Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Ekakanipāta-ṭīkā

Ganthārambhakathā

Anantañāṇaṃ karuṇāniketaṃ,

Namāmi nāthaṃ jitapañcamāraṃ;

Dhammaṃ visuddhaṃ bhavanāsahetuṃ,

Saṅghañca seṭṭhaṃ hatasabbapāpaṃ.

Kassapaṃ taṃ mahātheraṃ, saṅghassa pariṇāyakaṃ;

Dīpasmiṃ tambapaṇṇimhi, sāsanodayakārakaṃ.

Paṭipattiparādhīnaṃ, sadāraññanivāsinaṃ;

Pākaṭaṃ gagane canda-maṇḍalaṃ viya sāsane.

Saṅghassa pitaraṃ vande, vinaye suvisāradaṃ;

Yaṃ nissāya vasantohaṃ, vuḍḍhippattosmi sāsane.

Anutheraṃ mahāpaññaṃ, sumedhaṃ sutivissutaṃ;

Avikhaṇḍitasīlādi-parisuddhaguṇodayaṃ.

Bahussutaṃ satimantaṃ, dantaṃ santaṃ samāhitaṃ;

Namāmi sirasā dhīraṃ, garuṃ me gaṇavācakaṃ.

Āgatāgamatakkesu , saddasatthanayaññusu;

Yassantevāsibhikkhūsu, sāsanaṃ suppatiṭṭhitaṃ.

Yo sīhaḷindo dhitimā yasassī,

Uḷārapañño nipuṇo kalāsu;

Jāto visuddhe ravisomavaṃse,

Mahabbalo abbhutavuttitejo.

Jitvārivaggaṃ atiduppasayhaṃ,

Anaññasādhāraṇavikkamena;

Pattābhiseko jinadhammasevī,

Abhippasanno ratanattayamhi.

Ciraṃ vibhinne jinasāsanasmiṃ,

Paccatthike suṭṭhu viniggahetvā;

Sudhaṃva sāmaggirasaṃ pasatthaṃ,

Pāyesi bhikkhū parisuddhasīle.

Katvā vihāre vipule ca ramme,

Tatrappitenekasahassasaṅkhe;

Bhikkhū asese catupaccayehi,

Santappayanto suciraṃ akhaṇḍaṃ.

Saddhammavuddhiṃ abhikaṅkhamāno,

Sayampi bhikkhū anusāsayitvā;

Niyojayaṃ ganthavipassanāsu,

Akāsi vuddhiṃ jinasāsanassa.

Tenāhamaccantamanuggahīto,

Anaññasādhāraṇasaṅgahena;

Yasmā parakkantabhujavhayena,

Ajjhesito bhikkhugaṇassa majjhe.

Tasmā anuttānapadānamatthaṃ,

Seṭṭhāya aṅguttaravaṇṇanāya;

Sandassayissaṃ sakalaṃ suboddhuṃ,

Nissāya pubbācariyappabhāvaṃ.

Ganthārambhakathāvaṇṇanā

1. Saṃvaṇṇanārambhe ratanattayaṃ namassitukāmo tassa visiṭṭhaguṇayogasandassanatthaṃ ‘‘karuṇāsītalahadaya’’ntiādimāha. Visiṭṭhaguṇayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetamatthaṃ sādheti. Ettha ca saṃvaṇṇanārambhe ratanattayappaṇāmakaraṇappayojanaṃ tattha tattha bahudhā papañcenti ācariyā, mayaṃ pana idhādhippetameva payojanaṃ dassayissāma, tasmā saṃvaṇṇanārambhe ratanattayappaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabbaṃ. Idameva hi payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati –

‘‘Iti me pasannamatino, ratanattayavandanāmayaṃ puññaṃ;

Yaṃ suvihatantarāyo, hutvā tassānubhāvenā’’ti.

Ratanattayappaṇāmakaraṇena cettha yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanaṃ ratanattayapūjāya paññāpāṭavato, tāya paññāpāṭavañca rāgādimalavidhamanato. Vuttañhetaṃ –

‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hotī’’tiādi (a. ni. 6.10; 

我将为您翻译这段巴利文。
礼敬世尊、阿罗汉、正等正觉者
增支部
一法品注释
造论开端词
无边智慧慈悲处，
我礼敬胜五魔尊；
清净法灭有因缘，
殊胜僧伽断诸恶。
礼敬迦叶大上座，僧伽之引导者；
在铜色洲（斯里兰卡）之地上，开创佛教兴盛者。
修行精进不放逸，常住林野作居所；
如空中明月轮盘，于教法中显耀者。
礼敬僧伽之父亲，精通律藏善巧者；
依止他而得住持，于教法中得增长。
次座智慧广且大，善慧闻名远扬播；
戒等功德不毁坏，清净功德升起者。
多闻具念善调伏，寂静专注具定者；
我以头面礼敬此，智者我众之师长。
阿含论理与推理，通达语法诸学问；
其座下比丘弟子，善立教法令久住。
此狮子王具坚毅具名声，
广大智慧技艺精微者；
生于清净日月种姓中，
大力具足奇特威德者。
以无与伦比大威力，
降伏难胜敌众群体；
证得灌顶护持法，
深信三宝净信者。
久远分裂佛教时，
善能降伏诸对敌；
如甘露般和合味，
令净戒比丘饮用。
广造精舍甚可爱，
于中安置数千众；
以诸四事供养具，
长时无缺养僧众。
希求正法得增长，
亲自教诫诸比丘；
令修习经教观禅，
使佛教法得增长。
我蒙彼无上摄受，
以无他能及摄持；
因被名称帕拉克马，
比丘众中所请求。
是故难解之文义，
殊胜增支部注释；
将全然显示易解，
依止古德诸光辉。
造论开端词注释
1. 欲在注释开始时礼敬三宝，为显示其殊胜功德相应，而说"慈悲清凉心"等。因为由殊胜功德相应而有应受礼敬性，对应受礼敬者作礼敬则成就所期望义利。在此，诸阿阇黎们对于在注释开始时礼敬三宝的目的作了广泛的解说，而我们将只说此处所意指的目的，因此应知在注释开始时礼敬三宝是为了无障碍地完成如所许的注释。这确实是阿阇黎在此所意指的目的。如他将说：
"如是我心净信者，由礼敬三宝功德；
以其威力得成就，善除障碍而完成。"
在此，由礼敬三宝而无障碍地完成如所许的注释，是由于供养三宝得慧善巧，由此慧善巧能去除贪等垢染。这确实曾说：
"大名，在圣弟子忆念如来时，其心不被贪所缠，不被嗔所缠，不被痴所缠，其心在那时是正

11.11).

Tasmā ratanattayapūjanena vikkhālitamalāya paññāya pāṭavasiddhi.

Atha vā ratanattayapūjanassa paññāpadaṭṭhānasamādhihetuttā paññāpāṭavaṃ. Vuttañhi tassa samādhihetuttaṃ –

‘‘Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyatī’’ti (a. ni. 6.10; 11.11).

Samādhissa ca paññāya padaṭṭhānabhāvo vuttoyeva – ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071). Tato evaṃ paṭubhūtāya paññāya paṭiññāmahattakataṃ khedamabhibhuyya anantarāyena saṃvaṇṇanaṃ samāpayissati.

Atha vā ratanattayapūjāya āyuvaṇṇasukhabalavaḍḍhanato anantarāyena parisamāpanaṃ veditabbaṃ. Ratanattayappaṇāmena hi āyuvaṇṇasukhabalāni vaḍḍhanti. Vuttañhetaṃ –

‘‘Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino;

Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ bala’’nti. (dha. pa. 109) –

Tato āyuvaṇṇasukhabalavuddhiyā hoteva kāriyaniṭṭhānaṃ.

Atha vā ratanattayagāravassa paṭibhānāparihānāvahattā. Aparihānāvahañhi tīsupi ratanesu gāravaṃ. Vuttañhetaṃ –

‘‘Sattime, bhikkhave, aparihānīyā dhammā. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, sovacassatā, kalyāṇamittatā’’ti (a. ni. 7.34).

Hoteva ca tato paṭibhānāparihānena yathāpaṭiññātaparisamāpanaṃ.

Atha vā pasādavatthūsu pūjāya puññātisayabhāvato. Vuttañhi tassā puññātisayattaṃ –

‘‘Pūjārahe pūjayato, buddhe yadi va sāvake;

Papañcasamatikkante, tiṇṇasokapariddave.

Te tādise pūjayato, nibbute akutobhaye;

Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī’’ti. (dha. pa. 195-196; apa. thera 1.10.1-2);

Puññātisayo ca yathādhippetaparisamāpanūpāyo. Yathāha –

‘‘Esa devamanussānaṃ, sabbakāmadado nidhi;

Yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti. (khu. pā. 

我来翻译这段经文：
11.11)。因此，由供养三宝而洗净污垢的智慧得以善巧。
或者说，由于供养三宝是以智慧为立足处的定力之因，故得智慧善巧。确实曾说其为定力之因：
"大名，当圣弟子心正直时，得义理之喜，得法之喜，得与法相应之欢悦，欢悦者生喜，心有喜者身轻安，身轻安者感受乐，有乐者心得定。"(增支部6.10; 11.11)
定力为智慧立足处已如是说："得定者如实知见。"(相应部3.5; 4.99; 5.1071)。因此，由如此善巧的智慧，克服所许之大疲劳，将无障碍地完成注释。
或者说，应知由供养三宝增长寿命、容色、安乐、力量，故能无障碍地完成。因为由礼敬三宝而增长寿命、容色、安乐、力量。这确实曾说：
"常习礼敬者，恒敬长上者；
四法得增长，寿色乐与力。"(法句经109)
因此由寿命、容色、安乐、力量的增长必定成就所作。
或者说，由于对三宝的恭敬能带来智慧不退失。因为对三宝的恭敬实能带来不退失。这确实曾说：
"诸比丘，有七种不退法。何为七？对导师的恭敬，对法的恭敬，对僧的恭敬，对学处的恭敬，对定力的恭敬，善顺，善友。"(增支部7.34)
由此智慧不退失必定能完成如所许。
或者说，因为对应供养处的供养有殊胜功德。确实曾说其功德殊胜：
"供养应供者，佛陀或声闻；
超越诸戏论，度脱忧悲者。
供养如是人，无畏般涅槃；
其功德数量，无人能计量。"(法句经195-196; 长老譬喻1.10.1-2)
殊胜功德是成就所期望目的之方便。如说：
"此宝藏能予，人天诸所欲；
无论何所求，皆由此得之。"(小诵经

8.10);

Upāyesu ca paṭipannassa hoteva kāriyaniṭṭhānaṃ. Ratanattayapūjā hi niratisayapuññakkhettasambuddhiyā aparimeyyappabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Tasmā vuttaṃ – ‘‘saṃvaṇṇanārambhe ratanattayappaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanattha’’nti.

Evañca sappayojanaṃ ratanattayavandanaṃ kattukāmo paṭhamaṃ tāva bhagavato vandanaṃ kātuṃ tammūlakattā sesaratanānaṃ ‘‘karuṇāsītalahadayaṃ…pe… gativimutta’’nti āha. Tattha yassā desanāya saṃvaṇṇanaṃ kattukāmo, sā na vinayadesanā viya karuṇāpadhānā, nāpi abhidhammadesanā viya paññāpadhānā, atha kho karuṇāpaññāpadhānāti tadubhayappadhānameva tāva sammāsambuddhassa thomanaṃ kātuṃ ‘‘karuṇāsītalahadayaṃ, paññāpajjotavihatamohatama’’nti 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 sattasantānagatasantāpavicchedanākārappavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi dukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsabhūtā karuṇā visesena bhagavato cittassa cittappassaddhi viya sītibhāvanimittanti vuttaṃ – ‘‘karuṇāsītalahadaya’’nti. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbaṃ. Atha vā asādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvaṃ upagatā karuṇāva bhagavato atisayena 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 niravasesabuddhakaradhammasambharaṇaniratassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅkhārasamupanītahadayūpatāpanimittesu na īsakampi cittasītibhāvassa aññathattamahosīti. Etasmiñca atthavikappe tīsupi avatthāsu bhagavato karuṇā saṅgahitāti daṭṭhabbaṃ.


我来翻译这段巴利文：
8.10)。对于从事方便者必定成就所作。因为供养三宝由于是无上福田的圆满故有无量威力的殊胜功德，即使在具有众多障碍的世间住处，也能摧毁一切系缚障碍的烦恼，并能遮止恐怖等灾患。因此说："在注释开始时礼敬三宝是为了无障碍地完成如所许的注释。"
如是欲作有目的的礼敬三宝者，首先为礼敬世尊，因为其他二宝以此为根本，而说"慈悲清凉心...乃至...解脱诸趣。"其中，他欲作注释的教说，不像律教说那样以慈悲为主，也不像阿毗达摩教说那样以智慧为主，而是以慈悲智慧为主，因此首先为赞叹正等正觉者这两者为主而说"慈悲清凉心，智慧光明除痴暗。"其中，"散布"故为慈悲，意即驱散、去除他人之苦。或者说，"伤害"故为慈悲，意即当他人有苦时伤害、逼迫具慈悲者。或者说，当他人有苦时使善人震动、心生忧恼故为慈悲。或者说，"快乐"为"kam"，阻碍它故为慈悲。这以欲除他人痛苦为相，由于不顾自身安乐而阻碍、遮止具慈悲者的快乐，此为其义。由慈悲而清凉为慈悲清凉，其心具有慈悲清凉故为慈悲清凉心，即是"慈悲清凉心"。
其中，虽然由于希望他人获益、不失乐等的本性，以及由于与嗔恚、不乐正相对，以断除有情相续中热恼的行相而转起，慈与喜也可获得使心清凉的原因性，然而，慈悲以除苦的行相而转起，以不堪忍他人受苦为味，是不害性，特别是如同世尊心的轻安一样，是清凉之因，因此说"慈悲清凉心"。或者应知是以慈悲为门而说慈与喜也是心清凉的原因。或者说，作为不共智特殊的根本，如一切智智那样以殊胜且无余地遍及自境而达到大慈悲的状态，唯有慈悲是世尊殊胜心清凉的原因，故说"慈悲清凉心"。或者说，虽然慈与喜也有殊胜的心清凉根本性，但因为是一切佛功德特殊的原因，它们的原因即是慈悲，故说是世尊"心清凉的原因"。因为一切佛功德都以慈悲为根本。因为世尊以慈悲力息灭轮回苦热，由于欲除他人之苦，即使经过无数劫也毫不疲倦地致力于圆满一切佛道资粮，获得以法为主，即使在有情行为所引生的心热恼因缘现前时，其心的清凉性也丝毫不变异。在这一义释中，应知包括了世尊三时期的慈悲。


Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato pakārehi dhammasabhāvāvajotanaṭṭhena pajjototi paññāpajjoto. Savāsanappahānato visesena hataṃ samugghātitaṃ vihataṃ. Paññāpajjotena vihataṃ paññāpajjotavihataṃ , muyhanti tena, sayaṃ vā muyhati, mohanamattameva vā tanti moho, avijjā. Sveva visayasabhāvappaṭicchādanato andhakārasarikkhatāya tamo viyāti mohatamo, 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 avijjāpahānena bhagavantaṃ thomento āha – ‘‘paññāpajjotavihatamohatama’’nti.

Atha vā antarena paropadesaṃ attano santāne accantaṃ avijjandhakāravigamassa nibbattitattā, tattha ca 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 daṭṭhabbaṃ.

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

Kiṃ pana kāraṇaṃ avijjāsamugghātoyeveko pahānasampattivasena bhagavato thomanānimittaṃ gayhati, na pana sātisayaniravasesakilesappahānanti? Tappahānavacaneneva tadekaṭṭhatāya sakalasaṃkilesagaṇasamugghātassa vuttattā. Na hi so tādiso kileso atthi, yo niravasesaavijjāpahānena na pahīyatīti.

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


我来翻译这段巴利文：
"了知"故为慧，意即以诸方式通达如实性。慧即是由于断除所知障，以诸方式照明法性之义为光明，故为慧光明。由于连同习气断除，特别地被破坏、被根除故为"已破坏"。被慧光明所破坏为"慧光明所破坏"。由此而迷惑，或自身迷惑，或仅是迷惑性故为"痴"，即无明。此即由于遮蔽境界自性，如同黑暗般故为"痴暗"，其慧光明已破坏痴暗故为"慧光明破除痴暗"，即是"慧光明破除痴暗"。因为虽然一切漏尽者都以慧光明破除无明黑暗，但如同信解者与见至者那样，诸声闻与辟支佛相比，诸正等正觉者以连同习气断除而在烦恼断除上有殊胜，因此以殊胜的无明断除来赞叹世尊而说"慧光明破除痴暗"。
或者说，因为在自相续中无需他人教导而生起究竟的无明黑暗消除，在此获得一切智性与诸力自在，又在他人相续中由殊胜说法的威力而正确地令其转起，唯有世尊特别应以痴暗消除而赞叹，故说"慧光明破除痴暗"。在此义释中，应知以"慧光明"一词，通过普通的说示或单数结合的方式，摄取了世尊的证悟慧以及说法慧。
或者说，由于世尊的智慧达到所知的边际，以能了知一切所知法性的无碍智所称的慧光明，破除遮蔽一切所知法性的痴暗，世尊的痴暗破除是无与伦比的，因此说"慧光明破除痴暗"。在此，应知无碍智由于在破除痴暗后才获得，以因的假说而说为自相续痴暗的破除。因为由发愿圆满而连同习气断除烦恼即是所知障的断除，而在他相续中，无碍智由于是破除痴暗的原因，故称为"破除痴暗"。
为何以断除为功德圆满而取唯一无明根除作为赞叹世尊的根据，而不是以殊胜且无余的烦恼断除呢？因为说彼断除时，由于与彼同一性，已说了一切烦恼群的根除。因为没有这样的烦恼，在无余断除无明时而不被断除。
或者说，如明是一切善法生起、无余不善法生起与轮回转起的主要原因，无明也是如此，因此说其破除时，已说了一切烦恼群的根除，故说"慧光明破除痴暗"。


Narā ca amarā ca narāmarā, saha narāmarehīti sanarāmaro, sanarāmaro ca so loko cāti sanarāmaraloko, tassa garūti sanarāmaralokagaru, taṃ sanarāmaralokagaruṃ. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahatāya bhagavato upakārataṃ dasseti. Na cettha padhānappadhānabhāvo codetabbo. Añño hi saddakkamo, añño atthakkamo. Īdisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā ‘‘sarājikāya parisāyā’’ti (cūḷava. 336). Kāmañcettha sattasaṅkhārabhājanavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva yujjanato sattalokassa vasena attho gahetabbo. So hi lokīyanti ettha puññapāpāni tabbipāko cāti ‘‘loko’’ti vuccati. Amaraggahaṇena cettha upapattidevā adhippetā.

Atha vā samūhattho lokasaddo samudāyavasena lokīyati paññāpīyatīti. Saha narehīti sanarā, sanarā ca te amarā cāti sanarāmarā, tesaṃ lokoti sanarāmaralokoti purimanayeneva yojetabbaṃ. Amarasaddena cettha visuddhidevāpi saṅgayhanti. Tepi hi maraṇābhāvato paramatthato amarā. Narāmarānaṃyeva ca gahaṇaṃ ukkaṭṭhaniddesavasena yathā ‘‘satthā devamanussāna’’nti (dī. ni. 

我来翻译这段巴利文：
人与天神为"人天"，与人天一起为"具人天"，具人天与世间为"具人天世间"，是彼之尊师为"具人天世间尊师"，即是"具人天世间尊师"。以此显示世尊不仅对天人，也对其余诸有情随其所应成为功德殊胜的因而有益。在此不应责难主要与次要的问题。因为词序是一回事，义序是另一回事。在这样的复合词中，主要的也像次要的那样被说示，如"具国王的众会"(律藏小品336)。虽然此中世间由有情、行、器世间而分三种，但因为意在尊重性，只适合有能力作尊重者，所以应依有情世间而取其义。因为在此造作福与罪及其果报，故称为"世间"。以"天神"之语在此是指化生天神。
或者说，"世间"一词有集合义，因为以总体而被了知、被施设。与人一起为"具人"，具人与天神为"具人天"，彼等之世间为"具人天世间"，应如前方式结合。以"天神"之语在此也摄取清净天神。因为他们由于无有死亡，在究竟义上是不死者。取人与天神是依最胜说示之理，如"天人之导师"(长部


1.157). Tathā hi sabbānatthapariharaṇapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantūpakāritāya aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamagāravaṭṭhānaṃ. Tena vuttaṃ – ‘‘sanarāmaralokagaru’’nti.

Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanūpasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanappaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākuṭilatādi- dosarahitamavahasitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesasahitamabhinīhārato yāva mahābodhi anavajjatāya sobhanamevāti. Atha vā sayambhuñāṇena sakalampi 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, lokanirodhagāminipaṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. ‘‘Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’tiādinā (cūḷani. mettagūmāṇavapucchāniddeso 27) nayena ayamattho vibhāvetabbo. Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ, nibbānameva vā gato adhigatoti sugato, yasmā vā bhūtaṃ tacchaṃ atthasaṃhitaṃ veneyyānaṃ yathārahaṃ kālayuttameva ca dhammaṃ bhāsati, tasmā sammā gadatīti sugato, da-kārassa ta-kāraṃ katvā. Iti sobhanagamanatādīhi sugato, taṃ sugataṃ.

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

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

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

我来 译这段巴利文：
1.157)。如是，以一切不利的预防为首，致力于无余利益安乐的施设，由于殊胜的修习圆满，对天人众生有究竟利益，具足无量无比威力功德殊胜，世尊是一切有情中最上者，在无量世界中是无量有情的最上恭敬处。因此说："具人天世间尊师"。
善逝者，是其行往善妙者。因为世尊亲近所化众生必定成就他们的利益安乐故为善妙，如是由于具足相好庄严色身，行走无有迟缓、跌倒、拖曳、压迫、跳跃、弯曲等过失，如天鹅、牡牛、象王、狮子王般行走，身行与智行都具足广大清净的慈悲、念、精进等功德殊胜，从发愿直至大菩提都无过失故为善妙。或者说，以自觉智遍知一切世间，以遍知现观而了知故为"善逝"；如是以断现观而断除、令至不生法性而舍离世间集故为"善逝"；以现证现观而证得世间灭、涅槃故为"善逝"；以修习现观而修习趣向世间灭之道故为"善逝"。"以预流道所断的烦恼，不再来、不再回、不再返"等方式(小义释.弥勒问经分别27)应阐明此义。或者说，已到达、已证得善妙处、正等菩提或涅槃故为"善逝"；又因为说真实、如理、有义利、适合所化者、应时的法，故为"善说"，以"ta"音代替"da"音。如是以善妙行等为"善逝"，即是"善逝"。
由于福业与罪业而投生故为诸趣，即特殊的生有。这些依地狱等分五种。由于以证得圣道而令一切趣向有的业不能产生果报，世尊从五趣善解脱、离系，故说"解脱诸趣"。以此显示世尊不属于任何趣，因此世尊被称为"天中之天"。因此说：
"由此投生天，或成乾闼婆，
由此成夜叉，或得生人间；
我诸漏已尽，破坏成无根。"(增支部

4.36);

Taṃtaṃgatisaṃvattanikānañhi 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 parahitappaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato savāsanānaṃ sabbesaṃ kilesānaṃ accantappahānato anupādisesanibbānappattito ca veditabbā, parahitappaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanato viruddhesupi niccaṃ hitajjhāsayato ñāṇaparipākakālāgamanato ca. Sā panettha āsayato payogato ca duvidhā, parahitappaṭipatti tividhā ca, attahitasampatti pakāsitā hoti. Kathaṃ? ‘‘Karuṇāsītalahadaya’’nti etena āsayato parahitappaṭipatti , sammāgadanatthena sugatasaddena payogato parahitappaṭipatti, ‘‘paññāpajjotavihatamohatamaṃ gativimutta’’nti etehi catusaccasampaṭivedhanatthena ca sugatasaddena tividhāpi attahitasampatti, avasiṭṭhena ‘‘paññāpajjotavihatamohatama’’nti etena cāpi attahitasampatti parahitappaṭipatti 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 ñāṇappahānasampadā dutiyapadena saccappaṭivedhanatthena ca sugatasaddena pakāsitā honti, ānubhāvasampadā tatiyapadena, rūpakāyasampadā yathāvuttakāyagamanasobhanatthena sugatasaddena lakkhaṇānubyañjanapāripūriyā vinā tadabhāvato. Upakāro anantaraṃ abāhiraṃ karitvā tividhayānamukhena vimuttidhammadesanā. So sammāgadanatthena sugatasaddena pakāsito hotīti veditabbaṃ.

Tattha ‘‘karuṇāsītalahadaya’’nti etena sammāsambodhiyā mūlaṃ dasseti. Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Paññāpajjotavihatamohatama’’nti etena sammāsambodhiṃ dasseti. Anāvaraṇañāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ ‘‘sammāsambodhī’’ti vuccatīti. Sammāgamanatthena sugatasaddena sammāsambodhiyā paṭipattiṃ dasseti līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyogasassatucchedābhinivesādiantadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato sugatasaddassa. Itarehi sammāsambodhiyā padhānappadhānabhedaṃ payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇañhettha padhānaṃ payojanaṃ, tadaññamappadhānaṃ. Tesu padhānena parahitappaṭipattiṃ dasseti, itarena attahitasampattiṃ. Tadubhayena attahitāya paṭipannādīsu catūsu puggalesu bhagavato catutthapuggalabhāvaṃ dasseti. Tena ca anuttaradakkhiṇeyyabhāvaṃ uttamavandaneyyabhāvaṃ attano ca vandanakiriyāya khettaṅgatabhāvaṃ dasseti.


我来翻译这段巴利文：
4.36)。因为导致各趣的业和烦恼已在菩提树下以最上道善断除，世尊不属于任何趣，因此世尊完全从一切有、生、趣、识住、有情居、有情类中善解脱，即"解脱诸趣"。"礼敬"即是我礼拜、赞叹之义。
或者说，以"解脱诸趣"赞叹世尊证得无余涅槃界。在此，应从自利圆满和利他行两方面理解对世尊的赞叹。其中，自利圆满应从证得无碍智、永断一切烦恼及其习气、证得无余涅槃而理解；利他行应从心无所求利养恭敬等、说示出离一切苦的法、对违逆者也常怀利益意乐、等待智慧成熟时节而理解。这里从意乐和加行两方面说明利他行，以及从三方面说明自利圆满。如何说明？以"慈悲清凉心"说明意乐方面的利他行，以善逝一词的善说义说明加行方面的利他行，以"慧光明破除痴暗，解脱诸趣"及善逝一词的通达四谛义说明三方面的自利圆满，以余义和"慧光明破除痴暗"也说明自利圆满和利他行。
或者说，应从因、果、利益三方面理解对世尊的赞叹。其中，因是大慈悲，以第一句显示。果有四种：智圆满、断圆满、威力圆满和色身圆满。其中，以第二句和善逝一词的通达谛理义显示智和断的圆满，以第三句显示威力圆满，以善逝一词的身行善妙义显示色身圆满，因为缺乏相好圆满则无此义。利益是不分内外，通过三乘而说解脱法。应知这以善逝一词的善说义显示。
其中，以"慈悲清凉心"显示正等菩提之根本。因为世尊由大慈悲所激励，为拔济众生出离轮回泥沼而发愿，次第圆满诸波罗蜜，证得无上正等菩提，故慈悲是正等菩提之根本。以"慧光明破除痴暗"显示正等菩提。因为无碍智是道智的立足处，道智是无碍智的立足处，这称为"正等菩提"。以善逝一词的正确行走义显示正等菩提的修行，因为善逝一词显示远离昏沉掉举、执著、勤奋、欲乐、苦行、常见、断见等两边，为慈悲智慧所摄的中道。以其他显示正等菩提的主要和次要目的。因为渡众生出离轮回大瀑流是主要目的，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为自利而行等四种人中是第四种人。由此显示世尊是无上应供、最上应礼者，也显示自己礼敬行为已达到福田。


Ettha ca karuṇāgahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato bhagavato sabbalokiyaguṇasampatti dassitā hoti, paññāgahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho hi attho ‘‘sanarāmaralokagaru’’ntiādinā papañcīyatīti . 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 sesāsādhāraṇañāṇāni, 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. Tathā karuṇāgahaṇena aparantapatā, paññāgahaṇena anattantapatā. Karuṇāgahaṇena vā buddhakaradhammasiddhi, paññāgahaṇena buddhabhāvasiddhi. Tathā karuṇāgahaṇena paresaṃ tāraṇaṃ, paññāgahaṇena sayaṃtaraṇaṃ. Tathā karuṇāgahaṇena sabbasattesu anuggahacittatā, paññāgahaṇena sabbadhammesu virattacittatā dassitā hoti.

Sabbesañca buddhaguṇānaṃ karuṇā ādi tannidānabhāvato, paññā pariyosānaṃ tato uttarikaraṇīyābhāvato. Iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāgahaṇena sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti. Paññāvacanena paññākkhandho. Sīlañca sabbesaṃ buddhaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti evampi ādimajjhapariyosānakalyāṇā 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. 2.425; udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.4; apa. aṭṭha. 2.7.parappasādakattheraapadānavaṇṇanā);

Teneva ca āyasmatā sāriputtattherenapi buddhaguṇaparicchedanaṃ pati anuyuttena ‘‘no hetaṃ, bhante’’ti paṭikkhipitvā ‘‘apica me, bhante, dhammanvayo vidito’’ti vuttaṃ.



我来 译这段巴利文：
在此，以"慈悲"一语显示世尊一切世间功德圆满，因为显示在世间法中达到广大的不共功德；以"智慧"一语显示一切出世间功德圆满，因为显示作为一切智智立足处的道智。因为由这两者所成就的义理，以"具人天世间尊师"等语详细说明。以"慈悲"一语显示无染污的趣近，以"智慧"一语显示远离。如是以"慈悲"一语显示世尊随顺世间名言而行，因为慈悲是世间言说的境界；以"智慧"一语显示不超越名言。因为由于不了知诸法自性而超越名言，就会执取有情等。如是以"慈悲"一语显示大慈悲定住，以"智慧"一语显示三世无碍智、四谛智、四无碍解智、四无所畏智。由于以"慈悲"一语已摄取大慈悲定智，故显示其余不共智、六神通、在八众中不动摇智、十力、十四佛智、十六智行、十八佛法、四十四智事、七十七智事等诸多智慧差别的智行。如是以"慈悲"一语显示行圆满，以"智慧"一语显示明圆满。以"慈悲"一语显示以自为主，以"智慧"一语显示以法为主。以"慈悲"一语显示世间怙主性，以"智慧"一语显示自怙主性。如是以"慈悲"一语显示先行性，以"智慧"一语显示知恩性。如是以"慈悲"一语显示不苦恼他，以"智慧"一语显示不苦恼自。或以"慈悲"一语显示成就佛道诸法，以"智慧"一语显示成就佛果。如是以"慈悲"一语显示度他，以"智慧"一语显示自度。如是以"慈悲"一语显示对一切有情有摄受心，以"智慧"一语显示对一切法有离染心。
一切佛功德以慈悲为始，因为是其因缘；以智慧为终，因为无更上所作。如是以显示始终而显示一切佛功德。如是以"慈悲"一语显示以戒蕴为首的定蕴。因为戒以慈悲为因，由此转起离杀生等，而它与三禅相应。以"智慧"语显示慧蕴。戒是一切佛功德之始，定在中间，慧为终，如是也显示具有善始善中善终的一切佛功德，因为已以理趣显示。这确实是显示无余佛功德的方便，即是把握理趋，否则谁能够一一无余地显示世尊的功德？因此说：
"即使佛陀称赞佛陀，
一劫中不说其他事；
劫灭于长远之际，
如来功德不能尽。"(长部复注1.304;3.141;中部复注2.425;自说复注53;佛种姓复注4.4;譬喻复注2.7.令他生信长老譬喻注)
因此当尊者舍利弗被问及限量佛功德时，否定说"不然，大德"，而说"但是，大德，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 (mahāni. 192; cūḷani. pārāyanatthutigāthāniddeso 97; paṭi. ma. 1.162) niddesanayena 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 sayambhuñāṇena saha vāsanāya vihataviddhaṃsitaniravasesakileso mahākaruṇāsabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro 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; cūḷani. pārāyanatthutigāthāniddeso 97; paṭi. ma. 

我来 译这段巴利文：
2＼ 如是以简要方式用一切智者的功德赞叹世尊后，现在为赞叹正法而说"佛陀"等。其中，"佛陀"是作者的指示。"佛性"是业的指示。"修习、证得"是前时动作的指示。"彼"是不确定的业的指示。"已达到"是后时动作的指示。"礼敬"是动作的指示。"彼"是确定。"法"是礼敬动作的业的指示。"离垢、无上"是其形容词。
其中，首先应依"证悟诸谛故为佛，令众生觉悟故为佛"等义释法了知佛字之义。或者说，因为完全离开连同习气的无明睡眠，或因为觉智开展故为佛，依觉醒、开展义。或者说，因为没有任何所知法不被了知，不取所知特殊性为所作，因为没有欲求作用语，仅依了知义而得作者的指示，故称为佛，如"受具戒者不施与"。就实义而言，佛陀是由波罗蜜所熏修，以自觉智连同习气而破坏、摧毁、无余断除烦恼，具足大慈悲、一切智智等无量功德群的蕴相续。如说：
"佛陀即是世尊、自觉者、无师者，对于前所未闻法自证诸谛，于此得一切智，于诸力得自在。"

1.161).

Api-saddo sambhāvane. Tena ‘‘evaṃ guṇavisesayutto sopi nāma bhagavā’’ti vakkhamānaguṇadhamme sambhāvanaṃ dīpeti. Buddhabhāvanti sammāsambodhiṃ. Bhāvetvāti uppādetvā vaḍḍhetvā ca. Sacchikatvāti paccakkhaṃ katvā. Upagatoti patto, adhigatoti attho. Etassa buddhabhāvanti etena sambandho. Gatamalanti vigatamalaṃ, niddosanti attho. Vandeti paṇamāmi, thomemi vā. Anuttaranti uttararahitaṃ, lokuttaranti attho. Dhammanti yathānusiṭṭhaṃ paṭipajjamāne apāyato ca saṃsārato ca apatamāne katvā dhāretīti dhammo. Ayañhettha saṅkhepattho – evaṃ vividhaguṇagaṇasamannāgato buddhopi bhagavā yaṃ ariyamaggasaṅkhātaṃ dhammaṃ bhāvetvā, phalanibbānaṃ pana sacchikatvā anuttaraṃ sammāsambodhiṃ adhigato, tamevaṃ buddhānampi buddhabhāvahetubhūtaṃ sabbadosamalarahitaṃ attano uttaritarābhāvena anuttaraṃ paṭivedhasaddhammaṃ namāmīti. Pariyattisaddhammassapi tappakāsanattā idha saṅgaho daṭṭhabbo.

Atha vā ‘‘abhidhammanayasamuddaṃ adhigañchi, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttattā pariyattidhammassapi sacchikiriyāsammasanapariyāyo labbhatīti sopi idha vutto evāti daṭṭhabbaṃ. Tathā ‘‘yaṃ dhammaṃ bhāvetvā sacchikatvā’’ti ca vuttattā buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāge adhisīlasikkhādayopi idha dhammasaddena saṅgahitāti veditabbā. Tāpi hi vigatappaṭipakkhatāya gatamalā, anaññasādhāraṇatāya anuttarā cāti. Tathā hi sattānaṃ sakalavaṭṭadukkhanissaraṇāya katamahābhinīhāro mahākaruṇādhivāsanapesalajjhāsayo paññāvisesapariyodātanimmalānaṃ dānadamasaññamādīnaṃ uttamadhammānaṃ satasahassādhikāni kappānaṃ cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesānaṃ bhāvanāpaccakkhakaraṇehi kammādīsu adhigatavasībhāvo acchariyācinteyyamahānubhāvo adhisīlaadhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhiṃ abhisambuddhoti.


我来翻译这段巴利文：
1.161)。"api"字表示可能。由此显示对将要说的功德法的可能性，即"具如是功德殊胜的世尊"。"佛性"即正等正觉。"修习"即生起、增长。"证得"即现证。"已达到"即已得、已证，此是其义。"此佛性"与此相连。"离垢"即已离垢，无过失之义。"礼敬"即我礼敬或赞叹。"无上"即无有上，出世间之义。"法"即如所教导而行者不堕恶趣及轮回而住持，故为法。这里的略义是：如是具足种种功德群的佛陀世尊，修习称为圣道之法，证得果及涅槃而证得无上正等正觉，我礼敬如是作为诸佛成佛因由、离一切过失垢染、因无有更上故为无上的证悟正法。因为显示教理正法，应知此处也摄取教理正法。
或者说，因为在义释中说"通达阿毗达摩理趣海，思惟三藏"，故得教理法的证知、思惟之义，应知此处也说此义。如是因为说"修习、证得彼法"，应知此处法字也摄取成佛诸法的诸波罗蜜及前分的增上戒学等。因为它们由于对治已离故为离垢，由于不共他故为无上。如是为众生出离一切轮回苦而发大誓愿，以大慈悲堪忍而有善意乐，以智慧殊胜清净无垢的布施、调伏、克制等最上诸法，超过十万劫的四阿僧祇劫中，以恭敬、相续、无余的修习现证而于诸业等得自在，有不可思议稀有大威力，达到增上戒定的最上究竟波罗蜜的世尊，于缘起以二十四亿百千门发送大金刚智而证得无上正等正觉。


Ettha ca ‘‘bhāvetvā’’ti etena vijjāsampadāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena vimuttisampadāya. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Atha vā paṭhamena khayañāṇabhāvena, dutiyena anuppādañāṇabhāvena. Paṭhamena vā vijjūpamatāya, dutiyena vajirūpamatāya. 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 pabhavasampadaṃ. Bhāvetabbatāya vā dhammassa gatamalabhāvo yojetabbo. Bhāvanāguṇena hi so dosānaṃ samugghātako hotīti. Sacchikātabbabhāvena anuttarabhāvo yojetabbo. Sacchikiriyānibbattito hi taduttarikaraṇīyābhāvato anaññasādhāraṇatāya anuttaroti. Tathā ‘‘bhāvetvā’’ti etena saha pubbabhāgasīlādīhi sekkhā sīlasamādhipaññākkhandhā dassitā honti. ‘‘Sacchikatvā’’ti etena saha asaṅkhatāya dhātuyā asekkhā sīlasamādhipaññākkhandhā dassitā hontīti.



我来翻译这段巴利文：
此中，以"修习"显示以明圆满赞叹法，以"证得"显示以解脱圆满。如是以第一显示以禅那圆满，以第二显示以解脱圆满。或以第一显示以定圆满，以第二显示以等至圆满。或者说以第一显示尽智性，以第二显示无生智性。或以第一显示如闪电之喻，以第二显示如金刚之喻。或以前者显示离贪圆满，以后者显示灭圆满。如是以第一显示出离性，以第二显示出离性。或以第一显示因性，以第二显示无为性。或以第一显示见性，以第二显示远离性。或以第一显示增上性，以第二显示不死性而赞叹法。或者说，以"修习彼法而达到佛性"显示善说性而赞叹法，以"证得"显示现见性。如是以前者显示无时性，以后者显示请来见性。或以前者显示导向性，以后者显示各自证知性而赞叹法。以"离垢"此显示无染污义而显示法的清净，以"无上"此显示无他殊胜义而显示广大圆满。或以第一显示法的断圆满，以第二显示生起圆满。或应以应修性配合法的离垢性。因为以修习功德而成为断除过失者。应以应证性配合无上性。因为由证知生起，故无更上所作，由不共他故为无上。如是以"修习"显示连同前分戒等的有学戒定慧蕴。以"证得"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 kilesappahānameva bhagavato orasaputtabhāve kāraṇaṃ anujānātīti dasseti. Aṭṭhannanti gaṇanaparicchedaniddeso. Tena ca satipi tesaṃ sattavisesabhāvena anekasatasahassabhāve imaṃ gaṇanaparicchedaṃ nātivattantīti dasseti maggaṭṭhaphalaṭṭhabhāvānativattanato. Samūhanti samudāyaniddeso. Ariyasaṅghanti guṇavisiṭṭhasaṃhatabhāvaniddeso. Tena asatipi ariyapuggalānaṃ kāyasāmaggiyaṃ ariyasaṅghabhāvaṃ dasseti diṭṭhisīlasāmaññena saṃhatabhāvato.

Tattha urasi bhavā jātā saṃbaddhā ca orasā. Yathā hi sattānaṃ orasaputtā attajatāya pitu santakassa dāyajjassa visesena bhāgino honti, evametepi ariyapuggalā sammāsambuddhassa savanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa ariyadhammaratanassa ekantena bhāginoti orasā viya orasā. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā okkantā ca ariyasāvakā bhagavato ure vāyāmajanitābhijātitāya nippariyāyena orasaputtāti vattabbataṃ arahanti. Sāvakehi pavattiyamānāpi hi dhammadesanā ‘‘bhagavato dhammadesanā’’icceva vuccati taṃmūlakattā 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 ‘‘mārasenamathanāna’’nti ekadesasarūpekaseso katoti daṭṭhabbaṃ. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassapi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo ‘‘senā’’ti vuccati. Yathāha – ‘‘kāmā te paṭhamā senā’’tiādi (su. ni. 438; mahāni. 28, 68, 149). Sā ca tehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇappaharaṇehi 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, taṃ ariyasaṅghaṃ. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti assa ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva ‘‘sirasā vande’’ti vuttanti daṭṭhabbaṃ.


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3＼如是以简要方式用一切法功德赞叹正法后，现在为赞叹圣僧众而说"善逝的"等。其中，"善逝的"是关系的指示。与"彼诸子"相连。"亲生"是子的形容词。"摧伏魔军"是说明亲生子性的原因，由此显示只承认断烦恼为世尊亲生子性的原因。"八"是数目限定的指示。由此显示虽然他们以殊胜有情性而有无数百千，但不超越此数目限定，因为不超越道果之性。"集合"是总体的指示。"圣僧"是显示功德殊胜集合之性。由此显示虽无圣者的身体和合，但因见和戒的共同而有集合性，故为圣僧。
其中，生于胸中、相连者为亲生。如众生的亲生子因自生而特别分享父亲的遗产，如是这些圣者因在世尊教法中以圣生而生，必定分享世尊所有的解脱乐、圣法宝，故如亲生而为亲生。或者说，由于世尊说法的威力而入于、已入于圣地的圣声闻，因由胸中精进所生的高贵性，无比喻地应称为亲生子。因为即使由声闻宣说的法，也只说是"世尊的说法"，因为以彼为根本且无相等殊胜。
虽然圣声闻在证得圣道时，天子魔或魔军不必定恼乱，如世尊那样为作障碍，但因摧毁了被他们应摧毁的原因，他们也就是被摧毁了，故说"摧伏魔军"。在此义中，本应说"摧伏魔及魔军"，但说"摧伏魔军"，应知作了部分代表全体。或者说，因为如蕴魔、行魔一样，天子魔也助成功德的杀害，故烦恼军称为"军"。如说："欲是你第一军"等(经集438;大义释28,68,149)。他们以念、择法、精进、止等功德武器完全摧毁、破坏、粉碎了一千五百种或无量种烦恼军，故圣声闻是摧伏魔军者。由此显示他们是世尊的随生子。
依语源法，因远离烦恼，不行非理，行于正理故为圣。或者说，因应被天人世间作为归依而亲近，亲近者得成就其义故为圣，圣者的僧为圣僧，或圣而是僧为圣僧，即此圣僧。应知因为在世尊之后，佛宝法宝的证得也依于僧宝，为显示此圣僧的多所益助，故唯此处说"头面礼敬"。


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

4. Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃnipaccakāraṃ 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 dosa…pe… 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; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226);

Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhantīti.

Vandanāva vandanāmayaṃ yathā ‘‘dānamayaṃ, sīlamaya’’nti (dī. ni. 3.305; itivu. 60). Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Pujjabhāvaphalanibbattanato 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"显示圣僧的生起圆满，以"摧伏魔军"显示断圆满，因显示断除一切染污。以"八众"显示智圆满，因显示住于道果之性。以"圣僧"显示生起圆满，因显示为一切僧众之上首。或者说，"善逝的亲生诸子"显示圣僧为清净所依，"摧伏魔军"显示正直如法行道之性，"八众"显示应供养等之性，"圣僧"显示无上福田之性。如是以"善逝的亲生诸子"显示圣僧具足出世间皈依。因为以出世间皈依而成为世尊的亲生子。以"摧伏魔军"显示发愿圆满成就的前分正行。因为已发愿而正行者能胜魔及魔众。以"八众"显示已破对方的有学无学法，因依人而显示道果之法。以"圣僧"显示最上应供养性。皈依是声闻一切功德之始，有前分行道的有学戒蕴等在中间，无学戒蕴等为终，如是略说显示具有善始善中善终的一切圣僧功德。
4＼如是以三偈略赞一切功德而礼敬三宝后，现在将此礼敬回向所期望的利益而说"如是我"等。其中，以生喜义为宝，即佛法僧。因为如实思惟"世尊如是"等功德时，生起作为证得不死因缘的不少喜悦。如说：
"大名，当圣弟子忆念如来时，其心不为贪所缠，不为嗔...乃至...不为痴所缠，其心于此时缘如来而直向。大名，心直向的圣弟子获得义受用，获得法受用，获得法相应的悦，悦者生喜"等(增支部6.10;11.11)。
或者说，受尊重等为宝义。因为说：
"为所尊重，价值高贵，
无可比类，难得一见，
非卑劣者所能受用，
因此称之为宝。"(长部义释2.33;相应部义释3.5.223;小诵义释6.3;经集义释1.226)
受尊重等唯在佛等特有而可得。
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趣向三宝功德，或赞叹。因生起应供养性之果为福，或因净化自相续。善除障碍即善善除障碍。由此显示由自己信心圆满及三宝作为福田圆满，此福能除去妨害义释的灾患。"成为"是前时动作，与"将显示义"相连。"其"即此三宝礼敬所成之福，"威力"即力。

5. Evaṃ ratanattayassa nipaccakārakaraṇe payojanaṃ dassetvā idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tassā tāva guṇābhitthavanavasena upaññāpanatthaṃ ‘‘ekakadukādipaṭimaṇḍitassā’’tiādimāha, ekakādīni aṅgāni uparūpari vaḍḍhetvā desitehi suttantehi paṭimaṇḍitassa visiṭṭhassāti attho. Etena ‘‘aṅguttaro’’ti ayaṃ imassa āgamassa atthānugatā samaññāti dasseti. Nanu ca ekakādivasena desitāni suttāniyeva āgamo. Kassa pana ekakadukādīhi paṭimaṇḍitabhāvoti? Saccametaṃ paramatthato, suttāni pana upādāya paññatto āgamo. Yatheva hi atthabyañjanasamudāye suttanti vohāro, evaṃ suttasamudāye āgamoti vohāro. Ekakādīhi aṅgehi uparūpari uttaro adhikoti aṅguttaro, āgamissanti ettha, etena, etasmā vā attatthaparatthādayoti āgamo, ādikalyāṇādiguṇasampattiyā uttamaṭṭhena taṃtaṃabhipatthitasamiddhihetutāya paṇḍitehi varitabbato varo, āgamo ca so varo ca seṭṭhaṭṭhenāti āgamavaro, āgamasammatehi vā varoti āgamavaro. Aṅguttaro ca so āgamavaro cāti aṅguttarāgamavaro, tassa.

Puṅgavā vuccanti usabhā, asantasanaparissayasahanassa paripālanādiguṇehi taṃsadisatāya dhammakathikā eva puṅgavāti dhammakathikapuṅgavā, tesaṃ. Hetūpamādippaṭimaṇḍitanānāvidhadesanānayavicittatāya vicittapaṭibhānajananassa. Sumaṅgalavilāsinīādīsu (dī. ni. aṭṭha. 1.ganthārambhakathā; ma. ni. aṭṭha. 1.ganthārambhakathā; saṃ. ni. aṭṭha. 1.1.ganthārambhakathā) pana ‘‘buddhānubuddhasaṃvaṇṇitassā’’ti vuttaṃ. Buddhānañhi saccappaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā buddhānubuddhā. Ayampi āgamo tehi atthasaṃvaṇṇanāvasena guṇasaṃvaṇṇanāvasena ca saṃvaṇṇito eva. Atha vā buddhā ca anubuddhā ca buddhānubuddhāti yojetabbaṃ. Sammāsambuddheneva hi tiṇṇaṃ piṭakānaṃ atthavaṇṇanākkamo bhāsito, yā ‘‘pakiṇṇakadesanā’’ti vuccati. Tato saṅgāyanādivaseneva sāvakehīti ācariyā vadanti. Idha pana ‘‘dhammakathikapuṅgavānaṃ vicittapaṭibhānajananassa’’icceva thomanā katā. Saṃvaṇṇanāsu cāyaṃ ācariyassa pakati, yā taṃtaṃsaṃvaṇṇanāsu ādito tassa tassa saṃvaṇṇetabbassa dhammassa visesaguṇakittanena thomanā. Tathā hi sumaṅgalavilāsinīpapañcasūdanīsāratthappakāsanīsu aṭṭhasālinīādīsu ca yathākkamaṃ ‘‘saddhāvahaguṇassa, paravādamathanassa, ñāṇappabhedajananassa, tassa gambhīrañāṇehi ogāḷhassa abhiṇhaso nānānayavicittassā’’tiādinā thomanā katā.

6. Attho kathīyati etāyāti atthakathā, sā eva aṭṭhakathā, ttha-kārassa ṭṭha-kāraṃ katvā yathā ‘‘dukkhassa pīḷanaṭṭho’’ti (paṭi. ma. 1.17; 2.8). Āditotiādimhi paṭhamasaṅgītiyaṃ . Chaḷabhiññatāya paramena cittavasībhāvena samannāgatattā jhānādīsu pañcavidhavasitāsabbhāvato ca vasino, therā mahākassapādayo, tesaṃ satehi pañcahi. Yāti yā aṭṭhakathā. Saṅgītāti atthaṃ pakāsetuṃ yuttaṭṭhāne ‘‘ayaṃ etassa attho, ayaṃ etassa attho’’ti saṅgahetvā vuttā. Anusaṅgītā ca yasattherādīhi pacchāpi dutiyatatiyasaṅgītīsu. Iminā attano saṃvaṇṇanāya āgamanavisuddhiṃ dasseti.



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5＼如是显示对三宝作礼敬的目的后，现在为了通过赞叹功德而介绍想要解释其义的法门，而说"以一法二法等庄严"等。义为以上上增加一法等支分而说的经典所庄严的殊胜。由此显示"增支"是此部经的随义通称。然而，不是以一法等方式所说的经就是圣典吗？那么谁被一法二法等庄严呢？这就是胜义，但依经而施设圣典。如对义文集合有经的言说，如是对经集合有圣典的言说。以一法等支分上上增上为增支，由此、以此、从此而得自利他利等为圣典，因具足初善等功德，以最上义为所愿成就因而应为智者所选择为胜，圣典而胜以最上义为圣典胜，或为圣典所认可为胜为圣典胜。增支而是圣典胜为增支圣典胜，其。
牛王称为公牛，因以无畏忍受危难、保护等功德相似于彼，法师即为牛王为法师牛王，彼等的。因以因喻等庄严的种种说法理趣多样性而生起种种辩才的。但在《吉祥光明》等(长部复注1.序论;中部复注1.序论;相应部复注1.1.序论)中说"为佛及随觉者所注释"。因为随佛证悟谛理而证悟谛理的上首弟子等圣者为佛随觉者。此部也为他们以义注释、以功德赞叹而注释。或者说应配合为佛及随觉者为佛随觉者。因为正等觉者已说三藏的义释次第，称为"杂说"。从此由结集等而由声闻，诸阿阇黎如是说。但此处只作"生起法师牛王种种辩才"的赞叹。这是阿阇黎在注释中的惯例，即在各注释开始时以称赞所要注释之法的殊胜功德而赞叹。如是在《吉祥光明》、《破除疑障》、《显扬真义》、《法聚论注》等中，次第以"能生信功德的、破除他论的、生起智差别的、以深智通达而常以种种理趣多样的"等而作赞叹。
6＼由此说义为义释，即是义释，以ṭṭha音代替ttha音，如"苦的逼迫义"。"最初"即最初结集。因具足六通而得心自在最上，以及具足禅等五种自在性为自在者，即大迦叶等诸长老，由彼五百。"彼"即彼义释。"结集"即为显示义理在应当处说"此是其义，此是其义"而结集。由耶舍长老等后来也在第二、第三结集中随结集。由此显示自己注释的传承清净。

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

8.Apanetvānāti kañcukasadisaṃ sīhaḷabhāsaṃapanetvāna. Tatoti aṭṭhakathāto. Ahanti attānaṃ niddisati. Manoramaṃ bhāsanti māgadhabhāsaṃ. Sā hi sabhāvaniruttibhūtā paṇḍitānaṃ manaṃ ramayatīti. Tenevāha – ‘‘tantinayānucchavika’’nti, pāḷigatiyā anulomikaṃ pāḷicchāyānuvidhāyininti 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 therā, tesaṃ. Vividhehi ākārehi nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khīlamaddanākārena pavattā vimaticchedakathā. Suṭṭhu nipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo, yathāvuttatthavisayaṃ ñāṇaṃ. Suṭṭhu nipuṇo cheko vinicchayo etesanti sunipuṇavinicchayā. Etena mahākassapādittheraparamparābhato, tatoyeva ca aviparīto saṇhasukhumo mahāvihāravāsīnaṃ vinicchayoti tassa pamāṇabhūtataṃ dasseti.

10.Sujanassacāti ca-saddo sampiṇḍanattho. Tena ‘‘na kevalaṃ jambudīpavāsīnaṃyeva atthāya, atha kho sādhujanānaṃ tosanatthañcā’’ti dasseti. Tena ca ‘‘tambapaṇṇidīpavāsīnampi atthāyā’’ti ayamattho siddho hoti uggahaṇādisukaratāya tesampi bahūpakārattā. Ciraṭṭhitatthanti ciraṭṭhitiatthaṃ, cirakālāvaṭṭhānāyāti attho. Idañhi atthappakāsanaṃ aviparītabyañjanasunikkhepassa atthasunītassa ca upāyabhāvato saddhammassa ciraṭṭhitiyā saṃvattati. Vuttañhetaṃ bhagavatā –

‘‘Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ, attho ca sunīto’’ti (a. ni. 2.21).

11-12. Yaṃ atthavaṇṇanaṃ katthukāmo, tassā mahantattaṃ pariharituṃ ‘‘sāvatthipabhūtīna’’ntiādimāha. Tenāha – ‘‘na idha vitthārakathaṃ karissāmi, na taṃ idha vicārayissāmī’’ti ca. Tattha dīghassāti dīghanikāyassa. Majjhimassāti majjhimanikāyassa. ‘‘Saṅgītīnaṃ dvinnaṃ yā me atthaṃ vadantenā’’tipi pāṭho. Tatthapi saṅgītīnaṃ dvinnanti dīghamajjhimanikāyānanti attho gahetabbo. Meti karaṇatthe sāmivacanaṃ, mayāti attho. Sudanti nipātamattaṃ. Heṭṭhā dīghassa majjhimassa ca atthaṃ vadantena sāvatthipabhutīnaṃ nagarānaṃ yā vaṇṇanā katā, tassā vitthārakathaṃ na idha bhiyyo karissāmīti yojetabbaṃ. Yāni ca tattha vatthūni vitthāravasena vuttāni, tesampi vitthārakathaṃ na idha bhiyyo karissāmīti sambandho.



我来翻译这段巴利文：
7＼狮子的抓取为狮子，即狮子王子。应知由生于彼族而为(楞伽岛)剎帝利，由彼等居住而为(楞伽岛)的狮子性。"带来"即从阎浮提带来。"其后"即后来。因为后来为不混杂而以僧伽罗语置义释。由此显示因彼本义释非一切共有，故此义释必定应作。因此说"为岛住者利益"。其中"岛住者"即阎浮提住者，或配合为为僧伽罗岛住者利益而以僧伽罗语置。
8＼"除去"即除去如外衣的僧伽罗语。"从彼"即从义释。"我"指自己。"悦意语"即摩揭陀语。因为彼为本性言语而令智者心悦。因此说"随顺语法"，义为随顺圣典行相、随从圣典影像。"离过"即离非本性言语等。
9＼"不违宗"即不违正理。由此说无义过失。因为由不相违故此中也将显示上座说。"上座传灯"即因具足坚固戒蕴等为上座，即大迦叶等，由彼而来的师承为上座传。属于彼而具足教证故以慧光照耀彼为上座传灯，即大寺住上座，彼等的。以种种行相决定为决择，即于难处以破除疑惑方式而转的断疑说。有善巧微细决择为善巧决择。或者说，决定为决择，即如所说义境的智。有善巧善巧决择为善巧决择。由此显示由大迦叶等上座相承而来，因此即是不颠倒微细的大寺住者决择而为量。
10＼"及善人"中"及"字有总集义。由此显示"不仅为阎浮提住者利益，也为令善人欢喜"。由此也成就"为(楞伽岛)住者利益"之义，因易于学习等对彼等也多所益助。"为久住"即为久住义，为长时住立之义。因为此义释为不颠倒文句善安置及义善引导的方便，故导向正法久住。因为世尊说：
"比丘们，此二法导向正法住立、不忘失、不隐没。何为二？善安置句文，及义善引导。"(增支部2.21)
11-12＼对想要作的义释，为避免其广大而说"舍卫城等"等。因此说"此中我不作广说，不于此考察彼"等。其中"长"即长部。"中"即中部。也有"诸结集二，我说义时"的读法。其中也应取"诸结集二"为长中部之义。"我"为作格的主格语，义为被我。"实"只是不变词。应配合为我在下面说长中的义时对舍卫城等诸城所作的解说，其广说我不再此中作。也连接为对在彼处广说的诸事，其广说我不再此中作。

13. Idāni ‘‘na idha vitthārakathaṃ karissāmī’’ti sāmaññato vuttassa atthassa pavaraṃ dassetuṃ – ‘‘suttānaṃ panā’’tiādi vuttaṃ. Suttānaṃ ye atthā vatthūhi vinā na pakāsantīti yojetabbaṃ.

14. Yaṃ aṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo ca gahetabboti kathikānaṃ upadesaṃ karonto tattha vicāritadhamme uddesavasena dasseti – ‘‘sīlakathā’’tiādinā. Tattha sīlakathāti cārittavārittādivasena sīlassa vitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo terasa kilesadhunanakadhammā. Kammaṭṭhānāni sabbānīti pāḷiyaṃ āgatāni aṭṭhatiṃsa, aṭṭhakathāyaṃ dveti niravasesāni yogakammassa bhāvanāya pavattiṭṭhānāni. Cariyāvidhānasahitoti rāgacaritādīnaṃ sabhāvādividhānena sahito. Jhānāni cattāri rūpāvacarajjhānāni, samāpattiyo catasso āruppasamāpattiyo . Aṭṭhapi vā paṭiladdhamattāni jhānāni samāpajjanavasībhāvappattiyā samāpattiyo. Jhānāni vā rūpārūpāvacarajjhānāni, samāpattiyo phalasamāpattinirodhasamāpattiyo.

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

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

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

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

19.Iccevāti iti eva. Tampīti visuddhimaggampi. Etāyāti manorathapūraṇiyā. Ettha ca ‘‘sīhaḷadīpaṃ ābhatā’’tiādinā atthappakāsanassa nimittaṃ dasseti, ‘‘dīpavāsīnamatthāya sujanassa ca tuṭṭhatthaṃ ciraṭṭhitatthañca dhammassā’’ti etena payojanaṃ, apanetvāna tatohaṃ, sīhaḷabhāsa’’ntiādinā. ‘‘Sāvatthipabhutīna’’ntiādinā ca karaṇappakāraṃ. Heṭṭhimanikāyesu visuddhimagge ca vicāritānaṃ atthānaṃ avicāraṇampi hi idha karaṇappakāro evāti.

Ganthārambhakathāvaṇṇanā niṭṭhitā.



我来 译这段巴利文：
13＼现在为显示前面笼统说的"此中我不作广说"的殊胜义而说"然诸经"等。应配合为诸经之义离事例不能显明。
14＼为对欲作的义释，以清净道论为其一分而应摄取，为作法师教授而以摄颂方式显示在彼处所考察之法说"戒论"等。其中"戒论"即以行止持等方式而广说戒。"头陀法"即托钵支等十三种断除烦恼之法。"一切业处"即在圣典出现的三十八种，在义释二种，即瑜伽业修习处所无余。"具行仪规"即具足贪行等的自性等规则。"禅"为四色界禅，"定"为四无色定。或得到八种为禅，以证得自在为定。或色无色界禅为禅，果定灭尽定为定。
15＼"一切神通"为世间出世间分的六神通。"慧综合决择"即以智分别等所说方式以一法等而综合、总集慧的决择。
16＼诸缘法即因等，诸缘生法为因缘等性为缘行相，其说为缘行相说，即缘起论之义。彼由难于蕴的分别而微细，离他部宗义混杂，具一性理等而在彼处考察，故说"清净微细理"。由不舍离无碍解等所说方式而考察故为不离经道。
17＼"如是一切"中"如是"字为终结，"然"字为语庄严，义为此一切。"此"即在此义释我不考察，意为因成重复故。
18＼现在确定彼不考察的必定原因而说"中间清净道"等。其中以"住中间"显示中间性，由此显示清净道是四部圣典的共通义释，不如《吉祥光明》等为不共通义释。说"特别"是因清净道也如理成为律和阿毗达磨的义释。
19＼"如是"即如是。"彼也"即清净道也。"由此"即由《满足所欲》。此中以"带至(楞伽岛)"等显示义释的因缘，以"为岛住者利益及善人欢喜和法久住"显示目的，以"我从彼除去僧伽罗语"等和"舍卫城等"等显示作法。因为不考察在下部和清净道已考察的义也即是此处作法。
序论注释竟。

1. Rūpādivaggavaṇṇanā

Nidānavaṇṇanā

Vibhāgavantānaṃ sabhāvavibhāvanaṃ vibhāgadassanavaseneva hotīti paṭhamaṃ tāva nipātasuttavasena vibhāgaṃ dassetuṃ ‘‘tattha aṅguttarāgamo nāmā’’tiādimāha. Tattha tatthāti ‘‘aṅguttarāgamassa atthaṃ pakāsayissāmī’’ti yadidaṃ vuttaṃ, tasmiṃ vacane, ‘‘yassa atthaṃ pakāsayissāmī’’ti paṭiññātaṃ, so aṅguttarāgamo nāma nipātasuttavasena evaṃ vibhāgoti attho. Atha vā tatthāti ‘‘aṅguttaranissitaṃ attha’’nti etasmiṃ vacane yo aṅguttarāgamo vutto, so nipātasuttādivasena edisoti attho.

Idāni taṃ ādito paṭṭhāya saṃvaṇṇitukāmo attano saṃvaṇṇanāya paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena pavattabhāvadassanatthaṃ ‘‘tassa nipātesu…pe… vuttaṃ nidānamādī’’tiādimāha. Tattha yathāpaccayaṃ tattha tattha desitattā paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti. Etena taṃtaṃsikkhāpadānaṃ suttānañca ādipariyosānesu antarantarā ca sambandhavasena ṭhapitaṃ saṅgītikāravacanaṃ saṅgahitaṃ hoti. Saṅgīyamānassa atthassa mahantatāya pūjanīyatāya ca mahatī saṅgīti mahāsaṅgīti, paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti, tassā pavattikālo paṭhamamahāsaṅgītikālo, tasmiṃ paṭhamamahāsaṅgītikāle. Nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ. Yo lokiyehi upogghātoti vuccati, svāyamettha ‘‘evaṃ me suta’’ntiādiko gantho veditabbo. Na ‘‘sanidānāhaṃ, bhikkhave, dhammaṃ desemī’’tiādīsu (a. ni. 3.126) viya ajjhāsayādidesanuppattihetu. Tenevāha – ‘‘evaṃ me sutantiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādī’’ti.

1. ‘‘Sā panesā’’tiādinā bāhiranidāne vattabbaṃ atidisitvā idāni abbhantaranidānaṃ ādito paṭṭhāya saṃvaṇṇituṃ ‘‘yaṃ paneta’’nti vuttaṃ. Tattha yasmā saṃvaṇṇanaṃ karontena saṃvaṇṇetabbe dhamme padāni padavibhāgaṃ tadatthañca dassetvā tato paraṃ piṇḍatthādinidassanavasena ca saṃvaṇṇanā kātabbā, tasmā padāni tāva dassento ‘‘evanti nipātapada’’ntiādimāha . 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 evaṃ-saddassa dassento ‘‘evaṃ-saddo tāvā’’tiādimāha. Avadhāraṇādīti ettha ādi-saddena idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi ‘‘evaṃgatāni puthusippāyatanāni, evamādīnī’’tiādīsu idaṃ-saddassa atthe evaṃ-saddo. Gata-saddo hi pakārapariyāyo, tathā vidhākāra-saddā ca. Tathā hi vidhayuttagatasadde lokiyā pakāratthe vadanti. ‘‘Evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti seyyathāpi tvaṃ etarahi sācariyakoti. No hidaṃ, bho gotamā’’tiādīsu (dī. ni. 1.286) pucchāyaṃ. ‘‘Evaṃ lahuparivattaṃ (a. ni. 1.48), evamāyupariyanto’’ti (dī. ni. 

我来翻译这段巴利文：
1.颂注 颜色等品
序论注释
有分别者的本性显明必定依分别显示，因此首先为显示依经文集所作的分别而说"其中增支圣典"等。其中"其中"即在"我将显明增支圣典之义"所说之语中，"将显明其义"所承诺的，彼增支圣典即依经文集如是分别之义。或者说"其中"即在"依增支之义"此语中所说的增支圣典，即依经文集等如是之义。
现在为从初开始注释彼，为显示自己注释随第一大结集所置次第而转而说"其中在集中...乃至...说开始序"等。其中因随缘在处处说示施设而散布的法与律的集合诵说为结集。由此摄取彼彼学处与诸经初终与中间依关联而置的结集者之语。因所结集义的广大与可尊重性而为大结集为第一大结集，其转起时为第一大结集时，于彼第一大结集时。令说示依说者时处等未知而为已知为序。即世间所说引言，此中应知即"如是我闻"等文。非如"诸比丘，我说有序之法"等中的意乐等说法因缘。因此说"'如是我闻'等由尊者阿难在第一大结集时所说为开始序"。
"然彼"等以显示外序应说后，现在为从初开始注释内序而说"然此"。其中因作注释者对所注释法应显示句、句分别及其义后，再依总义等显示而作注释，故首先显示句而说"'如是'为不变词"等。其中句分别为句的差别，非句词解。或者说句与句分别为句分别，或句词解与句分别为句分别，应知依单数省略法以句分别声说句及句词解。其中句词解如"胜者之林为祗园"等复合词中应见。
"义"即句义。显示彼句义时首先以义引述顺序显示"如是"声而说"首先'如是'声"等。"决定等"中等字应见摄取此义问量等义。如是在"如是诸多工艺处，如是等"等中"如是"声为此声之义。因为"去"声是行相的同义词，如是"种"、"作"声也是。因为世间说与种、作相应的去声为行相义。如"他们如是善浴、善涂、修理须发、着摩尼耳环装饰、穿白衣、具足受用五欲而侍奉，如你今有阿阇黎？'不如是，尊者乔达摩'。"等中为问。如"如是轻转，如是寿量边际"等中

1.244; 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 (ma. ni. 

我来翻译这段巴利文：
1...为量。
然而在"他们如是善浴、善涂...如是寿量边际"此中以"如是"声说问行相和量行相，故"如是"声唯为行相义？不，因有差别。因为只表示行相的"如是"声意为行相义，如在"如是记说"等中，

1.234; pāci. 417; cūḷava. 65), na pana ākāravisesavācako. Evañca katvā ‘‘evaṃ jātena maccenā’’tiādīni (dha. pa. 53) upamādiudāharaṇāni upapannāni honti. Tathā hi ‘‘yathā hi…pe… bahu’’nti (dha. pa. 53) ettha puppharāsiṭṭhāniyato manussūpapattisappurisūpanissayasaddhammassavanayonisomanasikārabhogasampatti- ādidānādipuññakiriyāhetusamudāyato sobhāsugandhatādiguṇayogato mālāguṇasadisiyo pahūtā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti jotitattā puppharāsimālāguṇāva upamā. Tesaṃ upamākāro yathā-saddena aniyamato vuttoti ‘‘evaṃ-saddo upamākāranigamanattho’’ti vattuṃ 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 evametaṃbhagavā, evametaṃ sugatāti ettha bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ, yo tattha sampahaṃsanākāroti yojetabbaṃ.

Evamevaṃ panāyanti ettha garahaṇākāroti yojetabbaṃ, so ca garahaṇākāro ‘‘vasalī’’tiādikhuṃsanasaddasannidhānato idha evaṃ-saddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Evaṃ, bhanteti khotiādīsu pana dhammassa sādhukaṃ savanamanasikārena niyojitehi bhikkhūhi attano tattha ṭhitabhāvassa paṭijānanavasena vuttattā ettha evaṃ-saddo vacanasampaṭicchanattho vutto, tena ‘‘evaṃ, bhante, sādhu bhante, suṭṭhu bhante’’ti vuttaṃ hoti. Evañca vadehīti ‘‘yathāhaṃ vadāmi, evaṃ samaṇaṃ ānandaṃ vadehī’’ti vadanākāro idāni vattabbo evaṃ-saddena nidassīyatīti nidassanattho vutto. Evaṃ noti etthāpi tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatiggahaṇavasena ‘‘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.


我来翻译这段巴利文：
1...但非特定行相说。如是作故"如是生者必死"等譬喻等例成立。如是"譬如...乃至...多"此中因从如花堆处所的人生、亲近善人、听闻正法、如理作意、财富圆满等布施等福业因集中、由具美丽香等功德而如花鬘的众多福业应为必死性质的死者众生所作而显示故，花堆花鬘为譬喻。彼等譬喻行相以"如"声不定说故,应说"如是声为譬喻行相结句义",但彼譬喻行相定义时实为譬喻,故说"在譬喻中来"。如是在"如是以此行相应前进"等所教示的沙门适宜威仪圆满中的教示行相,实为教示,故说"如是...乃至...在教示中"。如是在"如是世尊,如是善逝"中由如世尊所说义不颠倒了知者所作以彼处所有功德行相而欢喜、令欢悦为赞叹,彼处赞叹行相,应如是配合。
在"如是此贱"中应配合为诃责行相,而彼诃责行相因近"贱女"等轻贱语而以"如是"声显示而得知。如此中,如是譬喻行相等也应见因近譬喻等所说花堆等语。但在"如是,尊者"等中,因由善闻作意法而令入的比丘们以承认自己住立于彼而说,故此中"如是"声说为领受语义,由此说为"如是,尊者,善哉,尊者,极好,尊者"。在"如是说"中因"如我所说,如是对沙门阿难说"的说行相,现在应说以"如是"声指示,故说为指示义。在"如是我们"中也因就所说诸法为不利苦之性令生决定而取同意,作"不然,此中你们如何?"之问而说"此中我们如是",故以"如是"声显明彼行相决定而得知。但彼诸法转向不利苦的行相定义时为决定义,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 paññattiādivasena saṃkilesabhāgiyādilokiyāditadubhayavomissakatādivasena kusalādivasena khandhādivasena saṅgahādivasena samayavimuttādivasena padhānādivasena kusalamūlādivasena tikapaṭṭhānādivasena ca nānappakārāti nānānayā, tehi nipuṇaṃ saṇhaṃ sukhumanti nānānayanipuṇaṃ. Āsayova ajjhāsayo, te ca sassatādibhedena tattha ca apparajakkhatādibhedena ca 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 ‘‘paṭipakkhaharaṇato rāgādikilesāpanayanato ca 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 vatthuṃ. 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 ca diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. ‘‘Paṭī’’ti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (su. ni. 985; cūḷani. pārāyanavaggo, vatthugāthā 4) viya, tasmā samāhite citte vigatūpakkilese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti. Paṭihāriyameva pāṭihāriyaṃ, paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekamekaṃ 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 sutākārāvirujjhanassa adhippetattā. Na hettha atthantaratāparihāro dvinnaṃ atthānaṃ ekavisayattā, itarathā thero bhagavato desanāya sabbathā paṭiggahaṇe samattho asamattho cāti āpajjeyyāti.


我来翻译这段巴利文：
"各种精妙理趣"即一性异性无作如是法性所说，或如旋转莲花狮子游戏钩看等所说的依所依等差别而种种的理趣为各种理趣。或理趣为圣典行相，彼等依施设等、染污分等世间等二者混杂等、善等、蕴等、摄等、时解脱等、主要等、善根等、三法发趣等而种种，故为各种理趣，以彼等精细微妙为各种精妙理趣。意乐即意向，彼等以常见等差别及其中少垢等差别而多种，或唯自意乐等为此生起起因为多意乐生起。"具足义文"即义文圆满无可增加。或应见义为以开显、显明、开解、分别、平显、施设六种义句，以字句、文、行相、训释、指示六种文句而具足。
"种种神变"中对神变句的语义说"因断除对治、除去贪等烦恼为神变"。但世尊无贪等对治当断。凡夫也在离随烦恼具足八德之心断除对治时转起神通，故依此转起言说不能于此说"神变"。若世尊大悲者所化众生的烦恼为对治，因断除彼等故说"神变"，如是则此适当。或者说世尊及教法的对治为外道，因断除彼等为神变。因彼等以断见及在显见时无能故为神通、记说、教诫所断除、除去。或者"对"此声表示"后"义，如"彼入已，另一婆罗门来"等中，故心等持、离随烦恼、已作所作后当断除、当转起为对除，或自己的随烦恼以第四禅道断除后的断除为对除，神通、记说、教诫也由离随烦恼、已作所作而为有情利益再转起，及断除自己随烦恼后为断除他有情随烦恼故成为神变。对除即是神变，或在对除的神通记说教诫集中的每一为神变。或对除为第四禅、道因断除对治，生于彼中，或以彼为因，或从彼来为神变。因彼以神通等差别及境差别而多种，在世尊教说中得到，故说"种种神变"。
"非他"义为非异于从世尊面前所闻行相，非异于世尊所说行相。因世尊教说为不可思议威力。如是作故"谁能以一切行相了知"此语成立，显示忆持力也不相违因意为不违所闻行相。此中不废除他义性因两义同境，否则长老于世尊教说一切领受能或不能而成过失。


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

Kiñcāpi upasaggo kiriyaṃ viseseti, jotakabhāvato pana satipi tasmiṃ suta-saddo eva taṃ tamatthaṃ vadatīti anupasaggassa suta-saddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhatīti dassento ‘‘saupasaggo ca anupasaggo cā’’ti āha. Assāti sutasaddassa. 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.

Sutasaddasanniṭṭhāne payuttena evaṃ-saddena savanakiriyājotakena bhavitabbanti vuttaṃ – ‘‘evanti sotaviññāṇādiviññāṇakiccanidassana’’nti. Ādi-saddena sampaṭicchanādīnaṃ sotadvārikaviññāṇānaṃ tadabhinīhaṭānañca manodvārikaviññāṇānaṃ gahaṇaṃ veditabbaṃ. Sabbesampi vākyānaṃ evakāratthasahitattā ‘‘suta’’nti etassa sutamevāti ayamattho labbhatīti āha – ‘‘assavanabhāvappaṭikkhepato’’ti. Etena avadhāraṇena niyāmataṃ dasseti. Yathā ca sutaṃ sutamevāti niyāmetabbaṃ, taṃ sammā sutaṃ hotīti āha – ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadatīti sutanti assutaṃ na hotīti ayametassa atthoti vuttaṃ – ‘‘assavanabhāvappaṭikkhepato’’ti. Iminā diṭṭhādivinivattanaṃ karoti. Idaṃ vuttaṃ hoti – na idaṃ mayā diṭṭhaṃ, na sayambhuñāṇena sacchikataṃ, atha kho sutaṃ, tañca sammadevāti. Tenevāha – ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Avadhāraṇatthe vā evaṃ-sadde ayamatthayojanā – ‘‘karīyatī’’ti tadapekkhassa suta-saddassa ayamattho vutto ‘‘assavanabhāvappaṭikkhepato’’ti. Tenevāha – ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Savana-saddo 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 pavattituṃ samatthā. Tathā ca vuttaṃ – ‘‘sotadvārānusārenā’’ti. Nānappakārenāti vakkhamānānaṃ anekavihitānaṃ byañjanatthaggahaṇānaṃ nānākārena. Etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dīpeti. Pavattibhāvappakāsananti pavattiyā atthibhāvappakāsanaṃ. Sutanti dhammappakāsananti yasmiṃ ārammaṇe vuttappakārā viññāṇavīthi nānappakārena pavattā, tassa dhammattā vuttaṃ, na sutasaddassa dhammatthattā. Vuttassevatthassa pākaṭīkaraṇaṃ ‘‘ayañhetthā’’tiādi. Tattha viññāṇavīthiyāti karaṇatthe karaṇavacanaṃ, mayāti kattuatthe.


我来 译这段巴利文：
"非他者是自己"如是说的被称为自内的自相续中转起，虽然三种"我"字唯见于一义，但依作具、与格、主格说示而有差别，故说"'我'字见于三义"。
虽然前缀限定动作，但因显明故虽有彼，唯"闻"字说彼彼义，故在无前缀"闻"字义引述中取有前缀不相违，为显示此而说"有前缀及无前缀"。"彼"即"闻"字。此中在"闻"字有业格及本质的语法作用，故说"所觉察或觉察义"。当"我"字依能作而作具格说示时，在"由我"义时。当依关系而作主格说示时，在"我的"义时。
因用于"闻"字终结的"如是"字应为闻作显明，故说"'如是'为耳识等识业显示"。以"等"字应知摄取领受等耳门识及由彼引生的意门识。因一切语都有"如是"义，故得"闻"之"唯闻"此义，故说"否定非闻性"。由此显示以决定而确定。如应确定闻唯是闻，彼成为正闻，故说"显示无减无增无错取"。或者说声由遮遣他义而说义，故"闻"为"非不闻"此为其义，故说"否定非闻性"。以此作见等除遣。此所说为：此非我所见，非以自悟智证得，而是闻，且是正闻。因此说"显示无减无增无错取"。或者"如是"字为决定义时此义配合：因期待"所作"，故说"闻"字此义为"否定非闻性"。因此说"显示无减无增无错取"。此中"闻"字应知为业义为"被闻"。
如是显示依闻因闻差别而以一方式配合三词之义后，现在为显示以其他方式而说"如是"等。其中"彼"即在世尊面前以闻法行相而转起的意门识路，彼。因彼能以种种方式转起于所缘。如是说："依随耳门"。"种种方式"即将说的多种文义取的种种行相。由此显示此配合取"如是"字为行相义。"显示转起存在"即显示转起之有。"闻为法显示"因所缘处有所说方式识路以种种方式转起为法性而说，非因"闻"字义为法。"此中实"等为显明所说义。其中"由识路"为作具义的作具语，"我"为能作义。


Evanti niddisitabbappakāsananti nidassanatthaṃ evaṃ-saddaṃ gahetvā vuttaṃ nidassetabbassa nidassitabbattābhāvābhāvato . Tena evaṃ-saddena sakalampi suttaṃ paccāmaṭṭhanti dasseti. Sutasaddassa kiriyāsaddattā savanakiriyāya ca sādhāraṇaviññāṇappabandhappaṭibaddhattā 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 kattuabhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññaṃ viya taṃsamaṅgiṃ katvā vuttaṃ – ‘‘cittasantānena taṃsamaṅgīno’’ti. Savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato, savanavasena cittapavattiyā eva vā savanakiriyābhāvato taṃkiriyākattu ca visayo hotīti katvā 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 evaṃsaddasutasaddānaṃ atthāti te tathārūpapaññattiupādānabyāpārabhāvena dassento āha – ‘‘evanti puggalakiccaniddeso, sutanti viññāṇakiccaniddeso’’ti. Ettha ca karaṇakiriyākattukammavisesappakāsanavasena puggalabyāpāravisayapuggalabyāpāranidassanavasena gahaṇākāraggāhakatabbisayavisesaniddesavasena kattukaraṇabyāpārakattuniddesavasena ca dutiyādayo catasso atthayojanā dassitāti daṭṭhabbaṃ.


我来翻译这段巴利文：
"如是"为应说示显示，取"如是"字为显示义而说，因无所显示之应显示性。由此显示以"如是"字触及全部经。因"闻"字为动作词，闻作用系属于共通识相续，其中有补特伽罗言说，故说"'闻'为补特伽罗业显示"。因无补特伽罗言说的法相续中不得闻作用。
"彼心相续"等也取"如是"字为行相义，为显示异于前配合的义配合而说。其中"行相施设"即依法的转起行相取而如是说的唯依施设。"闻为境说示"因所闻法为闻作用者补特伽罗的闻作用转起处而说。虽依胜义无离心相续的任何作者，但依声言说以智分别欲说差别，作为异于心相续的具彼而说"心相续具彼者"。闻作用境的所闻法因此处依胜义为闻作用转起心相续的作者性，或因唯依闻的心转起为闻作用，作用者的境，故说"具彼者的作者境"。因长老的闻行相为正确决定，故说"取决定"。或者应见以此取"如是"字为决定义而作此义配合。
"如是"字为前所闻种种经所说义文所觉察行相的显示，或决定的显示自性，因彼行相等觉察为补特伽罗施设的所依法相续作用，故说"'如是'为补特伽罗业说示"。但闻作用即使对补特伽罗论者也无离识，故特别为识作用，故说"'闻'为识业说示"。因"我"字转起必定唯于有情境，及识业应于彼合，故说"'我'为俱业合补特伽罗说示"。"如是"字"闻"字义为无施设、有施设自性，为显示彼等如是施设所依作用性而说"'如是'为补特伽罗业说示，'闻'为识业说示"。此中应见依作具作用作者业差别显示、补特伽罗作用境补特伽罗作用显示、取行相能取所取境差别说示、作者作具作用作者说示而显示第二等四种义配合。<.Assistant>


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 vuccamānassatthassa ākārādino dhammānaṃ asallakkhaṇabhāvato 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 me’’tipadānaṃ atthoti. Etamevatthaṃ pākaṭataraṃ kātuṃ ‘‘kiñhettha ta’’ntiādi vuttaṃ. Sutanti pana saddāyatanaṃ sandhāyāha – ‘‘vijjamānapaññattī’’ti. Teneva hi ‘‘yañhi taṃ ettha sotena upaladdha’’nti vuttaṃ. ‘‘Sotadvārānusārena upaladdha’’nti pana vutte atthabyañjanādi sabbaṃ labbhati. 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. Assutaṃ na hotīti hi sutanti pakāsito ayamatthoti.

Attanā paṭividdhā suttassa pakāravisesā evanti therena paccāmaṭṭhāti āha – ‘‘asammohaṃ dīpetī’’ti. Nānappakārappaṭivedhasamattho hotīti etena vakkhamānassa suttassa nānappakārataṃ duppaṭivijjhatañca dasseti. Sutassa asammosaṃ dīpetīti sutākārassa yāthāvato dassiyamānattā vuttaṃ. Asammohenāti sammohābhāvena, paññāya eva vā savanakālasambhūtāya taduttarikālapaññāsiddhi. Evaṃ asammosenāti etthāpi vattabbaṃ. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro, yathāsutadhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtāti vuttaṃ – ‘‘paññāpubbaṅgamāyā’’tiādi ‘‘paññāya pubbaṅgamā’’ti katvā. Pubbaṅgamatā cettha padhānabhāvo ‘‘manopubbaṅgamā’’tiādīsu (dha. pa. 1, 2) viya, pubbaṅgamatāya vā cakkhuviññāṇādīsu āvajjanādīnaṃ viya appadhānatte paññā pubbaṅgamā etissāti ayampi attho yujjati, evaṃ satipubbaṅgamāyāti etthāpi vuttanayānusārena yathāsambhavamattho veditabbo. Atthabyañjanasampannassāti atthabyañjanaparipuṇṇassa, saṅkāsanappakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatassāti vā attho daṭṭhabbo.


我来翻译这段巴利文：
因一切声所知义应从施设门趣入，一切施设依存在等入于六种施设差别中，故在彼等中确定"如是"等施设的自性而说"'如是'及'我'"等。其中因说"如是"及"我"的行相等义为法的不直观性故为无施设性，故说"依胜义谛胜义为无施设"。其中"依胜义谛胜义"即依真义第一义。此所说：非如幻化阳焰等为非真义，非如传闻等所取为非第一义，彼色声等自性，或变坏领受等自性之义称为胜义谛及胜义，"如是我"等句义不如是。为使此义更明显而说"此中何"等。但"闻"依声处而说"有施设"。因此而说"此中由耳所得"。但说"依随耳门所得"则得义文等一切。"依彼彼应说"义为依耳道所至诸法，依彼等所觉察行相等触及而说"如是"，依自相续所摄诸蕴而应说"我"。虽转起于无见等自性的声处的闻言说，如"第二第三"等观待见等所知而转起，故说"观待见等应说"。因"非不闻"为"闻"而显此义。
因长老触及自己通达经的种种行相为"如是"，故说"显示不迷"。"能通达种种行相"由此显示将说经之种种性及难通达性。"显示闻不忘"因如实显示闻行相而说。"不迷"即无迷，或以闻时生起及后时所成的慧。"不忘"中也应如是说。文的应通达行相不甚深，彼中唯应如闻受持故念的作用更多，慧彼中为随顺，故说"以慧为前导"等作"慧为前导"。此中前导性为主要性如"意为前导"等中，或依前导性如眼识等中转向等为非主要，慧为此前导此义也适合，如是"念为前导"中也应依所说方法随宜了知义。"具足义文"即义文圆满，或应见义为以开显、显明、开解、分别、平显、施设六种义句，以字句、文、行相、训释、指示六种文句而具足。


Yonisomanasikāraṃdīpeti evaṃ-saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattāti adhippāyo. Avikkhepaṃ dīpetīti ‘‘cittapariyādānaṃ kattha bhāsita’’ntiādipucchāvase pakaraṇappattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ. Vikkhittacittassātiādi tassevatthassa samatthanavasena vuttaṃ. Sabbasampattiyāti atthabyañjanadesakappayojanādisampattiyā. Aviparītasaddhammavisayehi viya ākāranidassanāvadhāraṇatthehi yonisomanasikārassa, saddhammassavanena viya ca avikkhepassa yathā yonisomanasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ siddhi vuttā tadavinābhāvato. Evaṃ avikkhepena phalabhūtena kāraṇabhūtānaṃ saddhammassavanasappurisūpanissayānaṃ siddhi dassetabbā siyā assutavato sappurisūpanissayarahitassa ca tadabhāvato. Na hi vikkhittacittotiādinā 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 sappurisapayirupāsanābhāvassa atthasiddhattā. Ettha ca purimaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa, dutiyaṃ kāraṇena phalassa siddhidassanaṃ daṭṭhabbaṃ ekantavassinā viya meghavuṭṭhānena vuṭṭhippavattiyā.

Bhagavato vacanassa atthabyañjanappabhedaparicchedavasena sakalasāsanasampattiogāhanākāro niravasesaparahitapāripūritākāraṇanti vuttaṃ – ‘‘evaṃ bhaddako ākāro’’ti. Yasmā na hotīti sambandho. Pacchimacakkadvayasampattinti attasammāpaṇidhipubbekatapuññatāsaṅkhātaguṇadvayaṃ. Aparāparaṃ vuttiyā 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 desanākkamavasena daṭṭhabbo. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa atthitāya. Sammāpaṇihitatto pubbe ca katapuñño suddhāsayo hoti tadasiddhihetūnaṃ 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 译这段巴利文：
显示如理作意，意为以"如是"字所说的行相显示决定义为不颠倒正法境。"显示不散乱"因依"心遍执何处说"等问所至将说经的闻，无等持不能成就而说。"散乱心"等为确立彼义而说。"一切圆满"即义文说者节制目的等圆满。如以不颠倒正法境的行相显示决定义[显示]如理作意，以闻正法[显示]不散乱，如由作为果的如理作意成就自正立志宿植福德性，因不离彼。如是应显示由作为果的不散乱成就作为因的闻正法亲近善士，因无闻者无亲近善士者无彼。但以"散乱心"等确立语显示由作为因的不散乱和亲近善士成就作为果的闻正法。此中此意趣应合理:闻正法亲近善士不必定为不散乱因是外缘,但不散乱如亲近善士为闻正法必定因。如是也未确立以不散乱显示亲近善士成就。非未确立因散乱心者无亲近善士义成就故。此中应见前者为以果显示因成就如以河涨显示上方有雨,后者为以因显示果成就如以必雨云起显示雨行。
世尊语以义文差别确定方式而全教圆满趣入行相为成满无余利他因,故说"如是善行相"。因不有的关系。"后二轮圆满"即称为自正立志宿植福德性二德。此中轮性依辗转说，或以此众生行于圆满有中。依此说:"比丘们,此四轮,具此者天人四轮转"等。此中前后性应依说次第见。"后二轮成就"即后二轮存在。正立志及宿植福德者成纯净意乐,因彼不成就因烦恼远离,故说"意乐清净成就"。如是说:"正立志心,彼当作更胜"，"阿难,汝有福德,专修勤修,当速无漏"。

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

Nānappakārapaṭivedhadīpakenātiādinā atthabyañjanesu therassa evaṃ-saddasuta-saddānaṃ asammohadīpanato catuppaṭisambhidāvasena atthayojanaṃ dasseti. Tattha sotappabhedapaṭivedhadīpakenāti etena ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva sotabbadhammavisesaṃ āmasatīti dasseti. Manodiṭṭhikaraṇānaṃ pariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārappaṭibaddhāti te vuttanayena yonisomanasikāradīpakena evaṃ-saddena yojetvā, savanadhāraṇavacīparicayā pariyattidhammā visesena sotāvadhānappaṭibaddhāti te avikkhepadīpakena suta-saddena yojetvā dassento sāsanasampattiyā dhammassavane ussāhaṃ janeti. Tattha dhammāti pariyattidhammā. Manasā anupekkhitāti ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhayo’’tiādinā nayena manasā anu anu pekkhitā. 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. 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 asappurisabhūmisamatikkamādivacanaṃ 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 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. Attano adahantoti ‘‘mameda’’nti attani aṭṭhapento. Appetīti nidasseti. Diṭṭhadhammikasamparāyikaparamatthesu yathārahaṃ satte netīti netti, dhammoyeva netti dhammanetti.

Daḷhataraniviṭṭhā vicikicchā kaṅkhā. Nātisaṃsappanaṃ matibhedamattaṃ vimati. Assaddhiyaṃ vināseti bhagavatā bhāsitattā sammukhā cassa paṭiggahitattā khalitaduruttādiggahaṇadosābhāvato ca. Ettha ca pañcamādayo 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 译这段巴利文：
故说"由意乐清净成就通达明了"。"行为清净"即以如理作意为前导的闻法行为明净，如是说"成就传承明了"，或一切身语行为无过。因具清净身语行为无追悔故不散乱心于教法明了。
以"显示通达种种行相"等显示以四无碍解方式配合义，因长老在义文中以"如是"字"闻"字显示不迷。其中"显示通达所闻差别"由此显示此"闻"字因近"如是"字，或待将说而以共相触及所闻法差别。意见作用的教法以省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"字配合，闻持口习教法特别系于耳专注，故以显示不散乱的"闻"字配合而显示，生起对教圆满闻法的精进。其中"法"为教法。"意省察"即"此说戒，此说定，此说慧，此中如是等相续"等方式以意一一省察。"见善通达"即以成证信、或称为知遍知的见，于彼彼所说色无色法以"此色，此量色"等善确定通达。
"以全句"因前以三句各别配合而说。"非善士地"为忘恩，如说"此中某恶比丘学习如来所说法律后执为己有"的非圣言说事。彼非圣言说事即为非法。难道因阿难长老无"此为我语"的慢，大迦叶长老等也无彼疑虑，故超越非善士地等语无义？不如是，显示说"如是我闻"也显明此义。有些人说"观待天神寻思如是说故如是诘问无机会"。据说彼时某些天神生起如是寻思："世尊已般涅槃，此具善说者尊者现在说法，释迦族子如来弟弟小叔之子，为说自证法，还是如闻世尊语?"，如是从彼所疑虑行相等超越等非善士地[而说]。"不执己"即不置"我的"于己。"引导"即显示。以法引导依宜引导众生于现法、来世、第一义，故法引导。
坚固住着疑为疑。不太游移仅智差别为犹豫。破除不信，因世尊所说及亲自领受，无错误恶说等取过故。此中第五等三种义配合取"如是"字于所未取特胜的行相等义而显示，此后四种取"如是"字唯于行相义而显明，最后三种应见依次取"如是"字于行相义、显示义、决定义而配合。


Eka-saddo aññaseṭṭhaasahāyasaṅkhādīsu 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; 2.215; ma. ni. 1.80; saṃ. ni. 3.63; cūḷava. 445) asahāye ‘‘ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 

我来翻译这段巴利文：
"一"字见于他、最胜、无伴、数等。如彼："执'我与世间常住，唯此为真，余为虚'如是有人说"等中见于他义，"心一境性"等中[见于]最胜，"一独远离"等中[见于]无伴，"诸比丘，唯一时节机会住梵行"等中[见于]数。
注意事项：
这是对原文的直译，保留了原文的语法结构和表达方式
译文中用方括号[ ]补充了一些隐含的词语以使句子通顺
每个引文都保持了原文的完整性，未作删减或概括
保留了巴利语中特有的修辞手法和语言特点

8.29) saṅkhāyaṃ. Idhāpi saṅkhāyanti dassento āha – ‘‘ekanti gaṇanaparicchedaniddeso’’ti. Kālañca samayañcāti yuttakālañca paccayasāmaggiñca. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayappaṭilābhahetuttā. 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 pavadantīti. Atthābhisamayāti hitappaṭilābhā. Abhisametabboti abhisamayo, abhisamayo attho abhisamayaṭṭhoti pīḷanādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni. Abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayaṭṭhoti tāneva tathā ekattena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ. Santāpo dukkhadukkhatādivasena santapanaṃ paridahanaṃ.

Tattha sahakārikāraṇe sanijjhaṃ 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 kappanāmattasiddhena 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 sambaddho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Samiti saṅgati samodhānanti samayo, paṭilābho. Samassa yānaṃ, sammā vā yānaṃ apagamoti samayo, pahānaṃ. Abhimukhaṃ ñāṇena sammā etabbo abhisametabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ aviparītasabhāvāvabodho. Evaṃ tasmiṃ tasmiṃ atthe samayasaddassa pavatti veditabbā. Samayasaddassa atthuddhāre abhisamayasaddassa udāharaṇaṃ vuttanayena veditabbaṃ. Assāti samayasaddassa. Kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato, desadesakaparisānaṃ viya suttassa nidānabhāvena kālassa apadisitabbato ca.


我来翻译这段巴利文：
数中。此中也显示数而说"'一'为数目限定说示"。"时节与机会"即适时与因缘和合。"时刻"为机会。因如来出世等为道梵行机会，因为是得彼因缘之因。时刻即是机会。称为时刻及机会者，义为唯一。"大集会"为大众。"机会也"为圆满学处之因。"机会论者"为见论者。因彼中坐的外道各自宣说自己的机会。"义现观"为利益获得。"应现观"为现观，现观义为现观义，逼迫等以应现观性而引至一性说。或现观即通达的境义为现观义，彼等如是以一性说。其中"逼迫"为苦谛对具彼者的损害、使不舒展。"热恼"为依苦苦性等而热恼、燃烧。
其中助伴因成就合会故为机会，和合。在此、由此道梵行与依持补特伽罗合故为机会，时刻。于此、由此有情或自性法与俱生等、生起等合故为机会，时间。因时间虽依法转起之量而无实义，但以施设成就之相言说如法转起的所依、作具。等、共诸分行转住为机会，众如"集"。因众唯诸分共住。余因和集故从此生起、转起果为机会，因如"集"。合为结合性故系属行于自境，或为坚执性故有情由此如所执系属行为机会，见。因以见结系缚有情极。合会、和合为机会，获得。平等行，或正行离去为机会，断。应以智对面正得为现观，诸法无颠倒自性。以对面性正行、趣、觉为现观，诸法无颠倒自性了知。如是应知机会字于彼彼义转起。在机会字义引述中现观字例应依说方法了知。"彼"即机会字。义为时因和合等义此中不可能，应如说者说众等为经缘起而指示时。


Kasmā panettha aniyamitavaseneva kālo niddiṭṭho, na utusaṃvaccharādivasena niyametvāti 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 jhānasamāpattīhi vītināmanakālo, visesato sattasattāhāni. Suppakāsāti dasasahassilokadhātuyā pakampanaobhāsapātubhāvādīhi pākaṭā. Yathāvuttabhedesu eva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ ‘‘yo cāya’’ntiādimāha. Tathā hi ñāṇakiccasamayo attahitappaṭipattisamayo ca abhisambodhisamayo, ariyatuṇhībhāvasamayo diṭṭhadhammasukhavihārasamayo, karuṇākiccaparahitappaṭipattidhammikathāsamayo desanāsamayoyeva.

Karaṇavacanena niddeso katoti sambandho. Tatthāti abhidhammavinayesu. Tathāti bhummakaraṇehi. Adhikaraṇattho ādhārattho. Bhāvo nāma kiriyā, kiriyāya 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 avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññāpīyati ‘‘rukkhe sākhā, yavarāsiyaṃ sambhūto’’tiādīsu, evaṃ idhāpīti dassento āha – ‘‘adhikaraṇaṃ…pe… dhammāna’’nti. Yasmiṃ kāle, dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃ eva kāle, dhammapuñje ca phassādayopi hontīti ayañhi tattha attho. Yathā ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti dohanakiriyāya gamanakiriyā lakkhīyati, evaṃ idhāpi ‘‘yasmiṃ samaye, tasmiṃ samaye’’ti ca vutte ‘‘satī’’ti ayamattho viññāyamāno eva hoti padatthassa sattāvirahābhāvatoti samayassa sattākiriyāya cittassa uppādakiriyā, phassādīnaṃ bhavanakiriyā ca lakkhīyatīti. Yasmiṃ samayeti yasmiṃ navame khaṇe, yasmiṃ yonisomanasikārādihetumhi, paccayasamavāye vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe hetumhi paccayasamavāye ca phassādayopi hontīti ubhayattha samayasadde bhummaniddeso kato lakkhaṇabhūtabhāvayuttoti dassento āha – ‘‘khaṇa…pe… lakkhīyatī’’ti.

Hetuattho karaṇattho ca sambhavati ‘‘annena vasati, ajjhenena vasati, pharasunā chindati, kudālena khaṇatī’’tiādīsu viya. Vītikkamañhi sutvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇe vatthusmiṃ taṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuṃ otiṇṇakālaṃ anatikkamitvā teneva kālena sikkhāpadāni paññāpento bhagavā viharati sikkhāpadapaññattihetuñca apekkhamāno tatiyapārājikādīsu viya.

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


我来 译这段巴利文：
为何此中以不确定方式说时,而不以季节年等方式确定而说"此中虽"等。显示不以季节年等方式确定而说机会字也得此功德而说"或此等"等。因共相显示安立于别相。其中现法乐住机会为每日以禅定度过时,特别是七七日。"善显"即以动摇万界光明显现等明显。为以别方式摄取如说差别机会之一分而显示说"此及"等。如是智业机会及自利行机会为等觉机会,圣默然机会为现法乐住机会,悲业利他行说法机会即为说机会。
"以作格说示"的关系。"彼中"即阿毗达摩及律中。"如是"即以处格作格。所依义为依处义。"有"即作用,以作用标相另一作用为以有标相有。其中如时虽自身胜义无,以所依有为所知,因彼刹那转起者前后无故,如"晨生、暮行"等,众虽离诸分无,唯施设成就,以诸分所依而施设如"树有枝、生于麦堆"等,如是此中也显示说"所依...等法"。义为:"凡时、法积欲界善心生起,彼时、法积有触等"。如"挤牛时去,挤毕来"以挤乳作用标示行作用,如是此中也说"彼机会,其机会"即理解"有"义,因句义不离有性,故标示机会以有作用心生起作用、触等成有作用。"彼机会"即彼第九刹那,或彼如理作意等因、因缘和合有欲界善心生起,彼刹那、因、因缘和合也有触等,显示于二处机会字作处格说示适合作标示有而说"刹那...标示"。
因义作具义可能如"依食住,依学住,以斧斫,以锄掘"等。因闻犯已集比丘众,于堕入事中诘问彼人呵责已,不超彼堕入时而以彼时制戒学处,世尊住于期待制戒因如第三波罗夷等。
极于始从起乃至说竟以称为利他行的悲住。"为显彼义"即为显极结合义。作对格说示如"学一月"。"古人"为注释师。"仅语差别"即唯言说差别。由此显示于经律中作格别。


Idāni ‘‘bhagavā’’ti imassa atthaṃ dassento āha – ‘‘bhagavāti garū’’tiādi. Bhagavāti vacanaṃ seṭṭhanti seṭṭhavācakaṃ vacanaṃ, seṭṭhaguṇasahacaraṇaṃ seṭṭhanti vuttaṃ. Atha vā vuccatīti vacanaṃ, attho. Yasmā yo ‘‘bhagavā’’ti vacanena vacanīyo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogato. Garukaraṇaṃ vā sātisayaṃ arahatīti gāravayutto, gāravārahoti attho. Sippādisikkhāpakā garū honti, na ca gāravayuttā, ayaṃ pana tādiso na hoti, tasmā garūti vatvā gāravayuttoti vuttanti keci. Vuttoyeva, na idha vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.

Dhammasarīraṃ paccakkhaṃ karotīti ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto , so vo mamaccayena satthā’’ti (dī. ni. 2.216) vacanato dhammassa satthubhāvapariyāyo vijjatīti katvā vuttaṃ. Vajirasaṅghātasamānakāyo parehi abhejjasarīrattā. Na hi bhagavato rūpakāye kenaci sakkā antarāyo kātunti. Desanāsampattiṃ niddisati vakkhamānassa sakalasuttassa evanti niddisanato. Sāvakasampattiṃ niddisati paṭisambhidāpattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena mayā mahāsāvakena sutaṃ, tañca kho mayā sutaṃ, na anussutikaṃ, na paramparābhatanti imassa atthassa dīpanato. Kālasampattiṃ niddisati ‘‘bhagavā’’ti padassa sannidhāne payuttassa samayasaddassa kālassa buddhuppādappaṭimaṇḍitabhāvadīpanato . Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati –

‘‘Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ;

Hutāvahamajjhe jātaṃ, samuditamakarandamaravinda’’nti. (dī. ni. ṭī. 1.1; saṃ. ni. ṭī. 1.1.1 devatāsaṃyutta);

Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagarugāravādhivacanabhāvato.

Evaṃnāmake nagareti kathaṃ panetaṃ nagaraṃ evaṃnāmakaṃ jātanti? Vuccate, yathā kākandassa isino nivāsaṭṭhāne māpitā nagarī kākandī, mākandassa nivāsaṭṭhāne māpitā mākandī, kusambassa nivāsaṭṭhāne māpitā kosambīti vuccati, evaṃ savatthassa isino nivāsaṭṭhāne māpitā nagarī sāvatthīti vuccati. Evaṃ tāva akkharacintakā vadanti. Aṭṭhakathācariyā pana bhaṇanti – ‘‘yaṃ kiñci manussānaṃ upabhogaparibhogaṃ, sabbamettha atthī’’ti sāvatthi. Satthasamāyoge ca ‘kiṃ bhaṇḍamatthī’ti pucchite ‘sabbamatthī’ti vacanamupādāya sāvatthi.

‘‘Sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ;

Tasmā sabbamupādāya, sāvatthīti pavuccati. (ma. ni. aṭṭha. 1.14; khu. pā. aṭṭha. 5.maṅgalasuttavaṇṇanā; udā. aṭṭha. 5; paṭi. ma. 2.1.184);

‘‘Kosalānaṃ puraṃ rammaṃ, dassaneyyaṃ manoramaṃ;

Dasahi saddehi avivittaṃ, annapānasamāyutaṃ.

‘‘Vuddhiṃ vepullataṃ pattaṃ, iddhaṃ phītaṃ manoramaṃ;

Āḷakamandāva devānaṃ, sāvatthipuramuttama’’nti. (ma. ni. aṭṭha. 1.14; khu. pā. aṭṭha. 5.maṅgalasuttavaṇṇanā);

Avisesenāti na visesena, vihārabhāvasāmaññenāti attho. Iriyāpathavihāro…pe… vihāresūti iriyāpathavihāro dibbavihāro brahmavihāro ariyavihāroti etesu catūsu vihāresu. Samaṅgiparidīpananti samaṅgibhāvaparidīpanaṃ. Etanti viharatīti etaṃ padaṃ. Tathā hi taṃ ‘‘idhekacco gihisaṃsaṭṭho viharati sahanandī sahasokī’’tiādīsu (saṃ. ni. 

我来 译这段巴利文：
现今显示"世尊"之义而说"世尊为尊"等。"世尊语为最胜"即最胜表词语,因伴随最胜功德说为最胜。或说为语,义。因以"世尊"语所说义为最胜之义。"世尊语为最上"此中也如是方法。"应敬重"即相应敬重因具尊德。或极胜应作敬重为应敬重,义为应敬重。工艺等教师为尊,不应敬重,但此不如是,故说尊已说应敬重,有些人说。已说,不应此中说因清净道论为此注释一分之意。
"令法身现前"因"阿难,我所说立之法与律,我去后为汝等师"语,故法有师性譬喻而说。"如金刚聚身"因他不能破坏身。因无人能对世尊色身作障碍。"显示说圆满"因显示如是将说全经。"显示声闻圆满"因显示此义:"已得无碍解,为世尊立于五处最上之大声闻所闻,而且是我所闻,非传闻,非传承"。"显示时圆满"因近"世尊"句所用机会字显示庄严佛出世时。因佛出世为最上时圆满。故说此：
"劫浊恶世中,佛出世奇哉;
如火中生起,开敷蜜露莲。"
"世尊"显示说者圆满因为功德殊胜有情最上尊应敬重之称。
"如是名城"但此城如何得如是名?说如乌仙人住处所造城名乌城,摩干仙人住处所造名摩干城,拘参仙人住处所造名拘参城,如是沙婆仙人住处所造城名舍卫城。如是文字思考者说。但注释师说:"凡人受用资具,此一切有"为舍卫。及商队集中问"有何货?"答"一切有"而得舍卫。
"一切时一切具,集于舍卫城;
故摄取一切,称为舍卫城。"
"憍萨罗美城,可见心悦意;
十声不离,具足食与饮。
增广达圆满,富盛心悦意;
如天阿逻迦,舍卫最胜城。"
"无别"即非别,依住处共性义。"住...住处"即威仪住、天住、梵住、圣住此四住处。"显示具足"即显示具足性。"此"即"住"此语。如是彼于"此中某与俗人杂住,同喜同忧"等中

4.241) iriyāpathavihāre āgataṃ, ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi … paṭhamaṃ jhānaṃ upasampajja viharatī’’tiādīsu (dha. sa. 499; vibha. 624) dibbavihāre, ‘‘so mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādīsu (dī. ni. 1.556; 3.308; ma. ni. 1.77, 459, 509; 2.309, 315, 451, 471; 3.230, vibha. 642, 643) brahmavihāre, ‘‘so khohaṃ, aggivessana, tassāyeva kathāya pariyosāne tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi, samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 

我来翻译这段巴利文：
241)威仪住中来，"诸比丘，比丘何时离诸欲...具足初禅而住"等中天住，"彼以慈心俱行遍满一方而住"等中梵住，"阿耆毗舍那，我于彼语结束时于彼前定相内正安立心、静息、专一、等持，我以此常住"等中[圣住]。
注意事项：
这是直译，尽量保持了原文的结构和表达方式
巴利语中的专有名词如"阿耆毗舍那"保留音译
方括号[圣住]是为使上下文连贯而补充的内容
保留了原文引用中的标点符号和语气词

1.387) ariyavihāre.

Tattha iriyanaṃ pavattanaṃ iriyā, kāyappayogo. Tassā pavattanūpāyabhāvato ṭhānādi iriyāpatho. Ṭhānasamaṅgī vā hi kāyena kiñci kareyya gamanādīsu aññatarasamaṅgī vā. Atha vā iriyati pavattati etena attabhāvo, kāyakiccaṃ vāti iriyā, tassā pavattiyā upāyabhāvato pathoti iriyāpatho, ṭhānādi eva. So ca atthato gatinivattiādiākārena pavatto catusantatirūpappabandho eva. Viharaṇaṃ, viharati etenāti vā vihāro. 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. Arūpasamāpattiyopi ettheva saṅgahaṃ gacchanti. Brahmānaṃ, brahmāno vā vihārā brahmavihārā, catasso appamaññāyo. Ariyo, ariyānaṃ vā vihāro ariyavihāro, cattāri sāmaññaphalāni. So hi ekaṃ iriyāpathabādhanantiādi yadipi bhagavā ekenapi iriyāpathena cirataraṃ kālaṃ attabhāvaṃ pavattetuṃ sakkoti, tathāpi upādinnakasarīrassa ayaṃ sabhāvoti dassetuṃ vuttaṃ. Yasmā vā bhagavā yattha katthaci vasanto veneyyānaṃ dhammaṃ desento nānāsamāpattīhi ca kālaṃ vītināmento vasatīti sattānaṃ attano ca vividhahitasukhaṃ harati upaneti uppādeti, tasmā vividhaṃ haratīti viharatīti evamettha attho veditabbo.

Jetassarājakumārassāti ettha attano paccatthikajanaṃ jinātīti jeto. Sotasaddo viya hi kattusādhano jetasaddo. Atha vā raññā pasenadikosalena attano paccatthikajane jite jātoti jeto. Rañño hi jayaṃ āropetvā kumāro jitavāti jetoti vutto. Maṅgalakāmatāya vā tassa evaṃnāmameva katanti jeto. Maṅgalakāmatāya hi jeyyoti etasmiṃ atthe jetoti vuttaṃ. Vitthāro panātiādinā ‘‘anāthapiṇḍikassa ārāme’’ti ettha sudatto nāma so, gahapati, mātāpitūhi katanāmavasena, sabbakāmasamiddhatāya pana vigatamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍamadāsi. Tena anāthapiṇḍikoti saṅkhaṃ gato. Āramanti ettha pāṇino, visesena vā pabbajitāti ārāmo, tassa pupphaphalādisobhāya nātidūranaccāsannatādipañcavidhasenāsanaṅgasampattiyā ca tato tato āgamma ramanti abhiramanti, anukkaṇṭhitā hutvā nivasantīti attho. Vuttappakārāya vā sampattiyā tattha tattha gatepi attano abbhantaraṃyeva ānetvā rametīti ārāmo. So hi anāthapiṇḍikena gahapatinā jetassa rājakumārassa hatthato aṭṭhārasahiraññakoṭīhi santhārena kiṇitvā aṭṭhārasahiraññakoṭīhi senāsanāni kārāpetvā aṭṭhārasahiraññakoṭīhi vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena buddhappamukhassa bhikkhusaṅghassa niyyātito, tasmā ‘‘anāthapiṇḍikassa ārāmo’’ti vuccatīti imamatthaṃ nidasseti.


我来翻译这段巴利文：
387)圣住。
其中行为行动为行，身业。因是其行动方便故住立等为威仪路。具住立者以身作某事或具行等之一。或以此行转自体或身事为行，因其转起方便故为路为威仪路，即住立等。彼依义以行止等相转起即四相续色相续。住，或以此住为住。天中有为天，因多转于梵辅等天界有为义。彼中凡天威力，趣向彼为天，或因神通引导力有大趣为天，天及住为天住，四色界定。无色定也摄于此。梵，或梵住为梵住，四无量。圣，或圣住为圣住，四沙门果。彼"一威仪妨碍"等虽然世尊以一威仪也能长时转起自体，但为显示执受身此自性而说。或因世尊住于何处说法于所化，及以种种定度时而住，故令众生自己引生种种利乐，故多种引为住，如是此中应知义。
"胜军王子"此中因胜敌人为胜军。如流音一样胜军音为作者语。或因波斯匿王胜敌人而生为胜军。因归胜于王故王子称胜军胜者。或因欲吉祥而如是作名为胜军。因欲吉祥于应胜义说为胜。"详说"等以"给孤独园"此中彼名须达多长者,依父母所作名,因一切欲圆满而无悭及具悲等德而常施食于无依者。故得给孤独称。众生于此乐,特别是出家者为园,因其花果等庄严及不太远不太近等五分住处圆满,从彼彼来乐,无厌而住为义。或因如说圆满虽去彼彼处也引入自内而乐为园。彼为长者给孤独以十八亿金钱铺地从胜军王子手购买,以十八亿金钱造住处,以十八亿金钱完成精舍庆典,如是舍五十四亿金钱奉献与以佛为首的比丘众,故称"给孤独园"显示此义。


Tatthāti ‘‘ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti yaṃ vuttaṃ vākyaṃ, tattha. Siyāti kassaci evaṃ parivitakko siyā, vakkhamānākārena kadāci codeyya vāti attho. Atha tattha viharatīti yadi jetavane anāthapiṇḍikassa ārāme viharati. Na vattabbanti nānāṭhānabhūtattā sāvatthijetavanānaṃ, ‘‘ekaṃ samaya’’nti ca vuttattāti adhippāyo. Idāni codako tameva attano adhippāyaṃ ‘‘na hi sakkā’’tiādinā vivarati. Itaro sabbametaṃ aviparītaṃ atthaṃ ajānantena tayā vuttanti dassento ‘‘na kho panetaṃ evaṃ daṭṭhabba’’ntiādimāha. Tattha etanti ‘‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti etaṃ vacanaṃ. Evanti ‘‘yadi tāva bhagavā’’tiādinā yaṃ taṃ bhavatā coditaṃ, taṃ atthato evaṃ na kho pana daṭṭhabbaṃ, na ubhayattha apubbaṃ acarimaṃ vihāradassanatthanti attho. Idāni attanā yathādhippetaṃ aviparītamatthaṃ, tassa ca paṭikacceva vuttabhāvaṃ, tena ca appaṭividdhataṃ pakāsento ‘‘nanu avocumha…pe… jetavane’’ti āha. Evampi ‘‘jetavane anāthapiṇḍikassa ārāme viharati’’cceva vattabbaṃ, na ‘‘sāvatthiya’’nti codanaṃ manasi katvā vuttaṃ – ‘‘gocaragāmanidassanattha’’ntiādi.

Avassañcettha gocaragāmakittanaṃ kattabbaṃ. Tathā hi taṃ yathā jetavanādikittanaṃ pabbajitānuggahakaraṇādianekappayojanaṃ, evaṃ gocaragāmakittanampi gahaṭṭhānuggahakaraṇādivividhapayojananti dassento ‘‘sāvatthivacanenā’’tiādimāha. Tattha paccayaggahaṇena upasaṅkamapayirupāsanānaṃ okāsadānena dhammadesanāya saraṇesu sīlesu ca patiṭṭhāpanena yathūpanissayaṃ uparivisesādhigamāvahanena ca gahaṭṭhānuggahakaraṇaṃ, uggahaparipucchānaṃ kammaṭṭhānānuyogassa ca anurūpavasanaṭṭhānapariggahenettha pabbajitānuggahakaraṇaṃ veditabbaṃ. Karuṇāya upagamanaṃ, na lābhādinimittaṃ. Paññāya apagamanaṃ, na virodhādinimittanti upagamanāpagamanānaṃ nirupakkilesataṃ vibhāveti. Dhammikasukhaṃ nāma anavajjasukhaṃ. Devatānaṃ upakārabahulatā janavivittatāya. Pacurajanavivittañhi ṭhānaṃ devā upasaṅkamitabbaṃ maññanti. Tadatthaparinipphādananti lokatthanipphādanaṃ, buddhakiccasampādananti attho. Evamādināti ādi-saddena sāvatthikittanena rūpakāyassa anuggaṇhanaṃ dasseti, jetavanādikittanena dhammakāyassa. Tathā purimena parādhīnakiriyākaraṇaṃ, dutiyena attādhīnakiriyākaraṇaṃ. Purimena vā karuṇākiccaṃ, itarena paññākiccaṃ. Purimena cassa paramāya anukampāya samannāgamaṃ, pacchimena paramāya upekkhāya samannāgamaṃ dīpeti. Bhagavā hi sabbasatte paramāya anukampāya anukampati, na ca tattha sinehadosānupatito paramupekkhakabhāvato. Upekkhako ca na parahitasukhakaraṇe appossukko mahākāruṇikabhāvato. Tassa mahākāruṇikatāya lokanāthatā, upekkhakatāya attanāthatā.


我来 译这段巴利文：
"其中"即所说"一时世尊住舍卫城祇树给孤独园"此语,其中。"可能"即某人如是思惟可能,或依将说方式有时会诘难义。"如此其中住"若住祇树给孤独园。"不应说"因舍卫城祇树为异处,及说"一时"义。现今诘难者以"因不能"等开显彼自意。彼者显示"你不知一切此无颠倒义"说"不应如是见"等。其中"此"即"住舍卫城祇树给孤独园"此语。"如是"即你所诘难"若首先世尊"等,依义不应如是见,非二处不前不后显示住义。现今显示自所意无颠倒义,及彼已预先说性,及彼不通达,说"岂非我说...祇树"。如是也"住祇树给孤独园"即应说,非"于舍卫城"作意诘难说"为显托钵村"等。
此中必须说托钵村。如是彼如说祇树等为摄受出家等多种利益,如是说托钵村也为摄受在家等种种利益,显示说"以舍卫城语"等。其中应知以受用资具、给与亲近承事机会、以说法令住立于皈依戒、如根性引生上胜证得为摄受在家,以摄取适合住处为受学问答修习业处为摄受出家。以悲趣近,非为利养等。以慧离去,非为嗔等,显示趣近离去无染污。"法乐"即无过失乐。诸天多行利益因人离远。因诸天思应亲近多人离远处。"成就彼义"即成就世间义,完成佛业义。"如是等"以等字显示以舍卫城说摄受色身,以祇树等说摄受法身。如是以前者作依他事业,以后者作自依事业。或以前者悲业,以后者慧业。以前者显示具最胜悲悯,以后者显示具最胜舍。因世尊以最胜悲悯悲悯一切有情,而不随逐爱着过失因最胜舍。及舍者非不热心作他利乐因大悲者。彼以大悲性为世间依,以舍性为自依。


Tathā hesa bodhisattabhūto mahākaruṇāya sañcoditamānaso sakalalokahitāya ussukkamāpanno mahābhinīhārato paṭṭhāya tadatthanipphādanatthaṃ puññañāṇasambhāre sampādento aparimitaṃ kālaṃ anappakaṃ dukkhamanubhosi, upekkhakatāya sammā patitehi dukkhehi na vikampitatā. Mahākāruṇikatāya saṃsārābhimukhatā, upekkhakatāya tato nibbindanā. Tathā upekkhakatāya nibbānābhimukhatā, mahākāruṇikatāya tadadhigamo. Tathā mahākāruṇikatāya paresaṃ ahiṃsāpanaṃ, upekkhakatāya sayaṃ parehi abhāyanaṃ. Mahākāruṇikatāya paraṃ rakkhato attano rakkhaṇaṃ, upekkhakatāya attānaṃ rakkhato paresaṃ rakkhaṇaṃ. Tenassa attahitāya paṭipannādīsu catutthapuggalabhāvo siddho hoti. Tathā mahākāruṇikatāya saccādhiṭṭhānassa ca cāgādhiṭṭhānassa ca pāripūrī, upekkhakatāya upasamādhiṭṭhānassa ca paññādhiṭṭhānassa ca pāripūrī . Evaṃ purisuddhāsayappayogassa mahākāruṇikatāya lokahitatthameva rajjasampadādibhavasampattiyā upagamanaṃ, upekkhakatāya tiṇāyapi amaññamānassa tato apagamanaṃ. Iti suvisuddhaupagamāpagamassa mahākāruṇikatāya lokahitatthameva dānavasena sampattīnaṃ pariccajanā, upekkhakatāya cassa phalassa attano apaccāsīsanā. Evaṃ samudāgamanato paṭṭhāya acchariyabbhutaguṇasamannāgatassa mahākāruṇikatāya paresaṃ hitasukhatthaṃ atidukkarakāritā, upekkhakatāya kāyampi analaṅkāritā.

Tathā mahākāruṇikatāya carimattabhāve jiṇṇāturamatadassanena sañjātasaṃvego, upekkhakatāya uḷāresu devabhogasadisesu bhogesu nirapekkho mahābhinikkhamanaṃ nikkhami. Tathā mahākāruṇikatāya ‘‘kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 

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如是此为菩萨时以大悲激动心意为全世界利益勤勉，从大誓愿以来为成就彼义圆满福智资粮，经无量时受不少苦，以舍性对正遇诸苦不动摇。以大悲性向轮回，以舍性厌离彼。如是以舍性向涅槃，以大悲性证得彼。如是以大悲性令他不害，以舍性自己不畏他。以大悲性护他而护自，以舍性护自而护他。由此成就为为自利行等四种人中第四者。如是以大悲性圆满谛住立及舍住立，以舍性圆满止住立及慧住立。如是清净意乐加行者以大悲性为世间利仅趣近王等生圆满，以舍性不视如草而离去彼。如是极清净趣近离去者以大悲性为世间利以施舍诸圆满，以舍性不期待彼果于自。如是从集起以来具稀有未有功德者以大悲性为他利乐作极难作，以舍性不庄严身也。
如是以大悲性于最后身见老病死而生厌离，以舍性于如天受用般诸受用无所顾而作大出离离去。如是以大悲性以"此世界实陷苦"等[而观察]。
注意：文末的引文似乎未完成，但我依然保持原文的格式完整翻译了现有内容。

2.4, 10) karuṇāmukheneva vipassanārambho, upekkhakatāya buddhabhūtassa satta sattāhāni vivekasukheneva vītināmanaṃ. Mahākāruṇikatāya dhammagambhīrataṃ paccavekkhitvā dhammadesanāya appossukkanaṃ āpajjitvāpi mahābrahmuno ajjhesanāpadesena okāsakaraṇaṃ, upekkhakatāya pañcavaggiyādiveneyyānaṃ ananurūpasamudācārepi anaññathābhāvo. Mahākāruṇikatāya katthaci paṭighātābhāvenassa sabbattha amittasaññābhāvo, upekkhakatāya katthacipi anurodhābhāvena sabbattha sinehasanthavābhāvo. Mahākāruṇikatāya paresaṃ pasādanā, upekkhakatāya pasannākārehi na vikampanā. Mahākāruṇikatāya dhammānurāgābhāvena tattha ācariyamuṭṭhiabhāvo, upekkhakatāya sāvakānurāgābhāvena parivāraparikammatābhāvo. Mahākāruṇikatāya dhammaṃ desetuṃ parehi saṃsaggamupagacchatopi upekkhakatāya na tattha abhirati. Mahākāruṇikatāya gāmādīnaṃ āsannaṭṭhāne vasatopi upekkhakatāya araññaṭṭhāne eva viharaṇaṃ. Tena vuttaṃ – ‘‘purimenassa paramāya anukampāya samannāgamaṃ dīpetī’’ti.

Tanti tatrāti padaṃ. ‘‘Desakālaparidīpana’’nti ye desakālā idha viharaṇakiriyāvisesanabhāvena vuttā, tesaṃ paridīpananti dassento ‘‘yaṃ samayaṃ…pe… dīpetī’’ti āha. Taṃ-saddo hi vuttassa atthassa paṭiniddeso, tasmā idha kālassa desassa vā paṭiniddeso bhavitumarahati, na aññassa. Ayaṃ tāva tatra-saddassa paṭiniddesabhāve atthavibhāvanā. Yasmā pana īdisesu ṭhānesu tatra-saddo dhammadesanāvisiṭṭhaṃ desakālañca vibhāveti, tasmā vuttaṃ – ‘‘bhāsitabbayutte vā desakāle dīpetī’’ti. Tena tatrāti yatra bhagavā dhammadesanatthaṃ bhikkhū ālapati bhāsati, tādise dese, kāle vāti attho. Na hītiādinā tamevatthaṃ samattheti. Nanu ca yattha ṭhito bhagavā ‘‘akālo kho tāvā’’tiādinā bāhiyassa dhammadesanaṃ paṭikkhipi, tattheva antaravīthiyaṃ ṭhito tassa dhammaṃ desesīti? Saccametaṃ, adesetabbakāle adesanāya idaṃ udāharaṇaṃ. Tenevāha – ‘‘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 (saṃ. ni. 2.154), vihārapacchāyāyaṃ paññatte āsane nisīdī’’ti (dī. ni. 1.363) ca evamādikaṃ idha ādisaddena saṅgahitaṃ. ‘‘Atha kho so, bhikkhave, bālo idha pubbe nesādo idha pāpāni kammāni karitvā’’tiādīsu (ma. ni. 3.251) 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. 

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2.4，10) 仅以悲观察开始，以舍性成佛者以独住乐度七七日。以大悲性观察法深后虽不热心说法而以大梵天请为缘作机会，以舍性对五比丘等所化不适宜行也不异。以大悲性无处障碍故处处无敌想，以舍性无处爱著故处处无爱亲。以大悲性令他信，以舍性不为信相所动。以大悲性无法贪著故彼中无师拳，以舍性无弟子贪著故无眷属侍奉。以大悲性为说法而接近他人但以舍性不乐彼。以大悲性虽住近村等处但以舍性仅住林处。故说"以前者显示具最胜悲悯"。
"彼"即"彼中"语。"显示处时"显示此中说为住行差别的处时说"何时...显示"。因彼音为所说义重述，故此中应为时或处重述，非他。此先是彼中音重述性义分别。因如是处彼中音显示说法差别处时，故说"或显示应说适合处时"。由此"彼中"即世尊为说法呼语比丘说于如是处或时义。以"因不"等证成彼义。但世尊立于何处以"且非时"等拒绝婆醯耶说法，立于彼街中为彼说法否？此实，不应说时不说的例子。故说"且非时"。
但彼中所说"入内家"，彼也为显示彼非时性方便而说。因彼时因道路疲劳色身不适业，名身因强喜动。等待彼二平息世尊为断障碍以方便拒绝说"非时"。但不应说处不说的例子如"尔时世尊离道而坐某树下"，"坐精舍阴所设座"等此中以等音摄。如"诸比丘，彼愚者此前为猎人此作恶业"等中阔音仅作句圆满，"难住不恭敬不顺从"等中为决定，"贤者，几何导师独住而诸弟子不学远离"等中[为疑问]。
注：文末似乎未完,但我仍按原文完整翻译了现有内容。翻译尽量保持了原文的术语和表达方式。

1.31) ādikālatthe, vākyārambheti attho. Tattha padapūraṇena vacanālaṅkāramattaṃ kataṃ hoti, ādikālatthena vākyassa upaññāsamattaṃ. Avadhāraṇatthena pana niyamadassanaṃ, tasmā āmantesi evāti āmantane niyamo dassito hoti.

Bhagavāti lokagarudīpananti kasmā vuttaṃ, nanu pubbepi bhagavāsaddassa attho vuttoti? Yadipi vutto, taṃ panassa yathāvutte ṭhāne viharaṇakiriyāya kattu visesadassanatthaṃ kataṃ, na āmantanakiriyāya, idha pana āmantanakiriyāya, tasmā tadatthaṃ puna ‘‘bhagavā’’ti pāḷiyaṃ vuttanti tassatthaṃ dassetuṃ ‘‘bhagavāti lokagarudīpana’’nti āha. Tena lokagarubhāvato tadanurūpaṃ paṭipattiṃ patthento attano santikaṃ upagatānaṃ bhikkhūnaṃ ajjhāsayānurūpaṃ dhammaṃ desetuṃ te āmantesīti dasseti. Kathāsavanayuttapuggalavacananti vakkhamānāya cittapariyādānadesanāya savanayoggapuggalavacanaṃ. Catūsupi parisāsu bhikkhū eva edisānaṃ desanānaṃ visesena bhājanabhūtāti sātisayaṃ sāsanasampaṭiggāhakabhāvadassanatthaṃ idha bhikkhuggahaṇanti dassetvā idāni saddatthaṃ dassetuṃ ‘‘apicā’’tiādimāha. Tattha bhikkhakoti bhikkhūti bhikkhanadhammatāya bhikkhūti attho. Bhikkhācariyaṃ ajjhupagatoti buddhādīhi ajjhupagataṃ bhikkhācariyaṃ, uñchācariyaṃ, ajjhupagatattā anuṭṭhitattā bhikkhu. Yo hi appaṃ vā mahantaṃ vā bhogakkhandhaṃ pahāya agārasmā anagāriyaṃ pabbajito, so kasigorakkhādijīvikākappanaṃ hitvā liṅgasampaṭicchaneneva bhikkhācariyaṃ ajjhupagatattā bhikkhu, parappaṭibaddhajīvikattā vā vihāramajjhe kājabhattaṃ bhuñjamānopi bhikkhācariyaṃ ajjhupagatoti bhikkhu, piṇḍiyālopabhojanaṃ nissāya pabbajjāya ussāhajātattā vā bhikkhācariyaṃ ajjhupagatoti bhikkhūti evamettha attho daṭṭhabbo. Ādinā nayenāti ‘‘chinnabhinnapaṭadharoti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṃ akusalānaṃ dhammānaṃ bhikkhū’’tiādinā (vibha. 510) vibhaṅge āgatanayena. Ñāpaneti avabodhane, paṭivedaneti attho.

Bhikkhanasīlatāti bhikkhanena jīvanasīlatā, na kasivāṇijjādinā jīvanasīlatā. Bhikkhanadhammatāti ‘‘uddissa ariyā tiṭṭhantī’’ti (jā. 1.

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1.31) 开始时义，即句起始义。其中以句圆满作语庄严而已，以开始时义作句引入而已。但以决定义显示限定，故显示呼语限定为呼语。
"世尊"显示世间尊敬为何说，岂非前已说世尊音义？虽已说，但彼为显示如说处住行之作者差别而作，非呼语行，但此为呼语行，故为彼义经中再说"世尊"显示彼义说"世尊显示世间尊敬"。由此显示因世间尊敬性求相应行,为近己比丘说随意乐法而呼语彼等。"应闻说适合人语"即应闻将说心趣尽说适合人语。在四众中比丘为如是诸说特殊器故为显示最胜受教者性此取比丘,现今为显示音义说"又"等。其中乞求者为比丘即因乞求法性为比丘义。趣入乞行即因趣入佛等所趣入乞行、求食行故比丘。凡舍小或大财聚从家至非家出家者，彼舍农牧等活命而仅以受相趣入乞行故比丘，或因他缘活命虽在寺中食担饭也趣入乞行故比丘，或因依团食住努力出家故趣入乞行为比丘，如是此中应见义。以"等方法"即以分别论所来"着割破衣为比丘，破恶不善法为比丘，因破恶不善法为比丘"等方法。"令知"即令觉,即通达义。
乞求性即以乞求活命性，非以农商等活命性。乞求法性即"圣者示住立"(本生故事1.
注：最后一句似未完整，但我仍按原文完整翻译了现有内容。

7.59) evaṃ vuttā bhikkhanasabhāvatā, na yācanakohaññasabhāvatā. Bhikkhane sādhukāritāti ‘‘uttiṭṭhe nappamajjeyyā’’ti (dha. pa. 168) vacanaṃ anussaritvā tattha appamajjanā. Atha vā sīlaṃ nāma pakatisabhāvo, idha pana tadadhiṭṭhānaṃ. Dhammoti vataṃ. Sādhukāritāti sakkaccakāritā ādarakiriyā. Hīnādhikajanasevitanti ye bhikkhubhāve ṭhitāpi jātimadādivasena uddhatā unnaḷā, ye ca gihibhāve paresaṃ adhikabhāvampi anupagatattā bhikkhācariyaṃ paramakāruññataṃ maññanti, tesaṃ ubhayesampi yathākkamaṃ ‘‘bhikkhavo’’ti vacanena hīnajanehi daliddehi paramakāruññataṃ pattehi parakulesu bhikkhācariyāya jīvikaṃ kappentehi sevitaṃ vuttiṃ pakāsento uddhatabhāvaniggahaṃ karoti. Adhikajanehi uḷārabhogakhattiyakulādito pabbajitehi buddhādīhi ājīvavisodhanatthaṃ sevitaṃ vuttiṃ pakāsento dīnabhāvaniggahaṃ karotīti yojetabbaṃ. Yasmā ‘‘bhikkhavo’’ti vacanaṃ āmantanabhāvato abhimukhīkaraṇaṃ, pakaraṇato sāmatthiyato ca sussusājananaṃ sakkaccasavanamanasikāraniyojanañca hoti, tasmā tamatthaṃ dassento ‘‘bhikkhavoti iminā’’tiādimāha. Tattha sādhukaṃ savanamanasikāreti sādhukasavane sādhukamanasikāre ca. Kathaṃ pana pavattitā savanādayo sādhukaṃ pavattitā hontīti? ‘‘Addhā imāya sammāpaṭipattiyā sakalasāsanasampatti hatthagatā bhavissatī’’ti ādaragāravayogena kathādīsu aparibhavādinā ca. Vuttañhi ‘‘pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Kathaṃ na paribhoti, kathitaṃ na paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti ekaggacitto, yoniso ca manasikaroti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti (a. ni. 5.151). Tenevāha – ‘‘sādhukaṃ savanamanasikārāyattā hi sāsanasampattī’’ti.

Pubbe sabbaparisāsādhāraṇattepi bhagavato dhammadesanāya ‘‘jeṭṭhaseṭṭhā’’tiādinā bhikkhūnaṃ eva āmantane kāraṇaṃ dassetvā idāni bhikkhū āmantetvāva dhammadesanāya payojanaṃ dassetuṃ ‘‘kimatthaṃ pana bhagavā’’ti codanaṃ samuṭṭhāpeti. Tattha aññaṃ cintentāti aññavihitā. Vikkhittacittāti asamāhitacittā. Dhammaṃ paccavekkhantāti hiyyo tato paraṃ divasesu vā sutadhammaṃ pati pati manasā avekkhantā. Bhikkhū āmantetvā dhamme desiyamāne ādito paṭṭhāya desanaṃ sallakkhetuṃ sakkontīti imamatthaṃ byatirekamukhena dassetuṃ ‘‘te anāmantetvā’’tiādi vuttaṃ.

Bhikkhavoti cettha sandhivasena i-kāralopo daṭṭhabbo. Bhikkhavo itīti ayaṃ iti-saddo hetuparisamāpanādiatthapadatthavipariyāyapakārāvadhāraṇanidassanādianekatthappabhedo. Tathā hesa ‘‘ruppatīti kho, bhikkhave, tasmā rūpanti vuccatī’’tiādīsu (saṃ. ni. 3.79) hetvatthe dissati. ‘‘Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā. Kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’tiādīsu (ma. ni. 1.19) parisamāpane. ‘‘Iti vā iti evarūpā naccagītavāditavisūkadassanā paṭivirato’’tiādīsu (dī. ni. 

我来 译这段巴利文：
7.59)如是所说乞求自性，非诈乞自性。于乞求善作即忆念"起不放逸"语而于彼不放逸。或戒即自然性，此中为彼住立。法即行。善作即恭敬作、尊重作。为卑胜人所行即显示凡住立比丘位也因生等慢高傲者，及凡居家位未达胜他故思乞行为最悲者，彼二者随次以"诸比丘"语显示为卑人贫者达最悲以于他家乞行活命而行生活，制伏高傲性。显示胜人从具大财刹帝利等家出家佛等为净命所行生活，制伏卑下性应结合。因"诸比丘"语因呼语性作对面，依文脉能力而生欲闻、使恭敬闻作意，故显示彼义说"以此诸比丘"等。其中恭敬闻作意即于恭敬闻及恭敬作意。何时转起闻等为恭敬转起？以"实以此正行将得全教成就"恭敬尊重于语等及无轻等。实说"诸比丘，具五法闻正法者能入决定于善法正性。何五？不轻语，不轻所说，不轻自己，不散乱心闻法一境心，如理作意。诸比丘，具此五法闻正法者能入决定于善法正性"。故说"依恭敬闻作意为教成就"。
先显示虽世尊说法普摄一切众以"长老最胜"等唯呼比丘因，现今为显示唯呼比丘说法目的起"世尊为何"诘难。其中思他为他缘。散乱心为不等持心。观察法为对昨日前日所闻法一一意观察。呼比丘说法时能从始察知说，为显示此义以差别门说"不呼彼等"等。
此中"诸比丘"应见因连声省略i音。此"诸比丘如是"此如是音有因、完结等、义词转换、种类、决定、显示等多义。如是此见于"诸比丘，坏故说为色"等为因义。"故诸比丘，为我法嗣，勿为财嗣。我于汝等有悲。云何我弟子为法嗣非财嗣"等为完结。"如是如是种类离观看舞歌乐等"等[为转换]
注：最后一句似未完整，但我仍按原文完整翻译了现有内容。

1.13) ādiatthe. ‘‘Māgaṇḍiyoti tassa brāhmaṇassa saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanamabhilāpo’’tiādīsu (mahāni. 73, 75) padatthavipariyāye. ‘‘Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito, saupaddavo bālo, anupaddavo paṇḍito, saupasaggo bālo, anupasaggo paṇḍito’’tiādīsu (ma. ni. 3.124) pakāre. ‘‘Atthi idappaccayā jarāmaraṇanti puṭṭhena satā, ‘ānanda, atthī’tissa vacanīyaṃ. ‘Kiṃ paccayā jarāmaraṇa’nti iti ce vadeyya. Jātipaccayā jarāmaraṇaṃ iccassa vacanīya’’ntiādīsu (dī. ni. 2.96) avadhāraṇe. ‘‘Atthīti kho, kaccāna, ayameko anto, natthīti kho, kaccāna, ayaṃ dutiyo anto’’tiādīsu (saṃ. ni. 2.15; saṃ. ni. 

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1.13) 为始义。"摩健提为彼婆罗门之称号、共称、施设、言说、名、名业、名称、言词、语词、称呼"等中为义词转换。"诸比丘，如是愚者有畏，智者无畏，愚者有灾，智者无灾，愚者有难，智者无难"等中为种类。"有此缘老死耶？阿难，若被问如是，应说'有'。若说'何缘老死？'如是应说'生缘老死'"等中为决定。"迦旃延，'有'为此一边，迦旃延，'无'为此第二边"等中[为显示]。
注：最后一句似未完整，但我仍按原文完整翻译了现有内容。翻译尽量保持了原文的格式和表达方式。

3.90) nidassane. Idhāpi nidassane eva daṭṭhabbo. Bhikkhavoti hi āmantanākāro. Tamesa iti-saddo nidasseti ‘‘bhikkhavoti āmantesī’’ti. Iminā nayena ‘‘bhaddante’’tiādīsupi yathārahaṃ iti-saddassa attho veditabbo. Pubbe ‘‘bhagavā āmantesī’’ti vuttattā ‘‘bhagavato paccassosu’’nti idha ‘‘bhagavato’’ti sāmivacanaṃ āmantanameva sambandhiantaraṃ apekkhatīti iminā adhippāyena ‘‘bhagavato āmantanaṃ paṭiassosu’’nti vuttaṃ. ‘‘Bhagavato’’ti pana idaṃ paṭissavasambandhena sampadānavacanaṃ yathā ‘‘devadattāya paṭissuṇotī’’ti. Yaṃ nidānaṃ bhāsitanti sambandho. Imassa suttassa sukhāvagāhaṇatthanti kamalakuvalayujjalavimalasādurasasalilāya pokkharaṇiyā sukhāvataraṇatthaṃ nimmalasilātalaracanāvilāsasobhitaratanasopānaṃ vippakiṇṇamuttātalasadisavālukācuṇṇapaṇḍarabhūmibhāgaṃ titthaṃ viya suvibhattabhittivicitravedikāparikkhittassa nakkhattapathaṃ phusitukāmatāya viya paṭivijambhitasamussayassa pāsādavarassa sukhārohanatthaṃ dantamayasaṇhamuduphalakañcanalatāvinaddhamaṇigaṇappabhāsamudayujjalasobhaṃ sopānaṃ viya suvaṇṇavalayanūpurādisaṅghaṭṭanasaddasammissitassa kathitahasitamadhurassaragehajanavijambhitavicaritassa uḷāraissariyavibhavasobhitassa mahāgharassa sukhappavesanatthaṃ suvaṇṇarajatamaṇimuttāpavāḷādijutivissaravijjotitasuppatiṭṭhitavisāladvārabāhaṃ mahādvāraṃ viya ca atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhatthaṃ.


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3.90) 为显示。此中也应见为显示。"诸比丘"即呼语相。此如是音显示彼"呼语诸比丘"。以此方法于"大德"等中也应随宜知如是音义。因前说"世尊呼语"故此中"应诺世尊"此"世尊"属格语仅期待呼语结合间隙，以此意趣说"应诺世尊呼语"。但此"世尊"依应诺结合为与格语如"应诺给与提婆达多"。所说因缘为结合。
为此经易入义即如为易入具青莲优钵罗鲜明清净美味水池而以无垢石板布置庄严美丽宝阶、散布珍珠板似白沙粉地段之渡场，如为触天道似回照直立之最胜宫殿具善分别壁围以种种栏杆而以象牙造柔软板金藤缠结宝群光明集聚鲜明庄严之阶梯，如为易入具金环脚钏等相触声杂合之谈笑甜美音家人回照游行、以最胜自在财富庄严之大屋而具金银宝珠珊瑚等光辉明亮善住广门柱之大门。为易入此经具义文、显示佛陀说法智深性。


Etthāha – ‘‘kimatthaṃ pana dhammavinayasaṅgahe kayiramāne nidānavacanaṃ, nanu bhagavatā bhāsitavacanasseva saṅgaho kātabbo’’ti? Vuccate, desanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakanimittaparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosadhammā saddheyyā ca. Desakālakattuhetunimittehi upanibaddho viya vohāravinicchayo. Teneva ca āyasmatā mahākassapena ‘‘cittapariyādānasuttaṃ, āvuso ānanda, kattha bhāsita’’ntiādinā desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena ‘‘evaṃ me suta’’ntiādinā imassa suttassa nidānaṃ bhāsitaṃ. Apica satthusampattippakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubbacaraṇānumānāgamatakkābhāvato sammāsambuddhabhāvasiddhi. Na hi sammāsambussa pubbacaraṇādīhi attho atthi sabbattha appaṭihatañāṇacāratāya ekappamāṇattā ca ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasāsanasāvakānānurāgābhāvato khīṇāsavabhāvasiddhi. Na hi sabbaso khīṇāsavassa te sambhavantīti suvisuddhassa parānuggahappavatti. Evaṃ desakasaṃkilesabhūtānaṃ diṭṭhisīlasampadādūsakānaṃ avijjātaṇhānaṃ accantābhāvasaṃsūcakehi ñāṇappahānasampadābhibyañjanakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato ca antarāyikaniyyānikadhammesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo attahitaparahitappaṭipatti ca nidānavacanena pakāsitā hoti. Tattha tattha sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanato, idha pana rūpagarukānaṃ puggalānaṃ ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanatoti yojetabbaṃ. Tena vuttaṃ – ‘‘satthusampattippakāsanatthaṃ nidānavacana’’nti.

Tathā sāsanasampattippakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthakā paṭipatti, attahitatthā vā. Tasmā paresaṃ eva atthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kapparacanā. Tayidaṃ satthucaritaṃ kāladesadesakaparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathārahaṃ pakāsīyati. ‘‘Idha pana rūpagarukānaṃ puggalāna’’ntiādi sabbaṃ purimasadisameva. Tena vuttaṃ – ‘‘sāsanasampattippakāsanatthaṃ nidānavacana’’nti. Apica satthuno pamāṇabhāvappakāsanena vacanena sāsanassa pamāṇabhāvadassanatthaṃ nidānavacanaṃ, tañca desakappamāṇabhāvadassanaṃ heṭṭhā vuttanayānusārena ‘‘bhagavā’’ti ca iminā padena vibhāvitanti veditabbaṃ. Bhagavāti hi tathāgatassa rāgadosamohādisabbakilesamaladuccaritadosappahānadīpanena vacanena anaññasādhāraṇasuparisuddhañāṇakaruṇādiguṇavisesayogaparidīpanena tato eva sabbasattuttamabhāvadīpanena ayamattho sabbathā pakāsito hotīti. Idamettha nidānavacanappayojanassa mukhamattanidassanaṃ.


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此中问："何故集法律时说因缘语，岂非应集世尊所说语而已？"答：为成就说法住立、不忘、可信性。因以时处说者缘听众系属安立之说法成为久住、不忘法、可信。如以处时作者因缘系属的言说决定。故长老摩诃迦叶问"友阿难，心趣尽经于何处说"等处等问时，法藏师答时以"如是我闻"等说此经因缘。又为显示师成就说因缘语。因如来世尊因无前行、推度、传统、思辩故成就正等觉性。因正等觉于一切处智行无碍故、于所知法为一量故无需前行等。如是因无师拳、法悭、教、弟子贪著故成就漏尽性。因全漏尽者彼等不生故极清净者起利他。如是由显示以智断成就表示因永无见戒圆满污染无明爱欲之说者染污而成就前二无畏，由此因于障碍出离法无迷惑成就而成就后二无畏，如是以因缘语显示世尊具四无畏及自利利他行。于彼彼所集众随意乐以处生辩才显示说法等，但此中应结合以处生辩才随身重者意乐显示说法等。故说"为显示师成就说因缘语"。
如是为显示教成就说因缘语。因世尊为智悲摄一切行者无无义行或仅自利行。故正等觉一切身语意业仅为利他转起，如其转起所说以现法、来世、最上义随宜教诫众生义为教，非虚构。此师行为以时处说者听众等随宜以彼彼因缘语显示。"但此中身重者"等一切与前相同。故说"为显示教成就说因缘语"。又为显示说者量性语显示教量性而说因缘语，应知彼显示说者量性依前说方法以此"世尊"语显示。因以"世尊"语显示如来断贪嗔痴等一切垢染恶行过失，显示具无他共极清净智悲等功德差别，由此显示一切众生最上性，此义一切方面显示。此中为因缘语目的之略示。


Nikkhittassāti desitassa. Desanā hi desetabbassa sīlādiatthassa veneyyasantānesu nikkhipanato ‘‘nikkhepo’’ti vuccati. Suttanikkhepaṃ vicāretvāva vuccamānā pākaṭā hotīti sāmaññato bhagavato desanāya samuṭṭhānassa vibhāgaṃ dassetvā ‘‘etthāyaṃ desanā evaṃsamuṭṭhānā’’ti desanāya samuṭṭhāne dassite suttassa sammadeva nidānaparijānanena vaṇṇanāya suviññeyyattā vuttaṃ. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādipaṭṭhānanayavasena 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, aṭṭhuppattiko ca parajjhāsayo ca, aṭṭhuppattiko ca pucchāvasiko cā’’ti ajjhāsayapucchānusandhisabbhāvato, evaṃ yadipi aṭṭhuppattiyā attajjhāsayenapi saṃsaggabhedo sambhavati, attajjhāsayādīhi pana purato ṭhitehi aṭṭhuppattiyā saṃsaggo natthīti na idha niravaseso vitthāranayo sambhavatīti ‘‘cattāro suttanikkhepā’’ti vuttaṃ. Tadantogadhattā vā sesanikkhepānaṃ mūlanikkhepavasena cattārova dassitā. Yathādassanañhettha 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 vaso pucchāvaso, so etassa atthīti pucchāvasiko. Suttadesanāvatthubhūtassa atthassa uppatti atthuppatti, atthuppattiyeva aṭṭhuppatti ttha-kārassa ṭṭha-kāraṃ katvā. Sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti suttanikkhepo, attajjhāsayādi eva. Etasmiṃ atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho. Pucchāvasena pavattaṃ dhammappaṭiggāhakānaṃ vacanaṃ pucchāvasikaṃ, tadeva nikkhepasaddāpekkhāya pulliṅgavasena vuttaṃ – ‘‘pucchāvasiko’’ti. Tathā aṭṭhuppatti eva aṭṭhuppattikoti evamettha attho veditabbo.


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"所安立"即所说。因说法为将应说戒等义置于所化相续中故说为"安置"。因考察经安置后说则明显，故显示世尊说法生起之一般分别后，在显示"此中此说法如是生起"之说法生起时，因以正确了知经之因缘而注释易解故说。其中如经典虽有数百数千差别，依染污分等建立方法不超十六种，如是依自意乐等经安置为四种故说："四种经安置"。此中如自意乐与因缘与他意乐问俱有和合差别，因有"自意乐与他意乐，自意乐与依问，因缘与他意乐，因缘与依问"意乐问相续，如是虽因缘与自意乐也有和合差别，但因缘与前立自意乐等无和合，故此中说"四种经安置"因无余广说方法。或因余安置摄入其中故依根本安置示现四种。此中应如是取此和合差别。
此中此语义：被安置为安置，经即安置为经安置。或安置为安置，经之安置为经安置，即说经义。自意乐为自意乐，


Apicettha paresaṃ indriyaparipākādikāraṇanirapekkhattā attajjhāsayassa visuṃ suttanikkhepabhāvo yutto kevalaṃ attano ajjhāsayeneva dhammatantiṭṭhapanatthaṃ pavattitadesanattā. Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanāpavattihetubhūtānaṃ uppattiyaṃ pavattitānaṃ kathamaṭṭhuppattiyā 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 desito pucchāvasikoti pākaṭoyamatthoti. Attano ajjhāsayeneva kathesīti dhammatantiṭṭhapanatthaṃ kathesi. Vimuttiparipācanīyā dhammā saddhindriyādayo. Ajjhāsayanti adhimuttiṃ. Khantinti diṭṭhinijjhānakkhantiṃ. Mananti paññatticittaṃ. Abhinīhāranti paṇidhānaṃ. Bujjhanabhāvanti bujjhanasabhāvaṃ, paṭivijjhanākāraṃ vā. Rūpagarukānanti pañcasu ārammaṇesu rūpārammaṇagarukā rūpagarukā. Cittena rūpaninnā rūpapoṇā rūpapabbhārā rūpadassanappasutā rūpena ākaḍḍhitahadayā, tesaṃ rūpagarukānaṃ.


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又此中因自意乐不顾他人根成熟等因故，适合为别经安置，因仅依自意乐为安立法传统而转起说法。但他意乐依问以他人意乐问为说法转起因而转起者，如何不摄于因缘，或依问因缘随顺他意乐转起者，如何不摄于他意乐？此不应诘难。因取离他人胜解遍问等之经说因缘生起为因缘故，别取他意乐依问。如是梵网、法嗣经等以称赞、毁訾、利养等为说法缘说为"因缘"。不由他人问而仅以意乐为缘所说为他意乐，依问所说为依问，此义明显。以自意乐说即为安立法传统而说。解脱成熟法为信根等。意乐即胜解。忍即见审察忍。意即施设心。胜解即立愿。觉性即觉自性或通达相。身重者即于五所缘中重视色所缘为身重者。心倾向色、趣向色、倾倒于色、专注见色、心被色牵引，彼等身重者。


Paṭisedhatthoti paṭikkhepattho. Kassa pana paṭikkhepatthoti? Kiriyāpadhānañhi vākyaṃ, tasmā ‘‘na samanupassāmī’’ti samanupassanākiriyāpaṭisedhattho. Tenāha – ‘‘imassa pana padassā’’tiādi. Yo paro na hoti, so attāti lokasamaññāmattasiddhaṃ sattasantānaṃ sandhāya – ‘‘aha’’nti satthā vadati, na bāhirakaparikappitaṃ ahaṃkāravisayaṃ ahaṃkārassa bodhimūleyeva samucchinnattā. Lokasamaññānatikkamantā eva hi buddhānaṃ lokiye visaye desanāpavatti. Bhikkhaveti ālapane kāraṇaṃ heṭṭhā vuttameva. Aññanti apekkhāsiddhattā aññatthassa ‘‘idāni vattabbaitthirūpato añña’’nti āha. Ekampi rūpanti ekaṃ vaṇṇāyatanaṃ. Samaṃ visamaṃ sammā yāthāvato anu anu passatīti samanupassanā, ñāṇaṃ. Saṃkilissanavasena anu anu passatīti samanupassanā, diṭṭhi. No niccatoti ettha iti-saddo ādiattho, evamādikoti attho. Tena ‘‘dukkhato samanupassatī’’ti evamādīni saṅgaṇhāti. Olokentopīti devamanussavimānakapparukkhamaṇikanakādigatāni rūpāni anavasesaṃ sabbaññutaññāṇena olokentopi. Sāmaññavacanopi yaṃ-saddo ‘‘ekarūpampī’’ti rūpassa adhigatattā rūpavisayo icchitoti ‘‘yaṃ rūpa’’nti vuttaṃ. Tathā purisasaddo pariyādiyitabbacittapuggalavisayoti rūpagarukassāti visesitaṃ. Gahaṇaṃ ‘‘khepana’’nti ca adhippetaṃ, pariyādānañca uppattinivāraṇanti āha – ‘‘catubhūmakakusalacitta’’nti. Tañhi rūpaṃ tādisassa parittakusalassapi uppattiṃ nivāreti, kimaṅgaṃ pana mahaggatānuttaracittassāti lokuttarakusalacittassapi uppattiyā nivāraṇaṃ hotuṃ samatthaṃ, lokiyakusaluppattiyā nivārakatte vattabbameva natthīti ‘‘catubhūmakakusalacittaṃ pariyādiyitvā’’ti vuttaṃ. Na hi kāmaguṇassādappasutassa purisassa dānādivasena savipphārikā kusaluppatti sambhavati. Gaṇhitvā khepetvāti attānaṃ assādetvā pavattamānassa akusalacittassa paccayo hontaṃ pavattinivāraṇena muṭṭhigataṃ viya gahetvā anuppādanirodhena khepetvā viya tiṭṭhati. Tāva mahati lokasannivāse tassa pariyādiyaṭṭhānaṃ avicchedato labbhatīti āha – ‘‘tiṭṭhatī’’ti yathā ‘‘pabbatā tiṭṭhanti, najjo sandantī’’ti. Tenāha – ‘‘idha ubhayampi vaṭṭatī’’tiādi.

Yathayidanti sandhivasena ākārassa rassattaṃ yakārāgamo cāti āha – ‘‘yathā ida’’nti. Itthiyā rūpanti itthisarīragataṃ tappaṭibaddhañca rūpāyatanaṃ. Paramatthassa niruḷho, paṭhamaṃ sādhāraṇato saddasatthalakkhaṇāni vibhāvetabbāni, pacchā asādhāraṇatoti tāni pāḷivasena vibhāvetuṃ – ‘‘ruppatīti kho…pe… veditabba’’nti āha. Tattha ruppatīti sītādivirodhipaccayehi vikāraṃ āpādīyati, āpajjatīti vā attho. Vikāruppatti ca virodhipaccayasannipāte visadisuppatti vibhūtatarā, kuto panāyaṃ visesoti ce? ‘‘Sītenā’’tiādivacanato. Evañca katvā vedanādīsu anavasesarūpasamaññā sāmaññalakkhaṇanti sabbarūpadhammasādhāraṇaṃ rūppanaṃ. Idāni atthuddhāranayena rūpasaddaṃ saṃvaṇṇento ‘‘ayaṃ panā’’tiādimāha. Rūpakkhandhe vattatīti ‘‘oḷārikaṃ vā sukhumaṃ vā’’tiādivacanato (ma. ni. 1.361; 2.113; 

我来翻译这段巴利文：
"遮止义"即排除义。但排除什么义？因句以作用为主，故"不见"即遮止见作用义。故说"此句"等。所说"我"是指世间共许成就的众生相续，非指外道所计我执之境，因我执已于菩提树下断尽。因诸佛说法于世间境不超越世间共许。"诸比丘"为呼语，其因前已说。"其他"因有待别义故说"今应说女色之外的其他"。"一色"即一色处。平等、不平等、正确、如实而一再见为随观，即智。以染污而一再见为随观，即见。"非常"此中"如是"字为起首义，即如是等义。以此摄"以苦随观"等。"正看"即以一切智智正看天人宫殿诸天树宝珠金等诸色无余。"彼"字虽为一般语但因已得"一色"故意在色境，故说"彼色"。如是补特伽罗字意在应摄取心之人，故以"身重者"限定。摄取即意在"消尽"，摄取即阻碍生起，故说"四地善心"。彼色能阻碍如是小善生起，何况大善无上心，能阻碍出世善心生起，阻碍世间善生起无须说，故说"摄取四地善心"。因贪著欲乐之人不能以布施等广大善生起。"取消尽"即以自受乐而转起不善心为缘，以阻碍转起如捉入手，以不生灭尽而住。如是大众聚集中彼摄取处无间可得，故说"住"，如"山住、河流"。故说"此中二义皆可"等。
"如是此"即依连声长音变短，加入也字。"女色"即女身所属及系属之色处。究竟义成就，首先应显示一般声论相，后显示不共，故依圣典显示"破坏即"等。其中"破坏"即被寒等相违缘变异，或达到义。变异生起于相违缘和合时异类生起更显著，但此差别从何而来？从"以寒"等语。如是作已，受等中一切色共名为共相，即一切色法共有之破坏。今以义举说方式解释色字而说"此"等。转起于色蕴即如"或粗或细"等语。

3.86, 89; vibha. 2). Rūpūpapattiyāti ettha rūpabhavo rūpaṃ uttarapadalopena. Rūpabhavūpapattiyāti ayañhettha attho. Kasiṇanimitteti pathavīkasiṇādisaññite paṭibhāganimitte. Rūppati attano phalassa sabhāvaṃ karotīti rūpaṃ, sabhāvahetūti āha – ‘‘sarūpā…pe… ettha paccaye’’ti. Karacaraṇādiavayavasaṅghātabhāvena rūpīyati nirūpīyatīti rūpaṃ, rūpakāyoti āha – ‘‘ākāso…pe… ettha sarīre’’ti.

Rūpayati vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti rūpaṃ, vaṇṇāyatanaṃ. Ārohapariṇāhādibhedarūpagataṃ saṇṭhānasampattiṃ nissāya pasādaṃ āpajjamāno rūpappamāṇoti vuttoti āha – ‘‘ettha saṇṭhāne’’ti. Piyarūpantiādīsu sabhāvattho rūpasaddo. Ādisaddena rūpajjhānādīnaṃ saṅgaho. ‘‘Rūpī rūpāni passatī’’ti ettha ajjhattaṃ kesādīsu parikammasaññāvasena paṭiladdharūpajjhānaṃ rūpaṃ, taṃ assa atthīti rūpīti vutto. Itthiyā catusamuṭṭhāne vaṇṇeti itthisarīrapariyāpannameva rūpaṃ gahitaṃ, tappaṭibaddhavatthālaṅkārādirūpampi pana purisacittassa pariyādāyakaṃ hotīti dassetuṃ – ‘‘apicā’’tiādi vuttaṃ. Gandhavaṇṇaggahaṇena vilepanaṃ vuttaṃ. Kāmaṃ ‘‘asukāya itthiyā pasādhana’’nti sallakkhitassa akāyappaṭibaddhassapi vaṇṇo paṭibaddhacittassa purisassa cittaṃ pariyādāya tiṭṭheyya, taṃ pana na ekantikanti ekantikaṃ dassento ‘‘kāyappaṭibaddho’’tiāha. Upakappatīti cittassa pariyādānāya upakappati. Purimassevāti pubbe vuttaatthasseva daḷhīkaraṇatthaṃ vuttaṃ yathā ‘‘dvikkhattuṃ bandhaṃ subandha’’nti. Nigamanavasena vā etaṃ vuttanti daṭṭhabbaṃ. Opammavasena vuttanti ‘‘yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhatī’’ti sakalamevidaṃ purimavacanaṃ upamāvasena vuttaṃ, tattha pana upamābhūtaṃ atthaṃ dassetuṃ – ‘‘yathayidaṃ…pe… itthirūpa’’nti vuttaṃ. Pariyādāne ānubhāvo sambhavo pariyādānānubhāvo, tassa dassanavasena vuttaṃ.

Idaṃ pana ‘‘itthirūpa’’ntiādivacanaṃ pariyādānānubhāve sādhetabbe dīpetabbe vatthu kāraṇaṃ. Nāgo nāma so rājā, dīghadāṭhikattā pana ‘‘mahādāṭhikanāgarājā’’ti vutto. Asaṃvaraniyāmenāti cakkhudvārikena asaṃvaranīhārena. Nimittaṃ gahetvāti rāguppattihetubhūtaṃ rūpaṃ subhanimittaṃ gahetvā. Visikādassanaṃ gantvāti sivathikadassanaṃ gantvā. Tattha hi ādīnavānupassanā ijjhati. Vatthulobhena kuto tādisāya maraṇanti asaddahanto ‘‘mukhaṃ tumhākaṃ dhūmavaṇṇa’’nti te daharasāmaṇere uppaṇḍento vadati.

Ratanattaye suppasannattā kākavaṇṇatissādīhi visesanatthañca so tissamahārājā saddhāsaddena visesetvā vuccati. Daharassa cittaṃ pariyādāyatiṭṭhatīti adhikāravasena vuttaṃ. Niṭṭhituddesakiccoti gāme asappāyarūpadassanaṃ imassa anatthāya siyāti ācariyena nivāritagāmappaveso pacchā niṭṭhituddesakicco hutvā ṭhito. Tena vuttaṃ – ‘‘atthakāmānaṃ vacanaṃ aggahetvā’’ti . Nivatthavatthaṃ sañjānitvāti attanā diṭṭhadivase nivatthavatthaṃ tassā matadivase sivathikadassanatthaṃ gatena laddhaṃ sañjānitvā. Evampīti evaṃ maraṇasampāpanavasenapi. Ayaṃ tāvettha aṭṭhakathāya anuttānatthadīpanā.


我来翻译这段巴利文：
3.86、89. 于"色生"此中色有为色，省略后分词。此中义为色有生。于"遍相"即指地遍等所称似相。以自果成性破坏为色，以自性因故说"具色等于此缘"。以手足等支分聚集性而确立为色，为色身故说"虚空等于此身"。
显示以达到色变异心所趣性为色，为色处。依止高大圆满等差别色去体形圆满而得净信为色量故说，故说"于此形状"。"可爱色"等中色字为自性义。等字摄色定等。"有色见色"中因内部发毛等中以遍作想得色定为色，彼有此故说为有色。女四起色即摄女身所属色，但为显示系属衣庄严等色亦能摄取男心故说"又"等。以取香色说涂香。虽"某女庄严"如是觉知之非身系属色对系属心之男子亦能摄心而住，但彼非决定，为显决定故说"身系属"。能适即能适于摄心。"前者"即为坚固前说义而说，如"二次缚为善缚"。或应见此依结论而说。"依譬喻说"即"如是摄住男子心"此一切前说依譬喻说，为显彼譬喻义故说"如是此女色"。摄取势力为摄取可能性，依彼显示而说。
此"女色"等语为于应成就显示摄取势力之事因。彼王名那伽，因长牙故说"长牙那伽王"。以不律仪相即以眼门不律仪行相。"取相"即取生贪因之色为净相。"往见街"即往见墓场。因彼成就过患随观。以事物贪而不信如是死故嘲弄彼等沙弥说"汝等面为烟色"。
因于三宝极净信故及为区别于乌色帝须等故，彼帝须大王以信字区别而说。"摄住年少心"依关系而说。"完成诵经事"即为此于村不适色见可能成其无益故为阿阇黎所止入村后成为完成诵经事而住。故说"不取利益者语"。"识所著衣"即自己见日所著衣于彼死日往见墓场时所得而识知。"如是"即如是以导致死亡。此中为注释未明义之解释。


Nettinayavaṇṇanā

Idāni pakaraṇanayena pāḷiyā atthavaṇṇanaṃ karissāma. Sā pana atthasaṃvaṇṇanā yasmā desanāya samuṭṭhānappayojanabhājanesu piṇḍatthesu ca niddhāritesu sukarā hoti suviññeyyā ca, tasmā suttadesanāya samuṭṭhānādīni paṭhamaṃ niddhārayissāma. Tattha samuṭṭhānaṃ nāma desanānidānaṃ, taṃ sādhāraṇamasādhāraṇanti duvidhaṃ. Tattha sādhāraṇampi ajjhattikabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ ajjhattikasamuṭṭhānaṃ 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; mahāva. 9; saṃ. ni. 

我来 译这段巴利文：
导论注释
现在我们将依论述方法对圣典进行义注释。彼义注释因在确定说法之生起、目的、器已及总义后容易作且易解，故我们首先确定经说之生起等。其中生起即说法因缘，彼有共与不共二种。其中共亦依内外差别有二种。其中共内生起即世间主大悲。因由彼激励世尊心生为所化众说法，对此说："缘于对众生之悲愍,以佛眼观察世间"等。

1.173). Ettha ca hetāvatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saṃsāramahoghato saddhammadesanāhatthadānehi sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇaṃ dasabalañāṇādayo ca desanāya abbhantarasamuṭṭhānabhāvena vattabbā. Sabbañhi ñeyyadhammaṃ tesaṃ desetabbākāraṃ sattānañca āsayānusayādiṃ yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ dasasahassamahābrahmaparivārassa sahampatibrahmuno 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 rūpagarukānaṃ puggalānaṃ ajjhāsayo. Svāyamattho aṭṭhakathāyaṃ vutto eva.

Payojanampi sādhāraṇāsādhāraṇato duvidhaṃ. Tattha sādhāraṇaṃ yāva anupādāparinibbānaṃ vimuttirasattā bhagavato desanāya. Tenevāha – ‘‘etadatthā kathā, etadatthā mantanā’’tiādi. Asādhāraṇaṃ pana tesaṃ rūpagarukānaṃ puggalānaṃ rūpe chandarāgassa jahāpanaṃ, ubhayampetaṃ bāhirameva. Sace pana veneyyasantānagatampi desanābalasiddhisaṅkhātaṃ payojanaṃ adhippāyasamijjhanabhāvato yathādhippetatthasiddhiyā mahākāruṇikassa bhagavatopi payojanamevāti gaṇheyya, iminā pariyāyenassa abbhantaratāpi siyā.

Apica tesaṃ rūpagarukānaṃ puggalānaṃ rūpasmiṃ vijjamānassa ādīnavassa 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 tesaṃ puggalānaṃ tadaññesañca veneyyānaṃ rūpamukhena pañcasu upādānakkhandhesu ādīnavadassanañcettha payojanaṃ. Tathā saṃsāracakkanivattisaddhammacakkappavattisassatādimicchāvādanirākaraṇaṃ sammāvādapurekkhāro akusalamūlasamūhananaṃ kusalamūlasamāropanaṃ apāyadvārapidahanaṃ saggamaggadvāravivaraṇaṃ pariyuṭṭhānavūpasamanaṃ anusayasamugghātanaṃ ‘‘mutto mocessāmī’’ti purimapaṭiññāvisaṃvādanaṃ tappaṭipakkhamāramanorathavisaṃvādanaṃ titthiyadhammanimmathanaṃ buddhadhammapatiṭṭhāpananti evamādīnipi payojanāni idha veditabbāni.

Yathā te puggalā rūpagarukā, evaṃ tadaññe ca sakkāyagarukā sakkāyasmiṃ allīnā saṅkhatadhammānaṃ sammāsambuddhassa ca paṭipattiṃ ajānantā asaddhammassavanasādhāraṇaparicariyamanasikāraparā saddhammassavanadhāraṇaparicayappaṭivedhavimukhā ca bhavavippamokkhesino veneyyā imissā desanāya bhājanaṃ.

Piṇḍattā cettha rūpaggahaṇena rūpadhāturūpāyatanarūpakkhandhapariggaṇhanaṃ rūpamukhena catudhammānaṃ vaṭṭattayavicchedanūpāyo āsavoghādivivecanaṃ abhinandananivāraṇasaṅgatikkamo vivādamūlapariccāgo sikkhattayānuyogo pahānattayadīpanā samathavipassanānuṭṭhānaṃ bhāvanāsacchikiriyāsiddhīti evamādayo veditabbā.


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1.173. 此中应见摄低劣状态之大悲，因其生起乃为以正法说示手援度脱众生出轮回大暴流。如大悲，如是一切知智、十力智等亦应说为说法内生起。因世尊如实知一切所知法及其应说相，及众生意乐随眠等，以处非处等善巧随所化意乐转起种种方便说法。外共生起为具一万大梵众之娑婆主梵天请求。因于彼请求后时观察法甚深所生少欲寂灭，法主生说法勇猛。不共亦依内外差别有二种。其中内为以何大悲及何说智此经转起，应知二者。外为身重者诸补特伽罗意乐。此义注释中已说。
目的亦依共不共有二种。其中共为世尊说法乃至无取般涅槃味解脱性。故说"此义谈论，此义思惟"等。不共为令彼等身重补特伽罗于色断除欲贪，二者皆为外。若取所化相续中由说力成就所称目的，因如意义成就故亦为大悲者世尊之目的，依此方便可有内性。
又彼等身重补特伽罗于色存在过患不如实觉知为此说生起，觉知为目的。彼使世尊以此说以成就彼故。因说所成就果为所欲故令说者说为目的。如是彼等补特伽罗及其他所化以色为门于五取蕴见过患此中亦为目的。如是转还轮回轮转正法轮、破斥常等邪说、护持正说、拔除不善根、植入善根、关闭恶趣门、开启善趣道门、平息缠扰、断除随眠、不违"已解脱当解脱"前誓、违彼对治魔意、摧破外道法、建立佛法等此中亦应知为目的。
如彼等补特伽罗重视色，如是其他重视有身、附著有身、不知有为法及正等觉行道，专注不闻正法共住侍奉作意，背离闻持熟习通达正法，求解脱有者为此说之器。
此中总义以取色摄色界色处色蕴，以色为门断四法三有轮方便，分别漏暴流等，超越喜好系缚，舍离诤根，修三学，显三断，修止观，成就修证等应知。


Ito paraṃ pana soḷasa hārā dassetabbā. Tattha ‘‘rūpa’’nti sahajātā tassa nissayabhūtā tappaṭibaddhā ca sabbe rūpārūpadhammā taṇhāvajjā dukkhasaccaṃ. Taṃsamuṭṭhāpikā tadārammaṇā ca taṇhā samudayasaccaṃ. Tadubhayesaṃ appavatti nirodhasaccaṃ. Nirodhappajānanā paṭipadā maggasaccaṃ. Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇaṃ, rūpārammaṇassa akusalacittassa kusalacittassa ca pariyādānaṃ phalaṃ. Yañhi desanāya sādhetabbaṃ payojanaṃ, taṃ phalanti vuttovāyamattho. Tadatthaṃ hidaṃ suttaṃ bhagavatā desitanti. Yathā taṃ kusalacittaṃ na pariyādiyati, evaṃ paṭisaṅkhānabhāvanābalapariggahitā indriyesu guttadvāratā upāyo. Purisassa kusalacittapariyādānenassa rūpassa aññarūpāsādhāraṇatādassanāpadesena atthakāmehi tato cittaṃ sādhukaṃ rakkhitabbaṃ. Ayamettha bhagavato āṇattīti ayaṃ desanāhāro. Assādādisandassanavibhāvanalakkhaṇo hi desanāhāro. Vuttañhetaṃ nettippakaraṇe –

‘‘Assādādīnavatā, nissaraṇampi ca phalaṃ upāyo ca;

Āṇattī ca bhagavato, yogīnaṃ desanāhāro’’ti. (netti. 4 niddesavāra);

Desīyati saṃvaṇṇīyati etāya suttatthoti desanā, desanāya sahacaraṇato vā desanā. Nanu ca aññepi hārā desanāsaṅkhātassa suttassa atthasaṃvaṇṇanāto desanāya sahacārino vāti? Saccametaṃ, ayaṃ pana hāro yebhuyyena yathārutavaseneva viññāyamāno desanāya saha caratīti vattabbataṃ arahati, na tathāpare. Na hi assādādīnavanissaraṇādisandassanarahitā suttadesanā atthi. Kiṃ pana tesaṃ assādādīnaṃ anavasesānaṃ vacanaṃ desanāhāro, udāhu ekaccānanti? Niravasesānaṃyeva. Yasmiñhi sutte assādādīnavanissaraṇāni sarūpato āgatāni, tattha vattabbameva natthi. Yattha pana ekadesena āgatāni, na ca sarūpena, tattha anāgataṃ atthavasena niddhāretvā hāro yojetabbo.


我来 译这段巴利文：
此后当显示十六理趣。其中"色"与其俱生为其所依及系属一切色非色法除爱为苦谛。生起彼及缘彼之爱为集谛。彼二不转起为灭谛。了知灭之道为道谛。其中以集为味著，以苦为过患，以道灭为出离，色所缘不善心与善心之摄取为果。因说所应成就目的即说为果。为此义世尊说此经。如彼善心不被摄取，如是摄受观察修习力守护根门为方便。以男子善心摄取，借显示彼色不共于其他色，利益者应善护心。此中此为世尊之教令，此为说理趣。因说理趣为显示味著等相。于导论中说：
"味著与过患，出离以及果与方便;
世尊之教令，为瑜伽者说理趣。"
由此说明注释经义为说，或与说俱行为说。岂非其他理趣亦由注释称为说之经故与说俱行耶？此实如是，但此理趣多依字义即可了知与说俱行故应如是说，其他不然。因无离味著过患出离等显示之经说。但味著等是说理趣为无余说还是有余说？唯无余说。因于某经味著过患出离自相已来，彼中无所说。但于某处仅一分而来，非自相，彼中应依义决择未来会理趣。


Sayaṃ samantacakkhubhāvato taṃdassanena sabhāvato ca ‘‘aha’’nti vuttaṃ. Bhikkhanasīlatādiguṇayogato abhimukhīkaraṇatthañca, ‘‘bhikkhave’’ti vuttaṃ. Attābhāvato aparatādassanatthañca ‘‘añña’’nti vuttaṃ. Ekassa anupalabbhadassanatthaṃ anekabhāvappaṭisedhanatthañca ‘‘ekarūpampī’’ti vuttaṃ. Tādisassa rūpassa abhāvato adassanato ca ‘‘na samanupassāmī’’ti vuttaṃ. Tassa paccāmasanato aniyamato ca ‘‘ya’’nti vuttaṃ. Idāni vuccamānākāraparāmasanato tadaññākāranisedhanato ca ‘‘eva’’nti vuttaṃ. Visabhāgindriyavatthuto sabhāgavatthusmiṃ tadabhāvato ca ‘‘purisassā’’ti vuttaṃ. Nimittaggāhassa vatthubhāvato tathā parikappitattā ca ‘‘cittaṃ pariyādāya tiṭṭhatī’’ti vuttaṃ. Evanti vuttākāraparāmasanatthañceva nidassanatthañca ‘‘yathā’’ti vuttaṃ. Attano paccakkhabhāvato bhikkhūnaṃ paccakkhakaraṇatthañca ‘‘ida’’nti vuttaṃ. Itthisantānapariyāpannato tappaṭibaddhabhāvato ca ‘‘itthirūpa’’nti vuttanti evaṃ anupadavicayato vicayo hāro. Vicīyanti etena, ettha vā padapañhādayoti vicayo, viciti eva vā tesanti vicayo. Padapucchāvissajjanapubbāparānuggahanaṃ assādādīnañca visesaniddhāraṇavasena pavicayalakkhaṇo hi vicayo hāro. Vuttampi cetaṃ –

‘‘Yaṃ pucchitañca vissajjitañca, suttassa yā ca anugīti;

Suttassa yo pavicayo, hāro vicayoti niddiṭṭho’’ti. (netti. 4 niddesavāra);

Anādimati saṃsāre itthipurisānaṃ aññamaññarūpābhirāmatāya ‘‘itthirūpaṃ purisassa cittaṃ pariyādāya tiṭṭhatī’’ti yujjatīti ayaṃ yuttihāro. Byañjanatthānaṃ yuttāyuttavibhāgavibhāvanalakkhaṇo hi yuttihāro. Vuttampi cetaṃ –

‘‘Sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ;

Yuttāyuttiparikkhā, hāro yuttīti niddiṭṭho’’ti. (netti. 4 niddesavāra);

Yuttīti ca upapatti sādhanayutti, idha pana yuttivicāraṇā yutti uttarapadalopena ‘‘rūpabhavo rūpa’’nti yathā. Yuttisahacaraṇato vā yutti.

Itthirūpaṃ ayoniso olokiyamānaṃ indriyesu aguttadvāratāya padaṭṭhānaṃ, sā kusalānaṃ dhammānaṃ abhāvanāya padaṭṭhānaṃ, sā sabbassapi saṃkilesapakkhassa parivuddhiyā padaṭṭhānaṃ. Byatirekato pana itthirūpaṃ yoniso olokiyamānaṃ satipaṭṭhānabhāvanāya padaṭṭhānaṃ, sā bojjhaṅgānaṃ bhāvanāpāripūriyā padaṭṭhānaṃ, sā vijjāvimuttīnaṃ pāripūriyā padaṭṭhānaṃ, kusalassa cittassa pariyādānaṃ sammohābhinivesassa padaṭṭhānaṃ, so saṅkhārānaṃ padaṭṭhānaṃ, saṅkhārā viññāṇassāti sabbaṃ āvattati bhavacakkaṃ. Byatirekato pana kusalassa cittassa apariyādānaṃ tesaṃ tesaṃ kusalānaṃ dhammānaṃ uppādāya pāripūriyā padaṭṭhānanti ayaṃ tāva avisesato nayo. Visesato pana sīlassa apariyādānaṃ avippaṭisārassa padaṭṭhānaṃ, avippaṭisāro pāmojjassātiādinā yāva anupādāparinibbānaṃ netabbaṃ. Ayaṃ padaṭṭhāno hāro. Sutte āgatadhammānaṃ padaṭṭhānabhūte dhamme tesañca padaṭṭhānabhūteti sambhavato padaṭṭhānabhūtadhammaniddhāraṇalakkhaṇo hi padaṭṭhāno hāro. Vuttañcetaṃ –

‘‘Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ;

Iti yāva sabbadhammā, eso hāro padaṭṭhāno’’ti. (netti. 4 niddesavāra);

Padaṭṭhānanti āsannakāraṇaṃ. Idha pana padaṭṭhānavicāraṇā padaṭṭhānotiādi yuttihāre vuttanayeneva veditabbaṃ.


我来翻译这段巴利文：
因自具普眼故及由见彼自性故说"我"。因具乞食等功德及为对向故说"诸比丘"。为显示无我及他故说"其他"。为显示不得一及否定多性故说"一色"。因无如是色及不见故说"不见"。因涉及彼及不定故说"彼"。因涉及今当说相及否定其他相故说"如是"。因异分根依及同分依中无彼故说"男子"。因相执取之依及如是计度故说"摄取心而住"。为涉及如是所说相及为显示故说"如"。因自亲证及为令比丘亲证故说"此"。因摄属女相续及系属彼故说"女色"，如是依逐字观察为寻求理趣。由此寻求或于此寻求句问等为寻求，或即彼等寻求为寻求。因寻求理趣相为句问答前后摄受及别别决择味著等。此亦说：
"所问及所答，以及经随诵；
经之详寻察，说为寻求理趣。"
于无始轮回中女男互相喜乐色故"女色摄取男子心而住"为相应，此为相应理趣。因相应理趣相为显示文义相应不相应差别。此亦说：
"一切理趣中，彼等地与境；
相应不相应，说为相应理趣。"
相应即理成证成相应，此中相应思察为相应，省略后分如"色有为色"。或由与相应俱行为相应。
女色非如理观察为不护根门之足处，彼为不修善法之足处，彼为一切杂染分增长之足处。相反地女色如理观察为修念住之足处，彼为圆满修习觉支之足处，彼为圆满明解脱之足处，摄取善心为痴执着之足处，彼为行之足处，行为识之足处，如是转起一切有轮。相反地不摄取善心为生起圆满彼彼善法之足处，此为总略方法。别略则不摄取戒为无追悔之足处，无追悔为喜悦之足处等，应引导至无取般涅槃。此为足处理趣。因经中所来诸法之足处法及彼等之足处，由生起故足处理趣相为决择足处法。此亦说：
"胜者说诸法，彼法有足处；
如是至一切，此为足处理趣。"
足处即近因。此中足处思察为足处等，应如相应理趣中所说方法了知。


Ekarūpanti ca rūpāyatanaggahaṇena channampi bāhirānaṃ āyatanānaṃ gahaṇaṃ bāhirāyatanabhāvena ekalakkhaṇattā. Cittanti manāyatanaggahaṇena channampi ajjhattikānaṃ āyatanānaṃ gahaṇaṃ ajjhattikāyatanabhāvena ekalakkhaṇattā. Evaṃ khandhadhātādivasenapi ekalakkhaṇatā vattabbā. Ayaṃ lakkhaṇo hāro. Lakkhīyanti etena, ettha vā ekalakkhaṇadhammā avuttāpi ekaccavacanenāti lakkhaṇo. Sutte anāgatepi dhamme vuttappakāre āgate viya niddhāretvā yā saṃvaṇṇanā, so lakkhaṇo hāro. Vuttampi cetaṃ –

‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;

Vuttā bhavanti sabbe, so hāro lakkhaṇo nāmā’’ti. (netti. 4 niddesavāra);

Nidāne imissā desanāya rūpagarukānaṃ puggalānaṃ rūpasmiṃ anādīnavadassitā vuttā, ‘‘kathaṃ nu kho ime imaṃ desanaṃ sutvā rūpe ādīnavadassanamukhena sabbasmimpi khandhapañcake sabbaso chandarāgaṃ pahāya sakalavaṭṭadukkhato mucceyyuṃ, pare ca tattha patiṭṭhāpeyyu’’nti ayamettha bhagavato adhippāyo. Padanibbacanaṃ niruttaṃ, taṃ ‘‘eva’’ntiādinidānapadānaṃ ‘‘nāha’’ntiādipāḷipadānañca aṭṭhakathāyaṃ tassā līnatthavaṇṇanāya ca vuttanayānusārena sukarattā na vitthārayimha.

Padapadatthadesanādesanānikkhepasuttasandhivasena pañcavidhā sandhi. Tattha padassa padantarena sambandho padasandhi. Padatthassa padatthantarena sambandho padatthasandhi, yo ‘‘kiriyākārakasambandho’’ti vuccati. Nānānusandhikassa suttassa taṃtaṃanusandhīhi sambandho, ekānusandhikassa ca pubbāparasambandho desanāsandhi, yā aṭṭhakathāyaṃ ‘‘pucchānusandhi, ajjhāsayānusandhi, yathānusandhī’’ti tidhā vibhattā. Ajjhāsayo cettha attajjhāsayo parajjhāsayoti dvidhā veditabbo. Desanānikkhepasandhi catunnaṃ suttanikkhepānaṃ vasena veditabbā. Suttasandhi idha paṭhamanikkhepavaseneva veditabbā. ‘‘Kasmā panettha idameva cittapariyādānasuttaṃ paṭhamaṃ nikkhitta’’nti nāyamanuyogo katthaci na pavattati. Apica ime sattā anādimati saṃsāre paribbhamantā itthipurisā aññamaññesaṃ pañcakāmaguṇasaṅkhātarūpābhirāmā, tattha itthī purisassa rūpe sattā giddhā gadhitā laggā laggitā āsattā, sā cassā tattha āsatti dubbivecanīyā . Tathā puriso itthiyā rūpe, tattha ca dassanasaṃsaggo garutaro itaresañca mūlabhūto. Teneva hi bhagavā ‘‘kathaṃ nu kho mātugāme paṭipajjitabba’’nti (dī. ni. 2.203) puṭṭho ‘‘adassanamevā’’ti avoca. Tasmā bhagavā pañcasu kāmaguṇesu rūpe chandarāgahāpanatthaṃ idameva suttaṃ paṭhamaṃ desesi. Nibbānādhigamāya paṭipattiyā ādi resā paṭipattīti. Yaṃ pana ekissā desanāya desanantarena saṃsandanaṃ, ayampi desanāsandhi. Sā idha evaṃ veditabbā. ‘‘Nāhaṃ, bhikkhave…pe… tiṭṭhatī’’ti ayaṃ desanā. ‘‘Ye kho, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā , tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjanti aneke pāpakā akusalā dhammā’’ti (saṃ. ni. 4.118) imāya desanāya saṃsandati. Tathā ‘‘rūpe maññati, rūpesu maññati, rūpato maññati, rūpaṃ ‘me’ti maññati. Rūpaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāyā’’ti (saṃ. ni. 

我来 译这段巴利文：
"一色"由取色处而取六外处,因外处性为一相。"心"由取意处而取六内处,因内处性为一相。如是依蕴界等亦应说一相性。此为相理趣。由此标示或于此以某说标示未说一相诸法为相。未来于经中诸法如已来相而决择之注释,此为相理趣。此亦说：
"说一法时中,诸法同一相;
说即说一切,此名为相理趣。"
于因缘中说此说对身重诸补特伽罗于色不见过患,"云何令彼等闻此说由见色过患门于一切五蕴中普遍断除欲贪而脱一切轮回苦,并令他住立其中",此中此为世尊意趣。词义释为语,彼"如是"等因缘句及"我不"等圣典句,依注释及其隐义释所说方法易作故我们不广说。
依句句义说说安立经相属为五种相属。其中句与他句结合为句相属。句义与他句义结合为句义相属,称为"作用作者结合"。具多随顺经与彼彼随顺结合,及具一随顺前后结合为说相属,于注释分为"问随顺、意乐随顺、如随顺"三种。此中意乐应知为自意乐他意乐二种。说安立相属应依四经安立而知。经相属此中唯依初安立而知。"何故此中此心摄取经初安立"此考察于任何处不转起。又此等众生于无始轮回中流转男女互相喜乐五欲功德所称色,其中女于男色执着贪染系着黏着执取,彼执取难以分离。如是男于女色,其中见触为重且为其他根本。故世尊被问"云何于女人应行"而说"即不见"。故世尊为令于五欲功德中色断欲贪故初说此经。此为得涅槃行道之初行道。一说与他说比较亦为说相属。此中应如是了知。"我不,诸比丘...住"此说与"诸比丘,凡眼所识色可意可爱可悦可乐与欲相应可染,若比丘欢喜赞叹执取而住,彼欢喜赞叹执取而住生起种种恶不善法"此说相应。如是"于色计度,于诸色计度,从色计度,计度'我的'色。诸比丘,不证知色不遍知不离贪不断不能尽苦"。

4.112) evamādīhi desanāhi saṃsandatīti ayaṃ catubyūho hāro. Viyūhīyanti vibhāgena piṇḍīyanti etena, ettha vāti byūho, nibbacanādīnaṃ catunnaṃ byūhoti catubyūho, catunnaṃ vā byūho etthāti catubyūho. Nibbacanādhippāyādīnaṃ catunnaṃ vibhāgalakkhaṇo hi catubyūho hāro. Vuttañhetaṃ –

‘‘Neruttamadhippāyo, byañjanamatha desanānidānañca;

Pubbāparānusandhī, eso hāro catubyūho’’ti. (netti. 4 niddesavāra);

‘‘Nāhaṃ, bhikkhave, aññaṃ…pe… itthirūpa’’nti etena ayonisomanasikāro dīpito. Yaṃ tattha cittaṃ pariyādiyati, tena yonisomanasikāro. Tattha ayonisomanasikaroto taṇhāvijjā parivaḍḍhanti, tāsu taṇhāgahaṇena nava taṇhāmūlakā dhammā āvaṭṭanti, avijjāgahaṇena avijjāmūlakaṃ sabbaṃ bhavacakkaṃ āvaṭṭati, yonisomanasikāraggahaṇena ca yonisomanasikāramūlakā dhammā āvaṭṭanti, catubbidhañca sampatticakkanti. Ayaṃ āvaṭṭo hāro. Āvaṭṭayanti etena, ettha vā sabhāgavisabhāgā ca dhammā, tesaṃ vā āvaṭṭananti āvaṭṭo. Desanāya gahitadhammānaṃ sabhāgāsabhāgadhammavasena āvaṭṭanalakkhaṇo hi āvaṭṭo hāro. Vuttampi cetaṃ –

‘‘Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;

Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro’’ti. (netti. 4 niddesavāra);

Rūpaṃ catubbidhaṃ kammasamuṭṭhānaṃ, cittasamuṭṭhānaṃ, utusamuṭṭhānaṃ, āhārasamuṭṭhānaṃ, tathā iṭṭhaṃ iṭṭhamajjhattaṃ aniṭṭhaṃ aniṭṭhamajjhattanti. Idha pana iṭṭhaṃ adhippetaṃ. Cittaṃ kusalacittamettha veditabbaṃ. Taṃ kāmāvacaraṃ, rūpāvacaraṃ, arūpāvacaraṃ, lokuttaranti catubbidhaṃ. Vedanādisampayuttadhammabhedato anekavidhanti ayaṃ vibhattihāro. Vibhajīyanti etena, ettha vā sādhāraṇāsādhāraṇānaṃ saṃkilesavodānadhammānaṃ bhūmiyoti vibhatti. Vibhajanaṃ vā etesaṃ bhūmiyoti vibhatti. Saṃkilesadhamme vodānadhamme ca sādhāraṇāsādhāraṇato padaṭṭhānato bhūmito vibhajanalakkhaṇo hi vibhattihāro. Vuttampi cetaṃ –

‘‘Dhammañca padaṭṭhānaṃ, bhūmiñca vibhajjate ayaṃ hāro;

Sādhāraṇe asādhāraṇe ca neyyo vibhattī’’ti. (netti. 4 niddesavāra);

Itthirūpaṃ purisassa cittaṃ pariyādāya tiṭṭhati ayoniso manasikaroto, yoniso manasikaroto na pariyādiyati susaṃvutindriyattā sīlesu samāhitassāti ayaṃ parivatto hāro. Paṭipakkhavasena parivattīyanti iminā, ettha vā sutte vuttadhammā, parivattanaṃ vā tesanti parivatto. Niddiṭṭhānaṃ dhammānaṃ paṭipakkhato parivattanalakkhaṇo hi parivatto hāro. Vuttañhetaṃ –

‘‘Kusalākusale dhamme, niddiṭṭhe bhāvite pahīne ca;

Parivattati paṭipakkhe, hāro parivattano nāmā’’ti. (netti. 4 niddesavāra);

Bhikkhave, samaṇā pabbajitāti pariyāyavacanaṃ. Aññaṃ paraṃ kiñcīti pariyāyavacanaṃ. Rūpaṃ vaṇṇaṃ cakkhuviññeyyanti pariyāyavacanaṃ. Samanupassāmi olokessāmi jānāmīti pariyāyavacanaṃ. Evaṃ itthaṃ imaṃ pakāranti pariyāyavacanaṃ. Purisassa puggalassāti pariyāyavacanaṃ. Cittaṃ viññāṇaṃ manoti pariyāyavacanaṃ. Pariyādāya gahetvā khepetvāti pariyāyavacanaṃ. Tiṭṭhati dharati ṭhātīti pariyāyavacanaṃ. Yathā yena pakārena yenākārenāti pariyāyavacanaṃ. Itthī nārī mātugāmoti pariyāyavacananti ayaṃ vevacano hāro. Vividhaṃ vacanaṃ ekassevatthassa vācakametthāti vivacanaṃ, vivacanameva vevacanaṃ.

我来翻译这段巴利文：
4.112等诸说相应,此为四分理趣。由此差别集合或于此为分,四种分即四分,或此中有四分为四分。因四分相为分别语义意趣等四种。此亦说：
"语义及意趣,文句及说缘;
前后随顺起,此为四分理趣。"
"我不,诸比丘,其他...女色"由此显示非如理作意。彼中心被摄取,由此为如理作意。其中非如理作意者增长渴爱无明,于彼等渴爱摄取转起九种渴爱为根法,无明摄取转起一切无明为根有轮,由如理作意摄取转起如理作意为根诸法,及四种圆满轮。此为转起理趣。由此转起或于此同分异分诸法,或彼等转起为转起。因说所取诸法依同分非同分法转起相为转起理趣。此亦说：
"于一足处中,寻求余足处;
转起于对治,名为转起理趣。"
色有四种:业等起、心等起、时节等起、食等起,如是可意、可意舍、不可意、不可意舍。此中意指可意。心此中应知为善心。彼为欲界、色界、无色界、出世间四种。由受等相应法差别为多种,此为分别理趣。由此分别或于此杂染清净诸法之地为分别。或彼等地之分别为分别。因分别杂染法清净法依同分非同分足处地相为分别理趣。此亦说：
"此理趣分别,诸法及足处;
与地同非同,应知为分别。"
女色摄取男子心而住是对非如理作意者,对如理作意者不摄取因善护诸根于诸戒中等持,此为转变理趣。由此依对治转变或于此经所说诸法,或彼等转变为转变。因所说诸法从对治转变相为转变理趣。此亦说：
"善不善诸法,所说修及断;
转变于对治,名为转变理趣。"
诸比丘、沙门、出家为异名语。其他、他、某为异名语。色、色相、眼所识为异名语。见、观察、了知为异名语。如是、如此、此相为异名语。男子、补特伽罗为异名语。心、识、意为异名语。摄取、执取、尽为异名语。住、持、立为异名语。如、以何相、以何行相为异名语。女、妇女、女人为异名语,此为异名理趣。此中种种语言表达一义为异语,异语即异名。

 Vividhaṃ vuccati etena atthoti vā vivacanaṃ, vivacanameva vevacanaṃ. Ekasmiṃ atthe anekapariyāyasaddappayojanalakkhaṇo hi vevacano hāro. Vuttañhetaṃ –

‘‘Vevacanāni bahūni tu, sutte vuttāni ekadhammassa;

Yo jānāti suttavidū, vevacano nāma so hāro’’ti. (netti. 4 niddesavāra);

Rūpaṃ kāḷasāmādivasena anekadhā paññattaṃ. Puriso khattiyādivasena anekadhā paññatto. Cittaṃ parittamahaggatādivasena anekadhā paññattaṃ. ‘‘Pariyādāyā’’ti ettha pariyādānaṃ pariyādāyakānaṃ pāpadhammānaṃ vasena vītikkamapariyuṭṭhānādinā ca anekadhā paññattaṃ. Ayaṃ paññattihāro. Pakārehi, pabhedato vā ñāpīyanti iminā, ettha vā atthāti paññatti. Ekekassa dhammassa anekāhi paññattīhi paññāpetabbākāravibhāvanalakkhaṇo hi paññattihāro. Vuttañhetaṃ –

‘‘Ekaṃ bhagavā dhammaṃ, paññattīhi vividhāhi deseti;

So ākāro ñeyyo, paññattī nāma so hāro’’ti. (netti. 4 niddesavāra);

Virodhipaccayasamavāye visadisuppattiruppanavaṇṇavikārāpattiyā taṃsamaṅgino hadayaṅgatabhāvappakāsanaṃ rūpaṭṭhoti aniccatāmukhena otaraṇaṃ, aniccassa pana dukkhattā dukkhatāmukhena, dukkhassa ca anattakattā suññatāmukhena otaraṇaṃ. Cittaṃ manoviññāṇadhātu, tassā pariyādāyikā taṇhā tadekaṭṭhā ca pāpadhammā dhammadhātūti dhātumukhena otaraṇaṃ. Evaṃ khandhāyatanādimukhehipi otaraṇaṃ vattabbanti ayaṃ otaraṇo hāro. Otārīyanti anuppavesīyanti etena, ettha vā suttāgatā dhammā paṭiccasamuppādādīsūti otaraṇo. Paṭiccasamuppādādimukhena suttatthassa otaraṇalakkhaṇo hi otaraṇo hāro. Vuttañhetaṃ –

‘‘Yo ca paṭiccuppādo, indriyakhandhā ca dhātuāyatanā;

Etehi otarati yo, otaraṇo nāma so hāro’’ti. (netti. 4 niddesavāra);

Nāhaṃ, bhikkhave…pe… samanupassāmīti ārambho. Evaṃ purisassa cittaṃ pariyādāya tiṭṭhatīti padasuddhi, na pana ārambhasuddhi. Yathayidantiādi padasuddhi ceva ārambhasuddhi cāti ayaṃ sodhano hāro. Sodhīyanti samādhīyanti etena, ettha vā sutte padapadatthapañhārambhāti sodhano. Sutte padapadatthapañhārambhānaṃ sodhanalakkhaṇo hi sodhano hāro. Vuttañhetaṃ –

‘‘Vissajjitamhi pañhe, gāthāyaṃ pucchitāyamārabbha;

Suddhāsuddhaparikkhā, hāro so sodhano nāmā’’ti. (netti. 4 niddesavāra);

Aññanti sāmaññato adhiṭṭhānaṃ kassaci visesassa anāmaṭṭhattā. Ekarūpampīti taṃ avikappetvā visesavacanaṃ. Yathayidanti sāmaññato adhiṭṭhānaṃ aniyamavacanabhāvato. Itthirūpanti taṃ avikappetvā visesavacananti ayaṃ adhiṭṭhāno hāro. Adhiṭṭhīyanti anuppavattīyanti etena, ettha vā sāmaññavisesabhūtā dhammā vinā vikappenāti adhiṭṭhāno. Suttāgatānaṃ dhammānaṃ avikappanavaseneva sāmaññavisesaniddhāraṇalakkhaṇo hi adhiṭṭhāno hāro. Vuttampi cetaṃ –

‘‘Ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā;

Tena vikappayitabbā, eso hāro adhiṭṭhāno’’ti. (netti. 4 niddesavāra);

Rūpassa kammāvijjādayo kammacittādayo ca hetu. Samanupassanāya āvajjanādayo. Kusalassa cittassa yoniso manasikārādayo. Pariyādāyāti ettha pariyādānassa ayonisomanasikārādayoti ayaṃ parikkhāro hāro. Parikaroti abhisaṅkharoti phalanti parikkhāro, hetu paccayo ca. Parikkhāraṃ ācikkhatīti parikkhāro, hāro. Parikkhāravisayattā, parikkhārasahacaraṇato vā parikkhāro.

我来翻译这段巴利文：
由此种种说义为异语,异语即异名。因异名理趣相为于一义运用多种异名词。此亦说：
"于经中所说,一法多异名;
知经者能知,名为异名理趣。"
色依黑褐等方式多种施设。男子依剎帝利等方式多种施设。心依有限广大等方式多种施设。"摄取"中摄取依摄取恶法方式及由违犯缠缚等多种施设。此为施设理趣。由此以诸相差别令知或于此诸义为施设。因施设理趣相为显示一一法应以多种施设施设相。此亦说：
"世尊说一法,以种种施设;
此相应当知,名为施设理趣。"
由相违缘和合生异相及得色变异,显示具彼者心所趣向为色住,依无常门入,因无常是苦故依苦门入,因苦无我故依空门入。心为意识界,能摄取之渴爱及与彼一处诸恶法为法界,故依界门入。如是亦应说依蕴处等门入,此为入理趣。由此令入或于此经来诸法于缘起等为入。因入理趣相为依缘起等门入经义。此亦说：
"缘起及诸根,诸蕴界与处;
由此而得入,名为入理趣。"
"我不,诸比丘...见"为初句。"如是摄取男子心而住"为句清净非初句清净。"如此"等为句清净及初句清净,此为清净理趣。由此净成或于此经句句义问初句为清净。因清净理趣相为净句句义问初句。此亦说：
"依所问偈颂,答问而开始;
观察净不净,名为清净理趣。"
"其他"因不触及某别相故为总相住立。"一色"不分别彼为别说。"如此"因不定说为总相住立。"女色"不分别彼为别说,此为住立理趣。由此令入或于此总别诸法不分别为住立。因住立理趣相为不分别而决择经来诸法总别。此亦说：
"诸法一性及,差别性所说;
不应分别彼,此名住立理趣。"
色之因为业无明等及业心等。见之因为转向等。善心之因为如理作意等。"摄取"中摄取之因为非如理作意等,此为资具理趣。资具造作果为资具,即因缘。说资具为资具理趣。因为资具境或与资具俱行为资具。

 Sutte āgatadhammānaṃ parikkhārasaṅkhātahetupaccaye niddhāretvā saṃvaṇṇanālakkhaṇo hi parikkhāro hāro. Vuttañhetaṃ –

‘‘Ye dhammā yaṃ dhammaṃ, janayantippaccayā paramparato;

Hetumavakaḍḍhayitvā, eso hāro parikkhāro’’ti. (netti. 4 niddesavāra);

Purisassa cittaṃ pariyādāya tiṭṭhatīti ettha pariyādāyikā visesato taṇhāvijjā veditabbā tāsaṃ vasena pariyādānasambhavato. Tāsu taṇhāya rūpamadhiṭṭhānaṃ, avijjāya arūpaṃ. Visesato taṇhāya samatho paṭipakkho, avijjāya vipassanā. Samathassa cetovimutti, phalavipassanāya paññāvimutti. Tathā hi tā rāgavirāgā avijjāvirāgāti visesetvā vuccantīti ayaṃ samāropano hāro. Samāropīyanti etena, ettha vā padaṭṭhānādimukhena dhammāti samāropano. Sutte āgatadhammānaṃ padaṭṭhānavevacanabhāvanāpahānasamāropanavicāraṇalakkhaṇo hi samāropano hāro. Vuttañhetaṃ –

‘‘Ye dhammā yaṃ mūlā, ye cekatthā pakāsitā muninā;

Te samāropayitabbā, esa samāropano hāro’’ti. (netti. 4 niddesavāra);

Ettāvatā ca –

‘‘Desanā vicayo yutti, padaṭṭhāno ca lakkhaṇo;

Catubyūho ca āvaṭṭo, vibhatti parivattano.

Vevacano ca paññatti, otaraṇo ca sodhano;

Adhiṭṭhāno parikkhāro, samāropano soḷaso’’ti. (netti. 1 uddesavāra) –

Evaṃ vuttā soḷasa hārā dassitāti veditabbā. Harīyanti etehi, ettha vā suttageyyādivisayā aññāṇasaṃsayavipallāsāti hārā. Haranti vā sayaṃ tāni, haraṇamattameva vāti hārā phalūpacārena. Atha vā harīyanti voharīyanti dhammasaṃvaṇṇakadhammappaṭiggāhakehi dhammassa dānaggahaṇavasenāti hārā. Atha vā hārā viyāti hārā. Yathā hi anekaratanāvalisamūho hārasaṅkhāto attano avayavabhūtaratanasamphassehi samupajaniyamānahilādasukho hutvā tadupabhogijanasarīrasantāpaṃ nidāghapariḷāhūpajanitaṃ vūpasameti, evameva tepi nānāvidhaparamattharatanappabandhā saṃvaṇṇanāvisesā attano avayavabhūtaparamattharatanādhigamena samuppādiyamānanibbutisukhā dhammappaṭiggāhakajanahadayaparitāpaṃ kāmarāgādikilesahetukaṃ vūpasamentīti. Atha vā hārayanti aññāṇādinīhāraṃ apagamaṃ karonti ācikkhantīti vā hārā. Atha vā sotujanacittassa haraṇato ramaṇato ca hārā niruttinayena yathā ‘‘bhavesu vantagamano bhagavā’’ti (visuddhi. 1.144; pārā. aṭṭha. 

我来翻译这段巴利文：
因资具理趣相为显示经来诸法之资具即因缘决择。此亦说：
"诸法与彼法,展转为诸缘;
引出彼等因,此为资具理趣。"
"摄取男子心而住"中应知特别是渴爱无明为摄取,因依彼等生起摄取。其中渴爱以色为住立,无明以无色。特别是渴爱以止为对治,无明以观。止得心解脱,果观得慧解脱。如是彼等区分说为离贪离无明,此为等起理趣。由此等起或于此依足处等门诸法为等起。因等起理趣相为观察经来诸法足处异名修习断等起。此亦说：
"诸法为彼根,牟尼说一义;
彼等应等起,此名等起理趣。"
如是到此：
"说示及寻求,相应与足处;
相及四分别,转起分转变。
异名及施设,入于及清净;
住立与资具,等起成十六。"
如是应知已显示所说十六理趣。由此运或于此经歌等境无知疑惑颠倒为理趣。或自运彼等或仅运为理趣以果为名。或由说法者受法者依法之施与领受而运说为理趣。或如理趣。如项链称为由多宝珠串集合由自体宝珠触所生喜乐而息灭受用者身热恼所生炎热,如是彼等种种胜义宝相续注释差别由自体胜义宝证得所生寂灭乐而息灭受法者心热恼欲贪等烦恼所生。或运作无知等出离消除或说为理趣。或由运夺听众心意及令喜乐为理趣如语源法如"于诸有弃舍而行为薄伽梵"

1.verañjakaṇḍavaṇṇanā).

Ito paraṃ pana nandiyāvaṭṭādipañcavidhanayā veditabbā – tattha taṇhāvijjā samudayasaccaṃ, tāsaṃ adhiṭṭhānādibhūtā rūpadhammā dukkhasaccaṃ, tesaṃ appavatti nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasaccaṃ. Taṇhāgahaṇena cettha māyāsāṭheyyamānātimānamadappamādapāpicchatāpāpamittatāahirikaanottappādivasena akusalapakkho netabbo. Avijjāgahaṇena viparītamanasikārakodhūpanāhamakkhapaḷāsaissāmacchariya- sārambhadovacassatābhavadiṭṭhivibhavadiṭṭhiādivasena akusalapakkho netabbo. Vuttavipariyāyato kusalapakkho netabbo. Kathaṃ? Amāyāasāṭheyyādivasena aviparītamanasikārādivasena ca. Tathā samathapakkhiyānaṃ saddhindriyādīnaṃ , vipassanāpakkhiyānaṃ aniccasaññādīnañca vasena vodānapakkho netabboti ayaṃ nandiyāvaṭṭassa nayassa bhūmi. Yo hi taṇhāavijjāhi saṃkilesapakkhassa suttatthassa samathavipassanāhi vodānapakkhassa ca catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso, ayaṃ nandiyāvaṭṭanayo nāma. Vuttañhetaṃ –

‘‘Taṇhañca avijjampi ca, samathena vipassanāya yo neti;

Saccehi yojayitvā, ayaṃ nayo nandiyāvaṭṭo’’ti. (netti. 4 niddesavāra);

Nandiyāvaṭṭassa viya āvaṭṭo etassāti nandiyāvaṭṭo. Yathā hi nandiyāvaṭṭo anto ṭhitena padhānāvayavena bahiddhā āvaṭṭati, evamayampi nayoti attho. Atha vā nandiyā taṇhāya pamodassa vā āvaṭṭo etthāti nandiyāvaṭṭo.

Heṭṭhā vuttanayena gahitesu taṇhāvijjātappakkhiyadhammesu taṇhā lobho, avijjā moho, avijjāya sampayutto lohite sati pubbo viya taṇhāya sati sijjhamāno āghāto doso iti tīhi akusalamūlehi gahitehi, tappaṭipakkhato kusalacittaggahaṇena ca tīṇi kusalamūlāni gahitāni eva honti. Idhāpi lobho sabbāni vā sāsavakusalamūlāni samudayasaccaṃ, tannibbattā tesaṃ adhiṭṭhānagocarabhūtā upādānakkhandhā dukkhasaccantiādinā saccayojanā veditabbā. Phalaṃ panettha vimokkhattayavasena niddhāretabbaṃ, tīhi akusalamūlehi tividhaduccaritasaṃkilesamalavisamaakusalasaññāvitakkādivasena akusalapakkho netabbo, tathā tīhi kusalamūlehi tividhasucaritasamakusalasaññāvitakkasaddhammasamādhivimokkhamukhādivasena vodānapakkho netabboti ayaṃ tipukkhalassa nayassa bhūmi. Yo hi akusalamūlehi saṃkilesapakkhassa kusalamūlehi vodānapakkhassa suttatthassa ca catusaccayojanāmukhena nayanalakkhaṇo saṃvaṇṇanāviseso, ayaṃ tipukkhalanayo nāma. Tīhi avayavehi lobhādīhi saṃkilesapakkhe, alobhādīhi ca vodānapakkhe pukkhalo sobhanoti tipukkhalo. Vuttañhetaṃ –

‘‘Yo akusale samūlehi,

Neti kusale ca kusalamūlehi;

Bhūtaṃ tathaṃ avitathaṃ,

Tipukkhalaṃ taṃ nayaṃ āhū’’ti. (netti. 4 niddesavāra);

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 kusalacittaggahaṇena siddhehi sativīriyasamādhipaññindriyehi cattāri satipaṭṭhānāni siddhāniyeva honti.


我来翻译这段巴利文：
1.毗兰若品注释。
此后当知五种方法即转起等 - 其中渴爱无明为集谛,以彼等为住立等色法为苦谛,彼等不转起为灭谛,了知灭之道为道谛。此中由渴爱摄取应依虚诳、诡诈、慢、过慢、放逸、恶欲、恶友、无惭、无愧等引导不善分。由无明摄取应依颠倒作意、忿、恨、覆、恼、嫉、悭、躁、难劝、有见、无有见等引导不善分。由说相反引导善分。如何?依无虚诳无诡诈等及不颠倒作意等。如是应依止分信根等,观分无常想等引导清净分,此为转起方法之地。因注释差别相为依渴爱无明杂染分经义及依止观清净分以四谛相应门引导,此名转起方法。此亦说：
"由止观引导,渴爱及无明;
合以诸谛故,此名转起方法。"
如转起有此为转起。如转起以内住主要分而外转起,如是此方法为义。或此中有转起依渴爱即喜悦为转起。
于如前说所取渴爱无明彼分诸法中渴爱为贪,无明为痴,与无明相应如有血而有脓,有渴爱而有成就瞋为瞋,如是由取三不善根,由彼对治取善心亦即取三善根。此中亦应知以贪或一切有漏善根为集谛,由彼生及为彼住立所缘之取蕴为苦谛等谛相应。此中果应依三解脱决择,应依三不善根三恶行杂染垢毒不善想寻等引导不善分,如是应依三善根三善行善想寻正法定解脱门等引导清净分,此为三莲方法之地。因注释差别相为依不善根杂染分及依善根清净分经义以四谛相应门引导,此名三莲方法。以贪等三分杂染分及无贪等清净分庄严为三莲。此亦说:
"以不善诸根,
引导及善根;
真实如不虚,
说彼三莲法。"
于如说方法所取渴爱无明彼分诸法中,特别应知依渴爱见于不净谓"净",于苦谓"乐"为颠倒,依无明见于无常谓"常",于无我谓"我"为颠倒。由彼对治取善心成就之念勤定慧根即成就四念处。


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 (ma. ni. 1.26; a. ni. 4.14; 

我来翻译这段巴利文：
其中应由四根说明四种人。如何？贪行者有二种即钝根和利根,如是见行者。其中第一种于不净执取"净"之颠倒,以念力观察如实身体自性,以修习力断除彼颠倒而入正性决定。第二种于非乐执取"乐"之颠倒,如"不允许已生欲寻"等。

6.58) vuttena vīriyasaṃvarabhūtena vīriyabalena paṭipakkhaṃ vinodento bhāvanābalena taṃ vipallāsaṃ vidhametvā sammattaniyāmaṃ okkamati. Tatiyo anicce ‘‘nicca’’nti vipallāsaggāhī samathabalena samāhitacitto saṅkhārānaṃ khaṇikabhāvaṃ sallakkhento bhāvanābalena taṃ vipallāsaṃ samugghātetvā sammattaniyāmaṃ okkamati. Catuttho santatisamūhakiccārammaṇaghanavañcitatāya phassādidhammapuñjamatte anattani ‘‘attā’’ti micchābhinivesī catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃsento sāmaññaphalaṃ sacchikaroti. Subhasaññādīhi catūhipi vā vipallāsehi samudayasaccaṃ, tesamadhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccantiādinā saccayojanā veditabbā. Phalaṃ panettha cattāri sāmaññaphalāni, catūhi cettha vipallāsehi caturāsavoghayogaganthaagatitaṇhupādānasallaviññāṇaṭṭhitiapariññādivasena akusalapakkho netabbo, tathā catūhi satipaṭṭhānehi catubbidhajjhānavihārādhiṭṭhānasukhabhāgiyadhammaappamaññāsammappadhānaiddhipādādivasena vodānapakkho netabboti ayaṃ sīhavikkīḷitassa nayassa bhūmi. Yo hi subhasaññādīhi vipallāsehi sakalassa saṃkilesapakkhassa saddhindriyādīhi ca vodānapakkhassa catusaccayojanāvasena nayanalakkhaṇo saṃvaṇṇanāviseso, ayaṃ sīhavikkīḷito nāma. Vuttañhetaṃ –

‘‘Yo neti vipallāsehi,

Kilese indriyehi saddhamme;

Etaṃ nayaṃ nayavidū,

Sīhavikkīḷitaṃ āhū’’ti. (netti. 4 niddesavāra);

Asantāsanajavaparakkamādivisesayogena sīho bhagavā, tassa vikkīḷitaṃ desanā vacīkammabhūto vihāroti katvā vipallāsatappaṭipakkhaparidīpanato sīhassa vikkīḷitaṃ etthāti sīhavikkīḷito, nayo. Balavisesayogadīpanato vā sīhavikkīḷitasadisattā nayo sīhavikkīḷito. Balaviseso cettha saddhādibalaṃ, dasabalāni eva vā.

Imesaṃ pana tiṇṇaṃ atthanayānaṃ siddhiyā vohāranayadvayaṃ siddhameva hoti. Tathā hi atthanayattayadisābhāvena kusalādidhammānaṃ ālocanaṃ disālocanaṃ. Vuttañhetaṃ –

‘‘Veyyākaraṇesu hi ye,

Kusalākusalā tahiṃ tahiṃ vuttā;

Manasā olokayate,

Taṃ khu disālocanaṃ āhū’’ti. (netti. 4 niddesavāra);

Tathā ālocitānaṃ tesaṃ dhammānaṃ atthanayattayayojane samānayanato aṅkuso viya aṅkuso. Vuttañhetaṃ –

‘‘Oloketvā disalocanena, ukkhipiya yaṃ samāneti;

Sabbe kusalākusale, ayaṃ nayo aṅkuso nāmā’’ti. (netti. 4 niddesavāra);

Tasmā manasāva atthanayānaṃ disābhūtadhammānaṃ locanaṃ disālocanaṃ, tesaṃ samānayanaṃ aṅkusoti pañcapi nayāni yuttāni honti.

Ettāvatā ca –

‘‘Paṭhamo nandiyāvaṭṭo, dutiyo ca tipukkhalo;

Sīhavikkīḷito nāma, tatiyo nayalañjako.

Disālocanamāhaṃsu, catutthaṃ nayamuttamaṃ;

Pañcamo aṅkuso nāma, sabbe pañca nayā gatā’’ti. (netti. 1 uddesavāra) –

Evaṃ vuttapañcanayāpi ettha dassitāti veditabbā. Nayati saṃkilesaṃ vodānañca vibhāgato ñāpetīti nayo, lañjeti pakāseti suttatthanti lañjako, nayo ca so lañjako cāti nayalañjako. Idañca suttaṃ soḷasavidhe suttantapaṭṭhāne saṃkilesabhāgiyaṃ byatirekamukhena nibbedhāsekkhabhāgiyanti daṭṭhabbaṃ. Aṭṭhavīsatividhe pana suttantapaṭṭhāne lokiyalokuttaraṃ sattadhammādhiṭṭhānaṃ ñāṇaññeyyaṃ dassanabhāvanaṃ sakavacanaṃ vissajjanīyaṃ kusalākusalaṃ anuññātaṃ paṭikkhittañcāti veditabbaṃ.


我来翻译这段巴利文：
6.58)以所说精进防护成就精进力驱除对治,以修习力破除彼颠倒而入正性决定。第三种于无常执取"常"之颠倒,以止力心得定而观察诸行刹那性,以修习力断除彼颠倒而入正性决定。第四种因相续、聚集、作用、所缘蒙蔽于触等法聚中无我而邪执著"我",以四句空作意破坏彼邪执著而证沙门果。亦应知以净想等四颠倒为集谛,以彼等为住立所缘之五取蕴为苦谛等谛相应。此中果为四沙门果,此中应依四颠倒四漏暴轭缚不行道渴爱取箭识住无遍知等引导不善分,如是应依四念处四禅住立乐分无量正勤神足等引导清净分,此为狮子游戏方法之地。因注释差别相为依净想等颠倒一切杂染分及依信根等清净分以四谛相应引导,此名狮子游戏。此亦说：
"以诸颠倒引导,
烦恼诸根正法;
方法论者说此,
名为狮子游戏。"
世尊以无畏迅速精进等殊胜相应为狮子,彼游戏为说成为语业住处,故由显示颠倒及对治于此有狮子游戏为方法。或由显示力殊胜相应如狮子游戏故方法为狮子游戏。此中力殊胜为信等力或十力。
由此三义方法成就而二言说方法亦成就。如是由三义方法为方位而观察善不善法为方观察。此亦说：
"于诸解说中,
善不善诸处;
以意观察此,
说名方观察。"
如是已观察彼等诸法于三义方法相应中会合如钩为钩。此亦说：
"以方观察观,举起而会合;
一切善不善,此方法名钩。"
故以意观察义方法方位诸法为方观察,会合彼等为钩,如是五种方法皆相应。
如是到此：
"第一为转起,第二三莲花;
狮子游戏名为,第三方法相。
第四说最胜,方法为方观;
第五名为钩,一切五方法。"
如是应知此中已显示所说五种方法。引导由差别令知杂染清净为方法,标示显示经义为标示,方法亦为标示为方法标示。此经应见于十六种经安立中依反面为杂染分及通达无学分。于二十八种经安立中应知为世间出世间、七法住立、智所知、见修、自说、应答、善不善、许可及遮止。


Tattha soḷasavidhasuttantaṃ paṭṭhānaṃ nāma ‘‘saṃkilesabhāgiyaṃ suttaṃ, vāsanābhāgiyaṃ suttaṃ, nibbedhabhāgiyaṃ suttaṃ, asekkhabhāgiyaṃ suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ, saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca asekkhabhāgiyañca suttaṃ, vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ, vāsanābhāgiyañca asekkhabhāgiyañca suttaṃ, nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca asekkhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ, vāsanābhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ, neva saṃkilesabhāgiyaṃ na vāsanābhāgiyaṃ na nibbedhabhāgiyaṃ na asekkhabhāgiyaṃ sutta’’nti (netti. 89) evaṃ vuttasoḷasasāsanapaṭṭhānāni.

Tattha saṃkilissanti etenāti saṃkileso, saṃkilesabhāge saṃkilesakoṭṭhāse pavattaṃ saṃkilesabhāgiyaṃ. Vāsanā puññabhāvanā, vāsanābhāge pavattaṃ vāsanābhāgiyaṃ, vāsanaṃ bhajāpetīti vā vāsanābhāgiyaṃ. Nibbijjhanaṃ lobhakkhandhādīnaṃ padālanaṃ nibbedho, nibbedhabhāge pavattaṃ, nibbedhaṃ bhajāpetīti vā nibbedhabhāgiyaṃ. Pariniṭṭhitasikkhā dhammā asekkhā, asekkhabhāge pavattaṃ, asekkhe bhajāpetīti vā asekkhabhāgiyaṃ. Tesu yattha taṇhādisaṃkileso vibhatto, idaṃ saṃkilesabhāgiyaṃ. Yattha dānādipuññakiriyavatthu vibhattaṃ, idaṃ vāsanābhāgiyaṃ. Yattha sekkhā sīlakkhandhādayo vibhattā, idaṃ nibbedhabhāgiyaṃ. Yattha pana asekkhā sīlakkhandhādayo vibhattā, idaṃ asekkhabhāgiyaṃ. Itarāni tesaṃ vomissakanayavasena vuttāni. Sabbāsavasaṃvarapariyāyādīnaṃ vasena sabbabhāgiyaṃ veditabbaṃ. Tattha hi saṃkilesadhammā lokiyasucaritadhammā sekkhā dhammā asekkhā dhammā ca vibhattā. Sabbabhāgiyaṃ pana ‘‘passaṃ na passatī’’tiādikaṃ udakādianuvādavacanaṃ veditabbaṃ.


我来翻译这段巴利文：
其中十六种经安立即"杂染分经、习气分经、通达分经、无学分经、杂染分及习气分经、杂染分及通达分经、杂染分及无学分经、习气分及通达分经、习气分及无学分经、通达分及无学分经、杂染分及习气分及通达分经、杂染分及习气分及无学分经、杂染分及通达分及无学分经、习气分及通达分及无学分经、杂染分及习气分及通达分及无学分经、非杂染分非习气分非通达分非无学分经"如是所说十六种教法安立。
其中由此染污为杂染,转于杂染分杂染部分为杂染分。习气为福修习,转于习气分为习气分,或令随顺习气为习气分。通达为穿透贪蕴等为通达,转于通达分或令随顺通达为通达分。学习完成诸法为无学,转于无学分或令随顺无学为无学分。其中凡分别渴爱等杂染,此为杂染分。凡分别布施等福业事,此为习气分。凡分别有学戒蕴等,此为通达分。凡分别无学戒蕴等,此为无学分。其余依彼等杂合方式所说。依一切漏防护等应知一切分。因其中分别杂染法、世间善行法、有学法及无学法。而一切分应知如"见而不见"等水等譬喻之说。


Aṭṭhavīsatividhaṃ suttantapaṭṭhānaṃ pana ‘‘lokiyaṃ, lokuttaraṃ, lokiyañca lokuttarañca, sattādhiṭṭhānaṃ, dhammādhiṭṭhānaṃ, sattādhiṭṭhānañca dhammādhiṭṭhānañca, ñāṇaṃ, ñeyyaṃ, ñāṇañca ñeyyañca, dassanaṃ, bhāvanā, dassanañca bhāvanā ca, sakavacanaṃ, paravacanaṃ, sakavacanañca paravacanañca, vissajjanīyaṃ, avissajjanīyaṃ, vissajjanīyañca avissajjanīyañca, kammaṃ, vipāko, kammañca vipāko ca kusalaṃ, akusalaṃ, kusalañca akusalañca anuññātaṃ, paṭikkhittaṃ, anuññātañca paṭikkhittañca, thavo’’ti (netti. 112) evamāgatāni aṭṭhavīsati sāsanapaṭṭhānāni. Tattha lokiyanti loke niyutto, loke vā vidito lokiyo. Idha pana lokiyo attho yasmiṃ sutte vutto, taṃ suttaṃ lokiyaṃ. Tathā lokuttaraṃ. Yasmiṃ pana sutte padesena lokiyaṃ, padesena lokuttaraṃ vuttaṃ, taṃ lokiyañca lokuttarañca. Sattaadhippāyasattapaññattimukhena desitaṃ sattādhiṭṭhānaṃ. Dhammavasena desitaṃ dhammādhiṭṭhānaṃ. Ubhayavasena desitaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca. Iminā nayena sabbapadesu attho veditabbo. Buddhādīnaṃ pana guṇābhitthavanavasena pavattaṃ suttaṃ thavo nāma –

‘‘Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;

Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā’’ti. (dha. pa. 273; netti. 170; peṭako. 30) ādikaṃ viya –

Nettinayavaṇṇanā niṭṭhitā.



我来翻译这段巴利文：
二十八种经安立即"世间、出世间、世间及出世间、有情住立、法住立、有情住立及法住立、智、所知、智及所知、见、修、见及修、自说、他说、自说及他说、应答、不应答、应答及不应答、业、果报、业及果报、善、不善、善及不善、许可、禁止、许可及禁止、赞叹"如是所来二十八种教法安立。其中系属于世间或于世间所知为世间。此中凡经中说世间义,彼经为世间。如是出世间。凡经中部分说世间,部分说出世间,彼为世间及出世间。依有情意趣有情施设门而说为有情住立。依法而说为法住立。依二者而说为有情住立及法住立。依此方式应知一切句义。依赞叹佛等功德而转起之经名为赞叹 -
"八支道最胜,四句为诸谛;
离欲胜诸法,具眼胜二足。"等 -
导论方法注释终。

2.Saddagarukādīnanti ādisaddena gandharasaphoṭṭhabbagaruke saṅgaṇhāti. Āsayavasenāti ajjhāsayavasena. Utusamuṭṭhānopi itthisantānagato saddo labbhati, so idha nādhippetoti ‘‘cittasamuṭṭhāno’’ti vuttaṃ. Kathitasaddo ālāpādisaddo. Gītasaddo sarena gāyanasaddo. Itthiyā hasanasaddopettha saṅgahetabbo tassapi purisena assādetabbato. Tenāha – ‘‘apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭā vā tiropākārā vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā, so tadassādetī’’tiādi. Nivatthanivāsanassāti khalitthaddhassa nivāsanassa. Alaṅkārassāti nūpurādikassa alaṅkārassa. Itthisaddotveva veditabboti itthipaṭibaddhabhāvato vuttaṃ. Tenāha – ‘‘sabbopī’’tiādi. Avidūraṭṭhāneti tassa hatthikulassa vasanaṭṭhānato avidūraṭṭhāne. Kāyūpapannoti sampannakāyo thirakathinamahākāyo. Mahāhatthīti mahānubhāvo hatthī. Jeṭṭhakaṃ katvāti yūthapatiṃ katvā.

Kathinatikkhabhāvena siṅgasadisattā aḷasaṅkhātāni siṅgāni etassa atthīti siṅgī, suvaṇṇavaṇṇatāya mahābalatāya ca sīhahatthiādimigasadisattā migo viyāti migo. Tattha tattha kiccaṃ netubhāvena cakkhuyeva nettaṃ, taṃ uggataṭṭhena āyataṃ etassāti āyatacakkhunetto. Aṭṭhi eva taco etassāti aṭṭhittaco. Tenābhibhūtoti tena migena abhibhūto ajjhotthaṭo niccalaggahito hutvā. Karuṇaṃ rudāmīti kāruññapatto hutvā rodāmi viravāmi. Paccatthikabhayato mutti nāma yathā tathā sahāyavato hoti, na ekākinoti āha – ‘‘mā heva maṃ pāṇasamaṃ jaheyyā’’ti. Tattha mā heva manti maṃ evarūpaṃ byasanaṃ pattaṃ attano pāṇasamaṃ piyasāmikaṃ tvaṃ māheva jahi.

Kuñce girikūṭe ramati abhiramati, tattha vā vicarati, koñjanādaṃ nadanto vā vicarati, ku vā pathavī, tadabhighātena jīratīti kuñjaro. Saṭṭhihāyananti jātiyā saṭṭhivassakālasmiṃ kuñjarā thāmena parihāyanti, taṃ sandhāya evamāha. Pathabyā cāturantāyāti catūsu disāsu samuddaṃ patvā ṭhitāya cāturantāya pathaviyā. Suppiyoti suṭṭhu piyo. Tesaṃ tvaṃ vārijo seṭṭhoti ye samudde vā gaṅgāya vā yamunāya vā nammadānadiyā vā kuḷīrā, tesaṃ sabbesaṃ vaṇṇasampattiyā mahantattena ca vārimhi jātattā vārijo tvameva seṭṭho pasatthataro. Muñca rodantiyā patinti sabbesaṃ seṭṭhattā tameva yācāmi, rodamānāya mayhaṃ sāmikaṃ muñca. Athāti gahaṇassa sithilakaraṇasamanantarameva. Etassāti paṭisattumaddanassa.

Pabbatagahanaṃ nissāyāti tisso pabbatarājiyo atikkamitvā catutthāya pabbatarājiyaṃ pabbatagahanaṃ upanissāya. Evaṃ vadatīti ‘‘udetayaṃ cakkhumā’’tiādinā (jā. 1.

我来翻译这段巴利文：
2.声贵重等,以等字包括香味触贪重。依意向者,依意乐。虽有由时节所生属于女人相续之声得获,此中不意指彼故说"由心所生"。所说声为说话等声。歌声为以音歌唱声。女人笑声亦应此中包括,因彼亦被男人所乐。故说:"又若闻女人声于墙外或于城墙外或笑或说或歌,彼乐此"等。穿着衣者,松紧衣。装饰者,足饰等装饰。应知只是女声者,因系属女人故说。故说:"一切"等。不远处者,于彼象群住处不远之处。具足身者,具足身体坚实大身。大象者,大威力象。作上首者,作为群主。
因坚利性如角,有所谓角者为有角者,因金色性及大力性如狮子象等兽故如兽而为兽。于彼彼处由作业之变化性眼即为眼,彼由高举性有广长眼故为广长眼眼者。唯骨为皮者为骨皮者。被彼制者,为彼兽所制被压不动被捕。悲痛哭者,成为悲愍而哭号。仇敌怖畏解脱如何唯有同伴而非独者故说:"莫令舍我如生命"。其中莫令舍我者,你莫令舍如此遭遇灾祸如自己生命般亲爱主人的我。
于山峰乐

2.17) imaṃ buddhamantaṃ mantento vadati.

Tattha udetīti pācīnalokadhātuto uggacchati. Cakkhumāti sakalacakkavāḷavāsīnaṃ andhakāraṃ vidhamitvā cakkhuppaṭilābhakaraṇena yantena tesaṃ dinnaṃ cakkhu, tena cakkhunā cakkhumā. Ekarājāti sakalacakkavāḷe ālokakarānaṃ antare seṭṭhaṭṭhena rañjanaṭṭhena ca ekarājā. Harissavaṇṇoti harisamānavaṇṇo, suvaṇṇavaṇṇoti attho. Pathaviṃ pabhāsetīti pathavippabhāso. Taṃ taṃ namassāmīti tasmā taṃ evarūpaṃ bhavantaṃ namassāmi vandāmi. Tayājja guttā viharemha divasanti tayā ajja rakkhitā hutvā imaṃ divasaṃ catuiriyāpathavihārena sukhaṃ vihareyyāma.

Evaṃ bodhisatto imāya gāthāya sūriyaṃ namassitvā dutiyagāthāya atīte parinibbute buddhe ceva buddhaguṇe ca namassati ‘‘ye brāhmaṇā’’tiādinā. Tattha ye brāhmaṇāti ye bāhitapāpā parisuddhā brāhmaṇā. Vedagūti vedānaṃ pāraṃ gatā, vedehi pāraṃ gatāti vā vedagū. Idha pana sabbe saṅkhatadhamme vidite pākaṭe katvā katāti vedagū. Tenevāha – ‘‘sabbadhamme’’ti. Sabbe khandhāyatanadhātudhamme salakkhaṇasāmaññalakkhaṇavasena attano ñāṇassa vidite pākaṭe katvā tiṇṇaṃ mārānaṃ matthakaṃ madditvā sammāsambodhiṃ pattā, saṃsāraṃ vā atikkantāti attho. Te me namoti te mama imaṃ namakkāraṃ paṭicchantu. Te ca maṃ pālayantūti evaṃ mayā namassitā ca te bhagavanto maṃ pālayantu rakkhantu. Namattu buddhānaṃ…pe… vimuttiyāti ayaṃ mama namakkāro atītānaṃ parinibbutānaṃ buddhānaṃ atthu, tesaṃyeva catūsu phalesu ñāṇasaṅkhātāya bodhiyā atthu, tathā tesaññeva arahattaphalavimuttiyā vimuttānaṃ atthu, yā ca nesaṃ tadaṅgavikkhambhanasamucchedappaṭippassaddhinissaraṇasaṅkhātā pañcavidhā vimutti, tāya vimuttiyāpi ayaṃ mayhaṃ namakkāro atthūti attho. Imaṃ so parittaṃ katvā, moro carati esanāti idaṃ pana padadvayaṃ satthā abhisambuddho hutvā āha. Tassattho – bhikkhave, so moro imaṃ parittaṃ imaṃ rakkhaṃ katvā attano gocarabhūmiyaṃ pupphaphalādīnaṃ atthāya nānappakārāya esanāya caratīti.

Evaṃ divasaṃ caritvā sāyaṃ pabbatamatthake nisīditvā atthaṃ gacchantaṃ sūriyaṃ olokento buddhaguṇe āvajjetvā nivāsaṭṭhāne rakkhāvaraṇatthāya puna brahmamantaṃ vadanto ‘‘apetaya’’ntiādimāha. Tenevāha – ‘‘divasaṃ gocaraṃ gahetvā’’tiādi. Tattha apetīti apayāti atthaṃ gacchati. Imaṃ so parittaṃ katvā moro vāsamakappayīti idampi abhisambuddho hutvā āha. Tassattho – bhikkhave, so moro imaṃ parittaṃ imaṃ rakkhaṃ katvā attano nivāsaṭṭhāne vāsaṃ saṃkappayitthāti. Parittakammato puretaramevāti parittakammakaraṇato puretarameva. Morakukkuṭikāyāti kukkuṭikāsadisāya moracchāpikāya.



我来翻译这段巴利文：
2.17. 诵此佛咒而说。
其中升起者,从东方世界升起。具眼者,驱散整个轮围界众生之暗,由作令得眼之器而与彼等眼,以彼眼为具眼者。唯一王者,于整个轮围界光明作者中以最胜义及染著义为唯一王。金色者,如金之色,即金色之义。照耀大地者为地照。故我礼彼者,因此我礼拜如是具德者。愿我们今日受你护而住于日者,成为受你今日守护而以四威仪住处安乐而住。
如是菩萨以此偈礼拜太阳已,以第二偈礼拜过去般涅槃诸佛及佛功德说"彼等婆罗门"等。其中彼等婆罗门者,彼等除恶清净婆罗门。通达明者,达吠陀彼岸,或以吠陀达彼岸为通达明者。此中则作一切有为法显明已知为通达明者。故说"一切法"。以自相共相方式作一切蕴处界法为自智所知显明已,践踏三魔顶而证正等觉,或超越轮回之义。彼等受我礼者,彼等接受我此礼敬。愿彼等护我者,如是为我所礼敬彼等世尊愿护我守护我。礼敬诸佛...乃至...解脱者,此我礼敬愿属于过去般涅槃诸佛,愿属于彼等四果智所称之觉,如是愿属于彼等阿罗汉果解脱之解脱者,彼等之彼分、镇伏、断除、寂灭、出离所称五种解脱,此我礼敬愿属于彼解脱之义。彼作此护,孔雀行寻求者,此二句为大师成正觉已说。彼义为:诸比丘,彼孔雀作此护此守护已,于自己行境为花果等而以种种寻求而行。
如是行日已,傍晚坐于山顶观看落下太阳思惟佛功德,为住处守护防护而又说梵咒说"落下"等。故说:"取日中食物"等。其中落下者,落下沉没。彼作此护,孔雀作住处者,此亦成正觉已说。彼义为:诸比丘,彼孔雀作此护此守护已,于自己住处作住。护作之前者,于护作之前。雌孔雀者,如雌鸡之雌孔雀。

3. Tatiye rūpāyatanassa viya gandhāyatanassapi samuṭṭhāpakapaccayavasena viseso natthīti āha – ‘‘catusamuṭṭhānika’’nti. Itthiyā sarīragandhassa kāyāruḷhaanulepanādigandhassa ca tappaṭibaddhabhāvato avisesena gahaṇappasaṅge idhādhippetagandhaṃ niddhārento ‘‘svāya’’ntiādimāha. Tattha itthiyāti pākatikāya itthiyā. Duggandhoti pākatikāya itthiyā sarīragandhabhāvato duggandho hoti. Idhādhippetoti iṭṭhabhāvato assādetabbattā vuttaṃ. Kathaṃ pana itthiyā sarīragandhassa duggandhabhāvoti āha – ‘‘ekaccā hī’’tiādi. Tattha assassa viya gandho assā atthīti assagandhinī. Meṇḍakassa viya gandho assā atthīti meṇḍakagandhinī. Sedassa viya gandho assā atthīti sedagandhinī. Soṇitassa viya gandho assā atthīti soṇitagandhinī. Rajjatevāti anādimati saṃsāre avijjādikilesavāsanāya parikaḍḍhitahadayattā phoṭṭhabbassādagadhitacittatāya ca andhabālo evarūpāyapi duggandhasarīrāya itthiyā rajjatiyeva. Pākatikāya itthiyā sarīragandhassa duggandhabhāvaṃ dassetvā idāni visiṭṭhāya ekaccāya itthiyā tadabhāvaṃ dassetuṃ – ‘‘cakkavattinopanā’’tiādimāha. Yadi evaṃ īdisāya itthiyā sarīragandhopi idha kasmā nādhippetoti āha – ‘‘ayaṃ na sabbāsaṃ hotī’’tiādi. Tiracchānagatāya itthiyā ekaccāya ca manussitthiyā sarīragandhassa ativiya assādetabbabhāvadassanato puna tampi avisesena anujānanto ‘‘itthikāye gandho vā hotū’’tiādimāha. Itthigandhotveva veditabboti tappaṭibaddhabhāvato vuttaṃ.

4. Catutthādīsu kiṃ tenāti jivhāviññeyyarase idhādhippete kiṃ tena avayavarasādinā vuttena payojanaṃ. Oṭṭhamaṃsaṃ sammakkhetīti oṭṭhamaṃsasammakkhano, kheḷādīni. Ādisaddena oṭṭhamaṃsamakkhano tambulamukhavāsādiraso gayhati. Sabbo so itthirasoti itthiyāvassa gahetabbattā.

5.Itthiphoṭṭhabboti etthāpi eseva nayo. Yadi panettha itthigatāni rūpārammaṇādīni avisesato purisassa cittaṃ pariyādāya tiṭṭhanti, atha kasmā bhagavatā tāni visuṃ visuṃ gahetvā desitānīti āha – ‘‘iti satthā’’tiādi. Yathā hītiādinā tamevatthaṃ samattheti. Gametīti vikkhepaṃ gameti, ayameva vā pāṭho. Gametīti ca saṅgameti. Na tathā sesā saddādayo, na tathā rūpādīni ārammaṇānīti etena sattesu rūpādigarukatā asaṃkiṇṇā viya dassitā, na kho panetaṃ evaṃ daṭṭhabbaṃ anekavidhattā sattānaṃ ajjhāsayassāti dassetuṃ – ‘‘ekaccassa cā’’tiādi vuttaṃ. Pañcagarukavasenāti pañcārammaṇagarukavasena. Ekaccassa hi purisassa yathāvuttesu pañcasupi ārammaṇesu garukatā hoti, ekaccassa tattha katipayesu, ekasmiṃ eva vā, te sabbepi pañcagarukātveva veditabbā yathā ‘‘sattisayo aṭṭhavimokkhā’’ti. Na pañcagarukajātakavasena ekekārammaṇe garukasseva nādhippetattā. Ekekārammaṇagarukānañhi pañcannaṃ puggalānaṃ tattha āgatattā taṃ jātakaṃ ‘‘pañcagarukajātaka’’nti vuttaṃ. Yadi evaṃ tena idha payojanaṃ natthīti āha – ‘‘sakkhibhāvatthāyā’’ti. Āharitvā kathetabbanti rūpādigarukatāya ete anayabyasanaṃ pattāti dassetuṃ kathetabbaṃ.

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3. 正如色处一样，香处也没有在生起因缘方面的差别，所以说"四等起"。由于女人身体的香气和涂抹在身上的香料等的香气都与之相关，为避免笼统接受之过失，为了确定此处所指的香气，所以说"此香"等。其中"女人的"是指普通的女人。"臭气"是指普通女人的身体香气本质上是臭气。"此处所指的"是说由于可意性而应当享受。那么，为什么说女人身体的香气是臭气呢？为此说"因为有些"等。其中"有马香"是指她有如马一样的气味。"有羊香"是指她有如羊一样的气味。"有汗香"是指她有如汗一样的气味。"有血香"是指她有如血一样的气味。"仍然贪恋"是指由于无始轮回中无明等烦恼习气牵引内心，以及对触受味着迷的心态，愚痴者即便对这样具有臭气身体的女人也会产生贪恋。在说明了普通女人身体香气的臭气性质之后，现在为了说明某些特殊女人并非如此，所以说"然而转轮王"等。如果是这样，为什么这样的女人身体香气在此处不被考虑呢？为此说"这并非所有女人都有"等。由于显示某些畜生道的雌性和某些人间女子的身体香气极其令人享受，所以再次不加区别地接受说"或者是女性身体的香气"等。应当理解为"女人香"是因为与之相关而这样说的。
4. 在第四等处，"有什么用"是指在此处所指的舌识可知的味中，说那些肢体味等有什么作用。"涂抹嘴唇肉"是指涂抹嘴唇肉的，即唾液等。"等"字包括了涂抹嘴唇肉的槟榔口香等味。"一切那些是女人味"是因为应当从女人方面去理解。
5. "女人触"在这里也是同样的道理。如果在这里，女人的色等所缘普遍地占据男人的心，那么为什么世尊要分别地取它们来教导呢？为此说"如是世尊"等。以"譬如"等来证明这个道理。"引导"是指引导到散乱，或者这才是正确的读法。"引导"也就是会合。其他的声等不是这样，色等所缘不是这样，这表明众生对色等的执著似乎是不混杂的，但不应这样理解，因为众生的意乐是多种多样的，为了显示这一点，所以说"对某些人"等。"依五种执著"是指依五种所缘的执著。因为某些男子对上述五种所缘都有执著，某些对其中几种，或者只对一种，这些都应当理解为"五执著"，就像"七胜处八解脱"一样。不是依五执著本生经，因为不是只针对对每一个所缘都有执著的人。因为在那里提到五个对每一所缘都有执著的人，所以那个本生经被称为"五执著本生"。如果是这样，这里就没有必要用它了，为此说"为了作证"。"应当引用来讲述"是指应当讲述这些人由于对色等的执著而遭遇不幸和灾祸。
6.

8.Tesanti suttānaṃ. Uppaṇḍetvā gaṇhituṃ na icchīti tassa thokaṃ virūpadhātukattā na icchi. Anatikkamantoti saṃsandento. Dve hatthaṃ pattānīti dve uppalāni hatthaṃ gatāni. Pahaṭṭhākāraṃ dassetvāti aparāhi itthīhi ekekaṃ laddhaṃ, mayā dve laddhānīti santuṭṭhākāraṃ dassetvā. Parodīti tassā pubbasāmikassa mukhagandhaṃ saritvā. Tassa hi mukhato uppalagandho vāyati. Hāretvāti tasmā ṭhānā apanetvā, ‘‘harāpetvā’’ti vā pāṭho, ayamevattho.

Sādhu sādhūti bhāsatoti dhammakathāya anumodanavasena ‘‘sādhu sādhū’’ti bhāsato. Uppalaṃva yathodaketi yathā uppalaṃ uppalagandho mukhato nibbattoti. Vaṭṭameva kathitanti yathārutavasena vuttaṃ. Yadipi evaṃ vuttaṃ, tathāpi yathārutamatthe avatvā vivaṭṭaṃ nīharitvā kathetabbaṃ vimuttirasattā bhagavato desanāya.

Rūpādivaggavaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Paṭhamavaggavaṇṇanāya anuttānatthadīpanā niṭṭhitā.

2. Nīvaraṇappahānavaggavaṇṇanā



我将为您翻译这段巴利文，保持完整性和准确性：
8. "他们的"是指这些经。"不愿意轻蔑地接受"是说由于他的性质略有不同而不愿意。"不超越"是指相符合。"到手两朵"是指得到两朵莲花。"显示欢喜的样子"是指显示满意的样子，因为其他女人各得一朵，而我得到两朵。"哭泣"是因为想起她以前丈夫的口香。因为从他的口中散发着莲花香。"拿走"是指从那个地方移除，或者读作"使之拿走"，意思是一样的。
"说善哉善哉"是指随喜说法而说"善哉善哉"。"如莲花于水中"是指就像莲花香从口中生起一样。"只说了世间"是指按字面意思而说。虽然这样说了，但是不应该说字面的意思，应该引出出世间的意思来讲说，因为世尊的教法具有解脱的意味。
色等品注释完毕。
如是《满足希求》增支部注释书
第一品注释中难解义释完毕。
2. 断除盖品注释

11.Dutiyassāti dutiyavaggassa. Ekadhammampīti ettha ‘‘ekasabhāvampī’’ti iminā sabhāvatthoyaṃ dhammasaddo ‘‘kusalā dhammā’’tiādīsu viyāti dassitaṃ hoti. Yadaggena ca sabhāvattho, tadaggena nissattattho siddho evāti ‘‘nissattaṭṭhena dhammo veditabbo’’ti vuttaṃ. Subhanimittanti dhammapariyāyena vuttaṃ. Tañhi atthato kāmacchando vā siyā. So hi attano gahaṇākārena subhanti, tenākārena pavattanakassa aññassa kāmacchandassa nimittattā ‘‘subhanimitta’’nti ca vuccati. Tassa ārammaṇaṃ vā subhanimittaṃ. Iṭṭhañhi iṭṭhākārena vā gayhamānaṃ rūpādiārammaṇaṃ ‘‘subhanimitta’’nti vuccati. Ārammaṇameva cettha nimittaṃ. Tathā hi vakkhati – ‘‘subhanimittanti rāgaṭṭhāniyaṃ ārammaṇa’’nti. Samuccayattho vā-saddo anekatthattā nipātānaṃ. Bhiyyobhāvāyāti punappunaṃ bhāvāya. Vepullāyāti vipulabhāvāya, vaḍḍhiyāti attho. Ajāto nijjāto. Sesapadāni tasseva vevacanāni. Kāmesūti pañcasu kāmaguṇesu. Kāmacchandoti kāmasaṅkhāto chando, na kattukamyatāchando na dhammacchando. Kāmanavasena rajjanavasena ca kāmo eva rāgo kāmarāgo. Kāmanavasena nandanavasena ca kāmo eva nandīti kāmanandī. Kāmanavasena taṇhāyanavasena ca kāmataṇhā. Ādisaddena ‘‘kāmasneho kāmapariḷāho kāmamucchā kāmajjhosāna’’nti etesaṃ padānaṃ saṅgaho daṭṭhabbo. Tattha vuttanayeneva kāmatthaṃ viditvā sinehanaṭṭhena kāmasneho, pariḷāhanaṭṭhena kāmapariḷāho, mucchanaṭṭhena kāmamucchā, gilitvā pariniṭṭhāpanaṭṭhena kāmajjhosānaṃ veditabbaṃ. Kāmacchando eva kusalappavattito cittassa nīvaraṇaṭṭhena kāmacchandanīvaraṇaṃ, soti kāmacchando. Asamudācāravasenāti asamudācārabhāvena. Ananubhūtārammaṇavasenāti ‘‘idaṃ nāmeta’’nti vatthuvasena utvā tasmiṃ attabhāve ananubhūtassa ārammaṇassa vasena. Rūpasaddādibhedaṃ pana ārammaṇaṃ ekasmimpi attabhāve ananubhūtaṃ nāma nattheva, kimaṅgaṃ pana anādimati saṃsāre.


我将为您翻译这段巴利文：
11. "第二"是指第二品。"即使一法"中，由"即使一自性"这样说，表明这里的"法"字是表示自性义，如"善法"等中那样。由于是自性义，所以也成就了无有情义，因此说"应当理解法是以无有情义"。"净相"是依法门而说的。这实际上可能是欲贪。因为它以自己的执取相而为净，由于是其他以那种形式转起的欲贪的相，所以称为"净相"。或者它的所缘是净相。因为可意或以可意相而被执取的色等所缘被称为"净相"。这里的相就是所缘。因此他将说："净相是贪欲事的所缘"。或者"或"字是集合义，因为不变词有多种意义。"增长"是指一再生起。"广大"是指广大性，意思是增长。"未生"是指尚未生起。其余诸词是它的同义词。"诸欲"是指五种欲乐。"欲贪"是指称为欲的意欲，不是欲作意欲，不是法欲。以欲求方式、以贪染方式的欲即是贪，称为欲贪。以欲求方式、以喜悦方式的欲即是喜，称为欲喜。以欲求方式、以渴爱方式的即是欲爱。"等"字应当理解为包括"欲爱、欲热恼、欲昏迷、欲耽著"等这些词。其中，如前所说理解欲义后，应当理解：以爱着义为欲爱，以热恼义为欲热恼，以昏迷义为欲昏迷，以吞咽后确立义为欲耽著。欲贪以障碍善的转起义而成为欲贪盖，那就是欲贪。"以不现行"是指以不现行状态。"以未经历所缘"是指说"这是什么"等事物后，依那一世未经历的所缘。但是色声等差别的所缘，即使在一世中也没有所谓未经历的，更何况在无始轮回中。

Yaṃ vuttaṃ – ‘‘asamudācāravasena cā’’tiādi, taṃ atisaṃkhittanti vitthārato dassetuṃ – ‘‘tatthā’’tiādimāha. Tattha bhavaggahaṇena mahaggatabhavo gahito. So hi oḷārikakilesasamudācārarahito. Tajjanīyakammakatādikāle pārivāsikakāle ca caritabbāni dveasīti khuddakavattāni nāma. Na hi tāni sabbāsu avatthāsu caritabbāni, tasmā tāni na mahāvattesu antogadhānīti ‘‘cuddasa mahāvattānī’’ti vuttaṃ. Tathā āgantukavattaāvāsikagamika-anumodanabhattagga- piṇḍacārikaāraññakasenāsanajantāgharavaccakuṭiupajjhāya- saddhivihārikaācariya-antevāsikavattānīti etāni cuddasa mahāvattāni nāmāti vuttaṃ. Itarāni pana ‘‘pārivāsikānaṃ bhikkhūnaṃ vattaṃ paññāpessāmī’’ti (cūḷava. 75) ārabhitvā ‘‘na upasampādetabbaṃ, na chamāyaṃ caṅkamante caṅkame caṅkamitabba’’nti (cūḷava. 81) vuttāni pakatatte caritabbavattāni chasaṭṭhi, tato paraṃ ‘‘na, bhikkhave, pārivāsikena bhikkhunā pārivāsikavuḍḍhatarena bhikkhunā saddhiṃ, mūlāyapaṭikassanārahena, mānattārahena, mānattacārikena, abbhānārahena bhikkhunā saddiṃ ekacchanne āvāse vatthabba’’ntiādīni pakatatte caritabbehi anaññattā visuṃ visuṃ agaṇetvā pārivāsikavuḍḍhatarādīsu puggalantaresu caritabbattā tesaṃ vasena sampiṇḍetvā ekekaṃ katvā gaṇitāni pañcāti ekasattativattāni. Ukkhepanīyakammakatavattesu vattapaññāpanavasena vuttaṃ – ‘‘na pakatattassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ…pe… piṭṭhiparikammaṃ sāditabba’’nti idaṃ abhivādanādīnaṃ assādiyanaṃ ekaṃ, ‘‘na pakatatto bhikkhu sīlavipattiyā anuddhaṃsetabbo’’tiādīni (cūḷava. 51) ca dasāti evaṃ dvāsīti honti. Etesveva pana kānici tajjanīyakammakatādivattāni kānici pārivāsikādivattānīti aggahitaggahaṇena dvāvīsativattanti veditabbaṃ. ‘‘Cuddasa mahāvattānī’’ti vatvāpi ‘‘āgantukagamikavattāni cā’’ti imesaṃ visuṃ gahaṇaṃ imāni abhiṇhaṃ sambhavantīti katvā. Kileso okāsaṃ na labhati sabbadā vattappaṭipattiyaṃyeva byāvaṭacittatāya. Ayonisomanasikāranti aniccādīsu ‘‘nicca’’ntiādinā pavattaṃ anupāyamanasikāraṃ. Sativossagganti satiyā vissajjanaṃ, sativirahanti attho. Evampīti vakkhamānāpekkhāya avuttasampiṇḍanattho pi-saddo.

Anusandhivasenāti pucchānusandhiādianusandhivasena. Pubbāparavasenāti pubbāparaganthasallakkhaṇavasena. Gaṇhantassāti ācariyamukhato gaṇhantassa. Sajjhāyantassāti ācariyamukhato uggahitaganthaṃ sajjhāyantassa. Vācentassāti pāḷiṃ tadatthañca uggaṇhāpanavasena paresaṃ vācentassa. Desentassāti desanāvasena paresaṃ dhammaṃ desentassa. Pakāsentassāti attano attano saṃsayaṭṭhāne pucchantānaṃ yāthāvato atthaṃ pakāsentassa. Kileso okāsaṃ na labhati rattindivaṃ ganthakammesuyeva byāvaṭacittatāya. Evampīti vuttasampiṇḍanattho pi-saddo. Evaṃ sesesupi.


我来将这段巴利文直译成简体中文：
所说的"以不现行的方式"等等，那是太简略的，为了详细说明，所以说"其中"等等。其中以"有"的获得是指获得广大有。因为这远离粗重烦恼的现行。
在被呵责羯磨等时以及别住期间所应当履行的八十二种小行仪。因为这些不是在一切情况下都应当履行的，所以这些不包含在大行仪中，因此说"十四种大行仪"。同样地，所说的十四种大行仪是：客僧行仪、住僧行仪、出行僧行仪、随喜行仪、食堂行仪、乞食行仪、林居行仪、卧具行仪、浴室行仪、厕所行仪、和尚行仪、依止弟子行仪、阿阇梨行仪、亲教弟子行仪。
其他的则是从"我要为别住比丘制定行仪"开始，说到"不应授具足戒，不应在地上经行者的经行处经行"等，对清净比丘应履行的六十六种行仪。此后说"诸比丘，别住比丘不应与比别住比丘更长老的比丘、应重新置于本处的比丘、应行摩那埵的比丘、正在行摩那埵的比丘、应出罪的比丘同住于一覆盖处"等，因为与清净比丘所应履行的没有差别，所以不必分别计算，由于应在别住长老等不同的人中履行，所以依据他们合并计为一，这样算作五种，共七十一种行仪。
在举罚羯磨所作的行仪中，依行仪制定而说："不应受用清净比丘的礼敬、起立等...直至背部按摩"，这是不受用礼敬等为一种，以及"不应以破戒诽谤清净比丘"等十种，如是成为八十二种。在这些中，有些是被呵责羯磨等的行仪，有些是别住等的行仪，应知以未得摄取的方式为二十二种行仪。虽然说了"十四种大行仪"，但"客僧行仪和出行僧行仪"等的分别获取，是因为这些经常发生。烦恼不得机会，是因为心一直专注于履行行仪。非如理作意，即对无常等起"常"等的非方便作意。失念，即舍弃正念，意即离念。"如是也"中的"也"字，是期待后说而摄集未说之义。
依相续，即依问答相续等相续。依前后，即依前后文的观察。对于受持者，即从阿阇梨处受持。对于诵习者，即诵习从阿阇梨处所学的文句。对于教授者，即以教导经文及其义理的方式教导他人。对于说法者，即以说法方式向他人说法。对于开显者，即对在各自疑惑处提问者如实开显义理。烦恼不得机会，是因为昼夜心专注于文句工作。"如是也"中的"也"字是摄集所说之义。其余也是如此。


Dhutaṅgadharo hotīti vuttamevatthaṃ pakāseti ‘‘terasa dhutaṅgaguṇe samādāya vattatī’’ti. Bāhullāyāti cīvarādipaccayabāhullāya. Yathā cīvarādayo paccayā bahulaṃ uppajjanti, tathā āvattassa pavattassāti attho. Parihīnajjhānassāti jhānantarāyakarena visabhāgarūpadassanādinā kenaci nimittena parihīnajjhānassa. Vissaṭṭhajjhānassāti asamāpajjanavasena pariccattajjhānassa. Bhassādīsūti ādi-saddena gaṇasaṅgaṇikaniddānavakammādiṃ saṅgaṇhāti. Sattasu vā anupassanāsūti ettha satta anupassanā nāma aniccānupassanā dukkhānupassanā anattānupassanā nibbidānupassanā virāgānupassanā nirodhānupassanā paṭinissaggānupassanā khayānupassanā vayānupassanā vipariṇāmānupassanā animittānupassanā appaṇihitānupassanā suññatānupassanā adhipaññādhammavipassanā yathābhūtañāṇadassanaṃ ādīnavānupassanā paṭisaṅkhānupassanā vivaṭṭānupassanāti imāsu aṭṭhārasasu mahāvipassanāsu ādito vuttā aniccānupassanādi-paṭinissaggānupassanāpariyantā satta. Ettha yaṃ vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāto (visuddhi. mahāṭī. 2.741) gahetabbaṃ.

Anāsevanatāyāti purimattabhāve jhānena vikkhambhitakilesassa kāmacchandādiāsevanāya abhāvato. Ananubhūtapubbanti tasmiṃ attabhāve ananubhūtapubbaṃ. Jātoti etasseva vevacanaṃ sañjātotiādi. Nanu ca khaṇikattā sabbadhammānaṃ uppannassa kāmacchandassa taṅkhaṇaṃyeva avassaṃ nirodhasambhavato niruddhe ca tasmiṃ puna aññasseva uppajjanato ca kathaṃ tassa punappunabhāvo rāsibhāvo cāti āha – ‘‘tattha sakiṃ uppanno kāmacchando’’tiādi. Aṭṭhānametanti akāraṇametaṃ. Yena kāraṇena uppanno kāmacchando na nirujjhati, niruddho ca sveva puna uppajjissati, tādisaṃ kāraṇaṃ natthīti attho.

Rāgaṭṭhāniyanti rāgajanakaṃ. Aniccādīsu niccādivasena viparītamanasikāro, idha ayonisomanasikāroti āha – ‘‘anicce nicca’’ntiādi. Ayonisomanasikāroti anupāyamanasikāro, kusaladhammappavattiyā akāraṇabhūto manasikāroti attho. Uppathamanasikāroti kusaladhammappavattiyā amaggabhūto manasikāro. Saccavippaṭikūlenāti saccābhisamayassa anunulomavasena. Āvajjanātiādinā āvajjanāya paccayabhūtā tato purimuppannā manodvārikā akusalajavanappavatti phalavohārena tathā vuttā. Tassa hi vasena sā akusalappavattiyā upanissayo hoti. Āvajjanāti bhavaṅgacittaṃ āvajjayatīti āvajjanā. Anu anu āvajjetīti anvāvajjanā. Bhavaṅgārammaṇato aññaṃ ābhujatīti ābhogo. Samannāharatīti samannāhāro. Tadevārammaṇaṃ attānaṃ anubandhitvā uppajjamāno manasi karoti ṭhapetīti manasikāro. Ayaṃ vuccati ayonisomanasikāroti ayaṃ anupāyauppathamanasikāralakkhaṇo ayonisomanasikāro nāma vuccati.

12. Dutiye bhattabyāpatti viyāti bhattassa pūtibhāvena vippakārappatti viya, cittassa byāpajjananti cittassa vikārabhāvāpādanaṃ. Tenevāha – ‘‘pakativijahanabhāvo’’ti. Byāpajjati tena cittaṃ pūtikummāsādayo viya purimapakatiṃ jahatīti byāpādo. Paṭighoyeva uparūpari uppajjamānassa paṭighassa nimittabhāvato paṭighanimittaṃ, paṭighassa ca kāraṇabhūtaṃ ārammaṇaṃ paṭighanimittanti āha – ‘‘paṭighassapi paṭighārammaṇassapi etaṃ adhivacana’’nti. Aṭṭhakathāyanti mahāaṭṭhakathāyaṃ.



我来将这段巴利文直译成简体中文：
"成为持头陀行者"，即解释已说之义"受持十三头陀功德而行"。"为了丰富"，即为了衣等资具的丰富。意思是为了使衣等资具大量生起而修行。"失去禅定者"，即因见到不相应色等任何禅定障碍之相而失去禅定者。"舍弃禅定者"，即因不修习而放弃禅定者。"闲谈等"中，"等"字包括群众聚会、睡眠、新业等。
"在七种随观中"，这里七种随观是指：在无常随观、苦随观、无我随观、厌离随观、离欲随观、灭随观、舍随观、尽随观、衰随观、变异随观、无相随观、无愿随观、空随观、增上慧法观、如实智见、过患随观、省察随观、还灭随观等十八种大观中，从最初所说的无常随观到舍随观为止的七种。这里应说的内容，应当从清净道论注释中获取。
"因为没有习行"，是因为前生中以禅定镇伏烦恼者没有欲贪等的习行。"前所未经历的"，即在那一世中前所未经历的。"生起"，其同义词是"已生"等。然而，由于一切法剎那性，已生起的欲贪必定在那一剎那灭去，它灭去后又生起另一个，那么如何说它一再出现和积聚呢？为此说"其中一次生起的欲贪"等。"这是不可能的"，即这是没有原因的。意思是没有这样的原因：已生起的欲贪不灭，已灭的同一欲贪会再生起。
"贪处"，即能生贪的。在无常等中以常等方式的颠倒作意，这里是非如理作意，所以说"在无常中[作意]为常"等。"非如理作意"，即非方便作意，意思是不是善法生起的原因的作意。"邪道作意"，即非善法生起之道的作意。"与真理相违"，即不随顺真理现观。以"作意"等说明作意的缘，是由此前生起的意门不善速行，以果的施设而如此说。因为依其力量，它成为不善生起的近依。"作意"，即转向有分心故名作意。"随作意"，即一再地转向。"思惟"，即从有分所缘转向其他。"作意"，即注意。"作意"，即随着所缘生起而在意中作意安立。"这称为非如理作意"，即这种具有非方便邪道作意相的称为非如理作意。
12.在第二经中，如食物变质，即如食物腐败而变质，心的恼害即是导致心的变异。因此说"舍离自然状态"。由此心受损如腐臭的粥等舍离先前的自然状态，故名恼害。瞋恚本身因为是后后生起的瞋恚之因而成为瞋恚相，瞋恚的因缘所缘也是瞋恚相，所以说"这是瞋恚和瞋恚所缘的同义语"。"在注释中"，即在大注释中。

13. Tatiye thinatā thinaṃ, sappipiṇḍo viya avipphārikatāya cittassa ghanabhāvo baddhatāti attho. Medhatīti middhaṃ, akammaññabhāvena hiṃsatīti attho. ‘‘Yā tasmiṃ samaye cittassa akalyatā’’tiādinā (dha. sa. 1162) thinassa, ‘‘yā tasmiṃ samaye kāyassa akalyatā’’tiādinā (dha. sa. 1163) ca middhassa abhidhamme niddiṭṭhattā vuttaṃ – ‘‘cittassa akammaññatā thinaṃ, tiṇṇaṃ khandhānaṃ akammaññatā middha’’nti. Satipi aññamaññāvippayoge cittakāyalahutādīnaṃ viya cittacetasikānaṃ yathākkamaṃ taṃtaṃviseso siyā, yā tesaṃ akalyatādīnaṃ visesapaccayatā, ayametesaṃ sabhāvoti daṭṭhabbaṃ. Kapimiddhassāti vuttamevatthaṃ vibhāveti ‘‘pacalāyikabhāvassā’’ti. Akkhidalānaṃ pacalabhāvaṃ karotīti pacalāyiko, pacalāyikassa bhāvo pacalāyikabhāvo, pacalāyikattanti vuttaṃ hoti. Ubhinnanti thinamiddhānaṃ. ‘‘Vitthāro veditabbo’’ti iminā sambandho veditabbo. Cittassa akalyatāti cittassa gilānabhāvo. Gilāno hi akalyakoti vuccati. Vinayepi vuttaṃ – ‘‘nāhaṃ, bhante, akalyako’’ti (pārā. 151). Kālaṃ khamatīti hi kalyaṃ, arogatā, tassaṃ niyutto kalyako, na kalyako akalyako. Akammaññatāti cittagelaññasaṅkhātova akammaññatākāro. Olīyanāti olīyanākāro. Iriyāpathūpatthambhitañhi cittaṃ iriyāpathaṃ sandhāretuṃ asakkontaṃ rukkhe vagguli viya khīle laggitaphāṇitavārako viya ca olīyati lambati, tassa taṃ ākāraṃ sandhāya – ‘‘olīyanā’’ti vuttaṃ. Dutiyapadaṃ upasaggena vaḍḍhitaṃ. Kāyassāti vedanādikkhandhattayasaṅkhātassa nāmakāyassa. Akalyatā akammaññatāti heṭṭhā vuttanayameva. Megho viya ākāsaṃ onayhatīti onāho. Onayhatīti ca chādeti avattharati vāti attho . Sabbatobhāgena onāhoti pariyonāho. Aratiādīnaṃ attho vibhaṅge (vibha. 856) vuttanayeneva veditabboti tattha vuttapāḷiyā dassetuṃ – ‘‘vuttaṃ heta’’ntiādimāha.


我来将这段巴利文直译成简体中文：
13.在第三经中，昏沉性是昏沉，如酥油团一样，由于不舒展而成为心的凝滞状态，意思是束缚性。损害即惛沉，意思是以不适业性而损害。因为在阿毗达磨中以"在那个时候心的不适业性"等描述昏沉，以"在那个时候身的不适业性"等描述惛沉，所以说"心的不适业性是昏沉，三蕴的不适业性是惛沉"。
虽然[昏沉惛沉]彼此不相离，如同心身轻安等，应当看到心与心所依次各有其特性，那就是它们的不适业性等的特殊缘性，这是它们的自性。"猴子睡眠"，即解释已说之义为"瞌睡状态"。使眼睑产生摇动，故名瞌睡，瞌睡的状态为瞌睡性，即是说瞌睡性。"二者"，即昏沉与惛沉。"应知详细"，应与此相连解。
心的不适业性，即心的病态。因为病人被称为不适业者。在律中也说："尊者，我不是不适业者"。适时适宜即适业，即无病性，与此相应为适业者，非适业者为不适业者。不适业性，即称为心病的不适业状态。沉没，即沉没状态。因为支撑威仪的心无法维持威仪，如树上的蝙蝠，如粘在柱子上的糖浆罐子那样下垂下沉，考虑到它的那种状态，所以说"沉没"。第二词是由前缀增强的。
"身"，即称为受等三蕴的名身。不适业性与不堪能性，如前所说的方式。如云遮蔽虚空为遮蔽。遮蔽即覆盖或压制之义。从一切方面遮蔽为遍遮蔽。不乐等的意义应当依照分别论所说的方式理解，所以为了显示在那里所说的圣典而说"因为这样说"等。


Tattha pantesūti dūresu, vivittesu vā. Adhikusalesūti samathavipassanādhammesu. Aratīti ratippaṭikkhepo. Aratitāti aramanākāro. Anabhiratīti anabhiratabhāvo. Anabhiramanāti anabhiramanākāro . Ukkaṇṭhitāti ukkaṇṭhanākāro. Paritassitāti ukkaṇṭhanavaseneva paritassanā, ukkaṇṭhitasseva tattha tattha taṇhāyanāti vuttaṃ hoti. Paritassitāti vā kampanā. Tandīti jātiālasiyaṃ, pakatiālasiyanti attho. Tathā hi kusalakaraṇe kāyassa avipphārikatā līnatā jātiālasiyaṃ tandī nāma, na rogautujādīhi kāyagelaññaṃ. Tandiyanāti tandiyanākāro. Tandimanatāti tandiyā abhibhūtacittatā. Alasassa bhāvo ālasyaṃ, ālasyāyanākāro ālasyāyanā. Ālasyāyitassa bhāvo ālasyāyitattaṃ. Iti sabbehipi imehi padehi kilesavasena kāyālasiyaṃ kathitaṃ. Thinamiddhakāraṇānañhi rāgādikilesānaṃ vasena nāmakāyassa ālasiyaṃ, tadeva rūpakāyassāpīti daṭṭhabbaṃ. Jambhanāti phandanā. Punappunaṃ jambhanā vijambhanā. Ānamanāti purato namanā. Vinamanāti pacchato namanā. Sannamanāti samantato namanā. Paṇamanāti yathā tantato uṭṭhitapesakāro kismiñcideva gahetvā ujuṃ kāyaṃ ussāpeti, evaṃ kāyassa uddhaṃ ṭhapanā. Byādhiyakanti uppannabyādhitā. Iti sabbehipi imehi padehi thinamiddhakāraṇānaṃ rāgādikilesānaṃ vasena kāyabaddhanameva kathitaṃ. Bhuttāvissāti bhuttavato. Bhattamucchāti bhattagelaññaṃ. Balavabhattena hi mucchāpatto viya hoti. Bhattakilamathoti bhattena kilantabhāvo. Bhattapariḷāhoti bhattadaratho. Tasmiñhi samaye pariḷāhuppattiyā upahatindriyo hoti, kāyo jīratīti. Kāyaduṭṭhullanti bhattaṃ nissāya kāyassa akammaññataṃ. Akalyatātiādi heṭṭhā vuttanayameva. Līnanti avipphārikatāya paṭikuṭitaṃ. Itare dve ākārabhāvaniddesā. Thinanti sappipiṇḍo viya avipphārikatāya ghanabhāvena ṭhitaṃ. Thiyanāti ākāraniddeso. Thiyibhāvo thiyitattaṃ, avipphāravaseneva baddhatāti attho. Imehi pana sabbehipi padehi thinamiddhakāraṇānaṃ rāgādikilesānaṃ vasena cittassa gilānākāro kathitoti veditabbo. Purimā cattāro dhammāti arati, tandī, vijambhitā, bhattasammadoti ete cattāro dhammā. Yadā thinamiddhaṃ uppannaṃ hoti, tadā aratiādīnampi sambhavato ‘‘upanissayakoṭiyā pana hotī’’ti vuttaṃ, upanissayakoṭiyā paccayo hotīti attho.



我来将这段巴利文直译成简体中文：
其中"在远处"，即在遥远处或空闲处。"增上善"，即止观等法。"不乐"，即乐的对立。"不乐性"，即不欢喜的状态。"不欣乐"，即不欣乐的状态。"不欣乐性"，即不欣乐的行相。"忧虑"，即忧虑的状态。"焦躁"，即因忧虑而焦躁，即是说忧虑者在此处此处的渴爱。或者"焦躁"即动摇。
"懈怠"，即生来的懒惰，意思是本性的懒惰。因此，在行善时身体的不舒展、萎靡、生来的懒惰称为懈怠，而不是因病、气候等导致的身体病态。"懈怠性"，即懈怠的行相。"懈怠心"，即被懈怠征服的心态。懒惰的状态为懒惰，懒惰的行相为懒惰性。懒惰的状态为懒惰性。如是以这一切词都是说明烦恼方面的身体懒惰。应当理解：由于昏沉睡眠因缘的贪等烦恼的力量而有名身的懒惰，这也适用于色身。
"打呵欠"，即颤动。一再打呵欠为频频打呵欠。"前屈"，即向前弯曲。"后屈"，即向后弯曲。"周屈"，即向四周弯曲。"仰伸"，即如从织机上起身的织工抓住某物将身体直立一样，使身体向上伸展。"疾病"，即已生的病态。如是以这一切词都是说明因昏沉睡眠因缘的贪等烦恼而有身体的束缚。
"已食者"，即已进食者。"食昏"，即食物引起的病态。因为被重食征服而似昏迷。"食疲"，即因食物而疲惫的状态。"食热"，即食物引起的热恼。因为在那时因热恼生起而诸根受损，身体衰退。"身重"，即依食物而有身体的不适业性。"不适业性"等如前所说的方式。
"萎靡"，即因不舒展而退缩。其余两个是行相与状态的说明。"昏沉"，即如酥油团一样因不舒展而成团住着。"昏沉性"是行相的说明。昏沉的状态为昏沉性，意思是因不舒展而有束缚。应当理解：以这一切词都是说明因昏沉睡眠因缘的贪等烦恼而有心的病态行相。"前四法"，即不乐、懈怠、打呵欠、食昏这四法。因为当昏沉睡眠生起时，不乐等也会出现，所以说"以亲依止边际"，意思是成为亲依止缘的边际。

14. Catutthe uddatassa bhāvo uddhaccaṃ. Yassa dhammassa vasena uddhataṃ hoti cittaṃ, taṃsampayuttā vā dhammā, so dhammo uddaccaṃ. Kucchitaṃ kataṃ kukataṃ, duccaritaṃ sucaritañca. Akatampi hi kukatameva. Evañhi vattāro honti ‘‘yaṃ mayā na kataṃ, taṃ kukata’’nti. Evaṃ katākataṃ duccaritaṃ sucaritañca kukataṃ, taṃ ārabbha vippaṭisāravasena pavattaṃ pana cittaṃ idha kukatanti veditabbaṃ. Tassa bhāvo kukkuccaṃ. Cittassa uddhatākāroti cittassa avūpasamākārova vutto. Avūpasamalakkhaṇañhi uddhaccaṃ. Yathāpavattassa katākatākāravisiṭṭhassa duccaritasucaritassa anusocanavasena virūpaṃ paṭisaraṇaṃ vippaṭisāro. Kukkuccassapi katākatānusocanavasena cittavikkhepabhāvato avūpasamākāro sambhavatīti āha – ‘‘cetaso avūpasamoti uddhaccakukkuccassevataṃ nāma’’nti. Sveva ca cetaso avūpasamoti uddhaccakukkuccameva niddiṭṭhaṃ. Tañca attanova attanā sahajātaṃ na hotīti āha – ‘‘ayaṃ pana upanissayakoṭiyā paccayo hotī’’ti. Upanissayapaccayatā ca purimuppannavasena veditabbā.

15. Pañcame vigatā cikicchā assāti vicikicchā. Sabhāvaṃ vicinanto tāya kicchatīti vā vicikicchā.



我来将这段巴利文直译成简体中文：
14.在第四经中，掉举性是掉举。由于某法的力量而心成为掉举，或与之相应的诸法，那个法就是掉举。恶作是恶所作，不善行和善行。未作的也是恶作。因为人们这样说："我所未作的，那是恶作。"如此，已作未作的不善行和善行是恶作，这里应当理解：缘于此而以后悔方式生起的心是恶作。它的状态是恶作。
心的掉举行相，即是说心的不寂静行相。因为掉举以不寂静为相。对已经发生的具有已作未作特征的不善行善行以追悔方式而有的不正追忆是后悔。因为恶作也因追悔已作未作而有心散乱性，所以有不寂静行相，因此说："心的不寂静是掉举恶作的名称"。而且那心的不寂静即是指掉举恶作。而且它不与自己俱生，所以说："这是以亲依止边际为缘"。而亲依止缘性应当依先前生起而理解。
15.在第五经中，疑离去于他为疑惑。或以此考察自性而困扰为疑惑。

16. Chaṭṭhe hetuṃ vā paccayaṃ vā na labhatīti ettha hetuggahaṇena janakaṃ kāraṇamāha, paccayaggahaṇena anupālanakaṃ kāraṇaṃ. Hetunti vā upādānakāraṇaṃ. Paccayanti sahakāraṇaṃ vuttaṃ. Tanti kilesaṃ. Vivaṭṭetvā arahattaṃ gaṇhātīti vivaṭṭābhimukhaṃ cittaṃ pesetvā vipassanaṃ vaḍḍhento arahattaphalaṃ gaṇhāti. Bhikkhāya caranti etthāti bhikkhācāro, gocaragāmassetaṃ adhivacanaṃ, tasmiṃ bhikkhācāre. Vayaṃ āgammāti dārabharaṇānurūpaṃ vayaṃ āgamma. Āyūhantoti upacinanto. Aṅgārapakkanti vītaccikaṅgāresu pakkaṃ. Kiṃ nāmetanti bhikkhū garahanto āha. Jīvamānapetakasattoti jīvamāno hutvā ‘‘teneva attabhāvena petabhāvaṃ pattasatto bhavissatī’’ti parikappavasena vuttaṃ. Kuṭanti pānīyaghaṭaṃ. Yāva dāruṇanti ativiya dāruṇaṃ. Vipāko kīdiso bhavissatīti tayā katakammassa āyatiṃ anubhavitabbavipāko kīdiso bhavissati.

Visaṅkharitvāti chedanabhedanādīhi vināsetvā. Dīpakamigapakkhinoti attano nisinnabhāvassa dīpanato evaṃladdhanāmā migapakkhino, yena araññaṃ netvā nesādo tesaṃ saddena āgatāgate migapakkhino vadhitvā gaṇhāti. Theranti cūḷapiṇḍapātikatissattheraṃ. Iddhiyā abhisaṅkharitvāti adhiṭṭhānādivasena iddhiṃ abhisaṅkharitvā. Upayogatthe cetaṃ karaṇavacanaṃ. Aggipapaṭikanti accikaraṇaṃ, vipphuliṅganti attho. Passantassevāti anādare sāmivacanaṃ. Tassa therassāti tassa milakkhatissattherassa. Tassāti tassā aggipapaṭikāya. Paṭibalassāti uggahaṇasajjhāyādīsu paṭibalassa. Dukkhaṃ upanisā kāraṇametissāti dukkhūpanisā, dukkhanibandhanā dukkhahetukā saddhāti vuttaṃ hoti. Vattamukhena kammaṭṭhānassa kathitattā ‘‘vattasīse ṭhatvā’’ti vuttaṃ. Palālavaraṇakanti palālapuñjaṃ.

Ārambhathāti samathavipassanādīsu vīriyaṃ karotha. Nikkamathāti kosajjato nikkhamatha, kāmānaṃ vā panūdanāya nikkhamatha, ubhayenapi vīriyameva vuttaṃ. Vīriyañhi ārambhanakavasena ārambho, kosajjato nikkhamanavasena ‘‘nikkamo’’ti vuccati. Yuñjatha buddhasāsaneti buddhassa bhagavato pariyattipaṭipattipaṭivedhasaṅkhāte tividhasāsane yuñjatha yogaṃ karotha. Evamanuyuñjantā maccuno senaṃ dhunātha viddhaṃsetha. Tattha maccuno senanti –

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

‘‘Pañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo.

‘‘Lābho siloko sakkāro,

Micchāladdho ca yo yaso;

Yo cattānaṃ samukkaṃse,

Pare ca avajānāti.

‘‘Esā namuci te senā, kaṇhassābhippahārinī;

Na naṃ asūro jināti, jetvā ca labhate sukha’’nti. (su. ni. 438-441) –

Evamāgataṃ kāmādibhedaṃ maccuno senaṃ. Ettha ca yasmā āditova agāriyabhūte satte vatthukāmesu kilesakāmā mosayanti, te abhibhuyya anagāriyabhāvaṃ upagatānaṃ pantesu senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati uppajjati. Vuttañhetaṃ – ‘‘pabbajitena kho, āvuso, abhirati dukkarā’’ti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
16.在第六经中，"不得因或缘"，这里以"因"的获得说明能生的原因，以"缘"的获得说明能维持的原因。或者"因"是取因，"缘"是说协同因。"那个"是烦恼。"转向阿罗汉果"，即送心趣向还灭，增长观而取得阿罗汉果。"在此行乞"为行乞处，这是乞食村的同义语，在那行乞处。"遇到支出"，即遇到养家相应的支出。"积集"，即积聚。"炭火所烤"，即在无焰炭火上烤的。"这是什么"是诸比丘呵责时说的。"活着的饿鬼众生"，是以推测方式说"是活着而以那个自体达到饿鬼状态的众生"。"水罐"是盛水的罐子。"如何残酷"，即极其残酷。"果报将如何"，即你所作业将来要经历的果报将如何。
"破坏"，即以切断破碎等方式毁坏。"显示鹿鸟"，即因显示自己所坐之处而得此名的鹿鸟，猎人带到林中，以它们的声音杀捕所来的鹿鸟。"长老"，即小钵食帝须长老。"神通所化作"，即以决意等方式化作神通。这是对格的具格用法。"火花"，即火星的产生，意思是火星。"正在看着"，这是主格的不关心用法。"那位长老"，即那位弥勒帝须长老。"那个"，即那个火花。"有能力的"，即在领受诵习等上有能力的。"以苦为因缘"，即以苦为近因，是说以苦为因缘的信。因为通过行仪门说业处，所以说"住于行仪之首"。"稻草堆"，即稻草堆积。
"努力"，即在止观等中精进。"出离"，即从懈怠出离，或为驱除诸欲而出离，两者都是说精进。因为精进以努力方式为努力，以从懈怠出离方式称为"出离"。"修习佛陀教法"，即在佛世尊的教理、实践、证悟三种教法中修习作功。如此修习者摧破魔军。其中魔军是：
"欲是你第一军，第二称为不乐；
第三是饥渴你，第四称为爱欲。
第五昏沉睡眠，第六称为怖畏；
第七是疑惑你，覆藏刚强第八。
利养名声恭敬，
邪得而有名誉；
自己高举自身，
轻蔑于他人者。
这是你魔军众，黑暗之所击打；
非勇者不能胜，胜已得安乐。"
如是所说的欲等差别的魔军。这里因为最初欲尘和烦恼欲迷惑在家众生，克服它们而成为出家者后，在偏僻住处或任何增上善法中生起不乐。因为这样说："朋友，出家者难以欢喜。";

4.331). Tato te parappaṭibaddhajīvikattā khuppipāsā bādhati, tāya bādhitānaṃ pariyesanataṇhā cittaṃ kilamayati. Atha nesaṃ kilantacittānaṃ thinamiddhaṃ okkamati, tato visesamanadhigacchantānaṃ durabhisambhavesu araññavanapatthesu pantesu senāsanesu viharataṃ utrāsasaññitā bhīru jāyati. Tesaṃ ussaṅkitaparisaṅkitānaṃ dīgharattaṃ vivekarasamanassādayamānānaṃ viharataṃ ‘‘na siyā nu kho esa maggo’’ti paṭipattiyaṃ vicikicchā uppajjati. Taṃ vinodetvā viharataṃ appamattakena visesādhigamena mānamakkhathambhā jāyanti. Tepi vinodetvā viharataṃ tato adhikataraṃ visesādhigamanaṃ nissāya lābhasakkārasilokā uppajjanti. Lābhādīhi mucchitvā dhammappatirūpakāni pakāsento micchāyasaṃ adhigantvā tattha ṭhitā jātiādīhi attānaṃ ukkaṃsenti, paraṃ vambhenti, tasmā kāmādīnaṃ paṭhamasenādibhāvo veditabbo. Naḷāgāranti naḷehi vinaddhatiṇacchannagehaṃ.

Vihassatīti uggahaṇasajjhāyanamanasikārādīhi viharissati. Jātisaṃsāranti punappunaṃ jātisaṅkhātasaṃsāravaṭṭaṃ. Dukkhassantaṃ karissatīti dukkhassa antasaṅkhātaṃ nibbānaṃ sacchikarissati. Palālapuñjāhanti palālapuñjaṃ ahanti padacchedo. Tatiyaṃ ṭhānanti anāgāmiphalaṃ sandhāya vadati.

Tivassabhikkhukāleti upasampadato tīṇi vassāni assāti tivasso, tivasso ca so bhikkhu cāti tivassabhikkhu, tassa, tena vā upalakkhito kālo tivassabhikkhukālo, tasmiṃ. Yadā so tivasso bhikkhu nāma hoti, tadāti vuttaṃ hoti. Kammaṃ karotīti bhāvanākammaṃ karoti. Ganthakammanti ganthavisayaṃ uggahaṇādikammaṃ. Piṇḍāpacitiṃ katvāti antovasse temāsaṃ dinnapiṇḍassa kilesakkhayakaraṇena apacitiṃ pūjaṃ katvā. Piṇḍāpacitiṃ karonto hi bhikkhu yehi attano yo piṇḍapāto dinno, tesaṃ tassa mahapphalabhāvaṃ icchanto attano santānameva kilesakkhayakaraṇena visodhetvā arahattaṃ gaṇhāti.

Mahābhūtīti ettha pūjāvacano mahantasaddo, bhūtīti ca nāmekadesena tissabhūtittheraṃ ālapati. Bhavati hi nāmekadesenapi vohāro yathā ‘‘devadatto datto’’ti. Mahābhūtīti vā piyasamudāhāro, so mahati bhūti vibhūti puññañāṇādisampadā assāti mahābhūti. Channaṃ sepaṇṇigacchamūlanti sākhāpalāsādīhi channaṃ ghanacchāyaṃ sepaṇṇigacchamūlaṃ. Asubhakammaṭṭhānaṃ pādakaṃ katvāti kesādiasubhakoṭṭhāsabhāvanāya paṭiladdhaṃ upacārasamādhiṃ appanāsamādhiṃ vā pādakaṃ katvā. Asubhavisayaṃ upacārajjhānādikammamevettha upari pavattetabbabhāvanākammassa kāraṇabhāvato ṭhānanti kammaṭṭhānaṃ.


我来将这段巴利文直译成简体中文：
因为他们的生活依赖他人，所以饥渴困扰他们，被饥渴困扰者的寻求渴爱使心疲惫。然后他们心疲惫时，昏沉睡眠袭来，之后未获殊胜而住在难以亲近的林野偏僻住处时，生起名为恐惧的畏怖。他们疑虑畏惧，长时不享受独处之味而住时，在修行中生起"这或许不是道路"的疑惑。除去那个而住时，因些微的殊胜证得而生起慢、覆藏、刚强。除去那些而住时，依靠更多的殊胜证得而生起利养、恭敬、名声。因利养等而迷醉，显示似法而得到邪名誉，住于其中而以出生等抬高自己，贬低他人，所以应当了知欲等是第一军等。"芦屋"，即以芦草编织覆盖的房屋。
"将住"，即将以领受、诵习、作意等而住。"生死轮回"，即一再称为生的轮回转。"将作苦的终结"，即将证得称为苦的终结的涅槃。"palālapuñjāhanti"，即"palālapuñjaṃ ahanti"的词分析。"第三地"，是指阿那含果而说。
"三岁比丘时"，即具足戒后有三年者为三岁，三岁而他是比丘为三岁比丘，以他标示的时间为三岁比丘时，在那时。意思是说当他成为所谓三岁比丘时。"作业"，即作修习业。"文句业"，即关于文句的领受等业。"作钵食恭敬"，即以灭尽烦恼作为雨安居三月所得钵食的恭敬供养。比丘作钵食恭敬时，为使施予自己钵食的人们得大果报，以灭尽自相续中的烦恼而净化，取得阿罗汉果。
"大有"，这里"大"字表示尊敬，"有"以名字的一部分称呼帝须有长老。因为以名字的一部分也有称呼，如"提婆达多"[称]"达多"。或者"大有"是亲切的称呼，他有大的存在、显赫、福德智慧等成就，故为大有。"被遮蔽的七叶树根"，即被枝叶等遮蔽成浓荫的七叶树根。"以不净业处为基础"，即以发等不净分修习所得的近行定或安止定为基础。这里不净所缘的近行禅等业，因为是上面应当修习之业的原因处所，故称为业处。


Sahassadvisahassasaṅkhāmattattā ‘‘mahāgaṇe’’ti vuttaṃ. Attano vasanaṭṭhānato therassa santikaṃ gantvāti attano vasanaṭṭhānato ākāsena gantvā vihārasamīpe otaritvā divāṭṭhāne nisinnattherassa santikaṃ gantvā. Kiṃ āgatosīti kiṃkāraṇā āgatosi. Sabbesu rattidivasabhāgesu okāsaṃ alabhantoti so kira thero ‘‘tuyhaṃ okāso na bhavissati, āvuso’’ti vuttepi ‘‘vitakkamāḷake ṭhitakāle pucchissāmi, bhante’’ti vatvā ‘‘tasmiṃ ṭhāne aññe pucchissantī’’ti vutte ‘‘bhikkhācāramagge, bhante’’ti vatvā ‘‘tatrāpi aññe pucchantī’’ti vutte dupaṭṭanivāsanaṭṭhāne, saṅghāṭipārupanaṭṭhāne, pattanīharaṇaṭṭhāne, gāme caritvā āsanasālāya yāgupītakāle, bhanteti. Tatthāpi therā attano kaṅkhaṃ vinodenti, āvusoti. Antogāmato nikkhamanakāle pucchissāmi, bhanteti. Tatrāpi aññe pucchanti, āvusoti. Antarāmagge, bhanteti. Bhojanasālāya bhattakiccapariyosāne, bhante. Divāṭṭhāne pādadhovanakāle, bhanteti. Tato paṭṭhāya yāva aruṇā apare pucchanti, āvusoti. Dantakaṭṭhaṃ gahetvā mukhadhovanatthaṃ gamanakāle, bhanteti. Tadāpi aññe pucchantīti. Mukhaṃ dhovitvā āgamanakāle, bhanteti. Tatrāpi aññe pucchissantīti. Senāsanaṃ pavisitvā nisinnakāle, bhanteti. Tatrāpi aññe pucchanti, āvusoti. Evaṃ sabbesu rattidivasabhāgesu yācamāno okāsaṃ na labhi, taṃ sandhāyetaṃ vuttaṃ – ‘‘evaṃ okāse asati maraṇassa kathaṃ okāsaṃ labhissathā’’ti. Bhante, nanu mukhaṃ dhovitvā senāsanaṃ pavisitvā tayo cattāro pallaṅke uṇhāpetvā yonisomanasikārakammaṃ karontānaṃ okāsalābhena bhavitabbaṃ siyāti adhippāyena vadati. Maṇivaṇṇeti indanīlamaṇivaṇṇe.

Ghaṭentassevāti vāyāmantasseva. Visuddhipavāraṇanti ‘‘parisuddho aha’’nti evaṃ pavattaṃ visuddhipavāraṇaṃ. Arahantānameva hesā pavāraṇā. Kāḷakaṃ vāti mahantaṃ kāḷakaṃ sandhāya vadati, tilako vāti khuddakaṃ sandhāya. Ubhayenapi sīlassa parisuddhabhāvameva vibhāveti.

Padhānakammikāti padhānakamme niyuttā. Laddhamagganti laddhūpāyaṃ, paṭhamameva laddhūpadesanti vuttaṃ hoti. Apattānīti chaḍḍitāni. Alābūneva sāradeti saradakāle vātātapahatāni tattha tattha vippakiṇṇaalābūni viya. Kāpotakānīti kapotakavaṇṇāni. Tāni disvāna kā ratīti tāni evarūpāni aṭṭhīni disvā tumhākaṃ kā nāma rati, nanu appamattakāpi rati kātuṃ na vaṭṭatiyevāti attho. Dutiyakathaṃ akathitapubboti attano vuḍḍhatarena saddhiṃ vuttavacanassa paccanīkaṃ dutiyakathaṃ akathitapubbo.


我来将这段巴利文直译成简体中文：
因为数量达到一千二千，所以说"大众"。"从自己住处到长老处"，即从自己住处乘空而来，在精舍附近降下，到坐在日住处的长老那里。"为什么来"，即因何因来。"在一切昼夜时分都得不到机会"，据说那长老即使被告知"贤友，你没有机会"，也说"尊者，我将在思维殿时请问"，被告知"在那处他人会请问"，又说"尊者，在乞食道上"，被告知"在那里也有他人请问"，[又说]"在穿下衣处、披大衣处、取钵处、在村中行乞后在食堂喝粥时，尊者"。"在那里也有长老们消除自己的疑惑，贤友"。"尊者，我将在从村内出来时请问"。"在那里也有他人请问，贤友"。"尊者，在中途"。"尊者，在食堂用餐完毕时"。"尊者，在日住处洗足时"。"从那时起直到黎明有其他人请问，贤友"。"尊者，在取齿木去洗面时"。"那时也有他人请问"。"尊者，在洗面回来时"。"在那里也会有他人请问"。"尊者，在进入住处坐下时"。"在那里也有他人请问，贤友"。如此在一切昼夜时分请求都得不到机会，关于这点说："如此没有机会，死亡怎么会得到机会呢？"。"尊者，洗面后进入住处，使三四坐具温暖，作如理作意业，难道不应该得到机会吗？"，他以这样的意图而说。"摩尼色"，即青玉摩尼色。
"正在努力"，即正在精进。"清净自恣"，即"我已清净"如此进行的清净自恣。这是阿罗汉们的自恣。"黑点或"，是指大的黑点而说，"斑点或"，是指小的。以两者都显示戒的清净性。
"精进业者"，即从事精进业者。"已得道路"，即已得方法，意思是说最初已得教授。"被弃"，即被舍弃。"如秋季葫芦"，如秋季被风日所击的散落各处的葫芦一样。"鸽色"，即鸽子的颜色。"见到这些有何乐"，即见到如此这些骨头，你们有什么乐呢？意思是说难道不是连极少的乐也不应该做吗？"未曾说第二话"，即未曾对自己的长辈说违背所说话语的第二话。


Tadaṅgena, tadaṅgassa pahānaṃ tadaṅgappahānaṃ. Yañhi rattibhāge samujjalitena dīpena andhakārassa viya tena tena vipassanāya avayavabhūtena ñāṇaṅgena paṭipakkhavaseneva tassa tassa pahātabbadhammassa pahānamidaṃ tadaṅgappahānaṃ nāma. Yathā kāmacchandādayo na cittaṃ pariyuṭṭhāya tiṭṭhanti, evaṃ pariyuṭṭhānassa nisedhanaṃ appavattikaraṇaṃ vikkhambhanaṃ vikkhambhanappahānaṃ. Yañhi sasevāle udake pakkhittena ghaṭena sevālassa viya tena tena lokiyasamādhinā nīvaraṇādīnaṃ paccanīkadhammānaṃ vikkhambhanamidaṃ vikkhambhanappahānaṃ nāma. Sammā upacchijjanti etena kilesāti samucchedo, pahīyanti etena kilesāti pahānaṃ, samucchedasaṅkhātaṃ pahānaṃ niravasesappahānanti samucchedappahānaṃ. Yañhi asanivicakkābhihatassa rukkhassa viya ariyamaggañāṇena saṃyojanādīnaṃ dhammānaṃ yathā na puna vattanti, evaṃ pahānamidaṃ samucchedappahānaṃ nāma. Paṭippassambhati vūpasammati kilesadaratho etāyāti paṭippassaddhi, phalaṃ, sāyeva pahānanti paṭippassaddhippahānaṃ. Sabbe kilesā sabbasaṅkhatā vā nissaranti apagacchanti etenāti nissaraṇaṃ, nibbānaṃ, tadeva pahānanti nissaraṇappahānaṃ. Paṭippassambhayamānanti paṭippassambhaṃ kilesavūpasamaṃ kurumānaṃ. Lokiyalokuttarehīti tadaṅgavikkhambhanappahānānaṃ lokiyattā, itaresaṃ lokuttarattā vuttaṃ.

Nimīyati phalaṃ etena uppajjanaṭṭhāne pakkhipamānaṃ viya hotīti nimittaṃ, kāraṇassetaṃ adhivacanaṃ. Asubhassa nimittaṃ, asubhameva vā nimittanti asubhanimittaṃ. Asubhanissitampi hi jhānaṃ nissite nissayavohārena asubhanti voharīyati yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti. Tenevāha – ‘‘dasasu asubhesu uppannaṃ sārammaṇaṃ paṭhamajjhāna’’nti. Anicce aniccantiādinā nayena vuttassāti iminā catubbidhaṃ yonisomanasikāraṃ dasseti. Heṭṭhā cettha idha ca catubbidhassa ayonisomanasikārassa yonisomanasikārassa ca gahaṇaṃ niravasesadassanatthaṃ katanti daṭṭhabbaṃ. Tesu pana asubhe ‘‘asubha’’nti manasikāro idhādhippeto, tadanukūlattā vā itaresampi gahaṇaṃ daṭṭhabbaṃ.

Ekādasasu asubhesu paṭikūlākārassa uggaṇhanaṃ, yathā vā tattha uggahanimittaṃ uppajjati, tathā paṭipatti asubhanimittassa uggaho. Upacārappanāvahāya asubhabhāvanāya anuyuñjanaṃ asubhabhāvanānuyogo. Bhojane mattaññuno thinamiddhābhibhavābhāvā otāraṃ alabhamāno kāmacchando pahīyatīti vadanti. Bhojananissitaṃ pana āhāre paṭikūlasaññaṃ, tabbipariṇāmassa tadādhārassa tassa ca udariyabhūtassa asubhatādassanaṃ, kāyassa ca āhāraṭṭhitikatādassanaṃ yo uppādeti, so visesato bhojane pamāṇaññū nāma, tassa ca kāmacchando pahīyateva. Dasavidhañhi asubhanimittanti pākaṭavasena vuttaṃ. Kāyagatāsatiṃ pana gahetvā ekādasavidhampi asubhanimittaṃ veditabbaṃ.

Abhutvā udakaṃ piveti pānīyassa okāsadānatthaṃ cattāro pañca ālope abhutvā pānīyaṃ piveyyāti attho. Tena vuttaṃ – ‘‘catunnaṃpañcannaṃ ālopānaṃ okāse satī’’ti. Abhidhammaṭīkākārena panettha ‘‘cattāro pañca ālope, bhutvāna udakaṃ pive’’ti pāṭhaṃ parikappetvā aññathā attho vaṇṇito, so aṭṭhakathāya na sameti. Asubhakammikatissatthero dantaṭṭhidassāvī.



我来将这段巴利文直译成简体中文：
以彼分，以彼分的断为彼分断。如同夜间被点燃的灯对黑暗那样，以观的支分所成的智分，依对治方式对所应断的诸法的断，这称为彼分断。如欲贪等不能缠绕心而住，如是遮止缠绕，使其不生起，即镇伏，为镇伏断。如投入有水藻的水中的瓶对水藻那样，以彼彼世间定对障碍等的对治法的镇伏，这称为镇伏断。
以此正确地断绝烦恼为正断，以此舍弃烦恼为断，称为正断的断为无余断即正断断。如被雷电击中的树那样，以圣道智对结等诸法的断令其不再生起，这称为正断断。以此平息、止息烦恼热恼为平息，即果，那平息即是断为平息断。以此一切烦恼或一切有为法出离、远离为出离，即涅槃，那出离即是断为出离断。"正在平息"，即正在作烦恼的止息。"以世间出世间"，因为彼分断和镇伏断是世间的，其余是出世间的而说。
以此测量果如被放入生起处为相，这是因的同义语。不净的相，或者不净即是相为不净相。依不净的禅那以所依能依的言说称为不净，如说"床座发出欢呼"。因此说："在十不净中生起的有所缘的初禅"。"以'在无常[观]无常'等方式所说的"，以此显示四种如理作意。应当理解：在此之前和这里取四种非如理作意和如理作意是为了显示无余。其中在不净中"不净"的作意是这里所意，或者因为随顺，应当理解也取其他的。
在十一不净中取可厌相，或者如何在那里生起取相，如是修习是不净相的取得。专注于能导致近行定和安止定的不净修习是不净修习的专注。他们说：在食知量者因为没有被昏沉睡眠征服而不得入处，所以欲贪被断。但是依食物而在食物中生起厌恶想，见到它的变化、它的所依和它成为胃物的不净性，以及见到身体依食物而住，特别是称为在食物上知量者，他的欲贪必定被断。说"十种不净相"是依显著而说。但应当理解包括身至念的十一种不净相。
"不食而饮水"，意思是为给饮水留空间而不食四五口食物而饮水。因此说："在四五口食物的空间时"。但阿毗达磨疏作者在这里推测"四五口食物，食已饮水"的读法而作另外的解释，那与义注不相符。不净业帝须长老是见牙骨者。

17. Sattame mijjati hitapharaṇavasena siniyhatīti mitto, hitesī puggalo, tasmiṃ mitte bhavā, mittassa vā esāti mettā, hitesitā. Tattha ‘‘mettā’’ti vutte appanāpi upacāropi vaṭṭati sādhāraṇavacanabhāvatoti āha – ‘‘mettāti ettāvatā pubbabhāgopi vaṭṭatī’’ti. Api-saddo appanaṃ sampiṇḍeti. Appanaṃ appattāya mettāya suṭṭhu muccanassa abhāvato cetovimuttīti ‘‘appanāva adhippetā’’ti vuttaṃ.

Sattesu mettāyanassa hitūpasaṃhārassa uppādanaṃ pavattanaṃ mettānimittassa uggaho. Paṭhamuppanno mettāmanasikāro parato uppajjanakassa kāraṇabhāvato mettāmanasikārova mettānimittaṃ. Kammaṃyeva sakaṃ etesanti kammassakā, sattā, tabbhāvo kammassakatā, kammadāyādatā. Dosamettāsu yāthāvato ādīnavānisaṃsānaṃ paṭisaṅkhānavīmaṃsā idha paṭisaṅkhānaṃ. Mettāvihārīkalyāṇamittavantatā idha kalyāṇamittatā. Odissakaanodissakadisāpharaṇānanti attaatipiyamajjhattaverivasena odissakatā, sīmāsambhede kate anodissakatā, ekādidisāpharaṇavasena disāpharaṇatā mettāya uggahaṇe veditabbā. Vihāraracchagāmādivasena vā odissakadisāpharaṇaṃ. Vihārādiuddesarahitaṃ puratthimādidisāvasena anodissakadisāpharaṇaṃ. Evaṃ vā dvidhā uggahaṇaṃ sandhāya – ‘‘odissakaanodissakadisāpharaṇa’’nti vuttaṃ. Uggaho ca yāva upacārā daṭṭhabbo. Uggahitāya āsevanā bhāvanā. Tattha sabbe sattā, pāṇā, bhūtā, puggalā, attabhāvapariyāpannāti etesaṃ vasena pañcavidhā. Ekekasmiṃ averā hontu, abyāpajjhā, anīghā, sukhī attānaṃ pariharantūti catudhā pavattito vīsatividhā anodhisopharaṇā mettā. Sabbā itthiyo, purisā, ariyā, anariyā, devā, manussā, vinipātikāti sattādhikaraṇavasena pavattā sattavidhā aṭṭhavīsatividhā vā, dasahi disāhi disādhikaraṇavasena pavattā dasavidhā ca, ekekāya vā disāya sattādiitthādiaverādibhedena asītādhikacatusatappabhedā ca odhisopharaṇā veditabbā. Mettaṃ bhāventassāti mettājhānaṃ bhāventassa. Tvaṃ etassa kuddhotiādi paccavekkhaṇāvidhidassanaṃ. Appaṭicchitapaheṇakaṃ viyāti asampaṭicchitapaṇṇākāraṃ viya. Paṭisaṅkhāneti vīmaṃsāyaṃ. Vattaniaṭaviyaṃ attaguttattherasadise.



我来将这段巴利文直译成简体中文：
17.在第七中，以利益遍满而亲近为友，即利益者的人，在彼友中存在，或者这是友的，为慈，即利益性。其中说"慈"时，安止和近行都可以，因为是共通之语，所以说："慈，仅此预备分也可以"。"也"字包含安止。因为未达到安止的慈不能很好地解脱，所以说"只是意指安止"为心解脱。
对众生慈悯的、引导利益的生起、转起是慈相的取得。最初生起的慈作意，因为是后来生起的因，慈作意即是慈相。业是他们自己的为业己者，即众生，其性为业己性，即业继承性。在嗔和慈中如实地思察过患和功德是这里的思察。与住于慈者为善友是这里的善友性。"特定、不特定、遍满诸方"，以自己、极爱、中性、怨敌而特定，在破除界限时不特定，以遍满一等方位而遍满诸方，应当理解在慈的取得中。或以精舍、街道、村庄等而特定遍满诸方。不含精舍等指示而依东等方位为不特定遍满诸方。或者关于如此二种取得而说"特定、不特定、遍满诸方"。取得应当理解直到近行。对所取得的修习为修习。其中依"一切众生、生物、有情、人、自体所摄"而有五种。在每一种中以"愿无怨、无恼、无苦、保持自己安乐"四种转起，成为二十种无限遍满慈。依"一切女人、男人、圣者、非圣者、天神、人、堕处者"七处而转起为七种或二十八种，依十方为处而转起为十种，或在每一方依众生等、女人等、无怨等的差别有一百八十四种，应当理解为有限遍满。"修慈者"，即修慈禅者。"你对他生气"等是显示省察的方法。"如未接受的赠礼"，如未接受的礼物。"在思察"，即在审察。如在瓦达尼森林的自护长老。

18. Aṭṭhame kusaladhammasampaṭipattiyā paṭṭhapanasabhāvatāya tappaṭipakkhānaṃ visosanasabhāvatāya ca ārambhadhātuādito pavattavīriyanti āha – ‘‘paṭhamārambhavīriya’’nti. Yasmā paṭhamārambhamattassa kosajjavidhamanaṃ thāmagamanañca natthi, tasmā vuttaṃ – ‘‘kosajjato nikkhantattā tato balavatara’’nti. Yasmā pana aparāparuppattiyā laddhāsevanaṃ uparūpari visesaṃ āvahantaṃ ativiya thāmagatameva hoti, tasmā vuttaṃ – ‘‘paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavatara’’nti. Panūdanāyāti nīharaṇāya. Yathā mahato palighassa ugghāṭakajanassa mahanto ussāho icchitabbo, evamidhāpīti ‘‘nikkamo cetaso palighugghāṭanāyā’’ti vuttaṃ. Mahāparakkamo eva parena kataṃ bandhanaṃ chindeyya, evamidhāpīti vuttaṃ – ‘‘parakkamo cetaso bandhanacchedanāyā’’ti.

Āraddhaṃ saṃsādhitaṃ paripūritaṃ vīriyaṃ etassāti āraddhavīriyo, nipphannavīriyo, āraddhaṃ paṭṭhapitaṃ vīriyaṃ etassāti āraddhavīriyo. Vīriyārambhappasutoti āha – ‘‘āraddhavīriyassāti paripuṇṇavīriyassaceva paggahitavīriyassa cā’’ti. Catudosāpagatanti atilīnatādīhi catūhi dosehi apagataṃ. Catudosāpagatattameva vibhāveti ‘‘na ca atilīna’’ntiādinā. Atilīnañhi bhāvanācittaṃ kosajjapakkhikaṃ siyā, atipaggahitañca uddhaccapakkhikaṃ. Bhāvanāvīthiṃ anajjhogāhetvā saṅkocāpatti atilīnatā. Ajjhogāhetvā antosaṅkoco ajjhattaṃ saṃkhittatā. Atipaggahitatā accāraddhavīriyatā. Bahiddhā vikkhittatā bahivisaṭavitakkānudhāvanā. Tadetaṃ vīriyaṃ caṅkamādikāyikappayogāvahaṃ kāyikaṃ, tadaññaṃ cetasikaṃ. Rattidivassa pañca koṭṭhāseti pubbaṇhasāyanhapaṭhamamajjhimapacchimayāmasaṅkhāte pañca koṭṭhāse. Tadubhayampīti kāyikaṃ cetasikañca vīriyaṃ. Milakkhatissattherassa mahāsīvattherassa ca vatthu heṭṭhā dassitameva.

Pītimallakattherassa vatthu pana evaṃ veditabbaṃ. So kira gihikāle mallayuddhāya āhiṇḍanto tīsu rajjesu paṭākaṃ gahetvā tambapaṇṇidīpaṃ āgamma rājānaṃ disvā raññā katānuggaho ekadivasaṃ kilañcakāsanasālādvārena gacchanto ‘‘rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha, taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti (saṃ. ni. 3.33-34; 4.102; ma. ni. 1.247) natumhākavaggaṃ sutvā cintesi – ‘‘neva kira rūpaṃ attano, na vedanā’’ti. So taṃyeva aṅkusaṃ katvā nikkhamitvā mahāvihāraṃ gantvā pabbajjaṃ yācitvā pabbajito upasampanno dvemātikā paguṇaṃ katvā tiṃsa bhikkhū gahetvā avaravāliyaaṅgaṇaṃ gantvā samaṇadhammaṃ akāsi. Pādesu avahantesu jaṇṇukehi caṅkamati. Tamenaṃ rattiṃ eko migaluddako ‘‘migo’’ti maññamāno pahari, satti vinivijjhitvā gatā. So taṃ sattiṃ harāpetvā pahāramukhāni tiṇavaṭṭiyā pūrāpetvā pāsāṇapiṭṭhiyaṃ attānaṃ nisīdāpetvā okāsaṃ kāretvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā ukkāsitasaddena āgatānaṃ bhikkhūnaṃ byākaritvā imaṃ udānaṃ udānesi –

‘‘Bhāsitaṃ buddhaseṭṭhassa, sabbalokaggavādino;

Na tumhākaṃ idaṃ rūpaṃ, taṃ jaheyyātha bhikkhavo. (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106);

‘‘Aniccā vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho’’ti. (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
18.在第八中，因为具有建立善法实践的性质和消除其对治的性质，所以从发起界等开始转起的精进，因此说"初发起精进"。因为仅仅初发起不能驱除懈怠和得到力量，所以说"因为从懈怠出离而比那个更有力"。又因为由于一再生起而得到修习，带来更上更上的殊胜，变得极其有力，所以说"因超越更上更上的地位而比那个更有力"。"驱除"，即除去。如举起大铁栓的人需要大努力，这里也是如此，所以说"出离是为了拔除心的铁栓"。只有大精进才能砍断他人所作的束缚，这里也是如此，所以说"精进是为了切断心的束缚"。
具有已开始、已成就、已圆满的精进为已发精进，即已成就精进，具有已开始、已建立的精进为已发精进。从事于精进发起，所以说："已发精进即具足精进和策励精进者"。"离四过"，即离过分懈怠等四种过失。以"不过分懈怠"等显示离四过性。因为过分懈怠的修习心会属于懈怠分，过分策励则属于掉举分。不深入修习道路而陷入退缩是过分懈怠。深入后内在退缩是内部收缩。过分策励是过分发起精进。外部散乱是追随外散寻思。这精进导致经行等身体加行为身精进，其他为心精进。"日夜五分"，即称为午前、傍晚、初夜、中夜、后夜的五分。"两者"，即身精进和心精进。弥勒帝须长老和大西瓦长老的故事前面已经显示。
而力摔跤长老的故事应当如此了知。据说他在在家时以摔跤游历，在三王国获得旗帜，来到铜色洲（斯里兰卡）见国王，得到国王的护持。一日经过长椅布施堂门时，听到"不属于你们"品："诸比丘，色不是你们的，应当舍弃它，舍弃它将长期有益安乐"，他思考："色确实不是自己的，受也不是"。他以此为钩，出离前往大寺，请求出家。出家后受具足戒，熟习二部戒律，带领三十位比丘去阿瓦拉瓦利亚寺院修习沙门法。脚疲劳时以膝盖经行。一天夜里一个猎人以为他是鹿而刺他，长矛贯穿而过。他令拔出那长矛，以草团填满伤口，令自己坐在石板上，作了空间，增长观，与无碍解一起证得阿罗汉果，以咳嗽声召来的比丘们解说，并说此感兴语：
"最上佛所说，一切世间最胜说者；
此色非你们，诸比丘应舍弃。
诸行实无常，有生灭之法；
生已而灭尽，彼寂灭为乐。"

1.106; theragā. 1168);

Kuṭumbiyaputtatissattherassapi vatthu evaṃ veditabbaṃ. Sāvatthiyaṃ kira tisso nāma kuṭumbiyaputto cattālīsa hiraññakoṭiyo pahāya pabbajitvā agāmake araññe viharati, tassa kaniṭṭhabhātubhariyā ‘‘gacchatha, naṃ jīvitā voropethā’’ti pañcasate core pesesi, te gantvā theraṃ parivāretvā nisīdiṃsu. Thero āha – ‘‘kasmā āgatattha upāsakā’’ti? Taṃ jīvitā voropessāmāti. Pāṭibhogaṃ me upāsakā gahetvā ajjekarattiṃ jīvitaṃ dethāti. Ko te, samaṇa, imasmiṃ ṭhāne pāṭibhogo bhavissatīti? Thero mahantaṃ pāsāṇaṃ gahetvā ūruṭṭhīni bhinditvā ‘‘vaṭṭati upāsakā pāṭibhogo’’ti āha. Te apakkamitvā caṅkamanasīse aggiṃ katvā nipajjiṃsu. Therassa vedanaṃ vikkhambhetvā sīlaṃ paccavekkhato parisuddhasīlaṃ nissāya pītipāmojjaṃ uppajji. Tato anukkamena vipassanaṃ vaḍḍhento tiyāmarattiṃ samaṇadhammaṃ katvā aruṇuggamane arahattaṃ patto imaṃ udānaṃ udānesi –

‘‘Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ;

Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ ahaṃ.

‘‘Evāhaṃ cintayitvāna, yathābhūtaṃ vipassisaṃ;

Sampatte aruṇuggamhi, arahattaṃ apāpuṇi’’nti. (visuddhi. 1.20; dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106);

Atibhojanenimittaggāhoti atibhojane thinamiddhassa nimittaggāho, ‘‘ettake bhutte taṃ bhojanaṃ thinamiddhassa kāraṇaṃ hoti, ettake na hotī’’ti thinamiddhassa kāraṇākāraṇaggāho hotīti attho. Byatirekavasena cetaṃ vuttaṃ, tasmā ettake bhutte taṃ bhojanaṃ thinamiddhassa kāraṇaṃ na hotīti bhojane mattaññutāva atthato dassitāti daṭṭhabbaṃ. Tenāha – ‘‘catupañca…pe… taṃ na hotī’’ti. Divā sūriyālokanti divā gahitanimittaṃ sūriyālokaṃ rattiyaṃ manasikarontassapīti evamettha attho veditabbo. Dhutaṅgānaṃ vīriyanissitattā vuttaṃ – ‘‘dhutaṅganissitasappāyakathāyapī’’ti.

19. Navame jhānena vā vipassanāya vā vūpasamitacittassāti jhānena vā vipassanāya vā avūpasamakarakilesavigamanena vūpasamitacittassa. Kukkuccampi katākatānusocanavasena pavattamānaṃ cetaso avūpasamāvahatāya uddhaccena samānalakkhaṇanti ubhayassa pahānakāraṇaṃ abhinnaṃ katvā vuttaṃ. Bahussutassa ganthato atthato ca suttādīni vicārentassa tabbahulavihārino atthavedādippaṭilābhasambhavato vikkhepo na hoti. Yathā vidhippaṭipattiyā yathānurūpapattikārappavattiyā ca vikkhepo ca katākatānusocanañca na hotīti ‘‘bāhusaccenapi uddhaccakukkuccaṃ pahīyatī’’ti āha. Yadaggena bāhusaccena uddhaccakukkuccaṃ pahīyati, tadaggena paripucchakatāvinayappakataññutāhipi taṃ pahīyatīti daṭṭhabbaṃ. Vuddhasevitā ca vuddhasīlitaṃ āvahatīti cetaso vūpasamakarattā ‘‘uddhaccakukkuccappahānakārī’’ti vuttaṃ, vuddhataṃ pana anapekkhitvā kukkuccavinodakā vinayadharā kalyāṇamittāti vuttāti daṭṭhabbaṃ. Vikkhepo ca pabbajitānaṃ yebhuyyena kukkuccahetuko hotīti ‘‘kappiyākappiyaparipucchābahulassā’’tiādinā vinayanayeneva paripucchakatādayo niddiṭṭhā.



我来将这段巴利文直译成简体中文：
库屯比亚子帝须长老的故事也应当如此了知。据说在舍卫城有一名叫帝须的富家子，舍弃四千万金后出家，住在无村的林中。他弟弟的妻子派遣五百盗贼说："去把他杀死。"他们去围坐长老。长老说："优婆塞们，你们为什么来？""我们要杀死你。""优婆塞们，请收下保证让我活到今夜。""沙门，在这地方谁会做你的保证？"长老取大石打破大腿骨说："优婆塞们，保证可以吗？"他们退去，在经行处头端生火躺下。长老镇伏痛受，省察戒时，依清净戒生起喜悦。从此渐次增长观，作三夜沙门法，在黎明升起时证得阿罗汉果，说此感兴语：
"打破两脚已，我将使你们平静；
我厌恶羞耻，我对贪欲死亡。
我如是思惟，如实观察已；
当黎明升起，证得阿罗汉。"
"取过多食相"，即对过多食取昏沉睡眠的相，意思是"吃这么多时那食物成为昏沉睡眠的因，吃这么多时则不是"，[如此]取昏沉睡眠的因非因。这是以相反方式说的，所以应当理解：吃这么多时那食物不成为昏沉睡眠的因，即实际上显示在食物上知量。因此说："四五[口]等，那不是[因]"。"日间太阳光"，应当如此了知这里的意思：即夜间也作意白天所取的太阳光相。因为头陀支依精进，所以说"以依头陀支的适宜谈话也"。
19.在第九中，"以禅那或观而寂静心者"，即以禅那或观使未寂静的烦恼离去而寂静心者。掉举和恶作以追悔已作未作而转起，因带来心的不寂静，与掉举有相同相，所以说两者的断因为一。多闻者以文句和意义考察经等，多住于此，能得义味等，所以没有散乱。由如法实践和如应有的作业转起，没有散乱和追悔已作未作，所以说"以多闻也断掉举恶作"。应当理解：以多闻断掉举恶作的程度，以好问和知律也断那个的程度。亲近长者能带来长者的戒性，因为能使心寂静，所以说"能断掉举恶作"，但应当理解：不考虑长者性而说持律者为能除恶作的善友。出家者的散乱大多因恶作而有，所以以"多问应许不应许"等律的方式显示好问等。

20. Dasame bahussutānaṃ dhammasabhāvāvabodhasambhavato vicikicchā anavakāsā evāti āha – ‘‘bāhusaccenapi…pe… vicikicchā pahīyatī’’ti. Kāmaṃ bāhusaccaparipucchakatāhi sabbāpi aṭṭhavatthukā vicikicchā pahīyati, tathāpi ratanattayavicikicchāmūlikā sesavicikicchāti āha – ‘‘tīṇi ratanāni ārabbha paripucchābahulassapī’’ti. Ratanattayaguṇāvabodhehi ‘‘satthari kaṅkhatī’’tiādivicikicchāya asambhavoti. Vinaye pakataññutā ‘‘sikkhāya kaṅkhatī’’ti (dha. sa. 1008; vibha. 915) vuttāya vicikicchāya pahānaṃ karotīti āha – ‘‘vinaye ciṇṇavasībhāvassapī’’ti. Okappaniyasaddhāsaṅkhātaadhimokkhabahulassāti saddheyyavatthuno anuppavisanasaddhāsaṅkhātaadhimokkhena adhimuccanabahulassa. Adhimuccanañca adhimokkhuppādanamevāti daṭṭhabbaṃ. Saddhāya vā taṃninnapoṇatā adhimutti adhimokkho . Nīvaraṇānaṃ paccayassa ceva paccayaghātassa ca vibhāvitattā vuttaṃ – ‘‘vaṭṭavivaṭṭaṃ kathita’’nti.

Nīvaraṇappahānavaggavaṇṇanā niṭṭhitā.

3. Akammaniyavaggavaṇṇanā

21. Tatiyassa paṭhame abhāvitanti samathavipassanābhāvanāvasena na bhāvitaṃ tathā abhāvitattā. Tañhi ‘‘avaḍḍhita’’nti vuccati paṭipakkhābhibhavena paribrūhanābhāvato. Tenāha bhagavā – ‘‘akammaniyaṃ hotī’’ti.

22. Dutiye vuttavipariyāyena attho veditabbo. Paṭhameti tatiyavaggassa paṭhamasutte. Vaṭṭavasenāti vipākavaṭṭavasena. Tebhūmakavaṭṭanti tebhūmakavipākavaṭṭaṃ. Vaṭṭapaṭilābhāya kammanti vipākavaṭṭassa paṭilābhāya upanissayabhūtaṃ kammaṃ, tassa sahāyabhūtaṃ kilesavaṭṭampi kammaggahaṇeneva saṅgahitanti daṭṭhabbaṃ. Vivaṭṭapaṭilābhāya kammanti vivaṭṭādhigamassa upanissayabhūtaṃ kammaṃ. Yaṃ pana carimabhavanibbattakaṃ kammaṃ, taṃ vivaṭṭappaṭilābhāya kammaṃ hoti, na hotīti? Na hoti vaṭṭapādakabhāvato. Carimabhavapaṭisandhi viya pana vivaṭṭūpanissayoti sakkā viññātuṃ. Na hi kadāci tihetukapaṭisandhiyā vinā visesādhigamo sambhavati. Imesu suttesūti imesu pana paṭhamadutiyasuttesu yathākkamaṃ vaṭṭavivaṭṭameva kathitaṃ.

23. Tatiye abhāvitanti ettha bhāvanā nāma samādhibhāvanā. Sā yattha āsaṅkitabbā, taṃ kāmāvacarapaṭhamamahākusalacittādiabhāvitanti adhippetanti āha – ‘‘devamanussasampattiyo’’tiādi.

24. Catutthe yasmā cittanti vivaṭṭavaseneva uppannacittaṃ adhippetaṃ, tasmā jātijarābyādhimaraṇasokādidukkhassa anibbattanato mahato atthāya saṃvattatīti yojanā veditabbā.

25-26. Pañcamachaṭṭhesu uppannanti avigatuppādādikhaṇattayampi abhāvitaṃ bhāvanārahitaṃ apātubhūtameva paṇḍitasammatassa uppannakiccassa asādhanato yathā ‘‘aputto’’ti. So hi samattho hutvā pitu puttakiccaṃ asādhento aputtoti loke vuccati, evaṃ sampadamidaṃ. Tenāha – ‘‘kasmā’’tiādi. Tesu dhammesūti lokuttarapādakajjhānādīsu. Thero pana matthakappattameva bhāvitaṃ cittaṃ dassento ‘‘maggacittamevā’’ti āha.

27-28. Sattamaṭṭhamesu punappunaṃ akatanti bhāvanābahulīkāravasena punappunaṃ na kataṃ. Imānipi dveti imesu dvīsu suttesu āgatāni imānipi dve cittāni.

29-

我来将这段巴利文直译成简体中文：
20.在第十中，因为多闻者能了知法的自性，所以疑惑完全没有机会，因此说"以多闻等疑惑被断"。虽然以多闻和好问能断一切八事疑惑，但其余疑惑是以三宝疑惑为根本，所以说"也以多问三宝"。因为了知三宝功德，所以"对师怀疑"等疑惑不生。在律上熟练能断"对学处怀疑"所说的疑惑，所以说"也以在律上熟练"。"多信解称为净信"，即以信入信处所称为胜解而多胜解。应当理解胜解即是生起胜解。或者以信倾向趋向为胜解。因为已显示障碍的缘及缘的破坏，所以说"已说轮回和出离"。
障碍断除品注释完毕。
3.不适业品注释
21.第三品第一经中"未修习"，即未以止观修习方式修习，因为如此未修习。因为无法以对治克服而增长，所以那被称为"未增长"。因此世尊说："成为不适业"。
22.第二经应当以相反方式了知意义。"在第一"，即在第三品第一经。"以轮回方式"，即以异熟轮回方式。"三界轮回"，即三界异熟轮回。"获得轮回的业"，即为获得异熟轮回而作近依的业，应当理解：以取业也包括作为其助伴的烦恼轮回。"获得出离的业"，即作为证得出离的近依的业。但是，产生最后有的业，是不是获得出离的业？不是，因为是轮回的基础。但是可以了知如最后有的结生是出离的近依。因为没有三因结生决不可能有殊胜的证得。"在这些经中"，即在这第一第二经中，依次说的正是轮回和出离。
23.在第三经中"未修习"，这里修习即定修习。那里应当期待的，意指欲界初大善心等未修习，所以说"天人成就"等。
24.在第四经中，因为"心"是指依出离而生起的心，所以应当了知这样的关连：因为不生起生老病死忧等苦而导向大利。
25-26.在第五六经中"已生起"，即使是未灭生起等三刹那也因为未修习而没有修习，因为未显现而不能完成智者认可的已生起作用，如"无子"。因为他虽然有能力而不完成对父亲的子的作用，在世间被称为无子，这也是这样。所以说"为什么"等。"在那些法中"，即在作为出世间基础的禅那等中。但长老显示达到顶点的修习心而说"只是道心"。
27-28.在第七八经中"未再再作"，即未以修习多作方式再再作。"这两个也"，即在这两经中出现的这两个心也。
29-;

30. Navame adhivahatīti āneti. Dukkhenāti kicchena. Duppesanatoti dukkhena pesetabbato. Matthakappattaṃ vipassanāsukhaṃ pākatikajjhānasukhato santatarapaṇītataramevāti āha – ‘‘jhānasukhato vipassanāsukha’’nti. Tenāha bhagavā –

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī rati hoti, sammā dhammaṃ vipassato.

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374);

Tañhi cittaṃ vissaṭṭhaindavajirasadisaṃ amoghabhāvato.

Akammaniyavaggavaṇṇanā niṭṭhitā.

4. Adantavaggavaṇṇanā

31-36. Catutthassa paṭhame adantanti cittabhāvanāya vinā na dantaṃ. Tenāha – ‘‘satisaṃvararahita’’nti. Catutthe tatiye vuttavipariyāyena attho veditabbo. Pañcamachaṭṭhesu purimasadisoyevāti tatiyacatutthasadiso eva.

37-38. Sattamaṭṭhamesu upamā panetthāti yathā paṭhamādīsu adantahatthiassādayo upamābhāvena gahitā, evamettha satthamaṭṭhamesu ‘‘asaṃvutagharadvārādivasena veditabbā’’ti vuttaṃ.

39-40. Navamadasamesu catūhipi padehīti adantādīhi catūhi padehi yojetvā navamadasamāni suttāni vuttānīti yojanā.

Adantavaggavaṇṇanā niṭṭhitā.

5. Paṇihitaacchavaggavaṇṇanā

41. Pañcamassa paṭhame upamāva opammaṃ, so eva attho, tasmiṃ opammatthe bodhetabbe nipāto. Seyyathāpīti yathāti attho. Ettha ca tatra bhagavā katthaci atthena upamaṃ parivāretvā dasseti vatthasutte viya, pāricchattakopama (a. ni. 7.69) aggikkhandhopamādi (a. ni. 7.72) suttesu viya ca. Katthaci upamāya atthaṃ parivāretvā dasseti loṇambilasutte (a. ni. 3.101) viya, suvaṇṇakārasattasūriyopamādisuttesu (a. ni. 7.66) viya ca. Imasmiṃ pana sālisūkopame upamāya atthaṃ parivāretvā dassento ‘‘seyyathāpi, bhikkhave’’tiādimāhāti potthakesu likhanti, taṃ majjhimaṭṭhakathāya vatthasuttavaṇṇanāya (ma. ni. aṭṭha. 1.70) na sameti. Tattha hi idaṃ vuttaṃ –

Seyyathāpi, bhikkhave, vatthanti upamāvacanamevetaṃ. Upamaṃ karonto ca bhagavā katthaci paṭhamaṃyeva upamaṃ dassetvā pacchā atthaṃ dasseti, katthaci paṭhamaṃ atthaṃ dassetvā pacchā upamaṃ, katthaci upamāya atthaṃ parivāretvā dasseti, katthaci atthena upamaṃ. Tathā hesa ‘‘seyyathāpissu, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyyā’’ti sakalampi devadūtasuttaṃ (ma. ni. 3.261 ādayo) upamaṃ paṭhamaṃ dassetvā pacchā atthaṃ dassento āha. ‘‘Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi, ākāse’’tiādinā pana nayena sakalampi iddhividhaṃ atthaṃ paṭhamaṃ dassetvā pacchā upamaṃ dassento āha. ‘‘Seyyathāpi, brāhmaṇapuriso sāratthiko sāragavesī’’tiādinā (ma. ni. 1.314) nayena sakalampi cūḷasāropamasuttaṃ upamāya atthaṃ parivāretvā dassento āha. ‘‘Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ…pe… seyyathāpi, bhikkhave, puriso alagaddatthiko’’tiādinā nayena sakalampi alagaddasuttaṃ (ma. ni. 1.238) mahāsāropamasuttanti evamādīni suttāni atthena upamaṃ parivāretvā dassento āha. Svāyaṃ idha paṭhamaṃ upamaṃ dassetvā pacchā atthaṃ dassetīti.

Ettha hi cūḷasāropamādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
29-30.在第九经中"带来"，即引生。"以苦"，即以艰难。"难使"，即难以驱使。达到顶点的观乐比一般禅乐更寂静殊胜，所以说"观乐比禅乐"。因此世尊说：
"比丘入空屋，心寂静安住；
超人之喜乐，正观诸法时。
随处而思察，诸蕴生与灭；
得喜与欢悦，知彼为不死。"
因为那心如同已放出的因陀罗金刚，因为不虚。
不适业品注释完毕。
4.未调品注释
31-36.第四品第一经中"未调"，即无心修习而未调。所以说"无念防护"。第四在第三中应当以相反方式了解意思。第五六经"如前相似"，即如第三四相似。
37-38.在第七八经中"这里的譬喻"，如在第一等中以未调象马等作为譬喻，如是这里在第七八经中说"应当依未护房门等方式了知"。
39-40.在第九十经中"以四个词"，即应当理解：结合未调等四个词而说第九十经。
未调品注释完毕。
5.安置与清净品注释
41.第五品第一经中，譬喻即是比喻，那就是意义，在应当使人了解的比喻意义上的语助词。"正如"，意思是"如"。这里世尊有时以意义围绕譬喻而显示，如衣经中，如波利差多树譬喻、火聚譬喻等经中。有时以譬喻围绕意义而显示，如盐味经中，如金匠、七日譬喻等经中。但在这稻芒譬喻中，以譬喻围绕意义而显示说"诸比丘，正如"等，书本中如此书写，这与中部义注衣经注释不符。因为在那里这样说：
"诸比丘，正如衣"，这只是譬喻语。世尊作譬喻时，有时先显示譬喻后显示意义，有时先显示意义后显示譬喻，有时以譬喻围绕意义而显示，有时以意义[围绕]譬喻。如是他说："诸比丘，正如两座有门的房屋，有眼者站在中间能见"等整个天使经，先显示譬喻后显示意义。但以"穿过墙、穿过城墙、穿过山无碍而行，如在虚空中"等方式整个神通，先显示意义后显示譬喻。以"正如，婆罗门，求实质者、寻求实质者"等方式整个小实质譬喻经，以譬喻围绕意义而显示。以"诸比丘，这里某些族子学习法，即经等...诸比丘，如求蛇者"等方式整个蛇譬喻经、大实质譬喻经等诸经，以意义围绕譬喻而显示。这里他先显示譬喻后显示意义。
这里在小实质譬喻等[经]中

1.312) paṭhamaṃ upamaṃ vatvā tadanantaraṃ upameyyatthaṃ vatvā puna upamaṃ vadanto upamāya atthaṃ parivāretvā dassetīti vutto. Alagaddūpamasuttādīsu pana atthaṃ paṭhamaṃ vatvā tadanantaraṃ upamaṃ vatvā puna atthaṃ vadanto atthena upamaṃ parivāretvā dassetīti vutto. Tenevettha līnatthappakāsiniyaṃ vuttaṃ – ‘‘upameyyatthaṃ paṭhamaṃ vatvā tadanantaraṃ atthaṃ vatvā puna upamaṃ vadanto upamāya atthaṃ parivāretvā dassetī’’ti vutto. Atthena upamaṃ parivāretvāti etthāpi eseva nayoti. Idha pana katthaci atthena upamaṃ parivāretvā dasseti. ‘‘Vatthasutte viya pāricchattakopamaaggikkhandhopamādisuttesu viya cā’’ti vuttaṃ. Tattha vatthasutte tāva ‘‘seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ, tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya. Yadi nīlakāya, yadi pītakāya, yadi lohitakāya, yadi mañjiṭṭhakāya, durattavaṇṇamevassa aparisuddhavaṇṇamevassa. Taṃ kissa hetu? Aparisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte saṃkiliṭṭhe duggati pāṭikaṅkhā’’tiādinā (ma. ni. 1.70) paṭhamaṃ upamaṃ dassetvā pacchā upameyyattho vutto, na pana paṭhamaṃ atthaṃ vatvā tadanantaraṃ upamaṃ dassetvā puna attho vutto. Yena katthaci atthena upamaṃ parivāretvā dasseti. Vatthasutte viyāti vadeyya.

Tathā pāricchattakopamepi ‘‘yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā, tasmiṃ samaye honti paṇḍupalāso dāni pāricchattako koviḷāro, na cirasseva dāni pannapalāso bhavissati…pe… evameva kho, bhikkhave, yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti. Paṇḍupalāso, bhikkhave, ariyasāvako tasmiṃ samaye hotī’’tiādinā (a. ni. 7.69) paṭhamaṃ upamaṃ dassetvā pacchā attho vutto. Aggikkhandhopame ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtanti. Evaṃ, bhanteti. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā’’tiādinā (a. ni. 

我来将这段巴利文直译成简体中文：
在小实质譬喻等[经]中，先说譬喻，随后说所譬喻的意义，再说譬喻，称为以譬喻围绕意义而显示。但在蛇譬喻经等中，先说意义，随后说譬喻，再说意义，称为以意义围绕譬喻而显示。因此在这里显明隐义书中说："先说所譬喻的意义，随后说意义，再说譬喻，称为以譬喻围绕意义而显示。"在"以意义围绕譬喻"中也是这个方法。但这里有时以意义围绕譬喻而显示，如说"如衣经中和波利差多树譬喻、火聚譬喻等经中"。
其中在衣经中："诸比丘，正如污染、沾染垢秽的衣服，染工将它浸入任何染料中，若是蓝色、若是黄色、若是赤色、若是深红色，会成为不好看的颜色、不清净的颜色。这是什么原因？诸比丘，因为衣服不清净。如是，诸比丘，当心污染时，应当预期恶趣"等，先显示譬喻后说所譬喻的意义，而不是先说意义，随后显示譬喻，再说意义。所以不应说"有时以意义围绕譬喻而显示，如衣经中"。
同样在波利差多树譬喻中："诸比丘，当三十三天的波利差多拘毗罗树叶变黄时，诸比丘，三十三天在那时欢喜，'现在波利差多拘毗罗树叶黄了，不久将成为落叶'...如是，诸比丘，当圣弟子思考从家出家时，诸比丘，圣弟子在那时如黄叶"等，先显示譬喻后说意义。在火聚譬喻中："诸比丘，你们看见那燃烧、炽燃、发光的大火聚吗？是的，尊者。诸比丘，你们怎么认为，哪一个更好：是拥抱那燃烧、炽燃、发光的大火聚而坐或卧，还是拥抱柔软手足的刹帝利女、婆罗门女或居士女而坐或卧"等

7.72) paṭhamaṃ upamaṃyeva dassetvā pacchā attho vutto, na pana paṭhamaṃ atthaṃ vatvā tadanantaraṃ upamaṃ dassetvā puna attho vutto, tasmā ‘‘katthaci atthena upamaṃ parivāretvā dasseti vatthasutte viya pāricchattakopamaaggikkhandhopamādisuttesu viya cā’’ti na vattabbaṃ.

Keci panettha evaṃ vaṇṇayanti ‘‘atthaṃ paṭhamaṃ vatvā pacchā ca upamaṃ dassento atthena upamaṃ parivāretvā dasseti nāma, upamaṃ pana paṭhamaṃ vatvā pacchā atthaṃ dassento upamāya atthaṃ parivāretvā dasseti nāma, tadubhayassapi āgataṭṭhānaṃ nidassento ‘vatthasutte viyā’tiādimāhā’’ti. Tampi ‘‘katthaci atthena upamaṃ parivāretvā dasseti vatthasutte viya pāricchattakopamaaggikkhandhopamādisuttesu viya cā’’ti vattabbaṃ, evañca vuccamāne ‘‘katthaci upamāya atthaṃ parivāretvā dasseti loṇambilasutte viyā’’ti visuṃ na vattabbaṃ ‘‘aggikkhandhopamādisutte viyā’’ti ettha ādisaddeneva saṅgahitattā. Loṇambilasuttepi hi –

‘‘Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa ambilaggehipi tittakaggehipi kaṭukaggehipi madhuraggehipi khārikehipi akhārikehipi loṇikehipi aloṇikehipi.

‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattassa nimittaṃ uggaṇhāti ‘idaṃ vā me ajja bhattasūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattasūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati…pe… aloṇikassa vā vaṇṇaṃ bhāsatī’ti. Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattanimittaṃ uggaṇhāti. Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati…pe… vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti, so taṃ nimittaṃ uggaṇhāti.

‘‘Sa kho, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī’’ti (saṃ. ni. 5.374) –

Evaṃ paṭhamaṃ upamaṃ dassetvā pacchā attho vutto. ‘‘Suvaṇṇakārasūriyopamādisuttesu viya cā’’ti idañca udāharaṇamattena saṅgahaṃ gacchati suvaṇṇakārasuttādīsu paṭhamaṃ upamāya adassitattā. Etesu hi suvaṇṇakāropamasutte (a. ni. 

我来将这段巴利文直译成简体中文：
7.72)先显示譬喻后说意义，而不是先说意义，随后显示譬喻，再说意义。因此不应说"有时以意义围绕譬喻而显示，如衣经中和波利差多树譬喻、火聚譬喻等经中"。
有些人在这里这样解释："先说意义后显示譬喻，称为以意义围绕譬喻而显示，先说譬喻后显示意义，称为以譬喻围绕意义而显示。显示两者都出现的地方而说'如衣经中'等"。那也不应说"有时以意义围绕譬喻而显示，如衣经中和波利差多树譬喻、火聚譬喻等经中"。如果这样说，就不应该分开说"有时以譬喻围绕意义而显示，如盐味经中"，因为在"如火聚譬喻等经中"的"等"字已经包含了。因为在盐味经中也是：
"诸比丘，譬如聪明、熟练、善巧的厨师，以种种咖喱服侍国王或大臣，有酸味的、苦味的、辛味的、甜味的、涩的、不涩的、咸的、不咸的。
诸比丘，那聪明、熟练、善巧的厨师了知自己饭食的相：'今天这饭咖喱合我意，他多取这个，多吃这个，称赞这个。今天这酸味饭咖喱合我意，他多取酸味的，多吃酸味的，称赞酸味的...称赞无盐的。'诸比丘，那聪明、熟练、善巧的厨师得到衣服，得到工资，得到赠礼。这是什么原因？诸比丘，因为那聪明、熟练、善巧的厨师了知自己饭食的相。如是，诸比丘，这里某些聪明、熟练、善巧的比丘住于身观身...受...心...于法观法，热诚、正知、正念，除世间贪忧。当他住于法观法时，心得定，随烦恼断除，他了知那相。
诸比丘，那聪明、熟练、善巧的比丘即得现法乐住，得念正知。这是什么原因？诸比丘，因为那聪明、熟练、善巧的比丘了知自己心的相。"
如此先显示譬喻后说意义。"如金匠、日譬喻等经中"这例子仅以引用而包括，因为在金匠经等中不先显示譬喻。因为在这些中的金匠譬喻经中;

3.103) tāva –

‘‘Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni, kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ…pe… paggahanimittaṃ…pe… upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.

‘‘Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpitvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ daheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca piḷandhanavikatiyā ākaṅkhati, yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakena yadi suvaṇṇamālāya, tañcassa atthaṃ anubhoti.

‘‘Evameva kho, bhikkhave, adhicittamanuyuttena bhikkhu…pe… sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’ti (a. ni. 


我来帮您将这段巴利文直译成简体中文。
3.103. 至此 -
"诸比丘，专注于增上心的比丘应当适时注意三种相，适时注意定相，适时注意精进相，适时注意舍相。诸比丘，如果专注于增上心的比丘只一味地注意定相，则有可能使心趋向懈怠。诸比丘，如果专注于增上心的比丘只一味地注意精进相，则有可能使心趋向掉举。诸比丘，如果专注于增上心的比丘只一味地注意舍相，则心不能正确地专注于漏尽。然而诸比丘，当专注于增上心的比丘适时注意定相......精进相......舍相时，则其心成为柔软、适业、明净而不易坏，正确地专注于漏尽。
"诸比丘，譬如金匠或金匠的学徒架设熔炉，架设熔炉后，涂抹炉口，涂抹炉口后，用钳子夹取黄金放入炉口，放入炉口后，适时鼓风，适时洒水，适时观察。诸比丘，如果金匠或金匠的学徒只一味地对那黄金鼓风，则有可能使黄金烧毁。诸比丘，如果金匠或金匠的学徒只一味地对那黄金洒水，则有可能使黄金冷却。诸比丘，如果金匠或金匠的学徒只一味地观察那黄金，则有可能使黄金不能正确地成熟。然而诸比丘，当金匠或金匠的学徒适时对那黄金鼓风，适时洒水，适时观察时，则那黄金成为柔软、适业、明净而不易坏，正确地适合制作。无论他想要制作何种装饰品，无论是头饰、耳环、项链还是金花环，都能达到其目的。
"同样地，诸比丘，专注于增上心的比丘......正确地专注于漏尽。对于任何需要证悟的智法，他引导其心趣向证悟，在相应的基础上，只要具备正念的基础，他就能在此处证得亲证能力。"

3.103) –

Evaṃ paṭhamaṃ atthaṃ dassetvā tadatantaraṃ upamaṃ vatvā punapi attho evaṃ paṭhamaṃ atthaṃ dassetvā tadanantaraṃ upamaṃ vatvā punapi attho vutto.

Sattasūriyopame ca –

‘‘Aniccā, bhikkhave, saṅkhārā, adhuvā, bhikkhave, saṅkhārā, anassāsikā, bhikkhave, saṅkhārā, yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ. Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato. Hoti so kho, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati, deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo, te ussussanti visussanti na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā, evaṃ adhuvā, bhikkhave, saṅkhārā’’tiādinā (a. ni. 7.66) –

Paṭhamaṃ atthaṃ dassetvā tadanantaraṃ upamaṃ vatvā punapi attho vutto. Atha vā ‘‘sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ aruṇuggaṃ. Evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ kalyāṇamittatā’’ti yadetaṃ saṃyuttanikāye (saṃ. ni. 5.49) āgataṃ, taṃ idha sūriyopamasuttanti adhippetaṃ siyā. Tampi ‘‘katthaci upamāya atthaṃ parivāretvā dassetī’’ti iminā na sameti paṭhamaṃ upamaṃ vatvā tadanantaraṃ atthaṃ dassetvā puna upamāya avuttattā. Paṭhamameva hi tattha upamā dassitā, ‘‘imasmiṃ pana sālisūkopame upamāya atthaṃ parivāretvā dassento seyyathāpi, bhikkhaveti ādimāhā’’ti. Idampi vacanamasaṅgahitaṃ vatthasuttassa imassa ca visesābhāvato. Ubhayatthāpi hi paṭhamaṃ upamaṃ dassetvā pacchā attho vutto , tasmā evamettha pāṭhena bhavitabbaṃ ‘‘tatra bhagavā katthaci paṭhamaṃyeva upamaṃ dassetvā pacchā atthaṃ dasseti vatthasutte viya pāricchattakopama- (a. ni. 7.69) aggikkhandhopamādisuttesu (a. ni. 7.72) viya ca, katthaci atthena upamaṃ parivāretvā dasseti suvaṇṇakārasattasūriyopamādisuttesu (a. ni. 

3.103. -
这样先显示第一个意义，然后说明比喻，之后再次阐述意义。
在七日喻中 -
"诸比丘，诸行无常，诸比丘，诸行不稳固，诸比丘，诸行不可依靠，诸比丘，这已足够令人对一切诸行生厌，足够令人离欲，足够令人解脱。诸比丘，须弥山王高八万四千由旬，宽八万四千由旬，沉入大海八万四千由旬，超出大海八万四千由旬。诸比丘，有时经过长时间，许多年、许多百年、许多千年、许多十万年后，天不降雨。诸比丘，当天不降雨时，任何种子、生物、药草、草木都会枯萎、干涸、消失。如是，诸比丘，诸行无常，如是，诸比丘，诸行不稳固"等。
先显示意义，然后说明比喻，之后再次阐述意义。或者如相应部所说："诸比丘，太阳升起时，这是先导，这是前相，即破晓。同样地，诸比丘，对于比丘生起八圣道，这是先导，这是前相，即善知识。"这里所说的可能是指日喻经。这与"有时以比喻围绕着显示意义"的说法不符，因为先说比喻，然后显示意义，之后没有再用比喻。因为在那里首先显示比喻，"在这稻芒喻中，以比喻围绕着显示意义，说'诸比丘，譬如'等。"这种说法也不包括在内，因为与衣经没有区别。因为在这两处都是先显示比喻后说明意义，所以这里的文句应当是这样："在那里，世尊有时先显示比喻后显示意义，如衣经、波利翠树喻经、火蕴喻经等；有时以意义围绕着显示比喻，如金匠经、七日喻经等。"
（注：由旬是古代印度长度单位，一由旬约合7-9公里不等）

7.66) viya, imasmiṃ pana sālisūkopame paṭhamaṃ upamaṃ dassetvā pacchā atthaṃ dassento seyyathāpi, bhikkhaveti ādimāhā’’ti. Aññathā majjhimaṭṭhakathāya virujjhati. Idhāpi ca pubbenāparaṃ na sameti. Majjhimaṭṭhakathāya vuttanayeneva vā idhāpi pāṭho gahetabbo.

Kaṇasadiso sāliphalassa tuṇḍe uppajjanakavālo sālisūkaṃ, tathā yavasūkaṃ. Sūkassa tanukabhāvato bhedavato bhedo nātimahā hotīti āha – ‘‘bhindissati, chaviṃ chindissatīti attho’’ti. Yathā micchāṭhapitasālisūkādi akkantampi hatthādiṃ na bhindati bhindituṃ ayoggabhāvena ṭhitattā, evaṃ ācayagāmicittaṃ avijjaṃ na bhindati bhindituṃ ayoggabhāvena uppannattāti imamatthaṃ dasseti ‘‘micchāṭhapitenā’’tiādinā. Aṭṭhasu ṭhānesūti ‘‘dukkhe aññāṇa’’ntiādinā vuttesu dukkhādīsu catūsu saccesu pubbantādīsu catūsu cāti aṭṭhasu ṭhānesu. Ghanabahalanti cirakālaparibhāvanāya ativiya bahalaṃ. Mahāvisayatāya mahāpaṭipakkhatāya bahuparivāratāya bahudukkhatāya ca mahatī avijjāti mahāavijjā. Taṃ mahāavijjaṃ. Mahāsaddo hi bahubhāvatthopi hoti ‘‘mahājano’’tiādīsu viya. Taṇhāvānato nikkhantabhāvenāti tattha taṇhāya abhāvameva vadati.

42. Dutiye pādeneva avamaddite akkantanti vuccamāne hatthena avamadditaṃ akkantaṃ viya akkantanti ruḷhī hesāti āha – ‘‘akkantanteva vutta’’nti. Ariyavohāroti ariyadesavāsīnaṃ vohāro. Mahantaṃ aggahetvā appamattakasseva gahaṇe payojanaṃ dassetuṃ – ‘‘kasmā panā’’tiādi āraddhaṃ. Tena ‘‘vivaṭṭūpanissayakusalaṃ nāma yoniso uppāditaṃ appaka’’nti na cintetabbaṃ, anukkamena laddhapaccayaṃ hutvā vaḍḍhamānaṃ khuddakanadī viya pakkhandamahoghā samuddaṃ, anukkamena nibbānamahāsamuddameva purisaṃ pāpetīti dīpeti. Paccekabodhiṃ buddhabhūminti ca paccatte upayogavacanaṃ. Vaṭṭavivaṭṭaṃ kathitanti yathākkamena vuttaṃ.

43. Tatiye dosena paduṭṭhacittanti sampayuttadhammānaṃ, yasmiṃ santāne uppajjati, tassa ca dūsanena visasaṃsaṭṭhapūtimuttasadisena dosena padūsitacittaṃ. Attano cittenāti attano cetopariyañāṇena sabbaññutaññāṇena vā sahitena cittena. Paricchinditvāti ñāṇena paricchinditvā . Iṭṭhākārena etīti ayo, sukhaṃ. Sabbaso apeto ayo etassa, etasmāti vā apāyo, kāyikassa cetasikassa ca dukkhassa gati pavattiṭṭhānanti duggati, kāraṇāvasena vividhaṃ vikārena ca nipātiyanti etthāti vinipāto, appakopi natthi ayo sukhaṃ etthāti nirayoti evamettha attho veditabbo.

44. Catutthe saddhāpasādena pasannanti saddhāsaṅkhātena pasādena pasannaṃ, na indriyānaṃ avippasannatāya. Sukhassa gatinti sukhassa pavattiṭṭhānaṃ. Sukhamevettha gacchanti, na dukkhanti vā sugati. Manāpiyarūpāditāya saha aggehīti saggaṃ, lokaṃ.



7.66. 如是，在这稻芒的譬喻中，先显示比喻后显示意义，说"诸比丘，譬如"等。否则就与中部注释书相矛盾，这里也与前后不相符。或者应当按照中部注释书所说的方式来理解这里的文句。
稻芒是稻谷顶端生长的针状物，麦芒也是一样。由于芒的细小易碎，其伤害不会太大，所以说"将会刺伤，意思是将会割破皮肤"。如同错误放置的稻芒等即使踩上也不会伤及手等，因为处在无法伤害的状态；同样地，趋向积集的心不能破除无明，因为生起时处在无法破除的状态，这个意思通过"错误放置"等来说明。在八处，即通过"对苦的无知"等所说的苦等四谛和前际等四处。浓厚的，即由于长期熏习而变得非常浓厚。由于境界广大、对治力强、眷属众多、痛苦很多，所以大无明就是无明。那大无明中的"大"字也表示众多的意思，如"大众"等。由于脱离渴爱之系缚，是说那里没有渴爱。
在第二经中，当说"只被脚踩踏"时，也说"被踩踏"，就像被手按压踩踏一样，这是习惯用语，所以说"只说被踩踏"。圣者语言是圣地居民的语言。为了显示不取大而只取小的目的，开始说"为什么"等。由此表明"不应认为趣向出离的善法即使适当生起也是少的"，就像小河流逐渐获得助缘而增长，成为奔流入海的大河一样，逐渐地必定会引导人到达涅槃大海。"辟支菩提、佛地"是宾格。说明了轮回与出离。
在第三经中，"被嗔心污染"是指被如同混合毒的腐尿般的嗔心污染，它污染相应的诸法和所生起的相续。"以自己的心"是指以自己的他心智或一切智智相应的心。"确定"是以智确定。趣向快乐的是安乐。完全没有安乐的是恶趣，身心之苦的去处是恶趣，以各种方式使人堕落的是堕处，连一点安乐也没有的是地狱，应当如此理解这里的意思。
在第四经中，"以信心净信"是以名为信的净信而净信，不是因感官不清净。"乐的去处"是乐的住处。只有快乐而没有痛苦的是善趣。因为有可意的色等，与善法俱的是天界。

45. Pañcame pariḷāhavūpasamakaro rahado etthāti rahado, udakapuṇṇo rahado udakarahado. Udakaṃ dahati dhāretīti udakadaho. Āviloti kalalabahulatāya ākulo. Tenāha – ‘‘avippasanno’’ti. Luḷitoti vātena āloḷito. Tenāha – ‘‘aparisaṇṭhito’’ti. Vātābhighātena vīcitaraṅgamalasamākulatāya hi parito na saṇṭhito vā aparisaṇṭhito. Vātābhighātena udakassa ca appabhāvena kalalībhūto kaddamabhāvappattoti āha – ‘‘kaddamībhūto’’ti. Sippiyo muttasippiādayo. Sambukā saṅkhasalākavisesā. Carantampi tiṭṭhantampīti yathālābhavacanametaṃ daṭṭhabbaṃ. Tameva hi yathālābhavacanataṃ dassetuṃ – ‘‘etthā’’tiādi āraddhaṃ.

Pariyonaddhenāti paṭicchāditena. Tayidaṃ kāraṇena āvilabhāvassa dassanaṃ. Diṭṭhadhamme imasmiṃ attabhāve bhavo diṭṭhadhammiko, so pana lokiyopi hoti lokuttaropīti āha – ‘‘lokiyalokuttaramissako’’ti. Pecca samparetabbato samparāyo, paraloko. Tenāha – ‘‘so hi parattha atthoti parattho’’ti. Iti dvidhāpi sakasantatipariyāpanno eva gahitoti itarampi saṅgahetvā dassetuṃ – ‘‘apicā’’tiādimāha. Ayanti kusalakammapathasaṅkhāto dasavidho dhammo. Satthantarakappāvasāneti idaṃ tassa āsannabhāvaṃ sandhāya vuttaṃ. Yassa kassaci antarakappassāvasāneti veditabbaṃ. Ariyānaṃ yuttanti ariyānaṃ ariyabhāvāya yuttaṃ, tato eva ariyabhāvaṃ kātuṃ samatthaṃ. Ñāṇameva ñeyyassa paccakkhakaraṇaṭṭhena dassananti āha – ‘‘ñāṇameva hī’’tiādi. Kiṃ pana tanti āha – ‘‘dibbacakkhū’’tiādi.

46. Chaṭṭhe acchoti tanuko. Tanubhāvameva hi sandhāya ‘‘abahalo’’ti vuttaṃ. Yasmā pasanno nāma accho na bahalo, tasmā ‘‘pasannotipi vaṭṭatī’’ti vuttaṃ. Vippasannoti visesena pasanno . So pana sammā pasanno nāma hotīti āha – ‘‘suṭṭhu pasanno’’ti. Anāviloti akaluso. Tenāha – ‘‘parisuddho’’tiādi. Saṅkhanti khuddakasevālaṃ, yaṃ ‘‘tilabījaka’’nti vuccati. Sevālanti kaṇṇikasevālaṃ. Paṇakanti udakamalaṃ. Cittassa āvilabhāvo nīvaraṇahetukoti āha – ‘‘anāvilenāti pañcanīvaraṇavimuttenā’’ti.

47. Sattame rukkhajātānīti ettha jātasaddena padavaḍḍhanameva kataṃ yathā ‘‘kosajāta’’nti āha – ‘‘rukkhānamevetaṃ adhivacana’’nti. Koci hi rukkho vaṇṇena aggo hoti yathā taṃ rattacandanādi. Koci gandhena yathā taṃ gosītacandanaṃ. Koci rasena khadirādi. Koci thaddhatāya campakādi. Maggaphalāvahatāya vipassanāvasena bhāvitampi gahitaṃ. ‘‘Tattha tattheva sakkhibhabbataṃ pāpuṇātī’’ti (a. ni. 3.103) vacanato ‘‘abhiññāpādakacatutthajjhānacittameva, āvuso’’ti phussamittatthero vadati.

48. Aṭṭhame cittassa parivattanaṃ uppādanirodhā evāti āha – ‘‘evaṃ lahuṃ uppajjitvā lahuṃ nirujjhanaka’’nti. Adhimattapamāṇattheti atikkantapamāṇatthe, pamāṇātītatāyanti attho. Tenāha – ‘‘ativiya na sukarā’’ti. Cakkhuviññāṇampi adhippetamevāti sabbassapi cittassa samānakhaṇattā vuttaṃ. Cittassa ativiya lahuparivattibhāvaṃ theravādena dīpetuṃ – ‘‘imasmiṃ panatthe’’tiādi vuttaṃ. Cittasaṅkhārāti sasampayuttaṃ cittaṃ vadati. Vāhasatānaṃ kho, mahārāja, vīhīnanti potthakesu likhanti, ‘‘vāhasataṃ kho, mahārāja, vīhīna’’nti pana pāṭhena bhavitabbaṃ. Milindapañhepi (mi. pa. 4.

45. 在第五经中，能平息热恼的水池在这里称为水池，充满水的水池是水池。能容纳水的是水池。浑浊是指因为含有很多泥沙而混浊。因此说"不清净"。搅动是指被风吹动。因此说"不安定"。因为被风吹击而波浪、漩涡、污物混杂，周围不安定，所以是不安定。因为风的吹击和水量少而泥泞，变成泥浆，所以说"变成污泥"。贝类是指珍珠贝等。螺类是指某种螺壳。"行走的和站立的"这应当理解为随所遇而说。为了说明这种随所遇的说法，所以开始说"在这里"等。
"被覆盖"是指被遮蔽。这是通过原因显示浑浊的状态。现法是指此生此世的存在，这包括世间的和出世间的，所以说"世间出世间混合"。死后应该前往的是来世，即他世。因此说"那是他处之义所以是他义"。如是两种都只取自相续所摄，为了包含其他的而说"又"等。这是指十种善业道法。"在中劫末"这是就其接近而说。应当理解是指任何中劫末。"适合圣者"是适合圣者的圣性，因此能够造就圣性。智慧本身因为能使所知明显而成为见，所以说"因为智慧"等。什么是那个呢？说"天眼"等。
46. 在第六经中，"清澈"是指稀薄。确实是指稀薄所以说"不浑浊"。因为清净就是清澈而不浑浊，所以说"清净也可以"。"极清净"是特别清净。这就是完全清净，所以说"善清净"。"不浑浊"是不污染。因此说"清净"等。"贝壳"是小水藻，也叫做"芝麻籽"。"水藻"是耳状水藻。"水草"是水中的污垢。心的浑浊是由盖障造成的，所以说"不浑浊即是远离五盖"。
47. 在第七经中，"树种"这里的"种"字只是词的增饰，如"藏生"，所以说"这只是树的代称"。有些树以颜色为最胜，如红檀等。有些以香气为最胜，如牛头旃檀。有些以味道为最胜，如钩刺树等。有些以坚硬为最胜，如旃簸迦等。因为能带来道果，所以也包括以观智修习的。因为经中说"在各处证得亲证能力"，所以弗沙密多长老说"朋友，只是生起神通的第四禅心"。
48. 在第八经中，心的转变就是生灭，所以说"如此迅速生起迅速灭去"。"过度量"是指超越量，即超过限量的意思。因此说"非常难"。"眼识也包括在内"是因为一切心都是同一刹那而说。为了以长老的说法说明心的极其迅速转变，所以说"在这个意义上"等。"心行"是指心及其相应法。"大王，一百车的稻谷"，书中这样写，但应该是"大王，一车的稻谷"这样的文句。在《弥兰陀问经》中也。。。

1.2) hi katthaci ayameva pāṭho dissati. ‘‘Vāhasatāna’’nti vā paccatte sāmivacanaṃ byattayena vuttanti daṭṭhabbaṃ. Aḍḍhacūḷanti thokena ūnaṃ upaḍḍhaṃ. Kassa pana upaḍḍhanti? Adhikārato vāhassāti viññāyati. ‘‘Aḍḍhacuddasa’’nti keci. ‘‘Aḍḍhacatuttha’’nti apare. Sādhikaṃ diyaḍḍhasataṃ vāhāti daḷhaṃ katvā vadanti, vīmaṃsitabbaṃ. Catunāḷiko tumbo. Pucchāya abhāvenāti ‘‘sakkā pana, bhante, upamaṃ kātu’’nti evaṃ pavattāya pucchāya abhāvena na katā upamā. Dhammadesanāpariyosāneti sannipatitaparisāya yathāraddhadhammadesanāya pariyosāne.

49. Navame pabhassaranti pariyodātaṃ sabhāvaparisuddhaṭṭhena. Tenāha – ‘‘paṇḍaraṃ parisuddha’’nti. Pabhassaratādayo nāma vaṇṇadhātuyaṃ labbhanakavisesāti āha – ‘‘kiṃ pana cittassa vaṇṇo nāma atthī’’ti? Itaro arūpatāya ‘‘natthī’’ti paṭikkhipitvā pariyāyakathā ayaṃ tādisassa cittassa parisuddhabhāvanādīpanāyāti dassento ‘‘nīlādīna’’ntiādimāha. Tathā hi ‘‘so evaṃ samāhite citte parisuddhe pariyodāte’’ti (dī. ni. 1.243-244; ma. ni. 1.384-386, 431-433; pārā. 12-13) vuttaṃ . Tenevāha – ‘‘idampi nirupakkilesatāya parisuddhanti pabhassara’’nti. Kiṃ pana bhavaṅgacittaṃ nirupakkilesanti? Āma sabhāvato nirupakkilesaṃ, āgantukaupakkilesavasena pana siyā upakkiliṭṭhaṃ. Tenāha – ‘‘tañca kho’’tiādi. Tattha attano tesañca bhikkhūnaṃ paccakkhabhāvato pubbe ‘‘ida’’nti vatvā idāni paccāmasanavasena ‘‘ta’’nti āha. Ca-saddo atthūpanayane. Kho-saddo vacanālaṅkāre, avadhāraṇe vā. Vakkhamānassa atthassa nicchitabhāvato bhavaṅgacittena sahāvaṭṭhānābhāvato upakkilesānaṃ āgantukatāti āha – ‘‘asahajātehī’’tiādi. Rāgādayo upecca cittasantānaṃ kilissanti vibādhenti upatāpenti cāti āha – ‘‘upakkilesehīti rāgādīhī’’ti. Bhavaṅgacittassa nippariyāyato upakkilesehi upakkiliṭṭhatā nāma natthi asaṃsaṭṭhabhāvato, ekasantatipariyāpannatāya pana siyā upakkiliṭṭhatāpariyāyoti āha – ‘‘upakkiliṭṭhaṃ nāmāti vuccatī’’ti. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādimāha. Tena bhinnasantānagatāyapi nāma iriyāya loke gārayhatā dissati, pageva ekasantānagatāya iriyāyāti imaṃ visesaṃ dasseti. Tenāha – ‘‘javanakkhaṇe…pe… upakkiliṭṭhaṃ nāma hotī’’ti.

50. Dasame bhavaṅgacittameva cittanti ‘‘pabhassaramidaṃ, bhikkhave, citta’’nti vuttaṃ bhavaṅgacittameva. Yadaggena bhavaṅgacittaṃ tādisapaccayasamavāye upakkiliṭṭhaṃ nāma vuccati, tadaggena tabbidhurapaccayasamavāye upakkilesato vimuttanti vuccati. Tenāha – ‘‘upakkilesehi vippamuttaṃ nāma hotī’’ti. Sesamettha navamasutte vuttanayānusārena veditabbaṃ.

Paṇihitaacchavaggavaṇṇanā niṭṭhitā.

6. Accharāsaṅghātavaggavaṇṇanā

51. Chaṭṭhassa paṭhame assutavāti ettha ‘‘sādhu paññāṇavā naro’’tiādīsu (jā. 2.18.101) atthitāmattassa bodhako vā-saddo. ‘‘Sīlavā hoti kalyāṇadhammo’’tiādīsu (ma. ni. 3.381) pasaṃsāvisiṭṭhāya atthitāya. ‘‘Paññavā hoti udayatthagāminiyā paññāya samannāgato’’tiādīsu (dī. ni. 3.317; ma. ni. 

1.2. 在一些地方确实看到这个文句。或者应当理解"一百车"是主格以所有格表示的变格。"半的减半"是略少于一半。但是什么东西的一半呢？从上下文可知是一车。有些人说是"十三个半"。其他人说是"三个半"。有些人坚持说是一百五十多车，这需要考证。一筒是四那利。"因为没有问题"是指没有"尊者，可以作譬喻吗？"这样的问题而没有作譬喻。"在法说终了时"是在集会大众所开始的法说结束时。
49. 在第九经中，"光明"是指纯净，因为本性清净的缘故。因此说"白净清净"。光明等是在色界中可得的特质，所以问"心真的有颜色吗？"另一方面因为是无色的，否定说"没有"，这是比喻说法，用来显示那样的心的清净性等，所以说"青"等。如是说"如是心寂静、清净、明亮"。因此说"这也因为无污染而清净称为光明"。但是有分心真的无污染吗？是的，就本性而言是无污染的，但可能因为客尘污染而有污染。因此说"而且那个"等。在那里，因为对自己和那些比丘来说是现见的，所以先说"这个"，现在以追述的方式说"那个"。"且"字表示引入义。"实"字是装饰语，或表示确定。因为将要说的义理是确定的，因为污染与有分心不能共存，所以污染是客尘性的，因此说"非俱生"等。染等靠近而污染心相续，扰乱和烧恼，所以说"污染即是贪等"。有分心从究竟义来说不会被污染所污染，因为不相应，但由于在同一相续中，所以有被污染的比喻说法，因此说"称为被污染"。现在为了以譬喻说明这个意思而说"譬如"等。由此显示，即使在不同相续中的行为在世间也被呵责，更何况是在同一相续中的行为。因此说"在速行刹那......称为被污染"。
50. 在第十经中，"只是有分心"是指"诸比丘，这心是光明的"所说的只是有分心。正如有分心在那样的缘合和合时称为被污染，同样地在相反的缘合和合时称为从污染解脱。因此说"称为从污染解脱"。这里其余的应当依照第九经所说的方法来理解。
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弹指品注释
51. 在第六品第一经中，"未闻"这里的"有"字在"善哉有智者"等句中只表示存在。在"持戒具善法"等句中表示值得赞叹的存在。在"有慧具足见生灭慧"等句中。。。;

2.25) atisayatthavisiṭṭhāya atthitāya, tasmā yassa pasatthaṃ atisayena vā sutaṃ atthi, so sutavā, saṃkilesaviddhaṃsanasamatthaṃ pariyattidhammassavanaṃ, taṃ sutvā tathattāya paṭipatti ca ‘‘sutavā’’ti iminā padena pakāsitā. Sotabbayuttaṃ sutvā kattabbanipphattivasena suṇīti vā sutavā, tappaṭikkhepena na sutavāti assutavā.

Ayañhi akāro ‘‘ahetukā dhammā (dha. sa. 2 dukamātikā), abhikkhuko āvāso’’tiādīsu (pāci. 1047) taṃsamāyoganivattiyaṃ diṭṭho. ‘‘Appaccayā dhammā’’ti (dha. sa. 7 dukamātikā) taṃsambandhibhāvanivattiyaṃ. Paccayuppannañhi paccayasambandhīti apaccayuppannattā ataṃsambandhitā ettha jotitā. ‘‘Anidassanā dhammā’’ti (dha. sa. 9 dukamātikā) taṃsabhāvanivattiyaṃ. Nidassanañhi ettha daṭṭhabbatā. Atha vā passatīti nidassanaṃ, cakkhuviññāṇaṃ. Taggahetabbatānivattiyaṃ, tathā ‘‘anāsavā dhammā’’ti (dha. sa. 15 dukamātikā). ‘‘Appaṭighā dhammā (dha. sa. 10 dukamātikā) anārammaṇā dhammā’’ti (dha. sa. 55 dukamātikā) taṃkiccanivattiyaṃ. ‘‘Arūpino dhammā acetasikādhammā’’ti taṃsabhāvanivattiyaṃ. Tadaññatā hi idha pakāsitā. ‘‘Amanusso’’ti tabbhāvamattanivattiyaṃ. Manussattamattaṃ natthi, aññaṃ taṃsadisanti. Sadisatā hi ettha sūcitā. ‘‘Assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño’’ti (a. ni. 3.13) ca taṃsambhāvanīyaguṇanivattiyaṃ. Garahā hi idha ñāyati. ‘‘Kacci bhoto anāmayaṃ (jā. 1.15.146; 2.

2.25. 表示殊胜的存在，所以对于拥有值得称赞或殊胜闻法的人，他是闻者，是能够破除烦恼的教法听闻，听了之后依法而行的实践也用"闻者"这个词来表示。或者是听了应当听的后依此完成所应做的而成为闻者，与此相反的是不闻者，即未闻者。
这个"a"字在"无因法"、"无比丘的住处"等句中，表示与彼不相应。在"无缘法"中表示与彼不相关。因为缘生法与缘相关，所以非缘生而不与彼相关在这里得到说明。在"无相法"中表示非彼本性。因为相在这里是可见性。或者说，能见为相，即眼识。表示不能被彼所取，同样地如"无漏法"。"无对法"、"无所缘法"表示无彼作用。"无色法"、"非心所法"表示非彼本性。因为这里说明的是异于彼。"非人"表示仅仅不是彼性。没有人性而已，是与彼相似的其他。因为这里暗示相似性。"非沙门而自称沙门，非梵行者而自称梵行者"表示无彼应尊重的功德。因为这里表明呵责。"希望阁下无病"。。。

20.129) anudarā kaññā’’ti ca tadanappabhāvanivattiyaṃ. ‘‘Anuppannā dhammā’’ti (dha. sa. 17 tikamātikā) taṃsadisabhāvanivattiyaṃ. Atītānañhi uppannapubbattā uppādidhammānañca paccayekadesasiddhiyā āraddhuppādabhāvato kālavinimuttassa ca vijjamānattā uppannānukūlatā, pageva paccuppannānanti tabbidhuratā hettha viññāyati. ‘‘Asekkhā dhammā’’ti (dha. sa. 11 tikamātikā) tadapariyosānanivattiyaṃ. Tanniṭṭhānañhettha pakāsitanti evaṃ anekesaṃ atthānaṃ jotako. Idha pana ‘‘arūpino dhammā (dha. sa. 11 dukamātikā), acetasikā dhammā’’tiādīsu (dha. sa. 57 dukamātikā) viya taṃsabhāvanivattiyaṃ daṭṭhabbo, aññattheti attho. Etenassa sutādiñāṇavirahaṃ dasseti. Tena vuttaṃ – ‘‘āgamādhigamābhāvā ñeyyo assutavā itī’’ti.

Idāni tassatthaṃ vivaranto ‘‘yo hī’’tiādimāha. Tattha yasmā khandhadhātādikosallenapi upakkilesaupakkiliṭṭhānaṃ jānanahetubhūtaṃ bāhusaccaṃ hoti. Yathāha – ‘‘kittāvatā nu kho, bhante, bahussuto hoti? Yato kho, bhikkhu, khandhakusalo hoti. Dhātu…pe… āyatana…pe… paṭiccasamuppādakusalo hoti. Ettāvatā kho, bhikkhu, bahussuto hotī’’ti. Tasmā ‘‘yassa ca khandhadhātuāyatanapaccayākārasatipaṭṭhānādīsū’’tiādi vuttaṃ. Tattha vācuggatakaraṇaṃ uggaho. Atthaparipucchanaṃ puripucchā. Kusalehi saha codanāpariharaṇavasena vinicchayakaraṇaṃ vinicchayo. Ācariye pana payirupāsitvā atthadhammānaṃ āgamanaṃ sutamayañāṇavasena avabujjhanaṃ āgamo. Maggaphalanibbānānaṃ sacchikiriyā adhigamo.

Bahūnaṃ nānappakārānaṃ sakkāyadiṭṭhādīnaṃ avihatattā tā janenti, tāhi vā janitāti puthujjanā. Avighātameva vā jana-saddo vadati. Puthu satthārānaṃ mukhullokikāti ettha puthū janā satthupaṭiññā etesanti puthujjanā. Sabbagatīhi avuṭṭhitāti ettha janetabbā, jāyanti vā ettha sattāti janā, gatiyo, tā puthū etesanti puthujjanā. Ito pare jāyanti etehīti janā, abhisaṅkhārādayo, te etesaṃ puthū vijjantīti puthujjanā. Abhisaṅkhārādiattho eva vā jana-saddo daṭṭhabbo. Oghā kāmoghādayo. Rāgaggiādayo santāpā. Te eva sabbepi vā kilesā pariḷāhā. Puthu pañcasu kāmaguṇesu rattāti ettha jāyatīti jano, rāgo gedhoti evamādiko, puthu jano etesanti puthujjanā. Puthūsu janā jātā rattāti evaṃ rāgādiattho eva vā jana-saddo daṭṭhabbo.

Rattāti vatthaṃ viya raṅgajātena cittassa vipariṇāmakarena chandarāgena rattā sārattā. Giddhāti abhikaṅkhanasabhāvena abhigijjhanena giddhā gedhaṃ āpannā. Gadhitāti ganthitā viya dummocanīyabhāvena tattha paṭibaddhā. Mucchitāti kilesavasena visaññibhūtā viya anaññakiccā mohamāpannā. Ajjhopannāti anaññasādhāraṇe viya katvā gilitvā pariniṭṭhāpetvā ṭhitā. Laggāti vaṅkakaṇṭake viya āsattā, mahāpalipe yāva nāsikaggā palipannapuriso viya uddharituṃ asakkuṇeyyabhāvena nimuggā . Laggitāti makkaṭālepe ālaggabhāvena sammasito viya makkaṭo pañcannaṃ indriyānaṃ vasena ālaggitā. Palibuddhāti sambaddhā, upaddutā vā. Āvutāti āvaritā. Nivutāti nivāritā. Ovutāti paliguṇṭhitā, pariyonaddhā vā. Pihitāti pidahitā. Paṭicchannāti chāditā. Paṭikujjitāti heṭṭhāmukhajātā.


20.129. "无腹（细腰）的少女"等表示不具彼殊胜性。"未生法"表示无彼相似性。因为过去法曾经生起，将生法由于部分因缘已成就而已开始生起，超越时间的法存在，所以都顺于生起，更何况是现在法，所以在这里表示与彼相反。"无学法"表示非彼究竟，因为这里说明彼之究竟。如是能显示多种意义。但在这里应当如"无色法"、"非心所法"等中那样理解为无彼本性，即是其他的意思。由此显示他缺乏闻等智慧。因此说："因为没有教法和证法，应知为未闻者。"
现在为了解释其义而说"若"等。在那里，因为通晓蕴界等也是知道污染和被污染的原因之多闻。如说："尊者，如何是多闻？比丘，当通晓蕴、通晓界......通晓处......通晓缘起，则为多闻。"所以说"对于蕴、界、处、缘起、念处等"。在那里，背诵是记诵。询问义理是遍问。与智者一起通过问答方式作决定是抉择。亲近师长而领受义法，以闻所成智了解是教法。证得道果涅槃是证法。
因为许多不同类型的有身见等未被破除而生起它们，或被它们所生，故为凡夫。或者生字只表示不破除。"仰视诸多师"中，诸多自称为师的是他们的，故为凡夫。"未出离一切趣"中，应当生或在此生的是生，即诸趣，这些诸趣是他们的，故为凡夫。由此后面生起的是生，即行等，这些对他们来说是多的，故为凡夫。或者生字应理解为行等义。暴流是欲暴流等。贪火等是热恼。或者一切烦恼都是热恼。"贪著五种欲"中，生起的是生，即贪着等，诸多生是他们的，故为凡夫。或者生字应理解为贪等义。
"染著"是如衣服被染料那样被能改变心的欲贪所染著、极染著。"贪求"是以希求为性而贪求，达到贪求。"执著"是如被系缚那样难以解脱地执著于彼。"迷醉"是因烦恼而如失去意识那样无有他事而陷入痴。"耽溺"是如独占一样吞咽消化而住。"粘著"是如钩在钩子上那样执著，如人陷入大泥沼直至鼻尖那样不能拔出地沉没。"系著"是如猴子被粘在粘胶上那样被五根所系著。"障碍"是束缚或困扰。"覆盖"是遮蔽。"遮蔽"是阻碍。"包围"是缠绕或遍覆。"关闭"是封闭。"隐藏"是掩蔽。"倒覆"是向下倾倒。


‘‘Assutavā’’ti etena avijjandhatā vuttāti āha – ‘‘andhaputhujjano vutto’’ti. Cittaṭṭhiti cittapariggaho natthīti yāya paṭipattiyā cittassa upakkilesaṃ tato vippamuttiñca yathāsabhāvato jāneyya, sā cittabhāvanā cittaṭṭhiti. Ekārammaṇe suṭṭhu samādhānavasena avaṭṭhitiṃ pādakaṃ katvā pavattitā sampayuttadhammehi nissayārammaṇehi ca saddhiṃ cittassa pariggahasaññitā vipassanābhāvanāpi natthi, yāya vuttamatthaṃ yathāsabhāvato jāneyya.

52. Dutiye sutavāti padassa attho anantarasutte vuttoyeva. Ariyasāvakoti ettha catukkaṃ sambhavatīti taṃ dassetuṃ – ‘‘atthi ariyo’’tiādi āraddhaṃ. Paccekaṃ saccāni buddhavantoti paccekabuddhā. Nanu sabbepi ariyā paccekameva saccāni paṭivijjhanti dhammassa paccattavedanīyabhāvato? Nayidamīdisaṃ paṭivedhaṃ sandhāya vuttaṃ. Yathā pana sāvakā aññesaṃ nissayena saccāni paṭivijjhanti paratoghosena vinā tesaṃ dassanamaggassa anuppajjanato. Yathā ca sammāsambuddhā aññesaṃ nissayabhāvena saccāni abhisambujjhanti, na evamete, ete pana aparaneyyā hutvā aparanāyakabhāvena saccāni paṭivijjhanti. Tena vuttaṃ – ‘‘paccekaṃ saccāni buddhavantoti paccekabuddhā’’ti.

Atthi sāvako na ariyoti ettha pothujjanikāya saddhāya ratanattaye abhippasanno saddhopi gahito eva. Gihī anāgataphaloti idaṃ pana nidassanamattaṃ daṭṭhabbaṃ. Yathāvuttapuggalo hi saraṇagamanato paṭṭhāya sotāpattiphalasacchikiriyāya paṭipannoicceva vattabbataṃ labhati. Svāyamattho dakkhiṇāvisuddhisuttena (ma. ni. 3.376 ādayo) dīpetabbo. Sutavāti ettha vuttaattho nāma attahitaparahitappaṭipatti, tassa vasena sutasampanno. Yaṃ sandhāya vuttaṃ – ‘‘so ca hoti sutena upapanno, appampi ce sahitaṃ bhāsamāno’’ti ca ādi. Ariyasāvakoti veditabboti ariyassa bhagavato dhammassavanakicce yuttappayuttabhāvato vuttaṃ. Upakkilesehi vippamutti anupakkiliṭṭhatā, tassā yathāsabhāvajānanaṃ daḷhatarāya eva cittabhāvanāya sati hoti, na aññathāti ‘‘balavavipassanā kathitā’’ti vuttaṃ.

53. Tatiye aggikkhandhopamasuttantaaṭṭhuppattiyanti aggikkhandhopamasutte (a. ni. 

以"未闻者"表示无明盲目性，所以说"称为盲目凡夫"。"无心住立、无心把握"是指缺乏能如实知道心的污染和从中解脱的修习，即心的修习和心的住立。以在一所缘中善巧安住为基础而生起的，与相应法和所依所缘一起称为把握心的观智修习也没有，能借此如实了知所说之义。
52. 第二经中，"闻者"一词的意思已在前经中说过。"圣弟子"这里有四种情况，为了显示这点而开始说"有圣"等。各自觉悟真理的是辟支佛。难道不是一切圣者都各自证悟真理，因为法是自证自知的吗？这不是针对这样的证悟而说的。相反，如弟子依止他人而证悟真理，因为没有他人教导则其见道不能生起；又如正等觉者以成为他人依止而觉悟真理，这些辟支佛不是这样，他们是不需他引导，以不作他人导师的方式证悟真理。因此说"各自觉悟真理的是辟支佛"。
"有弟子非圣"这里也包括以凡夫信对三宝具净信的信者。"在家未得果"这只应看作是举例。因为如上所说的人，从归依开始就应该称为趋向证得预流果的人。这个意思应该用净施经来说明。"闻者"这里所说的意思是自利利他的实践，他在这方面具足多闻。关于这点说："他具足闻，即使说少许也是相应的"等。应知"圣弟子"是因为在听闻世尊之法的工作上精勤努力而说的。从污染解脱即是无污染，如实了知这点只有在更强的心修习时才有，不会是其他情况，所以说"说的是强有力的观智"。
53. 在第三经中，"火蕴譬喻经的缘起"是在火蕴譬喻经...

7.72) desanāaṭṭhuppattiyaṃ . Taṃdesanāhetukañhi ekaccānaṃ bhikkhūnaṃ micchāpaṭipattiṃ nimittaṃ katvā bhagavā imaṃ suttaṃ desesi. Avijahitameva hoti sabbakālaṃ suppatiṭṭhitasatisampajaññattā. Yasmā buddhānaṃ rūpakāyo bāhirabbhantarehi malehi anupakkiliṭṭho sudhotajātimaṇisadiso, tasmā vuttaṃ – ‘‘upaṭṭhākānuggahatthaṃ sarīraphāsukatthañcā’’ti. Vītināmetvāti phalasamāpattīhi vītināmetvā. Kālaparicchedavasena vivittāsane vītināmanaṃ vivekaninnatāya ceva paresaṃ diṭṭhānugatiāpajjanatthañca. Nivāsetvāti vihāranivāsanaparivattanavasena nivāsetvā. Kadāci ekakassa, kadāci bhikkhusaṅghaparivutassa, kadāci pakatiyā, kadāci pāṭihāriyehi vattamānehi ca gāmappaveso tathā tathā vinetabbapuggalavasena. Upasaṃharitvāti himavantādīsu pupphitarukkhādito ānetvā. Oṇatuṇṇatāya bhūmiyā satthu padanikkhepasamaye samabhāvāpatti, sukhasamphassavikasitapadumasampaṭicchanañca suppatiṭṭhitapādatāya nissandaphalaṃ, na iddhinimmānaṃ. Nidassanamattañcetaṃ sakkharākaṭhalakaṇṭakasaṅkukalalādiapagamo sucibhāvāpattīti evamādīnampi tadā labbhanato.

Indakhīlassa anto ṭhapitamatteti idaṃ yāvadeva veneyyajanavinayatthāya satthu pāṭihāriyaṃ pavattanti katvā vuttaṃ. Dakkhiṇapādeti idaṃ buddhānaṃ sabbapadakkhiṇatāya. ‘‘Chabbaṇṇarasmiyo’’ti vatvāpi ‘‘suvaṇṇarasapiñjarāni viyā’’ti idaṃ buddhānaṃ sarīre pītābhāya yebhuyyatāya vuttaṃ. Madhurenākārena saddaṃ karonti daṭṭhabbasārassa diṭṭhatāya. Bheriādīnaṃ pana saddāyanaṃ dhammatāva. Paṭimānentīti ‘‘sudullabhaṃ idaṃ ajja amhehi labbhati, ye mayaṃ īdisena paṇītena āhārena bhagavantaṃ upaṭṭhahāmā’’ti patītamānasā mānenti pūjenti. Tesaṃ santānāni oloketvāti tesaṃ tathā upaṭṭhākānaṃ puggalānaṃ atīte etarahi ca pavattacittasantānāni oloketvā. Arahatte patiṭṭhahantīti sambandho. Tatthāti vihāre. Gandhamaṇḍalamāḷeti catujjātiyagandhena kataparibhaṇḍe maṇḍalamāḷe.

Dullabhā khaṇasampattīti satipi manussattappaṭilābhe patirūpadesavāsaindriyāvekallasaddhāpaṭilābhādayo guṇā dullabhāti attho. Cātumahārājika…pe… vasavattibhavanaṃ gacchantīti idaṃ tattha suññavimānāni sandhāya vuttaṃ. Bhagavā gandhakuṭiṃ pavisitvā pacchābhattaṃ tayo bhāge katvā paṭhamabhāge sace ākaṅkhati, dakkhiṇena passena sīhaseyyaṃ kappeti. Sace ākaṅkhati, buddhāciṇṇaphalasamāpattiṃ samāpajjati. Atha yathākālaparicchedaṃ tato vuṭṭhahitvā dutiyabhāge pacchimayāme tatiyakoṭṭhāse viya lokaṃ voloketi veneyyānaṃ ñāṇaparipākaṃ passituṃ. Tenāha – ‘‘sace ākaṅkhatī’’tiādi.

Kālayuttanti pattakallaṃ, ‘‘imissā velāya imassa evaṃ vattabba’’nti taṃkālānurūpaṃ. Samayayuttanti tasseva vevacanaṃ, aṭṭhuppattianurūpaṃ vā. Samayayuttanti vā ariyasamayasaṃyuttaṃ. Desakālānurūpameva hi buddhā bhagavanto dhammaṃ desenti, desentā ca ariyasammataṃ paṭiccasamuppādanayaṃ dīpentāva desenti. Atha vā samayayuttanti hetūdāharaṇasahitaṃ. Kālena sāpadesañhi bhagavā dhammaṃ deseti, kālaṃ viditvā parisaṃ uyyojeti, na yāva samandhakārā dhammaṃ deseti.


7.72. 在说法缘起中。因为以某些比丘的邪行为因缘，世尊说此经。因为正念正知完全建立所以始终是不舍离的。因为诸佛的色身不被内外垢染所污染，如同洗净的天然宝石，所以说"为了摄受侍者和身体安适"。"度过"是以果定度过。在独处座位以时限度过是因为倾向独处和为了让他人效法。"穿好"是以换穿住衣的方式穿好。有时独自一人，有时比丘僧众围绕，有时平常地，有时以神变进入村落，这是根据应当调伏的人而如是如是。"带来"是从喜玛拉雅等处带来开花的树等。地面凹凸在世尊放足时变平坦，以及足踏之处有安乐触的莲花承接,这是善立足的等流果，不是神变所化。这只是举例，因为当时也可得到砂砾、碎石、荆棘、锋利物、污泥等消失而变得清净等。
"一放置在门柱内"这是说世尊的神变只为调伏应化众生而运作。"右足"这是因为诸佛一切都是右。说"六色光"后又说"如金色光的黄色"，这是因为诸佛身上黄色居多而说的。以悦耳的方式发出声音是因为见到应见的精要。但钟鼓等发声是自然现象。"恭敬"是因为"今天我们得到这难得的机会，能以如此殊胜的食物供养世尊"而心生欢喜地恭敬供养。"观察他们的相续"是观察那些如此侍者的人们过去现在的心相续。与"安住于阿罗汉果"相连。"在那里"是在精舍。"香坛场"是以四种香料装饰的圆形场地。
"难得时机圆满"的意思是即使获得人身，适当处所居住、诸根无缺、获得信心等功德也难得。"去四大王天......化乐天宫"这是针对那里的空宫殿而说。世尊进入香室后，将午后时间分成三份，如果愿意，在第一份以右胁而卧狮子卧。如果愿意，入佛常果定。然后按时出定，在第二份如同后夜第三份那样观察世间，以见所化众生智慧的成熟。因此说"如果愿意"等。
"时宜"是适时，即"在这时候对这人应当这样说"的适合那时的。"契机"是它的同义词，或适合因缘。或者"契机"是与圣道相应。因为诸佛世尊说法都是适合时处的，说时也是通过说明圣者所认可的缘起法而说。或者"契机"是具有因缘譬喻。因为世尊适时地以譬喻说法，知时而遣散众人，不会说法直到天黑。


Utuṃ gaṇhāpeti, na pana malaṃ pakkhāletīti adhippāyo. Na hi bhagavato kāye rajojallaṃ upalimpatīti. Tato tatoti attano attano divāṭṭhānādito. Okāsaṃ labhamānāti purebhattapacchābhattapurimayāmesu okāsaṃ alabhitvā idāni majjhimayāme okāsaṃ labhamānā, bhagavatā vā katokāsatāya okāsaṃ labhamānā. Pacchābhattassa tīsu bhāgesu paṭhamabhāge sīhaseyyakappanaṃ ekantikaṃ na hotīti āha – ‘‘purebhattato paṭṭhāya nisajjāpīḷitassa sarīrassā’’ti. Teneva hi tattha ‘‘sace ākaṅkhatī’’ti tadā sīhaseyyakappanassa anibaddhatā vibhāvitā. Kilāsubhāvo parissamo . Sīhaseyyaṃ kappeti sarīrassa kilāsubhāvamocanatthanti yojetabbaṃ. Buddhacakkhunā lokaṃ voloketīti idaṃ pacchimayāme bhagavato bahulaṃ āciṇṇavasena vuttaṃ. Appekadā avasiṭṭhabalañāṇehi sabbaññutaññāṇeneva ca bhagavā tamatthaṃ sādhetīti.

Imasmiṃyeva kicceti pacchimayāmakicce. Balavatā paccanutāpena saṃvaḍḍhamānena karajakāye mahāpariḷāho uppajjatīti āha – ‘‘nāmakāye santatte karajakāyo santatto’’ti. Nidhānagatanti sannicitalohitaṃ sandhāya vuttaṃ. Uṇhaṃ lohitaṃ mukhato uggañchīti lohitaṃ uṇhaṃ hutvā mukhato uggañchi. Ṭhānanti bhikkhupaṭiññaṃ. Taṃ pāpaṃ vaḍḍhamānanti bhikkhupaṭiññāya avijahitattā tathā pavaḍḍhamānapāpaṃ. Antimavatthuajjhāpannānampi upāyena pavattiyamāno yonisomanasikāro sātthako hotiyevāti dassento ‘‘jātasaṃvegā’’tiādimāha. Aho sallekhitanti aho ativiya sallekhena itaṃ pavattaṃ. Kāsāvapajjototi bhikkhūnaṃ bahubhāvato ito cito ca vicarantānaṃ tesaṃ kāsāvajutiyā pajjotito. Isivātaparivātoti sīlakkhandhādīnaṃ nibbānassa ca esanato isīnaṃ bhikkhūnaṃ guṇagandhena ceva guṇagandhavāsitena sarīragandhena ca parito samantato vāyito.

Dhammasaṃvego uppajji anāvajjanena pubbe tassa atthassa asaṃviditattā. Dhammasaṃvegoti ca tādise atthe dhammatāvasena uppajjanakaṃ sahottappañāṇaṃ. Assāsaṭṭhānanti cittassāsakāraṇaṃ kammaṭṭhānaṃ. Sabbesaṃ kiccānaṃ pubbabhāgo sabbapubbabhāgo. ‘‘Sabbe sattā averā hontū’’tiādinā hi cittassa paṭṭhānaṃ upaṭṭhānaṃ hitapharaṇaṃ. Itaraṃ ito thokaṃ mahantanti katvā idaṃ ‘‘cūḷaccharāsaṅghātasutta’’nti vuttaṃ. Accharāsaṅghāto vuccati aṅguliphoṭanakkhaṇo akkhinimisakālo, yo ekassa akkharassa uccāraṇakkhaṇo. Tenāha – ‘‘dve aṅguliyo paharitvā saddakaraṇamatta’’nti. Sabbasattānaṃ hitapharaṇacittanti sabbesampi sattānaṃ sammadeva hitesitavasena pavattacittaṃ. Āvajjento āsevatīti hitesitavasena āvajjento. Āvajjanena ābhujantopi āsevati nāma ñāṇavippayuttena. Jānantoti tathā ñāṇamattaṃ uppādentopi. Passantoti tathā ñāṇacakkhunā paccakkhato viya vipassantopi. Paccavekkhantoti tamatthaṃ pati pati avekkhantopi. Saddhāya adhimuccantotiādi pañcannaṃ indriyānaṃ vasena vuttaṃ. Abhiññeyyantiādi catusaccavasena vuttaṃ. Sabbameva cetaṃ vitthārato, sāmaññena āsevanadassanamevāti idhādhippetameva āsevanatthaṃ dassetuṃ – ‘‘idha panā’’tiādi vuttaṃ.


意思是使适应温度，而不是洗掉污垢。因为尘垢不会粘着世尊的身体。"从那里那里"是从各自的昼住处等。"得到机会"是在上午、午后、初夜没得到机会，现在在中夜得到机会，或因世尊给予机会而得到机会。因为午后三份中第一份卧狮子卧不是必定的，所以说"从上午开始坐久而身体疲劳"。因此在那里说"如果愿意"，显示那时狮子卧是不固定的。疲劳是疲倦。"卧狮子卧是为了解除身体疲劳"应当如此连接。"以佛眼观察世间"这是根据世尊在后夜的常行而说。有时世尊以其余力智和一切智智成就此事。
"在这件事"是在后夜的事。因为强烈的追悔增长而在所生身上生起大热恼，所以说"名身热时所生身热"。"隐藏"是指积聚的血。"热血从口中涌出"是血变热而从口中涌出。"地位"是比丘的自称。"那罪增长"是因为未舍弃比丘自称而如此增长的罪。为了显示即使对犯了究竟事的人，如理作意若以善巧方式运作也必定有益，所以说"生起厌离"等。"啊，何等削减"是啊，以何等极度的削减而行。"袈裟光明"是因比丘众多，他们来回行走，以袈裟的光辉而发光。"仙人香气弥漫"是因为寻求戒蕴等和涅槃而为仙人的比丘们，以功德香和功德香熏染的身香周遍弥漫。
法的厌离生起是因为以前未作意而不知那个意义。"法的厌离"即是对这样的义理依法性而生起的具有惭愧的智。"安息处"是心安息的原因，即业处。一切事的前分是最前分。因为以"愿一切众生无怨"等而心的建立、现前、遍满利益。另一个比这稍大，所以说这是"小弹指经"。弹指称为弹指刹那、眨眼时间，即一个音节发音的时间。因此说"以两指弹出声音的时间"。"遍满一切众生利益的心"是对一切众生正确以利益希求而转起的心。"作意而修习"是以利益希求而作意。以作意而思维也称为修习，是与智不相应的。"知道"是生起如此的智而已。"见到"是以智眼如亲见那样观察。"省察"是一再观察那个意义。"以信胜解"等是依五根而说。"应证知"等是依四谛而说。这一切都是详细的，总的来说只是显示修习，所以为了显示这里所要表达的修习义而说"在这里"等。


Arittajjhānoti avirahitajjhāno. Atucchajjhānoti jhānena atuccho. Cāgo vā vevacananti āha – ‘‘apariccattajjhāno’’ti. Viharatīti padassa vibhaṅge (vibha. 540) āgatanayena atthaṃ dassento ‘‘viharatīti iriyatī’’tiādimāha. Ayaṃ panettha saddattho – viharatīti ettha vi-saddo vicchedatthajotano. Haratīti neti, pavattetīti attho, vicchinditvā harati viharatīti vuttaṃ hoti. So hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā ‘‘viharatī’’ti vuccati. Iriyatīti ṭhānanisajjādikiriyaṃ karonto pavattati. Pavattatīti ṭhānādisamaṅgī hutvā pavattati. Pāletīti ekaṃ iriyāpathabādhanaṃ iriyāpathantarehi rakkhanto pāleti. Yapeti yāpetīti tasseva vevacanaṃ. Ekañhi iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ pālento yapeti yāpetīti vuccati. Caratīti ṭhānanisajjādīsu aññatarasamaṅgī hutvā pavattati. Iminā padenāti ‘‘viharatī’’ti iminā padena.

Iriyāpathavihāroti ettha iriyanaṃ pavattanaṃ iriyā, kāyappayogo kāyikakiriyā. Tassā pavattanūpāyabhāvato iriyāya patho iriyāpatho, ṭhānanisajjādi. Na hi ṭhānanisajjādīhi avatthāhi vinā kiñci kāyikakiriyaṃ pavattetuṃ sakkā. Ṭhānasamaṅgī vā hi kāyena kiñci kareyya, gamanādīsu aññatarasamaṅgī vā. Viharaṇaṃ, viharati etenāti vā vihāro, iriyāpathova vihāro iriyāpathavihāro, so ca atthato ṭhānanisajjādiākārappavatto catusantatirūpappabandho eva. Ovādānusāsanīnaṃ ekānekavārādivisiṭṭhoyeva bhedo, na pana paramatthato tesaṃ nānākaraṇanti dassetuṃ – ‘‘paramatthato panā’’tiādimāha. Tattha ese eke ekaṭṭhetiādīsu eso eko ekatthotiādinā attho veditabbo.

Raṭṭhassa , raṭṭhato vā laddho piṇḍo raṭṭhapiṇḍo. Tenāha – ‘‘ñātiparivaṭṭaṃ pahāyā’’tiādi. Tattha ‘‘amhākamete’’ti viññāyantīti ñātī, pitāmahapituputtādivasena parivaṭṭanaṭṭhena parivaṭṭo, ñātiyeva parivaṭṭo ñātiparivaṭṭo. Theyyaparibhogo nāma anarahassa paribhogo. Bhagavatā hi attano sāsane sīlavato paccayā anuññātā, na dussīlassa. Dāyakānampi sīlavato eva pariccāgo, na dussīlassa attano kārānaṃ mahapphalabhāvassa paccāsīsanato. Iti satthārā ananuññātattā dāyakehi ca apariccattattā saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo theyyāya paribhogo theyyaparibhogo. Iṇavasena paribhogo iṇaparibhogo paṭiggāhakato dakkhiṇāvisuddhiyā abhāvato iṇaṃ gahetvā paribhogo viyāti attho.

Dātabbaṭṭhena dāyaṃ, taṃ ādiyantīti dāyādā, puttānametaṃ adhivacanaṃ, tesaṃ bhāvo dāyajjaṃ, dāyajjavasena paribhogo dāyajjaparibhogo, puttabhāvena paribhogoti vuttaṃ hoti. Sekkhā hi bhikkhū bhagavato orasaputtā, te pitu santakānaṃ dāyādā hutvā te paccaye paribhuñjanti. Kiṃ pana te bhagavato paccaye paribhuñjanti, udāhu gihīnanti? Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā ananuññātesu sabbena sabbaṃ paribhogābhāvato, anuññātesuyeva ca paribhogasambhavato. Dhammadāyādasuttañcettha sādhakaṃ.


不离禅那者是不离开禅那。不空禅那者是以禅那不空。舍是同义词，所以说"不舍禅那"。为了显示"住"字在《分别》中出现的意趋，所以说"住即活动"等。这里词义是：在"住"中，"vi"字表示分离义。"harati"是带动、运作的意思，"viharati"就是说分离而带动。因为他以另一威仪分离一个威仪的逼迫而带动、运作不倒下的自体，所以称为"住"。"活动"是作站立、坐等动作而运作。"运作"是具足站立等而运作。"护持"是以其他威仪保护一个威仪的逼迫而护持。"维持延续"是它的同义词。因为以另一威仪分离一个威仪的逼迫而保护不倒下的自体，所以称为维持延续。"行"是具足站立、坐等之一而运作。"以此词"是以"住"这个词。
"威仪住"中，活动即运作为活动，即身体活动、身体动作。因为是它的运作方式，所以活动的方式为威仪，即站立、坐等。因为离开站立、坐等状态，不能运作任何身体动作。或者具足站立而以身体作某事，或者具足行走等之一。住，或以此而住为住，威仪即是住为威仪住，那就是就义而言是以站立、坐等方式运作的四相续色的相续。为了显示教诫、训诫在一次多次等上的区别，而不是在究竟义上有差异，所以说"但是在究竟义上"等。其中"这些是一义"等，应知意思是"这是一的一义"等。
国家的，或从国家得到的食物是国家食物。因此说"舍弃亲族轮转"等。其中，"这些是我们的"而被了知为亲族，以祖父、父亲、儿子等方式轮转义为轮转，亲族即是轮转为亲族轮转。偷盗受用即是不应受用者的受用。因为世尊在自己的教法中允许戒行者的资具，不允许恶戒者的。施主们也只施予戒行者，不施予恶戒者，因为期待自己的行为有大果报。如此因为导师不允许和施主们不施予，所以恶戒者即使坐在僧众中受用也是以偷盗而受用为偷盗受用。以债务方式受用为债务受用，因为从受施者处没有布施清净，如同取了债务而受用的意思。
因为应当给予为应施，取得它们为继承者，这是儿子们的同义词，他们的状态为继承，以继承方式受用为继承受用，即是说以儿子身份受用。因为有学比丘是世尊的亲生子，他们作为父亲财物的继承人而受用那些资具。但是他们是受用世尊的资具还是在家人的资具呢？即使是在家人布施的，因为世尊允许而成为世尊所有，因为在不允许的事物上完全没有受用，只有在允许的事物上才有受用。这里《法继承经》是证明。


Vītarāgā eva taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjantīti āha – ‘‘khīṇāsavassa paribhogo sāmiparibhogo nāmā’’ti. Avītarāgānañhi taṇhāparavasatāya paccayaparibhoge sāmibhāvo natthi, tadabhāvena vītarāgānaṃ tattha sāmibhāvo yathāruciparibhogasambhavato. Tathā hi te paṭikūlampi appaṭikūlākārena, appaṭikūlampi paṭikūlākārena, tadubhayampi vajjetvā ajjhupekkhanākārena paccaye paribhuñjanti, dāyakānañca manorathaṃ pūrenti. Yo panāyaṃ sīlavato paccavekkhitaparibhogo, so iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo nāma hoti. Yathā hi iṇāyiko attano ruciyā icchitaṃ desaṃ gantuṃ na labhati, evaṃ iṇaparibhogayutto lokato nissarituṃ na labhatīti tappaṭipakkhattā sīlavato paccavekkhitaparibhogo ‘‘āṇaṇyaparibhogo’’ti vuccati, tasmā nippariyāyato catuparibhogavinimutto visuṃyevāyaṃ paribhogoti veditabbo. So idha visuṃ na vutto, dāyajjaparibhogeyeva vā saṅgahaṃ gacchati. Sīlavāpi hi imāya sikkhāya samannāgatattā ‘‘sekho’’tveva vuccati. Imesu paribhogesu sāmiparibhogo dāyajjaparibhogo ca ariyānaṃ puthujjanānañca vaṭṭati, iṇaparibhogo na vaṭṭati. Theyyaparibhoge kathāyeva natthi. Kathaṃ panettha sāmiparibhogo dāyajjaparibhogo ca puthujjanānaṃ sambhavati? Upacāravasena. Yo hi puthujjanassapi sallekhappaṭipattiyaṃ ṭhitassa paccayagedhaṃ pahāya tattha anupalittena cittena paribhogo, so sāmiparibhogo viya hoti. Sīlavato pana paccavekkhitaparibhogo dāyajjaparibhogo viya hoti dāyakānaṃ manorathassa avirādhanato. Kalyāṇaputhujjanassa paribhoge vattabbameva natthi tassa sekkhasaṅgahato. Sekkhasuttaṃ (saṃ. ni. 5.13) hetassa atthassa sādhakaṃ.

Imassa bhikkhunoti accharāsaṅghātamattampi kālaṃ mettacittaṃ āsevantassa bhikkhuno. Amogho raṭṭhapiṇḍaparibhogoti ‘‘ayaṃ pabbajito samaṇo bhikkhūti āmisaṃ dentānaṃ tāya mettāsevanāya attano santāne dosamalassa vā tadekaṭṭhānañca pāpadhammānaṃ pabbājanato vūpasamanato saṃsāre ca bhayassa sammāva ikkhaṇato ajjhāsayassa avisaṃvādanenassa amogho raṭṭhapiṇḍaparibhogo. Mahaṭṭhiyanti mahatthikaṃ mahāpayojanaṃ. Mahapphalanti vipulapphalaṃ. Mahānisaṃsanti mahānissandapphalaṃ. Mahājutikanti mahānubhāvaṃ. Mahāvipphāranti mahāvitthāraṃ. Ettha ca paṭhamaṃ kāraṇaṃ mettāsevanāya tassa bhikkhuno sāmiādibhāvena raṭṭhapiṇḍaparibhogārahatā, dutiyaṃ parehi dinnassa dānassa mahaṭṭhiyabhāvakaraṇaṃ. Ko pana vādoti mettāya āsevanamattampi evaṃmahānubhāvaṃ, ko pana vādo bahulīkāre, ettha vattabbameva natthī’’ti attho.

54. Catutthe uppādeti vaḍḍhetīti ettha bhāvanāsaddassa uppādanavaḍḍhanatthatā pubbe vuttā eva.



因为已离贪者超越对渴爱的奴役而成为主人而受用，所以说"漏尽者的受用称为主人受用"。因为未离贪者由于受渴爱支配，在受用资具时没有主人性，因为没有那个所以离贪者在其中有主人性，因为能随意受用。因此他们或以不厌恶的方式受用厌恶的，或以厌恶的方式受用不厌恶的，或舍弃两者而以舍的方式受用资具，并满足施主们的愿望。而这个具戒者的省察受用，因为与债务受用相反，所以称为无债受用。就像负债者不能随意去想去的地方，同样具有债务受用的人不能从世间出离，因为与此相反，所以具戒者的省察受用称为"无债受用"，因此应知这受用在无比喻意义上离开四种受用而别立。这里没有单独说它，或者包含在继承受用中。因为具戒者也因具足此学而称为"有学"。在这些受用中，主人受用和继承受用适合圣者和凡夫，债务受用不适合。关于偷盗受用根本不必说。但这里主人受用和继承受用如何适合凡夫呢？是就方便说的。因为即使是凡夫，如果住于削减实践，舍弃对资具的贪求，以不染著的心受用，那就像主人受用。而具戒者的省察受用则像继承受用，因为不违背施主的愿望。关于善凡夫的受用根本不必说，因为他包含在有学中。有学经是这个义理的证明。
"这比丘"是即使在弹指那么短的时间修习慈心的比丘。"不空受用国家食物"是"这出家人是沙门比丘"而给予食物的人们，由于那慈心修习在自己相续中驱除或平息瞋垢和与之共住的恶法，以及在轮回中正确看到怖畏，由于不违背这个意乐，所以他受用国家食物不空。"大利"是大利益大目的。"大果"是广大果报。"大功德"是大等流果。"大光明"是大威力。"大广益"是大扩展。这里第一个原因是通过慈心修习，那比丘以主人等身份而适合受用国家食物，第二个是使他人所施之施成为大利。"何况"是慈心仅仅修习都如此大威力，何况多作，这里根本不必说。
54. 第四经中"生起即增长"，这里修习一词具有生起增长义前面已经说过。

55. Pañcame imesu dvīsūti catutthapañcamesu. ‘‘Tatiye vuttanayeneva veditabba’’nti vatvā tathā veditabbataṃ dassetuṃ – ‘‘yo hi āsevatī’’tiādi vuttaṃ. Tena āsevanābhāvanāmanasikārānaṃ atthavisesābhāvamāha. Yadi evaṃ suttantassa desanā kathanti āha – ‘‘sammāsambuddho panā’’tiādi. Yāya dhammadhātuyāti sabbaññutaññāṇamāha. Tena hi dhammānaṃ ākārabhedaṃ ñatvā tadanurūpaṃ ekampi dhammaṃ tathā vibhajitvā bhagavā dasseti. Tīhi koṭṭhāsehīti āsevanābhāvanāmanasikārabhāgehi. Mettā hi sabbavatthuno mettāyanavasena ānītā sevanā āsevanā, tassā vaḍḍhanā bhāvanā, avissajjetvā manasi ṭhapanaṃ manasikāro.

56. Chaṭṭhe aniyamitavacanaṃ ‘‘ime nāmā’’ti niyametvā avuttattā. Niyamitavacanaṃ ‘‘akusalā’’ti sarūpeneva vuttattā. Asesato pariyādinnā honti appakassapi akusalabhāgassa aggahitassa abhāvato. Akusalaṃ bhajantīti akusalabhāgiyā. Akusalapakkhe bhavāti akusalapakkhikā. Tenāha – ‘‘akusalāyevā’’tiādi. Paṭhamataraṃ gacchatīti paṭhamataraṃ pavattati, paṭhamo padhāno hutvā vattatīti attho. Ekuppādādivasena hi ekajjhaṃ pavattamānesu catūsu arūpakkhandhesu ayameva paṭhamaṃ uppajjatīti idaṃ natthi, lokuttaramaggesu viya pana paññindriyassa, lokiyadhammesu manindriyassa puretarassa bhāvo sātisayoti ‘‘sabbete manopubbaṅgamā’’ti vuttaṃ. Tathā hi abhidhammepi (dha. sa. 1) ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’ti cittaṃ pubbaṅgamaṃ jeṭṭhaṃ katvā desanā pavattā. Suttesupi vuttaṃ – ‘‘manopubbaṅgamā dhammā (dha. pa. 1, 2), chadvārādhipati rājā’’ti (dha. pa. aṭṭha. 2.buddhavaggo, erakapattanāgarājavatthu). Tenāha – ‘‘ete hī’’tiādi. Tesaṃ mano uppādakoti ca yadaggena mano sampayuttadhammānaṃ jeṭṭhako hutvā pavattati, tadaggena te attānaṃ anuvattāpento te tathā uppādento nāma hotīti katvā vuttaṃ. Aṭṭhakathāyaṃ pana cittassa jeṭṭhakabhāvameva sandhāya rājagamanaññāyena sahuppattipi paṭhamuppatti viya katvā vuttāti ayamattho dassito. Anvadevāti eteneva cittassa khaṇavasena paṭhamuppattiyā abhāvo dīpitoti daṭṭhabbo. Tenevāha – ‘‘ekatoyevāti attho’’ti.

57. Sattame catubhūmakāpi kusalā dhammā kathitāti ‘‘ye keci kusalā dhammā’’ti anavasesapariyādānato vuttaṃ.



55. 第五经中"在这两经中"是在第四和第五经中。说"应当如第三经所说的方式了知"后，为了显示应当如此了知，所以说"若修习"等。由此表示修习、修行、作意在义理上没有差别。如果这样，为什么要说经的教说呢？所以说"但是正等觉者"等。"以那法界"是说一切智智。因为以此知道诸法的行相差别，世尊相应地分别即使一个法也如此显示。"以三部分"是以修习、修行、作意的部分。因为慈以对一切事物慈愍的方式而来为修习，增长它为修行，不舍离而安置于意为作意。
56. 第六经中"不确定语"是因为没有确定说"这些是"。"确定语"是因为以"不善"自相而说。完全遍尽是因为没有不包含即使少许不善分。与不善结合为不善分。存在于不善分为不善分。因此说"只是不善"等。"最先行"是最先转起，意思是成为第一主要而转。因为以同一生起等方式一起转起的四无色蕴中，这个最先生起，这是不存在的，但是如同在出世间道中慧根，在世间法中意根有殊胜的最先性，所以说"这一切都以意为先导"。因此在阿毗达摩中也说："在什么时候欲界善心生起"，以心为先导、为上首而说法转起。在诸经中也说："诸法以意为先导"，"六门之主为王"。因此说"因为这些"等。说"它们的意是生起者"是因为就意成为相应法的上首而转起的程度，就有使它们随顺自己的程度，称为如此使它们生起。但在注释书中只是关于心的上首性，以王的行走的方式，即使是同时生起也当作最先生起而说，显示这个意思。"随后"由此应当理解显示心在刹那上没有最先生起。因此说"意思是一起"。
57. 第七经中，说明四地的善法是因为"任何善法"是完全遍尽而说的。

58. Aṭṭhame idanti liṅgavipallāsena niddeso, nipātapadaṃ vā etaṃ ‘‘yadida’’ntiādīsu viyāti āha – ‘‘ayaṃ pamādoti attho’’ti. Pamajjanākāroti pamādāpatti. Cittassa vossaggoti imesu ettakesu ṭhānesu satiyā aniggaṇhitvā cittassa vossajjanaṃ sativiraho. Vossaggānuppadānanti vossaggassa anu anu padānaṃ punappunaṃ vissajjanaṃ. Asakkaccakiriyatāti etesaṃ dānādīnaṃ kusaladhammānaṃ pavattane puggalassa vā deyyadhammassa vā asakkaccakiriyā. Satatabhāvo sātaccaṃ, sātaccena kiriyā sātaccakiriyā, sāyeva sātaccakiriyatā, na sātaccakiriyatā asātaccakiriyatā. Anaṭṭhitakiriyatāti aniṭṭhitakiriyatā nirantaraṃ na anuṭṭhitakiriyatā ca. Olīnavuttitāti nirantarakaraṇasaṅkhātassa vipphārassa abhāvena olīnavuttitā. Nikkhittachandatāti kusalakiriyāya vīriyachandassa nikkhittabhāvo. Nikkhittadhuratāti vīriyadhurassa oropanaṃ, osakkitamānasatāti attho. Anadhiṭṭhānanti kusalakaraṇe appatiṭṭhitabhāvo. Ananuyogoti ananuyuñjanaṃ. Kusaladhammesu āsevanādīnaṃ abhāvo anāsevanādayo. Pamādoti sarūpaniddeso. Pamajjanāti ākāraniddeso. Pamajjitattanti bhāvaniddeso. Parihāyantīti iminā pamādassa sāvajjataṃ dasseti. Tayidaṃ lokiyānaṃ vasena, na lokuttarānanti āha – ‘‘uppannā…pe… ida’’ntiādi.

59. Navame na pamajjati etenāti appamādo, pamādassa paṭipakkho satiyā avippavāso. Atthato niccaṃ upaṭṭhitāya satiyā etaṃ nāmaṃ. Pamādo pana satiyā satisampajaññassa vā paṭipakkhabhūto akusalacittuppādo daṭṭhabbo. Tenāha – ‘‘pamādassa paṭipakkhavasena vitthārato veditabbo’’ti.

60. Dasame kucchitaṃ sīdatīti kusīto da-kārassa ta-kāraṃ katvā, tassa bhāvo kosajjaṃ, ālasiyanti attho.

Accharāsaṅghātavaggavaṇṇanā niṭṭhitā.

7. Vīriyārambhādivaggavaṇṇanā

61. Sattamassa paṭhame vīrānaṃ kammanti vīriyaṃ, vidhinā vā īrayitabbaṃ pavattetabbanti vīriyaṃ, tadeva kusalakiriyāya padhānaṭṭhena ārambho vīriyārambho. Āraddhavīriyatā paggahitavīriyatā paripuṇṇavīriyatāti paccekaṃ vīriyatāsaddo yojetabbo.

62. Dutiye mahatī icchā etassāti mahiccho, tassa bhāvo mahicchatā. Mahāvisayo lobho mahālobho mahantānaṃ vatthūnaṃ bahūnañca abhigijjhanato. Itarītarātiādinā pabbajitānaṃ uppajjanamahicchatā vuttā. Pañcahi kāmaguṇehītiādi gahaṭṭhānaṃ vasena vuttaṃ. Icchāti sabhāvaniddeso. Icchāgatāti icchāpavattā. Mahicchatāti mahāicchatā. Atthato panāyaṃ rāgo evāti vuttaṃ – ‘‘rāgo sārāgo’’tiādi.

63. Tatiye appicchassāti ettha appa-saddo abhāvattho ‘‘appābādho hoti appātaṅko’’tiādīsu (ma. ni. 

58. 第八经中，"这"是词性倒置的说明，或者这是助词，如在"即是"等中那样，所以说"意思是这个放逸"。"放逸状态"是放逸的产生。"心的放任"是在这些如此多的场合中不以念抑制而放任心，即缺乏念。"给予放任"是一再给予放任，即反复放纵。"不恭敬作"是对这些布施等善法的转起，或对人或对施物的不恭敬作。常态为恒常，以恒常而作为恒常作，那就是恒常作性，非恒常作性为不恒常作性。"不坚定作性"是未完成作性和不持续作性。"退缩行为"是因为没有称为持续作的广大而退缩行为。"舍弃欲求"是舍弃对善作的精进欲求。"舍弃担负"是放下精进担负，意思是退缩的心态。"不决意"是对善作不建立。"不修习"是不实行。在善法中没有修习等为不修习等。"放逸"是自相说明。"放逸"是行相说明。"放逸性"是状态说明。"退失"以此显示放逸的过失性。这是就世间的情况而说，不是就出世间的，所以说"已生起...这"等。
59. 第九经中，以此不放逸为不放逸，是放逸的对立，即念的不离。就义理来说是常常现起的念的这个名称。但放逸应当看作是念或正知的对立的不善心生起。因此说"应从放逸的对立方面详细了知"。
60. 第十经中，恶劣地沉没为懈怠，把d音变成t音，它的状态为懒惰，意思是懒散。
弹指品注释结束。
精进等品注释
61. 第七品第一经中，勇者的工作为精进，或者应当依方法激发运作为精进，那同样以善作的主要义为开始为精进开始。已精进性、策励精进性、圆满精进性，应当各自连接精进性一词。
62. 第二经中，有大欲求为大欲，它的状态为大欲性。大对象的贪为大贪，因为贪求大的和多的事物。以"种种"等说明出家人生起的大欲性。以"五种欲"等是就在家人而说。"欲求"是自性说明。"欲求行"是欲求的运作。"大欲性"是大欲求性。但就义理来说这就是贪，所以说"贪、遍贪"等。
63. 第三经中,"少欲的"这里,少字表示没有义,如在"少病少恼"等中那样;

2.304) viyāti āha – ‘‘anicchassā’’ti. Loke pākaṭassa hi akkhirogakucchirogādibhedassa ābādhassa abhāvaṃ sandhāya ‘‘appābādho’’ti vuttaṃ. Idāni vuttamevatthaṃ pākaṭataraṃ kātuṃ ‘‘ettha hī’’tiādi vuttaṃ. Byañjanaṃ sāvasesaṃ viya parittakepi appasaddassa dissamānattā. Attho pana niravaseso sabbaso paccayicchāya abhāvassa adhippetattā. Tenāha – ‘‘na hī’’tiādi.

Icchāya abhāveneva appiccho nāma hotīti imamatthaṃ pakārantarena dīpetuṃ – ‘‘apicā’’tiādi vuttaṃ. Atricchatā nāma atra atra icchā. Asantaguṇasambhāvanatāya pāpā lāmikā nihīnā icchā pāpicchatā. Yāya paccayuppādanatthaṃ attani vijjamānaguṇe sambhāveti, paccayānaṃ paṭiggahaṇe ca na mattaṃ jānāti, ayaṃ mahicchatā. Asantaguṇasambhāvanatāti attani avijjamānānaṃ guṇānaṃ vijjamānānaṃ viya paresaṃ pakāsanā. Santaguṇasambhāvanatāti icchācāre ṭhatvā attani vijjamānasīladhutadhammādiguṇavibhāvanā. Tādisassapi paṭiggahaṇe amattaññutāpi hoti, sāpi abhidhamme āgatāyevāti sambandho. Dussantappayoti duttappayo.

Atilūkhabhāvanti pattacīvaravasena ativiya lūkhabhāvaṃ. Tadassa disvā manussā ‘‘ayaṃ amaṅgaladivaso , sumbhakasiniddhapattacīvaro ayyo pubbaṅgamo kātabbo’’ti cintetvā, ‘‘bhante, thokaṃ bahi hothā’’ti āhaṃsu. Ummujjīti manussānaṃ ajānantānaṃyeva pathaviyaṃ nimujjitvā gaṇhantoyeva ummujji. Yadi thero ‘‘khīṇāsavabhāvaṃ jānantū’’ti iccheyya, na naṃ manussā ‘‘bahi hothā’’ti vadeyyuṃ, khīṇāsavānaṃ pana tathācittameva na uppajjeyya.

Appicchatāpadhānaṃ puggalādhiṭṭhānaṃ catubbidhaicchāpabhedaṃ dassetvā punapi puggalādhiṭṭhānena catubbidhaṃ icchābhedaṃ dassento ‘‘aparopi catubbidho appiccho’’tiādimāha. Paccayaappicchoti paccayesu icchārahito. Dhutaṅgaappicchoti dhutaguṇasambhāvanāya icchārahito. Pariyattiappicchoti bahussutasambhāvanāya icchārahito. Adhigamaappicchoti ‘‘ariyo’’ti sambhāvanāya icchārahito. Dāyakassa vasanti appaṃ vā yaṃ dātukāmo bahuṃ vāti dāyakassa cittassa vasaṃ, ajjhāsayanti attho. Deyyadhammassa vasanti deyyadhammassa abahubhāvaṃ. Attano thāmanti attano pamāṇaṃ. Yattakena attā yāpeti, tattakasseva gahaṇaṃ. Yadi hītiādi saṅkhepato vuttassa atthassa vivaraṇaṃ. Pamāṇenevāti yāpanappamāṇeneva.

Ekabhikkhupi nāññāsīti sosānikavatte sammadeva vattitattā ekopi bhikkhu na aññāsi. Abbokiṇṇanti avicchedaṃ. Dutiyo maṃ jāneyyāti dutiyo sahāyabhūtopi yathā maṃ jānituṃ na sakkuṇeyya, tathā saṭṭhi vassāni nirantaraṃ susāne vasāmi, tasmā ahaṃ aho sosānikuttamo. Upakāro hutvāti uggahaparipucchādīhi pariyattidhammavasena upakāro hutvā. Dhammakathāya janapadaṃ khobhetvāti lomahaṃsanasādhukāradānacelukkhepādivasena sannipatitaṃ itarañca ‘‘kathaṃ nu kho appaṃ ayyassa santike dhammaṃ sossāmā’’ti kolāhalavasena mahājanaṃ khobhetvā? Yadi thero bahussutabhāvaṃ jānāpetuṃ iccheyya, pubbeva janapadaṃ khobhento dhammaṃ katheyya. Gatoti ‘‘ayaṃ so, yena rattiyaṃ dhammakathā katā’’ti jānanabhāvena pariyattiappicchatāya purāruṇāva gato.


所以说"无欲的"。因为是指没有在世间显著的眼病腹病等种种病痛，所以说"少病"。现在为了使已说的义理更明显，所以说"因为这里"等。文字似乎有余，因为即使在少量中也可见到"少"字。但义理是无余的，因为意在完全没有对资具的欲求。因此说"因为不"等。
仅仅因为没有欲求就称为少欲，为了以另一方式显示这个意思，所以说"又"等。"过度欲"即是在此此处的欲求。由于宣称没有的功德，恶劣低下卑贱的欲求为恶欲。以此为了获得资具而宣扬自己具有的功德，在接受资具时也不知适量，这是大欲。"宣称没有的功德"是向他人显示自己没有的功德如同有一样。"宣称具有的功德"是住于欲行而显扬自己具有的戒、头陀法等功德。即使这样的人在接受时不知适量，那也已经在阿毗达摩中说了，这是相连的。"难满足"是难以满足。
"过度粗糙"是在钵衣方面极其粗糙。人们见到他这样想："这是不吉利的日子，应当让手持污秽光滑钵衣的尊者走在前面"，就说："尊者，请稍微站到外面。"他浮出是在人们不知道时潜入地下拿取后才浮出。如果长老希望他们知道阿罗汉的身份，人们就不会说"请站到外面"，但阿罗汉们不会生起这样的心。
显示了以少欲为主的四种欲求差别后，为了再次以人为基础显示四种欲求差别，所以说"另有四种少欲"等。"资具少欲"是在资具上没有欲求。"头陀少欲"是对头陀功德的称扬没有欲求。"学问少欲"是对多闻的称扬没有欲求。"证得少欲"是对"圣者"的称扬没有欲求。"施主的意向"是施主想要施少或多的心意向，即是意乐。"施物的状况"是施物的不多。"自己的力量"是自己的量度。只取足以维持自己的量。"因为如果"等是对简略所说义理的解释。"只以量度"是只以维持的量度。
"一个比丘也不知道"是因为很好地实行坟场行，一个比丘也不知道。"不间断"是无间断。"第二个会知道我"是即使第二个同伴也不能知道我，我这样六十年不间断住在坟场，所以我啊是最胜坟场住者。"成为帮助"是在教法方面以学习询问等成为帮助。"以说法震动地方"是以毛骨悚然、赞叹、挥衣等方式聚集的和其他"怎样才能在尊者处听少许法"的喧闹方式震动大众？如果长老想让人知道多闻，早就震动地方说法了。"走了"是因为怕人知道"这就是夜里说法的那位"，由于学问少欲在天亮之前就走了。


Tayokulaputtā viyāti pācīnavaṃsadāye sāmaggivāsaṃvuṭṭhā anuruddho, nandiyo, kimiloti ime tayo kulaputtā viya. Etesupi hi anuruddhattherena bhagavatā ‘‘atthi pana vo anuruddhā evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammo alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti (ma. ni. 1.328) puṭṭhena ‘‘idha pana mayaṃ, bhante, yāvadeva ākaṅkhāma, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmā’’tiādinā (ma. ni. 1.328) anupubbavihārasamāpattīsu ārocitāsu itare therā na icchiṃsu. Tathā hi te pakkante bhagavati āyasmantaṃ anuruddhaṃ etadavocuṃ – ‘‘kinnu mayaṃ āyasmato anuruddhassa evamārocimha ‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti? Yaṃ no āyasmā anuruddho bhagavato sammukhāpi āsavānaṃ khayaṃ pakāsetī’’ti? Ghaṭīkāropi attano ariyabhāve kikissa rañño bhagavatā ārocite na attamano ahosi? Tenāha – ‘‘ghaṭīkārakumbhakāro viyā’’ti. Imasmiṃ panattheti ‘‘yathayidaṃ, bhikkhave, appicchatā’’ti vutte appicchatāsaṅkhāte atthe. Balavaalobhenāti daḷhatarappavattikena alobhena.

64. Catutthe natthi etassa santuṭṭhīti asantuṭṭhi, tassa bhāvo asantuṭṭhitā. Taṃ pana sarūpato dassento ‘‘asantuṭṭhe puggale…pe… lobho’’ti āha. Sevantassātiādīni aññamaññavevacanāni.

65-

如三善男子,即在东竹林中共同生活的阿努楼陀、难提耶和金毗罗这三位善男子。因为在这些人中,当阿努楼陀长老被世尊问及:"阿努楼陀,你们如此不放逸、精进、专心地生活,是否已证得超越凡人法、堪称圣者的殊胜知见、安乐住?"时,他回答说:"尊者,我们这里只要想要,就离开欲贪、离开不善法,有寻有伺,离生喜乐,成就住于初禅"等这样宣说次第住和入定时,其他长老们不愿意。事实上,当世尊离开时,他们对阿努楼陀尊者这样说:"为什么我们向阿努楼陀尊者宣说'我们得到这些这些定境'?阿努楼陀尊者甚至在世尊面前显示漏尽。"陶师伽提卡拉在世尊向基基王宣说自己的圣者性时也不高兴吗?因此说"如伽提卡拉陶师"。"在这个义理中"是指在说"比丘们,就像这种少欲"时,在称为少欲的义理中。"以强大的无贪"是以更坚固运作的无贪。
64. 第四经中,没有知足为不知足,它的状态为不知足性。为了显示它的自相而说"对不知足的补特伽罗...贪"。"修习"等是互相的同义词。
65-

67. Pañcame tussanaṃ tuṭṭhi, samaṃ, sakena, santena vā tuṭṭhi etassāti santuṭṭhi, tassa bhāvo santuṭṭhitā. Yassa santosassa atthitāya bhikkhu ‘‘santuṭṭho’’ti vuccati, taṃ dassento ‘‘itarītarapaccayasantosena samannāgatassā’’ti āha – cīvarādike yattha katthaci kappiye paccaye santussanena samaṅgībhūtassāti attho. Atha vā itaraṃ vuccati hīnaṃ paṇītato aññattā, tathā paṇītampi itaraṃ hīnato aññattā. Apekkhāsiddhā hi itaratā. Iti yena dhammena hīnena vā paṇītena vā cīvarādipaccayena santussati, so tathā pavatto alobho itarītarapaccayasantoso, tena samannāgatassa . 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 appicchatāpi pavattiākāroti tato vinivecitameva santosassa sarūpaṃ dassento ‘‘labhantopi na gaṇhātī’’ti āha. Taṃ parivattetvā pakatidubbalādīnaṃ garucīvaraṃ aphāsubhāvāvahaṃ sarīrakhedāvahañca hotīti payojanavasena na atricchatādivasena taṃ parivattetvā lahukacīvaraparibhogo santosavirodhi na hotīti āha – ‘‘lahukena yāpentopi santuṭṭhova hotī’’ti. Mahagghacīvaraṃ bahūni vā cīvarāni labhitvā tāni vissajjetvā tadaññassa gahaṇaṃ yathāsāruppanaye ṭhitattā na santosavirodhīti āha – ‘‘tesaṃ…pe… dhārentopi santuṭṭhova hotī’’ti. Evaṃ sesapaccayesupi yathāsāruppaniddese api-saddaggahaṇe adhippāyo veditabbo. Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā chaḍḍitaṃ harītakaṃ. Buddhādīhi vaṇṇitanti appicchatāsantuṭṭhīsu bhikkhū niyojetuṃ ‘‘pūtimuttabhesajjaṃ nissāya pabbajjā’’tiādinā (mahāva. 73, 128) buddhādīhi pasatthaṃ. Paramasantuṭṭhova hoti paramena ukkaṃsagatena santosena samannāgatattā. Yathāsāruppasantosova aggoti tattha tattha bhikkhu sāruppaṃyeva nissāya santussanavasena pavattanato aggo. Chaṭṭhasattamesu natthi vattabbaṃ.

68-69. Aṭṭhamanavamesu na sampajānātīti asampajāno, tassa bhāvo asampajaññaṃ. Vuttappaṭipakkhena sampajaññaṃ veditabbaṃ.

70. Dasame pāpamittā devadattasadisā. Te hi hīnācāratāya, dukkhassa vā sampāpakatāya ‘‘pāpā’’ti vuccanti. Tenākārena pavattānanti yo pāpamittassa khanti ruci adhimutti tanninnatātaṃsampavaṅkatādiākāro, tenākārena pavattānaṃ. Catunnaṃ khandhānamevetaṃ nāmanti catunnaṃ arūpakkhandhānaṃ ‘‘pāpamittatā’’ti etaṃ nāmaṃ. Yasmā assaddhiyādipāpadhammasamannāgatā puggalā visesato pāpā puññadhammavimokkhatāya, te yassa mittā sahāyā, so pāpamitto, tassa bhāvo pāpamittatā. Tenāha – ‘‘ye te puggalā assaddhā’’tiādi.

Vīriyārambhādivaggavaṇṇanā niṭṭhitā.

8. Kalyāṇamittādivaggavaṇṇanā

71. Aṭṭhamassa paṭhame buddhā, sāriputtādayo vā kalyāṇamittā. Vuttapaṭipakkhanayenāti ‘‘pāpamittatā’’ti pade vuttassa paṭipakkhanayena.

72-73. Dutiye yogoti samaṅgībhāvo. Payogoti payuñjanaṃ paṭipatti. Ayogoti asamaṅgībhāvo. Appayogoti appayuñjanaṃ appaṭipatti. Anuyogenāti anuyogahetu.



67. 第五经中，满足为知足，与平等的、自己的或寂静的满足者为知足，它的状态为知足性。为了显示比丘因为具有那个知足而被称为"知足者"，所以说"具足种种资具知足"，意思是在衣服等任何适宜的资具中具足满足。或者说"其他"是因为与胜妙不同而称为低劣，同样胜妙也因为与低劣不同而为其他。因为其他性是由关系而成立。因此以低劣或胜妙的衣服等资具而知足的法，那样运作的无贪为种种资具知足，具足它的。随所得即随自己所得而知足为随所得知足。在其余两词中也是这个方法。或者得到为所得，任何所得为随所得，以它知足为随所得知足。"力"是身体的力量。"适宜"是比丘的适当。
为了显示知足的自相区别于不希求所得之外的其他即少欲的运作方式，所以说"即使获得也不取"。转换它时对体弱等人来说重衣会带来不安适和身体疲劳，所以根据目的而不是根据过度欲求等转换它，使用轻衣不违背知足，所以说"即使以轻衣维持也是知足"。获得贵重衣服或多件衣服后舍弃它们而取其他的，因为住于如法适宜的方法所以不违背知足，因此说"舍弃它们...即使穿着也是知足"。同样在其他资具中也应当理解在如法适宜的说明中"也"字的用意。"牛尿诃黎塔柯"是用牛尿处理的，或因腐败而丢弃的诃黎塔柯。"被佛等称赞"是为了使比丘致力于少欲知足而以"依靠牛尿药出家"等方式被佛等赞叹。"最上知足"是因为具足最上最胜的知足。"如法适宜知足为最上"是因为比丘在各处只依靠适宜而以知足方式运作所以最上。第六和第七经中没有需要说的。
68-69. 第八和第九经中，不正知为不正知，它的状态为不正知性。应当以所说的对立来了知正知。
70. 第十经中，恶友如提婆达多。因为低劣行为，或带来痛苦，所以称为"恶"。"以那样方式运作"是恶友的认可、爱好、胜解、倾向、随顺等方式，以那样方式运作。"这是四蕴的名称"是"恶友性"是四无色蕴的名称。因为具足不信等恶法的人们特别是恶的，因为离开善法解脱，他们是某人的朋友同伴，他是恶友，它的状态为恶友性。因此说"那些不信的人们"等。
精进等品注释结束。
善友等品注释
71. 第八品第一经中，善友是佛和舍利弗等。"以所说的对立方式"是以在"恶友性"词中所说的对立方式。
72-73. 第二经中，"瑜伽"是具足。"加行"是实行实践。"非瑜伽"是不具足。"不加行"是不实行不实践。"以随行"是以随行为因。

74. Catutthe bujjhanakasattassāti catunnaṃ ariyasaccānaṃ paṭivijjhanakapuggalassa. Aṅgabhūtāti tasseva paṭivedhassa kāraṇabhūtā. Ettha ca cattāri ariyasaccāni bujjhati, aññāṇaniddāya vāpi bujjhatīti bodhīti laddhanāmo ariyasāvako bujjhanakasatto, tassa bujjhanakasattassa. Bodhiyāti tassā dhammasāmaggisaṅkhātāya bodhiyā. Bujjhanaṭṭhena bodhiyo, bodhiyo eva saccasampaṭibodhassa aṅgāti vuttaṃ. ‘‘Bujjhantīti bojjhaṅgā’’ti. Vipassanādīnaṃ kāraṇānaṃ bujjhitabbānañca saccānaṃ anurūpaṃ bujjhanato anubujjhantīti bojjhaṅgā, paṭimukhaṃ paccakkhabhāvena abhimukhaṃ bujjhanato paṭibujjhantīti bojjhaṅgā, sammā aviparītato bujjhanato sambujjhantīti bojjhaṅgāti evaṃ atthavisesadīpakehi upasaggehi anubujjhantītiādi vuttaṃ. Bodhisaddo sabbavisesayuttaṃ bujjhanasāmaññena saṅgaṇhāti. Bodhāya saṃvattantīti iminā tassā dhammasāmaggiyā bujjhanassa ekantakāraṇataṃ dasseti. Evaṃ panetaṃ padaṃ vibhattamevāti vuttappakārena etaṃ ‘‘bojjhaṅgā’’ti (paṭi. ma. 2.17) padaṃ niddese paṭisambhidāmagge vibhattameva.

75. Pañcame yāthāvasarasabhūmīti yāthāvato sakiccakaraṇabhūmi. Sāti yāthāvasarasabhūmi. Vipassanāti balavavipassanā. Keci ‘‘bhaṅgañāṇato paṭṭhāyā’’ti vadanti. Vipassanāya pādakajjhāne ca satiādayo bojjhaṅgapakkhikā eva pariyāyabodhipakkhiyabhāvato. Tatthātiādi catubbidhānaṃ bojjhaṅgānaṃ bhūmivibhāgadassanaṃ.

76. Chaṭṭhe tesaṃ antareti tesaṃ bhikkhūnaṃ antare. Kāmaṃ saṅgītiāruḷhavasena appakamidaṃ suttapadaṃ, bhagavā panettha sannipatitaparisāya ajjhāsayānurūpaṃ vitthārikaṃ karotīti katvā idaṃ vuttaṃ – ‘‘mahatī desanā bhavissatī’’ti. Gāmanigamādikathā natthīti tassā kathāya atiracchānakathābhāvamāhu . Tathā hi sā pubbe bahuñātikaṃ ahosi bahupakkhaṃ, idāni appañātikaṃ appapakkhanti aniccatāmukhena niyyānikapakkhikā jātā. Etāyāti yathāvuttāya parihāniyā. Patikiṭṭhanti nihīnaṃ. Mama sāsaneti idaṃ kammassakatajjhānapaññānampi visesanameva. Tadubhayampi hi bāhirakānaṃ tappaññādvayato sātisayameva sabbaññubuddhānaṃ desanāya laddhavisesato vivaṭṭūpanissayato ca.

77. Sattame tesaṃ cittācāraṃ ñatvāti tathā kathentānaṃ tesaṃ bhikkhūnaṃ tattha upagamanena attano desanāya bhājanabhūtaṃ cittappavattiṃ ñatvā. Kammassakatādīti ādisaddena jhānapaññādīnaṃ catunnampi paññānaṃ gahaṇaṃ.

78-80. Aṭṭhamādīsu heṭṭhā vuttanayenevāti ‘‘yā esa mama sāsane’’tiādinā heṭṭhā vuttanayeneva. Sesamettha uttānatthameva.

Kalyāṇamittādivaggavaṇṇanā niṭṭhitā.

81-82. Navame vagge natthi vattabbaṃ.

注：似乎缺9

10. Dutiyapamādādivaggavaṇṇanā

98-115. Dasame vagge ajjhattasantāne bhavaṃ ajjhattikaṃ. Ajjhattasantānato bahiddhā bhavaṃ bāhiraṃ. Vuttapaṭipakkhanayenāti ‘‘avināsāyā’’ti evamādinā attho gahetabbo. Catukkoṭiketi ‘‘anuyogo akusalānaṃ , ananuyogo kusalānaṃ, anuyogo kusalānaṃ, ananuyogo akusalāna’’nti (a. ni. 1.96) evaṃ pariyosānasutte āgatanayaṃ gahetvā ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmī’’tiādinā (a. ni. 1.11) āgatasuttānaṃ samaññā jātā.



74. 第四经中，"觉悟众生"是能通达四圣谛的补特伽罗。"成为支分"是成为那个通达的原因。这里通达四圣谛，或从无知的睡眠中觉醒，因此得名菩提的圣弟子是觉悟众生，那个觉悟众生的。"为菩提"是为那称为法和合的菩提。以觉悟义为菩提，菩提即是真谛完全觉悟的支分，所以说"觉悟为觉支"。因为随顺于观等因和应觉悟的诸谛而觉悟为觉支，因为面对、现见、向着而觉悟为觉支，因为正确无颠倒地觉悟为觉支，这样以显示义理差别的前缀说"随觉悟"等。菩提字以觉悟的共性包括一切差别。"导向菩提"以此显示那法和合是觉悟的决定因。"这个词这样已经分别"是以所说方式这个"觉支"的词在《无碍解道》的说明中已经分别。
75. 第五经中，"如实自性地"是如实做自己职责的地。"那"是如实自性地。"观"是有力的观。有些人说"从坏智开始"。在作为观基础的禅那中，念等是觉支分，因为方便是菩提分。"在那里"等是显示四种觉支的地的区分。
76. 第六经中，"在他们之间"是在那些比丘之间。虽然从结集的角度这经文很少，但世尊在这里随顺集会众人的意乐而使之详细，因此说"将是大说法"。"没有村镇等谈话"是说那谈话不是闲谈。因此它以前有许多亲属许多党派，现在少亲属少党派，这样从无常门成为出离分。"以这个"是以所说的衰退。"劣"是低劣。"在我教法中"这也是业所有性、禅那、智慧的特征。因为那两者对于外道的那两种智慧是殊胜的，因为从正遍知佛的教说得到特殊，也因为是解脱的近依。
77. 第七经中，"知道他们的心行"是知道那样说话的那些比丘以那样趋向而成为自己教说的器皿的心运作。"业所有性等"以等字包括禅那智慧等四种智慧。
78-80. 第八经等中，"如下面所说的方式"是如"这在我教法中"等下面所说的方式。这里其余的义理都很明显。
善友等品注释结束。
81-82. 第九品中没有需要说的。
第二放逸等品注释
98-115. 第十品中，在内相续中存在为内的。从内相续之外存在为外的。"以所说的对立方式"是应当以"为不坏"等方式理解义理。"四句"是取"修习不善，不修习善，修习善，不修习不善"这样在结尾经中所来的方式，以"比丘们，我不见其他任何一法"等所来的经典成为共称。

130. Suttantanaye yathācodanā saṃkilesadhammānaṃ vipariyesanaṃ, taṃtaṃdhammakoṭṭhāsānañca ūnato adhikato ca pavedanaṃ adhammaṃ dhammoti dīpanaṃ. Tesaṃyeva pana aviparītato anūnādhikato ca pavedanaṃ dhammaṃ dhammoti dīpanaṃ. Evaṃ vinayappaṭipattiyā ayathāvidhippavedanaṃ adhammaṃ dhammoti dīpanaṃ. Yathāvidhippavedanaṃ dhammaṃ dhammoti dīpanaṃ. Suttantanayena pañcavidho saṃvaravinayo pahānavinayo ca vinayo, tappaṭipakkhena avinayo. Vinayanayena vatthusampadādinā yathāvidhippaṭipatti eva vinayo, tabbipariyāyena avinayo veditabbo. Tiṃsa nissaggiyā pācittiyāti ettha iti-saddo ādyattho. Tena dvenavuti pācittiyā, cattāro pāṭidesaniyā, satta adhikaraṇasamathāti imesaṃ saṅgaho. Ekatiṃsa nissaggiyāti ettha ‘‘tenavuti pācittiyā’’tiādinā vattabbaṃ. Sesamettha suviññeyyameva.

Adhigantabbato adhigamo, maggaphalāni. Nibbānaṃ pana antaradhānābhāvato idha na gayhati. Paṭipajjanaṃ paṭipatti, sikkhattayasamāyogo. Paṭipajjitabbato vā paṭipatti. Pariyāpuṇitabbato pariyatti, piṭakattayaṃ. Maggaggahaṇena gahitāpi tatiyavijjāchaṭṭhābhiññā vijjābhiññāsāmaññato ‘‘tisso vijjā cha abhiññā’’ti punapi gahitā. Tato paraṃ cha abhiññāti vassasahassato paraṃ cha abhiññā nibbattetuṃ sakkonti, na paṭisambhidāti adhippāyo. Tatoti abhiññākālato pacchā. Tāti abhiññāyo. Pubbabhāge jhānasinehābhāvena kevalāya vipassanāya ṭhatvā aggaphalappattā sukkhavipassakā nāma, maggakkhaṇe pana ‘‘jhānasineho natthī’’ti na vattabbo ‘‘samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (a. ni. 

130. 在经典方法中，如指责那样寻求染污法，以多或少宣说各种法类，显示非法为法。但正确地不多不少地宣说那些，显示法为法。这样在戒律实践中不如法地宣说显示非法为法。如法地宣说显示法为法。按经典方法有五种防护律和断律为律，与之对立为非律。按戒律方法以事物具足等如法实践即是律，与之相反应知为非律。"三十尼萨耆波逸提"这里"等"字是开端义。以它包括九十二波逸提、四悔过、七灭诤。"三十一尼萨耆"这里应当说"九十三波逸提"等。这里其余的都很容易理解。
因为应当证得为证得，即道和果。但涅槃因为没有消失所以这里不取。实践是实行，即三学的结合。或者因为应当实践为实践。因为应当学习为学习，即三藏。虽然以"道"的摄取已经摄取，但第三明和第六神通因为明和神通的共性而又说"三明六神通"。从此以后六神通意思是从一千年以后能够生起六神通，不能生起无碍解。"从那"是从神通时之后。"那些"是那些神通。因为在前分没有禅那的润泽，只住于观而得最上果为干观者，但在道剎那不能说"没有禅那的润泽"，因为"修习止观双运"。

4.170) vacanato. Pacchimakassāti sabbapacchimassa. Kiñcāpi ariyo aparihānadhammo , sotāpannassa pana uddhaṃ jīvitapariyādānā adhigatadhammo uppanno nāma natthi, paccayasāmaggiyā asati yāva uparivisesaṃ nibbattetuṃ na sakkonti, tāva adhigamassa asambhavo evāti āha – ‘‘sotāpannassa…pe… nāma hotī’’ti. Tassidaṃ manussalokavasena vuttanti daṭṭhabbaṃ.

Na codentīti aññamaññasmiṃ vijjamānaṃ dosaṃ jānantāpi na codenti na sārenti. Akukkuccakā hontīti kukkuccaṃ na uppādenti. ‘‘Asakkaccakārino hontī’’ti ca paṭhanti, sāthalikatāya sikkhāsu asakkaccakārino hontīti attho. Bhikkhūnaṃ satepi sahassepi dharamāneti idaṃ bāhullavasena vuttaṃ. Antimavatthuanajjhāpannesu katipayamattesupi bhikkhūsu dharantesu, ekasmiṃ vā dharante paṭipatti anantarahitā eva nāma hoti. Tenevāha – ‘‘pacchimakassa…pe… antarahitā hotī’’ti.

Antevāsike gahetunti antevāsike saṅgahetuṃ. Atthavasenāti aṭṭhakathāvasena. Matthakato paṭṭhāyāti uparito paṭṭhāya. Uposathakkhandhakamattanti vinayamātikāpāḷimāha. Āḷavakapañhādīnaṃ viya devesu pariyattiyā pavatti appamāṇanti āha – ‘‘manussesū’’ti.

Oṭṭhaṭṭhivaṇṇanti oṭṭhānaṃ aṭṭhivaṇṇaṃ, dantakasāvaṃ ekaṃ vā dve vā vāre rajitvā dantavaṇṇaṃ katvā dhārentīti vuttaṃ hoti. Kesesu vā allīyāpentīti tena kāsāvakhaṇḍena kese bandhantā allīyāpenti. Bhikkhugottassa abhibhavanato vināsanato gotrabhuno. Atha vā gottaṃ vuccati sādhāraṇaṃ nāmaṃ, mattasaddo luttaniddiṭṭho, tasmā ‘‘samaṇā’’ti gottamattaṃ anubhavanti dhārentīti gotrabhuno, nāmamattasamaṇāti attho. Kāsāvagatakaṇṭhatāya, kāsāvaggahaṇahetuuppajjanakasokatāya vā kāsāvakaṇṭhā. Saṅghagatanti saṅghaṃ uddissa dinnattā saṅghagataṃ. Taṃ sarīranti taṃ dhātusarīraṃ.

Tenevāti pariyattiantaradhānamūlakattā eva itaraantaradhānassa. Sakko devarājā chātakabhaye paratīragamanāya bhikkhū ussukkamakāsīti adhippāyo. Neti ubhayepi paṃsukūlikatthere dhammakathikatthere ca. Therāti tattha ṭhitā sakkhibhūtā therā. Dhammakathikattherā ‘‘yāva tiṭṭhantisuttantā…pe… yogakkhemā na dhaṃsatī’’ti idaṃ suttaṃ āharitvā ‘‘suttante rakkhite sante, paṭipatti hoti rakkhitā’’ti iminā vacanena paṃsukūlikatthere appaṭibhāne akaṃsu . Idāni pariyattiyā anantaradhānameva itaresaṃ anantaradhānahetūti imamatthaṃ byatirekato anvayato ca upamāhi vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Taṃ suviññeyyameva.

Dutiyapamādādivaggavaṇṇanā niṭṭhitā.

140-150. Ekādasamadvādasamavaggā suviññeyyā eva.

13. Ekapuggalavaggavaṇṇanā



因为说"修习止观双运"。"最后的"是一切最后的。虽然圣者是不退法,但预流者从命终之后没有所谓的已证得的法生起,因为没有因缘和合,直到不能生起上位的殊胜,就不可能有证得,所以说"预流者...为名"。这应当看作是就人世间而说。
"不谴责"是即使知道彼此存在的过失也不谴责不提醒。"无忧悔"是不生起忧悔。也读作"不恭敬作",意思是因为懈怠而对诸学不恭敬作。"在比丘百人乃至千人住世时"这是就多数而说。在未犯最后事的少数比丘住世时,或一人住世时,实践就是不消失。因此说"最后的...消失"。
"摄受弟子"是摄受弟子。"根据义理"是根据注释。"从顶开始"是从上面开始。"只是布萨犍度"是说律母诵。因为如阿拉瓦卡问等在天界流传的教法无限量,所以说"在人中"。
"骨色唇"是唇的骨色,意思是染一两次牙垢成牙色而持。"或系在发上"是用那袈裟片绑头发而系。因为征服、破坏比丘种姓为敌种姓。或者说种姓是共同的名称,matt(量)字省略指示,所以只享受"沙门"种姓名称为敌种姓,意思是只是名义上的沙门。因为有袈裟围颈,或因为取袈裟而生起忧愁为袈裟颈。"属于僧团"是因为舍给僧团而属于僧团。"那个身"是那个舍利身。
"因为那个"是因为其他的消失以教法消失为根本。释提桓因天王在饥饿恐惧时努力使比丘们渡到对岸,这是意思。"他们"是两类头陀行长老和说法长老。"长老们"是在那里站立作证的长老们。说法长老们引"只要经典存在...瑜伽安稳不破坏"这经,以"经典被护持时,实践就被护持"这话使头陀行长老们无话可说。现在说"如"等是为了以反面和顺面通过譬喻显示教法不消失即是其他不消失的因的这个意思。那是很容易理解的。
第二放逸等品注释结束。
140-150. 第十一和第十二品都很容易理解。
一补特伽罗品注释

170.Ekapuggalassāti ekapuggalavaggassa. Tenāha – ‘‘paṭhame’’ti. Ekoti gaṇanaparicchedo, tato eva dutiyādipaṭikkhepattho. Padhānāsahāyatthopi ekasaddo hotīti tannivattanatthaṃ ‘‘gaṇanaparicchedo’’ti āha. Sammutiyā desanā sammutidesanā. Paramatthassa desanā paramatthadesanā. Tatthāti sammutiparamatthadesanāsu, na sammutiparamatthesu. Tenāha – ‘‘evarūpā sammutidesanā, evarūpā paramatthadesanā’’ti. Tatridaṃ sammutiparamatthānaṃ lakkhaṇaṃ – yasmiṃ bhinne, buddhiyā vā avayavavinibbhoge kate na taṃsamaññā, sā ghaṭapaṭādippabhedā sammuti, tabbipariyāyena paramatthā. Na hi kakkhaḷaphusanādisabhāve so nayo labbhati. Tattha rūpādidhammasamūhaṃ santānavasena pavattamānaṃ upādāya puggalavohāroti puggaloti sammutidesanā. Sesapadesupi eseva nayo. Uppādavayavanto sabhāvadhammā na niccāti aniccāti āha – ‘‘aniccanti paramatthadesanā’’ti. Esa nayo sesapadesupi. Nanu khandhadesanāpi sammutidesanāva. Rāsaṭṭho vā hi khandhaṭṭho koṭṭhāsaṭṭho vāti? Saccametaṃ, ayaṃ pana khandhasamaññā phassādīsu pavattatajjāpaññatti viya paramatthasannissayā tassa āsannatarā, puggalasamaññādayo viya na dūreti paramatthasaṅgahā vuttā. Khandhasīsena vā tadupādānasabhāvadhammā eva gahitā. Nanu ca sabhāvadhammā sabbepi sammutimukheneva desanaṃ ārohanti, na samukhenāti sabbāpi desanā sammutidesanāva siyāti? Nayidamevaṃ, desetabbadhammavibhāgena desanāvibhāgassa adhippetattā. Na hi saddo kenaci pavattinimittena vinā atthaṃ pakāsetīti.

Sammutivasenadesanaṃ sutvāti ‘‘idhekacco puggalo attantapo hoti attaparitāpānuyogamanuyutto’’tiādinā (pu. pa. 174) sammutimukhena pavattitadesanaṃ sutamayañāṇuppādavasena sutvā. Atthaṃ paṭivijjhitvāti tadanusārena catusaccasaṅkhātaṃ atthaṃ saha vipassanāya maggapaññāya paṭivijjhitvā. Mohaṃ pahāyāti tadekaṭṭhakilesehi saddhiṃ anavasesaṃ mohaṃ pajahitvā. Visesanti aggaphalanibbānasaṅkhātaṃ visesaṃ. Tesanti tādisānaṃ veneyyānaṃ. Paramatthavasenāti ‘‘pañcimāni, bhikkhave, indriyānī’’tiādinā (saṃ. ni. 

170. "一补特伽罗的"是一补特伽罗品的。因此说"第一"。"一"是数量限定,因此就有排除第二等的意思。因为"一"字也有主要无伴的意思,为了避免那个说"数量限定"。言说世俗为世俗说。言说胜义为胜义说。"在那里"是在世俗说和胜义说中,不是在世俗和胜义中。因此说"这样的世俗说,这样的胜义说"。这里世俗和胜义的特相是:在破坏时,或以慧分析支分时没有那个共称,那瓶布等差别为世俗,与之相反为胜义。因为在坚硬触等自性中得不到那个方法。其中依据诸色等法的聚集依相续而转起假立补特伽罗言说,所以"补特伽罗"是世俗说。在其他句中也是这个方法。有生灭的自性法不常为无常,所以说"'无常'是胜义说"。这个方法在其他句中也是如此。难道蕴的说示不也是世俗说吗?因为蕴义是堆义或部分义。这是真的,但是这个蕴共称像触等中流转的那个假施设一样依于胜义而更接近它,不像补特伽罗等共称那样远,所以说是胜义所摄。或者以蕴为首即是摄取那些自性法。难道一切自性法不都是通过世俗门才升起说示,不是通过自门吗?这样一切说示都将是世俗说?不是这样,因为意图是依所说示法的区分而有说示的区分。因为声音若无任何转起因就不能显示义理。
"听了世俗方式的说示"是以"在这里某补特伽罗是自我折磨者,从事自我折磨的努力"等世俗门转起的说示,以生起闻所成智的方式听。"通达义理"是随顺那个以观慧和道慧通达称为四谛的义理。"断除愚痴"是与那些一处的烦恼一起完全断除愚痴。"殊胜"是称为最上果和涅槃的殊胜。"那些"是那样的所化众。"以胜义方式"是以"比丘们,这五根"等。

5.471-476 ādayo) paramatthadhammavasena. Sesaṃ anantaranaye vuttasadisameva.

Tatrāti tassaṃ sammutivasena paramatthavasena ca desanāyaṃ. Desabhāsākusaloti nānādesabhāsāsu kusalo. Tiṇṇaṃ vedānanti nidassanamattaṃ, tiṇṇaṃ vedānaṃ sippuggahaṇaṭṭhānānampīti adhippāyo. Teneva sippuggahaṇaṃ parato vakkhati. Sippāni vā vijjāṭṭhānabhāvena vedantogadhāni katvā ‘‘tiṇṇaṃ vedāna’’nti vuttaṃ. Kathetabbabhāvena ṭhitāni, na katthaci sannicitabhāvenāti vedānampi kathetabbabhāveneva ṭhānaṃ dīpento ‘‘guhā tīṇi nihitā na gayhantī’’tiādimicchāvādaṃ paṭikkhipati. Nānāvidhā desabhāsā etesanti nānādesabhāsā.

Paramo uttamo attho paramattho, dhammānaṃ yathābhūtasabhāvo. Lokasaṅketamattasiddhā sammuti. Yadi evaṃ kathaṃ sammutikathāya saccatāti āha – ‘‘lokasammutikāraṇā’’ti, lokasamaññaṃ nissāya pavattanatoti attho. Lokasamaññā hi abhinivesena viññeyyā, nāññāpanā ekaccassa sutassa sāvanā viya na musā anatidhāvitabbato tassā. Tenāha bhagavā – ‘‘janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāvaye’’ti. Dhammānanti sabhāvadhammānaṃ. Bhūtakāraṇāti yathābhūtakāraṇā yathābhūtaṃ nissāya pavattanato. Sammutiṃ voharantassāti ‘‘puggalo, satto’’tiādinā lokasamaññaṃ kathentassa.

Hirottappadīpanatthanti lokapālanakicce hirottappadhamme kiccato pakāsetuṃ. Tesañhi kiccaṃ sattasantāne eva pākaṭaṃ hotīti puggalādhiṭṭhānāya kathāya taṃ vattabbaṃ. Esa nayo sesesupi. Yasmiñhi cittuppāde kammaṃ uppannaṃ, taṃsantāne eva tassa phalassa uppatti kammassakatā. Evañhi kataviññāṇanāso akatāgamo ca natthīti sā puggalādhiṭṭhānāya eva desanāya dīpetabbā. Tehi sattehi kātabbapuññakiriyā paccattapurisakāro. Sopi santānavasena niṭṭhapetabbato puggalādhiṭṭhānāya eva kathāya dīpetabbo. Ānantariyadīpanatthanti cutianantaraṃ phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttāni taṃnibbattanena anantarakaraṇasīlāni, anantarakaraṇapayojanāni vāti ānantariyāni, mātughātādīni, tesaṃ dīpanatthaṃ. Tānipi hi santānavasena niṭṭhapetabbato ‘‘mātaraṃ jīvitā voropetī’’tiādinā (paṭṭhā. 1.1.423) puggalādhiṭṭhānāya eva kathāya dīpetabbāni, tathā ‘‘so mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (dī. ni. 1.556; 3.308; ma. ni. 1.77; 2.309; 3.230; vibha. 642-643) ‘‘so anekavihitaṃ pubbenivāsaṃ anussarati ekampi jāti’’ntiādinā (dī. ni. 1.244-245; ma. ni. 1.148, 384, 431; pārā. 12), ‘‘atthi dakkhiṇā dāyakato visujjhati, no paṭiggāhakato’’tiādinā (ma. ni. 3.381) ca pavattā brahmavihārapubbenivāsadakkhiṇāvisuddhikathā puggalādhiṭṭhānā eva katvā dīpetabbā sattasantānavisayattā. ‘‘Aṭṭha purisapuggalā (saṃ. ni. 

5.471-476等)以胜义法的方式。其余的与前面方法所说的相同。
"在那里"是在那以世俗方式和胜义方式的说示中。"善巧于方言"是善巧于各种地方语言。"三吠陀"只是举例，意思是三吠陀和技艺学习处。因此后面将说技艺学习。或者因为技艺以明处的状态包含在吠陀中而说"三吠陀"。因为是以应当说的状态而住，不是以在某处积集的状态，所以显示吠陀也只是以应当说的状态而住，驳斥"三藏隐藏不可取"等邪说。"具有各种方言"是具有各种地方语言。
胜义是最上的义理，即诸法的如实自性。世俗是只由世间约定而成就。如果这样，世俗语言怎么有真实性呢？所以说"因为世间世俗"，意思是依于世间共称而转起。因为世间共称应当以执着而了知，不是虚妄的，像某些所闻的听闻一样，因为它不应当超越。因此世尊说："不应执着方土语言，不应超越共称。""诸法"是自性诸法。"因为真实"是因为依如实而转起。"说示世俗"是以"补特伽罗、众生"等说示世间共称。
"为了显示惭愧"是为了显示在护世作用中惭愧法的作用。因为它们的作用只在有情相续中明显，所以应当以补特伽罗为基础的语言来说它。这个方法在其他中也是如此。因为在某个心生起时业生起，在那个相续中它的果生起是业所有性。因为这样就没有已作识的灭失和未作的获得，所以它只应当以补特伽罗为基础的教说来显示。那些有情应当作的福业是个人的努力。它也因为应当依相续而完成，所以只应当以补特伽罗为基础的语言来显示。"为了显示无间"是死后无间的果称为无间，在那无间中结合的以生起它而有无间作为习性的，或以无间作为目的的为无间，即杀母等，为了显示它们。因为它们也应当依相续而完成，所以应当以"夺取母亲的生命"等补特伽罗为基础的语言来显示，同样以"他以慈俱心遍满一方而住"等，"他忆念种种前世住处，一世"等，"有布施从施者清净，不从受者"等转起的梵住、前世住处、布施清净的语言，只应当以补特伽罗为基础来显示，因为是以有情相续为境。"八士补特伽罗"

1.249) na samayavimutto puggalo’’tiādinā (pu. pa. 2) ca paramatthakathaṃ kathentopi lokasammutiyā appahānatthaṃ puggalakathaṃ katheti. Etena vuttāvasesāya kathāya puggalādhiṭṭhānabhāve payojanaṃ sāmaññavasena saṅgahitanti daṭṭhabbaṃ. Kāmañcetaṃ sabbaṃ apariññātavatthukānaṃ vasena vuttaṃ, pariññātavatthukānampi pana evaṃ desanā sukhāvahā hoti.

Ekapuggaloti visiṭṭhasamācārāpassayavirahito ekapuggalo. Buddhānañhi sīlādiguṇena sadevake loke visiṭṭho nāma koci natthi, tathā sadisopi samānakāle. Tenāha – ‘‘na imasmiṃ loke parasmiṃ vā pana buddhena seṭṭho sadiso ca vijjatī’’ti (vi. va. 1047; kathā. 799), tasmā sadisopi koci natthi. Hīnopi apassayabhūto nattheva. Tena vuttaṃ – ‘‘visiṭṭhasamācārāpassayavirahito ekapuggalo’’ti. Ye ca sīlādiguṇehi natthi etesaṃ samāti asamā, purimakā sammāsambuddhā. Tehi samo majjhe bhinnasuvaṇṇanekkhaṃ viya nibbisiṭṭhoti asamasamaṭṭhenapi ekapuggalo aññassa tādisassa abhāvā. Tena vuttaṃ – ‘‘asadisaṭṭhenā’’tiādi.

Sattaloko adhippeto sattanikāye uppajjanato. Manussaloke eva uppajjati devabrahmalokānaṃ buddhānaṃ uppattiyā anokāsabhāvato. Kāmadevaloke tāva nuppajjati brahmacariyavāsassa aṭṭhānabhāvato tathā anacchariyabhāvato. Acchariyadhammā hi buddhā bhagavanto. Tesaṃ sā acchariyadhammatā devattabhāve ṭhitānaṃ loke na pākaṭā hoti yathā manussabhūtānaṃ. Devabhūte hi sammāsambuddhe dissamānaṃ buddhānubhāvaṃ devānubhāvatova loke dahati, na buddhānubhāvato. Tathā sati ‘‘ayaṃ sammāsambuddho’’ti nādhimuccati na sampasīdati, issarakuttaggāhaṃ na vissajjeti, devattabhāvassa ca cirakālāvaṭṭhānato ekaccasassatavādato na parimuccati. Brahmaloke nuppajjatīti etthāpi eseva nayo. Sattānaṃ tādisaggāhavinimocanatthañhi buddhā bhagavanto manussasugatiyaṃyeva uppajjanti, na devasugatiyaṃ. Yasmā imaṃ cakkavāḷaṃ majjhe katvā iminā saddhiṃ cakkavāḷānaṃ dasasahassasseva jātikkhettabhāvo dīpito ito aññassa buddhānaṃ uppattiṭṭhānassa tepiṭake buddhavacane āgataṭṭhānassa abhāvato. Tasmā vuttaṃ – ‘‘imasmiṃyeva cakkavāḷe uppajjatī’’ti.

Idha uppajjantopi kasmā jambudīpe eva uppajjati, na sesadīpesūti? Keci tāva āhu – ‘‘yasmā pathaviyā nābhibhūtā buddhabhāvasahā acalaṭṭhānabhūtā bodhimaṇḍabhūmi jambudīpe eva , tasmā jambudīpe eva uppajjatī’’ti. Eteneva ‘‘tattha majjhimadese eva uppajjatī’’ti etampi saṃvaṇṇitanti daṭṭhabbaṃ tathā itaresampi avijahitaṭṭhānānaṃ tattheva labbhanato. Yasmā purimabuddhānaṃ mahābodhisattānaṃ paccekabuddhānañca nibbattiyā sāvakabodhisattānaṃ sāvakabodhiyā abhinīhāro sāvakapāramiyā sambharaṇaparipācanañca buddhakkhettabhūte imasmiṃyeva cakkavāḷe jambudīpe eva ijjhati, na aññattha. Veneyyajanavinayanattho ca buddhuppādo, tasmā aggasāvakamahāsāvakādiveneyyavisesāpekkhāya imasmiṃ jambudīpe eva buddhā nibbattanti, na sesadīpesu. Ayañca nayo sabbabuddhānaṃ āciṇṇasamāciṇṇoti tesaṃ uttamapurisānaṃ tattheva uppatti sampatticakkānaṃ viya aññamaññūpanissayatāya daṭṭhabbā. Tena vuttaṃ – aṭṭhakathāyaṃ ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpe eva nibbattantīti dīpaṃ passī’’ti (dī. ni. aṭṭha. 

1.249)"等说示胜义时也用世俗语言来说补特伽罗的语言,为了不舍弃世间世俗。由此应当看到以共性摄取余下未说的语言以补特伽罗为基础的目的。虽然这一切是依未遍知事的人们而说,但对于已遍知事的人们这样的教说也能带来安乐。
"一补特伽罗"是无殊胜行为依止的一补特伽罗。因为在天界世间中没有任何人在戒等德上胜过佛,同样在同时也没有相等的。因此说:"在此世间或他世间中找不到比佛更殊胜或相等的",所以没有任何相等的。也完全没有低劣的可作依止。因此说:"无殊胜行为依止的一补特伽罗"。因为在戒等德上没有与他们相等所以不等,即过去的正等觉者。与他们相等就像中间破碎的金块一样无差别,因为没有其他这样的人,所以一补特伽罗也以无等等的意思。因此说:"以无等"等。
指有情世间因为在有情群中生起。只在人世间生起,因为天界梵界不是佛生起的处所。首先不在欲界天中生起,因为那里不是梵行住处,同样因为不是稀有。因为诸佛世尊是稀有法。他们那稀有法性在天身中不像在人身中那样明显。因为见到天身的正等觉者,世间认为是天威力,不是佛威力。这样就不信解不净信"这是正等觉者",不舍离执取造物主,也因为天身长时住立而不脱离一分常见。在梵界不生起这里也是这个方法。因为诸佛世尊为了解脱有情们这样的执取而只在人善趣中生起,不在天善趣中。因为以这个轮围为中心连同这个只说明一万轮围是生处,因为在三藏佛语中没有说其他是佛生起处的地方。因此说:"只在这个轮围中生起"。
在这里生起时为什么只在阎浮提生起,不在其他洲中?有些人说:"因为作为地轴、能持佛性、不动之处的菩提场地只在阎浮提中,所以只在阎浮提中生起"。应当看到以此也注释了"在那里只在中国生起",因为同样其他不舍离的处所也在那里获得。因为以前诸佛、诸大菩萨、诸独觉的生起,以及声闻菩萨们的声闻菩提的发愿、声闻波罗蜜的积集成熟,只在这作为佛土的轮围中的阎浮提中成就,不在其他处。佛的生起是为了调伏所化众,所以考虑上首声闻、大声闻等特殊所化,诸佛只在这阎浮提中生起,不在其他洲中。这个方法是一切佛的习惯,所以那些最上人在那里的生起应当看作像胜轮一样互为依止。因此在注释中说:"在三洲中佛不生起,只在阎浮提中生起,这样见到洲";

2.17; bu. vaṃ. aṭṭha. 27 avidūrenidānakathā).

Ubhayampidaṃ vippakatavacanameva uppādakiriyāya vattamānakālikattā. Uppajjamānoti vā uppajjituṃ samattho. Sattiattho cāyaṃ māna-saddo. Yāvatā hi sāmatthiyena mahābodhisattānaṃ carimabhave uppatti icchitabbā, tatthakena bodhisambhārasambhūtena paripuṇṇena samannāgatoti attho. Bhedoti viseso. Tameva hi tividhaṃ visesaṃ dassetuṃ – ‘‘esa hī’’tiādi vuttaṃ. Aṭṭhaṅgasamannāgatassa mahābhinīhārassa siddhakālato paṭṭhāya mahābodhisatto buddhabhāvāya niyatabhāvappattatāya bodhisambhārapaṭipadaṃ paṭipajjamāno yathāvuttasāmatthiyayogena uppajjamāno nāmāti attho uppādassa ekantikattā. Pariyesantoti vicinanto. Paripakkagate ñāṇeti iminā tato pubbe ñāṇassa aparipakkatāya eva laddhāvasarāya kammapilotiyā vasena bodhisatto tathā mahāpadhānaṃ padahīti dasseti. Arahattaphalakkhaṇe uppanno nāma ‘‘uppanno hotī’’ti vattabbattā. Āgatova nāma hetusampadāya sammadeva nipphannattā.

Hitatthāyāti lokiyalokuttarassa hitassa siddhiyā. Sukhatthāyāti etthāpi eseva nayo. Tassāti tassa sattalokassa. So panāyaṃ sattaloko yena anukkamena dhammābhisamayaṃ pāpuṇi, taṃ teneva anukkamena dassento ‘‘mahābodhimaṇḍe’’tiādimāha. Yāvajjadivasāti ettha ajja-saddena sāsanassa avaṭṭhānakālaṃ vadati. Devamanussānanti ukkaṭṭhaniddesoti dassetuṃ – ‘‘na kevala’’ntiādi vuttaṃ. Etesampīti nāgasupaṇṇādīnampi.

Ayaṃ pucchāti iminā ‘‘katamo’’ti padassa sāmaññato pucchābhāvo dassito, na visesatoti tassa pucchāvisesabhāvañāpanatthaṃ mahāniddese (mahāni. 150) āgatā sabbāpi pucchā atthuddhāranayena dasseti ‘‘pucchā ca nāmesā’’tiādinā. Adiṭṭhaṃ jotīyati etāyāti adiṭṭhajotanā. Diṭṭhaṃ saṃsandīyati etāyāti diṭṭhasaṃsandanā. Saṃsandanañca sākacchāvasena vinicchayakaraṇaṃ. Vimatiṃ chindati etāyāti vimaticchedanā. Anumatiyā pucchā anumatipucchā. ‘‘Taṃ kiṃ maññatha, bhikkhave’’tiādi pucchāya ‘‘kā tumhākaṃ anumatī’’ti anumati pucchitā hoti. Kathetukamyatāpucchāti kathetukamyatāya pucchā. Lakkhaṇanti ñātuṃ icchito yo koci sabhāvo. Aññātanti yena kenaci ñāṇena aññātabhāvamāha. Adiṭṭhanti dassanabhūtena ñāṇena paccakkhaṃ viya adiṭṭhataṃ. Atulitanti ‘‘ettakaṃ eta’’nti tulābhūtena atulitataṃ. Atīritanti tīraṇabhūtena akatañāṇakiriyāsamāpanataṃ. Avibhūtanti ñāṇassa apākaṭabhāvaṃ. Avibhāvitanti ñāṇena apākaṭakatabhāvaṃ.

Yehi guṇavisesehi nimittabhūtehi bhagavati ‘‘tathāgato’’ti ayaṃ samaññā pavattā, taṃdassanatthaṃ ‘‘aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādi vuttaṃ. Guṇavisesanemittikāneva hi bhagavato sabbāni nāmāni. Yathāha –

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

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

Tathā āgatoti ettha ākāraniyamanavasena opammasampaṭipādanattho tathā-saddo. Sāmaññajotanāpi hi visese avatiṭṭhatīti. Paṭipadāgamanattho āgata-saddo, na ñāṇagamanattho ‘‘tathalakkhaṇaṃ āgato’’tiādīsu (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.3.78; a. ni. aṭṭha. 1.

2.17; 佛种姓注释 27 不远因缘故事)。
这两个都是未完成的说法,因为生起的动作是现在时。或者"正在生起"是能够生起。这māna字是能力义。因为应当以多少能力欲求大菩萨们在最后有中生起,意思是具足以那个圆满的菩提资粮生起。"差别"是特殊。为了显示那个三种特殊而说"因为这"等。从具足八支的大发愿成就时开始,大菩萨因为到达决定成佛性而实行菩提资粮行道,以所说能力相应而名为正在生起,意思是因为生起是决定的。"寻求"是寻找。"在智成熟时"以此显示在那之前因为智未成熟而得机会的业残余的缘故,菩萨如此精进大精进。在阿罗汉果剎那名为已生起,因为应当说"已生起"。名为已来,因为以因具足而正确完成。
"为了利益"是为了世间出世间利益的成就。"为了安乐"这里也是这个方法。"那个"是那个有情世间。而这个有情世间以什么次第证悟法,以那个次第显示而说"在大菩提场"等。"直到今日"这里以"今"字说教法住立的时间。为了显示"天人"是最上的指示而说"不仅"等。"这些也"是龙金翅鸟等。
"这个问"以此显示"什么"字一般是问的状态,不是特殊,为了说明那个问的特殊状态,以义理举出的方法显示在大义释中来的一切问,以"问即是"等。以此照明未见为未见照明。以此和合已见为已见和合。和合是以讨论方式作决定。以此断疑为断疑。随许的问为随许问。"比丘们,你们认为怎样"等问"你们的随许是什么"是问随许。欲说的问是以欲说而问。"特相"是想要知道的任何自性。"未知"说以任何智未知的状态。"未见"是以见性的智未如现见那样见的状态。"未量"是"这是这么多"以称量性未量的状态。"未度"是以度性的智未作完成作用的状态。"未明"是对智不明显的状态。"未显"是以智未作明显的状态。
为了显示以哪些作为因的功德殊胜在世尊中转起这个"如来"共称,所以说"以八个原因世尊为如来"等。因为世尊的一切名都是以功德殊胜为因。如说:
"大仙以功德有无量名;
应当从千名中以功德举名。"
这里"如是来"中"如"字以相状确定的方式是完成譬喻的意思。因为一般的照明也住立在特殊中。"来"字是行道来义,不是智来义,如在"来到如相"等中。

1.170; udā. aṭṭha. 18) viya, nāpi kāyagamanattho ‘‘āgato kho mahāsamaṇo, magadhānaṃ giribbaja’’ntiādīsu (mahāva. 63) viya. Tattha yadākāraniyamanavasena opammasampaṭipādanattho tathā-saddo, taṃkaruṇāpadhānattā mahākaruṇāmukhena purimabuddhānaṃ āgamanappaṭipadaṃ udāharaṇavasena sāmaññato dassento yaṃ-taṃ-saddānaṃ ekantasambandhabhāvato ‘‘yathā sabbaloka…pe… āgatā’’ti sādhāraṇato vatvā puna taṃ paṭipadaṃ mahāpadhānasuttādīsu (dī. ni. 2.1 ādayo) sambahulaniddesena supākaṭānaṃ āsannānañca vipassiādīnaṃ channaṃ sammāsambuddhānaṃ vasena nidassento ‘‘yathā vipassī bhagavā’’tiādimāha. Tattha yena abhinīhārenāti manussattaliṅgasampattihetusatthudassanapabbajjāabhiññādiguṇasampattiadhikāracchandānaṃ vasena aṭṭhaṅgasamannāgatena mahāpaṇidhānena. Sabbesañhi buddhānaṃ kāyappaṇidhānaṃ imināva abhinīhārena samijjhatīti. Evaṃ mahābhinīhāravisesena ‘‘tathāgato’’ti padassa atthaṃ dassetvā idāni pāramipūraṇavasena dassetuṃ – ‘‘yathā vipassī bhagavā…pe… kassapo bhagavā dānapāramiṃ pūretvā’’tiādimāha.

Ettha ca suttantikānaṃ mahābodhippaṭipadāya kosallajananatthaṃ kā panetā pāramiyo, kenaṭṭhena pāramiyo, katividhā cetā, ko tāsaṃ kamo, kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, ko paccayo, ko saṃkileso, kiṃ vodānaṃ, ko paṭipakkho, kā paṭipatti, ko vibhāgo, ko saṅgaho, ko sampādanūpāyo, kittakena kālena sampādanaṃ, ko ānisaṃso, kiñcetāsaṃ phalanti pāramīsu ayaṃ vitthārakathā veditabbā. Sā panesā icchantena dīghāgamaṭīkāyaṃ (dī. ni. ṭī. 

1.170;优陀那注释 18)中一样,也不是身体来义,如在"大沙门已来到摩揭陀的山城(王舍城)"等(大品 63)中一样。在那里当"如"字以相状确定的方式是完成譬喻的意思时,因为那是以大悲为主,通过大悲以举例方式一般地显示先前诸佛的来道,因为yaṃ-taṃ两字是决定相关的,所以一般地说"如一切世间...来",然后以大精进经等(长部 2.1等)中以多数说示而明显和接近的毗婆尸等六正等觉者的方式显示那个道路而说"如毗婆尸世尊"等。其中"以那个发愿"是以人身、相具足、见师、出家、神通等功德具足、发愿欲求的八支具足的大誓愿。因为一切佛的身发愿都以这个发愿成就。这样以大发愿的殊胜显示"如来"这词的意思后,现在为了以圆满波罗蜜的方式显示而说"如毗婆尸世尊...迦叶世尊圆满布施波罗蜜"等。
这里为了生起经师们对大菩提道的善巧,应当知道关于波罗蜜这详细的说明:这些波罗蜜是什么?以什么义为波罗蜜?这些有几种?它们的次第是什么?什么是它们的相、味、现起、足处?什么是缘?什么是染污?什么是清净?什么是对治?什么是实践?什么是区分?什么是摄集?什么是成就方便?以多少时间成就?什么是功德?什么是它们的果?这个说明可以在长部复注;

1.7) vuttanayeneva veditabbā, na idha dassitā. Yathāvuttāya paṭipadāya yathāvuttavibhāgānaṃ pāramīnaṃ pūritabhāvaṃ sandhāyāha – ‘‘samatiṃsa pāramiyo pūretvā’’ti.

Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca mahāpariccāgehi visuṃ gahaṇaṃ. Tatoyeva ca aṅgapariccāgato visuṃ nayanapariccāgaggahaṇaṃ, pariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgaggahaṇañca kataṃ. Gatapaccāgatikavattasaṅkhātāya pubbabhāgappaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayappaṭipattinipphādanaṃ pubbacariyā, yā vā cariyāpiṭakasaṅgahitā. ‘‘Abhinīhāro pubbayogo, dānādippaṭipatti vā kāyavivekavasena ekacariyā vā pubbacariyā’’ti keci. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsānañca vibhāvanavasena sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena ca pavattā kathā dhammakkhānaṃ. Ñātīnaṃ atthacariyā ñātatthacariyā. Sāpi karuṇāyanavaseneva. Ādi-saddena lokatthacariyādayo saṅgaṇhāti. Kammassakatañāṇavasena anavajjakammāyatanasippāyatanavijjāṭṭhānaparicayavasena khandhāyatanādiparicayavasena lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhicariyā. Sā pana atthato paññāpāramīyeva, ñāṇasambhāradassanatthaṃ visuṃ gahaṇaṃ. Koṭīti pariyanto, ukkaṃsoti attho. Cattāro satipaṭṭhāne bhāvetvāti sambandho. Tattha bhāvetvāti uppādetvā. Brūhetvāti vaḍḍhetvā. Satipaṭṭhānādiggahaṇena āgamanappaṭipadaṃ matthakaṃ pāpetvā dasseti. Vipassanāsahagatā eva vā satipaṭṭhānādayo daṭṭhabbā. Ettha ca ‘‘yena abhinīhārenā’’tiādinā āgamanappaṭipadāya ādiṃ dasseti, ‘‘dānapārami’’ntiādinā majjhaṃ, ‘‘cattāro satipaṭṭhāne’’tiādinā pariyosānanti veditabbaṃ.


1.7)中说的方法来了解,不在这里显示。关于依所说的道路圆满所说区分的波罗蜜而说"圆满三十波罗蜜"。
虽然大舍也是布施波罗蜜,但为了显示舍的特殊性和极难性而与大舍分别摄取。因此从肢体舍分别摄取眼的舍,虽然舍的性质相同但从财和王位的舍分别摄取子女和妻子的舍。与称为往返行道的前分道一起成就神通和等至是前加行。在布施等中成就殊胜的实践是前行,或者是包含在行藏的。有些人说:"发愿是前加行,布施等实践或依身远离的独行是前行"。依显示布施等和少欲等以及在轮回和涅槃中过患和功德的方式,以及依建立和成熟众生在三菩提的方式而转起的说示是说法。对亲属的利行是亲属利行。那也是依悲愍的方式。以"等"字摄取世间利行等。依业所有性智的方式,依熟习无过业处、工艺处、明处的方式,依熟习蕴处等的方式,依判断三相的方式而有智行是慧行。那实际上就是慧波罗蜜,为了显示智资粮而分别摄取。"边际"是边际,意思是最上。"修习四念住"是连接。其中"修习"是生起。"增长"是增益。以摄取念住等显示行道达到顶点。或者应当看念住等只是与观俱。这里应当知道以"以那个发愿"等显示行道的开始,以"布施波罗蜜"等显示中间,以"四念住"等显示终点。


Sampatijātoti muhuttajāto nikkhantamatto. Nikkhantamattañhi mahāsattaṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena paṭiggaṇhiṃsu, manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhito. Yathāhātiādinā mahāpadānadesanāya vuttavacanaṃ nidasseti. Setamhi chatteti dibbasetacchatte. Anudhāriyamāneti dhāriyamāne. Ettha ca chattaggahaṇeneva khaggādīni pañca kakudhabhaṇḍāni vuttānevāti daṭṭhabbaṃ. Khaggatālavaṇṭamorahatthakavālabījaniuṇhīsapaṭṭāpi hi chattena saha tadā upaṭṭhitā ahesuṃ. Chattādīniyeva ca tadā paññāyiṃsu, na chattādiggāhakā. Sabbā ca disāti dasa disā, nayidaṃ sabbadisāvilokanaṃ sattapadavītihāruttarakālaṃ. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimaṃ disaṃ olokesi, tattha devamanussā gandhamālādīhi pūjayamānā, ‘‘mahāpurisa, idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā catasso anudisā heṭṭhā uparīti sabbā disā anuviloketvā sabbattha attanā sadisaṃ adisvā ‘‘ayaṃ uttarā disā’’ti sattapadavītihārena agamāsi. Āsabhinti uttamaṃ. Aggoti sabbapaṭhamo. Jeṭṭhoti seṭṭhoti ca tasseva vevacanaṃ. Ayamantimā jāti, natthi dāni punabbhavoti imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi. ‘‘Anekesaṃ visesādhigamānaṃ pubbanimittabhāvenā’’ti saṃkhittena vuttamatthaṃ ‘‘yañhī’’tiādinā vitthārato dasseti. Tattha etthāti –

‘‘Anekasākhañca sahassamaṇḍalaṃ,

Chattaṃ marū dhārayumantalikkhe;

Suvaṇṇadaṇḍā vītipatanti cāmarā,

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

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

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


这段巴利文的直译如下:
"刚生"是刚出生刚出来不久。因为刚出来的大士,首先被梵天们用金网接取,从他们手中四大天王用羚羊皮毯接取,从他们手中人们用细软棉布接取,从人们手中脱落而住立在地上。以"如说"等显示大本经教说中所说的话。"白伞"是天白伞。"撑持"是正被撑持。这里应当看到以伞的摄取已经说了剑等五种王室器物。因为剑、多罗扇、孔雀尾扇、拂尘、头冠带与伞一起当时出现了。当时只显现伞等,不显现持伞等者。"一切方"是十方,这个观察一切方不是在七步行走之后。因为大士从人们手中脱落后观察东方,在那里天人们以香花等供养说:"大士,此处没有与你相等的,哪里有更上的?"如此观察四方四维上下一切方,在一切处看不到与自己相等的,说"这是北方"而以七步行走。"牛王"是最上。"最"是最初。"长"和"胜"是它的同义词。"这是最后生,现在没有再有"预言在这个身体将证得的阿罗汉。以"因为"等详细显示以"作为许多殊胜证得的前相"简略说的义。其中"在这里"是在:
"千辐多枝的伞,
天人们撑持在空中;
金柄的拂尘飘动,
不见持拂尘伞者。"(经集 693)
这个偈颂中。因为一切知智在一切处无碍而行称为无碍智,所以说"一切知无碍智的获得"。同样这个世尊也如此去...作为前相,以此显示在殊胜出生时依法性而生起的殊胜是一切菩萨共同的。因为它们是波罗蜜的流出。
"跨越"是行走。"天"是诸天。"平等"是以观察的平等性平等相似。因为大士如何观察一个方向,也如此观察其他方向,他在任何方向观察时都没有阻碍。或者"平等"意思是适合观察。因为当时在方向中不会出现不适合菩萨观察的丑陋可怕不平等的形态。


‘‘Evaṃ tathā gato’’ti kāyagamanaṭṭhena gatasaddena tathāgatasaddaṃ niddisitvā idāni ñāṇagamanaṭṭhena taṃ dassetuṃ – ‘‘atha vā’’tiādimāha. Tattha nekkhammenāti alobhappadhānena kusalacittuppādena. Kusalā hi dhammā idha nekkhammaṃ, na pabbajjādayo. ‘‘Paṭhamajjhānenā’’ti ca vadanti. Pahāyāti pajahitvā. Gato adhigato, paṭipanno uttarivisesanti attho. Pahāyāti vā pahānahetu, pahānalakkhaṇaṃ vā. Hetulakkhaṇattho hi ayaṃ pahāyasaddo. Kāmacchandādippahānahetukañhi ‘‘gato’’ti ettha vuttaṃ gamanaṃ avabodho, paṭipatti eva vā kāmacchandādippahānena ca lakkhīyati. Esa nayo padāletvātiādīsupi. Abyāpādenāti mettāya. Ālokasaññāyāti vibhūtaṃ katvā manasikaraṇena upaṭṭhitaālokasañjānanena. Avikkhepenāti samādhinā. Dhammavavatthānenāti kusalādidhammānaṃ yāthāvanicchayena. ‘‘Sappaccayanāmarūpavavatthānenā’’tipi vadanti. Evaṃ kāmacchandādinīvaraṇappahānena ‘‘abhijjhaṃ loke pahāyā’’tiādinā (vibha. 508) vuttāya paṭhamajjhānassa pubbabhāgappaṭipadāya bhagavato tathāgatabhāvaṃ dassetvā idāni saha upāyena aṭṭhahi samāpattīhi aṭṭhārasahi ca mahāvipassanāhi taṃ dassetuṃ – ‘‘ñāṇenā’’tiādimāha. Nāmarūpapariggahakaṅkhāvitaraṇānañhi vibandhabhūtassa mohassa dūrīkaraṇena ñātapariññāyaṃ ṭhitassa aniccasaññādayo sijjhanti, tathā jhānasamāpattīsu abhiratinimittena pāmojjena tattha anabhiratiyā vinoditāya jhānādīnaṃ samadhigamoti samāpattivipassanānaṃ arativinodanaavijjāpadālanādiupāyo, uppaṭipāṭiniddeso pana nīvaraṇasabhāvāya avijjāya heṭṭhā nīvaraṇesupi saṅgahadassanatthanti daṭṭhabbo. Samāpattivihārappavesavibandhanena nīvaraṇāni kavāṭasadisānīti āha – ‘‘nīvaraṇakavāṭaṃ ugghāṭetvā’’ti.

‘‘Rattiṃ vitakketvā vicāretvā divā kammante payojetī’’ti (ma. ni. 1.251) vuttaṭṭhāne vitakkavicārā dhūmāyanā adhippetāti āha – ‘‘vitakkavicāradhūma’’nti. Kiñcāpi paṭhamajjhānūpacāreyeva dukkhaṃ, catutthajjhānopacāreyeva ca sukhaṃ pahīyati, atisayappahānaṃ pana sandhāyāha – ‘‘catutthajjhānena sukhadukkhaṃ pahāyā’’ti. Rūpasaññāti saññāsīsena rūpāvacarajjhānāni ceva tadārammaṇāni ca vuttāni. Rūpāvacarajjhānampi hi ‘‘rūpa’’nti vuccati uttarapadalopena ‘‘rūpī rūpāni passatī’’tiādīsu (ma. ni. 2.248; 3.312; dha. sa. 248; paṭi. ma. 1.209). Tassa ārammaṇampi kasiṇarūpaṃ ‘‘rūpa’’nti vuccati purimapadalopena ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dī. ni. 2.173-174; ma. ni. 

说示了以身体行走义的"去"字的"如来"字后,现在为了以智行走义显示它而说"或者"等。其中"出离"是以无贪为主的善心生起。因为这里出离是善法,不是出家等。也有人说"初禅"。"舍断"是已舍断。"去"是已证得,已行道更上的殊胜,这是意思。或者"舍断"是舍断因,或舍断相。因为这个舍断字是因相义。因为这里所说的"去"的行走是对欲贪等舍断的原因的了悟,或者只是以欲贪等的舍断为相的修行。这个方法在"破除"等中也是如此。"无恚"是慈。"光明想"是以明确作意而现起的光明认知。"无散乱"是定。"法决定"是对善等法如实的判断。也有人说"有缘名色的决定"。这样以舍断欲贪等盖通过"在世间舍断贪欲"等所说的初禅前分道显示世尊的如来性后,现在为了以方便一起通过八等至和十八大观来显示它而说"以智"等。因为对于住立在以远离作为遍知名色和度疑的障碍的痴的遍知中的人,成就无常想等,同样以喜悦为相的欢喜在禅等中不喜被除去时成就禅等,所以为等至和观的除去不乐和破除无明等的方便,但逆序的说示应当看作是为了显示盖性的无明在下面的盖中也摄取。因为诸盖以障碍等至住处的进入如门,所以说"开启盖门"。
因为在"夜间寻思伺察日间从事工作"所说的地方寻伺被认为是烟,所以说"寻伺烟"。虽然在初禅近行就苦,在第四禅近行就乐被舍断,但关于殊胜的舍断而说"以第四禅舍断乐苦"。"色想"以想为首说色界禅和它们的所缘。因为色界禅也称为"色",以略去后分如在"有色见诸色"等中。它的所缘

2.249; dha. sa. 244-245). Tasmā idha rūpe rūpajjhāne taṃsahagatasaññā rūpasaññāti evaṃ saññāsīsena rūpāvacarajjhānāni vuttāni. Rūpaṃ saññā assāti rūpasaññaṃ, rūpassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Paṭighasaññāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena paṭihananena visayivisayasamodhāne samuppannā dvipañcaviññāṇasahagatā saññā paṭighasaññā. Nānattasaññāyoti nānatte gocare pavattā saññā, nānattā vā saññā nānattasaññā, aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti etāsaṃ catucattālīsasaññānametaṃ adhivacanaṃ. Etā hi yasmā rūpasaññādibhede nānatte nānāsabhāve gocare pavattanti, yasmā ca nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā ‘‘nānattasaññā’’ti vuccanti.

Aniccassa, aniccanti vā anupassanā aniccānupassanā, tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya anupassanāyetaṃ nāmaṃ. Niccasaññanti saṅkhatadhamme ‘‘niccā sassatā’’ti pavattaṃ micchāsaññaṃ. Saññāsīsena diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo ito paresupi. Nibbidānupassanāyāti saṅkhāresu nibbijjanākārena pavattāya anupassanāya. Nandinti sappītikataṇhaṃ. Virāgānupassanāyāti saṅkhāresu virajjanākārena pavattāya anupassanāya. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. ‘‘Te saṅkhārā nirujjhantiyeva, āyatiṃ samudayavasena na uppajjantī’’ti evaṃ vā anupassanā nirodhānupassanā. Tenevāha – ‘‘nirodhānupassanāya nirodheti, no samudetī’’ti. Muccitukamyatā hi ayaṃ balappattāti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Paṭisaṅkhā santiṭṭhanā hi ayaṃ. Ādānanti niccādivasena gahaṇaṃ. Santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ ghanasaññā. Āyūhanaṃ abhisaṅkharaṇaṃ. Avatthāvisesāpatti vipariṇāmo. Dhuvasaññanti thirabhāvaggahaṇaṃ. Nimittanti samūhādighanavasena sakiccaparicchedatāya ca saṅkhārānaṃ saviggahaggahaṇaṃ. Paṇidhinti rāgādipaṇidhiṃ. Sā panatthato taṇhāvasena saṅkhāresu nanditā. Abhinivesanti attānudiṭṭhiṃ.

Aniccadukkhādivasena sabbadhammatīraṇaṃ adhipaññādhammavipassanā. Sārādānābhinivesanti asāre sāraggahaṇavipallāsaṃ. Issarakuttādivasena loko samuppannoti abhiniveso sammohābhiniveso. Keci pana ‘‘ahosiṃ nu kho ahamatītamaddhānantiādinā pavattasaṃsayāpatti sammohābhiniveso’’ti vadanti. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso. ‘‘Ālayaratā ālayasammuditā’’ti (dī. ni. 2.64; ma. ni. 1.281; 2.337; saṃ. ni. 

这段巴利文的直译如下：
遍处色也称为"色",以略去前分,如在"见外色美丑"等中。因此这里在色中,色禅中,与它俱行的想是色想,如此以想为首说**禅。"有色想"是色的名称,这样说。这样应当知道这是地遍等差别的所缘的名称。"对碰想"是以眼等依处和色等所缘的对碰相触时生起的与二五识俱行的想是对碰想。"种种想"是在种种境转起的想,或者种种的想是种种想,八种欲界善想,十二不善想,十一欲界善异熟想,二不善异熟想,十一欲界唯作想,这是这四十四种想的名称。因为它们在色想等差别中转起于种种不同自性的境,也因为种种不同自性互不相似,所以称为"种种想"。
无常的,或者对无常的随观是无常随观,这是对三界法的无常性把握而转起的随观的名称。"常想"是对有为法转起"常恒"的邪想。应当看到以想为首也摄取见和心。这个方法在这之后也是如此。"厌离随观"是以对诸行厌离行相转起的随观。"喜"是有喜的爱。"离染随观"是以对诸行离染行相转起的随观。"灭随观"是对诸行的灭的随观。或者如此随观"这些行只是灭,未来不会因集而生起"是灭随观。因此说"以灭随观灭,不集"。因为这是已得力的欲解脱。以舍遣行相转起的随观是舍遣随观。因为这是以观察而住立。"取"是以常等方式执取。以相续、聚集、作用、所缘的方式执取为一是密集想。"积集"是造作。种种状态的获得是变异。"坚固想"是执取坚固性。"相"是以聚集等密集的方式和以自作用界限性而执取诸行为有形体。"愿"是贪等的愿。那实际上是以爱的方式对诸行的欢喜。"执着"是我见。
以无常、苦等方式对一切法的判断是增上慧法观。"执取实性执着"是在非实中执取为实的颠倒。以自在所作等方式世界生起的执着是愚痴执着。有些人说"'我过去世是否存在'等方式的疑惑生起是愚痴执着"。对诸行执取为避难所的执着是执藏执着。"乐于执藏,欢喜执藏"

1.172; mahāva. 7) vacanato ālayo taṇhā, sāyeva cakkhādīsu rūpādīsu ca abhinivesavasena pavattiyā ālayābhinivesoti keci. ‘‘Evaṃvidhā saṅkhārā paṭinissajjīyantī’’ti pavattaṃ ñāṇaṃ paṭisaṅkhānupassanā. Vaṭṭato vigatattā vivaṭṭaṃ, nibbānaṃ. Tattha ārammaṇakaraṇasaṅkhātena anupassanena pavattiyā vivaṭṭānupassanā, gotrabhū. Saṃyogābhinivesanti saṃyujjanavasena saṅkhāresu abhinivisanaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe pahānekaṭṭhe ca. Oḷāriketi uparimaggavajjhe kilese apekkhitvā vuttaṃ, aññathā dassanapahātabbāpi dutiyamaggavajjhehi oḷārikāti. Aṇusahagateti aṇubhūte. Idaṃ heṭṭhimamaggavajjhe apekkhitvā vuttaṃ. Sabbakileseti avasiṭṭhasabbakilese. Na hi paṭhamādimaggehipi pahīnā kilesā puna pahīyantīti.

Kakkhaḷattaṃ kathinabhāvo. Paggharaṇaṃ dravabhāvo. Lokiyavāyunā bhastāya viya yena taṃtaṃkalāpassa uddhumāyanaṃ, thaddhabhāvo vā, taṃ vitthambhanaṃ. Vijjamānepi kalāpantarabhūtānaṃ kalāpantarabhūtehi phuṭṭhabhāve taṃtaṃbhūtavivittatā rūpapariyanto ākāsoti yesaṃ yo paricchedo, tehi so asamphuṭṭhova, aññathā bhūtānaṃ paricchedabhāvo na siyā byāpitabhāvāpattito. Yasmiṃ kalāpe bhūtānaṃ paricchedo, tehi asamphuṭṭhabhāvo asamphuṭṭhalakkhaṇaṃ. Tenāha – bhagavā ākāsadhātuniddese (dha. sa. 637) ‘‘asamphuṭṭho catūhi mahābhūtehī’’ti.

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

Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā, siniddhabhāvato sampayuttadhamme sammāvācāpaccayasubhāsitānaṃ sotārañca puggalaṃ pariggaṇhātīti sā pariggahalakkhaṇā. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā viratīpi samuṭṭhānalakkhaṇā daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā jīvitindriyapavattiyā, ājīvasseva vā suddhi vodānaṃ. ‘‘Saṅkhārā’’ti idha cetanā adhippetāti vuttaṃ – ‘‘saṅkhārānaṃ cetanālakkhaṇa’’nti. Namanaṃ ārammaṇābhimukhabhāvo. Āyatanaṃ pavattanaṃ. Āyatanavasena hi āyasaṅkhātānaṃ cittacetasikānaṃ pavatti. Taṇhāya hetulakkhaṇanti vaṭṭassa janakahetubhāvo, maggassa pana nibbānasampāpakattanti ayametesaṃ viseso.


1.172;大品 7)的说法,执藏是爱,它以执着的方式在眼等和色等中转起就是执藏执着,有些人这样说。"如此这些行被舍遣"这样转起的智是思察随观。因为离开轮回所以是出离,即涅槃。在那里以称为作所缘的随观而转起为出离随观,是种姓。"结合执着"是以结合的方式对诸行的执着。"见一处"是与见俱生一处和舍断一处。"粗"是观待上位道所断的烦恼而说,否则见所断也比第二道所断粗。"随细"是细微的。这是观待下位道所断而说。"一切烦恼"是剩余的一切烦恼。因为以初道等已断的烦恼不会再断。
坚硬性是固体性。流动是液体性。以世间风如风箱那样使那个那个聚集膨胀,或僵硬性,那是支持。虽然存在其他聚集的界与其他聚集的界有触碰,那个那个界的分离性以色为边际的虚空是它们的界限,它们与它不相触,否则界的界限性就不存在因为会成为遍满。在某个聚集中界的界限与它们不相触性是不相触相。因此世尊在虚空界的解说(法聚论 637)中说"不为四大种所触"。
在相违缘会合时异类生起是变坏。因为行蕴诸法以思为主,所以依思而说这个"诸行的造作相"。如是在经分别的行蕴分别(分别论 92)中以"眼触生思"等只分别思。思是造作相。如说:"其中什么是福行?是欲界善思"等。遍满是有扩散性。"在不信"是因为不信。处格表示因义。这个方法在"懈怠"等中也是如此。"寂止相"是身心热恼寂止相。在离沉掉的增上心转起时,因为在策励、抑制、激励时无功用而旁观是思察,因为断除偏执。
因为妄语等以欺诈等为作用是粗糙不摄受的对治,所以正语是摄受自性,因为柔顺性正语摄受相应法、善语和听闻者的人,所以它是摄受相。身业引起某些应作,自己引起是努力,所以应当看称为正业的离也是引起相,或者是如举重的身业那样举起、引起相应法。活着的有情、或相应法以命根转起,或只是活命的清净是净化。"诸行"这里意指思,所以说"诸行的思相"。倾向是向所缘的状态。处所是转起。因为依处所而有称为处的心心所的转起。"爱的因相"是轮回的能生因性,但道是导向涅槃性,这是它们的差别。


Tathalakkhaṇaṃ aviparītasabhāvo. Ekaraso aññamaññanātivattanaṃ anūnādhikabhāvo. Yuganaddhā samathavipassanāva. ‘‘Saddhāpaññā paggahāvikkhepā’’tipi vadanti. Khayoti kilesakkhayo maggo. Anuppādapariyosānatāya anuppādo phalaṃ. Passaddhi kilesavūpasamo. Chandassāti kattukāmatāchandassa. Mūlalakkhaṇaṃ patiṭṭhābhāvo. Samuṭṭhānalakkhaṇaṃ ārammaṇappaṭipādakatāya sampayuttadhammānaṃ uppattihetutā. Samodhānaṃ visayādisannipātena gahetabbākāro, yā saṅgatīti vuccati. Samaṃ, saha odahanti anena sampayuttadhammāti vā samodhānaṃ, phasso. Samosaranti sannipatanti etthāti samosaraṇaṃ. Vedanāya vinā appavattamānā sampayuttadhammā vedanānubhavananimittaṃ samosaṭā viya hontīti evaṃ vuttaṃ. Gopānasīnaṃ kūṭaṃ viya sampayuttānaṃ pāmokkhabhāvo pamukhalakkhaṇaṃ. Tato, tesaṃ vā sampayuttadhammānaṃ uttari padhānanti tatuttari. Paññuttarā hi kusalā dhammā. Vimuttiyāti phalassa. Tañhi sīlādiguṇasārassa paramukkaṃsabhāvena sāraṃ. Ayañca lakkhaṇavibhāgo chadhātupañcajhānaṅgādivasena taṃtaṃsuttapadānusārena porāṇaṭṭhakathāyaṃ āgatanayena ca katoti daṭṭhabbaṃ. Tathā hi pubbe vuttopi koci dhammo pariyāyantarappakāsanatthaṃ puna dassito, tato eva ca ‘‘chandamūlakā kusalā dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā’’ti, ‘‘paññuttarā kusalā dhammā’’ti, ‘‘vimuttisāramidaṃ brahmacariya’’nti, ‘‘nibbānogadhañhi, āvuso, brahmacariyaṃ nibbānapariyosāna’’nti (saṃ. ni. 

如实相是不颠倒的自性。一味是互不超越、不增不减的状态。双运就是止观。也有人说"信慧和策励不散"。灭是烦恼灭即道。因为以不生为究竟所以不生是果。轻安是烦恼寂止。
"欲"是欲作欲。根本相是住立性。等起相是以提供所缘而成为相应法生起的因性。和合是以境等会合而应取的行相,这称为集合。平等、一起放置于此而有相应法,或者和合即触。汇集是会合于此。离开受而不转起的相应法似乎因受的领纳而汇集,所以这样说。如椽的顶端那样是相应法的上首性是前导相。比那个、或者比那些相应法更殊胜是更上。因为诸善法以慧为上。"解脱"是果。因为它以戒等功德实性的最上殊胜性而为实性。
应当知道这个相的分别是依六界、五禅支等,随顺各经文和依古注释书所说的方式而作。如是前面已说的某些法为了显示其他方面的意义而再次显示,因此说"诸善法以欲为根本,以作意为等起,以触为和合,以受为汇集","诸善法以慧为上","此梵行以解脱为实性","贤友,梵行以涅槃为归趣,以涅槃为究竟"(相应部

5.512) ca suttapadānaṃ vasena ‘‘chandassa mūlalakkhaṇa’’ntiādi vuttaṃ.

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

Bhagavā taṃ jānāti passatīti sambandho. Tenāti bhagavatā. Taṃ vibhajjamānanti yojetabbaṃ. Tanti rūpāyatanaṃ. Iṭṭhāniṭṭhādīti ādi-saddena majjhattaṃ saṅgaṇhāti, tathā atītānāgatapaccuppannaparittaajjhattabahiddhātadubhayādibhedaṃ. Labbhamānakapadavasenāti ‘‘rūpāyatanaṃ diṭṭhaṃ, saddāyatanaṃ sutaṃ, gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ mutaṃ, sabbaṃ rūpaṃ manasā viññāta’’nti (dha. sa. 966) vacanato diṭṭhapadañca viññātapadañca rūpārammaṇe labbhati. Anekehi nāmehīti ‘‘rūpārammaṇaṃ iṭṭhaṃ aniṭṭhaṃ majjhattaṃ parittaṃ atītaṃ anāgataṃ paccuppannaṃ ajjhattaṃ bahiddhā diṭṭhaṃ viññātaṃ rūpaṃ rūpāyatanaṃ rūpadhātu vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’nti evamādīhi anekehi nāmehi. Terasahi vārehīti rūpakaṇḍe āgate terasa niddesavāre sandhāyāha. Dvepaññāsāya nayehīti ekekasmiṃ vāre catunnaṃ catunnaṃ vavatthāpananayānaṃ vasena dvipaññāsāya nayehi. Tathamevāti aviparītadassitāya appaṭivattiyadesanatāya ca tathameva hoti. Jānāmi abbhaññāsinti vattamānātītakālesu ñāṇappavattidassanena anāgatepi ñāṇappavatti vuttāyevāti daṭṭhabbā. Vidita-saddo anāmaṭṭhakālaviseso veditabbo ‘‘diṭṭhaṃ sutaṃ muta’’ntiādīsu (dī. ni. 3.188; ma. ni. 1.7-8; saṃ. ni. 3.208; a. ni. 

这段巴利文的直译如下:
5.512)等经文的缘故说"欲的根本相"等。
如实法即四圣谛,因为有不颠倒的自性。如实是因为是那个自性,不虚是因为有不虚妄自性,不异是因为离开其他行相。生缘生起出现义是以生为缘而生起,成为与自己因缘相应的上上而来的状态,意思是随转义。或者生起义和出现义是生起出现义,非从生有老死,离开生也不从其他而有,所以是生缘生起义,这样从生而出现所以是生缘出现义。任何生以任何方式作为缘,相应地显现,这是意思。"无明对诸行的缘义"这里也是无明不是不作诸行的缘,离开无明诸行也不生起。任何无明对任何诸行以任何方式作为缘,这是无明对诸行的缘义,意思是缘的状态。
世尊知道看见它是连接。"由他"是由世尊。应当连接"那个被分别"。"那个"是色处。"可意不可意等"以"等"字摄取中性,同样摄取过去、未来、现在、小、内、外、二者等差别。"依可得的句"是从"色处是所见,声处是所闻,香处味处触处是所觉,一切色是意所识"(法聚论 966)的说法,所见句和所识句在色所缘可得。"以多个名称"是以"色所缘、可意、不可意、中性、小、过去、未来、现在、内、外、所见、所识、色、色处、色界、显色、有见、有对、青、黄"等多个名称。"以十三章"是指色品中来的十三种说示章。"以五十二方法"是在每一章中依四种决定方法而有五十二种方法。"如实"因为是不颠倒的见和不可反驳的教说而成为如实。"我知道已经了知"以显示在现在过去时的智转起,应当看到在未来的智转起也已经说了。"已知"字应当知道未限定时间,如在"见闻觉"等中(长部 3.188;中部 1.7-8;相应部 3.208;增支部;

4.23) viya. Na upaṭṭhāsīti attattaniyavasena na upagañchi . Yathā rūpārammaṇādayo dhammā yaṃsabhāvā yaṃpakārā ca, tathā ne passati jānāti gacchatīti tathāgatoti evaṃ padasambhavo veditabbo. Keci pana ‘‘niruttinayena pisodarādipakkhepena vā dassīsaddassa lopaṃ, āgata-saddassa cāgamaṃ katvā tathāgato’’ti vaṇṇenti.

Yaṃ rattinti yassaṃ rattiyaṃ. Accantasaṃyoge cetaṃ upayogavacanaṃ. Tiṇṇaṃ mārānanti kilesābhisaṅkhāradevaputtasaṅkhātānaṃ tiṇṇaṃ mārānaṃ. Anupavajjanti niddosatāya na upavajjaṃ. Anūnanti pakkhipitabbābhāvena na ūnaṃ. Anadhikanti apanetabbābhāvena na adhikaṃ. Sabbākāraparipuṇṇanti atthabyañjanādisampattiyā sabbākārena paripuṇṇaṃ. No aññathāti ‘‘tathevā’’ti vuttamevatthaṃ byatirekena sampādeti. Tena yadatthaṃ bhāsitaṃ, tadatthanipphādanato yathā bhāsitaṃ bhagavatā, tathevāti aviparītadesanataṃ dasseti. Gadatthoti etena tathaṃ gadatīti tathāgatoti da-kārassa ta-kāraṃ katvā niruttinayena vuttanti dasseti. Tathā gatamassāti tathāgato. Gatanti ca kāyassa vācāya vā pavattīti attho. Tathāti ca vutte yaṃ-taṃ-saddānaṃ abyabhicāritasambandhatāya yathāti ayamattho upaṭṭhitoyeva hoti. Kāyavācākiriyānañca aññamaññānulomena vacanicchāyaṃ kāyassa vācā, vācāya ca kāyo sambandhabhāvena upatiṭṭhatīti imamatthaṃ dassento āha – ‘‘bhagavato hī’’tiādi. Imasmiṃ pana atthe tathāvāditāya tathāgatoti ayampi attho siddho hoti. So pana pubbe pakārantarena dassitoti āha – ‘‘evaṃ tathākāritāya tathāgato’’ti.

Tiriyaṃ aparimāṇāsu lokadhātūsūti etena yadeke ‘‘tiriyaṃ viya upari adho ca santi lokadhātuyo’’ti vadanti, taṃ paṭisedheti. Desanāvilāsoyeva desanāvilāsamayo yathā ‘‘puññamayaṃ dānamaya’’ntiādīsu (dī. ni. 

这段巴利文的直译如下：
4.23)一样。"不执著"是以我我所的方式不趋近。如色所缘等法是什么自性什么样相,如实地看见它、知道它、趣向它,所以是如来,应当知道这样的词源。但有些人解释说"依语法方法或以pisodarādi的增加而省略dassī字,增加āgata字而成为tathāgata"。
"其夜"是在其夜。这是完全结合的对格。"三魔"是烦恼、行作、天子称为的三魔。"无过失"是因为无过失而不可呵责。"无缺"是因为无需添加而不缺。"无过"是因为无需除去而不过。"一切行相圆满"是以义文等成就而在一切行相圆满。"非他"以相反而成就"如是"所说的义。以此显示因为成就所说的义故,如世尊所说,如是是不颠倒的教说。"说义"以此显示"如实说"所以是如来,作da音为ta音依语法方法而说。"他如是行"所以是如来。"行"意思是身或语的转起。当说"如是"时,因为yaṃ和taṃ字不相离的关系而"如是"的意思已经显现。在说身语行相互随顺时,身的语和语的身以关系的方式显现,显示这个意思而说"因为世尊"等。在这个义中,因为如实说所以是如来的意思也成就。但那个以前以其他方式显示,所以说"如此因为如实作所以是如来"。
"在横向无量世界中"以此否定某些人说"横向好像上下都有世界"。教说的庄严就是教说的庄严性,如在"福所成、施所成"等(长部;

3.305; itivu. 60; netti. 33). Nipātānaṃ vācakasaddasannidhāne tadatthajotanabhāvena pavattanato gata-saddoyeva avagatatthaṃ atītatthañca vadatīti āha – ‘‘gatoti avagato atīto’’ti. Atha vā abhinīhārato paṭṭhāya yāva sambodhi, etthantare mahābodhiyānapaṭipattiyā hānaṭṭhānasaṃkilesanivattīnaṃ abhāvato yathā paṇidhānaṃ, tathā gato abhinīhārānurūpaṃ paṭipannoti tathāgato. Atha vā mahiddhikatāya paṭisambhidānaṃ ukkaṃsādhigamena anāvaraṇañāṇatāya ca katthacipi paṭighātābhāvato yathā ruci, tathā kāyavācācittānaṃ gatāni gamanāni pavattiyo etassāti tathāgato. Yasmā ca loke vidhayuttagatapakārasaddā samānatthā dissanti, tasmā yathāvidhā vipassiādayo bhagavanto, ayampi bhagavā tathāvidhoti tathāgato. Yathā yuttā ca te bhagavanto, ayampi bhagavā tathā yuttoti tathāgato. Atha vā yasmā saccaṃ tatvaṃ tacchaṃ tathanti ñāṇassetaṃ adhivacanaṃ, tasmā tathena ñāṇena āgatoti tathāgatoti evampi tathāgatasaddassa attho veditabbo.

‘‘Pahāya kāmādimale yathā gatā,

Samādhiñāṇehi vipassiādayo;

Mahesino sakyamunī jutindharo,

Tathāgato tena tathāgato mato.

‘‘Tathañca dhātāyatanādilakkhaṇaṃ,

Sabhāvasāmaññavibhāgabhedato;

Sayambhuñāṇena jinoyamāgato,

Tathāgato vuccati sakyapuṅgavo.

‘‘Tathāni saccāni samantacakkhunā,

Tathā idappaccayatā ca sabbaso;

Anaññaneyyena yato vibhāvitā,

Yāthāvato tena jino tathāgato.

‘‘Anekabhedāsupi lokadhātusu,

Jinassa rupāyatanādigocare;

Vicittabhede tathameva dassanaṃ,

Tathāgato tena samantalocano.

‘‘Yato ca dhammaṃ tathameva bhāsati,

Karoti vācāyanulomamattano;

Guṇehi lokaṃ abhibhuyyirīyati,

Tathāgato tenapi lokanāyako.

‘‘Yathābhinīhāramato yathāruci,

Pavattavācā tanucittabhāvato;

Yathāvidhā yena purā mahesino,

Tathāvidho tena jino tathāgato’’ti. (dī. ni. ṭī. 1.7) –

Saṅgahagāthā mukhamattameva, kasmā? Appamādapadaṃ viya sakalakusaladhammasampaṭipattiyā sabbabuddhaguṇānaṃ saṅgāhakattā. Tenevāha – ‘‘sabbākārenā’’tiādi. Sesamettha uttānatthameva.

171. Dutiye uppattīti paṭhamāya jātiyā nibbattiṃ vatvā ariyāya jātiyā nibbattiṃ dassetuṃ – ‘‘nipphattī’’ti āha. Tadā hissa buddhabhāvanipphattīti. ‘‘Dullabho’’tiādiṃ vatvā kāraṇassa dūrasambhārabhāvato tattha kāraṇaṃ dassento ‘‘ekavāra’’ntiādimāha. Idaṃ vuttaṃ hoti – tattha vāragaṇanā nāma māsasaṃvaccharakappagaṇanādikā, kappānaṃ ekaṃ asaṅkhyeyyaṃ dve asaṅkhyeyyāni tīṇi asaṅkhyeyyānipi pāramiyo pūretvāpi buddhena bhavituṃ na sakkā, heṭṭhimakoṭiyā pana cattāri asaṅkhyeyyāni kappasatasahassañca nirantaraṃ dasa pāramiyo pūretvā buddhabhāvaṃ pattuṃ sakkā, na ito aññathāti iminā kāraṇena dullabho pātubhāvo buddhānanti.



这段巴利文的直译如下：
3.305;如是语 60;导论 33)中。因为助词在有语声时以显示那个义的方式转起,所以gata字说明了已理解义和过去义,因此说"gata是已理解、已过去"。或者从发愿开始直到正觉,在这期间以大菩提乘的修行没有退失处和染污的转离,如其发愿,如是行走、如愿修行所以是如来。或者因为大神通力、证得无上解脱智、无碍智而对任何事无障碍,如其欲乐,如是身语意的行走、运作、转起是他的所以是如来。因为在世间vidha、yutta、gata、pakāra等字显示相同的意思,所以如毗婆尸等世尊的品类,这位世尊也是如此品类所以是如来。如那些世尊相应,这位世尊也如是相应所以是如来。或者因为真实、如是、真如、如此是智的名称,所以以如此智而来所以是如来,应当知道如此也是如来字的意思。
"舍离贪欲等垢如已去,
以定智如毗婆尸等;
大仙释迦牟尼具光辉,
如来因此称为如来。
界处等相如是,
自性共相差别分;
自觉智此胜者已来,
释迦牛王称如来。
一切眼见如是谛,
如是此缘性一切;
因为以无需他教而明了,
如实胜者因此如来。
在多种差别世界中,
胜者色处等境界;
种种差别如是见,
因此普眼称如来。
因为如实说法,
作语随顺自己;
以功德超越世间而行,
导世者因此也如来。
如发愿如意欲,
转起语身心状;
如同往昔大仙类,
如是胜者因此如来。"(长部复注1.7) -
摄颂只是门口而已,为什么?因为如不放逸句摄受一切善法修行,摄受一切佛功德。因此说"以一切行相"等。这里其余的义都是显而易见的。
171.第二,说明第一生的出生后,为了显示圣生的出生而说"成就"。因为那时是他的佛性成就。说"难得"等后,因为因由积集遥远而显示那里的因由,说"一次"等。这说的是:那里所说的次数即是月、年、劫等的计数,即使圆满一阿僧祇劫、二阿僧祇劫、三阿僧祇劫的波罗蜜也不能成佛,但以最低限度连续圆满四阿僧祇劫和十万劫的十波罗蜜能够证得佛性,不能有其他方式,以此因由诸佛的出现难得。

172. Tatiye niccaṃ na hotīti abhiṇhappavattikaṃ na hoti kadācideva sambhavato. Yebhuyyena manussā acchariyaṃ disvā accharaṃ paharanti, taṃ sandhāya vuttaṃ – ‘‘accharaṃ paharitvā passitabbo’’ti. Samannāgatattāti etena acchariyā guṇadhammā etasmiṃ santīti acchariyoti dasseti. Apica ādito pabhuti abhinīhārāvaho, tato parampi anaññasādhāraṇe guṇadhamme āciṇṇavāti acchariyoti āha – ‘‘āciṇṇamanussotipi acchariyamanusso’’tiādi. Mahābodhiñāṇameva maṇḍabhūtaṃ mahābodhimaṇḍo. Sabbaññutaññāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ ‘‘mahābodhī’’ti vuccati. Anivattakenāti bodhiyā niyatabhāvāpattiyā mahābodhisattabhāvato anivattanasabhāvena. Buddhakārakadhammānaṃ pūraṇampi na aññassa kassaci āciṇṇantiādinā hetuavatthāya phalāvatthāya sattānaṃ upakārāvatthāya cāti tīsupi avatthāsu lokanātho anaññasādhāraṇānaṃ guṇadhammānaṃ āciṇṇatāya acchariyamanusso vuttoti dasseti.

173. Catutthe kāle kiriyāti kālakiriyā. Katarasmiṃ kāle kīdisī kiriyā. Sāmaññajotanā hi visese avatiṭṭhati, visesatthinā ca viseso anuppayojitabboti āha – ‘‘ekasmiṃ kāle pākaṭā kiriyā’’ti. Katarasmiṃ pana ekasmiṃ kāle, kathañca pākaṭāti? Kappānaṃ satasahassādhikāni anekāni asaṅkhyeyyāni abhikkamitvā yathādhippetamanorathapāripūrivasena samupaladdhe ekasmiṃ kāle, sadevaloke ativiya acchariyamanussassa parinibbānanti accantapākaṭā. Anutāpakarāti cetodukkhāvahā. Dasasahassacakkavāḷesūti vuttaṃ tassa buddhakkhettabhāvena paricchinnattā, tadaññesañca avisayattā.



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172. 第三,"不常有"是不经常发生,因为有时才出现。大多数人见到稀有事时会打响指,关于这点说"应当打响指观看"。"具足"以此显示"稀有的功德法在此中有"所以是稀有。又从开始以来引导发愿,此后也修习不共他人的功德法所以是稀有,因此说"修习非人也是稀有人"等。大菩提智即是坛场成为大菩提坛。因为一切智智的近依是道智,道智的近依是一切智智称为"大菩提"。"以不退转"是因为确定得菩提而从大菩萨性不退转性。圆满作佛诸法也非任何其他人所修习等,以此显示说在因位、果位、利益众生位这三个位中,世间依怙因为修习不共他人的功德法所以是稀有人。
173. 第四,"时作"是时终。在什么时候什么样的作为。因为通称安立于别相,有别相需求者不应不加上别相,所以说"在一时的显著作为"。但在什么一时,如何显著呢?经过十万劫以上的无数阿僧祇劫,以如所愿的意愿圆满而获得的一时,在天界中极其稀有人的般涅槃所以最为显著。"能生追悔"是能带来心苦。说"十千世界"是因为限定为他的佛土,其他的是非境界。

174. Pañcame dutiyassa buddhassāti dutiyassa sabbaññubuddhassa abhāvā. Sutabuddho nāma sutamayena ñāṇena bujjhitabbassa buddhattā. Catusaccabuddho nāma catunnaṃ ariyasaccānaṃ anavasesato buddhattā. Paccekabuddho nāma paccekaṃ attanoyeva yathā catusaccasambodho hoti, evaṃ buddhattā. Sammāsambuddho eva hi yathā sadevakassa lokassa catusaccasambodho hoti, evaṃ saccāni abhisambujjhati. Cattāri vā aṭṭha vā soḷasa vāti idaṃ katamahābhinīhārānaṃ mahābodhisattānaṃ paññādhikasaddhādhikavīriyādhikavibhāgavasena vuttaṃ. ‘‘Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti. Vīriyādhikānaṃ paññā mandā, paññānubhāvena ca sammāsambodhi adhigantabbā’’ti aṭṭhakathāyaṃ vuttaṃ. Avisesena pana vimuttiparipācanīyadhammānaṃ tikkhamajjhimamudubhāvena tayopete bhedā yuttāti vadanti. Tividhā hi bodhisattā abhinīhārakkhaṇe bhavanti ugghaṭitaññuvipañcitaññuneyyabhedena. Tesu ugghaṭitaññū sammāsambuddhassa sammukhā cātuppadikaṃ gāthaṃ suṇanto tatiyapade apariyositeyeva chahi abhiññāhi saha paṭisambhidāhi arahattaṃ pattuṃ samatthūpanissayo hoti. Dutiyo satthu sammukhā ekaṃ gāthaṃ suṇanto apariyositeyeva catutthapade chahi abhiññāhi arahattaṃ pattuṃ samatthūpanissayo hoti. Itaro bhagavato sammukhā cātuppadikagāthaṃ sutvā pariyositāya gāthāya chahi abhiññāhi arahattaṃ pattuṃ samatthūpanissayo hoti. Tayopete vinā kālabhedena katābhinīhārā laddhabyākaraṇā pāramiyo pūrento yathākkamaṃ yathāvuttabhedena kālena sammāsambodhiṃ pāpuṇanti, tesu tesu pana kālabhedesu aparipuṇṇesu te te mahāsattā divase divase vessantaradānasadisaṃ dānaṃ dentāpi tadanurūpaṃ sīlādisesapāramidhamme ācinantāpi antarā buddhā bhavissantīti akāraṇametaṃ. Kasmā? Ñāṇassa aparipaccanato. Paricchinnakālanipphāditaṃ viya hi sassaṃ paricchinnakāle nipphāditā sammāsambodhi tadantarā sabbussāhena vāyamantenapi na sakkā pāpuṇitunti pāramipūrī yathāvuttakālavisesena sampajjatīti veditabbaṃ. Saddhinti samānakāle.

Asahāyoti nippariyāyato vuttaṃ. Sahaayanaṭṭho hi sahāyaṭṭho. Paṭipattivasena bhagavatā saha samaṃ ayanaṃ nāma kassacipi nattheva. Hatthādiavayavato paṭi paṭi minitabbato paṭimā vuccati attabhāvo. Samattho nāma natthīti devo vā māro vā brahmā vā koci natthi. Paṭisamoti paṭinidhibhāvena samo. Paṭibhāgaṃ dātunti ‘‘cattāro satipaṭṭhānā’’tiādinā vuttassa dhammabhāgassa dhammakoṭṭhāsassa paṭipakkhabhūtaṃ katvā bhāgaṃ koṭṭhāsaṃ paṭivacanaṃ dātuṃ samattho nāma natthi. Natthi etassa sīlādiguṇehi paṭibimbabhūto puggaloti appaṭipuggalo. Tenāha – ‘‘añño kocī’’tiādi. Tisahassimahāsahassīnaṃ vibhāgo parato āvi bhavissati. Sesamettha suviññeyyameva.



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174. 第五,"第二佛"是因为没有第二个一切智佛。"闻佛"是因为以闻所成智觉悟而成佛。"四谛佛"是因为完全觉悟四圣谛而成佛。"独觉佛"是因为独自只为自己而如四谛正觉那样成佛。只有正等觉才如天人世间的四谛正觉那样证悟诸谛。"四或八或十六"这是依大发愿的大菩萨们的慧增上、信增上、精进增上的差别而说的。因为在注释书中说:"慧增上者信弱而慧锐利。信增上者慧中等。精进增上者慧弱,以慧力而应证得正等觉。"但一般说由解脱成熟法的锐利、中等、柔软性而有这三种差别是合理的。因为菩萨在发愿时有利根、中根、钝根的三种差别。其中利根者有能在正等觉面前听闻四句偈时,在第三句未终了时就能与六神通和诸无碍解一起证得阿罗汉的殊胜因缘。第二种有能在师前听闻一偈时,在第四句未终了时就能以六神通证得阿罗汉的殊胜因缘。另一种有能在世尊面前听闻四句偈,在偈终了时能以六神通证得阿罗汉的殊胜因缘。这三种不分时间差别而作发愿获得授记,圆满波罗蜜,依次如所说的差别时间证得正等觉,但在那些时间差别未圆满时,那些大士即使每日布施如毗首昼罗(Vessantara)的布施,也相应地积集其他戒等波罗蜜法,中间也不会成佛。为什么?因为智慧未成熟。如庄稼在限定时间成熟那样,正等觉在限定时间成熟,在那之前即使以一切精进努力也不能证得,应当知道波罗蜜的圆满依如所说的时间差别而成就。"同时"是在相同的时间。
"无伴"是无譬喻地说。因为同行义是伴义。依修行而言与世尊同等行进实在无人能做到。因为从手等支分对应度量所以称身体为相。"没有能者"是说无论天或魔或梵天都没有。"对等"是以替代的方式相等。"给予对分"是说对"四念处"等所说的法分、法类作为对方而给予分类、类别的回答没有能够的。"无对补特伽罗"是说没有以戒等功德作为对等映像的补特伽罗。因此说"任何其他"等。三千大千的分别后面会明显。这里其余的都很容易理解。

175. Chaṭṭhādīsu tasmiṃ puggaleti sammāsambuddhe. Tanti paññācakkhu. Pātubhūtameva hoti tassa sahassa uppajjanato. Uppattīti uppajjanaṃ. Nipphattīti parivuddhi. Kīvarūpassāti kīdisassa. Sāvakavisayeva hatthagataṃ paññācakkhu nāma dvinnaṃ aggasāvakānaṃyevāti āha – ‘‘sāriputtattherassā’’tiādi. Samādhipaññāti samādhisahagatā paññā. ‘‘Samādhisaṃvattanikā khippanisantiādivisesāvahā paññā’’ti keci. Ālokoti paññāāloko eva. Tathā obhāso. Tīṇipīti tīṇipi suttāni. Lokiyalokuttaramissakānīti pubbabhāgapaññāya adhippetattā vuttaṃ.

Uttamadhammānanti attano uttaritarassa abhāvena seṭṭhadhammānaṃ. Daṭṭhabbato dassanaṃ, bhagavato rūpakāyo. Tatthapi visesato rūpāyatanaṃ. Tenāha – ‘‘cakkhuviññāṇena daṭṭhuṃ labhatī’’ti. Natthi ito uttaranti anuttaraṃ, tadeva anuttariyaṃ, dassanañca taṃ anuttariyañcāti dassanānuttariyaṃ. Sesapadesupi eseva nayo. Ayaṃ pana padaviseso – suyyatīti savanaṃ, bhagavato vacanaṃ. Labbhatīti lābho, bhagavati saddhā. Sikkhitabbato sikkhā. Sīlasamādhipaññāparicaraṇaṃ pāricariyā, upaṭṭhānaṃ. Anussaraṇaṃ anussati, satthu guṇānussaraṇaṃ. Imesanti yathāvuttānaṃ channaṃ anuttariyānaṃ. Pātubhāvo hotīti tathāgatassa pātubhāvā tappaṭibaddhattā tabbisayattā ca pātubhāvo hoti. ‘‘Dassanānuttariya’’nti ca sadevake loke uttaritarassa bhagavato rūpassa na dassanamattaṃ adhippetaṃ, atha kho tassa rūpadassanamukhena aveccappasādena buddhaguṇe okappetvā ogāhetvā dassanaṃ daṭṭhabbaṃ. Tenāha – ‘‘āyasmā hī’’tiādi. Idampi dassanānuttariyanti pubbe vuttato nibbisesattā vuttaṃ. Dasabalaṃ dassanāya labhitvāti ānandatthero viya pasādabhattimettāpubbakaṃ dasabalaṃ dassanāya labhitvā. Dassanaṃ vaḍḍhetvāti dassanamukhena pavattaṃ vipassanācāraṃ vaḍḍhetvā. Dassanamukhena yāva anulomañāṇaṃ vipassanācāraṃ vaḍḍhetvā tadanantaraṃ aṭṭhamakamahābhūmiṃ okkamanto dassanaṃ sotāpattimaggaṃ pāpeti nāma. Idha parato pavattaṃ dassanaṃ dassanameva nāma, mūladassanaṃ pana saccadassanassapi kāraṇabhāvato dassanānuttariyaṃ nāma. Esa nayo sesānuttariyesupi.

Dasabale saddhaṃ paṭilabhatīti sammāsambuddhe bhagavati saddhaṃ paṭilabhati. Tisso sikkhā sikkhitvāti tisso pubbabhāgasikkhā sikkhitvā. Paricaratīti upaṭṭhānaṃ karoti. ‘‘Itipi so bhagavā’’tiādinā buddhānussativasena anussatijjhānaṃ uppādetvā taṃ padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhento ‘‘anussatiṃ vaḍḍhetvā’’ti vutto.


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175. 第六等中"在那个人"是在正等觉。"那个"是慧眼。已经出现是因为他的千生起。"生起"是生。"成就"是圆满。"何种"是什么样的。在声闻境界中得到的慧眼只属于两大声闻,所以说"舍利弗长老"等。"定慧"是与定相应的慧。有些人说"导向定、速证等殊胜的慧"。"光"就是慧光。同样"明"也是。"三部"是三部经。说"世间出世间混合"是因为意指前分慧。
"最上法"是因为自己无更上而为最胜法。因为应当见所以是见,是世尊的色身。其中特别是色处。因此说"得以眼识见"。"无有比此更上"所以无上,那就是无上性,见和那个无上性所以是见无上。其余的句中也是这个方法。这是句的差别:"被闻"所以是闻,是世尊的语。"被得"所以是得,是对世尊的信。应当学所以是学。戒定慧的侍奉是奉事,即亲近。忆念是随念,是忆念师功德。"这些"是如上所说的六种无上。"有出现"因为依赖如来的出现、以其为境界而有出现。"见无上"不仅是指在天人世界见世尊无上的色身而已,而且应当知道是以见那色身为门而以不坏信悟入觉知佛功德的见。因此说"具寿"等。说"这也是见无上"是因为与前所说无差别。"得见十力"如阿难长老那样以信敬慈爱为前行得见十力。"增长见"是增长以见为门的观行。以见为门直至顺知增长观行,其后进入第八大地者被称为到达见即初道。这里后面转起的见就叫做见,但根本见因为是真理之见的因所以称为见无上。这个方法也适用于其他无上。
"获得对十力的信"是获得对正等觉世尊的信。"学三学"是学三种前分学。"奉事"是亲近。由"如是彼世尊"等佛随念而生起随念禅,以其为基础而增长观,所以说"增长随念"。


Sacchikiriyāhotīti paccakkhakaraṇaṃ hoti. Maggakkhaṇe hi labbhamānā paṭisambhidā phalakkhaṇe sacchikatā nāma hoti tato paraṃ atthādīsu yathicchitaṃ viniyogakkhamabhāvato. Catassoti gaṇanaparicchedo. Paṭisambhidāti pabhedā. Kassa pana pabhedāti? ‘‘Atthe ñāṇaṃ atthapaṭisambhidā’’tiādivacanato (vibha. 718-721) ñāṇassetā pabhedā. Tasmā catasso paṭisambhidāti cattāro ñāṇappabhedāti attho. Atthapaṭisambhidāti atthe paṭisambhidā, atthapabhedassa salakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇanti attho. Tathā dhammapabhedassa salakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttipabhedassa salakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānapabhedassa salakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā.

Atthesu ñāṇantiādīsu atthoti saṅkhepato hetuphalaṃ. Tañhi hetuvasena araṇīyaṃ gantabbaṃ pattabbaṃ, tasmā ‘‘attho’’ti vuccati. Pabhedato pana yaṃ kiñci paccayuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā ‘‘attho’’ti veditabbā. Taṃ atthaṃ paccavekkhantassa tasmiṃ pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Dhammoti saṅkhepato paccayo. So hi yasmā tanti dahati vidahati pavatteti ceva pāpeti ca ṭhapeti ca, tasmā ‘‘dhammo’’ti vuccati. Pabhedato pana yo koci phalanibbattako hetu ariyamaggo bhāsitaṃ kusalaṃ akusalanti pañcavidhoti veditabbo, taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā.

Atthadhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttiabhilāpe pabhedagataṃ ñāṇaṃ. Evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā. Kasmā? Yasmā saddaṃ sutvā ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti pajānāti. Paṭisambhidāpatto hi ‘‘phasso’’ti vutte ‘‘ayaṃ sabhāvaniruttī’’ti jānāti, ‘‘phassā’’ti vā ‘‘phassa’’nti vā vutte ‘‘ayaṃ na sabhāvaniruttī’’ti jānāti. Vedanādīsupi eseva nayo. Ayaṃ panesa nāmākhyātopasaggābyayapadampi jānātiyeva sabhāvaniruttiyā yāthāvato jānanato. Ñāṇesu ñāṇanti sabbatthakañāṇaṃ ārammaṇaṃ katvā paccavekkhantassa pabhedagataṃ ñāṇaṃ.

Imā pana catasso paṭisambhidā sekkhabhūmiyaṃ asekkhabhūmiyanti dvīsu ṭhānesu pabhedaṃ gacchanti. Adhigamo pariyatti savanaṃ paripucchā pubbayogoti imehi pañcahi kāraṇehi visadā honti. Adhigamo nāma saccappaṭivedho. Pariyatti nāma buddhavacanaṃ. Tañhi gaṇhantassa paṭisambhidā visadā honti. Savanaṃ nāma dhammassavanaṃ. Sakkaccaṃ dhammaṃ suṇantassapi hi paṭisambhidā visadā honti. Paripucchā nāma aṭṭhakathā. Uggahitapāḷiyā atthaṃ kathentassapi hi paṭisambhidā visadā honti. Pubbayogo nāma pubbayogāvacaratā. Haraṇapaccāharaṇanayena paṭipākaṭakammaṭṭhānassapi paṭisambhidā visadā hontīti. Lokiyalokuttarā vāti ettha tisso paṭisambhidā lokiyā, atthapaṭisambhidā siyā lokiyā, siyā lokuttarāti evaṃ vibhajitvā attho veditabbo.


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"有证"是亲证。因为在道心刹那获得的无碍解在果心刹那被称为证得,此后对义等能随意运用。"四"是数量的限定。"无碍解"是分别。但是什么的分别呢?从"义中的智是义无碍解"等(分别论718-721)的说法,是智的这些分别。因此"四无碍解"意思是四种智的分别。"义无碍解"是在义上的无碍解,意思是能够确定义的分别的自相显明决定的在义上的分别智。同样,能够确定法的分别的自相显明决定的在法上的分别智是法无碍解。能够确定词的分别的自相显明决定的在词语表达上的分别智是词无碍解。能够确定辩才的分别的自相显明决定的在辩才上的分别智是辩无碍解。
在"义中的智"等中,"义"简要说是因果。因为它依因而应行、应到、应得,所以称为"义"。详细说任何缘生、涅槃、说的意思、果报、作业这五法应知为"义"。观察那个义时在其中的分别智是义无碍解。"法"简要说是缘。因为它维持、安排、转起、达到和建立,所以称为"法"。详细说应知是任何能生果的因、圣道、所说、善、不善五种,观察那个法时在其法中的分别智是法无碍解。
"在义法词语表达中的智"是在那个义和法中以自性词声为所缘而观察时在自性词语表达中的分别智。如此这个词无碍解即成为以声为所缘,不是以概念为所缘。为什么?因为听到声音后能知道"这是自性词,这不是自性词"。得无碍解者听到"触"时知道"这是自性词",听到"诸触"或"触那"时知道"这不是自性词"。在受等中也是这个方法。但这个也因为如实知道自性词而知道名词、动词、前缀、虚词。"在智中的智"是以一切处智为所缘而观察时的分别智。
这四无碍解在有学地和无学地两处得到分别。由证得、学习、听闻、询问、宿习这五个原因而清晰。"证得"是真理的通达。"学习"是佛语。因为执持它而无碍解清晰。"听闻"是听法。因为恭敬听法无碍解也清晰。"询问"是义释。因为解说所学经文的义理无碍解也清晰。"宿习"是宿世的修习。因为以往来反复方法使业处明显无碍解也清晰。"世间出世间"这里,三无碍解是世间的,义无碍解或是世间的或是出世间的,应当如此分别了知义理。


Buddhuppādeyevāti avadhāraṇena buddhuppāde eva labbhanato, abuddhuppāde alabbhanato anaññasādhāraṇo paṭivedho adhippeto. Evañca katvā ‘‘mahato cakkhussā’’tiādīsu paññāmahattādikampi anaññasādhāraṇameva adhippetanti daṭṭhabbaṃ. Tathā vijjāvimuttiphalasacchikiriyādayopi paresaṃ tabbhāvāvahā daṭṭhabbā. Yā kāci dhātuyo lokiyā lokuttarā vā, sabbā tā imāheva saṅgahitā, ettheva antogadhāti vuttaṃ – ‘‘imāva aṭṭhārasa dhātuyo nānāsabhāvato nānādhātuyo’’ti. Svāyamattho anekadhātunānādhātuñāṇavibhaṅgena (vibha. 751) dīpetabbo. ‘‘Sacchikiriyā’’ti vuttattā ‘‘vijjāti phale ñāṇa’’nti vuttaṃ.

187. Yasmā cakkati aparāparaṃ parivattatīti cakkaṃ, tasmā iriyāpathāpi aparāparaṃ parivattanaṭṭhena cakkasadisattā cakkanti vuttā, tathā patirūpadesavāsādisampattiyo. Tato paṭṭhāya dhammacakkaṃ abhinīharati nāmāti ettha tadā mahāsatto attānaṃ abhinīhārayogaṃ karonto ‘‘dhammacakkaṃ abhinīharati nāmā’’ti vutto tato paṭṭhāya dhammacakkābhinīhāravibandhakaradhammānuppajjanato. Abhinīhaṭaṃ nāmāti etthapi ayameva nayo. Arahattamaggaṃ paṭivijjhantopi dhammacakkaṃ uppādetiyeva nāma tadatthaṃ ñāṇaṃ paripācetīti katvā. Arahattaphalakkhaṇe dhammacakkaṃ uppāditaṃ nāma tasmiṃ khaṇe dhammacakkassa uppādanāya kātabbakiccassa kassaci abhāvā. Paṭivedhañāṇañhi idha ‘‘dhammacakka’’nti adhippetaṃ. Idāni desanāñāṇavasena dhammacakkaṃ dassetuṃ – ‘‘kadā pavatteti nāmā’’tiādimāha. Na kevalaṃ therasseva, atha kho sabbesampi sāsanikānaṃ dhammakathā bhagavato dhammadesanā catunnaṃ ariyasaccānaṃ catunnañca ekattādinayānaṃ avirādhanatoti dassetuṃ – ‘‘yo hi koci bhikkhu vā’’tiādi āraddhaṃ. Sesaṃ suviññeyyameva.

Ekapuggalavaggavaṇṇanā niṭṭhitā.

14. Etadaggavaggo

(14) 1. Paṭhamaetadaggavaggo

Etadaggapadavaṇṇanā



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"唯在佛出现时"以限定语表示只在佛出现时才能获得,在无佛出现时不能获得,意指不共他人的证悟。这样理解时,应当知道在"大眼"等中所说的慧的伟大等也是不共他人的。同样,明、解脱、果证等也应当看作能带来他人的那种状态。任何世间或出世间的界,一切都包含在这些中,都包摄在此中,所以说"这十八界因为不同自性而为不同界"。这个义理应当以种种界差别智分别(分别论751)来说明。因为说"证",所以说"明是在果中的智"。
187. 因为轮转往复所以是轮,因此诸威仪路以轮转往复的意义而似轮所以称为轮,同样适宜地处居住等圆满也是。从那时起被称为"引导法轮",这里那时大士使自己适合引导时被说为"引导法轮",因为从那时起不生起阻碍法轮引导的法。在"已引导"这里也是这个方法。通达阿罗汉道时也被称为生起法轮,因为成熟那个义理的智。在阿罗汉果刹那被称为已生起法轮,因为在那刹那对于生起法轮没有任何应作的事。因为这里意指证悟智为"法轮"。现在为了显示依教授智的法轮而说"何时称为转"等。不仅是长老的,而且为了显示一切教内者的说法都是世尊的说法不违背四圣谛和四种一性等方法而开始说"任何比丘"等。其余的很容易理解。
一补特伽罗品注释结束。
14.最上品
(14)1.第一最上品
最上语的注释

188. Etadaggesu paṭhamavaggassa paṭhame ādimhi dissatīti ettha aggasaddoti ānetvā yojetabbaṃ. Ajjataggeti ajjadivasaṃ ādiṃ katvāti attho. Aṅgulaggenāti aṅgulikoṭiyā. Ambilagganti ambilakoṭṭhāso. Koṭibhūtāti paramakoṭibhūtā tasmiṃ ṭhāne tādisānaṃ aññesaṃ abhāvato. Tato eva seṭṭhabhūtātipi aggā. Etadaggasannikkhepoti etadagge ṭhapanaṃ aṭṭhuppattiādīhi catūhipi kāraṇehi. Mahāpaññatāya therena etadaggaṭṭhānassa laddhabhāvaṃ vitthārato dassetuṃ – ‘‘katha’’ntiādimāha. Dve padantarānīti kaṇḍambamūle yugandharapabbateti dvīsu ṭhānesu dve padāni dassetvā. Muṇḍapīṭhakanti yaṃ sattaṅgaṃ pañcaṅgaṃ vā na hoti, kevalaṃ muṇḍakapīṭhaṃ, taṃ sandhāyetaṃ vuttaṃ. Avattharitvā nisīdīti buddhānubhāvena ajjhottharitvā nisīdi. Tenāha – ‘‘evaṃ nisīdanto’’tiādi. Kāyasakkhiṃ katvāti nāmakāyena desanāya sampaṭicchanavasena sakkhibhūtaṃ katvā. Kusalā dhammā akusalā dhammā abyākatā dhammāti iti-saddo ādyattho, tena sabbaṃ abhidhammadesanaṃ saṅgaṇhāti.

Pāṭihāriyaṭṭhāneti yamakapāṭihāriyassa kataṭṭhāne. Passathāti tesaṃ bahubhāvaṃ sandhāya vuttaṃ. Assāti manussasamūhassa ekabhāvaṃ. Ākappanti ākāraṃ. Mahājanoti sadevake loke sabbo mahājano. Yathā nirayadassanaṃ saṃvegajananatthaṃ, evaṃ devalokadassanampi saṃvegajananatthameva ‘‘anupubbikathāyaṃ saggakathā viya evaṃ sabbasampattisamupetopi saggo anicco addhuvo cavanadhammo’’ti. Sajjetvāti samapaṇṇāsāya mucchanāhi yathā kāmena nivādetuṃ sakkā, evaṃ sajjetvā.


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188. "在最上中第一品的第一看到于始"这里应当带入"上语"而结合。"从今为上"意思是以今日为始。"以指尖"是以指头尖。"酸尖"是酸的部分。"成为顶"是成为最高顶,因为在那个地方没有其他那样的。因此成为最胜所以是最上。"最上的安立"是以起因等四个原因而安立于最上。为了详细显示长老因大慧而获得最上位所以说"如何"等。"两个间句"是在竹芒根和由干陀罗山两处显示两个句。"光头座"是说不是七支或五支的,仅是光头座。"遍覆而坐"是以佛威力遍覆而坐。因此说"如是坐"等。"使成为身证"是使名身以领受教说的方式成为证。"善法、不善法、无记法"这里的"如是"字是初义,由此摄取一切阿毗达摩教说。
"神变处"是在双神变的作处。"你们看"是对他们的众多而说。"这个"是对人群的单一。"仪态"是行相。"大众"是天人世间一切大众。如同见地狱是为了生起厌离,同样见天界也是为了生起厌离,"如次第说中的天界说那样,如此具足一切圆满的天界也是无常、不住、有变易法"。"调整"是以五十种音调如何能随意奏出而调整。<.Assistant>


Puthujjanapañcakaṃ pañhanti puthujjanapañhaṃ ādiṃ katvā pavattitaṃ khīṇāsavapañhapariyantaṃ pañhapañcakaṃ. Paṭhamaṃ…pe… pucchīti puthujjanavisaye pañhaṃ pucchi. Paṭisambhidā yathābhinīhāraṃ yathāsakaṃ vipassanābhinīhārena paṭhamabhūmiyādayo viya pavattitavisayāti vuttaṃ – ‘‘te attano attano paṭisambhidāvisaye ṭhatvā kathayiṃsū’’ti. Buddhavisaye pañhaṃ pucchīti –

‘‘Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti. (su. ni. 1044) –

Idaṃ pañhaṃ pucchi. Tattha saṅkhātadhammāti saṅkhātā ñātā catusaccadhammā, ye ca saṅkhātadhammā catūhi maggehi paṭividdhacatusaccadhammāti attho. Iminā asekkhā kathitā. Puthu-saddo ubhayatthapi yojetabbo ‘‘ye puthū saṅkhātadhammā, ye ca puthū sekhā’’ti. Tesanti tesaṃ dvinnaṃ sekkhāsekkhapuggalānaṃ me puṭṭhoti yojetabbaṃ, mayā puṭṭhoti attho. Iriyanti sekkhāsekkhabhūmiyā āgamanappaṭipadaṃ. Iriyati gacchati sekkhabhūmiṃ asekkhabhūmiñca etāyāti iriyā, taṃ tesaṃ iriyaṃ āgamanappaṭipadaṃ mayā puṭṭho pabrūhi kathehīti attho. Evaṃ bhagavā buddhavisaye pañhaṃ pucchitvā ‘‘imassa nu kho, sāriputta, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti āha. Thero pañhaṃ oloketvā ‘‘satthā maṃ sekkhāsekkhānaṃ bhikkhūnaṃ āgamanappaṭipadaṃ pucchatī’’ti pañhe nikkaṅkho hutvā ‘‘āgamanappaṭipadā nāma khandhādivasena bahūhipi mukhehi sakkā kathetuṃ, katarākārena nu kho kathento satthu ajjhāsayaṃ gaṇhituṃ sakkhissāmī’’ti ajjhāsaye kaṅkhi, taṃ sandhāyetaṃ vuttaṃ – ‘‘dhammasenāpati…pe… na sakkotī’’ti. Pucchitapañhaṃ vissajjetuṃ paṭibhāne asati disāvilokanaṃ sattānaṃ sabhāvoti dassento, ‘‘puratthima…pe... nāsakkhī’’ti āha. Tattha pañhuppattiṭṭhānanti pañhuppattikāraṇaṃ.

Therassakilamanabhāvaṃ jānitvāti ‘‘sāriputto pañhe nikkaṅkho, ajjhāsaye me kaṅkhamāno kilamatī’’ti therassa kilamanabhāvaṃ ñatvā. Catumahābhūtikakāyapariggahanti etena khandhamukhena nāmarūpapariggaho vutto. ‘‘Bhūtamidanti, sāriputta, samanupassasī’’ti hi vadantena bhagavatā khandhavasena nāmarūpapariggaho dassito. Evaṃ kirassa bhagavato ahosi ‘‘sāriputto mayā naye adinne kathetuṃ na sakkhissati, dinne pana naye mamajjhāsayaṃ gahetvā khandhavasena kathessatī’’ti. Therassa saha nayadānena so pañho nayasatena nayasahassena upaṭṭhāsi. Tenāha – ‘‘aññātaṃ bhagavā, aññātaṃ sugatā’’ti.

Arūpāvacare paṭisandhi nāma na hotīti bodhisambhārasambharaṇassa anokāsabhāvato vuttaṃ. Tenāha – ‘‘abhabbaṭṭhānattā’’ti, laddhabyākaraṇānaṃ bodhisattānaṃ uppattiyā abhabbadesattāti attho . Rūpāvacare nibbattīti kammavasitāsambhavato arūpāvacare anibbattitvā rūpāvacare nibbatti.


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"凡夫五问"是以凡夫问为始到漏尽者问为终的五个问。"第一...等...问"是问关于凡夫境界的问。无碍解如发愿,如各自以观发愿而转起境界如初地等,所以说"他们住于各自的无碍解境界而说"。"问佛境界问"是问这个问题:
"已知法者及众多学人在此,
请贤者说我问彼等行"(经集1044)
其中"已知法"是已知、已了知四谛法,意思是以四道已通达四谛法的已知法者。以此说无学。"众多"字应与两处连接为"众多已知法者及众多学人"。"彼等"应连接为"彼等两种学无学人我问",意思是被我问。"行"是到达学无学地的行道。因为以此行走、到达学地和无学地所以是行,意思是被我问请说彼等的行、到达的行道。如此世尊问了佛境界的问题后说"舍利弗,这简略所说的义理应当如何详细见"。长老观察问题后"大师问我学无学比丘们的到达行道"而于问题无疑,但对"到达行道能依蕴等多门而说,以何种方式说才能把握大师的意趣"而于意趣有疑,关于这点所以说"法将军...等...不能"。当不能回答所问问题时观察方位是众生的自性,所以说"东方...等...不能"。其中"问题生起处"是问题生起的原因。
"知道长老疲倦"是知道"舍利弗对问题无疑,对我的意趣有疑而疲倦"。"四大种身的把握"以此通过蕴门而说名色的把握。因为世尊说"舍利弗,你是否观察这是存在"时显示依蕴而把握名色。如是世尊想:"舍利弗在我未给予方法时不能说,但在给予方法后把握我的意趣而依蕴说"。随着给予方法,那个问题以百种千种方法现起于长老。因此说"已知,世尊;已知,善逝"。
说"在无色界没有结生"是因为没有积集菩提资粮的机会。因此说"因为是不能处",意思是因为是得授记的菩萨们不能生起之处。"生在色界"是因为业自在不能生在无色界而生在色界。


Parosahassantiādinā parosahassajātakaṃ dasseti. Tattha parosahassampīti atirekasahassampi. Samāgatānanti sannipatitānaṃ bhāsitassa atthaṃ jānituṃ asakkontānaṃ bālānaṃ. Kandeyyuṃ te vassasataṃ apaññāti te evaṃ samāgatā apaññā ime bālattā sasā viya vassasatampi vassasahassampi rodeyyuṃ parideveyyuṃ. Rodamānāpi pana atthaṃ vā kāraṇaṃ vā neva jāneyyunti dīpeti. Ekova seyyo puriso sapaññoti evarūpānaṃ bālānaṃ parosahassatopi eko paṇḍitapurisova seyyo varataroti attho. Kīdiso sapaññoti āha – ‘‘yo bhāsitassa vijānāti attha’’nti, ayaṃ jeṭṭhantevāsiko viya yo bhāsitassa atthaṃ jānāti, so tādiso sapañño varataroti attho. Dutiye parosatajātake jhāyeyyunti yāthāvato atthaṃ jānituṃ samāhitā hutvā cinteyyuṃ. Sesamettha vuttanayameva.

Tatiyajātake ye saññinoti ṭhapetvā nevasaññānāsaññāyatanalābhino avasesacittakasatte dasseti. Tepi duggatāti tassā nevasaññānāsaññāyatanasamāpattiyā alābhato tepi duggatā dukkhaṃ upagatā saññībhave. ‘‘Saññā rogo saññā gaṇḍo saññā salla’’nti (ma. ni. 3.24) hi te saññāya ādīnavadassino. Yepi asaññinoti asaññībhave nibbatte acittakasatte dasseti. Tepi imissāyeva samāpattiyā alābhato duggatāyeva. Jhānasukhaṃ anaṅgaṇaṃ niddosaṃ yathāvuttadosābhāvato. Balavacittekaggatāsabhāvenapi taṃ anaṅgaṇaṃ nāma jātaṃ. Nevasaññī nāsaññīti āhāti atīte kira bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto araññāyatane kālaṃ karonto antevāsikehi puṭṭho ‘‘nevasaññī nāsaññī’’ti āha. Purimajātake vuttanayeneva tāpasā jeṭṭhantevāsikassa kathaṃ na gaṇhiṃsu. Bodhisatto ābhassarato āgantvā ākāse ṭhatvā imaṃ gāthamāha. Tena vuttaṃ – ‘‘sesaṃ vuttanayeneva veditabba’’nti.

Catutthajātake (jā. 1.1.135) candassa viya ābhā etassāti candābhaṃ, odātakasiṇaṃ. Sūriyābhanti sūriyassa viya ābhā etassāti sūriyābhaṃ, pītakasiṇaṃ. Yodha paññāya gādhatīti yo puggalo idha sattaloke idaṃ kasiṇadvayaṃ paññāya gādhati, ārammaṇaṃ katvā anuppavisati, tattha vā patiṭṭhahati. Avitakkena dutiyajjhānena ābhassarūpago hotīti so puggalo tathā katvā paṭiladdhena dutiyena jhānena ābhassarabrahmalokūpago hoti. Sesaṃ purimanayenevaveditabbanti iminā imaṃ dasseti (jā. aṭṭha. 1.1.135 candābhajātakavaṇṇanā) – atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto araññāyatane kālaṃ karonto antevāsikehi pucchito ‘‘candābhaṃ sūriyābha’’nti vatvā ābhassare nibbatto. Tāpasā jeṭṭhantevāsikassa na saddahiṃsu. Bodhisatto āgantvā ākāse ṭhito imaṃ gāthaṃ abhāsi.

Pañcamajātake āsīsethevāti āsācchedaṃ akatvā attano kammesu āsaṃ kareyyeva. Na nibbindeyyāti na nibbedaṃ uppādeyya, na ukkaṇṭheyyāti attho. Voti nipātamattaṃ. Yathā icchinti ahañhi saṭṭhihatthā narakā uṭṭhānaṃ icchiṃ, somhi tatheva jāto, tato uṭṭhitoyevāti dīpeti.

Atīte (jā. aṭṭha. 4.

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以"过千"等显示过千本生。其中"过千也"是超过一千也。"集会"是聚集而不能知道所说义理的愚人们。"无慧者们会哭百年"是这样集会的无慧者们因为愚笨像兔子一样会哭泣悲叹百年乃至千年。但即使哭泣也不会知道义理或原因,这是其意。"一个有慧人更胜"意思是比这样的愚人过千也是一个智者更胜更好。怎样的有慧?说"谁了知所说的义",意思是像上首弟子那样谁知道所说的义理,那样的有慧者更好。第二过百本生中"思维"是为如实知义而专注地思考。这里其余如前所说。
第三本生中"有想者"是除了非想非非想处证得者外显示其余有心的众生。"他们也落难"是因为不得那个非想非非想处定所以他们也在有想界落难到达苦。因为"想是病,想是疮,想是箭"(中部3.24)他们见想的过患。"无想者也"显示生在无想界的无心众生。他们也因不得这个定而落难。"禅乐无垢"因为没有如上所说的过患所以无过。以强力心一境性的自性也成为无垢。"说非想非非想"是过去在波罗奈(Bārāṇāsī)梵授王统治时,菩萨在林野临终时被弟子们问而说"非想非非想"。如前本生所说方式,苦行者们不接受上首弟子的话。菩萨从光音天来住在虚空中说这个偈。因此说"其余应如所说方式了知"。
第四本生中"如月光"因为有如月亮的光所以是月光,是白遍。"日光"因为有如太阳的光所以是日光,是黄遍。"谁在此以慧得立足"是哪个人在此有情世界以慧得立足于这两种遍,以为所缘而进入,或住立其中。"以无寻第二禅成为光音天人"是那个人如此作而获得的第二禅成为生往光音梵天界。"其余应如前方式了知"以此显示这个(本生义释1.1.135月光本生注):过去在波罗奈(Bārāṇāsī)梵授王统治时,菩萨在林野临终时被弟子们问而说"月光日光"后生在光音天。苦行者们不信上首弟子。菩萨来住在虚空中说这个偈。
第五本生中"应希望"是不断绝希望而对自己的业应作希望。"不应厌离"是不应生起厌离,意思是不应懈怠。"确实"只是虚词。"如所愿"是显示"我希望从六十肘深的地狱升起,我如其所愿生起,从那里升起"。
过去(本生义释4.

13.sarabhamigajātakavaṇṇanā) kira bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto sarabhamigayoniyaṃ nibbattitvā araññe paṭivasati. Rājā migavittako ahosi thāmasampanno. Ekadivasaṃ gantvā amacce āha – ‘‘yassa passena migo palāyati, teneva so dātabbo’’ti. Athekadivasaṃ sarabhamigo uṭṭhāya rañño ṭhitaṭṭhānena palāyi. Atha naṃ amaccā uppaṇḍesuṃ. Rājā cintesi – ‘‘ime maṃ parihāsanti, mama pamāṇaṃ na jānantī’’ti gāḷhaṃ nivāsetvā pattikova khaggaṃ ādāya ‘‘sarabhaṃ gaṇhissāmī’’ti vegena pakkhandi. Atha naṃ disvā tīṇi yojanāni anubandhi. Sarabho araññaṃ pāvisi. Rājāpi pāvisiyeva. Tattha sarabhamigassa gamanamagge saṭṭhihatthamatto mahāpūtipātanarakaāvāṭo atthi, so tiṃsahatthamattaṃ udakena puṇṇo tiṇehi ca paṭicchanno. Sarabho udakagandhaṃ ghāyitvāva āvāṭabhāvaṃ ñatvā thokaṃ osakkitvā gato. Rājā pana ujukameva āgacchanto tasmiṃ pati.

Sarabho tassa padasaddaṃ asuṇanto nivattitvā taṃ apassanto ‘‘narakaāvāṭe patito bhavissatī’’ti ñatvā āgantvā olokento taṃ gambhīre udake appatiṭṭhe kilamantaṃ disvā tena katāparādhaṃ hadaye akatvā sañjātakāruñño ‘‘mā mayi passante varāko nassatu, imamhā taṃ dukkhā mocessāmī’’ti āvāṭatīre ṭhito ‘‘mā bhāyi, mahārāja, ahaṃ taṃ dukkhā mocessāmī’’ti vatvā attano piyaputtaṃ uddharituṃ ussāhaṃ karonto viya tassuddharaṇatthāya silāya yoggaṃ katvā ‘‘vijjhissāmī’’ti āgataṃ rājānaṃ saṭṭhihatthā narakā uddharitvā assāsetvā piṭṭhiṃ āropetvā araññā nīharitvā senāya avidūre otāretvā ovādamassa datvā pañcasu sīlesu patiṭṭhāpesi. Rājā senaṅgaparivuto nagaraṃ gantvā ‘‘ito paṭṭhāya sakalaraṭṭhavāsino pañca sīlāni rakkhantū’’ti dhammabheriṃ carāpesi. Mahāsattena pana attano kataguṇaṃ kassaci akathetvā sāyaṃ nānaggarasabhojanaṃ bhuñjitvā alaṅkatasayane sayitvā paccūsakāle mahāsattassa guṇaṃ saritvā uṭṭhāya sayanapiṭṭhe pallaṅkena nisīditvā pītipuṇṇena hadayena udānaṃ udānento ‘‘āsīsetheva puriso’’tiādinā imā cha gāthā abhāsi.

Tattha ahitā hitā cāti dukkhaphassā sukhaphassā ca, maraṇaphassā, jīvitaphassātipi attho. Sattānañhi maraṇaphasso ahito, jīvitaphasso hito. Tesaṃ acintito maraṇaphasso āgacchatīti dasseti . Acintitampīti mayā ‘‘āvāṭe patissāmī’’ti na cintitaṃ, ‘‘sarabhaṃ māressāmī’’ti cintitaṃ. Idāni pana me cintitaṃ naṭṭhaṃ, acintitameva jātanti udānavasena vadati. Bhogāti yasaparivārā, ete cintāmayā na honti. Tasmā ñāṇavatā vīriyameva kātabbanti vadati. Vīriyavato hi acintitampi hotiyeva.


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13.沙罗鹿本生注释:据说过去在波罗奈(Bārāṇāsī)梵授王统治时,菩萨生为沙罗鹿住在林中。国王是猎师,有大力。一天他去对大臣们说:"鹿从谁那边逃跑,就应由他来捕获。"有一天沙罗鹿起身从国王站立处逃跑。于是大臣们嘲笑他。国王想:"这些人嘲笑我,不知道我的能力",于是紧系衣服,徒步持剑说"我要抓住沙罗鹿"而疾速追赶。于是看见它追了三由旬。沙罗鹿进入林中。国王也进入。那里在沙罗鹿行走的路上有一个六十肘深的大臭烂地狱坑,里面充满三十肘深的水,被草遮盖。沙罗鹿嗅到水味就知道是坑而稍微退后走了。但国王直直地来而掉在那里。
沙罗鹿听不到他的脚步声,回头不见他,知道"一定掉在地狱坑里",来看时见他在深水无立足处挣扎,不把他所做的过失放在心上而生起怜悯:"不要在我看着时这可怜者死去,我要从这苦中解救他。"站在坑边说:"大王不要怕,我要从苦中解救你",像为了救出自己亲生儿子而努力那样,为了救他在石头上做准备,把来找机会"要刺"的国王从六十肘深的地狱坑救出,安慰他,让他骑在背上带出林外,在军队不远处放下,给他教诫后令住立于五戒。国王被军队围绕回城后命令敲法鼓宣布"从今以后全国居民都应守持五戒"。但大士不向任何人说自己所做的功德,晚上吃了各种美味食物,卧在装饰的床上,清晨忆念大士的功德而起,以跏趺坐坐在床上,以充满喜悦的心说感叹而说"应有希望"等这六偈。
其中"不利与利"是苦触与乐触,死触与生触的意思。因为对众生死触是不利,生触是利。显示他们不曾想过的死触来到。"不曾想过"是我不曾想"会掉在坑里",想的是"要杀沙罗鹿"。现在我想的消失了,不曾想的发生了,以感叹方式说。"财富"是名声眷属,这些不是由思维而有。因此说有智者应当精进。因为对精进者不曾想过的也会发生。


Tassetaṃ udānaṃ udānentasseva aruṇaṃ uṭṭhahi. Purohito pātova sukhaseyyapucchanatthaṃ āgantvā dvāre ṭhito tassa udānagītasaddaṃ sutvā cintesi – ‘‘rājā hiyyo migavaṃ agamāsi, tattha sarabhamigaṃ viddho bhavissati, tena maññe udānaṃ udānetī’’ti. Evaṃ brāhmaṇassa rañño paripuṇṇabyañjanaṃ udānaṃ sutvā sumajjite ādāse mukhaṃ olokentassa chāyā viya raññā ca sarabhena ca katakāraṇaṃ pākaṭaṃ ahosi, so nakhaggena dvāraṃ ākoṭesi. Rājā ‘‘ko eso’’ti pucchi. Ahaṃ, deva, purohitoti. Athassa dvāraṃ vivaritvā ‘‘ito ehācariyā’’ti āha. So pavisitvā rājānaṃ jayāpetvā ekamantaṃ ṭhito ‘‘ahaṃ, mahārāja, tayā araññe katakāraṇaṃ jānāmi, tvaṃ ekaṃ sarabhamigaṃ anubandhanto narake patito, atha naṃ so sarabho silāya yoggaṃ katvā narakato uddhari, so tvaṃ tassa guṇaṃ saritvā udānaṃ udānesī’’ti vatvā ‘‘sarabhaṃ giriduggasmi’’ntiādinā dve gāthā abhāsi.

Tattha anusarīti anubandhi. Vikkantanti uddharaṇatthāya kataparakkamaṃ. Anujīvasīti upajīvasi, tassānubhāvena tayā jīvitaṃ laddhanti attho. Samuddharīti uddharaṇaṃ akāsi. Silāya yoggaṃ sarabho karitvāti silāya sopānasadisāya narakato uddharaṇayoggataṃ karitvā. Alīnacittanti saṅkocaṃ appattacittaṃ. Ta migaṃ vadesīti suvaṇṇasarabhamigaṃ idha sirisayane nipanno vaṇṇesi. Taṃ sutvā rājā, ‘‘ayaṃ mayā saddhiṃ na migavaṃ āgato, sabbañca pavattiṃ jānāti, kathaṃ nu kho jānāti, pucchissāmi na’’nti cintetvā – ‘‘kiṃ tvaṃ nu tatthevā’’ti navamagāthamāha . Tattha bhiṃsarūpanti kiṃ nu te ñāṇaṃ balavajātikaṃ, tenetaṃ jānāsīti vadati. Brāhmaṇo ‘‘nāhaṃ sabbaññubuddho, byañjanaṃ amakkhetvā tayā kathitagāthāya pana mayhaṃ attho upaṭṭhātī’’ti dīpento ‘‘na cevaha’’nti dasamagāthamāha . Tattha subhāsitānanti byañjanaṃ amakkhetvā suṭṭhu bhāsitānaṃ. Atthaṃ tadānentīti yo tesaṃ attho, taṃ ānenti upadhārentīti attho. Tadā purohito dhammasenāpati ahosi. Tenevāha – ‘‘atītepī’’tiādi. Sesaṃ uttānatthameva.

Aññāsikoṇḍaññattheravatthu

Aññāsikoṇḍaññattherādayotiādīsu pana yāthāvasarasaguṇavasenāti yathāsabhāvaguṇavasena. Pabbajjāvasena paṭivedhavasena suciraṃ sunipuṇaṃ rattindivaparicchedajānanavasena ca rattaññutā veditabbāti taṃ dassento ‘‘ṭhapetvā hi sammāsambuddha’’ntiādimāha. Pākaṭova hotīti satipaññāvepullappattiko pākaṭo vibhūto hoti. Aññāsikoṇḍaññoti sāvakesu sabbapaṭhamaṃ cattāri ariyasaccāni ñātakoṇḍañño. Sabbesupi etadaggesūti sabbesupi etadaggasuttesu, sabbesu vā etadaggaṭṭhapanesu.

Dhurapattānīti pattānaṃ pamukhabhūtāni bāhirapattāni. Navutihatthānīti majjhimapurisassa hatthena navutiratanāni. Padumeneva taṃ taṃ padesaṃ uttarati atikkamatīti padumuttaro, bhagavā. Gandhadāmamālādāmādīhīti ādisaddena pattadāmādiṃ saṅgaṇhāti. Tattha gandhadāmehi katamālā gandhadāmaṃ. Lavaṅgatakkolajātipupphādīhi katamālā mālādāmaṃ. Tamālapattādīhi katamālā pattadāmaṃ. Vaṅgapaṭṭeti vaṅgadese uppannaghanasukhumavatthe. Uttamasukhumavatthanti kāsikavatthamāha.


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当他说这感叹时天亮了。祭司清早为问安来到门前站着,听到他感叹歌声想:"国王昨天去打猎,那里一定刺中了沙罗鹿,我想因此说感叹。"这样婆罗门听到国王完整字句的感叹,如同在擦亮的镜中看见面影一样,国王和沙罗鹿所做的事情变得明显,他用指甲敲门。国王问"是谁?"。"陛下,是祭司。"于是开门对他说"来这里,老师"。他进来祝贺国王后站在一边说:"大王,我知道你在林中所做的事,你追赶一只沙罗鹿掉进地狱坑,那时那沙罗鹿在石头上做准备从地狱坑救你出来,你忆念他的功德而说感叹",说完后以"沙罗在山难"等说两偈。
其中"追随"是跟随。"精进"是为了救出而作努力。"活命"是生活,意思是因他的威力你得到生命。"救出"是作救出。"沙罗鹿在石上做准备"是在如梯的石头上做从地狱坑救出的准备。"无畏心"是心未达到退缩。"说那鹿"是在这吉祥床上躺着赞叹金色沙罗鹿。国王听后想:"他没有和我一起去打猎,却知道一切经过,怎么会知道呢?我要问问",于是说第九偈"你是否在那里"。其中"可畏"是说你的智慧是否强有力,因此你知道这个。婆罗门为显示"我不是一切知佛,但从你说的完整偈颂我领会其义"而说第十偈"我不是"。其中"善说"是不缺字句而善说。"带来义"意思是带来、确定它们的义理。那时祭司是法将军。因此说"在过去"等。其余义理明显。
阿若憍陈如长老事
在"阿若憍陈如长老等"中"依如实本质功德"是依自性功德。应知依出家、证悟、长久细致地知昼夜区分等而有久习,为显示这点而说"除了正等觉"等。"变得明显"是达到念慧圆满而变得明显清晰。"阿若憍陈如"是在诸弟子中最先知四圣谛的憍陈如。"在一切最上中"是在一切最上经中,或在一切最上安立中。
"叶边"是叶子的首要的外叶。"九十肘"是以中等人的肘九十拉塔那。"超越"是以莲花超过、超越那些处所,是世尊。"香鬘花鬘等"以等字摄取叶鬘等。其中以香做的鬘是香鬘。以丁香、豆蔻、茉莉花等做的鬘是花鬘。以多摩罗叶等做的鬘是叶鬘。"旺伽布"是在旺伽地方(Bengal)生产的厚细布。"最上细布"是说迦尸布。


Teparivaṭṭadhammacakkappavattanasuttantapariyosāneti ettha ‘‘idaṃ dukkhaṃ ariyasacca’’ntiādinā saccavasena, ‘‘dukkhaṃ ariyasaccaṃ pariññeyya’’ntiādinā kiccavasena, ‘‘dukkhaṃ ariyasaccaṃ pariññāta’’ntiādinā katavasena ca tīhi ākārehi parivaṭṭetvā catunnaṃ saccānaṃ desitattā tayo parivaṭṭā etassa atthīti tiparivaṭṭaṃ, tiparivaṭṭameva teparivaṭṭaṃ, teparivaṭṭañca taṃ dhammacakkappavattanañcāti teparivaṭṭadhammacakkappavattanaṃ, tadeva suttantaṃ, tassa pariyosāneti attho.

Sāligabbhaṃ phāletvā ādāyāti sāligabbhaṃ phāletvā tattha labbhamānaṃ sālikhīrarasaṃ ādāya. Anucchavikanti buddhānaṃ anucchavikaṃ khīrapāyasaṃ pacāpema. Veṇiyo purisabhāvavasena bandhitvā kalāpakaraṇe kalāpaggaṃ. Khale kalāpānaṃ ṭhapanadivase khalaggaṃ. Madditvā vīhīnaṃ rāsikaraṇadivase khalabhaṇḍaggaṃ. Koṭṭhesu hi dhaññassa pakkhipanadivase koṭṭhaggaṃ.

Dve gatiyoti dve eva nipphattiyo, dve niṭṭhāti attho. Tasmiṃ kumāre sabbaññutaṃ patteti koṇḍaññamāṇavasseva laddhiyaṃ ṭhatvā itarepi cha janā putte anusāsiṃsu. Bodhirukkhamūle pācīnapassaṃ acalaṭṭhānaṃ nāma, yaṃ ‘‘vajirāsana’’ntipi vuccati. Mahataṃ mahatiyo vahatīti ‘‘pācīnamukho’’ti avatvā ‘‘pācīnalokadhātuabhimukho’’ti vuttaṃ. Maṃsacakkhupi lokanāthassa appaṭighātaṃ mahāvisayañcāti. Caturaṅgasamannāgatanti ‘‘kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatū’’tiādinā (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5; mahāni. 196) vuttacaturaṅgasamannāgataṃ.

Idaṃ pana sabbamevāti ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ desessāmī’’tiādinayappavattaṃ (ma. ni. 1.284; 2.341; mahāva. 10) sabbameva. Parivitakkamattameva tathā atthasiddhiyā abhāvato. Pupphitaphalitaṃ katvāti abhiññāpaṭisambhidāhi sabbapāliphullaṃ, maggaphalehi sabbaso phalabhārabharitañca karonto pupphitaṃ phalitaṃ katvā. Apakkamitukāmo hutvāti dvepi aggasāvake attano nipaccakāraṃ karonte disvā tesaṃ guṇātirekataṃ bahu maññanto buddhānaṃ santikā apakkamitukāmo hutvā. Tatthevāti chaddantadahatīreyeva.

Sāriputta-moggallānattheravatthu

189-190. Dutiyatatiyesu iddhimantānanti ettha manta-saddo atisayatthavisayoti therassa atisayikaiddhitaṃ dassetuṃ – ‘‘iddhiyā sampannāna’’nti vuttaṃ. Saha paṃsūhi kīḷiṃsūti sahapaṃsukīḷitā. Idhalokattabhāvamevāti diṭṭhadhammikaattabhāvameva. Soḷasa paññā paṭivijjhitvā ṭhitoti majjhimanikāye anupadasuttantadesanāya ‘‘mahāpañño, bhikkhave, sāriputto, puthupañño, bhikkhave, sāriputto, hāsapañño, bhikkhave, sāriputto, javanapañño, bhikkhave, sāriputto, tikkhapañño, bhikkhave, sāriputto, nibbedhikapañño, bhikkhave, sāriputto’’ti (ma. ni. 

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"三转法轮转经末"中以"此是苦圣谛"等依谛,以"苦圣谛应遍知"等依作用,以"苦圣谛已遍知"等依已作,以三种方式转动四谛而说,所以有三转,因此称为三转,三转就是法轮转,这就是经,其终了的意思。
"劈开稻谷取"是劈开稻谷取其中所得的稻乳汁。"适合"是我们煮适合佛的乳粥。编成辫子作束的男子部分为束顶。在打谷场摆放稻束之日为场顶。碾压稻谷堆积之日为场具顶。在谷仓装粮之日为仓顶。
"两种趣"是仅两种结果,意思是两种结局。"那童子证得一切智"是只依憍陈如青年的见解其余六人也教导儿子。菩提树下东边不动之处称为"金刚座"。"运载大的大物"说"面向东方世界"而不说"面向东"。世尊肉眼也无障碍而有大境界。"具足四支"是如说"令皮筋骨残"等(中部2.184;相应部2.22,237;增支部2.5;大义释196)所说具足四支。
"这一切"是以"我应对谁最先说法"等方式(中部1.284;2.341;大品10)转起的一切。只是思维而已因为如此无义成就。"使开花结果"是以神通无碍解使完全开花,以道果使完全充满果实而使开花结果。"欲离去"是见两位上首弟子向自己表示敬意,认为他们功德过多而想从佛处离去。"就在那里"就在六牙池岸。
舍利弗目犍连长老事
189-190. 第二第三中"有神通"这里"通"字是胜义之义,为显示长老有殊胜神通而说"具足神通"。"一起玩土"是一起玩泥的伙伴。"此生"是现世的生。"住于通达十六慧"是在中部逐句经教说中"诸比丘,舍利弗是大慧;诸比丘,舍利弗是广慧;诸比丘,舍利弗是笑慧;诸比丘,舍利弗是速慧;诸比丘,舍利弗是利慧;诸比丘,舍利弗是决择慧"(中部

3.93) evamāgatā mahāpaññādikā cha, tasmiṃyeva sutte āgatā navānupubbavihārasamāpattipaññā, arahattamaggapaññāti imā soḷasavidhā paññā paṭivijjhitvā sacchikatvā ṭhito.

Pañhasākacchanti pañhassa pucchanavasena vissajjanavasena ca sākacchaṃ karoti. Atthikehi upaññātaṃ magganti etaṃ anubandhanassa kāraṇavacanaṃ. Idañhi vuttaṃ hoti – yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ. Kasmā? Yasmā idaṃ piṭṭhito piṭṭhito anubandhanaṃ nāma atthikehi upaññātaṃ maggaṃ, ñāto ceva upagato ca maggoti attho. Atha vā atthikehi amhehi maraṇe sati amatenapi bhavitabbanti evaṃ kevalaṃ atthīti upaññātaṃ, anumānañāṇena upagantvā ñātaṃ nibbānaṃ nāma atthi, taṃ magganto pariyesantoti evampettha attho daṭṭhabbo.

Nesaṃ parisāyāti dvinnaṃ aggasāvakānaṃ parivārabhūtaparisāya. Dve aggasāvaketi sāriputtamoggallāne dve mahānubhāve sāvake. Ṭhānantareti aggasāvakattasaññite ṭhānantare ṭhapesi. Kasmā panettha ‘‘aggasāvake’’ti avatvā ‘‘mahāsāvake’’ti vuttaṃ. Yadi aññepi mahātherā abhiññātādiguṇavisesayogena ‘‘mahāsāvakā’’ti vattabbataṃ labhanti, imeyeva pana sāvakesu anaññasādhāraṇabhūtā visesato ‘‘mahāsāvakā’’ti vattabbāti dassanatthaṃ ‘‘dvepi mahāsāvake’’ti vuttaṃ.

Mahākassapattheravatthu

191. Catutthe yasmā dhutavādadhutadhammadhutaṅgāni dhutamūlakāni, tasmā ‘‘dhuto veditabbo’’ti āraddhaṃ, tattha kilese dhuni dhutavāti dhuto, dhutakileso puggalo, kilesadhunano vā dhammo, kilesadhunano dhammoti ca sapubbabhāgo ariyamaggo daṭṭhabbo. Taṃ dhutasaññitaṃ kilesadhunanadhammaṃ vadati, pare tattha patiṭṭhāpetīti dhutavādo. Catukkañcettha sambhavatīti taṃ dassetuṃ – ‘‘ettha panā’’tiādi āraddhaṃ. Tayidanti nipāto, tassa so ayanti attho. Dhutabhūtassa dhutabhūtā dhammā dhutadhammā. Appicchatā santuṭṭhitā heṭṭhā vuttā eva . Kilese sammā likhati tacchatīti sallekho, kilesajegucchī, tassa bhāvo sallekhatā. Dvīhipi kāmehi viviccatīti paviveko, yonisomanasikārabahulo puggalo, tassa bhāvo pavivekatā. Iminā sarīraṭṭhapanamattena atthīti idamaṭṭhi ttha-kārassa ṭṭha-kāraṃ katvā, tassa bhāvo idamaṭṭhitā, imehi vā kusaladhammehi atthi idamaṭṭhi, yena ñāṇena ‘‘pabbajitena nāma paṃsukūlikaṅgādīsu patiṭṭhitena bhavitabba’’nti yathānusiṭṭhaṃ dhutaguṇe samādiyati ceva pariharati ca, taṃ ñāṇaṃ idamaṭṭhitā. Tenāha – ‘‘idamaṭṭhitā ñāṇamevā’’ti. Dhutadhammā nāmāti dhutaṅgasevanāya paṭipakkhabhūtānaṃ pāpadhammānaṃ dhunanavasena pavattiyā dhutoti laddhanāmāya dhutaṅgacetanāya upakārakā dhammāti katvā dhutadhammā nāma . Anupatantīti tadantogadhā tappariyāpannā honti tadubhayasseva pavattivisesabhāvato. Paṭikkhepavatthūsūti dhutaṅgasevanāya paṭikkhipitabbavatthūsu pahātabbavatthūsu.

Paṃsukūlikaṅgaṃ…pe… nesajjikaṅganti uddesopi peyyālanayena dassito. Yadettha vattabbaṃ, taṃ sabbaṃ visuddhimagge (visuddhi. 

让我为您直译这段巴利文：
3.93)这样来的大慧等六种,在同一经中来的九种次第住定慧,阿罗汉道慧,通达、证悟而住于这十六种慧。
"问题讨论"是以问和答的方式作讨论。"有需求者所知的道路"是这跟随的原因说明。这里是说 - 我是否应该从后面跟随这位比丘。为什么?因为这从后面跟随是有需求者所知的道路,意思是已知和已到达的道路。或者"有需求者所知"是我们有死亡时也应当有不死,如此仅是"有"而被知,以推理智而到达了知有涅槃,寻求、探求它,这里也应这样理解义理。
"他们的众"是两位上首弟子的随从众。"两位上首弟子"是舍利弗、目犍连两位大威力弟子。"地位"是安立在称为上首弟子的地位。为什么这里不说"上首弟子"而说"大弟子"?虽然其他大长老也因具足神通等殊胜功德而应称为"大弟子",但为显示这两位在诸弟子中是无他人所共的特殊"大弟子"而说"两位大弟子"。
大迦叶长老事
191.第四中因为头陀说、头陀法、头陀支以头陀为根,所以开始"应知头陀",其中摇撼烦恼为头陀,是摇撼烦恼的人,或是摇撼烦恼的法,应见摇撼烦恼之法为有前分的圣道。说那称为头陀的摇撼烦恼法,令他人住立其中为头陀说。这里有四组,为显示这点而开始"在这里"等。"那个"是助词,意思是那个这个。头陀之人的头陀法是头陀法。少欲知足如前所说。善刮平烦恼为削减,厌恶烦恼,其性为削减性。从两种欲离为远离,多作如理作意的人,其性为远离性。仅以此身体住立为此处住立,将ttha字做ṭṭha字,其性为此处住立性,或以这些善法有此处住立,以此智"出家者应当住立于粪扫衣支等"如是受持和保持头陀功德,那个智是此处住立性。因此说"此处住立性就是智"。"称为头陀法"因为以摇撼头陀支行的对治恶法而转起得头陀之名的头陀支思所助的法而称为头陀法。"属于"是包含在内、摄于其中因为是那两者的特殊转起。"所应舍弃事"是头陀支行所应舍弃、所应断的事。
"粪扫衣支...等...常坐不卧支"略说也以省略方式显示。这里应说的一切在清净道论(清净;

1.22 ādayo) vitthārato vuttaṃ. Dhutavādaggahaṇeneva therassa dhutabhāvopi gahito hotīti ‘‘dhutavādāna’’nteva vuttaṃ. Ayaṃ mahāti abhinīhārādimahantatāyapi sāsanassa upakāritāyapi ayaṃ thero mahā, guṇamahantatāya pasaṃsāvacanameva vā etaṃ therassa yadidaṃ mahākassapoti yathā ‘‘mahāmoggallāno’’ti.

Satthu dhammadesanāya vatthuttaye sañjātappasādatāya upāsakabhāve ṭhitattā vuttaṃ – ‘‘uposathaṅgāni adhiṭṭhāyā’’tiādi. Etassa aggabhāvassāti yojetabbaṃ. Saccakāroti saccabhāvāvaho kāro, avisaṃvādanavasena vā tadatthasādhanoti attho. Kolāhalanti kutūhalavipphāro. Satthā sattame sattame saṃvacchare dhammaṃ kathento sattānaṃ savanayoggaṃ kālaṃ sallakkhento divā sāyanhasamayaṃ katheti, rattiyaṃ sakalayāmaṃ. Tenāha – ‘‘brāhmaṇo brāhmaṇe āha – ‘bhoti kiṃ rattiṃ dhammaṃ suṇissasi divā’’’ti. Vissāsikoti vissāsikabhāvo. ‘‘Tato paṭṭhāya so’’ti vā pāṭho.

Dveasaṅkhyeyyāni pūritapāramissāti idaṃ sā paramparāya sotapatitaṃ atthaṃ gahetvā āha. Adinnavipākassāti avipakkavipākassa. Bhaddake kāleti yutte kāle. Nakkhattanti nakkhattena lakkhitaṃ chaṇaṃ. Tasmiṃ tasmiñhi nakkhatte anubhavitabbachaṇāni nakkhattāni nāma, itarāni pana chaṇāni nāma. Sammāpatitadukkhato vimocanena tato niyyānāvahatāya icchitatthassa labhāpanato ca niyyānikaṃ. Tesanti suvaṇṇapadumānaṃ. Olambakāti suvaṇṇaratanavicittā ratanadāmā. Puññaniyāmenāti puññānubhāvasiddhena niyāmena. Svassa bārāṇasirajjaṃ dātuṃ katokāso. Phussarathanti maṅgalarathaṃ. Setacchattauṇhīsavālabījanikhaggamaṇipādukāni pañcavidhaṃ rājakakudhabhaṇḍanti vadanti. Idha pana setacchattaṃ visuṃ gahitanti sīhāsanaṃ pañcamaṃ katvā vadanti. Pārupanakaṇṇanti pārupanavatthassa dasantaṃ. Dibbavatthadāyipuññānubhāvacodito ‘‘nanu tātā thūla’’nti āha. Aho tapassīti aho kapaṇo ahaṃ rājāti attho. Buddhānaṃ saddahitvāti buddhānaṃ sāsanaṃ saddahitvā. Caṅkamanasatānīti iti-saddo ādyattho. Tena hi aggisālādīni pabbajitasāruppāni ṭhānāni 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 brahmaloke eva. Vīsatime vasse sampatteti āharitvā sambandho. Brahmalokato cavitvā nibbattattā, brahmacariyādhikārassa ca cirakālasambhūtattā ‘‘evarūpaṃ kathaṃ mā kathethā’’ti āha. Vīsati dharaṇāni nikkhanti vadanti, pañcapalaṃ nikkhanti apare. Itthākaroti itthiratanassa uppattiṭṭhānaṃ. Ayyadhītāti amhākaṃ ayyassa dhītā, bhaddakāpilānīti attho. Samānapaṇṇanti sadisapaṇṇaṃ sadisalekhaṃ kumārassa kumārikāya ca yuttaṃ paṇṇalekhaṃ. Te purisā samāgataṭṭhānato magadharaṭṭhe mahātitthagāmaṃ maddaraṭṭhe sāgalanagarañca uddissa apakkamantā aññamaññaṃ vissajjantā nāma hontīti ‘‘ito ca etto ca pesesu’’nti vuttā.


让我为您直译这段巴利文：
1.22等)详细说明。以"头陀说"的获得也获得长老的头陀性,所以只说"头陀说"。"这位大"是因发愿等的大和对教法的助益这位长老是大,或者只是因功德大而称赞,即称为"大迦叶",如同"大目犍连"。
因对大师说法的三事生信而住立于优婆塞位,所以说"受持布萨支"等。"这最上性"应连接。"真实作"是带来真实性的作为,或以不虚妄方式成就其义的意思。"喧闹"是好奇的扩大。大师每七年说法时观察众生适合听闻的时间,白天在傍晚时说,夜晚整夜说。因此说"婆罗门对婆罗门说:'尊者,你是要夜里听法还是白天'"。"亲密"是亲密性。或读作"从那以后他"。
"圆满波罗蜜二阿僧祇"这是取传承中流传的义理而说。"未给果报"是未成熟果报。"好时"是适宜时。"节日"是以星宿标示的节日。在那那星宿中应享受的节日称为星宿节,其他则只称为节日。以从正确陷入苦而解脱带来出离,以及使得所欲义的获得而出离。"那些"是金莲花。"垂饰"是以金宝装饰的宝鬘。"福德规定"是以福德威力成就的规定。使他有给予波罗奈(Bārāṇāsī)王位的机会。"吉祥车"是吉祥之车。说白伞、头饰、拂尘、剑、宝鞋是五种王之标物。这里因白伞别取所以说狮子座为第五。"衣角"是覆衣的边缘。受天衣布施功德威力促使而说"诸子岂不粗糙"。"啊!苦行者"意思是啊!我这可怜的国王。"信佛"是信仏的教法。"百经行"这"等"字是初义。因此摄取如火堂等适合出家的处所。
"好玩"是说应对圣者般涅槃处所作恭敬。"不放逸,尊者无病"是显示询问方式。"般涅槃了,天神"是天女给予回答。"准备"是奉献。"沙门出家"是已止息恶的圣者应实行的出家。那国王因见到辟支佛的装束而"这确实是好的"而取如此相。"就在那里"就在梵界。"二十岁到来"连接带来。因从梵界死而投生,梵行之行也长时积集,所以说"不要说这样的话"。说二十份量是尼卡沙,其他说五个钱是尼卡沙。"女处"是生女宝之处。"圣女"是我们圣者的女儿,意思是跋陀迦毘罗尼。"相同书信"是适合王子和公主的相同书写相同文字的书信。那些人从集会处向着摩揭陀国(Magadha)大渡口村和秣菟罗国(Madda)娑竭罗城(Sāgala)离去,互相分离,所以说"从这里那里派遣"。


Pupphadāmanti hatthihatthappamāṇaṃ pupphadāmaṃ. Tānīti tāni ubhohi ganthāpitāni dve pupphadāmāni. Teti ubho bhaddā ceva pippalikumāro ca . Lokāmisenāti kāmassādena. Asaṃsaṭṭhāti na saṃyuttā ghaṭe jalantena viya padīpena ajjhāsaye samujjalantena vimokkhabījena samussāhitacittattā. Yantabaddhānīti sassasampādanatthaṃ tattha tattha dvārakavāṭayojanavasena baddhāni nikkhamanatumbāni. Kammantoti kasikammakaraṇaṭṭhānaṃ. Dāsikagāmāti dāsānaṃ vasanagāmā. Osāretvāti pakkhipitvā. Ākappakuttavasenāti ākāravasena kiriyāvasena. Ananucchavikanti pabbajitabhāvassa ananurūpaṃ. Tassa matthaketi dvedhāpathassa dvidhābhūtaṭṭhāne. Etesaṃ saṅgahaṃ kātuṃ vaṭṭatīti nisīdatīti sambandho. Sā pana tattha satthu nisajjā edisīti dassetuṃ – ‘‘nisīdanto panā’’tiādi vuttaṃ. Tattha yā buddhānaṃ aparimitakālasambhūtācinteyyāpariññeyyapuññasambhārūpacayanibbattā rūpappabhāvabuddhaguṇavijjotitā dvattiṃsamahāpurisalakkhaṇaasītianubyañjanasamujjalitā byāmappabhāketumālālaṅkatā sabhāvasiddhitāya akittimā rūpakāyasirī, taṃyeva mahākassapassa adiṭṭhapubbappasādasaṃvaddhanatthaṃ aniggūhitvā nisinno bhagavā ‘‘buddhavesaṃ gahetvā…pe… nisīdī’’ti vutto. Asītihatthappadesaṃ byāpetvā pavattiyā asītihatthāti vuttā. Satasākhoti bahusākho anekasākho. Suvaṇṇavaṇṇova ahosi nirantaraṃ buddharasmīhi samantato samokiṇṇabhāvato.

Tīsu ṭhānesūti dūrato nātidūre āsanneti tīsu ṭhānesu. Tīhi ovādehīti ‘‘tasmātiha te, kassapa, evaṃ sikkhitabbaṃ ‘tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū’ti. Evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ ‘yaṃ kiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ, sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbaṃ cetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī’ti, evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ ‘sātasahagatā ca me kāyagatāsati na vijahissatī’ti, evañhi te, kassapa, sikkhitabba’’nti (saṃ. ni. 

让我为您直译这段巴利文：
"花鬘"是象鼻长的花鬘。"那些"是那两人令编织的两个花鬘。"他们"是跋陀和毕波罗童子两人。"世间味"是欲乐味。"不混杂"是不相应,因为如瓶中燃烧的灯,在意乐中燃烧的解脱种子令心奋起。"机关束缚"是为生产谷物在各处门扉连结方式束缚的出口管。"工作"是耕作之处。"奴婢村"是奴隶居住的村。"放入"是投入。"威仪方式"是形相方式行为方式。"不适合"是不适合出家身份。"其顶"是岔路分开之处。"应对这些摄受"连接"坐"。为显示佛在那里的坐是这样而说"而坐"等。其中佛陀无量时积集不可思议不可了知福德资粮所生起的色光佛功德照耀的三十二大人相八十种随好光明的一寻光网庄严的自性成就非人造的色身庄严,为了增长对大迦叶未曾见的净信而不隐藏坐下,所以说"取佛相...等...坐"。因遍满八十肘处而转起故说"八十肘"。"百枝"是多枝无量枝。成为金色因为被佛光连续遍满周围。
"三处"是远、不太远、近三处。"三教诫"是"因此,迦叶,你应当如是学:'对长老、新学、中间的应当现前强烈惭愧。'迦叶,你应当如是学。因此,迦叶,你应当如是学:'凡我将听闻任何与善有关的法,一切以作意作为要义,以一切心专注,谛听于法。'迦叶,你应当如是学。因此,迦叶,你应当如是学:'与乐俱的身念不应舍离。'迦叶,你应当如是学。"(相应部;

2.154) imehi tīhi ovādehi. Ettha hi bhagavā paṭhamaṃ ovādaṃ therassa brāhmaṇajātikattā jātimānappahānatthamabhāsi, dutiyaṃ bāhusaccaṃ nissāya uppajjanakaahaṃkārappahānatthaṃ, tatiyaṃ upadhisampattiṃ nissāya uppajjanakaattasinehappahānatthaṃ . Mudukā kho tyāyanti mudukā kho te ayaṃ. Kasmā pana bhagavā evamāha? Therena saha cīvaraṃ parivattetukāmatāya. Kasmā parivattetukāmo jātoti? Theraṃ attano ṭhāne ṭhapetukāmatāya. Kiṃ sāriputtamoggallānā natthīti? Atthi, evaṃ panassa ahosi ‘‘imena ciraṃ ṭhassanti, kassapo pana vīsativassasatāyuko, so mayi parinibbute sattapaṇṇiguhāyaṃ vasitvā dhammavinayasaṅgahaṃ katvā mama sāsanaṃ pañcavassasahassaparimāṇakālappavattanakaṃ karissatīti attano ṭhāne ṭhapesi. Evaṃ bhikkhū kassapassa sussūsitabbaṃ maññissantī’’ti. Tasmā evamāha.

Candūpamoti candasadiso hutvā. Kiṃ parimaṇḍalatāya? No, apica kho yathā cando gaganatalaṃ pakkhandamāno na kenaci saddhiṃ santhavaṃ vā sinehaṃ vā ālayaṃ vā karoti, na ca na hoti mahājanassa piyo manāpo, ayampi evaṃ kenaci saddhiṃ santhavādīnaṃ akaraṇena bahujanassa piyo manāpo candūpamo hutvā khattiyakulādīni cattāri kulāni upasaṅkamatīti attho. Apakasseva kāyaṃ apakassa cittanti teneva santhavādīnaṃ akaraṇena kāyañca cittañca apakaḍḍhitvā, apanetvāti attho. Niccaṃ navoti niccanavakova, āgantukasadiso hutvāti attho. Āgantuko hi paṭipāṭiyā sampattagehaṃ pavisitvā sace naṃ gharasāmikā disvā ‘‘amhākampi puttabhātaro vippavāsaṃ gantvā evaṃ vicariṃsū’’ti anukampamānā nisīdāpetvā bhojenti, bhuttamattoyeva ‘‘tumhākaṃ bhājanaṃ gaṇhathā’’ti uṭṭhāya pakkamati, na tehi saddhiṃ santhavaṃ vā karoti, kiccakaraṇīyāni vā saṃvidahati, evamayampi paṭipāṭiyā sampattaṃ gharaṃ pavisitvā yaṃ iriyāpathe pasannā manussā denti, taṃ gahetvā chinnasanthavo tesaṃ kiccakaraṇīye abyāvaṭo hutvā nikkhamatīti dīpeti.

Appagabbhoti nappagabbho, aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca virahitoti attho. Aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ nāma saṅghagaṇapuggalabhojanasālajantāgharanahānatitthabhikkhācāramaggesu antaragharapavesane ca kāyena appatirūpakaraṇaṃ. Catuṭṭhānaṃ vacīpāgabbhiyaṃ nāma saṅghagaṇapuggalaantaragharesu appatirūpavācānicchāraṇaṃ. Anekaṭṭhānaṃ manopāgabbhiyaṃ nāma tesu tesu ṭhānesu kāyavācāhi ajjhācāraṃ anāpajjitvāpi manasā kāmavitakkādīnaṃ vitakkanaṃ. Sabbesampi imesaṃ pāgabbhiyānaṃ abhāvena appagabbho hutvā kulāni upasaṅkamatīti attho. Kassapasaṃyuttena ca candūpamappaṭipadāditherassa dhutavādesu aggabhāvassa bodhitattā vuttaṃ ‘‘etadeva kassapasaṃyuttaṃ aṭṭhuppattiṃ katvā’’ti.

Anuruddhattheravatthu



让我为您直译这段巴利文：
2.154)这三个教诫。这里世尊说第一教诫是因长老是婆罗门种姓为断除生族慢,第二为断除依多闻生起的我慢,第三为断除依资具圆满生起的自爱。"你这柔软"是你这个柔软。为什么世尊这样说?因想与长老互换衣服。为什么想互换?因想安立长老于自己的地位。难道没有舍利弗目犍连吗?有,但他这样想:"这些人会长久住世,但迦叶寿命二十世纪,他在我般涅槃后住在七叶窟,作法律结集,会使我的教法存续五千年时量",所以安立于自己的地位。"这样比丘们会认为应听从迦叶"。因此这样说。
"如月"是如月亮。是因圆满吗?不是,而是如月亮行于天空不与任何人作亲近或爱著或执着,又为大众所爱乐,这也这样不与任何人作亲近等而为众人所爱乐如月地近诸刹帝利等四姓之意。"收摄身收摄心"是以那不作亲近等而收引身和心,意思是拉开、远离。"永远新"是永远如新,意思是如客人。因为客人按次第进入所到的家,如果屋主见他们想"我们的子弟也去远方这样游行"而怜悯令坐供食,吃完就说"请拿你们的器皿"而起身离开,不与他们作亲近,也不处理事务,这也这样按次第进入所到的家,取信乐其威仪的人们所给,断亲近而不管他们的事务而离开,这是说明。
"不粗率"是不粗暴,意思是远离八处身粗率、四处语粗率、多处意粗率。八处身粗率是在僧团、大众、个人、食堂、浴室、浴处、乞食道路、进入俗家时身作不适宜。四处语粗率是在僧团、大众、个人、俗家说不适宜语。多处意粗率是在那些处所虽不以身语违犯但意想欲寻等。以一切这些粗率的不存在而成为不粗率而近诸家的意思。因在迦叶相应中以月喻行等显示长老在头陀说中的最上性而说"以这迦叶相应为缘起"。
阿那律长老事

192. Pañcame bhojanapapañcamattanti gocaragāme piṇḍāya caraṇāhāraparibhogasaññitaṃ bhojanapapañcamattaṃ. Dīparukkhānanti lohadantakaṭṭhamayānaṃ mahantānaṃ dīparukkhānaṃ. Lohamayesupi hi tesu dīpādhāresu dīparukkhakāti ruḷhiresā daṭṭhabbā. Olambakadīpamaṇḍaladīpasañcaraṇadīpādikā sesadīpā.

Anupariyāyi padakkhiṇakaraṇavasena. Ahaṃ tenāti yena tuyhaṃ attho, ahaṃ tena pavāremi, tasmā taṃ āharāpetvā gaṇhāti attho. Suvaṇṇapātiyaṃyevassa bhattaṃ uppajjīti devatānubhāvena uppajji, na kiñci pacanakiccaṃ atthi. Satta mahāpurisavitakke vitakkesīti ‘‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassā’’tiādike satta mahāpurisavitakke vitakkesi. Aṭṭhameti ‘‘nippapañcārāmassāyaṃ dhammo, nāyaṃ dhammo papañcārāmassā’’ti etasmiṃ purisavitakke.

Mama saṅkappamaññāyāti ‘‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassā’’tiādinā (dī. ni. 3.358; a. ni. 8.30) mahāpurisavitakkavasena āraddhamattaṃ matthakaṃ pāpetuṃ asamatthabhāvena ṭhitaṃ mama saṅkappaṃ jānitvā. Manomayenāti manomayena viya manasā nimmitasadisena, pariṇāmitenāti attho. Iddhiyāti ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti evaṃ pavattāya adhiṭṭhāniddhiyā.

Yadā me ahu saṅkappoti yasmiṃ kāle mayhaṃ ‘‘kīdiso nu kho aṭṭhamo mahāpurisavitakko’’ti parivitakko ahosi, yadā me ahu saṅkappo, tato mama saṅkappamaññāya iddhiyā upasaṅkami, uttari desayīti yojanā. Uttari desayīti ‘‘nippapañcārāmassāyaṃ dhammo nippapañcaratino , nāyaṃ dhammo papañcārāmassa papañcaratino’’ti (dī. ni. 3.358; a. ni. 8.30) imaṃ aṭṭhamaṃ mahāpurisavitakkaṃ pūrento upari desayi. Taṃ pana desitaṃ dassento āha – ‘‘nippapañcarato buddho, nippapañcamadesayī’’ti, papañcā nāma rāgādayo kilesā, tesaṃ vūpasamanatāya tadabhāvato ca lokuttaradhammā nippapañcā nāma. Yathā taṃ pāpuṇāti, tathā dhammaṃ desesi, sāmukkaṃsikaṃ catusaccadesanaṃ adesayīti attho.

Tassāhaṃ dhammamaññāyāti tassa satthu desanādhammaṃ jānitvā. Vihāsinti yathānusiṭṭhaṃ paṭipajjanto vihariṃ. Sāsane ratoti sikkhattayasaṅgahe sāsane abhirato. Tisso vijjā anuppattāti pubbenivāsañāṇaṃ, dibbacakkhuñāṇaṃ, āsavakkhayañāṇanti imā tisso vijjā mayā anuppattā sacchikatā. Tato eva kataṃ buddhassa sāsanaṃ, anusiṭṭhi ovādo anuṭṭhitoti attho.

Bhaddiyattheravatthu

193. Chaṭṭhe ucca-saddena samānattho uccā-saddoti āha – ‘‘uccākulikānanti ucce kule jātāna’’nti. Kāḷī sā devīti kāḷavaṇṇatāya kāḷī sā devī. Kulānukkamena rajjānuppatti mahākulinassevāti vuttaṃ – ‘‘soyeva cā’’tiādi.

Lakuṇḍakabhaddiyattheravatthu

194. Sattame rittakoti deyyavatthurahito. Guṇe āvajjetvāti bhagavato rūpaguṇe ceva ākappasampadādiguṇe ca attano adhippāyaṃ ñatvā ambapakkassa paṭiggahaṇaṃ paribhuñjananti evamādike yathāupaṭṭhite guṇe āvajjetvā.

Piṇḍolabhāradvājattheravatthu



让我为您直译这段巴利文：
192. 第五中"食延迟量"是在行境村落中乞食所称的食物受用延迟量。"灯树"是铜和牙木制成的大灯树。在铜制的灯座中也应见这灯树的习用。悬挂灯、圆盘灯、移动灯等是其余诸灯。
"绕行"是以右绕方式。"我以那个"意思是你需要什么,我以那个供养,所以取来那个的意思。"在金钵中生起食物"是以天神威力生起,没有任何烹调事。"思惟七大人寻"是思惟"此法是少欲者的,此法不是多欲者的"等七大人寻。"第八"是"此法是无戏论乐者的,此法不是戏论乐者的"这个人寻。
"知我思惟"是知道我以"此法是少欲者的,此法不是多欲者的"等(长部3.358;增支部8.30)大人寻方式开始而不能达到顶点的思惟。"意所成"是如意所成似意所造,意思是转变。"神通"是"愿此身如此心"如是转起的决意神通。
"当我有思惟"连接"当我有'第八大人寻是怎样呢'的思惟时,知我思惟以神通近来,更上开示"。"更上开示"是圆满"此法是无戏论乐者无戏论喜者的,此法不是戏论乐者戏论喜者的"(长部3.358;增支部8.30)这第八大人寻而向上开示。为显示所开示而说"佛乐无戏论,开示无戏论",戏论是贪等烦恼,因止息它们而无它们,出世间法称为无戏论。如所证得如是说法,开示自说四谛教的意思。
"我知彼法"是知那大师所说之法。"我住"是随教而行而住。"乐教"是乐于三学摄持的教法。"证得三明"是宿住智、天眼智、漏尽智这三明我已证得实现。因此"已作佛陀教",意思是已实行教诫教导。
跋提耶长老事
193. 第六中"高"字与"高"字同义而说"高家者是生于高家者"。"黑天女"是那天女因黑色而称为黑。因家族传承王位只属于大族而说"他就是"等。
矮跋提耶长老事
194. 第七中"空"是无施物。"忆念功德"是知道世尊色功德和威仪圆满等功德自己的意趣而受取芒果食用等如是现起的功德而忆念。
宾头卢婆罗豆婆阇长老事

195. Aṭṭhame abhītanādabhāvena sīhassa viya nādo sīhanādo, so etesaṃ atthīti sīhanādikā, tesaṃ sīhanādikānaṃ. Garahitabbapasaṃsitabbadhamme yāthāvato jānantasseva garahā pasaṃsā ca yuttarūpāti āha – ‘‘buddhā ca nāmā’’tiādi. Khīṇā jātītiādīhi paccavekkhaṇañāṇassa bhūmiṃ dasseti. Tena hi ñāṇena ariyasāvako paccavekkhanto ‘‘khīṇā jātī’’tiādiṃ pajānāti. Katamā panassa jāti khīṇā, kathañca pajānātīti? Na tāvassa atītā khīṇā pubbeva khīṇattā, na anāgatā anāgate vāyāmābhāvato, na paccuppannā vijjamānattā. Yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā. Taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā ‘‘kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotī’’ti jānanto pajānāti.

Vusitanti vuṭṭhaṃ parivuṭṭhaṃ, kataṃ caritaṃ niṭṭhitanti attho. Brahmacariyanti maggabrahmacariyaṃ. Puthujjanakalyāṇakena hi saddhiṃ satta sekkhā maggabrahmacariyaṃ vasanti nāma, khīṇāsavo vuṭṭhavāso. Tasmā ariyasāvako attano brahmacariyavāsaṃ paccavekkhanto ‘‘vusitaṃ brahmacariya’’nti pajānāti. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasena soḷasavidhaṃ kiccaṃ niṭṭhāpitanti attho. Puthujjanakalyāṇakādayo hi taṃ kiccaṃ karonti, khīṇāsavo katakaraṇīyo. Tasmā ariyasāvako attano karaṇīyaṃ paccavekkhanto ‘‘kataṃ karaṇīya’’nti pajānāti. Nāparaṃ itthattāyāti idāni puna itthabhāvāya evaṃ soḷasavidhakiccabhāvāya, kilesakkhayāya vā maggabhāvanāya kiccaṃ me natthīti pajānāti. Atha vā itthattāyāti itthabhāvato imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ khandhasantānaṃ mayhaṃ natthi, ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā rukkhā viya, te carimakaviññāṇanirodhena anupādāno viya jātavedo nibbāyissantīti pajānāti.

Mantāṇiputtapuṇṇattheravatthu



让我为您直译这段巴利文：
195. 第八中因无畏声音状态如狮子的声音是狮子吼,他们有这个故称为作狮子吼者,那些作狮子吼者。因为只有如实了知应呵责和应赞叹的法才适合呵责和赞叹而说"诸佛"等。以"生已尽"等显示省察智的地。因为以那智圣弟子省察而了知"生已尽"等。但他什么生已尽,如何了知呢?他的过去生不是已尽因为先已尽,不是未来生因为对未来无精进,不是现在生因为正存在。但因为未修道而会在一蕴四蕴五蕴有中生起一蕴四蕴五蕴差别的生,那因为已修道而成为不生法性而尽。他省察以道修所断的烦恼而知道"烦恼不存在时虽有业将来不结生"而了知。
"已住"是已住已遍住,意思是已作已行已完成。"梵行"是道梵行。因为从善凡夫和七有学称为住道梵行,漏尽者是已住者。所以圣弟子省察自己的梵行住而了知"已住梵行"。"所作已作"意思是在四谛中以四道以遍知、断、证、修现观方式完成十六种事。因为从善凡夫等作那事,漏尽者是已作所作者。所以圣弟子省察自己的所作而了知"所作已作"。"不更有如此"是了知"现在再无如此作十六种事,或为断烦恼修道的事"。或者"如此"是从如此状态,从这如此种类现在转起的蕴相续后我无其他蕴相续,这五蕴已遍知而住如断根的树,它们以最后识灭时将如无燃料的火般般涅槃而了知。
曼他尼子富楼那长老事

196. Navame aṭṭhārasasupi vijjāṭṭhānesu nipphattiṃ gatattā ‘‘sabbasippesu kovido hutvā’’ti vuttaṃ. Abhidayāabbhaññāvahasseva dhammassa tattha upalabbhanato ‘‘mokkhadhammaṃ adisvā’’ti vuttaṃ. Tenāha – ‘‘idaṃ vedattayaṃ nāmā’’tiādi . Tathā hi anena duggatiparimuccanampi dullabhaṃ, abhiññāparivārānaṃ aṭṭhannaṃ samāpattīnaṃ lābhitāya sayaṃ ekadesena upasanto paramukkaṃsagataṃ uttamadamathasamathaṃ anaññasādhāraṇaṃ bhagavantaṃ sambhāvento ‘‘ayaṃ puriso’’tiādimāha. Piṭakāni gahetvā āgacchantīti phalabhājanāni gahetvā assāmikāya āgacchanti. Buddhānanti gāravavasena bahuvacananiddeso kato. Paribhuñjīti devatāhi pakkhittadibbojaṃ vanamūlaphalāphalaṃ paribhuñji. Patte patiṭṭhāpitasamanantarameva hi devatā tattha dibbojaṃ pakkhipiṃsu. Sammasitvāti paccavekkhitvā, parivattetvāti ca vadanti. Arahattaṃ pāpuṇiṃsūti mahādevattherassa anumodanakathāya anupubbikathāsakkhikāya suvisodhitacittasantānā arahattaṃ pāpuṇiṃsu.

Dasahi kathāvatthūhīti appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlasampadākathā samādhisampadākathā paññāsampadākathā vimuttisampadākathā vimuttiñāṇadassanasampadākathāti imehi dasahi kathāvatthūhi. Jātibhūmiraṭṭhavāsinoti jātibhūmivantadesavāsino, satthu jātadesavāsinoti attho. Sīsānulokikoti purato gacchantassa sīsaṃ anu anu passanto. Okāsaṃ sallakkhetvāti sākacchāya avasaraṃ sallakkhetvā. Sattavisuddhikkamaṃ pucchīti ‘‘kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’tiādinā (ma. ni. 1.257) satta visuddhiyo pucchi. Dhammakathikānaṃ aggaṭṭhāne ṭhapesi savisesena dasakathāvatthulābhitāya.

Mahākaccānattheravatthu



让我为您直译这段巴利文：
196. 第九中因在十八种明处达到成就而说"成为一切工巧的熟练者"。因为在那里只获得增上苦现证的法而说"未见解脱法"。因此说"这称为三吠陀"等。如是对他连免脱恶趣也难得,因为获得神通眷属的八等至,自己部分寂静而尊敬已达最上、最胜调御、寂止、无他共的世尊而说"这人"等。"拿着器皿而来"是拿着果器无主而来。"诸佛"以敬重方式作复数说明。"受用"是受用天神放入的天食和林中根果。因为在放进钵的同时天神们放入天食在那里。"思惟"是省察,也说是转。"证得阿罗汉"是以大天长老的随喜说次第说作证而善净心相续证得阿罗汉。
"十论事"是少欲论、知足论、远离论、不杂论、发勤论、戒圆满论、定圆满论、慧圆满论、解脱圆满论、解脱知见圆满论这十种论事。"生地国住者"是生地所在国住者,意思是大师生地住者。"看头"是观看前行者的头一再。"观察机会"是观察谈话的机会。"问七清净次第"是以"朋友,是否为戒清净而住梵行于世尊"等(中部1.257)问七清净。安立在说法者最上位因为特别获得十论事。
大迦旃延长老事

197. Dasame saṃkhittena kathitadhammassāti madhupiṇḍikasuttantadesanāsu viya saṅkhepena desitadhammassa. Taṃ desanaṃ vitthāretvāti taṃ saṅkhepadesanaṃ āyatanādivasena vitthāretvā. Atthaṃ vibhajamānānanti tassā saṅkhepadesanāya atthaṃ vibhajitvā kathentānaṃ. Atthavasena vāti ‘‘ettakā etassa atthā’’ti atthavasena vā desanaṃ pūretuṃ sakkonti. Byañjanavasena vāti ‘‘ettakāni ettha byañjanāni desanāvasena vattabbānī’’ti byañjanavasena vā pūretuṃ sakkonti. Ayaṃ pana mahākaccānatthero ubhayavasenapi sakkoti tassa saṅkhepena uddiṭṭhassa vitthārena satthu ajjhāsayānurūpaṃ desanato, tasmā tattha aggoti vutto. Vuttanayenevāti ‘‘pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāyā’’tiādinā heṭṭhā vuttanayeneva. Aññehīti aññāsaṃ itthīnaṃ kesehi ativiya dīghā. Na kevalañca dīghā eva, atha kho siniddhanīlamudukañcikā ca. Nikkesīti appakesī yathā ‘‘anudarā kaññā’’ti.

Paṇiyanti vikketabbabhaṇḍaṃ. Āvajjetvāti upanissayaṃ kesānaṃ pakatibhāvāpattiñca āvajjetvā. Gāravenāti muṇḍasīsāpi there gāravena ekavacaneneva āgantvā. Nimantetvāti svātanāya nimantetvā. Imissā itthiyāti yathāvuttaseṭṭhidhītaramāha. Diṭṭhadhammikovāti avadhāraṇaṃ aṭṭhānapayuttaṃ, diṭṭhadhammiko yasapaṭilābhova ahosīti attho. Yasapaṭilābhoti ca bhavasampattipaṭilābho. Sattasu hi javanacetanāsu paṭhamā diṭṭhadhammavedanīyaphalā, pacchimā upapajjavedanīyaphalā, majjhe pañca aparāpariyavedanīyaphalā, tasmā paṭhamaṃ ekaṃ cetanaṃ ṭhapetvā sesā yathāsakaṃ paripuṇṇaphaladāyino honti, paṭhamacetanāya pana diṭṭhadhammiko yasapaṭilābhova ahosi.

Paṭhamaetadaggavaggavaṇṇanā niṭṭhitā.

14. Etadaggavaggo

(14) 2. Dutiyaetadaggavaggavaṇṇanā

Cūḷapanthakattheravatthu

198-200. Dutiyassa paṭhame manena nibbattitanti abhiññāmanena uppāditaṃ. Manena katakāyoti abhiññācittena desantaraṃ pattakāyo. Manena nibbattitakāyoti abhiññāmanasā nimmitakāyo ‘‘aññaṃ kāyaṃ abhinimminātī’’tiādīsu (dī. ni. 1.236-237; paṭi. ma. 

让我为您直译这段巴利文：
197. 第十中"略说法者"是如蜜丸经教中略说法。"广说那教说"是以处等方式广说那略说。"分别义者"是分别那略说的义而说者。"以义"是"这有这么多义"以义能圆满教说。"以文"是"这里应说这么多文以教说方式"以文能圆满。但这大迦旃延长老以两种方式都能,因为对那略说的以广说随顺佛意而说,所以说他在其中最上。"如说方式"是以"清早食用美食后决意布萨支"等前说方式。"其他"是比其他女人的头发更长。不仅长,而且光滑、黑、柔软垂下。"无发"是少发如"无腹的少女"。
"货物"是应售卖物。"忆念"是忆念依止和头发恢复原状。"以敬重"是虽剃头也以敬重对长老以单数来。"邀请"是为明日而邀请。"这女人"是说如上所说的长者女。"现法的"是决定不适当,意思是只是现法的得名声。"得名声"是获得有成就。因为在七速行思中第一是现法受报果,最后是后生受报果,中间五是后后受报果,所以除了第一个思其余各自圆满施果,但第一思只是现法的得名声。
第一最上品注释结束。
14. 最上品
(14) 2. 第二最上品注释
小道长老事
198-200. 第二品第一中"意生"是以神通意产生。"意所作身"是以神通心到达他处的身。"意所生身"是以神通意所造的身如"化作其他身"等(长部1.236-237;无碍解道)。

3.14) viya. Ekasadiseyevāti attasadiseyeva. Ekavidhamevāti attanā katappakārameva. Etapparamo hi yebhuyyena sāvakānaṃ iddhinimmānavidhi. Aggo nāma jāto ekadesena satthu iddhinimmānānuvidhānato.

Lābhitāyāti ettha lābhīti īkāro atisayattho. Tena therassa catunnaṃ rūpāvacarajjhānānaṃ atisayena savisesalābhitaṃ dasseti. Arūpāvacarajjhānānaṃ lābhitāyāti etthāpi eseva nayo. Na kevalañcetā cetosaññāvivaṭṭakusalatā rūpārūpajjhānalābhitāya eva, atha kho imehipi kāraṇehīti dassetuṃ – ‘‘cūḷapanthako cā’’tiādi vuttaṃ. Cetoti cettha cittasīsena samādhi vutto, tasmā cetaso samādhissa vivaṭṭanaṃ cetovivaṭṭo, ekasmiṃyevārammaṇe samādhicittaṃ vivaṭṭetvā heṭṭhimassa heṭṭhimassa uparūpari hāpanato rūpāvacarajjhānalābhī cetovivaṭṭakusalo nāma. ‘‘Sabbaso rūpasaññāna’’ntiādinā (dha. sa. 265) vuttasaññā atikkamitvā ‘‘ākāsānañcāyatanasaññāsahagataṃ…pe… nevasaññānāsaññāyatanasaññāsahagata’’nti (dha. sa. 265-268) saññāsīsena vuttajjhānānaṃ vivaṭṭakusalo, tathā itthipurisādisaññā niccasaññādito cittaṃ vivaṭṭetvā kevale rūpārūpadhammamatte asaṅkhate nibbāne ca visesato vaṭṭanato ca suññatānupassanābahulo saññāvivaṭṭakusalo. Samādhikusalatāya cetovivaṭṭakusalatā tabbahulavihāritāya. Tathā vipassanākusalatāya saññāvivaṭṭakusalatā. Ekoti cūḷapanthakattheraṃ vadati. Samādhilakkhaṇeti savitakkasavicārādisamādhisabhāve. Puna ekoti mahāpanthakattheramāha. Vipassanālakkhaṇeti sattaanupassanā aṭṭhārasamahāvipassanādivipassanāsabhāve. Samādhigāḷhoti samādhismiṃ ogāḷhacitto subhāvitabhāvanatā. Aṅgasaṃkhitteti caturaṅgikativaṅgikādivasena jhānaṅgānaṃ saṅkhipane. Ārammaṇasaṃkhitteti kasiṇugghāṭimākāsādinibbattanena kasiṇādiārammaṇānaṃ saṃkhipane. Aṅgavavatthāpaneti vitakkādīnaṃ jhānaṅgānaṃ vavatthāpane. Ārammaṇavavatthāpaneti pathavīkasiṇādijjhānārammaṇānaṃ vavatthāpane.

Jhānaṅgehīti rūpāvacarajjhānaṅgehi, jhānaṅgāneva jhānaṃ. Puna jhānaṅgehīti arūpāvacarajjhānaṅgehi. Bhātāti jeṭṭhabhātā. Assāti kuṭumbiyassa. Suvaṇṇapūjanti sovaṇṇamayaṃ pupphapūjaṃ katvā. Devapureti tāvatiṃsabhavane sudassanamahānagare. Aggadvārenāti tasmiṃ divase aggaṃ sabbapaṭhamaṃ vivaṭena nagaradvārena nikkhamitvā.

Kokanadanti padumavisesanaṃ yathā ‘‘kokāsaka’’nti. Taṃ kira bahupattaṃ vaṇṇasampannaṃ atisugandhañca hoti. ‘‘Kokanadaṃ nāma setapaduma’’ntipi vadanti. Pātoti pageva. Ayañhettha attho – yathā kokanadasaṅkhātaṃ padumaṃ pāto sūriyuggamanavelāyaṃ phullaṃ vikasitaṃ avītagandhaṃ siyā virocamānaṃ, evaṃ sarīragandhena guṇagandhena ca sugandhaṃ saradakāle antalikkhe ādiccamiva attano tejasā tapantaṃ aṅgehi niccharaṇakajutiyā aṅgīrasaṃ sammāsambuddhaṃ passāti.


让我为您直译这段巴利文：
3.14) 一样。"完全相同"是与自己相同。"同一种"是与自己所作同一种类。因为这是多数声闻神通化现的方式。称为最上是因为部分随顺佛陀的神通化现。
"获得"中"得者"的伊声是表示超胜。由此显示长老对四色界禅特别殊胜的获得。在"获得无色界禅"中也是这个道理。不仅是这心想转变的善巧只因获得色无色禅,而且也因这些因缘而说"小道"等来显示。这里"心"以心为首说定,所以心定的转变是心转变,在一个所缘中转变定心由下至上减损故称为色界禅得者善巧心转变。超越以"一切色想"等(法集265)所说想,"空无边处想俱行...乃至...非想非非想处想俱行"(法集265-268)以想为首所说诸禅善巧转变,如是转变心离女人男人等想常想等,特别转向单纯色无色法和无为涅槃而多住空观故善巧想转变。以定善巧而心转变善巧是因多住彼。如是以观善巧而想转变善巧。"一"是说小道长老。"定相"是有寻有伺等定自性。又"一"是说大道长老。"观相"是七随观十八大观等观自性。"沉浸定"是沉浸心于定善修习性。"支简略"是以四支三支等方式简略禅支。"所缘简略"是以出起遍空等方式简略遍等所缘。"支确立"是确立寻等禅支。"所缘确立"是确立地遍等禅所缘。
"禅支"是色界禅支,禅支即是禅。又"禅支"是无色界禅支。"兄"是长兄。"他"是居士。"黄金供养"是作黄金制的花供养。"天城"是三十三天善见大城。"首门"是那天以最上最首开的城门出来。
"拘迦那陀"是莲花的形容如"拘迦沙迦"。据说它多瓣色美极香。也说"拘迦那陀是白莲"。"早晨"是清早。这里的意思是:如称为拘迦那陀的莲花在早晨日出时盛开展放未失香气而光耀,如是以身香功德香而香,如秋天空中太阳以自光照耀,以诸支放射光明而光辉的正等觉见。


Cūḷapanthako kira kassapasammāsambuddhakāle pabbajitvā paññavā hutvā aññatarassa dandhabhikkhuno uddesagahaṇakāle parihāsakeḷiṃ akāsi. So bhikkhu tena parihāsena lajjito neva uddesaṃ gaṇhi, na sajjhāyamakāsi. Tena kammenāyaṃ pabbajitvāva dandho jāto, tasmā gahitagahitapadaṃ upariuparipadaṃ gaṇhantassa nassati. Iddhiyā abhisaṅkharitvā suddhaṃ coḷakhaṇḍaṃ adāsīti tassa pubbahetuṃ disvā tadanurūpe kammaṭṭhāne niyojento suddhaṃ coḷakhaṇḍaṃ adāsi. So kira pubbe rājā hutvā nagaraṃ padakkhiṇaṃ karonto nalāṭato sede muccante parisuddhena sāṭakena nalāṭaṃ puñchi, sāṭako kiliṭṭho ahosi. So ‘‘imaṃ sarīraṃ nissāya evarūpo parisuddhasāṭako pakatiṃ jahitvā kiliṭṭho jāto, aniccā vata saṅkhārā’’ti aniccasaññaṃ paṭilabhi. Tena kāraṇenassa rajoharaṇameva paccayo jāto.

Lomānīti coḷakhaṇḍatantagataaṃsuke vadati. ‘‘Kiliṭṭhadhātukānī’’ti kiliṭṭhasabhāvāni. Evaṃgatikamevāti idaṃ cittampi bhavaṅgavasena pakatiyā paṇḍaraṃ parisuddhaṃ rāgādisampayuttadhammavasena saṃkiliṭṭhaṃ jātanti dasseti. Nakkhattaṃ samānetvāti nakkhattaṃ samannāharitvā, āvajjetvāti attho . Biḷārassatthāyāti biḷārassa gocaratthāya. Jalapathakammikenāti samuddakammikena. Cārinti khāditabbatiṇaṃ. Saccakāranti saccabhāvāvahaṃ kāraṃ, ‘‘attanā gahite bhaṇḍe aññesaṃ na dātabba’’nti vatvā dātabbalañjanti vuttaṃ hoti. Tatiyena paṭihārenāti tatiyena sāsanena. Pattikā hutvāti sāmino hutvā.

Appakenapīti thokenapi parittenapi. Medhāvīti paññavā. Pābhatenāti bhaṇḍamūlena. Vicakkhaṇoti vohārakusalo. Samuṭṭhāpeti attānanti mahantaṃ dhanaṃ yasañca uppādetvā tattha attānaṃ saṇṭhapeti patiṭṭhāpeti . Yathā kiṃ? Aṇuṃ aggiṃva sandhamaṃ, yathā paṇḍito puriso parittakaṃ aggiṃ anukkamena gomayacuṇṇādīni pakkhipitvā mukhavātena dhamento samuṭṭhāpeti vaḍḍheti, mahantaṃ aggikkhandhaṃ karoti, evameva paṇḍito thokampi pābhataṃ labhitvā nānāupāyehi payojetvā dhanañca yasañca vaḍḍheti, vaḍḍhetvā puna tattha attānaṃ patiṭṭhāpeti. Tāya eva vā pana dhanassa mahantatāya attānaṃ samuṭṭhāpeti, abhiññātaṃ pākaṭaṃ karotīti attho.

Subhūtittheravatthu

201-202. Tatiye raṇāti hi rāgādayo kilesā vuccantīti ‘‘saraṇā dhammā’’tiādīsu (dha. sa. 100 dukamātikā) rāgādayo kilesā ‘‘raṇā’’ti vuccanti. Raṇanti etehīti raṇā. Yehi abhibhūtā sattā nānappakārena kandanti paridevanti, tasmā te rāgādayo ‘‘raṇā’’ti vuttā. Desitaniyāmato anokkamitvāti desitānokkamanato anupagantvā deseti, satthārā desitaniyāmeneva anodissakaṃ katvā dhammaṃ desetīti vuttaṃ hoti. Evanti evaṃ mettājhānato vuṭṭhāya bhikkhāgahaṇe sati. Bhikkhādāyakānaṃ mahapphalaṃ bhavissatīti idaṃ cūḷaccharāsaṅghātasuttena (a. ni. 1.51 ādayo) dīpetabbaṃ. Accharāsaṅghātamattampi hi kālaṃ mettacittaṃ āsevantassa bhikkhuno dinnadānaṃ mahapphalaṃ hoti mahānisaṃsaṃ, tena ca so amoghaṃ raṭṭhapiṇḍaṃ bhuñjatīti ayamattho tattha āgatoyeva. Nimittaṃ gaṇhitvāti ākāraṃ sallakkhetvā.

Khadiravaniyarevatattheravatthu



让我为您直译这段巴利文：
据说小道在迦叶正等觉时出家成为有慧者时,对一个迟钝比丘学习诵持时作戏弄嬉戏。那比丘因戏弄而羞耻既不诵持也不学习。因那业此人出家后即成迟钝,所以所持所持的句上上句时就忘失。"以神通加持给予洁净布块"是见其宿因而令从事相应业处而给予洁净布块。据说他前世为王时右绕城时额上流汗以清净布擦额,布变脏。他想"依此身如此清净布失去原状变脏,诸行无常"而获得无常想。因那因缘尘垢除去成为他的缘。
"诸毛"是说布块线中的纤维。"有垢本质"是成为污染性质。"如是性质"是显示此心也以有分方式本性明净以贪等相应法方式成为染污。"计算星宿"是观察星宿,意思是忆念。"为猫"是为猫的行处。"水路作者"是海上工作者。"食草"是可食的草。"实事"是引生实事,说是说"不应将自己所持物给他人"所给贿赂。"第三信"是第三敕令。"成为主人"是成为所有者。
"以少"是以小以微。"有智"是有慧。"资本"是货物资金。"明察"是善巧交易。"使自己兴起"是生起大财富名声而确立安立自己于彼。如何?如鼓风小火,如智者将少火渐次投入牛粪粉等以口风吹而使兴起增长成为大火聚,如是智者得少资本以种种方便运用而增长财富名声,增长后再安立自己于彼。或以那财富的巨大使自己兴起,意思是使闻名显著。
善生长老事
201-202. 第三中因贪等烦恼称为战争,所以在"有战争法"等(法集100双母句)中贪等烦恼称为"战争"。以它们争战为战争。被它们征服的有情以种种方式哭泣悲叹,所以那贪等称为"战争"。"不违所说方式"是从所说不违而说法,意思是说以大师所说方式而不指示说法。"如是"是如是从慈禅出定而有乞食时。"施食者将有大果"这应以小弹指经(增支部1.51等)说明。因为修习慈心即使弹指那么短的时间,施给比丘的布施有大果大功德,由此他不空享用国家食物,这义理在那里已来。"取相"是观察行相。
可罗林住离婆多长老事;

203. Pañcame vanasabhāganti sabhāgaṃ vanaṃ, sabhāganti ca sappāyanti attho. Yañhi pakativiruddhaṃ byādhiviruddhañca na hoti, taṃ ‘‘sabhāga’’nti vuccati. Udakasabhāgantiādīsupi imināva nayena attho veditabbo. Kalyāṇakammāyūhanakkhaṇoti kalyāṇakammūpacayassa okāso. Tiṇṇaṃ bhātikānanti upatisso, cundo, upasenoti imesaṃ tiṇṇaṃ jeṭṭhabhātikānaṃ. Tissannañca bhaginīnanti cālā, upacālā, sīsupacālāti imesaṃ tissannaṃ jeṭṭhabhaginīnaṃ. Ettha ca sāriputtatthero sayaṃ pabbajitvā cālā, upacālā, sīsupacālāti tisso bhaginiyo, cundo upasenoti ime bhātaro pabbājesi, revatakumāro ekova gehe avasissati. Tena vuttaṃ – ‘‘amhākaṃ…pe… pabbājentī’’ti. Mahallakatarāti vuddhatarā. Idañca kumārikāya cirajīvitaṃ abhikaṅkhamānā āhaṃsu. Sā kira tassa ayyikā vīsativassasatikā khaṇḍadantā palitakesā valittacā tilakāhatagattā gopānasivaṅkā ahosi. Vidhāvanikanti vidhāvanakīḷikaṃ. Tissannaṃ sampattīnanti anussavavasena manussadevamokkhasampattiyo sandhāya vadati, manussadevabrahmasampattiyo vā. Sīvalissa puññaṃ vīmaṃsissāmāti ‘‘sīvalinā katapuññassa vipākadānaṭṭhānamida’’nti ñatvā evamāha. Sabhāgaṭṭhānanti samaṃ desaṃ.

Taṃ bhūmirāmaṇeyyakanti kiñcāpi arahanto gāmante kāyavivekaṃ na labhanti, cittavivekaṃ pana labhanteva. Tesañhi dibbappaṭibhāgānipi ārammaṇāni cittaṃ cāletuṃ na sakkonti, tasmā gāmo vā hotu araññādīnaṃ vā aññataraṃ, ‘yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ’, so bhūmippadeso ramaṇīyo evāti attho.

Kaṅkhārevatattheravatthu

204. Chaṭṭhe akappiyo, āvuso, guḷoti ekadivasaṃ thero antarāmagge guḷakaraṇaṃ okkamitvā guḷe piṭṭhampi chārikampi pakkhitte disvāna ‘‘akappiyo guḷo, sāmiso na kappati guḷo vikāle paribhuñjitu’’nti kukkuccāyanto evamāha. Akappiyā muggāti ekadivasaṃ antarāmagge vacce muggaṃ jātaṃ disvā ‘‘akappiyā muggā, pakkāpi muggā jāyantī’’ti kukkuccāyanto evamāha. Sesamettha sabbaṃ uttānameva.

Soṇakoḷivisattheravatthu

205. Sattame hāpetabbameva ahosi accāraddhavīriyattā. Udakena samupabyūḷheti udakena thalaṃ ussāretvā tattha tattha rāsikate. Haritūpalittāyāti gomayaparibhaṇḍakatāya. Tividhena udakenaposentīti khīrodakaṃ gandhodakaṃ kevalodakanti evaṃ tividhena udakena posenti paripālenti. Parissāvetvāti parisodhetvā gahite taṇḍuleti yojetabbaṃ. Devo maññeti devo viya . Vīṇovādenāti ‘‘taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vāti? No hetaṃ, bhanteti. Evameva kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atisithilavīriyaṃ kosajjāya saṃvattati. Tasmātiha tvaṃ, soṇa, vīriyasamataṃ adhiṭṭhaha, indriyānañca samataṃ paṭivijjhā’’ti (mahāva. 243) evaṃ vīṇaṃ upamaṃ katvā pavattitena vīṇopamovādena. Vīriyasamathayojanatthāyāti vīriyassa samathena yojanatthāya.

Soṇakuṭikaṇṇattheravatthu



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203. 第五中"林同分"是同分林,同分意思是适宜。因为凡不与自然相违也不与病相违的,称为"同分"。在"水同分"等中也应以此方式理解义理。"善业积集时"是善业增长的机会。"三兄"是优波帝须、纯陀、优波斯那这三长兄。"三姐"是遮罗、优波遮罗、尸须优波遮罗这三长姐。这里舍利弗长老自己出家后使遮罗、优波遮罗、尸须优波遮罗三姐妹,纯陀、优波斯那这些兄弟出家,唯有离婆多童子单独留在家中。所以说"我们...使出家"。"更老"是更长。这是为童女长寿而说。据说她的祖母一百二十岁断齿白发皱皮遍身斑点如椽弯曲。"游戏"是游玩戏耍。"三种成就"是依传闻说人、天、解脱成就,或人天梵成就。"我们将试验尸婆离的福"因知"这是尸婆离所作福的果报处"而如是说。"同分处"是平等处。
"那地之可爱"虽然阿罗汉在村边不得身远离,但得心远离。因为对他们连天界相似的所缘也不能动心,所以或是村或是林等的一处,'阿罗汉所住处是地之可爱',意思是那地处确实可爱。
疑离婆多长老事
204. 第六中"朋友,糖不适合"是一天长老在路中途进入制糖处见糖中放入粉和灰而疑虑说"糖不适合,有肉之糖不适合非时食用"。"豆子不适合"是一天在路中途见粪中生豆而疑虑说"豆子不适合,熟豆也会生"。这里其余一切都明显。
莲花色孙那长老事
205. 第七中因过度精进而应减弱。"水堆积"是以水冲向陆地在各处堆积。"涂青草"是涂牛粪边际。"以三种水养育"是以乳水、香水、净水如是三种水养育保护。"滤"应结合"取米后清净"。"如天"是如天神。"以琵琶教导"是以"孙那你怎么想,当你的琵琶弦过紧时,那时你的琵琶是否有音声或适用?不是的,尊者。如是孙那,过度精进导致掉举,过度松弛精进导致懈怠。所以孙那,你应确立精进平等,通达诸根平等"(大品243)如是以琵琶作譬喻而转起的琵琶教导。"为结合精进寂止"是为了精进与寂止的结合。
孙那拘提干那长老事

206. Aṭṭhame kuṭikaṇṇoti vuccatīti ‘‘koṭikaṇṇo’’ti vattabbe ‘‘kuṭikaṇṇo’’ti voharīyati. Kulaghare bhavā kulagharikā. Sā kira avantiraṭṭhe kulaghare mahāvibhavassa seṭṭhissa bhariyā. Dasabalassa dhammakathaṃ sutvā sotāpattiphale patiṭṭhāya cintesīti idaṃ aṅguttarabhāṇakānaṃ matena vuttaṃ. Suttanipātaṭṭhakathāyaṃ pana ‘‘sapariso bhagavantaṃ upasaṅkamma dhammadesanaṃ assosi, na ca kañci visesaṃ adhigañchi. Kasmā? So hi dhammaṃ suṇanto hemavataṃ anussaritvā ‘āgato nu kho me sahāyako, no’ti disādisaṃ oloketvā taṃ apassanto ‘vañcito me sahāyo, yo evaṃ vicittappaṭibhānaṃ bhagavato desanaṃ na suṇātī’ti vikkhittacitto ahosī’’ti vuttaṃ.

Yasmā paṭisandhijātiabhinikkhamanabodhiparinibbānesveva dvattiṃsa pubbanimittāni hutvāva paṭivigacchanti, na ciraṭṭhitikāni honti, dhammacakkappavattane (saṃ. ni. 5.1081; paṭi. ma. 2.30) pana tāni savisesāni hutvā cirataraṃ ṭhatvā nirujjhanti, tasmā vuttaṃ – ‘‘tiyojanasahassaṃ himavantaṃ akālapupphitaṃ disvā’’tiādi. Aggabalakāyāti sabbapurato gacchantā balakāyā. Kena pupphitabhāvaṃ jānāsīti kena kāraṇena himavantassa pupphitabhāvaṃ jānāsīti, yena kāraṇena imaṃ akālapupphapāṭihāriyaṃ jātaṃ, taṃ jānāsīti vuttaṃ hoti. Tassa pavattitabhāvanti tassa dhammacakkassa bhagavatā pavattitabhāvaṃ. Sadde nimittaṃ gaṇhīti sadde ākāraṃ sallakkhesi. Tatoti ‘‘ahaṃ ‘etaṃ amatadhammaṃ tampi jānāpessāmī’ti tava santikaṃ āgatosmī’’ti yaṃ vuttaṃ, tadanantaranti attho.

Sātāgiro hemavatassa buddhuppādaṃ kathetvā taṃ bhagavato santikaṃ ānetukāmo ‘‘ajja pannaraso’’tiādigāthamāha. Tattha (su. ni. aṭṭha. 1.153) ajjāti ayaṃ rattindivo pakkhagaṇanato pannaraso, upavasitabbato uposatho. Tīsu vā uposathesu ajja pannaraso uposatho, na cātuddasiuposatho, na sāmaggīuposatho. Divi bhavāni dibbāni, dibbāni ettha atthīti dibbāni. Kāni tāni? Rūpāni. Tañhi rattiṃ devānaṃ dasasahassilokadhātuto sannipatitānaṃ sarīravatthābharaṇavimānappabhāhi abbhādiupakkilesavirahitāya candappabhāya ca sakalajambudīpo alaṅkato ahosīti ativiya alaṅkato ca parivisuddhidevassa bhagavato sarīrappabhāya. Tenāha – ‘‘dibbā ratti upaṭṭhitā’’ti.

Evaṃ rattiguṇavaṇṇanāpadesenapi sahāyassa cittaṃ pasādaṃ janento buddhuppādaṃ kathetvā āha – ‘‘anomanāmaṃ satthāraṃ, handa passāma gotama’’nti. Tattha anomehi alāmakehi sabbākāraparipūrehi guṇehi nāmaṃ assāti anomanāmo. Tathā hissa ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddeso 97; paṭi. ma. 

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206. 第八中"称为拘提干那"是应说"拘提干那"而称呼"拘提干那"。"属于良家"是生于良家。据说她在阿般提国良家中大富长者的妻子。"听闻十力者的说法后住立于预流果而思考"这是依增支部诵者的见解而说。但在经集注中说"与众一起走近世尊听闻法教,但未证得任何殊胜。为什么?因为他听法时忆念雪山(夜叉),观望四方'我的朋友来了吗,没有',不见他而(想)'我的朋友欺骗我,不听世尊如此种种巧妙的说法'而心散乱"。
因为在结生、出生、出家、成道、般涅槃时三十二种前兆生而消失,不长时住,但在转法轮(相应部5.1081;无碍解道2.30)时它们特别显著而较长时住后灭,所以说"见三千由旬雪山非时花开"等。"最上军队"是走在最前面的军队。"你如何知道开花"是以何因你知道雪山开花,意思是说你知道以何因生此非时花神变。"它的转起"是世尊转起那法轮。"取声相"是观察声音行相。"从那"意思是从"我'我将让你知道那不死法'而来到你这里"这话的后。
娑多耆利向雪山(夜叉)说佛出世后欲带他到世尊处而说"今是十五"等偈。其中(经集注1.153)"今"是这日夜以半月计数是十五,以应守持为布萨。或在三种布萨中今是十五布萨,不是十四布萨,不是和合布萨。"天"是属天的,有天的是天的。是什么?诸色。那夜十千世界诸天集会以身衣饰宫殿光明和无云等垢染的月光使整个阎浮提装饰,也以最清净天即世尊的身光极其装饰。所以说"天夜现"。
如是以赞叹夜功德方式也生朋友的净信而说佛出世后说"来见具无劣名的导师乔达摩"。其中以无劣即无下劣一切行相圆满的功德为名故为无劣名。如是对他以"觉悟诸谛故为佛,令觉悟众生故为佛"等(大义释192;小义释波罗延赞偈义释97;无碍解道;

1.162) nayena buddhoti anomehi guṇehi nāmaṃ. ‘‘Bhaggarāgoti bhagavā, bhaggadosoti bhagavā’’tiādinā (mahāni. 84) nayena bhagavāti anomehi guṇehi nāmaṃ. Esa nayo ‘‘arahaṃ sammāsambuddho vijjācaraṇasampanno’’tiādīsu. Diṭṭhadhammikādiatthehi devamanusse anusāsati ‘‘imaṃ pajahatha, imaṃ samādāya vattathā’’ti satthā. Taṃ anomanāmaṃ satthāraṃ. Handāti vacasāyatthe nipāto. Passāmāti tena attānaṃ saha saṅgahetvā paccuppannabahuvacanaṃ. Gotamanti gotamagottaṃ. Idaṃ vuttaṃ hoti – ‘‘satthā, na satthā’’ti mā vimatiṃ akāsi, ekantabyavasito hutvāva ehi passāma gotamanti.

Evaṃ vutte hemavato ‘‘ayaṃ sātāgiro ‘anomanāmaṃ satthāra’nti bhaṇanto tassa sabbaññutaṃ pakāseti, sabbaññuno ca dullabhā loke, sabbaññupaṭiññehi pūraṇādisadiseheva loko upadduto. So pana yadi sabbaññū, addhā tādilakkhaṇaṃ patto bhavissati, tena evaṃ gahessāmī’’ti cintetvā tādilakkhaṇaṃ pucchanto āha – ‘‘kacci mano’’tiādi. Tattha kaccīti pucchā. Manoti cittaṃ. Supaṇihitoti suṭṭhu ṭhapito acalo asampavedhī. Sabbesu bhūtesu sabbabhūtesu. Tādinoti tādilakkhaṇaṃ pattasseva sato. Pucchā eva vā ayaṃ ‘‘so tava satthā sabbabhūtesu tādī, udāhu no’’ti. Iṭṭhe aniṭṭhecāti evarūpe ārammaṇe. Saṅkappāti vitakkā. Vasīkatāti vasaṃ gamitā. Idaṃ vuttaṃ hoti – yaṃ taṃ satthāraṃ vadasi, tassa te satthuno kacci tādilakkhaṇaṃ sampattassa sato sabbabhūtesu mano supaṇihito, udāhu yāva paccayaṃ na labhati, tāva supaṇihito viya khāyati. So vā te satthā kacci sabbabhūtesu sattesu tādī, udāhu no, ye ca iṭṭhāniṭṭhesu ārammaṇesu rāgadosavasena saṅkappā uppajjeyyuṃ, tyāssa kacci vasīkatā, udāhu kadāci tesampi vasena vattatīti.

Tīṇi vassānīti soṇassa pabbajitadivasato paṭṭhāya tīṇi vassāni. Tadā kira bhikkhū yebhuyyena majjhimadeseyeva vasiṃsu, tasmā tattha katipayā eva ahesuṃ. Te ca ekasmiṃ nigame eko dveti evaṃ visuṃ visuṃ vasiṃsu, therānañca katipaye bhikkhū ānetvā aññesu ānīyamānesu pubbaṃ ānītā kenacideva karaṇīyena pakkamiṃsu, kañci kālaṃ āgametvā puna tesu ānīyamānesu itare pakkamiṃsu, evaṃ punappunaṃ ānayanena sannipāto cireneva ahosi, thero ca tadā ekavihārī ahosi. Tena vuttaṃ – ‘‘tīṇi vassāni gaṇaṃ pariyesitvā’’ti. Tīṇi vassānīti ca accantasaṃyoge upayogavacanaṃ. Satthu adhippāyaṃ ñatvāti attano āṇāpaneneva ‘‘iminā saddhiṃ ekagandhakuṭiyaṃ vasitukāmo bhagavā’’ti satthu adhippāyaṃ jānitvā. Bhagavā kira yena saddhiṃ ekagandhakuṭiyaṃ vasitukāmo, tassa senāsanapaññattiyaṃ ānandattheraṃ āṇāpeti.


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1.162. 以"觉悟故为佛、令众生觉悟故为佛"等方式为佛是以无劣功德为名。以"破贪故为世尊、破嗔故为世尊"等(大义释84)方式为世尊是以无劣功德为名。这方式也适用于"阿罗汉、正等觉、明行足"等。以现法等义教导天人"应舍此,应受持此而行"故为导师。那无劣名导师。"来"是表达劝励义的不变词。"见"是包含自己的现在复数。"乔达摩"是乔达摩种姓。这说的是"不要怀疑'是导师,不是导师',请一定确定而来见乔达摩"。
如是说时雪山(夜叉)想"这娑多耆利说'无劣名导师'显示他的一切知,一切知者在世间难得,世间被如富兰那等自称一切知者困扰。但如果他是一切知者,必定已得如是相,所以我将如是把握"而问如是相说"意是否"等。其中"是否"是问。"意"是心。"善安立"是善置、不动、不摇动。"于一切有"是于一切生类。"如是"是已得如是相者。或者这是问"你的导师是否于一切生类如是,或不是"。"可意不可意"是如是所缘。"思"是寻。"已制御"是已至自在。这说的是你所说导师,他是否为已得如是相者而于一切生类意善安立,或是未得缘时似善安立。或你的导师是否于一切生类如是,或不是,于可意不可意所缘生起的贪嗔思是否已制御,或有时也随它们而转。
"三年"是从孙那出家之日起三年。据说当时比丘多住在中国(印度中部),所以那里只有少数。他们在一个村镇一个二个如是各别而住,长老们带来少数比丘而当其他的被带来时先带来的因某事而离去,待一时后当他们被带来时其他的离去,如是以一再带来而集会甚久,长老当时是独住者。所以说"三年寻求众"。"三年"是表完全结合的对格。"知导师意"是因自己的命令而知"世尊欲与此人同住一香室"是知导师意。因为世尊欲与谁同住一香室,命阿难长老为他安排住处。


Ajjhokāse vītināmetvāti ajjhokāse nisajjāya vītināmetvā. Yasmā bhagavā āyasmato soṇassa samāpattisamāpajjanena paṭisanthāraṃ karonto sāvakasādhāraṇā sabbā samāpattiyo anulomappaṭilomaṃ samāpajjanto bahudeva rattiṃ ajjhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṃ pāvisi, tasmā āyasmāpi soṇo bhagavato adhippāyaṃ ñatvā tadanurūpaṃ sabbā tā samāpattiyo samāpajjanto bahudeva rattiṃ ajjhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṃ pāvisīti vadanti. Pavisitvā ca bhagavatā anuññāto cīvaratirokaraṇiyaṃ katvā bhagavato pādapasse nisajjāya vītināmesi. Ajjhesīti āṇāpesi. Paṭibhātu taṃ bhikkhu dhammo bhāsitunti bhikkhu tuyhaṃ dhammo bhāsituṃ upaṭṭhātu, ñāṇamukhaṃ āgacchatu, yathāsutaṃ yathāpariyattaṃ dhammaṃ bhaṇāhīti attho. Aṭṭhakavaggiyānīti aṭṭhakavaggabhūtāni kāmasuttādisoḷasasuttāni (mahāni. 1). Suggahitoti sammā uggahito. Sabbe vare yācīti vinayadharapañcamena gaṇena upasampadā dhuvanhānaṃ cammattharaṇaṃ gaṇaṅgaṇūpāhanaṃ cīvaravippavāsoti ime pañca vare yāci. Sutte āgatamevāti udānapāḷiyaṃ āgatasuttaṃ sandhāya vadati.

Sīvalittheravatthu



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"在露地度过"是以露地坐而度过。因为世尊对尊者孙那以入定作问候,以顺逆入一切声闻共有定而在露地坐度过许多夜后洗足入精舍,所以说尊者孙那也知世尊意而随顺入一切那些定在露地坐度过许多夜后洗足入精舍。入后经世尊允许作隔衣而在世尊足边坐度过。"请求"是命令。"比丘,法应现起于你说"是比丘法应现起于你说,智慧门应来,意思是请说如所闻如所学法。"八品"是属于八品的欲经等十六经(大义释1)。"善持"是正确记持。"请求一切殊胜"是请求以持律者为第五的僧团受具足戒、常浴、皮革敷具、群众凉鞋、离衣等这五种殊胜。"经中已来"是说关于优陀那圣典中所来的经。
尸婆离长老事

207. Navame sākacchitvā sākacchitvāti raññā saddhiṃ paṭivirujjhanavasena punappunaṃ sākacchaṃ katvā. Guḷadadhinti patthinnaṃ guḷasadisaṃ kaṭhinadadhiṃ. Atiañchitunti ativiya ākaḍḍhituṃ. Kañjiyaṃ vāhetvāti dadhimatthuṃ pavāhetvā, parissāvetvāti attho. ‘‘Dadhito kañjiyaṃ gahetvā’’tipi pāṭho. Nanti suppavāsaṃ. Bījapacchiṃ phusāpentīti iminā sambandho. Yāva na ukkaḍḍhantīti yāva dāne na ukkaḍḍhanti, dātukāmāva hontīti adhippāyo mahādukkhaṃ anubhosīti pasavanibandhanaṃ mahantaṃ dukkhaṃ anubhosi. Sāmikaṃ āmantetvāti sattāhaṃ mūḷhagabbhā tibbāhi kharāhi dukkhavedanāhi phuṭṭhā ‘‘sammāsambuddho vata so bhagavā, yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti. Suppaṭipanno vata tassa bhagavato sāvakasaṅgho, yo imassa evarūpassa dukkhassa pahānāya paṭipanno. Susukhaṃ vata nibbānaṃ, yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī’’ti (udā. 18) imehi tīhi vitakkehi taṃ dukkhaṃ adhivāsentī satthu santikaṃ pesetukāmatāya sāmikaṃ āmantetvā. Pure maraṇāti maraṇato puretarameva. Iṅgitanti ākāraṃ. Jīvitabhattanti jīvitasaṃsaye dātabbabhattaṃ. Sabbakammakkhamo ahosīti sattavassikehi dārakehi kātabbaṃ yaṃ kiñci kammaṃ kātuṃ samatthatāya sabbassa kammassa khamo ahosi. Teneva so sattāhaṃ mahādāne dīyamāne jātadivasato paṭṭhāya dhammakaraṇaṃ ādāya saṅghassa udakaṃ parissāvetvā adāsi.

Yomantiādigāthāya ‘‘yo bhikkhu imaṃ rāgapalipathañceva kilesaduggañca saṃsāravaṭṭañca catunnaṃ saccānaṃ appaṭivijjhanakamohañca atīto cattāro oghe tiṇṇo hutvā pāraṃ anuppatto, duvidhena jhānena jhāyī, taṇhāya abhāvena anejo, kathaṃkathāya abhāvena akathaṃkathī, upādānānaṃ abhāvena anupādiyitvā kilesanibbānena nibbuto, tamahaṃ brāhmaṇaṃ vadāmī’’ti attho.

Sabbesaṃyeva pana kesānaṃ oropanañca arahattasacchikiriyā ca apacchāapurimā ahosīti iminā therassa khuraggeyeva arahattuppatti dīpitā. Ekacce pana ācariyā evaṃ vadanti ‘‘heṭṭhā vuttanayena dhammasenāpatinā ovāde dinne ‘yaṃ mayā kātuṃ sakkā, tamahaṃ jānissāmī’ti pabbajitvā vipassanākammaṭṭhānaṃ gahetvā taṃ divasaṃyeva aññataraṃ vicittaṃ kuṭikaṃ disvā pavisitvā mātukucchiyaṃ satta vassāni attanā anubhūtadukkhaṃ anussaritvā tadanusārena atītānāgate ñāṇaṃ nentassa ādittā viya tayo bhavā upaṭṭhahiṃsu. Ñāṇassa paripākaṃ gatattā vipassanāvīthiṃ otaritvā tāvadeva maggappaṭipāṭiyā sabbepi āsave khepento arahattaṃ pāpuṇī’’ti. Ubhayathāpi therassa arahattuppattiyeva pakāsitā, thero pana pabhinnappaṭisambhido chaḷabhiñño ahosi.

Vakkalittheravatthu

208. Dasame āhārakaraṇavelanti bhojanakiccavelaṃ. Adhigacche padaṃ santanti saṅkhārūpasamaṃ sukhanti laddhanāmaṃ santaṃ padaṃ nibbānaṃ adhigaccheyya. Paṭhamapādena pabbate ṭhitoyevāti paṭhamena pādena gijjhakūṭe pabbate ṭhitoyeva. Sesamettha suviññeyyameva.

Dutiyaetadaggavaggavaṇṇanā niṭṭhitā.

14. Etadaggavaggo

(14) 3. Tatiyaetadaggavaggavaṇṇanā

Rāhula-raṭṭhapālattheravatthu

209-

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207. 第九中"一再商议"是与王一再进行争议性的商议。"糖浆酪"是浓厚如糖浆的坚硬酪。"过分拉"是极度拉扯。"过滤乳清"是过滤酪浆,意思是滤过。也有"从酪取乳清"的读法。"她"是须跋婆娑。与"使触籽筐"相连。"乃至不减少"是乃至布施不减少,意思是一直欲施。"经历大苦"是经历与生产有关的大苦。"告诉丈夫"是七日胎闭塞被剧烈粗重苦受触及时以"彼世尊实是正等觉者,他为断如是苦而说法。彼世尊的声闻僧实是善行道者,为断如是苦而行道。涅槃实是善乐,于此无有如是苦"(优陀那18)这三种寻思忍受那苦欲遣使到导师处而告诉丈夫。"死前"是在死之前。"表示"是行相。"活命食"是命难时应施的食。"堪任一切工作"是因能做七岁童子所能做的任何工作而堪任一切工作。所以他在七日大布施时从出生日起拿着滤水器为僧团滤水布施。
"彼已"等偈意思是"比丘已超越此贪污泥及烦恼难度及轮回及不通达四谛之痴,已度四暴流到达彼岸,以二种禅修禅,因无爱而无动,因无疑而无疑,因无执取而不执取后以烦恼寂灭而寂灭,我说他是婆罗门"。
"一切头发剃除与证阿罗汉都是不前不后"以此显示长老在剃头时证阿罗汉。但有些阿阇梨如是说"依上说方式法将军给教诫后'我能做的我会知道'而出家取观业处,那天见某精美小屋入后忆念自己在母胎七年经历的苦,随之导智至过去未来时三有如燃烧显现。因智已成熟入观道路即刻以道次第尽一切漏证得阿罗汉"。两种方式都显示长老证得阿罗汉,但长老是已通无碍解有六神通者。
婆迦利长老事
208. 第十中"进食时"是用餐事时。"证得寂静处"是证得以行止息乐为名的寂静处涅槃。"以第一足"是以第一足站在耆阇崛山上。这里其余的都很容易理解。
第二胜品注释完成。
14.胜品
(14)3.第三胜品注释
罗睺罗-勒叉婆罗长老事
209-


210. Tatiyassa paṭhamadutiyesu tisso sikkhāti adhisīlaadhicittaadhipaññāsaṅkhātā tisso sikkhā. Cuddasa bhattacchede katvāti sattāhaṃ nirāhāratāya ekekasmiṃ divase dvinnaṃ bhattacchedānaṃ vasena cuddasa bhattacchede katvā.

Tesanti tesaṃ tāpasānaṃ. Lābubhājanādiparikkhāraṃ saṃvidhāyāti lābubhājanāditāpasaparikkhāraṃ saṃvidahitvā. Sapariḷāhakāyadhātukoti ussannapittatāya sapariḷāhakāyasabhāvo. Satasahassāti satasahassaparimāṇā. Satasahassaṃ parimāṇaṃ etesanti satasahassā uttarapadalopena yathā ‘‘rūpabhavo rūpa’’nti, atthiatthe vā akārapaccayo daṭṭhabbo. Pāṇātipātādiakusaladhammasamudācārasaṅkhāto āmagandho kuṇapagandho natthi etesanti nirāmagandhā, yathāvuttakilesasamudācārarahitāti attho. Kilesasamudācāro hettha ‘‘āmagandho’’ti vutto. Kiṃkāraṇā? Amanuññattā, kilesaasucimissattā, sabbhi jigucchitattā, paramaduggandhabhāvavahattā ca. Tathā hi ye ye ussannakilesā sattā, te te atiduggandhā honti. Teneva nikkilesānaṃ matasarīrampi duggandhaṃ na hoti. Dānaggaparivahanaketi dānaggadhuravahanake. Māpakoti divase divase parimitaparibbayadānavasena dhaññamāpako.

Pāḷiyanti vinayapāḷiyaṃ. Migajātakaṃ āharitvā kathesīti atīte kira bodhisatto migayoniyaṃ nibbattitvā migagaṇaparivuto araññe vasati. Athassa bhaginī attano puttakaṃ upanetvā ‘‘bhātika imaṃ bhāgineyyaṃ migamāyaṃ sikkhāpehī’’ti āha. Bodhisatto ‘‘sādhū’’ti paṭissuṇitvā ‘‘gaccha tāta, asukavelāyaṃ nāma āgantvā sikkheyyāsī’’ti āha. So mātulena vuttavelaṃ anatikkamitvā taṃ upasaṅkamitvā migamāyaṃ sikkhi. So ekadivasaṃ vane vicaranto pāsena baddho baddharavaṃ viravi. Migagaṇo palāyitvā ‘‘putto te pāsena baddho’’ti tassa mātuyā ārocesi. Sā bhātu santikaṃ gantvā ‘‘bhātika bhāgineyyo te migamāyaṃ sikkhāpito’’ti pucchi. Bodhisatto ‘‘mā tvaṃ puttassa kiñci pāpakaṃ āsaṅki, suggahitā tena migamāyā, idāni taṃ hāsayamāno āgacchissatī’’ti vatvā ‘‘migaṃ tipallattha’’ntiādimāha.


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210. 第三的第一第二中"三学"是名为增上戒增上心增上慧的三学。"作十四断食"是以七日不食,每日两次断食的方式作十四断食。
"彼等"是彼等苦行者。"准备葫芦容器等资具"是准备葫芦容器等苦行者资具。"身界有热恼"是因胆增盛而身性有热恼。"百千"是以百千为量。以"如色有为色"的后词省略方式,或应见有义的"a"词尾,意为"以百千为量的彼等"。"无腥臭"是无杀生等不善法现行所说的腥臭尸臭者,意思是无如说烦恼现行者。因为这里说烦恼现行为"腥臭"。什么原因?因为不可意,混杂烦恼不净,为善人所厌恶,及带来最臭秽性。如是有增盛烦恼的众生,他们都极臭秽。所以无烦恼者的死尸也不臭秽。"运布施最上"是负布施最上担。"量器"是每日以限定费用布施而量谷者。
"圣典"是律圣典。"引用鹿本生而说"是据说过去菩萨生为鹿,被鹿群围绕住于林中。其时他妹带自己的儿子来说"兄长,请教导这外甥鹿术"。菩萨答应"善"后说"去吧孩子,在某时来学"。他不超过舅舅所说时间来到他处学鹿术。他一日在林中游行被陷阱捕住而发出被捕声。鹿群逃走告诉他母亲"你儿子被陷阱捕住"。她去兄长处问"兄长,你教导了外甥鹿术?"。菩萨说"你不要疑虑儿子有任何恶,他善学鹿术,现在他会笑着来"后说"鹿三倒"等


Tattha miganti bhāgineyyamigaṃ. Tipallatthaṃ vuccati sayanaṃ, ubhohi passehi ujukameva ca nipannakavasena tīhākārehi pallatthaṃ assa, tīṇi vā pallatthāni assāti tipallattho, taṃ tipallatthaṃ. Anekamāyanti bahumāyaṃ bahuvañcanaṃ. Aṭṭhakkhuranti ekekasmiṃ pāde dvinnaṃ dvinnaṃ vasena aṭṭhahi khurehi samannāgataṃ. Aḍḍharattāpapāyinti purimayāmaṃ atikkamitvā majjhimayāme araññato āgamma pānīyassa pivanato aḍḍharatte āpaṃ pivatīti aḍḍharattāpapāyī. ‘‘Aḍḍharatte āpapāyi’’ntipi pāṭho. Mama bhāgineyyaṃ migaṃ ahaṃ sādhukaṃ migamāyaṃ uggaṇhāpesiṃ. Kathaṃ? Yathā ekena sotena chamāyaṃ assasanto chahi kalāhi atibhoti bhāgineyyo. Idaṃ vuttaṃ hoti – ayañhi tava puttaṃ tathā uggaṇhāpesiṃ, yathā ekasmiṃ uparimanāsikāsote vātaṃ sannirumbhitvā pathaviyaṃ allīnena ekena heṭṭhimanāsikāsotena tatheva chamāyaṃ assasanto chahi kalāhi luddakaṃ atibhoti, chahi koṭṭhāsehi ajjhottharati vañcetīti attho. Katamehi chahi? Cattāro pāde pasāretvā ekena passena seyyāya, khurehi tiṇapaṃsukhaṇanena, jivhāninnāmanena, udarassa uddhumātabhāvakaraṇena, uccārapassāvavissajjanena, vātassa nirumbhanenāti. Atha vā tathā naṃ uggaṇhāpesiṃ, yathā ekena sotena chamāyaṃ assasanto. Chahīti heṭṭhā vuttehi chahi kāraṇehi. Kalāhīti kalāyissati, luddakaṃ vañcessatīti attho. Bhotīti bhaginiṃ ālapati. Bhāgineyyoti evaṃ chahi kāraṇehi vañcakaṃ bhāgineyyaṃ niddisati.

Evaṃ bodhisatto bhāgineyyassa migamāyaṃ sādhukaṃ uggahitabhāvaṃ vadanto bhaginiṃ samassāsesi. Sopi migapotako pāse baddho anibandhitvāyeva bhūmiyaṃ mahāphāsukapassena pāde pasāretvā nipanno pādānaṃ āsannaṭṭhāne khurehi eva paharitvā paṃsuñca tiṇāni ca uppāṭetvā uccārapassāvaṃ vissajjetvā sīsaṃ pātetvā jivhaṃ ninnāmetvā sarīraṃ kheḷakilinnaṃ katvā vātaggahaṇena udaraṃ uddhumātakaṃ katvā akkhīni parivattetvā heṭṭhānāsikāsotena vātaṃ sañcarāpento uparimanāsikāsotena vātaṃ sannirumbhitvā sakalasarīraṃ thaddhabhāvaṃ gāhāpetvā matakākāraṃ dassesi, nīlamakkhikāpi naṃ samparivāresuṃ, tasmiṃ tasmiṃ ṭhāne kākā nilīyiṃsu. Luddo āgantvā udare hatthena paharitvā ‘‘pātova baddho bhavissati, pūtiko jāto’’ti tassa bandhanarajjuṃ mocetvā ‘‘ettheva dāni naṃ ukkantitvā maṃsaṃ ādāya gamissāmī’’ti nirāsaṅko hutvā sākhāpalāsaṃ gahetuṃ āraddho. Migapotakopi uṭṭhāya catūhi pādehi ṭhatvā kāyaṃ vidhunitvā gīvaṃ pasāretvā mahāvātena chinnavalāhako viya vegena mātu santikaṃ agamāsi. Satthā ‘‘na, bhikkhave, rāhulo idāneva sikkhākāmo, pubbepi sikkhākāmoyevā’’ti evaṃ migajātakaṃ āharitvā kathesi.

Ambalaṭṭhiyarāhulovādaṃ desesīti ‘‘passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādāne ṭhapitanti? Evaṃ, bhante. Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ, yesaṃ natthi sampajānamusāvāde lajjā’’ti evamādinā ambalaṭṭhiyarāhulovādaṃ (ma. ni. 

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其中"鹿"是外甥鹿。"三倒"说的是卧,因以两边及正直卧三种方式倒,或有三种倒故为三倒,那三倒。"多术"是多欺多诈。"八蹄"是每足二二方式具足八蹄。"半夜饮水"是超过初夜在中夜从林中来饮水故半夜饮水。也有"半夜水饮"读法。我善教导我的外甥鹿术。如何?如以一鼻孔在地呼吸以六技胜过。这说的是—我如是教导你儿子,如以上鼻孔闭气在地贴着以下鼻孔如是在地呼吸以六技胜猎人,以六部分压制欺骗的意思。哪六种?伸展四足一边卧,以蹄掘草土,伸舌,使腹胀,排泄大小便,闭气。或如是教导他如以一鼻孔在地呼吸。"以六"是以下说的六因。"技"意思是将欺,将欺骗猎人。"尊女"是称呼妹妹。"外甥"如是指示以六因欺骗的外甥。
如是菩萨说外甥善学鹿术而安慰妹妹。那小鹿被陷阱捕住后不绑缚即在地以大肋侧伸足而卧,以蹄击打足近处掘起土草,排泄大小便,垂头伸舌使身沾唾液,以气胀使腹肿,转动眼睛,使下鼻孔行气闭上鼻孔气使全身成僵硬状而显死状,蓝蝇也围绕他,乌鸦在各处栖息。猎人来以手击腹说"早上捕获的,已腐烂"而解他的绑绳,"现在就在这里剥取肉去"无疑虑而开始取枝叶。小鹿也起立以四足站立抖身伸颈如大风吹散云一样速往母亲处去。导师说"诸比丘,罗睺罗不仅现在欲学,过去也是欲学者"如是引用鹿本生而说。
"说菴罗树园教诫罗睺罗"是"罗睺罗,你见此置水器中的少许余水吗?是的,尊者。罗睺罗,如是对于无意识妄语羞耻者他们的沙门性如此少许"如是等(中部;

2.107 ādayo) kathesi. Gehasitaṃ vitakkaṃ vitakkentassāti āyasmā kira rāhulo bhagavato piṭṭhito piṭṭhito gacchantova pādatalato yāva upari kesantā tathāgataṃ olokesi, so bhagavato buddhavesavilāsaṃ disvā ‘‘sobhati bhagavā dvattiṃsamahāpurisalakkhaṇavicittasarīro byāmappabhāparikkhittatāya vippakiṇṇasuvaṇṇacuṇṇamajjhagato viya vijjulatāparikkhitto kanakapabbato viya yantasamākaḍḍhitaratanavicittasuvaṇṇaagghikaṃ viya paṃsukūlacīvarappaṭicchannopi rattakambalaparikkhittakanakapabbato viya pavāḷalatāpaṭimaṇḍitasuvaṇṇaghaṭikaṃ viya cīnapiṭṭhacuṇṇapūjitasuvaṇṇacetiyaṃ viya lākhārasānulitto kanakathūpo viya rattavalāhakantaragato taṅkhaṇamuggatapuṇṇacando viya aho samatiṃsapāramitānubhāvena sajjitassa attabhāvassa sirisampattī’’ti cintesi. Tato attānampi oloketvā ‘‘ahampi sobhāmi, sace bhagavā catūsu mahādīpesu cakkavattirajjaṃ akarissa, mayhaṃ pariṇāyakaṭṭhānantaramadassa, evaṃ sante ativiya jambudīpatalaṃ atisobhissā’’ti attabhāvaṃ nissāya gehasitaṃ chandarāgaṃ uppādesi. Taṃ sandhāyetaṃ vuttaṃ – ‘‘satthu ceva attano ca rūpasampattiṃ disvā gehasitaṃ vitakkaṃ vitakkentassā’’ti.

Bhagavāpi purato gacchantova cintesi – ‘‘paripuṇṇacchavimaṃsalohito dāni rāhulassa attabhāvo, rajanīyesu rūpārammaṇādīsu cittassa pakkhandanakālo jāto, nipphalatāya nu kho rāhulo vītināmetī’’ti. Atha sahāvajjaneneva pasanne udake macchaṃ viya parisuddhe ādāsamaṇḍale mukhanimittaṃ viya ca tassa taṃ cittuppādaṃ addasa, disvā ca ‘‘ayaṃ rāhulo mayhaṃ atrajo hutvā mama pacchato āgacchanto ‘ahaṃ sobhāmi, mayhaṃ vaṇṇāyatanaṃ pasanna’nti attabhāvaṃ nissāya gehasitaṃ chandarāgaṃ uppādeti, atitthe pakkhando, uppathaṃ paṭipanno, agocare carati, disāmūḷhaaddhiko viya agantabbaṃ disaṃ gacchati, ayaṃ kho panassa kileso abbhantare vaḍḍhanto attatthampi yathābhūtaṃ passituṃ na dassissati paratthampi ubhayatthampi, tato nirayepi paṭisandhiṃ gaṇhāpessati, tiracchānayoniyampi pettivisayepi asurakāyepi sambādhepi mātukucchisminti anamatagge saṃsāravaṭṭe paripātessati. Yathā kho pana anekaratanapūrā mahānāvā bhinnaphalakantarena udakaṃ ādiyamānā muhuttampi na ajjhupekkhitabbā hoti, vegena vegenassā vivaraṃ pidahituṃ vaṭṭati, evameva ayampi na ajjhupekkhitabbo. Yāvassa ayaṃ kileso abbhantare sīlaratanādīni na vināseti, tāvadeva naṃ niggaṇhissāmī’’ti ajjhāsayaṃ akāsi. Tato rāhulaṃ āmantetvā ‘‘yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbanti. Rūpameva nu kho bhagavā rūpameva nu kho sugatāti. Rūpampi rāhula, vedanāpi rāhula, saññāpi rāhula, saṅkhārāpi rāhula, viññāṇampi rāhulā’’ti mahārāhulovādasuttaṃ (ma. ni. 

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2.107等)说。"思维与家有关的寻"是据说尊者罗睺罗在世尊背后行走时从足底到顶发观看如来,他见世尊佛装威仪后想"世尊以三十二大人相庄严身体,被一寻光围绕如散撒金粉中,如被电光围绕的金山,如机械牵引宝庄严的金盒,即使覆粪扫衣如被红毯围绕的金山,如珊瑚藤装饰的金瓶,如以中国粉供养的金塔,如涂红漆的金塔,如在红云间刚升起的满月,啊以三十波罗蜜力庄严的身体的吉祥成就。"然后观看自己也想"我也美丽,如果世尊行四大洲转轮王位,会给我辅政位,如是则阎浮提极其光荣"而缘自身生起与家有关的欲贪。关于此说"见导师及自己的色相成就而思维与家有关的寻"。
世尊也在前行时想"现在罗睺罗的身体肌肉血液圆满,于可爱色等所缘心倾向时生,难道罗睺罗无果而度?"然后以观察即见如清净水中之鱼、如清净镜面中的面像那样他的心生,见后"这罗睺罗是我亲生子在我后行走而'我美丽,我的色处净信'缘自身生起与家有关的欲贪,入非渡处,行邪道,行非行处,如迷方旅人往不应去方。这烦恼在内增长将不令见如实自义也他义也两义也,从此将令取地狱结生也畜生界也饿鬼界也阿修罗众也母胎窘迫也而堕于无始轮回。如多宝满的大船由破板间取水不应片刻舍,应速速闭其孔,如是这也不应舍。乃至这烦恼在内不坏戒宝等,即应制止他"而作意向。然后呼罗睺罗"罗睺罗,任何色,过去未来现在,内或外,粗或细,劣或胜,远或近,一切色应以正慧如实见'这非我所,我非是这,这非我我'。世尊是只色吗?善逝是只色吗?罗睺罗,色也,罗睺罗,受也,罗睺罗,想也,罗睺罗,行也,罗睺罗,识也"说大罗睺罗教诫经(中部

2.113 ādayo) abhāsi. Taṃ dassetuṃ – ‘‘yaṃ kiñci rāhula…pe… kathesī’’ti vuttaṃ.

Saṃyuttake pana rāhulovādoti rāhulasaṃyutte vuttarāhulovādaṃ sandhāya vadanti. Tattha ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ, bhante, bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti therena yācito ‘‘taṃ kiṃ maññasi, rāhula, cakkhu niccaṃ vā aniccaṃ vāti? Aniccaṃ, bhante. Yaṃ panāniccaṃ , dukkhaṃ vā taṃ sukhaṃ vāti? Dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, esohamasmi, eso me attā’’’tiādinā rāhulovādaṃ (saṃ. ni. 2.188 ādayo) ārabhi. Therassa vipassanācāroyeva, na pana mahārāhulovādo viya vitakkūpacchedāya vuttoti adhippāyo.

Athassa satthā ñāṇaparipākaṃ ñatvātiādīsu bhagavato kira rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā, yannūnāhaṃ rāhulaṃ uttari āsavānaṃ khaye vineyya’’nti? Athassa bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi – ‘‘gaṇhāhi, rāhula, nisīdanaṃ, yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavato piṭṭhito piṭṭhito anubandhi. Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ abhivanditvā anubandhitā honti ‘‘ajja bhagavā āyasmantaṃ rāhulaṃ uttari āsavānaṃ khaye vinessatī’’ti. Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Āyasmāpi rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Atha āyasmantaṃ rāhulaṃ āmantetvā ‘‘taṃ kiṃ maññasi, rāhula, cakkhu niccaṃ vā aniccaṃ vāti? Aniccaṃ, bhante. Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti? Dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, esohamasmi, eso me attā’’’tiādinā rāhulovādaṃ (saṃ. ni. 

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2.113等)说。为显示它说"任何罗睺罗...等...说"。
但"相应中的罗睺罗教诫"是说关于罗睺罗相应中说的罗睺罗教诫。其中长老请求"尊者,请世尊简要为我说法,我闻世尊法后将独处远离,不放逸,热心,专注而住",世尊开始"罗睺罗,你认为如何,眼是常还是无常?无常,尊者。无常者是苦还是乐?苦,尊者。无常苦变异法,观它'这是我所,我是这,这是我我'适宜吗?"等罗睺罗教诫(相应部2.188等)。意思是只是长老的观行,不像大罗睺罗教诫为断寻而说。
"然后导师知他智成熟"等中据说世尊独居静处如是心生寻"罗睺罗的解脱成熟法已成熟,我应进一步教导罗睺罗漏尽"。然后世尊晨时穿衣持钵在舍卫城(现今印度北方邦沙赫特迈赫特)托钵,食后离托钵处呼尊者罗睺罗"罗睺罗,拿坐具,我们将往盲林昼住"。"是,尊者",尊者罗睺罗答世尊后持坐具从世尊背后随行。那时几千天神礼敬世尊而随"今天世尊将进一步教导尊者罗睺罗漏尽"。然后世尊入盲林在某树下设座而坐。尊者罗睺罗也礼敬世尊坐一边。然后呼尊者罗睺罗"罗睺罗,你认为如何,眼是常还是无常?无常,尊者。无常者是苦还是乐?苦,尊者。无常苦变异法,观它'这是我所,我是这,这是我我'适宜吗?"等罗睺罗教诫(相应部;

4.121) adāsi. Taṃ sandhāyetaṃ vuttaṃ – ‘‘andhavane nisinno cūḷarāhulovādaṃ kathesī’’ti.

Koṭisatasahassadevatāhīti āyasmatā rāhulena padumuttarassa bhagavato pādamūle pathavindhararājakāle patthanaṃ ṭhapentena saddhiṃ patthanaṃ ṭhapitadevatāyevetā. Tāsu pana kāci bhūmaṭṭhadevatā, kāci antalikkhaṭṭhakā, kāci cātumahārājikādidevaloke, kāci brahmaloke nibbattā, imasmiṃ pana divase sabbā ekaṭṭhāne andhavanasmiṃyeva sannipatitā.

Ābhidosikanti pārivāsikaṃ ekarattātikkantaṃ pūtibhūtaṃ. Ekarattātikkantasseva hi nāmasaññā esā, yadidaṃ ābhidosikoti. Ayaṃ panettha vacanattho – pūtibhāvadosena abhibhūtoti abhidoso, abhidosoyeva ābhidosiko. Kummāsanti yavakummāsaṃ. Adhivāsetvāti ‘‘tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhatta’’nti pitarā nimantito svātanāya bhikkhaṃ adhivāsetvā. Ettha ca thero pakatiyā ukkaṭṭhasapadānacāriko svātanāya bhikkhaṃ nāma nādhivāseti, mātu anuggahena pana adhivāseti. Mātu kirassa theraṃ anussaritvā anussaritvā mahāsoko uppajjati, rodaneneva dukkhī viya jātā, tasmā thero ‘‘sacāhaṃ taṃ apassitvā gamissāmi, hadayampissā phaleyyā’’ti anuggahena adhivāsesi. Paṇḍitā hi bhikkhū mātāpitūnaṃ ācariyupajjhāyānaṃ vā kātabbaṃ anuggahaṃ ajjhupekkhitvā dhutaṅgasuddhikā na bhavanti.

Alaṅkatapaṭiyatte itthijaneti pitarā uyyojite itthijane. Pitā kirassa dutiyadivase sakanivesane mahantaṃ hiraññasuvaṇṇassa puñjaṃ kārāpetvā kilañjehi paṭicchādāpetvā āyasmato raṭṭhapālassa purāṇadutiyikāyo ‘‘etha tumhe vadhū, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā, tena alaṅkārena alaṅkarothā’’ti āṇāpetvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā kāle ārocite āgantvā paññatte āsane nisinnaṃ ‘‘idaṃ te, raṭṭhapāla, mattikaṃ dhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ; sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṃ, puññāni ca kātuṃ? Ehi tvaṃ, tāta raṭṭhapāla, sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’’ti yācitvā tena paṭikkhipitvā dhamme desite ‘‘ahaṃ imaṃ uppabbājessāmī’’ti ānayiṃ, so ‘‘dāni me dhammakathaṃ kātuṃ āraddho, alaṃ me vacanaṃ na karissatī’’ti uṭṭhāya gantvā tassa orodhānaṃ dvāraṃ vivarāpetvā ‘‘ayaṃ vo sāmiko, gacchatha, yaṃ kiñci katvāna gaṇhituṃ vāyamathā’’ti uyyojesi. Tīsu vayesu ṭhitā nāṭakitthiyo theraṃ parivārayiṃsu. Tāsu ayaṃ asubhasaññaṃ uppādesi. Tena vuttaṃ – ‘‘alaṅkatapaṭiyatte itthijane asubhasaññaṃ uppādetvā’’ti.

Ṭhitakovadhammaṃ desetvāti –

‘‘Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

‘‘Passa cittakataṃ rūpaṃ, maṇinā kuṇḍalena ca;

Aṭṭhiṃ tacena onaddhaṃ, saha vatthehi sobhati.

‘‘Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;

Alaṃ bālassa mohāya, no ca pāragavesino.

‘‘Aṭṭhāpadakatā kesā, nettā añjanamakkhitā;

Alaṃ bālassa mohāya, no ca pāragavesino.

‘‘Añjanīvaṇṇavā cittā, pūtikāyo alaṅkato;

Alaṃ bālassa mohāya, no ca pāragavesino.

‘‘Odahi migavo pāsaṃ, nāsadā vāguraṃ migo;

Bhutvā nivāpaṃ gacchāmi, kandante migabandhake’’ti. (ma. ni. 

让我为您直译这段巴利文：
4.121)给。关于此说"坐在盲林说小罗睺罗教诫"。
"百千俱胝天神"是这些与尊者罗睺罗在莲华佛足下地持王时立愿时一起立愿的天神。在她们中有的生为地居天神,有的生在空中,有的生在四大王天等天界,有的生在梵天界,但在这天都在一处盲林集会。
"隔夜"是过一夜变腐的陈食。因为只过一夜的名称就是"隔夜"。这里词义是：被腐败过的过,过即是隔夜。"粥"是麦粥。"同意"是被父亲以"那么,儿子勒叉婆罗,请同意明日食"邀请而同意明日食。这里长老本性是严格次第乞食者不同意明日食,但为怜悯母亲而同意。据说他母亲每次忆念长老就生大忧,似乎以哭而成苦,所以长老想"如果我不见她而去,她的心可能破碎"而怜悯同意。因为智者比丘不顾及应对父母及亲教师和戒师作的怜悯而成为头陀清净者。
"装饰准备的女人们"是被父亲遣来的女人们。据说他父亲第二天在自宅令积金银大堆以草席覆盖后命尊者勒叉婆罗的前妻们说"来,你们妻子们,以前以何装饰装饰而为勒叉婆罗善男子所爱所意,以那装饰装饰",准备胜上嚼食食后报时来坐设座上说"勒叉婆罗,这是你母亲的财产,另有父亲的,另有祖父的;儿子勒叉婆罗,可以享受财富又作福吗?来,儿子勒叉婆罗,舍学还俗享受财富作福吧"而请求,被他拒绝说法后"我将使他还俗"而带来,"现在他开始对我说法,不会听我的话"而起去打开他的女眷们的门遣送说"这是你们的丈夫,去,以任何方式努力取他"。处于三个年龄的舞女们围绕长老。对她们他生不净想。所以说"对装饰准备的女人们生不净想"。
"站立说法"即：
"看彩画的偶像,疮病身高起；
多想患难者,没有坚固住。
看彩画的色,以宝珠耳环；
骨为皮包覆,与衣一同美。
足涂红指甲,面抹白粉末；
足愚者所迷,不求度彼岸。
八股编的发,涂以黑眼睛；
足愚者所迷,不求度彼岸。
如彩箱装饰,腐烂身庄严；
足愚者所迷,不求度彼岸。
猎人放捕网,鹿不入罗网；
食诱饵而去,猎人在悲叹。"(中部

2.302; theragā. 769-774) –

Imāhi gāthāhi dhammaṃ desetvā.

Ākāsaṃuppatitvāti ākāsaṃ pakkhanditvā. Kasmā pana thero ākāsena gato? Pitā kirassa seṭṭhi sattasu dvārakoṭṭhakesu aggaḷāni dāpetvā malle āṇāpesi ‘‘sace nikkhamitvā gacchati, hatthapādesu naṃ gahetvā kāsāyāni haritvā gihivesaṃ gaṇhāpethā’’ti. Tasmā thero ‘‘ete mādisaṃ mahākhīṇāsavaṃ hatthe vā pāde vā gahetvā apuññaṃ pasaveyyuṃ, taṃ nesaṃ mā ahosī’’ti cintetvā ākāsena agamāsi. Migacīranti evaṃnāmakaṃ uyyānaṃ. Catupārijuññapaṭimaṇḍitanti jarāpārijuññaṃ, byādhipārijuññaṃ, bhogapārijuññaṃ, ñātipārijuññanti imehi catūhi pārijuññehi paṭimaṇḍitaṃ. Pārijuññanti ca parihānīti attho. Sesamettha suviññeyyameva.

Kuṇḍadhānattheravatthu

211. Tatiye salākaṃ gaṇhantīti salākagāhakā. Sunāparantajanapadaṃ gacchantepi paṭhamameva salākaṃ gaṇhīti sambandho. Chabbassantareti channaṃ vassānaṃ abbhantare. Mettīti mittabhāvo. Bhedake satīti bhedakaraṇe sati. Gumbasabhāgatoti gumbasamīpato, ayameva vā pāṭho. Itthī hutvāti itthī viya hutvā, manussitthivaṇṇaṃ māpetvāti attho. Dīgharattānugatoti dīghakālaṃ anubandho. Ettakaṃ addhānanti ettakaṃ kālaṃ. Handāvusoti gaṇhāvuso. Atthaṃ gahetvāti bhūtatthaṃ gahetvā, ayameva vā pāṭho. Koṇḍo jātoti dhutto jāto.

Māvoca pharusaṃ kañcīti kañci ekapuggalaṃ pharusaṃ mā avoca. Vuttā paṭivadeyyu tanti tayā pare dussīlāti vuttā tampi tatheva paṭivadeyyuṃ. Dukkhā hi sārambhakathāti esā kāraṇuttarā yugaggāhakathā nāma dukkhā. Paṭidaṇḍā phuseyyu tanti kāyadaṇḍādīhi paraṃ paharantassa tādisāva paṭidaṇḍā tava matthake pateyyuṃ.

Sace neresi attānanti sace attānaṃ niccalaṃ kātuṃ sakkhissasi. Kaṃso upahato yathāti mukhavaṭṭiyaṃ chinditvā talamattaṃ katvā ṭhapitaṃ kaṃsatālaṃ viya. Tādisañhi hatthehi pādehi daṇḍena vā pahatampi saddaṃ na karoti. Esa pattosi nibbānanti sace evarūpo bhavituṃ sakkhissasi, imaṃ paṭipadaṃ pūrayamāno eso tvaṃ idāni appattopi nibbānaṃ pattosi nāma. Sārambho te na vijjatīti ‘‘evañca sati tvaṃ dussīlo, ahaṃ susīlo’’ti evamādiko uttarikaraṇavācālakkhaṇo sārambho te na vijjati, na bhavissatiyevāti attho. Parikkilesenāti saṃkilesahetunā.

Vaṅgīsattheravatthu

212. Catutthe sampannapaṭibhānānanti paripuṇṇapaṭibhānānaṃ. Cutiṃ yo vedi…pe… sabbasoti yo sattānaṃ cutiñca paṭisandhiñca sabbākārena pākaṭaṃ katvā jānāti, taṃ ahaṃ alagganatāya asattaṃ, paṭipattiyā suṭṭhu gatattā sugataṃ, catunnaṃ saccānaṃ sambuddhattā buddhaṃ brāhmaṇaṃ vadāmīti attho. Yassa gatinti yassete devādayo gatiṃ na jānanti, tamahaṃ āsavānaṃ khīṇatāya khīṇāsavaṃ, kilesehi ārakattā arahantaṃ brāhmaṇaṃ vadāmīti attho.

Upasenavaṅgantaputtattheravatthu



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2.302;长老偈769-774) -
以这些偈颂说法。
"飞上虚空"是跳入虚空。但为何长老从空中去?据说他的父亲长者在七个门庭令安装门闩命力士说"如果出去,抓他手脚取他袈裟令着俗服"。所以长老想"这些人抓如我这样大漏尽者的手脚将生不福,愿他们不要这样"而从空中去。"鹿苑"是如是名的园。"庄严四衰"是以老衰、病衰、财衰、亲衰这四种衰庄严。衰的意思是衰退。这里其余的都很容易理解。
军荼陀那长老事
211. 第三中"取筹"是取筹者。与"去须那波兰陀国(今巴基斯坦信德地区)时首先取筹"相连。"六年间"是在六年之内。"友"是友谊。"有离间"是有作离间时。"从边"是从附近,或就是这读法。"成为女人"是如成为女人,意思是化作人女相。"长时跟随"是长时随行。"这么长时"是这么长时间。"拿吧贤友"是拿吧贤友。"取义"是取实义,或就是这读法。"变成无赖"是变成赌徒。
"莫对任何说粗"是莫对任何一人说粗语。"说者会回说你"是你说他人恶戒,他们也会如是回说你。"争论语实苦"是这种回辩激论语实是苦。"反击会触你"是以身杖等打他人时,如是反击会落你头上。
"如果你抑制自己"是如果你能使自己不动。"如被打的铜钵"是如切除口缘只余底而置的铜钵。因为那样的即使以手脚或杖打也不作声。"你已达涅槃"是如果你能成为如是,圆满此行道的你即使现在未达也名为已达涅槃。"你无激励"是"如是你恶戒,我善戒"如是等以更作话相为特征的激励你无有,意思是将必定无。"以苦恼"是以染污因。
翁耆舍长老事
212. 第四中"具辩才"是圆满辩才。"谁知死生...等...一切"意思是谁知道众生的死及结生而使一切行相明显,我说他因无着而无着,因善行道而善逝,因正觉四谛而觉悟的婆罗门。"彼去处"意思是这些天神等不知彼去处,我说他因漏尽而漏尽,因离烦恼而阿罗汉的婆罗门。
优波西那翁耆子长老事

213. Pañcame sabbapāsādikānanti sabbaso pasādaṃ janentānaṃ. Kintāyanti kiṃ te ayaṃ. Atilahunti atisīghaṃ. Yassa tasmiṃ attabhāve uppajjanārahānaṃ maggaphalānaṃ upanissayo natthi, taṃ buddhā ‘‘moghapuriso’’ti vadanti ariṭṭhalāḷudāyiādike viya. Upanissaye satipi tasmiṃ khaṇe magge vā phale vā asati ‘‘moghapurisā’’ti vadantiyeva dhaniyattherādike viya. Imassapi tasmiṃ khaṇe maggaphalānaṃ abhāvato ‘‘moghapurisā’’ti āha, tucchamanussāti attho. Bāhullāyāti parisabāhullāya. Anekapariyāyenāti anekakāraṇena.

Icchāmahaṃ, bhikkhaveti bhagavā kira taṃ addhamāsaṃ na kañci bodhaneyyasattaṃ addasa, tasmā evamāha, evaṃ santepi tantivasena dhammadesanā kattabbā siyā. Yasmā panassa etadahosi – ‘‘mayi okāsaṃ kāretvā paṭisallīne bhikkhū adhammikaṃ katikavattaṃ karissanti, taṃ upaseno bhindissati, ahaṃ tassa pasīditvā bhikkhūnaṃ dassanaṃ anujānissāmi. Tato maṃ passitukāmā bahū bhikkhū dhutaṅgāni samādiyissanti, ahañca tehi ujjhitasanthatapaccayā sikkhāpadaṃ paññapessāmī’’ti, tasmā evamāha. Therassāti upasenattherassa. Manāpāni te bhikkhu paṃsukūlānīti ‘‘bhikkhu tava imāni paṃsukūlāni manāpāni attano ruciyā khantiyā gahitānī’’ti pucchati. Na kho me, bhante, manāpāni paṃsukūlānīti, bhante, na mayā attano ruciyā khantiyā gahitāni, galaggāhena viya matthakatāḷanena viya ca gāhito mayāti dasseti. Pāḷiyaṃ āgatamevāti vinayapāḷiṃ sandhāya vadati.

Dabbattheravatthu



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213. 第五中"一切端庄"是生起一切净信的。"这是什么"是这是你什么。"太快"是太迅速。对于在那个身体中无应生的道果的资助者,佛称他们为"空人",如阿利吒拉卢陀夷等。即使有资助也在那刹那无道或果时也称"空人",如达尼耶长老等。这也因在那刹那无道果而说"空人",意思是空虚人。"众多"是为众多眷属。"以多方法"是以多种原因。
"诸比丘,我欲"是据说世尊那半月未见任何可觉悟有情,所以如是说,即使如此也应依传统作法说。但因他想："我作机会独处时,比丘们将作非法羯磨,优波西那将破它,我将对他生信而允许比丘们见。然后许多欲见我的比丘将受持头陀支,我将对他们舍弃的坐具制定学处",所以如是说。"长老"是优波西那长老。"比丘,你喜欢这些粪扫衣吗"是问"比丘,你的这些粪扫衣是以自己的喜好意乐所取吗"。"尊者,我不喜欢粪扫衣"是显示"尊者,不是我以自己的喜好意乐所取,而是如捉颈如打头而取的"。"圣典所来"是说关于律圣典。
达婆长老事

214. Chaṭṭhe aṭṭhārasasu mahāvihāresūti rājagahassa samantato ṭhitesu aṭṭhārasasu mahāvihāresu. Upavijaññāti āsannapasūtikālā. Rahogatoti rahasi gato. Saṅghassa veyyāvaccakaraṇe kāyaṃ yojetukāmo cintesīti thero kira attano katakiccabhāvaṃ disvā ‘‘ahaṃ imaṃ sarīraṃ dhāremi, tañca kho vātamukhe ṭhitapadīpo viya aniccatāmukhe ṭhitaṃ nacirasseva nibbāyanadhammaṃ yāva na nibbāyati, tāva kiṃ nu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti cintento iti paṭisañcikkhati ‘‘tiroraṭṭhesu bahū kulaputtā bhagavantaṃ adisvāva pabbajanti, te ‘bhagavantaṃ passissāma ceva vandissāmā’ti ca dūratopi āgacchanti, tatra yesaṃ senāsanaṃ nappahoti, te silāpattakepi seyyaṃ kappenti. Pahomi kho panāhaṃ attano ānubhāvena tesaṃ tesaṃ kulaputtānaṃ icchāvasena pāsādavihāraaḍḍhayogādīni mañcapīṭhattharaṇāni nimminitvā dātuṃ? Punadivase cettha ekacce ativiya kilantarūpā honti, te gāravena bhikkhūnaṃ purato ṭhatvā bhattānipi na uddisāpenti, ahaṃ kho pana tesaṃ bhattānipi uddisituṃ pahomī’’ti. Iti paṭisañcikkhanto ‘‘yaṃnūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ, bhattāni ca uddiseyya’’nti cintesi. Sabhāgasabhāgānanti suttantikādiguṇavasena sabhāgānaṃ, na mittasanthavavasena. Thero hi yāvatikā suttantikā honti, te uccinitvā uccinitvā ekato tesaṃ anurūpameva senāsanaṃ paññapeti. Venayikābhidhammikakammaṭṭhānikakāyadaḷhibahulesupi eseva nayo. Teneva pāḷiyaṃ (pārā. 380) vuttaṃ – ‘‘yete bhikkhū suttantikā, tesaṃ ekajjhaṃ senāsanaṃ paññapetī’’tiādi.

Aṅguliyā jalamānāyāti tejokasiṇacatutthajjhānaṃ samāpajjitvā vuṭṭhāya abhiññāñāṇena aṅgulijalanaṃ adhiṭṭhahitvā teneva tejodhātusamāpattijanitena aggijālena aṅguliyā jalamānāya. Ayaṃ mañcotiādīsu pana there ‘‘ayaṃ mañco’’tiādiṃ vadante nimmitāpi attano attano gataṭṭhāne ‘‘ayaṃ mañco’’tiādiṃ vadanti. Ayañhi nimmitānaṃ dhammatā.

‘‘Ekasmiṃ bhāsamānasmiṃ, sabbe bhāsanti nimmitā;

Ekasmiṃ tuṇhimāsine, sabbe tuṇhī bhavanti te’’ti. (dī. ni. 

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214. 第六中"在十八大寺"是在王舍城（现今印度比哈尔邦王舍城）周围的十八大寺。"临产"是接近分娩时。"独处"是去到隐私处。"欲致力于为僧团服务而思考"是据说长老见自己已作所作后想"我持此身,它如站在风口的灯一样站在无常口,不久将灭法,在未灭前我应该为僧团作什么服务呢"而如是思维"在外国许多善男子不见世尊就出家,他们'将见世尊礼拜'而从远处来,其中对某些人住所不够,他们在石片上也作卧。我能以自力随那些善男子的意愿化作殿寺半圆屋等床座覆具给予吗?第二天这里某些人极为疲倦,他们因恭敬站在比丘们前也不请分配食物,我能为他们分配食物吗?"如是思维而想"我应为僧团安排住所并分配食物"。"相应"是以经师等功德力相应,不是以友谊亲近力。因为长老选择所有经师,为他们一起安排适合的住所。对律师阿毗达摩师业处师身体强健者等也是这方法。所以在圣典(巴提木叉380)说"对那些经师比丘,为他们安排一处住所"等。
"指燃烧"是入火遍第四禅出定后以神通智决意指燃烧,以那火界定所生火焰燃烧的指。但"这床"等中,当长老说"这床"等时,所化的也在各自去处说"这床"等。因为这是所化的法性。
"一人说时,
所化都说；
一人默坐,
彼等都默。"(长部;

2.286);

Yasmiṃ pana vihāre mañcapīṭhādīni na paripūrenti, tattha attano ānubhāvena pūrenti, tena nimmitānaṃ avatthukaṃ vacanaṃ na hoti sabbattha mañcapīṭhādīnaṃ sabbhāvato. Sabbavihāresu ca gamanamagge samappamāṇe katvā adhiṭṭhāti. Katikasaṇṭhānādīnaṃ pana nānappakārattā tasmiṃ tasmiṃ vihāre katikavattāni visuṃ visuṃ kathāpetīti veditabbaṃ. Aniyametvā nimmitānañhi ‘‘ekasmiṃ bhāsamānasmi’’ntiādidhammatā vuttā. Tathā hi ye vaṇṇavayasarīrāvayavaparikkhārakiriyāvisesādīhi niyamaṃ akatvā nimmitā honti, te aniyametvā nimmitattā iddhimatā sadisāva honti. Ṭhānanisajjādīsu bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti. Sace pana nānappakāre kātukāmo hoti, keci paṭhamavaye, keci majjhimavaye, keci pacchimavaye, tathā dīghakese upaḍḍhamuṇḍe missakakese upaḍḍharattacīvare paṇḍukacīvare, padabhāṇadhammakathāsarabhaññapañhapucchanapañhavissajjanarajanapacanacīvarasibbanadhovanādīni karonte, aparepi vā nānappakāre kātukāmo hoti, tena pādakajjhānato vuṭṭhāya ‘‘ettakā bhikkhū paṭhamavayā hontū’’tiādinā nayena parikammaṃ katvā puna samāpajjitvā vuṭṭhāya adhiṭṭhite adhiṭṭhānacittena saddhiṃ icchiticchitappakārāyeva honti. Puna attano vasanaṭṭhānameva āgacchatīti tehi saddhiṃ janapadakathaṃ kathento anisīditvā attano vasanaṭṭhānaṃ veḷuvanameva paccāgacchati. Pāḷiyanti vinayapāḷiyaṃ.

Pilindavacchattheravatthu

215. Sattame piyānanti piyāyitabbānaṃ. Manāpānanti manavaḍḍhanakānaṃ. Pilindoti panassa gottaṃ, vacchoti nāmanti ettha vuttavipariyāyenapi vadanti ‘‘pilindoti nāmaṃ, vacchoti gotta’’nti. Teneva ācariyadhammapālattherena theragāthāsaṃvaṇṇanāya (theragā. aṭṭha. 

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2.286);
在某寺床座等不充足时,以自力充足,因此所化的话非无据,因为所有处都有床座等。在所有寺的去路中作等量而决意。但应知因规约制定等有种种不同,在那那寺中令说各自的规约。因为对未限定所化说"一人说时"等法性。如是对于未以色相年龄身体肢分资具动作特征等而限定的所化,因未限定而化,与神通者相同。在站立坐等或说默等中神通者作什么,他们也作那个。但如果想作种种不同,有些是初年,有些是中年,有些是后年,如是长发半剃混发半染衣黄色衣,作诵足诵法语诵金刚诵问问题答问题染煮缝衣洗等,或想作其他种种不同,他从基禅出定后以"如是比丘是初年"等方式作准备,再入定出定决意,与决意心一起成为所欲所欲的样子。"再回到自己住处"是不与他们坐谈地方话而回到自己的住处竹林。"圣典"是律圣典。
毗邻陀婆蹉长老事
215. 第七中"爱"是应爱的。"喜"是令意增长的。这里"毗邻陀是姓,婆蹉是名"也有以相反说"毗邻陀是名,婆蹉是姓"。因此阿阇黎法护长老在长老偈义释

1.8 pilindavacchattheragāthāvaṇṇanā) vuttaṃ – ‘‘pilindotissa nāmaṃ akaṃsu, vacchoti pana gottaṃ. Tena so aparabhāge pilindavacchoti paññāyitthā’’ti. Saṃsandetvāti ekato katvā.

Satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvāti idaṃ aṅguttarabhāṇakānaṃ kathāmaggena vuttaṃ. Apare pana bhaṇanti – anuppanneyeva amhākaṃ bhagavati sāvatthiyaṃ brāhmaṇagehe nibbattitvā pilindavacchoti paññāto saṃsāre saṃvegabahulatāya paribbājakapabbajjaṃ pabbajitvā cūḷagandhāraṃ nāma vijjaṃ sādhetvā ākāsacārī paracittavidū ca hutvā rājagahe lābhaggayasaggappatto paṭivasati. Atha yadā amhākaṃ bhagavā abhisambuddho hutvā anukkamena rājagahaṃ upagato, tato paṭṭhāya buddhānubhāvena tassa sā vijjā na sampajjati, atthakiccaṃ na sādheti. So cintesi – ‘‘sutaṃ kho pana metaṃ ‘ācariyapācariyānaṃ bhāsamānānaṃ yattha mahāgandhāravijjā dharati, tattha cūḷagandhāravijjā na sampajjatī’ti. Samaṇassa pana gotamassa āgatakālato paṭṭhāya nāyaṃ mama vijjā sampajjati, nissaṃsayaṃ samaṇo gotamo mahāgandhāravijjaṃ jānāti, yannūnāhaṃ taṃ payirupāsitvā tassa santike vijjaṃ pariyāpuṇeyya’’nti. So bhagavantaṃ upasaṅkamitvā etadavoca – ‘‘ahaṃ, mahāsamaṇa, tava santike ekaṃ vijjaṃ pariyāpuṇitukāmo, okāsaṃ me karohī’’ti. Bhagavā ‘‘tena hi pabbajā’’ti āha. So ‘‘vijjāya parikammaṃ pabbajjā’’ti maññamāno pabbajīti. Paravambhanavasenāti paresaṃ garahanavasena.

Akakkasanti apharusaṃ. Viññāpaninti atthaviññāpaniṃ. Saccanti bhūtatthaṃ. Nābhisajeti yāya girāya aññaṃ kujjhāpanavasena na lagāpeyya, khīṇāsavo nāma evarūpameva giraṃ na bhāseyya, tasmā tamahaṃ brūmi brāhmaṇaṃ vadāmīti attho.

Anuvicinitvāti anuvicāretvā. Caṇḍikataṃ gacchantanti sīghagatiyā gacchantaṃ.

Bāhiyadārucīriyattheravatthu



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1.8 毗邻陀婆蹉长老偈注释)说："为他作毗邻陀名,婆蹉则是姓。因此他后来被知为毗邻陀婆蹉"。"对照"是放在一起。
"闻师说法得信出家"这是依增支部诵者的说法方式所说。但其他人说:在我们的世尊未出现时,生在舍卫城(现今印度北方邦沙赫特迈赫特)婆罗门家被知为毗邻陀婆蹉,因轮回中多有厌离而出家为游行者,成就名为小乾陀罗明咒,成为空行心见者而住在王舍城(现今印度比哈尔邦王舍城)得最上利养名声。然后当我们的世尊成正觉后逐渐来到王舍城时,从那时起因佛威力他的明咒不成就,不达所需。他想:"我曾听说'老师们说在大乾陀罗明咒持处小乾陀罗明咒不成就'。从沙门乔达摩来时起我这明咒不成就,无疑沙门乔达摩知大乾陀罗明咒,我应亲近他在他处学明咒。"他往诣世尊说"大沙门,我欲在你处学一明咒,请为我作机会。"世尊说"那么出家吧。"他想"出家是明咒的准备"而出家。"以诽谤"是以诽谤他人。
"非粗"是非硬。"令解"是令解义。"真实"是真实义。"不嫌恨"意思是不以那言语令他生气执著,漏尽者不说如是言语,所以我说他是婆罗门。
"遍搜寻"是遍观察。"去粗暴"是以迅速去。
巴希雅达卢奇里雅长老事

216. Aṭṭhame ekarattivāsena gantvāti devatānubhāvena gantvā. ‘‘Buddhānubhāvenā’’tipi vadanti. Evaṃ gato ca vihāraṃ pavisitvā sambahule bhikkhū bhuttapātarāse kāyālasiyavimocanatthāya abbhokāse caṅkamante disvā ‘‘kahaṃ etarahi satthā’’ti pucchi. Bhikkhū ‘‘sāvatthiyaṃ piṇḍāya paviṭṭho’’ti vatvā taṃ pucchiṃsu – ‘‘tvaṃ pana kuto āgato’’ti? Suppārakā āgatomhīti. Kadā nikkhantosīti? Hiyyo sāyaṃ nikkhantomhīti. Dūrato āgato, tava pāde dhovitvā telena makkhetvā thokaṃ vissamāhi, āgatakāle satthāraṃ dakkhissatīti. Ahaṃ, bhante, satthu vā attano vā jīvitantarāyaṃ na jānāmi, ekarattenevamhi katthaci aṭṭhatvā anisīditvā vīsayojanasatikaṃ maggaṃ āgato, satthāraṃ passitvāva vissamissāmīti. So evaṃ vatvā taramānarūpo sāvatthiṃ pavisitvā bhagavantaṃ anopamāya buddhasiriyā piṇḍāya carantaṃ disvā ‘‘cirassaṃ vata me diṭṭho sammāsambuddho’’ti diṭṭhaṭṭhānato paṭṭhāya oṇatasarīro gantvā antaravīthiyameva pañcapatiṭṭhitena vanditvā gopphakesu daḷhaṃ gahetvā evamāha – ‘‘desetu me, bhante, bhagavā dhammaṃ, desetu me sugato dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti.

Atha naṃ satthā ‘‘akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhomhi piṇḍāyā’’ti paṭikkhipi . Taṃ sutvā bāhiyo, ‘‘bhante, saṃsāre saṃsarantena kabaḷīkārāhāro na no laddhapubbo, tumhākaṃ vā mayhaṃ vā jīvitantarāyaṃ na jānāmi, desetha me dhamma’’nti. Satthā dutiyampi paṭikkhipiyeva. Evaṃ kirassa ahosi ‘‘imassa maṃ diṭṭhakālato paṭṭhāya sakalasarīraṃ pītiyā nirantaraṃ ajjhotthaṭaṃ hoti, balavapītivegena dhammaṃ sutvāpi na sakkhissati paṭivijjhituṃ, majjhattupekkhā tāva tiṭṭhatu, ekaratteneva vīsayojanasataṃ maggaṃ āgatattā darathopissa balavā, sopi tāva paṭippassambhatū’’ti. Tasmā dvikkhattuṃ paṭikkhipitvā tatiyaṃ yācito antaravīthiyaṃ ṭhitova ‘‘tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ diṭṭhe diṭṭhamattaṃ bhavissatī’’tiādinā (udā. 10) nayena dhammaṃ deseti. Imamatthaṃ saṃkhipitvā dassento ‘‘satthāraṃ piṇḍāya paviṭṭha’’ntiādimāha. Tattha antaraghareti antaravīthiyaṃ.

Aparipuṇṇapattacīvaratāya pattacīvaraṃ pariyesantoti so kira vīsativassasahassāni samaṇadhammaṃ karonto ‘‘bhikkhunā nāma attano paccaye labhitvā aññaṃ anoloketvā sayameva bhuñjituṃ vaṭṭatī’’ti ekabhikkhussapi pattena vā cīvarena vā saṅgahaṃ nākāsi. Tenassa ‘‘iddhimayapattacīvaraṃ na uppajjissatī’’ti ñatvā ehibhikkhubhāvena pabbajjaṃ na adāsi. Tāvadeva ca pabbajjaṃ yācito ‘‘paripuṇṇaṃ te pattacīvara’’nti pucchitvā ‘‘aparipuṇṇa’’nti vutte ‘‘tena hi pattacīvaraṃ pariyesāhī’’ti vatvā pakkāmi. Tasmā so pattacīvaraṃ pariyesanto saṅkāraṭṭhānato coḷakhaṇḍāni saṃkaḍḍhati.

Sahassamapīti paricchedavacanaṃ. Ekasahassaṃ dvesahassānīti evaṃ sahassena ce paricchinnā gāthā honti, tā ca anatthapadasaṃhitā ākāsavaṇṇapabbatavaṇṇādīni pakāsakehi anibbānadīpakehi anatthakehi padehi saṃhitā yāva bahukā honti, tāva pāpikā evāti attho . Ekaṃ gāthāpadaṃ seyyoti ‘‘appamādo amatapadaṃ…pe… yathā matā’’ti (dha. pa. 21) evarūpā ekagāthāpi seyyoti attho.

Kumārakassapattheravatthu



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216. 第八中"一夜而去"是以天神威力而去。也有说"以佛威力"。如是去后入寺见众多比丘食完早餐为除身疲而在露地经行,问"现在师在何处?"比丘们说"入舍卫城(今印度北方邦沙赫特迈赫特)乞食"后问他"你从何处来?"从须跋罗迦来。"何时出发?"昨晚出发。从远处来,洗你的脚涂油稍息,师来时将见。"尊者们,我不知师或自己的生命危险,我一夜不停不坐来二十由旬百道路,见师后才休息。"他如是说后急忙入舍卫城见世尊以无比佛威仪乞食,"啊我长时才见正等觉者"从见处起弯身去在街中以五体礼拜紧握足踝如是说："请世尊为我说法,善逝为我说法,令我长夜利益安乐。"
然后师"巴希雅,现在非时,我已入内家乞食"而拒绝。闻此巴希雅说"尊者,轮回中未曾不得团食,我不知您或我的生命危险,请说法。"师第二次也拒绝。据说他如是想"从见我时起他全身被喜持续遍覆,以强喜力闻法也不能通达,且让他住于舍中舍,因一夜来二十由旬百道路疲劳也强,且让那平息。"所以两次拒绝后第三次请求时站在街中以"所以巴希雅,你应如是学,在所见仅见"等方式(自说经10)说法。显示摄此义而说"师入乞食"等。这里"内家"是街中。
"因钵衣不足而寻找钵衣"是据说他作沙门法二万年时想"比丘得自己资具不看他人自食可",不以钵或衣摄一比丘。所以知"不生神变钵衣"而不给来比丘出家。立即请求出家时问"你的钵衣具足?"说"不具足",说"那么寻找钵衣"而去。所以他寻找钵衣从垃圾处收集布片。
"千"是限定语。意思是如果偈颂以千限定为一千二千等,它们与无义句相应宣说虚空相山相等不示涅槃无义句相应多,就越坏。"一偈句胜"意思是如"不放逸死甘...如死"(法句21)如是一偈也胜。
鸠摩罗迦叶长老事

217. Navame ekaṃ buddhantaraṃ sampattiṃ anubhavamānoti sāvakabodhiyā niyatatāya puññasambhārassa ca sātisayattā vinipātaṃ agantvā ekaṃ buddhantaraṃ devesu ca manussesu ca sampattiṃ anubhavamāno. ‘‘Ekissā kuladārikāya kucchimhi uppanno’’ti vatvā tamevassa uppannabhāvaṃ mūlato paṭṭhāya dassetuṃ – ‘‘sā cā’’tiādi vuttaṃ. Tattha sāti kuladārikā. Ca-saddo byatirekattho. Tena vuccamānaṃ visesaṃ jotayati. Kulagharanti patikulagehaṃ. Gabbhanimittanti gabbhassa saṇṭhitabhāvaviggahaṃ. Satipi visākhāya sāvatthivāsikulapariyāpannatte tassā tattha padhānabhāvadassanatthaṃ ‘‘visākhañcā’’tiādi vuttaṃ yathā ‘‘brāhmaṇā āgatā, vāsiṭṭhopi āgato’’ti. Bhagavatā evaṃ gahitanāmattāti yojanā. Yasmā rājaputtā loke ‘‘kumārā’’ti voharīyanti, ayañca rañño kittimaputto, tasmā āha – ‘‘rañño…pe… sañjāniṃsū’’ti.

Pañcadasa pañhe abhisaṅkharitvāti ‘‘bhikkhu, bhikkhu, ayaṃ vammiko rattiṃ dhūpāyati, divā pajjalatī’’tiādinā vammikasutte (ma. ni. 1.249) āgatanayena pañcadasa pañhe abhisaṅkharitvā. Pāyāsiraññoti ‘‘natthi paraloko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti (dī. ni. 2.410, 412) evaṃladdhikassa pāyāsirājassa. Rājā hi tadā anabhisitto hutvā pasenadinā kosalena dinnasetabyanagaraṃ ajjhāvasanto imaṃ diṭṭhiṃ gaṇhi. Pañcadasahi pañhehi paṭimaṇḍetvāti ‘‘taṃ kiṃ maññasi, rājañña, ime candimasūriyā imasmiṃ vā loke parasmiṃ vā devā vā te manussā’’ti evamādīhi (dī. ni. 2.411) pañcadasahi pañhehi paṭimaṇḍitaṃ katvā. Suttanteti pāyāsisuttante (dī. ni. 2.406 ādayo).

Mahākoṭṭhikattheravatthu

218. Dasamaṃ uttānatthameva.

Tatiyaetadaggavaggavaṇṇanā niṭṭhitā.

14. Etadaggavaggo

(14) 4. Catutthaetadaggavaggavaṇṇanā

Ānandattheravatthu

219-223. Catutthavaggassa paṭhame heṭṭhā vuttappamāṇanti heṭṭhā koṇḍaññattherassa vatthumhi ‘‘tassa dhurapattāni navutihatthāni honti, kesaraṃ tiṃsahatthaṃ, kaṇṇikā dvādasahatthā, pādena patiṭṭhitaṭṭhānaṃ ekādasahattha’’nti evaṃ vuttappamāṇaṃ. Rañño pesesīti paccantassa kupitabhāvaṃ ārocetvā pesesi. Theragāthāsaṃvaṇṇanāyaṃ (theragā. aṭṭha. 

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217. 第九中"经历一佛间隔之富乐"是因定于声闻菩提及福德资粮殊胜而不去恶趣,在天人中经历一佛间隔之富乐。说"生在一良家女腹中"后,为显示他从根本生起而说"她"等。这里"她"是良家女。"且"字义为差异,以此显示所说的特殊。"良家"是夫家。"胎相"是胎已住立相。虽毗舍佉是舍卫城(今印度北方邦沙赫特迈赫特)良家所属,为显她在那是主要而说"且毗舍佉"等,如"婆罗门来,婆私吒也来"。结合为"因被世尊如是取名"。因王子在世间称为"童子",他是王的养子,所以说"王...认为"。
"构作十五问题"是如"比丘,比丘,此蚁垤夜冒烟,昼燃烧"等以蚁垤经(中部1.249)所来方式构作十五问题。"波夷希王"是如是见"无他世,无化生有情,无善作恶作业的果报"(长部2.410,412)的波夷希王。因为那时王未灌顶而住拘萨罗王波斯匿所给的西达城而取此见。"以十五问题庄严"是如"王子,你怎么想,这些日月是在此世间还是他世间,是天神还是人"等(长部2.411)以十五问题作庄严。"经"是波夷希经(长部2.406等)。
摩诃拘絺罗长老事
218. 第十义明显。
第三最胜品注释终。
14.最胜品
(14)4.第四最胜品注释
阿难长老事
219-223. 第四品第一中"如前所说量"是如前憍陈如长老事中"它的头叶九十肘,花丝三十肘,顶盖十二肘,脚所立处十一肘"如是所说量。"送王"是报边境叛乱而送。在长老偈注释(长老偈注;

2.1016 ānandattheragāthāvaṇṇanā) pana ‘‘paccantassa kupitabhāvaṃ rañño anārocetvā sayameva taṃ vūpasamesi, taṃ sutvā rājā tuṭṭhamānaso puttaṃ pakkosāpetvā ‘varaṃ te, sumana, dammi, gaṇhāhī’ti āhā’’ti vuttaṃ. Na metaṃ cittaṃ atthīti mama evarūpaṃ cittaṃ natthi. Avañjhanti atucchaṃ. Aññaṃ varehīti aññaṃ patthehi, aññaṃ gaṇhāhīti vuttaṃ hoti. Udakaṃ adhiṭṭhāyāti ‘‘udakaṃ hotū’’ti adhiṭṭhahitvā. Gatenāti gamanena. Na āmisacakkhukāti cīvarādipaccayasaṅkhātaṃ āmisaṃ na olokenti.

Vasanaṭṭhānasabhāgeyevāti vasanaṭṭhānasamīpeyeva. Ekantavallabhoti upaṭṭhākaṭṭhāne ekantena vallabho. Etassevāti etasseva bhikkhussa. Dvejjhakathā na hontīti dvidhābhūtakathā na honti, anekantikakathā na hontīti vuttaṃ hoti. Anibaddhāti aniyatā. Lohitena galantenāti itthambhūtakkhāne karaṇavacanaṃ, galantena lohitena yuttoti attho. Anvāsattoti anugato. Uṭṭhehi, āvuso ānanda, uṭṭhehi, āvuso ānandāti turite idamāmeḍitavacanaṃ. Duvidhena udakenāti sītudakena uṇhudakena ca. Tividhena dantakaṭṭhenāti khuddakaṃ mahantaṃ majjhimanti evaṃ tippakārena dantakaṭṭhena. Nava vāre anupariyāyatīti satthari pakkosante paṭivacanadānāya thinamiddhavinodanatthaṃ navakkhattuṃ anupariyāyati. Tenevāha – ‘‘evañhissa ahosī’’tiādi. Sesamettha suviññeyyameva.

Uruvelakassapattheravatthu

224. Dutiye yaṃ vattabbaṃ, taṃ vitthārato vinayapāḷiyaṃ āgatameva.

Kāḷudāyittheravatthu

225. Tatiye gamanākappanti gamanākāraṃ. Sesamettha uttānameva.

Bākulattheravatthu

226. Catutthe nirābādhānanti ābādharahitānaṃ. Yathā ‘‘dvāvīsati dvattiṃsā’’tiādimhi vattabbe ‘‘bāvīsati bāttiṃsā’’tiādīni vuccanti, evamevaṃ dve kulāni assāti dvikulo, dvekuloti vā vattabbe bākuloti vuttanti āha – ‘‘bākuloti dvīsu kulesu vaḍḍhitattā evaṃladdhanāmo’’ti. Upayogenāti ānubhāvena. Phāsukakāleti arogakāle. Gadduhanamattampīti goduhanamattampi kālaṃ. Idha pana na sakalo goduhanakkhaṇo adhippeto, atha kho gāviṃ thane gahetvā ekakhīrabinduduhanakālamattaṃ adhippetaṃ. Ārogyasālanti āturānaṃ arogabhāvakaraṇatthāya katasālaṃ.

Nimujjanummujjanavasenāti jāṇuppamāṇe udake thokaṃyeva nimujjanummujjanavasena. Chaḍḍetvā palāyīti macchassa mukhasamīpeyeva chaḍḍetvā palāyi. Dārakassa tejenāti dārakassa puññatejena. Māriyamānāva marantīti daṇḍādīhi pothetvā māriyamānāva maranti, na jālena baddhatāmattena amāriyamānā. Nīhaṭamattova matoti nīhaṭakkhaṇeyeva mato. Tenassa māraṇatthaṃ upakkamo na kato, yena upakkamena dārakassa ābādho siyā. Tanti macchaṃ. Sakalamevāti avikalameva paripuṇṇāvayavameva. Na keḷāyatīti na nandati, kismiñci na maññati. Piṭṭhito phālentīti dārakassa puññatejena piṭṭhito phālentī. Bheriṃ carāpetvāti ‘‘puttaṃ labhi’’nti ugghosanavasena bheriṃ carāpetvā. Pakatiṃ ācikkhīti attano puttabhāvaṃ kathesi. Kucchiyā dhāritattā amātā kātuṃ na sakkāti jananībhāvato amātā kātuṃ na sakkā. Macchaṃ gaṇhantāpīti macchaṃ vikkiṇitvā gaṇhantāpi. Tathā gaṇhantā ca tappariyāpannaṃ sabbaṃ gaṇhanti nāmāti āha – ‘‘vakkayakanādīni bahi katvā gaṇhantā nāma natthī’’ti. Ayampi amātā kātuṃ na sakkāti dinnaputtabhāvato na sakkā.

Sobhitattheravatthu



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2.1016 阿难长老偈注释)说"不报边境叛乱给王而自己平息,闻此王心欢喜召唤儿子说'须摩那,我给你恩赐,取吧'"。"我无此心"是我无如是心。"非空"是非虚。"请求其他"是愿求其他,是说取其他。"决意水"是决意"成为水"。"去"是以去。"非物质眼"是不看衣等资具所称的物质。
"相同住处"是住处附近。"一向亲近"是在侍者处一向亲近。"正这"是正这比丘。"无两歧语"是说无分两分语,是说无不定语。"不固定"是不定。"流血"是以作持格的此状态,意思是与流血相应。"追随"是随去。"起来,友阿难,起来,友阿难"是这急迫的重复语。"两种水"是冷水和热水。"三种齿木"是如是小大中三种齿木。"九次遍绕"是师呼唤时为答话除昏睡故九次遍绕。所以说"如是他想"等。这里其余易知。
优楼频螺迦叶长老事
224. 第二中应说的已详细来于律圣典。
迦留陀夷长老事
225. 第三中"去相"是去状。这里其余明显。
婆拘罗长老事
226. 第四中"无病"是离病。如应说"二十二三十二"等时说"婆二十婆三十"等,如是有两家为二家,或应说二家时说婆拘罗,所以说"婆拘罗是因在两家长大而得此名"。"经历"是以威力。"安乐时"是无病时。"如挤牛乳"是如挤牛乳时。这里不意指整个挤牛乳刹那,而是意指握牛乳房挤一滴乳的时间。"病愈堂"是为病人作无病所作堂。
"沉浮"是在膝高水中少许沉浮。"弃逃"是在鱼口近处弃而逃。"童子威力"是童子福威力。"被杀而死"是被杖等打被杀而死,不是仅被网缚而不被杀。"出即死"是出刹那即死。因此为杀他无作为,因那作为童子将有病。"它"是鱼。"全体"是无缺全支分。"不爱"是不喜,于任何不重视。"从背破"是因童子福威力从背破。"击鼓巡回"是以"得子"宣告方式击鼓巡回。"告知真相"是说自己儿子身份。"因持胎不能作非母"是从生母身份不能作非母。"取鱼"是买取鱼。取如此者名为取一切所属,所以说"无去除内脏等而取者"。"此也不能作非母"是从给子身份不能。
苏毗多长老事

227. Pañcamaṃ uttānatthameva.

Upālittheravatthu

228. Chaṭṭhe bhārukacchakavatthunti aññataro kira bhārukacchadesavāsī bhikkhu supinante purāṇadutiyikāya methunaṃ dhammaṃ paṭisevitvā ‘‘assamaṇo ahaṃ vibbhamissāmī’’ti bhārukacchaṃ gacchanto antarāmagge āyasmantaṃ upāliṃ passitvā etamatthaṃ ārocesi. Āyasmā upāli, evamāha – ‘‘anāpatti, āvuso, supinantenā’’ti. Yasmā supinante avisayattā evaṃ hoti. Tasmā upālitthero bhagavatā avinicchitapubbampi imaṃ vatthuṃ nayaggāhena evaṃ vinicchini. Gahapatino dve dārakā honti putto ca bhāgineyyo ca. Atha so gahapati gilāno hutvā āyasmantaṃ ajjukaṃ etadavoca – ‘‘imaṃ, bhante, okāsaṃ yo imesaṃ dārakānaṃ saddho hoti pasanno, tassa ācikkheyyāsī’’ti. Tena ca samayena tassa ca gahapatino bhāgineyyo saddho hoti pasanno. Athāyasmā ajjuko taṃ okāsaṃ tassa dārakassa ācikkhi. So tena sāpateyyena kuṭumbañca saṇṭhapesi, dānañca paṭṭhapesi. Atha tassa gahapatino putto āyasmantaṃ ānandaṃ etadavoca – ‘‘ko nu kho, bhante ānanda, pituno dāyajjo putto vā bhāgineyyo vā’’ti. Putto kho, āvuso, pituno dāyajjoti. Āyasmā, bhante, ayyo ajjuko amhākaṃ sāpateyyaṃ amhākaṃ methunakassa ācikkhīti. Assamaṇo, āvuso, so ajjukoti. Athāyasmā ajjuko āyasmantaṃ ānandaṃ etadavoca – ‘‘dehi me, āvuso ānanda, vinicchaya’’nti. Te ubhopi upālittherassa santikaṃ agamaṃsu. Athāyasmā upāli, āyasmantaṃ ānandaṃ etadavoca – ‘‘yo nu kho, āvuso ānanda, sāmikena ‘imaṃ okāsaṃ itthannāmassa ācikkhā’ti vutto, tassa ācikkhati, kiṃ so āpajjatī’’ti? Na, bhante, kiñci āpajjati antamaso dukkaṭamatthampīti. Ayaṃ, āvuso, āyasmā ajjuko sāmikena ‘‘imaṃ okāsaṃ itthannāmassa ācikkhā’’ti vutto tassa ācikkhati, anāpatti, āvuso, āyasmato ajjukassāti. Bhagavā taṃ sutvā ‘‘sukathitaṃ, bhikkhave, upālinā’’ti vatvā sādhukāramadāsi, taṃ sandhāyetaṃ vuttaṃ. Kumārakassapavatthu (a. ni. aṭṭha. 1.1.217) pana heṭṭhā āgatameva.

Channaṃ khattiyānanti bhaddiyo sakyarājā anuruddho ānando bhagu kimilo devadattoti imesaṃ channaṃ khattiyānaṃ. Pasādhakoti maṇḍayitā. Pāḷiyanti saṅghabhedakkhandhakapāḷiyanti (cūḷava. 330 ādayo).

Nandakattheravatthu

229. Sattame ekasamodhāneti ekasmiṃ samodhāne, ekasmiṃ sannipāteti attho. Sesaṃ suviññeyyameva.

Nandattheravatthu



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227. 第五义明显。
优波离长老事
228. 第六中"跋楼羯车事"是据说某跋楼羯车地居住比丘梦中与前妻行淫法后"我非沙门,我将还俗"而去跋楼羯车,在中途见尊者优波离告知此事。尊者优波离如是说:"友,梦中无犯。"因梦中非境界故如是。所以优波离长老虽世尊未曾判决此事也以理解如是判决。居士有两童子即儿子和外甥。那时居士生病对尊者阿周迦说:"尊者,此处所,应告知这些童子中有信有净者。"那时居士外甥有信有净。那时尊者阿周迦告知彼童子此处所。他以那财产建立家业,开始布施。那时居士儿子对尊者阿难说:"尊者阿难,谁是父亲继承人,儿子还是外甥?"友,儿子是父亲继承人。"尊者,大德阿周迦告知我们的财产给我们的淫者。"友,此阿周迦非沙门。那时尊者阿周迦对尊者阿难说:"友阿难,给我判决。"他们两人都去优波离长老处。那时尊者优波离对尊者阿难说:"友阿难,主人说'告知此处所给某某'而告知他,他犯什么?"尊者,不犯任何,乃至突吉罗也。"友,此尊者阿周迦主人说'告知此处所给某某'而告知他,友,尊者阿周迦无犯。"世尊闻此说"比丘们,优波离说得好"而给赞叹,此是关于那而说。而鸠摩罗迦叶事(增支部注1.1.217)已如前来。
"六刹帝利"是跋提耶释王、阿那律、阿难、跋求、金毗罗、提婆达多这六刹帝利。"装饰者"是庄严者。"圣典"是破僧犍度圣典(小品330等)。
难陀迦长老事
229. 第七中"一合"是一聚集,意思是一集会。其余易知。
难陀长老事

230. Aṭṭhame na taṃ catusampajaññavasena aparicchinditvā oloketīti sātthakasappāyagocaraasammohasampajaññasaṅkhātānaṃ catunnaṃ sampajaññānaṃ vasena aparicchinditvā taṃ disaṃ na oloketi. So hi āyasmā ‘‘yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakārappatto, tameva suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvaro ukkaṃsapāramippatto catusampajaññaṃ amuñcitvāva sabbadisaṃ āloketi. Vuttañcetaṃ bhagavatā –

‘‘Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetaso samannāharitvā nando puratthimaṃ disaṃ āloketi ‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāsavissantī’ti. Itiha tattha sampajāno hoti. Sace, bhikkhave, nandassa pacchimā disā, uttarā disā, dakkhiṇā disā, uddhaṃ, adho, anudisā anuviloketabbā hoti, sabbaṃ cetaso samannāharitvā nando anudisaṃ anuviloketi ‘evaṃ me anudisaṃ anuvilokayato…pe… sampajāno hotī’’’ti (a. ni. 

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230. 第八中"不以四正知而不区分看它"是不以正当、适宜、行处、不痴所称的四正知而不区分地不看那方向。因为那尊者"我因诸根门不防护而得不乐等过患,我将善加抑制它"而生精进有惭愧,又因在彼有修习故诸根防护达最上彼岸,不离四正知而看一切方。世尊也说此:
"诸比丘,如果难陀应看东方,难陀完全作意后看东方,'如是我看东方时贪忧恶不善法将不随入'。如是在彼有正知。诸比丘,如果难陀应看西方、北方、南方、上、下、随方,难陀完全作意后看随方,'如是我看随方时...有正知'"(增支部

8.9).

Abhisekagehapavesanaāvāhamaṅgalesuvattamānesūti idha tīṇi maṅgalāni vuttāni, vinayaṭṭhakathāyaṃ pana ‘‘taṃ divasameva nandakumārassa kesavissajjanaṃ, paṭṭabandho, gharamaṅgalaṃ, chattamaṅgalaṃ, āvāhamaṅgalanti pañca maṅgalāni hontī’’ti vuttaṃ. Tattha kulamariyādavasena kesoropanaṃ kesavissajjanaṃ. Yuvarājapaṭṭabandhanaṃ paṭṭabandho. Abhinavagharappavesanamaho gharamaṅgalaṃ. Vivāhakaraṇamaho āvāhamaṅgalaṃ. Yuvarājachattamaho chattamaṅgalaṃ.

Nandakumāraṃ abhisekamaṅgalaṃ na tathā pīḷesi, yathā janapadakalyāṇiyā vuttavacananti ajjhāharitabbaṃ. Tadeva pana vacanaṃ sarūpato dassetuṃ – ‘‘pattaṃ ādāya gamanakāle’’tiādi vuttaṃ. Janapadakalyāṇīti janapadamhi kalyāṇī uttamā cha sarīradosarahitā pañca kalyāṇasamannāgatā. Sā hi yasmā nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātāti atikkantā mānusavaṇṇaṃ, asampattā dibbavaṇṇaṃ, tasmā cha sarīradosarahitā. Chavikalyāṇaṃ maṃsakalyāṇaṃ nhārukalyāṇaṃ aṭṭhikalyāṇaṃ vayakalyāṇanti imehi pana kalyāṇehi samannāgatattā pañca kalyāṇasamannāgatā nāma. Tassā hi āgantukobhāsakiccaṃ natthi, attano sarīrobhāseneva dvādasahatthe ṭhāne ālokaṃ karoti, piyaṅgusāmā vā hoti suvaṇṇasāmā vā, ayamassā chavikalyāṇatā. Cattāro panassā hatthapādā mukhapariyosānañca lākhārasaparikammakataṃ viya rattapavāḷarattakambalasadisaṃ hoti, ayamassā maṃsakalyāṇatā. Vīsati pana nakhapattāni maṃsato amuttaṭṭhāne lākhārasapūritāni viya, muttaṭṭhāne khīradhārāsadisāni honti, ayamassā nhārukalyāṇatā. Dvattiṃsa dantā suphusitā sudhotavajirapanti viya khāyanti, ayamassā aṭṭhikalyāṇatā. Vīsaṃvassasatikāpi samānā soḷasavassuddesikā viya hoti nippalitena, ayamassā vayakalyāṇatā. Iti imehi pañcahi kalyāṇehi samannāgatattā ‘‘janapadakalyāṇī’’ti vuccati. Tuvaṭanti sīghaṃ.

Imasmiṃ ṭhāne nivattessati, imasmiṃ ṭhāne nivattessatīti cintentamevāti so kira tathāgate gāravavasena ‘‘pattaṃ vo, bhante, gaṇhathā’’ti vattuṃ avisahanto evaṃ cintesi – ‘‘sopānasīse pattaṃ gaṇhissatī’’ti . Satthā tasmimpi ṭhāne na gaṇhi. Itaro ‘‘sopānapādamūle gaṇhissatī’’ti cintesi. Satthā tatthāpi na gaṇhi. Itaro ‘‘rājaṅgaṇe gaṇhissatī’’ti cintesi. Satthā tatthāpi na gaṇhi. Evaṃ ‘‘idha gaṇhissati, ettha gaṇhissatī’’ti cintentameva satthā vihāraṃ netvā pabbājesi.

Mahākappinattheravatthu

231. Navame sutavittakoti dhammassavanapiyo. Paṭihārakassāti dovārikassa. Saccakārenāti saccakiriyāya. Satthā ‘‘uppalavaṇṇā āgacchatū’’ti cintesi. Therī āgantvā sabbā pabbājetvā bhikkhunīupassayaṃ gatāti idaṃ aṅguttarabhāṇakānaṃ kathāmaggaṃ dassentena vuttaṃ. Teneva dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 

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8.9)。
"在进行灌顶、入宅、婚礼吉祥时"是这里说三种吉祥,但在律注中说"那天难陀王子解发、系带、宅吉祥、伞吉祥、婚礼吉祥为五种吉祥"。其中依家族传统剃发是解发。系王储带是系带。新宅入住庆典是宅吉祥。结婚仪式庆典是婚礼吉祥。王储伞仪式是伞吉祥。
应补充"灌顶吉祥不如是压迫难陀王子,如国色美女所说语"。为显示那语本身说"持钵去时"等。"国色美女"是国中美女最上无六种身体过患具五种美。因为她非太高非太矮非太瘦非太胖非太黑非太白而超越人色未达天色,所以无六种身体过患。因具肤美、肉美、筋美、骨美、龄美这些美而名为具五种美。因为她无需外来光明,以自身光明能照十二肘处,或如胡麻色或如金色,这是她的肤美。她的四肢和脸如涂漆般赤珊瑚赤毛毯相似,这是她的肉美。二十指甲在未离肉处如涂漆,在离处如乳液,这是她的筋美。三十二齿如镶嵌清净金刚列,这是她的骨美。虽一百二十岁如十六岁无白发,这是她的龄美。如是因具这五种美而称"国色美女"。"速"是快。
"在此处将取,在此处将取"如是思即是据说他因对如来恭敬不能说"尊者,请取您的钵"而如是想:"在阶梯顶将取钵"。师在那处也不取。他想:"在阶梯脚将取"。师在那里也不取。他想:"在王庭将取"。师在那里也不取。如是"在这里将取,在那里将取"如是思时师带去寺院令出家。
摩诃劫宾那长老事
231. 第九中"闻乐"是乐闻法。"守门者"是门卫。"真实作"是真实誓。师想"莲华色来"。长老尼来令一切出家去比丘尼住所,这是显示增支部诵者说法路径而说。所以在法句注(法句注<.Assistant>

1.mahākappinattheravatthu) vuttaṃ –

‘‘Tā satthāraṃ vanditvā ekamantaṃ ṭhitā pabbajjaṃ yāciṃsu. Evaṃ kira vutte satthā uppalavaṇṇāya āgamanaṃ cintesīti ekacce vadanti. Satthā pana tā upāsikāyo āha – ‘sāvatthiṃ gantvā bhikkhunīupassaye pabbājethā’ti. Tā anupubbena janapadacārikaṃ caramānā antarāmagge mahājanena abhihaṭasakkārasammānā padasāva vīsayojanasatikaṃ maggaṃ gantvā bhikkhunīupassaye pabbajitvā arahattaṃ pāpuṇiṃsū’’ti.

Dhammapītīti dhammapāyako, dhammaṃ pivantoti attho. Dhammo ca nāmesa na sakkā bhājanena yāguādīni viya pātuṃ, navavidhaṃ pana lokuttaradhammaṃ nāmakāyena phusanto ārammaṇato sacchikaronto pariññābhisamayādīhi dukkhādīni ariyasaccāni paṭivijjhanto dhammaṃ pivati nāma. Sukhaṃ setīti desanāmattametaṃ, catūhipi iriyāpathehi sukhaṃ viharatīti attho. Vippasannenāti anāvilena nirupakkilesena. Ariyappavediteti buddhādīhi ariyehi pavedite satipaṭṭhānādibhede bodhipakkhiyadhamme. Sadā ramatīti evarūpo dhammapīti vippasannena cetasā viharanto paṇḍiccena samannāgato sadā ramati abhiramati. Bāhitapāpattā ‘‘brāhmaṇā’’ti theraṃ ālapati.

Sāgatattheravatthu

232. Dasame chabbaggiyānaṃ vacanenāti kosambikā kira upāsakā āyasmantaṃ sāgataṃ upasaṅkamitvā abhivādetvā ekamantaṃ ṭhitā evamāhaṃsu – ‘‘kiṃ, bhante, ayyānaṃ dullabhañca manāpañca, kiṃ paṭiyādemā’’ti? Evaṃ vutte chabbaggiyā bhikkhū kosambike upāsake etadavocuṃ – ‘‘atthāvuso kāpotikā, nāma pasannā bhikkhūnaṃ dullabhā ca manāpā ca, taṃ paṭiyādethā’’ti. Atha kosambikā upāsakā ghare ghare kāpotikaṃ pasannaṃ paṭiyādetvā āyasmantaṃ sāgataṃ piṇḍāya carantaṃ disvā etadavocuṃ – ‘‘pivatu, bhante, ayyo sāgato kāpotikaṃ pasannaṃ, pivatu, bhante, ayyo sāgato kāpotikaṃ pasanna’’nti. Athāyasmā sāgato ghare ghare kāpotikaṃ pasannaṃ pivitvā nagaramhā nikkhamanto nagaradvāre pati. Tena vuttaṃ – ‘‘chabbaggiyānaṃ vacanena sabbagehesu kāpotikaṃ pasannaṃ paṭiyādetvā’’tiādi. Tattha kāpotikā nāma kapotapādasamānavaṇṇā rattobhāsā. Pasannāti surāmaṇḍassetaṃ adhivacanaṃ. Vinaye samuṭṭhitanti surāpānasikkhāpade (pāci. 326 ādayo) āgataṃ.

Rādhattheravatthu

233. Ekādasame satthā sāriputtattherassa saññaṃ adāsīti brāhmaṇaṃ pabbājetuṃ saññaṃ adāsi, āṇāpesīti vuttaṃ hoti. Bhagavā kira taṃ brāhmaṇaṃ pabbajjaṃ alabhitvā kisaṃ lūkhaṃ dubbaṇṇaṃ uppaṇḍuppaṇḍukajātaṃ disvā bhikkhū āmantesi – ‘‘ko, bhikkhave, tassa brāhmaṇassa adhikāraṃ saratī’’ti. Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, tassa brāhmaṇassa adhikāraṃ sarāmī’’ti. Kiṃ pana tvaṃ, sāriputta, brāhmaṇassa adhikāraṃ sarasīti. Idha me, bhante, so brāhmaṇo rājagahe piṇḍāya carantassa kaṭacchubhikkhaṃ dāpesi, imaṃ kho ahaṃ, bhante, tassa brāhmaṇassa adhikāraṃ sarāmī’’ti. Sādhu sādhu, sāriputta. Kataññuno hi, sāriputta, sappurisā katavedino, tena hi tvaṃ, sāriputta, taṃ brāhmaṇaṃ pabbājehi upasampādehīti. Aṭṭhuppattiyaṃ āgatoti alīnacittajātakassa (jā. 1.2.11-12) aṭṭhuppattiyaṃ (jā. aṭṭha. 2.

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1.摩诃劫宾那长老事)说:
"她们礼敬师后站在一边请求出家。有人说如是说时师想莲华色来。但师对那些优婆夷说:'去舍卫城(今印度北方邦沙赫特迈赫特)在比丘尼住所出家'。她们次第游行国土,中途受大众供养尊敬,步行二十由旬百道路去比丘尼住所出家证阿罗汉。"
"法饮"是饮法者,意思是饮法。此法不能如粥等以器皿饮,但以名身触九种出世间法,从所缘证知,以遍知等现观通达苦等圣谛名为饮法。"乐卧"是说法而已,意思是以四威仪乐住。"清净"是无浊无染。"圣宣说"是佛等圣者宣说念处等菩提分法。"常乐"是如是法饮者以清净心住具慧常乐欢喜。因舍恶故以"婆罗门"称呼长老。
娑伽陀长老事
232. 第十中"以六群语"是据说憍赏弥(今印度北方邦阿拉哈巴德)优婆塞近诣尊者娑伽陀礼拜后站一边如是说:"尊者,什么是尊者们难得且可意,我们准备什么?" 如是说时六群比丘对憍赏弥优婆塞如是说:"友,有名迦波提迦澄清酒比丘们难得且可意,请准备它。"那时憍赏弥优婆塞在家家准备迦波提迦澄清酒,见尊者娑伽陀乞食时如是说:"尊者,请大德娑伽陀饮迦波提迦澄清酒,尊者,请大德娑伽陀饮迦波提迦澄清酒。"那时尊者娑伽陀在家家饮迦波提迦澄清酒,出城时倒在城门。所以说"以六群语在一切家准备迦波提迦澄清酒"等。这里"迦波提迦"是如鸽足色红光。"澄清"是酒精的同义语。"律中起"是来于饮酒学处(波逸提326等)。
罗陀长老事
233. 第十一中"师给舍利弗长老相"是给婆罗门出家相,是说命令。据说世尊见那婆罗门不得出家而瘦劣丑陋生黄白色而问比丘们:"比丘们,谁记得那婆罗门的功德?"如是说时尊者舍利弗对世尊如是说:"尊者,我记得那婆罗门的功德。""舍利弗,你记得婆罗门什么功德?""尊者,这里那婆罗门在王舍城(今印度比哈尔邦巴特那)我乞食时给一匙食,尊者,我记得那婆罗门这功德。""善哉善哉,舍利弗。舍利弗,善人知恩念恩,所以舍利弗,你令那婆罗门出家受具足。""来于因缘"是来于勇心本生(本生1.2.11-12)因缘(本生注2.

2.alīnacittajātakavaṇṇanā) āgato.

Nidhīnanti tattha tattha nidahitvā ṭhapitānaṃ hiraññasuvaṇṇādipūrānaṃ nidhikumbhīnaṃ. Pavattāranti kicchajīvike duggatamanusse anukampaṃ katvā ‘‘ehi, te sukhena jīvanupāyaṃ dassessāmī’’ti nidhiṭṭhānaṃ netvā hatthaṃ pasāretvā ‘‘imaṃ gahetvā sukhaṃ jīvā’’ti ācikkhitāraṃ viya. Vajjadassinanti dve vajjadassino ‘‘iminā naṃ asāruppena vā khalitena vā saṅghamajjhe niggaṇhissāmī’’ti randhagavesako ca, anaññātaṃ ñāpanatthāya ñātaṃ anuggaṇhanatthāya sīlādīnamassa vuddhikāmatāya taṃ taṃ vajjaṃ olokanena ullumpanasabhāvasaṇṭhito ca. Ayaṃ idha adhippeto. Yathā hi duggatamanusso ‘‘imaṃ gaṇhāhī’’ti tajjetvāpi pothetvāpi nidhiṃ dassente kopaṃ na karoti, pamuditova hoti, evamevaṃ evarūpe puggale asāruppaṃ vā khalitaṃ vā disvā ācikkhante kopo na kātabbo, tuṭṭheneva bhavitabbaṃ. ‘‘Bhante, mahantaṃ vo kammaṃ kataṃ mayhaṃ ācariyupajjhāyaṭṭhāne ṭhatvā ovadantehi, punapi maṃ vadeyyāthā’’ti pavāretabbameva.

Niggayhavādinti ekacco hi saddhivihārikādīnaṃ asāruppaṃ vā khalitaṃ vā disvā ‘‘ayaṃ me mukhodakadānādīhi sakkaccaṃ upaṭṭhahati, sace naṃ vakkhāmi, na maṃ upaṭṭhahissati, evaṃ me parihāni bhavissatī’’ti taṃ vattuṃ avisahanto na niggayhavādī nāma hoti, so imasmiṃ sāsane kacavaraṃ ākirati. Yo pana tathārūpaṃ vajjaṃ disvā vajjānurūpaṃ tajjento paṇāmento daṇḍakammaṃ karonto vihārā nīharanto sikkhāpeti, ayaṃ niggayhavādī nāma seyyathāpi, sammāsambuddho. Vuttañhetaṃ – ‘‘niggayha niggayhāhaṃ, ānanda, vakkhāmi, pavayha pavayha , ānanda, vakkhāmi, yo sāro, so ṭhassatī’’ti (ma. ni. 3.196). Medhāvinti dhammojapaññāya samannāgataṃ. Tādisanti evarūpaṃ paṇḍitaṃ bhajeyya payirupāseyya. Tādisañhi ācariyaṃ bhajamānassa antevāsikassa seyyo hoti na pāpiyo, vaḍḍhiyeva hoti, no parihānīti.

Mogharājattheravatthu



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2.勇心本生注)。
"诸宝藏"是在彼处彼处埋藏的金银等满载宝藏罐。"告知者"是对困难生活贫穷人同情说"来,我将示你安乐生活方法"而带到宝藏处伸手说"取这过安乐生活"的告知者。"见过者"有两种见过者:寻求过失说"以这不适当或过失我将在僧中斥责他",和为令未知者知、为摄已知者、愿其戒等增长而以观察种种过失立于提拔性质者。这里意指后者。如贫穷人对说"取这"即使威胁打击而示宝藏也不生气,反而欢喜,如是对如是人见不适当或过失而告知时不应生气,应欢喜。应请求"尊者,你们站在我的师父位而教诫做了大事,请再对我说。"
"诃责语者"是有人见同住者等不适当或过失想"这以洗面水等恭敬侍奉我,如果我说他,他将不侍奉我,如是我将衰退"而不敢说名为非诃责语者,他在此教中投掷垃圾。但见如是过失而以适当过失呵责驱摈作罚令出寺而教导者,名为诃责语者如正等觉者。因说此:"阿难,我将诃责诃责而说,我将斥责斥责而说,有实质者将住"(中部3.196)。"智者"是具法慧光者。"如是"应亲近承事如是智者。因亲近如是师的弟子有增无减,唯增长非衰退。
目犍连王子长老事

234. Dvādasame kaṭṭhavāhananagareti kaṭṭhavāhanena gahitattā evaṃladdhanāmake nagare. Atīte kira bārāṇasivāsī eko rukkhavaḍḍhakī sake ācariyake adutiyo. Tassa soḷasa sissā ekamekassa sahassaṃ antevāsikā. Evaṃ te sattarasādhikā soḷasa sahassā ācariyantevāsikā sabbepi bārāṇasiṃ upanissāya jīvikaṃ kappentā pabbatasamīpaṃ gantvā rukkhe gahetvā tattheva nānāpāsādavikatiyo niṭṭhāpetvā kullaṃ bandhitvā gaṅgāya bārāṇasiṃ ānetvā sace rājā atthiko hoti, rañño ekabhūmakaṃ vā sattabhūmakaṃ vā pāsādaṃ yojetvā denti. No ce, aññesampi vikkiṇitvā puttadāraṃ posenti. Atha nesaṃ ekadivasaṃ ācariyo ‘‘na sakkā vaḍḍhakikammena niccaṃ jīvituṃ, dukkarañhi jarākāle etaṃ kamma’’nti cintetvā antevāsike āmantesi – ‘‘tātā, udumbarādayo appasārarukkhe ānethā’’ti. Te ‘‘sādhū’’ti paṭissuṇitvā ānayiṃsu. So tehi kaṭṭhasakuṇaṃ katvā tassabbhantaraṃ pavisitvā vātena yantaṃ pūresi. Kaṭṭhasakuṇo suvaṇṇahaṃsarājā viya ākāse laṅghitvā vanassa upari caritvā antevāsīnaṃ purato oruhi.

Athācariyo sisse āha – ‘‘tātā īdisāni kaṭṭhavāhanāni katvā sakkā sakalajambudīpe rajje gahetuṃ, tumhepi tātā etāni karotha, rajjaṃ gahetvā jīvissāma, dukkaraṃ vaḍḍhakisippena jīvitu’’nti. Te tathā katvā ācariyassa paṭivedesuṃ. Tato ne ācariyo āha – ‘‘katamaṃ tātā rajjaṃ gaṇhāmā’’ti? Bārāṇasirajjaṃ ācariyāti. Alaṃ tātā, mā etaṃ rucittha, mayañhi taṃ gahetvāpi ‘‘vaḍḍhakirājā, vaḍḍhakiyuvarājā’’ti vaḍḍhakivādā na muccissāma, mahanto jambudīpo, aññattha gacchāmāti. Tato saputtadārakā kaṭṭhavāhanāni abhiruhitvā sajjāvudhā hutvā himavantābhimukhā gantvā himavati aññataraṃ nagaraṃ pavisitvā rañño nivesaneyeva paccuṭṭhaṃsu. Te tattha rajjaṃ gahetvā ācariyaṃ rajje abhisiñciṃsu. So ‘‘kaṭṭhavāhano rājā’’ti pākaṭo ahosi, taṃ nagaraṃ tena gahitattā ‘‘kaṭṭhavāhananagara’’nteva nāmaṃ labhi.

Tapacāranti tapacaraṇaṃ. Pāsāṇacetiye piṭṭhipāsāṇe nisīdīti pāsāṇakacetiyanti laddhavohāre piṭṭhipāsāṇe sakkena māpite mahāmaṇḍape nisīdi. Tattha kira mahato pāsāṇassa upari pubbe devaṭṭhānaṃ ahosi, uppanne pana bhagavati vihāro jāto, so teneva purimavohārena ‘‘pāsāṇacetiya’’nti vuccati.

Tenapucchite dutiyo hutvā satthāraṃ pañhaṃ pucchīti –

‘‘Muddhaṃ muddhādhipātañca, bāvarī paripucchati;

Taṃ byākarohi bhagavā, kaṅkhaṃ vinaya no ise’’ti. (su. ni. 1031) –

Evaṃ tena pañhe pucchite bhagavatā ca –

‘‘Avijjā muddhāti jānāhi, vijjā muddhādhipātinī;

Saddhāsatisamādhīhi, chandavīriyena saṃyutā’’ti. (su. ni. 1032) –

Pañhe vissajjite dutiyo hutvā pañhaṃ pucchi.

Athassa…pe… pañhaṃ kathesīti –

‘‘Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti. (su. ni. 1124) –

Tena pañhe pucchite –

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti. (su. ni. 1125) –

Pañhaṃ vissajjesi.

Sesajanāti tasmiṃ samāgame sannipatitā sesajanā. Na kathīyantīti ‘‘ettakā sotāpannā’’tiādinā na vuccanti. Evaṃ pārāyane vatthu samuṭṭhitanti pārāyanavagge idaṃ vatthu samuṭṭhitaṃ.

Catutthaetadaggavaggavaṇṇanā niṭṭhitā.

Therapāḷisaṃvaṇṇanā niṭṭhitā.



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234. 第十二中"木运城"是因木运取得而如是得名的城。据说过去一位住波罗奈(今印度北方邦瓦拉纳西)的木匠在自己师业无二。他有十六弟子每一个有一千学生。如是一万六千零十七位师弟子全都依波罗奈生活,去山边取树在那里完成种种宫殿样式,结筏在恒河运到波罗奈,如果王需要就为王装配一层或七层宫殿给他。若不,则卖给他人养妻子。那时他们的师父一天想"不能常以木匠业生活,因老年时此工作难做"而告诉弟子们:"孩子们,带来优昙婆罗等轻木。"他们答"善"而带来。他用它们作木鸟进入其内以风充满机关。木鸟如金鹅王在空中飞跃游行林上在弟子们前降落。
那时师父对弟子说:"孩子们,作如是木车能取整阎浮提王位,你们孩子们也作这些,我们取王位而生活,以木匠技生活难做。"他们如是作告知师父。于是师父问他们:"孩子们,我们取哪王位?""波罗奈王位,师父。""够了孩子们,不要喜欢它,因我们即使取它也称'木匠王、木匠王子'不脱木匠称,阎浮提广大,我们去他处。"于是带妻子们乘木车持备武器向雪山去入雪山某城在王宫前立。他们在那里取王位灌顶师父为王。他成为著名的"木运王",那城因他取得而得"木运城"之名。
"苦行"是行苦行。"坐在石塔后石"是坐在帝释造的大殿石塔得名的后石。据说那里大石上前为天神处,但世尊出现时成为精舍,它以前称而称"石塔"。
"被问时作第二问师问题"是:
"婆罗梵问头及头落,
请世尊解释仙去疑。"(经集1031)
如是被问问题而世尊:
"知无明为头明为落,
与信念定欲精勤合。"(经集1032)
问题解答时作第二问问题。
"然后...等...说问题"是:
"如何观察世间者,
死王不见他?"(经集1124)
被问问题时:
"目犍连常念观空世,
拔除我见即度死,
如是观察世间者,
死王不见他。"(经集1125)
解答问题。
"其余人"是在那集会集合的其余人。"不说"是不以"如是多须陀洹"等说。"如是彼岸处事起"是在彼岸品此事起。
第四胜处品注释结束。
长老圣典注释结束。

14. Etadaggavaggo

(14) 5. Pañcamaetadaggavaggavaṇṇanā

Mahāpajāpatigotamītherīvatthu

235. Theripāḷisaṃvaṇṇanāya paṭhame yadidaṃ mahāgotamīti ettha ‘‘yadidaṃ mahāpajāpati gotamī’’ti ca paṭhanti. Tattha gotamīti gottaṃ. Nāmakaraṇadivase panassā laddhasakkārā brāhmaṇā lakkhaṇasampattiṃ disvā ‘‘sace ayaṃ dhītaraṃ labhissati, cakkavattirañño mahesī bhavissati. Sace puttaṃ labhissati, cakkavattirājā bhavissatī’’ti ubhayathāpi ‘‘mahatīyevassā pajā bhavissatī’’ti byākariṃsu, tasmā puttapajāya ceva dhītupajāya ca mahantatāya ‘‘mahāpajāpatī’’ti vohariṃsu. Tadubhayaṃ pana saṃsandetvā ‘‘mahāpajāpatigotamī’’ti vuttaṃ. Vārabhikkhanti vārena dātabbaṃ bhikkhaṃ. Nāmaṃ akaṃsūti gottaṃyeva nāmaṃ akaṃsu. Mātucchanti cūḷamātaraṃ. Mātubhaginī hi mātucchāti vuccati. Kalahavivādasuttapariyosāneti ‘‘kutopahūtā kalahā vivādā’’tiādinā suttanipāte āgatassa kalahavivādasuttassa (su. ni. 868 ādayo) pariyosāne. Idañca aṅguttarabhāṇakānaṃ kathāmaggānusārena vuttaṃ. Apare pana ‘‘tasmiṃyeva suttanipāte ‘attadaṇḍābhayaṃ jāta’ntiādinā āgatassa attadaṇḍasuttassa (su. ni. 941 ādayo) pariyosāne’’ti vadanti. Nikkhamitvā pabbajitānanti ettha ehibhikkhupabbajjāya ete pabbajitāti vadanti. Teneva suttanipāte attadaṇḍasuttasaṃvaṇṇanāya (su. ni. aṭṭha. 2.942 ādayo) vuttaṃ – ‘‘desanāpariyosāne pañcasatā sākiyakumārā koḷiyakumārā ca ehibhikkhupabbajjāya pabbajitā. Te gahetvā bhagavā mahāvanaṃ pāvisī’’ti. Sesamettha suviññeyyameva.

Khemātherīvatthu

236. Dutiye parapariyāpannā hutvāti paresaṃ dāsī hutvā. Suvaṇṇarasapiñjaro ahosīti suvaṇṇarasapiñjaro viya ahosi.

Makkaṭakovajālanti yathā nāma makkaṭako suttajālaṃ katvā majjhaṭṭhāne nābhimaṇḍale nipanno pariyante patitaṃ paṭaṅgaṃ vā makkhikaṃ vā vegena gantvā vijjhitvā tassa rasaṃ pivitvā punāgantvā tasmiṃyeva ṭhāne nipajjati, evameva ye sattā rāgarattā dosapaduṭṭhā mohamūḷhā sayaṃkataṃ taṇhāsotaṃ anupatanti, te taṃ samatikkamituṃ na sakkonti, evaṃ duratikkamaṃ. Etampi chetvāna vajanti dhīrāti paṇḍitā etaṃ bandhanaṃ chinditvā anapekkhino nirālayā hutvā arahattamaggena sabbaṃ dukkhaṃ pahāya vajanti gacchantīti attho.

Uppalavaṇṇātherīvatthu

237. Tatiyaṃ uttānatthameva.

Paṭācārātherīvatthu

238. Catutthe paṭihārasatenapīti dvārasatenapi. Paṭihārasaddo hi dvāre dovārike ca dissati. Kulasabhāganti attano gehasamīpaṃ.

Tāṇāyāti tāṇabhāvāya patiṭṭhānatthāya. Bandhavāti putte ca pitaro ca ṭhapetvā avasesā ñātisuhajjā. Antakenādhipannassāti maraṇena abhibhūtassa. Pavattiyañhi puttādayo annapānādidānena ceva uppannakiccanittharaṇena ca tāṇā hutvāpi maraṇakāle kenaci upāyena maraṇaṃ paṭibāhituṃ asamatthatāya tāṇatthāya leṇatthāya na santi nāma. Teneva vuttaṃ – ‘‘natthi ñātīsu tāṇatā’’ti.

Etamatthavasanti etaṃ tesaṃ aññamaññassa tāṇaṃ bhavituṃ asamatthabhāvasaṅkhātaṃ kāraṇaṃ jānitvā paṇḍito catupārisuddhisīlena saṃvuto rakkhitagopito hutvā nibbānagamanaṃ aṭṭhaṅgikaṃ maggaṃ sīghaṃ sodheyyāti attho.

Dhammadinnātherīvatthu



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胜处品
(14) 5. 第五胜处品注释
摩诃波阇波提瞿昙弥长老尼事
235. 长老尼圣典注释第一中"此摩诃瞿昙弥"此处也读作"此摩诃波阇波提瞿昙弥"。其中"瞿昙弥"是姓。在命名日得供养的婆罗门见相好圆满说"如果她得女儿,将成为转轮王的大后。如果得儿子,将成为转轮王。"两者皆"她将有大子嗣"而授记,所以因儿子子嗣和女儿子嗣的大而称"摩诃波阇波提"。合那两者而说"摩诃波阇波提瞿昙弥"。"次第食"是应轮流给的食。"作名"是以姓作名。"姨母"是小母。因为母亲的姐妹称姨母。"诤论经末"是在经集来的"诤论从何生"等诤论经(经集868等)末。这是依增支部诵者说法路径而说。但其他人说"在那经集'自杖恐怖生'等来的自杖经(经集941等)末"。"出家"这里说他们以来比丘出家而出家。所以在经集自杖经注(经集注2.942等)说:"说法末五百释迦王子和拘利王子以来比丘出家而出家。世尊带他们入大林。"这里其余易知。
差摩长老尼事
236. 第二中"属他人"是成为他人奴婢。"如金光黄色"是如金光黄色。
"蜘蛛网"是如蜘蛛作网在中央脐轮处卧,快速去刺在边缘落的蛾或蝇饮其汁再来卧在那处,如是贪染瞋恚痴迷众生随自造的爱流,他们不能超越它,如是难度。"智者断此去"是智者断此缚无顾恋无执著以阿罗汉道舍一切苦而去的意思。
莲华色长老尼事
237. 第三义明显。
婆吒遮罗长老尼事
238. 第四中"以百门"是以百门。因门字见于门和门卫。"近族"是自家附近。
"救护"是为救护性为依止。"亲属"是除儿子和父亲外其余亲友。"被死征服"是被死胜过。因为活时儿子等以施食饮等和完成生起事而作救护,但死时以任何方法不能阻止死亡故不为救护为避难。所以说"亲属中无救护性"。
"知此义"是知道他们不能互为救护的此缘故,智者以四遍净戒防护守护而应速净向涅槃的八支道的意思。
昙摩提那长老尼事

239. Pañcame parāyattaṭṭhāneti paresaṃ dāsiṭṭhāne. Sujātattherassa adhikārakammaṃ katvāti sā kira attano kese vikkiṇitvā sujātattherassa nāma aggasāvakassa dānaṃ datvā patthanaṃ akāsi . Taṃ sandhāyetaṃ vuttaṃ. Hatthe pasāriteti tassa hatthāvalambanatthaṃ pubbāciṇṇavasena hatthe pasārite. So kira anāgāmī hutvā gehaṃ āgacchanto yathā aññesu divasesu ito cito ca olokento sitaṃ kurumāno hasamāno āgacchati, evaṃ anāgantvā santindriyo santamānaso hutvā agamāsi. Dhammadinnā sīhapañjaraṃ ugghāṭetvā vīthiṃ olokayamānā tassa āgamanākāraṃ disvā ‘‘kiṃ nu kho eta’’nti cintetvā tassa paccuggamanaṃ kurumānā sopānasīse ṭhatvā olambanatthaṃ hatthaṃ pasāresi. Upāsako attano hatthaṃ samiñjesi. Sā ‘‘pātarāsabhojanakāle jānissāmī’’ti cintesi. Upāsako pubbe tāya saddhiṃ ekato bhuñjati. Taṃ divasaṃ pana taṃ anapaloketvā yogāvacarabhikkhu viya ekakova bhuñji. Tenāha – ‘‘bhuñjamānopi imaṃ detha, imaṃ harathāti na byāharī’’ti. Tattha imaṃ dethāti imaṃ khādanīyaṃ vā bhojanīyaṃ vā detha. Imaṃ harathāti imaṃ khādanīyaṃ vā bhojanīyaṃ vā apaharatha. Santhavavasenāti kilesasanthavavasena. Cirakālaparibhāvitāya ghaṭadīpajālāya viya abbhantare dibbamānāya hetusampattiyā codiyamānā āha – ‘‘evaṃ sante…pe… mayhaṃ pabbajjaṃ anujānāthā’’ti.

Ayaṃ tāva seṭṭhi gharamajjhe ṭhitova dukkhassantaṃ akāsīti sā kira ‘‘dhammadinne tuyhaṃ doso natthi, ahaṃ pana ajja paṭṭhāya santhavavasena…pe… kulagharaṃ gacchā’’ti vutte evaṃ cintesi – ‘‘pakatipuriso evaṃ vattā nāma natthi, addhā etena lokuttaradhammo nāma paṭividdho’’ti. Tenassā ayaṃ saṅkappo ahosi ‘‘ayaṃ tāva seṭṭhi gharamajjhe ṭhitova dukkhassantaṃ akāsī’’ti. Majjhimanikāyaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.460) pana ‘‘atha kasmā mayā saddhiṃ yathāpakatiyā ālāpasallāpamattampi na karothāti so cintesi – ‘ayaṃ lokuttaradhammo nāma garu bhāriyo na pakāsetabbo; sace kho panāhaṃ na kathessāmi, ayaṃ hadayaṃ phāletvā ettheva kālaṃ kareyyā’ti tassā anuggahatthāya kathesi – ‘dhammadinne ahaṃ satthu dhammadesanaṃ sutvā lokuttaradhammaṃ nāma adhigato, taṃ adhigatassa evarūpā lokiyakiriyā na vaṭṭatī’’’ti vuttaṃ.

Pañcakkhandhādivasena pañhe pucchīti ‘‘sakkāyo sakkāyoti ayye vuccati, katamo nu kho ayye sakkāyo vutto bhagavatā’’tiādinā cūḷavedallasutte (ma. ni. 1.460 ādayo) āgatanayena pucchi. Pucchitaṃ pucchitaṃ vissajjesīti ‘‘pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā’’tiādinā (ma. ni. 1.460 ādayo) tattheva āgatanayena vissajjesi. Sūrabhāvanti tikkhabhāvaṃ. Anadhigataarahattamaggassa uggahena vinā tattha pañho na upaṭṭhātīti āha – ‘‘uggahavasena arahattamaggepi pucchī’’ti. Taṃ nivattentīti ‘‘vimuttiyā panāyye kiṃ paṭibhāgo’’ti pucchite ‘‘vimuttiyā kho, āvuso visākha, nibbānaṃ paṭibhāgo’’ti (ma. ni. 

让我为您直译这段巴利文：
239. 第五中"属他处"是他人奴婢处。"为须阇多长老作胜行业"是据说她卖自己头发给名叫须阇多长老首席声闻布施发愿。关于此而如是说。"伸手"是为他手扶习惯而伸手。据说他成为不还者来家时,不像其他日从此从彼看微笑大笑而来,如是不来而成为寂静根寂静意而去。昙摩提那打开窗看街见他来相而想"这是什么"为迎接他站在阶顶为扶伸手。优婆塞收自己手。她想"用早餐时将知。"优婆塞前与她一起吃。但那天不顾她如瑜伽行比丘独自吃。所以说"吃时也不说'给这个,拿这个'"。其中"给这个"是给这嚼食或吃食。"拿这个"是拿走这嚼食或吃食。"亲密"是以烦恼亲密。如瓶灯焰长时所养在内燃烧被因缘圆满催促说"如是...等...请允许我出家。"
"此居士即住家中作苦边"是据说她在"昙摩提那,你无过,但我从今起以亲密...等...去俗家"说时如是想:"常人无如是说者,必定他已通达出世法。"所以她有此思:"此居士即住家中作苦边。"但在中部注(中部注1.460)说:"那时'为何你不与我如常作谈话'他想:'此出世法名重大不应显示;但如果我不说,她将心破就此死亡'为摄受她说:'昙摩提那,我听师说法得名出世法,得此者如是世间行不应。'"
"以五蕴等问问题"是以"圣尼,说我我,世尊说何为我"等小教诫经(中部1.460等)来的方式问。"回答所问所问"是以"毗舍佉友,此五取蕴世尊说为我"等(中部1.460等)在那里来的方式回答。"勇猛性"是锐利性。未得阿罗汉道者无学而于其中问题不现故说"以学也问阿罗汉道。""遮彼"是在"圣尼,解脱什么对等"问时"毗舍佉友,涅槃是解脱对等"(中部

1.466) vutte ‘‘nibbānassa, panāyye, kiṃ paṭibhāgo’’ti puna pucchite taṃ nivattentī ‘‘accasarāvusovisākhā’’tiādimāha. Tattha accasarāti apucchitabbaṃ pucchanto pañhaṃ atikkāmitā ahosīti attho. Nāsakkhi pañhānaṃ pariyantaṃ gahetunti pañhānaṃ paricchedappamāṇaṃ gahetuṃ nāsakkhi. Pañhānañhi paricchedaṃ gahetuṃ yuttaṭṭhāne aṭṭhatvā tato paraṃ pucchanto nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. Appaṭibhāgadhammassa ca paṭibhāgaṃ pucchi. Nibbānaṃ nāmetaṃ appaṭibhāgaṃ, na sakkā nīlaṃ vā pītakaṃ vāti kenaci dhammena saddhiṃ paṭibhāgaṃ katvā dassetuṃ, tañca tvaṃ iminā adhippāyena pucchasīti attho. Nibbānogadhanti nibbānaṃ ogāhetvā ṭhitaṃ, nibbānantogadhaṃ nibbānaṃ anuppaviṭṭhanti attho. Nibbānaparāyaṇanti nibbānaṃ paraṃ ayanamassa parāgati, na tato paraṃ gacchatīti attho. Nibbānaṃ pariyosānaṃ avasānaṃ assāti nibbānapariyosānaṃ.

Pureti atītesu khandhesu. Pacchāti anāgatesu khandhesu. Majjheti paccuppannesu khandhesu. Akiñcananti yassa etesu tīsu taṇhāgāhasaṅkhātaṃ kiñcanaṃ natthi, tamahaṃ rāgakiñcanādīhi akiñcanaṃ kassaci gahaṇassa abhāvena anādānaṃ brāhmaṇaṃ vadāmīti attho.

Paṇḍitāti dhātuāyatanādikusalatāsaṅkhātena paṇḍiccena samannāgatā. Vuttañhetaṃ –

‘‘Kittāvatā nu kho, bhante, paṇḍito hoti? Yato kho, ānanda, bhikkhu dhātukusalo ca hoti āyatanakusalo ca paṭiccasamuppādakusalo ca ṭhānāṭṭhānakusalo ca, ettāvatā kho, ānanda, bhikkhu paṇḍito hotī’’ti.

Mahāpaññāti mahante atthe mahante dhamme mahantā niruttiyo mahantāni paṭibhānāni pariggahaṇe samatthāya paññāya samannāgatā. Imissā hi theriyā asekkhappaṭisambhidāppattatāya paṭisambhidāyo pūretvā ṭhitatāya paññāmahattaṃ. Yathā taṃ dhammadinnāyāti yathā dhammadinnāya bhikkhuniyā byākataṃ, ahaṃ evameva byākareyyanti attho. Tanti nipātamatthaṃ.

Nandātherīvatthu

240. Chaṭṭhe aññaṃ maggaṃ apassantīti aññaṃ upāyaṃ apassantī. Vissatthāti nirāsaṅkā. Itthinimittanti itthiyā subhanimittaṃ, subhākāranti vuttaṃ hoti. Dhammapade gāthaṃ vatvāti –

‘‘Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;

Yattha jarā ca maccu ca, māno makkho ca ohito’’ti. (dha. pa. 150) –

Imaṃ gāthaṃ vatvā. Tatrāyamadhippāyo – yatheva hi pubbaṇṇāparaṇṇādīnaṃ odahanatthāya kaṭṭhāni ussāpetvā vallīhi bandhitvā mattikāya vilimpitvā nagarasaṅkhātaṃ bahiddhā gehaṃ karonti, evamidaṃ ajjhattikampi tīṇi aṭṭhisatāni ussāpetvā nhāruvinaddhaṃ maṃsalohitalepanaṃ tacapaṭicchannaṃ jīraṇalakkhaṇāya jarāya maraṇalakkhaṇassa maccuno ārogyasampadādīni paṭicca uppajjanalakkhaṇassa mānassa sukatakāraṇavināsanalakkhaṇassa makkhassa ca odahanatthāya nagaraṃ kataṃ. Evarūpo eva hi ettha kāyikacetasiko ābādho ohito, ito uddhaṃ kiñci gayhūpagaṃ natthīti.

Suttaṃ abhāsīti –

‘‘Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Samiñjeti pasāreti, esā kāyassa iñjanā.

‘‘Aṭṭhinahārusaṃyutto, tacamaṃsāvalepano;

Chaviyā kāyo paṭicchanno, yathābhūtaṃ na dissatī’’ti. (su. ni. 195-196) –

Ādinā suttamabhāsi.

Soṇātherīvatthu



让我为您直译这段巴利文：
1.466)时再问"圣尼,涅槃什么对等"遮彼说"越过了,毗舍佉友"等。其中"越过"是问不应问问题而过的意思。"不能得问题边际"是不能得问题界限量。因为不住在应得问题界限处而问其上不能得问题边际。且问无对等法的对等。这涅槃名无对等,不能以青或黄等任何法作对等显示,你以此意趣问的意思。"入涅槃"是入涅槃而住,进入涅槃内的意思。"趣涅槃"是涅槃是它的上趣上去,不去其上的意思。"以涅槃为终"是以涅槃为终为尽。
"前"是于过去蕴。"后"是于未来蕴。"中"是于现在蕴。"无物"是于此三处无称为爱执的物者,我说他以无贪物等无物,因无任何执持故无取的婆罗门的意思。
"贤者"是具称为界处等善巧的贤智。因说此:
"尊者,如何是贤者? 阿难,比丘是界善巧、处善巧、缘起善巧、处非处善巧时,阿难,如是比丘是贤者。"
"大慧"是具能摄大义、大法、大语、大辩的慧。因为此长老尼得无学无碍解故圆满无碍解故慧大。"如昙摩提那"是如昙摩提那比丘尼解说,我也如是解说的意思。"此"是语助词。
难陀长老尼事
240. 第六中"不见其他道路"是不见其他方法。"放弃"是无疑虑。"女相"是女人净相,是说净行相。"说法句偈"是说:
"骨作城,肉血涂,
老死与慢秽置。" (法句150)
这偈。这里意趣是:如为贮谷秽等竖木以藤捆涂泥作称城的外屋,如是此内也竖三百骨以筋缚肉血涂皮覆为贮有老相的老、死相的死、依健全等生起相的慢、毁坏善业相的秽而作城。因为如是身心病置于此,此上无可取。
"说经"是以:
"行或立,或坐或卧,
屈及伸,此身动。
骨筋合,皮肉涂,
皮覆身,如实不见。" (经集195-196)
等说经。
苏那长老尼事;

241. Sattame sabbepi visuṃ visuṃ gharāvāse patiṭṭhāpesīti ettha sabbepi visuṃ visuṃ gharāvāse patiṭṭhāpetvā ‘‘puttāva maṃ paṭijaggissanti, kiṃ me visuṃ kuṭumbenā’’ti sabbaṃ sāpateyyampi vibhajitvā adāsīti veditabbaṃ. Teneva hi tato paṭṭhāya ‘‘ayaṃ amhākaṃ kiṃ karissatī’’ti attano santikaṃ āgataṃ ‘‘mātā’’ti saññampi na kariṃsu. Tathā hi naṃ katipāhaccayena jeṭṭhaputtassa bhariyā ‘‘aho amhākaṃ ayaṃ jeṭṭheputto meti dve koṭṭhāse datvā viya imameva gehaṃ āgacchatī’’ti āha. Sesaputtānaṃ bhariyāyopi evamevaṃ vadiṃsu. Jeṭṭhadhītaraṃ ādiṃ katvā tāsaṃ gehaṃ gatakāle tāpi naṃ evameva vadiṃsu. Sā avamānappattā hutvā ‘‘kiṃ me imesaṃ santike vutthena, bhikkhunī hutvā jīvissāmī’’ti bhikkhunīupassayaṃ gantvā pabbajjaṃ yāci, tā naṃ pabbājesuṃ. Imameva vatthuṃ dassento ‘‘bahuputtikasoṇā tesaṃ attani agāravabhāvaṃ ñatvā ‘gharāvāsena kiṃ karissāmī’ti nikkhamitvā pabbajī’’ti āha.

Vihāraṃ gacchantiyoti bhikkhuvihāraṃ gacchantiyo. Dhammamuttamanti navavidhalokuttaradhammaṃ. So hi uttamadhammo nāma yo hi taṃ na passati, tassa vassasatampi jīvanato taṃ dhammaṃ passantassa paṭivijjhantassa ekāhampi ekakkhaṇampi jīvitaṃ seyyo. Āgantukajanoti vihāragataṃ bhikkhunījanaṃ sandhāya vadati. Anupadhāretvāti asallakkhetvā.

Bakulātherīvatthu

242. Aṭṭhamaṃ uttānatthameva.

Kuṇḍalakesātherīvatthu

243. Navame catukketi vīthicatukke. Catunnaṃ samāhāro catukkaṃ. Cārakatoti bandhanāgārato. Ubbaṭṭetvāti uddharitvā.

Muhuttamapi cintayeti muhuttaṃ taṅkhaṇampi ṭhānuppattikapaññāya taṅkhaṇānurūpaṃ atthaṃ cintituṃ sakkuṇeyya. Sahassamapi ce gāthā, anatthapadasaṃhitāti ayaṃ gāthā dārucīriyattherassa bhagavatā bhāsitā, idhāpi ca sāyeva gāthā dassitā. Therigāthāsaṃvaṇṇanāyaṃ ācariyadhammapālattherenapi kuṇḍalakesittheriyā vatthumhi ayameva gāthā vuttā. Dhammapadaṭṭhakathāyaṃ pana kuṇḍalakesittheriyā vatthumhi –

‘‘Yo ca gāthāsataṃ bhāse, anatthapadasaṃhitā;

Ekaṃ dhammapadaṃ seyyo, yaṃ sutvā upasammatī’’ti. (dha. pa. aṭṭha. 1.102) –

Ayaṃ gāthā āgatā. Taṃtaṃbhāṇakānaṃ kathāmaggānusārena tattha tattha tathā vuttanti na idha ācariyassa pubbāparavirodho saṅkitabbo.

Bhaddākāpilānītherī-bhaddākaccānātherīvatthu

244-245. Dasamaṃ ekādasamañca uttānatthameva.

Kisāgotamītherīvatthu



让我为您直译这段巴利文：
241. 第七中"使一切个别建立家"这里应知使一切个别建立家而"儿子们将护我,我何需别家产"而分给一切财产。所以从此起"这对我们做什么"对来自己处的连"母亲"想也不作。如是数日后长子妻说"啊这我们长子给两份似的常来此家。"其余儿子妻们也如是说。以长女为首去她们家时她们也如是说。她受轻蔑说"我住他们处何用,我将作比丘尼而活"去比丘尼住所请求出家,她们令她出家。显示此事说"多子苏那知道他们对自己无敬重说'家住何用'出家。"
"去精舍"是去比丘精舍。"最上法"是九种出世间法。因为那是名最上法不见它者活百年也不如见通达此法者活一日一刹那。"客人"是说去精舍的比丘尼众。"不观察"是不考察。
婆呵罗长老尼事
242. 第八义明显。
卷发长老尼事
243. 第九中"四衢"是街四衢。四的集合为四。"从狱"是从牢狱。"解除"是提起。
"片刻也思"是能以生起时慧思适时义片刻那时。"若千偈,无义句相应"这偈是世尊对达鲁奇利耶长老说,这里也显示同偈。在长老尼偈注中阿阇黎法护长老也在卷发长老尼事中说此偈。但在法句注卷发长老尼事中来:
"若说百偈,无义句相应;
一法句胜,闻已寂静。"(法句注1.102)
此偈。随诸诵者说法路径在彼处彼处如是说故不应疑这里阿阇黎前后矛盾。
跋陀迦比罗尼长老尼-跋陀迦旃那长老尼事
244-245. 第十第十一义明显。
瘦瞿昙弥长老尼事;

246. Dvādasame tīhi lūkhehīti vatthalūkhasuttalūkharajanalūkhasaṅkhātehi tīhi lūkhehi. Siddhatthakanti sāsapabījaṃ.

Taṃ puttapasusammattanti taṃ rūpabalādisampanne putte ca pasū ca labhitvā ‘‘mama puttā abhirūpā balasampannā paṇḍitā sabbakiccasamatthā, mama goṇo arogo abhirūpo mahābhāravaho, mama gāvī bahukhīrā’’ti evaṃ puttehi ca pasūhi ca sammattaṃ naraṃ. Byāsattamanasanti cakkhuviññeyyādīsu ārammaṇesu hiraññasuvaṇṇādīsu pattacīvarādīsu vā yaṃ yaṃ laddhaṃ hoti, tattha tattheva lagganāya sattamānasaṃ. Suttaṃ gāmanti niddaṃ upagataṃ sattakāyaṃ. Mahoghovāti yathā evarūpaṃ gāmaṃ gambhīrato vitthārato ca mahanto mahānadiogho antamaso sunakhampi asesetvā sabbaṃ ādāya gacchati, evaṃ vuttappakāraṃ naraṃ maccu ādāya gacchatīti attho. Amataṃ padanti maraṇarahitaṃ koṭṭhāsaṃ, amataṃ mahānibbānanti attho. Sesamettha uttānameva.

Siṅgālakamātātherīvatthu

247. Terasamaṃ uttānatthameva.

(Pañcamaetadaggavaggavaṇṇanā niṭṭhitā.)

Theripāḷisaṃvaṇṇanā niṭṭhitā.

14. Etadaggavaggo

(14) 6. Chaṭṭhaetadaggavaggavaṇṇanā

Tapussa-bhallikavatthu

248. Upāsakapāḷisaṃvaṇṇanāya paṭhame sabbapaṭhamaṃ saraṇaṃ gacchantānanti sabbesaṃ paṭhamaṃ hutvā saraṇaṃ gacchantānaṃ. Ito paranti sattasattāhato paraṃ. Gamanūpacchedaṃ akāsīti gamanavicchedaṃ akāsi. Yathā te goṇā dhuraṃ chaḍḍetvā pothiyamānāpi na gacchanti, tathā akāsīti attho. Tesanti tapussabhallikānaṃ. Adhimuccitvāti āvisitvā. Yakkhassa āvaṭṭo yakkhāvaṭṭo. Evaṃ sesesupi. Atītabuddhānaṃ āciṇṇaṃ olokesīti atītabuddhā kena bhājanena paṭiggaṇhiṃsūti buddhāciṇṇaṃ olokesi. Dvevācike saraṇe patiṭṭhāyāti saṅghassa anuppannattā buddhadhammavasena dvevācike saraṇe patiṭṭhahitvā. Cetiyanti pūjanīyavatthuṃ. Jīvakesadhātuyāti jīvamānassa bhagavato kesadhātuyā.

Anāthapiṇḍikaseṭṭhivatthu

249. Dutiye teneva guṇenāti teneva dāyakabhāvasaṅkhātena guṇena. So hi sabbakāmasamiddhatāya vigatamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍamadāsi. Tena sabbakālaṃ upaṭṭhito anāthānaṃ piṇḍo etassa atthīti anāthapiṇḍikoti saṅkhaṃ gato. Yojanikavihāre kāretvāti yojane yojane ekamekaṃ vihāraṃ kāretvā. ‘‘Evarūpaṃ dānaṃ pavattesī’’ti vatvā tameva dānaṃ vibhajitvā dassento ‘‘devasikaṃ pañca salākabhattāni hontī’’tiādimāha. Tattha salākāya gāhetabbaṃ bhattaṃ salākabhattaṃ. Ekasmiṃ pakkhe ekadivasaṃ dātabbaṃ bhattaṃ pakkhikabhattaṃ. Dhuragehe ṭhapetvā dātabbaṃ bhattaṃ dhurabhattaṃ. Āgantukānaṃ dātabbaṃ bhattaṃ āgantukabhattaṃ. Evaṃ sesesupi. Pañca āsanasatāni gehe niccapaññattāneva hontīti gehe nisīdāpetvā bhuñjantānaṃ pañcannaṃ bhikkhusatānaṃ pañca āsanasatāni niccapaññattāni honti.

Cittagahapativatthu



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246. 第十二中"以三粗劣"是以称为衣粗劣、线粗劣、染粗劣的三粗劣。"芥子"是芥子种。
"彼子畜迷醉"是得到具色力等儿子和畜生说"我儿子端正有力有智能一切事,我牛无病端正能负重担,我牛多乳"如是为儿子和畜生迷醉的人。"着心"是于眼识等所缘、金银等、钵衣等得到的每一个中执着的缠心。"睡村"是入睡的有情身。"大暴流"是如如是村从深从广的大河暴流不余甚至狗而带一切去,如是死带去所说种类的人的意思。"不死分"是无死的部分,是指大涅槃的意思。这里其余明显。
狐母长老尼事
247. 第十三义明显。
(第五胜处品注释结束。)
长老尼圣典注释结束。
胜处品
(14) 6. 第六胜处品注释
多富沙跋利事
248. 优婆塞圣典注释第一中"最初归依者"是一切中作为第一而归依者。"此后"是七七日后。"作行断"是作行绝。如牛舍轭即使打也不走,作如是的意思。"彼等"是多富沙跋利。"入"是进入。"夜叉转"是夜叉的转。如是其余也。"观过去佛的习惯"是观过去佛以何器受的佛习惯。"住于二语归依"是因僧未生故住于佛法二语归依。"塔"是应供物。"活发舍利"是活着的世尊的发舍利。
给孤独长者事
249. 第二中"以彼功德"是以彼称为施者性的功德。因为他以一切欲圆满、离悭、具悲等德常施孤独食。由此常侍孤独食属他故得"给孤独"名。"作由旬精舍"是每由旬作一一精舍。说"行如是布施"而分别显示彼布施说"每日有五标券食"等。其中以标券应得的食是标券食。一半月一日应施的食是半月食。置主家应施的食是主食。应施来客的食是客食。如是其余也。"五百座家常设"是家坐食五百比丘的五百座常设。
质多居士事;

250. Tatiye migā eva migarūpāni. Bhikkhaṃ samādāpetvāti, ‘‘bhante, mayhaṃ anuggahaṃ karotha, idha nisīditvā bhikkhaṃ gaṇhathā’’ti bhikkhāgahaṇatthaṃ samādāpetvā . Vivaṭṭaṃ uddissa upacitaṃ nibbedhabhāgiyakusalaṃ upanissayo. Saḷāyatanavibhattimeva desesīti saḷāyatanavibhāgappaṭisaṃyuttameva dhammakathaṃ kathesi. Therenāti tattha sannihitānaṃ sabbesaṃ jeṭṭhena mahātherena. Pañhaṃ vissajjetuṃ asakkontenāti cittena gahapatinā ‘‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti, ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na hoti ca tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle gaṇitāni, imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’ti evamādinā (saṃ. ni. 4.345) pañhe puṭṭhe taṃ pañhaṃ vissajjetuṃ asakkontena. Imaṃ kira pañhaṃ yāvatatiyaṃ puṭṭho mahāthero tuṇhī ahosi. Atha isidattatthero cintesi – ‘‘ayaṃ thero neva attanā byākaroti, na aññaṃ ajjhesati, upāsako ca bhikkhusaṅghaṃ vihesati, ahametaṃ byākaritvā phāsuvihāraṃ katvā dassāmī’’ti. Evaṃ cintetvā ca āsanato vuṭṭhāya therassa santikaṃ gantvā ‘‘byākaromahaṃ, bhante, cittassa gahapatino etaṃ pañha’’nti (saṃ. ni. 

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250. 第三中"鹿相"就是鹿形。"使受食"是"尊者们,请对我作摄受,坐此处受食"而使为受食。"向解脱积集的通达分善"是资粮。"只说六处分别"是只说与六处分别相应的说法。"长老"是在那里集合的一切中最长的大长老。"不能解答问题"是质多居士问"尊者,此等种种见在世间生起,'世间常'或'世间无常'或'世间有边'或'世间无边'或'命即身'或'命异身异'或'如来死后有'或'如来死后无'或'如来死后有无'或'如来死后非有非无'或此等梵网中计算的六十二见,尊者,此等见何有时有,何无时无?"(相应部4.345)如是等问题时不能解答问题。据说大长老被问此问题达三次默然。那时伊私达多长老想:"此长老自己不解说也不请他人,优婆塞扰比丘众,我解说此而使安乐住。"如是想已从座起去长老处说"尊者,我为质多居士解说此问题"(相应部

4.345) āha. Evaṃ vutte thero ‘‘byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañha’’nti isidattaṃ ajjhesi. Tena vuttaṃ – ‘‘pañhaṃ vissajjetuṃ asakkontena ajjhiṭṭho’’ti.

Pañhaṃ vissajjetvāti ‘‘yā imā, gahapati, anekavihitā diṭṭhiyo loke uppajjanti ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle gaṇitāni, imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’’tiādinā nayena pañhaṃ vissajjetvā. Gihisahāyakabhāve ñāteti therassa gihisahāyakabhāve cittena gahapatinā ñāte. Citto kira, gahapati, tassa pañhaveyyākaraṇe tuṭṭho ‘‘kuto, bhante, ayyo isidatto āgacchatī’’ti vatvā ‘‘avantiyā kho ahaṃ, gahapati, āgacchāmī’’ti vutto ‘‘atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṃ adiṭṭhasahāyo pabbajito, diṭṭho so āyasmatā’’ti pucchi. Thero ca ‘‘evaṃ, gahapatī’’ti vatvā ‘‘kahaṃ nu kho, bhante, so āyasmā etarahi viharatī’’ti puna puṭṭho tuṇhī ahosi. Atha citto gahapati ‘‘ayyo no, bhante, isidatto’’ti pucchitvā ‘‘evaṃ, gahapatī’’ti vutte attano gihisahāyabhāvaṃ aññāsi.

Tejosamāpattipāṭihāriyaṃ dassetvāti ekasmiṃ kira divase citto gahapati ‘‘sādhu me, bhante, ayyo uttarimanussadhammā iddhipāṭihāriyaṃ dassetū’’ti mahātheraṃ yāci. Thero ‘‘tena hi tvaṃ, gahapati, āḷinde uttarāsaṅgaṃ paññāpetvā tattha tiṇakalāpaṃ okirā’’ti vatvā tena ca tathā kate sayaṃ vihāraṃ pavisitvā ca ghaṭikaṃ datvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāresi, yathā tāḷacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpeti, uttarāsaṅgaṃ na jhāpeti. Atha citto gahapati uttarāsaṅgaṃ papphoṭetvā saṃviggo lomahaṭṭhajāto ekamantaṃ ṭhito theraṃ bahi nikkhamantaṃ disvā ‘‘abhiramatu, bhante, ayyo macchikāsaṇḍe, ramaṇīyaṃ ambāṭakavanaṃ, ahaṃ ayyassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti āha. Tato thero ‘‘na dāni idha vasituṃ sakkā’’ti tamhā vihārā pakkāmi. Taṃ sandhāyetaṃ vuttaṃ – ‘‘tejosamāpatti pāṭihāriyaṃ dassetvā ‘idāni idha vasituṃ na yutta’nti yathāsukhaṃ pakkāmī’’ti. Dve aggasāvakātiādīsu yaṃ vattabbaṃ, taṃ vitthārato vinayapāḷiyaṃ āgatameva.

Saddhoti lokiyalokuttarāya saddhāya samannāgato. Sīlenāti agāriyasīlaṃ anagāriyasīlanti duvidhaṃ sīlaṃ, tesu idha agāriyaṃ sīlaṃ adhippetaṃ, tena samannāgatoti attho. Yasobhogasamappitoti yādiso anāthapiṇḍikādīnaṃ pañcaupāsakasataparivārasaṅkhāto agāriyo yaso, tādiseneva yasena, yo ca dhanadhaññādiko ceva sattavidhaariyadhanasaṅkhāto cāti duvidho bhogo, tena ca samannāgatoti attho. Yaṃ yaṃ padesanti puratthimādīsu disāsu evarūpo kulaputto yaṃ yaṃ padesaṃ bhajati, tattha tattha evarūpena lābhasakkārena pūjitova hotīti attho.

Hatthakaāḷavakavatthu



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4.345)说。如是说时长老请伊私达多"贤友伊私达多,你为质多居士解说此问题。"所以说"不能解答问题被请求。"
"解答问题"是以"居士,此等种种见在世间生起'世间常'或'世间无常'...等...此等梵网中计算的六十二见,居士,此等见有身见有时有,有身见无时无"等方式解答问题。"知在家友性"是质多居士知长老的在家友性。据说质多居士对他解答问题欢喜说"尊者,尊者伊私达多从何处来?"说"居士,我从阿槃提来"时问"尊者,阿槃提有名伊私达多族子是我们未见友出家,尊者见他吗?"长老说"是,居士"再问"尊者,那尊者现在住何处?"默然。那时质多居士问"尊者是我们的尊者伊私达多吗?"说"是,居士"时知自己的在家友性。
"显示火定神变"是据说一日质多居士请大长老"善哉尊者,请尊者显示上人法神变。"长老说"那么居士,在阳台铺上衣在其上撒草捆。"彼如是作后自己入精舍锁门作如是神通行,如从锁眼和门隙火焰出烧草不烧上衣。那时质多居士拍打上衣惊怖毛竖立一边立见长老出来说"尊者,请尊者乐住摩醯沙,庵婆园可爱,我将为尊者作衣食住药资具等的勤。"从此长老"今不能住此"从彼精舍去。关于此说此"显示火定神变说'今不应住此'随乐而去。"两上首弟子等中应说的详细已来于律典。
"信"是具世间出世间信。"戒"是居家戒和出家戒二种戒,这里意指居家戒,是具彼的意思。"具名利"是如给孤独等的五百优婆塞眷属称的居家名,具如是名,和财谷等及七圣财称的二种利,也具彼的意思。"何处"是如是族子亲近东等方中何处处,在彼处彼处必为如是利养恭敬供养的意思。
哈达卡阿拉瓦卡事

251. Catutthe catubbidhena saṅgahavatthunāti dānapiyavacanaatthacariyāsamānattatāsaṅkhātena catubbidhena saṅgahavatthunā. ‘‘Sve bhattacāṭiyā saddhiṃ āḷavakassa pesetabbo ahosī’’ti vuttamatthaṃ pākaṭaṃ katvā dassetuṃ – ‘‘tatrāyaṃ anupubbikathā’’tiādimāha. Migavatthāya araññaṃ gantvāti āḷavako rājā vividhanāṭakūpabhogaṃ chaḍḍetvā corappaṭibāhanatthañca paṭirājanisedhanatthañca byāyāmakaraṇatthañca sattame sattame divase migavaṃ gacchanto ekadivasaṃ balakāyena saddhiṃ ‘‘yassa passena migo palāyati, tasseva so bhāro’’ti katakatikavatto migavatthāya araññaṃ gantvā. Ekaṃ miganti attano ṭhitaṭṭhānena palātaṃ eṇimigaṃ. Anubandhitvāti tiyojanamaggaṃ ekakova anubandhitvā. Javasampanno hi rājā dhanuṃ gahetvā pattikova tiyojanaṃ taṃ migamanubandhi. Ghātetvāti yasmā eṇimigā tiyojanavegā eva honti, tasmā parikkhiṇajavaṃ taṃ migaṃ udakaṃ pavisitvā ṭhitaṃ ghātetvā. Dvidhā chetvā dhanukoṭiyaṃ lagetvā nivattetvā āgacchantoti anatthikopi maṃsena ‘‘nāsakkhi migaṃ gahetu’’nti apavādamocanatthaṃ dvidhā chinnaṃ dhanukoṭiyaṃ lagetvā āgacchanto. Sandacchāyanti ghanacchāyaṃ bahalapattapalāsaṃ.

Rukkhe adhivatthā devatāti āḷavakaṃ yakkhaṃ sandhāya vadati. So hi mahārājūnaṃ santikā varaṃ labhitvā majjhanhikasamaye tassa rukkhassa chāyāya phuṭṭhokāsaṃ paviṭṭhe pāṇino khādanto tattha paṭivasati. Āḷavakassa nisīdanapallaṅke nisīdīti yattha abhilakkhitesu maṅgaladivasādīsu āḷavako nisīditvā siriṃ anubhoti, tasmiṃyeva dibbaratanapallaṅke nisīdi. Attano gamane asampajjamāne ‘‘kiṃ nu kho kāraṇa’’nti āvajjentāti tadā kira sātāgirahemavatā bhagavantaṃ jetavaneyeva vanditvā ‘‘yakkhasamāgamaṃ gamissāmā’’ti saparivārā nānāyānehi ākāsena gacchanti, ākāse ca yakkhānaṃ na sabbattha maggo atthi, ākāsaṭṭhāni vimānāni pariharitvā maggaṭṭhāneneva maggo hoti, āḷavakassa pana vimānaṃ bhūmaṭṭhaṃ suguttaṃ pākāraparikkhittaṃ susaṃvihitadvāraṭṭālakagopuraṃ upari kaṃsajālasañchannamañjūsāsadisaṃ tiyojanaṃ ubbedhena, tassa upari maggo hoti, te taṃ padesamāgamma gantumasamatthā ahesuṃ. Buddhānañhi nisinnokāsassa uparibhāgena yāva bhavaggā koci gantumasamattho, tasmā attano gamane asampajjamāne ‘‘kiṃ nu kho kāraṇa’’nti āvajjesuṃ. Tesaṃ kathaṃ sutvā cintesīti yasmā assaddhassa saddhākathā dukkathā hoti dussīlādīnaṃ sīlakathādayo viya, tasmā tesaṃ yakkhānaṃ santikā bhagavato pasaṃsaṃ sutvā eva aggimhi pakkhittaloṇasakkharā viya abbhantare uppannakopena paṭapaṭāyamānahadayo hutvā cintesi. Pabbatakūṭanti kelāsapabbatakūṭaṃ.


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251. 第四中"以四摄事"是以布施、爱语、利行、同事称的四摄事。为显示"明日与食器应送给阿拉瓦卡"所说义明显说"这里是次第故事"等。"为猎去林"是阿拉瓦卡王舍各种歌舞享受为阻止盗贼和阻止敌王和作运动每七日去打猎,一日与军队约定"鹿从谁边逃,彼即负责"为猎去林。"一鹿"是从自己站处逃走的羚鹿。"追"是一人追三由旬道。因为王有速力拿弓步行追彼鹿三由旬。"杀"是因羚鹿是三由旬速故杀尽力入水住的彼鹿。"分二挂弓角返回来"是虽不需肉为脱"不能捕鹿"诽谤而分二挂弓角来。"密荫"是浓荫多叶。
"住树天神"是说关于阿拉瓦卡夜叉。因为他从大王处得愿在中午时食杀进入彼树荫触处的生命而住彼处。"坐阿拉瓦卡的坐垫"是在阿拉瓦卡作吉祥等日坐享荣的彼天宝座坐。"自己不能行作何因思择"是据说那时娑多耆利和醯摩婆多在祗园礼世尊说"我们将去夜叉集会"与眷属以种种车乘行空,在空中夜叉不处处有道路,绕空中宫殿由道处是道,但阿拉瓦卡的宫殿地住善防城墙围善设门楼堡楼上铜网覆如箱三由旬高,其上有道路,他们来彼处不能行。因为佛坐处上至有顶任何人不能行,所以自己不能行作何因思择。"闻彼等语想"是因为对无信者说信语难说如对无戒等说戒等语,所以从彼等夜叉处闻世尊赞后如盐块投火中以内生忿心跳动而想。"山峰"是开罗舍山峰。


Ito paṭṭhāya āḷavakayuddhaṃ vitthāretabbanti so kira manosilātale vāmapādena ṭhatvā ‘‘passatha dāni tumhākaṃ vā satthā mahānubhāvo, ahaṃ vā’’ti dakkhiṇapādena saṭṭhiyojanamattaṃ kelāsakūṭapabbataṃ akkami, taṃ ayokūṭappahato viya niddhantaayapiṇḍo papaṭikāyo muñci. So tatra ṭhatvā ‘‘ahaṃ āḷavako’’ti ugghosesi, sakalajambudīpaṃ saddo phari. Tiyojanasahassavitthatahimavāpi sampakampi yakkhassānubhāvena. So vātamaṇḍalaṃ samuṭṭhāpesi ‘‘eteneva samaṇaṃ palāpessāmī’’ti. Te puratthimādibhedā vātā samuṭṭhahitvā aḍḍhayojanayojanadviyojanatiyojanappamāṇāni pabbatakūṭāni padāletvā vanagaccharukkhādīni ummūletvā āḷavinagaraṃ pakkhandā jiṇṇahatthisālādīni cuṇṇentā chadaniṭṭhakā ākāse bhamentā. Bhagavā ‘‘mā kassaci uparodho hotū’’ti adhiṭṭhāsi. Te vātā dasabalaṃ patvā cīvarakaṇṇamattampi cāletuṃ nāsakkhiṃsu. Tato mahāvassaṃ samuṭṭhāpesi ‘‘udakena ajjhottharitvā samaṇaṃ māressāmī’’ti. Tassānubhāvena uparūpari satapaṭalasahassapaṭalādibhedā valāhakā uṭṭhahitvā pavassiṃsu. Vuṭṭhidhārāvegena pathavī chiddā ahosi. Vanarukkhādīnaṃ upari mahogho āgantvā dasabalassa cīvare ussāvabindumattampi temetuṃ nāsakkhi. Tato pāsāṇavassaṃ samuṭṭhāpesi. Mahantāni mahantāni pabbatakūṭāni dhūmāyantāni pajjalantāni ākāsenāgantvā dasabalaṃ patvā dibbamālāguḷāni sampajjiṃsu. Tato paharaṇavassaṃ samuṭṭhāpesi. Ekatodhārā ubhatodhārā asisattikhurappādayo dhūmāyantā pajjalantā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni ahesuṃ.

Tato aṅgāravassaṃ samuṭṭhāpesi. Kiṃsukavaṇṇā aṅgārā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni hutvā vikiriṃsu. Tato kukkuḷavassaṃ samuṭṭhāpesi. Accuṇho kukkuḷo ākāsenāgantvā dasabalassa pādamūle candanacuṇṇaṃ hutvā nipati. Tato vālikavassaṃ samuṭṭhāpesi. Atisukhumā vālikā dhūmāyantā pajjalantā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni hutvā nipatiṃsu. Tato kalalavassaṃ samuṭṭhāpesi. Taṃ dhūmāyantaṃ pajjalantaṃ ākāsenāgantvā dasabalassa pādamūle dibbagandhaṃ hutvā nipati. Tato andhakāraṃ samuṭṭhāpesi ‘‘bhiṃsetvā samaṇaṃ palāpessāmī’’ti. Caturaṅgasamannāgataṃ andhakārasadisaṃ hutvā dasabalaṃ patvā sūriyappabhāvihatamivandhakāraṃ antaradhāyi. Evaṃ yakkho imāhi navahi vātavassapāsāṇapaharaṇaṅgārakukkuḷavālikakalalandhakāravuṭṭhīhi bhagavantaṃ palāpetumasakkonto nānāvidhappaharaṇahatthaanekappakārarūpabhūtagaṇasamākulāya caturaṅginiyā senāya sayameva bhagavantaṃ abhigato. Te bhūtagaṇā anekappakāravikāre katvā ‘‘gaṇhatha hanathā’’ti bhagavato upari āgacchantā viya ca honti. Apica kho niddhantalohapiṇḍaṃ viya makkhikā bhagavantaṃ allīyitumasamatthā eva ahesuṃ.


让我为您直译这段巴利文：
从此应详说阿拉瓦卡战。据说他在朱砂地左足立说"现看你们的师或我大威力"以右足踏六十由旬开罗舍山峰,彼如铁锤打般裂片。他立彼处宣称"我是阿拉瓦卡",声遍整瞻部洲。三千由旬广的雪山也因夜叉威力震动。他生风轮"以此即将吹走沙门。"彼东等风生起破半由旬、一由旬、二由旬、三由旬量的山峰拔树丛等冲入阿拉维城粉碎旧象舍等旋转屋顶砖空中。世尊决意"勿有任何妨碍。"彼等风至十力不能动衣角许。从此生大雨"以水淹杀沙门。"以彼威力上上百层千层等云生起降雨。以雨水力地成孔。大洪水来树林上不能湿十力衣一滴许。从此生石雨。大大山峰烟冒燃烧来空中至十力成天花鬘球。从此生武器雨。单刃双刃剑矛锐箭等烟冒燃烧来空中在十力足下成天花。
从此生炭火雨。如紧叔迦花色炭火来空中在十力足下成天花散。从此生热灰雨。极热灰来空中在十力足下成旃檀粉落。从此生砂雨。极细砂烟冒燃烧来空中在十力足下成天花落。从此生泥雨。彼烟冒燃烧来空中在十力足下成天香落。从此生黑暗"恐吓沙门将逃。"成如具四支黑暗至十力如为日光破黑暗消失。如是夜叉以此九种风雨石武器炭热灰砂泥黑暗雨不能令世尊逃,以种种武器手种种形态鬼群杂四支军自己近世尊。彼等鬼群作种种变化说"捉打"如来世尊上,但如蝇于炼铁团不能触世尊。


Evaṃ sabbarattiṃ anekappakāravibhiṃsākāradassanenapi bhagavantaṃ cāletumasakkonto āḷavako cintesi – ‘‘yaṃnūnāhaṃ kenaci ajeyyaṃ dussāvudhaṃ muñceyya’’nti. Sace hi so duṭṭho ākāse taṃ dussāvudhaṃ muñceyya, dvādasa vassāni devo na vasseyya. Sace pathaviyaṃ muñceyya , sabbarukkhatiṇādīni sussitvā dvādasavassantaraṃ na puna ruheyyuṃ. Sace samudde muñceyya, tattakapāle udakabindu viya sabbaṃ susseyya. Sace sinerupabbate muñceyya, khaṇḍākhaṇḍaṃ hutvā vikireyya. So evaṃmahānubhāvaṃ dussāvudhaṃ uttarisāṭakaṃ muñcitvā aggahesi. Yebhuyyena dasasahassilokadhātudevatā vegena sannipatiṃsu ‘‘ajja bhagavā āḷavakaṃ damessati, tattha dhammaṃ sossāmā’’ti. Yuddhadassanakāmāpi devatā sannipatiṃsu. Evaṃ sakalampi ākāsaṃ devatāhi paripuṇṇaṃ ahosi. Athāḷavako bhagavato samīpe uparūpari vicaritvā vatthāvudhaṃ muñci . Taṃ asanicakkaṃ viya ākāse bheravasaddaṃ karontaṃ dhūmāyantaṃ pajjalantaṃ bhagavantaṃ patvā yakkhassa mānamaddanatthaṃ pādapuñchanacoḷaṃ hutvā pādamūle nipati. Āḷavako taṃ disvā chinnavisāṇo viya usabho, uddhaṭadāṭho viya sappo nittejo nimmado nipātitamānaddhajo ahosi. Evamidaṃ āḷavakayuddhaṃ vitthāretabbaṃ.

Aṭṭha pañhe pucchīti –

‘‘Kiṃ sūdha vittaṃ purisassa seṭṭhaṃ,

Kiṃ su suciṇṇaṃ sukhamāvahāti;

Kiṃ su have sādutaraṃ rasānaṃ,

Kathaṃ jīviṃ jīvitamāhu seṭṭha’’nti. (saṃ. ni. 1.246; su. ni. 183) –

Ādinā aṭṭha pañhe pucchi. Satthā vissajjesīti –

‘‘Saddhīdha vittaṃ purisassa seṭṭhaṃ,

Dhammo suciṇṇo sukhamāvahāti;

Saccaṃ have sādutaraṃ rasānaṃ,

Paññājīviṃ jīvitamāhu seṭṭha’’nti. (saṃ. ni. 1.246; su. ni. 184) –

Ādinā vissajjesi. Vikkandamānāyāti accantaṃ paridevamānāya.

Mahānāmasakkavatthu

252. Pañcame satthā tato paraṃ paṭiññaṃ nādāsīti saṃvaccharato paraṃ sikkhāpadapaññattiyā paccayappavāraṇāsādiyanassa vāritattā ‘‘paṭiññaṃ nādāsī’’ti vuttaṃ. Tathā hi bhagavā tatiyavārepi mahānāmena sakkena ‘‘icchāmahaṃ, bhante, saṅghaṃ yāvajīvaṃ bhesajjena pavāretu’’nti (pāci. 304-305) vutte ‘‘sādhu sādhu, mahānāma, tena hi tvaṃ, mahānāma, saṅghaṃ yāvajīvaṃ bhesajjena pavārehī’’ti paṭiññaṃ adāsiyeva. Evaṃ paṭiññaṃ datvā pacchā chabbaggiyehi bhikkhūhi mahānāmassa sakkassa viheṭhitabhāvaṃ sutvā chabbaggiye bhikkhū vigarahitvā sikkhāpadaṃ paññapesi ‘‘agilānena bhikkhunā cātumāsappaccayapavāraṇā sāditabbā aññatra punappavāraṇāya aññatra niccappavāraṇāya. Tato ce uttari sādiyeyya, pācittiya’’nti. Tasmā paṭhamaṃ anujānitvāpi pacchā sikkhāpadabandhanena vāritattā ‘‘paṭiññaṃ nādāsī’’ti vuttaṃ.

Uggagahapatyādivatthu

253-256. Chaṭṭhasattamaaṭṭhamanavamāni suviññeyyāneva.

Nakulapitugahapativatthu



让我为您直译这段巴利文：
如是整夜以种种恐怖相也不能动世尊,阿拉瓦卡想"我应放任何不可胜的恶器。"因为若恶者在空放彼恶器,十二年雨不会下。若在地放,一切树草等干十二年间不复生。若在海放,如热锅水滴一切会干。若在须弥山放,会破碎散落。他如是大威力恶器脱上衣拿。大多十千世界天神速集"今世尊将调伏阿拉瓦卡,我们将闻法。"欲见战斗的天神也集。如是整个空满天神。那时阿拉瓦卡在世尊近上上行放衣器。彼如雷轮在空作可怖声烟冒燃烧至世尊为碾夜叉慢成擦足布在足下落。阿拉瓦卡见彼如断角牛,如拔毒牙蛇无力无慢降慢幢。如是应详说此阿拉瓦卡战。
"问八问"是:
"何者此人最上财,
何善行能引安乐;
何者实为味中胜,
如何生活谓最上。"(相应部1.246;经集183)等问八问。师解答:
"信为此人最上财,
法善行能引安乐;
实语实为味中胜,
慧生活谓为最上。"(相应部1.246;经集184)等解答。"叫喊"是极哭泣。
摩诃男释事
252. 第五中"师此后不许"说"不许"是因一年后以学处制定禁止受请供养缘。如是世尊第三次摩诃男释说"尊者,我欲终生以药请僧"(巴吉提耶304-305)时说"善哉善哉,摩诃男,摩诃男,你终生以药请僧"即许。如是许已后闻六群比丘扰摩诃男释呵责六群比丘制学处"无病比丘应受四月请供养除再请除常请。若受过此,巴吉提耶。"所以先许后以学处束缚禁故说"不许"。
郁伽居士等事
253-256. 第六七八九易知。
那拘罗父居士事

257. Dasame susumāragirinagareti evaṃnāmake nagare. Tassa kira nagarassa vatthupariggahadivase avidūre udakarahade susumāro saddamakāsi, giraṃ nicchāresi. Atha nagare anantarāyena māpite tameva susumāragirakaraṇaṃ subhanimittaṃ katvā ‘‘susumāragirī’’tvevassa nāmaṃ akaṃsu. Keci pana ‘‘susumārasaṇṭhānattā susumāro nāma eko giri, so tassa nagarassa samīpe, tasmā taṃ susumāragiri etassa atthīti susumāragirīti vuccatī’’ti vadanti. Bhesakaḷāvaneti bhesakaḷānāmake vane. ‘‘Bhesakalāvane’’tipi pāṭho. Kathaṃ pana bhagavati nesaṃ puttasaññā patiṭṭhāsīti āha – ‘‘ayaṃ kirā’’tiādi. Daharasseva daharā ānītāti me daharasseva sato daharā ānītāti attho. Aticaritāti atikkamitvā caranto.

(Chaṭṭhaetadaggavaggavaṇṇanā niṭṭhitā.)

Upāsakapāḷisaṃvaṇṇanā niṭṭhitā.

14. Etadaggavaggo

(14) 7. Sattamaetadaggavaggavaṇṇanā

Sujātāvatthu

258. Upāsikāpāḷisaṃvaṇṇanāya paṭhamaṃ suviññeyyameva.

Visākhāvatthu

259. Dutiye mahālatāpasādhanassāti mahālatāpiḷandhanassa. Tasmiñca piḷandhane catasso vajiranāḷiyo upayogaṃ agamaṃsu. Muttānaṃ ekādasa nāḷiyo, pavāḷassa dvāvīsati nāḷiyo, padumarāgamaṇīnaṃ tettiṃsa nāḷiyo. Iti etehi ca aññehi ca indanīlādīhi nīlapītalohitodātamañjiṭṭhasāmakabaravaṇṇavasena sattavaṇṇehi vararatanehi niṭṭhānaṃ agamāsi, taṃ sīse paṭimukkaṃ yāva pādapiṭṭhiyā bhassati, pañcannaṃ hatthīnaṃ balaṃ dhārayamānāva naṃ itthī dhāretuṃ sakkoti. Antoaggi bahi na nīharitabbotiādīnaṃ attho upari āvi bhavissati. Sesamettha suviññeyyameva.

Khujjuttarā-sāmāvatīvatthu

260-261. Tatiyacatutthesu pāyāsassāti bahalatarassa pāyāsassa. Taṃ pāyāsaṃ bhuñjantesūti taṃ bahalataraṃ garusiniddhaṃ pāyāsaṃ bhuñjantesu. Jīrāpetuṃ asakkontoti antarāmagge appāhāratāya mandagahaṇikattā jīrāpetuṃ asakkonto. Vāḷamigaṭṭhāneti vāḷamigehi adhiṭṭhitaṭṭhāne. Anuvijjantoti vicārento. Sālāti naḷakārasālā. Mudhā na karissatīti mūlyaṃ vinā na karissati. Ālimpesīti aggiṃ adāsi, aggiṃ jālesīti attho. Pekkhāti āgamehi. Upadhisampadāti sarīrasampatti. Vaṭarukkhaṃ patvāti nigrodharukkhaṃ patvā. Suvaṇṇakaṭaketi suvaṇṇavalaye. Abbhuṃ meti me avaḍḍhīti attho. Anto asodhetvāti paṇṇasālāya anto kassaci atthibhāvaṃ vā natthibhāvaṃ vā anupadhāretvā. Sesaṃ suviññeyyameva.

Uttarānandamātāvatthu

262. Pañcame upanissayaṃ disvāti iminā yathā visesādhigamassa satipi paccuppannapaccayasamavāye avassaṃ upanissayasampadā icchitabbā, evaṃ diṭṭhadhammavedanīyabhāvena vipaccanakassa kammassapi paccuppannasamavāyo viya upanissayasampadāpi savisesā icchitabbāti dasseti. Tathā hi ukkaṃsagatasappurisūpanissayayonisomanasikāresu labbhamānesupi upanissayarahitassa visesādhigamo na sampajjatevāti. Kappiyaṃ katvāti yathā kappiyaṃ hoti, tathā katvā. Patte patiṭṭhapeyyāti āhāraṃ dānamukhe vissajjeyya. Tīhi cetanāhīti pubbabhāgamuñcaanumodanācetanāhi. Vuttañhetaṃ –

‘‘Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye;

Datvā attamano hoti, esā puññassa sampadā’’ti. (a. ni. 

让我为您直译这段巴利文：
257. 第十"苏苏马拉山城"是如是名城。据说彼城择地日不远水池鳄鱼作声,出声。那时无障碍建城以彼鳄鱼作为吉相作"苏苏马拉山"为其名。有人说"因鳄鱼形状名一山,彼在其城近,所以说'此有苏苏马拉山'为苏苏马拉山。""贝萨咖拉林"是名为贝萨咖拉林。也读作"贝萨咖拉林"。"如何对世尊建立子想"说"据说此"等。"少时娶少女"意为我少时娶少女。"越"是超越行。
(第六最上品注终)
优婆塞品注终。
14. 最上品
(14) 7. 第七最上品注
苏佳塔事
258. 优婆夷品注第一易知。
毗舍佉事
259. 第二"大蔓饰"是大蔓装饰。彼装饰用四那利金刚。珍珠十一那利,珊瑚二十二那利,红宝三十三那利。如是以此等及其他青玉等以青黄赤白深红褐杂七色宝成,彼戴于头坠至足背,持五象力的女人能持。"内火不应带外"等义将显上。此余易知。
屈支郁多拉-沙玛瓦提事
260-261. 第三四中"粥"是极浓粥。"食彼粥"是食彼浓厚极润粥。"不能消"是中路因少食缓消化不能消。"猛兽处"是猛兽住处。"检查"是考察。"室"是竹工室。"不免费"是不无价。"燃"是下火,意为燃火。"看"是等。"依具圆满"是身体圆满。"至榕树"是至尼拘律树。"金镯"是金手环。"兴我"意为我增长。"内不净"是不观察草庵内有无何人。余易知。
郁多拉难陀母事
262. 第五"见近依"以此显虽有现缘和合定须近依圆满,如是现法受业虽成熟也应特别近依圆满。如是虽得最上善士近依如理作意,无近依不成殊胜证得。"作净"是作如何净。"置钵"是施食置施处。"三思"是前分施随喜思。如说:
"施前意悦善,施时心净信;
施已意欢喜,此为福圆满。"(增支部

6.37; pe. va. 305);

Tavamanaṃ sandhārehīti ‘‘ajja bhattaṃ cirāyita’’nti kodhato tava cittaṃ sandhārehi, mā kujjhīti attho. Olokitolokitaṭṭhānaṃ…pe… samparikiṇṇaṃ viya ahosīti tena kasitaṭṭhānaṃ sabbaṃ suvaṇṇabhāvāpattiyā mahākosātakipupphehi sañchannaṃ viya ahosi. Tādiseti tayā sadise. Na kopemīti na vināsemi, jātiyā na hīḷemi. Pūjaṃ karotīti sammāsambuddhassa pūjaṃ karoti. Antaravatthunti gehaṅgaṇaṃ. Bhoti sambodhane nipāto. Jeti avaññālapanaṃ. Sayaṃ ariyasāvikābhāvato satthuvasena ‘‘sapitikā dhītā’’ti vatvā satthu sammukhā dhammassavanena tassā visesādhigamaṃ paccāsīsantī ‘‘dasabale khamanteyeva khamissāmī’’ti āha. Kadariyanti thaddhamacchariṃ.

Suppavāsāvatthu

263. Chaṭṭhe paṇītadāyikānanti paṇītarasavatthūnaṃ dāyikānaṃ. Āyuno ṭhitihetuṃ bhojanaṃ dentī āyuṃ deti nāma. Esa nayo vaṇṇaṃ detītiādīsu. Tenāha – ‘‘pañca ṭhānānī’’ti. Kammasarikkhakañcetaṃ phalanti dassento ‘‘āyuṃ kho pana datvā’’tiādimāha. Tattha datvāti dānahetu. Bhāginīti bhāgavatī laddhuṃ bhabbā.

Suppiyāvatthu

264. Sattame ūrumaṃsaṃ chinditvā dāsiyā adāsīti āgataphalā viññātasāsanā ariyasāvikā attano sarīradukkhaṃ acintetvā tassa bhikkhuno rogavūpasamameva paccāsīsantī attano ūrumaṃsaṃ chinditvā dāsiyā adāsi. Satthāpi tassā tathāpavattaṃ ajjhāsayasampattiṃ disvā ‘‘mama sammukhībhāvūpagamanenevassā vaṇo ruhitvā sañchavi jāyati, phāsubhāvo hotī’’ti ca disvā ‘‘pakkosatha na’’nti āha. Sā cintesīti ‘‘sabbalokassa hitānukampako satthā na maṃ dukkhāpetuṃ pakkosati, atthettha kāraṇa’’nti cintesi. Attanā katakāraṇaṃ sabbaṃ kathesīti buddhānubhāvavibhāvanatthaṃ kathesi, na attano daḷhajjhāsayatāya vibhāvanatthaṃ. Gilānupaṭṭhākīnaṃ aggaṭṭhāne ṭhapesīti agaṇitattadukkhā gilānānaṃ bhikkhūnaṃ gelaññavūpasamane yuttappayuttāti gilānupaṭṭhākīnaṃ aggaṭṭhāne ṭhapesīti.

Kātiyānīvatthu

265. Aṭṭhame aveccappasannānanti ratanattayaguṇe yāthāvato ñatvā pasannānaṃ, so panassa pasādo maggenāgatattā kenaci akampanīyo. Adhigatenāti maggādhigameneva adhigatena. ‘‘Avigatenā’’ti vā pāṭho, tassattho ‘‘kadāci avigacchantenā’’ti. So appadhaṃsiyo ca hoti, tasmā vuttaṃ – ‘‘adhigatena acalappasādenā’’ti. Tattha kāyasakkhiṃ katvāti pamukhaṃ katvā, vacanatthato pana nāmakāyena desanāya sampaṭicchanavasena sakkhibhūtaṃ katvāti attho. Ummaggaṃ khanitvāti gharasandhicchedanena antopavisanamaggaṃ khanitvā. Dullabhassavananti dullabhasaddhammassavanaṃ. Mahāpathavī pavisitabbā bhaveyyāti avīcippavesanaṃ vadati.

Nakulamātāvatthu

266. Navame vissāsakathaneneva nakulamātā nakulapitā ca satthuvissāsikā nāma jātāti vuttaṃ – ‘‘vissāsikānanti vissāsakathaṃ kathentīnaṃ upāsikāna’’nti. Gahapatānīti gehasāminī. Vuttamevāti upāsakapāḷiyaṃ nakulapitukathāyaṃ vuttanayameva.

Kāḷīkuraragharikāvatthu



让我为您直译这段巴利文：
6.37;佩.瓦.305);
"制你慢"是"今日食迟"从嗔制你心,意为勿嗔。"视视处...遍满"是彼耕处一切得金色如满大葫芦花。"如是"是如你。"不害"是不毁坏,不以生贱视。"作供养"是对正等觉作供养。"中地"是家庭。"女"是呼格语气词。"啊"是轻蔑称呼。因自圣弟子性依师说"有父女"依师面前闻法期其证殊胜说"如忍十力我将忍。""悭"是坚固悭吝。
苏婆瓦莎事
263. 第六"施胜"是施胜味物。施命住因食名施命。如是"施色"等。故说"五事。"显此果与业相似说"施命"等。此中"施"是施因。"幸"是有幸应得。
苏毗耶事
264. 第七"割大腿肉给婢"是得果知教圣弟子不念自身苦只期望彼比丘病愈割自大腿肉给婢。师亦见其如是行胜意乐见"仅近我伤愈生皮成安乐"说"唤她。"她想"利益怜悯一切世间的师非令我苦唤我,此有因"而想。"说自作事一切"是为显佛威力说,非为显自坚固意乐。"置看病第一"是不计自苦勤于病比丘病愈故置看病第一。
迦帝耶尼事
265. 第八"证净"是如实知三宝功德净信,彼净信因道得故不为任何所动。"得"是以道得。或读作"不去",其义"任时不去。"彼不可坏,故说"得不动净信。"此中"身证"是置前,从语义是以名身领受说而作证。"掘地道"是掘破房入道。"难得闻"是难得闻正法。"应入大地"是说入阿鼻。
那拘罗母事
266. 第九说"亲密"即那拘罗母那拘罗父成师亲密说"亲密是说亲密语优婆夷。""家主"是家主妇。"如说"是如优婆塞品那拘罗父说。
黑鸮家事

267. Dasame anussavenevāti paccakkhato rūpadassanena satthu sammukhā dhammassavanena ca vinā kevalaṃ anussavaneneva parassa vacanaṃ anugatassavaneneva uppannena pasādena. Anussavikappasādanti anussavato āgatappasādaṃ.

(Sattamaetadaggavaggavaṇṇanā niṭṭhitā.)

Upāsikāpāḷisaṃvaṇṇanā samattā.

Niṭṭhitā ca manorathapūraṇiyā

Aṅguttaranikāya-aṭṭhakathāya

Etadaggavaggavaṇṇanāya anuttānatthadīpanā.


15. Aṭṭhānapāḷi (paṭhamavagga)

(15) 1. Aṭṭhānapāḷi-paṭhamavaggavaṇṇanā

268. Aṭṭhānapāḷivaṇṇanāyaṃ avijjamānaṃ ṭhānaṃ aṭṭhānaṃ, natthi ṭhānanti vā aṭṭhānaṃ. Anavakāsoti etthāpi eseva nayo. Tadatthanigamanameva hi ‘‘netaṃ ṭhānaṃ vijjatī’’ti vacananti. Tenāha – ‘‘ubhayenapī’’tiādi. Yanti kāraṇatthe paccattavacanaṃ. Hetuattho cettha kāraṇatthoti āha – ‘‘yanti yena kāraṇenā’’ti. Ukkaṭṭhaniddesenettha diṭṭhisampatti veditabbāti vuttaṃ – ‘‘maggadiṭṭhiyā sampanno’’ti. Kuto panāyamattho labbhatīti? Liṅgato, liṅgaṃ cetassa niccato upagamanappaṭikkhepo. Catubhūmakesūti idaṃ catutthabhūmakasaṅkhārānaṃ ariyasāvakassa visayabhāvūpagamanato vuttaṃ, na pana te ārabbha niccato upagamanasabbhāvato. Vakkhati hi ‘‘tadabhāve catutthabhūmakasaṅkhārā panā’’tiādinā. Abhisaṅkhatasaṅkhāraabhisaṅkharaṇakasaṅkhārānaṃ sappadesattā nippadesasaṅkhāraggahaṇatthaṃ ‘‘saṅkhatasaṅkhāresū’’ti vuttaṃ, lokuttarasaṅkhārānaṃ pana nivattane kāraṇaṃ sayameva vakkhati. Etaṃ kāraṇaṃ natthīti tathā upagamane setughāto natthi. Tejussadattāti saṃkilesavidhamanatejassa adhikabhāvato. Tathā hi te gambhīrabhāvena duddasā akusalānaṃ ārammaṇaṃ na hontīti. Idaṃ pana pakaraṇavasena vuttaṃ. Appahīnavipallāsānañhi santānesu kusaladhammānampi te ārammaṇaṃ na honti.

269. Asukhe sukhanti vipallāso ca idha sukhato upagamanassa ṭhānanti dassento ‘‘ekanta…pe… attadiṭṭhivasenā’’ti padhānadiṭṭhimāha. Gūthanti gūthaṭṭhānaṃ, diṭṭhiyā nibbānassa avisayabhāvo heṭṭhā vutto evāti kasiṇādipaṇṇattisaṅgahatthanti vuttaṃ.

270.Paricchedoti paricchindanaṃ paricchijja tassa gahaṇaṃ. Svāyaṃ yesu niccādito upagamanaṃ sambhavati, tesaṃ vasenayeva kātabboti dassento ‘‘sabbavāresu vā’’tiādimāha. Sabbavāresūti ‘‘niccato upagaccheyyā’’tiādinā āgatesu sabbesu suttapadesu. Puthujjano hīti hi-saddo hetuattho. Yasmā yaṃ yaṃ saṅkhāraṃ puthujjano niccādivasena gaṇhāti, taṃ taṃ ariyasāvako aniccādivasena gaṇhanto yāthāvato jānanto taṃ gāhaṃ taṃ diṭṭhiṃ vissajjeti, tasmā yattha gāho, tattha vissajjanāti catubhūmakasaṅkhārā idha saṅkhāraggahaṇena na gayhantīti attho.



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267. 第十"仅随闻"是无亲见色和师前闻法仅以随闻即随他语闻生信。"随闻信"是从随闻来信。
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15. 非处品(第一品)
(15) 1. 非处品第一品注
268. 非处品注中无有处为非处,或无处为非处。"无机会"此中也此理。即显示其义"此处不有"语。故说"以二"等。"彼"是因义主格。此中因义为因义说"彼即彼因。"以胜说此应知见圆满说"具道见。"从何得此义?从相,其相是常执否定。"四地中"是说第四地行成圣弟子境,非关于彼有常执。将说"彼无第四地行"等。因所造行能造行有余故说"诸行"为摄无余行,但自将说出世行除外因。"此因无"是如是执无桥碍。"具热"是因具破染热。如是彼等因甚深难见不成不善所缘。此依章说。未断颠倒相续中善法也不成所缘。
269. "非乐为乐"显颠倒及此为乐执处说"唯...我见。""粪"是粪处,前已说见非涅槃境故说摄遍处等施设。
270."限定"是限定彼取。显彼应仅依可能常等执者说"一切句中"等。"一切句中"是一切"常执"等经句中。"凡夫"是因义词。因凡夫以常等执取彼彼行,圣弟子以无常等取如实知舍彼执彼见,所以有执有舍故四地行此不摄行取义。

271. Puttasambandhena mātupitusamaññā dattakittimādivasenapi puttavohāro loke dissati, so ca kho pariyāyenāti nippariyāyena siddhaṃ taṃ dassetuṃ – ‘‘janikāva mātā, janakova pitā’’ti vuttaṃ. Tathā ānantariyakammassa adhippetattā ‘‘manussabhūtova khīṇāsavo arahāti adhippeto’’ti vuttaṃ. ‘‘Aṭṭhānameta’’ntiādinā ‘‘mātuādīnaṃyeva jīvitā voropane ariyasāvakassa abhabbabhāvadassanato tadaññaṃ ariyasāvako jīvitā voropetīti idaṃ atthato āpannamevā’’ti maññamāno vadati – ‘‘kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyā’’ti? ‘‘Aṭṭhānametaṃ anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’’ti vacanato ‘‘etampi aṭṭhāna’’nti vuttaṃ. Tenevāha – ‘‘sace hī’’tiādi. Evaṃ sante kasmā ‘‘mātara’’ntiādinā visesetvā vuttanti āha – ‘‘puthujjanabhāvassa panā’’tiādi. Tattha baladīpanatthanti saddhādibalasamannāgamadīpanatthaṃ. Ariyamaggenāgatasaddhādhibalavasena hi ariyasāvako tādisaṃ sāvajjaṃ na karoti.



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271. 因子关系的母父名和养子等子称在世见,彼实是假说故为显示无假说成就说"生母为母,生父为父。"如是因意图无间业说"意图人成漏尽阿罗汉。"由"此非处"等见圣弟子不能夺母等命性,想"圣弟子夺他命此义已成"说"难道圣弟子会夺他命?"由"此非处无机会,具见人故意夺生命,此处不有"语说"此亦非处。"故说"若"等。如是为何区别说"母"等说"但凡夫性"等。此中"为显力"是为显具信等力。因圣道来信等力故圣弟子不作如是有过。;

275.Pañcahi kāraṇehīti idamettha nipphādakāni tesaṃ pubbabhāgiyāni ca kāraṇāni kāraṇabhāvasāmaññena ekajjhaṃ gahetvā vuttaṃ, na pana sabbesaṃ samānayogakkhamattā. Ākārehīti kāraṇehi. Anussāvanenāti anurūpaṃ sāvanena. Bhedassa anurūpaṃ yathā bhedo hoti, evaṃ bhinditabbānaṃ bhikkhūnaṃ attano vacanassa sāvanena viññāpanena. Tenāha – ‘‘nanu tumhe’’tiādi. Kaṇṇamūle vacībhedaṃ katvāti etena pākaṭaṃ katvā bhedakaravatthudīpanaṃ vohāro, tattha attano nicchitamatthaṃ rahassavasena viññāpanaṃ anussāvananti dasseti.

Kammameva uddeso vā pamāṇanti tehi saṅghabhedasiddhito vuttaṃ, itare pana tesaṃ sambhārabhūtā. Tenāha – ‘‘vohārā’’tiādi. Tatthāti voharaṇe. Cutianantaraṃ phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttāni, tannibbattanena anantarakaraṇasīlāni, anantarappayojanāni cāti ānantariyāni, tāni eva kammānīti ānantariyakammāni.

Kammatoti ‘‘evaṃ ānantariyakammaṃ hoti, evaṃ ānantariyakammasadisa’’nti evaṃ kammavibhāgato. Dvāratoti kāyadvārato. Kappaṭṭhitiyatoti ‘‘idaṃ kappaṭṭhitiyavipākaṃ, idaṃ na kappaṭṭhitiyavipāka’’nti evaṃ kappaṭṭhitiyavibhāgato. Pākasādhāraṇādīhīti ‘‘idamettha vipaccati, idaṃ na vipaccatī’’ti vipaccanavibhāgato, gahaṭṭhapabbajitānaṃ sādhāraṇāsādhāraṇato, ādi-saddena vedanādivibhāgato ca.

Kammato tāva vinicchayo vuccatīti sambandho. Yasmā manussattabhāve ṭhitasseva kusaladhammānaṃ tikkhavisadabhāvāpatti, yathā tiṇṇaṃ bodhisattānaṃ bodhittayanibbattiyaṃ, evaṃ manussabhāve ṭhitasseva edisānaṃ akusaladhammānampi tikkhavisadabhāvāpattīti āha – ‘‘manussabhūtassevā’’ti. Pākatikamanussānampi ca kusaladhammānaṃ visesappatti vimānavatthuaṭṭhakathāyaṃ vuttanayeneva veditabbā. Yathāvutto ca attho samānajātiyassa vikopane garutaro, na tathā vijātiyassāti vuttaṃ – ‘‘manussabhūtaṃ mātaraṃ vā pitaraṃ vā’’ti. Liṅgaparivatte ca so eva ekakammanibbatto bhavaṅgappabandho jīvitindriyapabandho ca, na aññoti āha – ‘‘api parivattaliṅga’’nti. Arahattaṃ pattepi eseva nayo. Tassa vipākantiādi kammassa ānantariyabhāvasamatthanaṃ. Catukkoṭiyañcettha sambhavati. Tattha paṭhamā koṭi dassitā, itarāsu visaṅketabhāvaṃ dassetuṃ – ‘‘yo panā’’tiādi vuttaṃ. Yadipi tattha visaṅketo, kammaṃ pana garutaraṃ ānantariyasadisaṃ bhāyitabbanti āha – ‘‘bhāriyaṃ…pe… tiṭṭhatī’’ti. Ayaṃ pañhoti ñāpanicchānibbattā kathā.


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275. "五因"是此摄生因及其前分因以因性相同合说,非一切同修习性。"行相"是因。"随唤"是如应唤。破坏应如破坏,如是应破比丘自语唤知。故说"难道你们"等。"耳边作语"以此显明作破坏事说,此中密告自决意义为随唤。
业即标准是由彼等成僧破说,其他但为彼资具。故说"说"等。"此中"是说中。死后果为无间,属彼无间,以生彼无间性,及无间作用为无间,彼等即业为无间业。
"从业"是"如是为无间业,如是如无间业"如是从业分别。"从门"是从身门。"从住劫"是"此住劫果报,此非住劫果报"如是从住劫分别。"从果共等"是"此中熟,此不熟"从熟分别,从在家出家共不共,等字从受等分别。
"从业先说抉择"是相连。因人身立时成善法利利,如三菩萨成三菩提,如是人身立时成如是不善法利利说"仅人身。"常人善法殊胜应知如说天宫注。如说义在同类害重,不如是异类说"人身母或父。"性转也彼一业生有分相续命根相续,非他说"虽转性。"证阿罗汉也此理。"彼果报"等是成业无间性。此中有四边。此中显第一边,显余异相说"若"等。虽彼异相,但业重如无间应怖说"重...住。""此问"是欲知生话。


Abhisandhināti adhippāyena. Ānantariyaṃ phusatīti maraṇādhippāyeneva ānantariyavatthuno vikopitattā vuttaṃ. Ānantariyaṃ na phusatīti ānantariyavatthuabhāvato ānantariyaṃ na hoti. Sabbattha hi purimaṃ abhisandhicittaṃ appamāṇaṃ, vadhakacittaṃ pana tadārammaṇaṃ jīvitindriyañca ānantariyabhāve pamāṇanti daṭṭhabbaṃ. Saṅgāmacatukkaṃ sampattavasena yojetabbaṃ. Yo hi parasenāya aññañca yodhaṃ pitarañca kammaṃ karonte disvā yodhassa usuṃ khipati ‘‘etaṃ vijjhitvā mama pitaraṃ vijjhissatī’’ti, yathādhippāyaṃ gate pitughātako hoti. ‘‘Yodhe viddhe mama pitā palāyissatī’’ti khipati, usuṃ ayathādhippāyaṃ gantvā pitaraṃ māreti, vohāravasena pitughātakoti vuccati, ānantariyaṃ pana natthīti. Coracatukkaṃ pana yo ‘‘coraṃ māressāmī’’ti coravesena gacchantaṃ pitaraṃ māreti, ānantariyaṃ phusatītiādinā yojetabbaṃ. Tenevāti teneva payogena. Arahantaghātako hotiyevāti arahato māritattā vuttaṃ, puthujjanasseva taṃ dinnaṃ hotīti etthāyamadhippāyo – yathā vadhakacetanā paccuppannārammaṇāpi pabandhavicchedanavasena jīvitindriyaṃ ārammaṇaṃ katvā pavattati, na evaṃ cāgacetanā. Sā hi cajitabbavatthuṃ ārammaṇaṃ katvā cajanamattameva hoti, aññasantakabhāvakaraṇañca tassa cajanaṃ, tasmā yassa taṃ santakaṃ kataṃ, tasseva dinnaṃ hotīti.

Lohitaṃsamosaratīti abhighātena pakuppamānaṃ sañcitaṃ hoti. Mahantataranti garutaraṃ. Sarīrappaṭijaggane viyāti satthurūpakāyappaṭijaggane viya.

Asannipatiteti idaṃ sāmaggiyadīpanaṃ. Bhedo ca hotīti saṅghassa bhedo ca hoti. Vaṭṭatīti saññāyāti ‘‘īdisaṃ karaṇaṃ saṅghabhedāya na hotī’’ti saññāya. Tathā navato ūnaparisāyāti navato ūnaparisāya karontassa tathāti yojetabbaṃ. Tathāti ca iminā ‘‘na ānantariyakamma’’nti imaṃ ākaḍḍhati, na pana ‘‘bhedova hotī’’ti idaṃ. Heṭṭhimantena hi navannameva vasena saṅghabhedo. Dhammavādino anavajjāti yathādhammaṃ anavaṭṭhānato. Saṅghabhedassa pubbabhāgo saṅgharāji.

Kāyadvārameva pūrenti kāyakammabhāveneva lakkhitabbato. Saṇṭhahantehi kappe…pe… muccatīti idaṃ kappaṭṭhakathāya (kathā. 654 ādayo) na sameti. Tattha hi aṭṭhakathāya (kathā. aṭṭha. 654-657) vuttaṃ – ‘‘āpāyikoti idaṃ suttaṃ yaṃ so ekaṃ kappaṃ asītibhāge katvā tato ekabhāgamattaṃ kālaṃ tiṭṭheyya, taṃ āyukappaṃ sandhāya vutta’’nti. Kappavināseyevāti ca āyukappavināse evāti atthe sati natthi virodho. Ettha ca saṇṭhahanteti idampi ‘‘sveva vinassissatī’’ti viya abhūtaparikappavasena vuttaṃ. Ekadivasameva niraye paccati, tato paraṃ kappābhāve āyukappassapi abhāvatoti avirodhato atthayojanā daṭṭhabbā. Sesānīti saṅghabhedato aññāni ānantariyakammāni.


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"意向"是意图。"触无间"说因死意图毁无间事。"不触无间"因无无间事非无间。一切中前意向心非量,但杀心及彼所缘命根为无间量应见。战四应依得合。若见他军其他战士及父作业,向战士射箭"射彼将射我父",如意去为杀父。"战士中我父将逃"射,箭不如意去杀父,说中说杀父,但无无间。盗四若"将杀贼"杀着贼衣行父,触无间等应合。"彼即"是彼即行。"即为杀阿罗汉"说因杀阿罗汉,但与凡夫此意是 - 如杀意虽缘现在以断相续缘命根转,不如是施意。彼实缘应施事仅施,令成他所有是彼施,故令成谁所有即施彼。
"血聚"是打击积聚。"更大"是更重。"如护身"如护师色身。
"未集"是显和合。"有破"是有僧破。"许想"是"如是作不成僧破"想。如是"少于九众"应合少于九众作如是。"如是"以此引"非无间业",非"即有破。"下限以九成僧破。"说法者无过"因不如法住。僧破前分为僧诤。
仅满身门因应以身业相。"住...脱"此不合劫住注。彼中注说"堕恶趣此经为彼八十分一劫量时住说寿劫。""仅劫坏"为寿劫坏义无矛盾。此中"住"也如"彼日即坏"依非实想说。仅一日地狱烧,此后无劫故无寿劫应见无矛盾义。"余"是余僧破无间业。


Yadi tāni ahosikammasaṅkhaṃ gacchanti, evaṃ sati kathaṃ nesaṃ ānantariyatā cutianantaraṃ vipākadānābhāvato. Atha sati phaladāne cutianantaro eva etesaṃ phalakālo, na aññoti phalakālaniyamena niyatatā icchitā, na phaladānaniyamena. Evampi niyataphalakālānaṃ aññesampi upapajjavedanīyānaṃ diṭṭhadhammavedanīyānañca niyatatā āpajjeyya, tasmā vipākadhammadhammānaṃ paccayantaravikalatādīhi avipaccamānānampi attano sabhāvena vipākadhammatā viya balavatā ānantariyena vipāke dinne avipaccamānānampi ānantariyānaṃ phaladāne niyatasabhāvā ānantariyasabhāvā ca pavattīti attano sabhāvena phaladānaniyameneva niyatā ānantariyatā ca veditabbā. Avassañca ānantariyasabhāvā tato eva niyatasabhāvā ca tesaṃ pavattīti sampaṭicchitabbametaṃ, aññassa balavato ānantariyassa abhāve sati cutianantaraṃ ekantena phaladānato.

Nanu evaṃ aññesampi upapajjavedanīyānaṃ aññasmiṃ vipākadāyake asati cutianantarameva ekantena phaladānato niyatasabhāvā ānantariyasabhāvā ca pavatti āpajjatīti? Nāpajjati asamānajātikena cetopaṇidhivasena upaghātakena ca nivattetabbavipākattā anantare ekantaphaladāyakattābhāvā, na pana ānantariyānaṃ paṭhamajjhānādīnaṃ dutiyajjhānādīni viya asamānajātikaṃ phalanivattakaṃ atthi sabbānantariyānaṃ avīciphalattā, na ca heṭṭhūpapattiṃ icchato sīlavato cetopaṇidhi viya uparūpapattijanakakammaphalaṃ ānantariyaphalaṃ nivattetuṃ samattho cetopaṇidhi atthi anicchantasseva avīcipātanato, na ca ānantariyopaghātakaṃ kiñci kammaṃ atthi, tasmā tesaṃyeva anantare ekantavipākajanakasabhāvā pavattīti. Anekāni ca ānantariyāni katāni ekantena vipāke niyatasabhāvattā uparatāvipaccanasabhāvāsaṅkattā nicchitāni sabhāvato niyatāneva. Tesu pana samānasabhāvesu ekena vipāke dinne itarāni attanā kattabbakiccassa teneva katattā na dutiyaṃ tatiyampi ca paṭisandhiṃ karonti, na samatthatāvighātattāti natthi tesaṃ ānantariyakatānivatti, garugarutarabhāvo pana tesaṃ labbhatevāti saṅghabhedassa siyā garutarabhāvoti ‘‘yena…pe… vipaccatī’’ti āha. Ekassa pana aññāni upatthambhakāni hontīti daṭṭhabbāni. Paṭisandhivasena vipaccatīti vacanena itaresaṃ pavattivipākadāyitā anuññātā viya dissati. No vā tathā sīlavatīti yathā pitā sīlavā, tathā sīlavatī no vā hotīti yojanā. Sace mātā sīlavatī, mātughāto paṭisandhivasena vipaccatīti yojanā.

Pakatattoti anukkhitto. Samānasaṃvāsakoti apārājiko. Samānasīmāyanti ekasīmāyaṃ.



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若彼等成无效业,如是云何彼等无间性因无死后立即果报。若有与果死后即彼等果时,非他以果时决定欲定,非果报决定。如是定果时其他生受及现法受也成定性,故如有报法因缺其他缘等不熟自性有报性,如强无间与果不熟无间在与果定性及无间性转,应知以自性与果决定即定及无间性。彼等转必无间性因此即定性应受,因无他强无间时死后必定与果。
难道如是其他生受因无他与果者死后必定与果成定性无间性转?不成因异类意愿及破坏应止果无立即必定与果性,但无间非如初禅等为二禅等如异类止果因一切无间为无间地狱果,无如欲下生持戒意愿如能止上生业果意愿能止无间果因不愿即堕无间地狱,无任何能破无间业,故彼等即立即必定生果性转。多无间业作因必定果定性无余熟性定从性即定。彼等同性中一与果余因彼作自应作事不作二三结生,非能力坏故无彼等无间性止,但得彼等重更重性故僧破应更重说"彼...熟。"但应见一为他支持。"以结生熟"语似许余与转起果。"非如是持戒"应合如父持戒如是持戒非或。若母持戒,母杀以结生熟应合。
"清净"是未摈。"同住"是非他胜。"同界"是一界。

276.Satthu kiccaṃ kātuṃ asamatthoti yaṃ satthārā kātabbakiccaṃ anusāsanādi, naṃ kātuṃ asamatthoti bhagavantaṃ paccakkhāya. Aññaṃ titthakaranti aññaṃ satthāraṃ. Vuttañhetaṃ –

‘‘Titthaṃ jānitabbaṃ, titthakaro jānitabbo, titthiyā jānitabbā, titthiyasāvakā jānitabbā. Tattha titthaṃ nāma dvāsaṭṭhi diṭṭhiyo. Ettha hi satthā taranti uplavanti ummujjanimujjaṃ karonti, tasmā titthanti vuccanti. Tādisānaṃ diṭṭhīnaṃ uppādetā titthakaro nāma pūraṇakassapādiko. Tassa laddhiṃ gahetvā pabbajitā titthiyā nāma. Te hi titthe jātāti titthiyā. Yathāvuttaṃ vā diṭṭhigatasaṅkhātaṃ titthaṃ etesaṃ atthīti titthikā , titthikā eva titthiyā. Tesaṃ paccayadāyakā titthiyasāvakāti veditabbā’’ti (ma. ni. aṭṭha. 1.140).

277. Abhijātiādīsu pakampanadevatūpasaṅkamanādinā jātacakkavāḷena samānayogakkhamaṃ dasasahassaparimāṇaṃ cakkavāḷaṃ jātikhettaṃ. Saraseneva āṇāpavattanaṭṭhānaṃ āṇākhettaṃ. Visayabhūtaṃ ṭhānaṃ visayakhettaṃ. Dasasahassī lokadhātūti imāya lokadhātuyā saddhiṃ imaṃ lokadhātuṃ parivāretvā ṭhitā dasasahassī lokadhātu. Tattakānaṃyeva jātikhettabhāvo dhammatāvasena veditabbo. ‘‘Pariggahavasenā’’ti keci, ‘‘sabbesaṃyeva buddhānaṃ tattakaṃyeva jātikhettaṃ tannivāsīnaṃyeva devatānaṃ dhammābhisamayo’’ti ca vadanti. Mātukucchi okkamanakālādīnaṃ channaṃ eva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanassa labbhanato. Āṇākhettaṃ nāma yaṃ ekajjhaṃ saṃvaṭṭati vivaṭṭati ca, āṇā pavattati āṇāya tannivāsidevatānaṃ sirasā sampaṭicchanena, tañca kho kevalaṃ buddhānaṃ ānubhāveneva, na adhippāyavasena. Adhippāyavasena pana ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vacanato tato parampi āṇā vatteyyeva.

Na uppajjantīti pana atthīti ‘‘na me ācariyo atthi, sadiso me na vijjatī’’tiādiṃ (ma. ni. 1.285; mahāva. 11; kathā. 405) imissā lokadhātuyā ṭhatvā vadantena bhagavatā ‘‘kiṃ panāvuso, sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyanti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyya’’nti (dī. ni. 3.161) vatvā tassa kāraṇaṃ dassetuṃ – ‘‘aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyu’’nti imaṃ suttaṃ (a. ni. 1.277; vibha. 809; ma. ni. 3.129; mi. pa. 5.

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276. "不能作师事"是舍世尊不能作应由师作教诫等事。"他外道师"是他师。此说：
"应知度处,应知造度处者,应知外道,应知外道声闻。此中度处即六十二见。此中师渡浮沉没,故说度处。如是见生起者名造度处者如富兰那迦叶等。取彼见出家名外道。彼生处度故名外道。或如说见处所彼有故外道,即外道。应知彼施缘者为外道声闻。"
277. 生等中以震动天来等生轮围与等修习十千量轮围为生田。以自力令转处为令田。境处为境田。"十千世界"是与此世界俱围此世界住十千世界。如是量生田性应知依法性。"依摄"有说,"一切佛如是量生田彼住天法现观"说。取入母胎时等六仅为例因大志等时得彼震动。令田即一处坏转,令转以令彼住天首受,彼实仅以佛威力,非依意。但依意从"若愿"语令更远也转。
"不生"是有以"无我师,我无等"住此世界说世尊,"友,舍利弗,今有他沙门婆罗门与世尊等正觉耶,如是问我,尊,'否'说",显彼因"一世界二阿罗汉正等觉前后生无是处无机会"此经。

1.1) āharantena dhammasenāpatinā ca buddhakhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo.

Ekatoti saha, ekasmiṃ kāleti attho, so pana kālo kathaṃ paricchinnoti carimabhave paṭisandhiggahaṇato paṭṭhāya yāva dhātuparinibbānāti dassento, ‘‘tatthā’’tiādimāha. Anacchariyattāti dvīsupi uppajjamānesu acchariyattābhāvatoti attho. Dvīsupi uppajjamānesu anacchariyatā, kimaṅgaṃ pana bahūsūti dassento, ‘‘yadi cā’’tiādimāha. Buddhā nāma majjhe bhinnasuvaṇṇaṃ viya ekasadisāti tesaṃ desanāpi ekarasā ekadhāti āha – ‘‘desanāya ca visesābhāvato’’ti . Etenapi anacchariyattameva sādheti. Vivādabhāvatoti etena vivādābhāvatthaṃ dve buddhā ekato na uppajjantīti dasseti. Etaṃ kāraṇanti etaṃ anacchariyatādikāraṇaṃ. Tatthāti milindapañhe.

Ekaṃ eva buddhaṃ dhāretīti ekabuddhadhāraṇī. Etena evaṃsabhāvā ete buddhaguṇā, yena dutiyabuddhaguṇe dhāretuṃ asamatthā ayaṃ lokadhātūti dasseti. Paccayavisesanipphannānañhi guṇadhammānaṃ bhāriyo viseso mahāpathaviyāpi dussahoti sakkā viññātuṃ. Tathā hi abhisambodhisamaye upagatassa lokanāthassa guṇabhāraṃ bodhirukkhassa tīsupi disāsu mahāpathavī sandhāretuṃ nāsakkhi. Tasmā ‘‘na dhāreyyā’’ti vatvā tameva adhāraṇaṃ pariyāyantarehi pakāsento ‘‘caleyyā’’tiādimāha. Tattha caleyyāti paripphandeyya. Kampeyyāti pavedheyya . Nameyyāti ekapassena nameyya. Onameyyāti osīdeyya. Vinameyyāti vividhaṃ ito cito ca nameyya. Vikireyyāti vātena thusamuṭṭhi viya vippakireyya. Vidhameyyāti vinasseyya. Viddhaṃseyyāti sabbaso viddhastā bhaveyya. Tathābhūtā ca na katthaci tiṭṭheyyāti āha – ‘‘na ṭhānamupagaccheyyā’’ti.

Idāni tattha nidassanaṃ dassento, ‘‘yathā, mahārājā’’tiādimāha. Tattha eke puriseti ekasmiṃ purise. Samupādikāti samaṃ uddhaṃ pajjati pavattatīti samupādikā, udakassa upari samaṃ gāminīti attho. ‘‘Samuppādikā’’tipi paṭhanti, ayamevattho. Vaṇṇenāti saṇṭhānena. Pamāṇenāti ārohena. Kisathūlenāti kisathūlabhāvena, pariṇāhenāti attho. Dvinnampīti dvepi, dvinnampi vā sarīrabhāraṃ.

Chādentanti rocentaṃ ruciṃ uppādentaṃ. Tandikatoti tena bhojanena tandibhūto. Anonamitadaṇḍajātoti yāvadatthaṃ bhojanena onamituṃ asakkuṇeyyatāya anonamanadaṇḍo viya jāto. Sakiṃ bhutto vameyyāti ekampi ālopaṃ ajjhoharitvā vameyyāti attho.

Atidhammabhārena pathavī calatīti dhammena nāma pathavī tiṭṭheyya. Sā kiṃ teneva calati vinassatīti adhippāyena pucchati. Puna thero ‘‘ratanaṃ nāma loke kuṭumbaṃ sandhārentaṃ abhimatañca lokena attano garusabhāvatāya sakaṭabhaṅgassa kāraṇaṃ atibhārabhūtaṃ diṭṭhaṃ. Evaṃ dhammo ca hitasukhavisesehi taṃsamaṅgīnaṃ dhārento abhimato ca viññūnaṃ gambhīrappameyyabhāvena garusabhāvattā atibhārabhūto pathavīcalanassa kāraṇaṃ hotī’’ti dassento, ‘‘idha, mahārāja, dve sakaṭā’’tiādimāha . Eteneva tathāgatassa mātukucchiokkamanādikāle pathavīkampanakāraṇaṃ saṃvaṇṇitanti daṭṭhabbaṃ. Ekassāti ekasmā, ekassa vā sakaṭassa ratanaṃ, tasmā sakaṭā gahetvāti attho.


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1.1）法将带来时说世界成佛田此除外他处不生是意。
"一"是俱,一时义,但彼时如何限定显示从最后有取结生乃至界般涅槃说"彼"等。"非希有性"是二俱生无希有性义。二俱生非希有性,况多显示说"若"等。佛名如中破金同一样,故彼等教同一味一法说"教无差别"。以此亦成就非希有性。"无诤"以此显示二佛一处不生为无诤故。"此因"是此非希有等因。"彼"是弥林陀问。
"持一佛"是一佛持。以此显示如是性此佛德,因此不能持第二佛德此世界。因缘差别生德法重差别大地也难堪可知。如是趣菩提时世主德重菩提树三方大地不能持。故说"不能持"以他门显彼不持说"动"等。此中"动"是摇。"震"是颤。"倾"是一边倾。"垂"是沉。"曲"是种种此彼曲。"散"如风散糠。"灭"是失。"坏"是一切坏。如是不住何处说"不至处。"
今显彼譬说"如大王"等。此中"一人"是一人。"平上"是平上行转,水上平行义。读"平上",此义。"色"是相。"量"是高。"瘦胖"是瘦胖性,围义。"二"是二,或二身重。
"喜"是乐生乐。"懒"是彼食懒。"不曲杖生"是如足食不能曲杖生。"一食吐"是食一团吐义。
"过法重地动"是法应地住。彼何以彼即动坏意问。复长老显示"宝名世持家所欲自重性为车破因过重见。如是法与利乐差别具者所欲因甚深无量性重性过重为地动因"说"此大王二车"等。应见以此说如来入母胎等时地动因。"一"是从一,或一车宝,故从车取义。


Osāritanti uccāritaṃ, vuttanti attho. Aggoti sabbasattehi aggo. Jeṭṭhoti vuddhataro. Seṭṭhoti pasatthataro. Visiṭṭhehi sīlādīhi guṇehi samannāgatattā visiṭṭho. Uggatatamoti uttamo. Pavaroti tasseva vevacanaṃ. Natthi etassa samoti asamo. Asamā pubbabuddhā, tehi samoti asamasamo. Natthi etassa paṭisamo paṭipuggaloti appaṭisamo. Natthi etassa paṭibhāgoti appaṭibhāgo. Natthi etassa paṭipuggaloti appaṭipuggalo.

Sabhāvapakatikāti sabhāvabhūtā akittimā pakati. Kāraṇamahantattāti kāraṇānaṃ mahantatāya, mahantehi buddhakaradhammehi pāramisaṅkhātehi kāraṇehi buddhaguṇānaṃ nibbattitoti vuttaṃ hoti. Pathavīādīni mahantāni vatthūni, mahantā cakkavāḷādayo attano attano visaye ekekāva, evaṃ sammāsambuddhopi mahanto attano visaye eko eva. Ko ca tassa visayo? Buddhabhūmi, yāvatakaṃ vā ñeyyaṃ. ‘‘Ākāso viya anantavisayo bhagavā eko eva hotī’’ti vadanto paracakkavāḷesupi dutiyassa buddhassa abhāvaṃ dasseti.

Imināva padenāti ‘‘ekissā lokadhātuyā’’ti iminā eva padena. Dasa cakkavāḷasahassāni gahitānīti jātikhettāpekkhāya gahitāni. Ekacakkavāḷenevāti iminā eva ekacakkavāḷena, na yena kenaci. Yathā ‘‘imasmiṃyeva cakkavāḷe uppajjantī’’ti vutte imasmimpi cakkavāḷe jambudīpe eva, tatthāpi majjhimadese evāti paricchindituṃ vaṭṭati, evaṃ ‘‘ekissā lokadhātuyā’’ti jātikhette adhippetepi imināva cakkavāḷena paricchindituṃ vaṭṭati.

Paṭhamavaggavaṇṇanā niṭṭhitā.

16. Ekadhammapāḷi

(16) 1. Ekadhammapāḷi-paṭhamavaggavaṇṇanā



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"所谓'宣说'即是已说出、已表述的意思。'最胜'是指超越一切众生。'最长'是指年龄最大。'最优'是指最受赞叹。因具足戒等殊胜功德而'特出'。'最高'是指至上。'最妙'是其同义词。'无等'是指没有与之相等者。'等同无等'是指与前佛们相等,与他们同等。'无对等'是指没有与之相对的人。'无比'是指没有与之相似者。'无对应'是指没有与之相对的人。
自性本质即是天然的、非人为的本性。因缘之大是指因缘的伟大,即由佛道法中称为波罗蜜的诸大因缘而生起佛陀功德之意。大地等是大事物,大千世界等在各自范围内都是唯一的,同样正等正觉者在其境界中也是唯一的。什么是他的境界?佛地,或一切可知之境。说'如虚空般无边际的世尊是唯一的'即显示在其他世界系中也没有第二尊佛。
以此句即以'于一世界'这一句。摄取十千世界是就出生领域而言。唯一世界即仅此一世界,非其他。如说'只在此世界出生'时,应理解为仅在此世界的瞻部洲(印度),而且仅在其中央地区,同样'于一世界'虽指出生领域,也应理解为仅限于此世界。
第一品注释完毕。
一法品
(16) 1. 一法品第一品注释"

296. Ekadhammapāḷivaṇṇanāyaṃ idha dhamma-saddo sabhāvattho ‘‘kusalā dhammā’’tiādīsu viyāti āha – ‘‘ekasabhāvo’’ti. Ekantenāti ekaṃsena, avassanti attho. Vaṭṭeti saṃsāravaṭṭe. Nibbindanatthāyāti anabhiramanatthāya. Virajjanatthāyāti arajjanatthāya. Virajjanāyāti palujjanāya. Tenevāha – ‘‘vigamāyā’’ti. Rāgādīnaṃ nirodhāyāti maggañāṇena rāgādīnaṃ nirodhanatthāya. Maggañāṇena nirodhanaṃ nāma accantaṃ appavattikaraṇanti āha – ‘‘appavattikaraṇatthāyā’’ti. Yathā khādanīyassa mukhe katvā khādanaṃ nāma yāvadeva ajjhoharaṇatthaṃ, evaṃ rāgādīnaṃ nirodhanaṃ vaṭṭanirodhanatthamevāti vuttaṃ – ‘‘vaṭṭasseva vā nirujjhanatthāyā’’ti. Yasmā kilesesu khīṇesu itaraṃ vaṭṭadvayampi khīṇameva hoti, tasmā mūlameva gaṇhanto ‘‘upasamāyāti kilesavūpasamanatthāyā’’ti āha. Saṅkhatadhammānaṃ abhijānanaṃ nāma tattha lakkhaṇattayāropanamukhenevāti āha – ‘‘aniccādi…pe… abhijānanatthāyā’’ti. Sambujjhitabbāni nāma cattāri ariyasaccāni tabbinimuttassa ñeyyassa abhāvato. ‘‘Catunnaṃ saccānaṃ bujjhanatthāyā’’ti vatvā tayidaṃ bujjhanaṃ yassa ñāṇassa vasena ijjhati, tassa ñāṇassa vasena dassetuṃ – ‘‘bodhi vuccatī’’tiādi vuttaṃ. Appaccayanibbānassāti amatadhātuyā.

Ussāhajananatthanti kammaṭṭhāne abhiruciuppādanāya. Visakaṇṭakoti guḷassa vāṇijasamaññā. ‘‘Kismiñci dese desabhāsā’’ti keci. Ucchuraso samapākapakko cuṇṇādīhi missetvā piṇḍīkato guḷo, apiṇḍīkato phāṇitaṃ. Pākavisesena khaṇḍakhaṇḍasedito khaṇḍo, malābhāvaṃ āpanno sakkarā.

Saratīti sati. Anu anu saratīti anussati, anu anurūpā satītipi anussati. Duvidhaṃ hotīti payojanavasena duvidhaṃ hoti. Cittasampahaṃsanatthanti pasādanīyavatthusmiṃ pasāduppādanena bhāvanācittassa paritosanatthaṃ. Vipassanatthanti vipassanāsukhatthaṃ. Upacārasamādhinā hi citte samāhite vipassanāsukhena ijjhati. Cittuppādoti bhāvanāvasena pavatto cittuppādo . Upahaññati patihaññati paṭikūlattā ārammaṇassa. Tato eva ukkaṇṭhati, kammaṭṭhānaṃ riñcati, nirassādo hoti bhāvanassādassa alabbhanato. Pasīdati buddhaguṇānaṃ pasādanīyattā. Tathā ca kaṅkhādicetokhilābhāvena vinīvaraṇo hoti. Dametvāti nīvaraṇanirākaraṇena nibbisevanaṃ katvā. Evaṃ kammaṭṭhānantarānuyuñjanena cittaparidamanassa upamaṃ dassento, ‘‘katha’’ntiādimāha.

Ko ayaṃ…pe… anussarīti ko ayaṃ mama abbhantare ṭhatvā anussari. Pariggaṇhantoti bāhirakaparikappitassa anussarakassa sabbaso abhāvadassanametaṃ. Tenāha – ‘‘na añño kocī’’ti. Disvāti pariyesananayena vuttappakāraṃ cittameva anussarīti disvā sabbampetanti etaṃ hadayavatthuādippabhedaṃ sabbampi. Idañca rūpaṃ purimañca arūpanti idaṃ ruppanasabhāvattā rūpaṃ, purimaṃ ataṃsabhāvattā arūpanti saṅkhepato rūpārūpaṃ vavatthapetvā. Pañcakkhandhe vavatthapetvāti yojanā. Sambhāvikāti samuṭṭhāpikā. Tassāti samudayasaccassa. Nirodhoti nirodhanimittaṃ. Appanāvāroti yathāraddhāya desanāya nigamanavāro.



我来为您直译这段巴利文：
在《一法品注释》中，此处的"法"字如在"诸善法"等处一样具有自性义，故说"一性"。"必定"即是确定、必然之意。"轮回"即在生死轮回中。"厌离"是为了不喜乐。"离染"是为了无染著。"离欲"是为了破坏。因此说"为离"。"诸贪等灭"是为了以道智灭除贪等。以道智灭除即是令其永远不生起，故说"为令不生起"。如将食物放入口中咀嚼是为了吞咽，同样灭除贪等是为了灭轮回，故说"或为轮回灭"。因烦恼灭尽时，其他二种轮回也必灭尽，所以抓住根本而说"寂灭即为烦恼寂灭"。了知有为法即是通过三相的观察，故说"为了知无常等"。应证悟的即是四圣谛，因为除此之外无所知。说"为觉悟四谛"后，为显示此觉悟依靠何种智而成就，故说"所谓菩提"等。"无缘涅槃"即甘露界。
"为生起精进"是为了在业处中生起好乐。"无毒棘"是商人对糖的称呼。有人说"是某地方言"。将甘蔗汁煮至适度混合粉末等制成团块为糖，未制成团块为糖蜜。通过特殊烹煮凝结成块为糖块，去除杂质后成为砂糖。
"忆念"即是念。"随念"即是反复忆念，也可解释为随顺的念。"有二种"是就目的而言有二种。"为令心欢喜"是通过在可信事上生起信心而令修习心满足。"为观"是为了观的乐趣。因为心以近行定安住时，观的乐趣得以成就。"心生起"是由于修习而生起的心。因所缘违逆而"受损"。正因如此而厌倦，舍弃业处，因无法获得修习的乐趣而失去滋味。因佛德令人生信而"净信"。如此由于无疑等心的荒秽而无遮蔽。"调伏"即通过去除障碍而使之无染。为显示如此修习其他业处而调伏心的譬喻，故说"如何"等。
"是谁...随念"即是谁在我内部住立而随念。"观察"这是显示外道所设想的随念者完全不存在。因此说"无有他人"。"见"即通过寻求的方法见到唯是如前所说的心在随念。"此一切"即是这一切以心所依等为差别的。"此色与前无色"即简要确定色与无色：此因有破坏性故为色，前者因无此性质故为无色。应连接为"确定五蕴"。"能生起"即能引生。"彼"即集谛。"灭"即灭相。"入定分"即已开始的开示的结论分。

297.Eseva nayoti iminā yvāyaṃ ‘‘taṃ paneta’’ntiādinā atthanayo buddhānussatiyaṃ vibhāvitoti atidisati, svāyaṃ atideso payojanavasena navasupi anussatīsu sādhāraṇavasena vuttopi ānāpānassatiādīsu tīsu vipassanatthāneva hontīti iminā apavādena nivattitoti tāsaṃ ekappayojanatāva daṭṭhabbā. Dhamme anussati dhammānussatīti samāsapadavibhāgadassanampi vacanatthadassanapakkhikamevāti āha – ‘‘ayaṃ panettha vacanattho’’ti. Dhammaṃ ārabbhāti hi dhammassa anussatiyā visayabhāvadassanametaṃ. Esa nayo sesesupi. Sīlaṃ ārabbhāti attano pārisuddhisīlaṃ ārabbha. Cāgaṃ ārabbhāti attano cāgaguṇaṃ ārabbha. Devatā ārabbhāti ettha devatāguṇasadisatāya attano saddhāsīlasutacāgapaññāsu devatāsamaññā. Bhavati hi taṃsadisepi tabbohāro yathā ‘‘tāni osadhāni, esa brahmadatto’’ti ca. Tenāha – ‘‘devatā sakkhiṭṭhāne ṭhapetvā’’tiādi. Tattha devatā sakkhiṭṭhāne ṭhapetvāti ‘‘yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena, yathārūpena sutena, yathārūpena cāgena, yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī’’ti evaṃ devatā sakkhiṭṭhāne ṭhapetvā. Assāsapassāsanimittaṃ nāma tattha laddhabbappaṭibhāganimittaṃ. Gatāti ārammaṇakaraṇavasena upagatā pavattā.

Upasammati ettha dukkhanti upasamo, nibbānaṃ. Accantameva ettha upasammati vaṭṭattayanti accantūpasamo, nibbānameva. Khiṇoti khepeti kileseti khayo, ariyamaggo. Te eva upasametīti upasamo, ariyamaggo eva. Khayo ca so upasamo cāti khayūpasamo. Tatracāyaṃ upasamo dhammo evāti dhammānussatiyā upasamānussati ekasaṅgahoti? Saccaṃ ekasaṅgaho dhammabhāvasāmaññe adhippete, saṅkhatadhammato pana asaṅkhatadhammo sātisayo uḷāratamapaṇītatamabhāvatoti dīpetuṃ visuṃ nīharitvā vuttaṃ. Imameva hi visesaṃ sandhāya bhagavā – ‘‘dhammānussatī’’ti vatvāpi upasamānussatiṃ avoca anussarantassa savisesaṃ santapaṇītabhāvena upaṭṭhānato. Evañca katvā idha khayūpasamaggahaṇampi samatthitanti daṭṭhabbaṃ. Yatheva hi samānepi lokuttaradhammabhāve ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’tiādivacanato (itivu. 90) maggaphaladhammehi nibbānadhammo sātisayo, evaṃ phaladhammato maggadhammo kilesappahānena acchariyadhammabhāvato, tasmā accantūpasamena saddhiṃ khayūpasamopi gahitoti daṭṭhabbaṃ. Vipassanatthāneva hontīti kasmā vuttanti? ‘‘Ekantanibbidāyātiādivacanato’’ti keci, taṃ akāraṇaṃ buddhānussatiādīsupi tathā desanāya āgatattā. Yathā pana buddhānussatiādīni kammaṭṭhānāni vipassanatthāni honti, nimittasampahaṃsanatthānipi honti, na evametāni, etāni pana vipassanatthānevāti tathā vuttaṃ.

Paṭhamavaggavaṇṇanā niṭṭhitā.

16. Ekadhammapāḷi

(16) 2. Ekadhammapāḷi-dutiyavaggavaṇṇanā

298. Micchā passati tāya, sayaṃ vā micchā passati, micchādassanameva vā tanti micchādiṭṭhi, yaṃ kiñci viparītadassanaṃ. Tenāha – ‘‘dvāsaṭṭhividhāyā’’tiādi . Micchādiṭṭhi etassāti micchādiṭṭhiko. Tassa micchādiṭṭhikassa.



我来为您直译这段巴利文：
"此即是方法"以此指示在随念佛中以"此等"等所阐明的义理方法。这种引申虽然就目的而言在九种随念中都是共通的，但由于入出息念等三种只是为了观而排除其他目的，所以应当理解它们只有一个目的。"法随念是关于法的随念"这种复合词分析也是从词义解释的角度，所以说"这是此处的词义"。"缘于法"即是显示法是随念的所缘。其余诸处也是这个方法。"缘于戒"是缘于自己的清净戒。"缘于舍"是缘于自己的舍德。在"缘于诸天"中，因与天德相似，故以天来称呼自己的信、戒、闻、舍、慧。确实对相似者也有如此称呼，如说"那些药"、"这是梵授"等。因此说"立诸天为证"等。其中"立诸天为证"即是"诸天以何种信具足而从此处死后生于彼处，我也具有如此信。诸天以何种戒、何种闻、何种舍、何种慧具足而从此处死后生于彼处，我也具有如此慧"，如是立诸天为证。"入出息相"即是在其中应得的似相。"趣向"即是以所缘的方式趣向、运行。
"于此寂灭苦"为寂灭，即涅槃。"于此完全寂灭三轮"为完全寂灭，即是涅槃。"断"即灭除烦恼为灭尽，即圣道。"令其寂灭"为寂灭，即是圣道。灭尽与寂灭即是灭寂。那么此处寂灭即是法，为何法随念与寂灭随念合为一处？诚然，若就法性的共通而言可合为一处，但无为法较有为法更为殊胜、最上、最胜，为显示此义而分开说。世尊正是基于此特殊性，说了"法随念"后又说"寂灭随念"，因为对随念者来说以特殊的寂静殊胜性而现起。这样理解的话，此处提到灭寂也是有道理的。正如虽然同为出世间法，但根据"诸比丘，若有为法、无为法，离贪被称为其中最上"等说法，涅槃法较道果法更为殊胜；同样，道法因断除烦恼而为稀有法，所以较果法殊胜，因此应理解灭寂也与完全寂灭一起被摄取。为何说"只是为了观"？有人说因为经文说"为一向厌离"等，这不是理由，因为佛随念等处也有这样的教说。而是因为虽然佛随念等业处既是为了观也是为了相的欢喜，但这些不是如此，这些只是为了观，所以这样说。
第一品注释完毕。
一法品
(16) 2. 一法品第二品注释
298. 以此邪见，或自己邪见，或仅是邪见，故为邪见，即任何颠倒见。因此说"六十二种"等。有邪见者为邪见者。"彼邪见者"即那邪见者。

299. Sammā passati tāya, sayaṃ vā sammā passati, sammādassanamattameva vā tanti sammādiṭṭhi. Pañcavidhāyāti kammassakatājhānavipassanāmaggaphalavasena pañcavidhāya. Tattha jhānacittuppādapariyāpannaṃ ñāṇaṃ jhānasammādiṭṭhi, vipassanāñāṇaṃ vipassanāsammādiṭṭhi.

302. Pañcasu khandhesu ‘‘nicca’’ntiādinā pavatto anupāyamanasikāro.

303. ‘‘Anicca’’ntiādinā pavatto upāyamanasikāro. Yāva niyāmokkamanāti yāva micchattaniyāmokkamanā. Micchattaniyāmokkamananayo pana sāmaññaphalasuttavaṇṇanāyaṃ taṭṭīkāya ca vuttanayeneva veditabbo.

304.Ayaṃ tividhā saggāvaraṇā ceva hotīti kammapathappattiyā mahāsāvajjabhāvato vuttaṃ. Saggāvaraṇāya hontiyā maggavibandhakabhāve vattabbameva natthīti vuttaṃ – ‘‘maggāvaraṇā cā’’ti. ‘‘Sassato loko’’tiādikā dasavatthukā antaggāhikā micchādiṭṭhi. Maggāvaraṇāva hoti viparītadassanabhāvato, na saggāvaraṇā akammapathapattitoti adhippāyo. Idaṃ pana vidhānaṃ paṭikkhipitvāti viparītadassanañca na maggāvaraṇañcāti viruddhametaṃ uddhammabhāvato. Tathā hi sati appahīnāya eva sakkāyadiṭṭhiyā maggādhigamena bhavitabbanti adhippāyena yathāvuttavidhānaṃ paṭikkhipitvā. ‘‘Na saggāvaraṇā’’ti saggūpapattiyā avibandhakattaṃ vadantehi diṭṭhiyā saggāvahatāpi nāma anuññātā hotīti taṃ vādaṃ paṭikkhipantena ‘‘diṭṭhi nāma saggaṃ upanetuṃ samatthā nāma natthī’’ti vuttaṃ. Kasmā? Ekantagarutarasāvajjabhāvato. Tenāha – ‘‘ekantaṃ nirayasmiṃyeva nimujjāpetī’’tiādi.

305.Vaṭṭaṃviddhaṃsetīti maggasammādiṭṭhi kilesavaṭṭaṃ kammavaṭṭañca viddhaṃseti. Vipākavaṭṭaṃ kā nu viddhaṃseti nāma. Evaṃ pana attano kāraṇena viddhastabhavaṃ phalasammādiṭṭhi paṭibāhatīti vuttaṃ avasaradānato. Iccetaṃ kusalanti arahattaṃ pāpetuṃ sace sakkoti, evametaṃ vipassanāya paṭisandhianākaḍḍhanaṃ kusalaṃ anavajjaṃ. Satta bhave detīti sotāpattimaggassa paccayabhūtā vipassanāsammādiṭṭhi tassa puggalassa satta bhave deti. Evamayanti pañcavidhampi sammādiṭṭhiṃ sandhāya vuttaṃ. Tenāha – ‘‘lokiyalokuttarā sammādiṭṭhi kathitā’’ti. Imasmiṃ panattheti ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmī’’tiādinā vutte gatimaggasaṅkhāte atthe. ‘‘Sugatiṃ saggaṃ lokaṃ upapajjantī’’ti vuttattā ‘‘lokikā bhavanipphādikāva veditabbā’’ti vuttaṃ.



我来为您直译这段巴利文：
299. 以此正见，或自己正见，或仅是正见，故为正见。"五种"即依业自性、禅那、观、道、果而有五种。其中，属于禅那心生起的智为禅那正见，观智为观正见。
302. 对五蕴以"常"等方式生起的不如理作意。
303. 以"无常"等方式生起的如理作意。"直至入定性"即直至入邪性定。入邪性定的方法应当依照《沙门果经注释》及其复注所说的方法来理解。
304. 说"此三种成为天界障"是因为达到业道时罪过极重。当成为天界障时，对于其障碍道的性质就不必说了，所以说"也是道障"。"世间是常"等十事邪见是执取边见的邪见。因为是颠倒见所以只是道障，不是天界障，因为未达到业道，这是其意。"否定此种说法"即否定颠倒见不是道障这种自相矛盾的说法，因为这违背法性。如此，带着"身见未断却应该能证得圣道"的意思否定前述说法。对于说"非天界障"即说明不妨碍往生天界者，他们竟承认见解能导向天界，否定此说而说"见解绝非能引导至天界"。为什么？因为必定是极重罪过。因此说"必定令沉沦于地狱"等。
305. "摧毁轮回"即道正见摧毁烦恼轮回和业轮回。果报轮回有何摧毁可言？但说果正见阻止其因所摧毁的存在，因为不给予机会。"如此是善"即如果能导向阿罗汉果，如此观慧不引生后有是善、无过。"给予七有"即作为须陀洹道缘的观正见给予那个人七生。"如是此"是就五种正见而说。因此说"已说世间出世间正见"。"在此义中"即在"诸比丘，我不见其他任何一法"等所说的趣向之道的意义中。因为说"往生善趣天界"，所以说"应知是世间能生起有的"。

306.Yathādiṭṭhīti atthabyāpanicchāyaṃ yathā-saddo, tena uttarapadatthappadhāno samāsoti āha – ‘‘yā yā diṭṭhī’’ti. Tassā tassā anurūpanti taṃtaṃdiṭṭhianurūpanti attho. Samattanti anavasesaṃ. Tenāha – ‘‘paripuṇṇa’’nti. Samādinnanti ādimajjhapariyosānesu samaṃ ekasadisaṃ katvā ādinnaṃ gahitaṃ anissaṭṭhaṃ. Tadetanti yadetaṃ ‘‘yañceva kāyakamma’’ntiādinā vuttaṃ, tadetaṃ kāyakammaṃ. Yathādiṭṭhiyaṃ ṭhitakāyakammanti yā pana diṭṭhi ‘‘natthi tatonidānaṃ pāpa’’ntiādinā pavattā, tassaṃ diṭṭhiyaṃ ṭhitakassa ṭhitamattassa anissaṭṭhassa taṃdiṭṭhikassa kāyakammaṃ. Diṭṭhisahajātaṃ kāyakammanti tassa yathādiṭṭhikassa paresaṃ hatthamuddādinā viññāpanakāle tāya diṭṭhiyā sahajātaṃ kāyakammaṃ. Na cettha vacīkammāsaṅkā uppādetabbā pāṇaghātādīnaṃyeva adhippetattā. Diṭṭhānulomikaṃ kāyakammanti yathā paresaṃ pākaṭaṃ hoti, evaṃ diṭṭhiyā anulomikaṃ katvā pavattitaṃ kāyakammaṃ. Tenāha – ‘‘samādinnaṃ gahitaṃ parāmaṭṭha’’nti. Tatthātiādi suviññeyyameva. Eseva nayoti iminā yathāvuttāya diṭṭhiyā ṭhitavacīkammaṃ, diṭṭhisahajātaṃ vacīkammaṃ, diṭṭhānulomikaṃ vacīkammanti tividhaṃ hotīti evamādi atidisati. Micchādiṭṭhikassāti kammapathappattāya micchādiṭṭhiyā micchādiṭṭhikassa. ‘‘Yāya kāyaci micchādiṭṭhiyā micchādiṭṭhikassa sato’’ti apare.

Diṭṭhisahajātāti yathāvuttāya diṭṭhiyā sahajātā cetanā. Esa nayo sesapadesupi. Patthanāti ‘‘idaṃ nāma kareyya’’nti taṇhāpatthanā. Cetanāpatthanānaṃ vasenāti yathāvuttadiṭṭhigatanissitacetasikanikāmanānaṃ vasena. Cittaṭṭhapanāti cittassa paṇidahanā. Phassādayoti cetanādiṭṭhitaṇhādivinimuttā phassādidhammā. Yasmā diṭṭhi pāpikā, tasmā tassa puggalassa sabbe te dhammā aniṭṭhāya…pe… saṃvattantīti yojanā. Purimassevāti tittakapadasseva . Tittakaṃ kaṭukanti ca ubhayaṃ idha aniṭṭhapariyāyaṃ daṭṭhabbaṃ ‘‘pacchā te kaṭukaṃ bhavissatī’’tiādīsu viya.

Amboyanti ambo ayaṃ. Tameva pūjanti tameva pubbe laddhaparisiñcanadānādipūjaṃ. Nivesareti pavisiṃsu. Asātasannivāsenāti amadhuranimbamūlasaṃsaggena.

Taṃ pana paṭikkhipitvā…pe… vuttanti sabbāpi micchādiṭṭhi ekantasāvajjattā aniṭṭhāya dukkhāya saṃvattatīti adhippāyena vuttaṃ. Anantarasutteti dasamasutte. Yojetvā veditabbānīti navamasutte viya yojetvā veditabbāni. Cittaṭṭhapanāva patthanāti ettha paṇidhi cāti vattabbaṃ.

Dutiyavaggavaṇṇanā niṭṭhitā.

16. Ekadhammapāḷi

(16) 3. Ekadhammapāḷi-tatiyavaggavaṇṇanā

308. Tatiyassa paṭhame ayāthāvadiṭṭhikoti aniccādibhāvesu dhammesu niccātiādinā uppannadiṭṭhiko. Tenāha – ‘‘tāyeva micchādiṭṭhiyā viparītadassano’’ti saddhammāti ettha santo pasattho sundaro dhammo, yo manussadhammotipi vuccati. Tato hi micchādiṭṭhiko paraṃ vuṭṭhāpeyya, na ariyadhammato. Tenāha – ‘‘dasakusalakammapathadhammato’’ti. Evarūpāti iminā pāthikaputtādike saṅgaṇhāti.

309.Sabbaññubodhisattoti sabbaññubhāgī bodhisatto. Ādi-saddena pūritapāramikā paccekabodhisattā ekaccasāvakabodhisattā ca saṅgayhanti.



我来为您直译这段巴利文：
306. "如其见"中的"如"字是表达意义遍及的，由此复合词以后词义为主，所以说"任何见"。"随顺于彼彼"即是随顺于彼彼见的意思。"圆满"即无余。因此说"完满"。"受持"即在开始、中间、结尾都平等一致地受取、执取、不舍离。"此即"是指由"凡是身业"等所说的此身业。"住于如其见的身业"即依"无有由此产生罪过"等方式生起的见，住于、安住于、不舍离此见者的身业。"见俱生身业"即如是见者对他人以手势等表示时与该见俱生的身业。此处不应生起对语业的疑虑，因为只是指杀生等。"随顺于见的身业"即为了让他人明了而随顺于见而发起的身业。因此说"受持、执取、执著"。"于此"等易于理解。"此即是方法"以此类推如前所说的见之住于语业、见俱生语业、随顺于见的语业三种。"邪见者"即具有达到业道的邪见者。其他人说"具有任何邪见的邪见者"。
"见俱生"即与如前所说的见俱生的思。其余诸句也是这个方法。"愿"即"愿做这个"的渴爱愿。"依思愿"即依如前所说的见依止的心所愿欲。"心的安立"即心的立定。"触等"即除了思、见、爱等的触等诸法。因为见是恶的，所以那人的一切这些法趋向于不可意...等，这是句子连贯。"前者"即涩词。此处应当理解涩和苦都是不可意的同义词，如"后来将对你成为苦"等。
"此芒果"即此芒果。"同样崇敬"即同样先前得到浇水布施等崇敬。"住入"即进入。"与不悦共住"即与不甜的楝树根相混合。
"否定此而...等说"即因为一切邪见必定是有罪过，所以趋向于不可意、苦，以此意趋而说。"次经"即第十经。"应当配合理解"即应当如第九经那样配合理解。"心的安立即是愿"此处应当说"也是立定"。
第二品注释完毕。
16. 一法品
(16) 3. 一法品第三品注释
308. 第三品第一经中"不如实见者"即对无常等诸法以常等方式生起见解者。因此说"以彼邪见颠倒见者"。此处"正法"即善、称赞、美好之法，也称为人法。因为邪见者会从此而非从圣法中出离。因此说"从十善业道法"。"如此"以此摄取波提子等。
309. "一切智菩萨"即分得一切智的菩萨。"等"字摄取已圆满波罗蜜的独觉菩萨和某些声闻菩萨。

310.Paramāti mahāsāvajjabhāvena paramā, ukkaṃsagatāti attho. Tesanti ānantariyakammānaṃ. Paricchedoti vipākavasena pariyosānaṃ. Vaṭṭassa mūlaṃ, tato taṃsamaṅgīpuggalo vaṭṭassa khāṇūti vuccati. Tenāha – ‘‘tāyā’’tiādi. Tañce gāhaṃ na vissajjeti, tassa punapi tabbhāvāvahattā vuttaṃ – ‘‘bhavato vuṭṭhānaṃ natthī’’ti, na pana sabbaso vuṭṭhānassa abhāvato. Yādise hi paccaye paṭicca ayaṃ taṃ dassanaṃ okkanto puna kadāci tappaṭipakkhe paccaye paṭicca tato sīsukkhipanamassa na hotīti na vattabbaṃ. Akusalañhi nāmetaṃ abalaṃ dubbalaṃ, na kusalaṃ viya mahābalaṃ. Aññathā sammattaniyāmo viya micchattaniyāmopi accantiko siyā, na ca micchattaniyāmo accantiko. Teneva papañcasūdaniyaṃ (ma. ni. aṭṭha. 2.100) –

‘‘Kiṃ panesa ekasmiṃyeva attabhāve niyato hoti, udāhu aññasmimpīti? Ekasmiṃyeva niyato, āsevanavasena bhavantarepi taṃ diṭṭhiṃ roceti evā’’ti –

Vuttaṃ. Tatoyeva ca sumaṅgalavilāsiniyampi (dī. ni. aṭṭha. 1.170-172) vuttaṃ –

‘‘Ye vā pana tesaṃ laddhiṃ gahetvā rattiṭṭhāne divāṭṭhāne nisinnā sajjhāyanti vīmaṃsanti, tesaṃ ‘karoto na karīyati pāpaṃ, natthi hetu, natthi paccayo, mato ucchijjatī’ti tasmiṃ ārammaṇe micchāsati santiṭṭhati, cittaṃ ekaggaṃ hoti, javanāni javanti. Paṭhamajavane satekicchā honti, tathā dutiyādīsu. Sattame buddhānampi atekicchā anivattino ariṭṭhakaṇṭakasadisā, tattha koci ekaṃ dassanaṃ okkamati, koci dve, koci tīṇipi, ekasmiṃ okkantepi dvīsu tīsu okkantesupi niyatamicchādiṭṭhikova hoti. Patto saggamaggāvaraṇañceva mokkhamaggāvaraṇañca, abhabbo tassattabhāvassa anantaraṃ saggampi gantuṃ, pageva mokkhaṃ, vaṭṭakhāṇu nāmesa satto pathavigopako, yebhuyyena evarūpassa bhavato vuṭṭhānaṃ natthī’’ti.

Piṭṭhicakkavāḷeti jhāyamānacakkavāḷassa parato ekasmiṃ okāse. Yaṃ jhāyamānānaṃ ajjhāyamānānañca cakkavāḷānamantaraṃ, yattha lokantarikanirayasamaññā, tādise ekasmiṃ okāse. Paccatiyevāti cakkavāḷe jhāyamāne ajjhāyamānepi attano kammabalena paccatiyeva.



我来为您直译这段巴利文：
310. "最极"即因罪过极大而为最极，意为达到最上。"彼等"即无间业。"界限"即依果报而言的终结。轮回的根本，因此具有此见的人被称为轮回的桩。因此说"以彼"等。如果不舍弃此执取，因为会再次引生此状态，所以说"无出离有"，但不是说完全没有出离的可能。因为不能说依靠某种因缘而入于此见者，有时依靠与此相反的因缘就不能从中抬头。因为不善是软弱的，不像善法那样有大力。否则，邪性定就会像正性定一样成为永恒的，但邪性定并非永恒。因此在《疏钞》中说：
"此人是只在一生中定性，还是在其他生中也是？只在一生中定性，但由于习行的缘故在其他生中也喜好此见。"
正因如此，在《善吉祥疏》中也说：
"若有人执取他们的见解，在夜住处、昼住处坐着诵习、思维'作恶时无恶业产生，无因无缘，死后断灭'，于此所缘邪念安立，心一境性，速行心生起。在第一速行时可医治，第二等速行也是如此。到第七速行时连诸佛也不能医治，不能转变，如阿梨咤刺。其中有人入于一见，有人入于二见，有人入于三见，入于一见或二三见时都成为定性邪见者。得到天道障和解脱道障，此生之后不能往生天界，更不用说解脱。此有情名为轮回桩、地之守护者，大多数如此类的存在是没有出离的。"
"背后世界"即在燃烧世界的另一处。在正在燃烧和未燃烧的诸世界之间，在所谓世界间地狱的那样一处。"仍然煮烧"即使世界在燃烧或未燃烧，也由自己的业力而仍然煮烧。

311. Catutthe ‘‘mā khalī’’ti vacanaṃ upādāya evaṃladdhanāmoti taṃ kira sakaddamāya bhūmiyā telaghaṭaṃ gahetvā gacchantaṃ, ‘‘tāta, mā khalī’’ti sāmiko āha. So pamādena khalitvā patitvā sāmikassa bhayena palāyituṃ āraddho. Sāmiko upadhāvitvā sāṭakakaṇṇe aggahesi. So sāṭakaṃ chaḍḍetvā acelako hutvā palāto paṇṇena vā tiṇena vā paṭicchādetumpi ajānanto jātarūpeneva ekaṃ gāmaṃ pāvisi. Manussā taṃ disvā ‘‘ayaṃ samaṇo arahā appiccho, natthi iminā sadiso’’ti pūvabhattādīni gahetvā upasaṅkamitvā ‘‘mayhaṃ sāṭakaṃ anivatthabhāvena idaṃ uppanna’’nti tato paṭṭhāya sāṭakaṃ labhitvāpi na nivāsesi, tadeva ca pabbajjaṃ aggahesi. Tassa santike aññepi aññepīti pañcasatā manussā pabbajiṃsu. Taṃ sandhāyetaṃ vuttaṃ – ‘‘mā khalīti vacanaṃ upādāya evaṃladdhanāmo titthakaro’’ti.

Samāgataṭṭhāneti dvinnaṃ nadīnaṃ udakappavāhassa sannipātaṭṭhāne. Dvinnaṃ udakānanti dvinnaṃ udakappavāhānaṃ. Yathāvuttaṭṭhāne macchaggahaṇatthaṃ khipitabbato khippaṃ, kuminaṃ, tadeva idha khippanti vuttaṃ. Tenāha – ‘‘kumina’’nti. Ucchūhīti udakaucchūhi. Tucchapuriso ariyadhammābhāvato. Jhānamattampi hi tassa nattheva, kuto ariyamaggo. Manussakhippaṃ maññeti manussā patitvā byasanappattiatthaṃ oṭṭitaṃ kuminaṃ viya. Tenāha – ‘‘mahājanassā’’tiādi.

312. Pañcamādīsu bāhirakasāsananti avisesena vuttaṃ – tassa sabbassapi aniyyānikattā satthupaṭiññassapi asabbaññubhāvato. Tenāha – ‘‘tattha hī’’tiādi. Gaṇoti sāvakagaṇo. Tathābhāvāyāti ācariyena vuttākāratāya samaṅgibhāvatthaṃ. Jaṅghasatanti bahū aneke satte. Samakameva akusalaṃ pāpuṇātīti tesaṃ sabbesaṃ ekajjhaṃ samādapanepi tesaṃ akusalena samakameva akusalaṃ pāpuṇāti ekajjhaṃ bahūnaṃ samādapanepi tathā ussahanassa balavabhāvato. Visuṃ visuṃ samādapane vattabbameva natthi. Yathā hi dhammacariyāyaṃ samakamevāti vattabbā kalyāṇamittatā, evaṃ adhammacariyāyaṃ akalyāṇamittatāti.

313.Suṭṭhu akkhāteti ekantato niyyānikabhāvena akkhāte. Satthā ca sabbaññū hotīti asabbaññuno niyyānikabhāvena kathetuṃ asakkuṇeyyattā. Dhammo ca svākkhāto sammāsambuddhappaveditattā. Gaṇo ca suppaṭipanno satthārā suvinītattā. Samādapako hītiādi suppaṭipattiyā nidassanaṃ daṭṭhabbaṃ.

314.Pamāṇaṃ jānitabbanti ‘‘ayaṃ ettakena yāpeti, imassa ettakaṃ dātuṃ yutta’’nti evaṃ pamāṇaṃ jānitabbaṃ. Atireke…pe… nibbānasampatti vā natthi durakkhātattā dhammassa. Tassāti paṭiggāhakassa. Appicchapaṭipadā nāma natthi durakkhāte dhammavinayeti adhippāyo.



我来为您直译这段巴利文：
311. 第四经中，因为有"莫跌倒"这句话而得此名。据说他提着油罐在泥泞地上行走时，主人说："孩子，莫跌倒。"他因疏忽而跌倒，因怕主人而开始逃跑。主人追上抓住他的衣角。他扔掉衣服成为裸行者，连用树叶或草来遮盖也不知道，就赤身进入一个村庄。人们看见他说："这位沙门是阿罗汉，少欲，无人能比"，于是拿着糕点饭食等前来。"因为我不穿衣服而得到这些"，从此即使得到衣服也不穿，并采取这样的出家方式。在他那里又有其他等等五百人出家。关于他而说："因'莫跌倒'这句话而得此名的外道师"。
"汇合处"即两条河流水流的汇聚处。"两水"即两道水流。因在如前所说处为捕鱼而投掷，故称"网"，即鱼笼，此处说为"网"。因此说"鱼笼"。"水泡"即水中泡。"空人"因无圣法。他连禅那都没有，何况圣道。"如人网"即如人们坠入设置的鱼笼以遭遇不幸。因此说"对大众"等。
312. 第五等经中"外道教"是泛指，因为一切都不能出离，即使自称为导师也非一切知。因此说"因为在其中"等。"众"即弟子众。"如是性"即为具足师长所说的状态。"许多腿"即许多无数有情。"得同样不善"即即使一起劝导他们所有人，也由于一起劝导多人时如此精进的力量，所以得到同样的不善。对于分别劝导就不必说了。因为如在正法行中应说是善知识性，同样在非法行中是恶知识性。
313. "善说"即以必定出离性而说。"导师是一切知"因为非一切知者不能以出离性来说。"法是善说"因为是正等觉者宣说。"众是善行"因为是导师善加调伏。"劝导者"等应当视为善行的说明。
314. "应知量"即应当这样知道量："此人以多少维生，应当给他多少"。"过量...无涅槃成就"因为法说得不好。"彼"即受施者。意思是：在说得不好的法律中没有所谓少欲行道。

315.Dāyakassavaso nāma uḷāruḷāratābhedo ajjhāsayo. Deyyadhammassa pana thokabahutāva deyyadhammassa vaso nāma. Attano thāmoti yāpanappamāṇaṃ. Yadi hītiādi ‘‘katha’’ntiādinā saṅkhepato vuttassa atthassa vivaraṇaṃ. Anuppannassāti anuppanno assa puggalassa. Cakkhubhūto hotīti mahājanassa cakkhu viya hoti. Sāsanaṃ ciraṭṭhititaṃ karotīti anuppannalābhuppādanena mahājanassa pasāduppādanena ca ciraṭṭhitikaṃ karoti.

Kuṭumbariyavihāreti kuṭumbariyagāmasannissitavihāre. Bhuñjanatthāyāti tasmiṃyeva gehe nisīditvā bhuñjanatthāya. Gahetvā gamanatthāyāti gehato bahi gahetvā gamanatthāya. Dhurabhattānīti niccabhattāni. Cūḷupaṭṭhākanti veyyāvaccakaraṃ. Vīmaṃsitvāti yathā uddissa kataṃ na hoti, evaṃ vīmaṃsitvā . Mahājano appiccho bhavituṃ maññatīti mahājano sayaṃ appiccho bhavituṃ maññati diṭṭhānugatiṃ āpajjanena. Mahājanassāti bahujanassa. Avattharitvāti vitthārikaṃ katvā.

316.Pañcātapatappanaṃ catūsu passesu aggisantāpassa upari sūriyasantāpassa ca tappanaṃ, tañca kho gimhakāle. Chinnappapātapabbatasikharato patanaṃ maruppapātapatanaṃ. Pubbaṇhādīsu ādiccābhimukhāvaṭṭanaṃ ādiccānuparivattanaṃ.

317.Ayampīti svākkhāte dhammavinaye kusītopi. Sāmaññanti tapacaraṇaṃ. Dupparāmaṭṭhanti micchācaritaṃ saṃkiliṭṭhaṃ. Nirayāyupakaḍḍhatīti nirayadukkhāya naṃ kaḍḍhati.

318.Vuttappakāreti pañcātapatappanādike vuttappakāre.

319.Evanti vuttappakārāya cittappasādavhayasuppaṭipattiyā. Tena samaṇadhammakaraṇasukhañca saṅgaṇhāti.

320.Navakanipāteti imasmiṃyeva aṅguttaranikāye vakkhamānaṃ navakanipātaṃ sandhāyāha. Nava puggalāti sattakkhattuparamakolaṃkolādayo nava puggalā. Sabbatthāti imasmiṃ sutte vuttāvasiṭṭhesu sabbesu suttesu.

Tatiyavaggavaṇṇanā niṭṭhitā.

16. Ekadhammapāḷi

(16) 4. Ekadhammapāḷi-catutthavaggavaṇṇanā

322. Catutthassa paṭhame saññāṇabhūtāti upalakkhaṇabhūtā. Pañcadasayojanāvaṭṭakkhandhāti pañcadasayojanakkhandhaparikkhepā. Yathā cāti ca-saddena kadambarukkhādīnaṃ kappaṭṭhāyibhāvaṃ viya yojanasatubbedhādibhāvaṃ samuccinoti, na pana jambuyā jambudīpassa viya tehi aparagoyānādīnaṃ saññāṇabhāvaṃ. Rāmaṇeyyakanti ramaṇīyabhāvaṃ. Sesapadesūti vanarāmaṇeyyakādipadesu. Uggataṃ kūlaṃ ussitabhāvo etassāti ukkūlaṃ, vigataṃ apagataṃ kūlaṃ etassāti vikūlanti āha – ‘‘unnataṭṭhānaṃ ninnaṭṭhāna’’nti ca. Nandiyāvaṭṭamacchapiṭṭhenevāti kujjakakulisakamacchasaṅghātapiṭṭheneva.

323. Dutiyādīsu cattāro apāyā aññatra manussehīti adhippetā, na devā aññatra manussehīti hīnāya jātiyā adhippetattā. Upādāyupādāyāpi majjhimadeso labbhati, yattha gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ aññesampi kammavādikiriyavādiviññujātikānaṃ, yo patirūpadesoti vuccati. Tenāha – ‘‘sakalopi hī’’tiādi.

324.Eḷāti doso. Tenāha – ‘‘niddosamukhāti attho’’ti.

326. Tathāgatassa guṇe jānitvā cakkhunāpi dassanaṃ dassanameva, ajānitvā pana dassanaṃ tiracchānagatānampi hotiyevāti āha – ‘‘ye tathāgatassa guṇe jānitvā’’tiādi.

327.Pakāsetvā kathitanti saccāni pakāsetvā kathitaṃ.

328. Sutānaṃ dhammānaṃ asammoso dhāraṇanti āha – ‘‘dhārentīti na pammussantī’’ti.



我来为您直译这段巴利文：
315. "施者的力量"即殊胜的意乐差别。而"施物的力量"即施物的多少。"自己的力量"即维生的量。"若"等是对"如何"等简略所说义的解释。"未生"即此人未生。"成为眼"即如同大众的眼睛。"使教法久住"即以引生未生的利养、引生大众的净信而使久住。
"枯顿巴利亚寺"即依附枯顿巴利亚村的寺院。"为食用"即为了在那个家中坐着食用。"为拿去"即为了从家外拿去。"职分食"即常食。"小侍者"即服务者。"观察"即如何使不成为点名而施，如此观察。"大众认为应成为少欲"即大众自己认为应成为少欲，是由于随见而行。"大众"即众多人。"铺展"即使成为广大。
316. "修日炙苦行"即在四周有火的热度、上面有太阳的热度的苦修，而且是在热季。"跳断崖"即从断崖山峰跳下的死亡跳跃。"随日转"即在上午等时分面向太阳旋转。
317. "此人也"即在善说法律中的懈怠者也。"沙门法"即苦行。"恶执持"即邪行、染污。"牵向地狱"即牵他向地狱苦。
318. "已说方式"即日炙苦行等已说方式。
319. "如是"即以已说方式的心净称为善行。由此摄取沙门法的作为和乐。
320. "九集"即指将在这个《增支部》中说的九集。"九种人"即最多七次往返等九种人。"一切处"即在此经所说的其余一切经中。
第三品注释完毕。
16. 一法品
(16) 4. 一法品第四品注释
322. 第四品第一经中"成为标识"即成为特征。"十五由旬周围树干"即十五由旬树干周长。"如何"等中的"和"字包括如卡丹巴树等的住劫性及百由旬高等性，而不是像阎浮树对阎浮提那样它们对西牛货洲等的标识性。"可爱性"即可喜性。"其余诸句"即林可爱性等句。"高岸"即上升的岸为其性质，"低岸"即离开、远离的岸为其性质，因此说"高处、低处"。"即以难提亚瓦塔鱼背"即以弯曲的金刚鱼群的背。
323. 第二等经中"除了人类的四恶趣"是意趣，不是"除了人类的天"，因为意指低劣的生。依次第也得到中国，即比丘、比丘尼、优婆塞、优婆夷及其他业论者、作论者、智者种类的行处，这称为适宜地。因此说"因为整个"等。
324. "埃拉"即过失。因此说"意为无过之口"。
326. 知道如来功德而以眼见也是见，但不知而见连畜生也有。因此说"知道如来功德而"等。
327. "显示而说"即显示诸谛而说。
328. "所闻诸法不忘而持"因此说"持即不忘"。


329.Atthānatthaṃ upaparikkhantīti ‘‘ayaṃ imissā pāḷiyā attho, ayaṃ na attho’’ti atthānatthaṃ upaparikkhanti. Anatthaparihārena hi atthaggahaṇaṃ yathā adhammaparivajjanena dhammappaṭipatti.

330.Anulomapaṭipadanti nibbānassa anulomikaṃ paṭipadaṃ.

331.Saṃvegajanakesukāraṇesūti saṃvegajanakesu jātiādīsu kāraṇesu. Saṃvejanīyesu ṭhānesu sahottappañāṇaṃ saṃvego.

332.Upāyenāti yena upāyena vaṭṭūpacchedo, tena upāyena. Padhānavīriyaṃ karontīti sammappadhānasaṅkhātaṃ vīriyaṃ karonti uppādenti.

333. Vavassajīyanti vissajjīyanti ettha saṅkhārāti vavassaggo, asaṅkhatā dhātūti āha – ‘‘vavassaggo vuccati nibbāna’’nti.

334.Uttamannānanti uttamānaṃ pañcannaṃ bhojanānaṃ. Uttamarasānanti uttamānaṃ rasānaṃ. Uñchācārenāti uñchācariyāya kassaci apariggahabhūtassa kiñci ayācitvā gahaṇaṃ uñchācāro. Ettha cātiādinā annādīnaṃ aggabhāvo nāma manāpaparamo icchitakkhaṇalābho, na tesaṃ lābhitāmattanti dasseti. Paṭilabhantīti denti paṇītabhāvena. Bhattassa ekapātīti ekapātipūraṃ bhattaṃ. Idaṃ kiṃ nāmāti ‘‘idaṃ annaggarasaggaṃ nāma hoti, na hotī’’ti pucchati. Uñchena kapālābhatenāti missakabhattena. Yāpenteti yāpanasīsena yāpanahetuṃ bhattaṃ vadati. Upādāya aggarasaṃ nāmāti taṃ taṃ upādāyupādāya annaggarasaggaṃ daṭṭhabbanti dasseti. Cakkavattiāhārato hi cātumahārājikānaṃ āhāro aggoti evaṃ yāva paranimmitavasavattidevā netabbaṃ.

335.Attharaso nāma cattāri sāmaññaphalāni ‘‘ariyamaggānaṃ phalabhūto raso’’ti katvā. Dhammaraso nāma cattāro maggā ‘‘sāmaññaphalassa hetubhūto raso’’ti katvā vimuttiraso nāma amataṃ nibbānaṃ ‘‘sabbasaṅkhārasamatho’’ti katvā.

Catutthavaggavaṇṇanā niṭṭhitā.

Jambudīpapeyyālo niṭṭhito.

17. Pasādakaradhammavaggavaṇṇanā

366.Addhamidanti sandhivasena pāḷiyaṃ rassaṃ katvā vuttaṃ, ma-kāro padasandhikaroti āha – ‘‘addhā ida’’nti. Ekaṃso esāti ekaṃso hetu esa lābhānaṃ. Pāpakaṃ nāmāti appakampi pāpaṃ nāma byattaṃ ekaṃsena na karoti. Tathassāti tathā sammāpaṭipajjamānassa assa. Āraññikattaṃ…pe… tecīvarikattanti imesaṃ dhutadhammānaṃ gahaṇeneva itaresampi taṃsabhāgānaṃ gahitabhāvo daṭṭhabbo. Thāvarappattabhāvoti sāsane thirabhāvappatti therabhāvo. Ākappassa sampattīti ‘‘añño me ākappo karaṇīyo’’ti evaṃ vuttassa ākappassa sampatti. Kolaputtīti kolaputtiyanti āha – ‘‘kulaputtabhāvo’’ti. Sampannarūpatāti upadhisampadā. Vacanakiriyāyāti vacanappayogassa madhurabhāvo mañjussaratā. Tenassa lābho uppajjatīti idaṃ na lābhuppādanūpāyadassanaparaṃ, atha kho evaṃ sammāpaṭipajjamānassa anicchantasseva lābho uppajjatīti lābhassa abyabhicārahetudassanaparaṃ daṭṭhabbaṃ. Yathāha –

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānanti, sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65).

Pasādakaradhammavaggavaṇṇanā niṭṭhitā.

18. Aparaaccharāsaṅghātavaggavaṇṇanā



我来为您直译这段巴利文：
329. "观察义非义"即"这是此句的义，这不是义"，如此观察义与非义。因为通过避免非义而把握义，如同通过避免非法而行法。
330. "随顺道"即随顺于涅槃的道。
331. "能生起警惕的因"即能生起警惕的生等因。"警惕处"即与怖畏智相应的警惕。
332. "方便"即以何方便断轮回，以彼方便。"行精进"即生起称为正勤的精进。
333. "于此舍弃诸行"为舍，即无为界，因此说"舍说为涅槃"。
334. "最胜"即最胜的五种食物。"最胜味"即最胜的诸味。"拾遗行"即以拾遗行，不属于任何人所有而不乞求而取为拾遗行。"于此"等显示食等最胜即是可意至上、如愿得到，不仅是得到而已。"获得"即因殊胜而给。"一钵饭"即满一钵的饭。"这是什么"即问"这是否为食中最胜味"。"以钵中拾得"即混合食。"维持"即从维持角度说维持因的食物。"相对而言是最胜味"即显示应当依各种情况观察食中最胜味。因为相对于转轮王的食物，四大王天的食物为最胜，如是乃至他化自在天应当理解。
335. "义味"即因为是"圣道的果味"而称四沙门果为义味。"法味"即因为是"沙门果的因味"而称四道为法味。"解脱味"即因为是"一切行的止息"而称无死涅槃为解脱味。
第四品注释完毕。
阎浮提品完毕。
17. 生信法品注释
366. "的确是这"在经中以连音而说为短音，ma音是词的连音，因此说"的确这"。"这是一向"即这是利养的一向因。"恶"即即使小恶也确实不作。"如是彼"即如是正确行道的彼。"住林等、持三衣等"即通过摄取这些头陀行，应当理解也摄取其他同类的。"得到稳固"即在教法中得到坚固性即长老性。"行为的圆满"即所说的"我应当作其他行为"如此的行为圆满。"良家子"即良家子性，因此说"良家子性"。"具足形相"即依处圆满。"言语作用"即言语运用的甜美性即美妙音性。"因此生起他的利养"这不是显示生起利养的方法，而应当理解为显示如是正确行道者虽不希求而利养生起的必然因。如说：
"诸比丘，若比丘希望：'愿我得到衣服、饮食、住处、病缘医药资具'，他应当是戒的圆满行者。"
生信法品注释完毕。
18. 第二弹指品注释

382.Idampisuttanti ettha pi-saddo heṭṭhā vuttacūḷaccharāsaṅghātasuttaṃ sampiṇḍeti. Cūḷaccharāsaṅghātasutte appanaṃ appattāya mettāya tāvamahanto vipāko dassito, kimaṅgaṃ pana imissā appanāppattāya mettāyāti dassetuṃ – ‘‘appanāppattāya hī’’tiādimāha. Vipākakathāyeva natthīti vipāke kathāyeva natthi, ayameva vā pāṭho. Gaṇanānupubbatāti gaṇanānupubbatāya. Paṭhamaṃ uppannantipi paṭhamaṃ, paṭhamaṃ samāpajjatīti idaṃ pana na ekantalakkhaṇaṃ. Ciṇṇavasībhāvo hi aṭṭhasamāpattilābhī ādito paṭṭhāya matthakaṃ pāpentopi samāpajjituṃ sakkoti, matthakato paṭṭhāya ādiṃ pāpentopi, antarantarā okkantopi samāpajjituṃ sakkoti eva. Pubbuppattiyaṭṭhena pana paṭhamaṃ nāma hoti. Vibhaṅgeti jhānavibhaṅge. Vipassanaṃ kayiramānaṃ lakkhaṇūpanijjhānakiccaṃ maggena sijjhati taggatasammohaviddhaṃsanato . Apica vipassanāya lakkhaṇūpanijjhānaṃ maggena uppannena sijjhati itarathā parivattanato, tasmā maggo lakkhaṇūpanijjhānaṃ, na aniccādilakkhaṇānaṃ ārammaṇakaraṇato. Yathā phalaṃ nibbānassa asaṅkhatalakkhaṇaṃ ārammaṇakaraṇavasena upanijjhāyati, evaṃ maggopi. Evampissa lakkhaṇūpanijjhānataṃ veditabbaṃ. Vattabbameva natthi arittajjhānatāya. Sesaṃ visesaṃ, arittajjhānā evāti attho.

386-387.Hitapharaṇanti sattesu hitānurūpaṃ jhānassa pharitvā pavattanaṃ. Cetopaṭipakkhato vimuccati etāyāti cetovimutti, appanāppattā mettā. Tenāha – ‘‘idhā’’tiādi. Eseva nayoti iminā karuṇādīnampi appanāppattataṃ atidisati. Vaṭṭaṃ honti kammavaṭṭabhāvato. Vaṭṭapādā hontīti vipākavaṭṭassa kāraṇaṃ honti.



我来为您直译这段巴利文：
382. "此经也"中的"也"字总结前述的小弹指经。在小弹指经中显示未达到安止的慈有如此大的果报，更何况这已达到安止的慈呢？为了显示这点而说"因为已达到安止"等。"果报之说都没有"即对果报的说法都没有，或者这就是原文。"依数次第"即依数的次第。"初生"也是"初"，"初入定"这不是绝对的特征。因为已经熟练的八等至得者能从开始到达顶点而入定，也能从顶点到达开始而入定，也能在中间出入而入定。但依先生起义而称为初。"在分别"即在禅那分别。正在作观时，特相思惟的作用由道而成就，因为破除对此的迷惑。且观的特相思惟由已生起的道而成就，因为否则就会转变，所以道是特相思惟，不是因为以无常等特相为所缘。如果以作为涅槃的无为相为所缘而思惟，道也是如此。应当如此理解其特相思惟性。因为是完全禅那所以完全不必说。其余是特殊的，即是完全禅那的意思。
386-387. "利益遍满"即随顺有情的利益而禅那遍满运作。由此心解脱对治，故为心解脱，即已达到安止的慈。因此说"于此"等。"此即是方法"以此类推悲等也是已达到安止。"成为轮回"因为是业轮回性。"成为轮回足"即成为异熟轮回的因。

390.Ajjhattaparikammavasenāti attano kesādīsu parikammakaraṇavasena. Aṭṭhārasavidheti aṭṭhārasappabhede. Kāyeti rūpakāye. Rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca dhammānaṃ samūhaṭṭhena hatthikāyarathakāyādayo viya kāyoti adhippeto. Samūhavisayatāya cassa kāyasaddassa samudāyūpādanatāya ca asubhākārassa ‘‘kāye’’ti ekavacanaṃ. Tathā ārammaṇādivibhāgena anekabhedabhinnampi cittaṃ cittabhāvasāmaññena ekajjhaṃ gahetvā ‘‘citte’’ti ekavacanaṃ kataṃ. Kāyānupassīti imassa atthaṃ dassetuṃ – ‘‘tameva kāyaṃ paññāya anupassanto’’ti āha. Tameva kāyanti ca avadhāraṇena vedanādianupassanaṃ nivatteti. Tena ca puna kāyaggahaṇassa payojanaṃ sūcitanti daṭṭhabbaṃ. ‘‘Kāye’’ti hi vatvāpi puna ‘‘kāyānupassī’’ti dutiyaṃ kāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ kataṃ. Tena vedanādayopi ettha sitā, ettha paṭibaddhāti kāyavedanādianupassanappasaṅgepi āpanne na kāye vedanānupassī cittānupassī dhammānupassī vā. Atha kho kāyānupassīyevāti kāyasaṅkhātavatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā na kāye aṅgapaccaṅgavinimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī. Yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo, katthapi na bhūtupādāyavinimuttaekadhammānupassī, atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī , nāgarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibbhujjako rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassīyevāti nānappakārato samūhavaseneva kāyasaṅkhātassa vatthuno dassanena ghanavinibbhogo dassito hoti. Na hettha yathāvuttasamūhavinimutto kāyo vā itthī vā puriso vā añño vā koci dhammo dissati, yathāvuttadhammasamūhamatteyeva pana tathā tathā sattā micchābhinivesaṃ karonti.

Aṭṭhārasavidhenāti aṭṭhārasavidhā. Satipaṭṭhānabhāvakassāti satipaṭṭhānabhāvaṃ bhāventassa. Tīsu bhavesu kilese ātapetīti ātāpo, vīriyassetaṃ nāmaṃ. Yadipi hi kilesānaṃ pahānaṃ ātāpananti, taṃ sammādiṭṭhiādīnampi attheva. Ātapasaddo viya pana ātāpasaddopi vīriyeva niruḷho. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññadhammā, tasmā ātāpoti vīriyassa nāmaṃ, so assa atthīti ātāpī. Ayañca īkāro pasaṃsāya atisayassa vā dīpakoti ātāpiggahaṇena sammappadhānasamaṅgitaṃ dasseti. Tenevāha – ‘‘ātāpīti…pe… vīriyena vīriyavā’’ti. Sampajānoti sampajaññasaṅkhātena ñāṇena samannāgato. Tenāha – ‘‘aṭṭhārasavidhena…pe… sammā pajānanto’’ti. Ayaṃ panettha vacanattho – sammā samantato sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ sabbākārappajānena samantato uparūparivisesāvahabhāvena pavattiyā sammā pajānantoti attho.


我来为您直译这段巴利文：
390. "依内修习"即依自身发等作修习。"十八种"即十八种差别。"身"即色身。因为此处色身是以手足等肢体和发等诸法的集合义而称为身，如象群、车群等。由于身字的集合所缘性和集合所取性，与不净相的关系，所以"于身"用单数。同样，虽然心因所缘等分别而有多种差别，但以心的共同性而总摄为一，所以"于心"用单数。为了显示"观身"的意义，所以说"以慧观察彼身"。"彼身"以限定词而排除受等观。应当理解以此暗示再次用身字的目的。因为说了"于身"之后，又说"观身"，第二次用身字是为了显示不混杂的确立、密集、分离等。由此虽然受等也依此、系此，当引生身受等观察时，也不是观身中的受、观心、观法。而只是观身，以显示在称为身的事物中只是身观的行相，显示不混杂的确立。同样，不是观身中离开肢体的单一法，也不是观离开发毛等的男女。在此，凡是发毛等所成的大种及所造的集合称为身，在任何情况下都不是观离开大种及所造的单一法，而是如观车的组合般观察肢体的集合，如观城的部分般观察发毛等的集合，如分解芭蕉干的叶鞘、解开空拳般观察大种及所造的集合，以种种方式仅以集合而观察称为身的事物，显示密集的分离。因为在此不见离开如前所说集合的身或女人或男人或任何其他法，但是有情们对如前所说的诸法集合作种种邪执著。
"十八种"即十八种。"修习念处"即修习念处性。"炽"即烧尽三有中的烦恼，这是精进的名称。虽然烦恼的断除也是正见等的炽烧，但如炽字，炽字也唯在精进中固定。或者，由于精进在断除对治时以伴随诸法的策励而运作，以特胜而如此炽烧，所以只称精进如此，不是其他法，因此炽是精进的名称，他有此故为炽。此处的ī音表示赞叹或殊胜，以炽字显示具足正勤。因此说："炽即以精进而有精进"。"正知"即具足称为正知的智。因此说："以十八种...等正知"。这里的词义是：正确、周遍、适当地知为正知，以不混杂的确立中无观其他法性而正确无颠倒，以一切行相遍知而周遍，以引生上上殊胜而运作故正知的意思。


Kāyo ca idha lujjanappalujjanaṭṭhena lokoti adhippetoti āha – ‘‘tasmiṃyeva kāyasaṅkhāte loke’’ti. Pañcakāmaguṇikataṇhanti rūpādīsu pañcasu kāmaguṇesu pavattamānaṃ taṇhaṃ . Yasmā panettha abhijjhāgahaṇena kāmacchando, domanassaggahaṇena byāpādo saṅgahaṃ gacchati, tasmā nīvaraṇapariyāpannabalavadhammadvayadassanena nīvaraṇappahānaṃ vuttaṃ hotīti veditabbaṃ. Visesena cettha abhijjhāvinayena kāyasampattimūlakassa anurodhassa, domanassavinayena kāyavipattimūlakassa virodhassa, abhijjhāvinayena ca kāye abhiratiyā, domanassavinayena kāyabhāvanāya anabhiratiyā, abhijjhāvinayena kāye abhūtānaṃ subhasukhabhāvādīnaṃ pakkhepassa, domanassavinayena kāye bhūtānaṃ asubhāsukhabhāvādīnaṃ apanayanassa ca pahānaṃ vuttaṃ. Tena yogāvacarassa yogānubhāvo yogasamatthatā ca dīpitā hoti. Yogānubhāvo hi esa, yadidaṃ anurodhavirodhavippamutto aratiratisaho abhūtapakkhepabhūtāpanayanavirahito ca hoti. Anurodhavirodhavippamutto cesa aratiratisaho abhūtaṃ apakkhipanto bhūtañca anapanento yogasamattho hotīti. Suddharūpasammasanameva kathitanti kevalaṃ kāyānupassanābhāvato vuttaṃ.

Sukhādibhedāsu vedanāsūti sukhadukkhaadukkhamasukhasāmisanirāmisabhedāsu vedanāsu. Tattha sukhayatīti sukhā, sampayuttadhamme kāyañca laddhassāde karotīti attho. Suṭṭhu vā khādati, khanati vā kāyikaṃ cetasikañca ābādhanti sukhā, sukaraṃ okāsadānaṃ etissāti vā sukhā. Dukkhayatīti dukkhā, sampayuttadhamme kāyañca pīḷeti vibādhatīti attho. Duṭṭhu vā khādati, khanati vā kāyikaṃ cetasikañca sātanti dukkhā, dukkaraṃ okāsadānaṃ etissāti vā dukkhā. Dukkhasukhappaṭikkhepena adukkhamasukhāti upekkhā vuttā. Vediyati ārammaṇarasaṃ anubhavatīti vedanā. Vediyamānoti anubhavamāno. Sukhaṃ vedanaṃ vediyāmīti pajānātīti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ vediyamāno ‘‘ahaṃ sukhaṃ vedanaṃ vediyāmī’’ti pajānātīti attho. Tattha kāmaṃ uttānaseyyakāpi dārakā thaññapivanādikāle sukhaṃ vedanaṃ vediyamānā ‘‘sukhaṃ vedanaṃ vediyāmā’’ti pajānanti, na panetaṃ evarūpaṃ pajānanaṃ sandhāya vuttaṃ. Evarūpañhi jānanaṃ sattupaladdhiṃ na jahati, attasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. Imassa pana bhikkhuno jānanaṃ sattupaladdhiṃ jahati, attasaññaṃ ugghāṭeti, kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. Idañhi ‘‘ko vediyati, tassa vedanā, kiṃ kāraṇā vedanā’’ti evaṃ sampajānantassa vediyanaṃ sandhāya vuttaṃ.

Tattha ko vediyatīti? Na koci satto vā puggalo vā vediyati. Kassa vedanāti? Na kassaci sattassa vā puggalassa vā vedanā. Kiṃ kāraṇā vedanāti? Vatthuārammaṇā ca panassa vedanāti. Tasmā esa evaṃ pajānāti ‘‘taṃ taṃ sukhādīnaṃ vatthubhūtaṃ rūpādiṃ ārammaṇaṃ katvā vedanāva vediyati, taṃ pana vedanāpavattiṃ upādāya ‘ahaṃ vediyāmī’ti vohāramattaṃ hotī’’ti. Evaṃ ‘‘sukhādīnaṃ vatthubhūtaṃ rūpādiṃ ārammaṇaṃ katvā vedanāva vediyatī’’ti sallakkhento esa ‘‘sukhaṃ vedanaṃ vediyāmī’’ti pajānātīti veditabbo.


我来为您直译这段巴利文：
因为此处身以坏灭破坏义而意为世间，所以说"在称为身的世间中"。"五欲贪"即在色等五欲功德中运作的贪。因为此处以贪欲摄受欲贪，以忧摄受瞋恚，所以应当知道以显示摄入盖的两种强力法而说断除诸盖。特别是此中，以除贪显示断除以身圆满为根本的随顺，以除忧显示断除以身损坏为根本的违逆；以除贪显示断除对身的喜乐，以除忧显示断除对修身的不喜乐；以除贪显示断除在身中加入不存在的净乐等性，以除忧显示断除在身中存在的不净不乐等性。由此显示瑜伽行者的瑜伽力和瑜伽能力。因为这是瑜伽力，即是离开随顺违逆、能忍受不乐与乐、远离加入不存在和除去存在。他离开随顺违逆、能忍受不乐与乐、不加入不存在也不除去存在而有瑜伽能力。说"只是纯粹色的思惟"是因为只是身随观性而说。
"在乐等差别诸受"即在乐、苦、不苦不乐、有味、无味等差别诸受中。其中"使快乐"为乐，意思是使相应诸法和身得到味着。或者善好地吃，或者掘开身心的疾病为乐，或者容易给予机会为乐。"使痛苦"为苦，意思是压迫妨害相应诸法和身。或者恶劣地吃，或者掘开身心的适意为苦，或者难以给予机会为苦。以否定苦乐而说"不苦不乐"即舍。"感受"即体验所缘的滋味为受。"在感受"即在体验。"了知'我感受乐受'"意思是在感受身或心的乐受时，了知"我感受乐受"。其中虽然仰卧的婴儿在饮乳等时感受乐受时也了知"我们感受乐受"，但不是说这种了知。因为这种了知不舍弃有情的执取，不破除我想，不成为业处或念处修习。但此比丘的了知舍弃有情的执取，破除我想，成为业处和念处修习。因为这是就"谁感受？是谁的受？因何而受？"如此正知而感受而说。
其中"谁感受"？没有任何有情或人感受。"是谁的受"？不是任何有情或人的受。"因何而受"？这是依事和所缘而受。所以他如此了知："以那些乐等的事物色等为所缘而只是受在感受，而依那受的运作，只是'我感受'这样的言说而已"。应当知道他如此观察"以乐等的事物色等为所缘而只是受在感受"，而了知"我感受乐受"。


Atha vā sukhaṃ vedanaṃ vediyāmīti pajānātīti sukhavedanākkhaṇe dukkhāya vedanāya abhāvato sukhaṃ vedanaṃ vediyamāno ‘‘sukhaṃ vedanaṃyeva vediyāmī’’ti pajānāti. Tena yā pubbe bhūtapubbā dukkhā vedanā, tassā idāni abhāvato imissā ca sukhāya vedanāya ito paraṃ paṭhamaṃ abhāvato ‘‘vedanā nāma aniccā addhuvā vipariṇāmadhammā’’ti itiha tattha sampajāno hoti. Dukkhaṃ vedanaṃ vediyāmīti pajānātītiādīsupi eseva nayo.

Sāmisaṃ vā sukhantiādīsu yasmā kilesehi āmasitabbato āmisā nāma pañca kāmaguṇā. Ārammaṇakaraṇavasena saha āmisehīti sāmisā, tasmā sāmisā sukhā nāma pañcakāmaguṇāmisanissitā chasu dvāresu uppannā chagehassitā somanassavedanā. Sāmisā dukkhā nāma chagehassitā domanassavedanā. Sā ca chasu dvāresu ‘‘iṭṭhārammaṇaṃ nānubhavissāmi nānubhavāmī’’ti vitakkayato uppannā kāmaguṇanissitā domanassavedanā veditabbā. Nirāmisā sukhā nāma chanekkhammassitā somanassavedanā. Sā ca chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvā ussukkāpetuṃ sakkontassa ‘‘ussakkitā me vipassanā’’ti somanassajātassa uppannā somanassavedanā daṭṭhabbā.

Nirāmisā dukkhā nāma chanekkhammassitā domanassavedanā. Sā pana chasu dvāresu iṭṭhārammaṇe āpāthagate anuttaravimokkhasaṅkhātaariyaphaladhammesu pihaṃ paṭṭhapetvā tadadhigamāya aniccādivasena vipassanaṃ paṭṭhapetvā ussukkāpetuṃ asakkontassa ‘‘imampi pakkhaṃ imampi māsaṃ imampi saṃvaccharaṃ vipassanaṃ ussukkāpetvā ariyabhūmiṃ pāpuṇituṃ nāsakkhi’’nti anusocato uppannā domanassavedanā.

Sāmisā adukkhamasukhā nāma chagehassitā upekkhāvedanā. Sā ca chasu dvāresu iṭṭhārammaṇe āpāthagate guḷapiṇḍake nilīnamakkhikā viya rūpādīni anuvattamānā tattheva laggā laggitā hutvā uppannā kāmaguṇanissitā upekkhāvedanā. Nirāmisā adukkhamasukhā nāma chanekkhammassitā upekkhāvedanā. Sā pana chasu dvāresu iṭṭhādiārammaṇe āpāthagate iṭṭhe arajjantassa, aniṭṭhe adussantassa, asamapekkhanena amuyhantassa uppannā vipassanāñāṇasampayuttā upekkhāvedanā. Evaṃ vuttanti mahāsatipaṭṭhānasutte vuttaṃ. Sāva vedanā veditabbāti lujjanappalujjanaṭṭhena sā vedanā ‘‘loko’’ti veditabbā.

Evaṃ vitthāriteti ‘‘sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ, vītadosaṃ vā cittaṃ, samohaṃ vā cittaṃ, vītamohaṃ vā cittaṃ, saṃkhittaṃ vā cittaṃ, vikkhittaṃ vā cittaṃ, mahaggataṃ vā cittaṃ, amahaggataṃ vā cittaṃ, sauttaraṃ vā cittaṃ, anuttaraṃ vā cittaṃ, samāhitaṃ vā cittaṃ, asamāhitaṃ vā cittaṃ, vimuttaṃ vā cittaṃ, avimuttaṃ vā cittanti pajānātī’’ti evaṃ satipaṭṭhānasutte (dī. ni. 2.381; ma. ni. 

我来为您直译这段巴利文：
或者"了知'我感受乐受'"即在乐受刹那中因为无有苦受，在感受乐受时了知"我只是感受乐受"。由此，前已有的苦受现在无有，而此乐受从此以后首先无有，所以在此正知"受是无常、不恒、变易法"。对"了知'我感受苦受'"等也是这个道理。
在"有味乐"等中，因为烦恼所染著故称为味的五欲功德。以作所缘而有味为有味，所以有味乐即依五欲功德味而在六门中生起的六种世俗喜受。有味苦即六种世俗忧受。应当知道这是在六门中因为想"我将不享受、不正在享受可意所缘"而生起的依欲功德的忧受。无味乐即六种出离喜受。应当见到这是在六门中当可意所缘现起时，建立无常等观而能够策进，因为"我的观增进了"而生喜者所生起的喜受。
无味苦即六种出离忧受。这是在六门中当可意所缘现起时，建立对称为无上解脱的圣果法的希求，为证得彼而建立无常等观却不能策进，因悲叹"这星期这月这年策进观而不能达到圣地"而生起的忧受。
有味不苦不乐即六种世俗舍受。这是在六门中当可意所缘现起时，如蜜团中潜伏的苍蝇般随顺色等，即在彼处执著粘着而生起的依欲功德的舍受。无味不苦不乐即六种出离舍受。这是在六门中当可意等所缘现起时，对可意不贪、对不可意不瞋、以平等观察而不痴所生起的与观智相应的舍受。"如是所说"即在大念处经中所说。"应当了知彼即是受"即应当了知彼受以坏灭破坏义为"世间"。
"如是广说"即"了知有贪心为有贪心，了知离贪心为离贪心，...了知有瞋心为有瞋心，了知离瞋心为离瞋心，了知有痴心为有痴心，了知离痴心为离痴心，了知收缩心为收缩心，了知散乱心为散乱心，了知广大心为广大心，了知不广大心为不广大心，了知有上心为有上心，了知无上心为无上心，了知等持心为等持心，了知不等持心为不等持心，了知解脱心为解脱心，了知未解脱心为未解脱心"如是在念处经中...

1.114) vitthāretvā dassite soḷasavidhe citte.

Tattha sarāganti aṭṭhavidhaṃ lobhasahagataṃ. Vītarāganti lokiyakusalābyākataṃ. Idaṃ pana yasmā sammasanaṃ na dhammasamodhānaṃ, tasmā idha ekapadepi lokuttaraṃ na labbhati. Sesāni cattāri akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. Sadosanti duvidhaṃ domanassasahagataṃ. Vītadosanti lokiyakusalābyākataṃ. Sesāni dasa akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. Samohanti vicikicchāsahagatañceva uddhaccasahagatañcāti duvidhaṃ. Yasmā pana moho sabbākusalesu uppajjati, tasmā sesānipi idha vattantiyeva. Imasmiññeva hi duke dvādasākusalacittāni pariyādinnānīti. Vītamohanti lokiyakusalābyākataṃ.

Saṃkhittanti thinamiddhānupatitaṃ. Etañhi saṅkucitacittaṃ nāma ārammaṇe saṅkocavasena pavattanato. Vikkhittanti uddhaccasahagataṃ. Etañhi pasaṭacittaṃ nāma ārammaṇe savisesaṃ vikkhepavasena visaṭabhāvena pavattanato. Mahaggatanti rūpāvacaraṃ arūpāvacarañca. Amahaggatanti kāmāvacaraṃ. Sauttaranti kāmāvacaraṃ. Anuttaranti rūpāvacaraṃ arūpāvacarañca. Tatrāpi sauttaraṃ rūpāvacaraṃ, anuttaraṃ arūpāvacarameva. Samāhitanti yassa appanāsamādhi vā upacārasamādhi vā atthi. Asamāhitanti ubhayasamādhivirahitaṃ. Vimuttanti tadaṅgavikkhambhanavimuttīhi vimuttaṃ. Avimuttanti ubhayavimuttirahitaṃ. Samucchedappaṭippassaddhinissaraṇavimuttīnaṃ pana idha okāsova natthi, okāsābhāvo ca sammasanacārassa adhippetattā veditabbo.

Upādānassa khandhā upādānakkhandhā, upādānassa paccayabhūtā dhammapuñjā dhammarāsayoti attho. Upādānehi ārammaṇakaraṇādivasena upādātabbā vā khandhā upādānakkhandhā. Cha ajjhattikabāhirāyatanānīti cakkhu sotaṃ ghānaṃ jivhā kāyo manoti imāni cha ajjhattikāyatanāni ceva, rūpaṃ saddo gandho raso phoṭṭhabbo dhammāti imāni cha bāhirāyatanāni ca. Ettha pana lokuttaradhammā na gahetabbā sammasanacārassa adhippetattā. Satta sambojjhaṅgāti satisambojjhaṅgādayo satta sambojjhaṅgā. Satiādayo hi sambodhissa, sambodhiyā vā aṅgāti sambojjhaṅgā. Tathā hi sambujjhati āraddhavipassakato paṭṭhāya yogāvacaroti sambodhi, yāya vā so satiādikāya sattadhammasāmaggiyā sambujjhati, kilesaniddāto uṭṭhāti, saccāni vā paṭivijjhati, sā dhammasāmaggī sambodhi, tassa sambodhissa, tassā vā sambodhiyā aṅgāti sambojjhaṅgā.

Cattāri ariyasaccānīti ‘‘dukkhaṃ dukkhasamudayo dukkhanirodho dukkhanirodhagāminipaṭipadā’’ti (saṃ. ni. 5.1071-1072) evaṃ vuttāni cattāri ariyasaccāni. Tattha purimāni dve saccāni vaṭṭaṃ pavattihetubhāvato. Pacchimāni vivaṭṭaṃ nivaṭṭatadadhigamūpāyabhāvato. Tesu bhikkhuno vaṭṭe kammaṭṭhānābhiniveso hoti sarūpato pariggahasambhavato. Vivaṭṭe natthi abhiniveso avisayattā avisayatte ca payojanābhāvato. Pañcadhā vuttesūti satipaṭṭhānasutte vuttesu. Suddhaarūpasammasanamevāti rūpena amissitattā kevalaṃ arūpasammasanameva. Khandhāyatanasaccakoṭṭhāsānaṃ pañcakkhandhasaṅgahato ‘‘rūpārūpasammasana’’nti vuttaṃ. Pubbabhāgiyānampi satipaṭṭhānānaṃ saṅgahitattā ‘‘lokiyalokuttaramissakāneva kathitānī’’ti āha.



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1.114. 在十六种心中广说显示。
其中"有贪"即八种俱贪。"离贪"即世间善无记。因为这是思惟而不是法的集合，所以此处即使一句也不得出世间。其余四种不善心既不属于前句也不属于后句。"有瞋"即二种俱忧。"离瞋"即世间善无记。其余十种不善心既不属于前句也不属于后句。"有痴"即俱疑和俱掉举两种。但因为痴在一切不善中生起，所以其余也在此运行。因为在此双句中摄尽十二不善心。"离痴"即世间善无记。
"收缩"即随逐昏沉睡眠。因为这称为萎缩心，是在所缘中以收缩方式运行。"散乱"即俱掉举。因为这称为伸展心，是在所缘中以特别散乱方式以伸展性运行。"广大"即色界和无色界。"不广大"即欲界。"有上"即欲界。"无上"即色界和无色界。其中也是有上为色界，无上唯是无色界。"等持"即有安止定或近行定。"不等持"即离两种定。"解脱"即以暂伏镇伏解脱而解脱。"未解脱"即离两种解脱。但断、止息、出离解脱在此全无机会，应当知道无机会是因为意在思惟的行相。
"取蕴"即取的蕴，意思是成为取的因缘的法聚法堆。或者取蕴即以作所缘等方式被诸取所取的蕴。"六内外处"即眼、耳、鼻、舌、身、意这六内处，以及色、声、香、味、触、法这六外处。但此中不应摄取出世间法，因为意在思惟的行相。"七觉支"即念觉支等七觉支。因为念等是正觉的支分或为正觉的支分故为觉支。如是从开始观者起瑜伽行者觉悟为正觉，或以彼念等七法和合而觉悟，从烦恼睡眠起来，或通达诸谛，彼法和合为正觉，那正觉的支分或为那正觉的支分故为觉支。
"四圣谛"即如是所说的"苦、苦集、苦灭、导至苦灭之道"四圣谛。其中前二谛因为是轮回的转起因而为轮回。后二谛因为是还灭及其证得方便而为出轮回。在彼等中比丘对轮回有业处的趣入，因为可能如实把握。对出轮回无趣入，因为非境界，而非境界则无需要。"在五处所说"即在念处经中所说。"唯是纯粹无色思惟"即因为未与色混杂而只是无色思惟。因为蕴处谛分都摄入五蕴故说"色无色思惟"。因为也摄取预备的诸念处，所以说"说世间出世间混杂"。

394.Anibbattānanti ajātānaṃ. Payogaṃ parakkamanti ettha bhusaṃ yogo payogo, payogova parakkamo, payogasaṅkhātaṃ parakkamanti attho. Cittaṃ ukkhipatīti kosajjapakkhe patituṃ apadānavasena ukkhipati. Padhānavīriyanti sammappadhānalakkhaṇappattavīriyaṃ. Lokiyāti lokiyasammappadhānakathā. Sabbapubbabhāgeti sabbamaggānaṃ pubbabhāge. Kassapasaṃyuttapariyāyenāti kassapasaṃyutte āgatasuttena ‘‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyu’’nti (saṃ. ni. 

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394. "未生"即未产生。"加行精勤"中，强力的加行为加行，加行即是精勤，意思是称为加行的精勤。"提起心"即以不让堕入懈怠分的方式提起。"精进"即达到正勤相的精进。"世间"即世间正勤的说明。"一切预备"即一切道的预备。"依迦叶相应的方式"即依迦叶相应中所来的经"我的已生恶不善法若不断除会导致不利"。

2.145) āgatattā. Sā lokiyāti veditabbā.

Samathavipassanāvāti avadhāraṇena maggaṃ nivattetvā tassa nivattane kāraṇaṃ dassento, ‘‘maggo panā’’tiādimāha. Sakiṃ uppajjitvāti idaṃ bhūtakathanamattaṃ. Niruddhassa puna anuppajjanato ‘‘na koci guṇo’’ti āsaṅkeyyāti āha – ‘‘so hī’’tiādi. Anantarameva yathā phalaṃ uppajjati, tathā pavattiyevassa paccayadānaṃ. Purimasmimpīti ‘‘anuppannā me kusalā dhammā uppajjamānā anatthāya saṃvatteyyu’’nti etthapi. Vuttanti porāṇaṭṭhakathāyaṃ. Taṃ pana tathāvuttavacanaṃ na yuttaṃ dutiyasmiṃ viya purimasmiṃ maggassa aggahaṇe kāraṇābhāvato. Purimasmiṃ aggahite magge anuppajjamāno maggo anatthāya saṃvatteyyāti āpajjeyya, na cetaṃ yuttaṃ āpajjamāne tasmiṃ padhānatthasambhavato. Catukiccasādhanavasenāti anuppannākusalānuppādanādicatukiccasādhanavasena.

Vuttanayenāti ‘‘asamudācāravasena vā ananubhūtārammaṇavasena vā’’tiādinā vuttanayena. Vijjamānāti dharamānasabhāvā. Khaṇattayapariyāpannattā uppādādisamaṅgino vattamānabhāvena uppannaṃ vattamānuppannaṃ. Tañhi uppādato paṭṭhāya yāva bhaṅgā uddhaṃ pannaṃ pattanti nippariyāyato ‘‘uppanna’’nti vuccati. Anubhavitvā bhavitvā ca vigataṃ bhutvāvigataṃ. Anubhavanabhavanāni hi bhavanasāmaññena bhutvā-saddena vuttāni. Sāmaññameva hi upasaggena visesīyati. Idha vipākānubhavanavasena tadārammaṇaṃ avipakkavipākassa sabbathā avigatattā bhavitvāvigatamattavasena kammañca ‘‘bhutvāvigatuppanna’’nti vuttaṃ. Na aṭṭhasāliniyaṃ viya rajjanādivasena anubhūtāpagataṃ javanaṃ uppajjitvā niruddhatāvasena bhūtāpagatañca saṅkhataṃ bhūtāpagatuppannanti. Tasmā idha okāsakatuppannaṃ vipākameva vadati, na tattha viya kammampi. Aṭṭhasāliniyañhi bhūtāvigatuppannaṃ okāsakatuppannañca aññathā dassitaṃ. Vuttañhi tattha (dha. sa. aṭṭha. 1 kāmāvacarakusalapadabhājanīya) –

‘‘Ārammaṇarasaṃ anubhavitvā niruddhaṃ anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ, upādādittayaṃ anuppatvā niruddhaṃ bhūtāpagatasaṅkhātaṃ sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. ‘Yānissa tāni pubbe katāni kammānī’ti evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā, tathākatokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāmā’’ti.

Idha pana sammohavinodaniyaṃ vuttanayeneva bhutvāvigatuppannaṃ okāsakatuppannañca dassitaṃ. Vuttañhi, sammohavinodaniyaṃ (vibha. aṭṭha. 406) –

‘‘Kamme pana jahite ārammaṇarasaṃ anubhavitvā niruddho vipāko bhutvāvigataṃ nāma. Kammaṃ uppajjitvā niruddhaṃ bhutvāvigataṃ nāma. Tadubhayampi bhutvāvigatuppannanti saṅkhyaṃ gacchati. Kusalākusalaṃ kammaṃ aññakammassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti. Evaṃ kate okāse vipāko uppajjamāno okāsakaraṇato paṭṭhāya uppannoti vuccati. Idaṃ okāsakatuppannaṃ nāmā’’ti.


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2.145. 应当知道这是世间的。
"止观"以限定而排除道，在显示其排除的原因时说"但道"等。"一次生起"这只是说明已生的事。为了不会怀疑"已灭的再不生起就没有任何功德"而说"因为它"等。它给予果立即生起那样的因缘，就是在运作中。"在前面也"即在"我的未生善法若生起会导致不利"这里也。"说"即在古注释书中。但那样说的话不合理，因为在第一个像第二个那样不摄取道没有原因。若在第一个不摄取道，未生起的道会导致不利，这不合理，因为若这样则有主要义的可能。"依成就四种作用"即依成就未生不善不生起等四种作用。
"如所说方式"即如"依不现行方式或依未经验所缘方式"等所说方式。"现存"即持续的自性。因为摄入三刹那而具备生等，以现在性而生起为现在生起。因为那从生起直至坏灭向上升起、达到，无比喻地称为"已生"。经验了、存在了而离去为经历离去。因为经验和存在以存在的共相由"经历"字说。因为共相唯以前缀而特殊化。此处依异熟经验方式，因为所缘对未成熟异熟完全未离去，依已存在离去方式而业称为"经历离去生起"。不像在《殊胜义注》中依贪着等方式已经验离去的速行，和依已生起已灭的方式已生已离去的有为法称为已生已离去生起。所以此处说已造作机会生起只是异熟，不像在彼处也包括业。因为在《殊胜义注》中已生已离去生起和已造作机会生起以另一方式显示。因为在彼处说：
"经历了所缘味而灭的称为已经验离去的善不善，到达生等三而灭的称为已生已离去的其余有为法称为已生已离去生起。如'凡是他前所作的诸业'等方式所说的业虽是过去，但遮止其他异熟而为自己的异熟造作机会而住，以及如此造作机会的异熟虽未生起，但在如此造作机会时必定生起，故称为已造作机会生起。"
但此处依照《断除愚痴》中所说方式显示经历离去生起和已造作机会生起。因为在《断除愚痴》中说：
"当舍弃业时，经历了所缘味而灭的异熟称为经历离去。业已生起已灭称为经历离去。那两者都得到经历离去生起的名称。善不善业遮止其他业的异熟而为自己的异熟造作机会。当如此造作机会时，异熟从造作机会开始生起即称为已生。这称为已造作机会生起。"


Tattha aṭṭhasāliniyā ayamadhippāyo – ‘‘satipi sabbesampi cittuppādānaṃ saṃvedayitasabhāvā ārammaṇānubhavane savipallāse pana santāne cittābhisaṅkhāravasena pavattito abyākatehi visiṭṭho kusalākusalānaṃ sātisayo visayānubhavanākāro. Yathā vikappaggāhavasena rāgādīhi tabbipakkhehi ca akusalaṃ kusalañca nippariyāyato ārammaṇarasaṃ anubhavati, na tathā vipāko kammavegakkhittattā, nāpi kiriyā ahetukānaṃ atidubbalatāya, sahetukānañca khīṇakilesassa chaḷaṅgupekkhāvato uppajjamānānaṃ atisantavuttittā, tasmā rajjanādivasena ārammaṇarasānubhavanaṃ sātisayanti akusalaṃ kusalañca uppajjitvā niruddhatāsāmaññena sesasaṅkhatañca bhūtāpagata’’nti vuttaṃ. Sammohavinodaniyā pana vipākānubhavanavasena tadārammaṇaṃ avipakkapākassa sabbathā avigatattā bhavitvāvigatamattavasena kammañca bhutvāpagatanti vuttaṃ. Teneva tattha okāsakatuppannanti vipākamevāha, na kammampi, tasmā idhāpi sammohavinodaniyaṃ vuttanayeneva bhutvāpagatuppannaṃ okāsakatuppannañca vibhattanti daṭṭhabbaṃ.

Pañcakkhandhā pana vipassanāya bhūmi nāmāti sammasanassa ṭhānabhāvato vuttaṃ. Tesūti atītādibhedesu. Anusayitakilesāti appahīnā maggena pahātabbā adhippetā. Tenāha – ‘‘atītā vā…pe… na vattabbā’’ti. Hontu tāva ‘‘atītā’’ti vā ‘‘paccuppannā’’ti vā na vattabbā, ‘‘anāgatā’’ti pana kasmā na vattabbā, nanu kāraṇalābhe uppajjanārahā appahīnaṭṭhena thāmagatā kilesā anusayāti vuccantīti? Saccametaṃ, anāgatabhāvopi nesaṃ na paricchinno itarānāgatakkhandhānaṃ viyāti ‘‘anāgatā vāti na vattabbā’’ti vuttaṃ. Yadi hi nesaṃ paricchinno anāgatabhāvo siyā, tato ‘‘paccuppannā, atītā’’ti ca vattabbā siyuṃ, paccayasamavāye pana uppajjanārahataṃ upādāya anāgatavohāro tattha veditabbo.

Idaṃ bhūmiladdhuppannaṃ nāmāti idaṃ yathāvuttaṃ kilesajātaṃ appahīnaṭṭhena bhūmiladdhuppannaṃ nāma kāraṇalābhe sati vijjamānakiccakaraṇato. Tāsu tāsu bhūmisūti manussadevādiattabhāvasaṅkhātesu upādānakkhandhesu. Ārammaṇakaraṇavasena hi bhavanti ettha kilesāti bhūmiyo, upādānakkhandhā. Asamugghātagatāti tasmiṃ tasmiṃ santāne anuppattidhammataṃ anāpāditatāya samugghātaṃ samucchedaṃ na gatāti asamugghātagatā. Bhūmiladdhuppannaṃ nāmāti ettha laddhabhūmikaṃ bhūmiladdhanti vuttaṃ aggiāhito viya. Okāsakatuppannasaddepi ca aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 1 kāmāvacarakusalapadabhājanīya) āgatanayena okāso kato etena kusalākusalakammena, okāso kato etassa vipākassāti ca duvidhatthepi evameva katasaddassa paranipāto veditabbo. Idha pana okāsakatuppannasaddena vipākasseva gahitattā ‘‘okāso kato etassa vipākassā’’ti evaṃ viggaho daṭṭhabbo.


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其中《殊胜义注》的这个意思是："虽然一切心生起都有经验所缘的自性，但在有颠倒的相续中依心行运作，异熟与善不善有别，善不善有殊胜的境经验行相。如分别执取方式以贪等及其对立而善不善无比喻地经验所缘味，异熟不如此因为被业力投射，无因的行也不如此因为极度微弱，有因的行因为生起于断尽烦恼者具足六支舍故有极寂静运作，所以依贪着等方式经验所缘味有殊胜"，因此说善不善以生起已灭的共相，其余有为法以已生已离去说。但《断除愚痴》依异熟经验方式，因为所缘对未成熟异熟完全未离去，业只是依已存在离去方式而说经历离去。因此在彼处说已造作机会生起只是异熟，不包括业，所以在此处也应当见到依《断除愚痴》所说方式而分别经历离去生起和已造作机会生起。
说"五蕴是观的地"是因为是思惟的处所。"在彼等"即在过去等差别中。"随眠烦恼"意为未断应以道断。因此说"过去等不应说"。暂且"过去""现在"不应说，但为何"未来"不应说？难道不是因为在得到因缘时应生起而未断义而有力的烦恼称为随眠吗？这是真的，但它们的未来性也不确定，如其他未来蕴，所以说"不应说是未来"。因为如果它们的未来性确定，则应说"现在、过去"，但依在因缘和合时应生起而知道那里的未来言说。
"这称为地得生起"即如前所说的烦恼类以未断义称为地得生起，因为在得到因缘时有作现存作用。"在彼彼地"即在称为人天等自体的取蕴中。因为烦恼依作所缘方式在此生起故为地，即取蕴。"未到断除"即因为在彼彼相续中未达到不生法性故未到断除、断绝。在"称为地得生起"中说得地为地得，如得火者。在已造作机会生起字中也应当知道如《殊胜义注》中所来方式，"由此善不善业造作机会"和"为此异熟造作机会"两种义中都这样放置"造作"字在后。但此处因为以已造作机会生起字只摄取异熟，应当见到"为此异熟造作机会"如此分解。


Khaṇattayasamaṅgitāya samudācārappattaṃ samudācāruppannaṃ. Tenāha – ‘‘sampati vattamānaṃyevā’’ti. Ārammaṇaṃ adhiggayha daḷhaṃ gahetvā pavattaṃ ārammaṇādhiggahituppannaṃ. Vikkhambhanappahānavasena appahīnā avikkhambhitā. Samucchedappahānavasena appahīnā asamugghātitā. Nimittaggāhavasena ārammaṇassa adhiggahitattā taṃ ārammaṇaṃ anussaritānussaritakkhaṇe kilesuppattihetubhāvena upatiṭṭhanato adhiggahitameva nāmaṃ hotīti āha – ‘‘ārammaṇassa adhiggahitattā’’ti. Ettha ca āhaṭakhīrarukkho viya nimittaggāhavasena adhiggahitaṃ ārammaṇaṃ, anāhaṭakhīrarukkho viya avikkhambhitatāya antogatakilesaārammaṇaṃ daṭṭhabbaṃ. Nimittaggāhikā avikkhambhitakilesā vā puggalā vā āhaṭānāhaṭakhīrarukkhasadisā. Purimanayenevāti avikkhambhituppanne vuttanayeneva. Vitthāretabbanti ‘‘imasmiṃ nāma ṭhāne nuppajjissantī’’ti na vattabbā. Kasmā? Asamugghātitattā. Yathā kiṃ? Yathā sace khīrarukkhaṃ kuṭhāriyā āhaneyyuṃ, imasmiṃ nāma ṭhāne khīraṃ na nikkhameyyāti na vattabbaṃ, evaṃ. Idaṃ asamugghātituppannaṃ nāmāti evaṃ yojetvā vitthāretabbaṃ.

Imesu uppannesūti yathāvuttesu aṭṭhasu uppannesu. Idaṃ na maggavajjhaṃ appahātabbavatthuttā. Maggavajjhaṃ maggena paheyyavatthuttā. Rattoti rāgena samannāgato. Esa nayo duṭṭho mūḷhoti etthāpi. Vinibaddhoti mānasaṃyojanena virūpaṃ nibandhito. Parāmaṭṭhoti diṭṭhiparāmāsena dhammasabhāvaṃ atikkamma parato āmaṭṭho. Aniṭṭhaṅgatoti niṭṭhaṃ agato, saṃsayāpannoti attho. Thāmagatoti anusayavasena daḷhataṃ upagato. Yuganaddhāti pahātabbappahāyakayuge naddhā viya vattanakā ekakālikattā. Saṃkilesikāti saṃkilesadhammasahitā.

Pāḷiyanti paṭisambhidāpāḷiyaṃ (paṭi. ma. 

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因为具备三刹那而到达现行为现行生起。因此说"只是目前正在进行"。执取、牢固把握所缘而运行为所缘执取生起。依镇伏断而未断为未镇伏。依断绝断而未断为未断除。因为依相执取方式执取所缘，那所缘在随念随念刹那中以烦恼生起因的方式现起，所以成为执取的名称。因此说"因为执取所缘"。此中应当见到依相执取方式执取的所缘如已取乳树，以未镇伏性而内含烦恼的所缘如未取乳树。执取相的未镇伏烦恼或人如已取未取乳树。"依前面的方式"即依未镇伏生起中所说方式。"应广说"即不应说"在这个地方不会生起"。为什么？因为未断除。如什么？如果用斧头砍乳树，不能说"在这个地方乳汁不会流出"，如是。"这称为未断除生起"应当如是连接而广说。
"在这些生起中"即在如前所说的八种生起中。这不是道所断因为是不应断之物。道所断因为是应以道断之物。"有贪"即具足贪。此方法在"有瞋、有痴"中也是如此。"束缚"即以慢结不正地束缚。"执著"即以见执著超越法性而从彼执著。"未达到结论"即未到达结论，意思是陷入怀疑。"有力"即依随眠方式达到坚固。"双运"即如在应断能断双中结合般运作，因为同时。"烦恼"即具有烦恼法。
"在圣典中"即在无碍解道圣典中...

3.21). Tikālikesupi kilesesu vāyāmābhāvadassanatthaṃ ajātaphalataruṇarukkho pāḷiyaṃ nidassito, aṭṭhakathāyaṃ pana jāto satto asamudāhaṭakileso nāma natthīti ‘‘jātaphalarukkhena dīpetabba’’nti vatvā tamatthaṃ vivarituṃ ‘‘yathā hī’’tiādi vuttaṃ. Atha vā maggena pahīnakilesānameva atītādibhedena tidhā navattabbataṃ pākaṭaṃ kātuṃ ajātaphalarukkho upamāvasena pāḷiyaṃ ābhato, atītādīnaṃ appahīnatādassanatthampi ‘‘jātaphalarukkhena dīpetabba’’nti aṭṭhakathāyaṃ vuttaṃ. Tattha yathā acchinne rukkhe nibbattanārahāni phalāni chinne anuppajjamānāni kadāci sasabhāvāni ahesuṃ, honti, bhavissanti vāti atītādibhāvena na vattabbāni, evaṃ maggena pahīnakilesā ca daṭṭhabbā magge anuppanne uppattirahānaṃ uppanne sabbena sabbaṃ abhāvato . Yathā ca chede asati phalāni uppajjissantīti chedanassa sātthakatā, evaṃ maggabhāvanāya ca sātthakatā yojetabbā. Nāpi na pajahatīti uppajjanārahānaṃ pajahanato vuttaṃ. Uppajjitvāti lakkhaṇe tvā-saddo. Maggassa uppajjanakiriyāya hi samudayappahānanibbānasachikaraṇakiriyā viya khandhānaṃ parijānanakiriyā lakkhīyati.

Tepi pajahatiyevāti ye tehi kilesehi janetabbā upādinnakkhandhā, tepi pajahatiyeva tannimittassa abhisaṅkhāraviññāṇassa nirodhanato. Tenāha – ‘‘vuttampi ceta’’ntiādi. Abhisaṅkhāraviññāṇassa nirodhenāti kammaviññāṇassa anuppattidhammatāpādanena. Etthāti etasmiṃ sotāpattimaggañāṇe hetubhūte. Eteti nāmarūpasaññitā saṅkhārā. Sabbabhavehi vuṭṭhātiyevātipi vadantīti arahattamaggo sabbabhavehi vuṭṭhātiyevāti vadanti taduppattito uddhaṃ bhavūpapattiyā kilesassapi abhāvato.

Ekacittakkhaṇikattā maggassāti adhippāyena ‘‘kathaṃ anuppannānaṃ…pe… ṭhitiyā bhāvanā hotī’’ti pucchati. Maggappavattiyāyeva ubhayakiccasiddhito āha – ‘‘maggappavattiyāyevā’’ti. Maggo hītiādinā tamatthaṃ vivarati. Anuppanno nāma vuccati, tasmā tassa bhāvanā anuppannānaṃ uppādāya bhāvanā vuttāti yojetabbā. Vattuṃ vaṭṭatīti yāvatā maggassa pavattiyeva ṭhiti, tattakāneva nibbattitalokuttarāni.

398-

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3.21. 为了显示在三时烦恼中也无精进，圣典中以未生果幼树为譬喻，但在注释书中因为已生有情没有未现行烦恼，所以说"应以已生果树显示"，为了解释那义而说"因为如"等。或者为了明显显示只有被道断的烦恼不可说为过去等三种，圣典中以譬喻方式引用未生果树，而在注释书中为了显示过去等的未断也说"应以已生果树显示"。其中如未砍树时应生的果实，在砍后不生而不可说曾经、现在、将来是自性，如是应当见到被道断的烦恼，因为在道未生时应生的在生时完全无有。如在未砍时果实将生故砍伐有效用，如是应当配合道修也有效用。"也非不断"说是因为断除应生的。"生起"的tvā后缀表示特相。因为道的生起行为如集的断除、涅槃的证悟行为，以蕴的遍知行为为特相。
"也断除彼等"即凡是应由那些烦恼所生的所执取蕴，也断除彼等，因为以其为因的行识灭。因此说"也说"等。"以行识灭"即使业识达到不生法性。"在此"即在此作为因的入流道智。"彼等"即称为名色的诸行。说"必定出离一切有"即说阿罗汉道必定出离一切有，因为从彼生起以后无有烦恼和有生。
因为道是一心刹那性的意思而问"如何已生...住立是修习"。因为在道运行时即成就两种作用而说"即在道运行"。以"因为道"等解释那义。称为未生，所以其修习说是为未生生起的修习，应当如是配合。"可以说"即如是道的运行即是住立，只有如是多的出世间法已生起。
398-

401. Kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhi chandasamādhīti āha – ‘‘chandaṃ nissāya pavatto samādhi chandasamādhī’’ti padhānasaṅkhārāti catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Tenāha – ‘‘padhānabhūtā saṅkhārā padhānasaṅkhārā’’ti. Tattha padhānabhūtāti vīriyabhūtā. Saṅkhatasaṅkhārādinivattanatthaṃ padhānaggahaṇanti. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbaṃ vīriyaṃ. Tattha catukiccasādhakato sesanivattanatthaṃ padhānaggahaṇanti, padhānabhūtā seṭṭhabhūtāti attho. Catubbidhassa pana vīriyassa adhippetattā bahuvacananiddeso kato. Tehi dhammehīti chandasamādhinā padhānasaṅkhārehi ca. Iddhipādanti ettha ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontītipi iddhi. Paṭhamenatthena iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Dutiyenatthena iddhiyā pādoti iddhipādo, pādoti patiṭṭhā, adhigamūpāyoti attho. Tena hi yasmā uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, tasmā pādoti vuccati. Tenāha – ‘‘iddhiyā pādaṃ, iddhibhūtaṃ vā pādaṃ iddhipāda’’nti.

Atha vā iddhipādanti nipphattipariyāyena ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhaṃ gatānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ sesacittacetasikarāsinti attho. Teneva iddhipādavibhaṅge (vibha. 434-437) ‘‘iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho’’ti vuttaṃ. Sā eva ca tathāvuttā iddhi yasmā heṭṭhimā heṭṭhimā uparimāya uparimāya tayo chandasamādhippadhānasaṅkhārā pādabhūtā adhiṭṭhānabhūtā, tasmā vuttaṃ ‘‘iddhibhūtaṃ vā pāda’’nti. Tathā heṭṭhā dhammā iddhipi honti iddhipādāpi, sesā pana sampayuttakā cattāro khandhā iddhipādāyeva. Vīriyacittavīmaṃsāsamādhippadhānasaṅkhārasaṅkhātāpi tayo tayo dhammā iddhipi honti iddhipādāpi, sesā pana sampayuttakā cattāro khandhā iddhipādāyeva.

Apica pubbabhāgo pubbabhāgo iddhipādo nāma, paṭilābho paṭilābho iddhi nāmāti veditabbā. Ayamattho upacārena vā vipassanāya vā dīpetabbo. Paṭhamajjhānaparikammañhi iddhipādo nāma, paṭhamajjhānaṃ iddhi nāma. Dutiyajhāna… tatiyajhāna… catutthajhāna… ākāsānañcāyatana… viññāṇañcāyatana… ākiñcaññāyatana… nevasaññānāsaññāyatanaparikammaṃ iddhipādo nāma, nevasaññānāsaññāyatanaṃ iddhi nāma. Sotāpattimaggassa vipassanā iddhipādo nāma, sotāpattimaggo iddhi nāma. Sakadāgāmi-anāgāmi-arahattamaggassa vipassanā iddhipādo nāma, arahattamaggo iddhi nāma. Paṭilābhenapi dīpetuṃ vaṭṭatiyeva. Paṭhamajjhānañhi iddhipādo nāma, dutiyajjhānaṃ iddhi nāma. Dutiyajjhānaṃ iddhipādo nāma, tatiyajjhānaṃ iddhi nāma…pe… anāgāmimaggo iddhipādo nāma, arahattamaggo iddhi nāma.


我来为您直译这段巴利文：
398-401. 将欲作欲作为增上而获得的定为欲定，因此说"依欲而生的定为欲定"。"正勤行"即成就四种作用的正勤精进的此同义语。因此说"成为正勤的行为正勤行"。其中"成为正勤"即成为精进。为了排除有为行等而说正勤。或者合成各种殊胜故为行，即一切精进。其中为了排除余者而从成就四种作用说正勤，意思是成为正勤、成为最胜。因为意指四种精进故作复数语。"以彼等法"即以欲定和正勤行。"神足"中，成就为神，意思是成功、成就。或以此有情成为神、增长、达到最胜为神。依第一义，神即是足为神足，意思是神的部分。依第二义，神的足为神足，足即是立足处，意思是证得方便。因为以此到达称为上上殊胜的神，所以称为足。因此说"神的足，或成为神的足为神足"。
或者神足即依成就方式以成就义，或依"以此有情成为神、增长、达到最胜"此方式，称为神的近行定等善心相应的欲定正勤行，以立足处义为余心心所蕴的足，意思是。因此在神足分别中说"神足即如是存在者的受蕴...识蕴"。而且如是所说的神，因为下下对上上三个欲定正勤行成为足、成为立足处，所以说"或成为神的足"。如是下法既是神也是神足，但其余相应四蕴只是神足。称为精进、心、慧定正勤行的三三法既是神也是神足，但其余相应四蕴只是神足。
而且应当知道前分前分名为神足，获得获得名为神。此义应以近行或观显示。因为初禅准备名为神足，初禅名为神。第二禅...第三禅...第四禅...空无边处...识无边处...无所有处...非想非非想处准备名为神足，非想非非想处名为神。入流道的观名为神足，入流道名为神。一来道、不还道、阿罗汉道的观名为神足，阿罗汉道名为神。以获得显示也是可以的。因为初禅名为神足，第二禅名为神。第二禅名为神足，第三禅名为神...乃至...不还道名为神足，阿罗汉道名为神。


Sesesupīti vīriyasamādhiādīsupi. Tattha hi vīriyaṃ, cittaṃ, vīmaṃsaṃ adhipatiṃ karitvā paṭiladdhasamādhi vīriyasamādhi, cittasamādhi, vīmaṃsāsamādhīti attho veditabbo. Chandādīsu ekanti chandādīsu catūsu ādito vuttattā ādibhūtaṃ ekaṃ padhānaṃ chandanti adhippāyo. Tenevāha – ‘‘tadāssa paṭhamiddhipādo’’ti. Evaṃ sesāpīti etena vīriyaṃ cittaṃ vīmaṃsaṃ nissāya vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇantānaṃ vasena dutiyavīriyiddhipādādayo yojetabbāti dasseti. Iminā hi suttantena catunnaṃ bhikkhūnaṃ matthakappattaṃ kammaṭṭhānaṃ dassitaṃ. Eko hi bhikkhu chandaṃ avassayati, kattukamyatākusaladhammacchandena atthanipphattiyaṃ sati ‘‘ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane bhāro’’ti chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbatteti. Eko vīriyaṃ avassayati, eko cittaṃ, eko paññaṃ avassayati, paññāya atthanipphattiyaṃ sati ‘‘ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane bhāro’’ti paññaṃ jeṭṭhakaṃ paññaṃ dhuraṃ paññaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbatteti.

Kathaṃ? Yathā hi catūsu amaccaputtesu ṭhānantaraṃ patthetvā vicarantesu eko upaṭṭhānaṃ avassayati, eko sūrabhāvaṃ, eko jātiṃ, eko mantaṃ. Kathaṃ? Tesu hi paṭhamo upaṭṭhāne appamādakāritāya atthanipphattiyā sati labbhamānaṃ ‘‘lacchāmetaṃ ṭhānantara’’nti upaṭṭhānaṃ avassayati. Dutiyo upaṭṭhāne appamattopi ‘‘ekacco saṅgāme paccupaṭṭhite saṇṭhātuṃ na sakkoti, avassaṃ pana rañño paccanto kuppissati, tasmiṃ kuppite rathassa purato kammaṃ katvā rājānaṃ ārādhetvā āharāpessāmetaṃ ṭhānantara’’nti sūrabhāvaṃ avassayati. Tatiyo ‘‘sūrabhāvepi sati ekacco hīnajātiko hoti, jātiṃ sodhetvā ṭhānantaraṃ dento mayhaṃ dassatī’’ti jātiṃ avassayati. Catuttho ‘‘jātimāpi eko amantanīyo hoti, mantena kattabbakicce uppanne āharāpessāmetaṃ ṭhānantara’’nti mantaṃ avassayati. Te sabbepi attano attano avassayabalena ṭhānantarāni pāpuṇiṃsu.

Tattha upaṭṭhāne appamatto hutvā ṭhānantaraṃ patto viya chandaṃ avassāya kattukamyatākusaladhammacchandena ‘‘atthanipphattiyaṃ sati ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane sāro’’ti chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo raṭṭhapālatthero (ma. ni. 

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"在其余中也"即在精进定等中也。因为其中以精进、心、慧为增上而获得的定，应当知道意思是精进定、心定、慧定。"欲等中之一"意思是在欲等四中因为最初说故为最初的一个主要的欲。因此说"这是他的第一神足"。"如是其余也"以此显示依精进、心、慧而增长观而达到阿罗汉的人们的方式，应当配合第二精进神足等。因为以此经显示四位比丘达到顶点的业处。因为一位比丘依靠欲，以欲作善法欲在义成就时"我将生起出世间法，在其生起中对我没有重担"而使欲为最胜、欲为首、欲为前导而生起出世间法。一位依靠精进，一位依靠心，一位依靠慧，以慧在义成就时"我将生起出世间法，在其生起中对我没有重担"而使慧为最胜、慧为首、慧为前导而生起出世间法。
如何？如四位大臣子追求职位而游行时，一位依靠侍奉，一位依靠勇敢，一位依靠种姓，一位依靠咒语。如何？其中第一位在侍奉不放逸而义成就时会得到"我将得到这职位"而依靠侍奉。第二位虽在侍奉不放逸"有人在战斗现前时不能站立，但必定王的边境会动乱，在其动乱时在车前做工而取悦国王，我将使带来这职位"而依靠勇敢。第三位"即使有勇敢，有人是低种姓，他会清净种姓而给我职位"而依靠种姓。第四位"即使具种姓，有人不通咒语，在应以咒语作事生起时，我将使带来这职位"而依靠咒语。他们全都以自己所依靠的力量达到职位。
其中应当见到如在侍奉不放逸而得到职位，如是依靠欲以欲作善法欲"在义成就时我将生起出世间法，在其生起中对我没有精髓"而使欲为最胜、欲为首、欲为前导而生起出世间法的人如护国长老...

2.293 ādayo) viya. So hi āyasmā ‘‘chande sati kathaṃ nānujānissantī’’ti sattāhampi bhattāni abhuñjitvā mātāpitaro anujānāpetvā pabbajitvā chandameva avassāya lokuttaradhammaṃ nibbattesi. Sūrabhāvena rājānaṃ ārādhetvā ṭhānantaraṃ patto viya vīriyaṃ jeṭṭhakaṃ vīriyaṃ dhuraṃ vīriyaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo soṇatthero (mahāva. 243 ādayo) viya. So hi āyasmā vīriyaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.

Jātisampattiyā ṭhānantaraṃ pattoviya cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo sambhūtatthero (theragā. aṭṭha. 2 sambhūtattheragāthāvaṇṇanā) viya. So hi āyasmā cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbattesi. Mantaṃ avassāya ṭhānantaraṃ patto viya vīmaṃsaṃ jeṭṭhakaṃ vīmaṃsaṃ dhuraṃ vīmaṃsaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo thero mogharājā (su. ni. 1122 ādayo; cūḷani. mogharājamāṇavapucchāniddeso 85) viya. So hi āyasmā vīmaṃsaṃ jeṭṭhakaṃ vīmaṃsaṃ dhuraṃ vīmaṃsaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbattesi. Tassa hi bhagavā ‘‘suññato lokaṃ avekkhassū’’ti (su. ni. 1125; cūḷani. mogharājamāṇavapucchāniddeso 88) suññatākathaṃ kathesi. Paññānissitamānaniggahatthañca dvikkhattuṃ pucchito pañhaṃ na kathesi. Ettha ca punappunaṃ chanduppādanaṃ tosanaṃ viya hotīti chandassa upaṭṭhānasadisatā vuttā, thāmabhāvato vīriyassa sūrattasadisatā, ‘‘chadvārādhipati rājā’’ti (dha. pa. aṭṭha. 2.erakapattanāgarājavatthu) vacanato pubbaṅgamatā cittassa visiṭṭhajātisadisatā.

402-406.Attano saddhādhureti attano saddhākicce saddahanakiriyāya. Indaṭṭhaṃ kāretīti anuvattanavasena sampayuttadhammesu indaṭṭhaṃ kāreti, tasmā ādhipateyyaṭṭhena saddhā eva indriyanti saddhindriyaṃ. Tathā vīriyādīnaṃ sakasakakiccesūti āha – ‘‘vīriyindriyādīsupi eseva nayo’’ti. Visodhentoti vipakkhavivajjanasapakkhanisevanasarikkhūpanissayasaṅgaṇhanalakkhaṇehi tīhi kāraṇehi visodhanavasena sodhento.

Assaddhe puggale parivajjayatoti buddhādīsu pasādasinehābhāvena saddhārahite lūkhapuggale sabbaso vajjayato. Saddhe puggale sevatoti buddhādīsu saddhādhimutte vakkalittherasadise sevato. Pasādanīyeti pasādāvahe sampasādanīyasuttādike (dī. ni. 3.141 ādayo). Paccavekkhatoti pāḷito atthato ca pati pati avekkhantassa cintentassa. Visujjhatīti paṭipakkhamalavigamato paccayavasena sabhāvasaṃsuddhito visuddhaphalanibbattito ca saddhindriyaṃ visujjhati. Esa nayo sesesupi. Sammappadhāneti sammappadhānappaṭisaṃyutte (saṃ. ni. 

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2.293. 等。因为这位尊者"如果有欲怎么会不许呢"而七天不食饭，使父母允许而出家，只依靠欲而生起出世间法。应当见到如以勇敢取悦国王而得到职位，如是使精进为最胜、精进为首、精进为前导而生起出世间法的人如尊者相（Soṇa）。因为这位尊者以精进为首而生起出世间法。
应当见到如以种姓圆满得到职位，如是使心为最胜、心为首、心为前导而生起出世间法的人如尊者三浮陀。因为这位尊者使心为最胜、心为首、心为前导而生起出世间法。应当见到如依靠咒语得到职位，如是使慧为最胜、慧为首、慧为前导而生起出世间法的人如长老虚空王。因为这位尊者使慧为最胜、慧为首、慧为前导而生起出世间法。因为世尊对他说"应观空世间"而说空性之话。为了摧伏依慧的慢，两次被问也不说问题。此中反复生起欲如取悦，所以说欲如侍奉，因为有力故精进如勇敢，因为说"六门之主为王"故心的前导性如殊胜种姓。
402-406. "在自己信的职责"即在自己信的事，在信的行为。"令作主义"即依随顺方式在相应法中令作主义，所以以增上义信即为根为信根。如是在精进等的各自作用中，因此说"在精进根等中也是此方法"。"清净"即以远离对立分、亲近同分、摄受相似增上缘三种因相的清净方式而清净。
"远离无信的人"即完全远离以无有对佛等的信敬润泽而无信的粗人。"亲近有信的人"即亲近对佛等有信解的如婆迦利长老之类。"在能信"即在能生信的如《心悦经》等。"观察"即对法文、义理一再观察、思惟。"清净"即因为远离对立污垢、依因缘自性清净、生起清净果报而信根清净。此方法在其余中也是如此。"在正勤"即在正勤相应...

5.651-662 ādayo) suttante. Esa nayo sesesupi. Jhānavimokkheti paṭhamajjhānādijjhānāni ceva paṭhamavimokkhādivimokkhe ca. Kāmañcettha jhānāniyeva vimokkhā, pavattiākāravasena pana visuṃ gahaṇaṃ.

Gambhīrañāṇacariyanti gambhīrānaṃ ñāṇānaṃ pavattiṭṭhānaṃ. Tenāha – ‘‘saṇhasukhuma’’ntiādi. Khandhantaranti sabhāvajātibhūmiādivasena khandhānaṃ nānattaṃ. Esa nayo sesesupi. Akatābhinivesoti pubbe akatabhāvanābhiniveso. Saddhādhurādīsūti saddhādhure paññādhure ca. Avasāneti bhāvanāpariyosāne. Vivaṭṭetvāti saṅkhārārammaṇato vivaṭṭetvā nibbānaṃ ārammaṇaṃ katvā. Arahattaṃ gaṇhātīti maggaparamparāya arahattaṃ gaṇhāti. Akampiyaṭṭhenāti paṭipakkhehi akampiyabhāvena. Etenevassa sampayuttadhammesu thirabhāvopi vibhāvito daṭṭhabbo. Na hi sampayuttadhammesu thirabhāvena vinā paṭipakkhehi akampiyatā sambhavati. Sampayuttadhammesu thirabhāveneva hi akusalānaṃ abyākatānañca nesaṃ balavabhāvūpapatti. Assaddhiyeti assaddhiyahetu. Nimittatthe hetaṃ bhummavacanaṃ. Esa nayo sesesupi.

418.Ādipadānanti satiādipadānaṃ. Saraṇaṭṭhenāti cirakatacirabhāsitānaṃ anussaraṇaṭṭhena. Upaṭṭhānalakkhaṇāti kāyādīsu asubhākārādisallakkhaṇamukhena tattha upatiṭṭhanasabhāvā. Upatiṭṭhanañca ārammaṇaṃ upagantvā ṭhānaṃ, avissajjanaṃ vā ārammaṇassa. Apilāpanalakkhaṇāti asammussanasabhāvā, udake alābu viya ārammaṇe plavitvā gantuṃ appadānaṃ, pāsāṇassa viya niccalassa ārammaṇassa ṭhapanaṃ sāraṇaṃ asammuṭṭhakaraṇaṃ apilāpanaṃ. Sāpateyyanti santakaṃ. Apilāpanaṃ asammuṭṭhaṃ karoti apilāpeti, sāyaṃ pātañca rājānaṃ issariyasampattiṃ sallakkhāpeti sāretīti attho. Kaṇhasukkasappaṭibhāge dhammeti kaṇhasukkasaṅkhāte sappaṭibhāge dhamme. Kaṇho hi dhammo sukkena, sukko ca kaṇhena sappaṭibhāgo. Vitthāra-saddo ādisaddattho. Tena ‘‘ime cattāro dhammā sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimutti, ime lokuttaradhammāti evaṃ kho, mahārāja, apilāpanalakkhaṇā satī’’ti (mi. pa. 2.1.13) imaṃ pāḷisesaṃ saṅgaṇhāti. Therenāti nāgasenattherena. So hi dhammānaṃ kiccaṃ lakkhaṇaṃ katvā asseti ‘‘apilāpanalakkhaṇā sati, ākoṭanalakkhaṇo vitakko’’tiādinā. Evañhi dhammā subodhā hontīti. Sammosapaccanīkaṃ kiccaṃ asammoso, na sammosābhāvamattanti āha – ‘‘asammosarasā vā’’ti. Yassa dhammassa balena sampayuttadhammā ārammaṇābhimukhā bhavanti, sā sati. Tasmā sā tesaṃ ārammaṇābhimukhabhāvaṃ paccupaṭṭhāpesi, sayaṃ vā ārammaṇābhimukhabhāvena paccupatiṭṭhatīti vuttaṃ – ‘‘gocarābhimukhībhāvapaccupaṭṭhānā’’ti. Sammā pasattho bojjhaṅgoti sambojjhaṅgo. Bodhiyā vakkhamānāya dhammasāmaggiyā, bodhissa vā ariyasāvakassa aṅgoti bojjhaṅgo. Yā hītiādinā tameva saṅkhepato vuttamatthaṃ vivarati. ‘‘Yā hi ayaṃ dhammasāmaggī’’ti etassa ‘‘bodhīti vuccatī’’ti iminā sambandho. Dhammasāmaggiyāti dhammasamūhena, yāya dhammasāmaggiyāti sambandho. Patiṭṭhānāyūhanā oghataraṇasuttavaṇṇanāyaṃ (saṃ. ni. aṭṭha. 1.

我来为您直译这段巴利文：
5.651-662. 等《正勤相应经》。此方法在其余中也是如此。"在禅与解脱"即初禅等诸禅和初解脱等诸解脱。虽然此中诸禅即是解脱，但依转起方式而别取。
"甚深智行处"即甚深诸智的转起处。因此说"细妙"等。"蕴的差别"即依自性、种类、地等方式诸蕴的种种。此方法在其余中也是如此。"未曾修习"即先前未曾修习。"在信为首等"即在信为首和慧为首。"在终点"即在修习终点。"转离"即从诸行所缘转离而作涅槃为所缘。"取阿罗汉"即以道的次第而取阿罗汉。"以不动义"即以不被对立分动摇性。以此也应当见到显示它在相应法中的坚固性。因为没有相应法中的坚固性就不可能有不被对立分动摇性。因为正是以相应法中的坚固性才有不善和无记的它们的有力性。"在无信"即以无信为因。这是因义的处格。此方法在其余中也是如此。
418. "初诸句"即念等诸句。"以忆念义"即以忆念久作久说义。"以现前为相"即以在身等中不净行相等考察方式而于彼现前为自性。现前即趣近所缘而住，或不舍所缘。"以不漂失为相"即不忘失为自性，如葫芦在水中不令漂浮而行，如石头令不动所缘住立、忆持、不忘失为不漂失。"财产"即所有物。不漂失即令不忘失而不漂失，意思是令早晚观察提醒国王的权势圆满。"黑白对应诸法"即称为黑白的对应诸法。因为黑法与白法，白法与黑法是对应。"详细"词义为等。以此摄受此余法文："大王，这四法是正勤，这四是神足，这五是根，这五是力，这七是觉支，这是八支圣道，这是止，这是观，这是明，这是解脱，这些是出世间法，如是以不漂失为相的念。""长老"即那伽犀那长老。因为他作诸法的作用为相而说"以不漂失为相为念，以敲击为相为寻"等。因为如是诸法易于了知。不昏昧的对治作用为不昏昧，不仅是无有昏昧，因此说"或以不昏昧为味"。以某法的力量相应诸法成为向所缘，那是念。所以它令他们现起向所缘性，或自己以向所缘性而现起，因此说"以现前境界为现起"。正等称赞的觉支为正觉支。将说的菩提即法和合，或是圣弟子的菩提的支分为觉支。以"因为这"等开显那简略所说的义。"因为这法和合"与"称为菩提"结合。"以法和合"即以法聚，与"以某法和合"结合。在《住立．发勤．度暴流经注》...

1.1) ‘‘kilesavasena patiṭṭhānaṃ, abhisaṅkhāravasena āyūhanā. Taṇhā diṭṭhivasena patiṭṭhānaṃ, avasesakilesābhisaṅkhārehi āyūhanā. Taṇhāvasena patiṭṭhānaṃ, diṭṭhivasena āyūhanā. Sassatadiṭṭhiyā patiṭṭhānaṃ, ucchedadiṭṭhiyā āyūhanā. Līnavasena patiṭṭhānaṃ, uddhaccavasena āyūhanā. Kāmasukhallikānuyogavasena patiṭṭhānaṃ, attakilamathānuyogavasena āyūhanā. Sabbākusalābhisaṅkhāravasena patiṭṭhānaṃ, sabbalokiyakusalābhisaṅkhāravasena āyūhanā’’ti evaṃ vuttesu sattasu pakāresu idha avuttānaṃ vasena veditabbā. Paṭipakkhabhūtāyāti ettha līnappatiṭṭhānakāmasukhallikānuyogaucchedābhinivesānaṃ dhammavicayavīriyapītippadhānā dhammasāmaggī paṭipakkho, uddhaccāyūhanaattakilamathānuyogasassatābhinivesānaṃ passaddhisamādhiupekkhāpadhānā dhammasāmaggī paṭipakkho. Sati pana ubhayatthāpi icchitabbā. Tathā hi sā ‘‘sabbatthikā’’ti vuttā.

Kilesasantānaniddāyauṭṭhahatīti etena sikhāppattavipassanāya sahagatānampi satiādīnaṃ bojjhaṅgabhāvaṃ dasseti. Vuṭṭhānagāminivipassanā hi kilese nirodhentī eva pavattatīti. Cattāri vātiādinā pana maggaphalasahagatānaṃ bojjhaṅgabhāvaṃ dasseti. Sattahi bojjhaṅgehi bhāvitehi saccappaṭivedho hotīti kathamidaṃ jānitabbanti codanaṃ sandhāyāha – ‘‘yathāhā’’tiādi. Jhānaṅgamaggaṅgādayo viyāti etena bodhibojjhaṅgasaddānaṃ samudāyāvayavavisayataṃ dasseti. Senaṅgarathaṅgādayo viyāti etena puggalapaññattiyā avijjamānapaññattibhāvaṃ dasseti.

Bodhāya saṃvattantīti bojjhaṅgāti kāraṇattho aṅgasaddoti katvā vuttaṃ. Bujjhantīti bodhiyo, bodhiyo eva aṅgāni bojjhaṅgānīti vuttaṃ – ‘‘bujjhantīti bojjhaṅgā’’ti. Vipassanādīnaṃ kāraṇādīnaṃ bujjhitabbānañca saccānaṃ anurūpaṃ paccakkhabhāvena paṭimukhaṃ aviparītatāya sammā ca bujjhantīti evaṃ atthavisesadīpakehi upasaggehi ‘‘anubujjhantī’’tiādi vuttaṃ. Bodhisaddo hi sabbavisesayuttabujjhanaṃ sāmaññena saṅgaṇhāti. Saṃ-saddo pasaṃsāyaṃ sundarabhāve ca dissatīti āha – ‘‘pasattho sundaro ca bojjhaṅgo sambojjhaṅgo’’ti.

Dhamme vicinatīti dhammavicayo. Tattha dhammeti catusaccadhamme tabbinimuttassa sabhāvadhammassa abhāvato. Tato eva so pavicayalakkhaṇo. Obhāsanarasoti visayobhāsanaraso. Asammuyhanākārena paccupatiṭṭhatīti asammohapaccupaṭṭhāno.

Vīrassa bhāvo, kammaṃ vāti vīriyaṃ. Īrayitabbatoti pavattetabbato. Paggahalakkhaṇanti kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggahalakkhaṇaṃ. Tato eva sampayuttadhamme upatthambhanarasaṃ. Anosīdanaṃ asaṃsīdanaṃ.

Pīṇayatīti tappeti. Pīṇanakiccena sampayuttadhammānaṃ viya taṃsamuṭṭhānapaṇītarūpehi kāyassābyapanaṃ. Pharaṇapītivasena hetaṃ lakkhaṇaṃ vuttaṃ, tathā rasoti. Udaggabhāvo odagyaṃ, taṃ paccupaṭṭhapetīti odagyapaccupaṭṭhānā. Ubbegapītivasena cetaṃ vuttaṃ.


我来为您直译这段巴利文：
1.1. "依烦恼而住立，依行而发动。依渴爱见而住立，依余烦恼诸行而发动。依渴爱而住立，依见而发动。依常见而住立，依断见而发动。依退缩而住立，依掉举而发动。依欲乐追求而住立，依自我折磨追求而发动。依一切不善行而住立，依一切世间善行而发动"如是所说的七种方式中，应当依此处未说的方式了知。"成为对治"中，对法择、精进、喜为主的法和合是退缩住立、欲乐追求、断见执著的对治，以轻安、定、舍为主的法和合是掉举发动、自我折磨追求、常见执著的对治。但念在两者中都需要。因此说它是"遍一切"。
"从烦恼相续的睡眠中醒来"以此显示与达到顶点观相应的念等也是觉支。因为趣向出起的观确实是灭烦恼而转起。以"或四"等显示与道果相应的觉支性。修习七觉支而有真谛通达，如何知道这个？考虑到这样的质问而说"如说"等。"如禅支道支等"以此显示菩提、觉支词的集合与支分境界性。"如军支车支等"以此显示人施设是无实施设。
"导向觉悟为觉支"如此说是认为支分词是因义。"觉悟为觉"，觉即是支分为觉支，因此说"觉悟为觉支"。因为对观等诸因和应觉悟的诸谛适当地以现见方式对面不颠倒且正确地觉悟，所以以显示义的特殊性的诸前缀说"随觉悟"等。因为觉字总摄一切特殊相应的觉悟。Saṃ-字见于称赞和善好，因此说"称赞和善好的觉支为正觉支"。
"抉择法"为法择。此中"法"为四谛法，因为无有离此的自性法。正因如此它以抉择为相。以照明为味即以境照明为味。以不迷惑行相而现起即以不迷惑为现起。
勇者的状态或作用为精进。"应激发"即应转起。"以策励为相"即不令堕入懈怠分而策励相应法为相。正因如此以支持相应法为味。不沉没即不下沉。
"令满足"即令满。以满足作用对相应法如是，以其所生殊胜色遍满身。因为这是依遍满喜方式说的相，味也如是。踊跃性为欢喜，令它现起即以欢喜为现起。这是依踊跃喜方式说的。


Kāyacittadarathappassambhanatoti kāyadarathassa cittadarathassa ca passambhanato vūpasamanato. Tenāha – ‘‘upasamalakkhaṇā’’ti, kāyacittadarathānaṃ vūpasamanalakkhaṇāti attho. Kāyoti cettha vedanādayo tayo khandhā. Daratho sārambho, dukkhadomanassapaccayānaṃ uddhaccādikānaṃ kilesānaṃ, tathāpavattānaṃ vā catunnaṃ khandhānametaṃ adhivacanaṃ. Darathanimmaddanena pariḷāhaparipphandanavirahito sītibhāvo aparipphandanasītibhāvo.

Sammā cittassa ṭhapanaṃ samādhānaṃ. Avikkhepo sampayuttānaṃ avikkhittatā. Yena sampayuttā avikkhittā honti, so dhammo avikkhepo. Avisāro attano eva avisaraṇabhāvo. Atha vā vikkhepappaṭipakkhatāya avikkhepalakkhaṇo. Nhānīyacuṇṇassa udakaṃ viya sampayuttadhammānaṃ sampiṇḍanakiccatāya avisārabhāvena lakkhitabbo avisāralakkhaṇo. Nivāte dīpacciṭṭhiti viya cetaso ṭhitibhāvena paccupatiṭṭhatīti cittaṭṭhitipaccupaṭṭhāno.

Ajjhupekkhanatoti samappavattesu assesu sārathi viya sampayuttadhammānaṃ ajjhupekkhanato. Paṭisaṅkhānalakkhaṇāti majjhattabhāve ṭhatvā vīmaṃsanasaṅkhātappaṭisaṅkhānalakkhaṇā. Samavāhitalakkhaṇāti samaṃ avisamaṃ yathāsakakiccesu sampayuttadhammānaṃ pavattanalakkhaṇā. Udāsīnabhāvena pavattamānāpi sesasampayuttadhamme yathāsakakiccesu pavatteti, yathā rājā tuṇhī nisinnopi atthakaraṇe dhammaṭṭhe yathāsakaṃ kiccesu appamatto pavatteti. Alīnānuddhatappavattipaccayattā ūnādhikanivāraṇarasā. Pakkhapātupacchedanarasāti ‘‘idaṃ nihīnakiccaṃ hotu, idaṃ atirekatarakicca’’nti evaṃ pakkhapātanavasena viya pavatti pakkhapāto, taṃ upacchindantī viya hotīti pakkhapātupacchedanarasā. Sampayuttadhammānaṃ sakasakakicce majjhattabhāvena paccupatiṭṭhatīti majjhattabhāvapaccupaṭṭhāno. Bojjhaṅgānaṃ uparūpari uppādanameva brūhanaṃ vaḍḍhanañcāti āha – ‘‘uppādetī’’ti.

Sati ca sampajaññañca satisampajaññaṃ, satipadhānaṃ vā sampajaññaṃ satisampajaññaṃ. Taṃ sabbattha satokāribhāvāvahattā satisambojjhaṅgassa uppādāya hoti. Yathā paccanīkadhammappahānaṃ anurūpadhammasevanā ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya hoti, evaṃ satirahitapuggalavivajjanā, satokāripuggalasevanā, tattha ca yuttatā satisambojjhaṅgassa uppādāya hotīti imamatthaṃ dasseti, ‘‘satisampajañña’’ntiādinā. Sattasu ṭhānesūti ‘‘abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hotī’’ti (dī. ni. 2.376; ma. ni. 

我来为您直译这段巴利文：
"使身心疲惫平息"即使身疲惫和心疲惫平息、止息。因此说"以寂止为相"，意思是以身心疲惫的止息为相。此中"身"即受等三蕴。疲惫即奋励，这是苦忧因的掉举等烦恼，或如是转起的四蕴的同义语。以压制疲惫而无热恼动摇的清凉性为无动摇清凉性。
正确安立心为等持。不散乱即相应诸法的不散乱性。以某法相应诸法成为不散乱，那法为不散乱。不流散即自身的不流散性。或者因为是散乱的对治故以不散乱为相。如沐浴粉的水，因以合并作用对相应诸法，应以不流散性而了知为不流散相。如灯焰在无风中，以心的住立性而现起，故以心住立为现起。
"观察"即如驭者对平等转起的马，对相应诸法的观察。"以审察为相"即住立在舍性中以称为审度的审察为相。"以平等运转为相"即平等不偏地在各自作用中使相应诸法转起为相。即使以舍性转起，也使余相应诸法在各自作用中转起，如国王虽默然而坐，在断事处也使各自不放逸地在作用中转起。因为是不退缩不掉举转起的因，故以防止不足过多为味。"以断除偏向为味"即"这成为低劣作用，这成为过多作用"如是以偏向方式转起为偏向，如断除它故以断除偏向为味。以中舍性在自自作用中对相应诸法而现起，故以中舍性为现起。觉支的一次次生起即是增长和增大，因此说"使生起"。
念和正知为念正知，或以念为主的正知为念正知。它因为导致一切处成为具念作者性，故成为念觉支的生起。如舍断对治法和亲近适当法成为未生善法的生起，如是远离无念人、亲近具念人、于此相应，成为念觉支的生起，以"念正知"等显示此义。"在七处"即"在前进后退时他是正知行者，在前视后视时他是正知行者，在屈伸时他是正知行者，在持用大衣钵衣时他是正知行者，在食喝咀嚼品尝时他是正知行者，在大小便利时他是正知行者，在行住坐卧醒语默时他是正知行者"...;

1.109) evaṃ vuttesu abhikkantādīsu sattasu ṭhānesu. Tissadattatthero nāma yo bodhimaṇḍe suvaṇṇasalākaṃ gahetvā ‘‘aṭṭhārasasu bhāsāsu katarabhāsāya dhammaṃ kathemī’’ti parisaṃ padhāresi. Abhayattheroti dattābhayattheramāha. Abhinivesanti vipassanābhinivesaṃ.

Paripucchakatāti pariyogāhetvā pucchakabhāvo. Ācariye payirupāsitvā pañcapi nikāye saha aṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānabhūtaṃ, taṃ taṃ ‘‘idaṃ, bhante, kathaṃ, imassa ko attho’’ti khandhāyatanādiatthaṃ pucchantassa hi dhammavicayasambojjhaṅgo uppajjati. Tenāha – ‘‘khandhadhātu…pe… bahulatā’’ti.

Vatthuvisadakiriyāti ettha cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ tappaṭibaddhāni cīvarādīni ca vatthūnīti adhippetāni. Tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadakiriyā. Tenāha – ‘‘ajjhattikabāhirāna’’ntiādi. Ussannadosanti vātapittādivasena upacitadosaṃ. Sedamalamakkhitanti sedena ceva jallikāsaṅkhātena sarīramalena ca makkhitaṃ. Ca-saddena aññampi sarīrassa pīḷāvahaṃ accāsanādiṃ saṅgaṇhāti. Senāsanaṃ vāti vā-saddena malaggahitapattādīnaṃ saṅgaho daṭṭhabbo. Paribhaṇḍakaraṇādīhīti ādi-saddena pattapacanādīnaṃ saṅgaho daṭṭhabbo. Avisadeti vatthumhi avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuttassa tāni ajjhattikabāhiravatthūni visayo? Antarantarā pavattanakacittuppādavaseneva vuttaṃ. Te hi cittuppādā cittekaggatāya aparisuddhabhāvāya saṃvattanti. Cittacetasikesūti nissayādipaccayabhūtesu cittacetasikesu. Ñāṇampīti api-saddo sampiṇḍanattho. Tena ‘‘na kevalaṃ vatthuyeva, atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotī’’ti nissayāparisuddhiyā taṃnissitāparisuddhi viya visayassa aparisuddhatāya visayino aparisuddhiṃ dasseti.


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1.109. 如是所说的前进等七处。提萨达多长老即在菩提道场拿着金筹，考察众会说"在十八种语言中以哪种语言说法"。阿跋长老即指达多阿跋长老。深入即观的深入。
遍问即深入地询问性。亲近师长后深入五部与注释，凡是其中成为结处的，询问"尊者，这如何，这什么义"等蕴处等义，法择觉支生起。因此说"蕴界等...多性"。
"使事物清净"中，因为是心心所转起处故，身体和与此相关的衣等为事物，如是意图。使它们如何对心有益，如是作为是它们的清净作为。因此说"内外"等。"积聚病"即依风胆等方式积集的病。"汗垢涂染"即被汗和称为垢秽的身垢所涂染。"和"字摄取其他也使身苦恼的过度食等。"或住处"中，"或"字应见摄取染污钵等。"以清扫等"中，"等"字应见摄取烧钵等。"不清净"即在事物不清净时，或在成为境时。如何对修习专注者它们内外事物成为境？仅依中间生起心而说。因为那些心生起导致心一境性不清净。"在心心所"即在成为所依等缘的心心所。"智也"中，"也"字是合并义。以此显示"不仅事物，而且在它不清净时智也不清净"如是依所依不清净而有能依不清净，如是依境不清净而有缘者不清净。


Samabhāvakaraṇanti kiccato anūnādhikabhāvakaraṇaṃ. Saddhindriyaṃ balavaṃ hoti, saddheyyavatthusmiṃ paccayavasena adhimokkhakiccassa paṭutarabhāvena paññāya avisadatāya vīriyādīnañca sithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha – ‘‘itarāni mandānī’’ti. Tatoti tasmā, saddhindriyassa balavabhāvato itaresañca mandattāti attho. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho. Paggahova kiccaṃ paggahakiccaṃ. Kātuṃ na sakkotīti ānetvā sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Vikkhepappaṭipakkho, yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ kātuṃ na sakkoti balavatā saddhindriyena adhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekadesatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati. Tanti saddhindriyaṃ. Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyassa vatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannatādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena yāthāvasarasato pariggayhamāne savipphāro adhimokkho na hoti ‘‘ayaṃ imesaṃ dhammānaṃ sabhāvo’’ti parijānanavasena paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hoti. Tena vuttaṃ – ‘‘taṃ dhammasabhāvapaccavekkhaṇena hāpetabba’’nti.

Tathā amanasikārenāti yenākārena bhāvanamanuyuñjantassa saddhindriyaṃ balavaṃ jātaṃ, tenākārena bhāvanāya ananuyuñjanatoti 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 paṭukiccabhāvāvahena manasikārena saddhindriyaṃ tehi samarasaṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.

Vakkalittheravatthūti so hi āyasmā saddhādhimuttatāya katādhikāro satthu rūpadassanappasuto eva hutvā viharanto satthārā ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’tiādinā (saṃ. ni. 

我来为您直译这段巴利文：
"平等性作为"即从作用上作为不多不少性。信根变强，在应信事物中因缘故胜解作用更锐利性，因慧不清晰及精进等松弛等，信根变强。因此说"其他变弱"。"从此"即从此，从信根变强及其他变弱的意思。不令堕入懈怠分而摄持相应诸法，给予随力称为摄持。摄持即是作用为摄持作用。"不能作"应连接而来。趣向所缘而住立，或不舍离为现起。散乱的对治，或以某法相应诸法成为不散乱，它为不散乱。如以眼对色等，以某法如实见到境的自性，它不能作见的作用，因为被强信根所胜。因为在俱生法中作主者性的同时转起诸法，仅依一分而有义成就，不是其他方式。"因此"即以已说义为因而省察。"它"即信根。"观察法自性"即对应信事物的殊胜等功德胜解殊胜转起而信根变强，以缘缘生等分别如实考察它。如是依如是法性方式如实本质地摄取时，胜解不广大，因为依"这是这些法的自性"遍知方式慧的作用殊胜。因为在主要诸法中如信强时慧弱，如是慧强时信弱。因此说"应以观察法自性减弱它"。
如是"以不作意"即以某行相修习专注时信根变强，成为不以某行相修习，如是说。此中信根以两种方式变强：或因自己缘的特胜而作用超胜，或因精进等作用弱。其中显示第一种减弱方式，但第二种则以如是作意而精进等作用弱故信根变强，如是以不作意而导致精进等锐利作用性的作意，使信根与它们和谐而应减弱。依此方式也应知其他根的减弱方式。
跋迦梨长老事即这位具寿以信胜解性而作已作，只专注于见世尊色身而住，被世尊以"跋迦梨，见这腐烂身有何用，跋迦梨，谁见法即见我"等...（相应部）

3.87) nayena ovaditvā 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 teneva amatena abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi, saddhāya pana balavabhāvena vipassanāvīthiṃ na otari. Taṃ ñatvā bhagavā tassa indriyasamattappaṭipādanāya kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanaye ṭhatvā vipassanaṃ ussukkāpetvā maggappaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ – ‘‘vakkalittheravatthu cettha nidassana’’nti. Etthāti saddhindriyassa adhimattabhāve sesindriyānaṃ sakiccākaraṇe. Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiādibhāvanāya hāyati samādhipakkhiyattā tassā. Tathā hi samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī passaddhādibhāvanā ekaṃsato hāpeti. Tena vuttaṃ – ‘‘passaddhādibhāvanāya hāpetabba’’nti.

Soṇattherassa vatthūti sukhumālasoṇattherassa vatthu. So hi āyasmā satthu santike kammaṭṭhānaṃ gahetvā sītavane viharanto ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kilametvāpi samaṇadhammo kātabbo’’ti ṭhānacaṅkamameva adhiṭṭhāya padhānamanuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhavīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ nāsakkhi. Satthā tattha gantvā vīṇūpamovādena ovaditvā vīriyasamatāyojanavidhiṃ dassento kammaṭṭhānaṃ visodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yojetvā bhāvento vipassanampi ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ – ‘‘soṇattherassa vatthu dassetabba’’nti. Sesesupīti satisamādhipaññindriyesupi.


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3.87. 以此方式训诫并令修习业处后，他不修习而被摈除，登上悬崖处欲自杀。那时世尊如是坐着以放光而显现自己，说此偈：
"比丘多喜悦，净信佛教法，
当证寂静道，行息乐安乐。"（法句381）
说此偈后说"来吧，跋迦梨"。他如被甘露灌顶而欢喜愉悦，开始观，但因信太强而不入观道。世尊知此后，为令他根平等而净化业处给他。他依世尊所给方式而住，精进观，依道次第证得阿罗汉。因此说"跋迦梨长老事是此中譬喻"。"此中"即在信根过强时其他根不作其作用。"其他作用差别"即现起等作用差别。"轻安等"中"等"字摄取定舍觉支。"应减弱"即如信根强以观察法自性而减弱，如是精进根过强以修轻安等而减弱，因为它是定分。如是如定根过强以精进等修习而防护免于懈怠堕落，如是精进根过强以轻安等修习而防护免于掉举堕落而一向减弱。因此说"应以轻安等修习减弱"。
苏那长老事即细软苏那长老事。这位具寿从世尊处得业处后住在寒林，"我身体细软，不能以乐而得乐，即使疲劳也应作沙门法"，决意只立行，专注精进，即使脚底生疮也忍受痛，作坚固精进，因过度精进而不能生起特胜。世尊到那里后以琵琶喻教诫，显示平等运用精进方式而净化业处后往（王舍城）灵鹫山。长老也依世尊所给方式平等运用精进而修，也精进观而住立于阿罗汉。因此说"应显示苏那长老事"。"在其他也"即在念定慧根也。


Samatanti saddhāpaññānaṃ aññamaññaṃ anūnādhikabhāvaṃ, tathā samādhivīriyānaṃ. Yathā hi saddhāpaññānaṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññānativattanaṃ visesato icchitabbaṃ, yato nesaṃ samadhuratāya appanā sampajjati, evaṃ samādhivīriyānaṃ kosajjuddhaccapakkhikānaṃ samarasatāya sati aññamaññūpatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhati. Balavasaddhotiādi byatirekamukhena vuttassevatthassa samatthanaṃ. Tassattho – yo balavatiyā saddhāya samannāgato avisadañāṇo, so mudhappasanno hoti, na aveccappasanno. Tathā hi avatthusmiṃ pasīdati seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto ‘‘deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī’’tiādīni parikappeti hetuppaṭirūpakehi vañcito, evaṃbhūto sukkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati, saññattiṃ na gacchati. Tenāha – ‘‘bhesajjasamuṭṭhito viya rogo atekiccho hotī’’ti. Yathā cettha saddhāpaññānaṃ aññamaññaṃ samabhāvo atthāvaho, anatthāvaho visamabhāvo, evaṃ samādhivīriyānaṃ aññamaññaṃ avikkhepāvaho samabhāvo, itaro vikkhepāvaho cāti kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Uddhaccaṃ abhibhavatīti etthāpi eseva nayo. Taṃ ubhayanti saddhāpaññādvayaṃ samādhivīriyadvayañca. Samaṃ kattabbanti samarasaṃ kātabbaṃ.

Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya thokaṃ balavabhāve satīti attho. Saddahantoti ‘‘pathavī pathavīti manasikaraṇamattena kathaṃ jhānuppattī’’ti acintetvā ‘‘addhā sammāsambuddhena vuttavidhi ijjhissatī’’ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anuppavisitvā viya adhimuccanavasena avakappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhippadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ. Samādhikammikassa samādhino adhimattatā viya paññāya adhimattatāpi icchitabbāti āha – ‘‘samatāyapī’’ti, samabhāvenapīti attho. Appanāti lokiyaappanā. Tathā hi ‘‘hotiyevā’’ti sāsaṅkaṃ vadati. Lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha – ‘‘samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (a. ni. 4.170; paṭi. ma. 

我来为您直译这段巴利文：
"平等性"即信与慧相互不多不少性，如是定与精进。因为如信与慧作为各别主要法，从作用上特别需要相互不超越，由此它们以平等担负而得安止，如是定与精进属于懈怠与掉举分，以和谐性而相互支持时，因相应诸法无两极堕落而正确成就安止。"强信"等是以相反方式说义的确立。其义：谁具足强信而慧不清晰，他是盲信，不是证信。如是在非处生信如外道弟子。"欺诈分"即随顺狡诈分。以缺信的慧过度奔流，被似因所欺"无布施事物的舍离，仅以心生起也有布施功德"等妄想，如是成为被干推理掠夺心者不受持智者语，不得劝导。因此说"如从药生起的病难治"。如此中信慧相互平等性带来利益，不平等性带来无利益，如是定精进相互平等性带来不散乱，另一带来散乱，胜过懈怠，因此不得安止，此为意趣。"胜过掉举"此中也是此理。"这两者"即信慧二者和定精进二者。"应作平等"即应作和谐。
"修定者"即修止业处者。"如是"即如是时，在信稍强时的意思。"信"即不思"地地如是作意而已如何生起禅那"而"必定世尊所说方式将成就"而生信生起信。"确信"即如入所缘而以胜解方式确信趣入。一境性强适合，因为禅那以定为主。"二者"即定慧。如修定者定过强如是慧过强也需要，因此说"以平等性也"，即以平等性的意思。"安止"即世间安止。如是说"有"带有疑虑。但出世间安止则需要它们平等性。如说"修习止观双运"（增支部）

2.5).

Yadi visesato saddhāpaññānaṃ samādhivīriyānañca samatāva icchitā, kathaṃ satīti āha – ‘‘sati pana sabbattha balavatī vaṭṭatī’’ti. Sabbatthāti līnuddhaccapakkhikesu pañcasu indriyesu. Uddhaccapakkhike gaṇhanto ‘‘saddhāvīriyapaññāna’’nti āha. Aññathāpīti ca gahetabbā siyā. Tathā hi kosajjapakkhikena ca samādhināicceva vuttaṃ, na ‘‘passaddhisamādhiupekkhāhī’’ti. Sāti sati. Sabbesu rājakammesu niyutto sabbakammiko. Tenāti tena sabbattha icchitabbatthena kāraṇena. Āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā sabbattha līne uddhate ca citte icchitabbattā, sabbena vā līnuddhaccapakkhiyena bojjhaṅgagaṇena atthetabbāti sabbatthā, sāva sabbatthikā. Cittanti kusalacittaṃ. Tassa hi satipaṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha – ‘‘ārakkhapaccupaṭṭhānā’’tiādi.

Khandhādibhedesu anogāḷhapaññānanti pariyattibāhusaccavasenapi khandhāyatanādīsu appatiṭṭhitabuddhīnaṃ. Bahussutasevanā hi sutamayañāṇāvahā. Taruṇavipassanāsamaṅgīpi bhāvanāmayañāṇe ṭhitattā ekaṃsato paññavā eva nāma hotīti āha – ‘‘samapaññāsa…pe… puggalasevanā’’ti. Ñeyyadhammassa gambhīrabhāvavasena tapparicchedakañāṇassa gambhīrabhāvaggahaṇanti 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.

Pañcavidhabandhanakammakāraṇaṃ niraye nibbattasattassa yebhuyyena sabbapaṭhamaṃ karontīti devadūtasuttādīsu ādito vuttattā ca āha – ‘‘pañcavidhabandhanakammakāraṇato paṭṭhāyā’’ti. Sakaṭavahanādikāleti ādi-saddena tadaññaṃ manussehi tiracchānehi ca vibādhitabbakālaṃ saṅgaṇhāti. Ekaṃ buddhantaranti idaṃ aparāparesu petesuyeva uppajjanakasattavasena vuttaṃ, ekaccānaṃ vā petānaṃ ekaccatiracchānānaṃ viya dīghāyukatā siyāti tathā vuttaṃ. Tathā hi kāḷo nāgarājā catunnaṃ buddhānaṃ sammukhībhāvaṃ labhitvā ṭhitopi metteyyassapi bhagavato sammukhībhāvaṃ labhissatīti vadanti, yatassa kappāyukatā vuttā.

Evaṃ ānisaṃsadassāvinoti vīriyāyatto eva sabbo lokiyo lokuttaro ca visesādhigamoti evaṃ vīriye ānisaṃsadassanasīlassa. Gamanavīthinti sapubbabhāgaṃ nibbānagāminipaṭipadaṃ , saha vipassanāya ariyamaggappaṭipāṭi, sattavisuddhiparamparā vā. Sā hi ‘‘bhikkhuno vaṭṭaniyyānāya gantabbā paṭipajjitabbā paṭipadā’’ti katvā gamanavīthi nāma.

Kāyadaḷhībahuloti yathā tathā kāyassa daḷhīkammappasuto. Piṇḍapātanti raṭṭhapiṇḍaṃ. Paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇena piṇḍassa bhikkhāya paṭipūjanā piṇḍapātāpacāyanaṃ.


我来为您直译这段巴利文：
2.5. 如果特别需要信慧和定精进的平等性，如何是念？说"但念在一切处应强"。"一切处"即在退缩和掉举分的五根中。摄取掉举分说"信精进慧"。也应摄取"其他"。如是说"和有懈怠分的定"，不说"和轻安定舍"。"它"即念。如同事万能者任命于一切王事。"因此"即因此一切处需要的原因。在注释中说。"一切处"即遍一切，因为在一切退缩和掉举心中需要，或应以一切退缩掉举分的觉支组以求，为一切处，它即遍一切。"心"即善心。因为它以念为依归究竟，为未达者的达到，未证者的证得。因此说"以守护为现起"等。
"在蕴等差别中未沉入慧"即依多闻也在蕴处等未建立智者。因为亲近多闻带来闻所成智。具足初观者因住于修所成智而一向确实成为具慧者，因此说"亲近等慧者"。因所知法深性而摄取能遍知智的深性，因此说"在深奥蕴等中转起的深慧"。因为那所知由如是慧应行故为深智行。或那慧在彼分别转起为深智行，其省察，因此说"深慧的差别省察"。
"从五种绑缚刑罚开始"因为在天使经等首先说地狱出生有情大多首先作此故如是说。"如拉车等时"中"等"字摄取其他被人和畜生压迫时。"一佛间隔"此依在鬼中一个接一个出生有情说，或说某些鬼如某些畜生是长寿。如是说黑龙王得见四佛现前立至今，也将得见慈氏世尊现前，因此说他是劫寿。
"如是见功德"即一切世间出世间特胜证得确实依精进，如是见精进功德习性者。"趣向道"即有前分的趣涅槃道，与观俱的圣道次第，或七清净相续。因为它是"比丘应为轮回出离而行应行的道"故称趣向道。
"多作使身强健"即任意专注于使身强健。"钵食"即国食。以自己正行使布施资具者的德在自身成为大果而作为，以钵乞食作恭敬为恭敬钵食。


Nīharantoti pattatthavikato nīharanto. Taṃ saddaṃ sutvāti taṃ upāsikāya vacanaṃ paṇṇasālādvāre ṭhitova pañcābhiññatāya dibbasotena sutvā. Manussasampatti, dibbasampatti, nibbānasampattīti imā tisso sampattiyo. Dātuṃ sakkhissasīti tayi katena dānamayena veyyāvaccamayena ca puññakammena khettavisesabhāvūpagamanena aparāparaṃ devamanussānaṃ sampattiyo ante nibbānasampattiñca dātuṃ sakkhissasīti thero attānaṃ pucchati. Sitaṃ karontoti ‘‘akiccheneva mayā vaṭṭadukkhaṃ samatikkanta’’nti paccavekkhaṇāvasāne sañjātapāmojjavasena sitaṃ karonto.

Nipparissayakāloti nirupaddavakālo, tadā bhikkhusaṅghassa sulabhā paccayā hontīti paccayahetukā cittapīḷā natthīti adhippāyo. Passantānaṃyevāti anādare sāmivacanaṃ. Khīradhenunti khīradāyikaṃ dhenuṃ . Kiñcideva katvāti kiñcideva bhatikammaṃ katvā. Ucchuyantakammanti ucchuyantasālāya kātabbaṃ kiccaṃ. Tameva magganti upāsakena paṭipannamaggaṃ. Upakaṭṭhāyāti āsannāya. Vippaṭipannanti jātidhammakuladhammādilaṅghanena asammāpaṭipannaṃ. Evanti yathā asammāpaṭipanno putto tāya eva asammāpaṭipattiyā kulasantānato bāhiro hutvā pitu santikā dāyajjassa na bhāgī, evaṃ kusītopi teneva kusītabhāvena na sammāpaṭipanno satthu santikā laddhabbaariyadhanadāyajjassa na bhāgī. Āraddhavīriyova labhati sammāpaṭipajjanato. Uppajjati vīriyasambojjhaṅgoti yojanā, evaṃ sabbattha.

Mahāti sīlādiguṇehi mahanto vipulo anaññasādhāraṇo. Taṃ panassa guṇamahattaṃ dasasahassilokadhātukampanena loke pākaṭanti dassento ‘‘satthuno hī’’tiādimāha.

Yasmā satthusāsane pabbajitassa pabbajjūpagamanena sakyaputtiyabhāvo sañjāyati, tasmā buddhaputtabhāvaṃ dassento ‘‘asambhinnāyā’’tiādimāha.

Alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyadaḷhībahulānaṃ yāvadatthaṃ bhuñjitvā seyyasukhādianuyuñjanakānaṃ tiracchānagatikānaṃ puggalānaṃ dūrato vajjanā kusītapuggalaparivajjanāti āha – ‘‘kucchiṃ pūretvā ṭhitaajagarasadise’’tiādi. ‘‘Divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā’’tiādinā bhāvanārambhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ kālena kālaṃ upasaṅkamanā āraddhavīriyapuggalasevanāti āha – ‘‘āraddhavīriye’’tiādi. Visuddhimagge (visuddhi. 

我来为您直译这段巴利文：
"拿出"即从钵袋拿出。"听到那声音"即住在叶屋门前以五神通的天耳闻那优婆夷语。人成就、天成就、涅槃成就，这是三种成就。"你将能给予"即长老问自己：以你所作的布施功德和服务功德，由成为殊胜田而给予后后天人成就，最后涅槃成就，你将能给予吗？"微笑"即在省察"我轻易超越轮回苦"结束时由生起喜悦而微笑。
"无危难时"即无障碍时，当时比丘僧团容易得资具，意即无因资具的心逼迫。"正在看"即不尊重的属格。"乳牛"即施乳的牛。"作某事"即作某工。"甘蔗机工作"即在甘蔗机房应作的事。"那道"即优婆塞所行道。"接近"即靠近。"错行"即以违越种姓法、家族法等而不正行。"如是"即如错行子以那错行而成为离家族相续外者，不得从父处的遗产分，如是懈怠者以那懈怠性而不正行，不得从师处应得的圣财遗产分。精进者得，因为正行。"生起精进觉支"为结构，如是一切处。
"大"即以戒等德大、广、不共他。显示他德大以震动一万世界而显于世间，因此说"因为世尊"等。
因为在师教中出家者由趣向出家而生释子性，因此显示佛子性说"未坏"等。
"远离懈怠人"即远离懒惰、对修习连名字也不知、多作使身强健、随意食用后追求卧乐等的畜生趣人，因此说"如填饱肚子而住的蟒蛇"等。"亲近精进人"即时时亲近以"我们将以经行、坐而净化心离诸盖"等修习开始而精进、坚固勇猛者，因此说"精进"等。在清净道论（）<.Assistant>

1.64-65) pana jātimahattapaccavekkhaṇā sabrahmacārimahattapaccavekkhaṇāti idaṃ dvayaṃ na gahitaṃ, thinamiddhavinodanatā sammappadhānapaccavekkhaṇatāti idaṃ dvayaṃ gahitaṃ. Tattha ānisaṃsadassāvitāya eva sammappadhānapaccavekkhaṇā gahitā hoti lokiyalokuttaravisesādhigamassa vīriyāyattatādassanabhāvato, thinamiddhavinodanaṃ pana tadadhimuttatāya eva gahitaṃ hoti. Vīriyuppādane yuttappayuttassa thinamiddhavinodanaṃ atthasiddhamevāti. Tattha thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggalasevanatadadhi- muttatāpaṭipakkhavidhamanapaccayūpasaṃhāravasena apāyabhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakā daṭṭhabbā.

Buddhānussatiyā upacārasamādhiniṭṭhattā vuttaṃ – ‘‘yāva upacārā’’ti. Sakalasarīraṃ pharamānoti pītisamuṭṭhānehi paṇītarūpehi sakalasarīraṃ pharamāno, dhammasaṅghaguṇe anussarantassapi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjatīti evaṃ sesaanussatīsu, pasādanīyasuttantapaccavekkhaṇāya ca yojetabbaṃ tassāpi vimuttāyatanabhāvena taggatikattā. Evarūpe kāleti ‘‘dubbhikkhabhayādīsū’’ti vuttakāle. Samāpatti…pe… na samudācarantīti idaṃ upasamānussatiyā vasena vuttaṃ. Saṅkhārānañhi vasena sappadesavūpasamepi nippadesavūpasame viya tathā saññāya pavattito bhāvanāmanasikāro kilesavikkhambhanasamattho hutvā upacārasamādhiṃ āvahanto tathārūpapītisomanassasamannāgato pītisambojjhaṅgassa upādāya hotīti. Tattha ‘‘vikkhambhitā kilesā’’ti pāṭho. Na samudācarantīti iti-saddo kāraṇattho. Yasmā na samudācaranti, tasmā taṃ nesaṃ asamudācāraṃ paccavekkhantassāti yojanā. Na hi kilese paccavekkhantassa bojjhaṅguppatti yuttā, pasādanīyesu ṭhānesu pasādasinehābhāvena lūkhahadayatāya lūkhatā. Sā tattha ādaragāravākaraṇena viññāyatīti āha – ‘‘asakkaccakiriyāya saṃsūcitalūkhabhāve’’ti.

Paṇītabhojanasevanatāti paṇītasappāyabhojanasevanatā. Utuiriyāpathasukhaggahaṇena sappāyautuiriyāpathaggahaṇaṃ daṭṭhabbaṃ. Tañhi tividhampi sappāyaṃ seviyamānaṃ kāyassa kalyatāpādanavasena cittassa kalyataṃ āvahantaṃ duvidhāyapi passaddhiyā kāraṇaṃ hoti. Ahetukasattesu labbhamānaṃ sukhadukkhanti ayameko anto, issarādivisamahetukanti pana ayaṃ dutiyo. Ete ubho ante anupagamma yathāsakaṃ kammunā hotīti ayaṃ majjhimā paṭipatti. Majjhatto payogo yassa so majjhattapayogo, tassa bhāvo majjhattapayogatā. Ayañhi sabhāvāsāraddhatāya taṃpassaddhakāyatāya kāraṇaṃ hoti, passaddhidvayaṃ āvahati. Eteneva sāraddhakāyapuggalaparivajjanapassaddhakāyapuggalasevanānaṃ tadāvahanatā saṃvaṇṇitāti daṭṭhabbaṃ.

Vatthuvisadakiriyā indriyasamattappaṭipādanā ca paññāvahā vuttā, samādhānāvahāpi tā honti. Samādhānāvahabhāveneva paññāvahabhāvatoti vuttaṃ – ‘‘vatthuvisadakiriyā…pe… veditabbā’’ti.


我来为您直译这段巴利文：
1.64-65. 但在清净道论中未取"观察生大性"和"观察梵行同伴大性"这二者，取"除昏睡"和"观察正勤"这二者。其中以见功德性而取观察正勤，因为见世间出世间特胜证得依精进，但除昏睡则以那胜解性而取。对于在生起精进中勤修者，除昏睡是义成就。其中应见除昏睡、远离懈怠人、亲近精进人、那胜解性、破除对治、摄近缘以驱除方式，观察恶趣怖畏等以策励方式而生起精进觉支。
因佛随念达到近行定故说"乃至近行"。"遍满全身"即以喜生起的殊胜色遍满全身，对随念法僧功德者也乃至近行遍满全身而生喜觉支，如是应结合于其余随念和观察净信经，因为它以解脱处性而同其趣向。"如是时"即所说"饥馑怖畏等"时。"不现行...等...定"此依止息随念说。因为即使诸行分分止息，如无余止息，因如是想转起，修习作意能镇伏烦恼而带来近行定，具足如是喜悦而为喜觉支的缘。其中读为"镇伏烦恼"。"不现行"中"如是"字为因义。因为不现行，因此省察它们不现行为结构。因为观察烦恼时不适合生觉支，因在净信处无净信润故心粗涩性为粗涩性。它由在彼不恭敬作为而了知，因此说"以不恭敬作为显示粗涩性"。
"亲近殊胜食"即亲近殊胜适宜食。应以季节、威仪、安乐摄取而见摄取适宜季节、威仪。因为亲近那三种适宜，以令身适业方式而带来心适业，成为两种轻安的因。"在无因众生中可得的乐苦"此为一边，"自在天等不平等因"则为第二边。不趣近这两边而随其业生为此中道行。中舍加行者的性为中舍加行性。因为这由自性无躁动而为身轻安因，带来轻安二者。应见以此显说远离身躁动人、亲近身轻安人而带来它。
说事物清净作为和令根平等性带来慧，它们也带来等持。因为以带来等持性而带来慧性，因此说"应知事物清净作为等"。


Kāraṇakosallabhāvanākosallānaṃ nānantariyabhāvato rakkhanākosallassa ca taṃmūlakattā ‘‘nimittakusalatā nāma kasiṇanimittassa uggahakusalatā’’icceva vuttaṃ. Kasiṇanimittassāti ca nidassanamattaṃ daṭṭhabbaṃ. Asubhanimittādikassapi hi yassa kassaci jhānuppattinimittassa uggahakosallaṃ nimittakusalatā evāti. Atisithilavīriyatādīhīti ādi-saddena paññāpayogamandataṃ payogavekallañca saṅgaṇhāti. Tassa paggaṇhananti tassa līnassa cittassa dhammavicayasambojjhaṅgādisamuṭṭhāpanena layāpattito samuddharaṇaṃ. 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 ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso parittaṃ aggiṃ ujjāletunti? Evaṃ, bhante’’ti (saṃ. ni. 5.234).

Ettha ca yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā, sā anantaraṃ vibhāvitā eva.

Accāraddhavīriyatādīhīti ādi-saddena paññāpayogabalavataṃ pamoduppilāpanañca 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 suvūpasamaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni nikkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, mukhavātañca na dadeyya, paṃsukena ca okireyya, bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? Evaṃ, bhante’’ti (saṃ. ni. 

我来为您直译这段巴利文：
因为因缘善巧和修习善巧无间隔性，而守护善巧以它为根，所以只说"相善巧即是遍相摄取善巧"。"遍相"应视为仅是譬喻。因为不净相等任何禅那生起相的摄取善巧就是相善巧。"过弱精进等"中"等"字摄取慧加行弱和加行缺失。"它的策举"即对那退缩心以生起择法觉支等而从退缩中提举。世尊说此：
"诸比丘，当心退缩时，是修习择法觉支时，是修习精进觉支时，是修习喜觉支时。何故？诸比丘，退缩心由这些法善生起。诸比丘，如有人欲点燃小火，他在那里投入干草，投入干牛粪，投入干柴，给以口风，不以尘土覆盖，这人能点燃小火吗？""如是，世尊。"（相应部）
此中应知择法觉支等的修习生起是以各自食而转起，此将在后面显示。
"过强精进等"中"等"字摄取慧加行强和欢喜浮动。"它的抑制"即对那掉举心以生起定觉支等而从掉举中遮止。世尊也说此：
"诸比丘，当心掉举时，是修习轻安觉支时，是修习定觉支时，是修习舍觉支时。何故？诸比丘，掉举心由这些法善寂止。诸比丘，如有人欲灭大火聚，他在那里投入湿草，投入湿牛粪，投入湿柴，不给以口风，以尘土覆盖，这人能灭大火聚吗？""如是，世尊。"（相应部）

5.234).

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā. Tattha passaddhisambojjhaṅgassa bhāvanā vuttā eva, samādhisambojjhaṅgassa vuccamānā, itarassa anantaraṃ vakkhati.

Paññāpayogamandatāyāti paññābyāpārassa appakabhāvena. Yathā hi dānaṃ alobhappadhānaṃ, sīlaṃ adosappadhānaṃ, evaṃ bhāvanā amohappadhānā. Tattha yadā paññā na balavatī hoti, tadā bhāvanā pubbenāparaṃ visesāvahā na hoti. Anabhisaṅgato viya āhāro purisassa, yogino cittassa abhiruciṃ na janeti, tena taṃ nirassādaṃ hoti. Tathā bhāvanāya sammadeva avīthipaṭipattiyā upasamasukhaṃ na vindati, tenapi cittaṃ nirassādaṃ hoti. Tena vuttaṃ – ‘‘paññāpayogamandatāyā…pe… nirassādaṃ hotī’’ti. Tassa saṃveguppādanaṃ pasāduppādanañca tikicchananti taṃ dassento, ‘‘aṭṭha saṃvegavatthūnī’’tiādimāha. Tattha jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādiaññamaññaviheṭhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ. Tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāni . Ye pana sattā āhārūpajīvino, tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇajīvitadukkhaṃ aṭṭhamaṃ saṃvegavatthu gahitanti daṭṭhabbaṃ. Ayaṃ vuccati samaye sampahaṃsanatāti ayaṃ bhāvanācittassa sampahaṃsitabbasamaye vuttanayeneva saṃvegajananavasena ceva pasāduppādanavasena ca sammadeva pahaṃsanā, saṃvegajananapubbakapasāduppādanena tosanāti attho.

Sammāpaṭipattiṃ āgammāti līnuddhaccavirahena samathavīthipaṭipattiyā ca sammā avisamaṃ sammadeva bhāvanāpaṭipattiṃ āgamma. Alīnantiādīsu kosajjapakkhiyānaṃ dhammānaṃ anadhimattatāya alīnaṃ, uddhaccapakkhikānaṃ anadhimattatāya anuddhataṃ, paññāpayogasampattiyā upasamasukhādhigamena ca anirassādaṃ, tato eva ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ. Alīnānuddhatāhi vā ārammaṇe samappavattaṃ, anirassādatāya samathavīthipaṭipannaṃ. Samappavattiyā vā alīnaṃ anuddhataṃ, samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ. Tattha alīnatāya paggahe, anuddhatatāya niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Ayaṃ vuccati samaye ajjhupekkhanatāti ayaṃ ajjhupekkhitabbasamaye bhāvanācittassa paggahaniggahasampahaṃsanesu byāvaṭatāsaṅkhātaṃ paṭipakkhaṃ abhibhuyya ajjhupekkhanā vuccati. Paṭipakkhavikkhambhanato vipassanāya adhiṭṭhānabhāvūpagamanato ca upacārajjhānampi samādhānakiccanipphattiyā puggalassa samāhitabhāvasādhanamevāti tattha samadhurabhāvenāha – ‘‘upacāraṃ vā appanaṃ vā’’ti. Esa uppajjatīti esa samādhisambojjhaṅgo anuppanno uppajjati.


我来为您直译这段巴利文：
5.234. 此中也应知轻安觉支等的修习生起是以各自食而转起。其中轻安觉支的修习已说，定觉支正在说，其他的将在后面说。
"慧加行弱性"即慧作用的微少性。如布施以无贪为主，戒以无嗔为主，如是修习以无痴为主。其中当慧不强时，修习不能带来前后殊胜。如食物对于不喜好的人，对于修行者不生心的喜好，由此它成为无味。如是由修习不正确行道而不得止息乐，由此也使心成为无味。因此说"由慧加行弱性...等...成为无味"。对它生起厌离、生起净信为医治，显示这个而说"八厌离事"等。其中生、老、病、死随宜在善趣恶趣中有，应见那以外的五种束缚等、饥渴等、互相伤害等为因的恶趣苦。这一切是取彼彼众生依现有的，因此别取过去未来时轮回根本苦。对于以食物为生，以及以努力果为生的众生，应见他们不共的活命苦为第八厌离事。这称为适时令喜悦，即在应令修习心喜悦时，如所说方式以生起厌离和生起净信而正确令喜悦，以生起厌离为先而生起净信令满足之义。
"依正行"即依无退缩掉举而以止行道正确无偏而正确修习行。在"无退缩"等中，因怠惰分法不过多故无退缩，因掉举分法不过多故无掉举，因慧加行圆满和得止息乐故无无味，由此于所缘正转起而行止道。或以无退缩掉举故于所缘正转起，以无无味故行止道。或应见以正转起故无退缩无掉举，以行止道故无无味。其中因无退缩故不须策举，因无掉举故不须抑制，因无无味故不须令喜悦。这称为适时舍，即在应舍时以超越策举、抑制、令喜悦的忙碌称为对治而观察修习心称为舍。因镇伏对治和成为观的住立，近行禅也以成就定事而成就人的等持性，因此以彼同等性说"近行或安止"。"这生起"即这定觉支未生而生。<.Assistant>


Anurodhavirodhappahānavasena majjhattabhāvo upekkhāsambojjhaṅgassa kāraṇaṃ tasmiṃ sati sijjhanato, asati ca asijjhanato, so ca majjhattabhāvo visayavasena duvidhoti āha – ‘‘sattamajjhattatā saṅkhāramajjhattatā’’ti. Tadubhayena ca virujjhanaṃ passaddhisambojjhaṅgabhāvanāya eva dūrīkatanti anurujjhanasseva pahānavidhiṃ dassetuṃ – ‘‘sattamajjhattatā’’tiādi vuttaṃ. Tenāha – ‘‘sattasaṅkhārakelāyanapuggalaparivajjanatā’’ti. Upekkhāya hi visesato rāgo paṭipakkho. Tathā cāha – ‘‘upekkhā rāgabahulassa visuddhimaggo’’ti (visuddhi. 1.269). Dvīhākārehīti kammassakatāpaccavekkhaṇaṃ, attasuññatāpaccavekkhaṇanti, imehi dvīhi kāraṇehi. Dvīhevāti avadhāraṇaṃ saṅkhyāsamānatādassanatthaṃ. Saṅkhyā eva hettha samānā, 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 ciraṭṭhāyī ittaraṃ aniccanti attho. Tāvakālikanti tasseva vevacanaṃ.

Mamāyatīti mamattaṃ karoti, mamāti taṇhāya pariggayha tiṭṭhati. Dhanāyantāti dhanaṃ dabbaṃ karontā.



这是巴利文的完整中文直译：
依据去除喜好与厌恶的方式，舍觉支的因是保持中立态度，因为有此态度则能成就，无此态度则不能成就。此中立态度依对象而分为两种，故说"对众生的中立和对诸行的中立"。通过这两者的对立，在修习轻安觉支时已远离，故为显示仅断除喜好的方法而说"对众生的中立"等。因此说"远离宠爱众生和诸行的人"。因为舍特别是贪的对治。如是说"舍是多贪者的清净道"。
以两种行相，即思惟业果关系和思惟无我性这两种因。"仅两种"是为显示数量相等的限定语。此中仅数量相等，非所数之法一切相等。无主性即非我所性。因为若有我，则以彼物为我所，而衣服或其他任何物可称为我所，但实无有此我，此为其意趣。非久住即不能持久，非长时存续，短暂无常之义。暂时的是其同义语。
执为我所即造作我执，以贪爱执取而住着为"我的"。视为珍宝即视为贵重之物。

419.Sammādassanalakkhaṇāti sammā aviparītaṃ aniccādivasena dassanasabhāvā. Sammāabhiniropanalakkhaṇoti sammadeva ārammaṇe cittassa abhiniropanasabhāvo. Caturaṅgasamannāgatā vācā janaṃ saṅgaṇhātīti tabbipakkhaviratisabhāvā sammāvācā bhedakaramicchāvācāpahānena jane sampayutte ca pariggaṇhanakiccavatī hotīti ‘‘pariggahalakkhaṇā’’ti vuttā. Visaṃvādanādikiccatāya hi lūkhānaṃ apariggāhakānaṃ musāvādādīnaṃ paṭipakkhabhūtā siniddhabhāvena pariggahaṇasabhāvā sammājappanakiccā sammāvācā tappaccayasubhāsitasampaṭiggāhake jane sampayuttadhamme ca pariggaṇhantī pavattatīti pariggahalakkhaṇā. Yathā cīvarakammādippayogasaṅkhāto kammanto kātabbaṃ cīvararajanādikaṃ samuṭṭhāpeti nipphādeti, taṃtaṃkiriyānipphādako vā cetanāsaṅkhāto kammanto hatthacalanādikaṃ kiriyaṃ samuṭṭhāpeti, evaṃ sāvajjakattabbakiriyāsamuṭṭhāpakamicchākammantappahānena sammākammanto niravajjassa kattabbassa niravajjākārena samuṭṭhāpanakiccavā hotīti āha – ‘‘sammāsamuṭṭhāpanalakkhaṇo’’ti. Sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Sammāvodāpanalakkhaṇoti jīvamānassa puggalassa, sampayuttadhammānaṃ vā jīvitindriyavuttiyā, ājīvasseva vā sammadeva sodhanaṃ vodāpanaṃ lakkhaṇaṃ etassāti sammāvodāpanalakkhaṇo. Atha vā kāyavācānaṃ khandhasantānassa ca saṃkilesabhūtamicchāājīvappahānena sammāājīvo ‘‘vodāpanalakkhaṇo’’ti vutto. Sammāvāyāmasatisamādhīsu vattabbaṃ heṭṭhā vuttameva.

Paññāya kusalānaṃ dhammānaṃ pubbaṅgamabhāvato sabbepi akusalā dhammā tassā paṭipakkhāvāti vuttaṃ – ‘‘aññehipi attano paccanīkakilesehi saddhi’’nti. Atha vā attano paccanīkakilesā diṭṭhekaṭṭhā avijjādayo paññāya ujupaccanīkabhāvato. Passatīti passantī viya hoti vibandhābhāvato. Tenāha – ‘‘tappaṭicchādaka…pe… asammohato’’ti. Sammāsaṅkappādīnaṃ micchāsaṅkappādayo ujuvipaccanīkāti āha – ‘‘sammāsaṅkappādayo…pe… pajahantī’’ti. Tathevāti iminā attano paccanīkakilesehi saddhinti imamatthaṃ anukaḍḍhati. Visesatoti sammādiṭṭhiyā vuttakiccato visesena. Etthāti etesu sammāsaṅkappādīsu.

Esā sammādiṭṭhi nāmāti lokiyaṃ lokuttarañca ekajjhaṃ katvā vadati missakatābhāvato . Tenāha – ‘‘pubbabhāge’’tiādi. Ekārammaṇā nibbānārammaṇattā. Kiccatoti pubbabhāge dukkhādīhi ñāṇehi kātabbakiccassa idha nipphattito, imasseva vā ñāṇassa dukkhādippakāsanakiccato. Cattāri nāmāni labhati dukkhapariññādicatukiccasādhanato. Tīṇi nāmāni labhati kāmasaṅkappādippahānakiccanipphattito. Sikkhāpadavibhaṅge (vibha. 703 ādayo) ‘‘viraticetanā taṃsampayuttā ca dhammā sikkhāpadānī’’ti vuttāni, tattha padhānānaṃ viraticetanānaṃ vasena ‘‘viratiyopi honti cetanādayopī’’ti āha. ‘‘Sammā vadati etāyā’’tiādinā atthasambhavato sammāvācādayo tayo viratiyopi honti cetanādayopi. Musāvādādīhi viramaṇakāle viratiyo, subhāsitādivācābhāsanādikāle cetanādayo yojetabbā. Maggakkhaṇe pana viratiyova maggalakkhaṇappattito. Na hi cetanā niyyānasabhāvā. Atha vā ekassa ñāṇassa dukkhādiñāṇatā viya ekāya viratiyā musāvādādiviratibhāvo viya ca ekāya cetanāya sammāvācādikiccattayasādhanasabhāvā sammāvācādibhāvāsiddhito ‘‘maggakkhaṇe viratiyovā’’ti vuttaṃ.


我来为您直译这段巴利文：
正见相，即以无常等方式正确无颠倒地见的自性。正确专注相，即正确地使心专注于所缘的自性。具备四支的言语摄受众人，即与此相对的离，正语通过断除分裂性的邪语而具有摄受相应人及相应法的作用，故说"具摄受相"。因为虚妄语等以欺诈等为作用，粗糙而无摄受力，与此相反，正语以柔和性具有摄受性，以正确言说为作用，摄受以此为缘的善语的接受者及相应法而运作，故具摄受相。
如制作衣服等工作，能生起、完成应作的染衣等事，或者称为思的业，能生起手部动作等行为。如是，正业通过断除生起有过失应作之事的邪业，而具有以无过失方式生起无过失应作之事的作用，故说"具正确生起相"。或者说是使相应法生起，如身体行为举起重物。正命相，即正确地净化活着的补特伽罗、相应法的命根活动，或者活命，这是其特相，故称为具正净化相。或者说正命通过断除污染身语诸蕴相续的邪命，故说"具净化相"。关于正精进、正念、正定，应说如前所述。
由于慧是善法的先导，一切不善法都是它的对治，故说"与其他自身对立的烦恼一起"。或者说自身对立的烦恼是与见一起断的无明等，因为它们是慧的直接对立。所谓"见"，是说如同能见，因为没有障碍。故说"由于不迷惑于覆盖彼等者"。正思惟等与邪思惟等直接相对，故说"正思惟等断除邪思惟等"。"如是"即引申"与自身对立的烦恼一起"之义。"特别是"即较正见所说作用更为特别。"此中"即在这些正思惟等中。
这称为正见，是指世间和出世间合说，因为没有混杂性。故说"在前分"等。所缘一致是因为以涅槃为所缘。"作用"即在前分由苦等智所作的作用在此成就，或者此智有显示苦等的作用。获得四种名称是因为成就了遍知苦等四种作用。获得三种名称是因为成就了断除欲寻等的作用。在学处分别中说"离心所及其相应法是学处"，其中依主要的离心所而说"既是诸离也是诸思等"。由于"以此正确言说"等的意义可能，故正语等三者既是诸离也是诸思等。在离虚妄语等时是诸离，在说善语等时是诸思等，应如是配合。但在道的剎那唯是诸离，因为已达道的特相。因为思不是出离自性。或者如一智有苦等智性，如一离有离虚妄语等性，因为一思不能成就正语等三种作用的自性，所以说"在道的剎那唯是诸离"。


Cattāri nāmāni labhatīti catusammappadhānacatusatipaṭṭhānavasena labhati. Maggakkhaṇeti ānetvā sambandho. Pubbabhāgepi maggakkhaṇepi sammāsamādhi evāti yadipi samādhiupakārakānaṃ abhiniropanānumajjanasampiyāyanabrūhanasantasukhānaṃ vitakkādīnaṃ vasena catūhi jhānehi sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattesu kāyādīsu subhādisaññāpahānalakkhaṇaṃ catusatikiccaṃ, eko samādhi catujjhānasamādhikiccaṃ na sādhetīti pubbabhāgepi paṭhamajjhānasamādhi, paṭhamajjhānasamādhi eva maggakkhaṇepi, tathā pubbabhāgepi catutthajjhānasamādhi, catutthajjhānasamādhi eva maggakkhaṇepīti attho.

‘‘Kiṃ panāyaṃ maggadhammānaṃ desanānukkamo, kevalaṃ vācāya kamavattinibhāvato, udāhu kañci visesaṃ upādāyā’’ti vicāraṇāyaṃ kañci visesaṃ upādāyāti dassento āha – ‘‘imesū’’tiādi. Tattha bhāvanānubhāvā hitaphalāya sātisayaṃ tikkhavisadabhāvappattiyā acchariyabbhutasamatthatāyogena sabbaso paṭipakkhavidhamanena yāthāvato dhammasabhāvabodhanena ca sammādiṭṭhiyā bahukāratā veditabbā. Tenāha – ‘‘ayaṃ hī’’tiādi.

Tassāti sammādiṭṭhiyā. Bahukāroti dhammasampaṭivedhe bahūpakāro. Idāni tamatthaṃ upamāhi vibhāvetuṃ, ‘‘yathā hī’’tiādi vuttaṃ.

Vacībhedassa kārako vitakko sāvajjānavajjavacībhedanivattanappavattanākārāya sammāvācāyapi upakārako evāti āha – ‘‘svāyaṃ…pe… sammāvācāyapi upakārako’’ti. Sammāsaṅkappo hi saccavācāya virativācāyapi visesapaccayo micchāsaṅkappatadekaṭṭhakilesappahānato.

Saṃvidahitvātiādīsu sammā vidahanaṃ kammantappayojanañca ekantānavajjavacīkāyakammavasena icchitabbanti virativācāvasena saṃvidahanaṃ viratikammantasseva payojanañca nidassitanti daṭṭhabbaṃ. Evaṃ hissa sammāvācāya sammākammantassāpi bahukāratā jotitā siyā. Vacībhedaniyāmikā hi vacīduccaritavirati kāyikakiriyaniyāmikāya kāyaduccaritaviratiyā upakārikā. Tathā hi visaṃvādanādimicchāvācato avirato micchākammantatopi na viramateva. Yathāha – ‘‘ekaṃ dhammaṃ atītassa…pe… natthi pāpaṃ akāriya’’nti. Tasmā avisaṃvādanādisammāvācāya ṭhito sammākammantampi pūretiyevāti vacīduccaritavirati kāyaduccaritaviratiyā upakārikā.

Yasmā ājīvapārisuddhi nāma dussīlyappahānapubbikā, tasmā sammāvācākammantānantaraṃ sammāājīvo desitoti dassetuṃ – ‘‘catubbidhaṃ panā’’tiādi vuttaṃ. Ettāvatāti parisuddhasīlājīvikāmattena. Idaṃ vīriyanti catusammappadhānavīriyaṃ.

Vīriyārambhopi sammāsatipariggahito eva nibbānāvaho, na kevaloti dassetuṃ – ‘‘tato’’tiādi vuttaṃ. Sūpaṭṭhitāti bahiddhāvikkhepaṃ pahāya suṭṭhu upaṭṭhitā kātabbā. Samādhissa upakāradhammā nāma yathāvuttavatthuvisadakiriyādayo. Tappaṭipakkhato anupakāradhammā veditabbā. Gatiyoti nipphattiyo. Samanvesitvāti sammā pariyesitvā.



我来为您直译这段巴利文：
"获得四种名称"是依四正勤、四念处而获得。应连接"在道的剎那"。不论在前分还是在道的剎那都只是正定，虽然正定依专注、随观、喜爱、增长、寂静、安乐等定的助缘的寻等而分为四禅，但是如同精进不能成就未生不善令不生起等四种精进作用，如同念不能成就于身等不净、苦、无常、无我中断除净等想的四念作用，一个定也不能成就四禅定的作用，故在前分是初禅定，在道的剎那也正是初禅定，如是在前分是第四禅定，在道的剎那也正是第四禅定，此为其义。
"这道法的说法次第是否仅仅因为语言的次第性，还是依据某种特性?"在如此考察时，为显示是依据某种特性而说"在这些"等。其中，应知正见因修习力而得利益果报，因殊胜锐利明净的获得，因与稀有奇妙能力相应，因完全摧破对治，因如实了知法性而有大助益。故说"此实"等。
"彼"即正见。"大助益"即在通达诸法上有大利益。现在为阐明此义而说"譬如"等。
造作语言的寻，对于转离和转起有过失无过失语言的正语也是有助益的，故说"此对正语也有助益"。因为正思惟由于断除邪思惟及与其俱断的烦恼，是真实语和离语的特殊因缘。
在"安排"等中，正确安排和工作的目的应依一向无过失的语业、身业而理解，故应知显示依离语的安排和唯离业的目的。如是应显示它对正语和正业的大助益。因为制约语言的离语恶行，对制约身体行为的离身恶行有助益。如是，未离虚妄语等邪语者也不能离邪业。如说："超越一法者...无恶不作"。因此，住于不虚妄等正语者必定圆满正业，所以离语恶行对离身恶行有助益。
由于所谓命清净是以断除恶戒为先，故在正语、正业之后说正命，为显示此义而说"四种"等。"仅此"即仅清净戒命。"此精进"即四正勤精进。
为显示精进的发起唯有正念摄受才能导向涅槃，非独自能，故说"从此"等。"善建立"即应断除外在散乱而善加建立。所谓定的助缘法是如前所说的事物明净作用等。从其对立面应知不助缘法。"趣向"即达成。"寻求"即正确地探求。

427. Yathā itthīsu kathā pavattā adhitthīti vuccati, evaṃ attānaṃ adhikicca pavattā ajjhattaṃ. ‘‘Evaṃ pavattamānā mayaṃ ‘attā’ti gahaṇaṃ gamissāmā’’ti iminā viya adhippāyena attānaṃ adhikicca uddissa pavattā sattasantatipariyāpannā ajjhattaṃ. Tasmiṃ ajjhattarūpe, attano kesādivatthuke kasiṇarūpeti attho. Parikammavasena ajjhattaṃrūpasaññīti parikammakaraṇavasena ajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati. Taṃ pana ajjhattaṃ parikammavasena laddhaṃ kasiṇanimittaṃ avisuddhameva hoti, na bahiddhā parikammavasena laddhaṃ viya visuddhaṃ. Tenāha – ‘‘taṃ panā’’tiādi.

Yassevaṃ parikammaṃ ajjhattaṃ uppannanti yassa puggalassa evaṃ vuttappakārena ajjhattaṃ parikammaṃ jātaṃ. Nimittaṃ pana bahiddhāti paṭibhāganimittaṃ sasantatipariyāpannaṃ na hotīti bahiddhā. Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha – ‘‘avaḍḍhitānī’’ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Atha vā ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cāti sasampayuttajjhānaṃ abhibhāyatanaṃ. Abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha – ‘‘ñāṇuttariko puggalo’’ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ samāpajjanañca upacārajjhānādhigamanasamanantarameva appanājhānuppādananti āha – ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇavacanametaṃ. Yo khippābhiññoti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanāappanaṃ neti.

Ettha ca keci ‘‘uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantaraṃ bhavaṅgaparivāsena upacārasevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi pārivāsikaparikammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā. Tasmā upacārajjhānādhigamato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti vutto. Saha nimittuppādenāti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ, tattha adhippāyo vuttanayeneva veditabbo. Na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato. Samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāvasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ pana ‘‘imināssa pubbābhogo kathito’’ti vuttaṃ. Antosamāpattiyaṃ tadā tathā ābhogābhāve kasmā jhānasaññāyapīti vuttanti āha – ‘‘abhibhavasaññā hissa antosamāpattiyampi atthī’’ti.


我来为您直译这段巴利文：
如同关于女人的谈话称为"关于女人"，如是关于自我而转起的称为"内"。"如此转起时我们将趋向于'我'的执取"，以这样的意向，关于自我、针对自我而转起的，包含在有情相续中的是"内"。在那内色中，即以自己的发等为事物的遍色的意思。"由于准备而成为内色想"即由于作准备而成为内色想，非由于安止。因为缘取似相的安止不可能以内为境。但是由准备而得的内遍相是不清净的，不像由外在准备而得的那样清净。故说"但彼"等。
"如是生起内准备者"即对于如是所说方式而生起内准备的补特伽罗。"但相是外"即似相不包含在自相续中故是外。"小"即如所得的碗盘等量。故说"未扩大"。"唯以小"即虽有色的注意，但此胜处唯依小说，因为此中小是胜过的因。能胜过，不论有无色的注意都能胜过，故为胜，即准备或智。此胜是处故为胜处，即禅那。或者应被胜过的，称为处的所缘是此的，故为胜处。或者由于胜过所缘，是胜，又是处，因为对修习者的殊胜乐是所依，是意处法处性，故与相应禅那称为胜处。所谓胜处修习唯利慧者能成就，非其他者，故说"上智之人"。"胜过而入定"此中胜过和入定是在获得近行禅后立即生起安止禅，故说"此中与相生起同时即达安止"。"与相生起同时"是说无安止等待的特相。所谓速通者，对他而言胜处修习也是唯上智者。"此中"即在此相中。"达安止"即引导至修习安止。
此中有些人说："生起近行禅时，缘彼而转起最少二三速行心，它们都属于近行禅分，其后无有分等待及近行熟习而有安止，与相生起同时即达安止"，这只是他们的见解。因为不欲要等待准备的安止心路，也不应如广大和无量禅那那样一向要求近行禅的观察。因此，从获得近行禅后，经若干有分心之后达到安止，称为"此中与相生起同时即达安止"。"与相生起同时"是意趣说，非了义说，其中意趣应如所说方式理解。非在定中，因为那时那样的注意不可能。应知出定者的注意，是依前分修习方式，把握禅那剎那中转起的胜过行相而转起。但在阿毗达摩义释中说"以此说其前分注意"。若在定中那时无如是注意，为何说"也以禅想"，为答此问而说"因为他在定中也有胜想"。


Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivaḍḍhiṃ pāpitāni tathā vaḍḍhanassevettha asambhavato. Tenāha – ‘‘mahantānī’’ti. Bhattavaḍḍhitakanti bhuñjanabhājane vaḍḍhetvā dinnaṃ bhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.

Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī. Saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanamevettha alābhitā. Bahiddhāva uppannanti bahiddhāvatthusmiṃyeva uppannaṃ. Ettha ca –

‘‘Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni . Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇānī’’ti (dī. ni. 3.338, 358; a. ni. 8.65; 

我来为您直译这段巴利文：
"已扩大量"即广大量的意思，不是达到一指二指等的扩大，因为这里不可能如此扩大。故说"大的"。"增量食"即在食器中增加给予的食物，相当于一个人在一座位上应食之量的一半食物的意思。
色想即对色的想，有此想者为有色想，无色想者为无色想。以想为首说禅那。此中不生起色想即是不得。"唯在外生起"即只在外在事物上生起。此中：
"内有色想而见外色，有限的、好色恶色。内有色想而见外色，无量的、好色恶色。内无色想而见外色，有限的、好色恶色。内无色想而见外色，无量的、好色恶色。"

10.29) –

Evamidha cattāri abhibhāyatanāni āgatāni. Abhidhamme (dha. sa. 244-245) pana ‘‘ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī’’ti evamāgatāni. Tattha ca kāraṇaṃ abhidhammaṭṭhakathāyaṃ vuttameva. Tathā hi vuttaṃ aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 204) –

‘‘Kasmā pana yathā suttante ‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānī’tiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttāti. Ajjhattarūpānaṃ anabhibhavanīyato. Tattha vā hi idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānī’’ti.

Tatrāpi idhapi vuttāni ‘‘ajjhattaṃ rūpasaññī ajjhattaṃ arūpasaññīti idaṃ pana satthu desanāvilāsamattamevā’’ti. Ayaṃ panettha adhippāyo – idha vaṇṇābhogarahitāni sahitāni ca sabbāni parittāni suvaṇṇadubbaṇṇāni abhibhuyyāti. Pariyāyakathā hi suttantadesanāti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti. Tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti ‘‘ajjhattaṃ rūpasaññī’’tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanapattito saṅgahito. Abhidhamme pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato desetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati.

Ajjhattarūpānaṃanabhibhavanīyatoti idaṃ abhidhamme katthacipi ‘‘ajjhattarūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ – ‘‘bahiddhā rūpāni passatī’’ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ suttante ‘‘bahiddhā rūpāni passatī’’ti vacanaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhārūpānaṃ viya avibhūtattā. Desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathanabhāvato. Desanāvilāso hi nāma veneyyajjhāsayānurūpaṃ vijjamānassa ca pariyāyassa vibhāvanaṃ, na yassa kassaci, tasmā ‘‘idha pariyāyadesanattā’’tiādinā vuttappakāraṃ vavatthānaṃ desanāvilāsanibandhananti daṭṭhabbaṃ.

Suvaṇṇadubbaṇṇānīti eteneva siddhattā na nīlādiabhibhāyatanāni vattabbānīti ce? Na nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃyaṃcaritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ – ‘‘imesu panā’’tiādi vuttaṃ.


我来为您直译这段巴利文：
如是此中出现四种胜处。但在阿毗达摩中说："内无色想而见外色，有限的好色恶色，无量的好色恶色"。其中的原因在阿毗达摩义释中已说。如是在殊胜义释中说：
"为何不如经中所说'内有色想一人见外色，有限的'等，而在这里四种胜处中都说内无色想？因为内色不能被胜过。不论是在那里还是在这里，只有外色应被胜过，所以应确定说那些。"
在那里和在这里所说的"内有色想内无色想，这只是佛陀说法的风格而已"。这里的意趣是：此中一切有限的好色恶色，无论有无色的注意都应被胜过。因为经的教说是方便说。但在阿毗达摩中因为是无方便说，所以无色注意的和有色注意的分别说，因为两者都有胜过的差别。同样，这里因为是方便说，解脱也有胜过的方便，所以以"内有色想"等方式，在第一第二胜处中摄入第一解脱，在第三第四胜处中摄入第二解脱，在色胜处中摄入第三解脱，因为达到胜过。但在阿毗达摩中因为是无方便说，为了不混杂地说解脱和胜处，舍弃解脱而说胜处。一切解脱作用的禅那都在解脱教说中说。由于如"内有色想"等所说的两种胜处在阿毗达摩的胜处中不说，以及"有色见色"等是一切解脱作用的共同说法，因此可知已作了区分。
"因为内色不能被胜过"，这是说明在阿毗达摩中任何地方都不说"见内色"，而一切处都说"见外色"的原因。由此显示，经中"见外色"的说法是由于其他原因，而阿毗达摩中只说内无色想是由于说法风格的原因，不应寻求其他原因。内色不能被胜过是因为它们不像外色那样明显。说法风格应依所说的区分而理解，因为是依所化众生的意乐而说现有的方便。所谓说法风格是依所化众生的意乐显示现有的方便，不是任意的，所以应知以"此中因为是方便说"等方式所说的区分是说法风格的根据。
若说"因为已由'好色恶色'而成就，故不应说青等胜处"？不是的，因为对于修习青等的人们，青等性本身是胜过的原因。因为对他们来说，纯不纯色的有限无量不是胜过的原因，而是青等性本身。为显示这些有限等遍色中哪些适合何种性行者的胜处，故说"在这些中"等。


Sabbasaṅgāhikavasenāti nīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena, cakkhuviññāṇavīthiyā gahetabbatāvasena . Obhāsavasenāti sappabhāsatāya avabhāsanavasena. Vaṇṇadhātuyā vāti añjanarajatavatthādivaṇṇadhātuyā. Lokiyāneva rūpāvacarajjhānabhāvato.

435.Rūpīti ettha yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭharūpaṃ hoti. Yena visiṭṭhena rūpīti vucceyya, tadeva sasantatipariyāpannarūpanimittaṃ jhānaṃ. Idha pana paramatthato rūpibhāvasādhakanti āha – ‘‘ajjhattaṃ kesādīsū’’tiādi. Rūpajjhānaṃ rūpanti uttarapadalopena vuttaṃ – ‘‘rūpūpapattiyā’’tiādīsu (dha. sa. 160-161, 185-190 ādayo, 244-245 ādayo; vibha. 625) viya.

Subhantvevaadhimutto hotīti ayaṃ tatiyavimokkho. Idha suparisuddhanīlādivaṇṇakasiṇajjhānavasena vuttoti dassetvā idāni paṭisambhidāpāḷiyaṃ tassa brahmavihārajjhānavasena āgatabhāvaṃ dassetuṃ – ‘‘paṭisambhidāmagge panā’’tiādi āraddhaṃ. Idha pana uparipāḷiyaṃyeva brahmavihārānaṃ āgatattā taṃ nayaṃ paṭikkhipitvā parisuddhanīlādivaṇṇakasiṇavaseneva subhavimokkho anuññāto.

443.Parikammapathaviyāpīti akatāya vā katāya vā daḷhamaṇḍalādisaṅkhātaparikammapathaviyāpi. Uggahanimittādīnaṃ pathavīkasiṇanti nāmaṃ nissite nissayavohāravasena vuttanti daṭṭhabbaṃ, yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti.

Sīlānīti pātimokkhasaṃvarādīni cattāri sīlāni. Sodhetvāti anāpajjanena āpannavuṭṭhāpanena kilesehi appaṭipīḷanena ca visodhetvā. Tividhañhi sīlassa visodhanaṃ nāma – anāpajjanaṃ āpannavuṭṭhāpanaṃ kilesehi ca appaṭipīḷananti. Kammaṭṭhānabhāvanaṃ paribundheti uparodheti pavattituṃ na detīti palibodho rakārassa lakāraṃ katvā, paribandhoti attho. Upacchinditvāti samāpannena saṅgāhaṇena vā uparundhitvā, apalibodhaṃ katvāti attho. Kalyāṇamittaṃ upasaṅkamitvāti –

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako’’ti. (a. ni. 7.37) –

Evamādiguṇasamannāgataṃ ekantahitesiṃ vuddhipakkhe ṭhitaṃ kalyāṇamittaṃ upasaṅkamitvā.

Ananurūpaṃvihāranti aṭṭhārasannaṃ dosānaṃ aññatarena samannāgataṃ. Vuttañhetaṃ aṭṭhakathāsu –

‘‘Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

‘‘Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

Paccantasīmā sappāyaṃ, yattha mitto na labbhati.

‘‘Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathā’’ti. (visuddhi. 

我来为您直译这段巴利文：
"以总括方式"即以青色、青现、青光的共同方式。"以色方式"即以自性色方式。"以现方式"即以可见性方式，以眼识路可取方式。"以光方式"即以有光明的照耀方式。"或以色界"即以眼药、银布等色界。是世间的，因为是色界禅。
435."有色"此中，由于此人具备包含在自相续中的色，那是因为以禅那为因而成为殊胜色。由于具备此殊胜色而称为"有色"，那就是包含在自相续中的色相禅那。但此中就胜义而言是成就有色性，故说"内在发等"等。"色"是省略后分而说的色禅，如"生色"等。
"专注于净"，这是第三解脱。此中是依清净青等色遍禅而说，为显示此义，现在为显示它在无碍解道中是依梵住禅而来，故开始说"但在无碍解道中"等。但此中因为在上经中已说梵住，所以否定那种方式，而只允许依清净青等色遍的净解脱。
443."在准备地上"即在未作或已作的称为坚固轮等的准备地上。应知取相等的地遍之名是依所依能依的言说而说的，如说"床发欢呼"。
"诸戒"即四种戒：别解脱律仪等戒。"净化"即以不犯、从所犯出离、不为烦恼压迫而清净。所谓戒的清净有三种：不犯、从所犯出离、不为烦恼压迫。"障碍"是妨碍、阻止、不让修习业处进行，把"r"音变成"l"音，意思是遮障。"断除"即以摄受或已证得而制止，意思是成为无障碍。"亲近善友"即：
"可爱尊重可敬，
能言善受教诫，
能说甚深之语，
不导向非处者。"
如是亲近具足这些功德、一向求利、住增长分的善友。
"不适合的住处"即具足十八种过失之一。因为注释中这样说：
"大寺新寺及，
旧寺在道旁，
有园花果处，
为人所希求。
城市木材地，
异性处港口，
边地无益处，
无友可获得。
这十八处所，
智者应了知，
远远地避开，
如避危险道。";

1.52);

Anurūpeti gocaragāmato nātidūranaccāsannatādīhi pañcahi aṅgehi samannāgate. Vuttañhetaṃ bhagavatā –

‘‘Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti naccāsannaṃ gamanāgamanasampannaṃ divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ. Tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā. Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ‘idaṃ, bhante, kathaṃ imassa ko attho’ti. Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11).

Ettha ca nātidūraṃ naccāsannaṃ gamanāgamanasampannanti ekaṃ aṅgaṃ, divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosanti ekaṃ, appaḍaṃsamakasavātātapasarīsapasamphassanti ekaṃ, tasmiṃ kho pana senāsane viharantassa…pe… parikkhārāti ekaṃ, tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentīti ekanti evaṃ pañcaṅgāni veditabbāni.

Khuddakapalibodhaṃupacchinditvāti dīghakesanakhalomānaṃ chedanena cīvarakammacīvararajanapattapacanamañcapīṭhādisodhanavasena khuddakapalibodhaṃ upacchinditvā.



我来为您直译这段巴利文：
1.52"."适合"即具足与乞食村不太远不太近等五支。因为世尊这样说：
"诸比丘,如何住处具足五支?此中,诸比丘,住处不太远不太近,往来方便,日间人少,夜间寂静少声响,少虻蚊风热与爬行类的触恼。住在那住处者,容易获得衣服、饮食、住处、病缘药物等资具。在那住处中住着多闻、通达圣典、持法、持律、持论母的长老比丘们。时时亲近他们询问请教:'尊者,这是什么?这个什么意思?'那些具寿们为他开显未开显的,阐明未阐明的,解除他对种种可疑之处的疑惑。诸比丘,如是住处具足五支。"
此中,"不太远不太近,往来方便"为一支,"日间人少,夜间寂静少声响"为一支,"少虻蚊风热与爬行类的触恼"为一支,"住在那住处者......资具"为一支,"在那住处中长老......解除疑惑"为一支,如是应知五支。
"断除小障碍"即通过剪除长发长指甲,以及整理衣物、染衣、洗钵、打扫床椅等方式断除小障碍。

453.Uddhumātakādīsūti ettha ādi-saddena vinīlakavipubbakavicchiddakavikkhāyitakahatavikkhittakalohitakapuḷavakaaṭṭhikānaṃ saṅgaho daṭṭhabbo. Tattha bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena dhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ, paṭikūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ, tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ, vinīlameva vinīlakaṃ, paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ, maṃsussadaṭṭhānesu rattavaṇṇassa , pubbasannicayaṭṭhānesu setavaṇṇassa, yebhuyyena ca nīlavaṇṇassa nilaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. Paribhinnaṭṭhānesu vissandamānapubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ, paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ, tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ, paṭikūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ, vemajjhe chinnassa chavasarīrassetaṃ adhivacanaṃ. Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāyitaṃ vikkhāyitaṃ, vikkhāyitameva vikkhāyitakaṃ, paṭikūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ, tathārūpassa chavasarīrassetaṃ adhivacanaṃ.

Vividhā khittaṃ vikkhittaṃ, vikkhittameva vikkhittakaṃ, paṭikūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ, aññena hatthaṃ, aññena pādaṃ, aññena sīsanti evaṃ tato tato vikkhittassa chavasarīrassetaṃ adhivacanaṃ. Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ, kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayeneva vikkhittassa chavasarīrassetaṃ adhivacanaṃ. Lohitaṃ kirati vikkhipati ito cito ca paggharatīti lohitakaṃ, paggharitalohitamakkhitassa chavasarīrassetaṃ adhivacanaṃ. Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ, kimiparipuṇṇassa chavasarīrassetaṃ adhivacanaṃ. Aṭṭhiyeva aṭṭhikaṃ, paṭikūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ, aṭṭhisaṅkhalikāyapi ekaṭṭhikassapi etaṃ adhivacanaṃ. Imesu dasasu asubhesu paṭhamajjhānameva uppajjati, na dutiyādīni. Tenāha – idha ‘‘paṭhamajjhānasahagatā saññā’’ti. Tathā hi aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ. Evamevaṃ dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ . Tasmā paṭhamajjhānamevettha hoti, na dutiyādīni. Ārammaṇassa dubbalatā cettha paṭikūlabhāvena cittaṃ ṭhapetuṃ asamatthatā.


我来为您直译这段巴利文：
453.在"胀尸等"中，以"等"字应知摄受青瘀、脓烂、断坏、食残、散乱、血涂、虫噉、骸骨。其中，如皮袋被风吹胀，由于命终后依次升起的肿胀状态而膨胀为胀尸，胀尸即是胀尸，或因厌恶而称为可厌的胀尸为胀尸，这是那样的死尸的名称。青瘀称为变坏的青色，青瘀即是青瘀，或因厌恶而称为可厌的青瘀为青瘀，这是在肉多处呈红色、在脓集处呈白色、大部分呈青色、在青处如穿着青衣的死尸的名称。在破裂处流出脓液为脓烂，脓烂即是脓烂，或因厌恶而称为可厌的脓烂为脓烂，这是那样的死尸的名称。断坏称为被切成两半而分开，断坏即是断坏，或因厌恶而称为可厌的断坏为断坏，这是中间被切开的死尸的名称。被狗狐等以种种方式从这里那里啃食为食残，食残即是食残，或因厌恶而称为可厌的食残为食残，这是那样的死尸的名称。
以种种方式抛散为散乱，散乱即是散乱，或因厌恶而称为可厌的散乱为散乱，这是手在此处、脚在彼处、头在另处，如是散布各处的死尸的名称。被杀且如前方式散乱为杀散，这是以鸦爪形在肢体部分用刀杀害后如所说方式散乱的死尸的名称。散布血液，从这里那里流出为血涂，这是流血沾染的死尸的名称。虫称为蛆，散布虫为虫噉，这是充满蛆虫的死尸的名称。骨即是骨，或因厌恶而称为可厌的骨为骨，这是骨架或单骨的名称。在这十种不净中只生起初禅，不生第二禅等。故说此中"与初禅相应的想"。如是，如在水未平静的急流河中，船只依靠桨力而住，无桨不能使住。如是由于所缘羸弱，心只依寻力而一境住，无寻不能使住。所以此中只有初禅，无第二禅等。此中所缘的羸弱性即是因厌恶而不能令心安住的状态。


‘‘Rukkho mato, lohaṃ mata’’ntiādīsu yaṃ khandhappabandhaṃ upādāya rukkhādisamaññā, tasmiṃ anupacchinnepi allatādivigamanaṃ nissāya matavohāro sammutimaraṇaṃ. Saṅkhārānaṃ khaṇabhaṅgasaṅkhātaṃ khaṇikamaraṇaṃ. Samucchedamaraṇanti arahato santānassa sabbaso ucchedabhūtaṃ maraṇaṃ. Vipassanābhāvanāvasena cetaṃ vuttaṃ. Maraṇānussatibhāvanāyaṃ pana tividhampetaṃ nādhippetaṃ asaṃvegavatthuto anupaṭṭhahanato abāhullato ca. Maraṇānussatiyañhi ekena bhavena paricchinnassa jīvitindriyappabandhassa vicchedo maraṇanti adhippeto saṃvegavatthuto upaṭṭhahanato bāhullato ca. Idāni imameva maraṇaṃ sandhāya vikappantaraṃ dassento, ‘‘heṭṭhā vuttalakkhaṇā vā’’tiādimāha.

Asitapītādibhedeti asitapītakhāyitasāyitappabhede, asitabbakhāditabbasāyitabbavibhāgeti attho kālabhedavacanicchāya abhāvato yathā ‘‘duddha’’nti. Kabaḷaṃ karīyatīti kabaḷīkāro, āharīyatīti āhāro, kabaḷīkāro ca so āhāro cāti kabaḷīkārāhāro. Vatthuvasena cetaṃ vuttaṃ. Savatthuko eva hi āhāro idha kammaṭṭhānabhāvena adhippeto. Ojālakkhaṇo pana āhāro ojaṭṭhamakaṃ rūpaṃ āharatīti āhāroti vuccati. So idha nādhippeto paṭikūlākāraggahaṇassa asambhavato. Nava paṭikūlānīti gamanapariyesanaparibhogāsayanidānaaparipakkaparipakkaphalanissandappaṭikūlavasena nava paṭikūlāni. Samakkhanappaṭikūlaṃ pana paribhogādīsu labbhamānattā idha visuṃ na gahitaṃ, aññathā tena saddhiṃ ‘‘dasa paṭikūlānī’’ti vattabbaṃ. Visuddhimagge (visuddhi. 1.303-304) pana samakkhanaṃ paribhogādīsu labbhamānampi nissandavasena visesato paṭikūlanti visuṃ gahetvā dasahākārehi paṭikūlatā vuttā.

Uppajjanakasaññanti paṭikūlākāraggahaṇavasena uppajjanakasaññaṃ. Saññāsaddo cāyaṃ ‘‘rūpasaññā saddasaññā’’tiādīsu (saṃ. ni. 

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"树死了、铁死了"等中，依据蕴相续而有树等名称，虽然相续未断，但由于失去湿润等而有死的言说，这是世俗死。诸行剎那破坏称为剎那死。断绝死即是阿罗汉相续完全断绝的死。这是依毗婆舍那修习而说的。但在死随念修习中不意指这三种死，因为不是令人生起厌离之事，不现起，也不普遍。因为在死随念中，意指一有限定的命根相续的断绝为死，因为是令人生起厌离之事，现起且普遍。现在为显示关于这死的另一种分别，故说"或如前所说相"等。
"食饮等差别"即食饮嚼尝的差别，是可食可饮可嚼可尝的区分的意思，因为无时间差别说的意欲，如说"牛乳"。做成团块称为团食，取来称为食，团食且是食称为段食。这是依事物而说的。因为此中作为业处而意指的食唯有具事物的。但以滋养为相的食因运载八种滋养色而称为食。这在此中不意指，因为不能取厌恶行相。"九种厌恶"即依行走、寻求、受用、储存、因缘、未消化、已消化、果报、流出而有九种厌恶。涂染厌恶因为包含在受用等中，此中不别立，否则连同它应说"十种厌恶"。但在清净道论中，虽然涂染可包含在受用等中，但依流出而特别厌恶，故别立，而说十种行相的厌恶性。
"所生之想"即依取厌恶行相而生之想。此想字如"色想声想"等中

3.57) sañjānanalakkhaṇe dhamme āgato, ‘‘aniccasaññā dukkhasaññā’’tiādīsu vipassanāya āgato, ‘‘uddhumātakasaññāti vā sopākarūpasaññāti vā ime dhammā ekaṭṭhā, udāhu nānaṭṭhā’’tiādīsu samathe āgato. Idha pana samathassa parikamme daṭṭhabbo. Āhārehi paṭikūlākāraggahaṇaṃ, tappabhāvitaṃ vā upacārajjhānaṃ idha ‘‘āhāre paṭikūlasaññā’’ti adhippetaṃ.

Ukkaṇṭhitasaññanti nibbindanākārena uppajjanakasaññaṃ. Aniccasaññanti ettha aniccaṃ khandhapañcakaṃ uppādavayaññathattabhāvato, hutvā abhāvato vā, tasmiṃ anicce khandhapañcake aniccanti uppajjamānā aniccalakkhaṇapariggāhikā saññā aniccasaññā. Tenāha – ‘‘pañcannaṃ upādānakkhandhāna’’ntiādi. Tattha udayo nibbattilakkhaṇaṃ, vayo vipariṇāmalakkhaṇaṃ, aññathattaṃ jarā. Udayabbayaññathattaggahaṇena aniccalakkhaṇaṃ dasseti. Uppādavayaññathattabhāvato hi khandhapañcakaṃ aniccanti vuccati. Yassa ca sabhāvena khandhapañcakaṃ aniccanti vuccati, taṃ aniccalakkhaṇaṃ. Tena hi taṃ aniccanti lakkhīyati, aniccalakkhaṇañca udayabbayānaṃ amanasikārā santatiyā paṭicchannattā na upaṭṭhāti, udayabbayaṃ pana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Na hi sammadeva udayabbayaṃ sallakkhentassa pubbāpariyena pavattamānānaṃ dhammānaṃ aññoññabhāvaṃ sallakkhaṇena santatiyā ugghāṭitāya dhammā sambandhabhāvena upaṭṭhahanti, atha kho ayosalākā viya asambandhabhāvenāti suṭṭhutaraṃ aniccalakkhaṇaṃ pākaṭaṃ hoti.

‘‘Yadaniccaṃ, taṃ dukkha’’nti (saṃ. ni. 3.15, 45, 46, 76, 77, 85; 2.

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3.57"."用于有识别特征的法中，如"无常想、苦想"等中用于毗婆舍那，如"胀尸想或[其他]相似色想，这些法是一义还是异义"等中用于奢摩他。但此中应视为奢摩他的准备。对食物取厌恶行相，或由此修习的近行禅，此中意指为"食厌恶想"。
"厌倦想"即以厌离行相而生起的想。"无常想"中，五蕴是无常的，因为有生灭变异，或因为有已无，对此无常五蕴生起无常之想，把握无常相的想是无常想。故说"对五取蕴"等。其中，生起是生相，灭是变异相，变异是老。以取生灭变异显示无常相。因为五蕴由于有生灭变异而称为无常。以何自性说五蕴为无常，那是无常相。因为由此而标示它为无常，而无常相因不作意生灭而被相续所遮蔽而不现起，但把握生灭而破坏相续时，无常相如其本质而现起。因为对正确观察生灭者，由于观察前后生起诸法的互异性而打破相续，诸法不以相续状态现起，而是如铁条般以不相续状态现起，因此无常相更加明显。
"凡无常者即是苦"';

4.1, 4) vacanato tadeva khandhapañcakaṃ abhiṇhappaṭipīḷanato dukkhaṃ, abhiṇhappaṭipīḷanākāro pana dukkhalakkhaṇaṃ. Tenevāha – ‘‘anicce khandhapañcake…pe… saññaṃ bhāvetī’’ti. Tattha paṭipīḷanaṃ nāma yathāpariggahitaṃ udayavayavasena saṅkhārānaṃ nirantaraṃ paṭipīḷiyamānatā vibādhiyamānatā. Dukkhalakkhaṇañca abhiṇhasampaṭipīḷanassa amanasikārā iriyāpathehi paṭicchannattā na upaṭṭhāti, abhiṇhasampaṭipīḷanaṃ pana manasi karitvā iriyāpathe labbhamānadukkhappaṭicchādakabhāve ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Tathā hi iriyāpathehi paṭicchannattā dukkhalakkhaṇaṃ na upaṭṭhāti, te ca iriyāpathā abhiṇhasampaṭipīḷanāmanasikārena paṭicchādakā jātā. Ekasmiñhi iriyāpathe uppannassa dukkhassa vinodakaṃ iriyāpathantaraṃ tassa paṭicchādakaṃ viya hoti, evaṃ sesāpi. Iriyāpathānaṃ pana taṃtaṃdukkhapatitākārabhāve yāthāvato ñāte tesaṃ dukkhappaṭicchādakabhāvo ugghāṭito nāma hoti saṅkhārānaṃ nirantaraṃ dukkhābhitunnatāya pākaṭabhāvato. Tasmā abhiṇhasampaṭipīḷanaṃ manasi karitvā iriyāpathe labbhamānadukkhappaṭicchādakabhāve ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.

‘‘Yaṃ dukkhaṃ, tadanattā’’ti vacanato tadeva khandhapañcakaṃ avasavattanato anattā, avasavattanākāro pana anattalakkhaṇaṃ. Tenāha – ‘‘paṭipīḷanaṭṭhenā’’tiādi . Anattalakkhaṇañca nānādhātuvinibbhogassa amanasikārā ghanena paṭicchannattā na upaṭṭhāti, nānādhātuyo pana vinibbhujjitvā ‘‘aññā pathavīdhātu, aññā āpodhātū’’tiādinā, ‘‘añño phasso, aññā vedanā’’tiādinā ca visuṃ visuṃ katvā ghanavinibbhoge kate samūhaghane kiccārammaṇaghane ca bhedite anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Yā hesā aññamaññūpatthambhesu samuditesu rūpārūpadhammesu ekattābhinivesavasena aparimadditasaṅkhārehi mamāyamānā samūhaghanatā, tathā tesaṃ tesaṃ dhammānaṃ kiccabhedassa satipi paṭiniyatabhāve ekato gayhamānā kiccaghanatā, tathā sārammaṇadhammānaṃ satipi ārammaṇakaraṇabhede ekato gayhamānā ārammaṇaghanatā. Sā catūsu dhātūsu ñāṇena vinibbhujitvā dissamānāsu hatthena parimaddiyamāno pheṇapiṇḍo viya vilīnaṃ āgacchati, yathāpaccayaṃ pavattamānā suññā ete dhammamattāti avasavattanākārasaṅkhātaṃ anattalakkhaṇaṃ pākaṭataraṃ hoti.

Aparaaccharāsaṅghātavaggavaṇṇanā niṭṭhitā.

19. Kāyagatāsativaggavaṇṇanā

563.Cetasāphuṭoti cittena pharito. Cittena pharaṇañca samuddassa dvidhā sambhavatīti āha – ‘‘duvidhaṃ pharaṇa’’ntiādi. Purimena atthenāti ‘‘sampayogavasena vijjaṃ bhajantī’’ti vuttena atthena. Pacchimenāti ‘‘vijjābhāge vijjākoṭṭhāse vattantī’’ti vuttena.

564.Mahato saṃvegāya saṃvattatītiādīsu ayaṃ pana aparo nayo. Yāthāvato kāyasabhāvappavedanato mahato saṃvegāya saṃvattati. Atthāyāti diṭṭhadhammikādiatthāya. Yogakkhemāyāti catūhi yogehi khemabhāvāya. Satisampajaññāyāti sabbattha satiavippavāsāya sattaṭṭhāniyasampajaññāya ca. Ñāṇadassanappaṭilābhāyāti vipassanāñāṇādhigamāya. Vijjāvimuttiphalasacchikiriyāyāti tisso vijjā cittassa adhimutti nibbānaṃ cattāri sāmaññaphalānīti etesaṃ paccakkhakaraṇāya.



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4.1"."所说，那同一五蕴因为恒常压迫故是苦，而恒常压迫的行相即是苦相。因此说："对无常五蕴......修习想"。其中，所谓压迫即是诸行如所把握地依生灭而不断被压迫被逼迫。而苦相因不作意恒常压迫而被威仪所遮蔽而不现起，但作意恒常压迫而揭开威仪中可得的苦的遮蔽性时，苦相如其本质而现起。因此，由于被威仪所遮蔽，苦相不现起，而这些威仪因作意恒常压迫而成为遮蔽。因为在一个威仪中生起的苦，另一个威仪成为它的消除者而似乎遮蔽它，其余威仪也是如此。但当如实知道威仪是各种苦所依的行相时，它们的苦遮蔽性就被揭开了，因为诸行不断地为苦所压迫而明显。所以作意恒常压迫而揭开威仪中可得的苦的遮蔽性时，苦相如其本质而现起。
"凡苦者即是无我"所说，那同一五蕴因为不受自在而是无我，而不受自在的行相即是无我相。因此说："以压迫义"等。而无我相因不作意诸界的分别而被密集所遮蔽而不现起，但分别诸界而"此是地界，彼是水界"等，"此是触，彼是受"等，如是分别而破除密集，破除聚合密集、作用密集和所缘密集时，无我相如其本质而现起。因为这在互相支持而和合的色非色法中，由于执取一性而未被观察诸行所爱著的聚合密集性，同样，虽然那些法的作用有差别而有确定性，但被一起把握的作用密集性，同样，有所缘诸法虽然有作所缘的差别，但被一起把握的所缘密集性。它在以智分别四界而被见时，如被手揉捏的泡沫团那样消散，这些法依缘而转起，空无，称为不受自在行相的无我相更加明显。
另一个弹指品释义完毕。
19.身至念品释义
563.以心遍满，即被心遍满。而以心遍满于海有两种生起，故说："遍满有二种"等。以前义，即以"依相应而亲近明"所说的义。以后义，即以"转于明分明份"所说的义。
564.导向大警惕等中，这是另一种方法。由于如实宣说身的自性而导向大警惕。利益即现法等利益。安稳离轭即从四轭得安稳。念与正知即一切处不离念及七处正知。获得智见即证得毗婆舍那智。作证明、解脱与果即现证三明、心解脱、涅槃与四沙门果。

584.Paññāpaṭilābhāyātiādīsu soḷasasu padesu paññāpaṭilābhāya paññāvuddhiyā paññāvepullāya paññābāhullāyāti imāni cattāri paññāvasena bhāvavacanāni, sesāni dvādasa puggalavasena bhāvavacanāni. Sappurisasaṃsevoti sappurisānaṃ bhajanaṃ. Saddhammassavananti tesaṃ sappurisānaṃ santike sīlādippaṭipattidīpakassa saddhammavacanassa savanaṃ. Yoniso manasikāroti sutānaṃ dhammānaṃ atthūpaparikkhāvasena upāyena manasikāro. Dhammānudhammappaṭipattīti lokuttaradhamme anugatassa sīlādippaṭipadādhammassa paṭipajjanaṃ.

Channaṃ abhiññāñāṇānanti iddhividhadibbasotacetopariyapubbenivāsadibbacakkhuāsavakkhayañāṇānaṃ. Tesattatīnaṃ ñāṇānanti paṭisambhidāpāḷiyaṃ (paṭi. ma. 1.1-2 mātikā) ‘‘sotāvadhāne paññā sutamaye ñāṇaṃ, sutvāna saṃvare paññā sīlamaye ñāṇa’’ntiādinā ñāṇakathāya niddiṭṭhānaṃ sāvakasādhāraṇāsādhāraṇānaṃ ñāṇānaṃ. Imesañhi tesattatiñāṇānaṃ sutamayañāṇādīni sattasaṭṭhiñāṇāni sāvakassa sādhāraṇāni, ‘‘indriyaparopariyatte ñāṇaṃ, sattānaṃ āsayānusaye ñāṇaṃ, yamakapāṭihīre ñāṇaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ, sabbaññutaññāṇaṃ, anāvaraṇañāṇa’’nti (paṭi. ma. 1.68-73 mātikā) imāni cha asādhāraṇañāṇāni sāvakehi.

Sattasattatīnaṃñāṇānanti ettha –

‘‘Jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Yampissa taṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ. Bhavapaccayā jātīti ñāṇaṃ…pe… upādānapaccayā bhavoti ñāṇaṃ, taṇhāpaccayā upādānanti ñāṇaṃ, vedanāpaccayā taṇhāti ñāṇaṃ, phassapaccayā vedanāti ñāṇaṃ, saḷāyatanapaccayā phassoti ñāṇaṃ, nāmarūpapaccayā saḷāyatananti ñāṇaṃ, viññāṇapaccayā nāmarūpanti ñāṇaṃ, saṅkhārapaccayā viññāṇanti ñāṇaṃ, avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, yampissa taṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhamaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇa’’nti –

Bhagavatā nidānavagge (saṃ. ni. 

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584"."获得慧等"十六句中，"获得慧、增长慧、广大慧、充满慧"这四句是依慧而说的状态语，其余十二句是依人而说的状态语。"亲近善士"即亲近善人。"听闻正法"即在那些善人处听闻开示戒等修习的正法语。"如理作意"即以考察义理的方式如方法而作意所闻之法。"法随法行"即践行随顺出世间法的戒等修行法。
"六种神通智"即神变、天耳、他心、宿住随念、天眼、漏尽智。"七十三智"即无碍解道中"于听闻处慧是闻所成智，闻已于防护慧是戒所成智"等智论中所说的共、不共声闻的诸智。因为这七十三智中，闻所成智等六十七智是声闻所共有的，"根上下智、众生意乐随眠智、双神变智、大悲定智、一切智、无碍智"这六智是声闻所不共有的。
"七十七智"中：
"生缘老死之智，无生则无老死之智。过去世生缘老死之智，无生则无老死之智。未来世生缘老死之智，无生则无老死之智。那法住智也是坏法、灭法、离法、灭法之智。有缘生之智......取缘有之智，爱缘取之智，受缘爱之智，触缘受之智，六处缘触之智，名色缘六处之智，识缘名色之智，行缘识之智，无明缘行之智，无无明则无行之智，过去世无明缘行之智，无无明则无行之智，未来世无明缘行之智，无无明则无行之智，那法住智也是坏法、灭法、离法、灭法之智。"
世尊在因缘品中;

2.34-35) jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ satta satta katvā vuttāni sattasattatiñāṇāni.

Tattha dhammaṭṭhitiñāṇanti paccayākārañāṇaṃ. Paccayākāro hi dhammānaṃ pavattisaṅkhātāya ṭhitiyā kāraṇattā ‘‘dhammaṭṭhitī’’ti vuccati, tattha ñāṇaṃ dhammaṭṭhitiñāṇaṃ, ‘‘jātipaccayā jarāmaraṇa’’ntiādinā vuttasseva chabbidhassa ñāṇassetaṃ adhivacanaṃ. Khayadhammanti khayagamanasabhāvaṃ. Vayadhammanti vayagamanasabhāvaṃ. Virāgadhammanti virajjanasabhāvaṃ. Nirodhadhammanti nirujjhanasabhāvanti attho.

Lābhotiādīsu lābhoyeva upasaggena visesetvā ‘‘paṭilābho’’ti vutto. Puna tasseva atthavivaraṇavasena ‘‘patti sampattī’’ti vuttaṃ. Phusanāti adhigamanavasena phusanā. Sacchikiriyāti paṭilābhasacchikiriyā. Upasampadāti nipphādanā.

Sattannañcasekkhānanti tisso sikkhā sikkhantīti sekkhasaññitānaṃ sotāpattimaggaṭṭhādīnaṃ sattannaṃ. Puthujjanakalyāṇakassa cāti nibbānagāminiyā paṭipadāya yuttattā sundaraṭṭhena kalyāṇasaññitassa puthujjanassa. Vaḍḍhitaṃ vaḍḍhanaṃ ekāyāti vaḍḍhitavaḍḍhanā. Yathāvuttānaṃ aṭṭhannampi paññānaṃ vasena visesatova arahato paññāvasena paññāvuddhiyā. Tathā paññāvepullāya.

Yassa kassacipi visesato anurūpadhammassa mahantaṃ nāma kiccasiddhiyā veditabbanti tadassa kiccasiddhiyā dassento ‘‘mahante atthe pariggaṇhātī’’tiādimāha. Tattha atthādīnaṃ mahantabhāvo mahāvisayatāya veditabbo, mahāvisayatā ca tesaṃ paṭisambhidāmagge āgatanayena veditabbā. Sīlakkhandhassa pana hetumahantatāya, paccayamahantatāya, nissayamahantatāya , pabhedamahantatāya, kiccamahantatāya, phalamahantatāya, ānisaṃsamahantatāya ca mahantabhāvo veditabbo. Tattha hetu alobhādayo. Paccayo hirottappasaddhāsativīriyādayo. Nissayo sāvakabodhipaccekabodhiniyatatā taṃsamaṅgino ca purisavisesā. Pabhedo cārittavārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhavidhamanaṃ. Phalaṃ saggasampadā nibbānasampadā ca. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.9) ākaṅkheyyasuttādīsu (ma. ni. 

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2.34-35"."对老死等十一缘起支，每支各说七种，共成七十七智。
其中，"法住智"即缘相智。因为缘起是诸法运转所说的住立之因，故称"法住"，对此的智为法住智，这是对"生缘老死"等所说的六种智的称呼。"坏法"即趋向坏灭的自性。"灭法"即趋向灭没的自性。"离法"即趋向离染的自性。"灭法"即趋向息灭的自性的意思。
在"获得"等中，获得即以前缀词区别而说为"证得"。又为显示它的义而说"得、成就"。"触"即依证得而触。"作证"即获得的作证。"具足"即成就。
"七有学"即修学三学而称为有学的从预流道住等七种。"及凡夫贤者"即因行趣涅槃之道而以善美义称为贤者的凡夫。"增长增进第一"即增长增进。特别是依上述八种慧，尤其是依阿罗汉的慧而有慧的增长。同样关于慧的广大。
任何适应之法的殊胜性应由作用的成就而知，为显示它的作用成就而说"把握大义"等。其中义等的殊胜性应由大所缘性而知，大所缘性应依无碍解道所说方法而知。而戒蕴的殊胜性应由因殊胜性、缘殊胜性、所依殊胜性、差别殊胜性、作用殊胜性、果殊胜性、功德殊胜性而知。其中，因是无贪等。缘是惭愧、信、念、精进等。所依是声闻菩提、独觉菩提的决定性及具足此者的殊胜人。差别是行戒、止戒等的区分。作用是依彼分等而断除对立。果是天界成就和涅槃成就。功德是可亲可爱等。这里是略说，详细则如清净道论、若愿经等中;

1.64 ādayo) ca āgatanayena veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ niddhāretvā vattabbā. Ṭhānāṭṭhānādīnaṃ mahantabhāvo pana mahāvisayatāya veditabbo. Tattha ṭhānāṭṭhānānaṃ mahāvisayatā bahudhātukasuttādīsu āgatanayena veditabbā.

Vihārasamāpattīnaṃ mahāvisayatā samādhikkhandhe mahāvisayatāniddhāraṇanayena veditabbā, ariyasaccānaṃ sakalayānasaṅgāhakato saccavibhaṅge (vibha. 189 ādayo) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189 ādayo) ca āgatanayena, satipaṭṭhānādīnaṃ satipaṭṭhānavibhaṅgādīsu (vibha. 355 ādayo) taṃsaṃvaṇṇanādīsu (vibha. aṭṭha. 355 ādayo) ca āgatanayena, sāmaññaphalānaṃ mahato hitassa mahato sukhassa mahato atthassa mahato yogakkhemassa nipphattibhāvato santapaṇītaatakkāvacarapaṇḍitavedanīyabhāvato, abhiññānaṃ mahāsambhārato mahāvisayato mahākiccato mahānubhāvato mahānipphattito, nibbānassa madanimmadanādimahatthasiddhito ca mahantabhāvo veditabbo. Pariggaṇhātīti sabhāvādito paricchijja gaṇhāti jānāti, paṭivijjhatīti attho.

Puthupaññāti etthāpi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – puthu nānākkhandhesu ñāṇaṃ pavattatīti ‘‘ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmā’’ti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesupi ekavidhena rūpakkhandho…pe… ekādasavidhena rūpakkhandho. Ekavidhena vedanākkhandho…pe… bahuvidhena vedanākkhandho. Ekavidhena saññākkhandho…pe… bahuvidhena saññākkhandho. Ekavidhena saṅkhārakkhandho…pe… bahuvidhena saṅkhārakkhandho. Ekavidhena viññāṇakkhandho…pe… bahuvidhena viññāṇakkhandhoti evaṃ ekekassa khandhassa ekavidhādivasena atītādivasenapi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati.

Puthu nānādhātūsūti ‘‘ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve cātubhūmikā’’ti evaṃ dhātūsu nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tayidaṃ upādinnadhātuvasena vuttaṃ. Paccekabuddhānañhi dvinnañca aggasāvakānaṃ upādinnadhātūsu eva nānākaraṇaṃ paṭicca ñāṇaṃ pavattati, tañca kho ekadesatova, na nippadesato. Bahiddhā anupādinnadhātūnaṃ nānākaraṇaṃ tesaṃ avisayova, sabbaññubuddhānaṃyeva pana ‘‘imāya dhātuyā ussannattā imassa rukkhassa khandho seto hoti, imassa kāḷo, imassa maṭṭho, imassa kharo, imassa bahalataco, imassa sukkhataco. Imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ. Imassa pupphaṃ nīlaṃ, pītaṃ, lohitaṃ, odātaṃ, sugandhaṃ, duggandhaṃ, missakagandhaṃ. Phalaṃ khuddakaṃ, mahantaṃ, dīghaṃ, vaṭṭaṃ, suvaṇṇaṃ, dubbaṇṇaṃ, maṭṭhaṃ, pharusaṃ, sugandhaṃ, duggandhaṃ, madhuraṃ, tittakaṃ, ambilaṃ, kaṭukaṃ, kasāvaṃ. Kaṇṭako tikhiṇo, atikhiṇo, ujuko, kuṭilo, tambo, nīlo, lohito, odāto’’tiādinā dhātunānattaṃ paṭicca ñāṇaṃ pavattati.

Puthu nānāāyatanesūti ‘‘idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve cātubhūmakā’’ti evaṃ āyatananānattaṃ paṭicca ñāṇaṃ pavattati.


我来为您直译这段巴利文：
1.64"."等说的方法而知。依此方法，定蕴等的殊胜性也应按其适当而抉择而说。处非处等的殊胜性则应由大所缘性而知。其中，处非处的大所缘性应依多界经等所说方法而知。
住处和定的大所缘性应依定蕴中大所缘性抉择方法而知，圣谛的大所缘性应依包括一切乘的谛分别及其注释中所说方法而知，念处等的大所缘性应依念处分别等及其注释等中所说方法而知，沙门果的大所缘性应依成就大利、大乐、大义、大安稳，及是寂静、殊胜、超寻思、智者所证知性而知，神通的大所缘性应依大资粮性、大所缘性、大作用性、大威力性、大成就性而知，涅槃的大所缘性应依破除憍慢等大义的成就而知。"把握"即从自性等确定而取、了知，即通达的意思。
"广慧"中义也应依所说方法而知。这是差别：广慧于诸蕴中智运转，即"这是色蕴......这是识蕴"如是依五蕴的差别而智运转。在彼等中也是，一种色蕴......十一种色蕴。一种受蕴......多种受蕴。一种想蕴......多种想蕴。一种行蕴......多种行蕴。一种识蕴......多种识蕴，如是依每一蕴的一种等及过去等而智运转。
"广于诸界"即"这是眼界......这是意识界。其中十六界是欲界，二界是四地"，如是依诸界差别而智运转。这是依所执受界而说。因为独觉佛和二大弟子的智只依所执受界的差别而运转，而且是依一分，不是依全分。外在非所执受界的差别不是他们的境界，而只有遍知佛的智运转于"由于此界增盛，此树的树干是白的，此是黑的，此是光滑的，此是粗糙的，此是厚皮的，此是薄皮的。此叶依色形等如是。此花是蓝的、黄的、红的、白的、香的、臭的、杂香的。果实是小的、大的、长的、圆的、色好的、色差的、滑的、粗的、香的、臭的、甜的、苦的、酸的、辣的、涩的。刺是锐利的、极锐利的、正直的、弯曲的、铜色的、蓝的、红的、白的"等界差别。
"广于诸处"即"这是眼处......这是法处。其中十处是欲界，二处是四地"，如是依处差别而智运转。


Puthu nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato santānabhedato ca nānappabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgāni hi paccekaṃ paṭiccasamuppādasaññitāni. Tenāha – saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti (saṃ. ni. ṭī. 1.

我来为您直译这段巴利文：
"广于诸缘起"即依内外差别和相续差别而有种种差别的缘起支。因为无明等支各称为缘起。故在行藏说："十二缘十二缘起"。

1.110).

Puthu nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahitesu suññasabhāvesu, tato eva itthipurisaattattaniyādivasena anupalabbhamānasabhāvesu. Ma-kāro hettha padasandhikaro.

Puthunānāatthesūti atthapaṭisambhidāvisayesu paccayuppannādinānāatthesu. Dhammesūti dhammapaṭisambhidāvisayesu paccayādinānādhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātesu nānāniruttīsu. Puthu nānāpaṭibhānesūti atthapaṭisambhidādivisayesu imāni ñāṇāni idamatthajotakānīti tathā tathā paṭibhānato upatiṭṭhanato paṭibhānānīti laddhanāmesu nānāñāṇesu.

Puthu nānāsīlakkhandhesūtiādīsu sīlassa puthuttaṃ nānattañca vuttameva, itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha – ‘‘puthu nānājanasādhāraṇe dhamme samatikkammā’’ti. Tenassa madanimmadanādipariyāyena puthuttaṃ paridīpitaṃ hoti.

Vipule attheti mahante atthe. Mahantapariyāyo hi vipulasaddo. Gambhīresūti sasādīhi viya mahāsamuddo anupacitañāṇasambhārehi alabbhaneyyappatiṭṭhesu khandhesu ñāṇaṃ pavattatīti visayassa gambhīratāya ñāṇassa gambhīratā vibhāvitā.

Tikkhavisadabhāvādiguṇehi asādhāraṇattā paresaṃ paññāya na sāmantā, atha kho suvidūravidūreti asamantapaññā ākārassa rassattaṃ katvā. Keci ‘‘asamatthapaññā’’ti paṭhanti, tesaṃ yathāvuttaguṇehi aññehi asādhāraṇattā natthi etissā kāyaci samatthanti asamatthā paññāti yojanā. Atthavavatthānatoti atthappabhedassa yāthāvato sanniṭṭhānato. Na añño koci sakkoti abhisambhavitunti ñāṇagatiyā sampāpuṇituṃ na añño kocipi sakkoti, tasmā ayaṃ suvidūravidūreti asamantapaññā. Idāni puggalantaravasena asamantapaññaṃ vibhāvetuṃ, ‘‘puthujjanakalyāṇakassā’’tiādi āraddhaṃ.

‘‘Paññāpabhedakusalo abhinnañāṇo adhigatappaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano balavā netā vinetā anunetā paññāpetā vinijjhāpetā pekkhatā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido. Maggānugāmī ca pana etarahi sāvakā viharanti pacchā samannāgatā.

‘‘So hi bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato, natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti, yaṃ kiñci neyyaṃ nāma atthi taṃ sabbaṃ jānitabbaṃ, attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.


我来为您直译这段巴利文：
1.110"."。
"广于诸空无所得"即于种种自性的离常实等的空自性，由此即依女人、男人、我、我所等而无所得自性。这里"ma"字是连音。
"广于诸义"即于义无碍解境界的缘生等种种义。"诸法"即于法无碍解境界的缘等种种法。"诸词"即于彼等义法的抉择言说所称的种种词。"广于诸辩"即于义无碍解等境界中，"此等智能显此义"如是如是辩才而现起称为辩才的种种智。
在"广于诸戒蕴"等中，戒的广大和差别已说，其余的则依所说方法易于了知而明显。但那不分别而为一的涅槃，其中应依近行而取广大性，故说"超越诸凡夫共法"。由此显示它依破憍等差别而有广大性。
"广大义"即大义。因为"广大"字是"大"的同义词。"甚深"即如兔子等对大海一样，智资粮未积集者不能得立足处的诸蕴中智运转，即依所缘的甚深性而显示智的甚深性。
因锐利、明净等功德的不共，非他人慧的邻近，而是极远远，故"不邻慧"，作短音。有些人读作"不等慧"，对他们来说，因上述功德与他人不共，此慧无任何相等，故是不等慧的解释。"由义决定"即由义差别的如实决定。"无他任何能及"即无任何他人能以智道到达，故此是极远远的不邻慧。现在为显示依其他补特伽罗的不邻慧而开始说"凡夫贤者"等。
"善巧慧差别、智不分别、已得无碍解、得四无畏、持十力、人牛王、人狮子、人龙象、人良马、人调御、无量智、无量威力、无量名称、富有、大财、有力、引导者、教导者、随导者、令知者、令通达者、观察者、令净信者。彼世尊实是未生道的令生者，未起道的令起者，未说道的说者，知道者、见道者、善巧道者。而现在诸声闻住于随道，后来具足。
"彼世尊知而知，见而见，成为眼、成为智、成为法、成为梵，说者、转者、义的引导者、甘露的施与者、法主、如来，彼世尊无未知、未见、未证知、未作证、未以慧触。依过去、未来、现在，一切诸法以一切行相来入佛世尊的智门，凡有所知当知，若自义或他义或两义，或现法义或后世义，或显义或深义，或隐义或覆义，或引导义或已引导义，或无过义或无烦恼义，或清净义或第一义，一切那都转于佛智之内。<.Assistant>


‘‘Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate buddhassa bhagavato appaṭihataṃ ñāṇaṃ, paccuppanne buddhassa bhagavato appaṭihataṃ ñāṇaṃ, yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi, aññamaññapariyantaṭṭhāyino te dhammā, yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino, evamevaṃ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati.

‘‘Sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā, sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ buddho āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbā sabbe satte pajānāti, sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

‘‘Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti, evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhino antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti, evameva yepi te sāriputtasamā paññāya, tepi buddhañāṇassa padese parivattanti, buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā atighaṃsitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā, vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā’’ti (paṭi. ma. 

我来为您直译这段巴利文：
"一切身业随顺佛世尊的智，一切语业随顺佛世尊的智，一切意业随顺佛世尊的智。佛世尊对过去的智无碍，佛世尊对未来的智无碍，佛世尊对现在的智无碍，所有当知，如是有智。所有智，如是有当知。智以当知为边际，当知以智为边际，超过当知智不运转，超过智无有当知之道，这些法互为边际而住。如两个盒盖正好相合，下盒盖不超过上盒盖，上盒盖不超过下盒盖，互为边际而住，如是佛世尊的当知和智互为边际而住。所有当知，如是有智。所有智，如是有当知。智以当知为边际，当知以智为边际，超过当知智不运转，超过智无有当知之道。这些法互为边际而住。佛世尊的智运转于一切法中。
"一切法与佛世尊的转向相系，与欲求相系，与作意相系，与心生相系，佛世尊的智运转于一切有情中。佛知一切有情的意乐，知随眠，知行为，知胜解，知少尘者、多尘者、利根者、钝根者、善相者、恶相者、易教者、难教者、堪能者，了知一切有情，天世间、魔世间、梵世间、沙门婆罗门众、天人众转于佛智之内。
"如凡有鱼与龟，乃至包括巨鱼，转于大海之内，如是天世间、魔世间、梵世间、沙门婆罗门众、天人众转于佛智之内。如凡有飞鸟，乃至包括金翅鸟，转于虚空区域，如是即使是舍利弗等智慧相等者，他们也转于佛智的区域，佛智遍覆并超越天人的智慧而住。即使是那些刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者，善巧、通晓他论、如射毛者，似乎以智行破除诸见，他们准备准备问题"

3.5) –

Ādinā niddiṭṭhapāḷiṃ peyyālamukhena saṃkhipitvā dassento ‘‘paññāpabhedakusalo pabhinnañāṇo…pe… te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā’’tiādimāha.

Tattha pabhinnañāṇoti atthādīsu pabhedagatañāṇo. ‘‘Pabhedañāṇo’’tipi paṭhanti, soyeva attho. Te pañhanti te te attanā adhippetaṃ pañhaṃ. Niddiṭṭhakāraṇāti vissajjitakāraṇā. Upakkhittakāti bhagavato paññāveyyattiyena samīpe khittakā antevāsikā sampajjanti.

Bhavati abhibhavatīti bhūri. Kiṃ? Rāgādiṃ. Upasagge satipi tadeva padaṃ tamatthaṃ vadatīti upasaggena vināpi so attho viññeyyo anekatthattā dhātūnanti vuttaṃ – ‘‘abhibhuyyatī’’ti. Kārakabyattayena cetaṃ vuttaṃ, tasmā rāgaṃ abhibhuyyatīti sā sā maggapaññā attanā attanā vajjhaṃ rāgaṃ abhibhuyyati abhibhavati, madatīti attho. Abhibhavatīti sā sā phalapaññā taṃ taṃ rāgaṃ bhavi abhibhavi maddīti bhūripaññā. ‘‘Abhibhavitā’’ti vā pāṭho, ‘‘abhibhavitvā’’tipi paṭhanti. Abhibhavitvāti ca kiriyāya siddhabhāvadassanaṃ. Paññā ce siddhā, rāgābhibhavo ca siddho evāti. Sesesupi eseva nayo.

Rāgādīsu pana rajjanalakkhaṇo rāgo. Dussanalakkhaṇo doso. Muyhanalakkhaṇo moho. Kujjhanalakkhaṇo kodho, upanandhanalakkhaṇo upanāho. Pubbakālaṃ kodho, aparakālaṃ upanāho. Paraguṇamakkhanalakkhaṇo makkho, yugaggāhalakkhaṇo palāso. Parasampattikhīyanalakkhaṇā issā, attano sampattiniggūhanalakkhaṇaṃ macchariyaṃ. Attanā katapāpappaṭicchādanalakkhaṇā māyā, attano avijjamānaguṇappakāsanalakkhaṇaṃ sāṭheyyaṃ. Cittassa uddhumātabhāvalakkhaṇo thambho, karaṇuttariyalakkhaṇo sārambho. Unnatilakkhaṇo māno, abbhunnatilakkhaṇo atimāno. Mattabhāvalakkhaṇo mado, pañcakāmaguṇesu cittavossaggalakkhaṇo pamādo. Bhavati abhibhavati arinti bhūri asarūpato parassa akārassa lopaṃ katvā. Tenāha – ‘‘ariṃ maddanipaññāti bhūripaññā’’ti. Bhavati ettha thāvarajaṅgamanti bhūri vuccati pathavī yathā ‘‘bhūmī’’ti bhūri viyāti bhūripaññā vitthatavipulaṭṭhena sabbaṃ sahatāya ca. Tenāha – ‘‘tāyā’’tiādi. Tattha pathavisamāyāti vitthatavipulaṭṭheneva pathavisamāya. Vitthatāyāti pajānitabbe visaye vitthatāya, na ekadese vattamānāya. Vipulāyāti uḷārabhūtāya. Samannāgatoti puggalo. Iti-saddo kāraṇatthe, iminā kāraṇena puggalassa bhūripaññāya samannāgatattā tassa paññā bhūripaññā nāmāti attho. ‘‘Bhūripaññassa paññā bhūripaññapaññā’’ti vattabbe ekassa paññāsaddassa lopaṃ katvā ‘‘bhūripaññā’’ti vuttaṃ.

Apicāti paññāpariyāyadassanatthaṃ vuttaṃ. Paññāyametanti paññāya etaṃ. Adhivacananti adhikaṃ vacanaṃ. Bhūrīti bhūte atthe khandhādike ramati saccasabhāvena, diṭṭhi viya na abhūteti bhūri. Medhāti asani viya siluccaye kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā medhā. Pariṇāyikāti yassuppajjati, taṃ sattaṃ attahitappaṭipattiyaṃ sampayuttadhamme ca yāthāvalakkhaṇappaṭivedhe pariṇetīti pariṇāyikā. Imeheva aññānipi paññāpariyāyavacanāni honti.


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3.5"."以等略示已说之文，以省略法显示说"善巧慧差别、通达智......他们准备准备问题"等。
其中，"通达智"即义等上达到差别的智。也读作"差别智"，义同。"他们的问题"即他们各自所想的问题。"所说原因"即已解释的原因。"接近者"即因世尊的慧巧妙而成为靠近的弟子。
"征服"即征服。征服什么？征服贪等。虽有前缀，那同一词说同一义，故即使无前缀也应知彼义，因为词根有多义，故说"被征服"。这是以作者变化而说，故彼彼道慧征服应被自己克服的贪，征服、压制、摧破的意思。彼彼果慧征服彼彼贪，征服、压制，故为广慧。或读作"已征服"，也读作"征服后"。"征服后"即显示行为的成就。若慧成就，则征服贪也已成就。其余也是此理。
在贪等中，贪以染着为相。瞋以憎恶为相。痴以迷惑为相。忿以发怒为相，恨以怀恨为相。忿在先时，恨在后时。覆以掩盖他人功德为相，恼以执取相争为相。嫉以嫌恶他人成就为相，悭以隐藏自己成就为相。诳以掩盖自己所作恶为相，谄以显示自己不存在功德为相。慢以心高傲为相，愤以作过分为相。慢以高举为相，过慢以极度高举为相。憍以醉心为相，放逸以于五欲境放纵心为相。征服、征服敌人为广，省略异形的他者的"a"音。故说"征服敌人之慧为广慧"。此处住立动摇为广，称为大地如"地"，如广即广慧，以广大宽广义及胜伏一切。故说"以彼"等。其中"如大地"即仅以广大宽广义。"广大"即于应知境界广大，非住于一部分。"宽广"即成为殊胜。"具足"即人。"iti"字表示原因，以此原因，因人具足广慧，故他的慧名为广慧。应说"广慧者的慧为广慧慧"，省略一个"慧"字而说"广慧"。
"又"即为显示慧的同义词而说。"此慧"即以慧此。"增上语"即殊胜语。"广"即以真实性喜乐蕴等真实义，不如见于非真实，故为广。"慧"即如雷击山一样毁坏烦恼故为慧，或因速疾领受忆持义为慧。"引导"即对生起者，引导彼有情于自利行和相应法于如实相通达，故为引导。以此等也有其他慧的同义词。


Paññābāhullanti paññā bahulā assāti paññābahulo, tassa bhāvo paññābāhullaṃ. Tañca paññāya bāhullaṃ pavatti evāti tamatthaṃ paññāgarukassa puggalassa vasena dassento, ‘‘idhekacco paññāgaruko hotī’’tiādimāha. Tattha idhekaccoti puthujjanakalyāṇako, ariyo vā. Paññā garu ekassāti paññāgaruko. Paññāya carito pavattito paññācarito, paññāya caritaṃ pavattaṃ assāti vā paññācarito. Anulomikakhantiādivibhāgā paññā āsayo etassāti paññāsayo. Paññāya adhimutto tanninnoti paññādhimutto. Samussitaṭṭhena paññā dhajo etassāti paññādhajo. Paññāketūti tasseva vevacanaṃ. Paññānimittaṃ ādhipateyyaṃ etassāti paññādhipateyyo. Paññāsaṅkhāto vicayo, dhammasabhāvavicinanaṃ vā bahulaṃ etassāti vicayabahulo. Nānappakārena dhammasabhāvavicinanaṃ bahulaṃ assāti pavicayabahulo. Okkhāyanaṃ yāthāvato dhammānaṃ upaṭṭhānaṃ bahulaṃ etassāti okkhāyanabahulo. Paññāya tassa tassa dhammassa sammāpekkhanā sampekkhā, sampekkhāya ayanaṃ pavattanaṃ sampekkhāyanaṃ, sampekkhāyanaṃ dhammo pakati assāti sampekkhāyanadhammo. Sampekkhāyanaṃ vā yāthāvato dassanadhammo sabhāvo etassāti sampekkhāyanadhammo. Sabbaṃ dhammajātaṃ vibhūtaṃ vibhāvitaṃ katvā viharaṇasīloti vibhūtavihārī.

Taccaritotiādīsu taṃ-saddena paññā paccāmaṭṭhā, tasmā tattha ‘‘paññācarito’’tiādinā attho veditabbo. Sā paññā caritā garukā bahulā assāti taccarito taggaruko tabbahulo. Tassaṃ paññāyaṃ ninno poṇo pabbhāro adhimuttoti tanninno tappoṇo tappabbhāro tadadhimutto. Sā paññā adhipati tadadhipati, tadadhipatito āgato tadādhipateyyo. Paññāgarukotiādīni ‘‘kāmaṃ sevantaṃyeva jānāti, ayaṃ puggalo nekkhammagaruko’’tiādīsu (paṭi. ma. 

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"慧丰富"即有丰富慧为慧丰富者，其性为慧丰富。而那慧的丰富即是运转，故依重视慧的人显示彼义而说"此处某人重视慧"等。其中"此处某人"即凡夫贤者或圣者。慧为某人所重即重视慧者。以慧而行、运转为慧行者，或有以慧为行为、运转为慧行者。随顺忍等差别的慧为其意乐为慧意乐者。倾向慧、趣向慧为慧胜解者。以高举义慧为其旗帜为慧旗者。慧幢即是它的同义词。以慧为标相、增上为慧增上者。以慧称为简择，或多有法自性简择为简择多者。多有种种法自性简择为遍简择多者。多有如实诸法显现为显现多者。以慧对彼彼法的正观为等观，等观的运转、转起为等观行，以等观行为法、为自性为等观行法者。或等观行即如实见法、自性为等观行法者。习惯于使一切法变得明显、明了而住为明显住者。
在"彼行"等中，以"彼"字指代慧，故应知彼处以"慧行"等义。彼慧为其所行、所重、所多为彼行者、彼重者、彼多者。趣向、倾向、随顺、胜解于彼慧为彼趣者、彼向者、彼顺者、彼胜解者。彼慧为增上为彼增上，从彼增上而来为彼增上者。重视慧等如"即知行欲者，此人重出离"等;

1.114) viya purimajātito pabhuti vuttāni. Taccaritotiādīni imissā jātiyā vuttāni. Idāni vuttamevatthaṃ nidassanavasenapi dassetuṃ – ‘‘yathā’’tiādi vuttaṃ. Evamevantiādīni dassitabbanigamanaṃ.

Sīghapaññāti attano visaye sīghappavattikā paññā, yā samāraddhā attano paññākiccaṃ adandhāyantī avitthāyantī khippameva sampāpeti. Tenāha – ‘‘sīghaṃ sīghaṃ sīlāni paripūretī’’tiādi. Tattha sīghaṃ sīghanti bahūnaṃ sīlādīnaṃ saṅgahatthaṃ dvikkhattuṃ vuttaṃ. Sīlānīti cārittavārittavasena paññattāni pātimokkhasaṃvarasīlāni, ṭhapetvā vā indriyasaṃvaraṃ tassa visuṃ gahitattā itarāni tividhasīlāni. Indriyasaṃvaranti cakkhādīnaṃ channaṃ indriyānaṃ rāgappaṭighappavesaṃ akatvā satikavāṭena nivāraṇaṃ thakanaṃ. Bhojane mattaññutanti paccavekkhitaparibhogavasena bhojane pamāṇaññubhāvaṃ. Jāgariyānuyoganti divasassa tīsu koṭṭhāsesu rattiyā paṭhamamajjhimakoṭṭhāsesu ca jāgarati na niddāyati, samaṇadhammameva karotīti jāgaro, jāgarassa bhāvo, kammaṃ vā jāgariyaṃ, jāgariyassa anuyogo jāgariyānuyogo, taṃ jāgariyānuyogaṃ. Sīlakkhandhanti sekkhaṃ vā asekkhaṃ vā sīlakkhandhaṃ. Evamitarepi khandhā veditabbā. Paññākkhandhanti maggapaññā ca sekkhāsekkhānaṃ lokiyapaññā ca. Vimuttikkhandhanti phalavimutti. Vimuttiñāṇadassanakkhandhanti paccavekkhaṇañāṇaṃ. Sīghapaññāniddesasadisoyeva lahupaññāniddeso, tathā hāsapaññāniddeso. Javanapaññāniddeso pana kalāpasammasananayena pavatto. Tikkhapaññāniddeso vīriyassa ussukkāpanavasena, nibbedhikapaññāniddeso sabbaloke anabhiratasaññāvasena pavatto. Tattha turitakiriyā sīghatā. Adandhatā lahutā. Vegāyitattaṃ khippatā.

Hāsabahuloti pītibahulo. Sesapadāni tasseva vevacanāni. Atha vā hāsabahuloti mūlapadaṃ. Vedabahuloti tassā eva pītiyā sampayuttasomanassavedanāvasena niddesapadaṃ. Tuṭṭhibahuloti nātibalavapītiyā tuṭṭhākāravasena. Pāmojjabahuloti balavapītiyā pamuditabhāvavasena. Sīlāni paripūretīti haṭṭhappahaṭṭho udaggūdaggo sampiyāyamāno sīlāni sampādeti. Pītisomanassasahagatā hi paññā abhirativasena ārammaṇe phullitā vikasitā viya pavattati, na evaṃ upekkhāsahagatāti.


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"如'重欲'等，是从前生以来所说。'彼行'等是此生所说。现在为以譬喻方式显示已说之义而说'如'等。'如是'等是所示之结论。
'速慧'即于自己境界速行的慧，已开始时不迟缓、不迟钝，很快就成就自己的慧业。故说'速速圆满诸戒'等。其中'速速'二次说是为摄受众多戒等。'诸戒'即依行持、禁止而制定的别解脱律仪戒，或除根律仪因它被别取外的其他三种戒。'根律仪'即以念门遮止、阻碍贪瞋进入眼等六根。'食知量'即依省察受用而于食有量知性。'精勤修习觉寤'即于日三分、夜初中分觉醒不睡，只作沙门法为觉寤者，觉寤者的性、业为觉寤，觉寤的修习为精勤修习觉寤，彼精勤修习觉寤。'戒蕴'即有学或无学戒蕴。如是应知其他诸蕴。'慧蕴'即道慧和有学无学的世间慧。'解脱蕴'即果解脱。'解脱知见蕴'即省察智。速慧解释同于轻慧解释，喜慧解释亦然。速行慧解释则依聚观方式转起。利慧解释依精进勇猛方式，抉择慧解释依一切世间不乐想方式转起。其中急速作业为速，不迟钝为轻，有势力为快。
'多喜'即多喜悦。余词是它的同义词。或者'多喜'为根本词。'多受'依与彼喜相应的乐受方式为解释词。'多欢'依不太强的喜的欢喜状态。'多悦'依强喜的欢悦状态。'圆满诸戒'即欢喜、极欢喜、踊跃、极踊跃、欣爱而成就诸戒。因为与喜乐相应的慧依喜乐方式于所缘如开花、盛开般转起，与舍相应者则不如是。


Aniccato khippaṃ javatīti ‘‘khandhapañcakaṃ anicca’’nti vegāyitena pavattati, paṭipakkhadūrībhāvena pubbābhisaṅkhārassa sātisayattā indena vissaṭṭhavajiraṃ viya lakkhaṇaṃ avirajjhantī adandhāyantī aniccalakkhaṇaṃ vegasā 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 bhijjanato khayasabhāvattā. Bhayaṭṭhenāti bhayānakabhāvato. Asārakaṭṭhenāti attasāravirahato niccasārādivirahato ca. Tulayitvāti tulābhūtāya vipassanāpaññāya tuletvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīretvā. Vibhāvayitvāti yāthāvato pakāsetvā pākaṭaṃ katvā. Atha vā tulayitvāti kalāpasammasanavasena tulayitvā. Tīrayitvāti udayabbayānupassanāvasena tīretvā. Vibhāvayitvāti bhaṅgānupassanādivasena pākaṭaṃ katvā. Vibhūtaṃ katvāti saṅkhārupekkhānulomavasena phuṭaṃ katvā. Rūpanirodheti rūpakkhandhassa nirodhabhūte nibbāne. Khippaṃ javatīti ninnapoṇapabbhāravasena javati pavattati. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ, puna ‘‘rūpa’’ntiādi vuttaṃ.

Ñāṇassa tikkhabhāvo nāma savisesaṃ paṭipakkhasamucchindanena veditabboti ‘‘khippaṃ kilese chindatīti tikkhapaññā’’ti vatvā te pana kilese vibhāgena dassento, ‘‘uppannaṃ kāmavitakka’’ntiādimāha. Samathavipassanāhi vikkhambhanatadaṅgavasena pahīnampi ariyamaggena asamūhatattā uppattidhammataṃ anatītatāya asamūhatuppannanti vuccati, taṃ idha ‘‘uppanna’’nti adhippetaṃ. Nādhivāsetīti santānaṃ āropetvā na vāseti. Pajahatīti samucchedavasena pajahati. Vinodetīti khipati. Byantiṃ karotīti vigatantaṃ karoti. Anabhāvaṃ gametīti anu abhāvaṃ gameti, vipassanākkamena ariyamaggaṃ patvā samucchedavaseneva abhāvaṃ gamayatīti attho. Ettha ca kāmappaṭisaṃyutto vitakko kāmavitakko. ‘‘Ime sattā marantū’’ti paresaṃ maraṇappaṭisaṃyutto vitakko byāpādavitakko. ‘‘Ime sattā vihiṃsiyantū’’ti paresaṃ vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. Pāpaketi lāmake. Akusale dhammeti akosallasambhūte dhamme. Tikkhapañño nāma khippābhiñño hoti, paṭipadā cassa na calatīti āha – ‘‘ekamhi āsane cattāro ariyamaggā’’tiādi.


我来为您直译这段巴利文：
"从无常迅速运转"即对"五蕴无常"以速力而转起，因与对治远离故前行增胜，如因陀罗所掷金刚般不失标相、不迟钝，以速力通达无常相，故彼名为速行慧，此是其义。其余词句也是此理。如是依相所缘观方式显示速行慧后，为依强观方式显示而说"色"等。其中"以坏义"即生处即灭故为坏性。"以怖义"即因可怖性。"以无实义"即离我实、常实等。"权衡已"即以作为度量的观慧衡量已。"判断已"即以作为判断的彼慧判断已。"显明已"即如实显示、明了已。或者"权衡已"即依聚观方式权衡已。"判断已"即依生灭观方式判断已。"显明已"即依坏观等方式明了已。"明显已"即依行舍随顺方式显露已。"于色灭"即于作为色蕴灭的涅槃。"迅速运转"即依倾向、趣入、随顺方式运转、转起。现在为显示依达顶观方式的速行慧，再说"色"等。
"智的锐利性"即应以特胜断除对治来了知，故说"速断诸烦恼为利慧"后，为以差别显示彼等烦恼而说"已生欲寻"等。因止观虽以镇伏、分断方式所断，因圣道未根除故未超越生起性，称为"未根除已生"，此处意为"已生"。"不容忍"即不令住于相续中。"断"即以断除方式断。"除遣"即舍弃。"作终"即作无余。"令至无"即随令至无，是说依观次第达到圣道而以断除方式令至无的意思。此中，与欲相应的寻为欲寻。"愿此等有情死"与他人死亡相应的寻为恚寻。"愿此等有情受害"与他人损害相应的寻为害寻。"恶"即卑劣。"不善法"即非善巧所生法。名为利慧者即速知者，且他的行道不动摇，故说"一座中四圣道"等。


‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti yāthāvato dassanena saccappaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ – ‘‘sabbasaṅkhāresu ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277) nayena sabbasaṅkhāresu abhiṇhappavattasaṃvego. Uttāsabahuloti ñāṇabhayavasena sabbasaṅkhāresu bahuso utrastamānaso. Tena ādīnavānupassanamāha. Ukkaṇṭhanabahuloti saṅkhārato uddhaṃ visaṅkhārābhimukhatāya ukkaṇṭhanabahulo. Iminā nibbidānupassanamāha. Aratibahulotiādinā tassā eva aparāparūpapattiṃ. Bahimukhoti sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho. Tathā pavattitavimokkhamukho. Nibbijjhanaṃ paṭivijjhanaṃ nibbedho, so etissā atthīti nibbedhikā, nibbijjhatīti vā nibbedhikā, sā eva paññā nibbedhikapaññā. Anibbiddhapubbanti anamatagge saṃsāre antaṃ pāpetvā anividdhapubbaṃ. Appadālitapubbanti tasseva atthavacanaṃ, antakaraṇeneva appadālitapubbanti attho. Lobhakkhandhanti lobharāsiṃ, lobhakoṭṭhāsaṃ vā.

Kāyagatāsativaggavaṇṇanā niṭṭhitā.

20. Amatavaggavaṇṇanā

600-611. Natthi ettha mataṃ maraṇaṃ vināsoti amataṃ, nibbānanti āha – ‘‘maraṇavirahitaṃ nibbānaṃ paribhuñjantī’’ti. Amatassa vā nibbānassa adhigamahetutāya amatasadisaatappakasukhapatitatāya ca kāyagatāsati ‘‘amata’’nti vuttā. Paribhuñjantīti jhānasamāpajjanena vaḷañjanti. Viraddhanti anadhigamena virajjhitaṃ. Tenāha – ‘‘virādhitaṃ nādhigata’’nti. Āraddhanti sādhitaṃ nipphāditaṃ. Tañca paripuṇṇaṃ nāma hotīti āha – ‘‘āraddhanti paripuṇṇa’’nti. Pamādiṃsūti kālabyattayenedaṃ vuttanti āha – ‘‘pamajjantī’’ti.

Amatavaggavaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Ekakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Dukanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

1. Kammakāraṇavaggo

1. Vajjasuttavaṇṇanā



我来为您直译这段巴利文：
"一切行无常、苦、变易法、有为、缘生、坏法、灭法、离染法、灭法"如是由如实见而成就谛通达，非其他，故为依原因之门显示抉择慧而说"于一切行多怖畏"等。其中"多怖畏"即依"一切行无常"等方式于一切行中数数转起的悚惧。"多恐惧"即依智怖于一切行中多有惊恐心。以此说过患观。"多厌离"即从诸行向上面对无为而多厌离。以此说厌离观。以"多不乐"等说彼之种种生起。"向外"即面对超越一切行的涅槃而转起智面。如是转起解脱门面。抉穿、通达为抉择，此有彼为抉择，或抉穿为抉择，彼即慧为抉择慧。"未曾通达"即于无始轮回中未曾达到边际而通达。"未曾破坏"即是它的义说，意为未曾以作边际而破坏。"贪蕴"即贪聚或贪分。
身至念品注释终。
20. 不死品注释
600-611.此中无死、无终灭为不死，即涅槃，故说"受用无死的涅槃"。或因为是不死涅槃的证得因，及因落入与不死相似的无热乐，故身至念说为"不死"。"受用"即以入禅那而受用。"失"即因未证得而失去。故说"失即未证得"。"成"即成就、完成。而彼即名为圆满，故说"成即圆满"。"放逸"是依时态转变而说，故说"放逸"。
不死品注释终。
如是《满足希求》《增支部注》
一法品注释难解义释毕。
第一部分终。
礼敬彼世尊、阿罗汉、正等正觉者
《增支部》
二法部复注
1. 第一五十
1. 刑罚品
1. 过失经注释

1. Dukanipātassa paṭhame pahārasādhanatthanti daṇḍappahārassa sukhasiddhi-atthaṃ. Kañjito nibbattaṃ kañjiyaṃ, āranālaṃ, yaṃ bilaṅgantipi vuccati, taṃ yattha siñcati, sā kañjiyaukkhalikā bilaṅgathālikā, taṃsadisaṃ kāraṇaṃ bilaṅgathālikaṃ. Sīsakaṭāhaṃ uppāṭetvāti ayoguḷappavesappamāṇaṃ chiddaṃ katvā. Saṅkhamuṇḍakammakāraṇanti saṅkhaṃ viya muṇḍakaraṇaṃ kammakāraṇaṃ. Rāhumukhakammakāraṇanti rāhumukhagatasūriyasadisakammakāraṇaṃ.

Jotimālikanti jotimālavantaṃ kammakāraṇaṃ. Hatthapajjotikanti hatthassa pajjotanakammakāraṇaṃ. Erakavattakammakāraṇanti erakavattasadise sarīrato cammavatte uppāṭanakammakāraṇaṃ. Cīrakavāsikakammakāraṇanti sarīrato uppāṭitavattacīrakehi nivāsāpanakammakāraṇaṃ. Taṃ karontā yathā gīvato paṭṭhāya vaddhe kantitvā kaṭiyaṃ ṭhapenti, evaṃ gopphakato paṭṭhāya kantitvāpi kaṭiyameva ṭhapenti. Aṭṭhakathāyaṃ pana ‘‘kaṭito paṭṭhāya kantitvā gopphakesu ṭhapentī’’ti vuttaṃ. Eṇeyyakakammakāraṇanti eṇimigasadisakammakāraṇaṃ. Ayavalayāni datvāti ayavalayāni paṭimuñcitvā. Ayasūlāni koṭṭentīti kapparajaṇṇukakoṭīsu ayasūlāni pavesenti. Tanti taṃ tathākatakammakāraṇaṃ sattaṃ.

Baḷisamaṃsikanti balisehi maṃsuppāṭanakammakāraṇaṃ. Kahāpaṇikanti kahāpaṇamattaso chindanakammakāraṇaṃ. Koṭṭentīti chindanti. Khārāpatacchikanti tacchetvā khārāpasiñcanakammakāraṇaṃ. Palighaparivattikanti palighassa viya parivattanakammakāraṇaṃ. Ekābaddhaṃ karonti ayasūlassa koṭṭanena. Palālapīṭhakanti palālapīṭhassa viya sarīrassa saṃvellanakammakāraṇaṃ. Kāraṇikāti ghātanakārakā. Palālavaṭṭiṃ viya katvāti yathā palālapīṭhaṃ karontā palālaṃ vaṭṭiṃ katvā saṃvellanavasena puna veṭhenti, evaṃ karontīti attho. Chātakasunakhehīti khuddakehi koleyyakasunakhehi. Te hi balavantā javayogā sūrā ca honti. Sahassabhaṇḍikanti sahassatthavikaṃ.

Yāhanti yaṃ ahaṃ. Yanti ca kāraṇavacanaṃ. Tenāha ‘‘yena aha’’nti. Chinnamūlaketi taṇhāmūlassa ucchinnattā sañchinnamūlake.

Vajjasuttavaṇṇanā niṭṭhitā.

2. Padhānasuttavaṇṇanā



我来为您直译这段巴利文：
1. 二法中第一"为成办击打"即为成就棍击之乐。从醋生的醋，即米醋，亦称为酸液，注入之处，彼醋锅即酸液锅，与彼相似的刑罚为酸液锅刑。"剥开头盖骨"即开一铁丸可入的孔。"贝壳剃刑罚"即如贝壳般剃头的刑罚。"罗睺口刑罚"即如入罗睺口中太阳般的刑罚。
"火鬘"即有火鬘的刑罚。"手炬"即手燃烧的刑罚。"草衣刑罚"即如草衣般从身体剥皮片的刑罚。"树皮衣刑罚"即以从身上剥下的皮片作衣的刑罚。行此时如从颈部开始割下置于腰部，也如从足踝开始割下置于腰部。但注释中说"从腰部开始割下置于足踝"。"羚羊刑罚"即如羚羊般的刑罚。"置铁环"即套上铁环。"钉铁钉"即在肘膝尖处钉入铁钉。"彼"即彼如是受刑的有情。
"钩肉"即以钩钩取肉的刑罚。"铜钱"即铜钱大小切割的刑罚。"切割"即切断。"腐蚀削"即削后注入腐蚀液的刑罚。"门闩转"即如门闩般转动的刑罚。以钉铁钉做成连结。"草席"即如草席般卷曲身体的刑罚。"行刑者"即执行杀害者。"如草席卷"即如制草席时将草卷成卷再以卷曲方式包裹，如是而作的意思。"饥饿的狗"即小猎狗。因为它们强壮、善跑且勇猛。"千包"即千钱包。
"因我"即我因。"因"为因缘语。故说"因我"。"已断根"即因爱根已断故根已断。
过失经注释终。
2. 精勤经注释

2. Dutiye ubhatobyūḷhasaṅgāmappavesanasadisanti yuddhatthāya ubhatorāsikatacaturaṅginisenāmajjhappavesanasadisaṃ. Dānañca yuddhañca samānamāhūti ettha kathaṃ panīdamubhayaṃ samānaṃ? Jīvitavināsabhīruko hi yujjhituṃ na sakkoti, bhogakkhayabhīruko dānaṃ dātuṃ na sakkoti. ‘‘Jīvitañca rakkhissāmi, yujjhissāmī’’ti hi vadanto na yujjhati, jīvite pana ālayaṃ vissajjetvā ‘‘hatthapādādicchedo vā hotu maraṇaṃ vā, gaṇhissāmetaṃ issariya’’nti ussahantova yujjhati . ‘‘Bhoge ca rakkhissāmi, dānañca dassāmī’’ti vadantopi na dadāti, bhogesu pana ālayaṃ pissajjetvā ‘‘mahādānaṃ dassāmī’’ti ussahantova deti. Evaṃ dānañca yuddhañca samaṃ hoti. Kiñca bhiyyo – appāpi santā bahuke jinanti, yathā ca yuddhe appakāpi vīrapurisā bahuke bhīrupurise jinanti, evaṃ saddhādisampanno appakampi dānaṃ dadanto bahuvidhaṃ lobhadosaissāmacchariyadiṭṭhivicikicchādibhedaṃ tappaṭipakkhaṃ abhibhavati, bahuñca dānavipākaṃ adhigacchati. Evampi dānañca yuddhañca samānaṃ. Tenāha ‘‘appampi ce saddahāno dadāti, teneva so hoti sukhī paratthā’’ti.

Agārassa hitaṃ kasigorakkhādi agāriyaṃ, taṃ natthi etthāti anagāriyaṃ, pabbajjāti āha ‘‘agārassa…pe… anagāriyaṃ pabbajja’’nti. Sabbūpadhipaṭinissaggatthāyāti ettha cattāro upadhī – kāmupadhi, khandhupadhi, kilesupadhi, abhisaṅkhārupadhīti. Kāmāpi hi ‘‘yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (a. ni. 9.34) evaṃ vuttassa sukhassa, tadassādanimittassa vā dukkhassa adhiṭṭhānabhāvato upadhīyati ettha sukhanti iminā vacanatthena ‘‘upadhī’’ti vuccanti. Khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvato ‘‘upadhī’’ti vuccanti. Sabbesaṃ upadhīnaṃ paṭinissaggo pahānaṃ etthāti sabbūpadhipaṭinissaggaṃ, nibbānaṃ. Tenāha ‘‘sabbesaṃ khandhūpadhi…pe… nibbānassa atthāyā’’ti.

Padhānasuttavaṇṇanā niṭṭhitā.

3. Tapanīyasuttavaṇṇanā

3. Tatiye tapanīyāti ettha kattuatthe anīya-saddoti āha ‘‘tapantīti tapanīyā’’ti. Tapantīti vibādhenti, viheṭhentīti attho. Tapanaṃ vā dukkhaṃ, diṭṭhe ceva dhamme abhisamparāyañca tassa uppādanena ceva anubalappadānena ca hitāti tapanīyā. Atha vā tapanti tenāti tapanaṃ, anutāpo, vippaṭisāroti attho. Tassa hetubhāvato hitāti tapanīyā. Anusocatīti vippaṭisārī hutvā katākataṃ anugamma socati. Socanañhi katattā ca hoti akatattā ca. Tathā ceva pāḷiyaṃ vibhattaṃ. Nandayakkhādīnaṃ vatthūni pākaṭānīti tāni adassetvā dvebhātikavatthuṃ dassento ‘‘te kirā’’ti ādimāha. Tattha teti dve bhātaro. Puna kiṃ maggasīti puna kiṃ icchasi.

Tapanīyasuttavaṇṇanā niṭṭhitā.

5. Upaññātasuttavaṇṇanā



我来为您直译这段巴利文：
2. 第二"如入两军阵战斗"即如为战斗而入两方排列的四兵种军队中间。"说布施与战斗相同"中，如何二者相同？因为怖畏生命损失者不能战斗，怖畏财物损失者不能布施。说"我要保护生命，我要战斗"者不能战斗，但舍弃对生命的执著，奋起"任被截手脚或死亡，我要取得此统治"者才能战斗。说"我要保护财物，我要布施"者也不能布施，但舍弃对财物的执著，奋起"我要行大布施"者才能布施。如是布施与战斗相同。更有进者 - 少数也能胜多数，如战斗中少数勇士能胜多数懦夫，如是具足信等者虽施少许，也能胜过多种贪瞋嫉悭见疑等对立者，且得多布施果报。如是布施与战斗也相同。故说"若信者施虽少，彼因此后世乐"。
有益于家的耕牧等为在家，此中无彼为出家，即出家，故说"家.....出家即出家"。"为舍一切依"中，有四种依 - 欲依、蕴依、烦恼依、行依。欲也因为是"缘五欲生起乐喜，此是欲的味"如是所说乐的，或缘彼味的苦的住处，此中置乐，以此词义称为"依"。蕴也因为是蕴根本苦的住处，烦恼也因为是恶趣苦的住处，行也因为是有苦的住处，称为"依"。此中有一切依的舍断为一切依舍，即涅槃。故说"为一切蕴依......涅槃"。
精勤经注释终。
3. 追悔经注释
3. 第三"应悔"中，anīya-音是作者义，故说"悔故为应悔"。"悔"即逼迫，损害的意思。或悔即苦，因于现法及来世生起及助长彼，故为应悔。或者以彼悔故为悔，即追悔、后悔的意思。因为是彼的因，故为应悔。"追忧"即成为后悔者而随已作未作而忧。因为忧有因已作及未作。如是已于圣典中分别。难陀夜叉等事众所周知，故不显示彼等而显示二兄弟事而说"彼等据说"等。其中"彼等"即二兄弟。"你再求什么"即你再欲求什么。
追悔经注释终。
5. 已知经注释

5. Pañcame imañhi dhammadvayanti kusalesu dhammesu asantuṭṭhitā, padhānasmiṃ anosakkanasaṅkhātaṃ dhammadvayaṃ. Imināti ‘‘asantuṭṭhitā kusalesu dhammesū’’ti vacanena. Imaṃ dīpetīti ‘‘yāva so uppajjati, na tāvāhaṃ santuṭṭho ahosi’’nti etaṃ pariyantaṃ katvā vakkhamānatthaṃ dīpeti. Padhānasminti vīriyārambhe. Imamatthanti ‘‘padhānasmiñcā’’tiādinā vuttamatthaṃ. Vīriyappavāhe vattamāne antarā eva paṭigamanaṃ nivattanaṃ paṭivānaṃ, tadassa atthīti paṭivānī, na paṭivānī appaṭivānī, tassa bhāvo appaṭivānitā, anosakkanāti āha ‘‘appaṭivānitāti appaṭikkamanā anosakkanā’’ti. Tattha anosakkanāti appaṭinivatti.

Āgamanīyapaṭipadāti samathavipassanāsaṅkhātā pubbabhāgapaṭipatti. Sā hi āgacchanti visesamadhigacchanti etāya, āgacchati vā visesādhigamo etāyāti āgamanīyā, sā eva paṭipajjitabbato paṭipadāti āgamanīyapaṭipadā. Appaṭivānapadhānanti osakkanārahitappadhānaṃ, antarā anosakkitvā katavīriyanti attho.

Upaññātasuttavaṇṇanā niṭṭhitā.

6. Saṃyojanasuttavaṇṇanā

6. Chaṭṭhe saṃyojanānaṃ hitā paccayabhāvenāti saṃyojaniyā, tebhūmakā dhammā. Tenāha ‘‘dasannaṃ saṃyojanāna’’ntiādi. Saṃyojaniye dhamme assādato anupassati sīlenāti assādānupassī, tassa bhāvo assādānupassitā. Nibbidānupassitāti etthāpi eseva nayo. Ukkaṇṭhanavasenāti saṃyojaniyesu tebhūmakadhammesu nibbindanavasena. Jananaṃ jāti, khandhānaṃ pātubhāvoti āha ‘‘jātiyāti khandhanibbattito’’ti, khandhānaṃ tattha tattha bhave aparāparaṃ nibbattitoti attho. Khandhaparipāko ekabhavapariyāpannānaṃ khandhānaṃ purāṇabhāvo. Ekabhavapariyāpannajīvitindriyappabandhavicchedavasena khandhānaṃ bhedo idha maraṇanti āha ‘‘maraṇenāti khandhabhedato’’ti. Antonijjhānaṃ cittasantāpo. Paridevo nāma ñātibyasanādīhi phuṭṭhassa vācāvippalāpo. So ca sokasamuṭṭhānoti āha ‘‘tannissitalālappitalakkhaṇehi paridevehī’’ti. Lālappitaṃ vācāvippalāpo, so ca atthato saddoyeva.

Dukkhanti idha kāyikaṃ dukkhaṃ adhippetanti āha ‘‘kāyapaṭipīḷanadukkhehī’’ti. Manovighātadomanassehīti manaso vighātakarehi domanassehi. Byāpādasampayogena manaso vihananarasañhi domanassaṃ. Bhuso āyāso upāyāso yathā ‘‘bhusamādānaṃ upādāna’’nti, so ca atthato ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito dosoyeva. Kāyacittānañhi āyāsanavasena dosasseva pavattiākāro upāyāsoti vuccati saṅkhārakkhandhapariyāpanno. Taṃ cuddasahi akusalacetasikehi añño eko cetasikadhammoti eke. Yaṃ visādoti ca vadanti.

Saṃyojanasuttavaṇṇanā niṭṭhitā.

7. Kaṇhasuttavaṇṇanā



我来为您直译这段巴利文：
5. 第五"此二法"即于诸善法不知足，及于精勤无退缩称为二法。"以此"即以"于诸善法不知足"之语。"显示此"即显示"直到彼生起，我都不满足"为边际的将说之义。"于精勤"即于发起精进。"此义"即以"于精勤"等所说之义。于精进流转中途返回、退转为退转，有彼为退转者，非退转为无退转，彼之性为无退转性，即无退缩，故说"无退转性即无退回无退缩"。其中"无退缩"即无退还。
"应来行道"即称为止观的前分修习。因为由此来、证得胜法，或由此而来胜法证得，故为应来，彼即应行故为行道，为应来行道。"无退转精勤"即离退缩的精勤，意为中途不退缩而作精进。
已知经注释终。
6. 结经注释
6. 第六"结生"即以成为诸结的因缘，即三界诸法。故说"为十结"等。以习性随观结生诸法之味为味随观者，彼之性为味随观性。于"厌离随观性"中也是此理。"以厌离"即以对结生三界诸法厌离。生为生，即蕴的显现，故说"生即蕴生起"，意为诸蕴于彼彼有中再再生起。蕴成熟即一有所摄诸蕴的老性。一有所摄命根相续断绝方式的诸蕴破坏此处为死，故说"死即蕴坏"。内忧为心苦。所谓悲即被亲戚灾等所触者的言语悲叹。彼是忧所生，故说"以彼所依叹相的悲"。叹即言语悲叹，彼就是声音。
"苦"此处意指身苦，故说"以身逼迫苦"。"以意扰恼忧"即以扰恼意的忧。因为忧以瞋相应而有摧毁意之味。极生烦恼为恼如"极取为取"，彼就是被亲戚灾等所触者所生的过度心苦引生的瞋。因为以身心烦恼方式的瞋的转起行相称为恼，摄属行蕴。一些人说它是十四不善心所之外的一个心所法。即说是所谓失望。
结经注释终。
7. 黑经注释

7. Sattame yathā ‘‘kaṇhā gāvī’’tiādīsu kāḷavaṇṇena samannāgatā ‘‘kaṇhā’’ti vuccati, na evaṃ kāḷavaṇṇatāya dhammā ‘‘kaṇhā’’ti vuccanti, atha kho kaṇhābhijātinibbattihetuto appabhassarabhāvakaraṇato vā ‘‘kaṇhā’’ti vuccantīti dassento ‘‘na kāḷavaṇṇatāyā’’tiādimāha. Kaṇhatāyāti kaṇhābhijātitāya. Kaṇhābhijātīti ca apāyā vuccanti manussesu ca dobhaggiyaṃ. Sarasenāti sabhāvena. Na hirīyati na lajjatīti ahiriko, puggalo, cittaṃ, taṃ sampayuttadhammasamudāyo vā. Tassa bhāvo ahirikkanti vattabbe ekassa ka-kārassa lopaṃ katvā ahirikanti vuttanti āha ‘‘ahirikanti ahirikabhāvo’’ti. Na ottappatīti anottāpī, puggalo, yathāvuttadhammasamudāyo vā, tassa bhāvo anottappanti āha ‘‘anottāpibhāvo’’ti.

Kaṇhasuttavaṇṇanā niṭṭhitā.

8. Sukkasuttavaṇṇanā



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7. 第七如"黑牛"等中以具有黑色称为"黑"，不如是诸法以黑色性称为"黑"，而是从生黑种性因或从作不光明性而称为"黑"，为显示此而说"非以黑色性"等。"黑性"即黑种性。黑种性即称为诸恶趣及人中的不幸。"自力"即自性。不愧不惭为无愧，或为人、心或与彼相应法的集合。彼之性为无愧性，应说ahirikkaṃ，省略一个ka音而说ahirikaṃ，故说"无愧即无愧性"。不怖畏为无畏，或为人或如前所说法的集合，彼之性为无畏，故说"无畏性"。
黑经注释终。
8. 白经注释

8. Aṭṭhame ‘‘sukkaṃ vattha’’ntiādīsu viya na vaṇṇasukkatāya dhammānaṃ sukkatā, atha kho sukkābhijātihetuto pabhassarabhāvakaraṇato cāti dassento ‘‘na vaṇṇasukkatāyā’’tiādimāha. Sukkatāyāti sukkābhijātitāya. Hirī pāpadhamme gūthaṃ viya passantī jigucchatīti āha ‘‘pāpato jigucchanalakkhaṇā hirī’’ti. Ottappaṃ te uṇhaṃ viya passantaṃ tato bhāyatīti vuttaṃ ‘‘bhāyanalakkhaṇaṃ otappa’’nti. Idañca hirottappaṃ aññamaññavippayogī pāpato vimukhabhūtañca, tasmā nesaṃ idaṃ nānākaraṇaṃ – ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. Attādhipati hirī, lokādhipati otappaṃ. Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ. Sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappanti.

Tattha ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti jātiṃ paccavekkhitvā, vayaṃ, sūrabhāvaṃ, bāhusaccaṃ paccavekkhitvā. Kathaṃ? ‘‘Pāpakaraṇaṃ nāmetaṃ na jātisampannānaṃ kammaṃ, hīnajaccānaṃ kevaṭṭādīnaṃ kammaṃ, mādisassa jātisampannassa idaṃ kātuṃ na yutta’’nti evaṃ tāva jātiṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakaraṇaṃ nāmetaṃ daharehi kattabbaṃ kammaṃ, mādisassa vaye ṭhitassa idaṃ kātuṃ na yutta’’nti evaṃ vayaṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakaraṇaṃ nāmetaṃ dubbalajātikānaṃ kammaṃ, mādisassa sūrabhāvasampannassa idaṃ kātuṃ na yutta’’nti evaṃ sūrabhāvaṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakammaṃ nāmetaṃ andhabālānaṃ kammaṃ, na paṇḍitānaṃ, mādisassa paṇḍitassa bahussutassa idaṃ kātuṃ na yutta’’nti evaṃ bāhusaccaṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Evaṃ ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti, samuṭṭhāpento ca hiriṃ nissāya pāpakammaṃ na karoti.

Kathaṃ bahiddhāsamuṭṭhānaṃ ottappaṃ? ‘‘Sace tvaṃ pāpakammaṃ karissasi, catūsu parisāsu garahappatto bhavissasi, tato taṃ sīlavanto sabrahmacārī vivajjissantī’’ti paccavekkhitvā bahiddhāsamuṭṭhānaṃ ottappaṃ nissāya pāpakammaṃ na karoti. Evaṃ bahiddhāsamuṭṭhānaṃ ottappaṃ.

Kathaṃ attādhipati hirī? Idhekacco kulaputto attānaṃ adhipatiṃ jeṭṭhakaṃ katvā ‘‘mādisassa saddhāpabbajitassa bahussutassa dhutadharassa na yuttaṃ pāpakammaṃ kātu’’nti pāpaṃ na karoti. Evaṃ attādhipati hirī. Tenāha bhagavā ‘‘so attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharatī’’ti (a. ni. 

我来为您直译这段巴利文：
8. 第八如"白衣"等中非以颜色白性为诸法的白性，而是从生白种性因及从作光明性，为显示此而说"非以颜色白性"等。"白性"即白种性。惭见恶法如粪而厌恶，故说"惭以厌恶恶为相"。畏见彼如热而怕畏，故说"畏以怕畏为相"。此惭愧不相离而背离恶，故彼等此差异 - 惭是内生起，畏是外生起。惭以自为主，畏以世间为主。惭住于惭愧性，畏住于怕畏性。惭以恭敬为相，畏以见罪过怕畏为相。
其中内生起惭以四因生起：省察生、年龄、勇性、多闻。如何？"作恶非生具足者之业，是渔夫等下种姓者之业，如我生具足者不应作此"，如是首先省察生而不作恶生起惭。如是"作恶是年轻人应作之业，如我住此年龄不应作此"，如是省察年龄而不作恶生起惭。如是"作恶是弱者之业，如我具足勇性不应作此"，如是省察勇性而不作恶生起惭。如是"作恶是愚痴者之业，非智者之业，如我智者多闻者不应作此"，如是省察多闻而不作恶生起惭。如是以四因生起内生起惭，生起时依惭而不作恶业。
如何外生起畏？"若你作恶业，将于四众中受呵责，然后有戒同梵行者将远离你"，省察已依外生起畏而不作恶业。如是外生起畏。
如何以自为主惭？此中某善男子以自己为主为上而"如我信心出家者、多闻者、持头陀行者不应作恶业"而不作恶。如是以自为主惭。故世尊说"彼以自己为主而断不善，修善，断有过，修无过，保持清净自己"。

3.40).

Kathaṃ lokādhipati ottappaṃ? Idhekacco kulaputto lokaṃ adhipatiṃ jeṭṭhakaṃ katvā ‘‘sace kho tvaṃ pāpakammaṃ kareyyāsi, sabrahmacārino tāva taṃ jānissanti, mahiddhikā mahānubhāvā loke ca samaṇabrāhmaṇā devatā ca, tasmā te na yuttaṃ pāpaṃ kātu’’nti pāpakammaṃ na karoti. Yathāha – ‘‘mahā kho panāyaṃ lokasannivāso, mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti, tepi maṃ evaṃ jānissanti ‘passatha, bho, imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Santi devatā iddhimantiniyo dibbacakkhukā paracittaviduniyo, tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti, tāpi maṃ jānissanti ‘passatha, bho, imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti…pe… so lokaṃyeva adhipatiṃ karitvā akusalaṃ…pe… pariharatī’’ti. Evaṃ lokādhipati ottappaṃ.

Lajjāsabhāvasaṇṭhitāti ettha lajjāti lajjanākāro, tena sabhāvena saṇṭhitā hirī. Bhayanti apāyabhayaṃ, tena sabhāvena saṇṭhitaṃ ottappaṃ. Tadubhayaṃ pāpaparivajjane pākaṭaṃ hoti. Tattha yathā dvīsu ayoguḷesu eko sītalo bhaveyya gūthamakkhito, eko uṇho āditto. Tesu yathā sītalaṃ gūthamakkhitattā jigucchanto viññujātiko na gaṇhāti, itaraṃ ḍāhabhayena. Evaṃ paṇḍito lajjāya jigucchanto pāpaṃ na karoti, ottappena apāyabhayabhīto pāpaṃ na karoti, evaṃ lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ.

Kathaṃ sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ? Ekacco hi jātimahattapaccavekkhaṇā, satthumahattapaccavekkhaṇā, dāyajjamahattapaccavekkhaṇā, sabrahmacārimahattapaccavekkhaṇāti evaṃ catūhi kāraṇehi tattha gāravena sappatissavalakkhaṇaṃ hiriṃ samuṭṭhāpetvā pāpaṃ na karoti. Ekacco attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayanti evaṃ catūhi kāraṇehi vajjato bhāyanto vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ paccupaṭṭhāpetvā pāpakammaṃ na karoti. Ettha ca ajjhattasamuṭṭhānāditā hirottappānaṃ tattha tattha pākaṭabhāvena vuttā, na pana nesaṃ kadāci aññamaññavippayogo. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ atthīti. Evamettha vitthārato atthavaṇṇanā veditabbā.

Sukkasuttavaṇṇanā niṭṭhitā.

9. Cariyasuttavaṇṇanā



我来为您直译这段巴利文：
如何以世间为主畏？此中某善男子以世间为主为上而"若你作恶业，同梵行者且将知你，有大神通大威力的世间沙门婆罗门和天人也将知，因此你不应作恶"而不作恶业。如说："此世间众生甚大，于此大世间众生中有神通具足、天眼具足、他心智具足的沙门婆罗门。他们从远处也能见，近处也不见，以心知心，他们也将如是知我'看，诸位，此善男子以信从家出家为无家，而住杂染诸恶不善法'。有神通具足、天眼具足、他心智具足的诸天人，她们从远处也能见，近处也不见，以心知心，她们也将如是知我'看，诸位，此善男子以信从家出家为无家，而住杂染诸恶不善法'⋯⋯彼以世间为主而断不善⋯⋯保持"。如是以世间为主畏。
"住于惭愧性"中，惭即惭愧行相，住于彼性为惭。畏即恶趣畏，住于彼性为畏。彼二者在离恶时明显。其中如两铁丸，一是冷的涂粪，一是热的发火。其中如有智者以惭愧厌恶而不取冷的因涂粪，以燃烧怕畏而不取另一个。如是智者以惭愧厌恶而不作恶，以畏怕恶趣畏而不作恶，如是惭住于惭愧性，畏住于怕畏性。
如何惭以恭敬为相，畏以见罪过怕畏为相？某人以省察生之大、师之大、承继之大、同梵行者之大，如是以四因于彼生起以恭敬为相的惭而不作恶。某人以怕自责、怕他责、怕刑罚、怕恶趣，如是以四因怕畏罪过而现起以见罪过怕畏为相的畏而不作恶业。此中惭畏的内生起等是依彼彼明显性而说，并非彼等有时相离。因为没有无怕畏的惭愧，或无惭愧的怕恶。如是此处应知义释的详细。
白经注释终。
9. 行经注释<.Assistant>

9. Navame lokanti sattalokaṃ. Sandhārentīti ācārasandhāraṇavasena dhārenti. Ṭhapentīti mariyādāyaṃ ṭhapenti. Rakkhantīti ācārasandhāraṇena mariyādāyaṃ ṭhapetvā rakkhanti. Garucittīkāravasena na paññāyethāti garuṃ katvā citte karaṇavasena na paññāyetha, ayamācāro na labbheyya. Mātucchāti vāti ettha iti-saddo ādyattho. Tena mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vāti ime saṅgaṇhāti. Tattha mātu bhaginī mātucchā. Mātulabhariyā mātulānī. Garūnaṃ dārā mahāpitucūḷapitujeṭṭhabhātuādīnaṃ garuṭṭhāniyānaṃ bhariyā. Yathā ajeḷakātiādīsu ayaṃ saṅkhepattho – yathā ajeḷakādayo tiracchānā hirottapparahitā mātāti saññaṃ akatvā bhinnamariyādā sabbattha sambhedena vattanti, evamayaṃ manussaloko yadi lokapāladhammā na bhaveyyuṃ, sabbattha sambhedena vatteyya. Yasmā panime lokapālakadhammā lokaṃ pālenti, tasmā natthi sambhedoti.

Cariyasuttavaṇṇanā niṭṭhitā.

10. Vassūpanāyikasuttavaṇṇanā

10. Dasame apaññattāti ananuññātā, avihitā vā. Vasseti vassārattaṃ sandhāya vadati, utuvasseti hemantaṃ sandhāya. Ekindriyaṃ jīvaṃ viheṭhentāti rukkhalatādīsu jīvasaññitāya evamāhaṃsu. Ekindriyanti ca kāyindriyaṃ atthīti maññamānā vadanti. Saṅghātaṃ āpādentāti vināsaṃ āpādentā. Saṃkasāyissantīti appossukkā nibaddhavāsaṃ vasissanti. Aparajjugatāya āsāḷhiyā upagantabbāti ettha aparajju gatāya assāti aparajjugatā, tassā aparajjugatāya atikkantāya, aparasmiṃ divaseti attho, tasmā āsāḷhipuṇṇamāya anantare pāṭipadadivase upagantabbāti evamettha attho daṭṭhabbo. Māsagatāya āsāḷhiyā upagantabbāti māso gatāya assāti māsagatā, tassā māsagatāya atikkantāya, māse paripuṇṇeti attho. Tasmā āsāḷhipuṇṇamato parāya puṇṇamāya anantare pāṭipadadivase upagantabbāti attho daṭṭhabbo.

Vassūpanāyikasuttavaṇṇanā niṭṭhitā.

Kammakāraṇavaggavaṇṇanāya līnatthappakāsanā niṭṭhitā.

2. Adhikaraṇavaggavaṇṇanā

11. Dutiyavaggassa paṭhame appaṭisaṅkhāne na kampatīti paṭisaṅkhānabalaṃ, upaparikkhanapaññāyetaṃ nāmaṃ. Vīriyasīsena satta bojjhaṅge bhāventassa uppannaṃ balaṃ bhāvanābalaṃ. Vīriyupatthambhena hi kusalabhāvanā balavatī thirā uppajjati, tathā uppannā balavatī kusalabhāvanā balavanto satta bojjhaṅgātipi vuccanti. Atthato vīriyasambojjhaṅgasīsena satta bojjhaṅgā honti. Vuttampi cetaṃ – ‘‘tattha katamaṃ bhāvanābalaṃ? Yā kusalānaṃ dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, idaṃ vuccati bhāvanābalaṃ. Sattapi bojjhaṅgā bhāvanābala’’nti (dha. sa. 1361).

Akampiyaṭṭhenāti paṭipakkhehi akampanīyaṭṭhena. Durabhibhavanaṭṭhenāti durabhibhavanīyaṭṭhena. Anajjhomaddanaṭṭhenāti adhibhavitvā anavamaddanaṭṭhena. Etānīti etāni yathāvuttāni dvepi balāni. Etadaggaṃ nāgatanti ‘‘etadaggaṃ, bhikkhave, dvinnaṃ balānaṃ yadidaṃ bhāvanābala’’nti evamettha etadaggaṃ nāgatanti attho.



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9. 第九"世间"即有情世间。"维持"即以行为维持方式而持。"安立"即安立于界限。"护持"即以行为维持而安立于界限后护持。"不应由尊重思维方式而现"即不应由作为尊重而在心中作的方式而现，此行为不应获得。"或母姊"中，iti音为初义。由此摄取"或母之妻"或"阿阇黎之妻"或"尊者之妻"等。其中母之姊妹为母姊。舅父之妻为舅母。尊者之妻为大父、小父、长兄等尊者地位者之妻。如"山羊羊"等中此略义 - 如山羊等畜生无惭愧，不作母想，破界限，于一切处混杂而行，如是此人世间若无世护法，于一切处混杂而行。因为此等世护法护世间，故无混杂。
行经注释终。
10. 雨安居经注释
10. 第十"未制定"即未允许，或未设定。"雨"即说关于雨时，"季雨"即关于冬季。"伤害一根命"即对树藤等作生命想而如是说。"一根"即想有身根而说。"导致毁坏"即导致灭坏。"将混居"即不勤者将住固定住所。"于过去的阿沙荼月应入"中，过去的为过去的，于彼过去的即已过，即他日的意思，故应知此处意为于阿沙荼满月次日布萨日应入。"于月过的阿沙荼月应入"即月过的为月过的，于彼月过的即已过，即月圆满的意思。故应知意为于阿沙荼满月后满月次日布萨日应入。
雨安居经注释终。
折磨品注释中隐义显明终。
2. 争论品注释
11. 第二品第一"于不思择不动"为思择力，此是省察慧的名称。以精进为首修七觉支所生的力为修习力。因为由精进支持，善修习生起有力坚固，如是生起的有力善修习七觉支也称为有力。就义而言，以精进觉支为首的七觉支。这也说："其中何为修习力？凡诸善法的数数修习、修习、多作，此称为修习力。七觉支也是修习力"。
"以不动义"即以不为对治所动义。"以难胜义"即以难胜服义。"以不被压制义"即以不被胜服压制义。"此等"即此等如前所说二力。"此为最上未来"即"诸比丘，此是二力中最上，即是修习力"，如是应知此处此为最上未来的意思。

12. Dutiye vivekaṃ nissitanti vivekanissitaṃ, yathā vā vivekavasena pavattaṃ jhānaṃ ‘‘vivekaja’’nti vuttaṃ, evaṃ vivekavasena pavatto satisambojjhaṅgo ‘‘vivekanissito’’ti daṭṭhabbo. Nissayaṭṭho ca vipassanāmaggānaṃ vasena maggaphalānaṃ veditabbo, asatipi vā pubbāparabhāve ‘‘paṭiccasamuppādo’’ti ettha paccayena samuppādanaṃ viya avinābhāvidhammabyāpārā nissayanabhāvanā sambhavantīti. ‘‘Tadaṅgasamucchedanissaraṇavivekanissita’’nti vatvā paṭippassaddhivivekanissitassa avacanaṃ ‘‘satisambojjhaṅgaṃ bhāvetī’’tiādinā idha bhāvetabbānaṃ sambojjhaṅgānaṃ vuttattā. Bhāvitabojjhaṅgassa hi sacchikātabbā balabojjhaṅgā, tesaṃ kiccaṃ paṭippassaddhiviveko. Ajjhāsayatoti ‘‘nibbānaṃ sacchikarissāmī’’ti pavattaajjhāsayato. Yadipi hi vipassanākkhaṇe saṅkhārārammaṇaṃ cittaṃ, saṅkhāresu pana ādīnavaṃ disvā tappaṭipakkhe nibbāne ninnatāya ajjhāsayato nissaraṇavivekanissito hoti uṇhābhibhūtassa puggalassa sītaninnacittatā viya.

‘‘Pañcavidhavivekanissitampīti eke’’ti vatvā tattha yathāvuttavivekattayato aññaṃ vivekadvayaṃ uddharitvā dassetuṃ ‘‘te hī’’tiādi vuttaṃ. Tattha jhānakkhaṇe tāva kiccato vikkhambhanavivekanissitaṃ, vipassanākkhaṇe ajjhāsayato paṭippassaddhivivekanissitaṃ bhāvetīti vattabbaṃ ‘‘evāhaṃ anuttaraṃ vimokkhaṃ upasampajja viharissāmī’’ti tattha ninnajjhāsayatāya. Tenāha ‘‘tasmā tesaṃ matenā’’tiādi. Heṭṭhā kasiṇajjhānaggahaṇena āruppānampi gahaṇaṃ daṭṭhabbaṃ, tasmā ‘‘etesaṃ jhānāna’’nti imināpi tesaṃ saṅgaho veditabbo. Yasmā pahānavinayo viya virāganirodhāpi idhādhippetavivekena atthato nibbisiṭṭhā, tasmā vuttaṃ ‘‘esa nayo virāganissitantiādīsū’’ti. Tenāha ‘‘vivekatthā eva hi virāgādayo’’ti.

Vossagga-saddo pariccāgattho pakkhandanattho cāti vossaggassa duvidhatā vuttā. Vossajjanañhi pahānaṃ vissaṭṭhabhāvena nirodhanapakkhandanampi ca . Tasmā vipassanākkhaṇe tadaṅgavasena maggakkhaṇe samucchedavasena paṭipakkhassa pahānaṃ vossaggo, tathā vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe ārammaṇakaraṇena vissaṭṭhasabhāvatā vossaggoti veditabbaṃ. Tenevāha ‘‘tattha pariccāgavossaggo’’tiādi. Ayaṃ satisambojjhaṅgoti ayaṃ missakavasena vutto satisambojjhaṅgo. Yathāvuttena pakārenāti tadaṅgappahānasamucchedappahānappakārena tanninnatadārammaṇappakārena ca. Pubbe vossaggavacanasseva atthassa vuttattā āha ‘‘sakalena vacanenā’’ti. Pariṇamantanti vipassanākkhaṇe tadaṅgatanninnappakārena pariṇamantaṃ. Pariṇatanti maggakkhaṇe samucchedatadārammaṇappakārena pariṇataṃ. Pariṇāmo nāma idha paripākoti āha ‘‘paripaccantaṃ paripakkañcā’’ti. Paripāko ca āsevanalābhena laddhasāmatthiyassa kilese pariccajituṃ nibbānaṃ pakkhandituṃ tikkhavisadabhāvo. Tenāha ‘‘ayañhī’’tiādi. Esa nayoti yvāyaṃ nayo ‘‘vivekanissita’’ntiādinā satisambojjhaṅge vutto, sesesu dhammavicayasambojjhaṅgādīsupi eseva nayo, evaṃ tattha netabbanti attho.


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12. 第二"依止远离"即远离所依止，或如依远离方式转起的禅称为"远离生"，如是依远离方式转起的念觉支应知为"远离所依止"。依止义应由观和道的方式了知道果，或虽无前后性，如"缘起"中由缘而生起一样，不相离法作用的依止修习可生。说"依止别分断、正断、出离远离"后，不说依止寂止远离，是因此处以"修念觉支"等说所应修的觉支。因为已修觉支应证得的力觉支，彼等作用是寂止远离。"由意乐"即由"我将证涅槃"而转起的意乐。虽然于观时心缘诸行，但见诸行过患后，由意乐倾向彼对治涅槃而成为出离远离所依止，如被热所逼的人的心倾向冷。
说"有人说依止五种远离"后，为举出显示除前述三种远离外的其他二种远离而说"彼等"等。其中且于禅那时由作用依止伏远离，于观时由意乐依止寂止远离应说，因为"如是我将成就无上解脱而住"而于彼有倾向意乐。故说"故依彼等意见"等。应知以下遍处禅的摄取也摄取无色，故以"此等禅"也应知摄取彼等。因为断律如离贪、灭与此处所意远离义无别，故说"此理于依止离贪等中"。故说"因为离贪等就是远离义"。
舍断语有舍弃义和趣入义，故说舍断有二种。因为舍弃即断，以舍弃状态趣入灭。故应知于观时以别分方式，于道时以正断方式断对治为舍断，如是于观时以倾向彼方式，于道时以作所缘方式成为舍断性。故说"其中舍弃舍断"等。"此念觉支"即此以杂合方式所说的念觉支。"以如前所说的方式"即以别分断、正断方式和倾向彼、缘彼方式。因先已说舍断语的义，故说"以整句"。"趣向"即于观时以别分倾向方式趣向。"已趣向"即于道时以正断缘彼方式已趣向。此处成熟名为转变，故说"正成熟与已成熟"。成熟即由修习获得能力后,能舍弃烦恼趣入涅槃的锐利清净性。故说"因为此"等。"此理"即此"依止远离"等于念觉支所说的理趣，于其余择法觉支等中也是此理，如是应于彼处引导的意思。


‘‘Vivekanissita’’ntiādīsu labbhamānamatthaṃ sāmaññato dassetvā idāni idhādhippetamatthaṃ dassento ‘‘idha panā’’tiādimāha. Tattha sabbasaṅkhatehīti sabbehi paccayasamuppannadhammehi. Sabbesanti saṅkhatadhammānaṃ. Vivekaṃ ārammaṇaṃ katvāti nibbānasaṅkhātaṃ vivekaṃ ārammaṇaṃ katvā. Tañca khoti tadeva satisambojjhaṅgaṃ.

13. Tatiye cittekaggatthāyāti cittasamādhānatthāya, diṭṭhadhamme sukhavihārāyāti attho. Cittekaggatāsīsena hi diṭṭhadhammasukhavihāro vutto. Sukkhavipassakakhīṇāsavānaṃ vasena hetaṃ vuttaṃ. Te hi samāpajjitvā ‘‘ekaggacittā sukhaṃ divasaṃ viharissāmā’’ti icceva kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattenti. Vipassanāpādakatthāyātiādīsu pana sekkhaputhujjanā ‘‘samāpattito vuṭṭhāya samāhitena cittena vipassāmā’’ti nibbattentā vipassanāpādakatthāya bhāventi.

Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakajjhānaṃ samāpajjitvā samāpattito vuṭṭhāya ‘‘ekopi hutvā bahudhā hotī’’ti (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 2.70; 5.834, 842) vuttanayā abhiññāyo patthentā nibbattenti, te abhiññāpādakatthāya bhāventi. Ye aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā ‘‘sattāhaṃ acittā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti nibbattenti, te nirodhapādakatthāya bhāventi. Ye pana aṭṭha samāpattiyo nibbattetvā ‘‘aparihīnajjhānā brahmaloke uppajjissāmā’’ti nibbattenti, te bhavavisesatthāya bhāventi.

Yuttaṃ tāva cittekaggatāya bhavavisesatthatā viya vipassanāpādakatthatāpi catukkajjhānasādhāraṇāti tesaṃ vasena ‘‘cattāri jhānānī’’ti vacanaṃ, abhiññāpādakatthatā pana nirodhapādakatthatā ca catutthasseva jhānassa āveṇikā, sā kathaṃ catukkajjhānasādhāraṇā vuttāti? Paramparādhiṭṭhānabhāvato. Padaṭṭhānapadaṭṭhānampi hi padaṭṭhānanti vuccati kāraṇakāraṇanti yathā ‘‘tiṇehi bhattaṃ siddha’’nti.

14. Catutthe sasakassa uppatanaṃ viya hotīti pathavijigucchanasasakassa uppatanaṃ viya hoti. Tatthāyaṃ atthasallāpikā upamā – pathavī kira sasakaṃ āha – ‘‘he sasakā’’ti. Sasako āha – ‘‘ko eso’’ti. Kasmā mameva upari sabbairiyāpathe kappento uccārapassāvaṃ karonto maṃ na jānāsīti? Suṭṭhu tayā ahaṃ diṭṭho, mayā akkantaṭṭhānañhi aṅgulaggehi phuṭṭhaṭṭhānaṃ viya hoti, vissaṭṭhaudakaṃ appamattakaṃ, karīsaṃ kaṭakaphalamattaṃ, hatthiassādīhi pana akkantaṭṭhānampi mahantaṃ, passāvopi nesaṃ ghaṭamatto, uccāropi pacchimatto hoti, alaṃ mayhaṃ tayāti uppatitvā aññasmiṃ ṭhāne patito. Tato naṃ pathavī āha – ‘‘aho dūraṃ gatopi nanu mayhaṃyeva upari patitosī’’ti? So puna taṃ jigucchanto uppatitvā aññattha patito. Evaṃ vassasahassampi uppatitvā uppatitvā patamāno sasako neva pathaviyā antaṃ pāpuṇituṃ sakkoti. Na koṭinti na pubbakoṭiṃ. Itaresanti vipañcitaññuneyyapadaparamānaṃ.



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在"依止远离"等中显示一般所得义后，现在为显示此处所意义而说"此处"等。其中"一切有为"即一切缘生法。"一切"即诸有为法。"以远离为所缘"即以称为涅槃的远离为所缘。"而彼"即彼念觉支。
13. 第三"为心一境性"即为心等持，意为现法乐住。因为以心一境性为首说现法乐住。此是依纯观阿罗汉说。因为彼等入定"我们将一境心乐住一日"而如是作遍处准备生起八等至。但在"为观基础"等中，有学凡夫"从等至出起后以等持心观察"而生起，为观基础而修。
凡生起八等至，入神通基础禅，从等至出起后，欲求"一成多"等所说方式神通而生起者，彼等为神通基础而修。凡生起八等至，入灭尽定后"我们将七日无心，于现法得灭涅槃而乐住"而生起者，彼等为灭基础而修。凡生起八等至后"我们将不失禅而生梵世"而生起者，彼等为特殊有而修。
如心一境性适合为特殊有性，观基础性也是四禅共同，故依彼等说"四禅"，但神通基础性和灭基础性唯属第四禅，如何说为四禅共同？由相续为依。因为所依的所依也称为所依，如因的因，如说"以草煮饭"。
14. 第四"如兔子跳起"即如厌地兔子跳起。此中这是意义对话譬喻 - 据说地对兔子说："喂兔子！"兔子说："这是谁？" "为何你在我上作一切威仪、大小便而不知我？" "你被我善见，因为我所踏处如指尖所触处，排水很少，粪如豆粒大，但象马等所踏处也大，彼等的尿如罐量，粪如篮量，够了我与你！"而跳起落在别处。此时地对他说："呵！虽去远处，岂不是仍落在我上面？"他又厌恶而跳起落在别处。如是跳跳落落千年，兔子也不能到达地的边际。"不到"即不到前边际。"其余"即利根、应引导、信解法、钝根者。

15. Pañcame samathehi adhikarīyati vūpasammatīti adhikaraṇaṃ, aṭṭhārasa bhedakaravatthūni nissāya uppanno vivādoyeva vivādādhikaraṇaṃ. ‘‘Idha bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā’’tiādinā (cūḷava. 215) catasso vipattiyo nissāya uppanno anuvādoyeva anuvādādhikaraṇaṃ. Pañcapi āpattikkhandhā āpattādhikaraṇaṃ. ‘‘Sattapi āpattikkhandhā āpattādhikaraṇa’’nti (cūḷava. 215) vacanato āpattiyeva āpattādhikaraṇaṃ. ‘‘Yā saṅghassa kiccayatā karaṇīyatā apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma’’nti (cūḷava. 215) evamāgataṃ catubbidhaṃ saṅghakiccaṃ kiccādhikaraṇanti veditabbaṃ. Sesamettha uttānameva.



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15. 第五"以平息而办理"即事，依十八破和事而生起的诤论即诤论事。"此处诸比丘指责比丘犯戒缺失"等所说，依四种缺失而生起的指责即指责事。五种罪聚为罪事。由"七种罪聚为罪事"之语，罪即罪事。"凡僧团所应作、所应办的白羯磨、单白羯磨、白二羯磨、白四羯磨"如是所来的四种僧事应知为事事。此中其余显明。

16. Chaṭṭhe apākaṭanāmoti ‘‘selo, kūṭadanto’’tiādinā anabhiññāto. Yena vā kāraṇenāti hetumhi idaṃ karaṇavacanaṃ. Hetuattho hi kiriyākāraṇaṃ, na karaṇaṃ viya kiriyattho, tasmā nānappakāraguṇavisesādhigamatthā idha upasaṅkamanakiriyāti ‘‘annena vasati, ajjhenena vasatī’’tiādīsu viya hetuatthamevetaṃ karaṇavacanaṃ yuttaṃ, na karaṇatthaṃ tassa ayujjamānattāti vuttaṃ ‘‘yena vā kāraṇenā’’ti. Avibhāgato satataṃ pavattitaniratisayasāduvipulāmatarasasaddhammaphalatāya sāduphalaniccaphalitamahārukkhena bhagavā upamito. Sāduphalūpabhogādhippāyaggahaṇeneva hi rukkhassa sāduphalatā gahitāti. Upasaṅkamīti upasaṅkanto. Sampattakāmatāya hi kiñci ṭhānaṃ gacchanto taṃtaṃpadesātikkamanena upasaṅkami, upasaṅkantoti ca vattabbataṃ labhati. Tenāha ‘‘gatoti vuttaṃ hotī’’ti, upagatoti attho. Upasaṅkamitvāti pubbakālakiriyāniddesoti āha ‘‘upasaṅkamanapariyosānadīpana’’nti. Tatoti yaṃ ṭhānaṃ patto ‘‘upasaṅkamī’’ti vutto, tato upagataṭṭhānato.

Yathā khamanīyādīni pucchantoti yathā bhagavā ‘‘kacci te, brāhmaṇa, khamanīyaṃ, kacci yāpanīya’’ntiādinā khamanīyādīni pucchanto tena brāhmaṇena saddhiṃ samappavattamodo ahosi pubbabhāsitāya, evaṃ sopi brāhmaṇo tadanukaraṇena bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodataṃ upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha sammoditanti saṃsanditaṃ. Ekībhāvanti sammodanakiriyāya samānataṃ. Khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyya’’nti pucchati. Yāpanīyanti āhārādippaṭibaddhavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ. Dukkhajīvikābhāvena kacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ. Tadanurūpabalayogato kacci balaṃ. Sukhavihārasambhavena kacci phāsuvihāro atthīti sabbattha kacci-saddaṃ yojetvā attho veditabbo.

Balappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodaṃ janeti karotīti sammodanīkaṃ, tadeva sammodanīyaṃ. Sammoditabbato sammodanīyanti imaṃ pana atthaṃ dassetuṃ ‘‘sammodituṃ yuttabhāvato’’ti āha. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttaṃ. Suyyamānasukhatoti āpāthagatamadhurataṃ āha, anussariyamānasukhatoti vimaddaramaṇīyataṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha. Atthaparisuddhatāyāti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi.

Atidūraaccāsannappaṭikkhepena nātidūraṃ naccāsannaṃ nāma gahitaṃ, taṃ pana avakaṃsato ubhinnaṃ pasāritahatthāsaṅghaṭṭanena daṭṭhabbaṃ. Gīvaṃ pasāretvāti gīvaṃ parivaṭṭanavasena pasāretvā.


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16. 第六"不显名"即如"舍罗、牙锥"等不为人所知。"以何因缘"即此为因的具格语。因为因义是动作的原因，不如具义是动作，故此访问动作是为获得种种功德殊胜，如"以食住，以读诵住"等，此具格语适合因义，不适合具义，因为它不相应，故说"以何因缘"。世尊因无分别恒常转起无上甘美广大不死味正法果性，以甘果常结大树为譬。因为取甘果受用意乐，即取树的甘果性。"往诣"即已往诣。因为欲得到而去某处，以超越彼彼处而往诣，而得说为已往诣。故说"即是已去"，意为已到达。"往诣后"为先前动作的说明，故说"表示往诣完成"。"从彼"即从已到达说为"往诣"的处所，从已到达处。
"如问安乐等"即如世尊以"婆罗门，你还安忍吗？还能维持吗？"等问安乐等，与彼婆罗门先说话而有同等欢喜，如是彼婆罗门也以随效与世尊有同等欢喜的连接。为以譬喻显示彼同等欢喜性而说"如冷水"等。其中"欢喜"即流合。"一性"即欢喜动作的相同性。"安忍"即问"此四轮九门身器以多苦性本性难忍，能否忍受"。"维持"即依食等维持，能否维持称为长时相续的生存。以无头痛等病，故问"少病"。以无难活，故问"少恼"。以彼彼事作中起立安乐性，故问"轻安"。以相应力具足，故问"有力"。以安乐住可能，故问"安住"。一切处应连接"岂"字而了知义。
"已得力的喜"即喜本身。"幼喜"为欢悦。生欢喜即作欢喜语，即是可欢喜。但为显示由应欢喜性为可欢喜此义而说"因适合欢喜"。"由应忆念性"即由应随念性。当说"应忆念"而作长音说为"可忆念"。"闻时乐"说适意甜美性，"忆时乐"说揉按可爱性。"语词清净性"说彼语以自性言词性而有言语善巧。"义清净性"说义无垢染。"以种种方便"即以种种因缘。
以离太远太近而取不太远不太近，但它以下限应见两人伸手相触。"伸颈"即转动方式伸颈。


Etadavocāti etaṃ ‘‘ko nu kho, bhante, hetū’’tiādipucchāvacanaṃ avoca. Teneva ‘‘etadavocā’’ti padaṃ uddharitvā duvidhā hi pucchātiādinā pucchāvibhāgaṃ dasseti. Tattha agāre niyutto agāriko, tassa pucchā agārikapucchā. Agārikato añño anagāriko pabbajjūpagato, tassa pucchā anagārikapucchā. Kiñcāpi aññattha ‘‘janako hetu, paggāhako paccayo. Asādhāraṇo hetu, sādhāraṇo paccayo. Sabhāgo hetu, asabhāgo paccayo. Pubbakāliko hetu, sahapavatto paccayo’’tiādinā hetupaccayā vibhajja vuccanti. Idha pana ‘‘cattāro kho, bhikkhave, mahābhūtā hetu cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāyā’’tiādīsu (ma. ni. 3.86) viya hetupaccayasaddā samānatthāti dassento ‘‘ubhayampetaṃ kāraṇavevacanamevā’’ti āha. Visamacariyāti bhāvanapuṃsakaniddeso.

Abhikkantāti atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Tathā hi ‘‘nikkhanto paṭhamo yāmo’’ti upari vuttaṃ. Abhikkantataroti ativiya kantataro manoramo, 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 paricchedena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasa disā pabhāsento, cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe.

‘‘Coro, coro; sappo, sappo’’tiādīsu bhaye āmeḍitaṃ. ‘‘Vijjha, vijjha; pahara, paharā’’tiādīsu kodhe. ‘‘Sādhu, sādhū’’tiādīsu (ma. ni. 327.saṃ. ni. 2.127; 3.35; 5.1085) pasaṃsāyaṃ. ‘‘Gaccha, gaccha; lunāhi, lunāhī’’tiādīsu turite. ‘‘Āgaccha, āgacchā’’tiādīsu kotūhale. ‘‘Buddho, buddhoti cintento’’tiādīsu (bu. vaṃ. 2.44) acchare. ‘‘Abhikkamathāyasmanto, abhikkamathāyasmanto’’tiādīsu hāse. ‘‘Kahaṃ ekaputtaka, kahaṃ ekaputtakā’’tiādīsu (ma. ni. 2.353; saṃ. ni. 2.63) soke. ‘‘Aho sukhaṃ, aho sukha’’ntiādīsu (udā. 20; dī. ni. 

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"说此"即说此"大德,何因"等问句。因此举出"说此"语后，以"问有二种"等显示问的分类。其中从事于俗家为俗家者，他的问为俗家问。除俗家者外为非俗家出家者，他的问为出家问。虽然在别处说"生因为因,助成为缘。不共为因,共为缘。类似为因,不类似为缘。前时为因,俱生为缘"等分别因缘。但此处如"诸比丘,四大种为因,四大种为缘,为安立色蕴"等中,显示因缘语同义而说"此二都是原因的同义语"。"不善行"为中性形容词。
"胜"即超越、离去的意思,故说"见于尽"。如是上说"初夜已过"。"更胜"即极为可意喜意,如是为美好善好,故说"见于美"。"何者"即在天、龙、夜叉、乾闼婆等中何者？"我的"即我。"足"即足。"神力"即以如是天神力。"威光"即以如是眷属和范围。"照"即照耀。"殊胜"即极为可意可爱美形。"容色"即肤色身色光辉。"普照诸方"即照耀十方,如月如日作一光一明,此为偈义。"美形"即殊胜形具足形。
如"贼,贼;蛇,蛇"等于怖畏重复。如"刺,刺;打,打"等于忿怒。如"善哉,善哉"等于赞叹。如"去,去;割,割"等于急迫。如"来,来"等于好奇。如"佛,佛而思惟"等于惊异。如"请进尊者,请进尊者"等于欢笑。如"独子何在,独子何在"等于忧愁。如"啊乐,啊乐"等于...

3.305; cūḷava. 332) pasāde. Ca-saddo avuttasamuccayatto. Tena garahāasammānādīnaṃ saṅgaho daṭṭhabbo. Tattha ‘‘pāpo, pāpo’’tiādīsu garahāyaṃ. ‘‘Abhirūpaka, abhirūpakā’’tiādīsu asammāne daṭṭhabbaṃ.

Nayidaṃ āmeḍitavasena dvikkhattuṃ vuttaṃ, atha kho atthadvayavasenāti dassento ‘‘atha vā’’tiādimāha. ‘‘Abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakavasena vuttaṃ, taṃ pana bhagavato vacanaṃ dhammassa desanāti katvā tathā vuttaṃ ‘‘bhoto gotamassa dhammadesanā’’ti. Dutiyapadepi eseva nayo. Dosanāsanatoti rāgādikilesavidhamanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampāpanato. Ye guṇe desanā adhigameti, tesu padhānabhūte tāva dassetuṃ ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpamukhā hi lokiyā guṇā, paññāpamukhā lokuttarā .

Sīlādiatthasampattiyā sātthato, sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddappayogatāya uttānapadato, saṇhasukhumabhāvena duviññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddappayogatāya kaṇṇasukhato, vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato, thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā paresaṃ rāgapariḷāhādivūpasamanena karuṇāsītalato, kilesandhakāravidhamanena paññāvadātato. Karavīkarutamañjutāya āpātharamaṇīyato, pubbāparāviruddhasuvisuddhatthatāya vimaddakkhamato. Āpātharamaṇīyatāya evaṃ suyyamānasukhato, vimaddakkhamatāya hitajjhāsayappavattitatāya ca vīmaṃsiyamānahitato. Evamādīhīti ādi-saddena saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādavigamanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvārapidhānato, saggamokkhadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghātanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhajātaṃ. Uparimukhanti uddhaṃmukhaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā ‘‘nissandehaṃ esa maggo, evaṃ gaccheyyā’’ti vadeyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī.

Nikkujjitaṃ ādheyyassa anādhārabhūtaṃ bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya. Heṭṭhāmukhajātatāya saddhammavimukhaṃ, adhomukhaṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesanavasenāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 

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3.305;小品.332)于净信。"和"字为未说集合义。由此应见集取呵责、不敬等。其中如"恶者,恶者"等于呵责。如"美人啊,美人啊"等应见于不敬。
此非由重复而说二次，而是由二义,为显示此而说"或者"等。依"胜"语而依中性说，但彼世尊语为法的开示，故如是说"尊者瞿昙的法开示"。第二句中也是此理。"由除过"即由破除贪等烦恼。"由获德"即由成就戒等功德。为显示开示所获诸德中的主要者，故说"由生信由生慧"。因为信为首的是世间功德，慧为首的是出世间功德。
由戒等义成就故有义，由自性言词成就故有文。由易解词用故浅显语，由细微深奥义故深义。由柔软悦耳语音用故悦耳，由广大清净可爱义故入心。由摧破慢过慢故不自举，由制伏傲慢暴躁故不毁他。由利益意向转起，由令他息灭贪热恼等故慈悲清凉，由破除烦恼黑暗故智慧清净。由迦陵频伽声柔美故当前可爱，由前后不相违清净义故经得推敲。由当前可爱故如是闻时乐，由经得推敲故由利益意向转起而观察有益。"如是等"以等字应见摄取转轮回轮、转正法轮、去邪说、立正说、拔不善根、种善根、闭恶趣门、开天解脱门、息缠缚、断随眠等。
"覆置"即被某人覆口而置。"向下生"即自性向下生。"向上"即向上。"翻"即作开。"手携"即不说"向东向北去"等而手携说"此无疑是道，应如是去"。"黑分十四"即黑分的十四日。
覆置不能盛物的器皿，以作能盛方式而翻。由向下生性故背离正法，由覆置故堕于邪法，如是二句应如适合配合，非如次第。虽然欲贪等也是遮蔽因为是盖，但邪见以特别遮蔽，因为以邪执著方式对众生，故说"邪见丛林所遮"。故世尊说"诸比丘，我说邪见是最极罪过"。

1.310). Sabbo apāyagāmimaggo kummaggo ‘‘kucchito maggo’’ti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo. Teneva hi tadubhayappaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjotaggahaṇaṃ.Etehi pariyāyehīti etehi nikkujjitukkujjanappaṭicchannavivaraṇādiupamopamitabbākārehi.

Pasannakāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ. Tenāha ‘‘parāyaṇa’’nti. Parāyaṇabhāvo ca anatthanisedhanena atthasampaṭipādanena ca hotīti āha ‘‘aghassa, tātā, hitassa ca vidhātā’’ti. Aghassāti dukkhatoti vadanti, pāpatoti pana attho yutto. Nissakke cetaṃ sāmivacanaṃ. Ettha ca nāyaṃ gami-saddo nī-saddādayo viya dvikammako, tasmā yathā ‘‘ajaṃ gāmaṃ netī’’ti vuccati, evaṃ ‘‘bhagavantaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā. ‘‘Saraṇanti gacchāmī’’ti pana vattabbaṃ. Iti-saddo cettha luttaniddiṭṭho. Tassa cāyamattho – gamanañca tadadhippāyena bhajanaṃ jānanaṃ vāti dassento ‘‘iti iminā adhippāyenā’’tiādimāha. Tattha bhajāmītiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ. Bhajanaṃ vā saraṇādhippāyena upasaṅkamanaṃ. Sevanaṃ santikāvacaratā. Payirupāsanaṃ vattappaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasaraṇataṃyeva dīpeti. ‘‘Gacchāmī’’ti padassa bujjhāmīti ayamattho kathaṃ labbhatīti āha ‘‘yesaṃ hī’’tiādi.

Adhigatamagge sacchikatanirodheti padadvayenapi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’ti āha. Nanu ca kalyāṇaputhujjanopi yathānusiṭṭhaṃ paṭipajjatīti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itare sammattaniyāmokkamanābhāvato. Tathā hi te eva vuttā ‘‘apāyesu apatamāne dhāretī’’ti. Sammattaniyāmokkamanena hi apāyavinimuttisambhavo. Akkhāyatīti ettha iti-saddo ādyattho, pakārattho vā. Tena ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 

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1.310)。一切趣向恶趣之道为邪道，因为"恶道"。由与正见等正相反，邪见等八邪法为邪道。因此针对彼两者相反而说"显示天道解脱道"。依止酥等的灯不如依止油那样明亮，故取油灯。"以这些方式"即以这些覆置翻起、遮蔽开显等譬喻所譬喻的方式。
"净信所行"即净信者应作的恭敬。"归依"即依止。故说"究竟"。究竟性由防恶成就善而有，故说"为苦与利益的安立者"。"苦"有人说是苦，但义应是恶。此为从格的主格语。此中此"去"语不如"导"等语有二业，故如说"领羊去村"，不能说"我归依世尊去"。但应说"归依为去"。此中"为"字为省略说明。为显示其义为 - 去即以彼意趣亲近或了知，故说"以此意趣"等。其中"亲近"等，后后为前前的义语。或亲近为以归依意趣而接近。"近侍"为亲近侍奉。"奉侍"为以作义务回报而侍奉，如是一切也只表示无他归依。如何得"去"语有"了知"义？故说"因为彼等"等。
"已得道已证灭"以二语只显示住果者，非住道者，为显示彼等而说"及如教修行者"。岂非善凡夫也说为如教修行？虽如是说，但无余说唯住道者应如是说，非其他因无入正性决定。如是唯说彼等"护持不堕恶趣者"。因为由入正性决定而有脱离恶趣可能。"称为"中"为"字为初义或种类义。由此"诸比丘，凡有为无为法，离贪称为其最上"。

4.34) suttapadaṃ saṅgaṇhāti, ‘‘vitthāro’’ti vā iminā. Ettha ca ariyamaggo niyyānikatāya, nibbānaṃ tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena dhammoti vutto. Nibbānañhi ārammaṇapaccayabhūtaṃ labhitvā ariyamaggo tadatthasiddhiyā saṃvattati, tathāpi yasmā ariyaphalānaṃ ‘‘tāya saddhāya avūpasantāyā’’tiādivacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya niyyānānuguṇatāya niyyānapariyosānatāya ca. Pariyattidhammassa pana niyyānikadhammasamadhigamahetutāyāti iminā pariyāyena vuttanayena dhammabhāvo labbhati eva. Svāyamattho pāṭhāruḷho evāti dassento ‘‘na kevala’’ntiādimāha.

Kāmarāgo bhavarāgoti evamādibhedo sabbopi rāgo virajjati pahīyati etenāti rāgavirāgoti maggo kathito. Ejāsaṅkhātāya taṇhāya antonijjhānalakkhaṇassa sokassa ca taduppattiyaṃ sabbaso parikkhīṇattā anejamasokanti phalaṃ kathitaṃ. Appaṭikūlanti avirodhadīpanato kenaci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Sabbadhammakkhandhā kathitāti yojanā.

Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 357; ma. ni. 1.492; 3.54; a. ni. 6.12; pari. 274) evaṃ vuttāya diṭṭhiyā, ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324; ma. ni. 1.492; 3.54; a. ni. 

我来为您直译这段巴利文：
4.34）经句摄取，或以此"详说"。此中圣道由出离性，涅槃由是彼义成就因性，如是二者无余说为法。因为得涅槃为所缘缘而圣道转起成就彼义，如是因为从"彼信未寂"等语，对于圣果是由道断除的烦恼的止息断除作用，随顺出离性，和出离究竟性。而对于教法由出离法证得因性，如是以此方便说的方式而得法性。此义即经中升起，为显示此而说"不仅"等。
欲贪有贪等种类的一切贪由此离去断除，故说"离贪"为道。由称为动的爱及以内烧为相的忧，在彼生起时完全灭尽故，说"无动无忧"为果。"不违逆"由显示无违故与任何无违，或义为可意殊胜。由熟练状态转起，或由显示殊胜功德故"熟练"。配合为"说一切法蕴"。
"由见戒和合"即如说"圣者以此见出离而行者正趣尽苦，以如是见而住于见共"如是所说的见，"彼等戒无缺无穿无杂无染，自在为智者所赞不执取能引定，以如是戒而住于戒共"。

6.12; pari. 274) ca evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti ghaṭito, sametoti attho. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva. Aṭṭha ca puggala dhammadasā teti te purisayugavasena cattāropi puggalavasena aṭṭheva ariyadhammassa paccakkhadassāvitāya dhammadasā. Tīṇi vatthūni saraṇanti gamanena tikkhattuṃ gamanena ca tīṇi saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.

Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya kattuvibhāvanā tattha kosallāya hotīti saraṇagamanesu atthakosallatthaṃ ‘‘saraṇaṃ, saraṇagamanaṃ, yo ca saraṇaṃ gacchati, saraṇagamanappabhedo, saraṇagamanaphalaṃ, saṃkileso, bhedoti ayaṃ vidhi veditabbo’’ti vuttaṃ tena vinā saraṇagamanasseva asambhavato. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāya hotīti? Saccametaṃ, taṃ pana saṃkilesaggahaṇena atthato dīpitaṃ hotīti na gahitaṃ. Yāni hi nesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti.

Hiṃsatthassa dhātusaddassa vasenetaṃ padaṃ daṭṭhabbanti ‘‘hiṃsatīti saraṇa’’nti vatvā taṃ pana hiṃsanaṃ kesaṃ, kathaṃ, kassa vāti codanaṃ sodhento ‘‘saraṇagatāna’’ntiādimāha. Tattha bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ. Teneva cetasikadukkhassa gahitattā dukkhanti kāyikaṃ dukkhaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbampi dukkhaṃ. Tayidaṃ sabbaṃ parato phalakathāya āvi bhavissati. Etanti saraṇanti padaṃ. Evaṃ avisesato saraṇasaddassa padatthaṃ dassetvā idāni visesato dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Hite pavattanenāti ‘‘sampannasīlā, bhikkhave, viharathā’’tiādinā (ma. ni. 

我来为您直译这段巴利文：
6.12;遍知.274）如是所说的戒和合状态，义为见戒共。"和合"即结合，义为同聚。因为圣人虽住于任何远处，由自己功德和合性而和合。"八人法见者"即彼等由人对四、由人八，因为是正法的现见者故为法见者。"三事归依"即以归依行及三次行为三归依。"显示"即以语言表明自己心中所得。
如归依的境界差别、果、染污等的区别，显示作者也是为了通达彼处，故为了通达归依义理说"应知此归依、归依行、归依者、归依差别、归依果、染污、破坏的方法"，因为无此则归依本身不能成立。为何此处不取清净，岂非显示清净也是为了通达彼处？此确实如是，但它以取染污而义已显示故不取。因为彼等的染污因如无明等，由于不生起一切未生之法，及断除已生之法而有清净。
"依杀义的词根音应见此语"，故说"杀故为归依"后，为净除"彼杀是对谁的、如何、为谁"之诘问而说"归依者"等。其中"怖"为轮回怖。"惊惧"为心惶恐。因此已取心苦故"苦"为身苦。"恶趣苦恼"为恶趣所摄一切苦。此一切后于果说中将明显。"此"即归依语。如是显示归依语的一般语义后，为显示特殊义而说"或者"等。"令转于利"即如"诸比丘，请具足戒而住"等。

1.64, 69) atthe niyojanena. Ahitā nivattanenāti ‘‘pāṇātipātassa kho pāpako vipāko abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato nivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattippavattihetukaṃ byasanaṃ appavattikaraṇena vināseti buddho. Bhavakantārā uttāraṇena maggasaṅkhāto dhammo. Itaro assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena pūjāvasena ca upanītānaṃ sakkārānaṃ. Vipulaphalappaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsati saṅgho anuttaradakkhiṇeyyabhāvatoti adhippāyo. Imināpi pariyāyenāti imināpi vibhajitvā vuttena kāraṇena.

‘‘Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evaṃ pavatto tattha ratanattaye pasādo tappasādo, tadeva rattanattayaṃ garu etassāti taggaru, tabbhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā. Tāhi tappasādataggarutāhi. Vidhutadiṭṭhivicikicchāsammohaassaddhiyāditāya vihatakileso. Tadeva ratanattayaṃ parāyaṇaṃ gati tāṇaṃ leṇanti evaṃ pavattiyā tapparāyaṇatākārappavatto cittuppādosaraṇagamanaṃ saraṇanti gacchati etenāti. Taṃsamaṅgīti tena yathāvuttacittuppādena samannāgato. Evaṃ upetīti evaṃ bhajati sevati payirupāsati, evaṃ vā jānāti bujjhatīti evamattho veditabbo.

Ettha ca pasādaggahaṇena lokiyasaraṇagamanamāha. Tañhi pasādappadhānaṃ. Garutāgahaṇena lokuttaraṃ. Ariyā hi ratanattayaguṇābhiññatāya pāsāṇacchattaṃ piya garuṃ katvā passanti, tasmā tappasādena vikkhambhanavasena vihatakileso, taggarutāya samucchedavasenāti yojetabbaṃ agāravakaraṇahetūnaṃ samucchindanato. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena aveccappasādassa itarassa ca gahaṇaṃ, tathā garutāgahaṇenāti ubhayenapi ubhayaṃ saraṇagamanaṃ yojetabbaṃ.

Maggakkhaṇe ijjhatīti yojanā. Nibbānārammaṇaṃ hutvāti etena atthato catusaccādhigamo eva lokuttarasaraṇagamananti dasseti. Tattha hi nibbānadhammo sacchikiriyābhisamayavasena, maggadhammo bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanattaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena, tathā ariyasaṅghaguṇā. Tenāha ‘‘kiccato sakalepi ratanattaye ijjhatī’’ti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohappaṭivedhena paṭividdhattāti adhippāyo. Ye pana vadanti ‘‘na saraṇagamanaṃ nibbānārammaṇaṃ hutvā pavattati, maggassa adhigatattā pana adhigatameva hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā’’ti, tesaṃ lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttaṃ duvidhassapi icchitabbattā.


我来为您直译这段巴利文：
1.64,69）以指导利益。"由令离不利"即如"杀生有恶报于来世"等,以显示过患等方式令离无益。"灭除怖畏"即佛陀以令不转而灭除由转于利不利为因的灾难。作为道的法以令度过有曠野。其他以施安慰而灭除众生的怖畏的连接。"作"即以布施方式、供养方式而献上的恭敬。僧众以作获得广大果报而灭除众生的怖畏,因为是无上应供的意思。"以此方式"即以此分别说的原因。
"世尊是正等觉者,法善说,僧众善行"如是转起对彼三宝的净信为彼净信,彼三宝为此重故为彼重,彼性为彼重性,彼净信与彼重性为彼净信彼重性。以彼等净信重性。由破除见、疑、痴、不信等性而破烦恼。彼三宝为依归、趣、护、洞,如是转起以此趣向彼为依方式而转起的心生起为归依而由此去。"具彼"即具足如是所说心生起。"如是趣向"即如是亲近、近侍、奉事,或如是知、觉悟,应知此义。
此中以取净信说世间归依。因为彼以净信为主。以取重性说出世间。因为圣者由知三宝功德而如石伞视为可爱可重,故应配合由彼净信以镇伏方式破烦恼,由彼重性以断除方式,因为断除作不恭敬的因。此中趣向彼即趣彼性,由彼应见摄取将说的四种归依。或不分别而显示净信重性,故以取净信摄取不动净信与其他,如是以取重性,应以二者配合二种归依。
道剎那成就的连接。"成为涅槃所缘"以此显示义为证得四谛即是出世间归依。因为此中涅槃法以作证现观方式,道法以修习现观方式通达时即成就归依性,而佛功德成为声闻所行境以遍知现观方式,如是圣僧功德。故说"就作用于全部三宝成就"。而成就时俱时成就,非如世间次第,因为由无痴通达而已通达的意思。有人说"归依不成为涅槃所缘而转起,但因证得道而已证得,如某些三明等的世间明等",他们应只有世间归依,无出世间,而此不适当,因为应欲求二种。


Tanti lokiyasaraṇagamanaṃ. Saddhāpaṭilābho ‘‘sammāsambuddho bhagavā’’tiādinā. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā. Sammādiṭṭhi buddhasubuddhataṃ, dhammasudhammataṃ, saṅghasuppaṭipattiñca lokiyāvabodhavaseneva sammā ñāyena dassanato. Saddhāmūlikā ca sammādiṭṭhīti etena saddhūpanissayā yathāvuttalakkhaṇā paññā lokiyasaraṇagamananti dasseti. Tenāha ‘‘diṭṭhijukammanti vuccatī’’ti. Diṭṭhiyeva attano paccayehi uju karīyatīti katvā , diṭṭhi vā uju karīyati etenāti diṭṭhijukammaṃ, tathāpavatto cittuppādo. Evañca katvā ‘‘tapparāyaṇatākārappavatto cittuppādo’’ti idañca vacanaṃ samatthitaṃ hoti, saddhāpubbaṅgamasammādiṭṭhiggahaṇaṃ pana cittuppādassa tappadhānatāyāti daṭṭhabbaṃ. Saddhāpaṭilābhoti iminā mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttaṃ saraṇagamanaṃ dasseti, sammādiṭṭhīti iminā ñāṇasampayuttaṃ saraṇagamanaṃ.

Tayidaṃ lokiyaṃ saraṇagamanaṃ. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇaṃ etassāti tapparāyaṇo, puggalo cittuppādo vā, tassa bhāvo tapparāyaṇatā, yathāvuttaṃ diṭṭhijukammameva. Saraṇanti adhippāyena sissabhāvaṃ antevāsikabhāvaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto. Sabbattha yathāvuttadiṭṭhijukammavaseneva attho veditabbo. Attapariccajananti saṃsāradukkhanissaraṇatthaṃ attano atthabhāvassa pariccajanaṃ. Esa nayo sesesupi. Buddhādīnaṃyevāti avadhāraṇaṃ attasanniyyātanādīsupi tattha tattha vattabbaṃ. Evañhi tadaññanivattanaṃ kataṃ hoti.

Evaṃ attasanniyyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Tena pariyāyantarehipi attasanniyyātanaṃ katameva hoti atthassa abhinnattāti dasseti. Āḷavakādīnanti ādi-saddena sātāgirihemavatādīnaṃ saṅgaho daṭṭhabbo. Nanu cete āḷavakādayo maggeneva āgatasaraṇagamanā, kathaṃ tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi ‘‘so ahaṃ vicarissāmi…pe… sudhammataṃ (saṃ. ni. 

我来为您直译这段巴利文：
"彼"即世间归依。"获得信"即以"世尊是正等觉者"等。"以信为根"即以如上所说信为先导。"正见"由以世间了知方式正确如理见佛善觉性、法善法性、僧善行性。"以信为根的正见"以此显示依信如上所说相的智慧是世间归依。故说"称为见正直业"。因为见本身由自己的诸缘而作直,或见由此而作直故为见正直业,如是转起的心生起。如是而说则"以趣向彼方式转起的心生起"此语得成立,但应见取以信为先导的正见是因为心生起以彼为主。"获得信"以此显示如被母等激励的童子等的无知相应归依,"正见"以此显示有知相应归依。
此是世间归依。由此委托投靠舍离自己故为自我委托,即如上所说见正直业。彼三宝为此之依归依止故为趣向彼,或人或心生起,其性为趣向彼性,即如上所说见正直业。以归依意趣由此趣向弟子性内住性故为趣向弟子性。只以归依意趣由此礼拜故为礼拜。一切处应以如上所说见正直业方式了知义。"舍自"即为出离轮回苦而舍弃自己的存在。其余也是此理。"唯佛等"的限定也应在自我委托等中于彼彼处说。如是即作彼其他的遮止。
如是以一种方式显示自我委托等后,为今以其他方式显示而开始"又"等。以此显示由其他方式也作自我委托,因为义无别。"阿罗婆迦等"以等字应见摄取娑多耆利黑摩婆多等。岂非此等阿罗婆迦等是由道而来的归依,如何说彼等为趣向彼性归依？由道而来归依者也说"我将游行...善法性"(相应部.

1.246; su. ni. 194). Te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ…pe… sudhammata’’nti (su. ni. 182) ca tehi tapparāyaṇatākārassa paveditattā tathā vuttaṃ.

So panesa ñāti…pe… vasenāti ettha ñātivasena, bhayavasena, ācariyavasena, dakkhiṇeyyavasenāti paccekaṃ ‘‘vasenā’’ti padaṃ yojetabbaṃ. Tattha ñātivasenāti ñātibhāvavasena. Evaṃ sesesupi . Dakkhiṇeyyapaṇipātenāti dakkhiṇeyyatāhetukena paṇipatanenāti attho. Itarehīti ñātibhāvādivasappavattehi tīhi paṇipātehi. Itarehītiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Vandatīti paṇipātassa lakkhaṇavacanaṃ . Evarūpanti diṭṭhadhammikaṃ sandhāya vadati. Samparāyikañhi niyyānikaṃ vā aniyyānikaṃ vā anusāsaniṃ paccāsīsanto dakkhiṇeyyapaṇipātameva karotīti adhippāyo. Saraṇagamanappabhedoti saraṇagamanavibhāgo.

Ariyamaggo eva lokuttaraṃ saraṇagamananti āha ‘‘cattāri sāmaññaphalāni vipākaphala’’nti. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho. Etanti ‘‘cattāri ariyasaccāni, sammappaññāya passatī’’ti (dha. pa. 190) evaṃ vuttaṃ ariyasaccānaṃ dassanaṃ.

Niccato anupagamanādivasenāti niccanti aggahaṇādivasena. Aṭṭhānanti hetuppaṭikkhepo. Anavakāsoti paccayappaṭikkhepo. Ubhayenapi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā samannāgato sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekasaṅkhārampi. Niccato upagaccheyyāti niccoti gaṇheyya. Sukhato upagaccheyyāti ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’ti (dī. ni. 

我来为您直译这段巴利文：
1.246;经集.194)。"我等将游行,从村至村从山至山...善法性"(经集.182)因为由彼等显示趣向彼性的方式故如是说。
"彼由亲属等方式"此中应分别配合"由亲属方式、由怖畏方式、由师方式、由应供方式"的"方式"语。其中"由亲属方式"即由亲属性方式。其余也如是。"由应供礼拜"义为由应供性为因的礼拜。"由其他"即由亲属性等方式转起的三种礼拜。说"故"等为详细显示由"其他"等略说的义。"礼"为礼拜的相说。"如是"说为指现生。因为期待来世出离或非出离的教诫时唯作应供礼拜的意思。"归依差别"即归依分别。
说"四沙门果为异熟果"因为圣道即是出世间归依。"一切苦灭"即一切轮回苦的不生灭。"此"即如说"以正慧见四圣谛"(法句.190)如是所说的见圣谛。
"由不趣向常等方式"即由不执取为常等方式。"非处"即否定因。"非时"即否定缘。以二者皆否定因。"彼"即彼因。"具见"即具足道见的预流者。"任何行"即于四地中的有为诸行中任一行。"趣向常"即执取为常。"趣向乐"即如"我死后成为唯乐无病"(长部.;

1.76, 79) evaṃ attadiṭṭhivasena sukhato gāhaṃ sandhāyetaṃ vuttaṃ. Diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamanatthaṃ mattahatthiparitāsito viya cokkhabrāhmaṇo ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaññattisaṅgahatthaṃ ‘‘saṅkhāra’’nti avatvā ‘‘kañci dhamma’’nti vuttaṃ. Imesupi ṭhānesu catubhūmakavaseneva paricchedo veditabbo tebhūmakavaseneva vā. Yaṃ yañhi puthujjano gāhavasena gaṇhāti, tato tato ariyasāvako gāhaṃ viniveṭheti.

Mātarantiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyāti? Etampi aṭṭhānaṃ, puthujjanabhāvassa pana mahāsāvajjabhāvadassanatthaṃ ariyabhāvassa ca phaladassanatthaṃ evaṃ vuttaṃ. Paduṭṭhacittoti vadhakacittena paduṭṭhacitto. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ ‘‘kammena uddesena voharanto anussāvanena salākaggāhenā’’ti (pari. 458) evaṃ vuttehi pañcahi kāraṇehi bhindeyya. Aññaṃ satthāranti aññaṃ titthakaraṃ ‘‘ayaṃ me satthā’’ti evaṃ gaṇheyyāti netaṃ ṭhānaṃ vijjatīti attho.

Na tegamissanti apāyanti te buddhaṃ saraṇaṃ gatā tannimittaṃ apāyaṃ na gamissanti, devakāyaṃ pana paripūressantīti attho. Dasahi ṭhānehīti dasahi kāraṇehi. Adhigaṇhantīti adhibhavanti.

Velāmasuttādivasenāti ettha ‘‘karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇahiraññapūrānaṃ sabbālaṅkārappaṭimaṇḍitānaṃ caturāsītiyā hatthisahassānaṃ, caturāsītiyā assasahassānaṃ, caturāsītiyā rathasahassānaṃ, caturāsītiyā dhenusahassānaṃ, caturāsītiyā kaññāsahassānaṃ, caturāsītiyā pallaṅkasahassānaṃ, caturāsītiyā vatthakoṭisahassānaṃ, aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni satta saṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ. Tato sataṃ sotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalatara’’nti imamatthaṃ pakāsentassa velāmasuttassa (a. ni. 9.20) vasena. Vuttañhetaṃ ‘‘yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo ekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalatara’’ntiādi (a. ni. 9.20). Velāmasuttādīti ādi-saddena aggappasādasuttādīnaṃ (a. ni. 

我来为您直译这段巴利文：
1.76,79）如是说此是指依我见而执取为乐。但圣弟子以离见心为止息热恼,如受惊的象般,如净婆罗门趣向粪地,而趣向某行为乐。在我见品中为摄取遍等施设而不说"行"而说"任何法"。此等处也应知以四地方式或三地方式限定。因为凡夫以执取方式执取之处,圣弟子从彼处解脱执取。
"母"等中,生母为母,生父为父,"阿罗汉"是指成为人的漏尽者。圣弟子会夺取他人生命吗？这也是非处,但为显示凡夫性的大罪过性及圣性的果而如是说。"恶心"即以杀害心而恶心。"出血"即于活着的身体中令生起如小蝇能饮量的血。"破僧"即以"业、诵戒、言说、宣布、取筹"如是所说的五因而破同住同界的僧。"他师"义为不可能执取其他外道为"此是我师"。
"彼等不往恶趣"义为彼等归依佛者因彼缘而不往恶趣,且将充满天众。"由十处"即由十因。"胜过"即超越。
"依毗罗摩经等"此中依显示此义的毗罗摩经(增支部.9.20):"以舍弃如四十分之一迦利沙量的八万四千金钵银钵铜钵分别盛满银金钱,八万四千装饰一切庄严的象,八万四千马,八万四千车,八万四千牛,八万四千童女,八万四千座椅,八万四千俱胝衣,及无量种类的嚼食等食物,如是七年零七个月不间断行毗罗摩大施,不如施一预流者之施有大果。如是施百预流者不如施一一来者,如是不如施一不还者,如是不如施一阿罗汉,如是不如施一辟支佛,如是不如施一正等觉,如是不如施以佛为首的僧,如是不如为四方僧造寺,如是不如归依更有大果。"因为说此"居士,毗罗摩婆罗门所施大施,不如供养一具见者更有大果"等(增支部.9.20)。"毗罗摩经等"以等字摄取最胜净信经等(增支部.;

4.34; itivu. 90) saṅgaho daṭṭhabbo.

Aññāṇaṃ vatthuttayassa guṇānaṃ ajānanaṃ tattha sammoho, ‘‘buddho nu kho, na nu kho’’tiādinā vicikicchā saṃsayo. Micchāñāṇaṃ tassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādi-saddena anādarāgāravādīnaṃ saṅgaho. Na mahājutikanti na ujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti anuḷāraṃ. Sāvajjoti diṭṭhitaṇhādivasena sadoso. Lokiyaṃ saraṇagamanaṃ sikkhāsamādānaṃ viya aggahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedoti āha ‘‘anavajjo kālakiriyāyā’’ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hotīti āha ‘‘aphalo’’ti. Kasmā? Avipākattā. Na hi taṃ akusalanti.

Ko upāsakoti sarūpapucchā, tasmā ‘‘kiṃlakkhaṇo upāsako’’ti vuttaṃ hoti. Kasmāti hetupucchā. Tena kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti dasseti . Tenāha ‘‘kasmā upāsakoti vuccatī’’ti. Saddassa abhidheyyo pavattinimittaṃ tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti kīdisaṃ assa upāsakassa sīlaṃ, kittakena sīlenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti ko assa sammāājīvo? So pana micchājīvassa parivajjanena hotīti sopi vibhajīyatīti. Kā vipattīti kā sīlassa, ājīvassa vā vipatti. Anantarassa hi vidhi vā paṭisedho vāti. Kā sampatīti etthāpi eseva nayo.

Yo kocīti khattiyādīsu yo koci. Tena saraṇagamanamevettha kāraṇaṃ, na jātiādivisesoti dasseti. Upāsanatoti teneva saraṇagamanena tattha ca sakkaccakiriyāya ādaragāravabahumānādiyogena payirupāsanato. Veramaṇiyoti veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo, pañca viratiyo viratippadhānattā tassa sīlassa. Tenevāha ‘‘paṭivirato hotī’’ti.

Micchāvaṇijjāti na sammāvaṇijjā ayuttavaṇijjā asāruppavaṇijjā. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena. Tena aññampi adhammikaṃ jīvikaṃ paṭikkhipati. Samenāti avisamena. Tena kāyavisamādiduccaritaṃ vajjetvā kāyasamādinā sucaritena ājīvaṃ dasseti. Satthavaṇijjāti āyudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ vā paṭilabhitvā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā visaṃ gahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyā vuttā. Sattavaṇijjā abhujissabhāvakaraṇato, maṃsavisavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato.


我来为您直译这段巴利文：
4.34;如是说.90）应见摄取。
"无知"即不知三事的功德而于彼迷惑,"疑"即"是否是佛"等疑惑。"邪知"即以思维彼功德为非功德而颠倒执取。以"等"字摄取不恭敬等。"非大光明"即不辉耀,义为不清净不明净。"非大广大"即不广大。"有过"即依见爱等而有过。世间归依如学处受持无取定时限唯至命终,故彼由蕴坏而坏,因此说"无过由死"。"彼"即无过归依种类。虽无过也无可意果故说"无果"。为何？因为无异熟。因为彼非不善。
"何为优婆塞"是自相问,故说成"何相为优婆塞"。"为何"是因问。以此显示以何转起因而优婆塞语建立于彼人。故说"为何称为优婆塞"。语的所诠是转起因,是彼义的彼性因。"何戒"即如何是彼优婆塞的戒,以多少戒此称为具戒者的义。"何活命"即何为彼正命？彼由远离邪命而有故也分别彼。"何失坏"即何为戒或活命的失坏。因为是与前相邻的遮止或规定。"何成就"此中也是此理。
"任何"即刹帝利等中任何者。以此显示此中唯归依是因,非生等特殊。"由亲近"即由彼归依及于彼恭敬作而具恭敬尊重等而亲近。"离"即恶说为杀生等恶戒,由灭除消灭破坏彼故为离,五离因为彼戒以离为主。故说"成为已离"。
"邪贸易"即非正贸易,不适贸易,不相应贸易。"舍"即以不作而舍。"如法"即不离法。以此否定其他非法命。"平等"即不不平等。以此显示避免身不平等等恶行而以身平等等善行活命。"武器贸易"即制造或令制造或获得已制造的武器商品而出售。"有情贸易"即人口买卖。"肉贸易"即如屠夫等饲养鹿猪等而备肉出售。"酒贸易"即调制任何酒而出售。"毒贸易"即调制毒或取毒而出售。此中说武器贸易因为是损害他人之因故不应作。有情贸易因为造成非自在性,肉毒贸易因为是杀因,酒贸易因为是放逸处。


Tassevāti pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjālakkhaṇassa ājīvassa ca. Vipattīti bhedo pakopo ca. Yāyāti yāya paṭipattiyā. Caṇḍāloti upāsakacaṇḍālo. Malanti upāsakamalaṃ. Paṭikuṭṭhoti upāsakanihīno. Buddhādīsu kammakammaphalesu ca saddhāvipariyāyo assaddhiyaṃ micchādhimokkho, yathāvuttena assaddhiyena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī’’ti – evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati. No kammanti kammassakataṃ no pattiyāyati. Ito bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Pubbakāraṃ karotīti dānamānanādikaṃ kusalakiriyaṃ paṭhamataraṃ karoti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

Vipattiyaṃ vuttavipariyāyena sampatti veditabbā. Ayaṃ pana viseso – catunnampi parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatāhi upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīko.

Ādimhīti ādiatthe. Koṭiyanti pariyantakoṭiyaṃ. Vihāraggenāti ovarakakoṭṭhāsena, ‘‘imasmiṃ gabbhe vasantānaṃ idaṃ nāma phalaṃ pāpuṇātī’’tiādīnā taṃ taṃ vasanaṭṭhānakoṭṭhāsenāti attho. Ajjatanti ajja icceva attho.

Pāṇehiupetanti iminā tassa saraṇagamanassa āpāṇakoṭikataṃ dassento ‘‘yāva me jīvitaṃ pavattatī’’tiādīni vatvā puna jīvitenapi taṃ vatthuttayaṃ paṭipūjento saraṇagamanaṃ rakkhāmīti uppannaṃ tassa brāhmaṇassa adhippāyaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Pāṇehi upetanti hi yāva me pāṇā dharanti, tāva saraṇaṃ upetaṃ. Upento ca na vācāmattena na ekavāraṃ cittuppādamattena, atha kho pāṇānaṃ pariccajanavasenapi yāvajīvaṃ upetanti evamettha attho veditabbo.

17-19. Sattame jāṇussoṇīti netaṃ tassa mātāpitūhi kataṃ nāmaṃ, apica kho ṭhānantarappaṭilābhaladdhanti dassento āha ‘‘jāṇussoṇīti ṭhānantaraṃ kirā’’tiādi. Ekaṃ ṭhānantaranti ekaṃ purohitaṭṭhānaṃ. Uṇhīsaādikakudhabhaṇḍehi saddhiṃ laddhaṃ tathā cassa raññā dinnanti vadanti. Tenāha ‘‘rañño santike ca laddhajāṇussoṇisakkārattā’’ti. Sesamettha uttānameva. Aṭṭhamanavamesu natthi vattabbaṃ.

20-21. Dasame dunnikkhittanti duṭṭhu nikkhittaṃ padapaccābhaṭṭhaṃ katvā manasi ṭhapitaṃ. Pajjati ñāyati attho etenāti padaṃ, atthaṃ byañjayati pakāsetīti byañjanaṃ, padameva. Tenevāha ‘‘uppaṭipāṭiyā…pe… byañjananti vuccatī’’ti. Padasamudāyabyatirekena visuṃ pāḷi nāma natthīti āha ‘‘ubhayametaṃ pāḷiyāva nāma’’nti. Pakaṭṭhānañhi vacanappabandhānaṃ āḷiyeva pāḷīti vuccati. Sesamettha ekādasamañca uttānatthameva.

Adhikaraṇavaggavaṇṇanā niṭṭhitā.

3. Bālavaggavaṇṇanā

22-24. Tatiyassa paṭhamadutiyatatiyāni uttānatthāneva.

25. Catutthe netabboti aññato āharitvā bodhetabbo, ñāpetabboti attho.



我来为您直译这段巴利文：
"彼"即五离相的戒及五邪贸易相的活命。"失坏"即破坏和损害。"由彼"即由彼行为。"旃陀罗"即优婆塞旃陀罗。"垢"即优婆塞垢。"被摒"即优婆塞下劣。于佛等及业果中信的相违为不信的邪确信,具足如是所说不信为不信者。依如上所说戒失坏活命失坏而恶戒。具足愚人所想象"由此见等成此吉祥"如是称为见闻觉吉祥的轻举吉祥者。"信吉祥"即深信见吉祥等差别的吉祥。"非业"即不深信业自性。"此外"即此一切知佛教外的外道教。"寻求应供"即以应供想而寻求恶行者。"先作"即先行布施恭敬等善行。此中应知寻求应供与先作合为一而有五法。
应以失坏中所说相违而知成就。此为差别 - 因生起四众喜乐故优婆塞为宝即优婆塞宝。因功德庄严称誉声香故优婆塞为莲即优婆塞莲。如是优婆塞白莲。
"始"即始义。"边"即边际。"以住处上"即以房间部分,义为以"住此室者得如是果"等如是住处部分。"今日"义即今日。
"以命近"以此显示彼归依作至命终,说"乃至我命转起"等后,又以命尊重彼三事而守护归依,显示彼婆罗门生起的意趣而说"我实"等。"以命近"即乃至我命持续时近归依。而近不只是言语,不只是一次心生起,且以舍命方式终生而近,应如是知此处义。
17-19。第七"阇奴索尼"此非彼父母所作名字,而为显示是由得地位而说"阇奴索尼是地位"等。"一地位"即一司祭位。说与头巾等王族物品一起得,如是国王给彼。故说"因于王处得阇奴索尼恭敬"。此中其余明了。第八第九无可说。
20-21。第十"恶置"即恶放置,作句颠倒而置于意。由此知义故为句,明显表示义故为文,即句。故说"颠倒...称为文"。无别于句集合外另有文,故说"二者皆是文名"。因为称卓越语句相续的排列为文。此中其余及第十一义明了。
诤事品注释终。
3.愚品注释
22-24。第三的第一第二第三义明了。
25。第四"应导"即应从他处引来令觉悟,义为应令知。

27. Chaṭṭhe no cepi paṭicchādetvā karontīti pāṇātipātādīni karonto sacepi appaṭicchādetvā karonti. Paṭicchannamevāti viññūhi garahitabbabhāvato paṭicchādanārahattā paṭicchannamevāti vuccati. Avīciādayo padesavisesā tatthūpapannā sattā ca nirayaggahaṇena gahitāti āha ‘‘nirayoti sahokāsakā khandhā’’ti. Tiracchānayoni nāma visuṃ padesaviseso natthīti āha ‘‘tiracchānayoniyaṃ khandhāva labbhantī’’ti.

31. Dasame attho phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, hetūti āha ‘‘atthavaseti kāraṇānī’’ti. Araññavanapatthānīti araññalakkhaṇappattāni vanapatthāni. Vanapattha-saddo hi saṇḍabhūte rukkhasamūhepi vattatīti araññaggahaṇaṃ. Vanīyati vivekakāmehi bhajīyati, vanute vā te attasampattiyā vasanatthāya yācanto viya hotīti vanaṃ, patiṭṭhahanti ettha vivekakāmā yathādhippetavisesādhigamenāti patthaṃ, vanesu patthaṃ gahanaṭṭhāne senāsanaṃ vanapatthaṃ. Kiñcāpīti anujānanasambhāvanatthe nipāto. Kiṃ anujānāti? Nippariyāyato araññabhāvaṃ gāmato bahi araññanti. Tenāha ‘‘nippariyāyenā’’tiādi. Kiṃ sambhāveti? Āraññakaṅganipphādakattaṃ. Yañhi āraññakaṅganipphādakaṃ, taṃ visesato araññanti vattabbanti. Tenāha ‘‘yaṃ taṃ pañcadhanusatika’’ntiādi. Nikkhamitvā bahi indakhīlāti indakhīlato bahi nikkhamitvā, tato bahi paṭṭhāyāti attho. Bahi indakhīlāti vā yattha dve tīṇi indakhīlāni, tattha bahiddhā indakhīlato paṭṭhāya. Yattha taṃ natthi, tadarahaṭṭhānato paṭṭhāyāti vadanti. Gāmantanti gāmasamīpaṃ. Anupacāraṭṭhānanti niccakiccavasena na upacaritabbaṭṭhānaṃ. Tenāha ‘‘yattha na kasīyati na vapīyatī’’ti.

Attano ca diṭṭhadhammasukhavihāranti etena satthā attano vivekābhiratiṃ pakāseti. Tattha diṭṭhadhammo nāma ayaṃ paccakkho attabhāvo, sukhavihāro nāma catunnaṃ iriyāpathavihārānaṃ phāsutā. Ekakassa hi araññe antamaso uccāravassāvakiccaṃ upādāya sabbe iriyāpathā phāsukā honti, tasmā diṭṭhadhamme sukhavihāraṃ diṭṭhadhammasukhavihāranti evaṃ vā ettha attho daṭṭhabbo.

Pacchimañca janataṃ anukampamānoti kathaṃ araññavāsena pacchimā janatā anukampitā hoti? Saddhāpabbajitā hi kulaputtā bhagavato araññavāsaṃ disvā ‘‘bhagavāpi nāma araññasenāsanāni na muñcati, yassa nevatthi pariññātabbaṃ na pahātabbaṃ na bhāvetabbaṃ na sacchikātabbaṃ, kimaṅgaṃ pana maya’’nti cintetvā tattha vasitabbameva maññissanti, evaṃ khippameva dukkhassantakarā bhavissanti. Evaṃ pacchimā janatā anukampitā hoti. Etamatthaṃ dassento āha ‘‘pacchime mama sāvake anukampanto’’ti.

32. Ekādasame vijjaṃ bhajantīti vijjābhāgiyā, vijjābhāge vijjākoṭṭhāse vattantītipi vijjābhāgiyā. Padaṃ pacchindatīti maggacittassa patiṭṭhaṃ upacchindati, maggacittaṃ patiṭṭhāpetuṃ na detīti attho. Ubbaṭṭetvāti samucchedavasena samūlaṃ uddharitvā. Aṭṭhasu ṭhānesūti buddhādīsu aṭṭhasu ṭhānesu. Rāgassa khayavirāgenāti rāgassa khayasaṅkhātena virāgena, rāgassa anuppattidhammatāpādanenāti vuttaṃ hoti.

Bālavaggavaṇṇanā niṭṭhitā.

4. Samacittavaggavaṇṇanā



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27.。第六"若不覆藏而作"即作杀生等时若不覆藏而作。"唯覆藏"因为应被智者呵责所以应覆藏故说唯覆藏。说"地狱即与处所的诸蕴"因为无间等处所差别及生彼处诸有情为地狱所摄。说"于畜生趣唯得诸蕴"因为畜生趣无别处所差别。
31.。第十"义利"即果,因依彼而转故为义利,为因,故说"义利即因"。"阿兰若旷野"即具阿兰若相的旷野。因为旷野语也用于茂密树群,故取阿兰若。欲独居者所亲近故为林,或如请求彼等以自成就而住故为林,欲独居者依所欲殊胜证得而住立于此故为地,林中地为密处住处为旷野。"虽然"为允许思惟义助词。允许什么？无施设义的阿兰若性即村外为阿兰若。故说"无施设义"等。思惟什么？成就阿兰若支性。因为能成就阿兰若支者应说为特别阿兰若。故说"彼五百弓"等。"出界桩外"即出界桩外,从彼外开始义。或"界桩外"即于有二三界桩处从外界桩开始。说于无彼处从应彼处开始。"村边"即村近。"非行处处"即非因常事而应行处。故说"于不耕不种处"。
"及自现法乐住"以此世尊显示自己乐独居。此中"现法"即此现前自体,"乐住"即四威仪住的安乐。因为独自于林中乃至大小便事一切威仪皆安乐,故应如是见此中义为现见法乐住。
"悲愍后来人众"如何由住林而悲愍后来人众？因为信出家的善男子见世尊住林而思"连世尊也不舍林住处,他已无应遍知、应断、应修、应证,何况我们",如是将认为应住彼处,如是将成为速作苦尽。如是悲愍后来人众。显示此义而说"悲愍我后来弟子"。
32.。第十一"属明"即属于明,或转于明分明部分故属明。"断步"即断道心的住立,义为不令道心住立。"拔除"即以断除方式连根拔出。"于八处"即于佛等八处。"贪灭离"即称为贪灭的离,说为令贪成为不生法性。
愚品注释终。
4.。等心品注释

33. Catutthassa paṭhame bhavanti ettha patiṭṭhahantīti bhūmi, asappurisānaṃ bhūmi asappurisabhūmi. Sappurisabhūmiyampi eseva nayo. Kataṃ na jānātīti akataññū, asamatthasamāsoyaṃ gamakattā ‘‘asūriyapassā’’tiādīsu viya. Tenāha ‘‘kataṃ na jānātī’’ti. Akatavedīti etthāpi eseva nayo. Pākaṭaṃ katvā na jānātīti ‘‘idañcidañca mayhaṃ iminā kata’’nti saṅghamajjhagaṇamajjhādīsu pākaṭaṃ katvā na jānāti, na pakāsetīti vuttaṃ hoti. Upaññātanti thomanāvasena upagantvā ñātaṃ. Tenāha ‘‘vaṇṇita’’ntiādi.

34. Dutiye vassasataparimāṇamāyu assāti vassasatāyuko, vassasatāyukatañca vassasatāyukakāle jātasseva hoti, nāññassāti āha ‘‘vassasatāyukakāle jāto’’ti. Vassasataṃ jīvati sīlenāti vassasatajīvī. Vassasatanti ca accantasaṃyoge upayogavacanaṃ. Tenāha ‘‘sakalaṃ vassasataṃ jīvanto’’ti. Mātāpitūnaṃ mātāva bahūpakāratarāti tassāyeva padhānabhāvena paṭikātabbattā dakkhiṇaṃ aṃsakūṭaṃ vadanti. Hadayalohitaṃ pāyetvāti khīraṃ sandhāya vadati. Lohitañhi khīrabhāvena pariṇāmaṃ gacchati. Tyāssāti te assa. Sesamettha uttānameva.

35. Tatiye tenupasaṅkamīti ettha yenādhippāyena so brāhmaṇo bhagavantaṃ upasaṅkami, taṃ pākaṭaṃ katvā dassetuṃ ‘‘so hi brāhmaṇo’’tiādimāha. Virajjhanapañhanti yaṃ pañhaṃ puṭṭho virajjhitvā kathesi, aviparītaṃ katvā sampādetuṃ na sakkoti, tādisaṃ pañhanti attho. Ubhatokoṭikaṃ pañhanti ubhohi koṭīhi yuttaṃ pañhaṃ. ‘‘Kiṃvādī bhavaṃ gotamo’’ti hi puṭṭho ‘‘kiriyavādimhī’’ti vā vadeyya ‘‘akiriyavādimhī’’ti vā, tasmā imassa pañhassa vissajjane ‘‘kiriyavādimhī’’ti ekā koṭi, ‘‘akiriyavādimhī’’ti dutiyāti koṭidvayayutto ayaṃ pañho. Uggilitunti dve koṭiyo mocetvā kathetuṃ asakkonto bahi nīharituṃ atthato apanetuṃ na sakkhissati. Dve koṭiyo mocento hi taṃ bahi nīharati nāma. Niggilitunti pucchāya dosaṃ datvā hāretuṃ asakkonto pavesetuṃ na sakkhissati. Tattha dosaṃ datvā hārento hi gilitvā viya adassanaṃ gamento paveseti nāma. Kiṃladdhikoti kiṃddiṭṭhiko. Vadanti etenāti vādo, diṭṭhi. Ko vādo etassāti kiṃvādī. Kimakkhāyīti kimabhidhāyī, kīdisī dhammakathā. Tenāha ‘‘kiṃ nāma…pe… pucchatī’’ti. Sesamettha uttānameva.

36. Catutthe dakkhiṇaṃ arahantīti dakkhiṇeyyā. Āhunaṃ vuccati dānaṃ, taṃ arahantīti āhuneyyā.



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33。第四的第一"地"即在此住立故为地,非善人的地为非善人地。于善人地也是此理。"不知已作"为不知恩,此为不完全复合词因为如"不见日"等清楚。故说"不知已作"。"不感知已作"此中也是此理。"不明显知"即"此此为彼为我所作"不于僧中众中等明显知,说为不显示。"称赞"即以赞叹方式趣近而知。故说"赞叹"等。
34。第二"百岁寿"即以百年为寿量,且百年寿性唯于百年寿时生者有,非他,故说"百年寿时生"。"百年活"即以戒活百年。"百年"为完全结合时的对格。故说"活完整百年"。因母较父母二者更有大恩故说以彼为主而应报的右肩。"令饮心血"说为指乳。因为血转变成乳性。"彼"即彼等。此中其余明了。
35。第三"彼趣近"此中为显示彼婆罗门以何意趣近世尊而明显说"彼婆罗门"等。"错失问"即被问时错失而说,不能不颠倒而成就,如是问的义。"二边问"即具二边的问。因为被问"尊者瞿昙说何"可说"我说作"或"我说不作",故此问答中"说作"为一边,"说不作"为第二,此问具二边。"吐"即不能解说二边而不能除外。因为解说二边即称为除外。"吞"即不能给出问难而不能纳入。因为于此给出难而除即如吞入而令不见称为纳入。"何见"即何等见。由此说故为说,即见。此说为何者为何说。"说何"即说示何,如何法说。故说"问说何名"等。此中其余明了。
36。第四"应供养"即应应供品。"应献"说供物,应彼故应献。

37. Pañcame kathamayaṃ migāramātā nāma jātāti āha ‘‘sā hī’’tiādi. Sabbajeṭṭhakassa puttassāti attano puttesu sabbapaṭhamaṃ jātassa puttassa. Ayyakaseṭṭhinova samānanāmakattāti migāraseṭṭhinā eva sadisanāmakattā. Tassā kira sabbajeṭṭhassa puttassa nāmaggahaṇadivase ayyakassa migāraseṭṭhisseva nāmaṃ akaṃsu. Anibaddhavāso hutvāti ekasmiṃyeva vihāre nibaddhavāso ahutvā. Dhuvaparibhogānīti niyataparibhogāni. Nanu bhagavā kadāci cārikampi pakkamati, kathaṃ tāni senāsanāni dhuvaparibhogena paribhuñjīti āha ‘‘utuvassaṃ cārikaṃ caritvāpī’’tiādi. Tattha utuvassanti hemantagimhe sandhāya vadati. Maggaṃ ṭhapetvāti therassa āgamanamaggaṃ ṭhapetvā. Uṇhavalāhakāti uṇhautuno paccayabhūtameghamālāsamuṭṭhāpakā devaputtā. Tesaṃ kira tathācittuppādasamakālameva yathicchitaṃ ṭhānaṃ uṇhaṃ pharamānā, valāhakamālā nātibahalā ito cito nabhaṃ chādentī vidhāvati. Esa nayo sītavalāhakavassavalāhakāsu. Abbhavalāhakā pana devatā sītuṇhavassehi vinā kevalaṃ abbhapaṭalasseva samuṭṭhāpakā veditabbā. Kevalaṃ vā vātasseva, teneva devatā vātavalāhakā.

Ettha ca yaṃ vassāne ca sisire ca abbhaṃ uppajjati, taṃ utusamuṭṭhānaṃ pākatikameva. Yaṃ pana abbhamhiyeva atiabbhaṃ sattāhampi candasūriye chādetvā ekandhakāraṃ karoti, yañca cittavesākhamāsesu abbhaṃ, taṃ devatānubhāvena uppannaṃ abbhanti veditabbaṃ. Yo ca tasmiṃ tasmiṃ utumhi uttaradakkhiṇādipakativāto hoti, ayaṃ utusamuṭṭhāno. Vātepi vanarukkhakkhandhādippadālano ativāto nāma atthi. Ayañceva, yo ca aññopi akālavāto, ayañca devatānubhāvena nibbatto. Yaṃ gimhāne uṇhaṃ, taṃ utusamuṭṭhānikaṃ pākatimeva. Yaṃ pana uṇhepi atiuṇhaṃ sītakāle ca uppannaṃ uṇhaṃ, taṃ devatānubhāvena nibbattaṃ. Yaṃ vassāne ca hemante ca sītaṃ hoti, taṃ utusamuṭṭhānameva. Yaṃ pana sītepi atisītaṃ, gimhe ca uppannaṃ sītaṃ, taṃ devatānubhāvena nibbattaṃ. Yaṃ vassike cattāro māse vassaṃ, taṃ utusamuṭṭhānameva, yaṃ pana vasseyeva ativassaṃ, yañca cittavesākhamāsesu vassaṃ, taṃ devatānubhāvena nibbattaṃ.

Tatridaṃ vatthu – eko kira vassavalāhakadevaputto tagarakūṭavāsikhīṇāsavattherassa santikaṃ gantvā vanditvā aṭṭhāsi. Thero – ‘‘kosi tva’’nti pucchi. Ahaṃ, bhante, vassavalāhako devaputtoti . Tumhākaṃ kira cittena devo vassatīti? Āma, bhanteti. Passitukāmā mayanti. Temissatha, bhanteti. Meghasīsaṃ vā gajjitaṃ vā na paññāyati, kathaṃ temissāmāti? Bhante, amhākaṃ cittena devo vassati, tumhe paṇṇasālaṃ pavisathāti. Sādhu devaputtāti pāde dhovitvā paṇṇasālaṃ pāvisi. Devaputto tasmiṃ pavisanteyeva ekaṃ gītaṃ gāyitvā hatthaṃ ukkhipi, samantā tiyojanaṭṭhānaṃ ekameghaṃ ahosi. Thero aḍḍhatinto paṇṇasālaṃ paviṭṭhoti.


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37。第五"此弥佉罗之母如何而得名"故说"彼实"等。"最长子"即自己诸子中最先生子。"与祖父富翁同名"即与弥佉罗富翁同名性。据说彼最长子取名日为祖父弥佉罗富翁之名。"成为无固定住处"即不成为一精舍固定住处。"常用"即定用。世尊有时也出游行,如何常用彼等住处而说"行旱雨游行"等。此中"旱雨"说指冬夏。"除道"即除长老来道。"热云神"即生起为热时因缘云团的天子。据说彼等如是心生起同时,热遍满所欲处,不太厚的云团遮此彼空而游行。此理于寒云雨云也如是。应知云云神无寒热雨唯生起云层。或唯风,故天神为风云。
此中于雨季和寒季生起的云是时节生自然的。但于云中过度的云七日遮蔽日月作一片黑暗,及于四月五月的云,应知此是由天神威力生起的云。于彼彼时节的北南等自然风,此是时节生。于风中有裂树干等的强风,此及其他非时风,此是由天神威力生起。于热季的热是时节生自然的。但于热中过热及寒时生起的热,此是由天神威力生起。于雨季和冬季的寒是时节生。但于寒中过寒,及热季生起的寒,此是由天神威力生起。于雨季四月的雨是时节生,但于雨中过雨,及于四月五月的雨,此是由天神威力生起。
此中此事 - 据说一雨云天子往虎峰住漏尽长老处礼拜而立。长老问"你是谁?"。"尊者,我是雨云天子"。"据说由你们心而雨降?"。"是的,尊者"。"我们欲见"。"你们将湿,尊者"。"不见云头或雷声,如何将湿?"。"尊者,由我们心而雨降,请你们入叶屋"。"善哉,天子"洗足入叶屋。天子于彼入时即唱一歌举手,周围三由旬处成一云。长老入叶屋二步半云云。


Kāmaṃ heṭṭhā vuttāpi devatā cātumahārājikāva, tā pana tena tena visesena vatvā idāni tadaññe paṭhamabhūmike kāmāvacaradeve sāmaññato gaṇhanto ‘‘cātumahārājikā’’ti āha. Dhataraṭṭhavirūḷhakavirūpakkhakuverasaṅkhātā cattāro mahārājāno etesanti cātumahārājikā, te sinerussa pabbatassa vemajjhe honti. Tesu pabbataṭṭhakāpi atthi ākāsaṭṭhakāpi. Tesaṃ paramparā cakkavāḷapabbataṃ pattā. Khiḍḍāpadosikā manopadosikā candimā devaputto sūriyo devaputtoti ete sabbepi cātumahārājikadevalokaṭṭhā eva.

Tāvatiṃsāti tāvatiṃsānaṃ devānaṃ nāmaṃ, tepi atthi pabbataṭṭhakā, atthi ākāsaṭṭhakā, tesaṃ paramparā cakkavāḷapabbataṃ pattā. Tathā yāmādīnaṃ. Ekadevalokepi hi devānaṃ paramparā cakkavāḷapabbataṃ appattā nāma natthi. Tattha maghena māṇavena saddhiṃ macalagāme kālaṃ katvā tettiṃsa sahapuññakārino ettha nibbattāti taṃ sahacāritaṃ ṭhānaṃ tettiṃsaṃ, tadeva tāvatiṃsaṃ, taṃ nivāso etesanti tāvatiṃsāti vadanti. Yasmā pana sesacakkavāḷesupi chakāmāvacaradevalokā atthi. Vuttampi cetaṃ ‘‘sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsāna’’nti (a. ni. 

我来为您直译这段巴利文：
虽然下面所说的天神也是四大王天,但彼等以彼彼特性说之,现今总括取其他第一地欲界天,故说"四大王天"。有持国、增长、广目、毗沙门称为四大王者为四大王天,彼等在须弥山中间。彼等中有住山者也有住空者。彼等的相续到达轮围山。戏忘天、意忘天、月天子、日天子,此等一切皆是四大王天界住。
三十三天即三十三天神之名,彼等也有住山者,有住空者,彼等的相续到达轮围山。如是夜摩天等。因为即使一天界的天神相续也无不到达轮围山者。此中与摩伽少年一起在摩佉拉村死后三十三同福业者生此,故说彼同行处为三十三,即三十三,此为彼等住处故为三十三天。因为其他轮围中也有六欲界天界。此也说"千四大王天、千三十三天"等。

3.81). Tasmā nāmapaṇṇattiyevesā tassa devalokassāti veditabbā. Dukkhato yātā apayātāti yāmā. Attano sirisampattiyā tusaṃ itā gatāti tusitā. Nimmāne rati etesanti nimmānaratino. Vasavattī devatāti paranimmitavasavattino devā. Paranimmitesu bhogesu vasaṃ vattentīti paranimmitavasavattino.

Brūhito parivuddho tehi tehi jhānādīhi visiṭṭhehi guṇehīti brahmā. Vaṇṇavantatāya ceva dīghāyukatāya ca brahmapārisajjādīhi mahanto brahmāti mahābrahmā. Tassa parisāyaṃ bhavā paricārikāti brahmapārisajjā. Tasseva purohitaṭṭhāne ṭhitāti brahmapurohitā. Ābhassarehi parittā ābhā etesanti parittābhā. Appamāṇā ābhā etesanti appamāṇābhā. Dīpikāya acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati vissaratīti ābhassarā, yathāvuttappabhāya ābhāsanasīlā vā ābhassarā. Subhāti sobhanā pabhā. Subhāti hi ekagghanā niccalā sarīrābhā vuccati , sā parittā subhā etesanti parittasubhā. Appamāṇā subhā etesanti appamāṇasubhā. Subhena okiṇṇā vikiṇṇā, subhena sarīrappabhāvaṇṇena ekagghanā suvaṇṇamañjūsāya ṭhapitasampajjalitakañcanapiṇḍasassirikāti subhakiṇṇā. Tattha sobhanāya pabhāya kiṇṇā subhākiṇṇāti vattabbe bhā-saddassa rassattaṃ antima ṇa-kārassa ha-kārañca katvā ‘‘subhakiṇhā’’ti vuttaṃ. Vipulaphalā vehapphalā. Vipulaphalāti ca vipulasantasukhavaṇṇādiphalā. Appakena kālena attano ṭhānaṃ na vijahantīti avihā. Kenaci na tapanīyāti atappā. Akicchena sukhena passitabbā manuññarūpatāyāti sudassā. Suparisuddhadassanatāya sammā passanti sīlenāti sudassī. Ukkaṭṭhasampattīhi yogato natthi etesaṃ kaniṭṭhā sampattīti akaniṭṭhā.

Kāyasakkhīhīti nāmakāyena desanāya sampaṭicchanavasena sakkhibhūtehi. Halāhalanti kolāhalaṃ. Mahaggatacittenāti catutthajjhānapādakena abhiññācittena.

Nanu ca ‘‘ajjhattanti kāmabhavo, bahiddhāti rūpārūpabhavo’’ti ca ayuttametaṃ? Yasmiñhi bhave sattā bahutaraṃ kālaṃ vasanti, so nesaṃ ajjhattaṃ. Yasmiñca appataraṃ kālaṃ vasanti, so nesaṃ bahiddhāti vattuṃ yuttaṃ. Rūpārūpabhave ca sattā cirataraṃ vasanti, appataraṃ kāmabhave, tasmā ‘‘ajjhattanti kāmabhavo, bahiddhāti rūpārūpabhavo’’ti kasmā vuttanti āha ‘‘kiñcāpī’’tiādi. Catutthameva koṭṭhāsanti vivaṭṭaṭṭhāyisaṅkhātaṃ catutthaṃ asaṅkhyeyyakappaṃ. Itaresūti saṃvaṭṭasaṃvaṭṭaṭṭhāyivivaṭṭasaṅkhātesu tīsu asaṅkhyeyyakappesu. Ālayoti saṅgo. Patthanāti ‘‘kathaṃ nāma tatrūpapannā bhavissāmā’’ti abhipatthanā. Abhilāsoti tatrūpapajjitukāmatā. Tasmātiādinā yathāvuttamatthaṃ nigameti.

Etthāyaṃ adhippāyo – kassacipi kilesassa avikkhambhitattā kenacipi pakārena vikkhambhanamattenapi avimutto kāmabhavo ajjhattaggahaṇassa attānaṃ adhikicca uddissa pavattaggāhassa visesapaccayoti ajjhattaṃ nāma. Tattha bandhanaṃ ajjhattasaṃyojanaṃ, tena saṃyutto ajjhattasaṃyojano. Tabbipariyāyato bahiddhāsaṃyojanoti.


我来为您直译这段巴利文：
故应知此是彼天界的名称。从苦而往去故为夜摩天。以自己的吉祥成就而往喜故为兜率天。造作是彼等乐故为化乐天。自在天神即他化自在天。于他所化诸欲得自在故为他化自在天。
以彼彼禅定等殊胜功德增长增大故为梵天。以容色具足及长寿故较梵众等大的梵天为大梵天。生于彼众中的侍者为梵众天。住于彼前导处为梵辅天。有小光明为少光天。有无量光明为无量光天。如灯火焰般从彼等身出光明似断断而落动散故为光音天,或以如所说光明照性故为光音天。净即妙光。净说为一整不动身光明,彼小净为少净天。无量净为无量净天。以净遍撒散,以净身光明色一整如置金箱中燃耀金块般庄严故为遍净天。此中应说以妙光遍为净遍,作bhā音短及末ṇ音成ha故说"遍净"。大果为广果天。大果即大静乐等果。不久不舍自处故为无烦天。不为任何所恼故为无热天。以可爱容色易善见故为善见天。以极清净见性依法正见故为善现天。以最胜成就相应故无下等成就为色究竟天。
"身证"即以名身对教法领受而作证者。"哗然"即喧闹。"广大心"即以第四禅为基的神通心。
然而"内为欲有,外为色无色有"此不应理?因为众生在彼有中住较多时,彼为彼等内。在彼较少时,彼为彼等外,应如是说。众生在色无色有中住较久,在欲有较少,故"内为欲有,外为色无色有"为何如是说?故说"虽然"等。"第四部分"即住劫坏称为第四阿僧祇劫。"其他"即称为坏、住坏、住的三阿僧祇劫。"执著"即着。"希求"即"如何将生彼处"如是希求。"欲望"即欲生彼处性。以"故"等结集如所说义。
此中此意趣 - 因任何烦恼未镇伏故以任何方式仅镇伏亦未解脱的欲有为内执取的缘于自身而转起执取的特别因故名为内。此中结为内结,以彼相应为内结者。与此相反为外结者。


Chandarāgavaseneva ajjhattasaṃyojanaṃ bahiddhāsaṃyojanañca puggalaṃ dassetvā idāni orambhāgiyauddhambhāgiyasaṃyojanavasenapi dassetuṃ ‘‘orambhāgiyāni vā’’tiādimāha. Oraṃ vuccati kāmadhātu, paṭisandhiyā paccayabhāvena taṃ oraṃ bhajantīti orambhāgiyāni. Tattha ca kammunā vipākaṃ sattena ca dukkhaṃ saṃyojentīti saṃyojanāni, sakkāyadiṭṭhivicikicchāsīlabbataparāmāsakāmarāgapaṭighā. Uddhaṃ vuccati rūpārūpadhātu, vuttanayenetaṃ uddhaṃ bhajantīti uddhambhāgiyāni, saṃyojanāni. Rūparāgārūparāgamānuddhaccāvijjā. Atha vā orambhāgo vuccati kāmadhātu rūpārūpabhavato heṭṭhābhūtattā, tatrūpapattiyā paccayabhāvato orambhāgassa hitānīti orambhāgiyāni yathā ‘‘vacchāyogo duhako’’ti. Uddhambhāgo nāma mahaggatabhāvo, tassa hitāni uddhambhāgiyāni. Pādesu baddhapāsāṇo viya pañcorambhāgiyasaṃyojanāni heṭṭhā ākaḍḍhamānākārāni honti. Hatthehi gahitarukkhasākhā viya pañcuddhambhāgiyasaṃyojanāni upari ākaḍḍhamānākārāni. Yesañhi sakkāyadiṭṭhiādīni appahīnāni, te bhavaggepi nibbatte etāni ākaḍḍhitvā kāmabhaveyeva pātenti, tasmā etāni pañca gacchantaṃ vārenti, gataṃ puna ānenti. Rūparāgādīni pañca gacchantaṃ na vārenti, āgantuṃ pana na denti.

Asamucchinnesu orambhāgiyasaṃyojanesu laddhapaccayesu uddhambhāgiyāni saṃyojanāni agaṇanūpagāni hontīti labbhamānānampi puthujjanānaṃ vasena avibhajitvā ariyānaṃ yogavasena vibhajitukāmo ‘‘ubhayampi ceta’’ntiādimāha. Tattha vaṭṭanissitamahājanassāti puthujjane sandhāya vadati. Dvedhā paricchinnoti kāmasugatirūpārūpabhavavasena dvīhi pakārehi paricchinno.

Vacchakasālopamaṃ uttānatthameva. Opammasaṃsandane pana kassaci kilesassa avikkhambhitattā, kathañcipi avimutto kāmabhavo ajjhattaggahaṇassa visesapaccayattā, imesaṃ sattānaṃ abbhantaraṭṭhena anto nāma. Rūpārūpabhavo tabbipariyāyato bahi nāma. Tathā hi yassa orambhāgiyāni saṃyojanāni appahīnāni, so ajjhattasaṃyojano vutto. Yassa tāni pahīnāni, so bahiddhāsaṃyojano. Tasmā anto asamucchinnabandhanatāya bahi ca pavattamānabhavaṅgasantānatāya antobaddho bahisayito nāma. Nirantarappavattabhavaṅgasantānavasena hi sayitavohāro. Kāmaṃ nesaṃ bahibandhanampi asamucchinnaṃ, antobandhanassa pana mūlatāya evaṃ vuttaṃ. Tenāha ‘‘saṃyojanaṃ pana tesaṃ kāmāvacarūpanibaddhamevā’’ti. Iminā nayena sesattayepi attho veditabbo.


我来为您直译这段巴利文：
以欲贪力显示内结及外结的补特伽罗后,现今为以下分结及上分结也显示故说"或下分"等。欲界称为下,以再生缘性亲近彼下故为下分。此中以业结生报及以有情结苦故为结,即有身见、疑、戒禁取、欲贪、嗔恚。色无色界称为上,如所说理亲近此上故为上分结,即色贪、无色贪、慢、掉举、无明。或者欲界称为下分因为在色无色有之下,因为是生彼处之缘故为下分的利益故为下分,如"牛轭挤乳者"。广大性称为上分,为彼利益故为上分。如足上系石般五下分结成向下牵引相。如手抓树枝般五上分结成向上牵引相。因为未断有身见等者,即使生于有顶彼等也牵引而堕于欲有,故此五阻止去者,使已去者复来。色贪等五不阻止去者,但不令来。
未断下分结得缘时,上分结成不可数故欲显示虽得凡夫而不分别依圣者瑜伽而分别故说"此二者"等。此中"轮回依止大众"说指凡夫。"二分限定"即依欲善趣色无色有以二种限定。
犊子譬喻义明显。于譬喻对照中因任何烦恼未镇伏故,如何亦未解脱欲有为内执取的特别因故,以此等有情内处义故名为内。色无色有与此相反故名为外。如是未断下分结者说为内结者。已断彼者为外结者。故因内未断结性及外转有分相续性故名为内缚外卧。因无间转有分相续故有卧言说。虽然彼等外缚亦未断,但因内缚为根本故如是说。故说"但彼等结唯系属欲界法"。以此理应知其他三种义。


Ettāvatā ca kirāti kira-saddo arucisaṃsūcanattho. Tenettha ācariyavādassa attano aruccanabhāvaṃ dīpeti. ‘‘Sīlavā’’ti anāmaṭṭhavisesasāmaññato sīlasaṅkhepena gahitaṃ, tañca catubbidhanti ācariyatthero ‘‘catupārisuddhisīlaṃ uddisitvā’’ti āha. Tatthāti catupārisuddhisīlesu. Jeṭṭhakasīlanti padhānasīlaṃ. Ubhayatthāti uddesaniddesesu, niddese viya uddesepi pātimokkhasaṃvarova therena vutto ‘‘sīlavā’’ti vuttattāti adhippāyo. Sīlaggahaṇañhi pāḷiyaṃ pātimokkhasaṃvaravaseneva āgataṃ. Tenāha ‘‘pātimokkhasaṃvaroyevā’’tiādi. Tattha avadhāraṇena itaresaṃ tiṇṇaṃ ekadesena pātimokkhantogadhabhāvaṃ dīpeti. Tathā hi anolokiyolokane ājīvahetu ca sikkhāpadavītikkame gilānapaccayassa apaccavekkhitaparibhoge ca āpatti vihitāti. Tīṇīti indriyasaṃvarasīlādīni. Sīlanti vuttaṭṭhānaṃ nāma atthīti sīlapariyāyena tesaṃ katthaci sutte gahitaṭṭhānaṃ nāma kiṃ atthi yathā ‘‘pātimokkhasaṃvaro’’ti? Ācariyassa sammukhatāya appaṭikkhipanto upacārena pucchanto viya vadati. Tenāha ‘‘ananujānanto’’ti. Chadvārarakkhāmattakamevāti tassa sallahukabhāvamāha cittādhiṭṭhānabhāvamattena paṭipākatikabhāvāpattito. Itaradvayepi eseva nayo. Paccayuppattimattakanti phalena hetuṃ dasseti. Uppādanahetukā hi paccayānaṃ uppatti. Idamatthanti idaṃ payojanaṃ imassa paccayassa paribhuñjaneti adhippāyo. Nippariyāyenāti iminā indriyasaṃvarādīni tīṇi padhānassa sīlassa paripālanavasena pavattiyā pariyāyasīlāni nāmāti dasseti. Idāni pātimokkhasaṃvarasseva padhānabhāvaṃ byatirekato anvayato ca upamāya vibhāvetuṃ ‘‘yassā’’tiādimāha. Tattha so pātimokkhasaṃvaro. Sesāni indriyasaṃvarādīni.

Pātimokkhasaṃvarasaṃvutoti yo hi naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhanti laddhanāmena sikkhāpadasīlena pihitakāyavacīdvāro. So pana yasmā evaṃbhūto tena samannāgato nāma hoti, tasmā vuttaṃ ‘‘pātīmokkhasaṃvarena samannāgato’’ti.

Aparo nayo – kilesānaṃ balavabhāvato, pāpakiriyāya ca sukarabhāvato, puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegakkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanato gamanasīloti pātī, maraṇavasena tamhi tamhi sattanikāye attabhāvassa pātanasīlo vā pātī, sattasantāno, cittameva vā. Taṃ pātiṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto vimuttoti vuccati. Vuttañhi ‘‘cittavodānā visujjhantī’’ti, ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (mahāva. 28) ca.

Atha vā avijjādinā hetunā saṃsāre patati gacchati pavattatīti pāti, ‘‘avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124) hi vuttaṃ, tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkho. ‘‘Kaṇṭhekāḷo’’tiādīnaṃ viyassa samāsasiddhi veditabbā.

Atha vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttañhi –

‘‘Cittena nīyate loko, cittena parikassatī’’ti; (Saṃ. ni. 1.62);

Tassa pātino mokkho etenāti pātimokkho. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhādisaṃkileso. Vuttañhi –

‘‘Taṇhā janehi purisaṃ, (saṃ. ni. 

我来为您直译这段巴利文：
"如是"中kira语词表示不赞同义。以此显示此中不赞同阿阇黎说。"具戒"因无别指定的一般性以戒摄而取,彼为四种故阿阇黎长老说"指四遍净戒"。"此中"即于四遍净戒中。"最上戒"即主要戒。"两处"即总说别说中,如别说于总说中长老也说唯别解脱律仪因说"具戒"义。因为戒取在圣典中唯依别解脱律仪而来。故说"唯别解脱律仪"等。此中以限定显示其他三种部分属于别解脱内摄。如是于不观看等及活命因违学处及未观察服用病缘等制定罪。"三"即根律仪戒等。"于说戒处"即于某经中以戒同义取彼等之处如说"别解脱律仪"?因阿阇黎在前故不否定而以询问方式说。故说"不允许"。"仅守护六门"说彼轻易性因以心住立性仅恢复本性。于其他二者也此理。"仅资具生起"以果显因。因为资具生起是由生起因。"此义"即此目的为用此资具义。"无施设义"以此显示根律仪等三以守护主要戒而转起故名施设戒。现今为从相对及相顺以譬喻显明别解脱律仪唯主要性故说"若"等。此中彼为别解脱律仪。其余为根律仪等。
"摄别解脱律仪"因为彼守护保持者,从恶趣等苦解脱故得名别解脱的学处戒所防护身语门。彼因如是成为具足彼者,故说"具足别解脱律仪"。
另一理 - 因烦恼力强,作恶易作,作善难作,多次堕恶趣性故为pātī,即凡夫。或因无常于诸有等被业力掷如机器般不住而轮转行故为pātī,或以死于彼彼有情众中令自体堕落性故为pātī,即有情相续,或唯心。彼pāti从轮回苦解脱故为别解脱。因为由心解脱说有情解脱。因说"由心清净而净化","心无取著从诸漏解脱"。
或者以无明等因于轮回堕落行转起故为pāti,因说"无明盖覆爱结缚的诸有情流转轮回",从彼pāti有情的贪等三杂染解脱由此故为别解脱。应知如"黑颈"等复合词成立。
或者令堕落恼害故为pāti,即心。因说:
"世间由心导引,由心拖曳"；
从彼pāti解脱由此故为别解脱。或以此堕恶趣苦轮回苦故为pāti,即贪等杂染。因说:
"爱生人，;

1.56-57) taṇhādutiyo puriso’’ti (itivu. 15, 105; a. ni. 4.9) ca ādi;

Tato pātito mokkhoti pātimokkho.

Atha vā patati etthāti pāti, cha ajjhattikabāhirāni āyatanāni. Vuttañhi –

‘‘Chasu loko samuppanno, chasu kubbati santhava’’nti (saṃ. ni. 

我来为您直译这段巴利文：
"爱为伴的人"等；
从彼pāti解脱故为别解脱。
或者由此堕落故为pāti,即六内外处。因说：
"世间生于六中,于六作交际"；;

1.70; su. ni. 171);

Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkho.

Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkho.

Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā ‘‘patī’’ti vuccati, muccati etenāti mokkho, patino mokkho patimokkho tena paññattattāti, patimokkho eva pātimokkho. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttaṭṭhena mokkho cāti patimokkho, patimokkho eva pātimokkho. Tathā hi vuttaṃ ‘‘pātimokkhanti ādimetaṃ mukhametaṃ pamukhameta’’nti (mahāva. 135) vitthāro.

Atha vā pa-iti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkho. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena, samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkho. Pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho. Patimokkho eva pātimokkho. Mokkho vā nibbānaṃ, tassa mokkhassa patibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo viya yathārahaṃ kilesanibbāpanato patimokkhaṃ, patimokkhaṃyeva pātimokkhaṃ.

Atha vā mokkhaṃ pati vattati, mokkhābhimukhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evamettha pātimokkhasaddassa attho veditabbo.

Ācāragocarasampannoti kāyikavācasikaavītikkamasaṅkhātena ācārena, navesiyādigocaratādisaṅkhātena gocarena sampanno, sampannaācāragocaroti attho. Appamattakesūti parittakesu anāpattigamanīyesu. ‘‘Dukkaṭadubbhāsitamattesū’’ti apare. Vajjesūti gārayhesu. Te pana ekantato akusalasabhāvā hontīti āha ‘‘akusaladhammesū’’ti. Bhayadassīti bhayato dassanasīlo, paramāṇumattampi vajjaṃ sineruppamāṇaṃ viya katvā bhāyanasīlo. Sammā ādiyitvāti sammadeva sakkaccaṃ sabbasova ādiyitvā. Sikkhāpadesūti niddhāraṇe bhummanti samudāyato avayavaniddhāraṇaṃ dassento ‘‘sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādiyitvā sikkhatī’’ti atthamāha, sikkhāpadameva hi samādātabbaṃ sikkhitabbañcāti adhippāyo. Yaṃ kiñci sikkhāpadesūti sikkhākoṭṭhāsesu mūlapaññattianupaññattisabbatthapaññattipadesapaññattiādibhedaṃ yaṃ kiñci sikkhitabbaṃ. Yaṃ paṭipajjitabbaṃ pūretabbaṃ sīlaṃ, taṃ pana dvāravasena duvidhamevāti āha ‘‘kāyikaṃ vā vācasikaṃ vā’’ti. Imasmiṃ atthavikappe sikkhāpadesūti ādhāre bhummaṃ sikkhābhāgesu kassaci visuṃ aggahaṇato. Tenāha ‘‘taṃ sabba’’nti.

Aññataraṃ devaghaṭanti aññataraṃ devanikāyaṃ. Āgāmī hotīti paṭisandhivasena āgamanasīlo hoti. Āgantāti etthāpi eseva nayo. Iminā aṅgenāti iminā kāraṇena.

Sukkhavipassako yebhuyyena catudhātuvavatthānamukhena kammaṭṭhānābhinivesī hotīti āha ‘‘sukkhavipassakassa dhātukammaṭṭhānikabhikkhuno’’ti. Vuttamevatthaṃ sampiṇḍetvā nigamento ‘‘paṭhamena aṅgenā’’tiādimāha.

Cittassa sukhumabhāvo idha sukhamattabhāvamāpannena daṭṭhabboti āha ‘‘sabbāpi hi tā’’tiādi. Tantivasenāti kevalaṃ tantiṭṭhapanavasena, na pana therassa kassaci maggassa vā phalassa vā uppādanatthāya, nāpi sammāpaṭipattiyaṃ yojanatthāyāti adhippāyo.



我来为您直译这段巴利文：
从六内外处称为pāti解脱故为别解脱。
或者有堕落灭坏故为pāti,即轮回。从彼解脱故为别解脱。
或者因一切世间主性故世尊称为"主",由此解脱故为mokkho,主的解脱为patimokkho因由彼制定故,patimokkho即pātimokkho。或因一切功德根本性故以最胜义为主,彼以如所说义为解脱故为patimokkho,patimokkho即pātimokkho。如是说"别解脱即此始、此口、此首"等详说。
或者pa即方式,ati不变词表究竟义,故以诸方式究竟解脱故为别解脱。因为此戒自身以彼分,与定俱与慧俱以镇伏,以断除而究竟解脱故为别解脱。或一一解脱故为patimokkho,即从彼彼违犯过各别解脱义。patimokkho即pātimokkho。或解脱即涅槃,为彼解脱影像故为patimokkho。因为戒律仪如日出明相般为涅槃生起,如其影像随宜灭烦恼故为patimokkho,patimokkho即pātimokkho。
或者转向解脱,或面向解脱故为patimokkho,patimokkho即pātimokkho,如是此中应知别解脱语词义。
"具足行处"即以称为身语不违犯的行,以称为非妓女等处的行处具足,义为具成就行处。"微细"即微小可无罪行。"仅恶作恶语"其他说。"过"即应呵责。彼等唯一是不善性故说"不善法"。"见怖畏"即见为怖畏性,如须弥般见微尘许过而怖畏性。"正受持"即正确恭敬完全受持。"于诸学处"为从总体抉择支分故说"于诸学处受持此彼学处而学"义,因为唯学处应受持应学习义。"任何学处"即于学习分类中根本制、随制、一切处制、区域制等差别任何应学。应行应圆满的戒,彼依门二种故说"身或语"。在此义区分中"于诸学处"为处所位格因不别取学部分任何。故说"彼一切"。
"某天众"即某天众聚。"将来"即依结生而将来性。"将来者"此中也此理。"由此支"即由此因。
"纯观者"多以四界差别门入业处故说"纯观者四界业处比丘"。摄集已说义而结论说"由第一支"等。
心微细性此中应以达仅乐性见故说"因为一切彼"等。"依经"即仅依安置经,非为长老生起任何道或果,亦非为令入正行义。

38. Chaṭṭhe mahākaccānoti gihikāle ujjenirañño purohitaputto abhirūpo dassanīyo pāsādiko suvaṇṇavaṇṇo ca. Varaṇā nāma rukkho, tassa avidūre bhavattā nagarampi varaṇasaddena vuccatīti āha ‘‘varaṇā nāma ekaṃ nagara’’nti. Dvandapadassa paccekaṃ abhisambandho hotīti hetusaddaṃ paccekaṃ yojetvā dassento ‘‘kāmarāgābhinivesahetū’’tiādimāha. Hetusaddena sambandhe sati yo attho sambhavati, taṃ dassetuṃ ‘‘idaṃ vuttaṃ hotī’’tiādimāha. Tattha kāmarāgena abhiniviṭṭhattāti etena kāmarāgābhinivesahetūti imassa atthaṃ dīpeti, tathā vinibaddhattātiādīhi kāmarāgavinibaddhahetūtiādīnaṃ. Tato mukhoti tadabhimukho. Mānanti āḷhakādimānabhaṇḍaṃ. Sesamettha uttānameva.

39. Sattame madhurāyanti uttaramadhurāyaṃ. Gundāvaneti kaṇhagundāvane, kāḷapippalivaneti attho. Jarājiṇṇeti jarāya jiṇṇe, na byādhiādīnaṃ vasena jiṇṇasadise nāpi akālikena jarāya abhibhūte. Vayovuddheti jiṇṇattā eva cassa vayovuddhippattiyā vuddhena sīlādivuddhiyā. Jātimahallaketi jātiyā mahantatāya cirarattatāya mahallake, na bhogaparivārādīhīti attho. Addhagateti ettha addha-saddo dīghakālavācīti āha ‘‘dīghakāladdhānaṃ atikkante’’ti. Vayoti purimapadalopenāyaṃ niddesoti āha ‘‘pacchimavaya’’nti, vassasatassa tatiyakoṭṭhāsasaṅkhātaṃ pacchimavayaṃ anuppatteti attho.

Bhavati ettha phalaṃ tadāyattavuttitāyāti bhūmi, kāraṇanti āha ‘‘yena kāraṇenā’’tiādi. Paripakkoti pariṇato, vuddhibhāvaṃ pattoti attho. Moghajiṇṇoti anto thirakaraṇānaṃ dhammānaṃ abhāvena tucchajiṇṇo nāma. Bāladārakopi daharoti vuccatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttaṃ. Atikkantapaṭhamavayā eva sattā sabhāvena palitasirā hontīti paṭhamavaye ṭhitabhāvaṃ dassetuṃ ‘‘susukāḷakeso’’ti vuttaṃ. Bhadrenāti laddhakena. Ekacco hi daharopi samāno kāṇo vā hoti kuṇiādīnaṃ vā aññataro, so na bhadrena yobbanena samannāgato nāma hoti. Yo pana abhirūpo hoti dassanīyo pāsādiko sabbasampattisampanno yaṃ yadeva alaṅkāraparihāraṃ icchati, tena tena alaṅkato devaputto viya carati, ayaṃ bhadrena yobbanena samannāgato nāma hoti. Tenevāha ‘‘yena yobbanena samannāgato’’tiādi.

Yamhisaccañca dhammo cāti yamhi puggale soḷasahākārehi paṭividdhattā catubbidhaṃ saccaṃ, ñāṇena sacchikatattā navavidhalokuttaradhammo ca atthi. Ahiṃsāti desanāmattametaṃ, yamhi pana catubbidhāpi appamaññābhāvanā atthīti attho. Saṃyamo damoti sīlañceva indriyasaṃvaro ca. Vantamaloti maggañāṇena nīhaṭamalo. Dhīroti dhitisampanno. Theroti so imehi thirabhāvakāraṇehi samannāgatattā theroti pavuccatīti attho.

40. Aṭṭhame ‘‘corā balavanto hontī’’ti padaṃ uddharitvā yehi kāraṇehi te balavanto honti, tesaṃ sabbhāvaṃ dassento ‘‘pakkhasampannā’’tiādimāha. Tattha nivāsaṭṭhānasampannatā giriduggādisabbhāvato. Atiyātunti anto yātuṃ, gantuṃ pavisitunti attho. Taṃ pana antopavisanaṃ kenaci kāraṇena bahigatassa hotīti āha ‘‘bahiddhā janapadacārikaṃ caritvā’’tiādi. Niyyātunti bahi nikkhamituṃ. Tañca bahinikkhamanaṃ bahiddhākaraṇīye sati sambhavatīti āha ‘‘corā janapadaṃ vilumpantī’’tiādi. Anusaññātunti anusañcarituṃ. Sesamettha uttānameva.



我来为您直译这段巴利文：
38. 第六"大迦旃延"在家时为郁阇尼(现今印度中央邦乌杰恩市)国王的婆罗门,容貌端正殊妙金色。瓦拉纳是一种树,因在其不远处故城市也以瓦拉纳词说故说"瓦拉纳名一城"。复合词各别结合故以因字各别连结显示说"欲贪执著因"等。以因字结合时有何义,为显示此说"此说为"等。此中"因欲贪执著"以此显示"欲贪执著因"此义,如是"因系缚"等显示"欲贪系缚因"等义。"彼面"即面向彼。"量"即阿拉迦等量器。此中其余显明。
39. 第七"在摩偶罗"即在北摩偶罗。"贡达林"即黑贡达林,义为黑胡椒林。"老衰"即以老衰,非以病等力衰似,亦非非时为老所胜。"年耆"即因衰故达年耆而成就戒等。"生长"即以生大久远而长,非以财众等义。"过半"此中半字表长时故说"越过长时分"。"年"此为略前词说故说"后年",义为达百岁第三分称后年。
因在此有果依彼转起性故为地,因故说"以何因"等。"成熟"即成就,义为达增长性。"空老"以内坚固诸法不存在故名虚老。"小儿亦说年少"故为别义说"青年"。已过初年诸有情自性成白发故为显示住初年说"乌黑发"。"贤"即圆具。因为有些虽年少而盲或跛等之一,彼不名具贤年。但若容貌端正殊妙具一切成就,欲任何庄严装饰即以彼彼庄严如天子般行,此名具贤年。故即说"具何年"等。
"于彼谛与法"即于彼补特伽罗因十六行相通达故四谛,以智作证故九种出世间法。"不害"此仅说示,于彼具四无量修习义。"自制调伏"即戒及根律仪。"离垢"即以道智除垢。"贤"即具坚固。"长老"义为彼具此等坚固性因故说为长老。
40. 第八摄"盗贼强力"语而显示彼等以何因成强力说"具党"等。此中住处具足因有山险等。"深入"即入内,义为进入。彼入内因某因出外故说"外行国土已"等。"出"即出外。彼外出因有外事时生故说"盗贼掠夺国土"等。"周游"即四处游行。此中其余显明。

41. Navame micchāpaṭipattādhikaraṇahetūti ettha adhi-saddo anatthakoti āha ‘‘micchāpaṭipattiyā karaṇahetū’’ti. Na ārādhakoti na sampādako na paripūrako. Ñāyati paṭivijjhanavasena nibbānaṃ gacchatīti ñāyo, so eva taṃsamaṅginaṃ vaṭṭadukkhapātato dhāraṇaṭṭhena dhammoti ñāyo dhammo, ariyamaggo. So panettha saha vipassanāya adhippetoti āha ‘‘sahavipassanakaṃ magga’’nti. Ārādhanaṃ nāma saṃsiddhi, sā pana yasmā sampādanena paripūraṇena icchitā, tasmā vuttaṃ ‘‘sampādetuṃ pūretu’’nti.

42. Dasame duggahitehīti atthato byañjanato ca duṭṭhu gahitehi, ūnādhikaviparītapadapaccābhaṭṭhādivasena vilometvā gahitehīti attho. Uppaṭipāṭiyā gahitehīti idaṃ pana nidassanamattaṃ duggahassa ūnādhikādivasenapi sambhavato. Tenevāha ‘‘attano duggahitasuttantānaṃyeva atthañca pāḷiñca uttaritaraṃ katvā dassentī’’ti.

Samacittavaggavaṇṇanā niṭṭhitā.

5. Parisavaggavaṇṇanā

43. Pañcamassa paṭhame uddhaccena samannāgatāti akappiye kappiyasaññitāya, kappiye akappiyasaññitāya, avajje vajjasaññitāya, vajje avajjasaññitāya uddhaccappakatikā. Ye hi vinaye apakataññuno saṃkilesavodāniyesu dhammesu na kusalā sakiñcanakārino vippaṭisārabahulā, tesaṃ anuppannañca uddhaccaṃ uppajjati, uppannañca bhiyyobhāvaṃ vepullaṃ āpajjati. Sārābhāvena tucchattā 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 vissaṭavacanā samphappalāpitāya apariyantavacanā. Tenāha ‘‘asaṃyatavacanā’’tiādi. Vissaṭṭhasatinoti sativirahitā. Paccayavekallena vijjamānāyapi satiyā satikiccaṃ kātuṃ asamatthatāya evaṃ vuttā. Na sampajānantīti asampajānā, taṃyoganivattiyaṃ cāyaṃ akāro ‘‘ahetukā dhammā (dha. sa. dukamātikā 2), abhikkhuko āvāso’’tiādīsu (cūḷava. 76) viyāti āha ‘‘nippaññā’’ti, paññārahitāti attho. Pāḷiyaṃ vibbhantacittāti ubbhantacittā. Samādhivirahena laddhokāsena uddhaccena tesaṃ samādhivirahānaṃ cittaṃ nānārammaṇesu paribbhamati vanamakkaṭo viya vanasākhāsu. Pākatindriyāti saṃvarābhāvena gihikāle viya vivaṭaindriyā. Tenāha ‘‘pakatiyā ṭhitehī’’tiādi. Vivaṭehīti asaṃvutehi.



我来为您直译这段巴利文：
41. 第九"邪行作因"此中adhi词无义故说"以邪行作因"。"不成就"即不完成不圆满。依通达而趣涅槃故为道,彼以持持具彼者离轮回苦故为法即道法,为圣道。此中彼与观一起意趣故说"与观俱之道"。"成就"即圆满,因为彼以完成圆满所欲故说"完成圆满"。
42. 第十"恶取"即从义从语恶取,以缺多倒转语词返等方式相违而取义。"颠倒取"此仅示例因恶取亦依缺多等生。故即说"显示自己恶取经之义及经文更高"。
等心品注释完。
5. 众品注释
43. 第五品第一"具掉举"即于非应许起应许想,于应许起非应许想,于无过起有过想,于有过起无过想的掉举性。因为于律无知者于染净诸法不善造作有障多追悔者,未生掉举生,已生更增广大。因无实质空故如芦即芦,慢故说"高芦即起芦"。故说"起空慢"。因为慢以胜为胜、等为等而转起故特别空。"轻躁"即轻躁性,即贪欲义。"口粗"即口粗暴,即恶语者义。
"散语"即放逸语以杂语故无限语。故说"不制语"等。"失念"即离念。因缘不足虽有念而不能作念事故如是说。"不正知"即无正知,此不相应中此a字如"无因法"、"无比丘住处"等故说"无慧",即离慧义。经中"散乱心"即乱心。因定缺乏得机会的掉举使彼等缺定的心于种种所缘游荡如林猴于林枝。"自然根"即因无律仪如居家时般开放诸根。故说"住自然"等。"开放"即不摄。

44. Dutiye bhaṇḍanaṃ vuccati kalahassa pubbabhāgoti kalahassa hetubhūtā paribhāsā taṃsadisī ca aniṭṭhakiriyā bhaṇḍanaṃ nāma. Kalahajātāti hatthaparāmāsādivasena matthakappatto kalaho jāto etesanti kalahajātāti evamettha attho daṭṭhabbo. Viruddhavādanti ‘‘ayaṃ dhammo, nāyaṃ dhammo’’tiādinā viruddhavādabhūtaṃ vivādaṃ. Mukhasannissitatāya vācā idha ‘‘mukha’’nti adhippetāti āha ‘‘dubbhāsitā vācā mukhasattiyoti vuccantī’’ti. Catubbidhampi saṅghakammaṃ sīmāparicchinnehi pakatattehi bhikkhūhi ekato kattabbattā ekakammaṃ nāma. Pañcavidhopi pātimokkhuddeso ekato uddisitabbattā ekuddeso nāma. Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāma . Pāḷiyaṃ khīrodakībhūtāti yathā khīrañca udakañca aññamaññaṃ saṃsandati, visuṃ na hoti, ekattaṃ viya upeti. Satipi hi ubhayesaṃ kalāpānaṃ paramatthato bhede pacurajanehi pana duviññeyyanānattaṃ khīrodakaṃ samoditaṃ accantameva saṃsaṭṭhaṃ viya hutvā tiṭṭhati, evaṃ sāmaggivasena ekattūpagatacittuppādā viyāti khīrodakībhūtāti evamettha attho daṭṭhabbo. Mettācakkhūhīti mettācittaṃ paccupaṭṭhapetvā olokanacakkhūhi. Tāni hi piyabhāvadīpanato ‘‘piyacakkhūnī’’ti vuccanti.

45. Tatiye aggavatīti ettha agga-saddo uttamapariyāyo, tena visiṭṭhassa puggalassa, visiṭṭhāya vā paṭipattiyā gahaṇaṃ idhādhippetanti āha ‘‘aggavatīti uttamapuggalavatī’’tiādi. Avigatataṇhatāya taṃ taṃ parikkhārajātaṃ bahuṃ lanti ādiyantīti bahulā, bahulā eva bāhulikā yathā ‘‘venayiko’’ti (a. ni. 8.11; pārā. 8; ma. ni. 1.246). Te pana yasmā paccayabahubhāvāya yuttappayuttā nāma honti, tasmā āha ‘‘cīvarādibāhullāya paṭipannā’’ti. Sikkhāya ādaragāravābhāvato sithilaṃ adaḷhaṃ gaṇhantīti sāthalikāti vuttaṃ. Sithilanti ca bhāvanapuṃsakaniddeso, sithilasaddena vā samānatthassa sāthalasaddassa vasena sāthalikāti padasiddhi veditabbā. Avagamanaṭṭhenāti adhogamanaṭṭhena, orambhāgiyabhāvenāti attho. Upadhiviveketi sabbūpadhipaṭinissaggatāya upadhivivitte. Oropitadhurāti ujjhitussāhā. Duvidhampi vīriyanti kāyikaṃ cetasikañca vīriyaṃ.

46. Catutthe idaṃ dukkhanti dukkhassa ariyasaccassa paccakkhato aggahitabhāvadassanatthaṃ vuttaṃ. Ettakameva dukkhanti tassa paricchijja aggahitabhāvadassanatthaṃ. Ito uddhaṃ dukkhaṃ natthīti anavasesetvā aggahitabhāvadassanatthaṃ. Yathāsabhāvato nappajānantīti sarasalakkhaṇappaṭivedhena asammohato nappaṭivijjhanti. Asammohapaṭivedho ca yathā tasmiṃ ñāṇe pavatte paccā dukkhassa rūpādiparicchede sammoho na hoti, tathā pavatti. Accantakkhayoti accantakkhayanimittaṃ nibbānaṃ. Asamuppattīti etthāpi eseva nayo. Yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma tadubhayampi nirujjhati, taṃ tesaṃ asamuppatti nibbānaṃ dukkhanirodhoti vuccati.

47. Pañcame visesanassa paranipātena ‘‘parisākasaṭo’’ti vuttanti āha ‘‘kasaṭaparisā’’tiādi. ‘‘Kasaṭaparisā’’ti hi vattabbe ‘‘parisākasaṭo’’ti vuttaṃ. Parisāmaṇḍoti etthāpi eseva nayo. Sesamettha uttānameva.



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44. 第二"诤论"说为斗争前分故斗争因的诽谤及类似此的不可爱行为名诤论。"生斗争"即以触手等方式达顶点斗争生于彼等故为生斗争,如是此中应见义。"相违语"即以"此是法,此非法"等方式成相违语的争论。因依口而生故语此意为"口"故说"恶语名口剑"。四种僧羯磨因由界内清净比丘一起作故名一羯磨。五种诵戒因一起诵故名一诵。所制学处因一切惭愧者等学故名等学。经中"如乳水"即如乳与水相混合,不分离,似成一性。因为虽二聚胜义有别但以众人难知差别故乳水和合似极相混而住,如是以和合力达一性心生起而成如乳水,如是此中应见义。"慈眼"即现起慈心而观察之眼。彼等因显示爱性故说"爱眼"。
45. 第三"具上"此中上字表最胜义,以彼殊胜补特伽罗,或殊胜行此中意趣故说"具上即具最胜人"等。因未离渴爱故取多彼彼资具故为多,多即多欲如"律人"。彼等因致力于多资具故名勤求故说"行资具多欲"。因于学无敬重故取松弱不坚故说"懈怠"。"松弱"即中性词,或应知以松弱词与懈怠词同义而成懈怠词。"趣向"即下趣义,即下分性义。"离依"即舍一切依而离依。"放弃担"即舍精进。"二种精进"即身及心精进。
46. 第四"此苦"为显未亲证取苦圣谛而说。"仅此是苦"为显限定取彼而说。"此上无苦"为显无余取而说。"如自性不知"即不以相特相通达不迷惑而通达。不迷惑通达即如彼智转起时后于色等苦界限无迷惑而转起。"究竟灭"即究竟灭因涅槃。"不生"此中也此理。缘彼涅槃为道所缘缘义因而此二灭,彼为彼等不生涅槃说为苦灭。
47. 第五以别词后置故说"众恶"故说"恶众"等。因应说"恶众"而说"众恶"。"众净"此中也此理。此中其余显明。

48. Chaṭṭhe gambhīrāti agādhā dukkhogāḷhā. Pāḷivasenāti iminā yo dhammapaṭisambhidāya visayo gambhīrabhāvo, tamāha. Dhammappaṭivedhassa hi dukkarabhāvato dhammassa pāḷiyā dukkhogāḷhatāya gambhīrabhāvo. ‘‘Pāḷivasena gambhīrā’’ti vatvā ‘‘sallasuttasadisā’’ti vuttaṃ tassa ‘‘animittamanaññāta’’ntiādinā (su. ni. 579) pāḷivasena gambhīratāya labbhanato. Tathā hi tattha tā gāthā duviññeyyarūpā tiṭṭhanti. Duviññeyyañhi ñāṇena dukkhogāḷhanti katvā ‘‘gambhīra’’nti vuccati. Pubbāparampettha kāsañci gāthānaṃ duviññeyyatāya dukkhogāḷhameva, tasmā taṃ ‘‘pāḷivasena gambhīrā’’ti vuttaṃ. Imināva nayena ‘‘atthavasena gambhīrā’’ti etthāpi attho veditabbo. Mahāvedallasuttassa (ma. ni. 1.449 ādayo) atthavasena gambhīratā suviññeyyāva. Lokaṃ uttaratīti lokuttaro, navavidho appamāṇadhammo. So atthabhūto etesaṃ atthīti lokuttarā. Tenāha ‘‘lokuttaraatthadīpakā’’ti.

Sattasuññaṃ dhammamattamevāti sattena attanā suññaṃ kevalaṃ dhammamattameva. Uggahetabbaṃ pariyāpuṇitabbanti liṅgavacanavipallāsena vuttanti āha ‘‘uggahetabbe ca pariyāpuṇitabbe cā’’ti. Kavino kammaṃ kavitā. Yaṃ panassa kammaṃ, taṃ tena katanti vuccatīti āha ‘‘kavitāti kavīhi katā’’ti. Itaranti kāveyyāti padaṃ, kābyanti vuttaṃ hoti. Kābyanti ca kavinā vuttanti attho. Tenāha ‘‘tasseva vevacana’’nti. Vicitraakkharāti vicittākārakkharā viññāpanīyā. Sāsanato bahibhūtāti na sāsanāvacarā. Tesaṃ sāvakehīti buddhānaṃ sāvakāti apaññātānaṃ yesaṃ kesañci sāvakehi. Na ceva aññamaññaṃ paṭipucchantīti ye vācenti, ye ca suṇanti, te aññamaññaṃ atthādiṃ nappaṭipucchanti, kevalaṃ vācanasavanamatteneva parituṭṭhā honti. Cārikaṃ na vicarantīti asukasmiṃ ṭhāne atthādiṃ jānantā atthīti pucchanatthāya cārikaṃ na gacchanti tādisassa puggalassa abhāvato tassa ca pubbāparavirodhato. Kathaṃ ropetabbanti kena pakārena nikkhipitabbaṃ. Attho nāma sabhāvato anusandhito sambandhato pubbāparato ādipariyosānato ca ñāto sammāñāto hotīti āha ‘‘ko attho’’tiādi. Anuttānīkatanti akkharasannivesādinā anuttānīkataṃ. Kaṅkhāyāti saṃsayassa.



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48. 第六"深"即无底难通达。"依经文"以此说法无碍解境界深性。因法通达难故法经文难通达性为深性。说"依经文深"后说"如箭经"因彼以"无相无知"等依经文得深性。如是彼中彼等偈颂住难了知相。因难了知以智难通达故说"深"。此中某些偈颂前后难了知故难通达,故说彼"依经文深"。以此理也应知"依义深"此中义。大广解经依义深性易了知。超越世间故出世间,九种无量法。彼等有彼为义故出世间。故说"显出世间义"。
"空有情唯法"即空无有情我唯是诸法。"应受持应习"以词语颠倒说故说"于应受持及应习"。诗人作为诗作。彼作何事,说彼所作故说"诗作即诗人所作"。"其他"即诗篇词,即说为诗。诗即诗人所说义。故说"彼同义"。"种种字"即种种形相字可表达。"出教外"即非教内行。"彼等声闻"即不知为佛声闻的任何声闻。"不互相询问"即教者及闻者不互相询问义等,仅以教说听闻满足。"不游行"即为问某处知义等者而不游行因无如是补特伽罗及彼前后相违。"如何安立"即以何方式安置。义名从自性从随顺从相续从前后从始终而知为正知故说"何义"等。"难了"即以字安立等作难了。"疑"即疑惑。

49. Sattame kilesehī āmasitabbato āmisaṃ, cattāro paccayā. Tadeva garu garukātabbaṃ etesaṃ, na dhammoti āmisagarū. Tenāha ‘‘lokuttaradhammaṃ lāmakato gahetvā ṭhitaparisā’’ti. Ubhato bhāgato vimuttoti ubhatobhāgavimutto. Dvīhi bhāgehi dve vāre vimutto. Paññāya vimuttoti samathasannissayena vinā aggamaggapaññāya vimutto. Tenāha ‘‘sukkhavipassakakhīṇāsavo’’ti . Kāyenāti nāmakāyena. Jhānaphassaṃ phusitvāti aṭṭhasamāpattisaññitaṃ jhānaphassaṃ adhigamavasena phusitvā. Pacchā nirodhaṃ nibbānaṃ yathā ālocitaṃ nāmakāyena sacchikarotīti kāyasakkhī. Na tu vimutto ekaccānaṃ āsavānaṃ aparikkhīṇattā. Diṭṭhantaṃ pattoti diṭṭhassa anto anantaro kālo diṭṭhanto, dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. Paṭhamaphalato paṭṭhāya hi yāva aggamaggā diṭṭhippatto. Tenāha ‘‘ime dvepi chasu ṭhānesu labbhantī’’ti.

Saddahanto vimuttoti etena sabbathā avimuttassa saddhāmattena vimuttabhāvadassanena saddhāvimuttassa sekkhabhāvameva vibhāveti. Saddhāvimuttoti vā saddhāya avimuttoti attho. Chasu ṭhānesūti paṭhamaphalato paṭṭhāya chasu ṭhānesu. Dhammaṃ anussaratīti paṭhamamaggapaññāsaṅkhātaṃ dhammaṃ anussarati. Saddhaṃ anussaratīti etthāpi eseva nayo. Ubhopi hete sotāpattimaggaṭṭhāyeva. Imaṃ kasmā gaṇhantīti evaṃ ekantapāsaṃsesu ariyesu gayhamānesu imaṃ ekantaninditaṃ lāmakaṃ dussīlaṃ kasmā gaṇhanti. Sabbesu sabbatā sadisesu labbhamānopi viseso na paññāyati, visabhāge pana sati eva paññāyati paṭabhāvena viya cittapaṭassāti āha ‘‘ekaccesu panā’’tiādi. Ganthitāti avabaddhā. Mucchitāti mucchaṃ sammohaṃ āpannā. Chandarāgaapakaḍḍhanāyāti chandarāgassa apanayanatthaṃ. Nissaraṇapaññāyāti tato nissaraṇāvahāya paññāya virahitā.

Paññādhurenāti vipassanābhinivesena. Abhiniviṭṭhoti vipassanāmaggaṃ otiṇṇo. Tasmiṃ khaṇeti sotāpattimaggakkhaṇe. Dhammānusārī nāma paññāsaṅkhātena dhammena ariyamaggasotassa anussaraṇato. Kāyasakkhī nāma nāmakāyena sacchikātabbassa nibbānassa sacchikaraṇato. Vikkhambhanasamucchedānaṃ vasena dvikkhattuṃ. Arūpajjhānehi rūpakāyato, aggamaggena sesakāyatoti dvīhi bhāgehi nissakkavacanañcetaṃ. Diṭṭhantaṃ patto, diṭṭhattā vā pattoti diṭṭhippatto. Tattha diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. Diṭṭhattāti catusaccadassanasaṅkhātāya paññāya nirodhassa diṭṭhattā. Jhānaphassarahitāya sātisayāya paññāya eva vimuttoti paññāvimutto. Sesaṃ vuttanayattā suviññeyyameva.

50. Aṭṭhame na samāti visamā. Kāyakammādīnaṃ visamattā tato eva tattha pakkhalanaṃ sulabhanti āha ‘‘sapakkhalanaṭṭhenā’’ti. Nippakkhalanaṭṭhenāti pakkhalanābhāvena. Uddhammānīti dhammato apetāni. Ubbinayānīti etthāpi eseva nayo.

51. Navame adhammikāti adhamme niyuttā. Tenāha ‘‘niddhammā’’ti, dhammarahitāti attho.



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49. 第七因为烦恼所触故为物,即四资具。彼为重,彼等重于此,非于法故为重物。故说"取出世间法为劣而住之众"。两分解脱故两分解脱。从两分两次解脱。慧解脱即不依止止而以最上道慧解脱。故说"纯观漏尽"。"以身"即以名身。"触禅触"即证得名八等至禅触。后以名身证灭涅槃如所见故身证。但未解脱因某些漏未尽。"达见边"即见之边为无间时为见边,义为得见即预流道智之无间。从初果乃至上道为见得。故说"此二于六处得"。
"信而解脱"以此显示全不解脱仅以信称解脱者为信解脱之有学性。或信解脱即以信未解脱义。"于六处"即从初果起六处。"随念法"即随念称为初道慧之法。"随念信"此中也此理。此二者皆在预流道位。"为何取此"即如是取唯应赞叹诸圣时为何取此唯应呵责劣恶戒。一切等同得差别不明,但于不同时明如画面般故说"但某些"等。"系缚"即束缚。"迷著"即陷迷醉。"为除欲贪"即为去除欲贪。"离出离慧"即离能导出离之慧。
"以慧担"即以观入门。"入"即入观道。"彼刹那"即预流道刹那。名法随行因以称为慧之法随从圣道流。名身证因以名身证应证之涅槃。以镇伏断二次。从无色禅离色身,以上道离余身故以二分离格词。达见边,或因见而得故见得。此中达见边义为得见即预流道智之无间。因见即以称为见四谛之慧见灭。由无禅触而以殊胜慧解脱故慧解脱。余依说理易了知。
50. 第八"非等"即不等。因身业等不等,即由彼而易于堕落故说"以易堕义"。"以无堕义"即以无堕。"非法"即离法。"非律"此中也此理。
51. 第九"非法"即从事非法。故说"无法",义为离法。

52. Dasame gaṇhantīti pavattenti. Na ceva aññamaññaṃ saññāpentīti mūlato paṭṭhāya taṃ adhikaraṇaṃ yathā vūpasammati, evaṃ aññamaññaṃ itarītare na sammā jānāpenti. Saññāpanatthaṃ sannipāte sati tattha yuttapattakaraṇena saññattiyā bhavitabbaṃ, te pana saññāpanatthaṃ na sannipatanti. Na pekkhāpentīti taṃ adhikaraṇaṃ mūlato paṭṭhāya aññamaññaṃ na pekkhāpenti. Asaññattiyeva attanā gahitapakkhassa balaṃ etesanti asaññattibalā. Na tathā mantentīti sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggibhāvena tathā na mantenti. Tenāha ‘‘thāmasā’’tiādi. Uttānatthoyeva kaṇhapakkhe vuttappaṭipakkhena gahetabbattā.

Parisavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

2. Dutiyapaṇṇāsakaṃ

(6) 1. Puggalavaggavaṇṇanā

53. Dutiyapaṇṇāsakassa paṭhame hitaggahaṇena mettā vuttā hoti, na karuṇā, anukampāgahaṇena pana karuṇāti cakkavattinā saddhiṃ gahitattā ‘‘lokānukampāyā’’ti na vuttaṃ. Nippariyāyato lokānukampā nāma sammāsambuddhādhīnāti. Dveti manussadevasampattivasena dve sampattiyo. Tā dve, nibbānasampatti cāti tisso.

54. Dutiye bahuso loke na ciṇṇā na pavattā manussāti āciṇṇamanussā. Kadācideva hi nesaṃ loke nibbatti abhūtapubbā bhūtāti abbhutamanussā.

55. Tatiye dasasu cakkavāḷasahassesu anutāpaṃ karoti tassa ekabuddhakhettabhāvato.

56. Catutthe thūpassa yuttāti dhātuyo pakkhipitvā thūpakaraṇassa yuttā.

57. Pañcame attano ānubhāvenāti sayambhuñāṇena. Buddhāti buddhavanto.

58. Chaṭṭhe pahīnattā na bhāyatīti attasinehābhāvato na bhāyati. Sakkāyadiṭṭhiggahaṇañcettha nidassanamattaṃ, attasinehassa paṭighassa tadekaṭṭhasammohassa ca vasena bhāyanaṃ hotīti tesampi pahīnattā na bhāyati, aññathā sotāpannādīnaṃ abhayena bhavitabbaṃ siyā. Sakkāyadiṭṭhiyā balavattāti ettha ahaṃkārasammohanatādīnampi balavattāti vattabbaṃ.

59. Sattame assājānīyoti likhanti, usabhājānīyoti pana pāṭhoti.

61. Navame tatthāti antarāpaṇe. Ekoti dvīsu kinnaresu eko. Ambilikāphalañca addasāti ānetvā sambandho. Ambilikāphalanti tintiṇīphalanti vadanti, caturambilanti apare. Dve attheti pāḷiyaṃ vutte dve atthe.

62. Dasame yathāāraddhe kicce vattamāne antarā eva paṭigamanaṃ paṭivānaṃ, natthi etassa paṭivānanti appaṭivāno. Tattha asaṃkocappatto. Tenāha ‘‘anukkaṇṭhito’’tiādi.

63. Ekādasame sannivāsanti sahavāsaṃ. Yathā asappurisā saha vasantā aññamaññaṃ agāravena anādariyaṃ karonti, tappaṭikkhepena sappurisānaṃ sagāravappaṭipattidassanaparamidaṃ suttaṃ daṭṭhabbaṃ.

64. Dvādasame dvīsupi pakkhesūti vivādāpannānaṃ bhikkhūnaṃ dvīsupi pakkhesu. Saṃsaramānāti pavattamānā. Diṭṭhipaḷāsoti diṭṭhisannissayo paḷāso yugaggāho. Āghātentoti āhananto bādhento. Anabhirādhanavasenāti yassa uppajjati, tassa tadaññesañca atthassa anabhirādhanavasena. Sabbampetanti vacīsaṃsāroti sabbampetaṃ. Attano citte parisāya ca citteti ānetvā sambandho.

Puggalavaggavaṇṇanā niṭṭhitā.

(7) 2. Sukhavaggavaṇṇanā

65. Dutiyassa paṭhame sabbakāmanipphattimūlakaṃ sukhanti anavasesaupabhogaparibhogavatthunipphattihetukaṃ kāmasukhaṃ. Pabbajjāmūlakaṃ sukhanti pabbajjāhetukaṃ pavivekasukhaṃ.



我来为您直译这段巴利文：
52. 第十"取"即转起。"不互相让解"即从根本起此诤事如何寂灭,如是彼此不正确令知。令解时集会应以适当作为令解,但彼等不为令解而集会。"不令看"即此诤事从根本起不互相令看。不令解即彼等以自取之派之力。"不如是议"即因执见难舍难离故不如是议。故说"以坚持"等。显明义以黑分所说对立应取。
众品注释完。
第一五十完。
第二五十
(6) 1. 人品注释
53. 第二五十第一因摄益说慈,非悲,因摄取怜愍故悲与转轮王一起取故不说"悲愍世间"。无譬喻世间悲愍名依正等觉。"二"即依人天圆满二圆满。彼二与涅槃圆满为三。
54. 第二多在世间不行不转起人为不常人。因为彼等在世间时时生未曾有为稀有人。
55. 第三在一万轮围中令热恼因彼为一佛田故。
56. 第四"塔所宜"即放置舍利造塔所宜。
57. 第五"以自威力"即以自觉智。"佛"即具觉。
58. 第六"因断故不怖"即因无我爱故不怖。此中取有身见仅为示例,因我爱瞋同分痴力而怖故因彼等断故不怖,否则预流等应无怖。"有身见强力"此中我执迷醉等也应说强力。
59. 第七"良马"有写,但经文为"良牛"。
61. 第九"彼处"即市场中。"一"即二紧那罗中一。"见酸果"引来连结。"酸果"说为阴酢果,他说为四酸。"二义"即经文说二义。
62. 第十如所起事行时中即退转为退缩,彼无退缩为无退缩。此中达无退缩。故说"无厌倦"等。
63. 第十一"共住"即同住。如非善人同住以无敬而作不敬,此经应以否定彼而见善人有敬行。
64. 第十二"于二分"即于诤论比丘二分。"轮回"即转起。"见悭"即依见悭执。"恼害"即打害恼害。"以不满意"即以于生者及彼他人不满意义。"此一切"引来连结"此一切语轮回"。"于自心及于众心"引来连结。
人品注释完。
(7) 2. 乐品注释
65. 第二之第一"一切欲成就根本乐"即无余受用资具成就因之欲乐。"出家根本乐"即出家因之远离乐。

66. Dutiye kāmeti pañca kāmaguṇe, sabbepi vā tebhūmake dhamme. Vuttañhetaṃ ‘‘sabbepi tebhūmakā dhammā kamanīyaṭṭhena kāmā’’ti (mahāni. 1). Nekkhammaṃ vuccati pabbajjā gharabandhanato nikkhantattā. Nibbānameva vā –

‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

Sabbepi kusalā dhammā, nekkhammanti pavuccare’’ti. (itivu. aṭṭha. 109) –

Hi vuttaṃ.

67. Tatiye upadhī vuccanti pañcupādānakkhandhā, tannissitaṃ sukhaṃ upadhisukhaṃ. Tappaṭipakkhato nirupadhisukhaṃ lokuttarasukhaṃ.

68. Catutthe vaṭṭapariyāpannaṃ sukhaṃ vaṭṭasukhaṃ. Nibbānārammaṇaṃ sukhaṃ vivaṭṭasukhaṃ.

69. Pañcame saṃkilesanti saṃkiliṭṭhaṃ. Tenāha ‘‘vaṭṭagāmisukha’’nti. Vivaṭṭasukhanti maggaphalasahagataṃ sukhaṃ.

70. Chaṭṭhe ariyānameva sukhaṃ ariyasukhaṃ, ariyañca taṃ sukhañcātipi ariyasukhaṃ. Anariyānameva sukhaṃ anariyasukhaṃ. Anariyañca taṃ sukhañcātipi anariyasukhaṃ.

71. Sattame tanti cetasikasukhaṃ.

72. Aṭṭhame saha pītiyā vattatīti sappītikaṃ, pītisahagataṃ sukhaṃ. Sabhāvato virāgato ca natthi etassa pītīti nippītikaṃ sukhaṃ. Aṭṭhakathāyaṃ panettha jhānasukhameva uddhaṭaṃ, tathā ca ‘‘lokiyasappītikasukhato lokiyanippītikasukhaṃ agga’’nti vuttaṃ. Lokiyanippītikampi hi aggaṃ labbhatevāti bhūmantaraṃ bhinditvā aggabhāvo veditabbo.

73. Navame sātasabhāvameva sukhaṃ sātasukhaṃ, na upekkhāsukhaṃ viya asātasabhāvaṃ. Kāmañcettha kāyaviññāṇasahagatampi sātasukhameva, aṭṭhakathāyaṃ pana ‘‘tīsu jhānesu sukha’’nteva vuttaṃ.

74. Dasame samādhisampayuttaṃ sukhaṃ samādhisukhaṃ. Na samādhisampayuttaṃ sukhaṃ asamādhisukhaṃ.

75. Ekādasame suttantakathā esāti ‘‘sappītikaṃ jhānadvaya’’nti vuttaṃ.

77. Terasame rūpajjhānaṃ rūpaṃ uttarapadalopena, taṃ ārammaṇaṃ etassāti rūpārammaṇaṃ. Catutthajjhānaggahaṇaṃ pana yadassa paṭiyogī, tena samānayogakkhamadassanaparaṃ. Yaṃ kiñci rūpanti yaṃ kiñci ruppanalakkhaṇaṃ rūpaṃ. Tappaṭikkhepena arūpaṃ veditabbaṃ.

Sukhavaggavaṇṇanā niṭṭhitā.

(8) 3. Sanimittavaggavaṇṇanā

78-79. Tatiyassa paṭhame nimīyati ettha phalaṃ avasesapaccayehi pakkhipīyati viyāti nimittaṃ, kāraṇanti āha ‘‘sanimittāti sakāraṇā’’ti. Dutiyādīsūti dutiyasuttādīsu. Eseva nayoti iminā nidānādipadānampi kāraṇapariyāyameva dīpeti. Nidadāti phalanti nidānaṃ, hinoti phalaṃ patiṭṭhāti etenāti hetu, saṅkharoti phalanti saṅkhāro, paṭicca etasmā phalaṃ etīti paccayo, ruppati niruppati phalaṃ etthāti rūpanti evaṃ nidānādipadānampi hetupariyāyatā veditabbā.

84. Sattame paccayabhūtāyāti sahajātādipaccayabhūtāya.

87. Dasame samecca sambhuyya paccayehi katoti saṅkhato, saṅkhato dhammo ārammaṇaṃ etesanti saṅkhatārammaṇā. Maggakkhaṇe na honti nāma pahīyantīti katvā. Nāhesunti ettha ‘‘vuccantī’’ti ajjhāharitabbaṃ. Yāva arahattā desanā desitā taṃtaṃsuttapariyosāne ‘‘na hontī’’ti vuttattā.

Sanimittavaggavaṇṇanā niṭṭhitā.

(9) 4. Dhammavaggavaṇṇanā

88. Catutthassa paṭhame phalasamādhīti catūsupi ariyaphalesu samādhi. Tathā phalapaññā veditabbā.

89. Dutiye sampayuttadhamme pariggaṇhātīti paggāho. Na vikkhipatīti avikkhepo.



我来为您直译这段巴利文：
66. 第二"欲"即五欲功德,或一切三界诸法。因说此"一切三界诸法因可爱义为欲"。出离说为出家因从家缚出离。或即涅槃-
"出家初禅,涅槃与观;
一切善法,说为出离"。
因如是说。
67. 第三依说为五取蕴,依彼之乐为依乐。对彼相对无依乐为出世间乐。
68. 第四轮回所摄乐为轮回乐。以涅槃为所缘乐为离轮回乐。
69. 第五"染"即染污。故说"趣轮回乐"。"离轮回乐"即俱道果乐。
70. 第六唯圣者之乐为圣乐,圣且彼乐亦为圣乐。唯非圣者之乐为非圣乐。非圣且彼乐亦为非圣乐。
71. 第七"彼"即心所乐。
72. 第八与喜转起故有喜,即俱喜乐。由自性及离贪无喜故为无喜乐。注中此处仅举禅乐,如是说"世间无喜乐胜于世间有喜乐"。因为世间无喜也得胜故应知打破界限为胜性。
73. 第九乐性即乐为乐乐,非如舍乐为非乐性。虽此中身识俱亦为乐乐,但注中说"三禅中乐"。
74. 第十相应定乐为定乐。不相应定乐为非定乐。
75. 第十一"此为经说"故说"二有喜禅"。
77. 第十三色禅为色以略后词,彼为此所缘故为色所缘。取第四禅为显示与彼对应相同适合。"任何色"即任何变坏相色。应以否定彼知无色。
乐品注释完。
(8) 3. 有相品注释
78-79. 第三之第一以余缘投入果如此为相,因故说"有相即有因"。"第二等"即第二经等。"此理"以此显示缘等词亦为因之同义。因施与果故为缘,以此令果住故为因,作果故为行,依此果来故为缘,坏灭果于此故为色,如是应知缘等词亦为因之同义。
84. 第七"为缘"即为俱生等缘。
87. 第十和合诸缘所作故为有为,有为法为所缘故为有为所缘。道刹那不存在名断故。"不存在"此中应补"说"。直至阿罗汉教说因彼彼经末说"不存在"故。
有相品注释完。
(9) 4. 法品注释
88. 第四之第一"果定"即四圣果中定。如是应知果慧。
89. 第二摄相应法故为执持。不散故为不乱。

90. Tatiye namanaṭṭhena nāmaṃ. Ruppanaṭṭhena rūpaṃ. Sammasanacārassa adhippetattā ‘‘cattāro arūpakkhandhā’’tveva vuttaṃ. Tenāha ‘‘dhamma-koṭṭhāsaparicchedañāṇaṃ nāma kathita’’nti.

91. Catutthe vijānanaṭṭhena vijjā. Vimuccanaṭṭhena vimutti.

92. Pañcame bhavo nāma sassataṃ sadā bhāvato, sassatavasena uppajjanadiṭṭhi bhavadiṭṭhi. Vibhavo nāma ucchedo vināsanaṭṭhena, vibhavavasena uppajjanadiṭṭhi vibhavadiṭṭhi. Uttānatthāneva heṭṭhā vuttanayattā.

95. Aṭṭhame dukkhaṃ vaco etasmiṃ vippaṭikūlagāhimhi vipaccanīkasāte anādare puggaleti dubbaco, tassa kammaṃ dovacassaṃ, tassa dubbacassa puggalassa anādariyavasena pavattā cetanā. Tassa bhāvo dovacassatā. Tassa bhāvoti ca tassa yathāvuttassa dovacassassa atthibhāvo, atthato dovacassameva. Vitthārato panesā ‘‘tattha katamā dovacassatā? Sahadhammike vuccamāne dovacassāya’’nti abhidhamme āgatā. Sā atthato saṅkhārakkhandho hoti. Catunnaṃ vā khandhānaṃ etenākārena pavattānaṃ etaṃ adhivacananti vadanti.

Pāpayogato pāpā assaddhādayo puggalā etassa mittāti pāpamitto, tassa bhāvo pāpamittatā. Vitthārato panesā ‘‘tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā. Yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā’’ti (dha. sa. 1333) evaṃ āgatā. Sāpi atthato dovacassatā viya daṭṭhabbā. Yāya hi cetanāya puggalo pāpasampavaṅko nāma hoti, sā cetanā cattāropi vā arūpino khandhā tadākārappavattā pāpamittatā.

96. Navame sukhaṃ vaco etasmiṃ padakkhiṇagāhimhi anulomasāte sādare puggaleti subbacotiādinā, kalyāṇā saddhādayo puggalā etassa mittāti kalyāṇamittotiādinā vuttavipariyāyena attho veditabbo.

97. Dasame pathavīdhātuādayo sukhadhātukāmadhātuādayo ca etāsveva antogadhāti etāsu kosalle dassite tāsupi kosallaṃ dassitameva hotīti ‘‘aṭṭhārasa dhātuyo’’ti vuttaṃ. Dhātūti jānananti iminā aṭṭhārasannaṃ dhātūnaṃ sabhāvaparicchedikā savanadhāraṇasammasanappaṭivedhapaññā vuttā. Tattha dhātūnaṃ savanadhāraṇapaññā sutamayā, itarā bhāvanāmayā. Tatthāpi sammasanapaññā lokiyā . Vipassanā hi sā, itarā lokuttarā. Lakkhaṇādivasena aniccādivasena ca manasikaraṇaṃ manasikāro, tattha kosallaṃ manasikārakusalatā. Aṭṭhārasannaṃyeva dhātūnaṃ sammasanappaṭivedhapaccavekkhaṇapaññā manasikārakusalatā, sā ādimajjhapariyosānavasena tidhā bhinnā. Tathā hi sammasanapaññā tassā ādi, paṭivedhapaññā majjhe, paccavekkhaṇapaññā pariyosānaṃ.



我来为您直译这段巴利文：
90. 第三因屈曲义为名。因变坏义为色。因意为观行故说"四无色蕴"。故说"说名为法分别智"。
91. 第四因了知义为明。因解脱义为解脱。
92. 第五"有"名常因恒有故,依常生起见为有见。"无有"名断因坏灭义,依无有生起见为无有见。显明义因如前说理。
95. 第八于此违逆把持违背乐不敬重补特伽罗有苦语故为恶语,彼业为恶语性,即恶语补特伽罗以不敬重力转起之思。彼性为恶语性。彼性即如所说恶语性之有性,即恶语性。此详细于阿毗达摩中来"此中何为恶语性?于同法说时恶语性"。彼实为行蕴。或说此为四蕴以此相转起之名称。
因恶相应故不信等恶补特伽罗为此友故为恶友,彼性为恶友性。此详细如是来"此中何为恶友性?彼等补特伽罗不信、恶戒、少闻、悭吝、恶慧。对彼等亲近、随亲近、共亲近、亲善、共亲善、信乐、共信乐、随顺彼"。彼也实应如恶语性见。因以何思补特伽罗名随顺恶,彼思或四无色蕴以彼相转起为恶友性。
96. 第九于此随顺把持随顺乐敬重补特伽罗有乐语故为善语等,善信等补特伽罗为此友故为善友等,应知义以说相反。
97. 第十地界等及乐界欲界等摄于此等中故显此等善巧时即显彼等善巧故说"十八界"。"界"为了知以此说十八界自性分别闻持观通达慧。此中界之闻持慧为闻所成,余为修所成。此中观慧为世间。因彼为观,余为出世间。依相等无常等作意为作意,彼善巧为作意善巧。唯十八界之观通达省察慧为作意善巧,彼依初中后分三。如是观慧为彼初,通达慧为中,省察慧为后。

98. Ekādasame āpattiyova āpattikkhandhā. Tā pana antarāpattīnaṃ aggahaṇena pañca, tāsaṃ gahaṇena satta hontīti āha ‘‘pañcannañca sattannañca āpattikkhandhāna’’nti. Jānananti ‘‘imā āpattiyo, ettakā āpattiyo, evañca tāsaṃ āpajjanaṃ hotī’’ti jānanaṃ. Evaṃ tippakārena jānanapaññā hi āpattikusalatā nāma. Āpattito vuṭṭhāpanappayogatāya kammabhūtā vācā kammavācā, tathābhūtā anussāvanavācā. ‘‘Imāya kammavācāya ito āpattito vuṭṭhānaṃ hoti, hontañca paṭhame, tatiye vā anussāvane yya-kāraṃ patte, ‘saṃvarissāmī’ti vā pade pariyosite hotī’’ti evaṃ taṃ taṃ āpattīhi vuṭṭhānaparicchedajānanapaññā āpattivuṭṭhānakusalatā. Vuṭṭhānanti ca yathāpannāya āpattiyā yathā tathā anantarāyatāpādanaṃ. Evaṃ vuṭṭhānaggahaṇeneva desanāyapi saṅgaho siddho hoti.

Dhammavaggavaṇṇanā niṭṭhitā.

(10) 5. Bālavaggavaṇṇanā



我来为您直译这段巴利文：
98. 第十一犯罪即犯聚。彼等不取中间罪为五,取彼等为七故说"五及七犯聚"。了知即"此等为犯罪,如此等为犯罪,如是为彼等犯"之了知。如是三种了知慧名为犯罪善巧。因从犯罪出起加行性为业之语为羯磨语,如是性质之宣说语。"以此羯磨语从此犯罪出起,且在第一或第三宣说时得'yya'字,或在'我将防护'语完成时"如是知彼彼犯罪出起界限之慧为犯罪出起善巧。出起即如所犯罪如是令无障碍。如是以取出起而包摄忏亦成就。
法品注释完。
(10) 5. 愚品注释

99. Pañcamassa paṭhame anāgataṃ bhāraṃ vahatīti attano asampattaṃ bhāraṃ vahati. Atherova samāno therehi vahitabbaṃ bījanaggāhadhammajjhesanādibhāraṃ vahatīti evamettha attho daṭṭhabbo. Aṭṭhakathāyaṃ (mahāva. aṭṭha. 159-160) pana yasmā sammajjanādinavavidhaṃ pubbakiccaṃ āṇatteneva kātabbaṃ, pātimokkhañca āṇatteneva uddisitabbaṃ, tasmā taṃ sabbaṃ vinā āṇattiyā karonto anāgataṃ bhāraṃ vahati nāmāti dassetuṃ ‘‘sammajjanī padīpo’’tiādi vuttaṃ. Yañhi ‘‘anujānāmi, bhikkhave, uposathāgāraṃ sammajjitu’’ntiādinā nayena pāḷiyaṃ āgataṃ. Aṭṭhakathāsu ca –

‘‘Sammajjanī padīpo ca, udakaṃ āsanena ca;

Uposathassa etāni, ‘pubbakaraṇa’nti vuccati.

‘‘Chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo;

Uposathassa etāni, ‘pubbakicca’nti vuccatī’’ti. (mahāva. aṭṭha 168) –

Evaṃ dvīhi nāmehi navavidhaṃ pubbakiccaṃ dassitaṃ, taṃ akatvā uposathaṃ kātuṃ na vaṭṭati. Tasmā ‘‘anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetu’’nti vacanato therena āṇattena agilānena bhikkhunā uposathāgāraṃ sammajjitabbaṃ, pānīyaṃ paribhojanīyaṃ upaṭṭhapetabbaṃ, āsanaṃ paññāpetabbaṃ, padīpo kātabbo, akaronto dukkaṭaṃ āpajjati.

Therenapi patirūpaṃ ñatvā āṇāpetabbaṃ, āṇāpentenapi yaṃ kiñci kammaṃ karonto vā sadā kālameva eko vā bhāranittharaṇako vā sarabhāṇakadhammakathikādīsu vā aññataro na uposathāgārasammajjanatthaṃ āṇāpetabbo, avasesā pana vārena āṇāpetabbā. Sace āṇatto sammajjaniṃ tāvakālikampi na labhati, sākhābhaṅgaṃ kappiyaṃ kāretvā sammajjitabbaṃ, tampi alabhantassa laddhakappiyaṃ hoti. Padīpakaraṇepi vuttanayeneva āṇāpetabbo, āṇāpentena ca ‘‘amukasmiṃ nāma okāse telaṃ vā kapallikā vā atthi, taṃ gahetvā karohī’’ti vattabbo. Sace telādīni natthi, pariyesitabbāni. Pariyesitvā alabhantassa laddhakappiyaṃ hoti. Api ca kapāle aggi jāletabbo. Āsanapaññāpanāṇattiyampi vuttanayeneva āṇāpetabbo, āṇattena ca sace uposathāgāre āsanāni natthi, saṅghikāvāsato āharitvā paññāpetvā puna āharitabbāni, āsanesu asati kaṭasārakepi taṭṭikāyopi paññāpetuṃ vaṭṭati, tāsupi asati sākhābhaṅgāni kappiyaṃ kāretvā paññāpetabbāni. Kappiyakārakaṃ alabhantassa laddhakappiyaṃ hoti.


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99. 第五之第一"负未来担"即负自己未得之担。应如是见此义即虽为非长老而负应由长老负之执扇请法等担。但注中因扫等九种前行应由受命者作,波罗提木叉也应由受命者诵,故显示不由命令而作彼一切名负未来担而说"扫帚灯"等。因如"诸比丘,我允许扫布萨堂"等方式来于经。及注中-
"扫帚与灯,水及座位;
布萨之此等,说'前作'。
众欲清净时节告知,比丘数与教诫;
布萨之此等,说'前行'"。
如是以二名显示九种前行,不作彼不应作布萨。故因说"诸比丘,我允许长老比丘命新比丘"故应由长老命令无病比丘扫布萨堂,应备饮用水,应敷座位,应作灯,不作者犯突吉罗。
长老也应知适当而命令,命令时也不应命令任何作事或常时独自或负责完成或诵经说法师等之一为扫布萨堂,但应轮流命令其余。如受命者不得即时扫帚,应令作许可树枝而扫,不得彼者为已得许可。作灯时也应如说方式命令,命令时也应说"某处有油或灯盏,取彼而作"。如无油等,应寻求。寻求不得者为已得许可。又应燃火于灯盏。于敷座命令时也应如说方式命令,受命者如布萨堂无座位,应从僧房取来敷设后再取回,无座位时可敷小席或草席,彼等无时应令作许可树枝而敷设。不得许可作者为已得许可。


Chandapārisuddhīti ettha uposathakaraṇatthaṃ sannipatite saṅghe bahi uposathaṃ katvā āgatena sannipātaṭṭhānaṃ gantvā kāyasāmaggiṃ adentena chando dātabbo. Yopi gilāno vā kiccappasuto vā, tena pārisuddhiṃ dentena chando dātabbo. Kathaṃ dātabbo? Ekassa bhikkhuno santike ‘‘chandaṃ dammi, chandaṃ me hara, chandaṃ me ārocehī’’ti ayamattho kāyena vā vācāya vā ubhayena vā viññāpetabbo. Evaṃ dinno hoti chando. Akatūposathena pana gilānena vā kiccappasutena vā pārisuddhi dātabbā. Kathaṃ dātabbā? Ekassa bhikkhuno santike ‘‘pārisuddhiṃ dammi, pārisuddhiṃ me hara, pārisuddhiṃ me ārocehī’’ti ayamattho kāyena vā vācāya vā ubhayena vā viññāpetabbo. Evaṃ dinnā hoti pārisuddhi. Taṃ pana dentena chandopi dātabbo. Vuttañhetaṃ bhagavatā – ‘‘anujānāmi, bhikkhave, tadahuposathe pārisuddhiṃ dentena chandampi dātuṃ, santi saṅghassa karaṇīya’’nti. Tattha pārisuddhidānaṃ saṅghassapi attanopi uposathakaraṇaṃ sampādeti, na avasesaṃ saṅghakiccaṃ. Chandadānaṃ saṅghasseva uposathakaraṇañca sesakiccañca sampādeti, attano pana uposatho akatoyeva hoti, tasmā pārisuddhiṃ dentena chandopi dātabbo.

Utukkhānanti ‘‘hemantādīnaṃ utūnaṃ ettakaṃ atikkantaṃ, ettakaṃ avasiṭṭha’’nti evaṃ utūnaṃ ācikkhanaṃ. Bhikkhugaṇanāti ‘‘ettakā bhikkhū uposathagge sannipatitā’’ti bhikkhūnaṃ gaṇanā. Idampi ubhayaṃ katvāva uposatho kātabbo. Ovādoti bhikkhunovādo. Na hi bhikkhūnīhi yācitaṃ ovādaṃ anārocetvā uposathaṃ kātuṃ vaṭṭati. Bhikkhuniyo hi ‘‘sve uposatho’’ti āgantvā ‘‘ayaṃ uposatho cātuddaso, pannaraso’’ti pucchitvā puna uposathadivase āgantvā ‘‘bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, ayya, bhikkhunisaṅgho ovādūpasaṅkamana’’nti evaṃ ovādaṃ yācanti. Taṃ ṭhapetvā bālagilānagamiye añño sacepi āraññako hoti, appaṭiggahetuṃ na labhati, tasmā yena so paṭiggahito, tena bhikkhunā uposathagge pātimokkhuddesako bhikkhu evaṃ vattabbo ‘‘bhikkhunisaṅgho, bhante, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, bhante, bhikkhunisaṅgho ovādūpasaṅkamana’’nti.


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"欲清净"者,此中为作布萨而集会之僧团,在外作布萨而来者往集会处不给身和合时应给欲。或病者或有事务者,给清净时应给欲。如何给?于一比丘前以身或语或二者使知"我给欲,为我持欲,为我告欲"此义。如是已给欲。但未作布萨之病者或有事务者应给清净。如何给?于一比丘前以身或语或二者使知"我给清净,为我持清净,为我告清净"此义。如是已给清净。但给彼时也应给欲。因世尊说此:"诸比丘,我允许于布萨日给清净时也给欲,僧团有事务"。此中给清净成就僧团及自己之布萨作,不成就余僧事。给欲仅成就僧团之布萨作及余事,但自己布萨未作,故给清净时也应给欲。
"时节告知"即如是告知"冬等时节已过如此,余如此"。"比丘数"即"如此比丘集会于布萨处"之比丘计数。此二者也应作而后应作布萨。"教诫"即比丘教诫。因不告知比丘尼所请教诫不应作布萨。因比丘尼来"明布萨"而问"此布萨为十四、十五"后,再于布萨日来"尊者,比丘尼僧团礼敬比丘僧团足,请求前往教诫,尊者,愿比丘尼僧团得前往教诫"如是请求教诫。除去愚痴、病者、行路者,余者即使是林住者,不得不受,故受彼者比丘应如是对布萨处波罗提木叉诵者比丘说"大德,比丘尼僧团礼敬比丘僧团足,请求前往教诫,大德,愿比丘尼僧团得前往教诫"。<.Assistant>


Pātimokkhuddesakena vattabbaṃ – ‘‘atthi koci bhikkhu bhikkhunovādako sammato’’ti. Sace hoti koci bhikkhu bhikkhunovādako sammato, tato tena so vattabbo – ‘‘itthannāmako bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti. Sace natthi, tato tena pucchitabbaṃ – ‘‘ko āyasmā ussahati bhikkhuniyo ovaditu’’nti. Sace koci ussahati, sopi ca aṭṭhahi aṅgehi samannāgato, taṃ tattheva sammannitvā ovādappaṭiggāhako vattabbo – ‘‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti. Sace pana na koci ussahati, pātimokkhuddesakena vattabbaṃ – ‘‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’’ti. Ettāvatā hi sikkhattayasaṅgahitaṃ sakalaṃ sāsanaṃ ārocitaṃ hoti. Tena bhikkhunā ‘‘sādhū’’ti sampaṭicchitvā pāṭipade bhikkhunīnaṃ ārocetabbaṃ. Pātimokkhampi ‘‘na, bhikkhave, anajjhiṭṭhena pātimokkhaṃ uddisitabbaṃ, yo uddiseyya, āpatti dukkaṭassā’’ti vacanato anāṇattena na uddisitabbaṃ. ‘‘Therādheyyaṃ pātimokkha’’nti hi vacanato saṅghatthero vā pātimokkhaṃ uddiseyya , ‘‘anujānāmi, bhikkhave, yo tattha bhikkhu byatto paṭibalo, tassādheyyaṃ pātimokkha’’nti vacanato navakataro vā therena āṇatto. Dutiyādīni uttānatthāneva.

109. Ekādasame na kukkuccāyitabbaṃ kukkuccāyatīti na kukkuccāyituṃ yuttakaṃ kukkuccāyati. Sūkaramaṃsaṃ labhitvā ‘‘acchamaṃsa’’nti kukkuccāyati, ‘‘sūkaramaṃsa’’nti jānantopi ‘‘acchamaṃsa’’nti kukkuccāyati, na paribhuñjatīti vuttaṃ hoti. Evaṃ migamaṃsaṃ ‘‘dīpimaṃsa’’nti, kāle santeyeva ‘‘kālo natthī’’ti, appavāretvā ‘‘pavāritomhī’’ti, patte rajasmiṃ apatiteyeva ‘‘patita’’nti, attānaṃ uddissa macchamaṃse akateyeva ‘‘maṃ uddissa kata’’nti kukkuccāyati. Kukkuccāyitabbaṃ na kukkuccāyatīti kukkuccāyituṃ yuttaṃ na kukkuccāyati. Acchamaṃsaṃ labhitvā ‘‘sūkaramaṃsa’’nti na kukkuccāyati, ‘‘acchamaṃsa’’nti jānantopi ‘‘sūkaramaṃsa’’nti na kukkuccāyati, madditvā vītikkamatīti vuttaṃ hoti. Evaṃ dīpimaṃsaṃ migamaṃsanti…pe… attānaṃ uddissa macchamaṃse kate ‘‘maṃ uddissa kata’’nti na kukkuccāyatīti evamettha attho daṭṭhabbo. Aṭṭhakathāyaṃ pana ‘‘na kukkuccāyitabbanti saṅghabhogassa apaṭṭhapanaṃ avicāraṇaṃ na kukkuccāyitabbaṃ nāma, taṃ kukkuccāyati. Kukkuccāyitabbanti tasseva paṭṭhapanaṃ vicāraṇaṃ, taṃ na kukkuccāyatī’’ti ettakameva vuttaṃ. Tattha saṅghabhogassāti saṅghassa catupaccayaparibhogatthāya dinnakhettavatthutaḷākādikassa, tato uppannadhaññahiraññādikassa ca saṅghassa bhogassa. Apaṭṭhapananti asaṃvidahanaṃ. Tenāha ‘‘avicāraṇa’’nti. Tassevāti yathāvuttasseva saṅghabhogassa.

Bālavaggavaṇṇanā niṭṭhitā.

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

3. Tatiyapaṇṇāsakaṃ

(11) 1. Āsāduppajahavaggavaṇṇanā

119. Tatiyapaṇṇāsakassa paṭhame dukkhena pajahitabbāti duppajahā. Duccajātiādīsupi eseva nayo. Dvinnaṃ āsānaṃ duccajabhāvo kathaṃ jānitabboti paṭhamaṃ tāva lābhāsāya duccajabhāvaṃ vibhāveti ‘‘lābhāsāyā’’tiādinā. Ubhatobyūḷhanti yuddhatthāya ubhato sannipatitaṃ. Pakkhandantīti anuppavisanti. Jīvitāsāya duppajahattātiādinā jīvitāsāya duccajabhāvaṃ vibhāveti.



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波罗提木叉诵者应说："有任何比丘被选为比丘尼教诫者?"如有任何比丘被选为比丘尼教诫者,则彼应说:"某名比丘被选为比丘尼教诫者,比丘尼僧团应前往彼处。"如无,则彼应问:"哪位尊者能教诫比丘尼?"如有人能且具足八支,即应在彼处选任,应告教诫受持者:"某名比丘被选为比丘尼教诫者,比丘尼僧团应前往彼处。"如无人能,波罗提木叉诵者应说:"无任何比丘被选为比丘尼教诫者,愿比丘尼僧团以端正成就。"如是已告知包含三学之全教。彼比丘应答"善"而于月初日告知比丘尼。波罗提木叉也因说"诸比丘,不应未受请而诵波罗提木叉,诵者犯突吉罗"故不应无命令而诵。因说"波罗提木叉归长老"故僧团长老或诵波罗提木叉,因说"诸比丘,我允许于彼处有比丘聪明有能力则波罗提木叉归彼"故新者经长老命令。第二等显明义。
109. 第十一"不应恶作而恶作"即不应恶作之适宜而恶作。得猪肉而恶作"熊肉",即使知"猪肉"而恶作"熊肉",即说不食。如是鹿肉恶作"豹肉",时仍在而"无时",未请而"已请",钵中尘未落而"已落",未为自己作鱼肉而"为我作"而恶作。"应恶作不恶作"即应恶作之适宜不恶作。得熊肉而"猪肉"不恶作,即使知"熊肉"而"猪肉"不恶作,即说践踏违越。如是豹肉为鹿肉...乃至...为自己作鱼肉而"为我作"不恶作,如是应见此义。但注中说如此:"不应恶作即不安置不检查僧物名不应恶作,彼恶作。应恶作即安置检查彼,彼不恶作。"此中"僧物"即为僧团四资具受用给与田地池等,及从彼生谷金等之僧团受用。"不安置"即不安排。故说"不检查"。"彼"即如所说僧物。
愚品注释完。
第二五十完。
第三五十
(11) 1. 难舍希望品注释
119. 第三五十第一"难断"即以苦断。于难舍等中此即此理。如何知二希望难舍性?首先以"利希望"等显示利希望难舍性。"两军"即为战争而两边集合。"跳入"即进入。以"因命希望难断"等显示命希望难舍性。

120. Dutiye dullabhāti na sulabhā. Iṇaṃ demīti saññaṃ karotīti evaṃ saññaṃ karonto viya hotīti attho. Ettha ca ‘‘pubbakārīti paṭhamaṃ upakārassa kārako. Kataññū katavedīti tena kataṃ ñatvā pacchā kārako. Tesu pubbakārī ‘iṇaṃ demī’ti saññaṃ karoti, pacchā kārako ‘iṇaṃ jīrāpemī’ti saññaṃ karotī’’ti ettakameva idha vuttaṃ. Puggalapaṇṇattisaṃvaṇṇanāyaṃ (pu. pa. aṭṭha. 83) pana –

‘‘Pubbakārīti paṭhamameva kārako. Katavedīti kataṃ vedeti, viditaṃ pākaṭaṃ karoti. Te agāriyānagāriyehi dīpetabbā. Agārikesu hi mātāpitaro pubbakārino nāma, puttadhītaro pana mātāpitaro paṭijaggantā abhivādanādīni tesaṃ kurumānā katavedino nāma. Anagāriyesu ācariyupajjhāyā pubbakārino nāma, antevāsikasaddhivihārikā ācariyupajjhāye paṭijaggantā abhivādanādīni ca tesaṃ kurumānā katavedino nāma. Tesaṃ āvibhāvatthāya upajjhāyaposakasoṇattherādīnaṃ vatthūni kathetabbāni.

‘‘Aparo nayo – parena akateyeva upakāre attani kataṃ upakāraṃ anapekkhitvā kārako pubbakārī, seyyathāpi mātāpitaro ceva ācariyupajjhāyā ca. So dullabho sattānaṃ taṇhābhibhūtattā. Parena katassa upakārassa anurūpappavattiṃ attani kataṃ upakāraṃ upakārato jānanto vediyanto kataññukatavedī seyyathāpi mātāpituācariyupajjhāyesu sammāpaṭipanno. Sopi dullabho sattānaṃ avijjābhibhūtattā. Apica akāraṇavacchalo pubbakārī, sakāraṇavacchalo kataññukatavedī. ‘Karissati me’ti evamādikāraṇanirapekkhakiriyo pubbakārī, ‘karissati me’ti evamādikāraṇasāpekkhakiriyo kataññukatavedī. Tamojotiparāyaṇo pubbakārī, jotijotiparāyaṇo kataññukatavedī. Desetā pubbakārī, paṭipajjitā kataññukatavedī. Sadevake loke arahaṃ sammāsambuddho pubbakārī, ariyasāvako kataññukatavedī’’ti vuttaṃ.

Tattha kāraṇena vinā pavattahitacitto akāraṇavacchalo. Anāgatamhi payojanaṃ apekkhamāno ‘‘karissati me’’tiādinā cittena paṭhamaṃ gahitaṃ tādisaṃ kataṃ upādāya kataññū eva nāma hoti, na pubbakārīti adhippāyena ‘‘karissati meti evamādikāraṇasāpekkhakiriyo kataññukatavedī’’ti vuttaṃ. Tamojotiparāyaṇo puññaphalāni anupajīvanto eva puññāni karotīti ‘‘pubbakārī’’ti vutto. Puññaphalaṃ upajīvanto hi kataññupakkhe tiṭṭhati.



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120. 第二"难得"即非易得。"我给债"如是作想即如是作想之义。此中仅说此:"先行者即最初作助益者。知恩报恩者即知彼所作后作者。此中先行者作'我给债'想,后作者作'我还债'想。"但于人施设注中-
"先行者即最初作者。知恩者即知所作,令已知明显。彼等应以在家出家显示。于在家中父母名先行者,子女奉养父母对彼等作礼拜等名知恩者。于出家中阿阇梨和尚名先行者,弟子共住者奉养阿阇梨和尚及对彼等作礼拜等名知恩者。为显彼等应说养和尚须那长老等事。
另一理 - 他人未作助益时不顾自己所作助益而作者为先行者,如父母及阿阇梨和尚。彼难得因众生为渴爱所胜。知觉他人所作助益与自己所作助益相应而知为助益者为知恩报恩者,如于父母阿阇梨和尚正行者。彼也难得因众生为无明所胜。又无因爱者为先行者,有因爱者为知恩报恩者。不顾'彼将为我'等因而作为先行者,'彼将为我'等有因而作为知恩报恩者。从暗至明为先行者,从明至明为知恩报恩者。教者为先行者,行者为知恩报恩者。于天人世间阿罗汉正等觉为先行者,圣弟子为知恩报恩者。"
此中无因而行利益心为无因爱者。期待未来利益以"彼将为我"等心首先取如是作,依此即名知恩者,非先行者,以此意趣说"'彼将为我'等有因而作为知恩报恩者"。从暗至明不受用福果而作福故说"先行者"。因受用福果者住于知恩分。

121. Tatiye tittoti suhito pariyosito niṭṭhitakiccatāya nirussukko. Guṇapāripūriyā hi paripuṇṇo yāvadattho idha titto vutto. Tappetāti aññesampi tittikaro. Paccekabuddho ca tathāgatasāvako ca khīṇāsavo tittoti ettha paccekabuddho navalokuttaradhammehi sayaṃ titto paripuṇṇo, aññaṃ pana tappetuṃ na sakkoti. Tassa hi dhammakathāya abhisamayo na hoti, sāvakānaṃ pana dhammakathāya aparimāṇānaṃ devamanussānaṃ abhisamayo hoti. Evaṃ santepi yasmā te dhammaṃ desentā na attano vacanaṃ katvā kathenti, buddhānaṃ vacanaṃ katvā kathenti, sotuṃ nisinnaparisāpi – ‘‘ayaṃ bhikkhu na attanā paṭividdhaṃ dhammaṃ kathetī’’ti cittīkāraṃ karoti. Iti so cittīkāro buddhānaṃyeva hoti. Evaṃ tattha sammāsambuddhova tappetā nāma. Yathā hi ‘‘asukassa nāma idañcidañca dethā’’ti raññā āṇatte kiñcāpi ānetvā denti, atha kho rājāva tattha dāyako. Yehipi laddhaṃ hoti, te ‘‘raññā amhākaṃ ṭhānantaraṃ dinnaṃ, issariyavibhavo dinno’’tveva gaṇhanti, na ‘‘rājapurisehī’’ti evaṃsampadamidaṃ veditabbaṃ.

122. Catutthe duttappayāti atappayā, na sakkā kenaci tappetuṃ. Yo hi upaṭṭhākakulaṃ vā ñātikulaṃ vā nissāya vasamāno cīvare jiṇṇe tehi dinnaṃ cīvaraṃ nikkhipati, na paribhuñjati . Punappunaṃ dinnampi gahetvā nikkhipateva. Yo ca teneva nayena laddhaṃ laddhaṃ vissajjeti, parassa deti, punappunaṃ laddhampi tatheva karoti. Ime dve puggalā sakaṭehipi paccaye upanentena tappetuṃ na sakkāti duttappayā.

123. Pañcame na vissajjetīti attano akatvā parassa na deti, atireke pana sati na nikkhipati, parassa deti. Tenevāha ‘‘sabbaṃyeva paresaṃ na detī’’tiādi. Idaṃ vuttaṃ hoti ‘‘yo bhikkhu upaṭṭhākakulā vā ñātikulā vā jiṇṇacīvaro sāṭakaṃ labhitvā cīvaraṃ katvā paribhuñjati na nikkhipati, aggaḷaṃ datvā pārupantopi punapi diyyamāne sahasā nappaṭiggaṇhāti. Yo ca laddhaṃ laddhaṃ attanā paribhuñjati, paresaṃ na deti. Ime dvepi sukhena sakkā tappetunti sutappayā’’ti.

124-127. Chaṭṭhasattamādīni uttānatthāneva.

Āsāduppajahavaggavaṇṇanā niṭṭhitā.

(12) 2. Āyācanavaggavaṇṇanā

131.Saddho bhikkhūti saddhāya samannāgato bhikkhu. Yo bhikkhu sāriputtamoggallānehi sadisabhāvaṃ pattheti, so yehi guṇehi sāriputtamoggallānā etadagge ṭhapitā, te guṇe attano abhikaṅkheyyāti āha ‘‘yādiso sāriputtatthero paññāyā’’tiādi. Ito uttari patthento micchā pattheyyāti sāriputtamoggallānānaṃ ye paññādayo guṇā upalabbhanti, tato uttari patthento micchā pattheyya. Aggasāvakaguṇaparamā hi sāvakaguṇamariyādā. Tesaṃ sāvakaguṇānaṃ yadidaṃ aggasāvakaguṇā, na tato paraṃ sāvakaguṇā nāma atthi. Tenevāha ‘‘yaṃ natthi, tassa patthitattā’’ti. Sesamettha uttānameva.

135. Pañcame yassa guṇā khatā upahatā ca, so khato upahato nāma hotīti āha ‘‘guṇānaṃ khatattā’’tiādi. Khatattāti chinnattā. Upahatattāti naṭṭhattā. Tenāha ‘‘chinnaguṇaṃ naṭṭhaguṇantiattho’’ti. Apuññassa pasavo nāma atthato paṭilābhoti āha ‘‘pasavatīti paṭilabhatī’’ti, attano santāne uppādetīti attho. Ananupavisitvāti ñāṇena anogāhetvā. Sesamettha chaṭṭhādīni ca suviññeyyāneva.

Āyācanavaggavaṇṇanā niṭṭhitā.

(13) 3. Dānavaggavaṇṇanā



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121. 第三"满足者"即已满已尽因事已办而无求。因德圆满故圆满如愿此中说满足者。"令满足"即令他人也满足。独觉佛及如来声闻漏尽者为满足者,此中独觉佛以九出世法自满足圆满,但不能令他满足。因彼说法无证悟,但声闻说法令无量天人证悟。虽如是,因彼等说法非以自言说,以佛言说,坐听众也作"此比丘非说自证法"之敬意。如是彼敬意唯属诸佛。如是彼中唯正等觉为令满足者。如王命"给予某某此此",虽带来给予,但王为施者。得者也取为"王给我们职位,给威力财富",非"王臣",如是应知此成就。
122. 第四"难满足"即不满足,任何人不能令满足。因依止护持家或亲戚家而住者衣破时,彼等所给之衣收藏不用。即使再三给予也收藏。又依此方式所得所得舍弃,给他人,即使再三所得也如是作。此二人即使用车运资具来也不能令满足故难满足。
123. 第五"不舍"即不为自己作不给他人,但有余则不收藏,给他人。故说"一切不给他人"等。此说:"比丘从护持家或亲戚家得布时,破衣作衣而用不收藏,补缀而着即使再给也不急忙受。又所得所得自己用,不给他人。此二也易令满足故易满足。"
124-127. 第六第七等显明义。
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(12) 2. 请求品注释
131. "有信比丘"即具足信之比丘。若比丘希求与舍利弗目犍连相似,彼应希求舍利弗目犍连以何功德立最上之功德,故说"如舍利弗长老以慧"等。希求此上为邪希求,因舍利弗目犍连有慧等功德,希求其上为邪希求。因声闻功德界限以上首声闻功德为最。彼等声闻功德即此上首声闻功德,其上无名为声闻功德。故说"因希求无者"。此余显明。
135. 第五因功德已坏已害,彼名已坏已害,故说"因功德已坏"等。"已坏"即已断。"已害"即已失。故说"义为断功德失功德"。"生"即得,义为于自相续生起。"不深入"即以智不观察。此余及第六等易知。
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(13) 3. 布施品注释

142. Tatiyassa paṭhame dīyatīti dānaṃ, deyyadhammassetaṃ adhivacanaṃ. Dīyati anenāti vā dānaṃ, pariccāgacetanāyetaṃ adhivacanaṃ. Ayaṃ duvidhopi attho idhādhippetoti āha ‘‘diyyanakavasena dānānī’’tiādi. Tattha diyyanakavasenāti dātabbavasena. Amatapattipaṭipadanti amatappattihetubhūtaṃ sammāpaṭipadaṃ.

143-151. Dutiyādīni ca suviññeyyāneva.

Dānavaggavaṇṇanā niṭṭhitā.

(14) 4. Santhāravaggavaṇṇanā

152. Catutthassa paṭhame āmisassa ca dhammassa ca alābhena attano parassa ca antare sambhavantassa chiddassa vivarassa bhedassa santharaṇaṃ pidahanaṃ saṅgaṇhanaṃ santhāro. Ayañhi lokasannivāso alabbhamānena āmisena dhammena cāti dvīhi chiddo. Tassa taṃ chiddaṃ yathā na paññāyati , evaṃ pīṭhassa viya paccattharaṇena āmisena dhammena ca santharaṇaṃ saṅgaṇhanaṃ santhāroti vuccati. Ettha ca āmisena saṅgaho āmisasanthāro nāma. Taṃ karontena mātāpitūnaṃ bhikkhugatikassa veyyāvaccakarassa rañño corānañca aggaṃ aggahetvāpi dātuṃ vaṭṭati. Āmasitvā dinnehi rājāno ca corā ca anatthampi karonti, jīvitakkhayampi pāpenti. Anāmasitvā dinnena attamanā honti, coranāgavatthuādīni cettha vatthūni kathetabbāni. Tāni samantapāsādikāya vinayaṭṭhakathāyaṃ (pārā. 185) vitthāritāni. Sakkaccaṃ uddesadānaṃ pāḷivaṇṇanā dhammakathākathananti evaṃ dhammena saṅgaho dhammasanthāro nāma.

153-163. Dutiyādīni uttānatthāneva.

Santhāravaggavaṇṇanā niṭṭhitā.

(15) 5. Samāpattivaggavaṇṇanā

164. Pañcamassa paṭhame ‘‘ito pubbe parikammaṃ pavattaṃ, ito paraṃ bhavaṅgaṃ majjhe samāpattī’’ti evaṃ saha parikammena appanāparicchedappajānanā paññā samāpattikusalatā. Vuṭṭhāne kusalabhāvo vuṭṭhānakusalatā. Pageva vuṭṭhānaparicchedakañāṇanti evamettha attho daṭṭhabbo.



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142. 第三之第一"施"即被施,此是应施物之同义语。或"由此施"为施,此是舍弃思之同义语。此二义皆此中所意,故说"以应施而施"等。此中"以应施"即以应给予。"得不死道"即得不死因之正道。
143-151. 第二等也易知。
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(14) 4. 摄受品注释
152. 第四之第一"摄受"即因不得资具与法而在自他之间生起之裂隙、缝隙、破裂之摄受、掩闭、摄持。因此世间住处以不得之资具与法二种有裂。如彼裂隙不显现,如以布覆座位,以资具与法摄受摄持名摄受。此中以资具摄持名资具摄受。作彼时对父母、依止比丘之侍者、王、盗贼不取最胜也可给予。触取而给王与盗贼也作无利,乃至丧命。不触取而给则心悦,此中应说盗贼龙事等故事。彼等详于清净道律注。恭敬给教授、注释经文、说法语等如是以法摄持名法摄受。
153-163. 第二等显明义。
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(15) 5. 等至品注释
164. 第五之第一"以前为遍作,以后为有分,中间为等至"如是与遍作俱知等至界限之慧为等至善巧。于出起善巧为出起善巧。提前知出起界限智,如是应见此义。

165. Dutiye ujuno bhāvo ajjavaṃ, ajimhatā akuṭilatā avaṅkatāti attho. Abhidhammepi (dha. sa. 1346) vuttaṃ – ‘‘tattha katamo ajjavo? Yā ajjavatā ajimhatā akuṭilatā avaṅkatā, ayaṃ vuccati ajjavo’’ti. Anajjavañca ajjavappaṭikkhepena veditabbaṃ. Gomuttavaṅkatā, candalekhāvaṅkatā, naṅgalakoṭivaṅkatāti hi tayo anajjavā. Ekacco hi bhikkhu paṭhamavaye majjhima-pacchimavaye ca ekavīsatiyā anesanāsu chasu ca agocaresu carati, ayaṃ gomuttavaṅkatā nāma, ādito paṭṭhāya yāva pariyosānā paṭipattiyā vaṅkabhāvato. Eko paṭhamavaye pacchimavaye ca catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, majjhimavaye purimasadiso, ayaṃ candalekhāvaṅkatā nāma, paṭipattiyā majjhaṭṭhāne vaṅkabhāvāpattito. Eko paṭhamavayepi majjhimavayepi catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, pacchimavaye purimasadiso, ayaṃ naṅgalakoṭivaṅkatā nāma, pariyosāne vaṅkabhāvāpattito. Eko sabbampetaṃ vaṅkataṃ pahāya tīsu vayesu pesalo lajjī kukkuccako sikkhākāmo hoti, tassa yo so ujubhāvo, idaṃ ajjavaṃ nāma, sabbattha ujubhāvasiddhito.

Maddavanti ettha ‘‘lajjava’’ntipi paṭhanti. Evaṃ panettha attho – ‘‘tattha katamo lajjavo? Yo hirīyati hirīyitabbena hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā, ayaṃ vuccati lajjavo’’ti evaṃ vutto lajjibhāvo lajjavaṃ nāma. Idaṃ panettha nibbacanaṃ – lajjatīti lajjo, hirimā, tassa bhāvo lajjavaṃ, hirīti attho. Lajjā etassa atthīti lajjī yathā ‘‘mālī māyī’’ti, tassa bhāvo lajjibhāvo, sā eva lajjā.

166. Tatiye adhivāsanakhantīti ettha adhivāsanaṃ vuccati khamanaṃ. Tañhi paresaṃ dukkaṭaṃ duruttañca paṭivirodhākaraṇena attano upari āropetvā vāsanato ‘‘adhivāsana’’nti vuccati. Adhivāsanalakkhaṇā khanti adhivāsanakhanti. Sucisīlatā soraccaṃ. Sā hi sobhanakammaratatā. Suṭṭhu vā pāpato oratabhāvo viratatāti āha ‘‘suratabhāvo’’ti. Teneva abhidhammepi (dha. sa. 1349) –

‘‘Tattha katamaṃ soraccaṃ? Yo kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, idaṃ vuccati soraccaṃ, sabbopi sīlasaṃvaro soracca’’nti – āgato.



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165. 第二"直性"为正直,义为不曲不弯不偏。阿毗达摩中也说:"此中何为正直?凡正直性不曲不弯不偏,此称正直。"非正直应由否定正直而知。牛尿弯曲、月形弯曲、犁头弯曲为三种非正直。某比丘于初年中年后年行二十一种非法求及六种非行处,此名牛尿弯曲,因从始至终行为弯曲。一者初年后年具足四遍清净戒,有惭有愧好学,中年如前,此名月形弯曲,因行为于中处成弯曲。一者初年中年具足四遍清净戒,有惭有愧好学,后年如前,此名犁头弯曲,因最后成弯曲。一者舍此一切弯曲于三年中和善有惭有愧好学,彼之正直性,此名正直,因一切处成就正直性。
"柔软"此中也读作"惭"。如是此中义:"此中何为有惭?凡对应惭者惭,对恶不善法得惭,此称有惭",如是所说惭性名有惭。此中此是词义 - 惭为有惭,有惭愧,彼性为有惭,义为惭。有此惭为有惭如"有鬘有幻",彼性为有惭性,即彼惭。
166. 第三"堪忍"此中堪忍即说忍耐。因彼不报复他人恶作恶说而置于自上住故称"堪忍"。以堪忍为相之忍为堪忍。"净戒性"为善性。因彼为喜妙业性。或善远离恶为离,故说"善性"。故于阿毗达摩中也-
"此中何为善性?凡身不违越、语不违越、身语不违越,此称善性,一切戒律仪为善性"- 如是而来。

167. Catutthe sakhilo vuccati saṇhavāco, tassa bhāvo sākhalyaṃ, saṇhavācatā. Tenāha ‘‘saṇhavācāvasena sammodamānabhāvo’’ti. Saṇhavācāvasena hi sammodamānassa puggalassa bhāvo nāma saṇhavācatā. Teneva abhidhamme (dha. sa. 1350) –

‘‘Tattha katamaṃ sākhalyaṃ? Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ pahāya yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti, yā tattha saṇhavācatā sakhilavācatā apharusavācatā, idaṃ vuccati sākhalya’’nti vuttaṃ.

Tattha aṇḍakāti sadose savaṇe rukkhe niyyāsapiṇḍo, ahicchattādīni vā uṭṭhitāni aṇḍakānīti vadanti, pheggurukkhassa pana kuthitassa aṇḍāni viya uṭṭhitā cuṇṇapiṇḍiyo vā gaṇṭhiyo vā aṇḍakā. Idha pana byāpajjanakakkasādisabhāvato kaṇṭakappaṭibhāgena vācā aṇḍakāti vuttā. Padumanāḷaṃ viya sotaṃ ghaṃsayamānā pavisantī kakkasā daṭṭhabbā. Kodhena nibbattā tassa parivārabhūtā kodhasāmantā. Pure saṃvaddhanārī porī. Sā viya sukumārā mudukā vācā porī viyāti porī. Saṇhavācatātiādinā taṃ vācaṃ pavattamānaṃ dasseti.

168. Pañcame ‘‘avihiṃsāti karuṇāpubbabhāgo’’ti ettakameva idha vuttaṃ, dīghanikāyaṭṭhakathāya saṅgītisuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.304) pana ‘‘avihiṃsāti karuṇāpi karuṇāpubbabhāgopī’’ti vuttaṃ. Abhidhammepi (vibha. 182) ‘‘tattha katamā avihiṃsā? Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti, ayaṃ vuccati avihiṃsā’’ti āgataṃ. Etthāpi hi yā kāci karuṇā ‘‘karuṇā’’ti vuttā, karuṇācetovimutti pana appanāppattāva.

Sucisaddato bhāve yakāraṃ ikārassa ca ukārādesaṃ katvā ayaṃ niddesoti āha ‘‘socabyaṃ sucibhāvo’’ti. Ettha ca socabyanti sīlavasena sucibhāvoti vuttaṃ. Dīghanikāyaṭṭhakathāya saṅgītisuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.304) pana ‘‘soceyyanti mettāya ca mettāpubbabhāgassa ca vasena sucibhāvo’’ti vuttaṃ. Teneva abhidhammepi ‘‘tattha katamaṃ socabyaṃ? Yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti, idaṃ vuccati socabya’’nti niddeso kato. Etthāpi hi ‘‘mettī’’tiādinā yā kāci mettā vuttā, mettācetovimutti pana appanāppattāva.

169-171. Chaṭṭhasattamaaṭṭhamāni heṭṭhā vuttanayāneva.

172. Navame kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyataṃ sātisayaṃ balaṭṭhoti vuttaṃ ‘‘muṭṭhassacce akampanenā’’tiādi.

173. Dasame paccanīkadhammasamanato samatho, samādhīti āha ‘‘samathoti cittekaggatā’’ti. Aniccādinā vividhenākārena dassanato passanato vipassanā, paññāti āha ‘‘saṅkhārapariggāhakañāṇa’’nti.

174. Ekādasame dussīlyanti samādinnassa sīlassa bhedakaro vītikkamo. Diṭṭhivipattīti ‘‘atthi dinna’’ntiādinayappavattāya sammādiṭṭhiyā dūsikā micchādiṭṭhīti āha ‘‘diṭṭhivipattīti micchādiṭṭhī’’ti.

175. Dvādasame sīlasampadāti sabbabhāgato tassa anūnatāpatti paripuṇṇabhāvo sīlasampadā. Paripūraṇattho hettha sampadāsaddo. Tenevāha ‘‘paripuṇṇasīlatā’’ti. Diṭṭhisampadāti atthikadiṭṭhiādisammādiṭṭhipāripūribhāvena pavattaṃ ñāṇaṃ. Tañca kammassakatāsammādiṭṭhiādivasena pañcavidhaṃ hotīti āha ‘‘tena kammassakatā’’ti.



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167. 第四"和悦"说友善语,彼性为和悦性,柔和语性。故说"以柔和语而欢喜性"。因以柔和语而欢喜之人性名柔和语性。故于阿毗达摩中-
"此中何为和悦性?凡彼语有瘤粗糙伤他恼他近瞋不导定,舍如是语,凡彼语无过悦耳可爱入心城市语众人所喜众人所爱,说如是语,彼中柔和语性友善语性非粗语性,此称和悦性"如是而说。
此中"有瘤"即有过树之树脂团,或说起蘑菇等为有瘤,或如坏心木煮沸所起粉团或结节为有瘤。此中因瞋恚粗糙等性以如刺之比喻说语为有瘤。如莲茎擦耳入应见为粗糙。以瞋所生为彼眷属为近瞋。"城市语"为前生于城市之女。如彼柔软细腻语如城市语为城市语。以"柔和语性"等显示说彼语。
168. 第五"不害"即"慈悲之前分"此中只说如是,但长部注释僧祇陀经注中说:"不害即慈悲及慈悲前分。"阿毗达摩中也说:"此中何为不害?凡对众生之慈悲慈悲性慈悲状慈悲心解脱,此称不害。"此中也凡任何慈悲说为"慈悲",但慈悲心解脱唯得安止。
从净字根作业格加伊音变为邬音此词释故说"净性为净性"。此中"净性"说以戒为净性。但长部注释僧祇陀经注中说:"净性即以慈及慈前分为净性。"故于阿毗达摩中也:"此中何为净性?凡对众生之慈慈性慈状慈心解脱,此称净性"如是作词释。此中也以"慈"等说任何慈,但慈心解脱唯得安止。
169-171. 第六第七第八如前所说之理。
172. 第九虽于相应法中坚固性即为力义,但为对治所不动性为殊胜力义,故说"于忘念不动"等。
173. 第十由调伏对治法为止,即定,故说"止为心一境性"。以无常等种种行相见故观故为观,即慧,故说"取行之智"。
174. 第十一"恶戒"为破坏所受持戒之违越。"见违"为害"有布施"等如是行相正见之邪见,故说"见违即邪见"。
175. 第十二"戒圆满"为一切分不缺得圆满性为戒圆满。此中圆满字义为圆满义。故说"圆满戒性"。"见圆满"为以有见等正见圆满性而行之智。彼以业自性正见等为五种,故说"由彼业自性"。

176. Terasame sīlavisuddhīti visuddhiṃ pāpetuṃ samatthaṃ sīlaṃ, cittavisuddhiādiuparivisuddhiyā paccayo bhavituṃ samatthaṃ visuddhasīlanti vuttaṃ hoti. Suvisuddhameva hi sīlaṃ tassā padaṭṭhānaṃ hoti. Tenāha ‘‘sīlavisuddhīhi visuddhisampāpakaṃ sīla’’nti. Etthāpi visuddhisampāpakanti cittavisuddhiādiuparivisuddhiyā sampāpakanti attho daṭṭhabbo. Abhidhamme (dha. sa. 1372) panāyaṃ ‘‘tattha katamā sīlavisuddhi? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, ayaṃ vuccati sīlavisuddhī’’ti evaṃ vibhattā.

Diṭṭhivisuddhīti visuddhiṃ pāpetuṃ samatthaṃ dassanañāṇaṃ dassanavisuddhi, paramatthavisuddhiṃ nibbānañca pāpetuṃ upanetuṃ samatthaṃ kammassakatañāṇādi sammādassananti attho. Tenāha ‘‘visuddhisampāpikā…pe… pañcavidhāpi vā sammādiṭṭhī’’ti. Etthāpi visuddhisampāpikāti ñāṇadassanavisuddhiyā dassananibbānasaṅkhātāya paramatthavisuddhiyā ca sampāpikāti evamattho daṭṭhabbo. Abhidhamme (dha. sa. 1373) panāyaṃ ‘‘tattha katamā diṭṭhivisuddhi? Kammassakatañāṇaṃ, saccānulomikaṃ ñāṇaṃ, maggassa maggasamaṅgissa ñāṇaṃ, phalasamaṅgissa ñāṇa’’nti evaṃ vuttaṃ.

Ettha ca idaṃ akusalakammaṃ no sakaṃ, idaṃ pana kammaṃ sakanti evaṃ byatirekato anvayato ca kammassakatajānanañāṇaṃ kammassakatañāṇaṃ. Tividhaduccaritañhi attanā katampi parena katampi no sakakammaṃ nāma hoti atthabhañjanato, sucaritaṃ sakakammaṃ nāma atthajananato. Vipassanāñāṇaṃ pana vacīsaccañca anulometi, paramatthasaccañca na vilometīti saccānulomikañāṇanti vuttaṃ. Vipassanāñāṇañhi lakkhaṇāni paṭivijjhanatthaṃ ārambhakāle ‘‘aniccaṃ dukkhaṃ anattā’’ti pavattaṃ vacīsaccañca anulometi, tatheva paṭivijjhanato paramatthasaccaṃ nibbānañca na vilometi na virādheti ekanteneva sampāpanato.

177. Cuddasame diṭṭhivisuddhīti paṭhamamaggasammādiṭṭhi vuttā. Yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriyaṃ. Teneva dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 

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176. 第十三"戒清净"即能令达清净之戒,即说能作心清净等上清净之缘的清净戒。因唯极清净戒为彼近因。故说"戒清净即令达清净之戒"。此中"令达清净"义应见为令达心清净等上清净。但阿毗达摩中此:"此中何为戒清净?身不违越语不违越身语不违越,此称戒清净"如是分别。
"见清净"即能令达清净之见智为见清净,能令达引至胜义清净涅槃之业自性智等正见义。故说"令达清净...乃至...或五种正见"。此中"令达清净"义应见为令达智见清净及说为见涅槃之胜义清净。但阿毗达摩中此:"此中何为见清净?业自性智、随顺谛智、具道者之道智、具果者之智"如是说。
此中"此不善业非自己,此业为自己"如是由差别及类比而知业自性之智为业自性智。因三种恶行虽自作或他作名非自业因破坏义,善行名自业因生义。但观智随顺语谛,不违胜义谛故说随顺谛智。因观智为通达相而开始时说"无常苦无我"随顺语谛,如是通达故不违背不乖离胜义谛涅槃必定令达。
177. 第十四"见清净"说初道正见。"如见者之精进"即与彼相应之精进。故于长部注中说

3.304) ‘‘diṭṭhivisuddhīti ñāṇadassanaṃ kathitaṃ. Yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriya’’nti vuttaṃ. Ettha hi ñāṇadassananti ñāṇabhūtaṃ dassanaṃ. Tena dassanamaggaṃ vadati. Taṃsampayuttameva vīriyanti paṭhamamaggasampayuttavīriyamāha. Apica diṭṭhivisuddhīti sabbāpi maggasammādiṭṭhi. Yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriyaṃ. Teneva dīghanikāyaṭṭhakathāyaṃ ‘‘apica purimapadena catumaggañāṇaṃ, pacchimapadena taṃsampayuttaṃ vīriya’’nti vuttaṃ.

Atha vā diṭṭhīvisuddhīti kammassakatañāṇādisaṅkhātā sabbāpi sammādiṭṭhi vuttā. Yathādiṭṭhissa ca padhānanti yo cetasiko vīriyārambho…pe… sammāvāyāmoti. Ayameva pāḷiyā sameti. Abhidhamme hi ‘‘diṭṭhivisuddhi kho panāti yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Yathādiṭṭhissa ca padhānanti yo cetasiko vīriyārambho…pe… sammāvāyāmo’’ti evamayaṃ duko vibhatto. Teneva abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 1374) ‘‘yā paññā pajānanātiādīhi heṭṭhā vuttāni kammassakatañāṇādīneva cattāri ñāṇāni vibhattāni. ‘Yo cetasiko vīriyārambho’tiādīhi padehi niddiṭṭhaṃ vīriyaṃ gahitaṃ paññāya lokiyaṭṭhāne lokiyaṃ, lokuttaraṭṭhāne lokuttara’’nti vuttaṃ.

Idhāpi visuddhisampāpikā catumaggasammādiṭṭhi, pañcavidhāpi vā sammādiṭṭhi diṭṭhivisuddhīti adhippāyena ‘‘diṭṭhivisuddhīti visuddhisampāpikā sammādiṭṭhiyevā’’ti vuttaṃ. Heṭṭhimamaggasampayuttaṃ vīriyanti idaṃ pana ‘‘yathādiṭṭhissa ca padhānanti paṭhamamaggasampayuttaṃ vīriyanti vutta’’nti adhippāyena vadati. Ettha ca taṃtaṃbhāṇakānaṃ matabhedenāyaṃ vaṇṇanābhedoti na aṭṭhakathāvacanānaṃ aññamaññavirodho saṅkitabbo. Atha yathādiṭṭhissa ca padhānanti heṭṭhimamaggasampayuttameva vīriyaṃ kasmā vuttanti āha ‘‘tañhi tassā diṭṭhiyā anurūpattā’’tiādi. Tattha tassā diṭṭhiyāti heṭṭhimamaggasampayuttāya diṭṭhiyā. Yathādiṭṭhissāti anurūpadiṭṭhissa kalyāṇadiṭṭhissa nibbattitappakāradiṭṭhissa vā nibbattetabbapadhānānurūpadiṭṭhissa yathādiṭṭhippavattakiriyassa vāti evampettha atthaṃ saṃvaṇṇayanti.

178. Pannarasame samattaṃ tussanaṃ titti santuṭṭhi, natthi etassa santuṭṭhīti asantuṭṭhi, asantuṭṭhissa bhāvo asantuṭṭhitā. Yā kusalānaṃ dhammānaṃ bhāvanāya asantuṭṭhassa bhiyyokamyatā, tassā etaṃ adhivacanaṃ. Tāya hi samaṅgibhūto puggalo sīlaṃ pūretvā jhānaṃ uppādeti, jhānaṃ labhitvā vipassanaṃ ārabhati, āraddhavipassako arahattaṃ aggahetvā antarā vosānaṃ nāpajjati, ‘‘alamettāvatā katamettāvatā’’ti saṅkocaṃ na pāpuṇāti. Tenāha ‘‘aññatra arahattamaggā kusalesu dhammesu asantuṭṭhibhāvo’’ti. Tatra aññatra arahattamaggāti arahattamaggasampattaṃ vināti attho. ‘‘Appaṭivānitā ca padhānasmi’’nti idaṃ heṭṭhā vuttanayattā uttānatthamevāti na vibhattaṃ.



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3.304) "见清净说智见。如见者之精进即与彼相应之精进"如是说。此中"智见"即为智之见。由彼说见道。"与彼相应之精进"说与初道相应之精进。又"见清净"即一切道正见。"如见者之精进"即与彼相应之精进。故于长部注中说:"又以前句为四道智,后句为与彼相应之精进"。
或"见清净"说一切说为业自性智等之正见。"如见者之精进"即心所精进始...乃至...正精进。此正符合经文。因阿毗达摩中"见清净即是慧知...乃至...无痴择法正见。如见者之精进即心所精进始...乃至...正精进"如是分别此对。故于阿毗达摩注中说:"以'慧知'等分别前说业自性智等四智。以'心所精进始'等词说示之精进,取慧世间处为世间,出世间处为出世间。"
此中也以"令达清净之四道正见,或五种正见为见清净"之意趣说"见清净即令达清净之正见。""与下道相应精进"此说以"如见者之精进即与初道相应精进"之意趣而说。此中因诸传诵者意趣差别此注释差别,故不应疑注释语相互矛盾。又"如见者之精进"为何说唯与下道相应精进?说"因彼与彼见相应"等。此中"彼见"即与下道相应之见。"如见者"即相应见者善见者或应生见者或与应生精进相应见者或如见而行者,如是注释此义。
178. 第十五完全满足为满足,此无满足为不满足,不满足之性为不满足性。于善法修习不满足而欲更多,此为彼同义语。因具彼之人圆满戒后生禅,得禅后起观,已起观者不得阿罗汉不中间止息,不达"如是足矣如是已作"之缩减。故说"除阿罗汉道于善法不满足性"。此中"除阿罗汉道"义为除得阿罗汉道。"于精进不退"此因如前所说理显明义故不分别。

179. Soḷasame muṭṭhā naṭṭhā sati etassāti muṭṭhassati, tassa bhāvo muṭṭhassaccanti āha ‘‘muṭṭhassaccanti muṭṭhassatibhāvo’’ti. Muṭṭhassatibhāvoti ca satippaṭipakkho dhammo, na satiyā abhāvamattaṃ. Asampajaññanti ‘‘tattha katamaṃ asampajaññaṃ? Yaṃ aññāṇaṃ adassanaṃ…pe… avijjālaṅghī moho akusalamūla’’nti (dha. sa. 1357) evaṃ vuttā avijjāyeva. Tathā hi vijjāpaṭipakkho avijjā vijjāya pahātabbato, evaṃ sampajaññappaṭipakkho asampajaññaṃ . Yasmā pana sampajaññappaṭipakkhe sati tassa vasena ñāṇassa abhāvo hoti, tasmā vuttaṃ ‘‘aññāṇabhāvo’’ti.

180. Sattarasame apilāpanalakkhaṇā satīti udake lābu viya yena cittaṃ ārammaṇe pilavitvā viya tiṭṭhati, na ogāhati, taṃ pilāpanaṃ. Na pilāpanaṃ apilāpanaṃ, taṃ lakkhaṇaṃ sabhāvo etissāti apilāpanalakkhaṇā.

Samāpattivaggavaṇṇanā niṭṭhitā.

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

1. Kodhapeyyālaṃ

181. Ito paresu kodhavaggādīsu upanandhanalakkhaṇoti kujjhanavasena ‘‘akkocchi maṃ avadhi ma’’ntiādinā (dha. pa. 3, 4) cittapariyonandhanalakkhaṇo. Pubbakālikaṃ kodhaṃ upanayhati bandhati, kujjhanākāraṃ pabandhati ghaṭeti. Āghātavatthunā cittaṃ bandhantī viya hotīti aparakālo kodho upanāho. Suṭṭhu kataṃ kāraṇaṃ upakāro sukatakāraṇaṃ, tassa pubbakāritālakkhaṇassa guṇassa makkhanaṃ udakapuñchaniyā viya sarīrānugatassa udakassa puñchanaṃ vināsanaṃ lakkhaṇametassāti sukatakaraṇamakkhanalakkhaṇo. Tathā hi so paresaṃ guṇānaṃ makkhanaṭṭhena makkhoti vuccati. Bahussutepi puggale ajjhotthariṃsu, ‘‘īdisassa ca bahussutassa aniyatā gahitā, tava ca mama ca ko viseso’’tiādinā nayena uppajjamāno yugaggāhī palāsoti āha ‘‘yugaggāhalakkhaṇo palāso’’ti. Tattha yugaggāho nāma samadhuraggāho, asamampi attanā samaṃ katvā gaṇhanaṃ. Palāsatīti palāso, paresaṃ guṇe ḍaṃsitvā dantehi viya chinditvā attano guṇehi same karotīti attho.

Usūyanalakkhaṇāti paresaṃ sakkārādīni khiyyanalakkhaṇā. Maccherassa bhāvo macchariyaṃ. Tañca āvāsamacchariyādivasena pañcavidhanti āha ‘‘pañcamaccherabhāvo macchariya’’nti. Maccharāyanalakkhaṇanti attano sampattiyā parehi sādhāraṇabhāve asahanalakkhaṇaṃ. Katappaṭicchādanalakkhaṇāti katapāpappaṭicchādanalakkhaṇā. Kerāṭikabhāvena uppajjamānaṃ sāṭheyyanti āha ‘‘kerāṭikalakkhaṇaṃ sāṭheyya’’nti. Aññathā attano pavedanapuggalo kerāṭiko nekatikavāṇijoti vadanti. Kerāṭiko hi puggalo ānandamaccho viya hoti.

187.Yathābhataṃ nikkhitto evaṃ nirayeti yathā ābhataṃ kañci āharitvā ṭhapito, evaṃ attano kammunā nikkhitto niraye ṭhapitoyevāti attho.

2. Akusalapeyyālaṃ

191-200. Dukkhassa vaḍḍhi etesanti dukkhavaḍḍhikā. Ye hi dukkhaṃ vaḍḍhenti, punappunaṃ uppādenti, dukkhassa vaḍḍhi tesaṃ atthīti evaṃ vuttaṃ. Sukhavaḍḍhikāti etthāpi eseva nayo.

3. Vinayapeyyālaṃ



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179. 第十六"失念"即此失去念,彼性为失念,故说"失念即失念性"。失念性即念之对治法,非仅念之无。"不正知"即"此中何为不正知?凡无智无见...乃至...无明暗痴不善根"如是所说之无明。如是因明之对治为无明因明所断,如是正知之对治为不正知。因有正知对治时由彼力有智之无,故说"无智性"。
180. 第十七"以不漂浮为相之念"即如葫芦于水,由彼心于所缘如漂浮而住,不沉入,彼为漂浮。非漂浮为不漂浮,彼为此相自性故以不漂浮为相。
等至品注释完。
第三五十完。
瞋简说
181. 此后瞋品等中"以结恨为相"即以瞋怒方式"骂我打我"等以心结缚为相。前生瞋结缚,系瞋怒行相相续相联。以怨恨事如缚心故后生瞋为结恨。"以涂消善作之相为忘恩"即善作因前生之功德相涂消如以布擦身上水为相。如是因涂消他人功德义说为忘恩。"以等轭取为相之竞胜"即于多闻人也压胜,"如是多闻者取不定,你我有何差别"等方式生起故说等轭取为相之竞胜。此中等轭取即等担取,使不等也与己等而取。竞胜即竞胜,咬断如以齿他人功德使与己功德等义。
"以嫉妒为相"即对他人恭敬等不满为相。悭之性为悭。彼以住处悭等为五种故说"五悭性为悭"。"以悭吝为相"即于自圆满与他共有不堪为相。"以覆藏所作为相"即以覆藏所作恶为相。由狡诈性生起为谄故说"以狡诈为相之谄"。又说狡诈者为狡诈商人。因狡诈人如泥鳅鱼。
187."如来被置于地狱"即如带来某人置于,如是由自业被置即置于地狱义。
不善简说
191-200. "苦增长"即彼等有苦增长。因增长苦,再再生起,彼等有苦增长故如是说。"乐增长"于此也此即此理。
律简说

201.Atthavaseti vuddhivisese ānisaṃsavisese. Tesaṃ pana sikkhāpadapaññattikāraṇattā āha ‘‘dve kāraṇāni sandhāyā’’ti. Atthoyeva vā atthavaso, dve atthe dve kāraṇānīti vuttaṃ hoti. Atha vā attho phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, kāraṇanti evampettha attho daṭṭhabbo. Yathā ‘‘anabhijjhā dhammapada’’nti vutte anabhijjhā eko dhammakoṭṭhāsoti attho hoti. Evamidhāpi sikkhāpadanti sikkhākoṭṭhāso sikkhāya eko padesoti ayamettha attho daṭṭhabboti āha ‘‘sikkhāpadaṃ paññattanti sikkhākoṭṭhāso ṭhapito’’ti.

Saṅghasuṭṭhu nāma saṅghassa suṭṭhubhāvo ‘‘suṭṭhu devā’’ti (pārā. aṭṭha. 39) āgataṭṭhāne viya ‘‘suṭṭhu, bhante’’ti vacanasampaṭicchanabhāvo. Tenāha ‘‘saṅghasuṭṭhutāyāti saṅghassa suṭṭhubhāvāyā’’tiādi. Dummaṅkūnaṃ puggalānaṃ niggahāyāti dummaṅkū nāma dussīlapuggalā. Ye maṅkutaṃ āpādiyamānāpi dukkhena āpajjanti, vītikkamaṃ karontā vā katvā vā na lajjanti, tesaṃ niggahatthāya. Te hi sikkhāpade asati ‘‘kiṃ tumhehi diṭṭhaṃ, kiṃ sutaṃ, kiṃ amhehi kataṃ, katarasmiṃ vatthusmiṃ katamaṃ āpattiṃ ropetvā amhe niggaṇhathā’’ti saṅghaṃ viheṭhessanti, sikkhāpade pana sati tesaṃ saṅgho sikkhāpadaṃ dassetvā dhammena vinayena satthusāsanena niggahessati. Tena vuttaṃ ‘‘dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti.

Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti pesalānaṃ piyasīlānaṃ bhikkhūnaṃ phāsuvihāratthāya. Piyasīlā hi bhikkhū kattabbākattabbaṃ sāvajjānavajjaṃ velaṃ mariyādaṃ ajānantā sikkhattayapāripūriyā ghaṭamānā kilamanti, ubbāḷhā honti, kattabbākattabbaṃ pana sāvajjānavajjaṃ velaṃ mariyādañca ñatvā sikkhattayapāripūriyā ghaṭentā na kilamanti, na ubbāḷhā honti. Tena tesaṃ sikkhāpadappaññāpanā phāsuvihārāya saṃvattati. Yo vā dummaṅkūnaṃ puggalānaṃ niggaho, sveva etesaṃ phāsuvihāro. Dussīlapuggale nissāya hi uposatho na tiṭṭhati, pavāraṇā na tiṭṭhati, saṅghakammāni nappavattanti, sāmaggī na hoti, bhikkhū anekaggā uddesaparipucchākammaṭṭhānādīni anuyuñjituṃ na sakkonti. Dussīlesu pana niggahitesu sabbopi ayaṃ upaddavo na hoti, tato pesalā bhikkhū phāsu viharanti. Evaṃ ‘‘pesalānaṃ bhikkhūnaṃ phāsuvihārāyā’’ti ettha dvidhā attho veditabbo.

‘‘Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

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

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201. "义利"即殊胜增长殊胜功德。因彼等为制学处之因故说"关系二因"。或义即义利,二义二因如是说。或义为果,由彼所依住为势力故为义利,因,如是此中义应见。如说"无贪法句"时义为无贪一法分。如是此中也"学处"即学分学之一分,此中此义应见,故说"制学处即置学分"。
"僧善"即僧伽善性,如"善哉诸天"处来如"善哉尊者"之语接受性。故说"为僧善性即为僧伽善性"等。"为调伏恶质人"即恶质为恶戒人。彼虽被令惭愧难以达到,违犯或已违犯不惭,为调伏彼等。因彼等若无学处将扰乱僧伽说:"你们见何、闻何、我们作何、于何事以何罪责我们调伏",但有学处时僧伽显示学处以法以律以师教调伏彼等。故说"为调伏恶质人"。
"为善比丘安乐住"即为善好戒比丘安乐住。因好戒比丘不知应作不应作有罪无罪界限而努力圆满三学时疲倦,困扰,但知应作不应作有罪无罪界限而努力圆满三学时不疲倦,不困扰。故为彼等制学处导向安乐住。或调伏恶质人即为彼等安乐住。因依恶戒人布萨不住、自恣不住、僧羯磨不行、和合不有,比丘不专一不能从事诵问业处等。但恶戒者被调伏时此一切障碍不有,由此善比丘安乐住。如是"为善比丘安乐住"此中义应二种了知。
"纯陀,我不仅为汝等防护现法诸漏而说法"此中诤根所生烦恼来为漏。
"由彼生天或,乐神乐飞禽;
夜叉由彼去,得人身舍离;
我漏皆已尽,破坏令无竹。"

4.36) –

Ettha tebhūmakaṃ kammaṃ avasesā ca akusalā dhammā. Idha pana parūpavādavippaṭisāravadhabandhanādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā āsavāti āha – ‘‘diṭṭhadhamme imasmiṃyeva attabhāve vītikkamapaccayā paṭiladdhabbāna’’ntiādi. Yadi hi bhagavā sikkhāpadaṃ na paññāpeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittameva nirayādīsu nibbattassa paññavidhabandhanakammakāraṇādivasena mahādukkhānubhavanappakārā anatthā, te sandhāya idaṃ vuttaṃ ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha bhavā diṭṭhadhammikā. Samparetabbato pecca gantabbato samparāyo, paraloko, tattha bhavā samparāyikā.

Akusalaverānanti pāṇātipātādipañcaduccaritānaṃ. Tāni verakāraṇattā ‘‘verānī’’ti vuccanti, puggalesu pana uppajjamānāni verāni. Te eva vā dukkhadhammāti heṭṭhā vuttā vadhabandhanādayo. Tesaṃ pakkhupacchedanatthāyāti tesaṃ pāpicchānaṃ pakkhupacchedāya gaṇabhojanasadisaṃ sikkhāpadaṃ paññattaṃ. Paṇḍitamanussānanti lokiyaparikkhakajanānaṃ. Te hi sikkhāpadapaññattiyā sati sikkhāpadapaññattiṃ ñatvā vā yathāpaññattaṃ paṭipajjamāne bhikkhū disvā vā – ‘‘yāni vata loke mahājanassa rajjanadussanamuyhanaṭṭhānāni, tehi ime samaṇā sakyaputtiyā ārakā viharanti, dukkaraṃ vata karonti, bhāriyaṃ vata karontī’’ti pasādaṃ āpajjanti vinayapiṭake potthakaṃ disvā micchādiṭṭhikatavedibrāhmaṇo viya. Uparūparipasādabhāvāyāti bhiyyo bhiyyo pasāduppādanatthaṃ. Yepi hi sāsane pasannā kulaputtā, tepi sikkhāpadapaññattiṃ vā ñatvā yathāpaññattaṃ paṭipajjamāne bhikkhū vā disvā ‘‘aho, ayyā, dukkarakārino, ye yāvajīvaṃ ekabhattaṃ brahmacariyaṃ vinayasaṃvaraṃ anupālentī’’ti bhiyyo bhiyyo pasīdanti.

Saddhammassaciraṭṭhitatthanti pariyattisaddhammo, paṭipattisaddhammo, adhigamasaddhammoti tividhassapi saddhammassa ciraṭṭhitatthaṃ. Tattha piṭakattayasaṅgahitaṃ sabbampi buddhavacanaṃ pariyattisaddhammo nāma. Terasa dhutaguṇā, cuddasa khandhakavattāni, dveasīti mahāvattāni, sīlasamādhivipassanāti ayaṃ paṭipattisaddhammo nāma. Cattāro ariyamaggā cattāri ca sāmaññaphalāni nibbānañcāti ayaṃ adhigamasaddhammo nāma. So sabbo yasmā sikkhāpadapaññattiyā sati bhikkhū sikkhāpadañca tassa vibhaṅgañca tadatthajotanatthaṃ aññañca buddhavacanaṃ pariyāpuṇanti, yathāpaññattañca paṭipajjamānā paṭipattiṃ pūretvā paṭipattiyā adhigantabbaṃ lokuttaradhammaṃ adhigacchanti, tasmā sikkhāpadapaññattiyā ciraṭṭhitiko hoti.


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4.36) -
此中三界业及余不善法。此处指诽谤悔恨杀缚等及恶趣苦等种种障碍为漏,故说"现法此身依违犯因应得"等。因若世尊不制学处,则由行非法取不与杀生等因生起诽谤等现法种种不义,及由此因生于地狱等受箭缚强作等大苦方式不义,关系此说"为防护现法漏为击破未来漏"。现法说现见自体,于彼生为现法。从当趣向死后去为未来,后世,于彼生为未来。
"不善怨"即杀生等五恶行。彼等因作怨故说"怨",于人生起为怨。或即彼等苦法即前说杀缚等。"为断彼等之翼"即为断彼等恶欲之翼如制众食学处。"智慧人"即世间观察者。因彼等有学处制定时或知学处制定或见比丘如制修行说:"于世间大众贪染瞋染迷染处,此等沙门释子远离而住,实难为作,实重为作"生信如见律藏书之邪见婆罗门。"为上上信性"即为生更更信。因已于教信之善男子,或知学处制定或见如制修行比丘说:"善哉,尊者,难为作者,乃至命终守持一食梵行律仪"而更更生信。
"为正法久住"即为三种正法:教正法、行正法、证正法之久住。此中以三藏摄一切佛语名教正法。十三头陀支、十四章法、八十二大法、戒定观此名行正法。四圣道四沙门果及涅槃此名证正法。彼一切因有学处制定时比丘学习学处及其分别及为明彼义之其他佛语,如制修行圆满行后由行证得出世法,故由学处制定而久住。


Pañcavidhassapivinayassāti tadaṅgavinayādivasena pañcappakārassa vinayassa. Vinayaṭṭhakathāyaṃ (pārā. aṭṭha. 39) pana sikkhāpadapaññattiyā sati saṃvaravinayo ca pahānavinayo ca samathavinayo ca paññattivinayo cāti catubbidhopi vinayo anuggahito hoti upatthambhito supatthambhito. Tena vuttaṃ ‘‘vinayānuggahāyā’’ti. Tattha saṃvaravinayoti sīlasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidhopi saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati. Pahānavinayoti tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti pañcavidhampi pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā pahānavinayoti vuccati. Samathavinayoti satta adhikaraṇasamathā. Paññattivinayoti sikkhāpadameva. Sikkhāpadapaññattiyā hi vijjamānāya eva sikkhāpadasambhavato sikkhāpadasaṅkhāto paññattivinayoti sikkhāpadapaññattiyā anuggahito hoti.

202-230.Bhikkhūnaṃ pañcāti nidānapārājikasaṅghādisesāniyatavitthāruddesavasena pañca bhikkhūnaṃ uddesā. Bhikkhunīnaṃ cattāroti bhikkhūnaṃ vuttesu aniyatuddesaṃ ṭhapetvā avasesā cattāro.

Ehibhikkhūpasampadāti ‘‘ehi bhikkhū’’ti vacanamattena paññattaupasampadā. Bhagavā hi ehibhikkhubhāvāya upanissayasampannaṃ puggalaṃ disvā rattapaṃsukūlantarato suvaṇṇavaṇṇaṃ dakkhiṇahatthaṃ nīharitvā brahmaghosaṃ nicchārento ‘‘ehi bhikkhu, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti vadati. Tassa saheva bhagavato vacanena gihiliṅgaṃ antaradhāyati, pabbajjā ca upasampadā ca ruhati, bhaṇḍu kāsāvavasano hoti – ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃse ṭhapetvā vāmaaṃsakūṭe āsattanīluppalavaṇṇamattikāpatto.

‘‘Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;

Parissāvanena aṭṭhete, yuttayogassa bhikkhuno’’ti. (dī. ni. aṭṭha. 1.215; ma. ni. aṭṭha. 1.294; 2.349; a. ni. aṭṭha. 2.4.198; pārā. aṭṭha. 45 padabhājanīyavaṇṇanā; apa. aṭṭha. 1.avidūrenidānakathā; bu. vaṃ. aṭṭha. 27.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā; mahāni. aṭṭha. 206) –

Evaṃ vuttehi aṭṭhahi parikkhārehi sarīre paṭimukkehiyeva vassasatikatthero viya iriyāpathasampanno buddhācariyako buddhupajjhāyako sammāsambuddhaṃ vandamānoyeva tiṭṭhati.

Saraṇagamanūpasampadāti ‘‘buddhaṃ saraṇaṃ gacchāmī’’tiādinā nayena tikkhattuṃ vācaṃ bhinditvā vuttehi tīhi saraṇagamanehi anuññātaupasampadā. Ovādūpasampadāti ovādappaṭiggahaṇaupasampadā. Sā ca ‘‘tasmātiha te, kassapa, evaṃ sikkhitabbaṃ ‘tibbaṃ me hirottappaṃ, paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū’ti. Evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ ‘yaṃ kiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ, sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī’ti, evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ ‘sātasahagatā ca me kāyagatāsati na vijahissatī’ti, evañhi te, kassapa, sikkhitabba’’nti (saṃ. ni. 

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"五种律"即以暂时律等方式五种律。但于律注中有学处制定时防护律、断律、止息律、制定律四种律受摄持扶助善扶助。故说"为摄律"。此中"防护律"即戒防护、念防护、智防护、忍防护、精进防护五种防护,因各自防护应防护应调伏之身恶行等故说防护,因调伏故说律。"断律"即暂时断、镇伏断、断绝断、止息断、出离断五种断,因舍义为断,调伏义为律,故说断律。"止息律"即七诤事止息。"制定律"即学处。因有学处制定时有学处生起,说为学处制定律故为学处制定所摄持。
202-230. "比丘五"即以序品波罗夷僧残不定广诵方式比丘五诵。"比丘尼四"即于比丘所说除不定诵余四。
"来比丘受具"即以"来比丘"语即制定受具。因世尊见具来比丘性资具之人,从红色粪扫衣内伸出金色右手,发出梵音说:"来比丘,行梵行为正尽苦。"与世尊语同时在家相消失,得出家受具,成剃发着袈裟衣者-穿一着一置一于肩,左肩上挂蓝莲色泥钵。
"三衣及钵,
剃刀针纽,
滤水八此,
瑜伽比丘。"
如是说八资具即着于身如百岁上座具威仪以佛为师以佛为和尚礼敬正等觉而立。
"皈依受具"即以"我皈依佛"等方式三说语所许受具。"教诫受具"即接受教诫受具。彼:"故此迦叶,如是应学'我强惭愧,将现于上中下诸长老。'如是迦叶,应学。故此迦叶,如是应学'我将一切所闻善法,作意念持一心专注倾耳闻法。'如是迦叶,应学。故此迦叶,如是应学'我身至念俱乐不离。'如是迦叶,应学。"

2.154) iminā ovādappaṭiggahaṇena mahākassapattherassa anuññātaupasampadā.

Pañhabyākaraṇūpasampadā nāma sopākassa anuññātaupasampadā. Bhagavā kira pubbārāme anucaṅkamantaṃ sopākasāmaṇeraṃ ‘‘uddhumātakasaññāti vā, sopāka, rūpasaññāti vā ime dhammā nānatthā nānābyañjanā, udāhu ekatthā byañjanameva nāna’’nti dasa asubhanissite pañhe pucchi. So byākāsi. Bhagavā tassa sādhukāraṃ datvā ‘‘kativassosi, tvaṃ sopākā’’ti pucchi. Sattavassohaṃ bhagavāti. Sopāka, tvaṃ mama sabbaññutaññāṇena saddhiṃ saṃsanditvā pañhe byākāsīti āraddhacitto upasampadaṃ anujāni. Ayaṃ pañhabyākaraṇūpasampadā.

Ñatticatutthaupasampadā nāma bhikkhūnaṃ etarahi upasampadā. Garudhammūpasampadāti garudhammappaṭiggahaṇena upasampadā. Sā ca mahāpajāpatiyā aṭṭhagarudhammappaṭiggahaṇena anuññātā . Ubhatosaṅghe upasampadā nāma bhikkhuniyā bhikkhunisaṅghato ñatticatutthena, bhikkhusaṅghato ñatticatutthenāti imehi dvīhi kammehi anuññātā aṭṭhavācikūpasampadā. Dūtena upasampadā nāma aḍḍhakāsiyā gaṇikāya anuññātā upasampadā.

Ñattikammaṃnava ṭhānāni gacchatīti katamāni nava ṭhānāni gacchati? Osāraṇaṃ, nissāraṇaṃ, uposatho, pavāraṇā, sammuti, dānaṃ, paṭiggahaṃ, paccukkaḍḍhanaṃ, kammalakkhaṇaññeva navamanti evaṃ vuttāni nava ṭhānāni gacchati. Tattha ‘‘suṇātu me, bhante, saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho, anusiṭṭho so mayā, yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyya, āgacchāhīti vattabbo’’ti (mahāva. 126) evaṃ upasampadāpekkhassa osāraṇā osāraṇā nāma.

‘‘Suṇantu me, āyasmantā, ayaṃ itthannāmo bhikkhu dhammakathiko, imassa neva suttaṃ āgacchati, no suttavibhaṅgo, so atthaṃ asallakkhetvā byañjanacchāyāya atthaṃ paṭibāhati. Yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmā’’ti evaṃ ubbāhikavinicchaye dhammakathikassa bhikkhuno nissāraṇā nissāraṇā nāma.

‘‘Suṇātu me, bhante, saṅgho, ajjuposatho pannaraso. Yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā’’ti evaṃ uposathakammavasena ṭhapitā ñatti uposatho nāma.

‘‘Suṇātu me, bhante, saṅgho, ajja pavāraṇā pannarasī. Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā’’ti evaṃ pavāraṇākammavasena ṭhapitā ñatti pavāraṇā nāma.

‘‘Suṇātu me, bhante, saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ antarāyike dhamme puccheyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ vinayaṃ puccheyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ vinayaṃ puccheyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmena vinayaṃ puṭṭho vissajjeyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmena vinayaṃ puṭṭho vissajjeyyā’’ti evaṃ attānaṃ vā paraṃ vā sammannituṃ ṭhapitā ñatti sammuti nāma.


我来为您直译这段巴利文：
2.154) 以此接受教诫允许大迦叶长老受具。
"答问受具"即允许索波迦受具。据说世尊于东园经行时问索波迦沙弥:"索波迦,胀想或色想,此等法是异义异文,或是一义唯文异?"如是问十不净相关问。他回答。世尊赞其善后问:"索波迦,你几岁?"我七岁,世尊。索波迦,你与我一切智智相应答问,心生欢喜允许受具。此为答问受具。
"白四受具"即比丘现今受具。"重法受具"即以接受重法受具。彼以摩诃波阇波提接受八重法而允许。"二部受具"即比丘尼由比丘尼僧以白四,由比丘僧以白四,以此二羯磨允许八语受具。"使者受具"即允许半迦尸妓女受具。
"白羯磨至九处"即至何九处?收摄、摈出、布萨、自恣、同意、施与、接受、撤回、羯磨相为第九,如是说至九处。此中"大德,请僧听,某甲是某尊者之求受具者,已被我教授,若僧已到时,应叫某甲来,'来'"如是收摄求受具者名收摄。
"诸大德请听,此某甲比丘说法者,于此不来经不来经分别,彼不见义以文影障义。若诸大德已到时,令某甲比丘起,余者应平息此诤"如是于举罪裁决摈出说法比丘名摈出。
"大德,请僧听,今布萨十五日。若僧已到时,僧应作布萨"如是以布萨羯磨而立白名布萨。
"大德,请僧听,今自恣十五日。若僧已到时,僧应自恣"如是以自恣羯磨而立白名自恣。
"大德,请僧听,某甲是某尊者之求受具者。若僧已到时,我应教授某甲","若僧已到时,某甲应教授某甲","若僧已到时,我应问某甲障法","若僧已到时,某甲应问某甲障法","若僧已到时,我应问某甲律","若僧已到时,某甲应问某甲律","若僧已到时,我应答某甲所问律","若僧已到时,某甲应答某甲所问律"如是为同意自己或他人而立白名同意。


‘‘Suṇātu me, bhante, saṅgho, idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā’’ti, ‘‘yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyu’’nti evaṃ nissaṭṭhacīvarapattādīnaṃ dānaṃ dānaṃ nāma.

‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’’nti, ‘‘yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpatiṃ paṭiggaṇheyya’’nti, tena vattabbo ‘‘passasī’’ti? Āma passāmīti. ‘‘Āyatiṃ saṃvareyyāsī’’ti evaṃ āpattippaṭiggaho paṭiggaho nāma.

‘‘Suṇantu me, āyasmantā āvāsikā, yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame kāle pavāreyyāmā’’ti, te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā saṅghe adhikaraṇakārakā taṃ kālaṃ anuvaseyyuṃ, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā ‘‘suṇantu me, āyasmantā āvāsikā, yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame juṇhe pavāreyyāmā’’ti evaṃ katā pavāraṇā paccukkaḍḍhanā nāma.

Sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo ‘‘suṇātu me, bhante, saṅgho, amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahu assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya ṭhapetvā thullavajjaṃ, ṭhapetvā gihipaṭisaṃyutta’’nti evaṃ tiṇavatthārakasamathe katā sabbapaṭhamā sabbasaṅgāhikañatti kammalakkhaṇaṃ nāma.

Ñattidutiyaṃkammaṃ satta ṭhānāni gacchatīti katamāni satta ṭhānāni gacchati? Osāraṇaṃ , nissāraṇaṃ, sammuti, dānaṃ, uddharaṇaṃ, desanaṃ, kammalakkhaṇaññeva sattamanti evaṃ vuttāni satta ṭhānāni gacchati. Tattha vaḍḍhassa licchavino pattanikkujjanavasena khandhake vuttā nissāraṇā, tasseva pataukkujjanavasena vuttā osāraṇā ca veditabbā. Sīmāsammuti ticīvarena avippavāsasammuti santhatasammuti bhattuddesakasenāsanaggāhāpakabhaṇḍāgārika- cīvarappaṭiggāhaka-cīvarabhājaka-yāgubhājaka-phalabhājaka-khajjabhājaka-appamattakavissajjaka- sāṭiyaggāhāpaka-pattaggāhāpaka-ārāmikapesaka-sāmaṇerapesakasammutīti etāsaṃ sammutīnaṃ vasena sammuti veditabbā. Kaṭhinacīvaradānamatakacīvaradānavasena dānaṃ veditabbaṃ. Kaṭhinuddhāraṇavasena uddhāro veditabbo. Kuṭivatthuvihāravatthudesanāvasena desanā veditabbā. Yā pana tiṇavatthārakasamathe sabbasaṅgāhikañattiñca ekekasmiṃ pakkhe ekekaṃ ñattiñcāti tissopi ñattiyo ṭhapetvā puna ekasmiṃ pakkhe ekā, ekasmiṃ pakkhe ekāti dvepi ñattidutiyakammavācā vuttā. Tāsaṃ vasena kammalakkhaṇaṃ veditabbaṃ.


我来为您直译这段巴利文：
"大德,请僧听,此衣为某甲比丘舍弃已舍与僧。若僧已到时,僧应与此衣与某甲比丘","若诸大德已到时,诸大德应与此衣与某甲比丘"如是施与已舍衣钵等名施与。
"大德,请僧听,此某甲比丘忆念开显显露忏罪。若僧已到时,我应受某甲比丘之罪","若诸大德已到时,我应受某甲比丘之罪",应问彼"汝见否?"是,我见。"未来应防护"如是受罪名接受。
"诸大德住处者请听,若诸大德已到时,今我等应作布萨,诵波罗提木叉,来时应自恣",诸比丘,若彼等作诤作斗于僧作事比丘住彼时,有智有能住处比丘应告住处诸比丘:"诸大德住处者请听,若诸大德已到时,今我等应作布萨,诵波罗提木叉,来月圆应自恣"如是作自恣名撤回。
一切应共集会,集会已有智有能比丘应告僧:"大德,请僧听,我等生诤生斗入诽住时作多非沙门法所说所遍。若我等由此等罪互相作,此事或将向粗暴凶猛破裂。若僧已到时,僧应以草覆平息此事除重罪除关在家人"如是于草覆止息作一切最初一切摄持白名羯磨相。
"白二羯磨至七处"即至何七处?收摄、摈出、同意、施与、出、显示、羯磨相为第七,如是说至七处。此中应知如于犍度说对跋陀离车子覆钵而说摈出,对彼仰钵而说收摄。应知由界同意、三衣不离同意、敷具同意、分食者、分住处者、掌库者、受衣者、分衣者、分粥者、分果者、分嚼食者、分小物者、掌腰布者、掌钵者、差园工者、差沙弥者同意等诸同意而为同意。应知由迦絺那衣施与、亡者衣施与而为施与。应知由出迦絺那而为出。应知由示小屋地、精舍地而为显示。于草覆止息一切摄持白及于每一方每一白为三白,除此复于一方一,于一方一为二白二羯磨文所说,应知由彼等为羯磨相。


Ñatticatutthakammaṃ satta ṭhānāni gacchatīti katamāni satta ṭhānāni gacchati? Osāraṇaṃ, nissāraṇaṃ, sammuti, dānaṃ, niggahaṃ, samanubhāsanaṃ, kammalakkhaṇaññeva sattamanti evaṃ vuttāni satta ṭhānāni gacchati. Tattha tajjanīyakammādīnaṃ sattannaṃ kammānaṃ vasena nissāraṇā, tesaṃyeva ca kammānaṃ paṭippassambhanavasena osāraṇā veditabbā. Bhikkhunovādakasammutivasena sammuti veditabbā. Parivāsadānamānattadānavasena dānaṃ veditabbaṃ. Mūlāyapaṭikassanakammavasena niggaho veditabbo. Ukkhittānuvattakā, aṭṭha yāvatatiyakā, ariṭṭho, caṇḍakāḷī ca imete yāvatatiyakāti imāsaṃ ekādasannaṃ samanubhāsanānaṃ vasena samanubhāsanā veditabbā. Upasampadakammaabbhānakammavasena kammalakkhaṇaṃ veditabbaṃ.

Dhammasammukhatātiādīsu yena dhammena, yena vinayena, yena satthusāsanena saṅgho kammaṃ karoti, ayaṃ dhammasammukhatā, vinayasammukhatā, satthusāsanasammukhatā. Tattha dhammoti bhūtavatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsanaṃ nāma ñattisampadā ceva anusāvanasampadā ca. Yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā nappaṭikkosanti, ayaṃ saṅghasammukhatā. Yassa saṅgho kammaṃ karoti, tassa sammukhībhāvo puggalasammukhatā. Sesamettha vuttanayattā uttānatthameva.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Dukanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Tikanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

1. Bālavaggo

1. Bhayasuttavaṇṇanā

1. Tikanipātassa paṭhame bhayanti bhīti cetaso byadhoti āha ‘‘cittutrāso’’ti. Upaddavoti antarāyo. Tassa pana vikkhepakāraṇattā vuttaṃ ‘‘anekaggatākāro’’ti. Upasaggoti upasajjanaṃ, devatopapīḷādinā appaṭikāravighātāpatti. Sā pana yasmā paṭikārābhāvena vihaññamānassa kiñci kātuṃ asamatthassa osīdanakāraṇaṃ, tasmā vuttaṃ ‘‘tattha tattha lagganākāro’’ti. Yathāvutte divase anāgacchantesūti vañcetvā āgantuṃ niyamitadivase anāgacchantesu. Dvāre aggiṃ datvāti bahi anikkhamanatthāya dvāre aggiṃ datvā.

Naḷehichannapaṭicchannāti naḷehi tiṇacchadanasaṅkhepena upari chādetvā tehiyeva dārukuṭikaniyāmena paritopi chāditā. Eseva nayoti iminā tiṇehi channataṃ sesasambhārānaṃ rukkhamayatañca atidisati.

Vidhavaputteti antabhāvopalakkhaṇaṃ. Te hi nippitikā avinītā asaṃyatā yaṃ kiñci kārino. Sesamettha uttānameva.

Bhayasuttavaṇṇanā niṭṭhitā.

2. Lakkhaṇasuttavaṇṇanā

2. Dutiye lakkhīyati bālo ayanti ñāyati etenāti lakkhaṇaṃ, kammaṃ lakkhaṇametassāti kammalakkhaṇoti āha ‘‘kāyadvārādipavattaṃ kamma’’ntiādi. Apadīyanti dosā etena rakkhīyanti, lūyanti chijjanti vāti apadānaṃ, sattānaṃ sammā, micchā vā pavattappayogo. Tena sobhatīti apadānasobhanī. Tenāha ‘‘paññā nāmā’’tiādi. Attano caritenevāti attano cariyāya eva. Sesamettha uttānameva.

Lakkhaṇasuttavaṇṇanā niṭṭhitā.

3-4. Cintīsuttādivaṇṇanā

3-

我来为您直译这段巴利文：
"白四羯磨至七处"即至何七处?收摄、摈出、同意、施与、折伏、诫告、羯磨相为第七,如是说至七处。此中应知由呵责羯磨等七羯磨而为摈出,由彼等羯磨止息而为收摄。应知由教诫比丘同意而为同意。应知由与别住与摩那埵而为施与。应知由下置羯磨而为折伏。应知随举者、八至三者、阿利吒、旃陀迦利此等至三者,由此十一诫告而为诫告。应知由受具羯磨、出罪羯磨而为羯磨相。
于"法现前"等中,僧以何法、以何律、以何师教作羯磨,此为法现前、律现前、师教现前。此中法即实事。律即举罪及令忆念。师教名为白成就及宣说成就。凡应羯磨比丘已来,应与欲者欲已带来,现前者不呵责,此为僧现前。僧为谁作羯磨,彼现前为人现前。此中余因已说理而义明显。
如是满足希求义注《增支部》
二法注释中不明义解释完。
礼敬彼世尊、应供、正等觉
增支部
三法复注
第一五十
愚品
怖经注
1. 三法初"怖"即心恐怖故说"心骇"。"危难"即障碍。因彼为散乱因故说"不专一相"。"灾祸"即逼迫,由天灾难等无可抗拒败坏。彼因无可抗拒而苦恼不能作何事为沉没因,故说"于彼彼执著相"。"于所说之日不来时"即欺骗来于约定日不来时。"于门置火"即为不使出外于门置火。
"以芦覆盖"即以芦草茅盖之略而上覆以彼等如木屋而四面覆。"此即理"以此指示以草盖及余资具为木制。
"寡妇子"即内含标识。因彼等无父未调伏不节制任意而行。此中余义明显。
怖经注释完。
相经注释
2. 第二"相"即由此了知此愚故为相,业为此之相故为业相,故说"于身门等转起业"等。"德行"即由此护过或断过,为有情正或邪转起加行。由彼庄严故为德行庄严。故说"即是慧"等。"以自行"即以自己行为。此中余义明显。
相经注释完。
3-4. 思经等注释
3-;

4. Tatiye etehīti duccintitacintitādīhi. Etena lakkhaṇasaddassa saraṇatthatamāha. Tānevāti lakkhaṇāni eva. Assāti bālassa. Bālo ayanti nimīyati sañjānīyati etehīti bālanimittāni. Apadānaṃ vuccati, vikhyātaṃ kammaṃ, duccintitacintitādīni ca bāle vikhyātāni asādhāraṇabhāvena. Tasmā ‘‘bālassa apadānānī’’ti. Abhijjhādīhi duṭṭhaṃ dūsitaṃ cintitaṃ duccintitaṃ, taṃ cintetīti duccintitacintī. Lobhādīhi duṭṭhaṃ bhāsitaṃ musāvādādiṃ bhāsatīti dubbhāsitabhāsī. Tesaṃyeva vasena kattabbato dukkaṭakammaṃ pāṇātipātādiṃ karotīti dukkaṭakammakārī. Tenāha ‘‘cintayanto’’tiādi. Vuttānusārenāti ‘‘bālo aya’’ntiādinā vuttassa atthavacanassa ‘‘paṇḍito ayanti etehi lakkhīyatī’’tiādinā anussaraṇena. Manosucaritādīnaṃ vasenāti ‘‘cintayanto anabhijjhābyāpādasammādassanavasena sucintitameva cintetī’’tiādinā manosucaritādīnaṃ tiṇṇaṃ sucaritānaṃ vasena yojetabbāni. Catutthaṃ vuttanayattā uttānatthameva.

Cintīsuttādivaṇṇanā niṭṭhitā.

5-10. Ayonisosuttādivaṇṇanā

5-10. Pañcame kati nu kho anussatiṭṭhānānītiādi chakke āvi bhavissatīti. Evaṃ cintitanti ayoniso cintitaṃ. Apañhameva pañhanti kathesīti apañhameva pañho ayanti maññamāno vissajjesi. Dasavidhaṃ byañjanabuddhiṃ aparihāpetvāti –

‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti. (dī. ni. aṭṭha. 1.190; ma. ni. aṭṭha. 2.291; pari. aṭṭha. 485; vi. saṅga. aṭṭha. 252) –

Evaṃ vuttaṃ dasavidhaṃ byañjanabuddhiṃ aparihāpetvā.

Tattha ṭhānakaraṇāni sithilāni katvā uccāretabbaṃ akkharaṃ sithilaṃ, tāniyeva dhanitāni asithilāni katvā uccāretabbaṃ akkharaṃ dhanitaṃ. Dvimattakālaṃ dīghaṃ, ekamattakālaṃ rassaṃ. Garukanti dīghameva, yaṃ vā ‘‘āyasmato buddharakkhitattherassā’’ti saṃyogaparaṃ katvā vuccati, lahukanti rassameva, yaṃ vā ‘‘āyasmato buddharakkhitatherassā’’ti evaṃ visaṃyogaparaṃ katvā vuccati. Niggahītanti yaṃ karaṇāni niggahetvā avissajjetvā avivaṭena mukhena sānunāsikaṃ katvā vattabbaṃ. Sambandhanti yaṃ parapadena sambandhitvā ‘‘tuṇhassā’’ti vuccati. Vavatthitanti yaṃ parapadena asambandhaṃ katvā vicchinditvā ‘‘tuṇhī assā’’ti vuccati. Vimuttanti yaṃ karaṇāni aniggahetvā vissajjetvā vivaṭena mukhena sānunāsikaṃ akatvā vuccati. Dasadhā byañjanabuddhiyā pabhedoti evaṃ sithilādivasena byañjanabuddhiyā akkharuppādakacittassa dasappakārena pabhedo. Sabbāni hi akkharāni cittasamuṭṭhānāni yathādhippetatthabyañjanato byañjanāni ca.

‘‘Aṭṭhānaṃkho etaṃ, āvuso sāriputtā’’tiādi pañcake āvi bhavissati. ‘‘Kati nu kho, ānanda, anussatiṭṭhānānī’’tiādi pana chakke āvi bhavissati. Chaṭṭhādīsu natthi vattabbaṃ.

Ayonisosuttādivaṇṇanā niṭṭhitā.

Bālavaggavaṇṇanā niṭṭhitā.

2. Rathakāravaggo

1. Ñātasuttavaṇṇanā



我来为您直译这段巴利文：
4. 第三"由此等"即由恶思、思等。此说明相字之记忆义。"彼等"即诸相。"彼"即愚者。由此等度量了知此愚故为愚相。德行说为著名业,恶思、思等于愚者中著名不共。故"愚者之德行"。被贪等坏污之思为恶思,思此故为恶思思者。说被贪等坏污之语即妄语等故为恶语语者。由彼等而作应作故作杀生等恶业故为恶业作者。故说"思时"等。"如说"即由"此愚"等所说义句以"由此了知此贤"等随忆。"由意善行等"即由"思时以无贪、无恚、正见而思善"等意善行等三善行应配合。第四因已说理而义明显。
思经等注释完。
5-10. 非理经等注释
5-10. 于第五"几何随念处"等将显于六法。"如是思"即非理思。"非问为问"即认为非问为问而答。"不失十种文分别"即-
"轻音及重音,长短音,
重轻及鼻音,
相联定解脱,文分别十种。" -
如是所说不失十种文分别。
此中轻音即由处所作轻柔而发音之字;重音即由彼等处所作重不轻柔而发音之字。两音节时为长,一音节时为短。"重"即即长,或如"具寿佛护长老之"而作复合后说;"轻"即即短,或如"具寿佛护长老之"如是作不复合后说。"鼻音"即以诸处所抑制不解放闭口而作有鼻音说。"相联"即与后词相联说"默然之"。"定"即不与后词相联而分断说"默然 之"。"解脱"即以诸处所不抑制解放开口而不作有鼻音说。"文分别十种"即如是由轻等而文分别生字心十种差别。因一切字为心所生,由表达所欲义而为文。
"友舍利弗,此非处"等将显于五法。"几何,阿难,随念处"等将显于六法。于第六等无可说。
非理经等注释完。
愚品注释完。
车匠品
已知经注释

11. Dutiyassa paṭhame ñātoyeva paññātoti āha ‘‘ñāto paññāto’’ti. Kassa ananulomiketi āha ‘‘sāsanassā’’ti, sāsanassa ananulomike appatirūpeti attho. Idāni ananulomikasaddassa nibbacanaṃ dassento ‘‘na anulometīti ananulomika’’nti āha . Sāsanassāti vā sāsananti attho. Sāsanaṃ na anulometīti ananulomikanti evamettha sambandho daṭṭhabbo. Sabhāgavisabhāganti liṅgato sabhāgavisabhāgaṃ. ‘‘Viyapuggale’’ti āhāti liṅgasabhāgehi avisesetvā āha. Ummādaṃ pāpuṇīti so kira sīlaṃ adhiṭṭhāya pihitadvāragabbhe sayanapiṭṭhe nisīditvā bhariyaṃ ārabbha mettaṃ bhāvento mettāmukhena uppannena rāgena andhīkato bhariyāya santikaṃ gantukāmo dvāraṃ asallakkhetvā bhittiṃ bhinditvāpi nikkhamitukāmatāya bhittiṃ paharanto sabbarattiṃ bhittiyuddhamakāsi. Sesamettha suviññeyyameva.

Ñātasuttavaṇṇanā niṭṭhitā.

2. Sāraṇīyasuttavaṇṇanā

12. Dutiye catupārisuddhisīlampi pabbajjānissitamevāti iminā pabbajjūpagatasamanantarameva catupārisuddhisīlampi samādinnameva hotīti dasseti. Maggasannissitāneva hontīti maggādhigamatthāya paṭipajjitabbattā kasiṇaparikammādīni maggasannissitāneva honti, tasmā maggaggahaṇeneva tesampi gahaṇaṃ veditabbaṃ, tehi vinā maggādhigamassa asambhavatoti adhippāyo.

Aggamaggādhigamena asammohappaṭivedhassa sikhāpattattā maggadhammesu viya phaladhammesupi sātisayo asammohoti ‘‘sayaṃ abhiññā’’ti vuttaṃ, sāmaṃ jānitvāti attho. Tathā jānanā panassa sacchikaraṇaṃ attapaccakkhakiriyāti ‘‘sacchikatvā’’ti vuttaṃ. Tenāha ‘‘attanāva abhivisiṭṭhāya paññāya paccakkhaṃ katvā’’ti. Tathā sacchikiriyā cassa attani paṭilābhoti ‘‘upasampajjā’’ti vuttanti āha ‘‘paṭilabhitvā’’ti.

Sāraṇīyasuttavaṇṇanā niṭṭhitā.

3. Āsaṃsasuttavaṇṇanā

13. Tatiye santoti ettha santa-saddo ‘‘dīghaṃ santassa yojana’’ntiādīsu (dha. pa. 60) kilantabhāve āgato. ‘‘Ayañca vitakko, ayañca vicāro santo honti samitā’’tiādīsu (vibha. 576) niruddhabhāve. ‘‘Adhigato kho myāyaṃ dhammo, gambhīro duddaso duranubodho santo paṇīto’’tiādīsu (dī. ni. 2.67; ma. ni. 1.281; saṃ. ni. 1.172; mahāva. 7-8) santañāṇagocaratāyaṃ. ‘‘Upasantassa sadā satimato’’tiādīsu (udā. 27) kilesavūpasame. ‘‘Santo have sabbhi pavedayantī’’tiādīsu (dha. pa. 151) sādhūsu. ‘‘Pañcime, bhikkhave, mahācorā santo saṃvijjamānā’’tiādīsu (pārā. 195) atthibhāve. Idhāpi atthibhāveyevāti āha ‘‘santoti atthi upalabbhantī’’ti. Tattha atthīti lokasaṅketavasena saṃvijjanti. Atthibhāvo hettha puggalasambandhena vuttattā lokasamaññāvaseneva veditabbo, na paramatthavasena. Atthīti cetaṃ nipātapadaṃ daṭṭhabbaṃ ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (ma. ni. 

我来为您直译这段巴利文：
11. 第二品第一"已知即广知"故说"已知广知"。"不随顺于何"故说"于教",意为不随顺教、不适合。今显示不随顺词之词源说"不随顺故为不随顺"。或"于教"即教之意。不随顺于教故为不随顺,如是此中应知关系。"同异"即从性别同异。说"如人"即不区别性别相同者说。"得狂"据说彼立誓戒后坐于关门室内床座,缘妻修慈,为慈门生起之贪所盲,欲往妻处不见门,欲打破墙而出,打墙整夜作墙战。此中余易了知。
已知经注释完。
可念经注释
12. 第二四清净戒亦依出家者以此显示出家后即刻四清净戒亦即已受持。"依道"即为证得道而修行故遍处等作业依道,故由道摄即应知摄彼等,意为无彼等不能证得道。
因由最上道证得无痴通达达顶故如于道法于果法亦殊胜无痴故说"自证知",意为自知。如是知彼为作证自现见作故说"作证"。故说"以自殊胜慧作现见"。如是作证彼为于己获得故说"具足"故说"获得"。
可念经注释完。
期望经注释
13. 第三"有"此中有字于"长有瑜伽"等中来于疲倦义。"此寻此伺有止息"等中于灭尽义。"我已证此法,甚深难见难悟有寂静胜妙"等中于寂智境性。"常有念寂静者"等中于烦恼寂灭。"诸善者宣说有"等中于善人。"诸比丘,此五大贼有存在"等中于存在。此中亦于存在义故说"有即有被得"。此中有即依世间言说存在。有此由人相系故应依世间共称了知,非依胜义。有此应见为不变语如"于此身中有发"等。

1.110) viya.

Saṃvijjamānāti upalabbhamānā. Yañhi saṃvijjati, taṃ upalabbhati. Tenāha ‘‘saṃvijjamānāti tasseva vevacana’’nti. Anāsoti patthanārahito. Tenāha ‘‘apatthano’’ti. Āsaṃsati patthetīti āsaṃso. Veṇuvettādivilīvehi suppādibhājanakārakā vilīvakārakā. Migamacchādīnaṃ nisādanato nesādā, māgavikamacchabandhādayo. Rathesu cammena nahanakaraṇato rathakārā, dhammakārā. Puiti karīsassa nāmaṃ, taṃ kusenti apanentīti pukkusā, pupphacchaḍḍakā.

Dubbaṇṇoti virūpo. Okoṭimakoti ārohābhāvena heṭṭhimako, rassakāyoti attho. Tenāha ‘‘lakuṇḍako’’ti. Laku viya ghaṭikā viya ḍeti pavattatīti hi lakuṇḍako, rasso. Kaṇati nimīlatīti kāṇo. Taṃ panassa nimīlanaṃ ekena akkhinā dvīhipi cāti āha ‘‘ekakkhikāṇo vā ubhayakkhikāṇo vā’’ti. Kuṇanaṃ kuṇo, hatthavekallaṃ. Taṃ etassa atthīti kuṇī. Khañjo vuccati pādavikalo. Heṭṭhimakāyasaṅkhāto sarīrassa pakkho padeso hato assāti pakkhahato. Tenāha ‘‘pīṭhasappī’’ti. Padīpe padīpane etabbaṃ netabbanti padīpeyyaṃ, telādiupakaraṇaṃ.

Āsaṃ na karotīti rajjābhiseke kaniṭṭho patthanaṃ na karoti jeṭṭhe sati kaniṭṭhassa anadhikārattā. Abhisekaṃ arahatīti abhisekāraho, na abhisekāraho kāṇakuṇiādidosasamannāgato.

Sīlassa duṭṭhu nāma natthi, tasmā abhāvattho idha du-saddoti āha ‘‘nissīlo’’ti. ‘‘Pāpaṃ pāpena sukara’’ntiādīsu (udā. 48; cūḷava. 343) viya pāpa-saddo nihīnapariyāyoti āha ‘‘lāmakadhammo’’ti. Sīlavipattiyā vā dussīlo. Diṭṭhivipattiyā pāpadhammo. Kāyavācāsaṃvarabhedena vā dussīlo, manosaṃvarabhedena, satisaṃvarādibhedena vā pāpadhammo. Asuddhappayogatāya dussīlo, asuddhāsayatāya pāpadhammo. Kusalasīlavirahena dussīlo, akusalasīlasamannāgamena pāpadhammo. Asucīhīti aparisuddhehi. Saṅkāhi saritabbasamācāroti ‘‘imassa maññe idaṃ kamma’’nti evaṃ parehi saṅkāya saritabbasamācāro. Tenāha ‘‘kiñcidevā’’tiādi. Attanāyeva vā saṅkāhi saritabbasamācāroti etenapi kammasādhanataṃyeva saṅkassarasaddassa dasseti. Attano saṅkāya paresaṃ samācārakiriyaṃ sarati āsaṅkati vidhāvatītipi saṅkassarasamācāroti evamettha kattusādhanatāpi daṭṭhabbā. Tassa hi dve tayo jane kathente disvā ‘‘mama dosaṃ maññe kathentī’’ti tesaṃ samācāraṃ saṅkāya sarati dhāvati.

Evaṃpaṭiññoti salākaggahaṇādīsu ‘‘kittakā vihāre samaṇā’’ti gaṇanāya āraddhāya ‘‘ahampi samaṇo, ahampi samaṇo’’ti paṭiññaṃ datvā salākaggahaṇādīni karotīti samaṇo ahanti evaṃsamaṇappaṭiñño. Sumbhakapattadhareti mattikāpattadhare. Pūtinā kammenāti saṃkiliṭṭhakammena, nigguṇatāya vā guṇasāravirahitattā antopūti. Kasambukacavaro jāto sañjāto assāti kasambujātoti āha ‘‘sañjātarāgādikacavaro’’ti. Atha vā kasambu vuccati tintakuṇapakasaṭaṃ udakaṃ, imasmiñca sāsane dussīlo nāma jigucchanīyattā tintakuṇapaudakasadiso, tasmā kasambu viya jātoti kasambujāto. Lokuttaradhammaupanissayassa natthitāyāti yattha patiṭṭhitena sakkā bhaveyya arahattaṃ laddhuṃ, tassā patiṭṭhāya bhinnattā vuttaṃ. Mahāsīlasmiṃ paripūrakāritāyāti yattha patiṭṭhitena sakkā bhaveyya arahattaṃ pāpuṇituṃ, tasmiṃ paripūrakāritāya.

Āsaṃsasuttavaṇṇanā niṭṭhitā.

4. Cakkavattisuttavaṇṇanā



我来为您直译这段巴利文：
"存在"即被得。因凡存在者即被得。故说"存在即彼之异名"。"无期望"即无愿欲。故说"无愿"。期望即愿欲故为期望者。以竹藤等编制箕等器者为编织者。由猎捕鹿鱼等故为猎人,即猎人、渔人等。由于车以皮为缝故为车匠,工匠。腐即粪之名,彼等除去故为除粪者,即扫花者。
"丑"即丑陋。"矮"即无高故为低,意为短身。故说"矮子"。因如短棒而行故为矮子,即矮。眨即闭故为瞎。彼闭或一眼或两眼故说"一眼瞎或两眼瞎"。残即残缺,手残。彼有此故为残者。跛说为足残。身体下部称为身分处所已坏故为半身不遂。故说"用凳爬行者"。于灯中应点应运之物为灯具,即油等资具。
"不作期望"即对王位灌顶幼弟不作愿求因有长兄时幼弟无资格故。"堪灌顶"即堪被灌顶,不堪灌顶即具足瞎、残等过失者。
戒无恶名,故此处恶字为无义故说"无戒"。如"恶以恶易作"等中恶字为下劣异名故说"下劣法"。或由戒缺失故无戒。由见缺失故恶法。或由破身语防护故无戒,由破意防护、破念防护等故恶法。由不净加行故无戒,由不净意乐故恶法。由离善戒故无戒,由具不善戒故恶法。"不净"即不清净。"疑行"即"此必是此人之业"如是为他人疑所忆念行为。故说"某些"等。或为自己疑所忆念行为,以此亦显示疑行字为业性。又此中应见为作者性,即自己由疑而忆念奔驰他人行为。因彼见二三人谈话即"想是谈论我过"由疑念他们行为而奔驰。
"如是自称"即于取筹等时数"住于寺中几沙门"时说"我亦是沙门,我亦是沙门"作此自称而取筹等,即作如是沙门自称。"持瓦钵者"即持土钵者。"以腐业"即以染污业,或由无德故缺乏德精华故内腐。"生渣滓"即生于彼故为生渣滓故说"生起贪等渣滓"。或渣滓说为腐尸水,于此教中无戒者因可厌故如腐尸水,故如渣滓生故为生渣滓。"无出世法资粮"即因已破坏依此而可得阿罗汉之依止而说。"于大戒圆满作为"即依此而可得阿罗汉之圆满作为。
期望经注释完。
转轮王经注释

14. Catutthe catūhi saṅgahavatthūhīti dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahakāraṇehi. Cakkaṃ vattetīti āṇācakkaṃ pavatteti. Cakkanti vā idha ratanacakkaṃ veditabbaṃ. Ayañhi cakkasaddo sampattiyaṃ, lakkhaṇe, rathaṅge, iriyāpathe, dāne, ratanadhammakhuracakkādīsu ca dissati. ‘‘Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussāna’’ntiādīsu (a. ni. 4.31) hi sampattiyaṃ dissati. ‘‘Pādatalesu cakkāni jātānī’’ti (dī. ni. 2.35; 3.204) ettha lakkhaṇe. ‘‘Cakkaṃva vahato pada’’nti (dha. pa. 1) ettha rathaṅge. ‘‘Catucakkaṃ navadvāra’’nti (saṃ. ni. 1.29) ettha iriyāpathe. ‘‘Dadaṃ bhuñja mā ca pamādo, cakkaṃ vattaya sabbapāṇina’’nti (jā. 1.7.149) ettha dāne. ‘‘Dibbaṃ cakkaratanaṃ pāturahosī’’ti (dī. ni. 2.243) ettha ratanacakke. ‘‘Mayā pavattitaṃ cakka’’nti (su. ni. 562) ettha dhammacakke. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti (jā. 1.5.103) ettha khuracakke. ‘‘Khurapariyantena cakkenā’’ti (dī. ni. 1.166) ettha paharaṇacakke. ‘‘Asanivicakka’’nti (dī. ni. 

我来为您直译这段巴利文：
14. 第四"以四摄事"即以称为布施、爱语、利行、同事的四种摄受因。"转轮"即转威令轮。此处"轮"应知为宝轮。因此轮字见于圆满、相、车轮、威仪、施舍、宝轮、法轮、利刃轮等中。"诸比丘,此四轮,诸天人具足彼等"等中见于圆满。"足底生轮"此中于相。"如负重者之轮"此中于车轮。"四轮九门"此中于威仪。"施舍受用勿放逸,转轮为一切众生"此中于施舍。"天轮宝现"此中于轮宝。"我已转轮"此中于法轮。"欲害之人,轮旋头上"此中于利刃轮。"以利刃缘轮"此中于打击轮。"雷电轮"。

3.61) ettha asanimaṇḍale. Idha panāyaṃ ratanacakke daṭṭhabbo.

Kittāvatā panāyaṃ cakkavattī nāma hoti? Ekaṅguladvaṅgulamattampi cakkaratanaṃ ākāsaṃ abbhuggantvā pavattati. Sabbacakkavattīnañhi nisinnāsanato uṭṭhahitvā cakkaratanasamīpaṃ gantvā hatthisoṇḍasadisapanāḷiṃ suvaṇṇabhiṅgāraṃ ukkhipitvā udakena abbhukkiritvā ‘‘abhivijinātu bhavaṃ cakkaratana’’nti vacanasamanantarameva vehāsaṃ abbhuggantvā cakkaratanaṃ pavattatīti. Yassa pavattisamakālameva, so rājā cakkavattī nāma hoti.

Dhammoti dasakusalakammapathadhammo, dasavidhaṃ vā cakkavattivattaṃ. Dasavidhe vā kusaladhamme agarahite vā rājadhamme niyuttoti dhammiko. Tena ca dhammena sakalalokaṃ rañjetīti dhammarājā. Dhammena vā laddharajjattā dhammarājā. Cakkavattīhi dhammena ñāyena rajjaṃ adhigacchati, na adhammena. Dasavidhena cakkavattivattenāti dasappabhedena cakkavattīnaṃ vattena.

Kiṃ pana taṃ dasavidhaṃ cakkavattivattanti? Vuccate –

‘‘Katamaṃ pana taṃ, deva, ariyaṃ cakkavattivattanti? Tena hi tvaṃ, tāta, dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassu antojanasmiṃ balakāyasmiṃ khattiyesu anuyantesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. Mā ca te, tāta, vijite adhammakāro pavattittha. Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi. Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti. Te kālena kālaṃ upasaṅkamitvā paripuccheyyāsi pariggaṇheyyāsi – ‘kiṃ, bhante, kusalaṃ kiṃ akusalaṃ, kiṃ sāvajjaṃ kiṃ anavajjaṃ, kiṃ sevitabbaṃ kiṃ na sevitabbaṃ, kiṃ me kariyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me kariyamānaṃ dīgharattaṃ hitāya sukhāya assā’ti. Tesaṃ sutvā yaṃ akusalaṃ, taṃ abhinivajjeyyāsi, yaṃ kusalaṃ, taṃ samādāya vatteyyāsi. Idaṃ kho, tāta, taṃ ariyaṃ cakkavattivatta’’nti –

Evaṃ cakkavattisutte (dī. ni. 

我来为您直译这段巴利文：
此中于雷电轮。此处此应见于轮宝。
何时称为转轮王?一指二指许轮宝升空而转。因一切转轮王从所坐座起往轮宝处,举如象鼻管金瓶洒水言:"请胜进尊轮宝"语同时即升空而轮宝转。谁转时即时,彼王名转轮王。
"法"即十善业道法,或十种转轮王法行。或于十种善法或无过王法中用功故为法者。以彼法令全世界喜悦故为法王。或因以法得王位故为法王。因转轮王以法、以正理得王位,非以非法。"以十种转轮王法行"即以转轮王十种法行。
何为十种转轮王法行?说-
"大王,何为圣转轮王法行?来,子,汝应依法尊重法、敬重法、尊敬法、供养法、恭敬法,以法为旗、以法为幢、以法为主,于内人、军队、刹帝利随从、婆罗门居士、城邑国民、沙门婆罗门、鸟兽等设立如法保护防护守护。子,莫令汝国中行非法。子,于汝国中若有贫穷者,应给彼等财。子,于汝国中若有沙门婆罗门离醉放逸住于忍柔和,调伏一己、寂止一己、圆寂一己者,时时往彼等处询问探究:'尊者,何为善何为不善,何有过何无过,何应习何不应习,我作何事将长夜无利苦,或我作何事将长夜有利乐?'闻彼等已,应舍离不善,应受持善而行。子,此即彼圣转轮王法行"-
如是转轮经中

3.84) āgatanayena antojanasmiṃ balakāye ekaṃ, khattiyesu ekaṃ, anuyantesu ekaṃ, brāhmaṇagahapatikesu ekaṃ, negamajānapadesu ekaṃ, samaṇabrāhmaṇesu ekaṃ, migapakkhīsu ekaṃ, adhammakārappaṭikkhepo ekaṃ, adhanānaṃ dhanānuppadānaṃ ekaṃ, samaṇabrāhmaṇe upasaṅkamitvā pañhapucchanaṃ ekanti evamevaṃ taṃ cakkavattivattaṃ dasavidhaṃ hoti. Gahapatike pana pakkhijāte ca visuṃ katvā gaṇhantassa dvādasavidhaṃ hoti.

Aññathā vattituṃ adento so dhammo adhiṭṭhānaṃ etassāti tadadhiṭṭhānaṃ. Tena tadadhiṭṭhānena cetasā. Sakkarontoti ādarakiriyāvasena karonto. Tenāha ‘‘yathā’’tiādi. Garuṃ karontoti pāsāṇacchattaṃ viya garukaraṇavasena garuṃ karonto. Tenevāha ‘‘tasmiṃ gāravuppattiyā’’ti. Dhammādhipatibhūtāgatabhāvenāti iminā yathāvuttadhammassa jeṭṭhakabhāvena purimataraṃ attabhāvesu sakkaccaṃ samupacitabhāvaṃ dasseti. Dhammavaseneva ca sabbakiriyānaṃ karaṇenāti etena ṭhānanisajjādīsu yathāvuttadhammaninnapoṇapabbhārabhāvaṃ dasseti. Assāti rakkhāvaraṇaguttiyā. Paraṃ rakkhantoti aññaṃ diṭṭhadhammikādianatthato rakkhanto. Teneva pararakkhasādhanena khantiādiguṇena attānaṃ tato eva rakkhati. Mettacittatāti mettacittatāya. Nivāsanapārupanagehādīni sītuṇhādippaṭibāhanena āvaraṇaṃ.

Antojanasminti abbhantarabhūte puttadārādijane. Sīlasaṃvare patiṭṭhāpentoti iminā rakkhaṃ dasseti. Vatthagandhamālādīni cassa dadamānoti iminā āvaraṇaṃ, itarena guttiṃ. Sampadānenapīti pi-saddena sīlasaṃvaresu patiṭṭhāpanādīnaṃ sampiṇḍeti. Esa nayo paresupi pi-saddaggahaṇe. Nigamo nivāso etesanti negamā. Evaṃ jānapadāti āha ‘‘tathā nigamavāsino’’tiādinā.

Rakkhāvaraṇaguttiyā kāyakammādīsu saṃvidahanaṃ ṭhapanaṃ nāma tadupadesoyevāti vuttaṃ ‘‘kathetvā’’ti. Etesūti pāḷiyaṃ vuttesu samaṇādīsu. Paṭivattetuṃ na sakkā khīṇānaṃ kilesānaṃ puna anuppajjanato. Sesamettha suviññeyyameva.

Cakkavattisuttavaṇṇanā niṭṭhitā.

5. Sacetanasuttavaṇṇanā

15. Pañcame isayo patanti sannipatanti etthāti isipatananti āha ‘‘buddhapaccekabuddhasaṅkhātāna’’ntiādi. Sabbūpakaraṇāni sajjetvāti sabbāni rukkhassa chedanatacchanādisādhanāni upakaraṇāni raññā āṇattadivaseyeva sajjetvā. Nānā karīyati etenāti nānākaraṇaṃ, nānābhāvoti āha ‘‘nānatta’’nti. Nesanti saralopenāyaṃ niddesoti āha ‘‘na esa’’nti. Tathā atthesanti etthāpīti āha ‘‘atthi esa’’nti. Pavattanatthaṃ abhisaṅkharaṇaṃ abhisaṅkhāro, tassa gati vegasā pavatti. Taṃ sandhāyāha ‘‘payogassa gamana’’nti.

Sagaṇḍāti khuddānukhuddakagaṇḍā. Tenāha ‘‘uṇṇatoṇataṭṭhānayuttā’’ti. Sakasāvāti sakasaṭā. Tenāha ‘‘pūtisārenā’’tiādi. Evaṃ guṇapatanena patitāti yathā taṃ cakkaṃ nābhiaranemīnaṃ sadosatāya na patiṭṭhāsi, evamekacce puggalā kāyavaṅkādivasena sadosatāya guṇapatanena patitā sakaṭṭhāne na tiṭṭhanti. Ettha ca pharusavācādayopi apāyagamanīyā sotāpattimaggeneva pahīyantīti daṭṭhabbā.

Sacetanasuttavaṇṇanā niṭṭhitā.

6. Apaṇṇakasuttavaṇṇanā



我来为您直译这段巴利文：
据转轮经中所说方式:于内人军队为一,于刹帝利为一,于随从为一,于婆罗门居士为一,于城邑国民为一,于沙门婆罗门为一,于鸟兽为一,禁止非法为一,给予贫者财为一,往沙门婆罗门处问法为一,如是彼转轮王法行为十种。若分开计居士与鸟类则成十二种。
不容异行故彼法为此依持故为彼依持。以彼依持之心。"尊重"即以敬重作为而作。故说"如"等。"敬重"即如石伞以敬重作为而敬重。故说"于彼生敬重"。"以法为主而来"以此显示如上所说法以长上性于前生中恭敬积集性。"以法而作一切所作"以此显示于住坐等倾向趣向于如上所说法。"此"即此护卫防护。"护他"即护他人离现法等无利。以彼护他成就忍等德而自护。"慈心"即以慈心。以衣服、覆盖、房舍等遮止寒热等为防护。
"内人"即为内部之子妻等人。"住于戒律"以此显示护。"给予衣香花等"以此显示防护,以其他显示守护。"以给予也"此中"也"字摄受住于戒律等。其他"也"字取中也同理。"城人"为彼等住处故为城人。如是国人故说"如是城人住者"等。
护卫防护于身业等之设立即安置,即是彼教导故说"教说"。"于彼等"即于经中所说沙门等。不能再转因烦恼已尽不再生故。此中余皆易解。
转轮王经注释完。
5. 有心经注释
15. 第五"仙人坠"即仙人集于此故为仙人坠故说"称为佛独觉"等。"准备一切工具"即于王命之日即准备一切斫伐修整等树木用具。"以此作异"即异性,故说"异"。"彼等"此为省略声之说故说"非彼"。如是"是彼等"此中也故说"是彼"。为转起而造作为造作,彼之行即速行。关于此说"行作之行"。
"有瘿"即小大瘿。故说"具高低处"。"有垢"即有污。故说"以腐心"等。"如是以德堕而堕"即如彼轮因毂辐轮圈有过而不住,如是某些人由身曲等有过以德堕而堕不住本处。此中应知粗语等导向恶趣者以预流道即断。
有心经注释完。
6. 无失经注释

16. Chaṭṭhe virajjhanakiriyā nāma pacchā samādātabbatāya apaṇṇakappayogasamādānā viya hoti, avirajjhanakiriyā pana pacchā asamādātabbatāya anūnāti taṃsamaṅgipuggalo apaṇṇako, tassa bhāvo apaṇṇakatāti āha ‘‘apaṇṇakapaṭipadanti aviraddhapaṭipada’’ntiādi. Yasmā sā adhippetatthasādhanena ekaṃsikā vaṭṭato niyyānāvahā, tattha ca yuttiyuttā asārāpagatā aviruddhatāya apaccanīkā anulomikā anudhammabhūtā ca, tasmā vuttaṃ ‘‘ekaṃsapaṭipada’’ntiādi. Na takkaggāhena vā nayaggāhena vāti takkaggāhena vā paṭipanno na hoti nayaggāhena vā apaṇṇakapaṭipadaṃ paṭipanno. Tattha takkaggāhena vāti ācariyaṃ alabhitvā ‘‘evaṃ me sugati, nibbānaṃ vā bhavissatī’’ti attano takkaggahaṇamattena. Nayaggāhenāti paccakkhato adisvā nayato anumānato gahaṇena. Evaṃ gahetvā paṭipannoti takkamattena, nayaggāhena vā paṭipanno. Paṇḍitasatthavāho viya sampattīhi na parihāyatīti yojanā.

Yaṃ sandhāya vuttanti parihānañca aparihānañca sandhāya jātake (jā. 1.

我来为您直译这段巴利文：
16. 第六"失误行为"即因后应受持故如无失行持,而"无失误行为"因后不应受持故无缺,具此者为无失者,彼性为无失性故说"无失行道即无误行道"等。因彼以所欲义成就故为一向,能从轮回出离,于此具理,离无实质,无相违故不相背,随顺,随法性,故说"一向行道"等。"非由思惟执取或由推理执取"即非由思惟执取或由推理执取而行无失行道。此中"由思惟执取"即未得师长,仅以"如是我将得善趣或涅槃"自己思惟执取。"由推理执取"即未亲见而由理,由推论而执取。如是执取而行即仅由思惟或由推理执取而行。如智者商主不失诸成就之结合。
"关于此说"即关于失与不失于本生(经)

1.1) vuttaṃ. Ayaṃ panettha gāthāya atthayojanā – apaṇṇakaṃ ṭhānaṃ aviraddhakāraṇaṃ niyyānikakāraṇaṃ eke bodhisattappamukhā paṇḍitamanussā gaṇhiṃsu. Ye pana te bālasatthavāhaputtappamukhā takkikā āhu, te dutiyaṃ sāparādhaṃ anekaṃsikaṃ ṭhānaṃ aniyyānikaṃ kāraṇaṃ aggahesuṃ, te kaṇhapaṭipadaṃ paṭipannā. Tattha sukkapaṭipadā aparihānipaṭipadā, kaṇhapaṭipadā parihānipaṭipadā, tasmā ye sukkapaṭipadaṃ paṭipannā, te aparihīnā sotthibhāvaṃ pattā. Ye pana kaṇhapaṭipadaṃ paṭipannā, te parihīnā anayabyasanaṃ āpannāti imamatthaṃ bhagavā anāthapiṇḍikassa gahapatino vatvā uttari idamāha ‘‘etadaññāya medhāvī, taṃ gaṇhe yadapaṇṇaka’’nti.

Tattha etadaññāya medhāvīti medhāti laddhanāmāya visuddhāya uttamāya paññāya samannāgato kulaputto etaṃ apaṇṇakaṃ ṭhānaṃ dutiyañcāti dvīsu atakkaggāhatakkaggāhasaṅkhātesu ṭhānesu guṇadosaṃ vuddhihāniṃ atthānatthaṃ ñatvāti attho. Taṃ gaṇhe yadapaṇṇakanti yaṃ apaṇṇakaṃ ekaṃsikaṃ sukkapaṭipadāaparihāniyapaṭipadāsaṅkhātaṃ niyyānikakāraṇaṃ, tadeva gaṇheyya. Kasmā? Ekaṃsikādibhāvatoyeva. Itaraṃ pana na gaṇheyya. Kasmā? Anekaṃsikādibhāvatoyeva.

Yavanti tāya sattā amissitāpi samānajātitāya missitā viya hontīti yoni. Sā pana atthato aṇḍādiuppattiṭṭhānavisiṭṭho khandhānaṃ bhāgaso pavattivisesoti āha ‘‘khandhakoṭṭhāso yoni nāmā’’ti. Kāraṇaṃ yoni nāma, yonīti taṃ taṃ phalaṃ anupacitañāṇasambhārehi duravagādhabhedatāya missitaṃ viya hotīti. Yato ekattanayena so evāyanti bālānaṃ micchāgāho. Passāvamaggo yoni nāma yavanti tāya sattā yonisambandhena missitā hontīti. Paggahitā anuṭṭhānena, punappunaṃ āsevanāya paripuṇṇā.

‘‘Cakkhutopī’’tiādimhi pana cakkhuviññāṇādivīthīsu tadanugatamanoviññāṇavīthīsu ca kiñcāpi kusalādīnaṃ pavatti atthi, kāmāsavādayo eva pana vaṇato yūsaṃ viya paggharanakaasucibhāvena sandanti, tasmā te eva ‘‘āsavā’’ti vuccanti. Tattha hi paggharanakaasucimhi āsavasaddo niruḷhoti. Dhammato yāva gotrabhūti tato paraṃ maggaphalesu appavattanato vuttaṃ. Ete hi ārammaṇakaraṇavasena dhamme gacchantā tato paraṃ na gacchanti. Nanu tato paraṃ bhavaṅgādīnipi gacchantīti ce? Na, tesampi pubbe ālambitesu lokiyadhammesu sāsavabhāvena antogadhattā tato paratābhāvato. Ettha ca gotrabhuvacanena gotrabhuvodānaphalasamāpattipurecārikaparikammāni vuttānīti veditabbāni. Paṭhamamaggapurecārikameva vā gotrabhu avadhinidassanabhāvena gahitaṃ, tato paraṃ pana maggaphalasamānatāya aññesu maggesu maggavīthiyaṃ samāpattivīthīyaṃ nirodhānantarañca pavattamānesu phalesu nibbāne ca āsavānaṃ pavatti nivāritāti veditabbaṃ. Savantīti gacchanti, ārammaṇakaraṇavasena pavattantīti attho. Avadhiattho ā-kāro, avadhi ca mariyādābhividhibhedato duvidho. Tattha mariyādaṃ kiriyaṃ bahi katvā pavattati yathā ‘‘āpāṭalīputtaṃ vuṭṭho devo’’ti. Abhividhi pana kiriyaṃ byāpetvā pavattati yathā ‘‘ābhavaggaṃ bhagavato yaso pavattatī’’ti. Abhividhiattho cāyamā-kāro idha gahitoti vuttaṃ ‘‘antokaraṇattho’’ti.


我来为您直译这段巴利文：
1.1. 说。此中此偈义结合为-无失处、无误因、出离因,一些以菩萨为首之智者人取。而彼等以愚商主子为首之思辨者,彼等取第二有过、非一向处、非出离因,彼等行黑道。此中白道为不失道,黑道为失道,故彼等行白道者为不失者得安稳。而彼等行黑道者为失者遭不幸灾难。此义世尊对给孤独长者说已,更说此:"智者知此已,应取无失者"。
其中"智者知此已"即具有称为智慧之清净最上慧之良家子,于此无失处与第二处即二种非思惟执取、思惟执取处,知功德过失、增长衰退、利与不利之义。"应取无失者"即应取彼无失、一向、称为白道不失道之出离因。为何?因一向等性故。而不应取他。为何?因非一向等性故。
"生"即诸有情虽不杂而同生性故如杂故为生。彼即以义为以卵等生处为特相之蕴分别转起差别故说"蕴部分名为生"。因为生,以彼彼果对未集智资粮者难以通达差别故如杂。由此一性理彼即此为愚者邪执。出小便道名为生,因诸有情由生相系而杂故。以不努力持续,以一再习近圆满。
于"从眼等"中,虽于眼识等路及随彼意识路中有善等转起,但如从疮流出不净般欲漏等流出不净性故流,故彼等称为"漏"。因此于流出不净中漏字已成。"从法至种姓"说因不转起至道果之故。因彼等以所缘作为而至于法,不至于彼后。岂非彼后亦至有分等?不,因彼等前所缘世间法有漏性已摄,故无彼后性。此中应知以种姓言说种姓、遍净、果定前行之准备。或仅取第一道前行之种姓为边际显示,然后由于道果同等性,于其他道中道路、定路、灭后转起之果及涅槃中漏之转起应知已遮。"流"即去,以所缘作为而转起之义。"ā"为边际义,边际分别为限度、遍满二种。此中限度离作用而转如"雨至华氏城"。而遍满遍及作用而转如"世尊之名声转至有顶"。此"ā"取遍满义故说"为含摄义"。


Madirādayoti ādi-saddena sindhavakādambarikāpotikādīnaṃ saṅgaho daṭṭhabbo. Cirapārivāsiyaṭṭho ciraparivuṭṭhatā purāṇabhāvo. Avijjā nāhosītiādīti ettha ādi-saddena ‘‘purimā, bhikkhave, koṭi na paññāyati bhavataṇhāyā’’ti (a. ni. 10.62) idaṃ suttaṃ saṅgahitaṃ. Avijjāsavabhavāsavānaṃ ciraparivuṭṭhatāya dassitāya tabbhāvabhāvino kāmāsavassa ciraparivuṭṭhatā dassitāva hoti. Aññesu ca yathāvutte dhamme okāsañca ārammaṇaṃ katvā pavattamānesu mānādīsu vijjamānesu attattaniyādiggāhavasena abhibyāpanaṃ madakaraṇavasena āsavasadisatā ca etesaṃyeva, na aññesanti etesveva āsavasaddo niruḷhoti daṭṭhabbo. Āyataṃ anādikālikattā. Pasavantīti phalanti. Na hi kiñci saṃsāradukkhaṃ atthi, yaṃ āsavehi vinā uppajjeyya. Purimāni cetthāti etesu catūsu atthavikappesu purimāni tīṇi. Yatthāti yesu suttābhidhammappadesesu. Tattha yujjanti kilesesuyeva yathāvuttassa atthattayassa sambhavato. Pacchimaṃ kammepīti pacchimaṃ ‘‘āyataṃ vā saṃsāradukkhaṃ savanti pasavantī’’ti vuttanibbacanaṃ kammepi yujjati dukkhappasavanassa kilesakammasādhāraṇattā.

Diṭṭhadhammā vuccanti paccakkhabhūtā khandhā, diṭṭhadhamme bhavā diṭṭhadhammikā. Vivādamūlabhūtāti vivādassa mūlakāraṇabhūtā kodhūpanāhamakkhapalāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānā. Yena devūpapatyassāti yena kammakilesappakārena āsavena devesu upapatti nibbatti assa mayhanti sambandho. Gandhabbo vā vihaṅgamo ākāsacārī assanti vibhattiṃ vipariṇāmetvā yojetabbaṃ. Ettha ca yakkhagandhabbavinimuttā sabbā devatā devaggahaṇena gahitā. Naḷo vuccati mūlaṃ, tasmā vinaḷīkatāti vigatanaḷā vigatamūlā katāti attho. Avasesā ca akusalā dhammāti akusalakammato avasesā akusalā dhammā āsavāti āgatāti sambandho.

Paṭighātāyāti paṭisedhanāya. Parūpavāda…pe… upaddavāti idaṃ yadi bhagavā sikkhāpadaṃ na paññāpeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittameva nirayādīsu nibbattassa pañcavidhabandhanakammakāraṇādivasena mahādukkhānubhavādippakārā anatthā, te sandhāya vuttaṃ.

Tepaneteti ete kāmarāgādikilesatebhūmakakammaparūpavādādiuppaddavappakārā āsavā. Yatthāti yasmiṃ vinayādipāḷippadese. Yathāti yena duvidhādippakārena avasesesu ca suttantesu tidhā āgatāti sambandho. Nirayaṃ gamentīti nirayagāminiyā. Chakkanipāteti chakkanipāte āhuneyyasutte (a. ni. 6.58). Tattha hi āsavā chadhā āgatā.

Sarasabhedoti khaṇikanirodho. Khīṇākāroti accantāya khīṇatā. Āsavā khīyanti pahīyanti etenāti āsavakkhayo, maggo. Āsavānaṃ khayante uppajjanato āsavakkhayo, phalaṃ. Āsavakkhayena pattabbato āsavā khīyanti etthāti āsavakkhayo, nibbānaṃ. Visuddhimagge (visuddhi. 

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"酒等"中等字应知摄取辛陀婆酒、甘蔗酒、果酒等。久住义即久住性、古旧性。"无明不曾"等中等字摄取此经:"诸比丘,有爱之前际不可知"。已显示无明漏、有漏之久住性,即已显示依彼而有之欲漏之久住性。于其他中以所说法与处所为所缘而转起之慢等存在时,以我我所等执之遍满与作醉之漏相似性唯属此等,非他,故应知漏字唯成立于此等。"长"因无始时故。"生"即结果。因无任何轮回苦非由漏而生。"此中前"即于此四种义释中前三种。"于何处"即于经、论何处。于彼相应,因唯于烦恼有如上所说三义之可能故。"后于业也"即后说"长轮回苦流生"之语源释于业也相应,因苦之生为烦恼、业共同故。
"现法"说为现见之蕴,"现法中有"为现法。"为诤根本"即为诤之根本原因:忿、恨、覆、恼、嫉、悭、诳、诈、强情、激动、慢、过慢。"由此天往生"即由此业烦恼种类之漏而于天中有往生、生起于我之结合。"乾闼婆或空行"应变换语尾而结合。此中除夜叉乾闼婆外一切天神以天摄取。"茎"说为根,故"无茎作"即作无茎、无根之义。"余不善法"即从不善业余下之不善法来为漏之结合。
"为对治"即为遮止。"他人诽谤等...灾难"此若世尊不制学处,则从事非法、不与取、杀生等因,生起他人诽谤等现法种种不利,以及由彼因生于地狱等者以五种缚刑罚等方式领受大苦等种种不利,关于此而说。
"彼等此等"即此等欲贪等烦恼、三界业、他人诽谤等灾难种类之漏。"于何处"即于律等圣典何处。"如何"即以二种等方式于余经中来为三种之结合。"令至地狱"即以至地狱。"六集"即于六集应供养经中。因于彼漏来为六种。
"自性坏"即剎那灭。"尽相"即究竟尽性。漏由此尽即灭故为漏尽,即道。因漏于尽时生故为漏尽,即果。因由漏尽应得,漏于此尽故为漏尽,即涅槃。于清净道(论<.Assistant>

2.557-560) vitthārito, tasmā tattha, taṃ saṃvaṇṇanāya ca vuttanayena veditabbo.

Tathāti iminā visuddhimagge vitthāritataṃ upasaṃharati. Kusalappavattiṃ āvaranti nivārentīti āvaraṇīyā. Purimappavattivasenāti niddokkamanato pubbe kammaṭṭhānassa pavattivasena. Ṭhapetvāti hatthagataṃ kiñci ṭhapento viya kammaṭṭhānaṃ satisampajaññavasena ṭhapetvā kammaṭṭhānameva manasikaronto niddaṃ okkamati, jhānasamāpanno viya yathāparicchinneneva kālena pabujjhamāno kammaṭṭhānaṃ ṭhapitaṭṭhāne gaṇhantoyeva pabujjhati nāma. Tena vuttaṃ ‘‘tasmā…pe… nāma hotī’’ti. Mūlakammaṭṭhāneti ādito paṭṭhāya parihariyamānakammaṭṭhāne. Pariggahakammaṭṭhānavasenāti sayanaṃ upagacchantena pariggahamānakammaṭṭhānamanasikāravasena. So pana dhātumanasikāravasena icchitabboti dassetuṃ ‘‘ayaṃ hī’’tiādi vuttaṃ.

Apaṇṇakasuttavaṇṇanā niṭṭhitā.

7. Attabyābādhasuttavaṇṇanā

17. Sattame byābādhanaṃ dukkhāpananti āha ‘‘attabyābādhāyāti attadukkhāyā’’ti. Maggaphalacittuppādāpi kāyasucaritādisaṅgaho evāti āha ‘‘avāritānevā’’ti.

Attabyābādhasuttavaṇṇanā niṭṭhitā.

8. Devalokasuttavaṇṇanā

18. Aṭṭhame itīti padasandhibyañjanasiliṭṭhatāti purimapadānaṃ pacchimapadehi atthato sahitatāya byañjanānaṃ vākyānaṃ siliṭṭhatāya dīpane nipāto.

Devalokasuttavaṇṇanā niṭṭhitā.

9. Paṭhamapāpaṇikasuttavaṇṇanā

19. Navame ugghāṭetvāti āsanadvārañceva bhaṇḍapasibbake ca vivaritvā. Nādhiṭṭhātīti taṃtaṃkayavikkaye attanā voyogaṃ nāpajjati. Divākāleti majjhanhikasamaye. Assāmiko hoti tīsupi kālesu laddhabbalābhassa alabhanato. Apativātābādhaṃ rattiṭṭhānaṃ. Chāyudakasampannaṃ divāṭṭhānaṃ. Vipassanāpi vaṭṭati vipassanākammikoyeva. Tenapi hi navadhā indriyānaṃ tikkhattaṃ āpādentena samādhinimittaṃ gahetabbaṃ, vipassanānimittaṃ samāhitākārasallakkhaṇāya.

Paṭhamapāpaṇikasuttavaṇṇanā niṭṭhitā.

10. Dutiyapāpaṇikasuttavaṇṇanā



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2.557-560)已详说,故于彼处,应知以彼注释所说方法。
"如是"以此摄取于清净道论中已详说。遮障善转起故为"障碍"。"依前转起"即入眠前依业处转起。"安置"即如置某物于手中般以念正知安置业处,作意业处而入眠,如入禅定般依所限定时间而醒,于业处安置处执取而醒名。故说"故...名为"。"根本业处"即从始以来所持之业处。"以摄取业处"即以往卧时所摄取业处作意。为显示彼应以界作意故说"因此"等。
无失经注释完。
7. 自害经注释
17. 第七"害"即苦恼故说"为自害即为自苦"。道果心生起亦摄于身善行等故说"唯无遮"。
自害经注释完。
8. 天界经注释
18. 第八"如是"乃显示句连接文字流畅,因前句与后句义相应,文字与句流畅之助词。
天界经注释完。
9. 第一商人经注释
19. 第九"开"即开启座位门及货物袋。"不主持"即于彼彼买卖不自投入。"昼时"即中午时。成无主因三时皆不得应得利。

20. Dasame visiṭṭhadhuroti visiṭṭhadhurasampaggāho vīriyasampanno. Ñāṇavīriyāyattā hi atthasiddhiyo. Tenāha ‘‘uttamadhuro’’tiādi. Vikkāyikabhaṇḍanti vikkayetabbabhaṇḍaṃ. Nikkhittadhanenāti nidahitvā ṭhapitadhanavasena. Vaḷañjanakavasenāti divase divase dānūpabhogavasena vaḷañjitabbadhanavasena. Upabhogaparibhogabhaṇḍenāti upabhogaparibhogūpakaraṇena. Nipatantīti nipātenti, attano dhanaggahena nipātavuttike karonti. Tenāha ‘‘nimantentī’’ti.

Ñāṇathāmenāti ñāṇassa thirabhāvena. Ñāṇaparakkamenāti ñāṇasahitena vīriyena. Diṭṭhadhammikasamparāyikaparamatthabhedañhi yena sutena ijjhati, taṃ sutaṃ nāma. Ukkaṭṭhaniddesena dassento ‘‘ekanikāya…pe… bahussutā’’ti āha. Āgatoti suppavattibhāvena svāgato. Tenāha ‘‘paguṇo pavattito’’ti. Abhidhamme āgatā kusalādikkhandhādibhedabhinnā dhammā suttantapiṭakepi otarantīti ‘‘dhammadharāti suttantapiṭakadharā’’icceva vuttaṃ. Na hi ābhidhammikabhāvena vinā nippariyāyato suttantapiṭakaññutā sambhavati. Dvemātikādharāti bhikkhubhikkhunimātikāvasena dvemātikādharāti vadanti, ‘‘vinayābhidhammamātikādharā’’ti yuttaṃ. Paripucchatīti sabbabhāgena pucchitabbaṃ pucchati. Tenāha ‘‘atthānatthaṃ kāraṇākāraṇaṃ pucchatī’’ti. Pariggaṇhātīti vicāreti.

Na evaṃ attho daṭṭhabboti evaṃ desanānukkamena attho na gahetabbo. Añño hi desanākkamo veneyyajjhāsayavasena pavattanato, añño paṭipattikkamo. Heṭṭhimena vā paricchedoti sīlasamādhipaññāsaṅkhātesu tīsu bhāgesu katthaci heṭṭhimanayena desanāya paricchedaṃ veditabbaṃ sīlena, katthaci uparimena bhāgena paññāya, katthaci dvīhipi bhāgehi sīlapaññāvasena. Idha pana sutte uparimena bhāgena paricchedo veditabboti vatvā taṃ dassento ‘‘tasmā’’tiādimāha. Yasmā vā bhagavā veneyyajjhāsayavasena paṭhamaṃ kalyāṇamittaṃ dassento arahattaṃ pavedetvā ‘‘tayidaṃ arahattaṃ imāya āraddhavīriyatāya hotī’’ti dassento vīriyārambhaṃ pavedetvā ‘‘svāyaṃ vīriyārambho iminā kalyāṇamittasannissayena bhavatī’’ti dassento nissayasampattiṃ pavedeti heṭṭhā dassitanidassanānurūpanti daṭṭhabbaṃ.

Dutiyapāpaṇikasuttavaṇṇanā niṭṭhitā.

Rathakāravaggavaṇṇanā niṭṭhitā.

3. Puggalavaggo

1. Samiddhasuttavaṇṇanā

21. Tatiyassa paṭhame ruccatīti kāyasakkhiādīsu puggalesu ativiya sundaratarapaṇītatarabhāvena te cittassa abhiruciuppādako katamoti pucchati. Saddhindriyaṃ dhuraṃ ahosi saddhādhuraṃ maggavuṭṭhānanti katvā, sesindriyāni pana kathanti āha ‘‘sesānī’’tiādi. Paṭividdhamaggovāti tīhipi therehi attano attano paṭividdhaarahattamaggo eva kathito, tasmā na sukaraṃ ekaṃsena byākātuṃ ‘‘ayaṃ…pe… paṇītataro cā’’ti. Bhummantareneva kathesi ‘‘tīsupi puggalesu aggamaggaṭṭhova paṇītataro’’ti.

Samiddhasuttavaṇṇanā niṭṭhitā.

2. Gilānasuttavaṇṇanā



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20. 第十"殊胜担负"即持殊胜担负,具精进。因义成就依智与精进故。故说"上担负"等。"可售货物"即应售之货物。"已存钱"即依已藏置之钱。"流通"即依日日施舍受用而应流通之钱。"受用使用物"即受用使用之资具。"落入"即令落入,以自己财取令成落入行为。故说"邀请"。
"智力"即智之坚固性。"智精进"即与智俱之精进。因现法、来世、最上义差别由闻而成就,彼名为闻。显示最胜之说故说"一部...多闻"。"已来"即以善转起而善来。故说"熟练已转"。论中所来善等蕴等差别之诸法于经藏中亦降临,故唯说"持法即持经藏"。因无论师性不能无譬喻而知经藏。"持二本母"说依比丘、比丘尼本母而持二本母,说"持律论本母"为应理。"遍问"即一切分所应问而问。故说"问利与不利、因与非因"。"遍执取"即思察。
"不应如是见义"即不应依如是说次第取义。因一说次第依所化意乐而转起,一修行次第。"或以下限"即于戒定慧三分中,于某处应知以下方法戒之说限量,于某处以上分慧,于某处以二分戒慧。于此经中应知以上分限量而说,为显示此故说"故"等。或因世尊依所化意乐先显示善友而说阿罗汉性,"此阿罗汉性由此精进性而有"为显示此而说精进发起,"此精进发起由此依止善友而有"为显示此而说依止圆满,应知如下所示譬喻。
第二商人经注释完。
车匠品注释完。
3. 人品
1. 三弥经注释
21. 第三品第一"喜爱"即问于身证等诸补特伽罗中以极殊胜美妙性而生心欢喜,何者。信根为担负,即以信担负为道出起故,余根如何故说"余"等。"已通达道"即三长老唯说自己已通达之阿罗汉道,故不易一向记说"此...更胜妙"。以地界差别而说"于三补特伽罗中唯上道者更胜妙"。
三弥经注释完。
2. 病经注释

22. Dutiye hitānīti bhabyāni. Vuddhikarānīti ārogyādivuddhikarāni. Anucchavikanti upaṭṭhānakiriyāya anurūpaṃ. Vātāpamārarogenāti vātarogena ca apamārarogena ca, vātanidānena vā apamārarogena. Niṭṭhappattagilānoti ‘‘iminā rogena na cirasseva marissatī’’ti niṭṭhaṃ patto gilāno. Khipitakaṃ nāma vamathurogo. Kacchūti thullakacchuābādho. Tiṇapupphakajaro visamavātasamphassajarogo. Yesanti yesaṃ rogānaṃ. Paṭijagganenāti paṭikāramattena. Phāsukanti byādhivūpasamanena sarīrassa phāsubhāvo. Byādhinidānasamuṭṭhānajānanena paṇḍito, paṭikārakiriyāya yuttakāritāya dakkho, uṭṭhānavīriyasampattiyā analaso.

Padaparamopuggalo kathito sammattaniyāmokkamanassa ayoggabhāvato. Alabhantova tathāgatappaveditaṃ dhammavinayaṃ savanāya okkamati niyāmaṃ kusalesu dhammesu sammattaṃ paccekabodhiṃ. Yanti, yato. Ovādaṃ labhitvāti ābhisamācārikavattaṃ ovādamattaṃ. Ettakopi hi tassa hitāvahoti. Tannissitovāti vipañcitaññunissitova hoti. Punappunaṃ desetabbova sammattaniyāmokkamanassa yoggabhāvato.

Gilānasuttavaṇṇanā niṭṭhitā.

3. Saṅkhārasuttavaṇṇanā

23. Tatiye vividhehi ākārehi ābādhanato byābādhova byābajjhaṃ, kāyikaṃ cetasikañca dukkhaṃ. Saha byābajjhena vattatīti sabyābajjhaṃ. Tenāha ‘‘sadukkha’’nti. Cetanārāsinti pubbacetanādirāsiṃ. Cetanaṃ punappunaṃ pavattento ‘‘rāsiṃ karoti piṇḍaṃ karotī’’ti ca vutto. Sadukkhanti nirantaradukkhaṃ. Tenāha ‘‘sābādhaṃ nirassāda’’nti. Atthīti ujukaṃ dukkhavedanā natthīti avattabbattā vuttaṃ. Aniṭṭhasabhāvattā aniṭṭhārammaṇattā ca dukkhapakkhikāva sā daṭṭhabbā. Na hi akusalavipākā iṭṭhā nāma atthī, kusalavipākā pana upekkhāvedanā tattha appāvasarā. Aṭṭhakathāyaṃ pana nirayassa dukkhabahulattā dukkhassa ca tattha balavatāya sā abbohārikaṭṭhāne ṭhitāti vuttaṃ. Upamaṃ katvā āhaṭo viseso viya sāmaññassa yathā ayopiṇḍirohino viya rūpānanti. Paṭibhāgaupamāti paṭibimbaupamā.

Te aggahetvāti heṭṭhimabrahmaloke aggahetvā. Vomissakasukhadukkhanti vimissakasukhadukkhaṃ pītimissakabhāvato. Kammanti pāpakammaṃ. Kammasīsena phalaṃ vadati. Kāmañcettha ‘‘abyābajjhaṃ lokaṃ upapajjatī’’ti āgataṃ, ‘‘abyābajjhā phassā phusantī’’ti pana vacanena lokuttaraphassāpi saṅgayhantīti ‘‘tīṇi sucaritāni lokiyalokuttaramissakāni kathitānī’’ti vuttaṃ.

Saṅkhārasuttavaṇṇanā niṭṭhitā.

4. Bahukārasuttavaṇṇanā



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22. 第二"有利"即可能的。"作增长"即作健康等增长。"适宜"即适合侍奉行为。"风痫病"即风病与痫病,或由风因之痫病。"已达尽头病人"即"由此病不久将死"已达尽头之病人。"呕吐"即呕吐病。"疥"即粗疥病。"草花热"即不调风触热病。"彼等"即彼等诸病。"护理"即仅治疗。"安乐"即由病平息之身体安乐。由知病因起而智,由治疗行为适当而巧,由精进圆满而不懒惰。
说钝根补特伽罗因不适于入正性决定故。虽不得如来所说法律而为听闻入于善法之正性决定即独觉菩提。"彼"即由彼。"得教诫"即得威仪行教诫而已。因如是亦对彼有益。"依彼"即唯依广慧者。应一再说示因适于入正性决定故。
病经注释完。
3. 行经注释
23. 第三以种种行相逼恼故逼恼即恼害,即身心苦。与恼害俱转故为有恼害。故说"有苦"。"思堆"即前思等堆。一再转起思故说"作堆作聚"。"有苦"即相续苦。故说"有病无味"。"有"因不能说直接无苦受故说。应见彼属苦分因不可意自性与不可意所缘故。因无名为可意不善异熟,而善异熟舍受于彼少入。但注释中说因地狱多苦且苦于彼强故,彼立于不明显处。"譬喻而来"如以差别持来于共相,如铁团发光者于诸色。"对应喻"即映像喻。
"不取彼等"即不取下梵世。"杂苦乐"即混合苦乐因与喜混合故。"业"即恶业。以业为首说果。此中虽来"生无恼害世界",但以"无恼害触触"言摄取出世间触故,说"三善行说为世间出世间混合"。
行经注释完。
4. 多所作经注释;

24. Catutthe avassayaṃ gatoti vaṭṭadukkhaparimuttiyā avassayo mayhanti saraṇagamanakkamena upagato hoti. Satantikanti sapariyattidhammaṃ. Aggahitasaraṇapubbassāti aggahitapubbasaraṇassa. Akatābhinivesassa vasena vuttanti tasmiṃ attabhāve na kato saraṇagamanābhiniveso yenāti akatābhiniveso, tassa vasena vuttaṃ. Kāmaṃ pubbepi saraṇadāyako ācariyo vutto, pabbajjādāyakopi saraṇadāyakova. Pubbe pana upāsakabhāvāpādakavasena saraṇadāyako adhippeto. Idaṃ pana gahitapabbajjassa saraṇagamanaṃ. Pabbajā hi savisesaṃ saraṇagamananti pabbajjādāyako puna vutto. Eteti pabbajjādāyakādayo. Duvidhena paricchinnāti lokiyadhammasampāpako lokuttaradhammasampāpakoti dvippakārena paricchinnā, katābhinivesaakatābhinivesavasena vā. Uparīti paṭhamamaggato upari. Neva sakkotīti ācariyena katassa upakārassa mahānubhāvattā tassa patikāraṃ nāma kātuṃ na sakkoti.

Bahukārasuttavaṇṇanā niṭṭhitā.

5. Vajirūpamasuttavaṇṇanā

25. Pañcame aruiti purāṇaṃ duṭṭhavaṇaṃ vuccati. Ka-kāro padasandhikaroti arukūpamaṃ cittaṃ etassāti arukūpamacitto appamattakassapi dukkhassa asahanato. Sesapadadvayepi eseva nayo. Ittarakālobhāsenāti parittameva kālo ñāṇobhāsavirahena. Lagatīti kodhāsaṅgavasena kuppanto puggalo sammukhā, ‘‘kiṃ vadasī’’tiādinā parammukhā ca upanayhanavasena lagati, na taṇhāsaṅgavasena. Kuppatīti kujjhati. Byāpajjatīti vipannacitto hoti. Thaddhabhāvaṃ āpajjati īsakampi muduttābhāvato. Duṭṭhārukoti maṃsalohitānaṃ duṭṭhabhāvena pakatibhāvaṃ jahitvā ṭhito duṭṭhavaṇo. ‘‘Duṭṭhārutā’’tipi paṭhanti, tatthāpi tākāro padasandhikaro.

Tassāti duṭṭhārukassa. Savananti asucivisandanaṃ. Uddhumātassa viyāti kodhena uddhaṃ uddhaṃ dhumātakassa viya kodhūpāyāsassa avissajjanato. Caṇḍikatassāti kupitassa. Ettha ca kiñcāpi heṭṭhimamaggavajjhāpi kilesā tehi anuppattidhammataṃ āpāditattā samucchinnā, tathāpi tasmiṃ santāne aggamaggassa anuppannattā tattha appahīnāpi kilesā atthevāti katvā tesaṃ ñāṇānaṃ vijjūpamatā vuttā, na tehi maggehi pahīnānaṃ kilesānaṃ atthibhāvatoti daṭṭhabbaṃ.

Vajirūpamasuttavaṇṇanā niṭṭhitā.

6. Sevitabbasuttavaṇṇanā



我来为您直译这段巴利文：
24. 第四"已至依止"即以"为脱轮回苦之我依止"以皈依次第而已趋近。"有教"即有教法。"前未受皈依者"即前未受皈依者。"依未作确立说"即于彼生中未作皈依确立者依之说。虽前已说皈依施与师,出家施与者亦为皈依施与者。但前意为令成优婆塞而说皈依施与者。此则已受出家者之皈依。因出家特别为皈依故再说出家施与者。"此等"即出家施与者等。"二种限定"即成就世间法者、成就出世间法者为二种限定,或依已作确立、未作确立。"上"即初道以上。"不能"即因师所作利益大威力故不能名为作报恩。
多所作经注释完。
5. 金刚喻经注释
25. 第五"疮"说为旧恶疮。"ka"音为句连接。因不忍微小苦故"有疮喻心者"。于余二句亦如是方法。"少时光明"即因仅少时无智光明。"黏着"即瞋着故发怒者以"你说什么"等当面后面由结恨而黏着,非由爱着。"发怒"即生瞋。"恼害"即成坏心。变得僵硬因毫无柔软性。"恶疮"即由肉血成恶性,舍离本性而住之恶疮。亦读作"duṭṭhārutā",其中"ta"音为句连接。
"彼"即恶疮。"流"即不净流出。"如肿胀"因瞋一再肿胀如不舍瞋恼。"暴躁"即发怒。此中虽下道所断烦恼因已作不生法性故已断,然因于彼相续中上道未生,彼处虽未断烦恼亦有,故说彼等智如闪电,应见非说由彼等道所断烦恼有性。
金刚喻经注释完。
6. 应亲近经注释

26. Chaṭṭhe upasaṅkamitabboti kālena kālaṃ upasaṅkamitabbo. Allīyitabboti chāyāya viya vinā bhāvanāya nillīyitabbo. Punappunaṃ upāsitabboti abhiṇhaso upanisīditabbo. Anuddayāti mettāpubbabhāgo. Upasaṅkamituṃ vaṭṭatīti ‘‘etassa sīlena abhivuddhi bhavissatī’’ti upakāratthaṃ upasevanādi vaṭṭati.

Na paṭihaññissatīti ‘‘apehi, kiṃ etenā’’ti paṭikkhepābhāvato piyasīlattā na paṭihaññissati. Phāsu bhavissatīti dvīsu hi sīlavantesu ekena sīlassa vaṇṇe kathite itaro anumodati. Tena tesaṃ kathā phāsu ceva hoti pavattinī ca. Ekasmiṃ pana dussīle sati dussīlassa sīlakathā dukkathā, neva sīlakathā hoti, na phāsu hoti, na pavattinī. Dussīlassa hi sīlakathā aphāsu bhavissati. Sīlakathāya vuttamatthaṃ samādhipaññākathāsupi atidisati ‘‘samādhipaññākathāsupi eseva nayo’’ti. Dve hi samādhilābhino samādhikathaṃ sappaññā ca paññākathaṃ kathentā rattiṃ vā divasaṃ vā atikkamantampi na jānanti.

Tattha tattha paññāya anuggahessāmīti tasmiṃ tasmiṃ anuggahetabbe paññāya sodhetabbe vaḍḍhetabbe ca adhikasīlaṃ nissāya uppannapaññāya anuggahessāmīti attho. Tañca anuggaṇhanaṃ sīlassa asappāyānupakāradhamme vajjetvā tappaṭipakkhasevanena hotīti āha ‘‘sīlassa asappāye’’tiādi. Sīlassa asappāyānupakāradhammā nāma anācārāgocarādayo, tappaṭipakkhato upakāradhammā veditabbā. Tasmiṃ tasmiṃṭhāneti taṃtaṃsikkhākoṭṭhāsapadaṭṭhāne. Anuggaṇhāti nāmāti abhinnaṃ asaṃkiliṭṭhaṃ katvā anuggaṇhāti nāma. Khāraparissāvaneti rajakānaṃ ūsakhārādikhāraparissāvanapaṭe. Hāyatīti sīlādinā parihāyati. Seṭṭhaṃ puggalanti sīlādiguṇehi seṭṭhaṃ uttaritaraṃ uttamaṃ puggalaṃ.

Sevitabbasuttavaṇṇanā niṭṭhitā.

7. Jigucchitabbasuttavaṇṇanā

27. Sattame abbhuggacchatīti ettha abhi-saddāpekkhāya ‘‘na’’nti sāmiatthe upayogavacananti āha ‘‘assā’’ti ‘‘taṃ kho pana bhavanta’’ntiādīsu viya. Pāpako kittisaddoti lāmakabhāvena kathetabbasaddo. Gūthakūpo viya dussīlyanti etena dussīlassa gūthasadisattameva dasseti. Vacananti aniṭṭhavacanaṃ. Purimanayenevāti ‘‘gūthakūpo viya dussīlya’’ntiādinā pubbe vuttanayena. Sucimittoti sīlācārasuddhiyā sucimitto. Saha ayanti pavattantīti sahāyāti āha ‘‘sahagāmino’’ti.

Jigucchitabbasuttavaṇṇanā niṭṭhitā.

8. Gūthabhāṇīsuttavaṇṇanā



我来为您直译这段巴利文：
26. 第六"应亲近"即应时时亲近。"应依附"即如依附阴影般应无修习而依附。"应一再亲近"即应频频亲近。"悲悯"即慈之前分。"亲近适宜"即"此人将由戒增长"为利益故亲近等适宜。
"不会拒绝"即因无"去,何须此"之拒绝,因有爱戒性故不会拒绝。"将安适"即于二持戒者中,一人说戒之功德时另一人随喜。因此彼等言谈既安适且持续。但于一不持戒者时,对不持戒者说戒为难说,既非戒谈,不安适,不持续。因对不持戒者戒谈将不安适。以戒谈所说义类推于定慧谈故说"于定慧谈亦如是方法"。因二得定者说定谈,具慧者说慧谈,虽度过夜或日亦不知。
"于彼彼以慧摄持"即于彼彼应摄持、应净化、应增长处,以依增上戒生起之慧摄持之义。彼摄持由避戒不适合无益法,修习其对治而有故说"戒之不适"等。戒之不适合无益法即非行非行处等,由其对治应知益法。"于彼彼处"即于彼彼学分支所依处。"名为摄持"即使不破不污染而名为摄持。"碱滤"即漂工之碱灰等碱滤布。"减损"即由戒等减损。"最胜人"即以戒等功德最胜、更上、最上之人。
应亲近经注释完。
7. 应厌恶经注释
27. 第七"超越"此中因期待"abhi"音故"na"为主格义之对格语说"彼"如"彼尊者"等。"恶名声"即以卑劣性而应说之声。"如粪坑之恶戒"以此显示恶戒者如粪相似性。"语"即不可意语。"如前方法"即如前以"如粪坑之恶戒"等所说方法。"净友"即以戒行清净之净友。"伴侣"即同行故为伴侣故说"同行者"。
应厌恶经注释完。
8. 粪语经注释

28. Aṭṭhame gūthabhāṇīti gūthasadisavacanattā gūthabhāṇī. Yathā hi gūthaṃ nāma mahājanassa aniṭṭhaṃ hoti, evameva imassa puggalassa vacanaṃ devamanussānaṃ aniṭṭhaṃ hoti. Duggandhakathanti kilesāsucisaṃkiliṭṭhatāya gūthaṃ viya duggandhavāyanakathaṃ. Pupphabhāṇīti supupphasadisavacanattā pupphabhāṇī . Yathā hi phullāni vassikāni vā adhimuttikāni vā mahājanassa iṭṭhāni kantāni honti, evameva imassa puggalassa vacanaṃ devamanussānaṃ iṭṭhaṃ hoti kantaṃ. Pupphāni viyāti campakasumanādisugandhapupphāni viya. Sugandhakathanti sucigandhavāyanakathaṃ kilesaduggandhābhāvato. Madhubhāṇīti ettha ‘‘mudubhāṇī’’tipi paṭhanti. Ubhayatthāpi hi madhuravacanoti attho. Yathā hi catumadhuraṃ nāma madhuraṃ paṇītaṃ, evameva imassa puggalassa vacanaṃ devamanussānaṃ madhuraṃ hoti. Madhurakathanti kaṇṇasukhatāya pemanīyatāya ca saddato atthato ca madhurasabhāvakathaṃ. Attahetu vāti attano vā hatthapādādicchedanaharaṇahetu. Parahetu vāti etthāpi eseva nayo. Tenāha ‘‘attano vā’’tiādi.

‘‘Nelaṅgoti kho, bhante, sīlānametaṃ adhivacana’’nti sutte (saṃ. ni. 4.347) āgatattā vuttaṃ ‘‘ettha vuttasīlaṃ viyā’’ti. Pūreti guṇānaṃ pāripūriyaṃ. Sukumārāti apharusatāya mudukā komalā. Purassāti ettha pura-saddo tannivāsivācako daṭṭhabbo ‘‘gāmo āgato’’tiādīsu viya. Tenāha ‘‘nagaravāsīna’’nti. Manaṃ appāyati vaḍḍhetīti manāpā. Tenāha ‘‘cittavuddhikarā’’ti.

Gūthabhāṇīsuttavaṇṇanā niṭṭhitā.

9. Andhasuttavaṇṇanā

29. Navame andhotiādīsu pāḷipadesu paṭhamo diṭṭhadhammikabhogasaṃharaṇapaññācakkhuno ca samparāyikatthasādhanapaññācakkhuno ca abhāvā ‘‘andho’’ti vuccati dutiyopi, tatiyo pana dvinnampi bhāvā ‘‘dvicakkhū’’ti vuccati. Paññācakkhūti āyakosallabhūtā paññācakkhu. Tenāha ‘‘phātiṃ kareyyā’’ti. Adhamuttameti adhame ceva uttame ca. Paṭipakkhavasenāti paṭipakkhassa atthitāvasena. Sukkasappaṭibhāgāti sukkadhammehi pahāyakehi sappaṭibhāgāti jāneyya. Kaṇhasappaṭibhāgāti kaṇhadhammehi pahātabbehi sappaṭibhāgāti jāneyya.

Tathājātikāti yādisehi saputtadāraparijanasañātimittabandhavaggaṃ attānaṃ sukheti pīṇeti, tādisā bhogāpi na santi. Puññāni ca na karotīti samaṇabrāhmaṇakapaṇaddhikayācakānaṃ santappanavasena puññāni na karoti. Ubhayatthāti ubhayasmiṃ loke, ubhayasmiṃ vā attheti viggahoti dassento ‘‘idhaloke’’tiādimāha. Ubhayenāti vuttamatthaṃ yojetvā dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Yasmiṃ ṭhāneti yasmiṃyeva ṭhāne. Na socatīti sokahetūnaṃ tattha abhāvato na socati.

Andhasuttavaṇṇanā niṭṭhitā.

10. Avakujjasuttavaṇṇanā



我来为您直译这段巴利文：
28. 第八"粪语者"因言语如粪相似故为粪语者。因如粪为大众不可意,如是此人言语对天人不可意。"恶臭语"即因烦恼不净污染如粪而发恶臭之语。"花语者"因言语如妙花相似故为花语者。因如开放的茉莉或龙胆花为大众可意喜爱,如是此人言语对天人可意喜爱。"如花"即如瞻波、素馨等香花。"香语"即发净香之语因无烦恼恶臭故。"蜜语者"此中亦读作"柔语者"。于两处皆为甜语之义。因如四种蜜为甜美殊胜,如是此人言语对天人甜美。"甜语"即因悦耳可爱故于音声和意义上具甜美性之语。"为己因"即为自己手足等截取取走因。"为他因"此中亦如是方法。故说"为自己"等。
因经中来"尊者,无瑕即是戒之同义语"故说"如此中所说戒"。"满"于功德圆满。"柔软"因非粗糙故柔和温和。"前"此中应见"前"字表示彼住者如"村来"等。故说"城住者"。"意悦"即增长意故为意悦。故说"作心增长"。
粪语经注释完。
9. 盲经注释
29. 第九于"盲"等圣典词中,初者因无现法财积聚慧眼和后世义成就慧眼故说为"盲",第二亦然,第三则因具二者故说为"二眼"。"慧眼"即成为利益善巧之慧眼。故说"令增长"。"下上"即于下和上。"依对治"即依对治之存在。"与白对应"即应知与白法能舍者对应。"与黑对应"即应知与黑法应舍者对应。
"如是生"即如何令子妻眷属亲友眷族群得乐、满足之财亦无。"不作福"即不以满足沙门婆罗门贫困行路乞者方式作福。"两处"即显示于两世或两义之分解而说"此世"等。"以两"为显示所说义结合而说"如何"等。"于处"即于任何处。"不忧"即因忧因于彼无故不忧。
盲经注释完。
10. 颠倒经注释

30. Dasame avakujjapaññoti nikkujjapañño. Tenāha ‘‘adhomukhapañño’’ti. Pubbapaṭṭhapanāti paṭhamārambho. Sanniṭṭhānanti kathāpariyosānaṃ. Appanāti desanāya niṭṭhāpanaṃ. Aneke vā anusandhiyoti yojetabbaṃ. Samādhi vātiādīsu lokuttaradhammā paramatthato sāsananti tadatthopādakasamādhi tassa ādīti vutto, tadāsannattā vipassanā, tassa mūlabhāvena ekadesattā maggo.

Sāsanassa pāripūrisuddhiyo nāma satthārā desitaniyāmeneva siddhā, tā panettha kathentassa vasena gahetabbāti dassetuṃ ‘‘anūnaṃ katvā desentī’’ti, ‘‘niggaṇṭhiṃ katvā desentī’’ti ca vuttaṃ. Tattha nijjaṭanti niggumbaṃ anākulaṃ. Niggaṇṭhinti gaṇṭhiṭṭhānarahitaṃ suviññeyyaṃ katvā.

Ākiṇṇānīti ākiritvā saṃkiritvā ṭhapitānīti attho. Tenāha ‘‘pakkhittānī’’ti. Ucchaṅgo viya ucchaṅgapañño puggalo daṭṭhabboti ucchaṅgasadisapaññatāya ucchaṅgapañño. Evaṃ paññā viya puggalopi ucchaṅgo viya hoti, tasmiṃ dhammānaṃ aciraṭṭhānatoti adhippāyena vuttaṃ. Yathā ca ucchaṅgasadisā paññā, evaṃ nikkujjakumbhasadisā paññā evāti daṭṭhabbā.

Saṃvidahanapaññāyāti ‘‘evaṃ kate idaṃ nāma bhavissatī’’ti evaṃ taṃtaṃatthakiccaṃ saṃvidhātuṃ samatthatāya vicāraṇapaññāya rahito. Seyyoti seṭṭho pāsaṃso. Pubbabhāgapaṭipadanti cittavisuddhiādikaṃ ariyamaggassa adhigamāya pubbabhāgapaṭipattiṃ.

Avakujjasuttavaṇṇanā niṭṭhitā.

Puggalavaggavaṇṇanā niṭṭhitā.

4. Devadūtavaggo

1. Sabrahmakasuttavaṇṇanā



我来为您直译这段巴利文：
30. 第十"倒向慧"即翻倒慧。故说"下向慧"。"前安立"即最初开始。"决定"即话语终结。"安止"即教说完成。应结合"或多种关联"。"定"等中出世间法胜义为教,故说令生彼义之定为彼等始,因彼邻近故观,因为彼根本故一分故道。
教之圆满清净即依师所说方式成就,此中应依说者方式取故,为显示说"作无缺说"和"作无结说"。其中"无缠"即无丛、无乱。"无结"即作无结处、易解知。
"散布"义为散乱堆放。故说"放入"。"腰慧"因慧如腰相似故为腰慧,应见腰如腰慧之人。如是慧如人亦如腰,依彼中法不久住之意趣而说。如慧如腰相似,应见如是慧如覆钵相似。
"无安排慧"即缺乏"如是作此将如是"如是能安排彼彼义务之思察慧。"胜"即最胜、可赞。"前分道"即心清净等为证得圣道之前分修习。
颠倒经注释完。
人品注释完。
4. 天使品
1. 有梵经注释

31. Catutthassa paṭhame sabrahmakānīti saseṭṭhakāni. Yesanti yesaṃ kulānaṃ. Puttānanti puttehi. Pūjitasaddayogena hi idaṃ karaṇatthe sāmivacanaṃ. Tenāti āhārādinā. Paṭijaggitā gopitāti yathākālaṃ tassa tassa dātabbassa dānena veyyāvaccassa ca karaṇena paṭijaggitā ceva uppannānatthappaharaṇena gopitā ca honti. Tesanti mātāpitūnaṃ. Brahmādibhāvasādhanatthanti tesaṃ guṇānaṃ atthitāya loke brahmā nāma vuccati, ācariyo nāma vuccati, āhuneyyo nāma vuccati, te mātāpitūnaṃ puttakaṃ paṭilabhantīti dassanavasena nesaṃ brahmādibhāvasādhanatthaṃ ‘‘bahukārā’’ti, vatvā taṃ tesaṃ bahukārataṃ nānākārato dassetuṃ ‘‘āpādakā’’tiādi vuttaṃ. Mātāpitaro hi puttānaṃ jīvitassa āpādakā, sarīrassa posakā, ācārasamācārānaṃ sikkhāpakā sakalassapi imassa lokassa dassetāro. Tenāha ‘‘puttānaṃ hī’’tiādi. Iṭṭhārammaṇaṃ tāva te dassentu, aniṭṭhārammaṇaṃ kathanti? Tampi dassetabbameva vajjanīyabhāvajānāpanatthaṃ.

Avijahitā hontīti tāsaṃ bhāvanāya brahmānaṃ brahmaloke uppannattā avijahitā honti bhāvanā. Lobhanīyavayasmiṃ paṭhamayobbane ativiya mudubhāvappattadassanatthaṃ satavihataggahaṇaṃ. Pāṭiyekkanti visuṃ. Iminā kāraṇenāti iminā yathāvuttena puttesu pavattitehi atikkamena mettādisamuppattisaṅkhātena kāraṇena.

Tharusippanti asisattikuntakalāpādiāyudhasippaṃ. Muddāgaṇanāti aṅgulisaṃkocanādinā hatthamuddāya gaṇanā. Ādisaddena pāṇādīnaṃ saṅgaho. Pacchācariyā nāma mātāpitūnaṃ santike uggahitagahaṭṭhavattasseva puggalassa yathāsakaṃ hatthācariyādīnaṃ sippaggāhāpananti katvā sabbapaṭhamaṃ ācariyā nāmāti yojetabbaṃ. Ānīya hutaṃ āhutaṃ. Pakārehi hutaṃ pāhutaṃ. Abhisaṅkhatanti tasseva vevacanaṃ.

Namo kareyyāti sāyaṃ pātaṃ upaṭṭhānaṃ gantvā ‘‘idaṃ mayhaṃ uttamapuññakkhetta’’nti namakkāraṃ kareyya. Tāya naṃ pāricariyāyāti ettha nanti nipātamattaṃ, yathāvuttaparicaraṇenāti attho . Atha vā pāricariyāyāti bharaṇakiccakaraṇakulavaṃsappatiṭṭhānāpanādinā pañcavidhaupaṭṭhānena. Vuttañhetaṃ –

‘‘Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā – ‘bhato nesaṃ bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjāmi, atha vā pana petānaṃ kālakatānaṃ dakkhiṇaṃ anuppadassāmī’ti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti, pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādentī’’ti (dī. ni. 3.267).

Apica yo mātāpitaro tīsu vatthūsu abhippasanne katvā sīlesu vā patiṭṭhāpetvā pabbajjāya vā niyojetvā upaṭṭhahati, ayaṃ mātāpitūpaṭṭhākānaṃ aggoti veditabbo. Sā panāyaṃ pāricariyā puttassa ubhayalokahitasukhāvahāti taṃ dassetuṃ ‘‘idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti vuttaṃ. Pasaṃsantīti ‘‘ayaṃ puggalo matteyyo petteyyo saggasaṃvattaniyaṃ paṭipadaṃ pūretī’’ti idheva naṃ pasaṃsanti. Āmodati ādito paṭṭhāya modappattiyā. Pamodati nānappakāramodasampavattiyā.

Sabrahmakasuttavaṇṇanā niṭṭhitā.

2. Ānandasuttavaṇṇanā



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31. 第四品第一"有梵"即有最胜。"彼等"即彼等诸家。"诸子"即被诸子。因结合"尊敬"音故此为具格义之属格。"彼"即以食等。"护养保护"即以适时应施彼彼之施与及作服侍而护养,以除已生诸不利而保护。"彼等"即父母。"为成就梵等性"即因彼等功德存在于世间名为梵,名为师,名为应供养,子得父母以见此故,为成就彼等梵等性说"多所作",为显示彼等多所作性从多方面而说"生育者"等。因父母为子生命之生育者,身体之养育者,行仪之教导者,此一切世间之显示者。故说"对子"等。且让彼等显示可意所缘,如何说不可意所缘?彼亦应显示为令知应避性。
"不舍离"即因由彼修习生于梵天为梵故修习为不舍离。取"百转"为显示可爱年龄初青年极成柔软性。"个别"即别异。"以此因"即以如是所说对子等所行超越而生慈等之所说因。
"硬技艺"即剑矛弓箭等武器技艺。"印算"即以屈指等手印之算。以"等"音摄受生等。"后师"名为于父母处学得居士行之人令学各自剑师等技艺而成,应结合名为一切最初之师。"持来所供"即持来供献。"种种供"即以种种供献。"已作"即彼之同义语。
"应敬礼"即往朝夕侍奉而"此是我最上福田"应作敬礼。"以彼侍奉"此中"彼"为助词,义为以如所说侍奉。或"以侍奉"即以养护、作事务、建立家族等五种侍奉。因说此：
"居士子,子以五事应侍奉父母为东方――'已养育我当养育彼等,当作彼等事务,当建立家族,当继承遗产,或者将为已死亡诸亡者作布施。'居士子,子以此五事侍奉父母为东方,父母以五事怜愍子――令远离恶,令住善,教习技艺,结合适当妻子,适时付与遗产。"
又使父母于三宝生净信,或令住于戒,或令从事出家而侍奉,此应知为侍奉父母者之最上。彼侍奉为子带来两世利乐故,为显示此而说"于此世已赞叹,死后欢喜于天界"。"赞叹"即"此人孝顺父母,修行趣天之行"而于此世赞叹彼。"喜"即从最初得喜。"欢喜"即种种喜之转起。
有梵经注释完。
2. 阿难经注释

32. Dutiye tathājātikoti tathāsabhāvo. Cittekaggatālābhoti cittekaggatāya adhigamo. Rūpameva kilesuppattiyā kāraṇabhāvato rūpanimittaṃ. Esa nayo sesesupi. Sassatādinimittanti sassatucchedabhāvanimittaṃ. Puggalanimittanti puggalābhinivesananimittaṃ. Dhammanimittanti dhammārammaṇasaṅkhātaṃ nimittaṃ. ‘‘Siyā nu kho, bhante’’ti therena puṭṭho bhagavā ‘‘siyā’’ti avoca lokuttarasamādhippaṭilābhaṃ sandhāya. So hi nibbānaṃ santaṃ paṇītanti ca passati. Tenāha ‘‘idhānandā’’tiādi.

Nibbānaṃsantanti samāpattiṃ appetvāti nibbānaṃ santanti ābhujitvā phalasamāpattiṃ appetvā . Divasampītiādinā asaṅkhatāya dhātuyā accantasantapaṇītādibhāvaṃ dasseti. Aṭṭhavidheti ‘‘santaṃ paṇītaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’’nti evaṃ aṭṭhavidhe ābhogasaññite samannāhāre. Niddhāraṇe cetaṃ bhummaṃ. Imasmiṃ ṭhāne…pe… labbhantevāti ‘‘idhānanda, bhikkhuno evaṃ hotī’’ti āgate imasmiṃ suttappadese ekopi ābhogasamannāhāro cepi sabbe aṭṭhapi ābhogasamannāhārā labbhanteva samannāharataṃ atthāvahattā.

Ñāṇena jānitvāti vipassanāñāṇasahitena maggañāṇena jānitvā. Parāni ca oparāni ca cakkhādīni āyatanāni. Santatāyāti paṭippassaddhitāya. Kāyaduccaritādidhūmavirahitoti kāyaduccaritādi eva santāpanaṭṭhena dhūmo, tena virahito. Anīghoti apāpo. Jātijarāgahaṇeneva byādhimaraṇampi gahitamevāti tabbhāvabhāvatoti vuttaṃ.

Ānandasuttavaṇṇanā niṭṭhitā.

3. Sāriputtasuttavaṇṇanā

33. Tatiye, ‘‘sāriputta, mayā saṃkhittena desitaṃ dhammaṃ tādisenapi na sukaraṃ viññātu’’nti iminā adhippāyeneva vadanto therassa ñāṇaṃ sabbamatikkamaṃ. Aññātāro ca dullabhāti hi iminā sāmaññavacanena sāriputtattherampi antogadhaṃ katvā dassento tenapi attano desanāya duppaṭividdhabhāvaṃ dasseti.

Sammāti hetunā kāraṇena. Tenāha ‘‘upāyenā’’tiādi. Mānābhisamayāti mānassa dassanābhisamayā. Pahānābhisamayoti ca dassanābhisamayoti ca pariññābhisamayo vutto. Arahattamaggo hi pariññākiccasiddhiyā kiccavasena mānaṃ passati, asammohappaṭivedhavasenāti vuttaṃ hoti, ayamassa dassanābhisamayo. Tena diṭṭho pana pahānābhisamayo ca. Dassanābhisamayena hi pariññābhisamayameva pahīyati. Diṭṭhavisena diṭṭhasattānaṃ jīvitaṃ viya ayamassa pahānābhisamayo . Aṭṭhakathāyaṃ pana pahānābhisamayassa dassanābhisamayanānantariyakattā ‘‘pahānābhisamayena’’icceva vuttaṃ. Pahānābhisamaye hi gahite dassanābhisamayo gahitova hoti.

Antamakāsidukkhassāti arahattamaggena mānassa pahīnattā ye ime ‘‘kāyabandhanassa anto jīrati (cūḷava. 278), haritantaṃ vā’’ti (ma. ni. 1.304) evaṃ vuttaantimamariyādanto ca ‘‘antamidaṃ, bhikkhave, jīvikāna’’nti (saṃ. ni. 3.80; itivu. 91) evaṃ vuttalāmakanto ca ‘‘sakkāyo eko anto’’ti (saṃ. ni. 

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32. 第二"如是性"即如是自性。"得心一境性"即证得心一境性。"色相"为烦恼生起之因性故唯色为相。于其余亦如是方法。"常等相"即常断性相。"补特伽罗相"即补特伽罗执着相。"法相"即名为法所缘之相。"尊者,会有吗"长老如是问时,世尊说"会有"是关于证得出世间定。因彼见涅槃寂静殊胜。故说"此中阿难"等。
"涅槃寂静"即专注定即观"涅槃寂静"而入果定。以"日"等显示无为界极寂静殊胜性。"八种"即如是"寂静、殊胜、一切行寂止、一切依弃舍、爱尽、离贪、灭、涅槃"如是八种意向名为作意。此为处格之限定。"于此处...乃至...亦得"即于"此中阿难,比丘如是"所来此经文处,若一意向作意乃至若一切八意向作意皆得,因作意有益故。
"以智知"即以与观智俱之道智而知。"彼岸与此岸"即眼等诸处。"寂静性"即止息性。"无烦恼烟"即身恶行等即是烦恼因为热恼义,无彼。"无苦"即无恶。取"生老"即已取病死,故说"由彼性成彼性"。
阿难经注释完。
3. 舍利弗经注释
33. 第三"舍利弗,我略说之法,如是者亦不易了知"以此意趣而说超越长老之智。因以"了知者难得"此共通语摄舍利弗长老于内而显示,显示连他对自己教说亦难通达。
"正"即以因由理由。故说"以方便"等。"慢现观"即慢之见现观。说"断现观"和"见现观"即遍知现观。因阿罗汉道以遍知作用成就,由作用见慢,以无痴通达之义,此为彼见现观。由彼所见亦为断现观。因由见现观即遍知现观而断。如见毒者之见有毒众生之命,此为彼断现观。但注释中因断现观与见现观无间性故只说"以断现观"。因取断现观已取见现观。
"作苦边"即因由阿罗汉道已断慢故,如此等所说"身系之边坏","青边"如是所说极限边及"此是活命边,诸比丘"如是所说劣边及"有身为一边"如是所说

3.103) evaṃ vuttakoṭṭhāsanto ca ‘‘esevanto dukkhassa sapaccayasaṅkhayā’’ti evaṃ vuttakoṭṭhāsanto cāti cattāro antā, tesu sabbasseva vaṭṭadukkhassa aduṃ catutthakoṭisaṅkhātaṃ antamakāsi, paricchedaṃ parivaṭumaṃ akāsi, antimasamudayamattāvasesaṃ dukkhamakāsīti vuttaṃ hoti. Tenāha ‘‘vaṭṭadukkhassa antamakāsī’’ti.

Nanu ca ‘‘pahāna’’nti imassa niddese nibbānaṃ āgataṃ? Idha paṭippassaddhippahānasaṅkhātaṃ arahattaphalaṃ vuttaṃ, tasmā niddesenāyaṃ vaṇṇanā virujjhatīti āha ‘‘niddese panā’’tiādi. Tattha tāni padāni āgatānīti tasmiṃ niddese ‘‘pahānaṃ vūpasamaṃ paṭinissagga’’ntiādīni (cūḷani. 75 udayamāṇavapucchāniddeso) padāni āgatāni.

Dhammatakkapurejavanti iminā tasmiṃ catutthajjhānavimokkhe ṭhatvā jhānaṅgāni vipassitvā adhigataṃ arahattavimokkhaṃ vadati. Arahattavimokkhassa hi maggasampayuttasammāsaṅkappasaṅkhāto dhammatakko purejavo hoti.

Sāriputtasuttavaṇṇanā niṭṭhitā.

4. Nidānasuttavaṇṇanā



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3.103) 如是所说分位边及"此为有因灭尽苦之边"如是所说分位边,此四边中,对一切轮回苦作第四边际名为边,作界限围绕,作最后生起残余之苦之义。故说"作轮回苦之边"。
然而在"断"之解说中来涅槃?此处说名为止息断之阿罗汉果,故此注释与解说不矛盾而说"但于解说"等。其中"彼等词来"即于彼解说"断、止息、舍离"等词已来。
"法寻先行"以此说住于彼第四禅解脱,观察禅支而证得阿罗汉解脱。因对阿罗汉解脱,道相应正思惟名为法寻为先行。
舍利弗经注释完。
4. 因缘经注释;

34. Catutthe piṇḍakaraṇatthāyāti āyūhanavasena rāsikaraṇatthāya. Abhinnānīti ekadesenapi akhaṇḍitāni. Bhinnakālato paṭṭhāya hi bījaṃ bījakiccāya na upakappati. Apūtīnīti udakatemanena pūtibhāvaṃ na upagatāni. Pūtibījañhi bījatthāya na upakappati. Tenāha ‘‘pūtibhāvena abījattaṃ appattānī’’ti. Na vātena na ca ātapena hatānīti vātena ca ātapena ca na hatāni, nirojataṃ na pāpitāni. Nirojañhi kasaṭabījaṃ bījatthāya na upakappati. Sārādānīti taṇḍulasārassa ādānato sārādāni. Nissārañhi bījaṃ bījatthāya na upakappati. Tenāha ‘‘gahitasārānī’’ti, patiṭṭhitasārānīti attho. Sannicayabhāvena sukhaṃ sayitānīti cattāro māse koṭṭhapakkhittaniyāmeneva sukhasayitāni.

Kammavibhattīti kammavibhāgo. Diṭṭhadhammo vuccati paccakkhabhūto paccuppanno attabhāvo, tattha veditabbaphalaṃ kammaṃ diṭṭhadhammavedanīyaṃ. Paccupannabhavato anantaraṃ veditabbaphalaṃ kammaṃ upapajjavedanīyaṃ. Aparapariyāyavedanīyanti diṭṭhadhammānantarabhavato aññasmiṃ attabhāvapariyāye attabhāvaparivatte veditabbaphalaṃ kammaṃ. Paṭipakkhehi anabhibhūtatāya paccayavisesena paṭiladdhavisesatāya ca balavabhāvappattā tādisassa pubbābhisaṅkhārassa vasena sātisayā hutvā pavattā paṭhamajavanacetanā tasmiṃyeva attabhāve phaladāyinī diṭṭhadhammavedanīyakammaṃ nāma. Sā hi vuttākārena balavatī javanasantāne guṇavisesayuttesu upakārānupakāravasappavattiyā āsevanālābhena appavipākatāya ca paṭhamajavanacetanā itaradvayaṃ viya pavattasantānuparamāpekkhaṃ okāsalābhāpekkhañca kammaṃ na hotīti idheva pupphamattaṃ viya pavattivipākamattaṃ phalaṃ deti. Tathā asakkontanti kammassa vipākadānaṃ nāma upadhippayogādipaccayantarasamavāyeneva hotīti tadabhāvato tasmiṃyeva attabhāve vipākaṃ dātuṃ asakkontaṃ. Ahosikammanti ahosi eva kammaṃ, na tassa vipāko ahosi atthi bhavissati cāti evaṃ veditabbaṃ kammaṃ.

Atthasādhikāti dānādipāṇātipātādiatthassa nipphādikā. Kā pana sāti āha ‘‘sattamajavanacetanā’’ti. Sā hi sanniṭṭhāpakacetanā vuttanayena paṭiladdhavisesā purimajavanacetanāhi laddhāsevanā ca samānā anantarattabhāve vipākadāyinī upapajjavedanīyakammaṃ nāma. Purimaupamāyayevāti migaluddakopamāyayeva.

Sati saṃsārappavattiyāti iminā asati saṃsārappavattiyaṃ ahosikammapakkhe tiṭṭhati vipaccanokāsassa abhāvatoti dīpeti. Yaṃ garukanti yaṃ akusalaṃ mahāsāvajjaṃ, kusalañca mahānubhāvaṃ kammaṃ. Kusalaṃ vā hi hotu akusalaṃ vā, yaṃ garukaṃ mātughātādikammaṃ vā mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati. Tenāha ‘‘kusalākusalesu panā’’tiādi. Yaṃ bahulanti yaṃ bahulaṃ abhiṇhaso kataṃ samāsevitaṃ. Tenāha ‘‘kusalākusalesu pana yaṃ bahulaṃ hotī’’tiādi. Yadāsannaṃ nāma maraṇakāle anussaritaṃ kammaṃ, āsannakāle kate pana vattabbameva natthīti āha ‘‘yaṃ pana kusalākusalesu āsannamaraṇe’’tiādi. Anussaritunti paribyattabhāvena anussarituṃ.


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34. 第四"为聚集"即为积聚之行作。"未破"即无一部分破坏。因从破坏时起种子不适于种子作用。"未腐"即未因水湿而达腐败性。因腐败种子不适于种子目的。故说"未因腐败达非种性"。"不为风与热所害"即不为风和热所害,未达无活力性。因无活力之坏种子不适于种子目的。"持精"即因取米精而持精。因无精种子不适于种子目的。故说"已取精"，义为已住精。"善藏积而安卧"即如放入粮仓四个月般善安卧。
"业分别"即业差别。"现法"即说眼前之现在自体,于彼应受之果业为现法受业。于现有之后应受果之业为生受业。"后后受"即于现法后生之外其他自体转中应受果之业。因不为对治所胜,由因缘殊胜而得殊胜故成有力,由如是前行之力而特胜运转之第一速行思于此生即能与果名为现法受业。因彼如是有力,于速行相续中由具功德差别运转利害力得修习,少异熟性故,第一速行思不如其他二者需待相续转起终止及得机会之业,如此处花开般只给运转异熟果。"如是不能"即业之与异熟果名为依托资具等其他因缘和合而有,因彼无故不能于此生给异熟果。"成过去业"即只成过去业,其异熟果非已有、有、当有,应如是知之业。
"成就义"即布施等、杀生等义之成就者。何者?说"第七速行思"。因彼决定思如所说方式得殊胜,由前速行思得修习,同样能于后生给异熟果名为生受业。"如前喻"即如猎人喻。
"若有轮回转起"以此显示若无轮回转起则住于过去业品,因无成熟机会故。"何者重"即何者不善大罪过,或善大威力之业。因或善或不善,何者重如杀母等业或广大业,彼即先成熟。故说"于善不善"等。"何者多"即何者多数频繁所作已修习。故说"于善不善何者多"等。名为"何者近"即死时忆念之业,于近时所作则无所说。故说"于善不善死亡近"等。"忆念"即以明显性忆念。


Tesaṃ abhāveti tesaṃ yaṃgarukādīnaṃ tiṇṇaṃ kammānaṃ abhāve. Yattha katthaci vipākaṃ detīti paṭisandhijanakavasena vipākaṃ deti. Paṭisandhijanakavasena hi garukādikammacatukkaṃ vuttaṃ. Tattha garukaṃ sabbapaṭhamaṃ vipaccati, garuke asati bahulīkataṃ, tasmiṃ asati yadāsannaṃ , tasmiṃ asati ‘‘kaṭattā vā panā’’ti vuttaṃ purimajātīsu katakammaṃ vipaccati. Bahulāsannapubbakatesu ca balābalaṃ jānitabbaṃ. Pāpato pāpantaraṃ kalyāṇañca, kalyāṇato kalyāṇantaraṃ pāpañca bahulīkataṃ. Tato mahatova pubbakatādi appañca bahulānussaraṇena vippaṭisārādijananato, paṭipakkhassa aparipuṇṇatāya āraddhavipākassa kammassa kammasesassa vā aparapariyāyavedanīyassa aparikkhīṇatāya santatiyā pariṇāmavisesatoti tehi tehi kāraṇehi āyūhitaphalaṃ paṭhamaṃ vipaccati. Mahānāradakassapajātake (jā. 2.22.1153 ādayo) videharañño senāpati alāto, bījako dāso, rājakaññā rucā ca ettha nidassanaṃ. Tathā hi vuttaṃ bhagavatā –

‘‘Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī…pe… micchādiṭṭhi. Kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā, tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti –

Ādi . Sabbaṃ mahākammavibhaṅgasuttaṃ (ma. ni. 

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"彼等无"即彼等重等三业之无。"于任何处给异熟果"即以结生生起方式给异熟果。因以结生生起方式说重等四业。其中重业最先成熟,无重业时则多作,无彼时则近,无彼时则如说"或由作"而过去生所作业成熟。于多、近、前作中当知力弱,从恶至另恶及善,从善至另善及恶为多作。从彼大前作等及小由多忆念生悔等,因对治不圆满,已开始异熟之业或业余或后后受未尽故相续特殊成熟,由彼彼因缘积集之果先成熟。大那罗陀迦叶本生中毗提诃王将军阿拉托、种子奴、王女茹查为此中例证。如是世尊说：
"此中阿难,若此人于此杀生...乃至...邪见。身坏命终生于恶趣、堕处、险难、地狱,或前作彼恶业应受苦,或后作彼恶业应受苦,或死时有邪见完全执取,由彼身坏命终生于恶趣、堕处、险难、地狱"等。
一切大业分别经

3.303) vitthāretabbaṃ. Kiṃ bahunā. Yaṃ taṃ tathāgatassa mahākammavibhaṅgañāṇaṃ, tassevāyaṃ visayo, yadidaṃ tassa tassa kammassa tena tena kāraṇena pubbāparavipākatā samatthīyati.

Idāni janakādikammacatukkaṃ vibhajanto ‘‘janakaṃ nāmā’’tiādimāha. Pavattiṃ na janetīti pavattivipākaṃ na janeti. Paṭhamanaye janakakammassa paṭisandhivipākamattasseva vuttattā tassa pavattivipākadāyakattampi anujānanto ‘‘aparo nayo’’tiādimāha. Tattha paṭisandhidānādivasena vipākasantānassa nibbattakaṃ janakaṃ. Sukhadukkhasantānassa nāmarūpappabandhassa vā cirataraṃ pavattihetubhūtaṃ upatthambhakaṃ. Tenāha ‘‘sukhadukkhaṃ upatthambheti, addhānaṃ pavattetī’’ti. Upapīḷakaṃ sukhadukkhappabandhe pavattamāne saṇikaṃ saṇikaṃ hāpeti. Tenāha ‘‘sukhadukkhaṃ pīḷeti bādheti, addhānaṃ pavattituṃ na detī’’ti.

Vātakāḷako mahallako core ghātetuṃ na sakkotīti so kira mahallakakāle ekappahārena sīsaṃ chindituṃ na sakkoti, dve tayo vāre paharanto manusse kilameti, tasmā te evamāhaṃsu. Anulomikaṃ khantiṃ paṭilabhitvāti sotāpattimaggassa orato anulomikaṃ khantiṃ labhitvā . Taruṇavacchāya gāviyā madditvā jīvitakkhayaṃ pāpitoti ekā kira yakkhinī dhenuvesena āgantvā ure paharitvā māresi, taṃ sandhāyetaṃ vuttaṃ. Nagare bhavo nāgariyo.

Ghātetvāti upacchinditvā. Kammassa upacchindanaṃ nāma tassa vipākappaṭibāhanamevāti āha ‘‘tassa vipākaṃ paṭibāhitvā’’ti. Tañca attano vipākuppattiyā okāsakaraṇanti vuttaṃ ‘‘attano vipākassa okāsaṃ karotī’’ti. Vipaccanāya katokāsaṃ kammaṃ vipakkammeva nāma hotīti āha ‘‘evaṃ pana kammena kate okāse taṃ vipākaṃ uppannaṃ nāma vuccatī’’ti. Upapīḷakaṃ aññassa vipākaṃ upacchindati, na sayaṃ attano vipākaṃ deti. Upaghātakaṃ pana dubbalakammaṃ upacchinditvā attano vipākaṃ uppādetīti ayametesaṃ viseso. Kiñci bahvābādhatādipaccayūpasannipātena vipākassa vibādhakaṃ upapīḷakaṃ, tathā vipākasseva upacchedakaṃ. Upaghātakakammaṃ pana upaghātetvā attano vipākassa okāsakaraṇena vipaccane sati janakameva siyā. Janakādibhāvo nāma vipākaṃ pati icchitabbo, na kammaṃ patīti vipākasseva upaghātakatā yuttā viya dissati, vīmaṃsitabbaṃ.

Aparo nayo – yasmiṃ kamme kate paṭisandhiyaṃ pavatte ca vipākakaṭattārūpānaṃ uppatti hoti, taṃ janakaṃ. Yasmiṃ pana kate aññena janitassa iṭṭhassa vā aniṭṭhassa vā phalassa vibādhakavicchedakapaccayānuppattiyā upabrūhanapaccayuppattiyā janakasāmatthiyānurūpaṃ parisuddhiciratarappabandhā hoti, taṃ upatthambhakaṃ. Janakena nibbattitaṃ kusalaphalaṃ vā akusalaphalaṃ vā yena paccanīkabhūtena rogadhātuvisamatādinimittatāya vibādhayati, taṃ upapīḷakaṃ. Yena pana kammunā janakasāmatthiyavasena ciratarappabandhārahampi samānaṃ phalaṃ vicchedakapaccayuppattiyā upahaññati vicchijjati, taṃ upaghātakanti ayamettha sāro.

Tattha keci dutiyassa kusalabhāvaṃ itthattamāgatassa appābādhadīghāyukatāsaṃvattanavasena, pacchimānaṃ dvinnaṃ akusalabhāvaṃ bahvābādhaappāyukatāsaṃvattanavasena vaṇṇenti. Tathā ca vuttaṃ majjhimanikāye cūḷakammavibhaṅgasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 

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3.303) 应详说。何须多言。彼如来大业分别智,此唯是彼境界,即此彼业由此彼因缘前后异熟性成就。
今分别能生等四业而说"名为能生"等。"不生转起"即不生转起异熟。因第一说中只说能生业之结生异熟,故允许彼转起异熟施与性而说"另一说"等。其中由结生施与等方式异熟相续之生起者为能生。乐苦相续、名色相续长时转起因缘者为支持。故说"支持乐苦,令长时转起"。压迫于乐苦相续转起时渐渐减损。故说"压迫、妨害乐苦,不令长时转起"。
风黑老者不能杀盗贼,因彼于老时不能一击断头,击二三次而令人疲劳,故彼等如是说。"得顺忍"即得预流道以下之顺忍。"被幼牛之牛踏死"即一夜叉以牝牛形来以胸撞击而杀死,关于此而如是说。城中生者为城人。
"杀"即断。业之断名为遮其异熟故说"遮其异熟"。彼由自异熟生起作机会故说"为自异熟作机会"。成熟已作机会之业即名为已熟故说"如是业已作机会,彼异熟名为已生"。压迫业断他异熟,不自与自异熟。但断坏弱业而生自异熟,此为彼等差别。某由多病等因缘和集而为异熟妨害者为压迫,如是为异熟之断者。但断坏业由断坏而为自异熟作机会而成熟时即成能生。能生等性应对异熟欲求,不对业故似异熟之断坏性适当,应审察。
另一说 - 作何业而于结生及转起有异熟作色生起,彼为能生。但作何业而由生障碍断因缘不生起,由增长因缘生起,随能生力而清净长时相续,彼为支持。由能生所生善果或不善果,由对治性而以病界不调等为因而妨害者,彼为压迫。但由何业随能生力虽堪长时相续之果,由断因缘生起而损害断绝,彼为断坏。此中此为要义。
其中某些人赞叹第二善性随顺此性而来,由少病长寿等转起,后二不善性由多病短寿等转起。如是于中部《小业分别经》注中说<.Assistant>

3.290) –

‘‘Cattāri hi kammāni – upapīḷakaṃ, upacchedakaṃ, janakaṃ, upatthambhakanti. Balavakammena hi nibbattaṃ pavatte upapīḷakaṃ āgantvā atthato evaṃ vadati nāma ‘sacāhaṃ paṭhamataraṃ jāneyyaṃ, na te idha nibbattituṃ dadeyyaṃ, catūsuyeva taṃ apāyesu nibbattāpeyyaṃ. Hotu, tvaṃ yattha katthaci nibbatta, ahaṃ upapīḷakakammaṃ nāma taṃ pīḷetvā nirojaṃ niyūsaṃ kasaṭaṃ karissāmī’ti. Tato paṭṭhāya taṃ tādisaṃ karoti. Kiṃ karoti? Parissayaṃ upaneti, bhoge vināseti.

‘‘Tattha dārakassa mātukucchiyaṃ nibbattakālato paṭṭhāya mātu assādo vā sukhaṃ vā na hoti, mātāpitūnaṃ pīḷāva uppajjati. Evaṃ parissayaṃ upaneti. Dārakassa pana mātukucchimhi nibbattakālato paṭṭhāya gehe bhogā udakaṃ patvā loṇaṃ viya rājādīnaṃ vasena nassanti, kumbhadohanadhenuyo khīraṃ na denti, sūratā goṇā caṇḍā honti, kāṇā honti, khañjā honti, gomaṇḍale rogo patati, dāsādayo vacanaṃ na karonti, vāpitaṃ sassaṃ na jāyati, gehagataṃ gehe, araññagataṃ araññe nassati, anupubbena ghāsacchādanamattaṃ dullabhaṃ hoti, gabbhaparihāro na hoti, vijātakāle mātu thaññaṃ chijjati, dārako parihāraṃ alabhanto pīḷito nirojo niyūso kasaṭo hoti. Idaṃ upapīḷakakammaṃ nāma.

‘‘Dīghāyukakammena pana nibbattassa upacchedakakammaṃ āgantvā āyuṃ chindati. Yathā hi puriso aṭṭhusabhagamanaṃ katvā saraṃ khipeyya, tamañño dhanuto muttamattaṃ muggarena paharitvā tattheva pāteyya, evaṃ dīghāyukakammena nibbattassa upacchedakakammaṃ āyuṃ chindati. Kiṃ karoti? Corānaṃ aṭaviṃ paveseti, vāḷamacchodakaṃ otāreti, aññataraṃ vā pana saparissayaṭhānaṃ upaneti. Idaṃ upacchedakakammaṃ nāma. ‘Upaghātaka’ntipi etasseva nāmaṃ. Paṭisandhinibbattakaṃ pana kammaṃ janakakammaṃ nāma. Appabhogakulādīsu nibbattassa bhogasampadādikaraṇena upatthambhakakammaṃ upatthambhakakammaṃ nāma.

‘‘Parittakammenapi nibbattaṃ etaṃ pavatte pāṇātipātādiviratikammaṃ āgantvā atthato evaṃ vadati nāma ‘sacāhaṃ paṭhamataraṃ jāneyyaṃ, na te idha nibbattituṃ dadeyyaṃ, devalokeyeva taṃ nibbattāpeyyaṃ, hotu, tvaṃ yattha katthaci nibbatta, ahaṃ upatthambhakakammaṃ nāma upatthambhaṃ te karissāmī’ti upatthambhaṃ karoti. Kiṃ karoti? Parissayaṃ nāseti, bhoge uppādeti.


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3.290) -
"有四业 - 压迫、断绝、能生、支持。因由强力业所生,于转起压迫业来实际如是说:'若我先知,不令你于此生,令你生于四恶趣。好吧,你随处生,我名为压迫业将压迫你成无精无液废物。'从此使彼如是。作何?带来危险,毁坏财富。
其中从童子入母胎生起时起,母无享受或乐,父母生起苦恼。如是带来危险。又从童子入母胎生起时起,家中财富如水中盐由王等而失,挤奶牛不出奶,驯顺牛成凶暴,成瞎,成跛,牛群有病,奴仆等不听命,已种稻不生,家里物在家失,林中物在林失,渐渐衣食难得,胎儿无护养,生产时母乳断,童子不得护养而受压迫成无精无液废物。此名为压迫业。
但由长寿业所生者,断绝业来而断其寿。如人行八优沙巴(距离单位)射箭,他人以棒打刚射出箭而于彼处落下,如是由长寿业所生者断绝业断其寿。作何?令入盗贼林中,令入猛兽鱼水中,或令至某有危险处。此名为断绝业。此亦名为'断坏'。但结生生起业名为能生业。于少财族等生者以作财富圆满等之支持业名为支持业。
由小业所生此于转起离杀生等业来实际如是说:'若我先知,不令你于此生,令你生于天界,好吧,你随处生,我名为支持业将为你作支持'而作支持。作何?灭危险,生财富。


‘‘Tattha dārakassa mātukucchiyaṃ nibbattakālato paṭṭhāya mātāpitūnaṃ sukhameva sātameva hoti. Yepi pakatiyā manussāmanussaparissayā honti, te sabbe apagacchanti . Evaṃ parissayaṃ nāseti. Dārakassa pana mātukucchimhi nibbattakālato paṭṭhāya gehe bhogānaṃ pamāṇaṃ na hoti, nidhikumbhiyo puratopi pacchatopi gehaṃ parivaṭṭamānā pavisanti. Mātāpitaro parehi ṭhapitadhanassapi sammukhībhāvaṃ gacchanti, dhenuyo bahukhīrā honti, goṇā sukhasīlā honti, vappaṭṭhāne sassāni sampajjanti, vaḍḍhiyā vā sampayuttaṃ, tāvakālikaṃ vā dinnaṃ dhanaṃ acoditā sayameva āharitvā denti, dāsādayo subbacā honti, kammantā na parihāyanti, dārako gabbhato paṭṭhāya parihāraṃ labhati, komārikavejjā sannihitāva honti. Gahapatikule jāto seṭṭhiṭṭhānaṃ, amaccakulādīsu jāto senāpatiṭṭhānādīni labhati. Evaṃ bhoge uppādeti. So aparissayo sabhogo ciraṃ jīvati. Idaṃ upatthambhakakammaṃ nāma. Imesu catūsu purimāni dve akusalāneva, janakaṃ kusalampi akusalampi, upatthambhakaṃ kusalamevā’’ti.

Ettha vibādhūpaghātā nāma kusalavipākamhi na yuttāti adhippāyena ‘‘dve akusalānevā’’ti vuttaṃ. Devadattādīnaṃ pana nāgādīnaṃ ito anuppadinnayāpanakapetānañca narakādīsu akusalavipākūpatthambhanūpapīḷanūpaghātakāni santīti catunnampi kusalākusalabhāvo na virujjhati. Evañca katvā yā bahūsu ānantariyesu katesu ekena gahitappaṭisandhikassa itaresaṃ tassa anubalappadāyitā vuttā, sāpi samatthitā hoti.

Suttantapariyāyena ekādasa kammāni vibhajitvā idāni abhidhammapariyāpannaṃ dassento ‘‘atthekaccāni pāpakāni kammasamādānānī’’tiādinā vibhaṅgapāḷiṃ (vibha. 810) dasseti. Tattha gatisampattipaṭibāḷhānīti gatisampattiyā paṭibāhitāni nivāritāni paṭisedhitāni. Sesapadesupi eseva nayo. Tattha ca gatisampattīti sampannagati devaloko ca manussaloko ca. Gativipattīti vipannagati cattāro apāyā. Upadhisampattīti attabhāvasamiddhi. Upadhivipattīti hīnaattabhāvatā. Kālasampattīti surājasumanussakālasaṅkhāto sampannakālo. Kālavipattīti durājadummanussakālasaṅkhāto vipannakālo. Payogasampattīti sammāpayogo. Payogavipattīti micchāpayogo.

Idāni yathāvuttapāḷiyā atthaṃ dassento ‘‘tatthā’’tiādimāha. Tattha aniṭṭhārammaṇānubhavanārahe kamme vijjamāneyevāti iminā aniṭṭhārammaṇānubhavananimmittakassa pāpakammassa sabbhāvaṃ dasseti. Taṃ kammanti taṃ pāpakaṃ kammaṃ. Ekaccassa hi aniṭṭhārammaṇānubhavananimittaṃ bahupāpakammaṃ vijjamānampi gativipattiyaṃ ṭhitasseva vipaccati. Yadi pana so ekena kalyāṇakammena gatisampattiyaṃ devesu vā manussesu vā nibbatteyya, tādise ṭhāne akusalassa vāro natthi, ekantaṃ kusalassevāti taṃ kammaṃ gatisampattipaṭibāḷhaṃ na vipaccati. Patibāhitaṃ hutvāti bādhitaṃ hutvā. Attabhāvasamiddhiyanti sarīrasampattiyaṃ. Kiliṭṭhakammassāti hatthimeṇḍaassabandhakagopālakādikammassa. Palāyitabbayuttakāleti hatthiādipaccatthikasamāgamakāle. Lañjaṃ detīti evaṃ me bādhataṃ paresaṃ vase na hotīti deti. Corikayuttakāleti pakkhabalādīnaṃ labbhamānakāle. Antarakappeti pariyosānappatte antarakappe.

Abhidhammanayena soḷasa kammāni vibhajitvā paṭisambhidāmaggapariyāyena (paṭi. ma. 

我来为您直译这段巴利文：
"其中从童子入母胎生起时起父母唯有乐唯有喜。若有平常人非人危险,彼等一切远离。如是灭危险。又从童子入母胎生起时起家中财富无量,宝瓮前后旋转而入家。父母得见他人所藏财,牛产多奶,牛性安乐,耕地稻谷成就,以利息或暂时所给财不督促自来给与,奴仆等顺从,工作不退,童子从胎起得护养,产婆医师常在。生于居士家得长者位,生于大臣家等得将军位等。如是生财富。彼无危险有财长寿。此名为支持业。此四中前二唯不善,能生是善与不善,支持唯善。"
于此因意趣为妨害断坏于善异熟不适当而说"二唯不善"。但提婆达多等、龙等、从此所给活命饿鬼等于地狱等有不善异熟支持压迫断坏故四者善不善性不相违。如是作已说于多作无间业中由一得结生者其他给予随力,彼亦成就。
以经分别说十一业后,今显示入阿毗达摩而以"有某些恶业"等显示分别论文。其中"为善趣圆满所遮"即由善趣圆满所遮止阻碍遮止。余句亦如是。其中善趣圆满即圆满趣天界及人界。恶趣即坏趣四恶趣。依止圆满即自体圆满。依止坏即低劣自体性。时圆满即名为善王善人时之圆满时。时坏即名为恶王恶人时之坏时。加行圆满即正加行。加行坏即邪加行。
今显示如所说文义而说"其中"等。其中"于堪受不可意所缘业存在"以此显示不可意所缘受因恶业之有。"彼业"即彼恶业。因某人虽有受不可意所缘因多恶业,唯于恶趣中成熟。若彼由一善业于善趣生于天或人,于如是处无不善机会,定唯善故彼业为善趣圆满所遮而不成熟。"已遮"即已障。"于自体圆满"即于身体圆满。"秽业"即象牧马牧牛牧等业。"应逃时"即象等敌来时。"贿赂"即如是说'我为他所害不在他人力'而给。"适合偷盗时"即党势等可得时。"中劫"即已至终结中劫。
以阿毗达摩说分别十六业后,以无碍解道说<.Assistant>

1.234-235) dvādasa kammāni vibhajitvā dassetuṃ ‘‘aparānipī’’tiādimāha. Tattha atītabhavesu katassa kammassa atītabhavesuyeva vipakkavipākaṃ gahetvā ‘‘ahosi kammaṃ ahosi kammavipāko’’ti vuttanti āha ‘‘yaṃ kammaṃ atīte āyūhita’’ntiādi. Vipākavāranti vipaccanāvasaraṃ vipākavāraṃ. ‘‘Vipākavāraṃ labhatī’’ti iminā vuttamevatthaṃ ‘‘paṭisandhiṃ janesī’’tiādinā vibhāveti. Tattha paṭisandhiṃ janesīti iminā ca paṭisandhidāyakassa kammassa pavattivipākadāyitāpi vuttā hoti. Pavattivipākasseva pana dāyakaṃ rūpajanakasīsena vadati. Tasseva atītassa kammassa diṭṭhadhammavedanīyassa upapajjavedanīyassa ca paccayavekallena atītabhavesuyeva avipakkavipākañca, atīteyeva parinibbutassa diṭṭhadhammavedanīyaupapajjavedanīyaaparapariyāyavedanīyassa kammassa avipakkavipākañca gahetvā ‘‘ahosi kammaṃ nāhosi kammavipāko’’tipi vuttanti āha ‘‘yaṃ pana vipākavāraṃ na labhī’’tiādi.

Atītasseva kammassa avipakkavipākassa paccuppannabhave paccayasampattiyā vipaccamānaṃ vipākaṃ gahetvā ‘‘ahosi kammaṃ atthi kammavipāko’’ti vuttanti āha ‘‘yaṃ pana atīte āyūhita’’ntiādimāha. Atītasseva kammassa atikkantavipākakālassa ca paccuppannabhave parinibbāyantassa ca avipaccamānavipākaṃ gahetvā ‘‘ahosi kammaṃ natthi kammavipāko’’ti vuttanti āha ‘‘aladdhavipākavāra’’ntiādi. Atītasseva kammassa vipākārahassa avipakkavipākassa anāgatabhave paccayasampattiyā vipaccitabbaṃ vipākaṃ gahetvā ‘‘ahosi kammaṃ bhavissati kammavipāko’’ti vuttanti dassento ‘‘yaṃ pana atīte āyūhita’’ntiādimāha. Atītasseva kammassa atikkantavipākakālassa ca anāgatabhave parinibbāyitabbassa avipaccitabbavipākañca gahetvā ‘‘ahosi kammaṃ na bhavissati kammavipāko’’ti vuttanti āha ‘‘yaṃ anāgate vipākavāraṃ na labhissatī’’tiādi. Evaṃ tāva atītakammaṃ atītapaccuppannānāgatavipākāvipākavasena chadhā dassitaṃ.

Idāni paccuppannabhave katassa diṭṭhadhammavedanīyassa idheva vipaccamānaṃ vipākaṃ gahetvā ‘‘atthi kammaṃ atthi kammavipāko’’ti vuttanti dassento ‘‘yaṃ pana etarahi āyūhita’’ntiādimāha. Yaṃ pana etarahi vipākavāraṃ na labhatītiādinā tasseva paccuppannassa kammassa paccayavekallena idha avipaccamānañca diṭṭheva dhamme parinibbāyantassa idha avipaccamānañca vipākaṃ gahetvā ‘‘atthi kammaṃ natthi kammavipāko’’ti vuttanti dasseti. Paccuppannasseva kammassa upapajjavedanīyassa aparapariyāyavedanīyassa ca anāgatabhave vipaccitabbavipākaṃ gahetvā ‘‘atthi kammaṃ bhavissati kammavipāko’’ti vuttanti āha ‘‘yaṃ pana etarahi āyūhitaṃ anāgate vipākavāraṃ labhissatī’’tiādi. Paccuppannasseva kammassa upapajjavedanīyassa paccayavekallena anāgatabhave avipaccitabbañca anāgatabhave parinibbāyitabbassa aparapariyāyavedanīyassa avipaccitabbañca vipākaṃ gahetvā ‘‘atthi kammaṃ na bhavissati kammavipāko’’ti vuttanti āha ‘‘yaṃ pana vipākavāraṃ na labhissatī’’tiādi.


我来为您直译这段巴利文：
1.234-235) 为显示分别十二业而说"更有"等。其中取过去生所作业于过去生已熟异熟而说"有业有业异熟"故说"于过去积集业"等。"异熟分"即成熟机会异熟分。以"得异熟分"此所说义以"生结生"等显示。其中以"生结生"此亦说施结生业之与转起异熟性。但唯说与转起异熟者以生色为首说。取彼过去业之现法受、生受因缘不足于过去生未熟异熟,及过去已般涅槃之现法受、生受、后后受业之未熟异熟而说"有业无业异熟"故说"不得异熟分"等。
取过去业之未熟异熟于现生因缘圆满而成熟异熟而说"有业有业异熟"故说"于过去积集"等。取过去业已过异熟时及于现生般涅槃者之不成熟异熟而说"有业无业异熟"故说"未得异熟分"等。取过去业堪异熟之未熟异熟于未来生因缘圆满应成熟异熟而说"有业当有业异熟"故显示说"于过去积集"等。取过去业已过异熟时及于未来生应般涅槃之不应成熟异熟而说"有业当无业异熟"故说"于未来不得异熟分"等。如是首先以过去业对过去现在未来异熟非异熟六种显示。
今显示取现生所作现法受于此成熟异熟而说"有业有业异熟"故说"于今积集"等。以"于今不得异熟分"等显示取彼现在业因缘不足于此不成熟及于现法般涅槃者于此不成熟异熟而说"有业无业异熟"。取现在业之生受、后后受于未来生应成熟异熟而说"有业当有业异熟"故说"于今积集于未来得异熟分"等。取现在业之生受因缘不足于未来生不应成熟及于未来生应般涅槃者后后受不应成熟异熟而说"有业当无业异熟"故说"不得异熟分"等。


Evañca paccuppannakammaṃ paccuppannānāgatavipākāvipākavasena catudhā dassetvā idāni anāgatabhave katassa kammassa anāgate vipaccitabbavipākaṃ gahetvā ‘‘bhavissati kammaṃ bhavissati kammavipāko’’ti vuttanti dassento ‘‘yaṃ panānāgate āyūhissatī’’tiādimāha. Tasseva anāgatassa kammassa paccayavekallena avipaccitabbañca anāgatabhave parinibbāyitabbassa avipaccitabbañca vipākaṃ gahetvā ‘‘bhavissati kammaṃ na bhavissati kammavipāko’’ti vuttanti āha ‘‘yaṃ pana vipākavāraṃ na labhissatī’’tiādi . Evaṃ anāgatakammaṃ anāgatavipākāvipākavasena dvidhā dassitaṃ. Evantiādinā yathāvuttadvādasakammāni nigameti.

Idāni sabbesu yathāvuttappabhedesu kammesu yāni abhidhammanayena vibhattāni soḷasa kammāni, yāni ca paṭisambhidāmaggapariyāyena vibhattāni dvādasa kammāni, tāni sabbāni suttantikapariyāyena vibhattesu ekādasavidhesuyeva kammesu antogadhāni, tāni ca diṭṭhadhammavedanīyaupapajjavedanīyaaparapariyāyavedanīyesu tīsuyeva antogadhānīti dassento ‘‘iti imāni cevā’’tiādimāha. Tattha attano ṭhānā osakkitvāti attano yathāvuttadvādasasoḷasappabhedasaṅkhātaṭṭhānato parihāpetvā, taṃ taṃ pabhedaṃ hitvāti vuttaṃ hoti. Ekādasa kammāniyevabhavantīti taṃsabhāvānaṃyeva kammānaṃ dvādasadhā soḷasadhā ca vibhajitvā vuttattā evamāha. Yasmā ekādasadhā vuttakammāni diṭṭhadhammavedanīyāni vā siyuṃ upapajjavedanīyāni vā aparapariyāyavedanīyāni vā, tasmā vuttaṃ ‘‘tīṇiyeva kammāni hontī’’ti.

Tesaṃ saṅkamanaṃ natthīti tesaṃ diṭṭhadhammavedanīyādīnaṃ saṅkamanaṃ natthi, saṅkamanaṃ upapajjavedanīyādibhāvāpatti. Tenāha ‘‘yathāṭhāneyeva tiṭṭhantī’’ti, attano diṭṭhadhammavedanīyādiṭṭhāneyeva tiṭṭhantīti attho. Diṭṭhadhammavedanīyameva hi paṭhamajavanacetanā, upapajjavedanīyameva sattamajavanacetanā, majjhe pañca aparapariyāyavedanīyamevāti natthi tesaṃ aññamaññaṃ saṅgaho, tasmā attano attano diṭṭhadhammavedanīyādisabhāveyeva tiṭṭhanti. Teneva bhagavatā – ‘‘diṭṭhe vā dhamme, upapajja vā, apare vā pariyāye’’ti tayo vikappā dassitā. Tenevāha ‘‘diṭṭhadhammavedanīyaṃ kamma’’ntiādi. Tattha ‘‘diṭṭhe vā dhamme’’ti satthā na vadeyyāti asati niyāme na vadeyya. Yasmā pana tesaṃ saṅkamanaṃ natthi, niyatasabhāvā hi tāni, tasmā satthā ‘‘diṭṭhe vā dhamme’’tiādimavoca.

Sukkapakkheti ‘‘alobho nidānaṃ kammānaṃ samudayāyā’’tiādinā āgate kusalapakkhe. Niruddheti ariyamaggādhigamena anuppādanirodhena niruddhe. Tālavatthu viya katanti yathā tāle chinne ṭhitaṭṭhāne kiñci na hoti, evaṃ kamme pahīne kiñci na hotīti attho. Tālavatthūti vā matthakacchinno tālo vutto pattaphalamakulasūciādīnaṃ abhāvato. Tato eva so aviruḷhidhammo. Evaṃ pahīnakammo sattasantāno. Tenāha ‘‘matthakacchinnatālo viyā’’ti. Anuabhāvaṃ kataṃ pacchato dhammappavattiyā abhāvato. Tenāha ‘‘yathā’’tiādi. Appavattikatakālo viyāti bījānaṃ sabbaso appavattiyā katakālo viya. Chinnamūlakānanti kilesamūlassa sabbaso chinnattā chinnamūlakānaṃ. Kilesā hi khandhānaṃ mūlāni.


我来为您直译这段巴利文：
如是显示现在业对现在未来异熟非异熟四种后,今显示取未来生所作业于未来应成熟异熟而说"当有业当有业异熟"故说"于未来将积集"等。取彼未来业因缘不足不应成熟及于未来生应般涅槃者不应成熟异熟而说"当有业当无业异熟"故说"不得异熟分"等。如是显示未来业由未来异熟非异熟二种。以"如是"等结说如所说十二业。
今显示于一切如所说差别业中以阿毗达摩说分别十六业,以无碍解道说分别十二业,彼一切摄入以经分别说十一种业中,彼等摄入现法受、生受、后后受三中而说"如是此等"等。其中"从自处退"即从自如所说十二十六差别名处减少,即舍彼彼差别之义。说"唯十一业"因同性业分别说为十二及十六故如是说。因十一种所说业或为现法受或生受或后后受,故说"唯三业"。
"彼等无转"即彼等现法受等无转,无转成生受等性。故说"住于如处",义为住于自现法受等处。因第一速行思唯现法受,第七速行思唯生受,中间五唯后后受故无彼等互摄,故住于自现法受等性。故世尊显示三选择:"或于现法,或生,或后后转"。故说"现法受业"等。其中"于现法"若无定则师不说。但因彼等无转,因彼等定性,故师说"于现法"等。
"白品"即"无贪为业集起因"等所来善品。"已灭"即由圣道证得不生灭而已灭。"如芭蕉树基"义为如切芭蕉树所立处无物,如是业已断无物。或"芭蕉树基"说切顶芭蕉树因无叶果芽针等。由此彼不生长法。如是已断业之有情相续。故说"如切顶芭蕉树"。"作无"因后法转起无故。故说"如"等。"作无转起时"如种子一切无转起所作时。"已断根"因烦恼根一切已断故已断根。因烦恼是蕴之根。


Vedanīyanti veditabbaṃ. Aññaṃ vatthu natthīti aññaṃ adhiṭṭhānaṃ natthi. Sugatisaññitāpi heṭṭhimantena saṅkhāradukkhato anapagatattā duggatiyo evāti vuttaṃ ‘‘sabbā duggatiyo’’ti, evaṃ vā ettha attho daṭṭhabbo. Lobho etassa kāraṇabhūto atthīti lobhaṃ, lobhanimittaṃ kammaṃ. Tathā dosanti etthāpi. Tenāha ‘‘lobhadosasīsena lobhajañca dosajañca kammameva niddiṭṭha’’nti. Vaṭṭavivaṭṭanti vaṭṭañca vivaṭṭañca.

Nidānasuttavaṇṇanā niṭṭhitā.

5. Hatthakasuttavaṇṇanā

35. Pañcame āḷaviyanti āḷaviraṭṭhe, na āḷavinagare. Tenāha ‘‘āḷaviyanti āḷaviraṭṭhe’’ti. Athāti avicchedatthe nipāto. Tattha bhagavato nisajjāya avicchinnāya evāti attho. Tenāha ‘‘eva’’ntiādi. Hatthato hatthaṃ gatattāti āḷavakassa yakkhassa hatthato sammāsambuddhassa hatthaṃ, tato rājapurisānaṃ hatthaṃ gatattā.

Māghassāti māghamāsassa. Evaṃ phaggunassāti etthāpi. Khurantarehi kaddamo uggantvā tiṭṭhatīti kaddamo khurantarehi uggantvā tiṭṭhati. Catūhi disāhi vāyanto vāto verambhoti vuccati verambhavātasadisattā.

Pañcadvārakāyanti pañcadvārānusārena pavattaṃ viññāṇakāyaṃ. Khobhayamānāti kilesakhobhavasena khobhayamānā cittaṃ saṅkhobhaṃ karontā. Cetasikāti manodvārikacittasannissitā. Tenāha ‘‘manodvāraṃ khobhayamānā’’ti. So rāgoti taṃsadiso rāgo. Bhavati hi taṃsadise tabbohāro yathā ‘‘sā eva tittirikā, tāni eva osadhānī’’ti. Yādiso hi ekassa puggalassa uppajjanakarāgo, tādiso eva tato aññassa rāgabhāvasāmaññato. Tena vuttaṃ ‘‘tathārūporāgo’’tiādi. Icchitālābhena rajanīyesu vā niruddhesu vatthūsu domanassuppattiyā dosapariḷāhānaṃ sambhavo veditabbo.

Na limpati anupalittacittattā. Sītibhūto nibbutasabbapariḷāhattā. Āsattiyo vuccanti taṇhāyo tattha tattha āsañjanaṭṭhena. Darathanti pariḷāhajātaṃ. Cetasoti sāmivacanaṃ.

Hatthakasuttavaṇṇanā niṭṭhitā.

6. Devadūtasuttavaṇṇanā


我来帮你翻译这段巴利文:
应当了知。没有其他事物意味着没有其他依处。即使是所谓的善趣，由于从最低层面上也未脱离行苦，所以都称为"一切恶趣"，或者应当如此理解其义。有贪欲作为其因即是贪，是由贪所生的业。同样对于瞋也是如此。因此说"以贪瞋为首而说明了由贪所生和由瞋所生的业"。轮回与涅槃即是轮回和涅槃。
《因缘经注》终
5. 《哈德卡经注》
35. 第五经中"在阿拉维"是指在阿拉维国，不是阿拉维城。因此说"阿拉维即是阿拉维国"。"然后"是表示连续的不变词。在此意为世尊的座位是连续不断的。因此说"如是"等。"从手到手传递"是指从阿拉瓦卡夜叉的手传到正等觉者的手，再从那里传到王臣的手。
"玛迦的"是指玛迦月。同样在"帕古那的"中也是如此。"泥土从蹄间升起停留"是指泥土从蹄间升起停留。从四方吹来的风称为韦兰巴风，因为与韦兰巴风相似。
"五门身"是指随五门转起的识身。"搅动"是以烦恼的搅动方式搅动，使心产生动摇。"心所"是依托

36. Chaṭṭhe devadūtānīti liṅgavipallāsaṃ katvā vuttanti āha ‘‘devadūtā’’ti, ubhayaliṅgaṃ vā etaṃ padaṃ, tasmā napuṃsakaliṅgavasena pāḷiyaṃ vuttassa pulliṅgavasena atthadassanaṃ kataṃ. Devoti maccūti abhibhavanaṭṭhena sattānaṃ attano vase vattāpanato maccurājā ‘‘devo’’ti vuccati. Yathā hi devo pakatisatte abhibhavati, evaṃ maccu sabbasatte abhibhavati, tasmā devo viyāti devo. ‘‘Tassa dūtā’’ti vatvā idānissa dūte tesaṃ dūtabhāvañca vibhāvetuṃ ‘‘jiṇṇabyādhimatā hī’’tiādi vuttaṃ. Tena codanatthena devassa dūtā viyāti devadūtāti dasseti. ‘‘Ahaṃ asukaṃ pamaddituṃ āgamissāmi, tuvaṃ tassa kese gahetvā mā vissajjehī’’ti maccudevassa āṇākarā dūtā viyāti hi dūtāti vuccanti.

Idāni saddhātabbaṭṭhena devā viya dūtāti devadūtāti dassento ‘‘devā viya dūtā’’tiādimāha. Tattha alaṅkatappaṭiyattāyāti idaṃ attano dibbānubhāvaṃ āvikatvā ṭhitāyāti dassanatthaṃ vuttaṃ. Devatāya byākaraṇasadisameva hoti na cirasseva jarābyādhimaraṇassa sambhavato. Visuddhidevānanti khīṇāsavabrahmānaṃ. Te hi carimabhave bodhisattānaṃ jiṇṇādibhedaṃ dassenti, tasmā antimabhavikabodhisattānaṃ visuddhidevehi upaṭṭhāpitabhāvaṃ upādāya tadaññesampi tehi anupaṭṭhāpitānampi tathā voharitabbatā pariyāyasiddhāti veditabbā. Disvāvāti visuddhidevehi dassite disvāva. Tatoyeva hi te visuddhidevānaṃ dūtā vuttā.

Kasmā āraddhanti kevalaṃ devadūte eva sarūpato adassetvāti adhippāyo. Devānaṃ dūtānaṃ dassanūpāyattā tathā vuttanti dassento ‘‘devadūtā…pe… samanuyuñjatī’’ti āha. Tattha devadūtā…pe… dassanatthanti devadūtānaṃ anuyuñjanaṭṭhānūpagassa kammassa dassanatthaṃ.

Ekacce therāti andhakādike viññāṇavādino ca sandhāya vadati. Nerayike niraye pālenti tato niggantuṃ appadānavasena rakkhantīti nirayapālā. Atha vā nirayapālatāya nerayikānaṃ nirayadukkhena pariyonaddhāya alaṃ samatthāti nirayapālā. Tanti ‘‘natthi nirayapālā’’ti vacanaṃ. Paṭisedhitamevāti ‘‘atthi nirayesu nirayapālā atthi ca kāraṇikā’’tiādinā nayena abhidhamme (kathā. 866) paṭisedhitameva. Yadi nirayapālā nāma na siyuṃ, kammakāraṇāpi na bhaveyya. Sati hi kāraṇike kammakāraṇāya bhavitabbanti adhippāyo. Tenāha ‘‘yathā hī’’tiādi. Etthāha – ‘‘kiṃ panete nirayapālā nerayikā, udāhu anerayikā’’ti. Kiñcettha – yadi tāva nerayikā nirayasaṃvattaniyena kammena nibbattā, sayampi nirayadukkhaṃ paccanubhaveyyuṃ, tathā sati aññesaṃ nerayikānaṃ ghātanāya asamatthā siyuṃ, ‘‘ime nerayikā ime nirayapālā’’ti vavatthānañca na siyā. Ye ca ye ghātenti, tehi samānarūpabalappamāṇehi itaresaṃ bhayasantāsā na siyuṃ. Atha anerayikā, nesaṃ tattha kathaṃ sambhavoti? Vuccate – anerayikā nirayapālā anirayagatisaṃvattaniyakammanibbattito. Nirayūpapattisaṃvattaniyakammato hi aññeneva kammunā te nibbattanti rakkhasajātikattā. Tathā hi vadanti sabbatthivādino –

‘‘Kodhā kurūrakammantā, pāpābhirucino tathā;

Dukkhitesu ca nandanti, jāyanti yamarakkhasā’’ti.


我来 助你翻译这段巴利文：
36. 第六经中"天使们"是通过性别变化而说的，因此说"天使"，或者这个词是双性词，所以对经文中以中性说的内容用阳性来显示其义。"天"即是死亡，因为以征服义，使众生处于自己的控制之下，死王被称为"天"。正如天征服常人，死亡也征服一切众生，因此如天一般称为天。说"他的使者"后，现在为了显示他的使者们及其使者的本质，说"因为老、病、死"等。由此表明以催促义而成为天的使者，故称天使。如同说"我将来征服某人，你抓住他的头发不要放"这样作为死天的命令执行者的使者一般，所以称为使者。
现在为显示以当信义如天的使者即是天使，故说"如天的使者"等。其中"装饰庄严"是为了显示显现自己的天威力而住立而说的。与天神的解说相似，因为不久就会有老、病、死的发生。"清净天"是指漏尽的梵天。因为他们在最后一生向菩萨显示老等差别，所以依据最后一生的菩萨被清净天所侍奉的情况，应知对其他虽未被他们侍奉者也可以方便说为如此。"见了"即是见到被清净天所显示的。正因如此，他们被说为清净天的使者。
"为何开始"意为不仅仅显示天使的自性。为显示是因为见到天的使者的方便而如此说，故说"天使...详问"。其中"天使...为见"即是为了显示适合详问天使的业。
"某些长老"是指安达卡等识论者而说。镇守地狱众生，以不让他们出来的方式守护，故称为地狱守卫。或者，因为以地狱守卫的身份对地狱众生以地狱之苦包围而有能力，故称地狱守卫。"这"即是"无地狱守卫"的说法。"已被否定"即是在阿毗达磨中以"地狱中有地狱守卫也有刑罚执行者"等方式已被否定。如果没有所谓的地狱守卫，就不会有刑罚。因为有执行者才会有刑罚的执行，这是其意趣。因此说"正如"等。在此问："这些地狱守卫是地狱众生还是非地狱众生？"对此，如果是地狱众生，由导向地狱的业而生，他们自己也会经受地狱之苦，如此则无法胜任杀害其他地狱众生，也不会有"这些是地狱众生，这些是地狱守卫"的区分。那些杀害者与被杀者有相同的色力量，就不会令他人产生恐惧战栗。如果是非地狱众生，他们如何能在那里存在呢？答：地狱守卫是非地狱众生，因为不是由导向地狱趣的业所生。他们是由异于导向地狱投生的业而生，因为属于罗刹种类。因此说一切有部：
"暴怒行凶恶，
乐于作恶事；
见他受苦乐，
生为阎罗刹。"


Tattha yadeke vadanti ‘‘yātanādukkhaṃ paṭisaṃvedeyyuṃ, atha vā aññamaññaṃ ghāteyyu’’ntiādi, tayidaṃ asāraṃ nirayapālānaṃ nerayikabhāvasseva abhāvato. Yadipi anerayikā nirayapālā, ayomayāya pana ādittāya sampajjalitāya sajotibhūtāya nirayabhūmiyā parikkamamānā kathaṃ dāhadukkhaṃ nānubhavantīti? Kammānubhāvato. Yathā hi iddhimanto cetovasippattā mahāmoggallānādayo nerayike anukampantā iddhibalena nirayabhūmiṃ upagatā dāhadukkhena na bādhīyanti, evaṃ sampadamidaṃ daṭṭhabbaṃ.

Iddhivisayassa acinteyyabhāvatoti ce? Idampi taṃsamānaṃ kammavipākassa acinteyyabhāvato. Tathārūpena hi kammunā te nibbattā yathā nirayadukkhena abādhitā eva hutvā nerayike ghātenti, na cettakena bāhiravisayābhāvo yujjati iṭṭhāniṭṭhatāya paccekaṃ dvārapurisesupi vibhattasabhāvattā. Tathā hi ekaccassa dvārassa purisassa ca iṭṭhaṃ ekaccassa aniṭṭhaṃ, ekaccassa ca aniṭṭhaṃ ekaccassa iṭṭhaṃ hoti. Evañca katvā yadeke vadanti ‘‘natthi kammavasena tejasā parūpatāpana’’ntiādi, tadapāhataṃ hoti. Yaṃ pana vadanti ‘‘anerayikānaṃ tesaṃ kathaṃ tattha sambhavo’’ti niraye nerayikānaṃ yātanāsabbhāvabhāvato. Nerayikasattayātanāyoggañhi attabhāvaṃ nibbattentaṃ kammaṃ tādisanikanti vināmitaṃ nirayaṭṭhāne eva nibbatteti. Te hi nerayikehi adhikatarabalārohapariṇāhā ativiya bhayānakadassanā kurūratarapayogā ca honti. Eteneva tattha nerayikānaṃ vibādhakakākasunakhādīnampi nibbattiyā atthibhāvo saṃvaṇṇitoti daṭṭhabbo.

Kathamaññagatikehi aññagatikabādhananti ca na vattabbaṃ aññatthāpi tathā dassanato. Yaṃ paneke vadanti ‘‘asattasabhāvā eva niraye nirayapālā niraye sunakhādayo cā’’ti, tampetesaṃ matimattaṃ aññattha tathā adassanato. Na hi kāci atthi tādisī dhammappavatti, yā asattasabhāvā, sampatisattehi appayojitā ca atthakiccaṃ sādhentī diṭṭhapubbā. Petānaṃ pānīyanivārakānaṃ daṇḍādihatthānañca purisānaṃ sabbhāve asattabhāve ca visesakāraṇaṃ natthīti tādisānaṃ sabbhāve kiṃ pāpakānaṃ vattabbaṃ. Supinopaghātopi atthakiccasamatthatāya appamāṇaṃ dassanādimattenapi tadatthasiddhito. Tathā hi supine āhārūpabhogādinā na atthasiddhi, iddhinimmānarūpaṃ panettha laddhaparihāraṃ iddhivisayassa acinteyyabhāvato. Idhāpi kammavipākassa acinteyyabhāvatoti ce? Taṃ na, asiddhattā. Nerayikānaṃ kammavipāko nirayapālāti siddhamettaṃ, vuttanayena pāḷito ca tesaṃ sattabhāvo eva siddho. Sakkā hi vattuṃ sattasaṅkhātā nirayapālasaññitā dhammappavatti sābhisandhikaparūpaghāti atthakiccasabbhāvato ojāhārādi rakkhasasantati viya. Abhisandhipubbakatā cettha na sakkā paṭikkhipituṃ tathā tathā abhisandhiyā ghātanato. Tato eva na saṅghātapabbatehi anekantikatā. Ye pana vadanti ‘‘bhūtavisesā eva te vaṇṇasaṇṭhānādivisesavanto bheravākārā narakapālāti samaññaṃ labhantī’’ti, tadasiddhaṃ ujukameva pāḷiyaṃ ‘‘atthi niraye nirayapālā’’ti vādassa patiṭṭhāpitattā.


我来帮你翻译这段巴利文：
其中有些人说"他们会感受折磨之苦，或者会互相残杀"等，这是无意义的，因为地狱守卫根本就不是地狱众生。虽然地狱守卫是非地狱众生，但在炽热、燃烧、发光的铁制地狱地面上行走时，为何不经受烧灼之苦呢？这是由于业力。正如具神通、得心自在的大目犍连等人，悲悯地狱众生，以神通力前往地狱地面而不受烧灼之苦，这种情况也应当如此理解。
如果说是因为神通境界不可思议？这也与之相同，因为业果不可思议。他们是由如此业而生，以至于不受地狱之苦而能杀害地狱众生，且不应因此而否定外部境界的存在，因为可意不可意性在每个门卫中都有区别的自性。因此对某一门卫来说可意的对另一个是不可意的，对某一个不可意的对另一个是可意的。这样，某些人所说"依业力无法以火焰使他人受苦"等也就被否定了。而他们说"非地狱众生的他们如何能在那里存在"，这是因为地狱中有地狱众生受苦的存在。能产生适合地狱众生受苦的身体的业，被如此意欲所引导而在地狱处所生起。他们比地狱众生有更大的力量、身材和体型，具有极其可怕的外貌，且行为更为凶残。由此也应当理解在那里有能够伤害地狱众生的乌鸦、狗等的生起存在也被解说了。
不应说"如何由其他趣的众生来伤害其他趣的众生"，因为在其他处也见到如此情况。而某些人说"在地狱中的地狱守卫和狗等本质上都不是有情"，这只是他们的想法而已，因为在其他处未见如此情况。不曾见到任何这样的法的运作：既非有情本质，又不被当前的有情所使用而能成就义利。在饿鬼之中有阻止饮水者和手持棍棒等的人的存在，在他们是否为有情性上没有差异原因，那么对这样的存在还有什么好说的呢？梦中的伤害也不是衡量能成就义利的标准，因为仅仅以见到等就能成就其义。因此在梦中不能以饮食受用等成就义利，而这里神通所化的形态得到了解释，因为神通境界不可思议。如果说这里也是因为业果不可思议？这不对，因为未成立。地狱众生的业果是地狱守卫这一点未经证实，而依所说的方式，从圣典中已证实他们确实是有情。因为可以说：名为地狱守卫的称为有情的法的运作是有目的地伤害他人的，如同以精气为食的罗刹相续。这里的有目的性也不能否认，因为以种种意图而杀害。正因如此，与撞击山也不相违。有些人说"他们只是特殊的大种，具有特殊的色相等，以可怕的形态而得到狱卒的名称"，这是未经证实的，因为在圣典中直接确立了"地狱中有地狱守卫"的说法。


Apica yathā ariyavinaye narakapālānaṃ bhūtamattatā asiddhā, tathā paññattimattavādinopi bhūtamattatā asiddhā sabbaso rūpadhammānaṃ atthibhāvasseva appaṭijānanato. Na hi tassa bhūtāni nāma paramatthato santi. Yadi paramatthaṃ gahetvā voharati, atha kasmā cakkhurūpādīni paṭikkhipatīti? Tiṭṭhatesā anavaṭṭhitatakkānaṃ appahīnavipallāsānaṃ vādavīmaṃsā. Evaṃ attheva niraye nirayapālāti niṭṭhamettha gantabbaṃ. Sati ca nesaṃ sabbhāve asatipi bāhire visaye narake viya desādiniyamo hotīti vādo na sijjhati, sati eva pana bāhire visaye desādiniyamoti daṭṭhabbaṃ.

Devadūtasarāpanavasena satte yathūpacite puññakamme yameti niyametīti yamo. Tassa yamassa vemānikapetānaṃ rājabhāvato rañño. Tenāha ‘‘yamarājā nāma vemānikapetarājā’’ti. Kammavipākanti akusalakammavipākaṃ. Vemānikapetā hi kaṇhasukkavasena missakaṃ kammaṃ katvā vinipātikadevatā viya sukkena kammunā paṭisandhiṃ gaṇhanti. Tathā hi maggaphalabhāginopi honti, pavattiyaṃ pana kammānurūpaṃ kadāci puññaphalaṃ, kadāci apuññaphalaṃ paccanubhavanti. Yesaṃ pana ariyamaggo uppajjati, tesaṃ maggādhigamato paṭṭhāya puññaphalameva uppajjatīti daṭṭhabbaṃ. Apuññaphalaṃ pubbe viya kaṭukaṃ na hoti, manussattabhāve ṭhitānaṃ viya mudukameva hotīti apare. Dhammiko rājāti ettha tassa dhammikabhāvo dhammadevaputtassa viya uppattiniyato dhammatāvasena veditabbo. Dvāresūti avīcimahānarakassa catūsu dvāresu. Khīṇāsavā brāhmaṇā nāma ukkaṭṭhaniddesena.

Anuyogavattanti anuyoge kate vattitabbavattaṃ. Āropentoti kārāpento, attano pucchaṃ uddissa paṭivacanaṃ dāpento pucchati. Parassa hi adhippāyaṃ ñātuṃ icchanto tadupagaṃ payogaṃ karonto pucchati nāma. Laddhinti gāhaṃ. Patiṭṭhāpentoti tattha niccakālaṃ kārāpento. Kāraṇaṃ pucchantoti yuttiṃ pucchanto. Samanubhāsatīti yathānuyuttamatthaṃ vibhūtaṃ katvā katheti.

Jiṇṇanti jarāpattiyā jiṇṇaṃ. Ekacco daharakālato paṭṭhāya paṇḍurogādinā abhibhūtakāyatāya jiṇṇasadiso hoti, ayaṃ na tathā jarāpattiyā jiṇṇoti dasseti. Gopānasī viya vaṅkanti vaṅkagopānasī viya vaṅkaṃ. Na hi vaṅkabhāvassa nidassanatthaṃ avaṅkagopānasī gayhati. Bhagganti bhaggasarīraṃ kaṭiyaṃ bhaggakāyattā. Tenāha ‘‘imināpissa vaṅkabhāvameva dīpetī’’ti. Daṇḍapaṭisaraṇanti ṭhānagamanesu daṇḍo paṭisaraṇaṃ etassāti daṇḍapaṭisaraṇaṃ tena vinā vattituṃ asamatthattā. Tenāha ‘‘daṇḍadutiya’’nti. Jarāturanti jarāya patthatasaṃkilantakāyaṃ. Sabbaso kimihataṃ viya mahākhallāṭaṃ sīsamassāti mahākhallāṭasīsaṃ. Sañjātavalinti samantato jātavalikaṃ. Jarādhammoti jarāpakatiko. Tenāha ‘‘jarāsabhāvo’’ti. Sabhāvo ca nāma tejodhātuyā uṇhatā viya na kadāci vigacchatīti āha ‘‘aparimutto jarāyā’’tiādi.


我来帮你翻译这段巴利文：
而且正如在圣律中地狱守卫是单纯大种的观点未经证实，同样对于主张仅有假名的人来说单纯大种也未经证实，因为完全不承认色法的存在。对他们来说，从胜义谛而言根本没有所谓的大种。如果他依胜义而说，那么为何又否定眼色等？让这些未断除颠倒见、思维不安定者的论辩检验搁置一旁。如此应当在此得出结论：地狱中确实有地狱守卫。在他们存在的情况下，即使没有外部境界，也像在地狱中一样有处所等的限定，这种说法是不成立的，应当理解只有在外部境界存在时才有处所等的限定。
阎魔是依天使的提醒而对众生依其所积集的福业进行裁定。那个阎魔因为是空居饿鬼之王，所以说"王"。因此说"所谓阎魔王即是空居饿鬼王"。"业果"是指不善业果。因为空居饿鬼造作黑白混杂的业，如同堕处天神一样以白业获得结生。因此他们也能获得道果，但在生存期间随业而有时经受福果，有时经受非福果。应当理解对于那些生起圣道的人，从证得圣道开始只生起福果。其他人说非福果不像以前那样剧烈，而是像处于人身时那样柔和。"如法的王"在此，他的如法性应当理解是如法天子一样依法性而定的生起。"诸门"是指在阿鼻大地狱的四个门。"漏尽的婆罗门"是以最胜的方式所说的。
"质问的规则"是被质问时应当遵循的规则。"使承担"是使作为，针对自己的问题而使给予回答而问。因为想要知道他人的意图而作相应的努力时称为问。"见解"是执取。"使安立"是使在那里经常作为。"问原因"是问道理。"详细说明"是将所问的义理清楚地说明。
"衰老"是因到达老年而衰老。有些人从年轻时起就因黄疸病等而身体衰弱，像衰老一样，这里不是那样，而是显示因到达老年而衰老。"如椽子般弯曲"是如弯曲的椽子般弯曲。因为不会取不弯的椽子来作为弯曲的譬喻。"破损"是身体破损，因为腰部身体破损。因此说"以此也显示他的弯曲性"。"以杖为依靠"是因为站立行走时以杖为依靠，因为没有杖就不能活动。因此说"以杖为伴"。"为老所困"是身体被老年所逼迫而疲惫。"大秃头"是头完全像被虫蛀一样成为大秃头。"生皱纹"是周遍生起皱纹。"是老法"是以老为自性。因此说"老的自性"。自性就像火界的热性一样永远不会离去，所以说"不离于老"等。


Atthato evaṃ vadati nāma, vācāya avadantopi atthāpattito evaṃ vadanto viya hoti viññūnanti attho. Taruṇo ahosiṃ yobbanena samannāgato. Ūrūnaṃ balaṃ etassa atthīti ūrubalī. Tena dūrepi gamanāgamanalaṅghanādisamatthataṃ dasseti, bāhubalīti pana iminā hatthehi kātabbakiccasamatthataṃ, javaggahaṇena vegasā pavattisamatthataṃ. Antarahitāti naṭṭhā. Ettha ca na kho panāhantiādi jarāya devadūtabhāvadassanaṃ. Tenāha ‘‘tenesa devadūto nāma jāto’’ti. Ābādhassa atthitāya ābādhikaṃ. Vividhaṃ dukkhaṃ ādahatīti byādhi, visesena vā ādhiyati etenāti byādhi, byādhi saṃjāto etassāti byādhitaṃ. Esa nayo dukkhitanti etthāpi.

Dutiyaṃ devadūtanti etthāpi vuttanayeneva attho veditabbo. Byādhinā abhihatoti byādhinā bādhito, upaddutoti attho.

Viparibhinnavaṇṇoti viparibhinnanīlavaṇṇo. Tañhi yattha yattha gahitapubbakaṃ, tattha tattha paṇḍuvaṇṇaṃ, maṃsussadaṭṭhāne rattavaṇṇaṃ, yebhuyyena ca nīlasāṭakapārutaṃ viya hoti. Tena vuttaṃ ‘‘viparibhinnanīlavaṇṇo’’ti.

‘‘Kolabhati, ko na labhatī’’ti nirayupagasseva vasenāyaṃ vicāraṇāti ‘‘yena tāva bahu pāpaṃ kata’’ntiādi āraddhaṃ. Bahu pāpaṃ katanti bahuso pāpaṃ kataṃ. Tena pāpassa bahulīkaraṇamāha. Bahūti vā mahantaṃ. Mahatthopi hi bahusaddo dissati ‘‘bahu vata kataṃ assā’’tiādīsu, garukanti vuttaṃ hoti. So garukaṃ bahulaṃ vā pāpaṃ katvā ṭhito niraye nibbattatiyeva, na yamapurisehi yamassa santikaṃ nīyatīti. Parittanti pamāṇaparittatāya kālaparittatāya ca parittaṃ. Purimasmiṃ atthe agarūti attho, dutiyasmiṃ abahulanti. Yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Kattabbameva karontīti daṇḍameva karonti. Anuvijjitvāti vīmaṃsitvā. Vinicchayaṭṭhānanti aṭṭakaraṇaṭṭhānaṃ. Parittapāpakammāti dubbalapāpakammā. Attano dhammatāyāti parehi asāriyamānepi attano dhammatāya saranti. Te hi pāpakammassa dubbalabhāvato katūpacitassa ca okāsārahakusalakammassa balavabhāvato attano dhammatāyapi saranti. Sāriyamānāpīti ‘‘idaṃ nāma tayā kataṃ puññakamma’’nti parehi sāriyamānāpi.

Ākāsacetiyanti girisikhare abbhokāse vivaṭaṅgaṇe katacetiyaṃ. Rattapaṭenāti rattavaṇṇena paṭena pūjesi paṭākaṃ katvā. Aggijālasaddanti paṭapaṭāyantaṃ narake aggijālasaddaṃ sutvāva. Attanā pūjitapaṭaṃ anussarīti tadā paṭākāya vātappahārasadde nimittassa gahitattā ‘‘mayā tadā ākāsacetiye pūjitarattapaṭasaddo viyā’’ti attanā pūjitapaṭaṃ anussari.

Sumanapupphakumbhenāti kumbhaparimāṇena sumanapuppharāsinā. ‘‘Dasādhikaṃ nāḷisahassakumbha’’nti keci, ‘‘pañcaambaṇa’’nti apare. Tīhipina sarati balavato pāpakammena byāmohito. Tuṇhī ahosīti ‘‘kammāraho aya’’nti tattha paṭikāraṃ apassanto tuṇhī ahosi.

Ekapakkhacchadanamattāhīti majjhimappamāṇassa gehassa ekacchadanappamāṇehi. Suttāhataṃ karitvāti kāḷasuttaṃ pātetvā. Yathā ratho sabbaso pajjalito hoti ayomayo, evaṃ yugādayopissa pajjalitā sajotibhūtā eva hontīti āha ‘‘saddhiṃ…pe… rathe yojetvā’’ti. Mahākūṭāgārappamāṇanti sattabhūmakamahākūṭāgārappamāṇaṃ.


我来帮你翻译这段巴利文：
在义上这样说，即使口中不说，在有智者看来，从义理推导也如同这样说。"我是年轻人，具足青春"。"有大腿力"是指他有大腿的力量。由此显示能够走远路来去跳跃等的能力，而"有臂力"则显示能够用手完成工作的能力，以"疾速"显示能够快速运动的能力。"消失"是灭失。这里"然而我"等是显示老为天使。因此说"因此他成为所谓天使"。因有病痛故为"病者"。"病"是带来各种苦痛，或特别压迫，"有病"是生起病痛。对于"苦恼"也是同样的解释方法。
"第二天使"在此也应当依前述方式理解其义。"被病所击"是被病所压迫，即是受困扰的意思。
"变色"是变成青黑色。因为无论在哪里被抓住，在那里就变成黄色，在肌肉丰满处变成红色，大多像披着青色衣服。因此说"变成青黑色"。
"谁获得，谁不获得"这种检查是针对堕地狱者而说，所以开始说"首先，造作很多恶业"等。"造作很多恶业"是多次造作恶业。由此说明恶业的频繁造作。或"很多"是巨大。因为多字也见于表示巨大义，如"她做了很多"等，即是说重大。他造作了重大或频繁的恶业而住，就会投生地狱，不会被阎魔的差使带到阎魔面前。"微小"是以量的微小和时的微小而微小。在前义中是不重的意思，在后义中是不频繁的意思。为了以譬喻显示所说的义理，故说"正如"等。"只做应做的"即是只施以惩罚。"审问"是调查。"判决处"是诉讼处。"微小恶业者"是微弱恶业者。"依自然"是即使不被他人提醒也依自然而忆念。因为由于恶业的微弱和已造作的得机会的善业的强大，他们也依自然而忆念。"被提醒"是被他人提醒说"你做了这样的功德"。
"空中塔庙"是在山顶露天空地所建的塔庙。"以红布"是以红色布料作旗帜供养。"听到火焰声"是听到地狱中噼啪作响的火焰声。"忆念自己供养的布"是因为当时抓住旗帜被风吹打的声音为相，而想到"如同我当时在空中塔庙供养的红布的声音"，而忆念自己供养的布。
"以素馨花钵"是以一钵量的素馨花堆。有些人说"一万零十那利量的钵"，其他人说"五安巴那"。即使被问三次也不记得，因为被强大的恶业迷惑。"保持沉默"是因为看不到在那里的对治而保持沉默。
"仅以一边遮覆"是以中等大小房屋的一边遮盖量。"做黑线标记"是划下黑线。正如铁制战车全部燃烧，其轭等也是燃烧发光的，所以说"连同......套在车上"。"如大重阁般大"是如七层大重阁般大。


Vibhattoti sattānaṃ sādhāraṇena pāpakammunā vibhatto. Hīnaṃ kāyanti hīnaṃ sattanikāyaṃ, hīnaṃ vā attabhāvaṃ. Upādāneti catubbidhe upādāne. Atthato pana taṇhādiṭṭhiggāhoti āha ‘‘taṇhādiṭṭhiggahaṇe’’ti . Sambhavati jarāmaraṇaṃ etenāti sambhavo, upādānanti āha ‘‘jātiyā ca maraṇassa cha kāraṇabhūte’’ti. Anupādāti anupādāya. Tenāha ‘‘anupādiyitvā’’ti. Sakalavaṭṭadukkhaṃ atikkantāti carimacittanirodhena vaṭṭadukkhassa kilesānampi asambhavato sabbaṃ vaṭṭadukkhaṃ atikkantā.

Devadūtasuttavaṇṇanā niṭṭhitā.

7. Catumahārājasuttavaṇṇanā

37. Sattame amā saha vattanti tasmiṃ tasmiṃ kicceti amaccā, sahitā. Parisati bhavāti pārisajjā, parivāraṭṭhāniyā parisāpariyāpannā. Tenāha ‘‘paricārikadevatā’’ti. Tātāti ālapanaṃ. Evanti ‘‘kacci bahū manussā’’tiādinā vuttākārena. Aṭṭha vāreti ekasmiṃ aḍḍhamāse catukkhattuṃ tathā itarasminti evaṃ aṭṭha vāre. Adhiṭṭhahantīti adhitiṭṭhanti. Paṭijāgarontīti paṭi paṭi jāgaronti. Puññaṃ karontā hi sattā jāgaronti nāma kātabbakiccappasutattā, itare pana supanti nāma sahitaparahitavimuttattā. Cātuddasiuposathassa anugamanaṃ viya pannarasiuposathassa paccuggamanaṃ na labbhati divasābhāvato.

Tatoti tato tato. Taṃ upanissāyāti tā tā gāmanigamarājadhāniyo upanissāya. Adhivatthāti ārāmavanarukkhādīsu adhivatthā devatā. Teti te devā. Sandhāya kathetīti bhagavā katheti. Vuttanti aṭṭhakathāyaṃ vuttaṃ.

Niccaṃ nibaddhaṃ uposatho saṃvacchare saṃvacchare paṭi paṭi haritabbato pavattetabbato pāṭihāriyapakkho nāma. Guṇaṅgehīti uposathaṅgehi.

Vutthavāsoti vusitabrahmacariyavāso. Kattabbakiccanti dukkhādīsu pariññātādikiccaṃ. Otāretvāti chaḍḍetvā. Parikkhīṇabhavasaṃyojanoti sabbaso khīṇabhavabandhano. Kāraṇena jānitvāti vipassanāpaññāsahitāya maggapaññāya cattāri ariyasaccāni jānitvā.

Jānantoti ‘‘arahantānaṃ anukaraṇappaṭipatti esā, yadidaṃ sammadeva uposathānuṭṭhāna’’nti evaṃ uposathakammassa guṇaṃ jānanto. Evarūpenāti yādiso bhagavato uposathabhāvo vihito, evarūpena arahantānukaraṇena uposathakammena. Sakkā pahitatto vipassanaṃ ussukkāpetvā khīṇāsavasampattiṃ pāpuṇituṃ. Aṭṭhamaṃ uttānatthameva sattame vuttanayattā.

Catumahārājasuttavaṇṇanā niṭṭhitā.

9. Sukhumālasuttavaṇṇanā



我来帮你翻译这段巴利文：
"分别"是由众生共同的恶业而分别。"低劣身"是低劣的众生群，或低劣的自体。"在取"是在四种取中。实际上是贪爱和邪见的执取，所以说"在贪爱和邪见的执取中"。"生起"是由此而生起老死，即是取，所以说"作为生和死的六种因"。"不取"是不执取。因此说"不执取"。"超越一切轮回之苦"是因为最后心灭时轮回之苦和烦恼都不生起，所以超越一切轮回之苦。
《天使经注》终
7. 《四大王经注》
37. 第七经中"大臣"是在各种事务中一起行动者，和谐者。"随众"是在众中所生，是属于随从地位的众的成员。因此说"侍从天神"。"尊者"是称呼语。"如是"是以"是否众多人类"等所说的方式。"八次"是在一个半月中四次，另一个半月也是如此，这样共八次。"决意"是决定。"警醒"是一再警醒。行善的众生称为警醒，因为致力于应做之事，其他则称为睡眠，因为远离自他的利益。像随行十四日布萨那样，不能迎接十五日布萨，因为没有那天。
"从那里"是从那里那里。"依此"是依那些村镇都城。"居住"是居住在园林树木等处的天神。"他们"是那些天神。"意指而说"是世尊所说。"所说"是在义疏中所说。
"神变月"是因为每年每年都要遵行、实行的常规布萨。"功德支"是布萨支。
"已住梵行"是已住于应住的梵行。"应做之事"是对苦等应了知等之事。"舍弃"是抛弃。"结生已尽"是一切生的束缚已完全断尽。"以因而知"是以与观慧相应的道慧知四圣谛。
"知道"是如此知道布萨行为的功德："这是效法阿罗汉的修行，即是正确地行持布萨"。"如是"是像世尊所制定的布萨那样，以这种效法阿罗汉的布萨行为。精进努力的人能够增长观慧而达到漏尽的成就。第八经义理显明，因为在第七经中已说其方法。
《四大王经注》终
9. 《细软经注》

39. Navame niddukkhoti kāyikacetasikadukkhavirahito. Sadukkhe hi savighāte sukhumālattā anavasarā, tasmā sukhito niddukkhatāya sukhumālo nāma. Yāvassa sukhumālattā paramukkaṃsagatāti āha ‘‘paramasukhumālo’’ti. Ativiya sukhumāloti attho. Antamatītaṃ accantaṃ. Sabbadā sukhumāloti āha ‘‘satataniddukkho’’ti. Cariyakāleti bodhicariyāya caraṇakāle. Tenāti bodhisattena. Aññattha pana padumanti rattaṃ kamalaṃ. Puṇḍarīkanti setaṃ vuccati. Itarāti itarapokkharaṇiyo. ‘‘Bodhisattassa kirā’’tiādikaṃ pokkharaṇīnaṃ uppattidassanaṃ. Kuddālakammakāreti khaṇake. Pokkharaṇiṭṭhānānīti pokkharaṇikhaṇanayoggaṭṭhānāni. Gaṇhāpesīti khaṇāpesi. Pokkharaṇisaddo cettha tādise jalāsaye niruḷho daṭṭhabbo paṅkajādisaddā viya. Sopānabāhukānaṃ matthakaṭṭhānaṃ uṇhīsanti adhippetaṃ. Udakasecananāḷikāti udakacchaṭāvissajjananāḷiyantāni. Pañcavidhāti vaṇṇavasena jātivasena ca.

Kho panassāti nipātamattaṃ. Kāsika-saddo ativiya saṇhe sukhume mahagghavatthe niruḷho, aññasmimpi tathājātike ruḷhivasena pavattatīti daṭṭhabbaṃ. Tenāha ‘‘akāsikaṃ candana’’nti. Hemante vāso hemantaṃ, hemantaṃ arahatīti hemantiko, pāsādo. ‘‘Itaresupi eseva nayo’’ti vatvā tadeva nesaṃ arahataṃ dassetuṃ ‘‘tattha hemantiko’’tiādi vuttaṃ. Sajālānīti sajālavātapānāni, udakayantānīti udakadhārāvissandanakayantāni. Pāsādamatthaketi pāsādassa upariākāsatale. Bandhitvāti payojitayante sukkhamahiṃsacammaṃ bandhitvā. Yantaṃ parivattetvāti yathāpayojitaṃ yantaṃ pāsāṇāropanatthañceva puna tesaṃ vissajjanatthañca parivattetvā. Tasmiṃ vissajjentīti chadanapiṭṭhe baddhasukkhamahiṃsacamme vissajjenti.

Sahassathāmanti purisasahassabalaṃ, purisasahassena vahitabbabhāravahaṃ. Pallaṅke nisinnovāti ratanamayapallaṅke yathānisinno eva. Uppatanākārapattanti uppatitvā ṭhitaṃ viya. Jiyaṃ pothentassāti jiyāghātaṃ karontassa. Jiyappahārasaddoti jiyāghātasaddo. Yante baddhanti yantabaddhaṃ katvā ṭhapitaṃ. Saddantareti thāmamajjhimassa purisassa saddasavanaṭṭhāne. Gāvutassa catuttho bhāgo kosotipi vuccati dvisahassadaṇḍappamāṇaṭṭhānaṃ.

Sabbaṭṭhānānīti mahāpurisassa tāni tāni sabbāni vasanaṭṭhānāni. Sikhābaddhoti purisasabhāvasseva visesato dassanametaṃ. Na uppilāvitabhāvatthanti uppilāvitabhāvasaṅkhātaṃ atthaṃ na kathesīti attho. Tassa hi bodhimūleyeva setughāto. Tenevāti appamādalakkhaṇassa dīpanato eva. Attānaṃ atikkamitvāti attano jarāpattiṃ acintetvā aṭṭīyati. Na panesa maggena pahīno tadā maggassa anadhigatattā. Sikkhaṃ paṭikkhipitvāti yathāsamādinnasikkhaṃ pahāya.

Aviparītabyādhiādisabhāvāvāti ekantena byādhiādisabhāvā eva. Evaṃ jigucchāvihārenāti evaṃ sakalasseva vaṭṭadukkhassa jigucchanavihārena viharantassa. Evaṃ jigucchananti evaṃ parassa jigucchanaṃ. Paraṃ ajigucchamānoti karuṇāyanena evaṃ paraṃ ajigucchanto. Abhibhosmīti abhibhavitā asmi. Ussāho ahūti caturaṅgasamannāgataṃ vīriyameva catubbidhasammappadhānavīriyañca ahosi, yena maggabrahmacariyaparāyaṇo jāto.

Sukhumālasuttavaṇṇanā niṭṭhitā.

10. Ādhipateyyasuttavaṇṇanā



我来帮你翻译这段巴利文：
39. 第九经中"无苦"是远离身心之苦。因为在有苦有恼时，由于细软性而无机会，所以因无苦而快乐称为细软。直到他的细软性达到最极致，所以说"最细软"。意思是非常细软。"究竟"是超越边际。因为永远细软，所以说"常无苦"。"行道时"是行菩萨行的时候。"他"是菩萨。在其他处"莲花"是指红莲，"白莲"是指白色的。"其他"是其他莲池。"据说菩萨"等是显示莲池的生起。"掘土工人"是挖掘者。"莲池处"是适合挖掘莲池的地方。"令取"是令挖掘。这里莲池一词应当视为在此类水池中固定的用法，如同莲花等词。"阶梯扶手顶处的冠"是指所谓的顶部。"洒水管"是喷水的机械装置。"五种"是依颜色和种类。
"又其"只是词助词。迦尸一词固定用于极其细滑昂贵的布料，依用法也用于其他类似的事物，应当如是理解。因此说"非迦尸旃檀"。"冬住"是冬季，"适合冬季"是宫殿。说"在其他也是这个方法"后，为了显示它们的适合性，而说"其中冬季"等。"有窗"是有窗棂，"机器"是流水装置。"宫殿顶"是宫殿上部的空中。"绑上"是在运作的机器上绑上干牛皮。"转动机器"是为了升起石头和再次放下它们而转动已安装的机器。"在那里放下"是在屋顶上放下绑着的干牛皮。
"千力"是千人之力，能负担千人所能负担的重量。"坐在座上"是正如坐在宝座上。"到达飞起状态"是如同飞起而住。"弹弓弦"是击打弓弦。"弓弦击打声"是弓弦击打的声音。"机器装置"是作为机器装置而设置。"声间"是中等力量的人的声音所及之处。"拘厮"也称为四分之一由旬，即二千竿量的地方。
"一切处"是大士的那些一切住处。"结顶髻"是这只是显示人性的特征。"不说浮夸之义"是意思是不说所谓浮夸的意义。因为他在菩提树下就断除了桥梁。"就因为这个"是因为显示不放逸的特征。"超越自己"是不考虑自己到达老年而苦恼。但这不是由道断除，因为那时还未证得道。"舍弃学处"是舍弃已受持的学处。
"不违反病等自性"就是必定具有病等自性。"如是以厌离住"是如此以厌离一切轮回苦而住。"如是厌恶"是如此厌恶他人。"不厌恶他人"是以悲悯而如此不厌恶他人。"我胜过"是我已胜过。"有精进"是有具足四支的精进和四正勤的精进，由此而成为以道梵行为归趣。
《细软经注》终
10. 《增上经注》

40. Dasame abhibhavitvā pavattanaṭṭhena adhipati yaṃ kiñci jeṭṭhakaṃ na kārakaṃ attānaṃ adhipatīti katvā attā eva adhipati, tato āgataṃ attādhipateyyaṃ. Tenāha ‘‘attāna’’ntiādi. Lokanti sattalokaṃ. So ca kho iddhividhādiguṇavisesayutto adhippeto adhipatibhāvassa adhippetattā. Navavidhaṃ lokuttaradhammanti ukkaṭṭhaniddesena vuttaṃ. Iti bhavoti evaṃ sampattibhavo, tattha evaṃ abhivuddhīti. Sampattibhavassa hetūti taṃtaṃsampattibhavassa tattha ca abhivuddhiyā hetu. Jātinimittassa kammabhavassa katūpacitattā jāti antopaviṭṭhā. Jarādīsupi eseva nayo hetusiddhiyā phalasiddhito.

Asallīnanti na saṅkocappattaṃ. Upaṭṭhitāti kāyādisabhāvasallakkhaṇavasena upaṭṭhitā. Asammuṭṭhā sammosābhāvato. Asāraddhoti sārambhassa sārambhahetūnañca vikkhambhanena asāraddho. Ekaggaṃ anekaggabhāvassa dūrasamussāpitattā. Nimmalaṃ katvāti rāgādimalānaṃ apanayanena malarahitaṃ katvā. Gopāyatīti saṃkilesānatthato rakkhati. Ayanti evaṃpaṭipanno bhikkhu. Suddhamattānaṃ pariharati asuddhabhāvassa kilesassapi abhāvato.

Atikkamitvāmaññasīti asakkhiṃ katvā maññasi. Tāya taṇhāya nibbattoti tammayo, taṇhāvasiko. Tassa bhāvo tammayatā, tassā tammayatāya abhāvena. Na hāyati paññādiguṇavepullappattiyā.

Ādhipateyyasuttavaṇṇanā niṭṭhitā.

Devadūtavaggavaṇṇanā niṭṭhitā.

5. Cūḷavaggo

1. Sammukhībhāvasuttavaṇṇanā

41. Pañcamassa paṭhame sammukho bhavati yena so sammukhībhāvo, purato vijjamānatā, tasmā sammukhībhāvā. Puññakammanti dānasaṅkhātaṃ puññakammaṃ. Dve dhammā sulabhā bāhirattā yathāsakaṃ paccayasamavāyena labbhanato. Saddhā pana dullabhā pacurajanassa anavaṭṭhitakiccattā. Tenevāha ‘‘puthujjanassā’’tiādi.

Sammukhībhāvasuttavaṇṇanā niṭṭhitā.

2. Tiṭhānasuttavaṇṇanā



我来帮你翻译这段巴利文：
40. 第十经中"以征服而运作义为增上",任何上首非作者,以自己为增上,即是自增上,由此而来的即是自增上。因此说"自己"等。"世间"是有情世间。而且这里是指具有神变等殊胜功德者,因为意指增上性。"九种出世间法"是以最胜的方式所说。"如是有"是如是成就有,即是在那里如是增长。"成就有的因"是各种成就有和在那里增长的因。因为造作积集是生的因的业有,所以生包含在内。在老等中也是这个方法,因为因成就故果成就。
"不退缩"是不生怯懦。"现起"是依身等自性观察而现起。"不忘失"因为没有忘失。"不激动"是因为镇伏激动和激动因而不激动。"专一"因为远离不专一性而高竖。"使清净"是以去除贪等垢而使无垢。"守护"是从杂染危害中保护。"此"是如是修行的比丘。保持清净自我,因为不清净的烦恼也不存在。
"认为超越"是认为能够。"由彼爱生"是由彼所成,受爱支配。它的状态是由彼所成性,以无彼由彼所成性。"不退减"因为达到慧等功德的圆满。
《增上经注》终
《天使品注》终
5. 小品
1. 《现前经注》
41. 第五品第一经中"现前"是由此而有现前性,在前面存在,所以从现前。"福业"是指布施等福业。"二法容易获得"是因为外在性,依各自的因缘和合而可得。但"信"难得,因为众多人事务不定。因此说"凡夫"等。
《现前经注》终
2. 《三处经注》

42. Dutiye macchariyameva malaṃ macchariyamalaṃ, cittassa malīnasabhāvāpādanato vigataṃ macchariyamalaṃ etthāti vigatamacchariyamalaṃ. Gedhābhāvena koci kiñci dentopi tattha āsattiṃ na vissajjeti, ayaṃ pana na tādisoti āha ‘‘vissaṭṭhacāgo’’ti. Malīnahatthova cittavisuddhiyā abhāvato. Dhotahatthova dhotahatthena kātabbakiccasādhanato. Tena vuttaṃ – ‘‘citte suddhe visujjhanti, iti vuttaṃ mahesinā’’ti. Yācituṃ yutto yācakānaṃ manorathapūraṇato. Yācayogo payogāsahehi yācakehi suṭṭhu yuttabhāvato. Taṃsamaṅgī eva tattha rato nāma, na cittamattenevāti āha ‘‘dānaṃ…pe… rato nāma hotī’’ti.

‘‘Uccā, bhante’’ti vatvā ayaṃ maṃ uccato vadatīti cinteyyāti puna ‘‘nātiuccā tumhe’’ti āha, sarīrenāti adhippāyo. Mecakavaṇṇassāti nīlobhāsassa. Pucchīti bhikkhū pucchi. Bhūmiyaṃ lekhaṃ likhanto acchīti paṭhamaṃ mañce nipajjitvā uṭṭhāya bhūmiyaṃ lekhaṃ likhanto acchi ‘‘akhīṇāsavoti maññanā hotū’’ti. Tathā hi rājā khīṇāsavassa nāma…pe… nivatti. Dhajapaggahitāvāti paggahitadhajāva. Silācetiyaṭṭhānanti thūpārāmassa ca mahācetiyassa ca antare silāya katacetiyaṭṭhānaṃ. Cetiyaṃ…pe… aṭṭhāsi sāvakassa taṃ kūṭāgāranti katvā.

Pacchābhāgenāti dhammakathikassa therassa piṭṭhipassena. Gonasoti maṇḍalasappo. Dhammassavanantarāya bahūnaṃ saggamaggappaṭilābhantarāyo bhaveyyāti adhippāyena ‘‘dhammassavanantarāyaṃ na karissāmī’’ti cintesi. Visaṃ vikkhambhetvāti vipassanātejena visavegaṃ vikkhambhetvā. Gāthāsahassanti gāthāsahassavantaṃ. Paṭṭhānagāthāyāti paṭṭhāpanagāthāya, ādigāthāyāti attho. Paṭṭhāna…pe… avasānagāthaṃ eva vavatthapesi, na dvinnaṃ antare vuttaṃ kilantakāyattā. Sarabhāṇaṃ sāyanhadhammakathā. Paggaṇhātīti paccakkhaṃ karontī gaṇhāti, sakkaccaṃ suṇātīti attho. Dhammakathanadivase dhammakathikānaṃ akilamanatthaṃ saddhā upāsakā siniddhabhojanaṃ madhupānakañca denti sarassa madhurabhāvāya sappimadhukatelādiñca bhesajjaṃ. Tenāha ‘‘ariyavaṃsaṃ kathessāmī’’tiādi. Catūhi dāṭhāhi ḍaṃsitvāti daḷhadaṭṭhabhāvadassanaṃ. Carissāmīti sammānessāmi, sakkaccaṃ suṇissāmīti attho. Nimmathetvāti nimmadditvā, apanetvāti attho.

Tiṭhānasuttavaṇṇanā niṭṭhitā.

3. Atthavasasuttavaṇṇanā

43. Tatiye attho nāma phalaṃ, taṃ etassa vasoti atthavaso. Hetu, attho etassa atthīti attho, so evāti āha ‘‘tayo atthe tīṇi kāraṇānī’’ti. Dhammadesanā nāma ukkaṭṭhaniddesena catunnaṃ ariyasaccānaṃ pakāsanāti āha ‘‘catusaccadhammaṃ pakāsetī’’ti. Aṭṭhakathaṃ ñāṇena paṭisaṃvedīti pāḷipadānaṃ atthaṃ vivaraṇañāṇena paṭi paṭi saṃvedanasīlo ‘‘ayaṃ imassa bhāsitassa attho’’ti. Etena atthapaṭisambhidābyāpāramāha. Pāḷidhammaṃ paṭisaṃvedīti pāḷigatiṃ pāḷiṃ padavivaraṇaṃ paṭi paṭi saṃvedanasīlo. Etena dhammapaṭisambhidābyāpāramāha.

Atthavasasuttavaṇṇanā niṭṭhitā.

4. Kathāpavattisuttavaṇṇanā

44. Catutthe pavattinīti yāva adhippetatthanigamanā avicchedena pavattinī. Paṭighātābhāvena appaṭihatā. Niyyānikā sappāṭihīrakā.

Kathāpavattisuttavaṇṇanā niṭṭhitā.

5. Paṇḍitasuttavaṇṇanā



我来帮你翻译这段巴利文：
42. 第二经中"吝啬垢"就是吝啬本身为垢，因为导致心的污浊性；"离吝啬垢"是离开了吝啬垢。因为无贪著，即使有人给予什么也不会放弃对它的执著，但这不是那样的，所以说"已舍施"。因为无心清净故如手不净。如手已洗因为成就已洗手应做之事。因此说："心净则清净，这是大仙所说。"适合乞求因为满足乞求者的愿望。与乞求相应因为与不羞耻的乞求者很好地相应。只有具足那个才叫做乐于其中，不是仅仅以心而已，所以说"行布施等乐于其中"。
说"高，尊者"后想"他说我高"，所以又说"你们不太高"，意思是身体。"深色"是带蓝光的。"问"是问比丘们。"在地上画线而住"是先躺在床上起来后在地上画线而住，"让他认为是漏尽者"。因此国王对漏尽者......而退回。"如升旗"是如升起的旗。"石塔处"是在塔园和大塔之间用石头做的塔处。塔......住立，因为把那尖顶阁作为声闻的。
"后面"是在说法长老的背后。"黑蛇"是圆形蛇。因为意图"会成为许多人获得天界和道的障碍"，所以想"我不会造成听法的障碍"。"镇伏毒"是以观慧之力镇伏毒力。"千偈"是有千偈的。"起始偈"是开始偈，即第一偈的意思。只确定开始......和结束偈，不说两者之间的，因为身体疲倦。晚课是傍晚说法。"持"是亲自领受，意思是恭敬听闻。在说法日，虔诚的优婆塞们为使说法者不疲劳而给予柔软的食物和蜜饮，为使声音甜美而给予酥油蜜油等药。因此说"我将说圣传"等。"以四牙咬"是显示咬得很紧。"我将行"是我将尊重，意思是我将恭敬听闻。"碾碎"是压碎，意思是除去。
《三处经注》终
3. 《义利经注》
43. 第三经中"义"是指果，这是它的力量故为义力。因，它有义故为义，正是这个，所以说"三义三因"。"说法"是以最胜的方式显示四圣谛，所以说"显示四谛法"。"以智体会义疏"是以解释智一再体会巴利语词的意义"这是这所说的意义"。由此说明义无碍解的作用。"体会巴利法"是一再体会巴利的进行、巴利、词的解释。由此说明法无碍解的作用。
《义利经注》终
4. 《谈话行经注》
44. 第四经中"行进"是直到达到所要的义理结论而无间断地行进。因为无障碍故"无碍"。"出离"是有奇迹的。
《谈话行经注》终
5. 《贤者经注》

45. Pañcame paṇḍitapaññattānīti paṇḍitehi paṭhamaṃ paññattāni. Kathitānīti seyyaso kathitāni. Mahāpurisehīti buddhabodhisattehi. Karuṇāti karuṇācetovimutti vuttā. Pubbabhāgoti tassa upacāro. Damoti indriyasaṃvaro ‘‘manacchaṭṭhānaṃ indriyānaṃ damana’’nti katvā. Attadamananti cittadamanaṃ. Puṇṇovāde (ma. ni. 3.396) ‘‘sakkhissasi kho, tvaṃ puṇṇa, iminā damūpasamenā’’ti āgatattā damoti vuttā khantipi. Āḷavake āḷavakasutte (saṃ. ni. 1.246; su. ni. 190) ‘‘saccā damā cāgā’’ti evaṃ vuttā paññāpi imasmiṃ sutte ‘‘damo’’ti vattuṃ vaṭṭati. Rakkhanaṃ gopanaṃ paṭijaggananti mātāpitūnaṃ manussāmanussakatūpaddavato rakkhanaṃ, byādhiādianatthato gopanaṃ, ghāsacchādanādīhi veyyāvaccakaraṇena paṭijagganaṃ. Santo nāma sabbakilesadarathapariḷāhūpasamena upasantakāyavacīsamācāratāya ca. Uttamaṭṭhena santānanti matteyyatādīhi seṭṭhaṭṭhena santānaṃ.

Idha imesaṃyeva tiṇṇaṃ ṭhānānaṃ karaṇenāti imasmiṃ sutte āgatānaṃ tiṇṇaṃ ṭhānānaṃ karaṇena nibbattanena. Etāni…pe… kāraṇānīti mātupaṭṭhānaṃ pitupaṭṭhānanti etāni dve uttamapurisānaṃ kāraṇāni. Uttamakiccakaraṇena hi mātāpituupaṭṭhākā ‘‘uttamapurisā’’ti vuttā. Tenāha ‘‘mātāpitu…pe… vutto’’ti. Anupaddavabhāvena khemaṃ.

Paṇḍitasuttavaṇṇanā niṭṭhitā.

6. Sīlavantasuttavaṇṇanā

46. Chaṭṭhe lokiyalokuttaramissakanti ettha ‘‘manussā puññaṃ pasavantī’’ti avisesena vuttattā bhāvanāmayassapi puññassa saṅgaṇhanato lokuttarassapi sambhavo daṭṭhabbo.

Sīlavantasuttavaṇṇanā niṭṭhitā.

7. Saṅkhatalakkhaṇasuttavaṇṇanā



我来帮你翻译这段巴利文：
45. 第五经中"贤者所施设"是由贤者最初施设。"所说"是由优者所说。"大人"是佛和菩萨。"悲"是说悲心解脱。"前分"是它的近行。"调伏"是根律仪，因为说"调伏以意为第六的诸根"。"自我调伏"是心的调伏。在《富楼那教导经》中说："富楼那，你能以此调伏而寂静"，所以忍耐也被说为调伏。在《阿罗婆迦经》中说："真实、调伏、舍"，如是所说的慧在此经中也可说为"调伏"。"保护、守护、照顾"是从人非人所作的危害中保护父母，从病等不利中守护，以供给饮食衣服等作照顾。"寂静"是因为寂静一切烦恼热恼，以及身语行为寂静。"最上者"是以孝养等最胜义为寂静者。
"在此以作这三处"是在此经中以作已生起的三处。"这些......因"是侍奉母、侍奉父这两个是最上人的因。因为以作最上之事，侍奉父母者被称为"最上人"。因此说"侍奉父母......所说"。因为无危害故"安稳"。
《贤者经注》终
6. 《持戒经注》
46. 第六经中"世间出世间混合"，这里因为说"人们生起福德"是不区分的，所以包括修习所成的福德，应当理解也可能有出世间的。
《持戒经注》终
7. 《有为相经注》

47. Sattame samecca sambhūya paccayehi kataṃ saṅkhataṃ. Nimittānīti sañjānanassa nimittāni. Hetupaccayasamavāye uppajjanaṃ uppādo, attalābho. Vayoti bhaṅgo. Ṭhitassāti uppādakkhaṇato uddhaṃ ṭhitikkhaṇapattassa. Sā panassa avatthā uppādāvatthāya bhinnāti katvā aññathattaṃ jarāti ca vuttā. Yasmā dhammo uppajjamāno eva bhijjati, tathā sati uppādabhaṅgā samānakkhaṇā siyuṃ, na ca taṃ yujjati, tasmā uppādāvatthāya bhinnā bhaṅgābhimukhāvatthā jarāti veditabbā. Ye pana ‘‘saṅkhārānaṃ ṭhiti natthī’’ti vadanti, tesaṃ taṃ micchā. Yathā hi tasseva dhammassa uppādāvatthāya bhinnā bhaṅgāvatthā icchitā, aññathā ‘‘aññaṃ uppajjati, aññaṃ nirujjhatī’’ti āpajjati, evaṃ uppajjamānassa bhaṅgābhimukhā dhammā icchitabbā. Sā ca ṭhitikkhaṇo. Na hi uppajjamāno bhijjatīti sakkā viññātunti.

Saṅkhatanti tebhūmakā dhammā paccayasamuppannattā. Yadi evaṃ maggaphaladhammā kathanti āha ‘‘maggaphalāni panā’’tiādi. Lakkhaṇakathā hi yāvadeva sammasanatthā. Uppādakkhaṇe uppādo, na ṭhānabhaṅgakkhaṇesu. Kasmā? Uppādauppādakkhaṇānaṃ aññamaññaṃ paricchinnattā. Yathā hi uppādasaṅkhātena vikārena uppādakkhaṇo paricchinno, evaṃ uppādakkhaṇenapi uppādo paricchinno. Sesadvayepi eseva nayo. Dhammappavattimattatāyapi kālassa lokasamaññāvaseneva vuttaṃ. Lakkhaṇaṃ na saṅkhataṃ, saṅkhataṃ na lakkhaṇanti nesaṃ bhedadassanaṃ. Avatthāvato hi avatthā bhinnāvāti . Paricchinnanti ettha uppādavayehi tāva saṅkhataṃ paricchinnaṃ hotu, jarāya pana taṃ kathaṃ paricchinnanti vuccati? Na vuccati paricchedo pubbantāparantamattena, atha kho sabhāvabhedenāti nāyaṃ doso. Saṅkhataṃ dhammajātaṃ paricchinnaṃ tabbantaṃ dhammajātaṃ saṅkhatanti paññāyati evaṃ tesaṃ abhāvena nibbānametanti lakkhitabbato sañjānitabbato. Idāni ‘‘yathā hī’’tiādinā yathāvuttamattaṃ upamāhi vibhāveti.

Saṅkhatalakkhaṇasuttavaṇṇanā niṭṭhitā.

8. Asaṅkhatalakkhaṇasuttavaṇṇanā

48. Aṭṭhame asaṅkhatassāti vuttanayena na saṅkhatassa. Tenāha ‘‘paccayehī’’tiādi. Yathā uppādādīnaṃ bhāvena saṅkhatadhammajātaṃ saṅkhatanti paññāyati, evaṃ tesaṃ abhāvena nibbānaṃ asaṅkhatanti paññāyati.

Asaṅkhatalakkhaṇasuttavaṇṇanā niṭṭhitā.

9. Pabbatarājasuttavaṇṇanā

49. Navame idha sāla-saddo rukkhasāmaññapariyāyo, na rukkhavisesapariyāyoti āha ‘‘mahāsālāti mahārukkhā’’ti. Kulajeṭṭhakanti tasmiṃ kule jeṭṭhabhūtaṃ sāmibhūtaṃ. Silāmayo na paṃsumayo missako ca. Gāmaṃ gāmūpacārañca ṭhapetvā sabbaṃ araññanti āha ‘‘araññasminti agāmakaṭṭhāne’’ti. Mahanto pabbato seloti yojanā.

Pabbatarājasuttavaṇṇanā niṭṭhitā.

10. Ātappakaraṇīyasuttavaṇṇanā

50. Dasame sarīrasambhavānanti sarīre sambhūtānaṃ. Dukkhānanti aniṭṭhānaṃ. Bahalānanti nirantarappavattiyā aviraḷānaṃ. Tāpanavasenāti dukkhāpanavasena. Tibbānanti kurūrānaṃ. Tāsaṃ yathāvuttānaṃ adhivāsanāya pahātabbadukkhavedanānaṃ pajahanaṃ nāma khamanamevāti āha ‘‘khamanatthāyā’’ti . Āṇāpetvāti ‘‘ātappaṃ karaṇīya’’nti buddhāṇaṃ vidhāya. Lokiyalokuttaramissakā kathitā sasambhārānaṃ maggadhammānaṃ kathitattā.

Ātappakaraṇīyasuttavaṇṇanā niṭṭhitā.

11. Mahācorasuttavaṇṇanā



我来翻译这段巴利文：
47. 第七经中"有为"是会合、集合，由诸缘所作。"相"是认知的相。"生"是因缘和合而生起，获得自体。"灭"是坏灭。"住"是从生起刹那以后到达住立刹那。而它的这个状态因为与生起状态不同，所以说是变异和老。因为法正在生起时就灭去，如此则生灭会在同一刹那，这是不合理的，所以应知老是与生起状态不同的趋向灭的状态。有些人说"诸行无住"，他们那是错误的。就像那法的灭状态与生起状态不同是可取的，否则会变成"一个生起，另一个灭去"，如是对正在生起者应当接受趋向灭的诸法。那就是住刹那。因为不能了知"正在生起者即灭去"。
"有为"是三界诸法因为是缘生起的。如果这样，道果诸法如何？所以说"但道果"等。因为相的论述只是为了观察。在生起刹那有生起，不在住灭刹那。为什么？因为生起和生起刹那相互限定。就像以所谓生起的变异限定生起刹那，如是以生起刹那也限定生起。在其余两者也是这个方法。即使只是法的运转性，也是依世间共许而说时间。相非有为，有为非相，这是显示它们的区别。因为有状态者的状态确实不同。"限定"，这里首先以生灭而有为是限定的，但以老如何说它是限定的？不是说仅以前际后际的限定，而是以自性的差别，所以这不是过失。有为法类是限定的，以它为边际的法类是有为，如是以它们的无而应当了知涅槃这个标记。现在以"就像"等以譬喻显示如是所说的义。
《有为相经注》终
8. 《无为相经注》
48. 第八经中"无为"是如所说方式的非有为。因此说"由诸缘"等。就像以生起等的存在而了知有为法类是有为，如是以它们的不存在而了知涅槃是无为。
《无为相经注》终
9. 《山王经注》
49. 第九经中这里"娑罗"词是一般树的同义词，不是特殊树的同义词，所以说"大娑罗是大树"。"族中最上"是在那族中成为最上者、成为主人。石制的不是土制的和混合的。除了村和村的邻近处，一切是林野，所以说"在林野是在无村处"。"大山是岩"是词的连结。
《山王经注》终
10. 《应作热诚经注》
50. 第十经中"身所生"是在身体中生起的。"苦"是不可意的。"众多"是因为相续进行而不间断。"热恼"是以苦恼。"猛烈"是粗暴的。那些如上所说应忍受的应断苦受，断就是忍耐，所以说"为忍耐"。"命令"是以"应作热诚"而制定佛陀的命令。说世间出世间混合，因为说具资粮的道法。
《应作热诚经注》终
11. 《大盗经注》

51. Ekādasame mahābalavacoro mahācoroti āha ‘‘mahanto balavacoro’’ti. Balavacoroti ca mahāthāmatāya mahāparivāratāya mahācoriyakammasamatthatāya ca veditabbo. Mahataṃ gāmanigamānaṃ viluppanaṃ mahāvilopo. Taṃ taṃ kāraṇaṃ pakkhipitvāti taṃ taṃ akaraṇameva kāraṇaṃ katvā tappaṭibaddhāya kathāya pakkhipitvā. Atthaṃ kathayissantīti tassa tassa atthañca kathayissanti. Harantāti apanentā pariharantā. Dasavatthukāyāti ‘‘sassato loko’’ti (ma. ni. 1.269) ādidasavatthusannissitāya. Antaṃ gahetvā ṭhitadiṭṭhiyāti tameva sassatādiantaṃ gahetvā avissajjetvā ṭhitadiṭṭhiyā.

Mahācorasuttavaṇṇanā niṭṭhitā.

Cūḷavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

2. Dutiyapaṇṇāsakaṃ

(6) 1. Brāhmaṇavaggo

1. Paṭhamadvebrāhmaṇasuttavaṇṇanā

52. Brāhmaṇavaggassa paṭhame jarājiṇṇāti jarāvasena jiṇṇā, na byādhiādīnaṃ vasena jiṇṇasadisattā jiṇṇā. Vayovuddhāti vayaso vuddhippattiyā vuddhā, na sīlādivuddhiyā. Jātimahallakāti jātiyā mahantatāya cirarattaññutāya jātimahallakā. Tayo addhe atikkantāti paṭhamo, majjhimo, pacchimoti tayo addhe atītā. Tatiyaṃ vayaṃ anuppattāti tato eva pacchimaṃ vayaṃ anuppattā. Akatabhayaparittāṇāti ettha bhayaparittāṇanti duggatibhayato parittāyakaṃ puññaṃ, taṃ akataṃ etehīti akatabhayaparittāṇā. Patiṭṭhākammanti sugatisaṅkhātappatiṭṭhāvahaṃ kammaṃ. Upasaṃharīyatīti sampāpīyati. ‘‘Upanīyatī’’ti vuttaṃ, kiṃ kena upanīyatīti āha ‘‘ayañhi jātiyā jaraṃ upanīyatī’’tiādi. Ayanti loko. Jāto na jātabhāveneva tiṭṭhati, atha kho tato paraṃ jaraṃ pāpīyati, jarāya byādhiṃ pāpīyati. Evaṃ parato paraṃ dukkhameva upanīyati.

Tāyanaṭṭhenāti rakkhanaṭṭhena. Nilīyanaṭṭhenāti nilīnaṭṭhānabhāvena. Patiṭṭhānaṭṭhenāti patiṭṭhānabhāvena. Avassayanaṭṭhenāti avassayitabbabhāvena. Uttamagativasenāti paramagatibhāvena.

Paṭhamadvebrāhmaṇasuttavaṇṇanā niṭṭhitā.

2. Dutiyadvebrāhmaṇasuttavaṇṇanā

53. Dutiye bhajitabbaṭṭhena paresaṃ bhājitabbaṭṭhena bhājanaṃ, bhaṇḍakaṃ.

Dutiyadvebrāhmaṇasuttavaṇṇanā niṭṭhitā.

3-4. Aññatarabrāhmaṇasuttādivaṇṇanā

54-55. Tatiye yesaṃ rāgādīnaṃ appahānena purisassa attabyābādhādīnaṃ sambhavo, pahānena asambhavoti evaṃ rāgādīnaṃ pahāyako ariyadhammo mahānubhāvatāya mahānisaṃsatāya ca sāmaṃ passitabboti sandiṭṭhiko. Iminā nayena sesesu padesupi yathārahaṃ nīharitvā vattabbo. Saddattho pana visuddhimaggasaṃvaṇṇanāsu (visuddhi. mahāṭī. 1.147) vuttanayena veditabbo. Catutthaṃ uttānatthameva.

Aññatarabrāhmaṇasuttādivaṇṇanā niṭṭhitā.

5. Nibbutasuttavaṇṇanā

56. Pañcame na kālantare pattabbanti yadā saccappaṭivedho, tadā eva laddhabbattā na kālantare pattabbaṃ. Maggañāṇena upanetabbattā upaneyyaṃ. Upaneyyameva opaneyyikanti āha ‘‘paṭipattiyā upagantabba’’nti.

Nibbutasuttavaṇṇanā niṭṭhitā.

6. Palokasuttavaṇṇanā



我来翻译这段巴利文：
51. 第十一经中"大力盗"是大盗，所以说"大的力盗"。"力盗"应当理解为因为大力量、大随从、能作大盗业。"大掠夺"是掠夺大的村镇。"加入各种理由"是把各种不作为作为理由,以与它相关的话加入。"将说义"是将说那个那个的义。"除去"是除去、避开。"十事"是依于"世间是常"等十事。"执取边而住的见"是执取那常等边而不舍离而住的见。
《大盗经注》终
《小品注》终
第一五十经终
2. 第二五十经
(6) 1. 婆罗门品
1. 《第一二婆罗门经注》
52. 婆罗门品第一经中"被老衰老"是被老所衰老，不是因为病等而似衰老。"年龄增长"是因年龄到达增长，不是因戒等增长。"生年大"是因生的大，因长久所知而生年大。"超过三个时期"是超过前、中、后三个时期。"到达第三年龄"就是因此到达最后的年龄。"未作怖畏防护"，这里"怖畏防护"是从恶趣怖畏而保护的福德，他们未作那个，所以是未作怖畏防护。"立足业"是能带来善趣立足的业。"被引导"是被带到。说"被引导"，是什么被什么引导？所以说"因为这由生引导到老"等。"这"是世间。生不只是以生的状态住立，而是从那以后被带到老，由老被带到病。如是从一个苦被引导到另一个苦。
"以救护义"是以保护义。"以藏身义"是以成为藏身处。"以住立义"是以成为住立处。"以依止义"是以成为应依止。"以最上趣义"是以成为最上趣。
《第一二婆罗门经注》终
2. 《第二二婆罗门经注》
53. 第二经中"器"是以应使用义、以应分给他人义为器，即是物品。
《第二二婆罗门经注》终
3-4. 《某婆罗门经等注》
54-55. 第三经中因为不断除贪等而有自害等的生起，因断除而不生起，如是断除贪等的圣法因为大威力和大功德而应自见，所以是现见。依此方法在其余诸句中也应适当地引申而说。但字义应知如清净道论注中所说的方法。第四经义理显明。
《某婆罗门经等注》终
5. 《寂灭经注》
56. 第五经中"不应在其他时得"因为当证悟真谛时就应得到，不应在其他时得。因为应以道智引导故"应引导"。"应引导"就是"应引导"，所以说"以修行应趣向"。
《寂灭经注》终
6. 《破坏经注》

57. Chaṭṭhe ācariyapācariyānanti ācariyānampi ācariyānaṃ. Nirantaraphuṭo nerayikasattehi nirayagāmikammassa kārakānaṃ bahubhāvā. Ubhayampetanti yathāvuttaṃ atthadvayaṃ. Ghananivāsatanti gāmānaṃ ghanasannivāsataṃ. Ekanteneva adhammoti ayonisomanasikārahetukattā anatthahetutāya ca niyameneva adhammo. Na adhammarāgoti adhippetoti paraparikkhāresu rāgo viya na mahāsāvajjoti katvā vuttaṃ. Tathā hi sakasakaparikkhāravisayo rāgo visamalobho viya na ekantato apāyuppattijanako. Paraparikkhāresu uppajjamānassa mahāsāvajjatāya adhammarāgatā. Lobhassa samakālo nāma natthi kāyaduccaritādīnaṃ viya ayonisomanasikārasamuṭṭhānattā. Esāti eso pāpadhammo. Samalobho visamalakkhaṇābhāvato. Tathā hi taṃsamuṭṭhāno payogo micchācāroti na vuccati. Avatthupaṭisevanasaṅkhātenāti yaṃ lokiyasādhusamanuññātaṃ rāgassa vatthuṭṭhānaṃ, tato aññasmiṃ vatthusmiṃ paṭisevanasaṅkhātena.

Vividhasassānanti sālivīhiādinānappakārasassānaṃ. Dussassanti paccayadūsena dūsitaṃ sassaṃ. Sampajjamāneti nipphajjanato pageva gabbhaparivuddhikāle. Pāṇakāti salabhādipāṇakā. Patantīti sassānaṃ matthake patanti. Salākāmattameva sampajjatīti vaḍḍhitvā gabbhaṃ gahetuṃ asamatthaṃ sampajjati. Teti vāḷaamanussā. Laddhokāsāti yakkhādhipatīhi anuññātattā laddhokāsā.

Palokasuttavaṇṇanā niṭṭhitā.

7. Vacchagottasuttavaṇṇanā

58. Sattame mahāvipākanti uḷāraphalaṃ bahuvipākaṃ. Dhammo nāma kathitakathā ‘‘atthaṃ dahati vidahatī’’ti katvā. Anudhammo nāma paṭikathanaṃ ‘‘taṃ anugato dhammo’’ti katvā. Saha dhammenāti sahadhammo, so eva sahadhammiko. Dhammasaddo cettha kāraṇapariyāyoti āha ‘‘sakāraṇo’’ti. Vādassāti vacanassa. Anupāto anupacchā pavatti.

Paripanthe tiṭṭhatīti pāripanthiko. Panthe ṭhatvā paresaṃ sāpateyyaṃ chindanato panthadūhanacoro. Yadi paccavekkhaṇañāṇaṃ, kathaṃ taṃ asekkhanti āha ‘‘asekkhassa pavattattā’’ti. Itarānīti sīlakkhandhādīni. Sayampīti pi-saddo ‘‘asekkhassa pavattā cā’’ti imamatthaṃ sampiṇḍeti.

Nibbisevanoti visevanarahito vigatavilomabhāvo. Na upaparikkhantīti na vicārenti. Jātiṃ nibbattiṃ yāti upagacchatīti jātiyo, jātoti attho. Tenāha ‘‘yattha katthaci kulajāte’’ti.

Kevalīti kevalavā, pāripūrimāti attho. Tenāha ‘‘paripuṇṇabhāvena yutto’’ti. Etaṃ kevalīti padaṃ. Abhiññāpāranti abhijānassa pāraṃ. Pariyantaṃ gatattā pāragū. Esa nayo sesapadesupi. Khettavinicchayasavanenāti ‘‘imehi sīlādiguṇasampannā sadevake loke puññassa khettaṃ, tadañño na khetta’’nti evaṃ khettavinicchayasavanena rahitā.

Vacchagottasuttavaṇṇanā niṭṭhitā.

8. Tikaṇṇasuttavaṇṇanā



我来翻译这段巴利文：
57. 第六经中"诸师的诸师"是诸师的诸师。"相续遍满地狱众生"是因为造作导向地狱业者众多。"这两者"是如上所说的两种义。"密集住处"是村庄的密集住处。"必定是非法"因为是不如理作意的因，以及是不利的因，所以必定是非法。说"不是非法贪"是因为不像对他人物品的贪那样大罪过。如是对自己物品的贪不像不正贪那样必定导致投生恶趣。对他人物品生起时因为大罪过而成为非法贪。贪没有适时，因为像身恶行等是从不如理作意生起。"这"是这恶法。正贪因为没有不正相。如是从它生起的行为不说为邪淫。"以受用非处所"是指除了世间善人认可的贪的处所外，在其他处所受用。
"各种谷物"是稻米等各种谷物。"坏谷"是因缘坏坏掉的谷物。"正在成熟"是在生长时,特别是在增长期。"虫"是蝗虫等虫。"落下"是落在谷物顶上。"只成为茎"是生长但不能形成谷粒。"他们"是凶暴的非人。"得到机会"是因为得到夜叉主的允许而得到机会。
《破坏经注》终
7. 《婆蹉种经注》
58. 第七经中"大果报"是殊胜果、多果报。"法"是所说的话,因为"建立、安排义"。"随法"是回答,因为"随顺于法"。"与法俱"是与法相应,那就是法相应。这里法字是因的同义词，所以说"有因"。"说"是言语。"随顺"是随后发生。
"站在道上"是路匪。因为站在路上切断他人的财物而成为破坏路的盗贼。如果是省察智,为何说它是无学？所以说"因为是无学的转起"。"其他"是戒蕴等。"也"这词结合"也是无学的转起"这义。
"无邪行"是远离邪行、离去相违。"不观察"是不思考。"生"是趣向、到达生，意思是生。因此说"在任何良家"。
"圆满"是具足，意思是完全。因此说"具足圆满性"。"这圆满"词。"达通达"是达到通达。因为到达边际而成为达彼岸。在其他词中也是这个方法。"无田决定闻"是缺乏如是听闻田的决定："具足戒等功德者在天人世间是福田，其他的不是田"。
《婆蹉种经注》终
8. 《帝干那经注》

59. Aṭṭhame durāsadāti durupasaṅkamanā. Garahā muccissatīti mayi evaṃ kathente samaṇo gotamo kiñci kathessati, evaṃ me vacanamattampi na laddhanti ayaṃ garahā muccissatīti. Paṇḍitāti paṇḍiccena samannāgatā. Dhīrāti dhitisampannā. Byattāti paravādamaddanasamatthena veyyattiyena samannāgatā. Bahussutāti bāhusaccavanto. Vādinoti vādimaggakusalā. Sammatāti bahuno janassa sādhusammatā. Paṇḍitādiākāraparicchedanti tesaṃ tevijjānaṃ paṇḍitākārādiākāraparicchedaṃ. Ākārasaddo kāraṇapariyāyo, paricchedasaddo parimāṇatthoti āha ‘‘ettakena kāraṇenā’’ti.

Yathāti yenākārena, yena kāraṇenāti attho. Tenāha ‘‘yathāti kāraṇavacana’’nti. ‘‘Dvīhipi pakkhehī’’ti vatvā te pakkhe sarūpato dassento ‘‘mātito ca pitito cā’’ti āha. Tesaṃ pakkhānaṃ vasenassa sujātataṃ dassetuṃ ‘‘yassa mātā’’tiādi vuttaṃ. Janakajanikābhāvena vināpi loke mātāpitusamaññā dissati, idha pana sā orasaputtavaseneva icchitāti dassetuṃ ‘‘saṃsuddhagahaṇiko’’ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, gabbhāsayasaññito mātukucchippadeso. Yathābhuttassa āhārassa vipācanavasena gaṇhanato achaḍḍanato gahaṇī, kammajatejodhātu.

Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo pitāmahayugo, tasmā ‘‘yāva sattamā pitāmahayugā pitāmahadvandā’’ti evamettha attho daṭṭhabbo. Aṭṭhakathāyaṃ pana dvandaṃ aggahetvā ‘‘yuganti āyuppamāṇaṃ vuccatī’’ti vuttaṃ. Yuga-saddassa ca atthakathā dassitā ‘‘pitāmahoyevapitāmahayuga’’nti. Pubbapurisāti purisaggahaṇañcettha ukkaṭṭhaniddesavasena katanti daṭṭhabbaṃ. Evañhi ‘‘mātito’’ti pāḷivacanaṃ samatthitaṃ hoti. Akkhittoti akkhepo. Anavakkhittoti saddhathālipākādīsu anavakkhitto na chaḍḍito. Jātivādenāti hetumhi karaṇavacananti dassetuṃ ‘‘kena kāraṇenā’’tiādi vuttaṃ. Ettha ca ‘‘ubhato…pe… pitāmahayugā’’ti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikatākittanato. ‘‘Akkhitto’’ti iminā kiriyāparādhābhāvo. Saṃsuddhajātikāpi hi sattā kiriyāparādhena khepaṃ pāpuṇanti. ‘‘Anupakkuṭṭho’’ti iminā ayuttasaṃsaggābhāvo. Ayuttasaṃsaggañhi paṭicca sattā suddhajātikā kiriyāparādharahitāpi akkosaṃ labhanti.

Tanti garahāvacanaṃ. Mante parivattetīti vede sajjhāyati, pariyāpuṇātīti attho. Mante dhāretīti yathāadhīte mante asammuṭṭhe katvā hadaye ṭhapeti.


我来翻译这段巴利文：
59. 第八经中"难接近"是难于亲近。"将脱离责难"是"我这样说时，沙门乔达摩将说什么，这样我连言语也得不到"，将脱离这个责难。"贤"是具足贤慧。"智"是具足坚定。"明"是具足能摧破他说的明达。"多闻"是具足多闻。"论师"是善于论道。"承认"是被众多人认为贤善。"贤等相分量"是那些三明者的贤相等相分量。相字是因的同义词，分量字是量义，所以说"以如此因"。
"如"是以何相，意思是以何因。因此说"如是因说"。说"从两方面"，为显示那些方面的自相而说"从母和从父"。为显示依那些方面他的善生，所以说"其母"等。在世间即使无生父母的关系也见到母父的名称，但这里为显示只依亲生子义而说"清净胎"。胎是摄持、保持胎，是称为胎处的母胎部分。因为摄持、不舍弃如所食的食物而成为胎，是业生火界。
父和母是双亲，双亲的双亲是祖父母，他们的一代是祖父代，所以"直到第七祖父代的祖父双"，这里应如是了知义。但在注释中不取双而说"代说寿量"。代字的注释显示"祖父就是祖父代"。"先人"，这里取男子应视为就胜义而说。如是"从母"的经文才得到成立。"不被诽谤"是无诽谤。"不被舍弃"是在信施食等不被舍弃、不被抛弃。"以生论"，为显示是因的具格而说"以何因"等。这里以"两方...乃至...祖父代"显示婆罗门无生族过失，因说清净胎。以"不被诽谤"显示无行为过失。因为清净生族的众生也因行为过失而得到诽谤。以"不被责难"显示无不当交往。因为清净生族、无行为过失的众生也因不当交往而得到诽谤。
"那"是责难语。"转诵咒"是诵习吠陀，意思是学习。"持咒"是把如所学习的咒不忘失而安置于心中。


Oṭṭhapahatakaraṇavasenāti atthāvadhāraṇavasena. Sanighaṇḍukeṭubhānanti ettha vacanīyavācakabhāvena atthaṃ saddañca khaṇḍati bhindati vibhajja dassetīti nikhaṇḍu, so eva idha kha-kārassa gha-kāraṃ katvā ‘‘nighaṇḍū’’ti vutto. Kiṭati gameti kiriyādivibhāgaṃ, taṃ vā anavasesapariyādānato gamento pūretīti keṭubhaṃ. Vevacanappakāsakanti pariyāyasaddadīpakaṃ, ekekassa atthassa anekapariyāyavacanavibhāvakanti attho. Nidassanamattañcetaṃ anekesampi atthānaṃ ekasaddavacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Vacībhedādilakkhaṇā kiriyā kappīyati vikappīyati etenāti kiriyākappo, so pana vaṇṇapadasambandhapadatthādivibhāgato bahukappoti āha ‘‘kiriyākappavikappo’’ti. Idañca mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi mahāvisayo satasahassaparimāṇo namācariyādippakaraṇaṃ. Ṭhānakaraṇādivibhāgato nibbacanavibhāgato ca akkharā pabhedīyanti etehīti akkharappabhedā, sikkhāniruttiyo. Etesanti catunnaṃ vedānaṃ.

Padanti catubbidhaṃ, pañcavidhaṃ vā padaṃ, taṃ padaṃ kāyatīti padako, teyeva vā vede padaso kāyatīti padako. Tadavasesanti vuttāvasesaṃ vākyaṃ. Ettāvatā saddabyākaraṇaṃ vatvā puna ‘‘byākaraṇa’’nti atthabyākaraṇamāha. Taṃ taṃ saddaṃ tadatthañca byākaroti byācikkhati etenāti byākaraṇaṃ, saddasatthaṃ. Āyatiṃ hitaṃ tena loko na yatati na īhatīti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti.

Asīti mahāsāvakāti aññāsikoṇḍañño, vappo, bhaddiyo, mahānāmo, assaji, nāḷako, yaso, vimalo, subāhu, puṇṇaji, gavampati, uruvelakassapo, nadīkassapo, gayākassapo, sāriputto, mahāmoggallāno, mahākassapo, mahākaccāno, mahākoṭṭhiko, mahākappino, mahācundo, anuruddho, kaṅkhārevato, ānando, nandako, bhagu, nandiyo, kimilo, bhaddiyo, rāhulo, sīvali, upāli, dabbo, upaseno, khadiravaniyarevato, puṇṇo mantāniputto, puṇṇo sunāparantako, soṇo kuṭikaṇṇo, soṇo koḷiviso, rādho, subhūti, aṅgulimālo, vakkali, kāḷudāyī, mahāudāyī, pilindavaccho, sobhito, kumārakassapo, raṭṭhapālo, vaṅgīso, sabhiyo, selo, upavāṇo, meghiyo, sāgato, nāgito, lakuṇḍakabhaddiyo, piṇḍolo bhāradvājo, mahāpanthako, cūḷapanthako, bākulo, kuṇḍadhāno, dārucīriyo, yasojo, ajito , tissametteyyo, puṇṇako, mettagu, dhotako, upasīvo, nando, hemako, todeyyo, kappo, jatukaṇṇī, bhadrāvudho, udayo, posalo, mogharājā, piṅgiyoti ete asīti mahāsāvakā nāma.


我来翻译这段巴利文：
"以唇击作"是以义的确定。"有词义解释和祭祀仪轨"，这里因为以所说和能说的关系而切割、破坏、分别显示义和声，所以是词义解释，就是这个，这里把 kha 音变成 gha 音而说为"nighaṇḍu"。因为引导动作等的区分，或者引导它而完全包含故为"祭祀仪轨"。"显示同义词"是显明同义词，意思是显示每一个义的多种同义词。这只是举例，因为那书也依显示多义由一音所说而转起。言语破坏等相的动作由此安排、分别，所以是动作安排，那又从音、词、连结、词义等区分而有多种安排，所以说"动作安排分别"。这是就根本动作安排书而说。因为它是大境界，量有十万的名师等论书。由处、作等区分和词源区分而分别文字，所以是文字分别，即学习语言。"这些"是四吠陀。
"词"是四种或五种词，诵那词故为诵词者，或逐词诵那些吠陀故为诵词者。"其余"是说余下的句子。至此说了语法后又说"解释"是义解释。由此解释、说明那个那个声和它的义，所以是解释，即语法学。因为由它世间不趋向、不追求未来利益，所以是顺世论。因为依止那书，众生连作福的心也不生起。
"八十大声闻"是：阿若憍陈如、跋波、跋提、摩诃男、阿说示、那罗迦、耶舍、无垢、善臂、富那耆、牛主、优楼频螺迦叶、那提迦叶、伽耶迦叶、舍利弗、大目犍连、大迦叶、大迦旃延、大拘絺罗、大劫宾那、大纯陀、阿那律、甘伽离婆多、阿难、难陀迦、跋俱、难提、企弥罗、跋提、罗睺罗、尸婆离、优波离、陀婆、优波斯那、佉地罗林离婆多、富楼那弥多罗尼子、富楼那苏那邻多迦、拘提迦那输那、拘利维沙输那、罗陀、须菩提、央掘摩罗、跋迦梨、迦留陀夷、大优陀夷、毗邻陀婆蹉、守彼多、鸠摩罗迦叶、罗吒波罗、婆耆沙、差比雅、势罗、优波婆那、弥祗耶、娑伽多、那耆多、罗军荼跋提、宾头卢跋罗堕、大半托迦、小半托迦、薄拘罗、军荼陀那、达卢尸利、耶输阇、阿耆多、弥勒帝须、富那迦、弥多求、度多迦、优波私婆、难陀、醯摩迦、多提耶、迦波、阇都干耳、跋陀罗婆提、优陀耶、布沙罗、目伽罗阇、宾耆耶，这些是八十大声闻。


Kasmā panete eva therā ‘‘mahāsāvakā’’ti vuccantīti? Abhinīhārassa mahantabhāvato. Tathā hi dve aggasāvakāpi mahāsāvakesu antogadhā. Te hi sāvakapāramiñāṇassa matthakappattiyā sāvakesu aggadhammādhigamena aggaṭṭhāne ṭhitāpi abhinīhāramahantatāsāmaññena ‘‘mahāsāvakā’’tipi vuccanti, itare pana pakatisāvakehi sātisayaṃ mahābhinīhārā. Tathā hi te padumuttarassa bhagavato kāle katapaṇidhānā, tato eva sātisayaṃ abhiññāsamāpattīsu vasino pabhinnappaṭisambhidā ca. Kāmaṃ sabbepi arahanto sīlavisuddhiādike sampādetvā catūsu satipaṭṭhānesu suppatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā maggappaṭipāṭiyā anavasesato kilese khepetvā aggaphale patiṭṭhahanti, tathāpi yathā saddhāvimuttato diṭṭhippattassa, paññāvimuttato ca ubhatobhāgavimuttassa pubbabhāgabhāvanāvisesasiddho maggabhāvanāviseso, evaṃ abhinīhāramahantattapubbayogamahantattā hi sasantāne sātisayassa guṇavisesassa nipphāditattā sīlādīhi guṇehi mahantā sāvakāti mahāsāvakā. Tesuyeva pana ye bodhipakkhiyadhammesu pāmokkhabhāvena dhurabhūtānaṃ sammādiṭṭhisaṅkappādīnaṃ sātisayaṃ kiccānubhāvanipphattiyā kāraṇabhūtāya tajjābhinīhārābhinīhaṭāya sakkaccaṃ nirantaraṃ cirakālasambhāvitāya sammāpaṭipattiyā yathākkamaṃ paññāya samādhismiñca ukkaṭṭhapāramippattiyā savisesaṃ sabbaguṇehi aggabhāve ṭhitā, te sāriputtamoggallānā. Itare aṭṭhasattati therā sāvakapāramiyā matthake sabbasāvakānaṃ aggabhāvena aṭṭhitattā ‘‘mahāsāvakā’’icceva vuccanti. Pakatisāvakā pana abhinīhāramahantattābhāvato pubbayogamahantattābhāvato ca ‘‘satthusāvakā’’icceva vuccanti. Te pana aggasāvakā viya mahāsāvakā viya ca na parimitā, atha kho anekasatā anekasahassā.

Vayatīti vayo, ādimajjhapariyosānesu katthaci aparikilamanto avitthāyanto te ganthe santāneti paṇetīti attho. Dve paṭisedhā pakatiṃ gamentīti dassetuṃ ‘‘avayo na hotī’’ti vatvā tattha avayaṃ dassetuṃ ‘‘avayo nāma…pe… na sakkotī’’ti vuttaṃ.

Idhāti imasmiṃ sutte. Etanti ‘‘vivicceva kāmehī’’tiādivacanaṃ. Tatiyavijjādhigamāya paṭipattikkamo visuddhimagge (visuddhi. 1.70) sātisayaṃ vitthārito, tathā idha avattukāmatāya bhayabheravasuttādīsu (ma. ni. 

我来 译这段巴利文：
为什么这些长老被称为"大声闻"？因为志愿的伟大。如是两大上首弟子也包含在大声闻中。他们虽因声闻波罗蜜智达到顶点，以证得声闻中最上法而住于最上位，但因志愿伟大的共同点也称为"大声闻"，其他则比普通声闻有更殊胜的大志愿。如是他们在莲华佛时发愿，因此特别精通神通定，并获得无碍解。虽然一切阿罗汉都圆满戒清净等，心善住于四念处，如实修习七觉支，依道次第完全灭尽烦恼而住立于最上果，但如信解脱者和见至者，慧解脱者和俱分解脱者因前分修习的殊胜成就而有修道的殊胜，如是因为志愿伟大和前修伟大而在自相续中成就殊胜功德，以戒等功德伟大的声闻是大声闻。在他们中，那些因在菩提分法中以首要性而成为主导的正见、正思惟等，以殊胜作用成就为因的相应志愿所引导的恭敬、相续、长时修习的正行，依次第在慧和定中达到最上波罗蜜，以特殊方式住于一切功德最上性的，是舍利弗和目犍连。其余七十八位长老因为不住于声闻波罗蜜顶点一切声闻的最上性而只称为"大声闻"。普通声闻因为无志愿伟大和前修伟大而只称为"师的声闻"。他们不像上首声闻和大声闻那样有限，而是数百数千。
"行"是行进，意思是在初中后不疲倦、不停顿而使那些书相续、引导。为显示两个否定表示自性，说"非行不是"后，为显示非行而说"非行即是...不能"。
"这里"是在此经中。"这"是"远离诸欲"等语。证得第三明的修行次第在清净道论中特别详细说明，如是这里因不欲说而如怖畏经等。

1.34 ādayo) viya saṅkhepato ca vattukāmatāya ‘‘dvinnaṃ vijjāna’’micceva vuttaṃ.

Vijjāti pubbenivāsappaṭicchādakassa mohakkhandhassa vijjanaṭṭhenapi vijjā. Moho paṭicchādakaṭṭhena tamoti vuccati tamo viyāti katvā. Kātabbato karaṇaṃ, obhāsova karaṇaṃ obhāsakaraṇaṃ, attano paccayehi obhāsabhāvena nibbattetabbaṭṭhenāti attho. Ayaṃ atthoti ayameva adhippetattho. Pasaṃsāvacananti tasseva atthassa thomanāvacanaṃ paṭipakkhavidhamanapavattivisesānaṃ bodhanato. Yojanāti pasaṃsāvasena vuttapadānaṃ atthadassanavasena vuttapadassa ca yojanā. Avijjā vihatāti etena vijjanaṭṭhena vijjāti ayampi attho dīpitoti daṭṭhabbaṃ. Yasmā vijjā uppannāti etena vijjāpaṭipakkhā avijjā, paṭipakkhatā cassā pahātabbabhāvena vijjāya ca pahāyakabhāvenāti dasseti. Itarasmimpi padadvayeti ‘‘tamo vihato, āloko uppanno’’ti padadvayepi. Eseva nayoti yathāvuttayojanaṃ atidisati. Tatthāyaṃ yojanā – evaṃ adhigatavijjassa tamo vihato viddhasto. Kasmā? Yasmā āloko uppanno ñāṇāloko pātubhūtoti. Pesitattassāti yathādhippetatthasiddhippattiṃ vissaṭṭhacittassa, paṭhamavijjādhigamāya pesitacittassāti vuttaṃ hoti.

Vipassanāpādakanti iminā tassa jhānacittassa nibbedhabhāgiyatamāha. Vipassanā tividhā vipassakapuggalabhedena. Mahābodhisattānañhi paccekabodhisattānañca vipassanā cintāmayañāṇasaṃvaḍḍhitattā sayambhuñāṇabhūtā, itaresaṃ sutamayañāṇasaṃvaḍḍhitattā paropadesasambhūtā. Sā ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā’’tiādinā anekadhā arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena ca anekadhāva visuddhimagge (visuddhi. 1.306) nānānayato vibhāvitā. Mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutaññāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ paripākaṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti, yaṃ aṭṭhakathāsu ‘‘mahāvajirañāṇa’’nti vuccati. Yassa ca pavattivibhāgena catuvīsatikoṭisatasahassappabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhā devasikaṃ satthu vaḷañjanakasamāpattiyo vuccanti, svāyaṃ buddhānaṃ vipassanācāro paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 

我来翻译这段巴利文：
1.34 等)而简略，因为欲说所以只说"两明"。
"明"因为有照破前生住处障蔽的痴蕴的照明义也是明。痴因为障蔽义而说是暗，因为如暗。从应作义是作，光明即是作为光明作，意思是以其因缘应生为光明义。"这义"是这个所说义。"赞叹语"是对那个义的赞叹语，因为显示对治、驱除、殊胜转起。"连结"是依赞叹所说诸词和依义显示所说词的连结。"无明被破"，由此应知也显示以照明义为明这个义。因为"明已生起"，由此显示无明是明的对治，它的对治性是以应断性和明的断除性。"在其他两句"是在"暗被破，光已生起"这两句。"这是方法"是指出如所说连结。这里连结是 - 如是得明者的暗被破、被摧毁。为什么？因为光明已生起、智光已显现。"已遣心"是已解脱心达到如所欲义的成就，意思是说已遣心证得第一明。
"观的基础"由此说那禅心的通达分性。观有三种依观行者的区别。因为大菩萨和独觉菩萨的观因为增长思所成智而成为自生智，其他的因为增长闻所成智而从他人教导生起。它在清净道论中依无色门以"除了非想非非想处，从其余色无色禅之一出起"等多种方式，和依在四界差别说的那些那些界把握门之一门也以多种方式，从种种方法详细说明。但大菩萨们的观智以二十四亿十万门趣向差别，所以从种种方法摄取一切智智所依的圣道智的所依的前分智胎，趣向成熟，成为最极甚深、更加细妙、不共他的观智，它在诸注释书中称为"大金刚智"。依它的转起差别成为二十四亿十万种差别的基础而被入定的二十四亿十万数的每日师用定被说，此佛陀们的观行在胜义宝函清净道论注中;

1.144) dassito, atthikehi tato gahetabboti. Idha pana sāvakānaṃ vipassanācāraṃ sandhāya ‘‘vipassanāpādaka’’nti vuttaṃ.

Kāmaṃ heṭṭhimamaggañāṇānipi āsavānaṃ khepanañāṇāni eva, anavasesato pana tesaṃ khepanaṃ aggamaggañāṇenevāti āha ‘‘arahattamaggañāṇatthāyā’’ti. Āsavavināsanatoti āsavānaṃ nissesaṃ samucchindanato. Āsavānaṃ khaye ñāṇaṃ āsavakkhayañāṇanti dassento ‘‘tatra cetaṃ ñāṇa’’nti vatvā ‘‘khaye’’ti ādhāre bhummaṃ, na visayeti dassento ‘‘tattha pariyāpannattā’’ti āha. Abhinīharatīti abhimukhaṃ nīharati, yathā maggābhisamayo hoti, savanaṃ tadabhimukhaṃ pavatteti. Idaṃ dukkhanti dukkhassa ariyasaccassa tadā bhikkhunā paccakkhato gahitabhāvadassanaṃ. Ettakaṃ dukkhanti tassa paricchijja gahitabhāvadassanaṃ. Na ito bhiyyoti tassa anavasesato gahitabhāvadassanaṃ. Tenāha ‘‘sabbampi dukkhasacca’’ntiādi. Sarasalakkhaṇapaṭivedhenāti sabhāvasaṅkhātassa lakkhaṇassa asammohato paṭivijjhanena. Asammohapaṭivedhoti ca yathā tasmiṃ ñāṇe pavatte pacchā dukkhasaccassa sarūpādiparicchede sammoho na hoti, tathā pavatti. Tenevāha ‘‘yathābhūtaṃ pajānātī’’ti. Dukkhaṃ samudeti etasmāti dukkhasamudayo. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma. Patvāti ca tadubhayavato puggalassa pavattiyāti katvā vuttaṃ. Patvāti vā pāpuṇanahetu. Appavattinti appavattinimittaṃ. Te vā na pavattanti etthāti appavatti, nibbānaṃ. Tassāti dukkhanirodhassa. Sampāpakanti sacchikiriyāvasena sammadeva pāpakaṃ.

Kilesavasenāti āsavasaṅkhātakilesavasena. Yasmā āsavānaṃ dukkhasaccapariyāyo tappariyāpannattā sesasaccānañca taṃsamudayādipariyāyo atthi, tasmā vuttaṃ ‘‘pariyāyato’’ti. Dassento saccānīti yojanā. Āsavānañcettha gahaṇaṃ ‘‘āsavānaṃ khayañāṇāyā’’ti āraddhattā. Tathā hi ‘‘kāmāsavāpi cittaṃ vimuccatī’’tiādinā āsavavimuttisīseneva sabbakilesavimutti vuttā. ‘‘Idaṃ dukkhanti yathābhūtaṃ pajānātī’’tiādinā missakamaggo idha kathitoti ‘‘saha vipassanāya koṭippattaṃ maggaṃ kathesī’’ti vuttaṃ. Jānato passatoti iminā pariññāsacchikiriyābhāvanābhisamayā vuttā. Vimuccatīti iminā pahānābhisamayo vuttoti āha ‘‘iminā maggakkhaṇaṃ dassetī’’ti. Jānatopassatoti vā hetuniddeso. Yaṃ jānanahetu kāmāsavāpi cittaṃ vimuccatīti yojanā. Dhammānañhi samānakālikānampi paccayapaccayuppannatā sahajātakoṭiyā labbhati. Bhavāsavaggahaṇeneva ettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassapi saṅgaho daṭṭhabbo.

Khīṇā jātītiādīhi padehi. Tassāti paccavekkhaṇañāṇassa. Bhūminti pavattiṭṭhānaṃ. Yenādhippāyena ‘‘katamā panassā’’tiādinā codanā katā, taṃ vivaranto ‘‘na tāvassā’’tiādimāha . Tattha na tāvassa atītā jāti khīṇā maggabhāvanāyāti adhippāyo. Tattha kāraṇamāha ‘‘pubbeva khīṇattā’’ti. Na anāgatā assa jāti khīṇāti yojanā. Na anāgatāti ca anāgatabhāvasāmaññaṃ gahetvā lesena codeti. Tenāha ‘‘anāgate vāyāmābhāvato’’ti. Anāgataviseso panettha adhippeto, tassa khepane vāyāmo labbhateva. Tenāha ‘‘yā pana maggassā’’tiādi. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ. Tanti yathāvuttaṃ jātiṃ. Soti khīṇāsavo bhikkhu.


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1.144)已显示，有需要者应从那里获取。但这里依声闻的观行而说"观的基础"。
虽然下位道智也是灭尽漏的智，但完全灭尽它们只由最上道智，所以说"为阿罗汉道智"。"从漏灭尽"是从完全断绝诸漏。显示漏尽中的智是漏尽智，所以说"在那里这智",说"在尽"是处格，不是境，所以说"因为摄在那里"。"引导"是向前引导，使闻转向如是道现观。"此是苦"是显示比丘当时亲自把握苦圣谛。"苦如是多"是显示限定把握它。"不过此"是显示完全把握它。因此说"一切苦谛"等。"通达自相"是以无痴通达称为自性的相。"无痴通达"是当那智生起后，对苦谛的自相等限定不再有痴,如是生起。因此说"如实了知"。从此生苦故为苦集。"到达彼处"是依那涅槃作为道的所缘缘义的因而来。说"到达"是依具两者的补特伽罗的转起。或"到达"是到达因。"不转起"是不转起因。或彼等在此不转起为不转起,即涅槃。"它"是苦灭。"能令达到"是依证得义而善令达到。
"依烦恼"是依称为漏的烦恼。因为诸漏有苦谛同义词因摄在其中,其余诸谛有彼集等同义词,所以说"依其门"。"显示诸谛"是连结。这里取诸漏是因为以"为漏尽智"而开始。如是以"心从欲漏解脱"等以漏解脱为首而说一切烦恼解脱。以"如实了知此是苦"等说杂道,所以说"说与观俱到达顶点的道"。"知见"由此说遍知、证、修现观。"解脱"由此说断现观,所以说"由此显示道剎那"。或"知见"是因的说明。由知因而心从欲漏解脱,是连结。因为同时法的因果性从俱生边得到。这里以取有漏如包摄有贪也包摄有见,所以应知也包摄见漏。
以"生已尽"等句。"它"是省察智。"地"是转起处。显示以何意趣作"但它的什么"等问难而说"它的不是"等。其中意趣是"它的过去生不由道修而尽"。其中说理由"因为已先尽"。"它的未来生不尽"是连结。"未来"是取未来性的一般而寻难。因此说"因为对未来无精进"。但这里所说是未来差别,对它的灭尽有精进。因此说"但依道"等。"在一、四、五蕴有"取三有是为显示如说方法完全灭尽生。"它"是如所说生。"他"是漏尽比丘。


Brahmacariyavāso nāma idha maggabrahmacariyassa nibbattanamevāti āha ‘‘parivuttha’’nti. Sammādiṭṭhiyā catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi dukkhasacce pariññābhisamayānuguṇā pavatti, itaresu ca saccesu nesaṃ pahānābhisamayādivasena pavatti pākaṭā eva. Tena vuttaṃ ‘‘catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasenā’’ti. Puthujjanakalyāṇakādayoti ādi-saddena sattasekhaṃ saṅgaṇhāti.

Itthattāyāti ime pakārā itthaṃ, tabbhāvo itthattaṃ, tadatthanti vuttaṃ hoti. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti āha ‘‘evaṃsoḷasavidhakiccabhāvāyā’’ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti, pariññādīsu ca pahānameva padhānaṃ tadatthattā itaresanti āha ‘‘kilesakkhayāya vā’’ti. Pahīnakilesapaccavekkhaṇavasena vā etaṃ vuttaṃ. Dutiyavikappe itthattāyāti nissakke sampadānavacananti āha ‘‘itthabhāvato’’ti . Aparanti anāgataṃ. Ime pana carimakattabhāvasaṅkhātā pañcakkhandhā. Pariññātā tiṭṭhantīti etena tesaṃ appatiṭṭhataṃ dasseti. Apariññāmūlakā hi patiṭṭhā. Yathāha ‘‘kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha’’ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Tenevāha – ‘‘chinnamūlakā rukkhā viyā’’tiādi.

Yassāti puthujjanassa. Tassa hi sīlaṃ kadāci vaḍḍhati, kadāci hāyati. Sekkhāpi pana sīlesu paripūrakārinova, asekkhesu vattabbameva natthi. Tenāha ‘‘khīṇāsavassā’’tiādi. Vasippattanti vasībhāvappattaṃ. Suṭṭhu samāhitanti aggaphalasamādhinā sammadeva samāhitaṃ. Dhitisampannanti aggaphaladhitiyā samannāgataṃ. Maccuṃ jahitvā ṭhitanti āyatiṃ punabbhavābhāvato vuttaṃ. Kathaṃ punabbhavābhāvoti āha ‘‘sabbe pāpadhamme pajahitvā ṭhita’’nti. Sabbassapi ñeyyadhammassa catusaccantogadhattā vuttaṃ ‘‘buddhanti catusaccabuddha’’nti. Buddhasāvakāti sāvakabuddhā namassanti, pageva itarā pajā. Itarā hi pajā sāvakepi namassanti. Iti ettakena ṭhānena sammāsambuddhassa vasena gāthānaṃ atthaṃ vatvā idāni sāvakassapi vasena atthaṃ yojetvā dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Sāvakopi gotamo mukhanibbattena sampattena sambandhena, yato sabbepi ariyasāvakā bhagavato orasaputtāti vuccantīti.

Nivussatīti nivāso, nivuttho khandhasantānoti āha ‘‘nivutthakkhandhaparampara’’nti. Aveti, avedīti pāṭhadvayenapi pubbenivāsañāṇassa kiccasiddhiṃyeva dasseti. Ekattakāyaekattasaññibhāvasāmaññato vehapphalāpi ettheva saṅgahaṃ gacchantīti ‘‘cha kāmāvacare, nava brahmaloke’’icceva vuttaṃ. Itare pana apacurabhāvato na vuttā. Ekaccānaṃ avisayabhāvato ca avacanaṃ daṭṭhabbaṃ. Jāti khīyati etenāti jātikkhayo, arahattanti āha ‘‘arahattaṃ patto’’ti. ‘‘Abhiññāyā’’ti vattabbe yakāralopena ‘‘abhiññā’’ti niddeso katoti āha ‘‘jānitvā’’ti. Kiccavosānenāti catūhi maggehi kattabbassa soḷasavidhassa kiccassa pariyosānena. Vositoti pariyosito, niṭṭhitoti attho. Moneyyena samannāgatoti kāyamoneyyādīhi samannāgato. Lapitaṃ lapatīti lapitalāpano. Attapaccakkhato ñatvāti iminā tesaṃ vijjānaṃ paṭiladdhabhāvaṃ dīpeti.

Tikaṇṇasuttavaṇṇanā niṭṭhitā.



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所谓"梵行住"即是此处道梵行的生起，所以说"已住"。正见在四谛中以成就遍知等作用而转起时，正思惟等也随顺于苦谛的遍知现观而转起，在其余诸谛中它们以断现观等方式转起是明显的。因此说"在四谛中以四道依遍知、断、证、修现观"。"善凡夫等"，等字包含七有学。
"为如此性"意思是说这些行相是如此，彼性是如此性，为彼义。但这里所说的那些行相是圣道作用的遍知等，所以说"为如是十六种作用性"。因为它们对省察道者由道力而明显地现起，在遍知等中断是主要的，因为其他是为彼义，所以说"或为烦恼尽"。或依省察已断烦恼而如是说。第二选择中"为如此性"是从格作为与格，所以说"从如此性"。"其他"是未来。"这些"是称为最后自体的五蕴。"遍知而住立"由此显示它们的不住立。因为住立是以不遍知为根。如说"诸比丘，如果对段食有贪、有喜、有爱，识在彼住立、增长"等。因此说"如断根的树"等。
"谁的"是凡夫的。因为他的戒有时增长，有时减退。但有学是戒圆满行者，无学更不用说。因此说"漏尽者"等。"得自在"是达到自在。"善等持"是以最上果定而善等持。"具足坚定"是具足最上果坚定。说"已舍死而住"是因为未来无再有。如何无再有？所以说"已断一切恶法而住"。因为一切所知法摄在四谛中，所以说"觉者为觉四谛者"。"佛弟子"是声闻佛被礼敬，何况其他众生。因为其他众生也礼敬声闻。如是说了这么多以正等觉者的方式解释偈颂的义后，现在为显示也以声闻的方式连结义而说"或者"等。声闻也是乔达摩，因口生而得到关系，因此一切圣弟子都称为世尊的亲生子。
"住"是住处，已住的蕴相续，所以说"已住蕴相续"。"知道、已知道"两种读法都只显示宿住智的作用成就。因为一性身一性想性的共同点，广果天也摄在这里，所以只说"六欲界、九梵世"。其他因为不多而不说。应知因为是某些人的非境界而不说。"由此灭生"是生灭，即阿罗汉果，所以说"得阿罗汉"。应说"abhiññāya"而脱去y音而说"abhiññā"，所以说"已知"。"以作用终"是以四道所作十六种作用的终了。"已办"是已终了，意思是已完成。"具足寂默"是具足身寂默等。"语所语"是言所言。"亲自知"由此显示获得那些明。
《帝干那经注》终。

9. Jāṇussoṇisuttavaṇṇanā

60. Navame deyyadhammassetaṃ nāmanti yāgaṃ karontena dātabbadeyyadhammaṃ sandhāya vadati tadaññassa pāḷiyaṃ deyyadhammaggahaṇeneva gahitattā. Matakabhattanti matake uddissa dātabbabhattaṃ, pitupiṇḍanti vuttaṃ hoti. Varapurisānanti visiṭṭhapurisānaṃ, uttamapurisānanti attho. Sabbametaṃ dānanti yathāvuttabhedaṃ yaññasaddhādidānaṃ.

Jāṇussoṇisuttavaṇṇanā niṭṭhitā.

10. Saṅgāravasuttavaṇṇanā



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9. 《阇奴索尼经注》
60. 第九经中"这是应施物的名"是就作祭供者应施给的施物而说，因为其他施物在经文中已以施物的摄取而摄取。"死者食"是为死者而应施给的食物，意思是说父亲的食物。"最胜人"是殊胜人，意思是最上人。"这一切施"是如所说差别的祭祀、信等施。
《阇奴索尼经注》终。
10. 《桑伽罗婆经注》

61. Dasame jiṇṇānaṃ hatthisālādīnaṃ paṭisaṅkharaṇaṃ puna pākatikakaraṇaṃ jiṇṇapaṭisaṅkharaṇaṃ , tassa kārako jiṇṇapaṭisaṅkharaṇakārako. Bāhirasamayeti satthusāsanato bāhire aññatitthiyasamaye. Sabbacatukkenātiādīsu sabbesu dvipadacatuppadādibhedesu pāṇesu ekekasmiṃ cattāro cattāro pāṇe vadhitvā yajitabbaṃ yaññaṃ sabbacatukkaṃ nāma. Sesesupi iminā nayena attho veditabbo. Yassa vā tassa vāti nissakke sāmivacananti āha ‘‘yasmā vā tasmā vā’’ti. Evamassāyanti ettha assūti nipātamattanti āha ‘‘evaṃ santepi aya’’nti.

Vaḍḍhentoti paṭṭhapento. Maggabrahmacariyassa ogadhaṃ mūlaṃ patiṭṭhābhūtaṃ brahmacariyogadhaṃ. Tenāha ‘‘arahattamaggasaṅkhātassā’’tiādi. Ukkaṭṭhaniddesena cettha arahattamaggasseva gahaṇaṃ katanti daṭṭhabbaṃ. Uttamaṃ patiṭṭhābhūtaṃ ārammaṇūpanissayabhāvena.

Appehi veyyāvaccakarādīhi attho etissāti appaṭṭhā ttha-kārassa ṭṭha-kāraṃ katvā. Tenāha ‘‘yattha bahū’’tiādi. Yatthāti yassaṃ paṭipadāyaṃ . Appo samārambho etassāti appasamārambho. Pāsaṃsāti pasaṃsārahā. Etaṃ yeva kathāpessāmīti eteneva brāhmaṇena kathāpessāmi.

Soppenāti niddāya. Pamādenāti jāgariyādīsu ananuyuñjanato sativippavāsalakkhaṇena pamādena. Paccanīkapaṭiharaṇavasenāti paṭipakkhāpanayanavasena. Tathā hi bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato paṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. ‘‘Paṭī’’ti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhasmiṃ, añño āgañchi brāhmaṇo’’tiādīsu (su. ni. 985; cūḷani. vatthugāthā 4) viya, tasmā samāhite citte vigatūpakkilese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchāharaṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ nimittabhūte, tato vā āgatanti pāṭihāriyaṃ.

Āgatanimittenāti āgatākārasallakkhaṇavasena. Esa nayo sesesupi. Eko rājāti dakkhiṇamadhurādhipati eko paṇḍurājā. Evampi te manoti iminā ākārena tava mano pavattoti attho. Tena pakārena pavattoti āha ‘‘somanassito vā’’tiādi. Sāmaññajotanā visese avatiṭṭhatīti adhippāyenevaṃ vuttaṃ. ‘‘Evaṃ tava mano’’ti idañca manaso somanassitatādimattadassanaṃ, na pana yena so somanassito vā domanassito vā, taṃdassanaṃ. Somanassaggahaṇena cettha tadekaṭṭhā rāgādayo saddhādayo ca dassitā honti, domanassaggahaṇena dosādayo. Dutiyanti ‘‘itthampi te mano’’ti padaṃ. Itipīti ettha iti-saddo nidassanattho ‘‘atthīti kho, kaccāna, ayameko anto’’tiādīsu (saṃ. ni. 2.15; 

我来 译这段巴利文：
61. 第十经中,修理破旧的象舍等,使其恢复原状是修理破旧,其作者是修理破旧者。"外道中"是在师教外的其他外道中。在"一切四法"等中,一切四法名是在一切两足、四足等差别的生类中,每一个都杀四四生类而祭祀的祭祀。在其余中也应依此方式了知义。"任何的"是从格作为属格,所以说"从任何"。"如是这"中的"su"是助词,所以说"即使如是"。
"增长"是建立。道梵行的基础、根本、立足处是梵行基础。因此说"称为阿罗汉道"等。应知这里以最上说而取阿罗汉道。最上是作为所缘、亲依止性的立足处。
"少事"是事少,把tha音变成ṭṭha音。因此说"在那里多"等。"在那里"是在那行道中。"少初作"是其初作少。"应赞"是应被赞叹。"将以这个使说"是将以这个婆罗门使说。
"以睡眠"是以睡。"以放逸"是因不从事觉醒等而具失念相的放逸。"以对治除去方式"是以去除对治方式。如是世尊和教法的对治者是外道,因除去他们故为神变。因为他们依见的除去而在见的显示中无能,因神通、记说、教诫而被除去、被弃。或"paṭi"这个词表示"后"的义,如"那个进入后,另一婆罗门来"等,所以心等持、离随烦恼、已作所作后应除去、应转起故为神变,或自己的随烦恼以第四禅、道除去后的除去是神变,神通、记说、教诫也由离随烦恼、已作所作者为众生利益而再转起,自己的随烦恼被除去后成为除去他众生随烦恼,故为神变,神变即神变。或在神变即神通、记说、教诫集合中的每一个称为神变。或神变是第四禅、道因除对治,在彼生故,或从彼来故为神变。
"由来相"是依来相的观察。其余也是此方法。"一个王"是南摩偷罗(今印度北方邦城市马图拉)的统治者一个般度王。"如是你的意"的义是你的意以此行相转起。说"或喜悦"等是因为转起那行相。依一般表示住于差别的意趣而如是说。"如是你的意"这只是显示意的喜悦等性,而不是显示他以何喜悦或忧恼。这里以喜悦的摄取而显示与之同处的贪等和信等,以忧恼的摄取而显示嗔等。"第二"是"如是也你的意"这句。"如此"中的"iti"字是显示义,如"迦旃延,此是一边"等。

3.90) viya. Tenāha ‘‘imañca imañca atthaṃ cintayamāna’’nti. Pi-saddo vuttatthasampiṇḍanattho.

Kathentānaṃ sutvāti kathentānaṃ saddaṃ sutvā. Tassa vasenāti tassa vitakkitassa vasena. Aṭṭakārakenāti vinicchayakārakena.

Na ariyānanti ariyānaṃ maggaphalacittaṃ na jānātīti attho. Tañhi tena anadhigatattā cetopariyañāṇenapi na sakkā viññātuṃ, aññaṃ pana cittaṃ jānātiyeva. Heṭṭhimo uparimassa cittaṃ na jānātītiādīnipi maggaphalacittameva sandhāya vuttānīti veditabbāni. Sotāpannādayopi hi attanā adhigatameva maggaphalaṃ parehi uppāditaṃ sammā cetopariyañāṇena jānituṃ sakkonti, na attanā anadhigataṃ. Sabbepi ariyā attano phalaṃ samāpajjanti adhigatattāti dassento ‘‘etesu cā’’tiādimāha. Yadi ariyā attanā adhigataphalaṃ samāpajjanti, uparimāpi heṭṭhimaṃ phalaṃ samāpajjanti adhigatattā lokiyasamāpattiyo viyāti kassaci āsaṅkā siyā, tannivattanatthamāha ‘‘uparimo heṭṭhimaṃ na samāpajjatī’’ti.

Uparimoti sakadāgāmiādiariyapuggalo. Heṭṭhimanti sotāpattiphalādiṃ. Na samāpajjatīti satipi adhigatatte na samāpajjati. Kasmāti ce? Kāraṇamāha ‘‘tesañhī’’tiādi, tesaṃ sakadāgāmiādīnaṃ heṭṭhimā heṭṭhimā phalasamāpatti tesu tesuyeva heṭṭhimesu ariyapuggalesu pavattati, na uparimesūti attho. Iminā heṭṭhimaṃ phalacittaṃ uparimassa na uppajjatīti dasseti. Kasmāti ce? Puggalantarabhāvūpagamanena paṭippassaddhattā. Etena uparimo ariyo heṭṭhimaṃ phalasamāpattiṃ samāpajjati attanā adhigatattā yathā taṃ lokiyasamāpattinti evaṃ pavatto hetu byabhicāritoti daṭṭhabbaṃ. Na hi lokiyajjhānesu puggalantarabhāvūpagamanaṃ nāma atthi visesābhāvato, idha pana asamugghāṭitakammakilesanirodhanena puthujjanehi viya sotāpannassa sotāpannādīhi sakadāgāmiādīnaṃ puggalantarabhāvūpagamanaṃ atthi. Yato heṭṭhimā heṭṭhimā phaladhammā uparūparimaggadhammehi nivattitā paṭipakkhehi viya abhibhūtā appavattidhammataṃyeva āpannā. Teneva vuttaṃ ‘‘paṭippassaddhattā’’ti.

Apica kusalakiriyappavatti nāma aññā, vipākappavatti ca aññāti anantaraphalattā ca lokuttarakusalānaṃ heṭṭhimato uparimo bhavantaragato viya hoti. Taṃtaṃphalavaseneva hi ariyānaṃ sotāpannādināmalābho. Te sace aññaphalasamaṅginopi honti, sotāpannādināmampi tesaṃ avavatthitaṃ siyā. Tassa tassa vā ariyassa taṃ taṃ phalaṃ sadisanti katvā na uparimassa heṭṭhimaphalasamaṅgitāya lesopi sambhavati, kuto tassā samāpajjananti daṭṭhabbaṃ. Heṭṭhimā ca sotāpannādayo uparimaṃ sakadāgāmiphalādiṃ na samāpajjanti anadhigatattā. Na hi anadhigataṃ samāpattiṃ samāpajjituṃ sakkā, tasmā sabbepi ariyā attanoyeva phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ.


我来翻译这段巴利文：
3.90)那样。因此说"思维此义和此义"。"pi"词是总括已说义。
"听到说者"是听到说者的声音。"依彼"是依彼所寻思。"以断事者"是以判决者。
"不是圣者的"意思是不知道圣者的道果心。因为他未证得那个,所以即使以他心智也不能了知,但知道其他心。"下位不知上位的心"等也应知是就道果心而说。因为须陀洹等也能以正他心智知道别人生起自己已证得的道果,不能知道自己未证得的。显示一切圣者入定自己已证得的果而说"在这些中"等。如果圣者入定自己已证得的果,上位也能入定已证得的下位果如世间定,可能有人有此疑问,为除此而说"上位不入定下位"。
"上位"是斯陀含等圣者。"下位"是须陀洹果等。"不入定"是虽已证得也不入定。如果问为什么？说明理由"因为他们"等,意思是那些斯陀含等的下下果定只在那些那些下位圣者中转起,不在上位。由此显示下位果心不生起于上位。如果问为什么？因为由进入另一补特伽罗性而止息。由此应知上位圣者入定下位果定因为自己已证得如同世间定,这样推论的因相违。因为在世间禅中没有所谓进入另一补特伽罗性因为无差别,但这里因未断业烦恼的灭而有如凡夫与须陀洹那样须陀洹等与斯陀含等进入另一补特伽罗性。由此下下果法被上上道法所遣,如被对治所胜而成为不转起法性。因此说"因止息"。
又,善作业的转起是一种,异熟的转起是另一种,因为出世间善的无间果,所以上位如到了另一有。因为圣者获得须陀洹等名只依各各果。如果他们也具有其他果,他们的须陀洹等名也会不确定。或因那那圣者的那那果相似,所以上位具有下位果连一点可能也没有,何况入定它。下位须陀洹等不入定上位斯陀含果等因为未证得。因为不能入定未证得的定,所以此处应得结论-一切圣者只入定自己的果。


Pavattentāti pavattakā hutvā, pavattanavasenāti attho. Evanti yathānusiṭṭhāya anusāsaniyā vidhivasena paṭisedhavasena ca pavattitākāraparāmasanaṃ. Sā ca sammāvitakkā nāma micchāvitakkānañca pavattiākāradassanavasena pavattati. Tattha ānisaṃsassa ādīnavassa ca vibhāvanatthaṃ aniccasaññameva, na niccasaññanti attho. Paṭiyoginivattanatthañhi eva-kāraggahaṇaṃ. Idhāpi evasaddaggahaṇassa attho payojanañca vuttanayeneva veditabbaṃ. Idaṃ-gahaṇepi eseva nayo. Pañcakāmaguṇarāganti nidassanamattaṃ daṭṭhabbaṃ tadaññarāgassa dosādīnañca pahānassa icchitattā tappahānassa ca tadaññarāgādikhepassa upāyabhāvato. Tathā vuttaṃ duṭṭhalohitavimocanassa pubbaduṭṭhamaṃsakhepanūpāyatā viya. Lokuttaradhammamevāti avadhāraṇaṃ paṭikkhepabhāvato sāvajjadhammanivattanaparaṃ daṭṭhabbaṃ, tassa adhigamūpāyānisaṃsabhūtānaṃ tadaññesaṃ anavajjadhammānaṃ nānantariyabhāvato.

Cintāmaṇikavijjāsarikkhakatanti iminā ‘‘cintāmaṇī’’ti evaṃ laddhanāmā loke ekā vijjā atthi, yāya paresaṃ cittaṃ vijānantīti dīpeti. ‘‘Tassā kira vijjāya sādhako puggalo tādise desakāle mantaṃ parijappitvā yassa cittaṃ jānitukāmo, tassa diṭṭhahatthādivisesasañjānanamukhena cittācāraṃ anuminanto kathetī’’ti keci. Apare ‘‘vācaṃ niccharāpetvā tattha akkharasallakkhaṇavasenā’’ti vadanti.

Idañcapana sabbanti ‘‘bhavaṃ gotamo anekavihitaṃ iddhividhaṃ paccanubhotī’’tiādinayappavattaṃ sabbampi.

Saṅgāravasuttavaṇṇanā niṭṭhitā.

Brāhmaṇavaggavaṇṇanā niṭṭhitā.

(7) 2. Mahāvaggo

1. Titthāyatanasuttavaṇṇanā



我来翻译这段巴利文：
"转起"是成为转起者,意思是依转起。"如是"是指示如所教导的教诫依规则和禁止而转起的行相。它以名为正寻思和显示邪寻思的转起行相而转起。其中为显明利益和过患,意思是只有无常想,不是常想。因为取"eva"词是为了遣除对立者。这里也应依所说方式了知"eva"词的意义和目的。在取"此"也是此方法。应知"五欲贪"只是举例,因为欲断除其他贪和嗔等,而断除它是断除其他贪等的方法。如说放出坏血是去除先前坏肉的方法。"只有出世间法"的限定应知是以否定为主而遣除有罪法,因为其他无罪法是证得它的方便利益而非无间。
"如如意珠明"由此显示世间有一种名为"如意珠"的明,由它知道他人的心。有些人说"据说修习那明的人在适当的时处持诵真言,想知道谁的心,通过认识他的手等特征而推测心行而说"。其他人说"使发出语言,依其中字音的观察"。
"而这一切"是以"尊者乔达摩证得种种神通"等方式转起的一切。
《桑伽罗婆经注》终。
《婆罗门品注》终。
(7) 2. 大品
《外道处经注》

62. Dutiyassa paṭhame titthaṃ nāma dvāsaṭṭhi diṭṭhiyo tabbinimuttassa kassaci diṭṭhivipphanditassa abhāvato. Ettha hi sattā taranti uppilavanti ummujjanimujjaṃ karonti, tasmā ‘‘tittha’’nti vuccati. Pāragamanasaṅkhātañhi taraṇaṃ diṭṭhigatikānaṃ natthi, tattheva aparāparaṃ nimujjanummujjanavasena pilavanameva tesaṃ taraṇaṃ nāma. Uppādakāti pūraṇakassapādayo. Titthe jātā titthiyā, yathāvuttaṃ vā diṭṭhigatasaṅkhātaṃ titthaṃ etesaṃ atthīti titthikā, titthikā eva titthiyā. Manorameti sāduphalabharitatāya abhayadisatāya ca manorame. Imesuyeva tīsu ṭhānesūti yathāvuttesu titthāyatanesu.

Yo yathā jānāti, tassa tathā vuccatīti iminā puggalajjhāsayavasena tathā vuttanti dasseti. Puggala-saddo ca tissannampi pakatīnaṃ sādhāraṇo, tasmā purisaggahaṇena tato visesanaṃ yathā ‘‘aṭṭha purisapuggalā’’ti. Paṭisaṃviditaṃ karotīti kevalaṃ jānanavasena viditaṃ karoti. Anubhavati vāti vipākalakkhaṇappattaṃ anubhavati. Pubbekatahetūti antogadhāvadhāraṇaṃ padanti āha ‘‘pubbekatakammapaccayenevā’’ti. Imināti ‘‘sabbaṃ taṃ pubbekatahetū’’ti iminā vacanena. Kammavedananti kusalākusalakammasahajaṃ vedanaṃ. Kiriyavedananti ‘‘neva kusalākusalā na ca kammavipākā’’ti evaṃ vuttaṃ kiriyacittasahajaṃ vedanaṃ. Na kevalañca te kammakiriyavedanā eva paṭikkhipanti, atha kho sāsane loke ca pākaṭe vātābādhādiroge ca paṭikkhipanti evāti dassetuṃ ‘‘ye vā ime’’tiādimāha. Tattha pittasamuṭṭhānāti pittavikārādhikasambhūtā . Anantaradvayepi eseva nayo. Sannipātikāti pittādīnaṃ tiṇṇampi vikārānaṃ sannipātato jātā. Utupariṇāmajāti sītādiutuno vipariṇāmato visamaparivuttito jātā. Visamaparihārajāti asappāyāhārayogapaṭisevanavasena kāyassa visamaṃ pariharaṇato jātā. Opakkamikāti upakkamato nibbattā. Kammavipākajāti kammassa vipākabhūtakkhandhato jātā. Virodhipaccayasamuṭṭhānā dhātūnaṃ vikārāvatthā, tappaccayā vā dukkhā vedanā ābādhanaṭṭhena ābādho, so eva rujjanaṭṭhena rogo. Tattha ‘‘yo yāpyalakkhaṇo, so rogo, itaro ābādho’’ti vadanti. Sabbesañca nesaṃ taṃtaṃdhātūnaṃ visamaṃ āsannakāraṇaṃ, na tathā itarāni. Tatthāpi ca pakopāvatthā dhātuyo āsannakāraṇaṃ, na tathā parapaccayāvatthāti daṭṭhabbaṃ. Aṭṭhamaṃyeva kammavipākajaṃ ābādhaṃ sampaṭicchanti ‘‘sabbaṃ taṃ pubbekatahetū’’ti vipallāsaggāhena. ‘‘Pubbe’’ti purātanasseva kammassa gahitattā upapajjavedanīyampi te paṭikkhipantīti vuttaṃ ‘‘dve paṭibāhitvā’’ti. Sampaṭicchantīti anujānanti.

Attanā katamūlakenāti sāhatthikakammahetu. Āṇattimūlakenāti parassa āṇāpanavasena katakammahetu. Imāti tisso vedanā. Sabbe paṭibāhantīti sabbe roge paṭisedhenti sabbesampi tesaṃ ekena issareneva nimmitattā tabbhāvībhāvāsambhavato. Esa nayo sesesupi. Sabbaṃ paṭibāhantīti hetupaccayapaṭisedhanato sabbaṃ nisedhenti.


我来翻译这段巴利文：
62. 第二品第一经中,"外道处"是六十二见,因为除此之外没有任何见的动摇。因为有情在此渡过、浮起、出没,所以称为"渡处"。因为持见者没有所谓到达彼岸的渡过,他们的渡过只是在那里一再沉浮而已。"创立者"是富兰那迦叶等。生于渡处为外道,或如所说有见称为渡处者为外道,外道即是外道。"悦意"是因充满美味果实和四方无畏而悦意。"在这三处"是在如所说的外道处。
"谁如何知,对他如是说"由此显示依补特伽罗意乐而如是说。补特伽罗词是三性的共通,所以以人的摄取而从中特别,如"八辈人"。"使已知"是仅依知而使已知。"或受"是受已得异熟相。"由宿作因"是含摄限定之词,所以说"只由宿作业缘"。"由此"是由"一切由宿作因"此句。"业受"是善不善业俱生受。"作受"是如说"非善非不善非业异熟"的唯作心俱生受。不仅他们否定业作受,也否定在教中世间中明显的风病等疾,所以说"或这些"等。其中"胆汁生"是从胆汁变异过多而生。后二者也是此方法。"三集起"是从胆汁等三种变异的集起而生。"时节变化生"是从冷等时节的变异不平转起而生。"不当护生"是从不适饮食使用而不当护身而生。"加害生"是从加害而生。"业异熟生"是从业的异熟蕴而生。与对治缘俱生的界的变异状态,或缘此的苦受,以病害义为病害,以病义为病。其中说"具可医相是病,其他是病害"。一切它们的彼彼界的不平是近因,不如其他。其中也应知界的扰乱状态是近因,不如其他缘状态。他们以"一切由宿作因"的颠倒执取只接受第八业异熟生病害。因为取"宿"为古老业,所以说"否定二种"是他们也否定顺生受。"接受"是允许。
"由自作为根"是由自手业因。"由教为根"是由教他而作业因。"这些"是三种受。"否定一切"是否认一切病因为一切它们是由一个自在天所造,故不可能有有无。其余也是此方法。"否定一切"是因否定因缘故否认一切。


Mātikaṃ nikkhipitvāti tiṇṇampi vedānaṃ asārabhāvadassanatthaṃ uddesaṃ katvā. Tanti taṃ mātikaṃ. Vibhajitvā dassetunti dosadassanavaseneva vibhāgato dassetuṃ. Laddhipatiṭṭhāpanatthanti attano laddhiyā paṭijānāpanatthaṃ. Laddhito laddhiṃ saṅkamantīti mūlaladdhito aññaladdhiṃ upagacchanti paṭijānanti. Pubbekatahetuyeva paṭisaṃvedetīti kammavedanampi vipākavedanaṃ katvā vadanti. Diṭṭhigatikā hi byāmūḷhacittā kammantaravipākantarādīni āloḷenti, asaṅkarato saññāpetuṃ na sakkonti. Yathā ca akusalakamme, evaṃ kusalakammepīti dassetuṃ ‘‘evaṃ pāṇātipātā’’tiādi vuttaṃ. Tattha evanti yathā pubbekatahetu eva pāṇātipātino nāma honti, na idāni sayaṃkatakāraṇā, evaṃ pāṇātipātā viramaṇampi pubbekatahetu evāti vicāriyamāno pubbekatavādo akiriyavādo eva sampajjati.

Kattukamyatāchando na taṇhāchando. Kattukamyatāti kātumicchā. Paccattapurisakāroti tena tena purisena kattabbakiccaṃ na hoti pubbekatahetu eva sijjhanato. Ubhayampi taṃ esa na labbhatīti kattabbakaraṇaṃ sucaritapūraṇaṃ, akattabbaakaraṇaṃ duccaritaviratīti idaṃ ubhayampi esa na labhati. Samaṇāpi hi pubbekatakāraṇāyeva hontīti pubbekatakāraṇāyeva samaṇāpi honti, na idāni saṃvarasamādānādinā. Assamaṇāpi pubbekatakāraṇāyevāti pubbekatakāraṇāyeva assamaṇāpi honti, na saṃvarabhedena.

Yathā pubbekatavāde chandavāyāmānaṃ asambhavato paccattapurisakārānaṃ abhāvo, evaṃ issaranimmānavādepi issareneva sabbassa nimmitabhāvānujānanatoti vuttaṃ ‘‘pubbekatavāde vuttanayeneva veditabbo’’ti. Esa nayo ahetukavādepīti āha ‘‘tathā ahetukavādepī’’ti.

Imesantiādinā imesaṃ titthāyatanānaṃ tucchāsāratāya thusakoṭṭanena kuṇḍakamattassapi alābho viya paramatthalesassapi abhāvo, tathā khajjopanakobhāsato tejaso phuliṅgamattassapi abhāvo viya andhaveṇikassapi maggassa appaṭilābho viya saddamattaṃ nissāya micchābhāgena vipallatthatāya daddarajātake (jā. 1.



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将纲要列出后，是为了显示三吠陀的无实质性而作概要。此即是那纲要。详细说明就是为了从过失角度来分别显示。为建立见解即是为了使人认可自己的见解。从一见解转向另一见解即是从根本见解转向并认可其他见解。说"只因过去所作而感受"是将业的感受也说成是果报的感受。持邪见者因心迷惑而搅乱业与果报等的区别，无法使人明白无混淆之处。为了显示如同不善业一样，善业也是如此，所以说"如是杀生"等。其中"如是"意为：正如杀生者只因过去所作而成为杀生者，不是现在自己所作的原因，同样地，远离杀生也只因过去所作-当如此思维时，宿作论就成为无作论。
欲作愿不是渴爱欲。欲作即是想要作。个人作为是指由各个人应当作的事，因为只由过去所作而成就。这两者他都得不到，即应作之事的善行圆满，不应作之事的恶行远离，这两者他都不能获得。沙门也只因过去所作的缘故而成为沙门，不是因现在受持律仪等。非沙门也只因过去所作的缘故而成为非沙门，不是因为破戒。
如同在宿作论中因欲求和精进不可能存在而无个人作为，同样在自在天创造论中也承认一切都是由自在天所创造，所以说"应当以宿作论中所说的方式来理解"。在无因论中也是这个道理，所以说"无因论也是如此"。
"这些"等，是说这些外道处如同捣糠得不到一点糠屑一样没有究竟义理可得，又如萤火虫的光芒连一点火星都没有，又如盲人排队连一点道路也找不到，因为只依靠声音而被邪分别颠倒，如同达达罗本生经（本生经第一集）。

2.43-43) sasakasadisatā ca vibhāvitā hoti. Sārabhāvanti sīlasārādisampattiyā sārasabbhāvaṃ. Niyyānikabhāvanti ekanteneva vaṭṭato niyyānāvahabhāvaṃ. Aniggahitoti na niggahetabbo. Tenāha ‘‘niggahetuṃ asakkuṇeyyo’’ti. Asaṃkiliṭṭhoti saṃkilesavirahito. Tenāha ‘‘nikkileso’’tiādi. Anupavajjoti dhammato na upavaditabbo. Appaṭikuṭṭho nāma appaṭisedhanaṃ vā siyā anakkosanaṃ vāti tadubhayaṃ dassento ‘‘appaṭibāhito anupakkuṭṭho’’ti āha.

Tassa dhammassāti ‘‘ayaṃ kho pana, bhikkhave’’tiādinā uddhaṭassa dhammassa. Pañhaṃ pucchitvāti kathetukamyatāvasena pañhaṃ pucchitvā. Yathāpaṭipāṭiyāti mātikāya yathānikkhittappaṭipāṭiyā. Dhātuyoti sabhāvadhāraṇaṭṭhena dhātuyo. Tā pana yasmā taṇhādiṭṭhikappanāparikappitaattasubhasukhasassatādipakatiādidhuvādijīvādikāyādikā viya na icchāsabhāvā diṭṭhiādirahitehi vimuccamānaudumbarapupphādilokavohāravatthūni viya ca vācāvatthumattā, atha kho saccaparamatthabhūtāti āha ‘‘sabhāvā’’ti, saccasabhāvāti attho. Attano sabhāvaṃ dhārentīti hi dhātuyo. Nijjīvanissattabhāvappakāsakoti bāhiraparikappitajīvābhāvappakāsako lokiyamahājanasaṃkappitasattābhāvappakāsako ca. Ākaraṭṭhenāti uppajjanaṭṭhānabhāvena. Uppattiṭṭhānampi hi ākaro āyatananti vuccati yathā ‘‘kambojo assānaṃ āyatana’’nti. Manopavicārāti taṃ taṃ ārammaṇaṃ upecca manaso vividhacaraṇākāro. Kehi katthāti āha ‘‘vitakkavicārapādehī’’tiādi. Aṭṭhārasasu ṭhānesūti cha somanassaṭṭhāniyāni , cha domanassaṭṭhāniyāni, cha upekkhāṭṭhāniyānīti evaṃ aṭṭhārasasu ṭhānesu.

Patiṭṭhādhātūti sesabhūtattayassa ceva sabbūpādārūpānañca patiṭṭhāsabhāvā dhātu. Iminā nayena ābandhanadhātūtiādīsupi attho veditabbo. Apica kakkhaḷabhāvasiddho sahajātadhammānaṃ ādhārabhāvo patiṭṭhābhāvo. Dravabhāvasiddhaṃ sampiṇḍanaṃ ābandhanaṃ. Uṇhabhāvasiddhaṃ mudutāpakkatāvahaṃ paripācanaṃ. Thaddhabhāvāvahaṃ uddhumātanaṃ vitthambhanaṃ. Rūpavivitto rūpapariyanto ākāsoti yesaṃ so paricchedo, tehi so asamphuṭṭhovāti vuttaṃ ‘‘ākāsadhātūti asamphuṭṭhadhātū’’ti. Sañjānanavidhurā ārammaṇūpaladdhi vijānanadhātu. Vitthāratopi kathetuṃ vaṭṭati saṅkhepantogadhattā vitthārassa. Saṅkhepato kathetuṃ na vaṭṭati kathetabbassa atthassa anavasesapariyādānābhāvato. Tenāha ‘‘vitthāratova vaṭṭatī’’ti. Ubhayathāti saṅkhepato vitthārato ca.

Anipphannāpi ākāsadhātu bhūtāni upādāya gahetabbatāmattena ‘‘upādārūpa’’nteva vuccati. Diṭṭhānevāti sallakkhetabbāni upādārūpabhāvasāmaññato. Tena sahajātā vedanā vedanākkhandho samudāye pavattavohārassa avayavepi dissanato yathā ‘‘vatthekadese daḍḍhe vatthaṃ daḍḍha’’nti. ‘‘Phasso ca cetanā ca saṅkhārakkhandho’’ti vuttaṃ mahābhūmakattā tesaṃ tappadhānattā ca saṅkhārakkhandhassa. Arūpakkhandhā nāmaṃ ārammaṇābhimukhaṃ namanato nāmādhīnaggahaṇato ca. Rūpakkhandho rūpaṃ paribyattaṃ ruppanaṭṭhena. Paccayanti nissayabhūtaṃ paccayaṃ. Vibhāgena dvācattālīsa. Ekāsīticittāni ‘‘sammasanacāroya’’nti katvā. Anukkamena paṭipajjamānoti evaṃ kaṅkhāvitaraṇavisuddhiyaṃ ṭhito uparimena tissannaṃ visuddhīnaṃ sampādanavasena visuddhibhāvanaṃ ussukkāpento.


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2.43-43. 显示出与兔子的相似性。实质性即是具足戒等实质的存在。出离性即是确实能导致从轮回出离的性质。不被责难即是不应被责难。因此说"不能被责难"。不染污即是远离染污。因此说"无垢"等。无过失即是依法不应被呵责。说"不被排斥、不被诽谤"是显示不被阻止或不被诽谤这两种情况。
那个法即是以"诸比丘，这个"等方式所举出的法。问了问题即是出于想要说法的意愿而提问。依次即是依照纲要中列出的次序。界是以能持自性的意义为界。这些界不像爱、见所构想计度的我、净、乐、常等的自性等永恒等命等身等那样是随欲而成的自性，也不像无见等的解脱、无花果花等世间言说事物那样仅仅是言说对象，而是真实胜义所存在的，所以说"自性"，意思是真实的自性。因为界即是持守自己的自性。显示无命无有情的性质即是显示外道所计度的命的不存在和世间凡夫所构想的有情的不存在。以生起处的意义即是以生起处所的意义。因为生起处所也称为来源处，如说"剑浮阇（Kamboja现在的阿富汗东部）是马的来源处"。意行即是对各种所缘的心的种种活动行相。由何在何处，所以说"由寻伺足"等。在十八处即是在六喜处、六忧处、六舍处这十八处。
住立界即是其他三大种和一切所造色的住立自性之界。依此方法应当了解结合界等的意义。又，以坚硬性成就对俱生法的所依性为住立性。以流动性成就的凝聚为结合。以热性成就引生柔软成熟为遍熟。引生僵硬的膨胀为支撑。虚空以离于色而为色的边际，对于以它为界限者，它是不相触的，所以说"虚空界即是不相触界"。了别与认知相反的所缘领纳为识界。可以详细地说因为详细包含在简略中。不可以简略地说因为所说的义理不能完全穷尽。所以说"只可以详细地说"。两种方式即是简略和详细。
虽然虚空界是非实有的，但因为仅仅是依于诸大种而应当把握，所以也称为"所造色"。应当如是观察即是应从所造色的共相来观察。与它俱生的受是受蕴，因为整体的言说也见于部分，如"衣服的一部分烧了就说衣服烧了"。说"触和思是行蕴"是因为它们是大地法且是行蕴的主要部分。无色蕴称为名是因为倾向所缘和依名而得知。色蕴称为色是因为显现和有变坏的特性。缘即是作为所依的缘。以分别来说有四十二。八十一心是"观察的行相"。次第修习即是如此住于度疑清净，为了完成上面三种清净而致力于清净的修习。


Phassāyatananti phassassa uppattiṭṭhānaṃ. Suvaṇṇādīnanti suvaṇṇamaṇivajirādīnaṃ. Ākiṇṇaṃ viya hutvā uppajjanti etthāti ākaro. Yathā cakkhu vipākaphassassa visesapaccayo, na tathā itaresanti katvā vuttaṃ ‘‘dve cakkhuviññāṇānī’’tiādi. Esa nayo sesavāresupi. Dvattiṃsāya vipākaphassesu dvipañcaviññāṇasahagataphasse ṭhapetvā sesā dvāvīsati vipākaphassā veditabbā. Diṭṭhameva hoti tena samānayogakkhamattā. ‘‘Saṅkhepato tāvā’’ti saṅkhepakathaṃ ārabhitvāpi vitthārakathāpettha vuttanayattā suviññeyyāvāti vuttaṃ ‘‘heṭṭhā…pe… veditabba’’nti.

Somanassassa uppattiṭṭhānabhūtaṃ somanassaṭṭhāniyaṃ. Tenāha ‘‘somanassassa kāraṇabhūta’’nti. Upavicaratīti upecca pavattati. Sabhāvato saṅkappato ca somanassādiuppattihetukā somanassaṭṭhāniyāditāti āha ‘‘iṭṭhaṃ vā hotū’’tiādi. Catutthaṃ diṭṭhameva hoti tadavinābhāvato.

Ariyasaccānīti purimapade uttarapadalopenāyaṃ niddesoti āha ‘‘ariyabhāvakarānī’’tiādi. Visuddhimagge (visuddhi. 2.531) pakāsitaṃ, tasmā na idha pakāsetabbanti adhippāyo. Sukhāvabodhanatthanti desiyamānāya vaṭṭakathāya sukhena avabodhanatthaṃ. Tenāha ‘‘yassa hī’’tiādi. Dvādasapadanti avijjādīhi padehi dvādasapadaṃ. Paccayavaṭṭanti paccayappabandhaṃ. Kathetukāmo hoti paccayākāramukhena saccāni dassetukāmatāya. Gabbhāvakkantivaṭṭanti gabbhokkantimukhena vipākavaṭṭaṃ dasseti ‘‘gabbhassāvakkanti hotī’’tiādinā. Tasmā panettha gabbhāvakkantivaseneva vaṭṭaṃ dassitanti āha ‘‘gabbhāvakkantivaṭṭasmiṃ hī’’tiādi. Gabbhāvakkantivaṭṭasminti mātukucchimhi nibbattanavasena pavattadhammappabandhe. Dassiteti desanāvasena dassite. Purimā dve yoniyo itarāhi oḷārikatāya paribyattatarāti vuttaṃ ‘‘gabbhāvakkanti…pe… avabodhetumpī’’ti.

Paccayamattanti channaṃ dhātūnaṃ sādhāraṇaṃ paccayabhāvamattaṃ, na tehi bhāgaso nipphādiyamānaṃ paccayavisesaṃ ‘‘kuto panetaṃ channaṃ dhātūna’’nti avibhāgena vuttattā. Tenāha ‘‘idaṃ vuttaṃ hotī’’tiādi. Na mātu na pitu tāsaṃ dhātūnaṃ imassa sattassa bāhirabhāvato. Gabbhassāti ettha gabbhati attabhāvabhāvena vattatīti gabbho, kalalādiavattho dhammappabandho. Tannissitattā pana sattasantāno gabbhoti vutto yathā mañcanissitā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti. Tannissayabhāvato mātukucchi gabbhoti vuccati ‘‘gabbhe vasati māṇavo’’tiādīsu (jā. 1.

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触处即是触的生起处。金等即是金、宝石、金刚石等。生起时好像充满其中，所以称为矿藏。因为眼根是异熟触的特别缘，不像其他那样，所以说"两种眼识"等。其他项目也是这个道理。在三十二种异熟触中，除去双五识相应的触，其余二十二种异熟触应当了知。就已经见到了，因为与那个有相同的适应性。说"先简略地"虽然开始简略地说，但这里详细的说法也依所说的方法容易理解，所以说"如上...应当了知"。
喜处即是喜的生起处。因此说"作为喜的因"。游行即是趣近而转起。由自性和寻思而成为喜等生起的因即是喜处等性，所以说"愿是可意"等。第四种已经见到了，因为是不相离的。
圣谛即是前词后词省略的解说，所以说"能使成为圣"等。在清净道论中已经说明，所以这里不必说明，这是意思。为了容易理解即是为了容易理解所说的轮回的叙述。因此说"因为对谁"等。十二支即是以无明等支的十二支。缘轮即是缘的相续。想要说法是因为想要通过缘起的方式显示诸谛。入胎轮即是通过入胎的方式以"入胎发生"等来显示异熟轮。所以在这里只是依入胎的方式显示轮回，因此说"因为在入胎轮中"等。在入胎轮即是在母胎中生起的方式所转起的法的相续。被显示即是依教说的方式被显示。前两种生即是因为比其他粗显而更明显，所以说"入胎...乃至...为了理解"。
仅是缘即是六界的共同缘性，不是由它们部分所产生的特殊缘，因为"这六界从何而来"是不分别地说的。因此说"这是说"等。不是从母不是从父，因为那些界对这个有情来说是外在的。胎即是这里胎是以自体的状态而转起的意思，是羯罗蓝等位的法相续。但是因为依止于它，所以说有情相续为胎，如依止床的人们说"床发出欢呼"。因为是它的所依，所以母胎称为胎，如在"童子住在胎中"等（本生经第一集）。

15.363). Gabbho viyāti vā gabbho. Yathā hi nivāsaṭṭhānatāya sattānaṃ ovarako ‘‘gabbho’’ti vuccati, evaṃ gabbhaseyyakānaṃ sattānaṃ yāva abhijāti nivāsaṭṭhānatāya mātukucchi ‘‘gabbho’’ti vuccati. Idha pana paṭhamaṃ vuttaattheneva gabbhoti veditabbo. Tenāha ‘‘gabbho ca nāmā’’tiādi.

Niratiatthena nirayo ca so yathāvuttena atthena gabbho cāti nirayagabbho. Esa nayo sesapadesupi. Ayaṃ pana viseso – devamanujādayo viya uddhaṃ dīghā ahutvā tiriyaṃ añcitā dīghāti tiracchānā. Te eva khandhakoṭṭhāsabhāvena yoni ca so vuttanayena gabbho cāti tiracchānayonigabbho. Pakaṭṭhato sukhato apetaṃ apagamo petabhāvo, taṃ pattānaṃ visayoti pettivisayo, petayoni. Manassa ussannatāya sūrabhāvādiguṇehi upacitamānasatāya ukkaṭṭhaguṇacittatāya manussā. Dibbanti kāmaguṇādīhi kīḷanti laḷanti jotantīti devā. Gabbhasaddo vuttanayo eva. Nānappakāroti yathāvuttena tadanantarabhedena ca nānappakārako. Manussagabbho adhippeto supākaṭatāya paccakkhabhāvato. Okkanti mātukucchiṃ okkamitvā viya uppatitvāti katvā. Nibbattanaṃ nibbatti. Pātubhāvo uppattippakāsako ca.

Sannipāto nāma avekallajātihīnavekalleti dassetuṃ ‘‘idha mātāpitaro’’tiādi vuttaṃ. Idhāti imasmiṃ sattaloke. Sannipatitāti samodhānabhāvato sannipatitā samāgatā saṃsiliṭṭhā. Utunīti utumatī sañjātapupphā. Idañca utusamayaṃ sandhāya vuttaṃ, na lokasamaññākarajassa lagganadivasamattaṃ. Mātugāmassa hi yasmiṃ gabbhāsahasaññite okāse dārako nibbattati, tattha mahatī lohitapīḷakā saṇṭhahitvā aggahitapubbā eva bhijjitvā paggharati, vatthu suddhaṃ hoti paggharitalohitattā anāmayattā ca. Visuddhe vatthumhi mātāpitūsu ekavāraṃ sannipatitesu yāva satta divasāni khettameva hoti. Suddhaṃ vatthu nahānato parampi katipayāni divasāni gabbhasaṇṭhahanatāya khettameva hoti parittassa lohitalesassa vijjamānattā. Tasmiṃ samaye hatthaggāhaveṇiggāhādinā aṅgaparāmasanenapi dārako nibbattatiyeva. Itthisantānepi hi sattapi dhātū labbhanteva. Tathā hi pārikāya nābhiparāmasanena sāmassa bodhisattassa, diṭṭhamaṅgalikāya nābhiparāmasanena (jā. aṭṭha. 4.15.mātaṅgajātakavaṇṇanā; ma. ni. aṭṭha. 

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15.363. 或者说像胎一样所以称为胎。就像因为是有情居住之处，房间被称为"胎"一样，母胎因为是胎生有情直到出生前的居住之处，所以称为"胎"。但在这里应当以前面所说的意义来理解胎。因此说"名为胎"等。
以无欢乐的意义为地狱，它依上述意义为胎，所以是地狱胎。其他词也是这个道理。这是区别：不像天与人等那样向上直立，而是横向弯曲延伸，所以是畜生。它们以蕴部分的状态为生，它依所说方式为胎，所以是畜生胎。远离殊胜的乐为离去，即是鬼的状态，那是到达者的境界，所以是饿鬼境，鬼趣。因为意的增盛，因为以勇敢等功德积集意，因为具有殊胜功德的心，所以是人。因为以欲乐等游戏、嬉乐、光耀，所以是天。胎字的意义如前所说。种种相即是如上所说及其后的差别而有种种相。所说的是人胎，因为最明显而可亲见。入即是好像入母胎而生起。生起即是生。显现即是显示生起。
和合即是为了显示不缺减的种类和缺减，所以说"这里父母"等。这里即是在这个有情世间。和合即是因为会合的状态而和合、聚集、结合。适期即是有月经的。这是就适合的时期而说，不是仅仅就世俗所称染着的日子而言。因为在女人被称为胎房的处所，即是婴儿出生的地方，生起大血疱，未曾执取就破裂流出，处所变得清净因为血液流出且无病。在处所清净时，父母一次和合后，直到七天都是田地。清净的处所即使在沐浴之后的若干天，也因为存在少许血迹而仍是胎住的田地。在那个时候，即使以手触摸、抓头发等身体接触，婴儿也会出生。因为在女性相续中也有七界。如此，因为波利迦触摸肚脸而生世尊菩萨，因为吉祥见者触摸肚脐（本生经注释第四集第十五章摩登伽本生故事解释；中部注释）。

2.65) maṇḍabyassa nibbatti ahosi. Gandhanato uppannagatiyā nimittūpaṭṭhānena sūcanato dīpanato gandhoti laddhanāmena bhavagāmikammunā abbati pavattatīti gandhabbo, tattha uppajjamānakasatto. Paccupaṭṭhito hotīti na mātāpitūnaṃ sannipātaṃ olokayamāno samīpe ṭhito paccupaṭṭhito nāma hoti, kammayantayantito pana eko satto tasmiṃ okāse nibbattanako hotīti ayamettha adhippāyo. Tadā hi tatrūpagasatto tatrūpapattiāvahantakammasaṅkhātena pellakayantena tathatthāya pellito upanīto viya hoti.

Viññāṇapaccayā nāmarūpanti ettha viññāṇassa paccayabhāvena gahitattā ‘‘tayo arūpino khandhā’’ti vuttaṃ. Idha pana viññāṇaṃ paccayabhāvena aggahetvā gabbhokkantiyā eva paccayabhāvena gahitattā ‘‘viññāṇakkhandhampi pakkhipitvā’’ti vuttaṃ. Idha pana manussagabbhassa okkantiyā adhippetattā ‘‘gabbhaseyyakānaṃ paṭisandhikkhaṇe’’ti vuttaṃ.

Taṇhāya samudayasaccabhāvena gahitattā ‘‘ṭhapetvā taṇha’’nti vuttaṃ. Tasseva pabhāvikāti tasseva yathāvuttassa dukkhasaccassa uppādikā. Dukkhanirodhoti ettha dukkhaggahaṇena taṇhāpi gahitāti āha ‘‘tesaṃ dvinnampi…pe… dukkhanirodho’’ti. Avisesena hi tebhūmakavaṭṭaṃ idha dukkhanti adhippetaṃ. Atha vā dukkhassa anuppattinirodho tabbhāvikāya taṇhāya anuppattinirodhena vinā na hotīti vuttaṃ ‘‘tesaṃ dvinnampi…pe… dukkhanirodho’’ti. Anuppattinirodhoti ca anuppattinirodhanimittaṃ nibbānaṃ dasseti.

‘‘Tattha vuttanayeneva veditabba’’nti vatvā ubhayattha pāḷiyā pavattiākārabhedaṃ dassetuṃ ‘‘ayaṃ pana viseso’’ti āha. Tatthāti visaddhimagge. Idhāti imasmiṃ sutte. Avijjāya tvevāti avijjāya tu eva. Asesavirāganirodhāti ettha accantameva saṅkhāre virajjati etenāti virāgo, maggo, tasmā virāgasaṅkhātena maggena asesanirodhā asesetvā nirodhā samucchindanāti evamettha attho daṭṭhabbo.

Sakalassāti anavasesassa. Kevalassāti vā suddhassa, paraparikappitasattajīvādivirahitassāti attho. Khīṇākāropi vuccati ‘‘nirujjhanaṃ nirodho’’ti iminā atthena. Arahattampi nirodhoti vuccati nirodhante uppannattā. Nibbānampi nirodhoti vuccati avijjādīnaṃ nirodhassa nimittabhāvato avijjādayo nirujjhanti etthāti nirodhoti katvā. Khīṇākāradassanavasenāti avijjādīnaṃ anuppattinirodhena nirujjhanākāradassanavasena. Nibbānameva sandhāya, na pana arahattanti adhippāyo. Sabhāvadhammānaṃ niggaho nāma yathāvuttadhammaparicchedato ūnādhikabhāvappakāsanena attasabhāvavibhāvaneneva hotīti āha ‘‘niggaṇhanto hī’’tiādi.

Titthāyatanasuttavaṇṇanā niṭṭhitā.

2. Bhayasuttavaṇṇanā



我来帮您翻译这段巴利文：
2.65. 曼达比亚得以出生。因为嗅香而生起的趣向，因为以相的现起而标示、显示，所以称为香，由得名为香的有趣业而转起，所以称为干闼婆，即是在那里出生的有情。现前即不是说观看父母和合而站在近处称为现前，而是从业的机制中有一个有情将在那个处所出生，这是这里的意思。因为在那时，往生到那里的有情好像被称为驱使机制的引生那里投生的业所驱使、引导。
"缘识有名色"，这里因为识被取为缘的状态，所以说"三无色蕴"。但这里不是取识为缘的状态，而是取入胎本身为缘的状态，所以说"也包括识蕴"。这里因为是就人胎的入胎而说的，所以说"对于胎生者在结生刹那"。
因为爱被取为集谛的状态，所以说"除去爱"。它的生起者即是那个如上所说的苦谛的生起者。苦灭，这里以苦的摄取也摄取了爱，所以说"这两者...乃至...苦灭"。因为这里无差别地是指三界轮回为苦。或者说苦的不生之灭离开了引生它的爱的不生之灭是不可能的，所以说"这两者...乃至...苦灭"。不生之灭即是显示作为不生之灭因的涅槃。
说"应当依那里所说的方法来了知"之后，为了显示两处经文运转方式的差别，所以说"这是区别"。那里即是清净道论。这里即是这部经。但是无明即是但是无明。由于无余离贪灭，这里应当如此理解意义：由此而对诸行究竟地离贪即是离贪，即是道，因此由称为离贪的道的无余灭即是无余地灭除断绝。
一切的即是无余的。或说纯粹的即是清净的，意思是离开他人所计度的有情、命等。灭尽的状态也称为灭，是依这个意义。阿罗汉果也称为灭，因为在灭时生起。涅槃也称为灭，因为是无明等灭的因，无明等在此灭去，所以称为灭。依灭尽状态的显示即是依无明等的不生之灭而灭去的状态的显示。意思是只是指涅槃，而不是阿罗汉果。诸法的自性的责难即是通过显示如上所说的法的界限的过少过多而显示自性，所以说"因为责难"等。
外道处经注释结束。
怖畏经注释

63. Dutiye parittātuṃ samatthabhāvenāti uppannabhayato rakkhituṃ samatthabhāvena. Natthi ettha mātāputtaṃ aññamaññaṃ tāyituṃ samatthanti amātāputtāni, tāniyeva amātāputtikāni. Tenāha ‘‘natthi etthā’’tiādi. Yanti bhummatthe upayogavacananti āha ‘‘yasmiṃ samaye’’ti. Mātāpi puttaṃ passituṃ na labhati, parittātuṃ na samatthanti adhippāyo . Puttopi mātaranti etthāpi eseva nayo. Cittutrāsoyeva bhayaṃ cittutrāsabhayaṃ. Iminā ottappabhayādiṃ nivatteti. Aṭaviggahaṇena aṭavivāsino vuttā ‘‘sabbo gāmo āgato’’tiādīsu viyāti āha ‘‘aṭavīti cettha aṭavivāsino corā veditabbā’’ti. Eteti aṭavivāsino corā. Etaṃ vuttanti ‘‘aṭavisaṅkopo’’ti idaṃ vuttaṃ. Ṭhānagamanādiiriyāpathacakkasamaṅgino iriyāpathacakkasamāruḷhā nāma hontīti āha ‘‘iriyāpathacakkampi vaṭṭatī’’ti. Iriyāpathoyeva pavattanaṭṭhena cakkanti iriyāpathacakkaṃ.

Pariyāyantīti parito tena tena disābhāgena gacchanti. Tenāha ‘‘ito cito ca gacchantī’’ti. Mātupemena gantuṃ avisahitvā attano santikaṃ āgacchantaṃ. Attasinehassa balavabhāvato mātarampi anapekkhitvā ‘‘attānaṃyeva rakkhissāmī’’ti gacchantaṃ. Ekasmiṃ ṭhāne nilīnanti vuttanayeneva gantvā ekasmiṃ kheme padese nisinnaṃ. Kulle vātiādīsu kūlaṃ paratīraṃ vahati pāpetīhi kullo, taraṇatthāya veḷunaḷādīhi kalāpaṃ katvā baddho. Pattharitvā baddho pana uḷumpo, cāṭiādi mattikābhājanaṃ. Vuyhamānanti udakoghena adhosotaṃ nīyamānaṃ.

Yathāvuttāni tīṇi bhayāni samātāputtikāniyeva assutavato puthujjanassa vasena amātāputtikāni dassitānīti āha ‘‘evaṃ pariyāyato amātāputtikāni bhayāni dassetvā’’ti.

Bhayasuttavaṇṇanā niṭṭhitā.

3. Venāgapurasuttavaṇṇanā

64. Tatiye evaṃnāmake janapadeti yattha nāmaggahaṇena kosalasaddassa ruḷhīsaddataṃ dasseti. Tathā hi kosalā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena ‘‘kosalā’’ti vuccati. Akkharacintakā hi īdisesu ṭhānesu yutte viya saliṅgavacanāni (pāṇini 1.

我来帮您翻译这段巴利文：
63. 第二中"以能保护的状态"即是以能从已生的怖畏中保护的状态。这里没有母与子能互相保护，所以是非母子，那些就是无母子性。因此说"这里没有"等。"于"是处所义的对格说法，所以说"在那个时候"。母亲也不能看见子，不能保护，这是意思。"子也对母亲"这里也是这个道理。心的惊怖即是怖畏，是心惊怖的怖畏。这排除了愧畏等。以林野的摄取是说林野居民，如在"全村来了"等中一样，所以说"这里林野应当知道是指林野居民强盗"。这些即是林野居民强盗。这个所说即是所说的"林野的扰乱"。具足站立行走等威仪轮的称为登上威仪轮，所以说"威仪轮也运转"。威仪以运转义为轮，所以是威仪轮。
巡行即是向周围那些方位而去。因此说"往这里那里去"。因母爱而不忍去，来到自己这里。因为自爱的力量强，甚至不顾母亲而"我要保护自己"而去。隐藏在一处即是依所说的方式去到一个安全的地方坐着。"在筏等"中，筏是运送到对岸，所以是筏，是为了渡过而用竹、芦等扎成捆绑的。而铺开绑住的是木排，陶罐等是陶制的容器。漂流即是被水流向下游带走。
如上所说的三种怖畏以有母子的方式，依未闻法的凡夫的状态显示为无母子性，所以说"如此以方便显示无母子性的怖畏"。
怖畏经注释结束。
毗那伽城经注释
64. 第三中"如此名称的地方"中，以此名称显示拘萨罗音的约定俗成的词性。如此，名为拘萨罗的是地方的王子们，他们居住的一个地方以约定俗成的词被称为"拘萨罗"。因为在这样的地方，字母考究者们像在相应处一样（波尼尼文法1.）。

2.51) icchanti. Ayamettha ruḷhī yathā aññatthāpi ‘‘kurūsu viharati, aṅgesu viharatī’’ti ca. Tabbisesane pana janapadasadde jātisadde ekavacanameva yathā ‘‘kosalesu janapade’’ti. Cārikanti caraṇaṃ. Caraṇaṃ vā cāro, so eva cārikā. Tayidaṃ maggagamanaṃ idhādhippetaṃ, na cuṇṇikagamanamattanti āha ‘‘addhānagamanaṃ gacchanto’’ti. Taṃ vibhāgena dassetuṃ ‘‘cārikā ca nāmesā’’tiādi vuttaṃ. Tattha dūrepīti dūrepi nātidūrepi. Sahasā gamananti sīghagamanaṃ. Mahākassapapaccuggamanādīsūti ādi-saddena āḷavakādīnaṃ atthāya gamanaṃ saṅgaṇhāti. Bhagavā hi mahākassapattheraṃ paccuggacchanto muhuttena tigāvutamaggamagamāsi. Āḷavakassatthāya tiṃsayojanaṃ, tathā aṅgulimālassa, pukkusātissa pana pañcacattālīsayojanaṃ, mahākappinassa vīsayojanasataṃ, dhaniyassatthāya satta yojanasatāni, dhammasenāpatino saddhivihārikassa vanavāsissa tissasāmaṇerassa tigāvutādhikaṃ vīsayojanasataṃ agamāsi. Imaṃ sandhāyāti imaṃ aturitacārikaṃ sandhāya.

Upalabhiṃsūti ettha savanavasena upalabhiṃsūti imamatthaṃ dassento ‘‘sotadvāra…pe… jāniṃsū’’ti āha. Sabbampi vākyaṃ avadhāraṇaphalattā antogadhāvadhāraṇanti āha ‘‘padapūraṇamatte vā nipāto’’ti. Avadhāraṇatthenāti pana iminā iṭṭhatthatovadhāraṇatthaṃ kho-saddaggahaṇanti dasseti. Assosīti padaṃ kho-sadde gahite tena phullitamaṇḍitavibhūsitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni saṃsiliṭṭhāni nāma honti, na tasmiṃ aggahiteti āha ‘‘padapūraṇena byañjanasiliṭṭhatāmattamevā’’ti. Mattasaddo visesanivattiattho. Tenassa anatthantaradīpanatā dassitā hoti, evasaddena pana byañjanasiliṭṭhatāya ekantikatā.

Samitapāpattāti accantaṃ anavasesato savāsanaṃ samitapāpattā. Evañhi bāhirakavītarāgasekkhāsekkhapāpasamanato bhagavato pāpasamanaṃ visesitaṃ hoti. Tenassa yathābhūtaguṇādhigatametaṃ nāmaṃ yadidaṃ samaṇoti dīpeti. Anekatthattā nipātānaṃ idha anussavattho adhippetoti āha ‘‘khalūti anussavatthe nipāto’’ti. Ālapanamattanti piyālāpavacanamattaṃ. Piyasamudāhārā hete ‘‘bho’’ti vā ‘‘āvuso’’ti vā ‘‘devānaṃ piyā’’ti vā. Gottavasenāti ettha gaṃ tāyatīti gottaṃ. Gotamoti hi pavattamānaṃ vacanaṃ buddhiñca tāyati ekaṃsikavisayatāya rakkhatīti gottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, tathā abhidhānaṃ abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni tāyati rakkhatīti vuccati. Ko pana soti? Aññakulaparamparāsādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Ettha ca samaṇoti iminā parikkhakajanehi bhagavato bahumatabhāvo dassito samitapāpatākittanato. Gotamoti iminā lokiyajanehi uccākulasambhūtatā dīpitā tena uditoditavipulakhattiyakulavibhāvanato. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ.


我来帮您翻译这段巴利文：
2.51. 使用变化。这里的约定俗成就像在其他地方"住在俱卢"、"住在鸯伽"等一样。但在那个修饰语中,对于地方词、种族词只用单数，如"在拘萨罗地方"。游行即是行走。或者说行走是游，那就是游行。这里所说的是道路行走，不仅仅是散步，所以说"走在旅途中"。为了详细显示那个，所以说"这游行"等。其中"远处"即是远处和不太远处。突然行走即是快速行走。"如迎接大迦叶"等中，等字包括为阿罗婆迦等而行。因为世尊迎接大迦叶长老时，一刹那走了三伽浮他的路。为阿罗婆迦走了三十由旬，同样为央掘魔罗也是，但为布库沙提走了四十五由旬，为大劫宾走了一百二十由旬，为达尼耶走了七百由旬，为法将舍利弗的同住者林住帝须沙弥走了一百二十由旬零三伽浮他。意指即是指这个不急的游行。
"了知"这里，显示以听闻方式了知这个意思，所以说"由耳门...乃至...知道"。一切语句因为有确定的结果所以包含确定，因此说"或只是在填充句子中的助词"。但以"以确定义"这个显示取确定义的"Kho"字。"听闻"这个词在取了"Kho"字后，好像被它装饰庄严一样而成为填充，并且前后词成为连贯，在不取它时则不然，所以说"仅仅以填充词使语句连贯"。"仅仅"字的意思是排除特殊。因此显示它不表示其他义，而"eva"字则显示语句连贯的必然性。
"已息灭诸恶"即是完全无余地连同习气息灭诸恶。如此，世尊息灭诸恶就与外道、离欲者、有学、无学的息恶有所区别。因此显示这个"沙门"名是如实获得的功德。因为助词有多义，这里意指传闻义，所以说"kho是传闻义的助词"。"仅仅称呼"即是仅仅亲切称呼语。这些是亲切的称呼，如"尊者"或"贤友"或"天子所爱"。"依种姓"这里，保护所生故为种姓。因为"瞿昙"这个运用的语言保护着觉知，以确定境界而保护，故为种姓。因为如同觉知离开作为所缘的义不能运作，称呼离开作为所诠的也是如此，因此那个称为种姓的义被说为保护它们。那是什么呢？应当视为与其他家族世系共通的、从那个家族的始祖传来的、属于那个家族共通的共相。这里以"沙门"这个显示考察者们对世尊的尊重，因为宣说息灭诸恶。以"瞿昙"这个显示世俗人认为出身高贵，因为由此显示崛起的广大刹帝利种族。因为所有刹帝利从始祖大三末多王开始，释迦王族是最殊胜的未曾混杂的。


Kenaci pārijuññenāti ñātipārijuññabhogapārijuññādinā kenacipi pārijuññena parihāniyā anabhibhūto anajjhotthaṭo. Tathā hi tassa kulassa na kiñci pārijuññaṃ lokanāthassa abhijātiyaṃ, atha kho vaḍḍhiyeva. Abhinikkhamane ca tatopi samiddhatamabhāvo loke pākaṭo paññātoti. Sakyakulā pabbajitoti idaṃ vacanaṃ bhagavato saddhāpabbajitabhāvadīpanaṃ vuttaṃ mahantaṃ ñātiparivaṭṭaṃ mahantañca bhogakkhandhaṃ pahāya pabbajitabhāvasiddhito.

Itthambhūtākhyānattheti itthaṃ evaṃpakāro bhūto jātoti evaṃ kathanatthe. Upayogavacananti ‘‘abbhuggato’’ti ettha abhi-saddo itthambhūtākhyānatthajotako, tena yogato ‘‘taṃ kho pana bhavanta’’nti idaṃ sāmiatthe upayogavacanaṃ. Tenāha ‘‘tassa kho pana bhoto gotamassāti attho’’ti. Kalyāṇaguṇasamannāgatoti kalyāṇehi guṇehi yutto, tannissito tabbisayatāyāti adhippāyo. Seṭṭhoti etthāpi eseva nayo. Kittetabbato kitti, sā eva saddanīyato saddoti āha ‘‘kittisaddoti kittiyevā’’ti. Abhitthavanavasena pavatto saddo thutighoso. Sadevakaṃ lokaṃ ajjhottharitvā uggatoti anaññasādhāraṇe guṇe ārabbha pavattattā sadevakaṃ lokaṃ ajjhottharitvā abhibhavitvā uggato.

So bhagavāti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke ‘‘bhagavā’’ti patthaṭakittisaddo, so bhagavā. ‘‘Bhagavā’’ti ca idaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati ‘‘bhagavāti netaṃ nāmaṃ mātarā kata’’ntiādi (mahāni. 84). Parato pana bhagavāti guṇakittanaṃ. Yathā kammaṭṭhānikena ‘‘araha’’ntiādīsu navasu ṭhānesu paccekaṃ iti-saddaṃ yojetvā buddhaguṇā anussariyanti, evaṃ buddhaguṇasaṃkittanenapīti dassento ‘‘itipi arahaṃ itipi sammāsambuddho…pe… itipi bhagavā’’ti āha. ‘‘Itipetaṃ bhūtaṃ itipetaṃ taccha’’ntiādīsu (dī. ni. 1.6) viya idha itisaddo āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho, tena ca tesaṃ guṇānaṃ bahubhāvo dīpito, tāni ca saṃkittentena viññunā cittassa sammukhībhūtāneva katvā saṃkittetabbānīti dassento ‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha. Evaṃ nirūpetvā kittento yo kitteti, tassa bhagavati ativiya abhippasādo hoti.

Ārakattāti suvidūrattā. Arīnanti kilesārīnaṃ. Arānanti saṃsāracakkassa arānaṃ. Hatattāti viddhaṃsitattā. Paccayādīnanti cīvarādipaccayānañceva pūjāvisesānañca. Tatoti visuddhimaggato (visuddhi. 

我来帮您翻译这段巴利文：
"以任何衰退"即是不被亲属衰退、财富衰退等任何衰退、损减所征服、压制。如此，在世间导师诞生时那个家族没有任何衰退，反而增长。在出家时，世间众所周知其更加繁盛。"从释迦族出家"这句话显示世尊是因信仰而出家，因为成就了舍弃大的亲属眷属和大的财富聚集而出家的事实。
"表述如此状态"即是叙述"如是这样的形态已生"的意思。"对格说法"即是这里的"abhi"字表示如此状态的叙述，与它结合的"那位尊者"这个是所有格意义的对格说法。因此说"意思是'那位尊者瞿昙的'"。"具足善妙功德"即是与善妙功德相应，意思是依止它、以它为境。"最胜"这里也是这个道理。因为应当称赞所以是称赞，那个因为应当称颂所以是名声，因此说"名声即是称赞"。依赞叹方式而生起的声音是称赞声。"超越包含天界的世间而升起"即是因为关系到无与伦比的功德而运作，所以超越征服了包含天界的世间而升起。
"那个世尊"即是那个圆满三十波罗蜜、破坏一切烦恼、证悟无上正等菩提、是天中之天、释中之释、梵中之梵、世间导师、因具足福德等原因而在包含天界的世间中广传"世尊"美名的世尊。"世尊"这个是导师名号的称颂。因此法将长老说："'世尊'这个名不是母亲所作"等（大义释84）。但后面的"世尊"是功德的称颂。如同修习业处者在"阿罗汉"等九处各自结合"如是"字而忆念佛陀功德一样，也是以称颂佛陀功德，显示这个所以说"如是阿罗汉、如是正等觉者...乃至...如是世尊"。这里的"如是"字如在"如是这是真实，如是这是真确"等（长部1.6）中一样是表示近于现见的意思，"pi"字是总括的意思，由此显示那些功德的众多，显示智者在称颂那些时应当使心现前而称颂，所以说"意思是'以这个和这个原因'"。如此观察而称颂的人在称颂时，对世尊生起极大的净信。
"远离"即是很远离。"诸敌"即是烦恼敌。"辐条"即是轮回之轮的辐条。"已破坏"即是已摧毁。"资具等"即是衣等资具和特殊供养。"从那里"即是从清净道论。

1.125-127). Yathā ca visuddhimaggato, evaṃ taṃsaṃvaṇṇanātopi nesaṃ vitthāro gahetabbo.

Imaṃlokanti nayidaṃ mahājanassa sammukhamattaṃ sandhāya vuttaṃ, atha kho anavasesaṃ pariyādāyāti dassetuṃ ‘‘sadevaka’’ntiādi vuttaṃ. Tenāha ‘‘idāni vattabbaṃ nidassetī’’ti. Pajātattāti yathāsakaṃ kammakilesehi nibbattattā. Pañcakāmāvacaradevaggahaṇaṃ pārisesanayena itaresaṃ padantarena gahitattā. Sadevakanti ca avayavena viggaho samudāyo samāsattho. Chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattinayena. Tattha hi so jāto tannivāsī ca. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇanti etthāpi eseva nayo. Paccatthikasamaṇabrāhmaṇaggahaṇanti nidassanamattametaṃ apaccatthikānaṃ samitabāhitapāpānañca samaṇabrāhmaṇānaṃ samaṇabrāhmaṇavacanena gahitattā. Kāmaṃ ‘‘sadevaka’’ntiādivisesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ, ‘‘salomako sapakkhako’’tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti āha ‘‘pajāvacanena sattalokaggahaṇa’’nti.

Arūpino sattā attano āneñjavihārena viharantā dibbantīti devāti imaṃ nibbacanaṃ labhantīti āha ‘‘sadevakaggahaṇena arūpāvacaraloko gahito’’ti. Tenāha ‘‘ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata’’nti (a. ni. 

我来帮您翻译这段巴利文：
1.125-127. 如同从清净道论，也同样从它的注释中应当获取它们的详细解释。
"此世间"这不是仅仅指大众的当前而说，而是为了显示无余遍尽，所以说"包含天界"等。因此说"显示现在应当说的"。"已生"即是由各自的业和烦恼而生起。取五欲界天是依残余法，因为其他的以另一词所摄。"包含天界"是以部分的分解而总体为复合词的意义。取第六欲界天是依近接法。因为他出生在那里且住在那里。以"包含梵天"之语取梵众天等梵天，这里也是这个道理。取敌对的沙门婆罗门只是举例说明，因为以沙门婆罗门之语也摄取了非敌对的、已息灭已除恶的沙门婆罗门。虽然依"包含天界"等修饰语的作用，世间之语被理解为有情的境域，因为它们是同样结合的境域，但在"有毛有翼"等中，即使不同样结合这个复合词也可得到，因为显示有例外，所以取"生类"，因此说"以生类之语取有情世间"。
无色有情以自己的不动住处而住，光耀故为天，得到这个词源解释，所以说"以包含天界之语取无色界世间"。因此说"与空无边处天等同伴"（增支部）。;

3.117). Samārakaggahaṇena chakāmāvacaradevaloko gahito tassa savisesaṃ mārassa vase vattanato. Sabrahmakaggahaṇena rūpībrahmaloko gahito arūpībrahmalokassa gahitattā. Catuparisavasenāti khattiyādicatuparisavasena. Itarā pana catasso parisā samārakādiggahaṇena gahitā evāti. Avasesasattaloko nāgagaruḷādibhedo. Tīhākārehīti devamārabrahmasahitatāsaṅkhātehi tīhi pakārehi. Tīsu padesūti ‘‘sadevaka’’ntiādīsu tīsu padesu. Tena tenākārenāti sadevakattādinā tena tena pakārena. Tedhātukameva pariyādinnanti porāṇā āhūti yojanā.

Abhiññāti yakāralopenāyaṃ niddeso, abhijānitvāti ayamettha atthoti āha ‘‘abhiññāya adhikena ñāṇena ñatvā’’ti. Anumānādipaṭikkhepoti anumānaatthāpattiādippaṭikkhepo ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbapaccakkhā buddhā bhagavanto.

Anuttaraṃ vivekasukhanti phalasamāpattisukhaṃ. Tena vimissāpi kadāci bhagavato dhammadesanā hotīti ‘‘hitvāpī’’ti pi-saddaggahaṇaṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇaṃ pubbabhāgena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti. Appaṃ vā bahuṃ vā desentoti ugghaṭitaññussa vasena appaṃ vā, vipañcitaññussa neyyassa vā vasena bahuṃ vā desento. Dhammassa kalyāṇatā ca niyyānikatā ca sabbaso anavajjabhāvenevāti āha ‘‘anavajjameva katvā’’ti.

Desakāyattena āṇādividhinā atisajjanaṃ pabodhanaṃ desanāti sā pariyattidhammavasena veditabbāti āha ‘‘desanāya tāva cātuppadikagāthāyapī’’tiādi. Nidānanigamānipi satthu desanāya anuvidhānato tadantogadhāni evāti āha ‘‘nidānaṃ ādi, idamavocāti pariyosāna’’nti.

Sāsitabbapuggalagatena yathāparādhādisāsitabbabhāvena anusāsanaṃ tadaṅgavinayādivasena vinayanaṃ sāsananti taṃ paṭipattidhammavasena veditabbanti āha ‘‘sīlasamādhivipassanā’’tiādi. Kusalānanti anavajjadhammānaṃ sīlasamathavipassanānaṃ sīladiṭṭhīnañca ādibhāvo taṃmūlikattā uttarimanussadhammānaṃ. Ariyamaggassa antadvayavigamena majjhimāpaṭipadābhāvo viya sammāpaṭipattiyā ārabbha nibbattīnaṃ vemajjhatāpi majjhabhāvoti vuttaṃ ‘‘atthi, bhikkhave…pe… majjhimaṃ nāmā’’ti. Phalaṃ pariyosānaṃ nāma saupādisesatāvasena. Nibbānaṃ pariyosānaṃ nāma anupādisesatāvasena. Idāni tesaṃ dvinnampi sāsanassa pariyosānataṃ āgamena dassetuṃ ‘‘tasmātiha tva’’ntiādi vuttaṃ. ‘‘Sātthaṃ sabyañjana’’ntiādivacanato dhammadesanāya ādimajjhapariyosānaṃ adhippetanti āha ‘‘idha…pe… adhippeta’’nti. Tasmiṃ tasmiṃ atthe kathāvadhisaddappabandho gāthāvasena suttavasena ca vavatthito pariyattidhammo, so idha desanāti vutto, tassa pana attho visesato sīlādi evāti āha ‘‘bhagavā hi dhammaṃ desento…pe… dassetī’’ti. Tattha sīlaṃ dassetvāti sīlaggahaṇena sasambhāraṃ sīlaṃ gahitaṃ, tathā maggaggahaṇena sasambhāro maggoti tadubhayavasena anavasesato pariyattiatthaṃ pariyādāya tiṭṭhati. Tenāti sīlādidassanena. Atthavasena hi idha desanāya ādikalyāṇādibhāvo adhippeto. Kathikasaṇṭhitīti kathikassa saṇṭhānaṃ kathanavasena samavaṭṭhānaṃ.


我来帮您翻译这段巴利文：
以"包含魔界"之语取六欲界天界，因为它特别在魔的势力下运转。以"包含梵天"之语取色界梵天界，因为已取无色界梵天界。"依四众"即是依刹帝利等四众。其他四众则已为包含魔界等之语所摄。其余有情世间是龙、金翅鸟等类。"以三种行相"即是以包含天、魔、梵天所说的三种方式。"在三处"即是在"包含天界"等三个词中。"以彼彼行相"即是以包含天界性等彼彼方式。"古人说只是遍尽三界"是解释。
"证知"这是省略"ya"音的说法，意思是"已证知"，因此说"以增上智已知"。"排除推理等"即是排除推理、义准等，因为是一个量。因为在一切处智行无碍，所以诸佛世尊一切现见。
"无上离欲乐"即是果定之乐。由此显示世尊的说法有时也混合，所以取"pi"字于"舍弃"。因为世尊说法时，在众人作随喜或省察所闻法的刹那，以前分限定那个刹那而入果定，如其所限出定后从所住处开始说法。"说少或多"即是依利根者说少或依中根者、钝根者说多。法的善性和出离性是以完全无过失性，所以说"只作无过失"。
说法是以依处为主的命令等方式开示教导，它应当依教法而了知，所以说"就说法而言，乃至四句偈"等。序分和结语也随顺导师的说法所以包含在其中，因此说"序分为初，'如是说'为终"。
教导是以应被教导的人所具有的应当如其过失等被教导性教诫，调伏是依分断调伏等方式调伏，应当依行法而了知，所以说"戒定观"等。"诸善"即是无过失法戒、止、观和戒、见的初始性是因为它们是上人法的根本。如同以离两边而成为中道的圣道一样，依正行而生起的也是中性，所以说"诸比丘...乃至...名为中"。果名为终，是依有余依的方式。涅槃名为终，是依无余依的方式。现在为了以圣典显示这两者都是教导的终，所以说"因此你"等。因为说"有义有文"等，所以意指说法的初中后，因此说"这里...乃至...意指"。在彼彼义中以偈颂方式和经方式确立的言说相续是教法，这里说为说法，但它的义特别是戒等，所以说"因为世尊说法...乃至...显示"。其中"显示戒"以戒摄取具资具的戒，同样以道摄取具资具的道，依那两者无余遍尽教法的义而住立。"以那个"即是以显示戒等。因为这里依义意指说法的初善等性。"说者的安立"即是说者的安住，依说的方式而确立。


Na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Ekabyañjanādiyuttā vāti sithilādibhedesu byañjanesu ekappakāreneva dvippakāreneva vā byañjanena yuttā damiḷabhāsā viya. Vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbaniroṭṭhabyañjanā vā kirātabhāsā viya. Sabbasseva vissajjanīyayuttatāya sabbavissaṭṭhabyañjanāvā yavanabhāsā viya. Sabbasseva sānusāratāya sabbaniggahitabyañjanā vā pārasikādimilakkhabhāsā viya. Sabbāpesā byañjanekadesavaseneva pavattiyā aparipuṇṇabyañjanāti katvā ‘‘abyañjanā’’ti vuttā.

Ṭhānakaraṇāni sithilāni katvā uccāretabbaṃ akkharaṃ pañcasu vaggesu paṭhamatatiyanti evamādi sithilaṃ. Tāni asithilāni katvā uccāretabbaṃ akkharaṃ vaggesu dutiyacatutthanti evamādi dhanitaṃ. Dvimattakālaṃ dīghaṃ. Ekamattakālaṃ rassaṃ. Tadeva lahukaṃ lahukameva. Saṃyogaparaṃ dīghañca garukaṃ. Ṭhānakaraṇāni niggahetvā uccāretabbaṃ niggahitaṃ. Parena sambandhaṃ katvā uccāretabbaṃ sambandhaṃ. Tathā na sambandhaṃ vavatthitaṃ. Ṭhānakaraṇāni vissaṭṭhāni katvā uccāretabbaṃ vimuttaṃ. Dasadhā byañjanabuddhiyā pabhedoti evaṃ sithilādivasena byañjanabuddhiyā akkharuppādakacittassa dasappakārena pabhedo. Sabbāni hi akkharāni cittasamuṭṭhānāni yathādhippetatthabyañjanato byañjanāni ca.

Amakkhetvāti amilecchetvā, avināsetvā, ahāpetvāti attho. Bhagavā yamatthaṃ ñāpetuṃ ekagāthaṃ ekavākyampi deseti, tamatthaṃ tāya desanāya parimaṇḍalapadabyañjanāya eva desetīti āha ‘‘paripuṇṇabyañjanameva katvā dhammaṃ desetī’’ti. Idha kevalasaddo anavasesavācako, na avomissatādivācakoti āha ‘‘sakalādhivacana’’nti. Paripuṇṇanti sabbaso puṇṇaṃ. Taṃ pana kiñci ūnaṃ vā adhikaṃ vā na hotīti ‘‘anūnādhikavacana’’nti vuttaṃ. Tattha yadatthaṃ desitaṃ, tassa sādhakattā anūnatā veditabbā, tabbidhurassa pana asādhakattā anadhikatā. Sakalanti sabbabhāgavantaṃ. Paripuṇṇamevāti sabbaso paripuṇṇameva. Tenāha ‘‘ekadesanāpi aparipuṇṇā natthī’’ti. Aparisuddhā desanā nāma hoti taṇhāsaṃkilesattā. Lokāmisaṃ cīvarādayo paccayā, tattha agadhitacittatāya lokāmisanirapekkho. Hitapharaṇenāti hitūpasaṃharaṇena. Mettābhāvanāya muduhadayoti mettābhāvanāya karuṇāya vā muduhadayo. Ullumpanasabhāvasaṇṭhitenāti sakalasaṃkilesato vaṭṭadukkhato ca uddharaṇākārāvaṭṭhitena cittena, karuṇādhippāyenāti attho. Tasmāti yasmā sikkhattayasaṅgahaṃ sakalaṃ sāsanaṃ idha brahmacariyanti adhippetaṃ, tasmā. Brahmacariyanti iminā samānādhikaraṇāni sabbapadāni yojetvā atthaṃ dassento ‘‘so dhammaṃ deseti…pe… pakāsetīti evamettha attho daṭṭhabbo’’ti āha.


我来 助您翻译这段巴利文：
他不说有义，因为那说法缺乏出离义。"具一个音等发生错误:terminated


Sundaranti bhaddakaṃ. Bhaddakatā ca passantassa hitasukhāvahabhāvena veditabbāti āha ‘‘atthāvahaṃ sukhāvaha’’nti. Tattha atthāvahanti diṭṭhadhammikasamparāyikaparamatthasaṃhitahitāvahaṃ. Sukhāvahanti yathāvuttatividhasukhāvahaṃ. Tathānurūpānanti tādisānaṃ. Yādisehi pana guṇehi bhagavā samannāgato, tehi catuppamāṇikassa lokassa sabbathāpi accantappasādanīyo tesaṃ yathābhūtasabhāvattāti dassento ‘‘yathārūpo’’tiādimāha. Tattha yathābhūta…pe… arahatanti iminā dhammappamāṇalūkhappamāṇānaṃ sattānaṃ bhagavato pasādāvahatā dassitā, itarena itaresaṃ. Dassanamattampi sādhu hotīti ettha kosiyavatthu kathetabbaṃ. Ubhatopakkhikāti micchādiṭṭhisammādiṭṭhivasena ubhayapakkhikā. Kerāṭikāti saṭhā.

Anekatthattā nipātānaṃ yāvañcidanti nipātasamudāyo adhimattappamāṇaparicchedaṃ dīpetīti āha ‘‘adhimattappamāṇaparicchedavacanameta’’nti. Adhimattavippasannānīti adhikappamāṇena vippasannāni. Vippasannānīti ca pakatiākāraṃ atikkamitvā vippasannānīti attho. Nanu ca cakkhādīnaṃ indriyānaṃ manoviññeyyattā kathaṃ tena tesaṃ vippasannatā viññāyatīti āha ‘‘tassa hī’’tiādi. Tassāti brāhmaṇassa. Tesanti cakkhādīnaṃ pañcannaṃ indriyānaṃ. Evampi manindriyena patiṭṭhitokāsassa adiṭṭhattā kathaṃ manindriyassa vippasannatā tena viññāyatīti āha ‘‘yasmā panā’’tiādi. Nayaggāhapaññā hesā tassa brāhmaṇassa. Mane vippasanneyeva hoti pasannacittasamuṭṭhitarūpasampadāhi eva cakkhādīnaṃ patiṭṭhitokāsassa pasannatāsambhavato.

Jambonadasuvaṇṇaṃ rattavaṇṇameva hotīti āha ‘‘surattavaṇṇassā’’ti. Jambonadasuvaṇṇassa ghaṭikāti jambonadasuvaṇṇapiṇḍaṃ. Iminā nekkhanti nekkhappamāṇajambonadasuvaṇṇena kataṃ akatabhaṇḍaṃ vuttanti dasseti. Nekkhanti vā atirekapañcasuvaṇṇena katapilandhanaṃ katabhaṇḍaṃ vuttaṃ. Tañhi ghaṭṭanamajjanakkhamaṃ hotīti. Suvaṇṇanti ca pañcadharaṇassa samaññā, tasmā pañcavīsatidharaṇahiraññavicitaṃ ābharaṇaṃ idha nekkhanti adhippetaṃ. Jambonadanti mahājambusākhāya pavattanadiyaṃ nibbattaṃ. Taṃ kira ratanaṃ rattaṃ. Suvaṇṇākāre mahājambuphalarase vā pathaviyaṃ paviṭṭhe suvaṇṇaṅkurā uṭṭhahanti, tena suvaṇṇena katapilandhanantipi attho. Suparikammakatanti suṭṭhu kataparikammaṃ. Sampahaṭṭhanti sammā pahaṭṭhaṃ ghaṭṭanādivasena sukataparikammaṃ. Tenāha ‘‘suvaṇṇakāra…pe… suparimajjitanti attho’’ti.

Vāḷarūpānīti āharimāni vāḷarūpāni. ‘‘Akappiyarūpākulo akappiyamañco pallaṅkoti sārasamāse. Ratanacitranti bhitticchedādivasena ratanacitraṃ. Rukkhatūlalatātūlapoṭakitūlānaṃ vasena tiṇṇaṃ tūlānaṃ. Uddalomiyaṃ kecīti sārasamāsācariyā uttaravihārino ca. Tathā ekantalomiyaṃ. Koseyyakaṭṭissamayanti koseyyakasaṭamayaṃ. Ajinacammehīti ajinamigacammehi. Tāni kira cammāni sukhumatarāni. Tasmā dupaṭṭatipaṭṭāni katvā sibbanti. Tena vuttaṃ ‘‘ajinappaveṇī’’tiādi.

Nikāmalābhīti yathicchitalābhī. Tenāha ‘‘icchiticchitalābhī’’ti. Vipulalābhīti uḷāralābhī. Kasiranti hi parittaṃ vuccati, tappaṭikkhepena akasiraṃ uḷāraṃ. Tenāha ‘‘mahantalābhī’’tiādi.


我来帮您翻译这段巴利文：
"妙"即是好。好应当依看见者的利益和快乐而了知，所以说"带来利益，带来快乐"。其中"带来利益"即是带来现世的、来世的、和最高义利的利益。"带来快乐"即是带来所说的三种快乐。"如此相应的"即是那样的。显示具有什么功德的世尊，以那些对于四种衡量的世间在一切方面都是极为净信的，因为是它们的如实自性，所以说"如是相"等。其中"如实...乃至...应当"这个显示对法为量和粗劣为量的众生对世尊生净信，以另一个显示其他的。"仅仅见到也是好的"这里应当讲憍尸迦的故事。"两边分"即是依邪见正见而有两边的。"欺诈"即是狡诈。
因为助词有多义，"yāvañcidaṃ"这助词组合显示最胜量的限定，所以说"这是最胜量限定之语"。"极其明净"即是以过度的量明净。"明净"即是超过平常状态而明净的意思。难道因为眼等诸根为意识所知，如何由此得知它们的明净性呢？所以说"因为他"等。"他"即是婆罗门。"它们"即是眼等五根。虽然如此，因为意根的所依处未见，如何由此得知意根的明净性呢？所以说"因为"等。这是那婆罗门的领会智慧。因为只有在意明净时，由明净心所生的色身圆满才能使眼等的所依处有明净性的可能。
阎浮金是赤色的，所以说"极赤色的"。"阎浮金块"即是阎浮金团。由此显示"涅卡"是说由阎浮金作成的未制成品，其量为涅卡量。或者"涅卡"是说由超过五金量制成的装饰品成品。因为它能耐磨光。"金"是五陀罗那的通称，所以这里"涅卡"意指由二十五陀罗那金制成的装饰品。"阎浮"即是在大阎浮树枝流过的河中生成。据说那宝物是红色的。或者意思是在金匠处或大阎浮果汁入地时生起金芽，用那金制成的装饰品。"善加工"即是善作加工。"善磨光"即是善加磨光，依磨等方式善作加工。因此说"意思是金匠...乃至...善磨光"。
"野兽像"即是可爱的野兽像。"不适宜物所充满的不适宜床座"是在精要复合词中。"宝饰"即是依墙面分割等方式的宝饰。依树棉、藤棉、蒲棉三种棉。"乌达罗米"一些人即是精要复合词的诸师和北寺住者。同样在"单边毛"。"丝绸毯制"即是丝绸毯所制。"羚羊皮"即是羚羊皮。据说那些皮极其柔软。因此做成双层三层缝制。所以说"羚羊皮编织"等。
"得如愿"即是得如所欲。因此说"得如所欲所欲"。"得丰富"即是得殊胜。因为"kasira"说微少，否定它"akasira"就是殊胜。因此说"得大"等。


Laddhā ca na kappantīti sāmaññena paṭisiddhattā sabbathā na kappatīti kassaci āsaṅkā siyā, tannivattanatthaṃ ‘‘kiñci kiñci kappatī’’tiādimāha. Tattha suddhakoseyyanti ratanaparisibbanarahitaṃ. Ettha ca ‘‘suddhakoseyyaṃ pana vaṭṭatī’’ti vinaye (mahāva. aṭṭha. 254) vuttattā idhāpi ettakameva vuttaṃ. Dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.15) pana ‘‘ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni na vaṭṭantī’’ti vuttaṃ. Tattha ‘‘ṭhapetvā tūlika’’nti etena ratanasibbanarahitāpī tūlikā na vaṭṭatīti dīpeti. Vacanatoti etena vinaye (cūḷava. 297) vuttabhāvaṃ dasseti. Ekena vidhānenāti yathāvuttameva vidhānaṃ sandhāya vadati. Yadi evaṃ kasmā bhagavatā ‘‘laddhā ca na kappantī’’ti sāmaññena paṭisedho katoti āha ‘‘akappiyaṃ pana upādāyā’’tiādi.

Pallaṅkanti ettha pari-saddo samantatoti etasmiṃ atthe vattati, tasmā vāmūruṃ dakkhiṇūruñca samaṃ ṭhapetvā ubho pāde aññamaññasambandhe katvā nisajjā pallaṅkanti āha ‘‘samantato ūrubaddhāsana’’nti. Ūrūnaṃ bandhanavasena nisajjā. Pallaṅkaṃ ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, evaṃ ubho pāde ābhuje samiñjite katvāti attho. Taṃ pana ubhinnaṃ pādānaṃ tathā sambandhatākaraṇanti āha ‘‘bandhitvā’’ti. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ gacchati. Tenāha ‘‘aṭṭhārasa piṭṭhikaṇṭake’’tiādi. Ujuṃ kāyaṃ ṭhapetvāti uparimaṃ kāyaṃ ujukaṃ ṭhapetvā, ayameva vā pāṭho. Heṭṭhimakāyassa hi anujukaṭṭhapanaṃ nisajjāvacaneneva bodhitanti. Ujuṃ kāyanti ettha kāya-saddo uparimakāyavisayo.

Parimukhanti ettha pari-saddo abhisaddena samānatthoti āha ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Ettha yathā ‘‘vanantaññeva pavisāmī’’tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ ‘‘nisīdāmī’’ti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito, ‘‘pallaṅkaṃ ābhujitvā’’ti iminā nisajjāya daḷhabhāvo, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā ārammaṇapariggahūpāyo. Pariggahitaniyyānanti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramasatinepakkaṃ upaṭṭhapetvāti attho. Parīti pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu (dha. sa. 16.20) viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkha’’ntiādīsu (paṭi. ma. 


我来帮您翻译这段巴利文:
获得后不合适时，由于一般性禁止，可能有人怀疑是否完全不合适，为了消除这种疑虑，说"某些是合适的"等等。其中"纯丝绸"指不含宝石缝制的。这里由于在律藏中说"纯丝绸是允许的"，所以这里也只说这么多。但在《长部注释》中说:"除了棉絮垫以外,所有用宝石缝制的羊毛毯等都不允许"。其中"除了棉絮垫"这句话表明即使不含宝石缝制的棉絮垫也不允许。"根据语言"是指显示律藏中所说的内容。"以一种方式"是指依据前述的方式而说。如果这样的话,为什么世尊以"获得后不合适"作一般性禁止呢?为此说"关于不适合的"等等。
"跏趺"中的"pari"(遍)表示"周遍"的意思,因此将左腿和右腿平放,使两足相互交叉而坐称为跏趺,所以说"周遍束缚腿部的坐姿"。以腿的束缚方式而坐。"结跏趺而坐"是指为了以跏趺方式坐下,将两足弯曲交叉的意思。这是指将两足如此相连,所以说"束缚"。"端正其身"是指将上身端直安置,使十八脊椎骨首尾相接。这样坐着时皮肉筋不会下垂。这样,由于下垂而每刻生起的感受就不会生起。当这些感受不生起时,心便能一境,业处不会退失,能够增长繁盛。因此说"十八脊椎骨"等。"端正安置其身"是指将上身端直安置,或者就是这样的读法。因为下身的不端正安置已经由"坐"字表达了。"端正其身"中的"身"字是指上身。
"面前"中的"pari"(遍)字与"abhi"(向)字同义,所以说"向着业处",意思是从外在的种种所缘收摄而专注于业处。这里,如同以"进入林间"等显示适合禁修的住处,同样地,以"坐下"显示不松不紧的平静威仪,以"结跏趺坐"显示坐姿的稳固,以"正念现前"显示摄取所缘的方法。"摄取出离"是指使念完全把握、完全断除迷妄,建立最上念与慧的意思。"pari"(遍)表示把握义,如"引导"等。"mukha"(面)表示出离义,如"空解脱"等。

1.209-210) viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho.

Cattāri rūpāvacarajjhānāni dibbabhāvāvahattā dibbavihārā nāma hontīti tadāsannappavattacaṅkamopi tadupacārato dibbo nāma hotīti āha ‘‘cattāri hi rūpajjhānānī’’tiādi. Samāpajjitvā caṅkamantassāti idañca caṅkamantassa antarantarā samāpattiṃ samāpajjitvā uṭṭhāyuṭṭhāya caṅkamanaṃ sandhāya vuttaṃ. Na hi samāpattiṃ samāpajjitvā avuṭṭhitena sakkā caṅkamituṃ. Samāpattito vuṭṭhāya caṅkamantassapi caṅkamoti idaṃ pana samāpattito vuṭṭhahitvā antarantarā samāpajjitvā caṅkamantassa vasena vuttaṃ. Dvīsuvihāresūti brahmavihāre, ariyavihāre ca. Mettājhānādayo hitūpasaṃhārādivasena pavattiyā brahmabhūtā seṭṭhabhūtā vihārāti brahmavihārā. Anaññasādhāraṇattā pana ariyānaṃ vihārāti ariyavihārā, catassopi phalasamāpattiyo. Idha pana arahattaphalasamāpattiyeva āgatā.

Paccavekkhaṇāya phalasamāpatti kathitā samāpattiṃ samāpajjitvā vuṭṭhitassa paccavekkhaṇāsambhavato. Caṅkamādayoti phalasamāpattiṃ samāpannassapi samāpattito vuṭṭhitassapi caṅkamaṭṭhānanisajjādayo. Ariyacaṅkamādayo honti na pana paccavekkhantassāti adhippāyo.

Venāgapurasuttavaṇṇanā niṭṭhitā.

4. Sarabhasuttavaṇṇanā

65. Catutthe gijjhā ettha santīti gijjhaṃ, kūṭaṃ. Taṃ etassāti gijjhakūṭo. Gijjho viyāti vā gijjhaṃ, kūṭaṃ. Taṃ etassāti gijjhakūṭo, pabbato. Tasmiṃ gijjhakūṭe. Tenāha ‘‘gijjhāvā’’tiādi. Acirapakkantoti ettha na desantarapakkamanaṃ adhippetaṃ, atha kho sāsanapakkamananti dassento ‘‘imasmiṃ sāsane pabbajitvā’’tiādimāha, teneva hi ‘‘imassā dhammavinayā’’ti vuttaṃ. Labbhatīti lābho, catunnaṃ paccayānametaṃ adhivacanaṃ. Sakkaccaṃ kātabbo dātabboti sakkāro. Paccayā eva hi paṇītapaṇītā sundarasundarā abhisaṅkharitvā katā sakkārāti vuccanti. Sakkāroti vā sundarakāro, parehi attano gāravakiriyā pupphādīhi vā pūjā. Lābho ca sakkāro ca lābhasakkārā, te naṭṭhā pahīnā etesanti naṭṭhalābhasakkārā.

Mahālābhasakkāro uppajjīti tadā kira bhagavato mahālābhasakkāro uppajji yathā taṃ cattāro asaṅkheyye pūritadānapāramisañcayassa. Sabbadisāsu hi yamakamahāmegho vuṭṭhahitvā mahogho viya sabbapāramiyo ‘‘ekasmiṃ attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. Tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā ‘‘kahaṃ buddho , kahaṃ bhagavā, kahaṃ devadevo narāsabho purisasīho’’ti bhagavantaṃ pariyesanti, sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anubandhanti ca andhakavindabrāhmaṇo viya. Yathā ca bhagavato, evaṃ bhikkhusaṅghassapi. Vuttampi cetaṃ –

‘‘Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, bhikkhusaṅghopi sakkato hoti…pe… parikkhārāna’’nti (udā. 38).

Tathā –

‘‘Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekaṃ saṅghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho’’ti (dī. ni. 

我来 完整翻译这段巴利文：
如同"空解脱"等，"出离义"是指从对立面解脱的意思。
四色界禅那因能带来天界状态而称为天住，所以在其附近经行也因为接近而称为天界的，因此说"四色界禅那"等。"入定后经行"是指间或入定出定而经行的意思。因为不可能在入定而未出定时经行。"从定中出来经行"也是指从定中出来后间或入定而经行。"两种住处"指梵住和圣住。慈心禅那等因以利益他人等方式运作而成为梵性、最胜性的住处称为梵住。而因为不共于他而成为圣者的住处称为圣住，即四种果定。但在这里只说到阿罗汉果定。
说观察时的果定是因为入定出定后才能观察。"经行等"指入果定者或从定中出来者的经行、站立、坐等。意思是这些成为圣者的经行等，而不是观察者的。
《毗那伽城经注》终。
4. 《萨拉巴经注》
第四经中,"秃鹫所栖"为秃鹫山。因有秃鹫栖息其上为秃鹫山。或因形如秃鹫而称秃鹫山。在那秃鹫山上。因此说"秃鹫"等。"刚离开"这里不是指离开到别处,而是指离开教法,因此说"在这教法中出家"等,所以才说"从这法律中"。"获得"是指获得,这是四资具的代称。应当恭敬地作、应当给予称为恭敬。资具精美殊胜而作称为恭敬。或恭敬即善待,他人对自己表示尊重或以花等供养。获得和恭敬称为获得与恭敬,失去、断除这些的人称为失去获得与恭敬者。
生起大量获得与恭敬是指那时世尊生起大量获得与恭敬,如同圆满四阿僧祇劫布施波罗蜜积集。如同双重大云在各方升起产生大洪水一样,所有波罗蜜似乎集中要在一世给予果报,产生获得与恭敬的大洪流。刹帝利、婆罗门等手持食物、饮料、车乘、衣服、花鬘、香料、涂香等从各处前来寻找世尊说:"佛在哪里?世尊在哪里?天中之天、人中牛王、人中狮子在哪里?"他们用数百辆车运来资具,因找不到空间而环绕约一伽浮他的距离车轮相抵而立并跟随,如安达卡温达婆罗门一样。不仅是世尊,比丘僧团也是如此。这也曾说:
"那时世尊受到尊敬、重视、尊重、供养、恭敬,获得衣服、饮食、住处、病人用药等资具,比丘僧团也受到尊敬...获得资具。"
同样地:
"纯陀啊,就目前在世间所出现的僧团或团体,纯陀啊,我不见有任何其他僧团像这比丘僧团一样获得如此高的利养和名声。"

3.176).

Svāyaṃ bhagavato ca saṅghassa ca uppanno lābhasakkāro ekato hutvā dvinnaṃ mahānadīnaṃ udakaṃ viya appameyyo ahosi, bhagavato pana bhikkhusaṅghassa ca uppanno lābhasakkāro dhammassapi uppannoyeva. Dhammadharānañhi kato sakkāro dhammassa kato nāma hoti. Tena vuttaṃ ‘‘tiṇṇaṃ ratanānaṃ mahālābhasakkāro uppajjī’’ti.

Vuttamatthaṃ pāḷiyā nidassento ‘‘yathāhā’’tiādimāha. Tattha sakkatoti sakkārappatto. Yassa hi cattāro paccaye sakkatvā suabhisaṅkhate paṇītapaṇīte upaneti, so sakkato. Garukatoti garubhāvahetūnaṃ uttamaguṇānaṃ matthakappattiyā anaññasādhāraṇena garukārena sabbadevamanussehi pāsāṇacchattaṃ viya garukato. Yasmiñhi garubhāvaṃ paccupaṭṭhapetvā paccaye denti, so garukato. Mānitoti sammāpaṭipattiyā mānito manena piyāyito. Tāya hi viññūnaṃ manāpatā. Pūjitoti mānanādipūjāya ceva catupaccayapūjāya ca pūjito. Yassa hi sabbametaṃ pūjanañca karonti, so pūjito. Apacitoti nīcavuttikaraṇena apacito. Satthārañhi disvā manussā hatthikkhandhādīhi otaranti, maggaṃ denti, aṃsakūṭato sāṭakaṃ apanenti. Āsanato vuṭṭhahanti, vandantīti evaṃ so tehi apacito nāma hoti.

Avaṇṇaṃ pattharitvāti avaṇṇaṃ tattha tattha saṃkittanavasena pattharitvā. Āvaṭṭanimāyanti āvaṭṭetvā gahaṇamāyaṃ. Āvaṭṭeti purimākārato nivatteti attano vase vatteti etāyāti āvaṭṭanī, māyā, taṃ āvaṭṭanimāyaṃ osāretvā parijappetvāti attho. Koṭito paṭṭhāyāti antimakoṭito paṭṭhāya. Thaddhakāyena pharusavācāya tiṇṇaṃ ratanānaṃ avaṇṇakathanaṃ anatthāvahattā visasiñcanasadisā hotīti āha ‘‘visaṃ siñcitvā’’ti. Aññātoti āñāto. Tenāha ‘‘ñāto’’tiādi.

Kāyaṅganti kāyameva aṅgaṃ, kāyassa vā aṅgaṃ, sīsādi. Vācaṅganti ‘‘hotu, sādhū’’ti evamādivācāya avayavaṃ. Ekakenāti asahāyena. Imassa panatthassāti ‘‘cariyaṃ caraṇakāle’’tiādinā vuttassa. Yato yato garu dhuranti yasmiṃ yasmiṃ ṭhāne dhuraṃ garu bhārikaṃ hoti, aññe balibaddā ukkhipituṃ na sakkonti. Yato gambhīravattanīti vattanti etthāti vattanī, dummaggassetaṃ nāmaṃ, yasmiṃ ṭhāne udakacikkhallamahantatāya vā visamacchinnataṭabhāvena vā maggo gambhīro hotīti attho. Tadāssu kaṇhaṃ yuñjentīti assūti nipātamattaṃ, tadā kaṇhaṃ yuñjentīti attho. Yadā dhurañca garu hoti maggo ca gambhīro, tadā aññe balibadde apanetvā kaṇhameva yuñjentīti vuttaṃ hoti. Svāssu taṃ vahate dhuranti etthapi assūti nipātamattameva, so taṃ dhuraṃ vahatīti attho.


我来帮您翻译这段巴利文：
这样生起的世尊和僧团的获得与恭敬合在一起，如同两条大河的水一样不可测量。而生起的世尊和比丘僧团的获得与恭敬也是对法的生起。因为对持法者作的恭敬就是对法作的恭敬。因此说"三宝生起大量获得与恭敬"。
为显示所说的意思，引用经文说"如说"等。其中"受尊敬"是指得到恭敬。对谁恭敬地供养四种资具，精心准备殊胜精美的，他就是受尊敬者。"受重视"是指因为达到无上功德的顶点而受到所有天人独特的尊重，如同石伞一样。对谁怀着尊重而供养资具，他就是受重视者。"受尊重"是指因正确行持而受到尊重、爱戴。因为这使智者生起喜爱。"受供养"是指受到尊重等供养和四资具的供养。对谁作这一切供养，他就是受供养者。"受恭敬"是指以谦下的行为而受恭敬。因为人们看到导师就从象背等下来，让路，从肩上取下衣服，从座位起立，礼拜，这样他就被他们恭敬。
"散播诽谤"是指在各处宣扬诽谤。"诱惑法术"是指使人转变的法术。因能使人从先前状态转变，使人随自己意愿而转，故称诱惑，即法术，意思是施行、念诵这诱惑法术。"从边际开始"是指从最后边际开始。以强硬的身体和粗暴的言语诽谤三宝因带来不利而如同注入毒药，所以说"注入毒药"。"被认知"即被了知。因此说"被了知"等。
"身分"即身体，或身体的部分，如头等。"语分"即"好，善哉"等语言的部分。"独自"是指无伴。"这个意思"是指"在行持时"等所说的。"无论何处重担"是指在任何地方负担重大艰巨，其他公牛无法举起。"深陷之处"，行进之处称为行处，这是恶道的名称，意思是在何处因为水泥深厚或因不平整断崖而道路深陷。"他们用黑牛"中的"他们"是虚词，意思是用黑牛。当轭重且路深时，就移开其他公牛而用黑牛，这是所说的意思。"他拉那轭"中的"他"也只是虚词，意思是他拉那轭。


Gehavetananti gehe nivuṭṭhabhāvahetu dātabbaṃ. Kāḷako nāma nāmenāti añjanavaṇṇo kiresa, tenassa ‘‘kāḷako’’ti nāmaṃ akaṃsu. Kāḷakaṃ upasaṅkamitvā āhāti kāḷako kira ekadivasaṃ cintesi ‘‘mayhaṃ mātā duggatā maṃ puttaṭṭhāne ṭhapetvā dukkhena poseti, yaṃnūnāhaṃ bhatiṃ katvā imaṃ duggatabhāvato moceyya’’nti. So tato paṭṭhāya bhatiṃ upadhārento vicarati. Atha tasmiṃ divase gāmagorūpehi saddhiṃ tattha samīpe carati. Satthavāhaputtopi gosuttavittako, so ‘‘atthi nu kho etesaṃ gunnaṃ antare sakaṭāni uttāretuṃ samattho usabhājānīyo’’ti upadhārayamāno bodhisattaṃ disvā ‘‘ayaṃ ājānīyo sakkhissati mayhaṃ sakaṭāni uttāretu’’nti aññāsi. Tena taṃ upasaṅkamitvā evamāha. So aññesaṃ…pe… gehameva agamāsīti tadā kira gāmadārakā ‘‘kiṃ nāmetaṃ kāḷakassa gale’’ti tassa santikaṃ āgacchanti. So te anubandhitvā dūratova palāpento mātu santikaṃ gato. Taṃ sandhāyetaṃ vuttaṃ.

Sāyanhasamayanti sāyanhakāle. Bhummatthe etaṃ upayogavacanaṃ. Na hettha accantasaṃyogo sambhavati. Paṭisallānā vuṭṭhitoti ettha tehi tehi saddhivihārikaantevāsikaupāsakaupāsikādisattehi ceva rūpārammaṇādisaṅkhārehi ca paṭinivattetvā apasakkitvā nilīyanaṃ vivecanaṃ kāyacittehi tato vivittatāya paṭisallānaṃ kāyaviveko, cittaviveko ca. Yo tato duvidhavivekato vuṭṭhito bhavaṅgappattiyā sabrahmacārīhi samāgamena ca apeto. So paṭisallānā vuṭṭhito nāma hoti. Ayaṃ pana yasmā paṭisallānānaṃ uttamato phalasamāpattito vuṭṭhāsi, tasmā ‘‘phalasamāpattito’’ti vuttaṃ. Kāyasakkhino bhavissāmāti nāmakāyena desanāsampaṭicchanavasena sakkhibhūtā bhavissāma. Nanu ca ‘‘paññatte āsane nisīdī’’ti idaṃ kasmā vuttaṃ. Titthiyā hi bhagavato paṭipakkhā, te kasmā tassa āsanaṃ paññāpentīti āha ‘‘tathāgato hī’’tiādi.

Viggāhikakathanti viggāhasaṃvattanikaṃ sārambhakathaṃ. Āyāceyyāsīti vacībhedaṃ katvā yāceyyāsi. Pattheyyāsīti manasā āsīseyyāsi. Piheyyāsīti tasseva vevacanaṃ. Nittejataṃ āpannoti tejahāniyā nittejabhāvaṃ āpanno, nittejabhūtoti attho. Tato eva bhikkhuādayopi sammukhā oloketuṃ asamatthatāya pattakkhandho, patitakkhandhoti attho. Tenāha ‘‘onatagīvo’’ti. Dassitadhammesūti vuttadhammesu. Vacanamattameva hi tesaṃ, na pana dassanaṃ tādisasseva dhammassa abhāvato. Bhagavato eva vā ‘‘ime dhammā anabhisambuddhā’’ti parassa vacanavasena dassitadhammesu. Paṭicarissatīti paṭicchādanavase carissati pavattissati, paṭicchādanattho eva vā carati-saddo anekatthattā dhātūnanti āha ‘‘paṭicchādessatī’’ti. Aññenavā aññanti pana paṭicchādanākāradassananti āha ‘‘aññena vā vacanenā’’tiādi.


我来 完整翻译这段巴利文：
"家庭薪资"是指因为住在家里而应给予的。"名叫卡拉卡"是说他颜色如涂料,因此给他取名"卡拉卡"。"走近卡拉卡说"是说卡拉卡有一天想:"我母亲贫穷,把我当儿子养育很困难,我何不做工使她脱离贫穷?"从那时起他四处寻找工作。那天他和村里的牛群一起在附近走动。商队首领的儿子也精通牛经,他观察"在这些牛中是否有能拉车度过(难处)的优良公牛",看到菩萨后想"这头优良公牛能帮我拉车度过(难处)"。因此走近他这样说。他避开其他人...回到家里是说那时村里的孩子来到他身边说"卡拉卡脖子上挂的是什么?"他赶走他们,从远处就使他们逃散,去到母亲身边。这就是所说的意思。
"黄昏时分"是指傍晚时分。这是处所的宾格用法。因为这里不可能有完全的结合。"从独处起来"中,从那些共住弟子、学生、优婆塞、优婆夷等众生以及色等所缘诸行退回、远离、隐藏、分离,以身心从中分离为独处,即身远离和心远离。从这两种远离起来,以入有分及与同梵行者聚会而离开的,称为从独处起来。但这里因为从独处的最上即从果定起来,所以说"从果定"。"我们将成为身证"是指我们将以名身通过领受教说而成为证者。为什么说"坐在准备好的座位上"?外道是世尊的对立者,为什么他们为他准备座位呢?为此说"如来"等。
"诤论"是指导致争执的挑衅之语。"请求"是指开口请求。"希望"是指内心期望。"羡慕"是它的同义词。"失去威光"是指因失去光辉而成为无光之状态,意思是成为无光者。正因如此,比丘等也因无法面对注视而低头,意思是垂头。因此说"低着头"。"所显示的法"是指所说的法。因为那只是他们的言语,并非证见,因为没有那样的法。或者是依他人的言语向世尊显示"这些法未被证悟"的法。"狡辩"是指在遮掩方式中运行、进行,或者说 cara(运行)词有遮掩义,因为词根有多义,所以说"将遮掩"。而"以此遮彼"是显示遮掩的方式,所以说"以别的言语"等。


Tattha aññaṃ vacananti yaṃ samanuyuñjantena bhagavatā parassa dosavibhāvanaṃ vacanaṃ vuttaṃ, taṃ tato aññeneva vacanena paṭicchādeti. ‘‘Āpattiṃ āpannosī’’ti codakena vuttavacanaṃ viya ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’tiādivacanena aññaṃ āgantukakathaṃ āharanto ‘‘tvaṃ itthannāmaṃ āpattiṃ āpannosī’’ti puṭṭho ‘‘pāṭaliputtaṃ gatomhī’’ti vatvā puna ‘‘na tava pāṭaliputtagamanaṃ pucchāma, āpattiṃ pucchāmā’’ti vutte tato rājagahaṃ gatomhi. Rājagahaṃ vā yāhi brāhmaṇagehaṃ vā, āpattiṃ āpannosīti. ‘‘Tattha me sūkaramaṃsaṃ laddha’’ntiādīni vadanto viya samanuyuñjakena vuttavacanato aññaṃ āgantukakathaṃ āharanto apanāmessati, vikkhepaṃ gamayissati. Appatītā honti tena atuṭṭhā asomanassikāti apaccayo, domanassetaṃ adhivacanaṃ. Neva attano, na paresaṃ hitaṃ abhirādhayatīti anabhiraddhi, domanassameva. Tenevāha ‘‘apaccayena domanassaṃ vutta’’nti.

Yassa kho pana te atthāya dhammo desitoti ettha dhamma-saddena catusaccadhammo vuttoti āha ‘‘yassa maggassa vā phalassa vā atthāyā’’ti. Catusaccadhammo hi maggaphalādhigamatthāya desīyati. Na niggacchatīti na pavatteti. Nanti naṃ dhammaṃ. Idāni ‘‘yassa kho pana te atthāya dhammo desito’’ti ettha dhamma-saddena paṭipattidhammo dassito, na pana catusaccadhammoti adhippāyena atthavikappaṃ dassento ‘‘atha vā’’tiādimāha. Pañca dhammāti gambhīrañāṇacariyabhūtānaṃ khandhādīnaṃ uggahasavanadhāraṇaparicayayonisomanasikāre sandhāyāha. Takkarassa sammā dukkhakkhayāyāti ettha sammāsaddo ubhayatthāpi yojetabbo ‘‘sammā takkarassa sammā dukkhakkhayāyā’’ti. Yo hi sammā dhammaṃ paṭipajjati, tasseva sammā dukkhakkhayo hotīti. Yo pana vuttanayena takkaro, tassa niyyānaṃ atthato dhammasseva niyyānanti tappaṭikkhepena ‘‘so dhammo…pe… na niyyāti na niggacchatī’’ti āha.

Yadi tiracchānasīhassa nādo sabbatiracchānaekaccamanussāmanussanādato seṭṭhattā seṭṭhanādo, kimaṅgaṃ pana tathāgatasīhassa nādoti āha ‘‘sīhanādanti seṭṭhanāda’’nti. Yadi vā tiracchānasīhanādassa seṭṭhanādatā nibbhayatāya appaṭisattutāya icchitā, tathāgatasīhanādasseva ayamattho sātisayoti āha ‘‘abhītanādaṃ appaṭināda’’nti. ‘‘Aṭṭhānametaṃ anavakāso’’tiādinā (ma. ni. 3.129; a. ni. 

我来帮您翻译这段巴利文：
其中"别的言语"是指当世尊追问时显示他人过失的言语，他用与此不同的言语来遮掩。如同被指控者说"你犯了戒"时，以"谁犯了?犯了什么?在何处犯?你说谁?说什么?"等言语带出其他闲话，当被问"你犯了某某戒"时说"我去了巴塔利子城(现在的巴特那)",再被说"我们不是问你去巴塔利子城的事,是问你犯戒"时又说"那我去了王舍城。你去王舍城也好,婆罗门家也好,你犯了戒吗?"。如说"我在那里得到猪肉"等,从询问者所说的话题转向其他闲话,转移注意力。"不满"即不喜悦、不快乐,这是忧郁的代称。既不成就自利也不成就他利为"不成就",就是忧郁。因此说"以不满说忧郁"。
"为了某个目的而对你说法"中,法字指四圣谛之法,所以说"为了道或果的目的"。因为四圣谛之法是为了证得道果而说的。"不出离"是指不运行。"它"是指那个法。现在"为了某个目的而对你说法"中,法字表示修行之法,而不是四圣谛之法,意思是显示义的差别,所以说"或者"等。"五法"是指关于深奥智行的蕴等的闻、听、受持、熟习、如理作意。"为正确修行者灭苦"中,正确一词应两处连接为"为正确修行者正确灭苦"。因为谁正确修行法,只有他才能正确灭苦。谁是如说方式的修行者,他的出离实际上就是法的出离,否定这点而说"那个法...不出离不运行"。
如果兽中狮子的吼声因超胜一切兽类、部分人类、非人的声音而为最胜声,何况如来狮子的吼声呢?所以说"狮子吼即最胜声"。或者如果兽中狮子吼声的最胜性是因为无畏和无敌对而被认可,如来狮子吼更是如此,所以说"无畏声,无对声"。以"这是不可能,没有机会"等。<.Assistant>

1.268-271) hi yo attho vutto, tassa bhūtatāya ayaṃ nādo seṭṭhanādo nāma hoti uttamanādo. Bhūtattho hi uttamatthoti. Imamatthaṃ pana vadantassa bhagavato aññato bhayaṃ vā āsaṅkā vā natthīti abhītanādo nāma hoti. Abhūtañhi vadato kutoci bhayaṃ vā āsaṅkā vā siyā, evaṃ pana vadantaṃ bhagavantaṃ koci uṭṭhahitvā paṭibāhituṃ samattho nāma natthīti ayaṃ nādo appaṭinādo nāma hoti.

Samantato niggaṇhanavasena todanaṃ vijjhanaṃ sannitodakaṃ, sammā vā nitudanti pīḷenti etenāti sannitodakaṃ. Vācāyāti ca paccatte karaṇavacanaṃ. Tenāha ‘‘vacanapatodenā’’ti. Sañjambharimakaṃsūti samantato sambharitaṃ akaṃsu, sabbe paribbājakā vācātodanehi tudiṃsūti attho. Tenāha ‘‘sambharitaṃ…pe… vijjhiṃsū’’ti. Siṅgālakaṃyevāti siṅgālameva, ‘‘segālakaṃyevā’’tipi pāṭho. Tassevāti siṅgālaravasseva. Atha vā bheraṇḍakaṃyevāti bhedaṇḍasakuṇisadisaṃyevāti attho. Bhedaṇḍaṃ nāma eko pakkhī dvimukho, tassa kira saddo ativiya virūpo amanāpo. Tenāha ‘‘apica bhinnassaraṃ amanāpasaddaṃ nadatī’’ti. Sesamettha uttānameva.

Sarabhasuttavaṇṇanā niṭṭhitā.

5. Kesamuttisuttavaṇṇanā



我来 为您翻译这段巴利文：
因为以"这是不可能,没有机会"等(中部1.268-271)所说的义理,由于其真实性,这种声音成为最胜声即最上声。因为真实义就是最上义。而说这义理的世尊没有来自任何方面的恐惧或疑虑,所以称为无畏声。因为说不真实的会有来自某处的恐惧或疑虑,而没有任何人能够起来阻止如此说法的世尊,所以这种声音称为无对声。
"讥讽"是指从各方面责难方式的刺戳、刺穿,或者是他们用此正确地刺戳、压迫。"以语"是具格表主格。因此说"以语刺"。"一起攻击"是指从各方面一起攻击,意思是所有外道都以语刺戳击。因此说"一起...刺穿"。"如野干"即如野干,"如野狗"也是一种读法。"它的"即野干叫声的。或者"如贝兰达卡"意思是如贝丹达鸟。贝丹达是一种双头鸟,据说它的声音极其难听不悦耳。因此说"而且发出破裂的、不悦耳的声音"。这里其余的都很明显。
注解胜狮子经结束。
5. 注解给萨姆提经

66. Pañcame kesamuttaṃ nivāso etesanti kesamuttiyāti āha ‘‘kesamuttanigamavāsino’’ti. Aṭṭhavidhapānakānīti ambapānādiaṭṭhavidhāni pānāni.

‘‘Mā anussavenā’’tiādīsu pana eko daharakālato paṭṭhāya evaṃ anussavo atthi, evaṃ cirakālakatāya anussutiyā labbhamānaṃ kathamidaṃ aññathā siyā, tasmā bhūtametanti anussavena gaṇhāti, tathā gahaṇaṃ paṭikkhipanto ‘‘mā anussavenā’’ti āha. Anu anu savanaṃ anussavo. Aparo ‘‘amhākaṃ pitupitāmahādivuddhānaṃ upadesaparamparāya idamābhataṃ, evaṃ paramparābhatakathaṃ nāma na aññathā siyā, tasmā bhūtameta’’nti gaṇhāti, taṃ paṭikkhipanto ‘‘mā paramparāyā’’ti āha. Eko kenaci kismiñci vuttamatte ‘‘evaṃ kira eta’’nti gaṇhāti, taṃ nisedhento ‘‘mā itikirāyā’’ti āha. Piṭakaṃ gantho sampadīyati etassāti piṭakasampadānaṃ, ganthassa uggaṇhanako. Tena piṭakauggaṇhanakabhāvena ekacco tādisaṃ ganthaṃ paguṇaṃ katvā tena taṃ samentaṃ sameti, tasmā ‘‘bhūtameta’’nti gaṇhāti, taṃ sandhāyesa paṭikkhepo ‘‘mā piṭakasampadānenā’’ti, attano uggahaganthasampattiyā mā gaṇhitthāti vuttaṃ hoti. Sametanti saṃgataṃ.

Koci kañci vitakkento ‘‘evameva tena bhavitabba’’nti kevalaṃ attano saṅkappavasena ‘‘bhūtamida’’nti gaṇhāti, taṃ sandhāyetaṃ vuttaṃ ‘‘mā takkahetū’’ti. Añño ‘‘imāya yuttiyā bhūtamida’’nti kevalaṃ anumānato nayaggāhena gaṇhāti, taṃ paṭikkhipanto ‘‘mā nayahetū’’ti āha. Kassaci ‘‘evametaṃ siyā’’ti parikappentassa ekaṃ kāraṇaṃ upaṭṭhāti, so ‘‘attheta’’nti attano parikappitākārena gaṇhāti, taṃ paṭisedhento ‘‘mā ākāraparivitakkenā’’ti āha. Aparassa cintayato yathāparikappitaṃ kañci atthaṃ ‘‘evametaṃ na aññathā’’ti abhinivisantassa ekā diṭṭhi uppajjati. Yā yassa taṃ kāraṇaṃ nijjhāyantassa paccakkhaṃ viya nirūpetvā cintentassa khamati. So ‘‘attheta’’nti diṭṭhinijjhānakkhantiyā gaṇhāti, taṃ sandhāyāha ‘‘mā diṭṭhinijjhānakkhantiyā’’ti.

Akusalaverassāti pāṇātipātādipañcavidhaṃ veraṃ sandhāya vadati. Kodho nāma cetaso dukkhanti āha ‘‘kodhacittassa abhāvenā’’ti. Kilesassāti cittaṃ vibādhentassa upatāpentassa uddhaccakukkuccādikilesassa. Sesamettha uttānameva.

Kesamuttisuttavaṇṇanā niṭṭhitā.

6. Sāḷhasuttavaṇṇanā

67. Chaṭṭhe pāto asitabbabhojanaṃ pātarāsaṃ, bhuttaṃ pātarāsaṃ etesanti bhuttapātarāsā. Dāsā nāma antojātā vā dhanakkītā vā karamarānītā vā sayaṃ vā dāsabyaṃ upagatā. Bhattavetanabhatā kammakārā nāma.

Nicchātoti ettha chātaṃ vuccati taṇhā jighacchāhetutāya, sā assa natthīti nicchāto. Tenāha ‘‘nittaṇho’’ti. Abbhantare santāpakarānaṃ kilesānanti attano santāne darathapariḷāhajananena santāpanakilesānaṃ. Antotāpanakilesānaṃ abhāvā sīto sītalo bhūto jātoti sītibhūto. Tenāha ‘‘sītalībhūto’’ti. Maggaphalanibbānasukhāni vā paṭisaṃvedetīti sukhappaṭisaṃvedī. Sesaṃ suviññeyyameva.

Sāḷhasuttavaṇṇanā niṭṭhitā.

7. Kathāvatthusuttavaṇṇanā



我来为您翻译这段巴利文：
第五经中,"以给萨姆提为住处的"为给萨姆提人,所以说"给萨姆提城镇的居民"。"八种饮料"是指芒果汁等八种饮料。
在"不要因传闻"等中,有人从幼年时起就有这样的传闻,由于长期传承而得到的话语怎么会有错呢,因此他以传闻而接受"这是真实的",禁止如此接受而说"不要因传闻"。一再听闻为传闻。另有人认为"这是经由我们父祖等长辈的教导传承带来的,如此代代相传的话语不会有错,因此这是真实的"而接受,禁止这点而说"不要因传承"。有人一听到某人说某事就接受"据说是这样的",阻止这点而说"不要因传说"。"经典传承"是指传授经典的人,是学习经典的人。由于是经典学习者,有人熟练这样的经典后以此而认为相符,因此接受"这是真实的",关于这点的禁止是"不要因经典传承",意思是说不要因自己所学经典的圆满而接受。"相符"即契合。
有人思维某事"一定是这样"仅凭自己的思维方式而接受"这是真实的",关于这点而说"不要因逻辑"。另一人"依此理由这是真实的"仅凭推理而以推论接受,禁止这点而说"不要因推理"。对某人在推测"应当是这样"时出现一个理由,他依自己所推测的方式而接受"这是存在的",阻止这点而说"不要因推理思维"。另一人在思考时对所推测的某义"就是这样不会有别的"而执着时生起一种见解。当他深思那个理由时,似乎亲见而思维便认可。他以见解的深思认可而接受"这是存在的",关于这点而说"不要因见解的深思认可"。
"恶行怨"是指关于杀生等五种怨恨而说。"愤怒即是意的苦"所以说"因无愤怒心"。"烦恼"是指扰乱、烧恼心的掉举、恶作等烦恼。这里其余的都很明显。
注解给萨姆提经结束。
6. 注解沙拉经
第六经中,清早应食用的食物为早餐,已食用早餐的人为已食早餐者。"奴仆"是指家生奴、买得奴、俘虏奴或自愿成为奴仆的。受食物工资雇用的称为工人。
"无饥"中,饥称为渴爱因为是饥饿的原因,他没有这个所以无饥。因此说"无渴爱"。"内在烧恼的烦恼"是指在自相续中生起热恼煎熬的烧恼烦恼。因为没有内在烧恼的烦恼而成为清凉、清净、生起为清凉者。因此说"成为清凉"。或者体验道果涅槃之乐为乐的体验者。其余的都很容易理解。
注解沙拉经结束。
7. 注解论事经

68. Sattame kathāvatthūnīti kathāya pavattiṭṭhānāni. Yasmā tehi vinā kathā na pavattati, tasmā ‘‘kathākāraṇānī’’ti vuttaṃ. Atati satati satataṃ gacchati pavattatīti addhā, kāloti āha ‘‘atītamaddhānaṃ nāma kālopi vattatī’’ti. Dhammappavattimattatāya hi paramatthato avijjamānopi kālo tasseva dhammassa pavattiavatthāvisesaṃ upādāya teneva vohārena atītotiādinā voharīyati, atītādibhedo ca nāmāyaṃ nippariyāyato dhammānaṃyeva hoti, na kālassāti āha ‘‘khandhāpi vattantī’’ti. Yathāvuttamatthaṃ itaresu dvīsu atidisati ‘‘anāgatapaccuppannesupi eseva nayo’’ti. Atītamaddhānantiādīsu ca dve pariyāyā suttantapariyāyo, abhidhammapariyāyo ca. Suttantapariyāyena paṭisandhito pubbe atīto addhā nāma, cutito pacchā anāgato addhā nāma, saha cutipaṭisandhīti tadantaraṃ paccuppanno addhā nāma. Abhidhammapariyāyena tīsu khaṇesu uppādato pubbe atīto addhā nāma, uppādato uddhaṃ anāgato addhā nāma, khaṇattayaṃ paccuppanno addhā nāma. Tatthāyaṃ suttantadesanāti suttantapariyāyeneva atītādivisayaṃ kathaṃ dassento ‘‘atīte kassapo nāmā’’tiādimāha.

Ekaṃseneva byākātabbo vissajjetabboti ekaṃsabyākaraṇīyo. ‘‘Cakkhu anicca’’nti pañhe uttarapadāvadhāraṇaṃ sandhāya ‘‘ekaṃseneva byākātabba’’nti vuttaṃ niccatāya lesassapi tattha abhāvato, purimapadāvadhāraṇe pana vibhajjabyākaraṇīyatāya. Tenāha ‘‘aniccaṃ nāma cakkhūti puṭṭhena panā’’tiādi. Cakkhusote visesatthasāmaññatthānaṃ asādhāraṇabhāvato dvinnaṃ tesaṃ sadisacodanā paṭicchannamukheneva byākaraṇīyā paṭikkhepavasena anuññātavasena ca vissajjitabbatoti āha ‘‘yathā cakkhu, tathā sotaṃ…pe… ayaṃ paṭipucchābyākaraṇīyo pañho’’ti. Taṃ jīvaṃ taṃ sarīranti jīvasarīrānaṃ anaññatāpañhe yassa yena anaññatā coditā, so eva paramatthato nupalabbhatīti ca jhānattayassa metteyyatākittanasadisoti abyākātabbatāya ṭhapanīyo vutto. Evarūpo hi pañho tidhā avissajjanīyattā byākaraṇaṃ akatvā ṭhapetabbo.

Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, kāraṇanti āha ‘‘kāraṇākāraṇe’’ti. Yuttena kāraṇenāti anurūpena kāraṇena. Pahotīti niggaṇhituṃ samattho hoti. Sassatavādibhāvameva dīpetīti attanā gahite ucchedavāde dosaṃ disvā attanopi sassatavādibhāvameva dīpeti. Puggalavādimhīti iminā vacchakuttiyavādiṃ dasseti. Pañhaṃ pucchantehi paṭipajjitabbā paṭipadā pañhapucchanakānaṃ vattaṃ.


我来为您 译这段巴利文：
68. 第七经中,"论事"是指言论的生起处。因为没有这些就不能进行言论,所以说"言论的原因"。不断地行进、持续、经常进行、运转为时间,所以说"过去时也运转"。因为仅是法的运转,所以虽然从胜义谛来说时间并不存在,但依那法的运转状态的差别,以那种表达方式说为过去等,而过去等的区分实际上只属于诸法,不属于时间,所以说"诸蕴也运转"。对其他两个(未来、现在)以同样方式说明"对未来和现在也是这个道理"。在"过去时"等中有两种方式,经教方式和论教方式。依经教方式,结生前为过去时,死后为未来时,死与结生之间为现在时。依论教方式,生起三刹那之前为过去时,生起之后为未来时,三刹那为现在时。这里是经教的教说,所以依经教方式显示关于过去等的话语而说"过去有名为迦叶"等。
"应一向记说"是指应一向地回答、解说。关于"眼是无常"的问题,考虑到后分的确定而说"应一向记说",因为那里完全没有常性的余地,而在前分的确定则应分别记说。因此说"但当被问'无常即是眼吗'"等。因为在眼和耳中特殊义和普通义是不共的,对这两者的类似质问应以隐覆的方式记说,以否定方式和许可方式来解答,所以说"如眼,如是耳...这是应反问记说的问题"。"命即是身"这种命身非异问题中,被说命与某者非异者,从胜义谛来看都不可得,又如说三禅是弥勒一样,所以说应搁置不答。因为这种问题因三种方式都不能回答而应不作解答而搁置。
"因为果依此而转,所以称为处,即原因"所以说"于因与非因"。"以合理的因"是指以适当的因。"能够"是指能够责难。"只显示常见论者的状态"是指见到自己所执取的断见的过失后也只显示自己是常见论者。"在补特伽罗论者"中以此显示婆差苦提婆提论者。问题询问者应遵循的方式是问题询问者的行仪。


Paṭicaratīti paṭicchādanavasena carati pavattati. Paṭicchādanattho eva vā caratisaddo anekatthattā dhātūnanti āha ‘‘paṭicchādetī’’ti. Aññenaññanti pana paṭicchādanākāradassananti āha ‘‘aññena vacanenā’’tiādi. Tattha aññena vacanenāti yaṃ codakena cuditakassa dosavibhāvanaṃ vacanaṃ vuttaṃ, taṃ tato aññena vacanena paṭicchādeti. Yo hi ‘‘āpattiṃ āpannosī’’ti vutte ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti vadati. ‘‘Evarūpaṃ kiñci tayā diṭṭha’’nti vutte ‘‘na suṇāmī’’ti sotaṃ vā upaneti, ayaṃ aññenaññaṃ paṭicarati nāma. ‘‘Ko āpanno’’tiādinā hi codanaṃ avissajjetvāva vikkhepāpajjanaṃ aññenaññaṃ paṭicaraṇaṃ, bahiddhā kathāpanāmanaṃ vissajjetvāti ayametesaṃ viseso. Tenevāha ‘‘āgantukakathaṃ otārento’’tiādi. Tattha apanāmetīti vikkhepeti. Tatrāti tasmiṃ bahiddhākathāya apanāmane.

Upanisīdati phalaṃ etthāti kāraṇaṃ upanisā, upecca nissayatīti vā upanisā, saha upanisāyāti saupanisoti āha ‘‘saupanissayo sapaccayo’’ti.

Ohitasototi anaññavihitattā dhammassavanāya apanāmitasoto. Tato eva tadatthaṃ ṭhapitasoto. Kusaladhammanti ariyamaggo adhippetoti āha ‘‘ariyamagga’’nti.

Kathāvatthusuttavaṇṇanā niṭṭhitā.

8. Aññatitthiyasuttavaṇṇanā



我来帮您翻译这段巴利文：
"狡辩"是指以遮掩的方式行动、进行。或者说"行"字本身就有遮掩义,因为词根有多义,所以说"遮掩"。而"以此遮彼"是显示遮掩的方式,所以说"以别的言语"等。其中"以别的言语"是指被指控者被指控者用与指控者显示过失的言语不同的言语来遮掩。即当被说"你犯了戒"时,他说"谁犯了?犯了什么?在何处犯?你说谁?说什么?"。当被说"你看见这样的事吗?"时,他或者说"我没听见"或者凑近耳朵,这就叫做以此遮彼的狡辩。因为以"谁犯了"等不回答指控而转向混乱就是以此遮彼的狡辩,而带出外部话题是回答后的转移,这是它们的区别。因此说"带出闲话"等。其中"转移"是指混乱。"在那里"是指在带出外部话题时。
果依此而有为因,亲近依止为亲依,与亲依一起为有亲依,所以说"有亲依即有缘"。
"倾耳"是指因为专注而不转向他事而倾耳听法。正因如此而为此目的竖立耳朵。"善法"是指意指圣道,所以说"圣道"。
注解论事经结束。
8. 注解外道经

69. Aṭṭhame bhagavā mūlaṃ kāraṇaṃ etesaṃ yāthāvato adhigamāyāti bhagavaṃmūlakā. Tenāha ‘‘bhagavantañhi nissāya mayaṃ ime dhamme ājānāma paṭivijjhāmā’’ti. Amhākaṃ dhammāti tehi attanā adhigantabbatāya vuttaṃ. Sevitabbāsevitabbānañhi yāthāvato adhigamaññāṇāni adhigacchanakasambandhīni, tāni ca sammāsambuddhamūlakāni anaññavisayattā. Tenāha ‘‘pubbe kassapasammāsambuddhenā’’tiādi. Ime dhammāti ime ñāṇadhammā. Ājānāmāti abhimukhaṃ paccakkhato jānāma. Paṭivijjhāmāti tasseva vevacanaṃ, adhigacchāmāti attho. Bhagavā netā etesanti bhagavaṃnettikā. Netāti sevitabbadhamme veneyyasantānaṃ pāpetā. Vinetāti asevitabbadhamme veneyyasantānato apanetā. Tadaṅgavinayādivasena vā vinetā. Atha vā yathā alamariyañāṇadassanaviseso hoti, evaṃ visesato netā. Anunetāti ‘‘ime dhammā sevitabbā, ime na sevitabbā’’ti ubhayasampāpanāpanayanatthaṃ paññāpetā. Tenāha ‘‘yathāsabhāvato’’tiādi.

Paṭisaranti etthāti paṭisaraṇaṃ, bhagavā paṭisaraṇaṃ etesanti bhagavaṃpaṭisaraṇā. Āpāthaṃ upagacchantā hi bhagavā paṭisaraṇaṃ samosaraṇaṭṭhānaṃ. Tenāha ‘‘catubhūmakadhammā’’tiādi. Paṭisarati sabhāvasampaṭivedhavasena paccekaṃ upagacchatīti vā paṭisaraṇaṃ, bhagavā paṭisaraṇaṃ etesanti bhagavaṃpaṭisaraṇā. Paṭisarati paṭivijjhatīti vā paṭisaraṇaṃ, tasmā paṭivijjhanavasena bhagavā paṭisaraṇaṃ etesanti bhagavaṃpaṭisaraṇā. Tenāha ‘‘apicā’’tiādi. Paṭivedhavasenāti paṭivijjhitabbatāvasena. Asatipi mukhe atthato evaṃ vadanto viya hotīti āha ‘‘phasso āgacchati ahaṃ bhagavā kinnāmo’’ti. Phasso ñāṇassa āpāthaṃ āgacchantoyeva hi attano ‘‘ahaṃ kinnāmo’’ti nāmaṃ pucchanto viya, bhagavā cassa nāmaṃ karonto viya hoti.

Paṭibhātūti ettha paṭisaddāpekkhāya ‘‘bhagavanta’’nti upayogavacanaṃ, attho pana sāmivacanavaseneva veditabboti dassento āha ‘‘bhagavato’’ti. Paṭibhātūti ca bhāgo hotu. Bhagavato hi esa bhāgo, yadidaṃ dhammassa desanā, amhākaṃ pana bhāgo savananti adhippāyo. Evañhi saddalakkhaṇena sameti. Keci pana paṭibhātūti padassa dissatūti atthaṃ vadanti, ñāṇena dissatu, desīyatūti vā attho. Upaṭṭhātūti ñāṇassa paccupatiṭṭhatu. Pāḷiyaṃ ko adhippayāsoti ettha ko adhikappayogoti attho.

Lokavajjavasenāti lokiyajanehi pakatiyā garahitabbavajjavasena. Vipākavajjavasenāti vipākassa apāyasaṃvattanikavajjavasena. Kathantiādinā ubhayavajjavasenapi appasāvajjatāya visayaṃ dasseti. Sesamettha suviññeyyameva.

Aññatitthiyasuttavaṇṇanā niṭṭhitā.

9. Akusalamūlasuttavaṇṇanā



我来为您翻译这段巴利文：
69. 第八经中,"以世尊为根本"是指世尊是他们如实证得的原因。因此说"依靠世尊我们了知、通达这些法"。"我们的法"是说他们应当自己证得。因为对于应行和不应行的如实证得智是属于能证得者的,而这些以正等觉者为根本因为不是其他境界。因此说"前由迦叶正等觉"等。"这些法"是指这些智法。"了知"是指面对亲自知道。"通达"是它的同义词,意思是证得。"以世尊为导师"是指世尊是他们的导师。"导师"是指使所化众生到达应行法。"调伏者"是指使所化众生远离不应行法。或者依暂时调伏等而为调伏者。或者特别引导使得圣智见殊胜。"随导者"是指为了使达到和远离两者而施设"这些法应行,这些法不应行"。因此说"依真实性"等。
"归依"是指归向之处,他们以世尊为归依为"以世尊为归依"。因为现前的世尊是归依、会集之处。因此说"四地法"等。或者以自性通达的方式各自趣向为归依,他们以世尊为归依为"以世尊为归依"。或者通达为归依,因此以通达的方式他们以世尊为归依为"以世尊为归依"。因此说"而且"等。"以通达"是指以应通达的方式。虽然没有言说但实际上好像这样说,所以说"触来了,'我叫什么名字?'"。因为触来到智的现前时好像在问自己"我叫什么名字?",而世尊好像在为它取名。
"请开示"中,因为期望"对"字而用宾格"世尊",但意思应以属格理解,所以说"世尊的"。"请开示"即成为分。因为这是世尊的分,即是说法,而我们的分是听闻,这是意思。这样符合文法规则。有些人说"请开示"的意思是"请显现",即以智显现,或者意思是请说法。"请现起"即请对智现起。经文中"何所企图"这里意思是何种增上运用。
"依世间罪"是指依世间人本性应该谴责的罪。"依异熟罪"是指依导致恶趣异熟的罪。以"怎样"等显示依两种罪也是小罪的范围。这里其余的都很容易理解。
注解外道经结束。
9. 注解不善根经;

70. Navame lubbhatīti lobho. Dussatīti doso. Muyhatīti moho. Lobhādīni panetāni asahajātānaṃ pāṇātipātādīnaṃ kesañci akusalānaṃ upanissayapaccayaṭṭhena, sahajātānaṃ adinnādānādīnaṃ kesañci sampayuttā hutvā uppādakaṭṭhena, sayañca akusalānīti sāvajjadukkhavipākaṭṭhenāti āha ‘‘akusalānaṃ mūlāni, akusalāni ca tāni mūlānī’’ti. Vuttampi cetaṃ ‘‘ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto pāṇampi hanatī’’tiādi. Yadapīti liṅgavipallāsena vuttanti āha ‘‘yopi, bhikkhave, lobho’’ti. Tadapīti etthāpi eseva nayoti āha ‘‘sopi akusalamūla’’nti. Vināpi liṅgavipallāsena atthayojanaṃ dassento ‘‘akusalamūlaṃ vā’’tiādimāha. Sabbatthāti ‘‘yadapi, bhikkhave, doso, tadapi akusalamūla’’ntiādīsu. Abhisaṅkharotīti ettha āyūhatīti atthaṃ vatvā tañca āyūhanaṃ paccayasamavāyasiddhito sampiṇḍanaṃ rāsikaraṇaṃ viya hotīti āha ‘‘sampiṇḍeti rāsiṃ karotī’’ti.

Pāḷiyaṃ ‘‘vadhenā’’tiādīsu vadhenāti māraṇena vā pothanena vā. Vadhasaddo hi hiṃsanattho viheṭhanattho ca hoti. Bandhanenāti addubandhanādinā. Jāniyāti dhanajāniyā, ‘‘sataṃ gaṇhatha, sahassaṃ gaṇhathā’’ti evaṃ pavattitadaṇḍenāti attho. Garahāyāti pañcasikhamuṇḍakakaraṇaṃ, gomayasiñcanaṃ, gīvāya kuraṇḍakabandhananti evamādīni katvā garahapāpanena. Tattha pañcasikhamuṇḍakakaraṇaṃ nāma kākapakkhakaraṇaṃ. Gomayasiñcanaṃ sīsena kaṇodakāvasecanaṃ. Kuraṇḍakabandhanaṃ gaddulabandhanaṃ.

Kālasmiṃ na vadatīti yuttakāle na vadati, vattabbakālassa pubbe vā pacchā vā ayuttakāle vattā hoti. Abhūtavādīti yaṃ natthi, tassa vattā. Tenāha ‘‘bhūtaṃ na vadatī’’ti. Atthaṃ na vadatīti kāraṇaṃ na vadati, akāraṇanissitaṃ nipphalaṃ vattā hoti. Dhammaṃ na vadatīti sabhāvaṃ na vadati, asabhāvaṃ vattā ayathāvādīti attho. Vinayaṃ na vadatīti saṃvaravinayaṃ na vadati, na saṃvaravinayappaṭisaṃyuttassa vattā hoti, attano suṇantassa ca na saṃvaravinayāvahassa vattāti attho.

Atacchanti abhūtatthaṃ. Tenāha ‘‘itaraṃ tasseva vevacana’’nti. Atha vā abhūtanti asantaṃ avijjamānaṃ. Atacchanti atathākāraṃ.


我来为您翻译这段巴利文：
第九经中,贪著为贪。嗔恚为嗔。迷惑为痴。而这些贪等,对于不俱生的杀生等某些不善法是以亲依缘的方式,对于俱生的不与取等某些不善法是以相应而生起的方式,而它们自身也是不善的,以有罪有苦报的方式,所以说"是不善根,既是不善又是根"。这也说过"贪染的人,朋友,被贪欲征服、心被占据,也会杀生"等。"凡是"是以性别变化而说,所以说"比丘们,凡是贪"。"那个"这里也是同样的道理,所以说"那也是不善根"。显示不用性别变化也可以连接义理而说"或不善根"等。"在一切处"即在"比丘们,凡是嗔,那也是不善根"等处。"造作"中,说意思是努力,而那努力因缘和合成就所以如同积聚成堆,因此说"积聚成堆"。
在经文"以杀害"等中,"以杀害"是以杀死或殴打。因为杀害字有伤害义和恼害义。"以束缚"是以木枷束缚等。"以损失"是以财物损失,意思是以"拿一百,拿一千"等这样发出的罚金。"以诃责"是以剃五髻秃头、浇牛粪、系颈项圈等这样做而使遭受诃责。其中"剃五髻秃头"是指如乌羽剃头。"浇牛粪"是在头上浇粪水。"系项圈"是系犬项圈。
"不适时说"是指不在适当时候说,在应说时间之前或之后不适当时候说。"说不实"是指说不存在的。因此说"不说实"。"不说义"是指不说理由,成为依无理由而说无果的人。"不说法"是指不说自性,意思是说非自性成为非如实说者。"不说律"是指不说防护律,不成为说关于防护律的人,意思是不成为对自己和听者带来防护律的说者。
"不真"是指不实义。因此说"其他是它的同义词"。或者"不实"是指不存在不现存。"不真"是指不真实状态。


Puññakammato eti uppajjatīti ayo, vaḍḍhi. Tappaṭikkhepena anayo, avaḍḍhīti āha ‘‘anayaṃ āpajjatīti avaḍḍhiṃ āpajjatī’’ti. Māluvāsipāṭikā nāma dīghasaṇṭhānaṃ māluvāpakkaṃ , māluvāphalapoṭṭhalikāti attho . Phalitāyāti ātapena sussitvā bhinnāya. Vaṭarukkhādīnaṃ mūleti vaṭarukkhādīnaṃ samīpe. Sakabhāvena saṇṭhātuṃ na sakkontīti kasmā na sakkonti? Bhavanavināsabhayā. Rukkhamūle patitamāluvābījato hi latā uppajjitvā rukkhaṃ abhiruhati. Sā mahāpattā ceva bahupattā ca mahākolirapattasaṇṭhānehi tato ca mahantatarehi sākhāviṭapantarehi pattehi samannāgatā. Atha naṃ rukkhaṃ mūlato paṭṭhāya vinandhamānā sabbaviṭapāni sañchādetvā mahantaṃ bhāraṃ janetvā tiṭṭhati, sā vāte vāyante deve vā vassante oghanaheṭṭhāgatā olambanahetubhūtaṃ ghanabhāvaṃ janetvā tassa rukkhassa sabbasākhaṃ bhijjati, bhūmiyaṃ nipāteti. Tato tasmiṃ rukkhe patiṭṭhitavimānaṃ bhijjati vinassati. Iti tā devatāyo bhavanavināsabhayā sakabhāvena saṇṭhātuṃ na sakkonti. Ettha ca yaṃ sākhaṭṭhakavimānaṃ hoti, taṃ sākhāsu bhijjamānāsu tattha tattheva bhijjitvā sabbasākhāsu bhinnāsu sabbaṃ bhijjati, rukkhaṭṭhakavimānaṃ pana yāva rukkhassa mūlamattampi tiṭṭhati, tāva na nassatīti veditabbaṃ. Tattha tattha palujjitvāti tattha tattha bhijjitvā. Sesamettha suviññeyyameva.

Akusalamūlasuttavaṇṇanā niṭṭhitā.

10. Uposathasuttavaṇṇanā

71. Dasame tadahūti ettha tasmiṃ ahanīti atthoti āha ‘‘tasmiṃ ahu uposathe’’ti. Upavasanti etthāti uposatho, uposathadivaso. Upavasantīti ca sīlena vā anasanena vā khīrasāyanādividhinā vā upetā hutvā vasantīti attho. Uposathadivase hi sāsanikā sīlena, bāhirakā sabbaso āhārassa abhuñjanena khīrasāyanamadhusāyanādividhinā vā upetā hutvā viharanti. So panesa uposathadivaso aṭṭhamicātuddasipannarasibhedena tividho, tasmā sesadvayanivāraṇatthaṃ ‘‘pannarasikauposathadivase’’ti vuttaṃ. Vavassaggattheti vacasāyatthe. Divasaddo divāsaddo viya divasapariyāyo, tassa visesanabhāvena vuccamāno divāsaddo savisesena dīpetīti āha ‘‘divasassa divā, majjhanhike kāleti attho’’ti. Paṭicchāpetvāti sampaṭicchanaṃ kāretvā. Vipākaphalenāti sadisaphalena. Na mahapphalo hoti manoduccaritadussīlyena upakkiliṭṭhabhāvato. Vipākānisaṃsenāti udrayaphalena. Vipākobhāsenāti paṭipakkhavigamajanitena sabhāvasaṅkhātena vipākobhāsena. Na mahāobhāso aparisuddhabhāvato. Vipākavipphārassāti vipākavepullassa.

Nāhaṃkvacanītiādivacanassa micchābhinivesavasena pavattattā ‘‘idaṃ tassa musāvādasmiṃ vadāmī’’ti pāḷiyaṃ vuttaṃ, catukoṭikasuññatādassanavasena pavattaṃ pana ariyadassanamevāti na tattha musāvādo. Vuttañhetaṃ –

‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati ‘nāhaṃ kvacani, kassaci kiñcanatasmiṃ, na ca mama kvacani, kismiñci kiñcanatatthī’’’tiādi (ma. ni. 3.70).

Ettha hi catukoṭikasuññatā kathitā. Kathaṃ? Ariyo (visuddhi. 2.760; ma. ni. aṭṭha. 

我来为您翻译这段巴利文：
"由福德而来、生起为利益、增长。否定这个为无利益、不增长",所以说"陷入无利益即陷入不增长"。"马尔瓦果鞘"是指长形的马尔瓦果,意思是马尔瓦果的外皮。"裂开的"是指被太阳晒干而破裂的。"在榕树等的根部"是指在榕树等的附近。"不能以自身状态安住"为什么不能?因为害怕住处毁坏。因为从落在树根的马尔瓦种子生长藤蔓攀上树。它具有大叶子和多叶子,有如大香蕉叶形状及比那更大的在枝干间的叶子。然后它从树根开始缠绕,遮盖所有枝干,形成巨大重量而立。当风吹或下雨时,在瀑布下产生悬垂原因的密度,使那树的所有枝条断裂,落到地上。然后建立在那树上的天宫破坏毁灭。因此那些天神因为害怕住处毁坏而不能以自身状态安住。这里应知道,建在枝上的天宫,当枝条断裂时就在各处破坏,所有枝条断裂时全部破坏,但建在树上的天宫,只要树的根部还在,就不会毁灭。"各处崩坏"是指在各处破坏。这里其余的都很容易理解。
注解不善根经结束。
10. 注解布萨经
第十经中,"在那日"这里意思是"在那天"所以说"在那个布萨日"。在此持守为布萨,即布萨日。"持守"的意思是以戒或不食或饮牛奶等方式接近而住。因为在布萨日,佛教徒以戒,外道以完全不食或以饮牛奶、饮蜜等方式接近而住。这布萨日分为初八、十四、十五三种,所以为了避免其他两种而说"十五布萨日"。"在施舍义"中,日字如同昼字是日的同义词,作为它的限定而说的昼字特别显示,所以说"日中的昼,意思是中午时"。"使接受"是指使同意。"以果报果"是指以相似果。因为被意的恶行恶戒污染而不成大果。"以果报利益"是指以结果利益。"以果报光明"是指由对治远离所生的称为自性的果报光明。因为不清净而不成大光明。"果报广大"是指果报广大。
因为"我不在任何处"等语以邪执着方式而说,所以经中说"这我说是他的妄语",但以四句空性见方式而说则是圣见,所以那里没有妄语。这也说过：
"再者,诸比丘,圣弟子如此思维:'我不在任何处,在任何处任何物中,也没有我的在任何处任何物中任何物'"等。
这里说的是四句空性。怎样?圣者...

3.70) hi nāhaṃ kvacanīti kvaci attānaṃ na passati, kassaci kiñcanatasminti attano attānaṃ kassaci parassa kiñcanabhāve upanetabbaṃ na passati, bhātiṭṭhāne bhātaraṃ, sahāyaṭṭhāne sahāyaṃ, parikkhāraṭṭhāne parikkhāraṃ maññitvā upanetabbaṃ na passatīti attho. Na ca mama kvacanīti ettha mama-saddaṃ tāva ṭhapetvā kvacani parassa ca attānaṃ kvaci na passatīti ayamattho. Idāni mama-saddaṃ āharitvā ‘‘mama kismiñci kiñcanatatthī’’ti so parassa attānaṃ ‘‘mama kismiñci kiñcanabhāvena atthī’’ti na passati, attano bhātikaṭṭhāne bhātaraṃ, sahāyaṭṭhāne sahāyaṃ, parikkhāraṭṭhāne parikkhāranti kismiñci ṭhāne parassa attānaṃ iminā kiñcanabhāvena upanetabbaṃ na passatīti attho. Evamayaṃ yasmā neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati. Na katthaci parassa attānaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati, tasmā ayaṃ suññatā catukoṭikāti veditabbā.

Yasmā pana micchādiṭṭhikānaṃ yāthāvadassanassa asambhavato yathāvuttacatukoṭikasuññatādassanaṃ na sambhavati, tasmā ‘‘natthi mātā, natthi pitā’’tiādivacanaṃ (dī. ni. 1.171) viya micchāgāhavasena ‘‘nāhaṃ kvacanī’’tiādi vuttanti yutto cettha musāvādasambhavo. Katthacīti ṭhāne, kāle vā. Atha ‘‘nipphalo’’ti kasmā vuttaṃ. ‘‘Na mahapphalo’’ti saddena hi mahapphalābhāvova jotito, na pana sabbathā phalābhāvoti āha ‘‘byañjanameva hi ettha sāvasesa’’ntiādi. Sesapadesupīti ‘‘na mahānisaṃso’’tiādīsupi.

Aṭṭhahi kāraṇehīti –

‘‘Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi – ‘taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ, evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāmi, na panetarahi aññatra tena bhagavatā’’ti –

Ādinā mahāgovindasutte (dī. ni. 

我来为您翻译这段巴利文：
因为圣者"我不在任何处"是不见任何处有自我,"在任何处任何物中"是不见自己的自我可归属于任何他人的任何物中,意思是不见可以认为在兄弟处是兄弟,在朋友处是朋友,在资具处是资具而归属。"也没有我的在任何处"这里先搁置"我的"字,是不见他人的自我在任何处的意思。现在带回"我的"字,"在任何物中任何物"是他不见他人的自我"在我的任何物中以任何物的方式存在",意思是不见他人的自我可以在任何处以这种任何物的方式归属为自己在兄弟处的兄弟,在朋友处的朋友,在资具处的资具。因为这样他既不见任何处有自我,也不见它可归属于他人的任何物中,不见任何处有他人的自我,不见他人的自我可归属于自己的任何物中,所以应知这是四句空性。
但因为邪见者不可能有如实见,所以不可能有如上所说的四句空性见,因此如"无母,无父"等语一样,"我不在任何处"等是以邪执的方式而说,所以这里妄语的可能是合理的。"在某处"是指在处所或时间。那么为什么说"无果"?因为"不大果"的词只表示没有大果,而不是完全没有果,所以说"这里词句是有余的"等。"在其余处也"是指在"不大利益"等处也是。
"以八种原因"是指:
"然后,尊者,天帝释对三十三天宣说世尊的八种真实功德:'三十三天的诸位怎么认为,世尊为众生利益而行,为众生安乐而行,以悲悯世间,为天人的义利、福利、安乐。对如此为众生利益而行,为众生安乐而行,以悲悯世间,为天人的义利、福利、安乐,具足这种特质的导师,我不见过去有,现在除了这位世尊外也没有'"等--
在大牧牛者经等。

2.296) vitthāritehi bahujanahitāya paṭipannādīhi buddhānubhāvadīpakehi aṭṭhahi kāraṇehi. Atha ‘‘navahi kāraṇehī’’ti avatvā ‘‘aṭṭhahi kāraṇehī’’ti kasmā vuttanti āha ‘‘ettha hi…pe… sabbe lokiyalokuttarā buddhaguṇā saṅgahitā’’ti. Idaṃ vuttaṃ hoti – imasmiṃ sutte ‘‘itipi so bhagavā’’ti iminā vacanena avisesato sabbepi lokiyalokuttarā buddhaguṇā dīpitā, tasmā tena dīpitaguṇe sandhāya ‘‘aṭṭhahi kāraṇehī’’ti vuttanti. Arahantiādīhi pāṭiyekkaguṇāva niddiṭṭhāti arahantiādīhi ekekehi padehi ekeke guṇāva niddiṭṭhāti attho.

Sahatantikanti pāḷidhammasahitaṃ. Purimanayeneva yojanā kātabbāti ‘‘kiliṭṭhasmiñhi kāye pasādhanaṃ pasādhetvā nakkhattaṃ kīḷamānā na sobhantī’’tiādinā nayena yojanā kātabbāti attho.

Saṅghassa anussaraṇaṃ nāma tassa guṇānussaraṇamevāti āha ‘‘aṭṭhannaṃ ariyapuggalānaṃ guṇe anussaratī’’ti. Dve tayo vāre gāhāpitaṃ usumanti dve tayo vāre uddhanaṃ āropetvā sedanavasena gāhāpitaṃ usumaṃ. Purimanayeneva yojanā kātabbāti ‘‘kiliṭṭhasmiñhi vatthe pasādhanaṃ pasādhetvā nakkhattaṃ kīḷamānā na sobhantī’’tiādinā nayena yojanā kātabbā.

Pahīnakālato paṭṭhāya…pe… viratāvāti etena pahānahetukā idhādhippetā viratīti dasseti. Kammakkhayakarañāṇena hi pāṇātipātadussīlyassa pahīnattā arahanto accantameva tato paṭiviratāti vuccati samucchedavasena pahānaviratīnaṃ adhippetattā. Kiñcāpi pahānaviramaṇānaṃ purimapacchimakālatā natthi, maggadhammānaṃ pana sammādiṭṭhiādīnaṃ sammāvācādīnañca paccayapaccayuppannabhāve apekkhite sahajātānampi paccayapaccayuppannabhāvena gahaṇaṃ purimapacchimabhāveneva hotīti, gahaṇappavattiākāravasena paccayabhūtesu sammādiṭṭhiādīsu pahāyakadhammesu pahānakiriyāya purimakālavohāro, paccayuppannāsu ca viratīsu viramaṇakiriyāya aparakālavohāro ca hotīti pahānaṃ vā samucchedavasena, virati paṭippassaddhivasena yojetabbā.

Atha vā pāṇo atipātīyati etenāti pāṇātipāto, pāṇaghātahetubhūto dhammasamūho. Ko pana so? Ahirikānottappadosamohavihiṃsādayo kilesā. Te hi arahanto ariyamaggena pahāya samugghātetvā pāṇātipātadussīlyato accantameva paṭiviratāti vuccanti, kilesesu pahīnesu kilesanimittassa kammassa anuppajjanato. Adinnādānaṃ pahāyātiādīsupi eseva nayo. Viratāvāti avadhāraṇena tassā viratiyā kālādivasena apariyantataṃ dasseti. Yathā hi aññe samādinnaviratikāpi anavaṭṭhitacittatāya lābhajīvitādihetu samādānaṃ bhindanti, na evaṃ arahanto, arahanto pana sabbaso pahīnapāṇātipātattā accantaviratā evāti.


我来为您翻译这段巴利文：
在大牧牛者经中详说的为众生利益而行等八种显示佛陀威力的原因。那么为什么不说"以九种原因"而说"以八种原因"?所以说"这里...等...包含一切世间出世间佛德"。这是说 - 在这经中以"如是世尊"这句话无差别地显示了一切世间出世间佛德,所以依那显示的功德而说"以八种原因"。"以'应供'等只是表示各别功德"意思是以"应供"等每一词只表示一一功德。
"带本母的"是指带经法的。"应按前面方式解释"意思是应按"在污秽的身上装饰打扮玩节日不庄严"等方式解释。
"忆念僧伽"就是忆念其功德,所以说"忆念八种圣者的功德"。"让热气进入两三次"是指放在炉子上两三次以蒸煮的方式让热气进入。"应按前面方式解释"意思是应按"在污秽的衣服上装饰打扮玩节日不庄严"等方式解释。
"从断除时起...等...确实远离"以此显示这里意指以断除为因的远离。因为以业尽智断除杀生恶戒,所以说阿罗汉完全远离它,因为意指以断绝方式的断除远离。虽然断除和远离没有前后时间性,但在考虑道法中的正见等和正语等的因果关系时,即使是俱生的也以因果关系的方式理解为有前后,所以依理解发生方式,对作为因的正见等断除诸法,断除行为说为前时,对作为果的诸远离,远离行为说为后时,或者应配合断除以断绝方式,远离以止息方式。
或者,由此使生命超越为杀生,即作为杀生原因的法聚。那是什么?无惭无愧、嗔、痴、害等烦恼。阿罗汉们以圣道断除、根除它们后,被说为完全远离杀生恶戒,因为烦恼断除后烦恼所引生的业不生起。在"断除不与取"等中也是这个道理。用"确实"限定词显示那远离在时间等方面无边际。因为其他受持远离者因心不稳定而为了利养生命等破坏受持,阿罗汉则不如此,而是因为完全断除杀生故确实永远远离。


Daṇḍanasaṅkhātassa paraviheṭhanassa ca parivajjanabhāvadīpanatthaṃ daṇḍasatthānaṃ nikkhepavacananti āha ‘‘parūpaghātatthāyā’’tiādi. Lajjīti ettha vuttalajjāya ottappampi vuttamevāti daṭṭhabbaṃ. Na hi pāpajigucchanapāputtāsarahitaṃ, pāpabhayaṃ vā alajjanaṃ atthīti. Dhammagarutāya vā arahantānaṃ dhammassa ca attā dhīnattā attādhipatibhūtā lajjāva vuttā, na pana lokādhipati ottappaṃ. ‘‘Dayaṃ mettacittataṃ āpannā’’ti kasmā vuttaṃ, nanu dayā-saddo ‘‘adayāpanno’’tiādīsu karuṇāya pavattatīti? Saccametaṃ, ayaṃ pana dayā-saddo anurakkhaṇatthaṃ antonītaṃ katvā pavattamāno mettāya karuṇāya ca pavattatīti idha mettāya pavattamāno vutto. Mijjati siniyhatīti mettā, mettā etassa atthīti mettaṃ, mettaṃ cittaṃ etassāti mettacitto, tassa bhāvo mettacittatā, mettāicceva attho.

Sabbapāṇabhūtahitānukampīti etena tassā viratiyā pavattavasena apariyantataṃ dasseti. Pāṇabhūteti pāṇajāte. Anukampakāti karuṇāyanakā, yasmā pana mettā karuṇāya visesapaccayo hoti, tasmā vuttaṃ ‘‘tāya eva dayāpannatāyā’’ti. Evaṃ yehi dhammehi pāṇātipātā virati sampajjati, tehi lajjāmettākaruṇādhammehi samaṅgibhāvo dassito.

Parapariggahitassa ādānanti parasantakassa ādānaṃ. Theno vuccati coro, tassa bhāvo theyyaṃ, kāmañcettha ‘‘lajjī dayāpanno’’ti na vuttaṃ, adhikāravasena pana atthato vuttamevāti daṭṭhabbaṃ. Yathā hi lajjādayo pāṇātipātappahānassa visesapaccayā, evaṃ adinnādānappahānassapīti , tasmā sāpi pāḷi ānetvā vattabbā. Esa nayo ito paresupi. Atha vā sucibhūtenāti etena hirottappādīhi samannāgamo, ahirikādīnañca pahānaṃ vuttamevāti ‘‘lajjī’’tiādi na vuttanti daṭṭhabbaṃ.

Aseṭṭhacariyanti aseṭṭhānaṃ hīnānaṃ, aseṭṭhaṃ vā lāmakaṃ cariyaṃ, nihīnavuttiṃ methunanti attho. Brahmaṃ seṭṭhaṃ ācāranti methunaviratimāha. Ārācārī methunāti etena – ‘‘idhekacco na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati, so taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjatī’’tiādinā (a. ni. 7.50) vuttā sattavidhamethunasaṃyogāpi paṭivirati dassitāti daṭṭhabbaṃ.

‘‘Saccato thetato’’tiādīsu (ma. ni. 

我来为您翻译这段巴利文：
为显示远离所谓的棍杖即加害他人的性质而说放下棍杖刀剑,所以说"为伤害他人"等。"有惭"这里应知所说的惭也包含愧。因为没有不具备厌恶罪恶和怖畏罪恶,或没有不惭而有罪恶怖畏。或者由于法的尊重,因为阿罗汉和法的自我归属,所以说以自我为主的惭,而不说以世间为主的愧。为什么说"具足悲悯即慈心"?难道在"无悲悯"等处悲悯字不是指悲悯吗?这是真的,但这个悲悯字包含保护义而运作时,在慈和悲中运作,这里说的是在慈中运作。爱着、接近为慈,有慈为慈,有慈心为慈心者,其状态为慈心性,意思就是慈。
"悲悯一切生命众生"以此显示那远离在运作方式上无边际。"生命众生"是指生类。"悲悯者"是指具有悲悯,因为慈是悲的特殊因,所以说"以那具足悲悯性"。如此显示具备使远离杀生成就的惭慈悲等诸法。
"取他人所摄持的"是指取他人所有物。偷者称为贼,其性质为偷盗,虽然这里没说"有惭具悲悯",但应知由关联性实际上已说了。因为如同惭等是断除杀生的特殊因,也是断除不与取的,所以那经文也应引用说明。这个道理在之后也是如此。或者应知以"成为清净者"表示具备惭愧等,也说了断除无惭等,所以没说"有惭"等。
"非胜行"是指非胜者即低劣者的,或非胜即下贱的行为,意思是卑劣的淫欲行为。说梵即胜的行为是指远离淫欲。"远离淫欲行"以此应知也显示远离所说的"这里某人不但不与女人一起进入双双结合,而且享受给女人按摩涂油沐浴揉捏,他喜爱那个,欲求那个,以此得到满足"等七种淫欲结合。
在"以实以坚定"等中...

1.19) viya theta-saddo thirapariyāyo, thirabhāvo ca saccavāditāya ṭhitakathattā kathāvasena veditabboti āha ‘‘ṭhitakathāti attho’’ti. Na ṭhitakathoti yathā haliddirāgādayo anavaṭṭhitasabhāvatāya na ṭhitā, evaṃ na ṭhitā kathā yassa so na ṭhitakathoti haliddirāgādayo yathā kathāya upamā honti, evaṃ yojetabbaṃ. Esa nayo ‘‘pāsāṇalekhā viyā’’tiādīsupi. Saddhā ayati pavattati etthāti saddhāyā, saddhāyā eva saddhāyikā yathā venayikā. Saddhāya vā ayitabbā saddhāyikā, saddheyyāti attho. Vattabbataṃ āpajjati visaṃvādanatoti adhippāyo.

Ekaṃ bhattaṃ ekabhattaṃ, taṃ etesamatthīti ekabhattikā, ekasmiṃ divase ekavārameva bhuñjanakā. Tayidaṃ rattibhojanenapi siyāti āha ‘‘rattūparatā’’ti. Evampi sāyanhabhojanenapi siyuṃ ekabhattikāti tadāsaṅkānivattanatthaṃ ‘‘viratā vikālabhojanā’’ti vuttaṃ. Aruṇuggamanato paṭṭhāya yāva majjhanhikā ayaṃ buddhānaṃ ariyānaṃ āciṇṇasamāciṇṇo bhojanassa kālo nāma, tadañño vikālo. Aṭṭhakathāyaṃ pana dutiyapadena rattibhojanassa paṭikkhittattā aparaṇho ‘‘vikālo’’ti vutto.

Saṅkhepato ‘‘sabbapāpassa akaraṇa’’ntiādinayappavattaṃ (dī. ni. 2.90; dha. pa. 183) bhagavato sāsanaṃ sacchandarāgappavattito naccādīnaṃ dassanaṃ na anulometīti āha ‘‘sāsanassa ananulomattā’’ti. Attanā payojiyamānaṃ parehi payojāpīyamānañca naccaṃ naccabhāvasāmaññato pāḷiyaṃ ekeneva naccasaddena gahitaṃ, tathā gītavāditasaddā cāti āha ‘‘naccananaccāpanādivasenā’’ti . Ādi-saddena gāyanagāyāpanavādanavādāpanāni saṅgaṇhāti. Dassanena cettha savanampi saṅgahitaṃ virūpekasesanayena. Ālocanasabhāvatāya vā pañcannaṃ viññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasabbhāvato dassanāicceva vuttaṃ. Avisūkabhūtassa gītassa savanaṃ kadāci vaṭṭatīti āha ‘‘visūkabhūtaṃ dassana’’nti. Tathā hi vuttaṃ paramatthajotikāya khuddakapāṭhaṭṭhakathāya ‘‘dhammūpasaṃhitaṃ gītaṃ vaṭṭati, gītūpasaṃhito dhammo na vaṭṭatī’’ti.

Yaṃkiñcīti ganthitaṃ vā aganthitaṃ vā yaṃ kiñci pupphaṃ. Gandhajātanti gandhajātiyaṃ. Tassāpi ‘‘yaṃ kiñcī’’ti vacanato dhūpitassapi adhūpitassapi yassa kassaci vilepanādi na vaṭṭatīti dasseti. Uccāti uccasaddena samānatthaṃ ekaṃ saddantaraṃ. Seti etthāti sayanaṃ. Uccāsayanaṃ mahāsayanañca samaṇasārupparahitaṃ adhippetanti āha ‘‘pamāṇātikkantaṃ akappiyattharaṇa’’nti, āsandādiāsanañcettha sayanena saṅgahitanti daṭṭhabbaṃ. Yasmā pana ādhāre paṭikkhitte tadādhārakiriyā paṭikkhittāva hoti, tasmā ‘‘uccāsayanamahāsayanā’’icceva vuttaṃ. Atthato pana tadupabhogabhūtanisajjānipajjanehi virati dassitāti daṭṭhabbā. Atha vā ‘‘uccāsayanāsanamahāsayanāsanā’’ti, etasmiṃ atthe ekasesanayena ayaṃ niddeso kato yathā ‘‘nāmarūpapaccayā saḷāyatana’’nti. (Ma. ni. 3.126; saṃ. ni. 

我来为您翻译这段巴利文：
如同在"以实以坚定"等中,坚定字是坚固的同义词,而坚固性应从说话方式理解为因真实语而言语稳固,所以说"意思是言语稳固"。"不稳固言语"是指如同姜黄色等因性质不稳定而不稳固,如此其言语不稳固者为不稳固言语,应如此配合姜黄色等作为言语的譬喻。这个道理在"如石刻"等中也是如此。以信前进运作为可信,只是可信如同律师。或者应以信而行为可信,意思是应信。意思是因欺诈而成为应说的对象。
一餐为一餐,他们有这个为一餐者,即在一天只吃一次者。这也可能是夜食,所以说"离夜食"。如此也可能是傍晚食为一餐者,为了避免那种疑虑而说"离非时食"。从日出起到中午是诸佛圣者惯常实行的食时,其他时间为非时。但在注释中因第二词否定夜食,所以说下午为"非时"。
简言之说"不造诸恶"等方式运作的世尊教法,因为观看舞蹈等由有欲贪而运作而不随顺,所以说"因不随顺教法"。自己进行和使他人进行的舞蹈,在经中以舞蹈的共同性用一个舞蹈字包括,歌唱演奏字也是如此,所以说"以舞蹈使舞蹈等方式"。以"等"字包括歌唱使歌唱、演奏使演奏。这里以观看也包括听闻,依不完全省略法。或者因为是观察性质,五识的听闻作用也有观看的含摄,所以只说观看。不是表演性质的歌唱有时可以,所以说"观看表演性质的"。如此在《胜义光明》《小诵注》中说:"与法相应的歌唱可以,与歌唱相应的法不可以"。
"任何"是指结合的或未结合的任何花。"香类"是指香的种类。由于对它也说"任何",显示熏香的或未熏香的任何涂香等都不可以。"高"是与高字同义的另一个词。在此卧为卧具。意指高卧具和大卧具为不适合沙门的,所以说"超过尺寸的非法敷具",应知这里座位如高椅等也包括在卧具中。因为否定所依处时其所依的作用也被否定,所以只说"高卧具大卧具"。但应知从义理上显示远离以此为享用的坐卧。或者"高座卧具大座卧具",在这个意思中以省略法作此说明,如同"名色缘六处"。

2.1) āsanakiriyāpubbakattā vā sayanakiriyāya sayanaggahaṇeneva āsanampi saṅgahitanti veditabbaṃ.

‘‘Kīvā’’ti ayaṃ nipāto. ‘‘Kittaka’’nti imassa atthaṃ bodhetīti āha ‘‘kīvamahapphaloti kittakaṃ mahapphalo’’ti. Sesapadesūti ‘‘kīvamahānisaṃso’’tiādīsu. Ratta-saddo ratanapariyāyoti āha ‘‘pahūtarattaratanānanti pahūtena rattasaṅkhātena ratanena samannāgatāna’’nti. Pāḷiyaṃ pana ‘‘pahūtasattaratanāna’’ntipi pāṭho dissati. Bheritalasadisaṃ katvāti bheritalaṃ viya samaṃ katvā. Tato ekaṃ bhāgaṃ na agghatīti yathāvuttaṃ cakkavattirajjaṃ tato soḷasabhāgato ekaṃ bhāgaṃ na agghati. Tato bahutaraṃ hotīti cakkavattirajjasirito bahutaraṃ hoti.

Cātumahārājīkānantiādīsu cātumahārājikā nāma sinerupabbatassa vemajjhe honti, tesu bahū pabbataṭṭhāpi ākāsaṭṭhāpi, tesaṃ paramparā cakkavāḷapabbataṃ pattā, khiḍḍāpadosikā, manopadosikā, sītavalāhakā, uṇhavalāhakā, candimā, devaputto, sūriyo, devaputtoti ete sabbe cātumahārājikadevalokaṭṭhakā eva. Tettiṃsa janā tattha uppannāti tāvatiṃsā. Apica tāvatiṃsāti tesaṃ devānaṃ nāmamevāti vuttaṃ. Tepi atthi pabbataṭṭhakā, atthi ākāsaṭṭhakā, tesaṃ paramparā cakkavāḷapabbataṃ pattā, tathā yāmādīnaṃ. Ekadevalokepi hi devānaṃ paramparā cakkavāḷapabbataṃ appattā nāma natthi. Tattha dibbasukhaṃ yātā payātā sampattāti yāmā. Tuṭṭhā pahaṭṭhāti tusitā. Pakatipaṭiyattārammaṇato atirekena ramitukāmakāle yathārucite bhoge nimminitvā nimminitvā ramantīti nimmānarati. Cittācāraṃ ñatvā parehi nimmitesu bhogesu vasaṃ vattentīti paranimmitavasavattī.

Tattha cātumahārājikānaṃ devānaṃ manussagaṇanāya navutivassasatasahassāni āyuppamāṇaṃ. Tāvatiṃsānaṃ devānaṃ tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassāni. Yāmānaṃ devānaṃ cuddasa ca vassakoṭiyo cattāri ca vassasatasahassāni. Tusitānaṃ devānaṃ sattapaññāsa ca vassakoṭiyo saṭṭhi ca vassasatasahassāni. Nimmānaratīnaṃ devānaṃ dve ca vassakoṭisatāni tisso ca vassakoṭiyo cattāri ca vassasatasahassāni. Paranimmitavasavattīnaṃ devānaṃ nava ca vassakoṭisatāni ekavīsa koṭiyo ca saṭṭhi ca vassasatasahassāni.

Muṭṭhihatthapādaketi pādatalato yāva aṭaniyā heṭṭhimanto, tāva muṭṭhiratanappamāṇapādake. Tañca kho majjhimassa purisassa hatthena, yassidāni vaḍḍhakīhatthoti samaññā. Sīlasamādānato paṭṭhāya aññaṃ kiñci akatvā dhammassavanena vā kammaṭṭhānamanasikārena vā vītināmetabbanti āha ‘‘taṃ pana upavasantena…pe… vicāretabba’’nti.


我来为您翻译这段巴利文：
或者因为坐的动作在卧的动作之前,应知以卧的说明也包括了坐。
"多少"是个助词。表示"多少"的意思,所以说"多少大果即多少大果"。"在其余词中"是指在"多少大利益"等中。染字是宝的同义词,所以说"具足多宝即具足以染为名的众多宝"。但在经文中也见到"具足多七宝"的读法。"做成鼓面样"是指如同鼓面般平整。"不值其一分"是指所说的转轮王国不值其十六分之一。"比那更多"是指比转轮王的荣华更多。
在"四大王天"等中,四大王天位于须弥山的中部,其中有许多住山者也有住空者,他们的序列达到环山,戏乐堕落者、意堕落者、寒云神、热云神、月天子、日天子,这些都是属于四大王天界的。三十三人生于彼处为三十三天。而且说三十三只是那些天神的名字。他们也有住山者,也有住空者,他们的序列达到环山,夜摩天等也是如此。因为在每一天界中没有天神的序列不达到环山的。其中以天乐前进到达为夜摩天。欢喜愉悦为兜率天。超过自然准备的所缘时,在想要享乐时创造创造想要的享受而享乐为化乐天。知道心的活动后在他人所创造的享受中掌控为他化自在天。
其中四大王天的天神寿量以人间计算为九千万年。三十三天的天神为三亿六千万年。夜摩天的天神为十四亿四千万年。兜率天的天神为五十七亿六千万年。化乐天的天神为二百零三亿四千万年。他化自在天的天神为九百二十一亿六千万年。
"握手的脚"是指从脚底到脚钉的下端为一握宝的量,而且是以中等人的手,即现在所谓的工匠手。从受持戒开始不做其他任何事,应以听法或作意业处度过,所以说"而且持守者...等...应思维"。;


Vācaṃ bhinditvā uposathaṅgāni samādātabbānīti ‘‘imañca rattiṃ imañca divasa’’nti kālaparicchedaṃ katvā ‘‘uposathaṅgavasena aṭṭha sikkhāpadāni samādiyāmī’’ti ekato katvā puna paccekaṃ ‘‘pāṇātipātā veramaṇisikkhāpadaṃ samādiyāmi…pe… uccāsayanamahāsayanā veramaṇisikkhāpadaṃ samādiyāmī’’ti evaṃ vacībhedaṃ katvā yathāpāḷi samādātabbāni. Pāḷiṃ ajānantena pana attano bhāsāya paccekaṃ vā ‘‘buddhapaññattaṃ uposathaṃ adhiṭṭhāmī’’ti ekato adhiṭṭhānavasena vā samādātabbāni, aññaṃ alabhantena adhiṭṭhātabbāni. Upāsakasīlañhi attanā samādiyantenapi samādinnaṃ parasantike samādiyantenapi, ekajjhaṃ samādinnampi samādinnameva hoti paccekaṃ samādinnampi. Taṃ pana ekajjhaṃ samādiyato ekāyeva virati ekā cetanā hoti. Sā pana sabbaviraticetanānaṃ kiccakārīti tenapi sabbasikkhāpadāni samādinnāneva. Paccekaṃ samādiyato pana nānāviraticetanāyo yathāsakaṃ kiccavasena uppajjanti , sabbasamādāne pana vacībhedo kātabboyeva. Parūparodhapaṭisaṃyuttā paravihiṃsāsaṃyuttā.

Nanu ca ‘‘maṇi’’nti vutte veḷuriyampi saṅgahitameva, kimatthaṃ pana veḷuriyanti āha ‘‘veḷuriyanti…pe… dassetī’’ti. ‘‘Maṇi’’nti vatvāva ‘‘veḷuriya’’nti iminā jātimaṇibhāvaṃ dassetīti yojetabbaṃ. Ekavassikaveḷuvaṇṇanti jātito ekavassātikkantaveḷuvaṇṇaṃ. Laddhakanti sundaraṃ. Candappabhā tāragaṇāva sabbeti yathā candappabhāya kalaṃ sabbe tārāgaṇā nānubhavantīti ayamettha atthoti āha ‘‘candappabhāti sāmiatthe paccatta’’nti.

Uposathasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.


(8) 3. Ānandavaggo

1. Channasuttavaṇṇanā

72. Tatiyassa paṭhame channaparibbājakoti na naggaparibbājako. Bāhirakasamayaṃ luñcitvā harantoti bāhirakānaṃ samayaṃ nisedhetvā āpanno.

Paññācakkhussa vibandhanato andhaṃ karotīti andhakaraṇoti āha ‘‘yassa rāgo uppajjatī’’tiādi. Acakkhukaraṇoti asamatthasamāsoyaṃ ‘‘asūriyapassāni mukhānī’’tiādīsu viyāti āha ‘‘paññācakkhuṃ na karotīti acakkhukaraṇo’’ti. Paññānirodhikoti anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na deti, lokiyapaññaṃ pana aṭṭhasamāpattipañcābhiññāvasena uppannampi samucchinditvā khipatīti paññānirodhikoti evampettha attho daṭṭhabbo. Anuppannānuppādauppannaparihāninimittatāya hi paññaṃ nirodhetīti paññānirodhiko. Vihanati vibādhatīti vighāto, dukkhanti āha ‘‘dukkhasaṅkhātassa vighātassā’’ti. Kilesanibbānanti iminā asaṅkhatanibbānameva vadati. Asaṅkhatañhi nibbānaṃ nāma, taṃ paccakkhaṃ kātuṃ na detīti anibbānasaṃvattaniko. Lokuttaramissako kathito pubbabhāgiyassapi ariyamaggassa kathitattā.

Channasuttavaṇṇanā niṭṭhitā.

2. Ājīvakasuttavaṇṇanā

73. Dutiye na aññātukāmoti na ājānitukāmoyevāti attho. Tenāha ‘‘pariggaṇhanatthaṃ pana āgato’’ti, paññāya paricchinditvā upaparikkhitvā gaṇhanatthanti attho. Kāraṇāpadesoti kāraṇaniddeso. Sesamettha uttānameva.

Ājīvakasuttavaṇṇanā niṭṭhitā.

3. Mahānāmasakkasuttavaṇṇanā

74. Tatiye gilānassa bhāvo gelaññanti āha ‘‘gilānabhāvato’’ti. Dīpetīti desanākkameneva paññāpeti. Paṭhamañhi sekhasīlasamādhipaññāyo vatvā pacchā asekhasīlādīni vadanto imamatthaṃ dīpeti.

Mahānāmasakkasuttavaṇṇanā niṭṭhitā.

4. Nigaṇṭhasuttavaṇṇanā



我来为您翻译这段巴利文：
应分别说话受持布萨支分,即"这夜这日"限定时间后,"以布萨支分方式我受持八戒"一起说,然后各别"我受持离杀生学处...等...我受持离高大床座学处",如此作语言分别应按经文受持。不知经文者则用自己的语言各别或以"我决意受持佛制布萨"一起以决意方式受持,找不到他人时应决意。因为优婆塞戒无论是自己受持还是在他人前受持,无论是一起受持还是各别受持都是受持。但一起受持者只有一个远离一个思。那个能完成一切远离思的作用,所以以那个也受持了一切学处。但各别受持者则依各自作用生起不同的远离思,但在一切受持中应作语言分别。与损害他人相应,与伤害他人相应。
难道说"宝"时也包括琉璃,为什么还说琉璃呢?所以说"琉璃...等...显示"。说"宝"后再说"琉璃"应理解为显示是真宝。"一年竹色"是指从生起超过一年的竹色。"获得的"是指好的。"如月光诸星群一切"这里意思是如同诸星群不及月光的十六分之一,所以说"月光是主格主义义"。
布萨经注释结束。
大品注释结束。
(8) 3. 阿难品
1. 注释闡那经
72. 第三品第一经中,"闡那游行者"不是裸体游行者。否定外道法而获得为外道的法。
因为遮蔽慧眼而使盲为令盲,所以说"贪生起者"等。"令无眼"是不完全复合词,如"不见日的面"等中一样,所以说"不使慧眼为令无眼"。"慧灭"应如此理解其义:不让未生的世间出世间慧生起,而且断除抛弃已生起的八定五通方面的世间慧。因为以未生不生已生损减为因而灭慧为慧灭。损害妨碍为苦恼,苦,所以说"称为苦的苦恼"。"烦恼涅槃"以此说的就是无为涅槃。因为所谓无为涅槃,不让使它现前,为不导向涅槃。说与出世间混合,因为也说了预流道分。
闡那经注释结束。
2. 注释外道经
73. 第二经中,"不欲知"意思是不只是欲了知。所以说"为了掌握而来",意思是为了以慧决定观察后掌握。"因缘说明"是因缘的说明。这里其余的都很明显。
外道经注释结束。
3. 注释摩诃男释经
74. 第三经中,病者的状态为病,所以说"因病状"。"显示"是以说法次第宣说。因为先说有学戒定慧后说无学戒等,显示这个意思。
摩诃男释经注释结束。
4. 注释尼干经

75. Catutthe haṃsavaṭṭakacchannenāti haṃsavaṭṭakaparicchannena, haṃsamaṇḍalākārenāti attho. Natthi etassa parisesanti aparisesaṃ. Tenāha ‘‘appamattakampi asesetvā’’ti. Aparisesadhammajānanato vā aparisesasaṅkhātaṃ ñāṇadassanaṃ paṭijānātīti evampettha attho daṭṭhabbo. Satatanti niccaṃ. Samitanti tasseva vevacananti āha ‘‘satataṃ samitanti sabbakālaṃ nirantara’’nti. Atha vā niccaṭṭhena satata-saddena abhiṇhappavatti jotitā siyāti ‘‘samita’’nti vuttaṃ. Tena nirantarappavattiṃ dassetīti āha ‘‘sabbakālaṃ nirantara’’nti.

Visuddhisampāpanatthāyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkiliṭṭhacittānaṃ sattānaṃ visuddhipāpanatthāya. Samatikkamanatthāyāti sokassa ca paridevassa ca pahānatthāya. Atthaṃ gamanatthāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamanāya, nirodhāyāti attho. Ñāyati nicchayena kamati nibbānaṃ. Taṃ vā ñāyati paṭivijjhati etenāti ñāyo, ariyamaggoti āha ‘‘maggassa adhigamanatthāyā’’ti. Apaccayanibbānassa sacchikaraṇatthāyāti paccayarahitattā apaccayassa asaṅkhatassa taṇhāvānavirahitattā nibbānanti laddhanāmassa amatassa sacchikiriyāya, attapaccakkhatāyāti vuttaṃ hoti. Phusitvā phusitvāti patvā patvā. Sesamettha suviññeyyameva.

Nigaṇṭhasuttavaṇṇanā niṭṭhitā.

5. Nivesakasuttavaṇṇanā

76. Pañcame kiccakaraṇīyesu sahabhāvaṭṭhena amā hontīti amaccā. ‘‘Ayaṃ ajjhattiko’’ti evaṃ jānanti, ñāyanti vāti ñātī. Sassusasurapakkhikāti sassusasurā ca tappakkhiko ca sassusasurapakkhikā. Lohitena sambaddhāti sālohitā. Pitupakkhikā vā ñātī, mātupakkhikā sālohitā. Mātupitupakkhikā vā ñātī, sassusasurapakkhikā sālohitā. Avecca ratanassa guṇe yāthāvato ñatvā pasādo aveccappasādo. So pana yasmā maggenāgatattā kenaci akampanīyo ca appadhaṃsiyo ca hoti, tasmā evaṃ vuttaṃ ‘‘acalappasādo’’ti. Bhāvaññathattanti sabhāvassa aññathattaṃ.

Vīsatiyā koṭṭhāsesūti kesādimatthaluṅgapariyantesu. Dvādasasu koṭṭhāsesūti pittādimuttapariyantesu. Catūsu koṭṭhāsesūti ‘‘yena ca santappati, yena ca jīrīyati, yena ca paridayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatī’’ti (ma. ni. 1.304) evaṃ vuttesu catūsu koṭṭhāsesu. Chasu koṭṭhāsesūti ‘‘uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso’’ti (ma. ni. 2.305) evaṃ vuttesu chasu koṭṭhāsesu. Vitthambhanaṃ sesabhūtattayasanthambhitatāpādanaṃ, ‘‘upakīḷana’’nti eke. Sesaṃ suviññeyyameva.

Nivesakasuttavaṇṇanā niṭṭhitā.

6-7. Paṭhamabhavasuttādivaṇṇanā

77-78. Chaṭṭhe abhisaṅkhāraviññāṇanti kammasahajātaṃ viññāṇaṃ. Sesamettha suviññeyyameva. Sattame natthi vattabbaṃ.

Paṭhamabhavasuttādivaṇṇanā niṭṭhitā.

8. Sīlabbatasuttavaṇṇanā

79. Aṭṭhame dukkarakārikānuyogoti dukkarakiriyāya anuyogo. Upaṭṭhānena sāranti upaṭṭhānākārena sāraṃ. ‘‘Idaṃ vara’’ntiādinā upaṭṭhānākāraṃ vibhāveti. Etthāti etasmiṃ satthārā pucchite pañhe.

Sīlabbatasuttavaṇṇanā niṭṭhitā.

9. Gandhajātasuttavaṇṇanā



我来为您翻译这段巴利文：
75. 第四经中,"以鹅雉遮蔽"是以鹅雉覆盖,意思是以鹅圆形。"无有此余"为无余。所以说"不留一点点"。或者应这样理解其义:因知无余法而自称为称为无余的智见。"经常"是永恒。"一直"是它的同义词,所以说"经常一直是一切时无间"。或者以常义的"经常"字表示频繁运作,所以说"一直"。以此显示无间运作,所以说"一切时无间"。
"为达清净"是为了使被贪等垢及贪求邪贪等污染心的众生达到清净。"为超越"是为了舍离忧与悲。"为趣向止息"是为了这两种即身苦与心忧的止息、灭尽的意思。以决定趣向涅槃。或以此了知通达为道,圣道,所以说"为证得道"。"为证悟无缘涅槃"意思是为了亲证因无缘而称为无缘,因无为而称为无为,因无爱结而称为涅槃的不死,即是说为亲证。"一再触及"是一再到达。这里其余的都很容易理解。
尼干经注释结束。
5. 注释住所经
76. 第五经中,在事务中以俱有义为在一起者为大臣。如此了知"这是内部的",或被了知为亲属。姻亲者是翁姑及其眷属。以血缘相连为血亲。或父方为亲属,母方为血亲。或父母方为亲属,翁姑方为血亲。证净是通达如实了知宝的功德而生信。因为它由道而来所以不被任何动摇且不可破坏,因此这样说"不动信"。"有的变异"是自性的变异。
"在二十部分"是在发等以脑为末的。"在十二部分"是在胆等以尿为末的。"在四部分"是在所说的"由此而热,由此而衰,由此而烧,由此而使所吃喝咀嚼品尝得到正确消化"这四个部分。"在六部分"是在所说的"上行风,下行风,住腹风,住肠风,行遍肢节风,入息出息"这六个部分。支持是令其余三大种得到支持,"使增益"一些人说。其余的都很容易理解。
住所经注释结束。
6-7. 注释第一有经等
77-78. 第六经中,"行识"是与业俱生的识。这里其余的都很容易理解。第七经中无可说。
第一有经等注释结束。
8. 注释戒禁经
79. 第八经中,"从事苦行"是从事难行。"以现起为实质"是以现起形态为实质。以"这是胜"等说明现起形态。"在此"是在导师所问的问题中。
戒禁经注释结束。
9. 注释香类经

80. Navame mūle, mūlassa vā gandho mūlagandhoti āha ‘‘mūlavatthuko gandho’’ti. Mūlaṃ vatthu etassāti mūlavatthuko. Idāni mūlaṃ gandhayogato gandhoti imamatthaṃ dassento ‘‘gandhasampannaṃ vā mūlameva mūlagandho’’ti āha. Pacchimoyevettha atthavikappo yuttataroti dassetuṃ ‘‘tassa hi gandho’’tiādimāha. Vassikapupphādīnanti sumanapupphādīnaṃ.

Gandhajātasuttavaṇṇanā niṭṭhitā.

10. Cūḷanikāsuttavaṇṇanā

81. Dasame aruṇavatisuttantaaṭṭhuppattiyanti ‘‘bhūtapubbaṃ, bhikkhave, rājā ahosi aruṇavā nāma. Rañño kho pana, bhikkhave, aruṇavato aruṇavatī nāma rājadhānī ahosi. Aruṇavatiṃ kho pana, bhikkhave, rājadhāniṃ sikhī bhagavā arahaṃ sammāsambuddho upanissāya vihāsi. Sikhissa kho pana, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesī’’tiādinā brahmasaṃyutte (saṃ. ni. 1.185) āgatassa aruṇavatisuttantassa aṭṭhuppattiyaṃ. Atippagoti ativiya pago, ativiya pātoti attho, na tāva kulesu bhattaṃ niṭṭhātīti vuttaṃ hoti.

Ujjhāyantīti avajhāyanti, heṭṭhā katvā cintenti, lāmakato cintenti. Anekavihitaṃ iddhivikubbanaṃ katvāti ‘‘pakativaṇṇaṃ vijahitvā nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dassetī’’tiādinā (paṭi. ma. 3.13) nayena āgataṃ anekappakāraṃ iddhivikubbanaṃ katvā. Sahassilokadhātunti cakkavāḷasahassaṃ. Gāthādvayaṃ abhāsīti thero kira ‘‘kathaṃ desitā kho dhammadesanā sabbesaṃ piyā manāpā’’ti cintetvā ‘‘sabbepi pāsaṇḍā sabbe devamanussā attano attano samaye purisakāraṃ vaṇṇayanti, vīriyassa avaṇṇavādī nāma natthi, vīriyappaṭisaṃyuttaṃ katvā desessāmi. Evamassa dhammadesanā sabbesaṃ piyā bhavissati manāpā’’ti ñatvā tīsu piṭakesu vicinitvā ‘‘ārambhatha nikkamathā’’ti (saṃ. ni. 

我来为您翻译这段巴利文：
80. 第九经中,根的,或根的香为根香,所以说"以根为事的香"。根为其事为以根为事。现在为显示根因香合而为香的意思,所以说"或具足香的根即是根香"。为显示后面的义释更合适,所以说"因为它的香"等。"茉莉花等"是指素馨花等。
香类经注释结束。
10. 注释小尼迦经
81. 第十经中,"阿卢那瓦提经的缘起"是指在梵相应中所说的"诸比丘,从前有一个名叫阿卢那瓦的王。诸比丘,阿卢那瓦王有一个名叫阿卢那瓦提的王都。诸比丘,尸弃世尊阿罗汉正等觉依止阿卢那瓦提王都而住。诸比丘,尸弃世尊阿罗汉正等觉有一对名叫阿毗浮桑巴瓦的弟子,是最上的贤善之对。那时,诸比丘,尸弃世尊阿罗汉正等觉告诉比丘阿毗浮"等阿卢那瓦提经的缘起。"太早"是非常早,意思是非常早晨,是说诸家的饭食还未完成。
"责备"是贬低,向下思考,卑劣地思考。"作各种神变"是指按"舍弃本来的形色而显示龙的形色或显示金翅鸟的形色"等方式所说的各种神变。"千世界"是千个轮围。"说了两偈"是说长老思考"如何说法对一切人可爱可意",认为"一切外道一切天人都赞扬各自教法中的士夫作为,没有不赞叹精进的,我要与精进相应而说。这样他的说法会对一切人可爱可意",了知后在三藏中选择"奋进努力"等。

1.186) idaṃ gāthādvayaṃ abhāsi.

Kiṃ āloko ayanti kassa nu kho ayaṃ ālokoti. Vicinantānanti cintentānaṃ. Sabbeti lokadhātuyaṃ sabbe devā ca manussā ca. Osaṭāya parisāyāti dhammassavanatthaṃ samosaṭāya parimitaparicchinnāya parisāya. Atthopi nesaṃ pākaṭo ahosīti na kevalaṃ te saddameva assosuṃ, atha kho atthopi tesaṃ pakatisavanūpacāre viya pākaṭo ahosi. Tena sahassaṃ lokadhātuṃ viññāpetīti adhippāyo.

Pariharantīti sineruṃ dakkhiṇato katvā parivattenti. Virocamānāti attano jutiyā dibbamānā, sobhamānā vā. Tāva sahassadhā lokoti yattako candimasūriyehi obhāsiyamāno lokadhātusaṅkhāto ekeko loko, tattakena pamāṇena sahassadhā loko, iminā cakkavāḷena saddhiṃ cakkavāḷasahassanti attho. Kasmā panesā ānītāti esā cūḷanikā lokadhātu kasmā bhagavatā ānītā, desitāti attho. Majjhimikāya lokadhātuyā paricchedadassanatthanti dvisahassilokadhātuyā parimāṇadassanatthaṃ.

Sahassilokadhātuyā sahassī dvisahassilokadhātu, sā cakkavāḷagaṇanāya dasasatasahassacakkavāḷaparimāṇā. Tenāha ‘‘sahassacakkavāḷāni sahassabhāgena gaṇetvā’’tiādi. Kampanadevatūpasaṅkamanādinā jātacakkavāḷena saha yogakkhemaṃ ṭhānaṃ jātikkhettaṃ. Tattakāya eva jātikkhettabhāvo dhammatāvaseneva veditabbo, ‘‘pariggahavasenā’’ti keci. Sabbesampi buddhānaṃ evaṃ jātikkhettaṃ tannivāsīnaṃyeva ca devatānaṃ dhammābhisamayoti vadanti. Paṭisandhiggahaṇādīnaṃ sattannaṃyeva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanassa labbhanato.

Sahassaṃ sahassadhā katvā gaṇitaṃ majjhimikantiādinā majjhimikāya lokadhātuyā sahassaṃ tisahassilokadhātu, sāyeva ca mahāsahassilokadhātūti dasseti. Saraseneva āṇāpavattanaṃ āṇākkhettaṃ, yaṃ ekajjhaṃ saṃvaṭṭati vivaṭṭati ca. Āṇā pharatīti tannivāsidevatānaṃ sirasā sampaṭicchanena vattati, tañca kho kevalaṃ buddhānubhāveneva, adhippāyavasena ca pana ‘‘yāvatā pana ākaṅkheyyā’’ti (a. ni. 3.81) vacanato buddhānaṃ avisayo nāma natthi, visayakkhettassa pamāṇaparicchedo nāma natthi. Visamoti sūriyuggamanādīnaṃ visamabhāvato visamo. Tenevāha ‘‘ekasmiṃ ṭhāne sūriyo uggato hotī’’tiādi. Sesamettha suviññeyyameva.

Cūḷanikāsuttavaṇṇanā niṭṭhitā.

Ānandavaggavaṇṇanā niṭṭhitā.

(9) 4. Samaṇavaggo

1-5. Samaṇasuttādivaṇṇanā

82-

我来为您翻译这段巴利文：
说这两偈。
"这是什么光"即这是谁的光?。"寻思者"是思考者。"一切"是世界中一切天与人。"集会的大众"是为听法而集合的有限确定的大众。"义理对他们也明显"不只是他们听到声音,而且义理对他们如同在正常听闻范围一样明显。意思是以此使千世界了知。
"环绕"是以须弥山在右而转。"照耀"是以自己的光芒闪耀,或庄严。"如此千倍世界"即如被日月照耀的称为世界的每一世界,以那样的量为千倍世界,意思是与此轮围一起的千轮围。"为什么引这个"即这小千世界为什么被世尊引来、说出。"为显示中千世界的限量"是为显示二千世界的量。
千世界的千为二千世界,以轮围计数是十百千轮围量。所以说"以千份计算千轮围"等。以震动天来访等而生的轮围一起为安稳处为生境。应知仅以那么多为生境是依法性,一些人说"依摄受"。他们说一切佛都如此有生境,只有其中居住的天神证悟法。取七种投生等只是举例,因为在大决意等时也有其震动。
以"千的千倍计算为中"等显示中千世界的千为三千世界,那就是大千世界。以自力运行命令为令境,它一起坏灭与形成。"命令遍及"是对其中居住的天神以头接受而运行,那只是以佛威力,而依意向则如"但凡所愿"的说法,诸佛没有所谓的非境,没有所谓的境界量的限定。"不平"是因日升等的不平等性为不平。所以说"在一处太阳升起"等。这里其余的都很容易理解。
小尼迦经注释结束。
阿难品注释结束。
(9) 4. 沙门品
1-5. 注释沙门经等
82-;

86. Catutthassa paṭhame sammā ādānaṃ gahaṇaṃ samādānanti āha ‘‘samādānaṃ vuccati gahaṇa’’nti. Adhikaṃ visiṭṭhaṃ sīlanti adhisīlaṃ. Lokiyasīlassa adhisīlabhāvo pariyāyenāti nippariyāyameva taṃ dassetuṃ ‘‘apica sabbampi lokiyasīla’’ntiādi vuttaṃ. Sikkhitabbatoti āsevitabbato. Pañcapi dasapi vā sīlāni sīlaṃ nāma, pātimokkhasaṃvaro adhisīlaṃ nāma anavasesakāyikacetasikasaṃvarabhāvato maggasīlassa padaṭṭhānabhāvato ca. Aṭṭha samāpattiyo cittaṃ, vipassanāpādakajjhānaṃ adhicittaṃ maggasamādhissa adhiṭṭhānabhāvato. Kammassakatañāṇaṃ paññā, vipassanā adhipaññā maggapaññāya adhiṭṭhānabhāvato. Apica nibbānaṃ patthayantena samādinnaṃ pañcasīlaṃ dasasīlampi adhisīlameva nibbānādhigamassa paccayabhāvato. Nibbānaṃ patthayantena samāpannā aṭṭha samāpattiyopi adhicittameva.

‘‘Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ;

Anubhoti dvayametaṃ, anubandhañhi kāraṇa’’nti. –

Evaṃ atīte anāgate ca vaṭṭamūlakadukkhasallakkhaṇavasena saṃvegavatthutāya vimuttiākaṅkhāya paccayabhūtā kammassakatapaññāpi adhipaññāti vadanti. Dutiyatatiyacatutthapañcamāni uttānatthāneva.

Samaṇasuttādivaṇṇanā niṭṭhitā.

6. Paṭhamasikkhāsuttavaṇṇanā


 这是一段巴利语复注的内容，我尝试翻译如下：

"在第四品第一经中，'正确接受、领受、受持'，所以说'受持即是领受'。'增上戒'意为殊胜的戒律。为了明确表示世间戒作为增上戒的非譬喻义，所以说'而且一切世间戒'等。'应当学习'意为应当修习。

五戒或十戒称为戒，别解脱律仪称为增上戒，因为它完全约束身心，并且是道戒的基础。八定称为心，作为观慧基础的禅那称为增上心，因为它是道定的基础。业报智慧称为慧，观慧称为增上慧，因为它是道慧的基础。

此外，为求涅槃而受持的五戒、十戒也都是增上戒，因为它们是证得涅槃的缘。为求涅槃而成就的八定也都是增上心。

'行善者得善，作恶者得恶；
此二者相随，如因必有果。'

如是，通过观察过去未来轮回根本之苦而生起厌离，为解脱作因缘的业报智慧也称为增上慧。第二、三、四、五的含义都很明显。

《沙门经》等注释完毕。

第一学处经注释"

这段复注主要解释了增上戒、增上心、增上慧的含义，以及它们与解脱的关系。

87. Chaṭṭhe samattakārīti anūnena paripūrena ākārena samannāgato. Sikkhāpadānaṃ khuddānukhuddakattaṃ apekkhāsiddhanti āha ‘‘tatrāpi saṅghādisesaṃ khuddaka’’ntiādi. Aṅguttaramahānikāyavaḷañjanakaācariyāti aṅguttaranikāyaṃ pariharantā ācariyā, aṅguttarabhāṇakāti vuttaṃ hoti. Lokavajjaṃ nāpajjati lokavajjasikkhāpadānaṃ vītikkamasādhakassa kilesagahanassa sabbaso pahīnattā. Paṇṇattivajjameva āpajjati paṇṇattivītikkamaṃ vā ajānatopi āpattisambhavato. Cittena āpajjanto rūpiyappaṭiggahaṇaṃ āpajjatīti upanikkhittasādiyena āpajjati.

Brahmacariyassa ādibhūtāni ādibrahmacariyāni, tāni eva ādibrahmacariyakāni yathā ‘‘vinayo eva venayiko’’ti āha ‘‘maggabrahmacariyassā’’tiādi. Cattāri mahāsīlasikkhāpadānīti cattāri pārājikāni sandhāya vadati. Paṭipakkhadhammānaṃ anavasesato savanato paggharaṇato soto, ariyamaggoti āha ‘‘sotasaṅkhātena maggenā’’ti. Vinipāteti virūpaṃ sadukkhaṃ saupāyāsaṃ nipātetīti vinipāto, apāyadukkhe khipanako. Dhammoti sabhāvo. Nāssa vinipāto dhammoti avinipātadhammo, na attānaṃ apāyesu vinipātanasabhāvoti vuttaṃ hoti. Kasmā? Ye dhammā apāyagamanīyā, tesaṃ pahīnattā. Tenāha ‘‘avinipātadhammoti catūsu apāyesu apatanasabhāvo’’ti. Tattha apatanasabhāvoti anuppajjanasabhāvo. Sotāpattimagganiyāmenaniyatoti uparimaggādhigamassa avassaṃbhāvībhāvato niyato. Tenevāha ‘‘sambodhiparāyaṇo’’ti. Heṭṭhimantato sattamabhavato upari anuppajjanadhammatāya vā niyato. Sambujjhatīti sambodhi, ariyamaggo. So pana paṭhamamaggassa adhigatattā avasiṭṭho ca adhigantabbabhāvena icchitabboti uparimaggattayasaṅkhātā sambodhi paraṃ ayanaṃ parā gati assāti sambodhiparāyaṇo. Tenāha ‘‘uparimaggattayasambodhiparāyaṇo’’ti.

Tanubhāvāti pariyuṭṭhānamandatāya ca kadāci karahaci uppattiyā ca tanubhāvena. Tanuttañhi dvīhi kāraṇehi veditabbaṃ adhiccuppattiyā ca pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci karahaci uppajjanti viraḷākārā hutvā viraḷavāpite khette aṅkurā viya. Uppajjamānāpi ca vaṭṭānusārimahājanasseva maddantā pharantā chādentā andhakāraṃ karontā na uppajjanti, mandamandā uppajjanti tanukākārā hutvā abbhapaṭalamiva makkhikāpattamiva ca. Tattha keci therā bhaṇanti ‘‘sakadāgāmissa kilesā kiñcāpi cirena uppajjanti, bahalāva uppajjanti. Tathā hissa puttā ca dhītaro ca dissantī’’ti. Etaṃ pana appamāṇaṃ. Puttadhītaro hi aṅgapaccaṅgaparāmasanamattenapi hontīti. Dvīhiyeva kāraṇehissa kilesānaṃ tanuttaṃ veditabbaṃ adhiccuppattiyā ca pariyuṭṭhānamandatāya cāti.


这是第87.段的直译：
在第六处，"完全实行者"是指具备完整无缺的行为。关于学处的大小之分，他说"在其中，僧残罪是小"等等。"增支部大部派的论师们"是指专精增支部的论师们，即是说增支部诵者。他不犯世间罪，因为导致违犯世间罪学处的烦恼丛已经完全断除。只违犯制定戒，因为即使不知道违反制定戒也可能犯戒。以心意违犯时，接受金银是以默许而违犯的。
"初梵行"是梵行的开始，这些就是初梵行法，就像"律即是持律者"一样，所以说"道梵行"等等。"四大戒学处"是指四波罗夷。因为完全听闻、流注对治法，所以称为流，即圣道，因此说"以名为流的道"。"堕处"是指使令恶劣地、痛苦地、忧恼地堕落，即投入恶趣苦的。"法"是指自性。"不堕法"是指没有堕落的自性，即是说没有使自己堕入恶趣的自性。为什么？因为导致堕恶趣的诸法已断。因此说"不堕法即是不堕四恶趣的自性"。其中"不堕的自性"即是不生起的自性。"由预流道决定"是因为必定证得上位道而决定。因此说"必定正觉"。或者因为最多七次生而决定不再往上生起。"正觉"是指觉悟，即圣道。由于已经证得初道，其余诸道也应当证得，故称为必定正觉，即以上三道为最终目标。因此说"以上三道正觉为归趣"。
"微弱"是因为现行微弱和偶尔生起而成为微弱。微弱性应当从两个原因来理解：间歇性生起和现行微弱。一来者的烦恼不像随顺轮回的凡夫那样频繁生起，只是偶尔才生起，如同稀疏播种的田地中的芽一样稀少。即使生起时也不像随顺轮回的凡夫那样强烈、遍满、覆盖、制造黑暗，而是微弱地生起，形态微细，如薄云、如蝇翅。其中一些长老说："一来者的烦恼虽然间隔很久才生起，但生起时仍然强烈。这可以从他们还有儿女可以看出来。"但这不是衡量标准。因为儿女仅仅通过身体接触就可能有。应当从两个原因来理解他的烦恼微弱：间歇性生起和现行微弱。


Heṭṭhābhāgiyānanti ettha heṭṭhāti mahaggatabhūmito heṭṭhā, kāmabhūmiyanti attho. Tesaṃ paccayabhāvena heṭṭhābhāgassa hitāti heṭṭhābhāgiyā, tesaṃ heṭṭhābhāgiyānaṃ, heṭṭhābhāgassa kāmabhavassa paccayabhāvena gahitānanti attho. Saṃyojenti bandhanti khandhagatibhavādīhi khandhagatibhavādayo, kammaṃ vā phalenāti saṃyojanānīti āha ‘‘saṃyojanānanti bandhanāna’’nti. Asamucchinnarāgādikassa hi etarahi khandhādīnaṃ āyatiṃ khandhādīhi sambandho, samucchinnarāgādikassa pana taṃ natthi, katānampi kammānaṃ asamatthabhāvāpattito rāgādīnaṃ anvayato byatirekato ca saṃyojanaṭṭho siddho. Parikkhayenāti samucchedena.

Opapātikoti upapātikayoniko upapatane sādhukārī. Sesayonipaṭikkhepavacanametaṃ. Tena gabbhavāsadukkhābhāvamāha. Tattha parinibbāyīti iminā sesadukkhābhāvaṃ. Tattha parinibbāyitā cassa kāmaloke khandhabījassa apunāgamanavasenevāti dassetuṃ ‘‘anāvattidhammo’’ti vuttaṃ. Upariyevāti brahmalokeyeva. Anāvattidhammoti tato brahmalokā punappunaṃ paṭisandhivasena na āvattanadhammo. Tenāha ‘‘yonigativasena anāgamanadhammo’’ti.

Padesaṃpadesakārī ārādhetīti sīlakkhandhādīnaṃ pāripūriyā ekadesabhūtaṃ heṭṭhimamaggattayaṃ padeso, taṃ karonto padesaṃ ekadesabhūtaṃ heṭṭhimaṃ phalattayameva ārādheti, nipphādetīti attho. Tenāha ‘‘padesakārī puggalo nāma sotāpanno’’tiādi. Paripūraṃ paripūrakārīti sīlakkhandhādīhi saddhindriyādīhi ca parito pūraṇena paripūrasaṅkhātaṃ arahattamaggaṃ karonto nibbattento paripūraṃ arahattaphalaṃ ārādheti, nipphādetīti attho. Tenāha ‘‘paripūrakārī nāma arahā’’tiādi.

Paṭhamasikkhāsuttavaṇṇanā niṭṭhitā.

7-10. Dutiyasikkhāsuttādivaṇṇanā

88-

这是一段关于"下分"的解释：
这里"下"是指比广大地更低的，意思是欲界地。由于它们是下分的因缘所以称为"下分"，即这些下分的，意思是说它们被理解为是下分欲有的因缘。"结"是指束缚，因为它们将蕴、趣、有等与蕴、趣、有等相连，或者将业与果相连，所以说"结即是束缚"。对于未断除贪等的人，现在的蕴等与未来的蕴等相连，而对于已断除贪等的人则没有这种连结，因为即使已造作的业也变得无力，从贪等的有无可以证明结缚的意义。"遍尽"是指完全断除。
"化生"是指化生种类中善于化生的。这是排除其他生类的说法。由此说明没有胎住之苦。在那里"般涅槃"这个词表示没有其余的苦。其中他般涅槃是以欲界的蕴种不再返来的方式，为了显示这一点才说"不还法"。"仅在上"是指就在梵界。"不还法"是指从那梵界不会再以结生的方式返回。因此说"依生趣而言不再来的法"。
"部分行者成就"是指在戒蕴等的圆满中，作为一部分的下三道是部分，实行这部分就成就部分，即是下三果，意思是完成。因此说"部分行者即是预流者"等等。"圆满圆满行者"是指以戒蕴等和信根等完全圆满而行作称为圆满的阿罗汉道，生起圆满的阿罗汉果而成就，意思是完成。因此说"圆满行者即是阿罗汉"等等。
第一学经注释完毕。
7-10. 第二学经等注释
88-

91. Sattame kulā kulaṃ gamanakoti kulato kulaṃ gacchanto. Dve vā tayo vā bhaveti devamanussavasena dve vā tayo vā bhave. Missakabhavavasena hetaṃ vuttaṃ. Desanāmattameva cetaṃ ‘‘dve vā tīṇi vā’’ti. Yāva chaṭṭhabhavā saṃsarantopi kolaṃkolova hoti. Tenevāha ‘‘ayañhi dve vā bhave…pe… evamettha vikappo daṭṭhabbo’’ti. Uḷārakulavacano vā ettha kulasaddo, kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato paṭṭhāya hi nīcakule uppatti nāma natthi, mahābhogakulesu eva nibbattatīti attho. Kevalo hi kulasaddo mahākulameva vadati ‘‘kulaputto’’tiādīsu viya. Ekabījīti ettha khandhabījaṃ nāma kathitaṃ, khandhabījanti ca paṭisandhiviññāṇaṃ vuccati. Yassa hi sotāpannassa ekaṃ khandhabījaṃ atthi, ekaṃ bhavaggahaṇaṃ, so ekabījī nāma. Tenāha ‘‘ekasseva bhavassa bījaṃ etassa atthīti ekabījī’’ti. ‘‘Mānusakaṃ bhava’’nti idaṃ panettha desanāmattameva, ‘‘devabhavaṃ nibbattetī’’tipi pana vattuṃ vaṭṭatiyeva.

Uddhaṃvāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotaṃ vāti uddhaṃsoto, uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto. Paṭisandhivasena akaniṭṭhabhavaṃ gacchatīti akaniṭṭhagāmī. Yattha katthacīti avihādīsu yattha katthaci. Sappayogenāti vipassanāñāṇābhisaṅkhārasaṅkhātena payogena saha, mahatā vipassanāpayogenāti attho. Upahaccāti etassa upagantvāti attho. Tena vemajjhātikkamo kālakiriyāpagamanañca saṅgahitaṃ hoti, tasmā āyuvemajjhaṃ atikkamitvā parinibbāyanto upahaccaparinibbāyī nāma hotīti āha ‘‘yo pana kappasahassāyukesu avihesū’’tiādi. So tividho hotīti ñāṇassa tikkhamajjhamudubhāvena tividho hoti. Tenāha ‘‘kappasahassāyukesū’’tiādi.

Saddhādhurenaabhinivisitvāti ‘‘sace saddhāya sakkā nibbattetuṃ, nibbattessāmi lokuttaramagga’’nti evaṃ saddhādhuravasena abhinivisitvā vipassanaṃ paṭṭhapetvā. Paññādhurena abhiniviṭṭhoti ‘‘sace paññāya sakkā, nibbattessāmi lokuttaramagga’’nti evaṃ paññādhuraṃ katvā abhiniviṭṭho. Yathāvuttameva aṭṭhavidhattaṃ kolaṃkolasattakkhattuparamesu atidisanto ‘‘tathā kolaṃkolā sattakkhattuparamā cā’’ti āha. Vuttanayeneva aṭṭha kolaṃkolā, aṭṭha sattakkhattuparamāti vuttaṃ hoti.

Tattha sattakkhattuṃ paramā bhavūpapatti attabhāvaggahaṇaṃ assa, tato paraṃ aṭṭhamaṃ bhavaṃ nādiyatīti sattakkhattuparamo. Bhagavatā gahitanāmavaseneva cetāni ariyāya jātiyā jātānaṃ tesaṃ nāmāni jātāni kumārānaṃ mātāpitūhi gahitanāmāni viya. Ettakañhi ṭhānaṃ gato ekabījī nāma hoti, ettakaṃ kolaṃkolo, ettakaṃ sattakkhattuparamoti bhagavatā etesaṃ nāmaṃ gahitaṃ. Niyamato pana ayaṃ ekabījī, ayaṃ kolaṃkolo, ayaṃ sattakkhattuparamoti natthi. Ko pana nesaṃ etaṃ pabhedaṃ niyametīti? Keci tāva therā ‘‘pubbahetu niyametī’’ti vadanti, keci paṭhamamaggo, keci upari tayo maggā, keci tiṇṇaṃ maggānaṃ vipassanāti.



我将为您直译这段巴利文经文：
91. "从家族到家族"意为从一个家族往生到另一个家族。"两三次"意为在天人和人间两三次转生。这是就混合生存状态而言。"两三次"只是一种说法。即使轮回到第六次存在,也仍称为"家族往生者"。因此说"此人两次......以此观察差别"。或者"家族"一词指高贵家族,"家族往生者"意为从一个高贵家族往生到另一个高贵家族。因为从证得预流果开始,就不会出生在低贱家族,只会投生在大富豪家族中。正如在"族姓子"等词中,"族"单独使用时只表示大家族。关于"一种子者",这里说的是蕴种子,蕴种子即结生识。预流者若只有一个蕴种子,一次取有,称为"一种子者"。因此说"唯有一次生存的种子,故称一种子者"。这里说"人的生存",只是一种说法,说"投生天界"也是可以的。
"上流"是指向上流动的爱流或轮回流,或者说是向上而得的道流故称上流。"往生色究竟天"是指以结生的方式往生到色究竟天。"任何处所"是指在无烦天等任何处所。"具有精进"是指具有观智行为的努力,即具有大观智的精进之意。"临终"的意思是"接近",这包含了超过寿命中段和临终离去,因此超过寿命中段才般涅槃的称为临终般涅槃者,所以说"在寿命一千劫的无烦天"等。"有三种"是指依智慧利钝中三种程度而有三种。因此说"在寿命一千劫"等。
"以信为首而修习"是指"如果能以信心证得,我将证得出世间道"如此以信为首而开始观禅。"以慧为首而修习"是指"如果能以智慧证得,我将证得出世间道"如此以慧为首而修习。如前所述的八种分类延伸到家族往生者和七次往返者,所以说"同样地家族往生者和七次往返者"。这意味着如前所述有八种家族往生者,八种七次往返者。
其中,"七次往返者"是指最多七次投生和取得自体,不会有第八次投生。这些名称是依佛陀取的名字而成为圣者种性的名字,就像父母给孩子取的名字一样。到达某个程度的称为一种子者,到达某个程度的称为家族往生者,到达某个程度的称为七次往返者,这是佛陀所取的名字。但并没有确定这是一种子者,这是家族往生者,这是七次往返者。是什么决定他们这些差别呢？有些长老说是"过去因缘决定",有些说是初道,有些说是上三道,有些说是三道的观智。


Tattha ‘‘pubbahetu niyametī’’ti vāde paṭhamamaggassa upanissayo kato nāma hoti, ‘‘upari tayo maggā nirupanissayā uppannā’’ti vacanaṃ āpajjati. ‘‘Paṭhamamaggo niyamehī’’ti vāde upari tiṇṇaṃ maggānaṃ niratthakatā āpajjati. ‘‘Upari tayo maggā niyamentī’’ti vāde paṭhamamagge anuppanneyeva upari tayo maggā uppannāti āpajjatīti. ‘‘Tiṇṇaṃ maggānaṃ vipassanā niyametī’’ti vādo pana yujjati. Sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti, tato mandatarāya kolaṃkolo, tato mandatarāya sattakkhattuparamoti.

Ekacco hi sotāpanno vaṭṭajjhāsayo hoti vaṭṭābhirato, punappunaṃ vaṭṭasmiṃyeva carati sandissati. Anāthapiṇḍiko seṭṭhi, visākhā upāsikā, cūḷarathamahārathā devaputtā, anekavaṇṇo devaputto, sakko devarājā, nāgadatto devaputtoti ime hi ettakā janā vaṭṭajjhāsayā vaṭṭābhiratā ādito paṭṭhāya cha devaloke sodhetvā akaniṭṭhe ṭhatvā parinibbāyissanti, ime idha na gahitā. Na kevalañcimeva, yopi manussesuyeva sattakkhattuṃ saṃsaritvā arahattaṃ pāpuṇāti, yopi devaloke nibbatto devesuyeva sattakkhattuṃ aparāparaṃ saṃsaritvā arahattaṃ pāpuṇāti. Imepi idha na gahitā, kālena deve, kālena manusse saṃsaritvā pana arahattaṃ pāpuṇantova idha gahito, tasmā ‘‘sattakkhattuparamo’’ti idaṃ idhaṭṭhakavokiṇṇabhavūpapattikasukkhavipassakassa nāmaṃ kathitanti veditabbaṃ.

‘‘Sakideva imaṃ lokaṃ āgantvā’’ti (pu. pa. 34) vacanato 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 cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyissati, ayaṃ ekova idha gahitoti veditabbo.

Idāni tassa pabhedaṃ dassento ‘‘tīsu pana vimokkhesū’’tiādimāha. Imassa pana sakadāgāmino ekabījinā saddhiṃ kiṃ nānākaraṇanti? Ekabījissa ekāva paṭisandhi, sakadāgāmissa dve paṭisandhiyo, idaṃ tesaṃ nānākaraṇaṃ. Suññatavimokkhena vimuttakhīṇāsavo paṭipadāvasena catubbidho hoti, tathā animittaappaṇihitavimokkhehīti evaṃ dvādasa arahantā hontīti āha ‘‘yathā pana sakadāgāmino, tatheva arahanto dvādasa veditabbā’’ti. Aṭṭhamanavamadasamāni uttānatthāneva.

Dutiyasikkhāsuttādivaṇṇanā niṭṭhitā.

11. Saṅkavāsuttavaṇṇanā



我来直译这段巴利文：
关于"过去因缘决定"的说法,会导致初道有所依而生,"上三道无所依而生"的过失。关于"初道决定"的说法,会导致上三道无意义的过失。关于"上三道决定"的说法,会导致初道尚未生起时上三道已生起的过失。而"三道的观智决定"的说法是合理的。因为如果上三道的观智强盛,就称为一种子者;比这稍弱的是家族往生者;比这更弱的是七次往返者。
有些预流者具有轮回意乐,喜好轮回,一再地游行于轮回中。如给孤独长者、毗舍佉优婆夷、小车大车天子、种种色天子、帝释天王、龙授天子等这些人都是具有轮回意乐、喜好轮回者,他们从开始就清净六欲天界,住于色究竟天后才般涅槃,这些人在此没有包括在内。不仅如此,那些仅在人间七次轮回而证得阿罗汉果者,或者生在天界后仅在诸天中七次往返而证得阿罗汉果者,这些也没有包括在内。只有时而生天、时而生人而证得阿罗汉果者才包括在此。因此应知"七次往返者"这个名称是指此处八种混合生存的纯观行者。
根据"只来此世间一次"的说法,在五种一来者中除去四种只取一种。因为有人在此证得一来果后即在此般涅槃,有人在此证得后在天界般涅槃,有人在天界证得后即在彼般涅槃,有人在天界证得后来此投生而般涅槃。这四种都不包括在此。但那在此证得后在天界尽其寿后再来此投生而般涅槃者,应知只有这一种包括在此。
现在为显示他的差别而说"在三解脱中"等。这位一来者与一种子者有何差别呢?一种子者只有一次结生,一来者有两次结生,这是他们的差别。以空解脱而解脱的漏尽者依道行有四种,同样以无相解脱和无愿解脱而解脱的也是如此,这样共有十二种阿罗汉,所以说"如同一来者,应知阿罗汉也有十二种"。第八、第九和第十的含义都很明显。
第二学经等注释完毕。
11. 尸迦婆经注释

92. Ekādasame vihārapaṭibaddhanavakammādibhāraṃ harati pavattetīti bhārahāro. Tenevāha ‘‘nave āvāse samuṭṭhāpeti, purāṇe paṭijaggatī’’ti. Sikkhitabbato sikkhā, pajjitabbato, pajjanti etehīti vā padāni, sikkhāyeva padāni sikkhāpadānīti āha ‘‘sikkhāsaṅkhātehi padehī’’ti. Dassetīti paccakkhato dasseti, hatthāmalakaṃ viya pākaṭe vibhūte katvā vibhāveti. Gaṇhāpetīti te dhamme manasā anupakkhite diṭṭhiyā suppaṭividdhe kārento uggaṇhāpeti. Samussāhetīti samādhimhi ussāhaṃ janeti. Paṭiladdhaguṇehīti tāya desanāya tannissayapaccattapurisakārena ca tesaṃ paṭividdhaguṇehi. Vodāpetīti tesaṃ cittasantānaṃ assaddhiyādikilesamalāpagamanena pabhassaraṃ karoti. Saṇhaṃ saṇhaṃ kathetīti ativiya sukhumaṃ katvā katheti.

Accayanaṃ sādhumariyādaṃ madditvā vītikkamanaṃ accayoti āha ‘‘aparādho’’ti. Acceti atikkamati etenāti vā accayo, vītikkamassa pavattanako akusaladhammo. So eva aparajjhati etenāti aparādho. So hi aparajjhantaṃ purisaṃ adhibhavitvā pavattati. Tenāha ‘‘atikkammaadhibhavitvā pavatto’’ti. Paṭiggaṇhātūti adhivāsanavasena sampaṭicchatūti atthoti āha ‘‘khamatū’’ti. Sadevakena lokena nissaraṇanti araṇīyato ariyo, tathāgatoti āha ‘‘ariyassa vinayeti buddhassa bhagavato sāsane’’ti. Puggalādhiṭṭhānaṃ karontoti kāmaṃ ‘‘vuddhi hesā’’ti dhammādhiṭṭhānavasena vākyaṃ āraddhaṃ, tathāpi desanaṃ pana puggalādhiṭṭhānaṃ karonto ‘‘saṃvaraṃ āpajjatī’’ti āhāti yojanā.

Saṅkavāsuttavaṇṇanā niṭṭhitā.

Samaṇavaggavaṇṇanā niṭṭhitā.

(10) 5. Loṇakapallavaggo

1. Accāyikasuttavaṇṇanā

93. Pañcamassa paṭhame atipātikānīti sīghaṃ pavattetabbāni. Karaṇīyānīti ettha avassake anīyasaddo daṭṭhabboti āha ‘‘avassakiccānī’’ti. Nikkhantasetaṅkurānīti bījato nikkhantasetaṅkurāni. Sesamettha uttānameva.

Accāyikasuttavaṇṇanā niṭṭhitā.

2. Pavivekasuttavaṇṇanā

94. Dutiye sāṇehi vākehi nibbattitāni sāṇāni. Missasāṇāni masāṇāni na bhaṅgāni. Erakatiṇādīnīti ādi-saddena akkamakacikadalivākādīnaṃ saṅgaho. Erakādīhi katāni hi chavāni lāmakāni dussānīti ‘‘chavadussānī’’ti vattabbataṃ labhanti. Kuṇḍakanti tanutaraṃ taṇḍulappakaraṇaṃ. Pañca dussīlyānīti pāṇātipātādīni pañca. Cattāro āsavāti kāmāsavādayo cattāro āsavā. Sīlaggappattoti sīlena, sīlassa vā aggappatto.

Pavivekasuttavaṇṇanā niṭṭhitā.

3. Saradasuttavaṇṇanā



我来直译这段巴利文：
92. 第十一经中,"负担承担者"是指承担和推行与寺院相关的新建工程等负担。因此说"兴建新住所,修缮旧住所"。"学处"是因为应当学习,"步"是因为应当践行,或者说是以此践行,学即是步故称学处,所以说"以称为学的步"。"显示"是亲自显示,使之明显清晰如掌中宝。"使领受"是使他们以心观察、以见解善通达而令其领受这些法。"激励"是在定中生起精进。"以所获得的功德"是通过那教法及依靠它的各自努力而通达的功德。"使清净"是通过远离不信等烦恼垢使他们的心相续变得光明。"温和地说"是以非常细腻的方式说。
"过失"是超越善良的规范而违犯,所以说是"错误"。或者说"过失"是由此超越的意思,是违犯的不善法。正是由此而有过错故称"错误"。因为这征服了违犯的人而运作。因此说"超越征服而运作"。"请接受"的意思是以忍受的方式接纳,所以说"请原谅"。"圣者的律"是因为应被全世间天人所归依的圣者、如来,所以说"在佛世尊的教法中"。"作为人的立场"是说虽然"这是增长"是从法的立场开始说的,但是在教说时作为人的立场而说"进入防护"。
尸迦婆经注释完毕。
沙门品注释完毕。
(10) 5. 盐块品
1. 迫切经注释
93. 第五品第一经中,"迫切的"是应当迅速进行的。在"应作"中,"-anīya"词尾应理解为必要的意思,所以说"必要的工作"。"已生出白芽的"是从种子已生出白色芽的。这里其余的意思都很明显。
迫切经注释完毕。
2. 远离经注释
94. 第二经中,"麻布"是由麻丝制成的。"混麻布"即麻布,不是大麻布。"茅草等"中,等字包括蕨类、香蕉纤维等。因为由茅草等制成的粗劣下等布料称为"粗布"。"碎米"是更细的米制品。"五种违戒"即杀生等五种。"四漏"即欲漏等四漏。"戒的顶点"是以戒,或者说是达到戒的顶点。
远离经注释完毕。
3. 秋季经注释;

95. Tatiye viddheti dūrībhūte. Dūrabhāvo ca ākāsassa valāhakavigamena hotīti āha ‘‘valāhakavigamena dūrībhūte’’ti. Teneva hi ‘‘viddhe vigatavalāhake’’ti vuttaṃ. Nabhaṃ abbhussakkamānoti ākāsaṃ abhilaṅghanto. Iminā taruṇasūriyabhāvo dassito. Nātidūrodite hi ādicce taruṇasūriyasamaññā. Duvidhamevassa saṃyojanaṃ natthīti orambhāgiyauddhambhāgiyavasena duvidhampi saṃyojanaṃ assa paṭhamajjhānalābhino ariyasāvakassa natthi. Kasmā panassa uddhambhāgiyasaṃyojanampi natthīti vuttaṃ. Orambhāgiyasaṃyojanānameva hettha pahānaṃ vuttanti āha ‘‘itarampī’’tiādi, itaraṃ uddhambhāgiyasaṃyojanaṃ puna imaṃ lokaṃ paṭisandhivasena ānetuṃ asamatthatāya natthīti vuttanti attho. Jhānalābhino hi sabbepi ariyā brahmalokūpapannā heṭṭhā na uppajjanti, uddhaṃ uddhaṃ uppajjantāpi vehapphalaṃ akaniṭṭhaṃ bhavaggañca patvā na punaññattha jāyanti, tattha tattheva arahattaṃ patvā parinibbāyanti. Tenevāha ‘‘imasmiṃ sutte jhānānāgāmī nāma kathito’’ti. Jhānavasena hi heṭṭhā na āgacchatīti jhānānāgāmī.

Saradasuttavaṇṇanā niṭṭhitā.

4. Parisāsuttavaṇṇanā

96. Catutthe paccayabāhullikāti cīvarādibāhullāya paṭipannā. Avītataṇhatāya hi taṃ taṃ parikkhārajātaṃ bahuṃ lanti ādiyantīti bahulā, te eva bāhulikā yathā ‘‘venayiko’’ti (ma. ni. 1.246; a. ni. 


我来为您翻译这段巴利文：
"被分开"意为远离。而空中的远离是由于云层消散，所以说"由于云层消散而远离"。因此也说"被分开，云层消散"。"升上天空"意为跃向空中。这表示是初升的太阳。因为太阳升起不太高时，称为初升的太阳。"他没有两种结"意为这位得到初禅的圣弟子，没有下分结和上分结两种结缚。为何说他也没有上分结呢？这里只说到断除下分结，所以说"其他的也"等等，意思是说其他的上分结因为不能再使他投生到这个世界，所以说是没有。因为得到禅那的所有圣者都投生到梵天界，不会再生到下界，即使往上往上投生，到达广果天、色究竟天和有顶天后，也不会再生到其他地方，而是在那里证得阿罗汉果后入般涅槃。因此说"在这部经中讲述的是禅那不还者"。因为依禅那之力不会再来下界，所以称为禅那不还者。
秋季经注释完毕。
众会经注释
第四经中，"多求资具者"是指为了获得众多衣物等而修行的人。因为未离贪爱，他们会贪求获取众多资具，所以称为"多求"，就像称为"律师"一样。

8.11; pārā. 8). Te paccayabāhullāya yuttappayuttā hontīti cīvarādibāhullāya paṭipannā nāma honti. Sikkhāya agāravabhāvato sithilaṃ agāḷhaṃ gaṇhantīti sāthalikā. Sithilanti ca bhāvanapuṃsakaniddeso. Sithilasaddena samānatthassa sathalasaddassa vasena sāthalikāti padasiddhi veditabbā. Avagamanaṭṭhenāti adhogamanaṭṭhena, orambhāgiyabhāvenāti attho. Nikkhittadhurāti oropitadhurā ujjitussāhā. Upadhiviveko nibbānaṃ. Duvidhampi vīriyanti kāyikaṃ cetasikañca vīriyaṃ.

Bhaṇḍanaṃ jātaṃ etesanti bhaṇḍanajātā. Visesanassa paranipātavasena cetaṃ vuttaṃ. Aṭṭhakathāyaṃ pana visesanassa pubbanipātavaseneva atthaṃ dassento ‘‘jātabhaṇḍanā’’ti āha. Kalaho jāto etesanti kalahajātāti etthāpi eseva nayo. Kalahassa pubbabhāgoti kalahassa hetubhūtā paṭibhāgā taṃsadisī ca aniṭṭhakiriyā. Hatthaparāmāsādivasenāti kujjhitvā aññamaññassa hatthe gahetvā palapanaacchindanādivasena. ‘‘Ayaṃ dhammo, nāyaṃ dhammo’’tiādinā viruddhavādabhūtaṃ vivādaṃ āpannāti vivādapannā. Tenāha ‘‘viruddhavādaṃ āpannā’’ti. Mukhasannissitatāya vācā idha ‘‘mukha’’nti adhippetāti āha ‘‘pharusā vācā mukhasattiyo’’ti.

Satipi ubhayesaṃ kalāpānaṃ paramatthato bhede pacurajanehi pana duviññeyyanānattaṃ khīrodakasammoditaṃ accantametaṃ saṃsaṭṭhaṃ viya hutvā tiṭṭhatīti āha ‘‘khīrodakaṃ viya bhūtā’’ti. Yathā khīrañca udakañca aññamaññaṃ saṃsandati, visuṃ na hoti, ekattaṃ viya upeti, evaṃ sāmaggivasena ekattūpagatacittuppādāti attho. Mettacittaṃ paccupaṭṭhāpetvā olokanaṃ cakkhūni viya cakkhūni nāmāti āha ‘‘upasantehi mettacakkhūhī’’ti. Piyabhāvadīpakāni hi cakkhūni piyacakkhūni. Pamuditassa pīti jāyatīti pamodapaccayabalavapītimāha. Pañcavaṇṇā pīti uppajjatīti khuddikādibhedena pañcappakārā pīti uppajjati. Pītimanassāti tāya pītiyā pīṇitamanassa, passaddhiāvahehi uḷārehi pītivegehi tintacittassāti attho. Vigatadarathoti kilesapariḷāhānaṃ dūrībhāvena vūpasantadaratho.

Kena udakena dārito pabbatappadesoti katvā āha ‘‘kandaro nāmā’’tiādi. Udakassa yathāninnaṃ pavattiyā nadinibbattanabhāvena ‘‘nadikuñjo’’tipi vuccati. Sāvaṭṭā nadiyo padarā. Aṭṭha māseti hemantagimhautuvasena aṭṭha māse. Khuddakā udakavāhiniyo sākhā viyāti sākhā. Khuddakasobbhā kusubbhā okārassa ukāraṃ katvā. Yattha upari unnatappadesato udakaṃ āgantvā tiṭṭhati ceva sandati ca, te kusubbhā khuddakaāvāṭā. Khuddakanadiyoti pabbatapādādito nikkhantā khuddakā nadiyo.

Parisāsuttavaṇṇanā niṭṭhitā.

5-7. Paṭhamaājānīyasuttādivaṇṇanā

97-

我来为您翻译这段巴利文：
他们专注于多求资具，即致力于获取众多衣物等。因为对学处不恭敬，所以松懈地、不坚固地持守，称为懈怠者。"松懈"是中性词。应当知道"懈怠"一词是由与"松懈"同义的"sathal"词根而来。"堕落"意为向下沉沦，即处于下分的状态。"放弃责任"意为抛弃责任、失去精进。"依止寂静"是指涅槃。"两种精进"是指身体和心理的精进。
"生起争端者"意为他们之间产生了争端。这是形容词后置的说法。但在注释书中，为了显示形容词前置的含义，说"已生争端者"。"生起争吵者"也是同样的道理。"争吵的前兆"是指引起争吵的原因、类似的情况和不善行为。"以手触碰等方式"是指愤怒时互相抓手、争吵、抢夺等方式。"陷入诤论"是指以"这是法，这不是法"等方式陷入相互对立的言论。因此说"陷入相违的言论"。因为是从口中发出，所以这里"口"指的是言语，因此说"恶口是口中的刀剑"。
虽然从究竟义上两种聚合是有差别的，但对于一般人来说，难以分辨其差异，就像乳水混合一样完全混在一起，所以说"如乳水般"。就像乳和水相互融合，不分彼此，似乎成为一体，同样地，由于和合而达到统一的心生起，这就是其含义。生起慈心而观看，犹如眼睛一般，所以说"以寂静的慈眼"。表达友爱之情的眼睛即是慈眼。欢喜者生起喜悦，是指由欢喜为缘而生起强烈的喜悦。生起五种喜，是指生起小喜等五种喜悦。"心喜悦"是指因那喜悦而心满意足，即因带来轻安的殊胜喜悦力而心充满的意思。"远离热恼"是指因远离烦恼的炽热而平息热恼。
因为是被什么水冲刷出来的山区，所以说"峡谷是"等等。由于水向低处流动而形成河流，所以也称为"河谷"。有漩涡的河流是裂谷。"八个月"是指寒季和热季的八个月。小水道如支流，所以称为支流。小水池称为kusubbha，是将o音变成u音。水从上面高处流来停留并流动的地方，这些小水池就是小水坑。"小河流"是指从山脚等处流出的小河。
众会经注释完毕。
5-7. 第一良马经等注释
97-

99. Pañcame anucchavikoti rañño paribhuñjanayoggo. Hatthapādādiaṅgasamatāyāti hatthapādādiavayavasamatāya, rañño vā senāya aṅgabhūtattā rañño aṅganti vuccati. Ānetvā hunitabbanti āhunaṃ, āhutīti atthato ekanti āha ‘‘āhutisaṅkhātaṃ piṇḍapāta’’nti. Dūratopi ānetvā sīlavantesu dātabbassetaṃ adhivacanaṃ. Piṇḍapātanti ca nidassanamattaṃ. Ānetvā hunitabbānañhi cīvarādīnaṃ catunnaṃ paccayānametaṃ adhivacanaṃ āhunanti. Taṃ arahatīti āhuneyyo. Paṭiggahetuṃ yuttoti tassa mahapphalabhāvakaraṇato paṭiggaṇhituṃ anucchaviko.

Pāhunakabhattassāti disavidisato āgatānaṃ piyamanāpānaṃ ñātimittānaṃ atthāya sakkāre paṭiyattassa āgantukabhattassa. Tañhi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto. Saṅghasadiso hi pāhunako natthi. Tathā hesa ekasmiṃ buddhantare vītivatte dissati, kadāci asaṅkhyeyyepi kappe vītivatte. Abbokiṇṇañca piyamanāpatādikarehi dhammehi samannāgato. Evaṃ pāhunamassa dātuṃ yuttaṃ, pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo. Ayañhettha adhippāyo ‘‘ñātimittā vippavuṭṭhā na cirasseva samāgacchanti, anavaṭṭhitā ca tesu piyamanāpatā, na evamariyasaṅgho, tasmā saṅghova pāhuneyyo’’ti.

Dakkhanti etāya sattā yathādhippetāhi sampattīhi vaḍḍhantīti dakkhiṇā, paralokaṃ saddahitvā dānaṃ. Taṃ dakkhiṇaṃ arahati, dakkhiṇāya vā hito yasmā mahapphalakaraṇatāya visodhetīti dakkhiṇeyyo.

Puññatthikehi añjali karaṇīyo etthāti añjalikaraṇīyo. Ubho hettha sirasi patiṭṭhāpetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatīti vā añjalikaraṇīyo. Tenāha ‘‘añjalipaggahaṇassa anucchaviko’’ti.

Yadipi pāḷiyaṃ ‘‘anuttara’’nti vuttaṃ, natthi ito uttaraṃ visiṭṭhanti hi anuttaraṃ, samampissa pana natthīti dassento ‘‘asadisa’’nti āha. Khittaṃ vuttaṃ bījaṃ mahapphalabhāvakaraṇena tāyati rakkhati, khipanti vapanti ettha bījānīti vā khettaṃ, kedārādi, khettaṃ viya khettaṃ, puññānaṃ khettaṃ puññakkhettaṃ. Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā viruhanaṭṭhānaṃ ‘‘rañño sālikkhetaṃ yavakkheta’’nti vuccati, evaṃ saṅgho sabbalokassa puññānaṃ viruhanaṭṭhānaṃ. Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni viruhanti, tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassa. Sesaṃ suviññeyyameva. Chaṭṭhasattamāni uttānatthāneva.

Paṭhamaājānīyasuttādivaṇṇanā niṭṭhitā.

8. Potthakasuttavaṇṇanā



我来为您翻译这段巴利文：
99. 第五经中，"适合"意为适合国王使用。"肢体均称"是指手脚等器官均衡，或因为是国王军队的成员，所以称为国王的肢体。"应供养"是指应当带来供养，与供品意思相同，所以说"称为供品的食物"。这是指应当从远处带来供养给持戒者的代名词。"食物"只是举例说明。因为"应供养"是指应当带来供养的衣服等四种资具的代名词。"值得供养"是指值得接受这些供养。"适合接受"是指因为能使供养产生大果报而适合接受。
"客食"是指为了从四方八方来的可爱、可意的亲友而准备的客人食物。除了这些相应的客人之外，这种食物只适合给予僧团，只有僧团适合接受。因为没有像僧团这样的客人。所以这在一个佛陀时期过去后才能见到，有时甚至要经过无数劫才能见到。而且具足不间断的可爱、可意等法。如此，适合给予客食，适合接受客食，所以称为"值得客食"。这里的意思是："亲友分离后不久就会相聚，他们的可爱可意性是不稳定的，但圣僧团不是这样，所以只有僧团值得客食。"
众生通过它增长如所愿的成就，所以称为"供养"，即相信来世而行布施。值得供养，或因使供养产生大果报而净化供养，所以称为"应供养"。
"应受合掌"是指应受求福者合掌。或者值得全世界人双手置于头顶而行合掌礼，所以称为"应受合掌"。因此说"适合接受合掌"。
虽然在经文中说"无上"，意为没有比这更殊胜的，但为了显示也没有与之相等的，所以说"无与伦比"。"福田"是指保护、守护所播撒、所说的种子使之产生大果报，或是撒播种子的地方，如稻田等。如田地般是田地，功德的田地是功德田。就像国王或大臣的稻谷或大麦生长之处被称为"国王的稻田、大麦田"一样，僧团是全世界功德生长之处。因为依靠僧团，世间各种带来利益和快乐的功德得以生长，所以僧团是世间无上的功德田。其余的很容易理解。第六和第七经的意义都很明显。
第一良马经等注释完毕。
8. 布经注释

100. Aṭṭhame navoti navavāyimo. Tenāha ‘‘karaṇaṃ upādāya vuccatī’’ti. Vākamayavatthanti sāṇādivākasāṭakaṃ. Dubbaṇṇoti vivaṇṇo. Dukkhasamphassoti kharasamphasso. Appaṃ agghatīti appaggho. Atibahuṃ agghanto kahāpaṇagghanako hoti. Paribhogamajjhimoti paribhogakālavasena majjhimo. So hi navabhāvaṃ atikkamitvā jiṇṇabhāvaṃ appatto majjhe paribhogakālepi dubbaṇṇo ca dukkhasamphasso ca appagghoyeva hoti. Atibahuṃ agghanto aḍḍhaṃ agghati, jiṇṇakāle pana aḍḍhamāsakaṃ vā kākaṇikaṃ vā agghati. Ukkhaliparipuñchananti kāḷukkhaliparipuñchanaṃ. Navotipi upasampadāya pañcavassakālato heṭṭhā jātiyā saṭṭhivassopi navoyeva. Dubbaṇṇatāyāti sarīravaṇṇenapi guṇavaṇṇenapi dubbaṇṇatāya. Dussīlassa hi parisamajjhe nittejatāya sarīravaṇṇopi na sampajjati, guṇavaṇṇena vattabbameva natthi. Aṭṭhakathāyaṃ pana sarīravaṇṇena dubbaṇṇatāpi guṇavaṇṇassa abhāvena dubbaṇṇatāyāti vuttaṃ.

Ye kho panassāti ye kho pana tassa upaṭṭhākā vā ñātimittādayo vā etaṃ puggalaṃ sevanti. Tesanti tesaṃ puggalānaṃ cha satthāre sevantānaṃ micchādiṭṭhikānaṃ viya. Devadatte sevantānaṃ kokālikādīnaṃ viya ca taṃ sevanaṃ dīgharattaṃ ahitāya dukkhāya hoti. Majjhimoti pañcavassakālato paṭṭhāya yāva navavassakālā majjhimo nāma. Theroti dasavassato paṭṭhāya thero nāma. Evamāhaṃsūti evaṃ vadanti. Kiṃ nu kho tuyhanti tuyhaṃ bālassa bhaṇitena ko atthoti vuttaṃ hoti. Tathārūpanti tathājātikaṃ tathāsabhāvaṃ ukkhepanīyakammassa kāraṇabhūtaṃ.

Tīhi kappāsaaṃsūhi suttaṃ kantitvā katavatthanti tayo kappāsaaṃsū gahetvā kantitasuttena vāyitaṃ sukhumavatthaṃ, taṃ navavāyimaṃ anagghaṃ hoti, paribhogamajjhimaṃ vīsampi tiṃsampi sahassāni agghati, jiṇṇakāle, aṭṭhapi dasapi sahassāni agghati.

Tesaṃtaṃ hotīti tesaṃ sammāsambuddhādayo sevantā viya taṃ sevanaṃ dīgharattaṃ hitāya sukhāya hoti. Sammāsambuddhañhi ekaṃ nissāya yāvajjakālā muccanakasattānaṃ pamāṇaṃ natthi, tathā sāriputtattheramahāmoggallānatthere avasese ca asīti mahāsāvake nissāya saggagatasattānaṃ pamāṇaṃ natthi, yāvajjakālā tesaṃ diṭṭhānugatiṃ paṭipannasattānampi pamāṇaṃ natthiyeva. Ādheyyaṃ gacchatīti tassa mahātherassa taṃ atthanissitaṃ vacanaṃ yathā gandhakaraṇḍake kāsikavatthaṃ ādhātabbataṃ ṭhapetabbataṃ gacchati, evaṃ uttamaṅge sirasmiṃ hadaye ca ādhātabbataṃ ṭhapetabbataṃ gacchati.

Potthakasuttavaṇṇanā niṭṭhitā.

9. Loṇakapallasuttavaṇṇanā



我来为您翻译这段巴利文：
100. 第八经中，"新"是指新织造的。因此说"依据制作而称呼"。"麻织物"是指麻等纤维织成的衣服。"丑陋"是指颜色不好。"触感不好"是指粗糙的触感。"价值低"是指价值少。价值非常高时值一迦利沙波那（古印度货币单位）。"使用中等"是指从使用时间来看处于中等。因为它超过了新的状态但还未到破旧状态，在中间使用时期也是丑陋、触感不好且价值低。价值非常高时值半价，到破旧时则只值半马萨卡或一迦卡尼（古印度货币单位）。"擦锅布"是指擦黑锅的布。"新"也指在具足戒五年以下，即使实际年龄六十岁也算是新的。"丑陋性"是指身体颜色和德行颜色的丑陋。因为破戒者在大众中无威德，身体颜色也不好，更不用说德行颜色了。但在注释书中说，身体颜色的丑陋也是因为缺乏德行颜色而丑陋。
"凡是那些"是指那些侍奉者或亲友等侍奉这个人。"对他们"是指对那些人，就像侍奉六师外道的邪见者们，或者像侍奉提婆达多的拘迦利等人一样，那种侍奉长期带来不利和痛苦。"中等"是指从五年开始直到九年称为中等。"长老"是指从十年开始称为长老。"如此说"是指这样说。"你说什么"是说对你这愚人所说的有什么价值的意思。"如此"是指那样的种类、那样的性质，是举罚羯磨的原因。
"用三根棉花纺线织成的布"是指取三根棉花纺成线后织成的细布，这种新织的布是无价的，使用中等时值二十或三十千，到破旧时值八千或十千。
"对他们那是"是指对他们来说，就像侍奉正等正觉者等一样，那种侍奉长期带来利益和快乐。因为依靠一位正等正觉者，直到今日得解脱的众生数量无法计算，同样地，依靠舍利弗长老、大目犍连长老和其余八十大声闻，生天的众生数量无法计算，直到今日随顺他们见解而修行的众生数量也无法计算。"受到尊重"是指那位大长老的那些与义理相关的话语，就像香盒中应该放置的迦尸布一样，应该放置在最高处的头上和心中受到尊重。
布经注释完毕。
9. 盐块经注释

101. Navame yathā yathā kammaṃ karotīti yena yena pakārena pāṇaghātādipāpakammaṃ karoti. Vipākaṃ paṭisaṃvediyatevāti avadhāraṇena kammasiddhiyaṃ tabbipākassa appavatti nāma natthīti dīpeti. Tenevāha ‘‘na hi sakkā’’tiādi. Evaṃ santanti bhummatthe upayogavacananti āha ‘‘evaṃ sante’’ti. Abhisaṅkhāraviññāṇanirodhenāti kammaviññāṇassa āyatiṃ anuppattidhammatāpajjanena.

‘‘Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’’tiādinā kāyassa asubhāniccādiākāraanupassanā kāyabhāvanāti āha ‘‘kāyānupassanāsaṅkhātāya tāya bhāvanāyā’’ti. Rāgādīnanti ādi-saddena dosamohānaṃ saṅgaho daṭṭhabbo. ‘‘Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo, te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti (ma. ni. 1.459) hi vuttaṃ.

Yathā hi pabbatapāde pūtipaṇṇassa udakaṃ nāma hoti, kāḷavaṇṇaṃ olokentānaṃ byāmasataṃ gambhīraṃ viya khāyati, yaṭṭhiṃ vā rajjuṃ vā gahetvā minantassa piṭṭhipādoddharaṇamattampi na hoti, evameva ekaccassa yāva rāgādayo nuppajjanti, tāva taṃ puggalaṃ sañjānituṃ na sakkā hoti, sotāpanno viya sakadāgāmī viya anāgāmī viya ca khāyati. Yadā panassa rāgādayo uppajjanti, tadā ratto duṭṭho mūḷhoti paññāyati. Iti te rāgādayo ‘‘ettako aya’’nti puggalassa pamāṇaṃ dassentāva uppajjantīti pamāṇakaraṇā nāma vuttā.

Jāpetunti jinadhanaṃ kātuṃ. Soti rājā, mahāmatto vā. Assāti añjaliṃ paggahetvā yācantassa. Sesamettha uttānameva.

Loṇakapallasuttavaṇṇanā niṭṭhitā.

10. Paṃsudhovakasuttavaṇṇanā



我来为您翻译这段巴利文：
101. 第九经中，"随其所作业"是指以何种方式造作杀生等恶业。"必定感受果报"中的"必定"说明业成就时，其果报不可能不生起。因此说"确实不可能"等。"如此时"是处格的宾格用法，所以说"在如此时"。"依止行识灭"是指使业识达到未来不生起的状态。
"此身也是如此性质、如此状态、不能超越如此"等观察身体的不净、无常等行相是身修，所以说"即所谓身随观的那种修习"。"贪等"中的"等"字应当理解为包括嗔和痴。因为说："贤友，贪是作量，嗔是作量，痴是作量，对于漏尽比丘，这些已断、已根除、如断多罗树头、成为非有、未来不生之法。"
就像在山脚下有腐叶的水，看起来是黑色的，对看的人来说似乎有百寻深，但用竹竿或绳子测量时，连足背高度都没有。同样地，有些人在贪等未生起时，无法了知那个人，看起来像是预流果、一来果或不还果。但当他的贪等生起时，就显现为有贪、有嗔、有痴的人。如此，这些贪等生起时显示"此人如是"的量度，所以称为"作量"。
"使失去"是指使失去胜利的财物。"他"是指国王或大臣。"对他"是指对合掌请求的人。这里其余的意思都很明显。
盐块经注释完毕。
10. 淘金经注释

102. Dasame anīhatadosanti anapanītathūlakāḷakaṃ. Anapanītakasāvanti anapagatasukhumakāḷakaṃ. Pahaṭamattanti āhaṭamattaṃ.

Dasakusalakammapathavasena uppannaṃ cittaṃ cittameva, vipassanāpādakaaṭṭhasamāpatticittaṃ vipassanācittañca tato cittato adhikaṃ cittanti adhicittanti āha ‘‘adhicittanti samathavipassanācitta’’nti. Anuyuttassāti anuppannassa uppādanavasena uppannassa paṭibrūhanavasena anu anu yuttassa, tattha yuttappayuttassāti attho. Ettha ca purebhattaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto nisīdanaṃ ādāya ‘‘asukasmiṃ rukkhamūle vā vanasaṇḍe vā pabbhāre vā samaṇadhammaṃ karissāmī’’ti nikkhamantopi tattha gantvā hatthehi vā pādehi vā nisajjaṭṭhānato tiṇapaṇṇāni apanentopi adhicittaṃ anuyuttoyeva. Nisīditvā pana hatthapāde dhovitvā mūlakammaṭṭhānaṃ gahetvā bhāvanaṃ anuyuñjanto bhāvanāya appanaṃ appattāyapi adhicittamanuyuttoyeva tadatthenapi taṃsaddavohārato. Cittasampannoti dhammacittassa samannāgatattā sampannacitto. Paṇḍitajātikoti paṇḍitasabhāvo.

Kāme ārabbhāti vatthukāme ārabbha. Kāmarāgasaṅkhātena vā kāmena paṭisaṃyutto vitakko kāmavitakko. Byāpajjati cittaṃ etenāti byāpādo, doso. Vihiṃsanti etāya satte, vihiṃsanaṃ vā tesaṃ etanti vihiṃsā, paresaṃ viheṭhanākārena pavattassa karuṇāpaṭipakkhassa pāpadhammassetaṃ adhivacanaṃ. Ñātake ārabbha uppanno vitakkoti ñātake ārabbha gehassitapemavasena uppanno vitakko. Janapadamārabbha uppanno vitakkoti etthāpi eseva nayo. Aho vata maṃ…pe… uppanno vitakkoti ‘‘aho vata maṃ pare na avajāneyyuṃ, na heṭṭhā katvā maññeyyuṃ, pāsāṇacchattaṃ viya garuṃ kareyyu’’nti evaṃ uppannavitakko. Dasavipassanupakkilesavitakkāti obhāsādidasavipassanupakkilese ārabbha uppannavitakkā.

Avasiṭṭhā dhammavitakkā etassāti avasiṭṭhadhammavitakko, vipassanāsamādhi. Na ekaggabhāvappatto na ekaggataṃ patto. Ekaṃ udetīti hi ekodi, paṭipakkhehi anabhibhūtattā aggaṃ seṭṭhaṃ hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati, ekasmiṃ ārammaṇe samādhānavasena pavattacittassetaṃ adhivacanaṃ. Ekodissa bhāvo ekodibhāvo, ekaggatāyetaṃ adhivacanaṃ.

Niyakajjhattanti attasantānassetaṃ adhivacanaṃ. Gocarajjhattanti idha nibbānaṃ adhippetaṃ. Tenāha ‘‘ekasmiṃ nibbānagocareyeva tiṭṭhatī’’ti. Suṭṭhu nisīdatīti samādhipaṭipakkhe kilese sannisīdento suṭṭhu nisīdati. Ekaggaṃ hotīti abyaggabhāvappattiyā ekaggaṃ hoti. Sammā ādhiyatīti yathā ārammaṇe suṭṭhu appitaṃ hoti, evaṃ sammā sammadeva ādhiyati.

Abhiññāsacchikaraṇīyassāti ettha ‘‘abhiññāya sacchikaraṇīyassā’’ti vattabbe ‘‘abhiññā’’ti ya-kāralopena pana puna kālakiriyāniddeso katoti āha ‘‘abhijānitvā paccakkhaṃ kātabbassā’’ti. Abhiññāya iddhividhādiñāṇena sacchikiriyaṃ iddhividhapaccanubhavanādikaṃ abhiññāsacchikaraṇīyanti evaṃ vā ettha attho daṭṭhabbo. Sakkhibhabbataṃ pāpuṇātīti ettha pana yassa paccakkhaṃ atthi, so sakkhī, sakkhino bhabbatā sakkhibhabbatā, sakkhibhavananti vuttaṃ hoti. Sakkhī ca so bhabbo cāti sakkhibhabbo. Ayañhi iddhividhādīnaṃ bhabbo tattha ca sakkhīti sakkhibhabbo, tassa bhāvo sakkhibhabbatā, taṃ pāpuṇātīti attho.


我来为您翻译这段巴利文：
102. 第十经中，"未除去过失"是指未去除粗大的黑色。"未除去污垢"是指未去除细小的黑色。"刚敲打"是指刚刚带来。
"增上心"指依十善业道生起的心就是心，以及作为观慧基础的八定之心和观慧之心比那心更殊胜的心，所以说"增上心即止观之心"。"专注"是指对未生起的使之生起，对已生起的使之增长，如此反复专注，意思是在其中努力精进。这里，上午托钵后，下午返回后拿着坐具说"我要在某棵树下、某片林中或某个山洞中修习沙门法"而出发，到那里后用手脚清除坐处的草叶的人，也是专注增上心。坐下后洗手脚，取根本业处修习禅观，即使未达到安止定，也是专注增上心，因为就其意义和名称而言也是如此。"具足心"是指因为具足法心而心具足。"有智慧性质"是指智慧的本性。
"关于欲"是指关于事欲。或者与欲贪相关的寻称为欲寻。"通过它心变坏"是嗔恚，即嗔。"通过它伤害众生"，或"这是他们的伤害"是伤害，这是以恼害他人方式进行的、与慈悲相对的恶法的别名。"关于亲属生起的寻"是指关于亲属以居家之爱方式生起的寻。"关于国土生起的寻"在这里也是同样的道理。"希望他人……生起的寻"是指"啊！希望他人不轻视我，不轻贱我，而像石伞一样尊重我"如此生起的寻。"十种观染寻"是指关于光明等十种观染生起的寻。
"余法寻"是指属于其余法的寻，即观慧定。"未达一境性"是未达到一境。"一升起"即是独特，因为不被对立法所压制而成为最殊胜而升起的意思。因为在世间最殊胜也称为"一"，这是专注于一个所缘而转起的心的别名。独特的状态是独特性，这是一境性的别名。
"自身内"是指自相续的别名。"所缘内"这里是指涅槃。因此说"只住于一个涅槃所缘"。"善安住"是指使定的对治烦恼止息而善安住。"成为专一"是指达到不散乱状态而成为专一。"正确安立"是指像在所缘中善安立那样正确地、完全地安立。
"应以证智作证"，这里应说"应以证智作证"，但省略"ya"音后又说明行为时间，所以说"应以证知而作现证"。或者这里的意思应当这样理解：以证智即神通等智作证，即经验神通等是应以证智作证。"达到亲证性"这里，谁有现证，他是亲证者，亲证者的可能性是亲证可能性，意思是说成为亲证者。他是亲证者且是可能的，即是亲证可能者。因为这人对神通等是可能的，且对此是亲证者，所以是亲证可能者，那个状态是亲证可能性，达到它的意思。


Abhiññāpādakajjhānādibhedeti ettha abhiññāpādā ca abhiññāpādakajjhānañca abhiññāpādakajjhānāni. Ādi-saddena arahattañca arahattassa vipassanā ca saṅgahitāti daṭṭhabbaṃ. Teneva majjhimanikāyaṭṭhakathāyaṃ (ma. ni. aṭṭha. 2.198) –

‘‘Sati satiāyataneti sati satikāraṇe. Kiñcettha kāraṇaṃ? Abhiññā vā abhiññāpādakajjhānaṃ vā, avasāne pana arahattaṃ vā kāraṇaṃ arahattassa vipassanā vāti veditabba’’nti vuttaṃ.

Yañhi taṃ tatra tatra sakkhibhabbatāsaṅkhātaṃ iddhividhapaccanubhavanādi, tassa abhiññā kāraṇaṃ . Atha iddhividhapaccanubhavanādi abhiññā, evaṃ sati abhiññāpādakajjhānaṃ kāraṇaṃ. Avasāne chaṭṭhābhiññāya pana arahattaṃ, arahattassa vipassanā vā kāraṇaṃ. Arahattañhi ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi, yadariyā etarahi upasampajja viharantī’’ti (ma. ni. 1.465; 3.307) anuttaresu vimokkhesu pihaṃ upaṭṭhapetvā abhiññā nibbattentassa kāraṇaṃ. Idañca sādhāraṇaṃ na hoti, sādhāraṇavasena pana arahattassa vipassanā kāraṇaṃ. Imasmiñhi sutte arahattaphalavasena chaṭṭhābhiññā vuttā. Tenevāha ‘‘āsavānaṃ khayātiādi cettha phalasamāpattivasena vuttanti veditabba’’nti.

Paṃsudhovakasuttavaṇṇanā niṭṭhitā.

11. Nimittasuttavaṇṇanā

103. Ekādasame yehi phalaṃ nimīyati, uppajjanaṭṭhāne pakkhipamānaṃ viya hoti, tāni nimittāni. Tenāha ‘‘tīṇi kāraṇānī’’ti. Kālena kālanti ettha kālenāti bhummatthe karaṇavacanaṃ. Kālanti ca upayogavacananti āha ‘‘kāle kāle’’ti. Manasi kātabbāti citte kātabbā, uppādetabbāti attho. Upalakkhitasamādhānākāro samādhiyeva idha samādhinimittanti āha ‘‘ekaggatā hi idha samādhinimittanti vuttā’’ti. Ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyyāti ettha ṭhānaṃ atthīti vacanaseso. Taṃ bhāvanācittaṃ kosajjāya saṃvatteyya, tassa saṃvattanassa kāraṇaṃ atthīti attho. Taṃ vā manasikaraṇaṃ cittaṃ kosajjāya saṃvatteyya, etassa ṭhānaṃ kāraṇaṃ atthīti attho. Tenāha ‘‘kāraṇaṃ vijjatī’’tiādi. Ñāṇajavanti saṅkhāresu aniccādivasena pavattamānaṃ paññājavaṃ.

Yaṃ kiñci suvaṇṇatāpanayoggaaṅgārabhājanaṃ idha ‘‘ukkā’’ti adhippetanti āha ‘‘aṅgārakapalla’’nti. Sajjeyyāti yathā tattha pakkhittaṃ suvaṇṇaṃ tappati, evaṃ paṭiyādiyeyya. Ālimpeyyāti ādiyeyya, jaleyyāti attho. Tenāha ‘‘tattha aṅgāre…pe… gāhāpeyyā’’ti. Mūsāya vā pakkhipeyyāti tattake vā pakkhipeyya. Upadhāretīti sallakkheti.

Nimittasuttavaṇṇanā niṭṭhitā.

Loṇakapallavaggavaṇṇanā niṭṭhitā.

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

3. Tatiyapaṇṇāsakaṃ

(11) 1. Sambodhavaggo

1-3. Pubbevasambodhasuttādivaṇṇanā

104-

我来为您翻译这段巴利文：
"在神通基础禅那等差别"中，神通基础和神通基础禅那是神通基础禅那。"等"字应当理解为包括阿罗汉果和阿罗汉果的观慧。因此在《中部注释》中说：
"在有念处时"意为有念的原因。这里什么是原因？应当知道是神通或神通基础禅那，最后则是阿罗汉果或阿罗汉果的观慧是原因。
因为在各处所说的亲证可能性即是经验神通等，对此神通是原因。如果神通是经验神通等，那么神通基础禅那是原因。最后对于第六神通，阿罗汉果或阿罗汉果的观慧是原因。因为对于想"何时我才能成就并安住于圣者们现今所成就安住的境界"而对无上解脱生起愿望并生起神通的人来说，阿罗汉果是原因。这不是普遍的情况，但从普遍意义来说，观慧是阿罗汉果的原因。因为在这部经中，第六神通是就阿罗汉果而说的。因此说"这里应当知道'诸漏尽'等是就果定而说的"。
淘金经注释完毕。
11. 相经注释
103. 第十一经中，通过它们果报被衡量，好像被放入生起之处，这些是相。因此说"三种原因"。"时时"中的"时"是处格的具格用法。而"时"是宾格，所以说"在时在时"。"应作意"是指应在心中作，意思是应使生起。这里所观察到的定状态就是定相，因此说"这里说一境性是定相"。"此心有可能导向懈怠"中省略了"有"字。那个修习心可能导向懈怠，有导向的原因，这是意思。或者那个作意心可能导向懈怠，这有原因，这是意思。因此说"有原因"等。"智慧迅速"是指对诸行以无常等方式运作的智慧迅速。
这里"火炉"指任何适合熔炼黄金的炭火容器，因此说"炭火锅"。"准备"是指像在其中放入的黄金被热一样准备。"点燃"是指取用，意思是燃烧。因此说"在那里使取用……炭火"。"或放入坩锅"是指或放入小锅中。"观察"是指考察。
相经注释完毕。
盐块品注释完毕。
第二五十经完毕。
3. 第三五十经
(11) 1. 正觉品
1-3. 正觉前等经注释
104-

106. Tatiyassa paṭhame sambodhito pubbevāti sambodho vuccati catūsu maggesu ñāṇaṃ ‘‘sāmaṃ sammā bujjhi etenā’’ti katvā, tato pubbeyevāti attho. Tenāha ‘‘ariyamaggappattito aparabhāgeyevā’’ti. Bodhisattasseva satoti ettha yathā udakato uggantvā ṭhitaṃ paripākagataṃ padumaṃ sūriyarasmisamphassena avassaṃ bujjhissatīti bujjhanakapadumanti vuccati. Evaṃ buddhānaṃ santike byākaraṇassa laddhattā avassaṃ anantarāyena pāramiyo pūretvā bujjhissatīti bujjhanakasattoti bodhisatto. Tenāha ‘‘bujjhanakasattasseva…pe… ārabhantasseva sato’’ti. Yā vā esā catumaggañāṇasaṅkhātā bodhi, ‘‘taṃ bodhiṃ kudāssu nāmāhaṃ pāpuṇissāmī’’ti patthayamāno paṭipajjatīti bodhiyaṃ satto āsattotipi bodhisatto. Tenāha ‘‘sambodhiyā vā sattasseva laggasseva sato’’ti.

Atha vā bodhīti ñāṇaṃ ‘‘bujjhati etenā’’ti katvā, bodhimā satto bodhisatto, purimapade uttarapadalopaṃ katvā yathā ‘‘ñāṇasatto’’ti, ñāṇavā paññavā paṇḍito sattoti attho. Buddhānañhi pādamūle abhinīhārato paṭṭhāya paṇḍitova so satto, na andhabāloti bodhisatto. Evaṃ guṇavato uppannanāmavasena bodhisattasseva sato. Assādīyatīti assādo, sukhaṃ. Tañca sātākāralakkhaṇanti āha ‘‘assādoti madhurākāro’’ti. Chandarāgo vinīyati ceva pahīyati ca etthāti nibbānaṃ ‘‘chandarāgavinayo chandarāgappahānañcā’’ti vuccati. Tenāha ‘‘nibbāna’’ntiādi. Tattha āgammāti idaṃ yo jano rāgaṃ vineti pajahati ca, tassa ārammaṇakaraṇaṃ sandhāya vuttaṃ. Dutiyatatiyāni uttānatthāneva.

Pubbevasambodhasuttādivaṇṇanā niṭṭhitā.

4-9. Samaṇabrāhmaṇasuttādivaṇṇanā

107-112. Catutthe sāmaññanti ariyamaggo, tena araṇīyato upagantabbato sāmaññatthaṃ, ariyaphalanti āha ‘‘sāmaññatthanti catubbidhaṃ ariyaphala’’nti. Brahmaññatthanti etthāpi eseva nayo. Tenāha ‘‘itaraṃ tasseva vevacana’’nti. Ariyamaggasaṅkhātaṃ sāmaññameva vā araṇīyato sāmaññatthanti āha ‘‘sāmaññatthena vā cattāro maggā’’ti. Pañcamādīni uttānatthāneva.

Samaṇabrāhmaṇasuttādivaṇṇanā niṭṭhitā.

10. Dutiyanidānasuttavaṇṇanā

113. Dasame vivaṭṭagāmikammānanti vivaṭṭūpanissayakammānaṃ. Tadabhinivattetīti ettha taṃ-saddena paccāmasanassa vipākassa parāmāsoti āha ‘‘taṃ abhinivattetī’’ti, taṃ vipākaṃ abhibhavitvā nivattetīti attho. Idāni na kevalaṃ vipākasseva parāmāso taṃ-saddena, atha kho chandarāgaṭṭhāniyānaṃ dhammānaṃ tabbipākassa ca parāmāso daṭṭhabboti āha ‘‘yadā vā tenā’’tiādi. Te ceva dhammeti te chandarāgaṭṭhāniye dhamme. Nibbijjhitvā passatīti kilese nibbijjhitvā vibhūtaṃ pākaṭaṃ katvā passatīti.

Dutiyanidānasuttavaṇṇanā niṭṭhitā.

Sambodhavaggavaṇṇanā niṭṭhitā.

(12) 2. Āpāyikavaggo

1. Āpāyikasuttavaṇṇanā



我来为您翻译这段巴利文：
106. 第三品第一经中，"正觉之前"中的正觉是指四道智，因为"通过它自己正确觉悟"，意思是在那之前。因此说"在证得圣道之前"。"作为菩萨时"，这里就像从水中升起已成熟的莲花，必定会因阳光照触而开放，所以称为将开放的莲花。同样地，因为在诸佛处得到授记，必定会无障碍地圆满诸波罗蜜而觉悟，所以称为将觉悟的有情为菩萨。因此说"作为将觉悟的有情......开始时"。或者这四道智称为菩提，"我何时才能证得那菩提"如此希求而修行，因为执著于菩提，所以称为菩萨。因此说"或作为执著于正觉的有情时"。
或者，菩提是指智慧，因为"通过它觉悟"，具有菩提的有情是菩萨，省略后词如"具智有情"，意思是有智慧、具慧、智者的有情。因为从在诸佛足下发愿开始，那有情就是智者，不是愚痴者，所以是菩萨。如此依据具德者所生的名称而说"作为菩萨时"。"味"是指乐味，即快乐。它以可意相为特征，所以说"味是甜美相"。在此贪欲被调伏和断除，所以涅槃称为"调伏贪欲和断除贪欲"。因此说"涅槃"等。其中"缘于"是就那个调伏、断除贪的人以它为所缘而说的。第二和第三经的意义很明显。
正觉前等经注释完毕。
4-9. 沙门婆罗门等经注释
107-112. 第四经中，"沙门性"是圣道，因为应该通过它前往，所以沙门性的目标是四种圣果，因此说"沙门性的目标是四种圣果"。"婆罗门性的目标"也是同样的道理。因此说"另一个是它的同义词"。或者说称为圣道的沙门性因为应该前往而成为沙门性的目标，所以说"以沙门性的目标即是四道"。第五等经的意义很明显。
沙门婆罗门等经注释完毕。
10. 第二因缘经注释
113. 第十经中，"趋向出离的业"是依止出离的业。"使之转回"中的"之"字所指代的是果报，所以说"使那转回"，意思是克服那果报而使之转回。现在"之"字不仅指代果报，而且应当理解为指代贪欲之处的诸法及其果报，所以说"或当"等。"那些法"是指那些贪欲之处的法。"透见"是指透破烦恼而见得清楚明显。
第二因缘经注释完毕。
正觉品注释完毕。
(12) 2. 堕恶趣品
1. 堕恶趣经注释

114. Dutiyassa paṭhame apāyesu nibbattanasīlatāya apāyūpagā āpāyikāti āha ‘‘apāyaṃ gacchissantīti āpāyikā’’ti. Aññe brahmacārino sunivatthe supārute sumbhakapattadhare gāmanigamarājadhānīsu piṇḍāya caritvā jīvikaṃ kappente disvā sayampi tādisena ākārena tathāpaṭipajjanato ‘‘ahaṃ brahmacārī’’ti paṭiññaṃ dento viya hotīti āha ‘‘brahmacāripaṭiññoti brahmacāripaṭirūpako’’ti. ‘‘Ahampi bhikkhū’’ti vatvā uposathaṅgādīni pavisanto pana brahmacāripaṭiñño hotiyeva, tathā saṅghikaṃ lābhaṃ gaṇhanto. Tenāha ‘‘tesaṃ vā…pe… evaṃpaṭiñño’’ti. Akkosatīti ‘‘assamaṇosi, samaṇapaṭiññosī’’tiādinā akkosati. Paribhāsatīti ‘‘so tvaṃ ‘hotu, muṇḍakasamaṇo aha’nti maññasi, idāni te assamaṇabhāvaṃ āropessāmī’’tiādinā vadanto paribhāsati.

Kilesakāmopi assādiyamāno vatthukāmantogadhoyeva, kilesakāmavasena ca tesaṃ assādanaṃ siyāti āha ‘‘kilesakāmena vatthukāme sevantassā’’ti. Kilesakāmenāti karaṇatthe karaṇavacanaṃ. Natthi dosoti assādetvā visayaparibhoge natthi ādīnavo, tappaccayā na koci antarāyoti adhippāyo. Pātabbataṃ āpajjatīti paribhuñjanakataṃ upagacchati. Paribhogattho hi ayaṃ pā-saddo, kattusādhano ca tabba-saddo, yathāruci paribhuñjatīti attho. Pivitabbataṃ paribhuñjitabbatanti etthāpi kattuvaseneva attho veditabbo.

Āpāyikasuttavaṇṇanā niṭṭhitā.

2. Dullabhasuttavaṇṇanā

115. Dutiye parena katassa upakārassa anurūpappavatti attani kataṃ upakāraṃ upakārato jānanto vediyanto kataññū katavedīti āha ‘‘iminā mayhaṃ kata’’ntiādi.

Dullabhasuttavaṇṇanā niṭṭhitā.

3. Appameyyasuttavaṇṇanā

116. Tatiye sukhena metabboti yathā parittassa udakassa sukhena pamāṇaṃ gayhati, evameva ‘‘uddhato’’tiādinā yathāvuttehi aguṇaṅgehi samannāgatassa sukhena pamāṇaṃ gayhatīti, sukhena metabbo. Dukkhena metabboti yathā mahāsamuddassa dukkhena pamāṇaṃ gayhati, evameva ‘‘anuddhato’’tiādinā dassitehi guṇaṅgehi samannāgatassa dukkhena pamāṇaṃ gayhati, ‘‘anāgāmī nu kho khīṇāsavo nu kho’’ti vattabbataṃ gacchati, tenesa dukkhena metabbo. Pametuṃ na sakkotīti yathā ākāsassa na sakkā pamāṇaṃ gahetuṃ, evaṃ khīṇāsavassa, tenesa pametuṃ na sakkāti appameyyo.

Sārābhāvena tucchattā naḷo viya naḷo, mānoti āha ‘‘unnaḷoti uggatanaḷo’’ti, uṭṭhitatucchamānoti vuttaṃ hoti. Tenāha ‘‘tucchamānaṃ ukkhipitvā ṭhitoti attho’’ti. Mano hi seyyassa seyyoti sadisoti ca pavattiyā visesato tuccho. Cāpallenāti capalabhāvena, taṇhāloluppenāti attho. Mukharoti mukhena pharuso, pharusavācoti attho. Vikiṇṇavācoti visaṭavacano samphappalāpitāya apariyantavacano. Tenāha ‘‘asaññatavacano’’ti, divasampi niratthakavacanaṃ palāpīti vuttaṃ hoti. Cittekaggatārahitoti upacārappanāsamādhirahito caṇḍasote baddhanāvā viya anavaṭṭhitakiriyo. Bhantacittoti anavaṭṭhitacitto paṇṇāruḷhavālamigasadiso. Vivaṭindriyoti saṃvarābhāvena gihikāle viya asaṃvutacakkhādiindriyo.

Appameyyasuttavaṇṇanā niṭṭhitā.

4. Āneñjasuttavaṇṇanā



我来为您翻译这段巴利文：
114. 第二品第一经中，因为有生于恶趣的习性而往恶趣，所以称为"堕恶趣者"，因此说"将去恶趣故称堕恶趣者"。看到其他梵行者穿着整齐、披着整洁、持托钵在村镇王城托钵维生，自己也以这样的形象如此行事，就像在宣称"我是梵行者"，因此说"自称梵行者是假冒梵行者"。说"我也是比丘"而受持布萨支等的人确实是自称梵行者，同样地，接受僧团利养的也是。因此说"或对他们......如此自称"。"辱骂"是指以"你非沙门，自称沙门"等方式辱骂。"诽谤"是指说"你想'好吧，我是剃头沙门'，现在我要让你显出非沙门的本性"等这样说话就是诽谤。
烦恼欲被享受时也包含在事欲之中，而且通过烦恼欲来享受它们，所以说"以烦恼欲享受事欲者"。"以烦恼欲"是具格的工具用法。"无过失"是指在享受后对境界受用无过患，意思是因此没有任何障碍。"成为可饮"是指达到可受用性。这里"pā"字是受用义，而"tabba"词是作者义，意思是随意受用。在"可饮、可受用"中也应当以作者的方式理解意义。
堕恶趣经注释完毕。
2. 难得经注释
115. 第二经中，对他人所作的帮助以相应方式回报，知道并感受对自己所作的帮助是帮助的人是知恩和知恩报的，因此说"此人对我所作"等。
难得经注释完毕。
3. 不可量经注释
116. 第三经中，"易测量"是指就像少量水容易测量一样，具足"高举"等所说不善分的人容易测量，所以是易测量。"难测量"是指就像大海难以测量一样，具足以"不高举"等所显示的功德分的人难以测量，达到"是阿那含或是漏尽者吗"这样的可议论性，因此他是难测量。"不能测量"是指就像不能测量虚空一样，对漏尽者也是如此，因此他不能被测量而称为不可量。
因为实质上是空虚的，所像芦苇一样是芦苇，即慢，所以说"高举是升起芦苇"，意思是说升起空虚的慢。因此说"意思是举起空虚的慢而住"。因为意以"我胜、我等、我劣"的方式运作所以特别空虚。"轻率"是指轻浮性，意思是贪欲躁动。"多言"是指口粗暴，意思是粗恶语。"散乱语"是指散漫的言语，因为无意义的谈话而言语无边际。因此说"不自制语"，意思是说整天说无意义的话。"无心一境性"是指缺乏近行定和安止定，像系在急流中的船一样行为不稳定。"心散乱"是指心不安定，像跑上树的猴子一样。"诸根开放"是指因为缺乏防护，像在家时一样眼等诸根不防护。
不可量经注释完毕。
4. 不动经注释

117. Catutthe saha byayati gacchatīti sahabyo, sahapavattanako. Tassa bhāvo sahabyatā, sahapavattīti āha ‘‘sahabhāvaṃ upapajjatī’’ti. ‘‘Yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ, taṃ sabbaṃ khepetvā nirayampi gacchatī’’tiādivacanato arūpabhavato cutassa apāyūpapatti vuttā viya dissatīti tannivattanatthaṃ bhagavato adhippāyaṃ vivaranto ‘‘sandhāyabhāsitamidaṃ vacana’’nti dīpeti ‘‘nirayādīhi avippamuttattā’’tiādinā. Na hi tassa upacārajjhānato balavataraṃ akusalaṃ atthīti. Iminā tato cavantānaṃ upacārajjhānameva paṭisandhijanakaṃ kammanti dīpeti. Adhikaṃ payasati payujjati etenāti adhippayāso, savisesaṃ itikattabbakiriyā. Tenāha ‘‘adhikappayogo’’ti. Sesamettha uttānameva.

Āneñjasuttavaṇṇanā niṭṭhitā.

5. Vipattisampadāsuttavaṇṇanā

118. Pañcame dinnanti deyyadhammasīsena dānaṃ vuttanti āha ‘‘dinnassa phalābhāvaṃ sandhāya vadatī’’ti. Dinnaṃ pana annādivatthuṃ kathaṃ paṭikkhipati. 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 bhavayonigatiādīsu ṭhitā, tattha tattheva ucchijjanti, dvayavināsena vinassanti.

Phalābhāvavasenāti mātāpitūsu sammāpaṭipattimicchāpaṭipattīnaṃ phalassa abhāvavasena ‘‘natthi mātā, natthi pitā’’ti vadati, na mātāpitūnaṃ, nāpi tesu sammāpaṭipattimicchāpaṭipattīnaṃ abhāvavasena tesaṃ lokapaccakkhattā. Pubbuḷakassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na ca khanapubbakoti dassanatthaṃ ‘‘natthi sattā opapātikā’’ti vuttanti āha ‘‘cavitvā uppajjanakā sattā nāma natthīti vadatī’’ti. Sayaṃ abhiññā sacchikatvā pavedentīti ye imañca lokaṃ parañca lokaṃ abhivisiṭṭhāya paññāya sayaṃ paccakkhaṃ katvā pavedenti, te natthīti sabbaññubuddhānaṃ abhāvaṃ dīpeti.

Vipattisampadāsuttavaṇṇanā niṭṭhitā.

6-7. Apaṇṇakasuttādivaṇṇanā

119-120. Chaṭṭhe chahi talehi samannāgato pāsakoti catūsu passesu cattāri talāni, dvīsu koṭīsu dve talānīti evaṃ chahi talehi samannāgato pāsakakīḷāpasutānaṃ maṇisadiso pāsakaviseso. Sattamaṃ uttānameva.

Apaṇṇakasuttādivaṇṇanā niṭṭhitā.

8. Paṭhamasoceyyasuttavaṇṇanā

121. Aṭṭhame sucibhāvoti kilesāsucivigamena suddhabhāvo asaṃkiliṭṭhabhāvo, atthato kāyasucaritādīni.

Paṭhamasoceyyasuttavaṇṇanā niṭṭhitā.

9. Dutiyasoceyyasuttavaṇṇanā

122. Navame samucchedavasena pahīnasabbakāyaduccaritatāya kāye, kāyena vā suci kāyasuci. Tenāha ‘‘kāyadvāre’’tiādi. Soceyyasampannanti paṭippassaddhakilesattā parisuddhāya soceyyasampattiyā upetaṃ. Ninhātā aggamaggasalilena vikkhālitā pāpā etenāti ninhātapāpako, khīṇāsavo. Tenāha ‘‘khīṇāsavova kathito’’ti.

Dutiyasoceyyasuttavaṇṇanā niṭṭhitā.

10. Moneyyasuttavaṇṇanā



我来为您翻译这段巴利文：
117. 第四经中，"共行"是指一起进行，一起活动。它的状态是共行性，共同活动，因此说"生起共同状态"。因为"只要那些天人的寿量，全部用尽后也会去地狱"等说法，似乎说到了从无色界死后投生恶趣，为了避免这种理解，解释世尊的意趣说"这是就......而说的"，以"因为未脱离地狱等"等来说明。因为他没有比近行定更强的不善。这表明从那里死后，近行定就是能产生结生的业。"增胜"是通过它而特别运作，是殊胜的应作之事。因此说"增上加行"。这里其余的很明显。
不动经注释完毕。
5. 失败圆满经注释
118. 第五经中，"所施"是以应施物为首而说布施，因此说"是就所施之果的不存在而说"。但是怎么否定所施的食物等物品呢。这个道理在"祭祀、供养"中也是一样。"大祭祀"是对一切普遍的大布施。"赠礼恭敬"是对客人应作的恭敬。"果"是功德果和等流果。"异熟"是同类果。"对在他世的人，此世不存在"是指对住在他世的人，依业应得的此世不存在。"对在此世的人，他世也不存在"是指对住在此世的人，依业应得的他世不存在。关于这点他说明原因："一切在各处都断灭"。这些众生无论住在哪个生存、生处、趣处等，就在那里断灭，以两者灭而消失。
"以无果的方式"是指对父母正行邪行的果不存在的方式而说"无母，无父"，不是说无父母，也不是说对他们无正行邪行，因为他们是世间明显可见的。为了显示这些众生的生起只是如水泡一样，而非前后相续，所以说"无化生众生"，因此说"他说没有死后再生的众生"。"自己证知后宣说"是说那些以殊胜智慧自己亲证此世他世后宣说的人不存在，表明否定一切知佛的存在。
失败圆满经注释完毕。
6-7. 无错误经等注释
119-120. 第六经中，"具有六面的骰子"是指四边有四个面，两端有两个面，如此具有六个面的骰子，是投掷骰子游戏者用的像宝珠一样的特殊骰子。第七经意义明显。
无错误经等注释完毕。
8. 第一清净经注释
121. 第八经中，"清净性"是指通过离烦恼不净而清净的状态，无染污的状态，就是身善行等。
第一清净经注释完毕。
9. 第二清净经注释
122. 第九经中，因断除方式已断一切身恶行而在身上，或以身而清净为身清净。因此说"在身门"等。"具足清净"是因为烦恼已寂灭而具足清净的圆满。"已洗净恶者"是以最上道水洗净、已清洗恶的人，即漏尽者。因此说"说的就是漏尽者"。
第二清净经注释完毕。
10. 牟尼经注释

123. Dasame munino bhāvā moneyyāni, yehi dhammehi ubhayahitamunanato muni nāma hoti, te munibhāvakarā moneyyā paṭipadā dhammā eva vuttā. Munino vā etāni moneyyāni, yathāvuttadhammā eva. Tattha yasmā kāyena akattabbassa akaraṇaṃ, kattabbassa ca karaṇaṃ , ‘‘atthi imasmiṃ kāye kesā’’tiādinā (dī. ni. 2.377; ma. ni. 1.110; saṃ. ni. 4.127; khu. pā. 3.dvattiṃsākāra) kāyasaṅkhātassa ārammaṇassa jānanaṃ, kāyassa ca samudayato atthaṅgamato assādato ādīnavato nissaraṇato ca yāthāvato parijānanatā, tathā parijānanavasena pana pavatto vipassanāmaggo, tena ca kāye chandarāgassa pajahanaṃ, kāyasaṅkhāraṃ nirodhetvā pattabbasamāpatti vā, sabbe ete kāyamukhena pavattā moneyyappaṭipadā dhammā kāyamoneyyaṃ nāma. Tasmā tamatthaṃ dassetuṃ ‘‘katamaṃ kāyamoneyyaṃ? Tividhakāyaduccaritassa pahānaṃ kāyamoneyyaṃ, tividhakāyasucaritampi kāyamoneyya’’ntiādinā (mahāni. 14) pāḷi āgatā. Idhāpi teneva pāḷinayena atthaṃ dassento ‘‘tividhakāyaduccaritappahānaṃ kāyamoneyyaṃ nāmā’’tiādimāha.

Idāni ‘‘katamaṃ vacīmoneyyaṃ? Catubbidhavacīduccaritassa pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ, vācārammaṇe ñāṇaṃ, vācāpariññā, pariññāsahagato maggo, vācāya chandarāgassa pahānaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyya’’nti imāya pāḷiyā vuttamatthaṃ atidīpento ‘‘vacīmoneyyepi eseva nayo’’tiādimāha. Tattha copanavācañceva saddavācañca ārabbha pavattā paññā vācārammaṇe ñāṇaṃ. Tassā vācāya samudayādito parijānanaṃ vācāpariññā.

‘‘Katamaṃ manomoneyyaṃ? Tividhamanoduccaritassa pahānaṃ manomoneyyaṃ, tividhaṃ manosuccaritaṃ, manārammaṇe ñāṇaṃ, manapariññā, pariññāsahagato maggo, manasmiṃ chandarāgassa pahānaṃ, cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyya’’nti imāya pāḷiyā āgatanayena atthaṃ vibhāvento ‘‘manomoneyyepi imināva nayena atthaṃ ñatvā’’tiādimāha. Tattha ca ekāsītividhaṃ lokiyacittaṃ ārabbha pavattañāṇaṃ manārammaṇe ñāṇaṃ. Tassa samudayādito parijānanaṃ manapariññāti ayaṃ viseso.

Moneyyasuttavaṇṇanā niṭṭhitā.

Āpāyikavaggavaṇṇanā niṭṭhitā.

(13) 3. Kusināravaggo

1-2. Kusinārasuttādivaṇṇanā

124-125. Tatiyassa paṭhame taṇhāgedhena gathitoti taṇhābandhanena baddho. Taṇhāmucchanāyāti taṇhāya vasena mucchāpattiyā. Mucchitoti mucchaṃ mohaṃ pamādaṃ āpanno. Ajjhopannoti adhiopanno. Taṇhāya adhibhavitvā ajjhotthaṭo gilitvā pariniṭṭhapetvā viya ṭhito. Tenāha ‘‘ajjhopannoti taṇhāya gilitvā pariniṭṭhapetvā pavatto’’ti. Anādīnavadassāvīti gathitādibhāvena paribhoge ādīnavamattampi na passati. Nissaraṇapaññoti ayamattho āhāraparibhogeti tattha payojanaparicchedikā ‘‘yāvadeva imassa kāyassa ṭhitiyā’’tiādinā (ma. ni. 1.23; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 6.58; 8.9) pavattā āhārapaṭibaddhachandarāganissaraṇabhūtā paññā assa atthīti nissaraṇapañño. Sesamettha uttānameva. Dutiye natthi vattabbaṃ.

Kusinārasuttādivaṇṇanā niṭṭhitā.

3. Gotamakacetiyasuttavaṇṇanā



我来为您翻译这段巴利文：
123. 第十经中，"牟尼性"是牟尼的状态，通过这些法而二种利益的思量而称为牟尼，说的就是这些成就牟尼状态的、牟尼道的诸法。或者这些是牟尼的牟尼性，就是如前所说的诸法。其中，因为身体不应作的不作，应作的则作；如"此身中有发"等所说观察称为身的所缘；如实了知身的集起、消失、味著、过患、出离；以如此了知方式转起的观道；由此而断除对身的欲贪；或者止息身行而证得的禅定，所有这些以身为门而转起的牟尼道法称为身牟尼性。因此为了显示这个意义，经文说："什么是身牟尼性？断除三种身恶行是身牟尼性，三种身善行也是身牟尼性"等。这里也是按照这个经文方式显示意义而说"断除三种身恶行称为身牟尼性"等。
现在为了进一步阐明经文所说的"什么是语牟尼性？断除四种语恶行是语牟尼性，四种语善行、关于语所缘的智、遍知语、伴随遍知的道、断除对语的欲贪、止息语行、第二禅定是语牟尼性"的意义，说"在语牟尼性中也是这个道理"等。其中，关于表达语和声音语而转起的智慧是关于语所缘的智。从集起等遍知那语是语遍知。
按照"什么是意牟尼性？断除三种意恶行是意牟尼性，三种意善行、关于意所缘的智、遍知意、伴随遍知的道、断除对意的欲贪、止息心行、想受灭定是意牟尼性"这段经文所来的方式解释意义，说"在意牟尼性中也应以这样的方式了知意义"等。其中，关于八十一种世间心而转起的智是关于意所缘的智。从集起等遍知它是意遍知，这是特殊之处。
牟尼经注释完毕。
堕恶趣品注释完毕。
(13) 3. 拘尸那罗品
1-2. 拘尸那罗经等注释
124-125. 第三品第一经中，"被贪欲缠缚"是被贪欲束缚所系缚。"贪欲昏迷"是因贪欲而达到昏迷状态。"迷醉"是达到迷醉、愚痴、放逸。"耽溺"是被征服。为贪欲所征服、压制，如吞噬后而住立。因此说"耽溺是被贪欲吞噬后而转起"。"不见过患"是因为缠缚等状态而连一点受用过患都不见。"有出离慧"是指对食物受用等这方面有以"只是为了此身住立"等方式运作的、成为脱离与食物相关的欲贪的、限定目的的慧。这里其余的很明显。第二经无可说。
拘尸那罗经等注释完毕。
3. 乔答摩支提经注释

126. Tatiye sambahulāti pañcasatamattā. Pañcasatā kira brāhmaṇā tiṇṇaṃ vedānaṃ pāragū aparabhāge bhagavato dhammadesanaṃ sutvā kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ passamānā bhagavato santike pabbajitvā na cirasseva sabbaṃ buddhavacanaṃ uggaṇhitvā pariyattiṃ nissāya mānaṃ uppādesuṃ – ‘‘yaṃ yaṃ bhagavā katheti, taṃ taṃ mayaṃ khippameva jānāma. Bhagavā hi itthiliṅgādīni tīṇi liṅgāni, nāmādīni cattāri padāni, paṭhamādayo satta vibhattiyo muñcitvā na kiñci katheti, evaṃ kathite ca amhākaṃ gaṇṭhipadaṃ nāma natthī’’ti, te bhagavati agāravā hutvā tato paṭṭhāya bhagavato upaṭṭhānampi dhammassavanampi abhiṇhaṃ na gacchanti. Te sandhāya vuttaṃ ‘‘sambahulā kira brāhmaṇapabbajitā…pe… dhammassavanaṃ na gacchantī’’ti. Mukhapaṭiññaṃ gahetvāti ‘‘saccaṃ kira tumhe, bhikkhave’’tiādinā tamatthaṃ paṭipucchitvā ‘‘saccaṃ bhagavā’’ti tehi bhikkhūhi vuttaṃ paṭivacanaṃ gahetvā. Tañhi attano mukheneva paṭiññātattā ‘‘mukhapaṭiññā’’ti vuccati.

Nevaāgataṭṭhānaṃ na gataṭṭhānaṃ addasaṃsu. Kasmā? Aññāṇato. Te kira tassa suttassa atthaṃ na jāniṃsu. Tesañhi tasmiṃ samaye vicitranayaṃ desanāvilāsayuttampi taṃ suttaṃ ghanaputhulena dussapaṭṭena mukhaṃ baddhaṃ katvā purato ṭhapitamanuññabhojanaṃ viya ahosi. Nanu ca bhagavā attanā desitaṃ dhammaṃ pare ñāpetuṃ kappasatasahassādhikāni cattāri asaṅkheyyāni pāramiyo pūretvā sabbaññutaṃ patto, so kasmā yathā te na jānanti, tathā desetīti? Tesaṃ mānabhañjanatthaṃ. Bhagavā hi ‘‘abhabbā ime imaṃ mānakhilaṃ anupahacca maggaṃ vā phalaṃ vā sacchikātu’’nti tesaṃ sutapariyattiṃ nissāya uppannaṃ aṭṭhuppattiṃ katvā desanākusalo mānabhañjanatthaṃ ‘‘sabbadhammamūlapariyāya’’ntiādinā mūlapariyāyasuttaṃ (ma. ni. 

我来为您翻译这段巴利文：
126. 第三经中，"众多"是指大约五百人。据说有五百位通达三吠陀的婆罗门，后来听闻世尊说法，看到欲乐的过患和出离的功德，在世尊处出家，不久就学完了所有佛语，依据所学而生起慢心："世尊所说的，我们很快就能知道。因为世尊除了阴性等三种性、名等四种语句、第一等七种语尾变化外什么都不说，这样说了之后对我们来说就没有所谓的难解之词。"他们对世尊不恭敬，从那时起就不经常去亲近世尊和听法。关于他们所以说"据说众多婆罗门出家者......不去听法"。"取得口头承认"是指以"诸比丘,你们是否真的"等询问那件事，取得那些比丘"是的,世尊"这样的回答。因为那是他们亲口承认的，所以称为"口头承认"。
他们既看不到已来之处也看不到已去之处。为什么？因为不知。据说他们不知道那部经的意义。对他们来说，那时那部经虽然具有种种方法和说法的优美，却像用厚重的布包住口而放在前面的可口食物。难道世尊不是为了让他人了知自己所说之法而圆满四阿僧祗及十万劫的诸波罗蜜而证得一切智吗，为什么他要这样说让他们不能知道呢？是为了破除他们的慢心。因为世尊想："这些人不能不破除这慢的障碍而证得道或果"，以他们依所闻教理而生起的[慢心]为缘起，善巧说法者为了破除慢心而用"一切法根本法"等方式说示根本法经。

1.1) abhāsi.

Sammāsambuddho‘‘mayhaṃ kathā niyyātī’’ti mukhasampattameva kathetīti cintayiṃsūti idaṃ aṅguttarabhāṇakānaṃ vaḷañjanakatantinīhārena vuttaṃ. Majjhimabhāṇakā pana evaṃ vadanti – evaṃ mānabhañjanatthaṃ desitañca pana taṃ suttaṃ sutvā te bhikkhū ‘‘taṃyeva kira pathaviṃ diṭṭhigatiko sañjānāti, sekhopi arahāpi tathāgatopi abhijānāti, ki nāmidaṃ kathaṃ nāmida’’nti cintentā ‘‘pubbe mayaṃ bhagavatā kathitaṃ yaṃkiñci khippameva jānāma, idāni panimassa mūlapariyāyassa antaṃ vā koṭiṃ vā na jānāma na passāma, aho buddhā nāma appameyyā atulā’’ti uddhatadāṭhā viya sappā nimmadā hutvā buddhūpaṭṭhānañca dhammassavanañca sakkaccaṃ agamaṃsu. Tena samayena dhammasabhāyaṃ sannisinnā bhikkhū ‘‘aho buddhānaṃ ānubhāvo, te nāmabrāhmaṇapabbajitā tathā mānamadamattā bhagavatā mūlapariyāyadesanāya nihatamānā katā’’ti kathaṃ samuṭṭhāpesuṃ. Taṃ sutvā bhagavā ‘‘na, bhikkhave, idāneva, pubbepi ahaṃ evaṃ ime mānapaggahitasīse carante nihatamāne akāsi’’nti vatvā atītaṃ āharanto ‘‘bhūtapubbaṃ, bhikkhave, aññataro disāpāmokkho brāhmaṇo bārāṇasiyaṃ paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇṭukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, so pañcamattāni māṇavakasatāni mante vāceti. Paṇḍitamāṇavakā bahuñca gaṇhanti lahuñca, suṭṭhu ca upadhārentī’’tiādinā jātakaṃ kathesi.

Taṃ sutvā te bhikkhū ‘‘pubbepi mayaṃ māneneva upahatā’’ti bhiyyosomattāya nihatamānā hutvā attano upakārakammaṭṭhānaparāyaṇā ahesuṃ. Tato bhagavā ekaṃ samayaṃ janapadacārikaṃ caranto vesāliṃ patvā gotamake cetiye viharanto imesaṃ pañcasatānaṃ bhikkhūnaṃ ñāṇaparipākaṃ viditvā idaṃ gotamakasuttaṃ kathesi. Idañca suttaṃ sutvā te pañcasatā bhikkhū tasmiṃyeva āsane saha paṭisambhidāhi arahattaṃ pāpuṇiṃsūti.

Abhiññāyāti kusalādibhedaṃ khandhādibhedañca desetabbaṃ dhammaṃ, veneyyānañca āsayānusayacariyādhimuttiādibhedaṃ, tassa ca nesaṃ desetabbappakāraṃ yāthāvato abhijānitvāti attho. Ime pañcakkhandhā dvādasāyatanānītiādi panettha nidassanamattaṃ vuttanti veditabbaṃ. Sappaccayanti sakāraṇaṃ, veneyyānaṃ ajjhāsayena vā pucchāya vā aṭṭhuppattiyā vā sanimittaṃ hetūdāharaṇasahitañcāti attho. Rāgādīnaṃ paṭiharaṇaṃ paṭihāriyaṃ, tadeva pāṭihāriyaṃ, saha pāṭihāriyenāti sappāṭihāriyaṃ. Rāgādippaṭisedhanavaseneva hi satthā dhammaṃ deseti. Tenāha ‘‘paccanīkapaṭiharaṇena sappāṭihāriyameva katvā’’ti. Apare pana ‘‘yathārahaṃ iddhiādesanānusāsanipāṭihāriyasahita’’nti vadanti anusāsanipāṭihāriyarahitā desanā natthīti katvā. Sesamettha uttānameva.

Gotamakacetiyasuttavaṇṇanā niṭṭhitā.

4. Bharaṇḍukālāmasuttavaṇṇanā



我来为您翻译这段巴利文：
1.1) 说法。
"正等觉者'我的说法成功'而只是对着口说"这样他们想，这是按照增支部诵者的流传传统方式所说。但中部诵者这样说 - 听了那为破除慢心而说的经后，那些比丘想："据说见取者只是认知那地，有学、阿罗汉、如来也证知，这是什么，这怎么回事"，[又想]："以前我们很快就知道世尊所说的任何事，但现在我们不知道不见这根本法经的边际或极限，啊，诸佛确实不可量、无与伦比"，像被拔掉毒牙的蛇一样失去傲慢，恭敬地去亲近佛陀和听法。那时在法堂集会的比丘们说："啊，佛陀的威力，那些婆罗门出家者如是为慢心所醉，被世尊以根本法的开示而使其慢心被灭"而开始谈论。听到这个，世尊说："诸比丘，不仅是现在，过去我也曾使这些高举慢心的人们慢心被灭"，然后引述过去事说："诸比丘，从前在波罗奈（现在的瓦拉纳西）住着一位有名的婆罗门，通达三吠陀、声明学、仪轨学、字源学、第五部的历史、专精词句、文法、顺世论和大人相，他教导五百位学生咒语。聪明的学生们学得多、学得快，而且很好地记忆"等等讲述本生故事。
听了这个，那些比丘[想]："过去我们也因慢心而受损"，更加慢心被灭，专注于对自己有益的业处。之后世尊一时巡行诸国，到达毗舍离（现在的吠舍利）住在乔答摩支提，知道这五百位比丘的智慧成熟而说这乔答摩支提经。听了这经后，那五百位比丘就在那座位上与无碍解智一起证得阿罗汉果。
"通知"是指如实证知应说的善等差别、蕴等差别之法，所化众生的意乐、随眠、行为、胜解等差别，以及对他们应说的方式，这是意思。这里应知"这五蕴、十二处"等只是举例说明。"有缘"是有因，即依所化众生的意乐或问题或缘起而有因缘、有譬喻，这是意思。对治是对治贪等，那就是神变，与神变一起是有神变。因为导师是以对治贪等的方式说法。因此说"以对治对立而作成有神变"。但其他人说"适当地具有神通、记说、教诫神变"，因为没有离开教诫神变的说法。这里其余的很明显。
乔答摩支提经注释完毕。
4. 跋兰托迦蓝经注释

127. Catutthe āḷārakālāmakāleti āḷārakālāmānaṃ dharamānakāle. Pariññanti pahānapariññaṃ. Sā hi samatikkamo, na itarā. Tenāha ‘‘pariññā nāma samatikkamo’’ti. Ettha ca paṭhamo satthā rūpāvacarasamāpattilābhī daṭṭhabbo, dutiyo arūpāvacarasamāpattilābhī, tatiyo sammāsambuddho daṭṭhabbo. Vuttañhetaṃ puggalapaññattiyaṃ (pu. pa. 130) –

‘‘Yvāyaṃ satthā kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpeti, rūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Yvāyaṃ satthā kāmānañca pariññaṃ paññāpeti, rūpānañca pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpeti, arūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Yvāyaṃ satthā kāmānañca pariññaṃ paññāpeti, rūpānañca pariññaṃ paññāpeti, vedanānañca pariññaṃ paññāpeti, sammāsambuddho satthā tena daṭṭhabbo’’ti.

Tattha titthiyā samayaṃ jānantā kāmānaṃ pariññaṃ paññāpeyyuṃ paṭhamajjhānaṃ vadamānā. Rūpānaṃ pariññaṃ paññāpeyyuṃ arūparāgaṃ vadamānā. Vedanāpariññaṃ paññāpeyyuṃ asaññārāgaṃ vadamānā. Te pana ‘‘idaṃ nāma paṭhamajjhānaṃ, ayaṃ rūpabhavo, ayaṃ asaññābhavo’’tipi na jānanti. Te paññāpetuṃ asakkontāpi kevalaṃ ‘‘paññāpemā’’ti vadanti. Tathāgato pana kāmānaṃ pariññaṃ anāgāmimaggena paññāpeti, rūpavedanānaṃ arahattamaggena. Evamettha dve janā bāhirakā, eko sammāsambuddhoti imasmiṃ loke tayo satthāro nāma.

Bharaṇḍukālāmasuttavaṇṇanā niṭṭhitā.

5. Hatthakasuttavaṇṇanā

128. Pañcame abhikkantāti atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Teneva hi ‘‘nikkhanto paṭhamo yāmo’’ti anantaraṃ 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 paricchedena. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasa disā pabhāsento, cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe. Abbhanumodaneti sampahaṃsane . Idha panāti ‘‘abhikkantāya rattiyā’’ti etasmiṃ pade. Tenāti sundarapariyāyattā. Khaye vā idha abhikkantasaddo daṭṭhabbo, tena ‘‘abhikkantāya parikkhīṇāya rattiyā’’ti vuttaṃ hoti.

Rūpāyatanādīsūti ādisaddena akkharādīnaṃ saṅgaho daṭṭhabbo. Suvaṇṇavaṇṇoti suvaṇṇacchavīti ayamettha atthoti āha ‘‘chaviya’’nti. Tathā hi vuttaṃ ‘‘kañcanasannibhattaco’’ti (ma. ni. 

我来为您翻译这段巴利文：
127. 第四经中，"阿罗罗迦蓝时期"是指阿罗罗迦蓝还在世的时期。"遍知"是指断遍知。因为那是超越，不是其他[遍知]。因此说"遍知就是超越"。这里应视第一个导师为得色界定者，第二个为得无色界定者，第三个应视为正等觉者。这在《人施设论》中说：
"若有导师施设欲的遍知，不施设色的遍知，不施设受的遍知，应视为得色界定的导师。若有导师施设欲的遍知和色的遍知，不施设受的遍知，应视为得无色界定的导师。若有导师施设欲的遍知、色的遍知和受的遍知，应视为正等觉导师。"
其中，外道知道教理时，说初禅而施设欲的遍知。说无色贪而施设色的遍知。说无想贪而施设受的遍知。但他们连"这是初禅，这是色有，这是无想有"都不知道。他们虽不能施设却只是说"我们施设"。但如来以不还道施设欲的遍知，以阿罗汉道[施设]色受的遍知。如是这里两人是外道，一个是正等觉者，在这世间称为三位导师。
跋兰托迦蓝经注释完毕。
5. 诃德迦经注释
128. 第五经中，"已过"是已经过去、已消失的意思，所以说"见于尽"。因此接着说"初夜已过"。"更美妙"是极为可爱。那样的就是美好、吉祥，所以说"见于妙"。"是谁"是在诸天、龙、夜叉、乾闼婆等中是谁？"我的"是我的。"双足"是双脚。"神通"是以这样的天神通。"威德"是以这样的眷属范围。"光耀"是照耀。"殊妙"是极为可爱、令人喜爱、美好。"容色"是肤色、身色光泽。"照亮一切方"是照耀十方，如月亮、太阳般使[一切]成为一光、一明，这是偈颂的意思。"美好"是殊胜相貌、具足相貌。"随喜"是使欢喜。"在这里"是指"已过之夜"这个词。"以那个"是因为是妙的同义词。或者这里"已过"字应见于尽义，因此说"已过即已尽之夜"。
"于色处等"是等字应见包括字等。"金色"是金肤，这是这里的意思，所以说"肤"。如是说"金色皮肤"。

2.399; su. ni. 556). Saññūḷhāti sambandhitā, ganthitāti attho. Vaṇṇāti guṇavaṇṇāti āha ‘‘thutiya’’nti, thomanāyanti attho. Kulavaggeti khattiyādikulakoṭṭhāse. Tattha ‘‘accho vippasanno’’tiādinā vaṇṇitabbaṭṭhena vaṇṇo, chavi. Vaṇṇanaṭṭhena abhitthavaṭṭhena vaṇṇo, thuti. Aññamaññaṃ asaṅkarato vaṇṇetabbato ṭhapetabbato vaṇṇo, khattiyādikulavaggo. Vaṇṇīyati ñāpīyati etenāti vaṇṇo, ñāpakakāraṇaṃ. Vaṇṇanato thūlarassādibhāvena upaṭṭhānato vaṇṇo, saṇṭhānaṃ. Mahantaṃ khuddakaṃ majjhimanti vaṇṇetabbato pamitabbato vaṇṇo, pamāṇaṃ. Vaṇṇīyati cakkhunā passīyatīti vaṇṇo, rūpāyatananti evaṃ tasmiṃ tasmiṃ atthe vaṇṇasaddassa pavatti veditabbā. Soti vaṇṇasaddo. Chaviyā daṭṭhabbo rūpāyatane gayhamānassapi chavimukheneva gahetabbato. Chavigatā pana vaṇṇadhātu eva ‘‘suvaṇṇavaṇṇo’’ti ettha vaṇṇaggahaṇena gahitāti apare.

Kevalaparipuṇṇanti ekadesampi asesetvā niravasesatova paripuṇṇanti ayamettha atthoti āha ‘‘anavasesatā attho’’ti. Kevalakappāti kappa-saddo nipāto padapūraṇamattaṃ, ‘‘kevalaṃ’’icceva attho. Kevalasaddo ca bahulavācīti āha ‘‘yebhuyyatā attho’’ti. Keci pana ‘‘īsakaṃ asamattaṃ kevalaṃ kevalakappa’’nti vadanti. Anavasesattho ettha kevalasaddo siyā, anatthantarena pana kappasaddena padavaḍḍhanaṃ kataṃ ‘‘kevalā eva kevalakappā’’ti. Tathā vā kappanīyattā paññapetabbattā kevalakappā. Abyāmissatā vijātiyena asaṅkaro suddhatā. Anatirekatā taṃparamatā visesābhāvo. Kevalakappanti kevalaṃ daḷhaṃ katvāti attho. Kevalaṃ vuccati nibbānaṃ sabbasaṅkhatavivittattā, taṃ etassa adhigataṃ atthīti kevalī, sacchikatanirodho khīṇāsavo.

Kappa-saddo panāyaṃ saupasaggo anupasaggo cāti adhippāyena okappaniyapade labbhamānaṃ okappasaddamattaṃ nidasseti, aññathā kappasaddassa atthuddhāre okappaniyapadaṃ anidassanameva siyā. Samaṇakappehīti vinayasiddhehi samaṇavohārehi. Niccakappanti niccakālaṃ. Paññattīti nāmaṃ. Nāmañhetaṃ tassa āyasmato, yadidaṃ kappoti. Kappitakesamassūti kattariyā cheditakesamassu. Dvaṅgulakappoti majjhanhikavelāya vītikkantāya dvaṅgulatāvikappo. Lesoti apadeso. Anavasesaṃ pharituṃ samatthassa obhāsassa kenaci kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasseva pharatīti dassetuṃ samantattho kappasaddo gahitoti āha ‘‘anavasesaṃ samantato’’ti.

Ābhāya pharitvāti vatthamālālaṅkārasarīrasamuṭṭhitāya ābhāya pharitvā. Devatānañhi sarīrobhāsaṃ dvādasayojanamattaṃ ṭhānaṃ. Tato bhiyyopi pharitvā tiṭṭhati, tathā vatthābharaṇādisamuṭṭhitā pabhā.

Hatthakasuttavaṇṇanā niṭṭhitā.

6. Kaṭuviyasuttavaṇṇanā

129. Chaṭṭhe gāvīnaṃ kayavikkayavasena yogo etthāti goyogo, kayavikkayaṃ karonto gāvīhi yujjanti etthāti vā goyogo, gāvīnaṃ vikkayaṭṭhānaṃ. Tattha jāto pilakkharukkho goyogapilakkho, tasmiṃ. Samīpatthe cetaṃ bhummavacanaṃ. Tenāha ‘‘gāvīnaṃ vikkayaṭṭhāne uṭṭhitapilakkhassa santike’’ti. Ritto assādo etassāti rittassādo. Tenāha ‘‘jhānasukhābhāvena rittassāda’’nti. Sesamettha uttānameva.

Kaṭuviyasuttavaṇṇanā niṭṭhitā.

8. Dutiyaanuruddhasuttavaṇṇanā



我来为您翻译这段巴利文：
2.399及《经集》556）。"组合"是连接、系结的意思。"色"是功德色，所以说"赞叹"，意思是称赞。"种姓类"是刹帝利等种姓部分。其中"清净透明"等所说的意义上的色是肤色。以称赞、称扬的意义上的色是赞叹。以互不混杂而应称述、安立的意义上的色是刹帝利等种姓类。以它能使人知道而称为色，即能知的因。以呈现粗细等状态的意义上的色是形状。以大小中等而可称述、可测量的意义上的色是度量。以能被眼睛所见而称为色，即色处，应如是了知色字在各种意义上的用法。"那个"是指色字。应见于肤色，因为即使取于色处也应从肤色方面取。但有人说在"金色"中以色字所取的是属于肤色的色界。
"完全圆满"是一点也不遗留而完全圆满，这是这里的意思，所以说"意思是无余"。"完全"中的"kappa"字是虚词，只是填词，意思就是"完全"。而完全字表示众多，所以说"意思是大部分"。有些人则说"稍微不完整是完全"。这里完全字可能是无余义，但用无别义的kappa字增词而成"完全就是完全"。或者因为可以构想、可以施设而称完全。"不混杂"是与异类不混杂的清净。"不超过"是以那为最高而无殊胜。"完全"意思是完全坚固。完全说的是涅槃，因为远离一切有为法，他已证得那个，所以称完全者，即已证灭的漏尽者。
这个kappa字有带前缀和不带前缀的，以此意趣只是举出在"应信"词中所得的带o前缀的kappa字作为例子，否则在解释kappa字的意义时就不会举出"应信"词作为例子。"沙门习惯"是律中成立的沙门称呼。"常习"是常时。"名称"是名字。"这是那位尊者的名字，即是kappa"。"修剪发须"是用剪刀剪除的发须。"二指许"是正午时过后二指影的允许。"托词"是借口。为了显示即使能遍满无余的光明也可能因某些原因只遍满一部分，但这个遍满一切，所以取kappa字表示普遍义，因此说"无余普遍"。
"以光明遍满"是以衣服、花鬘、装饰、身体所发的光明遍满。因为诸天的身光能遍满十二由旬的范围。从那里更远地遍满而住，如是衣服、装饰等所发的光明。
诃德迦经注释完毕。
6. 伽偷维耶经注释
129. 第六经中，"牛交易"是在此有牛的买卖交易，或在此以牛交易而进行买卖，即牛的销售处。在那里生长的枫树是牛交易枫树，在那里。这是表示邻近的处格。因此说"在牛的销售处生长的枫树旁"。"空味"是它的味道空无。因此说"因无禅乐而空味"。这里其余的很明显。
伽偷维耶经注释完毕。
8. 第二阿那律经注释

131. Aṭṭhame idaṃ te mānasminti ettha mānasminti paccatte bhummavacanaṃ. Idanti ca liṅgavipallāsena napuṃsakaniddeso katoti āha ‘‘ayaṃ te navavidhena vaḍḍhitamāno’’ti. Sesesupi eseva nayo.

Dutiyaanuruddhasuttavaṇṇanā niṭṭhitā.

9. Paṭicchannasuttavaṇṇanā

132. Navame asādhāraṇasikkhāpadanti bhikkhunīnaṃ asādhāraṇaṃ bhikkhūnaṃyeva paññattasikkhāpadaṃ sādhāraṇasikkhāpadanti bhikkhūnaṃ bhikkhunīnañca sādhāraṇaṃ ubhatopaññattisikkhāpadaṃ.

Paṭicchannasuttavaṇṇanā niṭṭhitā.

10. Lekhasuttavaṇṇanā

133. Dasame thiraṭṭhānatoti thiraṭṭhānatova. Pāsāṇe lekhasadisā parāparādhanibbattā kodhalekhā yassa so pāsāṇalekhūpamasamannāgato pāsāṇalekhūpamoti vutto. Evaṃ itarepi. Anusetīti appahīnatāya anuseti. Na khippaṃ lujjatīti na antarā nassati kammaṭṭhāneneva nassanato. Evamevanti evaṃ tassapi puggalassa kodho na antarā punadivase vā aparadivase vā niṭṭhāti, addhaniyo pana hoti, maraṇeneva niṭṭhātīti attho. Kakkhaḷenāti atikakkhaḷena dhammacchedakena thaddhavacanena. Saṃsandatīti ekībhavati. Sammodatīti nirantaro hotīti evamettha attho daṭṭhabbo.

Atha vā sandhiyatīti ṭhānagamanādīsu kāyakiriyāsu kāyena samodhānaṃ gacchati, tilataṇḍulā viya missībhāvaṃ upetīti attho. Saṃsandatīti cittakiriyāsu cittena samodhānaṃ gacchati, khīrodakaṃ viya ekībhāvaṃ upetīti attho. Sammodatīti uddesaparipucchādīsu vacīkiriyāsu vācāya samodhānaṃ gacchati, vippavāsāgatopi piyasahāyako viya piyatarabhāvaṃ upetīti attho. Apica kiccakaraṇīyesu tehi saddhiṃ ādītova ekakiriyābhāvaṃ upagacchanto sandhiyati, yāva majjhā pavattanto saṃsandati, yāva pariyosānā anivattanto sammodatīti veditabbo.

Lekhasuttavaṇṇanā niṭṭhitā.

Kusināravaggavaṇṇanā niṭṭhitā.

(14) 4. Yodhājīvavaggo

1. Yodhājīvasuttavaṇṇanā

134. Catutthassa paṭhame yujjhanaṃ yodho, so ājīvo etassāti yodhājīvo. Yuddhamupajīvatīti vā etasmiṃ atthe yodhājīvoti niruttinayena padasiddhi veditabbā. Tenāha ‘‘yuddhaṃ upajīvatīti yodhājīvo’’ti. Saha…pe… passatīti pubbabhāge vipassanāpaññāya sammasanavasena, maggakkhaṇe abhisamayavasena attapaccakkhena ñāṇena passati.

Yodhājīvasuttavaṇṇanā niṭṭhitā.

2. Parisāsuttavaṇṇanā

135. Dutiye appaṭipucchitvā vinītāti ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’tiādinā appaṭipucchitvā kevalaṃ dhammadesanāvaseneva vinītaparisā. Dubbinītaparisāti dukkhena vinītaparisā. Pucchitvā vinītāti ‘‘taṃ kiṃ maññatha, bhikkhave’’tiādinā pucchitvā anumatiggahaṇavasena vinītā. Suvinītaparisāti sukhena vinītaparisā. Anumatiggahaṇavasena vinayanañhi na dukkaraṃ hoti.

Parisāsuttavaṇṇanā niṭṭhitā.

4. Uppādāsuttavaṇṇanā



我来为您翻译这段巴利文：
131. 第八经中，"这是你的慢"中，"慢"是主格用处格。"这"是以性的变化而作中性词，所以说"这是你以九种增长的慢"。在其余的也是这个方法。
第二阿那律经注释完毕。
9. 遮蔽经注释
132. 第九经中，"不共学处"是比丘尼不共的，只为比丘制定的学处。"共学处"是比丘和比丘尼共同的两部制定的学处。
遮蔽经注释完毕。
10. 刻印经注释
133. 第十经中，"坚固处"就是坚固处。如同在石头上刻印相似，由他人过失所生的忿怒刻印，谁有这个他就被称为如石刻印具足者、如石刻印。其他的也是如此。"随眠"是因为未断而随眠。"不快消失"是不中途消失，因为以业处才能消失。"正是如此"是如此那个补特伽罗的忿怒也不会在第二天或以后几天中途结束，而是长久的，只有死亡才结束，这是其意思。"粗暴"是极粗暴、破坏法、顽固的言语。"和合"是成为一体。"欢喜"是无间隔，应如是见这里的意思。
或者"和好"是在站立、行走等身体行为中与身体结合，如芝麻米般达到混合的状态，这是其意思。"和合"是在心的行为中与心结合，如牛奶水般达到一体的状态，这是其意思。"欢喜"是在诵读、询问等语言行为中与语言结合，如离别后重逢的亲爱伙伴般达到更亲爱的状态，这是其意思。而且应知在诸事务中，从开始就与他们达到同一行为状态是和好，持续到中间是和合，直到最后不退转是欢喜。
刻印经注释完毕。
拘尸那罗品注释完毕。
（14）4. 战士品
1. 战士经注释
134. 第四品第一经中，战斗是战士，那是他的生计，所以是战士生。或者以此意思"以战斗为生"，应知战士生是依语源法则而成词。因此说"以战斗为生是战士生"。"亲自...见"是在前分以观察方式以观智，在道剎那以现观方式以亲自证知的智而见。
战士经注释完毕。
2. 会众经注释
135. 第二经中，"不问而教导"是不以"诸比丘，你们认为如何，色是常还是无常"等方式询问，仅以说法方式教导的会众。"难教导会众"是难以教导的会众。"问而教导"是以"诸比丘，你们认为如何"等方式询问，以获得同意方式教导。"善教导会众"是容易教导的会众。因为以获得同意方式教导不是困难的。
会众经注释完毕。
4. 生起经注释

137. Catutthe uppādā vā tathāgatānanti tathāgatānaṃ uppādepi veneyyapuggalānaṃ maggaphaluppatti viya saṅkhārānaṃ aniccādisabhāvo na tathāgatuppādāyatto, atha kho tathāgatānaṃ uppādepi anuppādepi hotimevāti vuttaṃ hoti. Ṭhitāva sā dhātūti ṭhito eva so aniccasabhāvo byabhicārābhāvato na kadāci saṅkhārā aniccā na hoti. Kāmaṃ asaṅkhatā viya dhātu na nicco so sabhāvo, tathāpi sabbakālikoyevāti adhippāyo.

Aparo nayo – ṭhitāva sā dhātūti ‘‘sabbe saṅkhārā aniccā’’ti esā dhātu esa sabhāvo tathāgatānaṃ uppādato pubbe uddhañca appaṭivijjhiyamāno na tathāgatehi uppādito, atha kho sabbakālaṃ sabbe saṅkhārā aniccā, ṭhitāva sā dhātu, kevalaṃ pana sayambhuñāṇena abhisambujjhanato ‘‘ayaṃ dhammo tathāgatena abhisambuddho’’ti pavedanato ca tathāgato dhammassāmīti vuccati apubbassa tassa uppādanato. Tena vuttaṃ ‘‘ṭhitāva sā dhātū’’ti.

Abhisambujjhatīti ñāṇena abhisambujjhati. Abhisametīti ñāṇena abhisamāgacchati. Ācikkhatīti katheti. Desetīti dasseti. Paññāpetīti jānāpeti. Paṭṭhapetīti ñāṇamukhe ṭhapeti. Vivaratīti vivaritvā dasseti. Vibhajatīti vibhāgato dasseti. Uttānīkarotīti pākaṭaṃ karoti.

Atha vā abhisambujjhatīti paccakkhakaraṇena abhimukhaṃ bujjhati, yāthāvato paṭivijjhati. Tato eva abhisameti abhimukhaṃ samāgacchati. Ādito kathento ācikkhati, uddisatīti attho. Tameva uddesaṃ pariyosāpento deseti. Yathāuddiṭṭhamatthaṃ nidassanavasena pakārehi ñāpento paññāpeti. Pakārehi etamatthaṃ patiṭṭhapento paṭṭhapeti. Yathāuddiṭṭhaṃ paṭinidassanavasena vivarati vibhajati. Vivaṭaṃ vibhattañca atthaṃ hetūdāharaṇadassanehi pākaṭaṃ karonto uttānīkaroti.

Uppādāsuttavaṇṇanā niṭṭhitā.

5-10. Kesakambalasuttādivaṇṇanā

138-143. Pañcame tantāvutānaṃ vatthānanti idaṃ ‘‘yāni kānicī’’ti iminā samānādhikaraṇanti āha ‘‘paccatte sāmivacana’’nti. Vāyitānanti vītānaṃ. Lāmakoti nihīno, makkhali moghapurisoti ettha makkhalīti tassa nāmaṃ. Taṃ kira sakaddamāya bhūmiyā telaghaṭaṃ gahetvā gacchantaṃ, ‘‘tāta, mā khalī’’ti sāmiko āha. So pamādena khalitvā patitvā sāmikassa bhayena palāyituṃ āraddho. Sāmiko upadhāvitvā naṃ dussakaṇṇe aggahesi, sāṭakaṃ chaḍḍetvā acelako hutvā palāyi. So paṇṇena vā tiṇena vā paṭicchādetumpi ajānanto jātarūpeneva ekaṃ gāmaṃ pāvisi. Manussā taṃ disvā ‘‘ayaṃ samaṇo arahā appiccho, natthi iminā sadiso’’ti pūvabhattādīni gahetvā upasaṅkamanti. So ‘‘mayhaṃ sāṭakaṃ anivatthabhāvena idaṃ uppanna’’nti tato paṭṭhāya sāṭakaṃ labhitvāpi na nivāsesi, tadeva ca pabbajjaṃ aggahesi. Tassa santike aññepi aññepīti pañcasatā manussā pabbajiṃsu. Taṃ sandhāyāha ‘‘makkhali moghapuriso’’ti. Chaṭṭhādīni uttānatthāni eva.

Kesakambalasuttādivaṇṇanā niṭṭhitā.

11-13. Paṭhamamoranivāpasuttādivaṇṇanā

144-

我来为您翻译这段巴利文：
137. 第四经中，"无论如来出现与否"是说如来出现时，如同适合教化的人获得道果一样，诸行无常等性质不依赖如来的出现，而是无论如来出现与否都是如此。"那界安住"是说那无常性质确实安住，因为没有变异，诸行从不会不是无常。虽然那性质不像无为界那样是常，但意思是它在一切时都存在。
另一解释-"那界安住"是说"一切行无常"这个界、这个性质在如来出现之前之后虽未被证悟，但不是由如来创造，而是一切时一切行都是无常，那界是安住的，只是因为以自觉智证悟并宣说"这法为如来所证悟"，所以如来被称为法主，因为[他]揭示了那个前所未有的。因此说"那界安住"。
"证悟"是以智证悟。"通达"是以智趣入。"宣说"是述说。"开示"是显示。"施设"是使知道。"建立"是置于智的门中。"开显"是开显而示。"分别"是从分类而示。"明了"是使明显。
或者"证悟"是以现前作证而对面觉悟、如实通达。因此"通达"是对面趣入。从开始说是"宣说"，意思是举示。完成那举示是"开示"。以譬喻方式以种种方式使人知道所举示的义是"施设"。以种种方式确立这义是"建立"。以对应举示的方式开显分别[所示的义]。以因缘譬喻的显示使开显和分别的义明显是"明了"。
生起经注释完毕。
5-10. 毛衣经等注释
138-143. 第五经中，"织成的衣服"这个是与"任何"同格，所以说"主格用属格"。"织"是织造。"卑劣"是低下，"末伽梨愚人"中的末伽梨是他的名字。据说他拿着油瓶在泥泞的地上走时，主人说"孩子，别滑倒"。他因疏忽而滑倒，因害怕主人而开始逃跑。主人追上来抓住他的衣角，他丢掉衣服成为裸行者而逃走。他连用叶子或草来遮蔽都不知道，就赤裸着进入一个村庄。人们看到他说"这沙门是阿罗汉，少欲，没有人能比他"，拿着饼食等前来亲近。他[想]"因为我不穿衣服而得到这个"，从那时起即使得到衣服也不穿，而且取那为出家[法]。在他那里又有五百人出家。关于他所以说"末伽梨愚人"。第六经等的意思很明显。
毛衣经等注释完毕。
11-13. 第一孔雀饲养处经等注释
144-

146. Ekādasame akuppadhammatāya khayavayasaṅkhātaṃ antaṃ atītāti accantā, evaṃ aparihāyanasabhāvattā accantā niṭṭhā assāti accantaniṭṭho. Tenāha ‘‘antaṃ atikkantaniṭṭho’’tiādi. Na hi paṭividdhassa lokuttaradhammassa dassanaṃ kuppanaṃ nāma atthi. Dhuvaniṭṭhoti satataniṭṭho. Accantameva catūhi yogehi khemo etassa atthīti accantayogakkhemī, niccayogakkhemīti attho. Maggabrahmacariyassa vusitattā tassa avihāyanasabhāvattā accantaṃ brahmacārīti accantabrahmacārī, niccabrahmacārīti attho. Pariyosānanti brahmacariyapariyosānaṃ vaṭṭadukkhapariyosānañca . Accantaṃ pariyosānamassāti accantapariyosāno. Dvādasamaterasamāni uttānatthāneva.

Paṭhamamoranivāpasuttādivaṇṇanā niṭṭhitā.

Yodhājīvavaggavaṇṇanā niṭṭhitā.

147-156. Maṅgalavaggo uttānatthoyeva.

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

(16) 6. Acelakavaggavaṇṇanā

157-

我来为您翻译这段巴利文：
146. 第十一经中，"超越终点"是因为不动法性而超越所谓灭尽的终点，如是因为不退失性质而有超越终点的完成，所以是超越终点完成者。因此说"超越完成终点"等。因为所证悟的出世间法是没有动摇这回事的。"坚定完成者"是恒常完成者。有超越一切四轭的安稳，所以是超越轭安稳者，意思是永远轭安稳者。因为已住梵行道，因为那是不退失性质，所以超越地修梵行是超越梵行者，意思是永远梵行者。"终尽"是梵行的终尽和轮回苦的终尽。有超越的终尽，所以是超越终尽者。第十二和第十三经意思很明显。
第一孔雀饲养处经等注释完毕。
战士品注释完毕。
147-156. 吉祥品意思很明显。
第三五十经完毕。
(16) 6. 裸行者品注释
157-

163. Ito paresu pana suttapadesu ‘‘gāḷhā’’ti vuttamatthaṃ vivaranto ‘‘kakkhaḷā’’ti āha. Kakkhaḷacāro cassā na lūkhasabhāvo. Atha kho taṇhāvasena thiraggahaṇanti āha ‘‘lobhavasena thiraggahaṇā’’ti. Agāḷhā paṭipadāti vā kāmānaṃ ogāhanaṃ paṭipatti, kāmasukhānuyogoti attho. Nijjhāmā paṭipadāti kāyassa nijjhāpanavasena khepanavasena pavattā paṭipatti, attakilamathānuyogoti attho. Nicceloti nissaṭṭhacelo sabbena sabbaṃ paṭikkhittacelo. Naggiyavatasamādānena naggo. Ṭhitakova uccāraṃ karotītiādi nidassanamattaṃ vamitvā mukhavikkhālanādiācārassapi tena vissaṭṭhattā. Jivhāya hatthaṃ apalekhati avalekhati udakena adhovanato. Dutiyavikappepi eseva nayo. ‘‘Ehi, bhadante’’ti vutte upagamanasaṅkhāto vidhi ehibhadanto, taṃ caratīti ehibhadantiko, tappaṭikkhepena na ehibhadantiko. Na karoti ‘‘samaṇena nāma parassa vacanakarena na bhavitabba’’nti adhippāyena.

Puretaranti taṃ ṭhānaṃ attano upagamanato puretaraṃ. Taṃ kira so ‘‘bhikkhunā nāma yadicchakā eva bhikkhā gahetabbā’’ti adhippāyena na gaṇhāti. Uddissa kataṃ mama nimittabhāvena bahū khuddakā pāṇā saṅghātaṃ āpāditāti na gaṇhāti. Nimantanaṃ na sādiyati evaṃ tesaṃ vacanaṃ kataṃ bhavissatīti. Kumbhi ādīsupi so sattasaññīti āha ‘‘kumbhi-kaḷopiyo’’tiādi. Kabaḷantarāyo hotīti uṭṭhitassa dvinnampi kabaḷantarāyo hoti. Gāmasabhāgādivasena saṅgamma kittenti etissāti saṅkitti, yathāsaṃhatataṇḍulādisañcayo. Mānusakānīti veyyāvaccakarā manussā.

Surāpānamevāti majjalakkhaṇappattāya surāya pānameva. Surāgahaṇenevettha merayampi saṅgahitaṃ. Ekāgārameva uñchatīti ekāgāriko. Ekālopeneva vattatīti ekālopiko. Dīyati etāyāti datti, dvattiālopamattaggāhi khuddakaṃ bhikkhādānabhājanaṃ. Tenāha ‘‘khuddakapātī’’ti. Abhuñjanavasena eko aho etassa atthīti ekāhiko, āhāro, taṃ ekāhikaṃ. So pana atthato ekadivasaṃ laṅghako hotīti āha ‘‘ekādivasantarika’’nti. Dvāhikantiādīsupi eseva nayo. Ekāhaṃ abhuñjitvā ekāhaṃ bhuñjanaṃ ekāhavāro, taṃ ekāhikameva atthato. Dvīhaṃ abhuñjitvā dvīhaṃ bhuñjanaṃ dvīhavāro. Sesapadadvayepi eseva nayo. Ukkaṭṭho pana pariyāyabhattabhojaniko dvīhaṃ abhuñjitvā ekāhameva bhuñjati. Sesadvayepi eseva nayo.

Micchāvāyāmavaseneva ukkuṭikavatānuyogoti āha ‘‘ukkuṭikavīriyamanuyutto’’ti. Attakilamathānuyoganti attano kilamathānuyogaṃ, sarīradukkhakāraṇanti attho. Sarīrapariyāyo hi idha attasaddo ‘‘attantapo’’tiādīsu (ma. ni. 2.413) viya. Dve anteti ubho koṭiyo, ubho lāmakapaṭipattiyoti attho. Lāmakampi hi antoti vuccati ‘‘antamidaṃ, bhikkhave, jīvikānaṃ (saṃ. ni. 3.80; itivu. 61), koṭṭhako anto’’ti evamādīsu. Majjhimapaṭipadāya uppathabhāvena amanīyā gantabbā ñātabbāti antā. Tato eva lāmakā.

Acelakavaggavaṇṇanā niṭṭhitā.

Peyyālavaggavaṇṇanā

164-184.Samanuññoti sammadeva katānuñño. Tenāha ‘‘samānajjhāsayo’’ti. Sesamettha uttānameva.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Tikanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Catukkanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

1. Bhaṇḍagāmavaggo

1-2. Anubuddhasuttādivaṇṇanā

1-

我来为您翻译这段巴利文：
163. 在后面的经文中，为了解释所说的"深固"而说"坚硬"。而它的坚硬行为不是粗陋性质。而是因为渴爱而坚固执取，所以说"因贪欲而坚固执取"。或者"不深固的行道"是深入诸欲的实践，意思是从事欲乐。"焦烧行道"是以使身体焦烧、消耗方式进行的实践，意思是从事自我折磨。"无衣者"是舍弃衣服、完全拒绝衣服。以裸行誓愿而裸体。"站着大便"等只是举例，因为他也舍弃了吐后漱口等行为。因为不用水洗而用舌头舔手。在第二种情况也是这个方法。"来吧，尊者"所说的称为来的规矩是来尊者，他行这个是来尊者行者，拒绝那个是非来尊者行者。不做是因为[认为]"沙门不应听从他人的话"的意向。
"之前"是在他自己前往那地方之前。据说他因为[认为]"比丘应该随意取食"的意向而不接受。因为[认为]"为我作记号而导致许多小生命遭到杀害"而不接受为[他]特制的。不接受邀请是因为[认为]"这样会使他们说话"。在锅等中他也有生命想，所以说"锅和瓶"等。"食团障碍"是对已起身的两者都有食团障碍。由村落部分等聚集而备办的是聚集，如已集合的米等堆积。"人类的"是服务的人。
"饮酒"就是饮用具有醉性质的酒。这里以酒字也包括谷酒。"只乞于一家"是一家乞食者。"以一口为生"是一口食者。"以它给予"是施具，是小型接受两三口食物的钵。因此说"小钵"。以不食方式有一天的是一日者，那个一日的。那实际上是一天的断食者，所以说"间隔一天"。在二日等中也是这个方法。不食一天后吃一天是一日轮，那也实际上就是一日的。不食两天后吃两天是二日轮。在其余两个词中也是这个方法。但最上者是轮食者，不食两天后只吃一天。在其余两个中也是这个方法。
"专注于蹲踞誓愿"只是以邪精进方式，所以说"专修蹲踞精进"。"自我折磨"是从事自我折磨，意思是身体受苦的原因。因为这里的自我字是身体的同义词，如"自我折磨"等中。"两极端"是两个边，意思是两个卑劣行道。因为卑劣也称为极端，如"诸比丘，这是生活的极端"、"厕所是极端"等中。因为是中道的歧途而应被知道、应被了解，所以是极端。因此是卑劣的。
裸行者品注释完毕。
略说品注释
164-184. "随喜"是完全认可已作的。因此说"同一意向"。这里其余的很明显。
如是满足意愿的《增支部注》
三法注释难解义的解释完毕。
礼敬彼世尊阿罗汉正等觉者
增支部
四法注释
1. 第一五十经
1. 般荼村品
1-2. 随觉经等注释
1-

2. Catukkanipātassa paṭhame anubodho pubbabhāgiyaṃ ñāṇaṃ, paṭivedho anubodhena abhisamayo. Tattha yasmā anubodhapubbako paṭivedho anubodhena vinā na hoti. Anubodho hi ekacco paṭivedhasambaddho, tadubhayābhāvahetukañca vaṭṭe saṃsaraṇaṃ, tasmā vuttaṃ pāḷiyaṃ ‘‘ananubodhā…pe… tumhākañcā’’ti. Paṭisandhiggahaṇavasena bhavato bhavantarūpagamanaṃ sandhāvanaṃ, aparāparaṃ cavanūpapajjanavasena sañcaraṇaṃ saṃsaraṇanti āha ‘‘bhavato’’tiādi. Sandhāvitasaṃsaritapadānaṃ kammasādhanataṃ sandhāyāha ‘‘mayā ca tumhehi cā’’ti paṭhamavikappe. Dutiyavikappe pana bhāvasādhanataṃ hadaye katvā ‘‘mamañceva tumhākañcā’’ti yathārutavaseneva vuttaṃ . Dīgharajjunā baddhasakuṇaṃ viya rajjuhattho puriso desantaraṃ taṇhārajjunā baddhaṃ sattasantānaṃ abhisaṅkhāro bhavantaraṃ neti etāyāti bhavanetti. Tenāha ‘‘bhavarajjū’’tiādī.

Vaṭṭadukkhassa antakaroti sakalavaṭṭadukkhassa sakasantāne parasantāne ca vināsakaro abhāvakaro. Buddhacakkhudhammacakkhudibbacakkhumaṃsacakkhusamantacakkhusaṅkhātehi pañcahi cakkhūhi cakkhumā. Savāsanānaṃ kilesānaṃ samucchinnattā sātisayaṃ kilesaparinibbānena parinibbuto. Dutiyaṃ uttānameva.

Anubuddhasuttādivaṇṇanā niṭṭhitā.

3-4. Paṭhamakhatasuttādivaṇṇanā

3-4. Tatiye kalinti aparādhaṃ. Vicinātīti ācinoti pasavati. Tena ca kalinā sukhaṃ na paṭilabhatīti tena aparādhena sukhaṃ na vindati. Nindiyappasaṃsāya hi pasaṃsiyanindāya ca samakova vipāko. Pasaṃsiyanindāti ca sampannaguṇaparidhaṃsanavasena pavattiyā mahāsāvajjatāya kaṭukataravipākā. Nindiyappasaṃsā pana kathaṃ tāya samavipākāti ce? Tasmiṃ avijjamānaguṇasamāropanena attano paresañca micchāpaṭipattihetubhāvato pasaṃsiyena tassa sabbhāvakaraṇato ca. Lokepi hi asūraṃ sūrena samaṃ karonto gārayho hoti, pageva duppaṭipannaṃ suppaṭipannena samaṃ karontoti. Sakena dhanenāti attano sāpateyyena. Appamattakova kalīti diṭṭhadhammikattā sappaṭikārattā ca appamattako aparādho. Ayaṃ…pe… mahantataro kali katūpacitattā samparāyikattā appaṭikārattā ca.

Nirabbudoti gaṇanāviseso esoti āha ‘‘nirabbudagaṇanāyā’’ti, satasahassaṃ nirabbudāti attho. Nirabbudaparimāṇaṃ pana vassagaṇanāya evaṃ veditabbaṃ. Yatheva hi sataṃ satasahassānaṃ koṭi hoti, evaṃ sataṃ satasahassānaṃ koṭiyo pakoṭi nāma hoti, sataṃ satasahassānaṃ pakoṭiyo koṭipakoṭi, sataṃ satasahassakoṭipakoṭiyo nahutaṃ, sataṃ satasahassanahutāni ninnahutaṃ, sataṃ satasahassaninnahutāni ekaṃ abbudaṃ, tato vīsatiguṇitaṃ nirabbudaṃ. Yaṃ ariye garahanto nirayaṃ upapajjatīti ariye garahanto yaṃ nirabbudasaṅkhātaṃ nirayaṃ upapajjati, nirabbudoti ca pāṭiyekko nirayo natthi, avīcimhiyeva pana nirabbudagaṇanāya paccitabbaṭṭhānassetaṃ nāmaṃ. Catutthaṃ uttānameva.

Paṭhamakhatasuttādivaṇṇanā niṭṭhitā.

5. Anusotasuttavaṇṇanā



我来为您 译这段巴利文：
2. 四法第一经中，随觉是前分智，证悟是由随觉而现观。其中因为证悟是以随觉为先，没有随觉就不会有[证悟]。因为有些随觉与证悟相关，而在轮回中流转是因为两者都缺乏，所以经中说"由于不随觉...你们的"。以取结生而从有到另一有的往趣是流转，以一再死生方式的游行是轮回，所以说"从有"等。关于流转轮回二词的作格意义，所以在第一种情况说"被我和你们"。但在第二种情况中考虑到状态词义而只依经文说"我的和你们的"。如手持绳者[牵引]被长绳系缚的鸟到另一处一样，行作以渴爱之绳系缚有情相续而牵引到另一有，所以是有之导。因此说"有之绳"等。
轮回苦的终结者是在自相续和他相续中灭尽一切轮回苦、使之不存在者。有眼者是具有称为佛眼、法眼、天眼、肉眼、普眼的五眼。因为连随眠的烦恼都断尽，所以以殊胜的烦恼寂灭而寂灭。第二经意思明显。
随觉经等注释完毕。
3-4. 第一损坏经等注释
3-4. 第三经中，"过失"是罪过。"积集"是积聚、造作。"因那过失而不得乐"是因那罪过而不获得快乐。因为赞叹应被责备者和责备应被赞叹者有同样的果报。而责备应被赞叹者是因为以破坏具足功德方式进行而有大罪过，所以有更苦的果报。但如何以赞叹应被责备者而有同样果报呢？因为将不存在的功德归属于他而成为自己和他人邪行的因，也因为使应被赞叹者与他相等。因为即使在世间，使怯懦者与勇者相等也是应被责备的，更何况使行邪者与行正者相等。"以自己的财"是以自己的财物。"只是小过失"因为是现世的、可补救的所以只是小罪过。"这...更大的过失"因为是已造作的、来世的、不可补救的。
"尼罗部陀"是某种计数，所以说"以尼罗部陀计数"，意思是十万尼罗部陀。而尼罗部陀的量以年数应这样了知：如百个十万为俱胝，如是百个十万俱胝称为巴俱胝，百个十万巴俱胝为俱胝巴俱胝，百个十万俱胝巴俱胝为那由他，百个十万那由他为尼那由他，百个十万尼那由他为一阿部陀，从那里二十倍是尼罗部陀。"责备圣者而生到的地狱"是责备圣者而生到称为尼罗部陀的地狱，而没有叫尼罗部陀的独立地狱，但这是在阿鼻地狱中应受尼罗部陀计数[之苦]处的名字。第四经意思明显。
第一损坏经等注释完毕。
5. 随流经注释

5. Pañcame anusotaṃ gacchatīti saṃsārasotassa anukūlabhāvena gacchati. Paccanīkapaṭipattiyāti saṃsārasotassa paṭikūlavasena pavattanibbidānupassanādipaṭipattiyā . Ṭhitasabhāvoti acalappasādādisamannāgamena ṭhitasabhāvo. Anāgāmī hi assaddhiyehi kāmarāgabyāpādehi akampaniyacittatāya tamhā lokā anāvattidhammatāya ca ṭhitasabhāvo nāma. Oghaṃ taritvāti kāmoghādicatubbidhaṃ oghaṃ atikkamitvā. Paratīraṃ gatoti nibbānapāraṃ gato. Brāhmaṇoti bāhitapāpatāya brāhmaṇoti saṅkhaṃ gato khīṇāsavo. Tenāha ‘‘seṭṭho niddoso’’ti. Pañcaverakammanti pāṇātipātādipañcaduccaritaṃ. Sahāpi dukkhena sahāpi domanassenāti kilesapariyuṭṭhāne sati uppannena dukkhadomanassena saddhimpi. Paripuṇṇanti tissannaṃ sikkhānaṃ ekāyapi anūnaṃ. Parisuddhanti nirupakkilesaṃ. Brahmacariyanti seṭṭhacariyaṃ. Iminā vārena sotāpannasakadāgāmino kathitā. Kiṃ pana te rudantā brahmacariyaṃ carantīti? Āma, kilesarodanena rodantā caranti nāma, sīlasampanno puthujjanabhikkhu ettheva saṅgahito.

Cetovimuttinti phalasamādhiṃ. Paññāvimuttinti phalañāṇaṃ. Chahākārehi pāragatoti abhiññāpāragū, pariññāpāragū, bhāvanāpāragū, pahānapāragū, sacchikiriyāpāragū, samāpattipāragūti evaṃ chahi ākārehi sabbadhammānaṃ pāraṃ pariyosānaṃ gato. Sesamettha suviññeyyameva.

Anusotasuttavaṇṇanā niṭṭhitā.

6. Appassutasuttavaṇṇanā

6. Chaṭṭhe appakaṃ sutaṃ hotīti navaṅgasatthusāsane kiñcideva sutaṃ hoti. Tadeva navaṅgasatthusāsanaṃ dassetuṃ ‘‘suttaṃ geyya’’ntiādi vuttaṃ. Tattha suttādīni vibhajitvā dassento ‘‘ubhatovibhaṅganiddesakkhandhakaparivārā’’tiādimāha. Kathaṃ panāyaṃ vibhāgo yujjeyya. Sagāthakañhi suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇaṃ. Tadubhayavinimuttañca suttaṃ udānādivisesasaññārahitaṃ natthi, yaṃ suttaṅgaṃ siyā. Maṅgalasuttādīnañca (khu. pā. 5.1 ādayo; su. ni. 261 ādayo) suttaṅgasaṅgaho na siyā gāthābhāvato dhammapadādīnaṃ viya . Geyyaṅgasaṅgaho vā siyā sagāthakattā sagāthāvaggassa viya. Tathā ubhatovibhaṅgādīsu sagāthakappadesānanti? Vuccate –

‘‘Suttanti sāmaññavidhi, visesavidhayo pare;

Sanimittā niruḷhattā, sahatāññena nāññato’’. (netti. aṭṭha. saṅgahavāravaṇṇanā; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 

我来为您翻译这段巴利文：
5. 第五经中，"随流而去"是顺着轮回之流而去。"逆向实践"是以对轮回之流逆向方式进行的厌离观等实践。"住立性者"是因具足不动信等而有住立性。因为不还者由于对不信、欲贪、嗔恚有不动摇心性，以及从那世间不再回来的性质，所以称为住立性者。"渡过暴流"是超越欲暴流等四种暴流。"到达彼岸"是到达涅槃彼岸。"婆罗门"是因已除恶而得婆罗门之名的漏尽者。因此说"最上无过"。"五恶业"是杀生等五种恶行。"虽有苦虽有忧"是当烦恼现行时与所生之苦忧一起。"圆满"是三学中任一也无缺。"清净"是无随烦恼。"梵行"是最上行。以这一段说的是预流者和一来者。但是他们是否哭泣着修梵行呢？是的，以烦恼之泣而称为哭泣着修行，具戒的凡夫比丘就包含在这里。
"心解脱"是果定。"慧解脱"是果智。"以六种方式到达彼岸"是以通达神通、通达遍知、通达修习、通达断除、通达证悟、通达等至，如是以六种方式到达一切法的彼岸终点。这里其余的很容易理解。
随流经注释完毕。
6. 少闻经注释
6. 第六经中，"有少闻"是在九分教法中只有一点闻。为了显示那九分教法而说"经、应颂"等。其中为了分别显示经等而说"两部分别、义释、犍度、附随"等。但这分类如何合理呢？因为有偈颂的经是应颂，无偈颂的经是记说。而离开这两者的经，没有不具有优陀那等特殊名称的，什么会是经分呢？而《吉祥经》等也因无偈颂而不能归入经分，如《法句》等。或者因有偈颂而应归入应颂分，如《有偈品》。如是在《两部分别》等中有偈颂的部分也是如此？[对此]说：
"经是通称规则，其余是特殊规则；
因有因而确立，与他相应非他"。

1.paṭhamamahāsaṅgītikathāvaṇṇanā)

Sabbassapi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tenevāha āyasmā mahākaccāno nettiyaṃ (netti. saṅgahavāro) ‘‘navavidhasuttantapariyeṭṭhī’’ti. Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ (pāci. 655, 1242) sakavāde pañca suttasatānīti (dha. sa. aṭṭha. nidānakathā; kathā. aṭṭha. nidānakathā) evamādi ca etassa atthassa sādhakaṃ. Visesavidhayo pare sanimittā tadekadesesu geyyādayo visesavidhayo tena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ vā cuṇṇiyaganthaṃ ‘‘geyya’’nti vadanti. Gāthāvirahe pana sati pucchaṃ katvā vissajjanabhāvo veyyākaraṇassa tabbhāvanimittaṃ. Pucchāvissajjanañhi ‘‘byākaraṇa’’nti vuccati. Byākaraṇameva veyyākaraṇaṃ. Evaṃ sante sagāthakādīnampi pucchaṃ katvā vissajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati geyyādisaññānaṃ anokāsabhāvato, ‘‘gāthāvirahe satī’’ti visesitattā ca. Tathā hi dhammapadādīsu kevalaṃ gāthābandhesu sagāthakattepi somanassañāṇamayikagāthāyuttesu ‘‘vuttaṃ heta’’ntiādīvacanasambandhesu abbhutadhammappaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttakaabbhutadhammasaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā, satipi pañhavissajjanabhāve sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitāti evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo. Yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgaṃ visesasaññāparihārena sāmaññasaññāya pavattanato. Nanu ca sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti suttaṅgaṃ na sambhavatīti codanā tadavatthāvāti? Na tadavatthā sodhitattā. Sodhitañhi pubbe ‘‘gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇassa tabbhāvanimitta’’nti.

Yañca vuttaṃ – ‘‘gāthābhāvato maṅgalasuttādīnaṃ suttaṅgasaṅgaho na siyā’’ti, taṃ na, niruḷhattā. Niruḷho hi maṅgalasuttādīnaṃ suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena paññātāni, atha kho suttabhāveneva, teneva hi aṭṭhakathāyaṃ ‘‘suttanāmaka’’nti nāmaggahaṇaṃ kataṃ. Yaṃ pana vuttaṃ ‘‘sagāthakattā geyyaṅgasaṅgaho siyā’’ti, tadapi natthi, yasmā sahatāññena. Saha gāthāhīti hi sagāthakaṃ. Sahabhāvo nāma atthato aññena hoti, na ca maṅgalasuttādīsu gāthāvinimutto koci suttappadeso atthi, yo ‘‘saha gāthāhī’’ti vucceyya, na ca samudāyo nāma koci atthi. Yadapi vuttaṃ – ‘‘ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā’’ti, tadapi na, aññato. Aññā eva hi tā gāthā jātakādipariyāpannattā. Ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti. Evaṃ suttādīnaṃ aṅgānaṃ aññamaññaṃ saṅkarābhāvo veditabbo. Ayamettha saṅkhepo, vitthāro pana samantapāsādikāya vinayasaṃvaṇṇanāya sāratthadīpaniyā (sārattha. ṭī. 

我来为您翻译这段巴利文：
因为对一切佛语来说，"经"是这个通称规则。所以长老摩诃迦旃延在《导论》中说"九种经的探求"。"这是彼世尊的经、入于经，在自部有五百经"等，这些是证成这个意义的。其余是特殊规则，有因，应颂等[是规则]在那些部分中以那那因而确立。如是应颂以有偈颂为其性质的因。因为在世间也称有偈颂或散文的文章为"应诵"。而在无偈颂时以作问而答的性质为记说的因。因为问答称为"记说"。记说就是详细解说。
如果这样，有偈颂等的也以作问而答的方式进行就会成为记说吗？不会成为[记说]，因为应颂等名称无处[安立]，也因为特别说明"在无偈颂时"。如是在《法句》等纯偈颂中虽有偈颂，但在具有喜智所成偈、有"此实已说"等语词相连、与未曾有法相应的经的特殊情况中，依次确立为偈、优陀那、如是语、未曾有法的名称。如是虽有偈颂结构，但在显示世尊过去生中的行为力的[经]中确立本生名称，虽有问答性质和有偈颂，但在某些经中因令得智而确立方广名称。如是以那那有偈颂等因在那那经的特殊情况中确立应颂等名称，所以从经分之外的应颂等是特殊规则。而在这里凡是无应颂分等因的，那就是经分，因为以舍离特殊名称而以通称名称进行。
但有偈颂的经是应颂，无偈颂的经是记说，[这样]经分不可能存在的责难岂不是仍然存在？不是仍然存在，因为已清净。因为前已清净说"在无偈颂时以问答性质为记说的因"。
而所说"因无偈颂，《吉祥经》等不应归入经分"，那不[对]，因为已确立。因为《吉祥经》等的经性已确立。因为它们不像《法句》《佛种》等以偈颂而知名，而是以经性[知名]，所以在注释中作"名为经"的命名。而所说"因有偈颂应归入应颂分"，那也没有，因为与他相应。因为"有偈颂"是与偈颂一起。一起性实际上是与他[一起]，而在《吉祥经》等中没有离开偈颂的任何经文部分可说"与偈颂一起"，也没有什么叫做总体的。
也所说"《两部分别》等中有偈颂部分应归入应颂分"，那也不[对]，因为从他。因为那些偈颂确实是别的，因为属于本生等。所以由于它们《两部分别》等不成为应颂分。如是应知经等诸分之间无混杂。这里这是略说，详说则在《一切欢喜》律注《精义灯》。

1.paṭhamamahāsaṅgītikathāvaṇṇanā) amhehi pakāsito, icchantehi tatoyeva gahetabbo.

Na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hotīti aṭṭhakathāñca pāḷiñca jānitvā lokuttaradhammassa anurūpadhammaṃ pubbabhāgappaṭipadaṃ paṭipanno na hotīti evamettha sambandho veditabbo. Tenevāha ‘‘na atthamaññāya dhammamaññāyāti aṭṭhakathañca pāḷiñca jānitvā…pe… na paṭipanno hotī’’ti.

Appassutasuttavaṇṇanā niṭṭhitā.

7. Sobhanasuttavaṇṇanā

7. Sattame paññāveyyattiyenāti saccasampaṭivedhādipaññāveyyattiyena. Vinayaṃ upetāti tadaṅgādivasena kilesānaṃ vinayaṃ upetā. Vesārajjenāti sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamanato vesārajjena, sārajjarahitenāti attho. Tepiṭakavasena bahu sutaṃ etesanti bahussutā. Tameva pariyattidhammaṃ dhārenti suvaṇṇabhājane pakkhittasīhavasaṃ viya vinassantaṃ akatvā suppaguṇasuppavattibhāvena hadaye ṭhapentīti dhammadharā. Edisā ca attanā sutassa dhammassa ādhārabhūtā nāma hontīti āha ‘‘sutadhammānaṃ ādhārabhūtā’’ti.

Sobhanasuttavaṇṇanā niṭṭhitā.

8. Vesārajjasuttavaṇṇanā

8. Aṭṭhame byāmohavasena saraṇapariyesanaṃ sārajjanaṃ sārado, byāmohabhayaṃ. Vigato sārado etassāti visārado, tassa bhāvo vesārajjaṃ. Taṃ pana ñāṇasampadaṃ, pahānasampadaṃ, desanāvisesasampadaṃ khemañca nissāya pavattaṃ catubbidhapaccavekkhaṇañāṇaṃ. Tenāha ‘‘catūsu ṭhānesū’’tiādi. Usabhassa idanti āsabhaṃ, seṭṭhaṭṭhānaṃ. Sabbaññutapaṭijānanavasena abhimukhaṃ gacchanti, aṭṭha vā parisā upasaṅkamantīti āsabhā, pubbabuddhā. Idaṃ panāti buddhānaṃ ṭhānaṃ sabbaññutameva vadati. Tiṭṭhamānovāti avadantopi tiṭṭhamānova paṭijānāti nāmāti attho. Upagacchatīti anujānāti.

Aṭṭhasu parisāsūti ‘‘abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā…pe… brāhmaṇaparisaṃ gahapatiparisaṃ, samaṇaparisaṃ, cātumahārājikaparisaṃ, tāvatiṃsaparisaṃ, māraparisaṃ, brahmaparisaṃ upasaṅkamitā, tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tatra vata maṃ ‘bhayaṃ vā sārajjaṃ vā okkamissatī’ti nimittametaṃ, sāriputta, na samanupassāmī’’ti (ma. ni. 1.151) evaṃ vuttaparisāsu. Abhītanādaṃ nadatīti parato dassitañāṇayogena visārado ahanti abhītanādaṃ nadati. Sīhanādasuttenāti khandhavagge āgatena sīhanādasuttena.

‘‘Devamanussānaṃ catucakkaṃ vattatī’’ti (a. ni. 

我来为您翻译这段巴利文：
1. 第一次大结集说注释)我们已解释，想要的应从那里获取。
"不知义不知法而不行法随法行"是说不知道注释和经文而不实践出世间法的相应法前分行道，这里应这样理解关联。因此说"不知义不知法即不知道注释和经文...不实践"。
少闻经注释完毕。
7. 庄严经注释
7. 第七经中，"以慧熟练"是以证悟谛等的慧熟练。"达到调伏"是以分断等方式达到烦恼的调伏。"无畏"是因为离开引生畏怯的邪见疑等恶法而无畏，意思是离畏怯。"多闻者"是以三藏方式有多闻的人们。"持法者"是持守那所学法，如不令放在金器中的狮子脂变质一样，以善巧善转方式置于心中。这样的人成为所闻法的容器，所以说"成为所闻法的容器"。
庄严经注释完毕。
8. 无畏经注释
8. 第八经中，以迷惑方式寻求依止是畏怯，即迷惑之惧。离开畏怯为无畏者，那个性质是无畏。而那是依靠智圆满、断圆满、说法殊胜圆满和安稳而生起的四种省察智。因此说"在四处"等。"牛王的"是牛王的，最上处。"走向"是以自称一切智而前进，或八众亲近是"走向"，即前佛。"这个"说的就是佛的一切智处。"即使站着"意思是即使不说也站着就是自称。"承认"是同意。
"在八众中"是如说："舍利弗，我忆念曾亲近百数的刹帝利众...婆罗门众、居士众、沙门众、四大王众、三十三天众、魔众、梵众，我在那里曾经坐下、谈话、进行讨论。舍利弗，我不见有令我生起'惧或畏怯将生起'的相"，如是在[经中]所说的众中。"作无畏吼"是以后面所说的智相应而作为无畏者而作无畏吼。"以狮子吼经"是以蕴品中的狮子吼经。
"天人的四轮转"(增支部

4.31) suttasesena sappurisūpanissayādiphalasampattipavatti vuttā, purimasappurisūpanissayādiupanissayā pacchimasappurisūpanissayādisampattipavatti vā vuttā. Ādi-saddena tattha ca cakkasaddassa gahaṇaṃ veditabbaṃ. Vicakkasaṇṭhānā asani eva asanivicakkaṃ. Uracakkādīsūti ādi-saddena āṇāsamūhādīsupi cakkasaddassa pavatti veditabbā. ‘‘Saṅghabhedaṃ karissāma cakkabheda’’ntiādīsu (pārā. 409; cūḷava. 343) hi āṇā ‘‘cakka’’nti vuttā. ‘‘Devacakkaṃ asuracakka’’ntiādīsu samūhoti.

Paṭivedhaniṭṭhattā arahattamaggañāṇaṃ paṭivedhoti ‘‘phalakkhaṇe uppannaṃ nāmā’’ti vuttaṃ. Tena paṭiladdhassapi desanāñāṇassa kiccanipphatti parassa bujjhanamattena hotīti ‘‘aññāsikoṇḍaññassa sotāpatti…pe… phalakkhaṇe pavattaṃ nāmā’’ti vuttaṃ. Tato paraṃ pana yāva parinibbānā desanāñāṇappavatti tasseva pavattitassa dhammacakkassa ṭhānanti veditabbaṃ.

Dassitadhammesūti vuttadhammesu. Vacanamattameva hi tesaṃ, na pana dassanaṃ tādisasseva dhammassa abhāvato. Bhagavato eva vā ‘‘ime dhammā anabhisambuddho’’ti parassa vacanavasena dassitadhammesu. ‘‘Dhammapaṭisambhidā’’tiādīsu (vibha. 718-721) viya dhamma-saddo hetupariyāyoti āha ‘‘sahadhammenāti sahetunā’’ti. Hetūti ca upapattisādhanahetu veditabbo, na kārako, sampāpako vā. Nimittanti codanāya kāraṇaṃ. Tattha codako codanaṃ karotīti kāraṇaṃ, dhammo codanaṃ karoti etenāti kāraṇaṃ. Tenāha ‘‘puggalopī’’tiādi. Khemanti kenaci appaṭibāhiyabhāvena anupaddutaṃ.

Antarāyo etesaṃ atthi, antarāye vā niyuttāti antarāyikā. Evaṃbhūtā pana te yasmā antarāyakarā nāma honti, tasmā āha ‘‘antarāyaṃ karontīti antarāyikā’’ti. Asañcicca vītikkame nātisāvajjāti katvā vuttaṃ ‘‘sañcicca vītikkantā’’ti. Satta āpattikkhandhātiādi nidassanamattaṃ itaresampi catunnaṃ ‘‘antarāyikā’’ti vuttadhammānaṃ tabbhāve byabhicārābhāvato. Idha pana methunadhammo adhippetoti idaṃ aṭṭhuppattivasena vuttaṃ ariṭṭhasikkhāpadaṃ (pāci. 417) viya. Yasmā taṃkhaṇampi kāmānaṃ ādīnavaṃ disvā virato hoti ce, visesaṃ adhigacchati, na kāmesu āsatto, tasmā vuttaṃ ‘‘methuna…pe…antarāyo hotī’’ti. Tattha yassa kassacīti na kevalaṃ pabbajitasseva, atha kho yassa kassaci. Tathā hi vuttaṃ ‘‘methunamanuyuttassa, mussatevāpi sāsana’’nti (su. ni. 820).

Tasmiṃ aniyyānikadhammeti tasmiṃ parehi parikappitaaniyyānikadhammanimittaṃ. Nimittatthe hi idaṃ kammasaṃyoge bhummaṃ.

Upanibaddhāti viracitā. Tenāha ‘‘abhisaṅkhatā’’ti. Puthubhāvanti bahubhāvaṃ. Puthūhi vā sitāti bahūhi samaṇabrāhmaṇehi sitā upanibaddhā.

Vesārajjasuttavaṇṇanā niṭṭhitā.

9. Taṇhuppādasuttavaṇṇanā



我来为您翻译这段巴利文：
4.31) 以经的剩余部分说明依止善士等果报成就的进行,或说明前依止善士等为缘而后依止善士等成就的进行。以"等"字应知那里也包含轮字。雷电的圆形就是雷电轮。"在胸轮等"中以"等"字应知轮字也用于命令集合等。因为在"将造成僧团分裂轮破"等中,命令称为"轮"。在"天轮、阿修罗轮"等中是集合。
因为证悟已完成,所以阿罗汉道智是证悟,因此说"在果剎那生起"。由此所获得的说法智,其作用成就只在他人觉悟时,所以说"憍陈如的预流...在果剎那进行"。但从那以后直到般涅槃的说法智进行,应知是那已转起的法轮的住立。
"在已显示的法中"是在已说的法中。因为那些只是言说,而不是显示,因为没有那样的法。或者是在由他人言说"世尊未正觉这些法"而显示的法中。如在"法无碍解"等中,法字是因的同义词,所以说"有因即以因"。而因应理解为理由成立因,不是作者或达成者。"相"是责难的原因。那里责难者作责难是原因,以法作责难是原因。因此说"人也"等。"安稳"是因为不被任何人阻碍而无困扰。
"有障碍的"是这些有障碍,或从事于障碍。而这样的他们因为是作障碍者,所以说"作障碍即障碍者"。因为非故意违犯不太有过失,所以说"故意违犯"。"七罪聚"等只是举例,因为其他四个称为"有障碍"的法也无例外。而这里意指淫欲法,这是依生起事件而说,如阿利吒学处。因为即使在那刻见到诸欲的过患而离欲者,如果获得殊胜,不执著于诸欲,所以说"淫欲...成为障碍"。那里"任何人"不只是出家者,而是任何人。如是说:"从事淫欲者,教法也失去"。
"在那非出离法"是在那被他人设想的非出离法相中。因为这里的处格是在与业相应的相义。
"系著"是创作。因此说"造作"。"多性"是众多性。或"被多所依靠"是被多沙门婆罗门所依靠系著。
无畏经注释完毕。
9. 爱生起经注释

9. Navame bhavati etena ārogyanti bhavo, gilānapaccayo. Parivuddho bhavo abhavo. Vuddhiattho hi ayamakāro yathā ‘‘saṃvarāsaṃvaro, phalāphala’’nti ca. Sappinavanītādīnīti ādi-saddena telamadhuphāṇitādīnaṃ gahaṇaṃ. Sappinavanītādiggahaṇañcettha nidassanamattaṃ, sabbassapi gilānapaccayassa saṅgaho daṭṭhabbo. Bhavābhavoti vā khuddako ceva mahanto ca upapattibhavo veditabbo. Tenevāha ‘‘sampattibhavesū’’tiādi. Bhavoti vā sampatti, abhavoti vipatti. Bhavoti vuddhi, abhavoti hāni. Taṃnimittañca taṇhā uppajjatīti vuttaṃ ‘‘bhavābhavahetu vā’’ti.

Taṇhādutiyoti taṇhāsahāyo. Taṇhā hi nirudakakantāre marīcikāya udakasaññā viya pipāsābhibhūtaṃ tasitaṃ sattaṃ assāsadassanavasena sahāyakiccaṃ karontī bhavādīsu anibbinnaṃ katvā paribbhamāpeti. Tathā hi taṃ papātakaṃ acintetvā madhuggaṇhanakaluddakā viya anekādīnavākulesu bhavesu ānisaṃsameva dassentī anatthajāle sā paribbhamāpeti, tasmā taṇhā ‘‘purisassa dutiyā’’ti vuttā. Nanu ca aññepi kilesādayo bhavanibbattipaccayāti? Saccametaṃ, na pana tathā visesapaccayo, yathā taṇhā. Tathā hi sā kusalehi vinā akusalehi, kāmāvacarādikusalehi ca vinā rūpāvacarādikusalehi bhavanibbattiyā visesapaccayo. Yato samudayasaccanti vuccatīti. Itthabhāvaññathābhāvanti itthabhāvo ca aññathābhāvo ca itthabhāvaññathābhāvo, so etassa atthīti itthabhāvaññathābhāvo, saṃsāro, taṃ itthabhāvaññathābhāvaṃ. Tattha itthabhāvo manussattaṃ, aññathābhāvo tato avasiṭṭhasattāvāsā. Itthabhāvo vā tesaṃ tesaṃ sattānaṃ paccuppanno attabhāvo, aññathābhāvo anāgatattabhāvo. Evarūpo vā aññopi attabhāvo itthabhāvo, na evarūpo aññathābhāvo. Tenevāha ‘‘itthabhāvaññathābhāvanti ettha itthabhāvo nāma ayaṃ attabhāvo’’tiādi. Saṃsaraṇaṃ saṃsāro.

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccati’’. (visuddhi. 2.619; dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199; dha. sa. aṭṭha. nidānakathā; vibha. aṭṭha. 226 saṅkhārapadaniddeso; su. ni. aṭṭha. 2.523; udā. aṭṭha. 39; itivu. aṭṭha. 14);

Tenāha ‘‘khandhadhātuāyatanānaṃ paṭipāṭi’’nti, khandhadhātuāyatanānaṃ hetuphalabhāvena aparāparappavattinti attho.

Evamādīnavaṃñatvāti ettha etamādīnavaṃ ñatvātipi paṭhanti, etaṃ sakalavaṭṭadukkhassa sambhavaṃ samudayaṃ taṇhaṃ ādīnavaṃ ñatvāti attho. Atha vā evamādīnavaṃ ñatvāti etaṃ yathāvuttaṃ saṃsārānativattanaādīnavaṃ dosaṃ ñatvā. Niggahaṇoti caturūpādānasaṅkhātassa sabbassa gahaṇassa paṭinissajjanena niggahaṇo, khandhaparinibbānena saṅkhārappavattito apagaccheyyāti evaṃ vā ettha attho daṭṭhabbo.

Taṇhuppādasuttavaṇṇanā niṭṭhitā.

10. Yogasuttavaṇṇanā



我来为您翻译这段巴利文：
9. 第九经中，以此而有健康是有，即病缘。增长的有是非有。因为这个a音节是增长义，如"防护非防护、果非果"。"酥油生酥等"中以"等"字包含油、蜜、糖等。而这里举酥油生酥等只是例示，应知包含一切病缘。或"有非有"应知是小和大的生有。因此说"在富有等"。或"有"是富有，"非有"是贫乏。"有"是增长，"非有"是衰减。爱生起是缘于那，所以说"或以有非有为因"。
"以爱为伴"是以爱为同伴。因为爱如在无水荒野中把阳焰当作水一样，以示现安慰方式对渴爱所征服的渴求众生作同伴的作用，使其对诸有等不厌倦而轮回。如是它如不考虑悬崖而取蜜的猎人一样，只显示充满种种过患的诸有中的利益而使其轮回于不利之网，所以说爱是"人的第二个"。难道其他烦恼等不也是有生起的缘吗？这是真的，但不是如爱那样的特殊缘。因为它离开善而以不善，离开欲界等善而以色界等善作为有生起的特殊缘。所以称为集谛。"如是性变异性"是如是性和变异性的如是性变异性，这是它的性质为如是性变异性，即轮回，那个如是性变异性。那里如是性是人性，变异性是其余的众生住处。或如是性是那些众生的现在自体，变异性是未来自体。或这样的其他自体是如是性，不这样的是变异性。因此说"在如是性变异性中如是性即是这个自体"等。轮转是轮回。
"蕴和界处的
相续不间断
运转称轮回"
因此说"蕴界处的相续"，意思是蕴界处以因果性而后后进行。
"如是知过患"中，也读作"知这过患"，意思是知道这整个轮回苦的生起、集、爱为过患。或者"如是知过患"是知道如上所说的不超越轮回等过患过失。"无执取"是以舍离称为四取的一切执取而无执取，或者这里应这样理解意思：以蕴般涅槃而离开诸行转起。
爱生起经注释完毕。
10. 轭经注释

10. Dasame yojentīti kammaṃ vipākena bhavādiṃ, bhavantarādīhi dukkhena sattaṃ yojenti ghaṭentīti yogā. Kāmanaṭṭhena kāmo ca so yathāvuttenatthena yogo cāti kāmayogo. Bhavayogo nāma bhavarāgoti dassetuṃ ‘‘rūpārūpabhavesū’’tiādi vuttaṃ. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhavesu, tatiyo bhavadiṭṭhisahagato yathā rajjanaṭṭhena rāgo, evaṃ yujjanaṭṭhena yogoti vutto. Catūsu saccesu aññāṇanti idaṃ suttantanayaṃ nissāya vuttaṃ. Suttantasaṃvaṇṇanā hesāti, tadantogadhattā vā pubbantādīnaṃ.

Samudayanti dve samudayā khaṇikasamudayo paccayasamudayo ca. Uppādakkhaṇo khaṇikasamudayo, paccayova paccayasamudayo. Samudayate samudayanaṃ samudayo, samudeti etasmāti samudayoti evaṃ ubhinnaṃ samudayānaṃ saddatthatopi bhedo veditabbo. Paccayasamudayaṃ pajānantopi bhikkhu khaṇikasamudayaṃ pajānāti, khaṇikasamudayaṃ pajānantopi paccayasamudayaṃ pajānāti. Paccayato hi saṅkhārānaṃ udayaṃ passato khaṇato ca nesaṃ udayadassanaṃ sukhaṃ hoti, khaṇato ca nesaṃ udayaṃ passato pageva paccayānaṃ suggahitattā paccayato dassanaṃ sukhena ijjhati. Idha pana khaṇikasamudayaṃ dassento āha ‘‘samudayanti uppatti’’nti.

Atthaṅgamopi duvidho accantatthaṅgamo, bhedatthaṅgamoti. Accantatthaṅgamo appavattinirodho, nibbānanti keci. Bhedatthaṅgamo khaṇikanirodho. Tadubhayaṃ pubbabhāge uggahaparipucchādivasena passato aññataradassanena itaradassanampi siddhameva hoti. Pubbabhāgeyeva ārammaṇavasena khayato vayato sammasanādikāle bhedatthaṅgamaṃ passanto byatirekavasena anussavādito accantatthaṅgamaṃ passati, maggakkhaṇe pana ārammaṇato accantatthaṅgamaṃ passanto asammohato itarampi passati. Idha pana bhedatthaṅgamaṃ dassento āha ‘‘atthaṅgamanti bheda’’nti. Kāmānaṃ uppattibhedaggahaṇeneva cettha yathā kāmānaṃ paṭiccasamuppannatā vibhāvitā, evaṃ kāmavatthunopīti ubhayesampi aniccatā dukkhatā anattatā ca vibhāvitāti daṭṭhabbaṃ. Madhurabhāvanti iminā kāmasannissitaṃ sukhaṃ somanassaṃ dasseti. ‘‘Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) hi vuttaṃ. Amadhurabhāvanti iminā pana kāmahetukaṃ dukkhaṃ domanassaṃ dasseti.

Phassāyatanānanti chadvārikassa phassassa kāraṇabhūtānaṃ cakkhādiāyatanānaṃ. Tenāha ‘‘cakkhādīnaṃ cakkhusamphassādikāraṇāna’’nti. Punabbhavakaraṇaṃ punobhavo uttarapadalopena, mano-saddassa viya ca purimapadassa okārantatā daṭṭhabbā. Punobhavo sīlametesanti ponobhavikā. Atha vā sīlatthena ikasaddena gamitatthattā kiriyāvācakasaddassa adassanaṃ daṭṭhabbaṃ yathā apūpabhakkhanasīlo āpūpiko. Atha vā punabbhavaṃ denti, punabbhavāya saṃvattanti, punappunabbhave nibbattentīti ponobhavikā. ‘‘Taddhitā’’ti hi bahuvacananiddesā vicittattā vā taddhitānaṃ abhidhānalakkhaṇattā vā ‘‘punabbhavaṃ dentī’’tiādīsupi atthesu ponobhavikasaddasiddhi daṭṭhabbā.

Visaṃyojenti paṭipannaṃ puggalaṃ kāmayogādito viyojentīti visaṃyogā, asubhajjhānādīni visaṃyojanakāraṇāni. Tenāha ‘‘visaṃyogāti visaṃyojanakāraṇānī’’tiādi.

Yogasuttavaṇṇanā niṭṭhitā.

Bhaṇḍagāmavaggavaṇṇanā niṭṭhitā.

2. Caravaggo

1. Carasuttavaṇṇanā



我来为您翻译这段巴利文：
10. 第十经中，"轭"是以业和果报结合有等，以其他有等和苦结合众生、联系，所以是轭。以欲求义为欲，它以如上所说义为轭，所以是欲轭。为了显示有轭即是有贪，所以说"在色无色有"等。那里第一是对生有的贪，第二是对业有的，第三是俱有见，如以贪著义为贪，如是以结合义为轭。"对四谛的无知"这是依经说的。因为这是经的注释，或因为前际等包含其中。
"集"有两种集：刹那集和缘集。生起刹那是刹那集，缘即是缘集。集起是集，从此集起是集，如是应知两种集的词义区别。比丘了知缘集也了知刹那集，了知刹那集也了知缘集。因为从缘见诸行生起和从刹那见它们生起容易，从刹那见它们生起时由于已善把握诸缘所以从缘见容易成就。这里显示刹那集而说"集即生起"。
灭没也有两种：究竟灭没和坏灭没。究竟灭没是不转起灭，有人说是涅槃。坏灭没是刹那灭。在前分以受持询问等方式见那两者时，以见其一而见另一也已成就。在前分以所缘方式从尽灭观察等时见坏灭没者，以差别方式从传闻等见究竟灭没，但在道刹那以所缘见究竟灭没者以无迷惑见其他。这里显示坏灭没而说"灭没即坏"。以把握诸欲的生灭在这里，如显示诸欲的缘起性，如是也[显示]欲事，应知也显示两者的无常性、苦性、无我性。"甜美性"以此显示依欲的乐和喜。因为说："诸比丘，缘这五欲功德而生起的乐和喜，这是诸欲的味"。但以"非甜美性"显示以欲为因的苦和忧。
"触处"是六门触的因的眼等处。因此说"眼等的眼触等因"。再有造作是再有，省略后词，应视如意字前词以o结尾。再有是习性为再有者。或者应视以习性义的ika词表达意义而不现动作词，如习惯吃蛋糕为蛋糕者。或者给予再有，导向再有，在一再有中出生为再有者。因为"接尾词"是复数说明，或因为接尾词的多样性，或因为是名相的相，应视在"给予再有"等义中再有者词的成立。
"离轭"是使行道的人从欲轭等离轭，即不净禅等离轭的因。因此说"离轭即离轭的因"等。
轭经注释完毕。
波罗提木叉分别注释完毕。
2. 行品
1. 行经注释

11. Dutiyassa paṭhame caratoti gacchantassa, caṅkamantassa vā. Uppajjati kāmavitakko vāti vatthukāmesu avītarāgatāya tādise paccaye kāmapaṭisaṃyutto vā vitakko uppajjati ce , yadi uppajjati. Byāpādavitakko vā vihiṃsāvitakko vāti āghātavinaye visesena cittassa adamitattā āghātanimitte byāpādapaṭisaṃyutto vā vitakko, leḍḍudaṇḍādīti parahiṃsanavasena vihiṃsāpaṭisaṃyutto vā vitakko uppajjati ceti sambandho. Taṃ ce bhikkhu adhivāsetīti taṃ yathāvuttaṃ kāmavitakkādiṃ yathāpaccayaṃ attano citte uppannaṃ ‘‘itipāyaṃ vitakko pāpako, itipi akusalo, itipi sāvajjo, so ca kho attabyābādhāya saṃvattatī’’tiādinā nayena paccavekkhaṇāya abhāvato adhivāseti attano cittaṃ āropetvā vāseti. Adhivāsentoyeva ca nappajahati tadaṅgādippahānavasena na paṭinissajjati. Tato eva ca na vinodeti attano cittasantānato na nudati na nīharati. Tathā avinodanato na byantīkaroti na vigatantaṃ karoti. Ātāpī pahitatto yathā tesaṃ antopi nāvasissati antamaso bhaṅgamattampi, evaṃ karoti, ayaṃ pana tathā na karotīti attho. Tathābhūto pana na anabhāvaṃ gameti anu anu abhāvaṃ na gameti. Na pajahati ce, na vinodeti ceti itiādinā ce-saddaṃ yojetvā attho veditabbo.

Evaṃbhūtoti evaṃ kāmavitakkādīhi pāpavitakkehi samaṅgibhūto. Anātāpīti kilesānaṃ ātāpayikassa vīriyassa abhāvena anātāpī. Pāputrāsalakkhaṇassa ottappassa abhāvena anottāpī. Satataṃ samitaṃ sabbakālaṃ nirantaraṃ. Kusīto hīnavīriyoti kusalehi dhammehi parihāpayitvā akusalapakkhe kucchitaṃ sīdanato kosajjasamannāgamena ca kusīto, sammappadhānavīriyābhāvena hīnavīriyo vīriyavirahitoti vuccati kathīyati. Ṭhitassāti gamanaṃ upacchinditvā tiṭṭhato. Sayanairiyāpathassa visesato kosajjapakkhikattā yathā taṃsamaṅgino bhāvitattā sambhavanti, taṃ dassetuṃ ‘‘jāgarassā’’ti vuttaṃ.

Sukkapakkhe tañce bhikkhu nādhivāsetīti āraddhavīriyassapi viharato anādimati saṃsāre cirakālabhāvitattā tathārūpapaccayasamāyoge satisammosena vā kāmavitakkādi uppajjati ce, taṃ bhikkhu attano cittaṃ āropetvā na vāseti, abbhantare na vāsetīti attho. Anadhivāsento kiṃ karoti? Pajahati chaḍḍeti. Kiṃ kacavaraṃ viya piṭakenāti? Na, apica kho taṃ vinodeti nudati nīharati. Kiṃ balibaddaṃ viya patodenāti? Na, atha kho byantīkaroti vigatantaṃ karoti, yathā tesaṃ antopi nāvasissati antamaso bhaṅgamattampi, tathā te karoti. Kathaṃ pana te tathā karoti? Anabhāvaṃ gameti anu anu abhāvaṃ gameti, vikkhambhanappahānena yathā suvikkhambhitā honti, tathā ne karotīti vuttaṃ hoti.

Evaṃbhūtotiādīsu evaṃ kāmavitakkādīnaṃ anadhivāsena suvisuddhāsayo samāno tāya ca āsayasampattiyā tannimittāya ca payogasampattiyā parisuddhasīlo indriyesu guttadvāro bhojane mattaññū satisampajaññena samannāgato jāgariyaṃ anuyutto tadaṅgādivasena kilesānaṃ ātāpanalakkhaṇena vīriyena samannāgatattā ātāpī. Sabbaso pāputrāsena samannāgatattā ottāpī satataṃ rattindivaṃ. Samitaṃ nirantaraṃ samathavipassanānuyogavasena catubbidhasammappadhānasiddhiyā āraddhavīriyo pahitatto. Nibbānaṃ pati pesitacittoti vuccati kathīyatīti attho.


我来为您翻译这段巴利文：
11. 第二品第一经中，"行走"是去的，或经行的。"生起欲寻"是由于对欲事未离贪，在那样的缘中如果生起与欲相应的寻，即若生起。"嗔寻或害寻"是由于在调伏嗔恚时特别未调服心，在嗔恚相中生起与嗔恚相应的寻，或以土块棒杖等方式以伤害他人而生起与伤害相应的寻，这是关联。
"如果比丘容忍"是对那如上所说的欲寻等随缘在自心中生起，由于没有"这样的寻是恶的，这样是不善的，这样是有过的，它确实导向自害"等方式的省察而容忍，使它住于自心。而容忍就是不断，以分断等断的方式不舍离。因此不驱除，不从自心相续中推出不除去。如是不驱除故不使成为无边际，不使成为离边。精进已舍弃使它们的边际也不残留乃至破坏，而这[比丘]不如是作，这是意思。而这样的[比丘]不令趣向无，不一再趣向无。如果不断，不驱除等，应以连接"如果"词而理解意思。
"如是"是如是具足欲寻等恶寻。"无精进"是由于无烧尽烦恼的精进而无精进。由于无以怖畏罪恶为相的愧而无愧。"常"是一切时无间。"懈怠少精进"是由于从善法退失而在不善分中恶劣沉沦，由于具足懈怠而懈怠，由于无正勤精进而少精进，说为无精进。"站立"是中断行走而站立。由于卧姿特别属于懈怠分，为了显示具足它者的状态，所以说"醒着"。
在白分中"如果比丘不容忍"是即使住于已发精进，由于在无始轮回中长时修习，在那样的缘合时由于念忘失而生起欲寻等，如果[生起]，那比丘不容许住于自心，意思是不令住于内。不容忍则作什么？断除舍弃。是否如以篮子[舍]垃圾？不，而是驱除推出除去。是否如以棍棒[驱]牛？不，而是使成为无边际，使成为离边，使它们的边际也不残留乃至破坏，如是对待它们。但如何如是对待它们？令趣向无，一再趣向无，以镇伏断使它们被善镇伏，如是对待它们，这是所说。
在"如是"等中，如是由于不容忍欲寻等而具清净志向，由于那志向成就和由此而来的行为成就而具清净戒，防护诸根门，于食知量，具足念和正知，修习警寤，由于具足以分断等方式烧尽烦恼为相的精进而精进。由于完全具足怖畏罪恶而有愧，常昼夜。持续不间断，由于修习止观而成就四正勤而精进已舍弃。说为向涅槃送心，这是意思。


Gāthāsu gehanissitanti ettha gehavāsīhi apariccattattā gehavāsisabhāvattā gehadhammattā vā gehaṃ vuccati vatthukāmo. Atha vā gehappaṭibaddhabhāvato, kilesakāmānaṃ nivāsaṭṭhānabhāvato vā gehāti vuccanti, taṃvatthukattā kāmavitakkādi gehanissitaṃ nāma. Kummaggapaṭipannoti yasmā ariyamaggassa uppathabhāvato abhijjhādayo tadekaṭṭhadhammā ca kummaggo, tasmā kāmavitakkādibahulo kummaggapaṭipanno. Mohaneyyesu mucchitoti mohasaṃvattaniyesu rūpādīsu mucchito sammatto ajjhopanno. Sambodhinti ariyamaggañāṇaṃ. Phuṭṭhanti phusituṃ pattuṃ pāpo so tādiso micchāsaṅkappagocaro puggalo abhabbo, na kadāci taṃ pāpuṇātīti attho.

Vitakkaṃ samayitvānāti yathāvuttaṃ micchāvitakkaṃ paṭisaṅkhānabhāvanābalena vūpasametvā. Vitakkūpasame ratoti navannampi mahāvitakkānaṃ accantūpasamabhūte arahatte, nibbāne eva vā ajjhāsayena rato abhirato. Bhabbo soti so yathāvutto sammāpaṭipajjamāno puggalo pubbabhāge samathavipassanābalena sabbavitakke yathārahaṃ tadaṅgādivasena vūpasametvā ṭhito vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattamaggañāṇasaṅkhātaṃ nibbānasaṅkhātañca anuttaraṃ sambodhiṃ phuṭṭhuṃ adhigantuṃ bhabbo arahā. Evamettha pāḷivaṇṇanā veditabbā.

Carasuttavaṇṇanā niṭṭhitā.

2. Sīlasuttavaṇṇanā

12. Dutiye sampannasīlāti ettha tividhaṃ sampannaṃ paripuṇṇasamaṅgimadhuravasena. Tattha –

‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;

Paṭivedemi te brahme, na ne vāretumussahe’’ti. (jā. 1.

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在偈颂中,"依家"这里,因为未被家住者舍离,因为有家住者的性质,或因为有家法性,称欲事为家。或者由于与家系缚,或由于是烦恼欲的住处而称为家,由于那是事欲,欲寻等称为依家。"行邪道"是因为贪等及与之同处诸法是邪道,因为是圣道的歧路,所以多欲寻等为行邪道。"迷醉于可迷事"是在能引生痴的色等中迷醉、陶醉、沉溺。"正觉"是圣道智。"触"是那样的恶人,行于邪思惟境界者不能触、不能得,意思是永不能达到它。
"调伏寻"是以省察修习力平息如上所说的邪寻。"乐于寻寂静"是以意乐欢喜于九大寻的究竟寂静的阿罗汉果,或只是涅槃。"能"是那如上所说正确行道的人在前分以止观力适当地以分断等方式平息一切寻而住立,增长观,依道次第能触、能证得称为阿罗汉道智和称为涅槃的无上正觉的阿罗汉。如是这里应知经文解释。
行经注释完毕。
2. 戒经注释
12. 第二经中,"具足戒"这里,具足有三种:圆满、具备、甜美。那里:
"具足稻田,
鹦鹉食之,拘私耶;
我告知你梵天,
不能阻止它们。"(本生经1.

14.1) –

Idaṃ paripuṇṇasampannaṃ nāma. ‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato’’ti (vibha. 511) idaṃ samaṅgisampannaṃ nāma. ‘‘Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ, seyyathāpi khuddamadhuṃ anīlakaṃ, evamassāda’’nti (pārā. 17) idaṃ madhurasampannaṃ nāma. Idha paripuṇṇasampannavasena atthaṃ dassento ‘‘sampannasīlāti paripuṇṇasīlā’’ti āha. Samaṅgisampannavasenapi attho yujjatiyeva, tasmā sampannasīlāti paripuṇṇasīlā hutvātipi sīlasamaṅgino hutvātipi evamettha attho daṭṭhabbo. Tattha sīlassa anavasesasamādānena akhaṇḍādibhāvappattiyā paripuṇṇasīlā, samādānato paṭṭhāya avicchindanato sīlasamaṅgino. Samādānavato hi accantavirodhidhammānuppattiyā sīlasamaṅgitā veditabbā, cetanādīnaṃ pana sīlanalakkhaṇānaṃ dhammānaṃ pavattilakkhaṇena vattabbameva natthi.

Tattha ‘‘paripuṇṇasīlā’’ti iminā atthena khettadosavigamena khettapāripūrī viya sīladosavigamena sīlapāripūrī vuttā hoti. Yathā hi khettaṃ bījakhaṇḍaṃ, vappakhaṇḍaṃ, udakakhaṇḍaṃ, ūsakhaṇḍanti catudosasamannāgataṃ aparipūraṃ hoti. Tattha bījakhaṇḍaṃ nāma yattha antarantarā bījāni khaṇḍāni vā pūtīni vā honti, tāni yattha patanti, tattha sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti, aparipūraṃ hotīti attho. Vappakhaṇḍaṃ nāma yattha akusalo bījāni vapanto antarantarā nipāteti. Evañhi sabbattha sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti. Udakakhaṇḍaṃ nāma yattha katthaci udakaṃ atibahuṃ vā hoti, na vā hoti. Tatrāpi hi sassāni na uṭṭhenti, khettaṃ khaṇḍaṃ hoti. Ūsakhaṇḍaṃ nāma yattha kassako kismiñci padese naṅgalena bhūmiṃ cattāro pañca vāre kasanto atigambhīraṃ karoti, tato ūsaṃ uppajjati. Tatrāpi hi sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti, tādisañca khettaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Tatrāpi bahumpi vapitvā appaṃ labhati. Imesaṃ pana catunnaṃ dosānaṃ vigamā khettaṃ paripuṇṇaṃ hoti, tādisañca khettaṃ mahapphalaṃ hoti mahānisaṃsaṃ. Evameva khaṇḍaṃ, chiddaṃ, sabalaṃ, kammāsanti catudosasamannāgataṃ sīlaṃ aparipūraṃ hoti, tādisañca sīlaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Imesaṃ pana catunnaṃ dosānaṃ vigamā sīlaṃ paripuṇṇaṃ hoti, tādisañca sīlaṃ mahapphalaṃ hoti mahānisaṃsaṃ.

‘‘Sīlasamaṅgino’’ti iminā panatthena sīlena samaṅgibhūtā samodhānagatā samannāgatā hutvā viharathāti idameva vuttaṃ hoti. Tattha dvīhi kāraṇehi sampannasīlatā hoti sīlavipattiyā ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena. Tadubhayampi visuddhimagge (visuddhi. 

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14.1) -
这称为圆满具足。"以此波罗提木叉律仪成就、具足、达到、具达、获得、成就、具备"这称为具备具足。"尊者,此大地下层具足,如无黑的蜜糖,如是味"这称为甜美具足。这里显示以圆满具足义的意思而说"具足戒即圆满戒"。以具备具足义的意思也适合,所以这里应知"具足戒"的意思是成为圆满戒或成为具戒。那里由于完全受持戒而达到无缺等状态为圆满戒,从受持开始不间断为具戒。因为受持者由于究竟对立法不生而应知具戒性,而对于思等戒相诸法以生起相而言更无须说。
那里以"圆满戒"此义,如田由离开田过失而圆满,说明由离开戒过失而戒圆满。因为如田具足种子缺、播种缺、水缺、盐缺四种过失而不圆满。那里种子缺是指其中种子间断坏烂,它们落在那里,那里庄稼不生,田缺不圆满的意思。播种缺是指不善者播种时间断落种。如是一切处庄稼不生,田缺。水缺是指某处水太多或无水。那里也庄稼不生,田缺。盐缺是指农夫在某处以犁耕地四五次使太深,从那里生盐。那里也庄稼不生,田缺,这样的田不大果不大益。那里虽多种也获得少。而由离开这四种过失田圆满,这样的田大果大益。如是戒具足缺、穿、杂、斑四种过失而不圆满,这样的戒不大果不大益。而由离开这四种过失戒圆满,这样的戒大果大益。
以"具戒"此义是说你们要成为具足戒、合一、具备而住。那里由两种原因成为具足戒:由见戒失的过患,和由见戒成就的功德。那两者都在清净道论(清净道论.

1.14) vitthāritaṃ . Tattha ‘‘sampannasīlāti ettāvatā ca kira bhagavā catupārisuddhisīlaṃ uddisitvā ‘pātimokkhasaṃvarasaṃvutā’ti iminā tattha jeṭṭhakasīlaṃ vitthāretvā dassetī’’ti divāvihāravāsī sumatthero āha. Antevāsiko panassa tepiṭakacūḷanāgatthero āha – ‘‘ubhayatthāpi pātimokkhasaṃvaro bhagavatā vutto, pātimokkhasaṃvaroyeva hi sīlaṃ, itarāni pana tīṇi sīlanti vuttaṭṭhānaṃ nāma atthī’’ti vatvā taṃ ananujānanto āha – ‘‘indriyasaṃvaro nāma chadvārarakkhāmattakameva, ājīvapārisuddhi dhammena samena paccayuppattimattakaṃ, paccayanissitaṃ paṭiladdhapaccaye idamatthanti paccavekkhitvā paribhuñjanamattakaṃ. Nippariyāyena pātimokkhasaṃvarova sīlaṃ. Yassa so bhinno, ayaṃ chinnasīso viya puriso hatthapāde, sesāni rakkhissatīti na vattabbo. Yassa pana so arogo, ayaṃ acchinnasīso viya puriso jīvitaṃ, sesāni puna pākatikāni katvā rakkhituṃ sakkoti. Tasmā ‘sampannasīlā’ti iminā pātimokkhasaṃvaraṃ uddisitvā ‘sampannapātimokkhā’ti tasseva vevacanaṃ vatvā taṃ vitthāretvā dassento ‘pātimokkhasaṃvarasaṃvutā’tiādimāhā’’ti.

Pātimokkhasaṃvarasīlena saṃvutāti yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhanti laddhanāmena sikkhāpadasīlena pihitakāyavacīdvārā. Evaṃbhūtā ca tena upetā samannāgatā nāma hontīti āha ‘‘upetā hutvā’’ti. Ācārena ca gocarena ca sampannāti kāyikavācasikaavītikkamasaṅkhātena ācārena, na-vesiyagocaratādisaṅkhātena gocarena ca sampannā, sampannaācāragocarāti attho. Aṇuppamāṇesūti atiparittakesu anāpattigamanīyesu. Dukkaṭadubbhāsitamattesūti apare. Dosesūti gārayhesu akusaladhammesu. Bhayato dassanasīlāti paramāṇumattampi vajjaṃ sineruppamāṇaṃ viya katvā bhāyanasīlā. Sabbasikkhākoṭṭhāsesūti mūlapaññattianupaññattisabbatthapaññattipadesapaññattiādibhedesu. Taṃ taṃ samādātabbaṃ samādāyāti yaṃ kiñci sikkhākoṭṭhāsesu mūlapaññattiādibhedesu sikkhitabbaṃ paṭipajjitabbaṃ pūritabbaṃ kāyikaṃ vācasikaṃ vā sīlaṃ, taṃ sabbaṃ sammā ādāya, sammadeva sakkaccaṃ sabbaso ca ādiyitvāti attho.

Udayaṃ passanto pañcavīsati lakkhaṇāni passatīti ‘‘avijjāsamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Taṇhāsamudayā…pe… kammasamudayā…pe… āhārasamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. Tathā avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Taṇhāsamudayā…pe… kammasamudayā…pe… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passatī’’tiādinā nayena ekekasmiṃ khandhe pañca pañca katvā vuttāni pañcavīsati udayalakkhaṇāni passati.


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1.14) 详说。那里"具足戒"到这里,据说世尊指示四遍净戒后,以"防护波罗提木叉律仪"显示其中最上戒,昼住者苏摩特长老如是说。而他的弟子三藏小龙长老说:"在两处世尊都说波罗提木叉律仪,因为只有波罗提木叉律仪是戒,其他三种称为戒的地方是没有的。"说后不同意那个而说:"根律仪只是守护六门而已,活命遍净只是如法平等获得资具而已,依资具只是省察已得资具为此义而受用而已。无比喻地只有波罗提木叉律仪是戒。谁破坏它,如断头的人[不能保护]手足,不可说他将守护其余。但谁的它无损,如未断头的人[能保护]生命,能使其余恢复正常而守护。所以以'具足戒'指示波罗提木叉律仪后,说'具足波罗提木叉'为它的同义词,为显示它详说而说'防护波罗提木叉律仪'等。"
"以波罗提木叉律仪戒防护"是以得名为守护它、保护它,解脱它、使其脱离堕恶趣等苦的学处戒关闭身语门。而如是成为具足具备它,所以说"具足"。"具足行处"是以称为身语不违犯的行,以称为非妓院行处等的行处而具足,意思是具足行和行处。"微细"是极微小的应入不犯。其他人说是恶作恶语而已。"过失"是应责备的不善法。"见畏"是习惯于将极微细的罪过视如须弥山而怖畏。"一切学处分"是根本制、随制、一切处制、部分制等差别。"受持彼彼应受持"是任何在学处分的根本制等差别中应学、应行、应圆满的身或语戒,都正确受持,意思是善加完全受持。
见生起见二十五相是:"由无明生起故色生起,以缘生起义见色蕴生起。由爱生起...由业生起...由食生起故色生起,以缘生起义见色蕴生起。见生相时也见色蕴生起。见色蕴生起时见这五相。如是由无明生起故受生起,以缘生起义见受蕴生起。由爱生起...由业生起...由触生起故受生起,以缘生起义见受蕴生起。见生相时也见受蕴生起。见受蕴生起时见这五相。"如是以每蕴五相的方式说的见二十五生起相。


Vayaṃ passanto pañcavīsati lakkhaṇāni passatīti ‘‘avijjānirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Taṇhānirodhā…pe… kammanirodhā…pe… āhāranirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. Rūpakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Avijjānirodhā…pe… taṇhānirodhā…pe… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passatī. Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati’’tiādinā nayena ekekasmiṃ khandhe pañca pañca katvā vuttāni pañcavīsati vayalakkhaṇāni passati. Pesitattoti nibbānaṃ pati pesitacitto. Kathayantīti tathāvidhaṃ bhikkhuṃ buddhādayo ariyā ācikkhanti.

Yataṃcareti vāyamamāno careyya, caṅkamanādivasena gamanaṃ kappentopi ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamatī’’tiādinā (vibha. 432) nayena vuttappadhānavīriyaṃ karonto ghaṭento vāyamanto yathā akusaladhammā pahīyanti, kusaladhammā bhāvanāpāripūriṃ gacchanti, evaṃ gamanaṃ kappeyyāti attho. Esa nayo sesesupi. Yatamenaṃ pasārayeti etaṃ pasāretabbaṃ hatthapādādiṃ yataṃ yatamāno yathāvuttavīriyasamaṅgī hutvā pasāreyya, sabbattha padhānaṃ na jaheyyāti adhippāyo.

Idāni yathā paṭipajjanto yataṃ yatanto nāma hoti, taṃ paṭipadaṃ dassetuṃ ‘‘uddha’’ntiādi vuttaṃ. Tattha uddhanti upari. Tiriyanti parito, puratthimadisādivasena samantato disābhāgesūti attho. Apācīnanti heṭṭhā. Yāvatā jagato gatīti yattakā sattasaṅkhārabhedassa lokassa pavatti, tattha sabbatthāti attho. Ettāvatā anavasesatā sammasanañāṇassa visayaṃ saṅgahetvā dasseti. Samavekkhitāti samā hetunā ñāyena avekkhitā, aniccādivasena vipassitāti vuttaṃ hoti. Dhammānanti sattasuññānaṃ. Khandhānanti rūpādīnaṃ pañcannaṃ khandhānaṃ. Udayabbayanti udayañca vayañca. Idaṃ vuttaṃ hoti – upari tiriyaṃ adhoti tidhā saṅgahite sabbasmiṃ loke atītādibhedabhinnānaṃ pañcupādānakkhandhasaṅkhātānaṃ sabbesaṃ rūpārūpadhammānaṃ aniccādisammasanādhigatena udayabbayañāṇena pañcavīsatiyā ākārehi udayaṃ, pañcavīsatiyā ākārehi vayaṃ samavekkhitā samanupassitā bhaveyyāti.

Cetosamathasāmīcinti cittasaṃkilesānaṃ accantavūpasamanato cetosamathasaṅkhātassa ariyamaggassa anucchavikaṃ paṭipadāñāṇadassanavisuddhiṃ. Sikkhamānanti paṭipajjamānaṃ bhāventaṃ ñāṇaparamparā nibbattentaṃ. Sadāti sabbakālaṃ rattiñceva divā ca. Satanti catusampajaññasamannāgatāya satiyā satokārī. Evampettha gāthāvaṇṇanā daṭṭhabbā. Sesamettha suviññeyyameva.

Sīlasuttavaṇṇanā niṭṭhitā.

3. Padhānasuttavaṇṇanā

13. Tatiye uttamavīriyānīti seṭṭhavīriyāni visiṭṭhassa atthassa sādhanato. Māro dhiyyati etthāti māradheyyaṃ, kilesamārassa pavattiṭṭhānabhūtaṃ, taṃ tebhūmakavaṭṭanti āha ‘‘tebhūmakavaṭṭasaṅkhātaṃ māradheyya’’nti. Jātimaraṇato jātaṃ bhayaṃ jātimaraṇabhayaṃ, jātimaraṇameva vā bhayahetuto bhayanti jātimaraṇabhayaṃ. Tenāha ‘‘jātiñca maraṇañca…pe… bhayassā’’ti sesaṃ uttānameva.

Padhānasuttavaṇṇanā niṭṭhitā.



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见坏灭见二十五相是:"由无明灭故色灭,以缘灭义见色蕴坏灭。由爱灭...由业灭...由食灭故色灭,以缘灭义见色蕴坏灭。见变异相时也见色蕴坏灭。见色蕴坏灭时见这五相。由无明灭...由爱灭...由触灭故受灭,以缘灭义见受蕴坏灭。见变异相时也见受蕴坏灭。见受蕴坏灭时见这五相。"如是以每蕴五相的方式说的见二十五坏灭相。"已舍弃"是已向涅槃舍心。"他们说"是佛等圣者宣说那样的比丘。
"行有制"是努力而行,即使以经行等方式进行时,也以"为了未生恶不善法不生而生欲努力"等方式所说的精进努力奋斗,使不善法断除,善法修习圆满而进行,这是意思。其余也是这个方法。"有制伸展"是有制努力成就如上所说的精进而伸展这应伸展的手足等,意思是不放弃一切处的精进。
现在为显示如何行道为有制努力,说"上"等。那里"上"是上方。"横"是遍,意思是东方等一切方分。"下"是下方。"乃至世间行"是有情行蕴差别的世间的一切运转,意思是那里一切处。至此显示包含思惟智的无余境界。"观察"是以因以理观察,意思是以无常等观照。"诸法"是无有情的。"诸蕴"是色等五蕴。"生灭"是生和灭。这是所说 - 在上横下三处摄的一切世间中,以无常等思惟所得的生灭智,以二十五行相见生,以二十五行相见灭,应观察观见过去等差别的一切色无色法称为五取蕴。
"心寂静妥当"是由于永息心染故称为心寂静的圣道之适宜的行道智见清净。"学习"是行道修习产生智相续。"常"是一切时昼夜。"念"是以具足四正知的念而有念。如是这里应知偈颂解释。这里其余易知。
戒经注释完毕。
3. 精进经注释
13. 第三经中,"最上精进"是最胜精进,因为成就特胜义。"在这里魔被克制"为魔域,是烦恼魔活动处所,即三界轮回,所以说"称为三界轮回的魔域"。生死所生的怖畏是生死怖畏,或生死由于是怖畏因而为生死怖畏。所以说"生和死...为怖畏"。其余显明。
精进经注释完毕。

4. Saṃvarasuttavaṇṇanā

14. Catutthe saṃvarādīnaṃ sādhanavasena padahati etehīti padhānāni. Saṃvarantassa uppannavīriyanti yathā abhijjhādayo na uppajjanti, evaṃ satiyā upaṭṭhāne cakkhādīnaṃ pidahane analasassa uppannavīriyaṃ. Pajahantassāti vinodentassa. Uppannavīriyanti tasseva pahānassa sādhanavasena pavattavīriyaṃ. Bhāventassa uppannavīriyanti etthāpi eseva nayo. Samādhinimittanti samādhi eva. Purimuppannasamādhi hi parato uppajjanakasamādhissa kāraṇaṃ hotīti ‘‘samādhinimitta’’nti vuttaṃ.

Upadhivivekattāti khandhūpadhiādiupadhīhi vivittattā vinissaṭattā. Taṃ āgammāti taṃ nibbānaṃ maggena adhigamahetu. Rāgādayo virajjanti ettha, etenāti virāgo. Evaṃ nirodhopi daṭṭhabbo. Yasmā idha bojjhaṅgamissakavasena icchitā, tasmā ‘‘ārammaṇavasena vā adhigantabbavasena vā’’ti vuttaṃ. Tattha adhigantabbavasenāti tanninnatāvasena. Vossaggapariṇāminti vossaggavasena pariṇāmitaṃ pariccajanavasena ceva pakkhandanavasena ca pariṇāmanasīlaṃ. Tenāha ‘‘dve vossaggā’’tiādi. Khandhānaṃ pariccajanaṃ nāma tappaṭibaddhakilesappahānavasenāti yenākārena vipassanā kilese pajahati, tenevākārena tannimittakkhandhe ca pajahatīti vattabbataṃ arahatīti āha ‘‘vipassanā…pe… pariccajatī’’ti. Yasmā vipassanā vuṭṭhānagāminibhāvaṃ pāpuṇantī ninnapoṇapabbhārabhāvena ekaṃsato nibbānaṃ pakkhandatīti vattabbataṃ labhati, maggo ca samucchedavasena kilese khandhe ca rāgaṃ pariccajati, tasmā yathākkamaṃ vipassanāmaggānaṃ vasena pakkhandanapariccāgavossaggā veditabbā. Vosaggatthāyāti pariccāgavossaggatthāya ceva pakkhandanavossaggatthāya ca. Pariṇamatīti pariccajati. Taṃ pana pariṇāmanaṃ vuṭṭhānagāminibhāvappattiyā ceva ariyamaggabhāvappattiyā ca icchitanti āha ‘‘vipassanābhāvañca maggabhāvañca pāpuṇātī’’ti. Sesapadesūti ‘‘dhammavicayasambojjhaṅgaṃ bhāvetī’’tiādīsu sesasambojjhaṅgakoṭṭhāsesu.

Bhaddakanti abhaddakānaṃ nīvaraṇādipāpadhammānaṃ vikkhambhanena rāgavigamanena ekantahitattā dullabhattā ca bhaddakaṃ sundaraṃ. Na hi aññaṃ samādhinimittaṃ evaṃ dullabhaṃ rāgassa ujuvipaccanīkabhūtaṃ atthi. Anurakkhatīti ettha anurakkhanā nāma adhigatasamādhito yathā parihāni na hoti, evaṃ paṭipattisāsana-tappaṭipakkhavigamanenāti āha ‘‘samādhī’’tiādi. Aṭṭhikasaññādikāti aṭṭhikajjhānādikā. Saññāsīsena hi jhānaṃ vadati. Sesamettha uttānameva.

Saṃvarasuttavaṇṇanā niṭṭhitā.

5. Paññattisuttavaṇṇanā



我来为您翻译这段巴利文：
4. 防护经注释
14. 第四经中,"以成就防护等由此精进"为诸精进。"防护者的已生精进"是为使贪等不生起,如是在念现起时不懈怠地关闭眼等的已生精进。"断者"是除去者。"已生精进"是为成就那断除而转起的精进。在"修习者的已生精进"这里也是这个方法。"定相"就是定。因为先前生起的定是后来生起的定的因,所以说"定相"。
"由离执"是由离开蕴执等执而出离。"缘彼"是以道证得彼涅槃为因。贪等在此由此离贪为离贪。灭也应如是见。因为这里以觉支相杂而求,所以说"以所缘或以应证得"。那里"以应证得"是以倾向彼。"舍转向"是以舍转向、以舍离及倾向而有转向性。所以说"二舍"等。称为舍离诸蕴是由断除与之相系的烦恼,因为随观照以何行相断烦恼,以彼行相断以彼为相的诸蕴应说,所以说"观照...舍离"。因为观照达到出起趣向时以倾向、趋向、临近而应说必定倾向涅槃,道也以断绝方式舍离烦恼和蕴的贪,所以应依观照和道的次第而知倾向舍和舍离舍。"为舍"是为舍离舍和倾向舍。"转向"是舍离。而那转向是达到出起趣向性和达到圣道性而求,所以说"达到观照性和道性"。"其余处"是在"修习择法觉支"等其余觉支分。
"善"是由镇伏不善的盖等恶法、由离贪而唯一利益,由难得而善美。因为没有其他定相如是难得而与贪正相违。"守护"这里称为守护是为使已得定不退失,如是以修行教法及除去其对治,所以说"定"等。"骨想等"是骨禅等。因为以想为首而说禅。这里其余显明。
防护经注释完毕。
5. 施设经注释

15. Pañcame attabhāvo etesaṃ atthīti attabhāvino, tesaṃ attabhāvīnaṃ. Tenāha ‘‘attabhāvavantāna’’nti. Yāva chattiṃsāya indānaṃ āyuppamāṇaṃ, tāva paṇīte kāme paribhuñjīti mandhāturājā kira ekadivasaṃ attano pariṇāyakaratanaṃ pucchi – ‘‘atthi nu kho manussalokato ramaṇīyataraṃ ṭhāna’’nti. Kasmā deva evaṃ bhaṇasi, kiṃ na passasi candimasūriyānaṃ ānubhāvaṃ, nanu etesaṃ ṭhānaṃ ito ramaṇīyataranti? Rājā cakkaratanaṃ purakkhatvā tattha agamāsi.

Cattāro mahārājāno ‘‘mandhātumahārājā āgato’’ti sutvā ‘‘tāvamahiddhiko mahārājā na sakkā yuddhena paṭibāhitu’’nti sakarajjaṃ niyyātesuṃ. So taṃ gahetvā puna pucchi – ‘‘atthi nu kho ito ramaṇīyataraṃ ṭhāna’’nti. Athassa tāvatiṃsabhavanaṃ kathayiṃsu. ‘‘Tāvatiṃsabhavanaṃ, deva, ramaṇīyaṃ, tattha sakkassa devarañño ime cattāro mahārājāno pāricārikā dovārikabhūmiyaṃ tiṭṭhanti. Sakko devarājā mahiddhiko mahānubhāvo. Tassimāni upabhogaṭṭhānāni – yojanasahassubbedho vejayantapāsādo, pañcayojanasatubbedhā sudhammadevasabhā, diyaḍḍhayojanasatiko vejayantaratho, tathā erāvaṇo hatthī, dibbarukkhasahassappaṭimaṇḍitaṃ nandanavanaṃ, cittalatāvanaṃ, phārusakavanaṃ, yojanasatubbedho pāricchattako koviḷāro, tassa heṭṭhā saṭṭhiyojanāyāmā paññāsayojanavitthārā pañcadasayojanubbedhā jayasumanapupphavaṇṇā paṇḍukambalasilā, yassā mudutāya sakkassa nisīdato upaḍḍhakāyo anuppavisatī’’ti.

Taṃ sutvā rājā tattha gantukāmo cakkaratanaṃ abbhukkiri. Taṃ ākāse uṭṭhahi saddhiṃ caturaṅginiyā senāya. Atha dvinnaṃ devalokānaṃ vemajjhato cakkaratanaṃ otaritvā pathaviyā āsanne ṭhāne aṭṭhāsi saddhiṃ pariṇāyakaratanappamukhāya caturaṅginiyā senāya. Rājā ekakova attano ānubhāvena tāvatiṃsabhavanaṃ agamāsi. Sakko ‘‘mandhātā āgato’’ti sutvā tassa paccuggamanaṃ katvā ‘‘svāgataṃ, mahārāja, sakaṃ, te mahārāja, anusāsa mahārājā’’ti vatvā saddhiṃ nāṭakehi rajjaṃ dve bhāge katvā ekaṃ bhāgamadāsi. Rañño tāvatiṃsabhavane patiṭṭhitamattasseva manussagandhasarīranissandādimanussabhāvo vigacchi, devaloke pavattivipākadāyino aparapariyāyavedanīyassa kammassa katokāsattā sabbadā soḷasavassuddesikatāmālāmilāyanādidevabhāvo pāturahosi. Tassa sakkena saddhiṃ paṇḍukambalasilāya nisinnassa akkhinimisanamattena nānattaṃ paññāyati. Taṃ asallakkhentā devā sakkassa ca tassa ca nānatte muyhanti. So tattha dibbasampattiṃ anubhavamāno tadā manussānaṃ asaṅkhyeyyāyukatāya yāva chattiṃsa sakkā upapajjitvā cutā, tāva sakkarajjaṃ kāretvā ‘‘kiṃ me iminā upaḍḍharajjenā’’ti atitto kāmehi tato cavitvā attano uyyāne patito manussaloke utukakkhaḷatāya vātātapena phusitagatto kālamakāsi. Tena vuttaṃ ‘‘devaloke pana yāva chattiṃsāya indānaṃ āyuppamāṇaṃ, tāva paṇīte kāme paribhuñjī’’ti.

Paññattisuttavaṇṇanā niṭṭhitā.

6. Sokhummasuttavaṇṇanā



我来为您翻译这段巴利文：
15. 第五经中,"有此身体"为有身体者,他们的有身体者。所以说"具身体者"。"享受殊胜欲乐直至三十六因陀罗的寿量"是曼驮多王据说有一天问他的辅相宝:"有比人间更可意的地方吗?"[辅相说:]"天主为何这样说,难道不见日月的威力吗,他们的处所岂不是比这里更可意?"王以轮宝为前往那里。
四大王听到"曼驮多大王来了",想"如此大威力的大王不能以战争抵挡",便献出自己的王国。他得到那个后又问:"有比这里更可意的地方吗?"于是他们告诉他三十三天界。"天主,三十三天界可意,那里四大王为帝释天王的侍者站在门卫处。帝释天王大神力大威德。他的这些受用处:一千由旬高的毗阇延多宫殿,五百由旬高的善法会堂,一百五十由旬的毗阇延多车,也是[一百五十由旬的]伊罗婆那象,以千天树庄严的难陀园、奇多罗树园、粗恶园,一百由旬高的波利阇多拘毗罗罗树,其下六十由旬长五十由旬宽十五由旬高如胜须摩那花色的黄金石,以其柔软当帝释坐时身体陷入一半。"
听到这个王想去那里而举起轮宝。它与四兵升入空中。然后从两天界中间轮宝下降停在靠近地面处与以辅相宝为首的四兵一起。王独自以自己威力去三十三天界。帝释听到"曼驮多来了",出迎他说"欢迎,大王,这是你的,大王,请统治,大王",与舞女分王国为二分给一分。王刚住在三十三天界时人的气味身流等人性消失,由于天界异熟果报的其他业得到机会而常现起十六岁相貌花不凋等天性。他与帝释坐在黄金石上[二人]只有眨眼的差别。不察觉这个的天人迷惑帝释和他的差别。他在那里享受天界成就,那时由于人寿无量,直到三十六位帝释生起死去,他做帝释王后"这半王国于我何用"而不满欲乐,从那里死后堕于自己的园林,在人间被时节恶劣的风吹日晒触身而死。所以说"在天界享受殊胜欲乐直至三十六因陀罗的寿量"。
施设经注释完毕。
6. 微妙经注释

16. Chaṭṭhe sukhumalakkhaṇappaṭivijjhanakānīti aniccādisukhumalakkhaṇānaṃ paṭivijjhanakāni. Sukhumalakkhaṇapariggāhakañāṇenāti sukhumalakkhaṇapariggāhakena ñāṇena. Parato jānitvāti avasavattanena aññato jānitvā. Saṅkhārā hi ‘‘mā bhijjiṃsū’’ti icchitāpi bhijjanteva, tasmā te avasavattitāya pare nāma. Sā ca nesaṃ paratā aniccadassane pākaṭā hotīti vuttaṃ ‘‘iminā hi padena aniccānupassanā kathitā’’ti. Sesaṃ uttānameva.

Sokhummasuttavaṇṇanā niṭṭhitā.

7-10. Paṭhamaagatisuttādivaṇṇanā

17-20. Sattame chandāgatinti ettha sandhivasena saralopoti dassento āha ‘‘chandena agati’’nti. Chandāti hetumhi nissakkavacananti āha ‘‘chandenā’’ti, pemenāti attho. Chandasaddo hettha taṇhāpariyāyo, akusalacchandapariyāyo vā. Sesesūti ‘‘dosāgatiṃ gacchatī’’tiādīsu.

Ettha ca yo ‘‘ayaṃ me mittoti vā, sandiṭṭhoti vā, ñātakoti vā, lañcaṃ vā pana me detī’’ti chandavasena assāmikaṃ sāmikaṃ karoti, ayaṃ chandena akattabbaṃ karoti nāma. Yo ‘‘ayaṃ me verī’’ti cirakālānubaddhaveravasena vā, taṅkhaṇuppannakodhavasena vā sāmikaṃ assāmikaṃ karoti, ayaṃ dosena akattabbaṃ karoti nāma. Yo pana mandattā momūhattā yaṃ vā taṃ vā ayuttaṃ akāraṇaṃ vatvā assāmikaṃ sāmikaṃ karoti, ayaṃ mohena akattabbaṃ karoti nāma. Yo pana ‘‘ayaṃ rājavallabhoti vā visame corādike visamāni vā kāyaduccaritādīni samādāya vattanena visamanissito vā, anatthampi me kareyyā’’ti bhīto assāmikaṃ sāmikaṃ karoti, ayaṃ bhayena akattabbaṃ karoti nāma.

Yo pana kiñci bhājento ‘‘ayaṃ me sandiṭṭho vā sambhatto vā’’ti pemavasena atirekaṃ deti, ‘‘ayaṃ me verī’’ti dosavasena ūnakaṃ deti , yo muyhanto dinnādinnaṃ ajānamāno kassaci ūnaṃ, kassaci adhikaṃ deti, ‘‘ayaṃ imasmiṃ adīyamāne mayhaṃ anatthampi kareyyā’’ti sīto kassaci atirekaṃ deti, so catubbidhopi yathānukkamena chandāgatiādīni gacchanto akattabbaṃ karoti nāma.

Nihīyati tassa yasoti tassa agatigāmino kittiyasopi parivārayasopi nihīyati parihāyati. Yassati tena kittīyatīti hi yaso, kitti thutighoso. Yassati tena purecarānucarabhāvena parivārayatīti yaso, parivāro. Aṭṭhamanavamadasamāni uttānatthāneva.

Caravaggo dutiyo.

4. Cakkavaggo

1. Cakkasuttavaṇṇanā

31. Catutthassa paṭhame cattāri cakkānīti ettha cakkaṃ nāma dārucakkaṃ, ratanacakkaṃ, dhammacakkaṃ, iriyāpathacakkaṃ, sampatticakkanti pañcavidhaṃ. Tattha ‘‘yaṃ panidaṃ, samma, rathakāracakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehī’’ti (a. ni. 3.15) idaṃ dārucakkaṃ. ‘‘Pitarā pavattitaṃ cakkaṃ anuvattetī’’ti (saṃ. ni. 1.215) idaṃ ratanacakkaṃ. ‘‘Mayā pavattitaṃ cakka’’nti (su. ni. 562; bu. vaṃ. 27.17; jā. 1.1.104; 1.5.100, 103) idaṃ dhammacakkaṃ. ‘‘Catucakkaṃ navadvāra’’nti (saṃ. ni. 1.29, 109) idaṃ iriyāpathacakkaṃ. ‘‘Cattārimāni, bhikkhave, cakkāni yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ pavattatī’’ti (a. ni. 

我来为您翻译这段巴利文：
16. 第六经中,"通达微妙相"是通达无常等微妙相。"以把握微妙相的智"是以把握微妙相的智。"知后"是由不自在而知他。因为诸行即使欲求"不要坏"也必定坏,所以它们以不自在性为他。而它们的他性在见无常时明显,所以说"以此句说无常随观"。其余显明。
微妙经注释完毕。
7-10. 第一不正行经等注释
17-20. 第七经中,"欲不正行",这里为显示以联系而省略音而说"以欲不正行"。"欲"是从格表示因,所以说"以欲",意思是以爱。这里欲字是爱的同义词,或不善欲的同义词。"其余"是在"行瞋不正行"等中。
这里,谁以"这是我的朋友"或"熟人"或"亲戚",或"给我贿赂"而以欲使非主成为主,这称为以欲做不应做。谁以"这是我的敌人"而以长期随逐的怨恨或当时生起的忿怒使主成为非主,这称为以瞋做不应做。而谁因愚痴昏迷说任何不当无因而使非主成为主,这称为以痴做不应做。而谁以"这是王所宠爱的"或依止不正的盗贼等或以受持不正的身恶行等而行的不正依止者,[想]"他会对我作不利"而恐惧使非主成为主,这称为以畏做不应做。
而谁分配某物时以"这是我的熟人或亲友"而以爱给予过多,以"这是我的敌人"而以瞋给予过少,谁因迷惑不知已给未给而给某人少某人多,以"这人若不给会对我作不利"而恐惧给某人过多,他这四种依次称为行欲不正行等做不应做。
"他的名声衰退"是那行不正行者的称誉名声和眷属名声衰退损减。因为"以此称扬"为名声,赞扬声名。因为"以此为前后随从"为名声,眷属。第八第九第十[经]义显明。
行品第二。
4. 轮品
1. 轮经注释
31. 第四[品]第一[经]中,"四轮",这里轮名有五种:木轮、宝轮、法轮、威仪轮、成就轮。那里"朋友,这车匠轮六个月六夜完成"这是木轮。"随转父所转轮"这是宝轮。"我所转轮"这是法轮。"四轮九门"这是威仪轮。"比丘们,这四轮,诸天人具足它们而四轮运转"这是

4.31) idaṃ sampatticakkaṃ. Idhāpi etadeva adhippetanti āha ‘‘cattāri sampatticakkāni vattantī’’ti. Anucchavike deseti puññakiriyāya sammāpaṭipattiyā anurūpadese. Sevanaṃ kālena kālaṃ upasaṅkamanaṃ. Bhajanaṃ bhattivasena payirupāsanaṃ. Attano sammā ṭhapananti attano cittasantānassa yoniso ṭhapanaṃ. Saddhādīsu nivesananti āha ‘‘sace’’tiādi. Idameva cettha pamāṇanti idameva pubbekatapuññatāsaṅkhātaṃ sampatticakkaṃ eva etesu sampatticakkesu pamāṇabhūtaṃ itaresaṃ kāraṇabhāvato . Tenāha ‘‘yena hī’’tiādi. So eva ca katapuñño puggalo attānaṃ sammā ṭhapeti akatapuññassa tadabhāvato.

Cakkasuttavaṇṇanā niṭṭhitā.

2. Saṅgahasuttavaṇṇanā

32. Dutiye tassa dānameva dātabbanti pabbajitassa pabbajitaparikkhāraṃ pattacīvarādi, gihino gihiparikkhāraṃ vatthāvudhayānasayanādi dātabbaṃ. Sabbanti sabbaṃ upakāraṃ. Makkhetvā nāseti makkhibhāve ṭhatvā. Telena viya makkhetīti satadhotatelena makkheti viya. Atthavaḍḍhanakathāti hitāvahakathā. Kathāgahaṇañcettha nidassanamattaṃ, paresaṃ hitāvaho kāyappayogopi atthacariyā. Aṭṭhakathāyaṃ pana vacippayogavaseneva atthacariyā vuttā. Samānattatāti sadisabhāvo, samānaṭṭhāne ṭhapanaṃ, taṃ panassa samānaṭṭhapanaṃ attasadisatākaraṇamukhena ekasambhogatā. Attano sukhuppattiyaṃ tassa ca dukkhuppattiyaṃ tena dukkhena attanā ekasambhogatāti āha ‘‘samānasukhadukkhabhāvo’’ti. Sā ca samānasukhadukkhatā ekato nisajjādinā pākaṭā hotīti dassento ‘‘ekāsane’’tiādimāha.

Tattha jātiyā hīno bhogena adhiko dussaṅgaho hoti. Na hi sakkā tena saddhiṃ ekaparibhogo kātuṃ jātiyā hīnattā. Tassa tathā akariyamāne ca so kujjhati bhogena adhikattā, tasmā so dussaṅgaho. Bhogena hīno jātiyā adhikopi dussaṅgaho hoti. So hi ‘‘ahaṃ jātimā’’ti bhogasampannena saddhi ekaparibhogaṃ icchati, tasmiṃ akariyamāne kujjhati. Ubhohipi hīno susaṅgaho hoti. Na hi so itarena saddhiṃ ekaparibhogaṃ icchati jātiyā hīnabhāvato, na akariyamāno kujjhati bhogena hīnabhāvato. Ubhohi sadisopi susaṅgahoyeva. Sadisabhāveneva itarena saha ekaparibhogassa paccāsīsāya, akaraṇe ca tassa kujjhanassa abhāvato. Bhikkhu dussīlo dussaṅgaho hoti. Na hi sakkā tena saddhiṃ ekaparibhogaṃ kātuṃ, akariyamāne ca kujjhati. Sīlavā pana susaṅgaho hoti. Sīlavā hi adīyamānepi kismiñci āmise akariyamānepi saṅgahe na kujjhati, aññaṃ attanā saddhiṃ paribhogaṃ akarontampi na pāpakena cittena passati pesalabhāvato. Tato eva paribhogopi anena saddhiṃ sukaro hoti, tasmā gihi ce, ubhohi sadiso. Pabbajito ce, sīlavā puggalo . Evaṃ samānattatāya saṅgahetabbo. Tenevāha ‘‘so sace gahaṭṭhassa jātiyā pabbajitassa sīlena sadiso hoti, tassāyaṃ samānattatā kātabbā’’ti. Sesaṃ suviññeyyameva.

Saṅgahasuttavaṇṇanā niṭṭhitā.

3. Sīhasuttavaṇṇanā

33. Tatiye sīhoti parissayasahanato paṭipakkhahananato ca ‘‘sīho’’ti laddhanāmo migādhipati. Cattāroti samānepi sīhajātibhāve vaṇṇavisesādisiddhena visesena cattāro sīhā. Te idāni nāmato vaṇṇato āhārato dassetvā idhādhippetasīhaṃ nānappakārato vibhāvetuṃ ‘‘tiṇasīho’’tiādi āraddhaṃ. Tiṇabhakkho sīho tiṇasīho purimapade uttarapadalopena yathā ‘‘sākapatthivo’’ti (pāṇini 2.

我来为您翻译这段巴利文：
4.31) 成就轮。这里也是指这个,所以说"四成就轮转"。"适宜处"是适合修福行正行的地方。"亲近"是时常往访。"结交"是以敬爱而亲近。"正安置自己"是如理安置自己的心相续。"住立于信等"所以说"如果"等。"这即是这里的标准"是这称为宿世福业的成就轮即是这些成就轮中的标准,因为它是其他[轮]的因。所以说"因为谁"等。而只有那有福德的人才正安置自己,因为无福德者无此。
轮经注释完毕。
2. 摄受经注释
32. 第二经中,"应施给他"是应施给出家者出家资具钵衣等,施给在家者在家资具衣武器车乘床等。"一切"是一切利益。"抹杀"是住于抹杀性。"如油涂抹"是如以百炼油涂抹。"增益义语"是导向利益语。这里说语是譬喻而已,对他人有利的身业也是利行。但在义注中只依语业说利行。"同等性"是相似性,置于同等处,而他的置于同等是以作同己为门而同受用。在自己生起乐和他生起苦时与彼苦同受用,所以说"同苦乐性"。而那同苦乐性以同坐等而明显,所以说"一座"等。
那里生低财富高者难摄受。因为生低不能与他同受用。当不如是做时他因财富高而瞋怒,所以他难摄受。财富低生高者也难摄受。因为他[想]"我高生"而欲与富有者同受用,当不如是做时瞋怒。两者都低者易摄受。因为他因生低不欲与他人同受用,不做时也因财富低而不瞋怒。两者相等者也易摄受。因为以相等性期望与他人同受用,不做时也不瞋怒。破戒比丘难摄受。因为不能与他同受用,不做时他瞋怒。而持戒者易摄受。因为持戒者即使不给任何资具不做摄受也不瞋怒,因贤善性也不以恶心看待不与自己同受用者。正因如此与他同受用也容易,所以如果是在家者,[应]两者相等。如果是出家者,[应]是持戒人。如是应以同等性摄受。所以说"如果他与在家者同生或与出家者同戒,应对他作此同等性"。其余易知。
摄受经注释完毕。
3. 狮子经注释
33. 第三经中,"狮子"是因耐受危难和击破对敌而得名"狮子"的兽王。"四"是虽同为狮子种,由色等成就的差别而有四种狮子。现在从名、色、食显示它们,为显示此处所说狮子的种种相而开始说"草狮"等。食草的狮子为草狮,前分略去后分,如"菜王"(巴尼尼2.;

1.60). Kāḷavaṇṇatāya kāḷasīho. Tathā paṇḍusīho. Tenāha ‘‘kāḷagāvisadiso, paṇḍupalāsavaṇṇagāvisadiso’’ti ca. Rattakambalassa viya kesaro kesarakalomo etassa atthīti kesarī. Lākhāparikammakatehi viya pādapariyantehīti ca yojanā.

Kammānubhāvasiddhaadhipaccamahesakkhatāhi 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 samappabhāvo ca sīho. Samānosmīti desanāmattaṃ, samappabhāvatāya eva na bhāyati. Sakkāyadiṭṭhibalavatāyāti ‘‘ke aññe amhehi uttaritarā, atha kho mayameva mahābalā’’ti evaṃ balātimānanimittāya ahaṃkārahetubhūtāya sakkāyadiṭṭhiyā balavabhāvena. Sakkāyadiṭṭhiyā pahīnattāti nirahaṃkārattā attasinehassa suṭṭhu samugghātattā na bhāyati.

Tathātathāti sīhasadisatādinā tena tena pakārena attānaṃ kathesīti vatvā tamatthaṃ vivaritvā dassetuṃ ‘‘sīhoti kho’’tiādi vuttaṃ.

Katamahābhinīhārassa lokanāthassa bodhiyā niyatabhāvappattiyā ekantabhāvī buddhabhāvoti katvā ‘‘tīsu pāsādesu nivāsakālo , magadharañño paṭiññādānakālo, pāyāsassa paribhuttakālo’’tiādinā abhisambodhito purimāvatthāpi sīhasadisā katvā dassitā. Bhāvini bhūtūpacāropi hi lokavohāro. Vijjābhāvasāmaññato dvivijjaṃ itaravijjampi ekajjhaṃ gahetvā paṭiccasamuppādasammasanato taṃ puretarasiddhaṃ viya katvā āha ‘‘tisso vijjā sodhetvā’’ti. Anulomapaṭilomato pavattañāṇassa vasena ‘‘yamakañāṇamanthanenā’’ti vuttaṃ.

Tattha viharantassāti ajapālanigrodhamūle viharantassa. Ekādasame divaseti sattasattāhato paraṃ ekādasame divase. Acalapallaṅketi isipatane dhammacakkappavattanatthaṃ nisinnapallaṅke. Tampi hi kenaci appaṭivattiyaṃ dhammacakkappavattanatthaṃ nisajjāti katvā vajirāsanaṃ viya acalapallaṅkaṃ vuccati. Imasmiñca pana padeti ‘‘dveme, bhikkhave, antā’’tiādinayappavatte ca imasmiṃ saddhammakoṭṭhāse. Dhammaghoso…pe… dasasahassilokadhātuṃ paṭicchādesi ‘‘sabbattha ṭhitā suṇantū’’ti adhiṭṭhānena. Soḷasahākārehīti dukkhapariññā, samudayappahānaṃ, nirodhasacchikiriyā, maggabhāvanāti ekekasmiṃ magge cattāri cattāri katvā soḷasahi ākārehi.

Paṭhamena nayena abhisambodhito purimatarāvatthāpi avassaṃbhāvitāya gahetvā sīhasadisataṃ dassetvā idāni abhisambuddhāvatthāsu eva sīhasadisataṃ dassetuṃ ‘‘aparo nayo’’tiādi āraddhaṃ. Aṭṭhahi kāraṇehīti ‘‘tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgato’’ti (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.3.78; a. ni. aṭṭha. 1.1.170; udā. aṭṭha. 18; itivu. aṭṭha. 38; theragā. aṭṭha. 1.3; bu. vaṃ. aṭṭha. 1.2 nidānakathā; mahāni. aṭṭha. 14; paṭi. ma. 

我来为您翻译这段巴利文：
1.60)。因黑色为黑狮。如是白狮。所以说"如黑牛,如褐叶色牛"。有如红毯般的鬃毛者为鬃狮。与涂赤漆般的足端等结合。
以业威力成就的主权大能性而为一切兽群之王。从金窟等是说"狮子的住处行为如是"。
"平等安置"是以一切分平等安置于地。"拉"是向前拉。"运"是向面前运。"破坏"是毁灭。"二十杖"处为牛。
"同狮"是同生同光耀的狮子。"我相同"是说法而已,因为光耀相同而不怖。"以有身见力"是以"谁比我们更胜,而我们才是大力"如是由力慢为相的我执为因的有身见的有力性。"因断有身见"是因无我执、善断除自爱而不怖。
"如是如是"是说他以狮子相似等那种方式说自己,说后为开显其义而说"称为狮子"等。
因为已作大誓愿的世间导师已得定性菩提而一向成就佛性,所以以"住于三殿时,对摩揭陀王允诺时,享用乳粥时"等方式,显示从证菩提之前的状态也如狮子。因为世间语言也有于未来转用现在。由于智的相通,合取二智和其他智,由于思惟缘起而说那先前成就,所以说"清净三明"。由于顺逆转起智而说"以双智搅拌"。
"住于那里"是住于阿阇波罗尼拘律树下。"第十一日"是七七日后第十一日。"不动跏趺"是为转法轮坐于仙人堕处的跏趺。因为那也为不被任何所转为转法轮而坐,所以如金刚座称为不动跏趺。"在这句"是在"比丘们,这两端"等方式转起的这正法分。法音...遍覆十千世界是以"愿一切住者听"的决意。"以十六行相"是苦遍知、集断除、灭作证、道修习,在每道各四而为十六行相。
以第一方式显示从证菩提之前的状态也因必定发生而取为如狮子后,现在为显示只在证悟状态中如狮子而开始说"另一方法"等。"以八因"是"如是来故如来,如是去故如来,来如相故如来,证悟如法实性故如来,由如见故如来,由如语故如来,由如作故如来,以胜义故如来"

1.37) evaṃ vuttehi aṭṭhahi tathāgatasādhakehi kāraṇehi. Yadipi bhagavā bodhipallaṅke nisinnamatteva abhisambuddho na jāto, tathāpi tāya nisajjāya nisinnova panujja sabbaṃ parissayaṃ abhisambuddho jāto. Tathā hi taṃ ‘‘aparājitapallaṅka’’nti vuccati, tasmā ‘‘yāva bodhipallaṅkā vā’’ti vatvā tena aparitussanto ‘‘yāva arahattamaggañāṇā vā’’ti āha.

Itisakkāyoti ettha itisaddo nidassanattho. Tena sakkāyo sarūpato parimāṇato paricchedato ca dassitoti āha ‘‘ayaṃ sakkāyo’’tiādi. ‘‘Ayaṃ sakkāyo’’ti iminā pañcupādānakkhandhā sarūpato dassitā. ‘‘Ettako sakkāyo’’ti iminā te parimāṇato dassitā. Tassa ca parimāṇassa ekantikabhāvaṃ dassentena ‘‘na ito bhiyyo sakkāyo atthī’’ti vuttaṃ. Sabhāvatoti salakkhaṇato. Sarasatoti sakiccato. Pariyantatoti parimāṇapariyantato. Paricchedatoti yattake ṭhāne tassa pavattitassa paricchindanato. Parivaṭumatoti pariyosānappavattito. Sabbepi pañcupādānakkhandhā dassitā honti yathāvuttena vibhāgena. Ayaṃ sakkāyassa samudayo nāmāti ayaṃ āhārādisakkāyassa samudayo nāma. Tenāha ‘‘ettāvatā’’tiādi. Atthaṅgamoti nirodho. ‘‘Āhārasamudayā āhāranirodhā’’ti ca asādhāraṇameva taṃ gahetvā sesesu ādi-saddena saṅgaṇhāti.

Paṇṇāsalakkhaṇapaṭimaṇḍitanti paṇṇāsaudayavayalakkhaṇavibhūsitaṃ samudayatthaṅgamaggahaṇato. Khīṇāsavattāti anavasesaṃ sāvasesañca āsavānaṃ parikkhīṇattā. Anāgāmīnampi hi bhayaṃ cittutrāsañca na hotīti. Ñāṇasaṃvego bhayatupaṭṭhānapaññā. Itarāsaṃ pana devatānanti akhīṇāsavadeve sandhāya vadati. Bhoti dhammālapanamattanti sabhāvakathanamattaṃ.

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 ñāṇaṃ sarūpato dassetuṃ ‘‘paṭivedhañāṇaṃ nāmā’’tiādi vuttaṃ. Yasmā tassa ñāṇassa paṭividdhattā 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 dukkha’’nti ca ‘‘pariññeyya’’nti ca ‘‘pariññāta’’nti ca evaṃ tiparivaṭṭaṃ, taṃyeva dvādasākāraṃ. Tanti desanāñāṇaṃ. Esa bhagavā. Appaṭipuggaloti paṭinidhibhūtapuggalarahito. Ekasadisassāti nibbikārassa.

Sīhasuttavaṇṇanā niṭṭhitā.

4. Aggapasādasuttavaṇṇanā



我来为您翻译这段巴利文：
1.37) 如是所说的八个成就如来的因。虽然世尊仅坐于菩提座时还未成正觉,但以那座位坐着驱除一切危难而成正觉。如是那称为"不败座",所以说"乃至菩提座",以此不满足而说"乃至阿罗汉道智"。
"如是有身"这里"如是"字表示显示。以此显示有身的自性、数量和界限,所以说"这有身"等。以"这有身"显示五取蕴的自性。以"如是多有身"显示它们的数量。为显示那数量的确定性而说"没有比这更多的有身"。"以自性"是以自相。"以自味"是以自作用。"以边际"是以数量边际。"以界限"是以它转起所在处的界定。"以围绕"是以终局转起。一切五取蕴以如所说的分别而显示。"这名为有身集"是这名为食等有身集。所以说"如是"等。"灭没"是灭。以"从食集从食灭"等取其不共,以"等"字摄其余。
"庄严以五十相"是以五十生灭相庄严,因取集灭。"因漏尽"是因完全和部分漏尽。因为不还者也无怖畏和心惊。智警惕是怖现起慧。"其他诸天"是说未漏尽天。"尊者"是法称呼而已。
"轮"是师命轮。而它从法而来为法轮。那里从圣弟子的证悟法而来为法轮。从其他[众生]的教法而来为法轮。在两种中智为主,所以以智为首说"证智和说智"。现在为显示那智的自性而说"名为证智"等。因为由于通达那智,世尊能向所化众生显示那六万方法,所以那六万方法与那智一起成就,因此为显示[此义]而说"以六万方法通达"。"三转"是"此是苦"及"应遍知"及"已遍知"如是三转,那即是十二行相。"那"是说智。"这"是世尊。"无对偶者"是无替代之人。"同一"是无变异。
狮子经注释完毕。
4. 最上净信经注释

34. Catutthe aggesu pasādāti seṭṭhesu pasādā. Aggā vā pasādāti seṭṭhabhūtā pasādā. Seṭṭhavacano hettha aggasaddo. Purimasmiṃ atthavikappe aggasaddena buddhādiratanattayaṃ vuccati. Tesu bhagavā tāva asadisaṭṭhena, guṇavisiṭṭhaṭṭhena, asamasamaṭṭhena ca aggo. So hi mahābhinīhāraṃ dasannaṃ pāramīnaṃ pavicayañca ādiṃ katvā bodhisambhāraguṇehi ceva buddhaguṇehi ca payojanehi ca sesajanehi asadisoti asadisaṭṭhenapi aggo. Ye cassa te guṇā mahākaruṇādayo, tehi sesasattānaṃ guṇehi visiṭṭhaṭṭhenapi sabbasattuttamatāya aggo. Ye pana purimakā sammāsambuddhā sabbasattehi asamā, tehi saddhiṃ ayameva rūpakāyaguṇehi ceva dhammakāyaguṇehi ca samoti asamasamaṭṭhenapi aggo. Tathā dullabhapātubhāvato acchariyamanussabhāvato bahujanahitasukhāvahato adutiyaasahāyādibhāvato ca bhagavā loke aggoti vuccati. Yathāha –

‘‘Ekapuggalassa, bhikkhave, pātubhāvo dullabho lokasmiṃ. Katamassa ekapuggalassa? Tathāgatassa arahato sammāsammuddhassa. Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujana…pe… sammāsambuddho. Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.171-173).

Dhammasaṅghā aññadhammasaṅghehi asadisaṭṭhena visiṭṭhaguṇatāya dullabhapātubhāvādinā ca aggā. Tathā hi tesaṃ svākkhātatādisuppaṭipannatādiguṇavisesehi aññe dhammasaṅghasadisā appataraṃ nihīnā vā natthi, kuto seṭṭhā. Sayameva tehi visiṭṭhaguṇatāya seṭṭhā. Tathā dullabhuppādaacchariyabhāvabahujanahitasukhāvahaadutiyāsahāyādisabhāvā ca te. Yadaggena hi bhagavā dullabhapātubhāvo, tadaggena dhammasaṅghāpīti. Acchariyādīsupi eseva nayo. Evaṃ aggesu seṭṭhesu uttamesu pavaresu guṇavisiṭṭhesu pasādāti aggappasadā.

Dutiyasmiṃ panatthe yathāvuttesu aggesu buddhādīsu uppattiyā aggabhūtā pasādā aggappasādā. Ye pana ariyamaggena āgatā aveccappasādā, te ekanteneva aggabhūtā pasādāti aggappasādā. Yathāha – ‘‘idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hotī’’tiādi (saṃ. ni. 5.1037-1038). Aggavipākattāpi cete aggappasādā. Vuttampi cetaṃ – ‘‘agge kho pana pasannānaṃ aggo vipāko’’ti (a. ni. 4.34; itivu. 90).

Apadā vātiādīsu vā-saddo samuccayattho, na vikappattho. Yathā ‘‘anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhatī’’ti (ma. ni. 1.17) ettha anuppanno ca uppanno cāti attho. Yathā ca ‘‘bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā’’ti ettha bhūtānañca sambhavesīnañcāti attho. Yathā ca ‘‘aggito vā udakato vā mithubhedato vā’’ti (dī. ni. 2.152) ettha aggito ca udakato ca mithubhedato cāti attho, evaṃ ‘‘apadā vā…pe… aggamakkhāyatī’’ti (a. ni. 

我将为您直译这段巴利文：
34. 在"最上之信"中，"最上"是指最殊胜的。或说"最上的信"即成为最胜的信。这里"最上"一词是表示最胜的意思。在第一种解释中，"最上"一词是指佛等三宝。其中，世尊首先因为无与伦比、功德殊胜、无等伦的特质而为最上。他从大誓愿、修习十波罗蜜开始，以菩提资粮功德、佛陀功德和利益而言，皆与其他人无可比拟，因此以无与伦比而为最上。又以他所具有的大悲等功德，超胜于其他众生的功德，是一切众生中最上者，故为最上。又如过去诸正等正觉者与一切众生无等伦，而今世尊在色身功德和法身功德上与他们相等，故以无等伦的特质而为最上。同样，因为出现稀有、成为稀有人、给众生带来利益安乐、无二无伴等特质，世尊被称为世间最上。如说：
"诸比丘，一人之出现于世间甚为稀有。是何一人？即如来、阿罗汉、正等正觉者。诸比丘，有一人出现于世间时，即是稀有人之出现。诸比丘，有一人出现于世间时，即是为众多……乃至……正等正觉者之出现。诸比丘，有一人出现于世间时，即是无二、无伴、无比、无等、无对、无等伦、二足众中最上者之出现。是何一人？即如来、阿罗汉、正等正觉者。"
法僧二宝因与其他法僧无可比拟、具殊胜功德、出现稀有等特质而为最上。确实，以善说等及善行等殊胜功德而言，没有其他法和僧能相等或更胜，何况能超胜？他们以自身殊胜功德而为最上。同样地，他们也具有出现稀有、稀有性、利益众生、无二无伴等特质。因为世尊出现稀有，同样地法僧二宝也是稀有。对于稀有等其他特质也是如此。如是，对最上、最胜、最尊、最妙、功德殊胜者的信心即是最上信。
而在第二种解释中，对前述最上的佛等（三宝）所生起的最上信心即是最上信。特别是以圣道所得的不动信，必定是最上的信心，故为最上信。如说："诸比丘，于此，圣弟子对佛具足不动信"等。又因为能得最上果报，所以这些也是最上信。这也曾说过："信仰最上者，得最上果报。"
在"无足或"等句中，"或"字是表示连接义，不是选择义。如"未生的欲漏生起，已生的欲漏增长"中，意为"未生的和已生的"。又如"为了已生众生的住立，为了求生众生的摄受"中，意为"已生的和求生的"。又如"或从火，或从水，或从离间"中，意为"从火和从水和从离间"。如是，"无足或……乃至……称为最上"中……

4.34; itivu. 90) etthāpi apadā ca dvipadā cāti sampiṇḍanavasena attho daṭṭhabbo. Tena vuttaṃ ‘‘vā-saddo samuccayattho, na vikappattho’’ti.

Rūpinoti rūpavanto. Na rūpinoti arūpino. Saññinoti saññavanto. Na saññinoti asaññino. ‘‘Apadā vā’’tiādisabbapadehi kāmabhavo, rūpabhavo, arūpabhavo, ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo, saññibhavo, asaññibhavo, nevasaññināsaññibhavoti navavidhepi bhave sattepi anavasesato pariyādiyitvā dasseti. Ettha hi rūpiggahaṇena kāmabhavo, rūpabhavo, pañcavokārabhavo, ekavokārabhavo ca dassito, arūpiggahaṇena arūpabhavo, catuvokārabhavo ca dassito, saññibhavādayo pana sarūpeneva dassitā. Apadādiggahaṇena kāmabhavapañcavokārabhavasaññibhavānaṃ ekadesova dassito.

Kasmā panettha yathā adutiyasutte ‘‘dvipadānaṃ aggo’’ti dvipadā eva gahitā, evaṃ dvipadaggahaṇameva akatvā apadādiggahaṇaṃ katanti? Vuccate – adutiyasutte tāva seṭṭhataravasena dvipadaggahaṇameva kataṃ. Imasmiñhi loke seṭṭho nāma uppajjamāno apadacatuppadabahupadesu na uppajjati, dvipadesuyeva uppajjati. Kataresu dvipadesu? Manussesu ceva devesu ca. Manussesu uppajjamāno sakalalokaṃ vase vattetuṃ samattho buddho hutvā uppajjati, devesu uppajjamāno dasasahassilokadhātuṃ vase vattanako mahābrahmā hutvā uppajjati, so tassa kappiyakārako vā ārāmiko vā sampajjati. Iti tatopi seṭṭhataravasenesa dvipadānaṃ aggoti tattha vuttaṃ. Idha pana anavasesapariyādānavasena evaṃ vuttaṃ ‘‘yāvatā, bhikkhave, sattā apadā vā…pe… nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyatī’’ti . Niddhāraṇe cetaṃ sāmivacanaṃ. Ma-kāro padasandhikaro, aggo akkhāyatīti padavibhāgo. Tenevāha ‘‘guṇehi aggo’’tiādi.

Aggo vipāko hotīti agge sammāsambuddhe pasannānaṃ yo pasādo aggo seṭṭho uttamakoṭibhūto vā, tasmā tassa vipākopi aggo seṭṭho uttamakoṭibhūto uḷāratamo paṇītatamo hoti. So pana pasādo duvidho lokiyalokuttarabhedato. Tesu lokiyassa tāva –

‘‘Ye keci buddhaṃ saraṇaṃ gatāse,

Na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ,

Devakāyaṃ paripūressanti. (dī. ni. 2.332; itivu. aṭṭha. 90; saṃ. ni. 1.37);

‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassa. (dī. ni. aṭṭha. 1.6; itivu. aṭṭha. 90);

‘‘Sataṃ hatthī sataṃ assā, sataṃ assatarīrathā;

Sataṃ kaññāsahassāni, āmukkamaṇikuṇḍalā;

Ekassa padavītihārassa, kalaṃ nāgghanti soḷasiṃ’’. (cūḷava. 305);

‘‘Sādhu kho, devānaminda, buddhaṃ saraṇagamanaṃ hoti, buddhaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhiggaṇhanti dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 

我将为您直译这段巴利文：
在"无足或"等句中，也应当理解为"无足和二足"等连接的意思。因此说"或字是表示连接义，不是选择义"。
"有色"即具有色者。"无色"即无色者。"有想"即具有想者。"无想"即无想者。以"无足或"等一切词，是要显示遍摄无余九种有情：欲有、色有、无色有、一蕴有、四蕴有、五蕴有、有想有、无想有、非想非非想有。这里以"有色"显示欲有、色有、五蕴有和一蕴有，以"无色"显示无色有和四蕴有，而有想等则直接以自相显示。以"无足"等显示欲有、五蕴有、有想有的一部分。
为什么在这里不像《无二经》中只说"二足中最上"那样只取二足，而要说无足等呢？答：在《无二经》中只取二足是基于最胜的意义。因为在此世间，最胜者出现时不会出现在无足、四足、多足中，只会出现在二足中。是哪些二足中？在人和天中。出生为人时，成为能统治整个世间的佛陀；出生为天时，成为能统治十千世界的大梵天，他成为佛陀的侍者或园丁。因此那里说"二足中最上"是基于最胜义。而这里是要显示遍摄无余，所以这样说："诸比丘，凡是众生，无足或……乃至……非想非非想者，如来被称为其中最上。"这是所有格表示择出。"ma"音是连接词，"称为最上"是词的分析。因此说"以功德最上"等。
"得最上果报"即对最上的正等正觉者生信者，其信是最上、最胜、达至最高，故其果报也是最上、最胜、达至最高、最殊胜、最微妙。此信有二种：世间和出世间。其中世间的：
"凡皈依佛者，
必不堕恶趣；
舍此人身后，
当充满天众。"
"称扬佛陀名，身生喜悦时；
此喜实殊胜，胜得阎浮提。"
"百象与百马，百骡拉战车，
十万饰璎珞，众多美少女；
不及于佛陀，一步之十六。"
"善哉天帝，皈依佛确实如此。天帝，因皈依佛的缘故，某些众生身坏命终后，往生善趣天界。他们在十方面胜过其他诸天：天寿、天色、天乐、天名声、天主权、天色境、天声境、天香境、天味境、天触境。"

4.341) –

Evamādīnaṃ suttapadānaṃ vasena pasādaphalavisesayogo veditabbo, tasmā so apāyadukkhavinivattanena saddhiṃ sampattibhavesu sukhavisesadāyakova daṭṭhabbo.

Lokuttaro pana sāmaññaphalavipākadāyako vaṭṭadukkhavinivattako. Sabbopi cāyaṃ pasādo paramparāya vaṭṭadukkhaṃ vinivattetiyeva. Vuttañhetaṃ –

‘‘Yasmiṃ samaye, bhikkhave, ariyasāvako attano saddhaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti, ujugatacittassa pāmojjaṃ jāyati, pamuditassa pīti jāyati…pe… nāparaṃ itthattāyāti pajānātī’’ti.

Dhammāti sabhāvadhammā. Saṅkhatāti samecca sambhūya paccayehi katāti saṅkhatā, sapaccayā dhammā. Hetūhi paccayehi ca na kehici katā saṅkhatāti asaṅkhatā, apaccayo nibbānaṃ. Saṅkhatānaṃ pariyositabhāvena ‘‘asaṅkhatā’’ti puthuvacanaṃ. Virāgo tesaṃ aggamakkhāyatīti tesaṃ saṅkhatāsaṅkhatadhammānaṃ yo virāgasaṅkhāto asaṅkhatadhammo, so sabhāveneva saṇhasukhumabhāvato santatarapaṇītatarabhāvato gambhīrādibhāvato madanimmadanādibhāvato aggaṃ seṭṭhaṃ uttamaṃ pavaranti vuccati. Yadidanti nipāto, yo ayanti attho. Madanimmadanotiādīni sabbāni nibbānavevacanāni. Tenevāha ‘‘virāgotiādīni nibbānasseva nāmānī’’ti. Rāgamadādayoti ādi-saddena mānamadapurisamadādike saṅgaṇhāti . Sabbā pipāsāti kāmapipāsādikā sabbā pipāsā. Sabbe ālayā samugghātaṃ gacchantīti kāmālayādikā sabbepi ālayā samugghātaṃ yanti. Vaṭṭānīti kammavaṭṭavipākavaṭṭāni. Taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā.

Aggo vipāko hotīti etthāpi –

‘‘Ye keci dhammaṃ saraṇaṃ gatāse…pe…’’. (dī. ni. 2.332; saṃ ni. 1.37);

‘‘Dhammoti kittayantassa, kāye bhavati yā pīti…pe…’’. (dī. ni. aṭṭha. 1.6; itivu. aṭṭha. 90);

‘‘Sādhu kho, devānaminda, dhammaṃ saraṇagamanaṃ hoti, dhammaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce…pe… dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –

Evamādīnaṃ suttapadānaṃ vasena dhamme pasādassa phalavisesayogo veditabbo.

Saṅghā vā gaṇā vāti janasamūhasaṅkhātā yāvatā loke saṅghā vā gaṇā vā. Tathāgatasāvakasaṅghoti aṭṭhaariyapuggalasamūhasaṅkhāto diṭṭhisīlasāmaññena saṃhato tathāgatassa sāvakasaṅgho. Aggamakkhāyatīti attano sīlasamādhipaññāvimuttiādiguṇavisesena tesaṃ saṅghānaṃ aggo seṭṭho uttamo pavaroti vuccati. Yadidanti yāni imāni. Cattāri purisayugāni yugaḷavasena, paṭhamamaggaṭṭho paṭhamaphalaṭṭhoti idamekaṃ yugaḷaṃ, yāva catutthamaggaṭṭho catutthaphalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugāni. Aṭṭha purisapuggalāti purisapuggalavasena eko paṭhamamaggaṭṭho, eko paṭhamaphalaṭṭhoti iminā nayena aṭṭha purisapuggalā. Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni, veneyyavasena panevaṃ vuttaṃ. Esa bhagavato sāvakasaṅghoti yānimāni yugaḷavasena cattāri yugāni pāṭiyekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho. Āhuneyyotiādīni vuttatthāneva. Idhāpi –

‘‘Ye keci saṅghaṃ saraṇaṃ gatāse…pe…’’. (dī. ni. 2.332; saṃ. ni. 1.37);

‘‘Saṅghoti kittayantassa, kāye bhavati yā pīti…pe…’’. (dī. ni. aṭṭha. 

我将为您直译这段巴利文：
应当通过这些经句了知信心的殊胜果报，因此应当知道它不仅能避免恶趣之苦，还能在善趣中带来殊胜快乐。
而出世间的信则能带来沙门果报，能止息轮回之苦。所有这些信心最终都能止息轮回之苦。如说：
"诸比丘，圣弟子忆念自己的信心时，其心不被贪欲缠缚，不被嗔恚缠缚……乃至……不被愚痴缠缚，其心在那时变得正直。心正直者生欢悦，欢悦者生喜……乃至……了知不再有后有。"
"诸法"即自性法。"有为"即由因缘和合而作为有为，是有因缘的诸法。不由任何因和缘所作为有为的即是"无为"，即无因的涅槃。因为有为法有多种，所以"无为"用复数。"离贪为其最上"即在这些有为无为法中，以离贪为名的无为法，因其本性极其微细、更为寂静殊妙、深奥等特质、能除憍慢等特质而称为最上、最胜、最尊、最妙。"即是"是语词，意为"这是"。"除憍慢"等都是涅槃的同义词。因此说"离贪等是涅槃的名称"。"贪慢等"中的"等"字包括慢心、男子慢等。"一切渴爱"即欲爱等一切渴爱。"一切执著都被根除"即欲执等一切执著都被根除。"轮回"即业轮和果报轮。"爱"即一切一百零八种爱。
在"得最上果报"中也是：
"凡皈依法者……乃至……"
"称扬法名时，身生喜悦……乃至……"
"善哉天帝，皈依法确实如此。天帝，因皈依法的缘故，某些……乃至……天触境。"
应当通过这些经句了知对法的信心能带来殊胜果报。
"僧伽或群体"即世间所有称为人群的僧伽或群体。"如来声闻僧"即由八圣补特伽罗组成，以见和戒的共同而结合的如来声闻僧。"称为最上"即以自身的戒、定、慧、解脱等殊胜功德而称为这些僧团中最上、最胜、最尊、最妙。"即是"即这些。"四双士夫"以双的方式，初道者和初果者为一双，乃至第四道者和第四果者为一双，如是为四双士夫。"八辈士夫"以个别方式，一个初道者，一个初果者，如是方式共八辈士夫。这里"士夫"或"补特伽罗"是同义词，但依所化机而如是说。"此为世尊声闻僧"即以双的方式为四双，个别则为八辈士夫，此为世尊声闻僧。"应供养"等意义如前所说。这里也：
"凡皈依僧者……乃至……"
"称扬僧名时，身生喜悦……乃至……"

1.6; itivu. aṭṭha. 90);

‘‘Sādhu kho, devānaminda, saṅghaṃ saraṇagamanaṃ hoti, saṅghaṃ saraṇagamanahetu kho, devānaminda…pe… dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –

Ādīnaṃ suttapadānaṃ vasena saṅghe pasādassa phalavisesayogo tassa aggavipākatā ca veditabbā. Tathā anuttariyapaṭilābho sattamabhavādito paṭṭhāya vaṭṭadukkhasamucchedo anuttarasukhādhigamoti evamādiuḷāraphalanipphādanavasena aggavipākatā veditabbā.

Gāthāsu aggatoti agge ratanattaye, aggabhāvato vā pasannānaṃ. Aggaṃ dhammanti aggasabhāvaṃ buddhasubodhiṃ dhammasudhammataṃ saṅghasuppaṭipattiṃ, ratanattayassa anaññasādhāraṇaṃ uttamasabhāvaṃ, dasabalādisvākkhātatādisuppaṭipannatādiguṇasabhāvaṃ vā. Vijānatanti vijānantānaṃ. Evaṃ sādhāraṇato aggappasādavatthuṃ dassetvā idāni asādhāraṇato taṃ vibhāgena dassetuṃ ‘‘agge buddhe’’tiādi vuttaṃ. Tattha pasannānanti aveccappasādena ca itarappasādena ca pasannānaṃ adhimuttānaṃ. Virāgūpasameti virāge upasame ca, sabbassa rāgassa sabbesaṃ kilesānaṃ accantavirāgahetubhūte accantaupasamahetubhūte cāti attho. Sukheti vaṭṭadukkhakkhayabhāvena saṅkhārūpasamasukhabhāvena sukhe.

Aggasmiṃ dānaṃ dadatanti agge ratanattaye dānaṃ dadantānaṃ deyyadhammaṃ pariccajantānaṃ. Tattha dharamānaṃ bhagavantaṃ catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā, parinibbutaṃ bhagavantaṃ uddissa dhātucetiyādike upaṭṭhahantā pūjentā sakkarontā buddhe dānaṃ dadanti nāma. ‘‘Dhammaṃ pūjessāmā’’ti dhammadhare puggale catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā dhammañca ciraṭṭhitikaṃ karontā dhamme dānaṃ dadanti nāma. Tathā ariyasaṅghaṃ catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā taṃ uddissa itarasmimpi tathā paṭipajjantā saṅghe dānaṃ dadanti nāma. Aggaṃ puññaṃ pavaḍḍhatīti evaṃ ratanattaye pasannena cetasā uḷāraṃ pariccāgaṃ uḷārañca pūjāsakkāraṃ pavattentānaṃ divase divase aggaṃ uḷāraṃ kusalaṃ upacīyati. Idāni tassa puññassa aggavipākatāya aggabhāvaṃ dassetuṃ ‘‘aggaṃ āyū’’tiādi vuttaṃ. Tattha āyūti dibbaṃ vā mānusaṃ vā aggaṃ uḷāraṃ paramaṃ āyu pavaḍḍhati uparūpari brūhati. Vaṇṇoti rūpasampadā. Yasoti parivārasampadā. Kittīti thutighoso. Sukhanti kāyikaṃ cetasikañca sukhaṃ. Balanti kāyabalañceva ñāṇabalañca.

Aggassa ratanattayassa dānaṃ dātā. Atha vā aggassa deyyadhammassa dānaṃ uḷāraṃ katvā tattha puññaṃ pavattetā. Aggadhammasamāhitoti aggena pasādadhammena dānādidhammena ca saṃhito samannāgato acalappasādayutto, tassa vā vipākabhūtehi bahujanassa piyamanāpatādidhammehi yutto. Aggappatto pamodatīti yattha yattha sattanikāye uppanno, tattha tattha aggabhāvaṃ seṭṭhabhāvaṃ adhigato, aggabhāvaṃ vā lokuttaramaggaphalaṃ adhigato pamodati abhiramati paritussatīti.

Aggapasādasuttavaṇṇanā niṭṭhitā.

5. Vassakārasuttavaṇṇanā



我将为您直译这段巴利文：
"善哉天帝，皈依僧确实如此。天帝，因皈依僧的缘故……乃至……天触境。"
应当通过这些经句了知对僧的信心能带来殊胜果报及其最上果报性。同样，应当了知获得无上[果报]、从第七有开始断除轮回之苦、证得无上乐等殊胜果报的成就，即是其最上果报性。
在偈颂中，"最上"即对最上三宝，或因最上性而信仰者。"最上法"即最上自性、佛的正觉、法的善法性、僧的善行，或三宝不共他的最上自性，或十力等善说性、善行性等功德自性。"了知"即了知者。如是显示共通的最上信事已，现在为显示不共的，故说"最上佛"等。其中"信者"即以不动信和其他信而信解者。"离贪寂静"即于离贪和寂静，即一切贪、一切烦恼的究竟离贪因和究竟寂静因的意思。"乐"即以轮回苦灭尽性、行寂静乐性而为乐。
"于最上布施"即对最上三宝行布施、舍施物者。其中，以四资具供养、供奉、恭敬在世的世尊，或为纪念般涅槃的世尊而供养、供奉、恭敬舍利塔等，称为对佛布施。说"我们要供养法"而以四资具供养、供奉、恭敬持法之人，并令法久住，称为对法布施。同样，以四资具供养、供奉、恭敬圣僧，或为此而对其他[僧众]如是行，称为对僧布施。"最上福增长"即如是以信心对三宝行殊胜布施和殊胜供养恭敬者，日日增长最上殊胜善业。现在为显示此福德以最上果报而为最上，故说"最上寿"等。其中"寿"即天或人的最上、殊胜、最胜寿命增长、增上。"色"即容貌圆满。"名声"即眷属圆满。"誉"即称赞之声。"乐"即身乐和心乐。"力"即身力和智力。
对最上三宝行施者。或是对最上施物行施，于此转起殊胜福德者。"具最上法"即具足最上信法和施等法，成就不动信，或具足其果报性的为众人所爱乐等法。"得最上欢喜"即无论生于何等有情众中，皆证得最上性、最胜性，或证得最上性的出世间道果而欢喜、喜乐、满足。
最上信经注释结束。
5. 雨时[婆罗门]经注释

35. Pañcame ariye ñāyeti saṃkilesato ārakattā ariye niddose parisuddhe niyyānikadhammabhāvato ñāye kāraṇeti attho. Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenātī ñāyo, ariyamaggo. So eva ca sampāpakahetubhāvato kāraṇanti vuccati. Idha pana saha vipassanāya ariyamaggo adhippetoti āha ‘‘sahavipassanake magge’’ti. Gāthāsu ‘‘ñāyaṃ dhamma’’nti etthāpi eseva nayo.

Vassakārasuttavaṇṇanā niṭṭhitā.

6. Doṇasuttavaṇṇanā

36. Chaṭṭhe ukkāhi dhāriyamānāhīti dīpikāhi dhāriyamānāhi, daṇḍadīpikāsu jāletvā dhāriyamānāsu māpitattāti vuttaṃ hoti. Tañhi nagaraṃ ‘‘maṅgaladivase sukhaṇe sunakkhattaṃ mā atikkamī’’ti rattimpi ukkāsu dhāriyamānāsu māpitaṃ. Ukkāsu ṭhāti ukkaṭṭhā, ukkāsu vijjotayantīsu ṭhitā patiṭṭhitāti mūlavibhūjādipakkhepena (pāṇini 3.2.5) saddasiddhi veditabbā. Niruttinayena vā ukkāsu ṭhitāsu ṭhitā āsīti ukkaṭṭhā. Apare pana bhaṇanti ‘‘bhūmibhāgasampattiyā manussasampattiyā upakaraṇasampattiyā ca sā nagarī ukkaṭṭhaguṇayogato ukkaṭṭhāti nāmaṃ labhatī’’ti. Setabyanti tassa nagarassa nāmaṃ. Taṃ pana kassapadasabalassa jātanagaranti āha ‘‘atīte kassapasammāsambuddhassa jātanagara’’nti.

Vijjantarikāyāti vijjuniccharaṇakkhaṇe. Antaratoti hadaye. Antarāti ārambhanibbattīnaṃ vemajjhe. Antarikāyāti antarāḷe. Ettha ca ‘‘tadantaraṃ ko jāneyya (a. ni. 6.44; 10.75), etesaṃ antarā kappā gaṇanato asaṅkhyeyyā (bu. vaṃ. 28.3), antarantarā kathaṃ opapātetī’’ti (ma. ni. 


我会按照您的要求将巴利文直译成简体中文,并遵循您提出的具体要求。以下是译文:
35. 第五,在"圣道"中,"圣"是因远离污染,"道"是因为是无过、清净、出离之法的缘由,这是其意义。由于确定地趣向涅槃,或由于通过此而通达涅槃,故称为"道",即圣道。正因为它是能达到(涅槃)的因,所以称为"缘由"。这里是指包含观智的圣道,因此说"包含观智的道"。在偈颂中说到"正法之道",这里也是同样的道理。
《雨时经注》终
6. 《杜那经注》
36. 第六经中,"被举着火炬"是指被举着灯火,意思是说因为在木杖灯火点燃后被举着而建造。那座城市是因为"在吉祥之日良辰吉时不要错过"而在夜晚举着火炬时建造的。"乌卡塔"(Ukkaṭṭhā)是因为在火炬中而得名,即在火炬照耀时而建立,这种词形变化应按照根本变化等(pāṇini 3.2.5)的语法规则来理解。或者按照语源学的方法,因为在火炬竖立时而建立,所以称为"乌卡塔"。其他人则说:"因为具备土地殊胜性、人民殊胜性和资具殊胜性,那座城市因与殊胜功德相应而得名'乌卡塔'"。"谢塔毗"(Setabya)是那座城市的名字。这是迦叶正等正觉者的诞生之城,因此说"过去迦叶,因此说"过去迦叶

2.426) ca ādīsu viya kāraṇavemajjhesu vattamānā antarāsaddā eva udāharitabbā siyuṃ, na pana cittakkhaṇavivaresu vattamānā antaraantarikasaddā. Antarāsaddassa hi ayamatthuddhāroti.

Ayaṃ panettha adhippāyo siyā – yesu antarāsaddo vattati, tesu antarasaddopi vattatīti samānatthattā antarāsaddatthe vattamāno antarasaddo udāhaṭo. Antarāsaddo eva vā ‘‘yassantarato’’ti ettha gāthāsukhatthaṃ rassaṃ katvā vuttoti daṭṭhabbaṃ. Antarāsaddo eva pana ikasaddena padaṃ vaḍḍhetvā ‘‘antarikā’’ti vuttoti evamettha udāharaṇodāharitabbānaṃ virodhābhāvo daṭṭhabbo. Ayojiyamāne upayogavacanaṃ na pāpuṇāti sāmivacanassa pasaṅge antarāsaddayogena upayogavacanassa icchitattā. Tenevāha ‘‘antarāsaddena pana yuttattā upayogavacanaṃ kata’’nti.

Sakalajambudīpe uppannaṃ mahākalahaṃ vūpasametvāti parinibbute bhagavati dhātūnaṃ atthāya kusināranagaraṃ parivāretvā ṭhitehi sesarājūhi ‘‘amhākaṃ dhātuyo vā dentu yuddhaṃ vā’’tiādinā kosinārakehi mallehi saddhiṃ kataṃ vivādaṃ vūpasametvā. So kira brāhmaṇo tesaṃ vivādaṃ sutvā ‘‘ete rājāno bhagavato parinibbutaṭṭhāne vivādaṃ karonti, na kho panetaṃ patirūpaṃ, alaṃ iminā kalahena, vūpasamessāmi na’’nti gantvā unnate padese ṭhatvā dvebhāṇavāraparimāṇaṃ doṇagajjitaṃ nāma avoca. Tattha paṭhamabhāṇavāre tāva ekapadampi te na jāniṃsu. Dutiyabhāṇavārapariyosāne ca ‘‘ācariyassa viya bho saddo, ācariyassa viya bho saddo’’ti sabbe niravā ahesuṃ. Jambudīpatale kira kulaghare jāto yebhuyyena tassa na-antevāsiko nāma natthi, atha kho so attano vacanaṃ sutvā nirave tuṇhībhūte viditvā puna –

‘‘Suṇantu bhonto mama ekavācaṃ,

Amhāka buddho ahu khantivādo;

Na hi sādhuyaṃ uttamapuggalassa,

Sarīrabhāge siyā sampahāro.

‘‘Sabbeva bhonto sahitā samaggā,

Sammodamānā karomaṭṭhabhāge;

Vitthārikā hontu disāsu thūpā,

Bahū janā cakkhumato pasannā’’ti. (dī. ni. 2.237) –

Imaṃ gāthādvayaṃ vatvā taṃ kalahaṃ vūpasametvā dhātuyo aṭṭhadhā bhājetvā adāsi, taṃ sandhāyetaṃ vuttaṃ ‘‘sakalajambudīpe uppannaṃ mahākalahaṃ vūpasametvā dhātuyo bhājessatī’’ti. Lakkhaṇacakkānīti dvīsu pādatalesu dve lakkhaṇacakkāni.

Āsavenāti kammakilesakāraṇena āsavena. Ettha hi tebhūmakañca kammaṃ, avasesā ca akusalā dhammā ‘‘āsavā’’ti vuttā. Devūpapattīti devesu uppatti nibbatti. Ettha ca yakkhagandhabbatāya vinimuttā sabbe devā devaggahaṇena gahitā. Gandhabbo vā vihaṅgamo ākāsacārī. Ahanti vibhattivipariṇāmena yojetabbaṃ.

Doṇasuttavaṇṇanā niṭṭhitā.

7. Aparihāniyasuttavaṇṇanā

37. Sattame nibbānasantikeyeva caratīti kilesanibbānassa anupādāparinibbānassa ca santikeyeva carati ‘‘na cirasseva adhigamissatī’’ti katvā . Gāthāya appamādaratoti samathavipassanāya appamajjane rato abhirato, appamādeneva rattindivaṃ vītināmentoti attho. Pamādaṃ bhayato passantoti nirayūpapattiādibhayahetuto pamādaṃ bhayato passanto. Abhabbo parihānāyāti so evarūpo samathavipassanādhammehi maggaphalehi vā parihānāya abhabbo. Samathavipassanāto hi sampattato na parihāyati, itarāni ca appattāni pāpuṇātīti.

Aparihāniyasuttavaṇṇanā niṭṭhitā.

8. Patilīnasuttavaṇṇanā



我来直译这段巴利文:
正如在其他经文中(比如2.426),"antarā"等词用于表示因的中间,而不是用于表示心识刹那之间的"antara"和"antarika"词。这是对"antarā"一词的意义解释。
这里的意思应该是:凡是使用"antarā"词的地方,也可以使用"antara"词,因为意义相同,所以在表达"antarā"的含义时也引用了"antara"词。或者应该理解为"antarā"词在"yassantarato"这里为了诗句顺畅而缩短。而"antarā"词加上"ika"后形成"antarikā",因此这里引用的例子之间没有矛盾。若不这样理解,就不能在所有格的语境下达到想要的宾格形式,因为与"antarā"词结合时需要宾格。因此说"因为与'antarā'词结合,所以用了宾格"。
平息了整个阎浮提大陆兴起的大争端:指在世尊般涅槃后,为了舍利,围绕拘尸那罗城的其他国王们与拘尸那罗的末罗族人发生"要么给我们舍利,要么开战"等争执时平息了争端。据说那位婆罗门听到他们的争执后想:"这些国王在世尊般涅槃之处争吵,这实在不妥,够了,我要平息这争端。"于是他到一处高地,说了两品诵量的杜那宣言。在第一品诵中,他们一个字都没听懂。第二品诵结束时,大家都说:"听起来像老师的声音,听起来像老师的声音",都安静下来。据说在阎浮提大陆,出生在良家的人中很少有不是他的学生的。然后他见到大家听了他的话都安静下来后,又说:
"请诸位听我一言,
我们的佛陀乃忍辱之师;
对于这至上圣者,
为分舍利而交战实不相宜。
诸位应当和合一致,
欢喜地将舍利分作八份;
让佛塔广布十方,
使众多人对佛陀生起信心。"
说了这两首偈颂后,平息了争端,将舍利分成八份分配给他们。这就是所说的"平息了整个阎浮提大陆兴起的大争端,将分配舍利"的含义。"特相轮"是指两个脚底的两个特相轮。
"漏"是指业、烦恼的因缘。这里说的"漏"包括三界的业和其余的不善法。"天神投生"是指在诸天中生起、出生。这里"诸天"指除了夜叉、干闼婆外的所有天神。干闼婆是空中飞行者。"我"应按变格变化来理解。
《杜那经注》终
7. 《不退失经注》
37. 第七经中,"行于涅槃之近"是指行于烦恼寂灭和无余依涅槃之近,因为"不久将证得"。在偈颂中,"乐于不放逸"是指乐于、喜于止观的不放逸,意思是以不放逸度过日日夜夜。"见放逸为怖畏"是指见到放逸会导致投生地狱等怖畏。"不能退失"是指这样的人不会从止观等法和道果退失。因为他不会从已得的止观退失,而且能获得尚未得到的其他成就。
《不退失经注》终
8. 《隐遁经注》

38. Aṭṭhame antavā lokoti ekapassena vaḍḍhitaṃ kasiṇanimittaṃ ‘‘loko’’ti gāhena vā takkena vā uppannadiṭṭhi. Lābhī hi jhānacakkhunā passitvā gaṇhāti, itaro takkamattena. Anantavāti samantato vaḍḍhitaṃ appamāṇaṃ kasiṇanimittaṃ ‘‘loko’’ti gāhena vā takkena vā uppannadiṭṭhi. Taṃ jīvaṃ taṃ sarīranti jīvo sarīrañca ekameva vatthūti uppannadiṭṭhi. Vissaṭṭhānīti sakapariccajanavasena nissaṭṭhāni. Vantānīti idaṃ puna anādiyanabhāvadassanavasena vuttaṃ. Cattampi hi keci gaṇhanti, nayidamevanti dassanatthaṃ ‘‘vantānī’’ti vuttaṃ. Na hi yaṃ yena vantaṃ, na so taṃ puna ādīyati. Vantampi kiñci sasantatilaggaṃ siyā, nayidamevanti dassanatthaṃ ‘‘muttānī’’ti vuttaṃ. Tenevāha ‘‘chinnabandhanāni katānī’’ti, santatito vinimocanavasena chinnabandhanāni katānīti attho. Muttampi kiñci muttabandhanaṃ viya phalaṃ kuhiñci tiṭṭhati, na evamidanti dassanatthaṃ ‘‘pahīnānī’’ti vuttaṃ. Yathā kiñci dunnissaṭṭhaṃ puna ādāya sammadeva nissaṭṭhaṃ ‘‘paṭinissaṭṭha’’nti vuccati, evaṃ vipassanāya nissaṭṭhāni ādinnasadisāni maggena pahīnāni paṭinissaṭṭhāni nāma hontīti dassanatthaṃ ‘‘paṭinissaṭṭhānī’’ti vuttaṃ. Tenevāha ‘‘yathā na puna cittaṃ ārohanti, evaṃ paṭinissajjitānī’’ti.

Kāmesanāti kāmānaṃ esanā, kāmasaṅkhātā vā esanā kāmesanā. Vuttañhetaṃ ‘‘tattha katamā kāmesanā? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmapipāsā kāmamucchā kāmajjhosānaṃ, ayaṃ vuccati kāmesanā’’ti, tasmā kāmarāgo ‘‘kāmesanā’’ti veditabbo. Tenevāha ‘‘kāmesanā…pe… anāgāmimaggena pahīnā’’ti. Bhavānaṃ esanā bhavesanā. Vuttampi cetaṃ ‘‘tattha katamā bhavesanā? Yo bhavesu bhavacchando…pe… bhavajjhosānaṃ, ayaṃ vuccati bhavesanā’’ti, tasmā bhavesanarāgo rūpārūpabhavapatthanāti veditabbo. Tenevāha ‘‘bhavesanā pana arahattamaggena pahīyatī’’ti.

Brahmacariyassa esanā brahmacariyesanā. Sā ca maggabrahmacariyassa, diṭṭhigatikasammatabrahmacariyassa ca gavesanavasena dvippakārāti āha ‘‘brahmacariyaṃ esissāmī’’tiādi. Diṭṭhigatikasammatassa brahmacariyassa esanāpi hi brahmacariyesanāti vuccati. Vuttampi cetaṃ –

‘‘Tattha katamā brahmacariyesanā? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho, ayaṃ vuccati brahmacariyesanā’’ti (vibha. 919).


我来直译这段巴利文：
38. 第八经中,"世界有边"是指由于把向一边扩展的遍处相认作"世界"而生起的见解,或由思维而生起的见解。因为得定者是以禅定之眼见到后而执取,其他人则仅凭思维。"世界无边"是指由于把向四面八方扩展的无量遍处相认作"世界"而生起的见解,或由思维而生起的见解。"命即是身"是指生起"生命与身体是同一事物"的见解。"已舍弃"是指通过自己放弃而舍离。"已吐"是为了显示不再取著而说。因为有些人虽然已舍却还会拿起,为了显示此非如此而说"已吐"。因为被某人吐掉的东西,他不会再拿起。被吐的东西可能还粘着相续,为了显示此非如此而说"已解脱"。因此说"已断结",意思是通过从相续中解脱而成为断绝束缚。解脱的东西可能像已解开的绳索的果实般停留于某处,此非如是,为了显示这点而说"已断除"。就像某些未善舍离的东西重新拿起后而完全舍离称为"已还舍",同样以观舍离而似乎还执取的,以道断除后成为已还舍,为了显示这点而说"已还舍"。因此说"已如此还舍使心不再升起"。
"欲寻求"是寻求欲乐,或称为欲的寻求即欲寻求。这是说:"什么是欲寻求?对欲的意欲、贪欲、欢喜、渴求、迷醉、耽溺,这称为欲寻求。"因此应知欲贪即是"欲寻求"。因此说"欲寻求...以不还道断除"。有的寻求是有寻求。这也说过:"什么是有寻求?对有的意欲...乃至...耽溺,这称为有寻求。"因此应知有寻求贪是对色无色有的希求。因此说"有寻求则以阿罗汉道断除"。
梵行的寻求是梵行寻求。这通过寻求道梵行和外道所认为的梵行而有两种,因此说"我将寻求梵行"等。因为寻求外道所认为的梵行也称为梵行寻求。这也说过：
"什么是梵行寻求?'世界是常'或'世界是无常',或'世界有边'或'世界无边',或'命即是身'或'命异身异',或'如来死后存在'或'如来死后不存在',或'如来死后亦存在亦不存在',或'如来死后非存在非不存在',凡是这样的见解、见趣、见丛林、见荒野、见戏论、见动摇、见结、执取、住着、深信、执著、邪道、邪路、邪性、外道处、颠倒执取,这称为梵行寻求。"


Tasmā diṭṭhigatikasammatassa brahmacariyassa esanā diṭṭhabrahmacariyesanāti veditabbā. Tenevāha ‘‘diṭṭhibrahmacariyesanā pana sotāpattimaggeneva paṭippassambhatī’’ti. Ettāvatā ca rāgadiṭṭhiyo esanāti dassitaṃ hoti. Na kevalañca rāgadiṭṭhiyo eva esanā, tadekaṭṭhaṃ kammampi. Vuttampi cetaṃ –

‘‘Tattha katamā kāmesanā? Kāmarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati kāmesanā. Tattha katamā bhavesanā? Bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati bhavesanā. Tattha katamā brahmacariyesanā? Antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati brahmacariyesanā’’ti (vibha. 919).

Navavidhamānoti ‘‘seyyassa seyyohamasmī’’tiādinā (saṃ. ni. 4.108; dha. sa. 1121; vibha. 866; mahāni. 21) āgato navavidhamāno.

‘‘Kāmesanā’’tiādigāthāya pana brahmacariyesanā sahāti brahmacariyesanāya saddhiṃ. Vibhattilopena hi ayaṃ niddeso. Karaṇatthe vā etaṃ paccattavacanaṃ. Idaṃ vuttaṃ hoti ‘‘brahmacariyesanāya saddhiṃ kāmesanā bhavesanāti tisso esanā’’ti. Tāsu brahmacariyesanaṃ sarūpato dassetuṃ ‘‘itisaccaparāmāso, diṭṭhiṭṭhānā samussayā’’ti vuttaṃ. Tassattho – iti evaṃ saccanti parāmāso itisaccaparāmāso. Idameva saccaṃ moghamaññanti diṭṭhiyā pavattiākāraṃ dasseti. Diṭṭhiyo eva sabbānatthahetubhāvato diṭṭhiṭṭhānā. Vuttañhetaṃ – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 1.310). Tā eva ca uparūpari vuddhiyā mānalobhādikilesasamussayanena vaṭṭadukkhasamussayanena ca samussayā, ‘‘idameva saccaṃ moghamañña’’nti micchābhinivisamānā sabbānatthahetukā kilesadukkhūpacayato hetubhūtā ca diṭṭhiyo brahmacariyesanāti vuttaṃ hoti. Etena pavattiākārato nibbattito ca brahmacariyesanā dassitāti veditabbā.

Sabbarāgavirattassāti sabbehi kāmabhavarāgehi virattassa. Tato eva taṇhākkhayasaṅkhāte nibbāne vimuttattā taṇhākkhayavimuttino arahato. Esanā paṭinissaṭṭhāti kāmesanā, bhavesanā sabbaso nissaṭṭhā pahīnā. Diṭṭhiṭṭhānā samūhatāti brahmacariyesanāsaṅkhātā diṭṭhiṭṭhānā ca paṭhamamaggeneva samugghātitā. Evampi imissā gāthāya atthavaṇṇanā veditabbā. Sesaṃ suviññeyyameva.

Patilīnasuttavaṇṇanā niṭṭhitā.

9. Ujjayasuttavaṇṇanā



我来直译这段巴利文：
因此应知寻求外道所认为的梵行是见梵行寻求。因此说"见梵行寻求以初道平息"。到此为止,显示了贪见是寻求。不仅仅是贪见是寻求,与之相应的业也是。这也说过：
"什么是欲寻求?欲贪及与之相应的不善身业、语业、意业,这称为欲寻求。什么是有寻求?有贪及与之相应的不善身业、语业、意业,这称为有寻求。什么是梵行寻求?边执见及与之相应的不善身业、语业、意业,这称为梵行寻求。"
"九种慢"是指以"比最胜者我更胜"等方式所说的九种慢。
在"欲寻求"等偈颂中,"与梵行寻求"是指与梵行寻求一起。这是省略语尾的说法。或者这是具格的主格用法。意思是说:"与梵行寻求一起的欲寻求、有寻求,共三种寻求。"为了显示其中梵行寻求的自性,说"如是执著真实,见处增长"。其意义是:如是"这才是真实"的执著是如是真实执著。显示"这才是真实,其他都是虚妄"的见解生起形态。见解本身因为是一切不利的根源而称为见处。这是说:"诸比丘,我说邪见是最严重的过失。"这些见处由于上上增长而积聚贪慢等烦恼和轮回苦,所以是增长。意思是说,以"这才是真实,其他都是虚妄"而邪执的见解是一切不利的根源,是烦恼与苦积聚的因,这就是梵行寻求。由此应知显示了梵行寻求的生起形态和产生。
"离一切贪"是指离所有欲贪、有贪。因此在称为爱尽的涅槃中解脱的爱尽解脱阿罗汉。"寻求已还舍"是指欲寻求、有寻求已完全舍离、断除。"见处已拔除"是指称为梵行寻求的见处已由初道根除。这样应理解此偈颂的意义解释。其余易于理解。
《隐遁经注》终
9. 《乌迦耶经注》

39. Navame anukulayaññanti anukulaṃ kulānukkamaṃ upādāya dātabbadānaṃ. Tenāha ‘‘amhākaṃ…pe… kulānukulavasena yajitabba’’nti. Vaṃsaparamparāya pacchā duggatapurisehi padātabbadānaṃ. Evarūpaṃ kulaṃ sīlavante uddissa nibaddhadānaṃ, tasmiṃ kule daliddānipi na upacchindanti. Tatridaṃ vatthu – anāthapiṇḍikassa ghare pañca salākabhattasatāni dīyiṃsu. Dantamayasalākānaṃ pañcasatāni ahesuṃ. Atha taṃ kulaṃ anukkamena dāliddiyena abhibhūtaṃ. Ekā tasmiṃ kule dārikā ekasalākato uddhaṃ dātuṃ nāsakkhi. Sāpi pacchā sātavāhanaṃ raṭṭhaṃ gantvā khalaṃ sodhetvā laddhadhaññena taṃ salākaṃ adāsi. Eko thero rañño ārocesi. Rājā taṃ ānetvā aggamahesiṭṭhāne ṭhapesi. Sā tato paṭṭhāya puna pañcapi salākasatāni pavattesi.

Assamedhantiādīsu porāṇakarājakāle kira sassamedhaṃ, purisamedhaṃ, sammāpāsaṃ, vācāpeyyanti cattāri saṅgahavatthūni ahesuṃ, yehi rājāno lokaṃ saṅgaṇhiṃsu. Tattha nipphannasassato dasamabhāgaggahaṇaṃ sassamedhaṃ nāma, sassasampādane medhāvitāti attho. Mahāyodhānaṃ chamāsikabhattavetanānuppadānaṃ purisamedhaṃ nāma, purisasaṅgaṇhane medhāvitāti attho. Daliddamanussānaṃ hatthe lekhaṃ gahetvā tīṇi vassāni vinā vaḍḍhiyā sahassadvisahassamattadhanānuppadānaṃ sammāpāsaṃ nāma. Tañhi sammā manusse pāseti hadaye bandhitvā viya ṭhapeti, tasmā sammāpāsanti vuccati. ‘‘Tāta, mātulā’’tiādinā pana saṇhavācābhaṇanaṃ vācāpeyyaṃ nāma, peyyavajjaṃ piyavacanatāti attho. Evaṃ catūhi vatthūhi saṅgahitaṃ raṭṭhaṃ iddhañceva hoti phītañca pahūtaannapānaṃ khemaṃ nirabbudaṃ, manussā mudā modanā ure putte naccentā apārutagharadvārā viharanti. Idaṃ gharadvāresu aggaḷānaṃ abhāvato niraggaḷanti vuccati. Ayaṃ porāṇikā paveṇī. Aparabhāge pana okkākarājakāle brāhmaṇā imāni cattāri saṅgahavatthūni imañca raṭṭhasampattiṃ parivattentā ummūlaṃ katvā assamedhaṃ purisamedhantiādike pañca yaññe nāma akaṃsu. Vuttañhetaṃ bhagavatā brāhmaṇadhammiyasutte –

‘‘Tesaṃ āsi vipallāso, disvāna aṇuto aṇuṃ…pe…;

Te tattha mante ganthetvā, okkākaṃ tadupāgamu’’nti. (su. ni. 301-304);

Idāni tehi parivattetvā ṭhapitamatthaṃ dassento ‘‘assamedha’’ntiādimāha. Tattha medhantīti vadhenti. Dvīhi pariyaññehīti mahāyaññassa pubbabhāge pacchā ca pavattetabbehi dvīhi parivārayaññehi. Sattanavutipañcapasusataghātabhiṃsanassāti sattanavutādhikānaṃ pañcannaṃ pasusatānaṃ māraṇena bheravassa pāpabhīrukānaṃ bhayāvahassa. Tathā hi vadanti –

‘‘Chasatāni niyujjanti, pasūnaṃ majjhime hani;

Assamedhassa yaññassa, ūnāni pasūhi tīhī’’ti. (saṃ. ni. ṭī. 1.

我来直译这段巴利文：
39. 第九经中,"随家祭祀"是指依照家族传统应当布施的施舍。因此说"依我们...家族传统应当祭祀"。是指后代贫穷之人应当延续代代相传的布施。这样的家族即使对持戒者的固定布施,即使贫穷也不会中断。这里有一个故事:在给孤独长者家中施设五百份供养食。有五百根象牙制成的牌子。后来该家族逐渐被贫困所困。家中一个女孩只能布施一份以上。她后来去了萨多婆诃那国,打扫谷场后用得到的谷物布施了那一份。一位长老告诉国王。国王把她带来立为第一王后。从那时起,她又恢复了五百份的布施。
关于"马祭"等,据说在古代国王时期有四种摄受事:谷祭、人祭、正罗网、爱语。国王们用这些来摄受世间。其中,取收获的十分之一称为谷祭,意思是在使庄稼丰收方面有智慧。对大勇士每六个月供给食物和薪资称为人祭,意思是在摄受人方面有智慧。对贫穷人拿到手写证明后,三年内无息借出一千或两千钱财称为正罗网。因为它能正确地罗住人们,如同系住他们的心一般,所以称为正罗网。而用"儿子啊、舅舅啊"等柔和语言说话称为爱语,意思是爱语善言。这样以四种事摄受的国土繁荣昌盛,食物充足,安稳无乱,人民欢欣鼓舞,抱着孩子跳舞,开着家门而住。因为门上没有门闩,所以称为无门闩。这是古老的传统。但后来在欧迦迦王时期,婆罗门们改变了这四种摄受事和这种国土繁荣,彻底改变成马祭、人祭等五种祭祀。这是世尊在《婆罗门法经》中所说:
"他们见到微细之物,
生起颠倒...
他们在那里结集咒语,
接近欧迦迦。"
现在为了显示他们改变而建立的意义,说"马祭"等。其中,"祭杀"是指杀害。"以两种围祭"是指在大祭之前后应行的两种围绕祭祀。"九十七五百畜杀怖畏"是指因杀害五百零九十七头牲畜而恐怖,对作恶者来说是可怕的。因此他们说:
"在中等的马祭中,
役使六百头牲畜,
少了三头牲畜。"

1.120);

Sammanti yugacchidde pakkhipitabbadaṇḍakaṃ. Pāsantīti khipanti. Saṃhārimehīti sakaṭehi vahitabbehi. Pubbe kira eko rājā sammāpāsaṃ yajanto sarassatinaditīre 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 neyyo satrayāgoti. Mantapadābhisaṅkhatānaṃ sappimadhūnaṃ vājamiti samaññā. Hiraññasuvaṇṇagomahiṃsādi sattarasakadakkhiṇassa. Sāragabbhakoṭṭhāgārādīsu natthi ettha aggaḷanti niraggaḷo. Tattha kira yaññe attano sāpateyyaṃ anavasesato anigūhitvā niyyātīyati.

Mahārambhāti bahupasughātakammā. Aṭṭhakathāyaṃ pana ‘‘vividhā yattha haññare’’ti vakkhamānattā ‘‘mahākiccā mahākaraṇīyā’’ti paṭhamo atthavikappo vutto. Dutiyo pana atthavikappo ‘‘mahārambhāti papañcavasena ajeḷakā’’tiādi vuttanti adhippāyena ‘‘apicā’’tiādinā āraddho. Nirārambhāti etthāpi vuttanayena attho veditabbo. Nanu ca pāṇātipātādiakusalakammassa appamattakampi phalaṃ nupalabbhati, tasmā tassa nipphalabhāvaṃ avatvā ‘‘na te honti mahapphalā’’ti kasmā vuttanti āha ‘‘niravasesatthe’’tiādi. Anugataṃ kulanti anukulaṃ, kulānugatanti attho. Ye niccabhattādiṃ pubbapurisehi paṭṭhapitaṃ aparāparaṃ anupacchindantā manussā dadanti, te anukulaṃ yajanti nāma. Tenevāha ‘‘ye aññe anukulaṃ yajantī’’tiādi.

Ujjayasuttavaṇṇanā niṭṭhitā.

10. Udāyisuttavaṇṇanā

40. Dasame pāṇasamārambharahitanti pāṇaghātarahitaṃ. Abyābajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatīti kāmacchandādibyāpādavirahitattā abyābajjhaṃ niddukkhaṃ. Parapīḷābhāve pana vattabbaṃ natthi. Jhānasamāpattivasena sukhabahulattā sukhaṃ ekantasukhaṃ brahmalokaṃ jhānapuññena, itarapuññena pana tadaññasampattibhavasaṅkhātaṃ sukhaṃ lokaṃ paṇḍito sappañño upeti. Sesaṃ uttānameva.

Udāyisuttavaṇṇanā niṭṭhitā.

Cakkavaggavaṇṇanā niṭṭhitā.

5. Rohitassavaggo

1. Samādhibhāvanāsuttavaṇṇanā



我来直译这段巴利文：
"轭孔"是指要插入轭中的木棍。"抛"是指投掷。"易收"是指用车辆运输。据说以前有一个国王行正罗网祭时,在萨拉斯瓦蒂河岸的地裂处掉落沉没,愚昧的婆罗门们盲目跟随,认为"这是他通往天界的道路",因此在那里建立正罗网祭。所以说"从沉没处开始"。无柱祭是短期的祭祀,有柱祭是需要多日进行的萨塔拉祭。咒语所制成的酥油和蜂蜜称为瓦加。十七种布施如金银牛水牛等。无门闩是指在核心仓库等处没有门闩。据说在那祭祀中,不隐藏自己的财物,全部交出。
"大伤害"是指大量杀害牲畜的行为。但在注释中,因为将要说"在那里各种(生物)被杀",所以首先解释为"大事务、大作为"。第二种解释以"大伤害是指通过延缓方式(杀害)山羊绵羊"等开始,意图以"又"等来说明。"无伤害"的意义也应按所说方式理解。难道杀生等不善业即使是少量也没有果报吗?为什么不说它无果报而说"它们没有大果报"?为此说"在无余义"等。随顺家族是随家,意思是随顺家族。那些人不中断前人设立的常食等,代代相传地布施,他们称为随家祭祀。因此说"其他随家祭祀者"等。
《乌迦耶经注》终
10. 《优陀夷经注》
40. 第十经中,"无伤害生命"是指无杀生。"无恼害乐世,智者得生彼"是指因为没有欲贪等恼害而无恼害、无苦。关于无伤害他人则无需多说。因为以禅定等至而多有乐,所以说乐、绝对乐的梵世界,智者、有智慧者以禅定福德投生于彼,以其他福德投生于称为其他富乐有的乐世。其余显而易见。
《优陀夷经注》终
《轮品注》终
5. 罗希答萨品
1. 《修定经注》

41. Pañcamassa paṭhame diṭṭhadhammasukhavihārāyāti imasmiṃyeva attabhāve sukhavihāratthāya, nikkilesatāya nirāmisena sukhena viharaṇatthāyāti attho. Iminā cattāri phalasamāpattijjhānāni khīṇāsavassa āsavakkhayādhigamato aparabhāge adhigatarūpārūpajjhānāni ca kathitāni. Dibbacakkhuñāṇadassanappaṭilābhāyāti dibbacakkhuñāṇappaṭilābhatthāya. Dibbacakkhuñāṇañhi rūpagatassa dibbassa itarassa ca dassanaṭṭhena idha ‘‘ñāṇadassana’’nti adhippetaṃ. Ālokasaññaṃ manasi karotīti divā vā rattiṃ vā sūriyadīpacandamaṇiukkāvijjulatādīnaṃ āloko divā rattiñca upaladdho, yathāladdhavaseneva ālokaṃ manasi karoti citte ṭhapeti, tathā ca naṃ manasi karoti, yathāssa subhāvitālokakasiṇassa viya kasiṇāloko yathicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati , yena tattha divāsaññaṃ ṭhapeti, divā viya vigatathinamiddho hoti. Tenāha ‘‘yathā divā tathā ratti’’nti.

Yathā divā ālokasaññā manasi katā, tatheva naṃ rattimpi manasi karotīti yathā divā diṭṭho āloko, tatheva taṃ rattiṃ manasi karoti. Dutiyapadeti ‘‘yathā rattiṃ tathā divā’’ti imasmiṃ vākye. Esa nayoti iminā yathā rattiyaṃ candālokādi āloko diṭṭho, evameva rattiṃ diṭṭhākāreneva divā taṃ ālokaṃ manasi karoti citte ṭhapetīti imamatthaṃ atidisati. Iti vivaṭena cetasāti evaṃ apihitena cittena, thinamiddhāpidhānena apihitacittenāti vuttaṃ hoti. Apariyonaddhenāti samantato anaddhena asañchāditena. Kiñcāpītiādinā attanā vuttamevatthaṃ samattheti. Ālokasadisaṃ kataṃ ‘‘yathā divā tathā ratti’’ntiādinā.

Sattaṭṭhānikassāti ‘‘abhikkante paṭikkante sampajānakārī hotī’’tiādinā (dī. ni. 1.214; 2.376; ma. ni. 

我来直译这段巴利文：
41. 第五品第一经中,"为现法乐住"是指为了在此生中安乐而住,意思是为了无烦恼地以无染之乐而住。这里说的是阿罗汉在证得漏尽之后所获得的四果定和禅那,以及之后所证得的色无色界禅那。"为获得天眼智见"是为了获得天眼智。这里的天眼智,因为能见天界和其他界的色法,所以称为"智见"。"作意光明想"是指无论白天或夜晚,太阳、灯、月亮、宝石、火炬、闪电等的光明,不论是白天还是夜晚所领受的,他就按所得的方式作意光明,安住于心,如此作意它,使得如同善修光明遍处一样,那光明能随意随欲地在夜晚现起,由此他建立白天想,如同白天一样没有昏沉睡眠。因此说"如同白天一样的夜晚"。
"如白天作意光明想,夜晚也如是作意"是指如同白天所见的光明,夜晚也如此作意。在第二句"如夜晚一样的白天"这句话中。"这是方法"是指以此类推:如同夜晚所见月光等光明,夜晚所见的形态在白天也如此作意光明,安住于心的这个意思。"如是以开放之心"是指如此以无遮蔽之心,意思是说以无昏沉睡眠遮蔽之心。"无覆盖"是指从各方面都无遮盖、无覆蔽。以"虽然"等证实自己所说的意义。"如白天一样的夜晚"等是指与光明相似。
"具七处者"是指如"于前进后退正知而行"等。

1.109) vuttassa sattaṭṭhānikassa satisampajaññassa atthāya. Pariggahitavatthārammaṇatāyāti vatthuno ārammaṇassa ca yāthāvato viditabhāvena. Yathā hi sappaṃ pariyesantena tassa āsaye vidite sopi vidito gahito eva ca hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ vedanāya āsayabhūte vatthumhi ārammaṇe ca vidite ādikammikassapi vedanā viditā gahitā eva hoti salakkhaṇato sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā. Pageva pariññātavatthukassa khīṇāsavassa. Tassa hi uppādakkhaṇepi ṭhitikkhaṇepi bhaṅgakkhaṇepi vedanā viditā pākaṭā honti ‘‘tā vedanā evaṃ uppajjitvā’’tiādinā. Na kevalañca vedanā eva, idha vuttā saññādayopi avuttā cetanādayopi viditāva uppajjanti ceva tiṭṭhanti ca nirujjhanti ca. Nidassanamattañhetaṃ, yadidaṃ pāḷiyaṃ vedanāsaññāvitakkaggahaṇaṃ. Tena anavasesato sabbadhammānampi uppādādito viditabhāvaṃ dasseti.

Apica vedanāya uppādo vidito hoti, upaṭṭhānaṃ viditaṃ hoti, atthaṅgamo vidito hoti. Kathaṃ vedanāya uppādo vidito hoti ? Avijjāsamudayā vedanāsamudayo, taṇhāsamudayā kammasamudayo, phassasamudayā vedanāsamudayoti nibbattilakkhaṇaṃ passantopi vedanākkhandhassa samudayaṃ passati. Evaṃ vedanāya uppādo vidito hoti. Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti, dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti, anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti. Iti khayato bhayato suññato jānāti. Kathaṃ vedanāya atthaṅgamo vidito hoti? Avijjānirodhā vedanānirodho…pe… evaṃ vedanāya atthaṅgamo vidito hoti. Imināpi nayenettha attho veditabbo.

Iti rūpanti ettha itisaddo anavasesato rūpassa sarūpanidassanatthoti tassa idaṃ rūpanti etena sādhāraṇato sarūpanidassanamāha, ettakaṃ rūpanti etena anavasesato, na ito paraṃ rūpaṃ atthīti tabbinimuttassa aññassa abhāvaṃ. Iti vedanātiādīsupi ayaṃ vedanā, ettakā vedanā, ito paraṃ vedanā natthi. Ayaṃ saññā…pe… ime saṅkhārā…pe… idaṃ viññāṇaṃ, ettakaṃ viññāṇaṃ, ito paraṃ viññāṇaṃ natthīti evamattho daṭṭhabboti āha ‘‘vedanādīsupi eseva nayo’’ti.

Ñāṇena jānitvā paroparāni. Paroparānīti parāni ca oparāni ca. Uttamādhamānīti parattabhāvasakattabhāvādīni uttamādhamāni. Calitanti taṇhādiṭṭhivipphanditaṃ. Anīghoti rāgādiīgharahito. Atāri soti so evarūpo arahā jātijaraṃ atari.

Samādhibhāvanāsuttavaṇṇanā niṭṭhitā.

2-4. Pañhabyākaraṇasuttādivaṇṇanā

42-

我来直译这段巴利文：
所说"具七处者"是指为了如"于前进后退正知而行"等所说的七处正念正知。"已掌握事物所缘"是指对事物和所缘如实了知的状态。就像寻找蛇时,知道它的住处,蛇就如同已经被看到和抓住一样,因为有咒语和药力的帮助使得抓蛇变得容易。同样,当知道作为受的住处的事物和所缘时,即使是初学者,受也如同已被了知和掌握,因为通过自相和共相容易掌握它。更不用说已经完全了知事物的漏尽者了。对他来说,在生起刹那、住刹那、灭刹那,受都是已知、明显的,如"这些受如是生起"等。不仅是受,这里所说的想等和未说的思等也都是已知地生起、住、灭。这里举受、想、寻为例,是为了显示对一切法的生起等都完全了知。
又,受的生起是已知的,现起是已知的,消失是已知的。怎样受的生起是已知的?由无明生起受生起,由爱生起业生起,由触生起受生起,见到生起相时也见到受蕴的生起。这样受的生起是已知的。怎样受的现起是已知的?作意无常时,灭尽现起是已知的;作意苦时,怖畏现起是已知的;作意无我时,空性现起是已知的。这样受的现起是已知的。如此知道灭尽、怖畏、空性。怎样受的消失是已知的?由无明灭受灭...如此受的消失是已知的。此中的意义也应以此方法理解。
关于"如是色"中,"如是"一词是为了完全显示色的自性,所以用"这是色"来显示共同的自性,"这么多色"来显示无余,"除此之外没有色"来显示除此之外别无他色。对于"如是受"等也应知道:这是受,这么多受,除此之外没有受;这是想...这些行...这是识,这么多识,除此之外没有识。因此说"对受等也是这个方法"。
以智知道高低。"高低"是指高和低。"最上最下"是指他身自身等的最上最下。"动摇"是指爱见的颤动。"无苦"是指无贪等苦。"他已渡越"是指这样的阿罗汉已渡越生老。
《修定经注》终
2-4. 《解答问经》等注
42-

44. Dutiye etesaṃ pañhānanti ekaṃsabyākaraṇādīnaṃ catunnaṃ pañhānaṃ. Tasmiṃ tasmiṃ ṭhāne byākaraṇaṃ jānātīti ‘‘cakkhuṃ anicca’’nti puṭṭhe ‘‘anicca’’nti ekaṃseneva byākātabbaṃ. ‘‘Aniccā nāma cakkhu’’nti puṭṭhe pana ‘‘na kevalaṃ cakkhumeva, sotampi anicca’’nti evaṃ vibhajitvā byākātabbaṃ. ‘‘Yathā cakkhuṃ tathā sotaṃ, yathā sotaṃ tathā cakkhu’’nti puṭṭhe ‘‘kenaṭṭhena pucchasī’’ti paṭipucchitvā ‘‘dassanaṭṭhena pucchāmī’’ti vutte ‘‘na hī’’ti byākātabbaṃ. ‘‘Aniccaṭṭhena pucchāmī’’ti vutte ‘‘āmā’’ti byākātabbaṃ. ‘‘Taṃ jīvaṃ taṃ sarīra’’ntiādīni puṭṭhena pana ‘‘abyākatametaṃ bhagavatā’’ti ṭhapetabbo, esa pañho na byākātabboti evaṃ jānātīti attho. Atthasamāgamenāti atthassa paṭilābhena laddhabbena. Samiti saṅgati samodhānanti samayo, paṭilābho. Samayo eva abhisamayo, abhimukhabhāvena vā samayo abhisamayoti evamettha padattho veditabbo. Sesaṃ suviññeyyameva. Tatiyacatutthāni uttānatthāneva.

Pañhabyākaraṇasuttādivaṇṇanā niṭṭhitā.

5-6. Rohitassasuttādivaṇṇanā

45-46. Pañcame (saṃ. ni. ṭī. 1.1.107) 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. Satthā saṅkhāralokassa antaṃ sandhāya vadati upari sabbāni pakāsetukāmo. Saṅkhāralokassa hi anto nibbānaṃ.

Daḷhaṃ thiraṃ dhanu etassāti daḷhadhanvā, so eva ‘‘daḷhadhammā’’ti vutto. Tenāha ‘‘daḷhadhanū’’ti. Uttamappamāṇaṃ nāma sahassathāmadhanu. Dhanuggaṇhanasippacittakatāya dhanuggaho, na dhanuggahaṇamattenāti āha ‘‘dhanuggahoti dhanuācariyo’’ti. ‘‘Dhanuggaho’’ti vatvā ‘‘sikkhito’’ti vutte dhanusikkhāya sikkhitoti viññāyati. Sikkhā ca ettakena kālena sikkhantassa ukkaṃsagatā hotīti āha ‘‘dvādasa vassāni dhanusippaṃ sikkhito’’ti. Usabhappamāṇeti vīsati yaṭṭhiyo usabhaṃ, tasmiṃ usabhappamāṇe padese. Vālagganti vālakoṭiṃ. Katahatthoti paricitahattho. Katasarakkhepoti thiralakkhe ca calalakkhe ca paresaṃ dassanavasena sarakkhepassa katāpī. Tenāha ‘‘dassitasippo’’ti, ‘‘katayoggo’’ti keci. Asanti etenāti asanaṃ, kaṇḍo. Tālacchādinti tālacchāyaṃ. Sā pana ratanamattā vidatthicaturaṅgulā.

Puratthimā samuddāti ekasmiṃ cakkavāḷe puratthimā samuddā. Samuddasīsena puratthimacakkavāḷamukhavaṭṭiṃ vadati. Pacchimasamuddoti etthāpi eseva nayo. Nippapañcatanti adantakāritaṃ. Sampatteti tādisena javena gacchantena sampatte. Anotatteti etthāpi ‘‘sampatte’’ti padaṃ ānetvā sambandho, tathā ‘‘nāgalatādantakaṭṭha’’nti etthāpi. Tadāti yadā so lokantagavesako ahosi, tadā. Dīghāyukakāloti anekavassasahassāyukakālo. Cakkavāḷalokassāti sāmaññavasena ekavacanaṃ, cakkavāḷalokānanti attho. Imasmiṃyeva cakkavāḷe nibbattipubbaparicayasiddhāya nikantiyā.

Sasaññimhi samanaketi na rūpadhammamattake, atha kho pañcakkhandhasamudāyeti dasseti. Samitapāpoti samucchinnasaṃkilesadhammo. Chaṭṭhaṃ uttānameva.

Rohitassasuttādivaṇṇanā niṭṭhitā.

7. Suvidūrasuttavaṇṇanā



我来直译这段巴利文：
44. 第二经中,"这些问题"是指一向解答等四种问题。"在各个地方知道如何解答"是指当被问"眼是无常吗"时,应该一向地解答"无常"。但当被问"什么叫眼是无常"时,应该分别解答"不仅是眼,耳也是无常"等。当被问"如眼如是耳,如耳如是眼"时,应该反问"你是从什么意义来问"。如果说"我从见的意义来问",应该回答"不是"。如果说"我从无常的意义来问",应该回答"是的"。当被问"命即是身"等时,应该置答"这是世尊未记说的",这种问题不应解答。这就是"知道"的意思。"通过义的会合"是指通过所应获得的义的获得。"会"是聚集、和合,即为时机,获得。时机即是现观,或者说是面对的时机为现观,这里应如此理解词义。其余容易理解。第三第四经义理明显。
《解答问经》等注终
5-6. 《罗希答萨经》等注
45-46. 第五经中,"一处"是指在世界边际所称的一个处所。"处所"这是处所语。虽然从一般意义上说,但因为说"那是世界的边际",所以有特殊含义。问:为什么说了"不生、不死"后又说"不死、不生"?答:"这是为了...(省略)...所取"。"步行"是指以脚步行走。导师为了要开显一切而谈论行法世界的边际。因为行法世界的边际就是涅槃。
"有坚固弓"即是有坚固、稳固的弓,这就是所说的"坚固者"。因此说"有坚固弓"。最上等弓叫做千力弓。因为精通持弓技艺而称为持弓者,不是仅仅拿弓就称为持弓者,所以说"持弓者是指弓术老师"。说了"持弓者"后又说"已学",表明是学习了弓术。学习需要这么长时间才能达到最高水平,所以说"学习弓术十二年"。"牛距离"是指二十杖为一牛距,在这样一个牛距离的地方。"发端"是指毛发的末端。"熟练之手"是指练习熟练的手。"熟练射箭"是指在固定靶和移动靶上向他人展示射箭技术。因此说"已展示技艺",有些人说"已修练"。"箭"是用来射的东西。"棕榈影"是棕榈树的影子。那约一拉塔那即四指宽。
"东方诸海"是指一个世界系统中的东方诸海。以海为首来说东方世界系统的边缘。对于"西方海"等也是这个方法。"不繁杂"是指无造作。"抵达"是指以这样的速度前进而抵达。对于"阿诺达答湖"等也要连接"抵达"一词,对于"龙树牙签"等也是如此。"那时"是指当他寻求世界边际时。"长寿时期"是指寿命数千年的时期。"轮围世界"用单数是从一般意义上说,意思是诸轮围世界。因为对这个轮围世界有前世投生的熟悉而产生的爱着。
"有想有意"是指不仅是色法而已,而是显示五蕴的集合。"寂静诸恶"是指已断尽染污法。第六经义理明显。
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7. 《极远经注》

47. Sattame suvidūravidūra-saddānaṃ samānatthānaṃyeva ekattha gahaṇaṃ idha niddeso dūrāsannabhāvassa apekkhāsiddhattā idhādhippetassa dūrabhāvassa kenaci pariyāyena anāsannabhāvadassanatthaṃ katanti āha ‘‘kenaci pariyāyena anāsannāni hutvā’’tiādi. Sesamettha uttānameva.

Suvidūrasuttavaṇṇanā niṭṭhitā.

8. Visākhasuttavaṇṇanā

48. Aṭṭhame vākkaraṇacāturiyato vacanaguṇahetūnaṃ pūriyā porī, poriyaṃ bhavāti porī, tāya poriyā. Tenāha ‘‘paripuṇṇavācāyā’’ti, akkharapadaparipuṇṇāya vācāyāti attho. Apalibuddhāyāti pittādīhi na vibaddhāya ananubundhitāya. Anelagalāyāti anelāya agalāya niddosāya agaḷitapadabyañjanāya ca. Therassa hi kathayato padaṃ vā byañjanaṃ vā na parihāyati. Tenāha ‘‘anelagalāyāti niddosāya ceva agaḷitāya cā’’tiādi. Tattha niddosāyāti atthato ca byañjanato ca vigatadosāya. Apatitapadabyañjanāyāti avirahitapadabyañjanāya. Atha vā anelagalāyāti na elaṃ dosaṃ galatīti anelagalā. Avicchinnavācāya anelagalāya yathā dandhamanussā mukhena kheḷaṃ gaḷantena vācaṃ bhāsanti, na evarūpāya. Atha kho niddosāya visadavācāyāti attho. Vivaṭṭappakāsinī vācā na kadāci vivaṭṭamuttāti katvā āha ‘‘vivaṭṭapariyāpannāyā’’ti, vivaṭṭaṃ amuñcitvā pavattāyāti attho. Vivaṭṭappakāsinī hi vācā vivaṭṭaṃ paricchijja āpādentī pavattati. Navalokuttaradhammo sabbadhammehi samussitaṭṭhena abbhuggataṭṭhena ca dhajo nāmāti āha ‘‘abbhuggataṭṭhenā’’tiādi. Sesamettha suviññeyyameva.

Visākhasuttavaṇṇanā niṭṭhitā.

9. Vipallāsasuttavaṇṇanā

49. Navame aniccādīni vatthūni niccantiādinā viparītato asantīti vipallāsā , saññāya vipallāso saññāvipallāso. Itaresupi tīsu eseva nayo. Evamete catunnaṃ vatthūnaṃ vasena cattāro, tesu vatthūsu saññādīnaṃ vasena dvādasa honti. Tesu aṭṭha sotāpattimaggena pahīyanti. Asubhe subhanti saññācittavipallāsā sakadāgāmimaggena tanukā honti, anāgāmimaggena pahīyanti. Dukkhe sukhanti saññācittavipallāsā arahattamaggena pahīyantīti veditabbā. Sesamettha uttānameva.

Vipallāsasuttavaṇṇanā niṭṭhitā.

10. Upakkilesasuttavaṇṇanā

50. Dasame upakkiliṭṭhabhāvakaraṇenāti malīnabhāvakaraṇena. Pañcavidhāya surāya catubbidhassa ca merayassāti ettha pūvasurā, piṭṭhasurā, odanasurā, kiṇṇapakkhittā, sambhārasaṃyuttāti pañca surā. Pupphāsavo, phalāsavo, madhvāsavo, guḷāsavoti cattāro āsavā, catubbidhaṃ merayaṃ nāma. Tattha pūve bhājane pakkhipitvā tajjaṃ udakaṃ datvā madditvā katā pūvasurā. Evaṃ sesasurāpi. Kiṇṇāti pana tassā surāya bījaṃ vuccati. Ye surā ‘‘modakā’’tipi vuccanti, te pakkhipitvā katā kiṇṇapakkhittā. Dhātakiāsavādinānāsambhārehi saṃyojitā sambhārasaṃyuttā.Madhukatālanāḷikerādipuppharaso ciraparivāsito pupphāsavo. Panasādiphalaraso phalāsavo. Muddikāraso madhvāsavo. Ucchuraso guḷāsavo.

Upakkilesasuttavaṇṇanā niṭṭhitā.

Rohitassavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

2. Dutiyapaṇṇāsakaṃ

(6) 1. Puññābhisandavaggo

1. Paṭhamapuññābhisandasuttavaṇṇanā



我来直译这段巴利文：
47. 第七经中,这里取意思相同的"极远远"两词为一体来说明,是为了显示此处所指的远在任何方面都不是近,因为远近是相对而成立的。因此说"在任何方面都不是近"等。此中其余显而易见。
《极远经注》终
48. 第八经中,"以优雅"是指由于言语技巧的完满,生于优雅即为优雅,以那优雅。因此说"以圆满语",意思是以字句圆满的语言。"无障碍"是指不被胆汁等所障碍、不被缠缚。"不下流"是指无瑕疵、无缺失,字句不脱落。因为长老说话时字或句都不会遗漏。因此说"不下流即无瑕疵且无缺失"等。其中"无瑕疵"是指义理和文字都无过失。"字句不脱落"是指不缺字句。或者"不下流"是指不流下瑕疵故为不下流。不间断语即不下流,不像迟钝的人口中流着唾液而说话那样,而是无瑕疵清晰的语言,这是其意义。言语是显示出离的,因为从不离出离,所以说"属于出离的",意思是不离出离而转的。因为显示出离的言语是限定出离而转起的。九种出世间法因为在一切法中高举和超越的意义而称为幢,因此说"以超越的意义"等。此中其余容易理解。
《毗舍佉经注》终
49. 第九经中,"颠倒"是指无常等事物以"常"等方式相反地存在,想的颠倒为想颠倒。对其他三种也是这个方法。如此这些依四种事物成为四种,在这些事物中依想等成为十二种。其中八种由初道断除。在不净中见净的想心颠倒由第二道减弱,由第三道断除。在苦中见乐的想心颠倒由阿罗汉道断除,应当如此理解。此中其余显而易见。
《颠倒经注》终
50. 第十经中,"通过使染污"是指通过使污浊。"五种酒和四种醇"中,糕酒、面酒、米酒、加发酵剂酒、混合酒为五种酒。花醇、果醇、蜜醇、糖蜜醇为四种醇。其中把糕放入器皿中,加适量水揉制而成的是糕酒。其他酒也如是。"发酵剂"是指那酒的种子。把称为"糖球"的东西放入而制成的是加发酵剂酒。用康塔基等各种材料配制的是混合酒。甜果树、棕榈、椰子等花汁长期储存的是花醇。面包果等果汁是果醇。葡萄汁是蜜醇。甘蔗汁是糖蜜醇。
《染污经注》终
《罗希答萨品注》终
第一五十经终
2. 第二五十经
(6) 1. 福水品
1. 《第一福水经注》

51. Dutiyassa paṭhame puññābhisandāti vā puññanadiyo. Avicchedena niccaṃ pavattiyamānāni hi puññāni abhisandanaṭṭhena ‘‘puññābhisandā’’ti vuttā. Aparimitanti āḷhakagaṇanāya aparimitaṃ, yojanavasena panassa parimāṇaṃ atthi. Tathā hi heṭṭhā mahāpathaviyā upari ākāsena parato cakkavāḷapabbatena majjhe tattha tattha ṭhitehi dīpapabbatapariyantehi paricchinnattā yojanato sakkā pamāṇaṃ kātuṃ. Bheravārammaṇehīti saviññāṇakāviññāṇakehi bheravārammaṇehi. Tathā hi taṃ mahāsarīramacchakumbhīlayakkharakkhasamahānāgadānavādīnaṃ saviññāṇakānaṃ vaḷavāmukhapātālādīnaṃ aviññāṇakānañca bheravārammaṇānaṃ vasena ‘‘bahubherava’’nti vuccati. Sesamettha uttānameva.

Paṭhamapuññābhisandasuttavaṇṇanā niṭṭhitā.

2. Dutiyapuññābhisandasuttavaṇṇanā

52. Dutiye sotāpannassa saddhā adhippetāti sotāpannassa maggenāgatā saddhā adhippetā.

Dutiyapuññābhisandasuttavaṇṇanā niṭṭhitā.

3-4. Paṭhamasaṃvāsasuttādivaṇṇanā

53-54. Tatiye yathākammaṃ tā tā gatiyo aranti upagacchantīti ariyā, sattā. Ime pana kucchitā ariyāti kadariyā. Thaddhamaccharino, thaddhena maccharena samannāgatāti attho. Thaddhamacchariyasadisañhi kucchitaṃ sabbadā nihīnaṃ natthi sabbaguṇānaṃ ādibhūtassa bhogasampattiādisabbasampattīnaṃ mūlabhūtassa dānassa nisedhanato. Tenāha ‘‘kadariyāti thaddhamaccharino’’ti. Ekacco hi attano vasanaṭṭhāne bhikkhū hatthaṃ pasāretvāpi na vandati. Aññattha gato vihāraṃ pavisitvā sakkaccaṃ vanditvā madhurappaṭisanthāraṃ karoti ‘‘kiṃ, bhante, amhākaṃ vasanaṭṭhānaṃ nāgacchatha, sampanno padeso, paṭibalāhaṃ ayyānaṃ yāgubhattādīhi upaṭṭhānaṃ kātu’’nti. Bhikkhu ‘‘saddho ayaṃ upāsako’’ti yāgubhattādīhi saṅgaṇhāti.

Atheko thero tassa gāmaṃ gantvā piṇḍāya carati. So taṃ disvā aññena vā gacchati, gharaṃ vā pavisati. Sacepi sammukhībhāvaṃ āgacchati, hatthena vanditvā ‘‘ayyassa bhikkhaṃ detha, ahaṃ ekena kammena gacchāmī’’ti pakkamati. Thero sakalagāmaṃ caritvā tucchapattova nikkhamati. Idaṃ tāva mudumacchariyaṃ nāma. Yena adāyakopi dāyako viya paññāyati. Idha pana thaddhamacchariyaṃ adhippetaṃ. Yena samannāgato bhikkhūsu piṇḍāya paviṭṭhesu ‘‘therā ṭhitā’’ti vutte ‘‘kiṃ mayhaṃ pādā rujjantī’’tiādīni vatvā silāthambho viya khāṇuko viya ca thaddho hutvā tiṭṭhati, sāmīcimpi na karoti, kuto dānaṃ. Ayamidha adhippeto. Tena vuttaṃ ‘‘thaddhamaccharinoti thaddhena maccharena samannāgatāti attho’’ti. Maccharaṃ maccheraṃ macchariyanti atthato ekaṃ.

Paribhāsakāti bhikkhū gharadvāre ṭhite disvā ‘‘kiṃ tumhe kasitvā āgatā vapitvā lāyitvā, mayaṃ attanopi na labhāma, kuto tumhākaṃ, sīghaṃ nikkhamathā’’tiādīhi santajjakā. Yācakānaṃ vacanassa atthaṃ jānantīti ettha kiñcāpi bhikkhū gharadvāre ṭhitā tuṇhī honti, atthato pana ‘‘bhikkhaṃ dethā’’ti vadanti nāma ariyāya yācanāya. Vuttañhetaṃ ‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti (mi. pa. 4.5.9). Tatra ye ‘‘mayaṃ pacāma, ime na pacanti, pacamāne patvā alabhantā kuhiṃ labhissatī’’ti deyyadhammaṃ saṃvibhajanti, te vadaññū yācakānaṃ vacanassa atthaṃ jānanti nāma ñatvā kattabbakaraṇato. Catutthaṃ uttānameva.

Paṭhamasaṃvāsasuttādivaṇṇanā niṭṭhitā.

5-

我来直译这段巴利文：
51. 第二品第一经中,"福水"或称"福河"。因为不断持续流动的福德以流溢的意义而称为"福水"。"无量"是指以阿拉卡计量无法计量,但以由旬来说是有限量的。因为下至大地,上至虚空,外至轮围山,中间被各处的洲岛山边界所限制,所以可以用由旬来计量。"可怕所缘"是指有情和无情的可怕所缘。因此说它"多可怕",是因为有大身鱼、鳄鱼、夜叉、罗刹、大龙、巨鲸等有情和马口、地狱等无情的可怕所缘。此中其余显而易见。
《第一福水经注》终
52. 第二经中,"预流者的信"是指预流者以道所得的信。
《第二福水经注》终
53-54. 第三经中,"依业趣向各种趣处的是圣者",即众生。但这些是卑劣的圣者,故为悭吝者。僵硬悭吝,意思是具有僵硬的悭吝。因为没有什么比僵硬悭吝更卑劣下贱,因为它阻止施舍,而施舍是一切功德之始,一切财富等成就之根本。因此说"悭吝即僵硬悭吝"。有些人在自己住处连伸手也不向比丘礼拜。但去到其他地方进入寺院时,恭敬礼拜并作甜美的问候:"尊者,为何不来我们住处?是殊胜的地方,我能以粥饭等供养尊者们。"比丘想"这是有信的优婆塞"而以粥饭等摄受。
这时一位长老到他的村庄托钵。他看见长老就走另一条路,或者进入屋内。即使面对面,也只是伸手礼拜说"给尊者施食,我有事要去"就离开。长老走遍整个村子,钵空而出。这只是柔软悭吝,使不施者也显得像施者。但这里是指僵硬悭吝。具有这种悭吝的人,当比丘们入村托钵时,听到"长老们站着",就说"我的脚痛"等,像石柱或木桩一样僵硬站着,连基本礼节也不做,更不用说布施。这就是这里所指的。因此说"僵硬悭吝即具有僵硬悭吝的意思"。悭、悭吝、悭啬在意义上是一样的。
"辱骂者"是指看见比丘站在家门口就恐吓说:"你们是耕田来的吗?播种来的吗?收割来的吗?我们自己都得不到,哪有给你们的,快走!"。"知道乞求者的话的意思"中,虽然比丘站在门口保持沉默,但实际上以圣者的乞求方式在说"请给食物"。因为说过"圣者为此而立,这是圣者的乞求。"其中那些想"我们在煮饭,他们不煮,正在煮时得不到从哪里得到"而分享应施之物的人,称为知言,因为他们通过了解乞求者话语的意思而做应做之事。第四经义理明显。
《第一共住经》等注终
5-

6. Samajīvīsuttādivaṇṇanā

55-56. Pañcame anuggaṇhanatthanti nakulamātā nakulapitāti imesaṃ dvinnaṃ saṅgahatthāya. Nakulassa dārakassa pitā nakulapitā. Nakulamātāti etthāpi eseva nayo. Sesamettha uttānameva. Chaṭṭhe natthi vattabbaṃ.

Samajīvīsuttādivaṇṇanā niṭṭhitā.

7-10. Suppavāsāsuttādivaṇṇanā

57-60. Sattame āyubhāgapaṭilābhinī hotīti āyukoṭṭhāsassa paṭilābhinī hoti. Tividhalokanti sattasaṅkhārabhājanasaṅkhātaṃ tividhaṃ lokaṃ. Viditaṃ katvāti vibhūtaṃ katvā. Lokavidūnanti karaṇatthe sāmivacananti āha ‘‘buddhehi pasatthā’’ti. Aṭṭhamanavamadasamāni uttānatthāneva.

Suppavāsāsuttādivaṇṇanā niṭṭhitā.

Puññābhisandavaggavaṇṇanā niṭṭhitā.

(7) 2. Pattakammavaggo

1-4. Pattakammasuttādivaṇṇanā

61-64. Dutiyassa paṭhame ye aniṭṭhā na honti, te iṭṭhāti adhippetāti āha ‘‘aniṭṭhapaṭikkhepena iṭṭhā’’ti. Iṭṭhāti ca pariyiṭṭhā vā hotu mā vā, iṭṭhārammaṇabhūtāti attho. Gavesitampi hi iṭṭhanti vuccati, taṃ idha nādhippetaṃ. Maneti manasmiṃ. Kantāti vā kamanīyā, kāmetabbāti attho. Manaṃ appāyantīti iṭṭhabhāvena manaṃ vaḍḍhenti. Kammasādhano idha bhoga-saddoti āha ‘‘bhogāti bhuñjitabbā’’tiādi. Dhammūpaghātaṃ katvā kusaladhammaṃ vinodetvā. Upanijjhāyīyantīti upajjhāyāti āha ‘‘sukhadukkhesu upanijjhāyitabbattā’’ti, sukhadukkhesu uppannesu anussaritabbattāti attho. Sandiṭṭhasambhattehīti ettha tattha tattha saṅgamma diṭṭhamattā nātidaḷhamittā sandiṭṭhā, suṭṭhu bhattā sinehavanto daḷhamittā sambhattā.

Visamalobhanti balavalobhaṃ. Sukhitanti sañjātasukhaṃ. Pīṇitanti dhātaṃ suhitaṃ. Tathābhūto pana yasmā balasampanno hoti, tasmā ‘‘balasampannaṃ karotī’’ti vuttaṃ.

Sobhane kāyikavācasikakamme ratoti sūrato ukārassa dīghaṃ katvā, tassa bhāvo soraccaṃ, kāyikavācasiko avītikkamo. So pana atthato susīlabhāvoti āha ‘‘khantisoracce niviṭṭhāti adhivāsanakkhantiyañca susīlatāya ca niviṭṭhā’’ti. Ekamattānanti ekaṃ cittanti attho. Rāgādīnañhi pubbabhāgiyaṃ damanādi paccekaṃ icchitabbaṃ, na maggakkhaṇe viya ekajjhaṃ paṭisaṅkhānamukhena pajahanato. Ekamattānanti vā vivekavasena ekaṃ ekākinaṃ attānaṃ. Tenevāha ‘‘ekaṃ attanova attabhāva’’ntiādi. Uparūparibhūmīsūti chakāmasaggasaṅkhātāsu uparūparikāmabhūmīsu. Kammassa phalaṃ aggaṃ nāma. Taṃ panettha uccagāmīti āha ‘‘uddhamaggamassā’’ti. Suvagge niyuttā, suvaggappayojanāti vā sovaggikā. Dasannaṃ visesānanti dibbaāyuvaṇṇayasasukhaādhipateyyānañceva iṭṭharūpādīnañca phalavisesānaṃ. Vaṇṇaggahaṇena cettha sako attabhāvavaṇṇo gahito, rūpaggahaṇena bahiddhā rūpārammaṇaṃ. Dutiyatatiyacatutthāni uttānatthāneva.

Pattakammasuttādivaṇṇanā niṭṭhitā.

5. Rūpasuttavaṇṇanā



我来直译这段巴利文：
5-6. 《同命经》等注
55-56. 第五经中,"为摄受"是为了摄受这两位那库罗之父、那库罗之母。那库罗童子的父亲即那库罗之父。"那库罗之母"也是这个道理。此中其余显而易见。第六经无需解说。
《同命经》等注终
7-10. 《苏波婆娑经》等注
57-60. 第七经中,"获得寿分"是指获得寿命部分。"三种世间"是指称为有情、行法、器世间的三种世间。"使了知"是使明显。"世间解"是具格中的属格,所以说"为诸佛所赞叹"。第八、第九、第十经义理明显。
《苏波婆娑经》等注终
《福水品注》终
(7) 2. 得业品
1-4. 《得业经》等注
61-64. 第二品第一经中,凡非不可意的就是可意的,所以说"以否定不可意而成可意"。"可意"是指不论是否被寻求的,成为可意的所缘。虽然寻求的也称为可意,但这里不是这个意思。"意"是在意中。"可爱"是可喜的,意思是应当贪爱的。"令意满足"是以可意而增长意。此处业字是能作格,所以说"享用物是应当享用"等。伤害法即驱除善法。"被思考"为师,所以说"因在乐苦中应当思考",意思是在乐苦生起时应当忆念。"见友"中,只是在各处相会见面的不太亲密的朋友为见者,很有爱着的亲密朋友为友者。
"不正当的贪"是强烈的贪。"快乐"是已生快乐。"满足"是饱足、饱满。这样的人因为具足力量,所以说"使具足力量"。
"喜好善身语业"为善良(延长u音),其性质为善良性,即不违犯身语业。这实际上是善戒性,所以说"安住于忍辱善良,即安住于忍耐和善戒性"。"一个自我"意思是一个心。因为贪等的前分调伏等各自应当希求,不像道刹那那样通过一起省察而断除。或者"一个自我"是通过独处而成为独一的自我。因此说"独一的自身"等。"在上上地"是指在称为六欲天的上上欲界地。业的果报称为最上,这里是指上升的,所以说"向上行"。"属于善趣"是从事于善趣,或者目的是善趣。"十种殊胜"是指天的寿命、容色、名声、快乐、主权以及可意色等十种殊胜果报。这里以容色指自身容色,以色指外部色所缘。第二、第三、第四经义理明显。
《得业经》等注终
5. 《色经注》;

65. Pañcame paminoti uḷāratādivisesaṃ etenāti pamāṇaṃ, rupakāyo pamāṇaṃ etassāti rūpappamāṇo. Tato eva rūpe pasannoti rūpappasanno. Ghosoti cettha thutighoso. Lūkhanti paccayalūkhatā. Dhammāti sīlādayo guṇadhammā adhippetā. Imesaṃ pana catunnaṃ puggalānaṃ nānākaraṇaṃ pāḷiyaṃyeva āgataṃ. Vuttañhetaṃ –

‘‘Katamo ca puggalo rūpappamāṇo rūpappasanno? Idhekacco puggalo ārohaṃ vā passitvā pariṇāhaṃ vā passitvā saṇṭhānaṃ vā passitvā pāripūriṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo rūpappamāṇo rūpappasanno.

‘‘Katamo ca puggalo ghosappamāṇo ghosappasanno? Idhekacco puggalo paravaṇṇanāya parathomanāya parapasaṃsanāya paravaṇṇahārikāya tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo ghosappamāṇo ghosappasanno.

‘‘Katamo ca puggalo lūkhappamāṇo lūkhappasanno? Idhekacco puggalo cīvaralūkhaṃ vā passitvā pattalūkhaṃ vā passitvā senāsanalūkhaṃ vā passitvā vividhaṃ vā dukkarakārikaṃ passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo lūkhappamāṇo lūkhappasanno.

‘‘Katamo ca puggalo dhammappamāṇo dhammappasanno? Idhekacco puggalo sīlaṃ vā passitvā samādhiṃ vā passitvā paññaṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo dhammappamāṇo dhammappasanno’’ti (pu. pa. 171-172).

Tattha ārohanti uccataṃ. Sā ca kho tasmiṃ tasmiṃ kāle pamāṇayuttā daṭṭhabbā. Pariṇāhanti nātikisathūlatāvasena pīṇataṃ. Saṇṭhānanti tesaṃ tesaṃ aṅgapaccaṅgānaṃ susaṇṭhitataṃ dīgharassavaṭṭādiyuttaṭṭhānesu tathābhāvaṃ. Pāripūrinti sabbesaṃ sarīrāvayavānaṃ paripuṇṇataṃ avikalataṃ. Tattha pamāṇaṃ gahetvāti tasmiṃ rūpe rūpasampattiyaṃ pamāṇabhāvaṃ upādāya. Pasādaṃ janetīti adhimokkhaṃ janeti uppādeti.

Paravaṇṇanāyāti ‘‘asuko ediso ca ediso cā’’ti parassa guṇavacanena. Parathomanāyāti parammukhā parassa silāghuppādakena abhitthavanena parena thutivasena, gāthādiupanibandhanena vuttāya thomanāyāti vuttaṃ hoti. Parapasaṃsanāyāti parammukhā parassa guṇasaṃkittanena. Paravaṇṇahārikāyāti paramparavaṇṇahārikāya paramparāya parassa kittanasaddassa upasaṃhārena. Tatthāti tasmiṃ thutighose.

Cīvaralūkhanti thūlajiṇṇabahutunnakatādicīvarassa lūkhabhāvaṃ. Pattalūkhanti anekaganthikāhaṭatādipattassa lūkhabhāvaṃ. Vividhaṃ vā dukkarakārikanti dhutaṅgādivasena pavattanānāvidhaṃ dukkaracariyaṃ. Sīlaṃ vā passitvāti sīlapāripūrivasena visuddhaṃ kāyavacīsucaritaṃ ñāṇacakkhunā passitvā, jhānādiadhigamasuddhisamādhiṃ vā vipassanābhiññāsaṅkhātaṃ paññaṃ vā passitvāti attho.


我来直译这段巴利文：
65. 第五经中,"以此计量"高贵等殊胜为量,以色身为量称为以色为量。正因如此,于色净信称为于色净信。这里"声"指赞叹声。"粗陋"指资具的粗陋。"法"指戒等功德法。这四种人的差别已在圣典中说明。因为说：
"什么是以色为量而于色净信的人?这里有些人看见高度,或看见周围,或看见形状,或看见圆满后,以此为量而生起净信。这称为以色为量而于色净信的人。
什么是以声为量而于声净信的人?这里有些人因他人称赞、他人赞美、他人赞叹、他人传扬名声,以此为量而生起净信。这称为以声为量而于声净信的人。
什么是以粗陋为量而于粗陋净信的人?这里有些人看见衣服粗陋,或看见钵粗陋,或看见住处粗陋,或看见种种难行苦行,以此为量而生起净信。这称为以粗陋为量而于粗陋净信的人。
什么是以法为量而于法净信的人?这里有些人看见戒,或看见定,或看见慧,以此为量而生起净信。这称为以法为量而于法净信的人。"
其中,"高度"指高度。这应当看是在不同时期合适的高度。"周围"指以不太瘦不太胖而丰满。"形状"指各个肢体善巧安置,在应当长短圆等处如其本性。"圆满"指一切身体部分圆满无缺。"以此为量"是指以那色、色之成就为量。"生起净信"是生起、产生胜解。
"他人称赞"是指"某人如是如是"的他人功德之语。"他人赞美"是指当面赞叹他人,以生起赞美的称赞,以他人赞美方式,是说以偈颂等组成的赞美。"他人赞叹"是指当面唱颂他人功德。"传扬名声"是指辗转传递他人的赞叹声。"其中"是指在那赞叹声中。
"衣服粗陋"是指粗糙破旧多缝补等衣服的粗陋性。"钵粗陋"是指多处补缝等钵的粗陋性。"种种难行"是指以头陀行等方式进行的各种难行。"看见戒"意思是以智眼看见以戒圆满而清净的身语善行,或看见以证得禅那等的清净定,或看见称为观慧神通的慧。


Evametasmiṃ catuppamāṇe lokasannivāse buddhesu appasannā mandā, pasannā bahukā. Rūpappamāṇassa hi buddharūpato uttari pasādāvahaṃ rūpaṃ nāma natthi. Ghosappamāṇassa buddhānaṃ kittighosato uttari pasādāvaho ghoso nāma natthi. Lūkhappamāṇassa kāsikāni vatthāni mahārahāni kañcanabhājanāni tiṇṇaṃ utūnaṃ anucchavike sabbasampattiyutte pāsādavare pahāya paṃsukūlacīvaraselamayapattarukkhamūlādisenāsanasevino buddhassa bhagavato lūkhato uttari pasādāvahaṃ aññaṃ lūkhaṃ nāma natthi. Dhammappamāṇassa sadevake loke asādhāraṇasīlādiguṇassa tathāgatassa sīlādiguṇato uttari pasādāvaho añño sīlādiguṇo nāma natthi. Iti bhagavā imaṃ catuppamāṇikaṃ lokasannivāsaṃ muṭṭhinā gahetvā viya ṭhitoti.

Pamāṇiṃsūti pamāṇaṃ aggahesuṃ. Niyakajjhatte tassa guṇaṃ na jānātīti tassa abbhantare pavattamānaṃ sīlādiguṇaṃ na jānāti. Sesaṃ suviññeyyameva.

Rūpasuttavaṇṇanā niṭṭhitā.

7. Ahirājasuttavaṇṇanā

67. Sattame daṭṭhavisānevāti avadhāraṇena diṭṭhavisādayo nivatteti. Kaṭṭhamukhādayo hi cattāro āsīvisā daṭṭhaviso, diṭṭhaviso, phuṭṭhaviso, vātavisoti paccekaṃ catubbidhā hontīti visavegavikāravasena soḷasa vuttā. Tesu daṭṭhavisānaṃyeva idha gahaṇaṃ, na itaresanti dasseti. Sesaṃ suviññeyyameva.

Ahirājasuttavaṇṇanā niṭṭhitā.

8. Devadattasuttavaṇṇanā

68. Aṭṭhame kāle sampatteti gabbhassa paripākagatattā vijāyanakāle sampatte. Potakanti assatariyā puttaṃ. ‘‘Phalaṃ ve kadaliṃ hantī’’tiādigāthāya kukkujakeneva pattavaṭṭipasavassa ucchinnattā phaluppatti kadaliyā parābhavāya hotīti āha ‘‘phalaṃ ve kadaliṃ hantī’’ti. Kukkujakaṃ nāma kadaliyā pupphanāḷaṃ. Tathā phalapākapariyosānattā osadhīnaṃ ‘‘phalaṃ veḷuṃ naḷa’’nti vuttaṃ. Ayaṃ panettha piṇḍattho – yathā attano phalaṃ kadaliveḷunaḷe vināseti, gabbho ca assatariṃ, evaṃ attano kammabhūto sakkāro asappurisaṃ vināsetīti.

Devadattasuttavaṇṇanā niṭṭhitā.

9. Padhānasuttavaṇṇanā

69. Navame padahati etehīti padhānāni. Uttamavīriyāni seṭṭhavīriyāni visiṭṭhassa atthassa sādhanato. Kilesānaṃ saṃvaratthāyāti yathā abhijjhādayo na uppajjanti, evaṃ satiyā upaṭṭhānena kilesānaṃ saṃvaraṇatthāya. Pajahanatthāyāti kāmavitakkādīnaṃ vinodanatthāya. Padhānanti tasseva pajahanassa sādhanavasena pavattavīriyaṃ. Kusalānaṃ dhammānaṃ brūhanatthāyāti bojjhaṅgasaṅkhātānaṃ kusaladhammānaṃ vaḍḍhanatthāya. Padhānanti tasseva vaḍḍhanassa sādhanavasena pavattavīriyaṃ.

Padhānasuttavaṇṇanā niṭṭhitā.

10. Adhammikasuttavaṇṇanā



我来直译这段巴利文：
如此在这四种量的世间集合中,对佛不净信者少,净信者多。因为对以色为量者,没有比佛陀色身更能引生净信的色。对以声为量者,没有比诸佛名声更能引生净信的声。对以粗陋为量者,没有比舍弃迦尸衣、价值连城的金器、适合三季节的具足一切圆满的殊胜宫殿,而受用粪扫衣、石钵、树下等住处的佛世尊的粗陋更能引生净信的其他粗陋。对以法为量者,没有比在天人世间具足不共戒等功德的如来的戒等功德更能引生净信的其他戒等功德。如是世尊如同手握般立于这四种量的世间集合中。
"计量"是取为量。"不知他内在的功德"是不知道在他内心运作的戒等功德。其余容易理解。
《色经注》终
7. 《蛇王经注》
67. 第七经中,"咬毒"是以确定排除见毒等。因为木口等四种毒蛇各自分为咬毒、见毒、触毒、风毒四种,以毒性变化而说十六种。其中只取咬毒,不取其他,这是其意。其余容易理解。
《蛇王经注》终
8. 《提婆达多经注》
68. 第八经中,"时至"是指因胎已成熟而分娩时至。"幼驹"是指骡的儿子。关于"果实实能害芭蕉"等偈,因为以花序使叶鞘和果实断绝,果实的生起导致芭蕉的毁灭,所以说"果实实能害芭蕉"。花序是芭蕉的花茎。同样,因为结束于果实的成熟,所以说"果实害竹芦"。这里的要义是:如同自己的果实毁坏芭蕉竹芦,胎儿毁坏骡子,同样自己的业即供养毁坏不善人。
《提婆达多经注》终
9. 《精勤经注》
69. 第九经中,"以此努力"为精勤。最上精进、最胜精进是因为成就殊胜的利益。"为防护烦恼"是指以念的现起防护烦恼,使贪等不生起。"为断除"是指为驱除欲寻等。"精勤"是为成就那断除而转起的精进。"为增长善法"是为增长称为觉支的善法。"精勤"是为成就那增长而转起的精进。
《精勤经注》终
10. 《非法经注》;

70. Dasame visamanti bhāvanapuṃsakametaṃ. Tenāha ‘‘visamā hutvā’’ti. Asamayenāti akāle. Bhummatthe hetaṃ karaṇavacanaṃ. Pakaṭṭhaṃ padhānaṃ añjasaṃ etesanti pañjasā, añjasaṃ pagatā paṭipannāti vā pañjasā, pakatimaggagāmino. Na pañjasā apañjasā, amaggappaṭipannā. Te pana yasmā maggato apagatā nāma honti, tasmā vuttaṃ ‘‘maggato apagatā’’tiādi.

Gāthāsu pana evamettha sambandho veditabbo. Gunnaṃ ce taramānānanti gāvīsu mahoghaṃ tarantīsu. Jimhaṃ gacchati puṅgavoti yadi yūthapati usabho kuṭilaṃ gacchati. Sabbā tā jimhaṃ gacchantīti sabbā tā gāviyo kuṭilameva gacchanti. Kasmā? Nette jimhaṃ gate sati tassa kuṭilagatattā. So hi tāsaṃ paccayiko upaddavaharo ca. Evamevanti yathā cetaṃ, evameva yo manussesu padhānasammato, yadi so adhammacārī siyā, ye tassa anujīvino, sabbepi adhammikā honti. Sāmisampadā hi pakatisampadaṃ sampādeti. Yasmā etadevaṃ, tasmā sabbaṃ raṭṭhaṃ dukkhaṃ seti, rājā ce hoti adhammiko.

Adhammikasuttavaṇṇanā niṭṭhitā.

Pattakammavaggavaṇṇanā niṭṭhitā.

(8) 3. Apaṇṇakavaggo

1-2. Padhānasuttādivaṇṇanā

71-72. Tatiyavaggassa paṭhame yavati tena phalaṃ missitaṃ viya hotīti yoni, ekantikaṃ kāraṇaṃ. Assāti yathāvuttassa bhikkhuno. Paripuṇṇanti avikalaṃ anavasesaṃ. Āsave khepetīti āsavakkhayo, aggamaggo. Idha pana arahattaphalaṃ adhippetanti āha ‘‘arahattatthāyā’’ti. Dutiyaṃ uttānameva.

Padhānasuttādivaṇṇanā niṭṭhitā.

3-5. Sappurisasuttādivaṇṇanā

73-75. Tatiye pañhatthāya abhinītoti pañhakaraṇatthāya abhimukhaṃ nīto. Alambitaṃ katvāti alambaṃ katvā, ayameva vā pāṭho, vipalambaṃ akatvāti attho. Avajānātīti avaññaṃ karoti, nindatīti attho. Catutthapañcame natthi vattabbaṃ.

Sappurisasuttādivaṇṇanā niṭṭhitā.

6. Kusinārasuttavaṇṇanā

76. Chaṭṭhe nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti upavattanaṃ. Yatheva hi kalambanaditīrato rājamātuvihāradvārena thūpārāmaṃ gantabbaṃ hoti, evaṃ hiraññavatikāya pārimatīrato sālavanaṃ uyyānaṃ, yathā anurādhapurassa thūpārāmo dakkhiṇapacchimadisāya, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāya hoti. Yathā thūpārāmato dakkhiṇadvārena nagaraṃ pavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā, tasmā taṃ ‘‘upavattana’’nti vuccati. Antareti dvinnaṃ sālarukkhānaṃ vemajjhe. Tattha hi paññāpiyamānassa mañcassa ekā sālapanti sīsabhāge hoti, ekā pādabhāge. Tatrapi eko taruṇasālo sīsabhāgassa āsanno hoti, eko pādabhāgassa. Apica yamakasālā nāma mūlakhandhaviṭapapattehi aññamaññaṃ saṃsibbitvā ṭhitasālātipi vadanti.

Dveḷhakanti dvidhāgāho, anekaṃsaggāhoti attho. Vimatīti saṃsayāpattīti āha ‘‘vinicchituṃ asamatthatā’’ti. Taṃ vo vadāmīti taṃ saṃsayavantaṃ bhikkhuṃ sandhāya vo tumhe vadāmīti. Nikkaṅkhabhāvapaccakkhakaraṇanti buddhādīsu tesaṃ bhikkhūnaṃ nikkaṅkhabhāvassa paccakkhakāriyā yāthāvato tamatthaṃ paṭivijjhitvā ṭhitaṃ sabbaññutaññāṇameva. Etthāti etasmiṃ atthe.

Kusinārasuttavaṇṇanā niṭṭhitā.

7. Acinteyyasuttavaṇṇanā



我来直译这段巴利文：
70. 第十经中,"不平"是中性词。因此说"成为不平"。"非时"是在不当时。这是处所义的工具格。"正直"是指他们的正直、主要、直接,或称为"正直"是指直接前行,即走正常道路者。"不正直"是非正直,即不行正道者。他们因为是离开道路,所以说"从道路偏离"等。
偈颂中应当如此理解其连贯:当"牛群渡水时"是指母牛们渡大河时。"牡牛行歪斜"是指如果牛群领袖公牛歪斜而行。"它们都歪斜行"是指所有母牛都歪斜而行。为什么?因为领导者歪斜而行的缘故。因为他是它们的保护者和除害者。"如是"即如此,如在人中被认为最胜者,如果他非法而行,凡是依靠他生活的人,都成为非法者。因为主人的成就导致下属的成就。因为这是如此,所以"全国受苦难,如果国王不如法"。
《非法经注》终
《得业品注》终
(8) 3. 无过品
1-2. 《精勤经》等注
71-72. 第三品第一经中,"生"是因为与彼果如混合一般,是必然的因。"彼"是指如前所说的比丘。"圆满"是不缺少、无余。"漏尽"是尽诸漏,即最上道。这里是指阿罗汉果,所以说"为阿罗汉"。第二经显而易见。
《精勤经》等注终
3-5. 《善人经》等注
73-75. 第三经中,"为问题而引导"是为了作问而引向面前。"依靠"是作为依靠,或者就是这个读法,意思是不欺诈。"轻蔑"是作轻视,意思是贬低。第四第五经无需解说。
《善人经》等注终
6. 《拘尸那罗经注》
76. 第六经中,"前往"是从园林前往要进入城市的道路。就像从卡兰巴河岸经由王母精舍门到塔园一样,从希兰雅瓦提河对岸到沙罗林园,如同阿努拉陀普拉城塔园在西南方,同样那园林在拘尸那罗城西南方。如同从塔园经南门进城的道路向东行再向北转,同样从园林的沙罗树行列向东行再向北转,因此称为"前往"。"中间"是在两棵沙罗树之间。因为在那里安置的床,一排沙罗树在头部,一排在脚部。其中一棵年轻沙罗树靠近头部,一棵靠近脚部。有人说双树是指根、干、枝、叶相互交错而立的沙罗树。
"疑惑"是二分取著,意思是不确定取著。"犹豫"是陷入疑惑,所以说"不能决定"。"我告诉你们"是指我对那些有疑惑的比丘告诉你们。"使无疑现见"是指那些比丘对佛等的无疑状态,如实通达那义而住立的一切知智。"此中"是指在这义理中。
《拘尸那罗经注》终
7. 《不应思经注》;

77. Sattame lokacintāti lokasannivesappaṭisaṃyuttā vīmaṃsā. Tenāha ‘‘kena nu kho candimasūriyā’’tiādi. Nāḷikerādayoti ādi-saddena avuttānaṃ osadhitiṇavanappatiādīnaṃ saṅgaho. Evarūpā lokacintāti edisā vuttasadisā aññāpi sā lokacintā.

Acinteyyasuttavaṇṇanā niṭṭhitā.

8. Dakkhiṇasuttavaṇṇanā

78. Aṭṭhame dānasaṅkhātāya dakkhiṇāyāti deyyadhammasaṅkhātāya dakkhiṇāya. Visuddhi nāma mahājutikatā. Sā pana mahapphalatāya veditabbāti āha ‘‘mahapphalabhāvenā’’ti. Visujjhatīti na kilissati, amalinā mahājutikā mahāvipphārā hotīti attho. Sucidhammoti rāgādiasucividhamanena sucisabhāvo. Lāmakadhammoti hīnasabhāvo pāpakiriyāya. Akusaladhammā hi ekantanihīnā. Jūjako sīlavā kalyāṇadhammo na hoti, tassa mahābodhisattassa attano puttadānaṃ dānapāramiyā matthakaṃ gaṇhantaṃ mahāpathavikampanasamatthaṃ jātaṃ. Svāyaṃ dāyakaguṇoti āha ‘‘vessantaramahārājā kathetabbo’’tiādi. Uddharatīti bahulaṃ pāpakammavasena laddhabbavinipātato uddharati, tasmā natthi mayhaṃ kiñci cittassa aññatthattanti adhippāyo.

Petadakkhiṇanti pete uddissa dātabbadakkhiṇaṃ. Pāpitakāleyevāti ‘‘idaṃ dānaṃ asukassa petassa hotū’’ti taṃuddisanavasena pattiyā pāpitakāleyeva. Assāti petassa. Pāpuṇīti phalasampattilabhāpanavasena pāpuṇi. Ayañhi pete uddissa dāne dhammatā. Tadā kosalarañño pariccāgavasena ativiya dānajjhāsayataṃ buddhappamukhassa ca saṅghassa ukkaṃsagataguṇavisiṭṭhataṃ sandhāyāha ‘‘asadisadānaṃ kathetabba’’nti.

Dakkhiṇasuttavaṇṇanā niṭṭhitā.

9-10. Vaṇijjasuttādivaṇṇanā

79-80. Navame taṃsadisāti yādisā vaṇijjā payuttā ayathādhippāyā aññā vā sampajjati, tādisāvāti attho. Chedaṃ gacchatīti vināsaṃ pāpuṇāti. Adhippāyato parā visiṭṭhāti parādhippāyo. Tenevāha ‘‘ajjhāsayato adhikataraphalā hotī’’ti. Cīvarādinā paccayena vadeyyāsīti cīvarādipaccayahetu maṃ vadeyyāsi pattheyyāsi. Atha vā yadā cīvarādinā paccayena attho hoti, tadā maṃ yāceyyāsīti attho. Sesaṃ suviññeyyameva. Dasamaṃ uttānameva.

Vaṇijjasuttādivaṇṇanā niṭṭhitā.

Apaṇṇakavaggavaṇṇanā niṭṭhitā.

(9) 4. Macalavaggo

1-6. Pāṇātipātasuttādivaṇṇanā

81-86. Catutthassa paṭhamādīni uttānatthāneva. Pañcame (saṃ. ni. ṭī. 1.

我来直译这段巴利文：
77. 第七经中,"世间思"是与世界构造有关的思考。因此说"以何故日月"等。"椰子等"以等字包含未说的药草、草木等。"如此世间思"是指这样与所说相似的其他世间思。
《不应思经注》终
78. 第八经中,"称为布施的供养"是指称为应施之物的供养。"清净"是指大光辉。这应由大果报来理解,所以说"以大果报性"。"清净"是指不染污,意思是无垢、大光辉、广大。"净法"是以去除贪等不净而成净性。"劣法"是以恶行而成低劣性。因为不善法确实是最低劣的。伽枯不是持戒有善法者,他对大菩萨自己的施子达到施波罗蜜的顶点,能令大地震动。这是施者的功德,所以说"应说韦山达罗大王"等。"拔出"是从因多恶业而应得的堕处拔出,意思是我心无有任何变异。
"施鬼"是指施给鬼的供养。"到达时"是指以"此布施为某鬼所得"这样回向而到达时。"彼"是指鬼。"获得"是指以获得果报成就而得到。这是施给鬼的法则。在当时指关于拘萨罗王的舍施方式格外有布施意乐,以及以佛为首的僧团具足最胜功德,所以说"应说无与伦比的布施"。
《施经注》终
9-10. 《经商经》等注
79-80. 第九经中,"如是"意思是像开始经商不如所愿或其他成就一样。"遭损害"是获得毁灭。"超出期望"是比期望更好。因此说"比意乐有更多的果报"。"以衣等资具说"是指因衣等资具而说我、希求我。或者当需要衣等资具时,应当向我乞求的意思。其余容易理解。第十经显而易见。
《经商经》等注终
《无过品注》终
(9) 4. 不动品
1-6. 《杀生经》等注
81-86. 第四品第一经等义理明显。第五经(相应部注释1.;

1.132) ‘‘nīce kule paccājāto’’tiādikena appakāsabhāvena tamatīti tamo, tena tamena yuttoti tamo puggalo vuccati. Tathā hi taṃyogato puggalassa tabbohāro yathā ‘‘maccherayogato maccharo’’ti, tasmā tamoti appakāsabhāvena tamo tamabhūto andhakāraṃ viya jāto, andhakārattaṃ vā pattoti attho. Vuttalakkhaṇaṃ tamameva paramparato ayanaṃ gati niṭṭhā etassāti tamaparāyaṇo. Ubhayenapi tamaggahaṇena khandhatamo kathito, na andhakāratamo. Khandhatamoti ca sampattirahitā khandhapavattiyeva daṭṭhabbā. ‘‘Ucce kule paccājāto’’tiādikena pakāsabhāvena jotetīti joti, tena jotināyuttotiādi sabbaṃ vuttanayena veditabbaṃ. Itare dveti jotitamaparāyaṇo, jotijotiparāyaṇoti itare dve puggale.

Veṇuvettādivilīvehi peḷabhājanādikārakā vilīvakārakā. Migamacchādīnaṃ nisādanato nesādā, māgavikamacchabandhādayo. Rathesu cammena nahaṇakaraṇato rathakārā, cammakārā. Puiti karīsassa nāmaṃ, taṃ kusenti apanentīti pukkusā, pupphachaḍḍakā. Dubbaṇṇoti virūpo. Okoṭimakoti ārohābhāvena heṭṭhimako, rassakāyoti attho. Tenāha ‘‘lakuṇḍako’’ti. Laku viya ghaṭikā viya ḍeti pavattatīti lakuṇḍako, rasso. Kaṇati nimīlatīti kāṇo. Taṃ panassa nimīlanaṃ ekena akkhinā dvīhipi vāti āha ‘‘ekacchikāṇo vā ubhayacchikāṇo vā’’ti. Kuṇanaṃ kuṇo, hatthavekallaṃ, so etassa atthīti kuṇī. Khañjo vuccati pādavikalo. Heṭṭhimakāyasaṅkhāto sarīrassa pakkho padeso hato assāti pakkhahato. Tenāha ‘‘pīṭhasappī’’ti. Padīpe padīpane etabbaṃ netabbanti padīpeyyaṃ, telakapālādiupakaraṇaṃ. Vuttanti aṭṭhakathāyaṃ vuttaṃ.

Āgamanavipattīti āgamanaṭṭhānavasena vipatti ‘‘āgamo etthā’’ti katvā. Pubbuppannapaccayavipattīti paṭhamuppannapaccayavasena viparāvatti. Caṇḍālādisabhāvā hissa mātāpitaro paṭhamuppannapaccayo. Pavattapaccayavipattīti pavatte sukhapaccayavipatti. Tādise nihīnakule uppannopi koci vibhavasampanno siyā, ayaṃ pana duggato durūpo. Ājīvupāyavipattīti ājīvanupāyavasena vipatti. Sukhena hi jīvikaṃ pavattetuṃ upāyabhūtā hatthisippādayo imassa natthi, pupphachaḍḍanasilākoṭṭanādikammaṃ pana katvā jīvikaṃ pavatteti. Tenāha ‘‘kasiravuttike’’ti. Attabhāvavipattīti upadhivipatti. Dukkhakāraṇasamāyogoti kāyikacetasikadukkhuppattiyā paccayasamodhānaṃ. Sukhakāraṇavipattīti sukhapaccayaparihāni. Upabhogavipattīti upabhogasukhassa vināso anupaladdhi. Joti ceva jotiparāyaṇabhāvo ca sukkapakkho. Chaṭṭhaṃ uttānameva.

Pāṇātipātasuttādivaṇṇanā niṭṭhitā.

7. Puttasuttavaṇṇanā



我来直译这段巴利文：
1.132"生于低贱种姓"等,以暗昧性而暗,具有那暗者称为暗人。就像因具有悭吝而称为悭者一样,因为具有暗而有此称谓,所以"暗"是以暗昧性而暗、成为暗、如生于黑暗,或达到黑暗性的意思。具有所说特相的暗作为其最终归趣、去处、终点者为暗归趣。以这两者的"暗"指蕴暗,不是黑暗暗。蕴暗应理解为缺乏成就的蕴之运作。"生于高贵种姓"等,以显明性而照耀为光,具有那光者等一切应以所说方式理解。"其余二者"是指光暗归趣者、光光归趣者这其余两种人。
以竹藤等做筐篮等器物者为竹工。因狩猎鱼等为尼沙陀,即猎人渔夫等。因用皮革包裹车轮为车匠、皮革工。"粪"是粪便的名称,清除粪便者为清粪者,即清扫花者。"丑陋"是容貌不端。"矮小"是因缺乏高度而低小,意思是身材短小。因此说"侏儒"。像短桩般活动为侏儒,即矮小。"眨"为瞎眼。其眨眼可能是一眼或两眼,所以说"一眼瞎或两眼瞎"。"缺"是缺陷,手的缺陷,具有此为缺手者。跛子是指脚有缺陷者。下半身称为身体的一侧部分被毁坏者为半身不遂。因此说"乘板者"。应当放置、应当引导于灯中为灯具,即油盏等用具。"所说"是在义疏中所说。
"来处缺失"是以来处而有缺失,因为"此处为来处"。"先前生起条件缺失"是以最初生起条件而有变异。因为他的父母是旃陀罗等性质,是最初生起条件。"生存条件缺失"是生存中的乐条件缺失。生在如此低贱种姓的某些人可能具财富,但此人贫穷丑陋。"生计方便缺失"是以生计方便而有缺失。因为他没有象艺等能轻易维持生活的方便,而是以扫花、凿石等工作维持生活。因此说"以困苦而活"。"自体缺失"是依止缺失。"苦因结合"是身心苦生起的条件集合。"乐因缺失"是乐条件的丧失。"享受缺失"是享受之乐的破坏、不获得。光与光归趣性是白分。第六经显而易见。
《杀生经》等注终
7. 《子经注》;;

87. Sattame ma-kāro padasandhikaro ‘‘aññamañña’’ntiādīsu viya. Niccalasamaṇoti thirasamaṇo. Abhisiñcitabboti abhisekoti kammasādhano abhisekasaddo. Tenāha ‘‘abhisekaṃ kātuṃ yutto’’ti.

Bākulatthero viyāti thero hi mahāyasassī, tassa puttadhītaro nattupanattakā sukhumasāṭakehi cīvarāni kāretvā rajāpetvā samugge pakkhipitvā pahiṇanti. Therassa nahānakāle nahānakoṭṭhake ṭhapenti. Thero tāni nivāseti ceva pārupati ca. Tenevetaṃ vuttaṃ.

Khadiravanamagge sīvalitthero viyāti satthari kira taṃ maggaṃ paṭipanne devatā ‘‘amhākaṃ ayyassa sīvalittherassa sakkāraṃ karissāmā’’ti cintetvā ekekayojane vihāraṃ kāretvā ekayojanato uddhaṃ gantuṃ adatvā pātova uṭṭhāya dibbāni yāguādīni gahetvā ‘‘amhākaṃ ayyo sīvalitthero kahaṃ nisinno’’ti vicaranti. Thero attano abhihaṭaṃ buddhappamukhassa bhikkhusaṅghassa dāpesi. Evaṃ satthā saparivāro tiṃsayojanikaṃ kantāraṃ sīvalittherassa puññaphalaṃ anubhavamānova agamāsi. Tenevetaṃ vuttaṃ.

Aṭṭhakanāgarasutte ānandatthero viyāti aṭṭhakanāgarako kira gahapati therassa dhammadesanāya pasīditvā pañcasatagghanakaṃ vihāraṃ kāretvā adāsi. Taṃ sandhāyetaṃ vuttaṃ.

Pilindavacchatthero viyāti therassa kira iddhānubhāvena pasannā manussā sappiādīni bahūni bhesajjāni abhihariṃsu. Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṃ bhesajjānaṃ, laddhaṃ laddhaṃ parisāya vissajjeti. Tenetaṃ vuttaṃ ‘‘gilānapaccayaṃ pilindavacchatthero viyā’’ti.

Tiṇṇampi sannipātena nibbattānīti pittādīnaṃ tiṇṇampi visamānaṃ sannipātena jātāni. Atisītādibhāvena utūnaṃ pariṇāmoti āha ‘‘atisītaatiuṇhaututo jātānī’’ti. Purimaututo visadiso utu utupariṇāmo, tato jātāni utupariṇāmajāni, visabhāgaututo jātānīti attho. Jaṅgaladesavāsīnañhi anūpadese vasantānaṃ visabhāgova utu uppajjati, anūpadesavāsīnañca jaṅgaladeseti. Evaṃ malayasamuddatīrādivasenapi utuvisabhāgatā uppajjatiyeva. Tato jātāni utupariṇāmajāni nāma.

Attano pakaticariyānaṃ visamaṃ kāyassa pariharaṇavasena visamaparihārajāni. Tāni pana accāsanaatiṭṭhānādinā veditabbānīti āha ‘‘accāsanaatiṭṭhānādikā’’ti. Ādi-saddena mahābhāravahaṇasudhākoṭṭanaadesakālacaraṇādīni saṅgaṇhāti. Parassa upakkamato nibbattāni opakkamikāni, ayaṃ coroti vā pāradārikoti vā gahetvā jaṇṇukakapparamuggarādīhi nippothanaupakkamaṃ paccayaṃ katvā uppannānīti attho. Tenāha ‘‘vadhabandhanādiupakkamena nibbattānī’’ti. Kevalanti bāhiraṃ paccayaṃ anapekkhitvā kevalaṃ, tena vināti attho. Tenāha ‘‘pubbekatakammavipākavaseneva jātānī’’ti.

Puttasuttavaṇṇanā niṭṭhitā.

8-10. Saṃyojanasuttādivaṇṇanā

88-90. Aṭṭhame sotāpanno catūhi vātehi indakhīlo viya parappavādehi akampiyo acalasaddhāya samannāgatattā sāsane laddhappatiṭṭho samaṇamacalo nāmāti āha ‘‘sāsane laddhappatiṭṭhattā’’tiādi. Thaddhabhāvakarānaṃ kilesānaṃ sabbaso samucchinnattāti cittassa thaddhabhāvakarānaṃ uddhambhāgiyakilesānaṃ sabbaso abhāvā samaṇasukhumālo nāma sukhumālabhāvappattito. Navamadasamāni suviññeyyāneva.

Saṃyojanasuttādivaṇṇanā niṭṭhitā.

Macalavaggavaṇṇanā niṭṭhitā.

(10) 5. Asuravaggo

1-2. Asurasuttādivaṇṇanā

91-

我来 译这段巴利文:
87. 第七,字母"ma"是连音字母,如"aññamañña"等词中那样。"不动沙门"指坚定的沙门。"应受灌顶"这个词是动作名词"灌顶",因此说"适合受灌顶"。
如同跋拘罗长老,此长老极有名望,他的子女、孙辈们用细软的布料制作袈裟,染好后装入匣中寄给他。当长老洗浴时,他们就把袈裟放在浴室里。长老就穿用这些袈裟。因此这样说。
如同佉地罗林道上的尸婆离长老,据说当佛陀行经此道时,诸天神想:"我们要供养我们的尊者尸婆离长老",于是每一由旬建一座精舍,不让(佛陀)走过一由旬,一大早就拿着天界的粥等食物四处询问:"我们的尊者尸婆离长老坐在哪里?"长老把供养给他的食物转施给以佛陀为首的比丘僧团。就这样,佛陀与随众体验着尸婆离长老的福德果报,走完了三十由旬的荒野。因此这样说。
如同八城经中的阿难陀长老,据说八城的居士对长老的说法生起信心,建造了价值五百的精舍供养他。这就是说这个的缘由。
如同毗邻陀婆蹉长老,据说由于长老的神通力,信众供养了许多酥油等药物。本来尊者毗邻陀婆蹉就常获得五种药物,他把所得到的都分给大众。因此说"如毗邻陀婆蹉长老的病缘"。
"由三者集合而生的"指由胆等三种不调和集合而生的。天气变化是指过冷过热等状态,所以说"由过冷过热等气候所生"。与前一气候不同的气候叫气候变化,由此产生的叫做气候变化所生,意思是由不同类型的气候所生。因为干燥地区的居民住在湿润地区就会受到不调的气候影响,湿润地区的居民住在干燥地区也是如此。同样,依据马来亚海岸等地的差异也会产生气候的不同。由此产生的称为气候变化所生。
由于不当照料自己平常的行为而导致身体的损害叫做"不当照料所生"。这些应当从过度坐卧等方面理解,所以说"过度坐立等"。"等"字包括搬运重物、捣碎石灰、不适时地行走等。由他人加害而生的叫做"加害所生",意思是被抓获说"这是盗贼"或"这是通奸者",用膝盖、斧头、棍棒等殴打虐待而产生的。因此说"由打杀囚禁等加害而生"。"单独的"意思是不依赖外在因缘,也就是没有其他因缘。因此说"仅由过去业的果报而生"。
子经注释结束。
8-10. 相应经等注释
88-90. 第八,预流者如四方风中的因陀罗柱那样不为他论所动摇,因为具足不动信心而在教法中获得确立,称为不动沙门,所以说"因为在教法中得到确立"等。由于完全断除使心僵硬的烦恼,也就是因为完全没有上分烦恼而使心变得柔软,称为细软沙门。第九和第十(经)很容易理解。
相应经等注释结束。
不动品注释结束。
(10) 5. 阿修罗品
1-2. 阿修罗经等注释
91-

92. Pañcamassa paṭhamadutiyāni uttānatthāneva.

Asurasuttādivaṇṇanā niṭṭhitā.

3. Dutiyasamādhisuttavaṇṇanā

93. Tatiye appaṭivānīti bhāvappadhāno niddesoti āha ‘‘anivattanatā’’ti. ‘‘Appaṭivānitā’’ti vattabbe ‘‘appaṭivānī’’ti vuttaṃ. Tathā hi vīriyappavāhe vattamāne antarā eva paṭigamanaṃ nivattanaṃ paṭivānaṃ, taṃ assa atthīti paṭivānī, na paṭivānī appaṭivānī, tassa bhāvo appaṭivānitā, anivattanāti attho. Appaṭivānīti vā itthiliṅgavasenevāyaṃ niddeso. Antarāyeva paṭigamanaṃ nivattanaṃ paṭivānī, na paṭivānī appaṭivānī, anivattanāti attho.

Dutiyasamādhisuttavaṇṇanā niṭṭhitā.

4. Tatiyasamādhisuttavaṇṇanā

94. Catutthe saṇṭhapetabbanti sammadeva ṭhapetabbaṃ. Yathā pana ṭhapitaṃ saṇṭhapitaṃ hoti, taṃ dassetuṃ ‘‘sannisādetabba’’ntiādi vuttaṃ. Tattha sannisādetabbanti samādhippaṭipakkhe kilese sannisīdāpentena cittaṃ gocarajjhatte sannisīdāpetabbanti. Ekodi kātabbanti abyaggabhāvāpādanena ekaggaṃ kātabbaṃ. Samādahitabbanti yathā ārammaṇe suṭṭhu appitaṃ hoti, evaṃ sammā sammadeva ādahitabbaṃ, suṭṭhu āropetabbaṃ samāhitaṃ kātabbanti attho.

Tatiyasamādhisuttavaṇṇanā niṭṭhitā.

5-6. Chavālātasuttādivaṇṇanā

95-96. Pañcame chavālātanti chavānaṃ daḍḍhaṭṭhāne alātaṃ. Tenevāha ‘‘susāne alāta’’nti. Majjhaṭṭhāne gūthamakkhitanti pamāṇena aṭṭhaṅgulamattaṃ dvīsu ṭhānesu ādittaṃ majjhe gūthamakkhitaṃ. Kaṭṭhatthanti kaṭṭhena kātabbakiccaṃ. Sesamettha uttānameva. Chaṭṭhaṃ uttānameva.

Chavālātasuttādivaṇṇanā niṭṭhitā.

7-10. Khippanisantisuttādivaṇṇanā

97-100. Sattame khippanisantīti khippapañño. Tenāha ‘‘khippanisāmano’’tiādi. Anurūpadhammanti lokuttarādhigamassa anucchavikasabhāvaṃ. Kalyāṇā sundarā parimaṇḍalapadabyañjanā vācā assāti kalyāṇavāco. Tenāha ‘‘sundaravacano’’ti. Kalyāṇaṃ madhuraṃ vākkaraṇaṃ udāhāraghoso assāti kalyāṇavākkaraṇo. Guṇaparipuṇṇabhāvena pūre puṇṇabhāve bhavāti porī, tāya poriyā. Tenāha ‘‘guṇaparipuṇṇāyā’’ti. Pure bhavattā poriyā nāgarikitthiyā sukhumālattanena sadisāti porī, tāya poriyā. ‘‘Sukhumālattanenā’’ti iminā tassā vācāya mudusaṇhabhāvo vutto. Apalibuddhāyāti pittasemhādīhi na paliveṭhitāya. Adosāyāti sandiddhavilambitādidosarahitāya agaḷitapadabyañjanāyāti apatitapadabyañjanāya avirahitapadabyañjanāya. Ubhayametaṃ anelagalāyāti imasseva atthavacanaṃ. Anelagalāyāti hi anelāya ceva agalāya cāti attho. Atthaṃ viññāpetuṃ samatthāyāti ādimajjhapariyosānaṃ pākaṭaṃ katvā bhāsitatthassa viññāpanasatthāya. Aṭṭhamanavamadasamāni uttānatthāneva.

Khippanisantisuttādivaṇṇanā niṭṭhitā.

Asuravaggavaṇṇanā niṭṭhitā.

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

3. Tatiyapaṇṇāsakaṃ

(11) 1. Valāhakavaggo

1-2. Valāhakasuttadvayavaṇṇanā

101-

我来翻译这段巴利文:
92. 第五品的第一和第二(经)义理明显。
阿修罗经等注释结束。
3. 第二定经注释
93. 在第三(经)中,"不退"是以状态为主的说明,所以说"不退转性"。本应说"appaṭivānitā"(不退性),但说成"appaṭivānī"(不退)。同样,当精进之流持续时,中途返回称为退转,即paṭivāna,有此性质者为paṭivānī(退者),不是退者即是不退者(appaṭivānī),这种状态就是不退性,意思是不退转。或者"不退"是依据阴性词形的说明。中途返回称为退转即paṭivānī,不是退转者即是不退者,意思是不退转。
第二定经注释结束。
4. 第三定经注释
94. 在第四(经)中,"应安立"指应当正确地建立。为了说明如何建立才是安立,所以说"应使沉静"等。其中"应使沉静"指通过使定的对治烦恼沉寂,应当使心在所缘境界中安住。"应使专一"指通过达到不散乱状态而使心专注。"应当等持"指应当正确地、完全地安置,如同很好地专注于所缘那样,意思是应当好好地提升,使成为等持。
第三定经注释结束。
5-6. 火把经等注释
95-96. 在第五(经)中,"火把"指火葬场的火把。因此说"火葬场的火把"。"中间涂粪"指两端约八指宽处着火,中间涂有粪便。"木柴用途"指用木柴所做的事。这里其余的义理明显。第六(经)义理明显。
火把经等注释结束。
7-10. 速解经等注释
97-100. 在第七(经)中,"速解"指快速领悟。因此说"速解"等。"相应之法"指与出世间证得相应的性质。"善语者"指有善美、圆满的词句之语,因此说"好言者"。"善言辞者"指有善妙、悦耳的言语声音。"优雅"指因具足功德圆满而有的优雅性质,因此说"具足功德"。因为是城市所生而称为优雅,如同城市女子的细腻。"细腻性"这个词表示其语言的柔软细致。"不受障碍"指不被胆汁痰等所缠绕。"无过失"指远离含糊迟缓等过失,词句不缺漏,词句不遗漏。这两者都是解释"清净无碍"的意思。因为"清净无碍"指既清净又无碍。"能表达义理"指能够清楚地显示开头、中间、结尾,能够说明所说的义理。第八、第九和第十(经)义理明显。
速解经等注释结束。
阿修罗品注释结束。
第二五十经结束。
3. 第三五十经
(11) 1. 云品
1-2. 两则云经注释
101-

2. Tatiyapaṇṇāsakassa paṭhame gajjitāti thanitā. Tattha gajjitvā novassanabhāvo nāma pāpako. Manussā hi yadā devo gajjati, tadā ‘‘suvuṭṭhitā bhavissatī’’ti bījāni nīharitvā vapanti. Atha deve avassante khette bījāni khetteyeva nassanti, gehe bījāni geheyeva nassantīti dubbhikkhaṃ hoti. Nogajjitvā vassanabhāvopi pāpako. Manussā hi imasmiṃ kāle ‘‘dubbuṭṭhikā bhavissatī’’ti ninnaṭṭhānesuyeva vappaṃ karonti. Atha devo vassitvā sabbabījāni mahāsamuddaṃ pāpeti, dubbhikkhameva hoti. Gajjitvā vassanabhāvo pana bhaddako. Tadā hi subhikkhaṃ hoti. Nogajjitvā novassanabhāvo ekantapāpakova. Bhāsitā hoti no kattāti ‘‘idāni ganthadhuraṃ pūressāmi, vāsadhuraṃ pūressāmī’’ti kathetiyeva, na uddesaṃ gaṇhāti, na kammaṭṭhānaṃ bhāveti.

Kattā hoti no bhāsitāti ‘‘ganthadhuraṃ pūressāmi, vāsadhuraṃ vā’’ti na bhāsati, sampatte pana kāle samattaṃ sampādeti. Iminā nayena itarepi veditabbā. Atha vā sabbaṃ panetaṃ paccayadāyakeheva kathitaṃ. Eko hi ‘‘asukadivase nāma dānaṃ dassāmī’’ti saṅghaṃ nimanteti, sampatte kāle no karoti. Ayaṃ puggalo puññena parihāyati, bhikkhusaṅgho pana lābhena parihāyati. Aparo saṅghaṃ animantetvā sakkāraṃ katvā ‘‘bhikkhū ānessāmī’’ti na labhi, sabbe aññattha nimantitā honti. Ayampi puññena parihāyati, saṅghopi lābhena parihāyati. Aparo paṭhamaṃ saṅghaṃ nimantetvā pacchā sakkāraṃ katvā dānaṃ deti, ayaṃ kiccakārī hoti. Aparo neva saṅghaṃ nimanteti, na dānaṃ deti, ayaṃ pāpapuggaloti veditabbo. Dutiyaṃ uttānameva.

Valāhakasuttadvayavaṇṇanā niṭṭhitā.

3. Kumbhasuttavaṇṇanā

103. Tatiye rittakoti anto ritto. Pihitamukhoti pidahitvā ṭhapito. Apārutamukhoti vivaritvā ṭhapito, upamitapuggalesu panettha antoguṇasāravirahito ca tuccho, bāhirasobhanatāya pihito puggaloti veditabbo. Sesesupi eseva nayo.

Kumbhasuttavaṇṇanā niṭṭhitā.

4. Udakarahadasuttavaṇṇanā

104. Catutthe udakarahado jaṇṇukamattepi udake sati paṇṇarasasambhinnavaṇṇattā vā bahalattā vā udakassa apaññāyamānatalo uttāno gambhīrobhāso nāma hotīti āha ‘‘purāṇapaṇṇarasa…pe… gambhīrobhāso nāmā’’ti. Tiporisacatuporise pana udake sati acchattā udakassa paññāyamānatalo gambhīro uttānobhāso nāma hotīti āha ‘‘acchavippasannamaṇivaṇṇaudako uttānobhāso nāmā’’ti. Ubhayakāraṇasambhavato pana itare dve veditabbā. Puggalepi kilesussadabhāvato guṇagambhīratāya ca abhāvato guṇagambhīrānaṃ sadisehi abhikkamanādīhi yutto uttāno gambhīrobhāso nāma. Iminā nayena sesā veditabbā.

Udakarahadasuttavaṇṇanā niṭṭhitā.

5-6. Ambasuttādivaṇṇanā

105-6. Pañcame āmakaṃ hutvāti anto āmaṃ hutvā. Pakkaṃ āmavaṇṇīti anto pakkaṃ bahi āmasadisaṃ. Tattha yathā ambe apakkabhāvo āmatā hoti, evaṃ puggalepi puthujjanatā. Yathā ca tattha pakkasadisatā pakkavaṇṇitā, evaṃ puggalepi ariyānaṃ abhikkamanādisadisatā pakkavaṇṇitāti iminā nayena sesā veditabbā. Chaṭṭhaṃ uttānameva.

Ambasuttādivaṇṇanā niṭṭhitā.

7. Mūsikasuttavaṇṇanā



2. 第三五十经的第一品中，"咆哮"是指震动的状态。在这里，咆哮的意思是不降雨的恶果。人们在天神咆哮时，会说“丰收将会到来”，于是就把种子收回去播种。而当天神不降雨时，田地里的种子就会在田里灭亡，家里的种子也会在家里灭亡，这就造成了饥荒。如果不咆哮而降雨也是恶果。人们在这个时候会说“将会发生饥荒”，于是就在不适合播种的地方播种。然后天神降雨后，所有的种子都会被冲入大海，这样也会造成饥荒。咆哮而降雨的情况是好的。那时丰收会到来。如果不咆哮而不降雨，则是极大的恶果。会说“现在我要完成缝制的工作，完成居住的工作”，只会这样说，而不去获取教法，也不去修习定境。
会说“应当完成”，而不说“我要完成缝制的工作，或居住的工作”，但在时机到来时，能够完成所需的。依此类推，其他的也应当如此理解。或者说，所有这些都是关于给予因缘的讨论。一个人会说“在某个日子我会施舍”，于是邀请僧团，但在时机到来时却不去做。这个人因善行而减少，而比丘僧团则因得利而减少。另一个人则不邀请僧团，给予供养后说“我会请比丘来”，但没有得到，所有人都被邀请到其他地方。这人也因善行而减少，而僧团也因得利而减少。还有一个人先邀请僧团，之后给予供养，这个人是有功德的人。还有一个人既不邀请僧团，也不施舍，这个人应当被视为恶人。第二品的义理明显。
云经等注释结束。
3. 瓶经注释
103. 在第三品中，“空瓶”是指内部空无。 “密封的口”是指被封闭而放置的。 “开口的瓶”是指被打开而放置的，但在这里对比的人是缺乏内部性质的，因此被视为空瓶。其余的也应如此理解。
瓶经注释结束。
4. 水池经注释
104. 在第四品中，水池即使在水面上只有一指深，因有十五种颜色的分散而显得浓厚或深厚，因此说“古老的水池……深厚的声音”。而在三层水池中，水面上有水时，水池的深度显得深厚，因此说“清澈明亮如宝石的水池，深厚的声音”。由于两者都有可能，因此另外两者也应当如此理解。由于众生的烦恼而缺乏深度的性质，因此被称为深厚的声音。依此类推，其他的也应如此理解。
水池经注释结束。
5-6. 芒果经等注释
105-106. 在第五品中，“成为成熟的”是指内部成熟。 “成熟的芒果”是指内部成熟而外部类似于成熟的样子。在这里，如同芒果的未成熟状态是指普通人一样。就像在这里成熟的样子与成熟的状态相似，普通人也与圣者的行为相似，依此类推，其他的也应如此理解。第六品的义理明显。
芒果经等注释结束。
7. 鼠经注释

107. Sattame āvāṭaṃ khanatīti attano āsayaṃ bilakūpaṃ khanati. Na ca tattha vasatīti tattha avasitvā kismiñcideva ṭhāne vasati, evaṃ biḷārādiamittavasaṃ gacchati. Vasitā no gādhaṃ kattāti sayaṃ na khanati, parena kate bile vasati, evaṃ jīvitaṃ rakkhati. Tatiyā dvepi karontī jīvitaṃ rakkhati. Catutthī dvepi akarontī amittavasaṃ gacchati. Imāya pana upamāya upamitesu puggalesu paṭhamo yathā sā mūsikā gādhaṃ khanati, evaṃ navaṅgaṃ satthusāsanaṃ uggaṇhāti. Yathā pana sā tattha na vasati, kismiñcideva ṭhāne vasantī amittavasaṃ gacchati, tathā ayampi pariyattivasena ñāṇaṃ pesetvā catusaccadhammaṃ na paṭivijjhati, lokāmisaṭṭhānesu vicaranto maccumārakilesamāradevaputtamārasaṅkhātānaṃ vasaṃ gacchati. Dutiyo yathā mūsikā gādhaṃ na khanati, evaṃ navaṅgaṃ satthusāsanaṃ na uggaṇhāti. Yathā pana parena khanite bile vasantī jīvitaṃ rakkhati, evaṃ parassa kathaṃ sutvā catusaccadhammaṃ paṭivijjhitvā tiṇṇaṃ mārānaṃ vasaṃ atikkamati. Iminā nayena tatiyacatutthesupi opammasaṃsandanaṃ veditabbaṃ.

Mūsikasuttavaṇṇanā niṭṭhitā.

8. Balībaddasuttavaṇṇanā

108. Aṭṭhame balībaddo tāva yo attano gogaṇaṃ ghaṭṭeti ubbejeti, paragoṇe pana sūrato sukhasīlo hoti, ayaṃ sagavacaṇḍo no paragavacaṇḍo nāma. Puggalopi attano parisaṃ ghaṭṭento vijjhanto pharuse samudācaranto, paraparisāya pana soraccaṃ nivātavuttitaṃ āpajjanto sagavacaṇḍo nāmāti iminā nayena sesāpi veditabbā.

Balībaddasuttavaṇṇanā niṭṭhitā.

9. Rukkhasuttavaṇṇanā

109.Navame rukkho tāva pheggu sāraparivāroti vanajeṭṭhakarukkho sayaṃ pheggu hoti, parivārarukkhā panassa sārā honti. Iminā nayena sesā veditabbā. Puggalesu pana sīlasāravirahitato pheggutā, sīlācārasamannāgamena ca sāratā veditabbā.

Rukkhasuttavaṇṇanā niṭṭhitā.

10. Āsīvisasuttavaṇṇanā

110. Dasame yassa visaṃ pajjalitatiṇukkāya aggi viya sīghaṃ abhiruhitvā akkhīni gahetvā khandhaṃ gahetvā sīsaṃ gahetvā ṭhitanti vattabbataṃ āpajjati maṇisappādīnaṃ visaṃ viya, mantaṃ pana parivattetvā kaṇṇavātaṃ datvā daṇḍakena pahaṭamatte otaritvā daṭṭhaṭṭhāneyeva tiṭṭhati, ayaṃ āgataviso na ghoraviso nāma. Yassa pana visaṃ saṇikaṃ abhiruhati, āruḷhāruḷhaṭṭhāne pana āsittaudakaṃ viya hoti udakasappādīnaṃ viya, dvādasavassaccayenapi kaṇṇaviddhakhandhapiṭṭhikādīsu paññāyati, mantaparivattanādīsu ca kariyamānesu sīghaṃ na otarati, ayaṃ ghoraviso na āgataviso nāma. Yassa pana visaṃ sīghaṃ abhiruhati, na sīghaṃ otarati aneḷakasappādīnaṃ visaṃ viya, ayaṃ āgataviso ca ghoraviso ca. Aneḷakasappo nāma mahāāsīviso. Yassa visaṃ mandaṃ hoti, ohāriyamānampi sukheneva otarati nīlasappadhamanisappādīnaṃ visaṃ viya, ayaṃ neva āgataviso na ghoraviso. Nīlasappo nāma sākhavaṇṇo rukkhaggādīsu vicaraṇasappo.

Āsīvisasuttavaṇṇanā niṭṭhitā.

Valāhakavaggavaṇṇanā niṭṭhitā.

(12) 2. Kesivaggo

1-7. Kesisuttādivaṇṇanā

111-117. Dutiyassa paṭhame assadammeti dammanayogge asse. Sāretīti sikkhāpeti pavatteti. Sesamettha uttānameva. Dutiyādīni uttānatthāneva.

Kesisuttādivaṇṇanā niṭṭhitā.

8-10. Saṃvejanīyasuttādivaṇṇanā

118-

107. 在第七品中,"挖洞"是指挖掘自己居住的洞穴。"但不住在那里"是指不住在那里而住在其他某处,这样就落入猫等敌人的控制中。"住而不挖"是指自己不挖掘,而住在别人挖好的洞里,这样就保全了生命。第三种两者都做,保全生命。第四种两者都不做,落入敌人控制。在这个比喻所对比的人中,第一种人就像那只老鼠挖洞,学习佛陀教导的九分教法。但就像那只老鼠不住在那里,而住在某处落入敌人控制一样,这个人也是通过教理知识而不能通达四圣谛法,在世间欲望处游荡,落入死魔、烦恼魔、天子魔的控制。第二种人就像老鼠不挖洞,不学习佛陀教导的九分教法。但就像住在别人挖好的洞里保全生命一样,听闻他人的教导而通达四圣谛法,超越三种魔的控制。依此方式,第三和第四种情况的比喻对应也应当如此理解。
鼠经注释结束。
8. 牛经注释
108. 在第八品中,首先说牛,若是对自己的牛群凶暴骚扰,但对他人的牛群却温和善良,这称为对己牛凶暴而非对他牛凶暴。同样,人若对自己的眷属骚扰、刺痛、使用粗暴语言,但对他人眷属却表现出温和、谦逊,这就称为对己凶暴。依此类推,其余的也应当如此理解。
牛经注释结束。
9. 树经注释
109. 在第九品中,首先说树,若是心材被软材包围,即森林中最大的树自身是软材,但围绕它的树却是心材。依此类推,其余的也应当如此理解。在人的情况中,应当理解缺乏戒德为软材,具足戒行为心材。
树经注释结束。
10. 毒蛇经注释
110. 在第十品中,像宝石蛇等的毒,其毒性如同燃烧的火把一样迅速上升,能说是抓住眼睛、抓住身体、抓住头部而停留,但咒语转动、吹入耳中、用棍棒打击时就会下降,只停留在被咬处,这称为"毒性迅速而不剧烈"。而像水蛇等的毒,其毒性缓慢上升,但在上升到的地方如同倾注的水一样,即使过了十二年在耳孔、身体、背部等处仍然可见,即使施用咒语等方法也不会迅速下降,这称为"毒性剧烈而不迅速"。而像无舌蛇等的毒,其毒性迅速上升但不迅速下降,这就称为既"毒性迅速又剧烈"。无舌蛇是一种大毒蛇。而像青蛇、吹风蛇等的毒性微弱,即使被驱除也容易下降,这称为既"不迅速也不剧烈"。青蛇是指树枝色的在树梢等处游走的蛇。
毒蛇经注释结束。
云品注释结束。
(12) 2. 调马师品
1-7. 调马师经等注释
111-117. 第二品的第一经中,"调马"是指适合调教的马。"训练"是指教导、引导。这里其余的义理明显。第二等经义理明显。
调马师经等注释结束。
8-10. 令人震惊经等注释
118-

120. Aṭṭhame saddhassāti buddhādīsu pasannacittassa vattasampannassa, yassa pāto vuṭṭhāya cetiyaṅgaṇavattādīni sabbavattāni katāneva paññāyanti. Dassanīyānīti dassanārahāni. Saṃvego nāma sahottappaṃ ñāṇaṃ. Abhijātiṭṭhānādīnipi tassa uppattihetūni bhavantīti sikkhāpento āha ‘‘saṃvegajanakānī’’ti. Ṭhānānīti kāraṇāni, padesaṭṭhānāni vā. Navamadasamāni suviññeyyāni.

Saṃvejanīyasuttādivaṇṇanā niṭṭhitā.

Kesivaggavaṇṇanā niṭṭhitā.

(13) 3. Bhayavaggo

1. Attānuvādasuttavaṇṇanā

121. Tatiyassa paṭhame attānaṃ anuvadantassa uppajjanakabhayanti attānaṃ anuvadantassa pāpakammino uppajjanakabhayaṃ. Dvattiṃsakammakāraṇe paṭicca uppajjanakabhayanti agārikānaṃ vasena vuttaṃ , anagārikānaṃ pana vinayadaṇḍaṃ paṭicca uppajjanakabhayampi daṇḍabhayanteva saṅkhaṃ gacchati. Sesaṃ suviññeyyameva.

Attānuvādasuttavaṇṇanā niṭṭhitā.

2. Ūmibhayasuttavaṇṇanā



我来翻译这段巴利文：
120. 在第八经中,"有信心者"指对佛陀等具有清净之心、具足行持者,即早晨起来时,塔院的职责等所有职责都已完成。"值得见"指值得观看。"震惊"是指包含惭愧的智慧。因为出生地等是引发震惊的因由,所以教导说"能引发震惊"。"处所"指原因,或特定的场所。第九和第十(经)容易理解。
令人震惊经等注释结束。
调马师品注释结束。
(13) 3. 畏惧品
1. 自责经注释
121. 第三品的第一经中,"自责时生起的畏惧"是指作恶者自责时生起的畏惧。"关于三十二种刑罚生起的畏惧"是就在家人而言,对出家人来说,关于戒律惩罚生起的畏惧也包括在惩罚的畏惧之中。其余的容易理解。
自责经注释结束。
2. 浪涛畏惧经注释

122. Dutiye kodhūpāyāsassetaṃ adhivacananti ettha kujjhanaṭṭhena kodho, sveva cittassa kāyassa ca atippamaddanamathanuppādanehi daḷhaāyāsaṭṭhena upāyāso. Anekavāraṃ pavattitvā attanā samavetaṃ sattaṃ ajjhottharitvā sīsaṃ ukkhipituṃ adatvā ūmisadisatā daṭṭhabbā. Yathā hi bāhiraṃ udakaṃ otiṇṇo ūmīsu osīditvā marati, evaṃ imasmiṃ sāsane kodhūpāyāse osīditvā vibbhamati, tasmā kodhūpāyāso ‘‘ūmibhaya’’nti vutto. Odarikattassetaṃ adhivacananti yathā hi bāhiraṃ udakaṃ otiṇṇo kumbhīlena khādito marati, evaṃ imasmiṃ sāsane odarikattena odarikabhāvena āmisagedhena micchājīvena jīvikakappanena nāsitasīlādiguṇatāya khāditadhammasarīro vibbhamati, tasmā odarikattaṃ ‘‘kumbhīlabhaya’’nti vuttaṃ.

Anupaṭṭhitāya satiyāti kāyagataṃ satiṃ anuṭṭhāpetvā. Asaṃvutehīti apihitehi. Pañcannetaṃ kāmaguṇānaṃ adhivacananti yathā hi bāhiraṃ udakaṃ otiṇṇo āvaṭṭe nimujjitvā marati, evaṃ imasmiṃ sāsane pabbajito pañcakāmaguṇāvaṭṭe nimujjitvā vibbhamati. Kāmarāgābhibhūto hi satto ito ca etto, etto ca itoti evaṃ manāpiyarūpādivisayasaṅkhāte āvaṭṭe attānaṃ saṃsāretvā yathā tato bahibhūte nekkhamme cittampi na uppādeti, evaṃ āvaṭṭetvā byasanāpādanena kāmaguṇānaṃ āvaṭṭasadisatā daṭṭhabbā.

Anuddhaṃsetīti kilameti vilolati. Rāgānuddhaṃsitenāti rāgena anuddhaṃsitena. Mātugāmassetaṃ adhivacananti. Yathā hi bāhiraṃ udakaṃ otiṇṇo caṇḍamacchaṃ āgamma laddhappahāro marati, evaṃ imasmiṃ sāsane mātugāmaṃ ārabbha uppannakāmarāgo vibbhamati, tasmā mātugāmo ‘‘susukābhaya’’nti vutto. Mātugāmo hi yonisomanasikārarahitaṃ adhīrapurisaṃ itthikuttabhūtehi attano hāsabhāvavilāsehi abhibhuyya gahetvā dhīrajātikampi attano rūpādīhi sampalobhanavasena anavasesaṃ attano upakāradhamme sīlādike sampādetuṃ asamatthaṃ karonto anayabyasanaṃ pāpeti.

Imāni pana cattāri bhayāni bhāyitvā yathā udakaṃ anorohantassa udakaṃ nissāya udakapipāsāvinayanaṃ sarīrasuddhipariḷāhūpasamo kāyautuggāhāpananti, evamādi ānisaṃso natthi, evamevaṃ imāni cattāri bhayāni bhāyitvā sāsane apabbajantassapi imaṃ sāsanaṃ nissāya saṅkhepato vaṭṭadukkhūpasamo, vitthārato pana sīlānisaṃsādivasena anekavidho ānisaṃso natthi. Yathā pana imāni cattāri bhayāni abhāyitvā udakaṃ orohantassa vuttappakāro ānisaṃso hoti, evaṃ imāni abhāyitvā sāsane pabbajantassapi vuttappakāro ānisaṃso hoti. Mahādhammarakkhitatthero panāha ‘‘cattāri bhayāni bhāyitvā udakaṃ anotaranto sotaṃ chinditvā paratīraṃ pāpuṇituṃ na sakkoti, abhāyitvā otaranto sakkoti, evamevaṃ bhāyitvā sāsane apabbajantopi taṇhāsotaṃ chinditvā nibbānapāraṃ daṭṭhuṃ na sakkoti, abhāyitvā pabbajanto sakkotī’’ti.

Ūmibhayasuttavaṇṇanā niṭṭhitā.

3. Paṭhamanānākaraṇasuttavaṇṇanā



122. 在第二经中,"这是忿怒与恼怒的代称",此中,以生气的含义为忿怒,这同样以强烈压迫身心、造成痛苦的含义为恼怒。应当看到它如同波浪一样,多次生起后淹没与之相应的众生,不让抬起头来。就像进入外部水域的人被波浪淹没而死亡,同样在这个教法中被忿怒与恼怒淹没而退失(出家身份),因此忿怒与恼怒被称为"波浪的畏惧"。"这是贪食的代称",就像进入外部水域的人被鳄鱼吃掉而死亡,同样在这个教法中因为贪食、贪食性、对物质的贪求、邪命而活命,因失去戒等功德而被吞噬法身而退失,因此贪食被称为"鳄鱼的畏惧"。
"未建立正念"指未建立身念。"不防护"指未关闭。"这是五种欲乐的代称",就像进入外部水域的人沉入漩涡而死亡,同样在这个教法中出家者沉入五欲的漩涡而退失。被欲贪征服的众生,从这里到那里,从那里到这里,如此在可爱的色等境界所形成的漩涡中轮转自己,以至于对出离那漩涡之外也不能生起心念,应当看到欲乐如同漩涡一样使人沉沦而导致灾祸。
"干扰"指使之疲惫、动摇。"被贪欲干扰"指被贪欲所干扰。"这是女人的代称",就像进入外部水域的人遇到猛鱼而受伤死亡,同样在这个教法中因女人而生起的欲贪而退失,因此女人被称为"苏苏迦鱼的畏惧"。女人以女性的姿态、笑容、魅力征服缺乏如理作意的怯弱男子,即使是坚强的人也以自己的色等诱惑,使其无法完全成就有益于自己的戒等法,导致其遭遇不幸与灾难。
就像害怕这四种畏惧而不入水的人,不能获得依水而来的解除口渴、身体清洁、除去热恼、调节身温等利益;同样害怕这四种畏惧而不在教法中出家的人,也不能获得依此教法而来的简要说是止息轮回之苦,详细说是依戒等而有的种种利益。但是就像不害怕这四种畏惧而入水的人能获得所说的利益,同样不害怕而在教法中出家的人也能获得所说的利益。大法护长老说:"害怕四种畏惧而不入水的人不能截断水流到达彼岸,不害怕而入水的人则能够;同样害怕而不在教法中出家的人也不能截断爱流而见到涅槃彼岸,不害怕而出家的人则能够。"
浪涛畏惧经注释结束。
3. 第一差异经注释

123. Tatiye brahmakāyikānaṃ devānanti ettha brahmānaṃ kāyo samūhoti brahmakāyo, tappariyāpannatāya tattha gatāti brahmakāyikā. Etāya ca sabbassapi brahmakāyassa samaññāya bhavitabbaṃ. Ābhassarānaṃ devānantiādinā pana dutiyajjhānabhūmikādīnaṃ upari gahitattā gobalībaddaññāyena tadavasiṭṭhānaṃ ayaṃ samaññā, tasmā ‘‘brahmakāyikānaṃ devāna’’nti paṭhamajjhānabhūmikānaṃyeva gahaṇaṃ veditabbaṃ. Saha byayati gacchatīti sahabyo, sahavattanako. Tassa bhāvo sahabyatā, sahapavattīti āha ‘‘sahabhāvaṃ upagacchatī’’ti. Kappo āyuppamāṇanti ettha yadipi brahmapārisajjādīnaṃ āyuno antaraṃ atthi, ukkaṭṭhaparicchedena panetaṃ vuttanti dassento ‘‘paṭhamajjhānaṃ atthi hīna’’ntiādimāha.

Dve kappā āyuppamāṇanti ettha pana hīnajjhānena nibbattānaṃ vasena ayaṃ paricchedo katoti dassetuṃ ‘‘dutiyajjhānaṃ vuttanayeneva tividhaṃ hotī’’tiādi āraddhaṃ. Cattāro kappāti ettha pana ukkaṭṭhaparicchedena catusaṭṭhi kappā vattabbāti dassento ‘‘yaṃ heṭṭhā vuttaṃ ‘kappo dve kappā’ti , kampi āharitvā attho veditabbo’’ti āha. Kathaṃ panettha ayamattho labbhatīti āha ‘‘kappoti ca guṇassapi nāma’’nti. Tattha paṭhamaṃ vutto kappo, tato ekena guṇena, ekasmiṃ vāre gaṇanāyāti attho. Dve kappā hontīti ekavāragaṇanāya kappassa dviguṇitattā dve mahākappā hontīti attho. Dutiyenāti dutiyavāragaṇanāya. Cattāroti dutiyavāragaṇanāya dvīsu kappesu dviguṇitesu cattāro mahākappā hontīti attho. Puna te cattāro kappāti vuttanayena dve vāre guṇetvā ye cattāro kappā dassitā, puna te cattāro kappā catugguṇā hontīti attho. Idaṃ vuttaṃ hoti – dve vāre guṇetvā ye cattāro kappā dassitā, tesu catukkhattuṃ guṇitesu catusaṭṭhi kappā sampajjantīti. Tathā hi cattāro ekasmiṃ vāre guṇitā aṭṭha honti, puna te aṭṭha dutiyavāre guṇitā soḷasa honti, puna te soḷasa tatiyavāre guṇitā dvattiṃsa honti, puna te dvattiṃsa catutthavāre guṇitā catusaṭṭhi honti. Tenevāha ‘‘imehi catūhi guṇehi guṇitā ekena guṇena aṭṭha hontī’’tiādi. Ettha ca heṭṭhā uposathasutte (a. ni. 3.71) –

‘‘Yāni mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo’’ti –

Ādinā kāmāvacaradevānameva āyuppamāṇaṃ dassitaṃ. Heṭṭhāyeva –

‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṃ samatikkamā…pe… ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. Ākāsānañcāyatanūpagānaṃ, bhikkhave, devānaṃ vīsati kappasahassāni āyuppamāṇa’’nti (a. ni. 

让我来翻译这段巴利文：
123. 在第三经中,"梵天众天神"这里,梵天的集合称为梵天众,因属于其中而往生于彼处称为梵天众天神。这个称呼应当适用于所有梵天众。而由于"光音天神"等是指第二禅地等以上的(天神),依照牛群的方式,这是对其余者的称呼,因此应当理解"梵天众天神"仅指第一禅地的天神。"同去"是指一同前往的,共同生活的。其状态为"同伴性",即共同生起,所以说"前往共同的状态"。"劫为寿量"这里,虽然梵众天等(天神)的寿量有差别,但这是从最上限来说的,为了显示这点而说"第一禅有下"等。
"二劫为寿量"这里,为了显示这是依据以下等禅所生者而作的限定,而开始说"第二禅如前所说有三种"等。"四劫"这里,为了显示从最上限来说应该是六十四劫,所以说"如前所说的'一劫二劫',也要引用那个来理解其义"。如何在这里获得这个意义呢?所以说"劫也是倍数的名称"。其中最初说的劫,以一倍,在一次计算中的意思。"成为二劫"意思是因为一次计算中劫的二倍,所以成为二大劫。"以第二"指以第二次计算。"四"意思是在第二次计算中二劫又二倍,所以成为四大劫。"再以那四劫"意思是如前所说两次倍增所显示的四劫,再将那四劫四倍。这就是说 - 两次倍增所显示的四劫,四次倍增后成为六十四劫。因此四在一次倍增时成为八,再将八在第二次倍增时成为十六,再将十六在第三次倍增时成为三十二,再将三十二在第四次倍增时成为六十四。因此说"以这四倍相乘,一倍成为八"等。在这里,如在前面布萨经中:
"人间的五十年,是四大王天神的一日夜" -
如此等只显示欲界天神的寿量。如在前面:
"诸比丘,这三种人存在于世间。哪三种?诸比丘,这里某人完全超越色想...乃至...往生空无边处天神的同伴。诸比丘,空无边处天神的寿量是二万劫"(增支部)

3.117) –

Ādinā arūpāvacarānaṃyeva āyuppamāṇaṃ vuttaṃ. Idha pana rūpāvacarānameva āyuppamāṇaṃ dassitaṃ. Vibhaṅgapāḷiyaṃ (vibha. 1022) pana ‘‘manussānaṃ kittakaṃ āyuppamāṇaṃ, vassasataṃ appaṃ vā bhiyyo’’tiādinā devamanussānañceva rūpārūpāvacarasattānañca āyuppamāṇaṃ dassitaṃ.

Tattha sammāsambuddhena manussānaṃ devānañca āyuṃ paricchindamānena catūsu apāyesu bhummadevesu ca āyu na paricchinnaṃ. Taṃ kasmāti? Niraye tāva kammameva pamāṇaṃ. Yāva kammaṃ na khīyati, tāva paccanti. Tathā sesaapāyesu. Bhummadevānampi kammameva pamāṇaṃ. Tattha nibbattā hi keci sattāhamattaṃ tiṭṭhanti, keci aḍḍhamāsaṃ, kappaṃ tiṭṭhamānāpi atthiyeva. Tattha manussesu gihibhāve ṭhitāyeva sotāpannāpi honti, sakadāgāmiphalaṃ anāgāmiphalaṃ arahattampi pāpuṇanti, tesu sotāpannādayo yāvajīvaṃ tiṭṭhanti, khīṇāsavā pana parinibbāyanti vā pabbajanti vā. Kasmā? Arahattaṃ nāma seṭṭhaguṇaṃ, gihiliṅgaṃ hīnaṃ, taṃ hīnatāya uttamaṃ guṇaṃ dhāretuṃ na sakkoti, tasmā te parinibbātukāmā vā honti pabbajitukāmā vā. Bhummadevā pana arahattaṃ pattāpi yāvajīvaṃ tiṭṭhanti, chasu kāmāvacaresu devesu sotāpannasakadāgāmino yāvajīvaṃ tiṭṭhanti, anāgāminā rūpabhavaṃ gantuṃ vaṭṭati khīṇāsavena parinibbātuṃ. Kasmā? Nilīyanokāsassa abhāvā. Rūpāvacarārūpāvacaresu sabbepi yāvajīvaṃ tiṭṭhanti, tattha rūpāvacare nibbattā sotāpannasakadāgāmino na puna idhāgacchanti, tattheva parinibbāyanti. Ete hi jhānaanāgāmino nāma.

Aṭṭhasamāpattilābhīnaṃ pana kiṃ niyameti? Paguṇajjhānaṃ. Yadevassa paguṇaṃ hoti, tena upapajjati. Sabbesu paguṇesu kiṃ niyameti? Nevasaññānāsaññāyatanasamāpatti. Ekaṃseneva hi so nevasaññānāsaññāyatane upapajjati. Navasu brahmalokesu nibbattaariyasāvakānaṃ tatrūpapattipi uparūpapattipi, na heṭṭhūpapatti. Puthujjanānaṃ pana tatrūpapattipi hoti, uparūpapattipi, heṭṭhūpapattipi. Pañcasu suddhāvāsesu catūsu ca arūpesu ariyasāvakānaṃ tatrūpapattipi hoti uparūpapattipi. Paṭhamajjhānabhūmiyaṃ nibbatto anāgāmī nava brahmaloke sodhetvā matthake ṭhito parinibbāti. Vehapphalaṃ, akaniṭṭhaṃ, nevasaññānāsaññāyatananti ime tayo devalokā seṭṭhabhavā nāma. Imesu tīsu ṭhānesu nibbattaanāgāmino neva uddhaṃ gacchanti, na adho, tattha tattheva parinibbāyantīti idaṃ pakiṇṇakaṃ veditabbaṃ.

Paṭhamanānākaraṇasuttavaṇṇanā niṭṭhitā.

4-6. Dutiyanānākaraṇasuttādivaṇṇanā

124-

我来 译这段巴利文：
等如此只说无色界众生的寿量。但在这里只显示色界众生的寿量。而在分别论中说"人类的寿量是多少?一百年或稍多"等,显示了天人、人类以及色界、无色界众生的寿量。
其中,正等正觉者在限定人类和天神的寿量时,没有限定四恶趣和地居天的寿量。这是为什么呢?首先在地狱,业才是衡量标准。只要业不尽,就一直受煮。其他恶趣也是如此。地居天也是业为衡量标准。生于其中的有些存活七天,有些半月,也有存活一劫的。其中在人类中,在家身份的也有成为预流果,成就一来果、不来果、阿罗汉果的,其中预流果等活到寿终,但漏尽者或般涅槃或出家。为什么?阿罗汉是最上功德,在家相是低劣的,因其低劣不能持守最上功德,所以他们想要般涅槃或出家。但地居天即使证得阿罗汉也活到寿终,在六欲界天中预流果、一来果者活到寿终,不来果者可以往生色界,漏尽者可以般涅槃。为什么?因为没有隐居处。在色界无色界中一切都活到寿终,其中生在色界的预流果、一来果不再回到这里,就在那里般涅槃。这些是禅那不来者。
对于获得八等至者什么决定?熟练的禅那。他以任何熟练的(禅那)往生。在一切(禅那)都熟练时什么决定?非想非非想处定。他必定往生非想非非想处。在九梵天界中出生的圣弟子可以往生于彼处或往生上界,不会往生下界。但凡夫可以往生于彼处,往生上界,也可往生下界。在五净居天和四无色界中,圣弟子可以往生于彼处或往生上界。生在初禅地的不来者清净九梵天界后住于顶点而般涅槃。广果天、色究竟天、非想非非想处,这三个天界称为最上界。生在这三处的不来者既不上升也不下降,就在各处般涅槃,这应当知道是杂说。
第一差异经注释结束。
4-6. 第二差异经等注释
124-

6. Catutthe te dhammeti te ‘‘rūpagata’’ntiādinā nayena vutte rūpādayo dhamme. Aniccatoti iminā niccappaṭikkhepato tesaṃ aniccatamāha, tato eva ca udayavayavantato vipariṇāmato tāvakālikato ca te aniccāti jotitaṃ hoti. Yañhi nibbattaṃ hoti, taṃ udayavayaparicchinnaṃ . Jarāya maraṇena ca tadeva viparītaṃ, ittarakkhaṇameva ca hotīti. Dukkhatoti iminā sukhappaṭikkhepato tesaṃ dukkhatamāha. Tato eva ca abhiṇhappaṭipīḷanato dukkhavatthuto ca te dukkhāti jotitaṃ hoti. Udayavayavantatāya hi te abhiṇhappaṭipīḷanato nirantaradukkhatāya dukkhasseva ca adhiṭṭhānabhūtā. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogato kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātaparipakkapabhinnato ca gaṇḍato. Pīḷājananato, antotudanato, dunnīharaṇato ca sallato. Avaḍḍhiāvahanato aghavatthuto ca aghato. Aseribhāvajananato ābādhapadaṭṭhānatāya ca ābādhato. Avasavattanato avidheyyatāya ca parato. Byādhijarāmaraṇehi palujjanīyatāya palokato. Sāminivāsikārakavedakaadhiṭṭhāyakavirahato suññato. Attappaṭikkhepaṭṭhena anattato. Rūpādidhammā hi na ettha attā atthīti anattā. Evaṃ sayampi attā na hontīti anattā. Tena abyāpārato nirīhato tucchato anattāti dīpitaṃ hoti. Lakkhaṇattayameva sukhāvabodhanatthaṃ ekādasahi padehi vibhajitvā gahitanti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Pañcamachaṭṭhāni uttānatthāneva.

Dutiyanānākaraṇasuttādivaṇṇanā niṭṭhitā.

7. Paṭhamatathāgataacchariyasuttavaṇṇanā



让我帮您翻译这段巴利文：
6. 在第四经中,"这些法"指以"色法"等方式所说的色等诸法。"无常性"以此从否定常性的角度说明它们的无常性,因此也显示它们因有生灭、变异、暂时性而无常。因为凡是生起的,都被生灭所限定。由于衰老和死亡而变异,只是暂时存在。"苦性"以此从否定乐的角度说明它们的苦性。因此也显示它们因持续压迫和是苦的基础而成苦。因为它们由于有生灭而持续受压迫,成为无间断的苦,也是苦的住处。因依赖因缘维持和是病根而如病。因具苦性之刺、流出烦恼不净、因生住灭而肿胀成熟破裂而如疮。因产生逼迫、内部刺痛、难以拔除而如箭。因带来不增长、是苦的基础而如灾。因产生不自由、是病的基础而如病。因不能自主、不能控制而如他物。因被病老死所毁坏而如毁坏。因缺乏主、住者、作者、受者、支配者而如空。以否定我的意义而无我。因为色等诸法中无我故无我。如此自身也非我故无我。因此显示因无作为、无努力、空虚而无我。为了易于理解三相而用十一种词分别说明,为显示这点而说"其中"等。第五、第六(经)义理明显。
第二差异经等注释结束。
7. 第一如来未曾有经注释

127. Sattame vattamānasamīpe vattamāne viya voharitabbanti ‘‘okkamatī’’ti āha ‘‘okkanto hotīti attho’’ti. Dasasahassacakkavāḷapattharaṇo samujjalabhāvena uḷāro. Devānubhāvanti devānaṃ pabhānubhāvaṃ. Devānañhi pabhaṃ so obhāso adhibhavati, na deve. Tenāha ‘‘devāna’’ntiādi. Rukkhagacchādinā kenaci na haññatīti aghā, asambādhā. Tenāha ‘‘niccavivarā’’ti. Asaṃvutāti heṭṭhā upari kenaci apihitā. Tenāha ‘‘heṭṭhāpi appatiṭṭhā’’ti. Tattha pi-saddena yathā heṭṭhā udakassa pidhāyikā sandhārikā pathavī natthi asaṃvutā lokantarikā, evaṃ uparipi cakkavāḷesu devavimānānaṃ abhāvato asaṃvutā appatiṭṭhāti dasseti. Andhakāro ettha atthīti andhakārā. Cakkhuviññāṇaṃ na jāyati ālokassa abhāvato, na cakkhuno. Tathā hi ‘‘tenobhāsenaaññamaññaṃ sañjānantī’’ti vuttaṃ. Jambudīpe ṭhitamajjhanhikavelāya pubbavidehavāsīnaṃ atthaṅgamavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena. Evaṃ sesadīpesupīti āha ‘‘ekappahāreneva tīsu dīpesu paññāyantī’’ti. Ito aññathā dvīsu eva dīpesu paññāyanti. Ekekāya disāya navanavayojanasatasahassāni andhakāravidhamanampi imināva nayena daṭṭhabbaṃ. Pabhāya nappahontīti attano pabhāya obhāsituṃ nābhisambhuṇanti. Yugandharapabbatamatthakasamappamāṇe ākāse vicaraṇato ‘‘cakkavāḷapabbatassa vemajjhena carantī’’ti vuttaṃ.

Byāvaṭāti khādanatthaṃ gaṇhituṃ upakkamantā. Viparivattitvāti vivaṭṭitvā. Chijjitvāti mucchāpavattiyā ṭhitaṭṭhānato muccitvā, aṅgapaccaṅgachedanavasena vā chijjitvā. Accantakhāreti ātapasantapābhāvena atisītabhāvaṃ sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhānaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavisandhārakaṃ kappavināsakaudakaṃ viya khāraṃ bhavitumarahati, tathā sati pathavīpi vilīyeyya, tesaṃ vā pāpakammaphalena petānaṃ pakatiudakassa pubbakheḷabhāvāpatti viya tassa udakassa khārabhāvāpatti hotīti vuttaṃ ‘‘accantakhāre udake’’ti.

Paṭhamatathāgataacchariyasuttavaṇṇanā niṭṭhitā.

8. Dutiyatathāgataacchariyasuttavaṇṇanā

128. Aṭṭhame ālīyanti āramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇā. Āramantīti ratiṃ vindanti kīḷanti laḷanti. Ālīyanti vā allīyantā abhiramaṇavasena sevantīti ālayā, taṇhāvicaritāni. Tehi ālayehi ramantīti ālayārāmā. Yatheva hi susajjitaṃ pupphaphalabharitarukkhādisampannauyyānaṃ paviṭṭho rājā tāya sampattiyā ramati, sammudito āmoditappamodito hoti, na ukkaṇṭheti, sāyampi nikkhamituṃ na icchati, evamimehi kāmālayataṇhālayehi sattā ramanti, saṃsāravaṭṭe pamuditā anukkaṇṭhitā vasanti. Tena tesaṃ bhagavā duvidhampi ālayaṃ uyyānabhūmiṃ viya dassento ‘‘ālayārāmā’’tiādimāha. Sesamettha uttānameva.

Dutiyatathāgataacchariyasuttavaṇṇanā niṭṭhitā.

9-10. Ānandaacchariyasuttādivaṇṇanā

129-130. Navame paṭisanthāradhammanti pakaticārittavasena vuttaṃ, upagatānaṃ pana bhikkhūnaṃ bhikkhunīnañca pucchāvissajjanavasena ceva cittarucivasena ca yathākālaṃ dhammaṃ desetiyeva, upāsakaupāsikānaṃ pana upanisinnakakathāvasena. Dasamaṃ uttānameva.

Ānandaacchariyasuttādivaṇṇanā niṭṭhitā.

Bhayavaggavaṇṇanā niṭṭhitā.

(14) 4. Puggalavaggo

1. Saṃyojanasuttavaṇṇanā



我来帮您翻译这段巴利文：
127. 在第七经中,因为应该像现在一样表达接近现在的意思,所以说"下降"即"已下降的意思"。因光明闪耀遍布十千世界而殊胜。"天神威力"指天神的光明威力。因为那光明胜过天神的光明,而不是胜过天神。因此说"天神"等。不被树木灌木等任何东西遮碍为"无碍",无障碍。因此说"常开"。"不遮蔽"指下方和上方都不被任何东西覆盖。因此说"下方也无所依"。其中以"也"字表示,如同下方无水的遮蔽支撑大地而世界间隙处不遮蔽,上方也因世界中无天宫而不遮蔽无所依。"黑暗"指此中有黑暗。因无光明而不生起眼识,不是因为没有眼。因此说"以那光明互相认识"。在(印度)南赡部洲正午时,东胜身洲的人因日落而看见半个太阳轮,西牛货洲的人因日出(而看见)。其他洲也是如此,所以说"同时在三洲中可见"。若不是如此则只在两洲可见。每一方向九十万由旬的黑暗驱散也应以此方式理解。"光明无法达到"指以自己的光明无法照耀。因在与须弥山顶等高的虚空中运行,所以说"在世界山的中间运行"。
"忙碌"指为了吞食而准备。"翻转"指翻转过来。"断裂"指因昏迷而从所立之处脱落,或因四肢断裂而断裂。"极度咸"可能是指因热量煎熬而极度寒冷的意思。因为那个形成世界之水不应该像具功德的大雨云所降下的维持大地的毁坏世界之水那样咸,如果那样的话大地也会溶解,或者因为恶业果报使得那水对饿鬼来说变咸,就像普通的水对他们来说变成脓血一样,所以说"在极度咸的水中"。
第一如来未曾有经注释结束。
8. 第二如来未曾有经注释
128. 在第八经中,"爱著"指以应受喜爱的意义而被亲近的五种欲乐。"喜爱"指获得喜乐、游戏、嬉戏。或者"爱著"指因亲近而以喜乐方式受用的爱欲所行。以这些爱著而喜乐为"乐于爱著"。就像国王进入装饰精美、花果丰盛的园林,以那种成就而喜乐,欢喜愉悦,不厌倦,甚至晚上也不想离开,同样众生以这些欲爱和爱欲而喜乐,住于轮回中欢喜不厌倦。因此世尊显示这两种爱著如同园地而说"乐于爱著"等。这里其余的义理明显。
第二如来未曾有经注释结束。
9-10. 阿难未曾有经等注释
129-130. 在第九经中,"问候法"是依照一般习惯而说的,但对于前来的比丘和比丘尼通过问答方式以及随心意而适时说法,对于优婆塞和优婆夷则通过坐近说话方式。第十(经)义理明显。
阿难未曾有经等注释结束。
畏惧品注释结束。
(14) 4. 人品
1. 结经注释

131. Catutthassa paṭhame upapattippaṭilābhaṃ saṃvattanikānīti upapattipaṭilābhiyāni. Bhavapaṭilābhiyānīti etthāpi eseva nayo. Yehīti yehi saṃyojanehi hetubhūtehi, karaṇabhūtehi vā. Nanu ca sotāpannassapi orambhāgiyāni saṃyojanāni appahīnāni, kasmā pana sakadāgāmīyeva idha gahitoti āha ‘‘sakadāgāmissāti idaṃ appahīnasaṃyojanesu ariyesu uttamakoṭiyā gahita’’nti. Tattha appahīnasaṃyojanesūti appahīnaorambhāgiyasaṃyojanesu. Uttamakoṭiyā gahitanti ukkaṭṭhaparicchedena gahitaṃ. Sakadāgāmito parañhi appahīnaorambhāgiyasaṃyojano ariyo nāma natthi. Nanu ca sakadāgāmissa pahīnānipi orambhāgiyāni saṃyojanāni atthi diṭṭhivicikicchāsīlabbataparāmāsasaṃyojanānaṃ pahīnattā, tasmā ‘‘orambhāgiyāni saṃyojanāni appahīnānī’’ti kasmā vuttanti āha ‘‘orambhāgiyesu ca appahīnaṃ upādāyā’’tiādi. Yasmā kāmarāgabyāpādasaṃyojanāni sakadāgāmissa appahīnāni, tasmā tāni appahīnāni upādāya ‘‘orambhāgiyāni saṃyojanāni appahīnānī’’ti vuttaṃ, na sabbesaṃ appahīnattāti adhippāyo.

Saṃyojanasuttavaṇṇanā niṭṭhitā.

2. Paṭibhānasuttavaṇṇanā

132. Dutiye paṭibhānaṃ vuccati ñāṇampi ñāṇassa upaṭṭhitavacanampi, taṃ idha adhippetaṃ, atthayuttaṃ kāraṇayuttañca paṭibhānamassāti yuttappaṭibhāno. Pucchānantarameva sīghaṃ byākātuṃ asamatthatāya nomuttappaṭibhānamassāti nomuttappaṭibhāno. Iminā nayena sesā veditabbā. Ettha pana paṭhamo kañci kālaṃ vīmaṃsitvā yuttameva pekkhati tipiṭakacūḷanāgatthero viya. So pana pañhaṃ puṭṭho pariggahetvā yuttappattakāraṇameva katheti. Dutiyo pucchānantarameva yena vā tena vā vacanena paṭibāhati, vīmaṃsitvāpi ca yuttaṃ na pakkheti catunikāyikapiṇḍatissatthero viya. So pana pañhaṃ puṭṭho pañhapariyosānampi nāgameti, yaṃ vā taṃ vā kathetiyeva, vacanatthaṃ panassa vīmaṃsiyamānaṃ katthaci na lagati. Tatiyo pucchāsamakālameva yuttaṃ pekkhati, taṃkhaṇaṃyeva ca naṃ byākaroti tipiṭakacūḷābhayatthero viya. So pana pañhaṃ puṭṭho sīghameva katheti, yuttappattakāraṇo ca hoti. Catuttho puṭṭho samāno neva yuttaṃ pekkhati, na yena vā tena vā paṭibāhituṃ sakkoti, tibbandhakāranimuggo viya hoti lāḷudāyitthero viya.

Paṭibhānasuttavaṇṇanā niṭṭhitā.

3-4. Ugghaṭitaññūsuttādivaṇṇanā

133-


我来帮你翻译这段巴利文。以下是直译:
131.. 第四品第一经中,"导向投生获得"即投生获得。关于"有获得"这个词也是同样的解释。"由于"是指以结缚为因或为作具。虽然预流者也未断除五下分结,为什么这里只提到一来者呢?为此他说"一来者是就未断结的圣者中取最上位者而言"。其中"未断结"是指未断除下分结。"取最上位"是指取最高限度。因为在一来者之上再没有未断下分结的圣者。虽然一来者也有已断的下分结,因为已断除见结、疑结、戒禁取结,那么为什么说"未断下分结"呢?为此他说"就未断的下分结而言"等。因为一来者未断除欲贪结和瞋恚结,所以就这些未断的结而说"未断下分结",不是说全部未断的意思。
结经注释完毕。
2.. 辩才经注释
132.. 第二经中,辩才指智慧及智慧现前的言语,这里是指后者。具有合理适当的辩才者为有条理辩才者。因不能在问题之后立即回答而无自在辩才者为无自在辩才者。其余应以此方式理解。此中,第一种人经过一段时间思考后只说合理的,如三藏小龙长老。他在被问及问题时经过思考后只说合适恰当的理由。第二种人在问题之后立即以任何言语抗拒,即使思考也看不出合理之处,如四部派品底沙长老。他被问及问题时不等问题结束就随意回答,当检验他的话语含义时在任何地方都站不住脚。第三种人在问题同时就看出合理之处,当下就能解答,如三藏小无畏长老。他被问及问题时立即回答,而且言之有理。第四种人被问及时既看不出合理之处,也不能以任何方式抗拒,如同沉入深黑暗中,如拉卢达依长老。
辩才经注释完毕。
3-4.. 速通达经等注释
133-

4. Tatiye ugghaṭitaññūti ettha ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇena ugghaṭitamatteyeva jānātīti attho. Saha udāhaṭavelāyāti udāhāre udāhaṭamatteyeva. Dhammābhisamayo hotīti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā (vibha. 355) nayena saṃkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo ‘‘ugghaṭitaññū’’ti vuccati. Vipañcitaṃ vitthāritameva atthaṃ jānātīti vipañcitaññū. Ayaṃ vuccatīti ayaṃ saṃkhittena mātikaṃ ṭhapetvā vitthārena atthe bhājiyamāne arahattaṃ pāpuṇituṃ samattho puggalo ‘‘vipañcitaññū’’ti vuccati . Uddesādīhi netabboti neyyo. Anupubbena dhammābhisamayoti anukkamena arahattappatti. Byañjanapadameva paramaṃ assāti padaparamo. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena jhānaṃ vā vipassanaṃ vā maggaṃ vā phalaṃ vā nibbattetuṃ na sakkotīti attho. Catutthaṃ uttānameva.

Ugghaṭitaññūsuttādivaṇṇanā niṭṭhitā.

5-8. Sāvajjasuttādivaṇṇanā

135-8. Pañcame sāvajjoti sadoso. Sāvajjena kāyakammenāti sadosena pāṇātipātādinā kāyakammena. Itaresupi eseva nayo. Ayaṃ vuccatīti ayaṃ puggalo tīhi dvārehi āyūhanakammassa sadosattā gūthakuṇapādibharito padeso viya ‘‘sāvajjo’’ti vuccati. Sāvajjena bahulanti yassa sāvajjameva kāyakammaṃ bahulaṃ hoti, appaṃ anavajjaṃ. So ‘‘sāvajjena bahulaṃ kāyakammena samannāgato appaṃ anavajjenā’’ti vuccati. Itaresupi eseva nayo. Ko pana evarūpo hotīti? Yo gāmadhammatāya vā nigamadhammatāya vā kadāci karahaci uposathaṃ samādiyati, sīlāni pūreti. Ayaṃ vuccatīti ayaṃ puggalo tīhi dvārehi āyūhanakammesu sāvajjasseva bahulatāya anavajjassa appatāya ‘‘vajjabahulo’’ti vuccati. Yathā hi ekasmiṃ padese dubbaṇṇāni duggandhāni pupphāni rāsikatānassu, tesaṃ upari tahaṃ tahaṃ adhimuttakavassikapāṭalāni patitāni bhaveyyuṃ, evarūpo ayaṃ puggalo veditabbo. Yathā pana ekasmiṃ padese adhimuttakavassikapāṭalāni rāsikatānassu, tesaṃ upari tahaṃ tahaṃ duggandhāni badarapupphādīni patitāni bhaveyyuṃ. Evarūpo tatiyo puggalo veditabbo. Catuttho pana tīhi dvārehi āyūhanakammassa niddosattā ca catumadhurabharitasuvaṇṇavāti viya daṭṭhabbo. Chaṭṭhādīni uttānatthāneva.

Sāvajjasuttādivaṇṇanā niṭṭhitā.

9-10. Dhammakathikasuttādivaṇṇanā

139-140. Navame appañca bhāsatīti sampattaparisāya thokameva katheti. Asahitañcāti kathento ca pana na atthayuttaṃ kālayuttaṃ katheti. Parisā cassa na kusalā hotīti sotuṃ nisinnaparisā cassa yuttāyuttaṃ kāraṇākāraṇaṃ siliṭṭhāsiliṭṭhaṃ na jānātīti attho. Evarūpoti ayaṃ evaṃjātiko bāladhammakathiko evaṃjātikāya bālaparisāya dhammakathikotveva nāmaṃ labhati. Iminā nayena sabbattha attho veditabbo. Ettha ca dveyeva janā sabhāvadhammakathikā, na itare. Itare pana dhammakathikānaṃ anto paviṭṭhattā evaṃ vuttā. Dasamaṃ uttānameva.

Dhammakathikasuttādivaṇṇanā niṭṭhitā.

Puggalavaggavaṇṇanā niṭṭhitā.

(15) 5. Ābhāvaggo

1-6. Ābhāsuttādivaṇṇanā

141-146. Pañcamassa paṭhamādīni uttānatthāneva.

Ābhāsuttādivaṇṇanā niṭṭhitā.

7-10. Dutiyakālasuttādivaṇṇanā

147-

我来 完整直译这段巴利文：
134.. 第三经中,"速通达者"一词中的"速通达"指智慧的领悟,意思是一经智慧领悟就能了知。"同时宣说时"即在宣说的当下。"证悟法"即以智慧证悟四圣谛。"此称为"即此人在以"四念处"等方式简略地建立纲要时,能随着开示运用智慧而证得阿罗汉果的人,称为"速通达者"。"详解通达者"即能了知详细解释的意义。"此称为"即此人在简略地建立纲要后,当意义被详细解释时,能证得阿罗汉果的人,称为"详解通达者"。"应导者"即通过诵读等来引导的人。"次第法证悟"即按顺序证得阿罗汉果。"文句至上者"即以文句为最高。"此生不能证悟法"意思是在此一世不能生起禅定、观智、道或果。第四经意义明显。
速通达经等注释完毕。
5-8.. 有过经等注释
135-8.. 第五经中,"有过"即有过失。"以有过身业"即以有过失的杀生等身业。其他方面也是同样的解释。"此称为"即此人因为三门所造业有过失,如同充满粪秽尸体等的地方,称为"有过者"。"多有过"即某人多行有过失的身业,少行无过失的。他称为"多行有过身业,少行无过失身业者"。其他方面也是同样的解释。什么样的人是这样呢?就是由于村落习俗或城镇习俗而偶尔受持布萨、具足戒的人。"此称为"即此人因为三门所造业中有过失的多、无过失的少,称为"多过者"。譬如在一处堆积着丑陋臭恶的花,其上散落着些许小茉莉花、夏花、鸢尾花,应当知道这样的人就像这种情况。而第三种人应当知道如同在一处堆积着小茉莉花、夏花、鸢尾花,其上散落着些许臭恶的枣花等。第四种人则因为三门所造业无过失,应当视为如同装满四种蜜的黄金钵。第六经等意义明显。
有过经等注释完毕。
9-10.. 说法者经等注释
139-140.. 第九经中,"说得少"即对集会的大众只说一点。"不相应"即说时不符合义理和时机。"大众不善巧"即坐着听法的大众不知道什么是适当不适当、有理无理、流畅不流畅。"如此者"即这样的愚法说法者对这样的愚众说法,只是获得说法者的名称而已。一切处都应以此方式理解意义。此中只有两种人是真正的说法者,其他的不是。其他的是因为进入说法者之列而如此说。第十经意义明显。
说法者经等注释完毕。
人品注释完毕。
(15) 5.. 光品
1-6.. 光经等注释
141-146.. 第五品第一经等意义明显。
光经等注释完毕。
7-10.. 第二时经等注释
147-

150. Sattame paramatthato avijjamānasabhāvassa kālassa bhāvanādiyogo na sambhavatīti āha ‘‘kālāti tasmiṃ tasmiṃ kāle dhammassavanādivasena pavattānaṃ kusaladhammānaṃ etaṃ adhivacana’’nti. Kālasahacaritā hi kusalā dhammā idha kāla-saddena gahitā aparassa asambhavato. Aṭṭhamādīni uttānatthāneva.

Dutiyakālasuttādivaṇṇanā niṭṭhitā.

Ābhāvaggavaṇṇanā niṭṭhitā.

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

4. Catutthapaṇṇāsakaṃ

(16) 1. Indriyavaggo

1-5. Indriyasuttādivaṇṇanā

151-155. Catutthassa paṭhamādīni uttānāneva.

Indriyasuttādivaṇṇanā niṭṭhitā.

6-8. Kappasuttādivaṇṇanā

156-158. Chaṭṭhe saṃvaṭṭanaṃ vinassanaṃ saṃvaṭṭo, saṃvaṭṭato uddhaṃ tathā ṭhāyī saṃvaṭṭaṭṭhāyī. Vivaṭṭanaṃ nibbattanaṃ, vaḍḍhanaṃ vā vivaṭṭo. ‘‘Tejosaṃvaṭṭo, āposaṃvaṭṭo, vāyosaṃvaṭṭoti evaṃ saṃvaṭṭasīmānukkamena saṃvaṭṭesu vattabbesu tathā avatvā āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti vacanaṃ saṃvaṭṭamahābhūtadesanānupubbiyā’’ti keci. ‘‘Bhāvīsaṃvaṭṭānupubbiyā’’ti apare. Āpena saṃvaṭṭo āposaṃvaṭṭo. Saṃvaṭṭasīmāti saṃvaṭṭanamariyādā. Saṃvaṭṭatīti vinassati. Sadāti sabbakālaṃ, tīsupi saṃvaṭṭakālesūti attho. Ekaṃ buddhakkhettaṃ vinassatīti ettha buddhakkhettaṃ nāma tividhaṃ hoti jātikkhettaṃ, āṇākkhettaṃ, visayakkhettañca.

Tattha jātikkhettaṃ dasasahassacakkavāḷapariyantaṃ hoti, tathāgatassa paṭisandhiggahaṇādīsu kampati. Āṇākkhettaṃ koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo; su. ni. 224 ādayo) khandhaparittaṃ (a. ni. 4.67; cūḷava. 251) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.277-278) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. Visayakkhettaṃ anantāparimāṇaṃ, yaṃ ‘‘yāvatā vā panākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ. Tattha yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati , tasmiṃ pana vinassante jātikkhettaṃ vinaṭṭhameva hoti, vinassantañca ekatova vinassati, saṇṭhahantañca ekatova saṇṭhahati. Sesamettha visuddhimaggasaṃvaṇṇanāsu (visuddhi. mahāṭī. 2.404) vuttanayeneva gahetabbaṃ. Sattamaṭṭhamāni uttānatthāneva.

Kappasuttādivaṇṇanā niṭṭhitā.

9. Bhikkhunīsuttavaṇṇanā

159. Navame evaṃ pavattaṃ paccuppannataṇhaṃ nissāyāti ‘‘kudāssu nāmāhampi āsavānaṃ khayā’’tiādinā nayena anuttare vimokkhe pihaṃ uppādentassa uppannataṇhaṃ nissāya. Kathaṃ pana lokuttaradhamme ārabbha āsā uppajjatīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ, na ārammaṇakaraṇavasena tattha pihā pavattati avisayattā puggalassa ca anadhigatabhāvato. Anussavūpaladdhe pana anuttaravimokkhe uddissa pihaṃ uppādento tattha pihaṃ uppādeti nāma. Nākaḍḍhatīti kammapathabhāvaṃ appattatāya paṭisandhiṃ na deti. Sesaṃ suviññeyyameva.

Bhikkhunīsuttavaṇṇanā niṭṭhitā.

10. Sugatavinayasuttavaṇṇanā

160. Dasame vaḷañjentīti sajjhāyanti ceva vācuggataṃ karontā dhārenti ca. Avigatataṇhatāya taṃ taṃ parikkhārajātaṃ bahumpi ādiyantīti bahulā, te eva bāhulikā yathā ‘‘venayiko’’ti (ma. ni. 1.246; a. ni. 

我来直译这段巴利文：
150.. 第七经中，因为从胜义谛来说不存在的时间性质不可能有修习等作用，所以他说"时间是在每一时刻通过听法等而生起的善法的代名词"。因为与时间相应的善法在此处以时间之词来表示，因为其他的不可能存在。第八经等意义明显。
第二时经等注释完毕。
光品注释完毕。
第三五十经篇完毕。
4.. 第四五十经篇
(16) 1.. 根品
1-5.. 根经等注释
151-155.. 第四品第一经等意义明显。
根经等注释完毕。
6-8.. 劫经等注释
156-158.. 第六经中，坏灭即毁灭为坏劫，坏劫之后如此住立为坏住劫。展开即产生，或增长为成劫。有些人说："应当按照火坏、水坏、风坏的坏劫次序来说明坏劫时，却不这样说而说水坏、火坏、风坏，这是按照坏劫大种的说法次序。"其他人说："这是按照未来坏劫的次序。"以水坏为水坏劫。坏劫界限即坏灭的界限。坏灭即毁灭。常即一切时，意思是在三种坏劫时。"一个佛土灭"，此中佛土有三种：生土、威令土和境界土。
其中生土以一万个世界为边际，在如来入胎等时震动。威令土以十亿个世界为边际，是宝经、蕴护咒、幢顶护咒、阿达那地亚护咒、孔雀护咒等护咒的威力所及处。境界土无量无边，如所说"乃至所欲"。其中如来欲知什么就能知道什么。在这三种佛土中，一个威令土灭时，生土必定已灭，而且灭时一起灭，重新形成时也一起形成。此中其余应当按照清净道论注释中所说的方法理解。第七第八经意义明显。
劫经等注释完毕。
9.. 比丘尼经注释
159.. 第九经中，"依止如此生起的现在爱"即依止以"我何时能漏尽"等方式对无上解脱生起期待而生起的爱。但是如何对出世间法生起希求呢？这不应如此理解，不是以所缘的方式对此生起期待，因为这不是凡夫的境界，也因为尚未证得。但是对从传闻了知的无上解脱生起向往，称为对此生起期待。"不牵引"即因为未达业道的程度而不引生投生。其余易于理解。
比丘尼经注释完毕。
10.. 善逝律经注释
160.. 第十经中，"运用"即诵读及记忆而受持。因为未离贪爱而取用种种资具甚多者为多欲者，他们即是多欲者，如同"持律者"一词。

8.11; pārā. 8). Te pana yasmā paccayabahulabhāvā yuttappayuttā nāma honti, tasmā āha ‘‘paccayabāhullāya paṭipannā’’ti. Sithilaṃ gaṇhantīti sāthalikā, sikkhāya ādaragāravābhāvena sithilaṃ adaḷhaṃ gaṇhantīti attho. Sithilanti ca bhāvanapuṃsakaniddeso, sithila-saddena vā samānatthassa sāthalasaddassa vasena sāthalikāti padasiddhi veditabbā. Avagamanatoti adhogamanato, orambhāgiyabhāvatoti attho. Nibbīriyāti ujjhitussāhā tadadhigamāya ārambhampi akurumānā.

Sugatavinayasuttavaṇṇanā niṭṭhitā.

Indriyavaggavaṇṇanā niṭṭhitā.

(17) 2. Paṭipadāvaggo

1. Saṃkhittasuttavaṇṇanā

161. Dutiyassa paṭhame dukkhāpaṭipadā dandhābhiññātiādīsu pāḷiyā āgatanayena attho veditabbo. Tathā hi –

‘‘Tattha katamā dukkhapaṭipadā dandhābhiññā paññā? Kicchena kasirena samādhiṃ uppādentassa dandhaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, ayaṃ vuccati dukkhapaṭipadā dandhābhiññā paññā. Tattha katamā dukkhapaṭipadā khippābhiññā paññā? Kicchena kasirena samādhiṃ uppādentassa khippaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati dukkhapaṭipadā khippābhiññā paññā. Tattha katamā sukhapaṭipadā dandhābhiññā paññā? Akicchena akasirena samādhiṃ uppādentassa dandhaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati sukhapaṭipadā dandhābhiññā paññā. Tattha katamā sukhapaṭipadā khippābhiññā paññā? Akicchena akasirena samādhiṃ uppādentassa khippaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati sukhapaṭipadā khippābhiññā paññā’’ti (vibha. 801) – ayamettha pāḷi.

Tattha kicchena kasirena samādhiṃ uppādentassāti pubbabhāge āgamanakāle kicchena kasirena dukkhena sasaṅkhārena sappayogena kilese vikkhambhetvā lokuttarasamādhiṃ uppādentassa. Dandhaṃ taṃ ṭhānaṃ abhijānantassāti vikkhambhitesu kilesesu vipassanāparivāse ciraṃ vasitvā taṃ lokuttarasamādhisaṅkhātaṃ ṭhānaṃ dandhaṃ saṇikaṃ abhijānantassa paṭivijjhantassa, pāpuṇantassāti attho. Ayaṃ vuccatīti yā esā evaṃ uppajjati, ayaṃ kilesavikkhambhanappaṭipadāya dukkhattā, vipassanāparivāsapaññāya ca dandhattā maggakāle ekacittakkhaṇe uppannāpi paññā āgamanavasena ‘‘dukkhapaṭipadādandhābhiññā nāmā’’ti vuccati. Upari tīsu padesupi iminā nayena attho veditabbo.

Saṃkhittasuttavaṇṇanā niṭṭhitā.

2. Vitthārasuttavaṇṇanā

162. Dutiye akatābhinivesoti akatādhikāro. Rūpānaṃ lakkhaṇādīhi paricchinditvā gahaṇaṃ rūpapariggaho. Tīsu addhāsu kilamatīti pubbante aparante pubbantāparanteti evaṃ tīsu padesesu kilamati. Pañcasu ñāṇesūti rūpapariggahādīsu pañcasu ñāṇesu. Navasu vipassanāñāṇesūti udayabbayādinavavipassanāñāṇesu. Sesamettha uttānameva.

Vitthārasuttavaṇṇanā niṭṭhitā.

3. Asubhasuttavaṇṇanā



我来直译这段巴利文：
8.11;. 他们因为多求资具而成为勤勉者，所以说"趋向多求资具"。松懈取持为放逸者，意思是因为对学处缺乏敬重而松懈不坚固地持守。"松懈"是中性词的表述，或者应当理解"放逸者"一词是由与"松懈"同义的"放逸"词形成。退堕即向下沉沦，意思是落入下分。无精进即放弃精进，对证得那些(解脱法)连开始也不作努力。
善逝律经注释完毕。
根品注释完毕。
(17) 2.. 道品
1.. 略说经注释
161.. 第二品第一经中关于"苦行道迟通"等，应当按照圣典中出现的方式理解其意义。即：
"其中什么是苦行道迟通慧？对于艰难困苦地生起定，缓慢地了知彼处所的人，所生起的慧、了知......无痴、择法、正见，这称为苦行道迟通慧。其中什么是苦行道速通慧？对于艰难困苦地生起定，迅速了知彼处所的人，所生起的慧、了知......正见，这称为苦行道速通慧。其中什么是乐行道迟通慧？对于不艰难不困苦地生起定，缓慢地了知彼处所的人，所生起的慧、了知......正见，这称为乐行道迟通慧。其中什么是乐行道速通慧？对于不艰难不困苦地生起定，迅速了知彼处所的人，所生起的慧、了知......正见，这称为乐行道速通慧"——这是此处的圣典。
其中"艰难困苦地生起定"即在前分初修时艰难困苦地、痛苦地、有行有功用地镇伏烦恼而生起出世间定。"缓慢地了知彼处所"即在镇伏烦恼后，长时住于观智修习中，缓慢地、逐渐地了知、通达、证得彼出世间定所说的处所，这是其意义。"这称为"即这样生起的慧，因为镇伏烦恼的修行是苦的，观智修习的智慧是迟缓的，所以虽然在道心刹那只生起一次，但依修行方式而称为"苦行道迟通"。对于上面三个术语也应以此方式理解其意义。
略说经注释完毕。
2.. 详说经注释
162.. 第二经中，"未作加行"即未作准备。"色的把握"即通过相等来确定把握诸色。"在三世中疲倦"即在前际、后际、前后际三处疲倦。"在五智中"即在把握色等五智中。"在九观智中"即在生灭等九种观智中。此中其余意义明显。
详说经注释完毕。
3.. 不净经注释

163. Tatiye ‘‘yathā etaṃ, tathā ida’’nti iminā nayenāti etena –

‘‘Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;

Ajjhattañca bahiddhā ca, kāye chandaṃ virājaye’’ti. (su. ni. 205); –

Imaṃ desanānayaṃ saṅgaṇhāti. Tassattho – yathā idaṃ saviññāṇakāsubhaṃ āyuusmāviññāṇānaṃ anapagamā carati tiṭṭhati nisīdati sayati, tathā etaṃ etarahi susāne sayitaṃ aviññāṇakampi pubbe tesaṃ dhammānaṃ anapagamā ahosi. Yathā ca etaṃ etarahi matasarīraṃ tesaṃ dhammānaṃ apagamā na carati na tiṭṭhati na nisīdati na seyyaṃ kappeti, tathā idaṃ saviññāṇakampi tesaṃ dhammānaṃ apagamā bhavissati. Yathā ca idaṃ saviññāṇakaṃ netarahi susāne mataṃ seti na uddhumātakādibhāvamupagataṃ, tathā etaṃ etarahi matasarīrampi pubbe ahosi. Yathā panetaṃ etarahi aviññāṇakāsubhaṃ matakasusāne seti uddhumātakādibhāvañca upagataṃ, tathā idaṃ saviññāṇakampi bhavissatīti. Tattha yathā idaṃ tathā etanti attanā matasarīrassa samānabhāvaṃ karonto bāhire dosaṃ pajahati. Yathā etaṃ tathā idanti matasarīrena attano samānabhāvaṃ karonto ajjhattike rāgaṃ pajahati. Yenākārena ubhayaṃ samaṃ karoti, taṃ sampajānanto ubhayattha mohaṃ pajahati.

Bahiddhā diṭṭhānanti bahiddhā susānādīsu diṭṭhānaṃ uddhumātakādidasannaṃ asubhānaṃ. ‘‘Navannaṃ pāṭikulyānaṃ vasenā’’ti kasmā vuttaṃ, nanu antimajīvikābhāvato piṇḍapātassa alābhalābhesu paritassanagedhādisamuppattito bhattassa sammadajananato kimikulasaṃvaddhanatoti evamādīhipi ākārehi āhārepaṭikūlatā paccavekkhitabbā. Vuttañhetaṃ – ‘‘antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ atipāpoyaṃ lokasmiṃ yadidaṃ piṇḍolyo vicarati pattapāṇīti (saṃ. ni. 3.80; itivu. 91). Aladdhā ca piṇḍapātaṃ paritassati, laddhā ca piṇḍapātaṃ gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti (a. ni. 3.124). Bhutto ca āhāro kassaci kadāci maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ āvahatī’’ti.

Kaṭukīṭakādayo dvattiṃsakulappabhedā kimiyo naṃ upanissāya jīvantīti? Vuccate – antimajīvikābhāvo tāva cittasaṃkilesavisodhanatthaṃ kammaṭṭhānābhinivesanato pageva manasi kātabbo ‘‘māhaṃ chavālātasadiso bhaveyya’’nti. Tathā piṇḍapātassa alābhalābhesu paritassanagedhādisamuppattinivāraṇaṃ pageva anuṭṭhātabbaṃ suparisuddhasīlassa paṭisaṅkhānavato tadabhāvato. Bhattasammado anekantiko paribhoge antogadhovāti veditabbo. Kimikulasaṃvaddhanaṃ pana saṅgahetabbaṃ, saṅgahitameva vā ‘‘navannaṃ pāṭikulyānaṃ vasenā’’ti ettha niyamassa akatattā. Iminā vā nayena itaresampettha saṅgaho daṭṭhabbo yathāsambhavamettha paṭikūlatāpaccavekkhaṇassa adhippetattā.

Evañca katvā visuddhimagge (visuddhi. 1.294-295) dasahi ākārehi paṭikūlatā veditabbā. Seyyathidaṃ – gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandato, sammakkhanatoti. Evaṃ dasannaṃ vasena pāṭikulyavacanenapi idha ‘‘navanna’’nti vacanaṃ na virujjhati, sammakkhanassa paribhogādīsu labbhamānabhāvā visuṃ taṃ aggahetvā na vadanti. Visuddhimagge (visuddhi. 

我来直译这段巴利文：
163.. 第三经中,"如彼此,如此彼"以此方式，即包含以下开示方式：
"如此即如彼，如彼即如此；
内在及外在，应离对身贪。"
其意义是：如此具识之不净，因为寿、暖、识未离去而行走、站立、坐、卧，如彼现在躺在墓地的无识者过去也是因为这些法未离去而存在。如彼现在死尸因为这些法离去而不行走、不站立、不坐、不卧，如此具识者也将因为这些法离去而如是。如此具识者现在不是躺在墓地死去、不是成为膨胀等状态，如彼现在死尸过去也是如此。而如彼现在无识不净躺在死尸墓地并成为膨胀等状态，如此具识者将来也将如是。其中"如此即如彼"是使自己与死尸相等而断外在的瞋恨。"如彼即如此"是使死尸与自己相等而断内在的贪欲。以何种方式使两者平等，了知那个而断两边的愚痴。
"见外在的"即见外在墓地等处膨胀等十种不净。为什么说"依九种厌恶"？难道不是应当从最后生计、在得失钵食时生起恐惧贪著等、产生食的昏沉、增长虫类等方面来省察食物的厌恶性吗？因为这样说："诸比丘，生计中这是最下等的，即是行乞，在世间这是最恶的，即是手持钵而行乞。未得钵食而恐惧，得到钵食而贪著、迷醉、耽溺，不见过患，无出离慧而受用。所食的食物有时会给某些人带来死亡或死亡般的痛苦。"
会说"依靠它生活的有三十二种虫类如'苦虫'等"吗？回答：首先，最下等生计应当为了净化心的污染，在修习业处之前就当思惟"愿我不如烧木"。同样，在得失钵食时生起恐惧贪著等的防止，对于有省察的清净戒者来说因为那些都不存在而不需要预先作。食的昏沉应当理解为不确定的，包含在受用中。而虫类的增长应当包括在内，或者已经包括在"依九种厌恶"中，因为没有作限定。或者应当以此方式理解其他的包含在此中，因为这里所意指的是随机会而省察厌恶性。
这样做时，应当知道在清净道论中说明十种厌恶性：即行走、寻求、受用、贮藏、储存、未消化、已消化、果报、流出、涂染。这样依十种说厌恶而在此说"九种"并不矛盾，因为涂染包含在受用等中，不另外说它。在清净道论中...

1.304) pana sammakkhanaṃ paribhogādīsu labbhamānampi nissandavasena visesato paṭikūlanti dassetuṃ sabbapacchā ṭhapitā.

Ukkaṇṭhitasaññāya samannāgatoti tīsu bhavesu aruccanavasena pavattāya vipassanāpaññāya samannāgato. Nibbidānupassanā hesā saññāsīsena vuttā. Sesamettha uttānameva.

Asubhasuttavaṇṇanā niṭṭhitā.

4-6. Paṭhamakhamasuttādivaṇṇanā

164-166. Catutthe padhānakaraṇakāle sītādīni nakkhamati na sahatīti akkhamā. Khamati sahati abhibhavatīti khamā. Indriyadamanaṃ damā. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.14; 6.58) nayena vitakkasamanaṃ samāti āha ‘‘akusalavitakkānaṃ vūpasamanapaṭipadā’’ti. Nidassanamattañcetaṃ, sabbesampi kilesānaṃ samanavasena pavattā paṭipadā samā. Pañcamachaṭṭhāni uttānatthāneva.

Paṭhamakhamasuttādivaṇṇanā niṭṭhitā.

7-8. Mahāmoggallānasuttādivaṇṇanā

167-168. Sattamaṭṭhamesu mahāmoggallānattherassātiādinā moggallānattherassa heṭṭhā tiṇṇaṃ maggānaṃ sukhapaṭipadadandhābhiññabhāvo, arahattamaggassa dukkhapaṭipadakhippābhiññabhāvo vutto, sāriputtattherassa pana heṭṭhimānaṃ tiṇṇaṃ maggānaṃ sukhapaṭipadadandhābhiññabhāvo, arahattamaggassa ca sukhapaṭipadakhippābhiññabhāvo dassito. Yaṃ pana vuttaṃ visuddhimagge (visuddhi. 2.801) ‘‘buddhānaṃ pana cattāropi maggā sukhapaṭipadakhippābhiññāva ahesuṃ, tathā dhammasenāpatissa. Mahāmoggallānattherassa pana paṭhamamaggo sukhapaṭipadakhippābhiñño ahosi, upari tayo dukkhapaṭipadadandhābhiññā’’ti. Yañca vuttaṃ aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 1476) ‘‘tathāgatassa hi sāriputtattherassa ca cattāropi maggā sukhapaṭipadakhippābhiññāva ahesuṃ, mahāmoggallānattherassa pana paṭhamamaggo sukhapaṭipadakhippābhiñño upari tayo dukkhapaṭipadakhippābhiññā’’ti, taṃ sabbaṃ aññamaññaṃ nānulometi. Imāya pāḷiyā imāya ca aṭṭhakathāya na sameti, tasmā vīmaṃsitabbametaṃ. Taṃtaṃbhāṇakānaṃ vā matena tattha tattha tathā tathā vuttanti gahetabbaṃ.

Mahāmoggallānasuttādivaṇṇanā niṭṭhitā.

9. Sasaṅkhārasuttavaṇṇanā



我来直译这段巴利文：
1.304. 然而在清净道论中，虽然涂染可在受用等中获得，但为了显示它依流出特别厌恶，所以放在最后。
"具有厌离想"即具有依三有不喜而转起的观慧。这是以想为主而说的厌离观。此中其余意义明显。
不净经注释完毕。
4-6.. 第一忍经等注释
164-166.. 第四经中，在精进时不忍受、不堪忍寒等为不忍。忍受、堪忍、克服为忍。降伏诸根为调。如"不容忍已生起的欲寻"等方式平息寻为止，所以说"止息不善寻的修行"。这只是举例，一切烦恼的止息所转起的修行为止。第五第六经意义明显。
第一忍经等注释完毕。
7-8.. 大目犍连经等注释
167-168.. 第七第八经中，以"大目犍连尊者"等说明目犍连尊者下三道是乐行道迟通，阿罗汉道是苦行道速通，而舍利弗尊者下三道是乐行道迟通，阿罗汉道是乐行道速通。然而在清净道论中说："诸佛的四道都是乐行道速通，法将(舍利弗)也是如此。而大目犍连尊者的初道是乐行道速通，上面三道是苦行道迟通。"在殊胜义注中说："如来和舍利弗尊者的四道都是乐行道速通，而大目犍连尊者的初道是乐行道速通，上面三道是苦行道速通。"这一切互不相顺。与此圣典和此注释不符，所以这应当考察。或者应当理解是依各诵者的意见在各处如此这般说。
大目犍连经等注释完毕。
9.. 有行经注释

169. Navame sasaṅkhārena dukkhena kasirena adhimattapayogaṃ katvāva kilesaparinibbānadhammoti sasaṅkhāraparinibbāyī. Asaṅkhārena appayogena adhimattapayogaṃ akatvāva kilesaparinibbānadhammoti asaṅkhāraparinibbāyī. Dhammānusārī puggalo hi āgamanamhi kilese vikkhambhento appadukkhena akasirena akilamantova vikkhambhetuṃ sakkoti. Saddhānusārī puggalo pana dukkhena kasirena kilamanto hutvā vikkhambhetuṃ, tasmā dhammānusārissa pubbabhāgamaggakkhaṇe kilesacchedakaṃ ñāṇaṃ adandhaṃ tikhiṇaṃ sūraṃ hutvā vahati. Yathā nāma tikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ hoti, atisīghaṃ vahati, saddo na suyyati, balavavāyāmakiccaṃ na hoti, evarūpā dhammānusārino pubbabhāgabhāvanā hoti. Saddhānusārino pana pubbabhāgakkhaṇe kilesacchedakaṃ ñāṇaṃ dandhaṃ atikhiṇaṃ asūraṃ hutvā vahati. Yathā nāma kuṇṭhena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ na maṭṭhaṃ hoti, atisīghaṃ na vahati, saddo suyyati, balavavāyāmakiccaṃ icchitabbaṃ hoti, evarūpā saddhānusārino pubbabhāgabhāvanā hoti. Evaṃ santepi nesaṃ kilesakkhaye nānattaṃ natthi, anavasesāva kilesā khīyanti.

Sasaṅkhārasuttavaṇṇanā niṭṭhitā.

10. Yuganaddhasuttavaṇṇanā

170. Dasame samathapubbaṅgamaṃ vipassanaṃ bhāvetīti idaṃ samathayānikassa vasena vuttaṃ. So hi paṭhamaṃ upacārasamādhiṃ vā appanāsamādhiṃ vā uppādeti, ayaṃ samatho. So tañca taṃsampayutte ca dhamme aniccādīhi vipassati, ayaṃ vipassanā, iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. Vipassanāpubbaṅgamaṃ samathaṃ bhāvetīti idaṃ pana vipassanāyānikassa vasena vuttaṃ. So taṃ vuttappakāraṃ samathaṃ asampādetvā pañcupādānakkhandhe aniccādīhi vipassati. Paṭhamo lokuttaramaggo nibbattatīti sotāpattimaggaṃ sandhāya vadati, lokiyamaggavaseneva vā imissā pāḷiyā attho veditabbo. Kathaṃ? Maggo sañjāyati, pubbabhāgiyo lokiyamaggo uppajjati. Āsevati nibbidānupassanāvasena. Bhāveti muccitukamyatāvasena. Bahulīkaroti paṭisaṅkhānupassanāvasena. Āsevati vā bhayatupaṭṭhānādiñāṇavasena. Bhāveti muccitukamyatādiñāṇavasena. Bahulīkaroti vuṭṭhānagāminivipassanāvasena. Saṃyojanāni pahīyanti. Anusayā byantī hontīti maggappaṭipāṭiyā pahīyanti byantī honti.

Dhammuddhaccaviggahitamānasanti obhāsādīsu ariyadhammoti pavattaṃ uddhaccaṃ vikkhepo dhammuddhaccaṃ , tena dhammuddhaccena vipassanāvīthito uggamanena virūpaṃ gahitaṃ pavattiyamānaṃ dhammuddhaccaviggahitamānasaṃ. Vuttañhetaṃ –

‘‘Dhammuddhaccaviggahitamānasaṃ hoti, aniccato manasi karoti, obhāso uppajjati, obhāso dhammoti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tathā aniccato manasikaroto ñāṇaṃ uppajjati…pe… pīti passaddhi sukhaṃ adhimokkho paggaho upaṭṭhānaṃ upekkhā nikanti uppajjati, nikanti dhammoti nikantiṃ āvajjati, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī’’ti (paṭi. ma. 

我来直译这段巴利文：
169.. 第九经中，有行般涅槃者即以行、以苦、以艰难、作极大努力而证得烦恼寂灭法。无行般涅槃者即无行、少努力、不作极大努力而证得烦恼寂灭法。因为法随行者在修习时镇伏烦恼，能不苦不难不疲倦地镇伏。而信随行者则苦难疲倦地镇伏，所以法随行者在前分道心刹那时断烦恼的智慧不迟钝、锐利、勇猛。譬如用锐利的刀砍芭蕉时，砍断处平滑，极快地切入，听不到声音，不需要用大力，法随行者的前分修习就是这样。而信随行者在前分刹那时断烦恼的智慧迟钝、不锐利、不勇猛。譬如用钝刀砍芭蕉时，砍断处不平滑，不能极快地切入，能听到声音，需要用大力，信随行者的前分修习就是这样。即使如此，他们在烦恼灭尽上没有差别，都完全灭尽烦恼。
有行经注释完毕。
10.. 双修经注释
170.. 第十经中,"修习以止为先导的观"是依止行者而说。他先生起近行定或安止定，这是止。他以无常等观察那个(定)及与之相应的诸法，这是观，如此先止后观。因此说"修习以止为先导的观"。"修习以观为先导的止"则是依观行者而说。他不成就上述的止，而以无常等观察五取蕴。"第一出世间道生起"是指预流道而说，或者应当依世间道理解此段经文的意义。如何？道生起，即前分世间道生起。依厌离观而修习。依欲解脱而修习。依省察观而多作。或者依现起怖畏智等而修习。依欲解脱智等而修习。依趣向出起观而多作。结缚断除，随眠消除，即依道的次第断除消除。
"心为法掉举所执持"即在光明等中转起为圣法的掉举散乱为法掉举，因为那法掉举而从观道升起，不正常地执持，转起为心为法掉举所执持。因为这样说：
"心为法掉举所执持，作意无常，光明生起，思惟光明为法，由此散乱掉举，因为那掉举而心被执持，不如实了知无常的现起。不如实了知苦......无我的现起。同样，当作意无常时，智慧生起......乃至......信受、精进、念住、舍、欲求生起，思惟欲求为法，由此散乱掉举，因为那掉举而心被执持，不如实了知无常的现起。不如实了知苦......无我的现起。"

2.6). Sesamettha uttānameva.

Yuganaddhasuttavaṇṇanā niṭṭhitā.

Paṭipadāvaggavaṇṇanā niṭṭhitā.

(18) 3. Sañcetaniyavaggo

1. Cetanāsuttavaṇṇanā



我来直译这段巴利文：
2.6. 此中其余意义明显。
双修经注释完毕。
道品注释完毕。
(18) 3.. 思品
1.. 思经注释

171. Tatiyassa paṭhame kāyasañcetanāhetūti kāyakammanimittaṃ, kāyikassa kammassa kaṭattā upacitattāti attho. Esa nayo sesasañcetanādvayepi. Uddhaccasahagatacetanā pavattivipākaṃ detiyevāti ‘‘vīsatividhā’’ti vuttaṃ. Tathā vacīsañcetanā manosañcetanāti ettha kāmāvacarakusalākusalavasena vīsati cetanā labbhanti. Idaṃ tathā-saddena upasaṃharati. Apicettha nava mahaggatacetanāpi labbhantīti iminā navahi rūpārūpakusalacetanāhi saddhiṃ manodvāre ekūnatiṃsāti tīsu dvāresu ekūnasattati cetanā hontīti dasseti. Avijjāpaccayāvāti idaṃ tāpi cetanā avijjāpaccayāva hontīti dassanatthaṃ vuttaṃ. Yathāvuttā hi ekūnasattati cetanā kusalāpi avijjāpaccayā honti, pageva itarā appahīnāvijjasseva uppajjanato pahīnāvijjassa anuppajjanato.

Yasmā yaṃ taṃ yathāvuttaṃ cetanābhedaṃ kāyasaṅkhārañceva vacīsaṅkhārañca manosaṅkhārañca parehi anussāhito sāmampi asaṅkhārikacittena karoti, parehi kāriyamāno sasaṅkhārikacittenapi karoti, ‘‘idaṃ nāma kammaṃ karontopi tassa evarūpo nāma vipāko bhavissatī’’ti evaṃ kammaṃ vipākañca jānantopi karoti, mātāpitūsu cetiyavandanādīni karontesu anukaronto dārako viya kevalaṃ kammaññeva vijjānanto ‘‘imassa pana kammassa ayaṃ vipāko’’ti vipākaṃ ajānantopi karoti , tasmā taṃ dassetuṃ ‘‘sāmaṃ vā ta’’ntiādi vuttaṃ. Parehi anāṇattoti saraseneva vattamāno. Jānantoti anussavādivasena jānanto.

Nanu ca khīṇāsavo cetiyaṃ vandati, dhammaṃ bhaṇati, kammaṭṭhānaṃ manasi karoti, kathamassa kāyakammādayo na hontīti? Avipākattā. Khīṇāsavena hi katakammaṃ neva kusalaṃ hoti nākusalaṃ, avipākaṃ hutvā kiriyāmatte tiṭṭhati. Tenassa te kāyādayo na honti. Tenevāha ‘‘khīṇāsavassa kāyena karaṇakammaṃ paññāyatī’’tiādi. Tanti kusalākusalaṃ.


我来直译这段巴利文：
171.. 第三品第一经中，"由于身思"即因为身业，意思是由于造作和积集身体的业。对于其余的二种思也是同样的道理。掉举相应思一定会给予存续的果报，所以说"二十种"。同样，在语思和意思中，依欲界善不善而得二十种思。这以"同样"字来总结。而且此中也得九种广大思，意思是加上这九种色无色界善思，在意门中有二十九，在三门中有六十九种思。"以无明为缘"这是为了显示那些思也都以无明为缘而说。因为如上所说的六十九种思，即使是善的也以无明为缘，何况其他的，因为对未断无明者才生起，对已断无明者不生起。
因为如上所说的身行、语行和意行等思的差别，不受他人鼓励而自己以无行心造作，受他人鼓励也以有行心造作，了知"造作如此业将有如此果报"而造作，如同孩童在父母礼拜佛塔等时模仿一样，只知道业而不知"此业有此果报"也造作，所以为了显示这些而说"或自己"等。"不受命令"即自然运作。"知道"即依传闻等而知道。
但是漏尽者也礼拜佛塔、说法、作意业处，为什么他的身业等不存在呢？因为无果报。漏尽者所作的业既非善也非不善，成为无果报而只是唯作。所以他的那些身等不存在。因此说"漏尽者以身体所作的业显现"等。"那个"即善不善。


Khiḍḍāya padussantīti khiḍḍāpadosino, khiḍḍāpadosino eva khiḍḍāpadosikā. Khiḍḍāpadoso vā etesaṃ atthīti khiḍḍāpadosikā. Te kira puññavisesādhigatena mahantena attano sirivibhavena nakkhattaṃ kīḷantā tāya sampattiyā mahantatāya ‘‘āhāraṃ paribhuñjimhā na paribhuñjimhā’’tipi na jānanti. Atha ekāhārātikkamato paṭṭhāya nirantaraṃ khādantāpi pivantāpi cavantiyeva na tiṭṭhanti. Kasmā? Kammajatejassa balavatāya karajakāyassa mandatāya. Manussānañhi kammajatejo mando, karajakāyo balavā. Tesaṃ tejassa mandatāya kāyassa balavatāya sattāhampi atikkamitvā uṇhodakaacchayāguādīhi sakkā karajakāyaṃ upatthambhetuṃ. Devānaṃ pana tejo balavā hoti uḷārapuññanibbattattā uḷāragarusiniddhasudhāhārajīraṇato ca. Karajaṃ mandaṃ mudusukhumālabhāvato. Te ekaṃ āhāravelaṃ akkamitvāva saṇṭhāpetuṃ na sakkonti. Yathā nāma gimhānaṃ majjhanhike tattapāsāṇe ṭhapitaṃ padumaṃ vā uppalaṃ vā sāyanhasamaye ghaṭasatenapi siñciyamānaṃ pākatikaṃ na hoti vinassatiyeva, evameva pacchā nirantaraṃ khādantāpi pivantāpi cavantiyeva na tiṭṭhanti. Katame pana te devāti? ‘‘Ime nāmā’’ti aṭṭhakathāya vicāraṇā natthi, ‘‘āhārūpacchedena ātape khittamālā viyā’’ti vuttattā ye keci kabaḷīkārāhārūpajīvino devā evaṃ karonti, te evaṃ cavantīti veditabbā. Abhayagirivāsino panāhu ‘‘nimmānaratiparanimmitavasavattino te devā, khiḍḍāya padussanamatteneva hete khiḍḍāpadosikāti vuttā’’ti. Ko panettha devānaṃ āhāro, kā āhāravelāti? ‘‘Sabbesampi kāmāvacaradevānaṃ sudhā āhāro, sā heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamā hoti. Taṃ yathāsakaṃ divasavaseneva divase divase bhuñjanti. Keci pana badarappamāṇaṃ sudhāhāraṃ paribhuñjanti. So jivhāyaṃ ṭhapitamattoyeva yāva kesagganakhaggā kāyaṃ pharati, tesaṃyeva divasavasena sattadivasaṃ yāpanasamatthova hotī’’ti vadanti.

Issāpakatattā paduṭṭhena manasā padussantīti manopadosikā. Usūyavasena vā manaso padoso manopadoso, so etesaṃ atthi vināsahetubhūtoti manopadosikā. Akkuddho rakkhatīti kuddhassa so kodho itarasmiṃ akkujjhante anupādāno ekavārameva uppattiyā anāsevano cāvetuṃ na sakkoti, udakantaṃ patvā aggi viya nibbāyati, tasmā akkuddho taṃ cavanato rakkhati. Ubhosu pana kuddhesu bhiyyo bhiyyo aññamaññamhi parivaḍḍhanavasena tikhiṇasamudācāro nissayadahanaraso kodho uppajjamāno hadayavatthuṃ nidahanto accantasukhumālaṃ karajakāyaṃ vināseti, tato sakalopi attabhāvo antaradhāyati. Tenāha ‘‘ubhosu panā’’tiādi. Tathā cāha bhagavā ‘‘aññamaññamhi paduṭṭhacittā kilantakāya…pe… cavantī’’ti (dī. ni. 1.47).

Katame tena devā daṭṭhabbāti ettha tenāti paccatte karaṇavacananti āha ‘‘katame nāma te devā daṭṭhabbā’’ti. Karaṇattheyeva vā etaṃ karaṇavacananti dassento āha ‘‘tena vā attabhāvenā’’ti. Sesamettha uttānameva.

Cetanāsuttavaṇṇanā niṭṭhitā.

2. Vibhattisuttavaṇṇanā



我来直译这段巴利文：
因游戏而毁坏为游戏毁坏者，游戏毁坏者即是游戏毁坏天。或者有游戏毁坏性的为游戏毁坏天。据说他们以殊胜福德获得的巨大自身威光玩乐时，因为那享受的巨大，甚至"我们吃了食物没有吃食物"也不知道。然后从错过一餐开始，即使不断地吃喝也会堕落而不能停止。为什么？因为业生火界强大而所造色身微弱。因为人的业生火界微弱，所造色身强大。因为他们的火界微弱而身体强大，即使超过七天也能用热水、稀粥等来支撑所造色身。但是诸天的火界强大，因为由殊胜福德所生，也因为消化殊胜厚重滋润的甘露食。所造色身微弱，因为柔软细腻。他们一旦错过一次食时就不能维持。就像在夏季正午放在热石上的莲花或青莲，即使在傍晚用百罐水浇灌也不能恢复原状而只会坏灭，同样地后来即使不断地吃喝也会堕落而不能停止。但是这些是哪些天神？注释书中没有讨论"他们是谁"，因为说"如同因断食而放在阳光下的花环"，应当知道任何依段食而活的诸天如此做，他们就如此堕落。无畏山住者则说："那些天神是化乐天和他化自在天，仅仅因为游戏毁坏而被称为游戏毁坏天。"但是这里诸天的食物是什么？食时是什么？"一切欲界诸天的食物都是甘露，下界的对上界来说是最殊胜的。他们各自依自己的日子每天享用。有些享用如枣子大小的甘露食。它一放在舌头上就遍满全身直到发端和指甲，对他们来说依各自的日子能维持七天"，他们这样说。
因嫉妒性而以染污心染污为意毁坏天。或者因嫉妒而有意的染污为意染污，他们有这个作为毁坏因而为意毁坏天。"不瞋者守护"即瞋怒者的那个瞋恨在另一方不瞋时，因为无所缘而仅仅一次生起且不熏习，不能使(对方)堕落，如火到达水边就熄灭，所以不瞋者守护他免于堕落。但在双方都瞋时，因为彼此增长而成为锐利现行，具有烧毁所依的味的瞋恨生起时，烧毁心所依处，使极其细腻的所造色身毁坏，由此整个自体消失。所以说"但在双方"等。如是世尊也说："互相心染污，身疲倦...堕落。"
"由此应见什么天神"，此中"由此"是主格中的具格语，所以说"应见什么名字的天神"。或者显示这是具格义的具格语而说"或由那个自体"。此中其余意义明显。
思经注释完毕。
2.. 分别经注释

172. Dutiye atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Atthoti cettha saṅkhepato hetuphalaṃ. Tañhi hetuvasena araṇīyaṃ gantabbaṃ pattabbaṃ, tasmā ‘‘attho’’ti vuccati. Pabhedato pana yaṃ kiñci paccayasamuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā ‘‘attho’’ti veditabbā , taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Tenāha ‘‘pañcasu atthesu pabhedagataṃ ñāṇa’’nti. Ācikkhāmītiādīsu ādito kathento ācikkhati nāma, uddisatīti attho. Tameva uddesaṃ pariyosāpento deseti. Yathāuddiṭṭhamatthaṃ uddisanavasena pakārehi ñāpento ñāpeti. Pakārehi eva tamatthaṃ patiṭṭhāpento paṭṭhapeti. Yathāuddiṭṭhaṃ paṭiniddisanavasena vivarati. Vivaṭaṃ vibhajati. Vibhattaatthaṃ hetūdāharaṇadassanehi pākaṭaṃ karonto uttāniṃ karoti.

Tisso paṭisambhidāti dhammaniruttipaṭibhānapaṭisambhidā. Tattha dhammapaṭisambhidā nāma dhammappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ ñāṇaṃ. Dhammoti ca saṅkhepato paccayo. So hi yasmā taṃ taṃ vidahati pavatteti ceva pāpeti ca, tasmā ‘‘dhammo’’ti vuccati. Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā ‘‘dhammo’’ti veditabbā, taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttippabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidāti. Idaṃ vuttaṃ hoti – atthe ca dhamme ca yā sabhāvanirutti, taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidāti.


我来直译这段巴利文：
172.. 第二经中，能标识、显明、确立义理差别的智慧，是通达义理差别的义无碍解。此中"义"简要来说是因果。因为它是依因而应当趣向、到达、证得的，所以称为"义"。详细来说，应当了知任何缘生法、涅槃、所说义、果报、唯作这五法为"义"，对那义省察时，通达那义差别的智慧是义无碍解。所以说"通达五种义的智慧"。在"我宣说"等中，从开始讲说称为宣说，意思是开示。完成那开示称为说示。以开示方式用种种方法使了知称为使了知。以种种方法使那义建立称为建立。如所开示以重述方式开显。分别已开显的。以因缘和譬喻的显示使已分别的义明显称为使明了。
三无碍解即法、词、辩无碍解。此中法无碍解即是能标识、显明、确立法差别的智慧。"法"简要来说是缘。因为它使那个那个安排、运转和达到，所以称为"法"。详细来说，应当了知任何能生果的因、圣道、所说、善、不善这五法为"法"，对那法省察时，通达那法差别的智慧是法无碍解。词无碍解是能标识、显明、确立词差别的、通达词言说差别的智慧。这是说 - 对于义和法的自性语言，以那自性语言声音为所缘而省察时，通达那自性语言言说差别的智慧是词无碍解。<.Assistant>


Evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā. Kasmā? Yasmā saddaṃ sutvā ‘‘ayaṃ sabhāvaniruttī’’ti jānanti. Paṭisambhidāppatto hi ‘‘phasso’’ti vutte ‘‘ayaṃ sabhāvaniruttī’’ti jānāti, ‘‘phassā’’ti vā ‘‘phassa’’nti vā vutte pana ‘‘ayaṃ asabhāvaniruttī’’ti jānāti. Vedanādīsupi eseva nayo. Aññaṃ panesa nāmākhyātaupasaggabyañjanasaddaṃ jānāti na jānātīti? Yadaggena saddaṃ jānitvā ‘‘ayaṃ sabhāvanirutti, ayaṃ asabhāvaniruttī’’ti jānāti, tadaggena tampi jānissatīti. Taṃ pana ‘‘nayidaṃ paṭisambhidākicca’’nti paṭikkhipitvā idaṃ vatthu kathitaṃ –

Tissadattatthero kira bodhimaṇḍe suvaṇṇasalākaṃ gahetvā ‘‘aṭṭhārasasu bhāsāsu katarabhāsāya kathemī’’ti pavāresi. Taṃ pana tena attano uggahe ṭhatvā pavāritaṃ, na paṭisambhidāya ṭhitena. So hi mahāpaññatāya taṃ taṃ bhāsaṃ kathāpetvā uggahetvā evaṃ pavāresi. ‘‘Bhāsaṃ nāma sattā uggaṇhantī’’ti vatvā panettha idaṃ kathitaṃ. Mātāpitaro hi daharakāle kumārake mañce vā pīṭhe vā nipajjāpetvā taṃ taṃ kathayamānā tāni tāni kiccāni karonti. Dārakā tesaṃ taṃ taṃ bhāsaṃ vavatthāpenti ‘‘iminā idaṃ vutta’’nti. Gacchante gacchante kāle sabbampi bhāsaṃ jānanti. Mātā damiḷī, pitā andhako. Tesaṃ jāto dārako sace mātukathaṃ paṭhamaṃ suṇāti, damiḷabhāsaṃ bhāsissati. Sace pitukathaṃ paṭhamaṃ suṇāti, andhakabhāsaṃ bhāsissati. Ubhinnampi pana kathaṃ assuṇanto māgadhabhāsaṃ bhāsissati. Yopi agāmake mahāaraññe nibbatto, tattha añño kathento nāma natthi. Sopi attano dhammatāya vacanaṃ samuṭṭhāpento, māgadhabhāsameva bhāsissati. Niraye, tiracchānayoniyaṃ, pettivisaye, manussaloke, devaloketi sabbattha māgadhabhāsāva ussannā, sesā oṭṭakirātaandhakayonakadamiḷabhāsādikā aṭṭhārasa bhāsā parivattanti, kālantarena aññathā honti ca nassanti ca.

Ayamevekā yathābhuccabrahmavohāraariyavohārasaṅkhātā māgadhabhāsā na parivattati. Sā hi katthaci kadāci parivattantīpi na sabbattha sabbadā sabbathāva parivattati, kappavināsepi tiṭṭhatiyeva. Sammāsambuddhopi hi tepiṭakaṃ buddhavacanaṃ tantiṃ āropento māgadhabhāsāya eva āropesi. Kasmā? Evañhi āharituṃ sukhaṃ hoti. Māgadhabhāsāya hi tantiṃ āruḷhassa buddhavacanassa paṭisambhidāppattānaṃ sotapathāgamanameva papañco. Tena saṅghaṭitamatteneva nayasatena nayasahassena attho upaṭṭhāti. Aññāya bhāsāya tantiṃ āruḷhakaṃ sodhetvā uggahetabbaṃ hoti, bahumpi uggahetvā pana puthujjanassa paṭisambhidāppatti nāma natthi, ariyasāvako nopaṭisambhidāppatto nāma natthi.


我来直译这段巴利文：
如此这词无碍解是以声音为所缘，不是以概念为所缘。为什么？因为听了声音后知道"这是自性语言"。获得无碍解者听到"phasso(触)"时知道"这是自性语言"，听到"phassā"或"phassa"时则知道"这是非自性语言"。对受等也是同样的道理。但是他知道或不知道其他名词、动词、前缀、子音的声音吗？就如同知道声音后知道"这是自性语言，这是非自性语言"一样，也会知道那个。但是否定说"这不是无碍解的作用"而讲述这个故事：
据说帝须达多长老在菩提道场拿着金针宣布说："我用十八种语言中的哪一种语言说呢？"但那是他依自己所学而宣布的，不是依无碍解而宣布。因为他以大智慧使人说各种语言后学习而如此宣布。说"众生学习所谓的语言"后讲述这个。父母在孩子幼小时让他们躺在床上或椅子上，一边说着各种话一边做各种事。孩子们确定他们的各种语言"这个说这个"。随着时间推移，他们就知道一切语言。母亲是达米罗人，父亲是安达克人。他们的孩子如果先听母亲说话，就会说达米罗语。如果先听父亲说话，就会说安达克语。但如果都不听他们说话，就会说摩揭陀语。即使生在没有村落的大森林里，那里没有其他说话的人，他也会依自己的本性发出声音，说摩揭陀语。在地狱、畜生界、饿鬼界、人界、天界等一切处摩揭陀语最盛行，其余的奥特、基拉特、安达克、希腊、达米罗等十八种语言变化，随时间改变和消失。
唯有这称为如实梵语、圣语的摩揭陀语不变化。因为它即使在某处某时有变化，也不是在一切处、一切时、一切方面都变化，即使在劫毁时也存在。正等正觉者结集三藏佛语时也用摩揭陀语结集。为什么？因为这样容易引导。因为对于用摩揭陀语结集的佛语，获得无碍解者只需进入听闻之道。仅仅与之接触就以百种、千种方法显现意义。用其他语言结集的要检查后学习，即使学习很多，凡夫也不能获得无碍解，而圣弟子没有不获得无碍解的。


Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Atthadhammādivisayesu hi tīsu ñāṇesu ‘‘imāni ñāṇāni idamatthajotakānī’’ti (vibha. 725-731) evaṃ pavattañāṇassetaṃ adhivacanaṃ. Imā pana catasso paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti, pañcahi kāraṇehi visadā hontīti veditabbā. Katamesu dvīsu? Sekkhabhūmiyañca asekkhabhūmiyañca, tattha sāriputtattherassa mahāmoggallānattherassa mahākassapattherassa mahākaccāyanattherassa mahākoṭṭhikattherassāti asītiyāpi mahātherānaṃ paṭisambhidā asekkhabhūmiyaṃ pabhedagatā. Ānandattherassa, cittassa gahapatino, dhammikassa upāsakassa, upālissa gahapatino, khujjuttarāya upāsikāyāti evamādīnaṃ paṭisambhidā sekkhabhūmiyaṃ pabhedagatāti imāsu dvīsu bhūmīsu pabhedaṃ gacchanti. Pabhedo nāma maggehi adhigatānaṃ paṭisambhidānaṃ pabhedagamanaṃ.

Katamehi pañcahi kāraṇehi paṭisambhidā visadā hontīti? Adhigamena, pariyattiyā, savanena , paripucchāya, pubbayogena. Tattha adhigamo nāma arahattaṃ. Tañhi pattassa paṭisambhidā visadā honti. Savanaṃ nāma dhammassavanaṃ. Sakkaccaṃ suṇantassa hi paṭisambhidā visadā honti. Paripucchā nāma aṭṭhakathā. Uggahitapāḷiyā atthaṃ kathentassa hi paṭisambhidā visadā honti. Pubbayogo nāma pubbayogāvacaratā haraṇapaccāharaṇanayena parihaṭakammaṭṭhānatā. Pubbayogāvacarassa hi paṭisambhidā visadā honti.

Etesu pana pariyatti, savanaṃ, paripucchāti imāni tīṇi pabhedasseva balavakāraṇāni, pubbayogo adhigamassa balavapaccayo. Pabhedassa hoti na hotīti? Hoti, na pana yathā adhigamassa balavapaccayo hoti, tathā pabhedassa. Pariyattisavanaparipucchā hi pubbe hontu vā mā vā, pubbayogena pana pubbe ceva etarahi ca saṅkhārasammasanaṃ vinā paṭisambhidādhigamo nāma natthi. Ime pana dvepi ekato hutvā paṭisambhidā upatthambhetvā visadā hontīti.

Vibhattisuttavaṇṇanā niṭṭhitā.

3-4. Mahākoṭṭhikasuttādivaṇṇanā

173-4. Tatiye phassāyatanānanti ettha ākaraṭṭho āyatanasaddoti āha ‘‘phassākarāna’’ntiādi. ‘‘Suvaṇṇāyatanaṃ, rajatāyatana’’ntiādīsu ākaropi ‘‘āyatana’’nti vutto, sañjātisamosaraṇādivasenapi āyatanaṭṭho labbhatiyeva. Mā-iti paṭisedhe nipāto. Svāyaṃ channaṃ phassāyatanānaṃ asesaṃ virāganirodhā atthaññaṃ vacanaṃ kiñcīti sandhāyāhāti āha ‘‘mā bhaṇīti attho’’ti. Pañcaphassāyatanāni niruddhānīti cakkhādīnañca tattha abhāvaṃ sandhāya vadati. Chaṭṭhassāti manāyatanassa. Catutthe natthi vattabbaṃ.

Mahākoṭṭhikasuttādivaṇṇanā niṭṭhitā.

5-6. Upavāṇasuttādivaṇṇanā

175-

我来直译这段巴利文：
辩无碍解是能标识、显明、确立辩才差别的、通达辩才差别的智慧。对于义、法等三种对象的智慧,"这些智慧能照明此义"，这是如此运作的智慧的别名。应当了知这四种无碍解在两处获得差别，由五种因缘而清晰。哪两处？学地和无学地。其中舍利弗长老、大目犍连长老、大迦叶长老、大迦旃延长老、大拘絺罗长老等八十大长老的无碍解在无学地获得差别。阿难长老、质多居士、法施优婆塞、优波离居士、跛脚乌塔拉优婆夷等人的无碍解在学地获得差别,如是在这两地获得差别。所谓差别即是由道所证得的无碍解获得差别。
由哪五种因缘无碍解成为清晰？证得、学习、听闻、询问、宿修。其中证得即是阿罗汉果。获得它者无碍解清晰。听闻即是听闻法。恭敬听闻者无碍解清晰。询问即是义释。对已学习的经文解说其义者无碍解清晰。宿修即是宿世修习,以往返方法修习业处。宿世修习者无碍解清晰。
在这些中,学习、听闻、询问这三种是差别的强力因缘,宿修是证得的强力缘。对差别有或无？有,但不像它是证得的强力缘那样是差别的(强力缘)。因为学习、听闻、询问在过去有或无都可以,但是没有宿修,不论过去还是现在,离开观察诸行就没有所谓的无碍解证得。这两者一起支持无碍解而清晰。
分别经注释完毕。
3-4.. 大拘絺罗经等注释
173-4.. 第三经中"触处"，此中处字有矿藏义，所以说"触的矿藏"等。在"金矿、银矿"等中矿藏也称为"处",以生起、会合等方式也得到处的义。"mā"(勿)是否定的不变词。它是指"从六触处的无余离贪灭尽而有其他某种说"而说,所以说"意思是勿说"。说"五触处已灭"是指眼等在那里不存在。"第六"即意处。第四经中无可说。
大拘絺罗经等注释完毕。
5-6.. 优波婆那经等注释
175-;


175-6. Pañcame vijjāyāti dibbacakkhupubbenivāsānussatiāsavakkhayañāṇasaṅkhātāya tividhāya vijjāya, aṭṭhavidhāya vā. Aṭṭhavidhāpi hi vijjā vipassanāñāṇena manomayiddhiyā ca saha abhiññā pariggahetvā vuttā. Pannarasadhammabhedena caraṇena samannāgatoti sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, saddhā, hirī, ottappaṃ, bāhusaccaṃ, vīriyaṃ, sati, paññā, cattāri rūpāvacarajjhānānīti evaṃ pannarasabhedena caraṇadhammena samannāgato. Imeyeva hi pannarasa dhammā yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ, tasmā ‘‘caraṇa’’nti vuttā. Chaṭṭhe natthi vattabbaṃ.

Upavāṇasuttādivaṇṇanā niṭṭhitā.

7. Rāhulasuttavaṇṇanā

177. Sattame pathavīdhāturevesāti duvidhāpesā thaddhaṭṭhena, kakkhaḷaṭṭhena, pharusaṭṭhena ekalakkhaṇā pathavīdhātu evāti ajjhattikaṃ bāhirāya saddhiṃ yojetvā dasseti. Kasmā? Bāhirāya pathavīdhātuyā acetanābhāvo pākaṭo, na ajjhattikāya, tasmā bāhirāya saddhiṃ ekasadisā acetanāyevāti gaṇhantassa sukhapariggāhā hoti, yathā kiṃ? Dantena goṇena saddhiṃ yojito adanto katipāhameva visukāyati vipphandati, atha na cirasseva damathaṃ upeti, evaṃ ajjhattikaṃ bāhirāya saddhiṃ ekasadisāti gaṇhantassa katipāhameva acetanabhāvena upaṭṭhāti, atha na cirenevassā acetanabhāvo pākaṭo hoti dhātumattatāya dassanato. Netaṃ mama…pe… daṭṭhabbanti taṃ ubhayampi ‘‘na etaṃ mama, na esohamasmi, na eso me attā’’ti evaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yathābhūtanti yathāsabhāvaṃ. Tañhi aniccādisabhāvaṃ, tasmā aniccaṃ dukkhamanattāti evaṃ daṭṭhabbanti attho. Yasmā ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti passanto neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati, tasmā vuttaṃ ‘‘catukoṭikasuññatā nāma kathitā’’ti.

Rāhulasuttavaṇṇanā niṭṭhitā.

8. Jambālīsuttavaṇṇanā



我来帮您翻译这些巴利文文献。我会按照您的要求进行直译,保持完整性,并在适当时注明现代地名。
第175-6段：在第五经中,"明"指天眼、宿命随念、漏尽智这三种明,或八种明。八种明是指连同观智和意生神通在内的神通。具足十五种行法,即:护持戒律、守护根门、饮食知量、常修警寤、具信、具惭、具愧、多闻、精进、正念、智慧,以及四种色界禅那。这十五种法被称为"行",因为通过这些法,圣弟子行进、趋向不死之境。第六经中无需解说。
优婆摩那经等注释完毕。
第7. 罗睺罗经注释
第177段：第七经中"地界确实是"这句话表明,通过坚固性、粗硬性、粗糙性这些共同特征,内在和外在的地界是相同的。为什么要这样说呢？外在地界的无情性是明显的,而内在地界的无情性则不明显。因此,若将内在地界与外在地界等同看待,就容易理解它们都是无情的。这就像什么呢？就像未驯服的牛与已驯服的牛配对时,开始几天会躁动不安,但不久就会变得驯服。同样地,当人们将内在地界与外在地界视为相同时,最初几天会感觉到它的无情性,之后不久就会因见到它仅仅是界的本质而明显理解其无情性。"这不是我的"等等应当如实以正慧观察,即对这两种地界都应当如实以正慧观察:"这不是我的,这不是我,这不是我的自我。"如实,即依其本性。因为它具有无常等性质,所以应当观察它是无常、苦、无我的。由于观察"这不是我的,这不是我,这不是我的自我"时,既不在任何处见到自我,也不见到应将它归属于他人的任何性质,也不见到应将他人的自我归属于自己的任何性质,因此说"这是在讲四重空性"。
罗睺罗经注释完毕。
第8. 泥潭经注释

178. Aṭṭhame santanti aṅgasantatāya ceva ārammaṇasantatāya ca kamanīyaṃ manoharaṃ. Cetovimuttinti rūpārūpāvacaraṃ cittavimuttiṃ. Tenevāha ‘‘aṭṭhannaṃ samāpattīnaṃ aññataraṃ samāpatti’’nti. Lepamakkhitenāti lākhāmakkhitena. Pāripanthike asodhetvāti kāmacchandādipāripanthike asodhetvā. Yo hi kāmādīnavapaccavekkhaṇādīhi kāmacchandaṃ na suṭṭhu vikkhambhetvā kāyappassaddhivasena duṭṭhullaṃ suppaṭippassaddhaṃ akatvā ārambhadhātumanasikārādivasena thinamiddhaṃ na suṭṭhu paṭivinodetvā samathanimittamanasikārādivasena uddhaccakukkuccaṃ na samūhataṃ katvā aññepi samādhiparipanthe dhamme na suṭṭhu sodhetvā jhānaṃ samāpajjati. So asodhitaṃ āsayaṃ paviṭṭhabhamaro viya asuddhaṃ uyyānaṃ paviṭṭharājā viya ca khippameva nikkhamati. Yo pana samādhiparipanthe dhamme suṭṭhu visodhetvā jhānaṃ samāpajjati, so suvisodhitaṃ āsayaṃ paviṭṭhabhamaro viya suparisuddhaṃ uyyānaṃ paviṭṭharājā viya ca sakalampi divasabhāgaṃ antosamāpattiyaṃyeva hoti.

Āyamukhānīti naditaḷākakandarapadarādito āgamanamaggā. Te ca kandarāyevāti āha ‘‘catasso pavisanakandarā’’ti. Apāyamukhānīti apagamanamaggā. Apenti apagacchanti etehīti hi apāyā, te eva mukhānīti apāyamukhāni. Tāni ca udakanikkhamanacchiddānīti āha ‘‘apavāhanacchiddānī’’ti, apāyasaṅkhātāni udakanikkhamanacchiddānīti attho. Sesaṃ suviññeyyameva.

Jambālīsuttavaṇṇanā niṭṭhitā.

9. Nibbānasuttavaṇṇanā



我来帮您翻译这段巴利文。
第178.段：第八经中,"寂静"是指因身心寂静和所缘寂静而令人愉悦、吸引人心。"心解脱"是指色界和无色界的心解脱。因此说"八种定中的任何一种定"。"涂抹"是指涂抹漆料。"不清除障碍"是指不清除欲贪等障碍。如果有人不通过观察欲望过患等方法来彻底压制欲贪,不通过身心轻安来完全止息粗重,不通过精进界作意等方法来彻底驱除昏沉睡眠,不通过修习止相作意等方法来去除掉举恶作,也不彻底清除其他妨碍定的法而入定。这样的人就像进入未清理的蜂巢的蜜蜂,或像进入不清洁花园的国王,很快就会出来。但是如果有人彻底清除妨碍定的法而入定,这样的人就像进入已清理好的蜂巢的蜜蜂,或像进入清洁花园的国王,能够整天都安住在定中。
"入口"是指从河流、水池、山洞、裂缝等处进入的道路。这些就是山洞,因此说"四个进入的山洞"。"出口"是指出去的道路。因为从这些地方流出、流走,所以称为出口。这些是水流出的孔道,因此说"排水孔",意思是作为出口的水流出孔道。其余的容易理解。
泥潭经注释完毕。
第9. 涅槃经注释

179. Navame abhidhamme vuttanayenāti –

‘‘Katamā hānabhāginī paññā? Paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā, tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā’’ti (vibha. 799) –

Ādinā vibhaṅge vuttanayena evamattho veditabbo.

Tattha paṭhamassa jhānassa lābhinti yvāyaṃ appaguṇassa paṭhamassa jhānassa lābhī, taṃ. Kāmasahagatāsaññāmanasikārā samudācarantīti tato vuṭṭhitaṃ ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti tudanti codenti. Tassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā hāyati parihāyati, tasmā ‘‘hānabhāginī paññā’’ti vuttā. Tadanudhammatāti tadanurūpasabhāvā. Sati santiṭṭhatīti idaṃ micchāsatiṃ sandhāya vuttaṃ, na sammāsatiṃ. Yassa hi paṭhamajjhānānurūpasabhāvā paṭhamajjhānaṃ santato paṇītato disvā assādayamānā abhinandamānā nikanti uppajjati, tassa nikantivasena paṭhamajjhānapaññā neva hāyati na vaḍḍhati, ṭhitikoṭṭhāsikā hoti. Tena vuttaṃ ‘‘ṭhitibhāginī paññā’’ti. Avitakkasahagatāti avitakkaṃ dutiyajjhānaṃ santato paṇītato manasikaroto ārammaṇavasena avitakkasahagatā saññāmanasikārā. Samudācarantīti paguṇato paṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya tudanti codenti, tassa upari dutiyajjhānānupakkhandānaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā visesabhūtassa dutiyajjhānassa uppattipadaṭṭhānatāya ‘‘visesabhāginī’’ti vuttā.

Nibbidāsahagatāti taṃyeva paṭhamajjhānalābhiṃ jhānato vuṭṭhitaṃ nibbidāsaṅkhātena vipassanāñāṇena sahagatā. Vipassanāñāṇañhi jhānaṅgabhede vattante nibbindati ukkaṇṭhati, tasmā ‘‘nibbidā’’ti vuccati. Samudācarantīti nibbānasacchikiriyatthāya tudanti codenti. Virāgūpasañhitāti virāgasaṅkhātena nibbānena upasaṃhitā. Vipassanāñāṇañhi sakkā iminā maggena virāgaṃ nibbānaṃ sacchikātunti pavattito ‘‘virāgūpasaṃhita’’nti vuccati. Taṃsampayuttasaññāmanasikārāpi virāgūpasaṃhitā eva nāma. Tassa tesaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā ariyamaggappaṭivedhassa padaṭṭhānatāya ‘‘nibbedhabhāginī’’ti vuttāti.

Nibbānasuttavaṇṇanā niṭṭhitā.

10. Mahāpadesasuttavaṇṇanā

180. Dasame mahāokāseti mahante okāse mahantāni dhammassa patiṭṭhāpanaṭṭhānāni. Yesu patiṭṭhāpito dhammo nicchīyati asandehato. Kāni pana tāni? Āgamanavisiṭṭhāni suttotaraṇādīni. Dutiyavikappe apadisīyantīti apadesā, mahantā apadesā etesanti mahāpadesā. ‘‘Sammukhā metaṃ, āvuso, bhagavato suta’’ntiādinā kenaci ābhatassa dhammoti vinicchayane kāraṇaṃ. Kiṃ pana tanti? Tassa yathābhatassa suttotaraṇādi eva. Yadi evaṃ kathaṃ cattāroti? Yasmā dhammassa dve sampadāyo satthā sāvako ca. Tesu sāvakā saṅghagaṇapuggalavasena tividhā. Evamimamhā mayāyaṃ dhammo paṭiggahitoti apadisitabbānaṃ bhedena cattāro. Tenāha ‘‘sammukhā metaṃ, āvuso, bhagavato suta’’ntiādi. Tathā ca vuttaṃ nettiyaṃ (netti. 

我来 助您翻译这段巴利文。
第179.段：第九经中"依阿毗达摩所说方法"是指：
"什么是退分慧？对于已得第一禅那者,与欲相应的想和作意现行时，是退分慧；与此相应的念安住时，是住分慧；与无寻相应的想和作意现行时，是胜进分慧；与厌离相应的想和作意现行时，与离欲相应的是通达分慧。"——如《分别论》中所说的方法,应当如此理解其意义。
其中,"已得第一禅那者"是指那位已获得尚未熟练的第一禅那的人。"与欲相应的想和作意现行"是指从禅那出来后,由于所缘而与欲相应的想和作意生起,刺激,催促。由于这些趋向欲的想和作意的影响,第一禅那的智慧减退、衰退,因此称为"退分慧"。"与此相应"是指与此相应的性质。"念安住"这是就邪念而说,不是正念。因为对于某人来说,与第一禅那相应的性质,是指见到第一禅那的寂静、殊胜而生起爱著、欢喜、渴求,由于这渴求的影响,第一禅那的智慧既不退减也不增长,处于停滞状态。因此说"住分慧"。"与无寻相应"是指以无寻的第二禅那为寂静、殊胜而作意时,所缘与无寻相应的想和作意。"现行"是指从熟练的第一禅那出来后,为了证得第二禅那而刺激、催促,由于向上趋向第二禅那的想和作意的影响,那第一禅那的智慧成为殊胜的第二禅那生起的基础,因此称为"胜进分慧"。
"与厌离相应"是指对于那位已得第一禅那者,从禅那出来后与称为厌离的观智相应。因为观智在观察禅支的区别时会生起厌离、不满,所以称为"厌离"。"现行"是指为了证悟涅槃而刺激、催促。"与离欲相关"是指与称为离欲的涅槃相关。因为观智以"依此道能证悟离欲涅槃"而转起,所以称为"与离欲相关"。与之相应的想和作意也称为与离欲相关。由于这些想和作意的影响,那第一禅那的智慧成为证悟圣道的基础,因此称为"通达分慧"。
涅槃经注释完毕。
第10. 大处经注释
第180.段：第十经中"大处"是指伟大的场所,即法的重要建立处。在这些处所中建立的法能无疑地被确定。这些是什么呢？就是以传承为特征的经典传承等。在第二种解释中,"被指示"为处,大的处为大处。这是指当有人说"朋友,我亲自从世尊处听到这个"等等时,对所带来的法进行判定的根据。这根据是什么呢？就是对所带来的法进行经典传承等的考察。如果是这样,为什么说是四种呢？因为法有两种传承者:导师和弟子。其中弟子又分为僧团、群体、个人三种。这样,依据"我从这些处得到这个法"的指示对象的差别而成四种。因此说"朋友,我亲自从世尊处听到这个"等。如《导论》中所说

4.18) ‘‘cattāro mahāpadesā buddhāpadeso, saṅghāpadeso, gaṇāpadeso, puggalāpadeso. Ime cattāro mahāpadesā’’ti. Buddho apadeso etassāti buddhāpadeso. Esa nayo sesesupi. Tenāha ‘‘buddhādayo…pe… mahākāraṇānī’’ti.

Neva abhinanditabbanti na sampaṭicchitabbaṃ, ganthassa sampaṭicchanaṃ nāma savananti āha ‘‘na sotabba’’nti. Padabyañjanānīti padāni ca byañjanāni ca, atthapadāni byañjanapadāni cāti attho. Pajjati attho etehīti padāni, akkharādīni byañjanapadāni. Pajjitabbato padāni, saṅkāsanādīni atthapadāni. ‘‘Aṭṭhakathāyaṃ padasaṅkhātāni byañjanānīti byañjanapadāneva vuttānī’’ti keci. Atthaṃ byañjentīti byañjanāni, byañjanapadāni. Tehi byañjitabbato byañjanāni, atthapadānīti ubhayasaṅgahato. Imasmiṃ ṭhāneti tenābhatasuttassa imasmiṃ padese. Pāḷi vuttāti kevalo pāḷidhammo vutto. Attho vuttoti pāḷiyā attho vutto niddiṭṭho. Anusandhi kathitoti yathāraddhadesanāya uparidesanāya ca anusandhānaṃ kathitaṃ, sambandho kathito. Pubbāparaṃ kathitanti pubbena paraṃ avirujjhanañceva visesaṭṭhānañca kathitaṃ pakāsitaṃ. Evaṃ pāḷidhammādīni sammadeva sallakkhetvā gahaṇaṃ sādhukaṃ uggahaṇanti āha ‘‘suṭṭhu gahetvā’’ti. Sutte otāretabbānīti ñāṇena sutte ogāhetvā tāretabbāni. Taṃ pana ogāhetvā taraṇaṃ tattha otaraṇaṃ anuppavesanaṃ hotīti vuttaṃ ‘‘otaritabbānī’’ti. Saṃsandetvā dassanaṃ sandassananti āha ‘‘vinaye saṃsandetabbānī’’ti.

‘‘Kiṃ pana taṃ suttaṃ, ko vā vinayo’’ti vicāraṇāyaṃ ācariyānaṃ matibhedamukhena tamatthaṃ dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Vinayoti vibhaṅgapāṭhamāha. So hi mātikāsaññitassa suttassa atthe sūcanato ‘‘sutta’’nti vattabbataṃ arahati. Vividhanayattā visiṭṭhanayattā ca vinayo, khandhakapāṭho. Evanti evaṃ suttavinayesu pariggayhamānesu vinayapiṭakampi na pariyādiyati parivārapāḷiyā asaṅgahitattā. Suttantābhidhammapiṭakāni vā suttaṃ atthasūcanādiatthasambhavato. Evampīti suttantābhidhammapiṭakāni suttaṃ, vinayapiṭakaṃ vinayoti evaṃ suttavinayavibhāge vuccamānepi. Na tāva pariyādiyantīti na tāva anavasesato pariggayhanti . Kasmāti ceti āha ‘‘asuttanāmakañhī’’tiādi. Yasmā suttanti imaṃ nāmaṃ anāropetvā saṅgītaṃ jātakādibuddhavacanaṃ atthi, tasmā vuttanayena tīṇi piṭakāni na pariyādiyantīti. Suttanipātaudānaitivuttakāni dīghanikāyādayo viya suttanti nāmaṃ āropetvā asaṅgītānīti adhippāyenettha jātakādīhi saddhiṃ tānipi gahitāni. Buddhavaṃsacariyāpiṭakānaṃ panettha aggahaṇe kāraṇaṃ maggitabbaṃ, kiṃ vā etena magganena. Sabbopāyaṃ vaṇṇanānayo theravādadassanamukhena paṭikkhitto evāti.

Kiṃ atthīti asuttanāmakaṃ buddhavacanaṃ natthiyevāti dasseti. Taṃ sabbaṃ paṭikkhipitvāti ‘‘suttanti vinayo’’tiādinā vuttasaṃvaṇṇanāyaṃ ‘‘nāyamattho idhādhippeto’’ti paṭisedhetvā. Vineti etena kileseti vinayo, kilesavinayanūpāyo, so eva kāraṇanti āha ‘‘vinayo pana kāraṇa’’nti.


我来帮您翻译这段巴利文。
"四大处:佛处、僧处、众处、个人处。这就是四大处。"以佛为处的称为佛处。对其他也是同样的方法。因此说"佛等是大因"。
"不应欢喜"意为不应接受,因为接受经文就是听闻,所以说"不应听"。"词句"是指词和句,即含义的词和文字的词。由此表达含义故为词,字母等为文字词。因为应当被理解故为词,含义说明等为含义词。有些人说:"在注释书中,所谓的词即是文字词。"能表达含义的是文字,即文字词。因为由它们表达,所以是文字,含义词,这是包含两者。"在此处"是指在他所带来的经文的这个部分。"经文已说"是指仅仅说了经文法。"义已说"是指经文的含义已说已示。"关联已说"是指已说明已开始的教说与后续教说的关联,已说明连结。"前后已说"是指已说明已显示与前面不相矛盾及特殊之处。如此善加考察经文法等后获取,是善好的领受,因此说"善好地获取"。"应当对照经"是指以智慧深入经文而对照。而那深入对照即是进入其中、渗入,因此说"应当进入"。比较而显示是显明,因此说"应当与律对照"。
"什么是经,什么是律"在考察时,为了通过诸阿阇黎见解的差异来显示其义,所以说"在此"等。"律"是指分别经文。因为它说明称为母颂的经的含义,所以应当称为"经"。由于方法多样和殊胜,所以称为律,即犍度经文。如此在考察经与律时,连律藏也不完整,因为未包含附随文。或者因为有指示义等含义,经藏与论藏为经。"如此也"是指即使这样区分经藏论藏为经、律藏为律。"尚未完整"是指尚未完全包含。对"为什么"说"因为有未名为经"等。因为有未冠以"经"这个名称而结集的本生等佛语,所以如上所说的三藏不完整。本已说明经集、优陀那、如是语等与长部等一样未冠以"经"之名而结集,意思是它们也与本生等一起被采用。但在此未采用佛种性经和行藏的理由应当寻求,或者无需寻求这个。这一切注释方法都已通过上座部的见解而被否定。
"有什么"显示没有未名为经的佛语。"否定这一切"是指否定"经与律"等所说的注释,"此处不是这个意思"。"律"是指由此调伏烦恼为律,即调伏烦恼的方法,那就是原因,因此说"律即是原因"。


Dhammeti pariyattidhamme. Sarāgāyāti sarāgabhāvāya kāmarāgabhavarāgaparibrūhanāya. Saṃyogāyāti bhavasaṃyojanāya. Saupādānāyāti caturūpādānūpasaṃhitatāya. Mahicchatāyāti mahicchabhāvāya. Asantuṭṭhiyāti asantuṭṭhabhāvāya. Kosajjāyāti kusītabhāvāya. Saṅgaṇikāyāti kilesasaṅgaṇikavihārāya. Ācayāyāti tividhavaṭṭācayāya. Virāgāyāti sakalavaṭṭato virajjanatthāya. Visaṃyogāyāti kāmarāgādīhi visaṃyujjanatthāya. Anupādānāyāti sabbassapi kammabhavassa aggahaṇāya. Appicchatāyāti paccayappicchatādivasena sabbaso icchāya apagamāya. Santuṭṭhiyāti dvādasavidhasantuṭṭhabhāvāya. Vīriyārambhāyāti kāyikassa ceva cetasikassa ca vīriyassa paggaṇhanatthāya. Vivekāyāti pavivittabhāvāya kāmavivekāditadaṅgavivekādivivekasiddhiyā. Apacayāyāti sabbassapi vaṭṭassa apacayanāya, nibbānāyāti attho. Evaṃ yo pariyattidhammo uggahaṇadhāraṇaparipucchāmanasikāravasena yoniso paṭipajjantassa sarāgādibhāvaparivajjanassa kāraṇaṃ hutvā virāgādibhāvāya saṃvattati, ekaṃsato eso dhammo, eso vinayo sammadeva apāyādīsu apatanavasena dhāraṇato kilesānaṃ vinayanato ca. Satthu sammāsambuddhassa ovādānurūpappavattibhāvato etaṃ satthusāsananti ca jāneyyāsīti attho.

Catusaccatthasūcanaṃ suttanti āha ‘‘sutteti tepiṭake buddhavacane’’ti. Tepiṭakañhi buddhavacanaṃ saccavinimuttaṃ natthi. Rāgādivinayakāraṇaṃ yathā tena suttapadena pakāsitanti āha ‘‘vinayeti etasmiṃ rāgādivinayakāraṇe’’ti. Sutte otaraṇañcettha tepiṭakabuddhavacanapariyāpannatāvaseneva veditabbaṃ, na aññathāti āha ‘‘suttappaṭipāṭiyā katthaci anāgantvā’’ti. Challiṃ uṭṭhapetvāti arogassa mahato rukkhassa tiṭṭhato upakkamena challikāya sakalikāya papaṭikāya vā uṭṭhāpanaṃ viya arogassa sāsanadhammassa tiṭṭhato byañjanamattena tappariyāpannaṃ viya hutvā challisadisaṃ pubbāparaviruddhatādidosaṃ uṭṭhapetvā paridīpetvā. Tādisāni pana ekaṃsato guḷhavessantarādipariyāpannāni hontīti āha ‘‘guḷhavessantara…pe… paññāyantīti attho’’ti. Rāgādivinayeti rāgādivinayanatthena atadākāratāya apaññāyamānāni chaḍḍetabbāni cajitabbāni na gahetabbāni. Sabbatthāti sabbavāresu.

Mahāpadesasuttavaṇṇanā niṭṭhitā.

Sañcetaniyavaggavaṇṇanā niṭṭhitā.


(19) 4. Brāhmaṇavaggo

1-3. Yodhājīvasuttādivaṇṇanā

181-183. Catutthassa paṭhamādīni uttānatthāneva.

4. Abhayasuttavaṇṇanā

184. Catutthe socatīti citte uppannabalavasokena socati, cittasantāpena anto nijjhāyatīti attho. Kilamatīti tasseva sokassa vasena kāye ca uppannadukkhena kilamati. Paridevatīti sokuddehakavasena taṃ taṃ vippalapanto vācāya paridevati. Urattāḷinti urattāḷaṃ, uraṃ tāḷetvāti attho. Tenāha ‘‘uraṃ tāḷetvā’’ti. Kaṅkhāvicikicchāti ettha ‘‘ekamevidaṃ pañcamaṃ nīvaraṇaṃ. Kiṃ nu kho ida’’nti ārammaṇaṃ kaṅkhanato kaṅkhā, ‘‘idameva vara’’nti nicchetuṃ asamatthabhāvato ‘‘vicikicchā’’ti vuccati – ‘‘dhammasabhāvaṃ vicinanto kicchati, vigatā cikicchā’’ti vā katvā.

Abhayasuttavaṇṇanā niṭṭhitā.

5. Brāhmaṇasaccasuttavaṇṇanā



我将按照要求将巴利文直译成简体中文,保持完整准确,不省略重复内容,在章节编号后加反斜杠。以下是译文:
法即是教法。"有贪"是指生起贪欲之状态,增长欲贪和有贪。"结缚"是指系缚于生有。"执取"是指与四种执取相应。"大欲"是指欲求极多的状态。"不知足"是指不满足的状态。"懈怠"是指懒惰的状态。"群居"是指与烦恼共住的状态。"集起"是指三种轮回的积集。"离贪"是为了从一切轮回中离开。"解脱"是为了从欲贪等解脱。"无执取"是为了不再执取任何业有。"少欲"是以少欲资具等方式断除一切欲求。"知足"是指十二种知足的状态。"精进"是为了提起身心的精进。"远离"是为了获得独处,通过远离欲乐等暂时的远离等而成就远离。"灭尽"是为了灭尽一切轮回,即是指涅槃。如是,对于正确修习教法者,通过听闻、受持、询问、作意等方式,能成为断除贪著等的因缘,导向离贪等,这确实是法,这是律,因为它能防护不堕恶趣等,能调伏烦恼。由于随顺正等觉佛陀的教导而行,你应当知道这是佛陀的教法,这是其意义。
"经"指示四圣谛之义,故说"经即是三藏佛语"。因为三藏佛语中没有离开圣谛的。如何通过经文显示调伏贪等的因缘,故说"律即是此调伏贪等的因缘"。这里进入经典应当只依三藏佛语的包含而理解,不应以其他方式,故说"不依经文次第而来"。"剥离外皮"就像对健康的大树立着时以方便剥离树皮、薄片或外皮一样,对健康的教法立在时,仅以文字而似包含于其中,像外皮一样,剥离显示前后矛盾等过失。这样的确实属于隐密本生等,故说"隐密本生等显现的意思"。在调伏贪等中,以调伏贪等的意义,因为不显现其相,应当舍弃、放弃、不取。"一切处"即在一切段落中。
大示教经注释完毕。
思业品注释完毕。
(19) 4.婆罗门品
1-3.战士等经注释
181-183.第四品的第一等经义显明。
4.无畏经注释
184.第四经中,"忧愁"是指因内心生起强烈的忧愁而忧愁,以心的苦恼而内心焦虑的意思。"疲惫"是指由于那忧愁的力量而在身体上生起痛苦而疲惫。"悲叹"是指因忧愁激动而说种种胡言乱语。"击胸"即是击胸,意思是击打胸部。所以说"击打胸部"。这里"疑惑"中,"这第五盖到底是什么?"因为对所缘生起怀疑而称为疑,因为不能确定"这才是好的"而称为疑惑 - 或者说是"寻求法的自性而苦恼,或者是远离了医治"。
无畏经注释完毕。
5.婆罗门真实经注释


185. Pañcame etthāti etasmiṃ suññatānupassanādhikāre. Kvacīti katthaci ṭhāne, kāle, dhamme vā. Atha vā kvacīti ajjhattaṃ bahiddhā vā. Attano attānanti sakattānaṃ ‘‘ayaṃ kho, bho brahmā, mahābrahmā…pe… vasī pitā bhūtabhabyāna’’ntiādinā (dī. ni. 1.42) parehi parikappitaṃ attānañca kassaci kiñcanabhūtaṃ na passatīti dassento ‘‘kassacī’’tiādimāha. Tattha parassāti parajāti paro purisoti vā evaṃ gahitassa. Na ca mama kvacanīti ettha mama-saddo aṭṭhānappayuttoti āha ‘‘mama-saddaṃ tāva ṭhapetvā’’ti. Parassa cāti attano aññassa. Paro puriso nāma atthi mamatthāya ṭhito. Tassa vasena mayhaṃ sabbaṃ ijjhatīti ekaccadiṭṭhigatikaparikappitavasena paraṃ attānaṃ tañca attano kiñcanabhūtaṃ na passatīti dassento ‘‘na ca kvacanī’’tiādimāha. Ettha ca nāhaṃ kvacanīti sakaattano sabbhāvaṃ na passati. Na kassaci kiñcanatasminti sakaattano eva kassaci attaniyataṃ na passati. Na ca mamāti etaṃ dvayaṃ yathārahaṃ sambandhitabbaṃ, atthi-padaṃ paccekaṃ. Na ca kvacani parassa attā atthīti parassa attano abhāvaṃ passati. Tassa parassa attano mama kiñcanatā natthīti parassa attano anattaniyataṃ passati. Evaṃ ajjhattaṃ bahiddhā khandhānaṃ attattaniyasuññatā-suddhasaṅkhārapuñjatā-catukoṭikasuññatāpariggaṇhanena niṭṭhā hoti. Sesamettha suviññeyyameva.

Brāhmaṇasaccasuttavaṇṇanā niṭṭhitā.

6. Ummaggasuttavaṇṇanā

186. Chaṭṭhe ākaḍḍhīyatīti cittavasiko loko tattha tattha upakaḍḍhīyati. Tesaṃyevettha gahaṇaṃ veditabbanti ye apariññātavatthukā cittassa vasaṃ gacchanti, tesaṃyeva gahaṇaṃ. Na hi pariññātakkhandhā pahīnakilesā cittassa vasaṃ gacchanti, cittaṃ pana attano vase vattenti. Saha sīlenāti cārittavārittasīlena saddhiṃ. Pubbabhāgapaṭipadanti dhutaṅgamādiṃ katvā yāva gotrabhuñāṇaṃ, tāva pavattetabbaṃ samathavipassanāsaṅkhātaṃ sammāpaṭipadaṃ. Sesaṃ suviññeyyameva.

Ummaggasuttavaṇṇanā niṭṭhitā.

7. Vassakārasuttavaṇṇanā



我来帮你翻译这段巴利文：
185.在第五部分中，指的是在空性观察的这一部分。"某处"是指在某个地方、时间或法。或者"某处"是指内在或外在。"自我的自我"是指自己的自我，就像"这位梵天确实是大梵天…乃至…是众生之父"等等（长部1.42）这样，他看不到被他人所设想的自我和任何实质性的东西，因此说"某人的"等等。其中"他人的"是指被认为是其他种族或其他人的。"我的任何"中，"我的"这个词用在不恰当的地方，所以说"先搁置'我的'这个词"。"他人的"是指除自己之外的其他人。所谓他人就是为我而存在的。通过他的力量，我一切都能成就，这样показывая他看不到某些持有见解者所设想的他人之我，以及那对自己而言是实质性的东西，因此说"不在任何处"等等。这里"我不在任何处"表示看不到自我的存在。"不是任何人的任何东西"表示看不到自我对任何人来说是所属物。"也不是我的"这两个词应根据情况来理解，"存在"这个词要分别理解。"也不在任何处有他人的自我"表示看到他人之我的不存在。"那个他人之我不是我的任何东西"表示看到他人之我不是所属物。这样通过理解内在和外在诸蕴的无我无我所空性、纯粹的行蕴性、四重空性而得到完成。这里其余的很容易理解。
婆罗门真谛经注释完毕。
6.邪道经注释
186.在第六部分中，"被牵引"是指世人被心所支配而被拉向这里那里。应当知道这里只取那些的意思，即那些对事物未能完全了知而随心所欲的人们。因为已经完全了知诸蕴、已断烦恼的人不会被心所支配，反而能控制自己的心。"与戒一起"是指与行为规范和禁戒之戒共同。"前分道"是指从头陀行开始直到种姓智为止，应当修习的止观所构成的正确修行道。其余的很容易理解。
邪道经注释完毕。
7.雨季住所经注释

187. Sattame vassakāro brāhmaṇo magadhamahāmattoti ettha vassakāroti tassa brāhmaṇassa nāmaṃ. Mahatiyā issariyamattāya samannāgato mahāmatto. Issariyamattāyāti ca issariyappamāṇenāti attho, issariyena ceva vittūpakaraṇena cāti evaṃ vā ettha attho daṭṭhabbo, upabhogūpakaraṇānipi hi loke ‘‘mattā’’ti vuccanti. Magadharañño, magadharaṭṭhe vā mahāmattoti magadhamahāmatto. Tudisaññito gāmo nivāso etassāti todeyyo. Tenevāha ‘‘tudigāmavāsikassā’’ti. Tudigāmavāsitā cassa tattha adhipatibhāvenāti daṭṭhabbā. So hi taṃ gāmaṃ soṇadaṇḍo viya, campaṃ kūṭadanto viya, khāṇumataṃ adhipatibhāvena ajjhāvasati. Mahaddhano hoti pañcacattālīsakoṭivibhavo. Parisatīti parisāyaṃ, janasamūheti attho. Tenāha ‘‘sannipatitāya parisāyā’’ti. Abhippasannoti ettha abhikkamanattho abhi-saddoti āha ‘‘atikkamma pasanno’’ti, pasādanīyaṃ ṭhānaṃ atikkamitvā appasādanīyaṭṭhāne pasannoti adhippāyo. Taṃ taṃ kiccaṃ atthaṃ passatīti atthadasā, alaṃ samatthā paṭibalā atthadasā alamatthadasā, alamatthadase atisayantīti alamatthadasatarā. Tenāha ‘‘atthe passituṃ samatthā’’tiādi. Neva sappurisaṃ na asappurisaṃ jānāti sappurisadhammānaṃ asappurisadhammānañca yāthāvato ajānanato. Sesamettha uttānameva.

Vassakārasuttavaṇṇanā niṭṭhitā.

8. Upakasuttavaṇṇanā



我来 门译这段巴利文：
187.在第七部分中，"摩揭陀大臣雨季住者婆罗门"这里，雨季住者是这位婆罗门的名字。具有大权势地位的称为大臣。"权势地位"的意思是权力的程度，或者这里应当理解为既有权势又有财富资具，因为在世间使用的资具也称为"量"。摩揭陀王的，或在摩揭陀国的大臣称为摩揭陀大臣。住在名为都提的村庄的人称为都提人。因此说"都提村的居民"。他在那里是以统治者的身份居住，应当这样理解。因为他像输那檀陀统治瞻波城，像库塔丹多统治佉努村一样，以统治者的身份居住在那个村庄。他非常富有，拥有四十五俱胝的财富。"在众中"是指在会众中，意思是在人群中。因此说"在集会的众人中"。"深信"这里的"深"字表示超越的意思，所以说"超越而信"，意思是超越了应当信仰的地方而在不应当信仰的地方产生信仰。能看到这个那个事务的利益称为见利者，有能力、有才能的见利者称为善见利者，超过善见利者的称为更善见利者。因此说"能够看到利益"等等。既不认识善人也不认识不善人，是因为不如实了知善人法和不善人法。这里其余的都很明显。
雨季住所经注释完毕。
8.优波迦经注释

188. Aṭṭhame nibbattivasena nirayaṃ arahati, nirayasaṃvattaniyena vā kammunā niraye niyuttoti nerayiko. Avīcimhi uppajjitvā tattha āyukappasaññitaṃ antarakappaṃ tiṭṭhatīti kappaṭṭho. Nirayūpapattiṃ pariharaṇavasena tikicchituṃ asakkuṇeyyoti atekiccho. Apariyādinnāvāti aparikkhīṇāyeva. Sace hi eko bhikkhu kāyānupassanaṃ pucchati, añño vedanānupassanaṃ…pe… cittānupassanaṃ. ‘‘Iminā puṭṭhe ahaṃ pucchāmī’’ti eko ekaṃ na oloketi, evaṃ santepi tesaṃ vāro paññāyati eva, buddhānaṃ pana vāro na paññāyati. Vidatthicaturaṅgulaṃ chāyaṃ atikkamanato puretaraṃyeva bhagavā cuddasavidhena kāyānupassanaṃ, navavidhena vedanānupassanaṃ, soḷasavidhena cittānupassanaṃ, pañcavidhena dhammānupassanaṃ katheti. Tiṭṭhantu vā evaṃ cattāro. Sace hi aññe cattāro sammappadhānesu, aññe iddhipādesu, aññe pañcindriyesu , aññe pañcabalesu, aññe sattabojjhaṅgesu, aññe aṭṭhamaggaṅgesu pañhe puccheyyuṃ, tampi bhagavā katheyya. Tiṭṭhantu vā ete aṭṭha. Sace aññe sattatiṃsa janā bodhipakkhiyesu pañhe puccheyyuṃ, tampi bhagavā tāvadeva katheyya. Kasmā? Yāvatā hi lokiyamahājane ekaṃ padaṃ kathente tāva ānandatthero aṭṭha padāni katheti. Ānandatthere pana ekaṃ padaṃ kathenteyeva bhagavā soḷasa padāni katheti. Kasmā? Bhagavato hi jivhā mudu, dantāvaraṇaṃ suphusitaṃ, vacanaṃ agaḷitaṃ, bhavaṅgaparivāso lahuko. Tena vuttaṃ – ‘‘apariyādinnāvassa tathāgatassa dhammadesanā, apariyādinnaṃ dhammapadabyañjana’’nti.

Tattha dhammadesanāti tantiṭṭhapanā. Dhammapadabyañjananti ettha dhammoti pāḷi. Pajjati attho etenāti padaṃ. Vākyañca padeneva saṅgahitaṃ. Atthaṃ byañjetīti byañjanaṃ, akkharaṃ. Tañhi padavākyaṃ paricchijjamānaṃ taṃ taṃ atthaṃ byañjeti pakāseti. Etena aparāparehi padabyañjanehi sucirampi kālaṃ kathentassa tathāgatassa na kadāci tesaṃ pariyādānaṃ atthīti dasseti. Guṇadhaṃsīti guṇadhaṃsanasīlo. Pagabboti vācāpāgabbiyena samannāgato.

Upakasuttavaṇṇanā niṭṭhitā.

9. Sacchikaraṇīyasuttavaṇṇanā

189. Navame nāmakāyenāti sahajātanāmakāyena. Sesamettha uttānameva.

Sacchikaraṇīyasuttavaṇṇanā niṭṭhitā.

10. Uposathasuttavaṇṇanā

190. Dasame tuṇhībhūtaṃ tuṇhībhūtanti āmeḍitavacanaṃ byāpanicchāvasena vuttanti āha ‘‘yato yato anuviloketī’’ti. Anuviloketvāti ettha anu-saddopi byāpanicchāvacanamevāti anu anu viloketvāti attho, pañcapasādappaṭimaṇḍitāni akkhīni ummīletvā tato tato viloketvāti vuttaṃ hoti. Alanti yuttaṃ, opāyikanti attho ‘‘alameva nibbinditu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124-126) viya. Puṭabandhanena pariharitvā asitabbaṃ puṭosaṃ sambalaṃ a-kārassa o-kāraṃ katvā. Tenāha ‘‘pātheyya’’nti. Sesamettha suviññeyyameva.

Uposathasuttavaṇṇanā niṭṭhitā.

Brāhmaṇavaggavaṇṇanā niṭṭhitā.

(20) 5. Mahāvaggo

1. Sotānugatasuttavaṇṇanā



我来帮您翻译这段巴利文：
188.在第八部分中，由于投生而应该去地狱，或因为导致地狱的业而被指定去地狱的称为地狱众生。在阿鼻地狱中出生后在那里停留一个被称为中劫的寿劫称为住劫者。无法通过避免的方式来治愈地狱投生的称为无法治愈的。"未穷尽"即未耗尽。如果一位比丘问身念处，另一位问受念处...乃至...心念处。"在他问的时候我来问"，一个人不看另一个人，即使这样他们的次序还是明显的，但是佛陀的次序却不明显。在影子移动四指宽之前，世尊就已经讲说了十四种身念处、九种受念处、十六种心念处、五种法念处。且不说这四个。如果有人问四正勤的问题，有人问四神足的问题，有人问五根的问题，有人问五力的问题，有人问七觉支的问题，有人问八道支的问题，世尊也会讲说。且不说这八个。如果另外三十七个人问菩提分法的问题，世尊也会立即讲说。为什么？因为当世间大众说一个句子时，阿难尊者说八个句子。当阿难尊者说一个句子时，世尊就说十六个句子。为什么？因为世尊的舌头柔软，牙齿相合得好，言语不混乱，有分心很轻盈。因此说："如来的说法未穷尽，法句文字未穷尽"。
其中"说法"是指建立传统。"法句文字"中，"法"是指圣典。"借此通达义理"称为句。语句也包含在句中。"表达义理"称为文字，即字母。因为它在句和语句被区分时表达和显示各种义理。这表示即使如来用后后的句和文字说法很长时间，也从不会有穷尽的时候。"损坏功德"是指有损坏功德的习性。"粗鲁"是指具有言语粗鲁性。
优波迦经注释完毕。
9.现证经注释
189.在第九部分中，"以名身"是指俱生的名身。这里其余的都很明显。
现证经注释完毕。
10.布萨经注释
190.在第十部分中，"寂静寂静"重复语是基于遍满意愿而说的，所以说"从这里那里观看"。"观看"中的"随"字也是表示遍满意愿的词，意思是一次又一次地观看，意思是说睁开被五种净色庄严的眼睛，从这里那里观看。"足够"是适当的，意思是适合的，如在"足以厌离"等（长部2.272；相应部2.124-126）中一样。"包裹"是指用包裹带携带着食用的食物，把a音变成o音。因此说"路粮"。这里其余的很容易理解。
布萨经注释完毕。
婆罗门品注释完毕。
(20) 5.大品
1.随听经注释


191. Pañcamassa paṭhame sotānugatānanti pasādasotaṃ anugantvā gatānaṃ, paguṇānaṃ vācuggatānanti attho. Evaṃbhūtā ca pasādasotaṃ odahitvā ñāṇasotena suṭṭhu vavatthapitā nāma hontīti āha ‘‘pasādasota’’ntiādi. Ekaccassa hi uggahitapubbavacanaṃ taṃ taṃ paguṇaṃ niccharitaṃ suṭṭhu vavatthapitaṃ na hoti. ‘‘Asukaṃ suttaṃ vā jātakaṃ vā kathehī’’ti vutte ‘‘sajjhāyitvā saṃsanditvā samanuggāhitvā jānissāmī’’ti vadanti. Ekaccassa taṃ taṃ paguṇaṃ bhavaṅgasotasadisaṃ hoti ‘‘asukaṃ suttaṃ vā jātakaṃ vā kathehī’’ti vutte uddharitvā tameva katheti. Taṃ sandhāyetaṃ vuttaṃ ‘‘ñāṇasotena vavatthapitāna’’nti. Itthiliṅgādīni tīṇi liṅgāni. Nāmādīni cattāri padāni. Paṭhamādayo satta vibhattiyo.

Vaḷañjetīti pāḷiṃ anusandhiṃ pubbāparavasena vācuggataṃ karonto dhāreti. Vacasā paricitāti suttadasakavaggadasakapaṇṇāsadasakavasena vācāya sajjhāyitā, ‘‘dasasuttāni gatāni, dasavaggāni gatānī’’tiādinā sallakkhetvā vācāya sajjhāyitāti attho. Vaggādivasena hi idha vacasā paricayo adhippeto, na pana suttekadesassa suttamattassa vacasā paricayo. Manasā anu anu pekkhitā bhāgaso nijjhāyitā viditā manusānupekkhitā. Yassa vācāya sajjhāyitaṃ buddhavacanaṃ manasā cintentassa tattha tattha pākaṭaṃ hoti, mahādīpaṃ jāletvā ṭhitassa rūpagataṃ viya vibhūtaṃ hutvā paññāyati. Taṃ sandhāyetaṃ vuttaṃ. Suppaṭividdhāti nijjaṭaṃ niggumbaṃ katvā suṭṭhu yāthāvato paṭividdhā. Sesamettha suviññeyyameva.

Sotānugatasuttavaṇṇanā niṭṭhitā.

2. Ṭhānasuttavaṇṇanā

192. Dutiye saṃvāsenāti sahavāsena. Sīlaṃ veditabbanti ‘‘ayaṃ susīlo vā dussīlo vā’’ti saha vasantena upasaṅkamantena jānitabbo. Tañca kho dīghena addhunā, na ittaranti tañca sīlaṃ dīghena kālena veditabbaṃ, na ittarena. Dvīhatīhañhi saṃyatākāro ca saṃvutindriyākāro ca na sakkā dassetuṃ. Manasi karotāti tampi ‘‘sīlamassa pariggahessāmī’’ti manasikarontena paccavekkhanteneva sakkā jānituṃ, na itarena. Paññavatāti tampi sappaññeneva paṇḍitena. Bālo hi manasikarontopi jānituṃ na sakkoti.

Saṃvohārenāti aparāparaṃ kathanena.

‘‘Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo’’ti. (ma. ni. 2.457; su. ni. 619) –

Ettha hi byavahāro nāma. ‘‘Cattāro ariyavohārā, cattāro anariyavohārā’’ti (dī. ni. 3.313) ettha cetanā. ‘‘Saṅkhā samaññā paññatti vohāro’’ti (dha. sa. 1313-1315; mahāni. 73) ettha paññatti. ‘‘Vohāramattena so vohareyyā’’ti (saṃ. ni. 

我来帮您翻译这段巴利文：
191.在第五部分的第一部分中，"随听"是指随着信仰之流而去的，意思是熟练的、已诵习的。这样的人在倾听信仰之流后，以智慧之流善加确立，所以说"信仰之流"等等。因为有些人虽然已学习过的言语很熟练地说出来，但没有善加确立。当被说"请讲某某经或本生故事"时，他们说"我要诵读、对照、思考后才知道"。有些人对某些熟练的内容就像有分心流一样，当被说"请讲某某经或本生故事"时，就能提取出来讲说那个。这是关于"以智慧之流确立"所说的。阴性等三种性。名等四种句。第一等七种格。
"使用"是指持守圣典，使其随着前后关系而成为已诵习的。"以语言熟习"是指以十经、十品、五十等方式用语言诵读，意思是"已经读了十经，已经读了十品"等这样认识后用语言诵读。因为这里所说的语言熟习是指通过品等方式，而不是经的某部分或仅仅一经的语言熟习。"意随观"是指一次又一次地以意观察，分别思维了知。对于那些用语言诵读佛语的人，当他们以意思维时，在那里那里变得明显，就像点燃大灯时形色变得清晰一样。这是关于这个所说的。"善通达"是指除去纠结和障碍后善加如实通达。这里其余的很容易理解。
随听经注释完毕。
2.立足经注释
192.在第二部分中，"共住"是指一起居住。"应知戒"是指"这个人持戒或破戒"应当被一起生活或亲近的人知道。"而且那个是长时间的，不是短暂的"是指那个戒应当以长时间了知，不是以短时间。因为两三天不能表现出克制的样子和守护根门的样子。"作意"是指那个也只有"我要了解他的戒"这样作意思维的人才能知道，不是其他人。"有慧"是指那个也只有具慧的智者才能。因为愚人即使作意也不能知道。
"交往"是指反复交谈。
"凡是在人间，以交易为生；
如是婆塞咤，知他是商人非婆罗门。"（中部2.457；经集619）
这里是指买卖。"四种圣言说，四种非圣言说"（长部3.313）这里是指思。"名言、共称、施设、言说"（法集论1313-1315；大义释73）这里是指施设。"他会以言说的方式言说"（相应部

1.25) ettha kathāvohāro. Idhāpi esova adhippeto. Ekaccassa hi sammukhākathā parammukhākathāya na sameti parammukhākathā sammukhākathāya. Tathā purimakathā pacchimakathāya, pacchimakathā ca purimakathāya. So kathaneneva sakkā jānituṃ ‘‘asuci eso puggalo’’ti. Sucisīlassa pana purimaṃ pacchimena, pacchimañca purimena sameti. Sammukhākathitaṃ parammukhākathitena sameti, parammukhākathitañca sammukhākathitena, tasmā kathanena sakkā sucibhāvo jānitunti pakāsento evamāha.

Thāmoti ñāṇathāmo. Yassa hi ñāṇathāmo natthi, so uppannesu upaddavesu gahetabbaṃ gahaṇaṃ kattabbaṃ kiccaṃ apassanto advārakagharaṃ paviṭṭho viya carati. Tenāha ‘‘āpadāsu, bhikkhave, thāmo veditabbo’’ti.

Sākacchāyāti saṃkathāya. Duppaññassa hi kathā udake geṇḍu viya uppilavati. Paññavato kathentassa paṭibhānaṃ anantaṃ hoti. Udakavipphanditeneva hi maccho khuddako vā mahanto vāti ñāyati.

Ñātivināsoti corarogabhayādīhi ñātīnaṃ vināso. Bhogānaṃ byasanaṃ bhogabyasanaṃ, rājacorādivasena bhogavināsoti attho. Tenāha ‘‘dutiyapadepi eseva nayo’’ti. Pañhummaggoti pañhagavesanaṃ, ñātuṃ icchitassa atthassa vīmaṃsananti attho. Atappakanti atittikaraṭṭhena atappakaṃ sādurasabhojanaṃ viya. Saṇhanti sukhumasabhāvaṃ.

Ṭhānasuttavaṇṇanā niṭṭhitā.

3. Bhaddiyasuttavaṇṇanā

193. Tatiye karaṇassa uttaraṃ kiriyaṃ karaṇuttariyaṃ, taṃ lakkhaṇaṃ etassāti karaṇuttariyalakkhaṇo. Sesaṃ suviññeyyameva.

Bhaddiyasuttavaṇṇanā niṭṭhitā.

4. Sāmugiyasuttavaṇṇanā

194. Catutthe puggalassa pārisuddhiyā padhānabhūtāni vā aṅgāni pārisuddhipadhāniyaṅgāni. Sesamettha suviññeyyameva.

Sāmugiyasuttavaṇṇanā niṭṭhitā.

5. Vappasuttavaṇṇanā

195. Pañcame pihitattāti akusalassa pavesanadvāraṃ pidahitvā ṭhitattā. Kāyena saṃvaritabbañhi apihitena dvārena pavattanakaṃ pāpadhammaṃ saṃvaritvā ṭhito kāyena saṃvuto nāma. Khayavirāgenāti accantakhayasaṅkhātena virajjanena, anuppādanirodhenāti attho. Kiṃ vijjā pubbe uppannāti? Ubhayametaṃ na vattabbaṃ. Pahānābhisamayabhāvanābhisamayānaṃ abhinnakālattā padīpujjalanena andhakāraṃ viya vijjuppādena avijjā niruddhāva hoti, vattabbaṃ vā hetuphalattamupacāravasena. Yathā hi padīpujjalanahetuko andhakāravigamo, evaṃ vijjuppādahetuko avijjānirodho. Hetuphaladhammā ca samānakālāpi pubbāparakālā viya voharīyanti yathā ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.400; 3.421, 425, 426; saṃ. ni. 2.43-44; 2.

我来帮您翻译这段巴利文：
1.25）这里是指谈话言说。这里也是指这个意思。因为有些人面对面说的话与背后说的话不一致，背后说的话与面对面说的话不一致。同样，先前说的话与后来说的话，后来说的话与先前说的话不一致。通过说话就能知道"这个人不清净"。但是清净持戒者的先前与后来，后来与先前相符。面对面说的与背后说的相符，背后说的与面对面说的相符，因此说话能知道清净性，为了显示这点而这样说。
"力量"是指智慧力量。因为没有智慧力量的人，在遇到困难时看不到应该把握的、应该做的事情，就像进入没有门的房子一样。因此说"诸比丘，在灾难中应知力量"。
"讨论"是指交谈。因为愚者的话如水上的泡沫一样浮动。有智者说话时的辩才无限。就像通过水中的动作能知道鱼是小是大。
"亲属灭亡"是指因盗贼、疾病、恐惧等而亲属灭亡。"财物灾难"是财物的灭失，意思是因国王、盗贼等而财物毁灭。因此说"第二句也是这个道理"。"寻问"是寻求问题，意思是调查想要了解的意义。"不厌足"是因为不能满足而称为不厌足，如美味食物。"细致"是指精妙的本质。
立足经注释完毕。
3.跋提耶经注释
193.在第三部分中，"作为最上"是指作为最上的特征，这是它的特征，所以称为作为最上的特征。其余的很容易理解。
跋提耶经注释完毕。
4.沙姆吉经注释
194.在第四部分中，"清净主要支分"是作为个人清净的主要构成部分。这里其余的很容易理解。
沙姆吉经注释完毕。
5.瓦帕经注释
195.在第五部分中，"关闭"是指关闭不善法进入的门而住立。因为应当以身防护，关闭门后防护可能发生的恶法而住立，称为身防护。"灭尽离贪"是指称为究竟灭尽的离贪，意思是不再生起的灭。是明先生起吗？两者都不能这样说。因为断除现观和修习现观在同一时间，就像灯光生起时黑暗灭去一样，明生起时无明就灭去了。或者说因果性是就方便说法而言。就像灯光生起是黑暗消失的原因，同样明的生起是无明灭去的原因。因果法即使同时发生也像前后时间那样表述，如"缘于眼和色而生眼识"（中部1.400；3.421，425，426；相应部2.43-44；2.

4.60; kathā. 465, 467) paccayādānuppajjanakiriyā. Cittassa kāyassa ca vihananato vighāto, dukkhaṃ. Paridahanato pariḷāho.

Niccavihārāti sabbadā pavattanakavihārā. Ṭhapetvā hi samāpattivelaṃ bhavaṅgavelañca khīṇāsavā iminā chaḷaṅgupekkhāvihārena sabbakālaṃ viharanti. Cakkhunā rūpaṃ disvāti cakkhuviññāṇena rūpaṃ disvā. Cakkhunā rūpaṃ disvāti hi nissayavohārena vuttaṃ. Sasambhārakathā hesā yathā ‘‘dhanunā vijjhatī’’ti, tasmā nissayasīsena nissitassa gahaṇaṃ daṭṭhabbaṃ. Rāgavasena na somanassajāto hotīti gehasitapemavasenapi javanakkhaṇe somanassajāto na hoti maggena samucchinnattā, na domanassajāto pasādaññathattavasenapi. Upekkhako majjhatto hutvā viharatīti asamapekkhanena mohaṃ anuppādento ñāṇupekkhāvaseneva upekkhako viharati majjhatto. Khīṇāsavo hi iṭṭhepi aniṭṭhepi majjhattepi ārammaṇe yo asamapekkhanena samasamā ayonisogahaṇe akhīṇāsavānaṃ moho uppajjati, taṃ anuppādento maggeneva tassa samugghātitattā ñāṇupekkhāvaseneva upekkhako viharati, ayañcassa paṭipatti sativepullapattiyā paññāvepullapattiyā cāti vuttaṃ ‘‘satisampajaññapariggahitāyā’’ti.

Ettha ca ‘‘chasu dvāresu upekkhako viharatī’’ti iminā chaḷaṅgupekkhā kathitā. ‘‘Sampajāno’’ti vacanato pana cattāri ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. ‘‘Satatavihārā’’ti vacanato aṭṭhapi mahākiriyacittāni labbhanti ñāṇuppattipaccayarahitakālepi pavattijotanato. ‘‘Arajjanto adussanto’’ti vacanato hasituppādavoṭṭhabbanehi saddhiṃ dasa cittāni labbhanti. Arajjanādussanavasena pavatti hi tesampi sādhāraṇāti. Nanu cettha ‘‘upekkhako viharatī’’ti chaḷaṅgupekkhāvasena imesaṃ satatavihārānaṃ āgatattā somanassaṃ kathaṃ labbhatīti? Āsevanatoti. Kiñcāpi hi khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatte viya bahulaṃ upekkhako viharati attano parisuddhappakatibhāvāvijahanato, kadāci pana tathā cetobhisaṅkhārabhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ , tassa yāthāvato sabhāvaggahaṇavasenapi arahato cittaṃ somanassasahagataṃ hutvā pavattateva, tañca kho pubbāsevanavasena.

Kāyoti (saṃ. ni. ṭī. 2.

我来帮您翻译这段巴利文：
4.60; 论事465, 467）是缘取生起的作用。"恼害"是因为损害心和身而生的苦。"遍烧"是因为遍燃烧。
"常住"是指一切时都进行的住处。除了定境时和有分时之外，漏尽者以这六支舍住处常时而住。"以眼见色"是指以眼识见色。"以眼见色"是用依处的说法而说。这是具备条件的说法，如"以弓射"，因此应当理解是以所依为主而取所依。"不因贪而生喜"是指即使由于俗家的爱也不会在速行刹那生起喜，因为被道断除了，也不会生起忧，即使是由于净相变异。"住于舍、处中"是指不以不平等观而不生起痴，仅以智舍而住于舍、处中。因为漏尽者对可意、不可意、中性的所缘，对于未漏尽者由于不平等观、不如理取而生起的痴，他不生起这些，因为已被道断除了，仅以智舍而住于舍，这是他的修行到达念的圆满和慧的圆满，所以说"由念和正知摄持"。
这里"住于六门舍"，以此说明了六支舍。从说"正知"，得知四种相应智的心，因为没有这些就不可能有正知。从说"常住"，得知八种大唯作心，因为即使在没有智生起的条件时也显示运作。从说"不贪不瞋"，得知连同笑生心和确定共十种心。因为不贪不瞋的运作对它们也是共同的。难道在这里说"住于舍"，因为这些常住是依六支舍而来，如何得到喜呢？因为熏习。虽然漏尽者对可意不可意所缘多分如中性一样住于舍，因为不舍弃自己清净的本性，但有时在如此心的造作状态中，对于本性上可意的所缘，通过如实取其本性，阿罗汉的心也会与喜俱行而运作，这是依先前的熏习。
"身"是指（相应部注疏2.

2.51) pañcadvārakāyo, so anto avasānaṃ etissāti kāyantikā, taṃ kāyantikaṃ. Tenāha – ‘‘yāva pañcadvārakāyo pavattati, tāva pavatta’’nti. Jīvitantikanti etthāpi eseva nayo. Pacchā uppajjitvāti etasmiṃ attabhāve manodvārikavedanāto pacchā uppajjitvā tato paṭhamaṃ nirujjhati, tato eva atthasiddhamatthaṃ sarūpeneva dassetuṃ ‘‘manodvārikavedanā paṭhamaṃ uppajjitvā pacchā nirujjhatī’’ti vuttaṃ. Idāni tameva saṅkhepena vuttaṃ vivarituṃ ‘‘sā hī’’tiādimāha. Yāva tettiṃsavassāni paṭhamavayo. Paññāsavassakāleti paṭhamavayato yāva paññāsavassakālā, tāva. Ṭhitā hotīti vaḍḍhihāniyo anupagantvā samarūpeneva ṭhitā hoti. Mandāti mudukā atikhiṇā. Tadāti asītinavutivassakāle vadantepi tathāciraparicitepīti adhippāyo. Bhaggāti tejobhaggena bhaggā dubbaṇṇā. Hadayakoṭiṃyevāti cakkhādivatthūsu appavattitvā tesaṃ ādiantakoṭibhūtaṃ hadayavatthuṃyeva. Tāvāti yāva vedanā vattati, tāva.

Vāpiyāti mahātaḷākena. Pañcaudakamaggasampannanti pañcahi udakassa pavisananikkhamanamaggehi yuttaṃ. Tato tato vissandamānaṃ sabbaso puṇṇattā. Paṭhamaṃ deve vassantetiādi upamāsaṃsandanaṃ. Imaṃ vedanaṃ sandhāyāti imaṃ yathāvuttaṃ pariyosānappattaṃ manodvārikavedanaṃ sandhāya.

Kāyassa bhedāti attabhāvassa vināsanato. Parato agantvāti paralokavasena agantvā. Vedanānaṃ sītibhāvo nāma saṅkhāradarathapariḷāhābhāvo. So panāyaṃ sabbaso appavattivasenevāti āha ‘‘appavattanadhammāni bhavissantī’’ti.

Attabhāvaṃ nāsetukāmassa daḷhaṃ uppannaṃ saṃvegañāṇaṃ sandhāyāha ‘‘kudālo viya paññā’’ti. Tato nibbattitajjhānasamādhiṃ sandhāya ‘‘piṭakaṃ viya samādhī’’ti. Tannissāya pavattetabbavipassanārambhañāṇaṃ sandhāya ‘‘khanitti viya vipassanā’’ti ca vuttaṃ. Sesamettha uttānameva.

Vappasuttavaṇṇanā niṭṭhitā.

6. Sāḷhasuttavaṇṇanā



我来帮您翻译这段巴利文：
2.51）五门身，这是它的终点、结束，所以称为身终，即身终。因此说："只要五门身运作，就会运作"。对于"寿命终"这里也是相同的道理。"后来生起"是指在这个生命中比意门受后来生起而先于它灭去，正是因为这样，为了用本性显示已成就的义理，所以说"意门受先生起后灭去"。现在为了解释这个简略所说的而说"因为它"等等。直到三十三岁是第一寿。"五十岁时"是指从第一寿直到五十岁时。"安住"是指不增不减而以平等的形态安住。"缓慢"是指柔弱而不锐利。"那时"是指八九十岁时说话，意思是即使是这样长时间熟悉的。"破坏"是指因火界破坏而变色难看。"只在心尖"是指不在眼等依处运作，而只在作为它们最初和最后的心所依处。"直到"是指只要受运作，就一直到。
"池"是指大池。"具足五水道"是指具备五个水的进出通道。因为从这里那里流溢而完全充满。"最初下雨时"等是比喻的对应。"关于这个受"是指关于这个如前所说达到终点的意门受。
"身坏"是指自体毁坏。"不往后去"是指不以后世的方式去。受的寒冷性称为行的热恼遍烧的不存在。这是因为完全不运作，所以说"将成为不运作法"。
关于想要毁坏自体而强烈生起的厌离智说"慧如锄"。关于由此生起的禅定说"定如筐"。关于依此应当发起的观智开始说"观如犁"。这里其余的都很明显。
瓦帕经注释完毕。
6.沙拉诃经注释;

196. Chaṭṭhe kāyadaḷhibahulataṃ tapatīti tapo, attakilamathānuyogavasena pavattaṃ vīriyaṃ. Tena kāyadaḷhibahulatānimittassa pāpassa jigucchanaṃ virajjanaṃ tapojigucchāti āha ‘‘dukkarakārikasaṅkhātenā’’tiādi. Tapojigucchavādātiādīsu tapojigucchaṃ vadanti, manasāpi tameva sārato gahetvā vicaranti, kāyenapi tameva allīnā nānappakāraṃ attakilamathānuyogamanuyuttā viharantīti attho. Aparisuddhakāyasamācārāti aparisuddhena pāṇātipātādinā kāyasamācārena samannāgatā. Aparisuddhavacīsamācārāti aparisuddhena musāvādādinā vacīsamācārena samannāgatā. Aparisuddhamanosamācārāti aparisuddhena abhijjhādinā manosamācārena samannāgatā. Kāmaṃ akusalakāyasamācāravacīsamācārappavattikālepi abhijjhādayo pavattantiyeva, tadā pana te cetanāpakkhikā vā abbohārikā vāti, manosamācāravāre eva abhijjhādivasena yojanā katā. Atha vā dvārantare pavattānaṃ pāṇātipātādīnaṃ vacīsamācārādibhāvābhāvo viya dvārantare pavattānampi abhijjhādīnaṃ kāyasamācārādibhāvo asiddho, manosamācārabhāvo eva pana siddhoti katvā manosamācāravāre eva abhijjhādayo uddhaṭā. Tathā hi vuttaṃ –

‘‘Dvāre caranti kammāni, na dvārā dvāracārino;

Tasmā dvārehi kammāni, aññamaññaṃ vavatthitā’’ti. (dha. sa. aṭṭha. 1 kāmāvacarakusaladvārakathā);

Aparisuddhājīvāti aparisuddhena vejjakammadūtakammavaḍḍhiyogādinā ekavīsatianesanābhedena ājīvena samannāgatā. Idañca sāsane pabbajitānaṃyeva vasena vuttaṃ, ‘‘yepi te samaṇabrāhmaṇā’’ti pana vacanato bāhirakavasena gahaṭṭhavasena ca yojanā veditabbā. Gahaṭṭhānampi hi jātidhammakuladhammadesadhammavilomanavasena aññathāpi micchājīvo labbhateva.

Ñāṇadassanāyāti ettha ñāṇadassananti maggañāṇampi vuccati phalañāṇampi sabbaññutaññāṇampi paccavekkhaṇañāṇampi vipassanāñāṇampi. ‘‘Kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.257) hi ettha maggañāṇaṃ ‘‘ñāṇadassana’’nti vuttaṃ. ‘‘Ayamañño uttarimanussadhammo alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti (ma. ni. 1.328) ettha phalañāṇaṃ. ‘‘Bhagavatopi kho ñāṇaṃ udapādi sattāhakālakato āḷāro kālāmo’’ti (mahāva. 10) ettha sabbaññutaññāṇaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti, ayamantimā jātī’’ti (saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) ettha paccavekkhaṇañāṇaṃ. ‘‘Ñāṇadassanāya cittaṃ abhinīharatī’’ti (dī. ni. 1.234-235) ettha vipassanāñāṇaṃ. Idha pana ñāṇadassanāyāti maggañāṇaṃ ‘‘ñāṇadassana’’nti vuttaṃ. Tenāha ‘‘maggañāṇasaṅkhātāya dassanāyā’’ti. Avirādhitaṃ vijjhatīti avirādhitaṃ katvā vijjhati. Sesamettha suviññeyyameva.

Sāḷhasuttavaṇṇanā niṭṭhitā.

7. Mallikādevīsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
196. 其六，"苦修"是指通过身体的坚韧而炽热，是通过自我折磨的方式而生起的精进。由于以身体坚韧为因缘而厌恶、远离恶行，所以说"以苦行之名"等等。关于苦修厌恶论等，是说他们宣说苦修厌恶，内心也认为这才是真实而行动，身体也依附于此，实行各种自我折磨而生活，这是其意。
"不清净身行"是指具有杀生等不清净的身体行为。"不清净语行"是指具有妄语等不清净的语言行为。"不清净意行"是指具有贪欲等不清净的意念行为。虽然在不善的身行语行发生时，贪欲等也在发生，但那时它们或属于思维范畴，或是无关紧要的，所以只在意行部分提到贪欲等。或者，就像在其他门中发生的杀生等不能称为语行等一样，在其他门中发生的贪欲等也不能确定为身行等，只有意行的性质是确定的，因此只在意行部分列举了贪欲等。如此说道：
"诸业行于门，非门即门行；
是故诸门业，彼此有区分。"
"不清净活命"是指具有医术、信使工作、放贷等二十一种邪命方式的生活。这是就出家于教法者而言，但由于说"凡是沙门婆罗门"，应知也可用于外道和在家人的情况来理解。因为在家人也可能因为违反种姓法、家族法、地方法而有其他形式的邪命。
关于"智见"，这里的智见可以指道智、果智、一切智、省察智和观智。如"朋友，难道是为了清净智见而在世尊处修梵行吗？"这里的"智见"是指道智。"这是另一种超越凡人之法，已证得殊胜圣智见的安乐住"，这里是指果智。"世尊生起智见：阿罗罗·迦蓝命终已七日"，这里是指一切智。"我的智见生起：我的解脱不动摇，这是最后一生"，这里是指省察智。"引导心趣向智见"，这里是指观智。而在这里，"为了智见"中的"智见"是指道智。因此说"为了称为道智的见"。"不错失而贯通"是指不错失地贯通。这里其余的都很容易理解。
《沙拉经》注释完毕。
7. 《末利迦天女经》注释

197. Sattame appesakkhāti appānubhāvā. Sā pana appesakkhatā ādhipateyyasampattiyā parivārasampattiyā ca abhāvena pākaṭā hoti. Tattha parivārasampattiyā abhāvaṃ dassento ‘‘appaparivārā’’ti āha. Issarāti ādhipateyyasaṃvattanakammabalena īsanasīlā. Sā panassā issaratā vibhavasampattipaccayā pākaṭā jātāti aḍḍhatāpariyāyabhāvena vadanto ‘‘aḍḍhāti issarā’’ti āha. Mahantaṃ dhanametissā bhūmigatañceva vaḷañjanakañcāti mahaddhanā. Idha pana vaḷañjanakeneva dhanena mahaddhanataṃ dassento ‘‘vaḷañjanakadhanena mahaddhanā’’ti āha. Īsatīti īsā, abhibhūti attho. Mahatī īsā mahesā, suppatiṭṭhitamahesatāya pana parehi mahesoti akkhātabbatāya mahesakkhā. Yasmā pana so mahesakkhābhāvo ādhipateyyaparivārasampattiyā viññāyati, tasmā ‘‘mahāparivārā’’ti vuttaṃ.

Saṇṭhānapāripūriyā adhikaṃ rūpamassāti abhirūpā. Saṇṭhānapāripūriyāti ca hatthapādādisarīrāvayavānaṃ susaṇṭhitatāyāti attho. Avayavapāripūriyā hi samudāyapāripūrisiddhi. Rūpanti ca sarīraṃ ‘‘rūpavanteva saṅkhyaṃ gacchatī’’tiādīsu viya. Dassanayuttāti surūpabhāvena passitabbayuttā, dissamānā cakkhūni piyāyatīti aññakiccavikkhepaṃ hitvāpi daṭṭhabbāti vuttaṃ hoti. Dissamānāva somanassavasena cittaṃ pasādetīti pāsādikā. Tenāha ‘‘dassanena pāsādikā’’ti. Pokkharatāti vuccati sundarabhāvo, vaṇṇassa pokkharatā vaṇṇapokkharatā, tāya vaṇṇasampattiyāti attho. Porāṇā pana pokkharanti sarīraṃ vadanti , vaṇṇaṃ vaṇṇameva. Tesaṃ matena vaṇṇañca pokkharañca vaṇṇapokkharāni, tesaṃ bhāvo vaṇṇapokkharatā. Iti paramāya vaṇṇapokkharatāyāti uttamaparisuddhena vaṇṇena ceva sarīrasaṇṭhānasampattiyā cāti attho daṭṭhabbo. Tenevāha ‘‘vaṇṇena ceva sarīrasaṇṭhānena cā’’ti. Tattha vaṇṇenāti vaṇṇadhātuyā. Sarīraṃ nāma sannivesavisiṭṭho karacaraṇagīvāsīsādiavayavasamudāyo, so ca saṇṭhānamukhena gayhatīti āha ‘‘sarīrasaṇṭhānenā’’ti.

Abhisajjatīti kujjhanavaseneva kuṭilakaṇṭako viya tasmiṃ tasmiṃ samuṭṭhāne makaradanto viya lagati. Yañhi kodhassa uppattiṭṭhānabhūte ārammaṇe upanāhassa paccayabhūtaṃ kujjhanavasena abhisajjanaṃ, taṃ idhādhippetaṃ, na lubbhanavasena. Kuppatītiādīsu pubbuppatti kopo, tato balavataro byāpādo laddhāsevanatāya cittassa byāpajjanato. Sātisayaṃ laddhāsevanatāya tato byāpādatopi balavatarā paccatthikabhāvena thāmappatti patitthiyanā. Annaṃ pānantiādīsu adīyato annaṃ, khādanīyaṃ bhojanīyañca. Pātabyato pānaṃ, yaṃkiñci pānaṃ. Vasitabbato acchādetabbato vatthaṃ, nivāsanapāvuraṇaṃ. Yanti tenāti yānaṃ, chattupāhanavayhasivikādi yaṃkiñci gamanapaccayaṃ. Chattampi hi vassātapadukkhanivāraṇena maggagamanasādhananti katvā ‘‘yāna’’nti vuccati. Mālanti yaṃkiñci sumanamālādipupphaṃ. Gandhanti yaṃkiñci candanādivilepanaṃ.

Mallikādevīsuttavaṇṇanā niṭṭhitā.

8. Attantapasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
197. 第七，"势力小"是指威力小。这种势力小是由于缺乏统治力和眷属而明显。其中，为显示缺乏眷属而说"眷属少"。"有权势者"是指由于能导致统治的业力而有支配的性质。而她的这种权势因富裕而明显，所以用富有来表达，说"富有即有权势"。"大富"是指她有大量财富，包括地下储藏和可使用的。这里是仅就可使用的财富来显示大富，所以说"以可使用的财富而大富"。"支配"是指统治，意思是超越。"大支配"即是大统治，因为具有稳固的大统治力，所以被他人称为大统治者而成为"大势力者"。因为这种大势力的状态是通过统治力和眷属的圆满而得知的，所以说"大眷属"。
"端庄"是指由于形态圆满而有殊胜的容貌。"形态圆满"是指手脚等身体部分形态优美的意思。因为通过部分的圆满而成就整体的圆满。这里的"容貌"指身体，如"被称为有容貌"等中所说。"值得观看"是指因为美丽而值得被看见，被看见时令人喜爱，意思是说即使放下其他事务也值得观看。"令人愉悦"是指被看见时就能以欢喜心使人心生净信。因此说"看见时令人愉悦"。"妙相"是指美好，色相的妙相即是色相的美好，也就是说以色相圆满。古人则说"妙相"是指身体，"色相"就是色相。按照他们的观点，色相和妙相合称色妙相，这种状态叫做色妙相。因此"以最上的色妙相"应理解为以最殊胜清净的色相和身体形态的圆满。所以说"以色相和身体形态"。其中"色相"是指色界。身体是指具有特殊排列的手脚、颈部、头部等部分的集合，这是从形态方面来把握的，所以说"身体形态"。
"执着"是指以嗔恨的方式，如弯曲的刺一样，在每个生起处如鲨鱼牙般执着。这里所说的执着是指在成为嗔恨生起处的所缘上，以嗔恨方式的执着，这是作为怨恨的因缘，而不是以贪爱的方式。关于"发怒"等，最初生起是忿怒，比这更强的是嗔恚，因为习惯而使心受损。由于过度习惯，比嗔恚更强的是以敌对状态的力量获得而确立。在"食物饮料"等中，"食物"是指可取用的，即硬食和软食。"饮料"是指可饮用的，即任何饮品。"衣服"是指可穿着、可覆盖的，即内衣和外衣。"车乘"是指可乘坐的，即伞、鞋、轿、轮等任何行进工具。伞也因为能防止雨水和阳光的痛苦而成为行路的工具，所以称为"车乘"。"花"是指任何茉莉花等鲜花。"香"是指任何檀香等涂料。
《末利迦天女经》注释完毕。
8. 《自苦经》注释

198. Aṭṭhame āhito ahaṃmāno etthāti attā, attabhāvo. Idha pana yo paro na hoti, so attā, taṃ attānaṃ. Paranti attato aññaṃ. Diṭṭheti paccakkhabhūte. Dhammeti upādānakkhandhadhamme. Tattha hi attā bhavati, attasaññādiṭṭhi bhavatīti attabhāvasamaññā. Tenāha ‘‘diṭṭheva dhammeti imasmiṃyeva attabhāve’’ti. Chātaṃ vuccati taṇhā jighacchāhetutāya. Anto tāpanakilesānanti attano santāne darathapariḷāhajananena santāpanakilesānaṃ.

Paresaṃ hananaghātanādinā rodāpanato luddo. Tathā vighātakabhāvena kāyacittānaṃ vidālanato dāruṇo. Thaddhahadayo kakkhaḷo. Bandhanāgāre niyutto bandhanāgāriko.

Khattiyābhisekenāti khattiyānaṃ kātabbaabhisekena. Santhāgāranti santhāravasena kataṃ agāraṃ yaññāgāraṃ. Sappitelenāti sappimissena telena. Yamakasnehena hi esā tadā kāyaṃ abbhañjati. Vacchabhāvaṃ taritvā ṭhito vacchataro. Parikkhepakaraṇatthāyāti navamālāhi saddhiṃ dabbhehi vediyā parikkhipanatthāya. Yaññabhūmiyanti avasesayaññaṭṭhāne.

Dūrasamussāritamānasseva sāsane sammāpaṭipatti sambhavati, na mānajātikassāti āha ‘‘nihatamānattā’’ti. Ussannattāti bahubhāvato. Bhogārogyādivatthukā madā suppahiyā honti nimittassa avaṭṭhānato, na tathā kulavijjāmadāti khattiyabrāhmaṇakulānaṃ pabbajitānampi jātivijjā nissāya mānajappanaṃ duppajahanti āha ‘‘yebhuyyena hi…pe… mānaṃ karontī’’ti. Vijātitāyāti nihīnajātitāya. Patiṭṭhātuṃ na sakkontīti suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkonti. Sīlavasena hi sāsane patiṭṭhahanti. Patiṭṭhātunti vā saccappaṭivedhena lokuttarāya patiṭṭhāya patiṭṭhātuṃ. Yebhuyyena hi upanissayasampannā sujātāyeva honti, na dujjātā.

Parisuddhanti rāgādīnaṃ accantameva pahānadīpanato nirupakkilesatāya sabbaso visuddhaṃ. Saddhaṃ paṭilabhatīti pothujjanikasaddhāvasena saddahati. Viññujātikānañhi dhammasampattiggahaṇapubbikā saddhāsiddhi dhammappamāṇadhammappasannabhāvato. Jāyampatikāti gharaṇipatikā. Kāmaṃ ‘‘jāyampatikā’’ti vutte gharasāmikagharasāminivasena dvinnaṃyeva gahaṇaṃ viññāyati, yassa pana purisassa anekā pajāpatiyo honti, tattha kiṃ vattabbanti ekāyapi saṃvāso sambādhoti dassanatthaṃ ‘‘dve’’ti vuttaṃ. Rāgādinā sakiñcanaṭṭhena, khettavatthuādinā sapalibodhaṭṭhena rāgarajādīnaṃ āgamanapathatāpi uppajjanaṭṭhānatā evāti dvepi vaṇṇanā ekatthā, byañjanameva nānaṃ. Alagganaṭṭhenāti asajjanaṭṭhena appaṭibaddhabhāvena. Evaṃ akusalakusalappavattīnaṃ ṭhānabhāvena gharāvāsapabbajjānaṃ sambādhabbhokāsataṃ dassetvā idāni kusalappavattiyāyeva aṭṭhānaṭṭhānabhāvena tesaṃ taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ.

Saṅkhepakathāti visuṃ visuṃ paduddhāraṃ akatvā saṅkhepato atthavaṇṇanā. Ekampi divasanti ekadivasamattampi. Akhaṇḍaṃ katvāti dukkaṭamattassapi anāpajjanena akhaṇḍitaṃ katvā. Kilesamalena amalinanti taṇhāsaṃkilesādivasena asaṃkiliṭṭhaṃ katvā. Paridahitvāti nivāsetvā ceva pārupitvā ca. Agāravāso agāraṃ uttarapadalopena, tassa vaḍḍhiāvahaṃ agārassa hitaṃ.


我来将这段巴利文直译成简体中文：
198. 第八，执著我慢者称为"我"，即自体。这里指除自己以外不是他人的，那个就是"我"。"他人"是指除自己以外的。"现见"是指亲身体验的。"法"是指取蕴之法。因为在那里有我，有我想和我见，所以称为自体。因此说"现见之法即是在这个自体中"。"饥饿"是指渴爱，因为是饥饿的原因。"内在热恼烦恼"是指在自己相续中产生焦虑和炽热的烦恼。
因使他人以杀戮等而哭泣故称为"凶暴"。同样，以摧毁的方式损害身心故称为"残酷"。心地僵硬称为"粗暴"。在监狱工作的称为"狱卒"。
"剎帝利灌顶"是指应对剎帝利所做的灌顶。"集会堂"是指以铺设方式建造的房屋，即祭祀堂。"酥油"是指混合酥的油。因为她那时用两种油涂抹身体。"牡牛"是指超过小牛阶段而立的。"为了围绕"是指为了用新鲜花环和吉祥草围绕祭坛。"祭场"是指其余的祭祀场所。
只有完全降伏慢心才能在教法中正确修行，而非傲慢者，所以说"因为已降伏慢心"。"增盛"是指众多。财富、健康等事物的慢容易断除因为其因相不稳固，但种姓、学识的慢则不然，所以剎帝利、婆罗门种姓的出家者也难以断除依于种姓、学识的慢，因此说"大多数...生起慢"。"劣生"是指低贱的出身。"不能建立"是指不能清净地守护戒律。因为依戒而住立于教法中。或者"建立"是指以真理证悟而建立于出世间的建立。因为大多数具足善根者都是善生者，而非恶生者。
"清净"是指因为显示完全断除贪等而无污染，所以是完全清净。"获得信"是指以凡夫信的方式而生信。因为智者的信的成就是以把握法的圆满为先，因为是以法为量而于法生信。"夫妇"是指丈夫和妻子。虽然说"夫妇"就能理解是指家主和家主妇二人，但如果一个男人有多个妻子，那该怎么说呢？为了显示即使与一个人的共住也是束缚，所以说"二人"。因为有贪等所以有束缚，因为有田地等所以有羁绊，贪尘等的来路也就是生起处，这两种解释是同义的，只是文字不同。"不执著"是指不粘着，没有系缚。这样通过善不善行的处所，显示了在家生活和出家生活的束缚与开放性，现在为了仅仅通过善行来显示它们的非处所与处所性质，所以说"又"等。
"略说"是指不逐一解释每个词而简要地解释其义。"即使一天"是指仅仅一天。"不破"是指不犯即使是突吉罗（小过）而保持完整。"不染"是指不因贪爱污染等而受污染。"披着"是指既穿着又披覆。"家居"是指住家，省略后词，对家有益的是家的利益。


Bhogakkhandhoti bhogarāsi bhogasamudāyo. Ābandhanaṭṭhenāti putto nattātiādinā pemavasena saparicchedavasena bandhanaṭṭhena. Amhākameteti ñāyantīti ñātī, pitāmahapituputtādivasena parivattanaṭṭhena parivaṭṭo. Sāmaññavācīpi sikkhā-saddo ājīvasaddasannidhānato uparivuccamānavisesāpekkhāya ca visesaniviṭṭhova hotīti vuttaṃ ‘‘yā bhikkhūnaṃ adhisīlasaṅkhātā sikkhā’’ti. Sikkhitabbaṭṭhena sikkhā, saha ājīvanti etthāti sājīvo. Sikkhanabhāvenāti sikkhāya sājīve ca sikkhanabhāvena. Sikkhaṃ paripūrentoti sīlasaṃvaraṃ paripūrento. Sājīvañca avītikkamantoti ‘‘nāmakāyo, padakāyo, niruttikāyo, byañjanakāyo’’ti (pārā. aṭṭha. 1.39) vuttaṃ sikkhāpadaṃ bhagavato ca vacanaṃ avītikkamanto hutvāti attho. Idameva ca ‘‘sikkhana’’nti vuttaṃ, tattha sājīvānaṃ avītikkamo sikkhāpāripūriyā paccayo. Tato hi yāva maggā sikkhāpāripūrī hotīti.

Anuppadātāti anubalappadātā, anuvattanavasena vā padātā. Kassa pana anuvattanaṃ padānañcāti? ‘‘Sahitāna’’nti vuttattā sandhānassāti viññāyati. Tenāha ‘‘sandhānānuppadātā’’ti. Yasmā pana anuvattanavasena sandhānassa padānaṃ ādhānaṃ ārakkhanaṃ vā daḷhakaraṇaṃ hoti, tena vuttaṃ ‘‘dve jane samagge disvā’’tiādi. Āramanti etthāti ārāmo, ramitabbaṭṭhānaṃ. Yasmā pana ā-kārena vināpi ayamattho labbhati, tasmā vuttaṃ ‘‘samaggarāmotipi pāḷi, ayamevattho’’ti.

Etthāti –

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana’’nti. (saṃ. ni. 4.347; udā. 65; peṭako. 25) –

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

我来将这段巴利文直译成简体中文：
"财富蕴"是指财富的堆积，财富的积聚。"系缚"是指以儿子、孙子等爱的方式，以有限制的方式而有束缚的意思。"我们的这些"是指亲属，因父祖、父子等的关系而轮转，故称为眷属。虽然"学"字有普遍的含义，但因为有"活命"字相邻，且期待后面要说的特殊含义，所以是特指的，因此说"即比丘们的增上戒学"。因为应当学习所以称为"学"，一起活命于此处所以称为"共活"。"以学习"是指以学和共活的学习。"圆满学"是指圆满戒律防护。"不违犯共活"是指不违犯如"名聚、句聚、词聚、文字聚"所说的学处和世尊的教诫，这是其意。这就是所说的"学习"，其中不违犯共活是学的圆满的因缘。因为由此而至道的学得以圆满。
"随顺给予"是指给予随顺力，或依随顺方式而给予。给予什么的随顺呢？因为说"和合"，所以可知是给予和谐。因此说"和谐的随顺给予"。因为依随顺方式而给予和谐即是建立、保护或加强，所以说"见到两人和合"等。"园林"是指乐于其中，即可乐之处。因为没有"ā"音也能得到这个意思，所以说"和乐园也是经文，意思相同"。
"于此"是指在这首偈颂中：
"无轭白遮蔽，
一轮运转车；
看无苦来者，
断流无系缚。"
这里说戒是"无轭"。因此说："居士质多啊，无轭是戒的代名词"。

4.347). Sukumārāti appharusatāya mudukā. Purassa esāti ettha pura-saddo tannivāsivācako daṭṭhabbo – ‘‘gāmo āgato’’tiādīsu viya. Tenevāha ‘‘nagaravāsīna’’nti. Manaṃ appāyati vaḍḍhetīti manāpo. Tena vuttaṃ ‘‘cittavuḍḍhikarā’’ti.

Kālavādītiādi samphappalāpā paṭiviratassa paṭipattidassanaṃ. Atthasaṃhitāpi hi vācā ayuttakālappayogena atthāvahā na siyāti anatthaviññāpanavācaṃ anulometi, tasmā samphappalāpaṃ pajahantena akālavāditā pariharitabbāti vuttaṃ ‘‘kālavādī’’ti. Kālena vadantenapi ubhayānatthasādhanato abhūtaṃ parivajjetabbanti āha ‘‘bhūtavādī’’ti. Bhūtañca vadantena yaṃ idhalokaparalokahitasampādakaṃ, tadeva vattabbanti dassetuṃ ‘‘atthavādī’’ti vuttaṃ. Atthaṃ vadantenapi lokiyadhammasannissitameva avatvā lokuttaradhammasannissitaṃ katvā vattabbanti dassanatthaṃ ‘‘dhammavādī’’ti vuttaṃ. Yathā ca attho lokuttaradhammasannissito hoti, taṃ dassetuṃ ‘‘vinayavādī’’ti vuttaṃ. Pañcannañhi saṃvaravinayānaṃ pañcannañca pahānavinayānaṃ vasena vuccamāno attho nibbānādhigamanahetubhāvato lokuttaradhammasannissito hotīti. Evaṃ guṇavisesayuttova attho vuccamāno desanākosalle sati sobhati, kiccakaro ca hoti, na aññathāti dassetuṃ ‘‘nidhānavatiṃ vācaṃ bhāsitā’’ti vuttaṃ. Idāni taṃ desanākosallaṃ vibhāvetuṃ ‘‘kālenā’’tiādimāha. Pucchādivasena hi otiṇṇavācāvatthusmiṃ ekaṃsādibyākaraṇavibhāgaṃ sallakkhetvā ṭhapanāhetūdāharaṇasandassanādiṃ taṃtaṃkālānurūpaṃ vibhāventiyā parimitaparicchinnarūpāya vipulataragambhīrodāraparamatthavitthārasaṅgāhikāya kathāya ñāṇabalānurūpaṃ pare yāthāvato dhamme patiṭṭhāpento ‘‘desanākusalo’’ti vuccatīti evamettha atthayojanā veditabbā.

Evaṃ paṭipāṭiyā satta mūlasikkhāpadāni vibhajitvā abhijjhādippahānaṃ indriyasaṃvarajāgariyānuyogehi vibhāvetuṃ tampi nīharitvā ācārasīlasseva vibhajanavasena pāḷi pavattāti tadatthaṃ vivarituṃ ‘‘bījagāmabhūtagāmasamārambhā’’tiādi vuttaṃ. Tattha bījānaṃ gāmo samūho bījagāmo. Bhūtānaṃ jātānaṃ nibbattānaṃ rukkhagacchalatādīnaṃ samūho bhūtagāmo. Nanu ca rukkhādayo cittarahitatāya na jīvā, cittarahitatā ca paripphandābhāvato chinne viruhanato visadisajātibhāvato catuyoniapariyāpannato ca veditabbā, vuddhi pana pavāḷasilālavaṇānampi vijjatīti na tesaṃ jīvabhāve kāraṇaṃ, visayaggahaṇañca nesaṃ parikappanāmattaṃ supanaṃ viya ciñcādīnaṃ, tathā dohaḷādayo, atha kasmā bījagāmabhūtagāmasamārambhā paṭivirati icchitāti? Samaṇasāruppato tannivāsisattānurakkhaṇato ca. Tenevāha – ‘‘jīvasaññino hi moghapurisa manussā rukkhasmi’’ntiādi (pāci. 89).

Mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabījaṃ. Sesesupi eseva nayo. Phaḷubījanti pabbabījaṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bīja-saddo tadatthasaṃsiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ ‘‘bījabīja’’nti ‘‘rūparūpaṃ, dukkhadukkha’’nti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
"柔和"是指因为不粗暴而柔软。"城市的"中，"城"字应理解为指其居民，如"村庄来了"等用法。因此说"城市居民的"。"可意"是指使意增长。因此说"使心增长的"。
"适时语"等是显示远离绮语的修行。因为即使是有意义的语言，如果在不适当的时间使用也不会带来利益，而会导致无意义的表达，所以要断除绮语者应避免非时语，因此说"适时语"。即使适时而语，也因为会导致双方无益而应避免不真实语，所以说"真实语"。显示说真实语时应说能成就今世后世利益的，所以说"义语"。显示说义语时不应只依世间法而应依出世间法来说，所以说"法语"。为显示如何使义依于出世间法，所以说"律语"。因为依五种防护律和五种断除律而说的义，因为是证得涅槃的因，所以是依于出世间法。这样具足特殊功德的义，当有说法善巧时才显得庄严且有作用，不然则不然，为显示这点所以说"说含藏之语"。现在为了显示这种说法善巧，所以说"适时"等。因为在由问答等而生起的语言事项中，观察一向等解说的区分，依时机适当地显示建立、因由、譬喻、说明等，以有限定范围的方式，包含广大、甚深、殊胜、究竟义理的开展的话语，依智力而如实使他人建立于法，称为"善巧说法"。应如此理解这里的义理。
如此依次分别七个根本学处后，为了通过根防护和警寤修习来显示断除贪等，经文提出这些并以分别戒行的方式进行，为了解释其义而说"种子群和生物群的损害"等。其中，种子的集合称为种子群。已生、已出现的树木、灌木、藤蔓等的集合称为生物群。难道树木等因为无心而不是生命吗？无心性应从无震动、切断后再生、与[四生]不同种类、不属于四生而知。生长在珊瑚、岩石、盐等中也可见，所以这不是它们有生命的理由。它们的感官认知只是想象而已，如榕树等的睡眠，怀胎等也是如此。那么为什么要求远离伤害种子群和生物群呢？因为这适合沙门，也为了保护居住其中的众生。因此说："愚人啊！人们对树木有生命想"等。
根本即种子称为根本种子，也可解释为"以根本为种子的"。其他情况也是这样理解。"节种子"是指节部的种子。因为在其他因缘和合时能生起同类果，作为特殊因，所以"种子"这个词固定用于能发芽的实果，为了完成这个意思，在某些根等处也运用。为了区别于根等，用一个"种子"字特指，说"种子种子"，如"色色、苦苦"等。

4.327) ca yathā. Kasmā panettha bījagāmabhūtagāmaṃ uddharitvā bījagāmo eva niddiṭṭhoti? Na kho panetaṃ evaṃ daṭṭhabbaṃ, nanu avocumhā ‘‘mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabīja’’nti. Tattha purimena bījagāmo niddiṭṭho, dutiyena bhūtagāmo. Duvidhopesa mūlabījañca mūlabījañca mūlabījanti sāmaññaniddesena, ekasesanayena vā uddiṭṭhoti veditabbo. Tenevāha ‘‘pañcavidhassā’’tiādi. Nīlatiṇarukkhādikassāti allatiṇassa ceva allarukkhādikassa ca. Ādi-saddena osadhigacchalatādīnaṃ saṅgaho.

Ekaṃ bhattaṃ ekabhattaṃ, taṃ assa atthīti ekabhattiko. So pana rattibhojanenapi siyāti tannivattanatthaṃ āha ‘‘rattūparato’’ti. Evampi aparaṇhabhojīpi siyā ekabhattikoti tannivattanatthaṃ ‘‘virato vikālabhojanā’’ti vuttaṃ. Aruṇuggamanato paṭṭhāya yāva majjhanhikā ayaṃ buddhādīnaṃ ariyānaṃ āciṇṇasamāciṇṇo bhojanassa kālo nāma, tadañño vikālo. Aṭṭhakathāyaṃ pana dutiyapadena rattibhojanassa paṭikkhittattā ‘‘atikkante majjhanhike yāva sūriyatthaṅgamanā bhojanaṃ vikālabhojanaṃ nāmā’’ti vuttaṃ.

Dārumāsakoti ye vohāraṃ gacchantīti iti-saddena evaṃpakāre dasseti. Aññehi gāhāpane upanikkhittasādiyane ca paṭiggahaṇattho labbhatīti ‘‘neva taṃ uggaṇhāti, na uggahāpeti, na upanikkhittaṃ sādiyatī’’ti vuttaṃ. Atha vā tividhaṃ paṭiggahaṇaṃ kāyena, vācāya, manasāti. Tattha kāyena paṭiggahaṇaṃ uggaṇhanaṃ, vācāya paṭiggahaṇaṃ uggahāpanaṃ, manasā paṭiggahaṇaṃ sādiyananti tividhampi paṭiggahaṇaṃ ekajjhaṃ gahetvā paṭiggahaṇāti vuttanti āha ‘‘neva taṃ uggaṇhātī’’tiādi. Esa nayo āmakadhaññapaṭiggahaṇātiādīsupi. Nīvārādiupadhaññassa sāliādimūladhaññantogadhattā vuttaṃ ‘‘sattavidhassā’’ti. ‘‘Anujānāmi, bhikkhave, pañca vasāni bhesajjāni acchavasaṃ, macchavasaṃ, susukāvasaṃ, sūkaravasaṃ, gadrabhavasa’’nti (mahāva. 262) vuttattā idaṃ odissa anuññātaṃ nāma. Tassa pana ‘‘kāle paṭiggahita’’nti (mahāva. 262) vuttattā paṭiggahaṇaṃ vaṭṭati sati paccayeti āha ‘‘aññatra odissa anuññātā’’ti.

Sāruppena vañcanaṃ rūpakūṭaṃ, patirūpena vañcanāti attho. Aṅgena attano sarīrāvayavena vañcanaṃ aṅgakūṭaṃ. Gaṇhanavasena vañcanaṃ gahaṇakūṭaṃ. Paṭicchannaṃ katvā vañcanaṃ paṭicchannakūṭaṃ. Akkamatīti nippīḷeti, pubbabhāge akkamatīti sambandho. Hadayanti nāḷiādimānabhājanānaṃ abbhantaraṃ. Telādīnaṃ nāḷiādīhi minanakāle ussāpitā sikhāyeva sikhābhedo, tassā hāpanaṃ. Kecīti sārasamāsācariyā uttaravihāravāsino ca.

Vadhoti muṭṭhippahārakasātāḷanādīhi hiṃsanaṃ, viheṭhananti attho. Viheṭhanatthopi hi vadha-saddo dissati ‘‘attānaṃ vadhitvā vadhitvā rodatī’’tiādīsu. Yathā hi apaṭiggahabhāvasāmaññe satipi pabbajitehi appaṭiggahitabbavatthuvisesabhāvasandassanatthaṃ itthikumāridāsidāsādayo vibhāgena vuttā, evaṃ parassaharaṇabhāvato adinnādānabhāvasāmaññe satipi tulākūṭādayo adinnādānavisesabhāvadassanatthaṃ vibhāgena vuttā. Na evaṃ pāṇātipātapariyāyassa vadhassa puna gahaṇe payojanaṃ atthi, tattha sayaṃkāro, idha paraṃkāroti ca na sakkā vattuṃ ‘‘kāyavacippayogasamuṭṭhāpikā cetanā chappayogā’’ti (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
为什么这里提出种子群和生物群后只说明种子群呢？这不应该这样理解，难道我们没有说过"根本即种子称为根本种子，也可解释为'以根本为种子的'"吗？其中，前者指种子群，后者指生物群。这两种都应理解为通过共相说明或省略法来表述"根本种子和根本种子即是根本种子"。因此说"五种"等。"蓝草树木等"是指新鲜的草和新鲜的树木等。"等"字包括药草、灌木、藤蔓等。
一餐即是一食，有此称为一食者。但这也可能包括夜食，为了排除这种情况而说"离夜食"。即使这样，下午食者也可能是一食者，为了排除这种情况而说"离非时食"。从日出到中午这是佛陀等圣者们惯常的食时，其他时间是非时。在注释书中，因为第二句已否定夜食，所以说"过了中午直到日落的食用称为非时食"。
"木制度量器"即是指那些通行的，以"等"字显示这样的种类。因为在他人取用和默许存放时可得到接受的意思，所以说"既不自取，也不教人取，也不默许存放"。或者说，接受有三种：身、语、意。其中，身体接受是取用，语言接受是使人取用，意识接受是默许，合这三种接受为一说为"接受"，所以说"既不自取"等。这个方法在接受生谷等处也是一样。因为糜子等副谷包含在稻等主谷之中，所以说"七种"。因为说"比丘们，我允许五种脂肪药：熊脂、鱼脂、鳄鱼脂、猪脂、驴脂"，这称为特别允许。但因为说"适时接受"，所以在有因缘时可以接受，因此说"除了特别允许外"。
以相似形态欺骗称为形相诈，即以假相欺骗的意思。以肢体即自己的身体部分欺骗称为肢体诈。以拿取方式欺骗称为取诈。以隐藏方式欺骗称为隐藏诈。"压"是指压迫，在前分压是其意思。"内部"是指量筒等度量器的内部。在用量筒等测量油等时竖起的尖顶就是尖顶差异，即减少它。"有些人"是指精要集作者和北寺住者。
"杀害"是指以拳打、鞭打等方式伤害，即是恼害的意思。因为"杀害"字也可见于表示恼害的意思，如"打击自己而哭泣"等。就像虽然有不接受的共相，但为了显示出家者不应接受的特殊事物，所以分别说明妇女、少女、女奴、男奴等；同样地，虽然有从他人取的共相即不与取的共相，但为了显示秤诈等是不与取的特殊形式，所以分别说明。而杀生的同义词"杀害"再次提及并无用处，也不能说这里是自作，那里是他作，因为"由身语行为引发的思有六种行为"。

1.10) vacanato, tasmā yathāvutto evamettha attho yutto. Aṭṭhakathāyaṃ pana ‘‘vadhoti māraṇa’’nti vuttaṃ. Tampi pothanameva sandhāyāti ca sakkā viññātuṃ māraṇasaddassa vihiṃsanepi dissanato.

Cīvarapiṇḍapātānaṃ yathākkamaṃ kāyakucchipariharaṇamattajotanāyaṃ avisesato aṭṭhannaṃ parikkhārānaṃ tappayojanatā sambhavatīti dassento ‘‘te sabbepī’’tiādimāha. Etepīti navaparikkhārikādayopi appicchā ca santuṭṭhā ca. Na hi tattakena mahicchatā asantuṭṭhitā hotīti.

Catūsu disāsu sukhaṃ viharati, tato eva sukhavihāraṭṭhānabhūtā catasso disā assa santīti cātuddiso. Tattha cāyaṃ satte vā saṅkhāre vā bhayena nappaṭihaññatīti appaṭigho. Dvādasavidhassa santosassa vasena santussanato santussamāno. Itarītarenāti uccāvacena parissayānaṃ bāhirānaṃ sīhabyagghādīnaṃ, abbhantarānañca kāmacchandādīnaṃ kāyacittūpaddavānaṃ abhibhavanato parissayānaṃ sahitā. Bandhanabhāvakarabhayābhāvena acchambhi. Eko asahāyo. Tato eva khaggamigasiṅgasadisatāya khaggavisāṇakappo careyyāti attho.

Chinnapakkho, asañjātapakkho vā sakuṇo gantuṃ na sakkotīti pakkhi-saddena visesetvā sakuṇo pāḷiyaṃ vuttoti āha ‘‘pakkhayutto sakuṇo’’ti. Yassa sannidhikāraparibhogo kiñci ṭhapetabbaṃ sāpekkhāṭhapanañca natthi, tādiso ayaṃ bhikkhūti dassento ‘‘ayametthasaṅkhepattho’’tiādimāha. Ariyanti apenti tato dosā, tehi vā ārakāti ariyoti āha ‘‘ariyenāti niddosenā’’ti. Ajjhattanti attani. Niddosasukhanti nirāmisasukhaṃ kilesavajjarahitattā.

Yathāvutte sīlasaṃvare patiṭṭhitasseva indriyasaṃvaro icchitabbo tadadhiṭṭhānato tassa ca paripālakabhāvatoti vuttaṃ ‘‘so iminā ariyena sīlakkhandhena samannāgato bhikkhū’’ti. Sesapadesūti ‘‘na nimittaggāhī hotī’’tiādipadesu. Ayaṃ panettha saṅkhepattho – na nimittaggāhīti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti, diṭṭhamatteyeva saṇṭhāti. Nānubyañjanaggāhīti kilesānaṃ anu anu byañjanato pākaṭabhāvakaraṇato anubyañjanantiladdhavohāraṃ hatthapādasitahasitakathitavilokitādibhedaṃ ākāraṃ na gaṇhāti. Yaṃ tattha bhūtaṃ, tadeva gaṇhāti. Yatvādhikaraṇamenantiādimhi yaṃkāraṇā yassa cakkhundriyāsaṃvarassa hetu etaṃ puggalaṃ satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃ ete abhijjhādayo dhammā anvassaveyyuṃ anuppabandheyyuṃ. Tassa saṃvarāya paṭipajjatīti tassa cakkhundriyassa satikavāṭena pidahanatthāya paṭipajjati. Evaṃ paṭipajjantoyeva ca ‘‘rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’ti vuccati. Sotena saddaṃ sutvātiādīsupi eseva nayo. Evamidaṃ saṅkhepato rūpādīsu kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ indriyasaṃvaraṃ sīlaṃ veditabbaṃ. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāsu (visuddhi. mahāṭī. 

我来将这段巴利文直译成简体中文：
因为说"由身语行为引发的思有六种行为"，所以这里适合前面所说的意思。但在注释书中说"杀害即杀死"。这也可以理解为指打击，因为"杀死"这个词也可见于表示伤害的意思。
为了显示衣食只是为了维护身体和肚腹，一般而言八种资具都有这个用途，所以说"这一切"等。"这些"是指九资具等者也是少欲和知足。因为仅有这些并不构成多欲不知足。
在四方安乐居住，因此有四方作为安乐住处，所以称为四方者。在此，他对众生或诸行不因恐惧而排斥，所以无碍。因为依十二种知足而知足，所以称为知足。"以种种"是指因为克服高低的外在危险如狮子虎豹等，和内在的欲贪等身心危害，所以能忍受危难。因为没有造成束缚的恐惧所以无畏。独一即无伴。因此如犀牛角一般独行，这是其意思。
断翅或未生翅的鸟不能飞行，所以在经文中用"有翅"来特指鸟，因此说"具翅之鸟"。显示这位比丘是不储存受用、无所存放、无期待存放的人，所以说"这里的略义"等。"圣"是指从此远离过失，或远离彼等[过失]，所以说"圣即无过"。"内在"是指在自身。"无过之乐"是指无染之乐，因为远离烦恼过失。
已经安住在如上所说的戒律防护者才能获得根防护，因为这是它的基础，也因为这能保护它，所以说"具足这圣戒蕴的比丘"。"其余句"是指"不取相"等句。这里的略义是：不取相即不取女人男人相或净相等作为烦恼对象的相，只在见到的范围内安住。不取随相即不取因为一再显示烦恼而称为随相的手足、微笑、谈话、观看等种种形态。只取其中的真实。在"由于这个原因"等中，因为这个缘故，由于这个眼根不防护的原因，这个人以念的门闩不防护眼根，成为未关闭眼门而住时，这些贪等法会随流、相续。为了他的防护而修习，即为了以念的门闩关闭那个眼根而修习。如此修习者即称为"护眼根，在眼根上生起防护"。在"耳闻声"等处也是这个道理。如此应知这防护根的戒略说是以避免在色等上取烦恼相续的相等为特相。这是这里的略说，详细则在清净道论的注释中。

1.13) vuttanayeneva veditabbo. Kilesehi anavasittasukhantiādīsu rūpādīsu nimittādiggāhaparivajjanalakkhaṇattā indriyasaṃvarassa kilesehi anavasittasukhatā avikiṇṇasukhatā cassa vuttā.

Abhikkamanaṃ abhikkanto, purato gamanaṃ. Paṭikkamanaṃ paṭikkanto, paccāgamanaṃ. Tadubhayampi catūsu iriyāpathesu labbhati. Gamane tāva purato kāyaṃ abhiharanto abhikkamati nāma, paṭinivattento paṭikkamati nāma. Ṭhānepi ṭhitakova kāyaṃ purato oṇamanto abhikkamati nāma, pacchato apanāmento paṭikkamati nāma. Nisajjāyapi nisinnakova āsanassa purimaaṅgābhimukho saṃsaranto abhikkamati nāma, pacchimaṃ aṅgappadesaṃ paccāsaṃsaranto paṭikkamati nāma. Nipajjāyapi eseva nayo.

Sātthakasampajaññantiādīsu samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattaṃ ñāṇaṃ. Dhammato vaḍḍhisaṅkhātena saha atthena vattatīti sātthakaṃ, abhikkantādisātthakassa sampajaññaṃ sātthakasampajaññaṃ. Sappāyassa attano upakārāvahassa sampajaññaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññatthāpi pavattesu avijahitakammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ. Abhikkamādīsu asammuyhanameva sampajaññaṃ asammohasampajaññaṃ. Tattha (dī. ni. aṭṭha. 1.214; ma. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
[继续前文]在清净道论注释中所说方法中可知。在"不为烦恼所浸的乐"等中，因为根防护是以避免在色等上取相等为特相，所以说它的乐是不为烦恼所浸、不散乱的乐。
向前行是前进，即向前走。回转是后退，即返回。这两者都可用于四种威仪。首先在行走时，向前运动身体称为前进，转回称为后退。在站立时，即使站着，向前倾身称为前进，向后仰身称为后退。在坐时，即使坐着，向座位前部移动称为前进，向后部移动称为后退。在卧时也是这个道理。
在"有益正知"等中，全面地、以种种方式，或殊胜地、特别地了知称为正知，正知的状态是正知性，即如此运作的智。与法增长所说的利益俱行称为有益，对前进等有益的正知是有益正知。对适宜的、能带来自身利益的正知是适宜正知。在前进等的乞食行处，以及其他处所中，对不舍弃业处所说的行处的正知是行处正知。在前进等中不迷惑的正知是不痴正知。其中（在长部注释、中部注释.......）

1.109) abhikkamanacitte uppanne cittavaseneva agantvā ‘‘kinnu me ettha gatena attho atthi natthī’’ti atthānatthaṃ pariggahetvā atthapariggahaṇaṃ sātthakasampajaññaṃ. Tattha ca atthoti cetiyadassanabodhidassanasaṅghadassanatheradassanaasubhadassanādivasena dhammato vaḍḍhi. Cetiyaṃ vā bodhiṃ vā disvāpi hi buddhārammaṇaṃ, saṅghadassanena saṅghārammaṇaṃ pītiṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti. There disvā tesaṃ ovāde patiṭṭhāya asubhaṃ disvā tattha paṭhamajjhānaṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti, tasmā etesaṃ dassanaṃ ‘‘sātthaka’’nti vuttaṃ. Keci pana ‘‘āmisatopi vaḍḍhi atthoyeva taṃ nissāya brahmacariyānuggahāya paṭipannattā’’ti vadanti.

Tasmiṃ pana gamane sappāyāsappāyaṃ pariggahetvā sappāyapariggaṇhanaṃ sappāyasampajaññaṃ. Seyyathidaṃ – cetiyadassanaṃ tāva sātthaṃ. Sace pana cetiyassa mahāpūjāya dasadvādasayojanantare parisā sannipatanti, attano vibhavānurūpaṃ itthiyopi purisāpi alaṅkatapaṭiyattā cittakammarūpakāni viya sañcaranti. Tatra cassa iṭṭhe ārammaṇe lobho, aniṭṭhe paṭigho, asamapekkhane moho uppajjati, kāyasaṃsaggāpattiṃ vā āpajjati, jīvitabrahmacariyānaṃ vā antarāyo hoti. Evaṃ taṃ ṭhānaṃ asappāyaṃ hoti, vuttappakāraantarāyābhāve sappāyaṃ. Bodhidassanepi eseva nayo. Saṅghadassanampi sātthaṃ. Sace pana antogāme mahāmaṇḍapaṃ kāretvā sabbarattiṃ dhammassavanaṃ karontesu manussesu vuttappakāreneva janasannipāto ceva antarāyo ca hoti. Evaṃ taṃ ṭhānaṃ asappāyaṃ, antarāyābhāve sappāyaṃ. Mahāparisāparivārānaṃ therānaṃ dassanepi eseva nayo. Asubhadassanampi sātthaṃ maggaphalādhigamahetubhāvato. Dantakaṭṭhatthāya sāmaṇeraṃ gahetvā gatadaharabhikkhuno vatthupettha kathetabbaṃ. Evaṃ sātthampi panetaṃ purisassa mātugāmāsubhaṃ asappāyaṃ, mātugāmassa ca purisāsubhaṃ. Sabhāgameva sappāyanti evaṃ sappāyapariggaṇhanaṃ sappāyasampajaññaṃ nāma.

Evaṃ pariggahitasātthakasappāyassa pana aṭṭhatiṃsāya kammaṭṭhānesu attano cittaruciyaṃ kammaṭṭhānasaṅkhātaṃ gocaraṃ uggahetvā bhikkhācāragocare taṃ gahetvāva gamanaṃ gocarasampajaññaṃ nāma.


我来将这段巴利文直译成简体中文：
当生起前进的心时，不仅仅随心而行，而是思考"我去那里是否有意义"，这样审察有无意义的思考是有益正知。其中，意义是指通过见塔、见菩提树、见僧团、见长老、见不净等而在法上增长。因为见到佛塔或菩提树而缘佛生起欢喜，见僧团而缘僧生起欢喜，观察那欢喜的生灭而证得阿罗汉果。见到长老后，依止他们的教诫，见到不净相后，在那里生起初禅，观察它的生灭而证得阿罗汉果，因此说这些见是"有益"。有些人说："即使物质的增长也是有益，因为依靠它而修习以支持梵行。"
在那行走中，审察适宜与不适宜，把握适宜是适宜正知。这就是说：首先见塔是有益的。但如果在塔的大供养时，在十二由旬内的人们聚集，男女依各自的能力装扮打扮，如画像一般来回走动。在那里他对可意所缘生贪，对不可意所缘生瞋，对无关所缘生痴，或违犯身触戒，或对生命和梵行造成障碍。如此这个场所是不适宜的，若无上述障碍则是适宜的。在见菩提树时也是这个道理。见僧团也是有益的。但如果在村内建大帐篷，人们整夜听法，如前所说般人群聚集并有障碍。如此这个场所是不适宜的，无障碍时则是适宜的。在见有大众围绕的长老时也是这个道理。见不净相也是有益的，因为能导致证得道果。这里应该讲述带沙弥去取牙签的年轻比丘的故事。如此，虽然是有益的，但对男人来说女人的不净相是不适宜的，对女人来说男人的不净相是不适宜的。只有同性的不净相才适宜。如此审察适宜称为适宜正知。
对于已如此把握有益和适宜的人，在三十八种业处中选取适合自己心意的业处作为行处，在乞食行处中带着它而行，这称为行处正知。


Abhikkamādīsu pana asammuyhanaṃ asammohasampajaññaṃ. Taṃ evaṃ veditabbaṃ – idha bhikkhu abhikkamanto vā paṭikkamanto vā yathā andhaputhujjanā abhikkamādīsu ‘‘attā abhikkamati, attanā abhikkamo nibbattito’’ti vā, ‘‘ahaṃ abhikkamāmi, mayā abhikkamo nibbattito’’ti vā sammuyhanti, tathā asammuyhanto ‘‘abhikkamāmī’’ti citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati, iti cittakiriyavāyodhātuvipphāravasena ayaṃ kāyasammato aṭṭhisaṅghāṭo abhikkamati, tassevaṃ abhikkamato ekekapaduddharaṇe pathavīdhātu, āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. Tathā atiharaṇavītiharaṇesu. Vossajjane tejodhātu, vāyodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā balavatiyo. Tathā sannikkhepanasannirumbhanesu. Tattha uddharaṇe pavattā rūpārūpadhammā atiharaṇaṃ na pāpuṇanti, tathā atiharaṇe pavattā vītiharaṇaṃ, vītiharaṇe pavattā vossajjanaṃ, vossajjane pavattā sannikkhepanaṃ, sannikkhepane pavattā sannirumbhanaṃ na pāpuṇanti. Tattha tattheva pabbapabbaṃ sannisandhi odhiodhi hutvā tattakapāle pakkhittatilaṃ viya paṭapaṭāyantā bhijjanti. Tattha ko eko abhikkamati, kassa vā ekassa abhikkamanaṃ? Paramatthato hi dhātūnaṃyeva gamanaṃ, dhātūnaṃ ṭhānaṃ, dhātūnaṃ nisajjanaṃ, dhātūnaṃ sayanaṃ. Tasmiṃ tasmiñhi koṭṭhāse saddhiṃ rūpena –

‘‘Aññaṃ uppajjate cittaṃ, aññaṃ cittaṃ nirujjhati;

Avīcimanusambandho, nadīsotova vattatī’’ti. (dī. ni. aṭṭha. 1.214; ma. ni. aṭṭha. 1.109; saṃ. ni. aṭṭha. 3.

我来将这段巴利文直译成简体中文：
在前进等中不迷惑是不痴正知。应当这样理解：在这里，比丘在前进或后退时，不像凡夫那样在前进等动作中迷惑地认为"我在前进，由我产生前进"或"我在前进，由我产生前进"，而是当"我要前进"的心生起时，与那心一起生起由心所引发的风界，产生表示[动作]。如此依心的作用和风界的扩散，这被认为是身体的骨架前进。当它如此前进时，在每一脚的提起中，地界、水界这两界微弱缓慢，其余两界强盛有力。在移动和跨越时也是如此。在放下时，火界和风界这两界微弱缓慢，其余两界强盛有力。在安置和固定时也是如此。其中在提起时生起的色法和非色法不能到达移动，同样地，在移动时生起的[不能到达]跨越，在跨越时生起的[不能到达]放下，在放下时生起的[不能到达]安置，在安置时生起的[不能到达]固定。在每一节每一段中，成为各自的连接和界限，如同放在热锅上的芝麻一样劈啪作响而破碎。其中谁在前进？或是谁的前进？因为从究竟义来说，只是诸界的行走，诸界的站立，诸界的坐，诸界的卧。在每一部分中与色法一起：
"一个心生起，
另一心灭去；
相续无间断，
如河流般行。"
（长部注释、中部注释、相应部注释）

5.368);

Evaṃ abhikkamādīsu asammuyhanaṃ asammohasampajaññaṃ nāmāti. Paccayasampattinti paccayapāripūriṃ. Ime cattāroti sīlasaṃvaro, santoso, indriyasaṃvaro, satisampajaññanti ime cattāro araññavāsassa sambhārā . Vattabbataṃ āpajjatīti ‘‘asukassa bhikkhuno araññe tiracchānagatānaṃ viya vanacarakānaṃ viya ca nivāsamattameva, na araññavāsānucchavikā kāci sammāpaṭipattī’’ti apavādavasena vattabbataṃ, āraññakehi vā tiracchānagatehi vanacarakavisabhāgajanehi vippaṭipattivasena vatthabbataṃ āpajjati. Bheravasaddaṃ sāventi, tāvatā apalāyantānaṃ hatthehi sīsaṃ…pe… karonti. Kāḷakasadisattā kāḷakaṃ, vītikkamasaṅkhātaṃ thullavajjaṃ. Tilakasadisattā tilakaṃ, micchāvitakkasaṅkhātaṃ aṇumattavajjaṃ. Tanti pītiṃ. Vibhūtabhāvena upaṭṭhānato khayato sammasanto.

Vivittanti janavivittaṃ. Tenāha ‘‘suñña’’nti. Taṃ pana janasaddanigghosābhāvena veditabbaṃ saddakaṇṭakattā jhānassāti āha ‘‘appasaddaṃ appanigghosanti attho’’ti. Etadevāti nissaddataṃyeva. Vihāro pākāraparicchinno sakalo āvāso. Aḍḍhayogo dīghapāsādo, ‘‘garuḷasaṇṭhānapāsādo’’tipi vadanti. Pāsādo caturassapāsādo. Hammiyaṃ muṇḍacchadanapāsādo. Aṭṭo paṭirājūnaṃ paṭibāhanayoggo catuppañcabhūmako patissayaviseso. Māḷo ekakūṭasaṅgahito anekakoṇavanto patissayaviseso. Aparo nayo – vihāro nāma dīghamukhapāsādo. Aḍḍhayogo ekapassacchadanakasenāsanaṃ. Tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā. Etena taṃ ekapassacchadanakaṃ hoti. Pāsādo nāma āyatacaturassapāsādo. Hammiyaṃ muṇḍacchadanaṃ candikaṅgaṇayuttaṃ. Guhā nāma kevalā pabbataguhā. Leṇaṃ dvārabaddhaṃ pabbhāraṃ. Maṇḍapoti sākhāmaṇḍapo. Āvasathabhūtaṃ senāsanaṃ viharitabbaṭṭhena vihārasenāsanaṃ. Masārakādi mañcapīṭhaṃ tattha attharitabbabhisi upadhānañca mañcapīṭhasambandhato mañcapīṭhasenāsanaṃ. Cimilikādi bhūmiyaṃ santharitabbatāya santhatasenāsanaṃ. Abhisaṅkhatābhāvato kevalaṃ sayanassa nisajjāya ca okāsabhūtaṃ rukkhamūlādi paṭikkamitabbaṭṭhānaṃ okāsasenāsanaṃ. Senāsanaggahaṇena gahitamevāti ‘‘vivittaṃ senāsana’’nti iminā senāsanaggahaṇena gahitameva sāmaññajotanābhāvato.

Yadi evaṃ kasmā ‘‘arañña’’nti vuttanti āha ‘‘imassa panā’’tiādi. Bhikkhunīnaṃ vasena āgatanti idaṃ vinaye tathā āgataṃ sandhāya vuttaṃ , abhidhammepi (vibha. 529) pana ‘‘araññanti nikkhamitvā bahi indakhilā sabbametaṃ arañña’’nti āgatameva. Tattha hi yaṃ na gāmappadesantogadhaṃ, taṃ araññanti nippariyāyavasena tathā vuttaṃ. Dhutaṅganiddese (visuddhi. 

我来将这段巴利文直译成简体中文：
如此在前进等中不迷惑称为不痴正知。"资具圆满"是指资具完具。"这四种"是指戒律防护、知足、根防护、念正知这四种住林资具。"受到责备"是指"某某比丘在林中仅如野兽或林人般住，没有适合林住的正确修行"，遭受这样的诽谤，或者因为与林住者、野兽、与林住不相应的人违背而受到责备。发出可怕的声音，对于不逃跑者就用手[做动作]到头......。因为像黑点所以称为黑点，即所说的粗重过失。因为像芝麻点所以称为芝麻点，即所说的微细过失。"它"是指喜。因为以明显的方式现起而从灭尽观察。
"远离"是指远离人群。因此说"空"。由于禅定以声音为障碍，这应从没有人声噪音来理解，所以说"意思是少声少噪"。"正是这个"就是指无声。寺院是指被墙所围的整个住处。"单边屋"是指长殿，也有人说是"金翅鸟形状的殿堂"。"殿"是指四方形的殿堂。"重阁"是指平顶的殿堂。"望楼"是指能防护敌王的四五层特殊住所。"圆屋"是指有一个尖顶和多个角的特殊住所。另一种解释：寺院是指长面殿堂。单边屋是指单边有屋顶的住所。据说它一边墙较高，另一边较低，因此它是单边有屋顶的。殿是指长方形殿堂。重阁是指平顶且有月光庭院的。洞是指纯粹的山洞。岩庐是指有门的岩洞。亭是指树枝棚。作为住处的住所因为可居住而称为住所住处。有腿床椅等，以及要在其上铺设的褥垫枕头，因为与床椅相关而称为床椅住处。席等因为要铺设在地上而称为铺具住处。因为不是特别建造的，仅作为躺卧和坐的场所的树下等退隐处所称为场所住处。已经被"住处"一词所包含，因为在"远离的住处"这句中的"住处"一词已经以一般含义包含了。
如果这样，为什么说"林野"呢？所以说"但这个"等。"依比丘尼而来"，这是说在律中如此来，但在阿毗达摩中也说"林野是指出了界标外的一切都是林野"。因为在那里，凡是不包括在村落范围内的，从无比喻的意义上说是林野。在头陀支解释（清净道）;

1.31) yaṃ vuttaṃ, taṃ yuttaṃ, tasmā tattha vuttanayena gahetabbanti adhippāyo. Rukkhamūlanti rukkhasamīpaṃ. Vuttañhetaṃ ‘‘yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’nti. Sela-saddo avisesato pabbatapariyāyoti katvā vuttaṃ ‘‘pabbatanti sela’’nti, na silāmayameva. Paṃsumayādiko hi tividhopi pabbato evāti. Vivaranti dvinnaṃ pabbatānaṃ mitho āsannatare ṭhitānaṃ ovarakādisadisaṃ vivaraṃ. Ekasmiṃyeva vā pabbate. Umaṅgasadisanti suduṅgāsadisaṃ. Manussānaṃ anupacāraṭṭhānanti pakatisañcāravasena manussehi na sañcaritabbaṭṭhānaṃ. Ādi-saddena ‘‘vanapatthanti vanasaṇḍānametaṃ senāsanānaṃ adhivacanaṃ. Vanapatthanti bhiṃsanakānametaṃ. Vanapatthanti salomahaṃsānametaṃ. Vanapatthanti pariyantānametaṃ. Vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana’’nti (vibha. 531) imaṃ pāḷippadesaṃ saṅgaṇhāti. Acchannanti kenaci chadanena antamaso rukkhasākhāyapi na chāditaṃ. Nikkaḍḍhitvāti nīharitvā. Pabbhāraleṇasadiseti pabbhārasadise, leṇasadise vā.

Piṇḍapātapariyesanaṃ piṇḍapāto uttarapadalopenāti āha ‘‘piṇḍapātapariyesanato paṭikkanto’’ti. Pallaṅkanti ettha pari-saddo samantatoti etasmiṃ atthe, tasmā vāmoruṃ dakkhiṇoruñca samaṃ ṭhapetvā ubho pāde aññamaññaṃ sambandhe katvā nisajjā pallaṅkanti āha ‘‘samantato ūrubaddhāsana’’nti. Ūrūnaṃ bandhanavasena nisajjā pallaṅkaṃ. Ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, evaṃ ubho pāde ābhujite samiñjite katvā. Taṃ pana ubhinnaṃ pādānaṃ tathāsambandhatākaraṇanti āha ‘‘bandhitvā’’ti. Heṭṭhimakāyassa anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti ujuṃ kāyanti ettha kāya-saddo uparimakāyavisayoti āha ‘‘uparimasarīraṃ ujukaṃ ṭhapetvā’’ti. Taṃ pana ujukaṃ ṭhapanaṃ sarūpato payojanato ca dassetuṃ ‘‘aṭṭhārasā’’tiādi vuttaṃ. Na paṇamantīti na oṇamanti. Na paripatatīti na vigacchati vīthiṃ na laṅgheti, tato eva pubbenāparaṃ visesasampattiyā kammaṭṭhānaṃ vuddhiṃ phātiṃ gacchati. Parimukhanti ettha pari-saddo abhi-saddena samānatthoti āha ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Samīpattho vā pari-saddoti dassento ‘‘mukhasamīpe vā katvā’’ti āha. Ettha ca yathā ‘‘vivittaṃ senāsanaṃ bhajatī’’tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ nisīdatīti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito. ‘‘Pallaṅkaṃ ābhujitvā’’ti iminā nisajjāya daḷhabhāvo. ‘‘Parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā ārammaṇapariggahūpāyo.

Parīti pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu (dha. sa. 16, 20) viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkhamukha’’ntiādīsu viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho, tasmā pariggahitaniyyānaṃ satinti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramasatinepakkaṃ upaṭṭhapetvāti attho.


我来将这段巴利文直译成简体中文：
所说的是合理的，因此意思是应该按照那里所说的方法来理解。"树下"是指树的附近。因为这样说："正午时分，阳光照射四周的范围，在无风时树叶落下，这个范围就是树下。"因为"岩"字通常是"山"的同义词，所以说"山即是岩"，不仅指石头制成的。因为土制等三种都是山。"裂隙"是指两座山相互靠近处如房间般的空隙。或在同一座山上。"洞穴似的"是指如同地下通道。"人不行处"是指人们平常不走动的地方。"等"字包含了经文："林野是森林住处的代名词。林野是令人恐怖之处的代名词。林野是令人毛骨悚然之处的代名词。林野是边远之处的代名词。林野是人不行处的住处的代名词"这段经文。"无遮盖"是指未被任何遮盖物，乃至树枝所覆盖。"拖出"是指拉出。"如岩洞"是指如同岩洞，或如同窟。
"乞食"是省略后面部分的"乞食寻求"，所以说"从乞食寻求返回"。这里"结跏趺坐"中的"pari"字意为"周遍"，因此将左大腿和右大腿平放，两脚互相交叉而坐称为结跏趺坐，所以说"周遍绑腿而坐"。由于绑腿而坐是结跏趺坐。"盘起"是指为了结跏趺坐而将两脚盘起弯曲。这是使两脚如此相连，所以说"绑起"。因为"坐"字已表示下身端正放置，所以在"端正身"中的"身"字指上身，因此说"使上身端正"。为了显示那端正放置的本质和目的，所以说"十八"等。"不倾斜"是指不下垂。"不散乱"是指不离开，不超出轨道，因此由于前后特殊成就，业处得以增长繁荣。这里"面前"中的"pari"字与"abhi"字同义，所以说"面向业处"，意思是从外部种种所缘收摄回来，以业处为主。或者"pari"字表示"近"的意思，所以说"或置于面前"。这里如"亲近远离的住处"等显示适合修行的住处，如此"坐"显示不沉没不掉举的寂静威仪。"结跏趺坐"显示坐姿的稳固。"念现前"显示把握所缘的方法。
"pari"有把握的意思，如"引导者"等。"mukha"有出离的意思，如"空解脱门"等。因为从对治而出是出离义，所以"念现前"是指作为完全把握、舍离忘失的念，建立最上念慧。


Abhijjhāyati gijjhati abhikaṅkhati etāyāti abhijjhā, lobho. Lujjanaṭṭhenāti bhijjanaṭṭhena, khaṇe khaṇe bhijjanaṭṭhenāti attho. Vikkhambhanavasenāti ettha vikkhambhanaṃ anuppādanaṃ appavattanaṃ paṭipakkhena suppahīnattā. Pahīnattāti ca pahīnasadisataṃ sandhāya vuttaṃ jhānassa anadhigatattā. Tathāpi nayidaṃ cakkhuviññāṇaṃ viya sabhāvato vigatābhijjhaṃ, atha kho bhāvanāvasena. Tenāha ‘‘na cakkhuviññāṇasadisenā’’ti. Eseva nayoti yathā cakkhuviññāṇaṃ sabhāvena vigatābhijjhaṃ abyāpannañca na bhāvanāya vikkhambhitattā, na evamidaṃ. Idaṃ pana cittaṃ bhāvanāya parisodhitattā abyāpannaṃ vigatathinamiddhaṃ anuddhataṃ nibbicikicchañcāti attho. Purimapakatinti parisuddhapaṇḍarasabhāvaṃ. ‘‘Yā tasmiṃ samaye cittassa akalyatā’’tiādinā (dha. sa. 1162; vibha. 546) thinassa, ‘‘yā tasmiṃ samaye kāyassa akalyatā’’tiādinā (dha. sa. 1163; vibha. 546) ca middhassa abhidhamme niddiṭṭhattā vuttaṃ ‘‘thinaṃ cittagelaññaṃ, middhaṃ cetasikagelañña’’nti. Satipi hi aññamaññaṃ avippayoge cittakāyalahutādīnaṃ viya cittacetasikānaṃ yathākkamaṃ taṃtaṃvisesassa yā tesaṃ akalyatādīnaṃ visesapaccayatā, ayametesaṃ sabhāvoti daṭṭhabbaṃ. Ālokasaññīti ettha atisayattavisiṭṭhaatthiatthāvabodhakoyamīkāroti dassento āha ‘‘rattimpi…pe… samannāgato’’ti. Idaṃ ubhayanti satisampajaññamāha.

Atikkamitvāti vikkhambhanavasena pajahitvā. Kathamidaṃ kathamidanti pavattiyā kathaṃkathā, vicikicchā, sā etassa atthīti kathaṃkathī, na kathaṃkathīti akathaṃkathī, nibbicikiccho. Lakkhaṇādibhedatoti ettha ādi-saddena paccayaparihānappahāyakādīnampi saṅgaho daṭṭhabbo. Tepi hi pabhedato daṭṭhabbāti. Ucchinditvā pātentīti ettha ucchindanaṃ pātanañca tāsaṃ paññānaṃ anuppannānaṃ uppajjituṃ appadānameva. Iti mahaggatānuttarapaññānaṃ ekaccāya ca parittapaññāya anuppattihetubhūtā nīvaraṇadhammā itarāya ca samatthataṃ vihanantiyevāti ‘‘paññāya dubbalīkaraṇā’’ti vuttā. Appentoti nigamento.

Attantapasuttavaṇṇanā niṭṭhitā.

9-10. Taṇhāsuttādivaṇṇanā

199-

我来将这段巴利文直译成简体中文：
通过它贪求、渴望、希求，所以是贪欲，即贪。"坏灭义"是指破坏义，即刹那刹那破坏的意思。"镇伏方面"中，镇伏是指不生起、不转起，因为被对治所善断。说"被断"是指类似于断，因为尚未证得禅定。即便如此，这不像眼识那样本性离贪，而是通过修习。所以说"不像眼识"。"同样的方法"是指就像眼识是本性离贪、无嗔，不是通过修习而镇伏，这[心]不是这样。而这心是因为通过修习而清净，所以无嗔、离昏沉睡眠、不掉举、无疑惑。"原来的自性"是指清净光明的状态。因为在阿毗达摩中以"在那个时候心的不适业性"等定义昏沉，以"在那个时候身的不适业性"等定义睡眠，所以说"昏沉是心的病态，睡眠是心所的病态"。即使像心身轻安等心和心所不相离，如同各自特质的不适业性等是它们各自特质的特殊因，应当视为这些的自性。在"光明想"中，这个"-ī"表示特殊和殊胜义，所以说"即使在夜晚......具足"。"这两种"是指念和正知。
"超越"是指以镇伏方式断除。以"这如何、这如何"转起为疑，疑是他的特性为有疑者，非有疑者为无疑者，即无疑惑。"从相等差别"中，"等"字也应当理解为包含因缘、舍断等的差别。因为那些也应当从差别来看。"切断使倒下"中，切断和使倒下就是不让那些慧生起。如此，大种和无上慧以及某些凡夫慧的不生起因即是盖法，它们也破坏其他[慧]的能力，所以说是"使慧羸弱"。"系结"是指总结。
自我苦行经注释完毕。
9-10. 爱经等注释
199-

200. Navame tayo bhave ajjhottharitvā ṭhitaṃ ‘‘ajjhattikassa upādāya aṭṭhārasa taṇhāvicaritānī’’tiādinā vuttaṃ taṃ taṃ attano koṭṭhāsabhūtaṃ jālametissā atthīti jālinī. Tenāha ‘‘tayo vā bhave’’tiādi. Tattha tatthāti tasmiṃ tasmiṃ bhave, ārammaṇe vā. Apicātiādinā niddesanayena visattikāpadassa atthaṃ dassento niddesapāḷiyā ekadesaṃ dasseti ‘‘visamūlā’’tiādinā. Ayañhettha niddesapāḷi (mahāni. 3; cūḷani. mettagūmāṇavapucchāniddeso 22, khaggavisāṇasuttaniddeso 124) –

‘‘Visattikāti kenaṭṭhena visattikā? Visatāti visattikā, visaṭāti visattikā, visālāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā . Visaparibhogāti visattikā. Visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe kule gaṇe āvāse lābhe yase pasaṃsāya sukhe cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāre kāmadhātuyā rūpadhātuyā arūpadhātuyā kāmabhave rūpabhave arūpabhave saññibhave asaññibhave nevasaññināsaññibhave ekavokārabhave catuvokārabhave pañcavokārabhave atīte anāgate paccuppanne diṭṭhasutamutaviññātabbesu visaṭā vitthatāti visattikā’’ti.

Tattha (mahāni. aṭṭha. 3; saṃ. ni. ṭī. 1.1.1 oghataraṇasuttavaṇṇanā) visatāti vitthatā rūpādīsu tebhūmakadhammabyāpanavasena. Visaṭāti purimavacanameva ta-kārassa ṭa-kāraṃ katvā vuttaṃ. Visālāti vipulā. Visakkatīti parisahati. Ratto hi rāgavatthunā parena tāḷiyamānopi sahati, vipphandanaṃ vā ‘‘visakkana’’nti vadanti. Visaṃharatīti tathā tathā kāmesu ānisaṃsaṃ dassentī vividhehi ākārehi nekkhammābhimukhappavattito cittaṃ saṃharati saṃkhipati. Visaṃ vā dukkhaṃ, taṃ harati upanetīti attho. Aniccādiṃ niccādito gaṇhantī visaṃvādikā hoti. Dukkhanibbattakassa kammassa hetubhāvato visamūlā, visaṃ vā dukkhadukkhādibhūtā vedanā mūlaṃ etissāti visamūlā. Dukkhasamudayattā visaṃ phalaṃ etissāti visaphalā. Taṇhāya rūpādikassa dukkhassa paribhogo hoti, na amatassāti sā visaparibhogā vuttā. Sabbattha niruttivasena padasiddhi veditabbā. Yo panettha padhāno attho, taṃ dassetuṃ puna ‘‘visaṭā vā panā’’tiādi vuttaṃ.

Tantaṃ vuccati (dī. ni. ṭī. 2.95 apasādanāvaṇṇanā; saṃ. ni. ṭī. 2.

我来将这段巴利文直译成简体中文：
在第九经中，遍覆三有而住的，如"对内取的十八爱行"等所说的，那些作为自己部分的网，她有这个网，所以称为有网者。因此说"或三有"等。其中"在那里那里"是指在那个那个有中，或所缘中。以"而且"等通过义释的方法显示"黏著"一词的意思，以"毒根"等显示义释经文的一部分。这里的义释经文是：
"'黏著'为什么意义是黏著？因为蔓延故是黏著，因为扩散故是黏著，因为广大故是黏著，因为跛行故是黏著，因为收摄故是黏著，因为欺诳故是黏著，因为毒根故是黏著，因为毒果故是黏著，因为毒受用故是黏著。又那爱在色、声、香、味、触、家族、团体、住处、利养、名声、称赞、快乐、衣服、饮食、卧具、病人所需药物资具、欲界、色界、无色界、欲有、色有、无色有、有想有、无想有、非想非非想有、一蕴有、四蕴有、五蕴有、过去、未来、现在、所见闻觉知中广大遍满，故称黏著。"
其中"蔓延"是指在色等三界法中遍满的状态。"扩散"只是将前面的话的"ta"音变成"ṭa"音而说。"广大"是指广阔。"跛行"是指忍受。因为贪染者即使被他人以贪染事物殴打也忍受，或说震动为"跛行"。"收摄"是指这样那样显示欲乐的功德，以种种方式将心从出离的倾向收摄回来、缩回来。或者"毒"是苦，意思是带来苦。把无常等当作常等而执取，成为欺诳。因为是产生苦的业的因，所以是毒根；或者苦苦等的感受是她的根，所以是毒根。因为是苦集，所以毒是她的果，故称毒果。爱对色等的受用是苦，不是甘露，所以说她是毒受用。应当理解在一切处依据词源而成就词义。为了显示这里的主要意思，所以又说"又广大"等。
纺织被称为

2.60) vatthavinanatthaṃ tantavāyehi daṇḍake āsañcitvā pasāritasuttavaṭṭi ‘‘tanīyatī’’ti katvā, taṃ pana suttaṃ santānākulatāya nidassanabhāvena ākulameva gahitanti āha ‘‘tantaṃ viya ākulajāto’’ti. Saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Samānetunti pubbenāparaṃ samaṃ katvā ānetuṃ, avisamaṃ ujuṃ kātunti attho. Tantameva vā ākulaṃ tantākulaṃ, tantākulaṃ viya jāto bhūtoti tantākulakajāto. Vinanato gulāti itthiliṅgavasena laddhanāmassa tantavāyassa guṇṭhikaṃ nāma ākulabhāvena aggato vā mūlato vā duviññeyyameva khalibaddhatantasuttanti āha ‘‘gulāguṇṭhikaṃ vuccati pesakārakañjiyasutta’’nti.

Sakuṇikāti paṭapadasakuṇikā. Sā hi rukkhasākhāsu olambanakuṭavā hoti. Tañhi sā kuṭavaṃ tato tato tiṇahīrādike ānetvā tathā vinati, yathā te pesakārakañjiyasuttaṃ viya aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ vivecetuṃ vā na sakkā. Tenāha ‘‘yathā’’tiādi. Tadubhayampi ‘‘gulāguṇṭhika’’nti vuttaṃ kañjiyasuttaṃ kulāvakañca. Purimanayenevāti ‘‘evameva sattā’’tiādinā vuttanayeneva. Kāmaṃ muñjapabbajatiṇāni yathājātānipi dīghabhāvena patitvā araññaṭṭhāne aññamaññaṃ vinandhitvā ākulabyākulāni hutvā tiṭṭhanti, tāni pana na tathā dubbiveciyāni yathā rajjubhūtānīti dassetuṃ ‘‘yathā tānī’’tiādi vuttaṃ. Sesamettha heṭṭhā vuttanayameva.

Apāyāti avaḍḍhikā, sukhena, sukhahetunā vā virahitāti attho. Dukkhassa gatibhāvatoti āpāyikassa dukkhassa pavattiṭṭhānabhāvato. Sukhasamussayatoti abbhudayato. Vinipatitattāti virūpaṃ nipātattā, yathā tenattabhāvena sukhasamussayo na hoti, evaṃ nipatitattā. Itaroti saṃsāro. Nanu ‘‘apāya’’ntiādinā vuttopi saṃsāro evāti? Saccametaṃ, nirayādīnaṃ pana adhimattadukkhabhāvadassanatthaṃ apāyādiggahaṇaṃ. Gobalībaddañāyenāyamattho veditabbo.

Khandhānañca paṭipāṭīti pañcannaṃ khandhānaṃ hetuphalabhāvena aparāparappavatti. Abbocchinnaṃ vattamānāti avicchedena vattamānā. Taṃ sabbampīti taṃ ‘‘apāya’’ntiādinā vuttaṃ sabbaṃ apāyadukkhañca vaṭṭadukkhañca. Mahāsamudde vātakkhittā nāvā viyāti idaṃ paribbhamanaṭṭhānassa mahantadassanatthañceva paribbhamanassa anavaṭṭhitatādassanatthañca upamā. Yante yuttagoṇo viyāti idaṃ pana avasībhāvadassanatthañceva duppamokkhabhāvadassanatthañcāti veditabbaṃ.

‘‘Samūhaggāhoti taṇhāmānadiṭṭhīnaṃ sādhāraṇaggāho’’ti vadanti, ‘‘itthaṃ evaṃ aññathā’’ti pana visesaṃ akatvā gahaṇaṃ samūhaggāhoti daṭṭhabbo. Visesaṃ akatvāti ca anupanidhānaṃ samato asamato ca upanidhānanti imaṃ vibhāgaṃ akatvāti attho. Itthanti hi anupanidhānaṃ kathitaṃ. Evaṃ aññathāti pana samato asamato ca upanidhānaṃ. Aññaṃ ākāranti parasantānagataṃ ākāraṃ.


我来将这段巴利文直译成简体中文：
说"被织"是指由织工们将线轴悬挂在织机杆上拉开，线团则被称为"编织"，因为那线由于相续纠结而成为比喻，所以取其纠结义，因此说"如同纠结的线"。为了详细显示简略所说的义，所以说"就像"等。"使之相配"是指使前后相等而带来，意思是使之不相违、正直。或者线的纠结为线纠结，如同线纠结而生成为线纠结生。"编织线团"是依女性语尾而得名的织工的结团，由于纠结而从顶端或根部难以分辨绑结的线，所以说"线团结团称为织工的麻线"。
"鸟"是指织巢的鸟。它在树枝上悬挂巢。它从这里那里带来草茎等如此编织那巢，使得它们像织工的麻线一样，不能使顶端与顶端、根部与根部相配或分离。因此说"如"等。那两者都称为"线团结团"，即麻线和鸟巢。"如前方法"是指如"如是诸有情"等所说的方法。虽然文达草和巴巴加草天生长而倒下在林中地方，互相缠绕而成纠结混乱而住，但是它们不像成为绳索那样难以分离，为了显示这点所以说"如那些"等。这里其余如前所说的方法。
"恶趣"是指无增长，意思是离开快乐或快乐因。"因为是苦的去处"是指因为是恶趣苦的转起处。"从快乐的兴起"是指从增上。"因为堕落"是指因为异常堕落，以那个自体使快乐不能兴起，如是堕落。"其他"是指轮回。难道以"恶趣"等所说不也是轮回吗？这是真的，但是为了显示地狱等的极度苦性而说恶趣等。应当以牛的迟钝方法理解这个意思。
"诸蕴的相续"是指五蕴以因果关系相续转起。"无间断转起"是指无间断地转起。"那一切"是指以"恶趣"等所说的一切恶趣苦和轮回苦。"如被风吹动的船在大海中"这个譬喻是为了显示流转处的广大和流转的不安定。"如轭中的牛"这个则应当理解是为了显示无自在和难解脱。
说"总执取是爱、慢、见的共同执取"，应当视"如是如此异此"不作差别的执取为总执取。"不作差别"的意思是不作"不比较、相等不相等的比较"这个分别。因为"如是"说的是不比较。"如此异此"则是相等不相等的比较。"其他样态"是指存在于他相续中的样态。


Atthīti sadā saṃvijjatīti attho. Sīdatīti nassati. Saṃsayaparivitakkavasenāti ‘‘kiṃ nu kho ahaṃ siyaṃ, na siya’’nti evaṃ parivitakkavasena. Patthanākappanavasenāti ‘‘api nāma sādhu panāhaṃ siya’’nti evaṃ patthanāya kappanavasena. Suddhasīsāti taṇhāmānadiṭṭhīnaṃ sādhāraṇā sīsā. ‘‘Itthaṃ evaṃ aññathā’’ti vuttassa visesassa anissitattā ‘‘suddhasīsā’’ti vuttā. Tattha diṭṭhisīsehi diṭṭhiyā gahitāya tadavinābhāvinī taṇhā dassitā, catūhi sīsehi dvādasahi ca sīsamūlakehi mānadiṭṭhīhi ayameva taṇhā dassitāti āha ‘‘evamete…pe… taṇhāvicaritadhammā veditabbā’’ti. Nanu ca mānadiṭṭhiggāhopi idhādhippeto, yato ‘‘taṇhāmānadiṭṭhivasena samūhaggāho’’ti aṭṭhakathāyaṃ vuttaṃ, tasmā kathaṃ taṇhāvicaritānīti idaṃ vacanaṃ? Vuccate – diṭṭhimānesupi taṇhāvicaritānīti vacanaṃ aññamaññaṃ vippayogīnaṃ diṭṭhimānānaṃ taṇhāya avippayogānaṃ taṃmūlakattā tappadhānatāya katanti veditabbaṃ. Dasamaṃ uttānameva.

Taṇhāsuttādivaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

Catutthapaṇṇāsakaṃ niṭṭhitaṃ.

5. Pañcamapaṇṇāsakaṃ


(21) 1. Sappurisavaggo

1-10. Sikkhāpadasuttādivaṇṇanā

201-210. Pañcamassa paṭhame asappurisoti lāmakapuriso. Pāṇaṃ atipātetīti pāṇātipātī. Adinnaṃ ādiyatīti adinnādāyī. Kāmesu micchā caratīti kāmesumicchācārī. Musā vadatīti musāvādī. Surāmerayamajjapamāde tiṭṭhatīti surāmerayamajjapamādaṭṭhāyī. Pāṇātipāte samādapetīti yathā pāṇaṃ atipāteti, tathā naṃ tattha gahaṇaṃ gaṇhāpeti. Sesesupi eseva nayo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo yasmā sayaṃkatena ca dussīlyena samannāgato, yañca samādapitena kataṃ, tato upaḍḍhassa dāyādo, tasmā ‘‘asappurisena asappurisataro’’ti vuccati. Sappurisoti uttamapuriso. Sappurisena sappurisataroti attanā ca katena susīlyena samannāgatattā yañca samādapito karoti, tato upaḍḍhassa dāyādattā uttamapurisena uttamapurisataro. Ettha ca parena kataṃ dussīlyaṃ susīlyaṃ vā āṇattiyā attanā ca vacippayogena katanti āṇāpanavasena pasutapāpassa puññassa vā dāyādo ‘‘tato upaḍḍhassa dāyādo’’ti vutto. Dutiyādīni uttānatthāneva.

Sikkhāpadasuttādivaṇṇanā niṭṭhitā.

Sappurisavaggavaṇṇanā niṭṭhitā.

211-220. Dutiyo parisāvaggo uttānatthoyeva.

(23) 3. Duccaritavaggavaṇṇanā

221-231. Tatiyassa paṭhamādīni uttānatthāneva. Cintākavītiādīsu vatthuanusandhiubhayameva cirena cintetvā karaṇavasena cintākavi veditabbo. Kiñci sutvā sutena assutaṃ anusandhetvā karaṇavasena sutakavi, kiñci atthaṃ upadhāretvā tassa saṅkhipanavitthāraṇādivasena atthakavi yaṃkiñci parena kataṃ kabbaṃ nāṭakaṃ vā disvā taṃsadisameva aññaṃ attano ṭhānuppattikappaṭibhānena karaṇavasena paṭibhānakavi veditabbo.

Duccaritavaggavaṇṇanā niṭṭhitā.

(24) 4. Kammavaggo

1. Saṃkhittasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"存在"的意思是经常存在。"沉没"是消失。"以疑虑思维"是指以"我是否会存在,不会存在"如此思维。"以希望构想"是指以"但愿我能如是存在"如此希望的构想。"纯粹头"是指爱、慢、见的共同头。因为不依靠"如是如此异此"所说的差别,所以说"纯粹头"。其中以见头显示与见执取不相离的爱,以四头和十二头根本的慢见显示这个爱,所以说"如是应知这些爱行法"。难道这里不也意指慢见执取吗?因为在注释中说"以爱慢见而总执取",那么为什么说"爱行"这个词呢?答:对于见慢也说爱行,应当理解是因为虽然见慢相互不相离,但不离爱,以爱为根本,以爱为主而这样说。第十经义显明。
爱经等注释完毕。
大品注释完毕。
第四五十经完毕。
第五个五十经
(21)第1章 善人品
1-10. 学处经等注释
201-210.. 第五品第一经中,"非善人"是指劣人。"杀生"是指杀害生命者。"不与取"是指取未给与者。"欲邪行"是指在诸欲中行邪者。"妄语"是指说虚妄者。"住于饮酒放逸"是指住于饮酒放逸者。"教唆杀生"是指使他如此杀害生命,使他在其中执取。在其余也是这个方法。"这称为"是指这样的人,因为自己所作的不戒具足,又因所教唆而作的,是其一半的继承者,所以称为"比非善人更非善人"。"善人"是指最上人。"比善人更善人"是指因为自己所作的持戒具足,又因所教唆而作的,是其一半的继承者,所以比最上人更最上人。这里由他人所作的不戒或持戒,由命令和自己的语业所作,依命令而产生的罪或福的继承者说为"是其一半的继承者"。第二等经义显明。
学处经等注释完毕。
善人品注释完毕。
211-220.. 第二众会品义显明。
(23)第3章 恶行品注释
221-231.. 第三品第一等经义显明。在"思维诗人"等中,应知思维诗人是依长时思维事物和连接两者而作。闻诗人是依所闻而连接未闻而作,义诗人是依思惟某义而依其略说广说等而作,应知机智诗人是见他人所作的诗歌或戏剧后,依自己的场合生起的智慧而作类似的其他作品。
恶行品注释完毕。
(24)第4章 业品
1.略说经注释

232. Catutthassa paṭhame kāḷakanti malīnaṃ, cittassa appabhassarabhāvakaranti attho. Taṃ panettha kammapathappattameva adhippetanti āha ‘‘dasaakusalakammapatha’’nti. Kaṇhābhijātihetuto vā kaṇhaṃ. Tenāha ‘‘kaṇhavipāka’’nti. Apāyūpapatti manussesu ca dobhaggiyaṃ kaṇhavipāko, yaṃ tassa tamabhāvo vutto. Nibbattanatoti nibbattāpanato. Paṇḍarakanti odātaṃ, cittassa pabhassarabhāvakaranti attho. Sukkābhijātihetuto vā sukkaṃ. Tenāha ‘‘sukkavipāka’’nti. Saggūpapatti manussasobhaggiyañca sukkavipāko, yaṃ tassa jotibhāvo vutto. Ukkaṭṭhaniddesena pana ‘‘sagge nibbattanato’’ti vuttaṃ, nibbattāpanatoti attho. Missakakammanti kālena kaṇhaṃ kālena sukkanti evaṃ missakavasena katakammaṃ. Sukhadukkhavipākanti vatvā tattha sukhadukkhānaṃ pavattiākāraṃ dassetuṃ ‘‘missakakammaṃ hī’’tiādi vuttaṃ. Kammassa kaṇhasukkasamaññā kaṇhasukkābhijātihetutāyāti apacayagāmitāya tadubhayaviddhaṃsakassa kammakkhayakarakammassa idha sukkapariyāyopi icchitoti āha ‘‘ubhaya…pe… ayamettha attho’’ti. Tattha ubhayavipākassāti yathādhigatassa ubhayavipākassa. Sampattibhavapariyāpanno hi vipāko idha sukkaṃ sukkavipākoti adhippeto, na accantaparisuddho ariyaphalavipāko.

Saṃkhittasuttavaṇṇanā niṭṭhitā.

2. Vitthārasuttavaṇṇanā

233. Dutiye sabyābajjhanti vā sadukkhaṃ, attanā uppādetabbena dukkhena sadukkhanti attho, dukkhasaṃvattanikanti vuttaṃ hoti. Kāyasaṅkhārādīsu kāyadvāre gahaṇādivasena copanappattā dvādasa akusalacetanā abyābajjhakāyasaṅkhāro nāma. Vacīdvāre hanusaṃcopanavasena vacībhedappavattikā tāyeva dvādasa vacīsaṅkhāro nāma. Ubhayacopanaṃ appatvā raho cintentassa manodvāre pavattā manosaṅkhāro nāma. Iti tīsupi dvāresu kāyaduccaritādibhedā akusalā cetanāva saṅkhārāti veditabbā. Abhisaṅkharotīti āyūhati, taṃ pana āyūhanaṃ paccayasamavāyasiddhito saṅkaḍḍhitvā piṇḍanaṃ viya hoti. Sadukkhaṃ lokanti apāyalokamāha. Vipākaphassāti phassasīsena tattha vipākappavattamāha. Vemānikapetāti idaṃ bāhullato vuttaṃ, itaresampi vinipātikānaṃ kālena sukhaṃ, kālena dukkhaṃ hoti. Tassa pahānāyāti tassa yathāvuttassa kammassa anuppattidhammatāpādanāya. Yā cetanāti yā apacayagāminicetanā. Tenevāha ‘‘vivaṭṭagāminī maggacetanā veditabbā’’ti.

Vitthārasuttavaṇṇanā niṭṭhitā.

3-9. Soṇakāyanasuttādivaṇṇanā

234-240. Tatiye purimāni, bhante, divasāni purimatarānīti ettha hiyyo divasaṃ purimaṃ nāma, tato paraṃ purimataranti āha ‘‘atītānantaradivasato paṭṭhāyā’’tiādi. Iti imesu dvīsu pavattito yathākkamaṃ purimapurimatarabhāvo dassito. Evaṃ santepi yadettha ‘‘purimatara’’nti vuttaṃ, tato pabhuti yaṃ yaṃ oraṃ, taṃ taṃ purimaṃ. Yaṃ yaṃ paraṃ, taṃ taṃ purimataraṃ orapārabhāvassa viya purimatarabhāvassa ca apekkhāsiddhattā. Sesaṃ vuttanayameva. Catutthādīni uttānatthāneva.

Soṇakāyanasuttādivaṇṇanā niṭṭhitā.

10-11. Samaṇasuttādivaṇṇanā

241-2. Dasame sesapadesupīti ‘‘idha dutiyo samaṇo’’tiādīsu sesapadesupi. Yathā hi ‘‘vivicceva kāmehī’’ti (dī. ni. 1.226; ma. ni. 1.271, 287, 297; saṃ. ni. 2.152; a. ni. 

我来将这段巴利文直译成简体中文：
232. 第四品第一经中,"黑"是指染污,意思是使心不光明。这里是指达到业道程度,所以说"十不善业道"。或因黑生起之因而为黑。所以说"黑异熟"。恶趣生和人间的不幸是黑异熟,说为其黑暗性。"生起"是指使生起。"白"是指清净,意思是使心光明。或因白生起之因而为白。所以说"白异熟"。天趣生和人间的幸运是白异熟,说为其光明性。但以最胜说为"在天界生起",意思是使生起。"杂业"是指有时黑有时白如此以杂方式所作的业。说"乐苦异熟"后,为了显示其中乐苦的转起方式而说"因为杂业"等。业的黑白名称是因为黑白生起之因,所以说"两种...这是这里的意思"。其中"两种异熟"是指已得的两种异熟。这里以白、白异熟是指属于善趣有的异熟,不是指极其清净的圣果异熟。
略说经注释完毕。
2. 详说经注释
233. 第二经中,"有恼害"即有苦,意思是以自己应生起的苦而有苦,即说"导向苦"。在身行等中,在身门以执取等方式达到动作的十二不善思称为有恼害身行。在语门以颚动作方式生起语言的那十二种称为语行。未达到两种动作而在隐秘处思维的在意门生起的称为意行。如是应知在三门中,身恶行等差别的不善思即是诸行。"造作"是积集,那个积集因缘和合成就而如集合成团。"有苦的世间"是说恶趣世间。"异熟触"以触为首说那里的异熟生起。"时苦时乐鬼"是说多数,其他堕处有情也有时乐有时苦。"为了断彼"是为了使如所说的业达到不生起法性。"那个思"是指那个向灭思。所以说"应知是转向解脱的道思"。
详说经注释完毕。
3-9. 输拿迦耶那经等注释
234-240. 第三经中,"大德,先前诸日,更先前"这里,昨天称为先前,从那之前称为更先前,所以说"从过去近日开始"等。如是在这两者的转起中,显示依次为先前和更先前性。即使如此,这里说"更先前",从那开始,凡是此边的,那个是先前;凡是彼边的,那个是更先前,因为如此边彼边性,更先前性是依期待而成就。其余如说的方法。第四等经义显明。
输拿迦耶那经等注释完毕。
10-11. 沙门经等注释
241-2. 第十经中,"在其余句中也"是指"这里第二沙门"等其余句中。如"离开诸欲"

4.123) ettha kato niyamo ‘‘vivicca akusalehī’’ti etthāpi katoyeva hoti sāvadhāraṇaatthassa icchitabbattā, evamidhāpīti. Tenāha ‘‘dutiyādayopi hī’’tiādi. Sāmaññaphalādhigamavasena nippariyāyato samaṇabhāvoti tesaṃ vasenettha cattāro samaṇā desitā. Imasmiñhi ṭhāne cattāro phalaṭṭhakasamaṇāva adhippetā samitapāpasamaṇaggahaṇato. Kasmā panettha mahāparinibbāne viya maggaṭṭhā tadatthāya paṭipannāpi na gahitāti? Veneyyajjhāsayato. Tattha hi maggādhigamatthāya vipassanāpi ito bahiddhā natthi, kuto maggaphalānīti dassentena bhagavatā ‘‘ñāyassa dhammassa padesavattī, ito bahiddhā samaṇopi natthī’’ti (dī. ni. 2.214) vuttaṃ. Idha pana niṭṭhānappattameva taṃtaṃsamaṇabhāvaṃ gaṇhantena phalaṭṭhakasamaṇāva gahitā, maggaṭṭhato phalaṭṭho savisesaṃ dakkhiṇeyyoti. Svāyamattho dvīsu suttesu desanābhedeneva viññāyatīti. Rittāti vivittā. Tucchāti nissārā paṭipannakasārābhāvato.

Pavadanti etehīti pavādā. Diṭṭhigatikānaṃ nānādiṭṭhidīpakasamayāti āha ‘‘cattāro sassatavādā’’tiādi. Tattha cattāro sassatavādāti lābhivasena tayo, takkivasena ekoti evaṃ cattāro sassatavādā. Pubbenivāsañāṇalābhī titthiyo mandapañño anekajātisatasahassamattaṃ anussarati, majjhapañño dasa saṃvaṭṭavivaṭṭakappāni, tikkhapañño cattālīsa saṃvaṭṭavivaṭṭakappāni, na tato paraṃ. So evaṃ anussaranto ‘‘sassato attā ca loko cā’’ti abhivadati, takkī pana takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ ‘‘sassato attā ca loko cā’’ti abhivadati. Tena vuttaṃ ‘‘lābhivasena tayo, takkivasena ekoti evaṃ cattāro sassatavādā’’ti.

Sattesu saṅkhāresu ca ekaccaṃ sassatanti pavatto vādo ekaccasassatavādo. So pana brahmakāyikakhiḍḍāpadosikamanopadosikattabhāvato cavitvā idhāgatānaṃ takkino ca uppajjanavasena catubbidhoti āha ‘‘cattāro ekaccasassatavādā’’ti.

Cattāro antānantikāti ettha amati gacchati ettha vosānanti anto, mariyādā. Tappaṭisedhena ananto. Anto ca ananto ca antānanto sāmaññaniddesena, ekasesena vā ‘‘nāmarūpapaccayā saḷāyatana’’ntiādīsu (ma. ni. 3.126; udā. 1) viya. Antānantasahacarito vādo antānanto yathā ‘‘kuntā carantī’’ti. Antānantasannissayo vā yathā ‘‘mañcā ghosantī’’ti. So etesaṃ atthīti antānantikā. ‘‘Antavā attā ca loko ca, anantavā attā ca loko ca, antavā ca anantavā ca attā ca loko ca, nevantavā nānantavā’’ti evaṃ pavattavādā cattāro. Avaḍḍhitakasiṇassa taṃ kasiṇaṃ attāti ca lokoti ca gaṇhantassa vasena paṭhamo vutto, dutiyo vaḍḍhitakasiṇassa vasena vutto, tatiyo tiriyaṃ vaḍḍhetvā uddhamadho avaḍḍhitakasiṇassa, catuttho takkivasena vutto. Ettha ca yuttaṃ tāva purimānaṃ tiṇṇaṃ vādānaṃ antañca anantañca antānantañca ārabbha pavattavādattā antānantikattaṃ, pacchimassa pana tadubhayanisedhanavasena pavattavādattā kathamantānantikattanti? Tadubhayappaṭisedhanavasena pavattavādattā eva. Antānantikappaṭisedhavādopi hi antānantavisayo eva taṃ ārabbha pavattattā.

Na maratīti amarā. Kā sā? ‘‘Evantipi me no’’tiādinā (dī. ni. 

我来将这段巴利文直译成简体中文：
4.123. 这里所作的限定"离开诸不善"也是这样作,因为应该具有限定的意义,如此这里也是。所以说"因为第二等"等。由证得沙门果而无譬喻地成为沙门性,所以依他们这里说四种沙门。在这个地方只意指四种住果沙门,因为取平息恶的沙门。为什么这里不像在大般涅槃经中那样也取道住者和为此而修行者呢?因为随顺所化众生的意乐。因为在那里,显示"为了证得道,观也不存在于此外,何况道果呢",所以世尊说"正法的部分转起,此外连沙门也没有"。但这里只取已达终点的那个那个沙门性,即取住果沙门,因为从住道者来看,住果者更殊胜值得供养。这个义理由两经的不同说法而得知。"空"是远离。"虚"是无实质,因为没有已行者的实质。
以此等宣说故为"论"。外道的种种见解光明的宗派,所以说"四常见论"等。其中"四常见论"是依得禅者三种,依推理者一种,如此四种常见论。得宿命智的外道,钝慧者忆念数十万生,中慧者[忆念]十个成坏劫,利慧者[忆念]四十个成坏劫,不[能忆念]超过那个。他如此忆念而说"我和世间是常"。但推理者依推理所得、思惟所行、自己的智慧而说"我和世间是常"。所以说"依得禅者三种,依推理者一种,如此四种常见论"。
对有情和诸行执一部分为常的见解是一分常论。那是依从梵众天、戏乐天、意乐天的身体死后来到这里的[外道]和推理者生起而有四种,所以说"四一分常论"。
"四边无边论"中,到达这里而终结为"边",即界限。否定它为"无边"。边和无边为边无边,依共相描述或单数,如"名色缘六处"等。或与边无边俱行的见解是边无边,如"矛行走"。或依边无边的见解,如"床发声"。他们有这个故为边无边论者。如此转起的见解有四种:"我和世间是有边","我和世间是无边","我和世间是有边也无边","我和世间非有边非无边"。依未扩大遍处而执那遍处为我和世间而说第一种,第二种依已扩大遍处而说,第三种依横向扩大而上下未扩大遍处而说,第四种依推理而说。这里前三种见解依边、无边、边无边而转起,所以是边无边论,但最后一种依否定两者而转起的见解,如何是边无边论呢?就因为依否定两者而转起的见解。因为否定边无边的见解也是以边无边为对象,因为依它而转起。
"不死"是不死。是什么?以"我这样也不是"等;

1.62) nayena pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā ca. Vividho khepoti vikkhepo, amarāya diṭṭhiyā, vācāya vā vikkhepoti amarāvikkhepo, so etassa atthīti amarāvikkhepiko. Atha vā amarā nāma macchajāti, sā ummujjanādivasena udake sandhāvamānā gāhaṃ na gacchati, evamevaṃ ayampi vādo ito cito ca sandhāvati, gāhaṃ na upagacchatīti amarāvikkhepoti vuccati, so etesaṃ atthīti amarāvikkhepikā. Svāyaṃ vādo musāvādānuyogachandarāgabhayamohabhāvahetukatāya catudhā pavattoti āha ‘‘cattāro amarāvikkhepikā’’ti.

Adhicca yathicchakaṃ yaṃ kiñci kāraṇaṃ kassaci buddhipubbaṃ vā vinā samuppannoti attalokasaññitānaṃ khandhānaṃ adhicca pavattiākārārammaṇaṃ dassanaṃ tadākārasannissayena pavattito tadākārasahacaritatāya ca ‘‘adhiccasamuppanna’’nti vuccati yathā ‘‘mañcā ghosanti’’, ‘‘kuntā carantī’’ti ca. Taṃ etesaṃ atthīti adhiccasamuppannikā. Lābhivasena takkivasena ca ‘‘dve adhiccasamuppannikā’’ti vuttaṃ.

Saññīti pavatto vādo saññivādo, so etesaṃ atthīti saññivādā. Rūpicatukkaṃ ekantasukhacatukkanti imesaṃ catunnaṃ catukkānaṃ vasena soḷasa saññivādā. Imesuyeva purimānaṃ dvinnaṃ catukkānaṃ vasena aṭṭha saññivādā, aṭṭha nevasaññināsaññivādā veditabbā. Kevalañhi tattha ‘‘saññī attā’’ti gaṇhantānaṃ tā diṭṭhiyo, idha asaññīti ca nevasaññīnāsaññīti ca.

Satta ucchedavādāti manussattabhāve kāmāvacaradevattabhāve rūpāvacarattabhāve catubbidhārūpattabhāve ca ṭhatvā sattassa ucchedapaññāpanavasena satta ucchedavādā.

Pañca diṭṭhadhammanibbānavādāti pañcakāmaguṇaupabhogavasena catubbidharūpajjhānasukhaparibhogavasena ca diṭṭhadhamme nibbūtipaññāpanavādā. Diṭṭhadhammoti paccakkhadhammo vuccati, tattha tattha paṭiladdhattabhāvassetaṃ adhivacanaṃ. Diṭṭhadhamme nibbānaṃ diṭṭhadhammanibbānaṃ, imasmiṃyeva attabhāve dukkhavūpasamanti attho. Taṃ vadantīti diṭṭhadhammanibbānavādā.

Ñāyati kamati paṭivijjhatīti ñāyo, so eva nibbānasampāpakahetutāya dhammoti āha ‘‘ñāyassa dhammassā’’ti. Ito bahiddhā samaṇopi natthītiādīsu kasmā panete aññattha natthīti? Akkhettatāya. Yathā hi na āragge sāsapo tiṭṭhati, na udakapiṭṭhe aggi jalati, na piṭṭhipāsāṇe bījāni viruhanti, evamevaṃ bāhiresu titthāyatanesu na ime samaṇā uppajjanti, imasmiṃyeva sāsane uppajjanti. Kasmā? Sukkhettatāya. Sā pana nesaṃ akkhettatā sukkhettatā ca ariyamaggassa abhāvato bhāvato ca veditabbā. Tenāha bhagavā –

‘‘Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati, dutiyopi tattha samaṇo na upalabbhati, tatiyopi tattha samaṇo na upalabbhati, catutthopi tattha samaṇo na upalabbhati. Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha… tatiyopi tattha… catutthopi tattha samaṇo upalabbhati. Imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati. Idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehī’’ti (dī. ni. 

我来将这段巴利文直译成简体中文：
以这个方式无边际的外道见解和语言。"种种动摇"是散乱,因不死见或语言而散乱为不死散乱,他有这个故为不死散乱论者。或者"不死"是一种鱼,它在水中以浮沉等方式游动而不能捕捉,同样这个见解也这里那里游动而不能执取,所以称为不死散乱,他们有这个故为不死散乱论者。这见解因为随顺妄语、贪欲、恐惧、愚痴而有四种,所以说"四不死散乱论者"。
"不因"是指任意的某个原因,无须智慧为先或无因而生起,对蕴称为我和世间的无因转起相为所缘的见解,依那样相而转起,与那样相俱行,所以称为"无因生",如"床发声"、"矛行走"。他们有这个故为无因生论者。依得禅者和推理者说"两种无因生论者"。
转起有想的见解是想论,他们有这个故为想论者。依色四法、一向乐四法等这四组的四法而有十六想论。在这些中应知依前两组四法有八想论,八非想非非想论。因为在那里执"有想我"是那些见解,这里则是无想和非想非非想。
"七断灭论"是依人身、欲界天身、色界身和四种无色身而施设有情断灭的七种断灭论。
"五现法涅槃论"是依享受五种欲乐和享受四种色界禅乐而施设现法寂灭的见解。"现法"是说现见法,这是在那里那里获得的身体的同义语。现法中的涅槃是现法涅槃,意思是在这个自身中灭苦。他们说这个故为现法涅槃论者。
"行道"是趣向、通达,那因为能导向涅槃而成为法,所以说"正法"。在"此外连沙门也没有"等中,为什么这些在其他处没有?因为是非田地。就像芥子不能立于针尖,火不能燃于水面,种子不能生于背石,同样这些沙门不能生起于外道处,只在这个教法中生起。为什么?因为是良田。应知他们的非田地性和良田地性是因为无圣道和有圣道。所以世尊说：
"须跋陀,在任何法律中若不得八支圣道,其中也得不到沙门,也得不到第二沙门,也得不到第三沙门,也得不到第四沙门。须跋陀,在任何法律中若得到八支圣道,其中也得到沙门,其中也[得到]第二...其中也[得到]第三...其中也得到第四沙门。须跋陀,在这个法律中得到八支圣道。须跋陀,只在这里有沙门,这里有第二沙门,这里有第三沙门,这里有第四沙门,其他论者空无沙门。"

2.214).

Ariyamaggassa ca abhāvo bhāvo ca suparisuddhassa sīlassa suparisuddhāya samathavipassanābhāvanāya abhāvato bhāvato ca veditabbo. Tadubhayañca durakkhātasvākkhātabhāvahetukaṃ . So ca asammāsambuddhappaveditattā. Yasmā titthāyatanaṃ akkhettaṃ, sāsanaṃ khettaṃ, tasmā yathā surattahatthapādo bhāsurakesarabhāro sīho migarājā na susāne vā saṅkārakūṭe vā paṭivasati, tiyojanasahassavitthataṃ pana himavantaṃ ajjhogāhetvā maṇiguhāyameva vasati, yathā ca chaddanto nāgarājā na gocariyahatthikulādīsu navasu kulesu uppajjati, yathā ca valāhako assarājā na gadrabhakule vā ghoṭakakule vā uppajjati, sindhutīre pana sindhavakuleyeva uppajjati, yathā ca sabbakāmadadaṃ manoharaṃ maṇiratanaṃ na saṅkārakūṭe vā paṃsupabbatādīsu vā uppajjati, vipulapabbatabbhantareyeva uppajjati, yathā ca timirapiṅgalo maccharājā na khuddakapokkharaṇīsu uppajjati, caturāsītiyojanasahassagambhīre mahāsamuddeyeva uppajjati, yathā ca diyaḍḍhayojanasatiko supaṇṇarājā na gāmadvāre eraṇḍavanādīsu paṭivasati, mahāsamuddaṃ pana ajjhogāhetvā simbalidahavaneyeva paṭivasati, yathā ca dhataraṭṭho suvaṇṇahaṃso na gāmadvāre āvāṭakādīsu paṭivasati, navutihaṃsasahassaparivāro pana hutvā cittakūṭeyeva paṭivasati, yathā ca catuddīpissaro cakkavattirājā na nīcakule uppajjati, asambhinnajātiyakhattiyakuleyeva pana uppajjati, evamevaṃ imesu samaṇesu ekasamaṇopi na aññattha titthāyatane uppajjati, ariyamaggaparikkhate pana buddhasāsaneyeva uppajjati. Tenāha bhagavā – ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139-140; a. ni. 4.241). Ekādasame natthi vattabbaṃ.

Samaṇasuttādivaṇṇanā niṭṭhitā.

Kammavaggavaṇṇanā niṭṭhitā.

(25) 5. Āpattibhayavaggo

1. Saṅghabhedakasuttavaṇṇanā

243. Pañcamassa paṭhame vivādādhikaraṇādīsūti vivādādhikaraṇaṃ anuvādādhikaraṇaṃ āpattādhikaraṇaṃ kiccādhikaraṇanti imesu catūsu. Tattha dhammoti vā adhammoti vā aṭṭhārasahi vatthūhi vivadantānaṃ bhikkhūnaṃ yo vivādo, idaṃ vivādādhikaraṇaṃ nāma. Sīlavipattiyā vā ācāradiṭṭhiājīvavipattiyā vā anuvadantānaṃ yo anuvādo upavadanā ceva codanā ca, idaṃ anuvādādhikaraṇaṃ nāma. Mātikāya āgatā pañca, vibhaṅge dveti sattapi āpattikkhandhā, idaṃ āpattādhikaraṇaṃ nāma. Saṅghassa apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṃ, idaṃ kiccādhikaraṇaṃ nāma. Sesamettha uttānameva.

Saṅghabhedakasuttavaṇṇanā niṭṭhitā.

2-3. Āpattibhayasuttādivaṇṇanā

244-5. Dutiye bhassati niratthakabhāvena khipīyatīti bhasmaṃ, chārikā. Tassa puṭaṃ bhaṇḍikā bhasmapuṭaṃ. Tenāha ‘‘bhasmapuṭanti chārikābhaṇḍika’’nti. Tatiyaṃ uttānatthameva.

Āpattibhayasuttādivaṇṇanā niṭṭhitā.

4-7. Seyyāsuttādivaṇṇanā

246-

我来将这段巴利文直译成简体中文：
（2.214）。
圣道的无有和存在,应从极清净戒和极清净止观修习的无有和存在而知。那两者是因为说得不好和说得好而有。那又是因为非正等觉者所说。因为外道处是非田地,教法是田地,所以就像手足鲜红、光亮鬃毛的狮子兽王不住在坟场或垃圾堆,而是进入三千由旬广的雪山住在宝石洞中;就像六牙象王不生于凡象等九种象族;就像云马王不生于驴族或马族,而只在信度河岸的信度马族中生;就像能满一切愿望的迷人宝珠不生于垃圾堆或尘土山等,而只在广大山内生;就像暗黄色鱼王不生于小莲池,而只在八万四千由旬深的大海中生;就像一百五十由旬大的金翅鸟王不住在村门的蓖麻林等,而是进入大海住在丝婆利大林中;就像持国金鹅不住在村门的水池等,而是有九万只鹅围绕住在质多古罗山;就像统领四大洲的转轮圣王不生于低贱种族,而只在血统未杂的刹帝利族中生;同样在这些沙门中,一个沙门也不在其他外道处生,而只在有圣道装备的佛教中生。所以世尊说："诸比丘,只在这里有沙门...其他论者空无沙门。"第十一经无可说。
沙门经等注释完毕。
业品注释完毕。
（25）第5章 犯罪怖畏品
1.破僧经注释
243. 第五品第一经中,"在诸诤事等中"是指诤事、随诤事、犯事、事事这四种。其中诸比丘以十八事而诤说"这是法"或"这是非法"的诤论,这称为诤事。以戒缺失或行、见、命缺失而呵斥的呵责、诽谤和举发,这称为随诤事。在戒本中来的五种,在分别中二种,这七种罪聚,这称为犯事。僧团作白等四种羯磨,这称为事事。这里其余显明。
破僧经注释完毕。
2-3. 犯罪怖畏经等注释
244-5. 第二经中,"落下"因为无意义而被丢弃为"灰",即灰烬。它的包为包裹,即灰包。所以说"灰包是灰烬包裹"。第三经义显明。
犯罪怖畏经等注释完毕。
4-7. 卧具经等注释
246-

9. Catutthe petāti peccabhāvaṃ gatā. Te pana yasmā idha katakālakiriyā kālena katajīvitucchedā honti, tasmā vuttaṃ ‘‘kālakatā vuccantī’’ti, matāti attho. Atha vā peccabhavaṃ gatā, petūpapattivasena nibbattiṃ upagatāti attho. Tenāha ‘‘atha vā petavisaye nibbattā petā nāmā’’ti. Ekena passena sayituṃ na sakkonti dukkhuppattito.

Tejussadattāti iminā sīhassa abhīrukabhāvaṃ dasseti. Bhīrukā sesamigā attano āsayaṃ pavisitvā santāsapubbakaṃ yathā tathā sayanti, sīho pana abhīruko sabhāvato satokārī bhikkhu viya satiṃ upaṭṭhapetvāva sayati. Tenāha ‘‘dve purimapāde’’tiādi. Dakkhiṇe purimapāde vāmassa purimapādassa ṭhapanavasena dve purimapāde ekasmiṃ ṭhāne ṭhapetvā. Pacchimapāde vuttanayeneva idhāpi ekasmiṃ ṭhāne ṭhapanaṃ veditabbaṃ, ṭhitokāsasallakkhaṇaṃ abhīrukavaseneva. Sīsaṃ pana ukkhipitvātiādinā vuttasīhakiriyā anutrastappabujjhanā viya abhīrubhāvasiddhadhammatāvasenevāti veditabbā. Sīhavijambhanaṃ ativelaṃ ekākāre ṭhapitānaṃ sarīrāvayavānaṃ gamanādikiriyāsu yogyabhāvāpādanatthaṃ. Tikkhattuṃ sīhanādanadanaṃ appesakkhamigarājehi parittāsapariharaṇatthaṃ.

Ayaṃvuccati, bhikkhave, tathāgataseyyāti iminā catutthajjhānaseyyā tathāgataseyyā nāmāti dasseti. Seti abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā catutthajjhānaseyyā. Kiṃ pana taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ. Tattha hi ṭhatvā vipassanaṃ vaḍḍhetvā bhagavā anukkamena aggamaggaṃ adhigantvā tathāgato jātoti. Tayidaṃ padaṭṭhānaṃ nāma na seyyā, tathāpi yasmā ‘‘catutthajjhānasamanantarā bhagavā parinibbāyī’’ti mahāparinibbāne (dī. ni. 2.219) āgataṃ, tasmā lokiyacatutthajjhānasamāpatti eva tathāgataseyyāti keci. Evaṃ sati parinibbānakālikāva tathāgataseyyā āpajjati, na ca bhagavā lokiyacatutthajjhānasamāpajjanabahulo vihāsi. Aggaphalavasena pavattaṃ panettha catutthajjhānaṃ veditabbaṃ. Tattha yathā sattānaṃ niddūpagamalakkhaṇā seyyā bhavaṅgacittavasena hoti, sā pana nesaṃ paṭhamajātisamanvayā yebhuyyavuttikā, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ tathāgataseyyāti veditabbaṃ. Pañcamādīni uttānatthāni.

Seyyāsuttādivaṇṇanā niṭṭhitā.

8. Paṭhamavohārasuttavaṇṇanā

250-253. Aṭṭhame anariyānanti asādhūnaṃ nihīnānaṃ. Vohārāti saṃvohārā abhilāpā vā, ‘‘diṭṭhaṃ mayā’’ti evaṃvāditā. Ettha ca taṃtaṃsamuṭṭhāpakacetanāvasena attho veditabbo. Navamādīsu natthi vattabbaṃ.

Paṭhamavohārasuttavaṇṇanā niṭṭhitā.

Āpattibhayavaggavaṇṇanā niṭṭhitā.

Pañcamapaṇṇāsakaṃ niṭṭhitaṃ.

(26) 6. Abhiññāvaggo

1-3. Abhiññāsuttādivaṇṇanā

254-256. Chaṭṭhassa paṭhame paccanīkasamanato samatho, samādhīti āha ‘‘cittekaggatā’’ti. Aniccādinā vividhenākārena dassanato vipassanā, saṅkhārapariggāhakañāṇaṃ. Tenāha ‘‘saṅkhārapariggahavipassanāñāṇa’’nti.

Dutiye anariyehi pariyesitabbattā anariyānaṃ pariyesanāti anariyapariyesanā. Sayaṃ lāmakatāya anariyānaṃ pariyesanāti vā anariyapariyesanā. Jarāsabhāvanti jīraṇapakatikaṃ. Tatiyaṃ uttānameva.

Abhiññāsuttādivaṇṇanā niṭṭhitā.

4-10. Mālukyaputtasuttādivaṇṇanā

257-

我来将这段巴利文直译成简体中文：
9. 第四经中,"鬼"是指去往鬼趣的。他们因为在这里已死,以时间而断绝生命,所以说"称为已死",意思是已死。或者去往鬼趣,意思是依鬼趣生而获得生。所以说"或者在鬼界生的称为鬼"。不能侧卧因为苦生起。
"具大威力"以此显示狮子的无畏性。其他胆怯的兽进入自己的住处后恐惧而随意而卧,但狮子无畏,本性具念行者如比丘一样,确立念而卧。所以说"二前足"等。将两前足安置在一处,以右前足放置左前足的方式。后足如前所说的方法,这里也应知在一处安置,观察所住处是依无畏性。但"举头"等所说的狮子行为,应知如不惊醒一样是依无畏性成就法性。狮子伸展是为了使长时保持一姿势的身体部分适合行走等动作。三次作狮子吼是为了避免低劣兽王的惊恐。
"诸比丘,这称为如来卧"以此显示第四禅卧称为如来卧。以无障碍状态在此转起为卧,第四禅即是卧为第四禅卧。什么是那第四禅?入出息第四禅。因为世尊住于其中增长观,次第证得最上道而成为如来。那是立足处而非卧,但因为在大般涅槃经中来说"世尊从第四禅之后般涅槃",所以有些人说世俗第四禅定即是如来卧。如此则如来卧只是般涅槃时的,而世尊并非多住于世俗第四禅定。但这里应知第四禅是依最上果而转起。其中如有情以入睡为相的卧依有分心而有,那对他们是随第一生而多分转起,同样应知世尊的如来卧是随圣生而多分转起的成为最上果的第四禅。第五等经义显明。
卧具经等注释完毕。
8. 第一语言经注释
250-253. 第八经中,"非圣者"是指不善、低劣者。"语言"是言语或说话,即"我见"如此说。这里应知义依能生起彼彼的思而有。第九等经无可说。
第一语言经注释完毕。
犯罪怖畏品注释完毕。
第五个五十经完毕。
(26)第6章 神通品
1-3. 神通经等注释
254-256. 第六品第一经中,因对治而平静为止,即定,所以说"心一境性"。因以无常等种种行相而见为观,即把握诸行的智。所以说"把握诸行的观智"。
第二经中,因应被非圣者寻求而为非圣者的寻求为非圣寻求。或因自己低劣而为非圣者的寻求为非圣寻求。"老性"是衰老本性。第三经义显明。
神通经等注释完毕。
4-10. 摩路迦子经等注释
257-

263. Catutthe apasādetīti niggaṇhāti. Ussādetīti paggaṇhāti. Apasādanākāraṃ ussādanākārañca vibhāvetuṃ ‘‘katha’’ntiādi āraddhaṃ. Pañcamādīni uttānāneva. Sesaṃ suviññeyyameva.

Mālukyaputtasuttādivaṇṇanā niṭṭhitā.

Abhiññāvaggavaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Catukkanipātavaṇṇanāya anuttānatthadīpanā samattā.

Dutiyo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Pañcakanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

1. Sekhabalavaggo

1. Saṃkhittasuttavaṇṇanā

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

Saṃkhittasuttavaṇṇanā niṭṭhitā.

2-6. Vitthatasuttādivaṇṇanā

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

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

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

Vitthatasuttādivaṇṇanā niṭṭhitā.

7. Kāmasuttavaṇṇanā

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

Kāmasuttavaṇṇanā niṭṭhitā.

8. Cavanasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
263. 第四经中,"贬抑"是制止。"提升"是鼓励。为了显示贬抑方式和提升方式而开始说"如何"等。第五等经义显明。其余易于理解。
摩路迦子经等注释完毕。
神通品注释完毕。
如是满足意愿的增支部注释中
四法品注释之难明义释完毕。
第二部分完毕。
礼敬彼世尊、阿罗汉、正等正觉者
增支部
五法集注释
1. 第一个五十经
1. 有学力品
1. 略说经注释
1. 五法集第一经中,虽然在相应诸法中坚固性也是力义,但不被对抗所动摇是殊胜的力义,所以说"不为不信所动"。
略说经注释完毕。
2-6. 详说经等注释
2-6. 第二经中,"愧"是羞耻、离贪。因为惭以厌恶罪恶为相,所以说"意思是厌恶"。"怕"是恐惧。因为愧以害怕罪恶为相。
"精进已励"是不退缩的精进。所以说"意不退却"。"为了断"是为了完全断除。"善法具足"即是证得,所以说"为了获得"。
动词词根有知解义,所以说"能够通达生和灭"。这是依混合方法的说法,所以说"依镇伏和依断除"。所以说"以观慧和道慧"。因为观慧有镇伏作用而且是部分的,为了显示无遗漏而说"因为道慧导向获得"。在导向苦尽也是这个方法。"正"是如实。因为以道慧由于不动法性所灭已灭,它没有再灭的功用,所以以方便、理路而转起,因此说"以因以理"。第三等经无可说。
详说经等注释完毕。
7. 欲经注释
7. 第七经中,用它砍割为"镰刀"。用它以各种方式担负重担为"担棒"。"良家子"这里有两种良家子:生于良家的良家子和具德行的良家子。其中"尔时在都拉格提卡(Thullakoṭṭhika)有名叫勒塔帕拉的良家子,是最上家族之子"如此来的生于高贵家族者称为生于良家的良家子。但"那些良家子因信从家出家"如此来的虽生于任何家族而具足德行者称为具德行的良家子。这里意指具德行的良家子。所以说"良家子是具德行的良家子"。"适当"是适宜,意思是值得如此说。这里其余显明。
欲经注释完毕。
8. 退失经注释

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

Cavanasuttavaṇṇanā niṭṭhitā.

9. Paṭhamaagāravasuttavaṇṇanā

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

Paṭhamaagāravasuttavaṇṇanā niṭṭhitā.

10. Dutiyaagāravasuttavaṇṇanā

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

Dutiyaagāravasuttavaṇṇanā niṭṭhitā.

Sekhabalavaggavaṇṇanā niṭṭhitā.

2. Balavaggo

1. Ananussutasuttavaṇṇanā

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

Ananussutasuttavaṇṇanā niṭṭhitā.

3. Saṃkhittasuttavaṇṇanā

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

Saṃkhittasuttavaṇṇanā niṭṭhitā.

4. Vitthatasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
8. 第八经中,"以信"以此显示证信。因为信有四种:传承信、证信、净信和确信。其中传承信在一切菩萨中转起。因为传承道所来的信在大菩萨中特胜,不需他人教导而不颠倒地领受信仰对象而确信。从真理通达而来的信是证信,如善觉等人。"世尊是正等正觉者"等对佛等生起的净信是净信,如大劫宾那王等人。"此确实如是"以信入、跃入而信受的确立是确立,那即是信为确信。其中净信是随他引导的,因为仅闻即生净信。确信则是深入、进入信仰对象而"此确实如是"如亲见般转起。
退失经注释完毕。
9. 第一不恭敬经注释
9. 第九经中,"不恭敬"就是不恭敬,将va音变成ya音而释。对尊者在某事上说的以恭敬而恭敬,恭敬,成为恭敬,以及任何恭敬性。无此恭敬为不恭敬,离恭敬。所以说"无尊长、不卑下行"。
第一不恭敬经注释完毕。
10. 第二不恭敬经注释
10. 第十经中,"增长"等中,以戒增长,以道茂盛,以涅槃广大。或以戒定增长,以观道茂盛,以果涅槃广大。这里若有人四种戒以无缺等性转起而极清净,因为是殊胜分,不费力即能带来道果,如僧护长老,他以如是戒在此法律中将得增长。所以说"以戒增长"。若有人生起圣道,他如植物根已茂盛,因为善住立而名为已达茂盛于教法中。所以说"以道茂盛"。若阿罗汉已达一切烦恼的涅槃,他在戒等法蕴圆满时成为已达广大。所以说"以涅槃广大"。第二分别的义应依所说方法而知。
第二不恭敬经注释完毕。
有学力品注释完毕。
2. 力品
1. 未闻经注释
11. 第二品第一经中,"证知"是以殊胜智而知。"如来以八种因"即是"如实而来为如来,如实而去为如来,来于如实相为如来,如实证悟如实法为如来,因见如实为如来,因说如实为如来,因作如实为如来,以胜义为如来"如此所说的八种因。"牛王之"是牛王的,最上处。所以说"牛王处是最上处"。由后面所说的力的相应而作"我是十力"的无畏吼。"梵轮"这里梵是最上的同义词,所以说"最上轮"。这里意指法轮。
未闻经注释完毕。
3. 略说经注释
13. 第三经中,虽然在相应诸法中坚固性也是力义,但不被对抗所动摇是殊胜的力义,所以说"不为忘念所动"。
略说经注释完毕。
4. 详说经注释

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

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

Vitthatasuttavaṇṇanā niṭṭhitā.

5-10. Daṭṭhabbasuttādivaṇṇanā

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

Catūsu sammappadhānesūti catubbidhasammappadhānabhāvanāya. Catūsu satipaṭṭhānesūtiādīsupi eseva nayo. Ettha ca sotāpattiaṅgesu saddhā viya, sammappadhānabhāvanāya vīriyaṃ viya ca satipaṭṭhānabhāvanāya yasmā ‘‘vineyya loke abhijjhādomanassa’’nti (dī. ni. 2.373; ma. ni. 

我来将这段巴利文直译成简体中文：
14. 第四经中,"具念明智"是以念具明智,意思是以敏锐、明晰、勇敢性。但在义注中明智即是慧的意趣下说"明智称为慧"。如此则成为别有所指。"具念"以此取特殊的念,所以后面说"能忆念能随忆念久远所作、久远所说"是指念的作用,不是慧的作用。因此"具念明智"可以理解为以念的明智性。依特殊缘而不依其他法的念的力性。如是,即使以离智的心也能生起诵习、观察。
"久远所作"是自己或他人以身久远所作的圣塔院务等大义务的实践圆满。"久远所说"是自己或他人以语久远所说的恭敬地诵读、使诵读、法忆念、说法、坐谈、随喜等方式转起的语业。"能忆念能随忆念"是在身久远所作中,身即是身表,在久远所说中,语即是语表,这两者都是色法,能使它们生起的心心所是无色法。如是这些色无色法如此生起如此灭去而他能忆念也能随忆念,意思是令念觉支生起。因为这里意指能令觉支生起的念。应知他以那念一次忆念为能忆念,再三忆念为能随忆念。
详说经注释完毕。
5-10. 应见经等注释
15-20. 第五经中,"仅在自境"是仅在各自的境界。"说世间出世间法"是以种种转起差别说世间法和出世间法。"在四预流支中"是亲近善士、听闻正法、如理作意、法随法行这四种预流道的因。虽然其中念等法也是所欲求的,因为无彼等则彼等不生起,但这里应知信特别有作用。因为具信者才亲近善士、听闻正法、如理作意无常等、随预流道而行,所以说"这里应见信力"。依此方法应见其余诸力的义。
"在四正勤中"是修习四种正勤。"在四念住"等中也是这个方法。这里在预流支中如信,在修习正勤中如精进,在修习念住中因为"在世间调伏贪忧"(《长部》2.373;《中部》)

1.106) vacanato pubbabhāge kiccato sati adhikā icchitabbā, evaṃ samādhikammikassa samādhi, ‘‘ariyasaccabhāvanā paññābhāvanā’’ti katvā tattha paññā pubbabhāge adhikā icchitabbāti pākaṭoyamattho. Adhigamakkhaṇe pana samādhipaññānaṃ viya sabbesampi balānaṃ saddhādīnaṃ samatāva icchitabbā. Tathā hi ‘‘ettha saddhābala’’ntiādinā tattha tattha etthaggahaṇaṃ kataṃ.

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

Daṭṭhabbasuttādivaṇṇanā niṭṭhitā.

Balavaggavaṇṇanā niṭṭhitā.

3. Pañcaṅgikavaggo

1-2. Paṭhamaagāravasuttādivaṇṇanā

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

Paṭhamaagāravasuttādivaṇṇanā niṭṭhitā.

3-4. Upakkilesasuttādivaṇṇanā

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

Upakkilesasuttādivaṇṇanā niṭṭhitā.

5. Anuggahitasuttavaṇṇanā

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

我来将这段巴利文直译成简体中文：
1.106）之语故,在前分作用上念应欲求为胜,如是修定者的定,因为"圣谛修习是慧修习",所以在那里慧在前分应欲求为胜,此义显明。但在证得时如定慧,一切诸力信等也应欲求平等。如是以"这里信力"等在那里那里作"这里"的取。
现在为了以譬喻显示信等在那里那里殊胜作用而说"譬如"等。这里譬喻对照是:如王为第五的朋友,如是解脱成熟的五力。如他们为游戏一起入街,如是诸力一起入观道。如朋友中第一等各自在自家活动,如是信等到达预流支等而为前导。如朋友中其他者在那里那里默然,如是余力在那里那里随顺于它,随行于那前导力的作用。因为那时它们的作用不显著,如在具备材料的地等中的水等,但信等的作用住立明显,因为相续心先前已被如是缘所造作。这里为了显示修观者的修习特别以慧为上而以王为譬喻说慧根。第六等经易于理解。
应见经等注释完毕。
力品注释完毕。
3. 五支品
1-2. 第一不恭敬经等注释
21-22. 第三品第一经中,"增上行"是存在于增上行、最上行中。什么是那个?说"依行仪制定的戒"。其余易于理解。第二经无可说。
第一不恭敬经等注释完毕。
3-4. 随烦恼经等注释
23-24. 第三经中,"不明亮"是不具光明。"性质易破"是加热后易敲破。"余铜"是除所说余的同类铜、异类铜、鬼铜、人造铜等种类的一切铜。"不让生起"这里难道世间善心即使极清净也因不让生起而成随烦恼吗?这是真的,但在哪个相续中盖已得立足,在那里大界善也不能生起,何况出世间善。但小界善随缘生起时,在被盖所害的相续中生起不清净而名为被染污,如依不清净灯碗灯芯等的灯。而且显示他们以不让生起的无譬喻而成随烦恼,所以说"以最上"等。应知依所缘散乱转起而为破碎。第四经无可说。
随烦恼经等注释完毕。
5. 摄受经注释
25. 第五经中,"正见"以"观正见"等依增支诵者的意趣而开始此义释,但中部诵者在这里说另一义。因为在中部义注中说

1.452) –

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

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

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


我来将这段巴利文直译成简体中文：
"摄受"是已得利益。"正见"是阿罗汉道正见。"心解脱之果"是在果时生起的心解脱是它的果。"心解脱果之功德"是那称为心解脱的果是它的功德。第二句也是这个方法。这里应知第四果慧名为慧解脱,其余诸法为心解脱。在"为戒所摄受"等中,"戒"是四遍净戒。"闻"是听闻适合的法。"论究"是在业处切断动摇退缩的谈论。"止"是导向观的八等至。"观"是七种随观。因为圆满四遍净戒者、听闻适合的法者、切断业处动摇退缩者、在导向观的八等至中作业者、修习七种随观者,阿罗汉道生起而给与果。
"譬如欲食甜熟芒果者,在芒果树苗四周坚固地建水池,取水瓶适时浇水,为了水不流失而坚固界限。凡在附近有藤蔓或枯枝或蚁巢或蜘蛛网,将它除去,取锄头适时挖掘根部。如是他不放逸作这五件事,那芒果树生长而结果,应知这是圆满成就。如是应见四周建池如戒,适时浇水如听法,坚固界限如止,除去附近藤蔓等如切断业处动摇退缩,适时取锄头挖掘根部如修习七种随观,如芒果树由那五件事所摄受而给与甜果之时,应知此比丘由此五法所摄受的正见而给与阿罗汉果。"
这里"已得利益"是如其所应依止等而已得缘。因为以观正见被摄受性而取故,在诸道正见中为阿罗汉道正见。因为无间的是规定或否定,在最上果定和它的资具法中只有心之语词已固定故,"正见"是阿罗汉道正见。"在果时"是在无间和异时这两种果时。"心解脱"是由此依寂止而从一切染污解脱心,除最上果慧外余果法。所以说"心解脱是它的果,称为心解脱的果是功德"。从一切烦恼心解脱称为寂止的舍是果和功德的关联。这里以心解脱词取舍而已,先前是舍断法。否则若取唯果法为功德则重复说成无义。在"慧解脱果功德"中也应如是知义。正语、正业、正命因戒性质故特别有助于定,如是正思惟因禅性质故。如是它被指为"安止"。但正念、正精进是属定分故说"应知余法为心解脱"。


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

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

Anuggahitasuttavaṇṇanā niṭṭhitā.

6. Vimuttāyatanasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"四遍净戒"是成为证得圣道基础的四遍净戒。在闻等中也是这个方法。共同谈论是依自己心转起开示而共谈,共谈即论究。但这里是系属业处故说"在业处...等...之谈"。对那业处一次不依规则行为是动摇,多次是退缩,切断彼二者的除去的谈论是切断动摇退缩之谈。"圆满者"是使之依向涅槃而守护增长者。"听闻者"是如是听闻"所受持的业处将增长"者。因此才说"听闻适合之法"。"作业者"是从事修习业者。在五处中应见"者"字表示因义。如是才与将说的"譬如"等芒果譬喻相合。
"水池"是水坑。"坚固地建"是不松不紧、不太大不太小地建立。"坚固作"是在浇水时为了水从这里那里流动而不流失,使水池之边更加坚固。"枯枝"是那芒果树干的枯萎枝头。"蚁巢"是红蚁巢。"锄头"是锄。如建池之于戒,因为是正见增长方便的根本。如浇水之于听法,因为滋润修习。如坚固界限之于止,因为导致上述修习所依的戒界限坚固。因为入定者的戒更加坚固。如除去附近藤蔓等之于切断业处动摇退缩,因为除去所欲修习的障碍。如挖掘根部之于修习七种随观,因为挖掘那障碍的根本爱、慢、见。这里,因为极清净戒者修习业处时应欲求听闻适合之法,从那里依所闻义而入论究,从那里由清净业处而生止,从那里已入定的开始观者圆满观,圆满的观增长道正见,如是因为依次第当面摄受这些支分故说此次第,应知。
摄受经注释完毕。
6. 解脱处经注释

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

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

Vimuttāyatanasuttavaṇṇanā niṭṭhitā.

7. Samādhisuttavaṇṇanā

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

Samādhisuttavaṇṇanā niṭṭhitā.

8-9. Pañcaṅgikasuttādivaṇṇanā

28-

我来将这段巴利文直译成简体中文：
26. 第六经中，解脱处是从轮回苦解脱的处所、因缘，所以说"解脱因缘"。"知晓经文义"是如"这里是戒，这里是定，这里是慧"等如实知晓各经文的意义。"知晓经文"是如实理解显示那义的经文。"幼弱喜"是生起刚生起的柔弱喜。如何生起？对如所说之法作意，把握适合于它的自己身语意行为，获得喜悦，生起以欢喜为相的欢悦。"成为欢喜状态的强盛喜"是由于先前生起的喜的力量已得习练，成为极度欢喜状态，因能平息身心热恼而能成为轻安的缘，生起已得力的喜。因为名身轻安时色身也轻安，所以只说"名身轻安"。
"获得乐"是获得、得到能成为将说的心定的缘的无染心乐。但在"得定"这里，不是意指任何定，而是为了显示无上定而说"阿罗汉...等...得定"。"此"等是在那教说中显示如此人有如上所说获得定的因性，即如是解脱处性。"隐退"是显示。"定相即是定"是已入业处经文的定，因为是后生修习定的因而成为定相。所以说"在阿阇黎前"等。
解脱处经注释完毕。
7. 定经注释
27. 第七经中，因为一切烦恼苦热恼已离故此处乐特胜，所以说"因为在每个安止时是乐故现在乐"。依前前的力量后后得习练而达到寂静更胜妙性，所以说"前...等...乐果报"。"烦恼寂止"是因为获得烦恼的寂止。"烦恼寂止性"是烦恼的寂止性。因为获得、证得、达到彼性。世间定的对治应制伏盖、初禅贪着等，应防止其他烦恼。但这阿罗汉定因一切烦恼已寂止故无应制伏、应防止者，因为在道之后及入定时不用功用而证得，或因安止而不退失故不是有行制伏防止。"达到念的广大"以此显示虽念不转起而有念的多性故仍名为具念。"依所限定时间"以此显示有限定的念故具念。"在其余"是在诸智中。
定经注释完毕。
8-9. 五支经等注释
28-

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

Chekoti kusalo. Taṃ panassa kosallaṃ nahānīyacuṇṇānaṃ karaṇe piṇḍikaraṇe ca samatthatāvasena veditabbanti āha ‘‘paṭibalo’’tiādi. Kaṃsa-saddo ‘‘mahatiyā kaṃsapātiyā’’tiādīsu (ma. ni. 1.61) suvaṇṇe āgato.‘‘Kaṃso upahato yathā’’tiādīsu (dha. pa. 134) kittimalohe. Katthaci paṇṇattimatte ‘‘upakaṃso nāma rājāsi, mahākaṃsassa atrajo’’tiādi (jā. aṭṭha. 4.

我来将这段巴利文直译成简体中文：
29. 第八经中,"业生"是说生起花,"被造于胎藏"。从业生的身是业生身,依托它的四相续色的积聚。虽然名身也被离生喜乐如是利益,但因为说"遍满"等,这里意指色身,所以说"此业生身"。"遍满"是作遍满。而那遍满是以禅定产生的喜乐使业生身达到湿润状态,去除一切处的干燥性,所以说"使湿润"等。以义而言,此遍满应见是以上述喜乐所生的胜妙诸色遍满于身。在"周遍"等中也是这个方法。"有一切"是此有一切,从它的有一切。在支分与具支分的关系中,具支分有主格,所以"一切"字是具支分的范围,因此说"有一切部分"。因为在那里那里有业生色,在那里那里心生色遍布,故无所未遍。所以说"已执取相续"等。
"熟练"是善巧。而他的善巧应知是依造作沐浴粉及团块的能力而说"有能力"等。"铜"字在"以大铜钵"等处是指金。在"如被毁坏之铜"等处是指人造金属。在某处是仅施设,"优波甘沙名为王,大甘沙之子"等。

10.164 ghaṭapaṇḍitajātakavaṇṇanā). Idha pana yattha katthaci loheti āha ‘‘yena kenaci lohena katabhājane’’ti. Snehānugatāti udakasinehena anuppavisanavasena gatā upagatā. Snehaparetāti udakasinehena parito gatā samantato phuṭā. Tato eva santarabāhirā phuṭā snehena. Etena sabbaso udakena temitabhāvamāha. Na ca pagghariṇīti etena tintassapi tassa ghanathaddhabhāvaṃ vadati. Tenāha ‘‘na bindubindū’’tiādi.

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

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

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

Tassa tassa samādhissa sarūpadassanassa paccayattā paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ. Samabharitoti samapuṇṇo.

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

Pañcaṅgikasuttādivaṇṇanā niṭṭhitā.

10. Nāgitasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
在此是在任何铜中，所以说"在以任何金属制成的器皿中"。"随逐润滑"是依水的润滑性而进入已到达。"遍润滑"是被水的润滑遍到、周遍充满。由此而内外都被润滑充满。以此说完全被水浸润的状态。"不流散"以此说虽湿润但它是稠密坚实的状态。所以说"不是一滴一滴"等。
由种种水脉涌出故为"涌出"，涌出的水为此故为涌出水。"涌出水"是如河岸挖的井一样涌出的水。"上升水"是以水流方式上升的水。为何这里只取涌出水的池,不取其他呢?所以说"下面上升的水"等。"水流落泡沫"是以水流落和水泡。应说"及泡沫层",因为沉静而不动摇故是静止的,即是极清净的意思。"其余"是"遍满"等。
"莲花"是莲花丛。"在白红蓝"是在诸莲花中,即在白莲、红莲、蓝莲中的意思。任何莲花因普遍摄取都是莲花。此中"百叶"的"百"字如"百射手"等是表示多的意思。由此也摄取多百叶。在世间红的称为莲花,白的称为白莲。"水未升"是为了显示从顶到根以水遍满等的可能而取。这里业生身如莲花等,第三禅乐如水。
因为"以清净心"是说第四禅心,它因远离贪等垢染的污染故无污染、无垢,所以说"依无污染义为清净"。又因为清净性即是由特殊缘而转起的特殊状态,如精炼的黄金由磨光而发光,所以说"应知依发光义为光洁"。"此"是光明语。"为显示时节遍满"是为了显示时节的遍满。意思是时节遍满不存在其余。所以说"在那刹那...等...强盛"。"如衣服之于业生身"是瑜伽行者的业生身应视如衣服,因为应被如时节遍满的第四禅乐遍满。应视第四禅如人的身体,因为是如时节遍满处的乐的所依。所以说"因此"等。其中以"以清净心"之心的摄取,应视为说禅乐。所以说"如时节遍满之第四禅乐"。然而在第四禅中不是没有乐吗?确实没有,但这里因为舍具有寂静相的寂静性质故意指为"乐"。所以在《遣除愚痴》中说:"又舍因寂静性,即说为乐"。
省察智因为是那那定的自性显示的缘故为省察相。"均满"是等满。
"肥沃地"是平坦色地。在那里不用浇水种子也能生长成功。"当系轭的"是应系轭的,他们的老师是驭师。因为教导它们故象等也称为"当系轭的",所以在经中说"调马御者"。"以任何"是在四道中以任何道。"任何行相"是在快行稳行等差别的行相中任何行相。第九经无可说。
五支经等注释完毕。
10. 那耆多经注释

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

Nāgitasuttavaṇṇanā niṭṭhitā.

Pañcaṅgikavaggavaṇṇanā niṭṭhitā.

4. Sumanavaggo

1. Sumanasuttavaṇṇanā

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

Sumanasuttavaṇṇanā niṭṭhitā.

2. Cundīsuttavaṇṇanā

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

Cundīsuttavaṇṇanā niṭṭhitā.

3. Uggahasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
30. 第十经中,"高声大声"是因向上升起故高、广大、巨大,难以分别取声的他们为高声大声。因为许多人一起发出的语声,从义和声都难以理解,仅成为大响声而来至耳道。"在捕鱼时"是在如掠夺般取鱼时,或在掠夺诸鱼时。因为在渔夫们放置鱼篮的地方,大众聚集说"这里给我另一条鱼,给我一片鱼",又说"给你的是大的,给我的是小的",如此作高声大声。当为取鱼投网时,在那地方渔夫们和其他人说"进入了、捕到了"而作大声。关于这个而说此。"不净乐"是因依止身不净及依止烦恼不净故为依止不净之乐。"出离乐"是从欲出离者的乐。"远离乐"是从众聚集和烦恼聚集离去的乐。"寂止乐"是带来贪等寂止的乐。"正觉乐"是为了称为道的正觉达到究竟的乐。其余容易理解。
那耆多经注释完毕。
五支品注释完毕。
4. 须摩那品
1. 须摩那经注释
31. 第四品第一经中,"百峰"是百顶,意思是多顶。这是显示它的大云状态。因为它降大雨。因此说"意思是具有从这里那里升起的百云峰"。"具见"中,"见"即是预流道。因为它最初见涅槃故称为"见"。虽然种姓智比它先见,但因为见了不作应作的断烦恼的工作故不称为"见"。因为那智是如作意处。这是依道以涅槃为所缘的共相而说,不是以通达涅槃,所以法眼一再生起是未得修习的见,法眼以遍知等作用作四谛法见为现观,因此这里无种姓智成为见。这里其余容易理解。
须摩那经注释完毕。
2. 纯提经注释
32. 第二经中,在"具足圣者所爱戒"等中,圣者所爱即说是五戒。因为五戒是圣者所爱所喜,圣者即使转生他处也不舍弃它们。但这里因为说"纯陀,凡是圣者所爱诸戒,说它们是最上...等...你们在最上中圆满作者",故意指道果诸戒,所以说"圣者所爱诸戒即是与道果相应的诸戒"。
纯提经注释完毕。
3. 郁伽诃经注释<.Assistant>

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

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

Uggahasuttavaṇṇanā niṭṭhitā.

4-5. Sīhasenāpatisuttādivaṇṇanā

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

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

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

Sīhasenāpatisuttādivaṇṇanā niṭṭhitā.

6-7. Kāladānasuttādivaṇṇanā

36-

我来将这段巴利文直译成简体中文：
33. 第三经中,"最早起身者"是在夜明时分,当主人和眷属还未起床时最先起身者。或者见到主人时从坐处如被火烧般最先起来,所以称为早起者。"服务"是应作何事,是询问什么应做而应做的服务的意思。"承诺服务者"是应诺那服务而行动者。"行可爱者"是以性习作可爱的行为者。"说可爱语者"是以性习说可爱语者。
"那里的方便"是在那事中应成就的方便智。所以说"在那羊毛棉花的安排"等。"能作"是能够作。"能安排"是能够处理。所以说"能作能安排是自己能作也能使他人作"等。这里其余容易理解。
郁伽诃经注释完毕。
4-5. 狮子将军经等注释
34-35. 第四经中,"现见"是因非关后世故应自见。意思是应自体验、自己证知、现法的。"不仅以信而住"是不仅以"布施名为善好、被佛等智者称赞"如是仅以信而住。"凡布施"是凡给与他人的应施之物。"成为彼之主"是很好地克服对彼的贪而成为彼之主而施。因此不被克服故非奴非伴。其中为了显示那两者的随顺和返逆故说"因为"等。以奴仆身份施是因入于爱染之奴役。以伴侣身份施是因不舍对彼的喜爱。以主人身份施是因从彼爱染之奴役解放自己而克服而转起。或者布施性习的施主,他在布施行为的差别上成为布施奴、布施伴、布施主三种。为了分别显示他的三种性,说"因为"等。以应施义为布施,即饮食等。
其中凡自己受用的,因为随爱欲的优势而转,如奴仆般。凡施与他人的,在这里也依饮食的共相说"成为称为布施的应施物的奴仆"。以伴侣身份施是因平等对待自己受用的和应施他人的。以主人身份施是因自己不在应施物的控制下而使它在自己控制下。另一方法 - 凡自己受用胜妙而施低劣给他人者,他名为布施奴因为由彼因成就低劣性。凡自己受用何物即施如是物给他人者,他名为布施伴因为由彼因避免低劣胜妙性而成就相似性。凡自己受用低劣而施胜妙给他人者,他名为布施主因为由彼因成就最胜性。
"成为无光"是因失去光而到达。"伴行"是共同前进,共同转起者,它的状态是伴行性,共同转起,所以说"已达伴性一体性"。或"已施"是无缚,意思是以爱缚无缚。第五经明了。
狮子将军经等注释完毕。
6-7. 适时施经等注释
36-

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

Kāladānasuttādivaṇṇanā niṭṭhitā.

8. Saddhasuttavaṇṇanā

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

Saddhasuttavaṇṇanā niṭṭhitā.

9-10. Puttasuttādivaṇṇanā

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

Puttasuttādivaṇṇanā niṭṭhitā.

Sumanavaggavaṇṇanā niṭṭhitā.

5. Muṇḍarājavaggo

1-2. Ādiyasuttādivaṇṇanā

41-

我来将这段巴利文直译成简体中文：
37. 第六经中,"园林"是果园。"最先生长"是一切最先生长好的。"知语者"是比丘们虽站在家门口保持沉默,但实际上是以圣求乞在说"给施食"。因为这样说:"圣者们为乞食而站立,这是圣者们的乞求。"其中那些想"我们在煮,这些人不煮,对正在煮的若得不到从哪里能得到"而分享应施物的人,因为知道应作而作故名为知语者。"适时"是应施的适时。"无退转心"是不退缩心。第七经明了。
适时施经等注释完毕。
8. 信经注释
38. 第八经中,"悲悯"是以"愿一切众生快乐无怨无恼"如是遍满利益而摄受。又带领其他持戒的梵行者进入侍者的家也名为摄受。"卑下行为"是礼敬的习性。"离于忿慢刚强"意思是离于因忿与慢而生起的心的膨胀相的刚强性。"柔和"是如"什么是柔和?不违犯身,不违犯语,不违犯身语,这称为柔和。一切戒律仪是柔和"如是所说的称为戒律仪的柔和性。"和悦"是具足如"什么是亲和?若舍弃那刚强、粗恶、伤害、苦涩、引起嗔恚、不导向定的语言,而说那不过失、悦耳、可爱、入心、雅正、众人所爱、众人所乐的语言。其中以柔软语、和悦语、不伤害语,这称为亲和"如是所说的以欢喜柔和性。所以说"和悦即欢喜"。
信经注释完毕。
9-10. 儿经等注释
39-40. 第九经中"养育"是抚养。为了显示那养育从出生时起即以带来乐缘、去除苦缘而转起,故说"我们"等。"手足增长"等中,等字摄取以口除去鼻涕、洗浴、装饰等。守护不损坏父母的田等财物成为他们世代存续的因,所以说"我们的财物...等...家族将长久住立"。"不间断布萨食"等是不断绝布萨食等。因为以继承适当性而行的才会获得继承,不是其他,所以说"依随顺家族传统的行为"等。"使自己堪继承"是使自己适合继承。因为父母对不随顺自己教诫、行邪行的孩子,到法庭使成为非子,他们不适合继承。但对随顺教诫者则使成为家产的主人。"从第三天起"是从死亡日第三天起。其余容易理解。第十经明了。
儿经等注释完毕。
须摩那品注释完毕。
5. 秃王品
1-2. 取经等注释
41-;

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

Ādiyasuttādivaṇṇanā niṭṭhitā.

3. Iṭṭhasuttavaṇṇanā

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

Iṭṭhasuttavaṇṇanā niṭṭhitā.

4. Manāpadāyīsuttavaṇṇanā

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

Manāpadāyīsuttavaṇṇanā niṭṭhitā.

5-6. Puññābhisandasuttādivaṇṇanā

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

Puññābhisandasuttādivaṇṇanā niṭṭhitā.

7-8. Dhanasuttādivaṇṇanā

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

Dhanasuttādivaṇṇanā niṭṭhitā.

9. Kosalasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
42. 第五品第一经中"以奋起精进获得"或"以奋起和精进获得"。其中"奋起"是身体的精进。"精进"是心的,他们这样说。或"奋起"是在生起财富上的勤勉。"精进"是与此相应的努力。"满足"是饱满充足。因为如此则成为身体肥壮,所以说"使肥壮"。第二经明了。
取经等注释完毕。
3. 可爱经注释
43. 第三经中"赞叹不放逸"是"欲求这些寿命等应作不放逸"如是智者只赞叹不放逸。或因为智者在诸福业中赞叹不放逸,所以欲求寿命等应只作不放逸的意思。在第一种解释中,"于诸福业"这词与"不放逸"相连。因为智者赞叹不放逸,又因为在诸福业中不放逸者获得两种利益,所以欲求寿命等应只作不放逸。在第二种解释中,智者赞叹不放逸。在哪里?在诸福业中。为什么?因为不放逸的智者获得两种利益,这就是意思。"获得利益"是获得现法等利益。
可爱经注释完毕。
4. 施可爱经注释
44. 第四经中"由意所生"是由禅那意所生,所以说"在净居天中由禅那意所生的一天身"。虽然一切众生都是由行意所生,但因为不依外缘只由意而生,所以色界众生称为"意生"。如果这样,欲界化生众生也成为意生?不是,因为在那里根本无需由外缘生的疑虑,"只由意生"这确定语不适用。或者这意生之语在世间中已确立用于色界众生。如是吠陀论者也说我有五种:食所成、气所成、意所成、喜所成、识所成。断见论者也说"天的、有色的、意生的"。或"在三种族圆满中"是在称为婆罗门、刹帝利、吠舍的圆满种族中。或"在六欲天中"是在六欲界天中。
施可爱经注释完毕。
5-6. 福水流经等注释
45-46. 第五经中"无量"是以阿拉迦量无法计量。但依由下至大地、上至虚空、周围以轮围山、中间以各处所立的洲岛山边界所限定,知者能以由旬计量。因有情的大身鱼、鳄鱼、夜叉、守护神、大龙、魔鬼等和无情的强力口深渊等可怕所缘,故多可怕。"多"是多数。"流"是流动。"趣向"是前往。第六经明了。
福水流经等注释完毕。
7-8. 财经等注释
47-48. 第七经中"信"是由道而来的信。"其善戒"中善戒名为圣弟子的圣所爱戒。其中虽然圣弟子没有一戒不可爱,但在此义中是指即使在他世也不舍的五戒。第八经明了。
财经等注释完毕。
9. 拘萨罗经注释

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

Kosalasuttavaṇṇanā niṭṭhitā.

10. Nāradasuttavaṇṇanā

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

Nāradasuttavaṇṇanā niṭṭhitā.

Muṇḍarājavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

2. Dutiyapaṇṇāsakaṃ

(6) 1. Nīvaraṇavaggo

1-2. Āvaraṇasuttādivaṇṇanā

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

Ñāṇadassananti ca dibbacakkhupi vipassanāpi maggopi phalampi paccavekkhaṇañāṇampi sabbaññutaññāṇampi vuccati. ‘‘Appamatto samāno ñāṇadassanaṃ ārādhetī’’ti (ma. ni. 1.311) hi ettha dibbacakkhu ñāṇadassanaṃ nāma. ‘‘Ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī’’ti (dī. ni. 1.234) ettha vipassanāñāṇaṃ. ‘‘Abhabbā te ñāṇāya dassanāya anuttarāya sambodhāyā’’ti (a. ni. 4.196) ettha maggo. ‘‘Ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti (ma. ni. 1.328) ettha phalaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’ti (saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) ettha paccavekkhaṇañāṇaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi ‘sattāhakālakato āḷāro kālāmo’’’ti (ma. ni. 1.284; 

我来将这段巴利文直译成简体中文：
49. 第九经中"垂落肩"是因面对时不能看任何东西而低头。"无辩才"是因不能说任何合法语而无辩才、缺乏辩才。
拘萨罗经注释完毕。
10. 那罗陀经注释
50. 第十经中"深着迷"是因过度的爱染迷醉而着迷,陷入迷醉、痴迷、放逸。所以说"吞咽...等...具足过度迷醉的渴爱"。"大"是大的。这是以性别转变而说。所以说"以大的王威"。
那罗陀经注释完毕。
秃王品注释完毕。
第一五十经完毕。
2. 第二五十经
(6) 1. 盖品
1-2. 障经等注释
51-52. 第二(五十经)第一(经)中"覆"是障盖,"遮"是遮蔽。这里"覆"是从开始包围善法生起。"遮"是完全阻止的意思,所以"依障盖"是依最初阻止善生起。"依遮蔽"是依完全阻止,如是这里的意思应当理解。因为五盖生起时不让未生的世间出世间慧生起,也切断已生的八等至或五神通而令堕落,所以称为"削弱慧"。这里切断和堕落仅是不让那些慧未生而生起。如是诸盖法作为大种无上慧和某些小慧不生起的原因,完全破坏其他的能力,故说削弱慧。"人法"是没有修习作意时凡人自然应生的法,或导致人的本性的法是人法,即非殊胜的小善。即使在佛未出世时也运行,也关系到此而说"以下等梵行,生为刹帝利"。"适于圣"是适于圣性,意思是说能成就圣性。智见即是殊胜智见,适于圣且是殊胜智见故为适于圣的殊胜智见。
"智见"是说天眼、观、道、果、省察智、一切智。因为在"不放逸者成就智见"中天眼名为智见。在"引导心趣向智见"中是观智。在"不能证得无上菩提的智见"中是道。在"这是另一殊胜人法、已证得适于圣的殊胜智见的安住"中是果。在"我智见生起,我解脱不动,此是最后生,今不再有有"中是省察智。在"我智见生起'阿罗罗·迦罗摩七日已死'"中

2.340) ettha sabbaññutaññāṇaṃ. Idha pana lokuttaradhammo adhippeto. Ettha ca rūpāyatanaṃ jānāti cakkhuviññāṇaṃ viya passati cāti ñāṇadassanaṃ, dibbacakkhu. Sammasanūpacāre ca dhammalakkhaṇattayañca tathā jānāti passati cāti ñāṇadassanaṃ, vipassanā. Nibbānaṃ cattāri vā saccāni asammohappaṭivedhato jānāti passati cāti ñāṇadassanaṃ, maggo. Phalaṃ pana nibbānavaseneva yojetabbaṃ. Paccavekkhaṇā maggādhigatassa atthassa sabbaso jotanaṭṭhena ñāṇadassanaṃ. Sabbaññutā anāvaraṇatāya samantacakkhutāya ca ñāṇadassanaṃ. Byādiṇṇakāloti pariyādinnakālo. Dutiyaṃ uttānameva.

Āvaraṇasuttādivaṇṇanā niṭṭhitā.

3-4. Padhāniyaṅgasuttādivaṇṇanā

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

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

Padhāniyaṅgasuttādivaṇṇanā niṭṭhitā.

5. Mātāputtasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
是一切知智。这里是意指出世间法。其中因为知道色处并如眼识一样见,故为智见,即天眼。因为在遍知观照和法的三相也如此知见,故为智见,即观。因为由无痴通达而知见涅槃或四谛,故为智见,即道。果则只应依涅槃而配合。省察因完全照明道所证的义而为智见。一切知因无障碍和普眼性故为智见。"已用尽时"是已完全用尽时。第二经明了。
障经等注释完毕。
3-4. 精进支经等注释
53-54. 第三经中"精进"是精勤,即从事修习的瑜伽行者,它的状态即修习专注是精勤状态。"有精进"是精进者,将ka音变成ya音而说"精进"。因说"从发愿开始而来",故辟支菩萨、声闻菩萨也从发愿以来而来的信是来信,但以最上说故说"诸正等觉菩萨"。因从证得而来故,与最上道果相应的也名为证信,即说为预流者的支分。"不动"是因不被对治所胜故不动摇。"确信"是趋入而胜解,由信生起而于当信事物生信。"善通达"是善好通达。如由那通达而得一切知智,如是通达。若人因佛善觉而信不动不摇,他因法善法性、僧善行道而由于那通达信不如是,这是不可能无机会的。所以世尊说:"诸比丘,若于佛欢喜于法欢喜于僧欢喜"等。精进之力成就是因"必定由这行道而解脱老死"而恭敬精进。
app-音表示无,如"少声...等"等中,所以说"无病"。"平等消化"是以同样方式消化所食食物的性质。因为消化力强力消化会因胆汁变异等而生病,松弛消化会因衰弱而因风变异等,所以说"不太冷不太热"。因消化之火的弱强而有情依次能耐冷热,所以说"太冷消化者"等。如实忏悔过失名为自己表白,所以说"如实显示自己过失者"。"趣向生灭"是通达诸行生灭,这是这里的意思,所以说"生"等。"清净"是无污染。"能贯通"是以彼分断能特别断除。"趣向彼苦灭"是说未得此智时应有轮回,得已则不轮回的苦。所以这瑜伽行者称为"小预流"。第四经明了。
精进支经等注释完毕。
5. 母子经注释

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

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

Mātāputtasuttavaṇṇanā niṭṭhitā.

6. Upajjhāyasuttavaṇṇanā

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

Upajjhāyasuttavaṇṇanā niṭṭhitā.

7. Abhiṇhapaccavekkhitabbaṭṭhānasuttavaṇṇanā

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

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

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

Abhiṇhapaccavekkhitabbaṭṭhānasuttavaṇṇanā niṭṭhitā.

8-10. Licchavikumārakasuttādivaṇṇanā

58-

我来将这段巴利文直译成简体中文：
55. 第五经中,"亲密"是毒蛇般相续的状态。"机会"是心进入其中。"取"是取自己的机会。"破坏"是破坏善的机会。
"伤害"是以踩踏等方式伤害。"以三遍知"是以称为知、审察、断的三种遍知。"无畏"是对他们无有任何处的怖畏,意思是无怖。已到四暴流或轮回大暴流的彼岸边际。所以说"彼岸说是涅槃"等。
母子经注释完毕。
6. 和尚经注释
56. 第六经中"昏沉状态"即身体的僵硬,那是以沉重为前导,所以说"生起沉重性"。"不明显"是不显明,因种种原因不现起。所以说"四方和中间方对我不现起"。这里其余明了。
和尚经注释完毕。
7. 应常观察处经注释
57. 第七经中"老法"的"法"字如"不忘失法涅槃"等中是本性之义,所以意思是老的本性,衰老的自性。所以说"老的自性"等。其他句中也是这个方法。"业的继承者"是领受业应给予的,意思是得自己所积集的业果。说那继承是因的假说,所以说"业是我的继承财产的意思",如说"诸比丘,因受持诸善法,如是此福增长"。因为果虽然实际上与因不同,但如同不异而混合。所以说"业是我的根源因"。以执我所而结缚是亲属,血亲眷属,而业则是绝对相联系,所以说"业是我的亲属"。"依止"是归依。因为没有像业这样的众生依止。
"因青春而生起的慢"是"我们到老年时将作福,现在还年轻"如是依靠青春而作慢。"我无病已过六十或七十岁,我连一片诃梨勒果也不用吃,而这些别人说'我们某处痛,吃药'而行动,有谁像我这样无病呢"如是作慢是健康慢。一切生命都是易破坏且随伴着苦,不顾察那两者而依续住和易得资具而"我长寿,我在长寿,我将长寿,我乐活,我在乐活,我将乐活"如是作慢是生命慢。
"无所依"是无欲所依。因为有四所依 - 欲所依、蕴所依、烦恼所依、行所依。欲也因是如说"缘于五欲功德而生起乐喜,这是欲的味"所说乐的所依,以"乐依止于此"这语义而称为"所依",诸蕴因是以蕴为根本的苦的所依,烦恼因是恶趣苦的所依,诸行因是有的苦的所依。其余容易理解。
应常观察处经注释完毕。
8-10. 离车童子经等注释
58-

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

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

Licchavikumārakasuttādivaṇṇanā niṭṭhitā.

Nīvaraṇavaggavaṇṇanā niṭṭhitā.

(7) 2. Saññāvaggo

1-5. Saññāsuttādivaṇṇanā

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

Saññāsuttādivaṇṇanā niṭṭhitā.

6-10. Sājīvasuttādivaṇṇanā

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

Sājīvasuttādivaṇṇanā niṭṭhitā.

Saññāvaggavaṇṇanā niṭṭhitā.

(8) 3. Yodhājīvavaggo

1-2. Paṭhamacetovimuttiphalasuttādivaṇṇanā

71-

我来将这段巴利文直译成简体中文：
60. 第八经中"财产",这里"saṃ"说是财富,它的主是"sapati",即财主。因为有益于他故为财产,即资具、财富的意思。依自己意愿引导村事为"gāmaniya",即"gāmaṇika"(村长)。
"随从生活"是依赖依止而生活的习性者,所以说"依止此而生活的人们"。依一个大家族而五十或六十家族生活,关于这些人而说此。其余容易理解。第九等经义明了。
离车童子经等注释完毕。
盖品注释完毕。
(7) 2. 想品
1-5. 想经等注释
61-65. 第二(品)第一(经)中"大果大功德"这两者义理相同,只是文字不同,所以说"大果"等。如"居士们,这五种功德"等中,功德字也是果的同义词。因为是大出世间乐的缘故为大功德。"潜入不死"是入于不死内,进入不死因见涅槃,不再超过彼。所以说"以不死为终"。不死是它们的终点结束故为以不死为终。"死想"是以死随观智的想。"食厌恶想"是对食以行走等方式观察厌恶而生起的想。"厌离"是厌倦,不执着于任何处。第二等经义明了。
想经等注释完毕。
6-10. 共活经等注释
66-70. 第六经中"共同活命于此"是共活,即问题的发问和解答。所以说"共活是问题的发问和解答"等。"造作"是积集。第七等经义明了。
共活经等注释完毕。
想品注释完毕。
(8) 3. 军人品
1-2. 第一心解脱果经等注释
71- ;

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

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

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

Paṭhamacetovimuttiphalasuttādivaṇṇanā niṭṭhitā.

3-4. Paṭhamadhammavihārīsuttādivaṇṇanā

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

Paṭhamadhammavihārīsuttādivaṇṇanā niṭṭhitā.

5. Paṭhamayodhājīvasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
72. 第三(品)第一(经)中"无明门栓",这里"无明"是轮回根本的无明,因为多数人不能举起故为难举起,因阻碍入涅槃之门故"如门栓为门栓"如是说。因为他举起了它故说"已举门栓"。"再有"是造作再有的习性,或值得再有果报,意思是给予再有。"生轮回"是以出生和轮转而如是得名的再有蕴的缘,即业行。因为"生轮回"是以果的假说而说因。因为它以一再生起因而围绕而住故说"壕",因为围绕相续。因为他填平了它、散布了它、完全抛弃了它、毁坏了它故说"已填壕"。
"渴爱柱"中,渴爱是轮回根本的渴爱。因为深入的性质故说"柱"。"拔出"是拔除拉出。"欲界部分"是生欲界的缘,欲界投生缘的欲贪结等。因为它们如关闭城门般关闭心而住故说"闩"。因为他除去了它们、破坏了它们故说"无关闩"。"已落旗"是以最上道落下、除去慢旗者。"已落重担"是蕴重担、烦恼重担、行重担已落下者。"已解缚"是与四轭和一切烦恼解离。"我慢"是于色的我慢,于受、想、行、识的我慢。这里对五蕴无差别地执取为"我"而转起的意为我慢。
为了防护和清净城门,在两边竖立柱子,所以说"在城门竖立的柱子"。由破坏城墙即成为使壕平地,所以说"破坏城墙散布壕沟"。"如是"等是譬喻的配合。现有的身体法聚为有身,即五取蕴。三十二种酷刑是苦蕴中所说的诸苦。眼病头痛等。九十八种病,王难等二十五大怖畏。第二经明了。
第一心解脱果经等注释完毕。
3-4. 第一法住经等注释
73-74. 第三经中"于自内"是于自己的相续。以慈悲会合而求利益者。以悲悯而同情者。"遍摄"是遍取,意思是遍满。"遍作"是遍做,意思也是全部遍满。也读作"缘"。"莫放逸"是不从事所说的止观或以其他任何放逸因而莫陷入放逸。在解脱教中如作不应作,不作应作也是放逸。"违逆时"是具七不适时等违逆的时候。一切教中功德都摄于此,所以说"修禅莫放逸...等...教导"。第四经无可说。
第一法住经等注释完毕。
5. 第一军人经注释

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

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

Paṭhamayodhājīvasuttavaṇṇanā niṭṭhitā.

6. Dutiyayodhājīvasuttavaṇṇanā

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

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

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

Dutiyayodhājīvasuttavaṇṇanā niṭṭhitā.

7-8. Paṭhamaanāgatabhayasuttādivaṇṇanā

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

Paṭhamaanāgatabhayasuttādivaṇṇanā niṭṭhitā.

9. Tatiyaanāgatabhayasuttavaṇṇanā

79. Navame pāḷigambhīrāti (saṃ. ni. ṭī. 2.

我来将这段巴利文直译成简体中文：
75. 第五经中"战斗"是战士,那是他们的生计故为军人。所以说"以战争为生"。"不能坚定而住"是即使具足坚定也不能住。"到达"是已达。"变坏"是陷入变异。所以说"舍弃自然状态"。
"尘之顶"是处格作主格用,所以说"什么名为那人的尘顶"。"解脱"是使放弃所执。"解放"是从身体移除。
第一军人经注释完毕。
6. 第二军人经注释
76. 第六经中"皮"是指皮制的,皮缝制的,或包括其他如竹板等。"系好弓箭囊"是系好备妥弓和箭囊。因为弓杖系上弦等也是弓的系好。所以说"系好弓和箭囊"。"以战斗阵式而住"是依两军阵排布方式所作的阵式而住,意思是说依军阵排布而安立。"作奋起和精进"是依战斗方式作奋起和精进。"使死亡"是使至死亡边际的其他。所以说"使死",意思是说使生命终结使趣向死亡。
在"不护身"等中,摆动手足转动颈项称为不护身。说各种粗恶语称为不护语。思惟欲寻等称为不护心。"念未确立"是身至念未确立。"随贪"是为贪所害。或"贪迷"是为贪所触如为有毒蛇所触。
"随烧义"是依不如理行。当下和未来大炽热义。以无住自性而暂时现前义。以暂时可爱而临时义。以被智者征服而毁坏一切肢节义。以砍断破裂等事如打击义。以在无伤处生伤而入内自性为贯穿义。以现法和来世不利因相为可疑可怖义。
第二军人经注释完毕。
7-8. 第一未来怖畏经等注释
77-78. 第七经中"为证殊胜"为证得殊胜。"精进"是主要精进。在依经行作时,那也可说为"身的",所以说"两种"。"刀风"是如剪刀切断关节般吹起的风。所以说"如刀"等。"已作业者"是已作盗贼业者。据说他们作业后,向他们所祈求而成就业的神祇,为了报恩而杀人取颈血。他们想"在其他人被杀时会生骚动,无人会寻找出家人",所以抓捕比丘杀害。关于这点而说此。"未作业者"是从森林来村时欲先作供养业以成就业者。所以说"作偷盗出来者名为已作业"等。第八经无可说。
第一未来怖畏经等注释完毕。
9. 第三未来怖畏经注释
79. 第九经中"经典甚深"是;

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

Tatiyaanāgatabhayasuttavaṇṇanā niṭṭhitā.

10. Catutthaanāgatabhayasuttavaṇṇanā

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

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

‘‘Sannidhikatassa paribhoga’’nti ettha (dī. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
经文方面甚深难测难入如利箭经。因为利箭经以"无相无知"等经文方面甚深,而非义理甚深。如是在那里那些偈颂显现难以了知。因为难以用智了知难入,所以说"甚深"。此中某些偈颂前后也因难了知而难入,因此在经文方面甚深。"义理甚深"是义理方面甚深如大分别经,大分别经在义理方面甚深是明显的。"超越世间"是超胜世间,它们有此义故为出世间。所以说"显示出世间法"。"与空性相应"是显示七空法者。所以说"与蕴界处缘起相应"。"应学习应掌握"是以性别语言倒装说,所以说"既应学习又应运用"。诗人的作品为诗作。而某人的某作品,说为由他所作,所以说"诗作即诗人所作"。"诗作"即诗,诗即诗人所说的意思。所以说"那是同义词"。"巧妙字"是美丽装饰的字。另一个是它的同义词。"住于教外"是非教内行者。"外道弟子"是任何不知"佛陀"的弟子。"将乐听"是因字的巧妙和音调美好而心满意足的沙弥、年轻比丘、女人、大居士等聚集说"这是说法者"而将欲听。
第三未来怖畏经注释完毕。
10. 第四未来怖畏经注释
80. 第十经中"五种亲近"是如说"听闻亲近、见亲近、交谈亲近、受用亲近、身亲近"如是所说的五种亲近。由此亲近为亲近,即贪。以听闻为因,或依听闻而转起的亲近为听闻亲近。其余也是这样。身亲近则是身体接触。在这些中,或听他人所说的色等圆满,或自己听轻声笑语歌声,依耳识路而生起的贪名为听闻亲近。观看异性色而依眼识路生起的贪名为见亲近。依互相言谈话语而生起的贪名为交谈亲近。比丘用比丘尼的物品,比丘尼用比丘的物品,依受用而生起的贪名为受用亲近。依握手等而生起的贪名为身亲近。
"种种"是依食储存、饮储存、衣储存、乘储存、床储存、香储存、财物储存而有多种。"储存者"由此显示"储存受用"中"作"字是业义。或如应说"积集趣向"而省略鼻音说"积集趣",如是应说"储存作受用"而省略鼻音说"储存作受用",意思是作储存而受用。
"储存者的受用"在这里

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

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


我来将这段巴利文直译成简体中文：
然而(对于)两种说法即依律和依节俭。首先依律,任何食物今日受取明日存储,受用它则波逸提。但自己所得给与沙弥,或使(他人)给与沙弥所得,第二天食用是可以的,但不合节俭。在饮储中也是这个方法。在衣储中未受持未许可的即是储存,也违背节俭。这是无比喻说法。但比喻说法,应当以三衣知足,得到第四衣应当给与他人。如果不能给与任何人,但想给与者,他为诵经或问法而去,一回来就应给与,不给与是不可以的。但衣不足时,或有希望时,在允许的时间存放是可以的。无缝纫线和缝衣者时,也可以作律事而存放。但"此衣破旧时从何处得如此"而存放是不可以的,即是储存也违背节俭。
在乘储中,"乘"即轿子、车、牛车、手推车、轿椅。但这不是出家人的乘,鞋才是乘。因为一位比丘最多可以有两双鞋 - 一双为住林,一双为洗脚。得到第三双应当给与他人。"此破旧时从何处得另一双"而存放是不可以的,即是储存也违背节俭。在床储中"床"是床座。一位比丘最多可以有两张床 - 一张在卧室,一张在日间住处。得到多于这个应当给与别的比丘或僧团,不给与是不可以的,即是储存也违背节俭。在香储中比丘若有疥癣皮肤病等疾病,可以有香。需要香者取得香后,当那病痊愈时应当给与其他病人,或用于门五指印香熏等。"将来有病时将有用"而存放是不可以的,即是香储存也违背节俭。


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

Catutthaanāgatabhayasuttavaṇṇanā niṭṭhitā.

Yodhājīvavaggavaṇṇanā niṭṭhitā.

(9) 4. Theravaggo

1-2. Rajanīyasuttādivaṇṇanā

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

Rajanīyasuttādivaṇṇanā niṭṭhitā.

3. Kuhakasuttavaṇṇanā

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

Kuhakasuttavaṇṇanā niṭṭhitā.

6-7. Paṭisambhidāppattasuttādivaṇṇanā

86-

我来将这段巴利文直译成简体中文：
"财物"应当理解为余下所说。即此处某比丘想"在那样的时候将有用处"而取来存放胡麻、米、豆、豆、椰子、盐、鱼、酥油、陶器等。他在雨季早晨令沙弥煮粥食用后说"沙弥,在水泥中难以入村,去告诉某家我在寺院坐着,从某家取来酪等"而派遣。即使比丘们说"尊者,我们要入村吗?"他也说"贤友,现在村难入"。他们说"好的,尊者,你住着,我们寻求食物带来"而去。然后沙弥带来酪等,准备饭菜供上,正当他食用时施主送来饭食,他也从那里食用可意不可意的。然后比丘们带着托钵食回来,他也从那里食用可意不可意的。如是度过四个月。这称为比丘过着剃发居士的生活,不是沙门的生活。这样的称为财物储存。但比丘在住处存放一升米、一块糖、四分之一升酥油,这么多为非时来的盗贼是可以的。因为他们得不到这么多的财物接待会夺命,所以如果没有这么多,取来存放也是可以的。不适时也可以自己受用其中如法之物。但在净厨房存放多也不名为储存。
第四未来怖畏经注释完毕。
军人品注释完毕。
(9) 4. 长老品
1-2. 可染著经等注释
81-82. 第四(品)第一(经)明了。第二经中"以功德污损而转起者也如粪以粪打击作者而首先污损"为污损,他有此为污损者。"高慢"为高慢,意思是像咬住他人功德而除去。他有此为高慢者。高慢者不给第二者担子,伸展而住。所以说"具足以执持轭相的高慢"。
可染著经等注释完毕。
3. 欺诈经注释
83. 第三经中"以三种欺诈事",即以邻近喃喃、依止威仪、受用资具差别的三种欺诈事。以三种欺诈事欺诈世间,使惊异,在自己引生他人"啊,稀有之人"的惊异为欺诈者。欲得利养恭敬而谄媚,赞扬自己或施主,如何他给予些什么,如是举扬而说为谄媚者。相是他的习性为相者,或以相而行,或作相为相者。"相"即生起他人给予资具想的身语业。压榨是他的习性为压榨者。或压榨为压榨,压榨即压榨者。"压榨"即如狡诈者为利养恭敬而辱骂讥讽说他人坏话等。
欺诈经注释完毕。
6-7. 得无碍解经等注释
86-

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

Paṭisambhidāppattasuttādivaṇṇanā niṭṭhitā.

8. Therasuttavaṇṇanā

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

Therasuttavaṇṇanā niṭṭhitā.

9. Paṭhamasekhasuttavaṇṇanā

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

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

Paṭhamasekhasuttavaṇṇanā niṭṭhitā.



我来将这段巴利文直译成简体中文：
86-87. 第六经中关于无碍解所说的,在前面已说。"高低"是高和低。所以说"大小"。"应作事"是说"我做什么"而应作的工作。其中"高等工作"即是制作衣、染衣、在塔涂白灰、在布萨堂塔堂菩提树堂应作的工作等如是等。"低等工作"即是洗脚涂油等小工作。"能胜任那里"是能前往那里,意思是在那里那里大小工作中以成就方式而去。也就是说在完成那那工作中有能力。或"能胜任那里"是在那那工作应成就中为方便者。"能作"是能够作。"能安排"是能够处理。第七经明了。
得无碍解经等注释完毕。
8. 长老经注释
88. 第八经中"得坚固性"是在教中得到坚固性不退转性。出家而知道多夜为知夜者。所以说"从出家日起"等。"显著"是以非如实功德和如实功德出现。他有名声为有名声者,依止名声为有名声者。所以说"依名声"。不善人的法为不善法,或不存在的不善的应呵责的下劣法为不善法。善法应以相反而知。
长老经注释完毕。
9. 第一有学经注释
89. 第九经中以应修习义为业,这是他的乐为乐业,它的性质为乐业性。这里"业"说是应作的业。即是:检查衣、作衣事、支撑、钵袋肩带腰带法器架子脚垫扫帚等的作。因为某些人作这些时整天只作这些,关于这点而有此遮止。但谁在这些作时才作这些,诵时诵,读时读,塔院职时作塔院职,作意时作意,他不名为乐业。在"乐说"中,谁以女相男相等方式谈话交谈而度日夜,如此者于说话不作限制,这名为乐说。但谁夜日说法,解答问题,这是少说于说话有限制。为什么?因为说"诸比丘,你们集会有两事应作:法说或圣默然"。
在"乐睡"中,谁行走、坐着、躺着都被昏沉睡眠征服而睡,这名为乐睡。但谁因所生身的病而心入有分,这不是乐睡。所以说:"我忆念,阿耆毗舍那,在夏季最后月中,饭后从托钵回来,四叠僧伽梨而正念正知以右胁而入睡。"在"乐众"中,谁一人的第二,二人的第三,三人的第四,如是只与众同住,独处不得乐味,这是乐众。但谁在四威仪中独处得乐味,他应知不是乐众。因为有学得功德不可能退失,所以说"以上等功德"等。
第一有学经注释完毕。

10. Dutiyasekhasuttavaṇṇanā

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

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

Dutiyasekhasuttavaṇṇanā niṭṭhitā.

Theravaggavaṇṇanā niṭṭhitā.

(10) 5. Kakudhavaggo

1-10. Paṭhamasampadāsuttādivaṇṇanā

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

Paṭhamasampadāsuttādivaṇṇanā niṭṭhitā.

Kakudhavaggavaṇṇanā niṭṭhitā.

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

3. Tatiyapaṇṇāsakaṃ

(11) 1. Phāsuvihāravaggo

1-4. Sārajjasuttādivaṇṇanā

101-

我来将这段巴利文直译成简体中文：
10. 第二有学经注释
90. 第十经中"太早"是整夜睡后在强力黎明时用扫帚稍微扫扫,洗脸,为粥食太早入村。"超过它"是以在家人交际方式度时而超过中午时分离开。因为太早入村,取粥去坐堂喝后,在一处躺下睡觉,在人们吃饭时"将得美食"而近中午起来,用法器取水擦眼,行乞食,随意食用,与在家人交际度时,中午过后离开。
"少欲说"是"贤友,多欲恶欲这些法应断"而显示它们的过患,"应受持如是少欲而行"等方式转起的说。"以三远离"是身远离、心远离、依远离这三远离。其中独行、独立、独坐、独卧、独入村乞食、独离开、独决意经行、独行、独住,这名为身远离。八等至名为心远离。涅槃名为依远离。也说这:"身远离是住远离身的乐出离者的,心远离是清净心的得最极清净者的,依远离是无依的得行灭者的人的。""二种精进"是身和心的精进。"戒"是四遍净戒。"定"是导向观的八等至。或"解脱说"是关于圣果转起的说。其余明了。
第二有学经注释完毕。
长老品注释完毕。
(10) 5. 郭古陀品
1-10. 第一圆满经等注释
91-100. 第五品第一、第二经无可说。第三经中由证知而为智,上道慧由下道以遍知智而知。但由它是果,道果慧及与它俱行的正思惟等在此说为"智"。以智而解说为智解说。所以说"智解说是阿罗汉解说"。"以所得慢"是于未得起得想,于未证起证想而以"我已证"的慢。第四等明了义。
第一圆满经等注释完毕。
郭古陀品注释完毕。
第二五十经完毕。
3. 第三五十经
(11) 1. 安住品
1-4. 怯弱经等注释
101-

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

Sārajjasuttādivaṇṇanā niṭṭhitā.

5. Phāsuvihārasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
4. 第三品第一经无可说。第二经中为托钵等而应前往处为行处,"妓女是他的行处"为妓女行处,意思是以朋友亲近方式应前往处。"妓女"即以色为生者,不应以朋友亲近方式前往她们,因为对沙门性有障碍,即使清净意乐也是呵责因,所以应建立正念以布施方式前往。"寡妇"说是死夫者或离家夫者。"大姑娘"是年长未嫁的少女。"黄门"是不男。因为他们烦恼增盛、热恼未息、多说世俗欲事的话,所以不应前往。"比丘尼"即是增盛梵行者。比丘也如是。因为互为异性事物,以亲近方式前往不久就会有梵行障碍,所以不应前往,以问病等方式前往时应作有念者。第三、第四经明了义。
怯弱经等注释完毕。
5. 安住经注释

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

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


我来将这段巴利文直译成简体中文：
105. 第五经中有慈为慈,由它生起的身业为慈身业。其余二者也是这个方法。"现前"是显露。这里显露性是对所针对者作那身业时是面对的,所以说"当面"。"秘密"是不显露。不显露性是对所针对者作那身业时是不现前的,所以说"背面"。这些慈身业等是就比丘而说因为他们是最胜众,在居士中也有。因为比丘以慈心圆满细行名为慈身业。居士为礼塔、礼菩提树、请僧、见入村乞食的比丘而迎接、接钵、敷座、随行等如是等名为慈身业。比丘以慈心教导行为学处、说业处、说法、三藏佛语名为慈语业。居士说"我们去礼塔,去礼菩提树,我们将闻法,将作灯鬘花供,将受持三善行,将给与选食等,将给与雨安居资具,今日将给与僧四资具,请僧后准备硬食等,敷设座位,准备饮水,迎请僧众来,请坐在设座上,生欢喜生精进作服务"等时名为慈语业。比丘早晨起来照顾身体后去塔院作职事等,坐在远离住处想"愿此寺比丘快乐、无怨、无恼"名为慈意业,居士想"愿尊者快乐、无怨、无恼"名为慈意业。
这里新学比丘在作衣等中去作助手名为当面慈身业,而长老洗脚、浇水、扇等一切恭敬业名为当面慈身业,双方对放置不好的木器等不生轻贱如自己放置不好而收藏名为背面慈身业。说"提婆长老、帝须长老"如是尊重语名为当面慈语业,而问寺中不在者"我们的提婆长老在哪里,我们的帝须长老在哪里,什么时候会来"如是爱语名为背面慈语业。以充满慈爱润泽的眼睛张开以欢喜面容观看名为当面慈意业,忆念"愿提婆长老、帝须长老无病无恼"名为背面慈意业。虽然这里张开充满慈爱润泽的眼睛,以欢喜面容观看就是慈身业。但由某心力而眼睛慈爱润泽,面容欢喜,关于此说"名为慈意业"。导向定之用为导向定。


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

Phāsuvihārasuttavaṇṇanā niṭṭhitā.

6-10. Ānandasuttādivaṇṇanā

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

Ānandasuttādivaṇṇanā niṭṭhitā.

Phāsuvihāravaggavaṇṇanā niṭṭhitā.

(12) 2. Andhakavindavaggo

1-4. Kulūpakasuttādivaṇṇanā

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

Kulūpakasuttādivaṇṇanā niṭṭhitā.

5-13. Maccharinīsuttādivaṇṇanā

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

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

Maccharinīsuttādivaṇṇanā niṭṭhitā.

Andhakavindavaggavaṇṇanā niṭṭhitā.

(13) 3. Gilānavaggo

124-130. Tatiyo vaggo uttānatthoyeva.

(14) 

我来将这段巴利文直译成简体中文：
"去到同戒"是与住在各方域的比丘们去到相同的戒。"这"是对我和你们现前的。"见"是正见。"圣"是无过。"出离"是从轮回苦中出离离去。因为自己出离而使具此者从轮回苦中出离,所以说出离。"作彼"是作师教者,意为如教而行者。"为苦尽"是为一切苦尽。"去到见相同"是达到相同见的状态。
安住经注释完毕。
6-10. 阿难经等注释
106-110. 第六经中"在增上戒"是处格表示因,意思是不诽谤不呵责以戒为因。"自观察"是以戒一再观察自己的业。第七等明了义。
阿难经等注释完毕。
安住品注释完毕。
(12) 2. 安陀伽温达品
1-4. 亲近居家经等注释
111-114. 第二品第一经中"对不亲近起信赖"是对不亲近的居家他有信赖。"无权作决定"是不成为主人而以戒计划安排。"亲近分离"是以戒亲近分离分散各自存在的居家为合一。第二等明了义。
亲近居家经等注释完毕。
5-13. 悭吝经等注释
115-123. 第五经中住处悭等五种这里就比丘尼而说,也应就比丘而知。因为具住处悭的比丘见客来说"这里放置塔或僧的资具"等而不给僧的住处。具居家悭的比丘以种种因缘显示过患而阻止他人进入自己的护持居家。具利养悭的比丘悭惜僧的利养,以违法依靠和依靠势力而作使他人不得。具称赞悭的比丘称赞自己的称赞,在他人称赞说"这是什么称赞"而说种种过失。"称赞"这里应知是身体称赞和功德称赞。
具法悭的"此人学此法将胜过我"而不给他人。但"此人学此法后转变义理而将毁坏"以护法,或"此人学此法后掉举、傲慢、心不寂静将造不福"以护人而不给,这不是悭。这里"法"意指教法。因为证法只属于圣者,他们不悭因完全断悭,所以不可能。这里以住处悭在铜屋中熟,或成为夜叉或饿鬼头顶着那住处的垃圾而行。以居家悭成为少财。以利养悭生在粪地狱,悭惜僧团或僧众的利养或以个人受用而受用后成为夜叉或饿鬼或大蟒蛇而生。以称赞悭在生处中没有称赞。以法悭生在烧炙地狱。第六等明了义。
悭吝经等注释完毕。
安陀伽温达品注释完毕。
(13) 3. 病品
124-130. 第三品明了义。
(14);

4. Rājavaggo

1. Paṭhamacakkānuvattanasuttavaṇṇanā

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

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

Paṭhamacakkānuvattanasuttavaṇṇanā niṭṭhitā.

2. Dutiyacakkānuvattanasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
4. 王品
1. 第一随转轮经注释
131. 第四品第一经中"知义"是知利益。这里"义"字是利益的同义词,如在"自义、他义"等中。因为此知他人利益而使他们喜悦于自己,所以说"知令喜悦"。"罚"在随过失的处罚。"在军"在军队。"五义"即如是五种:自义、他义、双方义、现世义、来世义。"四法"即四谛法,或欲、色、无色、出世间的四法。因为仅以知接受受用量就表示知寻求舍弃量,所以只说"知接受受用量"。
"胜"是超越、征服,无"胜"为"无上"。无超越或无比的,在许多天人众中多百次以成就他们证悟圣谛方式而转起的世尊说法为法轮。又或最初对以阿若憍陈如为首的一百八十众会、梵天俱胝而令证悟四谛的说法,这以殊胜而得法轮名称。其中正念住等法以转起义为轮即法轮。或轮是命令因不离法,法和轮即法轮。以法以道理为轮也是法轮。如说:"以法转轮为法轮,以轮转法为法轮,以法转为法轮"等。"不可转"因法主世尊正等觉的法轮是无上而不可阻止。由谁不可转呢?说"由沙门等"。其中"沙门"是已得出家者。"婆罗门"是生婆罗门。因为教法第一义的沙门婆罗门就没有反对心。"天"是欲界天。"任何"是任何其余的眷属。至此应知八众的无余遍摄。"在世间"在有情世间。
第一随转轮经注释完毕。
2. 第二随转轮经注释

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

Dutiyacakkānuvattanasuttavaṇṇanā niṭṭhitā.

4. Yassaṃdisaṃsuttavaṇṇanā

134. Catutthe ‘‘ubhato sujāto’’ti ettake vutte yehi kehici dvīhi bhāgehi sujātatā paññāpeyya, sujāta-saddo ca ‘‘sujāto cārudassano’’tiādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
132. 第二经中"转轮王行"是十种或十二种导致转轮王性的行。其中对内众军队以如法安排保护防护守护,对刹帝利、随从、婆罗门居士、城市乡村人、沙门婆罗门、兽鸟,阻止非法,给与无财者财,前往沙门婆罗门问问题,这是十种转轮王行。这同样把居士和鸟类分开计算而成十二种。"转父所转"是圆满十种或十二种转轮王行而坐的儿子出现另一个,他转它。但因宝性而以相似义说"它即是那个",所以说"父所转"。或因为他说"陛下请无忧,我将教导",所以应如是见此义为转父所转的命令轮。因为那由自己福德力成就的轮宝,无譬喻地名为他所转,非其他,说第一方法。因为只是随转已转的,第一方法以彼语言方式说于相似者中,所以不取它而说第二方法。
第二随转轮经注释完毕。
4. 任何方经注释
134. 第四经中说到"两边善生"时,可以以任何两分说善生性,善生字如在"善生端正"等中;

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

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

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

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

Yassaṃdisaṃsuttavaṇṇanā niṭṭhitā.

5-9. Patthanāsuttādivaṇṇanā

135-

我来将这段巴利文直译成简体中文：
2.399;须尼546;长老偈818)是高大圆满的同义词,为显示由生而善生故说"从母和从父"。在世间由非亲生子义也见母父名称,但这里为显示由亲生子义而欲求故说"具清净胎"。胎是取即持,是指母胎处所。所以说"具足清净母胎"。由取即不舍所食的食物的消化而为胎,火界。父和母为父等。父等之父为祖父。他们的对为祖父对,所以乃至第七祖父对,祖父双,如是应见此义。如是以祖父摄即摄外祖父,所以注释中不另外提出。这里"对"字应以单一剩余方式见为"对和对和对"。如是在彼彼已摄二者。所以说"从此以上一切先人以祖父摄而摄"。这里"人"的摄取应见为以最胜说示而作。如是"从母"的经文才得圆满。
"未被呵弃"是未得呵弃。"未被舍弃"是在到达诤论等中未被舍弃未被丢弃。"以生出"是因位格,为显示说"以何因"等。这里以"两边...乃至...祖父对"显示刹帝利无生过失,因说具清净胎性。以"未被呵弃"显示无行为过失。因为由行为过失众生得呵弃。以"未被诽谤"显示无不当交往。因为由不当交往众生得诽谤。
"富"即具财富,那由取此取彼而说,所以说"任何由自己所有财富而富"。如是"大富"也,为显示它到达最胜而说"具足大无量数财"。因可受用特别是欲为受用,所以说"以五欲功德"。称谷物的住处为藏,成为藏的房为藏库。所以说"谷物充满的藏库"。如是显示精藏为库,储存谷物处为藏库后,现在为显示那与此不同而说"或"等。其中如剑的锐利守护遮蔽说为"鞘",如是王的锐利守护作为四支军为库,所以说"四种库是象马车步"。因以衣藏库摄即摄一切物品放置处,所以说"三种藏库"。
由此慧力说人为"贤",那为贤明,所以说"具贤明"。在彼彼应作事中的巧性、明白性为聪明。毁坏痴为慧,他有此为有慧。有在处处生起为处生,处处生起慧。"增益义"即称为增益的义。
任何方经注释完毕。
5-9. 希望经等注释
135-

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

Patthanāsuttādivaṇṇanā niṭṭhitā.

10. Sotasuttavaṇṇanā

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

Sotasuttavaṇṇanā niṭṭhitā.

Rājavaggavaṇṇanā niṭṭhitā.

(15) 5. Tikaṇḍakīvaggo

1. Avajānātisuttavaṇṇanā

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

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

Avajānātisuttavaṇṇanā niṭṭhitā.

2-3. Ārabhatisuttādivaṇṇanā

142-3. Dutiye ārabhatīti ettha ārambha-saddo kammakiriyahiṃsanavīriyakopanāpattivītikkamesu vattati. Tathā hesa ‘‘yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā’’ti (su. ni. 749) kamme āgato. ‘‘Mahārambhā mahāyaññā, na te honti mahapphalā’’ti (saṃ. ni. 1.120; a. ni. 4.39) kiriyāya. ‘‘Samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhantī’’ti (ma. ni. 

我来将这段巴利文直译成简体中文：
9. 第五经中"象技"在象技艺。因为"象"由象境界、依象而取象技艺。其余句中也是此方法。"编织"为"编",在美好中某处不堕落不失败,能持守它们的意思。非编为"不编",不能从义和从声持守它们。"不编"是"不无编"。二否定返回本性,所以说"不无编为有能"。第六等明显义。
希望经等注释完毕。
10. 流经注释
140. 第十经中"强烈"是锐利。"粗"是粗糙。"苦"是凶恶。"不适"是不适意不可爱。心不到达它们,它们不令心到达增长为不适意。
流经注释完毕。
王品注释完毕。
(15) 5. 提甘达基品
1. 轻蔑经注释
141. 第五品第一经中"给予后轻蔑",这里一比丘大福德得四资具,他得衣等后问另一小福德者。他虽一再被问也取。然后另一者稍瞋想令其困窘而说:"他依自性不得衣等,依我们而得。"如是也名给予后轻蔑。又一人与一人同住二三年,先敬重彼人,随时间过去不作尊重,也不去坐处。此人也名以同住轻蔑。"受说者"是初当说者,在第一言中即安立口的意思。这里这方法 - 一人说如法的比丘为"非如法"。听此他到结论,后被另相似比丘说"此如法"时也不取他言。说某某对我们说"此非如法",只取前比丘的话。另一对破戒者说"有戒"。信他言后,又被另说"此比丘非如法,他不应亲近你们"时也不取他言而取前言。另一者取所说赞,也取所说毁。此也名受说者即当受说者,凡所闻即在彼彼安立口的意思。
"动摇"是由信等短时性堕落,以不信等动摇性为动摇。在"短暂信"等中,由一再亲近而信即信爱。信爱和居家爱都可以,净信是信净信。"如是人成动摇"是如是由短暂信等性而人名为动摇。如姜黄色,如谷堆中打入的木桩,如置马背的瓜,在无系着处须臾动摇。"愚迟痴"是由无智性为愚,由非境界性为痴,大愚的意思。
轻蔑经注释完毕。
2-3. 开始经等注释
142-3. 第二经中"开始",这里开始字用于业、作业、伤害、精进、瞋恚、违犯、超越。如是它在"任何苦生起,一切依开始缘"是用于业。"大开始大祭祀,它们非大果"是用于作业。"为沙门瞿昙而开始生命"

2.51) hiṃsane. ‘‘Ārambhatha nikkhamatha, yuñjatha buddhasāsane’’ti (saṃ. ni. 1.185; netti. 29; peṭako. 38; mi. pa. 5.1.4) vīriye. ‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hotī’’ti (dī. ni. 1.10, 195; ma. ni. 1.293) kopane. ‘‘Ārabhati ca vippaṭisārī ca hotī’’ti (a. ni. 5.142; pu. pa. 191) ayaṃ pana āpattivītikkame āgato, tasmā āpattivītikkamavasena ārabhati ceva, tappaccayā ca vippaṭisārī hotīti ayamettha attho. Yathābhūtaṃ nappajānātīti anadhigatattā yathāsabhāvato na jānāti. Yatthassāti yasmiṃ assa, yaṃ ṭhānaṃ patvā etassa puggalassa uppannā pāpakā akusalā dhammā aparisesā nirujjhantīti attho. Kiṃ pana patvā te nirujjhantīti? Arahattamaggaṃ, phalappattassa pana niruddhā nāma honti. Evaṃ santepi idha maggakiccavasena pana phalameva vuttanti veditabbaṃ.

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

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

Ārabhatisuttādivaṇṇanā niṭṭhitā.

4-6. Tikaṇḍakīsuttādivaṇṇanā

144-

我来将这段巴利文直译成简体中文：
2.51)是用于伤害。"开始、出离、励力于佛教"是用于精进。"离开伤害种子界生物界"是用于瞋恚。而"开始且追悔"这是用于违犯超越,所以依违犯超越而开始,且由此缘而追悔,这是此中义。"不如实知"是由未证得而不如本性知。"在何处他"是在何处对他,意为到达何处此人生起的恶不善法无余灭。到达何而它们灭呢?阿罗汉道,而得果者名为已灭。如是虽然,这里应知依道作用而说果。
"开始不追悔"是犯戒,但他寻求同分人忏悔,所以不追悔。"不开始追悔"是不犯戒,但由不熟练律制而对非犯成犯想而追悔,如是应见此中义。所说"不开始不追悔"是何人?放弃精进的人。因为他虽清净戒也想"现在般涅槃于我何用,在未来弥勒正等觉时我将般涅槃"而不圆满行。他应被劝导"尊者为何住放逸,凡夫名为去处无系着,所以你应得面见弥勒正等觉,为阿罗汉果而修观"。
"善哉"是请求义的不变词。这是说 - 尊者已错到多久,如是虽然我们请求尊者,应忏者以忏悔,应出罪者以出罪,应发露者以发露,断由开始生漏后以观察住于清净边际而除遣断除由追悔生漏,增长观心和观慧。"与此第五人"是与此第五漏尽人。"将等同"是以出世间功德相等性而等同,如是应被漏尽者劝导的意思。第三明了。
开始经等注释完毕。
4-6. 提甘达基经等注释
144-;

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

Tikaṇḍakīsuttādivaṇṇanā niṭṭhitā.

7-10. Asappurisadānasuttādivaṇṇanā

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

Asappurisadānasuttādivaṇṇanā niṭṭhitā.

Tikaṇḍakīvaggavaṇṇanā niṭṭhitā.

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

4. Catutthapaṇṇāsakaṃ

(16) 1. Saddhammavaggo

151-160. Paṭhamo vaggo uttānatthoyeva.

(17) 2. Āghātavaggo

1-5. Paṭhamaāghātapaṭivinayasuttādivaṇṇanā

161-

我来将这段巴利文直译成简体中文：
第四中"厌恶"是不可意不可爱。"无厌恶想"是以可爱行相而转起心。在可爱事物中以不净遍满,或以无常引导靠近转起。"在不可爱事物"是在不可爱有情所缘。"以慈遍满"是引导靠近慈利益,或在一切处遍满彼处。"或以界引导"是以法自性思惟以界省察或在彼处转起界作意。"避此两者"是在事物上立起的本性和威力的厌恶性和无厌恶性,舍弃不取此两者,是说成为对一切彼处平等。想住平等者做什么?对可意不可意所缘既不喜也不忧。"应住舍"是对可意不染,对不可意不瞋,如他人由不平等观生痴,如是不生而对六所缘以六支舍而住舍。因此说"依六支舍而第五"。由在六门转起不舍纯净自性相而得名六支舍,依此平等舍而说第五品的意思。第五第六明了。
提甘达基经等注释完毕。
7-10. 非善人布施经等注释
147-150. 第七中"不恭敬"是作不敬。所施物的不恭敬名为作不圆满,所以说"不尊重作清净而施",意为不作无上米等过失清净圆满而施。"不恭重"是不置于心,不供养的意思。供养者置供养物于心,不置于外。或不作心稀有是造供养行为,否定此是不造恭重是不造供养行为。"以不敬而施"是对人作不重而在坐处不扫,或随处令坐,或放任何台座而行布施。"非己手"是不以自手施,令奴仆工人等施。"弃舍而施"是中间弃舍作断而施。所以说"不相续而施"。或"弃舍而施"是如弃舍物一样作抛弃而施。所以说"如欲舍弃而施"。如是"定有此施之果来"有业自性见者是来见者,而此非如是为非来见者。所以说"所作之果将来"等。第八等无可说。
非善人布施经等注释完毕。
提甘达基品注释完毕。
第三五十经完毕。
4. 第四五十经
(16) 1. 正法品
151-160. 第一品明了义。
(17) 2. 瞋恨品
1-5. 第一除瞋恨经等注释
161-

165. Dutiyassa paṭhame natthi vattabbaṃ. Dutiye āghāto paṭivinayati ettha, etehīti vā āghātapaṭivinayā. Tenāha ‘‘āghāto etehi paṭivinetabbo’’tiādi.

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

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

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

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

Paṭhamaāghātapaṭivinayasuttādivaṇṇanā niṭṭhitā.

6. Nirodhasuttavaṇṇanā

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

Nirodhasuttavaṇṇanā niṭṭhitā.

7-9. Codanāsuttādivaṇṇanā

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

Codanāsuttādivaṇṇanā niṭṭhitā.

10. Bhaddajisuttavaṇṇanā

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

Bhaddajisuttavaṇṇanā niṭṭhitā.

Āghātavaggavaṇṇanā niṭṭhitā.

(18) 3. Upāsakavaggo

1-6. Sārajjasuttādivaṇṇanā

171-

我来将这段巴利文直译成简体中文：
165. 第二品第一经无可说。第二中"瞋恨除去",或由这些为瞋恨除去。所以说"瞋恨由这些应除去"等。
"破布"是无边,无边际的布片。因为若它有边际,不会得"破烂"名称。
"以水藻"是以种子茸毛丝等差别的水藻。"以水面膜"是以青蛙背色覆盖水面而生的水面膜。"为热所侵"是为热触所胜。"心生"是伴瞋心生。
由异熟受生起如锯子般阻碍威仪转起而割断压迫为病,他有此为病者。由此生苦为生苦。"重病"是过度病。"村边引导者"是引至村边者。
由净性应知水的清性,所以说"清水为净水"。由美味性为适意,所以说"甘水"。细水特别清凉,非浓,所以说"细冷水"。"白"是无泥。因为有泥等而水变色。但本性它是白色。第三等明了义。
第一除瞋恨经等注释完毕。
6. 灭经注释
166. 第六中"不忍义"是不堪义。"作未来语"是用未来语,但义是现在时。因为文字思考者在这样处由不容忍义而有"有"字前缀,即使现在时也作未来语。
灭经注释完毕。
7-9. 诃责经等注释
167-9. 第七中"显事"是显示所犯事的自性。"显罪"是显示他所犯之罪。"拒绝共住"是不作布萨自恣等共住。"拒绝恭敬"是不作礼拜等恭敬行为。"诃责"是诃责者。"被诃责者时"是被诃责者的诃责时。"人"是应诃责人。"考察"是观察"此住于被诃责相,不住"。"生无名"是比丘们生无名恶名说"他们以虚无诽谤我而生无名恶名"。第八第九明了义。
诃责经等注释完毕。
10. 跋陀耆经注释
170. 第十中征服住此众生是意趣。但因他认为"以可赞性最上性征服住彼众生",所以说"最长"。"定见"由说见无障碍和摄特殊所知性而自称无碍见者,所以说"意趣是见一切"。
跋陀耆经注释完毕。
瞋恨品注释完毕。
(18) 3. 优婆塞品
1-6. 怖畏经等注释
171-;

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

Sārajjasuttādivaṇṇanā niṭṭhitā.

7-8. Vaṇijjāsuttādivaṇṇanā

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

Vaṇijjāsuttādivaṇṇanā niṭṭhitā.

9. Gihisuttavaṇṇanā

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

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

Gihisuttavaṇṇanā niṭṭhitā.

10. Gavesīsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
176. 第三品第一第二第三第四无可说。第五中"最后优婆塞"是劣优婆塞。"由此见等将有此吉祥"如是愚人所想像的好奇名为见闻觉吉祥具足为好奇吉祥者。所以说"由此将有此"等。"信吉祥"是信仰见吉祥等差别的吉祥。"非业"是不信仰业自性。"从此教"是从此一切知佛教。"外"是在外道法。"寻求应施者"是持"恶行者为应施者"想而寻求。此中应知以寻求布施为先作一而有五法。第六明了。
怖畏经等注释完毕。
7-8. 商业经等注释
177-8. 第七中"武器商"是作或令作或得已作的武器物品的贩卖。令作武器物品的贩卖只是举例。养猪野兽等的贩卖是养猪野兽等成就其肉而贩卖。此中说不应作武器商是因为导致伤害他人,众生商因作不自由,肉毒商因为杀因,酒商因为放逸处。第八明了。
商业经等注释完毕。
9. 在家经注释
179. 第九中"胜心"是说殊胜清净心或增上心,生于胜心为胜心生,或依胜心为胜心生。所以说"依最上心"。"现法乐住"是现法中乐住。说现法为现见自体,于此乐住的意思。这是色界禅的同义语。因为彼等入定而坐的禅修者在此自体中受用无染出离乐,所以说"现法乐住"。
"四种酒"是花酒、果酒、糖酒、蜜酒如是四种酒。"五种酿"是糕酿、面酿、饭酿、发酵物掺入、众材和合如是五种酿。"福利"是此有福利。但因他名为求福者,所以说"求福者"。此中余者明了。
在家经注释完毕。
10. 伽吠西经注释

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

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

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

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

Gavesīsuttavaṇṇanā niṭṭhitā.

Upāsakavaggavaṇṇanā niṭṭhitā.

(19) 4. Araññavaggo

1. Āraññikasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
180. 第十中"善因"是觉悟成熟的决定善因。"微笑"是少许笑。"咯咯"是模仿笑声。"欢喜极喜相而已"是欢喜者的极喜相而已。如取相者知"世尊极喜",如是只是相的显示。
现在由此机会为显示笑的生起差别而开始"笑名为"等。其中也不由舍而有笑,何况由忧,所以说"由十三喜俱心"。但有些人不也由瞋而笑吗?不,他们由可知间隙以"我们今将得随欲作"而喜心生笑。"其中"是在五喜俱唯作心中。"强所缘"是最胜所缘如双神变。"弱所缘"是非胜所缘。
"但在此处...生起"这是因古注释中如是来故说,非为显示世尊不由有因喜俱心微笑。但阿毗达摩疏中说:"说过去分等无碍智后,'具足此等法的佛世尊一切身业以智为前导,以智随转'等语,应思择'世尊此心生起'之语。"其中以此笑生心转起的世尊微笑因随顺宿住、未来分、一切知智而为智随转。如是在智随转性时,与圣典和注释无任何矛盾。如是在阿毗达摩注中说:"在彼等智的行边际此心生起"。这定应如是欲求,否则世尊在如是时的转向心也不合适。因为也决定它的表生起性。如是说:"如是作令意门转向的表生起性成就。"在表生起性时不舍其生起的身表的身业等性。
"笑"是只就微笑而说。所以说"如是少许"。"闪电汇集"。因为它不如其他闪电刹那住而速灭,而是缓慢灭,也非一切时。光从火大云或四洲大云出。所以说"从四洲大云口"。这是彼等光的法性,即三次右绕头后即在牙尖灭。此中余者易知。
伽吠西经注释完毕。
优婆塞品注释完毕。
(19) 4. 林野品
1. 林住经注释

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

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

Āraññikasuttavaṇṇanā niṭṭhitā.

Araññavaggavaṇṇanā niṭṭhitā.

(20) 5. Brāhmaṇavaggo

1. Soṇasuttavaṇṇanā

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

Soṇasuttavaṇṇanā niṭṭhitā.

2. Doṇabrāhmaṇasuttavaṇṇanā

192. Dutiye pavattāroti (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
181. 第四品第一中"依少欲"等,是"我将如是少欲"此我林住支将导向少欲,"我将如是知足"此我林住支将导向知足,"我将如是削减烦恼"此我林住支将导向削减烦恼而成为林住者。"最"是最长。余者是它的同义语。
"从牛乳"是从牛有乳,不从牛有酪。从乳有酪等中也是此方法。"如是"是如此五种牛产品中醍醐为最,如是此五种林住者中依少欲等而林住者,此为最、胜、解脱、优。此等林住者中应知为生林住者,不应知为仅林住名的林住者。在粪扫衣等中也是此方法。
林住经注释完毕。
林野品注释完毕。
(20) 5. 婆罗门品
1. 输那经注释
191. 第五品第一中"以相爱"是以互爱而身心混杂,触合和合而住,不以不爱强制,是所说。所以说"爱"等。"腹满"是累积充满腹。这是中性语,作腹满而充满腹的意思。所以说"充满腹"等。
输那经注释完毕。
2. 多那婆罗门经注释
192. 第二中"转起者"是

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

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

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

‘‘Gaṇḍuppādo kikī ceva, kontī brāhmaṇadhammiko;

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

Sesamettha uttānameva.

Doṇabrāhmaṇasuttavaṇṇanā niṭṭhitā.

3. Saṅgāravasuttavaṇṇanā

193. Tatiye (saṃ. ni. ṭī. 2.

我来将这段巴利文直译成简体中文：
192. (续)以教说性而说。因为他们是彼等咒的转起者,所以说"令转起者"。咒语因对遮止首陀罗而私语之义而为咒,因为是此此义行道的因故为咒句。因不共未具足者而为秘密而说之行为的证得方便。"诵习"是以唱诵方式诵习。但那由高低等声的成就而欲求,所以说"以声成就"。"他人所说"是以教说性而他人所说。"遍积集"是摄取后层层堆积。"集成"是以梨俱吠陀、夜柔吠陀、娑摩吠陀等方式,于此中也各以咒梵等方式,读诵品等方式而集成。"彼等"是咒的作者们。"以天眼观察"是以天眼眷属的如业趣智观察众生业自性等,以现见义的类似天眼的宿住智观察过去劫中婆罗门的咒学方法。"与教说一致"是与迦叶正等觉的结缚所依之语一致而作,不相违。因为他们的离缚所依义非现见。"后后"是由阿达迦等之后后生于邬迦迦王时等。"插入"是由阿达迦等结集的咒句中插入烦恼所依句于彼彼句。"作相违"是如婆罗门法经等中所来方法,因显示染污义而作相反。
"射术"是箭的射作,以弓术活命。但此中如射术为射术,一切武器活命,所以说"以武士活命业",以持武器奉事业的意思。"王仆"名为不以武器而作司祭大臣等王事而奉事王。"以某技艺"是以除所取的象马技等。从童子性来的行为为童梵行。
"倾水而施"是对站在门口的婆罗门手中注水说:"婆罗门,我们施此给你,为养妻子。"但为何他们如是行梵行后仍寻求妻子,不终生为梵行者?因邪见。因为他们有如是见:"不生子者为断绝家族者,由此生地狱。"据说四者怕不应怕:蚯蚓、啄木鸟、鸿鸟、婆罗门。据说蚯蚓因怕大地灭尽而适量食,不多食土。啄木鸟因怕天空落下而仰卧于蛋上。鸿鸟因怕地震而不善以足踏地。婆罗门因怕断绝家系而寻求妻子。此中也说:
"蚯蚓与啄木鸟,鸿与婆罗门法,
此四迷惑者,怕不应怕者。"
此中余者明了。
多那婆罗门经注释完毕。
3. 僧伽罗婆经注释
193. 第三中


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

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

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

Saṅgāravasuttavaṇṇanā niṭṭhitā.

4. Kāraṇapālīsuttavaṇṇanā

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

我来将这段巴利文直译成简体中文：
"那最初"是最早之前,不诵习的咒语无智慧就在最初已成就,其中无须说的意思。"遍住"名为征服、执着,所以说"被欲贪遍住即被欲贪执着"。"镇伏"是除去,是以对治而出离之义为出离。镇伏且为出离故为镇伏出离。所以说"于此"等。在其余二句也是此方法。自己应证的、应得的义为自义。如是应知他义。
在"以无常观而舍常想"等中因瞋恚等未来而在瞋恚分中不取彼分出离。虽然不取,由于以思择而应去除故也得彼分出离,如是可知。光明想是达近行或达安止。任何遍定等差别的止。法决定应以近行安止达到而取。
"热"是烧热。"生烧"是到达彼热性的过热。所以说"生热"。"以胡麻种子等差别"是以胡麻种子莲蕾花蕊等差别的水藻。"水草"是水黏液。不清净因混浊。不沉静因泥浆生起。"无光处"是在无光之处。
僧伽罗婆经注释完毕。
4. 迦罗那波利经注释
194. 第四中"想是智者"此中"想"是与"想"同义的助语词。取来"是"字而显义说"想是智者"。这是以同意问方式所说。所以说"或否"。再取所说"尊者宾祇耶尼如何想沙门乔达摩的智慧敏捷"之义说"想是智者",所以说"尊者宾祇耶尼想沙门乔达摩是智者或否",意思是如你所认为那样说。显示"我是谁,这非我境界"。"谁且"是因缘离格主格词,所以说"从何"。如是说"以何因将知",意思是以何因将知沙门乔达摩的智慧敏捷,我无彼因。应是佛陀,因非佛者不能全知佛智威力。所以说:"诸比丘,这是少分、下分、戒分,凡夫说如来赞叹时会说。诸比丘,有其他法甚深难见难解...等,以此如实正说如来赞叹时会说。"

1.28) ca. Etthāti ‘‘sopi nūnassa tādiso’’ti etasmiṃ pade.

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

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

Khuddakamadhūti khuddakamakkhikāhi katadaṇḍakamadhu. Aneḷakanti niddosaṃ apagatamakkhikaṇḍakaṃ.

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

Kāraṇapālīsuttavaṇṇanā niṭṭhitā.

5. Piṅgiyānīsuttavaṇṇanā

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

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

Piṅgiyānīsuttavaṇṇanā niṭṭhitā.

6. Mahāsupinasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
此中"彼定也如是"在此句中。
"最胜中最胜"是被最胜可赞的自己的功德所赞叹,非由他的誉,以可赞性而为可赞的意思。所以说"一切功德"等。"摩尼宝"是转轮王的摩尼宝。
为显示在天人中也为可赞者中可赞而取第二选择说"或被最胜"。从应证义,它住故为住,即义住。说"义利即义利益"是彼彼加行的功德果。或义为果,依此而住为义住,即因。
"小蜜"是小蜜蜂所作蜂巢蜜。"无垢"是无过失离蜂卵。
"宣说"是以踊跃喜而宣说,或如是宣说为宣说。所以说"说宣说"。为显示如何说彼语为宣说而说"如"等。余者易知。
迦罗那波利经注释完毕。
5. 宾耆耶尼经注释
195. 第五中"一切摄"是摄取身体及衣饰的一切青性的语句。"它的"是以青等一切摄方式所说义的。"分别显示"是差别显示。如彼等离车王有些不黄等色而以涂油故现黄等色,如是有些非青等色而以涂油故现青等色。据说他们以金彩宝光而现为一青。
"拘迦那陀"是莲花的形容如"拘迦娑迦"。据说它多瓣色具足极香。此中此义—如名拘迦那陀的莲花在晨朝日出时开放盛开未失香而辉耀,如是以身香功德香而香,如秋时空中日轮以自光而热,以支分放光性而光耀,见等正觉。
宾耆耶尼经注释完毕。
6. 大梦经注释

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

Kosalarājāviya soḷasa supineti –

‘‘Usabhā rukkhā gāviyo gavā ca,

Asso kaṃso siṅgālī ca kumbho;

Pokkharaṇī ca apākacandanaṃ,

Lābūni sīdanti silāplavanti.

‘‘Maṇḍūkiyo kaṇhasappe gilanti,

Kākaṃ suvaṇṇā parivārayanti;

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

Ime soḷasa supine passanto kosalarājā viya.

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

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

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

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

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

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

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



我来将这段巴利文直译成简体中文：
196. 第六中"界动作因"名为不同品种的药、卧具、食物等因。"以利益欲或非利益欲"是信者以利益欲,瞋者以非利益欲。"为利或非利"是依自性应有的利或非利。"引近"是以自天威力引近。"如菩萨母得子相"是据说那时在满月前第七天开始,离开饮酒而具足鬘香等庄严,享受节日游戏的菩萨母,在第七天清晨起来以香水沐浴,饰以一切装饰,食胜食后,受持布萨支,入吉祥室,卧于吉祥床,入睡时见此梦:据说四大天王连床抬起她,带到阿耨达多池,令沐浴,着天衣,涂天香,戴天花,在不远处有银山,其中有金殿,使她头向东而卧。尔时菩萨成为白胜象,在不远处有一金山,在那里行走后从那里下来,登上银山,入金殿,右绕其母,破开右胁似入腹中。关于此梦故说"如菩萨母得子相"。
"如拘萨罗王十六梦":
"牛、树、牝牛、公牛、
马、钵、野干、瓶、
莲池与生檀、
瓠沉石浮。
蛙吞黑蛇、
金鸟环乌、
怖狼畏山羊。"
如见此十六梦的拘萨罗王。
1. 据说一日拘萨罗大王夜入睡后末夜见十六大梦。其中四黑墨色公牛说"我们要斗"从四方来到王庭,大众集合说"我们要看牛斗",显示斗相,吼叫呜咽,不斗而退。见此第一梦。
2. 小树及灌木破地而出,仅寸许、尺许而开花结果。见此第二(梦)。
3. 见牝牛饮当日生犊的乳。此第三梦。
4. 见以轭列行不套有高大充满的大牛,而套系幼小小牛于轭。它们不能拉轭而舍立,车不行。此第四梦。
5. 见一双口马。在它两边给予麦,它以两口吃。此第五梦。
6. 见大众擦拭值十万的金钵,呈给一老野干说"在这里小便。"见它在那里小便。此第六梦。
7. 一人搓绳放在脚下。不知有饥饿的野干卧在他所坐椅下而食之。见此第七梦。

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

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

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

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

12. Tucchalābūni udake sīdantāni addasa. Ayaṃ dvādasamo supino.

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

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

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

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

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

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

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



我来将这段巴利文直译成简体中文：
8. 见王门前一个大满瓶被许多空瓶环绕而置。四色人从四方四隅以瓶取水来注满瓶,注满的水溢出流失。他们再三在那里注水,也不看空瓶。此第八梦。
9. 见一个五莲所覆深遍岸莲池。两足四足从四周下去饮水。其中央深处水浑浊,岸边两足四足足迹处清净无浊。此第九梦。
10. 见在一个瓶中煮饭生。"生"是观察分别所置如三态煮:一边过湿,一边生米,一边熟透。此第十梦。
11. 见以腐酪出售价值十万的檀香心。此第十一梦。
12. 见空瓠沉于水中。此第十二梦。
13. 见大如重阁的巨石如船浮于水上。此第十三梦。
14. 见如小蜜花大小的青蛙迅速追随大黑蛇,如切莲茎而食肉吞下。此第十四梦。
15. 见具足十不善法的村鸦被以金色之色而得名"金色"的金天鹅环绕。此第十五梦。
16. 从前豹食山羊。见豹追逐山羊吃得咔嚓作响。尔时其他怖狼远远见山羊,恐惧害怕,因畏山羊而逃入丛林潜藏。此第十六梦。
1. 其中在非法王、非法人之时,世间变异,善下降恶上升,世间衰退时,天不正降雨,雨足断绝,庄稼枯萎,将有饥荒,如欲雨,四方起云,当女人因恐湿晒干的稻等而收入内时,男人取锄背出去结堤时,显示雨相,雷鸣放电,如牛不斗不雨而逃。此第一(梦)之果报。
2. 世间衰退时,人寿短时,众生强贪,未到年龄的少女往男人处,成为月事者、怀孕者而增长子女。如小树开花是她们的月事,结果如她们的子女。此第二(梦)之果报。
3. 人失尊敬长者之业时,众生不对母父或翁姑建立耻,自己处理家务时,想给将给长者食衣基本,不想给则不给。长者无依无自主,取悦儿童而活命,如大牛饮当日生犊的乳。此第三(梦)之果报。

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

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

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

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

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



我来将这段巴利文直译成简体中文：
4. 在非法王时,非法王不给有智传统善巧能完成工作的大臣位,不置有智善巧辩论的长者大臣于法堂裁判处,却给与此相反的年少者位,置如此者于裁判处。他们不知王事及应不应,既不能担当其位,也不能完成王事。他们不能而舍弃事务重担,长者智臣不得位虽能完成事务也说"我们与他们何干,我们成了外人,内部的年轻小孩会知道",不作所生事。如是一切彼等王将有损,如不能负轭的小牛被系轭时,如能远载的大牛不套轭行列时。此第四(梦)之果报。
5. 在非法王时,非法愚王将置非法贪人于裁判,他们不敬罪福愚者坐于会堂给裁判时,取双方原告被告手中贿赂而食,如马以两口食麦。此第五(梦)之果报。
6. 非法异姓王因怀疑不给生具足族子位,只给非良家。如是大族将贫困,劣族富贵。彼等族姓人不能活命说"我们依他们活命"将嫁女与非良家,如是彼等族女与非良家共住如老野干在金钵小便。此第六(梦)之果报。
7. 时过时过,女人将贪男、贪酒、贪装饰、贪街道、贪食物,无戒恶行。她们的夫以耕牧等工作辛苦困难所得财,与情人共饮酒戴鬘香涂香,不看家内紧要事,在家围墙上方或孔处窥伺情人,明天当种的种子也磨成粥饭甜食而食,如卧在下椅饥饿野干将一圈圈放在脚下的绳吞噬。此第七(梦)之果报。
8. 时过时过,世间将衰退,国无精华,王贫困低贱。有权者在库藏中将有约十万。如是贫困,将使一切国民做自己工作,人民受害舍弃自己工作,只为王种植稻谷、守护、收割、碾磨、储藏,作甘蔗田、运转机器、煮糖等、造花园果园,从这里那里将成熟的稻谷等运来只充满王库。在自己家看空仓库也将不存在,如不看空瓶只充满满瓶。此第八(梦)之果报。<.Assistant>

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

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

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

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



我来将这段巴利文直译成简体中文：
9. 时过时过,王将非法,以欲等方式行不正而治国,不以法给裁判而成为贿赂者贪财,对国民无忍无慈无悲,粗暴凶恶如甘蔗机压甘蔗束般压榨人民,生起种种税而取财。人民被税压迫不能给予,舍弃村镇等往边地住。中国将空,边地密住,如莲池中央浑浊边缘清净。此第九(梦)之果报。
10. 时过时过,王将非法,王臣、婆罗门居士、城邑国民,以沙门婆罗门为首一切人将非法。然后他们的守护天、受供天、树神、空居天如是诸天也将非法。在非法王国中风将不调粗暴吹起,它们将震动空居天宫。天宫震动时诸天瞋恚不让下雨。下雨时也不一次遍国而雨,下雨时也不利于耕作或种植而雨。如在国中,在国民中在村中在一池塘中也不一次而雨,在池塘上方雨不在下方雨,在下方雨不在上方雨。在一边庄稼因过雨将坏,在一边因不雨将枯,在一边正雨将成就。如是在一王统治中所说庄稼果报将三种,如一瓶中的饭。此第十(梦)之果报。
11. 正时过时过,当教法衰退时将有多无惭贪资具的比丘。他们将为衣等四资具因缘向他人说世尊镇伏资具贪所说法。因醉于资具,住于出离分不能面向涅槃而说。只因"闻语句具足和悦声将给贵重衣等"而如是说。其他人坐在街中四衢王门等处依铜钱半铜钱四分之一铜钱形像等而说。如是佛以涅槃价值而说之法,为四资具及铜钱等而卖说,将如以腐酪卖价值十万的檀香心。此第十一(梦)之果报。
12. 在非法王时当世间变异时,王不给生具足族子位,只给非良家。他们将富贵,其他贫困。在王前、王门、大臣前、裁判处,如空瓠的非良家之语将沉固如不动善住。在僧集会、僧羯磨众羯磨处及钵衣精舍等裁判处,恶戒恶人之语将有出离,不是有耻比丘,如是将在一切处如空瓠沉时。此第十二(梦)之果报。

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

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

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



我来将这段巴利文直译成简体中文：
13. 在如是时,非法王将给非良家位。他们将富贵,族姓贫困。对他们不作任何恭敬,只对其他人作。在王前或大臣前或裁判处,善巧裁判如巨石的族子之语将不沉入住立。他们说时其他人说"这些人说什么"而只作嘲笑。在比丘集会所说诸处也不认为应尊重善良比丘,他们的语也不沉入住立,将如石浮时。此第十三(梦)之果报。
14. 正当世间衰退时,人生强贪等随烦恼,将在年轻自己妻子权下。家中奴仆工人等、牛水牛等、金银也一切将在她们掌控。当说"某金银或衣物等在哪里"时,说"在这里那里都好,你管这干什么,你想知道我家有无之事了"而以种种方式骂,以口剑刺,如奴婢般使在权下而行自己权力。如是将如蜜花大小的青蛙吞毒蛇黑蛇时。此第十四(梦)之果报。
15. 在弱王时,王将不善象技等、不勇于战。他们怀疑自己王权时,不给同族族子权力,而给自己足下浴者理发师等。具足种姓的族子在王家不得立足,不能维持生活,将侍奉处于权位的无种姓非良家而行,将如金天鹅被乌鸦环绕时。此第十五(梦)之果报。

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

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

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


我来将这段巴利文直译成简体中文：
16. 在非法王时,只有非良家将为王所爱富贵,族姓不显贫困。他们使王接受自己语,在裁判处等成为有力者,对弱者传统所得的田地等说"是我们所有"而控告,他们来说"不是你们的,是我们的"在裁判处等争论时,令以藤条等打,抓颈拖走,恐吓说"不知自己分量,与我们争论,现在我们打你们并告王将令截手足等"。他们因怖畏而将自己所有物交出说"这确是你们的,请取"入自己家怖畏而卧。恶比丘也将随意恼害善良比丘。善良比丘得不到依止将入林隐藏于密处。如是被低种姓及恶比丘所害的具种姓族子及善良比丘将如因山羊之畏而怖狼逃走时。此第十六(梦)之果报。如是他见此十六大梦为彼彼不利之前相。所以说"如拘萨罗王十六梦"。此中从前相见自己利不利相之梦者,以自业威力而见。如拘萨罗王见世间利不利相之梦者,当知以一切有情共业威力而见。
"诸天瞋"如对大龙寺大长老瞋的诸天。据说在楼汉的大龙寺,大长老不告僧众令伐一龙树。住树天神瞋长老,先以真梦诱惑他,后在梦中告知"从此七日后你的护持者王将死"。长老引述此语告王内宫女。她们一起大声号哭。王问"这是什么"。她们告知"长老如是说"。王计数日子,七日过后令截长老手足。"必定为真"是从果的真实性而说,但见是颠倒。所以已断颠倒者不见成为前相的梦。说"以二三因缘有时见梦"故说"从结合差别"。从"无学不见因已断颠倒"之语,当见四因缘也以颠倒为根本因。
"它"是梦时转起的有分心。"色相等所缘"是业、业相、趣相之外无其他色相等所缘。"如是"是现前曾经验所设想的色等所缘及与贪等相应。"以通俗心"是以平常心。


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

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

Mahāsupinasuttavaṇṇanā niṭṭhitā.

7. Vassasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"离两边"是离称为善不善的两边。"在转向及彼所缘刹那"是此说关于直至彼所缘生起的转起心路。他们说"但在'如梦所见、如所闻于我'说时,因只生起无记转向"。当知说如是者意为如五门第二空路般,在意门也转向生起二三次,止于速行处而入有分,因一心刹那转向生起时不可能有"如见于我、如闻于我"的构想。此中他们说"因在梦中说有彼所缘,故现在或过去的自性法在梦中成为所缘"。他们说"虽在梦中对明显现起的色等事说有彼所缘,然而因梦中现起相应以构想方式把握故为弱,故说为弱事"。有些人说义为"因所生身达到无精进寂静状态,依之的心所依处不清净,所以依之的心转起也不清净,如依不清净灯芯的灯光,故此中'因为弱事'是因为弱心所依处"。应考察取较合理者。
"梦中思"是以意门速行方式转起的梦中思。见梦者只以意门速行见,不以五门。觉醒者也只以意门觉醒,不以五门。因为对睡者点大灯芯持灯近眼时,首先眼门转向不转有分,只意门转向。然后速行已速行而入有分。第二次眼门转向转有分,然后眼识等乃至速行转起,其后有分转起。第三次以意门转向转有分后意门速行速行。以此心知"这是何,此处光明"。如是对睡者在耳边演奏乐器,在鼻边持来香或臭花,在口放酥或糖蜜,在背用手打击时,首先耳门等转向不转有分,只意门转向,然后速行已速行而入有分。第二次耳门等转向转有分,然后耳鼻舌身识等乃至速行转起,其后有分转起。第三次以意门转向转有分后意门速行速行,以此心了知后说"这是何,此处声音、螺声或鼓声"或"这是何,此处香、根香"或"这放入我口中的是何,是酥或糖蜜"或"我被谁打背,打我太重"。如是只以意门速行觉醒,不以五门。梦也只以彼见,不以五门。此中其余易知。
大梦经注释结束。
雨经注释

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

Vassasuttavaṇṇanā niṭṭhitā.

8-9. Vācāsuttādivaṇṇanā

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

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

Tathā tisso nāma āraddhavipassako bhikkhu padumassarasamīpena gacchanto padumassare padumāni bhañjitvā –

‘‘Pātova phullitakokanadaṃ,

Sūriyālokena bhijjiyate;

Evaṃ manussattaṃ gatā sattā,

Jarābhivegena maddīyantī’’ti. (saṃ. ni. aṭṭha. 1.1.213; su. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
197. 第七"时节所生"是在雨季四月所生。"非时也"是在心月、毗舍佉月也。因雨云天子生起想欢戏自乐之心时,非时也雨。此中此事 - 据说一雨云天子往迦卡拉庵住漏尽长老处,礼拜而立。长老问"你是谁"。"尊者,我是雨云天子"。"据说你们心下雨"。"是的,尊者"。"我们想看"。"你们将湿,尊者"。"不见云头或雷声,如何将湿"。"尊者,以我们心下雨,请你们入叶屋"。"善哉,天子"。洗足入叶屋。天子在他入时唱一歌举手,四周三由旬处成一云。长老未全湿而入叶屋。
雨经注释结束。
8-9. 语经等注释
198-9. 第八"支"是因。以因而知故为支,即因。支字在因义。"以五"是因的离格。"具足"是具,转起,相应。"语"是对话语。如来"语言音声表达"和"不粗恶悦耳"。但如"若由语作业"如是表示,和"离四语恶行,此说为正语"如是离,和"诸比丘,粗语若习修多作导至地狱"如是思来为语,此非此处所意。为何?因不应说。因说"善说非恶说"。"善说"是善好说。以此显示它带义。"无过"是离贪等过。以此显示它因清净及无行不正等过。因离贪嗔等,说者因离顺逆而不正行难立起。"无随过"是离随说。以此显示它一切行圆满。因有一切行圆满而无随过。"智者"是贤者。以此显示愚者在毁誉中非量。
"以此"等显示彼等支为现见而结语。而他人认为其他具足誓言等支分、名等语、性数格时作者圆满的虚语等语为善说,此遮止。因如是具支分等语也是恶说,因导自他无义。但具此五支即使属外国语、属陶女歌,也是善说,因导世间出世间义乐。如是在路边守稻的僧伽罗女以僧伽罗语唱具生老死歌,行路六十位观行比丘闻声得阿罗汉。
如是名底沙已修观比丘经过莲池附近见莲池莲花:
"晨开红莲花,
日光令破碎;
如是得人性,
老势所摧毁"。

2.452 subhāsitasuttavaṇṇanā) –

Imaṃ gītiṃ gāyantiyā ceṭikāya sutvā arahattaṃ patto.

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

‘‘Jarāya parimadditaṃ etaṃ, milātacammanissitaṃ;

Maraṇena bhijjati etaṃ, maccussa ghāsamāmisaṃ.

‘‘Kimīnaṃ ālayaṃ etaṃ, nānākuṇapena pūritaṃ;

Asucibhājanaṃ etaṃ, tadalikkhandhasamaṃ ida’’nti. (saṃ. ni. aṭṭha. 1.1.213; su. ni. aṭṭha. 2.452 subhāsitasuttavaṇṇanā) –

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

Vācāsuttādivaṇṇanā niṭṭhitā.

10. Nissāraṇīyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
听此女唱此歌而得阿罗汉。
在两佛之间也,一男人与七子从林中来,闻某女以杵舂米:
"此为老所摧毁,
附着枯萎皮;
此为死所破坏,
死魔食之肉。
此为虫之住处,
充满种种秽;
此为不净器皿,
如聚五蕴同。"
闻此歌思惟而与诸子得辟支菩提。如是具此五支语即使属外国语,属陶女歌语,也应知是善说。善说即对求义善男子依义不依文的智者无过无随过。第九明显。
语经等注释结束。
10. 出离经注释

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

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

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

Nissāraṇīyasuttavaṇṇanā niṭṭhitā.

Brāhmaṇavaggavaṇṇanā niṭṭhitā.

Catutthapaṇṇāsakaṃ niṭṭhitaṃ.

5. Pañcamapaṇṇāsakaṃ

(21) 1. Kimilavaggo

1-4. Kimilasuttādivaṇṇanā

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

Kimilasuttādivaṇṇanā niṭṭhitā.

5. Cetokhilasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
200. 第十"出离"是应说"出离"而作长音的说明。这是作者的aniya词如"出离"。所以说"已出离"。但从何出离?从各自对立。因无我义为界,所以说"无我自性"。以义则是法界意识界差别。如是比丘无烦恼缘欲寻思,所以说"为观察",意为"我心现定于出离,欲寻将生起吗?"而观察。趣入即是入。但彼中无,所以说"不入"。净信即是喜好。安住是住立。解脱是胜解。否定这一切说"不生净信"等。但如是其心如何住?所以说"如"等。
"它"是初禅。"他"是比丘。"心趣入"是与遍作心禅心在一性下合说。"已至境"是在自所缘转起。"属不退分"是属住分。"善解脱"是以镇伏解脱善解脱。恼害心身故为恼害。苦遍烧故为热恼。不受欲受因不生。从彼出离故为出离。谁出离?诸欲。如是"诸欲"作者主格很相应。因说诸欲从彼出离,所以禅也得说从欲出离,故说"因从欲出离"。如是说以镇伏出离欲已,现在为显断绝完全出离而说"但谁"等。"余处"是余分。
"此差别"是说差别者,作彼禅为基等为无差别,在第二三句全未触及,但在第四句为显此也差别而说"此中应配完全出离为阿罗汉果"。因以无色禅为基得最上道住阿罗汉者心名完全从诸色出离。因他从果定出为观察向色遣心。"此所说"是就止行者摄取前四句。但此就纯观者,所以说"纯行"等。"'无再有身'而生"是为观察"今我无有身相续"而生。
出离经注释结束。
婆罗门品注释结束。
第四五十经结束。
第五五十经
(21) 1. 基米罗品
1-4. 基米罗经等注释
201-4. 第五初二明义。第三忍辱是忍,对他人恶作恶语不以敌对而置于自己上为忍辱,彼即忍为忍辱忍。乐善为温良,或善离恶为温良,其性为温良性。所以说"以温良性为净戒性"。因彼是乐善业性,或善离恶性。第四无可说。
基米罗经等注释结束。
心荒经注释;

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

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

Cetokhilasuttavaṇṇanā niṭṭhitā.

6-8. Vinibandhasuttādivaṇṇanā

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

Vinibandhasuttādivaṇṇanā niṭṭhitā.

9-10. Gītassarasuttādivaṇṇanā

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

Gītassarasuttādivaṇṇanā niṭṭhitā.

Kimilavaggavaṇṇanā niṭṭhitā.

(22) 2. Akkosakavaggo

1-2. Akkosakasuttādivaṇṇanā

211-

我来将这段巴利文直译成简体中文：
205. 第五"心荒"以义是疑和嗔。但它们在某相续中生起时,成为粗硬性而现起,何况与自相应心,所以说"心的固执性"。如取具足相则名取一切师身光荣,如是以一切智性名取一切法身光荣,显示关于彼二事疑说"疑身"等。"寻求"是观察法自性。"苦"是疲倦。"不能决定"是不能确定。以热烧烦恼为精进,正精进,所以说"为精进为烧烦恼作精进"。"再再修习"是再再修习禅修。"常作"是禅修不间断修习。
"疑证法"中如何转起对出世间法疑?不以所缘作用,显示疑转起于未闻行相思择所得假相说"说观智等,彼有耶无耶而疑"。此中当知"学"是前分学。此中虽因得殊胜大罪性及共住缘常生起故特说"对同梵行"为嗔境,有些人说不能知在其他处嗔也非心荒。若如是疑也成此道理,所以应以如说而取。
心荒经注释结束。
6-8. 系缚经等注释
206-8. 第六以不令转起方式系缚善心为心系缚。但系缚时如作挥打,所以说"系缚心"等。欲贪者乐着欲事欲烦恼,所以说"于欲事欲烦恼"。"于自身"是于自名身或自体。"外色"是他人身及非根色。"肚腹养护"是积集充满肚腹。"卧乐"是卧而生起乐。"翻滚"是翻转。"系念"是以渴爱系念。当知如是说五种贪差别为"心系缚"。第七八无可说。
系缚经等注释结束。
9-10. 歌声经等注释
209-210. 第九"长声"是破坏一定调子毁坏音节而转的歌声,所以说"以长声"等。法有经调、偈调,不应毁坏作过长。说法者应以四方调显示圆满句文。因"诸比丘,我听许诵"之语,可以声诵法。据说诵有波浪调、酒调、分取调等三十二调。其中可作所欲者。第十无可说。
歌声经等注释结束。
基米罗品注释结束。
（22）2. 辱骂品
1-2. 辱骂经等注释
211-;

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

Akkosakasuttādivaṇṇanā niṭṭhitā.

3-10. Sīlasuttādivaṇṇanā

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

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

Sīlasuttādivaṇṇanā niṭṭhitā.

Akkosakavaggavaṇṇanā niṭṭhitā.

(23) 3. Dīghacārikavaggo

1-10. Paṭhamadīghacārikasuttādivaṇṇanā

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

Paṭhamadīghacārikasuttādivaṇṇanā niṭṭhitā.

Dīghacārikavaggavaṇṇanā niṭṭhitā.

231-302. Catutthavaggādīni uttānatthāni.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Pañcakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Chakkanipāta-ṭīkā



我来将这段巴利文直译成简体中文：
第二初以十种辱骂事辱骂者,以"你愚痴、你痴呆、你驼子、你牛子、你驴子"等十种辱骂事而辱骂。说"好吧,秃头沙门,无刑罚而打,现在我去王宫使你获刑罚"等者名诽谤者,所以说"以示怖为诽谤者"。出世间法因为是恶道道路的障碍名为障碍,所以说"因断出世间障碍",意为因断名为出世间的恶道道路障碍。第二无可说。
辱骂经等注释结束。
3-10. 戒经等注释
213-220. 第三"恶戒"中du表示无义如"恶慧"等,非谓责义,所以说"无戒无戒"。"破坏防护"中已受持戒因某因缘得戒破坏者,他且是破坏防护。但完全未受持戒无行者,他如何名破坏防护?他也因破坏应行善行名为破坏防护。即说为灭失防护无防护。是彼彼工巧处。"禁杀时"是宣布"勿杀生"之日。恶名声上升。以倾向而忧恼因后悔性。
"彼"是恶戒者。"受持行处"是起而作事。"现前"是现于意。"开眼此世"是开眼时见自子妻等此世。"闭眼他世"是闭眼时以趣相现起见他世。所以说"四恶趣"等。"第五句"是说"身坏"等第五过患分。"以所说相反"是以所说过患语相反"不放逸者能适时成办彼彼农商等"。"有戒"是有可赞戒。但"具戒"即"具足戒"等义文易作故不说。第四等明义。
戒经等注释结束。
辱骂品注释结束。
(23) 3. 长游行品
1-10. 第一长游行经等注释
221-230. 第三初等易解。第五犯独坐罪者,于"若比丘与女人一对一独坐者波逸提"此学处所说之罪而犯。犯覆座罪者,于"若比丘与女人在覆蔽座独坐者波逸提"此中所说之罪而犯。为女人说法过五六句而犯者,于"若比丘为女人说法过五六句,除有智男子,波逸提"如是所说之罪而犯。所以说"当知依彼彼学处"。第六等明义。
第一长游行经等注释结束。
长游行品注释结束。
231-302. 第四品等明义。
如是圆满所欲义注解增支部注释五集注释中未明义释毕。
南无彼世尊阿罗汉正等正觉
增支部
六集复注

1. Paṭhamapaṇṇāsakaṃ

1. Āhuneyyavaggo

1. Paṭhamaāhuneyyasuttavaṇṇanā

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

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

Paṭhamaāhuneyyasuttavaṇṇanā niṭṭhitā.

2-7. Dutiyaāhuneyyasuttādivaṇṇanā

2-7. Dutiye (visuddhi. 2.380) anekavihitanti anekavidhaṃ nānappakāraṃ. Iddhividhanti iddhikoṭṭhāsaṃ. Paccanubhotīti paccanubhavati, phusati sacchikaroti pāpuṇātīti attho. Idānissa anekavihitabhāvaṃ dassento ‘‘ekopi hutvā’’tiādimāha. Tattha ‘‘ekopi hutvā’’ti iminā karaṇato pubbeva pakatiyā ekopi hutvā. Bahudhā hotīti bahūnaṃ santike caṅkamitukāmo vā sajjhāyaṃ kātukāmo vā pañhaṃ pucchitukāmo vā hutvā satampi sahassampi hoti. Āvibhāvaṃ tirobhāvanti ettha āvibhāvaṃ karoti, tirobhāvaṃ karotīti ayamattho. Idameva hi sandhāya paṭisambhidāyaṃ (paṭi. ma. 

我来将这段巴利文直译成简体中文：
第一五十经
应供品
第一应供经注释
1. 六集第一"以眼见色"是以依处说。此取具体说明如"以弓射",所以应知以依处为首取所依。所以此义"眼门色所缘现前时,以眼识见彼色"。"既不喜"是速行刹那不生起贪于可意所缘,因道完全断除贪故也不以居家爱喜。"不忧"是于不可意不嗔不忧。"平等观"是于可意不可意舍所缘不如理取不平等观。此修习是因达正念圆满智慧圆满,所以说"具念正知"。因具念故具念。因具正知故正知。因无智生起缘时也破坏转起故说"说常住"。"常住"是漏尽者恒住一切时转起住。除入定时及有分时,漏尽者只以此六支舍住而住。
此中"于六门住舍"以此说六支舍。但因说"正知",得四智相应心,因无正知不可能。因常住,得八大唯作心。因说"既不喜不忧",得八大唯作心、笑心、确定十心。若说如何得贪嗔俱喜忧彼等共有的这些以六支舍来的常住的喜?因串习。虽漏尽者于可意不可意所缘多住舍如中舍因不离自清净自性,但有时无如是心行时,彼本性可意所缘,阿罗汉心也因如实了知自性及因前串习而转起为俱喜。
第一应供经注释结束。
2-7. 第二应供经等注释
2-7. 第二"种种"是多种各种。"神变"是神变分。"证得"是体验、触、作证、达到。现在显示彼种种性说"一成多"等。此中"一"以此先于作前自性为一。"成多"是欲在多人前经行或诵习或问问而成百或千。"显隐"此中是作显、作隐之义。即关于此,解脱道说

3.11) vuttaṃ – ‘‘āvibhāvanti kenaci anāvuṭaṃ hoti appaṭicchannaṃ vivaṭaṃ, tirobhāvanti kenaci āvuṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjita’’nti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha tirokuṭṭanti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. Esa nayo itaresu. Kuṭṭoti ca gehabhittiyā etaṃ adhivacanaṃ. Pākāroti gehavihāragāmādīnaṃ parikkhepapākāro. Pabbatoti paṃsupabbato vā pāsāṇapabbato vā. Asajjamānoti alaggamāno seyyathāpi ākāse viya.

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

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


我来将这段巴利文直译成简体中文：
"显"是不为任何所障、不遮蔽、开显,"隐"是为某所障、遮蔽、覆盖、遮闭。"穿墙、穿城墙、穿山无碍而行如在虚空"中,"穿墙"是他墙、墙的另一面。其他亦同理。"墙"是房屋墙壁的同义语。"城墙"是房屋寺院村落等的围墙。"山"是土山或岩山。"无碍"是不执着如在虚空。
"出没"中"出"说是浮出。"没"是沉入。出与没为出没。"水不分"中,踩踏而沉之水说为分,相反为不分。结跏趺行。"飞鸟"是具翅之鸟。"此如是大神力大威力日月亦以手触摸"中,日月行于四万二千由旬上为大神力,一刹那于三洲作光为大威力,当知如是以上行作光为大神力大威力。"触摸"是取或触一处。"抚摸"是遍抚摸如镜面。"乃至梵界"是以梵界为限。"以身自在"是于彼梵界以身转自在。
"天耳界"中因似天故天。因诸天善业所生不为胆痰血等所障,因离随烦恼而能受取远处所缘有天净耳界。此比丘也以精进修习力所生智耳界也如是,因似天故天。又因得天住及依止天住故天。因闻义及无命故耳界。因作耳界作用故如耳界而成耳界。以彼耳界。"清净"是净无随烦恼。"超越人"是超越人行于声闻的人肉耳界。"闻两声"是闻二声。何二?天与人,即说诸天与人声。以此当知部分遍知。"远近"是远至他轮围之声,及近乃至依止自身虫声,说闻彼等。以此当知无余遍知。


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

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

我来将这段巴利文直译成简体中文：
"他人"是除自己外的其他众生。"他补特伽罗"与此同义。但随所化机及说法优美而作语词差别。"以心知心"是以自心知彼等心。"遍知"是遍分别。"了知"是以有贪等方式种种了知。"有贪心"等中,应知八贪相应心为有贪心。其余四地善无记心为离贪。但二忧心、疑掉举心这四心不摄入此双。有些长老也摄入彼等。二种忧心名有嗔心。一切四地善无记心为离嗔。其余十不善心不摄入此双。有些长老也摄入彼等。"有痴离痴"中,依补特伽罗法,只有疑掉举相应二心为有痴。但痴遍一切不善,应知十二种不善心为有痴心。其余为离痴。昏沉睡眠随转为昏昧,掉举随转为散乱。色无色界为广大,其余为非广大。一切三界为有上,出世间为无上。得近行得安止为等持,二者皆不得为不等持。得分断、镇伏断、断绝、寂静、出离五种解脱为解脱,或不得解脱为未解脱。
"种种"是多种,或以多种方式转起说明之义。"宿住"是始于无间过去有而于彼彼所住相续。"忆念"是随顺蕴相续或死生相续而一再忆念。即:"一生......乃至......忆念宿住"。此中"一生"是以一结生为根、以死为终属于一有的蕴相续。"二生"等也同理。但"多坏劫"等中,应知衰减劫为坏劫,增长劫为成劫。此中由坏摄取住坏因以彼为根,由成摄取住成。如是则如说:"诸比丘,有四劫无数。何四?坏、住坏、成、住成"。<.Assistant>

4.156) vuttāni, tāni pariggahitāni honti.

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

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


我来将这段巴利文直译成简体中文：
4.156.）所说,彼等被摄取。
"我在彼处"是我在彼坏劫中,或在彼有、生、趣、识住、有情居、有情类。"如是名"是底沙或弗沙。"如是姓"是乔答摩或迦旃延或迦叶。此依过去有忆念自名姓而说。若彼时欲忆念自身色相圆满或粗劣、生活、多苦乐、寿短长,也忆念彼。所以说"如是色相......乃至......如是寿量"。此中"如是色相"是白或黑。"如是食"是食精米肉饭或食落果。"如是受苦乐"是以此方式领受身心有味无味等差别苦乐。"如是寿量"是如是百岁寿量或八万四千劫寿量。"彼从彼死生于彼处"是我从彼有、生、趣、识住、有情居、有情类死,又生于某某有、生、趣、识住、有情居、天类。"在彼处也"是在彼有、生、趣、识住、有情居、有情类也又有。"如是名"等如说。
又"我在彼处"是随顺上升随欲忆念。"彼从彼"是返回观察,所以应知"生于此"此生之无间生处关系说"生于彼处"。"在彼处也"等则说为显示在彼此生之间生处忆念名姓等。"彼从彼死生于此"是我从彼无间生处死生于此某刹帝利族或婆罗门族。"如是"是如此。"有相貌有标识"是依名姓有标识,依色相等有相貌。因以名姓标识有情"底沙迦叶",以色相等由差别而知"黑白",所以名姓为标识,其余为相貌。


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

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

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


我来将这段巴利文直译成简体中文：
"天"等中因似天故天。因诸天善业所生不为胆痰血等所障,因离随烦恼而能受取远处所缘有天净眼。此也以精


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

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

Dutiyaāhuneyyasuttādivaṇṇanā niṭṭhitā.

8. Anuttariyasuttavaṇṇanā

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

Anuttariyasuttavaṇṇanā niṭṭhitā.

9. Anussatiṭṭhānasuttavaṇṇanā

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

Anussatiṭṭhānasuttavaṇṇanā niṭṭhitā.

10. Mahānāmasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"身坏"是舍弃执取蕴。"死后"是其后取生蕴。或"身坏"是断命根。"死后"是死心之后。"恶趣"等一切只是地狱的异名。因地狱离于天道解脱因缘善业,或无乐的来处为恶趣。苦的去处为恶趣,或因多嗔以恶业所生趣为恶趣。作恶者无选择地堕落其中为堕处,或破坏身支堕落其中为堕处。此中无乐的来处为地狱。
或以恶趣说明畜生界。因畜生界离善趣为恶趣,因大威力龙王等存在非恶趣。以恶趣说饿鬼界。彼因离善趣且为苦趣是恶趣亦恶趣,但因不如阿修罗堕落非堕处。以堕处说阿修罗众。彼以如说义为恶趣亦恶趣,因从一切身体堕落说为堕处。以地狱说无间等种种地狱。"生"是趣向,意为生于彼。以相反理解白品。此差别 - 彼中以善趣摄人趣,以天界摄天趣。彼中好趣为善趣。以色等境界极好为天界。彼一切以坏灭义为世间,此是略说。广说则应从清净道注释以一切行相取。第三等明义。
第二应供经等注释结束。
无上经注释
8. 第八"无有此等上者胜者"为无上,无上即无上性如"无边即无边性",所以说"无上"。见无上名因得果殊胜。其余亦同理。得七圣财是得七种信等出世财。圆满三学是圆满增上戒等三学。其中圆满应以无学义知。从善凡夫起七有学名圆满三学,阿罗汉圆满学。如是说此等世间出世间无上。
无上经注释结束。
随念处经注释
9. 第九随念即是现法后法等利乐因为处故随念处。缘佛功德念是如佛随念为证得殊胜处,如是"彼世尊如是"等缘佛功德生念。如是随念者生喜,彼以灭尽为始达阿罗汉。此是近行业处在家人亦得。近行业处即亲证引生近行定,以业处相续思惟乃至阿罗汉生世间出世间殊胜。一切处同理。
随念处经注释结束。
摩诃男经注释;

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

Mahānāmasuttavaṇṇanā niṭṭhitā.

Āhuneyyavaggavaṇṇanā niṭṭhitā.

2. Sāraṇīyavaggo

1. Paṭhamasāraṇīyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
10. 第十"彼时"是忆念佛功德之时。"贪遍起"是为贪所遍起。或达遍起,或心为贪所系如林为贼所围说为彼遍起,因是彼遍起处故为贪遍起义。不取文而显示义故说"为生贪所起取"。"正直"是因先除身曲等及心不正所作慢等无,或因无贪等遍起离低昂而成正直。或"正直"是因业处入昏沉睡眠离沉浮以中等止相行而成正直。"依注释"是依生有等句义。或"义喜"说依因果生起欢喜。"法喜"是依因生起欢喜。因随念"远离故应供"者,此是世尊远离烦恼,彼为因。此中因为能知所说,非为作成就。由此所知应供义为果。如是理趣应知余句因果报。法随念等中始中终善等善行等于彼彼说为因。"法相应"是与所说因果功德相应。
摩诃男经注释结束。
应供品注释结束。
和合品
第一和合经注释

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

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

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


我来将这段巴利文直译成简体中文：
11. 第二品第一"应忆念"是值得随念。"慈"是由此爱润,为友谊。"有慈"为慈,身业。彼因由慈相应心所生,故说"以慈心所作身业"。余二亦同理。"此等"是慈身业等。依比丘而来因彼等为最胜众。如在比丘尼也得,如是在在家众也得因四众共有,显示此故说"因比丘"等。比丘一切无过身业摄入威仪行故说"以慈心......乃至......名身业"。以信行礼敬塔树因慈成就故,为此行说"慈身业"。以"等"字摄于塔树比丘所说余恭敬等行慈而行身作。
意为三藏佛语说时。三藏佛语以问答义说而行即名慈语业,因应以利益意乐而行。"三善行"是身语意善行。"思"是如是思量也名意业,况修习已行者。
"显"是明显。此明显性是对彼而作身业者之现前性,故说"面前"。"密"是不明显。不明显性是对彼而作身业者之非现见性,故说"背后"。友谊趣向在彼等前。因在彼等作时友谊趣向名为面前身业。"二者"是新学上座。"举"是举起上升,不单说"天",依功德显坚固说"天长老"为举说。表示我所之语为执著语。唯背后意业之现前性由令生表示而有,彼在世间显为身业明了。不触及手势等而显示故说"开眼"等。虽慈润润眼开目及以净面视为慈身业,但依彼心而眼有慈润润性面有净性,关系此说"名慈意业"。


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

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


我来将这段巴利文直译成简体中文：
"得"字为业成就如"实得，已得"等。此中从"法得"说故为过去时,故说"已得衣等资具"。"从法来"为如法,清净得资具。故说"法得"。为显此义故说"欺诈"等。因不正取非名法得,为遮止此故经中说"法得"。不分别应施与应供养而受用名为不分别受用。故说"有二分别"等。"以心分别"由此显示仅以心生起也名分别,况作业。或以心分别为前提的身分别,为显示根本故说"如是以心分别"。由此显示应以心生起作分别。"不分别"是性中性词,或业格"受用不分别得"。既不与在家众为净命,亦不自受用为"勿使我独受"。"领受时......乃至......见"由此从得起竖立共有想。如是彼共受用易作,和合法亦圆满。
或"领受时......乃至......见"由此显示彼得三时共有住立。"领受时与僧共有"由此显示领受时。"取......乃至......见"由此显示已领受时。彼二者无如是前分不成,故义成就前时。此于领受前即有"愿与僧共有而我将领受",领受时有"愿与僧共有而我领受",领受已有"实我领受为与僧共有"。如是作三相具足已得利,不坏摄受相而受用为共受用者不分别受用者。


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

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

Idānissa samparāyike diṭṭhadhammike ca ānisaṃse dassetuṃ ‘‘evaṃ pūritasāraṇīyadhammassā’’tiādi vuttaṃ. Neva issā na macchariyaṃ hoti cirakālabhāvanāya vidhutabhāvato. Manussānaṃ piyo hoti pariccāgasīlatāya vissutattā. Tenāha ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’tiādi (a. ni. 

我来将这段巴利文直译成简体中文：
"此和合法"是此第四应忆念法。"不......乃至......取",故破戒者无共受用,开始尚不可能,何况圆满为意。"净戒"由此显示得之如法性。"不破威仪"由此显示不分别受用及共受用。若有二者即和合法已圆满,故说"圆满"。"指定作"由此显示不指定而从父亲、师长等上座座位开始给者即为和合法。"应与"是必定应给。但和合法于照料处指定给故不成。故说"为护障碍"。已离障碍者适合因未离障碍者不能圆满。若如是一切圆满和合法者指定施适合否?为显示于适合处不不适合故说"彼"等。由此显示指定施于彼非一切处禁止。因对病者等指定施属不分别品,因无"不给某某"之拒绝。因分别以相反为主。故说"余"等。"不施"以"亦"字显示亦可施。此依悲悯,非依圆满威仪,故对求者虽破戒有可能时亦应施。因施对谁也无禁止。
"善学"是于和合圆满方法善学,善巧义。今为显彼巧说"善学"等。"满十二年,不少于此"由此显彼难圆满。如是彼有大果大功德,即现法如是重大果功德相随,具彼者如得殊胜之圣者,于世成就稀有未有法。如是彼对难舍施行及戒行之功德所对治法远远镇伏,以净心于世显著闻名而住。为显此义从相反顺向说"若"等。彼易了知。
今为显彼后世及现法功德说"如是圆满和合法"等。无嫉无悭因长时修习已除去。为人所爱因舍性闻名。故说"施者为爱,众多亲近"等。

5.34). Sulabhapaccayo hoti dānavasena uḷārajjhāsayānaṃ paccayalābhassa idhānisaṃsasabhāvato dānassa. Pattagatamassa diyyamānaṃ na khīyati pattagatasseva dvādasavassikassa mahāvattassa avicchedena pūritattā. Aggabhaṇḍaṃ labhati devasikaṃ dakkhiṇeyyānaṃ aggato paṭṭhāya dānassa dinnattā. Bhaye vā…pe… āpajjanti deyyappaṭiggāhakavikappaṃ akatvā attani nirapekkhacittena cirakālaṃ dānassa pūritatāya pasāritacittattā.

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

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

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

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


我来将这段巴利文直译成简体中文：
易得资具因施波因广大意乐资具获得为此功德自性。钵中所施不尽因钵中十二年大威仪无间圆满。得上品物因从应供养最上开始施。"于怖畏......乃至......入"因无施与受者分别以无自执心长时圆满施故心舒展。
"此中"于彼等功德应显示。此等果事因。大山村名龙洲边一村。"不得亦"虽因少福德为不得。"乞食道同分"知同分彼分乞食道。因长老是最上人法及为除疑故说"尊者,我圆满和合法"。如是第二事中亦长老显自己。年幼时如是为和合法圆满者。为人爱及易得资具亦此事。但为显钵不尽之殊胜故说"此且......乃至......此中事"。
"塔山大供养"为于塔山全（斯里兰卡）洲一由旬量海中除船集等以洲花香等所作大供养。为显彼行非空故说"此等将至我"。"以方便"亦以托辞。"适宜"义为如"和合法圆满者"如实宣说适宜于你们。
不告而逃因贼怖。亦说"因自恶命"。"我和合法圆满者,我钵所摄亦一切比丘尼将活"故说"汝等勿念彼等已去"。"将适宜"将许可。长老尼为和合法圆满者,但长老以戒威力天神生热心。
"无彼等缺"为不缺。为显彼等缺说"若"等。此中上圆具戒依诵次第知前后。故说"于七"等。因无其他任何罪聚次第,未具戒依受次第亦得前后。"如边缘断衣"如彼边缘或边端断衣。此为不同喻因增上说"不缺"。如是余等喻。缺碎破为缺,有此义为缺,戒。"穿"等亦此理。中间破以穿透。"如异色牛"为关连。斑是以异色至三分一处杂色,杂点是以异色点点间杂。此为彼等差别。无斑为不斑,如是不杂点。戒从爱奴役解脱为导向解脱资粮,故以从爱奴役解脱说说示彼等戒导向解脱资粮性。"作自由性"由此显示"作自由为自由"是后分略而说。或因具彼者为自主自在自由故亦自由。因非智者无量故说"智者称赞"。或因以极清净性成就为智者所称赞故智者称赞。


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

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

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

Paṭhamasāraṇīyasuttavaṇṇanā niṭṭhitā.

2. Dutiyasāraṇīyasuttavaṇṇanā

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

Dutiyasāraṇīyasuttavaṇṇanā niṭṭhitā.

3. Nissāraṇīyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"因不为爱见执取"是因不为"以此戒我将成天或某天"的爱执取,及"以此戒我成天已将在彼常住坚固恒常"的见执取所执取。"执取"是以"此是你戒之过"于四堕处以任何堕处见而执取,责难指责义。戒名以无悔等次第唯为成就定故说"导定"。导定利益为导定。
平等性为等,因圆满四清净性如中间纯金无破坏故以戒等为戒等,趣入彼为趣戒等。故说"入平等性戒",以戒成就入平等性为同分行义。虽凡夫于四清净戒亦无差异,但彼非决定,此为决定确定性故说"道戒无差异"。"缘彼此说"缘道戒说彼"凡彼等戒"等。
"此"是此我及你等现前。"见"为道正见。"无过"是离过,断除贪等恶法义。"出"是从轮回苦出离离去。因自出故说令具彼者从轮回苦出离。"随教行者"为此,随教修行义。"同见性"为类似见性以谛通达无异见性。
第一和合经注释结束。
第二和合经注释
12. 第二"同梵行"为同法者。"作可爱"为作可爱应爱。"作可重"为作可重尊重处。"为摄受"因为摄受事之殊胜性成为同梵行者摄受为关连。"为无诤"因为摄受事性即为不诤。有摄受作为无诤因性,依彼等力同梵行者和合性无破必成故说"和合"等。
第二和合经注释结束。
出离经注释

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

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

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

Nissāraṇīyasuttavaṇṇanā niṭṭhitā.

4-5. Bhaddakasuttādivaṇṇanā

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

Bhaddakasuttādivaṇṇanā niṭṭhitā.

6. Nakulapitusuttavaṇṇanā



我来将这段巴利文直译成简体中文：
13. 第三"修习"是以修习圆满力增长。"再再作"是以修习多作而一再转起。"作如调御车"如善巧御者所驾驭调御良马车随欲转起,如是得随欲转起。或"作基础"如以住立义作基础,由于完全清净烦恼而成神通殊胜性转起处故说如善清净障碍基础作。"住立"因远离对治以善修习性而得彼彼住立适宜性而立。"遍积集"是于一切分得修习增长。故说"积集"。"善发勤"以神通修习达顶峰故正善成就。"虚妄记说"说"我慈心解脱已修习"等自身无有功德宣说。依心解脱语说"出离"。"今无嗔恚"知今于我嗔恚名完全无。
"有力观"是见到怖畏智、见过患智、欲解脱智、坏灭智四智之增上语。为显彼等相无故阿罗汉果定无相,说"彼"等。此中贪相,或贪即相为贪相。以"等"字摄取嗔相等。色受等行相为色相等。以彼等常等方式现起为常相等。因此相于阿罗汉果完全无故说"彼......乃至......无相"。以相随行随随趣入开始转起故相随行。故说"随行已说相性"。
"我慢"是"我是"而转起自境慢。"此名我是"以色相或于受等以任一相此名我我是。以此断除我慢为断除我慢,阿罗汉道。"今无我慢"说示彼不生法性得故显示断除性。
出离经注释结束。
4-5. 贤经等注释
14-15. 第四以应喜义业为乐于此为乐业。乐于业非经分或观分为乐业。再再相应以彼他性而相续相应专注。"闲谈"是以女相男相等力再再言说。第五无所说。
贤经等注释结束。
那库罗父经注释

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

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

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

Nakulapitusuttavaṇṇanā niṭṭhitā.

7. Soppasuttavaṇṇanā

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

Soppasuttavaṇṇanā niṭṭhitā.

8. Macchabandhasuttavaṇṇanā

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

Macchabandhasuttavaṇṇanā niṭṭhitā.

9. Paṭhamamaraṇassatisuttavaṇṇanā

19. Navame evaṃnāmake gāmeti nātikānāmakaṃ gāmaṃ nissāya. Dvinnaṃ cūḷapitimahāpitiputtānaṃ dve gāmā, tesu ekasmiṃ gāme. Ñātīnañhi nivāsaṭṭhānabhūto gāmo ñātiko, ñātikoyeva nātiko ña-kārassa na-kārādeso ‘‘animittā na nāyare’’tiādīsu (visuddhi. 1.174; saṃ. ni. aṭṭha. 1.1.20; jā. aṭṭha. 2.

我来将这段巴利文直译成简体中文：
16. 第六"病"是以异受生起如锯切断四威仪而病,有此为病者。以彼生苦而苦。"极病"是以界尽而身衰。
"度疑"是以此度过十六事八事疑如有怖畏旷野。"离疑惑"是于生起等离去断除"如是耶非耶"如是转起问题。因断除令胆怯恶法及住于无贪等戒等功德故得无畏,得无畏性善巧为得无畏。因自亲见故不信他,无须信他为不依他。
"病愈"是从病性起住。因此说以性为主。"成病已愈"此为义说示。
那库罗父经注释结束。
7. 眠经注释
17. 第七"从独处起"此中"独处"是从彼彼共住弟子学人居士等众生及色所缘等行远离避开隐藏分离。以身心从彼离一性远离故说"为一性"等。以"为一性"由此说从身远离起。以"法思察忍"等从心远离。"起"是从彼二种远离以有分生起与同梵行者会合。
眠经注释结束。
8. 渔夫经注释
18. 第八"杀鱼者"是捕鱼渔夫。于屠羊等中羊称为乌拉巴,杀乌拉巴为屠羊者。于屠猪等亦此理。
渔夫经注释结束。
9. 第一死念经注释
19. 第九"如是名村"依那提迦名村。二小父大父子二村,于彼一村。因为亲戚居住处之村为亲戚村,亲戚村即那提迦以ña转成na如"无相不知"等。

2.34) viya. So kira gāmo yesaṃ tadā tesaṃ pubbapurisena attano ñātīnaṃ sādhāraṇabhāvena nivasito, tena ñātikoti paññāyittha. Atha pacchā dvīhi dāyādehi dvidhā vibhajitvā paribhutto. Giñjakā vuccati iṭṭhakā, giñjakāhiyeva kato āvasathoti giñjakāvasatho. So hi āvāso yathā sudhāparikammena payojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā kato. Tasmiṃ kira padese mattikā sakkharamarumpavālukādīhi asammissā kathinā saṇhasukhumā, tāya katāni kulālabhājanānipi silāmayāni viya daḷhāni. Tasmā te upāsakā tāya mattikāya dīghaputhū iṭṭhakā kāretvā ṭhapetvā ṭhapetvā dvāravātapānakavāṭatulāyo sabbaṃ dabbasambhārena vinā tāhi iṭṭhakāhiyeva pāsādaṃ kāresuṃ. Tena vuttaṃ ‘‘iṭṭhakāmaye pāsāde’’ti.

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

Tadantaranti tattakaṃ velaṃ. Ekapiṇḍapātanti ekaṃ divasaṃ yāpanappahonakaṃ piṇḍapātaṃ. Yāva anto paviṭṭhavāto bahi nikkhamati, bahi nikkhantavātovā anto pavisatīti ekasseva pavesanikkhamo viya vuttaṃ, taṃ nāsikāvātabhāvasāmaññenāti daṭṭhabbaṃ.

Paṭhamamaraṇassatisuttavaṇṇanā niṭṭhitā.

10. Dutiyamaraṇassatisuttavaṇṇanā

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

Dutiyamaraṇassatisuttavaṇṇanā niṭṭhitā.

Sāraṇīyavaggavaṇṇanā niṭṭhitā.

3. Anuttariyavaggo

1-2. Sāmakasuttādivaṇṇanā

21-

我来将这段巴利文直译成简体中文：
如是。据说彼村为当时彼等祖先为亲戚共有而居住,故知为亲戚村。后为二继承人分二分而受用。砖称为砖,以砖作住所为砖住所。彼住所如无需灰工,如是仅以砖砌覆而作。据说彼处土不杂砾石砂等坚细软,以彼作陶器如石作坚固。故彼等优婆塞以彼土作长宽砖置置除门窗扇梁外一切材料唯以彼砖作殿堂。故说"于砖殿堂"。
"昼夜"是一昼夜。"世尊教"为导向圣道证悟之师教诫。"我应作多"是我应作多自利出家事。
"其间"是如是时。"一钵食"是一日足维持之钵食。"直至内入风出外,或外出风入内"如说一入出,彼应以鼻风性共同见。
第一死念经注释结束。
10. 第二死念经注释
20. 第十"过"是过去。"还"是回来,义为到达。故说"走"。"彼为我障"如所说非仅死亡,得极难得时机而为彼师教作意及命及天解脱障,应有义。故说"三种障"等。"坏"是趋坏灭。如以刀断支节于身切断关节结缚风为刀风。"欲作欲"为导出欲作善欲。"修习精进"为修习行精进。"不退"是不退转为不退,不中间住精进。故说"不厌倦不收缩"。
第二死念经注释结束。
和合品注释结束。
3. 无上品
1-2. 野谷经等注释
21-;

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

Sāmakasuttādivaṇṇanā niṭṭhitā.

3. Bhayasuttavaṇṇanā

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

Bhayasuttavaṇṇanā niṭṭhitā.

4. Himavantasuttavaṇṇanā

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

Himavantasuttavaṇṇanā niṭṭhitā.

5. Anussatiṭṭhānasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
22. 第三之第一"完全遍"此中"完全"字义为无余,"遍"字义为遍满性。故"完全遍池"应如是义见。能遍满无余光明因某因缘亦可能一分遍满,但此完全遍满故取"遍"字显示遍满义。"以自光明遍满"是以衣饰身体所生光明遍满,如月亮作一光明一照明义。"随顺"是正善作随顺。故说"同心",同意乐义。"难说语于此"为难说,其业为难教,彼人以不敬力转起思,其有性为难教性。或即难教为难教性。彼以义为行蕴。因思为主之行蕴。或说是四蕴以不右绕取相转起之增上语。恶不信等诸人为此友为恶友,其性为恶友性。彼亦应如难教性以义见。以彼思人为恶友恶同伴名,彼思为恶友性。或四无色蕴以彼相转起为恶友性。第二明了。
野谷经等注释结束。
3. 怖畏经注释
23. 第三"有"生死由此故有,取故说"于生及死之有为缘"。"无取"是无取著。故说"不取"。生死正尽于此为生死尽,涅槃故说"名为生死尽涅槃"。"超一切苦"超过一切轮回苦因最后心灭故轮回苦残余亦不生。
怖畏经注释结束。
4. 雪山经注释
24. 第四"定善巧"是入定善巧。故说"入定善巧"。此中"住"字义为内含因,故住立善巧义说"能立定义"。此中"能立"是能立定七八弹指量刹那因已成就决意自在。"如限定"是如所限定时。能出因已成就出自在。"生其应生"为应生,于彼应生应生性善巧为应生善巧。使欢喜使愉悦使踊跃。"令应"是以远离定对治法及平等策励诸助因令心于入定能。"于定境善巧"是于定应成就其境名为业处之转起处如乞食境由念正知相应故善巧巧妙。故说"避定不宜不助益法"等。"引导初禅等定"是以殊胜分引导趣向初禅等定。
雪山经注释结束。
5. 忆念处经注释

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

Anussatiṭṭhānasuttavaṇṇanā niṭṭhitā.

6. Mahākaccānasuttavaṇṇanā

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

Mahākaccānasuttavaṇṇanā niṭṭhitā.

7. Paṭhamasamayasuttavaṇṇanā

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

Paṭhamasamayasuttavaṇṇanā niṭṭhitā.

8. Dutiyasamayasuttavaṇṇanā

28. Aṭṭhame maṇḍalasaṇṭhānamāḷasaṅkhepena katā bhojanasālā maṇḍalamāḷāti adhippetāti āha ‘‘bhojanasālāyā’’ti. Sesamettha suviññeyyameva.

Dutiyasamayasuttavaṇṇanā niṭṭhitā.

9. Udāyīsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
25. 第五"忆念因"即忆念因为现法后世等利益乐因故为因。"离"是出离。"解"是舍离。"出"是离去。此一切说缘镇伏。"贪"是五欲功德。"此亦"说由佛随念得近行定。"作所缘"是作缘,作基础义。
忆念处经注释结束。
6. 大迦旃延经注释
26. 第六"逼迫"是贪污染等压迫混浊在家。"称机会"因为为得道果乐之机会性故称机会。"得机会"为得出世法而应得机会。"为清净"为贪等垢贪违适贪等所染污心清净。此心清净成就因无取而转故说"超越忧悲"等。此中忧是亲丧等缘心苦内烧内燃,亲丧等缘即忧性。如"此一子何在"等悲叹转起为悲。"为超越"为断。此中超越为未来不生。"为苦忧灭"为身苦及心忧此二灭,灭义。"道"决定趣涅槃,或以此通达涅槃为道,圣道。此处含前分圣道故说"为得含观道"。"无缘般涅槃"说缘无余涅槃。依缘未生无为不死界。此余明了。
大迦旃延经注释结束。
7. 第一时经注释
27. 第七"增长"导致心出离依增长。或"可意念"为意所修所敬。凡思惟作意心无盖。此分作业解"可念"字为尊敬义。说"除昏眠业处"而显示彼说"或光明想"等。"或精进事等"此中以"等"字摄取此处未说过食取相等。说此"六法导向断除昏眠:过食取相、威仪周遍、作意光明想、住露地、善友、适宜语"。此中"间隔"字是障碍语同义故说"无障碍"。
第一时经注释结束。
8. 第二时经注释
28. 第八"圆厅"意为以圆形建筑摘要作食堂故说"于食堂"。此余易知。
第二时经注释结束。
9. 优陀夷经注释

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

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

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

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

Udāyīsuttavaṇṇanā niṭṭhitā.



我来将这段巴利文直译成简体中文：
29. 第九"现法"说现前自体故说"即于此自体"。"为乐住"为无烦恼故以无染乐而住。"作意光明想"是日月灯宝火电等光明日夜所得,如所得即作意光明,置于心。如是作意彼,如善修光明遍彼遍光随欲随所欲彼光夜中现起。由此立日想,如日离昏眠。故说"如昼如夜"。"立日想"如说方式作意而生如昼想。"如此昼......乃至......如是作意彼"如此所得日光明,如是夜亦如昼所见相作意彼光明。"如此夜......乃至......作意"如夜得月光明,如是昼亦如夜所见相作意彼光明,置于心。"开显"因昏眠不覆故开显。"无缠"为不覆蔽。"有光辉"为有想光辉。天眼智于色天及他见义此处意为智见故说"所谓天眼"等。
"命终之上"是命尽之上死后。"升起"是生起。"肿胀"因上上肿胀膨胀。不纯杂蓝,或前色变异成蓝为遍蓝,遍蓝即遍蓝色以ka音增字无义异如"黄色红色"。"厌恶"因可厌性。或此ka音为厌恶义故说遍蓝为厌恶蓝色如说"恶名声升起"。"破裂处"被乌鸦等。"流溢脓"为流泄脓,此处此处流出脓义。"如是性"为流溢脓性。
"彼比丘"即"应见尸体弃于冢间"所说彼比丘。"引比"类同性。"此亦"等显示引比相。"寿"为色命根。此中无色命根即属识。"暖"为业生火。"如是腐败性"如是极腐败性如寿等离义。"将如是"为将如是故说"如是将成肿胀等差别"。
"拔拔已"是掠夺掠夺已。"余残肉血具"因非完全食故此处此处以余少许肉血具。"另手骨"不分别显示手骨散失故显示彼等完全散失说"六十四分"等。"过年"是过去年。彼等超过年故说"超过年"。因旧而坚性消失成粉此处为腐败性。显示彼如何说"露天"等。"种种界"是眼界等或欲界等。"为念及智"为"于前进后退正知而行"等所说七处念及彼相应智。
优陀夷经注释结束。

10. Anuttariyasuttavaṇṇanā

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

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

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

Anuttariyasuttavaṇṇanā niṭṭhitā.

Anuttariyavaggavaṇṇanā niṭṭhitā.

4. Devatāvaggo

1-4. Sekhasuttādivaṇṇanā

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

Sekhasuttādivaṇṇanā niṭṭhitā.

5. Vijjābhāgiyasuttavaṇṇanā

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

Vijjābhāgiyasuttavaṇṇanā niṭṭhitā.

6. Vivādamūlasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
10. 无上经注释
30. 第十"低劣"是卑下或污染。"村住者"是愚者。"凡夫之这"为凡夫性。故说"凡夫所有",意为凡夫所应习故说彼等所有。"非圣"为非无过。因无过义为圣义。故说"非最上非清净"。或不应圣者习为非圣。"不利益相应"为现法后世等种种广大不利益相应。如是不依利益故说"非依利益"。"非为厌离轮回"因无四谛业处。无轮回厌离则离贪等不生故说"非为离贪"等。
"无上无上"故说"此无上"。"于象"为缘义处格故说"象相应学"。因象境及依象故象术取为"象"而说"于象亦学"。故此处应见义为于象术学。余句亦此理。
因语性转变格位转变说"侍奉"故说"住于侍奉"。此余易知。
无上经注释结束。
无上品注释结束。
4. 天品
1-4. 有学经等注释
31-34. 第四之第一有学得功德名无衰退故说"上上功德衰退",义为上上应得道果衰退不生。第三等明义。
有学经等注释结束。
5. 明分经注释
35. 第五以相应力分明,以俱生相互依相应有不离等缘力与彼同一性故明分。或于明分明支转起以明同性于彼一分明支转起为明分。此中观智、意所成神通、六通为八明。依前义与彼相应法为明分。依后义彼等任一明为明,余为明分。如是应知明及与明相应法皆名"明分"。此处但说与观智相应想为明分,以想为首说余相应法亦应见。无常观智是于无常观智依缘生想,与彼俱义。余亦此理。
明分经注释结束。
6. 诤根经注释;

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

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

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

Vivādamūlasuttavaṇṇanā niṭṭhitā.

7. Chaḷaṅgadānasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
36. 第六"瞋者"是习瞋性。因彼未断瞋性故名得瞋,故说"具足瞋"。"有结"为有结,或习结性为结者。"诤"生起时多以二人力生起故说"二比丘诤"。彼如何为多人不利,显示彼显示门说"如何"等。"于内众"是于众内。
转起损减功德亦如粪击其作者粪先污为覆,彼有此为覆者。"向"是向,如咬他功德而除义。彼有此为向者。向者人不给第二担,平拖超说。故说"具足以担竞相向"。"嫉"为嫉者。"悭"为悭,彼有此为悭者。"诈"不正说为诈因显示实非如是自体为如是。"有幻"为幻者。"邪恶为智者呵责彼见"为邪见,义为具足业道摄"无布施"等事邪性摄非出离见。故说"无见论"等。
自己见或自己如所执取超越自性向外取为执自见。"固执"坚取为固执者,坚取者,义为"唯此真实"坚固取。见理由时舍见为舍,难苦辛多示理由不能令舍为难舍。若自生见"唯此真实"坚取即使佛等示理由说亦不舍。此是彼增上语。如是人凡所闻法非法,彼一切"如是我等师说,如是我等闻"如龟肢于自壳内摄。如龟被击手足等肢一切肢于自壳内摄,不伸外,如是此亦被说"汝执不善,舍彼"不舍彼,仅内置自心而行,取鳄执。如鳄所执不舍,如是执取。
诤根经注释结束。
7. 六支布施经注释

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

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

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

Chaḷaṅgadānasuttavaṇṇanā niṭṭhitā.

8-11. Attakārīsuttādivaṇṇanā

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

Attakārīsuttādivaṇṇanā niṭṭhitā.

12. Nāgitasuttavaṇṇanā

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

Nāgitasuttavaṇṇanā niṭṭhitā.

Devatāvaggavaṇṇanā niṭṭhitā.

5. Dhammikavaggo

1. Nāgasuttavaṇṇanā

43. Pañcamassa paṭhame parisiñcitunti (ma. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
37. 第七"施"由此增长为施,施舍功德,及彼资具所施物。此处意为所施物。因此说"建立施"。"从此生"是从此田生。"贪调伏"由此调伏贪,为贪断尽道。故说"行贪调伏道"。
"施前已欢喜"等偈施前舍思前从准备施资具始欢喜"我将施成就因追随之施"而生喜悦。"施时净其心"施时置所施物于应施者手"从非实财作实施"而净其心。"施已心满足"施舍所施物与应施者"我已行智者所说,善哉善哉"而心满足欢喜生喜悦。"此"即此前思舍思后思三种思业果随信喜所摄圆满,此。
"以戒护"以身语防护。"手足"应施者手足。"漱口"为彼等漱口,意为自己给漱口水。
六支布施经注释结束。
8-11. 作为经等注释
38-41. 第八善行之初始转起精进以住自性故自性持义为界故说"精进界为以开始力转起精进"。得习精进成力而破对敌故说"出离界为从懈怠出离性精进"。"前进性"以最胜对治法灭能故以锐利力一再前进性。第九等无所说。
作为经等注释结束。
12. 那笈多经注释
42. 第十二"勿我那笈多与名声会"愿我勿欲与名声会。"勿与我名声"义为名声勿与我会。此显示自己不求利养恭敬。"以五解脱"以暂时解脱等五解脱。此余明了。
那笈多经注释结束。
天品注释结束。
5. 法品
1. 象经注释
43. 第五之第一"洒"是;

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

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

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


我来将这段巴利文直译成简体中文：
1.272 以粉土等摩擦肢体或以摩擦块拳头等磨擦而浴者,称为"浴"。不如是作而如常浴者,称为"洒"。世尊身因清净肤色故,无需如是除垢尘,但为调适气候世尊仅入水。故说"洒肢"。
"东阁"是东楼阁。据说舍卫城祇园精舍有时大,有时小。如是彼于毗婆尸佛时一由旬,尸弃佛时三伽浮,毗舍婆佛时半由旬,拘留孙佛时一伽浮量,拘那含佛时半伽浮量,迦叶佛时二十优沙量,我等世尊时成八迦利量。彼城于此精舍有时在东,有时在南,有时在西,有时在北。但祇园香室四床足立处恒不动。因四不动圣迹处即:大菩提座处、仙人堕处(鹿野苑)转法轮处、僧伽舍城(位于现今印度北方邦)天降时阶梯立处、床足处。此东阁于迦叶十力二十优沙精舍时为东门阁,今称为"东阁"。
迦叶十力时阿致罗筏底河环绕城流,至东阁破坏水成大水池,满岸渐深。彼处一王浴场、一城民浴场、一比丘僧浴场、一佛浴场,如是各别浴场悦意散布银布似沙。如是世尊与具寿阿难往如是东阁洒肢。时具寿阿难奉上浴衣。世尊除深红覆衣着浴衣。长老以覆衣及大衣置手中。世尊入水,入时水中鱼龟皆成金色,如金液管注水时,如展金布时。时示世尊浴法已出,长老奉上深红覆衣。世尊着彼系电光似腰带,边边折叠大衣如莲苞样持来,两角执而立。故说"于东阁洒肢单衣而立"。


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

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


我来将这段巴利文直译成简体中文：
如是立时世尊身如开放莲花,如全开珊瑚树,如星光开放天界以威光胜过般照耀,周遍一寻光庄严其三十二殊胜相鬘如系立三十二月,如三十二日,如排列立三十二转轮王三十二天王三十二大梵天般极照耀。又因世尊身如净炼金色,如净珊瑚美丽门,如极净蓝宝珠串似发毛,故此处此处出生朱砂液庄严上覆百宝珠串如动金山顶照耀。彼时十力身放六色光遍八十肘处奔驰如宝串宝鬘宝粉散布,如展宝绘金布,如注入红色液体纹,如百炬落集,如连续散布黄花铃花,如风力扬起中国粉染,如帝弓电幕覆盖般天界及彼处林园遍满。此名色地。如是处应能说者引证义及譬喻因缘以偈颂等圆满说佛身色或功德。如是处应知说法者力。"作如前"是作无水,义为令干。因于湿肢著衣衣起皱,资具坏,但佛身不染垢尘,如莲叶上水滴水转去。如是亦因学尊重性世尊谓"此名出家法"两角执大衣遮前身而立。
"打奏"是打击乐器奏,乐器打奏为乐器打奏。彼大且乐器打奏为大乐器打奏。故说"大"等。或鼓小鼓军鼓等乐器打击,琵琶竹笛喇叭等奏为乐器打奏,如是此处应见义。


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

‘‘Niccaṃ utrastamidaṃ cittaṃ, niccaṃ ubbiggamidaṃ mano;

Anuppannesu kicchesu, atho uppatitesu ca;

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

Imaṃ gāthamabhāsi. Bhagavāpissa –

‘‘Nāññatra bojjhā tapasā, nāññatrindriyasaṃvarā;

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

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

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

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

Duvidhenajhānenāti ārammaṇūpanijjhānalakkhaṇūpanijjhānabhedato duvidhena jhānamanena. Pañcavidhamicchājīvavasenāti kuhanālapanānemittikatānippesikatālābhenalābhaṃnijigīsanatāsaṅkhāta- pañcavidhamicchājīvavasena. Na lippatīti na allīyati anusayato ārammaṇakaraṇato vā taṇhādiṭṭhiabhinivesābhāvato. Sesamettha uttānameva.

Nāgasuttavaṇṇanā niṭṭhitā.

2. Migasālāsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"达通智彼岸"为通智到彼岸者。余亦如是。彼世尊证知一切法而去为通智到彼岸者。于彼等五取蕴遍知而去为遍知到彼岸者。断一切烦恼而去为断到彼岸者。修四道而去为修习到彼岸者。证灭而去为证到彼岸者。入一切定而去为入定到彼岸者。"善梵天子等"此中据说彼天子为天女众围绕作难陀园游戏,坐于珊瑚树下设座。五百围坐,五百登树以美声歌唱散花。彼等取花如单茎花鬘编。时登树者以断命力一时命终生阿鼻狱受大苦。时日久天子"彼等声不闻,亦不散花,往何处耶"思念见生地狱,为爱境忧所恼思:"彼等已随业而去,我寿行几何?"彼见"第七日我亦应与余五百同命终生彼处"见已为极重忧所摄。思"此我忧除如来于有天世间无他能灭"往世尊处礼已立一面：
"此心常惊惧,此意常恐怖;
未生诸苦时,及已生起时;
若有无惊惧,请为我说彼。"
说此偈。世尊亦为彼：
"非菩提苦行,非诸根防护;
非舍离一切,不见众生安。"
说法。彼法竟离忧与五百天女住预流果礼敬世尊而立。依此说"善梵天子等受苦"。以等声摄月日天子等。"以四因"以远离性、杀害敌及辐、应资具等、无秘密作恶此四因。
"十种结"以下分上分差别十种结。"超越一切喜"超越一切有情转起喜。"第八"说依预流道位。"预流者"取果位。
"善性"依"此中何为善性?身不违犯、语不违犯、身语不违犯,此名善性,一切戒律仪为善性"故说净戒为"善性"。"悲"说悲梵住。"悲前分"说彼前分近行定。
"以二种定"以所缘近定相近定差别二种定。"以五种邪命"以诡诳、谄曲、暗示、威逼、以利求利称为五种邪命。"不染着"不执着因无随眠作为所缘或无爱见遍计故。此余明了。
象经注释结束。
2. 弥迦娑罗经注释

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

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

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

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

Migasālāsuttavaṇṇanā niṭṭhitā.

3-6. Iṇasuttādivaṇṇanā

45-

我来将这段巴利文直译成简体中文：
44. 第二"等同行"以ka音为ya音的说明故说"以等性为等行者"。"将是"为过去义作未来语故说"将是即已生"。因为依古伊私达多等同行她如是说。
"阿姆卡"是女人。此是礼貌语。于女人中此"阿姆卡"女人生母母亲。故说"为女人具女想"。
"见应通达未通达"为依义因以慧应通达未通达,未作无缠无丛如实未知。"时时从烦恼解脱"此处"时时"ma音a音长音。故说"不得时时解脱为依时时闻法不得喜悦"。"度量"此中pa音为开始义故说"开始衡量"。"胜"为殊胜。
"彼间"以语转变作受格的属格故说"彼间彼因"。因贪再再生起以复数力说"诸贪法"。以戒胜因具足离淫欲。
弥迦娑罗经注释结束。
3-6. 债经等注释
45-

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

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

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

Iṇasuttādivaṇṇanā niṭṭhitā.

7. Khemasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
48. 第三"贫"谓困乏,彼状态为贫穷。"无其自己财产"为无资者,无财者。故说"离自己所有"。"佛法僧"说"正等觉世尊、善说法、善行僧"不为任何动摇性以入信三宝功德认定为胜解信。"此不善业非我所,此业是我所"如是差别随顺了知业自性慧为业自性慧。因三种恶行虽自作亦非自业因坏利。善行为自业因生利。"于债取"此为主格义之处格故说"说债取"。
"胜取"为作成就已取。彼为得胜故说"胜取"。"有惭"为此故"有惭"故说"与惭相应心",义为与厌恶罪为相之惭相应心。以戒怖畏惊恐为"愧",具足愧。"无物乐"为第三禅乐因远离欲物。"舍"为第四禅舍,非任何舍受故说"第四禅舍"。"发精进"义为励起圆满身心精进。若除群众聚于四威仪依八发事处独一,彼身精进名发起。除心聚依八等至独一。不令行生烦恼至住,不令住生烦恼至坐,不令坐生烦恼至卧,于生处即制烦恼。此心精进名发起。以远离对敌胜义故独起为一性,定。由此相应此处一性为独性。从对敌护自己,或护彼干枯为慧。以殊胜念忆念身等差别所缘为念。故说"一境心"等。
"我无动解脱"我阿罗汉果解脱因无动性及无动所缘性为无动。彼实不为贪等动故无动性亦无动。无动涅槃为彼所缘故无动所缘性亦无动。因此说"因无动所缘"等。"诸有结"名色贪瞋慢见疑戒禁取有贪嫉悭无明称为十结。此等实系众生于有,束缚以有非有系,故名有结。漏尽者最上无债因无烦恼债。其他有情乃至未断烦恼,名有债因无自在住。第四等义明了。
债经等注释结束。
7. 差摩经注释

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

Khemasuttavaṇṇanā niṭṭhitā.

8. Indriyasaṃvarasuttavaṇṇanā

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

Indriyasaṃvarasuttavaṇṇanā niṭṭhitā.

9. Ānandasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
49. 第七"已住梵行住"为已住梵行住。"已作应作"此中"应作"说遍知、断、修、证。彼因以四道各别于四谛应作故当知十六种。故说"以四道应作"。蕴烦恼行称为三担因沉没义如担故为担。彼等放置卸下安置坠落由此为已置担。故说"置蕴担...等...卸已住"。"已达自利"为已达自利。"自利"说自义以ka音作da音。此中阿罗汉因依自如理作意、系属自义、摄于自相续、不舍自义、为自最上义故称"自义"。故说"自利说为阿罗汉"。"正知解脱"为以正知解脱,以无缺之道慧正如实于诸苦等如所应知如是知而解脱义。故说"以正因"等。"解脱"为二解脱一切心垢之道及涅槃胜解。于涅槃胜解为倾向趣向临入彼。阿罗汉因心解脱一切烦恼故以心解脱而解脱。因胜解涅槃故于涅槃解脱。此余明了。
差摩经注释结束。
8. 根律仪经注释
50. 第八"果坐于此"为因缘近因。"如实智见"为如自性知称为见。以此示初观。因初观为强观之缘。"初观"为名色摄受智、缘摄受智、思惟智、道非道决定住智四智之增上语。"由此厌"为厌。"强观"为现起怖畏智、过患随观智、欲解脱智、行舍智四智之增上语。然思惟随观唯属欲解脱品。因"乃至道非道智见清净为初观"语故离随烦恼生灭智为强观。"圣由此离贪于行"为离贪,圣道。说"阿罗汉果"依最胜说。因根律仪为戒护因说"说守护戒根律仪"。
根律仪经注释结束。
9. 阿难经注释

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

Ānandasuttavaṇṇanā niṭṭhitā.

10. Khattiyasuttavaṇṇanā

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

Khattiyasuttavaṇṇanā niṭṭhitā.

11. Appamādasuttavaṇṇanā

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

Appamādasuttavaṇṇanā niṭṭhitā.

12. Dhammikasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
51. 第九"长老比丘们住有闻、来阿含"等经句中以此方式当见义 - 因得戒等功德坚固性为长老。多闻于彼等为有闻。以言熟持善来师前故来阿含称为教法于彼等为来阿含。以持经等法称为法者为持法。以持律为持律。以持彼等法律之摄颂为持摄颂。于彼彼法以法遍问询问。彼以义遍问询问、考察、思维。显示"大德此如何,此何义"遍问问形相。开显经句未开义以示其他部分经句从圣教。以理明显未明显者使明显。于可疑法因生疑惑为结处之经句以给予如实决定除疑。
阿难经注释结束。
10. 刹帝利经注释
52. 第十"于彼等意向为财"为意向财。"慧为彼等意游行"为慧游行。"于彼等心住著于土地给予"为住著土地。"咒为彼等住处依止"为咒住处。以此方式当知余句。余明了。
刹帝利经注释结束。
11. 不放逸经注释
53. 第十一"旱地的"此中无泥浆非湿地因无水坚硬粗糙地处,彼说"旱地"。然因多彼故此处一切地处旱地。生于彼旱地为或旱地,于彼等旱地。如是亦摄受河栖象因此处以旱地摄当摄受能摄受者如所摄受者。"地面行者"以此除水行者因不见足。"生类"虽普遍语以"足生"别语邻近亦唯入别故说"有足生类"。如"尿生"等处生音如是此处生音非他义故说"足生为足"。"等入"为等摄或内摄。故说"入置入去"。"至顶"为至边际顶。"趣顶"为以入顶孔道趣向顶。"会顶"为以入孔及达住故于顶等集住。说"随柄行"因柄落时一切落地。
不放逸经注释结束。
12. 法者经注释

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

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

‘‘Sattabhū brahmadatto ca, vessabhū bharato saha;

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

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

Dhammikasuttavaṇṇanā niṭṭhitā.

Dhammikavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

2. Dutiyapaṇṇāsakaṃ

6. Mahāvaggo

1. Soṇasuttavaṇṇanā



我来为您直译这段巴利文：
54、第十二.，"出生地"这里，"出生"是指生产，出生之地即出生地，即诞生之处。这"出生地"不是指憍萨罗大王等人的，不是指婆罗门旃夷等人的，不是指帝释、须夜摩、兜率天等的，不是指八十大声闻的，也不是指其他众生的。而是指在其诞生之日，整个一万世界犹如装饰着单一旗帜、遍撒着花朵、香粉、香水般庄严，宛如全部盛开的难陀园般璀璨，如同莲叶上的水珠般微颤，盲人等获得视力等诸多神迹显现。这是一切智菩萨的诞生处，特别是指其父亲的迦毗罗卫城（今尼泊尔蓝毗尼）所在地被称为"出生地"。"出生地的优婆塞"即居住在出生地的优婆塞。"遍延"即完全延伸，扩展而住立的根即根的相续。这实际上就是指诸根，故说"根的相续即诸根"。
因为在诞生之日武器放光，且能保护国王无量的众生免于灾难，故得名"光护"，因此说"名为光护"。"牧主"是指受牧主灌顶所灌顶，即被任命于牧主之位而受灌顶的意思。据说这是那位婆罗门家族世代相传的职位。因此说"以职位为大牧主"。获得、得到牛与智慧故为牧主，大牧主即为大牧主。"牛"是智慧的代称，因为"趋向义理而觉悟"。大牧主即是我们的菩萨。据说他作为地主王的祭司牧主婆罗门之子，在其父亲和国王去世后，使其子勒努及其友人萨塔布、梵授、毗沙步、婆罗多、两位持国等七位王子互不争执。如是建立王位后，教导他们义理，在阎浮提地上，对所有国王如王，对婆罗门如梵天，对居士如天神，受尊重、恭敬、尊崇、供养、礼遇，处于最高敬重之位。因此说"为勒努等七王的祭司"。这七位即是承担重任的大王。如所说：
"萨塔布与梵授，及毗沙步婆罗多；
勒努与两位持国，时有七担任者。"
为国王谋划现世与来世利益，故称为祭司。"忿怒臭气"即指忿怒所产生的腐臭。"具有悲悯"是说具有前分悲悯禅那，故说"住于悲悯和悲悯前分"。"ya"音是因连音而来，故说"ye te即是ete（这些）"。从阿罗汉算起第七即为一来。"就一来而言"是指关于一来果位。一来者的五根就一来果位而言称为柔软。此中其余的都很容易理解。
法行经注释终。
法行品注释终。
第一五十终。
第二五十
第六 大品
一、索那经注释

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

Satta sarāti – chajjo, usabho, gandhāro, majjhimo, pañcamo, dhevato, nisādoti ete satta sarā. Tayo gāmāti – chajjagāmo, majjhimagāmo, sādhāraṇagāmoti tayo gāmā, samūhāti attho. Manussaloke vīṇāvādanā ekekassa sarassa vasena tayo tayo mucchanāti katvā ekavīsati mucchanā. Devaloke vīṇāvādanā pana samapaññāsa mucchanāti vadanti. Tattha hi ekekassa sarassa vasena satta satta mucchanā, antarassa sarassa ca ekāti samapaññāsa mucchanā. Teneva sakkapañhasuttasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
55、第六品第一.，"世尊坐在所设之座"，此处是先设好座位，还是看到世尊后才设置呢？为显示在世尊在世时，精进比丘们有这样的惯例，即在自己住处预先设置佛座而后坐下，故说"精进比丘"等。据说在佛陀时期，无论在哪里，即使只有一位比丘住，都会设置佛座。为什么？因为世尊观察那些在他处获得禅修业处后住于适宜处所的人："某人从我这里获得禅修业处后离去，他是否能够证得殊胜，还是不能？"于是他看见此人放弃禅修业处而思维不善寻，之后想："像这样从如我这样的导师处获得禅修业处而住的善男子，竟然被不善寻制服，将在无始轮回苦中流转"，为了摄受他，就在那里显现自身，教诫那善男子，升入虚空后再回到自己的住处。那些如是被教诫的比丘们想："导师知道我们的心意后前来，在我们面前显现自身。在那时刻若说'尊者，请坐在这里，请坐'而寻找座位是件麻烦事。"他们预先设好座位而住。有椅子的设椅子，没有的则设置床或木板或石头或沙堆。找不到这些的，就收集旧树叶铺设袈裟而设置。
"七音"即：底音、公牛音、甘陀罗音、中音、第五音、陀越多音、尼沙陀音，这七种音。"三群"即：底音群、中音群、共通群这三群，意为三组。在人间弦乐演奏中，每个音各有三种变化，故有二十一种变化。而在天界弦乐演奏中据说有五十种变化。因为在那里每个音各有七种变化，加上中间音一种，故有五十种变化。因此在帝释问经注释中

2.345) ‘‘samapaññāsa mucchanā mucchetvā’’ti pañcasikhassa vīṇāvādanaṃ dassentena vuttaṃ. Ṭhānā ekūnapaññāsāti ekekasseva sarassa satta satta ṭhānabhedā, yato sarassa maṇḍalatāvavatthānaṃ hoti. Ekūnapaññāsaṭṭhānaviseso tisso duve catasso catasso tisso duve catassoti dvāvīsati sutibhedā ca icchitā.

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

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

Thūṇanti pasūnaṃ bandhanatthāya nikhātatthambhasaṅkhātaṃ thūṇaṃ. Sesaṃ suviññeyyameva.

Soṇasuttavaṇṇanā niṭṭhitā.

2. Phaggunasuttavaṇṇanā

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

Phaggunasuttavaṇṇanā niṭṭhitā.

2. Chaḷabhijātisuttavaṇṇanā



我来为您直译这段巴利文：
（2.345）说到"演奏五十种变化"，是展示般遮翼的弦乐演奏。"四十九个位置"即每个音各有七个位置的变化，由此构成音的圆满性。四十九种位置的区别是：三、二、四、四、三、二、四，这样二十二种听觉变化是所需要的。
"过分精进"是指为了克服昏沉、睡眠、怯弱而过分努力。"一切处运用"即适用于一切处。或者以一切昏沉掉举为基础而理解为"一切处运用"。"止"即止相。其余类推。"由贪尽而离贪"，此中因为外道虽离欲贪但非由贪尽而离贪，因为他们并未完全断除贪欲。他们只是镇伏了贪欲。而阿罗汉是由于灭尽而离贪，因此说"由贪尽而离贪"。对于嗔痴也是同样的道理。
"希求利养、恭敬、称誉"中，"能获得、能达到"即利养，这是四资具的代称。"应恭敬地做"即恭敬。精心准备的殊胜、美好的资具被称为"恭敬"，也指他人对自己的尊重行为，或以花等供养。"称誉"即称赞之语。希求、追求那利养、恭敬和称誉，这是其意。因此说"希求四资具等"。
"柱子"指为了拴系牲畜而埋入地下的柱子。其余容易理解。
索那经注释终。
二、弗勒古那经注释
56、第二.，"摇动"即四周摇动。以全身摆动、移动的形态表示恭敬。据说这是惯例，即使重病者见到长老也要以起立姿态表示恭敬。但应对他说"不要动，不要动"，那摆动是表示起立姿态，故说"表示起立姿态"。"这里有座位"是指预先设置的座位而说。因为在佛陀时期，即使在一位比丘的住处也会预先设置座位："如果导师来，就有座位"，至少也会设置一块木板或铺设树叶。"可忍，可维持"是问"痛苦是否可以忍受，威仪是否可以维持"。"头痛"是指由于无处可出的风引起的剧烈头痛。
弗勒古那经注释终。
二、六种阶级经注释

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

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

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

Lohitābhijāti nāma nigaṇṭhā ekasāṭakāti vuttā. Te kira ṭhatvā bhuñjananahānappaṭikkhepādivatasamāyogena purimehi dvīhi paṇḍaratarā.

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

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

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

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


我来为您直译这段巴利文：
57、第三.，"阶级"中，"abhi"前缀只是附加词，不表示特殊含义，故说"六种阶级"。在"abhijāyati（出生）"中也是同样的道理。
"杀羊者"即屠羊者。屠猪者等也应如是理解。"使与他们工作相关的众生哭泣流泪"为"ruddā（残忍者）"，同样的也称为"luddā"，是把"r"音变成"l"音。以此表示其他任何猎师、樵夫等，因从事恶业而称为"黑阶级"。
"比丘"即佛教中的比丘。据说因为他们认为这些比丘带着贪欲享用四资具，把刺放进去食用，所以称为"刺食者"。为什么？因为他们享用精美的资具，这是他（阿耆维外道）的邪见。他说即使是如法获得的资具，因为违背阿耆维外道的见解，所以也称为把刺放进去食用。或者"刺食者"是某些出家人的名称，他们特别从事自我折磨。因此，他们好像在刺上行走，故称为"刺食者"。正是基于这一含义解释说"刺食者是某些沙门"。
"红阶级"是指尼干陀一衣派。据说他们因为遵守站立进食、不洗浴等戒律，比前两种更为清净。
"无衣派弟子"是指阿耆维外道弟子。据说他们因阿耆维外道教义而心更清净，比尼干陀更为清净。这样做是使自己的施主比尼干陀更为尊贵。
阿耆维外道男女被称为"白阶级"。据说他们比前四种更为清净。因为难陀等人达到如此的阿耆维外道修行的最高境界而住立，所以比尼干陀和阿耆维外道弟子更为清净，因此称为"最上白阶级"。
"悬挂肉块"即用筋或其他东西把肉块系着，悬挂在人的手上或头发上。这是表示商队法。据说商队首领穿越大旷野时，如果中途有牛死去，就取其肉分给所有商队成员说："食用这个要付这么多钱"而悬挂。有些人吃牛肉，有些不吃，有些人吃了能付钱，有些不能。商队首领为了收回买牛的钱，强迫所有人分担并收取费用。这就是商队法。
"为黑阶级"即生于黑色低贱种姓。"黑法"是宾格，故说"成为黑性而出生"，这是包含因果关系的词，意为产生。因此"产生黑法"即产生十种不善法。对于"产生白法"也应以此方式理解。他想："我过去因为不作福德而生在低贱种姓，现在我要行善"，而行善称为白法。


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

Chaḷabhijātisuttavaṇṇanā niṭṭhitā.

4. Āsavasuttavaṇṇanā

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

我来为您直译这段巴利文：
"非黑非白涅槃"，如果是黑的，就会产生黑果报，如十种不善法。如果是白的，就会产生白果报，如布施、持戒等善业。因为两者都不生起，所以说"非黑非白"。这里的涅槃是指阿罗汉果，因为说"产生"。因为它在烦恼止息后产生，故称为涅槃，如"因贪等灭尽而产生故称为贪尽、嗔尽、痴尽"。或者因为以止息方式熄灭烦恼故称为涅槃。他产生、引发这个。这里"产生"这个词也包含因果关系。但在义注中，取"产生"的意思为"达到"，故说"达到涅槃"。"为白阶级"即生于白色高贵种姓。此中其余的都容易理解。
六种阶级经注释终。
四、漏经注释
58、第四.，"以防护"即以防护为因。这里的"此处"一词表示完全具足根防护的人所依止的教法，或者否定其他教法中有此种情况，故说"此处即此教法中"。"思择"即思考。"saṅkhā"（思）这个词出现在智慧、部分、名称、计数等场合。如"思择后受用一个"等中表示智慧。"戏论想思现行"等中表示部分。"彼彼法的名称、共称"等中表示名称。"难以计数"等中表示计数。这里应理解为智慧。因此说"意为了知、观察"。"观察过患"和"思择过患"的结合。"擦拭"即摩擦。"随相"即手、足、微笑、观看、回顾等各种形态。因为对此不如理作意会引生烦恼，故称为"随相"。"取相"即取女相、男相或净相等成为烦恼对象的相。"以燃烧经"即在燃烧经中

4.28; mahāva. 54) āgatanayena veditabbo.

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

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

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


我来为您直译这段巴利文：
4.28；大品54）中所说的方法来理解。
如女性的根称为女根，但这不是这样，这是眼睛本身为根故称为眼根。因此说"眼睛本身为根"。如住在洞中的乌龟称为"洞中乌龟"，同样，因为与之相关的活动，所以那处的防护称为眼根防护。因此说"眼根的防护为眼根防护"。然而在眼根中并没有防护或不防护。因为依托眼净色而生起正念或失念。而且当色境进入眼睛的范围时，有分心生灭两次后，转向作用的意界生起后灭去。之后眼识执行看见的作用，之后异熟意界执行领受的作用，之后异熟意识界执行推度的作用，之后无因唯作意识界执行确定的作用而生起灭去，之后速行生起。其中在有分时，或在转向等任何时候都没有防护或不防护。但在速行刹那，如果生起恶戒或失念或无知或不忍或懈怠，就是不防护。当生起戒等时就是防护，因此为什么说"眼根防护"呢？说"虽在速行中生起...称为眼根防护"。
这是说 - 如城市四门不防护时，即使内部房门、库房等善加防护，城内所有财物也是不受保护、不受看管的。因为盗贼可以从城门进入后为所欲为，同样，当速行中生起恶戒等时，那种不防护使门不守护，有分和转向等路心也不守护。但是当城门防护时，即使内部房门等不防护，城内所有财物也是善加保护、善加看管的。因为城门关闭时盗贼无法进入，同样，当速行中生起戒等时，门善加守护，有分和转向等路心也善加守护，因此说虽在速行刹那生起也称为眼根防护。
"具足防护的人称为防护"故说"具足"。这个意思更好，因为在上面经文中可


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

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


我来为您直译这段巴利文：
"ya"为词形变化，这表明同时做了性与数的变化，或者这是表示复数意义的不变词。"造成恼害"即造成心的恼害，或产生身心之苦。如前所说的烦恼为因的相续燃烧即是果报的热恼。为了显示在这里漏和其他造成恼害的烦恼热恼如何生起，所以说"在眼门中"等。这很容易理解。这里应当了解防护方法、应防护者、防护、由此而防护、何处防护、如何防护、防护果报这些区分。如何？"如理思择"是防护方法。眼根是应防护者。以防护所摄的念是防护。"对于不防护者"是防护的界限。因为从不防护而有防护。应防护所成就的是此处防护的范围。眼根防护的智慧防护色境，这个意思是不说自成。漏及其因的烦恼热恼的不存在是果报。如是应当运用于耳门等。"一切处"即在意门和五门等一切门。
在"如理思择衣服"等中，"为了防御寒冷"等的观察即是如理思择。"如此"即如是这样的可意所缘。"以渴求有而受用"即通过渴求有而修习所缘并受用它。"衣服"即任何僧衣如下衣等。"受用"即通过穿着等方式使用。"正好"是目的限量的确定。因为防御寒冷等才是修行者受用衣服的目的。"寒"即由寒界扰动或气候变化而生起的寒冷。"防御"即为了防御、为了去除由此因缘而生起的变异。"热"即由火热而生起的热。蚊虫等是明显的。再说"正好"是确定限量的必要目的。因为受用衣服的必要目的是遮蔽羞处，其他是偶尔的。"羞处"即私密处。因为暴露某个身体部位会损坏惭耻，由于损坏惭耻故称为羞处，为了遮蔽它而受用衣服。


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

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

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983; mi. pa. 6.

我来为您直译这段巴利文：
"托钵食"即任何食物。它称为"托钵食"，是因为通过乞食落入比丘的钵中，或是因为早晨各处所得的食物聚集。"非为嬉戏"即不是为了游戏。"非为骄醉"即不是为了力量的骄醉、慢心的骄醉、男子的骄醉。"非为装饰"即不是为了使肢体丰满。"非为庄严"即不是为了使它们美丽，意为不是为了皮肤的完美。这些应当理解为依次断除痴、嗔、执著形色、贪著容色的所依。或者前两者是为了阻止自己生起染污，其他是为了他人也如此。应当理解四者都是为了断除耽著欲乐。"身"即色身。"维持、存续"即为了相续维持和运作不断，为了长时存续，为了使命根运作。"止息伤害"即为了止息饥饿之苦。"资助梵行"即为了资助教法和道的梵行。"如是"即以这样的方式。"我将除去旧受"即我将去除因不食而生起的旧受。"将不生起新受"即将不生起因食而生起的新受。因为正是为了使它不生起而受用食物。这里"因不食而生起的受"即如前所说由饥饿引起的受。因为对不进食的人，它会越来越增长而生起，因食而不生起的受也是由饥饿引起的身体燃烧、刺痛等受不生起。因为由于食物的缘故它不生不起。这些受以伤害为因而有伤害的差别。
"我将有存续"即我将有四威仪的维持。以"存续"说明了命根的维持，这里是指四威仪不断的维持，这是它们的差别。"无过且安住"，由于避免不适当的寻求、接受、受用而无过，由于适量受用而安住。或者由于避免不适当、过量的食物而无厌倦、懈怠、打呵欠、智者呵责等过失而无过。由于适当、适量的食物而有身体力量而安住。或者由于避免填满腹部直至饱足而无睡眠乐、入息乐、懈怠乐等而无过。由于减少四五口量的食物而能适应四威仪而安住。因为这样说：
"少吃四五口，然后饮清水；
足够比丘住，为修行精进。"（长老偈983；弥林陀问经6）

5.10);

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

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

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

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


我来为您直译这段巴利文：
5.10）;
至此说明了目的的摄受和中道。"我将有存续"是显示目的的摄受。因为存续促使他受用食物。由于不舍弃如法的安乐而安住是中道，因为避免两个极端。
"卧坐具"即卧具和坐具。在精舍等处卧下、躺下、坐下、安坐的地方，那就是卧坐具。"为了避免气候的危险和独处的喜乐"，气候本身以障碍的意义为危险，能造成身体损害和心散乱，为了避免它，为了使未生起的不生起，为了使已生起的平息，这是其意。或者如前所说的气候和狮子、虎等明显的危险以及贪、嗔等隐藏的危险为气候危险，为了避免它和为了独处的安乐。如同受用衣服遮蔽羞处是必要目的，所以再说"正好"。
"病人所需药品资具"，与病相对抗的是病人所需，由此为医生所允许的物品是药品，以资助生命的资具之义为资具，即病人所需药品资具。"已生起的"即由于病和界的扰动而生起的麻风、疮、疖等病所生起的。"诸受"即诸苦受。"为了无恼害的最上状态"即为了无苦的最上状态。直到那苦完全断除之前，我都受用，这是其结构。如是在此应当简要理解经文的解释。"从新受生起"，不仅是未来的果报热恼，而且也应当理解如过量食用等会像充分饱食等一样生起新受。
修习业处者的动摇即是舍弃业处，所以说"动摇、震动、舍弃业处"。在"他能忍受寒冷和炎热"中，应当讲述罗摩萨那伽长老的故事。据说长老住在支提山（现在斯里兰卡的米欣塔莱）的必央古石窟的精进房时，在冬季中雪落时，观察世界间隙地狱，不舍弃业处而在露地度过。在热季午后在外经行作意业处时，汗从他的腋下流下。那时弟子对他说："尊者，请坐在这里，这是凉爽的地方。"长老说："贤友，我正是因为怕热才坐在这里"，观察阿鼻大地狱而继续坐着。这里的"热"应当理解为火热，因为太阳的热在后面说。但是这个故事是依太阳的热而说的。


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

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

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


我来为您直译这段巴利文：
即使两三次得不到饭食或饮水，也观察在无始轮回中自己曾生为饿鬼，不动摇而不舍弃业处。即使被蚊虫、风吹、日晒等接触，也观察投生为畜生，不动摇而不舍弃业处。即使被爬行动物接触，也观察在无始轮回中曾多次转生在狮子、虎等口中，不动摇而不舍弃业处，就像精进长老一样，这应当理解为"能忍受饥饿...乃至爬行动物的接触"。据说长老在残布精舍的迦尼迦罗精进房听闻圣种法时，剧毒蛇咬了他。长老虽然知道，但仍心平气和地坐着只是听法，毒性变得僵硬。长老从戒坛开始观察戒，生起"我的戒清净"的喜悦，与喜悦生起同时毒液退却进入地下。长老就在那里获得心一境性，增长观智，证得阿罗汉果。
若有人因辱骂而说粗恶语，以及因粗恶而来到最后事的语路，闻已只观察忍辱功德而不动摇，如长诵长老阿跋耶一样，这应当理解为"能忍受粗恶语和粗恶来的语路"。据说长老因知足于资具和喜乐修习而说大圣种行道，整个大村的人都来，长老获得大供养。某位大长老不能忍受，以"长诵者说'我说圣种'而整夜喧闹"等话辱骂他。两人各自回自己的精舍时，同路走了一伽符（约3公里）。整个伽符路程他都在骂。然后在两个精舍的道路分岔处，长诵长老向他礼拜说："尊者，这是您的路。"他像没听见一样走了。长老也回到精舍，洗足后坐下。弟子问他："尊者，整个伽符路程他都在辱骂，您为什么什么都不说？"长老说："贤友，忍辱是我的责任，不是不忍，即使抬起一步我也看不到与业处分离。"
说"语言即是语路"是因为语言是想要表达那个意思的人们的途径方法。或者以不乐的意义为"剧烈"。因为不乐的就称为不悦意、剧烈。"具有忍耐的本性"即有忍受如前所说诸受的自性。据说支多罗山（现在斯里兰卡的西塔拉山）的精进长老夜晚精进而住时，腹部风病生起。他不能忍受而翻来覆去。站在经行道旁的托钵长老对他说："贤友，出家人应当具有忍耐的性质。"他说："善哉，尊者"而忍受，不动地躺着。风从脐部直至心脏裂开。长老抑制痛受，修观不久成为不还，般涅槃。如是一切处，即应当理解"被热触时希望冷"等一切处由热等因缘而生起欲漏。"善趣中没有冷或热"即意为没有不悦意的冷或热。有我执时有我所执，所以说"执著'我的冷热'是见漏"。


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

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

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


我来为您直译这段巴利文：
"我是沙门"即意为这样思考："我是沙门，我的生死有什么关系？"。"观察"即观察进入村庄的目的等。"退避"即从大象等的靠近处离开。"处"即所住处，刺的处所为刺处，即有刺的地方，是说那个场所。"非人所污"即被非人出没而污染，意为有危险。"成为不定事"即成为不定学处的原因。"以妓女等区分"即以妓女、寡妇、壮年少女、黄门、酒馆、比丘尼等区分。"平等"即平等，意为不偏差。"或做"即或做那样的非行。"以所谓戒防护"即如何避免是戒？因为以避免不适当座位而说避免非行。避免非行处是行戒性的戒防护。如是世尊在"住于防护别解脱律仪"的戒防护分别中显示行处圆满，以"有非行，有非行处"等分别显示诸行处。因为说"应避开凶恶象"，避开象等也是实行世尊的教导，所以应当理解为行戒。
"如是"即以此因缘，因为从不如理作意生起，因为与贪等相应，因为与善法相违等因缘，这个寻是不善，这是其意。以此方式也应当理解"有过"等的意思。这里以"不善"等显示欲寻现法的过患，以"苦报"显示来世的过患。在"导向自害"等中也应当以此方式理解过患的显示。不容忍已生起的欲寻即是使如此的不再生起。而它的舍断、驱除、灭尽、趋向非有是适合说的，所以在经中说"不容忍已生起的欲寻"后说"舍断"等，为显示那个意思而说"不容忍时做什么"等。这里舍断只是镇伏，不是断根，为显示这点而说"驱除"等，只是依镇伏而显示意思。"一再生起"或是取那些恶寻的生起状态，或是取无余。关于前者说"刚生起时"，意为刚刚生起。取无余是在希望遍满时，为显示这点而说"即使生起百次"。
"亲戚寻"即"我们的亲戚生活安乐具足富裕"等，以在家爱着的方式缘亲戚而生起的寻。"国土寻"即"我们的国土丰饶、谷物丰盛、可爱"等，以在家爱着的方式缘国土而生起的寻。以蹲踞精进等苦行克服痛苦后，来世众生快乐不死的，与苦行相应为不死而起的寻。或者缘那个而起的与不死散乱见相应，既是不死也是寻，故为不死寻。"与怜悯他人相应"即对他人如侍者等以随喜等方式进行的似怜悯的与在家爱着相应的寻。"与利养、恭敬、称赞相应"即与衣服等利养、恭敬和赞誉声以作为所缘的方式相应。"与不轻视相应"即"啊！愿他人不轻视我，不轻蔑我，而像石伞一样尊重我"而生起的寻。


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

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

Āsavasuttavaṇṇanā niṭṭhitā.

5. Dārukammikasuttavaṇṇanā

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

Dārukammikasuttavaṇṇanā niṭṭhitā.

6. Hatthisāriputtasuttavaṇṇanā

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

Gihibhāve vaṇṇaṃ kathesīti (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
欲寻因为有欲思维的自性，且因为超胜地导向欲漏，所以是欲相，因此说"这里的欲寻是欲漏"。"其特相"即意为是欲漏的特相因为有有的自性。以此驱除欲寻等，从自己的相续中除去，所以是驱除，即精进，因此说"以所谓精进防护的驱除"。
因说"七觉支已修习、多作，圆满明与解脱"，所以不证得明与解脱，因此不超越一切轮回苦是不修习的过患。应当以所说的相反方式和依世尊亲生子等方式理解修习的功德。"赞叹"即因为断漏的困难，以那个困难行为而赞赏它。"已由防护断"即已由防护而断。因此说"不是对未断的认为已断"。
漏经注释完毕。
5. 木工经注释
第五经中"子众拥挤的床"即被子女拥挤的床。这里以子为首表示妻子的摄受，如对子女的压迫。以此显示因他们的病等原因而为忧愁压倒及心的污染。"享受欲"则以此显示被贪欲压倒。以两者都显示心的散乱。"迦尸栴檀"即光亮的檀香。据说它因特殊颜色而光亮闪耀，为此目的而使它更细腻。因此说"细腻的檀香"，即迦尸衣和檀香的意思。"花鬘、香、涂油"即为了颜色美丽和香气而持用花鬘，为了香气而持用香，为了使肤色美丽和庄严而持用涂油。"金银"即受用黄金和其余财物。以一切显示对欲的贪着。
木工经注释完毕。
6. 象师舍利弗经注释
第六经中"驱象"为象师，其子为象师舍利弗。据说他是舍卫城（现在印度北方邦斯拉瓦斯蒂遗址）象师之子，在世尊处出家后学习三藏，善巧于蕴、界、处等微细的种种义理。因此说："在诸长老比丘谈论阿毗达摩时，他不时插入谈话。"其中"不时插入谈话"意为在长老们所说的谈话流程中间不时插入自己的谈话。"以五种交往"即闻交往、见交往、谈话交往、共享交往、身交往，这五种交往。"食稻者"即在稻田处生长的谷物，以因缘的假说称为稻。"蛤"是牡蛎。"螺"是指海螺。
"说在家生活的功德"即（

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

Hatthisāriputtasuttavaṇṇanā niṭṭhitā.

7. Majjhesuttavaṇṇanā

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

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

Majjhesuttavaṇṇanā niṭṭhitā.

8. Purisindriyañāṇasuttavaṇṇanā



我来为您直译这段巴利文：
1.422) 据说在迦叶正等觉佛的教法中有两个同伴，彼此和睦，一起学习。其中一人对在家生活不满而生起心，告诉另一人。他显示在家生活的过患、出家的功德而劝导。他听后欢喜，后来有一天又生起这样的心时对他这样说："贤友，我生起这样的心，我要把这钵和衣给你。"他因贪求钵衣而向他显示在家生活的功德，诉说出家的过患。他一听就从在家生活转回心，只欢喜于出家。如是他当时因为对持戒比丘说在家生活的功德，现在六次还俗，第七次出家时在大目犍连和大拘絺罗长老谈论阿毗达摩时不时插入谈话。那时大拘絺罗长老呵责他。他不能安住于大声闻所说的，还俗成为在家人。他是弗塔婆的在家友人，所以还俗后两三天就去见弗塔婆。那时他见他说："朋友，你做了什么，从如此导师的教法中退出，来吧，现在你应当出家"，带他去见世尊。在那地方出家后证得阿罗汉果。因此说"第七次出家后证得阿罗汉果"。
象师舍利弗经注释完毕。
7. 中间经注释
第七经中"知"是省略ya音的词形，或者这是具格的主格语。因此说"由它知两端"。"因从触而生"即因为在两种两种之定中从相互接触而生起，以"缘触有爱，缘爱有取，缘取有有，缘有有生"这样的次第，因为这个身体从触而生起，所以说因从触而生。"一端"，这里的端字见于边际、内部、界限、卑劣、部分、填充词、附近等处。如"装满边际，装满腹部"等中是边际义。"在世间隐藏行走，内不净而外美丽"等中是内部义。"腰带的边磨损，或草地的边，或路的边，或石的边，或水的边"等中是界限义。"诸比丘，这是生计的最下"等中是卑劣义。"这是苦的边际"等中是非有义。因为一切因缘的灭尽是苦的非有，也称为边际。"三边"等中是部分义。"来吧，先学习经、偈颂或阿毗达摩，在经中作机会"等中是填充词义。"进入村边，村边住处"等中是附近义。它在这里用于部分义，即这是一部分。
"有身"即真实存在的法聚，即五取蕴。因此说"三界轮回"。这里其余的很容易理解。
中间经注释完毕。
8. 知男根经注释；

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

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

Sunakkhattopi (ma. ni. aṭṭha. 

我来为您直译这段巴利文：
第八经中"恶趣者"即因生起的缘故或因导向恶趣的业而投生恶趣者。"地狱者"也是这个道理。"住劫"即生在阿鼻地狱后在那里住一中劫称为寿劫。"不可医治"即因为无法避免地狱投生而不能治疗。"未破"即连一部分也未破坏。从破损时起，种子就不适合作为种子。"未腐"即未被水湿而腐烂。因为腐烂的种子不适合作为种子。"未被风日所损"即未被风和阳光所损坏而变得无生气。因为无生气的糟粕种子不适合作为种子。"有实"在经中作"sāradāni"是把长音"ā"变短而说的，因此说"sārādāni"。因为取得米的精华而有实，已取得精华，已建立精华。因为无精华的种子不适合作为种子。"善储存"即如同放入仓库四个月那样善加储存、善加积聚。"肥沃田"即未被碱性等过失破坏的肥沃田地。"正"即与"abhi"字同义的不变词，因此说"正当半夜"。或"无分裂"为"abhida"。"abhidaṃ aḍḍharatta"中用主格表示宾格。"半夜"是完全结合语或处格。因此"abhido aḍḍharatta"意为未分的半夜时分。因为在满月时，月亮位于天空中央的前面或后面时，半夜时分称为分裂，只有在正中时称为未分。
"善觉、善宿等"中，据说善觉释迦人（此处见法句经注释2.127善觉释迦故事）因为"他抛弃我的女儿而离去，让我的儿子出家而站在与他为敌的立场"这两个原因对导师怀恨，有一天想"现在我不让他去受邀请处吃饭"，堵住去路在街中喝酒而坐。那时导师被比丘僧团围绕来到那地方时，他们告诉他"导师来了"。他说："告诉他往前走，他不比我年长，我不给他让路。"即使一再告诉他也仍然这样坐着。导师从舅父处得不到道路就从那里返回。他也派了密探说："去听他说什么话回来。"导师在返回时微笑，被阿难长老问："尊者，露出微笑的因缘是什么？"说："阿难，你看见善觉吗？""看见，尊者。""他做了重大的恶业，不给像我这样的佛陀让路，从今天算起第七天他将在下层宫殿的宫殿根部进入地下。"这样说明。
善宿也（中部注释;

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

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

我来为您直译这段巴利文：
1.147) 从前他去见世尊，问天眼的修习方法。那时世尊为他讲说。他生起天眼，增长光明，观看时看见在天界难陀园、杂花园、粗涩园、杂林中享受天界富乐的天子和天女，想："对于处于如此身体富乐的他们,究竟有甜美的声音吗？"想要听声音，就去见十力者，问天耳界的修习方法。但是世尊知道他"没有天耳界的近依"，就不讲修习方法。因为诸佛对于不会成就的,不讲其修习方法。他对世尊怀恨而想："我先问沙门乔达摩天眼的修习方法,他对我说'成就或不成就'就告诉了。我以个人的努力生起它后问天耳界的修习方法,他却不告诉我。一定是这样:'这个王族出家者生起天眼智、生起天耳智、生起他心智、生起漏尽智后,会与我平等'，他因嫉妒吝啬而不告诉我。"更加怀恨,舍弃袈裟成为在家人后也不沉默。他以虚妄不实诽谤十力者而成为趣向恶趣者。世尊也对他作了记说。因为这样说："婆伽，如是善宿离车子被我如此说时,就从此法律中离去,如同趣向恶趣者。"因此说"又善觉、善宿等被世尊所知"。以"等"字应知摄取骂罗迦等。
"须尸摩游行者"即（相应部注释2.2.70）这样名字的善巧吠陀支分、有智的游行者。因为其他外道失去利养、恭敬、称誉,"沙门乔达摩不是依于生姓种族等而获得最上利养,但他是诗人中最胜者,以最上诗歌为弟子们作偈颌。他们学习后对信众在近前说的话、随喜、咏诵等如此等类都说。他们带来那些信众的供养。如果我们能知道沙门乔达摩所知的一点,把自己的教义放进去,我们也能对信众说。这样我们就会比他们得到更多供养。谁能在沙门乔达摩处出家后很快学习呢？"如是思考后看到"须尸摩有能力",就去对他这样说："来吧,贤友须尸摩,在沙门乔达摩处修梵行,你学习法后教导我们,我们学习那法后会对在家人说,这样我们也会受到尊重、恭敬、尊重、供养、获得衣服、饮食、住处、病人所需药品资具。"（相应部;;

2.70).

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

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

Purisindriyañāṇasuttavaṇṇanā niṭṭhitā.

9. Nibbedhikasuttavaṇṇanā

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

‘‘Anujānāmi , bhikkhave, ahatānaṃ vatthānaṃ diguṇaṃ saṅghāṭi’’nti ettha hi paṭalaṭṭho guṇaṭṭho. ‘‘Accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahantī’’ti (saṃ. ni. 1.4) ettha rāsaṭṭho guṇaṭṭho. ‘‘Sataguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379) ettha ānisaṃsaṭṭho. ‘‘Antaṃ antaguṇaṃ (dī. ni. 2.377; ma. ni. 1.110; khu. pā. 

我来为您直译这段巴利文：
2.70) 那时须尸摩游行者接受他们的话后，去见阿难，去后请求出家。长老带他去见世尊，告知此事。但世尊思考："这游行者在外道教中宣称'我是独立的导师'而行，现在说'想在这里修习道梵行'，是对我有信心，还是对我或我的弟子们说法有信心呢？"然后知道他在任何地方都没有信心，"他在我的教法中是为了'偷法'而出家，他的来意不清净，结果会如何呢？"观察后知道"虽然是为了'偷法'而出家，但经过几天努力就会证得阿罗汉"，就说："阿难，那就让须尸摩出家吧。"关于这点所说"如是谁被世尊所知？须尸摩游行者"就是这个意思。
"珊谛大臣"（法句经注释2.141珊谛大臣故事）据说他某时平定波斯匿王的边境动乱后回来。那时国王欢喜，给他七天的王权和一个善于歌舞的女人。他醉酒七天后，在第七天全身装饰庄严，骑在最上等的象背上去浴场时，在门间看见世尊入城托钵，就在象背上摇头礼拜。世尊微笑，被阿难长老问"尊者，露出微笑的因缘是什么？"说明微笑因缘说："阿难，你看见珊谛大臣吗？今天他全身装饰庄严来到我这里，在四句偈末证得阿罗汉后将般涅槃。"因此说"如是谁被世尊所知？珊谛大臣。"
知男根经注释完毕。
9. 抉择经注释
第九经中"循环"即保持自己的果而运转，或趋向其因缘性，因此这里说"因缘"就是说"抉择因缘"。
"诸比丘，我允许用新布作双层僧伽梨"中，"层"义是重叠义。"时光流逝夜晚过去，诸龄阶次第离去"中，"阶"义是聚集义。"可期待百倍的福报"中，"倍"义是功德义。"肠与肠间"（长部2.377；中部1.110；小诵经;

3.dvattiṃsākāro), kayirā mālāguṇe bahū’’ti (dha. pa. 53) ettha bandhanaṭṭho guṇaṭṭho. Idhāpi esova adhippetoti āha ‘‘bandhanaṭṭhena guṇā’’ti. Kāmarāgassa saṃyojanassa paccayabhāvena vatthukāmesupi bandhanaṭṭho rāsaṭṭho vā guṇaṭṭho daṭṭhabbo. Cakkhuviññeyyāti vā cakkhuviññāṇataṃdvārikaviññāṇehi jānitabbā. Sotaviññeyyātiādīsupi eseva nayo. Iṭṭhārammaṇabhūtāti sabhāveneva iṭṭhārammaṇajātikā, iṭṭhārammaṇabhāvaṃ vā pattā. Kamanīyāti kāmetabbā. Manavaḍḍhanakāti manoharā. Etena parikappanatopi iṭṭhārammaṇabhāvaṃ saṅgaṇhāti. Piyajātikāti piyāyitabbasabhāvā. Kāmūpasañhitāti kāmarāgena upecca sambandhanīyā sambandhā kātabbā. Tenāha ‘‘ārammaṇaṃ katvā’’tiādi. Saṅkapparāgoti vā subhādivasena saṅkappitavutthamhi uppannarāgo. Evamettha vatthukāmaṃ paṭikkhipitvā kilesakāmo vutto tasseva vasena tesampi kāmabhāvasiddhito, kilesakāmassapi iṭṭhavedanā diṭṭhādisampayogabhedena pavattiākārabhedena ca atthi vicittakāti tato visesetuṃ ‘‘citravicitrārammaṇānī’’ti āha, nānappakārāni rūpādiārammaṇānīti attho.

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

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

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

Nibbedhikasuttavaṇṇanā niṭṭhitā.

10. Sīhanādasuttavaṇṇanā



我来为您直译这段巴利文：
3.三十二相)，以及"制作许多花鬘"(法句经53)中，"鬘"义是系缚义。这里也是指这个意思，因此说"以系缚义为鬘"。对于欲贪结的缘，在欲乐事物中也应知是系缚义或聚集义。"眼所识"即由眼识及其门识所应知。在"耳所识"等中也是这个道理。"可意所缘"即自性就是可意所缘种类，或达到可意所缘性。"可爱"即应被爱欲。"使意增长"即悦意。由此摄取分别的可意所缘性。"可爱种类"即应被爱好的自性。"与欲相应"即应以欲贪亲近结合。因此说"作为所缘"等。"寻思贪"即对于以净相等方式寻思而住所生起的贪。如是在此否定欲乐事物而说烦恼欲，因为依它而成就它们的欲性，烦恼欲也由于与可意受、见等相应的差别和生起方式的差别而有种种，因此为了区别而说"种种所缘"，即各种色等所缘的意思。
"于此智者调伏欲"即于这些所缘中具慧的智者调伏欲贪。
"彼种类"即彼自性，但就义说是适合那欲。福分即福德分，福德部分。由此生，或在此有即福分。在"非福分"中也是这个道理。果报即异熟，因此说"言说果报"。
"一切摄"即通于善不善。"支配思"即具有支配相应法相的思。"击胸"即击打胸部。"一句"即一句编排的咒语。因此说"一句咒语"等。
抉择经注释完毕。
10. 狮子吼经注释

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

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

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

Catunnaṃ jhānānanti paccanīkajjhāpanaṭṭhena ārammaṇūpanijjhānaṭṭhena ca catunnaṃ rūpāvacarajjhānānaṃ. Catukkanayena hetaṃ vuttaṃ. Aṭṭhannaṃ vimokkhānanti ‘‘rūpī rūpāni passatī’’tiādīnaṃ (ma. ni. 2.248; 3.312; dha. sa. 248; paṭi. ma. 

我来为您直译这段巴利文：
第十经中"如来力"即与他人不共，唯如来所有的力。难道这些有些不也生起于声闻吗？虽然生起，但如诸佛的了知是处非处等智那样的，从不生起于其他人，所以与他人不共。因为考虑到所说的这个方面，从共通性方面来说，只在意向随眠智等中确立了不共的名称。或者如同前佛的诸力由福德圆满而来，如是而来的力即如来力。"牛王"这个是牛王的，即最上处。"领导吼"即最上吼。"通达智与说法智"中，由慧而生起的、导向自己的圣果的通达智。由悲而生起的、导向声闻的圣果的说法智。其中通达智有正生起和已生起两种。即从出家直到阿罗汉道是正生起，在果剎那称为已生起。从兜率天直到大菩提座上的阿罗汉道是正生起，在果剎那称为已生起。从燃灯佛开始直到阿罗汉道是正生起，在果剎那称为已生起。说法智也有正运转和已运转两种。即直到阿若憍陈如的初道是正运转，在果剎那称为已运转。在这些中通达智是出世间，说法智是世间。但这两者都与他人不共，只是诸佛的亲生智。
"了知是处为是处"即了知因为因。因为果依止于此、依赖于此而生起和运转，所以称为处。世尊了知"凡是诸法是诸法的因缘生起之因，即是处；凡是诸法不是诸法的因缘生起之因，即是非处"，如是如实了知是处非处。
"受持"即诸受持，因为它们是受持后所作，所以说"受持后所作"。或者业即业受持，由此显示"受持"这个词没有新义，如"去"词在"尿去"中。"趣"即地狱等诸趣。"依"即自体。"时"即业应成熟的时间。"加行"即成为果报生起的缘的作业。
"四禅"即以烧尽对治义和所缘专注义的四色界禅。这是依四分法说的。"八解脱"即"有色见色"等（中部2.248; 3.312；法集248；分别道论）

1.209) aṭṭhannaṃ vimokkhānaṃ. Tiṇṇaṃ samādhīnanti savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ. Navannaṃ anupubbasamāpattīnanti paṭhamajjhānasamāpattiādīnaṃ navannaṃ anupubbasamāpattīnaṃ. Ettha ca paṭipāṭiyā aṭṭhannaṃ samādhītipi nāmaṃ, samāpattītipi cittekaggatāsabbhāvato, nirodhasamāpattiyā tadabhāvato na samādhīti nāmaṃ. Hānabhāgiyaṃ dhammanti appaguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ kāmādipakkhandanaṃ. Visesabhāgiyaṃ dhammanti paguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ dutiyajjhānādipakkhandanaṃ. Iti saññāmanasikārānaṃ kāmādidutiyajjhānādipakkhandanāni hānabhāgiyavisesabhāgiyadhammāti dassitāni. Tehi pana jhānānaṃ taṃsabhāvatā dhammasaddena vuttā. Tasmāti vuttamevatthaṃ hetubhāvena paccāmasati. Vodānanti paguṇatāsaṅkhātaṃ vodānaṃ. Tañhi paṭhamajjhānādīhi vuṭṭhahitvā dutiyajjhānādīnaṃ adhigamassa paccayattā ‘‘vuṭṭhāna’’nti vuttaṃ. Ye pana ‘‘nirodhato phalasamāpattiyā vuṭṭhānanti pāḷi natthī’’ti vadanti. Te ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti imāya pāḷiyaṃ (paṭṭhā. 1.1.417) paṭisedhetabbā.

Sīhanādasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

7. Devatāvaggo

1-3. Anāgāmiphalasuttādivaṇṇanā

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

Anāgāmiphalasuttādivaṇṇanā niṭṭhitā.

4-5. Saṅgaṇikārāmasuttādivaṇṇanā

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

Saṅgaṇikārāmasuttādivaṇṇanā niṭṭhitā.

6. Samādhisuttavaṇṇanā

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

Samādhisuttavaṇṇanā niṭṭhitā.

7-10. Sakkhibhabbasuttādivaṇṇanā

71-

我来为您直译这段巴利文：
1.209) 八解脱。"三定"即有寻有伺等三定。"九次第定"即初禅定等九次第定。这里依次序八者也称为定，也称为等至，因为有一境性，灭尽定因为没有一境性故不称为定。"退分法"即从不熟练的初禅等出来后，想和作意倾向欲等。"胜进分法"即从熟练的初禅等出来后，想和作意倾向二禅等。如是显示想和作意倾向欲等、二禅等为退分胜进分法。但由它们，定的那种自性以法字表示。"因此"即以因的形式重述已说的义。"清净"即称为熟练的清净。因为它从初禅等出来后成为证得二禅等的缘，所以称为"出起"。有些人说"没有'从灭定出起果定'这样的经文"。应以"对于从灭定出起者，非想非非想处以俱有缘为果定的缘"这经文（发趣论1.1.417）来否定他们。
狮子吼经注释完毕。
大品注释完毕。
7. 天品
1-3. 阿那含果经等注释
65-67. 第七品的第一等经义显明。第三经中"最上行"即在最上行中的，即学处修行的学处。因此说"最上行所成"等。"学处制定戒"即依学处而制定的戒。
阿那含果经等注释完毕。
4-5. 乐众经等注释
68-69. 第四经中以众集合为群集，以可乐义为乐，有此即乐群集者。群集即自众集合。众即种种人集合。这里其余的很容易理解。第五经义显明。
乐众经等注释完毕。
6. 定经注释
第六经中"寂止"与"寂静"义同一，因此说"未得寂静即未得烦恼寂静"。在善分中"寂静"等，因诸支寂静、所缘寂静、一切烦恼寂静故寂静，因不应热恼义故胜妙，因得烦恼寂静，或因得烦恼寂静性故得寂静，或因得已寂静烦恼的阿罗汉性故得寂静，因证得专一性故证得专一性，应如是理解此义。
定经注释完毕。
7-10. 亲证经等注释
71-

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

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


我来为您直译这段巴利文：
第七经中"在彼彼殊胜中"即在彼彼应证的殊胜中。能亲证即能作为现证者，其性即亲证性。"那亲证性"。"有处"即有因。这里什么是因？应知是神通或神通基础禅，最后则是第六神通的阿罗汉果或因，或者是阿罗汉果的观。因为在彼彼称为亲证性的神变证知等，其因是神通。若神变证知等是神通，如是则神通基础禅是因。对于建立"何时我将成就并住于那处"的意乐，在无上解脱中生起第六神通者，阿罗汉果也是因。这并非一切共通，但从共通方面说，观是阿罗汉果的因。或者"有处"即在称为彼彼殊胜证得的近依缘的因存在时，应如是理解此义。
在退分等中，应依"得初禅者，伴随欲的想和作意现行，这是退分定。随顺于此的念住立，这是住分定。伴随无寻的想和作意现行，这是胜进分定。伴随厌离的想和作意现行，与离欲相应，这是决择分定"（分别论799）这方法详说一切等至，理解退分等义。其中"得初禅者"即这获得不熟练初禅者。"伴随欲的想和作意现行"即对从彼出来者，以所缘方式成为伴随欲而想和作意现行、触动，对于已超越欲而想和作意倾向欲，由此彼初禅定退失衰减，所以称为退分。"随顺于此"即随顺彼自性。"念住立"这是就邪念而说。因为对于有随顺初禅自性，见初禅为寂静胜妙而受用欢喜，有爱着者，由爱着力彼初禅定既不退失也不增长，成为住分。因此说"住分定"。"伴随无寻"即以所缘方式作意二禅为寂静胜妙，伴随无寻。"想和作意现行"即从熟练初禅出来后，为证得二禅而督促、触动。对他由上进倾向二禅的想和作意力，彼初禅定因为成为生起殊胜的二禅的近依，所以称为"胜进分"。


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

Sakkhibhabbasuttādivaṇṇanā niṭṭhitā.

Devatāvaggavaṇṇanā niṭṭhitā.

8. Arahattavaggo

1-3. Dukkhasuttādivaṇṇanā

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

Dukkhasuttādivaṇṇanā niṭṭhitā.

4. Sukhasomanassasuttavaṇṇanā

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

Sukhasomanassasuttavaṇṇanā niṭṭhitā.

5. Adhigamasuttavaṇṇanā

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

Adhigamasuttavaṇṇanā niṭṭhitā.

6-7. Mahantattasuttādivaṇṇanā

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

Mahantattasuttādivaṇṇanā niṭṭhitā.

8-10. Dutiyanirayasuttādivaṇṇanā

82-84. Aṭṭhame kāyapāgabbhiyādīhīti ādi-saddena vacīpāgabbhiyaṃ manopāgabbhiyañca saṅgaṇhāti. Navamādīni uttānatthāneva.

Dutiyanirayasuttādivaṇṇanā niṭṭhitā.

Arahattavaggavaṇṇanā niṭṭhitā.

9. Sītivaggo

1. Sītibhāvasuttavaṇṇanā



我来为您直译这段巴利文：
"伴随厌离"即对那得初禅者从禅出来后，伴随称为厌离的观智。因为观智在禅支差别显现时厌离、不乐，所以称为"厌离"。"现行"即为证悟涅槃而督促、触动。"与离欲相应"即与称为离欲的涅槃相应。因为观智从"能以此道证悟离欲涅槃"而转起，所以称为"与离欲相应"。与此相应的想和作意就称为与离欲相应。对他由那些想和作意力，初禅定因为成为通达圣道的近依，所以称为"决择分"。趋向退失即退分，或有退分即退分，即衰退部分的意思。依此方式应知住分。第八等经义显明。
亲证经等注释完毕。
天品注释完毕。
8. 阿罗汉品
1-3. 苦经等注释
75-77. 第八品第一等经无可说。第三经中"三种虚诈事"即称为受用资具、近似谈论、装扮威仪的三种虚诈事。"抬举"即以"大居士、大船主、大施主"等方式举扬而说。"贬低"即以"这人活着干什么，这是食种子者"而轻蔑而说。
苦经等注释完毕。
4. 乐喜经注释
第四经中对于所说诸法等，他不见烦恼所致的苦，所以说"多住于乐喜"。有多身乐和心喜即多乐喜。因彼果似与混合故为因，即决定因。"彼"即如所说的比丘。"圆满"即无缺无余。
乐喜经注释完毕。
5. 证得经注释
第五经中由此来善或不善即来，即善不善生起的因。其中"善巧"即善巧于来。如是知道"如是作意诸法时，善或不善法增长"。由此善或不善去即去，即它们不生起的因，其中"善巧"即善巧于去。如是知道"如是作意诸法时，善或不善法不增长"。"善巧于方便"即具足处生起慧。这应知是依紧急事或恐怖生起时，为医治它而知道处生起的因。
证得经注释完毕。
6-7. 广大经等注释
80-81. 第六经中"已至"即烦恼已至。第七经义显明。
广大经等注释完毕。
8-10. 第二地狱经等注释
82-84. 第八经中"身粗卤等"以"等"字摄取语粗卤和意粗卤。第九等经义显明。
第二地狱经等注释完毕。
阿罗汉品注释完毕。
9. 清凉品
1. 清凉性经注释

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

Sītibhāvasuttavaṇṇanā niṭṭhitā.

2-11. Āvaraṇasuttādivaṇṇanā

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

Āvaraṇasuttādivaṇṇanā niṭṭhitā.

Sītivaggavaṇṇanā niṭṭhitā.

10. Ānisaṃsavaggo

1-11. Pātubhāvasuttādivaṇṇanā

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

Pātubhāvasuttādivaṇṇanā niṭṭhitā.

Ānisaṃsavaggavaṇṇanā niṭṭhitā.

107-116. Ekādasamavaggo uttānatthoyeva.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Chakkanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Sattakanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

1. Dhanavaggavaṇṇanā

1-10. Sattakanipātassa paṭhamo vaggo uttānattho.

2. Anusayavaggo

4.Puggalasuttavaṇṇanā



我来为您直译这段巴利文：
第九品第一经中"清凉性"即涅槃，或烦恼的寂止。"抑制"即以过分精进等对于掉举的心，从掉举方面以保护方式抑制。"提举"即以过分懈怠等对于沉没的心，从懒惰堕落以保护方式提举。"鼓励"即对于平等运转的心在如是运转中以慧使欢喜或策励。或当因慧运用微弱或未证寂静乐而心无乐趣不倾向修习时，此时思惟生等令人厌离事而鼓励策励。"舍看"即当心不沉没不掉举不无乐趣，在所缘平等运转，善入修习之流时，此时不在提举抑制鼓励上作任何功用，如御者对平等运转的马一样舍看，即成为舍者。"胜解于胜妙"即胜解、倾向、趋向于胜妙殊胜的道果。
清凉性经注释完毕。
2-11. 障碍经等注释
86-95. 第二经中"无欲"即缺乏想作善欲。北俱卢洲的人们进入无欲处。"无慧"即缺乏有分慧。虽有分慧圆满，但其有分不成为出世间的缘者，也称为无慧。"不能入于善法正性决定"即不能进入证得称为善法正性决定的圣道。在"非业障"等中，应以不能的相反方式理解义。第四等经义显明。
障碍经等注释完毕。
清凉品注释完毕。
功德品
1-11. 显现经等注释
96-106. 第十品第一等经无可说。第八经中"有慈"即此有慈，其状态为有慈性，即慈行，以此。而那有慈性以慈方式承事，所以说"与慈相应的承事"。他们承事是因为未完成梵行。因为已事奉导师的声闻应以法对导师作承事，由于善作此事。第九等经义显明。
显现经等注释完毕。
功德品注释完毕。
107-116. 第十一品义显明。
如是满足意愿的增支部注释中
六集注释的不显明义解明完毕。
礼敬彼世尊、阿罗汉、正等正觉者
增支部
七集复注
第一五十经
财品注释
1-10. 七集第一品义显明。
随眠品
人经注释

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

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

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

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

我来为您直译这段巴利文：
第二品第四经中"由两边两种方式，由两边两种分解脱"即两分解脱，以一部分同形省略方式。"由两分"即此多数词是具格离格。此限定应依转起等方式了知，所以说"由无色定"等。由此应见摄集了三藏小那伽长老所说的"因由定以镇伏解脱，由道以断除解脱而解脱故为两分解脱"，三藏大勒差长老所说的"因从名身和色身解脱故为两分解脱"，三藏小无畏长老所说的"因由定以镇伏解脱一次，由道以断除解脱一次而解脱故为两分解脱"，这三种长老说法。此中第一说以由两分解脱为两分解脱，第二说以从两边解脱为两分解脱，第三说以由两分二次解脱，这是它们的差别。"解脱"即从烦恼解脱，或以烦恼镇伏断除从身解脱的意思。
"彼"即两分解脱者。虽然此中色界第四禅也如无色界禅一样称为二支达不动，但以此为近依而证阿罗汉者不称为两分解脱，因为未从色身解脱。因为那只从烦恼身解脱，不从色身，所以从彼出来证阿罗汉者不成为两分解脱，因此说"四无色......五种"。"无色定"是分别的属格。"证阿罗汉的不还者"是依过去的方式而说。因为证阿罗汉者不名为不还者。在"有色见色"等说了以灭尽定为终的八解脱后：
"阿难，比丘以身触住于这八解脱，以慧见而诸漏尽，阿难，此比丘称为两分解脱者。"
虽然在大因经中如是说，但那是依殊胜两分解脱而说，此中则为摄一切两分解脱者故说"有五种"，所以说"但此处经文......依得八解脱者而来"。在中部牛角聚落经中

2.182) –

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

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

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

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


我来为您直译这段巴利文：
2.182）中：
"诸比丘，什么是两分解脱人？诸比丘，此处某人对于那些超越色的寂静无色解脱，以身触住，以慧见而诸漏尽。诸比丘，此称为两分解脱人。"
依无色定而说四种两分解脱者，并说最胜者，因具上述相。因为在所说五种中，前四者不入以定为首的灭尽定，所以方便说名为两分解脱。得八定的不还者入彼定后出定，增长观而证阿罗汉，这称为无方便的最胜两分解脱者。
"什么是人"等是人施设经文。其中"什么"是问句。"人"是从不共而应问的语句。"此处"即在此教中。"某"即一。"以身触住八解脱"即入八等至，从名身获得而住。"以慧见而诸漏尽"即以观慧见诸行，以道慧见四谛而四漏尽。"见"是见的因。因为不是以慧见诸漏，但因见而尽，说见而尽，因尽依于见。如是见以前行的方式说为诸漏尽。
"慧解脱"即特别只由慧解脱，不是由作为其住立的称为八解脱的殊胜定，所以称为慧解脱。圣者未得八解脱而从一切漏解脱，这是他的称谓。即使证得色禅解脱，他不依殊胜定，所以不依此成为两分解脱，如是已说此义。但在无色禅中即使只有一种也称为两分解脱。因为由此八解脱的一部分能给予彼名，所以也称为得八解脱者。因为在总体上行的名称在部分也可见，如"七百"。因诸漏无余尽，是依否定八解脱，不是依否定作为一部分的色禅。如是即使缺少无色禅的一部分也不成为否定八解脱，这是成立的。因为在无色禅中即使只有一种也称为两分解脱者。


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

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


我来为您直译这段巴利文：
"证触终"即触的终，意思是触无色禅的后续时间。这是表示绝对结合的对格。即说在触后时间就应证悟，以证悟方便而证悟，或这是中性词如"坐一边"等。因为谁以无色禅从色身和部分名身以镇伏解脱解脱，对他称为灭的解脱似乎被观察、显示，但不是以身证悟。但以灭为所缘而灭尽某些漏时，他证悟它，所以他以名身如所观察地证悟应证悟的灭，故称为"身证"，不称为"解脱"因某些漏未尽。所以说"先触禅触，后证悟灭涅槃"。这从四无色定各别出来，观察诸行而达身证性的四种，及从灭出来证得最上道的不还者，如两分解脱成为五种，所以在阿毗达摩复注中说"在身证也是此方法"。"某些漏"即下位道所断漏。
"见已达"即说在见即须陀洹道智之后达到。也读作"因见而达"。由此说明以见四谛称为见而达到灭。所以说"诸行是苦"等。其中"以慧"即以道慧。从初果位直至最上道位是见至。所以说"他也如身证有六种"。但应知如慧解脱，这纯观行者也是从四无色禅出来达见至性的四种，共为五种。在信解脱也是此方法。"此是苦"即此是苦，不超过此是苦。"如实知"即除去爱，如实知五取蕴为苦谛。因为爱生起引生苦，所以苦从彼集起，因此如实知"此是苦集"。因为此苦和集到达涅槃时灭尽，不转起，所以如实知"此是苦灭"。但圣八支道趋向彼苦灭，所以由此如实知"此是趋向苦灭之道"。至此显示在不同刹那确定诸谛。现在为显示在一刹那而说"如来所说"等。"如来所说"即如来在菩提座所证，所知，所显示。"诸法"即四谛法。"明见"即善见。"善行"即善行，意为以慧善巡行。"此"即如此类人是见至。


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

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

Puggalasuttavaṇṇanā niṭṭhitā.

5. Udakūpamāsuttavaṇṇanā



我来为您直译这段巴利文：
"信解脱"即以信受方式解脱。由此显示虽非一切解脱，但仅以信而成解脱性。或"信解脱"即以信胜解的意思。他们在断烦恼上有差异吗？没有。那么为什么信解脱不能达到见至？因修习方式不同。因为见至者在修习中镇伏烦恼时，能不苦、不难、不疲而镇伏，但信解脱者则苦、难、疲而能镇伏，所以信解脱者不能达到见至。因此说"因为此"等。"信受"即如是信受"此道路必定导向烦恼尽，因为是正等觉者所说"。因为他以无常观等依断常想方式修习，见前后殊胜时，在彼彼也有现见性，所以说"如信受"。余二句是它的同义词。此中以"前分道修习"的说法，显示见至和信解脱以修习方式不同而有慧的差异。在阿毗达摩注中也说"他们在断烦恼上无差异，但在慧上有差异"，而后说"已确定仅以修习方式不同故信解脱不能达到见至"。
持、确定所缘如实性为法，即慧。随念以慧称为法为首而转起者为随法行者。所以说"法"等。"慧为首"即以慧为主。"随念信，修习以信为首道"此义也是此方法，如是指示。"运慧"即殊胜地运转慧的意思。所以说"修习以慧为首的圣道"。或慧运载人趋向涅槃为运慧。在"运信"中也应以此方法理解义。"两分解脱等论"即关于两分解脱等从修习开始应说的论。"所以"即因在清净道论中说。从彼即应依清净道论注中所说方法理解此处义。
人经注释完毕。
水喻经注释

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

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

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


我来为您直译这段巴利文：
第五经中"绝对黑暗"即称为无因论、无因见、无作用见的决定邪见法。所以说"依决定邪见而说"。"如是人"即以此因一次沉没就成为已沉没。因为说他没有从再有中出起，如末伽梨瞿舍罗等。在下下成为地狱火的食物。"善哉信于诸善"即对善法的信名为善得，他仅以此善而浮出。在"善哉惭"等中也是此方法。"在滤器"即染工的碱水滤器，或酒的滤器。"如是人"即"如是善哉信"，以此等信等力一次浮出后，因失去它们而再沉没，如提婆达多等。提婆达多生起八等至和五神通后，因对佛陀敌对而失去那些功德，造作出血和破僧业，身坏命终第二心刹那即生地狱。拘迦利诽谤两大声闻，生于红莲地狱。
"既不减也不增"即在不足时也不减，在充足时也不增。这两种都应以在家和出家来说明。因为某在家者在不足时布施半月食或雨期食，后来在充足时也只布施半月食等。出家者最初不足时受持诵习或头陀行，有智有精进能力充足时不更进一步。"如是人"即如是以此信等的住立，人名为浮出而住立。"浮出而渡"即一来人因烦恼薄而起来，对应去的方向趋向而渡。
"已到彼岸"是说阿那含人。这七种人以水喻说明。据说七个商人行走在旅途中，在路中遇到一条满水的河。其中第一个下水者畏水，在下水处就沉没而不能再站立，必定成为鱼龟的食物。第二个在下水处沉没，一次浮出后又沉没不能起来，就在其中成为鱼龟的食物。第三个沉没后浮出，站在河中既不能来此岸也不能去彼岸。第四个浮出后站立观看渡口。第五个观看渡口后渡过。第六个见到后去到彼岸，站在腰深的水中。第七个到达彼岸后，以香粉等沐浴，穿着殊胜衣服，涂抹香涂，戴着青莲花等，以各种装饰庄严，入大城登上宫殿享用最上食物。


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

Udakūpamāsuttavaṇṇanā niṭṭhitā.

6-9. Aniccānupassīsuttādivaṇṇanā

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

Kathaṃ panidaṃ samaṃ hotīti? Vārasamatāya. Yasmiñhi vāre maggavuṭṭhānaṃ hoti, sotāpattimagge pañca paccavekkhaṇāni, sakadāgāmimagge pañca, anāgāmimagge pañca, arahattamagge cattārīti ekūnavīsatime paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyato imāya vārasamatāya idaṃ ubhayasīsapariyādānampi samaṃ hotīti imāya vārasamatāya. Vārasamavuttidāyakena hi maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahati. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (ma. ni. 1.78; saṃ. ni. 

我来为您直译这段巴利文：
其中商人如这七种人，河如轮回，第一个畏水者在下水处就沉没如邪见者在轮回中沉没，浮出后沉没的人如以信等生起顶点而浮出后因失去它们而沉没的人，站在河中如以信等住立而住立的人，观看渡口如须陀洹，渡过的人如因烦恼欲轮回而渡过的斯陀含，渡过后站在腰深水中的人如因不轮回法而住的阿那含，沐浴登上彼岸站在陆地的人如超越四暴流而住在涅槃陆地的漏尽婆罗门，站在陆地的人入城登宫殿享用最上食物如漏尽者进入以涅槃为所缘的等至而度过，应如是了知。
水喻经注释完毕。
6-9. 无常随观经等注释
16-19. 第六经中说"此处说等头"后，为显示如是分别等头而在此所要说的，而说"他有四种"等。以病为等头者为病等头。在其余中也是此方法。"同一刹那"即在同一时间。某人在眼病等其中之一时，决意"从此不起而我将证阿罗汉"而开始观，然后他的阿罗汉和从病起来在同一时，这称为病等头。"威仪路的终结"即转换另一威仪路。某人住立等威仪路中之一，决意"不改变而我将证阿罗汉"而开始观，然后他证得阿罗汉和改变威仪路在同一刹那，这称为威仪路等头。"命等头"者，此中在无碍解道中说的十七头:"系缚头是慢,遍执头是见,散乱头是掉举,烦恼头是无明,胜解头是信,精进头是勤,现起头是念,不散乱头是定,见头是慧,转起头是命根,死头是解脱,行头是灭",在这些中转起头和烦恼头两头在此是所要说的 - 因说"漏尽和命尽无先后"。其中烦恼头由阿罗汉道使尽,转起头命根由死心使尽。此中能尽无明的心不能尽命根,能尽命根的不能尽无明。尽无明的心是一个,尽命根的是另一个。对谁这两头等同地达到尽,他称为命等头。
"但这如何成为等同?"是以转的等同。因为在证道的转中,须陀洹道有五观察,斯陀含道五,阿那含道五,阿罗汉道四,住立在第十九观察智后,入有分而般涅槃,以此转的等同,这两头的尽也成为等同,以此转的等同。因为由能给予转等起的道心,应说随后所生起的观察转也只是烦恼尽的转。"于解脱而有已解脱的智"

3.12, 14) vacanato paccavekkhaṇaparisamāpanena kilesapariyādānaṃ sampāpitaṃ nāma hotīti imāya vāravuttiyā samatāya kilesapariyādānajīvitapariyādānānaṃ samatā veditabbā. Tenevāha ‘‘yasmā panassa…pe... tasmā evaṃ vutta’’nti.

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

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

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

Aniccānupassīsuttādivaṇṇanā niṭṭhitā.

10. Niddasavatthusuttavaṇṇanā



我来为您直译这段巴利文：
因说"于解脱有已解脱的智"，由完成观察而称为达到烦恼尽，以此转的等同应知烦恼尽和命尽的等同。所以说"因为他...所以如是说"。
不超过寿命的中段，在中间以烦恼般涅槃而般涅槃为中般涅槃。所以说"在五净居"等。"在中间"即在无烦等中生起处的寿命中间。超越击破寿命中段在彼处般涅槃为临终般涅槃。所以说"在彼处"等。无行即无加行无勤奋不疲惫，以利根性而轻易般涅槃为无行般涅槃。所以说"在彼等"等。"在彼等人"是分别的所有格。"无加行"即无过度加行而轻易。有行即有加行疲惫困难般涅槃为有行般涅槃。以上流性上流其贪流和轮回流，或上去而应得故上流其道流为上流。以结生行向色究竟为色究竟行。
此中应知四组。从无烦开始清净四天界去色究竟而般涅槃，这名为上流色究竟行。此人在无烦住千劫不能证阿罗汉而去无热，在彼处住二千劫不能证阿罗汉而去善现，在彼处住四千劫不能证阿罗汉而去善见，在彼处住八千劫不能证阿罗汉而去色究竟，住在彼处证得最上道。此中从无烦开始去第二或第四天界而般涅槃，这名为上流非色究竟行。从欲有死而在色究竟般涅槃，这名为非上流色究竟行。在下四天界各处生而般涅槃，这名为非上流非色究竟行。
这些在无烦生起后即刻不到寿命中段而般涅槃的方式有三种中般涅槃，一个临终般涅槃，一个上流共五种，以无行有行般涅槃分成十种，如是在无热善现善见中四个十成为四十。但在色究竟没有上流，三个中般涅槃，一个临终般涅槃共四种，以无行有行般涅槃分成八，共四十八阿那含。在第七等中无可说。
无常随观经等注释完毕。
十事经注释

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

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

Niddasavatthusuttavaṇṇanā niṭṭhitā.

Anusayavaggavaṇṇanā niṭṭhitā.

3. Vajjisattakavaggo

1. Sārandadasuttavaṇṇanā

21. Tatiyassa paṭhame devāyatanabhāvena cittattā lokassa cittīkāraṭṭhānatāya ca cetiyaṃ ahosi. Yāvakīvanti (dī. ni. ṭī. 

我来为您直译这段巴利文：
第十经中"十事处"即以省略"等"字是说明，所以说"说明等事处"。"现在他无十"为说明。"问"即欲知的义。"不再是十岁"为显示这只是他们的想法而取"据说"一词。"说明"这只是词而已。为显示因欲求如无怖等性及倾向等性，所以说"不仅"等。"行于村中"即在村中乞食。这不是外道的称谓因为他们没有那个因缘，在教法中有学也不是这个称谓，何况凡夫。为显示这是谁的称谓及以何因缘，所以说"这是漏尽者"等。因为他亲证无结生性。其他在经文中所说的是由传承。
"学处受持"是善正受持学处。应以其圆满了知，所以说"圆满三学"。或从最初善正护持学处为学处受持。这以义而定在圆满，因为不护持则全无，护持则圆满。"强意欲"即坚固意欲。"将来"是指无间未来日等时，不是未来有，所以说"在未来诸日等"。对圆满学处有坚固习性无离爱性。对三界法以无常等正确观察为法思察，所以说"这是观的称谓"。"调伏爱"即由坏随观智力成就的爱镇伏。"独住"即离群众染烦恼染成就的独居住。"精进发起"即正勤的提起。这成为一切精进的增长，所以说"圆满身心精进"。"念与明智"即念正行和正知正行。因为以念正知力而成就精进发起。"见通达"即以道正见通达。所以说"道见"。
十事经注释完毕。
随眠品注释完毕。
跋耆七品
娑兰陀经注释
第三品第一经中因成为天住处而为世人所重视之处故成为支提。"多久";

2.134) ekamevetaṃ padaṃ aniyamato parimāṇavācī. Kālo cettha adhippetoti āha ‘‘yattakaṃ kāla’’nti. Abhiṇhaṃ sannipātāti niccasannipātā. Taṃ pana niccasannipātataṃ dassetuṃ ‘‘divasassā’’tiādi vuttaṃ. Sannipātabahulāti pacurasannipātā. Vosānanti saṅkocaṃ. ‘‘Vuddhiyevā’’tiādinā vuttamatthaṃ byatirekamukhena dassetuṃ ‘‘abhiṇhaṃ asannipatantā hī’’tiādi vuttaṃ. Ākulāti khubhitā na pasannā. Bhijjitvāti vaggabandhato vibhajja visuṃ visuṃ hutvā.

Sannipātabheriyāti sannipātārocanabheriyā. Addhabhuttā vāti sāmibhuttā vā. Osīdamāneti hāyamāne.

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

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

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

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

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

Sārandadasuttavaṇṇanā niṭṭhitā.



我来为您直译这段巴利文：
这是一个不定量的词。此处是指时间，所以说"多少时间"。"经常集会"即常常集会。为显示其常常集会性而说"一日"等。"多集会"即众多集会。"终止"即退缩。以相反方式显示所说的"只增长"等义，所以说"不经常集会"等。"混乱"即动摇不清净。"破裂"即从众结合分离成各个分开。
"集会鼓"即宣告集会的鼓。"半享有"即主享有。"衰退"即减退。
"税"即拿取货物者在山口等渡口村门等处应付给王臣的份额。"赋"即从收成等得到的六分之一七分之一等应得的税。"罚"即按过失应取的十二十迦利沙盘等罚金。"跋耆法"即跋耆王法。现在为详细显示在未制定的制定等及其反对的过患和功德而说"他们"等。"适于侍奉"即适于服侍。"古跋耆法"中，据说以前跋耆王当带来说"此是贼"时，不说"抓此贼"而交给大臣判决。他们判决后若非贼则释放。若是贼，自己不作什么而交给司法官，他们判决后若非贼则释放。若是贼，交给持经者。他们判决后若非贼则释放。若是贼，交给八族者，他们也如是做后交给将军，将军交给副王，副王交给王。王判决后若非贼则释放。若是贼，则令读传统文书。其中写着"谁作此事，其罚如是"。王比对他的行为后作相应的惩罚。如是随古跋耆法而行的人们不抱怨。八族者是生于传承八族中离不正行的八长老人。
"恭敬"即利益。"对他们建立尊重"即对他们一再建立"这些是我们所尊重的"的尊重。"尊敬"即善尊敬。那尊敬是以对他们的满意为先，所以说"以意爱乐"。"恭敬"即顶礼。"显示"即显示重心。"联系"即作成不断的结合。
"压迫"即暴力。虽因增长而可尊敬说"增减"，但义应依所说顺序配合。或在圣典中因说"只能期待增长，不会衰退"，所以依其顺序说"增减"。
在恶业或其业报未得机会时，天障也无机会。但在得到机会时，天障会有机会，所以说"未生...增长"。以此也应知"未生乐"等的义。应知诸天在战场上的帮助如军队显示增加二三倍、显示可畏等。
"不欲"即不喜。"障碍"即阻止。"不离法者"为法，此处说"如法者"。"狩猎者"即以杀鹿猪等而牵引狗等行于林者，或令其行者。
娑兰陀经注释完毕。

2. Vassakārasuttavaṇṇanā



我来为您直译这段巴利文：
2. 雨季(作)经注释

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

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

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


我来为您直译这段巴利文：
第二经中"欲征服"这里的"abhi"字是征服义，如"未了知"等中那样，所以说"欲为征服而去"。"跋耆王"即最初因说"这些应避"而得名为跋耆的诸王，或跋耆国的诸王为跋耆王。而国名为跋耆应知是依居住于其中的王子而得名。"王威"即随王位而有的威力。而他们这些共和王的威力因相互和合而为世所知。且长久住立，所以说"说和合性"。随随增长具有它者的状态为威力,威力即是大威力,威势。而他们的威势因象马等车乘圆满及其中的富足而为世所知,所以说"以此...说"。"钥匙孔"即钥匙孔。"箭"即箭。"射过"即超越。"箭接箭"即接续箭,使后箭随前箭的羽而行的意思。"不失"即不错。"我将断"即以根除方式断绝家族相续。行者是增长为行,与此相反为非行,所以说"不增长"。亲属的灾难破坏为亲属灾难。
"恒河"即恒河附近。"码头村"即车码头村。"于彼"即于彼码头。"生大怒"即生起强烈愤怒。"于我"即对我。"去"即去行。"当时既无寒亦无热"。"以面对战"即以面对正直的作战。为显示"怀柔和布施"而说"足"等。破坏在此也是方便,所以说"唯除离间"。而战争的非方便性已先说明。"此"即"唯除怀柔唯除离间"这句话。"得到说法的方法"即得到世尊"乃至...衰退"这说法的方法。"怜悯"即对跋耆诸王的怜悯。
"王也派他去使一切...达到"即王问来到自己处的他说"大师,世尊说什么?"他说"依沙门乔达摩的话,跋耆不能被任何人夺取,但以怀柔或离间可能"。然后王问他"以怀柔我们的象马等将灭失,我将只以破坏夺取他们,我们做什么?"。"那么,大王,你在众中提起关于跋耆的谈话,然后我说'大王与他们何干,让这些王以自己的农商等谋生'而离开。然后你们说'啊,这婆罗门为何阻止关于跋耆的谈话'。于日间我将送礼物给他们,你也接受它后加罪于我,不必囚禁打击,只需剃头驱出城。那时我将说'我在城中造了城墙和壕沟,我知道坚固薄弱处及浅深处,不久我将使它直'。听此你们说'去吧'"。王都照做了。


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

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

Vassakārasuttavaṇṇanā niṭṭhitā.

2. Paṭhamasattakasuttavaṇṇanā

23. Tatiye aparihānāya hitāti aparihāniyā (dī. ni. ṭī. 

我来为您直译这段巴利文：
离车人听到他离去后说:"婆罗门狡诈,不要让他渡恒河。"其中有些人说"据说他因我们谈论而如此做",于是说"那么让他来吧"。他去见离车人时被问"为何而来",就告知那事情。离车人说"因如此小事作如此重罚不合适",又问"你在那里什么职位"。"我是司法大臣"。"就让你在此担任那职位"。他更好地作判决。王子们在他处学习技艺。他建立地位后,一天带一个离车人到一边问"孩子们耕田吗?"。"是的,耕田"。"套两头牛吗?"。"是的,套两头牛"。说了这些就回去了。然后另一人问"老师说什么",听了他说的后不相信说"此人不说真实",就与他离间了。
婆罗门另一天又带一个离车人到一边问"你用什么咖喱吃饭"后就回去。另一人问他后也不相信而同样离间。婆罗门又一天带一个离车人到一边问"据说你很贫穷"。"谁这样说?"。"某某离车人"。又带另一个到一边问"据说你很胆小"。"谁这样说?"。"某某离车人"。如此将他人未说的告诉别人,在三年内离间这些王使他们互不同路,然后敲击集会鼓。离车人说"让首领集会,让勇士集会"而不集会。婆罗门派人向王传信说"现在是时候,请速来"。王一听就敲击军鼓出发。毗舍离人听到后说"不让王渡恒河"而敲鼓。他们听到说"让勇士王们去"等而不集会。敲鼓说"不让入城,将关闭城门"。一个也不集会。从未关的门进入使他们全遭灾难而去。关于这说"王也派他去使一切破裂而去达到灾难"。
雨季(作)经注释完毕。
2. 第一七法经注释
23. 第三("能导向不衰"即导向不衰(长部疏))

2.136), na parihāyanti etehīti vā aparihāniyā. Evaṃ saṅkhepato vuttamatthaṃ vitthārato dassento ‘‘idhāpi cā’’tiādimāha. Tattha tatotiādi disāsu āgatasāsane vuttavacanaṃ vuttakathanaṃ. Vihārasīmā ākulā yasmā , tasmā uposathapavāraṇā ṭhitā. Olīyamānakoti pāḷito atthato ca vinassamānako. Ukkhipāpentāti paguṇabhāvakaraṇena atthasaṃvaṇṇanāvasena ca paggaṇhantā.

Sāvatthiyaṃ bhikkhū viya (pārā. 565) pācittiyaṃ desāpetabboti paññāpentā. Vajjiputtakā viya (cūḷava. 446) dasavatthudīpanena. Tathā akarontāti navaṃ katikavattaṃ vā sikkhāpadaṃ vā amaddantā dhammavinayato sāsanaṃ dīpentā khuddakampi ca sikkhāpadaṃ asamūhanantā. Āyasmā mahākassapo viya cāti ‘‘suṇātu me, āvuso, saṅgho, santāmhākaṃ sikkhāpadāni gihigatāni. Gihinopi jānanti ‘idaṃ vo samaṇānaṃ sakyaputtikānaṃ kappati, idaṃ vo na kappatī’ti. Sacepi hi mayaṃ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro ‘dhūmakālikaṃ samaṇena gotamena sāvakānaṃ sikkhāpadaṃ paññattaṃ, yāvimesaṃ satthā aṭṭhāsi, tāvime sikkhāpadesu sikkhiṃsu. Yato imesaṃ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī’ti. Yadi saṅghassa pattakallaṃ, saṅgho apaññattaṃ na paññapeyya, paññattaṃ na samucchindeyya, yathāpaññattesu sikkhāpadesu samādāya vatteyyā’’ti imaṃ (cūḷava. 442) tantiṃ ṭhapento āyasmā mahākassapo viya ca.

Thirabhāvappattāti sāsane thirabhāvaṃ anivattitabhāvaṃ upagatā. Therakārakehīti therabhāvasādhakehi sīlādiguṇehi asekkhadhammehi. Bahū rattiyoti pabbajitā hutvā bahū rattiyo jānanti. Sīlādiguṇesu patiṭṭhāpanameva sāsane pariṇāyakatāti āha ‘‘tīsu sikkhāsu pavattentī’’ti. Ovādaṃ na denti abhājanabhāvato. Paveṇikathanti ācariyaparamparābhataṃ sammāpaṭipattidīpanaṃ dhammakathaṃ. Sārabhūtaṃ dhammapariyāyanti samathavipassanāmaggaphalasampāpanena sāsane sārabhūtaṃ bojjhaṅgakosallaanuttarasītibhāva- (a. ni. 6.85) adhicittasuttādidhammatantiṃ. Ādikaṃ ovādanti ādi-saddena ‘‘evaṃ te āloketabbaṃ, evaṃ te viloketabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāretabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabba’’nti ovādaṃ saṅgaṇhāti.

Punabbhavadānaṃ punabbhavo uttarapadalopena. Itareti ye na paccayavasikā na āmisacakkhukā, te na gacchanti taṇhāya vasaṃ.

Āraññakesūti araññabhāgesu araññapariyāpannesu. Nanu yattha katthacipi taṇhā sāvajjā evāti codanaṃ sandhāyāha ‘‘gāmantasenāsanesu hī’’tiādi. Tena ‘‘anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato’’ti ettha vuttapihādayo piya āraññakasenāsanesu sālayatā sevitabbapakkhikā evāti dasseti.

Attanāvāti sayameva. Tena parehi anussāhitānaṃ saraseneva anāgatānaṃ pesalānaṃ bhikkhūnaṃ āgamanaṃ, āgatānañca phāsuvihāraṃ paccāsīsantīti dasseti. Imināva nīhārenāti imāya paṭipattiyā. Aggahitadhammaggahaṇanti aggahitassa pariyattidhammassa uggahaṇaṃ. Gahitasajjhāyakaraṇanti uggahitassa suṭṭhu atthacintanaṃ. Cintarattho hi ayaṃ sajjhāyasaddo. Entīti upagacchanti. Nisīdanti āsanapaññāpanādinā.

Paṭhamasattakasuttavaṇṇanā niṭṭhitā.

4-6. Dutiyasattakasuttādivaṇṇanā

24-

我来为您直译这段巴利文：
因此等而不衰退为不衰法。或者不为此等所衰退为不衰法。为显示如此简略所说的义理的详细而说"在此也"等。其中"从那里"等是在方位来的教法中所说的话的说明。因寺院界限混乱,所以布萨自恣停止。"退缩者"即从经文和义理衰败者。"使举"即以熟练及义理解释方式提举。
如舍卫城的比丘们那样使忏悔。如跋耆子以十事说明。"不如是作"即不制定新的规约或学处,从法律中阐明教法,且不废除小学处。如大迦叶尊者那样:"诸友,请僧团听我说,我们的学处被在家人知道了。在家人也知道'这是释迦子沙门们所允许的,这是不允许的'。如果我们废除小小学处,将有人说'沙门乔达摩为弟子制定的学处只是暂时的,当他们的师尊在世时他们学习学处。自从他们的师尊涅槃后,他们就不学习学处了'。若僧团已到时,僧团不应制定未制定的,不应废除已制定的,应受持依已制定的学处而行"。如大迦叶尊者立此传统。
"达到坚固性"即在教法中达到坚固不退转性。"以上座行"即以成就上座性的戒等无学法功德。"多夜"即出家后知道多夜。因在戒等功德上建立即是在教法中领导,所以说"在三学中使行"。因非容器所以不给教诫。"传统说"即由师承传来的正行阐明的法说。"实质法门"即以止观道果成就而为教法实质的觉支善巧最上清凉增上心经等法传统。"初始教诫"以"等"字摄"如是应前望,如是应后望,如是应屈,如是应伸,如是应持双衣钵"的教诫。
"再生给予"即再生,省略后分。"其他"即不为资具所制不为利养所眼者,他们不随贪欲。
"阿兰若者"即在林野部分属于林野中。针对"难道在任何地方贪欲都是有过的"这质问而说"于村边住处"等。由此显示如"对最上解脱生起向往"中所说的向往等,对阿兰若住处的欲求是属于应行之列。
"自己"即自行。由此显示不被他人鼓励而自然来的温和比丘们的到来,及已来者的安住。"以此方式"即以此行道。"未得法的获得"即获得未得的教法。"已得复习的作"即善思已得的义理。因为这里复习字是思惟义。"来"即靠近。"坐"即以设座等。
第一七法经注释完毕。
4-6. 第二七法经等注释
24-

26. Catutthe karontoyevāti yathāvuttaṃ tiracchānakathaṃ kathentoyeva. Atiracchānakathābhāvepi tassa tattha tapparabhāvadassanatthaṃ avadhāraṇavacanaṃ. Pariyantakārīti sapariyantaṃ katvā vattā. ‘‘Pariyantavatiṃ vācaṃ bhāsitā’’ti (dī. ni. 1.9, 194) hi vuttaṃ. Appabhassovāti parimitakathoyeva ekantena kathetabbasseva kathanato. Samāpattisamāpajjanaṃ ariyo tuṇhībhāvo. Niddāyatiyevāti niddokkamane anādīnavadassī niddāyatiyeva, iriyāpathaparivattanādinā na naṃ vinodeti. Evaṃ saṃsaṭṭhovāti vuttanayena gaṇasaṅgaṇikāya saṃsaṭṭho eva viharati. Dussīlā pāpicchā nāmāti sayaṃ nissīlā asantaguṇasambhāvanicchāya samannāgatattā pāpā lāmakā icchā etesanti pāpicchā. Pāpapuggalehi mittikaraṇato pāpamittā. Tehi sadā sahapavattanena pāpasahāyā. Tattha ninnatādinā tadadhimuttatāya pāpasampavaṅkā. Pañcamādīni uttānatthāniyeva.

Dutiyasattakasuttādivaṇṇanā niṭṭhitā.

7-11. Saññāsuttādivaṇṇanā

27-31. Sattame aniccāti anupassati etāyāti aniccānupassanā. Tathāpavattavipassanā pana yasmā attanā sahagatasaññāya bhāvitāya bhāvitā eva hoti, tasmā vuttaṃ ‘‘aniccānupassanādīhi sahagatasaññā’’ti. Imā satta lokiyavipassanāpi honti ‘‘anicca’’ntiādinā pavattanato. ‘‘Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho’’ti āgatavasena panettha dve lokuttarā hontīti veditabbā. ‘‘Virāgo nirodho’’ti hi tattha nibbānaṃ vuttanti idha virāgasaññā, tā vuttasaññā nibbānārammaṇāpi siyuṃ. Sesamettha suviññeyyameva. Aṭṭhamādīni uttānatthāneva.

Saññāsuttādivaṇṇanā niṭṭhitā.

Vajjisattakavaggavaṇṇanā niṭṭhitā.

4. Devatāvaggo

5. Paṭhamamittasuttavaṇṇanā

36. Catutthassa pañcame attano guyhaṃ tassa āvikarotīti attano guyhaṃ nigguhituṃ yuttakathaṃ aññassa akathetvā tasseva ācikkhati. Tassa guyhaṃ aññesaṃ nācikkhatīti tena kathitaguyhaṃ yathā aññe na jānanti, evaṃ anāvikaronto chādeti.

Paṭhamamittasuttavaṇṇanā niṭṭhitā.

6-11. Dutiyamittasuttādivaṇṇanā

37-42. Chaṭṭhe piyo ca hoti manāpo cāti kalyāṇamittalakkhaṇaṃ dassitaṃ. Kalyāṇamitto hi saddhāsampanno ca hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa sambodhiṃ kammañca kammaphalañca, tena sambodhiyā hetubhūtaṃ sattesu hitasukhaṃ na pariccajati . Sīlasampattiyā sattānaṃ piyo hoti garu bhāvanīyo codako pāpagarahī vattā vacanakkhamo. Sutasampattiyā saccapaṭiccasamuppādādipaṭisaṃyuttānaṃ gambhīrānaṃ kathānaṃ kattā hoti. Cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho. Vīriyasampattiyā āraddhavīriyo hoti attahitaparahitapaṭipattiyaṃ. Satisampattiyā upaṭṭhitassatī hoti. Samādhisampattiyā avikkhitto hoti samāhitacito. Paññāsampattiyā aviparītaṃ pajānāti. So satiyā kusalākusalānaṃ dhammānaṃ gatiyo samannesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā samādhinā tattha ekaggacitto hutvā vīriyena satte ahite nisedhetvā hite niyojeti. Tena vuttaṃ ‘‘piyo…pe… niyojetī’’ti. Sattamādīni uttānatthāni.

Dutiyamittasuttādivaṇṇanā niṭṭhitā.

Devatāvaggavaṇṇanā niṭṭhitā.

5. Mahāyaññavaggo

1. Sattaviññāṇaṭṭhitisuttavaṇṇanā



我来为您直译这段巴利文：
第四经中"正在做"即正如所说在说畜生论。虽非畜生论,为显示他专注于彼而有限定词。"作有限"即说话时作有限度。因说"说有限量的语言"。"少语"即因只说绝对应说的而成为限量语者。入定为圣默然。"正在睡眠"即不见睡眠过患而正在睡眠,不以转变威仪等来驱除。"如是交际"即如所说方式只与众交际而住。"恶戒恶欲者"即自无戒,因具有欲求不实功德性故恶即卑劣欲者为恶欲。因与恶人交友为恶友。因与他们常同行为恶伴。因倾向等于此而倾心为恶相随。第五等明显义。
第二七法等经注释完毕。
7-11. 想经等注释
27-31. 第七经中"无常"即以此观察为无常随观。但如是行观,因与随伴想已修即已修,所以说"与无常随观等俱行想"。这七是世间观,因以"无常"等行。但此中"此寂静此殊胜,即一切行止息"如是来的两个是出世间,应知。因彼中"离贪灭"说涅槃,故此处离贪想,彼等想也可以涅槃为所缘。此中余易了知。第八等明显义。
想经等注释完毕。
跋耆七品注释完毕。
4. 天品
5. 第一友经注释
36. 第四品第五经中"向他显自秘密"即自己应秘密的话不告诉他人而只告诉他。"不向他人说他秘密"即他所说秘密如他人不知般不显而遮蔽。
第一友经注释完毕。
6-11. 第二友经等注释
37-42. 第六经中"可爱可意"显示善友相。因善友具足信、戒、闻、舍、精进、念、定、慧。其中以信具足而信如来正觉、业及业果,由此不舍作为正觉因的有情利乐。以戒具足而为有情所爱重可敬,能诃责作恶者,能说能忍语。以闻具足而能说与谛缘起等相应的甚深话。以舍具足而少欲知足远离不交际。以精进具足而于自利利他行有勤勉。以念具足而有念现前。以定具足而不散乱有定心。以慧具足而如实知。他以念观察善不善法的趣向,以慧如实知有情利不利后,以定于此一境心,以精进阻止有情不利而令住利。所以说"可爱...令住"。第七等明显义。
第二友经等注释完毕。
天品注释完毕。
5. 大祭品
1. 七识住经注释

44. Pañcamassa paṭhame yasmā nidassanatthe nipāto (dī. ni. ṭī. 2.127) tasmā seyyathāpi manussāti yathā manussāti vuttaṃ hoti. Viseso hotiyeva satipi bāhirassa kāraṇassa abhede ajjhattikassa bhinnattā. Nānattaṃ kāye etesaṃ, nānatto vā kāyo etesanti nānattakāyā. Iminā nayena sesapadesupi attho veditabbo. Nesanti manussānaṃ. Nānattā saññā etesaṃ atthīti nānattasaññino. Sukhasamussayato vinipāto etesaṃ atthīti vinipātikā satipi devabhāve dibbasampattiyā abhāvato. Apāyesu vā gato natthi nipāto etesanti vinipātikā. Tenāha ‘‘catuapāyavinimuttā’’ti. Piyaṅkaramātādīnaṃ viyāti piyaṅkaramātā kira yakkhinī paccūsasamaye anuruddhattherassa dhammaṃ sajjhāyato sutvā –

‘‘Mā saddamakarī piyaṅkara, bhikkhu dhammapadāni bhāsati;

Api dhammapadaṃ vijāniya, paṭipajjema hitāya no siyā.

‘‘Pāṇesu ca saṃyamāmase, sampajānamusā na bhaṇāmase;

Sikkhema susīlyamattano, api muccema pisācayoniyā’’ti. (saṃ. ni. 

我来为您直译这段巴利文：
44. 第五品第一经中因为是譬喻义的助词,所以"如人"即是说"如同人"。虽外在原因无差别,但因内在有别而有差别。他们的身有差别,或他们的身差别为差别身。以此方法也应知其他词的义理。"他们"即人们。"他们有差别想"为差别想。他们有从乐聚的堕落为堕落者,虽为天而因无天圆满故。或在恶趣中无有堕落为堕落者。所以说"离四恶趣"。如贤伽罗母等,据说贤伽罗母夜叉女在黎明时听闻阿那律尊者诵法后说:
"贤伽罗不要出声,比丘在诵法句,
若能了知法句,行此对我们有利。
我们应节制生命,不应说知妄语,
我们应学善戒,或许能脱鬼胎。"(相应部);

1.240) –

Evaṃ puttakaṃ saññāpetvā taṃ divasaṃ sotāpattiphalaṃ pattā. Uttaramātā pana bhagavato dhammaṃ sutvāva sotāpannā jātā.

Brahmakāye paṭhamajjhānanibbatte brahmasamūhe, brahmanikāye vā bhavāti brahmakāyikā. Mahābrahmuno parisāya bhavāti brahmapārisajjā tassa paricārakaṭṭhāne ṭhitattā. Mahābrahmuno purohitaṭṭhāne ṭhitāti brahmapurohitā. Āyuvaṇṇādīhi mahantā brahmānoti mahābrahmāno. Satipi tesaṃ tividhānampi paṭhamena jhānena gantvā nibbattabhāve jhānassa pana pavattibhedena ayaṃ visesoti dassetuṃ ‘‘brahmapārisajjā panā’’tiādi vuttaṃ. Parittenāti hīnena. Sā cassa hīnatā chandādīnaṃ hīnatāya veditabbā. Paṭiladdhamattaṃ vā hīnaṃ. Kappassāti asaṅkhyeyyakappassa . Hīnapaṇītānaṃ majjhe bhavattā majjhimaṃ. Sā cassa majjhimatā chandādīnaṃ majjhimatāya veditabbā. Paṭilabhitvā nātisubhāvitaṃ vā majjhimaṃ. Upaḍḍhakappoti asaṅkhyeyyakappassa upaḍḍhakappo. Vipphārikataroti brahmapārisajjehi pamāṇato vipulataro sabhāvato uḷārataro ca hoti. Sabhāvenapi hi uḷāratamova. Taṃ panettha appamāṇaṃ. Tassa hi parittābhādīnaṃ parittasubhādīnañca kāye satipi sabhāvavematte ekattavaseneva vavatthapīyatīti ‘‘ekattakāyā’’tveva te vuccanti. Paṇītenāti ukkaṭṭhena. Sā cassa ukkaṭṭhatā chandādīnaṃ ukkaṭṭhatāya veditabbā. Subhāvitaṃ vā, sammadeva, vasibhāvaṃ pāpitaṃ paṇītaṃ ‘‘padhānabhāvaṃ nīta’’nti katvā. Idhāpi kappo asaṅkhyeyyakappavaseneva veditabbo paripuṇṇamahākappassa asambhavato. Itīti evaṃ vuttappakārena. Teti ‘‘brahmakāyikā’’ti vuttā tividhāpi brahmāno. Saññāya ekattāti tihetukabhāvena ekasabhāvattā. Na hi tassā sampayuttadhammavasena aññopi koci bhedo atthi. Evanti iminā nānattakāyā ekattasaññino gahitāti dasseti.

Daṇḍaukkāyāti daṇḍadīpikāya. Sarati dhāvati, vissarati vippakiṇṇā viya dhāvati. Dve kappāti dve mahākappā. Ito paresupi eseva nayo. Idhāti imasmiṃ sutte. Ukkaṭṭhaparicchedavasena ābhassaraggahaṇeneva sabbepi te parittābhāappamāṇābhāpi gahitā.

Sundarā pabhā subhā, tāya kiṇṇā subhākiṇṇāti vattabbe. Bhā-saddassa rassattaṃ antima-ṇa-kārassa ha-kārañca katvā ‘‘subhakiṇhā’’ti vuttā. Aṭṭhakathāyaṃ pana niccalāya ekagghanāya pabhāya subhoti pariyāyavacananti ‘‘subhena okiṇṇā vikiṇṇā’’ti attho vutto. Etthāpi antima-ṇa-kārassa ha-kārakaraṇaṃ icchitabbameva. Na chijjitvā pabhā gacchati ekagghanattā. Catutthaviññāṇaṭṭhitimeva bhajanti kāyassa saññāya ca ekarūpattā. Vipulasantasukhāyuvaṇṇādiphalattā vehapphalā. Etthāti viññāṇaṭṭhitiyaṃ.

Vivaṭṭapakkhe ṭhitā apunarāvattanato. ‘‘Na sabbakālikā’’ti vatvā tameva asabbakālikattaṃ vibhāvetuṃ ‘‘kappasatasahassampī’’tiādi vuttaṃ. Soḷasakappasahassaccayena uppannānaṃ suddhāvāsabrahmānaṃ parinibbāyanato aññesañca tattha anuppajjanato buddhasuññe loke suññaṃ taṃ ṭhānaṃ hoti, tasmā suddhāvāsā na sabbakālikā. Khandhāvāraṭṭhānasadisā honti suddhāvāsabhūmiyo. Iminā suttena suddhāvāsānaṃ sattāvāsabhāvadīpaneneva viññāṇaṭṭhitibhāvopi dīpito hoti, tasmā suddhāvāsāpi sattasu viññāṇaṭṭhitīsu catutthaviññāṇaṭṭhitiṃ, navasu sattāvāsesu catutthasattāvāsañca bhajanti.


我来为您直译这段巴利文：
如此劝导儿子后,那天证得预流果。而优多罗母只是听闻世尊说法就成为预流者。
在梵身即初禅所生的梵众中,或在梵众中生为梵身天。在大梵众中生为梵众天因住于其侍者位。住于大梵前导师位为梵辅天。以寿命色等伟大的梵为大梵。虽他们三种都以初禅往生,但为显示因禅修行差别而有此差别,所以说"但梵众天"等。"以少"即以劣。其劣性应以欲等劣性了知。或刚获得为劣。"劫"即无数劫。因在劣胜中间而有为中。其中性应以欲等中性了知。或获得后未很好修习为中。"半劫"即无数劫的半劫。"更广大"即比梵众天在量上更大在性质上更殊胜。因为在性质上也最殊胜。而此中无量。因为虽在微光等天及少净等天身上有性质差别,但以一性而安立,所以称为"一身"。"以胜"即以上。其上应以欲等上性了知。或善修习,很好地,达到自在为胜,即"被引导至胜位"。此中劫也应以无数劫了知,因不可能是圆满大劫。"如此"即如所说方式。"他们"即称为"梵身天"的三种梵天。"想一性"即因三因性而一性。因为它的相应法上也没有其他差别。"如此"由此显示摄取身异想一。
"杖炬"即杖灯。行即奔驰,散行即如散布般奔驰。"两劫"即两大劫。此后也是此方法。"此"即此经中。以上限确定方式以说光音天即摄取一切少光无量光。
妙光为净,以此遍布为遍净,应说如是。将光字短音化末尾ṇ音变为h音而说"遍净"。但在注释中说因不动的凝聚光而净为同义语,故说义为"以净遍布散布"。此中也必须将末尾ṇ音变为h音。光不断去因凝聚。只属第四识住因身与想同一形态。因广大寂静乐寿命色等果而为广果天。"此"即识住中。
住于还灭分因不再回来。说"非一切时"后,为显示其非一切时性而说"即使十万劫"等。因经过十六万劫所生的净居梵天般涅槃及其他不再生其中,在无佛世界彼处成空,所以净居非一切时。净居地如军营处。此经以说明净居是有情居处即说明是识住,所以净居也属于七识住中的第四识住,九有情居中的第四有情居。


Sukhumattāti saṅkhārāvasesasukhumabhāvappattattā. Paribyattaviññāṇakiccābhāvato neva viññāṇaṃ, na sabbaso aviññāṇaṃ hotīti nāviññāṇaṃ, tasmā paripphutaviññāṇakiccavantīsu viññāṇaṭṭhitīsu na vuttaṃ.

Sattaviññāṇaṭṭhitisuttavaṇṇanā niṭṭhitā.

2. Samādhiparikkhārasuttavaṇṇanā

45. Dutiye samādhiparikkhārāti ettha tayo parikkhārā. ‘‘Ratho sīlaparikkhāro, jhānakkho cakkavīriyo’’ti (saṃ. ni. 5.4) hi ettha alaṅkāro parikkhāro nāma. ‘‘Sattahi nagaraparikkhārehi suparikkhataṃ hotī’’ti (a. ni. 7.67) ettha parivāro parikkhāro nāma. ‘‘Gilānapaccaya…pe… jīvitaparikkhārā’’ti (ma. ni. 1.191-192) ettha sambhāro parikkhāro nāma. So idha adhippetoti āha ‘‘maggasamādhissa sambhārā’’ti. Parivāraparikkhāropi vaṭṭatiyeva. Parivāro hi sammādiṭṭhādayo maggadhammā sammāsamādhissa sahajātādipaccayabhāvena parikaraṇato abhisaṅkharaṇato. Parikkhatāti parivāritā. Ayaṃ vuccati ariyo sammāsamādhīti ayaṃ sattahi ratanehi parivuto cakkavattī viya sattahi aṅgehi parivuto ariyo sammāsamādhīti vuccati. Upecca nissīyatīti upanisā, saha upanisāyāti saupaniso, saupanissayo attho, saparivāroyevāti vuttaṃ hoti. Sahakārikāraṇabhūto hi dhammasamūho idha ‘‘upaniso’’ti adhippeto.

Samādhiparikkhārasuttavaṇṇanā niṭṭhitā.

3. Paṭhamaaggisuttavaṇṇanā

46. Tatiye anuḍahanaṭṭhenāti kāmaṃ āhuneyyaggiādayo tayo aggī brāhmaṇehipi icchitā santi. Te pana tehi icchitamattāva, na sattānaṃ tādisā atthasādhakā. Ye pana sattānaṃ atthasādhakā, te dassetuṃ ‘‘āhunaṃ vuccatī’’tiādi vuttaṃ. Tattha ānetvā hunanaṃ pūjanaṃ ‘‘āhuna’’nti vuttaṃ, taṃ āhunaṃ arahantī mātāpitaro. Tenāha bhagavā – ‘‘āhuneyyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana’’nti (itivu. 106). Yadaggena ca te puttānaṃ bahūpakāratāya āhuneyyāti, tesu sammāpaṭipatti nesaṃ hitasukhāvahā, tadaggena tesu micchāpaṭipatti ahitadukkhāvahāti āha ‘‘tesu…pe… nibbattantī’’ti.

Svāyamattho (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
"微细性"即因达到只余行的微细状态。因无明显识的作用而非识,也非全无识为非非识,所以不说在具有遍满识作用的识住中。
七识住经注释完毕。
2. 定资具经注释
45. 第二经中"定资具"此中有三种资具。"车以戒为资具,禅为轴精进为轮"此中装饰为资具。"以七种城市资具而善备"此中眷属为资具。"病缘...命资具"此中资材为资具。此处意指此义,所以说"道定的资材"。眷属资具也可以。因眷属即正见等道法以俱生等缘性围绕构成正定。"具备"即被围绕。"此称为圣正定"即此如被七宝围绕的转轮王般被七支围绕的圣正定称为。"近依靠"为亲依,与亲依即有亲依,义为有依,即说是有眷属。因此处意指作为助缘的法聚为"亲依"。
定资具经注释完毕。
3. 第一火经注释
46. 第三经中"以烧义"即虽应供火等三火也为婆罗门所希求。但它们只是他们所希求,不是如此对有情有利。为显示对有情有利者而说"供养说为"等。其中带来供养称为"供养",父母值得此供养。所以世尊说:"比丘们,'应供养'是父母的同义语"。正因为他们对子女多所助益而应供养,对他们正行能带来利益安乐,所以对他们邪行能带来无益痛苦,因此说"于彼等...生"。
此义(长部注);

3.305) mittavindakavatthunā veditabbo. Mittavindako hi mātarā, ‘‘tāta, ajja uposathiko hutvā vihāre sabbarattiṃ dhammassavanaṃ suṇohi, sahassaṃ te dassāmī’’ti vutto dhanalobhena uposathaṃ samādāya vihāraṃ gantvā ‘‘idaṃ ṭhānaṃ akutobhaya’’nti sallakkhetvā dhammāsanassa heṭṭhā nipanno sabbarattiṃ niddāyitvā gharaṃ agamāsi. Mātā pātova yāguṃ pacitvā upanāmesi. So sahassaṃ gahetvāva pivi. Athassa etadahosi ‘‘dhanaṃ saṃharissāmī’’ti. So nāvāya samuddaṃ pakkhanditukāmo ahosi. Atha naṃ mātā, ‘‘tāta, imasmiṃ kule cattālīsakoṭidhanaṃ atthi, alaṃ gamanenā’’ti nivāreti. So tassā vacanaṃ anādiyitvā gacchati eva. Sā purato aṭṭhāsi. Atha naṃ kujjhitvā ‘‘ayaṃ mayhaṃ purato tiṭṭhatī’’ti pādena paharitvā patitaṃ antaraṃ katvā agamāsi.

Mātā uṭṭhahitvā ‘‘mādisāya mātari evarūpaṃ kammaṃ katvā gatassa te gataṭṭhāne sukhaṃ bhavissatīti evaṃsaññī nāma tvaṃ puttā’’ti āha. Tassa nāvaṃ āruyha gacchato sattame divase nāvā aṭṭhāsi. Atha te manussā ‘‘addhā ettha pāpapuggalo atthi, salākaṃ dethā’’ti āhaṃsu. Salākā dīyamānā tasseva tikkhattuṃ pāpuṇi. Te tassa uḷumpaṃ datvā taṃ samudde pakkhipiṃsu. So ekaṃ dīpaṃ gantvā vimānapetīhi saddhiṃ sampattiṃ anubhavanto tāhi ‘‘purato purato mā agamāsī’’ti vuccamānopi taddiguṇaṃ taddiguṇaṃ sampattiṃ passanto anupubbena khuracakkadharaṃ ekaṃ addasa. Taṃ cakkaṃ padumapupphaṃ viya upaṭṭhāsi. So taṃ āha, ‘‘ambho, idaṃ tayā piḷandhitaṃ padumaṃ mayhaṃ dehī’’ti. Na idaṃ, sāmi, padumaṃ, khuracakkaṃ etanti. So ‘‘vañcesi maṃ tvaṃ, kiṃ mayā padumaṃ na diṭṭhapubba’’nti vatvā ‘‘tvaṃ lohitacandanaṃ vilimpitvā piḷandhanaṃ padumapupphaṃ mayhaṃ na dātukāmo’’ti āha. So cintesi ‘‘ayampi mayā katasadisaṃ kammaṃ katvā tassa phalaṃ anubhavitukāmo’’ti. Atha naṃ ‘‘gaṇha, re’’ti vatvā tassa matthake cakkaṃ khipi. Tena vuttaṃ –

‘‘Catubbhi aṭṭhajjhagamā, aṭṭhāhi pica soḷasa;

Soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado;

Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti. (jā. 1.1.104; 1.

我来为您直译这段巴利文：
应从弥提温达卡故事了知。弥提温达卡被母亲说:"孩子,今天持斋戒到寺院整夜听闻法,我给你一千"。他因财贪而受持斋戒去寺院,认为"此处安全"而躺在法座下整夜睡眠后回家。母亲早晨煮粥供养。他取了一千才喝。然后他想:"我要聚集财富"。他想乘船入海。那时母亲说:"孩子,此家有四十亿财富,不要去"而阻止。他不顾她的话而去。她站在前面。他因生气说"她站在我前面"而用脚踢倒她后走过去了。
母亲起来说:"孩子,你以为对我这样的母亲作如此行为而去,在你去处会有快乐吗?"。他登船而去,第七天船停住。那时那些人说:"这里必有恶人,给签"。给签时三次落在他手中。他们给他筏子后将他丢入海。他去一个岛与宫殿鬼女们一起享受幸福,虽被她们说"不要再往前去",但他看到双倍双倍幸福而渐次见到一个持剃刀轮者。那轮子对他显现如莲花。他对他说:"喂,给我你戴的这莲花"。"主人,这不是莲花,是剃刀轮"。他说:"你骗我,我没见过莲花吗?"又说"你涂赤檀香戴饰品莲花不愿给我"。他想:"此人也想作如我所作业而受其果"。然后说"喂,拿去"而将轮子掷在他头上。所以说:
"以四得八,以八得十六,
以十六得三十二,贪求遇到轮,
为欲所害者,轮在头上转。"(本生;;
)

5.103);

Soti gehasāmiko bhattā. Purimanayenevāti anuḍahanassa paccayatāya. Tatridaṃ vatthu – kassapabuddhakāle sotāpannassa upāsakassa bhariyā aticāraṃ carati. So taṃ paccakkhato disvā ‘‘kasmā evaṃ karosī’’ti āha. Sā ‘‘sacāhaṃ evarūpaṃ karomi, ayaṃ me sunakho viluppamāno khādatū’’ti vatvā kālakatā kaṇṇamuṇḍakadahe vemānikapetī hutvā nibbattā divā sampattiṃ anubhavati, rattiṃ dukkhaṃ. Tadā bārāṇasirājā migavaṃ caranto araññaṃ pavisitvā anupubbena kaṇṇamuṇḍakadahaṃ sampatto tāya saddhiṃ sampattiṃ anubhavati. Sā taṃ vañcetvā rattiṃ dukkhaṃ anubhavati. So ñatvā ‘‘kattha nu kho gacchatī’’ti piṭṭhito piṭṭhito gantvā avidūre ṭhito kaṇṇamuṇḍakadahato nikkhamitvā taṃ ‘‘paṭapaṭa’’nti khādamānaṃ ekaṃ sunakhaṃ disvā asinā dvidhā chindi, dve ahesuṃ. Puna chinne cattāro, puna chinne aṭṭha, puna chinne soḷasa ahesuṃ. Sā ‘‘kiṃ karosi, sāmī’’ti āha. So ‘‘kiṃ ida’’nti āha. Sā ‘‘evaṃ akatvā kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsāhī’’ti āha. So tathā akāsi. Sunakhā antaradhāyiṃsu. Muṭṭhiyogo kirāyaṃ tassa sunakhantaradhānassa, yadidaṃ kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsanaṃ, taṃ divasaṃ tassā kammaṃ khīṇaṃ. Rājā vippaṭisārī hutvā gantuṃ āraddho. Sā ‘‘mayhaṃ, sāmi, kammaṃ khīṇaṃ, mā agamāsī’’ti āha. Rājā assutvāva gato.

Dakkhiṇāti cattāro paccayā dīyamānā dakkhanti etehi hitasukhānīti, taṃ dakkhiṇaṃ arahatīti dakkhiṇeyyo, bhikkhusaṅgho.

Paṭhamaaggisuttavaṇṇanā niṭṭhitā.

4-5. Dutiyaaggisuttādivaṇṇanā

47-48. Catutthe yaññavāṭaṃ sampādetvā mahāyaññaṃ uddissa saviññāṇakāni aviññāṇakāni ca yaññūpakaraṇāni sajjitānīti āha pāḷiyaṃ ‘‘mahāyañño upakkhaṭo’’ti. Taṃ upakaraṇaṃ tesaṃ tathāsajjananti āha ‘‘upakkhaṭoti paccupaṭṭhito’’ti. Vacchatarasatānīti yuvabhāvappattāni nātibalavavacchasatāni. Te pana vacchā eva honti, na dammā, balībaddā vā. Urabbhāti taruṇameṇḍakā vuccanti. Upanītānīti ṭhapanatthāya upanītāni. Vihiṃsaṭṭhenāti hiṃsanaṭṭhena. Upavāyatūti upagantvā sarīradarathaṃ nibbāpento saṇhasītalā vāto vāyatu. Sesaṃ suviññeyyameva. Pañcame natthi vattabbaṃ.

Dutiyaaggisuttādivaṇṇanā niṭṭhitā.

6. Dutiyasaññāsuttavaṇṇanā

49. Chaṭṭhe nhāruvilekhananti cammaṃ likhantānaṃ cammaṃ likhitvā chaḍḍitakasaṭaṃ. ‘‘Esohamasmī’’tiādinā ahaṃkaraṇaṃ ahaṅkāro. ‘‘Etaṃ mamā’’ti mamaṃkaraṇaṃ mamaṅkāro. Tenāha ‘‘ahaṅkāradiṭṭhito’’tiādi. Tisso vidhāti seyyasadisahīnavasena tayo mānā. ‘‘Ekavidhena rūpasaṅgaho’’tiādīsu (dha. sa. 584) koṭṭhāso ‘‘vidhā’’ti vutto. ‘‘Kathaṃvidhaṃ sīlavantaṃ vadanti, kathaṃvidhaṃ paññavantaṃ vadantī’’tiādīsu (saṃ. ni. 1.95) pakāro. ‘‘Tisso imā, bhikkhave, vidhā. Katamā tisso? Seyyohamasmīti vidhā’’ti (vibha. 920) ettha māno ‘‘vidhā’’ti vutto. Idhāpi mānova adhippeto. Māno hi vidahanato hīnādivasena tividhā. Tenākārena dahanato upadahanato ‘‘vidhā’’ti vuccati.

Dutiyasaññāsuttavaṇṇanā niṭṭhitā.

7-8. Methunasuttādivaṇṇanā

50-

我来为您直译这段巴利文：
"夫"即家主丈夫。"如前方法"即因烧恼的原因性。此中有此事:在迦叶佛时,一位预流果优婆塞的妻子行不贞。他亲眼见到后说:"为何如此做?"她说:"如果我做如此事,愿此狗扑咬吃我"而死后生为甘那蒙达卡池的宫殿鬼女,白天享受幸福,夜间受苦。那时波罗奈王打猎入林渐至甘那蒙达卡池与她共享幸福。她欺骗他夜间受苦。他知道后想"她去哪里"而跟随在后不远处站着,见一只狗从甘那蒙达卡池出来"扑扑"地咬她。他用剑斩断成两半,成了两只。再斩成四只,再斩成八只,再斩成十六只。她说:"主人,你做什么?"他说:"这是什么?"她说:"不要这样做,吐口水在地上用脚擦"。他如是做。狗们消失。据说这是那狗消失的咒法,即吐口水在地上用脚擦,那天她的业尽。王生悔意而欲离去。她说:"主人,我的业已尽,不要走"。王不听而去。
"应施"即因以此等资具得到利益安乐为应施,值得此施为应施,即比丘僧。
第一火经注释完毕。
4-5. 第二火经等注释
47-48. 第四经中准备祭场为大祭而备有情无情祭品,所以经中说"大祭已备"。彼资具如是备为他们故说"已备即已现前"。"百头小牛"即达青年期未太强壮的百头牛。它们只是小牛,不是待驯服的或负重的。"羊"说的是幼羊。"牵来"即为安置而牵来。"以害义"即以伤害义。"吹向"即靠近吹动消除身体疲劳的柔软凉风吹。余易了知。第五经无可说。
第二火经等注释完毕。
6. 第二想经注释
49. 第六经中"筋刮屑"即剥皮者剥皮后丢弃的渣滓。以"我是这个"等作我为我慢。以"这是我的"作我所为我所慢。所以说"从我慢见"等。"三种"即以胜等劣的三种慢。在"一种色摄"等中,部分称为"种"。在"说何种持戒,说何种具慧"等中是方式。在"比丘们,此三种。何为三?'我胜'为种"中慢称为"种"。此处也意指慢。因慢以胜等三种而灼烧。以彼行相烧故近烧故称为"种"。
第二想经注释完毕。
7-8. 淫欲经等注释
50-;

51. Sattame idhāti imasmiṃ loke. Ekaccoti eko. Samaṇo vā brāhmaṇo vāti pabbajjāmattena samaṇo vā, jātimattena brāhmaṇo vā. Dvayaṃdvayasamāpattinti dvīhi dvīhi samāpajjitabbaṃ, methunanti attho. Na heva kho samāpajjatīti sambandho. Ucchādanaṃ ubbaṭṭanaṃ. Sambāhanaṃ parimaddanaṃ. Sādiyatīti adhivāseti. Tadassādetīti ucchādanādiṃ abhiramati. Nikāmetīti icchati. Vittinti tuṭṭhiṃ. Idampi khoti ettha idanti yathāvuttaṃ sādiyanādiṃ khaṇḍādibhāvavasena ekaṃ katvā vuttaṃ. Pi-saddo vakkhamānaṃ upādāya samuccayattho, kho-saddo avadhāraṇattho. Idaṃ vuttaṃ hoti – yadetaṃ brahmacāripaṭiññassa asatipi dvayaṃdvayasamāpattiyaṃ mātugāmassa ucchādananahāpanasambāhanasādiyanādi. Idampi ekaṃsena tassa brahmacariyassa khaṇḍādibhāvāpādanato khaṇḍampi chiddampi sabalampi kammāsampīti. Evaṃ pana khaṇḍādibhāvāpattiyā so aparisuddhaṃ brahmacariyaṃ carati, na parisuddhaṃ, saṃyutto methunasaṃyogena, na visaṃyutto. Tato cassa na jātiādīhi parimuttīti dassento ‘‘ayaṃ vuccatī’’tiādimāha.

Sañjagghatīti kilesavasena mahāhasitaṃ hasati. Saṃkīḷatīti kāyasaṃsaggavasena kīḷati. Saṃkelāyatīti sabbaso mātugāmaṃ kelāyanto viharati. Cakkhunāti attano cakkhunā. Cakkhunti mātugāmassa cakkhuṃ. Upanijjhāyatīti upecca nijjhāyati oloketi. Tirokuṭṭanti kuṭṭassa parato. Tathā tiropākāraṃ, ‘‘mattikāmayā bhitti kuṭṭaṃ, iṭṭhakāmayā pākāro’’ti vadanti. Yā kāci vā bhitti porisakā diyaḍḍharatanappamāṇā kuṭṭaṃ, tato adhiko pākāro. Assāti brahmacāripaṭiññassa. Pubbeti vatasamādānato pubbe. Kāmaguṇehīti kāmakoṭṭhāsehi. Samappitanti suṭṭhu appitaṃ sahitaṃ. Samaṅgibhūtanti samannāgataṃ. Paricārayamānanti kīḷantaṃ, upaṭṭhahiyamānaṃ vā. Paṇidhāyāti patthetvā. Sīlenātiādīsu yamaniyamādisamādānavasena sīlaṃ, avītikkamavasena vataṃ. Ubhayampi vā sīlaṃ, dukkaracariyavasena pavattitaṃ vataṃ. Taṃtaṃakiccasammatato vā nivattilakkhaṇaṃ sīlaṃ, taṃtaṃsamādānavato vesabhojanakiccakaraṇādivisesappaṭipatti vataṃ. Sabbathāpi dukkaracariyā tapo. Methunā virati brahmacariyanti evampettha pāḷivaṇṇanā veditabbā. Aṭṭhamaṃ uttānameva.

Methunasuttādivaṇṇanā niṭṭhitā.

9. Dānamahapphalasuttavaṇṇanā



我来为您直译这段巴利文：
50-51. 第七经中"此"即此世间。"某"即一。"沙门或婆罗门"即仅以出家而为沙门,或仅以生而为婆罗门。"二二入"即以二二应入,即淫欲的意思。"但不入"为关联。涂油为摩擦。按摩为揉捏。"受用"即同意。"喜味"即喜爱涂油等。"欲求"即想要。"悦"即喜。"此亦"此中"此"即如所说受用等以破等性而作一说。"亦"字含摄将说义,"但"字为确定义。此说:即此自称梵行者虽无二二入而受用女人涂油沐浴按摩等。此亦必定导致其梵行破裂漏洞污点瑕疵。以如是成为破等性故他行不清净梵行,非清净,结系于淫欲结,非离系。从此他不脱离生等,为显示此而说"此说"等。
"大笑"即以烦恼而大笑。"戏乐"即以身触而戏。"亲爱"即完全亲爱女人而住。"以眼"即以自己眼。"眼"即女人眼。"注视"即近观察看。"墙外"即墙的那边。如是"墙外",他们说"泥做的为墙,砖做的为墙壁"。任何墙高一人半成墙,超过此为墙壁。"他"即自称梵行者。"前"即受持戒前。"欲分"即欲部分。"沉溺"即善沉入随行。"具足"即具有。"享受"即戏乐,或被侍奉。"立愿"即希求。在"以戒"等中,以受持止持等为戒,以不违犯为禁。或二者皆为戒,以行难行为禁。或以离各种不当为相为戒,以各种受持特殊行为如食鱼等为禁。一切难行为苦行。离淫为梵行,如是此中应知经文注释。第八经明显。
淫欲经等注释完毕。
9. 布施大果经注释

52. Navame ‘‘sāhu dāna’’nti dānaṃ detīti ‘‘dānaṃ nāma sādhu sundara’’nti dānaṃ detīti attho. Dānañhi datvā taṃ paccavekkhantassa pāmojjapītisomanassādayo uppajjanti, lobhadosaissāmaccherādayo vidūrībhavanti. Idāni dānaṃ anukūladhammaparibrūhanena paccanīkadhammavidūrīkaraṇena ca bhāvanācittassa upasobhanāya ca parikkhārāya ca hotīti ‘‘alaṅkārabhūtañceva parivārabhūtañca detī’’ti vuttaṃ. Jhānānāgāmī nāma hoti jhānaṃ nibbattetvā brahmalokūpapannānaṃ ariyānaṃ heṭṭhā anuppajjanato. Imaṃ pecca paribhuñjissāmīti sāpekkhassa dānaṃ paralokaphalāsāya sātisayāya ca pubbācāravasena uppajjamānāya anubhavattā taṇhuttaraṃ nāma hotīti āha ‘‘paṭhamaṃ taṇhuttariyadāna’’nti. Dānaṃ nāma buddhādīhi pasatthanti garuṃ cittīkāraṃ upaṭṭhapetvā dātabbattā ‘‘dutiyaṃ cittīkāradāna’’nti vuttaṃ. Pubbakehi pitupitāmahehi dinnapubbaṃ katapubbaṃ jahāpetuṃ nāma nānucchavikanti attabhāvasabhāgavasena hirottappaṃ paccupaṭṭhapetvā dātabbato ‘‘tatiyaṃ hirottappadāna’’nti vuttaṃ. ‘‘Ahaṃ pacāmi, na ime pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’’nti evaṃsaññī hutvā dento niravasesaṃ katvā detīti āha ‘‘catutthaṃ niravasesadāna’’nti. ‘‘Yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññakāni ahesuṃ, evaṃ me ayaṃ dānaparibhogo bhavissatī’’ti evaṃsaññino dānaṃ dakkhiṇaṃ arahesu dātabbato ‘‘pañcamaṃ dakkhiṇeyyadāna’’nti vuttaṃ. ‘‘Imaṃ me dānaṃ dadato cittaṃ pasīdatī’’tiādinā pītisomanassaṃ uppādetvā dentassa dānaṃ somanassabāhullappattiyā somanassupacāraṃ nāma hotīti āha ‘‘chaṭṭhaṃ somanassupavicāradāna’’nti vuttaṃ.

Dānamahapphalasuttavaṇṇanā niṭṭhitā.

10. Nandamātāsuttavaṇṇanā

53. Dasame ‘‘vutthavasso pavāretvā…pe… nikkhamī’’ti aṅguttarabhāṇakānaṃ matenetaṃ vuttaṃ. Majjhimabhāṇakā pana vadanti ‘‘bhagavā upakaṭṭhāya vassūpanāyikāya jetavanato bhikkhusaṅghaparivuto cārikaṃ nikkhami. Teneva ca akāle nikkhantattā kosalarājādayo vāretuṃ ārabhiṃsu. Pavāretvā hi caraṇaṃ buddhāciṇṇa’’nti. Puṇṇāya sammāpaṭipattiṃ paccāsīsanto bhagavā ‘‘mama nivattanapaccayā tvaṃ kiṃ karissasī’’ti āha. Puṇṇāpi…pe… pabbajīti ettha seṭṭhi ‘‘puṇṇāya bhagavā nivattito’’ti sutvā taṃ bhujissaṃ katvā dhītuṭṭhāne ṭhapesi. Sā pabbajjaṃ yācitvā pabbaji, pabbajitvā vipassanaṃ ārabhi. Athassā satthā āraddhavipassakabhāvaṃ ñatvā imaṃ obhāsagāthaṃ vissajjesi –

‘‘Puṇṇe pūrassu saddhammaṃ, cando pannaraso yathā;

Paripuṇṇāya paññāya, dukkhassantaṃ karissasī’’ti. (therīgā. 3);

Sā gāthāpariyosāne arahattaṃ patvā abhiññātā sāvikā ahosi. Sesamettha suviññeyyameva.

Nandamātāsuttavaṇṇanā niṭṭhitā.

Mahāyaññavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

6. Abyākatavaggo

1-2. Abyākatasuttādivaṇṇanā

54-

我来为您直译这段巴利文：
52. 第九经中"善哉布施"即布施给与是"布施即善好"而布施的意思。因为布施后观察它时生起欢喜喜悦愉悦等,贪嗔嫉悭等远离。现在布施以增长随顺法远离违逆法而成为修心的庄严和资具,所以说"给成为庄严和眷属"。称为不来禅那因生起禅那而生梵界的圣者不下生。"死后我将受用此"以期望的布施因来世果愿和以殊胜前行而生起享受故成为爱增上,所以说"第一爱增上布施"。布施为佛等所赞故应以尊重恭敬而施,故说"第二恭敬布施"。前世祖父母已施已作不应废弃,以自身部分而现起惭愧而应施故说"第三惭愧布施"。"我煮食,他们不煮,我煮食不应不给不煮者布施"如此想而施者完全施与,所以说"第四完全布施"。"如彼等古仙人有彼大祭,如是我的此布施享用将成"如此想的布施因应施于应施者故说"第五应施布施"。以"我施此布施时心净信"等生起喜悦而施的布施因多喜悦而成喜悦所行,所以说"第六喜悦所行布施"。
布施大果经注释完毕。
10. 难陀母经注释
53. 第十经中"安居毕已自恣...出发"这是依增支部诵者的说法。但中部诵者说:"世尊在雨安居将近时从祗园与比丘僧团围绕出发游行。因非时出发故憍萨罗王等开始阻止。因为自恣后游行是佛常法"。世尊期待布那的正行而说"因我返回你将做什么"。"布那也...出家"此中长者听说"世尊因布那而返回"后使她自由并置于女儿地位。她请求出家而出家,出家后开始观禅。那时世尊知她已开始观禅而发此光明偈:
"布那当圆满正法,如十五日圆月,
以圆满智慧,你将作苦尽。"(长老尼偈)
她于偈颂终了证得阿罗汉成为著名女弟子。此余易了知。
难陀母经注释完毕。
大祭品注释完毕。
第一五十经完毕。
6. 无记品
1-2. 无记经等注释
54-

55. Chaṭṭhavaggassa paṭhamaṃ suviññeyyameva. Dutiye atīte attabhāve nibbattakaṃ kammanti ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo’’ti evamāgataṃ saparikkhāraṃ pañcavidhaṃ kammavaṭṭamāha. Etarahi me attabhāvo na siyāti viññāṇanāmarūpasaḷāyatanaphassavedanāsahitaṃ paccuppannaṃ pañcavidhaṃ vipākavaṭṭamāha. Yaṃ atthikanti yaṃ paramatthato vijjamānakaṃ. Tenāha ‘‘bhūta’’nti. Tañhi paccayanibbattatāya ‘‘bhūta’’nti vuccati. Taṃ pajahāmīti tappaṭibaddhacchandarāgappahānena tato eva āyatiṃ anuppattidhammatāpādanavasena pajahāmi pariccajāmi. Haritantanti (ma. ni. aṭṭha. 1.303) haritameva. Anta-saddena padavaḍḍhanaṃ kataṃ yathā ‘‘vanantaṃ suttanta’’nti, allatiṇādīni āgamma nibbāyatīti attho. Pathantanti mahāmaggaṃ. Selantanti pabbataṃ. Udakantanti udakaṃ. Ramaṇīyaṃ vā bhūmibhāganti tiṇagumbādirahitaṃ vivittaṃ abbhokāsabhūmibhāgaṃ. Anāhārāti apaccayā nirupādānā. Sesamettha uttānameva.

Abyākatasuttādivaṇṇanā niṭṭhitā.

3. Tissabrahmāsuttavaṇṇanā

56. Tatiye vivittāni tādisāni pana pariyantāni atidūrāni hontīti āha ‘‘antimapariyantimānī’’ti. Ante bhavāni antimāni, antimāniyeva pariyantimāni. Ubhayenapi atidūrataṃ dasseti. Samannāhāre ṭhapayamānoti indriyaṃ samākārena vattento indriyasamataṃ paṭipādento nāma hoti. Vipassanācittasampayutto samādhi, satipi saṅkhāranimittāvirahe niccanimittādivirahato ‘‘animitto’’ti vuccatīti āha ‘‘animittanti balavavipassanāsamādhi’’nti.

Tissabrahmāsuttavaṇṇanā niṭṭhitā.

4-7. Sīhasenāpatisuttādivaṇṇanā

57-60. Catutthe kucchito ariyo kadariyo. Thaddhamacchariyasadisaṃ hi kucchitaṃ sabbanihīnaṃ natthi sabbakusalānaṃ ādibhūtassa nisedhanato. Sesamettha pañcamādīni ca uttānatthāneva.

Sīhasenāpatisuttādivaṇṇanā niṭṭhitā.

8. Pacalāyamānasuttavaṇṇanā



我来为您直译这段巴利文：
54-55. 第六品第一经明显。第二经中过去生中所生之业即"前业有中的痴为无明,造作为行,欲求为爱,趋向为取,思为有"如是所来的具资具的五种业轮。"现在我的生身不应有"说含识名色六处触受的现在五种果轮。"若有益"即若第一义存在。所以说"生起"。因为它以缘生故称为"生起"。"我舍彼"即以舍彼相应的欲贪,即以从此不再生法性而舍我离。"翠绿"即绿色。以"边"字增语如"林边经边",依止湿草等而灭的意思。"道边"即大道。"岩边"即山。"水边"即水。"或愉悦地面"即无草丛等的空旷地面。"无食"即无缘无取。此余明显。
无记经等注释完毕。
3. 帝须梵天经注释
56. 第三经中该等空闲处成为极远边故说"有最边际"。在边际有为最边,最边即边际。以二者显示极远。"立于专注"即令诸根等相而转即成就根平等。观智相应定,虽有行相不离而由于无常相等不离故称为"无相"故说"无相即强观定"。
帝须梵天经注释完毕。
4-7. 师子将军经等注释
57-60. 第四经中恶圣为悭吝。因为与坚悭相似的恶为一切最下,因阻碍一切善之初故。此余及第五等经明显。
师子将军经等注释完毕。
8. 睡眠经注释

61. Aṭṭhame ālokasaññaṃ manasi kareyyāsīti divā vā rattiṃ vā sūriyapajjotacandamaṇiādīnaṃ ālokaṃ ‘‘āloko’’ti manasi kareyyāsi. Idaṃ vuttaṃ hoti – sūriyacandālokādiṃ divā rattiñca upaladdhaṃ yathāladdhavaseneva manasi kareyyāsi, citte ṭhapeyyāsi. Yathā te subhāvitālokakasiṇassa viya kasiṇāloko yadicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati, yena tattha divāsaññaṃ ṭhapeyyāsi, divā viya vigatathinamiddhova bhaveyyāsīti. Tenāha ‘‘yathā divā tathā ratti’’nti. Iti vivaṭena cetasāti evaṃ apihitena cittena thinamiddhapidhānena apihitattā. Apariyonaddhenāti samantato anonaddhena asañchāditena. Sahobhāsanti sañāṇobhāsaṃ. Thinamiddhavinodanaālokopi vā hotu kasiṇālokopi vā parikammālokopi vā, upakkilesāloko viya sabboyaṃ āloko ñāṇasamuṭṭhānovāti. Yesaṃ akaraṇe puggalo mahājāniyo hoti, tāni avassaṃ kātabbāni. Yāni akātumpi vaṭṭanti, sati samavāye kātabbato tāni karaṇīyānīti āha ‘‘itarāni karaṇīyānī’’ti. Atha vā kattabbāni kammāni karaṇaṃ arahantīti karaṇīyāni. Itarāni kiccānītipi vadanti.

Ādinayappavattā viggāhikakathāti ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi. Cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti (dī. ni. 1.18; ma. ni. 3.41) evaṃpavattā kathā. Tattha sahitaṃ meti (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
61. 第八经中"你应作意光明想"即日间或夜间对太阳光、灯光、月亮、宝石等的光明作"光明"想。这说:对日光月光等日夜所得,应如所得而作意,安立于心。如同你善修光明遍者的遍光,那光明随欲随时在夜间现前,以此你能在其中立日想,如同白天一样无昏沉睡眠。所以说"如白天如是夜晚"。"如是开放心"即如是因无昏沉睡眠覆盖而不覆盖的心。"不遮蔽"即遍无遮覆不覆蔽。"有光"即有智光。或是除昏沉睡眠的光明、遍光、预备光,如同随烦恼光,一切此光即生起智。对不作者人有大损失的,那些必须作。可以不作但因聚合而应作的,那些是应作事,所以说"其他应作事"。或说应作之业值得作为应作事。也说"其他义务"。
"初方式进行争论语"即"你不知此法律,我知此法律,你怎能知此法律,你是邪行者,我是正行者,我合理,你不合理,应先说的后说,应后说的先说,你的惯行颠倒,你的论被责难,你被降服。去求脱论,或若能解释"如是进行的语。其中"我合理"(长部注);;

1.18) mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ, atthayuttaṃ kāraṇayuttanti attho. Sahitanti vā pubbāparāviruddhaṃ. Asahitaṃ teti tuyhaṃ vacanaṃ asahitaṃ asiliṭṭhaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tuyhaṃ dīgharattāciṇṇavasena suppaguṇaṃ, taṃ mayhaṃ ekavacaneneva viparāvattaṃ parivattitvā ṭhitaṃ, na kiñci jānāsīti attho. Āropito te vādoti mayā tava vāde doso āropito. Cara vādappamokkhāyāti dosamocanatthaṃ cara vicara, tattha tattha gantvā sikkhāti attho. Nibbeṭhehi vā sace pahosīti atha sayaṃ pahosi, idāni eva nibbeṭhehīti attho.

Taṇhā sabbaso khīyanti etthāti taṇhāsaṅkhayo, tasmiṃ. Taṇhāsaṅkhayeti ca idaṃ visaye bhummanti āha ‘‘taṃ ārammaṇaṃ katvā’’ti. Vimuttacittatāyāti sabbasaṃkilesehi vippayuttacittatāya. Aparabhāge paṭipadā nāma ariyasaccābhisamayo. Sā sāsanacārigocarā paccattaṃ veditabbatoti āha ‘‘pubbabhāgappaṭipadaṃ saṃkhittena desethāti pucchatī’’ti. Akuppadhammatāya khayavayasaṅkhātaṃ antaṃ atītāti accantā, so eva aparihāyanasabhāvattā accantā niṭṭhā assāti accantaniṭṭhā. Tenāha ‘‘ekantaniṭṭho satataniṭṭhoti attho’’ti. Na hi paṭividdhassa lokuttaradhammassa dassannaṃ kuppannaṃ nāma atthi. Accantameva catūhi yogehi khemo etassa atthīti accantayogakkhemī. Maggabrahmacariyassa vusitattā tassa ca aparihāyanasabhāvattā accantaṃ brahmacārīti accantabrahmacārī. Tenāha ‘‘niccabrahmacārīti attho’’ti. Pariyosānanti maggabrahmacariyapariyapariyosānaṃ vaṭṭadukkhapariyosānañca.

Pañcakkhandhāti pañcupādānakkhandhā. Sakkāyasabbañhi sandhāya idha ‘‘sabbe dhammā’’ti vuttaṃ vipassanāvisayassa adhippetattā. Tasmā āyatanadhātuyopi taggatikā eva daṭṭhabbā. Tenāha bhagavā ‘‘nālaṃ abhinivesāyā’’ti. Na yuttā abhinivesāya ‘‘etaṃ mama, eso me attā’’ti ajjhosānāya. ‘‘Alameva nibbindituṃ alaṃ virajjitu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 

我来为您直译这段巴利文：
(1.18)我的语言合理流畅,义理相应因理相应的意思。或"合理"即前后无矛盾。"你不合理"即你的语言不合理不流畅。"你的惯行颠倒"即你长久修习而熟练的,以我一言即颠倒转变而住,你什么都不知的意思。"你的论被责难"即我于你的论指出过失。"去求脱论"即为脱过失而行走游行,即到处去学的意思。"或若能解释"即如果你自己能,现在就解释的意思。
爱在此全灭为爱尽,于彼。"于爱尽"此为处所位格,所以说"以彼为所缘"。"心解脱性"即与一切烦恼离系的心性。后分行道即现观圣谛。它是教之行处各自应知,所以说"问简略说前分行道"。以不动法性超越称为尽灭的终,即"过彻",由于无退失性故其有过彻完成为过彻完成。所以说"一向完成即恒完成的意思"。因为对已通达的出世间法没有称为动摇的见。过彻地与四轭安稳为其有为过彻轭安。因已住梵行道及其无退失性故过彻地住梵行为过彻梵行者。所以说"常梵行者的意思"。"究竟"即梵行道究竟及轮回苦究竟。
"五蕴"即五取蕴。因此处说"一切法"是指有身一切,因意指观智境。故处界等应见为同趣。所以世尊说"不应执着",不适于执着为"这是我的,这是我我"而执取。如"足以厌离足以离染"等(长部,相应部;

2.124, 128, 134, 143) viya alaṃ-saddo yuttatthopi hotīti āha ‘‘na yuttā’’ti. Sampajjantīti bhavanti. Yadipi ‘‘tatiyā catutthī’’ti idaṃ visuddhidvayaṃ abhiññāpaññā, tassa pana sapaccayanāmarūpadassanabhāvato sati ca paccayapariggahe sapaccayattā aniccanti, nāmarūpassa aniccatāya dukkhaṃ, dukkhañca anattāti atthato lakkhaṇattayaṃ supākaṭameva hotīti āha ‘‘aniccaṃ dukkhaṃ anattāti ñātapariññāya abhijānātī’’ti. Tatheva tīraṇapariññāyāti iminā aniccādibhāvena nālaṃ abhinivesāyāti nāmarūpassa upasaṃharati, na abhiññāpaññānaṃ sambhāradhammānaṃ. Purimāya hi atthato āpannaṃ lakkhaṇattayaṃ gaṇhāti salakkhaṇasallakkhaṇaparattā tassā. Dutiyāya sarūpato tassā lakkhaṇattayāropanavasena sammasanabhāvato. Ekacittakkhaṇikatāya abhinipātamattatāya ca appamattakampi. Rūpapariggahassa oḷārikabhāvato arūpapariggahaṃ dasseti. Dassento ca vedanāya āsannabhāvato, visesato sukhasārāgitāya, bhavassādagadhitamānasatāya ca therassa vedanāvasena nibbattetvā dasseti.

Khayavirāgoti khayasaṅkhāto virāgo saṅkhārānaṃ palujjanā. Yaṃ āgamma sabbaso saṅkhārehi virajjanā hoti, taṃ nibbānaṃ accantavirāgo. Nirodhānupassimhipīti nirodhānupassipadepi. Eseva nayoti atidisitvā taṃ ekadesena vivaranto ‘‘nirodhopi hi…pe… duvidhoyevā’’ti āha. Khandhānaṃ pariccajanaṃ tappaṭibaddhakilesappahānavasenāti yenākārena vipassanā kilese pajahati, tenākārena taṃnimittakkhandhe ca pajahatīti vattabbataṃ arahatīti āha ‘‘sā hi…pe… vossajjatī’’ti. Ārammaṇatoti kiccasādhanavasena ārammaṇakaraṇato. Evañhi maggato aññesaṃ nibbānārammaṇānaṃ pakkhandanavossaggābhāvo siddhova hoti. Pariccajanena pakkhandanena cāti dvīhipi vā kāraṇehi. Soti maggo. Sabbesaṃ khandhānaṃ vossajjanaṃ tappaṭibaddhasaṃkilesappahānena daṭṭhabbaṃ. Yasmā vā vipassanācittaṃ pakkhandatīti maggasampayuttacittaṃ sandhāyāha. Maggo ca samucchedavasena kilese khandhe ca pariccajati, tasmā yathākkamaṃ vipassanāmaggānañca vasena pakkhandanapariccāgavossaggāpi veditabbā. Tadubhayasamaṅgīti vipassanāsamaṅgī maggasamaṅgī ca. ‘‘Aniccānupassanāya niccasaññaṃ pajahatī’’tiādivacanato (paṭi. ma. 1.52) hi yathā vipassanāya kilesānaṃ pariccāgappaṭinissaggo labbhati, evaṃ āyatiṃ tehi kilesehi uppādetabbakkhandhānampi pariccāgapaṭinissaggo vattabbo. Pakkhandanapaṭinissaggo pana magge labbhamānāya ekantakāraṇabhūtāya vuṭṭhānagāminivipassanāya vasena veditabbo. Magge pana tadubhayampi ñāyāgatameva nippariyāyatova labbhamānattā. Tenāha ‘‘tadubhayasamaṅgīpuggalo’’tiādi. Pucchantassa ajjhāsayavasena ‘‘na kiñci loke upādiyatī’’ti ettha kāmupādānavasena upādiyanaṃ paṭikkhipatīti āha ‘‘taṇhāvasena na upādiyatī’’ti. Taṇhāvasena vā asati upādiyane diṭṭhivasena upādiyanaṃ anavakāsamevāti ‘‘taṇhāvasena’’icceva vuttaṃ. Na parāmasatīti nādiyati. Diṭṭhiparāmāsavasena vā ‘‘nicca’’ntiādinā na parāmasati. Saṃkhitteneva kathesīti tassa ajjhāsayavasena papañcaṃ akatvā kathesi.

Pacalāyamānasuttavaṇṇanā niṭṭhitā.

9. Mettasuttavaṇṇanā



我来为您直译这段巴利文：
(2.124,128,134,143)中一样"足"字也有适合义,所以说"不适"。"成就"即成为。虽然"第三第四"此二清净是胜智慧,但因其为见有缘名色性,且于摄取缘时因有缘故无常,因名色无常故苦,苦即无我,实际上三相很明显,所以说"以知遍知了知无常苦无我"。"如是以度遍知"即以此无常等性质而对名色摄引"不应执着",不是对胜智慧的资粮法。因为前者取已实际达到的三相,因其为自相共相观察性。后者因以直接加上该三相方式思惟故。因一心刹那和仅击打性故极少。因色摄取的粗显性而显示无色摄取。显示时因近于受,特别是乐味贪着,且心着于有味故,以长老的受显示生起。
"灭离"即称为灭的离即诸行的毁坏。依止彼而一切行离贪为涅槃究竟离。"于灭观者亦"即于灭观句亦。"此即方法"即指示后以一分开显说"因为灭...二种"。"蕴的舍弃以舍彼相应烦恼"即以观以何行相舍烦恼,也以该行相舍那特相蕴应当说,所以说"因为她...舍"。"从所缘"即从作用成就的所缘作。如是从道别的涅槃所缘的倾向舍离即成就。"以舍弃和倾向"即以二因。"彼"即道。应见一切蕴的舍弃以舍彼相应烦恼。或因观心倾向说是道相应心。道以断绝方式舍烦恼和蕴,故应知依次依观和道的倾向舍离。"俱足二者"即俱足观及道。因"以无常观舍常想"等语故,如观有烦恼的舍弃还舍,如是未来由彼烦恼所生蕴的舍弃还舍亦应说。倾向还舍则依获得道的必然因出起行观应知。于道则二者皆依正理已至无譬喻性故得。所以说"俱足二者之人"等。依问者意乐于"不于世间执取任何"此中否定以爱执取,所以说"不以爱执取"。或以爱无执取时以见执取即无机会故只说"以爱"。"不执著"即不取。或以见执取方式不以"常"等执著。"简略而说"即依他意乐不作广说而说。
睡眠经注释完毕。
9. 慈经注释

62. Navame mā, bhikkhave, puññānanti (itivu. aṭṭha. 62) ettha māti paṭisedhe nipāto. Puñña-saddo ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.80) puññaphale āgato. ‘‘Avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharotī’’tiādīsu (saṃ. ni. 2.51) kāmarūpāvacarasucaritesu. ‘‘Puññūpagaṃ hoti viññāṇa’’ntiādīsu (saṃ. ni. 2.51) sugativisesabhūte upapattibhave. ‘‘Tīṇimāni, bhikkhave, puññakiriyavatthūni dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthū’’tiādīsu (itivu. 60; dī. ni. 3.305; a. ni. 8.36) kusalacetanāyaṃ. Idha pana tebhūmakakusaladhamme veditabbo. Bhāyitthāti ettha duvidhaṃ bhayaṃ ñāṇabhayaṃ, sārajjabhayanti. Tattha ‘‘yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjantī’’ti (a. ni. 4.33) āgataṃ ñāṇabhayaṃ. ‘‘Ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso’’tiādīsu (dī. ni. 2.318) āgataṃ sārajjabhayaṃ. Idhāpi sārajjabhayameva. Ayañhettha attho – bhikkhave, dīgharattaṃ kāyavacīsaṃyamo vattappaṭivattapūraṇaṃ ekāsanaṃ ekaseyyaṃ indriyadamo dhutadhammehi cittassa niggaho satisampajaññaṃ kammaṭṭhānānuyogavasena vīriyārambhoti evamādīni yāni bhikkhunā nirantaraṃ pavattetabbāni puññāni, tehi mā bhāyittha, mā bhayaṃ santāsaṃ āpajjittha. Ekaccassa diṭṭhadhammasukhassa uparodhabhayena samparāyikanibbānasukhadāyakehi puññehi mā bhāyitthāti. Nissakke idaṃ sāmivacanaṃ.

Idāni tato abhāyitabbabhāve kāraṇaṃ dassento ‘‘sukhasseta’’ntiādimāha. Tattha sukha-saddo ‘‘sukho buddhānamuppādo, sukhā virāgatā loke’’tiādīsu (dha. pa. 194) sukhamūle āgato. ‘‘Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) sukhārammaṇe. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’tiādīsu (ma. ni. 3.255) sukhapaccayaṭṭhāne. ‘‘Sukho puññassa uccayo’’tiādīsu (dha. pa. 118) sukhahetumhi. ‘‘Diṭṭhadhammasukhavihārā ete dhammā’’tiādīsu (ma. ni. 1.82) abyāpajje. ‘‘Nibbānaṃ paramaṃ sukha’’ntiādīsu (ma. ni. 2.215; dha. pa. 203, 204) nibbāne. ‘‘Sukhassa ca pahānā’’tiādīsu (dī. ni. 1.232; ma. ni. 1.271; saṃ. ni. 2.152) sukhavedanāyaṃ. ‘‘Adukkhamasukhaṃ santaṃ, sukhamicceva bhāsita’’ntiādīsu (saṃ. ni. 4.253; itivu. 53) upekkhāvedanāyaṃ. ‘‘Dvepi mayā, ānanda, vedanā vuttā pariyāyena sukhā vedanā dukkhā vedanā’’tiādīsu (ma. ni. 

我来为您直译这段巴利文：
62. 第九经中"诸比丘，不要"此中"不要"是否定词。"福"字在"诸比丘，因受持诸善法故如是此福增长"等(长部)中来为福果。在"诸比丘，此无明所趣人若造作福行"等(相应部)中为欲色界善行。在"识成为福趣"等(相应部)中为善趣特殊的生有。在"诸比丘，此三福业事:施所成福业事、戒所成福业事、修所成福业事"等(如是语、长部、增支部)中为善思。此处则应知为三界善法。"怖畏"此中有二种怖:智怖与畏缩怖。其中"诸比丘，彼等长寿、端正、多乐、住高殿堂久住的诸天,他们听闻如来说法多数生怖、悚惧、恐怖"等(增支部)而来的智怖。"实有怖,有战栗,有身毛竖立"等(长部)而来的畏缩怖。此处也是畏缩怖。此中此义:诸比丘,长时身语防护、圆满行与随行、一座食、一卧处、根防护、以头陀法制心、念正知、依修习业处而发勤等如是诸福应比丘相续行,勿怖彼等,勿生怖畏恐怖。某些因怖畏损害现法乐故,勿怖舍离而能与来世涅槃乐的诸福。此为从格的所有格语。
现在为显示不应怖彼的原因而说"此乐"等。其中乐字在"诸佛生起乐,离染于世乐"等(法句)中来为乐根。在"摩诃利,因为色是乐、随乐、乐所入"等(相应部)中为乐所缘。在"诸比丘,以说不易达到天界如是乐"等(中部)中为乐因处。在"积福乐"等(法句)中为乐因。在"此等法为现法乐住"等(中部)中为无恼。在"涅槃最乐"等(中部、法句)中为涅槃。在"舍乐"等(长部、中部、相应部)中为乐受。在"不苦不乐寂静说为乐"等(相应部、如是语)中为舍受。在"阿难,我以方便说二受:乐受、苦受"等(中部);;

2.89) iṭṭhasukhesu. ‘‘Sukho vipāko puññāna’’ntiādīsu (peṭako. 23) iṭṭhavipāke. Idhāpi iṭṭhavipāke eva daṭṭhabbo. Iṭṭhassātiādīsu icchitabbato ceva aniṭṭhappaṭipakkhato ca iṭṭhassa. Kamanīyato manasmiñca kamanato pavisanato kantassa. Piyāyitabbato santappanato ca piyassa. Mananīyato manassa vaḍḍhanato ca manāpassāti attho veditabbo. Yadidaṃ puññānīti puññānīti yadidaṃ vacanaṃ, etaṃ sukhassa iṭṭhassa vipākassa adhivacanaṃ nāmaṃ. Sukhassetaṃ yadidaṃ puññānīti phalena kāraṇassa abhedopacāraṃ vadati. Tena katūpacitānaṃ puññānaṃ avassaṃbhāviphalaṃ sutvā appamattena sakkaccaṃ puññāni kattabbānīti puññakiriyāyaṃ niyojeti, ādarañca nesaṃ tattha uppādeti.

Idāni attanā sunettakāle katena puññakammena dīgharattaṃ paccanubhūtaṃ bhavantarappaṭicchannaṃ uḷārataraṃ puññavipākaṃ udāharitvā tamatthaṃ pākaṭataraṃ karonto ‘‘abhijānāmi kho panāha’’ntiādimāha. Tattha abhijānāmīti abhivisiṭṭhena ñāṇena jānāmi, paccakkhato bujjhāmi. Dīgharattanti cirakālaṃ. Puññānanti dānādīnaṃ kusaladhammānaṃ. Satta vassānīti satta saṃvaccharāni. Mettacittanti mijjatīti mettā, siniyhatīti attho. Mitte bhavā, mittassa vā esā pavattītipi mettā. Lakkhaṇādito pana hitākārappavattilakkhaṇā, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Mettacittaṃ bhāvetvāti mettāsahagataṃ cittaṃ, cittasīsena samādhi vuttoti mettāsamādhiṃ metābrahmavihāraṃ uppādetvā ceva vaḍḍhetvā ca.

Satta saṃvaṭṭavivaṭṭakappeti satta mahākappe. Saṃvaṭṭavivaṭṭaggahaṇeneva hi saṃvaṭṭaṭṭhāyivivaṭṭaṭṭhāyinopi gahitā. Imaṃ lokanti kāmalokaṃ. Saṃvaṭṭamāne sudanti saṃvaṭṭamāne, sudanti nipātamattaṃ, vipajjamāneti attho. ‘‘Varasaṃvattaṭṭhāne suda’’ntipi paṭhanti. Kappeti kāle. Kappasīsena hi kālo vutto, kāle khīyamāne sabbopi khīyateva. Yathāha – ‘‘kālo ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.

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(2.89)中为悦乐。在"福业果报乐"等(藏要)中为悦报。此处也应见为悦报。在"悦"等中因应欲求及与不悦相反故为悦。因可爱及于意进入故为可意。因应爱及满足故为爱。因应意及增长意故,应知可意的意思。"即是福"即"福"此语,是乐悦果报的别名称谓。"乐即是福"说以果无别于因。由此闻已作集诸福之必然果报,不放逸者应恭敬作诸福而令他们于彼生起敬重。
现在以己苏内多时所作福业长时所受、生有所隐、殊胜福报为例而使此义更明显而说"我确实忆知"等。其中"忆知"即以殊胜智知,现见觉悟。"长时"即久时。"福"即布施等善法。"七年"即七岁。"慈心"即友善,即亲爱义。生于友,或此为友之行亦为慈。从相等则以利益行相为相,以引利为味,以除恨为现起,以见有情可意为足处。无嗔为其成就,生爱为过失。"修慈心"即具慈之心,以心为首说定即生起及增长慈定慈梵住。
"七成坏劫"即七大劫。因取成坏即取成住坏住。"此世"即欲界。"正坏时"即正坏,此为助词,即毁坏义。也读作"正于胜成住处"。"劫"即时。以劫为首说时,时尽一切亦尽。如说:"时吞诸有情,一切与己俱"(本生。

2.190). ‘‘Ābhassarūpago homī’’ti vuttattā tejosaṃvaṭṭavasenettha kappavuṭṭhānaṃ veditabbaṃ. Ābhassarūpagoti tattha paṭisandhiggahaṇavasena ābhassarabrahmalokaṃ upagacchāmīti ābhassarūpago homi. Vivaṭṭamāneti saṇṭhahamāneti attho. Suññaṃ brahmavimānaṃ upapajjāmīti kassaci sattassa tattha nibbattassa abhāvato suññaṃ yaṃ paṭhamajjhānabhūmisaṅkhātaṃ brahmavimānaṃ ādito nibbattati, taṃ paṭisandhiggahaṇavasena upapajjāmi upemi.

Brahmāti kāmāvacarasattehi visiṭṭhaṭṭhena tathā tathā brūhitaguṇatāya brahmavihārato nibbattanaṭṭhena ca brahmā. Brahmapārisajjabrahmapurohitehi mahanto brahmāti mahābrahmā, tato eva te abhibhavitvā ṭhitattā abhibhū. Tehi na kenacipi guṇena abhibhūtoti anabhibhūto. Aññadatthūti ekaṃsavacane nipāto. Dassanato daso, atītānāgatapaccuppannānaṃ dassanasamattho abhiññāñāṇena passitabbaṃ passāmīti attho. Sesabrahmānaṃ iddhipādabhāvanābalena attano cittañca mama vase vattemīti vasavattī homīti yojetabbaṃ. Tadā kira bodhisatto aṭṭhasamāpattilābhīpi samāno tathā sattahitaṃ attano pāramipūraṇañca olokento tāsu eva dvīsu jhānabhūmīsu nikanti uppādetvā mettābrahmavihāravasena aparāparaṃ saṃsari. Tena vuttaṃ ‘‘satta vassāni…pe… vasavattī’’ti.

Evaṃ bhagavā rūpāvacarapuññassa vipākamahantataṃ pakāsetvā idāni kāmāvacarapuññassapi vipākaṃ dassento ‘‘chattiṃsakkhattu’’ntiādimāha. Tattha sakko ahosinti chattiṃsakkhattuṃ chattiṃsavāre aññattha anupapajjitvā nirantaraṃ sakko devānamindo tāvatiṃsadevarājā ahosiṃ. Rājā ahosintiādīsu catūhi acchariyadhammehi catūhi saṅgahavatthūhi ca lokaṃ rañjetīti rājā. Cakkaratanaṃ vatteti, catūhi sampatticakkehi vattati, tehi ca paraṃ vatteti, parahitāya ca iriyāpathacakkānaṃ vatto etasmiṃ atthīti cakkavattī. ‘‘Rājā’’ti cettha sāmaññaṃ, ‘‘cakkavattī’’ti visesaṃ. Dhammena caratīti dhammiko, ñāyena samena vattatīti attho. Dhammeneva rajjaṃ labhitvā rājā jātoti dhammarājā, dasavidhe kusaladhamme agarahite ca rājadhamme niyuttoti dhammiko. Tena ca dhammena sakalaṃ lokaṃ rañjetīti dhammarājā. Parahitadhammakaraṇena vā dhammiko, attahitadhammakaraṇena dhammarājā. Yasmā cakkavattī dhammena ñāyena rajjaṃ adhigacchati, na adhammena, tasmā vuttaṃ ‘‘dhammena laddharajjattā dhammarājā’’ti.


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因说"往生光音"故,应知此中依火坏而说劫住。"往生光音"即依取结生而往光音梵天界故为往生光音。"正开展"即正形成义。"生于空梵天宫"即因无任何有情生彼故空,最初生起的初禅地所说梵天宫,依取结生而生往彼。
"梵"即因殊胜于欲界有情,如是增长诸德,及从梵住生故为梵。因大于梵众梵辅故为大梵,正因如是胜彼等而住故为胜主。不为彼等任何德所胜故为无能胜。"确实"为决定语助词。见故为见,即能以神通智见应见的过去未来现在义。应配释余梵依修习神足力"我令自心随我欲转"故为自在。据说彼时菩萨虽得八定,如是观察利益有情及圆满自己诸波罗蜜,于彼二禅地生欲,依慈梵住而一再轮回。故说"七年...自在"。
如是世尊显示色界福报之大已,现在为显示欲界福报而说"三十六次"等。其中"为帝释"即三十六次三十六回不生他处而相续为帝释天主三十三天王。在"为王"等中,以四稀有法及四摄事悦世间故为王。转动轮宝,以四种圆满轮而转,以彼等转他,为利他而有威仪轮转故为转轮王。此中"王"为总称,"转轮王"为特称。如法而行故为如法,依正理平等而行义。依法得王位而为王故为法王,从事十善法及无过之王法故为如法。以彼法悦一切世间故为法王。或以作他利之法故为如法,以作自利之法故为法王。因转轮王以法正理得王位,非不以法,故说"因如法得王位故为法王"。


Catūsu disāsu samuddapariyosānatāya cāturantā nāma tattha tattha dīpe mahāpathavīti āha ‘‘puratthima…pe… issaro’’ti. Vijitāvīti vijetabbassa vijitavā, kāmakodhādikassa abbhantarassa paṭirājabhūtassa bāhirassa ca arigaṇassa vijayī vijinitvā ṭhitoti attho. Kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā ‘‘vijitasaṅgāmo’’ti vuttaṃ. Janapado vā catubbidhaacchariyadhammena samannāgato asmiṃ rājini thāvariyaṃ kenaci asaṃhāriyaṃ daḷhabhattibhāvaṃ patto, janapade vā attano dhammikāya paṭipattiyā thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. Caṇḍassa hi rañño balidaṇḍādīhi lokaṃ pīḷayato manussā majjhimajanapadaṃ chaḍḍetvā pabbatasamuddatīrakandarādīni nissāya paccante vāsaṃ kappenti. Atimudukassa rañño corehi sāhasikadhanavilopapīḷitā manussā paccantaṃ pahāya janapadamajjhe vāsaṃ kappenti. Iti evarūpe rājini janapado thirabhāvaṃ na pāpuṇāti.

Sattaratanasamannāgatoti cakkaratanādīhi sattahi ratanehi samupeto. Tesu hi rājā cakkavattī cakkaratanena ajitaṃ jināti, hatthiassaratanehi vijite sukheneva anuvicarati, pariṇāyakaratanena vijitamanurakkhati, avasesehi upabhogasukhamanubhavati. Paṭhamena cassa ussāhasattiyogo, pacchimena mantasattiyogo, hatthiassagahapatiratanehi pabhusattiyogo suparipuṇṇo hoti. Itthimaṇiratanehi upabhogasukhamanubhavati, sesehi issariyasukhaṃ. Visesato cassa purimāni tīṇi adosakusalamūlajanitakammānubhāvena sampajjanti, majjhimāni alobhakusalamūlajanitakammānubhāvena, pacchimamekaṃ amohakusalamūlajanitakammānubhāvenāti.

Sūrāti sattivanto, nibbhayāti atthoti āha ‘‘abhīruno’’ti. Aṅganti kāraṇaṃ. Yena kāraṇena ‘‘vīrā’’ti vucceyyuṃ, taṃ vīraṅgaṃ. Tenāha ‘‘vīriyassetaṃ nāma’’nti. Yāva cakkavāḷapabbatā cakkassa vattanato ‘‘cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyanta’’nti vuttaṃ. Adaṇḍenāti iminā dhanadaṇḍassa sarīradaṇḍassa ca akaraṇaṃ vuttaṃ. Asatthenāti iminā pana senāya yujjhanassāti tadubhayaṃ dassetuṃ ‘‘na daṇḍenā’’tiādi vuttaṃ. Idaṃ vuttaṃ hoti – ye katāparādhe satte satampi sahassampi gaṇhanti, te dhanadaṇḍena rajjaṃ kārenti. Ye chejjabhejjaṃ anusāsanti, te satthadaṇḍena. Ahaṃ pana duvidhampi daṇḍaṃ pahāya adaṇḍena ajjhāvasiṃ. Ye ekatodhārādinā satthena paraṃ viheṭhenti, te satthena rajjaṃ kārenti nāma. Ahaṃ pana satthena khuddakamakkhikāya pivanamattampi lohitaṃ kassaci anuppādetvā dhammeneva ‘‘ehi kho, mahārājā’’ti evaṃ paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhijinitvā ajjhāvasiṃ, abhivijinitvā sāmī hutvā vasinti.

Iti bhagavā attānaṃ kāyasakkhiṃ katvā puññānaṃ vipākamahantataṃ pakāsetvā idāni tamevatthaṃ gāthābandhanena dassento ‘‘passa, puññānaṃ vipāka’’ntiādimāha. Sukhesinoti ālapanavacanametaṃ, tena sukhapariyesake satte āmanteti. Pāḷiyaṃ pana ‘‘passathā’’ti vattabbe ‘‘passā’’ti vacanabyattayo katoti daṭṭhabbo. Manussānaṃ ure satthaṃ ṭhapetvā icchitadhanaharaṇādinā vā sāhasakāritāya sāhasikā, tesaṃ kammaṃ sāhasikakammaṃ. Pathaviyā issaro pathabyoti āha ‘‘puthavisāmiko’’ti.

Mettasuttavaṇṇanā niṭṭhitā.

10. Bhariyāsuttavaṇṇanā



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因四方以海为边际故名四边,在彼彼洲的大地,故说"东方...主"。"胜利者"即胜应胜者,征服内在欲怒等及外在敌军等对王之敌而住立义。虽转轮王无任何战争,但因战争所应成就的胜利成就故说"胜战者"。或以四种稀有法具足,民众对此王得不可动摇、不可夺取的坚固信,或于民众以自己如法行而得坚固为得民众坚固。因暴恶王以税赋刑罚等逼迫世间,人们舍中国而依山海岸洞窟等住于边地。因过软弱王,人们为盗贼暴力掠夺财物所逼害,舍边地而住于国中。如是此类王时民众不得坚固。
"具足七宝"即具备轮宝等七宝。其中转轮王以轮宝胜未胜,以象马宝安乐巡行所胜,以主藏臣宝守护所胜,以余宝受用乐。以第一为精进力相应,以后为智力相应,以象马居士宝为势力相应圆满。以女宝珠宝受用乐,以余受自在乐。特别是其前三由无嗔善根所生业威力而成就,中三由无贪善根所生业威力,最后一由无痴善根所生业威力。
"勇敢"即有力,"无畏"义,故说"不怖者"。"相"即因。由此因说"勇士",此为勇相。故说"此为勇力之名"。因轮转至轮围山故说"以轮围山为界而住立海边"。"以不用棒"此说不用财罚及身罚。"以不用刀"此说二者以显示"非以棒"等。此所说是:对犯罪者取百或千者,彼等以财罚治国。宣判割截者,彼等以刀罚。我则舍二种罚以不用棒而住。以单刃等刀害他者,彼等名以刀治国。我则不以刀使任何人生如小蚊饮量之血,唯以法为"来此,大王"如是为对王所接受而来,征服所说大地而住,征胜为主而住。
如是世尊以己为身证显示福报之大已,现在以偈颂显示彼义而说"看福报"等。"求乐者"此为呼格语,以此呼唤求乐诸有情。于圣典中应说"看"而说"看",应见为语词变化。于人胸前置刀或以夺取所欲财等暴力行为为暴恶,彼业为暴恶业。地之主为地主,故说"地主"。
慈经注释终
10. 妻经注释

63. Dasame uccāsaddā mahāsaddā uddhaṃ uggatattā uccaṃ patthaṭattā mahantaṃ avinibbhogaṃ vinibhuñjitvā gahetuṃ asakkuṇeyyaṃ saddaṃ karontā vadanti. Vacīghosopi hi bahūhi ekajjhaṃ pavattito atthato ca saddato ca duravabodho kevalaṃ mahānigghoso eva hutvā sotapathamāgacchati. Macchavilopeti macche vilumpitvā viya gahaṇe, macchānaṃ vā vilumpane. Kevaṭṭānañhi macchapacchiṭṭhapitaṭṭhāne mahājano sannipatitvā ‘‘idha aññaṃ ekaṃ macchaṃ dehi, ekaṃ macchaphālaṃ dehi, etassa te mahā dinno, mayhaṃ khuddako’’ti evaṃ uccāsaddamahāsaddaṃ karonti. Taṃ sandhāyetaṃ vuttaṃ ‘‘kevaṭṭānaṃ macchapacchiṃ otāretvā ṭhitaṭṭhāne’’ti. Macchaggahaṇatthaṃ jāle pakkhittepi tasmiṃ ṭhāne kevaṭṭā ceva aññe ca ‘‘paviṭṭho na paviṭṭho , gahito na gahito’’ti mahāsaddaṃ karonti. Taṃ sandhāyetaṃ vuttaṃ ‘‘jāle vā…pe… mahāsaddo hotī’’ti. Kattabbavattanti pādaparikammādikattabbakiccaṃ. Kharāti cittena vācāya ca kakkhaḷā. Sesamettha uttānameva.

Bhariyāsuttavaṇṇanā niṭṭhitā.

11. Kodhanasuttavaṇṇanā

64. Ekādasame sapattakaraṇāti vā sapattehi kātabbā. Kodhananti kujjhanasīlaṃ. Kodhanoyanti kujjhano ayaṃ. Ayanti ca nipātamattaṃ. Kodhaparetoti kodhena anugato, parābhibhūto vā. Dubbaṇṇova hotīti pakatiyā vaṇṇavāpi alaṅkatappaṭiyattopi mukhavikārādivasena virūpo eva hoti. Etarahi āyatiñcāti kodhābhibhūtassa ekantamidaṃ phalanti dīpetuṃ ‘‘dubbaṇṇovā’’ti avadhāraṇaṃ katvā puna ‘‘kodhābhibhūto’’ti vuttaṃ.

Ayasabhāvanti akittimabhāvaṃ. Attano paresañca anatthaṃ janetīti anatthajanano. Antaratoti abbhantarato, cittato vā. Taṃ jano nāvabujjhatīti kodhasaṅkhātaṃ antarato abbhantare attano citteyeva jātaṃ anatthajananacittappakopanādibhayaṃ bhayahetuṃ ayaṃ bālamahājano na jānāti. Yanti yattha. Bhummatthe hi etaṃ paccattavacanaṃ. Yasmiṃ kāle kodho sahate naraṃ, andhatamaṃ tadā hotīti sambandho. Yanti vā kāraṇavacanaṃ, yasmā kodho uppajjamāno naraṃ sahate abhibhavati, tasmā andhatamaṃ tadā hoti, yadā kuddhoti attho yaṃ-taṃ-saddānaṃ ekantasambandhabhāvato. Atha vā yanti kiriyāparāmasanaṃ. Sahateti yadetaṃ kodhassa sahanaṃ abhibhavanaṃ, etaṃ andhatamaṃ bhavananti attho. Atha vā yaṃ naraṃ kodho sahate abhibhavati, tassa andhatamaṃ tadā hoti. Tato ca kuddho atthaṃ na jānāti, kuddho dhammaṃ na passatīti.

Bhūnaṃ vuccati vuddhi, tassa hananaṃ ghāto etesanti bhūnahaccāni. Tenāha ‘‘hatavuddhīnī’’ti. Dama-saddena vuttamevatthaṃ vibhāvetuṃ paññāvīriyena diṭṭhiyāti vuttanti dassento ‘‘katarena damenā’’tiādimāha. Anekattho hi dama-saddo. ‘‘Saccena danto damasā upeto, vedantagū vusitabrahmacariyo’’ti (saṃ. ni. 1.195; su. ni. 467) ettha hi indriyasaṃvaro damoti vutto ‘‘manacchaṭṭhāni indriyāni dametī’’ti katvā. ‘‘Yadi saccā damā cāgā, khantyā bhiyyodha vijjatī’’ti (saṃ. ni. 1.246; su. ni. 191) ettha paññā damo ‘‘saṃkilesaṃ dameti pajahatī’’ti katvā. ‘‘Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’’ti (saṃ. ni. 

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63. 第十经中"高声大声"即因向上升起故高,因广泛故大,作不可分割取用的声音而说。因为言语声音也由多人同时发出时,从义和声难以了解,只是成为大噪音而入耳道。"抢鱼"即如抢夺而取鱼,或抢夺鱼。因为在渔夫放置鱼篮处大众聚集说"这里再给一条鱼,给一块鱼片,给他大的,给我小的"如是作高声大声。关于此说"在渔夫放下鱼篮处"。为取鱼投网时,在该处渔夫及他人"进去了没进去,抓到了没抓到"作大声。关于此说"或在网...有大声"。"所作事"即洗足等应作之事。"粗恶"即以心和语粗暴。此中余者显明。
妻经注释终
11. 忿怒经注释
64. 第十一经中"作敌对"或为敌所作。"忿怒"即忿怒性。"其忿怒"即此忿怒者。"其"为助词。"忿怒所制"即为忿怒随从,或为征服。"成丑貌"即虽本来端正装饰庄严也以变面等方式成丑。"现在及未来"为显示忿怒所制者此定为果报,而以"成丑貌"加限定词后又说"忿怒所制"。
"无名性"即无声誉性。"生非义"即生自己和他人之非义。"内在"即从内,或从心。"彼众不知"即此愚众不知此名为忿怒在内心所生的非义、恼心等怖畏因。"其"即于彼。此为处所的主格语。当忿怒征服人时,尔时成黑暗为关联。或"其"为因缘语,因忿怒生起征服人,故尔时成黑暗,即当忿时义,因其彼词定相关故。或"其"为行为指涉。"征服"即此忿怒之征服征胜,此成黑暗义。或忿怒征服何人,彼尔时成黑暗。从此而忿者不知义,忿者不见法。
"损坏"说增长,其破坏为破增长者。故说"破坏增长"。为明说调御词之义而说以慧精进见,而显示"以何调御"等。因调御字有多义。在"以谛调御具调御,达智者住梵行已竟"(相应部,经集)此中调御说为根防护,因说"调御意为第六的诸根"。在"若以谛调御舍,忍在此更多"(相应部,经集)此中调御为慧,因说"调御除染污"。在"以施调御自制以谛语有福,有福之来"(相应部)

4.365) ettha uposathakammaṃ damo ‘‘upavasanavasena kāyakammādīni dametī’’ti katvā. ‘‘Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapadantare viharitu’’nti (ma. ni. 3.396; saṃ. ni. 4.88) ettha adhivāsanakkhanti damo ‘‘kodhūpanāhamakkhādike dameti vinodetī’’ti katvā. ‘‘Na mānakāmassa damo idhatthi, na monamatthi asamāhitassā’’ti (saṃ. ni. 1.9) ettha abhisambojjhaṅgādiko samādhipakkhiko dhammo damo ‘‘dammati cittaṃ etenā’’ti katvā. Idhāpi ‘‘taṃ damena samucchinde, paññāvīriyena diṭṭhiyā’’ti vacanato dama-saddena paññāvīriyadiṭṭhiyo vuttā.

Kodhanasuttavaṇṇanā niṭṭhitā.

Abyākatavaggavaṇṇanā niṭṭhitā.

7. Mahāvaggo

1-2. Hiriottappasuttādivaṇṇanā

65-66. Sattamassa paṭhamaṃ uttānameva. Dutiye tayo saṃvaṭṭāti āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti tayo saṃvaṭṭā. Tisso saṃvaṭṭasīmāti ābhassarā, subhakiṇhā, vehapphalāti tisso saṃvaṭṭasīmā. Yadā hi kappo tejena saṃvaṭṭati vinassati, tadā ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, tadā subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, tadā vehapphalato heṭṭhā vāyunā viddhaṃsati. Vitthārato pana sadāpi ekaṃ buddhakkhettaṃ vinassati. Buddhakkhettaṃ nāma tividhaṃ hoti jātikkhettaṃ āṇākkhettaṃ visayakkhettanti. Tattha jātikkhettaṃ nāma dasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhigahaṇādīsu kampati. Āṇākkhettaṃ koṭisahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo; su. ni. 224 ādayo) khandhaparittaṃ (a. ni. 4.67; cūḷava. 251) dhajaggaparittaṃ (saṃ. ni. 1.249). Āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo), moraparittanti (jā. 1.

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(4.365)此中调御为布萨业,因说"以守持方式调御身业等"。在"富楞那,你具足此调御寂静能住于西那波罗(Sunāparanta)边地否"(中部、相应部)此中调御为忍耐,因说"调御除忿、覆、恼等"。在"此中无爱慢者调御,无定者无智"(相应部)此中调御为等觉支等定分法,因说"以此调御心"。此中也因说"以调御断彼,以慧精进见"故调御字说为慧精进见。
忿怒经注释终
未分别品注释终
7. 大品
1-2. 惭愧经等注释
65-66. 第七品第一经显明。第二经中"三坏"即水坏、火坏、风坏三坏。"三坏边际"即光音、遍净、广果三坏边际。因为当劫以火坏灭时,从光音以下为火烧。当以水坏时,从遍净以下为水融。当以风坏时,从广果以下为风毁。但从广处恒常坏一佛田。佛田名有三种:生田、令田、境田。其中生田名以十千轮围为边际,即如来结生等时震动者。令田以百千俱胝轮围为边际,即宝经(小诵、经集)、蕴护卫(增支部、小品)、幢顶护卫(相应部)、阿吒那提护卫(长部)、孔雀护卫(本生)等;

2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. Visayakkhettaṃ anantamaparimāṇaṃ, yaṃ ‘‘yāvatā vā pana ākaṅkheyyā’’ti vuttaṃ. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati. Tasmiṃ pana vinassante jātikkhettaṃ vinaṭṭhameva hoti. Vinassantañca ekatova vinassati, saṇṭhahantampi ekatova saṇṭhahati.

Tīṇi saṃvaṭṭamūlānīti rāgadosamohasaṅkhātāni tīṇi saṃvaṭṭakāraṇāni. Rāgādīsu hi akusalamūlesu ussannesu loko vinassati. Tathā hi rāge ussannatare agginā vinassati, dose ussannatare udakena, mohe ussannatare vātena. Keci pana ‘‘dose ussannatare agginā, rāge udakenā’’ti vadanti.

Tīṇi kolāhalānīti kappakolāhalaṃ, buddhakolāhalaṃ, cakkavattikolāhalanti tīṇi kolāhalāni. Tattha ‘‘vassasatasahassamatthake kappuṭṭhānaṃ nāma bhavissatī’’tiādinā devatāhi ugghositasaddo kappakolāhalaṃ nāma hoti. ‘‘Ito vassasatasahassamatthake loko vinassissati, mettaṃ, mārisā, bhāvetha karuṇaṃ muditaṃ upekkha’’nti manussapathe devatā ghosantiyo caranti. ‘‘Vassasahassamatthake buddho uppajjissatī’’ti buddhakolāhalaṃ nāma hoti. ‘‘Ito vassasahassamatthake buddho uppajjitvā dhammānudhammappaṭipanno saṅgharatanena parivārito dhammaṃ desento vicarissatī’’ti devatā ugghosanti. ‘‘Vassasatamatthake pana cakkavattī uppajjissatī’’ti cakkavattikolāhalaṃ nāma hoti. ‘‘Ito vassasatamatthake sattaratanasampanno cātuddīpissaro sahassaparivāro vehāsaṅgamo cakkavattī rājā uppajjissatī’’ti devatā ugghosanti.

Aciraṭṭhena na dhuvāti udakabubbuḷādayo viya na ciraṭṭhāyitāya dhuvabhāvarahitā. Assāsarahitāti supinake pītapānīyaṃ viya anulittacandanaṃ viya ca assāsavirahitā.

Upakappanameghoti kappavināsakameghaṃ sandhāya vadati. Yasmiñhi samaye kappo agginā nassati, āditova kappavināsakamahāmegho uṭṭhahitvā koṭisatasahassacakkavāḷe ekamahāvassaṃ vassati. Manussā tuṭṭhahaṭṭhā sabbabījāni nīharitvā vapanti. Sassesu pana gokhāyitakamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnaṃ pacchinnameva vassaṃ hoti. Tenāha ‘‘tadā nikkhantabījaṃ..pe… ekabindumpi devo na vassatī’’ti. ‘‘Vassasatasahassa accayena kappavuṭṭhānaṃ bhavissatī’’tiādinā devatāhi vuttavacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññānī katvā devaloke nibbattanti, avīcito paṭṭhāya tuccho hotīti.

Pañca bījajātānīti mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījanti pañca bījāni jātāni. Tattha mūlabījanti vacā, vacattaṃ, haliddaṃ, siṅgiveranti evamādi. Khandhabījanti assattho, nigrodhoti evamādi. Phaḷubījanti ucchu, veḷu, naḷoti evamādi. Aggabījanti ajjukaṃ, phaṇijjakanti evamādi. Bījabījanti vīhiādi pubbaṇṇañceva muggamāsādiaparaṇṇañca. Paccayantarasamavāye visadisuppattiyā visesakāraṇabhāvato ruhanasamatthe sāraphale niruḷho bīja-saddo tadatthasiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ ‘‘bījabīja’’nti ‘‘rūparūpaṃ (visuddhi. 2.449) dukkhadukkha’’nti (saṃ. ni. 

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(2.17-18)等护卫的威力运行。境田无边无量,如说"或随愿"。如是此三佛田中坏一令田。当彼坏时生田已坏。且坏时从一处坏,形成时也从一处形成。
"三坏根"即贪嗔痴所说三坏因。因贪等不善根增盛时世间坏。如是贪更增盛时以火坏,嗔更增盛时以水坏,痴更增盛时以风坏。有些人说"嗔更增盛时以火坏,贪时以水"。
"三骚动"即劫骚动、佛骚动、转轮王骚动三骚动。其中诸天以"于十万年后将有劫起"等宣说声名为劫骚动。诸天行于人间宣说"从此十万年后世间将坏,诸贤者,请修慈悲喜舍"。"于千年后佛将出现"名为佛骚动。诸天宣说"从此千年后佛将出现,行法随法,僧宝围绕而游行说法"。"于百年后转轮王将出现"名为转轮王骚动。诸天宣说"从此百年后具七宝、四洲自在、千眷属、空行的转轮王将出现"。
"以无常故非常"即如水泡等因不久住故无常性。"无安息"即如梦中饮水、涂旃檀香般无安息。
"成就云"说关于劫坏云。因当劫以火坏时,最初起劫坏大云,于百千俱胝轮围降一大雨。人们欢喜欣悦取出一切种子而播种。但当谷草生长如牛食量时,作驴鸣声而不降一滴,尔时断断续续雨。故说"尔时已出种子...天不降一滴"。闻诸天说"于十万年后将有劫起"等语后,大多数人和地居天生起悚惧,互相柔软心而作慈等福,生于天界,从无间地狱开始成空。
"五种生"即根种、干种、节种、顶种、子种五种生。其中根种即甘草、香附子、姜黄、生姜等。干种即毕波罗树、尼拘律树等。节种即甘蔗、竹、芦等。顶种即茄子、蕃茄等。子种即稻等前谷和绿豆等后谷。因在其他缘聚合时生起差异故为特殊因,种子字确立于能生实果,为成就彼义而于根等某些转起,为离根等而以一种字差别说"子种",如"色色、苦苦"(清净道论、相应部)。

4.327) yathā. Yathā phalapākapariyantā osadhirukkhā veḷukadaliādayo.

Yaṃ kadācītiādīsu yanti nipātamattaṃ. Kadācīti kismiñci kāle. Karahacīti tasseva vevacanaṃ. Dīghassa addhunoti dīghassa kālassa. Accayenāti atikkamena. Sesamettha uttānameva.

Hiriottappasuttādivaṇṇanā niṭṭhitā.

3. Nagaropamasuttavaṇṇanā

67. Tatiye paccante bhavaṃ paccantimaṃ. ‘‘Ratho sīlaparikkhāro, jhānakkho cakkavīriyo’’tiādīsu (saṃ. ni. 5.4) viya alaṅkāravacano parikkhārasaddoti āha ‘‘nagarālaṅkārehi alaṅkata’’nti. Parivāravacanopi vaṭṭatiyeva ‘‘satta samādhiparikkhārā’’tiādīsu (dī. ni. 3.330) viya. Nemaṃ vuccati thambhādīhi anupatabhūmippadesoti āha ‘‘gambhīraāvāṭā’’ti, gambhīraṃ bhūmiṃ anuppaviṭṭhāti attho. Suṭṭhu sannisīdāpitāti bhūmiṃ nikhanitvā sammadeva ṭhapitā.

Anupariyāyeti etenāti anupariyāyo, soyeva pathoti anupariyāyapatho, parito pākārassa anuyāyamaggo.

Hatthiṃ ārohanti ārohāpayanti cāti hatthārohā (dī. ni. ṭī. 

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(4.327)如是。如结果熟尽的药草树、竹芭蕉等。
在"某时"等中"某"为助词。"某时"即于某时。"某刻"为其同义语。"长久"即长时。"经过"即超越。此中余者显明。
惭愧经等注释终
3. 城譬喻经注释
67. 第三经中"边缘"即生于边缘。如"戒为车具,禅为轴精进为轮"等(相应部)中具装饰义的具字,故说"以城装饰而装饰"。作围绕义也可以,如"七定具"等(长部)。说称为柱等所钻入的地面部分,故说"深坑",即深入钻入地面义。"善坐稳"即掘地后正确安置。
"由此周行"故为周行,即为道故为周行道,即围墙周围巡行道。
"上乘象及令上乘"故为象乘者(长部注)。

1.163). Yena hi payogena puriso hatthino ārohanayoggo hoti, hatthissa taṃ payogaṃ vidhāyantānaṃ sabbesampetesaṃ gahaṇaṃ. Tenāha ‘‘sabbepī’’tiādi. Tattha hatthācariyā nāma ye hatthino hatthārohakānañca sikkhāpakā. Hatthivejjā nāma hatthibhisakkā. Hatthibandhā nāma hatthīnaṃ pādarakkhakā. Ādi-saddena hatthīnaṃ yavapadāyakādike saṅgaṇhāti. Assārohā rathikāti etthāpi eseva nayo. Rathe niyuttā rathikā. Ratharakkhā nāma rathassa āṇirakkhakā. Dhanuṃ gaṇhanti gaṇhāpenti cāti dhanuggahā, issāsā dhanusippassa sikkhāpakā ca. Tenāha ‘‘dhanuācariyā issāsā’’ti. Celena celapaṭākāya yuddhe akanti gacchantīti celakāti āha – ‘‘ye yuddhe jayaddhajaṃ gahetvā purato gacchantī’’ti. Yathā tathā ṭhite senike brūhakaraṇavasena tato tato calayanti uccālentīti calakā. Sakuṇagghiādayo viya maṃsapiṇḍaṃ parasenāsamūhaṃ sāhasikamahāyodhatāya chetvā chetvā dayanti uppatitvā gacchantīti piṇḍadāyakā. Dutiyavikappe piṇḍe dayanti janasammadde uppatantā viya gacchantīti piṇḍadāyakāti attho veditabbo. Uggatuggatāti thāmajavaparakkamādivasena ativiya uggatā, udaggāti attho. Pakkhandantīti attano vīrasūrabhāvena asajjamānā parasenaṃ anupavisantīti attho. Thāmajavabalaparakkamādisampattiyā mahānāgā viya mahānāgā. Ekasūrāti ekākisūrā attano sūrabhāveneva ekākino hutvā yujjhanakā. Sajālikāti savammikā. Saraparittāṇanti cammaparisibbitaṃ kheṭakaṃ, cammamayaṃ vā phalakaṃ. Gharadāsayodhāti attano dāsayodhā.

Sampakkhandanalakkhaṇāti saddheyyavatthuno evametanti sampakkhandanalakkhaṇā. Sampasādanalakkhaṇāti pasīditabbe vatthusmiṃ pasīdanalakkhaṇā. Okappanasaddhāti okkantitvā pakkhanditvā adhimuccanaṃ. Pasādanīye vatthusmiṃ pasīdanaṃ pasādasaddhā. Ayaṃ anudhammoti ayaṃ navannaṃ lokuttaradhammānaṃ anulomadhammo. Nibbidābahuloti ukkaṇṭhanābahulo. Saddhā bandhati pātheyyanti saddhā nāmāyaṃ sattassa maraṇavasena mahāpathaṃ saṃvajato mahākantāraṃ paṭipajjato mahāviduggaṃ pakkhandato pātheyyapuṭaṃ bandhati, sambalaṃ vissajjetīti attho. Saddhañhi uppādetvā dānaṃ deti, sīlaṃ rakkhati, uposathakammaṃ karoti. Tenetaṃ vuttaṃ ‘‘saddhā bandhati pātheyya’’nti. Sirīti issariyaṃ. Issariye hi abhimukhībhūte thalatopi jalatopi bhogā āgacchantiyeva. Tenetaṃ vuttaṃ ‘‘sirī bhogānamāsayo’’ti. Saddhā dutiyā purisassa hotīti purisassa devaloke, manussaloke ceva nibbānañca gacchantassa saddhā dutiyā hoti, sahāyakiccaṃ sādheti. Bhattapuṭādīti ādi-saddena dutiyikādīnaṃ saṅgaho daṭṭhabbo. Anekasarasatāti anekasabhāvatā, anekakiccatā vā. Sesaṃ suviññeyyameva.

Nagaropamasuttavaṇṇanā niṭṭhitā.

4. Dhammaññūsuttavaṇṇanā



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(1.163)因为以此行为人适合上象,为象作此行为的一切人的包含。故说"一切"等。其中象师名为象和象乘者的教导者。象医名为象医师。象系者名为象足护者。等字摄取象的麦饭给予者等。马乘者及车者于此也同理。从事车者为车者。车护者名为车轴护者。"持弓及令持弓"故为持弓者,射手为弓术的教导者。故说"弓师射手"。因以布旗标在战斗中行故为布者,故说"在战斗中持胜利旗在前行者"。使住于此彼的军士以增大方式从此彼移动称为移动者。如鹰等割切敌军众如肉团而去故为团施者,因其勇猛大勇士性。第二释义中,应知团施者义为施于团,如在人群中跃进而去。"极升起"即以力速勇等方式极升起,即高昂义。"冲入"即以自勇猛性不执著而入敌军义。以力速力勇等成就如大龙故为大龙。"独勇"即以自勇性独自而战者。"有网"即有甲。"箭护"即缝皮盾牌或皮制板。"家奴勇士"即自己的奴勇士。
"以跃入为相"即于可信事物如是为以跃入为相。"以净信为相"即于当净信事物中以净信为相。"胜解信"即倾向跃入胜解。于当净信事物中净信为净信信。"此随法"即此九出世法的随顺法。"多厌离"即多厌倦。"信系资粮"即此名为信,对于以死亡方式行大道、趣大旷野、跃入大险阻的有情系资粮包,即舍资具义。因生起信而施舍、守戒、作布萨业。故说此"信系资粮"。"吉祥"即自在。因于自在现前时从陆地及水中财富自来。故说此"吉祥为财富所依"。"信为人第二"即对于趣天界、人界及涅槃的人,信为第二,成就友伴事。"饭包等"即等字应见摄取第二等。"多种百味"即多种性或多种作用性。余者易知。
城譬喻经注释终
4. 知法经注释

68. Catutthe suttageyyādidhammaṃ jānātīti dhammaññū. Tassa tasseva suttageyyādinā bhāsitassa tadaññassa suttapadatthassa bodhakassa saddassa atthakusalatāvasena atthaṃ jānātīti atthaññū. ‘‘Ettakomhi sīlena samādhinā paññāyā’’ti evaṃ yathā attano pamāṇajānanavasena attānaṃ jānātīti attaññū. Paṭiggahaṇaparibhogapariyesanavissajjanesu mattaṃ jānātīti mattaññū. Niddese pana paṭiggahaṇamattaññutāya eva paribhogādimattaññutā pabodhitā hotīti paṭiggahaṇamattaññutāva dassitā. ‘‘Ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa adhigamāyā’’ti evaṃ kālaṃ jānātīti kālaññū. Tattha pañca vassāni uddesassa kālo, dasa paripucchāya, idaṃ atisambādhaṃ, atikkhapaññassa tāvatā kālena tīretuṃ asakkuṇeyyattā dasa vassāni uddesassa kālo, vīsati paripucchāya, tato paraṃ yoge kammaṃ kātabbaṃ. Khattiyaparisādikaṃ aṭṭhavidhaṃ parisaṃ jānātīti parisaññū. Bhikkhuparisādikaṃ catubbidhaṃ, khattiyaparisādikaṃ manussaparisaṃyeva puna catubbidhaṃ gahetvā aṭṭhavidhaṃ vadanti apare. Niddese panassa khattiyaparisādicatubbidhaparisaggahaṇaṃ nidassanamattaṃ daṭṭhabbaṃ. ‘‘Imaṃ me sevantassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tasmā ayaṃ puggalo sevitabbo, vipariyāyato añño asevitabbo’’ti sevitabbāsevitabbapuggalaṃ jānātīti puggalaparoparaññū. Evañhi tesaṃ puggalānaṃ paroparaṃ ukkaṭṭhanihīnataṃ jānāti nāma. Niddesepissa sevitabbāsevitabbapuggale vibhāvanameva samaṇakathākatanti daṭṭhabbaṃ.

Dhammaññūsuttavaṇṇanā niṭṭhitā.

5-6. Pāricchattakasuttādivaṇṇanā

69-70. Pañcame patitapalāsoti patitapatto. Ettha paṭhamaṃ paṇḍupalāsataṃ, dutiyaṃ pannapalāsatañca vatvā tatiyaṃ jālakajātatā, catutthaṃ khārakajātatā ca pāḷiyaṃ vuttā. Dīghanikāyaṭṭhakathāyaṃ pana mahāgovindasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.294) imameva pāḷiṃ āharitvā dassentena paṭhamaṃ paṇḍupalāsataṃ, dutiyaṃ pannapalāsatañca vatvā tatiyaṃ khārakajātatā, catutthaṃ jālakajātatā ca dassitā. Evañhi tattha vuttaṃ – ‘‘pāricchattake pupphamāne ekaṃ vassaṃ upaṭṭhānaṃ gacchanti, te tassa paṇḍupalāsabhāvato paṭṭhāya attamanā honti. Yathāha –

Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro, paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti ‘paṇḍupalāso dāni pāricchattako, koviḷāro, na cirasseva pannapalāso bhavissatī’ti. Yasmiṃ samaye devānaṃ tāvatiṃsānaṃ pāricchattako, koviḷāro, pannapalāso hoti, jālakajāto hoti, khārakajāto hoti, kuṭumalakajāto hoti, korakajāto hoti, attamanā, bhikkhave , devā tāvatiṃsā tasmiṃ samaye honti ‘korakajāto dāni pāricchattako koviḷāro, na cirasseva sabbapāliphullo bhavissatī’ti.

Līnatthappakāsiniyampi (dī. ni. ṭī. 

我来为您直译这段巴利文：
68. 第四经中"知经偈等法"故为知法者。以了知彼彼经偈等所说及其他经句义之显示语的善巧方式知义故为知义者。"我于戒定慧如是"如是以知自己度量方式知自己故为知己者。于接受、受用、寻求、施舍知量故为知量者。于义释中以显示接受知量而明了受用等知量,故唯显示接受知量。"此是诵习时,此是询问时,此是修习成就时"如是知时故为知时者。其中五年为诵习时,十年为询问时,此太狭窄,因利慧者以如此时间不能决定,故十年为诵习时,二十年为询问时,此后应作修习事。知剎帝利众等八种众故为知众者。有人说取比丘众等四众,剎帝利众等人众四众为八众。于义释中应视其摄取剎帝利众等四众为例示。"亲近此人我不善法减少,善法增长,故此人当亲近,相反者不当亲近"如是知当亲近不当亲近之人故为知人胜劣者。如是名为知彼等人胜劣高下。于义释中应视其唯说明当亲近不当亲近之人为沙门语。
知法经注释终
5-6. 圆生树经等注释
69-70. 第五经中"落叶"即掉落的叶。此中先说黄叶性,次说脱叶性,第三说网状性,第四说枝状性于圣典中说。但于长部注中大牧主经注(长部注)中引此圣典而显示时,先说黄叶性,次说脱叶性,第三说枝状性,第四说网状性而显示。如是彼中说："圆生树开花时一年往侍奉,从其黄叶性开始他们欢喜。如说：
诸比丘,当三十三天的圆生树珊瑚树黄叶时,诸比丘,三十三天尔时欢喜'现在圆生树珊瑚树黄叶,不久将成脱叶'。当三十三天的圆生树珊瑚树脱叶时,成网状时,成枝状时,成蕾状时,成苞状时,诸比丘,三十三天尔时欢喜'现在圆生树珊瑚树成苞状,不久将遍开花'。"
于显明义(长部复注);

2.294) ettha evamattho dassito – pannapalāsoti patitapatto. Khārakajātoti jātakhuddakamakuḷo. Ye hi nīlapattakā ativiya khuddakā makuḷā, te ‘‘khārakā’’ti vuccanti. Jālakajātoti tehiyeva khuddakamakuḷehi jātajālako sabbaso jālo viya jāto. Keci pana ‘‘jālakajātoti ekajālo viya jāto’’ti atthaṃ vadanti. Pāricchattako kira khārakaggahaṇakāle sabbatthakameva pallaviko hoti, te cassa pallavā pabhassarapavāḷavaṇṇasamujjalā honti. Tena so sabbaso samujjalanto tiṭṭhati. Kuṭumalajātoti sañjātamahāmakuḷo. Korakajātoti sañjātasūcibhedo sampativikasamānāvattho. Sabbapāliphulloti sabbaso phullitavikasitoti. Ayañca anukkamo dīghabhāṇakānaṃ vaḷañjanānukkamena dassito, na ettha ācariyassa virodho āsaṅkitabbo.

Kantanakavātoti devānaṃ puññakammapaccayā pupphānaṃ chindanakavāto. Kantatīti chindati. Sampaṭicchanakavātoti chinnānaṃ chinnānaṃ pupphānaṃ sampaṭiggaṇhakavāto. Cinantoti nānāvidhabhattisannivesavasena nicinaṃ karonto. Aññataradevatānanti nāmagottavasena apaññātadevatānaṃ. Reṇuvaṭṭīti reṇusaṅghāto. Kaṇṇikaṃ āhaccāti sudhammāya kūṭaṃ āhantvā.

Anupharaṇānubhāvoti khīṇāsavassa bhikkhuno kittisaddassa yāva brahmalokā anupharaṇasaṅkhāto ānubhāvo. Pabbajjānissitaṃ hotīti pabbajjāya catupārisuddhisīlampi dassitamevāti adhippāyo. Paṭhamajjhānasannissitantiādīsupi imināva nayena attho veditabbo. Idha pana ubhayato paricchedo heṭṭhā sīlato upari arahattato ca paricchedassa dassitattā. Tenetaṃ vuttanti tena kāraṇena etaṃ ‘‘catupārisuddhisīlaṃ pabbajjānissitaṃ hotī’’tiādivacanaṃ vuttaṃ. Chaṭṭhaṃ uttānameva.

Pāricchattakasuttādivaṇṇanā niṭṭhitā.

7. Bhāvanāsuttavaṇṇanā



我来为您直译这段巴利文：
(2.294)此中如是显示义："脱叶"即掉落的叶。"成枝状"即生小芽。因为那些极小的青叶芽,称为"枝"。"成网状"即由彼等小芽生网,遍如网生。有些人则说"成网状"义为如生一网。据说圆生树在取枝时完全成树叶,其叶光耀如珊瑚色辉煌。故它遍于辉煌而立。"成蕾状"即生大芽。"成苞状"即生针裂正开展状。"遍开花"即遍开放展开。此顺序是依长诵者传统顺序显示,此中不应疑虑导师相违。
"截风"即诸天福业缘的切花风。"截"即切。"接风"即接取已切已切诸花的风。"排列"即以种种分区安置方式作排列。"某些天"即以名姓方式不知名的诸天。"尘聚"即尘集。"至顶"即至善法堂顶。
"遍满威力"即漏尽比丘名声音声遍满至梵界的称威力。"依出家"即意在显示出家四遍净戒。于"依初禅"等中也应以此方式了知义。此中显示两边限定,即下以戒上以阿罗汉果限定。"故说此"即因此因缘说此"四遍净戒依出家"等语。第六显明。
圆生树经等注释终
7. 修习经注释

71. Sattame atthassa asādhikā ‘‘bhāvanaṃ ananuyuttassā’’ti vuttattā. Sambhāvanattheti ‘‘api nāma evaṃ siyā’’ti vikappanattho sambhāvanattho. Evañhi loke siliṭṭhavacanaṃ hotīti ekameva saṅkhaṃ avatvā aparāya saṅkhāya saddhiṃ vacanaṃ loke siliṭṭhavacanaṃ hoti yathā ‘‘dve vā tīṇi vā udakaphusitānī’’ti. Sammā adhisayitānīti pādādīhi attanā nesaṃ kiñci upaghātaṃ akarontiyā bahivātādiparissayapariharaṇatthaṃ sammadeva upari sayitāni. Upariattho hettha adhi-saddo. Utuṃ gaṇhāpentiyāti tesaṃ allasinehapariyādānatthaṃ attano kāyusmāvasena utuṃ gaṇhāpentiyā. Tenāha ‘‘usmīkatānī’’ti. Sammā paribhāvitānīti sammadeva sabbaso kukkuṭavāsanāya vāsitāni. Tenāha ‘‘kukkuṭagandhaṃ gāhāpitānī’’ti. Ettha ca sammāparisedanaṃ kukkuṭagandhaparibhāvanañca sammāadhisayanasammāparisedananipphattiyā ānubhāvanipphāditanti daṭṭhabbaṃ. Sammāadhisayaneneva hi itaradvayaṃ ijjhati. Na hi sammāadhisayanato visuṃ sammāparisedanassa sammāparibhāvanassa ca kāraṇaṃ atthi. Tena pana saddhiṃyeva itaresaṃ dvinnampi ijjhanato vuttaṃ.

Tividhakiriyākaraṇenāti sammāadhisayanāditividhakiriyākaraṇenāti attho. Kiñcāpi ‘‘evaṃ aho vata me’’tiādinā na icchā uppajjeyya kāraṇassa pana sampāditattā, atha kho bhabbāva te abhinibbhijjitunti yojanā. Kasmā bhabbāti āha ‘‘te hi yasmā tāyā’’tiādi. Sayampīti aṇḍāni. Pariṇāmanti paripākaṃ bahinikkhamanayogyataṃ. Yathā kapālassa tanutā ālokassa anto paññāyamānassa kāraṇaṃ, tathā kapālassa tanutāya nakhasikhāmukhatuṇḍakānaṃ kharatāya ca allasinehapariyādānaṃ kāraṇavacananti daṭṭhabbaṃ. Tasmāti ālokassa anto paññāyamānato sayañca paripākagatattā.

Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ. Tanti opammasampaṭipādanaṃ. Evanti idāni vuccamānākārena. Atthenāti upameyyatthena saṃsandetvā saha yojetvā. Sampādanena sampayuttadhammavasena ñāṇassa tikkhabhāvo veditabbo. Ñāṇassa hi sabhāvato satinepakkato ca tikkhabhāvo, samādhivasena kharabhāvo, saddhāvasena vippasannabhāvo. Pariṇāmakāloti balavavipassanākālo. Vaḍḍhikāloti vuṭṭhānagāminivipassanākālo. Anulomaṭṭhāniyā hi vipassanā gahitagabbhā nāma tadā maggagabbhassa gahitattā. Tajjātikanti tassa vipassanānuyogassa anurūpaṃ. Satthāpi avijjaṇḍakosaṃ paharati, desanāpi vineyyasantānagataṃ avijjaṇḍakosaṃ paharati, yathāṭhāne ṭhātuṃ na deti.

Olambakasaṅkhātanti olambakasuttasaṅkhātaṃ. ‘‘Pala’’nti hi tassa suttassa nāmaṃ. Cāretvā dāruno heṭṭhā dosajānanatthaṃ ussāpetvā. Gaṇḍaṃ haratīti palagaṇḍoti etena ‘‘palena gaṇḍahāro palagaṇḍoti pacchimapade uttarapadalopena niddeso’’ti dasseti. Gahaṇaṭṭhāneti hatthena gahetabbaṭṭhāne . Sammadeva khipīyanti etena kāyaduccaritādīnīti saṅkhepo, pabbajjāva saṅkhepo pabbajjāsaṅkhepo. Tena vipassanaṃ anuyuñjantassa puggalassa ajānantasseva āsavānaṃ parikkhayo idha vipassanānisaṃsoti adhippeto.


我来为您直译这段巴利文：
71. 第七经中不达成义,因说"不从事修习"。于"设想义"中,即"愿如是"的分别义为设想义。如是在世间成为善说语,即不说一数而与其他数一起说在世间成为善说语,如"二三水滴"。"善覆盖"即以足等对它们不作任何损害,为避免外风等危险而善覆上。此中"adhi"字为上义。"令取时节"即为了他们的湿润消尽,以自身暖性令取时节。故说"令暖"。"善熏习"即善遍以鸡味熏习。故说"令取鸡香"。此中应知善遍热及鸡香熏习是以善覆盖善遍热成就的威力所成。因仅善覆盖即成就其余二者。因无离善覆盖而别有善遍热和善熏习的因。因与彼一起其余二者也成就而说。
"作三种行"即作善覆盖等三种行义。虽以"愿如是"等不生起欲求,但因已成就因,然后他们实能破出,此为连接。为何能破出?说"因为他们由彼"等。"自身"即诸蛋。"成熟"即完全成熟适合出外。应知如壳薄是光明内现的因,如是壳薄和爪尖嘴尖的坚利是湿润消尽的因语。"故"即因光明内现及自身已达成熟。
"譬喻成就"即以所譬善成就譬喻义。"彼"即譬喻成就。"如是"即以现在所说方式。"以义"即以所譬义配合并结合。应知以相应法而知觉的锐利性。因知觉本性和正念成熟而锐利,以定而坚硬,以信而清净。"成熟时"即强观时。"增长时"即出起行观时。因顺适观名为取胎,因尔时取道胎。"彼类"即适合彼观修习。导师也打破无明蛋壳,教法也打破于所化相续中的无明蛋壳,不令住于原处。
"所谓垂"即所谓垂线。因"pala"是其线的名字。为知木下过失而拉起运转。"除瘤"为palagaṇḍa,以此显示"以线除瘤者为palagaṇḍa,以后分上分省略而释"。"于取处"即手应取处。"善弃"即以此身恶行等为略号,出家为略号即出家略号。以此意指修观者在不知中漏尽为此中观的功德。


Hemantikena kāraṇabhūtena, bhummatthe vā etaṃ karaṇavacanaṃ, hemantiketi attho. Paṭippassambhantīti paṭippassaddhaphalāni honti. Tenāha ‘‘pūtikāni bhavantī’’ti. Mahāsamuddo viya sāsanaṃ agādhagambhīrabhāvato. Nāvā viya yogāvacaro mahoghuttarato. Pariyāyanaṃ viyāti parito aparāparaṃ yāyanaṃ viya. Khajjamānānanti khādantena viya udakena khepiyamānabandhanānaṃ. Tanubhāvoti pariyuṭṭhānapavattiyā asamatthatāya dubbalabhāvo. Vipassanāñāṇapītipāmojjehīti vipassanāñāṇasamuṭṭhitehi pītipāmojjehi. Okkhāyamāneti vipassanākammaṭṭhāne vīthippaṭipāṭiyā okkhāyamāne, paṭisaṅkhānupassanāya vā okkhāyamāne. Saṅkhārupekkhāya pakkhāyamāne. Dubbalatā dīpitā ‘‘appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī’’ti vuttattā.

Bhāvanāsuttavaṇṇanā niṭṭhitā.

8-9. Aggikkhandhopamasuttādivaṇṇanā

72-73. Aṭṭhame passatha nūti api passatha. Mahantanti vipulaṃ. Aggikkhandhanti aggisamūhaṃ. Ādittanti padittaṃ. Sampajjalitanti samantato pajjalitaṃ accivipphuliṅgāni muñcantaṃ. Sajotibhūtanti samantato uṭṭhitāhi jālāhi ekappabhāsamudayabhūtaṃ. Taṃ kiṃ maññathāti taṃ idāni mayā vuccamānatthaṃ kiṃ maññathāti anumatiggahaṇatthaṃ pucchati. Yadettha satthā aggikkhandhāliṅganaṃ kaññāliṅganañca ānesi, tamatthaṃ vibhāvetuṃ ‘‘ārocayāmī’’tiādimāha.

Dussīlassāti nissīlassa sīlavirahitassa. Pāpadhammassāti dussīlattā eva hīnajjhāsayatāya lāmakasabhāvassa. Asucisaṅkassarasamācārassāti aparisuddhatāya asuci hutvā saṅkāya saritabbasamācārassa. Dussīlo hi kiñcideva asāruppaṃ disvā ‘‘idaṃ asukena kataṃ bhavissatī’’ti paresaṃ āsaṅkā hoti. Kenacideva karaṇīyena mantayante bhikkhū disvā ‘‘kacci nu kho ime mayā katakammaṃ jānitvā mantentī’’ti attanoyeva saṅkāya saritabbasamācāro . Paṭicchannakammantassāti lajjitabbatāya paṭicchādetabbakammantassa. Assamaṇassāti na samaṇassa. Salākaggahaṇādīsu ‘‘ahampi samaṇo’’ti micchāpaṭiññāya samaṇapaṭiññassa. Aseṭṭhacāritāya abrahmacārissa. Uposathādīsu ‘‘ahampi brahmacārī’’ti micchāpaṭiññāya brahmacāripaṭiññassa. Pūtinā kammena sīlavipattiyā anto anupaviṭṭhattā antopūtikassa. Chadvārehi rāgādikilesānussavanena tintattā avassutassa. Sañjātarāgādikacavarattā sīlavantehi chaḍḍetabbattā ca kasambujātassa.

Vālarajjuyāti vālehi katarajjuyā. Sā hi kharatarā hoti. Ghaṃseyyāti mathanavasena ghaṃseyya. Teladhotāyāti telena nisitāya. Paccorasminti patiurasmiṃ, abhimukhe uramajjheti adhippāyo. Ayosaṅkunāti saṇḍāsena. Pheṇuddehakanti pheṇaṃ uddehetvā uddehetvā, anekavāraṃ pheṇaṃ uṭṭhāpetvāti attho. Evamettha saṅkhepato pāḷivaṇṇanā veditabbā. Navamaṃ uttānameva.

Aggikkhandhopamasuttādivaṇṇanā niṭṭhitā.

10. Arakasuttavaṇṇanā



我来为您直译这段巴利文：
"以冬季"作为因,或此为处格的具格语,"于冬季"义。"止息"即成为止息果。故说"成为腐败"。教法如大海因无底深。瑜伽行者如船因渡大暴流。"航行如"即遍往来行如。"被蚀"即如被吃的水所损坏的系缚。"薄性"即因现行不能故的软弱性。"以观智喜悦"即以观智生起的喜悦。"显现"即于观业处依路线显现,或以省察随观显现。以行舍显现。说示软弱性因说"以少许努力结缚止息,成为腐败"。
修习经注释终
8-9. 火聚譬喻经等注释
72-73. 第八经中"你们看否"即你们是否看。"大"即广。"火聚"即火堆。"燃"即燃烧。"遍烧"即遍烧放火焰火星。"成光明"即以遍起诸焰成为一光明聚。"你们如何想"即问取同意:"你们如何想我现在所说义?"为显示此中导师带来火聚拥抱和少女拥抱的义,说"我告知"等。
"破戒者"即无戒缺戒者。"恶法者"即因破戒而下劣意乐性故为卑劣本性者。"不净可疑行者"即因不清净而成不净,应以怀疑忆念行为者。因破戒者见某不适宜事,他人怀疑"此应是某人所作"。见诸比丘以某事议论,因怀疑"他们是否知道我所作事而议论"而成为应以怀疑忆念自己的行为。"隐密业者"即因羞耻应隐藏业者。"非沙门"即非沙门。于取钵等处以"我也是沙门"的虚伪称为自称沙门。因非最胜行故非梵行者。于布萨等以"我也是梵行者"的虚伪称为自称梵行者。因以腐败业戒失进入内故为内腐者。因六门漏泄贪等烦恼故为漏泄者。因生起贪等垢故,因应被持戒者弃舍故为垢生者。
"毛绳"即以毛作的绳。因彼更粗糙。"磨擦"即以揉搓方式磨擦。"油磨"即以油磨利。"对胸"即对向胸中,意为对面胸中。"铁钩"即钳。"生泡"即一再生泡,意为多次令泡升起。如是此中应知略说圣典注释。第九显明。
火聚譬喻经等注释终
10. 阿勒迦经注释;

74. Dasame parittanti ittaraṃ. Tenāha ‘‘appaṃ thoka’’nti. Pabandhānupacchedassa paccayabhāvo idha jīvitassa raso kiccanti adhippetanti āha ‘‘sarasaparittatāyapī’’ti. Tadadhīnavuttitāyapi hi ‘‘yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo’’ti vacanato parittaṃ khaṇaparittatāyapi. Paramatthato hi atiparitto sattānaṃ jīvitakkhaṇo ekacittakkhaṇappavattimattoyeva. Yathā nāma rathacakkaṃ pavattamānampi ekeneva nemippadesena pavattati, tiṭṭhamānampi ekeneva tiṭṭhati, evamevaṃ ekacittakkhaṇikaṃ sattānaṃ jīvitaṃ tasmiṃ citte niruddhamatte satto niruddhoti vuccati. Yathāha ‘‘atīte cittakkhaṇe jīvittha na jīvati na jīvissati. Anāgate cittakkhaṇe na jīvittha na jīvati jīvissati. Paccuppanne cittakkhaṇe na jīvittha jīvati na jīvissati.

‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahuso vattate khaṇo.

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

‘‘Anibbattena na jāto, paccuppannena jīvati;

Cittabhaṅgā mato loko, paññatti paramatthiyā’’ti. (mahāni. 10);

Lahusanti lahukaṃ. Tenāha ‘‘lahuṃ uppajjitvā nirujjhanato lahusa’’nti. Parittaṃ lahusanti ubhayaṃ panetaṃ appakassa vevacanaṃ. Yañhi appakaṃ, taṃ parittañceva lahukañca hoti. Idha pana āyuno adhippetattā rassanti vuttaṃ hoti. Mantāyanti karaṇatthe etaṃ bhummavacananti āha ‘‘mantāya boddhabbaṃ, paññāya jānitabbanti attho’’ti. Mantāyanti vā manteyyanti vuttaṃ hoti, mantetabbaṃ mantāya upaparikkhitabbanti attho. Paññāya jānitabbanti jānitabbaṃ jīvitassa parittabhāvo bahudukkhādibhāvo. Jānitvā ca pana sabbapalibodhe chinditvā kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ. Yasmā itthi jātassa amaraṇaṃ, appaṃ vā bhiyyo vassasatato upari appaṃ aññaṃ vassasataṃ appatvā vīsaṃ vā tiṃsaṃ vā cattālīsaṃ vā paṇṇāsaṃ vā saṭṭhi vā vassāni jīvati, evaṃdīghāyuko pana atidullabho. ‘‘Asuko hi evaṃ ciraṃ jīvatī’’ti tattha tattha gantvā daṭṭhabbo hoti. Tattha visākhā upāsikā vīsasataṃ jīvati, tathā pokkharasātibrāhmaṇo, brahmāyubrāhmaṇo, bāvariyabrāhmaṇo, ānandatthero, mahākassapattheroti . Anuruddhatthero pana vassasatañceva paṇṇāsañca vassāni. Bākulatthero vassasatañceva saṭṭhi ca vassāni, ayaṃ sabbadīghāyuko, sopi dve vassasatāni na jīvi.

Arakasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

8. Vinayavaggo

1-8. Paṭhamavinayadharasuttādivaṇṇanā

75-82. Aṭṭhamassa paṭhamaṃ dutiyañca uttānatthameva. Tatiye vinayalakkhaṇe patiṭṭhito lajjibhāvena vinayalakkhaṇe ṭhito hoti. Alajjī (pārā. aṭṭha. 

我来为您直译这段巴利文：
74. 第十经中"短促"即暂时。故说"少,小"。说"由本质短促性"因意指此中生命的味是为续流不断的缘性。因依彼而转,故由"诸比丘,若长寿者活一百岁或稍多"之语而短促,也由刹那短促性。因就究竟义而言,有情的生命刹那极短促,仅是一心刹那转起。如车轮转时也仅以一轮边处转,住时也仅以一处住,如是有情的一心刹那生命,当彼心灭时说有情灭。如说:"过去心刹那已活不活不将活。未来心刹那未活不活将活。现在心刹那未活活不将活。
生命与自体,以及诸苦乐;
一心相应起,刹那速转去。
于此死者灭,及住者诸蕴;
一切皆相似,去无相续生。
未生者不生,以现在而活;
心灭世界死,胜义施设故。"(大义释10)
"速"即轻快。故说"由速生灭故速"。"短促速"此二者是"少"的同义语。因凡少者即短促且轻快。此中因意指寿命故说"短"。"以慧"此为依格的处格语,故说"应以慧了知,即应以慧知义"。或说"以慧"即应思惟,意为应以慧思察。"应以慧知"即应知生命的短促性多苦性。知已应断一切系缚而作善,应行梵行。因生者无不死,百岁以上少数或至二十或三十或四十或五十或六十岁活,如是长寿极难得。"某如是长寿"应往彼处观看。其中毗舍佉优婆夷活一百二十岁,如是布凯惹萨提婆罗门、梵授婆罗门、跋婆利婆罗门、阿难长老、大迦叶长老。阿努楼陀长老则活一百五十岁。薄拘罗长老活一百六十岁,他是最长寿者,他也不活二百岁。
阿勒迦经注释终
大品注释终
8. 律品
1-8. 第一持律经等注释
75-82. 第八品的第一第二显明。第三中立于律相即以惭者性立于律相。无惭者(戒注)
;

1.45) hi bahussutopi samāno lābhagarukatāya tantiṃ visaṃvādetvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpetvā sāsane mahantaṃ upaddavaṃ karoti, saṅghabhedampi saṅgharājimpi uppādeti. Lajjī pana kukkuccako sikkhākāmo jīvitahetupi tantiṃ avisaṃvādetvā dhammameva vinayameva ca dīpeti, satthusāsanaṃ garuṃ katvā ṭhapeti. Evaṃ yo lajjī, so vinayaṃ ajahanto avokkamantova lajjibhāvena vinayalakkhaṇe ṭhito hoti patiṭṭhito.

Asaṃhīroti ettha saṃhīro nāma yo pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhā vā uparito vā padapaṭipāṭiyā vā pucchiyamāno vitthunati vipphandati, saṇṭhātuṃ na sakkoti, yaṃ yaṃ parena vuccati, taṃ taṃ anujānāti, sakavādaṃ chaḍḍetvā paravādaṃ gaṇhāti. Yo pana pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhupariyavasena vā padapaṭipāṭiyā vā pucchiyamāno na vitthunati na vipphandati, ekekalomaṃ saṇḍāsena gaṇhanto viya ‘‘evaṃ mayaṃ vadāma, evaṃ no ācariyā vadantī’’ti vissajjeti. Yamhi pāḷi ca pāḷivinicchayo ca suvaṇṇabhājane pakkhittasīhavasā viya parikkhayaṃ pariyādānaṃ agacchanto tiṭṭhati, ayaṃ vuccati asaṃhīro. Yasmā pana evarūpo yaṃ yaṃ parena vuccati, taṃ taṃ nānujānāti, attanā suvinicchinitaṃ katvā gahitaṃ aviparītamatthaṃ na vissajjeti, tasmā vuttaṃ ‘‘na sakkoti gahitaggahaṇaṃ vissajjāpetu’’nti. Catutthādīni suviññeyyāni.

Paṭhamavinayadharasuttādivaṇṇanā niṭṭhitā.

9. Satthusāsanasuttavaṇṇanā

83. Navame vivekaṭṭhoti vivitto. Tenāha ‘‘dūrībhūto’’ti. Satiavippavāse ṭhitoti kammaṭṭhāne satiṃ avijahitvā ṭhito. Pesitattoti kāye ca jīvite ca anapekkhatāya nibbānaṃ pesitacitto tanninno tappoṇo tappabbhāro.

Satthusāsanasuttavaṇṇanā niṭṭhitā.

10. Adhikaraṇasamathasuttavaṇṇanā

84. Dasame adhikarīyanti etthāti adhikaraṇāni. Ke adhikarīyanti? Samathā. Kathaṃ adhikarīyanti? Samanavasena. Tasmā te tesaṃ samanavasena pavattantīti āha ‘‘adhikaraṇāni samentī’’tiādi. Uppannānaṃ uppanānanti uṭṭhitānaṃ uṭṭhitānaṃ. Samathatthanti samanatthaṃ. Dīghanikāye saṅgītisuttavaṇṇanāyampi (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
(1.45)因无惭者虽多闻,因重利养而违背传承,显示非法非律的师教,对教法造成大灾难,甚至引起僧团分裂和僧团不和。但有惭者有顾虑好学,即使为了生命也不违背传承,只显示法和律,尊重保持师教。如是有惭者不舍律不离律,以惭者性立于律相而安住。
"不动摇"此中名为动摇者,即于圣典或注释中或前或后或依句序被问时震颤动摇,不能安立,随他人所说而认可,舍自说取他说。但于圣典或注释中或依前后或依句序被问时不震颤不动摇,如以钳取一一毛发般说:"我们如是说,我们的诸师如是说。"于其中圣典及圣典抉择如置于金器中的狮子脂不至减尽耗尽而住,此称为不动摇者。因如是者不随他人所说而认可,不舍自己善抉择而取的无倒义,故说"不能令舍所取"。第四等易知。
第一持律经等注释终
9. 师教经注释
83. 第九经中"住远离"即远离。故说"远离"。"住于念不离"即不舍业处而住于念。"遣心"即以对身和命无期待而遣心于涅槃,倾向彼趣向彼归趣彼。
师教经注释终
10. 止诤经注释
84. 第十经中"被止"故为诤。什么被止?诸止。如何被止?以止息方式。故彼等依彼等止息方式转起,故说"止息诸诤"等。"已生已生"即已起已起。"为止息"即为止息。长部集诵经注(长部注)

3.331) vitthāratoyevāti etthāyaṃ vitthāranayo – adhikaraṇesu tāva dhammoti vā adhammoti vā aṭṭhārasahi vatthūhi vivadantānaṃ bhikkhūnaṃ yo vivādo, idaṃ vivādādhikaraṇaṃ nāma. Sīlavipattiyā vā ācāradiṭṭhiājīvavipattiyā vā anuvadantānaṃ yo anuvādo upavadanā ceva codanā ca, idaṃ anuvādādhikaraṇaṃ nāma. Mātikāyaṃ āgatā pañca, vibhaṅge dveti sattapi āpattikkhandhā, idaṃ āpattādhikaraṇaṃ nāma. Yaṃ saṅghassa apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṃ, idaṃ kiccādhikaraṇaṃ nāma.

Tattha vivādādhikaraṇaṃ dvīhi samathehi sammati sammukhāvinayena ca yebhuyyasikāya ca. Sammukhāvinayeneva sammamānaṃ yasmiṃ vihāre uppannaṃ tasmiṃyeva vā, aññatra vūpasametuṃ gacchantānaṃ antarāmagge vā, yattha gantvā saṅghassa niyyātitaṃ, tattha saṅghena vā, saṅghe vūpasametuṃ asakkonte tattheva ubbāhikāya sammatapuggalehi vā vinicchitaṃ sammati. Evaṃ sammamāne ca panetasmiṃ yā saṅghasammukhato dhammasammukhato vinayasammukhatā puggalasammukhatā, ayaṃ sammukhāvinayo nāma. Tattha ca kārakasaṅghassa saṅghasāmaggivasena sammukhibhāvo saṅghasammukhatā. Sametabbassa vatthuno bhūtattā dhammasammukhatā. Yathā taṃ sametabbaṃ, tathevassa samanaṃ vinayasammukhatā. Yo ca vivadati, yena ca vivadati, tesaṃ ubhinnaṃ atthapaccatthikānaṃ sammukhībhāvo puggalasammukhatā. Ubbāhikāya vūpasame panettha saṅghasammukhatā parihāyati. Evaṃ tāva sammukhāvinayeneva sammati.

Sace panevampi na sammati, atha naṃ ubbāhikāya sammatā bhikkhū ‘‘na mayaṃ sakkoma vūpasametu’’nti saṅghasseva niyyātenti. Tato saṅgho pañcaṅgasamannāgataṃ bhikkhuṃ salākaggāhāpakaṃ sammannati, tena guḷhakavivaṭakasakaṇṇajappakesu tīsu salākaggāhakesu aññataravasena salākaṃ gāhāpetvā sannipatitāya parisāya dhammavādīnaṃ yebhuyyatāya yathā te dhammavādino vadanti, evaṃ vūpasantaṃ adhikaraṇaṃ sammukhāvinayena ca yebhuyyasikāya ca vūpasantaṃ hoti. Tattha sammukhāvinayo vuttanayo eva. Yaṃ pana yebhuyyasikākammassa karaṇaṃ, ayaṃ yebhuyyasikā nāma. Evaṃ vivādādhikaraṇaṃ dvīhi samathehi sammati.

Anuvādādhikaraṇaṃ catūhi samathehi sammati sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Sammukhāvinayeneva sammamānaṃ yo ca anuvadati, yañca anuvadati, tesaṃ vacanaṃ sutvā sace kāci āpatti natthi, ubho khamāpetvā, sace atthi ayaṃ nāmettha āpattīti evaṃ vinicchitaṃ vūpasammati. Tattha sammukhāvinayalakkhaṇaṃ vuttanayameva.


我来为您直译这段巴利文：
(3.331)详细即此中此详细方式 - 首先在诸诤事中,诸比丘以十八事论争法或非法的争论,此名为争论诤。以戒失或行、见、命失责难者的责难、呵责和举罪,此名为责难诤。摄颂中来五种,分别中二种,如是七种罪聚,此名为犯罪诤。僧团作白等四羯磨,此名为事务诤。
其中争论诤以二种止息:现前止和多数止。以现前止息时,于所生起精舍中,或往他处止息时于中途,或到达处被交付僧团,由僧团,或僧团不能止息时即于彼处由受委托的人决定而止息。如是止息时,于僧团现前、法现前、律现前、人现前,此名为现前止。其中作事僧团以僧团和合方式现前为僧团现前。应止息事的实有性为法现前。如何应止息,如是而止息为律现前。争论者和被争论者二方现前为人现前。于委托止息中僧团现前则舍。如是首先唯以现前止而止息。
若如是也不止息,则受委托诸比丘说:"我们不能止息"而交还僧团。然后僧团选任具五支比丘为取筹者,彼以秘密、公开、耳语三种取筹中一种令取筹,于集会众中依法说者多数,如彼等法说者所说,如是止息的诤事以现前止和多数止而止息。其中现前止如前说。而作多数羯磨,此名为多数。如是争论诤以二种止而止息。
责难诤以四种止息:现前止、忆念止、不痴止和恶作止。唯以现前止息时,责难者和被责难者,闻彼等语,若无某罪,令二方互相原谅,若有则"此中此为罪"如是决定而止息。其中现前止相如前说。


Yadā pana khīṇāsavassa bhikkhuno amūlikāya sīlavipattiyā anuddhaṃsitassa sativinayaṃ yācamānassa saṅgho ñatticatutthena kammena sativinayaṃ deti, tadā sammukhāvinayena ca sativinayena ca vūpasantaṃ hoti. Dinne pana sativinaye puna tasmiṃ puggale kassaci anuvādo na ruhati. Yadā ummattako bhikkhu ummādavasena kate assāmaṇake ajjhācāre ‘‘saratāyasmā evarūpiṃ āpatti’’nti bhikkhūhi codiyamāno ‘‘ummattakena me, āvuso, etaṃ kataṃ, nāhaṃ taṃ sarāmī’’ti bhaṇantopi bhikkhūhi codiyamānova puna acodanatthāya amūḷhavinayaṃ yācati, saṅgho cassa ñatticatutthena kammena amūḷhavinayaṃ deti. Tadā sammukhāvinayena ca amūḷhavinayena ca vūpasantaṃ hoti. Dinne pana amūḷhavinaye puna tasmiṃ puggale kassaci tappaccayā anuvādo na ruhati. Yadā pana pārājikena vā pārājikasāmantena vā codiyamānassa aññenaññaṃ paṭicarato pāpussannatāya pāpiyassa puggalassa ‘‘sacāyaṃ acchinnamūlo bhavissati, sammā vattitvā osāraṇaṃ labhissati. Sace chinnamūlo, ayamevassa nāsanā bhavissatī’’ti maññamāno saṅgho ñatticatutthena kammena tassapāpiyasikaṃ karoti, tadā sammukhāvinayena ca tassapāpiyasikāya ca vūpasantaṃ hotīti. Evaṃ anuvādādhikaraṇaṃ catūhi samathehi sammati.

Āpattādhikaraṇaṃ tīhi samathehi sammati sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Tassa sammukhāvinayeneva vūpasamo natthi. Yadā pana ekassa vā bhikkhuno santike saṅghagaṇamajjhesu vā bhikkhu lahukaṃ āpattiṃ deseti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca paṭiññātakaraṇena ca vūpasammati. Tattha sammukhāvinaye tāva yo ca deseti, yassa ca deseti, tesaṃ sammukhībhāvo puggalasammukhato. Sesaṃ vuttanayameva.

Puggalassa ca gaṇassa ca desanākāle saṅghasammukhato parihāyati. Yaṃ panettha ‘‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno’’ti ca ‘‘passasī’’ti ca ‘‘āma, passāmī’’ti ca paṭiññātāya ‘‘āyatiṃ saṃvareyyāsī’’ti karaṇaṃ, taṃ paṭiññātakaraṇaṃ nāma. Saṅghādisese parivāsādiyācanā paṭiññā, parivāsādīnaṃ dānaṃ paṭiññātakaraṇaṃ nāma.

Dvepakkhajātā pana bhaṇḍanakārakā bhikkhū bahuṃ assāmaṇakaṃ ajjhācāraṃ caritvā puna lajjidhamme uppanne ‘‘sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya saṃvatteyyā’’ti aññamaññaṃ āpattiyā kārāpane dosaṃ disvā yadā bhikkhū tiṇavatthārakakammaṃ karonti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca tiṇavatthārakena ca sammati. Tatra hi yattakā hatthapāsūpagatā ‘‘na metaṃ khamatī’’ti evaṃ diṭṭhāvikammaṃ akatvā ‘‘dukkaṭaṃ kammaṃ puna kātabbaṃ kamma’’nti na ukkoṭenti, niddampi okkantā honti, sabbesaṃ ṭhapetvā thullavajjañca gihipaṭisaṃyuttañca sabbāpattiyo vuṭṭhahanti. Evaṃ āpattādhikaraṇaṃ tīhi samathehi sammati.

Kiccādhikaraṇaṃ ekena samathena sammati sammukhāvinayeneva. Iti imāni cattāri adhikaraṇāni yathānurūpaṃ imehi sattahi samathehi sammanti. Tena vuttaṃ – ‘‘uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo…pe… tiṇavatthārako’’ti. Sesaṃ sabbattha uttānameva.

Adhikaraṇasamathasuttavaṇṇanā niṭṭhitā.

Vinayavaggavaṇṇanā niṭṭhitā.


我来为您直译这段巴利文：
当漏尽比丘被无根据的戒失诽谤,请求忆念止,僧团以白四羯磨给予忆念止时,则以现前止和忆念止而止息。给予忆念止后,对彼人任何人的责难都不成立。当狂乱比丘因狂乱作非沙门行为,诸比丘以"具寿忆念如是罪否"责问时,虽说"贤友,彼是我狂乱所作,我不忆念",仍被诸比丘责问,为免再受责问而请求不痴止,僧团以白四羯磨给予他不痴止时,则以现前止和不痴止而止息。给予不痴止后,对彼人任何人因此事的责难都不成立。当以波罗夷或近波罗夷责问时以别事回避,因恶增上,僧团思:"若此人未断根,善行后将得复权。若断根,此即为他的灭摈"而以白四羯磨作恶作止时,则以现前止和恶作止而止息。如是责难诤以四种止而止息。
犯罪诤以三种止息:现前止、自认作和草覆。其不唯以现前止而止息。当比丘于一比丘前或僧团众中忏悔轻罪时,则犯罪诤以现前止和自认作而止息。其中现前止中,忏悔者和受忏者二人现前为人现前。余如前说。
于个人和众忏悔时无僧团现前。此中"大德,我犯如是罪"和"你见否"及"是,我见"如是自认,"未来应防护"的作为,此名为自认作。僧残请求别住等为自认,给予别住等为自认作。
二部诤讼比丘作多非沙门行为后,惭法生起:"若我们互相追究此等罪,或许此诤转向粗恶暴恶",见互相追究罪过失,当诸比丘作草覆羯磨时,则犯罪诤以现前止和草覆而止息。于此中凡在伸手所及处不作"此不合我意"如是表明见解,不说"恶作羯磨应重作",甚至入睡者,除粗罪和涉俗人罪外,一切罪都出。如是犯罪诤以三种止而止息。
事务诤以一种止息:唯以现前止。如是此等四诤随适以此七止而止息。故说"为已生已生诤事的止息平息应给现前止...乃至...草覆"。余处一切显明。
止诤经注释终
律品注释终


Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Sattakanipātavaṇṇanāya anuttānatthadīpanā samattā.


Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Aṭṭhakanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

1. Mettāvaggo

1. Mettāsuttavaṇṇanā

1. Aṭṭhakanipātassa paṭhame vaḍḍhitāyāti bhāvanāpāripūrivasena paribrūhitāya. Punappunaṃ katāyāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitāya. Yuttayānasadisakatāyāti yathā yuttaājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathāruci pavattārahataṃ gamitāya. Patiṭṭhānaṭṭhenāti sabbasampattiadhiṭṭhānaṭṭhena. Paccupaṭṭhitāyāti bhāvanābahulīkārehi pati pati upaṭṭhitāya avijahitāya. Samantato citāyāti sabbabhāgena bhāvanānurūpaṃ cayaṃ gamitāya. Tenāha ‘‘upacitāyā’’ti. Suṭṭhu samāraddhāyāti ativiya sammadeva nibbattigatāya.

Yoca mettaṃ bhāvayatītiādīsu yo koci gahaṭṭho vā pabbajito vā. Mettanti mettājhānaṃ.

Appamāṇanti bhāvanāvasena ārammaṇavasena ca appamāṇaṃ. Asubhabhāvanādayo viya hi ārammaṇe ekadesaggahaṇaṃ akatvā anavasesapharaṇavasena anodhiso pharaṇavasena ca, appamāṇārammaṇatāya paguṇabhāvanāvasena ca appamāṇaṃ. Tanū saṃyojanā hontīti mettaṃ pādakaṃ katvā sammasitvā heṭṭhime ariyamagge adhigacchantassa sukheneva paṭighasaṃyojanādayo pahīyamānā tanū hontīti evamettha attho daṭṭhabbo.

Evaṃ kilesappahānañca nibbānādhigamañca mettābhāvanāya sikhāppattamānisaṃsaṃ dassetvā idāni aññepi ānisaṃse dassetuṃ ‘‘ekampi ce’’tiādi vuttaṃ. Tattha aduṭṭhacittoti mettābalena suṭṭhu vikkhambhitabyāpādatāya byāpādena adūsitacitto. Mettāyatīti hitapharaṇavasena mettaṃ karoti. Kusalīti atisayena kusalavā mahāpuñño, paṭighādianatthavigamena khemī. Sabbe ca pāṇeti ca-saddo byatireko. Manasānukampīti cittena anukampanto. Idaṃ vuttaṃ hoti – ekasattavisayāpi tāva mettā mahākusalarāsi, sabbe pana pāṇe attano puttaṃ viya hitapharaṇena manasā anukampanto pahukaṃ pahuṃ anappakaṃ apariyantaṃ catusaṭṭhimahākappepi attano vipākappabandhaṃ pavattetuṃ samatthaṃ uḷāraṃ puññaṃ ariyo parisuddhacitto puggalova karoti nipphādetīti. Sattabharitanti sattehi aviraḷaṃ, ākiṇṇamanussanti attho.

Saṅgahavatthūnīti (saṃ. ni. ṭī. 1.1.120) lokassa saṅgaṇhanakāraṇāni. Nipphannasassato nava bhāge 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 piyaṃ vācāpiyaṃ, tassa kammaṃ vācāpeyyaṃ. Sabbaso raṭṭhassa iddhādibhāvato khemaṃ. Nirabbudaṃ coriyābhāvato. Iddhañhi raṭṭhaṃ acoriyaṃ. ‘‘Niraggaḷa’’nti vuccati apārutagharabhāvato.

Uddhaṃmūlakaṃ katvāti ummūlaṃ katvā. Dvīhi pariyaññehīti mahāyaññassa pubbabhāge pacchā ca pavattetabbehi dvīhi parivārayaññehi. Satta…pe… bhīsanassāti sattanavutādhikānaṃ pañcannaṃ pasusatānaṃ māraṇena bheravassa pāpabhīrukānaṃ bhayāvahassa. Tathā hi vadanti –

‘‘Chasatāni niyujjanti, pasūnaṃ majjhime hani;

Assamedhassa yaññassa, ūnāni pasūhi tīhī’’ti. (saṃ. ni. ṭī. 1.

我来为您直译这段巴利文：
如是满足意愿之增支部注释中
七法篇注释中难解义释毕
礼敬彼世尊、阿罗汉、正等正觉者
增支部
八法篇复注
1. 第一五十篇
1. 慈爱品
1. 慈爱经注释
1. 八法篇第一经中"增长"即以修习圆满方式增广。"再再作"即以修习多作方式而再再转起。"如驾驭车"即如善巧御者所控驭的良马之车随意而行,如是引导至随意而行性。"立足义"即一切成就立足义。"现起"即以修习多作而一再现起无舍。"遍积集"即一切分以适修习方式达到积集。故说"积集"。"善开始"即极善正确达到生起。
"若修慈"等中任何在家或出家者。"慈"即慈禅。
"无量"即以修习方式和所缘方式无量。因不如不净修习等于所缘取一部分,而以遍满无余方式和无分别遍满方式,以及因所缘无量而熟练修习方式为无量。"结使变薄"即以慈为基础观察而证得下级圣道者,瞋结等容易舍断而变薄,如是此中应知义。
如是显示慈修习达到顶点的断烦恼和证涅槃功德后,现在为显示其他功德而说"若仅一"等。其中"无瞋心"即以慈力善遮止瞋恚故心不染瞋。"行慈"即以遍满利益方式行慈。"善巧"即极善巧大福德,因离瞋等不利而安稳。"一切生"中ca是转折词。"意悲悯"即以心悲悯。此说 - 即使对一有情的慈也是大善聚,而以如自子利益遍满之心悲悯一切生,清净心的圣者作成无少无边能在六十四大劫中转起自己果报相续的广大福德。"满有情"即有情密集,意为人众充满。
"摄事"即摄持世间的因。农夫从收成九分给王取一分为取十分之一。如是诸农夫欢喜而成就谷物,故说"于成就谷物而智慧义"。据说从那以下变成取六分。"六个月的"即足六六月用。"系缚"即如系缚。语言可意为语可意,其业为语可爱。由一切国土昌盛等为安稳。无扰乱因无盗贼。因昌盛国土无盗贼。因开门之家性称为"无关闭"。
"作根上"即作根除。"以二围祭"即以大祭前后应行的二种围绕祭。"七...可畏"即以杀五百九十七诸畜生而可畏,对恶怖者生怖畏。如是说:
"六百配合中,马祭杀畜生;
减三诸畜生。"

1.120; a. ni. ṭī. 2.4.39);

Sammanti yugacchidde pakkhipitabbadaṇḍakaṃ. Pāsantīti khipanti. Saṃhārimehīti sakaṭehi vahitabbehi. Pubbe kira eko rājā sammāpāsaṃ yajanto sarassatinaditīre pathaviyā vivare dinne nimuggoyeva ahosi. Andhabālabrāhmaṇā gatānugatigatā ‘‘ayaṃ tassa saggagamanamaggo’’ti saññāya tattha sammāpāsaṃ yaññaṃ paṭṭhapenti. Tena vuttaṃ ‘‘nimuggokāsato pabhutī’’ti . Ayūpo appakadivaso yāgo, sayūpo bahudivasaṃ sādheyyo satrayāgo. Mantapadābhisaṅkhatānaṃ sappimadhūnaṃ ‘‘vāja’’miti samaññā. Hiraññasuvaṇṇagomahiṃsādi sattarasakadakkhiṇassa. Sāragabbhakoṭṭhāgārādīsu natthi ettha aggaḷāti niraggaḷo. Tattha kira yaññe attano sāpateyyaṃ anavasesato anigūhitvā niyyātīyati.

Candappabhāti (itivu. aṭṭha. 27) candimasseva pabhāya. Tārāgaṇāva sabbeti yathā sabbepi tārāgaṇā candimasobhāya soḷasimpi kalaṃ nāgghanti, evaṃ te assamedhādayo yaññā mettassa cittassa vuttalakkhaṇena subhāvitassa soḷasimpi kalaṃ nānubhavanti, na pāpuṇanti, nāgghantīti attho.

Idāni aparepi diṭṭhadhammikasamparāyike mettābhāvanāya ānisaṃse dassetuṃ ‘‘yo na hantī’’tiādi vuttaṃ. Tattha yoti mettābrahmavihārabhāvanānuyutto puggalo. Na hantīti teneva mettābhāvanānubhāvena dūravikkhambhitabyāpādatāya na kañci sattaṃ hiṃsati, leḍḍudaṇḍādīhi na vibādhati vā. Na ghātetīti paraṃ samādapetvā na satte mārāpeti na vibādhāpeti ca. Na jinātīti sārambhaviggāhikakathādivasena na kañci jināti sārambhasseva abhāvato, jānikaraṇavasena vā aṭṭakaraṇādinā na kañci jināti. Tenāha ‘‘na attanā parassa jāniṃ karotī’’ti. Na jāpayeti parehi payojetvā paresampi dhanajāniṃ na kārāpeyya. Tenāha ‘‘na parena parassa jāniṃ kāretī’’ti. Mettāya vā aṃso aviheṭhanaṭṭhena avayavabhūtoti mettaṃso.

Mettāsuttavaṇṇanā niṭṭhitā.

2-4. Paññāsuttādivaṇṇanā

2-4. Dutiye ādibrahmacariyikāyāti ādibrahmacariyameva ādibrahmacariyikā. Tenāha ‘‘maggabrahmacariyassa ādibhūtāyā’’ti. Ariyoti niddoso parisuddho. Tuṇhībhāvo na titthiyānaṃ mūgabbatagahaṇaṃ viya aparisuddhoti ariyo tuṇhībhāvo. Catutthajjhānanti ukkaṭṭhaniddesenetaṃ vuttaṃ, paṭhamajjhānādīnipi ariyo tuṇhībhāvotveva saṅkhaṃ gacchanti. Jānanti idaṃ kammasādhananti āha ‘‘jānitabbakaṃ jānātī’’ti. Yathā vā ekacco viparītaṃ gaṇhanto jānantopi na jānāti, passantopi na passati, na evamayaṃ. Ayaṃ pana jānanto jānāti, passanto passatīti evamettha daṭṭhabbo. Tatiyādīni suviññeyyāni.

Paññāsuttādivaṇṇanā niṭṭhitā.

5. Paṭhamalokadhammasuttavaṇṇanā

5. Pañcame lokassa dhammāti sattalokassa avassaṃbhāvidhammā. Tenāha ‘‘etehi muttā nāma natthi’’tiādi. Ghāsacchādanādīnaṃ laddhi lābho, tāni eva vā laddhabbato lābho, tadabhāvo alābho, lābhaggahaṇena cettha tabbisayo anurodho gahito, alābhaggahaṇena virodho. Yasmā lohite sati tadupaghātavasena pubbo viya anurodho laddhāvasaro eva hoti, tasmā vuttaṃ ‘‘lābhe āgate alābho āgatoyevā’’ti. Esa nayo yasādīsupi. Sesaṃ suviññeyyameva.

Paṭhamalokadhammasuttavaṇṇanā niṭṭhitā.

6-8. Dutiyalokadhammasuttādivaṇṇanā

6-

我来为您直译这段巴利文：
(1.120; 增支部复注 2.4.39);
"轭"即应插入轭孔的杖。"投"即抛。"可运"即应以车运。据说从前一位王行轭投祭时,在萨拉斯瓦蒂河(现今印度北部一条河)岸地面裂开处完全沉没。愚昧婆罗门随人而行,以"此是他往天道路"想而在那里开始轭投祭。故说"从沉没处起"。短日祭为无柱祭,长日祭为有柱祭,称为萨多罗祭。用咒句配制的酥蜜称为"瓦迦"。十七种施物如金银牛水牛等。在精藏仓库等处无关闭故称无关闭。据说在彼祭中不隐藏自己财物而无余奉献。
"月光"即如月的光。"如诸星众"即如一切星众比月光的十六分之一都不值,如是彼等马祭等祭与说相具足善修慈心的十六分之一不及,不达,不值。
现在为显示慈修习其他现世后世功德而说"不杀"等。其中"彼"即行慈梵住修习的人。"不杀"即以彼慈修习威力远离瞋恚性故不害任何有情,不以土块杖等恼害。"不教杀"即不教唆他而杀害有情或恼害。"不胜"即以激烈争论等方式不胜任何人因无激烈性,或以造损方式以诉讼等不胜任何人。故说"不自造他人损"。"不教胜"即不使役他人而令造他人财损。故说"不以他人令造他人损"。或慈分即以不恼害义为支分。
慈爱经注释终
2-4. 慧经等注释
2-4. 第二经中"初梵行"即初梵行性。故说"为道梵行初"。"圣"即无过清净。沉默非如外道哑默禁戒取般不清净故为圣沉默。"第四禅"此以殊胜说而说,初禅等也称为圣沉默。"知"此为作者义,故说"知所知"。或如某人颠倒执取虽知不知,虽见不见,此非如是。但此知时知,见时见,如是此中应知。第三等易知。
慧经等注释终
5. 第一世间法经注释
5. 第五经中"世间法"即有情世间必然法。故说"无脱此等"等。得食衣等为得,或彼等可得故为得,彼无为不得,以得摄取则摄取彼所缘随顺,以不得摄取违逆。因有血时由彼害故如脓般随顺得机会,故说"得来时不得已来"。如是名等中也。余易知。
第一世间法经注释终
6-8. 第二世间法经等注释
6-

8. Chaṭṭhe adhikaṃ payasati payujjati etenāti adhippayāso, savisesaṃ itikattabbakiriyā. Tenāha ‘‘adhikappayogo’’ti. Sattamaṭṭhamesu natthi vattabbaṃ.

Dutiyalokadhammasuttādivaṇṇanā niṭṭhitā.

9. Nandasuttavaṇṇanā

9. Navame duvidhā kulaputtā jātikulaputtā ācārakulaputtā ca. Tattha ‘‘tena kho pana samayena raṭṭhapālo kulaputto tasmiṃyeva thullakoṭṭhike aggakulikassa putto’’ti (ma. ni. 2.294) evaṃ āgatā uccākulaputtā jātikulaputtā. ‘‘Saddhāyete kulaputtā agārasmā anagāriyaṃ pabbajitā’’ti (ma. ni. 3.78) evaṃ āgatā pana yattha katthaci kule pasutāpi ācārakulaputtā nāma. Idha pana uccākulappasutataṃ sandhāya ‘‘kulaputtoti, bhikkhave, nandaṃ sammā vadamāno vadeyyā’’ti bhagavatā vuttanti āha ‘‘jātikulaputto’’ti. Ubhohipi pana kāraṇehi tassa kulaputtabhāvoyeva. Sesamettha uttānameva.

Nandasuttavaṇṇanā niṭṭhitā.

10. Kāraṇḍavasuttavaṇṇanā

10. Dasame paṭicaratīti paṭicchādanavasena carati pavattati. Paṭicchādanaṭṭho eva vā carati-saddo anekatthattā dhātūnanti āha ‘‘paṭicchādetī’’ti. Aññenāññanti pana paṭicchādanākāradassananti āha ‘‘aññena kāraṇenā’’tiādi. Tattha aññaṃ kāraṇaṃ vacanaṃ vāti yaṃ codakena cuditakassa dosavibhāvanaṃ kāraṇaṃ, vacanaṃ vā vuttaṃ, taṃ tato aññeneva kāraṇena, vacanena vā paṭicchādeti. Kāraṇenāti codanāya amūlāya amūlikabhāvadīpaniyā yuttiyā vā. Vacanenāti tadatthabodhakena vacanena. ‘‘Ko āpanno’’tiādinā codanaṃ vissajjetvāva vikkhepāpajjanaṃ aññenāññaṃ paṭicaraṇaṃ. Bahiddhā kathāpanāmanā nāma ‘‘itthannāmaṃ āpattiṃ āpannosī’’ti vutte – ‘‘pāṭaliputtaṃ gatomhī’’tiādinā codanaṃ vissajjetvāti ayameva viseso. Yo hi ‘‘āpattiṃ āpannosī’’ti vutto ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpannā, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti vā vadati, ‘‘evarūpaṃ kiñci tayā diṭṭha’’nti vutte ‘‘na suṇāmī’’ti sotaṃ vā upaneti, ayaṃ aññenāññaṃ paṭicarati nāma. Yo pana ‘‘itthannāmaṃ nāma āpattiṃ āpannosī’’ti puṭṭho ‘‘pāṭaliputtaṃ gatomhī’’ti vatvā puna ‘‘na tava pāṭaliputtagamanaṃ pucchāma, āpattiṃ pucchāmā’’ti vutte tato ‘‘rājagahaṃ gatomhi. Rājagahaṃ vā yāhi brāhmaṇagahaṃ vā, āpattiṃ āpannosīti. Taṃ tattha me sūkaramaṃsaṃ laddha’’ntiādīni vadati, ayaṃ bahiddhā kathaṃ apanāmeti nāma . Samaṇakacavaroti samaṇavesadhāraṇena samaṇappatirūpakatāya samaṇānaṃ kacavarabhūtaṃ.

Kāraṇḍavaṃ (su. ni. aṭṭha. 

我来为您直译这段巴利文：
8. 第六经中"多作"即由此多用为多作,即特别应作之事。故说"多加行"。第七第八经中无可说。
第二世间法经等注释终
9. 难陀经注释
9. 第九经中良家子有二种:生良家子和行良家子。其中如"尔时良家子勒陀波罗即是都拉科提卡(地名)最上族良家之子"(中部2.294)如是来的上族良家子为生良家子。"此等良家子以信从家至无家出家"(中部3.78)如是来的即使生于任何族也名为行良家子。此中关于生于上族,世尊说"诸比丘,正说难陀时应说良家子",故说"生良家子"。但以二种因缘他确实是良家子。此中余显明。
难陀经注释终
10. 秽垢经注释
10. 第十经中"巧辩"即以遮蔽方式行动转起。或行动词仅有遮蔽义因诸语根多义,故说"遮蔽"。而"以他遮他"即显示遮蔽方式,故说"以他因"等。其中"他因或语"即举罪者显示过失的因或所说语,以异于彼的因或语而遮蔽。"因"即无根举罪时显示无根性的理由。"语"即表达彼义的语言。以"谁犯"等而回避举罪即以他遮他巧辩。"转向外语"即当说"你犯如是罪"时 - 以"我去波吒梨子城(今印度巴特纳)"等而回避举罪,此是差别。若被说"犯罪"而说"谁犯,犯什么,于何犯,你说谁,说什么",或被说"你见如是"而凑近耳说"我不听",此名为以他遮他巧辩。若被问"你犯如是罪"而说"我去波吒梨子城",再被说"我们不问你去波吒梨子城,问你罪"而又说"我去王舍城(今印度王舍)"。"你去王舍城或婆罗门家,你犯罪否。我在那里得猪肉"等,此名为转向外语。"沙门秽垢"即以持沙门相而成沙门似相故为沙门秽垢。
秽垢(义足注);

2.283-284) niddhamathāti vipannasīlatāya kacavarabhūtaṃ puggalaṃ kacavaramiva anapekkhā apanetha. Kasambuṃ apakassathāti kasambubhūtañca naṃ khattiyādīnaṃ majjhagataṃ pabhinnapaggharitakuṭṭhaṃ caṇḍālaṃ viya apakaḍḍhatha. Kiṃ kāraṇaṃ? Saṅghārāmo nāma sīlavantānaṃ kato, na dussīlānaṃ. Yato etadeva sandhāyāha ‘‘tato palāpe vāhetha, assamaṇe samaṇamānine’’ti. Yathā palāpā antosārarahitā ataṇḍulā bahi thusena vīhī viya dissanti, evaṃ pāpabhikkhū anto sīlarahitāpi bahi kāsāvādiparikkhārena bhikkhū viya dissanti, tasmā ‘‘palāpā’’ti vuccanti. Te palāpe vāhetha opunatha vidhamatha, paramatthato assamaṇe samaṇavesamattena samaṇamānine. Kappayavhoti kappetha, karothāti vuttaṃ hoti. Patissatāti sappatissā. Vaṭṭadukkhassa antaṃ karissatha, parinibbānaṃ pāpuṇissathāti attho.

Kāraṇḍavasuttavaṇṇanā niṭṭhitā.

Mettāvaggavaṇṇanā niṭṭhitā.

2. Mahāvaggo

1. Verañjasuttavaṇṇanā

11. Dutiyassa paṭhame verañjāyaṃ viharatīti (pārā. aṭṭha. 1.1) ettha verañjāti tassa nagarassetaṃ adhivacanaṃ, tassaṃ verañjāyaṃ. Samīpatthe bhummavacanaṃ. Naḷerupucimandamūleti ettha naḷeru nāma yakkho. Pucimandoti nimbarukkho. Mūlanti samīpaṃ. Ayañhi mūla-saddo ‘‘mūlāni uddhareyya antamaso usīranāḷimattānipī’’tiādīsu (a. ni. 4.195) mūlamūle dissati. ‘‘Lobho akusalamūla’’ntiādīsu (dī. ni. 3.305; pari. 323) asādhāraṇahetumhi. ‘‘Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’ntiādīsu (pārā. 494) samīpe. Idha pana samīpe adhippeto, tasmā naḷeruyakkhena adhiggahitassa pucimandassa samīpeti evamettha attho daṭṭhabbo. So kira pucimando ramaṇīyo pāsādiko anekesaṃ rukkhānaṃ ādhipaccaṃ viya kurumāno tassa nagarassa avidūre gamanāgamanasampanne ṭhāne ahosi. Atha bhagavā verañjaṃ gantvā patirūpe ṭhāne viharanto tassa rukkhassa samīpe heṭṭhābhāge vihāsi. Tena vuttaṃ ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti.

Paccuṭṭhānaṃ (sārattha. ṭī. 1.2) nāma āsanā vuṭṭhānanti āha ‘‘nāsanā vuṭṭhātī’’ti. Nisinnāsanato na vuṭṭhahatīti attho. Ettha ca jiṇṇe…pe… vayoanuppatteti upayogavacanaṃ āsanā vuṭṭhānakiriyāpekkhaṃ na hoti. Tasmā ‘‘jiṇṇe…pe… vayoanuppatte disvā’’ti ajjhāhāraṃ katvā attho veditabbo. Atha vā paccuggamanakiriyāpekkhaṃ upayogavacanaṃ, tasmā na paccuṭṭhātīti uṭṭhāya paccuggamanaṃ na karotīti attho veditabbo. Paccuggamanampi hi paccuṭṭhānanti vuccati. Vuttañhetaṃ ‘‘ācariyaṃ pana dūratova disvā paccuṭṭhāya paccuggamanakaraṇaṃ paccuṭṭhānaṃ nāmā’’ti. Nāsanā vuṭṭhātīti iminā pana paccuggamanābhāvassa upalakkhaṇamattaṃ dassitanti daṭṭhabbaṃ. Vibhāvane nāma attheti pakativibhāvanasaṅkhāte atthe. Na abhivādeti vāti na abhivādetabbanti vā sallakkhetīti vuttaṃ hoti.

Taṃ aññāṇanti ‘‘ayaṃ mama abhivādanādīni kātuṃ araharūpo na hotī’’ti ajānanavasena pavattaṃ aññāṇaṃ. Olokentoti ‘‘dukkhaṃ kho agāravo viharati appatisso, kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkareyyaṃ garuṃ kareyya’’ntiādisuttavaseneva (a. ni. 

我来为您直译这段巴利文：
(2.283-284)"驱除"即因破戒性为秽垢之人,如秽垢般无顾惜地除去。"除秽垢"即除去如秽垢般处于刹帝利等中间的破溃流出的麻风病人如旃陀罗。为何因?名为僧园是为持戒者作,非为破戒者。所以关于此说"故驱除谷皮,非沙门自称沙门者"。如谷皮内无实无米而外见如稻米,如是恶比丘内无戒而外以袈裟等资具见如比丘,故称"谷皮"。驱除彼等谷皮,扬净除去,就胜义而言非沙门而以沙门相貌自称沙门者。"应作"即应作,即说作。"恭敬"即有恭敬。将作轮回苦的终尽,将证入涅槃,此为义。
秽垢经注释终
慈爱品注释终
2. 大品
1. 鞞兰若经注释
11. 第二品第一经中"住鞞兰若"此中鞞兰若是彼城名称,于彼鞞兰若。处格表示近义。"那梨路尼拘律树下"此中那梨路是夜叉名。"尼拘律"即榕树。"下"即近。因此下词于"乃至拔出茅草根"等(增支部4.195)见于根。"贪为不善根"等(长部3.305;义释323)于不共因。"日中时影所覆,无风树叶落处为树下"等(巴拉底木叉494)于近。此中意指近,故此中义应知为被那梨路夜叉所住的尼拘律树近。据说彼尼拘律树可爱悦意如统领众多树木,在彼城不远来往便利处。于是世尊到鞞兰若时住在适处,住在彼树下方。故说"住鞞兰若那梨路尼拘律树下"。
"起迎"即从座起,故说"不从座起"。义为不从所坐座起。此中"老...至时"是宾格不依从座起之动作。故应补入"见老...至时"而知义。或宾格依迎接动作,故应知义为不起迎即不起而作迎接。因迎接也称为起迎。因说此:"见阿阇梨从远处起而作迎接名为起迎。"但以"不从座起"仅表示无迎接应知。"明了名义"即于本来明了称为义。"或不敬礼"即说不思应敬礼。
"彼无知"即以"此人非我作敬礼等的应供形"不知方式转起的无知。"思惟"即如"难住无恭敬无恭顺,我应恭敬尊重何沙门婆罗门"等经(增支部

4.21) ñāṇacakkhunā olokento. Nipaccakārārahanti paṇipātārahaṃ. Sampatijātoti muhuttajāto, jātasamanantaramevāti vuttaṃ hoti. Uttarena mukhoti uttaradisābhimukho. ‘‘Sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesi’’nti idaṃ –

‘‘Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne sabbā disā viloketi, āsabhiñca vācaṃ bhāsatī’’ti (dī. ni. 

我来为您直译这段巴利文：
(4.21)以智眼观察。"应敬礼"即应礼拜。"初生"即刚出生,即说出生后立即。"向北面"即面向北方。"以七步行走观看整个一万世界"此即-
"诸比丘,此为法性,菩萨初生立于平足,面向北方以七步行走,撑持白伞时观察一切方向,并说牛王语"(长部;
此段译文保持了原文的简洁性和专业性,直接翻译了每个巴利词的确切含义。对于经中提到的特定术语如"菩萨"、"牛王语"等都保持原样译出,没有作解释性翻译。地名和方位词也按原文直译。句式结构也尽量保持原文的形式。

2.31) –

Evaṃ pāḷiyaṃ sattapadavītihārupari ṭhitassa viya sabbādisānulokanassa kathitattā vuttaṃ, na panetaṃ evaṃ daṭṭhabbaṃ sattapadavītihārato pageva disāvilokanassa katattā. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimaṃ disaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā, ‘‘mahāpurisa, idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā, catasso anudisā, heṭṭhā, uparīti dasapi disā anuviloketvā attano sadisaṃ adisvā ‘‘ayaṃ uttaradisā’’ti sattapadavītihārena agamāsīti veditabbā. Olokesinti mama puññānubhāvena lokavivaraṇapāṭihāriye jāte paññāyamānaṃ dasasahassilokadhātuṃ maṃsacakkhunāva olokesinti attho.

Mahāpurisoti jātigottakulappadesādivasena mahantapuriso. Aggoti guṇehi sabbappadhāno. Jeṭṭhoti guṇavaseneva sabbesaṃ vuddhatamo, guṇehi mahallakatamoti vuttaṃ hoti. Seṭṭhoti guṇavaseneva sabbesaṃ pasatthatamo. Atthato pana pacchimāni dve purimasseva vevacanānīti veditabbaṃ. Tayāti nissakke karaṇavacanaṃ. Uttaritaroti adhikataro. Patimānesīti pūjesi. Āsabhinti uttamaṃ. Mayhaṃ abhivādanādiraho puggaloti mayhaṃ abhivādanādikiriyāya araho anucchaviko puggalo. Niccasāpekkhatāya panettha samāso daṭṭhabbo. Tathāgatāti tathāgatato, tathāgatassa santikāti vuttaṃ hoti. Evarūpanti abhivādanādisabhāvaṃ. Paripākasithilabandhananti paripākena sithilabandhanaṃ.

Taṃ vacananti ‘‘nāhaṃ taṃ brāhmaṇā’’tiādivacanaṃ. ‘‘Nāhaṃ arasarūpo, mādisā vā arasarūpā’’ti vutte brāhmaṇo thaddho bhaveyya. Tena vuttaṃ ‘‘cittamudubhāvajananattha’’nti.

Katamo pana soti pariyāyāpekkho pulliṅganiddeso, katamo so pariyāyoti attho? Jātivasenāti khattiyādijātivasena. Upapattivasenāti devesu upapattivasena. Seṭṭhasammatānampīti api-saddena pageva aseṭṭhasammatānanti dasseti. Abhinandantānanti sappītikataṇhāvasena pamodamānānaṃ. Rajjantānanti balavarāgavasena rajjantānaṃ. Rūpaparibhogena uppannataṇhāsampayuttasomanassavedanā rūpato nibbattitvā hadayatappanato ambarasādayo viya rūparasāti vuccanti. Āviñcantīti ākaḍḍhanti. Vatthārammaṇādisāmaggiyanti vatthuārammaṇādikāraṇasāmaggiyaṃ. Anukkhipantoti attukkaṃsanavasena kathite brāhmaṇassa asappāyabhāvato attānaṃ anukkhipanto anukkaṃsento.


我来为您直译这段巴利文：
(2.31) -
如是由于圣典中说七步行走之上者似观察一切方向,但不应如是见因在七步行走前已作方向观察。因大士从人手脱出观察东方,无数千轮围界成为一空地。诸天人于彼以香花等供养,说:"大士,此处无有如您者,何况更胜者。"如是观察四方、四维、下、上十方,不见与己相等者,"此是北方"以七步行走而去,应知。"观察"义为因我福德威力生世界开显神变时,以肉眼观察显现的一万世界。
"大士"即以生姓家族地域等为大人。"最"即以功德为一切最胜。"长"即仅以功德为一切最长,即说以功德最大。"上"即仅以功德为一切最赞叹。但义应知后二为前者异名。"由你"为离格之作格语。"更胜"即更加。"尊敬"即供养。"牛王"即最上。"我敬礼等相应人"即于我敬礼等行为相应合宜之人。此中应见常观待之复合词。"如来"即从如来,于如来处,即说。"如是"即敬礼等自性。"熟放缓缚"即因熟放而缓缚。
"彼语"即"婆罗门,我非"等语。若说"我非无味相,或如我者非无味相",婆罗门会僵硬。故说"为生心柔软"。
"然何为彼"即期待词句之阳性表述,义为何为彼词句。"以生"即以刹帝利等生。"以生起"即以生于诸天。"也被认为最上者"以也字显示何况不被认为最上者。"欢喜"即以有喜爱欲而喜悦。"贪著"即以强烈贪方式贪著。从色生起与爱相应喜受因从色生如芒果汁等能满足心故称色味。"牵引"即拉引。"色所缘等和合"即色所缘等因缘和合。"不举扬"即因说自举扬对婆罗门不适故不举扬自己不赞叹。


Etasmiṃ panatthe karaṇe sāmivacananti ‘‘jahitā’’ti etasmiṃ atthe tathāgatassāti karaṇe sāmivacanaṃ, tathāgatena jahitāti attho. Mūlanti bhavamūlaṃ. ‘‘Tālavatthukatā’’ti vattabbe ‘‘oṭṭhamukho’’tiādīsu viya majjhepadalopaṃ katvā a-kārañca dīghaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti āha ‘‘tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā’’ti. Tattha tālassa vatthu tālavatthu. Yathā ārāmassa vatthubhūtapubbo padeso ārāmassa abhāve ‘‘ārāmavatthū’’ti vuccati, evaṃ tālassa patiṭṭhitokāso samūlaṃ uddharite tāle padesamatte ṭhite tālassa vatthubhūtapubbattā ‘‘tālavatthū’’ti vuccati. Nesanti rūparasādīnaṃ. Kathaṃ pana tālavatthu viya nesaṃ vatthu katanti āha ‘‘yathā hī’’tiādi. Rūpādiparibhogena uppannataṇhāyuttasomanassavedanāsaṅkhātarūparasādīnaṃ cittasantānassa adhiṭṭhānabhāvato vuttaṃ ‘‘tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate’’ti. Tattha pubbeti pure, sarāgakāleti vuttaṃ hoti. Tālāvatthukatāti vuccantīti tālavatthu viya attano vatthussa katattā rūparasādayo ‘‘tālāvatthukatā’’ti vuccanti. Etena pahīnakilesānaṃ puna uppattiyā abhāvo dassito.

Aviruḷhidhammattāti aviruḷhisabhāvatāya. Matthakacchinno tālo pattaphalādīnaṃ avatthubhūto tālāvatthūti āha ‘‘matthakacchinnatālo viya katā’’ti. Etena ‘‘tālāvatthu viya katāti tālāvatthukatā’’ti ayaṃ viggaho dassito. Ettha pana ‘‘avatthubhūto tālo viya katāti avatthutālakatā’’ti vattabbe visesanassa paranipātaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti daṭṭhabbaṃ. Iminā panatthena idaṃ dasseti – rūparasādivacanena vipākadhammadhammā hutvā pubbe uppannakusalākusalā dhammā gahitā, te uppannāpi matthakasadisānaṃ taṇhāvijjānaṃ maggasatthena chinnattā āyatiṃ tālapattasadise vipākakkhandhe nibbattetuṃ asamatthā jātā, tasmā tālāvatthu viya katāti tālāvatthukatā rūparasādayoti . Imasmiṃ atthe ‘‘abhinandantāna’’nti iminā padena kusalasomanassampi saṅgahitanti vadanti. Anabhāvaṃ katāti ettha anu-saddo pacchāsaddena samānatthoti āha ‘‘yathā nesaṃ pacchābhāvo na hotī’’tiādi.

Yañca kho tvaṃ sandhāya vadesi, so pariyāyo na hotīti yaṃ vandanādisāmaggirasābhāvasaṅkhātaṃ kāraṇaṃ arasarūpatāya vadesi, taṃ kāraṇaṃ na hoti, na vijjatīti attho. Nanu cāyaṃ brāhmaṇo yaṃ vandanādisāmaggirasābhāvasaṅkhātapariyāyaṃ sandhāya ‘‘arasarūpo bhavaṃ gotamo’’ti āha, ‘‘so pariyāyo natthī’’ti vutte vandanādīni bhagavā karotīti āpajjatīti imaṃ aniṭṭhappasaṅgaṃ dassento āha ‘‘nanu cā’’tiādi.

Sabbapariyāyesūti sabbavāresu. Sandhāyabhāsitamattanti yaṃ sandhāya brāhmaṇo ‘‘nibbhogo bhavaṃ gotamo’’tiādimāha. Bhagavā ca yaṃ sandhāya nibbhogatādiṃ attani anujānāti, taṃ sandhāyabhāsitamattaṃ. Chandarāgaparibhogoti chandarāgavasena paribhogo. Aparaṃ pariyāyanti aññaṃ kāraṇaṃ.

Kulasamudācārakammanti kulācārasaṅkhātaṃ kammaṃ, kulacārittanti attho. Akiriyanti akaraṇabhāvaṃ . ‘‘Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammāna’’nti sāmaññavacanepi pārisesañāyato vuttāvasesā akusaladhammā gahetabbāti āha ‘‘ṭhapetvā te dhamme’’tiādi, te yathāvuttakāyaduccaritādike akusaladhamme ṭhapetvāti attho. Anekavihitāti anekappakārā.


我来为您直译这段巴利文：
然而在此义中作格的属格即在"已舍"此义中"如来的"为作格的属格,义为被如来舍弃。"根"即有根。"如断多罗树"本应说"断多罗树",如"唇口"等中删去中间词,使a音长,而说"如断多罗树"故说"如作多罗树基处即如断多罗树"。此中多罗树的基处为多罗树基。如园林的基处之处于园林不存在时称为"园林基",如是多罗树的立处,多罗树连根拔起时,在处所立时,因曾为多罗树基处故称"多罗树基"。"彼等"即色味等。如何如多罗树基如是作彼等基故说"如是"等。因色等受用所生爱相应喜受称色味等为心相续的住立处故说"彼等先前曾生起故于心相续基处作"。此中"先前"即前,即说有贪时。称"如断多罗树"即如多罗树基为自基处故色味等称"如断多罗树"。此显示已断烦恼不再生起。
"不生长法性"即不生长自性。顶断多罗树成为叶果等非基处多罗树基故说"如作顶断多罗树"。此显示"如作多罗树基即如断多罗树"此分别。此中本应说"如作非基处之树即作非基处树",以后置限定而说"如断多罗树"应见。以此义显示此-以色味等言取先前生起善不善法成为异熟法,彼等虽生起因如顶的爱无明以道剑断故,不能生起如多罗树叶的未来异熟蕴,故色味等如作多罗树基即如断多罗树。在此义中说以"欢喜"此词也包含善喜。"作无有"此中anu音与后音同义故说"如彼等无后有"等。
"你所指说者,彼非理趣"即你说敬礼等和合无味相称的因,彼因不存在,不可得,此为义。难道此婆罗门所指说敬礼等和合无味相称理趣说"尊者乔答摩是无味相",说"彼理趣不存在"则成世尊作敬礼等,显示此不欲结论故说"难道"等。
"一切理趣"即一切段。"仅所指说"即婆罗门所指说"尊者乔答摩无受用"等。世尊于己允许无受用等所指说,彼仅所指说。"欲贪受用"即以欲贪方式受用。"另一理趣"即另一因。
"家族传统业"即称为家族行为之业,义为家族传统。"不作"即不作状态。虽泛说"种种恶不善法",由遗留法理应取所说余不善法故说"除彼等法"等,义为除彼等如所说身恶行等不善法。"种种"即种种类。<.Assistant>


Ayaṃ lokatantīti ayaṃ vuḍḍhānaṃ abhivādanādikiriyalakkhaṇā lokappaveṇī. Anāgāmibrahmānaṃ alaṅkārādīsu anāgāmibhikkhūnañca cīvarādīsu nikantivasena rāguppatti hotīti anāgāmimaggena pañcakāmaguṇikarāgasseva pahānaṃ veditabbanti āha ‘‘pañcakāmaguṇikarāgassā’’ti. Rūpādīsu pañcasu kāmaguṇesu vatthukāmakoṭṭhāsesu uppajjamāno rāgo ‘‘pañcakāmaguṇikarāgo’’ti veditabbo. Koṭṭhāsavacano hettha guṇa-saddo ‘‘vayoguṇā anupubbaṃ jahantī’’tiādīsu (saṃ. ni. 

我来为您直译这段巴利文：
"此世间法则"即此对长者敬礼等行为相的世间传统。阿那含梵天对装饰等、阿那含比丘对衣服等以欲求方式生贪,故应知以阿那含道仅断五欲贪,故说"五欲贪"。应知于色等五欲功德欲事部分生起的贪为"五欲贪"。因此处功德词表示部分如"渐舍年分"等(相应部)。
这里我保持了原文的简洁和专业性,直接翻译每个巴利词的确切含义,不作解释性翻译。对专门术语如"阿那含"、"五欲"等都按原样译出。句式结构也尽量保持原文形式。

1.4) viya. Akusalacittadvayasampayuttassāti domanassasahagatacittadvayasampayuttassa. Mohassa sabbākusalasādhāraṇattā āha ‘‘sabbākusalasambhavassā’’ti. Avasesānanti sakkāyadiṭṭhiādīnaṃ.

Jigucchati maññeti ahamabhijāto rūpavā paññavā kathaṃ nāma aññesaṃ abhivādanādiṃ kareyyanti jigucchati viya, jigucchatīti vā sallakkhemi. Akusaladhamme jigucchamāno tesaṃ samaṅgibhāvampi jigucchatīti vuttaṃ ‘‘akusalānaṃ dhammānaṃ samāpattiyā jigucchatī’’ti. Samāpattīti etasseva vevacanaṃ samāpajjanā samaṅgibhāvoti. Maṇḍanajātikoti maṇḍanakasabhāvo, maṇḍanakasīloti attho. Jegucchitanti jigucchanasīlataṃ.

Lokajeṭṭhakakammanti lokajeṭṭhakānaṃ kattabbakammaṃ, loke vā seṭṭhasammataṃ kammaṃ. Tatrāti tesu dvīsupi atthavikappesu. Padābhihito attho padattho, byañjanatthoti vuttaṃ hoti. Vinayaṃ vā arahatīti ettha vinayanaṃ vinayo, niggaṇhananti attho. Tenāha ‘‘niggahaṃ arahatīti vuttaṃ hotī’’ti. Nanu ca paṭhamaṃ vuttesu dvīsupi atthavikappesu sakatthe arahatthe ca taddhitapaccayo saddalakkhaṇato dissati, na pana ‘‘vinayāya dhammaṃ desetī’’ti imasmiṃ atthe. Tasmā kathamettha taddhitapaccayoti āha ‘‘vicitrā hi taddhitavuttī’’ti. Vicitratā cettha lokappamāṇato veditabbā. Tathā hi yasmiṃ yasmiṃ atthe taddhitappayogo lokassa, tattha tattha taddhitavutti lokato siddhāti vicitrā taddhitavutti, tasmā yathā ‘‘mā saddamakāsī’’ti vadanto ‘‘māsaddiko’’ti vuccati, evaṃ vinayāya dhammaṃ desetīti venayikoti vuccatīti adhippāyo.

Kapaṇapurisoti guṇavirahitatāya dīnamanusso. Byañjanāni avicāretvāti tissadattādisaddesu viya ‘‘imasmiṃ atthe ayaṃ nāma paccayo’’ti evaṃ byañjanavicāraṃ akatvā, anipphannapāṭipadikavasenāti vuttaṃ hoti.

‘‘Devalokagabbhasampattiyā’’ti vatvāpi ṭhapetvā bhummadeve sesadevesu gabbhaggahaṇassa abhāvato paṭisandhiyevettha gabbhasampattīti veditabbāti vuttamevatthaṃ vivaritvā dassento āha ‘‘devalokapaṭisandhipaṭilābhāya saṃvattatī’’ti. Assāti abhivādanādisāmīcikammassa. Mātukucchismiṃpaṭisandhiggahaṇe dosaṃ dassentoti mātito aparisuddhabhāvaṃ dassento, akkositukāmassa dāsiyā puttoti dāsikucchimhi nibbattabhāve dosaṃ dassetvā akkosanaṃ viya bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassetvā akkosantopi evamāhāti adhippāyo. Gabbhatoti devalokappaṭisandhito. Tenevāha ‘‘abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo’’ti. ‘‘Hīno vā gabbho assāti apagabbho’’ti imassa viggahassa ekena pariyāyena adhippāyaṃ dassento āha ‘‘devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgī’’ti. Iti-saddo hetuattho. Yasmā āyatimpi hīnagabbhapaṭilābhabhāgī, tasmā hīno vā gabbho assāti apagabbhoti adhippāyo. Puna tasseva viggahassa ‘‘kodhavasena…pe… dassento’’ti heṭṭhā vuttanayassa anurūpaṃ katvā adhippāyaṃ dassento āha ‘‘hīno vāssa mātukucchismiṃ gabbhavāso ahosīti adhippāyo’’ti. Gabbha-saddo atthi mātukucchipariyāyo ‘‘gabbhe vasati māṇavo’’tiādīsu (jā. 1.

我来为您直译这段巴利文：
(1.4)一样。"与二不善心相应"即与忧俱心二相应。因痴共一切不善故说"一切不善生"。"其余"即有身见等。
"厌恶认为"即我高生美容有慧,如何应对他人作敬礼等而似厌恶,或我认为厌恶。厌恶不善法故也厌恶具足彼等,故说"对不善法具足厌恶"。"具足"即此同义词进入、具足。"喜装饰"即装饰自性,义为装饰习性。"可厌"即厌恶习性。
"世间长上业"即世间长上者应作业,或世间认为最上之业。"此中"即于此二义分别中。以词说义为词义,即说为语义。"应调伏"此中调伏为调伏,义为降伏。故说"义为应降伏"。难道于先说二义分别中在自义和应义由语法见接尾词,但于"为调伏说法"此义不见。故如何此处接尾词,说"因接尾词说多样"。此中多样性应由世间标准知。如是依世间于何义用接尾词,于彼彼义接尾词说由世间成就故接尾词说多样,故如说"勿作声"者称为"勿声者",如是为调伏说法者称为调伏者,此为意趣。
"可怜人"即因缺功德为贫苦人。"不观察语词"即如帝沙达多等词中"此义此名接词"如是不作语词观察,即说依非派生词基。
说"得天界胎"后,除地居天余天无入胎故,此处胎得应知仅结生,显示已说义说"导向得天界结生"。"此"即敬礼等恭敬业。"显示母胎结生过失"即显示母方不清净,如欲骂者显示婢生胎过失而骂,如是显示世尊母胎结生过失而骂而如是说。"从胎"即从天界结生。故说"意为不能得生天界"。"若胎卑劣故无胎"此分析以一方式显示意趣说"因排除天界胎故当得未来卑劣胎"。此字义为因。因未来也当得卑劣胎,故胎卑劣故无胎,此为意趣。复次显示彼分析"以忿..."等如前说方式随顺意趣说"意为他母胎住胎卑劣"。胎字有母胎同义如"童子住胎"等(本生1.

15.363) viya. Atthi mātukucchismiṃ nibbattasattapariyāyo ‘‘antamaso gabbhapātanaṃ upādāyā’’tiādīsu (mahāva. 129) viya. Tattha mātukucchipariyāyaṃ gahetvā atthaṃ dassento āha ‘‘anāgate gabbhaseyyā’’ti. Gabbhe seyyā gabbhaseyyā. Anuttarena maggenāti aggamaggena. Kammakilesānaṃ maggena vihatattā āha ‘‘vihatakāraṇattā’’ti. Itarā tissopīti aṇḍajasaṃsedajaopapātikā. Ettha ca yadipi ‘‘apagabbho’’ti imassa anurūpato gabbhaseyyā eva vattabbā, pasaṅgato pana labbhamānaṃ sabbampi vattuṃ vaṭṭatīti punabbhavābhinibbattipi vuttāti veditabbā.

Idāni sattapariyāyassa gabbha-saddassa vasena viggahanānattaṃ dassento āha ‘‘apicā’’tiādi. Imasmiṃ pana vikappe gabbhaseyyā punabbhavābhinibbattīti ubhayampi gabbhaseyyavaseneva vuttantipi vadanti. Nanu ca ‘‘āyatiṃ gabbhaseyyā pahīnā’’ti vuttattā gabbhassa seyyā eva pahīnā, na pana gabbhoti āpajjatīti āha ‘‘yathā cā’’tiādi. Atha ‘‘abhinibbattī’’ti ettakameva avatvā punabbhavaggahaṇaṃ kimatthanti āha ‘‘abhinibbatti ca nāmā’’tiādi. Apunabbhavabhūtāti khaṇe khaṇe uppajjamānānaṃ dhammānaṃ abhinibbatti.

Dhammadhātunti ettha dhamme anavasese dhāreti yāthāvato upadhāretīti dhammadhātu, dhammānaṃ yathāsabhāvato avabujjhanasabhāvo, sabbaññutaññāṇassetaṃ adhivacanaṃ. Paṭivijjhitvāti sacchikatvā, paṭilabhitvāti attho, paṭilābhahetūti vuttaṃ hoti. Desanāvilāsappatto hotīti rucivasena parivattetvā dassetuṃ samatthatā desanāvilāso, taṃ patto adhigatoti attho. Karuṇāvipphāranti sabbasattesu mahākaruṇāya pharaṇaṃ. Tādilakkhaṇameva puna upamāya vibhāvetvā dassento āha ‘‘pathavīsamacittata’’nti. Yathā pathavī suciasucinikkhepacchedanabhedanādīsu na vikampati, anurodhavirodhaṃ na pāpuṇāti, evaṃ iṭṭhāniṭṭhesu lābhālābhādīsu anurodhavirodhappahānato avikampitacittatāya pathavīsamacittatanti attho. Akuppadhammatanti ettha akuppadhammo nāma phalasamāpattīti keci vadanti. ‘‘Paresu pana akkosantesupi attano pathavīsamacittatāya akuppanasabhāvatanti evamettha attho gahetabbo’’ti amhākaṃ khanti. Jarāya anusaṭanti jarāya paliveṭhitaṃ. Brāhmaṇassa vuddhatāya āsannavuttimaraṇanti sambhāvanavasena ‘‘ajja maritvā’’tiādi vuttaṃ. ‘‘Mahantena kho pana ussāhenā’’ti sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti evaṃ sañjātamahussāhena. Appaṭisamaṃ purejātabhāvanti anaññasādhāraṇaṃ purejātabhāvaṃ. Natthi etassa paṭisamoti appaṭisamo, purejātabhāvo.

Pakkhe vidhunantāti patte cālentā. Nikkhamantānanti niddhāraṇe sāmivacanaṃ, nikkhantesūti attho.


我来为您直译这段巴利文：
(15.363)一样。有母胎生有情同义如"乃至引致堕胎"等(大品129)一样。此中取母胎同义显示义说"未来胎卧"。胎中卧为胎卧。"以无上道"即以最上道。因业烦恼被道破坏故说"因已破坏因"。"其余三"即卵生、湿生、化生。此中虽然"无胎"此义相应应只说胎卧,但由关连得到一切也可说,应知也说再有生起。
今显示有情同义的胎字依分析多种说"又"等。但在此分别胎卧再有生起二者都依胎卧说,也有如是说。难道因说"未来胎卧已断"故胎的卧处已断,但胎非已断耶,说"如"等。为何不仅说"生起"而取再有,说"名为生起"等。"非再有"即每刹那生起诸法的生起。
"法界"此中持一切法如实确定为法界,了知诸法如自性自性,此为一切智智的同义语。"通达"即作证,义为获得,即说因获得。"得说教庄严"即依爱好转说能力为说教庄严,义为已证得彼。"悲遍满"即以大悲遍满一切有情。再以譬喻显示如如相说"地平心"。如地于净不净放置切割破坏等不动摇,不得随顺违逆,如是于可意不可意得失等因断随顺违逆故以不动摇心为地平心,此为义。"不动法"此中有说不动法即果定。"于他骂时由自地平心性为不动自性,如是此中应取义"为我们所许。"被老蔓延"即被老缠绕。由婆罗门老年故死近,随预期说"今日死"等。"以大精进"即"见如是阿罗汉实善"如是已生大精进。"无等先生性"即无他共先生性。无此等为无等,先生性。
"震翅"即动翅。"出"为分摄属格,义为已出。


So jeṭṭho iti assa vacanīyoti yo paṭhamataraṃ aṇḍakosato nikkhanto kukkuṭapotako, so jeṭṭhoti vacanīyo assa, bhaveyyāti attho. Sampaṭipādentoti saṃsandento. Tibhūmapariyāpannāpi sattā avijjākosassa anto paviṭṭhā tattha tattha appahīnāya avijjāya veṭhitattāti āha ‘‘avijjākosassa anto paviṭṭhesu sattesū’’ti aṇḍakosanti bījakapālaṃ. Lokasannivāseti lokoyeva saṅgamma samāgamma nivāsanaṭṭhena lokasannivāso, sattanikāyo. Sammāsambodhinti ettha sammāti aviparītattho, saṃ-saddo sāmanti imamatthaṃ dīpeti. Tasmā sammā aviparītenākārena sayameva cattāri saccāni bujjhati paṭivijjhatīti sammāsambodhīti maggo vuccati. Tenāha ‘‘sammā sāmañca bodhi’’nti, sammā sayameva ca bujjhanakanti attho. Sammāti vā pasatthavacano, saṃ-saddo sundaravacanoti āha ‘‘atha vā pasatthaṃ sundarañca bodhi’’nti.

Asabbaguṇadāyakattāti sabbaguṇānaṃ adāyakattā. Sabbaguṇe na dadātīti hi asabbaguṇadāyako, asamatthasamāsoyaṃ gamakattā yathā ‘‘asūriyapassāni mukhānī’’ti. Tisso vijjāti upanissayavato saheva arahattaphalena tisso vijjā deti. Nanu cettha tīsu vijjāsu āsavakkhayañāṇassa maggapariyāpannattā kathametaṃ yujjati ‘‘maggo tisso vijjā detī’’ti? Nāyaṃ doso. Satipi āsavakkhayañāṇassa maggapariyāpannabhāve aṭṭhaṅgike magge sati maggañāṇena saddhiṃ tisso vijjā paripuṇṇā hontīti ‘‘maggo tisso vijjā detī’’ti vuccati. Cha abhiññāti etthāpi eseva nayo. Sāvakapāramiñāṇanti aggasāvakehi paṭilabhitabbameva lokiyalokuttarañāṇaṃ. Paccekabodhiñāṇanti etthāpi imināva nayena attho veditabbo. Abbhaññāsinti jāniṃ. Jānanañca na anussavādivasenāti āha ‘‘paṭivijjhi’’nti, paccakkhamakāsinti attho. Paṭivedhopi na dūre ṭhitassa lakkhaṇappaṭivedho viyāti āha ‘‘pattomhī’’ti, pāpuṇinti attho. Pāpuṇanañca na sayaṃ gantvāti āha ‘‘adhigatomhī’’ti, santāne uppādanavasena paṭilabhinti attho.


我来为您直译这段巴利文：
"他长者如是应说"即最先从卵壳出的小鸡,他应说为长者,当如是为义。"使相符"即使相应。三界所摄诸有情入于无明壳内,因彼彼未断无明缠绕故说"于入无明壳内诸有情"。"卵壳"即种子外壳。"世间住所"即世间以共聚集住所义为世间住所,即有情群。"正等觉"此中"正"为无颠倒义,"等"字显示"自己"此义。故以正即无颠倒方式自己觉悟通达四谛称为正等觉道。故说"正及自己觉",义为正确自己觉悟。或"正"为赞叹语,"等"字为善妙语故说"又或赞叹善妙觉"。
"非一切功德施与性"即非一切功德施与性。因不施一切功德故为非一切功德施与者,此为不完全复合词如"非见日之面"。"三明"即有资粮者与阿罗汉果同时给予三明。难道此中三明中漏尽智属道摄故,如何适合"道给予三明"?此非过失。虽漏尽智属道摄,八支道存在时与道智一起三明圆满故说"道给予三明"。"六神通"此中也是此理。"声闻波罗蜜智"即上首声闻应得世间出世间智。"辟支菩提智"此中也应以此理知义。"已知"即已了知。了知非依闻说等故说"通达",义为作现证。通达非如远处相通达故说"已得",义为已达。达非自去故说"已证",义为依相续生起而获得。


Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ. Atthenāti upameyyatthena. Yathā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ kukkuṭacchāpakānaṃ aṇḍakosato nikkhamanassa mūlakāraṇaṃ, evaṃ bodhisattabhūtassa bhagavato tividhānupassanākaraṇaṃ avijjaṇḍakosato nikkhamanassa mūlakāraṇanti āha ‘‘yathā hi tassā kukkuṭiyā…pe… tividhānupassanākaraṇa’’nti. ‘‘Santāne’’ti vuttattā aṇḍasadisatā santānassa, bahi nikkhantakukkuṭacchāpakasadisatā buddhaguṇānaṃ, buddhaguṇāti ca atthato buddhoyeva ‘‘tathāgatassa kho etaṃ, vāseṭṭha, adhivacanaṃ dhammakāyo itipī’’ti vacanato. Avijjaṇḍakosassa tanubhāvoti balavavipassanāvasena avijjaṇḍakosassa tanubhāvo, paṭicchādanasāmaññena ca avijjāya aṇḍakosasadisatā. Mudubhūtassapi kharabhāvāpatti hotīti tannivattanatthaṃ ‘‘thaddhakharabhāvo’’ti vuttaṃ. Tikkhakharavippasannasūrabhāvoti ettha pariggayhamānesu saṅkhāresu vipassanāñāṇassa samādhindriyavasena sukhānuppaveso tikkhatā, anupavisitvāpi satindriyavasena anatikkamanato akuṇṭhatā kharabhāvo. Tikkhopi hi ekacco saro lakkhaṃ patvā kuṇṭho hoti, na tathā idaṃ. Satipi kharabhāve sukhumappavattivasena kilesasamudācārasaṅkhobharahitatāya saddhindriyavasena pasannabhāvo, satipi pasannabhāve antarā anosakkitvā kilesapaccatthikānaṃ suṭṭhu abhibhavanato vīriyindriyavasena sūrabhāvo veditabbo. Evamimehi pakārehi saṅkhārupekkhāñāṇameva gahitanti daṭṭhabbaṃ. Vipassanāñāṇassa pariṇāmakāloti vipassanāya vuṭṭhānagāminibhāvāpatti. Tadā ca sā maggañāṇagabbhaṃ dhārentī viya hotīti āha ‘‘gabbhaggahaṇakālo’’ti. Gabbhaṃ gaṇhāpetvāti saṅkhārupekkhāya anantaraṃ sikhāppattaanulomavipassanāvasena maggavijāyanatthaṃ gabbhaṃ gaṇhāpetvā. Abhiññāpakkheti lokiyābhiññāpakkhe. Lokuttarābhiññā hi avijjaṇḍakosaṃ padālitā. Potthakesu pana katthaci ‘‘chābhiññāpakkhe’’ti likhanti, so apāṭhoti veditabbo.

Jeṭṭho seṭṭhoti vuddhatamattā jeṭṭho, sabbaguṇehi uttamattā pasatthatamoti seṭṭho.

Idāni ‘‘āraddhaṃ kho pana me, brāhmaṇa, vīriya’’ntiādikāya desanāya anusandhiṃ dassento āha ‘‘evaṃ bhagavā’’tiādi. Tattha pubbabhāgato pabhutīti bhāvanāya pubbabhāgīyavīriyārambhādito paṭṭhāya. Muṭṭhassatināti vinaṭṭhassatinā, sativirahitenāti attho. Sāraddhakāyenāti sadarathakāyena. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne. Bodhīti hi paññā vuccati. Sā ettha maṇḍā pasannā jātāti so padeso ‘‘bodhimaṇḍo’’ti paññāto. Paggahitanti ārambhaṃ sithilaṃ akatvā daḷhaparakkamasaṅkhātussahanabhāvena gahitaṃ. Tenāha ‘‘asithilappavattita’’nti. Asallīnanti asaṅkucitaṃ kosajjavasena saṅkocaṃ anāpannaṃ. Upaṭṭhitāti ogāhanasaṅkhātena apilāpanabhāvena ārammaṇaṃ upagantvā ṭhitā. Tenāha ‘‘ārammaṇābhimukhībhāvenā’’ti. Sammosassa viddhaṃsanavasena pavattiyā na sammuṭṭhāti asammuṭṭhā. Kiñcāpi cittappassaddhivasena cittameva passaddhaṃ, kāyappassaddhivaseneva ca kāyo passaddho hoti , tathāpi yasmā kāyappassaddhi uppajjamānā cittappassaddhiyā saheva uppajjati, na vinā, tasmā vuttaṃ ‘‘kāyacittappassaddhivasenā’’ti. Kāyappassaddhiyā ubhayesampi kāyānaṃ passambhanāvahattā vuttaṃ ‘‘rūpakāyopi passaddhoyeva hotī’’ti.


我来为您直译这段巴利文：
"譬喻相符"即譬喻义与所譬完全相应。"以义"即以所譬义。如母鸡对卵作三种行为是小鸡从卵壳出的根本因,如是菩萨位世尊作三种观察是从无明壳出的根本因,故说"如彼母鸡...三种观察作"。因说"相续"故相续如卵,已出外小鸡如佛功德,佛功德即实义为佛,如说"婆悉吒,如来有此法身等名"。"无明壳薄"即依强观慧无明壳变薄,以遮蔽共性无明如卵壳。虽柔软也成坚硬故为遮此说"坚硬"。"锐利坚硬清净勇猛"此中于所观察诸行由定根令观慧乐入为锐利,入后由念根不超过故不钝为坚硬。因锐利箭有时中的后钝,此则不然。虽坚硬由细行故无烦恼现行动摇由信根清净,虽清净中间不退由善胜烦恼敌对由精进根应知勇猛。应见如是以此诸相唯取行舍智。"观慧成熟时"即观成引导出起。尔时彼似持道智胎故说"持胎时"。"使受胎"即由行舍之后最高顺观以生道故使受胎。"神通分"即世间神通分。因出世间神通已破无明壳。但在部分经本写"六神通分",应知彼非正文。
"长者上者"即因最长为长者,一切功德最上故为最赞叹为上者。
今显示"婆罗门,我精进已发起"等说教的联系说"如是世尊"等。此中"从前分起"即从修习前分精进发起等起。"失念"即坏念,义为离念。"身热恼"即身有热恼。"菩提场"即菩提所谓智成就场处。因菩提谓慧。彼于此清净生故彼处称为"菩提场"。"发起"即精勤不松弛以坚强奋进所谓策励性而取。故说"非松弛转起"。"不退缩"即不萎缩不因懈怠而得萎缩。"现起"即以潜入所谓不漂失性趣近所缘而住。故说"以向所缘"。以破坏忘失方式转起故不忘失为不忘失。虽由心轻安故唯心轻安,由身轻安故唯身轻安,然而因身轻安生时必与心轻安俱生,不离,故说"由身心轻安"。因身轻安导致二身轻安故说"色身也轻安"。


So ca khoti so ca kho kāyo. Vigatadarathoti vigatakilesadaratho. Nāmakāye hi vigatadarathe rūpakāyopi vūpasantadarathapariḷāho hoti. Sammā āhitanti nānārammaṇesu vidhāvanasaṅkhātaṃ vikkhepaṃ vicchinditvā ekasmiṃyeva ārammaṇe avikkhittabhāvāpādanena sammadeva āhitaṃ ṭhapitaṃ. Tenāha ‘‘suṭṭhu ṭhapita’’ntiādi. Cittassa anekaggabhāvo vikkhepavasena cañcalatā, sā sati ekaggatāya na hotīti āha ‘‘ekaggaṃ acalaṃ nipphandana’’nti. Ettāvatāti ‘‘āraddhaṃ kho panā’’tiādinā vīriyasatipassaddhisamādhīnaṃ kiccasiddhidassanena. Nanu ca saddhāpaññānampi kiccasiddhi jhānassa pubbabhāgappaṭipadāya icchitabbāti? Saccaṃ, sā pana nānantarikabhāvena avuttasiddhāti na gahitā. Asati hi saddhāya vīriyārambhādīnaṃ asambhavoyeva, paññāpariggahe ca nesaṃ asati ñāyārambhādibhāvo na siyā, tathā asallīnāsammosatādayo vīriyādīnanti asallīnatādiggahaṇenevettha paññākiccasiddhi gahitāti daṭṭhabbaṃ. Jhānabhāvanāyaṃ vā samādhikiccaṃ adhikaṃ icchitabbanti dassetuṃ samādhipariyosānāva jhānassa pubbabhāgappaṭipadā kathitāti daṭṭhabbaṃ.

Atītabhave khandhā tappaṭibaddhāni nāmagottāni ca sabbaṃ pubbenivāsaṃtveva gahitanti āha ‘‘kiṃ viditaṃ karoti? Pubbenivāsa’’nti. Moho paṭicchādakaṭṭhena tamo viya tamoti āha ‘‘sveva moho’’ti. Obhāsakaraṇaṭṭhenāti kātabbato karaṇaṃ. Obhāsova karaṇaṃ obhāsakaraṇaṃ. Attano paccayehi obhāsabhāvena nibbattetabbaṭṭhenāti attho. Sesaṃ pasaṃsāvacananti paṭipakkhavidhamanapavattivisesānaṃ bodhanato vuttaṃ. Avijjā vihatāti etena vijānanaṭṭhena vijjāti ayampi attho dīpitoti daṭṭhabbaṃ. ‘‘Kasmā? Yasmā vijjā uppannā’’ti etena vijjāpaṭipakkhā avijjā. Paṭipakkhatā cassā pahātabbabhāvena vijjāya ca pahāyakabhāvenāti dasseti. Esa nayo itarasmimpi padadvayeti iminā ‘‘tamo vihato vinaṭṭho. Kasmā? Yasmā āloko uppanno’’ti imamatthaṃ atidisati. Kilesānaṃ ātāpanaparitāpanaṭṭhena vīriyaṃ ātāpoti āha ‘‘vīriyātāpena ātāpino’’ti, vīriyavatoti attho. Pesitattassāti yathādhippetatthasiddhiṃ pati vissaṭṭhacittassa. Yathā appamattassa ātāpino pahitattassa viharatoti aññassapi kassaci mādisassāti adhippāyo. Padhānānuyogassāti sammappadhānamanuyuttassa.

Paccavekkhaṇañāṇapariggahitanti na paṭhamadutiyañāṇadvayādhigamaṃ viya kevalanti adhippāyo. Dassentoti nigamanavasena dassento. Sarūpato hi pubbe dassitamevāti.


我来为您直译这段巴利文：
"彼身"即彼身。"离热恼"即离烦恼热恼。因名身离热恼,色身也成为息灭热恼苦恼。"正安住"即断除于种种所缘奔驰所谓散乱,以令不散乱状态于一所缘正善安住建立。故说"善立"等。心非一境性以散乱方式动摇,有一境性则无此故说"一境无动无震"。"如是"即由"已发起"等显示精进念轻安定的作用成就。难道信慧的作用成就于禅那前分行道不也应求?诚然,但彼由无间性不说而成就故不取。因无信则精进发起等必不生起,若无慧摄受则彼等不成如理发起等,如是不退失不忘失等是精进等故应见此中以不退失等摄故取慧作用成就。或于禅修中应求定作用更多故应见说定终结的禅那前分行道。
过去世蕴及系属彼名姓一切唯取为宿住故说"作何已知?宿住"。痴以遮蔽义如暗为暗故说"彼即痴"。"以作光明义"即由应作为作。光明即作为光明作。义为以自因缘应生为光明性。"余为赞叹语"因显示破坏对方转起差别故说。"无明已破"以此应见也显示以了知义为明此义。"何故?因明生"以此无明与明对立。显示彼对立性以应断性及明以能断性。"如是于其他二词"以此指示"暗已破已灭。何故?因光生"此义。以烧恼烦恼热恼义精进为热故说"以精进热有热",义为有精进。"遣心"即对所欲义成就放舍心。如"住不放逸有热遣心"任何其他如我者,此为意趣。"从事努力"即从事正勤。
"观察智摄受"即意为非如证得第一第二智那样仅是。"显示"即以结论方式显示。因先已从自相显示。


Tikkhattuṃ jātoti iminā pana idaṃ dasseti – ‘‘ahaṃ, brāhmaṇa, paṭhamavijjāya jātoyeva purejātassa sahajātassa vā abhāvato sabbesaṃ vuddho mahallako, kimaṅgaṃ pana tīhi vijjāhi tikkhattuṃ jāto’’ti. Pubbenivāsañāṇena atītaṃsañāṇanti atītārammaṇasabhāgatāya tabbhāvibhāvato ca pubbenivāsañāṇena atītaṃsañāṇaṃ pakāsetvāti yojetabbaṃ. Tattha atītaṃsañāṇanti atītakkhandhāyatanadhātusaṅkhāte atīte koṭṭhāse appaṭihatañāṇaṃ. Dibbacakkhuñāṇassa paccuppannārammaṇattā yathākammūpagañāṇassa anāgataṃsañāṇassa ca dibbacakkhuvaseneva ijjhanato dibbacakkhuno paribhaṇḍañāṇattā dibbacakkhumhiyeva ca ṭhitassa cetopariyañāṇasiddhito vuttaṃ ‘‘dibbacakkhunā paccuppannānāgataṃsañāṇa’’nti. Tattha dibbacakkhunāti saparibhaṇḍena dibbacakkhuñāṇena. Paccuppannaṃso ca anāgataṃso ca paccuppannānāgataṃsaṃ, tattha ñāṇaṃ paccuppannānāgataṃsañāṇaṃ. Āsavakkhayañāṇādhigameneva sabbaññutaññāṇassa viya sesāsādhāraṇachañāṇadasabalañāṇaāveṇikabuddhadhammādīnampi anaññasādhāraṇānaṃ buddhaguṇānaṃ ijjhanato vuttaṃ ‘‘āsavakkhayena sakalalokiyalokuttaraguṇa’’nti. Tenāha ‘‘sabbepi sabbaññuguṇe pakāsetvā’’ti.

Pītivipphāraparipuṇṇagattacittoti pītipharaṇena paripuṇṇakāyacitto. Aññāṇanti aññāṇassāti attho. Dhi-saddayogato hi sāmiatthe etaṃ upayogavacanaṃ. Sesamettha suviññeyyameva.

Verañjasuttavaṇṇanā niṭṭhitā.

2. Sīhasuttavaṇṇanā

12. Dutiye santhāgāraṃ (ma. ni. aṭṭha. 1.22; saṃ. ni. aṭṭha. 3.

我来为您直译这段巴利文：
"三次生"以此显示此 - "婆罗门,我以第一明而生,因无先生或俱生故是一切中长者老者,何况以三明三次生"。"以宿住智为过去分智"由过去所缘相同性及成为彼故,应结合为以宿住智显示过去分智。此中"过去分智"即于过去蕴处界所称过去分无碍智。因天眼智缘现在,随业趣智及未来分智依天眼成就,因天眼的眷属智性,及依止天眼即成就他心智故说"以天眼现在未来分智"。此中"以天眼"即以具眷属天眼智。现在分及未来分为现在未来分,于彼智为现在未来分智。由证得漏尽智即如一切智智般成就其余不共六智、十力智、不共佛法等无他共佛功德故说"以漏尽一切世间出世间功德"。故说"显示一切一切智功德"。
"喜遍满充满身心"即以喜遍满充满身心。"无知"即无知之义。因结合叹词故此对格是属格义。此中余易知。
毗兰若经注释竟。
狮子经注释
第二集会堂(中部注释1.22;相应部注释3.;


 nāma ekā mahāsālāva. Uyyogakālādīsu hi rājāno tattha ṭhatvā ‘‘ettakā purato gacchantu, ettakā pacchā’’tiādinā tattha nisīditvā santhaṃ karonti, mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ ‘‘santhāgāra’’nti vuccati. Uyyogaṭṭhānato ca āgantvā yāva gehe gomayaparibhaṇḍādivasena paṭijagganaṃ karonti, tāva ekaṃ dve divase te rājāno tattha santhambhantītipi santhāgāraṃ. Tesaṃ rājūnaṃ saha atthānusāsanaṃ agārantipi santhāgāraṃ. Gaṇarājāno hi te, tasmā uppannaṃ kiccaṃ ekassa vasena na sijjhati, sabbesaṃ chando laddhuṃ vaṭṭati, tasmā sabbe tattha sannipatitvā anusāsanti. Tena vuttaṃ ‘‘saha atthānusāsanaṃ agāra’’nti. Yasmā vā tattha sannipatitvā ‘‘imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitu’’ntiādinā nayena gharāvāsakiccāni sammantayanti, tasmā chiddāvachiddaṃ gharāvāsaṃ santharantītipi santhāgāraṃ.

Puttadāradhanādiupakaraṇapariccāgo pāramiyo. Attano aṅgapariccāgo upapāramiyo. Attanova jīvitapariccāgo paramatthapāramiyo. Ñātīnaṃ atthacariyā ñātatthacariyā. Lokassa atthacariyā lokatthacariyā. Kammassakatañāṇavasena anavajjakammāyatanasippāyatanavijjāṭṭhānaparicayavasena khandhāyatanādiparicayavasena lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhacariyā. Aṅganayanadhanarajjaputtadāraparijjāgavasena pañca mahāpariccāge pariccajantena. Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesasabhāvadassanatthañceva sudukkarabhāvadassanatthañca pañcamahāpariccāgānaṃ visuṃ gahaṇaṃ, tatoyeva ca aṅgapariccāgato visuṃ nayanapariccāgaggahaṇaṃ. Pariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgaggahaṇañca visuṃ kataṃ. Pabbajjāva saṅkhepo.

Sattasu anupassanāsūti aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanāti imāsu sattasu anupassanāsu.

Anuviccakāranti aveccakaraṇaṃ. Dvīhi kāraṇehi aniyyānikasāsane ṭhitā attano sāvakattaṃ upagate paggaṇhanti, tāni dassetuṃ ‘‘kasmā’’tiādi vuttaṃ.

Anupubbiṃ kathanti (dī. ni. ṭī. 

我明白您需要一个直译版本的巴利文翻译。我会按照您的要求，直译成简体中文，保持完整性，不做省略或意译。以下是翻译：
即是一座大会堂。因为在出征等时期，诸王站在那里，说"让这些人向前走，让那些人在后"等等，坐在那里商议，划定界限，因此那个地方被称为"集会堂"。从出征地点返回后，在家中用牛粪涂地等方式整理之前，那些国王在那里会商一两天，所以也叫集会堂。与这些国王一起议事的建筑也叫集会堂。因为他们是共和国的国王，所以发生的事务不能由一人决定，应当得到所有人的同意，因此所有人在那里集会议事。故而说"共同议事之堂"。或因为他们在那里集会，以"这个时候适合耕种，这个时候适合播种"等方式商议家居事务，因此铺陈家居生活的种种事务，所以叫集会堂。
舍弃儿子、妻子、财产等资具是波罗蜜。舍弃自己的肢体是随波罗蜜。舍弃自己的生命是最上波罗蜜。对亲属的利行是亲属利行。对世间的利行是世间利行。以业自作智为基础，通过无过失的工艺处所和明处的修习，通过蕴处等的修习，以及通过三相的观察而行智是佛行。以舍弃肢体、眼睛、财产、王位、儿子、妻子的方式行五大舍离。虽然大舍离本身就具有布施波罗蜜的性质，但为了显示舍离的特殊性质和极难行持的本质，所以单独提出五大舍离，因此也将舍弃眼睛与舍弃肢体分开来说。虽然都属于舍离的性质，但将舍弃儿子妻子与舍弃财产王位分开来说。出家即是简略义。
在七种随观中：即无常随观、苦随观、无我随观、厌离随观、离欲随观、灭随观、舍遣随观，这七种随观中。
择而后行是审慎而为。以两种原因，安住于非出离教法者摄受自己的弟子，为显示这些而说"为什么"等。
次第说（长部注释

2.75-76) anupubbaṃ kathetabbakathaṃ. Kā pana sāti? Dānādikathā. Tattha dānakathā tāva pacurajanesupi pavattiyā sabbasattasādhāraṇattā sukarattā sīle patiṭṭhānassa upāyabhāvato ca ādito kathitā. Pariccāgasīlo hi puggalo pariggahavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakappaṭiggāhakavisuddhito parānuggahaṃ vatvā parapīḷānivattivacanato kiriyādhammaṃ vatvā akiriyādhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathitā. ‘‘Tañca sīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phala’’nti dassanatthaṃ. ‘‘Imehi ca dānasīlamayehi paṇītapaṇītatarādibhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbabhogasampattiyo laddhabbā’’ti dassanatthaṃ tadanantaraṃ saggakathā. ‘‘Svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathānupakkiliṭṭho ariyamaggo’’ti dassanatthaṃ saggānantaraṃ maggo, maggañca kathentena tadadhigamūpāyasandassanatthaṃ saggapariyāpannāpi pageva itare sabbepi kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammāti kāmānaṃ ādīnavo. ‘‘Hīnā gammā pothujjanikā anariyā anatthasaṃhitā’’ti tesaṃ okāro lāmakabhāvo. Sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso. Sabbaso saṃkilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho maggantīti ettha iti-saddena ādi-atthena dīpitoti veditabbaṃ.

Sukhānaṃ nidānanti diṭṭhadhammikānaṃ samparāyikānaṃ nibbānupasaṃhitānañcāti sabbesampi sukhānaṃ kāraṇaṃ. Yañhi kiñci loke bhogasukhaṃ nāma, taṃ sabbaṃ dānādhīnanti pākaṭoyamattho. Yaṃ pana jhānavipassanāmaggaphalanibbānappaṭisaṃyuttaṃ sukhaṃ, tassapi dānaṃ upanissayapaccayo hotiyeva . Sampattīnaṃ mūlanti yā imā loke padesarajjasirissariyasattaratanasamujjalacakkavattisampadāti evaṃpabhedā mānusikā sampattiyo, yā ca cātumahārājikādigatā dibbasampattiyo, yā vā panaññāpi sampattiyo , tāsaṃ sabbāsaṃ idaṃ mūlakāraṇaṃ. Bhogānanti bhuñjitabbaṭṭhena ‘‘bhogo’’ti laddhanāmānaṃ piyamanāpiyarūpādīnaṃ tannissayānaṃ vā upabhogasukhānaṃ patiṭṭhā niccalādhiṭṭhānatāya. Visamagatassāti byasanappattassa. Tāṇanti rakkhā, tato paripālanato. Leṇanti byasanehi paripātiyamānassa olīyanappadeso. Gatīti gantabbaṭṭhānaṃ. Parāyaṇanti paṭisaraṇaṃ. Avassayoti vinipatituṃ adento nissayo. Ārammaṇanti olubbhārammaṇaṃ.


我会按照您的要求直译这段巴利文。以下是翻译：
2.75-76
应当次第宣说之法。什么是这些法呢？即是布施等法。其中，首先说布施法，是因为它在众多人中流行，是一切众生共有，容易实行，且是确立戒行的方便。因为乐于舍施的人，由于对所执物无有执着，所以容易受持诸戒，并能在其中善自安立。由戒能清净施者与受者，说明利益他人后说明远离伤害他人，说明作为后说明不作为，说明获得财富之因后说明获得有之因，所以在布施法之后说戒法。为了显示"此戒依于轮回，这个有的成就是它的果报"。为了显示"通过这些布施、持戒等善行，可以获得四大王天等处种种殊胜的无量天界福乐"，所以其后说天界法。为了显示"此天界为贪等所染污，圣道则完全无染"，所以在天界之后说道，而说道时，为了显示证得之方便，首先说明欲乐的过患：即使是属于天界的欲乐，更不用说其他一切欲乐，都有众多过患，无常、不稳固、变异为性。说明它们的卑劣性质："低劣、粗俗、凡夫所有、非圣、无义相应"。一切有都是烦恼的所依，故说其染污。涅槃则完全解脱染污，故应说出离功德。应知这个含义是由"道"这个词中的"等"字所表明的。
是诸乐之因：即是现世乐、来世乐和涅槃乐等一切乐的因。世间一切财富之乐都依赖布施，这个道理是明显的。至于与禅定、观慧、道果、涅槃相应的乐，布施也确实是它的近依缘。是诸圆满之根：世间所有地方王位、自在、七宝庄严的转轮王圆满等各种人间圆满，以及四大王天等的天界圆满，或其他任何圆满，这一切的根本原因都是布施。诸财富之依：以受用义而得名为"财"的可爱可意色等，或依此而有的受用乐，由于是坚固住立之处而成为依处。对于陷于不平等者：即陷于灾难者。保护：即守护，因为从中得到保护。避难所：即遭遇灾难时可以藏身之处。趣向：即应去之处。究竟：即归依。支撑：即不让堕落的依靠。所缘：即可依止的对象。


Ratanamayasīhāsanasadisanti sabbaratanamayasattaṅgamahāsīhāsanasadisaṃ. Evaṃ hissa mahagghaṃ hutvā sabbaso vinipatituṃ appadānaṭṭho dīpito hoti. Mahāpathavīsadisaṃ gatagataṭṭhāne patiṭṭhānassa labhāpanato. Yathā dubbalassa purisassa ālambanarajju uttiṭṭhato tiṭṭhato ca upatthambho, evaṃ dānaṃ sattānaṃ sampattibhave upapattiyā ṭhitiyā ca paccayoti āha ‘‘ālambanaṭṭhena ālambanarajjusadisa’’nti. Dukkhanittharaṇaṭṭhenāti duggatidukkhaṭṭhānanittharaṇaṭṭhena. Samassāsanaṭṭhenāti lobhamacchariyādipaṭisattupaddavato samassāsanaṭṭhena. Bhayaparittāṇaṭṭhenāti dāliddiyabhayato paripālanaṭṭhena. Maccheramalādīhīti maccheralobhadosamadaissāmicchādiṭṭhivicikicchādicittamalehi. Anupalittaṭṭhenāti anupakkiliṭṭhatāya. Tesanti maccheramalādīnaṃ. Tesaṃ eva durāsadaṭṭhena. Asantāsanaṭṭhenāti santāsahetuabhāvena. Yo hi dāyako dānapati, so sampatipi na kutoci santasati, pageva āyatiṃ. Balavantaṭṭhenāti mahābalavatāya. Dāyako hi dānapati sampati pakkhabalena balavā hoti, āyatiṃ pana kāyabalādīhipi. Abhimaṅgalasammataṭṭhenāti ‘‘vaḍḍhikāraṇa’’nti abhisammatabhāvena. Vipattibhavato sampattibhavūpanayanaṃ khemantabhūmisampāpanaṃ.

Idāni mahābodhicariyabhāvenapi dānaguṇaṃ dassetuṃ ‘‘dānaṃ nāmeta’’ntiādi vuttaṃ. Tattha attānaṃ niyyātentenāti etena ‘‘dānaphalaṃ sammadeva passantā mahāpurisā attano jīvitampi pariccajanti, tasmā ko nāma viññujātiko bāhire vatthusmiṃ pageva saṅgaṃ kareyyā’’ti ovādaṃ deti. Idāni yā lokiyā lokuttarā ca ukkaṃsagatā sampattiyo, tā sabbā dānatoyeva pavattantīti dassento ‘‘dānañhī’’tiādimāha. Tattha sakkamārabrahmasampattiyo attahitāya eva, cakkavattisampatti pana attahitāya parahitāya cāti dassetuṃ sā tāsaṃ parato cakkavattisampatti vuttā. Etā lokiyā, imā pana lokuttarāti dassetuṃ ‘‘sāvakapāramiñāṇa’’ntiādi vuttaṃ. Tāsupi ukkaṭṭhukkaṭṭhatarukkaṭṭhatamataṃ dassetuṃ kamena ñāṇattayaṃ vuttaṃ. Tesaṃ pana dānassa paccayabhāvo heṭṭhā vuttoyeva. Eteneva tassa brahmasampattiyāpi paccayabhāvo dīpitoti veditabbo.

Dānañca nāma dakkhiṇeyyesu hitajjhāsayena pūjanajjhāsayena vā attano santakassa paresaṃ pariccajanaṃ, tasmā dāyako purisapuggalo pare hanti, paresaṃ vā santakaṃ haratīti aṭṭhānametanti āha ‘‘dānaṃ dento sīlaṃ samādātuṃ sakkotī’’ti. Sīlālaṅkārasadiso alaṅkāro natthi sobhāvisesāvahattā sīlassa. Sīlapupphasadisaṃ pupphaṃ natthīti etthāpi eseva nayo. Sīlagandhasadiso gandho natthīti ettha ‘‘candanaṃ tagaraṃ vāpī’’tiādikā (dha. pa. 55) gāthā – ‘‘gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchati mālutenā’’tiādikā (jā. 2.17.55) jātakagāthāyo ca āharitvā vattabbā. Sīlañhi sattānaṃ ābharaṇañceva alaṅkāro ca gandhavilepanañca parassa dassanīyabhāvāvahañca. Tenāha ‘‘sīlālaṅkārena hī’’tiādi.

Ayaṃ saggo labbhatīti idaṃ majjhimehi āraddhaṃ sīlaṃ sandhāyāha. Tenevāha sakko devarājā –

‘‘Hīnena brahmacariyena, khattiye upapajjati;

Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. (jā. 1.

我会完整直译这段巴利文：
如同珍宝狮子座：如同由一切珍宝所造的七支大狮子座。这样说明它价值高贵且完全不会让人堕落的意义。如同大地一般，在所到之处都能获得立足之处。如同虚弱之人站立时需要扶绳作为支撑，布施也是众生投生于福乐之有并住立其中的缘，故说"以扶持义如同扶绳"。以度脱苦义：即以度脱恶趣苦处之义。以安慰义：即以安慰对治贪吝等敌对灾难之义。以护佑怖畏义：即以保护免除贫穷之怖畏的意义。以离吝垢等：即离开悭吝、贪欲、嗔恨、骄慢、嫉妒、邪见、疑惑等心垢。以无染著义：即无污染性。彼等：即悭吝垢等。以彼等难以接近义。以无惊怖义：即无惊恐之因。因为布施主、施主现在不因任何事而恐惧，未来更不用说。以有力义：即具大力量。因为布施主、施主现在以眷属力而有力，未来则以身力等而有力。以极吉祥义：即被认为是"增长因"的意义。从不幸之有引导至福乐之有，即是达到安稳之地。
现在为显示布施功德也是大菩萨行，故说"布施名为"等。其中"以舍己"，这是教诫说："见到布施果报的大士们连自己的生命也舍弃，所以有智者对外物更何必执着？"现在为显示一切世间出世间的殊胜圆满都由布施而生，故说"因为布施"等。其中帝释、魔王、梵天的圆满只是为了自利，而转轮王的圆满则是为了自利和利他，为显示这点，所以在它们之后说转轮王圆满。这些是世间的，而为显示这些是出世间的，故说"声闻波罗蜜智"等。为显示其中最上、更上、最上等，故依次说三种智。布施是这些的缘已如前说。应知由此也说明它是梵天圆满的缘。
所谓布施，即是以利益之意或恭敬之意，将自己所有的施予应供养者，因此施者伤害他人或夺取他人所有是不可能的，故说"行布施者能受持戒"。没有装饰能比得上戒的装饰，因为戒能带来特殊的庄严。没有花能比得上戒花，这里也是相同的道理。没有香能比得上戒香，这里应该引用"旃檀多伽罗"等偈颂和"仙人长修习，身香随风去"等本生经偈。因为戒是众生的装饰品、庄严、香膏，能使人对他人生起可爱之相。因此说"以戒庄严"等。
"得此天界"是说关于中等努力所成就的戒。因此帝释天王说：
"以下等梵行，得生刹帝利；
以中等得天，以最上清净。"（本生经

8.75);

Iṭṭhoti sukho. Kantoti kamanīyo. Manāpoti manavaḍḍhanako. Taṃ pana tassa iṭṭhādibhāvaṃ dassetuṃ ‘‘niccamettha kīḷā’’tiādi vuttaṃ.

Dosoti aniccatādinā appassādādinā ca dūsitabhāvo, yato te viññūnaṃ cittaṃ nārādhenti. Atha vā ādīnaṃ vāti pavattatīti ādīnavo, paramakapaṇatā. Tathā ca kāmā yathātathaṃ paccavekkhantānaṃ paccupatiṭṭhanti. Lāmakabhāvoti aseṭṭhehi sevitabbo, seṭṭhehi na sevitabbo nihīnabhāvo. Saṃkilissananti vibādhakatā upatāpakatā ca.

Nekkhammeānisaṃsanti ettha ‘‘yattakā kāmesu ādīnavā, tappaṭipakkhato tattakā nekkhamme ānisaṃsā. Apica nekkhammaṃ nāmetaṃ asambādhaṃ asaṃkiliṭṭhaṃ, nikkhantaṃ kāmehi, nikkhantaṃ kāmasaññāya, nikkhantaṃ kāmavitakkehi, nikkhantaṃ kāmapariḷāhehi, nikkhantaṃ byāpādasaññāyā’’tiādinā nayena nekkhamme ānisaṃse pakāsesi. Pabbajjāyaṃ jhānādīsu ca guṇe vibhāvesi vaṇṇesi. Kallacittanti kammaniyacittaṃ heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā upari desanāya bhājanabhāvūpagamena kammakkhamacittaṃ. Aṭṭhakathāyaṃ pana yasmā assaddhiyādayo cittassa rogabhūtā, tadā te vigatā, tasmā āha ‘‘arogacitta’’nti. Diṭṭhimānādikilesavigamena muducittaṃ. Kāmacchandādivigamena vinīvaraṇacittaṃ. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacittaṃ. Tattha saddhāsampattiyā pasannacittaṃ. Yadā bhagavā aññāsīti sambandho. Atha vā kallacittanti kāmacchandavigamena arogacittaṃ. Muducittanti byāpādavigamena mettāvasena akaṭhinacittaṃ. Vinīvaraṇacittanti uddhaccakukkuccavigamena avikkhepato tena apihitacittaṃ. Udaggacittanti thinamiddhavigamena sampaggahitavasena alīnacittaṃ. Pasannacittanti vicikicchāvigamena sammāpaṭipattiyaṃ adhimuttacittanti evamettha sesapadānaṃ attho veditabbo.


我会完整直译这段巴利文。这是上文的延续，从8.75.开始：
可意：即快乐。可爱：即值得爱乐。称心：即增长意乐。为显示它的可意等性质，故说"此中常有游戏"等。
过患：即以无常等和少味等而有过失的状态，因此它们不能令智者之心满意。或者，引向灾难即是过患，即极度贫困。如是诸欲在如实观察时显现。卑劣性：即非上人所应亲近，上人所不应亲近的低劣性。染污：即能造成逼迫和热恼的性质。
出离功德：此中"诸欲有多少过患，出离即有与之相对的功德。而且，此所谓出离是无障碍的、无染污的，出离于诸欲，出离于欲想，出离于欲寻，出离于欲热恼，出离于嗔恚想"等方式显示出离功德。他阐明赞叹出家、禅定等功德。调适心：即适业心，因为先前所说法门已经去除了不信等心的过失，而能接受更上的教法，成为堪任作业之心。在义疏中说，因为不信等是心的病态，当时已经去除，所以说"无病心"。以离开邪见、我慢等烦恼而成柔软心。以离开欲贪等而成无障碍心。因正确修习而有殊胜的喜悦，故成高扬心。其中，以具足信而成净信心。"当世尊了知"是相连的句子。或者，调适心：即以离开欲贪而成无病心。柔软心：即以离开嗔恚，以慈心而成不僵硬之心。无障碍心：即以离开掉举恶作，因无散乱而不为其所覆心。高扬心：即以离开昏沉睡眠，以正持故而成不萎缩心。净信心：即以离开疑惑而在正确修习中信解之心。如是应知此中其他词的意义。


Seyyathāpītiādinā upamāvasena sīhassa kilesappahānaṃ ariyamagguppādanañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhudeva. Rajananti nīlapītalohitādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya, pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tassaṃyeva nisajjāyaṃ. Etenassa lahuvipassakatā tikkhapaññatā sukhappaṭipadakhippābhiññatā ca dassitā hoti. Virajanti apāyagamanīyarāgarajādīnaṃ vigamena virajaṃ. Anavasesadiṭṭhivicikicchāmalāpagamena vītamalaṃ. Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ. Pañcavidhadussīlyamalavigamena vītamalaṃ. Tassa uppattiākāradassanatthanti kasmā vuttaṃ? Nanu maggañāṇaṃ asaṅkhatadhammārammaṇanti codanaṃ sandhāyāha ‘‘tañhī’’tiādi. Tattha paṭivijjhantanti asammohappaṭivedhavasena paṭivijjhantaṃ. Tenāha ‘‘kiccavasenā’’ti. Tatridaṃ upamāsaṃsandanaṃ – vatthaṃ viya cittaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo, dhovanasilātalaṃ viya anupubbīkathā, udakaṃ viya saddhā, udakena temetvā ūsagomayachārikakhārehi kāḷake sammadditvā vatthassa dhovanappayogo viya saddhāsinehena temetvā temetvā satisamādhipaññāhi dose sithile katvā sutādividhinā cittassa sodhane vīriyārambho. Tena payogena vatthe kāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhavatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodapananti.

‘‘Diṭṭhadhammo’’ti vatvā dassanaṃ nāma ñāṇadassanato aññampi atthīti tannivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti nāma ñāṇasampattito aññāpi vijjatīti tato visesanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panesā viditadhammatā dhammesu ekadesenapi hotīti nippadesato viditabhāvaṃ dassetuṃ. ‘‘Pariyogāḷhadhammo’’ti vuttaṃ. Tenassa saccābhisambodhaṃyeva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti. Tenāha ‘‘diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo’’ti. Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā aṭṭhavatthukā ca tiṇṇā nittiṇṇā vicikicchā. Vigatā kathaṃkathāti pavattiādīsu ‘‘evaṃ nu kho, na nu kho’’ti evaṃ pavattikā vigatā samucchinnā kathaṃkathā. Sārajjakarānaṃ pāpadhammānaṃ pahīnattā tappaṭipakkhesu sīlādiguṇesu patiṭṭhitattā vesārajjaṃ visāradabhāvaṃ veyyattiyaṃ patto. Attanā eva paccakkhato diṭṭhattā na paraṃ pacceti, na cassa paro paccetabbo atthīti aparappaccayo.

Uddisitvā katanti attānaṃ uddisitvā māraṇavasena kataṃ nibbattitaṃ maṃsaṃ. Paṭiccakammanti ettha kamma-saddo kammasādhano atītakāliko cāti āha ‘‘attānaṃ paṭiccakata’’nti. Nimittakammassetaṃ adhivacanaṃ ‘‘paṭicca kammaṃ phusatī’’tiādīsu (jā. 1.4.75) viya. Nimittakammassāti nimittabhāvena laddhabbakammassa. Karaṇavasena paṭiccakammaṃ ettha atthīti maṃsaṃ paṭiccakammaṃ yathā buddhi buddhaṃ. Taṃ etassa atthīti buddho. Sesamettha uttānameva.

Sīhasuttavaṇṇanā niṭṭhitā.

3-4. Assājānīyasuttādivaṇṇanā

13-

我会完整直译这段巴利文：
以"犹如"等，通过譬喻显示如狮子般断除烦恼和生起圣道。除去黑点：即离去黑点。完全地：即善好地。染料：即青、黄、红等染色。能接受：即能获得，能变得明亮。就在那座位上：即在那次坐中。由此显示他是速观者、利慧者、乐行道速通达者。离尘：以远离导向恶趣的贪尘等而离尘。以完全断除见、疑垢而离垢。或以无第一道所断的烦恼尘而离尘。以远离五种恶戒垢而离垢。"为显示其生起行相"为何这样说？针对"道智以无为法为所缘"的质疑而说"因为它"等。其中"通达"：即以无痴通达的方式通达。因此说"以作用"。这里是譬喻的对应关系：心如布，如布为外来垢物所污一样，心为贪等垢所染，次第说法如洗布石板，信如水，如以水浸润后用牛粪灰碱揉搓去除黑点一样，以信水浸润后用念定慧使过失松弛，以闻等方法净化心的精进努力。如以此努力去除布上黑点一样，以精进镇伏烦恼，圣道如染料，如清净布因此明亮一样，镇伏烦恼的心因道而清净。
说"见法"后，因为见不仅指智见，为了排除其他，故说"得法"。因为得不仅指智得，为了区别，故说"知法"。这种知法性可能只是对诸法的一部分，为显示完全了知，故说"通达法"。由此只表明他证悟诸谛。因为道智以一次证悟的方式成就遍知等作用，称为完全通达四谛法。因此说"由此见圣谛法故称为见法者"。度疑：即度过如可怕旷野般的十六事疑和八事疑。离犹豫：即在轮回等处"是否如此，是否不如此"等的犹豫已离、已断。因为已断除令人怯弱的恶法，安住于与之相对的戒等功德，故得无所畏、勇敢、善巧。因为自己亲证所见，不信他人，也无需信他人，故不依他。
为己所作：即专为自己而作、产生的肉。缘业：这里"业"字是工具格和过去时，故说"为自己所作"。这是表示标识业，如"缘业而触"等。标识业：即以标识而得的业。由作用而有缘业在此，故肉是缘业，如智有觉知故称为觉者。此中其余的显明易解。
狮子经注释终。
3-4. 良马经等注释
13-<.Assistant>

14. Tatiye sāṭheyyānīti saṭhattāni. Sesapadesupi eseva nayo. Tāni panassa sāṭheyyādīni kāyacittujukatāpaṭipakkhabhūtā lobhasahagatacittuppādassa pavattiākāravisesā. Tattha yassa kismiñcideva ṭhāne ṭhātukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva sappaṭibhayaṭṭhāneva ṭhassāmīti na hoti, vañcanādhippāyabhāvato ṭhātukāmaṭṭhāneyeva nikhātatthambho viya cattāro pāde niccāletvā tiṭṭhati, ayaṃ saṭho nāma, imassa sāṭheyyassa pākaṭakaraṇaṃ. Tathā yassa kismiñcideva ṭhāne nivattitvā khandhagataṃ pātetukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva pātessāmīti na hoti, pātetukāmaṭṭhāneyeva nivattitvā pāteti, ayaṃ kūṭo nāma. Yassa kālena vāmato, kālena dakkhiṇato, kālena ujumaggeneva ca gantukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva evaṃ karissāmīti na hoti, yadicchakaṃ gantukāmaṭṭhāneyeva kālena vāmato, kālena dakkhiṇato, kālena ujumaggaṃ gacchati, tathā leṇḍaṃ vā passāvaṃ vā vissajjetukāmassa idaṃ ṭhānaṃ susammaṭṭhaṃ ākiṇṇamanussaṃ ramaṇīyaṃ. Imasmiṃ ṭhāne evarūpaṃ kātuṃ na yuttaṃ, purato gantvā paṭicchannaṭṭhāne karissāmīti na hoti, tattheva karoti, ayaṃ jimho nāma. Yassa pana kismiñci ṭhāne maggā ukkamma nivattitvā paṭimaggaṃ ārohitukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tattheva evaṃ karissāmīti na hoti, paṭimaggaṃ ārohitukāmaṭṭhāneyeva maggā ukkamma nivattitvā paṭimaggaṃ ārohati, ayaṃ vaṅko nāma. Iti imaṃ catubbidhampi kiriyaṃ sandhāyetaṃ vuttaṃ ‘‘yāni kho panassa tāni sāṭheyyāni…pe… āvikattā hotī’’ti. Catutthe natthi vattabbaṃ.

Assājānīyasuttādivaṇṇanā niṭṭhitā.

5-8. Malasuttādivaṇṇanā

15-18. Pañcame (dha. pa. aṭṭha. 

我会完整直译这段巴利文：
13-14. 在第三经中，诡诈性即是欺诈性。其他词也是同样的道理。这些诡诈等是与身心正直相对的贪俱心生起的特殊行相。其中，若某人想在任何地方停留，当那个地方对人们来说是可怕的，他不会想"往前去后我也要在那样的可怕处停留"，因为没有欺骗的意图，就像立于地中的柱子一样，四足不动地站在想要停留的地方，这就称为诡诈者，这是诡诈性的显现。同样，若某人想在任何地方转身放粪时，当那个地方对人们来说是可怕的，他不会想"往前去后我也要这样放"，而是在想要放的地方转身放下，这就称为奸诈者。若某人有时想往左走，有时想往右走，有时想走直路，当那个地方对人们来说是可怕的，他不会想"往前去后我也要这样做"，而是在想要走的地方，有时往左走，有时往右走，有时走直路。同样，当想要排泄粪便或小便时，这个地方整洁、人多、悦意，"在这个地方做这样的事是不适当的，往前去后在隐蔽处做"，他不会这样想，就在那里做，这就称为不直者。若某人想在任何地方离开道路转身上回头路时，当那个地方对人们来说是可怕的，他不会想"往前去后我也要在那里这样做"，而是在想要上回头路的地方离开道路转身上回头路，这就称为曲者。因此关于这四种行为而说"凡是他的那些诡诈性...乃至...显露"。第四经无需解释。
良马经等注释终。
5-8. 垢经等注释
15-18. 在第五（法句经注释;

2.241) yā kāci pariyatti vā sippaṃ vā yasmā asajjhāyantassa ananuyuñjantassa vinassati, nirantaraṃ vā na upaṭṭhāti, tasmā ‘‘asajjhāyamalā mantā’’ti vuttaṃ. Yasmā pana gharāvāsaṃ vasantassa uṭṭhāyuṭṭhāya jiṇṇappaṭisaṅkharaṇādīni akarontassa gharaṃ nāma vinassati, tasmā ‘‘anuṭṭhānamalā gharā’’ti vuttaṃ. Yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrappajagganaṃ vā parikkhārappaṭijagganaṃ vā akarontassa kāyo dubbaṇṇo hoti, tasmā ‘‘malaṃ vaṇṇassa kosajja’’nti vuttaṃ. Yasmā pana gāvo rakkhantassa pamādavasena niddāyantassa vā kīḷantassa vā tā gāvo atitthapakkhandanādīhi vā vāḷamigacorādiupaddavena vā paresaṃ sālikkhettādīni otaritvā khādanavasena vā vināsamāpajjanti, sayampi daṇḍaṃ vā paribhāsaṃ vā pāpuṇāti, pabbajitaṃ vā pana chadvārādīni arakkhantaṃ pamādavasena kilesā otaritvā sāsanā cāventi, tasmā ‘‘pamādo rakkhato mala’’nti vuttaṃ. So hissa vināsāvahena malaṭṭhāniyattā malaṃ.

Duccaritanti aticāro. Aticāriniñhi itthiṃ sāmikopi gehā nīharati, mātāpitūnaṃ santikaṃ gatampi ‘‘tvaṃ kulassa aṅgārabhūtā, akkhīhipi na daṭṭhabbā’’ti taṃ mātāpitaropi nīharanti, sā anāthā vicarantī mahādukkhaṃ pāpuṇāti. Tenassā duccaritaṃ ‘‘mala’’nti vuttaṃ. Dadatoti dāyakassa. Yassa hi khettakasanakāle ‘‘imasmiṃ khette sampanne salākabhattādīni dassāmī’’ti cintetvāpi nipphanne sasse maccheraṃ uppajjitvā cāgacittaṃ nivāreti, so maccheravasena cāgacitte aviruhante manussasampatti, dibbasampatti, nibbānasampattīti tisso sampattiyo na labhati. Tena vuttaṃ ‘‘maccheraṃ dadato mala’’nti. Aññesupi evarūpesu eseva nayo. Pāpakā dhammāti akusalā dhammā. Te pana idhaloke paraloke ca malameva. Tatoti heṭṭhā vuttamalato. Malataranti atirekamalaṃ. Chaṭṭhādīni uttānatthāneva.

Malasuttādivaṇṇanā niṭṭhitā.

9. Pahārādasuttavaṇṇanā

19. Navame (udā. aṭṭha. 45; sārattha. ṭī. cūḷavagga 

我会完整直译这段巴利文：
2.241. 因为任何教法或技艺，对于不诵习、不修习者会消失，或不能持续现前，所以说"咒语以不诵习为垢"。又因为对居家生活者来说，若不起早修缮破旧等，房舍就会损坏，所以说"房舍以不精进为垢"。因为无论在家者或出家者，若因懈怠而不照料身体或不照料用具，身体就会变得丑陋，所以说"懈怠是容色之垢"。又因为牧牛者若因放逸而睡眠或游戏，那些牛就会因为涉越非渡处等，或因野兽盗贼等灾害，或因进入他人稻田等吃食而遭到损失，自己也会遭受惩罚或责骂，或者出家者若不守护六门等，因放逸而被烦恼侵入，就会退失于教，所以说"放逸是守护之垢"。对他来说这是垢，因为能带来毁灭而成为垢处。
恶行：即邪行。因为行邪淫的女人会被丈夫驱逐出家，即使去到父母处，父母也会说"你成了家族的污点，连眼睛都不想看到你"而驱逐她，她无依无靠地流浪，遭受大苦。因此说她的恶行是"垢"。对施者：即布施者。因为若有人在耕种田地时想"这块田地丰收时我要布施粥食等"，但当收成时生起悭吝而阻碍布施心，他因悭吝而使布施心不生起，就得不到人间圆满、天界圆满、涅槃圆满这三种圆满。因此说"悭吝是施者之垢"。对其他类似的情况也是这样解释。恶法：即不善法。这些在今世后世都只是垢。比那个：即比前面所说的垢。更为垢：即更多的垢。第六等经义显明易解。
垢经等注释终。
巴哈勒达经注释
在第九（优陀那注释45；精要复注 小品

3.384) asurāti devā viya na suranti na kīḷanti na virocantīti asurā. Surā nāma devā, tesaṃ paṭipakkhāti vā asurā, vepacittipahārādādayo . Tesaṃ bhavanaṃ sinerussa heṭṭhābhāge. Te tattha pavisantā nikkhamantā sinerupāde maṇḍapādīni nimminitvā kīḷantā abhiramanti. Sā tattha tesaṃ abhirati. Ime guṇe disvāti āha ‘‘ye disvā disvā asurā mahāsamudde abhiramantī’’ti.

Yasmā lokiyā jambudīpo, himavā tattha patiṭṭhitasamuddadahapabbatā tappabhavā nadiyoti etesu yaṃ yaṃ na manussagocaraṃ, tattha sayaṃ sammūḷhā aññepi sammohayanti, tasmā tattha sammohavidhamanatthaṃ ‘‘ayaṃ tāva jambudīpo’’tiādi āraddhaṃ. Dasasahassayojanaparimāṇo āyāmato vitthārato cāti adhippāyo. Tenāha ‘‘tatthā’’tiādi. Udakena ajjhotthaṭo tadupabhogisattānaṃ puññakkhayena. Sundaradassanaṃ kūṭanti sudassanakūṭaṃ, yaṃ loke ‘‘hemakūṭa’’nti vuccati. Mūlagandho kālānusāriyādi. Sāragandho candanādi. Pheggugandho salalādi. Tacagandho lavaṅgādi. Papaṭikāgandho kapitthādi. Rasagandho sajjulasādi. Pattagandho tamālahiriverādi. Pupphagandho nāgakusumādi. Phalagandho jātiphalādi. Gandhagandho sabbesaṃ gandhānaṃ gandho. ‘‘Sabbāni puthulato paññāsa yojanāni, āyāmato pana ubbedhato viya dviyojanasatānevā’’ti vadanti.

Manoharasilātalānīti ratanamayattā manuññasopānasilātalāni. Supaṭiyattānīti tadupabhogisattānaṃ sādhāraṇakammunāva suṭṭhu paṭiyattāni susaṇṭhitāni honti. Macchakacchapādīni udakaṃ malaṃ karonti, tadabhāvato phalikasadisanimmalodakāni. Tiriyato dīghaṃ uggatakūṭanti ‘‘tiracchānapabbata’’nti āha. Purimāni nāmagottānīti ettha nadī ninnagātiādikaṃ gottaṃ, gaṅgā yamunātiādikaṃ nāmaṃ.

Savamānāti sandamānā. Pūrattanti puṇṇabhāvo. Masāragallaṃ ‘‘cittaphalika’’ntipi vadanti. Mahataṃ bhūtānanti mahantānaṃ sattānaṃ. Timī timiṅgalā timitimiṅgalāti tisso macchajātiyo. Timiṃ gilanasamatthā timiṅgalā. Timiñca timiṅgalañca gilanasamatthā timitimiṅgalāti vadanti.

Mamasāvakāti sotāpannādike ariyapuggale sandhāya vadati. Na saṃvasatīti uposathakammādivasena saṃvāsaṃ na karoti. Ukkhipatīti apaneti. Vimuttirasoti kilesehi vimuccanaraso. Sabbā hi sāsanasampatti yāvadeva anupādāya āsavehi cittassa vimuttiatthā.

Ratanānīti ratijananaṭṭhena ratanāni. Satipaṭṭhānādayo hi bhāviyamānā pubbabhāgepi anappakaṃ pītipāmojjaṃ nibbattenti, pageva aparabhāge. Vuttañhetaṃ –

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374) –

Lokiyaratananibbattaṃ pana pītipāmojjaṃ na tassa kalabhāgampi agghati. Apica –

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratananti pavuccati’’. (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 

我会完整直译这段巴利文：
3.384. 阿修罗：因不像天神那样欢喜、游戏、光明，故称阿修罗。或因与名为天神的苏罗相对，故称阿修罗，如毗波质底、巴哈勒达等。他们的住处在须弥山的下部。他们出入时在须弥山脚建造亭台等，游戏娱乐。那是他们在那里的喜乐。因见到这些功德，所以说"阿修罗见了见了在大海中欢喜"。
因为世间有阎浮提（印度）、雪山，在那里安立的海、湖、山及由此发源的诸河等，这些中凡是非人所行处，他们自己迷惑也使他人迷惑，因此为了破除那里的迷惑，而开始说"首先这阎浮提"等。意思是长宽各一万由旬。因此说"在那里"等。被水淹没是因为居住众生的福德耗尽。美好的山峰为善见峰，世间称为"金峰"。根的香如时香等。心材的香如旃檀等。边材的香如沙罗等。树皮的香如肉桂等。皮层的香如木苹果等。树脂的香如松香等。叶的香如多摩罗叶芳香草等。花的香如龙华等。果的香如肉豆蔻等。香之香是一切香的香。他们说："所有的宽都是五十由旬，而长度如高度一样都是二百由旬。"
悦意的石台：因为是由宝石所成而成为可爱的台阶石板。善加装饰：通过享用者的共业而自然善加装饰、善加布置。鱼、龟等使水污浊，因为没有这些，所以水如水晶般清净。横向长而高耸的山峰说为"横山"。前面的名姓：这里河流、溪流等是姓，恒河、阎牟那等是名。
流动：即流淌。充满性：即圆满性。玛瑙也称为"斑纹水晶"。大生物：即大众生。帝米鱼、帝米伽罗鱼、帝米帝米伽罗鱼是三种鱼类。能吞帝米鱼的是帝米伽罗鱼。能吞帝米鱼和帝米伽罗鱼的是帝米帝米伽罗鱼。
我的弟子：是指须陀洹等圣者。不共住：即不作布萨等共住之事。抛弃：即除去。解脱味：即从烦恼解脱之味。因为一切教法的成就都只是为了心从诸漏无取而解脱。
宝：以生起喜悦义为宝。因为修习念处等，即使在前分也产生不少喜悦，更不用说后分。如说：
"无论何时正观察，诸蕴的生与灭；
获得喜悦欢欣，智者知此是甘露。"（法句经374）
而世间宝所生的喜悦，连它的一小部分的价值都比不上。而且：
"受人尊重且高贵，无与伦比难得见；
非凡有情所受用，是故说为宝。"（长部注释2.33; 相应部注释3.5.223; 小诵注释6.3; 经集注释

1.226; mahāni. aṭṭha. 50);

Yadi ca cittīkatādibhāvena ratanaṃ nāma hoti, satipaṭṭhānādīnaṃyeva bhūtato ratanabhāvo. Bodhipakkhiyadhammānañhi so ānubhāvo, yaṃ sāvakā sāvakapāramiñāṇaṃ, paccekabuddhā paccekabodhiñāṇaṃ, sammāsambuddhā sammāsambodhiṃ adhigacchanti āsannakāraṇattā. Āsannakāraṇañhi dānādiupanissayoti evaṃ ratijananaṭṭhena cittīkatādiatthena ca ratanabhāvo bodhipakkhiyadhammānaṃ sātisayo. Tena vuttaṃ ‘‘tatrimāni ratanāni, seyyathidaṃ. Cattāro satipaṭṭhānā’’tiādi.

Tattha ārammaṇe okkantitvā upaṭṭhānaṭṭhena upaṭṭhānaṃ, satiyeva upaṭṭhānanti satipaṭṭhānaṃ. Ārammaṇassa pana kāyādivasena catubbidhattā vuttaṃ ‘‘cattāro satipaṭṭhānā’’ti. Tathā hi kāyavedanācittadhammesu subhasukhaniccaattasaññānaṃ pahānato asubhadukkhāniccānattabhāvaggahaṇato ca nesaṃ kāyānupassanādibhāvo vibhatto.

Sammā padahanti etena, sayaṃ vā sammā padahati, pasatthaṃ sundaraṃ vā padahantīti sammappadhānaṃ, puggalassa vā sammadeva padhānabhāvakaraṇato sammappadhānaṃ vīriyassetaṃ adhivacanaṃ. Tampi anuppannuppannānaṃ akusalānaṃ anuppādanappahānavasena anuppannuppannānaṃ kusalānaṃ dhammānaṃ uppādanaṭṭhāpanavasena ca catukiccasādhakattā vuttaṃ ‘‘cattāro sammappadhānā’’ti.

Ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā tāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Iti paṭhamena atthena iddhi eva pādoti iddhipādo, iddhikoṭṭhāsoti attho. Dutiyena atthena iddhiyā pādo patiṭṭhā adhigamupāyoti iddhipādo. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti. Svāyaṃ iddhipādo yasmā chandādike cattāro adhipatidhamme dhure jeṭṭhake katvā nibbattīyati, tasmā vuttaṃ ‘‘cattāro iddhipādā’’ti.

Pañcindriyānīti saddhādīni pañca indriyāni. Tattha assaddhiyaṃ abhibhavitvā adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhindriyaṃ. Kosajjaṃ abhibhavitvā paggahalakkhaṇe, pamādaṃ abhibhavitvā upaṭṭhānalakkhaṇe, vikkhepaṃ abhibhavitvā avikkhepalakkhaṇe, aññāṇaṃ abhibhavitvā dassanalakkhaṇe indaṭṭhaṃ kāretīti paññindriyaṃ.

Tāniyeva assaddhiyādīhi anabhibhavanīyato akampiyaṭṭhena sampayuttadhammesu thirabhāvena ca balāni veditabbāni.

Satta bojjhaṅgāti bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. Yā hi esā dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhati, kilesaniddāya vuṭṭhahati, cattāri ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti ‘‘bodhī’’ti vuccati. Tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgātipi bojjhaṅgā jhānaṅgamaggaṅgādayo viya. Yopesa vuttappakārāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako ‘‘bodhī’’ti vuccati. Tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. Tenāhu porāṇā ‘‘bujjhanakassa puggalassa aṅgāti bojjhaṅgā’’ti (vibha. aṭṭha. 466; saṃ. ni. aṭṭha. 3.5.182; paṭi. ma. aṭṭha. 2.2.17). ‘‘Bodhāya saṃvattantīti bojjhaṅgā’’tiādinā (paṭi. ma. 

我会完整直译这段巴利文：
1.226; 大义释注释50.
如果因受尊重等性质而称为宝，则念处等才是真正意义的宝。因为菩提分法有如此威力，声闻由此得声闻波罗蜜智，辟支佛得辟支菩提智，正等觉者得正等觉，因为这是近因。近因是布施等基础，如是以生喜悦义和受尊重等义，菩提分法的宝性是殊胜的。因此说"其中这些是宝，即：四念处"等。
其中，以在所缘中进入而现起义为现起，念即是现起为念处。因为所缘依身等分为四种，所以说"四念处"。如是，因为在身、受、心、法中断除净乐常我想，并把握不净、苦、无常、无我性，所以区分它们为身随观等。
以此正精进，或自己正精进，或是殊胜美好地精进为正精进，或因为使人正确地成为精进故为正精进，这是精进的同义语。它也因成就未生已生不善法的不生与断除，未生已生善法的生起与安住四种作用，故说"四正精进"。
成就为神通，意即成功完成。或以此众生成为神通者、增长者、达到卓越者为神通。因此依第一义，神通即是足为神足，意即神通的部分。依第二义，是神通的足、立足、证得方法为神足。因为以此到达、获得称为上上殊胜的神通。这神通足因以欲等四种增上法为首要、为上首而生起，所以说"四神足"。
五根：即信等五根。其中，克服不信而在确信相上行使主导性为信根。克服懈怠而在精进相上，克服放逸而在念相上，克服散乱而在不散乱相上，克服无知而在见相上行使主导性为慧根。
这些相同的，因为不被不信等所克服而不动摇，以及在相应法中有坚固性，应知为力。
七觉支：是菩提的支分，或觉悟者的支分为觉支。这法的和合，当它在出世间道剎那生起时，作为对治昏沉掉举、固执、努力、欲乐、疲劳、断见常见执著等众多障碍的对治，以念、择法、精进、喜、轻安、定、舍称为法和合，圣弟子由此觉悟，从烦恼睡眠中醒来，通达四圣谛，或证悟涅槃，称为"菩提"。是彼法和合称为菩提的支分也称觉支，如禅支、道支等。这如上所说的法和合而觉悟，因此圣弟子称为"菩提"。是彼觉悟者的支分也称觉支，如军队支分、车子支分等。因此古人说："觉悟者的支分为觉支"。"导向觉悟为觉支"等（无碍解道;

2.17) nayenapi bojjhaṅgattho veditabbo.

Ariyoaṭṭhaṅgiko maggoti taṃtaṃmaggavajjhehi kilesehi ārakattā, ariyabhāvakarattā, ariyaphalappaṭilābhakarattā ca ariyo. Sammādiṭṭhiādīni aṭṭhaṅgāni assa atthi, aṭṭha aṅgāniyeva vā aṭṭhaṅgiko. Mārento kilese gacchati nibbānatthikehi vā maggīyati, sayaṃ vā nibbānaṃ maggatīti maggoti evametesaṃ satipaṭṭhānādīnaṃ atthavibhāgo veditabbo.

Sotāpannoti maggasaṅkhātaṃ sotaṃ āpajjitvā pāpuṇitvā ṭhito, sotāpattiphalaṭṭhoti attho. Sotāpattiphalasacchikiriyāya paṭipannoti sotāpattiphalassa attapaccakkhakaraṇāya paṭipajjamāno paṭhamamaggaṭṭho, yo aṭṭhamakotipi vuccati. Sakadāgāmīti sakideva imaṃ lokaṃ paṭisandhiggahaṇavasena āgamanasīlo dutiyaphalaṭṭho. Anāgāmīti paṭisandhiggahaṇavasena kāmalokaṃ anāgamanasīlo tatiyaphalaṭṭho. Yo pana saddhānusārī dhammānusārī ekabījītievamādiko ariyapuggalavibhāgo, so etesaṃyeva pabhedoti. Sesaṃ vuttanayasadisameva.

Pahārādasuttavaṇṇanā niṭṭhitā.

10. Uposathasuttavaṇṇanā

20. Dasame tadahuposatheti (udā. aṭṭha. 45; sārattha. ṭī. cūḷavagga 

我会完整直译这段巴利文：
2.17.的方式也应理解觉支的意义。
八支圣道：因远离各道所断的烦恼，能造就圣性，能获得圣果，故为圣。具有正见等八支，或仅八支为八支。杀灭烦恼而行进，或被求涅槃者所寻求，或自己寻求涅槃为道。如是应知这些念处等的意义分析。
须陀洹：进入、到达并住于称为道的流，意即住于须陀洹果。行道证须陀洹果：为自己亲证须陀洹果而修行的初道位者，也称为第八者。斯陀含：以结生方式只来此世间一次的性质者，即第二果位者。阿那含：以结生方式不再来欲界的性质者，即第三果位者。而信随行者、法随行者、一种子等圣者的分类，是这些的细分。其余如前所说。
巴哈勒达经注释终。
布萨经注释
在第十经中"那天是布萨日"（优陀那注释45；精要复注小品;

3.383) tasmiṃ uposathadivasabhūte ahani. Uposathakaraṇatthāyāti ovādapātimokkhaṃ uddisituṃ. Uddhastaṃ aruṇanti aruṇuggamanaṃ. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhanti thero bhagavantaṃ pātimokkhuddesaṃ yāci. Tasmiṃ kāle ‘‘na, bhikkhave, anuposathe uposatho kātabbo’’ti (mahāva. 136) sikkhāpadassa apaññattattā. Kasmā pana bhagavā tiyāmarattiṃ vītināmesi ? Tato paṭṭhāya ovādapātimokkhaṃ anuddisitukāmo tassa vatthuṃ pākaṭaṃ kātuṃ. Addasāti kathaṃ addasa? Attano cetopariyañāṇena tassaṃ parisati bhikkhūnaṃ cittāni parijānanto tassa dussīlassa cittaṃ passi. Yasmā pana citte diṭṭhe taṃsamaṅgīpuggalo diṭṭho nāma hoti, tasmā ‘‘addasā kho āyasmā mahāmoggallānotaṃ puggalaṃ dussīla’’ntiādi vuttaṃ. Yatheva hi anāgate sattasu divasesu pavattaṃ paresaṃ cittaṃ cetopariyañāṇalābhī jānāti, evaṃ atītepīti. Majjhe bhikkhusaṅghassa nisinnanti saṅghapariyāpanno viya bhikkhusaṅghassa anto nisinnaṃ. Diṭṭhosīti ayaṃ na pakatattoti bhagavatā diṭṭho asi. Yasmā ca evaṃ diṭṭho, tasmā natthi te tava bhikkhūhi saddhiṃ ekakammādisaṃvāso. Yasmā pana so saṃvāso tava natthi, tasmā uṭṭhehi, āvusoti evamettha padayojanā veditabbā.

Tatiyampi kho so puggalo tuṇhī ahosīti anekavāraṃ vatvāpi ‘‘thero sayameva nibbinno oramissatī’’ti vā, ‘‘idāni imesaṃ paṭipattiṃ jānissāmī’’ti vā adhippāyena tuṇhī ahosi. Bāhāyaṃ gahetvāti ‘‘bhagavatā mayā ca yāthāvato diṭṭho, yāvatatiyaṃ ‘uṭṭhehi, āvuso’ti ca vutto na vuṭṭhāti, idānissa nikkaḍḍhanakālo, mā saṅghassa uposathantarāyo ahosī’’ti taṃ bāhāyaṃ aggahesi, tathā gahetvā. Bahi dvārakoṭṭhakā nikkhāmetvāti dvārakoṭṭhakā dvārasālāto nikkhāmetvā. Bahīti pana nikkhāmitaṭṭhānadassanaṃ. Atha vā bahidvārakoṭṭhakāti bahidvārakoṭṭhakatopi nikkhāmetvā, na antodvārakoṭṭhakato eva. Ubhayatthāpi vihārato bahikatvāti attho. Sūcighaṭikaṃ datvāti aggaḷasūciñca uparighaṭikañca ādahitvā, suṭṭhutaraṃ kavāṭaṃ thaketvāti attho. Yāva bāhāgahaṇāpi nāmāti iminā ‘‘aparisuddhā, ānanda, parisā’’ti vacanaṃ sutvā eva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessati, acchariyamidanti dasseti. Idañca garahanacchariyamevāti veditabbaṃ.

Atha bhagavā cintesi – ‘‘idāni bhikkhusaṅghe abbudo jāto, aparisuddhā puggalā uposathaṃ āgacchanti, na ca tathāgatā aparisuddhāya parisāya uposathaṃ karonti, pātimokkhaṃ uddisanti. Anuddisante ca bhikkhusaṅghassa uposatho pacchijjati. Yaṃnūnāhaṃ ito paṭṭhāya bhikkhūnaṃyeva pātimokkhuddesaṃ anujāneyya’’nti. Evaṃ pana cintetvā bhikkhūnaṃyeva pātimokkhuddesaṃ anujāni. Tena vuttaṃ ‘‘atha kho bhagavā…pe… pātimokkhaṃ uddiseyyāthā’’ti. Tattha na dānāhanti idāni ahaṃ uposathaṃ na karissāmi, pātimokkhaṃ na uddisissāmīti paccekaṃ na-kārena sambandho. Duvidhañhi pātimokkhaṃ – āṇāpātimokkhaṃ, ovādapātimokkhanti . Tesu ‘‘suṇātu me, bhante’’tiādikaṃ (mahāva. 134) āṇāpātimokkhaṃ. Taṃ sāvakāva uddisanti, na buddhā, yaṃ anvaddhamāsaṃ uddisīyati. ‘‘Khantī paramaṃ…pe… sabbapāpassa akaraṇaṃ…pe… anupavādo anupaghāto…pe… etaṃ buddhāna sāsana’’nti (dī. ni. 

我会完整直译这段巴利文：
3.383. 在那布萨日。为了举行布萨：为了诵说教诫波罗提木叉。破晓：即曙光升起。"尊者，请世尊为比丘们诵说波罗提木叉"：长老请求世尊诵说波罗提木叉。因为当时尚未制定"诸比丘，不应在非布萨日行布萨"的学处。为何世尊让三夜过去？为了从此不再诵说教诫波罗提木叉，要使其事由显明。看见：如何看见？以自己的他心智观察那众会中诸比丘的心时，看见那破戒者的心。因为见到心即等于见到具有该心的人，所以说"具寿大目犍连看见那破戒者"等。因为如同他心智获得者知道未来七日中他人的心，同样也知道过去。坐在比丘僧团中间：如同是僧团成员般坐在比丘僧团内。被看见：你被世尊看见不是正常者。因为如此被看见，所以你无有与比丘们共同羯磨等的共住。因为你无有那共住，所以起座，贤友。如是应知此中词的结合。
那人第三次也保持沉默：即使说了多次，他想"长老自己厌烦就会停止"，或"现在我要知道这些人的态度"，怀着这样的想法而保持沉默。抓住手臂：想"被世尊和我如实看见，被说了三次'起座，贤友'也不起，现在是驱逐他的时候，不要让僧团的布萨受到妨碍"而抓住他的手臂，如此抓住。驱出门廊外：从门廊即门堂驱出。"外"是显示驱出的地方。或"门廊外"是从门廊外驱出，不仅从门廊内。两处都是使出精舍外的意思。上闩锁：即安上门闩和上面的锁，意即非常牢固地关闭门扇。"竟然要抓住手臂"：以此显示听到"阿难，众会不清净"时他就应该离去，如此不离去，竟然要抓住手臂那愚人才会离去，这真是稀有。这应知只是谴责性的稀有。
然后世尊思考："现在比丘僧团中生起混乱，不清净的人来参加布萨，如来不在不清净的众会中行布萨，诵说波罗提木叉。不诵说时比丘僧团的布萨就中断。我应从今以后只允许比丘们诵说波罗提木叉。"如此思考后就只允许比丘们诵说波罗提木叉。因此说"然后世尊...乃至...你们应诵说波罗提木叉"。其中"我现在"：现在我不行布萨，不诵说波罗提木叉，分别与否定词连结。波罗提木叉有两种：教诫波罗提木叉和规诫波罗提木叉。其中"大德请听"等是规诫波罗提木叉。那只由声闻诵说，不由佛陀诵说，即每半月诵说的。"忍辱为最上...乃至...不作诸恶...乃至...不非毁不恼害...乃至...此是诸佛教"（长部经;

2.90; dha. pa. 183-185; udā. 36; netti. 30) imā pana tisso gāthā ovādapātimokkhaṃ nāma. Taṃ buddhāva uddisanti, na sāvakā, channampi vassānaṃ accayena uddisanti. Dīghāyukabuddhānañhi dharamānakāle ayameva pātimokkhuddeso, appāyukabuddhānaṃ pana paṭhamabodhiyaṃyeva. Tato paraṃ itaro. Tañca kho bhikkhūyeva uddisanti, na buddhā, tasmā amhākampi bhagavā vīsativassamattaṃ imaṃ ovādapātimokkhaṃ uddisitvā imaṃ antarāyaṃ disvā tato paraṃ na uddisi. Aṭṭhānanti akāraṇaṃ. Anavakāsoti tasseva vevacanaṃ. Kāraṇañhi yathā tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ‘‘ṭhāna’’nti vuccati, evaṃ ‘‘avakāso’’tipi vuccati. Yanti kiriyāparāmasanaṃ.

Aṭṭhime, bhikkhave, mahāsamuddeti ko anusandhi? Yvāyaṃ aparisuddhāya parisāya pātimokkhassa anuddeso vutto, so imasmiṃ dhammavinaye acchariyo abbhuto dhammoti taṃ aparehipi sattahi acchariyabbhutadhammehi saddhiṃ vibhajitvā dassetukāmo paṭhamaṃ tāva tesaṃ upamābhāvena mahāsamudde aṭṭha acchariyabbhutadhamme dassento satthā ‘‘aṭṭhime, bhikkhave, mahāsamudde’’tiādimāha.

Uposathasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

3. Gahapativaggo

1-7. Paṭhamauggasuttādivaṇṇanā

21-27. Tatiyassa paṭhamadutiyesu natthi vattabbaṃ. Tatiye ‘‘hatthago’’ti vattabbe ‘‘hatthako’’ti vuttaṃ. So hi rājapurisānaṃ hatthato yakkhassa hatthaṃ, yakkhassa hatthato bhagavato hatthaṃ , bhagavato hatthato puna rājapurisānaṃ hatthaṃ gatattā nāmato hatthako āḷavakoti jāto. Tenāha ‘‘āḷavakayakkhassa hatthato hatthehi sampaṭicchitattā hatthakoti laddhanāmo rājakumāro’’ti. Catutthādīni uttānatthāneva.

Paṭhamauggasuttādivaṇṇanā niṭṭhitā.

8. Dutiyabalasuttavaṇṇanā

28. Aṭṭhame khīṇāsavassa sabbesaṃ saṅkhārānaṃ aniccatā asammohavasena kiccato maggapaññāya suppaṭividdhā, vipassanāya ārammaṇakaraṇavasenapīti dassento āha ‘‘sahavipassanāya maggapaññāyā’’ti. Ime kāmāti dvepi kāme vadati. Kilesavasena uppajjamāno hi pariḷāho vatthukāmasannissayo vatthukāmavisayo vāti dvepi sapariḷāhaṭṭhena aṅgārakāsu viyāti ‘‘aṅgārakāsūpamā’’ti vuttā. Anto vuccati lāmakaṭṭhena taṇhā, byantaṃ vigatantaṃ bhūtanti byantibhūtanti āha ‘‘vigatantabhūta’’nti, nittaṇhanti attho.

Dutiyabalasuttavaṇṇanā niṭṭhitā.

9. Akkhaṇasuttavaṇṇanā

29. Navame yasmā mahiddhikapetā devāsurānaṃ āvāhaṃ gacchanti, vivāhaṃ na gacchanti, tasmā pettivisayeneva asurakāyo gahitoti veditabbo. Petāsurā pana petā evāti tesaṃ petehi saṅgaho avuttasiddhova.

Akkhaṇasuttavaṇṇanā niṭṭhitā.

10. Anuruddhamahāvitakkasuttavaṇṇanā

30. Dasame appicchassāti na icchassa. Abhāvattho hettha appasaddo ‘‘appaḍaṃsamakasavātātapā’’tiādīsu (a. ni. 

我会完整直译这段巴利文：
2.90; 法句经183-185; 优陀那36; 导论30）这三首偈颂是教诫波罗提木叉。那只由佛陀诵说，不由声闻诵说，在六年过后诵说。对长寿佛来说，在在世时只有这个波罗提木叉诵说，而对短寿佛来说则在初觉后就如此。此后是另一种。那只由比丘诵说，不由佛陀诵说，因此我们的世尊也只在大约二十年间诵说这教诫波罗提木叉，见到这障碍后就不再诵说。无处：即无因。无机会：是它的同义语。因为因缘如立于此处而果依之而行，故称为"处"，也称为"机会"。"那"：指代动作。
"诸比丘，这大海有八种"：这是什么联系？说到在不清净众会中不诵说波罗提木叉，这在此法律中是稀有未曾有之法，想要与其他七种稀有未曾有之法一起分别显示，导师首先以大海的八种稀有未曾有之法作为譬喻而说"诸比丘，这大海有八种"等。
布萨经注释终。
大品注释终。
居士品
1-7. 第一郁伽经等注释
21-27. 第三品的第一、第二经无需解释。在第三经中，应说"哈提伽"却说"哈提卡"。因为他从王臣之手到夜叉之手，从夜叉之手到世尊之手，从世尊之手又到王臣之手，所以名为哈提卡·阿拉瓦卡。因此说"因从阿拉瓦卡夜叉手中被手接受而得名哈提卡的王子"。第四等经义显明易解。
第一郁伽经等注释终。
第二力经注释
28. 在第八经中，说"以观智及道慧"，是显示漏尽者对一切行的无常性通过不迷惑的作用由道慧善通达，也通过观智的所缘作用。这些欲：说两种欲。因为依烦恼生起的热恼依止于事欲或以事欲为境，两者都因有热恼而如炭火坑，所以说"如炭火坑"。内称为贪欲因为是低劣的，离内即离贪，已成为离贪说为"已离内"，说"已离内成就"，意即无贪。
第二力经注释终。
非时经注释
29. 在第九经中，因为大神通的饿鬼去天神修罗的婚礼，不举行婚礼，所以应知只以饿鬼道摄取修罗众。而饿鬼修罗只是饿鬼，他们被摄入饿鬼中是不言而喻的。
非时经注释终。
阿那律大寻经注释
30. 在第十经中，少欲：即无欲。这里少字表示无，如"无蚊虻、蚊子、风、炎热"等（增支部;;

10.11) viya. Paccayesu appiccho paccayappiccho, cīvarādipaccayesu icchārahito. Adhigamappicchoti jhānādiadhigamavibhāvane icchārahito . Pariyattiappicchoti pariyattiyaṃ bāhusaccavibhāvane icchārahito. Dhutaṅgappicchoti dhutaṅgesu appiccho dhutaṅgabhāvavibhāvane icchārahito. Santaguṇaniguhanenāti attani saṃvijjamānānaṃ jhānādiguṇānañceva bāhusaccaguṇassa dhutaṅgaguṇassa ca niguhanena chādanena. Sampajjatīti nipphajjati sijjhati. No mahicchassāti mahatiyā icchāya samannāgatassa no sampajjati anudhammassapi anipphajjanato. Pavivittassāti pakārehi vivittassa. Tenāha ‘‘kāyacittaupadhivivekehi vivittassā’’ti. Ārambhavatthuvasenāti bhāvanābhiyogavasena ekībhāvova kāyavivekoti adhippeto, na gaṇasaṅgaṇikābhāvamattanti dasseti. Kammanti yogakammaṃ.

Sattehi kilesehi ca saṅgaṇanaṃ samodhānaṃ saṅgaṇikā, sā āramitabbaṭṭhena ārāmo etassāti saṅgaṇikārāmo, tassa. Tenāha ‘‘gaṇasaṅgaṇikāya cevā’’tiādi. Āraddhavīriyassāti paggahitavīriyassa. Tañca kho upadhiviveke ninnatāvasena ‘‘ayaṃ dhammo’’ti vacanato. Esa nayo itaresupi. Vivaṭṭanissitaṃyeva hi samādhānaṃ idhādhippetaṃ, tathā paññāpi. Kammassa-katapaññāya hi ṭhito kammavasena bhavesu nānappakāro anatthoti jānanto kammakkhayakaraṃ ñāṇaṃ abhipattheti, tadatthañca ussāhaṃ karoti. Mānādayo sattasantānaṃ saṃsāre papañcenti vitthārentīti papañcāti āha ‘‘taṇhāmānadiṭṭhipapañcarahitattā’’tiādi. Sesamettha suviññeyyameva.

Anuruddhamahāvitakkasuttavaṇṇanā niṭṭhitā.

Gahapativaggavaṇṇanā niṭṭhitā.

4. Dānavaggo

1-4. Paṭhamadānasuttādivaṇṇanā

31-34. Catutthassa paṭhame āsajjāti yassa deti, tassa āgamanahetu tena samāgamanimittaṃ. Bhayāti bhayahetu. Nanu bhayaṃ nāma laddhakāmatārāgādayo viya cetanāya avisuddhikaraṃ, taṃ kasmā idha gahitanti? Nayidaṃ tādisaṃ vohārabhayādiṃ sandhāya vuttanti dassetuṃ ‘‘ayaṃ adāyako akārako’’tiādi vuttaṃ. Adāsi meti yaṃ pubbe kataṃ upakāraṃ cintetvā dīyati, taṃ sandhāya vuttaṃ. Dassati meti paccupakārāsīsāya yaṃ dīyati, taṃ sandhāya vadati. Sāhu dānanti dānaṃ nāmetaṃ paṇḍitapaññattanti sādhusamācāre ṭhatvā deti. Alaṅkāratthanti upasobhanatthaṃ. Dānañhi datvā taṃ paccavekkhantassa pāmojjapītisomanassādayo uppajjanti, lobhadosaissāmaccherādayopi vidūrī bhavanti. Idāni dānaṃ anukūladhammaparibrūhanena paccanīkadhammavidūrīkaraṇena ca bhāvanācittassa upasobhanāya ca parikkhārāya ca hotīti ‘‘alaṅkāratthañceva parikkhāratthañca detī’’ti vuttaṃ. Tenāha ‘‘dānañhi cittaṃ muduṃ karotī’’tiādi. Muducitto hoti laddhā dāyake ‘‘iminā mayhaṃ saṅgaho kato’’ti, dātāpi laddhari. Tena vuttaṃ ‘‘ubhinnampi cittaṃ muduṃ karotī’’ti.

Adantadamananti adantā anassavāpissa dānena dantā assavā honti, vase vattanti. Adānaṃ dantadūsakanti adānaṃ pubbe dantānaṃ assavānampi vighātuppādanena cittaṃ dūseti. Unnamanti dāyakā piyaṃvadā ca paresaṃ garucittīkāraṭṭhānatāya. Namantipaṭiggāhakā dānena piyavācāya ca laddhasaṅgahāsaṅgāhakānaṃ.

Cittālaṅkāradānameva uttamaṃ anupakkiliṭṭhatāya suparisuddhatāya guṇavisesapaccayatāya ca. Dutiyādīni uttānatthāneva.

Paṭhamadānasuttādivaṇṇanā niṭṭhitā.

5. Dānūpapattisuttavaṇṇanā



我会完整直译这段巴利文：
10.11.中一样。对资具少欲称为资具少欲，即对衣等资具无有欲求。证得少欲即对显示禅定等证得无有欲求。教法少欲即对显示多闻教法无有欲求。头陀行少欲即对头陀行少欲，对显示头陀行状态无有欲求。以隐藏寂静功德：即以隐蔽、遮掩在自身存在的禅定等功德以及多闻功德、头陀行功德。成就：即完成、实现。非大欲者：具有大欲者不成就，因为随法也不能完成。远离：以诸种方式远离。因此说"以身、心、依止的远离而远离"。依精进事：通过修习的努力，意指单独一人是身远离，显示不仅仅是离群体交际。业：即修行业。
与众生及烦恼交际、结合为交际，以应欢喜义为乐，这是他的，所以称交际乐者，对他。因此说"以及群体交际"等。精进：即发奋努力。而那是依向于依止远离，因说"此法"。其他也是这个方法。这里意指只依转离的定，智慧也是如此。因为住于业所作智，通过业而知道在诸有中种种过患的人，希求作业尽的智，为此而努力。贪爱等使众生相续在轮回中扩展、延伸为戏论，因此说"因为离贪爱、慢、见戏论"等。这里其余的容易理解。
阿那律大寻经注释终。
居士品注释终。
布施品
1-4. 第一布施经等注释
31-34. 第四品第一经中，遇到：因为遇到所施者而与他相遇的缘故。怖畏：因怖畏。难道怖畏不像得到欲望的贪等那样使心意不清净，为何这里取用它？显示这不是说那样的世俗怖畏等，所以说"此人不是施者、不作善"等。曾施与我：是指忆念过去所作的帮助而施与。将施与我：是指希望回报而施与。布施实善：住于善行而施，认为布施是智者所制定。为庄严：为了美化。因为布施后省察时会生起欢悦、喜、乐等，贪、瞋、嫉、悭等也会远离。现在布施通过增长随顺法、远离对立法而成为修心的庄严和资助，所以说"为庄严和资助而施"。因此说"布施使心柔软"等。得到者对施者心变柔软，想"此人对我作了帮助"，施者对得到者也是。因此说"二者的心都变柔软"。
调伏未调：未调服不顺从者也因布施而调服顺从，随顺掌控。不施破坏已调：不施与对先前已调服顺从者也因生起损害而破坏心意。上升：施者和说爱语者因为成为他人尊重恭敬处而上升。下倾：受施者因布施和爱语而得到帮助对帮助者下倾。
心的庄严布施最殊胜，因为无染污、极清净、及为功德殊胜的因缘。第二等经义显明易解。
第一布施经等注释终。
布施生起经注释

35. Pañcame dānapaccayāti dānakāraṇā, dānamayapuññassa katattā upacitattāti attho. Upapattiyoti manussesu devesu ca nibbattiyo. Ṭhapetīti ekavārameva anuppajjitvā yathā upari tenevākārena pavattati, evaṃ ṭhapeti. Tadeva cassa adhiṭṭhānanti āha ‘‘tasseva vevacana’’nti. Vaḍḍhetīti brūheti na hāpeti. Vimuttanti adhimuttaṃ, ninnaṃ poṇaṃ pabbhāranti attho. Vimuttanti vā vissaṭṭhaṃ. Nippariyāyato uttari nāma paṇītaṃ majjhepi hīnamajjhimavibhāgassa labbhanatoti vuttaṃ ‘‘uttari abhāvitanti tato uparimaggaphalatthāya abhāvita’’nti. Saṃvattati tathāpaṇihitaṃ dānamayaṃ cittaṃ. Yaṃ pana pāḷiyaṃ ‘‘tañca kho’’tiādi vuttaṃ, taṃ tatrupapattiyā vibandhakaradussīlyābhāvadassanaparaṃ daṭṭhabbaṃ, na dānamayassa puññassa kevalassa taṃsaṃvattanatādassanaparanti daṭṭhabbaṃ. Samucchinnarāgassāti samucchinnakāmarāgassa. Tassa hi siyā brahmaloke upapatti, na samucchinnabhavarāgassa. Vītarāgaggahaṇena cettha kāmesu vītarāgatā adhippetā, yāya brahmalokūpapatti siyā. Tenāha ‘‘dānamattenevā’’tiādi. Yadi evaṃ dānaṃ tattha kimatthiyanti āha ‘‘dānaṃ panā’’tiādi. Dānena muducittoti baddhāghāte veripuggalepi attano dānasampaṭicchanena mudubhūtacitto.

Dānūpapattisuttavaṇṇanā niṭṭhitā.

6. Puññakiriyavatthusuttavaṇṇanā

36. Chaṭṭhe pujjabhavaphalaṃ nibbattenti, attano santānaṃ punantīti vā puññāni ca tāni hetupaccayehi kattabbato kiriyā cāti puññakiriyā, tāyeva ca tesaṃ tesaṃ piyamanāpatādiānisaṃsānaṃ vatthubhāvato puññakiriyavatthūni.

Anucchinnabhavamūlassa anuggahavasena, pūjāvasena vā attano deyyadhammassa parassa pariccāgacetanā dīyati etenāti dānaṃ, dānameva dānamayaṃ. Padapūraṇamattaṃ maya-saddo. Cīvarādīsu catūsu paccayesu (dī. ni. aṭṭha. 3.305), annādīsu vā dasasu dānavatthūsu, rūpādīsu vā chasu ārammaṇesu taṃ taṃ dentassa tesaṃ uppādanato paṭṭhāya pubbabhāge pariccāgakāle pacchā somanassacittena anussaraṇe cāti tīsu kālesu pavattacetanā dānamayaṃ puññakiriyavatthu nāma.

Niccasīlauposathasīlādivasena pañca aṭṭha dasa vā sīlāni samādiyantassa ‘‘sīlapūraṇatthaṃ pabbajissāmī’’ti vihāraṃ gacchantassa pabbajantassa, manorathaṃ matthakaṃ pāpetvā ‘‘pabbajito vatamhi sādhu suṭṭhū’’ti āvajjentassa, saddhāya pātimokkhaṃ paripūrentassa, paññāya cīvarādike paccaye paccavekkhantassa, satiyā āpāthagatesu rūpādīsu cakkhudvārādīni saṃvarantassa, vīriyena ājīvaṃ sodhentassa ca pavattacetanā sīlati, sīletīti vā sīlamayaṃ puññakiriyavatthu nāma.

Paṭisambhidāyaṃ (paṭi. ma. 

我会完整直译这段巴利文：
35. 第五经中，因布施：即因布施，意为已作、已积累布施功德。生起：即在人间天上的出生。安立：即不是只生一次，而是如何在上面以同样方式相续，如此安立。那就是他的决意，所以说"是它的同义语"。增长：即增益不减损。倾向：即倾向，意为倾斜、趋向、倾倒。或倾向即放舍。因为在最上之外依非譬喻义称为殊胜，在中也能得到低、中的区分，所以说"未修上：即未为更上道果而修"。如此发愿的布施性心趣向。但在圣典中说"而且那"等，应视为显示投生于彼处的障碍恶戒的不存在，不应视为显示仅仅布施功德的趣向彼处。断尽贪：即断尽欲贪。因为他可能投生梵界，非断尽有贪者。这里以离贪所指的是对欲的离贪，由此可能投生梵界。因此说"仅以布施"等。若如此布施于彼有何用，所以说"但布施"等。以布施心柔软：即对结怨的敌人也因接受自己的布施而心变柔软。
布施生起经注释终。
福业事经注释
36. 第六经中，生起可敬的有果，或净化自己的相续为福，而且它们以因缘应作为作业，故为福业，正是它们作为那些可爱、可意等功德的基础，故为福业事。
对未断有根者以摄受方式，或以供养方式，自己施物于他人的舍弃心称为布施，布施即是布施性。maya（性）字只是填词。对于衣等四资具，或饭食等十种施物，或色等六种所缘，施与者从产生开始，在前分、舍施时、后以喜心随念，如是在三时中生起的心意为布施性福业事。
依常戒、布萨戒等方式受持五戒、八戒或十戒，为圆满戒而去精舍出家，达成愿望后思惟"我已出家，善哉善哉"，以信圆满波罗提木叉，以慧省察衣等资具，以念于现前色等摄护眼等诸门，以精进清净活命而生起的心意为戒，或称为戒性福业事。
在无碍解道中;;

1.48) vuttena vipassanāmaggena cakkhuṃ aniccato dukkhato anattato vipassantassa, sotaṃ…pe… ghānaṃ…pe… jivhaṃ…pe… kāyaṃ…pe… rūpe…pe… dhamme…pe… cakkhuviññāṇaṃ…pe… manoviññāṇaṃ…pe… cakkhusamphassaṃ …pe… manosamphassaṃ…pe… cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ…pe… jarāmaraṇaṃ aniccato dukkhato anattato vipassantassa yā cetanā, yā ca pathavīkasiṇādīsu sabbāsu aṭṭhattiṃsāya ārammaṇesu pavattā jhānacetanā, yā ca anavajjesu kammāyatanasippāyatanavijjāṭṭhānesu paricayamanasikārādivasena pavattā cetanā, sabbā sā bhāveti etāyāti bhāvanāmayaṃ vuttanayena puññakiriyavatthu cāti bhāvanāmayaṃ puññakiriyavatthu.

Ekamekañcettha yathārahaṃ pubbabhāgato paṭṭhāya karontassa kāyakammaṃ hoti. Tadatthaṃ vācaṃ nicchārentassa vacīkammaṃ. Kāyaṅgaṃ vācaṅgañca acopetvā manasā cintayantassa manokammaṃ. Annādīni dentassa cāpi ‘‘annadānādīni demī’’ti vā, dānapāramiṃ āvajjetvā vā dānakāle dānamayaṃ puññakiriyavatthu hoti. Yathā hi kevalaṃ ‘‘annadānādīni demī’’ti dānakāle dānamayaṃ puññakiriyavatthu hoti, evaṃ ‘‘idaṃ dānamayaṃ sammāsambodhiyā paccayo hotū’’ti dānapāramiṃ āvajjetvā dānakālepi dānasīseneva pavattitattā. Vattasīse ṭhatvā dadanto ‘‘etaṃ dānaṃ nāma mayhaṃ kulavaṃsahetu paveṇicāritta’’nti cārittasīsena vā dento cārittasīlattā sīlamayaṃ. Khayato vayato sammasanaṃ paṭṭhapetvā dadato bhāvanāmayaṃ puññakiriyavatthu hoti. Yathā hi deyyadhammapariccāgavasena vattamānāpi dānacetanā vattasīse ṭhatvā dadato sīlamayaṃ puññakiriyavatthu hoti pubbābhisaṅkhārassa aparabhāge cetanāya ca tathāpavattattā.

Puññakiriyavatthusuttavaṇṇanā niṭṭhitā.

7-8. Sappurisadānasuttādivaṇṇanā

37-38. Sattame viceyya detīti ettha dve vicinanāni dakkhiṇeyyavicinanaṃ, dakkhiṇāvicinanañca. Tesu vipannasīle ito bahiddhā pañcanavuti pāsaṇḍabhede ca dakkhiṇeyye pahāya sīlādiguṇasampannānaṃ sāsane pabbajitānaṃ dānaṃ dakkhiṇeyyavicinanaṃ nāma. Lāmakalāmake paccaye apanetvā paṇītapaṇīte vicinitvā tesaṃ dānaṃ dakkhiṇāvicinanaṃ nāma. Tenāha ‘‘imassa dinnaṃ mahapphalaṃ bhavissatī’’tiādi. Aṭṭhame natthi vattabbaṃ.

Sappurisadānasuttādivaṇṇanā niṭṭhitā.

9-10. Abhisandasuttādivaṇṇanā

39-40. Navame puññābhisandāti puññanadiyo. Kusalābhisandāti kusalānaṃ pavāhā. Sukhassāhārāti sukhapaccayā. Aggānīti ñātattā aggaññāni. Cirarattaṃ ñātattā rattaññāni. Ariyānaṃ sādhūnaṃ vaṃsānīti ñātattā vaṃsaññāni. Porāṇānaṃ ādipurisānaṃ etānīti porāṇāni. Sabbaso kenacipi pakārena sādhūhi na kiṇṇāni na khittāni chaḍḍitānīti asaṃkiṇṇāni. Ayañca nayo nesaṃ yathā atīte, evaṃ etarahi anāgate cāti āha ‘‘asaṃkiṇṇapubbāni na saṃkiyanti na saṃkiyissantī’’ti. Tato eva appaṭikuṭṭhāni. Na hi kadāci viññū samaṇabrāhmaṇā hiṃsādipāpadhammaṃ anujānanti. Aparimāṇānaṃ sattānaṃ abhayaṃ detīti sabbesu bhūtesu nihitadaṇḍattā sakalassapi sattakāyassa bhayābhāvaṃ deti. Averanti verābhāvaṃ. Abyābajjhanti niddukkhataṃ. Evamettha saṅkhepato pāḷivaṇṇanā veditabbā. Dasame natthi vattabbaṃ.

Abhisandasuttādivaṇṇanā niṭṭhitā.

Dānavaggavaṇṇanā niṭṭhitā.

5. Uposathavaggo

1-8. Saṃkhittūposathasuttādivaṇṇanā

41-

我会完整直译这段巴利文：
1.48. 以无碍解道所说的观智道，观察眼为无常、苦、无我，耳...乃至...鼻...乃至...舌...乃至...身...乃至...色...乃至...法...乃至...眼识...乃至...意识...乃至...眼触...乃至...意触...乃至...眼触所生受...乃至...意触所生受...乃至...观察老死为无常、苦、无我的心意，以及在地遍等一切三十八种所缘中生起的禅定心意，以及在无过失的工巧处、技能处、明处中依熟习作意等方式生起的心意，一切这些以此修习为修习性，如前所说方式为福业事，此为修习性福业事。
在此每一项从适当的前分开始作者为身业。为此发出语言者为语业。不动身分、语分而以意思惟者为意业。施与饭食等时，或想"我施与饭食等"，或忆念布施波罗蜜，在施时为布施性福业事。如仅仅在施时想"我施与饭食等"为布施性福业事，同样忆念"愿此布施性成为正等觉的助缘"而布施时，也因以布施为首而转起。住于行持而施者想"此布施是我家族传统的习俗"，或以习俗为首而施因为是行持戒，故为戒性。开始从灭尽、衰败观察而施为修习性福业

48. Pañcamassa paṭhamādīsu natthi vattabbaṃ. Chaṭṭhe (saṃ. ni. ṭī. 1.1.165) pañca aṅgāni etassāti pañcaṅgaṃ, pañcaṅgameva pañcaṅgikaṃ, tassa pañcaṅgikassa. Mahatī daddarī vīṇāvisesopi ātatamevāti ‘‘cammapariyonaddhesū’’ti visesanaṃ kataṃ. Ekatalatūriyaṃ kumbhathunadaddarikādi. Ubhayatalaṃ bherimudiṅgādi. Cammapariyonaddhaṃ hutvā vinibaddhaṃ ātatavitataṃ. Sabbaso pariyonaddhaṃ nāma caturassaambaṇaṃ paṇavādi ca. Gomukhīādīnampi ettheva saṅgaho daṭṭhabbo. Vaṃsādīti ādi-saddena saṅkhādīnaṃ saṅgaho. Sammādīti sammatāḷakaṃsatāḷasilāsalākatāḷādi. Tattha sammatāḷaṃ nāma dantamayatāḷaṃ. Kaṃsatāḷaṃ lohamayaṃ. Silāmayaṃ ayopattena ca vādanatāḷaṃ silāsalākatāḷaṃ. Sumucchitassāti suṭṭhu paṭiyattassa. Pamāṇeti nātidaḷhanātisithilasaṅkhāte majjhime mucchanāpamāṇe. Chekoti paṭu paṭṭho. So cassa paṭubhāvo manoharoti āha ‘‘sundaro’’ti. Rañjetunti rāgaṃ uppādetuṃ. Khamatevāti rocateva. Na nibbindatīti na tajjeti, sotasukhabhāvato piyāyitabbova hoti.

Bhattāraṃ nātimaññatīti sāmikaṃ muñcitvā aññaṃ manasāpi na pattheti. Uṭṭhāhikāti uṭṭhānavīriyasampannā. Analasāti nikkosajjā. Saṅgahitaparijjanāti sammānanādīhi ceva chaṇādīsu pesetabba-piyabhaṇḍādipaṇṇākārapesanādīhi ca saṅgahitaparijanā. Idha parijano nāma sāmikassa ceva attano ca ñātijano. Sambhatanti kasivaṇijjādīni katvā ābhatadhanaṃ. Sattamaṭṭhamāni uttānatthāni.

Saṃkhittūposathasuttādivaṇṇanā niṭṭhitā.

9-10. Paṭhamaidhalokikasuttādivaṇṇanā

49-50. Navame idhalokavijayāyāti idhalokavijinanatthāya abhibhavatthāya. Yo hi diṭṭhadhammikaṃ anatthaṃ parivajjanavasena abhibhavati, tato eva tadatthaṃ sampādeti, so idhalokavijayāya paṭipanno nāma hoti paccatthikaniggaṇhanato sadatthasampādanato ca. Tenāha ‘‘ayaṃsa loko āraddho hotī’’ti. (Pasaṃsāvahato tayidaṃ pasaṃsāvahanaṃ kittisaddena idhaloke saddānaṃ cittatosanaviddheyyabhāvāpādanena ca hotīti daṭṭhabbaṃ.) Susaṃvihitakammantoti yāgubhattapacanakālādīni anatikkamitvā tassa tassa sādhukaṃ karaṇena suṭṭhu saṃvihitakammanto. Paralokavijayāyāti paralokassa vijinanatthāya abhibhavatthāya. Yo hi samparāyikaṃ anatthaṃ parivajjanavasena abhibhavati, tato eva tadatthaṃ sampādeti, so paralokavijayāya paṭipanno nāma hoti. Sesaṃ sabbattha uttānameva.

Paṭhamaidhalokikasuttādivaṇṇanā niṭṭhitā.

Uposathavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

2. Dutiyapaṇṇāsakaṃ

(6) 1. Gotamīvaggo

1-3. Gotamīsuttādivaṇṇanā

51-53. Chaṭṭhassa paṭhame (sārattha. ṭī. cūḷavagga 

我会完整直译这段巴利文：
48. 第五品中第一等经无需解释。在第六经中，有五支为五支，正是五支为五支性，对那五支性。大鼓等琵琶种类也是单面，所以加上"皮革包覆"的限定。单面乐器如腰鼓、陶鼓、小鼓等。双面如大鼓、小鼓等。皮革包覆而紧绑的为单面双面。完全包覆即四方鼓、平鼓等。牛角等也应视为包含在此中。竹笛等：等字包含贝壳等。钹等：钹、铜钹、石钹、木钹等。其中牙制钹称为钹。铜制为铜钹。以铁片敲击石制的为石木钹。善调的：即善备的。适度：即不太紧不太松称为中等的调音程度。熟练：即善巧、精通。他的这善巧性是悦意的，所以说"美妙"。令喜：即生起喜。喜欢：即欢喜。不厌倦：即不斥责，因悦耳而应爱乐。
不轻视丈夫：即除了丈夫外连想也不希求他人。勤劳：即具足精进努力。不懈怠：即无懒惰。摄受眷属：即以恭敬等及在节日送适合赠送的可爱物品等礼物而摄受眷属。这里眷属是指丈夫和自己的亲属。所积聚：即做农耕、贸易等带来的财富。第七、第八经义显明。
略说布萨经等注释终。
9-10. 第一此世间经等注释
49-50. 在第九经中，为此世胜利：为征服此世、胜过。因为以避免现世的不利而胜过，由此而成就其利益，他称为行道于此世胜利，因为镇伏敌对和成就自利。因此说"此世已成就"。（应知由带来称赞而此为带来称赞，以名声和使此世间的声音达到悦意调伏的状态而有。）善安排事务：即不错过粥饭煮食时等，以善作那些而善安排事务。为来世胜利：为征服来世、胜过。因为以避免来世的不利而胜过，由此而成就其利益，他称为行道于来世胜利。其余处处义显明。
第一此世间经等注释终。
布萨品注释终。
第一五十经终。
第二五十经
（6）1. 瞿昙弥品
1-3. 瞿昙弥经等注释
51-53. 第六品第一（精要复注小品;

3.402) gotamīti gottaṃ. Nāmakaraṇadivase panassā laddhasakkārā brāhmaṇā lakkhaṇasampattiṃ disvā ‘‘sace ayaṃ dhītaraṃ labhissati, cakkavattirañño mahesī bhavissati. Sace puttaṃ labhissati, cakkavattirājā bhavissatīti ubhayathāpi mahatīyevassā pajā bhavissatī’’ti byākariṃsu. Athassā ‘‘mahāpajāpatī’’ti nāmaṃ akaṃsu. Tenāha ‘‘puttapajāya ceva dhītupajāya ca mahantattā evaṃladdhanāmā’’ti.

‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti. (su. ni. 941; mahāni. 170) –

Ādinā attadaṇḍasuttaṃ kathesi. Taṃtaṃpalobhanakiriyā kāyavācāhi parakkamantiyo ukkaṇṭhantūti sāsanaṃ pesenti nāmāti katvā vuttaṃ ‘‘sāsanaṃ pesetvā’’ti. Kuṇāladahanti kuṇāladahatīraṃ. Anabhiratiṃ vinodetvāti itthīnaṃ dosadassanamukhena kāmānaṃ vokārasaṃkilesavibhāvanena anabhiratiṃ vinodetvā.

Āpādikāti saṃvaddhakā, tumhākaṃ hatthapādesu kiccaṃ asādhentesu hatthe ca pāde ca vaḍḍhetvā paṭijaggitāti attho. Posikāti divasassa dve tayo vāre nahāpetvā bhojetvā pāyetvā tumhe posesi. Thaññaṃ pāyesīti nandakumāro kira bodhisattato katipāheneva daharo, tasmiṃ jāte mahāpajāpatī attano puttaṃ dhātīnaṃ datvā sayaṃ bodhisattassa dhātikiccaṃ sādhayamānā attano thaññaṃ pāyesi. Taṃ sandhāya thero evamāha. Daharoti taruṇo. Yuvāti yobbaññe ṭhito. Maṇḍanakajātikoti alaṅkārasabhāvo. Tattha koci taruṇopi yuvā na hoti yathā atitaruṇo. Koci yuvāpi maṇḍanakajātiko na hoti yathā upasantasabhāvo, ālasiyabyasanādīhi vā abhibhūto. Idha pana daharo ceva yuvā ca maṇḍanakajātiko ca adhippeto, tasmā evamāha. Uppalādīni maṇḍanakajātiko ca lokasammatattā vuttāni.

Mātugāmassa pabbajitattāti idaṃ pañcavassasatato uddhaṃ aṭṭhatvā pañcasuyeva vassasatesu saddhammaṭṭhitiyā kāraṇanidassanaṃ. Paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttanti ettha paṭisambhidāppattakhīṇāsavaggahaṇena jhānānipi gahitāneva honti. Na hi nijjhānakānaṃ sabbappakārasampatti ijjhatīti vadanti. Sukkhavipassakakhīṇāsavavasena vassasahassantiādinā ca yaṃ vuttaṃ, taṃ khandhakabhāṇakānaṃ matena vuttanti veditabbaṃ. Vinayaṭṭhakathāyampi (cūḷava. aṭṭha. 403) imināva nayena vuttaṃ.

Dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.161) pana ‘‘paṭisambhidāppattehi vassasahassaṃ aṭṭhāsi, chaḷabhiññehi vassasahassaṃ, tevijjehi vassasahassaṃ, sukkhavipassakehi vassasahassaṃ, pātimokkhena vassasahassaṃ aṭṭhāsī’’ti vuttaṃ. Idhāpi sāsanantaradhānakathāyaṃ (a. ni. aṭṭha. 1.1.130) ‘‘buddhānañhi parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā, tato tāpi nibbattetuṃ asakkontā tisso vijjā nibbattenti, gacchante gacchante kāle tāpi nibbattetuṃ asakkontā sukkhavipassakā honti. Eteneva upāyena anāgāmino, sakadāgāmino, sotāpannā’’ti vuttaṃ.

Saṃyuttanikāyaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.

我会完整直译这段巴利文：
3.402. 瞿昙弥是姓氏。在她命名日时，获得供养的婆罗门们见其相好圆满说："如果她生女儿，将成为转轮王的王后。如果生儿子，将成为转轮王。这样无论如何她都将有大量子嗣。"于是为她取名"大生主"。因此说"因儿子和女儿子嗣众多而得此名"。
"自杖生怖畏，见众互争斗；
我说我所悟，令汝生警惕。"
以此等开始说自杖经。以身语努力作种种诱惑行为而渴望，即称为送信，因此说"送信"。鸠那罗池：即鸠那罗池岸。除去不乐：即以见女人过患为门，阐明欲的过患染污而除去不乐。
养育者：即抚养者，当你们手脚无法做事时，使手脚长大照顾的意思。扶养者：即一天两三次为你们洗浴、喂食、饮水而扶养你们。哺乳：据说难陀太子比菩萨晚生几天，他出生时大生主把自己的儿子交给奶母，自己为菩萨尽奶母之责而哺育自己的乳汁。长老针对此事这样说。童年：即年少。青年：即住于青春。爱装饰：即以装饰为性。其中有些童年不是青年，如太年少。有些青年不爱装饰，如寂静性者，或为懒惰过失等所制。这里是指童年且青年且爱装饰，所以这样说。莲花等是因为世间认可而说的。
因女人出家：这是显示正法只住五百年而不超过五百年的原因。仅就证得无碍解分别的漏尽者而说：在此以证得无碍解漏尽者的词也包括禅那。因为说无禅那者不能成就一切圆满。以干观行漏尽者一千年等所说，应知是依诵律者的见解而说。在律注中也是以此方式说。
但在长部注中说："依证得无碍解者住一千年，六神通者住一千年，三明者住一千年，干观行者住一千年，依波罗提木叉住一千年。"这里在说正法灭没时也说："佛般涅槃后一千年能生起无碍解，此后是六神通，此后不能生起它们而生起三明，随着时间推移不能生起它们而成为干观行者。以此方式而有不还者、一来者、预流者。"
在相应部注中（相应部注2.

2.156) pana ‘‘paṭhamabodhiyañhi bhikkhū paṭisambhidāppattā ahesuṃ. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. Tato cha abhiññā pattuṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayamattaṃ pāpuṇissanti, tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ, gacchante kāle sotāpattiphalampi pattuṃ na sakkhissantī’’ti vuttaṃ. Yasmā cetaṃ sabbaṃ aññamaññappaṭiviruddhaṃ, tasmā tesaṃ tesaṃ bhāṇakānaṃ matameva ācariyena tattha tattha dassitanti gahetabbaṃ. Aññathā hi ācariyasseva pubbāparavirodhappasaṅgo siyāti.

Tāniyevāti tāniyeva pañcavassasahassāni. Pariyattimūlakaṃ sāsananti āha ‘‘na hi pariyattiyāasati paṭivedho atthī’’tiādi. Pariyattiyā hi antarahitāya paṭipattiantaradhāyati, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃkāraṇā? Ayañhi pariyatti paṭipattiyā paccayo hoti, paṭipatti adhigamassa. Iti paṭipattitopi pariyattiyeva pamāṇaṃ. Dutiyatatiyesu natthi vattabbaṃ.

Gotamīsuttādivaṇṇanā niṭṭhitā.

4-5. Dīghajāṇusuttādivaṇṇanā

54-55. Catutthe (dī. ni. aṭṭha. 3.265) ekena bhoge bhuñjeyyāti ekena koṭṭhāsena bhoge bhuñjeyya, vinibhuñjeyya vāti attho. Dvīhi kammanti dvīhi koṭṭhāsehi kasivaṇijjādikammaṃ payojeyya. Nidhāpeyyāti catutthakoṭṭhāsaṃ nidhetvā ṭhapeyya, nidahitvā bhūmigataṃ katvā ṭhapeyyāti attho. Āpadāsu bhavissatīti kulānañhi na sabbakālaṃ ekasadisaṃ vattati, kadāci rājaaggicoradubbhikkhādivasena āpadā uppajjanti, tasmā evaṃ āpadāsu uppannāsu bhavissatīti ekaṃ koṭṭhāsaṃ nidhāpeyyāti vuttaṃ. Imesu pana catūsu koṭṭhāsesu kataraṃ koṭṭhāsaṃ gahetvā kusalaṃ kātabbanti? ‘‘Bhoge bhuñjeyyā’’ti vuttakoṭṭhāsaṃ. Tato gaṇhitvā hi bhikkhūnampi kapaṇaddhikānampi dānaṃ dātabbaṃ, pesakāranhāpitādīnampi vetanaṃ dātabbaṃ. Samaṇabrāhmaṇakapaṇaddhikādīnaṃ dānavasena ceva, adhivatthadevatādīnaṃ petabalivasena, nhāpitādīnaṃ vetanavasena ca viniyogopi upayogo eva.

Apenti gacchanti, apentā vā etehīti apāyā, apāyā eva mukhāni dvārānīti apāyamukhāni. Vināsadvārānīti etthāpi eseva nayo. Pañcame natthi vattabbaṃ.

Dīghajāṇusuttādivaṇṇanā niṭṭhitā.

6-8. Bhayasuttādivaṇṇanā

56-58. Chaṭṭhe gabbhavāso idha uttarapadalopena gabbho vuttoti āha ‘‘gabbhoti gabbhavāso’’ti. Sattamaṭṭhamāni uttānatthāni.

Bhayasuttādivaṇṇanā niṭṭhitā.

6-10. Puggalasuttādivaṇṇanā

59-60. Navame dānaṃ dadantānanti dakkhiṇeyyaṃ uddissa dānaṃ dentānaṃ. Upadhī vipaccanti etena, upadhīsu vā vipaccati, upadhayo vā vipākā etassāti upadhivipākaṃ. Saṅghe dinnaṃ mahapphalanti ariyasaṅghe dinnaṃ vipphāraṭṭhānaṃ hoti, vipulaphalanti attho. Dasame natthi vattabbaṃ.

Puggalasuttādivaṇṇanā niṭṭhitā.

Gotamīvaggavaṇṇanā niṭṭhitā.

(7) 2. Bhūmicālavaggo

1-5. Icchāsuttādivaṇṇanā

61-65. Sattamassa paṭhamādīni suviññeyyāni. Pañcame (dī.ni.ṭī. 

我会完整直译这段巴利文：
2.156. 但在初觉时比丘们证得无碍解。随着时间推移不能获得无碍解，成为六神通者。此后不能获得六神通而证得三明。现在随时间推移不能获得三明而只证得漏尽，不能证得那个而证得不还果，不能证得那个而证得一来果，不能证得那个而证得预流果，随时间推移连预流果也不能证得。因为这一切相互矛盾，所以应知阿阇黎仅仅在各处显示各个诵者的见解。否则阿阇黎自己会陷入前后矛盾。
正是那些：就是那五千年。以教法为根本的教法，所以说"无教法则无通达"等。因为教法隐没时行道隐没，行道隐没时证得隐没。为什么？因为这教法是行道的缘，行道是证得的缘。如是教法比行道更重要。第二、第三经无需解释。
瞿昙弥经等注释终。
4-5. 长膝经等注释
54-55. 在第四经中，以一（份）享受财富：即以一份享受财富，或分配使用的意思。以二（份）作业：以两份从事农耕贸易等工作。储藏：把第四份储藏保存，即埋藏在地下保存的意思。将用于灾难：因为家族不是一直保持相同，有时因王、火、盗贼、饥馑等而生起灾难，所以说当灾难生起时将用于此而储藏一份。在这四份中取哪一份做善事？就是说"享受财富"的那份。从那里取而应布施给比丘和贫穷者，也应给裁缝师、理发师等工资。以布施方式给予沙门、婆罗门、贫穷者等，以鬼祭方式给予住处神祇等，以工资方式给予理发师等的支出也就是使用。
离去、消失，或由此离去为损失，损失即门为损失门。败坏门：这里也是这个道理。第五经无需解释。
长膝经等注释终。
6-8. 怖畏经等注释
56-58. 在第六经中，胎住在此略去后词而说为胎，所以说"胎即胎住"。第七、第八经义显明。
怖畏经等注释终。
6-10. 人经等注释
59-60. 在第九经中，布施施者：即针对应供者而施布施。由此熟成依止，或在依止中熟成，或依止是它的果报为依止熟成。僧团所施大果：即施与圣僧团成为广大处，意为果报广大。第十经无需解释。
人经等注释终。
瞿昙弥品注释终。
(7) 2. 地震品
1-5. 欲经等注释
61-65. 第七品的第一等经容易理解。在第五经（长部复注;

2.173) abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Atha vā ārammaṇābhibhavanato abhitu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cātipi sasampayuttajjhānaṃ abhibhāyatanaṃ. Tenāha ‘‘abhibhavanakāraṇānī’’tiādi. Tāni hīti abhibhāyatanasaññitāni jhānāni. ‘‘Puggalassa ñāṇuttariyatāyā’’ti idaṃ ubhayatthāpi yojetabbaṃ. Kathaṃ? Paṭipakkhabhāvena paccanīkadhamme abhibhavanti puggalassa ñāṇuttariyatāya ārammaṇāni abhibhavanti. Ñāṇabaleneva hi ārammaṇābhibhavanaṃ viya paṭipakkhābhibhavopīti.

Parikammavasenaajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati. Taṃ pana ajjhattaparikammavasena laddhaṃ kasiṇanimittaṃ avisuddhameva hoti, na bahiddhāparikammavasena laddhaṃ viya visuddhaṃ.

Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha ‘‘avaḍḍhitānī’’ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ. Parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha ‘‘ñāṇuttariko puggalo’’ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ samāpajjanañca upacārajjhānādhigamasamanantarameva appanājhānuppādananti āha ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇavacanametaṃ. Yo ‘‘khippābhiñño’’ti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanaṃ appanaṃ neti.

Ettha ca keci ‘‘uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantarañca bhavaṅgaparivāsena upacārāsevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi pārivāsikakammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā, tasmā upacārajjhānādhigamato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti vutto. ‘‘Saha nimittuppādenā’’ti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ. Adhippāyo vuttanayeneva veditabbo.

Na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato, samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāya vasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) pana ‘‘iminā panassa pubbabhogo kathito’’ti vuttaṃ. Antosamāpattiyaṃ tathā ābhogābhāve kasmā ‘‘jhānasaññāyapī’’ti vuttanti āha ‘‘abhibhavana…pe… atthī’’ti.

Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivasena vaḍḍhiṃ pāpitānīti tathāvaḍḍhanassevettha asambhavato. Tenāha ‘‘mahantānī’’ti. Bhattavaḍḍhitakanti bhuñjanabhājane vaḍḍhitvā dinnaṃ bhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.


我会完整直译这段巴利文：
2.173. 胜解为胜，即准备或智。胜为它的处为胜处，即禅。或所应胜解的称为处的所缘为它的为胜处。或因胜解所缘，且它是处，因为对修行者是特殊乐的立足处，以及因为是意处法处，所以与相应禅一起为胜处。因此说"胜解原因"等。因为它们：即称为胜处的禅。"因人的智殊胜"这应在两处都配合。如何？以对治方式胜解违逆法因人的智殊胜而胜解所缘。因为正如以智力胜解所缘一样也是胜解对治。
依准备方式内有色想，不是依安止方式。因为以似相所缘的安止不能生起内所缘。但那依内准备方式得到的遍相不清净，不像依外准备方式得到的清净。
小：即如所得到的碗盘大小。所以说"未扩大"。仅以小方式：即虽有以色方式作意，但这胜处仅以小方式说。因为此中小是胜解的原因。不论有无色作意，胜处修习只适合利慧者，不适合其他人，所以说"智殊胜者"。胜解而入定：此中胜解和入定就是在获得近行禅之后立即生起安止禅，所以说"在此伴随相生起就达到安止"。伴随相生起：这是说明无安止等待的特征。所谓"速知者"，比他更有智者的胜处修习。在此：即在此相中。达到安止：即把修习带到安止。
此中有些人说："生起近行禅时，缘于它而最少发生二三速行心，它们只属于近行禅分，其后无有分等待和近行数习而有安止，伴随相生起就达到安止。"这只是他们的见解。因为安止心不需要等待工作，也不像大界和无量禅那样在近行禅中一定需要观察，所以从获得近行禅后，在少数有分心结束时达到安止，称为"在此伴随相生起就达到安止"。"伴随相生起"这是意趣说，不是了义说。意趣应如所说方式理解。
不在定中，因为那时不可能有这样的作意，应知出定者的作意是依前分修习的力量，取定刹那发生的胜解方式而发生。但在阿毗达磨注中说："以此说他的前分。"在定中无如此作意，为什么说"也以禅想"？所以说"胜解...等有"。
扩大量：意为广大量，不是依一指二指等方式令达扩大，因为此中不可能有这样扩大。所以说"大"。增大饭：即在食器中增加给予的饭，意为比一座男人所食之饭的一半饭。


Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī. Saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanamevettha alābhitā. Bahiddhāva uppannanti bahiddhāvatthusmiṃyeva uppannaṃ. Abhidhamme (dha. sa. 204-209) pana ‘‘ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī’’ti evaṃ catunnaṃ abhibhāyatanānaṃ āgatattā abhidhammaṭṭhakathāyaṃ ‘‘kasmā pana yathā suttante ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānītiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā’’ti codanaṃ katvā ‘‘ajjhattarūpānaṃ anabhibhavanīyato’’ti kāraṇaṃ vatvā ‘‘tattha vā idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamatova vattabbānīti tatrāpi idhāpi vuttāni, ‘ajjhattaṃ rūpasaññī’ti idaṃ pana satthu desanāvilāsamattamevā’’ti vuttaṃ.

Ettha ca vaṇṇābhogarahitāni sahitāni ca sabbāni ‘‘parittāni suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā ‘‘appamāṇāni suvaṇṇadubbaṇṇānī’’ti. Atthi hi so pariyāyo ‘‘parittāni abhibhuyya, tāni ce kadāci vaṇṇavasena ābhujitāni honti suvaṇṇadubbaṇṇāni abhibhuyyā’’ti. Pariyāyakathā hi suttantadesanāti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti, tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti ‘‘ajjhattaṃ rūpasaññī’’tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito. Abhidhamme (dha. sa. 204-209, 247-249) pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati. ‘‘Ajjhattarūpānaṃ anabhibhavanīyato’’ti idaṃ abhidhamme katthacipi ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhā rūpāni passatī’’ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti.


我会完整直译这段巴利文：
色想为色想，他有此为有色想，无色想为无色想。以想为首说禅。此中不生起色想即是不得。只在外生起：即只在外所缘生起。但在阿毗达磨中说"内无色想而见外色，小的美色丑色，无量的美色丑色"，如是四胜处的到来，所以在阿毗达磨注中提出"为什么不像经中说'内有色想一者见外色小'等，而不这样说，在此四胜处中都说内无色想"的问题后，说明"因为内色不可胜解"的原因，并说"无论在那里还是在这里都只应胜解外色，所以必须说那些，因此在那里和这里都说。但'内有色想'只是师尊的说法风格而已。"
此中无色作意和有色作意的一切都说为"小的美色丑色"，同样"无量的美色丑色"。因为有这种方式:"胜解小的,如果有时它们依色方式作意,则胜解美色丑色"。因为经的教说是方便说。但在阿毗达磨中因为是无方便说,所以分别说无色作意的和有色作意的。因为两者都有胜解的差别,同样在此因为是方便说所以也包含解脱的胜解方式,因此以"内有色想"等在第一第二胜处包含第一解脱,在第三第四胜处包含第二解脱,在色胜处包含第三解脱的胜解转起。但在阿毗达磨中因为是无方便说,为了显示解脱胜处无混杂而除去解脱只说胜处。而一切解脱作用的禅都在解脱教说中说。这由"内有色想"等所来的两种胜处在阿毗达磨的胜处中不说,以及"有色见色"等是一切解脱作用的共同说法而作区分。"因为内色不可胜解"这是在阿毗达磨中任何地方都不说"见内色"而到处说"见外色"的原因说明。由此显示那由他因的以那因说,而那由说法风格因的在阿毗达磨中只说内无色想,不应寻求它的其他原因。


Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhārūpānaṃ viya avibhūtattā desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathābhāvato. ‘‘Suvaṇṇadubbaṇṇānī’’ti eteneva siddhattā na nīlādiabhibhāyatanāni vattabbānīti ce? Taṃ na. Nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā vā appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃ yaṃ caritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ. Sabbasaṅgāhikavasenāti nīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena cakkhuviññāṇādiviññāṇavīthiyā gahetabbatāvasena. Obhāsavasenāti sappabhāsatāya avabhāsanavasena.

Icchāsuttādivaṇṇanā niṭṭhitā.

6. Vimokkhasuttavaṇṇanā

66. Chaṭṭhe (dī. ni. ṭī. 2.129) kenaṭṭhenāti kena sabhāvena. Sabhāvo hi ñāṇena yāthāvato araṇīyato ñātabbato ‘‘attho’’ti vuccati, so eva ttha-kārassa ṭṭha-kāraṃ katvā ‘‘aṭṭho’’ti vutto. Adhimuccanaṭṭhenāti adhikaṃ savisesaṃ muccanaṭṭhena. Etena satipi sabbassapi rūpāvacarajjhānassa vikkhambhanavasena paṭipakkhato vimuttabhāve yena bhāvanāvisesena taṃ jhānaṃ sātisayaṃ paṭipakkhato vimuccitvā pavattati, so bhāvanāviseso dīpito. Bhavati hi samānajātiyuttopi bhāvanāvisesena pavattiākāraviseso. Yathā taṃ saddhāvimuttato diṭṭhippattassa, tathā paccanīkadhammehi suṭṭhu vimuttatāya eva aniggahitabhāvena nirāsaṅkatāya abhirativasena suṭṭhu adhimuccanaṭṭhenapi vimokkho. Tenāha ‘‘ārammaṇe cā’’tiādi. Ayaṃ panatthoti ayaṃ adhimuccanaṭṭho pacchime vimokkhe nirodhe natthi. Kevalo vimuttaṭṭho eva tattha labbhati, taṃ sayameva parato vakkhati.

Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭharūpaṃ hoti, yena visiṭṭhena rūpena ‘‘rūpī’’ti vucceyya rūpīsaddassa atisayatthadīpanato, tadeva sasantatipariyāpannarūpassa vasena paṭiladdhajjhānaṃ idha paramatthato rūpibhāvasādhakanti daṭṭhabbaṃ. Tenāha ‘‘ajjhatta’’ntiādi. Rūpajjhānaṃ rūpaṃ uttarapadalopena. Rūpānīti panettha purimapadalopo daṭṭhabbo. Tena vuttaṃ ‘‘nīlakasiṇādīni rūpānī’’ti. Rūpe kasiṇarūpe saññā rūpasaññā , sā etassa atthīti rūpasaññī, saññāsīsena jhānaṃ vadati. Tappaṭipakkhena arūpasaññī. Tenāha ‘‘ajjhattaṃ na rūpasaññī’’tiādi.

Anto appanāyaṃ ‘‘subha’’nti ābhogo natthīti iminā pubbābhogavasena tathā adhimutti siyāti dasseti. Evañhettha tathāvattabbatāpatticodanā anavaṭṭhānā hoti. Yasmā suvisuddhesu nīlādīsu vaṇṇakasiṇesu tattha katādhikārānaṃ abhirativasena suṭṭhu adhimuccanaṭṭho sambhavati, tasmā aṭṭhakathāyaṃ tathā tatiyo vimokkho saṃvaṇṇito. Yasmā pana mettādivasena pavattamānā bhāvanā satte appaṭikūlato dahanti, te subhato adhimuccitvā pavattati, tasmā paṭisambhidāmagge (paṭi. ma. 

我会完整直译这段巴利文：
内色不可胜解性和它们不像外色那样明显，以及说法风格应依所说区分而理解，因为依所化众生意乐而有现存的方便说。"美色丑色"已由此成就，不应说青等胜处？那不对。因为对于修习青等的人，青等性本身就是胜解的原因。因为对他们来说，不是清净不清净色的小或无量是胜解的原因，而是青等性。在这些小等遍色中，为了显示什么行者这些胜处成就，所以说"在这些"等。以一切摄受：以青色、青显、青光的共同方式。以色方式：以自性色方式。以显现方式：以可见性方式，以眼识等识路所取方式。以光明方式：以具光而照耀方式。
欲经等注释终。
解脱经注释
66. 在第六经中，以何义：以何自性。因为自性由智如实应知、应了知而称为"义"，它把ttha音变成ṭṭha音而说为"义"。以胜解义：以殊胜特别解脱义。由此虽然一切色界禅都以镇伏方式从对治解脱，但由何种殊胜修习那禅从对治特别解脱而转起，显示了那修习殊胜。因为即使是同类相应，也因修习殊胜而有转起方式的差别。如信解者与见至者的差别，同样因为从违逆法善解脱，以无制止方式无疑虑，以欢喜方式善胜解义也是解脱。所以说"在所缘"等。但此义：此胜解义在最后解脱的灭中没有。在那里只得解脱义，他自己后面会说。
有色：由此他具足自相续所摄的色，那是因为禅的因性而成为殊胜色，由那殊胜色而称为"有色"，因为有色语表示殊胜义，即应知由自相续所摄色而得禅在此是胜义有色性的成就。所以说"内"等。色禅为色，省略后词。此中色应视为省略前词。所以说"青遍等色"。色中、遍色中想为色想，它有此为有色想，以想为首说禅。与此相反为无色想。所以说"内无色想"等。
在安止内无"净"的作意：由此显示依前作意而有如是胜解。这样这里说应如是的起诘问不成立。因为在清净的青等色遍中，对修习那些者依欢喜方式有善胜解义，所以在注释中如是解释第三解脱。又因为依慈等转起的修习视有情为不违逆，胜解它们为净而转起，所以在无碍解道;

1.212-213) brahmavihārabhāvanā ‘‘subhavimokkho’’ti vuttā. Tayidaṃ ubhayampi tena tena pariyāyena vuttattā na virujjhatīti daṭṭhabbaṃ.

Sabbasoti anavasesato. Na hi catunnaṃ arūpakkhandhānaṃ ekadesopi tattha avasissati. Vissaṭṭhattāti yathāparicchinnakāle nirodhitattā. Uttamo vimokkho nāma ariyeheva samāpajjitabbato ariyaphalapariyosānattā diṭṭheva dhamme nibbānappattibhāvato ca.

Vimokkhasuttavaṇṇanā niṭṭhitā.

7. Anariyavohārasuttavaṇṇanā

67. Sattame anariyānaṃ lāmakānaṃ vohāro anariyavohāro. Diṭṭhavāditāti diṭṭhaṃ mayāti evaṃ vāditā. Evaṃ sesesupi. Ettha ca taṃtaṃsamuṭṭhāpakacetanāvasena attho veditabbo. Tenāha ‘‘yāhi cetanāhī’’tiādi.

Anariyavohārasuttavaṇṇanā niṭṭhitā.

9. Parisāsuttavaṇṇanā

69. Navame (dī. ni. ṭī. 2.172) samāgantabbato, samāgacchatīti vā samāgamo, parisā. Bimbisārappamukho samāgamo bimbisārasamāgamo. Sesadvayepi eseva nayo. Bimbisāra…pe… samāgamasadisaṃ khattiyaparisanti yojanā. Aññesu cakkavāḷesupi labbhateva satthu khattiyaparisādiupasaṅkamanaṃ. Ādito tehi saddhiṃ satthu bhāsanaṃ ālāpo, kathanappaṭikathanaṃ sallāpo. Dhammūpasaṃhitā pucchāpaṭipucchā dhammasākacchā. Saṇṭhānaṃ paṭicca kathitaṃ saṇṭhānapariyāyattā vaṇṇa-saddassa ‘‘mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.138) viya. Tesanti padaṃ ubhayapadāpekkhaṃ ‘‘tesampi lakkhaṇasaṇṭhānaṃ viya satthu sarīrasaṇṭhānaṃ tesaṃ kevalaṃ paññāyati evā’’ti. Nāpi āmuttamaṇikuṇḍalo bhagavā hotīti yojanā. Chinnassarāti dvidhā bhinnassarā. Gaggarassarāti jajjaritassarā. Bhāsantaranti tesaṃ sattānaṃ bhāsāto aññaṃ bhāsaṃ. Vīmaṃsāti cintanā. Kimatthaṃ…pe… desetīti idaṃ nanu attānaṃ jānāpetvā dhamme kathite tesaṃ sātisayo pasādo hotīti iminā adhippāyena vuttaṃ? Yesaṃ attānaṃ ajānāpetvāva dhamme kathite pasādo hoti, na jānāpetvā, tādise sandhāya satthā tathā karoti. Tattha payojanamāha ‘‘vāsanatthāyā’’ti. Evaṃ sutopīti evaṃ aviññātadesako aviññātāgamanopi suto dhammo attano dhammasudhammatāyeva anāgate paccayo hoti suṇantassa.

Parisāsuttavaṇṇanā niṭṭhitā.

10. Bhūmicālasuttavaṇṇanā

70. Dasame (dī. ni. ṭī. 2.167; saṃ. ni. ṭī. 2.

我会完整直译这段巴利文：
在梵住修习说为"净解脱"。这两者都因以各种方式说而应知不相违。
一切：即无余。因为四无色蕴的一部分也不在那里残留。已舍：即在限定时间内已灭。称为最上解脱，因为只能由圣者入定，以圣果为终，以及因为在现法中是证得涅槃的状态。
解脱经注释终。
非圣言说经注释
67. 在第七经中，非圣即下劣者的言说为非圣言说。见说：即如是说"我见"。其余同理。此中应依能生起彼彼的思而知义。所以说"由彼等思"等。
非圣言说经注释终。
众经注释
69. 在第九经中，因应集会，或集会为集会，即众。以频毗娑罗为首的集会为频毗娑罗集会。其余二者也同此理。频毗娑罗等集会相似的刹帝利众：即是如此关联。在其他世界中也得有师前往刹帝利众等。最初与他们一起师的说话为谈，互相说为对谈。法相关的问答为法谈论。依形状而说，因为色声是形状的同义语，如"化作大象王形"等。"彼等"语关系两语:"如彼等的相貌形状，师的身体形状对彼等只是显现而已"。也非世尊戴耳环：即如此关联。破声：即分成两半的声音。嘶哑声：即衰老的声音。异语：即异于彼等有情的语言。观察：即思考。为何等目的说法：这不是以"若显示自己后说法，他们会特别生信"此意趣而说吗？对于不显示自己而说法就生信，不是显示后生信的那些人，师针对他们如是作。在此说明目的为"为熏习"。如是闻也：即如是不知说者不知来处而闻法，因法的善法性本身在未来成为听闻者的缘。
众经注释终。
地动经注释
70. 在第十经中<.Assistant>

5.822) udenayakkhassa cetiyaṭṭhāneti udenassa nāma yakkhassa āyatanabhāvena iṭṭhakāhi kate mahājanassa cittīkataṭṭhāne. Katavihāroti bhagavantaṃ uddissa katavihāro. Vuccatīti purimavohārena ‘‘udenaṃ cetiya’’nti vuccati. Gotamakādīsupīti ‘‘gotamakaṃ cetiya’’ntiādīsupi. Eseva nayoti cetiyaṭṭhāne katavihārabhāvaṃ atidisati. Tathā hi sattambanti kikissa rañño dhītaro satta kumāriyo saṃvegajātā gehato nikkhamitvā tattha padhānaṃ padahiṃsu, taṃ ṭhānaṃ ‘‘sattambaṃ cetiya’’nti vadanti. Bahuputtakanti ca bahupāroho eko nigrodharukkho, tasmiṃ adhivatthaṃ devataṃ bahū manussā putte patthenti, tadupādāya taṃ ṭhānaṃ ‘‘bahuputtakaṃ cetiya’’nti paññāyittha. Sārandadassa nāma yakkhassa vasitaṭṭhānaṃ, cāpālassa nāma yakkhassa vasitaṭṭhānaṃ, iti sabbānevetāni buddhuppādato pubbadevatā pariggahetvā cetiyavohārena voharitāni, bhagavato vihāre katepi tatheva sañjānanti. Ramaṇīyāti ettha vesāliyā tāva bhūmibhāgasampattiyā sulabhapiṇḍatāya ramaṇīyabhāvo veditabbo. Vihārānaṃ pana nagarato nātidūratāya naccāsannatāya gamanāgamanasampattiyā anākiṇṇavihāraṭṭhānatāya chāyudakasampattiyā pavivekapatirūpatāya ca ramaṇīyatā daṭṭhabbā.

Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānaṃ viya katāti yathā yuttamājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathāruci pavattirahataṃ gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katāti sabbaso upakkilesavisodhanena iddhivisayatāya patiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā. Samantato citāti sabbabhāgena bhāvanupacayaṃ gamitā. Tenāha ‘‘suvaḍḍhitā’’ti. Suṭṭhu samāraddhāti iddhibhāvanāya sikhāppattiyā sammadeva saṃsevitā.

Aniyamenāti ‘‘yassa kassacī’’ti aniyamavacanena. Niyametvāti ‘‘tathāgatassā’’ti sarūpadassanena niyametvā. Āyuppamāṇanti (dī. ni. ṭī. 1.40; dī. ni. abhi. ṭī. 

我会完整直译这段巴利文：
5.822. 在优陀那夜叉的支提处：即在以优陀那名的夜叉的住处,用砖造成为众人敬重之处。已建精舍：即为世尊而建的精舍。称为：以先前习惯称为"优陀那支提"。在瞿昙等中也：即在"瞿昙支提"等中也。同此理：指在支提处建精舍的情况。因此七芒果：即吉基王的七位公主女儿生起厌离,从家出来在那里精进用功,那处称为"七芒果支提"。多子：即一棵多枝的尼拘律树,许多人向住在那里的天神祈求儿子,因此那处被称为"多子支提"。娑兰达夜叉的住处,遮波罗夜叉的住处,如此这一切在佛出世前都被诸神占据而以支提名称称呼,即使建了世尊的精舍也如此认识。可爱：此中首先应知毗舍离因地域圆满、易得食物而可爱。而诸精舍则应见因离城市不太远不太近、来去方便、精舍处不拥挤、具足树荫水源、适合独居而可爱。
增长：即依修习圆满而增广。再再作：即因修习多作而一再运转。如已系车：如同善巧的驭者控制已系的良马之车随欲运行,如是随欲运行而达到。以立足义：以住立义。如作地基：因为完全清除染污而成为神通境界的立足处,如同清净障碍的地基。住立：因远离对治而以善修习性依各种住立适宜性而安立。周遍积集：即一切分都达到修习积集。所以说"善增长"。善开始：即因神通修习达到顶点而完全修习。
以不确定：以"任何"的不确定语。确定：以"如来"的自相显示而确定。寿量：

1.40) paramāyuppamāṇaṃ vadati. Kiṃ panettha paramāyu nāma, kathaṃ vā taṃ paricchinnappamāṇanti? Vuccate – yo tesaṃ tesaṃ sattānaṃ tasmiṃ tasmiṃ bhavavisese purimasiddhabhavapatthanūpanissayavasena sarīrāvayavavaṇṇasaṇṭhānappamāṇādivisesā viya taṃtaṃgatinikāyādīsu yebhuyyena niyataparicchedo gabbhaseyyakakāmāvacaradevarūpāvacarasattānaṃ sukkasoṇitautubhojanādiutuādipaccuppannapaccayūpatthambhito vipākappabandhassa ṭhitikālaniyamo. So yathāsakaṃ khaṇamattāvaṭṭhāyīnampi attano sahajātānaṃ rūpārūpadhammānaṃ ṭhapanākāravuttitāya pavattanakāni rūpārūpajīvitindriyāni yasmā na kevalaṃ tesaṃ khaṇaṭhitiyā eva kāraṇabhāvena anupālakāni, atha kho yāva bhavaṅgupacchedā anupabandhassa avicchedahetubhāvenapi, tasmā āyuhetukattā kāraṇūpacārena āyu, ukkaṃsaparicchedavasena paramāyūti ca vuccati. Taṃ pana devānaṃ nerayikānaṃ uttarakurukānañca niyataparicchedaṃ. Uttarakurukānaṃ pana ekantaniyataparicchedameva, avasiṭṭhamanussapetatiracchānānaṃ pana ciraṭṭhitisaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitapaccayānaṃ taṃmūlakānañca candasūriyasamavisamaparivattanādijanitautuāhārādisamavisamapaccayānañca vasena cirācirakālato aniyataparicchedaṃ, tassa ca yathā purimasiddhabhavapatthanāvasena taṃtaṃgatinikāyādīsu vaṇṇasaṇṭhānādivisesaniyamo siddho dassanānussavādīhi, tathā ādito gahaṇasiddhiyā. Evaṃ tāsu tāsu upapattīsu nibbattasattānaṃ yebhuyyena samappamāṇaṭṭhitikālaṃ dassanānussavehi labhitvā taṃparamataṃ ajjhosāya pavattitabhavapatthanāvasena ādito paricchedaniyamo veditabbo. Yasmā pana kammaṃ tāsu tāsu upapattīsu yathā taṃtaṃupapattiniyatavaṇṇādinibbattane samatthaṃ, evaṃ niyatāyuparicchedāsu upapattīsu paricchedātikkamena vipākanibbattane samatthaṃ na hoti, tasmā vuttaṃ ‘‘tasmiṃ tasmiṃ kāle yaṃ manussānaṃ āyuppamāṇaṃ, taṃ paripuṇṇaṃ karonto tiṭṭheyyā’’ti.

Mahāsīvatthero pana ‘‘mahābodhisattānaṃ carimabhave paṭisandhidāyino kammassa asaṅkhyeyyāyukatāsaṃvattanasamatthataṃ hadaye ṭhapetvā buddhānañca āyusaṅkhārassa parissayavikkhambhanasamatthatā pāḷiyaṃ āgatā evāti imaṃ bhaddakappameva tiṭṭheyyā’’ti avoca. Khaṇḍiccādīhi abhibhuyyatīti etena yathā iddhibalena jarāya na paṭighāto, evaṃ tena maraṇassapi na paṭighātoti atthato āpannamevāti. ‘‘Kva saro khitto, kva ca nipatito’’ti aññathā vuṭṭhitenapi theravādena aṭṭhakathāvacanameva samatthitanti daṭṭhabbaṃ. Tenāha ‘‘yo pana vuccati…pe… niyāmita’’nti.


我会完整直译这段巴利文：
1.40. 说最长寿量。此中什么称为最长寿,或者它如何确定量?说明-对于那些那些有情在那些那些特殊有中,依前世决定的有愿的依止力,如同身体支分色相形状量等差别一样,在那些那些趣类等中大多数确定限量的胎生欲界天色界有情的精血时节食等现在缘所支持的异熟相续的住立时限定。它不仅是刹那住立的自己俱生色非色法的立持方式运转的色非色命根,因为不仅是它们刹那住立的因性而维持,而且直到有分断绝的相续不断的因性,所以因为是寿因,以因的假名为寿,依最高限量而称为最长寿。它对天人、地狱有情和北俱卢洲人是确定限量。但北俱卢洲人是完全确定限量,而其余人、饿鬼、畜生在长住业多的时期,依那业俱生相续所生精血缘及以它为根本的月日均不均转等所生时节食等均不均缘而从长短时间不确定限量。如同依前世决定的有愿力在那些那些趣类等中色相形状等差别确定成就由见闻等,如是由最初把握成就。如是在那些那些化生中出生的有情们,大多数由见闻得知同等住立时间后,依执著它为最上而转起的有愿力,应知从最初限量确定。又因为业在那些那些化生中如能生起那些那些化生确定的色等,在确定寿限量的化生中不能超过限量而生异熟,所以说"在那那时期人的寿量,圆满它而住立"。
但大寿长老说:"把大菩萨们最后有的结生因业有能力导致无数寿量放在心中,而诸佛寿行有能力镇伏障碍在经中已来,所以应住此贤劫。"被白发等克服：由此如同以神通力不能抵制老,同样以它不能抵制死,即已达到这个意思。"箭射在何处,又落在何处",即使以其他方式起来的长老说也应见只是成立注释语。所以说"但所说...等确定"。


Oḷārike nimitteti thūle saññuppādane. Thūlasaññuppādanañhetaṃ ‘‘tiṭṭhatu bhagavā kappa’’nti sakalaṃ kappaṃ avaṭṭhānayācanāya, yadidaṃ ‘‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvibhāvanaṃ. Obhāseti pākaṭavacane. Pākaṭavacanañhetaṃ, yadidaṃ pariyāyaṃ muñcitvā ujukameva attano adhippāyavibhāvanaṃ. 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 aññopi yo koci puthujjano. Puthujjanaggahaṇañcettha yathā sabbena sabbaṃ appahīnavipallāso mārena pariyuṭṭhitacitto kiñci atthānatthaṃ sallakkhetuṃ na sakkoti, evaṃ thero bhagavatā katanimittobhāsaṃ sabbaso na sallakkhesīti dassanatthaṃ. Tenāha ‘‘māro hī’’tiādi.

Cattārovipallāsāti asubhe ‘‘subha’’nti saññāvipallāso, cittavipallāso, dukkhe ‘‘sukha’’nti saññāvipallāso, cittavipallāsoti ime cattāro vipallāsā. Tenāti yadipi itare aṭṭha vipallāsā pahīnā, tathāpi yathāvuttānaṃ catunnaṃ vipallāsānaṃ appahīnabhāvena. Assāti therassa. Maddatīti phusanamattena maddanto viya hoti, aññathā tena maddite sattānaṃ maraṇameva siyā. Kiṃ sakkhissati, na sakkhissatīti adhippāyo. Kasmā na sakkhissati, nanu esa aggasāvakassa kucchiṃ paviṭṭhoti? Saccaṃ paviṭṭho, tañca kho attano ānubhāvadassanatthaṃ, 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 pariyāyaṃ muñcitvā ujukameva attano adhippāyavibhāvanaṃ obhāso. Jānantoyevāti mārena pariyuṭṭhitabhāvaṃ jānantoyeva. Attano aparādhahetuto sattānaṃ soko tanuko hoti, na balavāti āha ‘‘dosāropanena sokatanukaraṇattha’’nti. Kiṃ pana thero mārena pariyuṭṭhitacittakāle pavattiṃ pacchā jānātīti? Na jānāti sabhāvena, buddhānubhāvena pana jānāti.


我会完整直译这段巴利文：
在粗显相中：即在粗显想生起中。这是粗显想生起，即以"愿世尊住一劫"请求住立整劫，也就是以"阿难，任何人修习四神足"等以他说来显示自己以四神足修习威力能住一劫。在明显：即在明显言说中。这是明显言说，也就是舍弃方便而直接显示自己的意趣。心被缠缚：即如不能觉察任何义非义，如是心被克服。而那克服如大水流淹没少水，所以说"心被淹没"。其他：即除长老或圣者外的任何凡夫。此中说凡夫是为了显示如完全未断颠倒而被魔缠缚的心不能觉察任何义非义，如是长老完全未觉察世尊所作的相与明示。所以说"因为魔"等。
四颠倒：即在不净中"净"的想颠倒、心颠倒，在苦中"乐"的想颠倒、心颠倒，这四颠倒。由此：虽然其他八颠倒已断，但因所说四颠倒未断。他的：即长老的。压迫：即仅以触似压迫，否则被它压迫的有情就会死亡。何能，不能的意思。为什么不能，难道他不是进入上首弟子的腹中吗？确实进入，但那只是为显示自己的威力，不是为了扰乱。但这里说"何能"是因为心压迫为主而带有扰乱意图。相与明示：此中以"愿世尊住一劫"请求住立整劫，以"阿难，任何人修习四神足"等以他说来以自己四神足修习威力能住一劫为相。而如是舍弃方便而直接显示自己的意趣为明示。正知：即正知被魔缠缚。因自己过失因而有情的忧轻微，不强烈，所以说"为使忧轻微而指责过失"。但长老在被魔缠缚心时的转起后来知道吗？不是自性而知，但依佛威力而知。


Gaccha tvaṃ, ānandāti yasmā divāvihāratthāya idhāgato, tasmā, ānanda, gaccha tvaṃ yathārucitaṭṭhānaṃ divāvihārāya. Tenāha ‘‘yassadāni kālaṃ maññasī’’ti. Anatthe niyojento guṇamāraṇena māreti, virāgavibandhanena vā jātinimittatāya tattha tattha jātaṃ mārento viya hotīti ‘‘māretīti māro’’ti vuttaṃ. Ati viya pāpatāya pāpimā. Kaṇhadhammehi samannāgato 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 mahābrahmuno sakkassa ca devarañño paṭiññātadhammadesanaṃ bhagavantaṃ ñatvā ‘‘idāni satte dhammadesanāya mama visayaṃ samatikkamāpessatī’’ti sañjātadomanasso hutvā ṭhito cintesi – ‘‘handa dānāhaṃ naṃ upāyena parinibbāpessāmi, evamassa manoratho aññathattaṃ gamissati, mama ca manoratho ijjhissatī’’ti. Evaṃ pana cintetvā bhagavantaṃ upasaṅkamitvā ekamantaṃ ṭhito ‘‘parinibbātu dāni, bhante, bhagavā’’tiādinā parinibbānaṃ yāci. Taṃ sandhāya vuttaṃ ‘‘aṭṭhame sattāhe’’tiādi. Tattha ajjāti āyusaṅkhārossajjanadivasaṃ sandhāyāha. Bhagavā cassa atibandhanādhippāyaṃ jānantopi taṃ anāvikatvā parinibbānassa akālabhāvameva pakāsento yācanaṃ paṭikkhipi. Tenāha ‘‘na tāvāha’’ntiādi.

Maggavasena byattāti saccasampaṭivedhaveyyattiyena byattā. Tatheva vinītāti maggavaseneva kilesānaṃ samucchedavinayena vinītā. Tathā visāradāti ariyamaggādhigameneva satthusāsane vesārajjappattiyā visāradā, sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamena visāradabhāvaṃ pattāti attho. Yassa sutassa vasena vaṭṭadukkhato nissaraṇaṃ sambhavati, taṃ idha ukkaṭṭhaniddesena sutanti adhippetanti āha ‘‘tepiṭakavasenā’’ti. Tiṇṇaṃ piṭakānaṃ samūho tepiṭakaṃ, tīṇi vā piṭakāni tipiṭakaṃ, tipiṭakameva tepiṭakaṃ, tassa vasena. Tamevāti yaṃ taṃ tepiṭakaṃ sotabbabhāvena ‘‘suta’’nti vuttaṃ, tameva. Dhammanti pariyattidhammaṃ. Dhārentīti suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantaṃ katvā suppaguṇasuppavattibhāvena dhārenti hadaye ṭhapenti. Iti pariyattidhammavasena bahussutadhammadharabhāvaṃ dassetvā idāni paṭivedhadhammavasenapi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Ariyadhammassāti maggaphaladhammassa, navavidhassapi vā lokuttaradhammassa. Anudhammabhūtanti adhigamāya anurūpadhammabhūtaṃ. Anucchavikappaṭipadanti ca tameva vipassanādhammamāha, chabbidhā visuddhiyo vā. Anudhammanti tassā yathāvuttappaṭipadāya anurūpaṃ abhisallekhitaṃ appichatādidhammaṃ. Caraṇasīlāti samādāya vattanasīlā. Anumaggaphaladhammo etissāti vā anudhammā, vuṭṭhānagāminī vipassanā. Tassā caraṇasīlā. Attano ācariyavādanti attano ācariyassa sammāsambuddhassa vādaṃ. Sadevakassa lokassa ācārasikkhāpanena ācariyo, bhagavā, tassa vādo, catusaccadesanā.


我来帮您直译这段巴利文:
让我给你直译，将据原文分段翻译：
第一段：
你去吧，阿难，因为你来此是为了午休，所以，阿难，你去你喜欢的地方休息。因此说"你认为现在是时候了"。魔罗通过引导无益之事而杀戮，以离欲为束缚，好似在此处彼处杀死所生之物，故称"杀戮者为魔罗"。因极其邪恶而称为波旬。具足黑暗之法故称为黑者。因断绝离欲等功德故称为终结者。不放弃给众生带来危害的修行故称为难胜。用自己的魔罗之网系缚放逸者，或说放逸者是他的亲属，故称为放逸者的亲友。关于第七个七日之后的七日，说"在第八个七日"，不是像跏趺七日等那样得到确定之事的第八个七日的名称。在第七个七日之后，魔罗知道世尊在阿阇波罗尼拘律树下对大梵天和帝释天王承诺说法，想到"现在他要以说法使众生超越我的领域"，心生忧恼而住立思考——"现在我要用方便使他入般涅槃，这样他的心愿就会改变，我的心愿就会成就"。如此思考后，来到世尊处，站在一旁，以"世尊，请现在般涅槃"等话请求般涅槃。关于这件事说"在第八个七日"等。其中"今日"是指舍弃寿行之日。世尊虽然知道他过分执着的意图，但没有揭露，只是表明般涅槃时机未到而拒绝了请求。因此说"我尚未"等。
第二段：
通过道而明了指通过真谛现观的明了性而明了。如是调伏指仅通过道断除烦恼的调伏而调伏。如是善巧指通过证得圣道而于师教中获得无畏而善巧，因为断除见疑等能引生怯懦的恶法而达到善巧状态的意思。依靠所闻而能从轮回苦中解脱，这里以最胜的说明而意指为"所闻"，故说"以三藏之力"。三藏的集合为三藏，或三个藏为三藏，三藏即三藏，以其之力。正是它指前面所说的应听闻的三藏。法指教法。受持指如同保存在金器中的狮子脂那样不令失坏，以善巧、善转的方式持守在心中。如此显示了依教法而多闻持法后，现在为了显示依证法也是如此而说"或者"等。圣法指道果之法，或九种出世间法。随法即为证得而相应之法。相应行道也是说那个观法，或六种清净。随法指对该所说行道相应的减损，少欲等法。行为指受持而实行。或说随顺道果之法者为随法，指向出起的观。随其而行。自己导师之说指自己的导师正等觉者之说。因教导包含天界的世间行为学处故为导师，即世尊，他的说法即四谛教说。


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 lokuttaradhammaṃ 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. saṅgahavāro) ‘‘dvādasa padāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā’’ti.

Sikkhāttayasaṅgahitanti adhisīlasikkhādisikkhāttayasaṅgahaṃ. Sakalaṃ sāsanabrahmacariyanti anavasesaṃ satthusāsanabhūtaṃ seṭṭhacariyaṃ. Samiddhanti sammadeva vaḍḍhitaṃ. Jhānassādavasenāti tehi tehi bhikkhūhi samadhigatajjhānasukhavasena. Vuddhippattanti uḷārapaṇītabhāvūpagamena sabbaso parivuddhimupagataṃ. Sabbapāliphullaṃ viya abhiññāsampattivasena abhiññāsampadāhi sāsanābhivuddhiyā matthakappattito. Patiṭṭhitavasenāti patiṭṭhānavasena, patiṭṭhappattiyāti attho. Paṭivedhavasena bahuno janassa hitanti bāhujaññaṃ. Tenāha ‘‘mahājanābhisamayavasenā’’ti. Puthu puthulaṃ bhūtaṃ jātaṃ, puthu vā puthuttaṃ pattanti puthubhūtaṃ. Tenāha ‘‘sabbā…pe... patta’’nti. Suṭṭhu pakāsitanti suṭṭhu sammadeva ādikalyāṇādibhāvena paveditaṃ.

Satiṃ sūpaṭṭhitaṃ katvāti ayaṃ kāyādivibhāgo attabhāvasaññito dukkhabhāro mayā ettakaṃ kālaṃ vahito, idāni pana na vahitabbo, etassa avahanatthañhi cirataraṃ kālaṃ ariyamaggasambhāro sambhato, svāyaṃ ariyamaggo paṭividdho. Yato ime kāyādayo asubhādito sabhāvādito sammadeva pariññātāti catubbidhampi sammāsatiṃ yatātathaṃ visaye suṭṭhu upaṭṭhitaṃ katvā. Ñāṇena paricchinditvāti imassa attabhāvasaññitassa dukkhabhārassa vahane payojanabhūtaṃ attahitaṃ tāva bodhimūle eva parisamāpitaṃ, parahitaṃ pana buddhaveneyyavinayaṃ parisamāpitabbaṃ, taṃ idāni māsattayeneva parisamāpanaṃ pāpuṇissati, ahampi visākhāpuṇṇamāyaṃ parinibbāyissāmīti evaṃ buddhañāṇena paricchinditvā sabbabhāgena nicchayaṃ katvā. Āyusaṅkhāraṃ vissajjīti āyuno jīvitassa abhisaṅkhārakaṃ phalasamāpattidhammaṃ na samāpajjissāmīti vissajji. Taṃvissajjaneneva tena abhisaṅkhariyamānaṃ jīvitasaṅkhāraṃ ‘‘na pavattessāmī’’ti vissajji. Tenāha ‘‘tatthā’’tiādi.


我来帮您直译这段巴利文：
第一段：
宣说意为从开始讲述，意思是依照自己所学的方式使他人领会。开示意为教导，意思是正确地阐明经文。施设意为使知道，意思是解释。建立意为以种种方式建立，意思是显示。开显意为使明显。分别意为使分明。显明意为将深奥难明的使之显而易见。以法即此处法字是因的同义词，如"于因的智慧为法无碍解"等中那样，故说"以有因有理的言说"。有神变意为有出离。如破除他说而建立自说，如此以因与譬喻成就所证得义而说法。因此说"使之出离而说法"，意思是阐明九种出世间法。此中以"施设"等六词显示六种义，而以最初两词显示六种文。如此显示了以注释方式摄集三藏佛语。因为在《导论》中说："十二支为经，那一切即文与义"。
第二段：
摄三学意为摄增上戒学等三学。整个教梵行意为无余的导师教法之最胜行。兴盛意为善加增长。以禅悦力意为以那些比丘们所证得的禅乐之力。达到增长意为达到殊胜微妙而在一切方面获得增长。如一切开花般以神通成就力而达到教法增长的顶点。以安住力意为以安住力，意思是达到安住。以证悟力对众多人有益为众人所行。因此说"以大众现观力"。广大成就意为遍布广大而生起，或说达到广大性。因此说"一切...获得"。善为显示意为以初善等性质善加正确地宣说。
第三段：
令念善住意为这个身等差别被称为自体的苦担被我担负了如此长时间，现在却不应再担负，因为为了不担负它而长时间积集了圣道资粮，这圣道已被证得。由此这些身等从不净等、从自性等而被完全了知，如此使四种正念于所缘中善加安住。以智决定意为对这个被称为自体的苦担的担负中作为目的的自利在菩提树下已经完成，而利他即调伏佛陀所应调伏者尚待完成，这将在三个月内完成，我也将在卫塞月满月日般涅槃，如此以佛智决定，在一切方面作出决定。舍弃寿行意为舍弃维持寿命、生命的造作法即果定，"我将不入定"而舍弃。以其舍弃即舍弃由此所造作的命行，"我将不使之继续"而舍弃。因此说"于此"等。


Ṭhānamahantatāyapi pavattiākāramahantatāyapi mahanto pathavīkampo. Tattha ṭhānamahantatāya bhūmicālassa mahantattaṃ dassetuṃ ‘‘tadā kira…pe… kampitthā’’ti vuttaṃ. Sā pana jābhikkhettabhūtā dasasahassī lokadhātu eva, na yā kāci. Yā mahābhinīhāramahābhijātiādīsupi kampittha, tadāpi tattikāya eva kampane kiṃ kāraṇaṃ? Jātikkhettabhāvena tasseva ādito pariggahassa katattā, pariggahakaraṇaṃ cassa dhammatāvasena veditabbaṃ. Tathā hi purimabuddhānampi tāvattakameva jātikkhettaṃ ahosi. Tathā hi vuttaṃ ‘‘dasasahassī lokadhātu, nissaddā hoti nirākulā…pe… mahāsamuddo ābhujati, dasasahassī pakampatī’’ti (bu. vaṃ. 2.84-91) ca ādi. Udakapariyantaṃ katvā chappakārapavedhanena avītarāge bhiṃsetīti bhiṃsano, so eva bhiṃsanakoti āha ‘‘bhayajanako’’ti. Devabheriyoti devadundubhisaddassa pariyāyavacanamattaṃ. Na cettha kāci bherī ‘‘dundubhī’’ti adhippetā, atha kho uppātabhāvena labbhamāno ākāsagato nigghosasaddo. Tenāha ‘‘devo’’tiādi. Devoti megho. Tassa hi gajjabhāvena ākāsassa vassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhisamaññā. Tenāha ‘‘devo sukkhagajjitaṃ gajjī’’ti.

Pītivegavissaṭṭhanti ‘‘evaṃ cirataraṃ kālaṃ vahito ayaṃ attabhāvasaññito dukkhabhāro, idāni na cirasseva nikkhipissāmī’’ti sañjātasomanasso bhagavā sabhāveneva pītivegavissaṭṭhaṃ udānaṃ udānesi. Evaṃ pana udānentena ayampi attho sādhito hotīti dassanatthaṃ aṭṭhakathāyaṃ ‘‘kasmā’’tiādi vuttaṃ.

Tulīyatīti tulanti tula-saddo kammasādhanoti dassetuṃ ‘‘tulita’’ntiādi vuttaṃ. Appānubhāvatāya paricchinnaṃ. Tathā hi taṃ parito khaṇḍitabhāvena ‘‘paritta’’nti vuccati. Paṭipakkhavikkhambhanato dīghasantānatāya vipulaphalatāya ca na tulaṃ na paricchinnaṃ. Yehi kāraṇehi pubbe avisesato mahaggataṃ ‘‘atula’’nti vuttaṃ, tāni kāraṇāni rūpāvacarato arūpassa sātisayāni vijjantīti arūpāvacaraṃ ‘‘atula’’nti vuttaṃ itarañca ‘‘tula’’nti. Appavipākanti tīsupi kammesu yaṃ tanuvipākaṃ hīnaṃ, taṃ tulaṃ. Bahuvipākanti yaṃ mahāvipākaṃ paṇītaṃ, taṃ atulaṃ. Yaṃ panettha majjhimaṃ, taṃ hīnaṃ ukkaṭṭhanti dvidhā bhinditvā dvīsupi bhāgesu pakkhipitabbaṃ. Hīnattikavaṇṇanāyaṃ (dha. sa. aṭṭha. 14) vuttanayena vā appabahuvipākataṃ niddhāretvā tassa vasena tulātulabhāvo veditabbo. Sambhavati etasmāti sambhavoti āha ‘‘sambhavahetubhūta’’nti. Niyakajjhattaratoti sasantānadhammesu vipassanāvasena gocarāsevanāya ca nirato. Savipākampi samānaṃ pavattivipākamattadāyikammaṃ savipākaṭṭhena sambhavaṃ, na ca taṃ kāmādibhavābhisaṅkhārakanti tato visesanatthaṃ ‘‘sambhava’’nti vatvā ‘‘bhavasaṅkhāra’’nti vuttaṃ. Ossajīti ariyamaggena avassaji. Kavacaṃ viya attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhūtattā attasambhavaṃ kilesañca abhindīti kilesabhedasahabhāvikammossajjanaṃ dassento tadubhayassa kāraṇamavoca ‘‘ajjhattarato samāhito’’ti.

Paṭhamavikappe avasajjanameva vuttaṃ, ettha avasajjanākāroti taṃ dassento ‘‘atha vā’’tiādimāha. Tattha tīrentoti ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā (paṭi. ma. 

我来 完整直译这段巴利文：
第一段：
因处所之巨大和生起形式之巨大而为大地震。其中为显示因处所巨大而地震之巨大故说"据说那时...震动"。那是作为生处领域的一万世界系，不是任何其他的。在大誓愿、大诞生等时也震动的，那时也只是那么多的震动，这是什么原因？因为从开始就被摄取为生处领域，而其摄取应当知道是依法性。因此前佛们的生处领域也只是那么多。因此说"一万世界系成为无声无扰...大海卷缩，一万[世界]震动"等。以水为边际以六种震动使未离贪者恐惧为恐怖，那即是可怖，故说"生怖畏者"。天鼓是天雷声的同义语而已。此处并非意指任何鼓为"雷鼓"，而是作为异相而得的空中响声。因此说"天"等。天即云。因为它以雷鸣性、以空中无雨性而发出称为干雷的声音时有天雷之名。因此说"天发干雷鸣"。
第二段：
喜悦力发出意为世尊想到"如此长时间担负的这个被称为自体的苦担，现在不久就要放下了"而生欢喜，自然地以喜悦力发出自说。为显示如此自说时这个意义也被成就，在注释中说"为什么"等。
第三段：
称量为秤，秤字为作业施设，为显示[这点]故说"已称量"等。因少威力而有限定。因此它因周遍破碎而称为"小"。因对治遮止、因长时相续、因广大果报而非秤非限定。前面由那些原因总说大的为"无秤"，那些原因在色界中比无色界更殊胜，故说无色界为"无秤"，其他为"秤"。少异熟指在三种业中那微细异熟低劣者为秤。多异熟指那大异熟殊胜者为无秤。而其中居中者，分为低劣、殊胜两部分后应归入两类中。或依据在低劣三法注释中所说的方法确定少多异熟后，依其而知秤无秤性。从此生起为生起，故说"作为生起因"。乐于自内即于自相续诸法中以观察力和所缘亲近而乐。虽有异熟，但只能带来轮回异熟的业以有异熟义为生起，而它不是欲有等的存在造作，为了与此区别故说了"生起"后又说"有造作"。舍弃意为以圣道舍弃。如铠甲包围自体而住，因在自身生起故为自生起的烦恼也破坏，为显示破烦恼与舍业俱起，说明两者的原因说"乐于内自专注"。
在第一解释中只说舍弃，此处是舍弃的形式，为显示这点故说"或者"等。其中衡量即"生起是怖畏，不生起是安稳"等。

1.10) vīmaṃsanto. ‘‘Tulento tīrento’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘pañcakkhandhā’’tiādiṃ vatvā bhavasaṅkhārassa avasajjanākāraṃ sarūpato dasseti. Evantiādinā pana udānagāthāvaṇṇanāyaṃ ādito vuttamatthaṃ nigamavasena dasseti.

Yanti (dī. ni. ṭī. 2.171) karaṇe, adhikaraṇe vā paccattavacananti āha ‘‘yena samayena, yasmiṃ vā samaye’’ti. Ukkhepakavātāti udakasandhārakavātaṃ upacchinditvā ṭhitaṭṭhānato khepakavātā. Saṭṭhi…pe… bahalanti idaṃ tassa vātassa ubbedhappamāṇameva gahetvā vuttaṃ , āyāmavitthārato pana dasasahassacakkavāḷappamāṇaṃ koṭisatasahassacakkavāḷappamāṇampi udakasandhārakavātaṃ upacchindatiyeva. Ākāseti pubbe vātena patiṭṭhitākāse. Puna vātoti ukkhepakavāte tathā katvā vigate udakasandhārakavāto puna ābandhitvā gaṇhāti. Yathā taṃ udakaṃ na bhassati, evaṃ upatthambhentaṃ ābandhanavitānavasena bandhitvā gaṇhāti. Tato udakaṃ uggacchatīti tato ābandhitvā gahaṇato tena vātena uṭṭhāpitaṃ udakaṃ uggacchati upari gacchati. Hotiyevāti antarantarā hotiyeva. Bahubhāvenāti mahāpathaviyā mahantabhāvena. Sakalā hi mahāpathavī tadā oggacchati ca uggacchati ca, tasmā kampanaṃ na paññāyati.

Ijjhanassāti icchitatthasijjhanassa anubhavitabbassa issariyasampattiādikassa. Parittāti paṭiladdhamattā nātisubhāvitā. Tathā ca bhāvanā balavatī na hotīti āha ‘‘dubbalā’’ti. Saññāsīsena hi bhāvanā vuttā. Appamāṇāti paguṇā subhāvitā. Sā hi thirā daḷhatarā hotīti āha ‘‘balavā’’ti. ‘‘Parittā pathavīsaññā, appamāṇā āposaññā’’ti desanāmattametaṃ, āposaññāya pana subhāvitāya pathavīkampo sukheneva ijjhatīti ayamettha adhippāyo veditabbo. Saṃvejento vā dibbasampattiyā pamattaṃ sakkaṃ devarājānaṃ, vīmaṃsanto vā tāvadeva samadhigataṃ attano iddhibalaṃ. So kirāyasmā (dī. ni. aṭṭha. 

我来 助您直译这段巴利文：
考察"称量衡量"等简略所说的义理，为显示详细而说"五蕴"等,具体显示有造作的舍弃形式。而以"如是"等在自说偈注释中显示从开始所说的义理作为结论。
"ya"[此字]为工具格或处格的主格语词，故说"以此时,或于此时"。举风即断绝持水风后从所住处的举起之风。"六十...厚"这只是说那风的高度量,而从长宽来说，即使是一万世界系量、百千俱胝世界系量的持水风也都断绝。在空中即在先前由风所住立的空中。再风即在举风如此而去时,持水风再结合而持取。如同那水不下堕,如此支撑以结合幕式而系缚持取。从此水上升意为从结合持取后,被那风升起的水上升向上行。确实有意为在其间确实有。以多性意为以大地的巨大性。因为整个大地那时下沉又上升,所以震动不显著。
成就意为所欲义成就,应获得的自在圆满等。小即仅获得而未善修。因此修习不强力故说"弱"。以想为首而说修习。无量即熟练善修。因为它坚固更稳固故说"强"。"小地想,无量水想"这只是教说而已,应知此中的意趣是：以水想善修则地震容易成就。或使生警惕沉迷天界圆满的帝释天王,或考验刚刚证得的自己神通力。据说这位尊者...

2.171) khuragge arahattaṃ patvā cintesi – ‘‘atthi nu kho koci bhikkhu yena pabbajitadivaseyeva arahattaṃ patvā vejayanto pāsādo kampitapubbo’’ti. Tato ‘‘natthi kocī’’ti ñatvā ‘‘ahaṃ kampessāmī’’ti abhiññābalena vejayantamatthake ṭhatvā pādena paharitvā kampetuṃ nāsakkhi. Atha naṃ sakkassa nāṭakitthiyo āhaṃsu – ‘‘putta saṅgharakkhita, tvaṃ pūtigandheneva sīsena vejayantaṃ kampetuṃ icchasi, suppatiṭṭhito, tāta, pāsādo, kathaṃ kampetuṃ sakkhissasī’’ti.

Sāmaṇero ‘‘imā devatā mayā saddhiṃ keḷiṃ karonti, ahaṃ kho pana ācariyaṃ nālatthaṃ, kahaṃ nu kho me ācariyo sāmuddikamahānāgatthero’’ti āvajjetvā ‘‘mahāsamudde udakaleṇaṃ māpetvā divāvihāraṃ nisinno’’ti ñatvā tattha gantvā theraṃ vanditvā aṭṭhāsi. Tato naṃ thero, ‘‘tāta saṅgharakkhita, asikkhitvāva yuddhaṃ paviṭṭhosī’’ti vatvā ‘‘nāsakkhi, tāta, vejayantaṃ kampetu’’nti pucchi. Ācariyaṃ, bhante, nālatthanti. Atha naṃ thero, ‘‘tāta, tumhādise akampente añño ko kampessati, diṭṭhapubbaṃ te, tāta, udakapiṭṭhe gomayakhaṇḍaṃ pilavantaṃ, tāta, kapallapūvaṃ paccantaṃ antantena paricchinnanti iminā opammena jānāhī’’ti āha. So ‘‘vaṭṭissati, bhante, ettakenā’’ti vatvā ‘‘pāsādena patiṭṭhitokāsaṃ udakaṃ hotū’’ti adhiṭṭhāya vejayantābhimukho agamāsi. Devadhītaro taṃ disvā ‘‘ekavāraṃ lajjitvā gato, punapi sāmaṇero eti, punapi etī’’ti vadiṃsu. Sakko devarājā ‘‘mā mayhaṃ puttena saddhiṃ kathayittha, idāni tena ācariyo laddho khaṇena pāsādaṃ kampessatī’’ti āha. Sāmaṇeropi pādaṅguṭṭhena pāsādathūpikaṃ pahari, pāsādo catūhi disāhi oṇamati. Devatā ‘‘patiṭṭhātuṃ dehi, tāta, pāsādassa, patiṭṭhātuṃ dehi, tāta, pāsādassā’’ti viraviṃsu. Sāmaṇero pāsādaṃ yathāṭhāne ṭhapetvā pāsādamatthake ṭhatvā udānaṃ udānesi –

‘‘Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;

Ajja kampemi pāsādaṃ, aho buddhassuḷāratā.

‘‘Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;

Ajja kampemi pāsādaṃ, aho dhammassuḷāratā.

‘‘Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;

Ajja kampemi pāsādaṃ, aho saṅghassuḷāratā’’ti.

‘‘Dhammatā esā, bhikkhave, yadā bodhisatto tusitakāyā cavitvā mātukucchiṃ okkamatī’’ti (dī. ni. 2.18) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhī’’ti (dī. ni. 2.18), tathā ‘‘dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamatī’’ti (dī. ni. 2.32) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhī’’ti (dī. ni. 

我来帮您直译这段巴利文：
据说这位尊者在剃刀边缘证得阿罗汉后思考："是否有某位比丘在出家当天就证得阿罗汉并使胜利宫震动过？"之后知道"没有任何人"后，想"我要使它震动"，以神通力站在胜利宫顶上，用脚击打却不能使之震动。那时帝释的舞女们对他说："孩子僧护，你想用腐臭的头使胜利宫震动，孩子啊，宫殿很稳固，怎么能使之震动呢？"
沙弥想："这些天女在和我开玩笑，但我还没得到老师，我的老师海上大龙长老在哪里呢？"观察后知道"在大海中化现水窟坐午休"，就去那里礼敬长老后站立。然后长老说："孩子僧护，你未经学习就入战场"后问"孩子，不能使胜利宫震动吗？""尊者，未得到老师。"然后长老说："孩子，像你这样的人不震动，还有谁能震动？孩子，你见过水面上漂浮的牛粪块，孩子，烤薄饼被边缘所限，以这个譬喻来了知。"他说："尊者，这样就够了"后，决意"愿宫殿所住之处成为水"，向胜利宫前进。天女们看见他说："他羞愧一次就走了，沙弥又来了，又来了。"帝释天王说："不要和我的孩子说话，现在他得到了老师，片刻间就会使宫殿震动。"沙弥也用脚趾击打宫殿尖顶，宫殿向四方倾斜。天女们喊叫："孩子，让宫殿安住，孩子，让宫殿安住。"沙弥使宫殿回复原处后，站在宫殿顶上说出自说：
"今日我出家，今日证漏尽，
今日震宫殿，啊佛德殊胜。
今日我出家，今日证漏尽，
今日震宫殿，啊法德殊胜。
今日我出家，今日证漏尽，
今日震宫殿，啊僧德殊胜。"
说"诸比丘，这是法性，当菩萨从兜率天降下进入母胎时"后说"此一万世界系震动摇动战栗"，如是说"诸比丘，这是法性，当菩萨从母胎出生时"后说"此一万世界系震动摇动战栗"。

2.32) ca mahāsattassa gabbhokkantiyaṃ abhijātiñca dhammatāvasena mahāpadāne pathavīkampassa vuttattā itaresupi catūsu ṭhānesu pathavīkampo dhammatāvasenevāti atthato vuttametanti daṭṭhabbaṃ.

Idāni nesaṃ pathavīkampānaṃ kāraṇato pavattiākārato ca vibhāgaṃ dassetuṃ ‘‘iti imesū’’tiādi vuttaṃ. Dhātukopenāti ukkhepakavātasaṅkhātāya vāyodhātuyā pakopena. Iddhānubhāvenāti ñāṇiddhiyā, kammavipākajiddhiyā vā sabhāvena, tejenāti attho. Puññatejenāti puññānubhāvena, mahābodhisattassa puññabalenāti attho. Ñāṇatejenāti anaññasādhāraṇena paṭivedhañāṇānubhāvena. Sādhukāradānavasenāti yathā anaññasādhāraṇappaṭivedhañāṇānubhāvena abhihatā mahāpathavī abhisambodhiyaṃ kampittha, evaṃ anaññasādhāraṇena desanāñāṇānubhāvena abhihatā mahāpathavī kampittha, taṃ panassā sādhukāradānaṃ viya hotīti ‘‘sādhukāradānavasenā’’ti vuttaṃ.

Yena pana bhagavā asītianubyañjanappaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇavicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhidhammakāyo puññamahattathāmamahattaiddhimahattayasamahattapaññāmahattānaṃ paramukkaṃsagato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho attano attabhāvasaññitaṃ khandhapañcakaṃ kappaṃ vā kappāvasesaṃ vā ṭhapetuṃ samatthopi saṅkhatadhammaparijigucchanākārappavattena ñāṇavisesena tiṇāyapi amaññamāno āyusaṅkhārossajjanavidhinā nirapekkho ossajji. Tadanubhāvābhihatā mahāpathavī āyusaṅkharossajjane akampittha. Taṃ panassā kāruññasabhāvasaṇṭhitā viya hotīti vuttaṃ ‘‘kāruññabhāvenā’’ti.

Yasmā bhagavā parinibbānasamaye catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajji, antarantarā phalasamāpattisamāpajjanena tassa pubbabhāge sātisayaṃ tikkhaṃ sūraṃ vipassanāñāṇañca pavattesi. ‘‘Yadatthañca mayā evaṃ sucirakālaṃ anaññasādhāraṇo paramukkaṃsagato ñāṇasambhāro sambhato, anuttaro ca vimokkho samadhigato, tassa vata me sikhāppattaphalabhūtā accantaniṭṭhā anupādisesaparinibbānadhātu ajja samijjhatī’’ti bhiyyo ativiya somanassappattassa bhagavato pītivipphārādiguṇavipulatarānubhāvo parehi asādhāraṇañāṇātisayo udapādi, yassa samāpattibalasamupabrūhitassa ñāṇātisayassa ānubhāvaṃ sandhāya idaṃ vuttaṃ ‘‘dveme piṇḍapātā samasamaphalā samasamavipākā’’tiādi (udā. 75), tasmā tassānubhāvena samabhihatā mahāpathavī akampittha, taṃ panassā tassaṃ velāyaṃ ārodanākārappatti viya hotīti ‘‘aṭṭhamo ārodanenā’’ti vuttaṃ.

Idāni saṅkhepato vuttamatthaṃ vivaranto ‘‘mātukucchiṃ okkamante’’tiādimāha. Ayaṃ panatthoti ‘‘sādhukāradānavasenā’’tiādinā vutta attho. Pathavīdevatāya vasenāti ettha samuddadevatā viya mahāpathaviyā adhidevatā kira nāma atthi, tādise kāraṇe sati tassā cittavasena ayaṃ mahāpathavī saṅkampati sampakampati sampavedhati. Yathā vātavalāhakadevatānaṃ cittavasena vātā vāyanti, sītuṇhaabbhavassavalāhakadevatānaṃ cittavasena sītādayo bhavanti, tathā hi visākhapuṇṇamāyaṃ abhisambodhiatthaṃ bodhirukkhamūle nisinnassa lokanāthassa antarāyakaraṇatthaṃ upaṭṭhitaṃ mārabalaṃ vidhamituṃ –

‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 

我来帮您直译这段巴利文：
因为在大本经中依法性说到大士入胎和诞生时的地震，所以应当看到在其他四处也是依法性而有地震，这在意义上已经说过了。
现在为显示这些地震从因和生起形式的区分而说"如是在这些"等。以界动乱即以称为举风的风界动乱。以神通力即以智神通或业报生神通的自性，意为以威力。以福德力即以福德威力，意为以大菩萨的福德力。以智力即以不共他人的证悟智威力。以随喜方式即如以不共他人的证悟智威力所触发的大地在正等觉时震动，如是以不共他人的说法智威力所触发的大地震动，而这对它来说如同是随喜，故说"以随喜方式"。
而以此世尊以八十种随好庄严、三十二大人相杂饰的色身，以一切种清净戒蕴等功德宝成就的法身，达到福德大、力大、神通大、名声大、智慧大的最高极致，无等、等于无等者、无与伦比者、应供、正等觉者，虽能令自己名为自体的五蕴住一劫或余劫，但以厌恶有为法行相转起的殊胜智，连草也不顾惜，以舍弃寿行的方式无所顾恋地舍弃。被其威力所触发的大地在舍寿行时震动。而这对它来说如同是悲愍性的安住，故说"以悲愍性"。
因为世尊在般涅槃时入二十四亿俱胝定，在其间以入果定而在其前分转起殊胜锐利勇猛的观智。"为何我如此长时积集不共他人达到最高极致的智资粮，证得无上解脱，其果达到顶点的无余涅槃界今日将成就"，世尊更加生起殊胜喜悦，广大遍满的喜悦等功德威力，生起他人不共的殊胜智，关于以定力增长的殊胜智的威力，所以说"这两种钵食同等果报、同等异熟"等。因此被其威力所触发的大地震动，而这对它来说如同在那时成为哭泣的行相，故说"第八以哭泣"。
现在解释简略所说的义理而说"入母胎"等。而此义即以"以随喜方式"等所说的义理。依地天的威力即在此据说如海天一样有大地的守护天，在如此因缘时依她的心意此大地震动摇动战栗。如同依风云天的心意而有风吹，依冷热云雨天的心意而有冷等，如是在毗舍佉月圆日坐在菩提树下为正等觉而来妨碍的魔军为了驱散 -
"此地无意识，不知苦与乐，
彼亦依我施，七次而震动。"<.Assistant>

1.124) –

Vacanasamanantaraṃ mahāpathavī bhijjitvā saparisaṃ māraṃ parivattesi. Etanti sādhukāradānādi. Yadipi natthi acetanattā, dhammatāvasena pana vuttanayena siyāti sakkā vattuṃ. Dhammatā pana atthato dhammabhāvo, so puññadhammassa vā ñāṇadhammassa vā ānubhāvasabhāvoti. Tayidaṃ sabbaṃ vicāritameva. Evañca katvā –

‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

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

Ādivacanañca samatthitaṃ hoti.

Ayaṃ pana (dī. ni. aṭṭha. 1.149) mahāpathavī aparesupi aṭṭhasu ṭhānesu akampittha mahābhinikkhamane bodhimaṇḍūpasaṅkamane paṃsukūlaggahaṇe paṃsukūladhovane kāḷakārāmasutte gotamakasutte vessantarajātake brahmajāleti. Tattha mahābhinikkhamanabodhimaṇḍūpasaṅkamanesu vīriyabalena akampittha. Paṃsukūlaggahaṇe ‘‘dvisahassadīpaparivāre nāma cattāro mahādīpe pahāya pabbajitvā susānaṃ gantvā paṃsukūlaṃ gaṇhantena dukkaraṃ bhagavatā kata’’nti acchariyavegābhihatā akampittha. Paṃsukūladhovanavessantarajātakesu akālakampanena akampittha. Kāḷakārāmagotamakasuttesu (a. ni. 4.24; 3.126) ‘‘ahaṃ sakkhī bhagavā’’ti sakkhibhāvena akampittha. Brahmajāle (dī. ni. 1.147) pana dvāsaṭṭhiyā diṭṭhigatesu vijaṭetvā niggumbaṃ katvā desiyamānesu sādhukāradānavasena akampitthāti veditabbā.

Na kevalañca etesuyeva ṭhānesu pathavī akampittha, atha kho tīsu saṅgahesupi mahāmahindattherassa imaṃ dīpaṃ āgantvā jotivane nisīditvā dhammaṃ desitadivasepi akampittha. Kalyāṇiyamahāvihāre ca piṇḍapātiyattherassa cetiyaṅgaṇaṃ sammajjitvā tattheva nisīditvā buddhārammaṇaṃ pītiṃ gahetvā imaṃ suttantaṃ āraddhassa suttapariyosāne udakapariyantaṃ katvā akampittha. Lohapāsādassa pācīnaambalaṭṭhikaṭṭhānaṃ nāma ahosi, tattha nisīditvā dīghabhāṇakattherā brahmajālasuttaṃ ārabhiṃsu. Tesaṃ sajjhāyapariyosānepi udakapariyantameva katvā pathavī akampittha.

Yadi evaṃ ‘‘aṭṭhime, ānanda, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’’ti kasmā aṭṭheva hetū vuttāti? Niyamahetubhāvato. Imeyeva hi aṭṭha hetū niyamanti, nāññe. Te hi kadāci sambhavantīti aniyamabhāvato na gaṇitā. Vuttañhetaṃ nāgasenattherena milindapañhe (mi. pa. 4.

我来帮您直译这段巴利文：
话一说完，大地裂开使魔罗及其眷属翻转。这即是随喜等。虽然因无意识而不存在，但依法性可说依所说方式而有。而法性从意义上说是法性，那是福德法或智法的威力自性。这一切都已经考察过了。如此做了-
"思惟这些法，自性味相性，
以法之威力，一万地震动。"
等语句也得到成立。
而这大地在其他八处也震动：大出离、前往菩提座、取粪扫衣、洗粪扫衣、迦罗阿兰经、瞿昙经、毗山多王本生、梵网经。其中在大出离、前往菩提座时以精进力震动。在取粪扫衣时"舍弃名为二千岛围绕的四大洲出家后往墓地取粪扫衣，世尊做了难行之事"被希有力所触发而震动。在洗粪扫衣和毗山多王本生时以非时震动而震动。在迦罗阿兰经和瞿昙经中以"我是证人,世尊"的证人身份而震动。而在梵网经中应知是在六十二种邪见被解开、被驱除而说法时以随喜方式震动。
不仅在这些地方地震动，而且在三次结集时，大名摩醯陀长老来到此岛（斯里兰卡），在光明林坐下说法那天也震动。在伽梨耶尼大寺，乞食长老扫完塔院后即坐在那里，以佛为所缘生起喜悦开始此经，在经终时地震动直至海际。有一处名为铜殿东芒果处，在那里坐着的长诵者长老们开始诵梵网经。在他们诵经终了时也震动直至海际。
如果这样,"阿难，这八个因八个缘使大地震出现"为什么只说八个因？因为是决定因。因为只有这八个因是决定的，不是其他。因为它们有时发生故不确定而不被计入。因为这被那伽犀那长老在《弥兰王问》中说...

1.4) –

‘‘Aṭṭhime, bhikkhave, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyāti. Yaṃ vessantarena raññā mahādāne dīyamāne sattakkhattuṃ mahāpathavī kampitā, tañca pana akālikaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, tasmā agaṇitaṃ aṭṭhahi hetūhi.

‘‘Yathā, mahārāja, loke tayoyeva meghā gaṇīyanti vassiko, hemantiko, pāvusakoti. Yadi te muñcitvā añño megho pavassati, na so megho gaṇīyati sammatehi meghehi, akālameghotveva saṅkhaṃ gacchati, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi.

‘‘Yathā vā pana, mahārāja, himavantā pabbatā pañca nadisatāni sandanti, tesaṃ, mahārāja, pañcannaṃ nadisatānaṃ daseva nadiyo nadigaṇanāya gaṇīyanti. Seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, sindhu, sarassatī, vetravatī, vītaṃsā, candabhāgāti. Avasesā nadiyo nadigaṇanāya agaṇitā. Kiṃkāraṇā? Na tā nadiyo dhuvasalilā, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi.

‘‘Yathā vā pana, mahārāja, rañño satampi dvisatampi tisatampi amaccā honti, tesaṃ chayeva janā amaccagaṇanāya gaṇīyanti. Seyyathidaṃ – senāpati, purohito, akkhadasso, bhaṇḍāgāriko, chattaggāhako, khaggaggāhako, eteyeva amaccagaṇanāya gaṇīyanti. Kiṃkāraṇā? Yuttattā rājaguṇehi. Avasesā agaṇitā, sabbe amaccātveva saṅkhaṃ gacchanti, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhī’’ti.

Bhūmicālasuttavaṇṇanā niṭṭhitā.

Cāpālavaggavaṇṇanā niṭṭhitā.

(8) 3. Yamakavaggo

1-10. Saddhāsuttādivaṇṇanā

71-

我来帮您直译这段巴利文：
"诸比丘，这八个因八个缘使大地震出现"。当毗山多王布施大施时地震动七次，那是非时的、偶尔生起的、超出八个因的，所以不被八个因所计入。
"大王，如世间只计算三种云：雨季云、冬季云、秋雨云。如果除了这些之外有其他云降雨，那云不被计入公认的云中，只被称为非时云。同样地，大王，当毗山多王布施大施时地震动七次，这是非时的、偶尔生起的、超出八个因的，不被八个因所计入。
而且大王，如从雪山流出五百条河，大王，这五百条河中只有十条河被计入河的计数中。即：恒河、阎母那河、阿致罗跋提河、舍牢浮河、摩醯河、信度河、萨拉斯瓦提河、毗多罗跋提河、毗檀娑河、旃陀婆伽河。其余诸河不被计入河的计数中。什么原因？因为它们不是恒常流水的河。同样地，大王，当毗山多王布施大施时地震动七次，这是非时的、偶尔生起的、超出八个因的，不被八个因所计入。
而且大王，如王有一百或二百或三百大臣，其中只有六个人被计入大臣的计数中。即：将军、祭司、法官、司库、持伞者、持剑者，只有这些被计入大臣的计数中。什么原因？因为具备王的功德。其余的不被计入，都只被称为大臣。同样地，大王，当毗山多王布施大施时地震动七次，这是非时的、偶尔生起的、超出八个因的，不被八个因所计入。"
地震经注释结束。
遮波罗品注释结束。
(8) 3. 双品
1-10. 信经等注释
71-

80. Aṭṭhamassa paṭhamādīni uttānatthāneva. Dasame kucchitaṃ sīdatīti kusīto da-kārassa ta-kāraṃ katvā. Yassa dhammassa vasena puggalo ‘‘kusīto’’ti vuccati, so kusitabhāvo idha kusita-saddena vutto. Vināpi hi bhāvajotanasaddaṃ bhāvattho viññāyati yathā ‘‘paṭassa sukka’’nti, tasmā kusītabhāvavatthūnīti attho. Tenāha ‘‘kosajjakāraṇānīti attho’’ti. Kammaṃ nāma samaṇasāruppaṃ īdisanti āha ‘‘cīvaravicāraṇādī’’ti. Vīriyanti padhānavīriyaṃ. Taṃ pana caṅkamanavasena karaṇe kāyikantipi vattabbataṃ labhatīti āha ‘‘duvidhampī’’ti. Pattiyāti pāpuṇanatthaṃ. Osīdananti bhāvanānuyoge saṅkoco. Māsehi ācitaṃ nicitaṃ viyāti māsācitaṃ, taṃ maññe. Yasmā māsā tintā visesena garukā honti, tasmā ‘‘yathā tintamāso’’tiādi vuttaṃ. Vuṭṭhito hoti gilānabhāvāti adhippāyo.

Tesanti ārambhavatthūnaṃ. Imināva nayenāti iminā kusītavatthūsu vutteneva nayena ‘‘duvidhampi vīriyaṃ ārabhatī’’tiādinā. Idaṃ paṭhamanti ‘‘idaṃ, handāhaṃ, vīriyaṃ ārabhāmī’’ti, ‘‘evaṃ bhāvanāya abbhussahanaṃ paṭhamaṃ ārambhavatthū’’tiādinā ca attho veditabbo. Yathā tathā paṭhamaṃ pavattaṃ abbhussahanañhi upari vīriyārambhassa kāraṇaṃ hoti. Anurūpapaccavekkhaṇasahitāni hi abbhussahanāni tammūlakāni vā paccavekkhaṇāni aṭṭha ārambhavatthūnīti veditabbāni.

Saddhāsuttādivaṇṇanā niṭṭhitā.

Yamakavaggavaṇṇanā niṭṭhitā.

81-626. Sesaṃ uttānameva.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Aṭṭhakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Navakanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

1. Sambodhivaggo

1-2. Sambodhisuttādivaṇṇanā

1-2. Navakanipātassa paṭhamadutiyesu natthi vattabbaṃ.

3. Meghiyasuttavaṇṇanā



我来帮您直译这段巴利文：
第八中第一等义已明显。第十中"糟糕地沉沦"为懈怠，把da音变成ta音。由于此法的力量而称人为"懈怠"，那懈怠性在此以懈怠字表示。即使没有表示性质的词，性质义也可理解，如"布的白"，因此意为懈怠性事。故说"意为懒惰因"。工作即指适合沙门如此的，故说"检查衣等"。精进即主要精进。而那在经行时的作为可称为身体的，故说"两种"。为获得即为了达到。沉沦即在修习努力中退缩。如被[湿]豆堆积一样为豆堆积，如是想。因为豆子湿了特别重，所以说"如湿豆"等。已从病状起来的意思。
那些即发起事。以此方法即以在懈怠事中所说的方法"发起两种精进"等。这第一即应知"这,来吧我,发起精进"，"如是在修习中的奋起是第一发起事"等的意思。因为最初如何生起的奋起成为上面发起精进的因。因为具有适当观察的奋起或以此为根本的观察应知为八种发起事。
信经等注释结束。
双品注释结束。
81-626. 其余已明显。
如是满足意愿增支部注释
八集注释中不明显义解释完成。
礼敬彼世尊、应供、正等觉者
增支部
九集复注
第一五十
觉品
1-2. 觉经等注释
1-2. 九集的第一第二中没有可说的。
弥祇经注释

3. Tatiye (udā. aṭṭha. 31) meghiyoti tassa therassa nāmaṃ. Upaṭṭhāko hotīti paricārako hoti. Bhagavato hi paṭhamabodhiyaṃ upaṭṭhākā anibaddhā ahesuṃ. Ekadā nāgasamalo, ekadā nāgito, ekadā upavāṇo, ekadā sunakkhatto, ekadā cundo samaṇuddeso , ekadā sāgato, ekadā meghiyo, tadāpi meghiyattherova upaṭṭhāko hoti. Tenāha ‘‘tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hotī’’ti.

Kimikāḷāyāti kāḷakimīnaṃ bahulatāya ‘‘kimikāḷā’’ti laddhanāmāya nadiyā. Jaṅghāvihāranti ciranisajjāya jaṅghāsu uppannakilamathavinodanatthaṃ vicaraṇaṃ. Pāsādikanti aviraḷarukkhatāya siniddhapattatāya ca passantānaṃ pasādaṃ āvahatīti pāsādikaṃ. Sandacchāyatāya manuññabhūmibhāgatāya ca anto paviṭṭhānaṃ pītisomanassajananaṭṭhena cittaṃ rametīti ramaṇīyaṃ. Alanti pariyattaṃ, yuttantipi attho. Padhānatthikassāti padhānena bhāvanānuyogena atthikassa. Yasmā so padhānakamme yutto padhānakammiko nāma hoti, tasmā vuttaṃ ‘‘padhānakammikassā’’ti. Āgaccheyyāhanti āgaccheyyaṃ ahaṃ. Therena kira pubbe taṃ ṭhānaṃ anuppaṭipāṭiyā pañca jātisatāni raññā eva satā anubhūtapubbaṃ uyyānaṃ ahosi, tenassa diṭṭhamatteyeva tattha viharituṃ cittaṃ nami.

Yāvaaññopi koci bhikkhu āgacchatīti añño kocipi bhikkhu mama santikaṃ yāva āgacchati, tāva āgamehīti attho. ‘‘Koci bhikkhu dissatī’’tipi pāṭho, ‘‘āgacchatū’’tipi paṭhanti, tathā ‘‘dissatū’’tipi. Natthi kiñci uttari karaṇīyanti catūsu saccesu catūhi maggehi pariññādīnaṃ soḷasannaṃ kiccānaṃ katattā abhisambodhiyā vā adhigatattā tato aññaṃ uttari karaṇīyaṃ nāma natthi. Catūsu saccesu catunnaṃ kiccānaṃ katattāti idaṃ pana maggavasena labbhabhānaṃ bhedaṃ anupekkhitvā vuttaṃ. Atthi katassa paṭicayoti mayhaṃ santāne nipphāditassa sīlādidhammassa ariyamaggassa anadhigatattā tadatthaṃ puna vaḍḍhanasaṅkhāto paṭicayo atthi, icchitabboti attho.

Tividhanāṭakaparivāroti mahantitthiyo majjhimitthiyo atitaruṇitthiyoti evaṃ vadhūkumārikakaññāvatthāhi tividhāhi nāṭakitthīhi parivuto. Akusalavitakkehīti yathāvuttehi kāmavitakkādīhi. Apare pana ‘‘tasmiṃ vanasaṇḍe pupphaphalapallavādīsu lobhavasena kāmavitakko, kharassarānaṃ pakkhiādīnaṃ saddassavanena byāpādavitakko, leḍḍuādīhi tesaṃ viheṭhanādhippāyena vihiṃsāvitakko. ‘Idhevāhaṃ vaseyya’nti tattha sāpekkhatāvasena vā kāmavitakko, vanacarake tattha tattha disvā tesu cittadubbhanena byāpādavitakko, tesaṃ viheṭhanādhippāyena vihiṃsāvitakko tassa uppajjatī’’ti vadanti. Yathā tathā vā tassa micchāvitakkappavattiyeva acchariyakāraṇaṃ. Acchariyaṃ vata, bhoti garahaṇacchariyaṃ nāma kiretaṃ . Yathā āyasmā ānando bhagavato valiyagattaṃ disvā avoca ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante’’ti (saṃ. ni. 

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第三中"弥祇"是那位长老的名字。"是侍者"即是奉侍者。世尊在初觉期的侍者是不固定的。有时那伽舍摩罗，有时那祇多，有时优波摩那，有时善星，有时沙门学童准陀，有时娑伽多，有时弥祇，那时也是弥祇长老为侍者。所以说"那时尊者弥祇是世尊的侍者"。
"黑虫"即因黑虫众多而得名为"黑虫"的河。"经行"即因长坐在小腿生起疲劳为了去除而行走。"可爱"即因树木不疏稀、叶子润泽而使看见者生欢喜故为可爱。因有连续阴凉、地面可爱，对进入其中者生起喜悦快乐的意义上使心喜乐故为可意。"足够"即充分，也有适合的意思。"求精进"即求以精进修习。因为他在精进业适合，名为精进业者，所以说"精进业者"。"我要来"即我应来。据说那处先前被长老连续五百生中作为国王时所经历过的园林，所以他一见到就心向往住在那里。
"直到有其他比丘来"意思是直到有任何其他比丘来到我这里之前，请等待。也有"看见某比丘"的读法，也读作"让他来"，如是也读作"让他看见"。"没有任何更上应作"即因为在四谛中以四道完成了遍知等十六种作用，或因为证得正等觉，所以没有其他更上应作。"在四谛中完成四种作用"这是不考虑道的分别而说的。"有已作的增长"即在我相续中完成的戒等法，因为未证得圣道，所以为此目的有称为再增长的增长，意为应当希求。
"以三种舞女围绕"即以大女人、中女人、极年轻女人如是以新娘少女处女身份的三种舞女围绕。"不善寻思"即如前所说的欲寻等。其他人则说"在那树林中对花果新叶等以贪的方式生起欲寻，听到粗声的鸟等的声音而生嗔寻，以土块等欲伤害它们的意图而生害寻。或以'我要住在这里'对此处的期待方式生欲寻，看见在那里的林中居者对他们心生恶意而生嗔寻，以欲伤害他们的意图而生害寻"。无论如何对他来说邪寻思的生起就是稀有因。"实在是稀有"这名为呵责稀有。如尊者阿难见到世尊身体有皱而说"稀有啊,尊者,未曾有啊,尊者"。

5.511). Samparivāritāti vokiṇṇā. Attani garumhi ca ekattepi bahuvacanaṃ dissati. ‘‘Anvāsatto’’tipi pāṭho. Kasmā panassa bhagavā tattha gamanaṃ anujāni? ‘‘Ananuññātopi cāyaṃ maṃ ohāya gacchissateva, paricārakāmatāya maññe bhagavā gantuṃ na detīti cassa siyā aññathattaṃ, tadassa dīgharattaṃ ahitāya dukkhāya saṃvatteyyā’’ti anujāni.

Evaṃ tasmiṃ attano pavattiṃ ārocetvā nisinne athassa bhagavā sappāyadhammaṃ desento ‘‘aparipakkāya, meghiya, cetovimuttiyā’’tiādimāha. Tattha ‘‘aparipakkāyā’’ti paripākaṃ appattāya. Cetovimuttiyāti kilesehi cetaso vimuttiyā. Pubbabhāge hi tadaṅgavasena ceva vikkhambhanavasena ca cetaso vimutti hoti, aparabhāge samucchedavasena ceva paṭippassaddhivasena ca. Sāyaṃ vimutti heṭṭhā vitthārato kathitāva, tasmā tattha vuttanayena veditabbā. Tattha vimuttiparipācanīyehi dhammehi āsaye paripācite sodhite vipassanāya maggagabbhaṃ gaṇhantiyā paripākaṃ gacchantiyā cetovimutti paripakkā nāma hoti, tadabhāve aparipakkā.

Katame pana vimuttiparipācanīyā dhammā? Saddhindriyādīnaṃ visuddhikaraṇavasena pannarasa dhammā veditabbā. Vuttañhetaṃ –

‘‘Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato imehi tīhākārehi saddhindriyaṃ visujjhati.

‘‘Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato imehi tīhākārehi vīriyindriyaṃ visujjhati.

‘‘Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato imehi tīhākārehi satindriyaṃ visujjhati.

‘‘Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato imehi tīhākārehi samādhindriyaṃ visujjhati.

‘‘Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato imehi tīhākārehi paññindriyaṃ visujjhati.

‘‘Iti ime pañca puggale parivajjayato, pañca puggale sevato bhajato payirupāsato, pañca suttante paccavekkhato imehi pannarasahi ākārehi imāni pañcindriyāni visujjhantī’’ti (paṭi. ma. 

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"被围绕"即被遍满。尊重语虽是单一也见到用复数。也有"依附"的读法。为什么世尊允许他去那里？"即使不允许他也会舍我而去，他可能会想'大概世尊是因为需要侍者而不让去'而有异想，那会导致他长期的不利与痛苦"，[因此]允许了。
当他如此报告自己的行为而坐下后，世尊为他说示适宜的法，说"弥祇，当心解脱未成熟"等。其中"未成熟"即未达到成熟。"心解脱"即从烦恼中的心的解脱。因为在前分以暂时[断]的方式和镇伏的方式有心解脱，在后分以断除的方式和止息的方式[有心解脱]。这解脱在下面已详细说过，所以应依那里所说的方式了知。其中当以能令解脱成熟的诸法令意乐成熟、清净，观[智]正孕育道，趋向成熟时，心解脱称为已成熟，没有这些则为未成熟。
什么是能令解脱成熟的诸法？应知以令信根等清净的方式有十五法。因为这样说：
"以远离无信的人，亲近、结交、侍奉有信的人，省察能生信的经，以这三种方式信根清净。
以远离懈怠的人，亲近、结交、侍奉发勤精进的人，省察正勤，以这三种方式精进根清净。
以远离失念的人，亲近、结交、侍奉念现前的人，省察念处，以这三种方式念根清净。
以远离不定的人，亲近、结交、侍奉等持的人，省察禅定解脱，以这三种方式定根清净。
以远离劣慧的人，亲近、结交、侍奉有慧的人，省察甚深智行，以这三种方式慧根清净。
如是以远离这五种人，亲近、结交、侍奉五种人，省察五种经，以这十五种方式这五根清净。"

1.185).

Aparehipi pannarasahi ākārehi imāni pañcindriyāni visujjhanti. Aparepi pannarasa dhammā vimuttiparipācanīyā. Saddhāpañcamāni indriyāni, aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññāti imā pañca nibbedhabhāgiyā saññā, kalyāṇamittatā, sīlasaṃvaro, abhisallekhatā, vīriyārambho, nibbedhikapaññāti. Tesu veneyyadamanakusalo satthā veneyyassa meghiyattherassa ajjhāsayavasena idha kalyāṇamittatādayo vimuttiparipācanīye dhamme dassento ‘‘pañca dhammā paripakkāya saṃvattantī’’ti vatvā te vitthārento ‘‘idha, meghiya, bhikkhu kalyāṇamitto hotī’’tiādimāha.

Tattha kalyāṇamittoti kalyāṇo bhaddo sundaro mitto etassāti kalyāṇamitto. Yassa sīlādiguṇasampanno ‘‘aghassa tātā hitassa vidhātā’’ti evaṃ sabbākārena upakāro mitto hoti, so puggalo kalyāṇamittova. Yathāvuttehi kalyāṇapuggaleheva sabbiriyāpathesu saha ayati pavattati, na vinā tehīti kalyāṇasahāyo. Kalyāṇapuggalesu eva cittena ceva kāyena ca ninnapoṇapabbhārabhāvena pavattatīti kalyāṇasampavaṅko. Padattayena kalyāṇamittasaṃsagge ādaraṃ uppādeti. Ayaṃ kalyāṇamittatāsaṅkhāto brahmacariyavāsassa ādibhāvato sabbesañca kusaladhammānaṃ bahukāratāya padhānabhāvato ca imesu pañcasu dhammesu ādito vuttattā paṭhamo anavajjadhammo avisuddhānaṃ saddhādīnaṃ visuddhikaraṇavasena cetovimuttiyā paripakkāya saṃvattati. Ettha ca kalyāṇamittassa bahukāratā padhānatā ca ‘‘upaḍḍhamidaṃ, bhante, brahmacariyassa yadidaṃ kalyāṇamittatā’’ti vadantaṃ dhammabhaṇḍāgārikaṃ ‘‘mā hevaṃ, ānandā’’ti dvikkhatuṃ paṭisedhetvā ‘‘sakalameva hidaṃ, ānanda, brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā’’ti – ādisuttapadehi (saṃ. ni. 1.129; 

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又以十五种方式这五根清净。另有十五法能令解脱成熟。以信为五根，无常想在无常上，苦想在苦上，无我想，舍弃想，无欲想，这五种为分别智的想。善知识，戒防护，隐居，精进发起，分别慧。在这些中，善于调服学人的导师，依学人弥祇长老的意乐，在此显示能令解脱成熟的法，说"五法趋向成熟"，进而广说"弥祇，比丘应有善知识"等。
其中"善知识"即对他来说是善、贤、美好的朋友。凡具足戒等功德，"为亲者利益，为有利益者"如是在一切方面作为具有帮助的朋友，那人即为善知识。如前所说的善人在所有精进之路中共同前进，不离开他们，为善伴。在善人中以心与身倾向、趋向、随顺而转，为善相应。以此三句使人对善知识交往生起敬重。这善知识之法因为是梵行生活的开端，又因对一切善法多有助益而为主要，所以在这五法中首先为无过失法，能以使未净信等清净的方式使心解脱趋向成熟。在此，善知识的多大帮助和主要性，如说"尊者，梵行的一半是善知识"，法库存者被阿难两次制止说："不要这样"，而说"阿难，梵行全部即是善知识、善伴"等经句。<.Assistant>

5.2) veditabbā.

Puna caparanti puna ca aparaṃ dhammajātaṃ. Sīlavāti ettha kenaṭṭhena sīlaṃ? Sīlanaṭṭhena sīlaṃ . Kimidaṃ sīlanaṃ nāma? Samādhānaṃ, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Atha vā upadhāraṇaṃ, jhānādikusaladhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. Tasmā sīleti, sīlatīti vā sīlaṃ. Ayaṃ tāva saddalakkhaṇanayena sīlaṭṭho. Apare pana ‘‘siraṭṭho sīlaṭṭho, sītalaṭṭho, sīlaṭṭho’’ti niruttinayena atthaṃ vaṇṇenti. Tayidaṃ pāripūrito atisayato vā sīlaṃ assa atthīti sīlavā, sīlasampannoti attho.

Yathā ca sīlavā hoti sīlasampanno, taṃ dassetuṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādi vuttaṃ. Tattha pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhaṃ. Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Pātimokkhameva saṃvaro pātimokkhasaṃvaro, tena saṃvuto pihitakāyavācoti pātimokkhasaṃvarasaṃvuto. Idamassa tasmiṃ sīle patiṭṭhitabhāvaparidīpanaṃ. Viharatīti tadanurūpavihārasamaṅgibhāvaparidīpanaṃ. Ācāragocarasampannoti heṭṭhā pātimokkhasaṃvarassa upari visesānaṃ yogassa ca upakāradhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti pātimokkhasīlato acavanadhammatāparidīpanaṃ. Samādāyāti sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti sikkhāya samaṅgibhāvaparidīpanaṃ. Sikkhāpadesūti sikkhitabbadhammaparidīpanaṃ.

Aparo nayo – kilesānaṃ balavabhāvato pāpakiriyāya sukarabhāvato puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegukkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī. Maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa patanasīlo vā pātī, sattasantāno, cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto ‘‘vimutto’’ti vuccati. Vuttañhi ‘‘cittavodānā visujjhantī’’ti (saṃ. ni. 3.100), ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (mahāva. 28) ca.

Atha vā avijjādihetunā saṃsāre patati gacchati pavattatīti pāti. ‘‘Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkhaṃ.

Atha vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttañhi ‘‘cittena nīyatī loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkhaṃ. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhādisaṃkileso. Vuttañhi ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.55). Taṇhādutiyo puriso’’ti (a. ni. 

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"又复"即又其他法类。"具戒"，这里什么意思是戒？以戒的意思为戒。什么是这个戒呢？等持，即以善戒方式身业等不散乱的意思。或者是支持，即以作为禅定等善法的立足处方式为所依的意思。因此戒为、戒着，即是戒。这首先是依据语法特征的戒义。其他人则依词源学方式解释"头义为戒义、清凉义为戒义"。这以圆满或殊胜有戒为具戒，意为具足戒。
为显示如何成为具戒、具足戒，说"防护别解脱律仪"等。其中"别解脱"即学处戒。因为谁护持它，它使谁解脱、脱离恶趣等苦，故为别解脱。防护即防守，为身语不违越。别解脱即是防护为别解脱防护，以此防护而身语关闭为防护别解脱律仪。这是显示他住立于那戒中。"而住"是显示具足与之相应的住。"具足行处"是显示下面别解脱律仪上面殊胜的修习的助法。"于微小罪见畏怖"是显示不退失别解脱戒的法性。"受持"是显示无余地受持学处。"学习"是显示具足学习。"于诸学处"是显示应学的法。
另一方式——因烦恼力强、作恶容易、作善困难而多次堕落恶趣的性质为堕落者，即凡夫。或因无常而为业力抛掷于诸有等中，如水车般以不安住而轮转故为行者。或因死亡而在那那众生部类中自身堕落性质为堕落者，即众生相续，或心。使这堕落者从轮回苦解脱为别解脱。因为以心解脱而说众生"已解脱"。因为说"以心清净而清净"和"心从诸漏无取而解脱"。
或者以无明等因在轮回中堕落、行走、转起为堕落。因为说"为无明所障、渴爱所系的众生流转轮回"。以此使那堕落的众生从渴爱等三杂染解脱为别解脱。
或者堕落即使堕落、使痛苦为堕落者，即心。因为说"世间由心导引，由心牵引"。以此使那堕落者解脱为别解脱。或以此堕于恶趣苦和轮回苦为堕落，即渴爱等杂染。因为说"渴爱生人"、"人以渴爱为伴"。

4.9; itivu. 15, 105) ca ādi. Tato pātito mokkhoti pātimokkhaṃ.

Atha vā patati etthāti pāti, cha ajjhattikabāhirāni āyatanāni. Vuttañhi ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (su. ni. 171). Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkhaṃ. Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkhaṃ. Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā patīti vuccati, muccati etenāti mokkho, patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkhaṃ. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttenatthena mokkho cāti patimokkho, patimokkho eva pātimokkhaṃ. Tathā hi vuttaṃ ‘‘pātimokkhanti ādimetaṃ mukhametaṃ pamukhameta’’nti (mahāva. 135) vitthāro.

Atha vā pa-iti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkhaṃ. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena accantaṃ mokkheti mocetīti pātimokkhaṃ. Pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho. Patimokkho eva pātimokkhaṃ. Mokkhoti vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgova yathārahaṃ kilesanibbāpanato. Patimokkhoyeva pātimokkhaṃ. Atha vā mokkhaṃ pati vattati, mokkhābhimukhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evaṃ tāva ettha pātimokkhasaddassa attho veditabbo.

Saṃvarati pidahati etenāti saṃvaro, pātimokkhameva saṃvaroti pātimokkhasaṃvaro. Atthato pana tato tato vītikkamitabbato viratiyo cetanā ca, tena pātimokkhasaṃvarena upeto samannāgato pātimokkhasaṃvarasaṃvuto. Vuttañhetaṃ bhagavatā – ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto upagato sampanno samannāgato, tena vuccati pātimokkhasaṃvarasaṃvuto’’ti (vibha. 511).

Viharatīti iriyāpathavihārena viharati iriyati vattati. Ācāragocarasampannoti veḷudānādimicchājīvassa kāyapāgabbhiyādīnañca akaraṇena sabbaso anācāraṃ vajjetvā kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamoti evaṃ vuttabhikkhu sāruppaācārasampattiyā vesiyādiagocaraṃ vajjetvā piṇḍapātādiatthaṃ upasaṅkamituṃ yuttaṭṭhānasaṅkhātagocaracaraṇena ca sampannattā ācāragocarasampanno.

Apica yo bhikkhu satthari sagāravo sappatisso sabrahmacārīsu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyaṃ anuyutto satisampajaññena samannāgato appiccho santuṭṭho pavivitto asaṃsaṭṭho ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācārasampanno.

Gocaro pana upanissayagocaro, ārakkhagocaro, upanibandhagocaroti tividho. Tattha yo dasakathāvatthuguṇasamannāgato vuttalakkhaṇo kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti, yassa ca anusikkhanto saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro.


我来帮您直译这段巴利文：
等为开始。从那堕落者解脱为别解脱。
或者此中堕落为堕落处，即六内外处。因为说"世间生于六处，于六处作亲密"。从那称为六内外处的堕落处解脱为别解脱。或者有堕落败坏为堕落者，即轮回。从此解脱为别解脱。或者因为是一切世间主而有法自在的世尊称为主，以此解脱为解脱，主的解脱因被他制定为主解脱，主解脱即是别解脱。或者因为是一切功德的根本，以最上义为主，他以如前所说义为解脱，故为主解脱，主解脱即是别解脱。如是说"别解脱为此初、此口、此首"等广说。
或者"pa"为种种，"ati"为绝对义的不变词，因此以种种方式绝对解脱为别解脱。因为此戒自身以暂时方式，俱有定慧则以镇伏方式、断除方式而绝对解脱，使解脱为别解脱。或一一解脱为主解脱，意为从每一违犯过失中各别解脱。主解脱即是别解脱。或解脱即涅槃，为那解脱的映像为主解脱。因为戒防护如日出前的曙光，是涅槃的生起、其相似，因为随应地熄灭烦恼。主解脱即是别解脱。或者趣向解脱，或面向解脱为主解脱，主解脱即是别解脱，如是首先应知此中别解脱之词的意义。
以此防护、关闭为防护，别解脱即是防护为别解脱防护。但就意义而言，从那那应避免处的离、思为防护别解脱律仪。因为世尊这样说："具足、成就、达到、圆满、具有此别解脱防护，因此称为防护别解脱律仪者"。
"而住"即以威仪住而住、行、转。"具足行处"即因不行竹布施等邪命、身粗鲁等，完全避免非行为，身不违越、语不违越、身语不违越，如是所说的比丘以适合沙门的行为圆满，避免妓女等非行处，以适合为乞食等目的而往诣的处所称为行处而行，因具足故为具足行处。
又比丘对导师恭敬顺从，对同梵行者恭敬顺从，具足惭愧，善着衣、善披衣，以端庄的前进后退、观看旁顾、屈伸，具足威仪，护诸根门，于食知量，致力警寤，具足念正知，少欲知足，远离、不杂住，于诸细行谨慎作为，多作尊重恭敬而住，这称为具足行为。
行处有三种：依止行处、守护行处、结合行处。其中具足十种论事功德相的善知识，依靠他而闻所未闻、净化所闻、度疑、正直见、净信心，随学他而增长信、戒、闻、舍、慧，这称为依止行处。


Yo bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassī saṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ , na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ ullokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ ārakkhagocaro.

Upanibandhagocaro pana cattāro satipaṭṭhānā, yattha bhikkhu attano cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo, yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372). Tattha upanissayagocarassa pubbe vuttattā itaresaṃ vasenettha gocaro veditabbo. Iti yathāvuttāya ācārasampattiyā imāya ca gocarasampattiyā samannāgatattā ācāragocarasampanno.

Aṇumattesu vajjesu bhayadassāvīti appamattakattā aṇuppamāṇesu assatiyā asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. Yo hi bhikkhu paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatarājasadisaṃ katvā passati, yopi sabbalahukaṃ dubbhāsitamattaṃ pārājikasadisaṃ katvā passati, ayampi aṇumattesu vajjesu bhayadassāvī nāma. Samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbena sabbaṃ sabbathā sabbaṃ anavasesaṃ samādiyitvā sikkhati, vattati pūretīti attho.

Abhisallekhikāti ativiya kilesānaṃ sallekhanīyā, tesaṃ tanubhāvāya pahānāya yuttarūpā. Cetovivaraṇasappāyāti cetaso paṭicchādakānaṃ nīvaraṇānaṃ dūrībhāvakaraṇena cetovivaraṇasaṅkhātānaṃ samathavipassanānaṃ sappāyā, samathavipassanācittasseva vā vivaraṇāya pākaṭīkaraṇāya vā sappāyā upakārikāti cetovivaraṇasappāyā.

Idāni yena nibbidādiāvahaṇena ayaṃ kathā abhisallekhikā cetovivaraṇasappāyā ca nāma hoti, taṃ dassetuṃ ‘‘ekantanibbidāyā’’tiādi vuttaṃ. Tattha ekantanibbidāyāti ekaṃseneva vaṭṭadukkhato nibbindanatthāya. Virāgāya nirodhāyāti tasseva virajjanatthāya ca nirujjhanatthāya ca. Upasamāyāti sabbakilesavūpasamāya. Abhiññāyāti sabbassapi abhiññeyyassa abhijānanāya. Sambodhāyāti catumaggasambodhāya. Nibbānāyāti anupādisesanibbānāya. Etesu hi ādito tīhi padehi vipassanā vuttā, dvīhi nibbānaṃ vuttaṃ. Samathavipassanā ādiṃ katvā nibbānapariyosāno ayaṃ sabbo uttarimanussadhammo dasakathāvatthulābhino sijjhatīti dasseti.

Idāni taṃ kathaṃ vibhajitvā dassento ‘‘appicchakathā’’tiādimāha. Tattha appicchoti niiccho, tassa kathā appicchakathā, appicchabhāvappaṭisaṃyuttakathā vā appicchakathā. Ettha ca atriccho, pāpiccho, mahiccho, appicchoti icchāvasena cattāro puggalā. Tesu attanā yathāladdhena lābhena atitto uparūpari lābhaṃ icchanto atriccho nāma. Yaṃ sandhāya –

‘‘Catubbhi aṭṭhajjhagamā, aṭṭhāhipi ca soḷasa;

Soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado;

Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti. (jā. 1.

我来帮您直译这段巴利文：
比丘进入俗家、行于街道时，眼垂视、看一轭间，防护而行，不看象，不看马，不看车，不看步行者，不看女人，不看男人，不向上看，不向下看，不顾视方隅而行，这是守护行处。
结合行处即四念处，比丘将自心结合于此。因为世尊这样说："诸比丘，什么是比丘自己祖传的行处？即四念处。"其中因依止行处已前说，此处应依其他二者了知行处。如是因具足如前所说的行为圆满和此行处圆满，为具足行处。
"于微小罪见畏怖"即因微小而为极小量的，由于不念、不故意而犯的学处、不善心生起等差别的罪过中，有见畏怖的习性。因为比丘将极微小的罪过视如六千八百由旬高的须弥山王，或将最轻微的恶语视如波罗夷，这也称为于微小罪见畏怖。"受持学习于诸学处"即于诸学处中任何应学习的，那一切完全、一切方式、一切无余地受持而学习，意为实行、圆满。
"能严厉"即极能削减烦恼，适合使它们减少、断除。"有助开显心"即因使覆蔽心的诸盖远离，有助于称为开显心的止观，或有助于止观心的开显、明了。
现在为显示以何种导致厌离等而此话称为能严厉、有助开显心，说"为一向厌离"等。其中"为一向厌离"即必定为厌离轮回苦。"为离欲、为灭"即为对它离欲和灭尽。"为寂静"即为一切烦恼寂静。"为证知"即为证知一切应证知。"为正觉"即为四道正觉。"为涅槃"即为无余依涅槃。这里以前三句说观，以两句说涅槃。显示以止观为始、以涅槃为终的这一切上人法，对获得十论事者成就。
现在为分别显示那话而说"少欲论"等。其中"少欲"即小欲，其话为少欲论，或与少欲性相应的话为少欲论。这里依欲有过欲、恶欲、大欲、少欲四种人。其中对自己所得利养不满足，欲求更多利养者名为过欲。关于这点：
"以四得八，以八得十六，
以十六得三十二，过欲者遭遇轮，
为欲所害者，轮在头上转。"

5.103) ca;

‘‘Atricchaṃ atilobhena, atilobhamadena cā’’ti. ca vuttaṃ;

Lābhasakkārasilokanikāmayamānāya asantaguṇasambhāvanādhippāyo pāpiccho. Yaṃ sandhāya vuttaṃ ‘‘idhekacco assaddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, dussīlo samāno ‘sīlavāti maṃ jano jānātū’ti icchatī’’tiādi (vibha. 851).

Santaguṇasambhāvanādhippāyo paṭiggahaṇe amattaññū mahiccho, yaṃ sandhāya vuttaṃ ‘‘idhekacco saddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, sīlavā samāno ‘sīlavāti maṃ jano jānātū’ti icchatī’’tiādi. Duttappiyatāya hissa vijātamātāpi cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –

‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;

Sakaṭena paccaye dentu, tayopete atappayā’’ti.

Ete pana atricchatādayo dose ārakā vivajjetvā santaguṇaniguhanādhippāyo paṭiggahaṇe ca mattaññū appiccho. Attani vijjamānampi guṇaṃ paṭicchādetukāmatāya saddho samāno ‘‘saddhoti maṃ jano jānātū’’ti na icchati, sīlavā, bahussuto, pavivitto, āraddhavīriyo, upaṭṭhitassati, samāhito, paññavā samāno ‘‘paññavāti maṃ jano jānātū’’ti na icchati. Svāyaṃ paccayappiccho, dhutaṅgappiccho, pariyattiappiccho adhigamappicchoti catubbidho. Tattha catūsu paccayesu appiccho paccayadāyakaṃ deyyadhammaṃ attano thāmañca oloketvā sacepi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appameva gaṇhāti. Deyyadhammo ce appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appameva gaṇhāti. Deyyadhammopi ce bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇayuttameva gaṇhāti. Evarūpo hi bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ lābhaṃ thāvaraṃ karoti, dāyakānaṃ cittaṃ ārādheti. Dhutaṅgasamādānassa pana attani atthibhāvaṃ na jānāpetukāmo dhutaṅgappiccho. Yo attano bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho. Yo pana sotāpannādīsu aññataro hutvā sabrahmacārīnampi attano sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamappiccho. Evametesaṃ appicchānaṃ yā appicchatā, tassā saddhiṃ sandassanādividhinā anekākāravokārānisaṃsavibhāvanavasena sappaṭipakkhassa atricchatādibhedassa icchācārassa ādīnavavibhāvanavasena ca pavattā kathā appicchakathā.

Santuṭṭhikathāti ettha santuṭṭhīti sakena attanā laddhena tuṭṭhi santuṭṭhi. Atha vā visamaṃ paccayicchaṃ pahāya samaṃ tuṭṭhi santuṭṭhi, santena vā vijjamānena tuṭṭhi santuṭṭhi. Vuttañcetaṃ –

‘‘Atītaṃ nānubaddho so, nappajappamanāgataṃ;

Paccuppannena yāpento, santuṭṭhoti pavuccatī’’ti.

Sammā vā ñāyena bhagavatā anuññātavidhinā paccayehi tuṭṭhi santuṭṭhi, atthato itarītarapaccayasantoso, so dvādasavidho hoti. Kathaṃ? Cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. Evaṃ piṇḍapātādīsu.


我来 完整直译这段巴利文：
"因过欲和过贪，及因过贪痴"等也这样说。
希求利养、恭敬、称誉，意图[令他人]尊重不存在的功德者为恶欲。关于这点说："此处某人虽无信而欲'愿人们知我有信'，虽无戒而欲'愿人们知我有戒'"等。
意图[令他人]尊重存在的功德，在接受[供养]上不知量者为大欲，关于这点说："此处某人有信而欲'愿人们知我有信'，有戒而欲'愿人们知我有戒'"等。因为他难以满足，即使生母也不能抓住他的心。因此这样说：
"火聚与海洋，及大欲之人，
即使以车载供养，这三者难满足。"
远离这些过欲等过患，意图隐藏存在的功德，在接受[供养]上知量者为少欲。即使自己有功德也想要隐藏，有信而不欲"愿人们知我有信"，有戒、多闻、远离、精进、念现前、等持、有慧而不欲"愿人们知我有慧"。他有四种：资具少欲、头陀少欲、学问少欲、证得少欲。其中对四资具少欲者，观察资具施主、应施之物和自己的能力，即使应施之物多而施主欲少施，则依施主而取少；如果应施之物少而施主欲多施，则依应施之物而取少；如果应施之物也多、施主也欲多施，知道自己的能力而取适量。这样的比丘能使未生的利养生起，已生的利养稳固，令施主欢喜。不想让人知道自己受持头陀行为头陀少欲。不欲让人知道自己多闻为学问少欲。作为预流等其中之一而不欲让同梵行者知道自己是预流等为证得少欲。如是这些少欲者的少欲性，以显示等方式、以显示多方面功德利益方式、以显示与过欲等差别的欲行的过患方式而转起的话为少欲论。
"知足论"中，知足即以自己所得而满足为知足。或者舍弃不平等的资具欲而平等满足为知足，或以现有而满足为知足。这也说：
"他不执著过去，不妄想未来，
以现在度日，称为知足者。"
或以正、以法、以世尊所许可的方式对资具满足为知足，就意义而言是对种种资具的满足，它有十二种。如何？对衣有随所得满足、随能力满足、随适宜满足三种。如是对钵食等。


Tatrāyaṃ pabhedavaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ dubbalānaṃ appalābhīnaṃ hotū’’ti tesaṃ datvā attanā saṅkārakūṭādito vā nantakāni uccinitvā saṅghāṭiṃ katvā tesaṃ vā purāṇacīvarāni gahetvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.

Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. Atha pana ābādhiko hoti, lūkhaṃ paṇītaṃ pakativiruddhaṃ byādhiviruddhaṃ vā piṇḍapātaṃ bhuñjitvā gāḷhaṃ vā rogābādhaṃ pāpuṇāti, so sabhāgassa bhikkhuno datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so ‘‘ayaṃ piṇḍapāto cirapabbajitānaṃ anurūpo’’ti cīvaraṃ viya tesaṃ datvā tesaṃ vā sesakaṃ attanā piṇḍāya caritvā missakāhāraṃ vā bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso.

Idha pana bhikkhuno senāsanaṃ pāpuṇāti manāpaṃ vā āmanāpaṃ vā antamaso tiṇasanthārakampi, so teneva santussati, puna aññaṃ sundarataraṃ pāpuṇāti, taṃ na gaṇhāti, ayamassa senāsane yathālābhasantoso. Atha pana ābādhiko hoti dubbalo vā, pakativiruddhaṃ vā so byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso. Aparo sundaraṃ senāsanaṃ pattampi na sampaṭicchati ‘‘paṇītasenāsanaṃ nāma pamādaṭṭhāna’’nti, mahāpuññatāya vā leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitādīnaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso.


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这里是详细的解释：此处比丘得到衣，无论好或不好，他只以此维持，不希求其他，即使得到也不取，这是他对衣的随所得满足。如果他体质羸弱或为病老所困，穿着重衣感到疲劳，他与志同道合的比丘交换而用轻衣度日也是满足的，这是他对衣的随能力满足。另有人得到殊胜资具，他得到贵重的细布衣等之一或得到很多，[想]"这适合上座、久修、多闻者，这适合病人、虚弱、少得者"而给予他们，自己或从垃圾堆等拾集碎布做僧伽梨，或取他们的旧衣穿着也是满足的，这是他对衣的随适宜满足。
此处比丘得到钵食，无论粗或精，他只以此维持，不希求其他，即使得到也不取，这是他对钵食的随所得满足。如果他有病，食用粗劣的、精致的、不适体质的或与病相违的钵食而得重病，他给与志同道合的比丘，从他手中[接受]适宜食物而食，作沙门法也是满足的，这是他对钵食的随能力满足。另有人得到很多精妙钵食，他[想]"这钵食适合久修者"而如衣一样给予他们，或食用他们的剩余，或自己行乞食用混合食物也是满足的，这是他对钵食的随适宜满足。
此处比丘得到住所，无论可意或不可意，乃至草铺，他只以此满足，后来得到更好的也不取，这是他对住所的随所得满足。如果他有病或虚弱，得到不适体质或与病相违的住所，住在那里不安适，他给与志同道合的比丘，住在他那里适宜的住所，作沙门法也是满足的，这是他对住所的随能力满足。另有人即使得到好住所也不接受，[想]"殊胜住所是放逸处"，或因大福德而得到很多殊胜的洞窟、亭台、重阁等住所，他如衣等一样给予久修等者，住在任何处也是满足的，这是他对住所的随适宜满足。


Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti, ayaṃ gilānapaccaye yathālābhasantoso. Atha pana telena atthiko phāṇitaṃ labhati, so yaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telena bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvarādīni viya cirapabbajitādīnaṃ datvā tesaṃ ābhatakena yena kenaci bhesajjaṃ karontopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ, ekasmiṃ catumadhuraṃ ṭhapetvā ‘‘gaṇhatha, bhante, yadicchasī’’ti vuccamāno ‘‘sacassa tesu aññatarenapi rogo vūpasammati, idaṃ muttaharītakaṃ nāma buddhādīhi vaṇṇita’’nti, ‘‘pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo’’ti (mahāva. 128) vacanaṃ anussaranto catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karonto paramasantuṭṭhova hoti, ayamassa gilānapaccaye yathāsāruppasantoso.

So evaṃpabhedo sabbopi santoso santuṭṭhīti pavuccati. Tena vuttaṃ ‘‘atthato itarītarapaccayasantoso’’ti. Tassā santuṭṭhiyā saddhiṃ sandassanādividhinā ānisaṃsavibhāvanavasena tappaṭipakkhassa atricchatādibhedassa icchācārassa ādīnavavibhāvanavasena ca pavattā kathā santuṭṭhikathā. Ito parāsupi kathāsu eseva nayo. Visesamattameva vakkhāma.

Pavivekakathāti ettha kāyaviveko, cittaviveko, upadhivivekoti tayo vivekā. Tesu eko gacchati, eko tiṭṭhati, eko nisīdati , eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko abhikkamati, eko caṅkamaṃ adhiṭṭhāti, eko carati, eko viharati, evaṃ sabbiriyāpathesu sabbakiccesu gaṇasaṅgaṇikaṃ pahāya vivittavāso kāyaviveko nāma. Aṭṭha samāpattiyo pana cittaviveko nāma. Nibbānaṃ upadhiviveko nāma. Vuttañhetaṃ ‘‘kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’’nti (mahāni. 57). Vivekoyeva paviveko, paviveke paṭisaṃyuttā kathā pavivekakathā.


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此处比丘得到药，无论粗或精，他只以此满足，不希求其他，即使得到也不取，这是他对病药的随所得满足。如果他需要油而得到糖，他给与志同道合的比丘，从他手中以油做药，作沙门法也是满足的，这是他对病药的随能力满足。另有大福德者得到很多油、蜜、糖等殊胜药，他如衣等一样给予久修等者，以他们带来的任何药治病也是满足的。有人在一器中放诃梨勒果浸尿，在一器中放四种甜味，被说"尊者，请取您所欲的"时，[想]"如果以其中任一种病得平息，这诃梨勒果浸尿为佛等所赞叹"，忆念"依腐尿药而出家，对此你应终生努力"之语，拒绝四种甜味而以诃梨勒果浸尿做药，极为满足，这是他对病药的随适宜满足。
如是种种一切满足称为知足。因此说"就意义而言是对种种资具的满足"。以显示等方式、以显示这知足的功德利益方式、以显示与过欲等差别的欲行的过患方式而转起的话为知足论。对以下诸论也是此理。只说差异之处。
"远离论"中有身远离、心远离、依远离三种远离。其中独自行走，独自站立，独自坐，独自卧，独自入村乞食，独自返回，独自前进，独自决意经行，独自行，独自住，如是在一切威仪、一切事中舍弃群体聚集而独居为身远离。八等至为心远离。涅槃为依远离。因为这样说："身远离是身处远离、乐出离者的，心远离是心清净、达最极清净者的，依远离是无依、达行灭者的"。远离即是远离，与远离相应之论为远离论。


Asaṃsaggakathāti ettha savanasaṃsaggo, dassanasaṃsaggo, samullapanasaṃsaggo, sambhogasaṃsaggo, kāyasaṃsaggoti pañca saṃsaggā. Tesu idhekacco bhikkhu suṇāti ‘‘amukasmiṃ ṭhāne gāme vā nigame vā itthī abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti, so taṃ sutvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇassavanena uppannakilesasanthavo savanasaṃsaggo nāma. Na heva kho bhikkhu suṇāti, apica kho sāmaṃ passati itthiṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ, so taṃ disvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇadassanena uppannakilesasanthavo dassanasaṃsaggo nāma. Disvā pana aññamaññaṃ ālāpasallāpavasena uppanno kilesasanthavo samullapanasaṃsaggo nāma. Sañjagghanādipi eteneva saṅgayhati. Attano pana santakaṃ yaṃ kiñci mātugāmassa datvā adatvā vā tena dinnassa vanabhaṅginiyādino paribhogavasena uppanno kilesasanthavo sambhogasaṃsaggo nāma. Mātugāmassa hatthaggāhādivasena uppannakilesasanthavo kāyasaṃsaggo nāma.

Yopi cesa ‘‘gihīhi saṃsaṭṭho viharati ananulomikena saṃsaggena sahasokī sahanandī sukhitesu sukhito dukkhitesu dukkhito uppannesu kiccakaraṇīyesu attanā vo yogaṃ āpajjatī’’ti (saṃ. ni. 

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"不杂论"中有五种杂：闻杂、见杂、交谈杂、共受用杂、身杂。其中此处某比丘听到"在某处村或镇有女人美丽、可观、端庄、具足最上色相"，他听到后沉沦、堕落，不能维持梵行，舍弃学处而退转到低劣，如是由闻异性所缘而生烦恼亲近为闻杂。比丘不仅听闻，而且亲自见到美丽、可观、端庄、具足最上色相的女人，他见到后沉沦、堕落，不能维持梵行，舍弃学处而退转到低劣，如是由见异性所缘而生烦恼亲近为见杂。见后由互相言语交谈而生烦恼亲近为交谈杂。共笑等也包括在此中。将自己任何物品给予或不给予女人，由受用她所给的木柴等而生烦恼亲近为共受用杂。由捉持女人手等而生烦恼亲近为身杂。
还有这"与在家人杂住，以不适宜的杂，共忧共喜，乐者同乐，苦者同苦，在所生事务中自身从事"。

3.3; mahāni. 164) evaṃ vutto ananulomiko gihisaṃsaggo nāma, yo ca sabrahmacārīhipi kilesuppattihetubhūto saṃsaggo, taṃ sabbaṃ pahāya yvāyaṃ saṃsāre thirataraṃ saṃvegasaṅkhāresu tibbaṃ bhayasaññaṃ sarīre paṭikkūlasaññaṃ sabbākusalesu jigucchāpubbaṅgamaṃ hirottappaṃ sabbakiriyāsu satisampajaññanti sabbaṃ paccupaṭṭhapetvā kamaladale jalabindu viya sabbattha alaggabhāvo, ayaṃ sabbasaṃsaggappaṭipakkhatāya asaṃsaggo, tappaṭisaṃyuttā kathā asaṃsaggakathā.

Vīriyārambhakathāti ettha vīrassa bhāvo, kammanti vā vīriyaṃ, vidhinā īretabbaṃ pavattetabbanti vā vīriyaṃ, vīriyañca taṃ akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya ārabhanaṃ vīriyārambho. Svāyaṃ kāyiko, cetasiko cāti duvidho, ārambhadhātu, nikkamadhātu, parakkamadhātu, cāti tividho, sammappadhānavasena catubbidho. So sabbopi yo bhikkhu gamane uppannakilesaṃ ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannaṃ nisajjaṃ, nisajjāya uppannaṃ sayanaṃ pāpuṇituṃ na deti, tattha tattheva ajapadena daṇḍena kaṇhasappaṃ uppīḷetvā gaṇhanto viya tikhiṇena asinā amittaṃ gīvāya paharanto viya sīsaṃ ukkhipituṃ adatvā vīriyabalena niggaṇhāti, tassevaṃ vīriyārambho āraddhavīriyassa vasena veditabbo, tappaṭisaṃyuttā kathā vīriyārambhakathā.

Sīlakathātiādīsu duvidhaṃ sīlaṃ lokiyaṃ lokuttarañca. Tattha lokiyaṃ pātimokkhasaṃvarādi catupārisuddhisīlaṃ. Lokuttaraṃ maggasīlaṃ phalasīlañca. Tathā samādhipi. Vipassanāya pādakabhūtā saha upacārena aṭṭha samāpattiyo lokiyo samādhi, maggasampayutto panettha lokuttaro samādhi nāma. Tathā paññāpi. Lokiyā sutamayā, cintāmayā, jhānasampayuttā, vipassanāñāṇañca. Visesato panettha vipassanāpaññā gahetabbā. Lokuttarā maggapaññā phalapaññā ca. Vimutti ariyaphalavimutti nibbānañca. Apare pana tadaṅgavikkhambhanasamucchedavimuttīnampi vasenettha atthaṃ saṃvaṇṇenti. Vimuttiñāṇadassanampi ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. Iti imesaṃ sīlādīnaṃ saddhiṃ sandassanādividhinā anekākāravokāraānisaṃsavibhāvanavasena ceva tappaṭipakkhānaṃ dussīlyādīnaṃ ādīnavavibhāvanavasena ca pavattā kathā, tappaṭisaṃyuttā kathā vā sīlādikathā nāma.

Ettha ca ‘‘attanā ca appiccho hoti, appiccha kathañca paresaṃ kattā’’ti (ma. ni. 1.252; a. ni. 10.70) ‘‘santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’’ti (saṃ. ni. 2.144; cūḷani. khaggavisāṇapucchāniddeso 128) ca ādivacanato sayañca appicchatādiguṇasamannāgatena paresampi tadatthāya hitajjhāsayena pavattetabbā tathārūpī kathā. Yā idha abhisallekhikādibhāvena visesetvā vuttā appicchakathādīti veditabbā. Kārakasseva hi kathā visesato adhippetatthasādhinī. Tathā hi vakkhati – ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ…pe… akasiralābhī’’ti (a. ni. 

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这样所说的不适宜的在家杂，以及与同梵行者生起烦恼因缘的杂，舍弃一切那些，对轮回更坚固的厌离行相有强烈怖畏想，对身体有厌恶想，对一切不善以惭愧为先，在一切行为中有念正知，使这一切现起，如莲叶上水珠般于一切处不执著，这以违背一切杂为不杂，与此相应之论为不杂论。
"精进发起论"中，精进是英雄的状态或行为，或以方法应激发、应运转为精进，精进且是为断不善法、为具足善法而发起为精进发起。它有身和心二种，有发起界、出离界、勤奋界三种，依正勤有四种。所有这些，比丘不让行走时生起的烦恼达到站立，不让站立时生起的达到坐，不让坐时生起的达到卧，就在那里像以山羊脚杖压制黑蛇般，像以利剑砍敌人的颈部般，不让抬头而以精进力制伏，如是他的精进发起应以精进已发起者的方式了知，与此相应之论为精进发起论。
在"戒论"等中，戒有世间、出世间二种。其中世间为别解脱防护等四清净戒。出世间为道戒和果戒。定也如是。作为观的基础的八等至俱有近行为世间定，与道相应的此中称为出世间定。慧也如是。世间的闻所成、思所成、与禅那相应的和观智。此中特别应取观慧。出世间的道慧和果慧。解脱是圣果解脱和涅槃。其他人也依暂时、镇伏、断除解脱解释此中的义。解脱智见是十九种省察智。如是这些戒等，以显示等方式、以显示多方面功德利益方式及以显示与破戒等对立的过患方式而转起的论，或与此相应之论称为戒等论。
此中因"自己少欲，且为他人说少欲论"和"对任何衣知足，且赞叹对任何衣知足"等语，自己具足少欲等功德，为他人利益的希望而转起如是之论。这里以能严厉等性而特别说的应知为少欲论等。因为唯有实行者的论特别能成就所欲义。如是将说："墨奇耶，这是持善知识的比丘所期待的...无难得到"。

9.3).

Evarūpiyāti īdisāya yathāvuttāya. Nikāmalābhīti yathicchitalābhī yathārucilābhī, sabbakālaṃ imaṃ kathaṃ sotuṃ vicāretuñca yathāsukhaṃ labhanto. Akicchalābhīti nidukkhalābhī. Akasiralābhīti vipulalābhī.

Āraddhavīriyoti paggahitavīriyo. Akusalānaṃ dhammānaṃ pahānāyāti akosallasambhūtaṭṭhena akusalānaṃ pāpadhammānaṃ pajahanatthāya. Kusalānaṃ dhammānanti kucchitānaṃ salanādiatthena anavajjaṭṭhena ca kusalānaṃ sahavipassanānaṃ maggaphaladhammānaṃ. Upasampadāyāti sampādanāya attano santāne uppādanāya. Thāmavāti ussoḷhisaṅkhātena vīriyathāmena samannāgato. Daḷhaparakkamoti thiraparakkamo asithilavīriyo. Anikkhittadhuroti anorohitadhuro anosakkavīriyo.

Paññavāti vipassanāpaññāya paññavā. Udayatthagāminiyāti pañcannaṃ khandhānaṃ udayañca vayañca paṭivijjhantiyā. Ariyāyāti vikkhambhanavasena kilesehi ārakā dūre ṭhitāya niddosāya. Nibbedhikāyāti nibbedhabhāgiyāya. Sammā dukkhakkhayagāminiyāti vaṭṭadukkhassa khepanato ‘‘dukkhakkhayo’’ti laddhanāmaṃ ariyamaggaṃ sammā hetunā nayena gacchantiyā. Imesu ca pana pañcasu dhammesu sīlaṃ vīriyaṃ paññā ca yogino ajjhattikaṃ aṅgaṃ, itaradvayaṃ bāhiraṃ aṅgaṃ. Tatthāpi kalyāṇamittasannissayeneva sesaṃ catubbidhaṃ ijjhati, kalyāṇamittassevettha bahukārataṃ dassento satthā ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkha’’ntiādinā desanaṃ vaḍḍhesi. Tattha pāṭikaṅkhanti ekaṃsena icchitabbaṃ, avassaṃbhāvīti attho. Yanti kiriyāparāmasanaṃ . Idaṃ vuttaṃ hoti – ‘‘sīlavā bhavissatī’’ti ettha yadetaṃ kalyāṇamittassa bhikkhuno sīlavantatāya bhavanaṃ sīlasampannattaṃ, tassa bhikkhuno sīlasampannattā etaṃ tassa pāṭikaṅkhaṃ, avassaṃbhāvī ekaṃseneva tassa tattha niyojanatoti adhippāyo. Pātimokkhasaṃvarasaṃvuto viharatītiādīsupi eseva nayo.

Evaṃ bhagavā sadevake loke uttamakalyāṇamittasaṅkhātassa attano vacanaṃ anādiyitvā taṃ vanasaṇḍaṃ pavisitvā tādisaṃ vippakāraṃ pattassa āyasmato meghiyassa kalyāṇamittatādinā sakalaṃ sāsanasampadaṃ dassetvā idānissa tattha ādarajātassa pubbe yehi kāmavitakkādīhi upaddutattā kammaṭṭhānaṃ na sampajjati, tassa tesaṃ ujuvipaccanīkabhūtattā ca bhāvanānayaṃ pakāsetvā tato paraṃ arahattassa kammaṭṭhānaṃ ācikkhanto ‘‘tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā’’tiādimāha. Tattha tenāti evaṃ kalyāṇamittasannissayena yathāvuttasīlādiguṇasamannāgatena. Tenevāha ‘‘imesu pañcasu dhammesu patiṭṭhāyā’’ti. Uttarīti āraddhataruṇavipassanassa rāgādiparissayā ce uppajjeyyuṃ, tesaṃ visodhanatthaṃ tato uddhaṃ cattāro dhammā bhāvetabbā uppādetabbā vaḍḍhetabbā ca.


我来帮您直译这段巴利文：
"如是"即如此所说的。"随欲得到"即随所欲得到、随所喜得到，一切时得以随意听闻、思维此论。"无艰得到"即无苦得到。"无难得到"即广大得到。
"已发起精进"即已策励精进。"为断不善法"即为了断除以非善巧生起义为不善的恶法。"善法"即以厌恶、动摇等义和无过义为善的俱观的道果法。"为具足"即为成就、为在自相续中生起。"有力"即具足被称为勇猛的精进力。"坚固精进"即坚定精进、不懈怠精进。"不舍重担"即不放下重担、不退缩精进。
"有慧"即以观慧有慧。"通达生灭"即通达五蕴的生和灭。"圣"即以镇伏而远离、远住烦恼的无过。"通达"即属于通达分。"正趣苦灭"即因灭尽轮回苦而得名"苦灭"的圣道，以正因、正理而趣向。在这五法中，戒、精进、慧是修行者的内分，其余二者是外分。其中也依止善知识而其余四种成就，老师显示在此善知识的多所作为而以"墨奇耶，这是持善知识的比丘所期待的"等增长开示。其中"所期待的"即应一向希求的，意为必定发生。"那"指代行为。这说的是："将有戒"，这善知识比丘成为有戒、具足戒，对那比丘具足戒为他所期待的，意图是必定发生、必定导向那里。在"住于防护别解脱律仪"等中也是此理。
如是世尊[说]在天人世间不接受称为最上善知识的自己的话而进入那林丛，遭遇如是变异的具寿墨奇耶，以善知识性等显示整个教法圆满，现在他对此生起恭敬，因先前为欲寻等所恼害而业处不成就，因它们[善知识性等]是那些[欲寻等]的正对治，显示修习方法，此后宣说阿罗汉的业处说"墨奇耶，那比丘安立于这五法后，更上当修习四法"等。其中"那"即如是依止善知识而具足如所说戒等功德。因此说"安立于这五法"。"更上"即如果已开始初观者生起贪等危难，为清净它们，从那之上当修习、当生起、当增长四法。


Asubhāti ekādasasu asubhakammaṭṭhānesu yathārahaṃ yattha katthaci asubhabhāvanā. Rāgassa pahānāyāti kāmarāgassa pajahanatthāya. Ayamattho sālilāvakopamāya vibhāvetabbo. Evaṃbhūtaṃ bhāvanāvidhiṃ sandhāya vuttaṃ – ‘‘asubhā bhāvetabbā rāgassa pahānāyā’’ti. Mettāti mettākammaṭṭhānaṃ. Byāpādassa pahānāyāti vuttanayeneva uppannassa kopassa pajahanatthāya. Ānāpānassatīti soḷasavatthukā ānāpānassati. Vitakkupacchedāyāti vuttanayeneva uppannānaṃ vitakkānaṃ pacchedanatthāya. Asmimānasamugghātāyāti ‘‘asmī’’ti uppajjanakassa navavidhassa mānassa samucchedanatthāya.

Aniccasaññinoti hutvā abhāvato udayabbayavantato pabhaṅguto tāvakālikato niccappaṭikkhepato ca ‘‘sabbe saṅkhārā aniccā’’ti (dha. pa. 277; cūḷani. hemakamāṇavapucchāniddeso 56) pavattaaniccānupassanāvasena aniccasaññino. Anattasaññā saṇṭhātīti asārakato avasavattanato parato rittato tucchato suññato ca ‘‘sabbe dhammā anattā’’ti (dha. pa. 279; cūḷani. hemakamāṇavapucchāniddeso 56) evaṃ pavattaanattānupassanāsaṅkhātā anattasaññā citte saṇṭhahati atidaḷhaṃ patiṭṭhahati. Aniccalakkhaṇe hi diṭṭhe anattalakkhaṇaṃ diṭṭhameva hoti. Tīsu lakkhaṇesu hi ekasmiṃ diṭṭhe itaradvayaṃ diṭṭhameva hoti. Tena vuttaṃ ‘‘aniccasaññino, meghiya, anattasaññā saṇṭhātī’’ti. Anattalakkhaṇe sudiṭṭhe ‘‘asmī’’ti uppajjanakamāno suppajahova hotīti āha ‘‘anattasaññī asmimānasamugghātaṃ pāpuṇātī’’ti. Diṭṭheva dhamme nibbānanti diṭṭheva dhamme imasmiṃyeva attabhāve apaccayaparinibbānaṃ pāpuṇāti. Ayamettha saṅkhepo, vitthārato pana asubhādibhāvanānayo visuddhimagge vuttanayena veditabbo.

Meghiyasuttavaṇṇanā niṭṭhitā.

4-5. Nandakasuttādivaṇṇanā

4-5. Catutthe āgamayamānoti olokayamāno, buddho sahasā apavisitvā yāva sā kathā niṭṭhāti, tāva aṭṭhāsīti attho. Tenāha ‘‘idamavocāti idaṃ kathāvasānaṃ udikkhamāno’’ti. Aniccadukkhādivasena sabbadhammasantīraṇaṃ adhipaññāvipassanāti āha ‘‘saṅkhārapariggahavipassanāñāṇassā’’ti. Mānasanti rāgopi cittampi arahattampi. ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) ettha rāgo mānasaṃ. ‘‘Cittaṃ mano mānasa’’nti (dha. sa. 6) ettha cittaṃ. ‘‘Appattamānaso sekho, kālaṃ kayirā jane sutā’’ti (saṃ. ni. 1.159) ettha arahattaṃ. Idhāpi arahattameva adhippetaṃ. Tenāha ‘‘appattamānasāti appattaarahattā’’ti. Appattaṃ mānasaṃ arahattaṃ etehīti appattamānasā. Idāni cittapariyāyameva mānasasaddaṃ sandhāyāha ‘‘arahattaṃ vā’’tiādi. Pañcamaṃ suviññeyyameva.

Nandakasuttādivaṇṇanā niṭṭhitā.

6. Sevanāsuttavaṇṇanā



我来帮您直译这段巴利文：
"不净"即在十一种不净业处中随宜在任何处的不净修习。"为断贪"即为断除欲贪。此义应以沙鱼喻来显示。针对如是修习方法说："应修习不净以断贪"。"慈"即慈业处。"为断嗔恚"即为断除如所说方式生起的忿怒。"入出息念"即十六事入出息念。"为断除寻"即为切断如所说方式生起的诸寻。"为根除我慢"即为彻底断除生起的"我是"的九种慢。
"无常想者"即以生而无、有生灭、破坏、暂时、否定常等，以"一切行无常"而转起无常随观方式为无常想者。"无我想确立"即以无实质、不自在、他性、空虚、空无等，以"一切法无我"如是转起称为无我随观的无我想在心中确立、极为安住。因为见到无常相时即已见到无我相。因为在三相中见到一个时其余二者即已见到。因此说"墨奇耶，无常想者的无我想确立"。当善见无我相时生起的"我是"慢善断，因此说"无我想者达到我慢根除"。"于现法证涅槃"即于现法、于此身证得无因般涅槃。这是此中的略说，详细的不净等修习方法则应依清净道论所说方式了知。
墨奇耶经注释结束。
第四、五.难陀迦经等注释
四、五.第四中"等待"即观察，佛不突然进入，直到那话结束而站立的意思。因此说"说此即等待此话结束"。以无常、苦等[观察]一切法的决择为增上慧观，因此说"对诸行摄持的观智"。"意"为贪、心、阿罗汉果。"空中行的罗网，此意而行"中意为贪。"心、意、意处"中为心。"未达意的有学，闻此人应死"中为阿罗汉果。此中也是指阿罗汉果。因此说"未达意即未达阿罗汉果"。未达意即阿罗汉果者为未达意。现在关于心的同义词意字说"阿罗汉果"等。第五容易理解。
难陀迦经等注释结束。
第六.亲近经注释

6. Chaṭṭhe jīvitasambhārāti jīvitappavattiyā sambhārā paccayā. Samudānetabbāti sammā ñāyena anavajjauñchācariyādinā uddhamuddhamānetabbā pāpuṇitabbā. Te pana samudānitā samāhatā nāma hontīti āha ‘‘samāharitabbā’’ti. Dukkhena uppajjantīti sulabhuppādā na honti. Etena gocaraasappāyādibhāvaṃ dasseti. Rattibhāgaṃ vā divasabhāgaṃ vāti bhummatthe upayogavacananti āha ‘‘rattikoṭṭhāse vā divasakoṭṭhāse vā’’ti. Rattiṃyeva pakkamitabbaṃ samaṇadhammassa tattha anipphajjanato. Saṅkhāpīti ‘‘yadatthamahaṃ pabbajito, na metaṃ idha nipphajjati, cīvarādi pana samudāgacchati, nāhaṃ tadatthaṃ pabbajito, kiṃ me idha vāsenā’’ti paṭisaṅkhāyapi. Tenāha ‘‘sāmaññatthassa bhāvanāpāripūriagamanaṃ jānitvā’’ti. Anantaravāre saṅkhāpīti samaṇadhammassa nipphajjanabhāvaṃ jānitvā. So puggalo anāpucchā pakkamitabbaṃ, nānubandhitabboti ‘‘so puggalo’’ti padassa ‘‘nānubandhitabbo’’ti iminā sambandho. Yassa yena hi sambandho, dūraṭṭhenapi so bhavati. Taṃ puggalanti so puggaloti paccattavacanaṃ upayogavasena pariṇāmetvā taṃ puggalaṃ anāpucchā pakkamitabbanti attho. Atthavasena hi vibhattipariṇāmoti. Āpucchā pakkamitabbanti ca kataññukataveditāya niyojanaṃ. Evarūpoti yaṃ nissāya bhikkhuno guṇehi vuddhiyeva pāṭikaṅkhā, paccayehi na parissayo, evarūpo daṇḍakammādīhi niggaṇhāti cepi, na pariccajitabboti dasseti ‘‘sacepī’’tiādinā.

Sevanāsuttavaṇṇanā niṭṭhitā.

7-10. Sutavāsuttādivaṇṇanā

7-10. Sattame abhabbo khīṇāsavo bhikkhu sañcicca pāṇantiādi desanāsīsameva, sotāpannādayopi pana abhabbāva, puthujjanakhīṇāsavānaṃ nindāpasaṃsatthampi evaṃ vuttaṃ. Puthujjano nāma gārayho mātughātādīni karoti, khīṇāsavo pana pāsaṃso kunthakipillikaghātādīnipi na karotīti. Sannidhikārakaṃ kāme paribhuñjitunti yathā gihibhūto sannidhiṃ katvā vatthukāme paribhuñjati, evaṃ tilataṇḍulasappinavanītādīni sannidhiṃ katvā idāni paribhuñjituṃ abhabboti attho. Vatthukāme pana nidahitvā paribhuñjantā tannissitaṃ kilesakāmampi nidahitvā paribhuñjanti nāmāti āha ‘‘vatthukāmakilesakāme’’ti. Nanu ca khīṇāsavasseva vasanaṭṭhāne tilataṇḍulādayo paññāyantīti? Na pana te attano atthāya nidhenti, aphāsukapabbajitādīnaṃ atthāya nidhenti. Anāgāmissa kathanti? Tassapi pañca kāmaguṇā sabbasova pahīnā, dhammena pana laddhaṃ vicāretvā paribhuñjati. Akappiyakāmaguṇe sandhāyetaṃ vuttaṃ, na mañcapīṭhaattharaṇapāvuraṇādisannissitaṃ. Seyyāthāpi pubbe agāriyabhūtoti yathā pubbe gihibhūto paribhuñjati, evaṃ paribhuñjituṃ abhabbo. Agāramajjhe vasantā hi sotāpannādayo yāvajīvaṃ gihibyañjanena tiṭṭhanti. Khīṇāsavo pana arahattaṃ patvāva manussabhūto parinibbāti vā pabbajati vā. Cātumahārājikādīsu kāmāvacaradevesu muhuttampi na tiṭṭhati. Kasmā? Vivekaṭṭhānassa abhāvā. Bhummadevattabhāve pana ṭhito arahattaṃ patvāpi tiṭṭhati vivekaṭṭhānasambhavā. Aṭṭhamādīni uttānatthāneva.

Sutavāsuttādivaṇṇanā niṭṭhitā.

Sambodhivaggavaṇṇanā niṭṭhitā.

2. Sīhanādavaggo

1. Sīhanādasuttavaṇṇanā



我来帮您直译这段巴利文：
第六.在第六中"活命资具"即活命转起的资具、因缘。"应集起"即应以正理、以无过的拾穗行等向上向上带来、获得。它们被集起称为已集聚，因此说"应集聚"。"以苦而生"即不易生起。以此显示行境不适宜等性。"夜分或日分"为处格的对格语，因此说"夜分或日分中"。应在夜间离开，因为那里沙门法不成就。"思维"即"我为此目的出家，此在这里不成就，而衣等得到，我不是为此而出家，我住此何用"而思维。因此说"知道圆满修习沙门义不能达到"。在下一段中"思维"即知道沙门法成就。那人应不告而去，不应追随，"那人"一词与"不应追随"相连。因为凡有连结，即使远处也成。"其人"即"那人"，把主格变成对格，意为应不告其人而去。因为依义变格。"告而去"是促使知恩报恩。"如是"以"若"等显示依止他比丘只能期待功德增长，资具无危难，即使以罚羯磨等制裁，也不应舍弃。
亲近经注释结束。
第七至十.闻经等注释
七至十.第七中"漏尽比丘不可能故意断生命"等只是教说的主题，须陀洹等也是不可能的，为呵责凡夫、赞叹漏尽者而如是说。因为凡夫为可呵责者做杀母等事，而漏尽者为可赞叹者连杀蚂蚁等也不做。"储存而受用欲"意为如在家者储存而受用事欲，如是不可能储存胡麻、米、酥油等而现在受用。储存事欲而受用者也称为储存而受用依此的烦恼欲，因此说"事欲烦恼欲"。难道漏尽者的住处不见胡麻米等吗？他们不为自己储存，为病比丘等储存。阿那含如何？他已完全断除五欲功德，但如法获得的[资具]思择而受用。这是就不适欲功德而说，不是依床座、覆具、被褥等。"如先前在家时"即如先前在家者受用，如是不可能受用。因为居住在家的须陀洹等终生保持在家相。但漏尽者得阿罗汉时,作为人要么般涅槃要么出家。在四大王天等欲界天中一刹那也不住。为什么？因为没有独处处。但在地居天身中得阿罗汉也住，因为有独处处。第八等义明显。
闻经等注释结束。
菩提品注释结束。
第二.狮子吼品
第一.狮子吼经注释

11. Dutiyassa paṭhame avāpurenti vivaranti dvāraṃ etenāti avāpuraṇaṃ. Rajaṃ haranti etenāti rajoharaṇaṃ. Kaḷopihatthoti vilīvamayabhājanahattho, ‘‘cammamayabhājanahattho’’ti ca vadanti. Chinnāni visāṇāni etassāti chinnavisāṇo, usabho ca so chinnavisāṇo cāti usabhachinnavisāṇo. Visesanaparoyaṃ samāso. Ahikuṇapena vātiādi atijegucchappaṭikūlakuṇapadassanatthaṃ vuttaṃ. Kaṇṭhe āsattenāti kenacideva paccatthikena ānetvā kaṇṭhe baddhena, omukkenāti attho. Aṭṭo āturo duggandhapīḷāya pīḷito. Accayassa paṭiggaṇhanaṃ vā adhivāsanaṃ. Evañhi so kāraṇe desiyamāne tato vigato nāma hoti. Tenāha ‘‘paṭiggaṇhatūti khamatū’’ti. Sesamettha suviññeyyameva.

Sīhanādasuttavaṇṇanā niṭṭhitā.

2. Saupādisesasuttavaṇṇanā

12. Dutiye bhavassa appamattakatā nāma ittarakālatāyāti āha ‘‘accharāsaṅghātamattampī’’ti.

Saupādisesasuttavaṇṇanā niṭṭhitā.

3. Koṭṭhikasuttavaṇṇanā

13. Tatiye diṭṭhadhammo vuccati paccakkhabhūto attabhāvo, tasmiṃ veditabbaṃ phalaṃ diṭṭhadhammavedanīyaṃ. Tenāha ‘‘imasmiṃyeva attabhāve’’ti. Catuppañcakkhandhaphalatāya saññābhavūpagaṃ kammaṃ bahuvedanīyaṃ. Ekakkhandhaphalattā asaññābhavūpagaṃ kammaṃ ‘‘appavedanīya’’nti vuttaṃ. Keci pana ‘‘arūpāvacarakammaṃ bahukālaṃ veditabbaphalattā bahuvedanīyaṃ, itaraṃ appavedanīyaṃ. Rūpārūpāvacarakammaṃ vā bahuvedanīyaṃ, parittaṃ kammaṃ appavedanīya’’nti vadanti. Vedanīyanti paccayantarasamavāye vipākuppādanasamatthaṃ, na āraddhavipākameva. Avedanīyanti paccayavekallena vipaccituṃ asamatthaṃ ahosikammādibhedaṃ.

Koṭṭhikasuttavaṇṇanā niṭṭhitā.

4. Samiddhisuttavaṇṇanā

14. Catutthe samiddhīti therassa kira attabhāvo samiddho abhirūpo pāsādiko, tasmā samiddhītveva saṅkhāto. Tenāha ‘‘attabhāvasamiddhatāyā’’tiādi. Rūpadhātuādīsūti ādi-saddena saddadhātuādiṃ saṅgaṇhāti.

Samiddhisuttavaṇṇanā niṭṭhitā.

5-9. Gaṇḍasuttādivaṇṇanā

15-19. Pañcame mātāpettikasambhavassāti mātito ca pitito ca nibbattena mātāpettikena sukkasoṇitena sambhūtassa. Ucchādanadhammassāti ucchādetabbasabhāvassa. Parimaddanadhammassāti parimadditabbasabhāvassa. Ettha ca odanakummāsūpacayaucchādanapadehi vaḍḍhi kathitā, aniccabhedanaviddhaṃsanapadehi hāni. Purimehi vā samudayo, pacchimehi atthaṅgamoti evaṃ cātumahābhūtikassa kāyassa vaḍḍhiparihāninibbattibhedā dassitā. Sesaṃ suviññeyyameva. Chaṭṭhādīni uttānatthāni.

Gaṇḍasuttādivaṇṇanā niṭṭhitā.

10. Velāmasuttavaṇṇanā



我来帮您直译这段巴利文：
十一.第二品第一中"开户"即以此开启开门。"除尘"即以此除去尘埃。"手持篮"即手持竹制容器，也有说"手持皮制容器"。"断角的公牛"即此断了角，公牛且是断角的为断角公牛。这是限定复合词。"以蛇尸体"等为显示极为可厌恶的尸体而说。"在颈上缠着"即被某敌人带来绑在颈上，已被解开的意思。"苦恼"即被臭气所苦。"忍受"是接受过失或容忍。因为如是在说明理由时，称为从那里离去。因此说"接受即宽恕"。此中其余容易理解。
狮子吼经注释结束。
第二.有余经注释
十二.第二中有的微少性即为短暂性，因此说"乃至一弹指顷"。
有余经注释结束。
第三.拘絺迦经注释
十三.第三中"现法"说是现见的自己，在其中应感受的果为现法所受。因此说"在此身中"。因为成为四五蕴的果，所以趣向有想有的业为多受。因为只成为一蕴的果，所以说趣向无想有的业为"少受"。有些人说"无色界业因为长时受果为多受，其他为少受。或者色无色界业为多受，有限业为少受"。"应受"即在其他因缘和合时有能力生起果报，不仅是已开始的果报。"不受"即因缘缺乏而不能成熟,成为已作业等差别。
拘絺迦经注释结束。
第四.三弥提经注释
十四.第四中"三弥提"，据说长老的身体丰满美好端正，因此称为三弥提。因此说"因身体丰满"等。"色界等"中等字摄集声界等。
三弥提经注释结束。
第五至九.疮经等注释
十五至十九.第五中"父母所生"即由母与父所生的父母的精血所生。"应涂抹性"即应被涂抹的自性。"应按摩性"即应被按摩的自性。此中以饭团增长、涂抹句说增长，以无常破坏毁灭句说减少。或以前者说集,以后者说灭，如是显示四大所成身的增长、损减、生起、破坏。其余容易理解。第六等义明显。
疮经等注释结束。
第十.毗罗摩经注释

20. Dasame sakuṇḍakabhattanti sakuṇḍakaṃ uttaṇḍulabhattaṃ. Parittehi sakuṇḍehi taṇḍulehipi saddhiṃ vipakkabhattaṃ uttaṇḍulameva hoti. Biḷaṅgaṃ vuccati āranāḷaṃ, biḷaṅgato nibbattanato tadeva kañjiyato jātanti kañjiyaṃ, taṃ dutiyaṃ etassāti biḷaṅgadutiyaṃ, taṃ kañjiyadutiyanti vuttaṃ. Asakkaritvāti deyyadhammampi puggalampi asakkaritvā. Deyyadhammassa asakkaraṇaṃ asampannakāro, puggalassa asakkaraṇaṃ agarukaraṇaṃ. Deyyadhammaṃ asakkaronto hi uttaṇḍulādidosasamannāgataṃ āhāraṃ deti, na sampannaṃ karoti. Puggalaṃ asakkaronto nisīdanaṭṭhānaṃ asammajjitvā yattha tattha vā nisīdāpetvā yaṃ vā taṃ vā dārakaṃ pesetvā deti. Acittīkatvāti na cittiṃ katvā, na pūjetvāti attho. Pūjento hi pūjetabbavatthuṃ citte ṭhapeti, na tato bahi karoti. Cittaṃ vā acchariyaṃ katvā paṭipatti cittīkaraṇaṃ sambhāvanakiriyā, tappaṭikkhepato acittīkaraṇaṃ asambhāvanakiriyā. Apaviddhanti ucchiṭṭhādichaḍḍanīyadhammaṃ viya avakhittakaṃ. Yo hi chaḍḍetukāmo hutvā rogino sarīre odanādīni majjitvā vammike rogaṃ pakkhipanto viya deti, ayaṃ apaviddhaṃ deti nāma. Anāgamanadiṭṭhikoti ‘‘addhā imassa dānassa phalaṃ mama āgacchatī’’ti evaṃ yassa kammassakatadiṭṭhi atthi, so āgamanadiṭṭhiko. Ayaṃ pana na tādisoti anāgamanadiṭṭhiko, phalaṃ pāṭikaṅkhaṃ hutvā na detīti attho. Tenāha ‘‘na kammañca phalañca saddahitvā detī’’ti.

Velāmoti ettha mā-saddo paṭisedhavacano. Jātigottarūpabhogādiguṇānaṃ velā mariyādā natthi etasminti velāmo. Atha vā yathāvuttaguṇānaṃ velā mariyādā amati osānaṃ gacchati etasminti velāmo, velaṃ vā mariyādaṃ amati gacchati atikkamatīti velāmo. Tenāha ‘‘jātigotta…pe… evaṃladdhanāmo’’ti. Dīyatīti dānaṃ, dānavatthu. Taṃ aggīyati nissajjīyati etthāti dānaggaṃ. Dānaṃ vā gaṇhanti etthāti dānaggaṃ, evaṃ bhattaggaṃ, parivesanaṭṭhānaṃ. Dukūlasandanānīti rajatabhājanādinissite dukūle khīrassa sandanaṃ etesanti dukūlasandanāni. Kaṃsūpadhāraṇānīti rajatamayadohabhājanāni. Tenāha ‘‘rajatamayakhīrapaṭicchakānī’’ti. Rajatamayāni khīrapaṭicchakāni khīrapaṭiggahabhājanāni etesanti rajatamayakhīrapaṭicchakāni. Sodheyyāti mahapphalabhāvakaraṇena visodheyya. Mahapphalabhāvappattiyā hi dakkhiṇā visujjhati nāma.

Maggenāgataṃ anivattanasaraṇanti iminā lokuttarasaraṇagamanaṃ dīpeti. Aparetiādinā lokiyasaraṇagamanaṃ vuttaṃ. Saraṇaṃ nāma tiṇṇaṃ ratanānaṃ jīvitapariccāgamayaṃ puññaṃ sabbasampattiṃ deti, tasmā mahapphalataranti adhippāyo. Idañca – ‘‘sace tvaṃ yathā gahitaṃ saraṇaṃ na bhindissasi, evāhaṃ taṃ māremī’’ti yadipi koci tiṇhena satthena jīvitā voropeyya, tathāpi ‘‘nevāhaṃ buddhaṃ na buddhoti, dhammaṃ na dhammoti, saṅghaṃ na saṅghoti vadāmī’’ti daḷhataraṃ katvā gahitassa vasena vuttaṃ. Maggenāgatanti lokuttarasīlaṃ sandhāya vadati. Aparetiādinā pana lokiyasīlaṃ vuttaṃ. Sabbesaṃ sattānaṃ jīvitadānādinihitadaṇḍatāya sakalalokiyalokuttaraguṇādhiṭṭhānato cassa mahapphalamahānisaṃsatā veditabbā.


我来帮您直译这段巴利文：
二十.第十中"碎米饭"即剩余的未捣碎的米饭。以少量碎米与之共同的已煮熟的饭仍为未捣碎的米饭。"波罗卡"称为稻米汤，因为从波罗卡生出，从彼处生出的稻米汤即为稻米汤。这是第二个稻米汤，称为与稻米汤在一起。"不恭敬地"即不恭敬供养物品和人。对供养物品不恭敬是未圆满制作，对人不恭敬是不重视。因为不恭敬供养物品者给带有未捣碎米等过失的饮食，不使其圆满。不恭敬对待人者未清扫坐处，或在任何处坐，或派遣某个小孩给予。"不作意"即不作意，不供养的意思。供养时在心中安置应供养的对象，不在外。或作意为奇异，不作意为不承认。"不弃舍"即如弃舍剩余物一般不被抛弃。若有人希望丢弃，在病人身上涂抹饭等如投入蚁丘般给予，这称为给予弃舍物。"非来向见解"即"确实此布施的果报将来到我处"，具有业力自性见者为来向见解者。此人非如是，为非来向见解者，意即希望得果而给予。因此说"不相信业与果而给予"。
"毗罗摩"中"摩"字为否定词。无种姓、容貌、享受等德的界限，为毗罗摩。或者如上述德的界限到达极限，为毗罗摩。或者超越界限，为毗罗摩。因此说"种姓等如是得名"。"给予"即布施，布施对象。在此被尊重，被放弃，为布施顶。或在此获得布施，如饭顶，为供养处。"细棉布容器"即在银器等依处的细棉布中盛乳。"铜容器盛置"即银制盛乳器。因此说"银制盛乳器"。银制盛乳器即盛乳接受器。"应净化"即以大果德使之清净。因为以获得大果德，布施得以清净。
"经路而来不返回者"以此显示出世间归依行。以"其他"等说明世间归依行。归依即三宝的舍命德能给予一切财富，因此意在最大果报。此即"若汝不破坏如是受持的归依，我将杀汝"，纵使有人以利刃断其生命，然而"我不说非佛非佛，非法非法，非僧非僧"，以坚定所受持为依据而说。"经路而来"是指出世间戒。以"其他"等说明世间戒。因为所有有情舍命等置于刀下，以一切世间出世间功德为依，其大果大利应当了知。


Upasiṅghanamattanti ghāyanamattaṃ. Gaddohanamattanti pāṭhantare godohanamattaṃ kālanti attho. So ca na sakalo godohanakkhaṇo adhippetoti dassetuṃ ‘‘gāviyā ekavāraṃ thanaañchanamatta’’nti attho vutto. Añchanamattanti ākaḍḍhanamattaṃ. Gāviyā thanaṃ gahetvā ekakhīrabinduduhanakālamattampi gadduhanamattanti vadanti. Ettakampi hi kālaṃ yo vasanagabbhapariveṇavihārūpacāraparicchedena vā aparimāṇāsu lokadhātūsu sabbasatte hitapharaṇaṃ mettacittaṃ bhāvetuṃ sakkoti. Idaṃ tato yathāvuttadānādito mahapphalataraṃ.

Velāmasuttavaṇṇanā niṭṭhitā.

Sīhanādavaggavaṇṇanā niṭṭhitā.

3. Sattāvāsavaggo

1. Tiṭhānasuttavaṇṇanā

21. Tatiyassa paṭhame amamāti vatthābharaṇapānabhojanādīsupi mamattavirahitā. Apariggahāti itthipariggahena apariggahā. Tesaṃ kira ‘‘ayaṃ mayhaṃ bhariyā’’ti mamattaṃ na hoti, mātaraṃ vā bhaginiṃ vā disvā chandarāgo na uppajjati. Dhammatāsiddhassa sīlassa ānubhāvena putte diṭṭhamatte eva mātuthanato thaññaṃ paggharati, tena saññāṇena nesaṃ mātari puttassa mātusaññā, mātu ca putte puttasaññā paccupaṭṭhitāti keci.

Apicettha (sārattha. ṭī. 

我来帮您直译这段巴利文：
"仅闻香"即仅嗅。"挤奶时"在另一个读本中意为挤牛奶时。为了显示不是指整个挤奶时间，说明为"一次拉牛奶之时"。"拉时"即牵引时。说挤奶时即抓住牛奶头挤出一滴奶的时间。若有人在这点时间内，能以住房、庭院、寺院、行境界限或在无量世界中对一切众生修习慈心遍满利益。这比如上所说的布施等更有大果。
毗罗摩经注释结束。
狮子吼品注释结束。
第三.有情居品
第一.三处经注释
二十一.第三品第一中"无我所"即于衣服、装饰品、饮食等无我所执着。"无摄受"即以女人摄受而无摄受。据说他们没有"这是我的妻子"的执着，见到母亲或姐妹不生起贪欲。由法性成就戒的威力,见到孩子时即从母亲乳房流出乳汁,以此为标志,他们对母亲生起母亲想,母亲对孩子生起孩子想,有些人[这样说]。
此中再者(精要义复注。;

1.1 verañjakaṇḍavaṇṇanā) uttarakurukānaṃ puññānubhāvasiddho ayampi viseso veditabbo. Tattha kira tesu tesu padesesu ghananicitapattasañchannasākhāpasākhā kūṭāgārasamā manoramā rukkhā tesaṃ manussānaṃ nivesanakiccaṃ sādhenti. Yattha sukhaṃ nivasanti, aññepi tattha rukkhā sujātā sabbadāpi pupphitaggā tiṭṭhanti. Jalāsayāpi vikasitakamalakuvalayapuṇḍarīkasogandhikādipupphasañchannā sabbakālaṃ paramasugandhaṃ samantato pavāyantā tiṭṭhanti. Sarīrampi tesaṃ atidīghādidosarahitaṃ ārohapariṇāhasampannaṃ jarāya anabhibhūtattā valitapalitādidosavirahitaṃ yāvatāyukaṃ aparikkhīṇajavabalaparakkamasobhameva hutvā tiṭṭhati. Anuṭṭhānaphalūpajīvitāya na ca nesaṃ kasivaṇijjādivasena āhārapariyeṭṭhivasena dukkhaṃ atthi, tato eva na dāsadāsikammakarādipariggaho atthi, na ca tattha sītuṇhaḍaṃsamakasavātātapasarīsapavāḷādiparissayo atthi. Yathā nāmettha gimhānaṃ pacchime māse paccūsavelāyaṃ samasītuṇho utu hoti, evameva sabbakālaṃ tattha samasītuṇhova utu hoti, na ca nesaṃ koci upaghāto vihesā vā uppajjati. Akaṭṭhapākimeva sāliṃ akaṇaṃ athusaṃ suddhaṃ sugandhaṃ taṇḍulapphalaṃ paribhuñjanti. Taṃ bhuñjantānaṃ nesaṃ kuṭṭhaṃ, gaṇḍo, kilāso, soso, kāso, sāso, apamāro, jaroti evamādiko na koci rogo uppajjati, na ca te khujjā vā vāmanā vā kāṇā vā kuṇī vā khañjā vā pakkhahatā vā vikalaṅgā vā vikalindriyā vā honti.

Itthiyopi tattha nātidīghā, nātirassā, nātikisā, nātithūlā, nātikāḷā, naccodātā, sobhaggappattarūpā honti. Tathā hi dīghaṅgulī, tambanakhā, alambathanā, tanumajjhā, puṇṇacandamukhī, visālakkhī, mudugattā, sahitorū, odātadantā, gambhīranābhī, tanujaṅghā, dīghanīlavellitakesī, puthulasussoṇī, nātilomā, nālomā, subhagā, utusukhasamphassā, saṇhā, sakhilā, sukhasambhāsā, nānābharaṇavibhūsitā vicaranti. Sabbadāpi soḷasavassuddesikā viya honti, purisā ca pañcavīsativassuddesikā viya. Na puttadāresu rajjanti. Ayaṃ tattha dhammatā.

Sattāhikameva ca tattha itthipurisā kāmaratiyā viharanti. Tato vītarāgā viya yathāsakaṃ gacchanti, na tattha idha viya gabbhokkantimūlakaṃ, gabbhapariharaṇamūlakaṃ, vijāyanamūlakaṃ vā dukkhaṃ hoti. Rattakañcukato kañcanapaṭimā viya dārakā mātukucchito amakkhitā eva semhādinā sukheneva nikkhamanti. Ayaṃ tattha dhammatā.


我来 助您直译这段巴利文：
1.1 毗兰若品注释
应当了知这也是北俱卢洲人民福德威力成就的特质。据说在那里,在那些地方,枝叶茂密遮蔽的诸多树枝,如尖顶阁般美妙的树木,满足那些人民的居住需求。在他们乐意居住之处,其他树木也都生长良好,树梢常年开花。水池中遍布绽放的青莲、白莲、红莲等花朵,常年散发极美香气。他们的身体没有过长等过失,具足高大圆满,因不为衰老所克服而无皱纹白发等过失,终其一生保持不衰退的活力、力量、精进与光彩。因为依靠不劳而获的果实生活,他们没有耕作、贸易等寻求食物的痛苦,因此也没有奴婢、工人等的占有,也没有寒热、蚊虫、风吹、日晒、爬行动物、野兽等的危险。如同在这里夏季最后一个月的黎明时分气候温和凉爽一样,那里常年保持温和的气候,他们也不生起任何伤害或恼害。他们食用不耕而熟、无糠、无芒、纯净、香美的稻米果实。食用时不会生起麻风、肿瘤、白癞、消瘦、咳嗽、哮喘、癫痫、衰老等任何疾病,他们也不会是驼背、矮小、独眼、断手、跛足、瘫痪、残肢、残缺诸根的人。
那里的女人不会过高、过矮、过瘦、过胖、过黑、过白,都有美好的容貌。因此,她们长指甲、红指甲、垂乳房、细腰、圆月面、阔眼、柔软身、大腿均匀、白牙、深脐、细小腿、长黑卷发、臀部丰满、适度有毛、无毛、容貌美好、触感舒适、柔滑、和善、言语悦耳、装饰各种饰品而行。她们常如十六岁少女,男人如二十五岁青年。他们不贪着子女妻室。这是那里的法性。
那里的男女只有七日沉迷欲乐。之后如同离欲者各自离去,那里没有像这里因入胎、护胎、分娩而有的痛苦。婴儿如从红衣出来的金像般,从母胎中出来时不沾染痰等,轻易地出生。这是那里的法性。


Mātā pana puttaṃ vā dhītaraṃ vā vijāyitvā te vicaraṇakappadese ṭhapetvā anapekkhā yathāruci gacchati. Tesaṃ tattha sayitānaṃ ye passanti purisā vā itthiyo vā, te attano aṅguliyo upanāmenti. Tesaṃ kammabalena tato khīraṃ pavattati, tena te dārakā yāpenti. Evaṃ pana vaḍḍhentā katipayadivaseheva laddhabalā hutvā dārikā itthiyo upagacchanti, dārakā purise. Kapparukkhato eva ca tesaṃ tattha vatthābharaṇāni nipphajjanti. Nānāvirāgavaṇṇavicittāni hi sukhumāni mudusukhasamphassāni vatthāni tattha tattha kapparukkhesu olambantāni tiṭṭhanti. Nānāvidharasmijālasamujjalavividhavaṇṇaratanavinaddhāni anekavidhamālākammalatākammabhittikammavicittāni sīsūpagagīvūpagahatthūpagakaṭūpagapādūpagāni sovaṇṇamayāni ābharaṇāni kapparukkhato olambanti. Tathā vīṇāmudiṅgapaṇavasammatāḷasaṅkhavaṃsavetāḷaparivādinīvallakīpabhutikā tūriyabhaṇḍāpi tato tato olambanti. Tattha bahū phalarukkhā kumbhamattāni phalāni phalanti madhurarasāni, yāni paribhuñjitvā te sattāhampi khuppipāsāhi na bādhīyanti.

Najjopi tattha suvisuddhajalā suppatitthā ramaṇīyā akaddamā vālukatalā nātisītā naccuṇhā surabhigandhīhi jalajapupphehi sañchannā sabbakālaṃ surabhī vāyantiyo sandanti, na tattha kaṇṭakikā kakkhaḷagacchalatā honti, akaṇṭakā pupphaphalasampannā eva honti, candananāgarukkhā sayameva rasaṃ paggharanti, nahāyitukāmā ca nadititthe ekajjhaṃ vatthābharaṇāni ṭhapetvā nadiṃ otaritvā nhatvā uttiṇṇuttiṇṇā upariṭṭhimaṃ upariṭṭhimaṃ vatthābharaṇaṃ gaṇhanti, na tesaṃ evaṃ hoti ‘‘idaṃ mama, idaṃ parassā’’ti. Tato eva na tesaṃ koci viggaho vā vivādo vā. Sattāhikā eva ca nesaṃ kāmaratikīḷā hoti, tato vītarāgā viya vicaranti. Yattha ca rukkhe sayitukāmā honti, tattheva sayanaṃ upalabbhati. Mate ca satte disvā na rodanti na socanti. Tañca maṇḍayitvā nikkhipanti. Tāvadeva ca nesaṃ tathārūpā sakuṇā upagantvā mataṃ dīpantaraṃ nenti, tasmā susānaṃ vā asuciṭṭhānaṃ vā tattha natthi, na ca tato matā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjanti. Dhammatāsiddhassa pañcasīlassa ānubhāvena te devaloke nibbattantīti vadanti. Vassasahassameva ca nesaṃ sabbakālaṃ āyuppamāṇaṃ, sabbametaṃ tesaṃ pañcasīlaṃ viya dhammatāsiddhamevāti.

Tiṭhānasuttavaṇṇanā niṭṭhitā.

3. Taṇhāmūlakasuttavaṇṇanā

23. Tatiye (dī. ni. ṭī. 

我来帮您直译这段巴利文：
母亲生下儿子或女儿后,将他们放在可以行走的地方,无牵挂地随意离去。当他们躺在那里时,看见的男人或女人都伸出手指。由于业力,乳汁从手指流出,婴儿们依此维生。如此成长几天后获得力量,女孩亲近女人,男孩亲近男人。他们的衣服装饰从如意树中产生。各种颜色鲜艳、细软、触感舒适的衣服悬挂在各处如意树上。镶嵌着发出各种光芒的宝石、装饰着各种花纹藤蔓壁画的金制头饰、颈饰、手饰、腰饰、足饰等装饰品从如意树上垂挂。同样,琵琶、小鼓、铜鼓、铙钹、法螺、笛子、琴等乐器也从各处悬挂。那里许多果树结出大如水瓶的甜美果实,食用后七天不受饥渴困扰。
那里的河流水质清净,河岸优美,无泥无沙,不冷不热,遍布香气芬芳的水生花朵,常年散发香气流淌,那里没有带刺的粗硬藤蔓,只有无刺的花果丰满的植物,檀香那伽树自然流出树脂,想要沐浴的人在河岸一起放下衣饰,下河沐浴,上岸后依次取用上面的衣饰,他们不会想"这是我的,这是他人的"。因此他们之间没有任何争吵或纷争。他们的欲乐嬉戏只有七天,之后如离欲者般生活。在他们想要睡觉的树下就能获得床褥。见到死者不哭不悲。装饰后安置[尸体]。立即有这样的鸟飞来将死者运到其他洲,因此那里没有坟墓或不净之处,从那里死去的也不会投生到地狱、畜生、饿鬼界。他们说由于法性成就的五戒威力,他们投生天界。他们的寿命恒常为一千岁,这一切如同他们的五戒一样都是法性成就的。
三处经注释结束。
第三.渴爱根本经注释
二十三.第三(长部注

2.103) esanataṇhāti bhogānaṃ pariyesanavasena pavattā taṇhā. Esitataṇhāti pariyiṭṭhesu bhogesu uppajjamānataṇhā. Paritassanavasena pariyesati etāyāti pariyesanā, āsayato payogato ca pariyesanā tathāpavatto cittuppādo. Tenāha ‘‘taṇhāya sati hotī’’ti. Rūpādiārammaṇappaṭilābhoti savatthukānaṃ rūpādiārammaṇānaṃ gavesanavasena paṭilābho. Yaṃ pana apariyiṭṭhaṃyeva labbhati, tampi atthato pariyesanāya laddhameva nāma tathārūpassa kammassa pubbekatattā eva labbhanato. Tenāha ‘‘so hi pariyesanāya sati hotī’’ti.

Sukhavinicchayanti sukhaṃ visesato nicchinotīti sukhavinicchayo. Sukhaṃ sabhāvato samudayato atthaṅgamato ādīnavato nissaraṇato ca yāthāvato jānitvā pavattañāṇaṃva sukhavinicchayaṃ. Jaññāti jāneyya. ‘‘Subhaṃ sukha’’ntiādikaṃ ārammaṇe abhūtākāraṃ vividhaṃ ninnabhāvena cinoti āropetīti vinicchayo, assādānupassanā taṇhā. Diṭṭhiyāpi evameva vinicchayabhāvo veditabbo. Imasmiṃ pana sutte vitakkoyeva āgatoti yojanā. Imasmiṃ pana sutteti sakkapañhasutte (dī. ni. 2.358). Tattha hi ‘‘chando kho, devānaminda, vitakkanidāno’’ti āgataṃ. Idhāti imasmiṃ sutte. Vitakkeneva vinicchinantīti etena ‘‘vinicchinati etenāti vinicchayo’’ti vinicchayasaddassa karaṇasādhanamāha. Ettakantiādi vinicchayanākāradassanaṃ.

Chandanaṭṭhena chando, evaṃ rañjanaṭṭhena rāgoti chandarāgo. Svāyaṃ anāsevanatāya mando hutvā pavatto idhādhippetoti āha ‘‘dubbalarāgassādhivacana’’nti. Ajjhosānanti taṇhādiṭṭhivasena abhinivesanaṃ. ‘‘Mayhaṃ ida’’nti hi taṇhāgāho yebhuyyena attaggāhasannissayova hoti. Tenāha ‘‘ahaṃ mamantī’’ti. Balavasanniṭṭhānanti ca tesaṃ gāhānaṃ thirabhāvappattimāha. Taṇhādiṭṭhivasena pariggahakaraṇanti ahaṃ mamanti balavasanniṭṭhānavasena abhiniviṭṭhassa attattaniyaggāhavatthuno aññāsādhāraṇaṃ viya katvā pariggahetvā ṭhānaṃ, tathāpavatto lobhasahagatacittuppādo. Attanā pariggahitassa vatthuno yassa vasena parehi sādhāraṇabhāvassa asahamāno hoti puggalo, so dhammo asahanatā. Evaṃ vacanatthaṃ vadanti niruttinayena. Saddalakkhaṇena pana yassa dhammassa vasena macchariyayogato puggalo maccharo , tassa bhāvo, kammaṃ vā macchariyaṃ, maccharo dhammo. Macchariyassa balavabhāvato ādarena rakkhaṇaṃ ārakkhoti āha ‘‘dvāra…pe… suṭṭhu rakkhaṇa’’nti.

Attano phalaṃ karotīti karaṇaṃ, yaṃ kiñci kāraṇaṃ. Adhikaṃ karaṇanti adhikaraṇaṃ, visesakāraṇaṃ. Visesakāraṇañca bhogānaṃ ārakkhadaṇḍādānādianatthasambhavassāti vuttaṃ ‘‘ārakkhādhikaraṇa’’ntiādi. Paranisedhanatthanti māraṇādinā paresaṃ vibādhanatthaṃ. Ādiyanti etenāti ādānaṃ, daṇḍassa ādānaṃ daṇḍādānaṃ, daṇḍaṃ āharitvā paraviheṭhanacittuppādo. Satthādānepi eseva nayo. Hatthaparāmāsādivasena kāyena kātabbo kalaho kāyakalaho. Mammaghaṭṭanādivasena vācāya kātabbo kalaho vācākalaho. Virujjhanavasena virūpaṃ gaṇhāti etenāti viggaho. Viruddhaṃ vadati etenāti vivādo. ‘‘Tuvaṃ tuva’’nti agāravavacanasahacaraṇato tuvaṃtuvaṃ. Sabbepi te tathāpavattadosasahagatā cittuppādā veditabbā. Tenāha bhagavā ‘‘aneke pāpakā akusalā dhammā sambhavantī’’ti.

Taṇhāmūlakasuttavaṇṇanā niṭṭhitā.

4-5. Sattāvāsasuttādivaṇṇanā

24-

我来 助您直译这段巴利文：
2.103) "寻求渴爱"即对财物寻求而生的渴爱。"已寻求渴爱"即对已寻求的财物生起的渴爱。由于忧虑而寻求即为寻求,从意向和行动而寻求是如是生起的心。因此说"有渴爱即有[寻求]"。"获得色等所缘"即有事物的色等所缘的寻求而获得。若未寻求而得到的,实际上也称为由寻求而得,因为由于过去已做如是业而得到。因此说"此实因有寻求而有"。
"乐的判断"即特别判断乐为乐的判断。了知乐的自性、集起、灭尽、过患、出离等如实而起的智即乐的判断。"应知"即应了知。"净、乐"等在所缘上以不实相种种倾向积集执取为判断,即是味着随观渴爱。对于见也应如是了知判断性。但在此经中只说寻思,这是解释。但在此经中即帝释所问经(长部2.358)。因为那里说"欲望,诸天之王,以寻思为因"。此中即在此经中。以寻思而判断,以此说明"以此判断为判断"是判断词的工具释。"如是多"等是显示判断的行相。
以欲求义为欲,如是以染著义为贪,为欲贪。此因不习行而微弱生起是此处所说,因此说"弱贪的代名词"。"深入执取"即以渴爱见的方式执著。因为"这是我的"的渴爱执取大多依于我执。因此说"我我所"。"强烈确信"即说那些执取达到坚固性。以渴爱见的方式做占有即以我我所的强烈确信方式执著我我所执取事物,如作不共他人般占有而住,如是生起的贪俱心。由于自己占有的事物,以此不能忍受与他人共有的人,此法为不忍受性。如是说词义以词源法。但以语法相,由于悭吝相应而成为悭者的那个法的状态或业为悭,即悭法。因悭的强力而以尊重守护为护,因此说"门...等...善护"。
造作自己的果为作,任何因。增上的作为增上作,特殊因。特殊因即守护财物、持杖等不利生起,因此说"守护增上"等。"为阻止他人"即以杀等恼害他人。以此取即取,取杖为杖取,取杖而起恼害他人心。对于剑取也是此理。以手触摸等方式以身应作的争执为身争。以伤害要害等方式以语应作的争执为语争。以敌对方式不正持取即为争。以此说相违即为诤。"你你"因伴随不敬语故为你你。应知一切这些是如是生起的与过失相应的心。因此世尊说"生起众多恶不善法"。
渴爱根本经注释结束。
第四至五.有情居等经注释
二十四-

25. Catutthe sattā āvasanti etesūti sattāvāsā, nānattasaññiādibhedā sattanikāyā. Yasmā te te sattanivāsā tappariyāpannānaṃ sattānaṃ tāya eva tappariyāpannatāya ādhāro viya vattabbataṃ arahanti. Samudāyācāro hi avayavassa yathā ‘‘rukkhe sākhā’’ti, tasmā ‘‘sattānaṃ āvāsā, vasanaṭṭhānānīti attho’’ti vuttaṃ. Suddhāvāsāpi sattāvāsova ‘‘na so, bhikkhave, sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī’’ti (dī. ni. 2.91) vacanato. Yadi evaṃ te kasmā idha na gahitāti tattha kāraṇamāha ‘‘asabbakālikattā’’tiādi. Vehapphalā pana catuttheyeva sattāvāse bhajantīti daṭṭhabbaṃ. Pañcamaṃ uttānameva.

Sattāvāsasuttādivaṇṇanā niṭṭhitā.

6. Silāyūpasuttavaṇṇanā

26. Chaṭṭhe pamāṇamajjhimassa purisassa catuvīsataṅguliko hattho kukku, ‘‘kakkū’’tipi tasseva nāmaṃ. Aṭṭha kukkū upari nemassāti aṭṭha hatthā āvāṭassa upari uggantvā ṭhitā bhaveyyuṃ. Sesamettha uttānameva.

Silāyūpasuttavaṇṇanā niṭṭhitā.

7. Paṭhamaverasuttavaṇṇanā

27. Sattame (saṃ. ni. ṭī. 2.241) yatoti yasmiṃ kāle. Ayañhi to-saddo dā-saddo viya idha kālavisayo, yadāti vuttaṃ hoti. Bhayāni verānīti bhīyate bhayaṃ, bhayena yogā, bhāyitabbena vā bhayaṃ eva verappasavaṭṭhena veranti ca laddhanāmā cetanādayo. Pāṇātipātādayo hi yassa pavattanti, yañca uddissa pavattīyanti, ubhayesañca verāvahā, tato eva cete bhāyitabbā verasañjanakā nāmāti. Sotassa ariyamaggassa ādito pajjanaṃ paṭipatti adhigamo sotāpatti. Tadatthāya tattha patiṭṭhitassa ca aṅgāni sotāpattiyaṅgāni. Duvidhañhi (saṃ. ni. aṭṭha. 2.2.41) sotāpattiyaṅgaṃ sotāpattiatthāya ca aṅgaṃ kāraṇaṃ, yaṃ sotāpattimaggappaṭilābhato pubbabhāge sotāpattippaṭilābhāya saṃvattati, ‘‘sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammapaṭipattī’’ti (dī. ni. 

我来帮您直译这段巴利文：
二十四-二十五.第四中有情居住于此为有情居，即种种想等差别的有情群。因为那些有情住处对于属于其中的有情，由于那属于其中性而应如依处般说。因为部分的集合行为如"树上的枝"，因此说"有情的住处，即居住处的意思"。净居天也是有情居，因为说"诸比丘，除了净居天外，在这长久时间里，无有我未曾居住过的有情居"(长部2.91)。若如此，为何此处不摄取它们，对此说明原因说"因为非一切时"等。应知广果天则属于第四有情居。第五很明显。
有情居等经注释结束。
第六.石柱经注释
二十六.第六中中等人的二十四指手为库库，"卡库"也是它的名称。"八库在上边"即八手在坑上升起而住。此中其余很明显。
石柱经注释结束。
第七.第一怨恨经注释
二十七.第七中"从此"即在此时。因为这个"多"字如"达"字在此是时间范围，即说"当"。"恐怖怨恨"即令人恐怖为恐怖，与恐怖相应，或应恐怖即恐怖，以生怨恨义而得名的思等。因为杀生等对于行者，以及对所针对者，对双方都带来怨恨，因此这些称为应恐怖的生怨恨者。圣道流的最初趣入、修习、证得为预流。为此而住立于其中的支分为预流支。预流支有二种：为预流之支即因，在预流道证得之前分为获得预流而转起的"亲近善士、听闻正法、如理作意、法随法行"(长部。);

3.311) evaṃ āgataṃ. Paṭiladdhaguṇassa ca sotāpattiṃ patvā ṭhitassa aṅgaṃ, yaṃ ‘‘sotāpannassa aṅga’’ntipi vuccati ‘‘sotāpanno aṅgīyati ñāyati etenā’’ti katvā, buddhe aveccappasādādīnaṃ etaṃ adhivacanaṃ. Idamidhādhippetaṃ.

Khīṇanirayotiādīsu āyatiṃ tattha anuppajjanatāya khīṇo nirayo mayhati, so ahaṃ khīṇanirayo. Esa nayo sabbattha. Sotāpannoti maggasotaṃ āpanno. Avinipātadhammoti na vinipātasabhāvo. Niyatoti paṭhamamaggasaṅkhātena sammattaniyāmena niyato. Sambodhiparāyaṇoti uparimaggattayasaṅkhāto sambodhi paraṃ ayanaṃ mayhanti sohaṃ sambodhiparāyaṇo, sambodhiṃ avassaṃ abhisambujjhanakoti attho.

Pāṇātipātapaccayāti pāṇātipātakammassa karaṇahetu. Bhayaṃ veranti atthato ekaṃ. Veraṃ vuccati virodho, tadeva bhāyitabbato ‘‘bhaya’’nti vuccati. Tañca panetaṃ duvidhaṃ hoti – bāhiraṃ, ajjhattikanti. Ekena hi ekassa pitā mārito hoti. So cinteti ‘‘etena kira me pitā mārito, ahampi taṃyeva māressāmī’’ti nisitaṃ satthaṃ ādāya carati. Yā tassa abbhantare uppannā veracetanā, idaṃ bāhiraṃ veraṃ nāma tassa verassa mūlabhūtato verakārakapuggalato bahibhāvattā. Yā pana itarassa ‘‘ayaṃ kira maṃ māressāmīti carati, ahameva naṃ paṭhamataraṃ māressāmī’’ti cetanā uppajjati, idaṃ ajjhattikaṃ veraṃ nāma. Idaṃ tāva ubhayampi diṭṭhadhammikameva. Yā pana taṃ niraye uppannaṃ disvā ‘‘etaṃ paharissāmī’’ti jalitaṃ ayamuggaraṃ gaṇhantassa nirayapālassa cetanā uppajjati, idamassa samparāyikaṃ bāhiraṃ veraṃ. Yā cassa ‘‘ayaṃ niddosaṃ maṃ paharissāmīti āgacchati, ahameva naṃ paṭhamataraṃ paharissāmī’’ti cetanā uppajjati, idamassa samparāyikaṃ ajjhattaṃ veraṃ. Yaṃ panetaṃ bāhiraṃ veraṃ, taṃ aṭṭhakathāsu ‘‘puggalavera’’nti vuccati. Dukkhaṃ domanassanti atthato ekameva. Yathā cettha, evaṃ sesesupi ‘‘iminā mama bhaṇḍaṃ haṭaṃ, mayhaṃ dāresu cārittaṃ āpannaṃ, musā vatvā attho bhaggo, surāmadamattena idaṃ nāma kata’’ntiādinā nayena verappavatti veditabbā.

Aveccappasādenāti adhigatena acalappasādena. Ariyakantehīti pañcahi sīlehi. Tāni hi ariyānaṃ kantāni piyāni bhavanti, bhavantaragatāpi ariyā tāni na vijahanti, tasmā ‘‘ariyakantānī’’ti vuccanti. Sesamettha yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge anussatiniddese vuttanti veditabbaṃ.

Paṭhamaverasuttavaṇṇanā niṭṭhitā.

9. Āghātavatthusuttavaṇṇanā

29. Navame vasati ettha phalaṃ tannimittatāya pavattatīti vatthu, kāraṇanti āha ‘‘āghātavatthūnī’’ti. Kopo nāmāyaṃ yasmiṃ vatthusmiṃ uppajjati, na tattha ekavārameva uppajjati, atha kho punapi uppajjatevāti vuttaṃ ‘‘bandhatī’’ti. Atha vā yo paccayavisesena uppajjamāno āghāto savisaye baddho viya na vigacchati, punapi uppajjateva. Taṃ sandhāyāha ‘‘āghātaṃ bandhatī’’ti. Taṃ panassa paccayavasena nibbattanaṃ uppādanamevāti vuttaṃ ‘‘uppādetī’’ti.

Āghātavatthusuttavaṇṇanā niṭṭhitā.

10. Āghātapaṭivinayasuttavaṇṇanā



我来 助您直译这段巴利文：
3.311)如是而来。已得功德的证得预流而住者的支分，也称为"预流者的支分"因为"以此知预流者"，是对于佛不动信等的代名词。这是此处所说。
"灭尽地狱"等中,因将来不再生于彼处而灭尽地狱为我的,我是灭尽地狱者。此理处处皆同。"预流者"即达到道流者。"不堕法"即非堕落性。"决定"即以第一道称为正性决定而决定。"正觉为归趣"即上三道称为正觉是我的最终去处,因此我是以正觉为归趣者,即必定证悟正觉的意思。
"因杀生"即作杀生业的原因。"恐怖怨恨"在意义上是一。怨恨即敌对,由于应恐怖故称为"恐怖"。而这有二种 - 外在的、内在的。因为有人杀了某人的父亲。他想"此人杀了我父亲,我也要杀他",拿着利刀而行。他内心生起的怨恨心,这称为外在怨恨,因为在那怨恨的根本、造怨恨者之外。而另一人想"此人欲杀我而行,我要先杀他"而生起的心,这称为内在怨恨。这两者都是现世的。而见到他生于地狱,地狱守卫想"我要打他"而拿着燃烧的铁杖生起的心,这是他的来世外在怨恨。而他想"此人无缘无故要打我而来,我要先打他"而生起的心,这是他的来世内在怨恨。这外在怨恨在注释书中称为"人的怨恨"。"苦忧"在意义上是一。如此中,在其他处也以"此人取我物、犯我妻、妄语使利益破坏、因醉酒狂而如是作"等方式应知怨恨的生起。
"不动信"即已证得不动摇信。"圣者所爱"即五戒。因为这些是圣者所爱好喜爱,即使转生他处圣者也不舍弃它们,因此称为"圣者所爱"。此中其余应说的一切,应知在清净道论随念分别中已说。
第一怨恨经注释结束。
第九.嫌恨事经注释
二十九.第九中果住于此因为以彼为因而转起为事,因,因此说"嫌恨事"。这嗔名不仅在事中生起一次而已,而是再生起,因此说"系缚"。或者以特殊缘而生起的嫌恨,如系缚于自境不离,再生起。关于此说"系缚嫌恨"。而它以缘而生起即是生起,因此说"生起"。
嫌恨事经注释结束。
第十.嫌恨调伏经注释

30. Dasame taṃ kutettha labbhāti ettha tanti kiriyāparāmasanaṃ. Padajjhāhārena ca attho veditabboti ‘‘taṃ anatthacaraṇaṃ mā ahosī’’tiādimāha. Kena kāraṇena laddhabbaṃ niratthakabhāvato. Kammassakā hi sattā. Te kassa ruciyā dukkhitā sukhitā vā bhavanti, tasmā kevalaṃ tasmiṃ mayhaṃ anatthacaraṇaṃ, taṃ kutettha labbhāti adhippāyo. Atha vā taṃ kopakāraṇaṃ ettha puggale kuto labbhā paramatthato kujjhitabbassa kujjhanakassa ca abhāvato. Saṅkhāramattañhetaṃ, yadidaṃ khandhapañcakaṃ yaṃ ‘‘satto’’ti vuccati, te saṅkhārā ittarakhaṇikā, kassa ko kujjhatīti attho. Lābhā nāma ke siyuṃ aññatra anatthuppattito.

Āghātapaṭivinayasuttavaṇṇanā niṭṭhitā.

11. Anupubbanirodhasuttavaṇṇanā

31. Ekādasame anupubbanirodhāti anupubbena anukkamena pavattetabbanirodhā. Tenāha ‘‘anupaṭipāṭinirodhā’’ti.

Anupubbanirodhasuttavaṇṇanā niṭṭhitā.

Sattāvāsavaggavaṇṇanā niṭṭhitā.

4. Mahāvaggo

1. Anupubbavihārasuttavaṇṇanā

32. Catutthassa paṭhame anupubbato viharitabbāti anupubbavihārā. Anupaṭipāṭiyāti anukkamena. Samāpajjitabbavihārāti samāpajjitvā samaṅgino hutvā viharitabbavihārā.

Anupubbavihārasuttavaṇṇanā niṭṭhitā.

2-3. Anupubbavihārasamāpattisuttādivaṇṇanā

33-34. Dutiye chātaṃ vuccati taṇhādiṭṭhiyo kāmānaṃ pātabbato tāsaṃ vasena vattanato, tanninnattā natthi etesu chātanti nicchātā. Tenāha ‘‘taṇhādiṭṭhicchātāna’’ntiādi. Tatiye natthi vattabbaṃ.

Anupubbavihārasamāpattisuttādivaṇṇanā niṭṭhitā.

4. Gāvīupamāsuttavaṇṇanā

35. Catutthe pabbatacārinīti pakatiyā pabbate bahulacārinī. Akhettaññūti (visuddhi. mahāṭī. 1.77) agocaraññū. Samādhiparipantānaṃ visodhanānabhiññatāya bālo. Jhānassa paguṇabhāvāpādanaveyyattiyassa abhāvena abyatto. Uparijhānassa padaṭṭhānabhāvānavabodhena akhettaññū. Sabbathāpi samāpattikosallābhāvena akusalo. Samādhinimittassa vā anāsevanāya bālo. Abhāvanāya abyatto. Abahulīkārena akhettaññū. Sammadeva anadhiṭṭhānato akusaloti yojetabbaṃ. Ubhato bhaṭṭhoti ubhayato jhānato bhaṭṭho. So hi appaguṇatāya na suppatiṭṭhitatāya saussāhopi vināsato asāmatthiyato ca jhānadvayato parihīno.

Gāvīupamāsuttavaṇṇanā niṭṭhitā.

5. Jhānasuttavaṇṇanā



我来帮您直译这段巴利文：
三十.第十中"此中从何得这个"中的"这个"指代动作。应以补充词来理解意思,因此说"这不利行为不应有"等。以何因得到,因为无意义。因为众生是业的所有者。他们以谁的喜好而成为苦者或乐者,因此仅仅是他对我的不利行为,这在此从何得到,这是意思。或者这嗔因在此人中从何得到,因为究竟上无可嗔者与能嗔者。因为这只是诸行,即称为"众生"的五蕴,那些诸行是短暂的,谁对谁嗔怒,这是意思。除了不利生起外,还有什么可得?
嫌恨调伏经注释结束。
第十一.次第灭尽经注释
三十一.第十一中"次第灭尽"即应以次第、顺序修习的灭尽。因此说"依次第灭尽"。
次第灭尽经注释结束。
有情居品注释结束。
第四.大品
第一.次第住经注释
三十二.第四品第一中应以次第而住为次第住。"依顺序"即依次第。"应入住"即应入而具足而住的住处。
次第住经注释结束。
第二至三.次第住等至等经注释
三十三-三十四.第二中饥称为渴爱见,因为欲望应饮,依它们而转,因倾向于它而无饥称为无饥。因此说"渴爱见饥"等。第三中无可说。
次第住等至等经注释结束。
第四.牛喻经注释
三十五.第四中"山居"即本性多住山中。"不知田"即不知行处。因不知清净禅定障碍而愚。因缺乏使禅那熟练的善巧而不熟练。因不了知是上禅的近依而不知田。以一切方式缺乏等至善巧而不善。或因不修习禅定相而愚。因不修习而不熟练。因不多作而不知田。因不正确决意而不善,应如是配合。"两失"即从两种禅那失落。因为他由于不熟练、不善住立,虽有精进也因无能而从两种禅那退失。
牛喻经注释结束。
第五.禅经注释

36. Pañcame aniccatoti iminā niccappaṭikkhepato tesaṃ aniccatamāha. Tato eva udayavayavantato vipariṇāmato tāvakālikato ca te aniccāti jotitaṃ hoti. Yañhi niccaṃ na hoti, taṃ udayavayaparicchinnajarāya maraṇena cāti dvedhā vipariṇataṃ ittarakkhaṇameva ca hoti. Dukkhatoti na sukhato. Iminā sukhappaṭikkhepato tesaṃ dukkhatamāha. Tato eva ca abhiṇhappaṭipīḷanato dukkhavatthuto ca te dukkhāti jotitaṃ hoti. Udayavayavantatāya hi te abhiṇhappaṭipīḷanato nirantaradukkhatāya dukkhasseva ca adhiṭṭhānabhūto. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogato kilesāsucipaggharato uppādajarābhaṅgehi uddhumātapakkabhijjanato ca gaṇḍato. Pīḷājananato antotudanato dunnīharaṇato ca sallato. Avaḍḍhiāvahanato aghavatthuto ca aghato. Aseribhāvajananato ābādhappatiṭṭhānatāya ca ābādhato. Avasavattanato avidheyyatāya ca parato. Byādhijarāmaraṇehi palujjanīyatāya palokato. Sāminivāsīkārakavedakaadhiṭṭhāyakavirahato suññato. Attappaṭikkhepaṭṭhena anattato. Rūpādidhammāpi yathā na ettha attā atthīti anattā, evaṃ sayampi attā na hontīti anattā. Tena abyāpārato nirīhato tucchato anattāti dīpitaṃ hoti.

Lakkhaṇattayameva sukhāvabodhanatthaṃ ekādasahi padehi vibhajitvā gahitanti dassetuṃ ‘‘yasmā aniccato’’tiādi vuttaṃ. Antosamāpattiyanti samāpattīnaṃ sahajātatāya samāpattīnaṃ abbhantare cittaṃ paṭisaṃharatīti tappaṭibaddhachandarāgādikilesavikkhambhanena vipassanācittaṃ paṭisaṃharati. Tenāha ‘‘moceti apanetī’’ti. Savanavasenāti ‘‘sabbasaṅkhārasamatho’’tiādinā savanavasena. Thutivasenāti tatheva thomanāvasena guṇato saṃkittanavasena. Pariyattivasenāti tassa dhammassa pariyāpuṇanavasena. Paññattivasenāti tadatthassa paññāpanavasena. Ārammaṇakaraṇavaseneva upasaṃharati maggacittaṃ, ‘‘etaṃ santa’’ntiādi pana avadhāraṇanivattitatthadassanaṃ. Yathā vipassanā ‘‘etaṃ santaṃ etaṃ paṇīta’’ntiādinā asaṅkhatāya dhātuyā cittaṃ upasaṃharati, evaṃ maggo nibbānaṃ sacchikiriyābhisamayavasena abhisamento tattha labbhamāne sabbepi visese asammohato paṭivijjhanto tattha cittaṃ upasaṃharati. Tenāha ‘‘iminā pana ākārenā’’tiādi.

So tattha ṭhitoti so adandhavipassako yogī tattha tāya aniccādilakkhaṇattayārammaṇāya vipassanāya ṭhito. Sabbasoti sabbattha tassa tassa maggassa adhigamāya nibbattitasamathavipassanāsu. Asakkonto anāgāmī hotīti heṭṭhimamaggāvahāsu eva samathavipassanāya chandarāgaṃ pahāya aggamaggāvahāsu nikantiṃ pariyādātuṃ asakkonto anāgāmitāyameva saṇṭhāti.

Samatikkantattāti samathavasena vipassanāvasena cāti sabbathāpi rūpassa samatikkantattā. Tenāha ‘‘ayaṃ hī’’tiādi. Anenāti yoginā. Taṃ atikkammāti idaṃ yo paṭhamaṃ pañcavokāraekavokārapariyāpanne dhamme sammadeva sammasitvā te vissajjetvā tato arūpasamāpattiṃ samāpajjitvā arūpadhamme sammasati, taṃ sandhāya vuttaṃ. Tenāha ‘‘idāni arūpaṃ sammasatī’’ti.

Jhānasuttavaṇṇanā niṭṭhitā.

6. Ānandasuttavaṇṇanā

37. Chaṭṭhe okāsaṃ avasaraṃ adhigacchati etenāti okāsādhigamo, maggaphalasukhādhigamāya okāsabhāvato vā okāso, tassa adhigamo okāsādhigamo. Ettha ca dīghanikāyeneva (dī. ni. 

我来帮您直译这段巴利文：
三十六.第五中"无常性"以此从否定常的角度说它们的无常性。由此即从有生灭、变异、暂时的角度显示它们是无常。因为凡非常者,即为生灭所限、为老死所变异二种,且仅是短暂剎那。"苦性"即非乐。以此从否定乐的角度说它们的苦性。由此即从恒常压迫、苦的事物的角度显示它们是苦。因为它们由于有生灭而恒常压迫,以无间断的苦性和作为苦的所依。以依缘维持和为病根故为病。以苦性之刺相应、流出烦恼不净、以生老坏而肿烂破坏故为疮。以生逼迫、内刺、难除故为箭。以不能带来增长、为苦事故为祸。以生无自在、为病所依故为病。以不随欲转、不调伏故为他。以病老死所坏故为坏。以离主、住者、作者、受者、主宰者故为空。以否定我义故为无我。色等法如此中无我故为无我,自身也非我故为无我。由此显示从无行作、无造作、虚无而为无我。
为显示为易了解义而以十一句分别取三相而说"因为从无常"等。"在等至内"即以等至俱生性在等至内摄心,即以压制与彼相系的欲贪等烦恼而摄收观心。因此说"解脱、除去"。"以闻"即以"一切行寂止"等闻。"以赞"即如是以赞叹、以功德宣说。"以学习"即以学习彼法。"以施设"即以施设其义。仅以所缘作意摄入道心,"此寂静"等则是显示遮遣确定的意义。如观以"此寂静此殊胜"等将心摄入无为界,如是道以证悟、现观的方式作证时,以无迷惑通达其中一切差异而摄心于彼。因此说"以此行相"等。
"他住于彼"即彼不迟钝观行者住立于彼以无常等三相为所缘的观。"一切"即在一切为证得彼彼道而修习的止观中。"不能则成阿那含"即在下道所引的止观中舍欲贪,不能遍尽上道所引[止观]中的欲求而住立于阿那含性。
"超越"即以止的方式、观的方式即一切方式超越色。因此说"因为此"等。"由此"即由此行者。"超越彼"即说关于先善观察五蕴、一蕴所摄诸法后舍离它们,然后入无色定观察无色法的人。因此说"今观无色"。
禅经注释结束。
第六.阿难经注释
三十七.第六中以此得机会、机缘为得机,或从为得道果乐的机会性为机,得彼为得机。此中以长部;

2.288) pana suttantadesanāyaṃ paṭhamajjhānaṃ, catutthajjhānaṃ, arahattamaggoti tayo okāsādhigamā āgatā. Tattha (dī. ni. aṭṭha. 2.288) paṭhamaṃ jhānaṃ pañca nīvaraṇāni vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti ‘‘paṭhamo okāsādhigamo’’ti vuttaṃ. Catutthajjhānaṃ pana sukhadukkhaṃ vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti dutiyo okāsādhigamo. Arahattamaggo sabbakilese vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti ‘‘tatiyo okāsādhigamo’’ti vutto. Idha pana vakkhamānāni tīṇi arūpajjhānāni sandhāya ‘‘okāsādhigamo’’ti vuttaṃ. Tesaṃyeva ca gahaṇe kāraṇaṃ sayameva vakkhati.

Sattānaṃvisuddhiṃ pāpanatthāyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkilesehi kiliṭṭhacittānaṃ sattānaṃ visuddhipāpanatthāya samatikkamanatthāya. Āyatiṃ anuppajjanañhi idha ‘‘samatikkamo’’ti vuttaṃ. Atthaṃ gamanatthāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, samucchedabhāvo ariyamaggoti āha ‘‘sahavipassanakassa maggassā’’ti. Paccakkhakaraṇatthāyāti attapaccakkhatāya. Parapaccayena vinā paccakkhakaraṇañhi ‘‘sacchikiriyā’’ti vuccati. Asambhinnanti pittasemhādīhi apalibuddhaṃ anupahataṃ.

Rāgānugato samādhi abhinato nāma hoti ārammaṇe abhimukhābhāvena pavattiyā, dosānugato pana apanato apagamanavasena pavattiyā, tadubhayappaṭikkhepena ‘‘na cābhinato na cāpanato’’ti vuttanti āha ‘‘rāgavasenā’’tiādi. Na sasaṅkhāraniggayhavāritagatoti lokiyajjhānacittāni viya na sasaṅkhārena sappayogena tadaṅgappahānavikkhambhanappahānavasena ca niggahetvā vāretvā ṭhito. Kiñcarahi kilesānaṃ chinnante uppanno. Tathābhūtaṃ phalasamādhiṃ sandhāyetaṃ vuttaṃ. Tenāha ‘‘na sasaṅkhārena…pe… chinnante uppanno’’ti.

Ānandasuttavaṇṇanā niṭṭhitā.

7. Lokāyatikasuttavaṇṇanā

38. Sattame lokāyatavādakāti āyatiṃ hitaṃ loko na yatati na viruhati etenāti lokāyataṃ, vitaṇḍasatthaṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti, taṃ vadantīti lokāyatavādakā.

Daḷhaṃ thiraṃ dhanu etassāti daḷhadhanvā (a. ni. ṭī. 2.4.45-46; saṃ. ni. ṭī. 1.1.107), so eva ‘‘daḷhadhammā’’ti vutto. Paṭisattuvidhamanatthaṃ dhanuṃ gaṇhātīti dhanuggaho. So eva usuṃ saraṃ asati khipatīti issāso. Dvisahassathāmanti lohādibhāraṃ vahituṃ samatthaṃ dvisahassathāmaṃ. Tenāha ‘‘dvisahassathāmaṃ nāmā’’tiādi. Daṇḍeti dhanudaṇḍe. Yāva kaṇḍappamāṇāti dīghato yattakaṃ kaṇḍassa pamāṇaṃ, tattake dhanudaṇḍe ukkhittamatte āropitesuyeva jiyādaṇḍesu so ce bhāro pathavito muccati, evaṃ idaṃ dvisahassathāmaṃ nāma dhanūti daṭṭhabbaṃ. Uggahitasippoti uggahitadhanusippo. Katahatthoti thirataraṃ lakkhesu avirajjhanasarakkhepo. Īdiso pana tattha vasibhūto katahattho nāma hotīti āha ‘‘ciṇṇavasibhāvo’’ti. Kataṃ rājakulādīsu upecca asanaṃ etena so katūpāsanoti āha ‘‘rājakulādīsu dassitasippo’’ti. Evaṃ katanti evaṃ antosusirakaraṇādinā sallahukaṃ kataṃ.

Lokāyatikasuttavaṇṇanā niṭṭhitā.

8-9. Devāsurasaṅgāmasuttādivaṇṇanā

39-

我来帮您直译这段巴利文：
2.288)而在经教中说初禅、第四禅、阿罗汉道这三种得机。其中(长部注2.288)初禅压制五盖而得自己的机会而住,故说"第一得机"。第四禅则压制乐苦而得自己的机会而住为第二得机。阿罗汉道压制一切烦恼而得自己的机会而住,故说"第三得机"。但在此处说"得机"是关于将要说的三种无色禅。他自己将要说取它们的原因。
"为使众生清净"即为使心被贪等垢、贪求邪贪等随烦恼所污染的众生达到清净、超越。因为将来不生在此说为"超越"。"为灭尽"即为这两种身苦与心忧的灭尽、止息的意思。以决定趣向涅槃,或以此通达[涅槃]为道,断绝为圣道,因此说"具观的道"。"为作证"即为自己亲证。因为不依他缘的亲证称为"作证"。"不混"即不被胆汁痰等所障碍损害。
随贪的定称为倾向,因趣向所缘而转起,随瞋则称为背离,因以离去方式转起,否定这两者而说"不倾向不背离",因此说"以贪"等。"非以造作压制遮止而住"即不如世间禅心以造作、努力、以分断断和镇伏断的方式压制遮止而住。那又如何?在烦恼断尽处生起。这是说关于如是的果定。因此说"非以造作...乃至...断尽处生起"。
阿难经注释结束。
第七.顺世论者经注释
三十八.第七中"顺世论说者"即世间不以此趣向、不增长未来利益为顺世论,诡辩论。因依彼论众生连修福的心也不生起,说此者为顺世论说者。
"硬弓"即有坚硬强力的弓者,他也称为"硬力"。为破敌而执弓为执弓者。他射箭为射手。"二千力"即能负担铜等重物的二千力。因此说"二千力名"等。"杆"即弓杆。"至箭量"即凡是箭的长度量,在如此长的弓杆举起时,刚安上弦杆,如果那重物从地上离开,如是应知这名为二千力弓。"学成技艺"即学成弓术技艺。"熟练"即在靶子上稳固不失的箭射。如是在此得自在称为熟练,因此说"达到自在"。以此亲近王家等而坐,他为亲近者,因此说"在王家等显示技艺"。"如是作"即如是以中空等方式作成轻便。
顺世论者经注释结束。
第八至九.天阿修罗战等经注释
三十九-

40. Aṭṭhame abhiyiṃsūti kadā abhiyiṃsu? Yadā balavanto ahesuṃ, tadā. Tatrāyamanupubbikathā (saṃ. ni. aṭṭha. 1.1.247; sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) – sakko kira magadharaṭṭhe macalagāmake magho nāma māṇavo hutvā tettiṃsa purise gahetvā kalyāṇakammaṃ karonto satta vatapadāni pūretvā tattha kālaṅkato devaloke nibbatti. Taṃ balavakammānubhāvena saparisaṃ sesadevatā dasahi ṭhānehi adhigaṇhantaṃ disvā ‘‘āgantukadevaputtā āgatā’’ti nevāsikā gandhapānaṃ sajjayiṃsu. Sakko sakaparisāya saññaṃ adāsi ‘‘mārisā mā gandhapānaṃ pivittha, pivanākāramattameva dassethā’’ti. Te tathā akaṃsu. Nevāsikadevatā suvaṇṇasarakehi upanītaṃ gandhapānaṃ yāvadatthaṃ pivitvā mattā tattha tattha suvaṇṇapathaviyaṃ patitvā sayiṃsu. Sakko ‘‘gaṇhatha puttahatāya putte’’ti te pādesu gahetvā sinerupāde khipāpesi. Sakkassa puññatejena tadanuvattakāpi sabbe tattheva patiṃsu. Te sineruvemajjhakāle saññaṃ labhitvā, ‘‘tātā, suraṃ na pivimha, suraṃ na pivimhā’’ti āhaṃsu. Tato paṭṭhāya asurā nāma jātā. Atha nesaṃ kammapaccayautusamuṭṭhānaṃ sinerussa heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ nibbatti. Sakko tesaṃ nivattitvā anāgamanatthāya ārakkhaṃ ṭhapesi. Yaṃ sandhāya vuttaṃ –

‘‘Antarā dvinnaṃ ayujjhapurānaṃ,

Pañcavidhā ṭhapitā abhirakkhā;

Uraga-karoṭi-payassa ca hārī,

Madanayutā caturo ca mahatthā’’ti. (saṃ. ni. aṭṭha. 1.1.247; sārattha. ṭī. 

我来帮您直译这段巴利文：
四十. 第八中"何时追击"？当他们强大时。因此有此次第叙述（杂阿含注1.1.247；义注·韦兰惹迦品注）：
据说帝释在摩揭陀国麦卡拉村落时，有一名叫摩诃的青年，携带三十一人，行善业，圆满七种誓行，在彼处去世后生于天界。以其强大业力的威德，其眷属连同其余诸天以十种方式战胜[敌人]，诸天城居民见状，说"来客天子已至"，便准备香饮。帝释向其眷属发出信号："诸贤，勿饮香饮，只需展示饮的姿态。"他们就这样做了。城居诸天饮尽以金色酒杯献上的香饮，醉酒后散落在各处的金色地面上睡去。帝释说："捉住失去儿子的儿子们"，抓住他们的脚，将他们掷向须弥山脚。以帝释福德之威，追随者也都落在同处。他们在须弥山中间获得信号，说："亲爱的，我们不饮酒，我们不饮酒。"从此以后，阿修罗得名。此后，依业、时节、缘起，在须弥山下方十千由旬处，兴起阿修罗宫殿。帝释为阻止他们返回，设置守护。正如所说：
"两城不战之间，
五种防御已设；
蛇、臂、肩之将，
四大勇士助战。"（杂阿含注1.1.247；义注）

1.1 verañjakaṇḍavaṇṇanā);

Dve nagarāni hi yuddhena gahetuṃ asakkuṇeyyatāya ayujjhapurāni nāma jātāni devanagarañca asuranagarañca. Yadā hi asurā balavanto honti, atha devehi palāyitvā devanagaraṃ pavisitvā dvāre pidahite asurānaṃ satasahassampi kiñci kātuṃ na sakkoti. Yadā devā balavanto honti, athāsurehi palāyitvā asuranagarassa dvāre pidahite sakkānaṃ satasahassampi kiñci kātuṃ na sakkoti. Iti imāni dve nagarāni ayujjhapurāni nāma. Tesaṃ antarā etesu uragādīsu pañcasu ṭhānesu sakkena ārakkhā ṭhapitā. Tattha uragasaddena nāgā gahitā. Te hi udake balavanto honti, tasmā sinerussa paṭhamālinde etesaṃ ārakkhā. Karoṭisaddena supaṇṇā gahitā. Tesaṃ kira karoṭi nāma pānabhojanaṃ, tena taṃ nāmaṃ labhiṃsu, dutiyālinde tesaṃ ārakkhā. Payassahārisaddena kumbhaṇḍā gahitā, dānavarakkhasā kira te, tatiyālinde tesaṃ ārakkhā. Madanayutasaddena yakkhā gahitā. Visamacārino kira te yujjhasoṇḍā, catutthālinde tesaṃ ārakkhā. Caturo ca mahattāti cattāro mahārājāno vuttā, pañcamālinde tesaṃ ārakkhā, tasmā yadi asurā kupitāvilacittā devapuraṃ upayanti yujjhituṃ. Yaṃ girino paṭhamaṃ paribhaṇḍaṃ, taṃ uragā paṭibāhayanti. Evaṃ sesesu sesā.

Te pana asurā āyuvaṇṇayasaissariyasampattīhi tāvatiṃsasadisāva, tasmā antarā attānaṃ ajānitvā pāṭaliyā pupphitāya ‘‘na idaṃ devanagaraṃ, tattha pāricchattako pupphati, idha pana cittapāṭalī, jarasakkenāmhākaṃ suraṃ pāyetvā vañcitā, devanagarañca no gahitaṃ, gacchāma, tena saddhiṃ yujjhissāmā’’ti hatthiassarathe āruyha suvaṇṇarajatamaṇiphalakāni gahetvā yuddhasajjā hutvā asurabheriyo vādentā mahāsamudde udakaṃ dvidhā bhetvā uṭṭhahanti. Te deve vuṭṭhe vammikamakkhikā vammikaṃ viya sineruṃ āruhituṃ ārabhanti. Atha nesaṃ paṭhamaṃ nāgehi saddhiṃ yuddhaṃ hoti. Tasmiṃ kho pana yuddhe na kassaci chavi vā cammaṃ vā chijjati, na lohitaṃ uppajjati, kevalaṃ kumārakānaṃ dārumeṇḍakayuddhaṃ viya aññamaññasantāsanamattameva hoti. Koṭisatāpi koṭisahassāpi nāgā tehi saddhiṃ yujjhitvā te asurapuraṃyeva pavesetvā nivattanti. Yadā pana asurā balavanto honti, atha nāgā osakkitvā dutiye ālinde supaṇṇehi saddhiṃ ekatova hutvā yujjhanti. Esa nayo supaṇṇādīsupi. Yadā pana tāni pañcapi ṭhānāni asurā maddanti, tadā ekato sampiṇḍitānipi tāni pañca balāni osakkanti. Atha cattāro mahārājāno gantvā sakkassa taṃ pavattiṃ ārocenti. Sakko tesaṃ vacanaṃ sutvā diyaḍḍhayojanasatikaṃ vejayantarathaṃ āruyha sayaṃ vā nikkhamati, ekaṃ puttaṃ vā peseti. Yadā devā puna apaccāgamanāya asure jiniṃsu, tadā sakko asure palāpetvā pañcasu ṭhānesu ārakkhaṃ datvā vediyapāde vajirahatthā indapaṭimāyo ṭhapesi. Asurā kālena kālaṃ uṭṭhahitvā paṭimāyo disvā ‘‘sakko appamatto tiṭṭhatī’’ti tatova nivattanti. Idha pana yadā asurānaṃ jayo ahosi, devānaṃ parājayo, taṃ sandhāyetaṃ vuttaṃ – ‘‘parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā’’ti.


我来 志愿将这段巴利文直译成简体中文：
1.1 韦兰惹品注)；
因为两城无法以战争夺取,所以被称为不战之城,即天城和阿修罗城。当阿修罗强大时,诸天逃入天城关闭门,即使十万阿修罗也无可奈何。当诸天强大时,阿修罗逃入阿修罗城关闭门,即使十万帝释也无可奈何。因此这两城称为不战之城。在它们之间这些蛇等五处,帝释设置守护。其中"蛇"字指龙。因为它们在水中强大,所以在须弥山第一环处是它们的守护。"臂"字指金翅鸟。据说它们的食物称为臂,故得此名,在第二环是它们的守护。"肩之将"指鸠槃荼,据说它们是施予罗刹,在第三环是它们的守护。"助战"指夜叉。据说它们是不正行者好战,在第四环是它们的守护。"四大"指四大天王,在第五环是它们的守护。因此若阿修罗愤怒混乱心欲战而来到天城,在山的第一防线,龙阻止它们。如是余处余者。
那些阿修罗在寿量、容色、名声、自在等方面与三十三天相同,因此中途不知自己,当波吒厘树开花时[说]:"这不是天城,那里是珊瑚树开花,这里是斑波吒厘树,我们被老帝释让我们饮酒所骗,我们的天城被夺,我们去和他战斗",乘上象马车,拿着金银宝石盾,准备战斗,敲击阿修罗鼓,分开大海之水而起。他们如蚁冢蚂蚁攀登蚁冢般开始攀登须弥山。然后他们首先与龙战斗。在那战斗中没有任何人皮肤或皮革被切断,没有血液生起,仅如小孩的木羊战斗般只是互相恐吓而已。亿百亿千龙与它们战斗后使它们回到阿修罗城而退回。当阿修罗强大时,龙退后与第二环的金翅鸟联合而战。在金翅鸟等中也是此理。当阿修罗压制这五处时,即使五力联合也退却。然后四大天王去向帝释报告此事。帝释听闻他们的话,乘上一百五十由旬的毗阇延多车,自己出征或派一个儿子。当诸天为使[阿修罗]不再返回而战胜时,帝释驱散阿修罗,在五处设置守护,在围栏脚下设立持金刚杵的帝释像。阿修罗时时起来,见到雕像[想]"帝释不放逸而住"就从那里退回。但此处当阿修罗胜利,诸天失败时,关于此说:"诸比丘,诸天败北就向北面退却,阿修罗追击。"


Dakkhiṇābhimukhā hutvāti cakkavāḷapabbatābhimukhā hutvā. Asurā kira devehi parājitā palāyantā cakkavāḷapabbatābhimukhaṃ gantvā cakkavāḷamahāsamuddapiṭṭhiyaṃ rajatapaṭṭavaṇṇe vālikāpuline yattha paṇṇakuṭiyo māpetvā isayo vasanti, tattha gantvā isīnaṃ assamapadena gacchantā ‘‘sakko imehi saddhiṃ mantetvā amhe nāseti, gaṇhatha puttahatāya putte’’ti kupitā assamapade pānīyaghaṭacaṅkamanapaṇṇasālādīni viddhaṃsenti. Isayo araññato phalāphalaṃ ādāya āgatā disvā puna dukkhena paṭipākatikaṃ karonti, tepi punappunaṃ tatheva parājitā gantvā vināsenti. Tena vuttaṃ – ‘‘parājitā ca kho, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā’’ti. Navamaṃ uttānatthameva.

Devāsurasaṅgāmasuttādivaṇṇanā niṭṭhitā.

10. Tapussasuttavaṇṇanā

41. Dasame pakkhandatīti pavisati. Pasīdatīti pasādaṃ abhiruciṃ āpajjati, patiṭṭhāti vimuccatīti attho. Kathāpābhatanti kathāya mūlaṃ. Mūlañhi ‘‘pābhata’’nti vuccati. Yathāha –

‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo;

Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.1.4);

Tenevāha ‘‘kathāpābhatanti kathāmūla’’nti. Vitakkaggahaṇeneva taṃsahacarito vicāropi gahito. Tenevettha bahuvacananiddeso katoti āha ‘‘vitakkesūti vitakkavicāresū’’ti.

Tapussasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

5. Sāmaññavaggo

1-10. Sambādhasuttādivaṇṇanā

42-51. Pañcamassa paṭhame udāyīti tayo therā udāyī nāma kāḷudāyī, lāḷudāyī, mahāudāyīti, idha kāḷudāyī adhippetoti āha ‘‘udāyīti kāḷudāyitthero’’ti. Sambādheti sampīḷitataṇhāsaṃkilesādinā sauppīḷanatāya paramasambādhe. Ativiya saṅkaraṭṭhānabhūto hi nīvaraṇasambādho adhippeto. Okāsoti jhānassetaṃ nāmaṃ. Nīvaraṇasambādhābhāvena hi jhānaṃ idha ‘‘okāso’’ti vuttaṃ. Paṭilīnanisabhoti vā paṭilīno hutvā seṭṭho, paṭilīnānaṃ vā seṭṭhoti paṭilīnanisabho. Paṭilīnā nāma pahīnamānā vuccanti mānussayavasena uṇṇatābhāvato. Yathāha ‘‘kathañca, bhikkhave, bhikkhu paṭilīno hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃgato āyatiṃ anuppādadhammo’’ti (a. ni. 4.38; mahāni. 87). Sesaṃ sabbattha uttānameva.

Sambādhasuttādivaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Navakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Dasakanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

1. Ānisaṃsavaggo

1. Kimatthiyasuttavaṇṇanā

1. Dasakanipātassa paṭhame avippaṭisāratthānīti avippaṭisārappayojanāni. Avippaṭisārānisaṃsānīti avippaṭisārudayāni. Etena avippaṭisāro nāma sīlassa udayamattaṃ, saṃvaddhitassa rukkhassa chāyāpupphasadisaṃ, añño eva panānena nipphādetabbo samādhiādiguṇoti dasseti. ‘‘Yāva maggāmaggañāṇadassanavisuddhi, tāva taruṇavipassanā’’ti hi vacanato upakkilesavimuttaudayabbayañāṇato paraṃ ayañca vipassanā virajjati yogāvacaro viratto puriso viya bhariyāya saṅkhārato etenāti virāgo.

Kimatthiyasuttavaṇṇanā niṭṭhitā.

2-5. Cetanākaraṇīyasuttādivaṇṇanā

2-

我来 助您直译这段巴利文：
"成为向南面者"即面向轮围山。据说阿修罗被诸天打败逃走时,向轮围山方向去,在轮围大海上如银板色的沙滩上,那里仙人们建造叶屋而住,去到那里,经过仙人的住处时[想]:"帝释与这些人商议灭我们,抓住失子者的儿子们",愤怒地破坏住处的水罐、经行处、叶屋等。仙人们从林中取果实回来看到后,又辛苦地修复,他们又一再被打败后去破坏。因此说"诸比丘,阿修罗败北就向南面退却"。第九[经]义明显。
天阿修罗战等经注释结束。
第十.答诏经注释
四十一.第十中"跃入"即进入。"净信"即达到信心喜好,即住立解脱的意思。"话题"即话的根本。因为根本称为"携带物"。如说:
"智者以少量携带物,
贤者使自己兴起,
如吹微小火。"(本生1.1.4)
因此说"话题即话的根本"。以寻的获得也包括与之相应的伺。因此在此作复数说明,因此说"在诸寻中即在寻伺中"。
答诏经注释结束。
大品注释结束。
第五.沙门品
第一至十.障碍等经注释
四十二-五十一.第五品第一中"优陀夷"即有三位长老名优陀夷:黑优陀夷、愚优陀夷、大优陀夷,此处指黑优陀夷,因此说"优陀夷即黑优陀夷长老"。"障碍"即以爱染等逼迫而极度压迫。因为意指极为混乱处的障碍。"空隙"是禅那的名字。因为无障碍故此处说禅那为"空隙"。"离缠者牛王"即成为离缠者中最胜,或离缠者中最胜为离缠者牛王。离缠者称为已断慢者,因无慢随眠而无高傲。如说:"诸比丘,比丘如何是离缠者?此处,比丘,我慢已断,根已断如截断多罗树根使成为无有,未来不生法。"(增支4.38;大义释87)其余处处皆明显。
障碍等经注释结束。
如是满足意愿增支部注释中
九法分别注释中难明义释已竟。
礼敬彼世尊、阿罗汉、正等正觉者
增支部
十集注释
第一.五十篇
第一.功德品
第一.何义经注释
一.十集第一中"为无悔义"即为无悔的利益。"有无悔功德"即无悔的利益。由此显示无悔仅是戒的生起,如已生长树木的树荫花,而由此应生起定等功德。因为说"直至道非道智见清净皆为幼稚观",而从离随烦恼的生灭智之后,此观者离染如厌离妻子的人从诸行[离染],因此为离染。
何义经注释结束。
第二至五.应作等经注释
二-;

5. Dutiye saṃsāramahoghassa paratīrabhāvato yo naṃ adhigacchati, taṃ pāreti gametīti pāraṃ, nibbānaṃ. Tabbidūratāya natthi ettha pāranti apāraṃ, saṃsāro. Tenāha ‘‘orimatīrabhūtā tebhūmakavaṭṭā’’tiādi. Tatiyādīsu natthi vattabbaṃ.

Cetanākaraṇīyasuttādivaṇṇanā niṭṭhitā.

6. Samādhisuttavaṇṇanā

6. Chaṭṭhe santaṃ santanti appetvā nisinnassātiādīsu santaṃ santaṃ paṇītaṃ paṇītantiādīni vadati. Iminā pana ākārena taṃ paṭivijjhitvā tattha cittaṃ upasaṃharato phalasamāpattisaṅkhāto cittuppādo tathā pavattatīti veditabbo. Sesaṃ sabbattha uttānameva.

Samādhisuttavaṇṇanā niṭṭhitā.

Ānisaṃsavaggavaṇṇanā niṭṭhitā.

2. Nāthavaggo

1-4. Senāsanasuttādivaṇṇanā

11-14. Dutiyassa paṭhame nātidūranti gocaraṭṭhānato aḍḍhagāvutato orabhāgatāya nātidūraṃ. Nāccāsannanti pacchimena pamāṇena gocaraṭṭhānato pañcadhanusatikatāya na atiāsannaṃ. Tāya ca pana nātidūranāccāsannatāya gocaraṭṭhānapaṭiparissayādirahitamaggatāya ca gamanassa ca āgamanassa ca yuttarūpattā gamanāgamanasampannaṃ. Divasabhāge mahājanasaṃkiṇṇatābhāvena divā appākiṇṇaṃ. Abhāvattho hi ayaṃ appa-saddo ‘‘appiccho’’tiādīsu viya. Rattiyaṃ manussasaddābhāvena rattiṃ appasaddaṃ. Sabbadāpi janasannipātanigghosābhāvena appanigghosaṃ.

Appakasirenāti akasirena sukheneva. Sīlādiguṇānaṃ thirabhāvappattiyā therā. Suttageyyādi bahu sutaṃ etesanti bahussutā. Tamuggahadhāraṇena sammadeva garūnaṃ santike āgamitabhāvena ca āgato pariyattidhammasaṅkhāto āgamo etesanti āgatāgamā. Suttābhidhammasaṅkhātassa dhammassa dhāraṇena dhammadharā. Vinayassa dhāraṇena vinayadharā. Tesaṃ dhammavinayānaṃ mātikāya dhāraṇena mātikādharā. Tattha tattha dhammaparipucchāya paripucchati. Atthaparipucchāya paripañhati vīmaṃsati vicāreti. Idaṃ, bhante, kathaṃ, imassa ko atthoti paripucchāparipañhākāradassanaṃ. Avivaṭañceva pāḷiyā atthaṃ padesantarapāḷidassanena āgamato vivaranti. Anuttānīkatañca yuttivibhāvanena uttāniṃ karonti. Kaṅkhāṭhāniyesu dhammesu saṃsayuppattiyā hetutāya gaṇṭhiṭṭhānabhūtesu pāḷippadesesu yāthāvato vinicchayappadānena kaṅkhaṃ paṭivinodenti.

Ettha ca nātidūraṃ nāccāsannaṃ gamanāgamanasampannanti ekaṃ aṅgaṃ, divā appākiṇṇaṃ, rattiṃ appasaddaṃ, appanigghosanti ekaṃ, appaḍaṃsamakasavātātapasarīsapasamphassanti ekaṃ, tasmiṃ kho pana senāsane viharantassa…pe… parikkhārāti ekaṃ, tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentīti ekaṃ. Evaṃ pañca aṅgāni veditabbāni. Dutiyādīni uttānatthāni.

Senāsanasuttādivaṇṇanā niṭṭhitā.

5-6. Appamādasuttādivaṇṇanā

15-

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五.第二中由于轮回大瀑流的彼岸性,凡获得它的,使之到达、使之去即为彼岸,即涅槃。由于远离彼,此中无彼岸为此岸,即轮回。因此说"三界轮回为此岸"等。第三等中无可说。
应作等经注释结束。
第六.定经注释
六.第六中"寂静寂静"等中说"对已入定者的寂静寂静、胜妙胜妙"等。以此行相通达它而摄心于彼时,应知称为果等至的心生起如是转起。其余处处皆明显。
定经注释结束。
功德品注释结束。
第二.依止品
第一至四.住处等经注释
十一-十四.第二[品]第一中"不太远"即由于从行乞处半由旬内而不太远。"不太近"即以最后量度从行乞处五百弓量而不太近。由于那个不太远不太近性,以及无行乞处等障碍的道路,来去适宜性而具足来去。由于白天无大众喧闹而白天少扰。此"少"字义为无,如"少欲"等。由于夜间无人声而夜间少声。由于一切时无众集声而少噪音。
"不困难"即无困难,容易。以戒等功德达到稳固性为长老。多闻经偈等为多闻者。以正确从师处学受持彼而得教法为得教者。以持经阿毗达摩称为法的为持法者。以持律为持律者。以持彼等法律的纲要为持纲要者。以法遍问而遍问。以义遍问而遍问、研究、思择。显示"尊者,此如何,此何义"等遍问方式。以其他部分经文显示开显未开显的经义。以理趣显明而使不明显的明显。由于在可疑处法生起疑惑的原因,在作为结节处的经文部分,以给予如实抉择而除去疑惑。
此中"不太远不太近具足来去"为一支,"白天少扰、夜间少声、少噪音"为一[支],"少虻蚊风热爬行触"为一[支],"住于彼住处...资具"为一[支],"住于彼住处长老...除去疑惑"为一[支]。如是应知五支。第二等[经]义明显。
住处等经注释结束。
第五至六.不放逸等经注释
十五-;

16. Pañcame kārāpakaappamādo nāma ‘‘ime akusalā dhammā pahātabbā, ime kusalā dhammā upasampādetabbā’’ti taṃtaṃparivajjetabbavajjanasampādetabbasampādanavasena pavatto appamādo. Esāti appamādo. Lokiyova na lokuttaro. Ayañcāti ca esāti ca appamādameva vadati. Tesanti cātubhūmakadhammānaṃ. Paṭilābhakattenāti paṭilābhāpanakattena.

Jaṅgalānanti jaṅgalacārīnaṃ. Jaṅgala-saddo cettha kharabhāvasāmaññena pathavīpariyāyo, na anupaṭṭhānavidūradesavācī. Tenāha ‘‘pathavītalacārīna’’nti. Padānaṃ vuccamānattā ‘‘sapādakapāṇāna’’nti visesetvā vuttaṃ. Samodhānanti antogadhabhāvaṃ. Tenāha ‘‘odhānaṃ pakkhepa’’nti. ‘‘Upakkhepa’’ntipi paṭhanti, upanetvā pakkhipitabbanti attho. Vassikāya pupphaṃ vassikaṃ yathā ‘‘āmalakiyā phalaṃ āmalaka’’nti. Mahātalasminti uparipāsāde. Chaṭṭhaṃ uttānameva.

Appamādasuttādivaṇṇanā niṭṭhitā.

7-8. Paṭhamanāthasuttādivaṇṇanā

17-

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十六. 第五中"使作不放逸"即以"这些不善法应断,这些善法应证得"以应断除和应成就的方式转起的不放逸。"此"即不放逸。仅是世间不是出世间。"此"和"此"都是说不放逸。"它们"即四地法。"以使获得性"即以使获得性。
"陆行"即陆地活动者。此中"陆"字以坚硬性的共同而为地的同义词,不是说无水边远处。因此说"地面行者"。因为说足故特说"有足生物"。"合集"即包含性。因此说"摄入集合"。也读作"向集",意思是引向后应摄入。如"夏花"即夏天的花,如"庵罗果"即庵罗[树]的果。"大地"即上层宫殿。第六[经]义明显。
不放逸等经注释结束。
第七至八.第一依止等经注释
十七-

18. Sattame yehi sīlādīhi samannāgato bhikkhu dhammasaraṇatāya dhammeneva nāthati āsīsati abhibhavatīti nātho vuccati, te tassa nāthabhāvakarā dhammā nāthakaraṇāti vuttāti āha ‘‘attano sanāthabhāvakarā patiṭṭhakarāti attho’’ti. Tattha attano patiṭṭhakarāti yassa nāthabhāvakarā, tassa attano patiṭṭhāvidhāyino. Appatiṭṭho anātho, sappatiṭṭho sanāthoti patiṭṭhattho nātha-saddo. Kalyāṇaguṇayogato kalyāṇāti dassento ‘‘sīlādiguṇasampannā’’ti āha. Mijjanalakkhaṇā mettā etassa atthīti mitto. So vuttanayena kalyāṇo assa atthīti tassa atthitāmattaṃ kalyāṇamittapadena vuttaṃ. Assa tena sabbakālaṃ avijahitavāsoti taṃ dassetuṃ ‘‘kalyāṇasahāyo’’ti vuttanti āha ‘‘tevassā’’ti. Te eva kalyāṇamittā assa bhikkhuno. Saha ayanatoti saha pavattanato. Asamodhāne cittena, samodhāne pana cittena ceva kāyena ca sampavaṅko. Sukhaṃ vaco etasmiṃ anukūlagāhimhi ādaragāravavati puggaleti suvaco. Tenāha ‘‘sukhena vattabbo’’tiādi. Khamoti khanto. Tamevassa khamabhāvaṃ dassetuṃ ‘‘gāḷhenā’’tiādi vuttaṃ. Vāmatoti micchā, ayoniso vā gaṇhāti. Paṭippharatīti paṭāṇikabhāvena tiṭṭhati. Padakkhiṇaṃ gaṇhātīti sammā, yoniso vā gaṇhāti.

Uccāvacānīti vipulakhuddakāni. Tatrupagamaniyāyāti tatra tatra mahante khuddake ca kamme sādhanavasena upāyena upagacchantiyā, tassa tassa kammassa nipphādane samatthāyāti attho. Tatrupāyāyāti vā tatra tatra kamme sādhetabbe upāyabhūtāya.

Dhamme assa kāmoti dhammakāmoti byadhikaraṇānampi bāhirattho samāso hotīti katvā vuttaṃ. Kāmetabbato vā piyāyitabbato kāmo, dhammo. Dhammo kāmo assāti dhammakāmo. Dhammoti pariyattidhammo adhippetoti āha ‘‘tepiṭakaṃ buddhavacanaṃ piyāyatīti attho’’ti. Samudāharaṇaṃ kathanaṃ samudāhāro, piyo samudāhāro etassāti piyasamudāhāro. Sayañcāti ettha ca-saddena ‘‘sakkacca’’nti padaṃ anukaḍḍhati. Tena sayañca sakkaccaṃ desetukāmo hotīti yojanā. Abhidhammo satta pakaraṇāni ‘‘adhiko abhivisiṭṭho ca pariyattidhammo’’ti katvā. Vinayo ubhatovibhaṅgā vinayanato kāyavācānaṃ. Abhivinayo khandhakaparivārā visesato ābhisamācārikadhammakittanato. Ābhisamācārikadhammapāripūrivaseneva hi ādibrahmacariyakadhammapāripūrī. Dhammo eva piṭakadvayassapi pariyattidhammabhāvato. Maggaphalāni abhidhammo ‘‘nibbānadhammassa abhimukho’’ti katvā. Kilesavūpasamakaraṇaṃ pubbabhāgiyā tisso sikkhā saṅkhepato vivaṭṭanissito samatho vipassanā ca. Uḷārapāmojjoti balavapāmojjo. Kāraṇattheti nimittatthe. Kusaladhammanimittaṃ hissa vīriyārambho. Tenāha ‘‘tesaṃ adhigamatthāyā’’ti. Kusalesu dhammesūti vā nipphādetabbe bhummaṃ yathā ‘‘cetaso avūpasame ayonisomanasikārapadaṭṭhāna’’nti. Aṭṭhame natthi vattabbaṃ.

Paṭhamanāthasuttādivaṇṇanā niṭṭhitā.

9. Paṭhamaariyāvāsasuttavaṇṇanā



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十七. 第七中具足戒等者,比丘以法为依止,依法为主、希望、胜出称为依止,那些使他成为依止的法称为作依止,因此说"作自己有依止、作立足之意"。其中"作自己立足"即作依止者的自己立足建立。无立足为无依止,有立足为有依止,故依止字义为立足。显示由具足善功德为善,因此说"具足戒等功德"。有慈爱相为友。他如所说方式有善,以善友词说他的存在性。他与此永不分离而住,为显示此说"善伴",因此说"他们"。即那些善友是彼比丘的。"同行"即同转起。不合时以心,合时则以心和身相随。于此顺从者有敬重恭敬的人为善语者。因此说"易于教导"等。"忍"即忍者。为显示他的忍性而说"极"等。"左"即邪,或非理取。"反抗"即以对抗性而住。"右取"即正,或如理取。
"高低"即广大微小。"能往彼"即以成就方便趣向彼彼大小事,意即能完成彼彼事。或"彼方便"即于彼彼应成事为方便。
"法欲"即于法有欲,由外处义亦有复合词。或由应欲、应爱为欲,即法。法是他的欲为法欲。法指教法,因此说"喜爱三藏佛语之意"。说话谈论为言说,有喜言说为喜言说者。"自己"中以"及"字引申"恭敬"字。由此连结为"自己及恭敬欲说"。阿毗达摩七论以"增上殊胜教法"。律二分别以调伏身语。增律犍度附随以特别说明威仪法。因为以威仪法圆满而初梵行法圆满。法即由二藏亦为教法。道果为阿毗达摩因"向涅槃法"。息灭烦恼为前分三学,略说依离缚止观。"大喜悦"即强力喜悦。"于因"即于缘。因为精进是他的善法缘。因此说"为获得它们"。或"于善法"为应成就处格,如"心不寂止以非理作意为近因"。第八中无可说。
第一依止等经注释结束。
第九.第一圣住经注释

19. Navame ariyānaṃ eva āvāsāti ariyāvāsā anariyānaṃ tādisānaṃ asambhavato. Ariyāti cettha ukkaṭṭhaniddesena khīṇāsavā gahitā. Te ca yasmā tehi sabbakālaṃ avijahitavāsā eva, tasmā vuttaṃ ‘‘te āvasiṃsu āvasanti āvasissantī’’ti. Tattha āvasiṃsūti nissāya āvasiṃsu. Pañcaṅgavippahīnatādayo hi ariyānaṃ apassayā. Tesu pañcaṅgavippahānapaccekasaccapanodanaesanāosaṭṭhāni, ‘‘saṅkhāyekaṃ paṭisevati, adhivāseti parivajjeti vinodetī’’ti (dī. ni. 3.308; ma. ni. 2.168; a. ni. 10.20) vuttesu apassenesu vinodanañca maggakiccāneva, itare maggena ca samijjhantīti.

Paṭhamaariyāvāsasuttavaṇṇanā niṭṭhitā.

10. Dutiyaariyāvāsasuttavaṇṇanā

20. Dasame kasmā pana bhagavā kurusu viharanto imaṃ suttaṃ abhāsīti āha ‘‘yasmā’’tiādi. Kururaṭṭhaṃ kira tadā tannivāsisattānaṃ yonisomanasikāravantatādinā yebhuyyena suppaṭipannatāya pubbe ca katapuññatābalena vā tadā utuādisampattiyuttameva ahosi. Keci pana ‘‘pubbe pavattakuruvattadhammānuṭṭhānavāsanāya uttarakuru viya yebhuyyena utuādisampannameva hoti. Bhagavato kāle sātisayaṃ utusappāyādiyuttaṃ raṭṭhaṃ ahosī’’ti vadanti. Tattha bhikkhū bhikkhuniyo upāsakā upāsikāyo utupaccayādisampannattā tassa raṭṭhassa sappāyautupaccayasevanena niccaṃ kallasarīrā kallacittā ca honti. Te cittasarīrakallatāya anuggahitapaññābalā gambhīrakathaṃ paṭiggahetuṃ samatthā paṭiccasamuppādanissitānaṃ gambhīrapaññānañca kārakā honti. Tenāha ‘‘kururaṭṭhavāsino bhikkhū gambhīrapaññākārakā’’tiādi.

Yuttappayuttāti satipaṭṭhānabhāvanāya yuttā ceva payuttā ca. Tasmiñhi (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 

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十九. 第九中"圣者之住"即圣住,因为非圣者无如是住。此中"圣"以最胜义包括诸漏已尽者。由于他们与此永不分离住故,因此说"他们曾住、现住、当住"。其中"曾住"即依靠而住。五支断等为圣者之依止。于彼五支断、各别谛断除、追求、摄取处中,"观察而受用、忍受、遍舍、遍除"已说,遍除为道所作事,其余由道成就。
第一圣住经注释结束。
第十.第二圣住经注释
二十. 第十中为何世尊在拘卢（今印度北方）国住时说此经,因此说。拘卢国当时由于彼处住者以如理作意等多数善住,或由于先前营为福德力,故时节等最为和谐。有些说"由于先前拘卢国行法之习气,如北拘卢（传说中的理想国）多为时节等和谐。世尊时代极其时节等和适之国"。在彼处比丘、比丘尼、优婆塞、优婆夷由于时节因缘等和谐,常常以适宜时节因缘服用而身体清爽、心意清净。他们由心身清洁性得到智慧力赞助,能承受深奥言说,成为缘起等深智者。因此说"拘卢国住者为深智作者"等。
"正受用"即为四念处修习正受用且已被运用。于彼（大）


1.106) janapade catasso parisā pakatiyāva satipaṭṭhānabhāvanānuyogamanuyuttā viharanti, antamaso dāsakammakaraparijanāpi satipaṭṭhānappaṭisaṃyuttameva kathaṃ kathenti. Udakatitthasuttakantanaṭṭhānādīsupi niratthakakathā nāma nappavattati. Sace kāci itthī, ‘‘amma, tvaṃ kataraṃ satipaṭṭhānabhāvanaṃ manasi karosī’’ti pucchitā ‘‘na kiñcī’’ti vadati, taṃ garahanti ‘‘dhīratthu tava jīvitaṃ, jīvamānāpi tvaṃ matasadisā’’ti. Atha naṃ ‘‘mā dāni puna evamakāsī’’ti ovaditvā aññataraṃ satipaṭṭhānaṃ uggaṇhāpenti. Yā pana ‘‘ahaṃ asukaṃ satipaṭṭhānaṃ nāma manasi karomī’’ti vadati, tassā ‘‘sādhu sādhū’’ti sādhukāraṃ datvā ‘‘tava jīvitaṃ sujīvitaṃ, tvaṃ nāma manussattaṃ pattā, tavatthāya sammāsambuddho uppanno’’tiādīhi pasaṃsanti. Na kevalañcettha manussajātikāyeva satipaṭṭhānamanasikārayuttā, te nissāya viharantā tiracchānagatāpi.

Tatridaṃ vatthu – eko kira naṭako suvapotakaṃ gahetvā sikkhāpento vicarati. So bhikkhuniupassayaṃ upanissāya vasitvā gamanakāle suvapotakaṃ pamussitvā gato. Taṃ sāmaṇeriyo gahetvā paṭijaggiṃsu, ‘‘buddharakkhito’’ti cassa nāmaṃ akaṃsu. Taṃ ekadivasaṃ purato nisinnaṃ disvā mahātherī āha ‘‘buddharakkhitā’’ti. Kiṃ, ayyoti. Atthi te koci bhāvanāmanasikāroti? Natthayyeti. Āvuso , pabbajitānaṃ santike vasantena nāma vissaṭṭhaattabhāvena bhavituṃ na vaṭṭati, kocideva manasikāro icchitabbo, tvaṃ pana aññaṃ na sakkhissasi, ‘‘aṭṭhi aṭṭhī’’ti sajjhāyaṃ karohīti. So theriyā ovāde ṭhatvā ‘‘aṭṭhi aṭṭhī’’ti sajjhāyanto carati.

Taṃ ekadivasaṃ pātova toraṇagge nisīditvā bālātapaṃ tapamānaṃ eko sakuṇo nakhapañjarena aggahesi. So ‘‘kiri kirī’’ti saddamakāsi. Sāmaṇeriyo sutvā, ‘‘ayye, buddharakkhito sakuṇena gahito, mocema na’’nti leḍḍuādīni gahetvā anubandhitvā mocesuṃ. Taṃ ānetvā purato ṭhapitaṃ therī āha, ‘‘buddharakkhita, sakuṇena gahitakāle kiṃ cintesī’’ti. Ayye, na aññaṃ cintesiṃ, ‘‘aṭṭhipuñjova aṭṭhipuñjaṃ gahetvā gacchati, katarasmiṃ ṭhāne vippakirissatī’’ti evaṃ, ayye, aṭṭhipuñjameva cintesinti. Sādhu sādhu, buddharakkhita , anāgate bhavakkhayassa te paccayo bhavissatīti. Evaṃ tattha tiracchānagatāpi satipaṭṭhānamanasikārayuttā.

Dīghanikāyādīsu mahānidānādīnīti dīghanikāye mahānidānaṃ (dī. ni. 2.95 ādayo) satipaṭṭhānaṃ (dī. ni. 2.372 ādayo) majjhimanikāye satipaṭṭhānaṃ (ma. ni. 1.105 ādayo) sāropamaṃ (ma. ni. 1.307 ādayo) rukkhopamaṃ raṭṭhapālaṃ māgaṇḍiyaṃ āneñjasappāyanti (ma. ni. 

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一.一〇六）在[拘卢]国中四众自然就住于从事修习念处,乃至奴仆佣人眷属也只谈论与念处相应的话。在水井、纺线等处也不生起无意义的谈话。如果有任何女子被问"姊妹,你在作意哪一种念处修习?"而答"什么都没有",她们就呵责说:"呸!你的生命,你虽然活着也如死人一样。"然后劝诫她"现在不要再如此做",教她某种念处。若说"我作意某种念处",就对她说"善哉!善哉!"予以赞叹说"你的生命善活,你得人身,正等正觉为你而出世"等。
不仅是人类相应于念处作意,依止他们而住的畜生也是。其中有此事:据说有一训练师带着一只小鹦鹉四处训练。他住在比丘尼精舍附近,离开时忘记了小鹦鹉而去。沙弥尼们把它收养,给它取名"佛护"。一天见它坐在前面,大长老尼说:"佛护。""什么事,圣者?""你有什么修习作意吗?""没有,圣者。""朋友,住在出家人附近不应放任自己,应当有某种作意,但你其他的不能[修],请诵读'骨骨'"。它依长老尼教诫而诵读"骨骨"。
一天清晨它坐在门柱顶晒太阳,一只鸟用爪笼抓住它。它发出"吱吱"声。沙弥尼们听到说:"大德,佛护被鸟抓住了,我们去解救它",拿着土块等追赶救出它。将它带来放在前面,长老尼说:"佛护,被鸟抓住时想什么?""圣者,我不想其他,只想'骨堆抓着骨堆而去,将在哪里散落',圣者,我只想骨堆。""善哉!善哉!佛护,在未来将成为你尽有的缘。"如是在那里连畜生也相应于念处作意。
"长部等中大因等"即长部的大因经、念处经、中部的念处经、心材喻经、树喻[经]、罗吒波罗[经]、摩犍提耶[经]、不动利益[经](中部

3.66 ādayo) evamādīni.

Ñāṇādayoti ñāṇañceva taṃsampayuttadhammā ca. Tenāha ‘‘ñāṇanti vutte’’tiādi. Ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. Mahācittānīti aṭṭhapi mahākiriyacittāni labbhanti ‘‘satatavihārā’’ti vacanato ñāṇuppattipaccayarahitakālepi pavattijotanato. Dasa cittānīti aṭṭha mahākiriyacittāni hasituppādavoṭṭhabbanacittehi saddhiṃ dasa cittāni labbhanti. Arajjanādussanavasena pavatti tesampi sādhāraṇāti. ‘‘Upekkhako viharatī’’ti vacanato chaḷaṅgupekkhāvasena āgatānaṃ imesaṃ satatavihārānaṃ somanassaṃ kathaṃ labbhatīti āha ‘‘āsevanavasena labbhatī’’ti. Kiñcāpi khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatto viya bahulaṃ upekkhako viharati attano parisuddhapakatibhāvāvijahanato. Kadāci pana tathā cetobhisaṅkhārābhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ , tattha yāthāvasabhāvaggahaṇavasenapi arahato cittaṃ somanassasahagataṃ hutvā pavattateva, tañca kho pubbāsevanavasena. Tena vuttaṃ ‘‘āsevanavasena labbhatī’’ti. Ārakkhakiccaṃ sādheti sativepullappattattā. Caratotiādinā niccasamādānaṃ dasseti, taṃ vikkhepābhāvena daṭṭhabbaṃ.

Pabbajjūpagatāti yaṃ kiñci pabbajjaṃ upagatā, na samitapāpā. Bhovādinoti jātimattabrāhmaṇe vadati. Pāṭekkasaccānīti tehi tehi diṭṭhigatikehi pāṭiyekkaṃ gahitāni ‘‘idameva sacca’’nti abhiniviṭṭhāni diṭṭhisaccādīni. Tānipi hi ‘‘idameva sacca’’nti gahaṇaṃ upādāya ‘‘saccānī’’ti voharīyanti. Tenāha ‘‘idamevā’’tiādi. Nīhaṭānīti attano santānato nīharitāni apanītāni. Gahitaggahaṇassāti ariyamaggādhigamato pubbe gahitassa diṭṭhiggāhassa. Vissaṭṭhabhāvavevacanānīti ariyamaggena sabbaso pariccāgabhāvassa adhivacanāni.

Natthi etāsaṃ vayo vekallanti avayāti āha ‘‘anūnā’’ti, anavasesoti attho. Esanāti kāmesanādayo. Maggassa kiccanipphatti kathitā rāgādīnaṃ pahīnabhāvadīpanato. Paccavekkhaṇaphalaṃ kathitanti paccavekkhaṇamukhena ariyaphalaṃ kathitaṃ. Adhigate hi aggaphale sabbaso rāgādīnaṃ anuppādadhammataṃ pajānāti, tañca pajānanaṃ paccavekkhaṇañāṇanti.

Dutiyaariyāvāsasuttavaṇṇanā niṭṭhitā.

Nāthavaggavaṇṇanā niṭṭhitā.

3. Mahāvaggo

1. Sīhanādasuttavaṇṇanā

21. Tatiyassa paṭhame visamaṭṭhānesūti papātādīsu visamaṭṭhānesu. ‘‘Aññehi asādhāraṇānī’’ti kasmā vuttaṃ, nanu cetāni sāvakānampi ekaccānaṃ uppajjantīti? Kāmaṃ uppajjanti, yādisāni pana buddhānaṃ ṭhānāṭṭhānañāṇādīni, na tādisāni tadaññesaṃ kadācipi uppajjantīti aññehi asādhāraṇānīti . Tenāha ‘‘tathāgatasseva balānī’’ti. Imameva hi yathāvuttalesaṃ apekkhitvā tadabhāvato āsayānusayañāṇādīsu eva asādhāraṇasamaññā niruḷhā. Kāmaṃ ñāṇabalānaṃ ñāṇasambhāro visesapaccayo, puññasambhāropi pana nesaṃ paccayo eva. Ñāṇasambhārassapi vā puññasambhārabhāvato ‘‘puññussayasampattiyā āgatānī’’ti vuttaṃ.

Pakatihatthikulanti (saṃ. ni. ṭī. 2.

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三.六六等）等等。
"慧等"即慧以及与之相应的诸法。所以说"说慧"等。能得慧相应心,因为离开它们就不可能有正知。"大心等"即八大唯作心也能得,因说"恒常住",表明即使在无慧生起因缘时也能转起。"十心"即八大唯作心加上微笑心、确定心共十心能得。因为它们也共同以不贪不瞋方式转起。因说"住于舍",以六支舍方式而来的这些恒常住如何能得喜?说"以串习方式得"。虽然漏尽者对可意不可意所缘多以舍心而住,如中舍者,因不舍自己清净自性。但有时无如是心行时,对于自性可意的所缘,阿罗汉的心也依如实自性取而转起为俱喜,这也是由于先前串习。所以说"以串习方式得"。成就守护作用因念达圆满。以"行"等显示常时受持,这应以无散乱而见。
"出家者"即任何出家者,非息恶者。"称'尊者'者"说的是仅凭出身的婆罗门。"个别真谛"即彼彼见者各别所执"唯此为真"而固执的见真谛等。因为它们也因执取"唯此为真"而称为"诸谛"。所以说"唯此"等。"拔除"即从自相续中拔出除去。"所执之执"即圣道证得前所执的见执。"舍离状态之同义语"即以圣道完全舍断状态的同义语。
"此等无缺"即无缺,说"无减",意为无余。"寻求"即欲寻求等。说明道的作用成就因说明贪等已断。"说观察果"即从观察方面说圣果。因为证得最上果后,了知贪等完全成为不生法,那了知即观察智。
第二圣住经注释完毕。
依止品注释完毕。
三.大品
一.狮子吼经注释
二十一、第三品第一经中"不平处"即悬崖等不平处。为何说"不与他共",难道这些不也生起于某些声闻吗?虽然生起,但如诸佛的处非处智等,不曾如是生起于其他任何人,因此不与他共。所以说"唯如来之力"。因为只关系到如前所说的这些差异,由于彼等之无,专门用不共之名于随眠随观智等。虽然智力以智资粮为特胜缘,但福资粮也是它们的缘。或者因为智资粮也是福资粮性质,所以说"由福德积集而来"。
"普通象群"即(相应部注)

2.22) giricaranadicaravanacarādippabhedā gocariyakālāvakanāmā sabbāpi balena pākatikā hatthijāti. Dasannaṃ purisānanti thāmamajjhimānaṃ dasannaṃ purisānaṃ. Ekassa tathāgatassa kāyabalanti ānetvā sambandho. Ekassāti ca tathā heṭṭhā kathāyaṃ āgatattā desanāsotena vuttaṃ. Nārāyanasaṅghātabalanti ettha nārā vuccanti rasmiyo. Tā bahū nānāvidhā ito uppajjantīti nārāyanaṃ, vajiraṃ, tasmā nārāyanasaṅghātabalanti vajirasaṅghātabalanti attho. Ñāṇabalaṃ pana pāḷiyaṃ āgatameva, na kāyabalaṃ viya aṭṭhakathāruḷhamevāti adhippāyo.

Saṃyuttake (saṃ. ni. 2.33) āgatāni tesattati ñāṇāni, sattasattati ñāṇānīti vuttaṃ, tattha (vibha. mūlaṭī. 760) pana nidānavagge sattasattati āgatāni catucattārīsañca. Tesattati pana paṭisambhidāmagge (paṭi. ma. 1.1) sutamayādīni āgatāni dissanti, na saṃyuttake. Aññānipīti etena ñāṇavatthuvibhaṅge (vibha. 751 ādayo) ekakādivasena vuttāni, aññattha ca ‘‘pubbante ñāṇa’’ntiādinā (dha. sa. 1063) brahmajālādīsu ca ‘‘tayidaṃ tathāgato pajānāti ‘imāni diṭṭhiṭṭhānāni evaṃ gahitānī’ti’’ādinā (dī. ni. 1.36) vuttāni anekāni ñāṇappabhedāni saṅgaṇhāti. Yāthāvappaṭivedhato sayañca akampiyaṃ puggalañca taṃsamaṅginaṃ neyyesu adhibalaṃ karotīti āha ‘‘akampiyaṭṭhena upatthambhanaṭṭhena cā’’ti.

Usabhassa idanti āsabhaṃ, seṭṭhaṭṭhānaṃ. Sabbaññutāpaṭijānanavasena abhimukhaṃ gacchanti, aṭṭha vā parisā upasaṅkamantīti āsabhā, pubbabuddhā. Idaṃ panāti buddhānaṃ ṭhānaṃ sabbaññutameva vadati. Tiṭṭhamānovāti avadantopi tiṭṭhamānova paṭijānāti nāmāti attho. Upagacchatīti anujānāti.

Aṭṭhasuparisāsūti ‘‘abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ…pe… tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmī’’ti (ma. ni. 1.151) vuttāsu aṭṭhasu parisāsu. Abhītanādaṃ nadatīti parato dassitañāṇayogena dasabalohanti abhītanādaṃ nadati.

Paṭivedhaniṭṭhattā arahattamaggañāṇaṃ paṭivedhoti ‘‘phalakkhaṇe uppannaṃ nāmā’’ti vuttaṃ. Tena paṭiladdhassapi desanāñāṇassa kiccanipphatti parassa avabujjhanamattena hotīti ‘‘aññāsikoṇḍaññassa sotāpattiphalakkhaṇe pavattaṃ nāmā’’ti vuttaṃ. Tato paraṃ pana yāva parinibbānā desanāñāṇapavatti tasseva pavattitassa dhammacakkassa ṭhānanti veditabbaṃ pavattitacakkassa cakkavattino cakkaratanassa ṭhānaṃ viya.

Tiṭṭhatīti vuttaṃ, kiṃ bhūmiyaṃ puriso viya, noti āha ‘‘tadāyattavuttitāyā’’ti. Ṭhānanti cettha attalābho dharamānatā ca, na gatinivattīti āha ‘‘uppajjati ceva pavattati cā’’ti. Yattha panetaṃ dasabalañāṇaṃ vitthāritaṃ, taṃ dassento ‘‘abhidhamme panā’’tiādimāha. Sesesupi eseva nayo.

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

Agatigāmininti nibbānagāminiṃ. Vuttañhi ‘‘nibbānañcāhaṃ, sāriputta, pajānāmi nibbānagāminiñca paṭipada’’nti (ma. ni. 

我来 助您直译这段巴利文：
二.二二）山栖、河栖、林栖等差别,称为放牧象、家象等一切普通象种。"十人"即中等力十人。"一如来身力"即引来连结。"一"也因如此前文已说而随说法流说。"那罗延集力"中"那罗"说的是光线。因为从此生起多种种光线故为那罗延,即金刚,所以那罗延集力即金刚集力之意。但智力在经中已来,非如身力只在注释中升起之意。
相应部(相应部2.33)所说七十三智,说七十七智,但彼中(分别论根本复注760)因缘品有七十七和四十四。七十三则在无碍解道(无碍解道1.1)闻所成等见到,不在相应部。"其他"以此摄受智事分别(分别论751等)以一法等方式所说,及他处以"前际智"等(法集论1063)及梵网等以"如来了知'此等见处如是执取'"等(长部1.36)所说诸多智差别。由如实通达而自无动摇及使具此之人于所引导处有胜力,故说"以无动摇义及支持义"。
"牛王所有"为牛王处,即最胜处。以宣称一切知而面向前进,或八众来近为牛王,即前佛。"此"即说诸佛处唯一切知。"住立"即不说时也是住立宣称之意。"趣向"即允许。
"于八众中"即"我忆念,舍利弗,数百刹帝利众...在彼处,舍利弗,我不见恐惧或怯懦降临之相"(中部1.151)所说八众中。"作无畏吼"即以后所显智结合十力者作无畏吼。
因通达究竟故阿罗汉道智为通达,说"于果剎那生起"。由此所得的说法智作用成就唯以他人了解而说"于阿若憍陈如证须陀洹果剎那转起"。此后乃至涅槃的说法智转起是已转法轮的住立,应知如转轮王已转的轮宝住立。
说"住立",是否如人在地上?不是,故说"以彼为依转起故"。此中"住立"为自得和存续,非趣向止息,故说"生起及转起"。显示此十力智广说处说"于阿毗达摩"等。其余亦同此理。
"受持"为受持,它们是受持后所作,故说"受持后所作"。或业即业受持,以此显示受持字无新义,如"尿去"之"去"字。"趣"即地狱等趣。"依"即自体。"时"即业应成熟时。"加行"即成为果生起缘的行为。
"趣向"即趣向涅槃。因说"舍利弗,我了知涅槃及趣向涅槃之道"(中部;

1.153). Bahūsupi manussesu ekameva pāṇaṃ ghātentesu kāmaṃ sabbesampi cetanā tassevekassa jīvitindriyārammaṇā, taṃ pana kammaṃ tesaṃ nānākāraṃ. Tesu (vibha. aṭṭha. 811) hi eko ādarena chandajāto karoti, eko ‘‘ehi tvampi karohī’’ti parehi nippīḷito karoti, eko samānacchando viya hutvā appaṭibāhamāno vicarati. Tesu eko teneva kammena niraye nibbattati, eko tiracchānayoniyaṃ, eko pettivisaye. Taṃ tathāgato āyūhanakkhaṇeyeva ‘‘iminā nīhārena āyūhitattā esa niraye nibbattissati, esa tiracchānayoniyaṃ, esa pettivisaye’’ti jānāti. Niraye nibbattamānampi ‘‘esa mahāniraye nibbattissati, esa ussadaniraye’’ti jānāti. Tiracchānayoniyaṃ nibbattamānampi ‘‘esa apādako bhavissati, esa dvipādako, esa catuppado, esa bahuppado’’ti jānāti. Pettivisaye nibbattamānampi ‘‘esa nijjhāmataṇhiko bhavissati, esa khuppipāsiko, esa paradattūpajīvī’’ti jānāti. Tesu ca kammesu ‘‘idaṃ kammaṃ paṭisandhiṃ ākaḍḍhissati, idaṃ aññena dinnāya paṭisandhiyā upadhivepakkaṃ bhavissatī’’ti jānāti.

Tathā sakalagāmavāsikesu ekato piṇḍapātaṃ dadamānesu kāmaṃ sabbesampi cetanā piṇḍapātārammaṇāva, taṃ pana kammaṃ tesaṃ nānākāraṃ. Tesu hi eko ādarena karotīti sabbaṃ purimasadisaṃ, tasmā tesu keci devaloke nibbattanti, keci manussaloke. Taṃ tathāgato āyūhanakkhaṇeyeva jānāti. ‘‘Iminā nīhārena āyūhitattā esa manussaloke nibbattissati, esa devaloke. Tatthāpi esa khattiyakule, esa brāhmaṇakule, esa vessakule, esa suddakule, esa paranimmitavasavattīsu, esa nimmānaratīsu, esa tusitesu, esa yāmesu, esa tāvatiṃsesu, esa cātumahārājikesu, esa bhummadevesū’’tiādinā tattha tattha hīnapaṇītasuvaṇṇadubbaṇṇaappaparivāramahāparivāratādibhedaṃ taṃ taṃ visesaṃ āyūhanakkhaṇeyeva jānāti.

Tathā vipassanaṃ paṭṭhapentesuyeva ‘‘iminā nīhārena esa kiñci sallakkhetuṃ na sakkhissati, esa mahābhūtamattameva vavatthapessati, esa rūpapariggaheyeva ṭhassati, esa arūpapariggaheyeva, esa nāmarūpapariggaheyeva, esa paccayapariggaheyeva, esa lakkhaṇārammaṇikavipassanāyameva, esa paṭhamaphaleyeva, esa dutiyaphaleyeva, esa tatiyaphaleyeva, esa arahattaṃ pāpuṇissatī’’ti jānāti. Kasiṇaparikammaṃ karontesupi ‘‘imassa parikammamattameva bhavissati, esa nimittaṃ uppādessati, esa appanaṃ eva pāpuṇissati, esa jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ gaṇhissatī’’ti jānāti. Tenāha ‘‘imassa cetanā’’tiādi.


我来帮您直译这段巴利文：
一.一五三）。虽然在许多人中杀一生命时,虽然一切人的思都以彼一命根为所缘,但彼业于他们有种种差别。在他们中(分别论注811)有一人以热忱生欲而作,有一人被他人逼迫说"来,你也做"而作,有一人似同心而不阻止而行。在他们中有一人以彼业生于地狱,有一人生于畜生道,有一人生于饿鬼界。如来于造作剎那即知"由于以此方式造作故此人将生于地狱,此人[将生于]畜生道,此人[将生于]饿鬼界"。对于将生于地狱者也知"此人将生于大地狱,此人[将生于]小地狱"。对于将生于畜生道者也知"此人将成为无足者,此人[将成为]二足者,此人[将成为]四足者,此人[将成为]多足者"。对于将生于饿鬼界者也知"此人将成为烧渴者,此人[将成为]饥渴者,此人[将成为]依他施活者"。对于彼等诸业也知"此业将牵引结生,此业将于他已与[业]之结生成为自体异熟"。
如是当全村民一起布施食时,虽然一切人的思都以食施为所缘,但彼业于他们有种种差别。在他们中有一人以热忱而作,如前类推,因此他们有些生于天界,有些生于人界。如来于造作剎那即知。"由于以此方式造作故此人将生于人界,此人[将生于]天界。其中此人[将生于]刹帝利族,此人[将生于]婆罗门族,此人[将生于]吠舍族,此人[将生于]首陀族,此人[将生于]他化自在天,此人[将生于]化乐天,此人[将生于]兜率天,此人[将生于]夜摩天,此人[将生于]三十三天,此人[将生于]四大王天,此人[将生于]地居天"等,于彼彼处低劣殊胜、美色丑色、少眷属大眷属等差别,彼彼殊胜于造作剎那即知。
如是对于开始修观者即知"以此方式此人将不能观察任何[法],此人将仅确定大种,此人将住于把握色,此人将[住于]把握无色,此人将[住于]把握名色,此人将[住于]把握缘,此人将[住于]以相为所缘之观,此人将[证]初果,此人将[证]第二果,此人将[证]第三果,此人将证得阿罗汉"。对于作遍预备业者也知"此人将仅有预备业,此人将生起相,此人将证得安止,此人将以禅为基础建立观后证得阿罗汉"。因此说"此人的思"等。


Kāmanato kāmetabbato kāmappaṭisaṃyuttato ca dhātu kāmadhātu. Ādi-saddena byāpādadhāturūpadhātuādīnaṃ saṅgaho. Vilakkhaṇatāyāti visadisasabhāvatāya. Khandhāyatanadhātulokanti anekadhātuṃ nānādhātuṃ khandhalokaṃ āyatanalokaṃ dhātulokaṃ yathābhūtaṃ pajānātīti yojanā. ‘‘Ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāma. Tesupi ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho. Ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho. Ekavidhena saññākkhandho…pe… saṅkhārakkhandho…pe… viññāṇakkhandho, bahuvidhena viññāṇakkhandho’’ti evaṃ tāva khandhalokassa, ‘‘idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve cātubhūmakā’’tiādinā āyatanalokassa, ‘‘ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve cātubhūmakā’’tiādinā dhātulokassa anekasabhāvaṃ nānāsabhāvañca pajānāti. Na kevalaṃ upādinnasaṅkhāralokasseva, atha kho anupādinnakasaṅkhāralokassapi ‘‘imāya nāma dhātuyā ussannattā imassa rukkhassa khandho seto, imassa kāḷo, imassa maṭṭho, imassa sakaṇṭako, imassa bahalattaco, imassa tanuttaco, imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ, imassa pupphaṃ nīlaṃ pītaṃ lohitaṃ odātaṃ sugandhaṃ duggandhaṃ, imassa phalaṃ khuddakaṃ mahantaṃ dīghaṃ vaṭṭaṃ susaṇṭhānaṃ dussaṇṭhānaṃ maṭṭhaṃ pharusaṃ sugandhaṃ duggandhaṃ madhuraṃ tittakaṃ kaṭukaṃ ambilaṃ kasāvaṃ, imassa kaṇṭako tikhiṇo kuṇṭho ujuko kuṭilo tambo kāḷo odāto hotī’’tiādinā pajānāti. Sabbaññubuddhānaṃ eva hi etaṃ balaṃ, na aññesaṃ.

Nānādhimuttikatanti nānajjhāsayataṃ. Adhimutti nāma ajjhāsayadhātu ajjhāsayasabhāvo. So pana hīnapaṇītatāsāmaññena pāḷiyaṃ dvidhāva vuttopi hīnapaṇītādibhedena anekavidhoti āha ‘‘hīnādīhi adhimuttīhi nānādhimuttikabhāva’’nti. Tattha ye ye sattā yaṃyaṃadhimuttikā, te te taṃtadadhimuttike eva sevanti bhajanti payirupāsanti dhātusabhāgato. Yathā gūthādīnaṃ dhātūnaṃ sabhāvo eso, yaṃ gūthādīhi eva saṃsandanti samenti, evaṃ hīnajjhāsayā dussīlādīheva saṃsandanti samenti, sampannasīlādayo ca sampannasīlādīheva. Taṃ nesaṃ nānādhimuttikataṃ bhagavā yathābhūtaṃ pajānātīti.


我来 助您直译这段巴利文：
由被欲求、应被欲求及与欲相应故,界为欲界。以"等"字摄受瞋界、色界等。"差异性"即不同自性。"蕴处界世间"即如实了知多界、种种界、蕴世间、处世间、界世间为其连结。"此名色蕴...此名识蕴。其中色蕴一种,色蕴十一种。受蕴一种,受蕴多种。想蕴...行蕴...识蕴一种,识蕴多种",如是先是蕴世间,"此名眼处...此名法处。其中十处是欲界,二处是四地"等处世间,"此名眼界...此名意识界。其中十六界是欲界,二界是四地"等界世间,了知多种自性、种种自性。不仅是有执取行世间,而且无执取行世间也"由于某界增盛故此树干白,此黑,此平滑,此有刺,此粗皮,此薄皮,此叶以色形状等如是,此花青黄赤白香臭,此果小大长圆好形不好形平滑粗糙香臭甜苦辛酸涩,此刺利钝直曲铜黑白"等而了知。因为这是一切知佛的力,非其他[人]的。
"种种胜解"即种种意乐。胜解名为意乐界、意乐自性。虽然它在经中以劣胜同性只说为二种,但以劣胜等差别而有多种,故说"以劣等胜解为种种胜解性"。其中若若众生有何何胜解,彼彼由界同性只亲近、亲昵、恭敬彼彼胜解者。如粪等界的自性是只与粪等和合一致,如是劣意乐者只与破戒等和合一致,具足戒等者只与具足戒等[和合一致]。世尊如实了知他们的彼种种胜解性。


Vuddhiṃhāniñcāti paccayavisesena sāmatthiyato adhikataṃ anadhikatañca. Indriyaparopariyattañāṇaniddese (vibha. 814; paṭi. ma. 113) ‘‘āsayaṃ jānāti, anusayaṃ jānātī’’ti āsayādijānanaṃ kasmā niddiṭṭhanti? Āsayajānanādinā yehi indriyehi paroparehi sattā kalyāṇapāpāsayādikā honti, tesaṃ jānanassa vibhāvanato. Evañca katvā indriyaparopariyattaāsayānusayañāṇānaṃ visuṃ asādhāraṇatā, indriyaparopariyattanānādhimuttikatāñāṇānaṃ visuṃ balavatā ca siddhā hoti. Tattha āsayanti yattha sattā nivasanti, taṃ tesaṃ nivāsaṭṭhānaṃ, diṭṭhigataṃ vā yathābhūtañāṇaṃ vā āsayo, anusayo appahīnabhāvena thāmagato kileso. Taṃ pana bhagavā sattānaṃ āsayaṃ jānanto tesaṃ tesaṃ diṭṭhigatānaṃ vipassanāmaggañāṇānañca appavattikkhaṇepi jānāti. Vuttañhetaṃ –

‘‘Kāmaṃ sevantaṃyeva bhagavā jānāti – ‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’ti. Kāmaṃ sevantaṃyeva jānāti – ‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’ti. Nekkhammaṃ sevantaṃyeva jānāti. Byāpādaṃ, abyāpādaṃ, thinamiddhaṃ, ālokasaññaṃ sevantaṃyeva jānāti – ‘ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto’’’ti (paṭi. ma. 1.113).

Paṭhamādīnaṃ catunnaṃ jhānānanti rūpāvacarānaṃ paṭhamādīnaṃ paccanīkajjhāpanaṭṭhena ārammaṇūpanijjhāpanaṭṭhena ca jhānānaṃ. Catukkanayena hetaṃ vuttaṃ. Aṭṭhannaṃ vimokkhānanti ettha paṭipāṭiyā satta appitappitakkhaṇe paccanīkadhammehi vimuccanato ārammaṇe ca adhimuccanato vimokkhā nāma. Aṭṭhamo pana sabbaso saññāvedayitehi vimuttattā apagamavimokkho nāma. Catukkanayapañcakanayesu paṭhamajjhānasamādhi savitakkasavicāro nāma. Pañcakanaye dutiyajjhānasamādhi avitakkavicāramatto. Nayadvayepi upari tīsu jhānesu samādhi avitakkaavicāro. Samāpattīsu paṭipāṭiyā aṭṭhannaṃ samādhītipi nāmaṃ, samāpattītipi cittekaggatāsabbhāvato, nirodhasamāpattiyā tadabhāvato na samādhīti nāmaṃ. Hānabhāgiyadhammanti appaguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ kāmādianupakkhandanaṃ . Visesabhāgiyadhammanti paguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ dutiyajjhānādipakkhandanaṃ. Iti saññāmanasikārānaṃ kāmādidutiyajjhānādipakkhandanāni hānabhāgiyavisesabhāgiyā dhammāti dassitāni. Tehi pana jhānānaṃ taṃsabhāvatā ca dhammasaddena vuttā. Tasmāti vuttamevatthaṃ hetubhāvena paccāmasati. Vodānanti paguṇatāsaṅkhātaṃ vodānaṃ. Tañhi paṭhamajjhānādīhi vuṭṭhahitvā dutiyajjhānādiadhigamassa paccayattā ‘‘vuṭṭhāna’’nti vuttaṃ. Keci pana ‘‘nirodhato phalasamāpattiyā vuṭṭhānanti pāḷi natthī’’ti vadanti. Te ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti imāya pāḷiyā (paṭṭhā. 1.

我来帮您直译这段巴利文：
"增减"即由缘的特殊性而有能力的超胜与非超胜。在根上下智解释(分别论814;无碍解道113)中"知意乐,知随眠"等,为何说明知意乐等?因阐明由知意乐等,众生以何根上下而成为善恶意乐等。如是作已,根上下与意乐随眠智的各别不共,根上下与种种胜解智的各别力性成就。其中"意乐"即众生所住处,是他们的住处,或见处或如实智是意乐,随眠是以未断状态而有力的烦恼。世尊知众生意乐时,即使在诸见处及观道智不转起时也知。因为这样说：
"世尊知正从事欲者:'此人重欲、欲意乐、欲胜解'。知正从事欲者:'此人重出离、出离意乐、出离胜解'。知正从事出离。知正从事瞋、无瞋、昏沉睡眠、光明想者:'此人重昏沉睡眠、昏沉睡眠意乐、昏沉睡眠胜解'"(无碍解道1.113)。
"初等四禅"即色界初等禅,以烧尽对治之义及以所缘专注之义。这是依四法说。"八解脱"中依次七种因在安止安止剎那从对治法解脱及于所缘胜解故名解脱。第八则因完全从想受解脱故名离去解脱。在四法五法中,初禅定名有寻有伺。五法中第二禅定无寻唯伺。两种方法中上三禅定无寻无伺。诸等至依次八定也名为定,也名等至,因一境性存在,灭尽定因彼不存在故非定之名。"退分法"即从未熟练初禅等出定者的想作意趣入欲等。"胜分法"即从熟练初禅等出定者的想作意趣入第二禅等。如是显示想作意趣入欲等及第二禅等为退分胜分法。而由此等禅的彼自性以法字说。"所以"重提已说之义作为因。"清净"即称为熟练的清净。因为从初禅等出定是证得第二禅等的缘故说"出"。有些说"没有'从灭定出定至果等至'的经文"。他们应以"从灭定出定者,非想非非想处是果等至的无间缘"此经文(发趣论1.

1.417) paṭisedhetabbā. Yo samāpattilābhī samāno eva ‘‘na lābhīmhī’’ti, kammaṭṭhānaṃ samānaṃ eva ‘‘na kammaṭṭhāna’’nti saññī hoti, so sampattiṃyeva samānaṃ ‘‘vipattī’’ti paccetīti veditabbo.

Na tathā daṭṭhabbanti yathā paravādinā vuttaṃ, tathā na daṭṭhabbaṃ. Sakasakakiccameva jānātīti ṭhānāṭṭhānajānanādisakasakameva kiccaṃ kātuṃ jānāti, yathāsakameva visayaṃ paṭivijjhatīti attho. Tampīti tehi dasabalañāṇehi jānitabbampi. Kammavipākantaramevāti kammantarassa vipākantarameva jānāti. Cetanācetanāsampayuttadhamme nirayādinibbānagāminippaṭipadābhūte kammanti gahetvā āha ‘‘kammaparicchedamevā’’ti. Dhātunānattañca dhātunānattakāraṇañca dhātunānattakāraṇanti ekadesasarūpekaseso daṭṭhabbo. Tañhi ñāṇaṃ tadubhayampi jānāti. ‘‘Imāya nāma dhātuyā ussannattā’’tiādinā (vibha. aṭṭha. 812) tathā ceva saṃvaṇṇitaṃ. Saccaparicchedamevāti pariññābhisamayādivasena saccānaṃ paricchinnameva. Appetuṃ na sakkoti aṭṭhamanavamabalāni viya taṃsadisaṃ, iddhividhañāṇamiva vikubbituṃ. Etenassa balasadisatañca nivāreti. Jhānādiñāṇaṃ viya vā appetuṃ vikubbituñca. Yadipi hi jhānādipaccavekkhaṇañāṇaṃ sattamabalanti tassa savitakkasavicāratā vuttā, tathāpi jhānādīhi vinā paccavekkhaṇā natthīti jhānādisahagataṃ ñāṇaṃ tadantogadhaṃ katvā evaṃ vuttanti veditabbaṃ. Atha vā sabbaññutaññāṇaṃ jhānādikiccaṃ viya na sabbaṃ balakiccaṃ kātuṃ sakkotīti dassetuṃ ‘‘jhānaṃ hutvā appetuṃ, iddhi hutvā vikubbituñca na sakkotī’’ti vuttaṃ, na pana kassaci balassa jhānaiddhibhāvatoti daṭṭhabbaṃ.

Evaṃ kiccavisesavasenapi dasabalañāṇasabbaññutaññāṇavisesaṃ dassetvā idāni vitakkattikabhūmantaravasenapi taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Paṭipāṭiyātiādito paṭṭhāya paṭipāṭiyā.

Anupadavaṇṇanaṃ ñatvā veditabbānīti sambandho. Kilesāvaraṇaṃ niyatamicchādiṭṭhi. Kilesāvaraṇassa abhāvo āsavakkhayañāṇādhigamassa ṭhānaṃ, tabbhāvo aṭṭhānaṃ. Anadhigamassa pana tadubhayampi yathākkamaṃ aṭṭhānaṃ ṭhānañcāti tattha kāraṇaṃ dassento ‘‘lokiya…pe… dassanato cā’’ti āha. Tattha lokiyasammādiṭṭhiyā ṭhiti āsavakkhayādhigamassa ṭhānaṃ kilesāvaraṇābhāvassa kāraṇattā. Sā hi tasmiṃ sati na hoti, asati ca hoti. Etena tassā aṭṭhitiyā tassa aṭṭhānatā vuttā eva. Nesaṃ veneyyasattānaṃ. Dhātuvemattadassanatoti kāmadhātuādīnaṃ pavattibhedadassanato, yadaggena dhātuvemattaṃ jānāti, tadaggena cariyādivisesampi jānāti. Dhātuvemattadassanatoti vā dhammadhātuvemattadassanato. Sabbāpi hi cariyā dhammadhātupariyāpannā evāti. Payogaṃ anādiyitvāpi santatimahāmattādīnaṃ viya. Dibbacakkhānubhāvato pattabbenāti ettha dibbacakkhunā parassa hadayavatthusannissayalohitavaṇṇadassanamukhena tadā pavattamānacittajānanatthaṃ parikammakaraṇaṃ nāma sāvakānaṃ, tañca kho ādikammikānaṃ, yato dibbacakkhuānubhāvato cetopariyañāṇassa pattabbatā siyā. Buddhānaṃ pana yadipi āsavakkhayañāṇādhigamato pageva dibbacakkhuñāṇādhigamo, tathāpi tathāparikammakaraṇaṃ natthi vijjāttayasiddhiyā sijjhanato. Sesābhiññāttaye cetopariyañāṇaṃ dibbacakkhuñāṇādhigamena pattanti ca vattabbataṃ labhatīti tathā vuttanti daṭṭhabbaṃ.

Sīhanādasuttavaṇṇanā niṭṭhitā.

2-

我来 助您直译这段巴利文：
一.四一七）应予否定。应知若有等至获得者却"我非获得者",有业处却"非业处"想者,他将现前现有成就为"失败"。
"不应如是见"即不应如他论者所说那样见。"只知各自作用"即知处非处等知只作各自作用,只通达如自所行处之意。"那也"即由彼等十力智所应知也。"只是业异熟"即只知业差别的异熟差别。取思及与思相应法为趣向地狱等涅槃之道的业而说"只是业差别"。"界差别及界差别因为界差别因"应见为部分同形一省略。因为彼智知道两者。以"由于某界增盛"等(分别论注812)如是注释。"只是谛差别"即以遍知现观等方式所差别的诸谛。不能安止如第八第九力那样相似,不能如神通智那样变化。以此否定它的力相似性。或如禅等智不能安止变化。虽然说禅等观察智为第七力而说它有寻有伺,但无离禅等的观察,应知说此是摄入禅等俱生智而如是说。或者说"不能成为禅而安止,成为神通而变化"是显示一切知智不能如禅等作用那样作一切力作用,不应见为任何力的禅神通性。
如是以作用差别也显示十力智与一切知智的差别后,现在为以寻三法及界差别也显示彼而说"又"等。"依次"即从开始依次。
"了知逐词解释而应知"为连结。烦恼障是决定邪见等。烦恼障之无为漏尽智证得之处,其有为非处。而不证得则两者如次为非处处,显示其中原因说"由世间...见故"。其中世间正见的住立为漏尽证得之处,因为是烦恼障无之因。因为烦恼障有时它不有,无时它有。以此说了它的非住立为彼非处。"彼等"被教化的众生。"由见界差别"即由见欲界等转起差别,以知界差别为最上故也知行等差别。或"由见界差别"即由见法界差别。因为一切行都摄属法界。虽不取行相而如相续大臣等。"由天眼威力所得"在此天眼由见他人心所依处血色门而彼时知转起心为声闻的准备作业,而且是初学者的,由此由天眼威力应得心差智。但诸佛虽在漏尽智证得之前已证得天眼智,然而无如是准备作业因明三成就而成就。余三神通中心差智由天眼智证得而得应说性,应见为如是说。
狮子吼经注释完毕。
二.

4. Adhivuttipadasuttādivaṇṇanā

22-24. Dutiye adhivacanapadānanti paññattipadānaṃ. Dāsādīsu sirivaḍḍhakādisaddā viya vacanamattameva adhikāraṃ katvā pavattiyā adhivacanaṃ paññatti. Atha vā adhisaddo uparibhāge. Vuccatīti vacanaṃ, upari vacanaṃ adhivacanaṃ, upādābhūtarūpādīnaṃ upari paññapiyamānā upādāpaññattīti attho, tasmā paññattidīpakapadānīti attho daṭṭhabbo. Tassa padāni padaṭṭhānāni adhivacanapadāni. Tenāha ‘‘tesaṃ ye’’tiādi. Tesanti adhivacanānaṃ. Yeti khandhādayo. Adhivuttitāya adhivuttiyoti diṭṭhiyo vuccanti. Adhikañhi sabhāvadhammesu sassatādiṃ, pakatiādiṃ, drabyādiṃ, jīvādiṃ, kāyādiñca, abhūtaṃ atthaṃ ajjhāropetvā diṭṭhiyo pavattantīti. Tenāha ‘‘atha vā’’tiādi. Tatiyacatutthāni suviññeyyāni.

Adhivuttipadasuttādivaṇṇanā niṭṭhitā.

5. Kasiṇasuttavaṇṇanā

25. Pañcame sakalaṭṭhenāti nissesaṭṭhena. Anavasesapharaṇavasena cettha sakalaṭṭho veditabbo, asubhanimittādīsu viya ekadese aṭṭhatvā anavasesato gahetabbaṭṭhenāti attho. Tadārammaṇānaṃ dhammānanti taṃ kasiṇaṃ ārabbha pavattanakadhammānaṃ. Khettaṭṭhenāti uppattiṭṭhānaṭṭhena. Adhiṭṭhānaṭṭhenāti pavattiṭṭhānabhāvena. Yathā khettaṃ sassānaṃ uppattiṭṭhānaṃ vaḍḍhanaṭṭhānañca, evameva taṃ ta jhānaṃ sampayuttadhammānanti. Yogino vā sukhavisesānaṃ kāraṇabhāvena. Paricchinditvāti idaṃ ‘‘uddhaṃ adho tiriya’’nti etthāpi yojetabbaṃ. Paricchinditvā eva hi sabbattha kasiṇaṃ vaḍḍhetabbaṃ. Tena tena vā kāraṇenāti tena tena upariādīsu kasiṇavaḍḍhanakāraṇena. Yathā kinti āha ‘‘ālokamiva rūpadassanakāmo’’ti. Yathā dibbacakkhunā uddhaṃ ce rūpaṃ daṭṭhukāmo, uddhaṃ ālokaṃ pasāreti. Adho ce, adho. Samantato ce rūpaṃ daṭṭhukāmo, samantato ālokaṃ pasāreti, evaṃ sabbakasiṇanti attho. Ekassāti pathavīkasiṇādīsu ekekassa. Aññabhāvānupagamanatthanti aññakasiṇabhāvānupagamanadīpanatthaṃ, aññassa vā kasiṇabhāvānupagamanadīpanatthaṃ. Na hi aññena pasāritakasiṇaṃ tato aññena pasāritakasiṇabhāvaṃ upagacchati, evampi nesaṃ aññakasiṇasambhedābhāvo veditabbo. Na aññaṃ pathavīādi. Na hi udakena ṭhitaṭṭhāne sasambhārapathavī atthi. Aññakasiṇasambhedoti āpokasiṇādinā saṅkaro. Sabbatthāti sabbesu sesakasiṇesu.

Ekadese aṭṭhatvā anavasesapharaṇaṃ pamāṇassa aggahaṇato appamāṇaṃ. Teneva hi nesaṃ kasiṇasamaññā. Tathā cāha ‘‘tañhī’’tiādi. Tattha cetasā pharantoti bhāvanācittena ārammaṇaṃ karonto. Bhāvanācittañhi kasiṇaṃ parittaṃ vā vipulaṃ vā sakalameva manasi karoti, na ekadesaṃ. Kasiṇugghāṭimākāse pavattaviññāṇaṃ pharaṇaappamāṇavasena viññāṇakasiṇanti vuttaṃ. Tathā hi taṃ viññāṇanti vuccati. Kasiṇavasenāti ugghāṭitakasiṇavasena kasiṇugghāṭimākāse uddhaṃadhotiriyatā veditabbā. Yattakañhi ṭhānaṃ kasiṇaṃ pasāritaṃ, tattakaṃ ākāsabhāvanāvasena ākāsaṃ hotīti. Evaṃ yattakaṃ ṭhānaṃ ākāsaṃ hutvā upaṭṭhitaṃ, tattakaṃ sakalameva pharitvā viññāṇassa pavattanato āgamanavasena viññāṇakasiṇepi uddhaṃadhotiriyatā vuttāti āha ‘‘kasiṇugghāṭimākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā’’ti.

Kasiṇasuttavaṇṇanā niṭṭhitā.

6. Kāḷīsuttavaṇṇanā



我来 助您直译这段巴利文：
二四. 胜解经等注释
二二-二四. 第二"增语句"即施设句。如奴等中的吉祥增等音只以语言为增上而转起的增语即施设。或者"增"字在上分。所说为语,上语为增语,对所依色等之上而施设的所依施设之义,因此应见义为显示施设的句。它的句基础为增语句。故说"彼等之所"等。"彼等"即增语。"所"即蕴等。由胜解性称为胜解即见。因为诸见增上地在自性法中以常等、原质等、实体等、命等、身等,增益非有义而转起。故说"或者"等。第三第四易知。
胜解经等注释完毕。
五. 遍处经注释
二五. 第五"以完全义"即无余义。此中应以无余遍满方式了知完全义,即如不住于不净相等一部分而应无余取之义。"彼所缘诸法"即缘彼遍处而转起诸法。"以田义"即以生起处义。"以住立义"即以转起处性。如田是谷物的生起处和增长处,如是它是彼禅与相应法的。或者对瑜伽者是特胜乐的因性。"划定"此也应连结于"上下横"。因为应只在划定后于一切处增大遍处。"由彼彼因"即由彼彼上等处增大遍处之因。"如何"说"如欲见色者之光明"。如欲以天眼见上方色者,上方放光。欲下方者,下方。欲周遍见色者,周遍放光,如是一切遍处之义。"一"即地遍等中每一。"为不趣入他性"即为显示不趣入他遍处性,或为显示不趣入其他的遍处性。因为由某者放的遍处不趣入由彼以外者放的遍处性,如是应知彼等无他遍处杂染。无他地等。因为在水住处无具资具地。"他遍处杂染"即与水遍等混杂。"一切处"即一切余遍处。
不住一部分而无余遍满,因不取量故无量。因此彼等有遍处之名。如是说"因为彼"等。其中"以心遍满"即以修习心作所缘。因为修习心只作意整个遍处,或小或大,非一部分。说遍除遍处虚空中转起的识以遍满无量方式为识遍处。如是说它为识。"以遍处"应由除遍处方式了知遍除遍处虚空的上下横。因为遍处所放之处,由虚空修习方式成为虚空。如是虚空所住之处,因遍满整个而识转起,故由所来方式说识遍处中上下横,故说"应由遍除遍处虚空方式了知其中转起识的上下横"。
遍处经注释完毕。
六. 迦梨经注释

26. Chaṭṭhe atthassa pattinti ekantato hitānuppattiṃ. Hadayassa santinti paramacittūpasamaṃ. Kilesasenanti kāmaguṇasaṅkhātaṃ paṭhamaṃ kilesasenaṃ. Sā hi kilesasenā accharāsaṅghātasabhāvāpi paṭipatthayamānā piyāyitabbaicchitabbarūpasabhāvato piyarūpasātarūpā nāma attano kiccavasena. Ahaṃ ekova jhāyantoti ahaṃ gaṇasaṅgaṇikāya kilesasaṅgaṇikāya ca abhāvato eko asahāyo lakkhaṇūpanijjhānena jhāyanto. Anubujjhinti anukkamena maggapaṭipāṭiyā bujjhiṃ paṭivijjhiṃ. Idaṃ vuttaṃ hoti – piyarūpaṃ sātarūpaṃ senaṃ jinitvā ahaṃ ekova jhāyanto ‘‘atthassa pattiṃ hadayassa santi’’nti saṅkhaṃ gataṃ arahattasukhaṃ paṭivijjhiṃ, tasmā janena mittasanthavaṃ na karomi, teneva ca me kāraṇena kenaci saddhiṃ sakkhī na sampajjatīti. Atthābhinibbattesunti itisaddalopenāyaṃ niddesoti āha ‘‘atthoti gahetvā’’ti.

Kāḷīsuttavaṇṇanā niṭṭhitā.

7. Paṭhamamahāpañhasuttavaṇṇanā

27. Sattame vuccethāti vucceyya. Dutiyapadepīti ‘‘anusāsaniyā vā anusāsani’’nti evaṃ dutiyavākyepi. Te kira bhikkhū. Na ceva sampāyissantīti na ceva sammadeva pakārehi gahessanti ñāpessanti. Tenāha ‘‘sampādetvā kathetuṃ na sakkhissantī’’ti. Yasmā avisaye pañhaṃ pucchitā honti, tasmā vighātaṃ āpajjissantīti yojanā. Aññathā ārādhanaṃ nāma natthīti iminā sapaccayanāmarūpānaṃ yāthāvato avabodho eva ito bāhirakānaṃ natthi, kuto pavedanāti dasseti. Ārādhananti yāthāvapavedanena cittassa paritosanaṃ.

Eko pañhoti eko pañhamaggo, ekaṃ pañhagavesananti attho. Eko uddesoti ekaṃ uddisanaṃ atthassa saṃkhittavacanaṃ. Veyyākaraṇanti niddisanaṃ atthassa vivaritvā kathanaṃ. Hetunāti ‘‘antavantato anaccantikato tāvakālikato niccappaṭikkhepato’’ti evamādinā nayena yathā ime saṅkhārā etarahi, evaṃ atīte anāgate ca aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammāti atītānāgatesu nayena.

Sabbe sattāti anavasesā sattā. Te pana bhavabhedato saṅkhepeneva bhinditvā dassento ‘‘kāmabhavādīsū’’tiādimāha . Byadhikaraṇānampi bāhiratthasamāso hoti yathā ‘‘urasilomo’’ti āha ‘‘āhārato ṭhiti etesanti āhāraṭṭhitikā’’ti. Tiṭṭhati etenāti vā ṭhiti, āhāro ṭhiti etesanti āhāraṭṭhitikāti evaṃ vā ettha samāsaviggaho daṭṭhabbo. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhārasaddo ‘‘ayamāhāro anuppannassa vā kāmacchandassa uppādāyā’’tiādīsu (saṃ. ni. 4.232) viya. Evañhi ‘‘sabbe sattā’’ti iminā asaññasattā pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo. Tenāhu aṭṭhakathācariyā ‘‘āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo’’ti (pārā. aṭṭha. 1.1 verañjakaṇḍavaṇṇanā; visuddhi. 

我来帮您直译这段巴利文：
六. 迦梨经注释
二六. 第六"义之获得"即无疑获得利益。"心之寂静"即最胜心之止息。"烦恼军"即称为欲界系的第一烦恼军。彼烦恼军虽有群众集聚性质,但以希望可爱可意之形相,因自身作用而为可爱悦意形相。"我独禅定"即我由于无群众集聚、无烦恼集聚,独自无伴而以特相作观察禅定。"渐次证悟"即依次道次第地我证入、通达。此意谓：击败可爱悦意的军队后,我独自禅定而获得"义之获得、心之寂静"的境界,达到阿罗汉乐,因此我不与人结交友谊,以此因缘亦无与任何人共同作证。"于义成就"即省略"如是"一词而作说明,故说"义取"等。
迦梨经注释完毕。
七. 第一大问经注释
二七. 第七"被说"即应被说。"第二句中"即如"教诲或教诲"这样的第二语句中。彼等比丘们。"不将获得"即不能以正确方式领受、了知。故说"不能准备而说"。因为在非境界中提问,所以将遭受沮丧,此为安排。否则没有成就可言,以此显示在此之外的外人对于名色如实了知是不存在的,何况能宣说。成就即以如实宣说而使心满足。
"一问"即一道问,一个问题的探求之义。"一教示"即一个教示,义的简略语。"解释"即宣说义的详细阐明。"以因"即如"从有限、非究竟、暂时、非永恒否定"等方式,如今这些行法,如是在过去未来亦无常、有为、缘生、坏灭、离染。
"一切众生"即无余众生。显示彼等由有的差别略说分别时说"欲有等"等。即使对复合词外部意义也有合成,如"胸毛"。说"以食住"等。食住即依赖住,依食而立。此处复合词解释可以这样理解。"食住"即依赖住,依赖资助而存活之义。此处"食"字意义如"未生欲界贪欲而生起"等处。如是以"一切众生"而包摄无想有情。此食住性无疑即行法。故注疏师说"食住者,应知为来到处之行世间"。

1.136). Yadi evaṃ ‘‘sabbe sattā’’ti idaṃ kathanti? Puggalādhiṭṭhānadesanāti nāyaṃ doso. Tenevāha – ‘‘ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā’’ti. Yvāyaṃ puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitāya āhārapariyāyena sāmaññato paccayadhammo vutto, ayaṃ āhāro nāma eko dhammo.

Codako vuttampi atthaṃ yāthāvato appaṭivijjhamāno neyyatthaṃ suttapadaṃ nītatthato dahanto ‘‘sabbe sattā’’ti vacanamatte ṭhatvā ‘‘nanu cā’’tiādinā codeti. Ācariyo aviparītaṃ tattha yathādhippetamatthaṃ pavedento ‘‘na virujjhatī’’ti vatvā ‘‘tesañhi jhānaṃ āhāro hotī’’ti āha. Jhānanti ekavokārabhavāvahaṃ saññāya virajjanavasena pavattarūpāvacaracatutthajjhānaṃ. Pāḷiyaṃ pana ‘‘anāhārā’’ti vacanaṃ asaññabhave catunnaṃ āhārānaṃ abhāvaṃ sandhāya vuttaṃ, na paccayāhārassa abhāvato. Evaṃ santepīti idaṃ sāsane yesu dhammesu visesato āhārasaddo niruḷho, ‘‘āhāraṭṭhitikā’’ti ettha yadi teyeva gayhanti, abyāpitadosamāpanno. Atha sabbopi paccayadhammo āhāroti adhippeto, imāya āhārapāḷiyā virodho āpannoti dassetuṃ āraddhaṃ. ‘‘Na virujjhatī’’ti yenādhippāyena vuttaṃ, taṃ vivaranto ‘‘etasmiñhi sutte’’tiādimāha. Kabaḷīkārāhārādīnaṃ ojaṭṭhamakarūpāharaṇādi nippariyāyena āhārabhāvo. Yathā hi kabaḷīkārāhāro ojaṭṭhamakarūpāharaṇena rūpakāyaṃ upatthambhenti, evaṃ phassādayo vedanādiāharaṇena nāmakāyaṃ upatthambheti, tasmā satipi janakabhāve upatthambhakabhāvo ojādīsu sātisayo labbhamāno mukhyo āhāraṭṭhoti te eva nippariyāyena āhāralakkhaṇā dhammā vuttā.

Idhāti imasmiṃ sutte pariyāyena paccayo āhāroti vutto, sabbo paccayadhammo attano phalaṃ āharatīti imaṃ pariyāyaṃ labhatīti. Tenāha ‘‘sabbadhammānañhī’’tiādi. Tattha sabbadhammānanti sabbesaṃ saṅkhatadhammānaṃ. Idāni yathāvuttamatthaṃ suttena samatthetuṃ ‘‘tenevāhā’’tiādi vuttaṃ. Ayanti paccayāhāro. Nippariyāyāhāropi gahitova hotīti yāvatā sopi paccayabhāveneva janako upatthambhako ca hutvā taṃ taṃ phalaṃ āharatīti vattabbataṃ labhatīti.

Tatthāti pariyāyāhāro, nippariyāyāhāroti dvīsu āhāresu asaññabhave yadipi nippariyāyāhāro na labbhati, pariyāyāhāro pana labbhateva. Idāni tamevatthaṃ vitthārato dassetuṃ ‘‘anuppanne hi buddhe’’tiādi vuttaṃ. Uppanne buddhe titthakaramatanissitānaṃ jhānabhāvanāya asijjhanato ‘‘anuppanne buddhe’’ti vuttaṃ. Sāsanikā tādisaṃ jhānaṃ na nibbattentīti ‘‘titthāyatane pabbajitā’’ti vuttaṃ. Titthiyā hi upapattivisese vimuttisaññino saññāvirāgāvirāgesu ādīnavānisaṃsadassinova hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ uppajjanti, na sāsanikā. Vāyokasiṇe parikkammaṃ katvāti vāyokasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā. Tenevāha ‘‘catutthajjhānaṃ nibbattetvā’’ti.

Kasmā (dī. ni. ṭī. 1.68-73; dī. ni. abhi. ṭī. 

我来帮您直译这段巴利文：
一.一三六）。如果这样，为何说"一切众生"？是依人施设而说，故无此过。因此说："诸比丘，比丘于一法正厌离、正离贪、正解脱、正见边际、正证得义，于现法中即作苦尽。于何一法？一切众生依食而住。"此依人施设而说一切行依缘而住，由食的方便以共相说缘法，此名为食之一法。
质问者不能如实通达所说之义，执取应解释之经文为了义，停留在"一切众生"之语上，以"难道不"等而质问。阿阇梨宣说其中无倒如所意之义，说"不相违"后说"因为彼等以禅为食"。"禅"即一蕴有生起，由离想而转起的色界第四禅。但在经中说"无食"是就无想有中无四食而说，非缘食之无。"如是时"，此是在圣教中特别安立食字的诸法，如果在"依食而住"中只取彼等，则犯无遍满过。若一切缘法都意为食，则与此食经相违，为显示此而开始。"不相违"，解说此所说意趣时说"因为在此经"等。段食等的滋养等八法之摄取为无间接的食性。如段食以滋养等八法之摄取而资助色身，如是触等以受等之摄取而资助名身，因此虽有能生性，但资助性在滋养等特别可得，故说彼等为第一义食相的诸法。
"此处"即在此经中方便说缘为食，一切缘法得此方便：摄取自果为食。故说"因为一切法"等。其中"一切法"即一切有为法。现在为以经证成如所说义而说"因此说"等。"此"即缘食。无间接食也被摄取，因为它也以缘性而为能生、资助者，而得说摄取彼彼果。
"其中"即在方便食、无间接食二食中，无想有中虽无间接食不可得，但方便食可得。现在为广说此义而说"未生佛时"等。由于佛已出现时外道所依止的禅修不成就故说"未生佛时"。佛弟子不生如是禅故说"出家于外道处"。因为外道执着特殊投生为解脱想，只见离想、不离想的过患功德，生起无想定而生于非时地，非佛弟子。"于风遍作准备"即生起风遍初等三禅后，于第三禅得自在，从彼出定后为证得第四禅而作准备。因此说"生起第四禅"。
为何（长部注疏复注1.68-73，长部藏复注...

1.68-73) panettha vāyokasiṇeyeva parikammaṃ vuttanti? Vuccate, yatheva hi rūpapaṭibhāgabhūtesu kasiṇavisesesu rūpavibhāvanena rūpavirāgabhāvanāsaṅkhāto arūpasamāpattiviseso sacchikarīyati, evaṃ aparibyattaviggahatāya arūpapaṭibhāgabhūte kasiṇavisese arūpavibhāvanena arūpavirāgabhāvanā saṅkhāto rūpasamāpattiviseso adhigamīyatīti. Ettha ca ‘‘saññā rogo, saññā gaṇḍo’’tiādinā (ma. ni. 3.24), ‘‘dhi cittaṃ, dhi vatetaṃ citta’’ntiādinā ca nayena arūpappavattiyā ādīnavadassanena tadabhāve ca santapaṇītabhāvasanniṭṭhānena rūpasamāpattiyā abhisaṅkharaṇaṃ arūpavirāgabhāvanā. Rūpavirāgabhāvanā pana saddhiṃ upacārena arūpasamāpattiyo, tatthāpi visesena paṭhamāruppajjhānaṃ. Yadi evaṃ ‘‘paricchinnākāsakasiṇepī’’ti vattabbaṃ, tassāpi arūpapaṭibhāgatā labbhatīti? Icchitamevetaṃ, kesañci avacanaṃ panettha pubbācariyehi aggahitabhāvena. Yathā hi rūpavirāgabhāvanā virajjanīyadhammābhāvamattena parinipphannā, virajjanīyadhammaparibhāsabhūte ca visayavisese pātubhavati, evaṃ arūpavirāgabhāvanāpīti vuccamāne na koci virodho. Titthiyeheva pana tassā samāpattiyā paṭipajjitabbatāya tesañca visayapathe sūpanibandhanasseva tassa jhānassa paṭipattito diṭṭhivantehi pubbācariyehi catuttheyeva bhūtakasiṇe arūpavirāgabhāvanāparikammaṃ vuttanti daṭṭhabbaṃ. Kiñca vaṇṇakasiṇesu viya purimabhūtakasiṇattayepi vaṇṇappaṭicchāyāva paṇṇatti ārammaṇaṃ jhānassa lokavohārānurodheneva pavattito. Evañca katvā visuddhimagge (visuddhi. 

我来帮您直译这段巴利文：
（长部注疏复注1.68-73）但此处为何唯说风遍作准备？
答：正如在色相似相的各种遍处中，通过色的分别而生起离色想的无色定，同样在未完全分解的遍处中，通过无色的分别而生起离色想的色定。
在此处，如"想为病，想为瘤"等，以及"呸心，呸此心"等方式，通过显示无色生起的过患，并在无此（无色）时以确定寂静殊胜性，而造作色定是无色离欲想。而无色离欲想与近行定俱，其中特别是初无色定。
若如是，是否可说"于限定虚空遍处"，彼亦得无色相似相？这确实是所希求的，但此前诸师未曾记载。正如离色想通过离应离法性而成就，并在应离法相的境界特相中显现，无色离欲想亦复如是，说之时无有矛盾。
惟外道可修此定，而彼等境界系缚，以见者前诸师视为唯于第四实色遍处作无色离欲想的准备。如同色遍处中，前三实色遍处亦唯依色影像为概念，以顺世间言说而转起。如是在清净道中...


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

Dhīti jigucchanatthe nipāto, tasmā dhi cittanti cittaṃ jigucchāmi. Dhi vatetaṃ cittanti etaṃ mama cittaṃ jigucchitaṃ vata hotu. Vatāti sambhāvane. Tena jigucchanaṃ sambhāvento vadati. Nāmāti ca sambhāvane eva. Tena cittassa abhāvaṃ sambhāveti. Cittassa bhāvābhāvesu ādīnavānisaṃse dassetuṃ ‘‘cittañhī’’tiādi vuttaṃ. Khantiṃ ruciṃ uppādetvāti cittassa abhāvo eva sādhu suṭṭhūti imaṃ diṭṭhinijjhānakkhantiṃ tattha ca abhiruciṃ uppādetvā. Tathā bhāvitassa jhānassa ṭhitibhāgiyabhāvappattiyā aparihīnajjhānā. Titthāyatane pabbajitasseva tathā jhānabhāvanā hotīti āha ‘‘manussaloke’’ti. Paṇihito ahosīti maraṇassa āsannakāle ṭhapito ahosi. Yadi ṭhānādinā ākārena nibbatteyya kammabalena, yāva bhedā tenevākārena tiṭṭheyyāti āha ‘‘tena iriyāpathenā’’tiādi. Evarūpānampīti evaṃ acetanānampi. Pi-saddena pageva sacetanānanti dasseti. Kathaṃ pana acetanānaṃ nesaṃ paccayāhārassa upakappananti codanaṃ sandhāya tattha nidassanaṃ dassento ‘‘yathā’’tiādimāha. Tena na kevalamāgamoyeva, ayamettha yuttīti dasseti. Tāva tiṭṭhantīti ukkaṃsato pañca mahākappasatāni tiṭṭhanti.

Ye uṭṭhānavīriyena divasaṃ vītināmetvā tassa nissandaphalamattaṃ kiñcideva labhitvā jīvikaṃ kappenti, te uṭṭhānaphalūpajīvino. Ye pana attano puññaphalameva upajīvanti, te puññaphalūpajīvino. Nerayikānaṃ pana neva uṭṭhānavīriyavasena jīvikakappanaṃ, puññaphalassa pana lesopi natthīti vuttaṃ ‘‘ye pana nerayikā…pe… jīvīti vuttā’’ti. Paṭisandhiviññāṇassa āharaṇena manosañcetanā āhāroti vuttā, na yassa kassaci phalassāti adhippāyena ‘‘kiṃ pañca āhārā atthī’’ti codeti. Ācariyo nippariyāyāhāre adhippete ‘‘siyā tava codanā avasarā, sā pana ettha anavasarā’’ti ca dassento ‘‘pañca, na pañcāti idaṃ na vattabba’’nti vatvā pariyāyāhārasseva panettha adhippetabhāvaṃ dassento ‘‘nanu paccayo āhāro’ti vuttameta’’nti āha. Tasmāti yassa kassaci paccayassa āhāroti icchitattā. Idāni vuttamevatthaṃ pāḷiyā samatthento ‘‘yaṃ sandhāyā’’tiādimāha.

Mukhyāhāravasenapi nerayikānaṃ āhāraṭṭhitikataṃ dassetuṃ ‘‘kabaḷīkārāhāraṃ…pe… sādhetī’’ti vuttaṃ. Yadi evaṃ nerayikā sukhappaṭisaṃvedinopi hontīti? Noti dassetuṃ ‘‘kheḷo hī’’tiādi vuttaṃ. Tayoti tayo arūpāhārā kabaḷīkārāhārassa abhāvato. Avasesānanti asaññasattehi avasesānaṃ kāmabhavādīsu nibbattasattānaṃ. Paccayāhāro hi sabbesaṃ sādhāraṇoti.

Paṭhamamahāpañhasuttavaṇṇanā niṭṭhitā.

8-9. Dutiyamahāpañhasuttādivaṇṇanā

28-

这是南传上座部佛教典籍《相应部注释书》(Saṃyutta Nikāya-aṭṭhakathā)的一部分。这些典籍对佛教经典的注释非常重要,主要有以下几点学术价值:
语言文献价值:保存了古代巴利语文献,对研究古代印度语言学具有重要意义。
哲学思想价值:详细阐述了佛教禅修、心理学和形而上学的理论,特别是关于:
禅定(jhāna)的详细修习方法
心识(citta)的本质
食(āhāra)的四种类型及其作用
生存依赖性(āhāraṭṭhitika)的理论
注疏传统价值:展现了古代佛教注疏家如何解释经典,反映了佛教思想发展的历史。
这段内容主要讨论:
风遍处禅修的特殊性
无色界定的修习理论
众生生存依赖食的理论
地狱众生与食的关系
这些讨论非常专业和深入,体现了古代印度佛教思想的精微与系统性。对研究南传佛教思想史和修行实践都有重要参考价值。

29. Aṭṭhame evaṃnāmaketi kajaṅgalāti evaṃ itthiliṅgavasena laddhanāmake majjhimappadesassa mariyādabhūte nagare. ‘‘Nigame’’tipi vadanti, ‘‘niculavane’’tipi vadanti. Niculaṃ nāma ekā rukkhajāti, ‘‘nīparukkho’’tipi vadanti. Tena sañchanno mahāvanasaṇḍo, tattha viharatīti attho. Hetunā nayenāti ca heṭṭhā vuttameva. Nanu ca ‘‘eso ceva tassa attho’’ti kasmā vuttaṃ. Bhagavatā hi cattārotiādipañhabyākaraṇā cattāro āhārā, pañcupādānakkhandhā, cha ajjhattikāni āyatanāni, satta viññāṇaṭṭhitiyo, aṭṭha lokadhammā dassitā. Bhikkhuniyā pana cattāro satipaṭṭhānā, pañcindriyāni, cha nissāraṇīyā dhātuyo, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti dassitadhammā aññoyevattho bhikkhuniyā dassitoti codanaṃ sandhāyāha ‘‘kiñcāpī’’tiādi. Navame natthi vattabbaṃ.

Dutiyamahāpañhasuttādivaṇṇanā niṭṭhitā.

10. Dutiyakosalasuttavaṇṇanā

30. Dasame uggantvā yujjhati etāyāti uyyodhikā, satthappahārehi yujjhitassetaṃ adhivacanaṃ. Uggantvā yujjhanaṃ vā uyyodhiko, satthappahāro. Tenāha ‘‘yuddhato nivatto’’ti. Upassutivasena yujjhitabbākāraṃ ñatvāti jetavane kira dattatthero dhanuggahatissattheroti dve mahallakattherā vihārapaccante paṇṇasālāya vasanti. Tesu dhanuggahatissatthero pacchimayāme pabujjhitvā uṭṭhāya nisinno dattattheraṃ āmantetvā ‘‘ayaṃ te mahodaro kosalo bhuttabhattameva pūtiṃ karoti, yuddhavicāraṇaṃ pana kiñci na jānāti, parājitotveva vadāpetī’’ti vatvā tena ‘‘kiṃ pana kātuṃ vaṭṭatī’’ti vutte – ‘‘bhante, yuddho nāma padumabyūho cakkabyūho sakaṭabyūhoti tayo byūhā honti, ajātasattuṃ gaṇhitukāmena asukasmiṃ nāma pabbatakucchismiṃ dvīsu pabbatabhittīsu manusse ṭhapetvā purato dubbalaṃ dassetvā pabbatantaraṃ paviṭṭhabhāvaṃ jānitvā paviṭṭhamaggaṃ rundhitvā purato ca pacchato ca ubhosu pabbatabhittīsu vaggitvā naditvā jālapakkhittamacchaṃ viya katvā sakkā gahetu’’nti. Tasmiṃ khaṇe ‘‘bhikkhūnaṃ kathāsallāpaṃ suṇāthā’’ti rañño pesitacarapurisā taṃ sutvā rañño ārocesuṃ. Taṃ sutvā rājā saṅgāmabheriṃ paharāpetvā gantvā sakaṭabyūhaṃ katvā ajātasattuṃ jīvaggāhaṃ gaṇhi. Tena vuttaṃ ‘‘upassutivase…pe... ajātasattuṃ gaṇhī’’ti.

Doṇapākanti doṇataṇḍulānaṃ pakkabhattaṃ. Doṇanti catunāḷikānametamadhivacanaṃ. Manujassāti sattassa. Tanukassāti tanukā appikā assa puggalassa, bhuttapaccayā visabhāgavedanā na honti. Saṇikanti mandaṃ mudukaṃ, aparissayamevāti attho. Jīratīti paribhuttāhāro paccati. Āyu pālayanti nirogo avedano jīvitaṃ rakkhanto. Atha vā saṇikaṃ jīratīti so bhojane mattaññū puggalo parimitāhāratāya saṇikaṃ cirena jīrati jaraṃ pāpuṇāti jīvitaṃ pālayanto.

Imaṃ ovādaṃ adāsīti ekasmiṃ kira (dha. pa. aṭṭha. 

这段文献是《相应部注释书》(Saṃyutta Nikāya-aṭṭhakathā)的一部分，我来为您详细翻译：
二.29. 以"如是名"为"卡阇伽罗"，即在中印度境内一个以女性名称命名的城市。有人说"集市"，有人说"尼古拉林"。尼古拉是一种树木，也称"尼帕树"。被此树所遮蔽的大林荫地，在其中居住，此为其义。依其因缘，即如下所述。
难道不应说"这正是其义"吗？佛陀曾示现四食等问题的答案，显示四食、五取蕴、六内处、七识住、八世间法。而对比丘尼则显示四念处、五根、六出离界、七觉支、八圣道，对比丘尼显示的法另有所指。为回应此质疑，故说"虽然"等。
三.30. 十中"出征战斗"，故称"出征"，意指以武器攻击而战斗。出征作战即出征，武器攻击。故说"从战斗中止"。依偶然机缘，知应战之相，即在祇树给孤独园，据说有两位长老大德在园子边的茅房居住。其中提萨长老在后夜醒来坐起，对达达长老说："这位大腹便便的憍萨罗人只知吃饭作呕，对战争筹划一无所知，必将被击败。"当彼问"可做何事"时，长老回答："大德，战争有莲花阵、轮转阵、车轴阵三种阵型。欲擒拿阿阇世王，可在某山腹两山壁间留人，在前方示弱，知敌已进入山间，切断其进入道路，前后两山壁上布阵，如撒网捕鱼般可获。"
当时，国王派遣的探子听到比丘们的谈话，转告国王。国王遂击鼓起兵，前往布下车轴阵，活捉阿阇世王。故说"依偶然机缘...擒获阿阇世王"。
"多纳釜"即多纳升量的熟饭。"多纳"指四纳器。"人"即众生。"细弱"即此人细弱，因食物不致产生异常感受。"缓慢"即温和柔和，无忧虑之意。"衰老"即已食用的食物消化。"护命"即保持无病无痛的生命。或者"缓慢衰老"即此人节制饮食，适度进食，缓慢衰老，保护生命。
据说，他给予这个教诲（在某处...）
这段文字主要涉及：
地理和城市名称解释
佛教教义的不同阐释
一个关于阿阇世王被擒获的历史轶事
饮食与养生的哲学思考
译文保留了原文的学术和哲学深度，体现了南传佛教注疏传统对经典的细致解读。

2.203 pasenadikosalavatthu) samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. So ekadivasaṃ bhuttapātarāso bhattasammadaṃ avinodetvā satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhuyyamānopi lahukaṃ nipajjituṃ asakkonto ekamantaṃ nisīdi. Atha naṃ satthā āha ‘‘kiṃ, mahārāja, avissamitvāva āgatosī’’ti. Āma, bhante, bhuttakālato paṭṭhāya me mahādukkhaṃ hotīti. Atha naṃ satthā, ‘‘mahārāja, atibahubhojīnaṃ etaṃ dukkhaṃ hotī’’ti vatvā –

‘‘Middhī yadā hoti mahagghaso ca,

Niddāyitā samparivattasāyī;

Mahāvarāhova nivāpapuṭṭho,

Punappunaṃ gabbhamupeti mando’’ti. (dha. pa. 325; netti. 26, 90) –

Imāya gāthāya ovaditvā, ‘‘mahārāja, bhojanaṃ nāma mattāya bhuñjituṃ vaṭṭati, mattabhojino hi sukhaṃ hotī’’ti uttaripi puna ovadanto ‘‘manujassa sadā satīmato’’ti (saṃ. ni. 1.124) imaṃ gāthamāha.

Rājā pana gāthaṃ uggaṇhituṃ nāsakkhi, samīpe ṭhitaṃ pana bhāgineyyaṃ sudassanaṃ nāma māṇavaṃ ‘‘imaṃ gāthaṃ uggaṇha tātā’’ti āha. So taṃ gāthaṃ uggaṇhitvā ‘‘kiṃ karomi, bhante’’ti satthāraṃ pucchi. Atha naṃ satthā āha, ‘‘māṇava, imaṃ gāthaṃ naṭo viya pattapattaṭṭhāne mā avaca, rañño pātarāsaṃ bhuñjanaṭṭhāne ṭhatvā paṭhamapiṇḍādīsupi avatvā avasāne piṇḍe gahite vadeyyāsi, rājā sutvā bhattapiṇḍaṃ chaḍḍessati. Atha rañño hatthesu dhotesu pātiṃ apanetvā sitthāni gaṇetvā tadupiyaṃ byañjanaṃ ñatvā punadivase tāvatake taṇḍule hāreyyāsi. Pātarāse ca vatvā sāyamāse mā vadeyyāsī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā taṃ divasaṃ rañño pātarāsaṃ bhutvā gatattā sāyamāse bhagavato anusiṭṭhiniyāmena gāthaṃ abhāsi. Rājā dasabalassa vacanaṃ saritvā bhattapiṇḍaṃ pātiyaṃyeva chaḍḍesi. Rañño hatthesu dhotesu pātiṃ apanetvā sitthāni gaṇetvā punadivase tattake taṇḍule hariṃsu, sopi māṇavo divase divase tathāgatassa santikaṃ gacchati. Dasabalassa vissāsiko ahosi. Atha naṃ ekadivasaṃ pucchi ‘‘rājā kittakaṃ bhuñjatī’’ti? So ‘‘nāḷikodana’’nti āha. Vaṭṭissati ettāvatā purisabhāgo esa, ito paṭṭhāya gāthaṃ mā vadīti. Rājā tatheva saṇṭhāsi. Tena vuttaṃ ‘‘nāḷikodanaparamatāya saṇṭhāsī’’ti. Rattaññutāya vaḍḍhitaṃ sīlaṃ assa atthīti vaḍḍhitasīlo. Apothujjanikehi sīlehīti catupārisuddhisīlehi sīlaṃ ariyaṃ suddhaṃ. Tena vuttaṃ ‘‘ariyasīlo’’ti. Tadekaṃ anavajjaṭṭhena kusalaṃ. Tena vuttaṃ ‘‘kusalasīlo’’ti.

Dutiyakosalasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

4. Upālivaggo

1. Upālisuttavaṇṇanā



我来为您翻译这段巴利文：
（法句经注2.203 波斯匿憍萨罗事）某时国王食用一升米饭配以相应的咖喱和菜肴。一日，他吃完早餐，未消食之气未散，便往见世尊，疲倦状来回打滚，虽被睡意所制但不能轻易躺下，坐在一边。
于是世尊问他："大王，你未休息就来了吗？"
"是的，世尊，从用餐时起我就非常痛苦。"
世尊即对他说："大王，这是过量饮食者的痛苦。"并说偈：
"懒惰且贪食，
辗转而好眠；
如圈养大猪，
愚者再入胎。"
以此偈教诫后说："大王，饮食应知节量，知量食者得安乐。"更进一步教诫，说此偈："人若常正念。"
但国王不能记住偈颂，便对站在旁边的外甥善见青年说："孩子，你记住这首偈。"他记住偈颂后问世尊："尊者，我该如何做？"
世尊告诉他："青年，不要像舞者般到处念诵此偈，要在国王用早餐处站立，不要在第一口等时说，要在最后一口取时说，国王听后会放下饭团。当国王洗手后，取走钵，数饭粒，了解相应的菜量，次日则取相同量的米。早餐时说，晚餐时不要说。"
他应允后，因那天国王已用完早餐离去，故在晚餐时依世尊指示说偈。国王忆起十力者之言，将饭团弃于钵中。国王洗手后，取钵数饭粒，次日取同量之米。那青年每日往见如来，成为十力者亲信。
一日问他："国王食用多少？"
他说："一纳里量饭。"
"这足够一人份了，从今以后不要说偈了。"
国王即如此安住。故说"以一纳里量饭为限而安住"。
由于长夜增长戒，故称增长戒。以非凡夫戒，即四遍净戒为圣洁戒。故说"圣戒"。此唯一无过故为善。故说"善戒"。
第二憍萨罗经注释完毕。
大品注释完毕。
四、优波离品
一、优波离经注释

31. Catutthassa paṭhame atthavaseti vuddhivisese, sikkhāpadapaññattihetu adhigamanīye hitaviseseti attho. Atthoyeva vā atthavaso, dasa atthe dasa kāraṇānīti vuttaṃ hoti. Atha vā attho phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, hetūti evampettha attho daṭṭhabbo. ‘‘Ye mama sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyā’’ti vuttattā ‘‘yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya saṃvattatī’’ti vuttaṃ. Asampaṭicchane ādīnavanti bhaddālisutte viya asampaṭicchane ādīnavaṃ dassetvā. Sukhavihārābhāve sahajīvamānassa abhāvato sahajīvitāpi sukhavihārova vutto. Sukhavihāro nāma catunnaṃ iriyāpathavihārānaṃ phāsutā.

Maṅkutanti nittejataṃ. Dhammenātiādīsu dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsananti ñattisampadā ceva anussāvanasampadā ca.

Piyasīlānanti sikkhākāmānaṃ. Tesañhi sīlaṃ piyaṃ hoti. Tenevāha ‘‘sikkhāttayapāripūriyā ghaṭamānā’’ti. Sandiddhamanāti saṃsayaṃ āpajjamanā . Ubbaḷhā hontīti pīḷitā honti. Saṅghakammānīti satipi uposathapavāraṇānaṃ saṅghakammabhāve gobalībaddañāyena uposathaṃ pavāraṇañca ṭhapetvā upasampadādisesasaṅghakammānaṃ gahaṇaṃ veditabbaṃ. Samaggānaṃ bhāvo sāmaggī.

‘‘Nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

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

我来翻译这段巴利文：
三一. 第四品第一中"目的"即增长特殊利益,在制定学处时应获得的特殊利益之义。或者目的即是利益,意即十种利益即十种因缘。或者,利益是果,依此而住为目的,应知此处义为因。
由于说"凡认为应听我言、应信我者,此将长夜有利有乐"故说"若接受如来之言,此将长夜有利有乐"。"不接受之过患"即如跋陀利经中显示不接受之过患。由于无安乐住则无共住者,故说共住即是安乐住。安乐住即四威仪住的安适。
"羞惭"即无威力。在"以法"等中,"法"即真实事。"律"即呵责和忆念。"师教"即白羯磨圆满和宣告圆满。
"爱戒者"即乐学者。因为他们爱戒。故说"为三学圆满而努力"。"生疑惑"即陷入疑虑。"被逼迫"即被压迫。"僧事"即虽有布萨、自恣为僧事,如牛群喻,除布萨、自恣外,应知取受具足等其余僧事。和合性即为和合。
"纯陀,我不仅为现法诸漏防护而说法"中,作为诤根的烦恼说为漏。
"以此得生天,
或为乾闼婆,
以此成为夜叉,
或得生人界；
我诸漏已尽,
破坏成无用。"（增支部...）
这段文字主要讨论:
佛教戒律制定的目的和意义
接受佛陀教法的利益
僧团和合的重要性
漏(āsava)的含义和解脱的境界

4.36) –

Ettha tebhūmakaṃ kammaṃ avasesā ca akusalā dhammā. Idha pana parūpavādavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā āsavāti āha ‘‘asaṃvare ṭhitena tasmiṃyeva attabhāve pattabbā’’tiādi. Yadi hi bhagavā sikkhāpadaṃ na ca paññapeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittameva nirayādīsu nibbattassa pañcavidhabandhanakammakāraṇādivasena mahādukkhānubhavanappakārā anatthā, te sandhāya idaṃ vuttaṃ ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha bhavā diṭṭhadhammikā. Tena vuttaṃ ‘‘tasmiṃyeva attabhāve pattabbā’’ti. Sammukhā garahanaṃ akitti, parammukhā garahanaṃ ayaso. Atha vā sammukhā parammukhā garahanaṃ akitti, parivārahāni ayasoti veditabbaṃ. Āgamanamaggathakanāyāti āgamanadvārapidahanatthāya. Samparetabbato pecca gantabbato samparāyo, paralokoti āha ‘‘samparāye narakādīsū’’ti.

Methunādīni rajjanaṭṭhānāni. Pāṇātipātādīni dussanaṭṭhānāni.

Saṃvaravinayoti sīlasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidho saṃvaro. Yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati . Pahānavinayoti tadaṅgappahānaṃ vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭipassaddhippahānaṃ, nissaraṇappahānanti pañcavidhaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati. Samathavinayoti satta adhikaraṇasamathā. Paññattivinayoti sikkhāpadameva. Sikkhāpadapaññattiyā hi vijjamānāya eva sikkhāpadasambhavato paññattivinayopi sikkhāpadapaññattiyā anuggahito hoti. Sesamettha vuttatthameva.

Upālisuttavaṇṇanā niṭṭhitā.

Upālivaggavaṇṇanā niṭṭhitā.

5. Akkosavaggo

1-8. Vivādasuttādivaṇṇanā

41-48. Pañcamassa paṭhamādīni uttānatthāni. Chaṭṭhe khaṇabhaṅguratāya na niccā na dhuvāti aniccā. Tato eva paṇḍitehi na iccā na upagantabbātipi aniccā. Svāyaṃ nesaṃ aniccaṭṭho udayavayaparicchinnatāya veditabboti āha ‘‘hutvā abhāvino’’ti, uppajjitvā vinassakāti attho. Sārarahitāti niccasāradhuvasāraattasāravirahitā. Musāti visaṃvādanaṭṭhena musā, ekaṃsena asubhādisabhāvā te bālānaṃ subhādibhāvena upaṭṭhahanti, subhādiggahaṇassa paccayabhāvena satte visaṃvādenti. Tenāha ‘‘niccasubhasukhā viyā’’tiādi. Na passanasabhāvāti khaṇapabhaṅguratāittarapaccupaṭṭhānatāya dissamānā viya hutvā adassanapakatikā. Ete hi khettaṃ viya vatthu viya hiraññasuvaṇṇaṃ viya ca paññāyitvāpi katipāheneva supinake diṭṭhā viya na paññāyanti. Sattamaṭṭhamāni suviññeyyāni.

Vivādasuttādivaṇṇanā niṭṭhitā.

9-10. Sarīraṭṭhadhammasuttādivaṇṇanā

49-50. Navame punabbhavadānaṃ punabbhavo uttarapadalopena, punabbhavo sīlamassāti ponobhaviko, punabbhavadāyakoti attho. Tenāha ‘‘punabbhavanibbattako’’ti. Bhavasaṅkharaṇakammanti punabbhavanibbattanakakammaṃ. Dasame natthi vattabbaṃ.

Sarīraṭṭhadhammasuttādivaṇṇanā niṭṭhitā.

Akkosavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.



我来翻译这段巴利文：
（增支部4.36）此中三界业及其余不善法。此处说漏为诽谤、后悔、杀、缚等及恶道苦的种种灾难，故说"住于不防护者在此身应得"等。
若世尊不制定学处，则因从事非法、不与取、杀生等而生起诽谤等现法种种不利，以及因此而生于地狱等处，经受五种束缚等刑罚的大苦等不利，关于此说"为防护现法诸漏，为断除来世诸漏"。现法即现前此身，于此生起为现法。故说"在此身应得"。面前诽谤为恶名，背后诽谤为不名誉。或者面前背后诽谤为恶名，失去眷属为不名誉，应知如是。"来处道"即为闭塞来路。由应前往、应去故为来世，即后世，故说"来世即地狱等"。
淫欲等为贪着处。杀生等为瞋恚处。
防护律即戒防护、念防护、智防护、忍防护、精进防护等五种防护。以应各自防护及调伏身恶行等，由防护故为防护，由调伏故为律。断除律即暂时断、镇伏断、断绝断、止息断、出离断等五种断。由舍离义为断，由调伏义为律，故称"断除律"。止息律即七种止诤。制定律即学处。因有学处制定才有学处生起，故制定律也被学处制定所摄受。此中余义如前所述。
优波离经注释完毕。
优波离品注释完毕。
五、骂詈品
一至八、诤论经等注释
四一至四八、第五品第一等明显可知。第六中"无常"因刹那坏灭故非常非恒。即因此亦为智者所不乐、不可取故为无常。应知此等无常性以生灭限定，故说"有已无"，即生已灭之义。"无实质"即离常实质、恒实质、我实质。"虚妄"即以欺诳义为虚妄，一向不净等性质而于愚者显现为净等，为取净等的因缘而欺诳众生。故说"如常、净、乐"等。"不可见性"即因刹那坏灭、暂时显现性质，虽似可见而实为不可见本性。此等如田地、宅地、金银般虽显现，但过些时如梦中所见般不显现。第七、八明显可知。
诤论经等注释完毕。
九至十、身住法经等注释
四九至五〇、第九中"再有施与"即再有，略去后分，再有为其性故为再有，即再有施与之义。故说"生起再有"。"有为业"即生起再有之业。第十无需解说。
身住法经等注释完毕。
骂詈品注释完毕。
第一五十经完毕。

2. Dutiyapaṇṇāsakaṃ

(6) 1. Sacittavaggo

1-10. Sacittasuttādivaṇṇanā

51-60. Dutiyassa paṭhamādīni uttānatthāni. Dasame pittaṃ samuṭṭhānametesanti pittasamuṭṭhānā, pittapaccayāpittahetukāti attho. Semhasamuṭṭhānādīsupi eseva nayo. Sannipātikāti tiṇṇampi pittādīnaṃ kopena samuṭṭhitā. Utupariṇāmajāti visabhāgaututo jātā. Jaṅgaladesavāsīnañhi anūpadese vasantānaṃ visabhāgo ca utu uppajjati, anūpadesavāsīnañca jaṅgaladeseti evaṃ parasamuddatīrādivasenapi utuvisabhāgatā uppajjatiyeva. Tato jātāti utupariṇāmajā. Attano pakaticariyānaṃ visayānaṃ visamaṃ kāyapariharaṇavasena jātā visamaparihārajā. Tenāha ‘‘aticiraṭṭhānanisajjādinā visamaparihārena jātā’’ti. Ādi-saddena mahābhāravahanasudhākoṭṭanādīnaṃ saṅgaho. Parassa upakkamato nibbattā opakkamikā. Bāhiraṃ paccayaṃ anapekkhitvā kevalaṃ kammavipākatova jātā kammavipākajā. Tattha purimehi sattahi kāraṇehi uppannā sārīrikā vedanā sakkā paṭibāhituṃ, kammavipākajānaṃ pana sabbabhesajjānipi sabbaparittānipi nālaṃ paṭighātāya.

Sacittasuttādivaṇṇanā niṭṭhitā.

Sacittavaggavaṇṇanā niṭṭhitā.

(7) 2. Yamakavaggo

1-7. Avijjāsuttādivaṇṇanā

61-67. Dutiyassa paṭhamādīni uttānatthāni. Sattame naḷakapānaketi evaṃnāmake nigame. Pubbe kira (jā. aṭṭha. 1.1.19 ādayo) amhākaṃ bodhisatto kapiyoniyaṃ nibbatto mahākāyo kapirājā hutvā anekasatavānarasahassaparivuto pabbatapāde vicari, paññavā kho pana hoti mahāpañño. So parisaṃ evaṃ ovadati, ‘‘tātā, imasmiṃ pabbatapāde visaphalāni honti, amanussapariggahitā pokkharaṇikā nāma honti, tumhe pubbe khāditapubbāneva phalāni khādatha, pītapubbāneva pānīyāni pivatha, ettha vo paṭipucchitakiccaṃ natthī’’ti. Te apītapubbaṃ disvā sahasāva apivitvā samantā paridhāvitvā mahāsattassa āgamanaṃ olokayamānā nisīdiṃsu. Mahāsatto āgantvā ‘‘kiṃ, tātā, pānīyaṃ na pivathā’’ti āha. Tumhākaṃ āgamanaṃ olokemāti. ‘‘Sādhu, tātā’’ti samantā padaṃ pariyesamāno otiṇṇapadaṃyeva addasa, na uttiṇṇapadaṃ. Adisvā ‘‘saparissayā’’ti aññāsi. Tāvadeva ca tattha abhinibbattaamanusso udakaṃ dvedhā katvā uṭṭhāsi – setamukho, nīlakucchi, rattahatthapādo, mahādāṭhiko, vantadāṭho, virūpo, bībhaccho, udakarakkhaso. So evamāha – ‘‘kasmā pānīyaṃ na pivatha, madhuraṃ udakaṃ pivatha, kiṃ tumhe etassa vacanaṃ suṇāthā’’ti. Mahāsatto āha ‘‘tvaṃ adhivattho amanusso’’ti? Āmāhanti. ‘‘Tvaṃ idha otiṇṇe labhasī’’ti āha. Āma, tumhe pana sabbe khādissāmīti. Na sakkhissasi yakkhāti. Pānīyaṃ pana pivissathāti. Āma, pivissāmāti. Evaṃ sante ekampi vānaraṃ na muñcissanti. ‘‘Pānīyañca pivissāma, na ca te vasaṃ gamissāmā’’ti naḷaṃ āharāpetvā koṭiyaṃ gahetvā dhami. Sabbo ekacchiddo ahosi. Tīre nisīditvāva pānīyaṃ pivi. Sesavānarānampi pāṭiyekkaṃ naḷaṃ āharāpetvā dhamitvā adāsi. Sabbe te passantasseva pānīyaṃ piviṃsu. Vuttampi cetaṃ –

‘‘Disvā padamanuttiṇṇaṃ, disvānotaritaṃ padaṃ;

Naḷena vāriṃ pissāma, neva maṃ tvaṃ vadhissasī’’ti. (jā. 1.1.20);

Tato paṭṭhāya yāva ajjadivasā tasmiṃ ṭhāne naḷā ekacchiddāva honti. Imasmiñhi kappe kappaṭṭhiyapāṭihāriyāni nāma cande sasalakkhaṇaṃ (jā. 1.4.61 ādayo), vaṭṭajātake (jā. 1.

我来翻译这段巴利文：
二、第二五十经
（六）1. 心品
一至十、心经等注释
五一至六〇、第二品第一等义明显。第十中"胆汁所生"即以胆汁为生起，以胆汁为缘、以胆汁为因之义。痰所生等亦同此理。"俱生"即由胆汁等三者紊乱而生起。"季节变化所生"即由不适季节而生。住旷野者住湿地不适，住湿地者住旷野不适，如是乃至跨海彼岸等处亦有季节不适而生。由此生起即季节变化所生。由不当护持自身正常行为、境界而生为不当护持所生。故说"由过久站立、坐等不当护持而生"。等字摄取负重、研磨等。由他加害而生为加害所生。不待外缘，仅由业报而生为业报所生。其中由前七因所生的身受可以对治，但业报所生者，一切药物、一切护咒都不足以对治。
心经等注释完毕。
心品注释完毕。
（七）2. 双品
一至七、无明经等注释
六一至六七、第二品第一等义明显。第七中"那罗伽帕那"即如是名的市镇。据说从前（本生经注）我们的菩萨投生于猴胎，成为大身猿王，率领数百千猴群游于山麓，而且具有智慧大慧。他如是教诫眷属："诸子，此山麓有毒果，有非人所护的莲池，你们只可食用以前吃过的果实，只可饮用以前喝过的水，对此你们无需询问。"
他们见未曾饮用的水不敢贸然饮用，四处奔走，坐着等待大士到来。大士来问："诸子，为何不饮水？""我们在等待您来。""善哉，诸子。"他四处寻找足迹，只见入水足迹，不见出水足迹。不见后知"有危险"。此时生住其中的非人分开水面升起 - 白面、蓝腹、红手脚、大齿、突齿、丑陋、可怖的水夜叉。
他说："为何不饮水？饮甜水吧，为何听他的话？"大士问："你是住此的非人吗？""是的。""你得到入水者吗？""是的，我要吃掉你们所有。""夜叉，你做不到。""你们会饮水吗？""是的,会饮。""如此则不会放过一只猴。""我们会饮水，但不会落入你手。"他令取来芦竹，握住一端吹气，整支成为单孔。坐在岸边饮水。也令其余猴各自取来芦竹，吹气后给予。他们在夜叉眼前饮水。故说：
"见无上岸迹，
见有下水迹；
以芦饮此水，
汝不能害我。"
从此直至今日，此处芦竹皆为单孔。在此劫中，有所谓劫住神变：月中兔相（本生...）
（接后文）

1.35) saccakiriyaṭṭhāne aggijālassa āgamanupacchedo, ghaṭīkārassa mātāpitūnaṃ vasanaṭṭhāne anovassanaṃ (ma. ni. 2.291), pokkharaṇiyā tīre naḷānaṃ ekacchiddabhāvoti. Iti sā pokkharaṇī naḷena pānīyassa pivitattā ‘‘naḷakapānakā’’ti nāmaṃ labhi. Aparabhāge taṃ pokkharaṇiṃ nissāya nigamo patiṭṭhāsi, tassapi ‘‘naḷakapāna’’ntveva nāmaṃ jātaṃ. Taṃ pana sandhāya vuttaṃ ‘‘naḷakapāne’’ti. Palāsavaneti kiṃsukavane.

Tuṇhībhūtaṃ tuṇhībhūtanti byāpanicchāyaṃ idaṃ āmeḍitavacananti dassetuṃ ‘‘yaṃ yaṃ disa’’ntiādi vuttaṃ. Anuviloketvāti ettha anu-saddo ‘‘parī’’ti iminā samānatthoti āha ‘‘tato tato viloketvā’’ti. Kasmā āgilāyati koṭisahassahatthināgānaṃ balaṃ dhārentassāti codakassa adhippāyo. Ācariyo panassa ‘‘esa saṅkhārānaṃ sabhāvo, yadidaṃ aniccatā. Ye pana aniccā, te ekanteneva udayavayappaṭipīḷitatāya dukkhā eva. Dukkhasabhāvesu tesu satthukāye dukkhuppattiyā ayaṃ paccayo’’ti dassetuṃ ‘‘bhagavato’’tiādi vuttaṃ. Piṭṭhivāto uppajji, so ca kho pubbekatakammapaccayā. Etthāha ‘‘kiṃ pana taṃ kammaṃ, yena aparimāṇakālaṃ sakkaccaṃ upacitavipulapuññasambhāro satthā evarūpaṃ dukkhavipākamanubhavatī’’ti? Vuccate – ayameva bhagavā bodhisattabhūto atītajātiyaṃ mallaputto hutvā pāpajanasevī ayonisomanasikārabahulo carati. So ekadivasaṃ nibbuddhe vattamāne ekaṃ mallaputtaṃ gahetvā gāḷhataraṃ nippīḷesi. Tena kammena idāni buddho hutvāpi dukkhamanubhavi. Yathā cetaṃ, evaṃ ciñcamāṇavikādīnamitthīnaṃ yāni bhagavato abbhakkhānādīni dukkhāni, sabbāni pubbekatassa vipākāvasesāni, yāni kammapilotikānīti vuccanti. Vuttañhetaṃ apadāne (apa. thera 1.39.64-96) –

‘‘Anotattasarāsanne, ramaṇīye silātale;

Nānāratanapajjote, nānāgandhavanantare.

‘‘Mahatā bhikkhusaṅghena, pareto lokanāyako;

Āsīno byākarī tattha, pubbakammāni attano.

‘‘Suṇātha bhikkhavo mayhaṃ, yaṃ kammaṃ pakataṃ mayā;

Pilotikassa kammassa, buddhattepi vipaccati.

1.

‘‘Munāḷi nāmahaṃ dhutto, pubbe aññāsu jātisu;

Paccekabuddhaṃ surabhiṃ, abbhācikkhiṃ adūsakaṃ.

‘‘Tena kammavipākena, niraye saṃsariṃ ciraṃ;

Bahū vassasahassāni, dukkhaṃ vedesi vedanaṃ.

‘‘Tena kammāvasesena, idha pacchimake bhave;

Abbhakkhānaṃ mayā laddhaṃ, sundarikāya kāraṇā.

2.

‘‘Sabbābhibhussa buddhassa, nando nāmāsi sāvako;

Taṃ abbhakkhāya niraye, ciraṃ saṃsaritaṃ mayā.

‘‘Dasa vassasahassāni, niraye saṃsariṃ ciraṃ;

Manussabhāvaṃ laddhāhaṃ, abbhakkhānaṃ bahuṃ labhiṃ.

‘‘Tena kammāvasesena, ciñcamāṇavikā mamaṃ;

Abbhācikkhi abhūtena, janakāyassa aggato.

3.

‘‘Brāhmaṇo sutavā āsiṃ, ahaṃ sakkatapūjito;

Mahāvane pañcasate, mante vācesi māṇave.

‘‘Tatthāgato isi bhīmo, pañcābhiñño mahiddhiko;

Tañcāhaṃ āgataṃ disvā, abbhācikkhiṃ adūsakaṃ.

‘‘Tatohaṃ avacaṃ sisse, kāmabhogī ayaṃ isi;

Mayhampi bhāsamānassa, anumodiṃsu māṇavā.

‘‘Tato māṇavakā sabbe, bhikkhamānaṃ kule kule;

Mahājanassa āhaṃsu, kāmabhogī ayaṃ isi.

‘‘Tena kammavipākena, pañca bhikkhusatā ime;

Abbhakkhānaṃ labhuṃ sabbe, sundarikāya kāraṇā.



我来翻译这段巴利文：
在真语处，阿吉拉坛火的来临被阻断，郝提伽罗母父的居住处不被淹没，莲池岸边芦苇成为单孔。如此此莲池因芦苇饮水而得名"芦苇饮处"。其后依此莲池建立市镇，市镇也因此得名"芦苇饮"。正是指此而说"在芦苇饮"。帕拉沙林即贴木林。
"静默已"、"静默已"是为显示带有逗留欲望的重复语。"依次观察"中，"依"字与"周"字同义，故说"从此处处观察"。为何疲惫？质问者意在质问：支撑数千头大象的力量。
阿阇梨则为显示："此乃诸行的本性，即无常。凡无常者，必定因生灭逼迫而是苦。于诸苦性中，佛身亦因苦之生起而有此因缘。"故说"世尊"等。脊背风起，此乃前世业之缘。
有人问："何等业使无量时劫积累广大福德的大师，现今承受如此苦果？"答曰：此世尊昔为菩萨时，在往昔生为摩罗子，亲近恶人，多行非理作意。一日某摩罗子被他狠狠压制。以此业力，即便现为佛陀亦承受苦报。如此，旃陀罗女等诸女人对世尊的诽谤等苦，皆为前世业报之遗，谓业的涂抹。
如《本生经》中说：
"无热池畔，
可爱石地，
众宝照耀，
芳香林间。
大众围绕，
世尊开示，
述说自身，
往昔业报。
诸比丘听，
我所作业，
业涂遮覆，
佛果亦受。
我昔名穆那利，
前世为恶徒类，
诽谤无过独觉，
清净香普贤者。
以此业果报，
长劫沉地狱，
经历数千年，
苦受无量苦。
以此业余报，
今生复得诽，
因顺提妮缘，
遭诽谤之苦。
遍胜佛弟子，
名曰难陀者，
我诽谤于彼，
长劫沉地狱。
经历万千年，
地狱受苦报，
得人身之后，
复受诽谤苦。
以此业余报，
旃陀罗女子，
诽谤我无实，
大众前诬蔑。
我昔为博学，
婆罗门受敬，
大林五百众，
教授诸学子。
来此威猛仙，
五通大神通，
见已诽谤之，
无过清净者。
我对弟子说：
此仙贪欲者，
我说时众人，
亦皆随喜之。
诸学子因此，
遍游诸家户，
告知大众说：
此仙贪欲者。
以此业果报，
五百比丘众，
因顺提妮缘，
复受诽谤苦。<.Assistant>

4.

‘‘Vemātubhātaraṃ pubbe, dhanahetu haniṃ ahaṃ;

Pakkhipiṃ giriduggasmiṃ, silāya ca apiṃsayiṃ.

‘‘Tena kammavipākena, devadatto silaṃ khipi;

Aṅguṭṭhaṃ piṃsayī pāde, mama pāsāṇasakkharā.

5.

‘‘Purehaṃ dārako hutvā, kīḷamāno mahāpathe;

Paccekabuddhaṃ disvāna, magge sakalikaṃ khipiṃ.

‘‘Tena kammavipākena, idha pacchimake bhave;

Vadhatthaṃ maṃ devadatto, abhimāre payojayi.

6.

‘‘Hatthāroho pure āsiṃ, paccekamunimuttamaṃ;

Piṇḍāya vicarantaṃ taṃ, āsādesiṃ gajenahaṃ.

‘‘Tena kammavipākena, bhanto nāḷāgirī gajo;

Giribbaje puravare, dāruṇo samupāgami.

7.

‘‘Rājāhaṃ patthivo āsiṃ, sattiyā purisaṃ haniṃ;

Tena kammavipākena, niraye paccisaṃ bhusaṃ.

‘‘Kammuno tassa sesena, idāni sakalaṃ mama;

Pāde chaviṃ pakappesi, na hi kammaṃ vinassati.

8.

‘‘Ahaṃ kevaṭṭagāmasmiṃ, ahuṃ kevaṭṭadārako;

Macchake ghātite disvā, janayiṃ somanassakaṃ.

‘‘Tena kammavipākena, sīsadukkhaṃ ahū mama;

Sabbe sakkā ca haññiṃsu, yadā hani viṭaṭūbho.

9.

‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;

Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo.

‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;

Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā.

10.

‘‘Nibbuddhe vattamānamhi, mallaputtaṃ niheṭhayiṃ;

Tena kammavipākena, piṭṭhidukkhaṃ ahū mama.

11.

‘‘Tikicchako ahaṃ āsiṃ, seṭṭhiputtaṃ virecayiṃ;

Tena kammavipākena, hoti pakkhandikā mama.

12.

‘‘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.

‘‘Puññapāpaparikkhīṇo, sabbasantāpavajjito;

Asoko anupāyāso, nibbāyissamanāsavo.

‘‘Evaṃ jino viyākāsi, bhikkhusaṅghassa aggato;

Sabbābhiññābalappatto, anotatte mahāsare’’ti. (apa. thera 1.39.64-96);

Avijjāsuttādivaṇṇanā niṭṭhitā.

9-10. Paṭhamakathāvatthusuttādivaṇṇanā

69-70. Navame (dī. ni. ṭī. 1.17; dī. ni. abhi. ṭī. 1.17; saṃ. ni. ṭī. 2.

我来翻译这段巴利文：
"昔日因财富，
杀害同母兄，
掷入山险处，
并用石磨碾。
以此业果报，
提婆达多投石，
我脚被石磨，
碾压拇指骨。
"儿时在大路，
嬉戏不知事，
见独觉路过，
恶意掷石块。
以此业果报，
提婆达多今，
欲害我性命，
屡次加谋害。
"昔为象骑者，
见最胜独觉，
乞食于道中，
以象欲加害。
以此业果报，
恶象那罗吉，
于城堡要地，
猛烈来相袭。
"我曾为王者，
以矛杀一人，
以此业果报，
地狱受苦深。
此业余报今，
使我全身苦，
业力不消灭，
报应终有时。
"我在渔村中，
为渔夫子弟，
见鱼被杀害，
生起欢喜心。
以此业果报，
我头痛难当，
诸族尽遭害，
当毒鱼被杀。
"我曾诽谤者，
对佛弟子众，
言：'食麦为食，
不可食稻谷。'
以此业果报，
三月食麦粒，
受邀于婆罗门，
于韦兰阇寄宿。
"佛未觉悟时，
压制摩罗子，
以此业果报，
背部受苦痛。
"我曾为医者，
令长者下泻，
以此业果报，
常患腹痛疾。
"尔时我称说，
善逝迦叶时，
'何处有智慧，
此菩提难得。'
以此业果报，
苦行六年间，
方得菩提果。
非此道得果，
邪径求菩提，
往业所障碍。
福德过患尽，
一切热恼除，
无忧无热恼，
当得漏尽灭。"
如是大雄宣说，
比丘众前席，
具一切神通力，
于无热大池。
无明经等注释完毕。
第九至第十、初说法要经等注释
六九至七〇、第九（长部注疏1.17；长部注疏阿毗达磨1.17；相应部注疏2.）<.Assistant>

5.1080) duggatito saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo, mokkhamaggo ca. Taṃ niyyānaṃ arahati, niyyāne vā niyuttā, niyyānaṃ vā phalabhūtaṃ etissā atthīti niyyānikā. Vacīduccaritasaṃkilesato niyyātīti vā īkārassa rassattaṃ, yakārassa ca kakāraṃ katvā niyyānikā, cetanāya saddhiṃ samphappalāpā veramaṇi. Tappaṭipakkhato aniyyānikā, tassā bhāvo aniyyānikattaṃ, tasmā aniyyānikattā. Tiracchānabhūtanti tirokaraṇabhūtaṃ. Gehassitakathāti gehappaṭisaṃyuttā. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttacatusaccakammaṭṭhānabhāve.

Saha atthenāti sātthakaṃ, hitappaṭisaṃyuttanti attho. ‘‘Surākathā’’tipi pāṭhoti āha ‘‘surākathanti pāḷiyaṃ panā’’ti. Sā panesā kathā ‘‘evarūpā navasurā pītā ratijananī hotī’’ti assādavasena na vaṭṭati, ādīnavavasena pana ‘‘ummattakasaṃvattanikā’’tiādinā nayena vaṭṭati. Tenāha ‘‘anekavidhaṃ…pe… ādīnavavasena vaṭṭatī’’ti. Visikhāti gharasanniveso. Visikhāgahaṇena ca tannivāsino gahitā ‘‘gāmo āgato’’tiādīsu viya. Tenevāha ‘‘sūrā samatthā’’ti ca ‘‘saddhā pasannā’’ti ca. Kumbhaṭṭhānappadesena kumbhadāsiyo vuttāti āha ‘‘kumbhadāsikathā vā’’ti.

Rājakathādipurimakathāya , lokakkhāyikādipacchimakathāya vā vinimuttā purimapacchimakathā vimuttā. Uppattiṭhitisaṃhārādivasena lokaṃ akkhāyatīti lokakkhāyikā. Asukena nāmāti pajāpatinā brahmunā, issarena vā. Vitaṇḍasallāpakathāti ‘‘aṭṭhīnaṃ setattā setoti na vattabbo, pattānaṃ kāḷattā kāḷoti pana vattabbo’’ti evamādikā. Ādi-saddena ‘‘selapupphalakāni viya jīvidāvirapārayattivisālā natthi, yaṃ yo koci tiriyāmānā katattā’’ti evamādīnaṃ saṅgaho daṭṭhabbo. Sāgaradevenāti sāgaraputtarājūhi. Khatoti etaṃ ekavacanaṃ tehi paccekaṃ khatattā ‘‘sāgaradevena khatattā’’ti vuttaṃ. Sahamuddā samuddoti vutto. Bhavati vaddhati etenāti bhavo. Bhavābhavā hontīti itibhavābhavakathā. Ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ. Bhavoti vuddhi, abhavoti hāni. Bhavoti kāmasukhaṃ, abhavoti attakilamathoti iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsa tiracchānakathā nāma honti. Atha vā pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā itisaddena saṅgaṇhitvā bāttiṃsa tiracchānakathā vuttā. Dasame natthi vattabbaṃ.

Paṭhamakathāvatthusuttādivaṇṇanā niṭṭhitā.

Yamakavaggavaṇṇanā niṭṭhitā.

(8) 3. Ākaṅkhavaggo

1-4. Ākaṅkhasuttādivaṇṇanā

71-74. Tatiyassa paṭhame sīlassa anavasesasamādānena akhaṇḍādibhāvāpattiyā ca paripuṇṇasīlā. Samādānato paṭṭhāya avicchindanato sīlasamaṅgino. Ettāvatā kirāti (a. ni. 2.37) kira-saddo arucisūcanattho. Tenettha ācariyavādassa attano aruccanabhāvaṃ dīpeti. Sampannasīlāti anāmaṭṭhavisesaṃ sāmaññato sīlasaṅkhepena gahitaṃ. Tañca catubbidhanti ācariyatthero ‘‘catupārisuddhisīlaṃ uddisitvā’’ti āha. Tatthāti catupārisuddhisīle. Jeṭṭhakasīlanti (saṃ. ni. 

我来 译这段巴利文：
通过此从恶道和轮回出离为出离，即天道和解脱道。应得此出离，或专注于出离，或有出离果为出离。或从语恶行染污出离，缩短长音i，将y音变为k音为出离，与思相应的离绝绮语。与此相反为不出离，此性为不出离性，故因不出离性。"横生"即障碍。"俗家言论"即与家相关。"业处性"即与无常相关的四谛业处性。
"有义"即有意义，与利益相应之义。"酒论"也是一种读法，故说"在经文中说酒论"。此论若是"如此新酒饮用能生乐"等耽着方式则不可，若是"导致疯狂"等过患方式则可。故说"多种...过患方式则可"。"街"即房屋集居。以街表示其居民，如"村来"等。故说"勇敢能干"和"有信敬信"。以水罐处所表示水罐女奴，故说"或水罐女奴论"。
离开王论等前论和世间传说等后论的前后论为离开论。由生住坏等方式叙述世间为世间传说。"某某名"即生主梵天或自在天。"诡辩论"即"因骨白故不应说白，因叶黑故应说黑"等。等字应知摄取"如石花叶一般生命无广阔依托，横着行走故"等。"海天"即海子王。"已挖"此单数因各自挖掘故说"因海天已挖"。与海共说为海。"有"即由此增长。"有与非有"即有非有论。此中"有"即常，"非有"即断。"有"即增长，"非有"即减少。"有"即欲乐，"非有"即自我折磨，如是此六种有非有论与三十二种无益论。或者经中未明说的林山河岛论以"如是"字摄取说为三十二种无益论。第十无需解说。
初说法要经等注释完毕。
双品注释完毕。
（八）3. 愿品
一至四、愿经等注释
七一至七四、第三品第一中，由完全受持戒及达到无缺等性为具足戒。从受持开始不间断为具戒者。"如是实"中，"实"字表示不认可。以此表示不认可阿阇梨之说。"具足戒"不具特定含义，以一般方式概括所取。阿阇梨长老说"指出四遍净戒"为四种。"其中"即四遍净戒中。"最胜戒"即（相应部...）

5.412) padhānasīlaṃ. Ubhayatthāti uddesaniddese. Idha niddese viya uddesepi pātimokkhasaṃvaro bhagavatā vutto ‘‘sampannasīlā’’ti vuttattāti adhippāyo. Sīlaggahaṇañhi pāḷiyaṃ pātimokkhasaṃvaravasena āgataṃ. Tenāha ‘‘pātimokkhasaṃvaroyevā’’tiādi. Tattha avadhāraṇena itaresaṃ tiṇṇaṃ ekadesena pātimokkhantogadhataṃ dīpeti. Tathā hi anolokiyolokane ājīvahetu chasikkhāpadavītikkame gilānapaccayassa apaccavekkhitaparibhoge ca āpatti vihitāti. Tīṇīti indriyasaṃvarasīlādīni. Sīlanti vuttaṭṭhānaṃ nāma atthīti sīlapariyāyena tesaṃ katthaci sutte gahitaṭṭhānaṃ nāma kiṃ atthi yathā pātimokkhasaṃvaroti ācariyassa sammukhattā appaṭikkhipantova upacārena pucchanto viya vadati. Tenāha ‘‘ananujānanto’’ti. Chadvārarakkhāmattakamevāti tassa sallahukabhāvamāha cittādhiṭṭhānamattena paṭipākatikabhāvāpattito. Itaresupi eseva nayo. Paccayuppattimattakanti phalena hetuṃ dasseti. Uppādanahetukā hi paccayānaṃ uppatti. Idamatthanti idaṃ payojanaṃ imassa paccayassa paribhuñjaneti adhippāyo. Nippariyāyenāti iminā indriyasaṃvarādīni tīṇi padhānassa sīlassa parivāravasena pavattiyā pariyāyasīlāni nāmāti dasseti.

Idāni pātimokkhasaṃvarasseva padhānabhāvaṃ byatirekato anvayato ca upamāya vibhāvetuṃ ‘‘yassā’’tiādimāha. Tattha soti pātimokkhasaṃvaro. Sesānīti indriyasaṃvarādīni. Tasse vāti ‘‘sampannasīlā’’ti ettha yaṃ sīlaṃ vuttaṃ, tasseva. Sampannapātimokkhāti ettha pātimokkhaggahaṇena vevacanaṃ vatvā taṃ vitthāretvā…pe… ādimāha. Yathā aññatthāpi ‘‘idha bhikkhu sīlavā hotī’’ti puggalādhiṭṭhānāya desanāya uddiṭṭhaṃ sīlaṃ ‘‘pātimokkhasaṃvarasaṃvuto viharatī’’ti (vibha. 508) niddiṭṭhaṃ. Kasmā āraddhanti desanāya kāraṇapucchā. Sīlānisaṃsadassanatthanti payojananiddeso. ‘‘Sīlānisaṃsadassanattha’’nti hi ettha byatirekato yaṃ sīlānisaṃsassa adassanaṃ, taṃ imissā desanāya kāraṇanti kasmā āraddhanti? Veneyyānaṃ sīlānisaṃsassa adassanatoti atthato āpanno eva hoti. Tenāha ‘‘sacepī’’tiādi. Sīlānisaṃsadassanatthanti pana imassa atthaṃ vivarituṃ ‘‘tesa’’ntiādi vuttaṃ. Ānisaṃsoti udayo. ‘‘Sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’tiādīsu (dī. ni. 3.316; a. ni. 

我来翻译这段巴利文：
最主要的戒。"两处"即列举和解说。此处如解说中列举中也说波罗提木叉律仪为世尊所说，因说"具足戒"。经中以戒的摄取即是以波罗提木叉律仪方式而来。故说"唯波罗提木叉律仪"等。其中以限定词显示其他三种部分包含于波罗提木叉中。如是在不顾望望，因活命而违犯六学处，及不观察而受用病人资具时制定学处。"三"即根律仪戒等。有称为戒的处所，即以戒的同义词在某经中所摄取的处所，如波罗提木叉律仪。因阿阇梨在面前，以礼貌方式询问而不否认。故说"不许可"。"仅守护六门"说其轻微性，因仅以心安住便恢复正常。其他亦同此理。"仅资具生起"以果显因。因生起是资具生起的因。"此义"即此目的，即受用此资具之意。"无比喻"以此显示根律仪等三种是主要戒的眷属而转，名为比喻戒。
今为显示唯波罗提木叉律仪的主要性，以差异和类比的譬喻说"若"等。其中"此"即波罗提木叉律仪。"其余"即根律仪等。"彼即"在"具足戒"中所说戒即是。说"具足波罗提木叉"以此处波罗提木叉摄取为同义词，详说此⋯⋯等。如他处"此比丘具戒"以人为主的教说列举戒，"住于防护波罗提木叉律仪"而解说。"何故开始"问教说的原因。"为显示戒功德"为显示目的。"为显示戒功德"中，由差异而不显示戒功德，此为此教说的原因，故"何故开始"？由意义而得"因众生不见戒功德"。故说"若"等。为开显"为显示戒功德"的意义故说"彼等"等。"功德"即利益。如"具戒、成就戒者，身坏命终后生善趣天界"等（长部3.316；增支部...）。

5.213; mahāva. 285) pana vipākaphalampi ‘‘ānisaṃso’’ti vuttaṃ. Ko visesoti ko phalaviseso. Kā vaḍḍhīti ko abbhudayo. Vijjamānopi guṇo yāthāvato vibhāvito eva abhiruciṃ uppādeti, na avibhāvito, tasmā ekantato ānisaṃsakittanaṃ icchitabbamevāti dassetuṃ ‘‘appeva nāmā’’tiādimāha.

Piyoti piyāyitabbo. Piyassa nāma dassanaṃ ekantato abhinanditabbaṃ hotīti āha ‘‘piyacakkhūhi sampassitabbo’’ti. Pītisamuṭṭhānappasannasommarūpapariggahañhi cakkhu ‘‘piyacakkhū’’ti vuccati. Tesanti sabrahmacārīnaṃ. Manavaḍḍhanakoti pītimanassa paribrūhanato uparūpari pīticittasseva uppādanako. Garuṭṭhāniyoti garukaraṇassa ṭhānabhūto. Jānaṃ jānātīti ñāṇena jānitabbaṃ jānāti. Yathā vā aññe ajānantāpi jānantā viya pavattanti, na evamayaṃ, ayaṃ pana jānanto eva jānāti. Passaṃ passatīti dassanabhūtena paññācakkhunā passitabbaṃ passati, passanto eva vā passati. Evaṃ sambhāvanīyoti evaṃ viññutāya paṇḍitabhāvena sambhāvetabbo. Sīlesvevassa paripūrakārīti sīlesu paripūrakārī eva bhaveyyāti. Evaṃ uttarapadāvadhāraṇaṃ daṭṭhabbaṃ. Evañhi iminā padena uparisikkhādvayaṃ anivattitameva hoti. Yathā pana sīlesu paripūrakārī nāma hoti, taṃ phalena dassetuṃ ‘‘ajjhatta’’ntiādi vuttaṃ. Vipassanādhiṭṭhānasamādhisaṃvattanikatāya hi idha sīlassa pāripūrī, na kevalaṃ akhaṇḍādibhāvamattaṃ. Vuttañhetaṃ ‘‘yāni kho pana tāni akhaṇḍāni…pe… samādhisaṃvattanikānī’’ti. Evañca katvā uparisikkhādvayaṃ sīlassa sambhārabhāvena gahitanti sīlassevettha padhānaggahaṇaṃ siddhaṃ hoti. Sīlānurakkhakā hi cittekaggatāsaṅkhārapariggahā. Anūnenāti akhaṇḍādibhāvena, kassaci vā ahāpanena upapannena. Ākārenāti karaṇena sampādanena.

Ajjhattanti vā attanoti vā ekaṃ ekatthaṃ, byañjanameva nānaṃ. Bhummatthe cetaṃ, ‘‘samatha’’nti upayogavacanaṃ ‘‘anū’’ti iminā upasaggena yoge siddhanti āha ‘‘attano cittasamathe yutto’’ti. Tattha cittasamatheti cittassa samādhāne. Yuttoti aviyutto pasuto. Yo sabbena sabbaṃ jhānabhāvanāya ananuyutto, so taṃ bahi nīharati nāma. Yo ārabhitvā antarā saṅkocaṃ āpajjati, so taṃ vināseti nāma. Yo pana īdiso ahutvā jhānaṃ upasampajja viharati, so anirākatajjhānoti dassento ‘‘bahi anīhaṭajjhāno’’tiādimāha. Nīharaṇavināsatthañhi idaṃ nirākaraṇaṃ nāma. ‘‘Thambhaṃ niraṃkatvā nivātavuttī’’tiādīsu (su. ni. 328) cassa payogo daṭṭhabbo.

Sattavidhāya anupassanāyāti ettha aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanāti imā sattavidhā anupassanā. Suññāgāragato bhikkhu tattha laddhakāyavivekatāya samathavipassanāvasena cittavivekaṃ paribrūhento yathānusiṭṭhapaṭipattiyā lokaṃ sāsanañca attano visesādhigamaṭṭhānabhūtaṃ suññāgārañca upasobhayamāno guṇavisesādhiṭṭhānabhāvāpādanena viññūnaṃ atthato taṃ brūhento nāma hotīti vuttaṃ ‘‘brūhetā suññāgārāna’’nti. Tenāha ‘‘ettha cā’’tiādi. Ekabhūmakādipāsāde kurumānopi pana neva suññāgārānaṃ brūhetāti daṭṭhabbo. Suññāgāraggahaṇena cettha araññarukkhamūlādi sabbaṃ padhānānuyogakkhamaṃ senāsanaṃ gahitanti daṭṭhabbaṃ.


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但在（长部3.316；增支部5.213；大品285）中，报果亦称为"功德"。"何殊胜"即何果殊胜。"何增益"即何增上。有功德若如实显现则生欢喜，不显现则不然，故必定须称颂功德，为显示此而说"或许"等。
"可爱"即应爱乐。可爱者见必定欢喜，故说"以可爱眼所见"。由喜生起而清净柔和的容貌所摄的眼称为"可爱眼"。"彼等"即同梵行者。"增长意"即因增长喜意而一再生起喜心。"尊重处"即成为尊重之处。"知而知"即以智了知应知。或如他人不知而装作知，不如此，此则实知而知。"见而见"即以慧眼见应见，或实见而见。"如是可尊重"即如是因明智、智慧而应尊重。"于诸戒完全实行者"即应于诸戒完全实行。如是应知后分限定。如是以此句不排除上二学。为显示如何名为戒完全实行者，以果显示说"内"等。因此处戒的圆满是因导向观禅立足的定，不仅是无缺等性而已。故说"彼等无缺...导向定"。如是作已，上二学以戒资具摄取，故此唯戒主要摄取成就。因心一境性、行摄取是护戒者。"无减"即无缺等性，或不缺少任何而具足。"行相"即造作、成就。
"内"或"自"义同，文字不同。此为处格，"止"为业格，与"随"此前缀结合而成就，故说"随自心止相应"。其中"心止"即心定。"相应"即不离、专注。若完全不修习禅定，名为外出。若开始后陷入退缩，名为破坏。若不如是而成就禅定而住，为显示不舍禅定而说"未外出禅"等。因出外和破坏义为此舍离。应见如"除去傲慢、谦虚而住"等（经集328）中的用例。
"七种随观"中，无常随观、苦随观、无我随观、厌离随观、离贪随观、灭随观、舍随观，此为七种随观。比丘入空闲处，因得身远离而增长止观的心远离，以随教修行庄严世间、教法及作为自己殊胜证得处的空闲处，以功德殊胜确立而实际增长于智者，故说"增长空闲处"。故说"此中"等。造一层等殿堂者不名增长空闲处。以空闲处摄取此处应知摄取森林、树下等一切适合精进修行的住处。


Ettāvatā yathā taṇhāvicaritadesanā paṭhamaṃ taṇhāvasena āraddhāpi taṇhāpadaṭṭhānattā mānadiṭṭhīnaṃ mānadiṭṭhiyo osaritvā kamena papañcattayadesanā jātā, evamayaṃ desanā paṭhamaṃ adhisīlasikkhāvasena āraddhāpi sīlapadaṭṭhānattā samathavipassanānaṃ samathavipassanāyo osaritvā kamena sikkhāttayadesanā jātāti veditabbā. Ettha hi ‘‘sīlesvevassa paripūrakārī’’ti ettāvatā adhisīlasikkhā vuttā, ‘‘ajjhattaṃ cetosamathamanuyutto anirākatajjhāno’’ti ettāvatā adhicittasikkhā, ‘‘vipassanāya samannāgato’’ti ettāvatā adhipaññāsikkhā. ‘‘Brūhetā suññāgārāna’’nti iminā pana samathavasena suññāgāravaḍḍhane adhicittasikkhā, vipassanāvasena adhipaññāsikkhāti evaṃ dvepi sikkhā saṅgahetvā vuttā. Ettha ca ‘‘ajjhattaṃ cetosamathamanuyutto anirākatajjhāno’’ti imehi padehi sīlānurakkhikā eva cittekaggatā kathitā, ‘‘vipassanāyā’’ti iminā padena sīlānurakkhiko saṅkhārapariggaho.

Kathaṃ cittekaggatā sīlamanurakkhati? Yassa hi cittekaggatā natthi, so byādhimhi uppanne vihaññati, so byādhivihato vikkhittacitto sīlaṃ vināsetvāpi byādhivūpasamaṃ kattā hoti. Yassa pana cittekaggatā atthi, so taṃ byādhidukkhaṃ vikkhambhetvā samāpattiṃ samāpajjati, samāpannakkhaṇe dukkhaṃ dūragataṃ hoti, balavataraṃ sukhamuppajjati. Evaṃ cittekaggatā sīlamanurakkhati. Kathaṃ saṅkhārapariggaho sīlamanurakkhati? Yassa hi saṅkhārapariggaho natthi, tassa ‘‘mama rūpaṃ mama viññāṇa’’nti attabhāve balavamamattaṃ hoti, so tathārūpesu dubbhikkhabyādhibhayādīsu sampattesu sīlaṃ nāsetvāpi attabhāvaṃ posetā hoti. Yassa pana saṅkhārapariggaho atthi, tassa attabhāve balavamamattaṃ vā sineho vā na hoti, so tathārūpesu dubbhikkhabyādhibhayādīsu sampattesu sacepissa antāni bahi nikkhamanti, sacepi ussussati visussati, khaṇḍākhaṇḍiko vā hoti satadhāpi sahassadhāpi, neva sīlaṃ vināsetvā attabhāvaṃ posetā hoti. Evaṃ saṅkhārapariggaho sīlaṃ anurakkhati.


我来 译这段巴利文：
如此，如欲寻求教说虽先以渴爱开始，但因渴爱是慢见的立足处，而流入慢见，次第成为三戏论教说。如是此教说虽先以增上戒学开始，但因戒是止观的立足处，而流入止观，次第成为三学教说，应当了知。此中"于诸戒完全实行者"至此为说增上戒学，"随内心止不舍禅定"至此为增上心学，"具足观"至此为增上慧学。以"增长空闲处"此句，以止增长空闲处为增上心学，以观为增上慧学，如是摄取说二学。此中"随内心止不舍禅定"此等句说护戒的心一境性，以"观"此句说护戒的行摄取。
如何心一境性护持戒？若无心一境性，病生时苦恼，为病所恼乱心散乱，虽破坏戒亦为止息病。若有心一境性，镇伏病苦而入定，入定时苦远离，生起更强的乐。如是心一境性护持戒。如何行摄取护持戒？若无行摄取，于"我色我识"等自身生强烈我慢，遇到饥荒疾病等危难时，虽破坏戒亦养护自身。若有行摄取，于自身无强烈我慢或爱着，遇到饥荒疾病等危难时，即使内脏外露，即使枯竭干涸，即使碎成百片千片，也不会破坏戒而养护自身。如是行摄取护持戒。


‘‘Brūhetā suññāgārāna’’nti iminā pana tasseva ubhayassa brūhanā vaḍḍhanā sātaccakiriyā dassitā. Evaṃ bhagavā yasmā ‘‘sabrahmacārīnaṃ piyo cassaṃ…pe… bhāvanīyo cā’’ti ime cattāro dhamme ākaṅkhantena natthaññaṃ kiñci kātabbaṃ, aññadatthu sīlādiguṇasamannāgateneva bhavitabbaṃ. Īdiso hi sabrahmacārīnaṃ piyo hoti manāpo garu bhāvanīyo. Vuttampi hetaṃ –

‘‘Sīladassanasampannaṃ , dhammaṭṭhaṃ saccavedinaṃ;

Attano kamma kubbānaṃ, taṃ jano kurute piya’’nti. (dha. pa. 217);

Tasmā ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo cassaṃ…pe… sīlesvevassa paripūrakārī…pe… suññāgārāna’’nti vatvā idāni yasmā paccayalābhādiṃ patthayantenapi idameva karaṇīyaṃ, na aññaṃ kiñci, tasmā ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu lābhī assa’’ntiādimāha. Lābhī assanti lābhāsāya saṃvarasīlaparipūraṇaṃ pāḷiyaṃ āgataṃ. Kimīdisaṃ bhagavā anujānātīti? Na bhagavā sabhāvena īdisaṃ anujānāti, mahākāruṇikatāya pana puggalajjhāsayena evaṃ vuttanti dassento ‘‘na bhagavā’’tiādimāha. Tattha ghāsesanaṃ chinnakatho, na vācaṃ payuttaṃ bhaṇeti chinnakatho mūgo viya hutvā obhāsaparikathānimittaviññattipayuttaṃ ghāsesanaṃ vācaṃ na bhaṇe, na katheyyāti attho. Puggalajjhāsayavasenāti saṅkhepato vuttamatthaṃ vivaranto ‘‘yesaṃ hī’’tiādimāha. Raso sabhāvabhūto ānisaṃso rasānisaṃso.

Paccayadānakārāti cīvarādipaccayadānavasena pavattakārā. Mahapphalā mahānisaṃsāti ubhayametaṃ atthato ekaṃ, byañjanameva nānaṃ. ‘‘Pañcime, gahapatayo, ānisaṃsā’’tiādīsu (mahāva. 285) hi ānisaṃsasaddo phalapariyāyopi hoti. Mahantaṃ vā lokiyasukhaṃ phalanti pasavantīti mahapphalā, mahato lokuttarasukhassa paccayā hontīti mahānisaṃsā. Tenāha ‘‘lokiyasukhena phalabhūtenā’’tiādi.

Peccabhavaṃ gatāti petūpapattivasena nibbattiṃ upagatā. Te pana yasmā idha katakālakiriyā kālena katajīvitupacchedā honti, tasmā vuttaṃ ‘‘kālakatā’’ti. Sassusasurā ca tappakkhikā ca sassusasurapakkhikā. Te ñātiyonisambandhena āvāhavivāhasambandhavasena sambaddhā ñātī. Sālohitāti yonisambandhavasena. Ekalohitabaddhāti ekena samānena lohitasambandhena sambaddhā. Pasannacittoti pasannacittako. Kālakato pitā vā mātā vā petayoniyaṃ uppannoti adhikārato viññāyatīti vuttaṃ. Mahānisaṃsameva hotīti tassa tathāsīlasampannattāti adhippāyo.

Ajjhottharitāti madditā. Na ca maṃ arati saheyyāti maṃ ca arati na abhibhaveyya na maddeyya na ajjhotthareyya. Uppannanti jātaṃ nibbattaṃ. Sīlādiguṇayutto hi aratiñca ratiñca sahati ajjhottharati, madditvā tiṭṭhati, tasmā īdisamattānaṃ icchantenapi sīlādiguṇayutteneva bhavitabbanti dasseti. Cittutrāso bhāyatīti bhayaṃ, ārammaṇaṃ bhāyati etasmāti bhayaṃ. Taṃ duvidhampi bhayaṃ bheravañca sahati abhibhavatīti bhayabheravasaho. Sīlādiguṇayutto hi bhayabheravaṃ sahati ajjhottharati, madditvā tiṭṭhati ariyakoṭiyavāsī mahādattatthero viya.


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以"增长空闲处"此句显示彼二者的增长、增益、持续行作。如是世尊因为"愿我为同梵行者所爱...所尊重"，欲求此四法者无余事可作，唯应具足戒等功德。如是者为同梵行者所爱、所意、所重、所尊。故说：
"具戒见成就，
住法知真实，
自作己所业，
人人皆爱彼。"（法句经217）
因此说"诸比丘，若比丘愿为同梵行者所爱...应于诸戒完全实行...空闲处"。今因欲求资具利得等者亦唯应作此，无余可作，故说"诸比丘，若比丘愿得利养"等。"愿得利养"在经中以利养希求而圆满律仪戒。世尊如何允许此？世尊不以自性允许如是，但以大悲随人意乐而如是说，为显示此而说"世尊不"等。其中"断绝寻食言语"即不说寻食言语，如哑者般不说示相暗示等寻食言语之意。"随人意乐"简略所说义，为开显而说"因彼等"等。本性功德味为味功德。
"施资具者"即以布施衣等资具方式而行作者。"大果大功德"此二义一，文字不同。如"居士，此五功德"等（大品285）中功德字亦为果的同义词。或生大世间乐为大果，为出世乐因为大功德。故说"以世间乐为果"等。
"往生后有"即以投生鬼趣方式而生。彼等因于此作时死、由时而断命根，故说"死亡"。公婆及其眷属为公婆眷属。彼等以亲族血缘关联、以婚姻关联而相连的亲族。"同血"即以血缘关联。"同血系"即以同一血系关联相连。"净心"即具净心。由文脉了知死亡父或母生鬼趣而说。"唯大功德"即因彼具如是戒之意。
"镇伏"即征服。"不忧恼征服我"即忧恼不能胜伏、征服、镇伏我。"已生"即已产生。具戒等功德者征服、镇伏忧喜，征服而住，故显示欲求如是自己者亦应具戒等功德。心怖畏为"怖"，由此怖畏所缘为"怖"。征服、胜伏此二种怖及可畏为征服怖畏者。具戒等功德者征服、镇伏怖畏，征服而住，如住圣界的大达长老。


Thero kira maggaṃ paṭipanno aññataraṃ pāsādikaṃ araññaṃ disvā ‘‘idhevajja samaṇadhammaṃ katvā gamissāmī’’ti maggā okkamma aññatarasmiṃ rukkhamūle saṅghāṭiṃ paññapetvā pallaṅkaṃ ābhujitvā nisīdi. Rukkhadevatāya dārakā therassa sīlatejena sakabhāvena saṇṭhātuṃ asakkontā vissaramakaṃsu. Devatāpi sakalarukkhaṃ cālesi. Thero acalova nisīdi. Sā devatā dhūmāyi pajjali. Neva sakkhi theraṃ cāletuṃ. Tato upāsakavaṇṇenāgantvā vanditvā aṭṭhāsi. ‘‘Ko eso’’ti vuttā ‘‘ahaṃ, bhante, tasmiṃ rukkhe adhivatthā devatā’’ti avoca. Tvaṃ ete vikāre akāsīti. Āma, bhanteti. ‘‘Kasmā’’ti ca vuttā āha ‘‘tumhākaṃ, bhante, sīlatejena dārakā sakabhāvena saṇṭhātuṃ asakkontā vissaramakaṃsu, sāhaṃ tumhe palāpetuṃ evamakāsi’’nti. Thero āha ‘‘atha kasmā ‘idha, bhante, mā vasatha, mayhaṃ aphāsuka’nti paṭikacceva nāvacāsi, idāni pana mā maṃ kiñci avaca, ‘ariyakoṭiyamahādatto amanussabhayena gato’ti vacanato lajjāmi, tenāhaṃ idheva vasissaṃ, tvaṃ pana ajjekadivasaṃ yattha katthaci vasāhī’’ti. Evaṃ sīlādiguṇayutto bhayabheravasaho hoti, tasmā īdisamattānaṃ icchantenapi sīlādiguṇayutteneva bhavitabbanti dasseti. Dutiyādīni uttānatthāni.

Ākaṅkhasuttādivaṇṇanā niṭṭhitā.

5-10. Migasālāsuttādivaṇṇanā

75-80. Pañcame imassa hi puggalassa sīlavirahitassa paññā sīlaṃ paridhovatīti akhaṇḍādibhāvāpādanena sīlaṃ ādimajjhapariyosānesu paññāya suvisodhitaṃ karoti. Yassa hi abbhantare sīlasaṃvaro natthi, ugghaṭitaññutāya pana cātuppadikagāthāpariyosāne paññāya sīlaṃ dhovitvā saha paṭisambhidāhi arahattaṃ pāpuṇāti, ayaṃ paññāya sīlaṃ dhovati nāma seyyathāpi santatimahāmatto.

Sīlavā pana paññaṃ dhovati. Yassa (dī. ni. aṭṭha. 1.317) hi puthujjanassa sīlaṃ saṭṭhiasītivassāni akhaṇḍaṃ hoti, so maraṇakālepi sabbakilese ghātetvā sīlena paññaṃ dhovitvā arahattaṃ gaṇhāti kandarasālapariveṇe mahāsaṭṭhivassatthero viya. There kira maraṇamañce nipajjitvā balavavedanāya nitthunante tissamahārājā ‘‘theraṃ passissāmī’’ti gantvā pariveṇadvāre ṭhito taṃ saddaṃ sutvā pucchi ‘‘kassa saddo aya’’nti. Therassa nitthunanasaddoti. ‘‘Pabbajjāya saṭṭhivassena vedanāpariggahamattampi na kataṃ, idāni na taṃ vandissāmī’’ti nivattitvā mahābodhiṃ vandituṃ gato. Tato upaṭṭhākadaharo theraṃ āha ‘‘kiṃ no, bhante, lajjāpetha, saddhopi rājā vippaṭisārī hutvā ‘na vandissāmī’ti gato’’ti. Kasmā, āvusoti? Tumhākaṃ nitthunanasaddaṃ sutvāti. ‘‘Tena hi me okāsaṃ karothā’’ti vatvā vedanaṃ vikkhambhetvā arahattaṃ patvā daharassa saññaṃ adāsi ‘‘gacchāvuso, idāni rājānaṃ amhe vandāpehī’’ti. Daharo gantvā ‘‘idāni kira theraṃ vandathā’’ti āha. Rājā susumārapatitena theraṃ vandanto ‘‘nāhaṃ ayyassa arahattaṃ vandāmi, puthujjanabhūmiyaṃ pana ṭhatvā rakkhitasīlameva vandāmī’’ti āha. Evaṃ sīlena paññaṃ dhovati nāma. Sesaṃ vuttameva. Chaṭṭhādīsu natthi vattabbaṃ.

Migasālāsuttādivaṇṇanā niṭṭhitā.

Ākaṅkhavaggavaṇṇanā niṭṭhitā.

(9) 4. Theravaggo

1-8. Vāhanasuttādivaṇṇanā

81-

我来翻译这段巴利文：
据说长老正行道时，见到一处可喜的森林，心想"今日即于此处行沙门法后再行"，遂离开道路，在某树下铺设僧伽梨，曲膝而坐。树神的童子因长老戒德之力，不能以本性安住，遂发出喧哗。树神亦使整树摇动。长老却稳如不动而坐。树神遂熊熊燃烧。仍不能动长老。继而以优婆塞形态而来，礼拜而立。被问"何人"，答"我是此树中的主神"。"汝作此种种变相"。"是的，尊者"。被问"为何"，答"因尊者戒德之力，童子不能以本性安住而喧哗，我亦如是作"。长老曰："何以不直接言'请勿于此住，于我非安'？今勿对我言何事，因'住圣界大达已因非人之畏而去'之语，我感惭愧，故我将住于此，汝今日可随意住于何处"。如是具戒等功德者能征服怖畏，故显示欲求如是自己者亦应具戒等功德。其余义已显明。
《求愿经》等注解竟。
5-10. 《鹿舍罗经》等注解
75-80. 第五，此人若无戒，慧则污秽戒，以使戒于始中终为慧所净洁。若其内无戒律防护，但因能知未来，于四句偈末以慧洗涤戒，并获得阿罗汉果及通达智，此谓慧洗涤戒，犹如常时大臣。
具戒者洗涤慧。若凡夫之戒六十八年不缺，临终时尽灭诸烦恼，以戒洗涤慧而得阿罗汉果，如窟中洞房六十岁长老。据说长老卧于死床，遭强烈苦痛而呻吟，提舍摩诃罗阇王为"见长老"而至，站于房门，听闻其声而问："此何声？"答："长老呻吟声。"王曰："出家六十年，未曾以苦痛为障碍，今不当礼拜"，遂转往大菩提树礼拜。侍者童子对长老曰："尊者何不令王惭愧？王已悔恨，言'不当礼拜'"。"何故？"答："因闻尊者呻吟声。"童子曰："请予我机会"。遂缓解苦痛，证得阿罗汉果，告诉童子："去，令王礼拜我们"。童子往告："今可礼拜长老"。王礼拜时曰："我非礼拜尊者之阿罗汉果，乃立于凡夫境地，礼拜其所守护之戒"。如是以戒洗涤慧。其余如前所说。第六等无可说。
《鹿舍罗经》等注解竟。
《求愿品》注解竟。
（9）4. 长老品
1-8. 《乘经》等注解
81-

88. Catutthassa paṭhame vimariyādīkatenāti nimmariyādīkatena. Cetasāti evaṃvidhena cittena viharati. Tattha dve mariyādā kilesamariyādā ca ārammaṇamariyādā ca. Sace hissa rūpādike ārabbha rāgādayo uppajjeyyuṃ, kilesamariyādā tena katā bhaveyya. Tesu panassa ekopi na uppannoti kilesamariyādā natthi. Sace panassa rūpādidhamme āvajjentassa ekacce āpāthaṃ nāgaccheyyuṃ, evamassa ārammaṇamariyādā bhaveyya. Te panassa dhamme āvajjentassa āpāthaṃ anāgatadhammo nāma natthīti ārammaṇamariyādāpi natthi. Idha pana kilesamariyādā adhippetāti āha ‘‘kilesamariyādaṃ bhinditvā’’tiādi. Tatiyādīsu natthi vattabbaṃ.

Vāhanasuttādivaṇṇanā niṭṭhitā.

9-10. Kokālikasuttādivaṇṇanā

89-90. Navame (saṃ. ni. ṭī. 1.

我来翻译这段巴利文：
第四品第一中"以无限制心"即以无边际心。"以心"即以如是心而住。此中有两种边际：烦恼边际和所缘边际。若对色等生起贪等，烦恼边际为彼所作。但对彼等一个也不生起，故无烦恼边际。若对彼思维色等法时，某些不现起，如是则有所缘边际。但对彼思维诸法时，无所谓未来法不现起，故亦无所缘边际。此中意指烦恼边际，故说"破除烦恼边际"等。第三等无可说。
《乘经》等注解竟。
9-10. 《拘迦利经》等注解
89-90. 第九（相应部注疏1.

1.181) kokālikanāmakā dve bhikkhū. Tato idhādhippetaṃ niddhāretvā dassetuṃ ‘‘koyaṃ kokāliko’’ti pucchā. Suttassa aṭṭhuppattiṃ dassetuṃ ‘‘kasmā ca upasaṅkamī’’ti pucchā. Ayaṃ kirātiādi yathākkamaṃ tāsaṃ vissajjanaṃ. Vivekavāsaṃ vasitukāmattā appicchatāya ca mā no kassaci…pe… vasiṃsu. Āghātaṃ uppādesi attano icchāvighātanato. Therā bhikkhusaṅghassa niyyādayiṃsu payuttavācāya akatattā therehi ca adāpitattā. Pubbepi…pe… maññeti iminā therānaṃ kohaññe ṭhitabhāvaṃ āsaṅkati avaṇe vaṇaṃ passanto viya, suparisuddhe ādāsatale jallaṃ uṭṭhāpento viya ca.

Aparajjhitvāti bhagavato sammukhā ‘‘pāpabhikkhū jātā’’ti vatvā. Mahāsāvajjadassanatthanti mahāsāvajjabhāvadassanatthaṃ, ayameva vā pāṭho. Māhevanti mā evamāha, mā evaṃ bhaṇi. Saddhāya ayo uppādo saddhāyo, taṃ āvahatīti saddhāyikoti āha ‘‘saddhāya āgamakaro’’ti. Saddhāyikoti vā saddhāya ayitabbo, saddheyyoti attho. Tenāha ‘‘saddhātabbavacano vā’’ti.

Pīḷakā nāma bāhirato paṭṭhāya aṭṭhīni bhindanti, imā pana paṭhamaṃyeva aṭṭhīni bhinditvā uggatā. Tenāha ‘‘aṭṭhīni bhinditvā uggatāhi piḷakāhī’’ti. Taruṇabeluvamattiyoti taruṇabillaphalamattiyo. Visagilitoti khittapaharaṇo . Tañca baḷisaṃ visasamaññā loke. Ārakkhadevatānaṃ saddaṃ sutvāti padaṃ ānetvā sambandho.

Brahmaloketi suddhāvāsaloke. Varākoti anuggahavacanametaṃ. Hīnapariyāyoti keci. Piyasīlāti iminā etasmiṃ atthe niruttinayena pesalāti padasiddhīti dasseti. Kabarakkhīnīti byādhibalena paribhinnavaṇṇatāya kabarabhūtāni akkhīni. Yattakanti bhagavato vacanaṃ aññathā karontena yattakaṃ tayā aparaddhaṃ, tassa pamāṇaṃ natthīti attho. Yasmā anāgāmino nāma pahīnakāmacchandabyāpādā honti, tvañca diṭṭhikāmacchandabyāpādavasena idhāgato, tasmā yāvañca te idaṃ aparaddhanti evamettha attho daṭṭhabbo.

Adiṭṭhippattoti appattadiṭṭhiko. Gilitaviso viya visaṃ gilitvā ṭhito viya. Kuṭhārisadisā mūlapacchindanaṭṭhena. Uttamattheti arahatte. Khīṇāsavoti vadati sunakkhatto viya acelaṃ korakkhattiyaṃ. Yo aggasāvako viya pasaṃsitabbo khīṇāsavo, taṃ ‘‘dussīlo aya’’nti vadati. Vicinātīti ācinoti pasavati. Pasaṃsiyanindā tāva sampannaguṇaparidhaṃsanavasena pavattiyā sāvajjatāya kaṭukavipākā, nindiyappasaṃsā pana kathaṃ tāya samavipākāti? Tattha avijjamānaguṇasamāropanena attano paresañca micchāpaṭipattihetubhāvato pasaṃsiyena tassa samabhāvakaraṇato ca. Lokepi hi asūraṃ sūrena samaṃ karonto gārayho hoti, pageva duppaṭipannaṃ suppaṭipannena samaṃ karontoti.

Sakena dhanenāti attano sāpateyyena. Ayaṃ appamattako aparādho diṭṭhadhammikattā sappatikārattā ca tassa. Ayaṃ mahantataro kali katūpacitassa samparāyikattā appatikārattā ca.

Nirabbudoti gaṇanāviseso esoti āha ‘‘nirabbudagaṇanāyā’’ti, satasahassaṃ nirabbudānanti attho. Yamariyagarahī nirayaṃ upetīti ettha yathāvuttaāyuppamāṇaṃ pākatikavasena ariyūpavādinā vuttanti veditabbaṃ. Aggasāvakānaṃ pana guṇamahantatāya tatopi ativiya mahantataramevāti vadanti.


我来 译这段巴利文：
（相应部注疏1.181）两位名为拘迦利的比丘。为显示此中所指，问"此拘迦利是谁"。为显示经缘起，问"为何趋近"。"此据说"等是对彼等问题的次第回答。因欲住独住及少欲，"愿无人…等"而住。生起嗔恨因违背其愿。长老们交付给比丘僧团，因未说相关言，亦未由长老给与。"先前...等...认为"以此疑虑长老处于诡诈中，如见无疤处有疤，如在清净镜面上现垢。
"冒犯"即于世尊前说"成为恶比丘"。"为显大罪"即为显示大罪性，或此即文句。"莫如是"即莫如是说，莫如是言。信的来处为信源，带来此为"可信"，故说"信的来源"。或"可信"即应以信相信，意为可信。故说"或可信语"。
所谓疮从外起始破骨，但此等首先即破骨而生。故说"由破骨而生之疮"。"如幼Beluva果"即如幼Billa果。"吞毒"即投射。彼钩在世间为毒之名。"闻护卫天神之声"接上此词相连。
"梵世"即净居天界。"可怜"此为怜悯语。有人说为卑贱之词。"喜戒"以此显示以语源法成就"善良"之词。"混浊眼"即因病力变色而成混浊之眼。"如此"即你改变世尊之语所冒犯的量无限之意。因为不还者已断欲贪、嗔恚，而你因邪见欲贪嗔恚而来此，故应如是了知"你如此冒犯"之义。
"未达见"即未得正见。"如吞毒"如吞毒而住。"如斧"因断根本义。"最上义"即阿罗汉果。"说漏尽者"如孙那卡塔说裸行拘罗卡提。对应如上首声闻赞叹的漏尽者，说"此为破戒者"。"积集"即造作、产生。若赞叹应责者虽因破坏完全功德而行而有罪而有恶报，但责叹应赞者如何与此同报？因于此安立无有功德，为自己他人邪行因，及使其与应赞者同等故。如世间使怯者与勇者同等为应呵责，何况使行恶者与行善者同等。
"己财"即自己财产。此为小过失因现世可忏故。此为大过失因积集后世不可忏故。
"尼罗部陀"为数量名，故说"以尼罗部陀数"，意为十万尼罗部陀。"谤圣者入地狱"此中应知如是说寿量对谤圣者依一般而说。但说对上首声闻因功德大故比此更大。


Athakho brahmā sahampatīti ko ayaṃ brahmā, kasmā ca pana bhagavantaṃ upasaṅkamitvā etadavocāti? Ayaṃ kassapassa bhagavato sāsane sahako nāma bhikkhu anāgāmī hutvā suddhāvāsesu uppanno, tattha sahampati brahmāti sañjānanti. So panāhaṃ bhagavantaṃ upasaṅkamitvā ‘‘padumanirayaṃ kittessāmi, tato bhagavā bhikkhūnaṃ ārocessati, athānusandhikusalā bhikkhū tatthāyuppamāṇaṃ pucchissanti, bhagavā ācikkhanto ariyūpavāde ādīnavaṃ pakāsessatī’’ti iminā kāraṇena bhagavantaṃ upasaṅkamitvā etadavoca.

Magadharaṭṭhe saṃvohārato māgadhako pattho, tena. Paccitabbaṭṭhānassāti nirayadukkhena paccitabbappadesassa etaṃ abbudoti nāmaṃ. Vassagaṇanāti ekato paṭṭhāya dasaguṇitaṃ abbudaāyumhi tato aparaṃ vīsatiguṇitaṃ nirabbudādīsu vassagaṇanā veditabbā. Ayañca gaṇanā aparicitānaṃ dukkarāti vuttaṃ ‘‘na taṃ sukaraṃ saṅkhātu’’nti. Keci pana ‘‘tattha tattha paridevanānattena kammakāraṇanānattenapi imāni nāmāni laddhānī’’ti vadanti, apare ‘‘sītanarakā ete’’ti. Sabbatthāti ababādīsu padumapariyosānesu sabbesu nirayesu. Esa nayoti heṭṭhimato uparimassa vīsatiguṇataṃ atidisati. Dasame natthi vattabbaṃ.

Kokālikasuttādivaṇṇanā niṭṭhitā.

Theravaggavaṇṇanā niṭṭhitā.

(10) 5. Upālivaggo

1-4. Kāmabhogīsuttādivaṇṇanā

91-94. Pañcamassa paṭhamādīni uttānatthāni. Catutthe tapanaṃ santapanaṃ kāyassa khedanaṃ tapo, so etassa atthīti tapassī, taṃ tapassiṃ. Yasmā tathābhūto tapanissito, tapo vā tannissito, tasmā āha ‘‘tapanissitaka’’nti. Lūkhaṃ pharusaṃ sādhusammatācāravirahato na pasādanīyaṃ ājīvati vattatīti lūkhājīvī, taṃ lūkhājīviṃ. Upakkosatīti uppaṇḍeti , upahasanavasena paribhāsati. Upavadatīti avaññāpubbakaṃ apavadati. Tenāha ‘‘hīḷeti vambhetī’’ti.

Kāmabhogīsuttādivaṇṇanā niṭṭhitā.

5. Uttiyasuttavaṇṇanā

95. Pañcame paccante bhavaṃ paccantimaṃ. Pākārassa thirabhāvaṃ uddhamuddhaṃ pāpetīti uddhāpaṃ, pākāramūlaṃ. Ādi-saddena pākāradvārabandhaparikhādīnaṃ saṅgaho veditabbo. Paṇḍitadovārikaṭṭhāniyaṃ katvā bhagavā attānaṃ dassesīti dassento ‘‘ekadvāranti kasmā āhā’’ti codanaṃ samuṭṭhāpesi. Yassā paññāya vasena puriso paṇḍitoti vuccati, taṃ paṇḍiccanti āha ‘‘paṇḍiccena samannāgato’’ti. Taṃtaṃitikattabbatāsu chekabhāvo byattabhāvo veyyattiyaṃ. Medhati sammohaṃ hiṃsati vidhamatīti medhā, sā etassa atthīti medhāvī. Ṭhāne ṭhāne uppatti etissā atthīti ṭhānuppattikā, ṭhānaso uppajjanapaññā. Anupariyāyanti etenāti anupariyāyo, so eva pathoti anupariyāyapatho, parito pākārassa anusaṃyāyanamaggo. Pākārabhāgā sandhātabbā etthāti pākārasandhi, pākārassa phullitappadeso. So pana heṭṭhimantena dvinnampi iṭṭhakānaṃ vigamena evaṃ vuccatīti āha ‘‘dvinnaṃ iṭṭhakānaṃ apagataṭṭhāna’’nti. Chinnaṭṭhānanti chinnabhinnappadeso, chiddaṭṭhānaṃ vā. Tañhi vivaranti vuccati.

Uttiyasuttavaṇṇanā niṭṭhitā.

6-8. Kokanudasuttādivaṇṇanā

96-

我来 译这段巴利文：
"尔时娑婆世界主梵天"，此梵天是谁？又为何趋近世尊说此？此人于迦叶佛教法中为名沙诃比丘，证不还果生于净居天，彼处称为娑婆世界主梵天。他想："我趋近世尊，宣说莲华地狱，世尊将告知诸比丘，善于贯通的比丘们将问彼处寿量，世尊说明时将显示诽谤圣者之过患。"因此缘故趋近世尊说此。
摩揭陀国交易用摩揭陀钵他，以此。"受苦处"即以地狱苦受苦之处，此名为阿浮陀。"年数"即从一开始十倍为阿浮陀寿量，此后二十倍为尼罗浮陀等年数应知。此数难为未熟悉者所知，故说"不易计数"。有人说"彼彼因哀号差异、刑罚差异而得此等名"，另有人说"此等为寒地狱"。"一切处"即阿浮陀等至莲花为终的一切地狱。"此法"指后者为前者的二十倍。第十无可说。
《拘迦利经》等注解竟。
长老品注解竟。
(10) 5. 优波离品
1-4. 《欲乐经》等注解
91-94. 第五品第一等义已显明。第四中，烧热、炽热、身体疲惫为苦行，有此为苦行者，彼苦行者。因如是依苦行，或苦行依彼，故说"依苦行者"。粗陋、粗暴，因离善认可行为而不令净信而活命、行动，为粗活命者，彼粗活命者。"轻蔑"即讥讽，以嘲笑方式责骂。"责备"即先轻视后责备。故说"轻视、诽谤"。
《欲乐经》等注解竟。
5. 《郁低迦经》注解
95. 第五中，边地所生为边地。使城墙坚固上升为城基，即城墙基础。以"等"字应知摄取城门、关闭、壕沟等。显示世尊以自己为智者守门人而显示，引起"为何说一门"的质问。由此慧力说人为智者，此为智性，故说"具足智性"。于种种应作事中的善巧性、明白性为聪慧性。破坏、摧毁愚痴为慧，有此为智者。于处处生起为处生，即于处处生起之慧。以此而巡回为巡回，即为道，即巡回道，围绕城墙巡行之道。应连接城墙部分为城墙接合，即城墙裂处。此以下限两砖脱落而如是称，故说"两砖脱落处"。"断处"即断裂破碎处，或孔隙处。此即称为开口。
《郁低迦经》注解竟。
6-8. 《拘那陀经》等注解
96-

98. Chaṭṭhe khandhāpi diṭṭhiṭṭhānaṃ ārammaṇaṭṭhena ‘‘rūpaṃ attato samanupassatī’’tiādivacanato. Avijjāpi diṭṭhiṭṭhānaṃ upanissayādibhāvena pavattanato. Yathāha ‘‘assutavā, bhikkhave, puthujjano ariyānaṃ adassāvī ariyadhammassa akovido’’tiādi (dha. sa. 1007). Phassopi diṭṭhiṭṭhānaṃ. Yathā cāha ‘‘tadapi phassapaccayā (dī. ni. 1.118-130) phussa phussa paṭisaṃvediyantī’’ti (dī. ni. 1.144) ca. Saññāpi diṭṭhiṭṭhānaṃ. Vuttañhetaṃ ‘‘saññānidānā hi papañcasaṅkhā (su. ni. 880; mahāni. 109), pathavito saññatvā’’ti (ma. ni. 1.2) ca ādi. Vitakkopi diṭṭhiṭṭhānaṃ. Vuttampi cetaṃ ‘‘takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti (su. ni. 892; mahāni. 121), ‘‘takkī hoti vīmaṃsī’’ti (dī. ni. 1.34) ca ādi. Ayonisomanasikāropi diṭṭhiṭṭhānaṃ. Tenāha bhagavā – ‘‘tassevaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati, atthi me attāti tassa saccato thetato diṭṭhi uppajjatī’’tiādi (ma. ni. 1.19).

Yā diṭṭhīti idāni vuccamānānaṃ aṭṭhārasannaṃ padānaṃ sādhāraṇaṃ mūlapadaṃ. Diṭṭhiyeva diṭṭhigataṃ gūthagataṃ viya, diṭṭhīsu vā gataṃ idaṃ dassanaṃ dvāsaṭṭhidiṭṭhīsu antogadhattātipi diṭṭhigataṃ, diṭṭhiyā vā gataṃ diṭṭhigataṃ. Idañhi ‘‘atthi me attā’’tiādi diṭṭhiyā gamanamattameva , natthettha attā vā nicco vā kocīti vuttaṃ hoti. Sā cāyaṃ diṭṭhi dunniggamanaṭṭhena gahanaṃ. Duratikkamaṭṭhena sappaṭibhayaṭṭhena ca kantāro dubbhikkhakantāravāḷakantārādayo viya. Sammādiṭṭhiyā vinivijjhanaṭṭhena, vilomanaṭṭhena vā visūkaṃ. Kadāci sassatassa, kadāci ucchedassa vā gahaṇato virūpaṃ phanditanti vipphanditaṃ. Bandhanaṭṭhena saṃyojanaṃ. Diṭṭhiyeva anto tudanaṭṭhena dunnīharaṇīyaṭṭhena ca sallanti diṭṭhisallaṃ. Diṭṭhiyeva pīḷākaraṇaṭṭhena sambādhoti diṭṭhisambādho. Diṭṭhiyeva mokkhāvaraṇaṭṭhena palibodhoti diṭṭhipalibodho. Diṭṭhiyeva dummocanīyaṭṭhena bandhananti diṭṭhibandhanaṃ. Diṭṭhiyeva duruttaraṇaṭṭhena papātoti diṭṭhipapāto. Diṭṭhiyeva thāmagataṭṭhena anusayoti diṭṭhānusayo. Diṭṭhiyeva attānaṃ santāpetīti diṭṭhisantāpo. Diṭṭhiyeva attānaṃ anudahatīti diṭṭhipariḷāho. Diṭṭhiyeva kilesakāyaṃ ganthetīti diṭṭhigantho. Diṭṭhiyeva bhusaṃ ādiyatīti diṭṭhupādānaṃ. Diṭṭhiyeva ‘‘sacca’’ntiādivasena abhinivisatīti diṭṭhābhiniveso. Diṭṭhiyeva ‘‘idaṃ para’’nti āmasati, parato vā āmasatīti diṭṭhiparāmāso, samuṭṭhāti etenāti samuṭṭhānaṃ, kāraṇaṃ. Samuṭṭhānassa bhāvo samuṭṭhānaṭṭho, tena samuṭṭhānaṭṭhena, kāraṇabhāvenāti attho. Sattamaṭṭhamesu natthi vattabbaṃ.

Kokanudasuttādivaṇṇanā niṭṭhitā.

9-10. Upālisuttādivaṇṇanā

99-

我来翻译这段巴利文：
第六中，蕴亦为见处，因所缘义，如说"观色为我"等。无明亦为见处，因以亲依等方式生起。如说"诸比丘，无闻凡夫不见诸圣，不知圣法"等（法集论1007）。触亦为见处。如说"此亦以触为缘"（长部1.118-130），及"触已触已而感受"（长部1.144）。想亦为见处。因说"戏论想实从想生"（经集880；大义释109），及"从地想"（中部1.2）等。寻亦为见处。亦说"于诸见构思寻，说真妄二法"（经集892；大义释121），及"为思惟者、推度者"（长部1.34）等。不如理作意亦为见处。故世尊说："如是不如理作意时，生起六见之一，'我有我'之见生起为真实、确定"等（中部1.19）。
"彼见"为今将说的十八句之共同根本句。见即见趣如粪趣，或于诸见趣入此见因摄入六十二见为见趣，或见之趣为见趣。此"我有我"等仅为见之趋向，无有我或常等任何，是故说。此见因难出义为丛林。因难度过义、可怖义为旷野，如饥荒旷野、猛兽旷野等。因正见贯通义或违背义为戏论。因时取常、时取断而取故为种种动。因束缚义为结。见因内刺义、难拔义为见箭。见因作苦恼义为见障碍。见因障碍解脱义为见碍。见因难解义为见缚。见因难度义为见断崖。见因坚固义为见随眠。见因自烧恼为见烧恼。见因自烧灼为见热恼。见因系缚烦恼身为见结。见因强取为见取。见因"此为真实"等方式执着为见执着。见触"此为他"，或从他触为见取着，由此生起为生起，即因。生起之性为生起义，以生起义，即以因性之义。第七第八无可说。
《拘那陀经》等注解竟。
9-10. 《优波离经》等注解
99-

100. Navame ajjhogāhetvā adhippetamatthaṃ sambhavituṃ sādhetuṃ dukkhāni durabhisambhavāni. Aṭṭhakathāyaṃ pana tattha nivāsoyeva dukkhoti dassetuṃ ‘‘sambhavituṃ dukkhāni dussahānī’’ti vuttaṃ. Araññavanapatthānīti araññalakkhaṇappattāni vanasaṇḍāni. Vanapatthasaddo hi saṇḍabhūte rukkhasamūhepi vattatīti araññaggahaṇaṃ. Pavivekanti pakārato, pakārehi vā vivecanaṃ, rūpādiputhuttārammaṇe pakārato gamanādiiriyāpathappakārehi attano kāyassa vivecanaṃ, gacchatopi tiṭṭhatopi nisajjatopi nipajjatopi ekasseva pavatti. Teneva hi vivecetabbānaṃ vivecanākārassa ca bhedato bahuvidhattā te ekattena gahetvā ‘‘paviveka’’nti ekavacanena vuttaṃ. Dukkaraṃ pavivekanti vā pavivekaṃ kattuṃ na sukhanti attho. Ekībhāveti ekattabhāve. Dvayaṃdvayārāmoti dvinnaṃ dvinnaṃ bhāvābhirato. Haranti viyāti saṃharanti viya vighātuppādanena. Tenāha ‘‘ghasanti viyā’’ti. Bhayasantāsuppādanena khādituṃ āgatā yakkharakkhasapisācādayo viyāti adhippāyo. Īdisassāti aladdhasamādhino. Tiṇapaṇṇamigādisaddehīti vāteritānaṃ tiṇapaṇṇādīnaṃ migapakkhiādīnañca bhīsanakehi bheravehi saddehi. Vividhehi ca aññehi khāṇuādīhi yakkhādiākārehi upaṭṭhitehi bhīsanakehi. Ghaṭena kīḷā ghaṭikāti eke. Dasamaṃ uttānameva.

Upālisuttādivaṇṇanā niṭṭhitā.

Upālivaggavaṇṇanā niṭṭhitā.

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

3. Tatiyapaṇṇāsakaṃ

(11) 1. Samaṇasaññāvaggo

1-12. Samaṇasaññāsuttādivaṇṇanā

101-112. Tatiyassa paṭhamādīni uttānāni. Chaṭṭhe nijjarakāraṇānīti pajahanakāraṇāni. Imasmiṃ maggo kathīyatīti katvā ‘‘ayaṃ heṭṭhā…pe… puna gahitā’’ti vuttaṃ. Kiñcāpi nijjiṇṇā micchādiṭṭhīti ānetvā sambandhitabbaṃ. Yathā micchādiṭṭhi vipassanāya nijjiṇṇāpi na samucchinnāti samucchedappahānadassanatthaṃ puna gahitā, evaṃ micchāsaṅkappādayopi vipassanāya pahīnāpi asamucchinnatāya idha puna gahitāti ayamattho ‘‘micchāsaṅkappassā’’tiādīsu sabbapadesu vattabboti dasseti ‘‘evaṃ sabbapadesu yojetabbo’’ti iminā. Ettha cāti ‘‘sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchantī’’ti etasmiṃ pāḷipade. Ettha ca samucchedavasena ca paṭippassaddhivasena ca paṭipakkhadhammānaṃ sammadeva vimuccanaṃ sammāvimutti. Tappaccayā ca maggaphalesu aṭṭha indriyāni bhāvanāpāripūriṃ upagacchantīti maggasampayuttānipi saddhādīni indriyāni uddhaṭāni. Maggavasena hi phalesu bhāvanāpāripūrī nāmāti. Abhinandanaṭṭhenāti ativiya sinehanaṭṭhena. Idañhi somanassindriyaṃ ukkaṃsagatasātasabhāvato sampayuttadhamme sinehantaṃ tementaṃ viya pavattati. Pavattasantatiādhipateyyaṭṭhenāti vipākasantānassa jīvane adhipatibhāvena. Evantiādi vuttasseva atthassa nigamanaṃ. Sattamādīni uttānatthāni.

Samaṇasaññāsuttādivaṇṇanā niṭṭhitā.

Samaṇasaññāvaggavaṇṇanā niṭṭhitā.

(12) 2. Paccorohaṇivaggo

1-4. Paṭhamaadhammasuttādivaṇṇanā

113-

我来翻译这段巴利文：
第九中，深入意趣甚难成就。但在注释中，为显示住处即为苦，故说"成就甚难、难耐"。"阿兰若林野"即具阿兰若相的林丛。因林野字亦用于茂密树丛，故说阿兰若。"远离"即种种、以种种方式远离，于色等种种所缘以行走等种种威仪远离己身，行走、站立、坐、卧皆独自而行。因此由所应远离及远离方式的差异而多种，摄为一故说"远离"为单数。或"难作远离"即远离难作之意。"独处"即一人状态。"乐于双双"即乐于二二之状。"似夺去"即以生起恼害似夺去。故说"似噬食"。意为如夜叉、罗刹、鬼等为食而来，以生起怖畏惊惧。"如是者"即未得定者。"以草叶兽等声"即被风吹动的草叶等及兽鸟等可怖、恐怖之声。以种种其他木桩等现为夜叉等形相的可怖。有人说瓶戏为瓶游戏。第十义显明。
《优波离经》等注解竟。
优波离品注解竟。
第二五十经竟。
3. 第三五十经
(11) 1. 沙门想品
1-12. 《沙门想经》等注解
101-112. 第三品第一等义显明。第六"灭尽因"即断除因。因此中说道，故说"此下...等...再取"。应接上"虽已灭尽邪见"。如邪见虽以观慧灭尽但未断绝，为显示断绝断而再取，如是邪思惟等虽以观慧断但未断绝故此中再取，以"如是一切句应配"显示此义应说于"邪思惟"等一切句中。"于此"即于"以正解脱为缘，种种善法达修习圆满"此经句中。此中以断绝及止息方式完全解脱对治法为正解脱。以此为缘，道果中八根达修习圆满，故举出与道相应的信等根。因以道达果中修习圆满之名。"以欢喜义"即以极喜爱义。此乐根因至上乐性，对相应法如湿润般流注。"以转起相续增上义"即以主导果报相续生起义。"如是"等为前说义的结论。第七等义显明。
《沙门想经》等注解竟。
沙门想品注解竟。
(12) 2. 还梵品
1-4. 第一《非法经》等注解
113-

6. Dutiyassa paṭhamadutiyāni uttānatthāni. Tatiye jānaṃ jānātīti sabbaññutaññāṇena jānitabbaṃ sabbaṃ jānāti eva. Na hi padesañāṇe ṭhito jānitabbaṃ sabbaṃ jānāti. Ukkaṭṭhaniddesena hi avisesaggahaṇena ca ‘‘jāna’’nti iminā niravasesaṃ ñeyyajātaṃ pariggayhatīti tabbisayāya jānanakiriyāya sabbaññutaññāṇameva karaṇaṃ bhavituṃ yuttaṃ, pakaraṇavasena ‘‘bhagavā’’ti saddantarasannidhānena ca ayamattho vibhāvetabbo. Passitabbameva passatīti dibbacakkhupaññācakkhudhammacakkhubuddhacakkhusamantacakkhusaṅkhātehi 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 passatiyevāti attho. Cakkhu viya bhūtoti dassanapariṇāyakaṭṭhena cakkhu viya bhūto. Yathā hi cakkhu sattānaṃ dassanatthaṃ pariṇeti sādheti, evaṃ lokassa yāthāvadassanasādhanatopi dassanakiccapariṇāyakaṭṭhena cakkhu viya bhūto, paññācakkhumayattā vā sayambhuñāṇena paññācakkhuṃ bhūto pattoti vā cakkhubhūto.

Ñāṇasabhāvoti viditakaraṇaṭṭhena ñāṇasabhāvo. Aviparītasabhāvaṭṭhena pariyattidhammappavattanato vā hadayena cintetvā vācāya nicchāritadhammamayoti dhammabhūto. Tenāha ‘‘dhammasabhāvo’’ti. Dhammā vā bodhipakkhiyā tehi uppannattā lokassa ca taduppādanato, anaññasādhāraṇaṃ vā dhammaṃ patto adhigatoti dhammabhūto. Seṭṭhaṭṭhena brahmabhūtoti āha ‘‘seṭṭhasabhāvo’’ti. Atha vā brahmā vuccati maggo, tena uppannattā lokassa ca taduppādanato, tañca sayambhuñāṇena pattoti brahmabhūto. Catusaccadhammaṃ vadatīti vattā. Ciraṃ saccappaṭivedhaṃ pavattento vadatīti pavattā. Atthaṃ nīharitvāti dukkhādiatthaṃ tatthāpi pīḷanādiatthaṃ uddharitvā. Paramatthaṃ vā nibbānaṃ pāpayitā ninnetā. Amatādhigamapaṭipattidesanāya amatasacchikiriyaṃ sattesu uppādento amataṃ dadātīti amatassa dātā. Bodhipakkhiyadhammānaṃ tadāyattabhāvato dhammasāmī. Catutthe natthi vattabbaṃ.

Paṭhamaadhammasuttādivaṇṇanā niṭṭhitā.

5-42. Saṅgāravasuttādivaṇṇanā

117-

我来翻译这段巴利文：
第二的第一第二义显明。第三中"知者知"即以一切智智知应知一切。因位于部分智者不能知应知一切。因最胜说示及无差别摄取，此"知"字摄取无余所知类，故对于彼境界的知行作用，唯一切智智为工具是合理的，依文脉及"世尊"等他字邻近，应显此义。"见应见"即以天眼、慧眼、法眼、佛眼、普眼等智眼见应见。或"知者知"即不如其他具颠倒者虽说了知欲色而知，以颠倒而知，世尊不如是。世尊因已断颠倒故知即知，因无见执故见即见之义。"如眼而生"即以见导引义如眼而生。如眼引导众生见，如是因成就世间如实见故，以见作用导引义如眼而生，或因具慧眼故，或以自觉智得慧眼故为眼生。
"智性"即以令知义为智性。以无倒性义，或因转起教法，或由心思维而口说出之法性为法生。故说"法性"。或以觉支法因彼生故及令世间生彼故，或得证无共法故为法生。以最胜义为梵生，故说"最胜性"。或梵说为道，因彼生故及令世间生彼故，以自觉智得彼故为梵生。说四谛法为说者。长时宣说谛证为宣说者。"引出义"即引出苦等义，于彼中亦引出逼迫等义。或引导达至第一义涅槃。以教说证得不死行道令众生生起不死作证为施不死者。以觉分法依彼故为法主。第四无可说。
《第一非法经》等注解竟。
5-42. 《桑伽罗婆经》等注解
117-

154. Pañcame appakāti thokā, na bahū. Athāyaṃ itarā pajāti yā panāyaṃ avasesā pajā sakkāyadiṭṭhitīrameva anudhāvati, ayameva bahutarāti attho. Sammadakkhāteti sammā akkhāte sukathite. Dhammeti tava desanādhamme. Dhammānuvattinoti taṃ dhammaṃ sutvā tadanucchavikaṃ paṭipadaṃ pūretvā maggaphalasacchikaraṇena dhammānuvattino. Maccuno ṭhānabhūtanti kilesamārasaṅkhātassa maccuno nivāsaṭṭhānabhūtaṃ. Suduttaraṃ taritvā pāramessantīti ye janā dhammānuvattino, te etaṃ suduttaraṃ duratikkamaṃ māradheyyaṃ taritvā atikkamitvā nibbānapāraṃ gamissanti.

Kaṇhaṃ dhammaṃ vippahāyāti kāyaduccaritādibhedaṃ akusalaṃ dhammaṃ jahitvā. Sukkaṃ bhāvethāti paṇḍito bhikkhu abhinikkhamanato paṭṭhāya yāva arahattamaggā kāyasucaritādibhedaṃ sukkaṃ dhammaṃ bhāveyya. Okā anokamāgammāti okaṃ vuccati ālayo, anokaṃ vuccati anālayo. Ālayato nikkhamitvā anālayasaṅkhātaṃ nibbānaṃ paṭicca ārabbha.

Tatrābhiratimiccheyyāti yasmiṃ anālayasaṅkhāte viveke nibbāne imehi sattehi durabhiramaṃ, tatrābhiratimiccheyya. Duvidhepi kāmeti vatthukāmakilesakāme. Cittaklesehīti pañcahi nīvaraṇehi attānaṃ pariyodapeyya vodāpeyya, parisodheyyāti attho.

Sambodhiyaṅgesūti sambojjhaṅgesu. Sammā cittaṃ subhāvitanti sammā hetunā nayena cittaṃ suṭṭhu bhāvitaṃ vaḍḍhitaṃ. Jutimantoti ānubhāvavanto, arahattamaggañāṇajutiyā khandhādibhede dhamme jotetvā ṭhitāti attho. Te loke parinibbutāti te imasmiṃ khandhādiloke parinibbutā nāma arahattappattito paṭṭhāya kilesavaṭṭassa khepitattā saupādisesena, carimacittanirodhena khandhavaṭṭassa khepitattā anupādisesena cāti dvīhi parinibbānehi parinibbutā, anupādāno viya padīpo apaṇṇattikabhāvaṃ gatāti attho.

Ito paraṃ yāva tatiyo paṇṇāsako, tāva uttānatthameva.

Saṅgāravasuttādivaṇṇanā niṭṭhitā.

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

4. Catutthapaṇṇāsakaṃ

155-166. Catutthassa paṭhamavaggo uttānatthoyeva.

1-44. Brāhmaṇapaccorohaṇīsuttādivaṇṇanā

167-210. Dutiye ca paṭhamādīni uttānatthāni. Dasame pacchābhūmivāsinoti paccantadesavāsino. Sevālamālikāti pātova udakaṃ orohitvā sevālañceva uppalādīni ca gahetvā attano udakasuddhikabhāvajānanatthañceva ‘‘lokassa ca udakena suddhi hotī’’ti imassa atthassa jānanatthañca mālaṃ katvā pilandhanakā. Udakorohakāti pāto majjhanhe sāyanhe ca udakaorohaṇakā. Tenāha ‘‘sāyatatiyakaṃ udakorohaṇānuyogamanuyuttā’’ti. Ekādasamādīni uttānatthāni. Catutthe paṇṇāsake natthi vattabbaṃ.

Brāhmaṇapaccorohaṇīsuttādivaṇṇanā niṭṭhitā.

Catutthapaṇṇāsakaṃ niṭṭhitaṃ.

(21) 1. Karajakāyavaggo

1-536. Paṭhamanirayasaggasuttādivaṇṇanā

211-

以下是对该段巴利文的完整直译：
第五中"少"者，为稀少，非众多。此外其他众生，凡是剩余众生，追随执着有身见，此为更多之意。"善说"者，正确宣说，善为宣说。"法"者，汝之说法。"随法行"者，听闻彼法后，随顺于彼相应行，以证得道果。成为死亡之住处者，谓为烦恼死亡所称。"渡过甚难而到彼岸"者，凡是随法行者，渡过此甚难逾越之魔境，到达涅槃彼岸。
"舍弃黑法"者，舍弃身恶行等不善法。"修习白法"者，智者比丘自出家始，乃至阿罗汉道，修习身善行等白法。"从住处非住处而来"者，住处谓执著，非住处谓无执著。从执著出离，依止无执著涅槃。
"应希求彼处之欢喜"者，于此无执著涅槃处，众生难以欢乐，应希求彼处之欢喜。"于二种欲"者，于所缘欲与烦恼欲。"以心垢"者，以五盖净化、清洁自身，此为义。
"于菩提分"者，于七觉支。"正确修习心"者，以正确因缘修习心，使心善增长。"具威德"者，具有威力，以阿罗汉道智慧之光照耀蕴等法而住。"彼等于世间般涅槃"者，彼等于此蕴等世间般涅槃，自证得阿罗汉果始，烦恼轮回已被摧毁，有余依涅槃，最后心灭尽，无余依涅槃，如灯无燃料般到达无所表示状态。
此后至第三五十经，义皆显明。
《桑伽罗婆经》等注解竟。
第三五十经竟。
4. 第四五十经
155-166. 第四品第一品义显明。
1-44. 《婆罗门还梵经》等注解
167-210. 第二品第一等义显明。第十"边地居民"者，边远地区居民。"藻花鬘"者，早晨下水，取藻类及莲花等，为知晓自身水净，及"世间以水得净"此义，制作花鬘。"下水者"者，早晨、正午、傍晚下水。故说"专注于三时下水"。第十一等义显明。第四五十经无可说。
《婆罗门还梵经》等注解竟。
第四五十经竟。
(21) 1. 生业品
1-536. 第一《地狱天界经》等注解
211-

746. Pañcamassa paṭhamādīni uttānatthāni. Navame yasmiṃ santāne kāmāvacarakammaṃ mahaggatakammañca katūpacitaṃ vipākadāne laddhāvasaraṃ hutvā ṭhitaṃ, tesu kāmāvacarakammaṃ itaraṃ nīharitvā sayaṃ tattha ṭhatvā attano vipākaṃ dātuṃ na sakkoti, mahaggatakammameva pana itaraṃ paṭibāhitvā attano vipākaṃ dātuṃ sakkoti garubhāvato. Tenāha ‘‘taṃ mahogho parittaṃ udakaṃ viyā’’tiādi. Ito paraṃ sabbattha uttānameva.

Paṭhamanirayasaggasuttādivaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Dasakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Ekādasakanipāta-ṭīkā

1. Nissayavaggo

1-10. Kimatthiyasuttādivaṇṇanā

1-10. Ekādasakanipātassa paṭhamādīni uttānatthāneva. Dasame janitasminti kammakilesehi nibbatte, jane etasminti vā janetasmiṃ, manussesūti attho. Tenāha ‘‘ye gottapaṭisārino’’ti. Janitasmiṃ-saddo eva vā i-kārassa e-kāraṃ katvā ‘‘janetasmi’’nti vutto. Janitasminti ca janasminti attho veditabbo. Janitasminti sāmaññaggahaṇepi yattha catuvaṇṇasamaññā, tattheva manussaloke. Khattiyo seṭṭhoti ayaṃ lokasamaññāpi manussalokeyeva, na devakāye brahmakāye vāti dassetuṃ ‘‘ye gottapaṭisārino’’ti vuttaṃ. Paṭisarantīti ‘‘ahaṃ gotamo, ahaṃ kassapo’’ti paṭi paṭi attano gottaṃ anussaranti paṭijānanti vāti attho.

Kimatthiyasuttādivaṇṇanā niṭṭhitā.

Nissayavaggavaṇṇanā niṭṭhitā.

2. Anussativaggo

1-4. Paṭhamamahānāmasuttādivaṇṇanā

11-14. Dutiyassa paṭhamādīni uttānatthāni. Tatiye kabaḷīkārāhārabhakkhānanti kabaḷīkārāhārūpajīvīnaṃ. Ko pana devānaṃ āhāro, kā āhāravelāti? Sabbesampi kāmāvacaradevānaṃ sudhā āhāro. Sā heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamā hoti, taṃ yathāsakaṃ divasavaseneva divase divase bhuñjanti. Keci pana ‘‘biḷārapadappamāṇaṃ sudhāhāraṃ bhuñjanti, so jivhāya ṭhapitamatto yāva kesagganakhaggā kāyaṃ pharati, tesaṃyeva divasavasena satta divase yāpanasamattho hotī’’ti vadanti. Asamayavimuttiyā vimuttoti maggavimokkhena vimutto. Aṭṭhannañhi samāpattīnaṃ samāpajjanassa samayopi atthi tassa asamayopi, maggavimokkhena pana vimuccanassa samayo vā asamayo vā natthi. Yassa saddhā balavatī, vipassanā ca āraddhā, tassa gacchantassa tiṭṭhantassa nisīdantassa nipajjantassa khādantassa bhuñjantassa ca maggaphalappaṭivedho nāma na hotīti na vattabbaṃ. Iti maggavimokkhena vimuccantassa samayo vā asamayo vā natthīti maggavimokkho asamayavimutti nāma. Catutthe natthi vattabbaṃ.

Paṭhamamahānāmasuttādivaṇṇanā niṭṭhitā.

5. Mettāsuttavaṇṇanā



以下是对该段巴利文的完整直译：
第五品第一等义显明。第九中，于某众生中，欲界业与色界业已作积集，于果报给予机会而住立，于此欲界业不能自身住立给予自身果报，唯色界业能驱除其他，自身给予果报，因其严重性。故说"如大洪水与少水"等。此后处处义显明。
《第一地狱天界经》等注解竟。
如是《满愿注释》增支部注释
十集注释无义不显明。
敬礼彼世尊、阿罗汉、正等正觉者。
增支部
十一集注疏
1. 依止品
1-10. 《何所为经》等注解
1-10. 十一集第一等义显明。第十中"生者"者，由业烦恼所生，或生者，于人中是其义。故说"有姓氏忆念者"。"生者"字音或转换为"生者"。"生者"及"生"之义应了知。"生者"之总称，于四姓总称处，即人间。刹帝利为最胜，此世间总称亦在人间，非天界梵界，故说"有姓氏忆念者"。"忆念"者，"我是瞿昙，我是迦叶"，一再忆念自身姓氏，或一再承认是其义。
《何所为经》等注解竟。
依止品注解竟。
2. 忆念品
1-4. 第一《大名经》等注解
11-14. 第二品第一等义显明。第三中"食团食者"，以食团为生者。诸天之食为何？食时为何？一切欲界天之食为甘露。此甘露于下者愈下，于上者愈精细，随其所应于日日食用。有人说："食用如猫爪大小之甘露，置于舌上，从头发尖至指甲头周遍身体，仅能维持七日。"
"非时解脱"者，以道解脱解脱。八种定入定之时亦有，亦有非时，然道解脱之人无论时与非时。凡信根强盛，止观已起，其行、住、坐、卧、嚼、食之时，不应说无道果证悟。如是道解脱之人无论时与非时，故名道解脱为非时解脱。第四无可说。
《第一大名经》等注解竟。
5. 慈经注解

15. Pañcame sesajanāti mettāya cetovimuttiyā alābhino. Samparivattamānāti dakkhiṇeneva passena asayitvā sabbaso parivattamānā. Kākacchamānāti ghurughurupassāsavasena vissaraṃ karontā. Sukhaṃ supatīti ettha duvidhā supanā sayane piṭṭhippasāraṇalakkhaṇā kiriyāmayacittehi avokiṇṇabhavaṅgappavattilakkhaṇā ca. Tatthāyaṃ ubhayatthāpi sukhameva supati. Yasmā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, niddokkamanepi jhānaṃ samāpanno viya hoti. Tenāha ‘‘evaṃ asupitvā’’tiādi.

Niddākāle sukhaṃ alabhitvā dukkhena suttattā eva paṭibujjhanakāle sarīrakhedena nitthunanaṃ vijambhanaṃ ito cito ca viparivattanañca hotīti āha ‘‘nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhantī’’ti. Ayaṃ pana sukhena suttattā sarīrakhedābhāvato nitthunanādivirahitova paṭibujjhati. Tena vuttaṃ ‘‘evaṃ appaṭibujjhitvā’’tiādi. Sukhappaṭibodho ca sarīravikārābhāvenāti āha ‘‘sukhaṃ nibbikāra’’nti.

Bhaddakameva supinaṃ passatīti idaṃ anubhūtapubbavasena devatūpasaṃhāravasena cassa bhaddakameva supinaṃ hoti, na pāpakanti katvā vuttaṃ. Tenāha ‘‘cetiyaṃ vandanto viyā’’tiādi. Dhātukkhobhahetukampi cassa bahulaṃ bhaddakameva siyā yebhuyyena cittajarūpānuguṇatāya utuāhārajarūpānaṃ.

Ureāmukkamuttāhāro viyāti gīvāya bandhitvā ure lambitamuttāhāro viyāti kehici taṃ ekāvalivasena vuttaṃ siyā, anekaratanāvalisamūhabhūto pana muttāhāro aṃsappadesato paṭṭhāya yāva kaṭippadesassa heṭṭhābhāgā palambanto ure āmukkoyeva nāma hoti.

Visākhatthero viyāti (visuddhi. 1.258) so kira pāṭaliputte kuṭumbiyo ahosi. So tattheva vasamāno assosi ‘‘tambapaṇṇidīpo kira cetiyamālālaṅkato kāsāvapajjoto, icchiticchitaṭṭhāneyevettha sakkā nisīdituṃ vā nipajjituṃ vā, utusappāyaṃ senāsanasappāyaṃ puggalasappāyaṃ dhammassavanasappāyanti sabbamettha sulabha’’nti. So attano bhogakkhandhaṃ puttadārassa niyyātetvā dussante baddhena ekakahāpaṇeneva gharā nikkhamitvā samuddatīre nāvaṃ udikkhamāno ekaṃ māsaṃ vasi. So vohārakusalatāya imasmiṃ ṭhāne bhaṇḍaṃ kiṇitvā asukasmiṃ vikkiṇanto dhammikāya vaṇijjāya tenevantaramāsena sahassaṃ abhisaṃhari. Iti anupubbena mahāvihāraṃ gantvā pabbajjaṃ yācati. So pabbājanatthāya sīmaṃ nīto taṃ sahassatthavikaṃ ovaṭṭikantarena bhūmiyaṃ pātesi. ‘‘Kimeta’’nti ca vutte ‘‘kahāpaṇasahassaṃ, bhante’’ti vatvā, ‘‘upāsaka, pabbajitakālato paṭṭhāya na sakkā vicāretuṃ, idāneva naṃ vicārehī’’ti vutte ‘‘visākhassa pabbajjaṭṭhānaṃ āgatā mā rittahatthā gamiṃsū’’ti muñcitvā sīmāmāḷake vikkiritvā pabbajitvā upasampanno. So pañcavasso hutvā dvemātikā paguṇā katvā attano sappāyaṃ kammaṭṭhānaṃ gahetvā ekekasmiṃ vihāre cattāro cattāro māse samapavattavāsaṃ vasamāno cari. Evaṃ caramāno –

‘‘Vanantare ṭhito thero, visākho gajjamānako;

Attano guṇamesanto, imamatthaṃ abhāsatha.

‘‘Yāvatā upasampanno, yāvatā idha māgato;

Etthantare khalitaṃ natthi, aho lābho te mārisā’’ti. (visuddhi. 

以下是对该段巴利文的完整直译：
第五中"余众生"者，未获得慈心解脱者。"周转"者，唯右侧卧，全然周转。"喘息"者，以沉重喘息声发出声响。"安乐入睡"者，此有两种入睡：一为躺卧背部伸展之动作，二为未被杂染的有分流中之心理动作。于此两种情况，皆为安乐入睡。以缓慢躺下，调和肢体，以可意之态入睡，如入禅定时般。故说"如此未眠"等。
未获得睡眠时之安乐，因痛苦而睡，故醒时因身体疲惫而呻吟、伸展、左右翻动。此人因安乐入睡，身体无疲惫，故无呻吟等，直接醒来。故说"呻吟、伸展、周转、痛苦醒来"。此人因安乐入睡，身体无疲惫，故无呻吟等，直接醒来。故说"如此未醒"等。安乐醒来，因身体无异常。故说"安乐无异"。
"见最吉祥之梦"者，此乃依已经历之经验，及天众之加持，必定见吉祥之梦，非恶梦。故说"如礼拜圣迹"等。因身体界动摇之缘故，多为吉祥，因顺应心与色法，顺应季节与饮食之色法。
"如悬于胸前之珍珠"者，有人说系于颈部悬于胸前之珍珠。实则珍珠串多为数十、数百珠，从肩部开始悬至腰部下方，实为悬于胸前。
《毗沙卡长老》如是：他曾是波吒厘子城（今印度比哈尔邦巴特那）之居家人。住于彼处，听闻："锡兰岛（斯里兰卡）圣迹庄严，穿袈裟如明灯，可于所欲处坐卧，季节适宜、处所适宜、个人适宜、闻法适宜，一切皆易得。"遂将自身财产转给子女，仅携一铜钱离家，于海边等待船只，住一月。以交易技巧，于此处购买货物，于彼处贩卖，以正直贸易，一个月内赚得一千。如此逐渐前往大寺（斯里兰卡阿努拉达普拉），求出家。被引至界限，将其千金财物置于缝隙中落地。被问何事，答："一千铜钱。"被告："自出家时起不可计较，现在方可计较。"遂散财于界场，出家受具足戒。成为五岁比丘，精通两部母语，取适合自身之修行法门，于各寺连续四个月住持。如是行走时——
"长老站于林间，毗沙卡发出声响；
自叹德行，说此义：
'自受具足戒，来此处；
此间无过失，啊！汝获得大利'。"<.Assistant>

1.258);

So cittalapabbatavihāraṃ gacchanto dvedhāpathaṃ patvā ‘‘ayaṃ nu kho maggo, udāhu aya’’nti cintayanto aṭṭhāsi. Athassa pabbate adhivatthā devatā hatthaṃ pasāretvā ‘‘eso maggo’’ti dasseti. So cittalapabbatavihāraṃ gantvā tattha cattāro māse vasitvā ‘‘paccūse gamissāmī’’ti cintetvā nipajji. Caṅkamasīse maṇilarukkhe adhivatthā devatā sopānaphalake nisīditvā parodi. Thero ‘‘ko eso’’ti āha. Ahaṃ, bhante, maṇiliyāti. Kissa rodasīti? Tumhākaṃ gamanaṃ paṭiccāti. Mayi idha vasante tumhākaṃ ko guṇoti? Tumhesu, bhante, idha vasantesu amanussā aññamaññaṃ mettaṃ paṭilabhanti, te dāni tumhesu gatesu kalahaṃ karissanti, duṭṭhullampi kathayissantīti. Thero ‘‘sace mayi idha vasante tumhākaṃ phāsuvihāro hoti, sundara’’nti vatvā aññepi cattāro māse tattheva vasitvā puna tatheva gamanacittaṃ uppādesi. Devatāpi puna tatheva parodi. Eteneva upāyena thero tattheva vasitvā tattheva parinibbāyīti. Evaṃ dhamattāvihārī bhikkhu amanussānaṃ piyo hoti.

Balavapiyacittatāyāti iminā balavapiyacittatāmattenapi satthaṃ na kamati, pageva mettāya cetovimuttiyāti dasseti. Khippameva cittaṃ samādhiyati, kenaci paripanthena parihīnajjhānassa byāpādassa dūrasamussāritabhāvato khippameva samādhiyati, ‘‘āsavānaṃ khayāyā’’ti keci. Sesaṃ suviññeyyameva. Ettha ca kiñcāpi ito aññakammaṭṭhānavasena adhigatajjhānānampi sukhasupanādayo ānisaṃsā labbhanti. Yathāha –

‘‘Sukhaṃ supanti munayo, ajjhattaṃ susamāhitā;

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā’’ti. (visuddhi. mahāṭī. 1.258); Ca ādi –

Tathāpime ānisaṃsā brahmavihāralābhino anavasesā labbhanti byāpādādīnaṃ ujuvipaccanīkabhāvato brahmavihārānaṃ. Tenevāha ‘‘nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettācetovimuttī’’tiādi (dī. ni. 3.326; a. ni. 6.13). Byāpādādivasena ca sattānaṃ dukkhasupanādayoti tappaṭipakkhabhūtesu brahmavihāresu siddhesu sukhasupanādayo hatthagatā eva hontīti.

Mettāsuttavaṇṇanā niṭṭhitā.

6. Aṭṭhakanāgarasuttavaṇṇanā



我来翻译这段巴利文：
（清净道论1.258）；
他前往质多罗山寺，到达岔路口时，思虑"这是路，还是那是路"而站立。于是山中居住的天神伸手指示"这是路"。他到达质多罗山寺后，住四个月，思考"黎明时分将离去"而躺下。在经行道头摩尼罗树中居住的天神坐在阶梯板上哭泣。长老问"是谁"？"尊者，我是摩尼罗。""为何哭泣？""因为您要离去。""我住在这里对你们有何好处？""尊者，您住在这里时，非人彼此获得慈爱，现在您离去后，他们将争吵，说粗恶语。"长老说："如果我住在这里对你们生活安乐，很好。"又住四个月，再次生起离去之心。天神又如是哭泣。以此方便，长老住在那里，在那里般涅槃。如是法住比丘为非人所喜爱。
"以强力可爱心"者，以此显示仅以强力可爱心刀也不能伤害，何况慈心解脱。"心迅速得定"者，因远离了障碍、失禅那、嗔恚，所以迅速得定。有人说"为诸漏尽"。余义易解。此中虽从其他业处所得禅那也获得安乐入睡等功德。如说：
"牟尼内心善定故，安乐入睡；
瞿昙弟子常明觉，善醒而起"。（清净道论大疏1.258）；等-
如是这些功德梵住获得者皆无余获得，因梵住与嗔恚等正相对。故说："友，此慈心解脱是嗔恚的出离"等（长部3.326；增支部6.13）。因嗔恚等众生有苦入睡等，故于对治的梵住成就时，安乐入睡等必定获得。
慈经注解竟。
6. 八城人经注解

16. Chaṭṭhe beluvagāmaketi vesāliyā dakkhiṇapasse avidūre beluvagāmako nāma atthi, taṃ gocaragāmaṃ katvāti attho. Sārappattakulagaṇanāyāti mahāsāramahappattakulagaṇanāya. Dasame ṭhāneti aññe aññeti dasagaṇanaṭṭhāne. Aṭṭhakanagare jāto bhavoti aṭṭhakanāgaro. Kukkuṭārāmoti pāṭaliputte kukkuṭārāmo, na kosambiyaṃ.

Pakatatthappaṭiniddeso ta-saddoti tassa ‘‘bhagavatā’’tiādīhi padehi samānādhikaraṇabhāvena vuttassa yena abhisambuddhabhāvena bhagavā pakato adhigato supākaṭo ca, taṃ abhisambuddhabhāvaṃ saddhiṃ āgamanīyapaṭipadāya atthabhāveneva dassento ‘‘yo so…pe… abhisambuddho’’ti āha. Satipi ñāṇadassanasaddānaṃ idha paññāvevacanabhāve tena tena visesena nesaṃ visayavisese pavattidassanatthaṃ asādhāraṇañāṇavisesavasena, vijjāttayavasena, vijjābhiññānāvaraṇavasena, sabbaññutaññāṇamaṃsacakkhuvasena paṭivedhadesanāñāṇavasena ca tadatthaṃ yojetvā dassento ‘‘tesaṃ tesa’’ntiādimāha. Tattha āsayānusayaṃ jānatā āsayānusayañāṇena, sabbañeyyadhammaṃ passatā sabbaññutānāvaraṇañāṇehi. Pubbenivāsādīhīti pubbenivāsāsavakkhayañāṇehi. Paṭivedhapaññāyāti ariyamaggapaññāya. Desanāpaññāya passatāti desetabbadhammānaṃ desetabbappakāraṃ bodhaneyyapuggalānañca āsayānusayacaritādhimuttiādibhedaṃ dhammaṃ desanāpaññāya yāthāvato passatā. Arīnanti kilesārīnaṃ, pañcavidhamārānaṃ vā sāsanassa vā paccatthikānaṃ aññatitthiyānaṃ. Tesaṃ pana hananaṃ pāṭihāriyehi abhibhavanaṃ appaṭibhānatākaraṇaṃ ajjhupekkhaṇañca. Kesivinayasuttañcettha nidassanaṃ. Tathā ṭhānāṭṭhānādīni jānatā. Yathākammūpage satte passatā. Savāsanānamāsavānaṃ khīṇattā arahatā. Abhiññeyyādibhede dhamme abhiññeyyādito aviparītāvabodhato sammāsambuddhena.

Atha vā tīsu kālesu appaṭihatañāṇatāya jānatā. Kāyakammādivasena tiṇṇampi kammānaṃ ñāṇānuparivattito nisammakāritāya passatā. Davādīnampi abhāvasādhikāya pahānasampadāya arahatā. Chandādīnaṃ ahānihetubhūtāya akkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhenāti evaṃ dasabalaaṭṭhārasaāveṇikabuddhadhammavasenapi yojanā kātabbā.

Abhisaṅkhatanti attano paccayehi abhisammukhabhāvena samecca sambhuyya kataṃ. Svāssa katabhāvo uppādanena veditabbo, na uppannassa paṭisaṅkharaṇenāti āha ‘‘uppādita’’nti. Te cassa paccayā cetanāpadhānāti dassetuṃ pāḷiyaṃ ‘‘abhisaṅkhataṃ abhisañcetayita’’nti vuttanti ‘‘cetayitaṃ kappayita’’nti atthamāha. Abhisaṅkhataṃ abhisañcetayitanti ca jhānassa pātubhāvadassanamukhena viddhaṃsanabhāvaṃ ulliṅgeti. Yañhi ahutvā sambhavati, taṃ hutvā paṭiveti. Tenāha pāḷiyaṃ ‘‘yaṃ kho panā’’tiādi. Samathavipassanādhamme ṭhitoti ettha samathadhamme ṭhitattā samāhito vipassanaṃ paṭṭhapetvā aniccānupassanādīhi niccasaññādayo pajahanto anukkamena taṃ anulomañāṇaṃ pāpetā hutvā vipassannādhamme ṭhito. Samathavipassanāsaṅkhātesu dhammesu rañjanaṭṭhena rāgo. Nandanaṭṭhena nandī. Tattha sukhumā apekkhā vuttā. Yā nikantīti vuccati.


我来翻译这段巴利文：
第六中"贝卢瓦村"者，毗舍离(现尼泊尔)南方不远有名贝卢瓦村，以此为乞食村之义。"根据具实质家庭计数"者，根据具大实质大富家庭计数。第十"处"者，在十数处其他其他。"八城人"者，生于八城。"鸡园"者，波吒厘子城(今印度比哈尔邦巴特那)的鸡园，非憍赊弥城。
"ta-音为表达已知义"者，与"世尊"等词同格，以成正觉性为世尊所知、所证、极明，故显示彼正觉性及所趋行道为义，说"彼...等...正觉"。虽然智见二字在此为慧的同义词，为显示彼等于各别境界转起，依不共智别、三明、明与神通、遍智与肉眼、证悟与说法智等配解其义，故说"彼等"等。其中以随眠性向智知随眠性向，以一切知无碍智见一切所知法。"以宿住等"者，以宿住、漏尽智。"以证悟慧"者，以圣道慧。"以说法慧见"者，以说法慧如实见应说之法的说法方式及所化有情的随眠性向、品行、胜解等差别。"敌"者，烦恼敌，或五魔，或教法的对立外道。彼等的降伏为以神变胜伏、令无反驳、舍置。《调马经》为此之例。如是以知处非处等。以见如业所生有情。以漏尽而成阿罗汉。以正等觉对无倒通达应证等差别法。
或以于三时智无碍故知。以身业等三业智随转故审慎而见。以断除贪等成就故为阿罗汉。以欲等无减因的不尽辩才成就一切知故为正等觉。如是亦应依十力、十八不共佛法配解。
"所造作"者，由自因缘现前和合而作。此作性应由生起了知，非已生的修复，故说"令生起"。为显示其因缘以思为主，经中说"所造作、所思"，故说义为"所思、所作"。"所造作、所思"亦以显示禅那生起而暗示坏灭性。凡非有而有者，有已还灭。故经说"凡..."等。"住立于止观法"者，此中因住立止法故得定，开始观察，以无常随观等断除常想等，次第达彼随顺智而住立观法。于止观所说之法中，以染著义为贪。以喜乐义为喜。于彼说微细期待，称为欲求。


Evaṃ santeti evaṃ yathārutavaseneva imassa suttapadassa atthe gahetabbe sati. Samathavipassanāsu chandarāgo kattabboti anāgāmiphalaṃ anibbattetvā tadatthāya samathavipassanāpi anibbattetvā kevalaṃ tattha chandarāgo kattabbo bhavissati. Kasmā? Tesu samathavipassanāsaṅkhātesu dhammesu chandarāgamattena anāgāminā laddhabbassa aladdhaanāgāmiphalenapi laddhabbattā. Tathā sati tena anāgāmiphalampi laddhabbameva hoti. Tenāha ‘‘anāgāmiphalaṃ paṭiladdhaṃ bhavissatī’’ti. Sabhāvato rasitabbattā aviparīto attho eva attharaso.

Aññāpi kāci sugatiyoti vinipātike sandhāyāha. Aññāpi kāci duggatiyoti asurakāyamāha.

Appaṃ yācitena bahuṃ dentena uḷārapurisena viya ekaṃ dhammaṃ pucchitena ‘‘ayampi ekadhammo’’ti kathitattā ekādasapi dhammā pucchāvasena ekadhammo nāma jāto paccekaṃ vākyaparisamāpanañāyena. Pucchāvasenāti ‘‘atthi nu kho, bhante ānanda, tena…pe… sammāsambuddhena ekadhammo sammadakkhāto’’ti evaṃ pavattapucchāvasena. Amatuppattiatthenāti amatabhāvassa uppattihetutāya, sabbānipi kammaṭṭhānāni ekarasāpi amatādhigamassa paṭipattiyāti attho. Evamettha aggaphalabhūmi anāgāmiphalabhūmīti dveva bhūmiyo sarūpato āgatā, nānantariyatāya pana heṭṭhimāpi dve bhūmiyo atthato āgatā evāti daṭṭhabbāti. Pañca satāni aggho etassāti pañcasataṃ. Sesamettha uttānameva.

Aṭṭhakanāgarasuttavaṇṇanā niṭṭhitā.

7. Gopālasuttavaṇṇanā



我来翻译这段巴利文：
"如是时"者，如是当依此经文字面义理解时。止观中应作贪欲者，不生起阿那含果，亦不为彼义生起止观，仅于彼中应作贪欲。为何？因于彼止观所说诸法中，仅以贪欲即得阿那含所应得，未得阿那含果者亦应得。如是时，彼亦应得阿那含果。故说"将得阿那含果"。因本性可味故，无倒义即是义味。
"其他任何善趣"者，说恶趣众生。"其他任何恶趣"者，说阿修罗众。
如求少而与多的高贵人，问一法而说"此亦一法"，故十一法以问方式成为一法，以各句结束之理。"以问方式"者，以"尊者阿难，彼...等...正等觉者有无说一法"如是转起的问方式。"以不死生起义"者，以不死生起之因，一切业处虽一味，皆为证得不死的修行之义。如是此中上果地与阿那含果地，此二地明显显示，然由无间性，下二地亦当见为义理所含。"五百"者，价值五百。此中余义显明。
《八城人经》注解竟。
7. 《牧牛者经》注解

17. Sattame tisso kathāti tisso aṭṭhakathā, tividhā suttassa atthavaṇṇanāti attho. Ekekaṃ padaṃ nāḷaṃ mūlaṃ etissāti evaṃsaññitā ekanāḷikā. Ekekaṃ vā padaṃ nāḷaṃ atthaniggamanamaggo etissāti ekanāḷikā. Tenāha ‘‘ekekassa padassa atthakathana’’nti. Cattāro aṃsā bhāgā atthasallakkhaṇūpāyā etissāti caturassā. Tenāha ‘‘catukkaṃ bandhitvā kathana’’nti. Niyamato nisinnassa āraddhassa vatto saṃvatto etissā atthīti nisinnavattikā, yathāraddhassa atthassa visuṃ visuṃ pariyosāpikāti attho. Tenāha ‘‘paṇḍitagopālakaṃ dassetvā’’tiādi. Ekekassapi padassa piṇḍatthadassanavasena bahūnaṃ padānaṃ ekajjhaṃ atthaṃ akathetvā ekamekassa padassa atthavaṇṇanā ayaṃ sabbattha labbhati. Catukkaṃ bandhitvāti kaṇhapakkhe upamopameyyadvayaṃ, tathā sukkapakkheti idaṃ catukkaṃ yojetvā. Ayaṃ edisesu eva suttesu labbhati. Pariyosānagamananti keci tāva āhu ‘‘kaṇhapakkhe upamaṃ dassetvā upamā ca nāma yāvadeva upameyyasampaṭipādanatthāti upameyyatthaṃ āharitvā saṃkilesapakkhaniddeso ca vodānapakkhavibhāvanatthāyāti sukkapakkhampi upamopameyyavibhāgena āharitvā suttatthassa pariyosāpanaṃ. Kaṇhapakkhe upameyyaṃ dassetvā pariyosānagamanādīsupi eseva nayo’’ti. Apare pana ‘‘kaṇhapakkhe, sukkapakkhe ca taṃtaṃupamūpameyyatthānaṃ visuṃ visuṃ pariyosāpetvāva kathanaṃ pariyosānagamana’’nti vadanti. Ayanti nisinnavattikā. Idhāti imasmiṃ gopālakasutte. Sabbācariyānaṃ āciṇṇāti sabbehipi pubbācariyehi ācaritā saṃvaṇṇitā, tathā ceva pāḷi pavattāti.

Aṅgīyanti avayavabhāvena ñāyantīti aṅgāni, koṭṭhāsā. Tāni panettha yasmā sāvajjasabhāvāni, tasmā āha ‘‘aṅgehīti aguṇakoṭṭhāsehī’’ti. Gomaṇḍalanti gosamūhaṃ. Pariharitunti rakkhituṃ. Taṃ pana pariharaṇaṃ pariggahetvā vicaraṇanti āha ‘‘pariggahetvā vicaritu’’nti. Vaḍḍhinti gunnaṃ bahubhāvaṃ bahugorasatāsaṅkhātaṃ parivuddhiṃ. ‘‘Ettakamida’’nti rūpīyatīti rūpaṃ, parimāṇaparicchedopi sarīrarūpampīti āha ‘‘gaṇanato vā vaṇṇato vā’’ti. Na pariyesati vinaṭṭhabhāvasseva ajānanato. Nīlāti ettha iti-saddo ādiattho. Tena setasabalādivaṇṇaṃ saṅgaṇhāti.

Dhanusattisūlādīti ettha issāsācariyānaṃ gāvīsu kataṃ dhanulakkhaṇaṃ. Kumārabhattigaṇānaṃ gāvīsu kataṃ sattilakkhaṇaṃ. Issarabhattigaṇānaṃ gāvīsu kataṃ sūlalakkhaṇanti yojanā. Ādi-saddena rāmavāsudevagaṇādīnaṃ gāvīsu kataṃ pharasucakkādilakkhaṇaṃ saṅgaṇhāti.

Nīlamakkhikāti piṅgalamakkhikā, khuddakamakkhikā eva vā. Saṭati rujati etāyāti sāṭikā, saṃvaḍḍhā sāṭikā āsāṭikā. Tenāha ‘‘vaḍḍhantī’’tiādi. Hāretāti apanetā.

Vākenāti vākapaṭṭena. Cīrakenāti pilotikena. Antovasseti vassakālassa abbhantare. Niggāhanti susumārādiggāharahitaṃ. Pītanti pānīyassa pītabhāvaṃ. Sīhabyagghādiparissayena sāsaṅko sappaṭibhayo.

Pañca ahāni ekassāti pañcāhiko, so eva vāroti, pañcāhikavāro. Evaṃ sattāhikavāropi veditabbo. Ciṇṇaṭṭhānanti caritaṭṭhānaṃ gocaraggahitaṭṭhānaṃ.

Pitiṭṭhānanti pitarā kātabbaṭṭhānaṃ, pitarā kātabbakiccanti attho. Yathāruciṃ gahetvā gacchantīti gunnaṃ rucianurūpaṃ gocarabhūmiṃ vā nadipāraṃ vā gahetvā gacchanti. Gobhattanti kappāsaṭṭhikādimissaṃ gobhuñjitabbaṃ bhattaṃ. Bhattaggahaṇeneva yāgupi saṅgahitā.


我来翻译这段巴利文：
第七中"三种解说"者，三种义注，即三种经义解释之义。"一管"者，以每一词为管为根本，或每一词为意义流出之道，故名一管。故说"每一词之义释"。"四分"者，有四部分作为理解意义的方法。故说"结合四支说"。"坐次"者，有依次坐下开始之转起，即所开始义理分别结束之义。故说"显示智者牧牛者"等。单独每个词的总义显示，不合并多词作一义释，此于一切处可得。"结合四支"者，黑分中譬喻与所譬喻二者，同样于白分中，结合此四支。此仅于如是诸经可得。"至结尾"者，有人说："于黑分显示譬喻，譬喻唯为成就所譬喻义，引所譬喻义，染污分说明为显示清净分，以譬喻所譬喻区分引白分，完结经义。于黑分显示所譬喻，至结尾等亦如是。"其他人说："于黑分、白分中，分别完结彼彼譬喻所譬喻义处为至结尾"。此"坐次"于此《牧牛者经》中为一切师长所行，一切前师所行、所注释，经文亦如是转起。
"支"者，以部分被知，即部分。此中因其为有过性质，故说"支为过失部分"。"牛群"者，牛之集合。"守护"者，保护。彼守护为摄取巡行，故说"摄取巡行"。"增长"者，牛之多性，称为多牛乳等增长。"以此量"而显现为"色"，量的界限及身色，故说"从数量或颜色"。不寻找因不知已失去。"青"者，此中"iti"字为等义。以此摄取白色、杂色等。
"弓箭矛等"者，此中弓师于牛上所作弓标记，王子侍从众于牛上所作箭标记，王侍从众于牛上所作矛标记。"等"字摄取罗摩、婆苏提婆众等于牛上所作斧、轮等标记。
"青蝇"者，褐色蝇，或小蝇。以此伤害为"伤"，增长伤为"损伤"。故说"增长"等。"除去"者，去除。
"树皮"者，以树皮条。"破布"者，以碎布。"雨期中"者，雨季期间内。"无障碍"者，无鳄鱼等障碍。"饮"者，饮用水之饮状。以狮虎等危险而有恐怖有危险。
"五日"者，五日一次，即五日轮转。如是七日轮转亦应了知。"已行处"者，已游行处，已取食处。
"父职"者，父亲应作之处，即父亲应作之事义。"随意取去"者，随牛之喜好取牧场或河对岸而去。"牛食"者，与棉花茎等混合牛所食之食。以食所摄亦包含粥。


Dvīhākārehīti vuttaṃ ākāradvayaṃ dassetuṃ ‘‘gaṇanato vā samuṭṭhānato vā’’ti vuttaṃ. Evaṃ pāḷiyaṃ āgatāti ‘‘upacayo santatī’’ti jātiṃ dvidhā bhinditvā hadayavatthuṃ aggahetvā dasāyatanāni pañcadasa sukhumarūpānīti evaṃ rūpakaṇḍapāḷiyaṃ (dha. sa. 666) āgatā. Pañcavīsati rūpakoṭṭhāsāti salakkhaṇato aññamaññasaṅkarābhāvato rūpabhāgā. Rūpakoṭṭhāsāti vā visuṃ visuṃ appavattitvā kalāpabhāveneva pavattanato rūpakalāpā. Koṭṭhāsāti ca aṃsā avayavāti attho. Koṭṭhanti vā sarīraṃ, tassa aṃsā kesādayo koṭṭhāsāti aññepi avayavā koṭṭhāsā viya koṭṭhāsā.

Seyyathāpītiādi upamāsaṃsandanaṃ. Tattha rūpaṃ pariggahetvāti yathāvuttaṃ rūpaṃ salakkhaṇato ñāṇena pariggaṇhitvā. Arūpaṃ vavatthapetvāti taṃ rūpaṃ nissāya ārammaṇañca katvā pavattamāne vedanādike cattāro khandhe arūpanti vavatthapetvā. Rūpārūpaṃ pariggahetvāti puna tattha yaṃ rūppanalakkhaṇaṃ, taṃ rūpaṃ. Tadaññaṃ arūpaṃ. Ubhayavinimuttaṃ kiñci natthi attā vā attaniyaṃ vāti evaṃ rūpārūpaṃ pariggahetvā. Tadubhayañca avijjādinā paccayena sapaccayanti paccayaṃ sallakkhetvā, aniccatādilakkhaṇaṃ āropetvā yo kalāpasammasanādikkamena kammaṭṭhānaṃ matthakaṃ pāpetuṃ na sakkoti, so na vaḍḍhatīti yojanā.

Ettakaṃ rūpaṃ ekasamuṭṭhānanti cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyanti aṭṭhavidhaṃ kammavasena; kāyaviññatti, vacīviññattīti idaṃ dvayaṃ cittavasenāti ettakaṃ rūpaṃ ekasamuṭṭhānaṃ. Saddāyatanamekaṃ utucittavasena dvisamuṭṭhānaṃ. Rūpassa lahutā, mudutā, kammaññatāti ettakaṃ rūpaṃ utucittāhāravasena tisamuṭṭhānaṃ. Rūpāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, ākāsadhātu, āpodhātu, kabaḷīkāro āhāroti ettakaṃ rūpaṃ utucittāhārakammavasena catusamuṭṭhānaṃ. Upacayo, santati, jaratā, rūpassa aniccatāti ettakaṃ rūpaṃ na kutoci samuṭṭhātīti na jānāti. Samuṭṭhānato rūpaṃ ajānantotiādīsu vattabbaṃ ‘‘gaṇanato rūpaṃ ajānanto’’tiādīsu vuttanayeneva veditabbaṃ.

Kammalakkhaṇoti attanā kataṃ duccaritakammaṃ lakkhaṇaṃ etassāti kammalakkhaṇo, bālo. Vuttañhetaṃ – ‘‘tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni. Katamāni tīṇi? Duccintitacintī hoti, dubbhāsitabhāsī, dukkaṭakammakārī . Imāni kho…pe… lakkhaṇānī’’ti (ma. ni. 3.246; a. ni. 3.3). Attanā kataṃ sucaritakammaṃ lakkhaṇaṃ etassāti kammalakkhaṇo, paṇḍito. Vuttampi cetaṃ ‘‘tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni. Katamāni tīṇi? Sucintitacintī hoti, subhāsitabhāsī, sukatakammakārī. Imāni kho…pe… paṇḍitalakkhaṇānī’’ti (ma. ni. 3.253; a. ni. 

我来翻译这段巴利文：
"以二种相"者，为显示所说二种相，故说"从数量或从生起"。"如是在圣典中出现"者，"积聚、相续"如是分裂生为二，不取心所依处，十处、十五微细色，如是在色蕴圣典中出现。"二十五色分"者，由自相无互相混杂故为色分。或"色分"者，因不个别生起而仅以聚合形式生起故为色聚。"分"即部分、支分之义。或"分割"即身体，其部分发等为分，如其他支分为分。
"譬如"等为譬喻配合。其中"摄取色"者，以智摄取如所说之色的自相。"确定无色"者，依彼色为所缘而转起的受等四蕴确定为无色。"摄取色与无色"者，再于彼中以变坏为相者为色，余者为无色，除此二者外无任何我或我所，如是摄取色与无色。"彼二者以无明等为缘而有因"者，观察因缘，安立无常等相，若不能以聚合观察等次第令业处达到顶点者，不能增长。
"如是色为一生起"者：眼处、耳处、鼻处、舌处、身处、女根、男根、命根，此八种依业；身表、语表，此二依心，如是色为一生起。声处一种依温度与心为二生起。色轻快性、柔软性、适业性，如是色依温度、心、食为三生起。色处、香处、味处、触处、空界、水界、段食，如是色依温度、心、食、业为四生起。积聚、相续、老、色无常性，如是色不从任何处生起，不知。"不知色生起"等中所说，应如"不知色数量"等中所说方法了知。
"业相"者，以自作不善业为相故为业相，即愚者。故说："诸比丘，此三为愚者之愚相。何为三？恶思所思，恶语所语，恶作所作。此等...等...为相。"以自作善业为相故为业相，即智者。故此亦说："诸比丘，此三为智者之智相。何为三？善思所思，善语所语，善作所作。此等...等...为智相。"（中部3.253；增支部）

3.3). Tenāha ‘‘kusalākusalakammaṃ paṇḍitabālalakkhaṇa’’nti.

Bāle vajjetvā paṇḍite na sevatīti yaṃ bālapuggale vajjetvā paṇḍitasevanaṃ atthakāmena kātabbaṃ, taṃ na karoti. Tathābhūtassa ca ayamādīnavoti dassetuṃ puna ‘‘bāle vajjetvā’’tiādi vuttaṃ. Tattha yaṃ bhagavatā ‘‘idaṃ vo kappatī’’ti anuññātaṃ, tadanulomañce, taṃ kappiyaṃ. Yaṃ ‘‘idaṃ vo na kappatī’’ti paṭikkhittaṃ, tadanulomañce, taṃ akappiyaṃ. Yaṃ kosallasambhūtaṃ, taṃ kusalaṃ, tappaṭipakkhaṃ akusalaṃ. Tadeva sāvajjaṃ, kusalaṃ anavajjaṃ. Āpattito ādito dve āpattikkhandhā garukaṃ, tadaññaṃ lahukaṃ. Dhammato mahāsāvajjaṃ garukaṃ, appasāvajjaṃ lahukaṃ. Sappaṭikāraṃ satekicchaṃ, appaṭikāraṃ atekicchaṃ. Dhammatānugataṃ kāraṇaṃ, itaraṃ akāraṇaṃ. Taṃ ajānantoti kappiyākappiyaṃ, garuka-lahukaṃ, satekicchātekicchaṃ ajānanto suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkoti. Kusalākusalaṃ, sāvajjānavajjaṃ, kāraṇākāraṇaṃ ajānanto khandhādīsu akusalatāya rūpārūpapariggahampi kātuṃ na sakkoti, kuto tassa kammaṭṭhānaṃ gahetvā vaḍḍhanā. Tenāha ‘‘kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkotī’’ti.

Govaṇasadise attabhāve uppajjitvā tattha dukkhuppattihetuto micchāvitakkā āsāṭikā viyāti āsāṭikāti āha ‘‘akusalavitakkaṃ āsāṭikaṃ ahāretvā’’ti.

‘‘Gaṇḍoti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti (saṃ. ni. 4.103; a. ni. 8.56; 

我来翻译这段巴利文：
（增支部3.3）。故说"善不善业为智者愚者之相"。
"避开愚者不亲近智者"者，求利益者应当避开愚人亲近智者，他不如是做。为显示如是者之过患，故再说"避开愚者"等。其中，世尊所说"此对你们适宜"而许可，及与此相顺者，为适宜。所说"此对你们不适宜"而禁止，及与此相顺者，为不适宜。由善巧而生者为善，与此相反者为不善。彼即有过，善为无过。戒条中最初两种戒聚为重，余为轻。法理中大过为重，小过为轻。可补救为可治，不可补救为不可治。随顺法性为有因，其他为无因。"不知彼"者，不知适宜不适宜、重轻、可治不可治，不能清净守护戒。不知善不善、有过无过、有因无因，于蕴等无善巧故不能摄取色无色，何况取业处而增长。故说"不能取业处增长"。
如牛群类似身体生起，于彼为苦生起因由之邪思如损害，故为损害。故说"不除去不善思维之损害"。
"疮者，诸比丘，此是五取蕴之别名"（相应部4.103；增支部8.56）;

9.15) vacanato chahi vaṇamukhehi vissandamānayūso gaṇḍo viya pilotikākhaṇḍena chadvārehi vissandamānakilesāsuci attabhāvavaṇo satisaṃvarena pidahitabbo, ayaṃ pana evaṃ na karotīti āha ‘‘yathā so gopālako vaṇaṃ na paṭicchādeti, evaṃ saṃvaraṃ na sampādetī’’ti.

Yathā dhūmo indhanaṃ nissāya uppajjamāno saṇho sukhumo, taṃ taṃ vivaraṃ anupavissa byāpento sattānaṃ ḍaṃsamakasādiparissayaṃ vinodeti, aggijālāsamuṭṭhānassa pubbaṅgamo hoti, evaṃ dhammadesanāñāṇassa indhanabhūtaṃ rūpārūpadhammajātaṃ nissāya uppajjamānā saṇhā sukhumā taṃ taṃ khandhantaraṃ āyatanantarañca anupavissa byāpeti, sattānaṃ micchāvitakkādiparissayaṃ vinodeti, ñāṇaggijālāsamuṭṭhāpanassa pubbaṅgamo hoti, tasmā dhūmo viyāti dhūmoti āha ‘‘gopālako dhūmaṃ viya dhammadesanādhūmaṃ na karotī’’ti. Attano santikaṃ upagantvā nisinnassa kātabbā tadanucchavikā dhammakathā upanisinnakakathā. Katassa dānādipuññassa anumodanakathā anumodanā. Tatoti dhammakathādīnaṃ akaraṇato. ‘‘Bahussuto guṇavāti na jānantī’’ti kasmā vuttaṃ? Nanu attano jānāpanatthaṃ dhammakathādi na kātabbamevāti? Saccaṃ na kātabbameva, suddhāsayena pana dhamme kathite tassa guṇajānanaṃ sandhāyetaṃ vuttaṃ. Tenāha bhagavā –

‘‘Nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍitaṃ;

Bhāsaye jotaye dhammaṃ, paggaṇhe isinaṃ dhaja’’nti.

Taranti otaranti etthāti titthaṃ, naditaḷākādīnaṃ nahānapānādiatthaṃ otaraṇaṭṭhānaṃ. Yathā pana taṃ udakena otiṇṇasattānaṃ sarīramalaṃ pavāheti, parissamaṃ vinodeti, visuddhiṃ uppādeti, evaṃ bahussutā attano samīpaṃ otiṇṇasattānaṃ dhammodakena cittamalaṃ pavāhenti, parissamaṃ vinodenti, visuddhiṃ uppādenti, tasmā te titthaṃ viyāti titthaṃ. Tenāha ‘‘titthabhūte bahussutabhikkhū’’ti. Byañjanaṃ kathaṃ ropetabbanti, bhante, idaṃ byañjanaṃ ayaṃ saddo kathaṃ imasmiṃ atthe ropetabbo, kena pakārena imassa atthassa vācako jāto. ‘‘Nirūpetabba’’nti vā pāṭho, nirūpetabbaṃ ayaṃ sabhāvanirutti kathamettha nirūḷhāti adhippāyo. Imassa bhāsitassa ko atthoti saddatthaṃ pucchati. Imasmiṃ ṭhāneti imasmiṃ pāḷippadese. Pāḷi kiṃ vadatīti bhāvatthaṃ pucchati. Attho kiṃ dīpetīti bhāvatthaṃ vā? Saṅketatthaṃ vā. Na paripucchatīti vimaticchedanapucchāvasena sabbaso pucchaṃ na karoti. Na paripañhatīti pari pari attano ñātuṃ icchaṃ na ācikkhati, na vibhāveti. Tenāha ‘‘na jānāpetī’’ti. Teti bahussutabhikkhū. Vivaraṇaṃ nāma atthassa vibhajitvā kathananti āha ‘‘bhājetvā na desentī’’ti. Anuttānīkatanti ñāṇena apākaṭīkataṃ guyhaṃ paṭicchannaṃ. Na uttāniṃ karontīti sinerupādamūle vālikaṃ uddharanto viya pathavīsandhārodakaṃ vivaritvā dassento viya ca uttānaṃ na karonti.

Evaṃ yassa dhammassa vasena bahussutā ‘‘tittha’’nti vuttā pariyāyato. Idāni tameva dhammaṃ nippariyāyato ‘‘tittha’’nti dassetuṃ ‘‘yathā vā’’tiādi vuttaṃ. Dhammo hi taranti otaranti etena nibbānaṃ nāma taḷākanti ‘‘tittha’’nti vuccati. Tenāha bhagavā sumedhabhūto –

‘‘Evaṃ kilesamaladhovaṃ, vijjante amatantaḷe;

Na gavesati taṃ taḷākaṃ, na doso amatantaḷe’’ti. (bu. vaṃ. 

我来翻译这段巴利文：
（增支部9.15）因此经说，如疮从六疮口流出脓液，以布片包裹，如是自体疮从六门流出烦恼不净，应以念防护覆盖，此者不如是作，故说"如彼牧牛者不覆盖疮，如是不成就防护"。
如烟依薪生起微细，进入彼彼孔隙遍满，驱除众生蚊虫等危险，为火焰生起之前相，如是依于色无色法作为法说智的薪，生起微细进入彼彼蕴处遍满，驱除众生邪思维等危险，为智火焰生起之前相，故称为烟，故说"牧牛者不作如烟之法说烟"。对来到自己处坐下者应作适宜之法话为近坐之谈。随喜所作布施等功德为随喜语。"由彼"者，因不作法话等。"不知多闻有功德"为何如是说？难道不是为令自己知而不应作法话等？诚然不应作，然为清净意乐而说法，是就知其功德而说。故世尊说：
"不言说者，人不知，
与愚混杂之智者；
应说应照明于法，
应举牟尼之旗帜。"
"渡处"者，于此渡越、下水，即河池等洗浴饮水等下水处。如彼以水洗去进入者身垢，除去疲劳，生起清净，如是多闻者以法水洗去来到自己处者心垢，除去疲劳，生起清净，故如渡处称为渡处。故说"成为渡处的多闻比丘"。"文字如何安立"者，尊者，此文字此声音如何安立于此义，以何方式成为此义之表达。或读作"应观察"，意为应观察此本性语言如何建立于此。"此说何义"者，问词义。"于此处"者，于此经文处。"经说什么"者，问句义。"义说明什么"者，问句义或约定义。"不遍问"者，不以断疑问方式完全发问。"不遍问"者，不一再表明自己欲知，不显示。故说"不使知"。"彼等"者，多闻比丘。"开显"即分别说明义理，故说"不分别开示"。"未显露"者，未以智明显，隐密覆藏。"不显露"者，如掘须弥陀山脚下沙，如开显大地支持水般不显露。
如是依法多闻者以譬喻说为"渡处"。今为无譬喻显示彼法为"渡处"，故说"或如"等。法为以此渡越、下入涅槃池故称为"渡处"。故世尊为善慧时说：
"如是洗烦恼垢，于不死池中；
不寻求彼池，过非在不死池。"（佛种姓）

2.14) –

Dhammasseva nibbānassotaraṇatitthabhūtassa otaraṇākāraṃ ajānanto ‘‘dhammatitthaṃ na jānātī’’ti vutto.

Pītāpītanti gogaṇe pītaṃ apītañca gorūpaṃ na jānāti, na vindati. Avindanto hi ‘‘na labhatī’’ti vutto. ‘‘Ānisaṃsaṃ na vindatī’’ti vatvā tassa avindanākāraṃ dassento ‘‘dhammassavanaggaṃ gantvā’’tiādimāha.

Ayaṃ lokuttaroti padaṃ sandhāyāha ‘‘ariya’’nti. Paccāsattiñāyena anantarassa hi vippaṭisedho vā. Ariyasaddo vā niddosapariyāyo daṭṭhabbo. Aṭṭhaṅgikanti ca visuṃ ekajjhañca aṭṭhaṅgikaṃ upādāya gahetabbaṃ, aṭṭhaṅgatā bāhullato ca. Evañca katvā sattaṅgassapi ariyamaggassa saṅgaho siddho hoti.

Cattāro satipaṭṭhānetiādīsu avisesena satipaṭṭhānā vuttā. Tattha kāyavedanācittadhammārammaṇā satipaṭṭhānā lokiyā, tattha sammohaviddhaṃsanavasena pavattā nibbānārammaṇā lokuttarāti evaṃ ‘‘ime lokiyā, ime lokuttarā’’ti yathābhūtaṃ nappajānāti.

Anavasesaṃ duhatīti paṭiggahaṇe mattaṃ ajānanto kismiñci dāyake saddhāhāniyā, kismiñci paccayahāniyā anavasesaṃ duhati. Vācāya abhihāro vācābhihāro. Paccayānaṃ abhihāro paccayābhihāro.

‘‘Imeamhesu garucittīkāraṃ na karontī’’ti iminā navakānaṃ bhikkhūnaṃ sammāpaṭipattiyā abhāvaṃ dasseti ācariyupajjhāyesu pitupemassa anupaṭṭhāpanato, tena ca sikkhāgāravatābhāvadīpanena saṅgahassa abhājanabhāvaṃ, tena therānaṃ tesu anuggahābhāvaṃ. Na hi sīlādiguṇehi sāsane thirabhāvappattā ananuggahetabbe sabrahmacārī anuggaṇhanti, niratthakaṃ vā anuggahaṃ karonti. Tenāha ‘‘navake bhikkhū’’tiādi. Dhammakathābandhanti paveṇiāgataṃ pakiṇṇakadhammakathāmaggaṃ. Saccasattappaṭisandhipaccayākārappaṭisaṃyuttaṃ suññatādīpanaṃ guḷhaganthaṃ. Vuttavipallāsavasenāti ‘‘na rūpaññū’’tiādīsu vuttassa paṭisedhassa paṭikkhepavasena aggahaṇavasena. Yojetvāti ‘‘rūpaññū hotīti gaṇanato vā vaṇṇato vā rūpaṃ jānātī’’tiādinā, ‘‘tassa gogaṇopi na parihāyati, pañcagorasaparibhogatopi na paribāhiro hotī’’tiādinā ca atthaṃ yojetvā. Veditabboti tasmiṃ tasmiṃ pade yathārahaṃ attho veditabbo. Sesaṃ sabbattha uttānamevāti.

Gopālasuttavaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Ekādasakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Niṭṭhitā ca manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Anuttānatthapadavaṇṇanā.


我来 译这段巴利文：
（佛种姓2.14）-
不知法即涅槃渡处之渡越方式，故说"不知法渡处"。
"已饮未饮"者，于牛群中不知已饮水与未饮水之牛形，不了知。不了知者即说"不得"。说"不得功德"后，为显示其不得方式而说"去闻法会"等。
此"出世间"字，故说"圣"。或依近接道理否定无间，或应视圣字为无过之同义词。"八支"者，应就分别及合一取八支，及以八支为多。如是作则摄七支圣道亦成就。
"四念处"等中总说念处。其中以身、受、心、法为所缘之念处为世间，其中以断除迷惑方式转起以涅槃为所缘者为出世间，如是"此等为世间，此等为出世间"不如实知。
"完全挤奶"者，不知接受之量，对某些施主信心损减，对某些资具损减而完全挤奶。言语带来为言语带来。资具带来为资具带来。
以"彼等对我们不作恭敬尊重"显示新比丘无正当行为，因对师长不起如父之爱，以此显示无敬重学处，以此不堪摄受，以此长老对彼等无摄护。实非以戒等功德于教中得坚固者不摄护应摄护之同梵行者，或作无义摄护。故说"新比丘"等。"法语连结"者，传统所来之杂法语道。与谛、有情、结生、缘起相应，显示空性之隐密义。"依所说颠倒"者，依"不知色"等所说遮止之否定、不取。"配合"者，以"知色者，从数量或颜色知色"等，"彼牛群亦不减少，不离五牛产品受用"等配合义理。"应知"者，于彼彼句应如理了知义理。此中余处一切显明。
《牧牛者经》注释竟。
如是满足意愿《增支部注释》
十一集注释之难解义释毕。
满足意愿《增支部注释》
难解语句注释竟。


Nigamanakathāvaṇṇanā

Mahāaṭṭhakathāyasāranti aṅguttaramahāaṭṭhakathāya sāraṃ. Ekūnasaṭṭhimattoti thokaṃ ūnabhāvato mattasaddaggahaṇaṃ. Mūlaṭṭhakathāsāranti pubbe vuttaaṅguttaramahāaṭṭhakathāya sārameva anunigamavasena vadati. Atha vā mūlaṭṭhakathāsāranti porāṇaṭṭhakathāsu atthasāraṃ. Tenedaṃ dasseti – aṅguttaramahāaṭṭhakathāya atthasāraṃ ādāya imaṃ manorathapūraṇiṃ karonto sesamahānikāyānampi mūlaṭṭhakathāsu idha viniyogakkhamaṃ atthasāraṃ ādāya evamakāsinti. Mahāvihārādhivāsīnanti ca idaṃ purimapacchimapadehi saddhiṃ sambandhitabbaṃ ‘‘mahāvihārādhivāsīnaṃ samayaṃ pakāsayantī, mahāvihārādhivāsīnaṃ mūlaṭṭhakathāsāraṃ ādāyā’’ti. Tenāti puññena. Hotu sabbo sukhī lokoti kāmāvacarādivibhāgo sabbo sattaloko yathārahaṃ bodhittayādhigamavasena sampattena nibbānasukhena sukhī sukhito hotūti sadevakassa lokassa accantaṃ sukhādhigamāya attano puññaṃ pariṇāmeti.

Ettāvatā samattāva, sabbaso vaṇṇanā ayaṃ;

Vīsatiyā sahassehi, ganthehi parimāṇato.

Porāṇānaṃ kathāmagga-sāramettha yato ṭhitaṃ;

Tasmā sāratthamañjūsā, iti nāmena vissutā.

Ajjhesito narindena, sohaṃ parakkamabāhunā;

Saddhammaṭṭhitikāmena, sāsanujjotakārinā.

Teneva kārite ramme, pāsādasatamaṇḍite;

Nānādumagaṇākiṇṇe, bhāvanābhiratālaye.

Sītalūdakasampanne , vasaṃ jetavane imaṃ;

Atthabyañjanasampannaṃ, akāsiṃ sādhusammataṃ.

Yaṃ siddhaṃ iminā puññaṃ, yaṃ caññaṃ pasutaṃ mayā;

Etena puññakammena, dutiye attasambhave.

Tāvatiṃse pamodento, sīlācāraguṇe rato;

Alaggo pañcakāmesu, patvāna paṭhamaṃ phalaṃ.

Antime attabhāvamhi, metteyyaṃ munipuṅgavaṃ;

Lokaggapuggalaṃ nāthaṃ, sabbasattahite rataṃ.

Disvāna tassa dhīrassa, sutvā saddhammadesanaṃ;

Adhigantvā phalaṃ aggaṃ, sobheyyaṃ jinasāsanaṃ.

Sadā rakkhantu rājāno, dhammeneva imaṃ pajaṃ;

Niratā puññakammesu, jotentu jinasāsanaṃ.

Ime ca pāṇino sabbe, sabbadā nirupaddavā;

Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.

Aṅguttaraṭīkā samattā.


我来翻译这段巴利文：
结语注释
"大注释之精要"者，增支部大注释之精要。"约五十九"者，因略少故加"约"字。"根本注释精要"者，重述前说增支部大注释之精要。或"根本注释精要"者，古注释之义理精要。由此显示：取增支部大注释之义理精要造此满足意愿注时，亦取其他大部的根本注释中适用于此之义理精要而如是造。"大寺住者"者，此应与前后词结合为"显示大寺住者之传统，取大寺住者之根本注释精要"。"以彼"者，以功德。"愿一切世间快乐"者，欲界等差别之一切有情世间，随其所应以证得三菩提方式，以所得涅槃乐而得乐，如是回向自己功德使含天之世间证得究竟乐。
至此完全完成，此注释一切
以数量计二万偈颂。
因此处立古人说道之精要，
故以精要宝函之名闻名。
我受护法欲住正法之
君主巴拉克拉马巴胡王之请，
于彼所造百座宫殿庄严，
种种树群遍满，乐修习处，
具清凉水之胜林寺中，
造此义文具足贤者所许者。
以此功德成就，及我所生其他，
以此功德业，于第二自体生，
欢喜三十三天，乐戒行功德，
不著五欲，得初果。
最后身见弥勒牟尼牛王，
世间最上人导师，乐一切有情利，
见彼智者，闻正法宣说，
证得上果，庄严胜者教。
愿诸王常以法护此众生，
乐作功德业，照耀胜者教。
愿此一切众生常无灾，
常有善思惟，证得不死处。
增支部复注竟。

