B030201Dīghanikāya(ṭīkā)（長部復注）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Sīlakkhandhavaggaṭīkā

Ganthārambhakathāvaṇṇanā

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

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

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

『『Buddhoti kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassa.

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

Tathā –

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

『『Araññe rukkhamūle vā…pe…

Bhayaṃ vā chambhitattaṃ vā,

Lomahaṃso na hessatī』』ti. (saṃ. ni. 我將開始翻譯。首先是第一句敬語： 禮敬彼世尊、應供、正等正覺者 隨後是正文： 長部註釋書 戒蘊品註釋 著作開篇讚頌 在讚頌開篇，爲了讚美應被讚美的法的根源與清凈的證悟，爲了在讚美諸法時引起智者的崇敬，爲了讓他們能夠正確地學習、持守等，以成就一切利益與安樂。又或者，由於吉祥的緣故，作為一切行為的前行事業，因為智者應當正確行事，因為這能使後人追隨正確的見解。又或者，讚頌三寶是爲了生起應供奉者的供奉之福，是爲了令自身已獲得的業力增長，避免障礙，順利完成註釋。這正是作者在此所要闡明的目的。正如他將要說的："如此我心生凈信……以彼威力"。 供奉應供奉者，無論是佛陀還是弟子，能夠產生無量無邊的福德智慧，能在世間生活中摧毀一切障礙與污穢，並阻止恐懼等災難。如經中所說： "供奉應供奉者，若佛陀或弟子"等，又如： "諸比丘，信佛者處於最高境界。信仰最高者，其果報亦最高"等。 "稱讚佛陀時，身心生歡喜； 此喜實為妙，勝過旃檀洲。 稱讚法、稱讚僧，照亮此大洲。" 又如： "摩訶男，當聖弟子憶念如來之時，其心於彼時不為貪染，不為瞋染，不為癡染"等， "或在林中樹下， 遇有恐懼戰慄， 毛髮將不豎立。" （註：本翻譯儘可能保持原文的語言風格和意境，並遵循了您提出的翻譯要求。）

1.249) ca

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

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

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

我來直譯這段巴利文經文： 於此，爲了顯示他想要禮敬的三寶具足殊勝功德，以"悲心清涼"等三偈頌說。因為具足殊勝功德才值得禮敬，對值得禮敬者作禮敬才能成就預期目的。其中，他想要解釋的教說，不像律藏教說那樣以悲心為主，也不像論藏教說那樣以智慧為主，而是以悲心和智慧為主。因此，爲了首先讚歎正等正覺者這兩種品質，由於其他寶物都源於此，所以說"悲心清涼"等。 其中，"悲"是能夠驅散、能夠除去他人的痛苦之義。或者說，"悲"是當他人受苦時，能傷害和折磨具有悲心者之義，或說當他人受苦時能使善人心生震動和憂惱。又或者，"悲"是阻礙快樂，因為它以欲求除去他人痛苦為特相，由於不顧自身安樂，阻礙和遮蔽具悲心者的快樂。由悲心而清涼為悲心清涼，具有悲心清涼之心者為悲心清涼心者。其中，雖然慈心和喜心也因為具有利益他人、希望他人不失樂等性質，以及因為與嗔恚、不樂相違，以斷除有情相續中的熱惱而轉起，而成為心清涼的原因，但悲心以除去痛苦的方式運作，以不能忍受他人受苦為味，成為不害，特別是如同世尊心的輕安一樣，成為清涼因，所以說"悲心清涼"。或者應當理解為通過悲心也說明了慈心和喜心是心清涼的原因。 又或者，如同一切智智以無餘遍及其境一樣，成為不共智殊勝的因緣，達到殊勝的大悲狀態的悲心，才是世尊殊勝心清涼的原因，所以說"悲心清涼"。又或者，雖然慈心和喜心也是殊勝的心清涼因緣，但因為它們也是一切佛陀功德殊勝的原因，所以說悲心是世尊心清涼的原因。因為一切佛陀功德都源於悲心。因為世尊以悲心力息滅輪迴苦熱惱，爲了除去他人痛苦，在無數劫中毫不疲倦地圓滿一切成佛法要，獲得法主性，即使面對由有情和諸行帶來的心苦因緣，其心清涼也絲毫不改變。在這層含義中，應當理解包含了世尊在三個階位中的悲心。

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

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

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

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

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

我來直譯這段巴利文： "知"即是慧，意為以種種方式通達如實本性。慧即是光明，因為斷除所知障，以種種方式照亮法的本性，特別是因斷除習氣而被破壞、被根除、被消除，被慧光消除即是慧光所消除。使人迷惑，或自身迷惑，或僅是迷惑性質即是癡，無明，由於遮蔽對象的本性，如同黑暗一般，故稱為暗，其慧光已消除癡暗者即是慧光消除癡暗者。雖然所有漏盡者都以慧光破除無明黑暗，但如同信解者與見至者之間，以及聲聞、獨覺與正等正覺者之間那樣，在斷除習氣方面存在差異，所以為讚歎世尊以殊勝方式斷除無明而說"慧光消除癡暗"。 又或者，因為不須他人教導就能在自相續中永遠去除無明黑暗，在此獲得一切智性和諸力自在，並且以殊勝說法的威力使它在他相續中正確運作，所以世尊特別應當以去除癡暗而受到讚歎，因此說"慧光消除癡暗"。在這層含義中，應當理解"慧光"一詞通過普通表述或省略方式，既包含世尊的證悟智慧也包含說法智慧。 又或者，因為世尊的智慧遍及所知邊際，以能覺悟一切所知法本性的無礙智即慧光，驅散遮蔽一切所知法本性的癡暗，世尊消除癡暗是不共他人的，所以說"慧光消除癡暗"。這裡應當理解無礙智在獲得時就消除癡暗，因果關係上在自相續中消除癡暗。因為以誓願圓滿而斷除習氣即是"斷除所知障"，而在他相續中，無礙智作為消除癡暗的因，稱為"消除癡暗"。 為什麼只取無明的破除作為以斷除圓滿而讚歎世尊的根據，而不是以殊勝無餘斷煩惱呢？因為說了斷除無明，由於與之同一性質，就已經表明了斷除一切煩惱群。因為沒有任何煩惱不因無餘斷除無明而被斷除。又或者，如同明是一切善法生起、一切不善法滅除和輪迴運轉的主要因素一樣，無明也是主要因素，所以說破除無明就等於說斷除一切煩惱群，因此說"慧光消除癡暗"。 人與天神為人天，與人天一起即是有人天，有人天即是有人天世間，是其尊師即是有人天世間尊師。這表明世尊不僅對天人，對其餘眾生也隨其所應帶來殊勝功德的利益。這裡不應質疑主要與次要的問題。因為語言順序與意義順序是不同的。在這種複合詞中，主要的也像次要的一樣被說明，如"有王之眾會"。

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

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

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

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

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

『『Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

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

我來直譯這段巴利文： 雖然此處世間依有情、行為、器世間分為三種，但因為意在表達尊重，且只有能夠尊重者才相應，所以應當依有情世間來理解。因為它是造作善惡及其果報之處，所以稱為"世間"。此處"不死"一詞是指化生天神。 又或者，"世間"一詞具有集合義，因為依集合而被了知、被施設。"與人一起"即是"有人"，"有人和不死"即是"有人天"，"他們的世間"即是"有人天世間"，應當如前面的方式理解。這裡"不死"一詞也包含清凈天神，因為他們沒有死亡，從究竟義來說是不死的。只取"人天"是依最勝說明的方式，如"天人師"。如是，以避免一切不利為先導，致力於實現無餘利益安樂，以無上的修習圓滿，對天人眾生作究竟利益，具足無量無比威力功德殊勝，世尊是一切眾生中最勝者，在無量世界中是無量眾生的最上尊重處，因此說"有人天世間尊師"。 "善逝"是其行為善妙之義。因為世尊接近所化眾生必定成就他們的利益安樂而善妙，如是，因具足相好莊嚴色身，遠離遲緩、跌倒、拖拉、壓迫、跳躍、彎曲、混亂等過失，如天鵝、公牛、象王、獅子王般優雅行進，身行與智行俱備廣大清凈的悲心、念心、精進等功德殊勝，從發願直至大菩提都無過失而善妙。 又或者，以自覺智遍知一切世間，以遍知現觀而正確到達、通達，故稱"善逝"。如是，以斷除現觀斷除、令至不生法性而正確到達、超越世間集，故稱"善逝"。正確到達、證得滅諦涅槃，以作證現觀，故稱"善逝"。以修習現觀正確到達、修習導向滅諦之道，故稱"善逝"。以須陀洹道所斷的煩惱，不再返回、不再還來、不再回來，故稱"善逝"，應當以此方式來解釋這個意思。又或者，到達、證得善妙之處即正等菩提或涅槃，故稱"善逝"。又因為說真實、如理、有義、適時之法給所化眾生，所以正確說話，故稱"善逝"，以"ta"音替代"da"音。如是，以善妙行等為"善逝"，即是那善逝。 趣是依善惡業而趣生的去處，即特殊的生有。它們以地獄等分為五種，由於以證得聖道而使一切能趣有的業不能結生，所以世尊從五趣中善解脫、遠離，因此說"離趣"。這表明世尊不屬於任何趣，因此世尊被稱為"天中天"，所以說： "由此我能生天界，或為乾闥婆飛禽， 以此得成夜叉身，投生人道亦可得； 我的諸漏皆已盡，摧毀粉碎成無有。"<.Assistant>

4.36);

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

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

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

我來直譯這段巴利文： 因為導致各種趣的業和煩惱在菩提樹下以最上道完全斷除，所以世尊不屬於任何趣，世尊永遠完全解脫於一切有、生、趣、識住、有情居、有情類，那就是離趣。"禮敬"即是我頂禮，或讚歎之義。 又或者，"離趣"是以證入無餘依涅槃界而讚歎世尊。這裡應當瞭解以兩種方式讚歎世尊：從自利圓滿和利他實踐。其中，自利圓滿應從獲得無礙智、永遠斷除一切煩惱及習氣、證得無餘依涅槃來了解。利他實踐是從以不顧及利養恭敬等之心說能出離一切苦的法、對違逆者也常懷利益之心、等待智慧成熟時機來了解。這裡的利他實踐從意樂和加行兩方面，自利圓滿從三方面來顯示。如何顯示？以"悲心清涼"顯示意樂上的利他實踐，以善逝一詞中正確說話的意義顯示加行上的利他實踐，以"慧光消除癡暗、離趣"和善逝一詞中通達四諦的意義顯示三種自利圓滿，以其餘和"慧光消除癡暗"顯示一切自利圓滿和利他實踐。 又或者，應當瞭解從三方面讚歎世尊：從因、果和利益。其中，因是大悲，以第一詞顯示。果有四種：智慧圓滿、斷除圓滿、威力圓滿和色身圓滿。其中，智慧和斷除圓滿以第二詞和善逝一詞中通達真理的意義來顯示。威力圓滿以第三詞顯示，色身圓滿以善逝一詞中前述身行善妙的意義和相好圓滿來顯示。

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

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

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

我來直譯這段巴利文： 由於不存在那個，所以無需說明。通過在內外間隔開，以三乘道的方式說示解脫法，這應當以正確說話的意義通過善逝一詞來了解。 在此，"悲心清涼"顯示了正等菩提的根本。因為世尊以大悲心激發，爲了從輪迴泥潭中拯救有情而發願，逐漸圓滿波羅蜜，獲得無上正等菩提，所以悲心是正等菩提的根本。"慧光消除癡暗"顯示正等菩提。因為無礙智是道智的根據，道智是無礙智的根據，所以稱為"正等菩提"。以善逝一詞中正確說話的意義顯示正等菩提的實踐，因為善逝一詞顯示了由悲慧所把握的中道實踐，遠離沉寂、掉舉、固著、懈怠、樂於安逸、苦行、常見、斷見等二邊。以其餘部分顯示正等菩提的主要和非主要目的。在此，從輪迴大洪流中度脫有情是主要目的，其他是非主要目的。以主要目的顯示利他實踐，以非主要目的顯示自利圓滿，以此二者在自利圓滿者等四種補特伽羅中顯示世尊是第四補特伽羅，並顯示其為無上供養處、最上可讚嘆、自身禮敬的境界。 在此，以"悲"字顯示世尊具有世間的廣大法性的共同功德，以"慧"字顯示一切智智的根據和道智。通過這兩者的意義已在"有人天世間尊師"等處得到闡明。以"悲"字顯示無染的親近，以"慧"字顯示遠離。如是，以"悲"字顯示世尊符合世間共稱的行為，因為悲在世間語言範圍內，以"慧"字顯示超越名言。因為未了知諸法本性，所以超越名言，執著有情等。如是，以"悲"字顯示大悲三摩地住，以"慧"字顯示三時不斷的智、四諦智、四分別智、四無畏智。因為"悲"字已攝受大悲三摩地智，所以其餘共同的智慧：六神通、八眾不動智、十力、十四佛智、十六智行、十八佛法、四十四智處、七十七智處。<.Assistant>

2.34) evamādīnaṃ anekesaṃ paññāppabhedānaṃ vasena ñāṇacāraṃ dasseti.

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

『『Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

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

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

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

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

我來直譯這段巴利文： 通過這些等等的許多慧的分類，顯示智的運用。 如是，以"悲"字顯示行為圓滿，以"慧"字顯示明的圓滿。以"悲"字顯示以有情為主，以"慧"字顯示以法為主。以"悲"字顯示是世間的依怙，以"慧"字顯示是自己的依怙。如是，以"悲"字顯示先行者的地位，以"慧"字顯示知恩。如是，以"悲"字顯示不害他，以"慧"字顯示不害己。以"悲"字顯示成就作佛之法，以"慧"字顯示成就佛果。如是，以"悲"字顯示度他，以"慧"字顯示度己。如是，以"悲"字顯示對一切有情的攝受之心，以"慧"字顯示對一切法的離欲之心。悲是一切佛功德之始，因為它是其因。慧是其終，因為再無可做。如是通過顯示始終，顯示了一切佛功德。如是，以"悲"字顯示以戒蘊為首的定蘊。因為戒以悲為因，由此遠離殺生等，且與三禪相應。以"慧"字顯示慧蘊。戒是一切佛功德之始，定在其中，慧為其終。如是也通過顯示始中終的善，顯示了一切佛功德，因為已依理顯示。這就是顯示一切佛功德的方法，即是依理理解。否則誰能夠一一詳盡地顯示世尊的功德呢？因此說： "即使佛陀讚歎佛陀， 若說一劫不說餘事； 雖經長久劫已盡， 如來功德不能盡。" 因此，當被問及確定佛功德時，尊者舍利弗也否定說："不是這樣，世尊"，而說："但是，世尊，我知道法的類比。" 如是簡要地以一切知的功德讚歎世尊后，現在爲了讚歎正法而說"佛陀"等。其中，"佛陀"是能作者的指示，"佛性"是所作的指示，"修習"、"證悟"是先時動作的指示，"彼"是不確定的所作指示，"證得"是后時動作的指示，"禮敬"是動作的指示，"彼"是限定，"法"是禮敬動作的所作指示，"離垢"、"無上"是其形容詞。 其中，首先佛陀一詞以"證悟諸諦故為佛陀，令眾生覺悟故為佛陀"等方式。<.Assistant>

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

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

我來直譯這段巴利文： 應當以義釋的方式理解其義。又或者，因為永遠斷除了帶有習氣的無知睡眠，或因為覺悟開展，所以稱為佛陀，依覺醒和開展之義。又或者，因為沒有任何所知法未被覺悟，無需以所知差別作為受詞，不需要作詞的願望，僅以理解義獲得作者指示，所以稱為佛陀，如"受戒者不施與"。從意義上說，由波羅蜜所成熟，以自覺智連同習氣完全斷除、摧毀一切煩惱，具足大悲、一切智智等無量功德群的蘊相續即是佛陀。如所說： "佛陀即是世尊，自覺者，無師，對於前未聞法自證諸諦，於此獲得一切智性，于諸力得自在。"

1.162).

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

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

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

我來直譯這段巴利文： "api"一詞表示推崇，以此表明對將要說的法的殊勝功德的推崇:"具足如是功德殊勝的世尊"。"佛性"即正等菩提。"修習"即生起、增長。"證悟"即現見。"證得"即到達，獲得之義，這與"佛性"相連。"離垢"即遠離垢染，無過失之義。"禮敬"即我頂禮，或讚歎。"無上"即無有更上，出世間之義。"法"即如所教導那樣修習，使不墮惡趣和輪迴而加持，故稱為法。 這裡的簡要意思是：如是具足種種功德的佛陀世尊，修習稱為聖的法，證悟稱為果和涅槃的法而證得無上正等菩提，我禮敬這作為諸佛成佛因的、遠離一切過失垢染的、因無有更上而無上的證悟正法。因為顯示教法，所以也應當理解包含教法。又或者，因為註釋中說"修習通達阿毗達摩理趣海，思維三藏"，所以證悟、思維的用語也適用於教法，應當理解這裡也說到了教法。如是，因為說"修習、證悟彼法"，所以應當瞭解這裡的法字也包含作為成佛之法的諸波羅蜜和之前的增上戒學等。因為它們也因遠離對治而離垢，因不共他而無上。如是，為眾生出離一切輪迴苦而發大愿，具有以大悲堅忍為特質的心意，以智慧殊勝清凈的佈施、調御、自製等最上諸法，在超過十萬劫的四阿僧祇劫中，以恭敬、相續、無餘的修習和現證，于業等獲得自在，具有不可思議的大威力，達到增上戒心的最上波羅蜜的世尊，以二十四萬億種方式運用大金剛智于緣起，證得無上正等菩提。 這裡，以"修習"讚歎法的明圓滿，以"證悟"讚歎解脫圓滿。如是，以前者讚歎禪那圓滿，以後者讚歎解脫圓滿。或以前者讚歎定圓滿，以後者讚歎等至圓滿。又或者，以前者讚歎盡智性，以後者讚歎無生智性。或以前者讚歎如電性，以後者讚歎如金剛性。或以前者讚歎離欲圓滿，以後者讚歎滅圓滿。如是，以前者讚歎出離性，以後者讚歎出世性。或以前者讚歎因性，以後者讚歎無為性。或以前者讚歎見性，以後者讚歎遠離性。或以前者讚歎增上性，以後者讚歎不死性。又或者，以"修習某法而證得佛性"讚歎法的善說性，以"證悟"讚歎現見性。如是，以前者讚歎無時性，以後者讚歎來見性。或以前者讚歎引導性，以後者讚歎各自證知性。

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

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

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

我來直譯這段巴利文： "離垢"表示通過顯示無染污性，展示法的清凈。"無上"表示顯示沒有比其更殊勝的存在的廣大圓滿。或者，以前者顯示法的舍離圓滿，以後者顯示法的光大圓滿。因為修習，法應當與離垢性相應。因為修習的功德能斷除過失。因為要證悟，應當與無上性相應。因為從證悟生起，沒有更高可做，不共他故無上。如是，與"修習"俱的是先前的戒等學處，顯示有學的戒定慧蘊；與"證悟"俱的是無為界，顯示無學的戒定慧蘊。 如是簡略地以一切法功德讚歎正法后，現在爲了讚歎聖眾而說"善逝的"等。其中，"善逝的"是連線指示，與"兒子們"相連。"親生的"是兒子的形容詞。"摧毀魔軍"是親生兒子之故的原因指示，以此表明世尊摧毀煩惱正是成為親生兒子的原因。"八"是數量限定指示，表明儘管他們以特殊有情的身份有無數百千數量，但不超過這個數量限定，不超過道、果、住的數量。"聚集"是總聚指示。"聖眾"是功德殊勝的群體集合指示，表明即便聖者個人不在，以見、戒的共同性而成為聖眾。 其中，生於胸中，長養于胸，親生。如同有情的親生兒子因自己出生而特別享有父親的遺產，這些聖者因為出生于正等覺者的盡頭的聖生，特別享有世尊的解脫之樂和聖法珍寶。或者，因為世尊的說法威力，踏入聖地，進入聖者，由世尊胸中的精進生出，無條件稱為"親生子"。即使由聲聞傳播的法，也仍稱為世尊的"說法"，因為以其為根本，且特徵無異。 儘管在聖者聲聞證得聖道之時，世尊如同魔子魔軍阻礙，但並非完全使其退轉，因為當有阻礙他們的原因被擾亂時，那些魔軍也被擾亂。因此說"摧毀魔軍"。在這一意義上，本應說"魔和魔軍摧毀"，但作了部分同一替換，應當這樣理解。或者，如同蘊、行魔，魔子魔軍在摧毀功德時也成為同伴，煩惱力群體稱為"軍"。如經中說："欲為第一軍"等。該軍以一百五十分支，或無量分支的煩惱軍，被念、法、精進、止等功德的部分攻擊，被擾亂、摧毀、擊潰，即聖者。以此表明他們是世尊的同類子。

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

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

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

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

Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –

『『Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

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

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

我來直譯這段巴利文： 根據語源學的解釋，因遠離煩惱，不行非道，而行正道，故稱聖者。又或者，因為應當被天界等世間親近為"歸依"，親近者能達成其目的，故稱聖者。聖者的僧團即聖僧，或者說既是聖又是僧團即聖僧，這聖僧。應當理解，因為在世尊之後，佛法二寶的證得也依賴於僧寶，所以爲了顯示這聖僧的大利益，在這裡說"頭面禮敬"。 這裡，以"善逝的親生子"顯示聖僧的來源圓滿，以"摧毀魔軍"顯示斷除圓滿，因為顯示斷除一切染污。以"八輩之聚"顯示智慧圓滿，因為顯示住于道果。以"聖僧"顯示來源圓滿，因為顯示是一切僧團中最上。又或者，"善逝的親生子"顯示聖僧清凈所依，"摧毀魔軍"顯示正直如理行道，"八輩之聚"顯示應供養等性質，"聖僧"顯示無上福田性質。如是，以"善逝的親生子"顯示聖僧具有出世間歸依。因為以出世間歸依，他們成為世尊的親生子。以"摧毀魔軍"顯示以發願圓滿成就的前行正行。因為已發願而正行者能戰勝魔和魔眾。以"八輩之聚"顯示已除對治的有學無學法，因為依人顯示道果法。以"聖僧"顯示最上應供養性。歸依是聲聞一切功德之始，有前行道的有學戒蘊等在中間，無學戒蘊等在最後，如是從始中終的善略說顯示了一切聖僧功德。 如是以三頌簡略地通過稱頌一切功德禮敬三寶后，現在爲了將這恭敬轉向如所欲的目的而說"如是我"等。其中，因能生喜故稱為寶，即佛法僧。因為如實思維"如是世尊"等功德時，生起能導至不死證得的不少喜悅。如所說： "大名，在聖弟子憶念如來時，他的心不為貪所纏，不為嗔所纏，不為癡所纏，他的心在那時對如來是正直的。大名，心正直的聖弟子獲得義受用，獲得法受用，獲得與法相應的喜悅，喜悅者生起歡喜"等。 或者說珍重等是寶的意義。如說： "珍重且價值大，無比難得見； 非下士所用，故稱為寶物。" 珍重等性質唯在佛等中獨特獲得。禮敬即禮敬性，如"佈施性、持戒性"。

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

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

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

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

我來直譯這段巴利文： 此中禮敬是以身語意對三寶功德的傾向或讚歎。因生起可尊敬的果報故稱福德，或因凈化自己的相續故稱福德。善除障礙即很好地除去障礙，以此顯示由於自己的信心圓滿和三寶的福田圓滿，該福德能夠消除意義闡明的妨礙災難。"成為"是先前動作，與"我將闡明義"相連。"其"即對三寶的禮敬性福德，"威力"即力量。 如是顯示禮敬三寶的目的后，現在爲了顯示想要註釋的法的意義，首先以功德讚歎的方式引入而說"長"等。其中"以長經標記"即以長量經為特徵，以此顯示"長"這名稱隨順此部的意義。然而，經不就是部嗎？為何要用經來標記呢？從勝義說確實如此，但是部是依經而施設。如同對義文集合稱為"經"，對經集合稱為"部"。因有緣起等甚深義故稱為"精妙"。來到此處，由此處，或從此處獲得自利他利等，故稱為"部"，既是部又是殊勝即是殊勝部，或為部所認可的殊勝即是殊勝部。佛陀的隨覺者即隨覺佛者，即隨佛證悟諸諦的上首弟子等聖者。由他們以義的註釋方式和功德的註釋方式註釋。或者應當解釋為佛陀和隨覺者即隨覺佛者。因為三藏的義釋方式是由正等覺者所說，稱為"雜說"，之後由聲聞通過結集等方式傳承，諸師如是說。 "能生信功德"即能在佛等處生起信心圓滿。因為此部在《梵網經》等中以戒見等的無餘說示等方式，在《大本經》等中以前佛的功德說示等方式，在《波梯經》等中以降伏外道而作不可反駁獅子吼等方式，在《無上經》等中以特別顯示佛功德的方式，帶來對三寶的殊勝信心。這是阿阇黎在註釋中的習慣，即在各註釋開頭以稱頌所註釋法的殊勝功德來讚歎。如是在《破除疑障疏》、《顯揚心義疏》、《滿足所欲疏》、《法聚論注》等中，分別以"破斥他論、生起智慧差別、最上說法者、生起種種辯才、以深智洞察、不斷以種種理趣精妙的阿毗達摩"等方式讚歎。 以此說明義故稱義釋，即註釋，將"ttha"字變成"ṭṭha"字，如"苦的逼迫義"。

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

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

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

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

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

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

我來直譯這段巴利文： 始即在第一次結集時。具足六神通、最上心自在，具有禪定等五種自在性故稱自在者，即摩訶迦葉等長老。以他們五百人。"彼"即彼註釋。"結集"即在應當闡明意義處說"此是彼義，此是彼義"而集合。後來在第二、第三次結集時由耶舍長老等再次結集，以此顯示自己註釋的傳承清凈。 因取獅子故稱獅子，即獅子王子。應知錫蘭(斯里蘭卡)剎帝利和錫蘭島因屬於其血統、作為其居所而稱為獅子。"帶來"即從閻浮提(印度)帶來。"其後"即後來。因為後來爲了不混淆而用僧伽羅語立註釋。因此其根本註釋不是普遍共通的，這表明此義釋定當作出。因此說"為諸島住者"。其中"諸島住者"即閻浮提住者。或者解釋為爲了錫蘭島住者而用僧伽羅語建立。 "除去"即除去如外皮的僧伽羅語。"從彼"即從註釋。"我"指示自己。"悅意語"即摩揭陀語。因為它是自然語言，能令智者歡喜。因此說"隨順聖典的方式"，意為隨順聖典程序，依從聖典語言。"離過"即無非自然語言等。 "不違背傳統"即不違背定說，以此說明無義理過失。因為不相違故，此處也將闡明長老說。"長老傳燈"，因具足堅固戒蘊等故稱長老，即摩訶迦葉等。他們傳來的師承傳統稱為長老傳，屬於此傳統且具足教證，以慧燈照亮故稱長老傳燈，即大寺住的諸長老。以種種方式決定故稱抉擇，即在難解處以破除疑難方式進行的斷疑說。善巧精微抉擇為其特質故稱善巧抉擇。或者說抉擇即是決定，即如所說境界的智。善巧聰慧抉擇為其特質故稱善巧抉擇，以此顯示從摩訶迦葉等長老相承而來，因此是大寺住者無倒細微的抉擇，故為權威。 "及善人"中"及"字是總括義，以此顯示不僅為閻浮提住者，也為令善人歡喜，因此為錫蘭島住者之義也成就，因為易於學習等對他們也有大利益。"為久住"即為久時安住之義。因為此義釋是無倒文詞善安立和義理善理趣的方便，故能令正法久住。世尊說此： "比丘們，這兩法能令正法久住、不忘失、不滅沒。哪兩法？善安立的文詞和善引導的意義。"

2.21).

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

我來直譯這段巴利文： 想要作義釋時,爲了避免其廣大而說"戒論"等。因此說"此處不詳述"。或者說想要作註釋時,作為其一部分的清凈道論也應當採納,所以為說法者作指導而以列舉方式顯示在那裡所論述的法,以"戒論"等。其中"戒論"即關於行持、禁止等的詳細戒論。"頭陀法"即乞食等支。

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

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

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

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

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

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

Ganthārambhakathāvaṇṇanā niṭṭhitā.

Nidānakathāvaṇṇanā

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

我來直譯這段巴利文： 十三種除遣煩惱的法。聖典中的修習處共三十八種，註釋中有兩種，是無餘的業修習的進行處。"具修行方式"即包含貪行等的本性和方式。四禪是色界四禪，四無色定是無色定。或者說八種已得的禪，通過入定自在而得的定。或者說禪是色無色界禪，定是果定和滅定。 分為世間和出世間的六神通，包括所有神通。如《智分別》等處所說的方式，以一種等方式集合、總結的決定，即智慧集合決定。 諸緣法中，以因等為諸緣起法的因緣等方式即緣起方式，其說明即緣起方式說，即緣起說。因為細緻分析極其困難，故極為精細，無雜亂于其他部派見解，具有一性等方式而在彼處論究，故說"極為清凈精微的方式"。未放棄《分別智》等處的方式而論究，故稱不捨離道。 "如是一切"中"如是"字是總結，"一切"是意義。"此處"即此註釋。不詳論，避免重複是意圖。 現在確定不詳論的唯一原因，說"在中間立足清凈道論"等。在"立足中間"中，以示中間性，特別是四部的共通註釋是清凈道論，非如《善吉祥光》等特殊註釋。"特別"是說清凈道論對於律藏阿毗達摩也適當作義釋。 "如是"即如此。"彼亦"即清凈道論。"以此"即《善吉祥光》。在此處以"帶來錫蘭島"等顯示義釋的徵兆，以"為島住者利益，為善人歡喜，為法久住"顯示目的，其餘顯示作法方式。不論述戒論等也是作法方式。 造論開篇註釋畢。 序言註釋 分別者的本性闡明唯通過分別顯示，首先以章句方式顯示分別，說"彼處長部名"等。其中"彼處"即"我將闡明長部殊勝部的義"所說處。"我將闡明其義"已承諾，長部即以章句方式如是分別。或者"彼處"即"依長部義"此語。所說的長部以章等方式如此。為顯示自己註釋在第一大結集時按次第安立的情況，說"彼在章中說序言等"。為何在四部中長部首先結集，且在彼處首先安立戒蘊章，在彼處首先《梵網經》？此問題無處成立。然而因為能生信的功德，長部首先結集。信實是善法的種子。如所說："信為種，精進為雨"。<.Assistant>

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

Paṭhamamahāsaṅgītikathāvaṇṇanā

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

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

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

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

我來直譯這段巴利文： 已顯示其能生信的功德。而且因為攝收若干經,因為份量少而易於把持記憶等。如此,它攝收三十四經,份量為六十四唱誦。因為多說戒論,故戒蘊品首先安立。因為戒是教法之始,是一切功德之基。因此說:"因此,比丘,你應首先清凈善法。善法之始是什麼?即清凈戒"等。以此說明此品名稱的如實性。因為是關於解開見的討論,應當理解經藏的無餘見分別《梵網經》首先安立。因為在三藏佛語中,沒有像《梵網經》那樣徹底清除、解開見解之經。 第一大結集註釋 想要按第一大結集安立的次第作註釋,顯示它和已入聖典此處文句的原因,故說"第一大結集...等應知"。其中,因為隨緣在此處彼處說示、制定,故結集是收集散佈的法律而唱誦說明,以此攝取各學處和經在始終和中間以連線方式安立的結集者之語。因為範圍大、值得尊敬,故大結集稱為大結集,第一大結集是第一大結集,其進行時間是第一大結集時間,于第一大結集時間。"序言"是以說示處、時等方式使不明者明瞭而說示故稱序言。雖然有其他作為眾生獲得無上見、歸依等因的世尊行為,但隨順"佛陀應覺悟"的誓願,作為所化眾生證得道果之因的行為無譬喻地稱為佛陀事業,故說"始於轉法輪"。其中,信根等法以轉動義故稱輪即法輪。或者說輪是命令,因不離法故法即輪即法輪,以法、以正理轉動亦稱法輪。如說: "法且轉動輪故法輪,輪且轉動法故法輪,以法轉動故法輪,以法行轉動故法輪"等。 "已作佛陀事業"以此顯示佛陀應作之事無餘。然而被聲聞調伏的所化眾生也是被世尊調伏,因此聲聞所說經稱為"佛語",聲聞所化眾生未調伏?此非過失,因為調伏方便已安立於聲聞。因此說: "惡魔,我不會般涅槃,直到我的比丘成為聰明、調伏、無畏、多聞、持法的聲聞...善以法攝取所生異論,說示神變法"等。

5.822; udā. 51).

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

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

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

我來直譯這段巴利文： "在拘尸那羅"等顯示世尊般涅槃的處所時間特殊性,為顯示"世尊未般涅槃"此執著為邪見,也為顯示在世間出生長大。因此爲了明顯顯示人性,大菩薩們在最後一世也娶妻等。被業煩惱所取即取,即果報蘊和所造色。此取以破除煩惱行魔而得涅槃時未舍離,此處以破除蘊魔死魔而舍離無餘,此即無餘,涅槃界。此處涅槃界意指寂滅而已,這是如此性相的具格表示。"分舍利日"不是"集會者"的限定語,而是鼓勵的限定語,即"在分舍利日鼓勵比丘們"。因為比丘們在分舍利日之前諸日已集合。或者說在分舍利日集會者身體和合聚集的意思。僧團的上座是僧上座,但那僧團是多少數量呢?說:"七十萬比丘"。因為常的期待在如此處確有複合詞,如"提婆達多的師長家"。 大迦葉尊者再次認為難得而鼓勵比丘們,這是連線。"分舍利日集會者"這與"鼓勵比丘們"中的"比丘們"這詞連線。憶念須跋陀老年出家者所說之語,這是連線。其中憶念是以法的感動之義為意。"會滅正法,我應結集...為久住,此外還有什麼債務"這些詞與"如是思惟"連線。如是"所說"與"隨攝、讚歎"連線。"惡比丘"中的"所"是虛詞,或表示原因,"因此原因會滅沒,此原因存在"的意思。"遠行"即行長路,即堪能長路的意思。 "所說"中"所"即因為,即所說為"因此原因",或者這是指動作,以此指隨攝和讚歎。"以衣共用"此處應帶來"自己"一詞而聯繫為"以衣自己共用"。因為誰與誰有關聯,即使遠離也是其所屬。或者應聯繫為被世尊以衣共用而被世尊隨攝,因為此具格表示也可能表示伴隨作者義。"只要"即只要,多少時間,或者在多少定住、神通住中我隨欲而住且受用,迦葉也如是,這是意思。應當理解這只是以九次第住、六神通的共同而說讚歎而已。因為大迦葉尊者不像世尊那樣每天入二十四億百千定,或以雙神變等方式運用神通。因此說:"九次第住、六神通差別"。此外還有什麼債務,除了結集法與律,這是意思。以"世尊豈非"等以譬喻方式說明已說之義。

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

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

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

我來直譯這段巴利文： "其後"即在鼓勵比丘之後。"非法之前閃耀"即恐怕閃耀,在非法能夠抵制法之前的意思。因為"前"字用於不欲的近處。"閃耀"即將閃耀。因為與"前"字相應,此現在時用於未來義,如"天將下雨"。 "攝受具足九分教法師教...四百九十九人"以此顯示雖然所說諸人從純觀行阿羅漢開始都具教證,但具足無礙解、三明等功德者在教證成就上達最高,對結集大有助益。這在《結集犍度》中說,因熟練運轉故無不親證,但在《一切歡喜》中說"無不親受",那是說即使說"從兩千比丘",也是在世尊處親受。"八萬四千"是就法蘊而說。"流轉"即熟練。因阿難長老新學眾離去,大迦葉長老如此說:"此童子不知分際"。其中"分際"即限度。"欲而來"即詞的分別。"雖是有學"不是說有學聖者有墮惡趣的可能,應當理解只是選擇無學聖者。因為以初道已斷四種惡趣。說"不可能因欲...趣向惡趣"是通過顯示他適合法的結集而說明現有的功德。"通曉"即已學習。 牛在此處行走故稱牛行處,如牛行處即牛行處,即乞食處。異類人如須跋陀。"劍籠"是說執持劍刀等的人為摩羅王保護世尊舍利。"斷彼障礙而作彼事"意為結集者斷應斷而作定當作的事。"大眾"即眾多人。"禮敬香室"意為因是受用塔。"如是"即如其他也如所說性質的意思。"使感動"即以"世尊豈不預先說:'一切可愛可意者必有別離散失'"等。

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

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

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

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

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

我來直譯這段巴利文： "使生感動。"大界"即積聚過失。"藥量"即少量藥。因為此"量"字表示少,如"捨棄適量樂"等。"第二日"即從天神使感動日,或從入祇園精舍日的第二日。命令即輪為命輪。 "此最勝"即此為最勝。因為此說明是語性轉變。"此即"應聯繫為"此是",或"此即五蘊"。為何說"友優波離,第一波羅夷在何處制定",豈非結集之前不應有第一性?不是不應,因為依世尊制定次第和誦波羅提木叉次第而成就第一性。因為大多三藏依世尊在世時確立的次第結集,特別是律藏和阿毗達摩藏應當如此理解。說"問事"等是包含"在何處制定"等所示和其餘而說。"第一波羅夷"即在第一波羅夷經文,因此說:"如來不說一個無義的文字"。 本生等屬小部,主要是法的解說性質,如此應攝入阿毗達摩藏,不應入長部等形式的經藏,也不應入制戒解說性質的律藏,故長誦者說"本生等攝入阿毗達摩藏"。此處不取行藏和佛種姓,因為屬本生性質。中誦者則說"因本生等依緣起而說,無如法說性質,故應攝入如此經藏,不應入性法解說性質、如法教的阿毗達摩藏",說本生等屬於經藏。應當考察其中的合理性而取。 如是以相、目的、時、處、作者、作法等顯示第一次結集后,現在爲了在其中確立成就的法與律有各種善巧,顯示一種等差別,說"如是此"等。其中"解脫味"即解脫功德,或具解脫成就,因產生最上果,或解脫作用,因成就永遠解脫煩惱。有些人說"解脫喜悅"。 雖然一般地說一切佛語以調伏煩惱故是律,以護持隨教修行者避免墮惡趣等故是法,但爲了確定此處所意指的法與律,說"其中律藏"等。余佛語是法,因為主要說蘊等性法。或者說雖然律也是法,因有聖典等性質,但在律字鄰近處以不同所屬方式使用的法字表示與律典異質的典籍,如"福智資糧、牛與牡牛"等。

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

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

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

我來直譯這段巴利文： "無數生死輪迴"此偈是世尊在觀察自己以一切知智為基礎的阿羅漢果證時,在第十九觀察智之後說的。因此說"這是第一佛語"。據說這是一切佛陀都不捨棄的自說。這是其簡要意義:我尋求這個自體之屋的作者、渴愛建築師時,爲了能見到它的菩提智,在燃燈佛足下發大愿,在如此長時無數生死輪迴、無數百千生死輪迴中,未找到、未獲得那智而奔走輪迴。因為生以老病死混雜故名為難以一再趨向的苦,在未見到它時不止息,故尋求它而奔走的意思。"被見到了"即現在被我通達一切知智而見到了。"再造屋"即再造這稱為我的自體之屋。"將不造"即不會造。你所有餘煩惱椽已被我破。此你所造自體之屋的頂、稱為無明的椽圈已被破壞。我的心已趨入、進入寂滅涅槃作為所緣,而且我已證得、獲得、達到稱為渴愛滅的阿羅漢道。這是意處生起諸法之始。"當諸法顯現時"這是語處生起諸法之始。據說世尊以內心默唸說"無數生死輪迴"等。"初日"這不與"證得一切知"連線,而是與"觀察時生起"連線。因為世尊于毗舍佉月圓日破曉時證得一切知。 "壞法"以無常相為門而顯示諸行苦無我相,如說"凡無常者是苦,凡苦者是無我"。以顯示三相方式而示以彼為緣的觀,應當理解顯示非一切外道所行境,佛獨特的以四諦業處為根本,無倒,趣向涅槃之道。現在令趣入彼中正行說"以不放逸成就"。或者以"諸行是壞法"簡要令生感動,以"以不放逸成就"簡要顯示無餘正行。因為不放逸一詞含攝三學,完全圓滿教法而住。 第一結集未結集的是結集犍度、論事和發趣論等。有些人說"須婆經"也

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

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

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

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

我來直譯這段巴利文： 有些人說在第一結集中未結集,但這是不合理的。因為在第一結集之前,尊者阿難在祇樹給孤獨園住時,已經有關於須婆童子的言說。 關於增強或鬆弛作業的目的,依次序在原本有罪和被制罪的學處中。"以此"即以種種方法等。"此"即以種種特別方法等的偈語。"此"即律。 以自利他等差別:凡誦讀、聽聞、誦說、思考、宣說此經者,經中所攝的戒等自利,由於可以利益他人,故也利益於他,此經顯示、闡明這兩方面。如此等各種意義,以"等"字攝入,如現法利益、後世利益、世間的和出世間的等。"義"字也是指利益的意思,非語義本身。若是語義本身,則經文亦顯示自身語義,可說也顯示他人,但經文所顯示的義只屬於自身,非顯示他人利益,故不應攝取他人利益,因為無需被顯示的他人利益,也無需被遣除的他人利益。因無分別自他的語義本身,故不應取"等"字。因此如上所說利益意義在經中不存在,故從持經者個人角度說自利他。 或者不依經文,若說自利等義種,如在解釋"非為自利自讚獲利"處說:"自利、他利、俱利、現法利益、後世利益、顯淺義、深義、隱義、覆義、所引導義、所引義、無過義、無穢義、清凈義、勝義"等,這些顯示經義。在此義類中,"義"字也可指語義本身。在此處,前五種義類是利益,其後六種是語義本身,最後兩種具有雙重性質。其中因難以理解而無法把握的是深義。未顯露的是隱義。如根本水等被塵土覆蓋,以字母佈置等被遮蔽的是覆義。需要闡明而使人瞭解的是所引導義。依常語可了知的是所引義。無過、無穢、清凈是依語境或依善、異熟、作用法而說。勝義是涅槃,或諸法的不顛倒本性。或者"自己成為少欲"是自利,"為他人作少欲之說"是他利。如"自己遠離殺生"等。

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

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

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

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

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

『『Sassatucchedadiṭṭhi ca, khanti cevānulomike;

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

我來直譯這段巴利文： 應當聯繫"自己遠離殺生"等經。也應當說明經字區別于律和阿毗達摩的意義。因此,隨所化者意樂而轉的說法格外顯示自利他利等,因為專注於此,而非依命令和法性而轉,故說"因顯示諸義故稱經"。 在經中,命令和法性隨順所化者意樂,不像律和阿毗達摩中所化者意樂隨順命令和法性。因此經的說法導向所化者必定得到利益,故說"此中善說"等。"生出"即結果。為顯示"經的保護"的意義,說"善加保護"。應當聯繫經是自利等安立的準則,是自利等的攝持者,因為經以顯示其義為主。應當聯繫與律阿毗達摩的區別。"此"即"因顯示諸義"等義說。"此"即經。 在"前進"中,字首abhi表示進行動作的增長超越,"聞名""標記"中表示知識標記動作的特別明顯,"殊勝"中表示喜樂的過度殊勝,這是合理的因為字首表示特殊動作。但是在"大王""勝律"中abhi字首用於尊敬和限定的王和律,這如何合理?因為表示尊敬限定等動作,而王和律與這些動作相應。這裡就像ati字首在"極華"等,abhi字首與其工具一起說動作,故成就"大王""勝律"等詞,如是在"阿毗達摩"詞中,abhi字首與其工具一起表示增長等動作,應當理解顯示此義。 以修習遍滿增長說增長法。"以所緣等"即以所緣、相應、業門、道等。"無差別"即在互相有差別的律經阿毗達摩中無差別、平等的。"此藏字"的意思。"如所說"即以"如是二義"等所說方式。 說法是以說法者所依的命令等方式開顯應說諸義。教是以所教導人所依的應責罰等方式教導調伏。論是使應說的防護等義與言語相應。或者論是"此中說"。防護不防護的論是防護不防護論。其他也是此理。"差別"字應分別聯繫"應當適當顯示說法差別、教差別和論差別"。"差別"即異類的意思。學、斷、甚深性即學斷甚深性,應當顯示。此中"如"即以誹謗、出離、法藏護持、因、學習、善行、惡行等方式。"具命"即應制命令因為是正等覺者。因為世俗諦和勝義諦都存在故說"以命令為多"。其後都是此理。勢耶迦等是多犯過者。意樂即意向,實即見和智。如說: "常斷見和,順忍性, 如實之智,此名意向"。

1.136);

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

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

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

我來直譯這段巴利文： 根據欲貪、有貪、見、嗔恚、疑、慢、無明,七種隨眠是未來煩惱,過去現在也如是說。因為諸法沒有因時間差別而有自性差別。行為即六根本行為,以中間差別有多種,以混合有六十三種。這些我們已在《不迷沒經注》中詳細顯示,有需要者應從彼處獲取。或者行為即所行,以善行惡行分為二種。勝解即眾生依過去習慣的愛好,以劣勝分為二種。因為無法分析為實體,依見慢愛而有"我、我所"想。大防護不防護。因為此無字有智慧義,如"無學法"。 在這三種中這些法義說和證悟,此中聖典義、聖典說、聖典義證悟都是聖典境,故律藏等為義說證悟所依是合理的,但藏只是聖典,它們如何合理為法所依?因為總體聖典是支分聖典的所依。因為總體說為支分的所依,如"樹上的枝"。因為法等難以通達,故說律等為甚深,說律等有四種甚深。因此,不應責難說只有法等因難通達故甚深,而非律等,因為已從直接和境與有境兩方面說明了律等的甚深。因為法即律等,它們的境是義,法義是說證悟的境。其中應知因證悟難作故法義難通達,因說智難作故說法難通達,而證悟因不能生起,及因證悟境智難得故難通達。 "于因的智是法無礙解"此語如何知道法是因?因為顯示覆合詞"法無礙解"的分詞義時說"于因的智"。因為在"於法的無礙解"中,顯示"於法"的意義時說"于因",顯示"無礙解"的意義時說"智"。因此,說因法二字同義,智無礙解二字同義,說明法是因,義是因果,就應如是理解。

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

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

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

以下是巴利文的完整直譯： "如法"中，法字包含因和一切果。這是表示自性的，非表示修學因的，因此"如法"即是哪個無明行等法，就是在那個中。或者"依法"。說也如證悟一樣，因為不顛倒地顯示境，依法而轉，所以說"不顛倒言說"。法言說即義和文字的不顛倒言說，通過此顯示在"彼處法語言中的智是語言無礙解"中所說的自性法語言，因為說的本性是語言。正如在語言無礙解中已說明了限定境等，在註釋中"以彼自性語言音為境"等已顯示語音境。通過確定"此義是此音的表達者"，依照特定音的顯示而轉的是說。"依順等而說"顯示該法語言的言說是該言說的轉起。"意圖"是指依照法語言言說而非離此的概念。 豈不是在"法是聖典"此觀點中，因法的語言本性，法說沒有差別嗎?不是。因為諸義的覺悟者所知，依習得等先前確定的語言連線是法，後來為他人理解而轉起的是顯示彼義的說。或者如前所說能生語言的心起是說，如妄語等。"言說的轉起"也依如前所說的心起而合理。它轉起言說，且被它轉起說示。"彼是世間和出世間"等已說明了以何種方式證悟，所證悟的是什麼，以及它的自性，通過境和不迷沒顯示法等的順應。在此，依境順應義等在法等中的了知是世間證悟，了知無明行等義和彼二者的概念以涅槃為境，與道相應，破除迷沒，是出世間證悟。為顯示證悟的另一種瞭解義，說"彼等"等。"瞭解是證悟"此語義中的證悟，"被瞭解是證悟"此語顯示各種色等法的不顛倒自性也稱為"證悟"。 為顯示法等藏的甚深，說"現在因為這些藏"等。在這些藏中的法等的哪個證悟，以及在這些藏中各法的不顛倒自性，應當聯繫。因為無明行等法義難以通達，概念難以建立，說的難以作成，證悟不能生起、不能以境為對象，應知其難以瞭解乃是不可分辨的。

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

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

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

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

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

『『Suttanti sāmaññavidhi, visesavidhayo pare;

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

我來直譯這段巴利文： "彼"指難以掌握的學習而說。"義"即所說義和目的義。"不觀察"即不思考。"不堪于思維"即不堪于思維慧,意思是不應經思維觀察以智見而喜愛接受。"如是"即以此學習。為脫離論難而學習者,是爲了使他人加諸己身的論難得解脫為目的而學習法,或為脫離論難即脫離誹謗。"為何義"即為證得戒等或無取解脫,意思是正確地學習。"此"即此法。"不得"即不獲得。對他們來說,此法因被誤解而成為非難、傲慢、貶低、誹謗等因,長久導向不利和苦。司庫指任命于庫藏者,如司庫般司庫,即護持法寶者。不顧其他義而只以司庫身份學習是司庫學習。 "只是彼等"的限定是就應當證得的六神通四無礙解等在律中無差別說而說。因為在韋蘭迦品只分別說三明。但第二個"只是彼等"的限定是就四無礙解而作,不是三明。因為它們包攝在六神通中,已在經中分別說。 誤解執取,如"我如是了知世尊所說法,即此識輪迴流轉而非他"等。"法思"即思考法之自性,如"僅以心生起即成佈施,心自成為自己的所緣,一切心緣無自性法"等。"彼等"即彼等藏。 "此"即此佛語。"隨順"即依義隨順。為顯示隨順性而說"為何"等。"一部"即一部類。波尼卡和奇卡利卡剎帝利,他們的居處是波尼卡部和奇卡利卡部。 "九種差別"中如何是九種差別?因為有偈頌的經是應頌,無偈頌的經是記說,離此二者的經無特殊名稱為自說等,不可能成為經分,也不能攝入《吉祥經》等為經分,因無偈頌,如《法句》等,或應攝入應頌分,因有偈頌,如有偈品,如是在二分別等中有偈頌部分?說: "經為一般規則,余為特殊規則, 因有因已安立,他俱非他故。"

1.paṭhamamahāsaṅgītikathāvaṇṇanā);

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

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

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

我來直譯這些巴利文： 1. 第一大結集說註釋 一切佛語都是經，這是一般規則。因此長老摩訶迦旃延在《導論》中說："九種經的追求"。"此是彼世尊之經來、經所攝，自說中有五百經"等，是此義的證明。 其他特殊規則因有因，應頌等在其各部分中以各種因而成為特殊規則。如是，應頌以有偈頌為其性質的因。在世間中也稱有韻語、有偈頌的散文為"應誦"。但在無偈頌時，問答性質是記說的特徵。因為問答稱為"記"，記即記說。如是，那麼有偈頌等以問答方式轉起的也成為記說嗎？不成為，因為應頌等名稱無處所，且因特別說明"在無偈頌時"。如是，在《法句》等純偈頌，雖有偈頌但有喜悅智所成偈的，有"如是說"等言語相連的，及有未曾有法相應的經的差別中，依次安立偈、自說、如是語、未曾有法之名。如是雖有偈頌形式，但顯示世尊過去生中行為威力的安立本生名，雖有問答性質和有偈頌，但在某些經中因獲得智而安立方廣名。如是以各種有偈頌等因在各種經的差別中安立應頌等名稱，故應頌等是異於經分的特殊規則。在此離應頌分等因的，以避免特殊名稱而以一般名稱轉起即是經分。豈不是有偈頌的經是應頌，無偈頌的經是記說，故經分不成立的質難仍然存在？不存在，因已清凈。已清凈即前面所說在無偈頌時問答性質是記說的特徵。 所說"因無偈頌故《吉祥經》等

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

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

Nidānakathāvaṇṇanā niṭṭhitā.

1. Brahmajālasuttavaṇṇanā

Paribbājakakathāvaṇṇanā

Evaṃ paṭhamamahāsaṅgītiṃ dassetvā yadatthaṃ sā idha dassitā, idāni taṃ nigamanavasena dassetuṃ 『『imissā』』tiādimāha.

我來直譯這段巴利文： "不能攝入經分"，這不對，因為已確立。已確立《吉祥經》等為經。因為它們不像《法句》《佛種姓》等以偈頌而著稱，而是以經的性質。因此在註釋中稱為"名為經"。所說"因有偈頌故應攝入應頌分"，這也不存在，因為與他俱。"有偈頌"即與偈頌俱。俱性實際上是與他，在《吉祥經》等中沒有離開說法的任何經文部分可稱為"與偈頌俱"，也沒有任何總集。所說"在二分別等中有偈頌部分應攝入應頌分"，這也不對，因為異於他。因為那些偈頌完全不同，屬於本生等。因此不以彼等成為二分別等的應頌分。如是應知經等分無相混雜。 "此法...此律,此八萬四千法蘊"，以法律等差別確定佛語，由迦葉為首的長老眾以具備諸多奇蹟顯現的結集確立此長部為第一中間佛語等，以"如是此無差別"等顯示。 註釋序論終。 1. 梵網經註釋 遊行者說註釋 如是顯示第一大結集后，為顯示此處所顯示的目的，今以結論方式說"此"等。

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

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

我來直譯這段巴利文： 1. 如是顯示了《梵網》的一般外緣起后，現在為註釋內緣起而說"彼處"等。或以六種方式應作註釋:從關聯、詞、詞分析、詞義、質問和解答。其中關聯即說關聯。是世間所說的"開端"。此應依經文以緣起經,依緣起經以結集而知，因為顯示第一大結集時已顯示緣起經的關聯,故作詞等方式的註釋而說"'如是'為助詞"等。在"'我'等"中,"中間"字和"和"字的助詞性,應說或不應說,因已以規則攝取,餘下的'直至'字等以"等"字攝取。"詞分析"即詞的差別,非詞的分解。或詞和詞分析為詞分析,或詞分解和詞分析為詞分析,以單余方式應知詞和詞分解也以詞分析字說。其中詞分解應見於"比丘眾"等差別詞中。 "義"即詞義。顯示詞義時,首先以義摘出的順序顯示"如是"字而說"首先'如是'字"等。"限定等"中,以"等"字應見攝取此義、問、量等義。如是在"如是去、如是性、如是相"等中,"如是"字表"此"字義。因為"去"字是形態的同義詞,如是"性、相"字也是。因此世間說與"性"相應的"去"字表形態義。在"是否如是、豈非、究竟、云何"和"善沐浴善涂香,修整鬚髮,著瓔珞莊嚴,著白衣,具足受用五欲,受到侍奉,如今你與師一樣嗎?不如此,尊者瞿曇"等中表問。在"如是速轉、如是壽盡"等中表量。豈不是在"是否如是,如是彼等,如是壽盡"中,"如是"字表問的形態、量的形態,故"如是"字唯表形態義?不是,因有差別。因為此處表形態義是指僅表形態,如"如是解說"等中非表形態差別,如是作時"如是生的人"等在譬喻等中的例證成為合適。如是在"如...多"中,因顯示如花堆處的人生、善士依止、聞正法、如理作意、受用圓滿等佈施等福業因集,以端嚴、妙香等功德相應,如作花鬘般眾多福業,應由必死性的人作,故花堆花鬘即譬喻,它們的譬喻狀以"如"字無定地說,故"如是"字應說是譬喻狀總結義。但彼譬喻狀被確定時實即是譬喻,故說"出現于譬喻"。

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

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

我來直譯這段巴利文： 如是"如是應前進"等中所教導的沙門適宜威儀圓滿,其中的教導狀實即是教導,故說"如是...于教導"。如是在"如是,世尊;如是,善逝"中,由如實知世尊所說義者所作的以彼處存在功德的方式歡喜、使歡悅為慶慰,其中的慶慰狀應當聯繫。在"如是此"中應聯繫呵責狀。彼呵責狀因"賤女"等貶低語的鄰近,了知被此"如是"字顯示。如此處,應見譬喻狀等也因譬喻等方式所說的花堆等詞的鄰近。"如是說"中,因"如我所說,如是對沙門阿難說"之說話狀,現在應說的以"如是"字指示,故說指示義。在"如是否"中,為生起對所說諸法導向不利苦的確定,以得同意方式問"轉向否,此中如何",說"此中如是否",了知以"如是"字顯示彼狀確定,但彼諸法導向不利苦的狀態被確定時成為限定義,故說"在'如是此中否'等處表限定"。但"如是,尊者"是被善加聞法作意的諸比丘表明自己住立於彼處而說,此中"如是"字表同意語,由此說"如是,尊者;善哉,尊者;善好,尊者"。 種種方法巧妙,即稱為一異無作如是法性,或稱為旋轉、三蓮、獅子游戲、鉤形觀察等,依處等差別而有種種方法為種種方法,或方法即聖典行相,它們依施設隨施設等、雜染分等、世間等、彼二混合等、善等、蘊等、攝等、定解脫等、安立等、善根等、三發趣等方式有種種相,故為種種方法,以彼等巧妙細密為種種方法巧妙。意樂即深意,它們以常見等差別,以及依少塵等方式有多種,或以自意樂等為生起、起因,故為多意樂生起。具足義文即義文圓滿因無需增加,或應見義為具足六種顯示、闡明、開顯、分別、顯了、施設等義分,具足字母、語句、文字、形相、語源、說明等六種文分。

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

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

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

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

我來直譯這段巴利文： "種種神變"中,關於"神變"字的語義,他們說"因除去對治、除去貪等煩惱為神變"。但世尊無貪等對治可除。凡夫也在離隨煩惱、具足八功德的心中已除對治時生起神變,故依彼處的慣用語也不能在此說"神變"。但若大悲世尊弟子的煩惱為對治,因除彼等說"神變",如是則適合。或者世尊和教法的對治是外道,因除彼等為神變。因為他們以除見、在顯示見時無能故,被神通記說教誡所除去。或"對"字表示"后"義,如"當他入時,另一婆羅門來"等,故在心定、離隨煩惱和已作所作后應除應轉為神變,或自己的隨煩惱被第四禪道所除后的除為神變。神通記說教誡也由離隨煩惱、已作所作者為利益眾生而再轉起,且除自己隨煩惱后成為除他眾生隨煩惱,故成為神變。神變即是神變。或在神變即神通記說教誡總集中的每一個稱為"神變"。或因除對治,第四禪和道是神變,生於彼中,或以彼為相,或從彼來為神變。因世尊說法中得種種神通等差別和境差別,故說"種種神變"。 "不異"義是不異於從世尊親聞的狀態,非不異於世尊所說的狀態。因世尊說法有不可思議威力。如是作時,"誰能以一切方式了知"此語成為合理。顯示受持力也不相違,因意為不違背所聞狀態。此中不捨離他義,因二義同一境,否則長老於世尊說法成為能完全領受和不能領受。 "非他者是自己",如是說于自相續中轉起的自身,雖然"我"字僅見於一義,但依工具、與格、所有格說而有差別,故說"'我'字見於三義"。 雖然字首特別表示動作,但因顯示,即使有字首,"聞"字也隨順彼彼義,故在無字首"聞"字的義類舉中取有字首者不相違,顯示說"有字首和無字首"。"彼"即"聞"字。在此"聞"字中可能有業和狀態語根,故說"義為已知解或知解"。在"我"為義時,即當"我"字依作者而為工具說時。在"我的"為義時,即當依關聯而為所有格說時。

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

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

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

我來直譯這段巴利文： 因在"聞"字鄰近使用的"如是"字應表示聞的作用,故說"'如是'表示耳識等識的作用"。以"等"字應知攝取領受等五門識及由彼引生的意門識。或因一切語句都具有"實"義,故"聞"得有"確實聞"之義,故說"因排除非聞性",以此顯示被限定所否定。如應限定"聞即聞",它成為正聞,故說"表示無不足、無過多、無顛倒之把握"。或者"詞依遮遣他義而說義",故"聞"即非不聞為此義,故說"因排除非聞性",以此作遮遣見等。此說:此非我所見,非自覺智所證,而是所聞,且是正聞。因此說"表示無不足、無過多、無顛倒之把握"。或在"如是"字表限定義時作此義配合,故對依此的"聞"字說此義"因排除非聞性"。因此說"表示無不足、無過多、無顛倒之把握"。此中"聞"字應知表業義為"被聞"。 如是顯示依聞因、聞者、聞的差別而以一種方式配合三詞的義后,現在為顯示以其他方式而說"如是"等。其中"彼"即從世尊親聞法的狀態而轉起的意門識路。因為它能以種種方式在所緣中轉起。如是說"依耳門"。"以種種方式"即將說的種種文義把握的種種方式,以此顯示此配合中取"如是"字為方式義。"表示轉起的存在"即表示轉起的有性。說"'聞'表法"因所說方式的識路以種種方式轉起的所緣是法,非因"聞"字表法義。"此中實"等是明顯化已說之義。其中"以識路"為具格表工具義。"我"表作者義。 說"'如是'表應指示"取"如是"字為指示義,因無應指示者的應指示性,以此顯示以"如是"字顧及整個經。因"聞"字是作用詞,且聞作用系屬於普通識相續,其中有補特伽羅施設,故說"'聞'表補特伽羅作用"。因為離補特伽羅施設的法相續中不得有聞作用。

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

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

我來直譯這段巴利文： "其心相續"等也是取"如是"字為方式義,為顯示與前配合不同的義配合而說。其中"方式施設"即取施設,依法的轉起方式取而如是說。說"'聞'為境界說明"因可聞之法是聞作用作者補特伽羅依聞作用的轉起處。雖然離心相續在勝義上無任何作者,但以語言施設依智所分別差別說欲,作為異於心相續的具彼者而說"以心相續為具彼者"。聞作用境界也是可聞法,因在此勝義上是有聞作用轉起心相續的作者,或因僅以聞而有心轉起為聞作用,故成為彼作用作者的境界,因此說"于具彼作者的境界"。因聞狀態為長老正確決定,故說"把握決定",或以此應見取"如是"字為限定義而作此義配合。 "如是"字以顯示前所聞種種稱為經的義文之所憶持狀態的方式、指示或限定為自性,因彼狀態等憶持是補特伽羅施設之取基法相續的作用,故說"'如是'為補特伽羅作用說明"。但聞作用即使對補特伽羅論者也無離識,故特別是識的作用,因此說"'聞'為識作用說明"。因"我"字轉起必定以有情為境,且識作用應配合于彼,故說"'我'為俱二作用相應補特伽羅說明"。"如是"字和"聞"字的義依次為無實施設和有實施設自性,顯示它們如是以施設取基作用,故說"'如是'為補特伽羅作用說明,'聞'為識作用說明"。此中應見依工具、作用、作者、業的差別顯示,依補特伽羅作用境界和補特伽羅作用指示,依把握方式、能把握者、所把握境界的差別說明,及依作者、工具、作用、作者說明等方式顯示第二等四種義配合。

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

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

我來直譯這段巴利文： 因一切以聲音所理解的義應依施設而趨入,且一切施設依有等而攝入六種施設差別中,在彼等中抉擇"實"等施設的自性而說"'如是'和'我'"等。其中因"如是"和"我"所說的狀態等義及諸法無顯著性而為無實施設,故說"依真實義和勝義為無實施設"。其中"依真實義和勝義"即依實義和最上義。此說:義非如幻、陽焰等的非實,非如傳聞等所取的非最上,彼色聲等自性或變壞、領受等自性的義稱為"真實和勝義",非如是"如是、我"等詞的義。為更明顯此義而說"因於此"等。說"'聞'為有實施設"是指聲處。因此說"凡此中為耳所得",若說"依耳門所得"則得一切義文等。"依彼彼應說"義為依來至耳路的諸法,依回顧彼等所憶持的狀態等而說"如是",依自相續攝屬的諸蘊而說"我"。即使在離見等自性的聲處轉起的聞施設,也如"第二、第三"等依見等而說,故說"依見等對比應說"。因為"聞"所顯示的義即非不聞。 因長老以"如是"回顧自所通達的經的差別方式,故說"顯示無癡"。"能通達種種方式"以此顯示將說的經的種種性和難通達性。說"顯示對所聞無忘失"因如實顯示聞的狀態。以無癡即以無癡性,或以聞時生起的慧完成後時慧,如是于無忘失也應說。文的應通達狀態不太深,彼中只需如聞受持,故唸的作用較多,慧在彼成為屬性,因此說"以慧為前導"等,因為以慧為前導。此中前導性即主要性,如"意為前導"等,或因前導性如眼識等中的轉向等非主要,慧為此前導,此義也適合。如是于"以念為前導"中也應依所說方式隨宜了知義。"具足義文"即義文圓滿,或應見義為具足六種顯示、闡明、開顯、分別、顯了、施設等義分,和六種字母、語句、文字、形相、語源、說明等文分。

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

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

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

我來直譯這段巴利文： "顯示如理作意"即以"如是"字所說的方式指示和限定,其意圖在於非顛倒的正法境界。"顯示無散亂"如"梵網經在何處說"等問題,因為將說的經未經攝心而不可能聞,故說。"對於散亂心"等是為彼義作支援而說。"一切圓滿"即義、文、處、目的等的圓滿。如以非顛倒正法境界的方式指示和限定的如理作意,以及如同正法聞的無散亂,依如理作意為果,使先前所作福德圓滿自正愿,因為彼不可分離,故應顯示以無散亂為果的正法聞和善士依處的圓滿,對於未聞者,因缺乏善士依處而無彼。 依"非散亂心"等支援的語言顯示,以無散亂為因的善士依處,使正法聞得以成就。此處意圖適當的是:正法聞和善士依處非完全是無散亂的外緣,而無散亂如同善士依處般是正法聞的決定因。即使如此,以無散亂顯示善士依處的成就亦未被支援,非不支援,因為散亂心者缺乏善士親近而不得其義。此中第一是以果顯示因的成就,如河水滿溢時上方雨水的存在;第二應見以因顯示果的成就,如完全下雨時雨水的發生。 以世尊語言的義、文分別區分的方式,盡入一切教法的圓滿,作為無餘利他的圓滿因,故說"如是是美好的方式"。"非如是"是連線語。"后兩輪的圓滿"即自正愿和先前所作福德的二種功德。在此複次轉起,或"有情在圓滿之有中轉起"。所指為"諸比丘,有四種輪,具此者天人中轉四輪"等。此中前後方面應依說法次第而見。"后兩輪的成就"即后兩輪的存在。因先前正愿和所作福德清凈,心地清凈,遠離染污的因,故說"心地清凈得以成就"。如是說"正願心,從此更為勝"、"安達,汝已作福,精進修習,速當無漏"。因此說"依心地清凈得成就精通"。"修行清凈"即以如理作意為前導的正法聞修行的清明。如是說"得聖教精通"。或以一切身語修行的無過性。清凈的身語修行因無追悔而心不散亂,在教法中得以精通。

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

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

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

我來直譯這段巴利文： 以"顯示通達種種方式"等,顯示在義文中長老的"如是"字和"聞"字顯示無癡無忘,依四無礙解而配合義。其中以"顯示通達可聞差別"表示此"聞"字因"如是"字的鄰近,或因對將說的期待而一般地顧及可聞法的差別。因意見系屬修習法的觀察和善通達特別系屬於作意,故依所說方式以顯示如理作意的"如是"字配合彼等;因聞持和語言熟習修習法特別系屬於聽聞,故以顯示無散亂的"聞"字配合彼等而顯示,生起對教法圓滿的法聞的勇猛。其中"法"即修習法。"以意觀察"即以"此說戒,此說定,此說慧,此中有如此隨順"等方式以意觀察。"以見善通達"即以成為深思忍、稱為知遍知的見,于彼彼所說色無色法以"如是為色,如是為色量"等善加確定而通達。 "以全句"因前以三語分別配合而說。"非善士地"即不知恩,"此處有惡比丘學習如來所說法律后執為己有"如是所說的非聖言說事。彼非聖言說事即為非法。難道因阿難長老無"此是我語"的增上慢,大迦葉長老等也無彼疑慮,故超越非善士地等語成為無義?不如是,因顯示說"如是我聞"者也顯明此義。有些人說"因對天眾尋思而如是說的此類詰責無機會"。據說在彼剎那,某些天眾如是心生尋思:"如來般涅槃,此尊者善於說法,今說法,釋迦族子如來之弟,小叔之子,為說自證法,還是如所聞說世尊之語?"如是從彼疑慮狀態、從非善士地踏入等而顯示超越等。"不執為己有"即不安立"此是我的"于自身。"導向"即指示。因隨宜引導有情于現法、來世、最上義而為導,法即是導為法導。 堅固安住的疑惑為疑。少分遊移僅為意見差別為疑慮。破除不信因為是世尊所說,因為親自領受,因為無誤說等把握過失。此中,前三種義配合取"如是"字于狀態等義而未取特別顯示,其後三種取"如是"字唯于狀態義而顯明。最後三種應見依次取"如是"字于狀態義、指示義和限定義而配合。

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

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

我來直譯這段巴利文： "一"字在他、最勝、無伴、數等義中可見。如此,此在"我與世間是常,唯此為真實,其他為虛妄,如是某些人宣說"等中見於他義,"心一境性"等中見於最勝義,"獨一遠離"等中見於無伴義,"諸比丘,梵行住只有一時一機會"等中見於數義,此處也是數義,故說"一為數量限定的指示"。"時與機會"即適時與因緣和合。"剎那"即機會。如來出世等是道梵行的機會,因為是獲得彼因緣之因。剎那即是機會。所說"剎那"與"機會",其義為唯一。"大集會"即大眾會。"機會也"即學處圓滿的因。"見機會說"即見解論說。因為坐在彼處的外道各自宣說自己的見解。"義現觀"即獲得利益。"應現觀"即現觀,現觀即是義為現觀義,故以應現觀的一性而說逼迫等。或現觀即通達的境界性為現觀義,故如是以一性說彼等。其中"逼迫"是苦諦對具此者的損惱、使無廣大。"熱惱"是以苦苦性等方式的焦灼煎迫。 其中俱作因的和合、聚集、共有為機會,即和合。此處與道梵行、依止之人聚集、和合為機會,即剎那。於此,以此和合有情或自性法與俱生等、生起等為機會,即時。雖以法的生起而實無時,但以施設而成的色說為法生起的所依、作具。平等、一起諸分的進行、住立為機會,即眾,如"合集"。因為諸分共住即是眾。余緣和合而從此生起果、轉起為機會,即因,如"集"。結縛性故和合,于自境轉起,或堅執性故結合而進行,有情依所執著而以此轉起為機會,即見。因為有情以見結縛而極繫縛。和合、會合、相應為機會,即獲得。平等的進行,或正確的進行離去為機會,即斷。應以智對向現觀為現觀,即諸法無顛倒自性。以對向性正確進行、了知為現觀,即諸法如實自性的覺悟。如是應知機會字在彼彼義中的轉起。機會字的義釋中現觀字的例證應如所說方式而知。"此"即機會字。時為義,因和合等義在此不適合,且如處所、說者、會眾等,時應指示為經的因緣。

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

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

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

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

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

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

我來直譯這段巴利文： 為何此處不以季節年等方式限定而以無限定方式說時?為說明此而說"此中雖"等。為顯示不以季節年等方式限定而說機會字也得此功德,故說"或者這些"等。因為普遍顯示安立於差別中。其中現法樂住時是日日以禪定度過的時,特別是七七日。"顯著"即以震動一萬世界、現光明等而明顯。為以不同方式攝取已說諸時中一分而顯示,故說"此"等。如是覺悟時是智作用時和自利行時。聖默然時是現法樂住時。悲愍作用、利他行、說法時即是說法時。 依"如以具格而作說明"而連線。"彼處"即在阿毗達磨和律中。"如是"即以處格具格。處格為所依義。"有"即作用,以作用標示其他作用為以有標示有。其中如時雖為自性法所限定,自身勝義上無有,但為所依性而知,因彼剎那生起者前後無有,如"晨生、暮去"等;眾雖離部分而無有,但以施設而成,以部分的所依性而施設,如"樹上有枝、生於稻堆"等,如是此處也,故說"因所依..."乃至"..諸法"。凡在何時、何法聚欲界善心生起,即在彼時、彼法聚有觸等,此為彼處之義。如擠牛乳時去,擠後來,以擠乳作用標示去的作用,如是此處也,說"於何時、于彼時"時,因義詞不離存在,故了知有此義,以機會的存在作用標示心的生起作用和觸等的生起作用。"於何時"即於何第九剎那、何如理作意等因、何因緣和合中有欲界善心生起,即于彼剎那、因、因緣和合中有觸等,為顯示兩處機會字作處格說明相應于標示性的有,故說"剎那"乃至"標示"。 因義和具義可得,如"以食住、以誦習住、以斧砍、以鋤掘"等。因為世尊聽聞違犯后令比丘眾集合,詢問、呵責已越事之人,不過彼彼已越事之時而即于彼時制學處,如在第三波羅夷等中期待學處制定之因。 從開始直至說法結束,以利他行稱為悲愍住。"為顯彼義"即為顯示完全相應義。如"誦習一月"而作賓格說明。 "古人"即註釋師。"僅語言差別"即以言說而有差別。以此顯示在經律中作語法變化。 "最勝"謂表最勝之語說為最勝,因相應最勝功德。如是于"最上"中也。"應尊重"謂相應尊重性因具重功德,或因應尊重而應尊重。

Vuttoyeva na pana idha vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.

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

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

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

『『Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ;

Hutāvahamajjhe jātaṃ, samuditamakarandamaravinda』』nti.

Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagāravādhivacanato.

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

我來直譯這段巴利文： 雖已說但此處不應說,因為清凈道論是此註釋的一部分,此為意趣。 又,因"分"而生,或說"吐"為世尊,因分享、受用戒等功德而生,或在所化有情相續中思"如何能生起"而祈求希望故為世尊,或吐棄分即吉祥、自在、名聲如唾團故為世尊。如是世尊舍離在手之吉祥、四洲自在、轉輪王成就所依的七寶照耀之名聲而無顧戀。或"光"為諸星,與彼等同行轉起為"分",須彌、由乾陀羅等所繫的器世間莊嚴。世尊以斷除對彼繫縛的欲貪而捨棄故,如是也因"分"而"吐"為世尊。 說"使法身現前"因"阿難,我為汝等所說施設之法與律,於我去後為汝等之師"之語,因知有法為師的同義而說。 如金剛聚之身因他不能壞身。因為無人能對世尊色身造成障礙。顯示說法圓滿因指示將說全經之"如是"。顯示聲聞圓滿因顯此義:"為證得無礙解、在五處為世尊置於最上,為我大聲聞所聞,且為我親聞,非傳聞,非傳承"。顯示時圓滿因"世尊"字鄰近所用的機會字顯示時為佛出世所莊嚴。因佛出世為時圓滿之最上。故說此: "劫濁、惡世中，佛出世啊大稀有； 如火中所生，盛開蜜露之紅蓮。" "世尊"顯示說者圓滿因為功德殊勝、最上有情、應尊重之同義語。 "電光之間"為閃電發生之剎那。"內"為在心。"中"為開始成就之中間。"間"為中間。此中應舉"誰能知彼中、彼等中間劫、從數無量、如何投入中中間"等例,如在因的中間轉起的"中"字,而非在心剎那間隙轉起的"中間"字。因為此為"中"字的義釋。此中應有此意趣:因"中"字在彼等義中轉起,故"內"字也轉起,因同義而轉起于"中"字義的"內"字被舉例,或"中"字在"從內"中為偈頌順適而作短音說。而"中"字以"間"字增長語詞說為"間隙",如是此中應見舉例與所舉例無相違。若不配合則不得賓格,因與"中"字相應而欲得賓格。故說"因與中字相應而作賓格"。

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

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

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

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

『『Yo nindiyaṃ pasaṃsati,

Taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ,

Kalinā tena sukhaṃ na vindatī』』ti.

我來直譯這段巴利文： "決定趣向正覺,諸比丘,無有是處,不可能,即具見人故意奪有情生命,此處不存在"等語,因見戒決定自性,故聲聞也以見戒同分互相和合,何況一來等。因"以如是見成就見同分而住,以如是戒成就戒同分而住"之語,凡夫也必得以見戒同分和合性。 "善吉也"中,"也"字為限定義,如"聞也"等。由此顯示"確實行於道路,其道路行無有任何障礙"此義。"彼處"為時的指示。因為彼也先已說"一時"。即世尊在王舍城（今印度比哈爾邦首府巴特那）與那爛陀間行於道路時,即于彼時善吉也行於彼道說誹謗,梵授說稱讚。"轉"為轉變為轉,即輪次。"轉"為顯示所說義為轉,即說法。"轉"為攝取自果而轉起為轉,即因,如是應知轉字在輪次等中的轉起。"以因"為以似因。如是將說"說非因為因"。為何此處作"說誹謗"、"說稱讚"的現在時說明,難道從結集時彼誹謗稱讚的說時非過去耶?此為真實,"行於道路"中如"有"字,應見"說"字也為過去時義。或省視彼等說誹謗稱讚之時而如是說。如是作時,"彼處為時的指示"此語也得成立。 "非因"義為不合理、不應理。因為世尊無有無味色等過失,法僧也無有說惡、行惡等。或"非因"為離正當因,意為僅言說。於此義中,"說因"義為說"或因"。此中對生貴者不作禮敬等恭敬事為無味色等之因,如是對上人法最勝智見無有知曉欲功德過患,宣稱不知輪迴之初際,解答未記事,如是等,如是應依適宜抉擇不遍知等之漸覺等。"如是如是"以不禮敬等生貴者之行相。 "說誹謗"為因說誹謗。因為此"正"字為因義。必得災禍因誹謗三寶極大罪過。故說: "讚歎應呵者， 或呵應贊者； 以口集不幸， 因此不得樂。"

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

『『Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā』』ti.

Idhāpi vakkhati 『『appamattakaṃ kho paneta』』ntiādi.

Iti ha teti ettha itīti vuttappakāraparāmasanaṃ. Ha-kāro nipātamattanti āha 『『evaṃ te』』ti.

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

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

我來直譯這段巴利文： 以"我們的師"等顯示梵授生起悚懼,對自己師生起悲愍,雖然弟子應隨順師,但此人因具智者性而不在如是事隨從他,現在顯示他的業自性智生起,故說"但對師"等。開始說讚歎："愿他僅以此而停止誹謗三寶。""稱讚"為稱讚,即功德。"稱讚"為功德稱揚為稱讚,即讚歎。"聯結"為繫結,即繫縛之義。不應說無渡處而躍入的說法者,因佛等功德無量,且此處顯示彼等無餘成就於文解釋。"傳聞等"中"等"字攝取行相、思惟、見、思擇忍。以自力說讚歎,非隨順佛等功德,此為意趣。因佛等功德無數無限差別。故說: "佛對佛說讚歎, 若說一劫不他語; 劫盡于長遠間, 如來讚歎不盡。" 此處也將說"此唯少分"等。 "如是彼等"中,"如是"指示所說方式。"哈"字僅為助詞,故說"如是彼等"。 以威儀隨隨從,非以正行隨從,此為意趣。"彼時"即世尊行彼道路的年或季或月或分,彼時。因此依顯示斷絕作用而以現在時說明"在王舍城（今印度比哈爾邦首府巴特那）乞食行"。"彼"即如是住在王舍城的世尊。"彼日"即行道路之日,彼日。行彼道路愿所化眾產生就種種利樂,且依此事起以三種戒為莊嚴,破除種種詭詐諂曲等邪命,解除六十二見網,震動一萬世界,將說梵網經。至此解答"為何世尊行彼道路"的詰問。但"為何善吉隨從"此詰問以"不知世尊行彼道路"而解答。因為他不欲見世尊。故說"若知則不隨從"。 以青黃赤白紫光明為"六色光明"。"四周八十肘量"依彼等光明自性生起處而說。"據說彼時"為說彼行道時佛威德未隱藏。因為彼時無如往見跋固娑提等任何隱藏因緣。寶冠為寶頭飾。中國粉為信度那粉。

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

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

我來直譯這段巴利文： 因大士相互相關,故說"彼世尊相鬘以一尋光圍繞莊嚴"。依設想若有三十二月輪鬘由某人系置而說"如系置三十二月鬘"。"如勝於吉祥"為連線。此法于日輪鬘等中也如是。"大長老"謂指大聲聞。如是見行走的世尊與比丘們後顧視自眾,為連線。以"因為此"等解答"為何他說三寶之誹謗"的詰問。"如是"即如是,義為如所說方式。"以此二"依結論顯示失利養眷屬。另有說為試驗對世尊的嗔愛有無而彼等說誹謗與讚歎。也說"被魔附著而如是作"。 2. 因在庵婆林不遠而成為庵婆林園,如"婆樓那城、牛村"。有些人說"庵婆林為如所說方式的一村"。依彼等意"于庵婆林"為近義處格。有說"王舍為毗沙門大王天宮"。"多險難"為多災難。僧伽羅注中說"與弟子梵授學童共"。彼唯依入聖典,非因彼時善吉無眾。為何此中唯梵授入聖典,非善吉之眾?因無作用。如此,應見其他如是也因無作用而結集者不攝。有些人說"說即聖典中說",彼不適合,因成為依入聖典而聖典中說。故此中應如所說方式而取義。"圍繞而坐"為連線。

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

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

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

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

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

我來直譯這段巴利文： 3. "談論法"為談論自性,有些人說談論法為考察方法。"被引導"為道理,即義。隨文法的道理為語法道理。因此于非常見說中希求"希有"字。故說"如盲人登山"。"堪于拍手"為"希有"為詞源道理,因彼來自古注,故說"註釋道理"。"乃至此善知"為連線,義為彼善知有多少,此量我們不能通達或說。故說"由此顯示善知的無量性"。 "彼字為顯示本義",因以"世尊"等詞同格表示的,以彼等正覺性而世尊顯著極顯著,顯示彼正覺性與來時道為義而說"彼...乃至...正覺"。雖然此處智與見二字為慧之異名,為顯示依種種殊勝彼等各自境界殊勝轉起,依不共智殊勝、依三明、依神通明障、依一切智肉眼、依通達教化智而配合彼義而說"彼等彼等"等。其中以知意樂隨眠為以意樂隨眠智。以見一切所知法為以一切智無障智。 "宿住等"為宿住漏盡智。"通達慧"為聖道慧。"敵"為煩惱敵,或五種魔,或教敵即外道,彼等的破壞為以神變制服、令無辯才、舍置。調馬經於此為例證。 如是以知處非處等,以見隨業趣有情,以漏與習氣盡故為阿羅漢,以正確覺知應證等差別諸法為正等覺。或以三時智無礙故為知,以三業隨智故為審慮作為見,以斷除貪等故為阿羅漢,以欲等無減因的無盡辯才成就故為一切智為正等覺,如是應知依十力十八不共佛法等配合。 雖然聖典中說劣與勝二種勝解,但依轉起行相則有多種差別,故說"種種勝解性"。彼勝解為意樂界,彼也如是見、忍、喜,故說"種種意樂性...乃至...樂性"。此中"以種種勝解智"意為一切智,非十力智,故說"以一切智"。"如是我"中,"如是"字義為"如是"字,"哈"字僅為助詞且作母音脫落,為顯示此而說"如是彼等"。

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

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

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

我來直譯這段巴利文： 4. 以阿羅漢道作根除,因此在佛法中說"無不專注意"。以果定度過。著衣依換住處衣。"有時獨自"等顯示世尊隨順調伏彼等所化眾生的親近。足落時地平為善立足的等流果,非神變所作。"置右足時"因佛一切右故說。"住立於阿羅漢"為連線。 "難得成就"義為雖得人身,適宜處住、諸根無缺、信獲得等功德難得。"四大王天住處"義為往四大王天界空宮殿。此法於三十三天住處等中也如是。"時宜"為此時對此如是應說的隨順彼彼時。"機宜"為彼同義語,或隨順事起。或"機宜"為具因譬喻。世尊以時與理由說法。使取溫熱,非洗垢之意。因世尊身不粘塵垢。 疲憊性為疲勞。"作獅子臥"應配合為為解除身體疲勞。"以佛眼觀察世間"此依世尊后夜多數習行而說。有時世尊以餘力智與一切智成就彼義。"此等見處"等說為獅子吼。以"緣受有愛"等配合彼等緣起。"如舉須彌山(喜馬拉雅山)如擊虛空"此為顯示梵網經說不共他故難作而說。"此"為"由彼,往彼"此二詞。或"由彼"為因的具格,義為以彼因應往彼圓形殿,以彼因而往,因由"此等比丘"等於注中已說。"木"為適合坐的木段。

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

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

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

Nidānavaṇṇanā niṭṭhitā.

我來直譯這些巴利文： "前者"為"你們在何故"如是所說之義。"是何"中,"且"字為區別。由此顯示如所問之談未完成性。"然"字為語莊嚴。因彼等比丘集會的談即成為中間談未完成而特別再問。"他"為說明"中間"字的意義。因此"中間"字為他義,如"地中、時中"等。或"中間"為中央之義。然而彼等比丘豈非已如意以"如是我"等結束彼談耶?未結束因世尊親近而中斷。若世尊彼時不親近,彼等更多隨順彼談而轉,因世尊親近而不轉。故說"此即...乃至...到達"。 何故於此結集法律時說緣起語,豈非應結集世尊語耶?答:為成就教說的住立、無失、可信性。因教說系屬時處所事法所化眾而成為久住、

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

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

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

我來直譯這段巴利文： 5. "已置"為已說。因說法也由置所說戒等義于所化相續中而稱為"置"。其中如經典雖有數百數千差別,依染污分等教之建立法不超過十六種,如是依自意樂等經置成為四種,故說"四種經置"。雖於此自意樂與事起與他意樂問有混合差別,因有意樂問隨順存在,但自意樂事起互不混合,故此不可能無餘詳細法,因此說"四種經置"。或雖事起與意樂有混合差別,但因攝余置於其中,依根本置而顯示唯四種,應如是見。此經置因為共相應先考察,考察彼后,依彼事起置此經之差別,以"諸比丘,我"等,"此唯少分"等,"諸比丘,有"等所轉經與經分之註釋所說,因顯示彼彼隨順而易了知,故說"考察經置而說則明顯"。 "經置"等中,置為置放,經之置為經之說為經置,義為經說。或被置為置,經即置為經置。自意樂為自意樂,彼有此為經說因故為自意樂。或有自意樂為此為自意樂。他意樂於此也此法。問之力為問力,有此為隨問。應得為義,為經說事。義生為義生,義生即事起,有此為有事起。或以此置經為經置,即自意樂等。於此義差別中,自意樂為自意樂,他意樂為他意樂,被問為問,為應問義。應聞力轉起的受法者之語為隨問,彼依置字觀待而以男性說為"隨問"。如是事起即"有事起",如是此中應知義。 此中不顧他人根成熟等因而自意樂為別置是適當的。故說"唯以自意樂而說"。但他意樂隨問以他意樂問為說因而轉起,云何不攝於事起,或隨問有事起以隨順他意樂而轉起說,云何不攝於他意樂,此不應詰難。因取離他人發趣遍問等的唯經說因生為事起,故別取他意樂隨問。如是法嗣經等(中部)...

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

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

我來直譯這段巴利文： 29). 食生等說因稱為"事起"。不依他人問而以意樂為因而說為他意樂,依問力而說為隨問,此義明顯。應見以自意樂而說為立法相續。相應精進經持者為相應中次第說示的相應精進相應諸經之串,如是神足持者等。解脫成熟法為信根等。發趣為發願。 "讚譽誹謗"中以"希有友"等比丘僧所說贊也攝,但以彼為事起而將以"諸比丘,有其他諸法"等開始上說。"諸比丘,他人說我贊"此說以梵授所說贊為事起而說"弟子贊。如是以此讚譽誹謗為事起"。"或"字于譬喻、聚集、疑惑、選擇、填詞、選擇等多義中見。如是彼于"或因此彼為智者"等中見於譬喻,義為相似性。"彼等智者知彼牟尼"等中為聚集,"是何等或,是誰的或"等中為疑惑,"此沙門婆羅門中最愚最迷或"等中為選擇,"此童子不知量或"等中為填詞,"諸比丘,任何沙門或婆羅門"等中為選擇,顯示此中為選擇故說"或字為選擇義"。"他"字亦有別義,如"若我說法,他人不瞭解我"等中有,于勝義"根上下智"等中有,於後分"後來"等中有。于對立"攝持已生起之他論難以法善攝"等中(長部);

2.168). Idhāpi paccanīkabhāveti dassento āha 『『pareti paṭiviruddhā』』ti.

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

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

我來直譯這段巴利文： 於此也顯示為對立故說"他為對立者"。 "于如是等"中,"亦"字為顯然,由此顯示即因三寶而不應作不善心轉起,何況因輪迴食世間食。為顯示除自性法外無作者義而說擊打義為作者義中的嗔恨詞,其中擊打為害、惱害、燒惱義。以此擊打,或僅擊打為嗔恨,作具格義與性質義也有可能。如是以分析支分說嗔恨字義后,今顯示彼中譬喻義而說"此為嗔怒異名"。此法于"不滿、不喜"等中也應隨可能而說。以彼不喜為以明顯譬喻顯示不滿字義,但由彼門應見由彼不喜為不滿。"喜"為成就。"以二"為以嗔恨不喜二詞。"以一"為以不滿詞。"余"為想識蘊,或名為想識余行蘊。"作"為生起。因嗔恨等轉起之緣和合於此稱為"作",彼義為生起。因為世尊對不生起而說"不應作"。已遮止因一生一事一境一滅性。 "于彼"為于彼意惡。"汝等"為與"汝等"此同義一詞,"如我等"與此同義"我"此詞。如說:"故我等年少不死"(本生 1.)

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

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

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

我將為您提供巴利文的完整直譯。以下是翻譯： 9.93, 99). "antarāyo"（障礙）是因為不應造成精神損害的語言原因。由於可能會對你們自身產生瞋恚等的第一靜慮等障礙，因此說通過瞋恚等方式不應該做這些事情。意思是我不是以全知的神格身份阻止你們，而是以這個特定的理由阻止。由於這個語言原因是爲了顯示過患，所以說"顯示過患"。"是否你們"等語句表明精神損害不僅在長期會對幸福快樂造成障礙，而且在當下也會對幸福快樂造成障礙，通過進一步強調精神損害的過患來說明這一點。對於任何不反對的人，意思是"像'他人'等類似"。因此他說"瞋恚"等。 "andhatamaṃ"意為最為黑暗。"yanti"意為到何處。這是地點格的語法。在憤怒壓制一個人的時刻，那時就會變得最為黑暗，這是語法連線。或者作為原因語，因為正在產生的憤怒壓制了一個人，所以那時就會變得最為黑暗，當憤怒來臨時，由於詞語的絕對關係。或者是與"yanti"動詞相關聯。憤怒壓制意味著最為黑暗。或者是當憤怒壓制一個人時，那人就會變得最為黑暗，因此憤怒者無法理解意義，無法看見法則。"antarato"意為內在地，或者是從心靈。 "這個那個原因"通過這句話表明：我們的老師是全知的，因為他教導的法則無有錯誤，法則被圓滿闡釋，必定能引導向前，僧團是純凈無染的。通過"這個那個原因"，"非全知"等說法被證明是不實且不合理的。第二個詞是"不合理"這個詞。第一個詞是"不實"這個詞。第四個詞是"這在我們中間不存在"。第三個詞是"這在我們中間不存在"。即使僅僅是批評性地說出類似的話語，也不應完全否定。已經用"如果"等詞語清楚地闡明了前面提到的意義。

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

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

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

Cūḷasīlavaṇṇanā

我來為您翻譯這段巴利文： 6.. "ānanda"（歡喜）意為使具有此法的眾生歡喜快樂，這表明"ānanda"一詞具有工具格的含義。"sumano"意為具有美好的心，或者美好的心就是"sumano"，它的狀態是喜悅。那麼是否其他相應的法也變成喜悅狀態呢？由於這是約定俗成的詞語，就像"paṅkaja"（蓮花，字面意思是"生於泥中"）一樣不會變成那樣，因此說"這是心理快樂的代名詞"。"ubbila"意為振奮，即打破先前狀態而達到特殊狀態。"ubbilāvita"就是振奮，其狀態為振奮性。當這種情況生起時，身心就像充滿風的皮囊一樣膨脹，這是對那種與世俗相關的強烈喜悅的代名詞。因此說"導致掉舉"等。這裡也要理解："雖然那些比丘並沒有真正的振奮，但是爲了阻止未來的善男子們在這樣的場合產生不善，而建立了法則"，以及"以兩個詞說明行蘊，以一個詞說明受蘊"中的"通過這些來否定其他相應法的形成"，還有"pi（也）這個詞表示推測"等說法中提到的方法。"這將成為你們的障礙"這句話也應該按照前面貶義部分"障礙是"等的解釋方法來理解。 "為什麼這樣"是考慮到即將要說的意思而提出的質疑。老師承認"確實讚歎"這一點，然後用"但是這是出離為基礎"等來解答。其中"這個"是指不應該產生歡喜等的說法。難道不是世尊所讚歎的嗎？這是語法關係。"完全地"意為完整性、整體性。有些人說"jambudīpassa（閻浮提的）是所有格的工具格用法"，根據他們的觀點，應該理解"完全"和"閻浮提"這兩個詞是同格關係。因為世俗的喜悅會妨礙禪定等，所以這樣說。因為世尊說過："天帝啊！我說喜悅有兩種：應該追求的和不應該追求的。" "因為這個"等詞是爲了說明與什麼相應的喜悅會造成障礙。其中應該說"這是與貪慾相應的喜悅和快樂"，但是通過提到喜悅就已經包含了快樂，因為沒有離開快樂的喜悅，所以應該理解為只提到喜悅。或者因為通過區分應該追求和不應該追求，快樂的障礙性質很明顯，而喜悅則不然，所以特別強調與貪慾相應的喜悅。"貪慾者"等偈頌的含義應該像"憤怒者"等偈頌那樣來理解。 "比丘們！如果他人讚嘆我，或讚歎法，或讚歎僧團，在那時如果你們感到歡喜、愉悅、振奮，你們能夠正確理解他人說的好與不好嗎？不能，世尊。"這是第三段，雖然在說法時因為沒有需要教導的人而沒有實際宣說，但因為其含義可能出現，所以應該理解為實際上已經包含在內了，就像詳細論述的《論事》一樣。"實際上已經包含"這句話表明在註釋時應該根據能夠理解的眾生而引入這一段。通過"正如"等來闡明這種可能的含義。"按照所說的方法"是指按照"在那裡你們"等，以及"第二詞是第一詞的同義詞，第四詞是第三詞的同義詞"等所說的方法。 小戒品註釋

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

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

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

Uparimakāyatotiādi paṭisambhidāmagge (paṭi. ma.

我來為您翻譯這段巴利文： 7.. 因為沒有根據，所以停止，因為沒有需要解答。因為有需要解答，所以繼續。將用"諸比丘，有"等來顯示連貫性。"ora"意為此方，如在"此方的享受，此方彼方"等中的用法。或者"ora"一詞表示下方的意思，如在"導致來到此方的諸因，即是繫縛眾生於欲界的結"等中的用法。因為戒相對於定慧來說是較低層次的，是處於下方的。 "sīlamattaka"（僅僅是戒）中的"matta"一詞表示少量的意思，如在"少量藥"等中的用法。或者表示排除特殊性的意思，如在"僅有尋伺的諸法，僅僅是意的界是意界"等中的用法。用"少量的，低層次的"兩個詞從一般意義上說明的內容，通過"僅僅是戒"從特殊角度來說明。或者即使是戒，爲了僅包含其中一部分，"matta"一詞表示少量的意思，或者僅表示排除特殊性的意思。因此，與根門防護和資具依止相關的戒在這裡沒有被納入教導。因為這些戒不像別解脫戒和活命遍凈戒那樣為所有凡夫所熟知。通過"作出努力"這句話顯示"說"中的"māna"詞表示能力的意思。 裝飾即是裝扮，或者是耳環等裝飾品。填補不足之處是修飾。"在修飾者"意為因修飾。或者"修飾者"是指習慣修飾的人。這裡用單數表示複數，意思是在具有修飾性質的人們中。"完全實行者"中的"iti"詞表示等等的意思，或者表示種類，由此顯示整個讚歎戒的經文。"旃檀"因與旃檀相關而稱為旃檀香，多伽羅等也是如此。"善人之香"中的"香"是指由戒而產生的讚歎之聲。因為戒是名聲的因。如說："持戒者、具戒者會產生美好的名聲。""飄散"意為顯現。"諸香"即各種香。 "少量與眾多"這個比較就像此岸與彼岸一樣，所以說"與上等功德相比"。這裡的"hi"（因為）表示原因，由此顯示："雖然戒作為基礎對定有很大幫助，但是與定的威力等特殊功德相比，連十六分之一也比不上，定對慧也是如此。"因此說"所以"等。現在問"如何"，然後詳細說明定的威力。"在菩提樹下"等這段話是爲了顯示雙神變的明顯性，以及爲了區別于其他在菩提樹下、親屬集會等場合所施展的神變。因為當世尊心中生起要施展雙神變的想法時，需要一個合適的場所，所以說是由帝釋天王命令毗首羯磨（天界工匠）建造了寶座等，也有人說是由世尊自己創造的。因為類似於"如果有任何人能夠施展這樣的神變，就讓他來"的挑戰，所以說是"表明自我承擔"。其中"自我承擔"是指責任，因為外道無法做到，而且他們之前曾宣稱"我們要做"，所以是降伏外道。 "從上身"等在《無礙解道》中

1.116).

Tatthāyaṃ pāḷiseso –

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

Aṭṭhakathāyaṃ pana 『『ekekalomakūpato』』ti āgataṃ.

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

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

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

我來為您翻譯這段巴利文： 1.116. 這裡是經文的其餘部分： "從下身發出火聚，從上身流出水流。從前身出火，從後身出水。從後身出火，從前身出水。從右眼出火，從左眼出水。從左眼出火，從右眼出水。從右耳孔出火，從左耳孔出水。從左耳孔出火，從右耳孔出水。從右鼻孔出火，從左鼻孔出水。從左鼻孔出火，從右鼻孔出水。從右肩出火，從左肩出水。從左肩出火，從右肩出水。從右手出火，從左手出水。從左手出火，從右手出水。從右脅出火，從左脅出水。從左脅出火，從右脅出水。從右腳出火，從左腳出水。從左腳出火，從右腳出水。從諸指出火，從指縫出水。從指縫出火，從諸指出水。從每一毛孔出火，從每一毛孔出水。從每個毛孔發出火聚，從每個毛孔流出水流。" 而在註釋書中則說"從每一毛孔"。 "六種顏色等方式顯現"中，還有這樣的經文：藍色、黃色、紅色、白色、深紅色和光明色。"金色光芒"是說它們多數如此。在"應詳述"中，也應該詳述"導師站立時，所化現者或經行、或坐下、或躺臥"等，在四種威儀中以每一個為基礎，關於導師的有四種，關於所化現者的有四種，總共八種情況。 "蜜粥"意為摻有蜜的粥。"自己、朋友、中立者、敵人"是通過打破四種界限而具足四支的慈心業處。"具足四支"這個說法也要與"精進堅持"相結合。其中應該根據"讓皮、筋"等經文來理解具足四支的含義。通過"這個世間確實陷入困境"等，以生老死為入口而匯入緣起智。在"入出息第四禪"中，也應該變更語法形式後加上"一切佛陀所行"這個詞。因為他們說這也是一切佛陀所行持的。通過三百六十億門讓大金剛智進入胎中而增長觀智。能容納三十二斗量的器皿稱為拘藍婆。山洞的部分稱為峽谷。在世界山腳下的大海稱為世界大海。 "兩種凡夫"等是爲了顯示凡夫可得的區分而說，不像在《根本法門經注》等中那樣是爲了確定凡夫的特徵。因為任何凡夫都不能完全理解世尊的功德，且不說凡夫，就連聲聞和辟支佛也無法完全了知佛陀的功德。因此他將說"諸預流者"等。

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

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

『『Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

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

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

我來為您翻譯這段巴利文： 1.8. 熟記於心是學習。詢問意義是質問。根據註釋聽聞義理是聞法。通過正確理解和明瞭詞語和意義來保持法是持守。這樣對已聽聞、已記憶、已熟悉的內容進行思維觀察是省察。 由於未斷除眾多種種煩惱和身見而產生它們，或被它們所生，故稱為凡夫。或者"jana"（人）一詞僅表示未斷除。在"觀望諸多導師之面"中，"puthujjana"（凡夫）的詞義是：他們有多個自稱是導師的人。在"多...未出離"中，"jana"是指應當生起的，或在此生起的趣處。"有諸多生處者"即是凡夫。此後，"jana"是指由此而生的行等。這些人有諸多這些，故稱凡夫。或者"jana"一詞應理解為造作等義。欲貪、有貪、見、無明是暴流。貪火等是熱惱。這些，或一切煩惱都是燒灼。在"於五欲功德中貪著"中，"jana"是指生起的貪著等。"有諸多生起者"即是凡夫，或生於諸多處而貪著，或者"jana"一詞應理解為貪等義。"被纏縛"即完全纏縛，或被擾亂。通過"無數難計"等顯示諸多人即是凡夫。 爲了顯示世尊被稱為如來的那些特殊功德因緣，所以說"因八種原因世尊是如來"等。因為世尊的一切名號都是以功德為因緣。如說： "大仙的名號無量，皆因功德而立；應當從千種名號中，了知是依功德而命名。" 在"如是而來"中，"tathā"（如是）一詞是通過確定行相來表達譬喻的意思。"āgata"（來）一詞因為通過一般表示而確立特殊，所以表示修行道路的意思，不像在"來到真實相"等中表示智慧的來臨，也不像在"大沙門已來到摩揭陀國的山城"等中表示身體的來往。其中當"tathā"一詞通過確定行相來表達譬喻的意思時，由於以大悲為主，通過大悲之門，以前佛的修行道路作為例證從一般意義上顯示，由於"yaṃ"和"taṃ"兩詞的必然關聯，所以說"如一切世間...來"。這個修行道路在《大本經》等中;

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

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

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

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

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

『『Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapārami』』ntiādi (bu. vaṃ. 116).

Yathā cāha –

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

『Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;

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

Keci pana 『『chabbidhā』』ti vadanti, taṃ etāsaṃ saṅgahavasena vuttaṃ. So pana saṅgaho parato āvibhavissati.

我來為您 譯這段巴利文： 2.4. 在《大本經》中通過多數說明而顯著且接近的毗婆尸等六位正等覺者的方式來說明，所以說"如毗婆尸世尊"等。其中"以何種誓願"是指通過人身、相好、因緣、見佛、出家、神通等功德成就、志願等八支具足的身體大誓願。因為一切諸佛的身誓願都是通過這種誓願而成就的。這樣通過大誓願顯示"如來"一詞的含義后，現在爲了通過圓滿諸波羅蜜來顯示，所以說"如毗婆尸世尊...乃至...迦葉世尊圓滿佈施波羅蜜"等。 這裡爲了生起經師們對大菩提乘行道的善巧，關於諸波羅蜜有以下詳細討論：什麼是這些波羅蜜？為什麼稱為波羅蜜？它們有幾種？它們的次第如何？它們的相、味、現起、足處是什麼？什麼是緣？什麼是雜染？什麼是清凈？什麼是對治？什麼是修習？什麼是區分？什麼是攝集？什麼是成就方法？需要多長時間成就？什麼是功德？什麼是它們的果報？ 對此的解答如下：首先，什麼是這些波羅蜜？不被貪愛、我慢等所損害，被悲憫和方便善巧所攝受的佈施等功德就是波羅蜜。 為什麼稱為波羅蜜？通過佈施、持戒等特殊功德的結合而成為最殊勝的眾生即是大士菩薩，這是他們的本質或行為，即波羅蜜，也就是佈施等行為。或者"到達彼岸"即是最上，菩薩是圓滿和守護佈施等功德者。這是最上者的（性質），或是最上者的本質或行為即是波羅蜜，也就是佈施等行為。或者通過特殊功德的結合而繫縛最上眾生於自身，或者更加清凈地從雜染垢穢中凈化，或者特別地趣向最勝涅槃，或者以作為標準的特殊智慧來度量此世界如彼世界，或者將最殊勝的戒等功德群安置於自己的相續中，或者是異於已成為法身的自身的其他，或者損害作為對立面而造成其害處的煩惱賊群，所以稱為最上，即大士。"最上者的"等應按已說的方式來理解。或者在涅槃彼岸中清凈並使眾生清凈，或者在那裡繫縛並引導眾生，或者趣向並引導（眾生）到那裡，或者如實了知那裡，或者將眾生安置於那裡，或者在那裡損害眾生的煩惱敵，所以稱為波羅蜜，即大士。這是他的本質或行為即是波羅蜜性，也就是佈施等行為。應該按此方式理解波羅蜜的詞義。 有幾種？簡要來說有十種，它們在經典中已經明確提到。如說： "那時我尋找，首先見到佈施波羅蜜"等。 又如說： "世尊，成佛的法有幾種？舍利弗，成佛的法有十種。哪十種？舍利弗，佈施是成佛法，持戒、出離、智慧、精進、忍辱、真實、決意、慈心、舍心是成佛法，舍利弗，這就是十種成佛法。"世尊說此已，善逝說此後，導師又說： "佈施與持戒及出離，智慧精進為第五， 忍辱真實與決意，慈心舍心為十種。" 有些人說"有六種"，這是從攝集的角度來說的。這種攝集將在後面顯示。

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

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

我來為您翻譯這段巴利文： 什麼是它們的次第？這裡的次第是指教說的次第，這是由最初受持所導致的，受持是由觀察所導致的，因此如何在最初觀察和受持的，就如此教說。其中佈施對戒有大利益且容易行持，所以首先說佈施。佈施為戒所攝受時能產生大果報大功德，所以在佈施之後說戒。戒為出離所攝受，出離為智慧所攝受，智慧為精進所攝受，精進為忍辱所攝受，忍辱為真實所攝受，真實為決意所攝受，決意為慈心所攝受，慈心為舍心所攝受時能產生大果報大功德，所以在慈心之後說舍心。應知舍心為悲心所攝受，悲心也為舍心所攝受。但是大悲的菩薩們如何會對眾生保持舍心呢？有些人說對於應當保持舍心的人在某些時候保持舍心，但不是在一切處一切時。其他人則說不是對眾生保持舍心，而是對眾生造作的傷害保持舍心。 另一種解釋方式：因為佈施即使在眾多人中也能實行，是一切眾生共同的，果報少，且容易行持，所以首先說佈施。因為通過戒使施者和受者清凈，在說完利益他人後說遠離傷害他人，在說完作為法后說非作為法，在說完財富圓滿的因后說存在圓滿的因，所以在佈施之後說戒。因為通過出離成就戒的圓滿，在說完身語善行后說意善行，因為持戒清凈者容易成就禪那，在說完通過斷除業的過失而凈化行為后說通過斷除煩惱的過失而凈化意向，在說完斷除違犯后說斷除心的纏縛，所以在戒之後說出離。因為通過智慧成就出離的清凈，因為說到無禪那則無智慧。因為定是智慧的足處，智慧是定的現起。在說完止相后說舍相，在說完為他人而入禪后說利益他人的方便善巧，所以在出離之後說智慧。因為通過精進的努力成就智慧的作用，在說完對眾生空性法的思擇忍后說為眾生利益而精進的稀有性，在說完舍相后說策勵相，在說完審慎作為后說發奮，因為審慎作為者的發奮能帶來特殊的果報，所以在智慧之後說精進。

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

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

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

我為您翻譯這段巴利文： 通過精進成就忍辱。因為精進者由於已經激發精進，能夠戰勝由有情行為所帶來的苦，成為精進的忍辱裝飾。對於精進者，忍辱確實是美好的。在說完策勵相后說止相，通過說明斷除過度努力的過失。因為通過對法的思擇忍，能夠斷除掉舉的過失。說明精進者持續不斷地行動。因為充滿忍辱者不會掉舉，能夠持續行動。對於不放逸者，說明為他人利益而行動時沒有貪愛的存在。因為如實地思擇法時，貪愛不會存在。在說明為他人利益而行動時能夠最大程度地忍受他人所造成的痛苦，所以在精進之後說忍辱。因為通過真實，忍辱能夠長久地堅定不移，在說完不加害者的忍受后說在那裡行有利的行為不會欺詐，在說完忍辱不會動搖其不實的言語后說維護真實性，在說完對眾生空性法的思擇忍后說由此增長的智慧和真實，所以在忍辱之後說真實。通過決意成就真實。因為不動搖的決意能夠成就止息。在說完不欺詐后說明那裡的不動搖性。因為真實的堅定性在佈施等中會根據承諾保持不動。在說完智慧的真實后說明在資糧中完成。因為如實智者在菩提資糧中站立，並能夠使其完成，不被對治所動搖，所以在真實之後說決意。通過慈心成就決意的接受利益他人，在說完決意后說親近利益。因為站立在菩提資糧中時，他住于慈心。因為不動搖的決意不會破壞接受，由於接受的可能性，所以在決意之後說慈心。通過舍心清凈慈心，在說完利益眾生后說對他們的過失保持中立，在說完慈心修習后說其隨順的修習，在說"即使是希望利益的有情也保持舍心"時說明稀有的品質，所以在慈心之後說舍心，應這樣理解它們的次第。 它們的相、味、現起、足處是什麼？在這裡，首先總體上所有的波羅蜜都是利益他人的特相，給予他人利益的味道，或不動搖的味道，希望利益的現起，或成佛的現起，以大悲為足處，或以悲憫方便善巧為足處。 特別是，因為被悲憫方便善巧所攝受，捨棄自己的資具的意圖是佈施波羅蜜。被悲憫方便善巧所攝受的身語善行實際上是遠離不應作的，以及應作的作為等意圖是持戒波羅蜜。被悲憫方便善巧所攝受，首先觀察過患，生起從欲有和色有出離的心是出離波羅蜜。被悲憫方便善巧所攝受，對諸法的共相、差別相的了知是智慧波羅蜜。被悲憫方便善巧所攝受，以身心為他人利益而努力是精進波羅蜜。被悲憫方便善巧所攝受，忍受有情行為的過失，無瞋地生起符合那種狀態的心是忍辱波羅蜜。被悲憫方便善巧所攝受，包括止息意圖等的不欺詐是真實波羅蜜。被悲憫方便善巧所攝受，不動搖的接受和決意，生起符合那種狀態的心是決意波羅蜜。被悲憫方便善巧所攝受，利益世間，實際上是無瞋是慈心波羅蜜。被悲憫方便善巧所攝受，摧毀順逆，在可意不可意的有情行為中保持平等是舍心波羅蜜。

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

Kopaccayoti abhinīhāro paccayo. Yo hi ayaṃ 『『manussattaṃ liṅgasampattī』』tiādi (bu. vaṃ.

我來為您翻譯這段巴利文： 因此，佈施以捨棄為相，以在應施之物中摧毀貪慾為味，以無執著為現起，或以有和無有的圓滿為現起，以應捨棄之物為足處。持戒以調御為相，以制止為相，也說以建立為相。以摧毀惡戒為味，或以無過失為味，以清凈為現起，以慚愧為足處。出離以從欲界和有界出離為相，以顯明其過患為味，由此以背離為現起，以厭離為足處。智慧以如實通達為相，或以無錯誤通達為相，如善射手之箭的通達，以照明境界為味如燈，以無迷惑為現起如進入森林的善導者，以定為足處，或以四聖諦為足處。精進以努力為相，以支援為味，以不沉沒為現起，以發起精進事為足處，或以厭離為足處。忍辱以忍受為相，以耐受可意不可意為味，以擔當為現起，或以無對立為現起，以如實見為足處。真實以不欺詐為相，以如實顯明為味[以顯明真實性為味]，以賢善為現起，以柔和為足處。決意以對菩提資糧的決意為相，以克服其對治為味，以在那裡不動搖為現起，以菩提資糧為足處。慈心以利益行相生起為相，以帶來利益為味，或以除去瞋恨為味，以和善為現起，以見到眾生可愛為足處。舍心以中舍行相生起為相，以見到平等為味，以平息瞋恨與貪愛為現起，以觀察業的自作性為足處。在這裡，佈施等被悲憫方便善巧所攝受，應該說是對捨棄等特相的特殊性，由此它們獲得波羅蜜的名稱。 什麼是緣？誓願是緣。這就是"人身、相好圓滿"等

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

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

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

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

Tathā nekkhammapavivekaalobhādosāmohanissaraṇappabhedā cha ajjhāsayā. Vuttañhetaṃ –

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

我來為您 譯這段巴利文： 2.59. 通過八法和合而成就的誓願："我已度脫，愿度脫他人；我已解脫，愿解脫他人；我已覺悟，愿覺悟他人；我已清凈，愿清凈他人；我已調伏，愿調伏他人；我已寂靜，愿寂靜他人；我已安慰，愿安慰他人；我已般涅槃，愿使他人般涅槃"等，這種誓願總的來說是一切波羅蜜的緣。因為在其生起之後，大士們獲得波羅蜜的觀察、現起、受持、決意和成就。 如同誓願一樣，大悲和方便善巧也是（波羅蜜的緣）。其中方便善巧是指作為佈施等成為菩提資糧的因緣的智慧，通過這些悲憫方便善巧，大士們成就不顧自樂、不斷為他人利益而專注、即使在非常困難的菩薩行中也無厭倦、在見聞憶念正等覺時也成為眾生獲得利益安樂的因。因此通過智慧成就佛性，通過悲心成就佛業。通過智慧自己度脫，通過悲心度脫他人。通過智慧了知他人的苦，通過悲心開始消除他人的苦。通過智慧厭離苦，通過悲心接受苦。同樣，通過智慧向涅槃，通過悲心不證入涅槃。同樣，通過悲心向輪迴，通過智慧不樂於其中。通過智慧於一切處離染，但因隨順悲心而不是不為一切眾生的利益而行動，通過悲心憐憫一切眾生，但因隨順智慧而不是不在一切處離染之心。通過智慧無我執法執，通過悲心無懈怠和卑劣。同樣，通過智慧和悲心依次成就自利利他，賢者勇者性，無自害他害，成就自利利他，無畏令畏性，法主世主性，知恩先行性，離癡愛性，明行成就，力無畏成就，因為是一切波羅蜜果的特殊方便，所以智慧和悲心是波羅蜜的緣。這兩者不僅是波羅蜜的緣，也是發願的緣。 同樣，應知精進、智略、決定、利行也是波羅蜜的緣，因為是成佛的生起處，所以稱為"佛地"。如說： "世尊，有幾種佛地？舍利弗，有四種佛地。哪四種？精進即是勇猛，智略即是修慧，決定即是決意，慈心修習即是利行。舍利弗，這就是四種佛地。" 同樣，出離、遠離、無貪、無瞋、無癡、出離等六種意樂。因為說： "菩薩們以出離意樂見到欲的過患，以遠離（意樂見到）群集（的過患），以無貪（意樂見到）貪（的過患），以無瞋（意樂見到）瞋（的過患），以無癡（意樂見到）癡（的過患），菩薩們以出離意樂見到一切有的過患。"

1.49 vākyakhandhepi).

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

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

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

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

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

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

我來為您翻譯這段巴利文： 1.49. 段落中）。 因此，應知這六種意樂是菩薩們佈施等的緣。因為沒有見到貪等的過患，以及無貪等的殊勝性，佈施等波羅蜜是不可能生起的。因為通過無貪等的殊勝性而使心傾向於舍離等，就是無貪意樂等。如同這些一樣，佈施意樂等也是如此。如說： "世尊，為菩提而修行的菩薩們有幾種意樂？舍利弗，為菩提而修行的菩薩們有十種意樂。哪十種？舍利弗，菩薩以佈施意樂見到慳吝的過患，以戒（意樂）...乃至...舍利弗，菩薩以舍意樂見到樂苦的過患。" 因為在這些中，首先見到慳吝、不律儀、慾望、疑惑、懈怠、不忍、欺詐、不決意、瞋恚、樂苦等過患，而後產生傾向佈施等的心，這就是佈施意樂等，是生起佈施等波羅蜜的原因。同樣地，觀察不捨離與舍離等的過患與功德，也是佈施等波羅蜜的緣。 這裡是觀察的方法：對於心執著于田地、房屋、金銀、牛、水牛、男女奴僕、兒子、妻子等的眾生來說，因為田地等作為物慾而為眾多所愿求，為國王盜賊等所共有，是爭論的根本，能產生敵對，無實質，在獲得和保護時會傷害他人，是導致失壞時產生憂愁等諸多災難的因緣，由於執著它們，心被慳吝垢所纏縛的人可能投生惡趣，如此這些事物會帶來種種廣大的不利，只有舍離它們才能獲得安穩，所以對於舍離應當不放逸。 而且應當觀察："乞求者在乞求時告訴我他的隱私，是對我有信任的人"，"他教導我說'放下必須捨棄的，帶著自己的財物往生後世'"，"在如火宅般被死亡之火燃燒的世間中，他是幫助我運出財物的朋友"，"他是我運出財物後用來觀察和寄託的處所"，"因為在佈施這善業中成為夥伴，以及成為一切圓滿中最上、最難得的佛果圓滿的因緣，所以是最上善友"。 同樣應當觀察："他認為我能做這殊勝的事，所以我應當使這認識不虛假"，"由於生命必定會毀壞，即使不被請求我也應當佈施，何況被請求時"，"應當佈施給那些有殊勝意向來尋求的人，他因我的福德而自己來到"，"通過佈施的名義，乞求者實際上是在幫助我"，"如同我一樣，我應當幫助一切世間"，"若無乞求者，我如何能圓滿佈施波羅蜜"，"我應當爲了乞求者而攝受一切"，"何時乞求者們能不必請求就自己取走我的財物"，"我如何才能令乞求者喜愛歡喜"，"他們如何才能令我喜愛歡喜"，"我如何在佈施時以及佈施后能夠滿意、歡喜、生起喜悅和愉悅"，"如何才能有乞求者，以及殊勝的佈施意樂"，"我如何能不被請求就了知乞求者的心而佈施"，"有財物和乞求者時不佈施對我來說是很大的欺詐"，"我如何能夠將自己的肢體乃至生命佈施給乞求者"。

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

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

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

我來為您翻譯這段巴利文： 而且應當對財物生起無執著的心："這財物會追隨無執著的施者，就像寄生蟲跟隨無執著的消耗者一樣。"若乞求者是親愛的人，應當生起歡喜："親愛的人向我乞求。"若是中立的人，應當生起歡喜："這個向我乞求的人，通過這次佈施必定會成為朋友。"因為佈施者會成為乞求者所喜愛的。若是敵人來乞求，更應當特別生起歡喜："敵人向我乞求，這個向我乞求的人，通過這次佈施即使是敵人也必定會成為親愛的朋友。"這樣對待親愛的人、中立的人和敵人時，都應當先安立慈心和悲心后再佈施。 如果因為長期養成的習性而對應施之物生起貪慾法，這位自稱菩薩的人應當如此思維："善人啊！你在發起成正等覺的誓願時，已經爲了利益一切眾生而捨棄了這個身體和佈施所生的功德，現在你對外在事物過分執著，就像大象沐浴一樣（毫無意義），因此你不應當對任何事物生起執著。就像一棵大藥樹站立著，需要根的人取走根，需要樹皮的取走樹皮，取走樹幹、枝幹、樹心、樹枝、樹葉、花朵，需要果實的取走果實，那棵樹不會生起'他們拿走我的東西'這樣的念頭。同樣地，當我爲了一切世間的利益而精進，將這個在大苦中、忘恩負義、常不清凈的身體用來利益他人時，不應生起絲毫邪念。在這必定會破壞、散失、毀滅的內外大種中有什麼差別呢？認為'這是我的，這是我，這是我的自我'的執著只是愚癡的表現。因此對於內在的手腳眼睛等、肉等，應當像對外物一樣無執著，以捨棄的心想：'讓需要的人拿去'。"當他如此思維時，這位致力於菩提、對身命無執著的人，他的身語意業不費力就能清凈。他具足清凈的身語意業和清凈的活命，安住于正確的修行，通過獲得增減方便的善巧，能以更多的佈施財物、無畏施和正法施來攝受一切眾生。這是關於佈施波羅蜜的觀察方法。 關於戒波羅蜜，應當如此觀察：這戒就像是能洗凈惡垢（而恒河等的水無法清凈）的水，能平息貪等的熱惱（而旃檀等無法平息），是殊勝于眾多人民的項鍊、頭冠、耳環等裝飾的善人獨特的裝飾，是從一切方向吹來的自然的、適合一切時節的妙香，因為能帶來被剎帝利大富豪等和天神禮敬等的果報而成為最高的咒語，是通往四大王天等天界的階梯，是獲得禪定神通的方法，是到達涅槃大城的道路，是聲聞菩提、辟支菩提、正等菩提的立足處，因為是成就任何所欲所愿的方法而超勝如意寶、如意樹等。因為世尊說："諸比丘，持戒者的心願能夠成就，因為清凈的緣故。"

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

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

我來為您 譯這段巴利文： 8.35.。又說："諸比丘，若比丘希望'愿我為同梵行者所愛樂、尊重、崇敬'，就應當圓滿戒"等。同樣："阿難，善戒是爲了無悔"，"居士，持戒者的戒圓滿有這五種功德"等經文中應當觀察戒的功德，同樣在火聚譬喻經等中應當觀察無戒的過患。 應當從喜悅和愉悅的因緣、無有自責他責刑罰惡趣的怖畏、為智者所讚歎、無悔的因緣、安穩處、超勝種族財富權力壽命眷屬親友圓滿等方面觀察戒。因為持戒者由於自己的戒圓滿而生起大喜悅和愉悅："我已作善，已作福，已作避免怖畏。"同樣持戒者不會自責，智者也不會責備，完全沒有刑罰惡趣的怖畏的可能，會受到智者"是持戒的人、善法者"的讚歎。同樣持戒者不會生起像破戒者那樣"我已作惡，已作殘暴，已作罪過"的悔恨。這戒由於建立於不放逸，通過避免財產損失等而成就大利益，由於是吉祥而成為最上的安穩處，即使是低賤種姓的持戒者也能受到剎帝利大富豪等的恭敬，所以戒圓滿超勝種族圓滿，這裡"大王，你認為如何？在這裡你有一個奴僕工人"等言教是證明。因為不與盜賊等共有，能隨往後世，有大果報，是止等功德的依止，所以戒超勝外在財富，因為是最上心自在的依止，所以戒超勝剎帝利等的權力。因為戒是在各個有情群中有情權力的因，由於說持戒者一日的生命勝過百年的壽量，由於在活著時捨棄學處即等同死亡，所以戒比生命更殊勝。因為能使敵人也生起喜愛，不被衰老疾病所克服，所以戒超勝容貌圓滿。因為是殊勝安樂的依止，所以超勝殿堂樓閣等特殊處所，超勝王子、將軍等特殊地位。因為能完成必定的利益，能隨往後世，所以超勝本性親近的親屬和友人。這裡"母親父親所不能做"等言教是證明。同樣，因為是自己所依止，不依他人，範圍廣大，所以戒比大象、馬、車等，咒語、藥物、吉祥儀式等更為殊勝地保護難以保護的自己。因此說："法確實保護行法者"等。

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

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

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

我來為您翻譯這段巴利文： 9.102.。當如此觀察具有多種功德的戒時，未圓滿的戒圓滿會達到圓滿，未清凈的會達到清凈。 如果由於長期的習氣，瞋等違反戒的法偶爾生起，這位自稱菩薩的人應當如此思維："你不是已經發愿成正等覺嗎？缺乏戒的人連世間的圓滿都不能獲得，何況出世間的？而對於一切圓滿中最上的正等覺，應當具足作為其基礎、達到最高程度的戒。因此，你應當像'如雞護蛋'等所說的方法那樣，善加護持戒，成為善良的人。而且你應當通過說法使眾生進入和成熟於三乘，缺乏戒的人的言語不會被相信，就像不適當地考慮飲食的醫生的治療一樣。因此，我應當成為值得信賴的人，使眾生進入和成熟，應當具足本性清凈的戒。而且'通過禪定等殊勝功德的相應，我能夠有能力利益眾生，圓滿智慧波羅蜜等，而禪定等功德沒有戒的清凈是不可能生起的'，所以應當正確地清凈戒。 同樣，通過'在家生活狹隘，是塵垢之處'等，通過'欲如骨鏈'等，以及通過'母親也與兒子爭吵'等對在家生活和慾望，通過'如有人負債經營事業'等首先見到欲貪等的過患，相反地通過'出家生活空曠'等觀察出家等的功德，應當如此理解關於出離波羅蜜的觀察。這裡是簡要的意義，詳細的內容則應從苦蘊經、思量經等。

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

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

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

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

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

我來為您翻譯這段巴利文： 1.487. 應當從苦蘊經、蛇喻經等來理解。 同樣，應當思維"沒有智慧，佈施等法不能清凈，也不能各自有能力進行其作用"的智慧功德。就像沒有生命，身體機器不能顯現莊嚴，也不能在自己的作用中有能力運作，就像眼等根沒有識不能在各自的境界中進行作用，同樣信等根沒有智慧就不能在各自的作用中有能力，所以在舍離等修行中智慧是主要因素。因為具有開啟的智慧眼的大士們即使佈施自己的肢體也不會自高，不會輕視他人，如藥樹一樣無分別，在三時中都生起喜悅。通過智慧具足方便善巧，佈施趣向利他而成為佈施波羅蜜。因為為己的佈施只如增長。 同樣，由於沒有智慧而不離貪等染污，戒的清凈都不可能，何況成為一切智功德的依止。只有具慧者才能善觀在家、欲樂、輪迴中的過患，以及出家、禪定、涅槃的功德，而出家後生起禪定，傾向涅槃，也使他人安立其中。 沒有智慧的精進不能成就所欲的義利，因為是錯誤的開始。因為不開始勝過錯誤的開始，但具有智慧的精進則通過方便修行而無任何難以證得。同樣，只有具慧者才能忍受他人加害等，而非愚者。對於缺乏智慧者，他人帶來的傷害只會增長忍耐的對治，但對具慧者來說，這些通過忍辱圓滿的增長而導致其堅固。只有具慧者才能如實了知三諦、它們的因和對治，而不欺詐他人。同樣，通過智慧力支援自己，以決意圓滿在一切波羅蜜中有不動的受持決意。只有具慧者才不分別親、中立、怨敵，善巧地為一切帶來利益。同樣，通過智慧在遇到利養等世間法時因無變異而保持中舍。如此智慧是一切波羅蜜清凈的因，應當觀察智慧的功德。 而且沒有智慧就沒有見的圓滿，沒有見的圓滿就沒有戒的圓滿，缺乏戒見圓滿者就沒有定的圓滿，心不定者連自利都不能成就，何況是達到最上的利他。因此為利他而修行的菩薩應當勸誡自己："你不是應當認真致力於智慧的清凈嗎？"因為通過智慧的威力，大士具足四種決意，以四攝事;

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

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

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

我來為您翻譯這段巴利文： 10.32. 攝受世間，使眾生進入出離之道，使他們的諸根成熟。同樣，通過智慧力多觀察蘊處等，如實了知進行和止息，使佈施等功德趣向殊勝的通達分，成為圓滿菩薩學處者。應當如此等多方面確立智慧功德而增長智慧波羅蜜。 同樣，即使可見邊際的世間事業也不能以低劣的精進達到，但以不顧疲勞的精進則無任何難以證得。因為低劣精進者連"我將度脫一切眾生出離輪迴大暴流"都不能開始。中等者開始后中途放棄。但最上精進者不顧自樂而到達精進的彼岸，應當觀察精進圓滿。而且"即使是爲了救拔自己出離輪迴泥沼而精進的人，若精進鬆弛也不能達到願望的頂點，何況是已發誓要救拔包括天界在內的世間者"，以及"因為貪等過患如醉象般難以制止，以及由此為因的業行如舉劍的劊子手，以及由此為緣的惡趣門常開，以及引導至彼的惡友常在身邊，以及若有可能則隨順其教誡的愚凡夫性，應當自己出離輪迴之苦"，以及"邪思惟通過精進力而遠離"，以及"如果正等覺能通過自主的精進證得，這有什麼難的"，應當以如此等方式觀察精進的功德。 同樣，應當思維："這忍辱因為能完全摧破一切功德的對治——瞋恚，所以是善人在成就功德時無礙的武器，能勝過他人者的裝飾，沙門婆羅門的力量圓滿，息滅瞋火的水流，善名聲的生起處，平息惡人言語毒的咒藥，住于防護者的最上賢者性，因深奧性如大海，是瞋恚大海的堤岸，是惡趣門的關閉，是上升天梵世界的階梯，是一切功德的安住地，是最上的身語意清凈。"而且"這些眾生因為缺乏忍辱圓滿，現世受苦，來世也隨行苦法"，以及"雖然因他人加害而生起苦，但作為這苦的田地的身體和作為種子的業是我自己造作的"，以及"這是償還那苦的因緣"，以及"若無加害者，我的忍辱圓滿如何生起"，以及"即使現在這人加害，他過去曾經這樣利益我"，以及"加害本身因為是忍辱的因緣而成為利益"，以及"這一切眾生都如我的兒子，誰會對兒子的過錯生氣"，以及"被瞋恚鬼附身而加害我的這瞋恚鬼應當被我調伏"，以及"我也是造成這加害帶來的苦的因緣"，以及"造作過失的諸法以及造作的處所，一切都在那剎那滅去，現在誰對誰生氣"，以及"因為一切法無我，誰對誰造作過失"，應當如此觀察而增長忍辱圓滿。

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

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

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

我來為您翻譯這段巴利文： 如果因為長期的習氣，由他人加害而生起的瞋心佔據心意而住，應當如此思維："這忍辱是對治他人加害的對治行為和回報的因"，以及"加害通過引生苦而成為信的因緣，也是對一切世間不樂想的因緣"，以及"這是諸根的本性，即與可意不可意境界相遇，我不會遇到不可意境界，這從何處可得"，以及"被瞋所控的眾生因瞋而發狂心散亂，在此何必報復"，以及"這一切眾生都如正等覺的親生子一樣被護持，因此我不應對他們生起心的忿怒"，以及"若有過失而有功德，我不應對有功德者生瞋"，以及"若無功德更應特別悲憫"，以及"因瞋我的功德名譽減損"，以及"因瞋恨而來醜陋、苦臥等敵人所喜"，以及"這瞋名為造作一切不利、破壞一切利益的強大敵人"，以及"有忍耐則無任何敵人"，以及"加害者因加害而將來應得苦，有忍耐則我無此"，以及"思慮和瞋恨時我隨順了敵人"，以及"當我以忍耐降伏瞋時，作為奴僕的敵人就被完全降伏"，以及"因瞋而捨棄忍辱功德於我不適"，以及"若有違逆功德的瞋，我的戒等法如何能圓滿，若無彼等，我如何能多作利益眾生而如誓願達到最上圓滿"，以及"有忍耐時因無外散亂，心定者能忍受觀察一切行無常苦，

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

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

我來為您翻譯這段巴利文： 同樣，"即使只安住于自利，若無對眾生的利益心也不能獲得此世他世的圓滿，何況是欲使一切眾生安立於涅槃圓滿者"，以及"後來希望一切眾生獲得出世間圓滿者，現在希求世間圓滿是適當的"，以及"現在僅以意樂不能為他人帶來利益安樂，何時才能以行動成就它"，以及"現在被我以帶來利益安樂而培育的人們，以後將成為我分享法的夥伴"，以及"沒有這些我的菩提資糧不能生起，因此他們作為一切佛功德威力成就的因，對我來說是最上福田、無上善處、最上應恭敬處"，以及"應當特別對一切眾生安立利益意樂，而且也應當以悲心為基礎對一切眾生增長慈心。因為以無限的心樂於為眾生帶來利益安樂者，會生起堅固深厚的欲除他們不利與痛苦，而悲心是一切成佛法的開始、行持、立足、根本、門戶、首要"，應當如此等觀察慈的功德。 同樣，"若無舍，眾生所作的傷害會引生心的變異，有心變異則佈施等資糧完全不能生起"，以及"心被慈愛浸潤時若無舍則資糧不能清凈"，以及"無舍者不能將福德資糧及其果報迴向為眾生利益"，以及"若無舍則不能不分別所施與受施者而行佈施"，以及"無舍者不能不顧慮生活資具和生命的障礙而清凈防護"，以及"通過舍而對千種不樂和樂一樣才能成就出離力，只有通過觀察而成就一切資糧的作用，若不以舍看待過度精進則不能作精進的作用，只有由於舍才能生起忍耐和觀察，通過舍而不違背眾生和諸行，通過忽視世間法而成就在所受持法中不動的決意，通過無關注他人加害等而成就安住慈心，如此一切菩提資糧的受持、決意、圓滿、成就都通過舍的威力而成就"，應當以如此等方式觀察舍波羅蜜。如此應當了知在不捨與舍等中依次觀察過患與功德是佈施等波羅蜜的緣。

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

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

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

我來為您翻譯這段巴利文： 同樣，有資具的十五種行法和五種神通。其中行法即是：戒律防護、守護諸根門、飲食知量、修習覺醒、七種善法和四禪。其中前四種戒等的資具是十三頭陀行和少欲等。在善法中，信的資具是觀察佛法僧戒舍天寂止隨念、遠離粗人、親近善人、觀察能生信的法和傾向於此；慚愧的資具是觀察不善過患、觀察惡趣過患、觀察善法支援的狀態、遠離無慚愧者、親近具足慚愧者和傾向於此；多聞的資具是宿世修習、好問、修習正法、熟習無過失的明處等、諸根成熟、煩惱遠離、遠離少聞者、親近多聞者和傾向於此；精進的資具是觀察惡趣怖畏、觀察行道、觀察法的廣大、除去昏沉睡眠、遠離懈怠者、親近精進者、觀察正勤和傾向於此；唸的資具是正念正知、遠離失念者、親近具念者和傾向於此；慧的資具是好問、清潔事物、令諸根平等、遠離劣慧者、親近有慧者、觀察甚深智行和傾向於此；四禪的資具是戒等四法、在三十八所緣中的前分修習、修習轉向等自在。其中應當如理確定，以戒等令行為清凈而能與眾生無畏施，以意樂清凈而能行財施，以兩者清凈而能行法施等，這樣行等是佈施等資糧的緣。因為怕太詳細所以我們沒有確定。如此應當了知圓滿輪等也是佈施等的緣。 什麼是染污？一般來說，被貪等執取是諸波羅蜜的染污。特別是，對佈施波羅蜜，分別所施與受施者是染污；對戒波羅蜜，分別有情和時間是染污；對出離波羅蜜，分別對欲有及其寂止的喜不喜是染污；對慧波羅蜜，分別"我、我所"是染污；對精進波羅蜜，分別沉沒和掉舉是染污；對忍辱波羅蜜，分別自他是染污；對真實波羅蜜，對未見等分別為已見等是染污；對決意波羅蜜，分別菩提資糧及其對治的過患功德是染污；對慈波羅蜜，分別利不利是染污；對舍波羅蜜，分別可意不可意是染污。 什麼是清凈？應當了知這些的清凈是不被貪等所害，以及遠離如前所說的分別。因為佈施等波羅蜜不被貪、慢、見、瞋、惱、恨、覆、慳、嫉、誑、諂、昏沉、掉舉、慢、放逸等煩惱所害，遠離分別所施受施者等，就成為清凈光明。

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

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

我來為您翻譯這段巴利文： 對治是什麼？一般來說，一切煩惱、一切不善法都是這些的對治。特別地，如前所說的慳等應當了知。此外，在佈施、受施者、佈施果中，因為貪、瞋、癡的功德相聯繫，所以佈施是貪、瞋、癡的對治；因為遠離身等過失的彎曲，所以戒是貪等的對治；因為遠離欲樂傷害他人、自我苦行，所以出離是三毒的對治；因為使貪等盲目，又不使智慧盲目，所以慧是貪等的對治；因為以不沉沒、不掉舉的智慧開始，所以精進是貪等的對治；因為能忍受可意不可意的空性，所以忍辱是貪等的對治；因為對他人的利害如實而行，所以真實是貪等的對治；因為能在世間法上勝過，在所受持的資糧中不動，所以決意是貪等的對治；因為遠離障礙，所以慈是貪等的對治；因為在可意不可意中摧毀隨順和違背，並且保持平等，所以舍應當了知是貪等的對治。 什麼是修行？通過佈施，以種種方式資助眾生，或施予安樂資具、身體、生命、捨棄，或除去怖畏，或宣說正法。其詳細方式是：以此佈施，我願眾生獲得壽命、容色、安樂、力量、智慧等的圓滿和最高果報的可愛之事。因此施予飲食，同樣爲了平息眾生業、煩惱、渴求而施予飲水，為獲得金色之身、慚愧莊嚴而施衣，為獲得神通和涅槃之樂而施車，為獲得戒的香氣而施香，為獲得佛功德的光輝而施花環和塗抹香，為獲得菩提座而施座，為獲得如來臥具而施臥具，為獲得歸依之處而施住處，為獲得五眼而施燈，為獲得廣大光明而施色，為獲得梵音而施聲，為使一切世間可愛而施味，為顯示佛陀柔軟之身而施觸，為無老無死而施醫藥，為解脫煩惱奴役而施奴僕，為對正法歡喜而施無過失的戲樂，為使一切眾生獲得聖生，將自己視為其子而施子，為使整個世間獲得對等而施妻子，為獲得吉祥相圓滿而施黃金、珍珠、珊瑚等，為獲得隨形好而施各種裝飾，為獲得正法藏而施財藏，為獲得法王身份而施王國，為獲得禪定等成就而施園林，為以輪紋足趨菩提座而施行走，為度四種漂流而施手，為獲得信根等而施耳鼻等，為獲得周遍之眼而施眼，"在見、聞、憶念、奉事等一切時間中，對一切眾生都能帶來利益安樂，我的身體應當被一切世間所資養"，因此施予肉、血等，"愿成為一切世界中最上者"，因此施予最上肢體。

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

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

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

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

我來為您翻譯這段巴利文： 如此佈施時，不以非法求得而施，不以傷害他人而施，不因怖畏而施，不因慚恥而施，不因受施者生氣而施，有上等時不施下等，不因自我抬高而施，不因貶低他人而施，不因期望果報而施，不因厭惡乞求者而施，不以不恭敬而施，而是恭敬地施，親手佈施，適時佈施，尊重而施，不分別而施，在三時中以喜心佈施。因此佈施后不後悔，不因受施者而生驕慢或輕視，對受施者言語親切，樂於施捨，適合佈施，施與眷屬。他迴向那佈施的圓滿為一切世間的利益安樂，也為自己的不動解脫，為無盡的意欲，為無盡的精進，為無盡的定，為無盡的智，為無盡的正等覺而回向。大士修習這佈施波羅蜜時，應當對生命和財物安立無常想，對眾生起大悲。如此取財物之精要，如從燃燒的屋中取出一切財物，也將自己帶出，不留任何剩餘，完全捨棄。這是佈施波羅蜜的修行次第。 關於戒波羅蜜，因為欲以一切智戒莊嚴來莊嚴眾生者，首先應當清凈自己的戒，因此對眾生應當生起如此的悲憫心，即使在夢中也不生起瞋害。因為專注利他，不應碰觸他人之物如毒蛇。遠離非梵行，離七種淫相應，何況是侵犯他人妻子。說真實、有益、可愛且適量的法語。無貪、無瞋、無邪見，對正等覺有確立的信心和愛樂。如此遠離四惡趣輪迴苦道的不善業道和不善法，安住于天界解脫道的善業道者，因為意樂和行為清凈，如所愿求的眾生利益安樂願望迅速成就。 其中，因為遠離傷害而給予一切眾生無畏，容易成就慈心修習，獲得十一種慈心功德，少病少惱、長壽多樂，獲得殊勝相好，斷除瞋恚習氣。同樣，因為遠離不與取而獲得盜賊等不共的殊勝財富，無可疑慮、可愛可意、可信賴，在財產圓滿中無執著、有舍性，斷除貪慾習氣。因為遠離非梵行而無貪、心身寂靜，為眾生所愛樂可意、無可疑慮，獲得好名聲廣傳，對女人無執著心、無貪慾意樂，多修出離，獲得殊勝相好，斷除貪慾習氣。 因為遠離妄語而成為眾生的標準，可信、可靠、言語有重要性，為諸天所愛樂可意，口有香氣，身語行為值得護持，獲得殊勝相好，斷除煩惱習氣。因為遠離離間語而身不為他人所破壞，眷屬不破壞，對正法有不壞信，有堅固友誼，即使是與往世相識的眾生也一向可愛，多修無染。因為遠離粗語而為眾生所愛樂可意，性愛樂、言語柔和、值得恭敬，他的聲音具足八分（中部

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

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

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

我來為您翻譯這段巴利文： 2.387. 而具足。因為遠離綺語而為眾生所愛樂可意、值得尊重恭敬、言語有重要性、言語適量，有大威力大威德，以應機智慧善於解答問題，在佛地以一句話能對說不同語言的眾生解答多種問題。 因為無貪而獲得所欲，對殊勝財富生起喜樂，為剎帝利大富等所尊重，不為敵人所勝，不得諸根缺陷，無與倫比。因為無瞋而為眾生所喜見尊重，因為歡喜利他而易使眾生生信，性非粗暴而住慈心，有大威力大威德。因為無邪見而獲得善友，即使斷頭也不作惡業，因為見業果而不迷信祥瑞，對正法有根深蒂固的信心，信仰如來的覺悟，如皇天鵝不喜住糞穢處而不樂於其他宗派，善於了知三相，最後獲得無礙智，直到證得菩提，在每一眾生界中都為最殊勝者，獲得最殊勝圓滿。 "如是此戒為一切圓滿的立足點，一切佛功德的發源地，一切成佛法的最初行持、門戶、首要"，生起如此尊重，以念正知力不放逸于身語防護、調伏諸根、活命圓滿、受用資具，觀察利養恭敬名聲如親友面貌的敵人，如"如鷓鴣護蛋"等所說方式恭敬圓滿戒行。這是此中略說，詳細則如清凈道論所說。

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

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

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

我來為您翻譯這段巴利文： 1.6. 所說方式了知。應當迴向此戒不是為自己解脫惡趣和煩惱，也不是為善趣，不是為王位圓滿，不是為轉輪王、天、帝釋、魔、梵天的圓滿，也不是為自己的三明等，不是為辟支菩提，而是爲了一切智性而令一切眾生圓滿無上戒莊嚴。 同樣，因為在家生活是一切染污的住處，為子妻等所大為擁擠，為農商等各種事業所困擾紛亂，而無出離樂等的空間，應當觀察諸欲"如蜜塗在劍刃上般品嚐時樂味少而引生廣大損害"，以及"如閃電照明所見的舞蹈般短暫可得，如狂人的裝飾般以顛倒想而體驗，如覆蓋糞便的快樂般是對治，如濕手指飲尿般無法滿足，如飢渴者的食物般有病，如魚鉤上的餌般是災禍聚集的原因，如火熱般在三時中都是生苦的因，如猴膠般是束縛的因，如屠夫覆蓋的蟲般掩蓋不利，如住在敵村般是怖畏處，如養育敵人般是煩惱魔等的餌食，如節日圓滿般是變壞苦，如樹洞中火般內燃，如古井邊倚靠的吉祥草蜜團般有多種過患，如飲鹹水般是渴因，如酒般為低劣人所親近，因少味如骨架"等方式觀察過患，以相反方式見出離功德，以心向于傾向趣向出離、遠離、寂靜樂等而圓滿出離波羅蜜。 同樣，因為慧如光明不與愚癡的黑暗共存，所以菩薩首先應當遠離愚癡的因。這些是愚癡的因：不樂、昏沉、打呵欠、懶惰、喜好群眾聚會、嗜睡、無決斷、對智不好奇、邪慢、不好問、不善護身、心不定、親近劣慧者、不親近有慧者、輕視自己、邪分別、顛倒執著、身體僵硬、無厭離性、五蓋。簡言之，若親近某些法則未生的慧不生，已生的退失，如此應當遠離這些愚癡因而修習多聞、禪定等。

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

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

我來為您翻譯這段巴利文： 其中這是多聞的領域區分：五蘊、十二處、十八界、四諦、二十二根、十二支緣起，同樣還有念處等、善等諸法差別。以及世間無過失的明處，和適合安立眾生利益安樂的各種解說。如此以方便善巧為首的慧，以念和精進為支援，通過善加聽聞、受持、修習、詢問而深入如此種類的一切聞所緣領域，並在其中建立他人而生起聞所成慧；同樣通過思維蘊等諸法的行相而使其適合於思察而生起思所成慧；對於蘊等通過把握自相和共相而生起世間遍知而圓滿前分修慧。如此了知"這僅是名色依各自的緣而生而滅，此中無作者亦無令作者，以生已無為無常義，以生滅逼迫為苦義，以不自在為無我義"，對內外諸法無差別遍知而舍斷對此的執著，也使他人舍斷對此的執著，僅依悲心，直到佛功德如掌中物為止，以引導、成熟而建立眾生於三乘，使禪、解脫、定、等至達到自在，如此達到慧的最高點。 同樣，已發願正等覺的大士應當每日觀察"今日積集了什麼福智資糧，我做了什麼利他之事"，為眾生利益而精進，為一切眾生的利益而捨棄自己的身體和生命，以慈悲無差別遍滿一切眾生，眾生的任何苦生起都應期待在自己身上，隨喜一切眾生的福德，經常觀察佛陀的偉大，以身語所作的任何業都應以向菩提傾心為先導。以此方便菩薩們積集無量的福分。而且，爲了眾生受用和護持而捨棄自己的身體和生命，應當尋求飢渴寒熱風日等苦的對治。自己獲得如前所說對治苦而生的樂，同樣在可愛的園林、高臺等處，在林野處因身心熱惱不存在而寂滅而享受樂，以及所聞佛及隨覺者、辟支佛、菩薩的現法樂住的禪定等至樂，這一切無差別迴向給眾生。這是關於未得定地的方法。

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

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

我來為您翻譯這段巴利文： 已得定者，依自所證的殊勝成就所生起的喜、輕安、樂，遍滿於一切眾生；如觀察于廣大輪迴苦，以及由煩惱行所生的苦因中沉沒的眾生界，在地獄中長時間持續不斷地經歷極猛利、粗重、辛辣的苦，如互相嗔恚、煩惱、逼迫、損害、受他人支配等苦；在旁生中互相傷害；在餓鬼中身體充滿火焰，手向上哀號，被飢渴等燒灼，又食用嘔吐物、唾沫等極大苦；在餓鬼中遭受斷手等因由而變得醜陋、可憎、貧窮等，因飢渴等被強者壓迫，被他人揹負，處於他人支配；在地獄、餓鬼、旁生中遭受無差別的苦難；在人中因境界毒染，心被散亂，為貪等煩惱所圍繞，如風力所生火焰聚集乾草木，在無法熄滅的熾燃中；在欲界天因無法擺脫時，如鳥被遠投，如被強者投擲的箭；即使長時延續，也未能超越生老死的盡頭；在色界無色界天觀察時，應以慈悲無差別遍滿眾生。如此以身語意持續不斷積集菩提資糧，應當精進。 複次，"不可思議、無量、廣大、殊勝、無垢、無比、無煩惱的功德積集的佛性，應當生起值得歡喜的精進，此即不可思議的威德。非常多的人連聽聞都不能，何況實踐。如是有三種發心，四種佛地，四種攝持法。<.Assistant>

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

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

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

我來為您翻譯這段巴利文： 4.32. 悲憫的所緣、對佛法的思察忍受、對一切法無染著、對一切眾生有子想、對輪迴苦無厭倦、捨棄一切可施之物、對此無喜無慢、決意增上戒學等、於此不動搖、于善行有喜悅、心傾向遠離、修習禪定、對無過失聞法無厭、以利他意樂對他人說所聞法、令眾生住于正理、堅固精進、堅定勇猛、對他人誹謗傷害無變異、決意于真實、自在於等至、于神通得力、了知三相、以修習念處等積集出世間道資糧、趣入九出世間法"等如是一切菩提資糧的實踐都由精進力而成就，從發願直到大菩提都不應放棄，應當恭敬不斷地圓滿精進。當精進成就時，忍辱等和佈施等一切菩提資糧因依此而行而得圓滿。對於忍辱等也應以此方式了知實踐。 如是以佈施，通過捨棄眾生的安樂資具而多方攝受是佈施的實踐；以戒，對他們保護生命財產妻子、不破壞、說可愛有益語、不傷害等；以出離，以接受物施、法施等多方利行；以慧，善巧于利益他們的方便；以精進，於此勇猛開始不退縮；以忍，忍受他們的過錯；以諦，不欺誑他們、作利益、不違背誓言等；以決意，即使遭遇不利也不動搖于利益他們；以慈，思維他們的利益安樂；以舍，對他們的利益損害不生變異。如是對無量眾生，慈憫一切眾生的菩薩積集凡夫所不共的無量福智資糧，這是此中的實踐，應當了知。以及如前所說的因緣，應當恭敬地圓滿。 什麼是區分？十波羅蜜、十近波羅蜜、十勝義波羅蜜，共三十波羅蜜。其中，有人說：已發願的菩薩，意樂行為傾向利他，黑法所雜的白法是波羅蜜，不被彼等所雜的白法是近波羅蜜，非黑非白是勝義波羅蜜。其他人說：在集起時所圓滿的是波羅蜜，在菩薩地圓滿的是近波羅蜜，在佛地一切行相圓滿的是勝義波羅蜜。或在菩薩地，由利他而成波羅蜜，由自利而成近波羅蜜，在佛地由獲得力、無畏而圓滿兩利而成勝義波羅蜜。如是在開始、中間、結尾的發願、開始、圓滿中有其區分。又有人說：由滅除瞋恚、以悲為本性，獲得有樂、解脫樂、最上樂，由福德積集的差別而有其區分。

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

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

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

我來為您翻譯這段巴利文： 對於慚、念、慢等、出世間法為主、重視戒定慧、已度脫、正在度脫、將度脫、已證悟獨覺、正等覺者的波羅蜜、近波羅蜜、勝義波羅蜜，有人說從證得三菩提之後如前所說的區分。有人說從意發願直到語發願，所行的資糧是波羅蜜；從語發願直到身發願，所行的是近波羅蜜；從身發願開始，是勝義波羅蜜。又有人說："隨喜他人福德而行的資糧是波羅蜜，令他人行持而行的是近波羅蜜，自己行持而行的是勝義波羅蜜"。又有人說：能引生有樂的福智資糧是波羅蜜，能引生自己涅槃樂的是近波羅蜜，能引生他人雙樂的是勝義波羅蜜。 捨棄子、妻、財等資具是佈施波羅蜜，捨棄自己的肢體是佈施近波羅蜜，捨棄自己的生命是佈施勝義波羅蜜。同樣，對於子、妻等三種事由，不違犯是三種戒波羅蜜；於此三種事由，斷除貪愛而出離是三種出離波羅蜜；摧毀資具、肢體、生命的貪愛，以決斷眾生利益非利益是三種慧波羅蜜；如前所說的分別，以捨棄等方式精進是三種精進波羅蜜；忍受資具、肢體、生命的障礙是三種忍波羅蜜；以捨棄資具、肢體、生命的緣故決意于諦是三種諦波羅蜜；佈施等波羅蜜以不壞的決意而成就，即使資具等毀壞也不動搖的決意是三種決意波羅蜜；即使資具等損壞的有情，以慈不捨棄是三種慈波羅蜜；對於前述三種事由，于有情作用和損害中獲得中舍是三種舍波羅蜜。如是應當了知其區分。 什麼是攝持？在此，猶如從區分來看是三十種，從佈施波羅蜜等來看是十種，同樣從佈施、戒、忍、精進、禪定、慧的六種。在此，出離波羅蜜攝於戒波羅蜜，若無出家，于遠離障礙處則為禪定波羅蜜，于善法處則為六種所攝。諦波羅蜜或攝於戒波羅蜜，在語諦遠離處，在智慧諦處則攝於慧波羅蜜。慈波羅蜜攝於禪定波羅蜜，舍波羅蜜攝於禪定和慧波羅蜜，決意波羅蜜則攝於一切。

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

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

我來為您翻譯這段巴利文： 這些佈施等六種功德互相關聯的十五對等，成就十五對等 - 即是：佈施戒對成就作與不作利他非利的對，佈施忍對成就無貪無瞋的對，佈施精進對成就舍與聞的對，佈施禪定對成就斷除欲過的對，佈施慧對成就聖乘軛的對，戒忍二者成就行為意樂清凈二者，戒精進二者成就二種修習，戒禪定二者成就斷除惡戒與纏的二者，戒慧二者成就二種佈施，忍精進對成就忍耐與威力的對，忍禪定對成就斷除違逆隨順的對，忍慧對成就空性忍證悟的二者，精進禪定二者成就策勵無散亂的二者，精進慧二者成就歸依二者，禪定慧二者成就乘二者。佈施戒忍三者成就斷除貪瞋癡三者，佈施戒精進三者成就財生命身要義三者，佈施戒禪定三者成就三種福業事，佈施戒慧三者成就資具無畏法施三者，如是其他三者、四者等應當根據情況組合三者、四者等。 如是六種波羅蜜應當了知以四種決意攝持。一切波羅蜜總攝為四種決意。即是：諦決意、舍決意、寂止決意、慧決意。其中，以此決意，或在此決意，或僅是決意性，故稱決意。諦且是決意，或是諦的決意，或諦是其決意，故稱諦決意。其餘類推。其中，總的來說，已發願出世間功德、慈憫一切眾生的大士，隨遍知而攝持一切波羅蜜是諦決意，舍離彼等對治是舍決意，以一切波羅蜜功德寂止是寂止決意，以彼等善巧利他方便是慧決意。特別地，"我不欺誑求者而佈施"而許諾，不違背諾言而佈施，不違背佈施而隨喜，舍離慳吝等對治，于可施物、受者、佈施、可施法的滅盡中寂止貪瞋癡怖，隨宜、隨時、隨法而佈施，以及以慧為上首的善法，佈施是四決意的近因。同樣，受持防護不違犯，舍離惡戒，寂止惡行，以慧為上首，戒是四決意的近因。如所許而忍耐，舍離分別他人過失，寂止嗔恚纏，以慧為上首，忍是四決意的近因。如所許作利他，舍離懈怠，寂止不善法，以慧為上首，精進是四決意的近因。如所許思維世間利益，舍離蓋，寂止心，以慧為上首，禪定是四決意的近因。如所許善巧利他方便，舍離非方便行，寂止愚癡所生熱惱，獲得一切智，慧是四決意的近因。

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

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

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

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

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

我來為您翻譯這段巴利文： 其中，以隨順所知和誓言是諦決意，以舍離事欲和煩惱欲是舍決意，以寂止瞋恚和苦是寂止決意，以隨覺和通達是慧決意。攝持三種諦而對治三過是諦決意，攝持三種舍而對治三過是舍決意，攝持三種寂止而對治三過是寂止決意，攝持三種智而對治三過是慧決意。諦決意攝持舍、寂止、慧決意，因不欺誑和隨順誓言。舍決意攝持諦、寂止、慧決意，因舍離對治和一切舍離的果。寂止決意攝持諦、舍、慧決意，因寂止煩惱熱惱、欲和欲熱惱。慧決意攝持諦、舍、寂止決意，因以智為先導和隨智而轉。如是一切波羅蜜以諦生起，以舍顯現，以寂止增長，以慧清凈。因為諦是它們的生因，舍是攝持因，寂止是增長因，慧是清凈因。同樣，開始時諦決意因立誓為諦，中間舍決意因已發願而為利他舍自己，最後寂止決意因一切寂止為終，開始中間結尾都有慧決意，因有此則有彼，無此則無彼，並如所許而有。 其中，大士以造作自利他利、令人尊重喜愛的諦舍決意，作為在家人以資具施攝受他人。同樣以造作自利他利、令人尊重喜愛的寂止慧決意，作為出家人以法施攝受他人。 其中，菩薩最後生時圓滿四決意。有人說具足四決意者即生最後有。因為在其中入胎、住胎、出胎時，以慧決意生起而具念正知，以諦決意圓滿而生已向北行七步，觀察一切方向，以隨諦之語三次作獅子吼說："我是世間最勝、最長...我是世間最上"。以寂止決意生起而見老病死出家，通達四法處者的青春、健康、生命圓滿的摧破，以舍決意生起而無顧戀地捨棄廣大的親屬眷屬和已得的轉輪王位。 第二處，有人說在正等覺時圓滿四決意。因為其中以如所許諦決意生起而證悟四聖諦，由此諦決意圓滿。以舍決意生起而舍離一切煩惱隨煩惱，由此舍決意圓滿。以寂止決意生起而得最上寂止圓滿，由此寂止決意圓滿。以慧決意生起而獲得無礙智，由此慧決意圓滿。這是不成立的，因為正等覺也是勝義。 第三處，在轉法輪時...

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

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

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

我來為您翻譯這段巴利文： 2.30. 其他人說在轉法輪時圓滿四決意。因為其中以諦決意生起而以十二行相說聖諦時諦決意圓滿，以舍決意生起而作正法大施時舍決意圓滿。以寂止決意生起而自己寂靜並令他人寂靜時寂止決意圓滿，以慧決意生起而了知所化者的意樂等時慧決意圓滿。這也不成立，因為佛事未完成。 第四處，另有人說在般涅槃時圓滿四決意。因為其中已般涅槃而成就勝義諦故諦決意圓滿，舍離一切依著故舍決意圓滿，寂止一切行故寂止決意圓滿，慧的目的完成故慧決意圓滿。 其中大士特別在慈場中，正生時生起諦決意而諦決意圓滿顯現；特別在悲場中，正等覺時生起慧決意而慧決意圓滿顯現；特別在喜場中，轉法輪時...

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

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

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

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

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

我來為您翻譯這段巴利文： 2.30. 生起舍決意而舍決意圓滿顯現，特別在舍場中，般涅槃時生起寂止決意而寂止決意圓滿顯現，應當如是了知。 其中也應當了知：生起諦決意者以共住而知其戒，生起舍決意者以交往而知其清凈，生起寂止決意者以難處而知其力量，生起慧決意者以談論而知其慧。如是應當了知戒、命、心、見清凈。 同樣，以諦決意生起故不行瞋恚不正道因不欺誑，以舍決意生起故不行貪慾不正道因無執著，以寂止決意生起故不行怖畏不正道因無過失，以慧決意生起故不行愚癡不正道因如實了知。 同樣，以第一個無瞋而忍受，以第二個無貪而受用，以第三個無畏而遠離，以第四個不癡而除遣。應當了知：以第一個得出離樂，以其他得遠離、寂止、正覺樂。同樣，由這四個依次得離生喜樂、定生喜樂、無喜身樂、念遍凈舍樂。如是應當了知以有諸多功德隨逐的四決意攝持一切波羅蜜。如以四決意攝持一切波羅蜜，也應當了知以悲慧也是如此。因為一切菩提資糧都被悲慧所攝。因為佈施等功德為悲慧所攝持而成為大菩提資糧，以成就佛果為終，如是應當了知它們的攝持。 什麼是成就方法？以四分完成是它們的成就方法：為正等覺而無餘積集一切福等資糧，以不缺少而作；於此恭敬而作，以尊重恭敬而作；持續而作，以不間斷而作；長時等相應，以中間不捨棄而作。又簡言之，已發願者盡其對自己的愛，增長對他人的愛，是它們的成就方法。因為為證得正等覺而已作大誓願的大士，以如實了知而於一切法無染，對自己的愛盡滅消盡，以具足大悲力而視一切眾生如愛子，對他們的慈愛增長。由此，隨順各種情況中自他相續中離貪瞋癡，遠離慳吝等菩提資糧的對治，大士以佈施、愛語、利行、同事稱為四攝事...

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

Honti cettha –

『『Sacco cāgī upasanto, paññavā anukampako,

Sambhatasabbasambhāro, kaṃ nāmatthaṃ na sādhaye.

Mahākāruṇiko satthā, hitesī ca upekkhako,

Nirapekkho ca sabbattha, aho acchariyo jino.

Viratto sabbadhammesu, sattesu ca upekkhako,

Sadā sattahite yutto, aho acchariyo jino.

Sabbadā sabbasattānaṃ, hitāya ca sukhāya ca,

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

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

我將為您完整直譯這段巴利文： 4.32. 以四決意隨行者，為究竟攝持眾生，于上三乘中開示併成熟。因為大士具大慧、大悲，以佈施裝飾；佈施以可愛語；可愛語為利行；利行以平等性裝飾並攝持。對於一切已成有情的菩薩，於一切處以平等苦樂，成就平等性。既成佛者，以此四攝事圓滿四決意，以究竟攝持眾生而教化。佈施是正等正覺者以舍決意圓滿；可愛語以諦決意；利行以慧決意；平等性以寂止決意圓滿。如來於諸聲聞、獨覺者中，平等性于般涅槃。於此處，彼等無差別而一體。所以說："于解脫無差別。" 此處有偈： "誠實、舍、寂止者，有慧且悲憫， 積集諸資糧已，有何事不成就。 大悲師、利益者，舍離且平等， 無依無所求處，啊！奇哉諸勝者。 離欲諸法塵，于有情平等， 常住利益中，啊！奇哉諸勝者。 常為一切眾，利益與安樂， 不倦不退轉，啊！奇哉諸勝者。" 經過多長時間成就呢？以下面區分：最下乘四不可數劫和百千劫，中乘八不可數劫和百千劫，上乘十六不可數劫和百千劫。這些差別依次應當以慧增上、信增上、精進增上而了知。對於慧增上者，信則薄弱，慧則銳利；對於信增上者，慧則中等；對於精進增上者，慧則薄弱。註釋中說：應以慧力而證得正等正覺。又說：無差別地，對於應成熟解脫法，以其銳利、中等、柔軟三種差別而言。 菩薩在發願剎那有三種：開顯智者、半開顯智者、可開顯智者。其中，開顯智者，在正等正覺者面前聽四句頌，于第三句未竟即能與六神通一起證得阿羅漢果的資糧；第二者，在師面前聽四句頌，于第四句未竟即能與六神通證得阿羅漢果；其餘者，在世尊面前聽四句頌，偈頌終了后能與六神通證得阿羅漢果。這三者不論時間差別，已發願並得授記后，圓滿波羅蜜，隨其所說差別，經於一定時間而得正等正覺。于諸時分未圓滿時，諸大士雖每日給予如韋提哈佈施的佈施，雖積集相應戒等一切波羅蜜，然而中間仍將成佛，此非無因。為什麼？因為智慧未成熟。如同限定時間成熟的穀物，正等正覺亦于限定時間成就。在此之間，雖以一切努力精進，亦不能得，應當了知波羅蜜圓滿非彼特定時分不能成就。

Ko ānisaṃsoti ye te katābhinīhārānaṃ bodhisattānaṃ –

『『Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;

Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi;

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

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

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

我來為您翻譯這段巴利文： 什麼是功德？對於已發願的諸菩薩 - "如是具足一切支，決定趣向菩提者， 輪迴長久時間中，即使百千俱胝劫， 不生無間地獄中，亦不生世間之間。"等 - 所說的十八種不生處的種類是功德。以及"阿難，正念正知的菩薩從兜率天下降入母胎"等十六種稀有未曾有法的種類，以及"寒冷消失，炎熱止息"等，"舍利弗，菩薩降生時此萬世界震動搖動震顫"等三十二種前兆的種類，或其他如"菩薩意願成就，于業等得自在"等在諸處《本生》《佛種姓》等所示的功德種類，這一切都應當了知是它們的功德，同樣如前所示的差別無貪無瞋等功德對等。 什麼是果報？簡略地說，正等正覺是它們的果報。詳細地說，以三十二大人相、八十隨好、一尋光明等諸多功德莊嚴的色身圓滿為所依，十力、四無所畏、六不共智、十八不共佛法...

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

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

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

我來為您翻譯這段巴利文： 2.經分別註釋. 等無數百千功德集會莊嚴的法身莊嚴，乃至佛的功德，即使正等正覺者以多劫宣說亦不能窮盡，這是它們的果報。這是此處的略說，詳細則應當依《佛種姓》《行藏》《本生》《大本經》等了知。 關於以如是行道圓滿如是差別的諸波羅蜜，所以說"圓滿三十波羅蜜"。雖然大舍也是佈施波羅蜜，為顯示特殊舍離和極難行，故別說"五大舍"，因此從捨身體別說舍眼，雖同是舍所執著，從舍財王位別說舍子妻。前分行道即往返行的行持，與神通三昧成就是前行。于佈施等特勝行持的成就是前行道，即《行藏》所攝。有人說發願是前行，佈施等行持，或依身遠離而獨行是前行道。依顯示佈施等、少欲等、及輪迴涅槃的過患功德等，建立成熟眾生於三菩提而轉的說法是說法。利益親屬的行為是親屬利行，此亦唯依悲愍。以"等"字攝取世間利行等。依業所有智，依無過業處明處熟習，依蘊處等熟習，依三相抉擇等智行是慧行，此實即是慧波羅蜜，為顯示智資糧故別說。"究竟"即邊際，是最上義。修習增長四念處是相連。其中"修習"是生起。"增長"是成長。以念處等攝取，顯示達到行道的頂點，或應見與觀相應的念處等。此中以"以彼發願"等顯示行道的開始，以"佈施波羅蜜"等顯示中間，以"四念處"等顯示終點，應當如是了知。 "生已"是從手中脫落而生的片刻，不是剛從母胎出來。因為大士剛出生時，先由梵天以金網接取，從他們手中四大天王以羚羊皮毯接取，從他們手中人以細軟布接取，從人手中脫落而立於地上，如世尊在《大本經》中所說。"白傘"是天白傘。"隨持"是持著。此中以傘攝取劍等五種王之威儀...;

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

『『Anekesaṃ visesādhigamānaṃ pubbanimittabhāvenā』』ti saṅkhittena vuttamatthaṃ 『『yañhī』』tiādinā vitthārato dasseti. Tattha etthāti –

『『Anekasākhañca sahassamaṇḍalaṃ,

Chattaṃ marū dhārayumantalikkhe;

Suvaṇṇadaṇḍā vītipatanti cāmarā,

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

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

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

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

我來為您翻譯這段巴利文： 19.72. 應當了知也說了。因為劍、棕櫚扇、孔雀尾扇、毛拂、頭冠帶也與傘同時出現。當時只顯現傘等，而不見持傘等者。"一切方"是十方。不應見此觀察一切方在七步行后。因為大士從人手中脫落觀察東方時，諸天人以香花等供養說："大士，此處無有與您相等者，何況更勝者。"如是觀察四方、四維、下、上一切方，見一切處無與自己相等者，說"這是北方"而以七步行往。"牛王"是最上。"最勝"是第一。"最長、最上"是其同義語。"此是最後生，今不再有後有"，預言在此身將證得阿羅漢果。 以"是諸殊勝證得的前兆"簡略所說的義，以"因為"等詳細顯示。其中"於此"即： "千輻多枝傘， 諸天持空中， 金柄拂搖動， 不見執拂傘。" 此偈中。以一切處無障礙而行故，說一切智即無礙智，故說"得一切智無礙智"。"同樣此世尊也去...作為前兆"，以此顯示正生時依法性而生的殊勝是一切菩薩共同的。因為這些是波羅蜜的等流。 "行進"是去。"天"是諸天。"平等"是以觀察平等而平等相似。因為大士如觀察一方，如是其餘諸方，于觀察任何方都無障礙。或"平等"是適合觀察的意思。因為當時不適合菩薩觀察的醜陋可怖不平等色不出現於諸方。 "如是如來"以身行義說"去"字解釋如來字，今為以智行義顯示彼而說"或者"等。其中"出離"是以無貪為主的善心生起。因為此處善法是出離，不是出家等，也說是"初禪"。"斷"是已斷。"去"是已證得，行道更殊勝的意思。或"斷"是斷因，或斷相。因為此斷字是因相義。"因斷欲貪等而去"，在此說"去"是覺悟或行道。以斷欲貪等而表徵彼。此理也適用於"破"等。"無恚"是慈。"光明想"是清楚作意而現起光明認知。"無散亂"是定。"法決定"是如實抉擇善等諸法，也說是"決定有因名色"。

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

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

我來為您翻譯這段巴利文： 如是以斷欲貪等蓋，以"斷除世間貪慾"等所說的初禪前分行道顯示世尊的如來性后，今為與方便一起以八等至、十八大觀顯示彼而說"以智"等。因為遠離作為攝取名色、度疑障礙的癡，住于知遍知而成就無常想等，同樣以喜悅為禪那等至樂相，除去其中不樂而證得禪那等，所以除不樂、破無明等是等至觀的方便，但逆說是為顯示攝入以下諸蓋中具蓋性的無明。諸蓋如門閂阻礙入住等至，所以說"開啟蓋門閂"。如說"夜間尋伺，日間從事工作"處，尋伺如煙意趣，所以說"尋伺煙"。雖然苦在初禪近行即斷，樂在第四禪近行即斷，但為顯示殊勝的斷而說"以第四禪斷苦樂"。 無常的、以無常隨觀是無常隨觀，此是取三界法無常性而轉起觀的名稱。"常想"是于有為法轉起"常、恒"如是邪想，應當了知以想為首也攝取見、心。此理適用於此後諸處。"厭離隨觀"是于諸行以厭離行相轉起的隨觀。"喜"是有喜愛慾。同樣"離染隨觀"是以離染行相轉起的隨觀。"滅隨觀"是對諸行的滅的隨觀。或如是隨觀:"彼諸行唯滅，未來因集不生"是滅隨觀。所以說"以滅隨觀滅，不集"。因為此是已得力的欲解脫。以舍遣行相轉起的隨觀是舍遣隨觀。因為此是以思擇而住立。"取"是以常等方式執取。以相續、聚集、作用、所緣的方式執取為一是密集想。"造作"是行作。特殊狀態的獲得是變異。"堅固想"是執取堅實性。"相"是以聚集等密集方式及自作用界限而執取諸行為有形體。"愿"是貪等愿，而彼以義即是隨欲于諸行的傾向。

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

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

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

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

我來為您翻譯這段巴利文： "執著"是我見。以無常、苦等方式審察一切法是增上慧法觀。"取實執著"是于非實取為實的顛倒。"以自在主造作等方式世界生起"的執著是全癡執著。有些人說:"我過去世是否存在"等生起疑惑是全癡執著。取諸行為避難所是依著執著。從"樂於依著、喜于依著"之說，依著是愛，有些人說此即于眼等色等以執著方式轉起是依著執著。"如是諸行被舍離"轉起的智是思擇隨觀。因離輪迴故是出離涅槃，于彼以所緣作意稱為隨觀而轉起是出離隨觀轉向。"結縛執著"是以結縛方式于諸行執著。"見一處"是與見俱生一處，及斷一處。"粗"是對上道所斷煩惱而說，否則見所斷也比第二道所斷粗。"微細隨行"是微細，此對下道所斷而說。"一切煩惱"是餘一切煩惱。因為初道等已斷的煩惱不再斷。 堅實是固性。流動是液性。如世間風吹囊，彼彼聚的膨脹，或僵硬性，是支援。雖有聚間諸界與聚間諸界不觸性，彼彼界離異性邊際虛空，其為彼等之界限，為彼等所不觸，否則諸界的界限性不應有遍滿性。因不遍滿即不觸性。在某聚中諸界的界限，為彼等所不觸的性質是不觸相。所以世尊在虛空界解釋中說:"不為四大種所觸"。 相違緣會遇時異類生起是變壞。因思為行蘊法的主要，故依思而說此"諸行有行作相"。如是在經分別中行蘊分別以"眼觸生思"等唯分別思，而思有行作相。如說:"此中什麼是福行？欲界善思"等。遍滿是廣大性。"于不信"是因不信，處格表示因。此理適用於"懈怠"等。"寂止相"是身心熱惱寂止相。于離沉掉而轉起增上心時，于策勵、抑制、慶慰無事務性的觀察是思擇，因斷偏執。 因虛妄語等有欺誑等作用，粗澀不攝持，對治性故，正語以滑潤性攝持相應法，以正語緣善說攝持聽聞者補特伽羅，故彼正語以攝持為相。身業引生某作事。自引生是努力，故應見名為正業的離為引生相，或如舉重的身業，是相應法的舉起引生。活命有情，或相應法以命根轉起，或唯活命的清凈是凈化。不令與相應法的心墮入雜染分而正持即是策勵。

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

Tathalakkhaṇaṃ aviparītasabhāvo. Ekaraso aññamaññānativattanaṃ anūnādhikabhāvo. Yuganaddhā samathavipassanāva, 『『saddhāpaññā paggahāvikkhepā』』tipi vadanti.

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

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

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

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

我來為您翻譯這段巴利文： 此處"諸行"是指思，所以說"諸行以思為相"。傾向是向所緣的狀態。處所是轉起。因為依處而轉起名為路的心心所。"愛以因為相"是輪迴的生因性，而道則是令達涅槃，此是彼等的差別。 真實相是不顛倒自性。一味是相互不超越，無多無少性。雙運即止觀，也說"信慧、策勵無散"。 滅除煩惱是滅，即道。以不生為終是不生，即果。輕安是煩惱止息。 "欲"是欲作欲。根本相是住立性。等起相是以所緣建立為相應法生起因性。和合是以境等會遇而應取的行相，即所說"會合"。諸相應法由此平等俱投入是和合，即觸。和集是會聚處。無有諸相應法離受而轉起，似依受用相和集，故如是說。如椽棟為相應法上首性是上首相。此上，或彼等相應法之上為增上，即此上。因為善法以慧為上。"解脫"是果。彼以戒等功德實的最上殊勝性為實。應當了知此相差別是依六界五禪支等，隨順彼彼經文，及依古注所來方式而作。如是已說的某些法，為顯示其他方式而再示現，因此依"諸善法以欲為根，以作意為等起，以觸為和合，以受為和集"，"諸善法以慧為上"，"此梵行以解脫為實"，"賢友，梵行實以涅槃為歸趣，以涅槃為終"等經文而說"欲以根為相"等。 真實法即四聖諦，因不顛倒自性。真實因彼自性。不虛因非虛自性。無異因無他行相。 生緣已生和集義是從生緣已生已有，隨順自緣而上上生起性，是相續義。或已生義和和集義是已生和集義，非從生有老死，非離生從他有，是生緣已生義。如是從生和集是生緣和集義。隨順隨生為緣而顯現的意思。"無明對諸行的緣義"中，無明非不是諸行之緣，諸行非離無明生起。隨無明對諸行如何為緣，此是無明對諸行的緣義，即緣性的意思。

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

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

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

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

我來為您翻譯這段巴利文： 世尊了知見到它是相連。"由彼"是由世尊。"彼被分別"應當配合。"彼"是色處。"可意不可意等"，以"等"字攝取中性，同樣攝取過去未來現在、小、內外俱等差別。"依所得詞"是從"色處是所見，聲處是所聞，香處是所嗅，味處是所嘗，觸處是所觸，一切色是意所識"之說，所見詞和所識詞於色所緣可得。以"色所緣可意、不可意、中性、小、過去、未來、現在、內、外、所見、所識、色、色處、色界、色相、有見、有對、青、黃"等許多名稱。"以十三章"是指色品中所說十三解釋章。在每一章中依四種決定方式故說"以五十二方式"。真實即不顛倒見性和無能諍說性。"我知我證"由顯示智在現在過去轉起，應當了知于未來智轉起也已說。應當了知"已知"字不限定時間，如"所見所聞所覺"等。"不現起"是不以我我所方式趣近。應當了知"如來"字源如是:如諸色所緣等法是何自性何種類，如是見知達彼故為如來。有些人則註釋說:"依詞源法或增加pisodara等，省略'見'字，增加'來'字為如來。" 因無過失故無可訶責。因無可加入故無不足。因無可除去故無過多。因義文等圓滿故一切行相圓滿。"非他"以相反成就"如是"之義。由此顯示如世尊所說,因定能成就彼義故如所說,即顯示不顛倒說性。以"說義"顯示依詞源法,如實說故為如來,da音變為ta音。 如是已去故為如來,"去"是身或語的轉起義。說"如是"時,因yaṃ taṃ二字不相違關係,"如"義已現起。身語作業相互隨順時,身隨語,語隨身而現為相屬,顯示此義而說"因為世尊"等。在此義中,因如實說故為如來的義也成就。彼已以其他方式顯示故說"如是因如實作故為如來"。 "于橫無量諸世界"由此否定某些人說"如橫向那樣上下有諸世界"。說法妙用即說法所成,如"福所成、施所成"等。

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

『『Pahāya kāmādimale yathā gatā,

Samādhiñāṇehi vipassiādayo;

Mahesino sakyamunī jutindharo,

Tathāgato tena tathāgato mato.

Tathañca dhātāyatanādilakkhaṇaṃ,

Sabhāvasāmaññavibhāgabhedato;

Sayambhuñāṇena jino samāgato,

Tathāgato vuccati sakyapuṅgavo.

Tathāni saccāni samantacakkhunā,

Tathā idappaccayatā ca sabbaso;

Anaññaneyyena yato vibhāvitā,

Yāthāvato tena jino tathāgato.

Anekabhedāsupi lokadhātusu,

Jinassa rūpāyatanādigocare;

Vicittabhedaṃ tathameva dassanaṃ,

Tathāgato tena samantalocano.

Yato ca dhammaṃ tathameva bhāsati,

Karoti vācāyanuloma mattano;

Guṇehi lokaṃ abhibhuyya iriyati,

Tathāgato tenapi lokanāyako.

Yathābhinīhāramato yathāruci,

Pavattavācātanucittabhāvato;

Yathāvidhā yena purā mahesino,

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

Saṅgahagāthā mukhamattameva. Kasmā? Appamādapadaṃ viya sakaladhammapaṭipattiyā sabbabuddhaguṇānaṃ saṅgāhakattā. Tenevāha 『『sabbākārenā』』tiādi.

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

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

我來為您翻譯這段巴利文： 因為字首和不變詞在有表示聲音處以顯示其義而轉起，所以"去"字即說已達義和已過義，故說"去即已達、已過"。或從發願乃至正覺，在此期間大菩提乘行道無有退失處染污，如所發願，如是而去、如發願而行，故為如來。或因大神通，證得無礙解最上，及無障礙，于任何處無有障礙，故如所欲，如是有身語心的去、行、轉起，故為如來。因為在世間見到vidha(種類)、yutta(相應)、gata(去)、pakāra(方式)諸字同義，所以如毗婆尸等諸世尊種類，此世尊也如是種類故為如來。如彼等世尊相應，此世尊也如是相應故為如來。或因為真實、如實、如是是智的別名，所以以如實智而來故為如來。如是也應知如來字義： "如毗婆尸等大仙， 斷除欲等垢如去， 以定智釋迦牟尼， 持光如去故名如來。 如實界處等相， 自性共別分別， 自覺智勝者來， 釋迦牛故稱如來。 正遍眼如實諸諦， 及一切此緣性， 以無師智而顯， 如實故勝者如來。 于諸世界差別， 勝者色處等境， 種種差別如實見， 遍眼故名為如來。 因為如實說法， 作隨順己語， 以德勝世而行， 故世導如來。 如所發願如所欲， 轉起語身心， 如前大仙種類， 故勝者如來。" 攝頌只是略說。為什麼？因為如不放逸句攝一切法行，攝一切佛功德。所以說"以一切行相"等。 "問彼是什麼"由此顯示"諸比丘，彼是什麼"等語一般為問。因為為顯示彼一般的問的差別義，以義出生方式顯示《大義釋》中所來一切問:"此中問名"等。其中"此中"即在"問彼是什麼"處這一般的問語中。 "相"是欲知的任何自性。"未知"說以任何智未知性，"未見"是以見性的智如現前未見性。"未量"是以量性未量"此是如是"，"未度"是以度

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

我來為您翻譯這段巴利文： 8. 自然有落下性而中途極速落下是殺害，不讓緩慢落下而快速令落下的意思。或者超越以刀等征服而令落下是殺害。"有情"是蘊相續。因為於此有情假名。"命根"是色命根、非色命根。因為壞色命根時，另一個因與彼相連而滅。為什麼在此作"殺害生命,此中生命依世俗即有情"等單數解釋，難道此處不是意指離一切生命的殺害嗎?如是將說"以慈憫一切生命有情,即一切生命有情"等。

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

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

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

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

我來為您翻譯這段巴利文： 1. 《小戒》註釋）眾多解釋？確實如此，但此處依生命共性而作單數解釋，由"一切"字臨近而了知其多數性，未作共性解釋而依差別說意欲作複數解釋。又應知為顯示從共性攝受律儀，從其差別有律儀差別此差別義而作此語差別。以何等思于現有命根所依諸大種作加害因緣，令彼大種緣生大種不生，彼如是加行等起之思是殺生。因為受害大種如其他大種不清凈，故不成為同類的因。以"身語門"由此否定意門轉起殺害思為殺生。 應當了知由加行事大等而有大罪，因由彼等緣生思力強。因為如所欲加行突然成就，以作用成就多次轉起速行而得串習的決定思故，加行為大。雖有時對小生命和大生命加行相同，但殺大者思更猛利生起，故事為大。如是此二者都依思力強。如是應見由所殺大功德性，如於彼轉起利益思，因特勝田生起的損害思也有力，更猛利生起，故其為大罪。因此雖加行事等緣非大，但應知由大功德等緣思力強等而有大罪性。 由此等集合故為資具，即支分。其中有情想和殺害心也有前分。加害是殺害思所等起。殺生思有五資具，故彼應見離五資具。明所成是如咒術持誦加行如阿闥婆那等。神通所成是業異熟生神通如毒牙動搖等。極多廣是極大詳細。 此處有問:于剎那剎那滅性諸行中誰殺誰被殺?若是心心所相續,彼因無色性不能以切斷破壞等方式加害,也不可被加害。若是色相續,彼因無心性如木塊形色,故於彼不以切斷等得殺生,如死屍。殺生加行如擊打方式等或在過去諸行,或未來,或現在。其中不在過去未來,因彼等不存在。于現在諸行因剎那性自性即滅法性,趣向壞滅中加行無用。又壞滅無因性故,死亡非擊打方式等加行為因。又因諸行無勤性,彼加行屬誰?因剎那性,殺害意樂同時壞滅者不住至作業完成時,殺生業系屬誰?

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

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

我來為您翻譯這段巴利文： 說道 - 與如上所說殺害思俱的諸行聚稱為有情是能殺者，由彼發起殺害加行因緣，失去暖、識、命根，成為死亡言說因緣，若無如上所說殺害加行則應生起的色非色法聚是所殺，或唯心心所相續。雖非殺害加行境界，但彼於五蘊有中依色相續而轉，由他發起斷命根加行力，生起障礙彼生起的異類色，被壞而斷絕，故殺生非不可能，也非無因殺生。加行於現在諸行非無用，因依所作加行，令其次應生諸行聚如是不生。因剎那諸行剎那死此處非意為死，相續死如所說方式有因故非無因死。殺生加行非無作者，因雖諸行無勤，但僅以現前為助緣，于決定生自相應果的諸因中，成立作者言說，如"燈照明，夜王月亮"。不欲唯與殺害意樂俱生心心所聚為殺生，因承認唯依相續而住，見依相續轉起的燈等成就作用，故確有殺生業系。此考察也應隨宜於不與取等顯示。 "從斷時起即離"由此顯示此處意為因斷的究竟離。因以業盡智斷殺生惡戒故，說世尊永遠離彼，因意為依究竟方式的斷離。雖然斷和離沒有前後時，但緣和緣生的正見等和正語等，依俱生也以緣緣生方式攝取即以前後性。依攝取轉起行相，于緣法正見等斷法中，斷作用有前時言說，于緣生諸離中，離作用有後時言說，應如是見此義。或斷依究竟方式，離依寂滅方式配合。或由此害生命故為殺生，即作生命殺害因的法聚。是什麼?無慚無愧、瞋、癡、害等煩惱。世尊以聖道斷除剷除彼等，說永遠離殺生惡戒，因煩惱斷故煩惱緣業不生。于"斷不與取"等也是此理。"即離"以決定顯示彼離無邊際性依時等。如其他受持離者因心不住，為利養生命等破壞受持，世尊不如是。世尊因一切殺生已斷故唯是永離。"我將違犯"是被無罪法間雜而間間生起的弱不善。因能獲得身語加行，智者能知"此人煩惱生起"，故應見彼等依此方式說為"眼耳所識"。"身的"說是關於成就殺生等的強不善。

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

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

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

我將為您完整翻譯這段巴利文: Gottavasena laddhavohāroti sambandho 意為:依照種姓而得名的關聯。應當解釋，因為此開示是基於婆羅門達多所說的讚歎而闡明其關聯。其中解釋如下——"舍離殺生，遠離殺生，沙門喬達摩的聲聞僧眾已放下刀杖"等應當詳述。 然而，婆羅門達多不是也讚歎了法嗎？確實讚歎了，但是因為法是從正等正覺者而來，以及依止於聖僧，且法的威力成就於彼等，所以通過說明這兩者就已經說明了法，因此不必另外列舉。確實是由於正法的威力，世尊和比丘僧眾才能夠斷除殺生等，而開示則從最初就是如此來的。 這裡的意思是：世尊想要以"諸比丘，還有其他諸法"等語開始，繼續闡述上座部獨特的佛陀功德，所以從開始就以"若要說如來的功德應當這樣說"等方式依佛功德而開示，而不是依比丘僧團而開示。這是世尊開示的特性，即使可以提及某些內容，爲了保持開示的單一性而不提及。例如在色蘊品的二法等及其解說中沒有提到心所依處。因為與其他事物性質不同，會造成開示的差異。就像眼識等必定依靠眼等，而意識並非必定依靠心所依處，而且依處二法等的開示是依所依而進行的，如"有色是眼識的所依，有色非眼識的所依"等。 即使對於必定依靠心所依處的，在二法等中說"有色是意識的所依"等時，也不會出現相應的所緣二法等。因為不能說"有色是意識的所緣，有色非意識的所緣"，所依和所緣二法會有不同的性質，這樣開示就不會保持單一性。同樣在攝品中因為沒有依心生起而說，所以在無尋無伺的解答中不能說"及伺"，因此在有伺無尋的解答中雖可提及尋卻未列舉，否則就應該說"及尋"了。 爲了說明遠離稱為處罰的傷害他人之意，所以說放下刀杖，因此說"爲了傷害他人"等。從傷害性，即是從危害性。因為說過"依比丘僧團也可以解釋"，所以爲了部分說明這點而說"然而比丘"等。

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

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

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

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

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

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

我來翻譯這段巴利文: "有慚"這裡所說的慚，應當理解也包含了愧。因為對惡的厭惡不會沒有對惡的畏懼，對惡的畏懼也不會沒有慚。或者因為諸佛對法的尊重，以及法依靠自己，所以只說了以自己為主的慚，而不說以世間為主的愧。 為什麼說"具有憐憫即是慈心"？難道"dayā"(憐憫)這個詞在"具有憐憫"等語中不是表示悲憫嗎？這是真的，但這個"dayā"詞包含了保護之義，可以用於慈和悲兩者，這裡是用於慈的意思。使之柔軟是慈，有慈是慈心，有慈心的是具慈心者，具慈心的狀態是慈心性，就是慈的意思。"對一切有情眾生懷有同情"這句話顯示那個離惡行為對眾生是無限的。"有情眾生"即生命體。"同情"即悲憫。因為慈是悲的特殊因緣，所以說"由於那個憐憫性"。如此顯示具足使遠離殺產生就的慚、慈、悲這些法。"安住"意思是成為如此的人，以另一威儀斷除在某一威儀中生起的苦而繼續，或者維持生命，這是其意義。因此說"行走、活動、生存、保持"。 "僅僅是行為戒"即僅僅是善人的行為戒，由此顯示即使以根律儀等功德，世間的凡夫也不能說如來的功德。因此在這裡的戒的說明中沒有分析根律儀和資具受用戒。 "拿取他人之物"即拿取屬於他人的東西。偷盜者稱為賊，其性質為偷盜。這裡也是，對小的他人之物罪過小，對大的則罪過大。為什麼？因為行為的大小，而且在物品價值相等的情況下，隨煩惱和方便的軟弱則罪過小，強烈則罪過大，這個道理也應當運用。 "親手等"中，以咒語唸誦而取他人之物是明術所成，不用咒語而以身語行為牽引他人之物是以這樣的神通力量所成的神變。 "其餘"即"舍離、遠離"等。因為這是前面已說的方法。雖然這裡沒有以學處的說法來說明離，但在其他經典處、律藏和論藏中，以通行的說法，離和思都是增上戒學等的立足處，也是其中某一部分，所以說"在第一學處"。雖然這裡沒說"有慚有憐憫"，但應當理解由章節關係或實質上是已經說了的。因為正如慚等是舍離殺生的特殊因緣，同樣也是舍離不與取的因緣，所以那段經文也應當引用來說明。對其後的也是這個方法。或者應當理解由"成為清凈"這句話已經說明具足慚愧等，以及斷除無慚等，所以沒說"有慚"等。 "非最勝行"即非最勝者即低劣者的，或者是非最勝即下劣、卑賤的行為，意思是淫慾。"最勝梵行"說的是離淫慾。"遠離淫慾"這句話如經中所說："在這裡，婆羅門，有些人......雖然不與女人發生兩兩和合，但是接受女人的塗油、按摩、沐浴、捏揉，他喜愛這些，貪求這些，從中得到滿足"等。

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

我來 譯這段巴利文： 如經中第7.50所說，應當理解也顯示了遠離七種淫慾結合。在這裡也是，以從事非法為目的而在身門發生的、引發邪道修習的思是非梵行，而在邪淫中則應當理解是違越不應行處的思。其中不應行處對於男人來說是：受母親守護等十種女人，受財物買賣等十種女人，共二十種女人。對於女人來說則是：受財物買賣等十種和有守護有懲罰等，共十二種其他男人。 對缺乏功德者的違犯罪過小，對大功德者則罪過大。即使對無功德者，以強力而行則罪過大。即使雙方都同意，隨煩惱和方便的軟弱則罪過小，強烈則罪過大，應當如此理解。非梵行有兩個條件：想要從事的心和以道非道而行。而邪淫則有四個條件：不應行處、想要從事的心、以道非道而行和同意。 有人說："雖然有以道非道而行的忍受，但因為沒有先前生起的想要從事的決心和努力，所以被強迫者不構成邪淫。"在有想要從事的心的情況下，沒有努力不是標準，因為女人大多沒有從事的努力，這樣對於女人先前已生起想要從事的心者也不會構成邪淫，因為沒有努力。因此應當理解從男人的方面來說最多說有四個條件。否則有人說在女人做男人之事時，因為男人也沒有從事的努力，就不會構成邪淫。 這裡的定論是：自願進行者有三個條件，被強迫進行者有三個條件，若完全包括則有四個條件。行為方式只有親手為之。

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

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

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

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

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

Saddhā ayati pavattati etthāti saddhāyo, saddhāyo eva saddhāyiko yathā 『『venayiko』』ti (a. ni.

我來翻譯這段巴利文： 9. 爲了顯示達到業道的程度說"破壞利益者"。語業或身業顯示"虛妄"一詞是以行為為主。欺騙的意圖在事前和當時都存在。如所說："他先有'我將說妄語'的想法，說時也知道'我正在說妄語'"。這兩者是構成要素，其他則無論有無都不是原因。"他的"即欺騙者的。以上述行為說虛妄語、使人瞭解或引發的思是妄語。 因為前面的定義不完整，且"虛妄"一詞可能表示應被欺騙的事，爲了完整顯示妄語的定義，以"虛妄即不真實不如實的事"等開始第二種解釋方法。在這種解釋方法中，以此說出虛妄即思是妄語。"破壞什麼利益"是從事物方面說明妄語的輕重罪過。對於所破壞利益的人，如果功德小則罪過小，功德大則罪過大，應當像不與取一樣從功德方面理解。從煩惱的軟弱和強烈方面也可以得到輕重罪過。 只有以不想給予自己所有物的意圖，以及以圓滿故事的方式欺騙才是妄語。在那裡因為思不強烈所以說是輕罪。爲了填補不足而進行的說話是圓滿故事。 "相應"即與之相配，意思是與欺騙相適應。"努力"是以努力為首說明行為。即使以欺騙意圖作了行為，如果他人不瞭解那個意思則欺騙不能成立，所以說他人瞭解其意思是一個條件。有些人說："不真實的言語、欺騙的心、他人瞭解其意思是三個條件"。在發起行為的思的剎那即受妄語業的束縛，因為是由決定的思產生的，這是指即使對方因遲鈍而思考後才瞭解其意思。 在"真實堅固"等語中，"堅固"詞是"堅定"的同義詞，而堅定性因為是對說真實的說明，應當從說話方面理解，所以說"意思是堅固的話"。"非堅固話"是像薑黃色等因為性質不穩定而不堅固一樣，話語不堅固的人即是非堅固話，應當這樣運用薑黃色等作為話語的譬喻。對"如石頭刻文"等也是這個方法。 信仰在此運作稱為信仰處，信仰處即是可信的，如"律師"。

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

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

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

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

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

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

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

我來 譯這段巴利文： 應當以信仰來對待的稱為可信的，意思是值得相信。意思是因欺騙而應受指責。 "空虛性"即因缺乏喜而空無。"挑撥語"是以語源學的方法解釋說，這個具有上述音聲本質的語言，因為使人失去可愛而成為挑撥語。或者"分裂"是挑撥，意思是使和合的有情成為分離的部分。 "粗惡"即因缺乏柔和而粗糙。"自身也粗惡"即因由憂生起，本性也粗糙。這裡應當理解"使之粗惡"是以果來表示，或者"令粗惡"是語言的粗惡音的產生。"自身也粗惡"應當理解是以傷害他人要害而進行，由於絕對的殘酷而本性如此，也由於原因的說法而有語言的粗惡音的產生。因此既不悅耳，由於違背意義而不入心。 "以此而說廢話"即以被稱為廢話的無意義言語，破壞、分裂、毀壞快樂和利益，所以得名"廢話"，說任何對自己和他人無益的話。 "染污心"意思是被貪或嗔所擾亂的心，或受苦惱的心，或被污染的心。思是挑撥語因為以此說挑撥語。對未分離者造成分離則罪過小，對已分離者則罪過大，同樣在煩惱的軟弱和強烈的差別中也是如此。 說"瞭解其意思"是因為無論向誰進行挑撥，他是否分裂，使他了解那個意思才是標準，但達到業道則必須在分裂時。 "隨順給予者"即給予支援力量者，或者是隨順而給予者。隨順和給予什麼呢？因為說"和合者"，所以理解是"和諧"。因此說"和諧的隨順給予者"。因為以隨順的方式給予和諧是建立、保護或加強，所以說"意思是作堅固"。人們樂於其中故為樂園，即應當歡樂之處。因為即使沒有語形也可得到這個意思，所以說"和合樂園也是經文，這裡就是這個意思"。

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

『『Nelaṅgo setapacchādo, ekāro vattatī ratho;

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

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

我來 譯這段巴利文： 要害如同要害，當被粗惡語觸及這些要害時，就像被碰到壞瘡一樣，心會受到極大的痛苦。那些是什麼呢？就是種姓等辱罵的事由。以任何身語行為切斷、破壞這些要害的，就是切害者。一定是粗惡的思是粗惡語，因為以此說粗惡語。怎麼樣才是一定的粗惡思呢？由於噁心。"它的"即只有一定粗惡思才成為粗惡語的意思是聽起來粗惡。因為心柔軟就不成為粗惡語，因為已達到業道，但不能阻止成為業。如此以相隨的方式用思的粗惡性證成粗惡語后，現在爲了用相反的方法來證成它而說"語言柔軟"等。"那粗惡語"，"那個"即那個人。這裡也是，未達到業道的罪過小，其他的罪過大，同樣在煩惱軟弱和強烈的情況下也是如此。 有些人說："對誰使用粗惡語，只有在他面前才算達到頂點"，有些人則說："不在面前也同樣是粗惡語"。這裡這個意思應當是合理的：在面前行為時，因為不敬等較強烈，思可能強烈，他人也瞭解其意思，不在面前則不如此。但是正如對已死的被辱罵者在火葬時請求原諒可以避免誹謗的障礙，同樣可以理解"不在面前使用的也同樣是粗惡語"。"憤怒的心"即只是以辱罵為目的的憤怒心，不是以殺害為目的。因為如果以殺害為目的而心生憤怒，那就只是嗔恚了。"這裡"即在這首偈頌中： "無缺輪白覆蓋，單輪運轉之車； 看那無苦而來，斷流無繫縛者。" 這裡以"無缺輪"說的是戒。因此質多居士說："大德，'無缺輪'是戒的代名詞。"

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

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

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

我來 譯這段巴利文： "柔和"即因不粗惡而細軟。"城中"這裡的"城"字應當理解是表示其居民，如"村來"等句中一樣。因此說"城中居民的"。令意增長稱為可意。因此說"增長心意的"。修習即培養、多作。對於想要使人領受的，若未被領受則罪過小，若被領受則罪過大，這裡也可以從煩惱的軟弱和強烈得到輕重罪過。 "適時語者"等是顯示遠離廢話者的修行。就像"遠離殺生"等是顯示斷除殺生的修行。因為當說"舍離殺生而住"時，怎樣是舍離殺生呢？因為有期待所以說"遠離殺生"，那個遠離又是怎樣呢？所以說"放下刀杖"，那個放下刀杖又是怎樣呢？所以說"有慚"等，如此顯示前前的方法，對不與取等也應當根據情況這樣運用。因此說"'適時語者'等是顯示遠離廢話者的修行"。 即使是有意義的語言，若在不適當的時候使用也不會帶來利益，會導向無義的表達，所以斷除廢話者應當避免不適時語，因此說"適時語者"。即使適時說話，因為兩方都沒有利益所以應當避免不真實，因此說"真實語者"。說真實時也應當只說能成就今世後世利益的，爲了顯示這點而說"義語者"。說義理時不應只說依世間法的，而且也要說依出世間法的，爲了顯示這點而說"法語者"。爲了顯示義理如何依止出世間法而說"律語者"。因為通過五種律儀——別解脫律儀、念律儀、智律儀、忍律儀、精進律儀，以及五種調伏——分分調伏、鎮伏調伏、斷除調伏、寂止調伏、出離調伏來說的義理，因為是證得涅槃的因緣所以依止出世間法。 如此具足功德特質的義理，在有說法善巧時才會莊嚴，才會有作用，不會有其他情況，爲了顯示這點而說"說有價值的語言"。現在爲了闡明那個說法善巧而說"適時"等。在由傾向、因緣和問題而進入說法領域時，觀察確定、分別等解答的區分，依各個時候的適合而闡明建立、原因、譬喻、對應，以有限確定的形式包含廣大深妙殊勝眾多義理的詳細內容的說法，使他人隨其傾向而安立於第一義諦的成就，稱為"善於說法"，應當如此理解這裡義理的連線。

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

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

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

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

我來 譯這段巴利文： 10. 這樣依次分析了七個根本學處后，雖然斷除貪等包含在律儀戒學中，因為是上等功德的攝集，且因為是世間凡夫所不能及的，所以略過它而在更上的教說中攝取，世尊只分析為大眾所熟知的行為戒，說"傷害種子生物類"等。其中"類"是集合的意思。難道樹木等因為沒有心所以不是生命嗎？應當從沒有心是因為沒有振動、砍斷後會生長、與其他種類不同、不屬於四生等方面來理解，而生長在珊瑚和巖鹽等也有，所以這不是它們是生命的原因，感官的認識只是如同芒果等的夢一樣是想像，同樣對食物的渴望等也是，那麼為什麼要求遠離傷害種子生物類呢？因為適合沙門，也因為保護依止其中的眾生。因此說"愚人對樹木有生命想"等。"青草樹木等"即鮮草和鮮樹等。"等"字應當理解包括藥草、蔓藤等。 一餐為一食，有這個的是一食者，即在一天中只吃一次的人。這也可能是夜食者，爲了排除這種情況而說"離夜食"。這樣也可能是下午食者是一食者，爲了排除這種疑慮而說"離非時食"。從日出開始直到正午，這是諸佛慣常的食時，其他時間是非時。在註釋書中因為第二句已排除夜食，所以說下午是"非時"。 簡要來說，"諸惡莫作"等方法進行的世尊教法，因為極度貪愛的進行，不適合觀看舞蹈等，所以說"因為不隨順教法"。自己表演和使他人表演的舞蹈，在經文中因為舞蹈的共同性質用一個"舞"字包括，同樣用歌、樂器音聲也是如此，所以說"以表演和使他人表演等方式"。"等"字包括唱歌、使人唱歌、演奏、使人演奏。這裡"觀看"也包括聽聞，因為異形一詞省略。或者因為五識的觀察本性，聽聞行為也有觀看的總括性，所以只說"觀看"。不是表演性質的歌有時可以，所以說"作為表演的觀看"。因此在《勝義光明》《小誦注》中說："這裡與法相應的歌是允許的，與歌相應的法是不允許的。" "高"即與高聲同義的另一個聲音，躺臥在其中為臥具。意指不適合沙門的高床和大床，所以說"超過尺寸、不適當的鋪具"。這裡應當理解長凳等座具也包括在臥具中。因為禁止支援物時，依其支援的行為也就被禁止，所以只說"高床大床"，但應當理解從意義上顯示遠離作為其受用的坐臥。或者在"高床臥大床臥"這個意思上，用省略方式作此說明，如"名色緣六入"等。;

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

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

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

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

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

Cūḷasīlavaṇṇanā niṭṭhitā.

Majjhimasīlavaṇṇanā

我來翻譯這段巴利文： 2.1 因為臥具行為以坐具行為為先，所以應當理解"臥具"一詞也包含了坐具。 因為在使他人接受和接受放置物時也得到接受的意思，所以說"不使接受，不接受放置物"。或者接受有三種：身、語、意。其中身接受是拿取，語接受是使接受，意接受是同意，以共同說明或省略方式把這三種接受都包括在"接受"中，所以說"不拿取它"等。"接受生穀物"等也是這個方法。因為小米等副穀物包含在稻等主要穀物中，所以說"七種"。 因為說"諸比丘，我允許五種脂肪藥：熊脂、魚脂、鱷魚脂、豬脂、驢脂"，這是特別允許的，但因為說"在合時接受"，所以接受是允許的，因此說"除了特別允許的"。 "壓迫"即擠壓。"前分壓迫"是連線詞。"內部"即量器等容器的內部。"谷頂"只是量稻等時堆起的谷頂，"破壞"是減少它。"有些人"是《心要略》的論師們和上座部寺院的住眾。 "打擊"即用拳打、鞭打等傷害，意思是折磨。因為"打擊"字也見於傷害義，如"一再打擊自己"等。就像雖然有不接受的共同性，爲了顯示出家人不應接受的特殊物品，分別說明女人、少女、女奴、男奴等，同樣雖然有從他人取走而成為不與取的共同性，爲了顯示秤騙等是不與取的特殊情況而分別說明，但對於殺生的同義詞"打擊"再次提及則沒有目的。也不能說"那裡是自作，這裡是他作"，因為說"由身語行為引發的思有六種方式"。因此前面說的意思更好。但在註釋書中說"打擊即殺害"，這也可以理解是指毆打，因為"殺害"字也見於傷害義。 "到此"即從"舍離殺生"等到"遠離搶奪"這麼多經文。不取中間的分別，依經文所說包含二十六學處，因為大多數學處沒有分別，所以稱為小戒。這裡依說法而意指小、中等性質，不是依法。因為這裡以簡略說示的、未分別的學處，通過分別而有中戒的說明。因此說"解說中戒"。 小戒註釋完。 中戒註釋

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

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

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

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

我來翻譯這段巴利文： 11. 其中"如"是比喻義的不變詞。"或"是選擇義。"又"是語言裝飾。"某些"是其他的。"尊者"是對善人的親切稱呼。善人稱呼他人為"尊者"或"天人所愛"或"具壽"。凡是出家的沙門。僅以生為標準的婆羅門。這是說 - 即使努力說我的功德的凡夫，也會以"舍離殺生，遠離殺生"等指他的方式，或如某些自稱是沙門婆羅門的尊者們，被他人如此尊重，但因為不知道、不能夠相應的修行而做不到，這位[沙門]不是這樣，這位沙門喬達摩在一切方面都圓滿了適合沙門的修行，這樣以指他的方式，在一切方面只說行為戒而已，不說更上的。 在種子生物類傷害句中，雖然按照詞序種子生物類不是主要的，但因為需要說明而獲得主要性。因為詞序和意義序列是不同的，所以說"什麼是種子生物類"。當那個被分別時，以它為對象的傷害也就被分別了。因此世尊說"根種"等。根即是種子為根種子，有根作為種子的也是根種子。其他也是這個方法。"莖種"是節種。因為在其他因緣和合時作為產生相似果的特殊原因，"種子"字確立用於能生長的實果，因為該義成就而在某些根等上也運用，爲了區別于根等，用一個"種子"字特別說明為"種子種子"。如"色色"、"苦苦"等。為什麼這裡問了種子生物類卻只分別種子類？不應這樣看。難道我們沒說"根即是種子為根種子，有根作為種子的也是根種子"嗎？其中前者說明種子類，後者說明生物類，這兩種在經文中以共同說明或以省略方式說明為"根種子和根種子為根種子"，應當如此理解。因此說"這一切"等。 12. 通過"儲存的"這個詞，顯示"儲存受用"中"作"字的業義。或者如應說"趨向積聚"而省略鼻音說為"趨向積聚"，同樣應說"儲存作受用"而省略鼻音說為"儲存受用"，意思是作儲存而受用。 正確地削減煩惱為削減，依經的方法修行。取用、允許為方便，依允許語言的隨順而修行。因為被煩惱觸控為物品，任何適合受用的事物。因此說"物品即前面所說的余物"。這是顯示儲存物的方法。"水泥"即水和泥。"住"即坐。"伸頸"即伸展頸部，如吃得太多時必須伸頸一樣。"四分之一量"即一古荼婆量。"在凈廚"等是依律所說。

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

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

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

我來翻譯這段巴利文： 13. "甚至這麼多"即敘述判斷考察的事物。"僅僅目的"即僅僅詞義的連線。對於沒有詳細說明就不能理解意義的詞,其詳細說明也包含在詞義中。因好奇而應觀看為觀看,依舞蹈學的規則和舞者的表演。因為舞者群體在人群中表演而說"舞者集會",在《心要略》中說"觀看慶典"。"密銅器"是指用棍製成的銅器,或石棒銅器。"某些"是《心要略》的論師們和上座部寺院的住眾。如這裡,在以下出現"某些"的地方也是如此。"四角杯銅器"是指用任何木心棍等製成四角杯形,四面用皮包裹而製成的樂器。"撒散"是場地供奉,稱為"歡喜"。"莊嚴作"是莊嚴的作為,在《心要略》中說"莊嚴小屋"。"旃陀羅"是屬於旃陀羅的。"麻布洗"是把麻布用水浸濕互相拍打的遊戲。"幻術"即誦唸洗骨咒語,使他人只看見骨頭,這樣使皮等消失的幻術。"車陣等"中"等"字包括輪蓮花芽等陣勢。 14. "方格"是棋子的安置處。"十格"是用兩排二十格玩的賭博。"骰子"是說在六面各顯示一到六點製成的遊戲物,擴大它,按所得的一等數目移去或放上棋子來玩。有些人說"以罐玩為罐遊戲"。有些人說"在多根簽中拿取一根無特徵的簽放入其中再取出為簽手"。"管"是用葉子做成竹形的。因此說"吹它"。也說"拿口中所說的字母來判斷失物得失等的知識遊戲為字母遊戲"。也說"按音樂跳舞或唱歌為按樂曲"。應當理解通道等也是賭博放逸處,因為是以"這樣做會勝利,否則失敗"為目的而表演。應當看作說明用竹葉等竹等表演導致所作事成就不成就勝敗的。"按樂曲"是說以盲人等相似相的表現方式作為勝負的賭博遊戲方式。 15. "野獸像"是可移動的野獸像。《心要略》說"不適當的床即高腳床"。"織物裝飾"是以墻帷等方式用織物裝飾。"三種綿"是樹綿、藤綿、絲綿。"一面毛"有些指《心要略》的論師們和上座部寺院的住眾。同樣"純毛"也是。"絲絹混合"是絲絹和粗布的混合。"純絲絹"是沒有寶物縫製的。通過"除了墊"這句顯示沒有寶物縫製的墊子也不允許。通過"寶物縫製的"這句顯示凡是寶物縫製的,可以作為地毯和適當地用於床椅等。"羚羊皮"是羚羊的皮。據說那些皮很細軟,所以做成二層三層縫製。因此說"羚羊皮褥"。"如說的方法"是如律中說的方法。

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

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

18.Sahitanti pubbāparāviruddhaṃ.

1. Dūtassa kammaṃ dūteyyaṃ, tassa kathā dūteyyakathā.

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

Majjhimasīlavaṇṇanā niṭṭhitā.

Mahāsīlavaṇṇanā

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

我來翻譯這段巴利文： 16. 裝飾塗料只是不是藥物，因為意在修飾。"鬘"字在教法中也用於純花，所以說"或系鬘"。"泥膏"是用藥物調製的藥泥膏。"動"即激動。"血沉"即敗血減少。 17. 由此從惡趣和輪迴出離為出離，即天道和解脫道。應當出離，或專注于出離，或有出離果為出離的，或從語惡行染污出離，把"ī"變短音，把"ya"變成"ka"為出離的，與思一起的離虛誑語。與此相反為非出離，那個性質為非出離性，所以因為是非出離性。"橫的"即遮蔽的。"作業處"即關於無常的四諦業處。"有義"即與義俱，意思是與利益相應。"街巷"是房屋的配置，以街巷也包括住在其中的人，如"村來"等。因此說"勇敢能幹"和"有信清凈"。以水罐處為幌子說水罐女奴，所以說"或水罐女奴的談話"。由生起、住立、資具等方式宣說世界為說世間。 18. "相應"即前後不相矛盾。 19. 使者的工作為使者工作，其談話為使者談話。 20. "三種"即由旁側說話、威儀依止、資具受用的差別成三種。"使驚訝"即在自己身上引生他人的驚訝："啊，稀有的人！"。"談說"即讚揚自己或施主，如此誇大而說使他佈施。"以相而行"或"作相"為相師，"相"是說引生他人佈施資具的身語業。"壓榨"為壓榨，壓榨即壓榨者，壓榨是指如狡詐者爲了獲得利養恭敬而辱罵、輕蔑、嘲弄、說人壞話等。 中戒註釋完。 大戒註釋 21. 因為關於肢體而轉起，與肢體相應的學問稱為"肢"。對"相"這裡也是這個方法。有些人說"肢即肢體變化"，通過觀察他人肢體變化的得失等學問。"般度王"是南摩偷羅（現今印度北方邦的馬圖拉）的統治者。通過"大的"這個顯示小的是相，大的是異相。"看見這個"即誰在夢中看見自己登上公牛、大象、宮殿或山，他會有這樣的果報。"夢占"即夢的學問。通過僅僅觀察肢體的成就和缺陷而占卜，以"肢"這個說，但以"相"這個是通過觀察產生大威力的特殊肢體相，這是它們的差別。"新"即新的。"從這裡"即從天、夜叉、人等的各種事物部分這裡或那裡被切斷時，會有這樣的財富等。"勺柄獻供等"是依供獻的器具等特殊而顯示特殊果報而轉起。"火供"是依余說的成就而轉起的供獻。"身體"即身體。"云的學問"是云的學問，由馬蘇勒迦所作的書為馬蘇勒迦書。《心要略》說"地學是使農作增長的學問"。"有翼...四足"即蜜蜂等有翼、家蜥蜴等無翼、天人白鶴等二足、刺豺等四足。

23.『『Asukadivase』』ti 『『pakkhassa dutiye tatiye』』tiādi tithivasena vuttaṃ. Asukanakkhattenāti rohiṇīādinakkhattayogavasena.

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

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

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

我來翻譯這段巴利文： 23. "某日"是以日期方式說"月的第二、第三"等。"以某星宿"是以昂宿等星宿相合的方式。 24. "流星落下"是光芒的落下。因為在風的聚集中互相劇烈撞擊時，生起如燈光般的光芒從空中落下，這裡這是流星落下的說法。"不清凈"是因為云、霧等。 25. 水流下降為降雨。用手表達意思為手勢，那只是通過手指彎曲來計數。如波斯、未開化人等用九數為基礎的計數是無漏計數。"生利等"中"等"字包括分割、分部等。"依思維"應當理解思維詩人是依自己長時思維事物和連線而創作，聞詩人是依聽到某事而以所聞連線未聞而創作，義詩人是依觀察某義而以其簡略、詳述等方式[創作]，應當理解機智詩人是見到他人所作詩歌、戲劇后，以自己的場合生起的智慧創作相似的其他[作品]。 26. 以佔有方式使接受女孩為迎娶。同樣使給予為嫁出。在他處以二倍三倍等獲得方式的貨物運用為投資。在那裡或其他處依時限確定以獲得利息方式的運用為貸款。也說"給沒有貨物本金的人做生意，說'以這麼多利潤連同本金給予'為投資，暫時給予為貸款"。"以三個原因"這裡,應當看作:當胎兒被風或蟲子毀壞時,不是前業造作的機會,由那個因緣業成熟。但當業自己造作機會時,不一定需要風或蟲子,所以說業是單獨的原因。"熄滅"即使平息。"對治"即如此作對治使它們不嚙食。"轉變"即以武器等一起舉起手的方式而轉變。依在神祇耳邊說所欲事的方式唸誦為耳語。"太陽侍奉"是以夾竹桃花鬘供養后整天面向太陽而住的方式侍奉太陽。有些人讀作"頭呼喚",其義是誦唸咒語后以頭呼喚所欲的事。

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

Mahāsīlavaṇṇanā niṭṭhitā.

Pubbantakappikasassatavādavaṇṇanā

我來翻譯這段巴利文： 27. "成就時"即所祈求事的成就時。"平安許諾業"即依神祇祈求而應當作的平安，其許諾承諾業的作為，意思是平安的祈求運用。"那個"即作為許諾果的如所期望的業，即說"如果這個對我成就"。"那個"即平安許諾，也稱為"發願"。因為如許諾而作供養時，發願祈求即成為已交付。"僅僅不願意"即女人僅僅不情願。"相"即男相。作獻供業是爲了防止災難和帶來增長。"病素"即膽汁等病素。這裡"吐"意為嘔吐。"上瀉"即吐，因為說是"上部病素的拔除"。如此"瀉"即瀉藥。但"下瀉"也意指凈腸、灌腸等灌注作業，因為說是"下部病素的拔除"。"頭瀉"是痰液拔除等。"膜"即眼膜。"針醫業"即眼醫業，應當看作這是說爲了包括余說的眼科。因為滋補等也是眼科。主要的、在病痛平息上有能力的藥為根本藥，或者根本病的藥為根本藥。因為依根本相續方式病有兩種。而治療根本病時，大多其他的也平息。"顯示身體治療"這個是依餘集方式說的，因為兒科、外科、眼科等作為特殊的處理在那裡那裡說了，所以應當看作這裡也包括那個餘下的處理。這裡意指這一切只是以活命為因的，因為說"以邪命維持生活"。但在那裡那裡聖典中說"如是等"，其中"如是"是方式義的虛詞，"等"是選擇義。這說明是以這個方式，不是從這裡[說]其他。由此應當理解：收攝了外道出家者以技藝處、明處等作為活命方便而依賴的活命。 大戒註釋完。 前際計者常見論註釋<.Assistant>

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

我來翻譯這段巴利文： 28. 比丘僧團所說的讚歎即是以"這位世尊如是"等方式所說的讚歎。這裡這是關聯——諸比丘，佛陀的功德不僅是這些你們明瞭的，不明瞭的則有"諸比丘有其他法"等詳述。其中因為以"這些見處如是執取"等顯示常見等見處如所執取的方式是空性，因為以"不執著那個了知"顯示戒等是不執著出離性而顯示無常實等的離除，通過顯示在哪些受中因未離貪而外道們這些見的躍動生起，以及顯示作為它們的緣的愚癡等的受者作者自性不存在的方式，顯示一切法無我無我所，以及顯示無取般涅槃，所以這個說法是以顯明空性為主，因此說"開始顯示空性"。"教"即以律等差別分別的傳承。"說"是對已經以意確立的那個傳承的顯明，或者是如法的法言說的安立，或者是依順等方式的說話，因為教說的差別在前已確立，所以說"在說中的教"。"如是等"這裡"等"字包括諦、自性、定、慧、自然、福、罪、所知等。如是這個"法"字在"諸比丘，因不覺悟四法"等中是諦，在"善法、不善法"等中是自性，在"彼等世尊是如是法"等中是定，在"諦、法、堅忍、舍，他死後確實不憂"等中是慧，在"諸比丘，對生法眾生如是慾望生起"等中是自然，在"善行法帶來安樂"等中是福，在"四波羅夷法"等中是罪，在"一切法以一切行相進入佛世尊的智門"等中是所知。

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

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

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

我來翻譯這段巴利文： 1. "法"即是空的僅僅是法的意思。 通過"難見"這個就顯示了那些法難以通達。如果有人不知自己的份量而努力以智慧通達這些法，他的智慧就像蚊子口的針一樣在大海中得不到立足點，所以說"無法得到立足"。應當理解"無法得到立足"的詞分析為:在此中無法得到立足。因為無法得到立足處而不能通達,所以不能看見"這些是如此多,如此性質",因此說"因為深奧所以難見"。對於完全不能看見的,更不用說通達后能理解,所以說"因為難見所以難以覺悟"。因為在一切熱惱止息頂點生起,因為具足息滅一切熱惱的定,所以息滅一切熱惱。道果涅槃是寂靜所緣,因為沒有不寂靜自性的煩惱和行。或者應當理解,由於除去散亂,經常專注的作意力,所緣法的寂靜性,如遍禪升起的虛空及其所緣識的無量性。如箭師不失誤地認識標的,不失誤地如實了知法的自性,是甜美的大味,所以說以不厭足義。因為對於證悟者,其中尤其是佛陀在一切行相成為境界,不是推理智慧的境界,所以說"因為是最上智慧的境界"等。"細密"即對所知銳利明晰運轉而巧妙。因為那個巧妙性在所緣無障礙運轉,能把握微細所知而很明顯,所以說"因為性質細密微妙"。 另一解釋 - 因為顯示律制等深奧的所知而深奧。因為有時甚至超過無數大劫也難得見到而難見。這裡見應當只依慧眼而理解。因為法隨順稱為覺悟只對某些人生起而難覺悟。因為性質寂靜,因為是所化眾生功德圓滿的終點而寂靜。因為被自己的因緣帶到主要性而殊勝。因為已證得真實相,應當以無推理或無推理的智慧行於其中而超越推理。因為顯示細密的或在細密義上以諦緣行相等方式而細密。由世間最上智者正等覺者了知、宣說而為智者所了。因為獲得無障智,所以世尊以"我是一切知者","諸比丘,如來具足十力"等。

2.21) attano sabbaññutādiguṇe pakāseti. Tenevāha 『『sayaṃ abhiññā sacchikatvā pavedetī』』ti.

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

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

我來 譯這段巴利文： 2. 顯示自己的一切知等功德。因此說"自證知后宣說"。 其中雖然一切知智不像果和涅槃那樣是應當證知的自性,但當獲得漏盡智時就已經獲得了,所以使它現前為證知,因此說"以殊勝智使現前"。"以殊勝智"是因義的工具語,意思是以殊勝智獲得為因。或者如果"殊勝智"是意指觀察智,工具語也很適合。這裡宣說應當理解是因為成就對其他境界的諦等的說法作用,以及以"我是獨一正等覺"等宣稱。"說"這裡"māna"字是能力義,意思是作說的努力。這樣的人稱為想要說的,所以說"想要說讚歎"。說殘缺的和說相反的都不能說"正說",所以說"不減少",由此顯示這裡"正"字是無餘義。通過"能夠說"這個顯示"說"是表達自義。這裡雖然世尊的十力等智也是不共他人的,但因為那些智是有限境界,所以不能說用它們把佛陀功德無減少地把握,但因為一切知智是無限境界,所以當把握它時可以說把握了一切佛陀功德,顯示這個意思說"若...能說"。有眾多所緣為多所緣,意思是一切所緣。或者"多所緣"說成"從多所緣"是在"多所緣所緣"這個意思,省略一個"所緣"字,如"象口欲界"等,由此顯示它成就多智作用。如是它在三時無礙智、限定四生智、限定五趣智、在六不共智中余不共智、七聖人分別智、在八眾中不動智、九有情居了知智、十力智等如是等數十萬種差別的智隨宜成就作用。通過"依重複生起"顯示一切知智的次第運轉。因為它也依次第在境界中轉起,不像外道所說"一切知者一次就知道一切,不是次第"。 如果這樣,怎麼能用一個有限的智完全通達不可思議無限差別的所知?誰說"佛智是有限的"?因為那個智是無限的,如同所知。因為說:"所知多少,智就多少。智多少,所知就多少"。這樣依出生地自性等、方位處所時間等而有多種差別的所知次第把握時,也不可能完全通達,這不是這樣。為什麼?世尊想要知道的任何整體或部分,智因為在那裡無礙執行而現前轉起,因為無散亂所以世尊一切時都專注,想知的現前性不能阻止,如說"佛世尊的智繫於意欲"等。

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

我來翻譯這段巴利文： 3. 不應理解為世尊的智像從遠處看畫一樣，或像觀察"一切法無我"一樣，在瞭解多法時以不確定的形式轉起，因為佛智的威力不可思議。因此說"佛境界不可思議"。

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

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

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

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

我來 譯這段巴利文： 4. 這裡的結論是:世尊通過獲得無障智,這個智慧以一切行相瞭解一切法,運轉系于意欲,由於斷除一切所知障,所以他以相續能夠通達一切法,因此是一切知者,不是一次就瞭解一切法,如火因為以相續能燒一切燃料而稱為"一切生"。 確定之語即決定之語,意思是限定之語。"或其他"這裡通過限定顯示排除"離殺生等",而這個"eva"字如同表示不定處的"ca"字,在說的地方,依說的意欲也在其他處出現,所以說"或深奧"等。以一切語即直到"智者所了"這個語為止的一切語。聲聞波羅蜜智即聲聞由佈施等圓滿而成就的三明六通四無礙解等差別的智。從那個即從聲聞波羅蜜智。在那裡即在聲聞波羅蜜智。更從那個即從剛才指出的辟支佛智,何況從聲聞波羅蜜智的意思。這裡的意義配合是:雖然聲聞波羅蜜智對比下面有學智和凡夫智是深奧的,但對比辟支佛智就不那麼深奧,不能說"就是深奧"。同樣辟支佛智對比一切知智也得不到確定,但一切知智法不像聲聞波羅蜜智等那樣對比什麼而有不深奧性,所以是深奧。如這裡顯示確定,同樣聲聞波羅蜜智難見,但辟支佛智比那個更難見,所以那裡沒有確定等,應當這樣引導確定的存在。因此說"同樣難見...等應當了知"。 為什麼這樣開始呢?這裡的意思是:暫且一切知智因為是顯示無餘佛陀功德的方便,雖然是一個但因為成就多依止所緣作用,以"諸比丘,還有其他法"等複數提出,但它的解答不是以諦緣行相等特殊方式不共他人的分別方式開始,而是為什麼以有依止的見的分別方式開始?在那裡如同諦緣行相等的分別是不共他人、只是一切知智的境界,同樣完全分別見也是,爲了顯示這個而開始說"因為諸佛"等。其中"處"即原因。雷聲大即由於所應說義的多種性和難了知性,以種種方式轉起的說法雷聲就大、廣、多種。智進入即由於那個而說法智在所應說法中作分別而進入,意思是進入后如同住立。 佛智的大顯現即如此性質法的說者和通達者,顯示佛陀的說法智和通達智的殊勝性。這裡雖然"佛世尊的一切語業以智為前導、以智隨轉"<.Assistant>

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

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

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

『『Tikañca paṭṭhānavaraṃ dukuttamaṃ,

Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,

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

Tathā –

Tikañca…pe… cha paccanīyamhi nayā sugambhīrā;

Tikañca…pe… cha anulomapaccanīyamhi nayā sugambhīrā;

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

我來 譯這段巴利文： 所以雖然世尊的一切說法都不是無智的,而且因為如獅子般的運轉在一切處都以同等努力進行,但應當看作依所應說法而說法特別被智進入且更深奧。但是怎麼到了律制時說法也被三相擊中、與空性相應呢?在那裡也對已安坐的眾會依隨其意樂而轉起的說法會顯示諸行無常等,顯示一切法無我無我所。因此說"以種種方式作法語"等。 "界差別"即法的狀態差別和處所差別。其中狀態差別是念等法的念住、根、力、覺支、道支等差別。處所差別是欲界等差別。緣行詞的意思如前已說。"見差別"即不同種類的見,意思是種種見,或者其他見。"如此發生的事"即如此依輕重等方式而適合地發生的事中制定學處。 雖然依身隨觀等方式念住等也在經藏中分別,但依經分別等方式只在阿毗達摩中特別分別,所以說"這四念住...分別阿毗達摩藏"。其中"七觸"是依七識界相應方式說。同樣在"七受"等中也是。"出世間法等"這裡"等"字是等義或類義,由此包攝阿毗達摩中所說餘下應分別法的方式。有二十四遍趣處為二十四遍趣處,即阿毗達摩藏。這裡不取緣方式而只依法說遍趣處有二十四種。如說： "三法及最上發趣、二法最勝、 二法三法及三法二法、 三法三法及二法二法、 順方式中六種甚深。 同樣： 三法...等逆方式中六種甚深； 三法...等順逆方式中六種甚深； 三法...等逆順方式中六種甚深。"

1.paccayaniddesa 44, 52);

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

『『Paṭṭhānaṃ nāma paccekaṃ dhammānaṃ anulomādimhi tikadukādīsu yā paccayamūlavisiṭṭhā catunayato sattadhā gatī』』ti.

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

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

我來翻譯這段巴利文： 1. 如此依法有二十四種分類的三法發趣等中每一個依緣方式順等成為四種,所以有九十六遍趣處。其中在法順中三法發趣善三法依緣分中,在因根依因緣方式有四十九種問的方式、七種答的方式等所顯示的無量種方式,所以說"無量方式"。這裡有： "所謂發趣者，就是在每一法的順等中三法二法等中，由緣根差別而從四方式成為七種行相。" "以九行相"即以生起等九種緣行相。其中從此生果為生起，即生起的因性。有無明時諸行生起，無時則不，所以無明成為諸行的生起而作為緣。同樣有無明時諸行轉起、住立、安住，它們有無明時投果於諸有等，造作努力生果，與自果相應，它們在自己生起的相續中，使之束縛，在其他緣和合時生起，達到諸行的因性，依無明諸行而來轉起，如是應當了知無明對諸行因性的生起等特殊性。同樣行等對識等也是。 在生起住等中，由此住立為住，即因。生起即住為生起住。其餘類推。因為不如理作意，由於說"從漏集生無明集"，漏是無明的緣，所以說"這兩種法都是緣生"。"緣攝慧"即限定諸行和無明的生起等緣行相而把握的方式所轉起的慧。"法住智"即對緣生諸法以緣性在稱為法住的緣起中的智。因為緣法在緣起中，由說"十二緣起"而為十二緣。這個方式不僅在現在，而且在過去未來時也是，不僅無明對諸行，而且行等對識等也得到，爲了顯示完全地分別緣行而開始"過去時分"等經文。在發趣

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

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

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

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

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

我來 譯這段巴利文： 1. 在這裡只取在發趣中所顯示的因等緣以生起等緣行相,所以應當隨宜引出它們配合,但因為害怕太詳細所以我們沒有配合。 "那那個法"即那那個行等緣生法。"以那那個緣性"即以生起等因等緣性。"有過去現在未來三時分"即它有三個時分。"有三結"即它有因果、果因、因果三種結。"攝"即在此中攝無明等和識等,即業和異熟。或"在此中攝"為攝,即無明等和識等。或者攝字是部分的同義詞。"有四攝"即它依過去業攝等有四攝。雖然沒有說自相,但在那那個攝中歸攝,由無明行等的把握而顯示為行相,或者過去因等的型別為行相,它們在攝中各五共二十行相為二十行相。 雖然依剎帝利等差別有多種差別,但常見論者由於憶念數十萬生等的執著因而只有四種,不超過那個,爲了顯示常見論等的量限定是不共他人的境界而說"四種人"等。其中"四種人"即四種人群。"依此"即對此緣性不正確把握,在那裡也因為沒有分開因果性相連的相續密集而把握本來存在的差別緣由、多樣方式而把握為一性。"執此"即執著常見而說,以此方式應當隨宜配合說一分常論等。"打破"即以"依精進"等分別,以"諸比丘,如來了知這個"等破碎,使成無結無叢,通過解開見結、開顯見叢。 以"因此"等開始依佛功德而生起說法,指出一切知智后,善說法的世尊依其他見的分別而解說一切知智。法王以"有"字顯示那些見論者的存在性不斷,因此顯示自己說法的有作用性,通過使他們從邪執鬆動分離,以及顯示不虛假性。 29. "有"是與"存在"同義的一個複數語助詞,如"這個身體中有頭髮"等

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

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

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

30.Abhivadantīti 『『idameva saccaṃ, moghamañña』』nti (ma. ni. 2.187, 203, 427; ma. ni.

我來翻譯這段巴利文： 3. 依常等方式計劃前際為前際計劃者。因為他們以先前成就的愛見計劃那個前際,由於習行有力和運轉多種而遍計,以後來成就的執著的愛見執取、執著、遍計,所以說"計劃前際、遍計而執取"。或者應當了知計劃執取是依愛取方式。因為取依愛為緣。"在部分"這裡應當了知意思是在部分等。因為"anta"字在填滿句、附近、邪道等中可見。如"來!你學習經或偈或阿毗達摩"和"在經中使作空間"等中"anta"字用於填滿句,在"進入村邊、村邊住處"等中用於附近,"欲樂行是一邊,有是一邊"等中用於邪道。 "kappa"字用於大劫、遍滿、煩惱欲、尋思、時間、假名、相似性等,所以說"用於多種義"。如此在"諸比丘,有四個不可數的劫"等中用於大劫,在"整個照亮竹林"等中用於遍滿,在"思維是欲、貪是欲、思維貪是欲"等中用於煩惱欲,在"尋、伺、思維"等中用於尋思,在"常時如此住"等中用於時間,在"如是迦葉尊者"等中用於假名,在"與似乎如老師的弟子共談而不知"等中用於相似性。所說"這個"是指大義釋。"依愛見"即依作為見的所依、俱生、歡喜的愛,和以常等行相執著的邪執的方式。因為這裡意指關於前述法的計劃,所以"pubba"字表示過去時,"anta"字因為沒有離開色等蘊的計劃事而表示部分,所以說"過去蘊部分"。"計劃"即說在那個前際完成愛著和執著的證成。"住"即不捨那個見。"關於"即以之為所緣。因為前際是那個見的境界。因為由於境界性它是那個(見)的來處和所緣緣,所以說"來、緣"。 "施設語"即假名語。如奴隸等中的Sirivaddhaka等詞,只取為言說而轉起為施設假名。或者"adhi"字在上義,"說"為語,上面的語為"施設語",即在所依色等之上施設的所依假名的意思,所以應當看作是表示假名的語的意思。因為這所說"我、世間"只是假名,不像色受等是勝義。或者因為過分運轉而說見為過分運轉。因為見在自性法中增加地虛構常等、自性等實體等、命等、身等不實義而轉起。 30. "宣說"即

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

我來 譯這段巴利文： 3.. 執著后說"這是法、這不是法"等而爭論。用現在時語來顯示至今宣說行為也未斷絕。見即見趣,如"尿趣、行趣"等。或者因為無可趣處而只是見的趣向,意思是隻是見的執取。或者見趣是見的型別。因為世間認為帶有方式的趣和型別詞是同義。在每一個"我"和"世間"的執取差別上有施設,所以說"在色等中執取某一個為我和世間"。不死、常、堅為常的同義詞。或者以無死為不死,以無生而一切方式存在為常,以堅固無變異義為堅。以"如說"等以義釋和無礙解道經文顯示如上所說的義。這個義是依"觀色為我,觀受想行識為我"這五種有身見方式說的。但依"有色我"等十五種有身見方式,執取四個四個蘊為"我",施設其他為"世間",這個義也可得。同樣執取一個蘊為"我",其他為我的受用的世間,或者執取落在自相續的蘊為"我",施設其他為"世間",這裡的義也應當這樣看。這裡問:為什麼說"常見是他們的"?難道不是他們意指我和世間是常,而不是見嗎?這是真的,但因為與常相應而說"見是常",如說"矛遊行"。或者應當看作省略"iti"字,即"常如是見是他們的"。或者說常,以"這才是真實"而執著說話為常見者、常見者,這裡的義也應當這樣看。

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

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

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

我來翻譯這段巴利文： 31. 熱誠是煩惱的妨礙、斷除。精進是不讓心落入懈怠分而奮發。隨習是如定到達殊勝分,如是多作精進。因為這裡意指近行、安止心調御的精進,所以說"三種精進"。以此不放逸為不放逸,不迷妄。以此以正確方法作意業處為正作意、智,所以說"精進、念和智"。"這裡"即在"隨熱誠...作意"這段經文中。應當說與戒清凈一起證得四色界禪的道路,但那個在清凈道論中已詳細說了,所以說"略義"。"如是"說以十四種調心而調御的色界第四禪。 具足定等八支的色界第四禪瑜伽者的定之顯現的世間神通是禪的威力。"禪等"是說對於得禪者特別是禪法現前,以它為頭的其他法,說這個義。否定能生性。因為如果有能生性,則如色等法、如樂等法,依賴緣而轉起則了知有生,有生則必有滅,所以常性完全無機會。或者應當看見"不動"字在世間中確定為極常。以"如因陀羅柱而住"說明如因陀羅柱不被風吹等動搖,如是不被任何變異所得,即說無變異,"不動"則說無無常性。變異也即是壞滅,所以說"以兩者顯示世間無壞滅"。以"只有存在"顯示因中果的有性而說顯現論。"出"即趣向顯現的意思。但是如何本來存在而先前未顯現者趣向顯現?如被黑暗遮蔽的瓶被光明顯現。 這裡應當考察 - 光明作什麼而說顯示瓶?如果是作瓶的對象的認識,因為顯示未生的認識的生起而壞失顯現論。如果是破除作為瓶的認識的障礙的黑暗,這樣也同樣壞失顯現論。因為如果有瓶的認識,黑暗如何是它的障礙?如瓶的顯現不合理,我的也如是。因為在那裡也,如果是根境等和合而未生的認識生起,以生起語即壞失顯現論,如是常見。如果是以破除如黑暗處的癡而為認識轉起的障礙。如果有認識,癡如何為障礙?因為有某種差別生起。因為顯現者月日寶珠燈等的差別不成為所顯現的瓶等的差別,而有境的差別則成為認識的差別,所以顯現更不合理,這裡設想轉起也不合理,因為轉起與有轉起者不許異故。"那些眾生流轉"即在這裡以人的狀態住立者,即他們以趣向天等狀態而從這裡去到其他處,否則已作業的滅失和未作的來臨之意。

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

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

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

我來翻譯這段巴利文： "後後"即從一有到另一有。"如是計數"意思是因為自己常住性所以不是死生,因為遍一切所以也不是流轉輪迴,而只是法的轉起差別如是計數,如是說話。由此顯示這個變異論:常住性的我、法者的只是法生起和滅去。這裡應當說的,我們後面會說。"破壞自己的論"意思是以流轉等語成立無常性而破壞先前承認的常見,即粉碎。或者"與常同"應當看作是它的常、堅固、永恒的意思。 "顯示因"意思是這見趣者以"常"施設我和世間,顯示它們的因。因為不是隻以自己見的現證義證明自己,而是以自己現證的義證明自己非現證的義。因為他使他人了知自己所欲,非不欲。這裡"顯示因"是這個因的顯示:在這許多十萬生中只是這一個我和世間,因為有憶念。因為誰經歷什麼義,他就憶念它,不是其他。因為他人不能憶念他人經歷的義,如 Dhammarakkita 不能憶念 Buddharakkita 經歷的。如在這些,如是在比這更前的生中。為什麼我的我和世間是常?如我的,他人的眾生的我和世間也是常?墮入常的見叢的見趣者也使他人住立於此,但在經文中因為說"宣說種種勝解語。他如是說",所以了知這裡意指依他推論的因顯示。"原因"是三種原因:達到、產生、了知。其中聖道是涅槃的達到原因,種子是芽的產生原因,緣生性等是無常性等的了知原因,這裡也只意指了知原因。因爲了知者是了知所應了知義境的智的因而為原因。因為依它而轉起,所以那個智住立於此說為"處",轉起於此說為"事"。因為如是世尊以事字指示后以處字說明。 32-33. 第二第三見與第一見除了時間差別外沒有差別,所以說"在上面兩種見也是這個方法"。如果這樣,為什麼常見分為四種,難道不應該像偶生論那樣只分為兩種嗎?所以說"因為外道愚鈍"等。

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

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

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

我來 譯這段巴利文： 34. "推度"即尋求,意思是以常等行相在那個那個所緣上安立心。"推度"即以敲擊為相或以決定為相的成為見處的尋。"思察"即審查,但這裡從義理來說是慧的相似的貪俱心生,或者是邪執著的不如理作意,或者是前分的見動搖,應當如是看。所以說"衡量、喜好、忍受"。周遍尋求即是尋的所緣尋求,所以說"以那個那個方式推度"。"思維"即以思察而轉起,或者以思察隨行的伺而推敲。一再顯現為察知,即顯示如所希求的行相差別的心生。從察知而生為察知,自己的察知為自己察知。所以說"只從自己察知生起"。以"只"字排除殊勝證得等。 "在未來也將如是"這不是隻依這裡意指的推度者而說,應當看作是依顯示得定推度者也有如此可能而說。這裡"得"是任何自己所得的色等樂等,不是禪等殊勝。"如是則有此"顯示推度者尋求理由的行相:在無常的有中他作他受,則成為已作的滅失和未作的來臨。但在常的有中誰作誰受則不成過失。 "只以推度"即因為沒有傳承證得等和傳聞等而只以純推度。難道得殊勝的常見論者不是因為自己殊勝證得而憶念在許多十萬生中、在十個成壞劫中、在四十個成壞劫中如所經歷的自相續及其所繫的"我、世界",由此推度前前生中也如是存在,由此推度一切眾生也如是而成為執著常的,如是則一切常見論者都像傳聞憶生推度者一樣因為依自己所得事物的推度而轉起見解而住于推度分中,必須要有所說方式的推度,否則得殊勝的常見論者應該屬於一分常論或偶生論分中嗎?這不應當如是看,因為對於得殊勝者憶念蘊相續的長長更長最長時間是常執的不共因。因為如是顯示"我憶念種種宿住。我依此知此"中只以憶念為主要因。但他的"我依此知此"的推度,這裡不是主要,因為它對憶念是非主要。如果這樣傳聞等也成為主要?不是,因為它們沒有現證而以推度為主要,以主要因而說明在教和世間中確定,如"眼識、麥芽"。

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

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

我來翻譯這段巴利文： 或者爲了顯示沒有殊勝證得依據的推度為別的常執的因,應當說殊勝證得為別的常執因,它依鈍中利慧而有三種,所以世尊以一切推度者的推度性共相而一起攝取,建立常見為四種。雖然依傳聞等方式,如推度者一樣,鈍慧等者也依劣等有多種差別,得殊勝者也有多種差別,但一切得殊勝者依鈍慧等方式作三堆,其中依殊勝方式以憶念許多十萬生、十個成壞劫、四十個成壞劫而說這個分類。在三堆中劣中慧者,只能憶念少於所說限量。其中利慧者,不能超過所說限量而憶念,如是這個教說。所以世尊依攝取某一差別而分別四處,如是確定常見論者的四種性。因為這裡法王不說有餘之法。 35. 爲了顯示"某一"的義而說"一個"。爲了顯示"或"字的不定義而說"或二或三"。由此顯示在四處中,隨宜在施設某一某一時為俱作因。但這些事是執著的因,還是確立的(因)?又這裡如果首先是執著的,為什麼只取憶念和推度,不取想顛倒等?如是顛倒想、不如理作意、親近不善人、聽聞不正法等是邪見的轉起處。如果是確立的,則傳承如證得理由一樣應當說為事,兩處都說"除此之外沒有"不合理?不是。為什麼?首先在執著分中這個見趣者由親近不善人、聽聞不正法而不如理浮現,有顛倒想,因為不了知色等法在剎那剎那壞滅性而超越法理,錯誤把握一性方式,以所說的憶念推度而在諸蘊中生起"我和世界是常"的執著。如是因為是近因,是主要因,以取它而其他也已取,所以這裡只取憶念推度。但在確立分中傳承也住于理由分中,特別是外道們以推度為性,所以只取憶念推度為見的事。又勝義法有兩種相:自相和共相。其中了知自相是現量智,了知共相是比量智,傳承因為成就聞所成慧而只帶來比量智,但對所聞諸法行相思維而住于審察忍,生起思所成慧,漸次由修而證得現量智,如是傳承也不超過推度境而應當了知以取它而已取。它在義釋中以取傳聞推度而顯示,所以這個"除此之外沒有"是合理的。因為說"宣說種種勝解語,施設我和世界是常"而應當看見這裡意指確立事。

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

我來 譯這段巴利文： 36. 見本身即是見處,因為是極惡而為種種不利的因。如說"諸比丘,我說邪見是最極重罪"。以"如說"等以無礙解道經文顯示見的處分。其中諸蘊也是見處,因為所緣性,如說"觀色為我"等。無明也是見處,因為以所依等性而轉起。如說"諸比丘,未聞凡夫不見聖者、不知聖法"等。觸也是見處。如說"那也以觸為緣"和"觸觸而感受"。想也是見處。這也說了"因為妄想以想為因"和"想地"等。尋也是見處。這也說了"在諸見中構想尋,說二法為真和妄"和"成為推度者、思察者"等。不如理作意也是見處。所以世尊說"他如是不如理作意時,六見中的某一見生起。'我有我'等見以真實、確定而生起"等。

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

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

我來翻譯這段巴利文： 由此升起為生起,生起性為生起義。"轉起"即在他相續中生起。"究竟"意思是執著達到頂點。"依所緣"是說在八見處中關於諸蘊。"依轉起"即無明等。"依習"也得到親近惡友、從他聞等的習。或者"如是趣向"為如是行,意思是如是究竟。這說的是:這些名為見的見處如是執取勝義上不存在的我及其常性而被執取,而愚者的戲論只要智者不審察,就會繼續執行。但被智者審察時,因為沒有確立的事物而不能抵抗,如日出時的露珠、如螢火蟲一樣破滅消失。 其中這是審察的略說:如果他人所構想的我或世界是常,因為它無變異而不捨前色,因為不能作任何殊勝增益,爲了從不利轉離,爲了行利而教導對常見論者就完全無用,或者那個教導如何轉起因為沒有變異,如是如自在虛空一樣不可能有佈施等行和傷害等行。如是對常見論者感受樂苦的繫縛也不合理,因為沒有業縛,因為不可能有生等,從哪裡有解脫?但如果說只是法生起和滅去,依此而有這個行等言說,這樣也不能設想只是常住不捨前色的我的法,或者那些是它的狀態或者是其他或者非其他。如果是其他,即使它們生起也沒有什麼殊勝,因為希求以它們而作、感受、死、生,所以就有如前所說的過失。又法的構想也成為無義。如果非其他,因為與有生滅的狀態非異的我如它們一樣有生滅性,從哪裡有常性的機會,或者它們如我一樣常住,如是就完全不可能有縛和解脫,所以常見完全不合理。這裡任何論者都不能說諸法常性的清凈理由,無理由的言說不能取悅智者的心。所以說"只要智者不審察,就會繼續執行"。依業而面向前往此為面向前往,即後世。

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

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

我來 譯這段巴利文： "一切知智"這是因為這裡分別一切知智而說,或者說那個時以它為所依而(說)漏盡智,或者因為與它不離而攝取世尊一切十力等智而說。"雖然了知"中的"雖然"字是表可能,由此說出"和那個"中的"和"字的義。這說的是:如來不執著那個見趣之上更上勝義的戒等功德殊勝,何況輪迴貪著。以見的方式說"我"即說那個執取的行相。在"了知"中"如是"字是表類,由此顯示以愛的方式執取"我的"的行相。超越法性而向外執取為執取。因為在諸蘊中沒有那個可以執取為"我"或"我的"。但執取即是愛等,它們在世尊菩提樹下已斷,所以說"執取煩惱"等。或者"從無執取"是寂滅受的因說,看著"已知"這個詞而在作者上說所有格,或者這裡應當看見這樣的義:由於無執取因,以無執取的行道,如來自己證得無為界。 以"在那些受"等顯示世尊的教說殊勝。如是雖然在蘊處等方式的種種四諦教說中可能,這是如來教說中的行道,爲了顯示見趣者以邪行而跳入見叢,而舉出受以顯示遍知的地。"業處"即四諦業處。"如實知"意思是以觀慧知道受的集等,以所緣通達方式以道慧以無癡通達方式而知,即通達。"以緣集義"即"此有故彼有,此生故彼生"。

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

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

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Ekaccasassatavādavaṇṇanā

我來 譯這段巴利文： 2.21 以所說相即無明等諸緣的生起和以道不斷絕。"生相"即生起相,意思是生。"五相"中這裡應當理解四緣也取生起相而說,因為緣相也可得,如是也已解釋。"以緣滅義"中也應當依所說方法了知義。"由於"即因為,或者是樂喜。"緣"即得到作為所緣緣等的受。"這"即樂喜的緣性,或者即是樂喜,但看著"味"字而用陽性說明。這裡的略義是:緣先生起的受而生喜時,那個前受的可味取行相、喜味取行相,這是味。但如何緣受而生樂?因為意指心理樂所以沒有這個過失。這裡取喜為別相,樂喜如"樹、娑羅樹"。 以"無常"說依行苦性對舍受,或者對一切受的過患,以其他(詞)依其他苦性對苦樂受,或者不分別三個詞都應當對一切受結合。"這"即受的有已無義為無常性,生滅逼迫義為苦性,以老和死二種而應當變異的性質,這是受的過患,或者從此轉起危難極悲。"受的出離"中"受的"是從格,只要不斷受系的欲貪,這個人就貪著受。但當斷那個欲貪時,這個人從受出離、解離,所以說斷欲貪為受的出離。這裡以取受而取受的俱生依所緣的色無色法,應當看見取五取蘊。但教說以受為首,其中原因已說,或者應當以相運方法顯示這個義。其中以取受而取的五取蘊是苦諦,以取受的集而取的無明等是集諦,以滅盡出離的同義詞是滅諦,以"如實知"是道諦,如是這裡應當了知四諦。因為其他取以欲取為根本,而斷欲取時沒有餘取,所以說"因離欲貪而無取"。"無取解脫"世尊顯示自己證得道果。以"諸受"等法王顯示因為善通達法界而能分別這個見趣及其因、趣向、差別,那個一切知智及其前分行道的生起地。 第一誦分釋終。 一分常論釋

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

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

我來翻譯這段巴利文： 38. 一分常為其有,故為一分常,即一分常論。他們有這個,故為一分常論者。但因為他們有一分常論見,所以名為一分常論者,因此顯示那個義而說"一分常論者"。依此方法也應當了知一分無常論者二詞的義。難道說"一分常論者"時,其他一分無常性的確定不是已成就?確實已成就義,但不是從詞。所以爲了顯示極明顯而說"一分無常論者"。因為這裡法主不說有餘之法。"這裡"即在"一分常論者"這個詞中。"取"即說,如是也已顯示義。或者"這裡"即在這個教說中。如是前三論依眾生,第四依行分別。"行一分常論者"這是依所取為常的諸法的如實性方式而說,不是依一分常論見方式。因為它的論點認為所執常是無為。所以說"心或"等。因為誰承認某個有是由諸緣所作,非狂者不能宣稱它就是常住等性。由此顯示七破論不合理,即"應當結合生滅住,或常、或無常、或不可說"等而轉起。 其中這是不合理的顯示:如果說"以某自性而說某法有,以那個自性而說它無"等,則成為不一定論。如果說以其他,則不成為不一定論。這裡不合理說異處等關係性,因為它為一切世間成就,因為沒有諍論。但有人說:"如用金瓶作冠時,瓶性滅、冠性生、金性住立,如是一切有中某法滅、某法生、自性住立。"應當對他們說:"那個住立在瓶和冠中的金是什麼?如果是色等,它如聲一樣無常。如果是色等聚,聚只是世俗。它的有性、無性或常性都不可得。"則不成為不一定論。諸法和法者的異不異中的過失在考察常見中已說。所以應當依那裡所說方法了知。又常無常不可說性的我和世界,因為承認勝義存在性,如常等的某一性,如燈等。因為不能了知燈等生滅性有常無常不可說性,如命的常等某一性,如是應當了知七破論不合理,如七破一樣其他破也完全不可能。

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

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

我來翻譯這段巴利文： 這裡"自在天是常,其他眾生無常"如是轉起的論是眾生一分常論,如自在天論者。"微塵是常恒,原子等無常"如是轉起的論是行一分常論,如迦那陀論者。難道"某些法常,某些法無常"在這個論中,眼等無常性的確定是如實性的覺悟,這如何是邪見?或者誰這樣說"確定眼等無常性是邪見"?但在無常法中執取某些法為常性,這裡是邪見。由於它在一時轉起而染污了眼等無常性的覺悟,因為混雜如混毒的醍醐,因為不能作自己的作用而不應當安立在正見分。或者雖然確定眼等為無常性,見趣者也執取它們為增益命性,所以不能遮止那個覺悟是邪見性。所以說"眼如是"等乃至"身如是,這是我的我"等。如是作已,依無為界和有為界而次第"某些法常,某些法無常"如是轉起的分別論也成為一分常論,如是類似的詰難沒有機會,因為是不顛倒法性的正行。 雖然這裡在前論中也執取無常法為"常"特別是邪見,但執取常法為"常"不是邪見,因為是如實性執取。但在無常中"某些法常,某些法無常"在應當執取的諸法中以分別轉起,說這個論是其他論,這裡不能說"因為部分攝入聚中,所以執取有部分常趣向攝入無部分常執取",因為二論依所緣差別而轉起。因為某些見趣者執著"一切法常",某些(執著)"一分常"。二論的無餘遍知和一分攝取是極明顯的。又何況因為執著在多種積集和一種積集的蘊相續中。因為四種常論者依生類差別在種種色身所依的無色法聚中生起常執著,因為以神通、傳聞等執取色身差別。如是說"從彼死生於彼處"和"死去投生"等。獲得殊勝的一分常論者在未確定差別積集的法相續中生起常相執取,因為他的執著以一有攝的蘊相續為所緣。如是在三論中只說"憶念那個宿住,不憶念其後",但思惟者的常論者和一分常論者的常執著差別以色無色法為所緣而極明顯。<.Assistant>

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

我來翻譯這段巴利文： 39. "經過長時"即經過成壞住立。因為界有多義,所以"saṃ"音結合"vaṭṭa"音表示毀滅,意思是依壞滅而轉。因為從壞滅大云生起開始,直到連微細的行也沒有,說世界壞滅。這裡"世界"意指地等器世界。"在上界梵天"即在少凈等色界梵天。因為這裡意指火災末劫,因為多數轉起。所以世尊說"轉生遍光天"。或者以"或"字應當了知在無色界或在壞滅世界以外的其他世界中的選擇。因為不能了知"一切惡趣眾生那時生在色無色界",因為惡趣中長壽者不可能生在人界。雖然一切眾生都是以行心而生,但因為色界眾生不依外緣只依心而生,所以說"意生"。如果這樣,欲界的化生眾生也成為意生?不成為,顯示在以增上心的殊勝心而生的眾生中有意生言說而說"因為以禪那心而生故意生"。如是無色界眾生也成為意生?不,因為那裡完全沒有以外緣而生的疑惑,因為不可能確定"只依心而生"。或者這個意生言說在世間中確立於色界眾生。如是吠陀論者說我有五種:"食生、飲生、意生、喜生、識生"。在斷見中也將說"天的、有色的、意生的"。"凈"即在他們中有妙光。"以最勝"說是遍光天,但少光和無量光住二劫和四劫。"八劫"即八大劫。

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

我來 譯這段巴利文： 40. "安立"即從吉祥大云生起開始,依地水風大地等的生起而住立,或者意思就是"生起",因為界有多義。"自然"即自性,它與"空"結合。其中說明原因"因為生起有情不存在",意思是未生,由此顯示不像某些宮殿因為有情死去而空,這不是這樣。梵輔、梵輔臣、大梵為梵眾,他們的住處地也說為"梵眾"。業為依止緣的是業緣。或者因為是那裡生起有情成熟業的俱有緣,為業的緣故為業緣。以時節為生起的是時節所生。或者"業緣時節所生"是讀本,業的同伴緣,或者作為業的同伴的緣為業緣,那個時節即業緣時節,它作為生起應當結合。"這裡"即在所說的梵宮即梵眾地中。如何在殊勝的第二禪地中住的投生到低劣的初禪地?所以說"然後諸有情"等。"下來"即依投生方式去到下地。

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

我來翻譯這段巴利文： "短壽"即從所作殊勝福業應當生起的果報相續而壽量少。"以壽量"即以最高壽量。什麼是這個最高壽名,或者如何確定它的限量?說:如同那些眾生在那些特殊有中依前世所成愿為依緣而有身體部分顏色形狀量等差別一樣,在那些趣類等中多數確定限量的胎生欲界天色界眾生的精血時節食等時節等緣生緣支援的果報相續的住時限定,它以自己雖僅住一剎那也依自己的俱生色無色法的住立行相而轉起的色無色命根,因為它們不僅是維持剎那住的原因,而且也是直到有分斷絕的相續不斷因,所以是壽因,以因的假說為壽,依最上限量而說為最高壽。它對天人地獄有情和北俱盧洲人是確定限量的,但北俱盧洲人是一向確定限量的,但其餘人鬼畜生在導致長住業多的時候,依那個業俱生相續所生的精血緣和以它為根本的月日等和不等轉等所生的時節食等和不等緣而從長短時不確定限量,它如依前世所成愿而在那些趣類等中有顏色形狀等差別的確定由見聞等成就,如是從最初得到。如是在那些投生中生起的眾生多數等量住時由見聞得到后,應當了知因執著那個最上而轉起愿有而從最初限量確定。但因為業在那些投生中如能生那些投生確定顏色等一樣,在確定壽限的投生中不能超過限量而生果報,所以說"以壽量而死"。但因為所執受諸蘊以支援同伴維持緣而應當轉起的行相實際上是最高壽,它不超過如所說限量故雖有業的餘力也不可能住立,所以說"不能以自己的福力而住"。"或劫"中"或"字是選擇無數劫或它的半或少於半劫或多於半劫。

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

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

我來翻譯這段巴利文： 41. "不樂"即獨住不樂。但因為它是愿與他人相會,所以說"希望其他有情到來"。以離開愛物或不得愛物而心煩惱是憂慮,它實際上就是瞋相應心生起,所以說"瞋相應"。長時樂於禪那樂的所說的不樂相生起,"我"和"我的"執取的因緣的貪愛見在此為恐怖。它們是心前狀態的動搖震動,所以說"驚起震動"。所以說"貪恐怖和見恐怖都可以"。但在義釋中說"啊!愿其他有情也來此處,這是貪恐怖",那是顯示見恐怖的另外例子而從中抽出貪恐怖而說,但應當看見不是因為那裡沒有見恐怖。怖懼是心驚。"可怖"即可怕所緣相的強力怖畏。由此身體僵硬是戰慄、怖、悚,其中"怖"即在修習壞隨觀后從一切行依怖畏方式生起的怖畏智。"悚"即與愧俱智,或者只是愧。"怖慌"即以過患厭離隨觀對諸行怖慌智。共行轉起,或覆蓋過失是同伴,其狀態是同伴性。 42. 意思是"勝過這些有情而住"。但因為他以值贊性和最上性認為"勝過那些有情而住",所以說"我是最長的"。"必定見者"以說無見障礙,以攝受所知差別而聲稱無障見性,所以說"意思是見一切"。"已有當有",已存在是已有,存在將存在是當有,但在義釋中只依現在時顯示當有音的義。"第一心剎那"即結生心剎那。雖然那個梵天因為見不安立而捨棄凡夫前世修習的業自性知,以變化神通力而縛于只是心生起的有情化作而顛倒,以執著方式住立"我是自在主、作者、化作者"等自在主見,不是以安立方式,因為說"他這樣想",但爲了顯示他的那個執著依安立次第而生,所以說"欲從因證明"和"作宣稱"。所以世尊說"由於什麼因"等。其中"意願"即只是意的愿,意思是隻是心轉起而已。"如此性"即如此狀態。但因為這裡意指"如此"是梵性,所以說"意思是梵性"。難道諸天投生后不是立刻省察"從某趣死後以某業投生此處"?確實是,但那是前世善住于業自性知的意樂。但應當看見這些有情在前世中也依自在主見而有繫縛執著。所以說"以此我"等。

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

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

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

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

我來 譯這段巴利文： 43. "統治"是主,意思是勝過。大主是大自在,但因為善立大主性而應當被他人稱為"大主"為大威德,應當看見語義是極大威德為大威德者。但因為那個大威德性以主權眷屬圓滿而了知,所以說"依自在眷屬而有大威光"。 44. "就來此"即就在這個人界依結生方式而來。"某一有情"中的"yam"是助詞,或者是主格說具格,意思是以某處,或者是動作指稱。"來此"中這個來此處,意思是這個處存在。這個方法在"出家、證觸心定、憶念宿住"等句中也一樣。因為"比丘們,這個處存在,即某一有情"這句應當與"出家"等句各別結合。 45. 因戲樂而毀壞是戲樂毀壞者,戲樂毀壞者即戲樂毀壞天,或者他們有戲樂毀壞是戲樂毀壞天。超過時間是過度,意思是超過食用時間。以淫慾相應生起的樂是遊戲喜笑樂是樂法樂性。"食"中什麼是諸天的食,什麼是食時?一切欲界天的食是甘露,上界的比地獄的極勝妙,他們依自己的日分每日食用。但有些人說"食用貓足量的甘露食,它置於舌上即遍滿身體直到發端指甲,而且能使他們維持七日"。"不斷吃喝"這是依假設而說。業生火的強力性因生於殊勝福,因消化殊勝厚膩甘露食。自身的柔弱性因柔軟微細性。所以世尊在因陀娑羅洞對不能站立在普通地上的帝釋天王說"住立粗身"。"他們"即人們。"事物"即自身。"一些"即住無畏山的人。 47. "以意"即以因嫉妒性而污染的意。依嫉的意的污染是意污染,它們有它作為毀壞因是意污染天,或者應當這樣看見這裡的義。"不瞋者護"即瞋者的那個瞋在另一方不瞋時無所緣,因一次生起而無習行不能令死,如火到水邊即滅,所以不瞋者護他不死,但二者都瞋時依更多互相增長方式而成為銳利現行、燃燒所依味的瞋生起而燒心所依,毀壞極微細的自身,由此全部自體消失。所以說"但二者"等。如是世尊也說"互相污染心身疲倦......死去"。"法性"即法定。那個是因為他們的自身柔弱性,如是生起的瞋的強力性而即刻死去,意思是那些色無色法的自性。

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

Antānantavādavaṇṇanā

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

我來翻譯這段巴利文： 49. "見眼等的破壞"即因見到在違逆緣和合時變異的得到,最後趣向不見而見到破壞,因為色法的破壞是粗顯的。"給予緣"即依無間緣等方式而作緣。"更有力"是說關於心的更快速的破壞。如是在一個色住立時十六心破壞。"不見破壞"即心雖然在每剎那破壞,但因為只是對他作無間緣而破壞,如遮蓋前心的不存在而由後心的生起,所以存在分更有力和明顯,不是不存在分,所以不見心的破壞,這個義以轉輪火光的見而極明顯了知。但因為思惟論者因為差別理趣極遠,一性理趣也邪執取而生起執著"這個識一切時都以一相轉起,這就是常我"等,所以說"他不見它"等。 有邊無邊論解釋 53. "有邊無邊論者"中"邊"是到達此處的自性終點,界限。以否定它為"無邊",邊和無邊是有邊無邊,非有邊非無邊是有邊無邊,以共相說明,或者以單數"名色緣六處"等。

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

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

我來 譯這段巴利文： "但誰的有邊無邊?"即被希求出離輪迴的見者所見,或者他們在此積集福非福及其果報而稱為"世間"的自己。所以世尊說"施設世間的有邊無邊"。"但這個我是什麼?"是禪那境的遍相。因為在此這個見者以世間想。如是說"執取它為世間"。但有些人說"這裡禪那和相應法被執取為'我、世間'"。有邊無邊同伴論是有邊無邊,如"矛遊行",或者依有邊無邊,如"床響"。他們有它是有邊無邊論者。但因為如所說方式有邊無邊是他們的論見而說"有邊無邊論"。所以在義釋中說"有邊無邊論"后以"有邊或"等分別義。 這裡問:前三論者關於有邊性、無邊性、有邊無邊性而轉起論故是有邊無邊論者是合理的,但後者依否定二者方式而轉起論,如何是有邊無邊論者?就是依否定二者方式而轉起論。因為否定有邊無邊論也以有邊無邊為境,因為依它而轉起。爲了這個義而在義釋中說"依轉起論"。或者如第三論中依處差別而一個有邊性無邊性可能,如是在思惟論中依時差別二者可能故以互相否定說二者。如何?以否定有邊性說無邊性,以否定無邊性說有邊性,有邊無邊不是第三論性因為意圖時差別。這是所說:因為這個稱為世間的我被證得殊勝的大仙某時親見無邊而傳聞,所以非有邊。但因為他們某時親見有邊而傳聞,所以非無邊。如依傳聞思惟,如是依憶宿住思惟等方式應當如理結合。因為這個思惟者因為相似相的擴大狀態以前無擴大狀態,依擴大時方式非現見性而住于傳聞等而否定"非有邊"。但依未擴大時"非無邊",不是依有邊性無邊性極無而如"非想非非想"。前三論的否定也因為與自己所欲方式相異性,這必定這樣了知,否則第四論會屬於疑惑分。因為沒有離有邊性無邊性二者的自己的方式存在,思惟論者是依推理道,依時差別二者在一中也不是不合理。

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

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

Amarāvikkhepavādavaṇṇanā

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

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

我來翻譯這段巴利文： 但有些人如果這個我是有邊,就不能成就憶念投生遠處等事。如果無邊,在此住者也會在天界地獄等經受樂苦。如果既有邊又無邊,就有二過相合。所以"有邊、無邊"是不可說的我,如是依思惟方式說明第四論的轉起。如是后二論者依有邊無邊二境而有邊無邊論也合理。但前二論者如何各別是有邊無邊論?依假說語。因為在和合的有邊無邊論者中轉起的有邊無邊音因在彼安立而各別也轉起于有邊無邊論者,如無色禪各別有八解脫語,如世間有情住處。或者依執著前時轉起方式而對他們作此言說。因為他們見者在證得如是心定之前依"此世間是有邊嗎,是無邊嗎"二相依止的遍思惟力而安立有邊無邊性,以得殊勝生起一向執取也以前成安立而言說。 54-60. "如所說方式"即如在常見中以音"思惟是思惟者"等,以義"四種思惟者"等所說方法。"依已見隨順"即以見性的識已得的有邊等的隨念。這樣作則攝受傳聞思惟者、純思惟者也成就。或者應當了知以見攝取如"觀看舞蹈歌唱音樂戲"等也攝取聞等。應當看見這些論以"有邊"等欲求的我一切時依存在執著方式轉起而攝在常見。如是將說"其餘是常見"。 不死錯誤論解釋 61. "不死"即不斷滅。以"我不如是"等種種不同種類的錯誤,對他論者的投錯是錯誤。或者以不死見和語而錯誤是不死錯誤者。不死錯誤者即不死錯誤論者。此處彼處奔走因為不住於一個自性。或者如不死而錯誤,應當如前方式看見音義。 62. 錯誤論者對上人法、不善法也依自性差別而知沒有智力,所以善不善句依善不善業道而有義。只依第一方式以無限錯誤性而顯示不死錯誤說"'我不如是'是不確定錯誤"。其中"不確定錯誤"即不住于常等任何一種方式而作錯誤,對論者問任何方式而否定它的意思。依第二方式以顯示以不死相似的不死錯誤說"被問'這是善'等"。或者以"我不如是"等不確定而否定常、一分常、斷、思惟論,以無限錯誤論性而否定那些論。但因為自己是不住論而不住于任何分說"但自己...不回答"。現在以不答善等而顯示那個不住以"被問'這是善'等"。所以說"不住于任何一分"。

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

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

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

我來翻譯這段巴利文： 63. 不如實了知善不善者,我在某時會說善為"善",不善為"不善",對他們如是回答而作"啊!確實是賢者"的恭敬尊重時,我會有欲或貪,如是這裡義可能。"瞋或恚"應當以此相反方式結合。但在義釋中依自己賢者性境的貪等方式作結合。"二欲貪是取"依阿毗達摩方式說。因為在阿毗達摩中只有愛見來為"取",但在經中瞋也說為"取",如"繫縛于瞋取而陷入惱害"等。所以說"或者二者依堅執方式為取"。堅執是不捨。因為恚也依結恨等方式轉起而不捨所緣。損害是傷害是妨害。因為貪也依熱惱方式以激動性而妨害所依。依欲毀壞而取所緣是結合。 64. "以賢者性"即以慧。因為由彼法相應而稱"賢者",彼法是賢者性,以它顯示聞思所成慧,不是自然業所生的本性慧。因為kata音說一般作用,如"已作明"等kata音說隨顧智,所以說"已知他論"。能射穿七分裂發端的絲端稱為"射發者"。 65-6. 這裡雖然前三者也因不覺善等法自性而有愚性,但他們對自己不覺善等法有覺的殊勝,因無彼而只說後者以愚癡性。難道後者也不是因說"如果我會'有後世',我會對你說'有後世',我不如是"等而有自己不覺法的覺嗎?雖然有,他不像前者有因不完全了知法的回答而繫縛虛妄語等怖畏厭惡性,而是大愚者。或者以"我不如是"等爲了問的錯誤而他只顯示"如果你問我'有後世'"的問題安立,不是自己不覺法,所以這個以殊勝說"愚且癡"。所以關於如是說的散若耶毗羅子說"這是這些沙門婆羅門中最愚最癡"。

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

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

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

Adhiccasamuppannavādavaṇṇanā

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

68-

我來 譯這段巴利文： 1.181 其中"有後世"是依常見方式或正見方式的問。"無後世"是依無見方式或正見方式的問。"有後世且無後世"是依斷見方式或只依正見方式的問。"非有後世非無後世"因否定所說三種方式而無其他方式可能,所以後世是以有無不可說相,或依以錯誤為前導或依正見方式的問。在其餘三組四句也應當依所說方式了知義。因為如求福行者,依求身行者攝在前四句中的義。以其餘三組四句依執我、福等果報教示方式而攝。 不死錯誤論者因為不喜常等,在一切處以"我不如是"等只作錯誤。其中"我不如是"等是顯示依否定所問方式的錯誤相。難道錯誤論者承認錯誤分而住于錯誤分不是合理嗎?不,因為他於此也迷惑,而且錯誤論依否定方式轉起。如是散若耶毗羅子被阿阇世王問現見沙門果時,以否定後世三等方式說明錯誤。 這裡說:難道這一切不死錯誤論者不如實了知善等法、後世三等,被問彼彼問時只陷於問的錯誤,他如何是見者?因為如不欲說者,不知所問義者,只以作錯誤而成見者不合理?說:不只以問的錯誤而他是見者,而是依邪執著方式。因為以常執著而邪執著的人,因愚慧性不如理行於善等法和後世三等,因不能令他了知自己未了知的義,以虛妄語等怖畏而陷於錯誤。如是將說"七斷見,其餘是常見"。或者應當看見對福罪及其果報不覺不信,對彼境問而作錯誤是善,生起歡喜愛樂而執著者生起別的一見,如七分見。如是說"無邊際的見者的見和語"。但如何攝在常見中?因為不執著于斷方式。因為世間多諍論而無有如實知法者,"如是"以別音依"法思惟在世間是無始"的執著方式而這裡也得常性。 非因生論解釋 67. "非因"是任何欲求的因,或無有任何增長前而生起,是以所稱我世間的蘊的非因生起相為所緣的見,依彼相所依而轉起,以彼相俱行性而說"非因生",如"床響、矛行",顯示此義說"見我和世間非因生是非因生"。 68-<.Assistant>

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

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

我來翻譯這段巴利文： 73. "教說主旨"即以教說的最上性而取,以此顯示世尊作此教說以想為主導,不是那裡其他無色法的存在性。所以說"非心生"等。因為世尊如說出世間法時以定或慧為主導,如是說世間法時以心或想為主導。其中"在什麼時候修習出世間禪,五支正定、五智正定,以慧見而漏盡",如是"在什麼時候欲界善心生起,比丘你何心,諸法意先導,諸比丘有情異身異想,非想非非想"等經應當看見是證明此義。"外道處"即其他外道時。因為外道在特定生處想解脫,或者見想離染不離染的過患功德而生無想定,生於非時處,不是佛教徒。"作風遍預備"即生起風遍初等三禪,在第三禪得自在後出定,為證得第四禪而作預備。所以說"生起第四禪"。 為什麼在此只說風遍預備?說:如在色相似的遍特殊中以色顯明而證得名為色離染修習的無色定特殊,如是在形相不明的無色相似的遍特殊中以無色顯明而證得名為無色離染修習的色定特殊。此中以"想是病、想是瘡"等,"呸心,呸汝心"等方式見無色轉起的過患,在無彼時確定寂靜殊勝性而造作色定,但色離染修習與近行一起是無色定,其中特別是第一無色禪。如果如此應當說"在限定虛空遍中也"。因為那個也得無色相似性?這是所欲的,但這裡前師沒有說。因為如色離染修習以離染法性而成就,在離染法相似的境特殊中現起,如是無色離染修習也如是說沒有任何相違,但因為外道應當修習那個定,他們只在境道結縛而修習那個禪,所以具見的前師只在第四界遍中說無色離染修習預備應當看見。而且如在色遍中,在前三界遍中也只以色反影為施設所緣,依世間言說習慣而轉起。如是作已在清凈道...

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

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

我來翻譯這段巴利文： 1.57 地遍與鏡月輪的比喻說明也成立,但第四界遍只是界的反影作為禪的行境,所以只它的無色相似性合理,因此應當了知只說風遍預備。 "在此"即只在五蘊有。"在彼"即在無想有。如果只有色蘊在無想有現起,如何無無色依止而色在彼轉起,但如何無色依止而無色在無色界轉起,這也與彼同類。為什麼?因為不見在此。如果如此,無段食而色不應在色界轉起,什麼原因?因為不見在此。而且如那個心相續的生因是對色未離貪,它與色一起生故依色轉起,但那個生因是對色離貪,它無色而不依色因為因的不依色性,如是那個色相續的生因是對無色離貪,它無無色而轉起,所以在無想有隻生色蘊。但如何在彼只色相續無現在緣而長時轉起應當承認,或轉起多久時間的詰問作意而說"如被弦力射的箭"等,以此顯示此不只是傳承而是合理。"爾許時"即無想有情最長住五百大劫。"以禪力"即以無想定所限定的業力。"滅沒"即以緣滅而滅不轉起。

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

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

Dutiyabhāṇavāravaṇṇanā niṭṭhitā.

Aparantakappikavādavaṇṇanā

我來翻譯這段巴利文： "此"即欲有。但如何超過幾百劫長時滅的識在此識生起。因為不見已滅的眼處生起眼識嗎?這不應當一向地看。因為即使長時滅的心,因同類之間不生起而只是無間緣,不是種子,但業是種子。所以從作種子的業以所緣等緣,從無想有死者在欲界有生識。所以說"此處生起結生想"。這裡如依時節法則取花的定時樹被給予條件力時,不如法則取花,如是在五蘊有中不離而轉起的色無色法被給予色無色離染修習條件時,由於那定條件力相應,應當了知在無色有無想有中依次無色和無無色的蘊轉起。難道這裡依百千生、十壞等的頂,或內部轉起的無想生起力而得非因生論如得常論有多種可能嗎?實在可能,但應當看見依近得的無想生起力而得非因生論依方式顯示只一種。或者因攝入常見而非因生論在常論中來的一切教說方式也應當如理在非因生論中取,爲了顯示這個差別世尊不分別而說得非因生論。而且必須欲求非因生論攝入常見,因為染污分眾生的意樂有二種。如是在義釋中說"常見斷見"。如是將說"其中七是斷見,其餘是常見"。 難道非因生論攝入常見不合理。因為依"我過去不有"等方式轉起,因為執取非前有情現起,而常見以自己和世間常有而執取,因為依"確實常住相似"而轉起?不,不是不合理,因為不見未來邊。因為雖然此論依"我現在不有而轉變為有"執取自己和世間過去邊而轉起,但從現在開始他們不見未來某處的邊,而且常論特別以現在未來不見邊而生。如說"常住相似如是將住"。如果如此此論和常論等攝入前際計者不合理,因為依執取未來時而轉起?不,因為來源是過去分。因為他們的生起以過去分宿住智,和似彼的傳聞等生思惟而攝,如是已解釋。或者一切處以無礙智的說者法主親自以智證知而說這些見的無餘的不行處和行處如實,所以世尊所說的見多少和如何說,如是如是應當從確定而接受,這裡不應當作推理觀察因為是佛境界。因為佛境界不可思議。 第二誦分解釋完。 后際計論解釋;

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

Saññīvādavaṇṇanā

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

76-

我來 譯這段巴利文： 74. 如在"后際智、后際隨見"等中的"后"字在此是說未來時,所以說"名為未來分"。"計后際"等應當依"計前際"等中所說方式了知義。我們將只說差別。 有想論解釋 75. "上斷"即轉起的論是上斷,他們有此故為上斷論者。但因為彼等見者說"死後我無變異",所以說"說死後我故為上斷論者"。他們有有想論故為有想論者,如"有覺故為覺者"。或者有想即轉起的論是有想依隨行方式,他們有有想論故為有想論者。 76.<.Assistant>

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

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

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

Dutiyacatukke yaṃ vattabbaṃ, taṃ 『『amati gacchati ettha bhāvo osāna』』ntiādinā antānantikavāde vuttanayena veditabbaṃ.

我來翻譯這段巴利文： 77. "有色我"此中,難道不應當有離色的我,因為如想一樣色也是我所。因為在"有想我"中想不是我。所以說"取彼處轉起想為他的想"。如是為何說取遍色為"我"?不應當這樣看"有色是他故有色",而是"傾向變壞故有色"。這裡變壞因為似色性,依遍色增減時而得差別,不能說"沒有"因為有小大等差別存在。如果如此此論攝入常見不合理?不,不是不合理,因為他所說身壞后我無變異。如是說"死後無病"。或者說"有色是他故有色"也無過。因為見依假立差別說無差別,如"石子的身"。或者變壞即色自性為色,他有此故有色,我如"有色法"等。如是作已因我是色自性而說"有色我"是合理的,所以說"取遍色為我"。因為說定論而否定業果,所以說"或如邪命外道等只以思惟有色我"。如是某些邪命外道承認在黑等六生中的某一為我。"無病"即無他的病壞,應當了知無病音是常的同義,或者見者以無病性為主而承認以無變異性為常性,所以說"無病即常"。 如邪命外道等,遍除外空、第一無色識、無所有、無所有處等是無色定相,如苦楝葉苦味,無色我如身量在彼住。"依雜執取方式"即將色無色定相合一而"一我",依取彼處轉起想為"他的想"方式。因為此見者因得色無色定而彼相以色性和無色性而住立我,所以生"有色且無色"執著如內論者,或者只以思惟依色無色法的雜取方式而"我是有色無色"。 "只依思惟執取"即如余行得極細性的法,因得極細性而不能作自己作用,如柱墻手足聚,既非有色,因不超越色自性而非無色,如是依轉起思惟執取。或者應當如在有邊無邊四句論中依相互否定方式了知義。但在彼中依處所時間差別顯示第三第四論,在此依時間事物差別,只此是差別。這裡依時間差別而第三論轉起,因為色無色相不俱現起。但第四論依事物差別轉起,因為依色無色法的聚而以思惟"一我",應當依彼所說方式了知。 在第二四句中應當說的,應當依"趣向此中有到邊"等在有邊無邊論中所說方式了知。

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

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

Asaññī nevasaññīnāsaññīvādavaṇṇanā

78-

我來翻譯這段巴利文： 雖然依得八定的見者因定差別而有想差別可能,"異想我"此論也依入定者而得。但因為在定中只以一相而想現起,所以依入定者說"一想"。因此這裡作入定者的取。或者應當依只得一定者了知義。雖然因定差別而有想差別可能,爲了顯示在外多所緣中以粗想差別而異想性,說"依非入定者而異想"。以"依小遍而小想"此顯示雖有離想的法而說"只想是我"。這裡取遍是顯示想的境,如是在"依廣遍"中也應當了知義。如是作已在有邊無邊論中,這裡在有邊無邊四句中,以第一第二論與這兩論的差別成立,否則在所說諸論中雖有依前際后際計的差別,對某些有差別對某些則無。或者應當如是看此義:"如拇指量我,如麥量,或如極微量"等見方式而小及想為小想,如迦毗羅、羯拏陀等依承認自己遍一切方式而無量及想為無量想。 因天眼邊際而隨業趣智是天眼所生,雖然以隨業趣智見有情具足樂等也是以天眼見,所以說"以天眼"等。難道"一向樂我"等論是后際見,說"見生起"不合適?不是不合適,因為意在以見現在生起而計未來一向樂性等。所以說"見生起而執'一向樂'"。這裡應當看他們依見在彼彼地多樂等法轉起而執"一向樂"。或者見者如摸象的盲人,執著所見的一切而說,所以這裡不應當尋求道理。 無想非想非非想論解釋 78-

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

Ucchedavādavaṇṇanā

我來 譯這段巴利文： 83. 在無想論中,第一論依無想有中生的有情,第二論如在"觀想為我"中所說方式只取想為"我",因為以其為有所依而住的其他想的無,而轉起"無想",如是依想與色法,或取一切色無色法為"我"而轉起第三論,第四論只依思惟執取而轉起。它的義應當依前所說方式了知。在第二四句中也,因為遍色是無想知性質而作無想,應當依有邊無邊論所說方式了知四種。如是在非想非非想論中也,第一論依非想非非想有中生的有情在死生時,或在一切處承認有不能作明瞭想作用的細想的存在,依無想論所說方式以細想,和承認想知性質而轉起第二論等。如是以一種方式雖然有尋求因的可能,爲了顯示見論者的不應尊重性而說"彼中不應一向尋求因"應當看見。這些有想、無想、非想非非想論因說"死後無病"而攝入常見是明顯的。 斷見論解釋

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

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

我來翻譯這段巴利文： 84. 因為無不能滅故,斷依存在而說"有"。如以因果性轉起的自性法雖在一相續所攝,與異相續所落有差別,因為因果勝義上是異自性,如同異相續所落而以極異決定而邪執差別理是斷執的因,如是雖有因果諸法的自性差別,因一相續所攝而以一性理極無差別執也是因,爲了顯示此而在聖典中說"有情的"。因為在依相續轉起的諸蘊中因無聚分別而有情執,有情的有執繫縛斷執,因為執著只要此我不斷滅,則此存在,或者這裡意指無生滅為斷。所以說"斷絕"。殊勝滅為滅,無有。但它超越肉眼慧眼的見路,所以說"不見"。因為在世間滅音成就於不見。"有離去"即自性舍離。因為以無生滅方式斷滅的,不以自己的自性住立。"得者"即得天眼智者。"只死"即有學凡夫的只死。"非生"因為無前修習,或因為不作準備而不能見生。說"不得者誰不知他世"是依無有論方式,或只依極愚癡性而說不覺知"此外有他世"。"只此境界,此根境"。如取自己女兒手的王等,或因貪著欲樂。"不再生長"說如落葉與莖無結合性。"如是諸有情"即如黃葉從繫縛落已不結合,如是一切有情到達無結合死。因為他的見解是有情如水泡喻。"如是"即如所說方式。因為即使得者因死後不見而生此等見,所以說"或分別"。 此中問:"如詭辯論者只依不得者而顯示,如後邊想有四句論只依得者,此不如是。此如常論一分常論等依得者不得者而轉起。如是說'此中二人'等。如是為何與常論等說法不同此說法轉起?" 答:"因為得說法殊勝。因為諸佛世尊得說法殊勝,他們隨順所化意樂以種種行相說法,否則這裡世尊也如是說:'此中諸比丘,某沙門或婆羅門勤修...乃至...如是心定已,引心向有情死生智,他以清凈超人天眼見阿羅漢死心,或諸餘有情,但不見彼後生,他如是說:如是尊者此我'等分別得殊勝者與思惟者,所以應當見依說法殊勝隨順所化意樂而此說法與常論等說法不同而轉起。"<.Assistant>

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

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

Diṭṭhadhammanibbānavādavaṇṇanā

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

我來翻譯這段巴利文： 或者如在一分常論等中不是這裡思惟論者的見與得殊勝者見異相,而是因為同分別故同相,爲了顯示此差別世尊說此斷見論與前論有殊勝相。因為思惟者也可能如依傳聞等而得者這裡有執著。或者世尊不是依未來將如是有方式說這些見,也不依思惟方式,而是如見者們以"此是真實,其他虛妄"而施設,如是以一切知智確定而顯示如實。以此顯示非凡夫境的甚深等種種佛法,以讚歎此等而如來被正讚歎。斷見論者見者們如見上上有者以否定見後有者的他們的論而建立各自的論,如是此說法轉起,不應指責此說法與前說法的轉起差別。如是作已應當如依無色有差別也依欲色有差別分別看斷見論。或者不應如各別依欲色有差別也依無色有方式分別而說,如是則斷見論成為比世尊所說的七種更多或更少差別,如是種類的指責也無機會。 此中問:"前三論中說'身壞'是合理的,因為依五蘊有所攝身而轉起彼等論,但依四蘊有所攝身而轉起的第四等四論中為何說'身壞'。因為無色者無身存在?"此是真實,但見者以色身中轉起的言說加於無色身也說"身壞"。如見者施設諸見,如是世尊顯示,或者應當見因為是無色身故在觸等法聚成的無色身中說身。這裡第二論等建立欲天身等無餘壞滅是合理的后際計性,因為彼等論是未來時境,但不是第一論建立見者現見的人身斷滅因為是現在境。因為第二論等由前前論所攝的自己生上上有的斷滅而合理后際計性,如是說"尊者此我不以此為正斷滅"等,但彼中說"尊者有其他我",這是依人身差別而說,不是一切處異性?不,不是不合理,因為雖然第一論境屬此世間,但因為意指未來時,所以第一論者也無任何與后際計性相違。 現法涅槃論解釋 93. "現法"即以成為見的智所得法。此中雖非根境,因極明顯如根境,所以說"現法即說現見法"。因此也說"這是在彼彼得身的同義語"。

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

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

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

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

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

101-

我來翻譯這段巴利文： 95. "內燒相"即被親戚、財物、疾病、戒、見災所觸的心內、中燒惱憂愁為內燒惱,此為其相故為內燒相。"依此悲嘆相"即依彼憂為生起因依止為依此,多悲為悲嘆,依此及悲嘆為依此悲嘆,此為其相故為依此悲嘆相。被親戚災等所觸而不能悲泣者由內入憂生起的多惱為憂惱。但因為它是心不凈相,所以說"憂相"。 96.. 思考為尋,但它是引向性質只是尋,所以說"引...乃至...尋"。此理在"伺"中也如是。因為尋伺是動搖性質,具此的禪如有蒿草,所以說"如有刺顯現"。 97.. 因為生起彼踴躍喜而心說為"踴躍",彼喜為踴躍性。又因為心的踴躍性在有彼喜時有,在無時無,所以說它是"踴躍性因"。 98. "傾向"即是心的屈折性,即在所緣上彎曲性的意思。因為以樂心在所緣上傾向,不如苦而背離,也不如不苦不樂而不傾向不背離。此中"如被飢渴等勝的人對可意食等被離欲時,對所緣的欲特別增長,但如充分飽足勝妙欲味者如食已可意味食的滿足者無食慾,對欲的欲求因不貪著所緣如螞蝗對難離的所緣自行舍離"如是不如理浮出而以欲分滿足而說輪迴苦止息為第一論者。因見欲等過患,因見初等禪樂寂靜性,以初等禪樂滿足而說斷輪迴苦為第二等論者,這裡也應當如在斷見論中所說方式隨適合引來說。這裡是此差別:在一身中得五論。因此在聖典中不作"其他我"的他取。如何這裡宣說究竟涅槃的我的現法涅槃論攝入常見,而非斷見?因為顯示具足彼彼樂差別而得縛解脫的清凈我住立於自相。 "余"即餘五十五見。其中有邊無邊論等的常見性在彼彼已顯示。 101-.

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

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

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

我來 譯這段巴利文： 3. 為何只顯示前際后際為見執著的境,而不是兩者一起?因為不可能。因為不像在前際后際中,在離兩者的中際中不可能有見計度,因為是短暫時,若是現在有為兩者中間,如是則適合見計度的它的兩者性質已攝入前際后際中,如何不顯示。或者因為有前際后際性而說中際為"前際后際",它應當看見被說"或前際后際計者或隨見前際后際者"而與前際后際別說。在義釋中也以"一切彼等為后際計者前際后際計者"此普遍說,或一存留應當看見攝入,否則集說的言說成為無義。那些前際后際計者是誰?應當了知如是是成為有邊無邊者而至現法涅槃論者。 此中因說"一切彼等以此六十二事,或以其中之一,無此外",且無離前際計等三者的任何見者,那些在沙門果等其他經中所說無作因無有論等,以及那些在外見到的主宰者生主人時自性決定隨欲論等差別的諸見,應當了知它們的攝入和內攝於此。如何?首先無作論因以"不生堅住"等顯示無作用而內攝於常見,如是以"此七身"等方式轉起的巴俱陀論,因說"無因無緣有情污染"等而無因論內攝於偶然生論。因說"無他世"等而無有論內攝於斷見。如是彼中說"身壞斷滅"等。以第一等音攝取尼乾陀論等。 雖然在聖典中來尼乾子論為四禁戒,但因超越七論而成詭辯論,尼乾子論如散逸論內攝於詭辯論中。"此命此身,異命異身"

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

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

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

我來翻譯這段巴利文： 如是種種論"有色我死後無病"等論攝取,"如來死後有","有化生有情"如是種種在常見中。"如來死後無","無化生有情"如是種種以斷見攝取。"如來死後亦有亦無","有情亦有亦無化生"如是種種內攝於一分常見。"如來死後非有非無","有情非有非無化生"如是種種內攝於詭辯論。主宰者、生主、人、時論內攝於一分常見,如是羯拏陀論。自性、決定、隨欲論以偶然生論攝取。以此理應當了知在其他經中和外見到的諸見內攝於此六十二見中。 "意樂"即見意樂。因為依常見斷見有情在染污分有二種意樂,世尊對無量世界中無量有情的無量所知差別生起方式雖有多種差別分,以"四人常論者"等方式以六十二種差別攝取方式以一切知智確定而顯示,如以量衡為準而持,所以說"如以秤稱量"。如是將說"內網羅"等。以"如從須彌山腳取沙"此顯示除一切知智外他不能此說法。 隨順為隨順,以問作的隨順為問隨順。或者隨順為隨順,問是此的隨順為問隨順。或者以問隨順為問隨順。在意樂隨順中也此相同。但在"如隨順"中,隨順為隨順,任何隨順為如隨順,或隨順相應為如隨順,應當了知語義,它應當依"以何法在始初說法生起,依那法的隨順法方式或對立方式在諸經中上說法來,依它們的如隨順應當了知。譬如在《若愿經》中下以戒說法生起,上來六神通...乃至...在《鋸喻》中下以不忍生起,上來鋸喻"等方式在義釋中。

1.100-104) vutto.

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

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

Paritassitavipphanditavāravaṇṇanā

105-

我來翻譯這段巴利文： 如是說是顯示對世尊如是所說的我空自己不喜樂。"尊者"是法的稱呼。"非我作"即非由我作,或由無我的諸蘊作。"誰我將觸"即無我時且諸蘊剎那性時諸業將以自果觸誰我,誰感受業果的意思。"無智"即因無聞等對聖法不熟練故非智者。"具無明"即到達無明,因不調伏于聖法故未斷無明的意思。"以渴愛為主的心"即"如果我確實無有,由我所作業誰感受果,若有彼則有受用果"如是從渴愛為主來故渴愛為主,以彼。具我論取的心。"應超越"即雖諸行剎那性,在何相續造業,即于彼生果故,且只法聚成就業果關係時,邪取一性理應當有一作者受者,否則"業果無關係"應當認為超越顯示我我所空的師教的意思。 "上來六神通"顯示以隨順法方式如隨順,以其他顯示對立方式。"以煩惱"即以"貪是心的隨煩惱"等煩惱方式。"此中也"以也字顯示如在所說經等中以對立方式如隨順,如是此經中也。如是因依顯示常實等的諸見而生起此說法以顯示無常實等空而結束。 怖動擾動品解釋 105-

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

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

Phassapaccayavāravaṇṇanā

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

Netaṃṭhānaṃvijjativāravaṇṇanā

我來翻譯這段巴利文： 117. "為顯示界限差別"即為顯示常等見與正見無混雜。"這也感受"是關聯。"不知不見"即對"我與世間是常"此見處如是執取如是染著如是把持如是趣向,如實不知不見。如是對彼感受因未離渴愛而如是執取見,對彼感受從集等如實不知不見,以此顯示如來以無障智遍眼於此如實智見,見者不如是,而只是渴愛見染著。因此此說法成為顯示界限差別。但在義釋中說"如實不知不見諸法自性"無差別。因為不只是不知有為法自性而邪執著。普遍光明安立於差別,這是作差別安立。"感受"即依"我與世間是常"見施設方式轉起的見所經驗的經驗。"屬渴愛"即到達渴愛的到達,或轉起。"這也那"指前述感受。因為它是輪迴食物,因被見渴愛箭貫穿而高揚故動搖,不如道果樂住於一性。因此說"恐怖"等。 或者如是從差別因分別六十二見已,現在從無差別因顯示它們而開始"此中諸比丘"等說法。因為一切見者的受無明渴愛是無差別作。此中"這也"即"施設我與世間是常"此中此"我與世間是常"施設,這也。對樂等差別三種感受以次第從苦箭無常,或無差別從集滅味患出離如實不知不見,因此而有樂等希求生起故到達渴愛的屬渴愛的以渴愛恐怖的見擾動只是見動搖,或在身語門中見的震動得達而已,而無見所應施設的任何常法的意思。在一分常論等中也此理。 觸緣品解釋 118. 以彼渴愛恐怖此等見轉起,彼感受是緣,感受的觸也是緣的說法是確定見的緣次第,所以說"為顯示次第緣",以此應當見如顯示如施設法是見,能緣法也依各自緣而生起,非無緣,如是所施設法色受等也,此中無任何我或世間是常的意義顯示。 無此處品解釋

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

Diṭṭhigatikādhiṭṭhānavaṭṭakathāvaṇṇanā

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

我來翻譯這段巴利文： 131.. "彼緣"即觸緣的見感受,即見的緣生感受,以觸為主的自己諸緣所應生的意思。離眼等依處和某些相應法受也生起,但從不離觸,故觸是受的強力因,所以說"為顯示強力性"。因為雖有現前所緣,如果心生起無觸相,則不成為它的所緣緣,故觸是相應法的特別緣。如是世尊分析心生起時首先舉出觸,但是受只是所依。 見者所依輪轉話解釋 144. 因在下三品中增上,且上將說"感受",此中感受為主,所以說"集合一切見感受"。"集合"顯示在彼彼處來"也彼等"中也字的意思。感受置入觸是顯示觸緣性"六內處對六所緣感受一向只以六觸為因"。"生起於此"是生起音的依處義,所以說"生起處"。如是等流音也應當見。於此果伸展因依它而轉故,或伸展作為自果的基礎故為處,即因。如在樹叢中樹林言說即樹林處,所以說"在施設中"。"於三義中"以也字應當見攝不說義,以此攝取形狀居處所依義。金處、黃金處、婆須天處、業處等中形狀居處所依中有處音。在眼等中觸等充滿,它們是彼等的住所,且是所依緣性。應當以三見根識和合性取觸故說"和合"。如是說它"和合為現起"。"以此理"即雖有其他相應法,如"眼...乃至...觸"。

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

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

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

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

我來翻譯這段巴利文： 在此經中以觸為主顯示受的主要因性而作說法,如是此中在《梵網》中以"緣觸有受"等以觸為始顯示后際緣起而顯示緣次第,故以觸為門說"以觸處觸觸"。 觸雖是無色法而以一分不黏著所緣而以觸相轉起如觸,所以說"觸實觸彼彼所緣",因此說它"以觸為相,以撞擊為味"。"以觸處觸觸"即非觸作用的處以"床發聲"等依止言說作為觸作用而顯示,所以說"置於觸中",即作為觸類以觸假說加上的意思。因為假說只是言說,不以此成就義,所以說"因此"等。 依自己緣生的六觸而眼觸生乃至意觸生,略說六種受,但詳說以八百行相有八百種差別。"差別渴愛"即色渴愛乃至法渴愛略說六種差別,詳說八百種差別。"依親依"即以親依為主。為何此中只舉親依緣,樂受、不苦不樂受對渴愛不是以所緣、所緣增上、所緣親依、自然親依四種方式作緣,苦以所緣和自然親依二種方式作緣嗎?這是真的,但一切都攝入親依中。所緣親依以親依普遍性攝入親依固然合理,但僅所緣、所緣增上如何?應當看見它們也以所緣普遍性攝入所緣親依,而非自然親依。為此義此中說"依親依",而不說"以親依"。 "四種"即欲取乃至我語取四種。但渴愛不就是欲取嗎?這是真的。此中弱渴愛只是渴愛,強渴愛是欲取。或者未得境希求是渴愛,如賊在黑暗中伸手。已得境執持是取,如賊執持已得財物。渴愛對治少欲,取對治知足。渴愛是尋求苦根,取是守護苦根,這是它們的差別。"對取"應當看見對非俱生取以親依為主,對其他俱生以俱生為主。此中對無間以無間、等無間、無間親依、無有、離去、習行緣,對非無間以親依,但所緣性以所緣增上、所緣親依或僅所緣,一切以親依攝取而說"依親依"。因為以渴愛味著色等而到達在欲中沉醉,所以渴愛是欲取的親依。如是於色等迷惑"無佈施"等。

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

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

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

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

Vivaṭṭakathādivaṇṇanā

1. 『『Vedanānaṃ samudaya』』ntiādipāḷi vedanākammaṭṭhānanti daṭṭhabbā. Tanti 『『phassasamudayā phassanirodhā』』ti vuttaphassaṭṭhānaṃ. Āhāroti kabaḷīkāro āhāro veditabbo. So hi 『『kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo』』ti (paṭṭhā.

我來翻譯這段巴利文： 邪見、欲從輪迴解脫而在非清凈道中執取清凈道、在諸蘊中執我我所見的有身見,所以應當見渴愛也是其他的親依。但對俱生以俱生、相互、依止、相應、有、不離、因渴愛作緣。攝一切說"依俱生"。 "如是"即依親依和依俱生的意思。"對有"即對業有和生有。此中思等稱為一切趣向有的業是業有,欲有等九種是生有,對它們生有四種取因作生有因業有因性,且到達作為它的助伴性故以自然親依作緣。但在作業所緣時與業俱生欲取對生有以所緣緣作緣。但對業有,俱生取對俱生以俱生、相互、依止、相應、有、不離及因道以多種作緣,對非俱生以無間、等無間、無間親依、無有、離去、習行,對其他以自然親依,在觀察等時以所緣作緣。此中攝無間等入親依緣,攝俱生等入俱生緣而說"依親依和依俱生"。 "有對生"此中有是指業有。因為它是生的緣,非生有。因為生有是初生諸蘊即是生。所以說"此中應當見生是有變異五蘊"。"有變異"即以生變異有變異,它們以義即是生有。因為不合理彼即是彼的因。業有對生有以業緣和親依緣作緣,所以說"有對生以親依作緣"。 因為有生時有老死,為老死等所觸的愚者也有憂等生起,無則不然,所以說"生...乃至...是緣"。因已顯示依俱生親依為主審察緣,且未觸及審察支,所以說"此中這是略說"。因緣起審察廣大,說"詳說"等。顯示此中略說緣起如是說時與譬喻的因說"因為世尊"等。此中"邊際不顯"即某名正等覺或轉輪王時無明生起,不在其前的意思即無明的初邊際即使我無障礙一切知智也不顯因無有。此緣為此緣,所以緣此,從此因即緣漏的意思。"有渴愛"即成為有結的渴愛。"有見"即常見。"從此至彼從彼至此"顯示無邊際的再再生起。 出離話等解釋 145. "諸受的集"等聖典應當見是受業處。"此"即所說"由觸集由觸滅"觸處。"食"應當了知段食。因為它說"段食以食緣作此身的緣";

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

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

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

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

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

我來翻譯這段巴利文： 因言"業生也以食緣為助緣"。雖然須陀洹等如實了知,但依最勝智方式說法以阿羅漢為頂點而終。此中"諸比丘,因比丘...乃至...如實了知"以此顯示法的出離性和僧的善行道。因此在註釋中此處說"誰如是知?漏盡者知,乃至開始觀者知"顯示比丘僧完整,所以說"依比丘僧也可以顯示",應當見此依字面顯示。 146.. 內網即網內,在內網所作即內網所作。依惡趣生而向下沉沒,依善趣有而向上升起。如是依小地大地,依退落超越,依前際隨見后際隨見等依次配合向下沉沒向上升起。說"一萬世界"是指生起場。 147. "無施設性"即現存施設的無施設性。但以過去性如是施設乃至教滅,從此以上在其他佛出世也只轉起。因為如是將說"只是言說"。"身"即自體,即色無色法聚。如是此與芒果樹相似,彼支分色蘊眼等與芒果相似。此中如切柄時與柄相連的芒果從芒果樹切離,如是有愛斷時與它相連的色蘊等從相續切離,以此應當見譬喻。 148. "法門"即聖典。"此義"即現法利。"彼義"即來世利。以此勝戰爭為戰勝。以義成就為義網。以語成就,以說無過失戒等法為法網。因分別最勝性成為梵的道果涅槃為梵網。因以分別見為門顯示空性而顯發正見為見網。因是制伏外道說的方便為無上戰勝,如是此中應當知配合。 149. "意適"即以喜所執心。因此說"以佛"等。如不適意因不作自利而成為他意敵意,如說"敵對敵"偈,不如是適意。但這些因作自利而成為自意,所以說"意適即自意"。或者"意適"即具足意,即以此說法意思圓滿的意思。"隨喜"即渴愛義,所以說"渴愛也來"。因為詞根多義,"隨喜"即趣近親近義,所以說"趣近也來"。如是"隨喜"即領受義,所以說"領受也來"。以"隨喜"此詞所說義以"隨隨喜"此詞顯示,所以隨喜語此處為隨隨喜語義,所以說"隨隨喜也來"。以"何者彼諸比丘"等

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

Aparesupīti ettha pisaddena pāramiparicayampi saṅgaṇhāti. Vuttañhi buddhavaṃse –

『『Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

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

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

我來 譯這段巴利文： 因在彼彼處轉起欲說詢問的解答方式而轉起,此經成為解說。但因為雖以問答方式轉起的有偈經稱為應頌,而無偈是支分,所以無偈為解說,因此說"因無偈故說此為解說"。 "在其他"中以也字攝取波羅蜜修習。因為在《佛種姓》中說： "觀察此等諸法, 自性味相; 以法威力大地, 一萬震動。" "以精進力"即以大出離舍轉輪王吉祥為因的精進威力,趣菩提座時如"雖然皮筋骨,愿留存"等所說具足四支精進威力。"被希有力觸"即被引起驚歎作用威力所觸。洗糞掃衣時有人說"以福德威",被希有力觸似乎合理,因在《毗山多羅本生》中以圓滿波羅蜜福德威多次震動故說"非時震動"。依給予善哉而震動如在轉法輪時;

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

Pakaraṇanayavaṇṇanā

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

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

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

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

我來翻譯這段巴利文： 在結集時等也應當知依給予善哉而震動。這是此中註釋隱義解釋。 論法道解釋 這是以論法道對聖典的義解釋 - 而此義解釋因為在確定說法的等起、目的、容器和總義時容易且易懂,所以我們首先將確定經說的等起等。此中首先說等起為"說讚歎誹謗"。而且於誹謗讚歎不生嗔喜等,及見彼過患是等起。如是于誹謗讚歎行道次第,以小等方式多種讚歎境戒,于常等見處及更上一切知智無障礙行,如來不攝入任何處的不瞭解是等起。 應當以說的相反了知目的。因為令生不嗔喜等為始促成此說。如是破除虛偽諂媚等種種邪命,解脫六十二見網,以見為主顯示緣起,以六觸處說四諦業處,完全窮盡一切見,及顯示自己無取般涅槃是諸目的。 因讚歎誹謗有順逆心,從事虛偽等種種邪命,沉沒在常等見泥,因於戒蘊等不圓滿而未覺悟功德殊勝智的所化是此法說的容器。 但總義以說不應作嗔等而依誓願令入沙門想,修習忍柔和,修習梵住,信慧相應,念正知住立,成就思擇修習力,斷遍起隨眠,行兩利,不染世法而顯示。如是以說離殺生等而顯示戒清凈,以此具足慚愧,具足慈悲,斷違犯,暫斷,斷惡行染,成就三離,生可愛可意可重可敬,生起利養恭敬名聲,成為止觀住立,使不善根變薄,種植善根,遠離兩害,于眾無畏,住不放逸,他難破壞,具足無追悔等而顯示。

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

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

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

我來 譯這段巴利文： 以"甚深"等語顯示甚深法,不可得立足,經無數劫難得顯現,即使以細智也不能現見通達,以稱為法類推的推理智也難通達,一切疲勞已息,顯示寂靜法,善終,不厭足性,得主要性,如實智行境,細微自性,及顯示大慧。以顯示見的語詞略說常斷見,所以顯示退落超越,說示方便結縛,述說邪執著,顯示邪道行,施設顛倒執取,遍取執著,確立前際后際隨見,分別有無有見,渴愛無明轉起,說示有邊無邊見,趣入兩邊,及顯示分別漏暴軛染著繫縛結使取著特相。如是以"諸受集"等語顯示通達四聖諦的了悟證悟,鎮伏斷及斷盡,離渴愛無明,攝取正法住因,得教證,行兩利,攝取三慧,修習念正知,信慧相應,從事正精進止,及成就止觀。 "不知不見"顯示無明成就,"渴愛者的憂悸動搖"顯示渴愛成就,以此二者顯示成就蓋及二結,未斷無始輪迴轉,牽引前際結合后際,依過去現在時分別因,以無明渴愛不能超越義顯示互相資助,及顯示說示慧解脫心解脫的對治。"此亦以觸為緣"以說施設常等依緣而轉,否定諸法常性,確立無常性,勝義否定作者等,顯示如是法性等,顯示空性,及顯示具足決定緣相。 以"有愛已斷"等顯示世尊斷德成就,明解脫,自在,成就三學,分別二涅槃界,圓滿四住立,及不攝入有生等。但以整個經句顯示世尊于可意不可意的如是性,令他人住立其中,顯示善法的根本二法,教示三學,成就自苦等四種人,分別黑黑異熟等四業,顯示四無量境,如實了知集等五法,顯示六和敬法,令住立十依護法,如是等應當確定。

Soḷasahāravaṇṇanā

Desanāhāravaṇṇanā

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

Vicayahāravaṇṇanā

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

我來翻譯這段巴利文： 十六理趣解釋 說理趣解釋 此中"我、世間"等見為住立,以受觸處等為門而取的五取蘊中除渴愛外的五取蘊是苦諦。渴愛是集諦。它在聖典中以憂悸攝取說"渴愛者",以"緣受有渴愛"自相攝取集,以攝取有結而已攝取。這是經的方法。但以阿毗達磨方法以嗔喜等語,以精勤等詞,以心惱害語,以一切見顯示詞,以善不善攝取,以有攝取,以憂等攝取,以彼彼集攝取,即略說以顯示一切世間善不善法的詞所攝取的業煩惱是集諦。二者不轉起是滅諦。應當知它在聖典中以諸受滅出離義,以各自寂滅語,以無取解脫語而攝取。了知滅的行道是道諦。也應當知它以彼彼諸受集等如實受說示,以六觸處集等如實了知義,以斷有結義而攝取。此中以集為味著,以苦為過患,以道滅為出離,如是依四諦,在聖典中自相已來的味著過患出離,及依它們應當知此中味著等。所化無邊等生起等如所說分別的目的即是果。不應作嗔等,嗔等果不成為他相續,于誹謗讚歎如自性承認解釋,如是是彼彼目的證得因的方便。應當知以否定作嗔等說示為法王的命令,這是說理趣。 考察理趣解釋 雖無分別但依言說,依隨語而說"我",因無決定而作或的攝取,因具德,因向前而稱呼"諸比丘"。因異性,因相違性而說"他",因與讚歎相對,因不可讚嘆而說"誹謗"。因了知,因廣說而說"說",因攝持性,因對非法而說"法",因見戒和合性,因作煩惱集聚而說"僧"。因已說反顯,因說示語而說"此中",因面前性,因多性而說"你們"。因害心,因撞擊所緣而說"嗔",因所緣收縮轉起,因不滿性而說"不悅",因思維所緣,因依止而說"心",因不成就義,因再再不成就義而說"不滿意",因不應作因,因住于師教者不能作而說"不應作"。應當以此方式對一切詞作決定。如是依逐詞考察為考察理趣,因畏太廣,智者能隨註釋及其隱義釋而顯明此義,所以我們不廣說。

Yuttihāravaṇṇanā

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

我來翻譯這段巴利文： 理趣理趣解釋 完全不作嗔等導向如是性是合理的,因為在可意不可意中有平等轉起。在哪個相續生起嗔等,以它為因的障礙只導向障礙彼者的成就是合理的。為什麼?因為不移轉到其他相續。制伏心而生起的嗔等導向不能觀察善說等是合理的,因為有如盲暗的嗔貪。離殺生等惡戒導向一切眾生歡喜稱讚是合理的。因為由戒成就而有大名聲升起。以具甚深等特殊功德讚歎如來雖是部分也導向攝取整個一切知功德是合理的,因為不共於他。由彼類不如理作意所熏習的思維導向執著常論等是合理的,因為未拔除分別網。由不了知諸受過患而增長對受的渴愛是合理的,因為有味著觀。又有受者貪時,彼處動搖我我所執和常等執是合理的,因為有現前的因。因為緣渴愛有取,對施設常等論者,或感受適合它的受者,觸是因是合理的,因為無境根識和合則彼不存在。不斷六觸處為因的輪轉是合理的,因為彼處未斷無明渴愛。了知六觸處集等超越一切見趣想而住是合理的,因為有通達四諦。以此六十二見一切見趣成為內網是合理的,因為無作論等和自在論等攝入其中。如是已解釋。如來身有愛已斷是合理的,因為世尊以誓願成就而心住立於四念處如實修習七覺支。身壞不見般涅槃是合理的,因為得無餘涅槃時無任何色等余。這是理趣理趣。

Padaṭṭhānahāravaṇṇanā

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

我來翻譯這段巴利文： 足處理趣解釋 不可稱讚而稱讚、不適當成就、語不可信等過失的足處。可稱讚而稱讚、適當成就、語可信等功德的足處。如是嗔等是地獄等苦的足處。不作嗔等是天界成就等一切成就的足處。離殺生等是聖戒蘊的足處。聖戒蘊是聖定蘊的足處。聖定蘊是聖慧蘊的足處。世尊具甚深等特殊的通達行相智是說法智的足處。說法智是所化出離一切輪迴苦的足處。一切見是見取,它隨宜是九種有的足處。有是生的足處,生是老死和憂等的足處。如實受諸受集等是通達證悟四聖諦。此中通達是證悟的足處,證悟是四種沙門果的足處。"不知不見"是無明攝取,此中無明是諸行的足處,乃至受是渴愛的足處應當引導。"渴愛者的憂悸動搖"此中渴愛是取的足處。"此亦以觸為緣"此中施設常等是他人邪執著的足處,邪執著是背離聞正法親近善士如理作意法隨法行和聞非法等的足處。在"無觸"等中觸是受的足處,六觸處是觸和一切輪迴苦的足處,如實了知六觸處集等是厭離的足處,厭離是離貪的足處,乃至無取般涅槃應當引導。世尊斷有結是一切知的足處。如是是無取般涅槃的足處,這是足處理趣。

Lakkhaṇahāravaṇṇanā

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

Catubyūhahāravaṇṇanā

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

我來翻譯這段巴利文： 特相理趣解釋 以攝取嗔等攝取忿、恨、覆、惱、嫉、慳、執、誹謗等,因攝入瞋恚心生起故為一特相。以攝取喜等攝取貪、不正貪、慢、過慢、醉、放逸等,因攝入貪心生起故為同特相。如是以攝取嗔攝取其餘繫縛蓋,因身繫縛蓋特相故為一特相。以攝取喜攝取觸等,因行蘊特相故為一特相。以攝取戒攝取增上心增上慧學,因學特相故為一特相。但此中應當見只是根律儀等戒。以攝取見攝取其餘取,因取特相故為一特相。在"諸受"中以攝取受攝取其餘取蘊,因蘊特相故為一特相。如是因受攝入法處法界,攝取一切可觀察處界,因處特相、界特相故為一特相。在"不知不見"中以攝取無明攝取因漏暴軛蓋等,因無明為因等特相故為一特相,如是在"渴愛者的憂悸動搖"中也以攝取渴愛。在"此亦以觸為緣"中以攝取觸攝取想行識,因為顛倒因性和蘊特相故為一特相。以攝取六觸處攝取蘊根界等,因為觸生起因性和觀察自性故為一特相。以攝取有結攝取無明等染污法,因為輪迴因性故為一特相,這是特相理趣。 四分理趣解釋 為誹謗讚歎所正動心、不離邪命、執著常等邪見、因不住立戒等法蘊而背離正等覺功德味受的所化是此說的緣起。他們如何脫離所說過失而依正行成為兩利,這是此中世尊的意趣。詞etymology是語法。它以"如是"等緣起詞,"我"等聖典詞,因依註釋易了知,因畏太廣我們不廣說。依詞詞義說示經說會合有六種會合。此中詞與其他詞結合是詞會合。如是詞義與其他詞義結合是詞義會合。多隨順會通經與彼彼隨順會通結合,單隨順會通的前後結合是說示會合,它在註釋中分別為問隨順會通、意樂隨順會通、如是隨順會通三種,而這三種會合在註釋中已考察。經會合我們先前已依說示方式顯示。一說與其他說相應是說會合,它應當如是了知 - "諸比丘,對我...乃至...不應作心不滿意"此說與"諸比丘,即使盜賊用兩端鋸鋸割支節,在彼中若有人令心惱害,他不是依此行我的教"此說相應。"你們自己因此有障礙"與"摩納婆,眾生是業的所有者...乃至...將為繼承者"

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

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

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

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

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

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

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

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

我來 譯這段巴利文： 10.216)此說相應。"你們...乃至...應當了知"與"嗔者...乃至...人忍受"此說相應。 "諸比丘,他人對我稱讚...乃至...不應作心踴躍"與"諸比丘,諸法也應當舍,何況非法。諸比丘,我將為你們說筏喻法,為度脫,不為執取"此說相應。"此中若你們...乃至...踴躍,你們自己因此有障礙"與"貪者...乃至...人忍受","為欲所盲為網所覆,為渴愛覆蓋所覆"此等說相應。 "少分...乃至...戒少分"與"成就初禪而住。婆羅門,此祭祀比前諸祭祀較少營作、較少加行而有大果大功德"等說相應,因說初禪比戒有大果大功德而顯示戒比禪為少。 "離殺生"等與"沙門喬答摩持戒...乃至...具足善戒"等諸說相應。 "諸甚深法"等與"我已證得此甚深法"等聖典相應。因為由證悟具甚深等特殊的法而了知智的甚深等性。 "諸比丘,有一些沙門婆羅門"等與"諸比丘,有一些沙門婆羅門是前際分別論者...乃至...宣說,我與世間是常,唯此真實,余皆虛妄,如是一類宣說。無常,常與無常,非常亦非無常,有邊,無邊,有邊與無邊,非有邊亦非無邊的我與世間,唯此真實,余皆虛妄,如是一類宣說"等諸說相應。 "諸比丘,有一些沙門婆羅門是后際分別論者"等與"諸比丘,有一些沙門婆羅門是后際分別論者...乃至...宣說,我死後有想而安穩。如是一類宣說無想,非想非非想而死後安穩。如是一類宣說施設有情的斷滅壞沒無有,或一類宣說現法涅槃"等諸說相應。"諸受...乃至...如來"與"此是有為粗,有諸行滅,有此,如是知已見出離的如來超越它"等諸說相應。 "此亦是彼等...乃至...只是動搖"此與"彼等尊者離欲、離喜好、離傳聞、離相尋思、離見忍許,將有各自清凈光潔的智,此事無有是處。諸比丘,若無各自清凈光潔的智,彼等沙門婆羅門彼處只凈化智分,此亦顯示彼等沙門婆羅門的取著"等;

3.29) desanāhi saṃsandati.

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

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

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

我來翻譯這段巴利文： 3.29)諸說相應。 "此亦以觸為緣"此與"緣眼色生眼識,三和合觸,緣觸有受,緣受有愛,緣愛有取"及"賢友,此等法以欲為根,以作意為生起,以觸為和合,以受為歸趣"等諸說相應。 "諸比丘,比丘對六觸處"等與"阿難,比丘既不視受為我,不視想為我,不視行為我,不視識為我,如是不見者不執取世間任何物,不執取則不憂悸,不憂悸則各自般涅槃"等諸說相應。 "彼等一切被攝入此六十二事中於內網"等與"諸比丘,凡任何...乃至...宣說,彼等一切宣說此五身或其中之一"等諸說相應。

3.26) desanāhi saṃsandati. 『『Kāyassa bhedā…pe… devamanussā』』ti –

『『Accī yathā vātavegena khittā, (upasivāti bhagavā)

Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto,

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

Ādikāhi desanāhi saṃsandatīti ayaṃ cātubyūho hāro.

Āvattahāravaṇṇanā

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

我來翻譯這段巴利文： 3.26)諸說相應。"身壞...乃至...天人"與- "如火焰為風力所吹,(世尊對優波濕婆說) 消失而不可計數; 如是牟尼解脫名身, 消失而不可計數"等; 諸說相應,這是四分理趣。 轉回理趣解釋 以說不應作嗔等而行忍溫和。此中以忍攝取信慧忍受他害苦,以溫和攝取戒。以攝取信等而轉回信根等一切菩提分法。以攝取戒而轉回無悔等一切戒功德法。以說離殺生等而住不放逸,由此轉回整個教法梵行。以攝取具甚深等特殊法而稱揚大菩提。因為無礙智是漏盡智的足處,漏盡智是無礙智的足處即大菩提,由此轉回十力等一切佛功德。以攝取常等見而攝取愛無明,由它們轉回無始輪迴。以如實受諸受集等而世尊三遍知清凈,由此經由慧波羅蜜轉回一切波羅蜜。以"不知不見"攝取無明而攝取不如理作意,由此轉回以不如理作意為根的諸法。以"渴愛者的憂悸動搖"攝取渴愛而轉回九種以渴愛為根的諸法,"此亦以觸為緣"等顯示施設常等依緣而轉起,由此轉回無常等三相。以如實了知六觸處而說明解脫成就,由此轉回七清凈。以"如來身有愛已斷"而斷愛,由此轉回世尊斷一切染污,這是轉回理趣。

Vibhattihāravaṇṇanā

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

我來 譯這段巴利文： 分別理趣解釋 嗔喜等是不善法,它們以不如理作意等為足處。而由彼等法令嗔喜等不作不生起,它們是無瞋等善法,以如理作意等為足處。在它們中嗔等只是欲界,無瞋等是四地。如是離殺生等是善或無記,它們以慚愧等法為足處。此中善或是欲界,或是出世間,無記只是出世間。所說"諸比丘,有其他甚深法"之法或是善,或是無記,此中善以出起道觀為足處。無記以道法、觀、轉向為足處。在它們中善是出世間,無記或是欲界,或是出世間,一切見只是不善只是欲界,它們一般以邪執著于不如理作意為足處。特別由於不分離相續聚,錯取一性之理與憶念過去生的尋思俱起是常見的足處。由於不取因果關係的結合,錯取異性之理與彼類專注俱起是斷見的足處。如是其餘諸見也應隨宜說。在"諸受"中受或是善,或是無記,或是欲界,或是色界,或是無色界,觸是它們的足處。如實受諸受集等是道智,無取解脫是果,它們的法等分別應依"有其他甚深法"中所說方式引導。在"不知不見"等中無明渴愛是不善欲界,在它們中無明以漏或不如理作意為足處。渴愛以見可結系法之味為足處。在"此亦以觸為緣"中觸的法等分別應如受了知。依此方式應隨宜引導觸處等的法等分別,這是分別理趣。

Parivattahāravaṇṇanā

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

Vevacanahāravaṇṇanā

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

我來幫您翻譯這兩段巴利文: 轉變分別解釋 不生嗔恨等過失，修習忍辱與柔和，以觀察修行力成就，能帶來雙方利益的修行。若讓嗔恨等生起，會導致容顏醜陋、睡眠不安、財富損失、惡名遠播、他人難以親近，並帶來地獄等處的巨大痛苦。遠離殺生等惡行，能帶來無悔等善果。殺生等惡行則帶來追悔等惡果。具有甚深等殊勝的智慧，能根據所化眾生的根機，帶來明通等功德殊勝，因為能如實了知一切所知。而不具有甚深等殊勝的智慧，因為對所知有障礙，不能帶來上述的功德殊勝。一切見解若適合常見、斷見，都是兩個極端，因為不能出離，所以不能超越有身見的此岸。但正見因為能出離，具足資糧，成為中道，超越有身見的此岸而到達彼岸。如實了知諸受的生起等，能帶來無取著解脫，因為是道。不通達諸受的生起等，能導致輪迴牢獄，因為是諸行的緣。覆蓋受的自性的癡，會帶來對受的歡喜。如實了知則能帶來厭離和離染。邪執隨著不如理作意的貪愛，會擴充套件各種見網。如所說的貪愛斷盡即初道，能收斂見網。觸是常見等施設的緣，因為無觸則無彼。由於觸處等結縛的不滅，觸等不滅，輪迴苦就不會止息。如實遍知觸處等，能超越一切見解。不遍知觸處等，不能超越見叢。斷盡有結，導致未來不再受生。有結未斷，未來的相續輪迴就會繼續。這就是轉變分。 同義詞分別解釋 "我的、我的、我的"是同義詞。"諸比丘、沙門、苦行者"是同義詞。"他人、其他人、對立者"是同義詞。"惡名、不譽、誹謗"是同義詞。"會說、會講、會作"是同義詞。"法、律、師教"是同義詞。"僧伽、團體、群眾"是同義詞。"於此、于彼、于彼等"是同義詞。"你們、汝等、尊者們"是同義詞。"嗔恨、瞋、害意"是同義詞。"不悅、憂、心苦"是同義詞。"心不滿、心變壞、意瞋"是同義詞。"不應作、不應生、不應起"是同義詞。如是依此方式，應說一切詞的同義詞。這就是同義詞分。

Paññattihāravaṇṇanā

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

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

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

Otaraṇahāravaṇṇanā

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

我來幫您翻譯這兩段巴利文: 施設分別解釋 嗔恨按事物分為十種或十九種而施設。不悅按近行分為六種而施設。喜樂等按九種而施設。喜一般按小喜等五種而施設。悅按近行分六種而施設。戒按止持作持等多種而施設。具有甚深等殊勝的智慧按心生起分四種，或十二種，按境界差別分多種而施設。見按常見等六十二種差別，及其所含分類分多種而施設。受按六種、一百零八種及多種而施設。其生起按五種而施設，滅亡亦然。味按二種而施設。過患按三種而施設。出離按一種及四種而施設......無取著解脫按二種而施設。 "不知不見"所說的無明按境界差別分四種及八種而施設。以"愛著"等所說的愛按六種、一百零八種及多種而施設。觸按所依分六種而施設。取按四種而施設。有按二種及多種而施設。生按異名分六種而施設。如是，老按七種而施設。死按八種及九種而施設。憂按五種而施設。悲按六種而施設。苦按四種而施設，憂亦然。惱按四種而施設。"集起"是生起施設，"如實了知"是苦遍知施設、集斷施設、滅證施設、道修施設。 "網內所繫"等是一切見的攝集施設。"已斷有結"等是二種般涅槃施設。如是，嗔恨等不善善等諸法按生起施設等，如是"嗔恨"是瞋恚的異名施設，"不悅"是憂的異名施設等方式，應分別施設的差別。這就是施設分。 悟入分別解釋 以嗔恨攝屬行蘊，以不滿亦然。以不悅攝屬受蘊，這是從蘊門的悟入。如是，以嗔恨等攝取法處、法界、苦諦或集諦，這是從處門、界門和諦門的悟入。如是，嗔恨等俱生的無明是俱生因、互為因、所依、相應、有、不離緣，非俱生則是無間、等無間、無間依、無、離、習行緣，無間則唯是強依緣。對於愛、取等，觸等，應說其俱生與非俱生的緣性。此中有些是增上緣，有些是業緣，有些是食緣，有些是根緣，有些是禪緣，有些是道緣，應知此差別。這是從緣起門的悟入。喜樂等也應以此方式闡明從蘊等門的悟入。

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

Sodhanahāravaṇṇanā

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

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

Adhiṭṭhānahāravaṇṇanā

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

Tathā 『『sīla』』nti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ 『『pāṇātipātā paṭivirato』』tiādi.

『『Aññeva dhammā』』tiādi sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ 『『tayidaṃ bhikkhave tathāgato pajānātī』』tiādi.

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

Parikkhārahāravaṇṇanā

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

我來 幫您翻譯這段巴利文： 如是，戒是離殺生等的思心所，以及無瞋等心所法，殺生等即是思，它們及其助緣法如慚等都攝屬行蘊法處等，應如前方式闡明從蘊等門的悟入。此法則適用於智、見、受、無明、愛等的攝取。在出離、無取著解脫的攝取中，也應闡明從無為界的界門悟入。如是，"諸受......無取著解脫"這句話顯示了世尊的戒等五法蘊，以及念處等菩提分法，應知也是從此門的悟入。"此亦緣于觸"顯示見的施設依賴緣的活動，是從無常門的悟入，如是從此法性是從緣起門的悟入，從無常是苦無我故是從無愿門和空門的悟入。其餘句中也是此理。這就是悟入分。 清凈分別解釋 "對我......會說"是發起。"對法......對僧......會說"是語句清凈，非發起清凈。"於此你們......不應作"是語句清凈也是發起清凈。第二方式等中也是此理。如是"此確實是小事"等是發起。"什麼"等是問。"斷除殺生"等是語句清凈，非發起清凈，也非問清凈。"這就是"等是問清凈也是語句清凈和發起清凈。 如是"諸比丘，有"等是發起。"什麼是它們"等是問。"諸比丘，有"等是發起。"什麼"等是發起問。"如定"等是語句清凈，非發起清凈也非問清凈。"這些就是它們"等是語句清凈也是問清凈和發起清凈。應以此方式了知一切處的發起等。這就是清凈分。 住立分別解釋 "誹謗"是一般的住立，不分別它的特殊說明是"對我或對法或對僧"。白品中也是此理。 如是"戒"是一般的住立，不分別它的特殊說明是"離殺生"等。 "別是諸法"等是一般的住立，不分別它的特殊說明是"諸比丘，如來了知此"等。 如是"前際分別者"等是一般的住立，不分別它的特殊說明是"常見論者"等。以此方式應在一切處抉擇一般與特殊。這就是住立分。 資具分別解釋 嗔恨等的"對我作不利"等十九嗔恨事是因。喜樂等的對境愛著是因。戒的慚愧、少欲等是因。以"甚深"等所說法的一切波羅蜜是因，特別是智慧波羅蜜。諸見的親近惡人、聽聞邪法、以邪執不如理作意是一般因，特別是常見等的憶念過去生等是因。諸受的無明、愛、業和觸是因。無取著解脫的聖道是因。施設的不如理作意是因。愛的于結系法隨觀味著是因。觸的六處，六處的名色是因。斷有結的清凈修習是因。這就是資具分。

Samāropanahāravaṇṇanā

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

Soḷasahāravaṇṇanā niṭṭhitā.

Pañcavidhanayavaṇṇanā

Nandiyāvaṭṭanayavaṇṇanā

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

我來幫您翻譯這段巴利文： 攝歸分別解釋 以說明嗔恨等不應作，顯示成就忍辱。以"此確實是小事"等顯示成就柔和，以"諸比丘，有"等顯示成就智慧，以"不執著者即自知寂滅"、"如實知諸受......無取著解脫"等顯示與定成就俱的明解脫自在成就。其中忍辱成就因觀察力成就而是柔和成就的近因。柔和成就實即是戒，如是說明離殺生等是爲了顯示戒的異門分別。其中戒是定的近因，定是慧的近因。在這些中，以戒成就斷除超越和惡行染污，以定成就斷除纏縛、鎮伏和愛染污，以慧成就斷除見染污、斷除和隨眠。如是以戒等三法蘊圓滿止觀修習，成就三種斷除。這就是攝歸分。 十六分別解釋完畢。 五種理趣分別解釋 歡喜轉理趣分別解釋 以說明不作嗔恨等，顯示愛無明的收斂。因為若有對我我所事物的愛著和癡，則以"對我作不利"等而生嗔恨。如是以"離殺生"等諸語，以"自知寂滅、無取著解脫、如實了知六觸處"等諸語，顯示愛無明的究竟斷除。而以前際分別者等句和"不知不見"等句所顯示的愛無明的自性，色法和無色法是住立。止和觀依次是對治。心解脫和慧解脫是果。其中愛或愛無明是集諦，以它們為住立的色無色法是苦諦，它們的不轉起是滅諦，了知滅的止觀是道諦，如是應知四諦的配合。此中以愛的攝取，應引申一切不善品，即通過誑、諂、慢、過慢、放逸、惡欲、惡友、無慚、無愧等。如是以無明的攝取，應引申不善品，即通過顛倒作意、忿、恨、覆、惱、嫉、慳、執著、難教導性、有見、無有見等。以相反方式，應通過無誑、無諂等、無顛倒作意等，如是通過止分的信根等，觀分的無常想等，引申善品。這是歡喜轉理趣的境界。

Tipukkhalanayavaṇṇanā

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

Sīhavikkīḷitanayavavaṇṇanā

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

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

我來幫您翻譯這段巴利文： 三輪理趣分別解釋 以說明不作嗔恨等，成就無瞋，如是以說明離殺生、惡口。以說明不作喜樂等，成就無貪，如是以說明離非梵行。而以說明離不與取等，成就二者。以"諸比丘，如來了知此"等，成就無癡。如是由三不善根的攝取，從其對治及說明不作嗔恨等，就成就三善根。其中由三不善根，應擴充套件一切不善品，即通過三種惡行、染污、垢、毒、不善想、尋、非法等。如是由三善根，應顯示一切善品，即通過三種善行、清凈、等、善想、尋、慧、正法、定、解脫門、解脫等。在此也應了知四諦的配合。如何？貪或一切善不善根是集諦，由它們所生、作為它們的住立和所緣的取蘊是苦諦等方式，應了知四諦的配合。這是三輪理趣的境界。 獅子游戲理趣分別解釋 以說明不作嗔恨、喜樂等，成就念。因為依念觀察有罪無罪及其中的過患功德，舍離有罪而受持無罪而行。如是以說明離邪命，成就精進。因為由精進去除欲尋、恚尋、害尋，活命清凈戒也是由精進而成就。以說明離殺生等，成就念。因為依念觀察有罪無罪及其中的過患功德，舍離有罪而受持無罪而行。如是說它"以面對境相為現起"。以"諸比丘，如來了知此"等，成就定慧。因為由慧如實覺悟，由定者如實了知。如是以"常、恒"等，在無常中顛倒見為"常"，以"死後無病、我一向樂、得現法涅槃"等，在非樂中顛倒見為"樂"，以"具足五欲功德"等，在不凈中顛倒見為"凈"，以一切顯示見的句，在無我中顛倒見為"我"，如是此中成就四種顛倒，從它們的對治就成就四念住。其中應以四根說明四種補特伽羅。 如何？愛行者有二種：柔根和利根，見行者也是如此。其中第一種人由於顛倒見不凈為"凈"，依念力如實觀察身的自性而進入正性決定。第二種人由於顛倒見非樂為"樂"，以"不容忍已生起的欲尋"等

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

Disālocanaaṅkusanayadvayavaṇṇanā

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

Pañcavidhanayavaṇṇanā niṭṭhitā.

Sāsanapaṭṭhānavaṇṇanā

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

Pakaraṇanayavaṇṇanā niṭṭhitā.

Brahmajālasuttavaṇṇanā niṭṭhitā.

1. Sāmaññaphalasuttavaṇṇanā

Rājāmaccakathāvaṇṇanā

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

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

我來幫您翻譯這段巴利文： 以所說的精進防護的精進力破除那顛倒。第三種人以不如實執著無常為"常"，由定力而得定故如實通達諸行的剎那性。第四種人由於接觸等法聚在相續、聚集、作用、所緣的密集性和種種性中，在無我中錯執為"我"，以四邊空性作意破壞那錯執。此中以四顛倒，應引申一切不善品，即通過四漏、暴流、軛、身繫、不正行、愛生、取、七識住、不遍知等。如是以四念住，應引申一切清凈品，即通過四種禪、住、住立、樂分法、無量、正勤、神足等。這是獅子游戲理趣的境界。在此也應了知四諦的配合，即以凈想、樂想或四顛倒為集諦，以它們的住立所緣的五取蘊為苦諦等。 觀方和鉤勾理趣二種分別解釋 如是由三種義理趣的成就，言說理趣二種也就成就。即是說，觀察作為義理趣方位的諸法是觀方，引導它們是鉤勾，這就是安立五種理趣。 五種理趣分別解釋完畢。 教法建立分別解釋 此經在十六種經教建立中屬染污習氣有學分，或屬染污通達有學分。在二十八種經教建立中，應知是世間出世間、七法住立、智所知見修、自說他說、應答不應答、善不善、聽許禁止。 論門理趣分別解釋完畢。 梵網經註釋完畢。 2.沙門果經註釋 王臣談話分別解釋 150."王舍城"中，因具備難攻、國土、處所、殊勝等，主要為諸王所取，故稱王舍，如說"從曼陀都......稱為"。其中說大典尊是因為由大士大典尊所取，就是為熱努等諸王所取。有些人說大典尊是一位大威力的古王。"所取"是指作為王都而取。在形態上，因國王建造一切房舍故為王舍，因為為鷲峰等諸山環繞故如為山王環繞的房舍而為王舍，因具足宮殿故為王之舍而為王舍，因設定守護故為來犯敵王的舍即房舍而為王舍，因為諸王見而善建立故為他們的舍即房舍而為王舍，因園林勝妙等而輝耀，因居住安樂等而為眾生以我所而取、執取故為王舍，在如是形態中那處所作為殊勝處所為殊勝有情受用，故說"而此"等。"它們的"是諸夜叉的。"居住林"是作為飲酒地的近林。 "無別地"是如"住于防護別解脫律儀"、"具足初禪而住"、"以慈俱心遍滿一方而住"、"由不作意一切相而具足無相心定而住"等。

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

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

Aḍḍhateḷasahīti aḍḍhena terasahi aḍḍhaterasahi bhikkhusatehi. Tāni pana paññāsāya ūnāni terasabhikkhusatāni hontīti āha 『『aḍḍhasatenā』』tiādi.

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

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

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

我來 助您翻譯這段巴利文： 如"住于"等，是不依其他詞的接近而成就的特殊涉及。因為是身體行為運作方式，所以路是威儀路。因為沒有站立等的動作停止等狀態，不能運作任何身體行為。由此而住、活動，且是住處，故為住。引生天性的住為天住，即廣大禪。但在導論中說"四無色定是不動住"。那是就如慈禪等為梵住一樣，指其修習的殊勝性而說。但在諸註釋書中，因為共同引生天性，它們也稱為"天住"。因為以攝益等方式運作而成為梵即最勝的住，故為梵住，即慈禪等。因為不與他共，故為聖者的住為聖住，即四種果定。"顯示具足"是顯示具足狀態。顯示威儀路相應，因為沒有顯示其他住相應的特殊說明，且顯示威儀路相應的義已成就。此中"住"的vi-字表示分離義，"hari"是帶領，即是運作的意思。其中誰以何分離，如何對誰運作？爲了解答內含的質問而說"因為他"等。 爲了顯示行乞村而說"在王舍城"，爲了顯示適合佛陀居住處而說"芒果林"，故說"這是它的"等。"這"即這"在王舍城"的處格詞是表示近處義，如"牛在恒河邊吃草"、"伽伽族在井邊"。"王子所養"即王子養，即是王子醫，如醫即藥。"多病"是指風膽等的過剩。"使瀉"是使離於病的激動。 "一千二百五十"是以半加十三即十二個半的百比丘。那就是比十三百少五十的比丘，故說"以半百"等。 "照耀"是輝映，即是光彩的意思。"使喜"是使歡樂。"王"是指父親頻婆娑羅王。因為教導、傷害的意思，故為敵。 "重"是指重大或他人不能做的。"金刀"是指金製的刀。因為鐵製的不適合靠近王的身體而說。或"金刀"是指金裝飾的刀，"割開手臂"是指通過割破血管而割開手臂，用水混合后給飲，因為純血對孕婦難消化。"擔負"是指作為擔負者，即負責團體的，意為馱者。"我負擔擔子"是指我生起團體的擔子即團體的約束。"過去"等是律藏本文。 "小刀"是指刀，即所謂"鋒利刀"也

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

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

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

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

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

我來幫您翻譯這段巴利文： 稱為。"日之日"即是日中的日，意為中午時分。 "舔她的身體而活命"，自行死亡是不適當的。因為聖弟子不會自害。"以道果樂"即以能帶來道果樂的、具有入流道果樂的經行而活命。"塔院"即是以香花等供養的塔院處所。"爲了坐"即爲了比丘僧團坐。"在四大王天......生為夜叉"因為過去常生於彼處，由於長期熟悉的愛著力量。 "震動"因為對兒子的愛情強烈，且俱生喜的激動有廣大性，由那生起的色法遍滿全身而攪動。故說"觸及骨髓而住立"。"父德"即父親對自己的愛德。"使釋放"此中"如是"字表示方式，以此指涉已說的"派遣殺手等方式"的方式。"詳細說法理趣"即僅是關於阿阇世王獲得凈信等應詳細說的說法的理趣。為何此中不說詳細理趣的說法？故說"因為已來故不說一切"。 "拘薩羅王"即大拘薩羅王。"智者別名"即智者的異名。"知道"即了知。"智者"即以智為工具而運作。 "此中"即在這一天。"以不食"中的"或"字表示不確定，以此攝取某些意的惡行、惡戒等。如是，牧牛者布薩說為依貪俱心的力量，尼乾布薩依妄語等。如說"他以貪俱心度過那一天"、"如是在應當勸導真實時，卻在勸導妄語";

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

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

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

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

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

我來 助您翻譯這段巴利文： "此中"即在布薩聲。"義闡釋"即應說義的闡釋。 難道不是聲音只針對義理而確立,所以一個聲音不能表示多個義理嗎?這是真實的,當要求聲音特殊時。但是依據那些義理作為布薩聲所說的共性而說的這種考察,稱為布薩聲的義闡釋。在下文"如是我聞"等中出現的義闡釋也是這個理趣。雖然布薩聲也涉及誦波羅提木叉等的領域,確實只是共性形態,因為不說特殊聲,但應知捨棄如是共性而說此義。由於具足戒清凈而和合而住、實行,故為布薩,即誦波羅提木叉。由於受持或決意而近住聖住等義,故為布薩,即戒。由於不食等而近住、隨住,故為布薩。近住即受持。因為屬於布薩族,對屬於九大象部的象王不考慮某些行為,依慣用而為共稱,故說"在'布薩龍王'等中為施設"。在日中布薩聲的運用在註釋書中已說。在"清凈者恒為胡佛"中,"清凈者"即因為完全無煩惱垢而清凈。"ve"僅是不變詞。或"ve"即明顯的意思。"恒為胡佛"即永遠都是胡佛星宿。因為有這樣的見解:在胡佛月的月滿日沐浴者能洗去一年的罪惡,爲了將此分別,世尊說此。"清凈者恒布薩"即如所說清凈的清凈者,即使不受持布薩支和禁戒,也常是布薩,即是布薩住的意思。因為圓滿十五個日期而為十五。 因為有多或殊勝的睡蓮,故為睡蓮,在那睡蓮。因為是四個月的圓滿,故為四月。那在聖典中說為四月,故說"但此中說為四月"。因為當時迦底迦月圓滿而為月圓滿。因為雨季時節圓滿而為時節圓滿。因為迦底迦月所標示的年圓滿而為年圓滿。"月"說為月亮,因為以它的執行來度量日子。此中"圓"即因為這夜所有光芒圓滿而圓。因為那時月亮完全圓滿而可見。此中"今日布薩十五"等詞依日而說,"睡蓮"等依夜而說。 "為王臣圍繞"即為來自王族的大臣圍繞。或為隨從諸王和大臣圍繞。"四種染污"即云、霧、煙塵、羅睺,為這四種染污。在註釋書中作了確定。 "喜語"即喜生起的語言。因為不顧及聽者而僅依殊勝的喜的力量從音聲上自然從口中發出的語言,此中意為"優陀那"。故說"喜語是心不能抑制"等。

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

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

我來幫您翻譯這段巴利文： "離去過失"即月光，將ta音變成na音，如"勝煩惱故為勝者"。應知anīya-音表示作者義，故說"使意喜悅"為"悅意"，如"出離之法"。由月光使夜美好，故說"離所說過失"等。其中雲等為所說過失，由離彼故有其可見性，由此及時節具足應知其端嚴性。"應成為相"即對這夜適合的日、月、時節、年，如是適合成為日月時節年的標識，即可標識的意思。 因為說"我們親近他時心得凈信"，故此中"沙門或婆羅門"意指究竟沙門和究竟婆羅門，不是僅僅出家的沙門，也不是僅僅種姓的婆羅門，故說"因息滅惡故為沙門，因摒除惡故為婆羅門"。應說複數而說單數，或應說單數而說複數是語法變化。但在註釋書中只顯示以單數的變化。對自己和尊重處即使是一個也用複數是慣用的。"以一切"即以"悅意啊"等一切言詞。"光明相業"即作為光明的相業，即明顯的作相的意思。"提婆達多"中的"和"字表示類比，以此引入此義:如阿阇世王以殺自己的父親、聖弟子、師父的侍者而成大罪，如是以支援對世尊作大不利的提婆達多而(成大罪)。"以他的背陰"即以那耆婆迦的背靠，即以他為首而依靠他的意思。"為斷絕散亂"即為斷絕將生起的自己言論的散亂，意為使不生起。故說"因為在那"等。

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

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

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

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

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

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

156.Palibuddhanakilesoti saṃsāre palibuddhanakicco rāgādikileso khettavatthuputtadārādivisayo.

Komārabhaccajīvakakathāvaṇṇanā

我來幫您翻譯這段巴利文： 151."他"等是古註釋書中來的理趣。在後面關於末伽梨的詞源解釋中也是這個理趣。"走近"即已靠近。"他取那出家"即把那裸形作為出家而取。 "稱為出家眾的僧伽"即僅僅以出家眾的意思為僧伽，不是依出離見和清凈戒的共性而結合的意思。"他有"即這自稱為師的有隨從。"那就是"即僅僅稱為出家眾。但有些人說"依出家眾為有僧伽，依在家眾為有眾"，那只是他們的見解，因為在世間僧伽聲只用于眾中。"依教導行為"即依教導裸行等行為。"著名"即以有僧伽等而出名。說"少欲"后，為顯示其中所得的少欲性而說"因少欲連衣服也不穿"。因為在那裡不能得到像在教法中那樣以隱藏功德為相的少欲性。"名聲"即稱譽聲。因為認為"以此渡生死暴流"而稱為見，故說"造見即造論"。"被認為善"即被認為"善"，不是被善人認為，故說"這是善"等。"知夜"即從出家開始知道已過去的許多夜："這些禁戒的受持我修習這麼長時間"。那些夜對他成為長時，故說他是久出家。其中以取久出家顯示有智有戒，以取知夜顯示對此完全了知。"長期"即長時。但多長呢？故說"二三王朝"，即二三個王的統治次第的意思。說"年長"后，所取的年齡是指最後年齡，故說"已達晚年"。"兩者"即"年長，已達年齡"兩句。 指過去與父親一起去師前聽聞教法而說"欲聽禪定神通等"。"以見"不僅是見，而是見后與他交談，然後聽了無作論而不歡喜。"功德說"即不實功德說。故說"更加不歡喜"。如果不歡喜，為什麼保持沉默？故說"雖然不歡喜"等。 152."牛舍"即如是名的村。有人說是雨季牛站立的舍。 153."更低劣"即更卑下。"織物"即在織機上織出。以"冷時冷"等六方面顯示那低劣的更低劣性。 154."排便后"中的"也"字總括這義:也是吃食后、被任何不凈所涂等。"做沙塔"即依儀軌以沙做塔。 156."障礙煩惱"即在輪迴中的障礙作用的貪等煩惱,涉及田地、兒女等。 王子醫耆婆迦談話分別解釋

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

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

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

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

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

我來 助您翻譯這段巴利文： 因為不如期望而進行,故說"真是不利於我"。耆婆迦的沉默如同壓制我的意願,因此應當通過詢問他使其說話來滿足我的意願,為顯示這是此中王的意向而說"大象"等。"為何沉默"即因何緣故沉默,是什麼原因,你為此而沉默。故說"因何緣故沉默"。 雖然如來的一切修行都是不共他人且稀有罕見的,但是入胎、誕生、出家、正覺、轉法輪、雙神變、下天等在天界世間特別顯著,任何人都不能否認,所以這裡只舉出這些。"如此狀態顯示"即顯示如此這般狀態已生起。"對格"即在"高舉"中的"abhi"字頭顯示如此狀態,與此相應,"那位世尊"這是主格意義的對格,故說"意思是'那位世尊的'"。"具足善德"即結合善德,依止於彼、以彼為境的意思。在"最勝"中也是這個理趣。因應稱譽故為譽,因應信故為聲,故說"名聲即是譽"。讚歎方式運作的聲為讚頌聲。因為緣于不共他人的功德而運作,超過、勝過天人世間而升起。 "那位世尊"即那位圓滿三十波羅蜜、破盡一切煩惱、證得無上正等正覺、天中之天、帝釋中之帝釋、梵天中之梵天、世間導師,以具足福德等因緣而在天人世間到處流佈"世尊"名聲者,即是世尊。"世尊"這是稱述師尊的名字。故長老法將說:"'世尊'這不是母親所作的名字"等。但後面的"世尊"是稱述功德。 如修習業處者在"阿羅漢"等九處各自加上"如是"字而憶念佛德,宣說佛德者也應如是,為顯示此而說"如是阿羅漢,如是正等正覺者...如是世尊"。這裡"如是"字如"這是虛妄,這是不實"等中表示近於現見義,而"也"字表示總括義,以此顯示那些功德的眾多。顯示智者宣說那些功德時,應使心現前而宣說,故說"意思是'以此此因緣'"。如是觀察而稱述時,對所稱述的世尊生起極其凈信。"遠離"即極遠離。"敵"即煩惱敵。"輻條"即輪迴輪的輻條。"已破"即已破壞。"資具等"即衣等資具和特殊供養。"從那裡"即從清凈道。如從清凈道,也應從其註釋中取其詳細。 因為耆婆迦多次在師前聞佛德而住,且因證見真諦而於師教斷疑得無畏,故說"但耆婆迦"等。"五種頌"即依小等五種。因為已作修習所以遍滿無間。因為業的障礙,他的德身為王所傷害。

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

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

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

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

Sāmaññaphalapucchāvaṇṇanā

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

我來幫您翻譯這段巴利文： 158. 說"最上"后，不僅最勝性才是此中的原因，而且低聲性也是原因，為顯示此而說"馬車、車乘"等。在象乘中只取無雜器具的，只佈置母象。爲了消除王的疑慮，以親近隨從的方式使女人們坐在那裡。為顯示王難以為他人接近，使她們裝扮成男人，手持武器。"通報"即告知。"那"即去或不去。 159. "大"是作具格的主格，故說"以大"。"大"是大的，依性別變化而說，意思是以大。故說"以王的威力"。說"兩大王國的統治光榮"即指掌管央伽、摩揭陀兩國。"佩劍"即以掛在肩上的方式繫著劍。因種姓、財產、權力等而大的身份者為大臣，即有大威力的王臣。"如持咒術的年輕人"即如持咒術的童子。"國子"即豪族之子。"象群"即像的集群。"互相碰觸"即以不間斷行進而互相連線。 心的驚怖因自己怕的意思為怖，如所懼怕。智在應怖的事物顯現為可怖時，因判定"這應怖"為怖。因此說："怖畏現起智是否怖畏？不怖畏。因為它只是如此判定：過去行已滅，現在行正滅，未來行將滅。"由此而怖為怖。以此從惡怖畏為怖。"可怖"即怖畏的樣子。"怖"即智怖。"厭離"即具慚智。"恐懼"即完全的驚惶。依應怖的意思為怖，以可畏性為怖，故為怖畏，即應怖之事。故說"來"。 "讚歎怖者"即智者讚歎因惡而怖、畏懼的怖者。"不讚嘆勇者"即在作惡中不讚嘆勇敢、無恥的人。故說"因怖善人不造惡"。此中"因怖"即因畏惡，意為因慚愧。"身震動"即因怖而身體震顫。"某些"即住北寺者。"在王舍城"等是顯示他們的意趣。雖然同齡者稱為"朋友"，這是慣用，但任何友伴都是朋友，所以朋友語即友伴語。"不欺騙"即不違背。"會毀滅"即會因心苦而損壞。 沙門果問分別解釋 160. "世尊的威力"即佛陀的威力。遍滿王的身體，如孫陀羅婆羅門去世尊處時在林中所遇。"某些"即住北寺者。

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

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

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

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

我來幫您翻譯這段巴利文： "由彼,于彼"是處格意義的具格,故說"世尊在何處,即去彼處"。為顯示當時在那比丘僧團中寂默的完全遍滿性而說"寂默寂默",故說"從任何...即意思是"。應知因手的不正直而不自製、不正知的行為為手掉舉。"或"字表示未說的選擇,以此應見顯示其他不自製性。其中眼不自製最先且難防護,為顯示無彼而說"以一切裝飾莊嚴"等。由身語的寂靜而得,其他的也由推理而得,故說"以及意的"。"寂靜"即自製,意為具足威儀。"五轉"即五人轉。"以五種行相"即如"在可意不可意中平等"等所來,以及以五種聖神通成就的五種行相。"平等相"即平等性。 "我無解答問題的負擔"是顯示師尊在一切處無礙智行。"隨你所欲"他們不這樣說,那麼如何說呢?故說"聞已當知",因為住于區域性智。但諸佛宣稱一切智,是為關聯。"夜叉、人王、天、沙門、婆羅門、遊行者"這是顯示依某些人而來的"賢友隨欲問"等經文。"賢友隨欲問"這是對阿羅婆迦夜叉的允許,其餘是對人王等的。"意欲"即以意欲。"請問,任何意欲"即請問婆婆利的疑問。意思是:請問你們所有人任何以意或其他方式所欲的一切疑問。 "善相"即善性質。"法"即傳統法。"長者"即由戒等而達智,意為尊者。"這負擔"即這斷除疑惑的負擔,意為已來的負擔必須承擔。"自知"即不由他教而自己知。 "須質羅多"即如是名的婆羅門。"確實"即確定。"如善巧者"即如一切法善巧者、一切知者所知所說,我將如是說。"王若作否"即派你來此詢問的那個王,對你所問的或作或不作,我都將告訴、宣說、開示給你。

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

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

我來幫您翻譯這段巴利文： 因技能意義和應學習性，技能本身即是技能處，因為是生計的因緣。"即是什麼"是不變詞，其意思是"那些是什麼"。說"眾多技能處"后，在上面指出依各種技能謀生的人，是爲了以人為主的說法避免冗長。否則，先顯示如所意圖的技能處，再顯示依各種技能謀生者時會成為冗長。故說"象師"等。 乘象和使乘象為象師。以某些方法使人適合乘象，教導像這些方法的所有這些人都包括在內。故說"一切"等。其中"象教師"即是教導象和象師者。"象醫"即像的醫生。"象足護者"即像的足部保護者。以"等"字攝取給象飼草等者。"馬師""車師"在此也是這個理趨。專事車乘為車師。"車護"即車軸的保護者。執持弓、使執持弓為持弓者，射手和弓術的教導者。故說"弓教師、射手"。以旗幟、旗旛在戰鬥中前進為旗手，故說"在戰鬥中執持勝利旗前進者"。以陣形編排使處於各處的軍士移動、升起為動者。如鷹等對肉團，以暴烈大勇士性對敵軍群斷斷續續給予、跳跳前進為施團者。第二選擇中應知意思是:在人群中跳躍前進似施團故為施團者。"高高"即以力量、速度、勇猛等極為高昇，意為高。"衝入"即以自己勇猛無阻礙地進入敵軍的意思。以力量、速度、力氣、勇猛等具足如大龍故為大龍。"純勇士"即獨勇士，以自己勇士性而獨自作戰者。"有甲者"即有鎧甲者。"箭護甲"即以皮革縫製的盾牌，或皮革制的盾。"家生戰士"即生於家中的戰士。

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

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

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

164.Paṇḍitapatirūpakānanti āmaṃ viya pakkānaṃ paṇḍitābhāsānaṃ.

Pūraṇakassapavādavaṇṇanā

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

我來幫您翻譯這段巴利文： 廚房稱為āḷāra,專事於此為廚師,即炊事者。"制餅者"即製作餅食者,以各種方式製作餅食而銷售為生者。以剪髮修指甲等方式為人們安排裝飾方法的為理髮師。"沐浴師"即以粉末塗料等除去污垢、使膚色美好的方法使人沐浴的為沐浴師。以計數等方法進行的計算書因中間無缺而稱為無缺,依此計算為生的為無缺課誦者。以手表示意思為手勢,此中"手"字應見於其部分的手指,"不吃時不把整個手放入口中"等如是,因此以手指屈伸等計數為手勢計數。"畫師等"中,以"等"字應見包括車輪師、寫手、竹篾工等。"于現法"即於此生。"現見"即不是來世的,應自見、應自證、親自現證,意為現法的。"安樂"即得樂。"上"即天界,因為它在人界之上。因業已作而生起,其果如其火焰,那在上天界,故說"其頂在上為向上"。"應得天界"即應得作為自己果報的天界,意為應生於彼處。"樂報"即相反於不可意報。"最上"即極為最高殊勝。"施"即由此增長,即舍施的福,故說"佈施"。 以道的共性為息滅惡的沙門性。因為這位王思考出家人、奴僕、農夫等從世間得到禮敬等是現見的沙門果,而尋思"是否有沙門或婆羅門知道這樣的意義",詢問富蘭那等后對他們的言論不滿意,也問世尊此義,所以說"問關於上面所說的奴僕農夫的譬喻"。 "黑分"即在所問義中可得的具邪見的染污分。"白分"即與此相反的上經所說的清凈分。"沙門騷動"即沙門的激動,各種沙門論的互相矛盾。"沙門諍論"即以那矛盾而說"如是說的那些沙門婆羅門有這過失,如是說的有這過失",如是誹謗各種論說。意思是以自己說法的善巧為王作負擔。 164."似智者"即如生而熟的智者假相。 富蘭那迦葉論分別解釋 165."一日"即一天。此中"此"字僅是虛詞,意思只是一天時。"應憶念"即適合憶念。

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

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

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

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

Makkhaligosālavādavaṇṇanā

1. "親手作"即親自以手作。舍、地等也在此以親手作攝取。"手等"即手、足、耳、鼻等。煮、燒、壓迫,故說"以杖壓迫者"。在《疏鈔》中解釋為"或恐嚇者",但在此把恐嚇、辱罵都以杖攝取而只說"以杖壓迫者"。"自作憂"即自作他人憂因,或引生憂。"由他們"即由自己的話語追隨者。"自己也動搖"即以加害他人的行為自己也動搖。"使殺"一詞可用於純能作和使動二義,故說"殺者和使殺者"。"以作因"即以使作。 房屋的墻內外相連而立為房間。不遺留任何為無餘奪取、掠奪。專事一家為掠奪一家者。遍一切處殺害路人為埋伏。惡不作是因先前未防護而不能生起,所以無惡。若如此,眾生如何從事惡呢?故說"但眾生有'我們作惡'這樣的想法"。他如是想:對這些眾生來說,殺害等行為不觸及自我,因為它常住而無變異,而身體是無知覺的如木塊,即使損壞它也沒有任何惡。"以利刃輪"即以鋒利刃製成的輪。 恒河南岸是不適宜之處,北岸是適宜之處,以此意趣說"南方"等,故說"南岸的人們粗暴"等。"大祭"即如大勝祭那樣的大祭。"或以布薩業"即以布薩業。因為調御一詞在此是指根的防護和布薩戒。有些人則說"以布薩業"是調御根的限定,所以說意思是"以作為布薩業的根調御"。"以戒防護"即以身語的防護。"以說真實"即以真實語,單獨說此是因在世間被認為是重大福。如在惡法中虛妄語為重,如是在善法中真實語。所以世尊說"超越一法"等。"生起"即稱為"作者"的相續中以果生起的緣的狀態而生起。"一切"即以"作者"等所說的一切方式。只否定作業,而不解答國王所問的現見沙門果,此是意趣。此確定是爲了遮止否定報。因為誰否定業,他就等於否定報。所以將說"否定業者"等。 因不被敵王征服而特別勝利為勝地,即命令施行處。說"不應居住於我的勝地"是加害出家者的驅逐,所以說"應呵斥即應加害"。領會是對他所說義的"如是此"的觀察省察,固持是以使其持久的方式以心保持。否定這兩者說"不領會不固持"。所以說"不以精要取"等。 末伽梨瞿舍羅論分別解釋

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

我來幫您翻譯這段巴利文： 168. "兩者"即因緣否定之語。"染污緣"即污染、染垢的原因。"清凈緣"即從染污清凈、清白的原因。"自作"即由各各有情自己應作的業、自己應完成的努力。"他作"即由他力成就的努力。故說"由於"等。"大士"即最後有的大菩薩，獨覺菩薩的攝取也應在此了知。"人間幸福"即在人間的福樂性。"如是"即以所說方式。以否定業論、作論而(否定)"諸比丘,有黑業黑報"等。

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

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

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

我來幫您翻譯這段巴利文： 4.232) 法輪運轉時名為給予打擊。"無人努力"即由於如上所說無自作他作,所以意思是眾生沒有任何各自的人努力。故說"由於"等。"無力"即眾生沒有任何能帶來現法、來世、涅槃成就的力。故說"在此"等。這只是舉例,他也否定染污的力。如果精進等是人努力的同義詞,為何另外取用?故說"此非以精進"等。但從語義來說,以在各各行為中增盛義為力。以帶來英雄勇猛義為精進。那同一個因堅固,以及應由擔負人的責任而發起,所以為人力。以超越一處處的踏進發起為人精進,應如是了知。 由執著於色等而執著故為有情。由呼吸故以入息出息而轉起為生類。他依一根等分別而說它們,故說"一根"等。由在卵殼等處生故稱為"生類",故說"卵生...他說"。由活命故如維持命根,由增長故為命。故說"稻麥"等。無他們在染污清凈中的自在故為無自在。無他們的力與精進故為無力無精進。"確定"即如不斷的線、不破的寶珠般以趣、生、束縛、解脫而確定運轉。"在彼彼去"即六種生類在彼彼趣中趣入以聚合而會合。"只是自性"即如刺的銳利性、木蘋果的圓形性、禽獸的雜色性,如是一切世間離因緣而如此如此轉變只是自性,只是非造作。故說"因為"等。六種生類后詳說。說"感受樂與苦"時暗示他完全不知不苦不樂地,故說"顯示無其他不苦不樂地"。 "主要生類"即在人、畜生等中剎帝利、婆羅門等、獅子、虎等主要生類。"六十百"即六千。"五業百"之義顯示為"五百業"。以"如是理趨"指示"僅以推理顯示無義的見"此義。此中以"僅以推理"顯示因為推理者由推度無拘束而認為任何自己推度的為有實質,如此固執而取推理見解,所以智者不應在他們的見處作考察。"有些人"即住北寺者。他們說"五業即眼耳鼻舌身這五根施設為'五業'"。"業"即見解,因粗顯故圓滿業為見解。意業因不粗顯故半業為見解,此是關聯。"六十二行道"應說"dvāsaṭṭhi paṭipadā",由於不知自性語言而說"dvaṭṭhipaṭipadā"。"於一劫"即於一大劫,于其中也是指稱為住壞的一阿僧祇劫。

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

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

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

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

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

Ajitakesakambalavādavaṇṇanā

我來幫您翻譯這段巴利文： 殺羊者為屠羊者。如是應知養豬者等。"獵人"即其他任何漁夫獵人等。他說由於他們專事惡業故為"黑生類"。"比丘"即佛教中的比丘。他說"以諸貪慾食用"的意趣是"把刺放入四資具而食用"。若問為何?因為他邪執"他們受用最勝妙的資具",所以即使食用如法獲得的資具,由於相反阿耆婆迦的教義,也說名為把刺放入資具而食用,其他人如是說。有些出家人特別從事自我折磨。如是他們似乎行於刺上,所以說為"行刺者"。以站立而食、不洗浴等禁戒結合而更白。"無衣者弟子"說的是阿耆婆迦弟子。他們依阿耆婆迦見解心清凈故比尼干陀更白。因為難陀等達到如是阿耆婆迦行的最高而住。所以比尼干陀和阿耆婆迦弟子更白為最上白生類,這是他的見解。 "人地"是以主要人而說。他們也認為女人有這些地位。"比丘與乞者"等是他們的經典。其中"乞者"即行乞者,或行他們的行道者。"勝者"即以老衰而根性衰退者,或以自己的行道戰勝對方而住者。他如是成為那樣也不對任何人說法。故說"不說任何"。也說即使受到嘴唇、臉等傷害也以忍耐而不說任何。"無得"即以"他不從瓶口受取"等方式所說的無得因結合而無得,由此而為飢餓衰弱所逼而常臥,說為"沙門乞地"。 "活命行處百"即為眾生活命的生計行處百。以家畜攝取山羊類,以鹿攝取紅鹿、野牛等一切鹿類。"眾多天"即依四大王天等、梵眾天等,依他們的中間差別而眾多天。其中四大王天的某些差別應依大會經說明。"人也無量"即依洲、地、族姓、生計等分別而人也無量差別。惡鬼即惡鬼。他們和其他餓鬼等巨大。六牙池、曼陀基尼以俱伐利耶、目真鄰陀名說。 "轉團"即線團。智者...不上升,為何?因為眾生輪迴時間的確定性。以戒等使未成熟的輪迴因成熟,名為以速得清凈。觸及成熟的業而使其到達成熟性,名為作終盡。 "線團"即線團。以"只有解開而走"的譬喻顯示眾生的輪迴依次第必盡,不會增長,因為有限定形態。 阿耆多翳舍翅婆羅論分別解釋

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

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

Kammaṃpaṭibāhati akiriyavādibhāvato. Vipākaṃ paṭibāhati sabbena sabbaṃ āyatiṃ upapattiyā paṭikkhipanato. Ubhayaṃ paṭibāhati sabbaso hetupaṭibāhaneneva phalassapi paṭikkhittattā. Ubhayanti hi kammaṃ vipākañcāti ubhayaṃ. So hi 『『ahetū appaccayā sattā saṃkilissanti, visujjhanti cā』』ti (dī. ni. 1.168; ma. ni. 2.100, 227; saṃ. ni.

我來 助您翻譯這段巴利文： 171. "佈施"以應施物為首而說佈施,故說"說佈施無果",但如何否定已施與的飯食等物?這同樣理趨也適用於"祭祀、供養"。"大祭"即一切共有的大布施。"客供養"即以客的身份應作的供養。"果"即功德果和流出果。"異熟"即同類果。"此世對住後世者無"即對住後世者由業應得的此世不存在。"此世者後世也無"即對住此世者由業應得的後世不存在。其中說明原因:"一切在彼彼處斷滅"。這些有情在任何任何有、生等處而住,都在彼彼處斷滅,以無生滅的方式滅亡。"以無果"即以對母親父親正行邪行的果無有而說"無母,無父",不是否定母父,也不是否定現在對他們所作的恭敬不恭敬,因為他們是世間明顯的。為顯示這些有情的生起如水泡一樣只是生起而已,不是死後而來,故說"無化生有情",故說"說無死後而生的有情"。名為沙門如實知而不對任何人說任何,應當自製,否則便成為猜測而已。他人能對他人作什麼呢?如是由於在彼彼處斷滅,對自己的成就也無任何依止,故說"凡是知曉這..."等。 結合於四大種為四大種性。如陶器由泥土所生為泥土所成,如是此由四大種所生,故說"四大種所成"。"內地界"即有情相續中的地界。"外地界"即外在的大地。"趣向"即從外地身而來成為其一部分的地,來到獲得內在性而以有情的狀態住立,現在如甕等中的地趨向那同一外地身,完全與它無差別而成為一體。於水等也是此理趨,此中如雲從大海所取的水以雨水的狀態再入大海,如從日光所取名為因陀羅火的火再入日光,如從大風聚所出的大風再入那同一風聚,這是見論者的意趣。說以意為第六的諸根躍入虛空是因為無他們的境。因為攝取具境者也必定攝取境。"善惡分"即功德過失的部分。"足跡"意指身體,因以身體踏著彼彼行為。"愚者"即迷惑者,為愚人。由彼等愚者、愚人。"有後世"之見解者為有論者,他們的論為有論,那有論。 否定業因為是無作論者。否定異熟因為完全否定未來的生起。否定兩者因為完全否定因即已否定果。"兩者"即業與異熟為兩者。因為他說"無因無緣有情染污,清凈"等。

3.212) vadanto kammassa viya vipākassāpi saṃkilesavisuddhīnaṃ paccayattābhāvavacanato tadubhayaṃ paṭibāhati nāma. Vipāko paṭibāhito hoti asati kamme vipākābhāvato. Kammaṃ paṭibāhitaṃ hoti asati vipāke kammassa niratthakabhāvāpattito. Atthatoti sarūpena. Ubhayappaṭibāhakāti visuṃ visuṃ taṃtaṃdiṭṭhidīpakabhāvena pāḷiyaṃ āgatāpi paccekaṃ tividhadiṭṭhikā eva ubhayapaṭibāhakattā. Ubhayappaṭibāhakāti hi hetuvacanaṃ. 『『Ahetukavādā cevā』』tiādi paṭiññāvacanaṃ. Yo hi vipākapaṭibāhanena natthikadiṭṭhiko ucchedavādī, so atthato kammapaṭibāhanena akiriyadiṭṭhiko, ubhayapaṭibāhanena ahetukadiṭṭhiko ca hoti. Sesadvayepi eseva nayo.

Sajjhāyantīti taṃ diṭṭhidīpakaṃ ganthaṃ uggahetvā paṭhanti. Vīmaṃsantīti tassa atthaṃ vicārenti. 『『Tesa』』ntiādi vīmaṃsanākāradassanaṃ. Tasmiṃ ārammaṇeti yathāparikappitakammaphalābhāvādike 『『karoto na karīyati pāpa』』nti ādinayappavattāya laddhiyā ārammaṇe. Micchāsati santiṭṭhatīti 『『karoto na karīyati pāpa』』ntiādivasena anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena evametanti nijjhānakkhamabhāvūpagamanena nijjhānakkhantiyā tathāgahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samādiyamānā micchāvāyāmūpatthambhitā ataṃsabhāvaṃ 『『taṃsabhāva』』nti gaṇhantī micchāsatīti laddhanāmā taṃladdhisahagatā taṇhā santiṭṭhati. Cittaṃ ekaggaṃ hotīti yathāsakaṃ vitakkādipaccayalābhena tasmiṃ ārammaṇe avaṭṭhitatāya anekaggataṃ pahāya ekaggaṃ appitaṃ viya hoti. Cittasīsena micchāsamādhi eva vutto. Sopi hi paccayavisesehi laddhabhāvanābalo īdise ṭhāne samādhānapatirūpakiccakaroyeva, vāḷavijjhanādīsu viyāti daṭṭhabbaṃ. Javanāni javantīti anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sabbapacchime javanavāre satta javanāni javanti. Paṭhame javane satekicchā honti. Tathā dutiyādīsūti dhammasabhāvadassanamattametaṃ, na pana tasmiṃ khaṇe tesaṃ tikicchā kenaci sakkā kātuṃ.

Tatthāti tesu tīsu micchādassanesu. Koci ekaṃ dassanaṃ okkamatīti yassa ekasmiṃyeva abhiniveso āsevanā ca pavattā, so ekameva dassanaṃ okkamati. Yassa pana dvīsu tīsupi vā abhiniveso āsevanā ca pavattā, so dve tīṇipi okkamati, etena yā pubbe ubhayapaṭibāhakatāmukhena dīpitā atthasiddhā sabbadiṭṭhikatā, sā pubbabhāgiyā. Yā pana micchattaniyāmokkantibhūtā, sā yathāsakaṃ paccayasamudāgamasiddhito bhinnārammaṇānaṃ viya visesādhigamānaṃ ekajjhaṃ anuppattiyā asaṅkiṇṇā evāti dasseti. 『『Ekasmiṃ okkantepī』』tiādinā tissannampi diṭṭhīnaṃ samānabalataṃ samānaphalatañca dasseti. Tasmā tissopi cetā ekassa uppannā abbokiṇṇā eva, ekāya vipāke dinne itarā anubalappadāyikāyo honti. 『『Vaṭṭakhāṇu nāmesā』』ti idaṃ vacanaṃ neyyatthaṃ, na nītatthaṃ. Tathā hi papañcasūdaniyaṃ 『『kiṃ panesa ekasmiṃyeva attabhāve niyato hoti, udāhu aññasmiṃ pīti? Ekasmiṃyeva niyato, āsevanavasena pana bhavantarepi taṃ taṃ diṭṭhiṃ roceti yevā』』ti (ma. ni. aṭṭha.

我來幫您翻譯這段巴利文： 3.212) 說無染污清凈的因,否定業如同否定異熟,所以名為否定兩者。異熟被否定是因為無業則無異熟。業被否定是因為無異熟則業成為無義。"義"即自性。"否定兩者者"即雖在經中分別作為顯示各各見解而來,但各自是三種見的持有者,因為否定兩者。因為"否定兩者者"是因說。"無因論者等"是宣稱說。因為誰以否定異熟而成為虛無見的斷見論者,他實際上以否定業而成為無作見者,以否定兩者而成為無因見者。其餘兩者也是此理趨。 "誦習"即領受顯示那見解的書而誦讀。"思察"即考察它的意義。"他們"等是顯示思察的形態。"于彼所緣"即如所設想的業果無有等,"作者不作惡"等方式運轉的見解的所緣。"邪念住立"即對"作者不作惡"等方式由傳聞所得的義,以那形態的遍思維而如有詞義般自體現前於心,由長時熟習而"如是此"以適合於思擇性的趨入而以思擇忍如是把握,再再如是實行、多作時,由邪思維所受持、邪精進所支援,把握非彼性為"彼性",名為邪念的彼見解俱行的愛住立。"心一境"即由各自尋等緣的獲得而住立於彼所緣,舍離不一境性而如安止般成為一境。以心為首而說邪定。因為它也由緣的特殊而得修習力時,在這樣的處所作相似三摩地的作用,如在獨木舟穿孔等應當了知。"速行轉起"即在多次以彼形態於前分速行輪中轉起后,于最後速行輪中七速行轉起。在第一速行可醫治。如是在第二等,這只是顯示法的自性,並非在那剎那他們的醫治是任何人能作的。 "此中"即于彼三邪見中。"某人入一見"即誰對一見有執著、修習轉起,他入一見。但誰對二或三有執著、修習轉起,他入二或三,以此顯示先前由否定兩者門而顯示的義成就的一切見性是前分的。但是屬於邪性決定入的,由各自緣和合的成就,如不同所緣的殊勝證得不能同時生起般而不混雜。以"入一時"等顯示三見的同等力、同等果。所以這三者生起於一人也不混雜,一個給予異熟時其他作助力給予者。"這名為輪迴樁"此語是應解釋義,不是已解釋義。如是在《疏鈔》中"但他是在一生中決定,還是在其他生中也是?在一生中決定,但由修習力在其他生中也喜好彼彼見"。

3.129) vuttaṃ. Akusalañhi nāmetaṃ abalaṃ dubbalaṃ, na kusalaṃ viya sabalaṃ mahābalaṃ. Tasmā 『『ekasmiṃyeva attabhāve niyato』』ti vuttaṃ. Aññathā sammattaniyāmo viya micchattaniyāmopi accantiko siyā, na ca accantiko. Yadi evaṃ vaṭṭakhāṇujotanā kathanti āha 『『āsevanavasena panā』』tiādi. Tasmā yathā 『『sakiṃ nimuggopi nimuggo eva bālo』』ti vuttaṃ, evaṃ vaṭṭakhāṇujotanā. Yādise hi paccaye paṭicca ayaṃ taṃ taṃ dassanaṃ okkanto puna kadāci tappaṭipakkhe paccaye paṭicca tato sīsukkhipanamassa na hotīti na vattabbaṃ, tasmā 『『yebhuyyena hi evarūpassa bhavato vuṭṭhānaṃ nāma natthī』』ti vuttaṃ.

Tasmāti yasmā evaṃ saṃsārakhāṇubhāvassapi paccayo apaṇṇakajāto, tasmā. Bhūtikāmoti diṭṭhadhammikasamparāyikaparamatthānaṃ vasena attano guṇehi vaḍḍhikāmo.

Pakudhakaccāyanavādavaṇṇanā

174.Akatāti samena visamena vā kenaci hetunā na katā na vihitā. Katavidho karaṇavidhi natthi etesanti akatavidhānā. Padadvayenāpi loke kenaci hetupaccayena nesaṃ anibbattanabhāvaṃ dasseti. Iddhiyāpi na nimmitāti kassaci iddhimato cetovasippattassa devassa , issarādino vā iddhiyāpi na nimmitā. Animmāpitā kassaci animmāpitā. Vuttatthamevāti brahmajālavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.30) vuttatthameva. Vañjhāti vañjhapasuvañjhatālādayo viya aphalā, kassaci ajanakāti attho, etena pathavikāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Rūpasaddādayo hi pathavikāyādīhi appaṭibaddhavuttikāti tassa laddhi. Pabbatakūṭaṃ viya ṭhitāti kūṭaṭṭhā, yathā pabbatakūṭaṃ kenaci anibbattitaṃ, kassaci ca anibbattakaṃ, evamete pīti adhippāyo. Yamidaṃ 『『bījato aṅkurādi jāyatī』』ti vuccati, taṃ vijjamānameva tato nikkhamati, na avijjamānaṃ, aññathā aññatopi aññassa upaladdhi siyāti adhippāyo. Ṭhitattāti nibbikārābhāvena ṭhitattā. Na calantīti vikāraṃ nāpajjanti. Vikārābhāvato hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā. Aniñjanañca attano pakatiyā avaṭṭhānameva. Tenāha 『『na vipariṇamantī』』ti. Avipariṇāmadhammattā eva hi te aññamaññaṃ na byābādhenti. Sati hi vikāraṃ āpādetabbatāya byābādhakatāpi siyā, tathā anuggahetabbatāya anuggāhakatāti tadabhāvaṃ dassetuṃ pāḷiyaṃ nālantiādi vuttaṃ. Pathavī eva kāyekadesattā pathavikāyo. Jīvasattamānaṃ kāyānaṃ niccatāya nibbikārabhāvato na hantabbatā, na ghātetabbatā cāti neva koci hantā vā ghātetā vā, tenevāha 『『sattannaṃ tveva kāyāna』』ntiādi. Yadi koci hantā natthi, kathaṃ satthappahāroti āha 『『yathā muggarāsi ādīsū』』tiādi. Kevalaṃ saññāmattameva hoti. Hananaghātanādi pana paramatthato nattheva kāyānaṃ avikopanīyabhāvatoti adhippāyo.

Nigaṇṭhanāṭaputtavādavaṇṇanā

我來幫您翻譯這段巴利文： 3.129) 所說。因為這名為不善的是無力的、弱力的,不像善的具力、大力。所以說"僅在一生中決定"。否則如正性決定,邪性決定也應該是究竟的,但不是究竟的。若如此,輪迴樁的顯示如何?故說"但由修習力"等。所以如說"愚者一次沉沒即是沉沒",如是輪迴樁的顯示。因為依止如是緣而他入彼彼見,不應說他再次依止與彼相反的緣時不從中抬頭,所以說"通常如是狀態的人確實無有出離"。 "所以"即因為如是即使輪迴樁性的緣也成為無疑,所以。"欲增長"即依現法、來世、最上義而欲以自己的功德增長。 帕庫達迦旃延論分別解釋 174. "非所作"即不是由任何平等不平等的因所作、所安立。"非所作安立"即它們無有作與安立之方式。以兩詞顯示它們在世間不由任何因緣而生。"也非以神通所化"即不是由任何得心自在的天神或自在天等的神通所化作。"非所造作"即不是任何人的所造作。"已說義"即在《梵網經注》中已說義。"不孕"即如不孕牛、不孕多羅等無果,意即不生任何,以此否定地身等是色等的生因。因為他的見解是色聲等與地身等無關聯運轉。"如山峰而住"為峰住,如山峰不是任何人所生也不生任何,這些也如是,此是意趣。所說"從種子生芽等",那是已有者從中出,不是未有者,否則應從其他也有其他的獲得,此是意趣。"住立"即以無變異而住立。"不動"即不起變異。因為由無變異故七身如柱而住立。而不動即以自己的自性而安住。故說"不變異"。因為由不變異法性故他們互不損害。因為若有當被引生變異性則應有損害性,如是若有當被攝益性則應有攝益性,為顯示彼無,經中說"不能"等。地即是身的一部分故為地身。由於命為第七的諸身常住而無變異故無可殺性、可使殺性,所以完全無有殺者或使殺者,所以說"但七身"等。若無殺者,如何有劍的打擊?故說"如在杵聚等"等。只是想而已。但殺、使殺等在究竟義上完全不存在,因為諸身不可破壞,此是意趣。 尼乾陀若提子論分別解釋

1. Cattāro yāmā bhāgā catuyāmā, catuyāmā eva cātuyāmā, bhāgattho hi idha yāma-saddo yathā 『『rattiyā paṭhamo yāmo』』ti . So panettha bhāgo saṃvaralakkhaṇoti āha 『『cātuyāmasaṃvutoti catukoṭṭhāsena saṃvarena saṃvuto』』ti. Paṭikkhittasabbasītodakoti paṭikkhittasabbasītodakaparibhogo. Sabbena pāpavāraṇena yuttoti sabbappakārena saṃvaralakkhaṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇena vidhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena mokkhappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho taṃ patvā ṭhito. Koṭippattacittoti mokkhādhigameneva uttamamariyādappattacitto. Yatattoti kāyādīsu indriyesu saṃyametabbassa abhāvato saṃyatacitto. Suppatiṭṭhitacittoti nissesato suṭṭhu patiṭṭhitacitto. Sāsanānulomaṃ nāma pāpavāraṇena yuttatā. Tenāha 『『dhutapāpo』』tiādi. Asuddhaladdhitāyāti 『『atthi jīvo, so ca siyā nicco, siyā anicco』』ti evamādiasuddhaladdhitāya . Sabbāti kammapakativibhāgādivisayā sabbā nijjhānakkhantiyo. Diṭṭhiye vāti micchādiṭṭhiyo eva jātā.

Sañcayabelaṭṭhaputtavādavaṇṇanā

179-181.Amarāvikkhepevuttanayo evāti brahmajāle amarāvikkhepavādasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 1.61-63) vuttanayo eva vikkhepabyākaraṇabhāvato, tatheva cettha vikkhepavādassa āgatattā.

Paṭhamasandiṭṭhikasāmaññaphalavaṇṇanā

我來幫您翻譯這段巴利文： 177. 四個時分為四時,四時即是四時,因為這裡時-詞是分義,如"夜晚第一時"。而此中分是律儀相,故說"四時律儀即以四分律儀而律儀"。"禁止一切冷水"即禁止一切冷水的受用。"具一切惡防護"即具足一切種類的律儀相。"除惡"即以一切燒盡相的惡防護而除去惡。"觸"即以八業的滅盡而得解脫的業盡相的一切惡防護而觸,到達而住。"達頂點心"即以證得解脫而達最高界限之心。"自製"即由於在諸根如身等中無有應被制御故自製心。"善住立心"即無餘善住立心。名為隨順教說即是具惡防護。故說"除惡"等。"不凈見"即"有命,它或是常,或是無常"等如是不凈見。"一切"即關於業自性分別等境的一切思擇忍。"或見"即成為邪見。 散阇耶毗羅梨子論分別解釋 179-181. "如在遍離說方法"即如在《梵網經》遍離論分別解釋中所說方法,因為是遍離解答性質,如是此中遍離論的來到。 現見沙門果第一分別解釋

183.Yathā te rucceyyāti idāni mayā pucchiyamāno attho yathā tava citte roceyya. Gharadāsiyā kucchismiṃ jāto antojāto. Dhanena kīto dhanakkīto. Bandhaggāhagahito karamarānīto. Sāmanti sayameva. Dāsabyanti dāsabhāvaṃ. Koci dāsopi samāno alaso kammaṃ akaronto 『『kammakāro』』ti na vuccatīti āha 『『analaso kammakaraṇasīloyevā』』ti. Paṭhamamevāti āsannataraṭṭhānūpasaṅkamanato pageva puretarameva. Pacchāti sāmikassa nipajjāya pacchā. Sayanato avuṭṭhiteti rattiyā vibhāyanavelāya seyyato avuṭṭhite. Paccūsakālato paṭṭhāyāti atītāya rattiyā paccūsakālato paṭṭhāya. Yāva sāmino rattiṃ niddokkamananti aparāya padosavelāyaṃ yāva niddokkamanaṃ. Kiṃ kāranti kiṃ karaṇīyaṃ, kiṃkārabhāvato pucchitvā kātabbaveyyāvaccanti attho.

Devo viyāti ādhipaccaparivārādisampattisamannāgato padhānadevo viya. So vatassāhanti so vata assaṃ ahaṃ. So rājā viya ahampi bhaveyyaṃ, kathaṃ puññāni kareyyaṃ, yadi puññāni uḷārāni kareyyanti yojanā. 『『So vatassa』ssa』』nti pāṭhe so rājā assa ahaṃ assaṃ vata, yadi puññāni kareyyanti yojanā. Tenāha 『『ayamevattho』』ti. Assanti uttamapurisappayoge ahaṃ-saddo appayuttopi payutto eva hoti. Yāvajīvaṃ na sakkhissāmi dātunti yāvajīvaṃ dānatthāya ussāhaṃ karontopi yaṃ rājā ekaṃ divasaṃ deti , tato satabhāgampi dātuṃ na sakkhissāmi. Tasmā pabbajissāmīti pabbajjāyaṃ ussāhaṃ katvāti yojanā.

Kāyenasaṃvutoti kāyena saṃvaritabbaṃ kāyadvārena pavattanakaṃ pāpadhammaṃ saṃvaritvā vihareyyāti ayamettha atthoti āha 『『kāyena pihito hutvā』』tiādi. Ghāsacchādanena paramatāyāti ghāsacchādanapariyesane sallekhavasena paramatāya, ukkaṭṭhabhāve saṇṭhito ghāsacchādanameva vā paramaṃ parā koṭi etassa, na tato paraṃ kiñci āmisajātaṃ pariyesati paccāsisati cāti ghāsacchādanaparamo, tabbhāvo ghāsacchādanaparamatā, tassā ghāsacchādanaparamatāya. Vivekaṭṭhakāyānanti gaṇasaṅgaṇikato pavivitte ṭhitakāyānaṃ. Nekkhammābhiratānanti jhānābhiratānaṃ. Tāya eva jhānābhiratiyā paramaṃ uttamaṃ vodānaṃ visuddhiṃ pattatāya paramavodānappattānaṃ. Kilesūpadhiabhisaṅkhārūpadhīnaṃ accantavigamena nirupadhīnaṃ. Visaṅkhāragatānanti adhigatanibbānānaṃ. Ettha ca paṭhamo viveko itarehi dvīhi vivekehi sahāpi pattabbo vināpi, tathā dutiyo. Tatiyo pana itarehi dvīhi saheva pattabbo, na vināti daṭṭhabbaṃ. Gaṇe janasamāgame sannipatanaṃ gaṇasaṅgaṇikā, taṃ pahāya eko viharati carati puggalavasena asahāyattā. Citte kilesānaṃ sannipatanaṃ cittakilesasaṅgaṇikā, taṃ pahāya eko viharati kilesavasena asahāyattā. Maggassa ekacittakkhaṇikattā, gotrabhuādīnañca ārammaṇamattattā na tesaṃ vasena sātisayā nibbutisukhasamphusanā, phalasamāpattinirodhasamāpattivasena sātisayāti āha 『『phalasamāpattiṃ vā nirodhasamāpattiṃ vā pavisitvā』』ti. Phalapariyosāno hi nirodhoti.

184.Abhiharitvāti abhimukhībhāvena netvā. 『『Ahaṃ cīvarādīhi payojanaṃ sādhessāmī』』ti vacanaseso. Sappāyanti sabbagelaññapaharaṇavasena upakārāvahaṃ. Bhāvinā anatthato paripālanavasena gopanā rakkhāgutti. Paccuppannassa nisedhavasena āvaraṇagutti.

Dutiyasandiṭṭhikasāmaññaphalavaṇṇanā

我來幫您翻譯這段巴利文： 183. "如你所喜"即現在我所問的義理如你心中所喜。"生於家婢腹中"為內生。"以財買"為財買。"繫縛抓獲而帶來"為繫縛帶來。"自"即自己。"奴隸性"即奴隸狀態。有些人雖是奴隸但懶惰不作工,不叫"作事者",故說"不懶惰而有作事習性"。"最先"即因趨近較近處故在先前。"后"即在主人臥下之後。"未起臥"即夜曉時未從床起。"從后夜時起"即從過去夜晚后夜時起。"直到主人入睡"即在後分黃昏時直到入睡。"作何事"即何所作,意即問應作何等服務。 "如天神"即如具足主權、眷屬等成就的主要天神。"我若那樣"即我若如是。"我若如那王,如何作福德,若作勝福德"為關聯。"若如那"讀法為我若如是成為那王,若作福德為關聯。故說"此即是義"。"是"即在最上人用時即使未用我-字也是已用。"盡形壽不能佈施"即盡形壽雖為佈施而努力,但王一天所施的百分之一我也不能佈施。"所以我將出家"為與出家努力為關聯。 "身律儀"即以身當律儀,律儀由身門轉起的惡法而住,此中這是義,故說"以身防護"等。"以飲食衣服為最上"即以尋求飲食衣服的減損而為最上,或住立於勝妙狀態,只以飲食衣服為最上究竟,不尋求、不期待它之外任何物品為飲食衣服最上,其性為飲食衣服最上性,以其飲食衣服最上性。"住遠離身"即住于離群眾聚集而遠離之身。"樂出離"即樂禪那。以其禪那之樂而達最上清凈故為"達最上清凈"。以煩惱依、行依的究竟離去故為"無依"。"至行滅"即證得涅槃。此中第一遠離可與其他二遠離共得或不共得,第二也是如此。但第三必須與其他二遠離共得,不能不共得,應如是了知。群眾人聚會集合為群眾聚集,舍離它而獨住獨行因就人而無伴侶。心中煩惱集合為心煩惱聚集,舍離它而獨住因就煩惱而無伴侶。因道只一心剎那,而種姓等只是所緣,不依它們而有殊勝觸證涅槃樂,由果定滅盡定而有殊勝,故說"入果定或滅盡定"。因為滅是以果為終。 184. "帶來"即帶向面前。"我將以衣等完成所需"為語詞補充。"有益"即以去除一切病態而帶來利益。"防護"即以防護未來的不利而守護防衛。"防遮"即以遮止現在而防遮。 現見沙門果第二分別解釋

186.Kasatīti kasiṃ karoti. Gahapatikoti ettha ka-saddo appatthoti āha 『『ekagehamatte jeṭṭhako』』ti, tena anekakulajeṭṭhakabhāvaṃ paṭikkhipati. Karaṃ karotīti karaṃ sampādeti. Vaḍḍhetīti uparūpari sampādanena vaḍḍheti. Evaṃ appampi pahāya pabbajituṃ dukkaranti ayamattho laṭukikopamasuttena (ma. ni. 2.151, 152) dīpetabbo. Tenāha 『『seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo, tassassa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpa』』nti vitthāro. Yadi appampi bhogaṃ pahāya pabbajituṃ dukkaraṃ, kasmā dāsavāre bhogaggahaṇaṃ na katanti āha 『『dāsavāre panā』』tiādi. Yathā ca dāsassa bhogāpi abhogā parāyattabhāvato, evaṃ ñātayo pīti dāsavāre ñātiparivaṭṭaggahaṇampi na katanti daṭṭhabbaṃ.

Paṇītatarasāmaññaphalavaṇṇanā

我來 助您翻譯這段巴利文： 186. "耕作"即作耕作。"居士"中ka-字是少義，故說"在一家中為長"，以此否定多家之長的狀態。"作業"即完成業。"增長"即以上上完成而增長。如是捨棄即使少許也難出家，此義應以《鵪鶉譬喻經》來說明。故說："優陀夷，譬如貧困、無所有、貧乏的人，他有一間破損、漏雨、烏鴉可進的不太好的房子"等詳細。若捨棄即使少許財物出家也難，為何在奴僕章不作財物攝取？故說"在奴僕章"等。如奴僕的財物也非財物因依他而住，如是親屬也是，應知在奴僕章也不作親屬眷屬的攝取。 更勝沙門果分別解釋

189.Evarūpāhīti yathāvuttadāsakassakūpamāsadisāhi upamāhi sāmaññaphalaṃ dīpetuṃ pahoti bhagavā sakalampi rattindivaṃ tato bhiyyopi anantapaṭibhānatāya vicittanayadesanabhāvato. Tathāpīti satipi desanāya uttaruttarādhikanānānayavicittabhāve.

Ekatthametaṃ padaṃ sādhusaddasseva ka-kārena vaḍḍhitvā vuttattā, teneva sādhuka-saddassa atthaṃ vadantena atthuddhāravasena sādhu-saddo udāhaṭo. Āyācaneti abhimukhayācane, abhipatthanāyanti attho . Sampaṭicchaneti paṭiggaṇhane . Sampahaṃsaneti saṃvijjamānaguṇavasena haṃsane tosane, udaggatākaraṇeti attho. Dhammarucīti puññakāmo. Paññāṇavāti paññavā. Addubbhoti adūsako, anupaghātakoti attho. Idhāpīti imasmiṃ sāmaññaphalepi. Ayaṃ sādhu-saddo. Daḷhīkammeti sakkacca kiriyāyaṃ. Āṇattiyanti āṇāpane. 『『Suṇohi sādhukaṃ manasi karohī』』ti hi vutte sādhuka-saddena savanamanasikārānaṃ sakkaccakiriyā viya tadāṇāpanampi jotitaṃ hoti, āyācanatthatā viya cassa āṇāpanatthatā veditabbā. Sundarepīti sundaratthepi. Idāni yathāvuttena sādhuka-saddassa atthattayena pakāsitaṃ visesaṃ dassetuṃ 『『daḷhīkammatthena hī』』tiādi vuttaṃ.

Manasi karohīti ettha manasikāro na ārammaṇapaṭipādanalakkhaṇo, atha kho vīthipaṭipādanajavanapaṭipādanamanasikārapubbakaṃ citte ṭhapanalakkhaṇoti dassento 『『āvajjā』』tiādimāha. Sotindriyavikkhepavāraṇaṃ savane niyojanavasena kiriyantarapaṭisedhanabhāvato, sotaṃ odahāti attho. Manindriyavikkhepavāraṇaṃ aññacintāpaṭisedhanato. Byañjanavipallāsaggāhavāraṇaṃ 『『sādhuka』』nti visesetvā vuttattā. Pacchimassa atthavipallāsaggāhavāraṇepi eseva nayo. Dhāraṇūpaparikkhādīsūti ādi-saddena tulanatīraṇādike, diṭṭhiyā suppaṭividhe ca saṅgaṇhāti. Sabyañjanoti ettha yathādhippetamatthaṃ byañjayatīti byañjanaṃ, sabhāvanirutti. Saha byañjanenāti sabyañjano, byañjanasampannoti attho. Sātthoti araṇīyato upagantabbato anudhātabbato attho, catupārisuddhisīlādiko . Tena saha atthenāti sāttho, atthasampannoti attho. Dhammagambhīrotiādīsu dhammo nāma tanti. Desanā nāma tassā manasā vavatthāpitāya tantiyā desanā. Attho nāma tantiyā attho. Paṭivedho nāma tantiyā, tantiatthassa ca yathābhūtāvabodho. Yasmā cete dhammadesanā atthappaṭivedhā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tena vuttaṃ 『『yasmā ayaṃ dhammo…pe… sādhukaṃ manasi karohī』』ti. Ettha ca paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya dukkhogāhatā, paṭivedhassa pana uppādetuṃ asakkuṇeyyatāya, ñāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā. Desanaṃ nāma uddisanaṃ, tassa niddisanaṃ bhāsananti idhādhippetanti āha 『『vitthārato bhāsissāmī』』ti. Paribyattaṃ kathanañhi bhāsanaṃ, tenāha 『『desessāmīti…pe… vitthāradīpana』』nti.

Yathāvuttamatthaṃ suttapadena samatthetuṃ 『『tenāhā』』tiādi vuttaṃ. Sāḷikāyiva nigghosoti sāḷikāya ālāpo viya madhuro kaṇṇasukho pemanīyo. Paṭibhānanti saddo. Udīrayīti uccārīyati, vuccati vā.

我來 助您翻譯這段巴利文： 189. "如是"即以如前所說奴僕、農夫等譬喻相似的譬喻,世尊能整夜整日乃至更多地闡明沙門果,因為有無限辯才而說法以種種方法。"雖然如此"即雖然說法有上上更勝種種方法的多樣性。 這是一個詞,因為以k-音增加只是善-字,所以說明善k-字的義時以義出舉而舉出善-字。在"請求"即向前請求,意即希求。在"接受"即領受。在"歡喜"即以現存功德而歡喜喜悅,意即作令歡喜。"法喜"即欲福。"有慧"即有智慧。"無害"即不損害,意即無加害。"此中也"即在此沙門果中也。這善-字。在"堅固"即恭敬作。在"命令"即命令。因為說"你要善聽、作意"時,以善k-字如顯示聽聞作意的恭敬作,也顯示其命令,如其請求義應知也是命令義。"在善"即在善義。現在為顯示如前所說善k-字三義所顯的殊勝,故說"以堅固義"等。 "作意"此中作意非是引導所緣相,而是顯示以引導路、引導速行、作意為先而置於心相,故說"轉向"等。防止耳根散亂是以令專注聽聞而遮止其他作為,意即傾耳。防止意根散亂是遮止其他思維。防止文句顛倒執取是以"善"而特別說。對於後者防止義理顛倒執取也是此理。"在受持觀察等"中等字攝取權衡、判斷等,和以見善通達。"有文"此中能顯所欲義為文,即自性語。與文共為有文,意即具足文。"有義"以應趣向、應隨持為義,即四清凈戒等。與彼義共為有義,意即具足義。在"法深"等中法名為教。說名為以意確立的教的說。義名為教的義。證名為對教、教義如實覺知。因為這些法、說、義、證如大海對劣慧者難入,難得立足,所以深。故說"因為此法...善作意"。此中由於證難作故法義難入,由於說智難作故說難入,但應知由於證不能令生起,和智生起難作故難入。說名為誦出,其解說為說是此中所欲,故說"將詳細說"。因為詳細說為說,故說"將說...詳細顯示"。 為證成如所說義而說"所以說"等。"如雌鸚鵡聲"即如雌鸚鵡語如是悅耳可意可愛。"辯才"即聲音。"發出"即發聲,或說。

Evaṃ vutte ussāhajātoti evaṃ 『『suṇohi sādhukaṃ manasi karohi bhāsissāmī』』ti vutte 『『na kira bhagavā saṅkhepeneva desessati, vitthārenapi bhāsissatī』』ti sañjātussāho haṭṭhatuṭṭho hutvā.

190.『『Idhā』』ti iminā vuccamānaṃ adhikaraṇaṃ tathāgatassa uppattiṭṭhānabhūtaṃ adhippetanti āha 『『desāpadese nipāto』』ti. 『『Svāya』』nti sāmaññato idhasaddamattaṃ gaṇhāti, na yathāvisesitabbaṃ idha-saddaṃ. Tathā hi vakkhati 『『katthaci padapūraṇamattamevā』』ti (dī. ni. aṭṭha. 1.190). Lokaṃ upādāya vuccati loka-saddena samānādhikaraṇabhāvena vuttattā . Sesapadadvaye pana padantarasannidhānamattena taṃ taṃ upādāya vuttatā daṭṭhabbā. Idha tathāgato loketi hi jātikhettaṃ, tatthāpi ayaṃ cakkavāḷo 『『loko』』ti adhippeto. Samaṇoti sotāpanno. Dutiyo samaṇoti sakadāgāmī. Vuttañhetaṃ 『『katamo ca bhikkhave samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī』』tiādi (a. ni. 4.241). 『『Katamo ca bhikkhave dutiyo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā』』tiādi (a. ni. 4.241). Okāsanti kañci padesaṃ. Idheva tiṭṭhamānassāti imissā eva indasālaguhāyaṃ tiṭṭhamānassa.

Padapūraṇamattameva okāsāpadisanassāpi asambhavato atthantarassa abodhanato. Arahanti ādayo saddā vitthāritāti yojanā. Atthato vitthāraṇaṃ saddamukheneva hotīti saddaggahaṇaṃ. Yasmā. 『『Aparehipi aṭṭhahi kāraṇehi bhagavā tathāgato』』tiādinā udānaṭṭhakathādīsu, (udā. aṭṭha. 18; itivu. aṭṭha. 38) arahanti ādayo visuddhimaggaṭīkāyaṃ aparehi pakārehi vitthāritā , tasmātesu vuttānayenapi so (visuddhi. ṭī.

我來幫您翻譯這段巴利文： "如是說而生起精進"即如是說"你要聽、善作意,我將說"時,想到"世尊將不僅簡略說,也將詳細說",而生起精進,歡喜喜悅。 190. "此"以此所說處所是如來生起處所所欲,故說"在處所助詞"。"此"取一般此字而已,不取如應分別的此字。如是將說"在某處只是填詞而已"。依世間而說是因為與世間字同處而說。但在其餘二詞中,應知只由其他詞的鄰近而依此彼而說。因為"此如來世間"中世間是生域,其中這個輪圍是所欲的"世間"。"沙門"是預流。"第二沙門"是一來。因為這樣說:"諸比丘,什麼是沙門?此中,比丘,比丘由斷盡三結而成為預流"等。"諸比丘,什麼是第二沙門?此中,比丘,比丘由斷盡三結,貪嗔癡薄"等。"處所"即某處。"住在此"即住在這因陀娑羅窟中。 只是填詞而已,因為指示處所也不可能,因為不表示其他義。"應供"等諸字被詳釋為關聯。由字而作義的詳釋,故取字。因為在優陀那注等中以"以其他八因由世尊是如來"等,在清凈道論復注中以其他方式詳釋"應供"等,所以應以彼等所說的方式;

1.129, 130) attho veditabbo. Tathāgatassa sattanikāyantogadhatāya 『『idha pana sattaloko adhippeto』』ti vatvā tatthāyaṃ yasmiṃ sattanikāye yasmiñca okāse uppajjati, taṃ dassetuṃ 『『sattaloke uppajjamānopi cā』』tiādi vuttaṃ. 『『Tathāgato na devaloke uppajjatī』』tiādīsu yaṃ vattabbaṃ, taṃ parato āgamissati. Sārappattāti kulabhogissariyādivasena sārabhūtā. Brāhmaṇagahapatikāti brahmāyupokkharasātiādibrāhmaṇā ceva anāthapiṇḍikādigahapatikā ca.

『『Sujātāyā』』tiādinā vuttesu catūsu vikappesu paṭhamo vikappo buddhabhāvāya āsannatarapaṭipattidassanavasena vutto. Āsannatarāya hi paṭipattiyā ṭhito 『『uppajjatīti』』 vuccati uppādassa ekantikattā, pageva paṭipattiyā matthake ṭhito. Dutiyo buddhabhāvāvahapabbajjato paṭṭhāya āsannapaṭipattidassanavasena, tatiyo buddhakaradhamma pāripūrito paṭṭhāya buddhabhāvāya paṭipattidassanavasena. Na hi mahāsattānaṃ uppatibhavūpapattito paṭṭhāya bodhisambhārasambharaṇaṃ nāma atthi. Catuttho buddhakaradhammasamārambhato paṭṭhāya. Bodhiyā niyatabhāvappattito pabhuti hi viññūhi 『『buddho uppajjatī』』ti vattuṃ sakkā uppādassa ekantikattā. Yathā pana sandanti nadiyoti sandanakiriyāya avicchedamupādāya vattamānappayogo, evaṃ uppādatthāya paṭipajjanakiriyāya avicchedamupādāya catūsu vikappesu 『『uppajjati nāmā』』ti vuttaṃ. Sabbapaṭhamaṃ uppannabhāvanti catūsu vikappesu sabbapaṭhamaṃ vuttaṃ tathāgatassa uppannatāsaṅkhātaṃ atthibhāvaṃ. Tenāha 『『uppanno hotīti ayañhettha attho』』ti.

So bhagavāti yo 『『tathāgato araha』』ntiādinā kittitaguṇo, so bhagavā. 『『Imaṃ loka』』nti nayidaṃ mahājanassa sammukhamattaṃ sandhāya vuttaṃ, atha kho anavasesaṃ pariyādāyāti dassetuṃ 『『sadevaka』』ntiādi vuttaṃ, tenāha 『『idāni vattabbaṃ nidassetī』』ti. Pajātattāti yathāsakaṃ kammakilesehi nibbattattā. Pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi saṅgahitattā. Sadevakanti ca avayavena viggaho samudāyo samāsattho. Chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi so jāto, taṃnivāsī ca. Brahmakāyikādibrahmaggahaṇanti etthāpi eseva nayo. Paccatthika…pe… samaṇabrāhmaṇaggahaṇanti nidassanamattametaṃ apaccatthikānaṃ, asamitābāhitapāpānañca samaṇabrāhmaṇānaṃ sassamaṇabrāhmaṇīvacanena gahitattā. Kāmaṃ 『『sadevaka』』ntiādi visesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ, 『『salomako sapakkhako』』tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti āha 『『pajāvacanena sattalokaggahaṇa』』nti.

Arūpino sattā attano āneñjavihārena viharantā dibbantīti devāti imaṃ nibbacanaṃ labhantīti āha 『『sadevakaggahaṇena arūpāvacaraloko gahito』』ti. Tenāha 『『ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata』』nti (a. ni.

我來幫您翻譯這段巴利文： 1.129, 130) 義理應知。因如來包含在有情界中,說"此中所欲是有情世間",其中他生在何有情界與何處所,為顯示那個而說"生在有情世間也"等。關於"如來不生在天界"等應說的,那將在後面來到。"達精要"即依種姓、財富、自在等成為精要。"婆羅門居士"即如梵授、跋迦利等婆羅門以及給孤獨等居士。 以"善生"等所說四種分別中,第一分別是依顯示最近於佛性的修習而說。因為住于最近修習者說"生起",因為生起是必定的,何況住于修習頂點。第二是依顯示從導向佛性出家起的近修習。第三是依顯示從圓滿佛陀所作法起向佛性的修習。因為大士們從生在上生天起沒有所謂積集菩提資糧。第四是從開始佛陀所作法起。因為從得決定菩提起,由於生起必定,智者們能說"佛陀生起"。如"諸河流"以流動作用不斷而用現在時,如是以為生起而修習作用不斷,在四種分別中說"名為生起"。"最初生起狀態"即在四種分別中說的最初如來生起性的有狀態。故說"生起即是此中義"。 "彼世尊"即以"如來、應供"等所讚歎功德的彼世尊。"此世間"此不是隻對大眾面前而說,而是無餘遍攝,為顯示這點而說"有天"等,故說"顯示現在應說"。"已生"即由各自業煩惱而生。取五欲界天是由剩餘道理因其他被詞句所攝。"有天"即以支分解釋而總體為複合義。取第六慾界天是由鄰近道理。因為他生在那裡,也住在那裡。"取梵身等諸梵天"此中也是此理。"取敵對...沙門婆羅門"這只是舉例,因為無敵對的、未平息未除惡的沙門婆羅門也被"有沙門婆羅門"語所攝。雖然依"有天"等限定詞的力量,了知世間字是有情境,因為它們是同等結合境,但在"有毛有翼"等中雖非同等結合也得此複合,因為顯示不定故取生義,故說"以生語取有情世間"。 無色有情以自己的不動住所而住,光耀為天,得此語源,故說"以有天取無色界世間"。故說"與空無邊處等天共住"等。

3.117). Samārakaggahaṇena chakāmāvacaradevaloko gahito tassa savisesaṃ mārassa vase vattanato. Rūpī brahmaloko gahito arūpībrahmalokassa visuṃ gahitattā. Catuparisavasenāti khattiyādicatuparisavasena, itarā pana catasso parisā samārakādiggahaṇena gahitā evāti. Avasesasabbasattaloko nāgagaruḷādibhedo.

Ettāvatā ca bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni tena tena visesena abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ 『『api cetthā』』tiādi vuttaṃ. Tattha ukkaṭṭhaparicchedatoti ukkaṃsagativijānanena. Pañcasu hi gatīsu devagatipariyāpannāva seṭṭhā, tatthāpi arūpino dūrasamussāritakilesadukkhatāya, santapaṇītaāneñjavihārasamaṅgitāya, atidīghāyukatāyāti evamādīhi visesehi ativiya ukkaṭṭhā. 『『Brahmā mahānubhāvo』』tiādi dasasahassiyaṃ mahābrahmuno vasena vadati. 『『Ukkaṭṭhaparicchedato』』ti hi vuttaṃ. Anuttaranti seṭṭhaṃ nava lokuttaraṃ. Bhāvānukkamoti bhāvavasena paresaṃ ajjhāsayavasena 『『sadevaka』』ntiādīnaṃ padānaṃ anukkamo.

Tīhākārehīti devamārabrahmasahitatāsaṅkhātehi tīhi pakārehi. Tīsu padesūti 『『sadevaka』』ntiādīsu tīsu padesu. Tena tenākārenāti sadevakattādinā tena tena pakārena. Tedhātukameva pariyādinnanti porāṇā panāhūti yojanā.

Abhiññāti ya-kāralopenāyaṃ niddeso, abhijānitvāti ayamettha atthoti āha 『『abhiññāya adhikena ñāṇena ñatvā』』ti. Anumānādipaṭikkhepoti anumānaupamānaatthāpattiādipaṭikkhepo ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbapaccakkhā buddhā bhagavanto.

Anuttaraṃvivekasukhanti phalasamāpattisukhaṃ, tena ṭhitimissāpi [vīthimissāpi (sārattha. ṭī.

我來 助您翻譯這段巴利文： 以"有魔"取六慾界天界,因為它特別在魔的勢力下轉。取色界梵天界,因為無色梵天界已別取。"依四眾"即依剎帝利等四眾,但其他四眾以"有魔"等取已攝。"其餘一切有情世間"即龍、金翅鳥等差別。 如是以分別取世間而顯示關聯后,現在為顯示以彼彼殊勝無分別取世間的關聯而說"此中也"等。其中"依最勝界限"即依知最勝趣。因為在五趣中屬天趣者最勝,其中也無色者因遠離煩惱苦、具足寂靜殊勝不動住、壽命極長等諸殊勝而特別最勝。"大威力梵天"等依一萬世界中的大梵天而說。因為說"依最勝界限"。"無上"即最勝九出世間。"依存在次第"即依存在、依他們意樂而有"有天"等諸詞的次第。 "以三行相"即以具天、魔、梵所稱的三種相。"在三處"即在"有天"等三處。"以彼彼行相"即以有天性等彼彼種相。"古人說唯遍攝三界"為關聯。 "證知"此是省略y-音的說明,意即證知,此中此是義,故說"以增上智而知"。"遮止比量等"即遮止比量、譬喻量、義準量等,因為是一量。因為在一切處智行無礙,故諸佛世尊一切都是現量。 "無上離欲樂"即果定樂,由此路相雜[道相雜<.Assistant>

1.verañjakaṇḍavaṇṇanāyaṃ) dhitimissāpi (ka)] kadāci bhagavato dhammadesanā hotīti hitvāpīti pi-saddaggahaṇaṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇaṃ pubbabhāgena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti. Ugghaṭitaññussa vasena appaṃ vā vipañcitaññussa, neyyassa vā vasena bahuṃ vā desento. Dhammassa kalyāṇatā niyyānikatāya, niyyānikatā ca sabbaso anavajjabhāvenevāti āha 『『anavajjameva katvā』』ti. Desakāyattena āṇādividhinā abhisajjanaṃ pabodhanaṃ desanāti sā pariyattidhammavasena veditabbāti āha 『『desanāya tāva catuppadikāyapi gāthāyā』』tiādi. Nidānanigamanānipi satthuno desanāya anuvidhānato tadantogadhāni evāti āha 『『nidānamādi, idaṃ evocāti pariyosāna』』nti.

Sāsitabbapuggalagatena yathāparādhādisāsitabbabhāvena anusāsanaṃ tadaṅgavinayādivasena vinayanaṃ sāsananti taṃ paṭipattidhammavasena veditabbanti āha 『『sīlasamādhivipassanā』』tiādi. Kusalānaṃ dhammānanti anavajjadhammānaṃ sīlassa, samathavipassanānañca sīladiṭṭhīnaṃ ādibhāvo taṃ mūlakattā uttarimanussadhammānaṃ. Ariyamaggassa antadvayavigamena majjhimapaṭipadābhāvo viya, sammāpaṭipattiyā ārabbhanipphattīnaṃ vemajjhattāpi majjhabhāvoti vuttaṃ. 『『Atthi bhikkhave…pe… majjhaṃ nāmā』』ti. Phalaṃ pariyosānaṃ nāma saupādisesatāvasena, nibbānaṃ pariyosānaṃ nāma anupādisesatāvasena. Idāni tesaṃ dvinnampi sāsanassa pariyosānataṃ āgamena dassetuṃ 『『etadatthamida』』ntiādi āha. Idha desanāya ādimajjhapariyosānaṃ adhippetaṃ 『『sabyañjana』』ntiādi vacanato. Tasmiṃ tasmiṃ atthe katāvadhisaddappabandho gāthāvasena, suttavasena ca vavatthito pariyattidhammo, yo idha 『『desanā』』ti vutto, tassa pana attho visesato sīlādi evāti āha 『『bhagavā hi dhammaṃ desento…pe… dassetī』』ti. Tattha sīlaṃ dassetvāti sīlaggahaṇena sasambhāraṃ sīlaṃ gahitaṃ, tathā maggaggahaṇena sasambhāro maggoti tadubhayavasena anavasesato pariyatti atthaṃ pariyādiyati. Tenāti sīlādidassanena. Atthavasena hi idha desanāya ādikalyāṇādibhāvo adhippeto. Kathikasaṇṭhitīti kathikassa saṇṭhānaṃ kathanavasena samavaṭṭhānaṃ.

Na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Ekabyañjanādiyuttā vāti sithilādibhedesu byañjanesu ekappakāremeva, dvipakāremeva vā byañjanena yuttā vā damiḷabhāsā viya . Vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbaniroṭṭhabyañjanā vā kirātabhāsā viya. Sabbasseva [sabbattheva (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanāyaṃ 1)] vissajjanīyayuttatāya sabbavissaṭṭhabyañjanā vā savarabhāsā [yavanabhāsā (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanāyaṃ)] viya. Sabbasseva [sabbattheva (sārattha. ṭī.

我來 助您翻譯這段巴利文： 毘蘭若犍度注中]有時世尊法教是道相雜的,故取pi-字"也捨棄"。因為世尊說法時,在會眾作善哉或隨聞法觀察的剎那,以前分限定那剎那而入果定,如限定而從定出起后從住立處開始說法。依速通者說少許,或依詳解者、待導者說多。法的妙好是依出離性,出離性則是依一切無過性,故說"作無過而已"。教導是依教說者的命令等規則而激發、覺醒,它應依教法而知,故說"關於教導,乃至四句偈"等。序分與結分也隨隨師的教導而攝在其中,故說"序分為始,如是說為終"。 教誡是依所教誡補特伽羅的隨罪等所教誡性,調伏是依彼分調伏等的調伏,它應依行法而知,故說"戒定觀"等。"諸善法"即無過的戒法及止觀戒見,是初因為它們是更上人法的根本。如聖道由離兩端而為中道,修習的開始與完成的中間性也是中性,故說"諸比丘有...名為中"。果名為終依有餘依,涅槃名為終依無餘依。現在為以聖教顯示彼二者是教的終而說"此是義"等。此中所欲是教導的始中終,因"有文"等語。在彼彼義中作限定的語續,依偈、經而安立的教法,此中說為"教導",但它的義特別是戒等,故說"世尊說法時...顯示"。其中"顯示戒"以戒取即取具資糧戒,如是以道取即取具資糧道,以彼二者的力量無餘而遍攝教法義。"由彼"即由顯示戒等。因為此中依義所欲是教導的初善等性。"說者狀態"即說者的狀態,依說而住立。 他不說有義,因為彼教導缺乏出離義。"相應一文等"即在鬆弛等諸文中只與一種或二種文相應,如達米羅語。或因開顯作用而不觸唇而應發音故一切無唇文,如基羅陀語。或因一切都與送氣音相應故一切疏文,如舍婆羅語[希臘語]。一切都

1.verañjakaṇḍavaṇṇanāyaṃ)] sānusāratāya sabbaniggahitabyañjanā vā pārasikādimilakkhubhāsā viya. Sabbāpesā byañjanekadesavasena pavattiyā aparipuṇṇabyañjanāti katvā 『『abyañjanā』』ti vuttā.

Ṭhānakaraṇāni sithilāni katvā uccāretabbaṃ akkharaṃ pañcasu vaggesu paṭhamatatiyanti evamādi sithilaṃ. Tāni asithilāni katvā uccāretabbaṃ akkharaṃ vaggesu dutiyacatutthanti evamādi dhanitaṃ. Dvimattakālaṃ dīghaṃ. Ekamattakālaṃ rassaṃ tadeva lahukaṃ. Lahukameva saṃyogaparaṃ, dīghañca garukaṃ. Ṭhānakaraṇāni niggahetvā uccāretabbaṃ niggahitaṃ. Parena sambandhaṃ katvā uccāretabbaṃ sambandhaṃ. Tathā nasambandhaṃ vavatthitaṃ. Ṭhānakaraṇāni nissaṭṭhāni katvā uccāretabbaṃ vimuttaṃ. Dasadhāti evaṃ sithilādivasena byañjanabuddhiyā akkharuppādakacittassa sabbākārena pabhedo. Sabbāni hi akkharāni cittasamuṭṭhānāni yathādhippetatthaṃ byañjanato byañjanāni cāti.

Amakkhetvāti amilecchetvā, avināsetvā, ahāpetvāti vā attho. Bhagavā yamatthaṃ ñāpetuṃ ekaṃ gāthaṃ, ekaṃ vākyaṃ vā deseti, tamatthaṃ tāya desanāya parimaṇḍalapadabyañjanāya eva desetīti āha 『『paripuṇṇabyañjanameva katvā dhammaṃ desetī』』ti. Idha kevalasaddo anavasesavācako, na avomissakādivācakoti āha 『『sakalādhivacana』』nti. Paripuṇṇanti sabbaso puṇṇaṃ, taṃ pana kenaci ūnaṃ, adhikaṃ vā na hotīti 『『anūnādhikavacana』』nti vuttaṃ. Tattha yadatthaṃ desito, tassa sādhakattā anūnatā veditabbā, tabbidhurassa pana asādhakattā anadhikatā. Sakalanti sabbabhāgavantaṃ. Paripuṇṇanti sabbaso paripuṇṇameva, tenāha 『『ekadesanāpi aparipuṇṇā natthī』』ti. Aparisuddhā desanā hoti taṇhāya saṃkiliṭṭhattā. Lokāmisaṃ cīvarādayo paccayā tattha agadhitacittatāya lokāmisanirapekkho. Hitapharaṇenāti hitūpasaṃhārena. Mettābhāvanāya karaṇabhūtāya muduhadayo. Ullumpanasabhāvasaṇṭhitenāti sakalasaṃkilesato, vaṭṭadukkhato ca uddharaṇākārāvaṭṭhitena cittena, kāruṇādhippāyenāti attho.

『『Ito paṭṭhāya dassāmeva, evañca dassāmī』』ti samādātabbaṭṭhena vataṃ. Paṇḍitapaññattatāya seṭṭhaṭṭhena brahmaṃ brahmānaṃ vā cariyanti brahmacariyaṃ dānaṃ. Macchariyalobhādiniggaṇhanena suciṇṇassa. Iddhīti deviddhi. Jutīti pabhā, ānubhāvo vā. Balavīriyūpapattīti evaṃ mahatā balena ca vīriyena ca samannāgamo. Puññanti puññaphalaṃ. Veyyāvaccaṃ brahmacariyaṃ seṭṭhā cariyāti katvā. Esa nayo sesepi.

Tasmāti yasmā sikkhattayasaṅgahaṃ sakalaṃ sāsanaṃ idha 『『brahmacariya』』nti adhippetaṃ tasmā. 『『Brahmacariya』』nti iminā samānādhikaraṇāni sabbapadāni yojetvā atthaṃ dassento 『『so dhammaṃ deseti…pe… pakāsetīti evamettha attho daṭṭhabbo』』ti āha.

我來幫您翻譯這段巴利文： 毘蘭若犍度注 或因一切都帶有鼻音性故一切有鼻音文,如波斯等外國語。所有這些依文的一部分而轉起故為不完全文,作"無文"。 發音位置和發音方式鬆弛而發音的字母是五組中第一和第三等為松音。它們不鬆弛而發音的字母是組中第二和第四等為緊音。兩個音素的時間為長音。一個音素的時間為短音,它即是輕音。輕音即是後有連音,長音即是重音。以發音位置和發音方式收束而發音為鼻音。與后連線而發音為連音。如是不連線為分立。以發音位置和發音方式放鬆而發音為舒音。"十種"如是依鬆弛等,因為文的理解而發生字母的心遍分別。因為一切字母都是心所生,如所欲義而顯示故為文。 "不塗污"即不使混亂、不毀壞、不減少為義。世尊為使知某義而說一偈或一句時,以彼教導以圓滿語文而教導,故說"作完全文而說法"。此中"單獨"字表示無餘,不表示無混雜等,故說"整體之語"。"圓滿"即一切圓滿,它不多不少,故說"不多不少之語"。其中應知依所教義的成就為無欠,而與之相反的不能成就為無過。"完全"即具一切分。"圓滿"即完全圓滿,故說"無有一教不圓滿"。教導不清凈因為被貪染污。"不期待世利"即于衣等資具心不執著。"遍滿利益"即引導利益。"心柔軟"是以修慈為作具。"住于救拔性"即以從一切煩惱及輪迴苦拔出的狀態而住的心,意即悲愍意樂。 "最勝行"為依"從今起我必定會給,如是我會給"而應受持義。"梵行"為施捨,依智者所知為最勝義故為梵或梵天的行。由抑制慳貪等而善修。"神通"即天神通。"光輝"即光明或威力。"有力氣力"即如是具足大力和氣力。"福"即福報。"服務"為梵行,依最勝行為義。其餘也是此理。 "所以"即因為此中"梵行"所欲是攝三學的完整教法,所以。顯示與"梵行"此詞同格的一切詞的義而說"應如是見此中義:'他說法...顯示'"。

191.Vuttappakārasampadanti yathāvuttaṃ ādikalyāṇatādiguṇasampadaṃ, dūrasamussāritamānasseva sāsane sammāpaṭipatti sambhavati, na mānajātikassāti āha 『『nihatamānattā』』ti. Ussannattāti bahulabhāvato. Bhogārogyādivatthukā madā suppaheyyā honti nimittassa anavatthānato, na tathā kulavijjāmadā, tasmā khattiyabrāhmaṇakulānaṃ pabbajitānampi jātivijjā nissāya mānajappanaṃ duppajahanti āha 『『yebhuyyena hi…pe… mānaṃ karontī』』ti. Vijātitāyāti nihīnajātitāya. Patiṭṭhātuṃ na sakkontīti suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkonti. Sīlavasena hi sāsane patiṭṭhā, patiṭṭhātunti vā saccapaṭivedhena lokuttarāya patiṭṭhāya patiṭṭhātuṃ. Sā hi nippariyāyato sāsane patiṭṭhā nāma, yebhuyyena ca upanissayasampannā sujātā eva honti, na dujjātā.

Parisuddhanti rāgādīnaṃ accantameva pahānadīpanato nirupakkilesatāya sabbaso parisuddhaṃ. Saddhaṃ paṭilabhatīti pothujjanikasaddhāvasena saddahati. Viññūjātikānañhi dhammasampattiggahaṇapubbikā saddhā siddhi dhammappamāṇadhammappasannabhāvato. 『『Sammāsambuddho vata so bhagavā, yo evaṃ svākkhātadhammo』』ti saddhaṃ paṭilabhati. Jāyampatikāti gharaṇīpatikā. Kāmaṃ 『『jāyampatikā』』ti vutte gharasāmikagharasāminīvasena dvinnaṃyeva gahaṇaṃ viññāyati. Yassa pana purisassa anekā pajāpatiyo, tattha kiṃ vattabbaṃ, ekāyāpi saṃvāso sambādhoti dassanatthaṃ 『『dve』』ti vuttaṃ. Rāgādinā sakiñcanaṭṭhena, khettavatthu ādinā sapalibodhaṭṭhena rāgarajādīnaṃ āgamanapathatāpi uṭṭhānaṭṭhānatā evāti dvepi vaṇṇanā ekatthā, byañjanameva nānaṃ. Alagganaṭṭhenāti assajjanaṭṭhena appaṭibaddhabhāvena. Evaṃ akusalakusalappavattīnaṃ ṭhānabhāvena gharāvāsapabbajjānaṃ sambādhabbhokāsataṃ dassetvā idāni kusalappavattiyā eva aṭṭhānaṭṭhānabhāvena tesaṃ taṃ dassetuṃ 『『apicā』』tiādi vuttaṃ.

Saṅkhepakathāti visuṃ visuṃ paduddhāraṃ akatvā samāsato atthavaṇṇanā. Ekampi divasanti ekadivasamattampi. Akhaṇḍaṃ katvāti dukkaṭamattassapi anāpajjanena akhaṇḍitaṃ katvā. Kilesamalena amalīnanti taṇhāsaṃkilesādinā asaṃkiliṭṭhaṃ katvā. Pariyodātaṭṭhena nimmalabhāvena saṅkhaṃ viya likhitaṃ dhotanti saṅkhalikhitanti āha 『『dhotasaṅkhasappaṭibhāga』』nti. 『『Ajjhāvasatā』』ti padappayogena 『『agāra』』nti bhummatthe upayogavacananti āha 『『agāramajjhe』』ti. Kasāyena rattāni vatthāni kāsāyānīti āha 『『kasāyarasapītatāyā』』ti. Paridahitvāti nivāsetvā ceva pārupitvā ca. Agāravāso agāraṃ uttarapadalopena, tassa vaḍḍhiāvahaṃ agārassa hitaṃ.

192.Bhogakkhandhoti bhogasamudāyo. Ābandhanaṭṭhenāti 『『putto nattā』』tiādinā pemavasena saparicchedaṃ bandhanaṭṭhena. 『『Amhākamete』』ti ñāyantīti ñātī. Pitāmahapituputtādivasena parivattanaṭṭhena parivaṭṭo.

我來幫您翻譯這段巴利文： 191. "具足所說諸相"即如前所說初善等功德具足,只有遠離慢心的人在教法中正修才可能,非慢性者不能,故說"因降伏慢"。"增盛"即多性。依財富健康等事物的慢容易斷,因緣不安住故,種姓學問慢不如是,所以剎帝利婆羅門種姓出家者也因依種姓知識而難斷慢言,故說"因為多數...生起慢"。"惡種"即低劣種姓。"不能住立"即不能善清凈而守護戒。因為依戒而住立於教法中,或住立即依真實證悟而住立於出世住立。因為那才是無比喻的住立於教法中,而且多數具足資糧者是善生者,非惡生者。 "清凈"即由顯示完全斷除貪等而無染污故完全清凈。"獲得信"即依凡夫信而信。因為智者類的信成就是以攝受法具足為先,因為以法為量而凈信法。"獲得信:'彼世尊確是正等覺者,法如是善說'"。"夫妻"即主婦和丈夫。雖說"夫妻"即了知依家主和家主婦而取二者。但某男子有多妻時,對此何說,為顯示即使與一人同居也是侷促,故說"二"。因貪等而有所繫著義,因田地等而有礙著義,貪塵等的來路也即是生起處,所以二種解釋同義,只是文不同。"無著著義"即無執著義,無繫縛義。如是顯示居家出家為不善善轉起的處所而侷促空曠后,現在為以唯善轉起的非處處所而顯示彼等,故說"又"等。 "略說"即不作分別詞義而略說義釋。"一日"即僅一日。"作無缺"即因不犯惡作許而作無缺。"無垢染"即作不被貪染污等染污。"如貝洗"即依清凈義無垢性如貝殼洗凈,故說"如洗貝相似"。因用"住"詞故"家"為處格受格詞,故說"家中"。"袈裟"即以染料染的衣,故說"以染料所染"。"披著"即下著和上著。"家住"為家以後詞略而增益家利。 192. "財蘊"即財聚。"繫縛義"即依"兒子孫子"等愛的力量而有限定的繫縛義。因"這些是我們的"而知故為親屬。依祖父父子等而轉義為眷屬。;

193.Pātimokkhasaṃvarasaṃvutoti pātimokkhasaṃvarena pihitakāyavacīdvāro, tathābhūto ca yasmā tena saṃvarena upeto nāma hoti , tasmā vuttaṃ 『『pātimokkhasaṃvarena samannāgato』』ti. 『『Ācāragocarasampanno』』tiādi tasseva pātimokkhasaṃvarasamannāgamassa paccayadassanaṃ. Appamattakesūti asañcicca āpannaanukhuddakesu ceva sahasā uppannaakusalacittuppādesu ca. Bhayadassāvīti bhayadassanasīlo. Sammā ādiyitvāti sakkaccaṃ yāvajīvaṃ avītikkamavasena ādiyitvā. Taṃ taṃ sikkhāpadanti taṃ taṃ sikkhākoṭṭhāsaṃ. Etthāti etasmiṃ 『『pātimokkhasaṃvarasaṃvuto』』ti pāṭhe. Saṅkhepoti saṅkhepavaṇṇanā. Vitthāro visuddhimagge (visuddhi. 1.14) vutto, tasmā so tattha, taṃsaṃvaṇṇanāya (visuddhi. ṭī. 1.14) ca vuttanayena veditabbo.

Ācāragocaraggahaṇenevāti 『『ācāragocarasampanno』』ti vacaneneva. Tenāha 『『kusale kāyakammavacīkamme gahitepī』』ti. Adhikavacanaṃ aññamatthaṃ bodhetīti katvā tassa ājīvapārisuddhisīlassa uppattidvāradassanatthaṃ…pe… kusalenāti vuttaṃ, sabbaso anesanappahānena anavajjenāti attho. Yasmā 『『katame ca thapati kusalā sīlā kusalaṃ kāyakammaṃ kusalaṃ vacīkamma』』nti (ma. ni. 2.265) sīlassa kusalakāyavacībhāvaṃ dassetvā 『『ājīvaparisuddhampi kho ahaṃ thapati sīlasmiṃ vadāmī』』ti (ma. ni. 2.265) evaṃ pavattāya muṇḍikasuttadesanāya 『『kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo』』ti ayaṃ desanā ekasaṅgahā aññadatthu saṃsandati sametīti dassento āha 『『muṇḍikasuttavasena vā evaṃ vutta』』nti. Sīlasmiṃ vadāmīti 『『sīla』』nti vadāmi, 『『sīlasmiṃ antogadhaṃ pariyāpanna』』nti vadāmīti vā attho. Pariyādānatthanti pariggahatthaṃ.

Tividhena sīlenāti cūḷasīlaṃ majjhimasīlaṃ mahāsīlanti evaṃ tividhena sīlena. Manacchaṭṭhesu indriyesu, na kāyapañcamesu. Yathālābhayathābalayathāsāruppappakāravasena tividhena santosena.

Cūḷamajjhimamahāsīlavaṇṇanā

194-211. 『『Sīlasmi』』nti idaṃ niddhāraṇe bhummanti āha 『『ekaṃ sīlaṃ hotīti attho』』ti. Ayameva atthoti paccattavacanattho eva. Brahmajāleti brahmajālavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.7).

1. Attānuvādaparānuvādadaṇḍabhayādīni asaṃvaramūlakāni. Sīlassāsaṃvaratoti sīlassa asaṃvaraṇato, sīlasaṃvarābhāvatoti attho. Bhaveyyāti uppajjeyya. Yathāvidhānavihitenāti yathāvidhānasampāditena. Avippaṭisārādinimittaṃ uppannacetasikasukhasamuṭṭhānehi paṇītarūpehi phuṭṭhasarīrassa uḷāraṃ kāyikaṃ sukhaṃ bhavatīti āha 『『avippaṭisāra…pe… paṭisaṃvedetī』』ti.

Indriyasaṃvarakathāvaṇṇanā

我來幫您翻譯這段巴利文： 193. "以波羅提木叉律儀防護"即以波羅提木叉律儀關閉身語門,如是已成就者因為具足彼律儀,故說"具足波羅提木叉律儀"。"具足行處"等是顯示彼波羅提木叉律儀具足的因。"于微小"即于無意間所犯的微小[罪]和突然生起的不善心。"見怖畏"即有見怖畏的習性。"正受持"即恭敬地依終身不違犯而受持。"彼彼學處"即彼彼學分。"此中"即於此"以波羅提木叉律儀防護"的文。"略說"即略釋。詳說于清凈道論中說,所以應依彼處及彼註釋中所說的方法了知。 "以取行處"即以"具足行處"的說法。故說"雖已取善身業語業"。作為更多說而令知另一義,為顯示彼活命遍凈戒的生起門故說"...善",意即以完全斷除邪求而無過。因為"居士,何為善戒?善身業、善語業"而顯示戒的善身語性后,"居士,我說活命遍凈也是戒"如是已起的文荼經教導,"具足善的身業語業,活命清凈"此教導一向相合一致,為顯示此故說"或依文荼經如是說"。"在戒中說"即說為"戒",或意為說"攝入、包含在戒中"。"遍取義"即攝取義。 "以三種戒"即以小戒、中戒、大戒如是三種戒。在意為第六的諸根中,非在身為第五的[諸根]中。依如所得、如力、如適宜的行相而有三種知足。 小中大戒釋 194-211. "于戒"此為處所格的限定,故說"意為一戒"。"只此義"即只是主格義。"梵網"即在梵網論注中。 212. 自責、他責、罰、怖等是由不防護而起。"由戒不防護"即由戒的不防護,意即由無戒防護。"會有"即會生起。"如法所作"即如法成就。因無追悔等為緣而生起的心樂所生的殊勝色觸及身而有殊勝身樂,故說"...無追悔等感受"。 根防護論釋

1. Viseso kammatthāpekkhatāya sāmaññassa na tehi paricattoti āha 『『cakkhu-saddo katthaci buddhacakkhumhi vattatī』』ti. Vijjamānameva hi abhidheyye visesatthaṃ visesantaranivattanavasena visesasaddo vibhāveti, na avijjamānaṃ. Sesapadesupi eseva nayo. Aññehi asādhāraṇaṃ buddhānaṃyeva cakkhudassananti buddhacakkhu, āsayānusayañāṇaṃ, indriyaparopariyattañāṇañca. Samantato sabbaso dassanaṭṭhena samantacakkhu, sabbaññutaññāṇaṃ. Ariyamaggattayapaññāti heṭṭhime ariyamaggattaye paññā. Idhāti 『『cakkhunā rūpa』』nti imasmiṃ pāṭhe. Ayaṃ cakkhu-saddo pasāda…pe… vattati nissayavohāre nissitassa vattabbato yathā. 『『Mañcā ukkuṭṭhiṃ karontī』』ti. Asammissanti kilesadukkhena avomissaṃ. Tenāha 『『parisuddha』』nti . Sati hi suvisuddhe indriyasaṃvare, padhānabhūtapāpadhammavigamena adhicittānuyogo hatthagato evaṃ hotīti āha 『『adhicittasukhaṃ paṭisaṃvedetī』』ti.

Satisampajaññakathāvaṇṇanā

這是巴利文的直譯： 213. 依對業處方法的差異，共相不為他們所捨棄，因此說"眼這個詞在某些地方表示佛眼"。確實，差異語僅通過排除其他差異來闡明在所指對像中存在的差異義，而非不存在的差異。在其餘詞中也是同樣的道理。佛眼是唯有諸佛不共于其他人的眼見，即隨眠傾向智和諸根高下智。遍眼是以遍一切方面、完全見的意義，即一切智智。三聖道慧是指較低三種聖道的智慧。此處指在"以眼見色"這一經文中。這個眼字如"床座發出歡呼"一樣，用於依託的表述，因為要表述所依託的事物。不混雜指不與煩惱和苦混合。因此說"清凈"。因為當根律儀極為清凈時，由於作為主要的惡法已斷除，增上心的修習就已掌握，所以說"體驗增上心之樂"。 念正知釋注

1. Samantato, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattañāṇaṃ. Tassa vibhajanaṃ sampajaññabhājanīyaṃ, tasmiṃ sampajaññabhājanīyamhi. Abhikkamanaṃ abhikkantanti āha 『『abhikkantaṃ vuccati gamana』』nti. Tathā paṭikkamanaṃ paṭikkantanti āha 『『paṭikkantaṃ nivattana』』nti. Nivattananti ca nivattimattaṃ. Nivattitvā pana gamanaṃ gamanameva. Abhiharantoti gamanavasena kāyaṃ upanento. Ṭhānanisajjāsayanesu yo gamanavidhuro kāyassa purato abhihāro, so abhikkamo, pacchato apaharaṇaṃ paṭikkamoti dassento 『『ṭhānepī』』tiādimāha. Āsanassāti pīṭhakādiāsanassa. Purimaaṅgābhimukhoti aṭanikādipurimāvayavābhimukho. Saṃsarantoti saṃsappanto. Paccāsaṃsarantoti paṭiāsappanto. 『『Eseva nayo』』ti iminā nipannasseva abhimukhasaṃsappanapaṭiāsappanāni nidasseti.

Sammā pajānanaṃ sampajānaṃ, tena attanā kātabbakiccassa karaṇasīlo sampajānakārīti āha 『『sampajaññena sabbakiccakārī』』ti. Sampajānasaddassa sampajaññapariyāyatā pubbe vuttā eva. Sampajaññaṃ karotevāti abhikkantādīsu asammohaṃ uppādeti eva. Sampajaññassa vā kāro etassa atthīti sampajānakārī. Dhammato vaḍḍhisaṅkhātena saha atthena vattatīti sātthakaṃ, abhikkantādi. Sātthakassa sampajānanaṃ sātthakasampajaññaṃ. Sappāyassa attano hitassa sampajānanaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññatthāpi ca pavattesu avijahite kammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ. Abhikkamādīsu asammuyhanameva sampajaññaṃ asammohasampajaññaṃ. Pariggahetvāti tūletvā tīretvā paṭisaṅkhāyāti, attho. Saṅghadassaneneva uposathapavāraṇādiatthaṃ gamanaṃ saṅgahitaṃ. Asubhadassanādīti ādi-saddena kasiṇaparikammādīnaṃ saṅgaho daṭṭhabbo . Saṅkhepato vuttamatthaṃ vivarituṃ 『『cetiyaṃ vā bodhiṃ vā disvāpi hī』』tiādi vuttaṃ. Arahattaṃ pāpuṇātīti ukkaṭṭhaniddeso eso. Samathavipassanuppādanampi hi bhikkhuno vaḍḍhiyeva. Kecīti abhayagirivāsino.

Tasmiṃ panāti sātthakasampajaññavasena pariggahitaatthe. 『『Atthoti dhammato vaḍḍhī』』ti yaṃ sātthakanti adhippetaṃ, taṃ sappāyaṃ evāti siyā kassaci āsaṅkāti tannivattanatthaṃ 『『cetiyadassanaṃ tāvā』』tiādi āraddhaṃ. Cittakammarūpakāni viyāti cittakammakatā paṭimāyo viya, yantapayogena vā vicittakammā paṭimāyo viya. Asamapekkhanaṃ gehassita aññāṇupekkhāvasena ārammaṇassa ayoniso gahaṇaṃ. Yaṃ sandhāya vuttaṃ. 『『Cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā』』tiādi (ma. ni.

1. 遍知或殊勝特別地了知為正知，正知的狀態為正知性，即如是運轉的智。對此的分別稱為正知分別，於此正知分別中。前進稱為向前，因此說"向前是指行走"。同樣，後退稱為向後，因此說"向後是指返回"。返回僅指轉回而已。而轉回后的行走仍然是行走。前進是指以行走方式帶動身體前行。為顯示在站立、坐臥等姿勢中，與行走相反的身體前移為前進，后移為後退，所以說"在站立等"。座位是指板凳等座具。朝向前部分是指朝向支柱等前部分。爬行是指向前蠕動。回爬是指向后蠕動。"同樣的道理"是指臥著時的向前爬行和向後爬行。 正確了知為正知，以此作為自己應做之事的習性者為正知行者，因此說"以正知而行一切事"。正知一詞與正知性是同義詞，前面已經說過。確實生起正知，即在前進等動作中必定生起不迷惑。或者說具有正知的造作者為正知行者。有益是指與法增長之義相應的前進等動作。對有益的了知是有益正知。對適宜即自利的了知是適宜正知。在乞食行處的前進等動作中，以及其他場合中不離業處所稱的行處之正知為行處正知。在前進等動作中的不迷惑即是不迷正知。思擇是指衡量、判斷、思考的意思。以見僧團而包括參加布薩、自恣等目的的行走。不凈觀等中的"等"字應當理解為包括遍處修習等。爲了解釋簡略所說的義理，所以說"見到塔廟或菩提樹等"。證得阿羅漢果是就最高成就而說。因為比丘生起止觀也是增長。有些人是指無畏山住者。 對此即依有益正知所思擇的義理。"義利即法增長"，爲了避免有人疑慮"有益即是適宜"，因此開始說"且說見塔廟等"。如繪畫形像是指如同繪製的影象，或如同機關運作的精美工藝像。不正觀察是指依止於居家的無知舍心而對所緣作非如理把握。關於這點所說："以眼見色而生起凡愚迷癡凡夫的舍心"等。

3.308). Hatthiādisammaddena jīvitantarāyo. Visabhāgarūpadassanādinā brahmacariyantarāyo.

Pabbajitadivasatopaṭṭhāya bhikkhūnaṃ anuvattanakathā āciṇṇā, ananuvattanakathā pana tassā dutiyā nāma hotīti āha 『『dve kathā nāma na kathitapubbā』』ti. Evanti 『『sace panā』』tiādikaṃ sabbampi vuttākāraṃ paccāmasati, na 『『purisassa mātugāmāsubha』』ntiādikaṃ vuccamānaṃ.

Yogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ 『『kammaṭṭhāna』』nti vuccatīti āha 『『kammaṭṭhānasaṅkhātaṃ gocara』』nti. Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahetvā .

Haratīti kammaṭṭhānaṃ pavatteti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho. Na paccāharatīti āhārūpayogato yāva divāṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti. Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ. Dve tayo pallaṅketi dve tayo nisajjāvāre dve tīṇi uṇhāsanāni. Tenāha 『『usumaṃ gāhāpento』』ti. Kammaṭṭhānasīsenevāti kammaṭṭhānamukheneva kammaṭṭhānaṃ avijahanto eva, tena 『『pattopi acetano』』tiādinā (dī. ni. aṭṭha. 1.214) vakkhamānaṃ kammaṭṭhānaṃ, yathāparihariyamānaṃ vā avijahitvāti dasseti. Tathevāti tikkhattumeva. Paribhogacetiyato sārīrikacetiyaṃ garutaranti katvā 『『cetiyaṃ vanditvā』』ti pubbakālakiriyāya vasena vuttaṃ. Tathā hi aṭṭhakathāyaṃ 『『cetiyaṃ bādhayamānā bodhisākhā haritabbā』』ti vuttā. Buddhaguṇānussaraṇavaseneva bodhiyaṃ paṇipātakaraṇanti āha 『『buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā』』ti. Gāmasamīpeti gāmassa upacāraṭṭhāne. Janasaṅgahatthanti 『『mayi akathente etesaṃ ko kathessatī』』ti dhammānuggahena janasaṅgahatthaṃ. Tasmāti yasmā 『『dhammakathā nāma kathetabbā evā』』ti aṭṭhakathācariyā vadanti, yasmā ca dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā. Kammaṭṭhānasīsenevāti attanā parihariyamānaṃ kammaṭṭhānaṃ avijahanto tadanuguṇaṃyeva dhammakathaṃ kathetvā. Anumodanaṃ vatvāti etthāpi 『『kammaṭṭhānasīsenevā』』ti ānetvā sambandhitabbaṃ.

Sampattaparicchedenevāti 『『paricito aparicito』』tiādi vibhāgaṃ akatvā sampattakoṭiyā eva, samāgamamattenevāti attho. Bhayeti paracakkādibhaye.

『『Kammajatejo』』ti gahaṇiṃ sandhāyāha. Kammaṭṭhānaṃ vīthiṃ nārohati khudāparissamena kilantakāyattā samādhānābhāvato. Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne. Poṅkhānupoṅkhanti kammaṭṭhānupaṭṭhānassa avicchedadassanametaṃ, yathā poṅkhānupoṅkhaṃ pavattāya sarapaṭipātiyā anavicchedo, evametassapīti.

Nikkhittadhuro bhāvanānuyoge. Vattapaṭipattiyā apūraṇena sabbavattāni bhinditvā. 『『Kāmesu avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī』』ti (dī. ni. 3.320; ma. ni.

讓我為您直譯這段巴利文： 因象等踐踏而有生命危險。因見異性色等而有梵行危險。 從出家之日起，隨順比丘們的言論是慣常的，而不隨順的言論即是第二種，因此說"兩種言論即是未曾說過的"。如是指涉及"若是"等一切所說的方式，而不是指將要說的"男子對女人不凈"等。 因為是修習運作的處所，修習的所緣稱為"業處"，因此說"稱為業處的行處"。修習是指以成就把握善巧的方式而修習，使把握相生起。 帶動是指運作業處，意思是直到返回托缽為止都在修習。不帶回是指從受用食物直到前往晝住處都不帶回業處。身體整理是指洗臉等身體照料。二三結跏趺指二三次坐禪時的二三暖座。因此說"使之獲得暖氣"。以業處為首即是以業處為面向而不捨離業處，由此顯示如將要說的"缽也是無心的"等業處，或不捨離如正在受持的業處。如是即是三次。因為舍利塔廟較受用塔廟更重要，所以以前時動詞的方式說"禮拜塔廟"。因此在註釋中說"應當移除妨礙塔廟的菩提樹枝"。因為對菩提樹的禮敬是以隨唸佛功德的方式進行，所以說"如在佛世尊面前一般表示敬意"。村莊附近是指村莊的鄰近處。攝受人眾是指"若我不說誰將為他們說法"而以法攝受人眾。因此是指因為註釋師們說"法語確實應當宣說"，又因為沒有脫離業處的法語，所以。以業處為首即是不捨離自己所受持的業處而說與之相應的法語。說隨喜也應當連結"以業處為首"。 僅以所遇的範圍即是不作"熟識、不熟識"等區分，僅以遇到的界限，即僅以相會而已的意思。怖畏是指他國軍等怖畏。 "業生火"是指消化力。業處不能上路是因為飢餓疲勞身體疲倦而無法定心。其餘處是指未取粥食的地方。連續不斷是形容業處現起不間斷，如同箭羽相連而行的箭矢不間斷一樣。 放棄責任是指在修習努力上。由於不圓滿實踐義務而破壞一切義務。"于諸欲未離貪，于身未離貪，於色未離貪，食用充滿腹部后便住于追求臥樂、倚樂、睡眠樂，為求生某天眾而修梵行"。

1.186) evaṃ vuttapañcavidhacetokhilavinibandhacitto. Caritvāti pavattitvā.

Gatapaccāgatikavattavasenāti bhāvanāsahitaṃyeva bhikkhāya gatapaccāgataṃ gamanapaccāgamanaṃ etassa atthīti gatapaccāgatikaṃ, tadeva vattaṃ, tassa vasena. Attakāmāti attano hitasukhaṃ icchantā, dhammacchandavantoti attho. Dhammo hi hitaṃ tannimittakañca sukhanti. Atha vā viññūnaṃ nibbisesattā, attabhāvapariyāpannattā ca attā nāma dhammo, taṃ kāmenti icchantīti attakāmā.

Usabhaṃ nāma vīsati yaṭṭhiyo. Tāya saññāyāti tāya pāsāṇasaññāya, ettakaṃ ṭhānaṃ āgatāti jānantāti adhippāyo. Soyeva nayoti 『『ayaṃ bhikkhū』』tiādiko yo ṭhāne vutto, so eva nisajjāyapi nayo. Pacchato āgacchantānaṃ chinnabhattabhāvabhayenapi yonisomanasikāraṃ paribrūheti. Maddantāti dhaññakaraṇaṭṭhāne sālisīsāni maddantā.

Mahāpadhānaṃ pūjessāmīti amhākaṃ atthāya lokanāthena chavassāni kataṃ dukkaracariyamevāhaṃ yathāsatti pūjessāmīti. Paṭipattipūjā hi satthupūjā, na āmisapūjāti. 『『Ṭhānacaṅkamamevā』』ti adhiṭṭhātabbairiyāpathavasena vuttaṃ, na bhojanādikālesu avassaṃ kattabbanisajjāya paṭikkhepavasena.

Vīthiṃ otaritvā ito cito ca anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha 『『vīthiyo sallakkhetvā』』ti. Yaṃ sandhāya vuccati 『『pāsādikena abhikkantenā』』ti, taṃ dassetuṃ 『『tattha cā』』tiādi vuttaṃ. 『『Āhāre paṭikkūlasaññaṃ upaṭṭhapetvā』』tiādīsu yaṃ vattabbaṃ, taṃ parato āgamissati. Aṭṭhaṅgasamannāgatanti 『『yāvadeva imassa kāyassa ṭhitiyā』』tiādinā (ma. ni. 1.23; a. ni. 6.58; mahāni. 206) vuttehi aṭṭhahi aṅgehi samannāgataṃ katvā. 『『Neva davāyā』』tiādi paṭikkhepadassanaṃ.

Paccekabodhiṃ sacchikaroti, yadi upanissayasampanno hotīti sambandho. Evaṃ sabbattha ito paresupi. Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni, satasahassañca tajjāpuññañāṇasambharaṇaṃ. Sāvakabodhiyā aggasāvakānaṃ asaṅkhyeyyaṃ, kappasatasahassañca, mahāsāvakānaṃ (theragā. aṭṭha.

讓我為您直譯這段巴利文： 如是說具有五種心荒蕪結縛之心。行走是指運轉。 依往返規則是指具有與修習相應的前往返回乞食之往返行走者的規則，依此規則。愛護自己是指希求自己的利益安樂，即具有法欲的意思。因為法即是利益和由此而來的安樂。或者說因為對智者無差別，又因為包含在自體之中，法稱為自我，希求渴望此法者即是愛護自己。 優薩巴是二十杖的長度。以那標記即以那石頭標記，意思是知道已來到這麼遠的地方。同樣的方法即如站立時所說的"這位比丘"等，在坐時也是同樣的方法。爲了避免後來者無食之虞而增長如理作意。踩踏是指在制穀場上踩踏稻穗。 我將供養大精進即我將隨己所能供養世間依怙為我們而行六年苦行。因為實踐供養才是對導師的供養，而非物質供養。"唯有站立經行"是就應決意的威儀而說，不是排除用餐等時必須的坐姿。 進入街道時不應左右觀望，應首先觀察街道，因此說"觀察街道"。爲了說明所謂"莊嚴地前行"，所以說"於此等"。關於"對食物建立厭逆想"等所應說的，將在後面出現。具足八支是指依"唯為此身住立"等所說的八種支分而具足。"非為嬉戲"等是顯示否定。 證悟獨覺菩提，若具足因緣，應如是連貫。如是在此後一切處都是如此。其中獨覺菩提的因緣具足是二阿僧祗劫又十萬劫積集相應的福德智慧。聲聞菩提中上首聲聞是一阿僧祗劫又十萬劫，大聲聞（註釋書）。

2.1288) satasahassameva tajjāpuññañāṇasambharaṇaṃ. Itaresaṃ atītāsu jātīsu vivaṭṭasannissayavasena nibbattitaṃ nibbedhabhāgiyaṃ kusalaṃ. Bāhiyo dārucīriyoti bāhiyavisaye sañjātasaṃvaḍḍhatāya bāhiyo, dārucīrapariharaṇena dārucīriyoti ca samaññāto. So hi āyasmā 『『tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ 『diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissatī』ti, evañhi te bāhiya sikkhitabbaṃ. Yato kho te bāhiya diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissati, tato tvaṃ, bāhiya, na tena. Yato tvaṃ, bāhiya, na tena, tato tvaṃ, bāhiya, na tattha. Yato tvaṃ, bāhiya, na tattha, tato tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā』』ti (udā. 10) ettakāya desanāya arahattaṃ sacchākāsi. Evaṃ sāriputtattherādīnaṃ mahāpaññatādidīpanāni suttapadāni vitthārato veditabbāni.

Tanti asammuyhanaṃ evanti idāni vuccamānamākāreneva veditabbaṃ. 『『Attā abhikkamatī』』ti iminā andhaputhujjanassa diṭṭhigāhavasena abhikkame sammuyhanaṃ dasseti, 『『ahaṃ abhikkamāmī』』ti pana iminā mānagāhavasena. Tadubhayaṃ pana taṇhāya vinā na hotīti taṇhagāhavasenapi sammuyhanaṃ dassitameva hoti. 『『Tathā asammuyhanto』』ti vatvā taṃ asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento 『『abhikkamāmī』』tiādimāha. Tattha yasmā vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo. Uddharaṇagatikā hi tejodhātūti. Uddharaṇe vāyodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento 『『ekekapāduddharaṇe…pe… balavatiyoti āha. Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo. Tiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāroti. Tejodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento 『『tathā atiharaṇavītiharaṇesū』』ti āha. Satipi anugamakaanugantabbatāvisese tejodhātuvāyodhātubhāvamattaṃ sandhāya tathā-saddaggahaṇaṃ,. Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ. Ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ, khāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanapariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇaṃ. Yāva patiṭṭhitapādo, tāva āharaṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti ayaṃ vā etesaṃ viseso.

Yasmā pathavīdhātuyā anugatā āpodhātu vossajjanassa paccayo. Garutarasabhāvā hi āpodhātūti. Vossajjane pathavīdhātuyā tassā anugatabhāvo, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento āha 『『vossajjane…pe… balavatiyo』』ti. Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo, patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirujjhanassa sijjhanato tatthāpi pathavīdhātuyā āpodhātuanugatabhāvo, tasmā vuttaṃ 『『tathā sannikkhepanasannirujjhanesū』』ti.

我將供奉大精進即是我將盡己所能供奉世間導師為我們所作六年苦行。因為實踐供奉才是對師尊的供奉,而非物質供奉。"僅站立經行"是依所決意的威儀而說,並非排除用餐等時必須作的坐姿。 下到街道后不東張西望,應先觀察街道,因此說"觀察街道"。爲了顯示所說"以優雅的前行",所以說"在那裡"等。關於"使食厭逆想現起"等所應說的,後面將會出現。具足八支是指依"僅為此身住立"等所說的八種要素而作。"非為嬉戲"等是顯示否定。 證悟辟支菩提,若具足親近力則相連。如是遍一切以下諸處也是如此。其中辟支菩提的親近力圓滿是兩個無數劫又十萬劫積集相應的福德智慧。聲聞菩提中,上首聲聞是一個無數劫又十萬劫,大聲聞則是

Tatthāti tasmiṃ abhikkamane, tesu vā vuttesu uddaraṇādīsu koṭṭhāsesu. Uddharaṇeti uddharaṇakkhaṇe. Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā, taṃsamuṭṭhāpakā arūpadhammā ca. Atiharaṇaṃna pāpuṇanti khaṇamattāvaṭṭhānato. Tattha tatthevāti yattha yattha uppannā, tattha tattheva. Na hi dhammānaṃ desantarasaṅkamanaṃ atthi. 『『Pabbaṃ pabba』』tiādi uddharaṇādikoṭṭhāse sandhāya sabhāgasantativasena vuttanti veditabbaṃ. Atiittaro hi rūpadhammānampi pavattikkhaṇo, gamanassādīnaṃ, devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi pāde ca bandhakhuradhārā samāgamatopi sīghataro. Yathā tilānaṃ bhajjiyamānānaṃ paṭapaṭāyanena bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ 『『paṭapaṭāyantā』』ti vuttaṃ. Uppannā hi ekantato bhijjantīti. 『『Saddhiṃ rūpenā』』ti idaṃ tassa tassa cittassa nirodhena saddhiṃ nirujjhanakarūpadhammānaṃ vasena vuttaṃ, yaṃ tato sattarasamacittassa uppādakkhaṇe uppannaṃ. Aññathā yadi rūpārūpadhammā samānakkhaṇā siyuṃ, 『『rūpaṃ garupariṇāmaṃ dandhanirodha』』ntiādivacanehi virodho siyā, tathā 『『nāhaṃ bhikkhave aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta』』nti (a. ni.

讓我為您直譯這段巴利文： 於此指在那前進中，或在所說的舉足等諸分中。舉起時指舉起的剎那。色無色法指以舉起行相運轉的色法，及其等起的無色法。不到達前移，因為僅住一剎那。即于彼彼處指在哪裡生起，就在哪裡滅去。因為諸法沒有轉移到另一處。應知"節節"等是就舉足等分位依相同相續的方式而說。因為色法等的運轉剎那極其短促，比行走等和天子頭腳上下相對奔跑時繫著的剃刀相遇還要快。如芝麻在炒時以爆裂聲顯示破壞，如是以有為法的生起來顯示，所以說"噼啪作響"。因為已生者必定破壞。"與色俱"是就隨著每個心的滅而滅去的色法而說，即在其後第十七心的生起剎那所生起者。否則，如果色無色法是同一剎那，就會與"色重變異、遲滅"等說法相違，也會與"諸比丘，我不見有任何一法如此輕快變化，即是此心"（增支部）。

1.48) evaṃ ādipāḷiyā. Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāvento eva uppajjantīti tesaṃ taṃsabhāvanipphattianantaraṃ nirodho. Rūpadhammā pana anārammaṇā pakāsetabbā, evaṃ tesaṃ pakāsetabbabhāvanipphatti soḷasahi cittehi hotīti taṅkhaṇāyukatā tesaṃ icchitā, lahuviññāṇavisayasaṅgatimattappaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtappaccayatāya rūpadhammānaṃ dandhaparivattitā. Nānādhātuyā yathābhūtañāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tathevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva. Tasmā vuttanayenevettha attho veditabbo.

Aññaṃuppajjate cittaṃ, aññaṃ cittaṃ nirujjhatīti yaṃ purimuppannaṃ cittaṃ, taṃ aññaṃ, taṃ pana nirujjhantaṃ aparassa anantarādipaccayabhāveneva nirujjhatīti tathāladdhapaccayaṃ aññaṃ uppajjate cittaṃ. Yadi evaṃ tesaṃ antaro labbheyyāti? Noti āha 『『avīci manuppabandho』』ti, yathā vīci antaro na labbhati, 『『tadeveta』』nti avisesavidū maññanti, evaṃ anu anu pabandho cittasantāno rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattati.

Abhimukhaṃ lokitaṃ ālokitanti āha 『『purato pekkhana』』nti. Yasmā yaṃdisābhimukho gacchati, tiṭṭhati, nisīdati vā tadabhimukhaṃ pekkhanaṃ ālokitaṃ, tasmā tadanugatavidisālokanaṃ vilokitanti āha 『『vilokitaṃ nāma anudisāpekkhana』』nti. Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokaharaṇādīsu ullokitassa, pacchato āgacchantaparissayassa parivajjanādīsu apalokitassa siyā sambhavoti āha 『『iminā vā mukhena sabbānipi tāni gahitānevā』』ti.

Kāyasakkhinti kāyena sacchikatavantaṃ, paccakkhakārinanti attho. So hi āyasmā vipassanākāle 『『yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggahessāmī』』ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā 『『etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ, yadidaṃ nando』』ti (a. ni.

讓我為您直譯這段巴利文： 如是初段經文等。因為心和心所法具有所緣性質，生起時即依其力量顯示作為其所緣緣的義理，所以它們在完成該性質之後立即滅去。而色法是無所緣需要被顯示的，如是它們需要被顯示的性質要經十六心才完成，因此它們被認為具有該剎那的壽命。因三蘊僅依輕快識境接觸為緣，識僅依境界接觸，故輕快變異；因依遲鈍大種為緣，故色法遲鈍變異。如實知諸界差別唯是如來，由此說唯色法是前生緣，後生緣也是如此，所以色無色法不可能同一剎那。因此應依所說方法理解此義。 "其他心生起，其他心滅去"即先前生起的心是一個，它滅去時以作為另一個心的無間緣等方式而滅去，如是得緣的另一心生起。若如此，它們之間應有間隔嗎？不，所以說"無間相續"，如同波浪無間隔，不知差別者認為"這就是那個"，如是心相續和色相續如河流中的水流一般連續流轉。 面向觀看是阿路基堂，所以說"向前看"。因為朝著某方向走、站或坐時向那個方向看是阿路基堂，所以隨順該方向觀看兩旁是維路基堂，因此說"維路基堂即是觀看兩旁"。在打掃邊界等時向下看，在舉目遠望等時向上看，在避開後來的危險等時回顧，這些都有可能發生，所以說"以此方式包含了一切那些"。 身證者即是以身體證得，意思是親身實踐者。那位尊者在修觀時生起精進:"我因諸根門不防護而在教法中遭遇不喜等過失，我要善加調伏它"，具足強大慚愧，由於在此有修習，所以在諸根律儀上達到最高完滿，因此導師說:"諸比丘，在我的諸比丘弟子中，諸根門善防護者，即是難陀"（增支部）。<.Assistant>

1.235) etadagge ṭhapesi.

Sātthakatā ca sappāyatā ca veditabbā ālokitavilokitassāti ānetvā sambandho. Tasmāti kammaṭṭhānāvijahanasseva gocarasampajaññabhāvatoti vuttamevatthaṃ hetubhāvena paccāmasati. Attanokammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, khandhādikammaṭṭhānā añño upāyo na gavesitabboti adhippāyo. Ālokitādisamaññāpi yasmā dhammamattasseva pavattiviseso, tasmā tassa yāthāvato pajānanaṃ asammohasampajaññanti dassetuṃ 『『abbhantare』』tiādi vuttaṃ. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānāya vāyodhātuyā calanākārappavattivasena. Adho sīdatīti adho gacchati. Uddhaṃ laṅghetīti laṅghaṃ viya upari gacchati.

Aṅgakiccaṃ sādhayamānanti padhānabhūtaaṅgakiccaṃ nipphādentaṃ hutvāti attho. 『『Paṭhamajavanepi…pe… na hotī』』ti idaṃ pañcadvāravīthiyaṃ 『『itthī puriso』』ti rajjanādīnaṃ abhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjana voṭṭhabbapanānaṃ ayoniso āvajjanavoṭṭhabbanavasena iṭṭhe itthirūpādimhi lobhamattaṃ, aniṭṭhe ca paṭighamattaṃ uppajjati, manodvāre pana 『『itthī puriso』』ti rajjanādi hoti. Tassa pañcadvārajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbaṃ bhavaṅgādi. Evaṃ manodvārajavanassa mūlavasena mūlapariññā vuttā. Āgantukatāvakālikatā pana pañcadvārajavanasseva apubbabhāvavasena, ittarabhāvavasena ca vuttā. 『『Heṭṭhupariyavasena bhijjitvā patitesū』』ti heṭṭhimassa uparimassa ca aparāparaṃ bhaṅgappattimāha.

Tanti javanaṃ, tassa ayuttanti sambandho. Āgantuko abbhāgato.

Udayabbayaparicchinno tāvatako kālo etesanti tāvakālikāni.

Etaṃ asammohasampajaññaṃ. Samavāyeti sāmaggiyaṃ . Tatthāti pañcakkhandhavasena ālokanavilokane paññāyamāne tabbinimutto ko eko āloketi, ko viloketi.

『『Upanissayapaccayo』』ti idaṃ suttantanayena pariyāyato vuttaṃ. Sahajātapaccayoti nidassanamattametaṃ aññamaññasampayuttaatthiavigatādipaccayānampi labbhanato.

Kāle samañchituṃ yuttakāle samañchantassa. Tathā pasārentassāti etthāpi. Maṇisappo nāma ekā sappajātīti vadanti. Laḷananti kampanaṃ, līḷākaraṇaṃ vā.

Uṇhapakatiko pariḷāhabahulakāyo. Sīlavidūsanena ahitāvahattā micchājīvavasena uppannaṃ asappāyaṃ. 『『Cīvarampi acetana』』ntiādinā cīvarassa viya kāyopi acetanoti kāyassa attasuññatāvibhāvanena 『『abbhantare』』tiādinā vuttamevatthaṃ paridīpento itarītarasantosassa kāraṇaṃ dasseti, tenāha 『『tasmā』』tiādi.

Catupañcagaṇṭhikāhatoti āhatacatupañcagaṇṭhiko, catupañcagaṇṭhikāhi vā āhato tathā.

Aṭṭhavidhopiatthoti aṭṭhavidhopi payojanaviseso mahāsivattheravādavasena 『『imassa kāyassa ṭhitiyā』』tiādinā (ma. ni. 1.23, 422; ma. ni. 2.387; a. ni. 2.341; 8.9; dha. sa. 1355; vibha. 518; mahāni. 206) nayena vutto daṭṭhabbo. Imasmiṃ pakkhe 『『neva davāyātiādinā (ma. ni. 1.23, 422; ma. ni. 2.387; a. ni.

我將為您直譯這段巴利文： 在其中被安立第一。 當知觀看前後的有益性和適宜性，此為連繫。因此指的是不離開業處即是正知行處，重述已說的義理作為原因。應當只依自己的業處來作觀看前後，不應尋求蘊等業處之外的其他方法，此為意趣。由於觀看等的名言僅是法的運轉差別，因此爲了顯示如實了知它是不癡正知，所以說"在內"等。依心的作用和風界的擴散即依唯作心等起的風界的動搖行相運轉。向下沉即向下走。向上跳即如跳躍般向上走。 成就肢分作用即成為完成主要肢分作用，此為意思。"在初速行等也不"這是就五門心路中沒有"這是女人、男人"等貪著等而說。因為在那裡，由於作意和確定的不如理作意和確定，對可意的女色等生起僅是貪，對不可意的生起僅是瞋，但在意門中生起"這是女人、男人"等貪著。它以五門速行為根本，或如前所說的一切有分等。如是依意門速行的根本方式而說遍知根本。來客性和暫時性則是就五門速行的新生性和短暫性而說。"上下破碎掉落"說的是上下相續的破壞達到。 它指速行，它的不適當為相連。來客是外來者。 有生滅限定的時間長短者為暫時。 這是不癡正知。和合即和諧。在那裡即在依五蘊方式顯現的觀看前後中，離開它們誰是一個觀看者，誰是一個顧盼者。 "親依止緣"這是依經教方式隨說而說。俱生緣只是舉例，因為還有相互、相應、有、不離去等緣。 在適當時候屈曲者的屈曲。同樣在伸展者也是如此。據說摩尼蛇是一種蛇的種類。搖擺即震動或玩耍。 熱性者是多熱惱的身體。由於破壞戒律而帶來危害，所以依邪命生起是不適宜的。以"衣服也是無心"等說明如衣服一樣身體也是無心，以顯示身體空無我性來闡明"在內"等所說的義理，顯示種種知足的原因，所以說"因此"等。 打了四五結的即打了四五個結，或者被四五個結打擊而如此。 八種義即八種目的差別，應依大私婆長老所說的"爲了此身住立"等方式來理解。在這一分中以"非為嬉戲"等。

8.9; dha. sa. 1355; vibha. 518; mahāni. 206) nayenā』』ti pana paṭikkhepaṅgadassanamukhena desanāya āgatattā vuttanti daṭṭhabbaṃ.

Pathavisandhārakajalassa taṃsandhārakavāyunā viya paribhuttassa āhārassa vāyodhātuyāva āsaye avaṭṭhānanti āha 『『vāyodhātuvaseneva tiṭṭhatī』』ti. Atiharatīti yāva mukhā abhiharati. Vītiharatīti tato kucchiyaṃ vīmissaṃ karonto harati. Atiharatīti vā mukhadvāraṃ atikkāmento harati. Vītiharatīti kucchigataṃ passato harati, parivattetīti aparāparaṃ cāreti. Ettha ca āhārassa dhāraṇaparivattanasañcuṇṇanavisosanāni pathavīdhātusahitā eva vāyodhātu karoti, na kevalāti tāni pathavīdhātuyāpi kiccabhāvena vuttāni. Allattañca anupāletīti yathā vāyodhātu ādīhi aññehi visosanaṃ na hoti, tathā allattañca anupāleti. Tejodhātūti gahaṇīsaṅkhātā tejodhātu. Sā hi antopaviṭṭhaṃ āhāraṃ paripāceti. Añjaso hotīti āhārassa pavesanādīnaṃ maggo hoti. Ābhujatīti pariyesanavasena, ajjhoharaṇajiṇṇājiṇṇatādipaṭisaṃvedanavasena ca āvajjeti, vijānātīti attho. Taṃtaṃvijānanassa paccayabhūtoyeva hi payogo 『『sammāpayogo』』ti vutto. Yena hi payogena pariyesanādi nipphajjati, so tabbisayavijānanampi nipphādeti nāma tadavinābhāvato. Atha vā sammāpayogaṃ sammāpaṭipatti manvāya āgamma ābhujati samannāharati. Ābhogapubbako hi sabbopi viññāṇabyāpāroti tathā vuttaṃ.

Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Pariyesanatoti gocaragāme bhikkhatthaṃ āhiṇḍanato. Paribhogatoti āhārassa paribhuñjanato. Āsayatoti pittādiāsayato. Āsayati ettha ekajjhaṃ pavattamānopi kammaphalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato sayati tiṭṭhati pavattatīti āsayo, āmāsayassa upari tiṭṭhanako pittādiko. Mariyādattho hi ayamākāro. Nidhānanti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti nidhānaṃ, āmāsayo. Tato nidhānato. Aparipakkatoti gahaṇīsaṅkhātena kammajatejena avipakkato. Paripakkatoti yathābhuttassa āhārasa vipakkabhāvato. Phalatoti nipphattito. Nissandatoti ito cito ca nissandanato. Sammakkhanatoti sabbaso makkhanato. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāya (visuddhi. ṭī.

讓我為您直譯這段巴利文： 應理解因為說法是通過顯示否定支分的方式而來，所以說"依非為嬉戲等方式"。 如持水地下的風持水一樣，所食用的食物依風界住于處所，所以說"唯依風界而住"。向前運即運送至口。轉運即使之在胃中混合而運送。或者向前運是越過口門而運送。轉運是使已入胃者向兩邊運送，轉動即使之反覆活動。在此，食物的保持、轉動、粉碎、乾燥是風界與地界一起作用，不是單獨的，所以它們也說是地界的作用。保持濕性即如同不被風界等其他使乾燥，如是保持濕性。火界即所謂的消化火。它使進入內部的食物消化。成為道路即成為食物進入等的通道。察知即由於尋求，以及由於覺察吞食、消化未消化等而作意，意思是了知。因為成為種種了知的緣的努力稱為"正確努力"。因為由於某種努力而成就尋求等，由於與那個了知不相離，所以也稱為成就那個境界的了知。或者隨順正確實踐而察知、作意。因為一切識的作用都是以作意為先，所以如此說。 從行走即爲了乞食而往聚落。從尋求即在聚落中為乞食而遊行。從受用即從食物的受用。從處所即從膽汁等處所。雖然同時執行，但由於業果決定而依界限互不混雜而住、止、運轉為處所，即在生胃上面住立的膽汁等。因為這個聲音表示界限。儲藏即所食的食物堆積而住立之處為儲藏，即生胃。從那儲藏。從未消化即從未被稱為消化火的業生火消化。從已消化即從所食食物已消化。從果即從完成。從流出即從此處彼處流出。從遍涂即從一切處塗抹。這是此中的概要，詳細則在清凈道論註釋。

1.294) gahetabbo.

Sarīrato sedā muccantīti vegasaṃdhāraṇena uppannapariḷāhato sarīrato sedā muccanti. Aññe ca rogā kaṇṇasūlabhagandarādayo. Aṭṭhāneti manussāmanussapariggahite ayuttaṭṭhāne khettadevāyatanādike. Kuddhā hi amanussā, manussāpi vā jīvitakkhayaṃ pāpenti. Nissaṭṭhattā neva attano, kassaci anissajjitattā, jigucchanīyattā ca na parassa. Udakatumbatoti veḷunāḷiādiudakabhājanato. Tanti chaḍḍitaudakaṃ.

Addhānairiyāpathā ciratarappavattikā dīghakālikā iriyāpathā. Majjhimā bhikkhācaraṇādivasena pavattā. Cuṇṇiyairiyāpathā vihāre, aññatthāpi ito cito ca parivattanādivasena pavattāti vadanti. 『『Gateti gamane』』ti pubbe abhikkamapaṭikkamaggahaṇena gamanenapi purato pacchato ca kāyassa abhiharaṇaṃ vuttanti idha gamanameva gahitanti keci.

Yasmā mahāsivattheravāde anantare anantare iriyāpathe pavattarūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitāti taṃ sampajaññavipassanācāravasena veditabbaṃ. Tena vuttaṃ 『『tayidaṃ mahāsivattherena vuttaṃ asammohadhuraṃ mahāsatipaṭṭhānasutte adhippeta』』nti. Imasmiṃ pana sāmaññaphale sabbampi catubbidhaṃ sampajaññaṃ labbhati yāvadeva sāmaññaphalavisesadassanaparattā imissā desanāya. 『『Satisampayuttassevā』』ti idaṃ yathā sampajaññassa kiccato padhānatā gahitā, evaṃ satiyā pīti dassanatthaṃ vuttaṃ, na satiyā sabbhāvamattadassanatthaṃ. Na hi kadāci satirahitā ñāṇappavatti atthi. 『『Etassa hi padassa ayaṃ vitthāro』』ti iminā satiyā ñāṇena samadhurataṃyeva vibhāveti. Etānipadānīti 『『abhikkante paṭikkante sampajānakārī hotī』』tiādīni padāni. Vibhattānevāti visuṃ katvā vibhattāniyeva, imināpi sampajaññassa viya satiyāpettha padhānatameva vibhāveti.

讓我為您直譯這段巴利文： 當止息汗水時，因為忍耐衝動而生起的熱惱使身體流汗。其他疾病如耳痛、癰疽等。不適當的地方指被人非人佔據的不適宜處所如田地、天祠等。因為憤怒的非人，或者人也會導致生命喪失。因為已捨棄所以不是自己的，因為未被任何人捨棄，又因為可厭，所以不是他人的。水瓶即竹管等水器。它指被丟棄的水。 長時威儀是較長時間維持的長期威儀。中等是依乞食等而起的。細碎威儀是說在寺院或其他地方依此處彼處轉動等而起的。有些人說"已去即行走"，因為前面以前進後退的說法已說了向前向後運送身體，所以這裡只取行走。 因為在大私婆長老論中，以在每一個威儀中生起的色無色法就在彼處滅去的方式來理解正知，所以應知這是依正知觀行方式。因此說"這是大私婆長老所說的不癡分，在大念處經中所意趣的"。但在此沙門果經中得到一切四種正知，因為此說法是爲了顯示沙門果的殊勝。"只與念相應"是爲了顯示如正知在作用上是主要的，念也是如此而說，不只是爲了顯示唸的存在。因為沒有離開念而有智的運轉。以"這是此句的詳釋"來顯示念與智是同等的。這些句即"於前進後退正知而作"等句。已分別即已分別開來，以此也顯示如正知一樣念在這裡也是主要的。

Majjhimabhāṇakā pana bhaṇanti – eko bhikkhu gacchanto aññaṃ cintento aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati. Tathā eko tiṭṭhanto…pe… nisīdanto…pe… sayanto aññaṃ cintento aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati, ettakena pana na pākaṭaṃ hotīti caṅkamanena dīpenti. Yo hi bhikkhu caṅkamaṃ otaritvā ca caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti 『『pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanamajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ appatvā ettheva niruddhā, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā』』ti evaṃ pariggaṇhanto pariggaṇhantoyeva bhavaṅgaṃ otarati. Uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhahati, ayaṃ bhikkhu gatādīsu sampajānakārī nāma hotīti . Evampi na sotte kammaṭṭhānaṃ avibhūtaṃ hoti, tasmā bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati 『『kāyo acetano, mañco acetano, kāyo na jānāti 『ahaṃ mañce sayito』ti, mañco na jānāti 『mayi kāyo sayito』ti, acetano kāyo acetane mañce sayito』』ti evaṃ pariggaṇhanto eva cittaṃ bhavaṅge otāreti. Pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhati, ayaṃ sotte sampajānakārī nāma hoti. Kāyādīkiriyānibbattanena tammayattā, āvajjanakiriyā samuṭṭhitattā ca javanaṃ sabbampi vā chadvārappavattaṃ kiriyamayapavattaṃ nāma. Tasmiṃ sati jāgaritaṃ nāma hotīti pariggaṇhanto jāgarite sampajānakārī nāma. Api ca rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hoti. Vimuttāyatanasīsena dhammaṃ desentopi battiṃsatiracchānakathaṃ pahāya dasakathāvatthunissitasappāyakathaṃ kathentopi bhāsite sampajānakārī nāma. Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ manasikāraṃ pavattentopi dutiyaṃ jhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma. Dutiyañhi jhānaṃ vacīsaṅkhāravirahato visesato tuṇhībhāvo nāmāti. Evanti vuttappakārena, sattasupi ṭhānesu catudhāti attho.

Santosakathāvaṇṇanā

讓我為您直譯這段巴利文： 中部誦者們則說 - 有一比丘行走時思考其他、尋思其他而行走，有一比丘不捨離業處而行走。同樣，有一比丘站立時...坐時...躺臥時思考其他、尋思其他而躺臥，有一比丘不捨離業處而躺臥，但僅此還不明顯，所以以經行來說明。因為有一位比丘從經行處下來後站在經行道的一端觀察:"在東邊經行道端生起的色無色法未到達西邊經行道端就在此處滅去，在西邊經行道端生起的也未到達東邊經行道端就在此處滅去，在經行道中間生起的未到達兩端就在此處滅去，在經行中生起的色無色法未到達站立就在此處滅去，在站立中生起的未到達坐下就在此處滅去，在坐著時生起的未到達躺下就在此處滅去"，如是觀察觀察而進入有分。起身時帶著業處而起身，這位比丘稱為在行走等時正知而作。 如此在睡眠中業處也不會模糊，因此比丘盡其所能經行、站立、坐下後躺下時如是觀察:"身體是無心的，床是無心的，身體不知道'我躺在床上'，床不知道'身體躺在我上面'，無心的身體躺在無心的床上"，如是觀察而使心進入有分。醒來時帶著業處而醒來，這稱為在睡眠中正知而作。因為成為那些身等行為，以及因為作意行為生起，速行或一切六門轉起稱為唯作轉起。當此存在時稱為清醒，觀察此者稱為在清醒中正知而作。而且將晝夜分為六分后保持清醒五分，也稱為在清醒中正知而作。以解脫處為首說法，或者捨棄三十二種畜生論而說依十種論事的適宜之語，稱為在言語中正知而作。在三十八種所緣中運轉適意作意，或者入第二禪，稱為在沉默中正知而作。因為第二禪由於遠離語行而特別稱為沉默。如是即依所說方式，在七處中皆為四種，此為意義。 知足說釋

1. Yassa santosassa attani atthitāya bhikkhu 『『santuṭṭho』』ti vuccati, taṃ dassento 『『itarītarapaccayasantosena samannāgato』』ti āha. Cīvarādi yattha katthaci paccaye santussanena samaṅgībhūtoti attho. Atha vā itaraṃ vuccati hīnaṃ paṇītato aññattā, tathā paṇītaṃ itaraṃ hīnato aññattā. Apekkhāsiddhā hi itaratāti. Iti yena dhammena hīnena vā paṇītena vā cīvarādipaccayena santussati, so tathā pavatto alobho itarītarapaccayasantoso, tena samannāgato. Yathālābhaṃ attano lābhānurūpaṃ santoso yathālābhasantoso. Sesadvayepi eseva nayo. Labbhatīti vā lābho, yo yo lābho yathālābhaṃ, tena santoso yathālābhasantoso.Balanti kāyabalaṃ. Sāruppanti pakatidubbalādīnaṃ anucchavikatā.

Yathāladdhato aññassa apatthanā nāma siyā appicchatāyapi pavattiākāroti tato vinivattitameva santosassa sarūpaṃ dassento 『『labhantopi na gaṇhātī』』ti āha. Taṃ parivattetvāti pakatidubbalādīnaṃ garucīvaraṃ na phāsubhāvāvahaṃ, sarīrakhedāvahañca hotīti payojanavasena, na atricchatādivasena taṃ parivattetvā. Lahukacīvaraparibhogo na santosavirodhīti āha 『『lahukena yāpentopi santuṭṭhova hotī』』ti. Mahagghaṃ cīvaraṃ bahūni vā cīvarāni labhitvāpi tāni vissajjetvā tadaññassa gahaṇaṃ yathāsāruppanaye ṭhitattā na santosavirodhīti āha 『『tesaṃ…pe… dhārentopi santuṭṭhova hotī』』ti. Evaṃ sesapaccayepi yathābalayathāsāruppaniddesesu api-saddaggahaṇe adhippāyo veditabbo.

Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā chaḍḍitaṃ harītakaṃ. Buddhādīhi vaṇṇitanti 『『pūtimuttabhesajjaṃ nissāya pabbajjā』』tiādinā (mahāva. 73, 128) sammāsambuddhādīhi pasatthaṃ. Appicchatāsantuṭṭhīsu bhikkhū niyojento paramasantuṭṭhova hoti paramena ukkaṃsagatena santosena samannāgatattā.

Kāyaṃ pariharanti posentīti kāyaparihārikā. Tathā kucchiparihārikā veditabbā. Kucchiparihārikatā ca ajjhoharaṇena sarīrassa ṭhitiyā upakārakatāvasena icchitāti bahiddhāva kāyassa upakārakatāvasena kāyaparihārikatā daṭṭhabbā.

Parikkhāramattāti parikkhāraggahaṇaṃ. Tatraṭṭhakapaccattharaṇanti attanā anadhiṭṭhahitvā tattheva tiṭṭhanakapaccattharaṇaṃ . Paccattharaṇādīnañcettha navamādibhāvo yathāvuttapaṭipāṭiyā daṭṭhabbo, na tesaṃ tathā patiniyatabhāvato. Kasmā? Tathā nadhāraṇato. Dupposabhāvena mahāgajā viyāti mahāgajā. Yadi itarepi appicchatādisabhāvā, kiṃ tesampi vasena ayaṃ desanā icchitāti? Noti āha 『『bhagavā panā』』tiādi. Kāyaparihāro payojanaṃ etenāti kāyaparihārikaṃ. Tenāha 『『kāyaṃ pariharaṇamattakenā』』ti.

Catūsu disāsu sukhavihāratāya sukhavihāraṭṭhānabhūtā catasso disā etassāti catuddiso catuddiso eva cātuddiso. Tāsu eva katthaci satte vā saṅkhāre vā bhayena na paṭihanati, sayaṃ vā tena na paṭihaññatīti appaṭigho. Santussamāno itarītarenāti uccāvacena paccayena sakena, santena, samameva ca tussanako. Paricca sayanti, kāyacittāni parisayanti abhibhavantīti parissayā, sīhabyagghādayo, kāmacchandādayo ca, te parissaye adhivāsanakhantiyā vinayādīhi ca sahitā khantā, abhibhavitā ca. Thaddhabhāvakarabhayābhāvena achambhī. Eko careti ekākī hutvā carituṃ sakkuṇeyya. Khaggavisāṇakappoti tāya eva ekavihāritāya khaggamigasiṅgasamo.

讓我為您直譯這段巴利文： 顯示比丘因具足何種知足而稱為"知足者"，所以說"具足種種資具知足"。意思是對衣服等任何資具都滿足而具足。或者說"另一"指卑劣，因為與殊勝不同，同樣殊勝也是另一，因為與卑劣不同。因為另一性是依對比而成。如此以卑劣或殊勝的衣服等資具而知足的法，那樣運轉的無貪即是種種資具知足，具足此者。隨所得知足是隨自己所得而知足。其餘二種也是這個道理。或者所得即是得，隨何所得即隨所得，以此知足即隨所得知足。力即身體力量。適宜即對自然虛弱等者的適當。 顯示知足的本質異於從所得之外不求其他的少欲的運轉方式，所以說"得到也不取"。轉換它即對自然虛弱等者重衣不能帶來安適，會帶來身體疲勞，所以依目的而非依多欲等轉換它。使用輕衣不違背知足，所以說"以輕便度日也是知足"。得到貴重衣服或多件衣服后捨棄它們而取其他的，因為住于如其適宜的方式所以不違背知足，因此說"捨棄它們...受持也是知足"。如是對其餘資具在如力如適宜的說明中，應知"也"字的意趣。 牛尿訶梨勒即浸泡在牛尿中的，或因腐爛而被丟棄的訶梨勒。為佛陀等所讚歎即如"依腐尿藥而出家"等被正等正覺者等所稱讚。引導比丘們少欲知足即是最知足者，因為具足最高究竟的知足。 維持身體即養育的是維持身。同樣應知維持腹。維持腹是通過嚥下來維持身體的生存而要求的，所以維持身應視為只在外部對身體的幫助。 資具量即取資具。住處敷具即不經自己決意而在那裡住的敷具。此中敷具等的第九等位應依所說次第理解，不是因為它們如此固定。為什麼？因為不如此受持。如大象一般難養即大象。如果其他也是少欲等性質，為何不以他們的方式來說這教法？不，所以說"但世尊"等。以此維持身為目的即維持身。因此說"僅為維持身"。 在四方安樂住，以四方為安樂住處者即四方，四方即是四方。在那些方中對任何有情或行不因恐懼而排斥，自己也不被它排斥即無礙。以種種知足即以高低資具，以自己的，寂靜的，平等地知足。超越危險即以忍耐克服獅子虎豹等和貪慾等危險。由於無有造成僵硬的恐懼故無畏。獨行即能夠獨自而行。如犀角即因那獨住性如犀牛角。

Asañjātavātābhighātehi siyā sakuṇo apakkhakoti 『『pakkhī sakuṇo』』ti visesetvā vutto.

Nīvaraṇappahānakathāvaṇṇanā

216.Vattabbataṃ āpajjatīti 『『asukassa bhikkhuno araññe tiracchānagatānaṃ viya, vanacarakānaṃ viya ca nivāsamattameva, na pana araññavāsānucchavikā kāci sammāpaṭipattī』』ti apavādavasena vattabbataṃ, āraññakehi vā tiracchānagatehi, vanacaravisabhāgajanehi vā saddhiṃ vippaṭipattivasena vattabbataṃ āpajjati. Kāḷakasadisattā kāḷakaṃ, thullavajjaṃ. Tilakasadisattā tilakaṃ, aṇumattavajjaṃ.

Vivittanti janavivittaṃ. Tenāha 『『suñña』』nti. Taṃ pana janasaddaghosābhāveneva veditabbaṃ saddakaṇṭakattā jhānassāti āha 『『appasaddaṃ appanigghosanti attho』』ti. Etadevāti nissaddataṃyeva. Vihāro pākāraparicchinno sakalo āvāso. Aḍḍhayogoti dīghapāsādo, 『『garuḷasaṇṭhānapāsādo』』tipi vadanti. Pāsādoti caturassapāsādo. Hammiyaṃ muṇḍacchadanapāsādo . Aṭṭo paṭirājūnaṃ paṭibāhanayoggo catupañcabhūmako patissayaviseso. Māḷo ekakūṭasaṅgahito anekakoṇavanto patissayaviseso. Aparo nayo vihāro nāma dīghamukhapāsādo. Aḍḍhayogo ekapassacchadanakasenāsanaṃ. Tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā, tena taṃ ekapassachadanakaṃ hoti. Pāsādo nāma āyatacaturassapāsādo. Hammiyaṃ muṇḍacchadanakaṃ candikaṅgaṇayuttaṃ. Guhā nāma kevalā pabbataguhā. Leṇaṃ dvārabaddhaṃ pabbhāraṃ. Sesaṃ vuttanayameva. Maṇḍapoti sākhāmaṇḍapo.

Vihārasenāsananti patissayabhūtaṃ senāsanaṃ. Mañcapīṭhasenāsananti mañcapīṭhañceva mañcapīṭhasambandhasenāsanañca. Cimilikādi santharitabbato santhatasenāsanaṃ. Abhisaṅkharaṇābhāvato sayanassa nisajjāya ca kevalaṃ okāsabhūtaṃ senāsanaṃ. 『『Vivittaṃ senāsana』』nti iminā senāsanaggahaṇena saṅgahitameva sāmaññajotanābhāvato.

Yadi evaṃ kasmā 『『arañña』』ntiādi vuttanti āha 『『ima panā』』tiādi. 『『Bhikkhunīnaṃ vasena āgata』』nti idaṃ vinaye tathā āgatataṃ sandhāya vuttaṃ, abhidhammepi pana 『『araññanti nikkhamitvā bahi indakhīlā, sabbametaṃ arañña』』nti (vibha. 529) āgatameva. Tattha hi yaṃ na gāmapadesantogadhaṃ, taṃ 『『arañña』』nti nippariyāyavasena tathā vuttaṃ. Dhutaṅganiddese (visuddhi.

讓我為您直譯這段巴利文： 因為鳥可能會因未生風擊而無翼，所以特別說"有翼之鳥"。 斷除障礙說釋 216. 遭受議論即"某比丘在林野中如野獸、如山民般僅僅居住，而無任何適合林居的正確行持"，以誹謗方式遭受議論，或者因與林居野獸、異類山民等相違背而遭受議論。因為像黑點所以稱為黑點，即重罪。因為像芝麻點所以稱為芝麻點，即微細罪。 遠離即遠離人群。所以說"空"。而這應由無人聲響來理解，因為聲音是禪定的刺，所以說"意思是少聲少響"。正是這個即是無聲。精舍是被墻所圍繞的整個住處。半圓屋是長殿堂，也有人說是"金翅鳥形狀的殿堂"。殿堂是四方殿堂。樓閣是平頂殿堂。樓是適合防禦敵王的四五層特殊住所。圓屋是單尖頂有多角的特殊住所。另一說法,精舍是長面殿堂。半圓屋是單邊有遮蔽的住處。據說它一邊墻高，另一邊低，所以它是單邊遮蔽的。殿堂是長方形殿堂。樓閣是平頂有月光庭院的。洞即單純的山洞。巖窟是有門的巖穴。其餘如前所說。棚即枝棚。 精舍住處即作為庇護的住處。床座住處即床座和與床座相關的住處。因為要鋪設蓆子等所以是鋪設住處。因為沒有特別建造所以僅是臥坐的空間住處。以"遠離住處"此住處的攝取，是因為沒有一般的顯示。 若如此，為何說"林野"等？所以說"此等"等。"依比丘尼而來"這是就律中如此而來而說，但在阿毗達磨中也說"林野即出去在門檻外，這一切是林野"。因為在那裡，凡不屬於村落界內的，都以無比喻方式說為"林野"。在頭陀支說明中。;

1.31) yaṃ vuttaṃ, taṃ yuttaṃ,tasmā tattha vuttanayena gahetabbanti adhippāyo. Rukkhamūlanti rukkhasamīpaṃ. Vuttañhetaṃ 『『yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni nipatanti, ettāvatā rukkhamūla』』nti. Sela-saddo avisesato pabbatapariyāyoti katvā vuttaṃ 『『pabbatanti sela』』nti, na silāmayameva, paṃsumayādiko tividhopi pabbato evāti. Vivaranti dvinnaṃ pabbatānaṃ mitho āsannatare ṭhitānaṃ ovarakādisadisaṃ vivaraṃ, ekasmiṃyeva vā pabbate. Umaṅgasadisanti suduṅgāsadisaṃ. Manussānaṃ anupacāraṭṭhānanti pakatisañcāravasena manussehi na sañcaritabbaṭṭhānaṃ. Ādi-saddena 『『vanapatthanti vanasaṇṭhānametaṃ senāsanānaṃ adhivacanaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti na manussūpacārānametaṃ, vanapatthanti durabhisambhavānametaṃ senāsanānaṃ adhivacana』』nti (vibha. 531) imaṃ pāḷisesaṃ saṅgaṇhāti. Acchannanti kenaci chadanena antamaso rukkhasākhāyapi na chāditaṃ. Nikkaḍḍhitvāti nīharitvā. Pabbhāraleṇasadiseti pabbhārasadise leṇasadise ca.

Piṇḍapātapariyesanaṃ piṇḍapāto uttarapadalopenāti āha 『『piṇḍapātapariyesanato paṭikkanto』』ti . Pallaṅkanti ettha parisaddo 『『samantato』』ti etassa atthe, tasmā vāmoruñca dakkhiṇoruñca samaṃ ṭhapetvā ubho pāde aññamaññaṃ sambandhitvā nisajjā pallaṅkanti āha 『『samantato ūrubaddhāsana』』nti. Ūrūnaṃ bandhanavasena nisajjā pallaṅkaṃ. Ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, evaṃ ubho pāde ābhugge bhañjite katvā, taṃ pana ubhinnaṃ pādānaṃ tathā sambandhatākaraṇanti āha 『『bandhitvā』』ti.

Heṭṭhimakāyassa ca anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti 『『ujuṃ kāya』』nti ettha kāya-saddo uparimakāyavisayoti āha 『『uparimaṃ sarīraṃ ujuṃ ṭhapetvā』』ti. Taṃ pana ujukaṭhapanaṃ sarūpato, payojanato ca dassetuṃ 『『aṭṭhārasā』』tiādi vuttaṃ. Na paṇamantīti na onamanti. Na paripatatīti na vigacchati vīthiṃ na laṅgheti. Tato eva pubbenāparaṃ visesappattiyā kammaṭṭhānaṃ vuḍḍhiṃ phātiṃ vepullaṃ upagacchati. Parimukhanti ettha parisaddo abhi-saddena samānatthoti āha 『『kammaṭṭhānābhimukha』』nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Samīpattho vā parisaddoti dassento 『『mukhasamīpe vā katvā』』ti āha. Ettha ca yathā 『『vivittaṃ senāsanaṃ bhajatī』』tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ 『『nisīdatī』』ti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito. 『『Pallaṅkaṃ ābhujitvā』』ti iminā nisajjāya daḷhabhāvo, 『『parimukhaṃ satiṃ upaṭṭhapetvā』』ti iminā ārammaṇapariggahūpāyo. Parīti pariggahaṭṭho 『『pariṇāyikā』』tiādīsu viya. Mukhanti niyyānaṭṭho 『『suññatavimokkhamukha』』ntiādīsu viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho, tasmā pariggahitaniyyānanti sabbathā gahitāsammosaṃ paricattasammosaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti attho.

讓我為您直譯這段巴利文： 所說的是合理的，所以意思是應依那裡所說的方式來理解。樹下即樹的附近。因為說"中午時分陽光遍照，無風時樹葉落下的範圍，即是樹下"。巖字一般是山的同義詞，所以說"山即巖"，不僅是石製的，土製等三種也都是山。裂縫即兩座山互相靠近而立時如房間般的裂縫，或在一座山中。如隧道即如深洞。人不行處即依一般往來人不經行的地方。等字包括"深林即森林，這是住處的代名詞；深林即恐怖處的代名詞；深林即令人毛骨悚然處的代名詞；深林即邊遠處的代名詞；深林即人不行處的代名詞；深林即難到達處的住處的代名詞"這剩餘的經文。無遮蔽即未被任何遮蔽，乃至樹枝也未覆蓋。拖出即拉出。如山洞巖窟即如山洞和如巖窟。 乞食尋求稱為乞食是省略后詞，所以說"從乞食尋求返回"。此中跏趺的"pari"字意為"周遍"，所以將左大腿和右大腿平放，把兩足互相連結而坐為跏趺，因此說"周遍結腿而坐"。依結腿方式而坐為跏趺。"盤"即如何依跏趺方式而坐，如此使兩足彎曲摺疊，而那是使兩足如此相連，所以說"結"。 下身的不直立以坐的說法已表明，所以在"正身"中身字指上身，因此說"使上身正直而立"。為顯示那正直立的本質和目的而說"十八"等。不傾即不俯。不散亂即不離開，不超出軌道。正因如此，由前後特殊成就，業處達到增長、擴大、廣大。"面前"中的"pari"字與"abhi"字同義，所以說"向著業處"，意思是從外在種種所緣收攝而只關注業處。或者說"pari"字有接近義，所以說"或置於面前附近"。此中如以"親近遠離住處"等顯示適合修習的住處，如此以"坐"顯示不懈怠不掉舉分的寂靜威儀。以"結跏趺"顯示坐姿的穩固，以"現起面前念"顯示攝取所緣的方法。"pari"是攝取義如"引導者"等中。"面"是出離義如"空解脫門"等中。因為從對治而出是出離義，所以攝取出離即作已完全把握、已舍離忘失的念，意思是建立最上念慧。

1. Abhijjhāyati gijjhati abhikaṅkhati etāyāti abhijjhā, lobho. Lujjanaṭṭhenāti bhijjanaṭṭhena, khaṇe khaṇe bhijjanaṭṭhenāti attho. Vikkhambhanavasenāti ettha vikkhambhanaṃ anuppādanaṃ appavattanaṃ, na paṭipakkhānaṃ suppahīnatā. 『『Pahīnattā』』ti ca pahīnasadisataṃ sandhāya vuttaṃ jhānassa anadhigatattā. Tathāpi nayidaṃ cakkhuviññāṇaṃ viya sabhāvato vigatābhijjhaṃ, atha kho bhāvanāvasena, tenāha 『『na cakkhuviññāṇasadisenā』』ti. Eseva nayoti yathā imassa cittassa bhāvanāya paribhāvitattā vigatābhijjhatā, evaṃ abyāpannaṃ vigatathinamiddhaṃ anuddhataṃ nibbicikicchañcāti attho. Purimapakatinti parisuddhapaṇḍarasabhāvaṃ. 『『Yā cittassa akalyatāti』』ādinā (dha. sa. 1162; vibha. 546) thinassa, 『『yā kāyassa akalyatā』』tiādinā (dha. sa. 1163; vibha. 546) ca middhassa abhidhamme niddiṭṭhattā vuttaṃ 『『thinaṃ cittagelaññaṃ, middhaṃ cetasikagelañña』』nti. Satipi aññamaññaṃ avippayoge cittakāyalahutādīnaṃ viya cittacetasikānaṃ yathākammaṃ taṃ taṃ visesassa yā tesaṃ akalyatādīnaṃ visesappaccayatā, ayametesaṃ sabhāvoti daṭṭhabbaṃ. Ālokasaññīti ettha atisayatthavisiṭṭhaatthi atthāvabodhako ayamīkāroti dassento āha 『『rattimpi…pe… samannāgato』』ti. Idaṃ ubhayanti satisampajaññamāha. Atikkamitvā vikkhambhanavasena pajahitvā. 『『Kathamida』』nti pavattiyā kathaṅkathā, vicikicchā. Sā etassa atthīti kathaṅkathī, na kathaṅkathīti akathaṃkathī, nibbicikiccho. Lakkhaṇādibhedatoti ettha ādi-saddena paccayapahānapahāyakādīnampi saṅgaho daṭṭhabbo. Tepi hi bhedato vattabbāti.

218.Tesanti iṇavasena gahitadhanānaṃ. Pariyantoti dātabbaseso. So balavapāmojjaṃ labhati 『『iṇapalibodhato muttomhī』』ti. Somanassaṃ adhigacchati 『『jīvikānimittaṃ atthī』』ti.

219.Visabhāgavedanuppattiyāti dukkhavedanuppattiyā. Dukkhavedanā hi sukhavedanāya kusalavipākasantānassa virodhitāya visabhāgā. Catuiriyāpathaṃ chindantoti catubbidhampi iriyāpathappavattiṃ pacchindanto. Byādhiko hi yathā ṭhānagamanesu asamattho, evaṃ nisajjādīsupi asamattho hoti. Ābādhetīti pīḷeti. Vātādīnaṃ vikāro visamāvatthā byādhīti āha 『『taṃsamuṭṭhānena dukkhena dukkhito』』ti. Dukkhavedanāya pana byādhibhāve mūlabyādhinā ābādhiko ādito bādhatīti katvā. Anubandhabyādhinā dukkhito aparāparaṃ sañjātadukkhoti katvā. Gilānoti dhātusaṅkhayena parikkhīṇasarīro. Appamattakaṃ vā balaṃ balamattā. Tadubhayanti pāmojjaṃ, somanassañca. Tattha labhetha pāmojjaṃ 『『rogato muttomhī』』ti. Adhigaccheyya somanassaṃ 『『atthi me kāye bala』』nti.

220.Sesanti 『『tassa hi 『bandhanā muttomhī』ti āvajjayato tadubhayaṃ hoti. Tena vutta』』nti evamādi. Vuttanayenevāti paṭhamadutiyapadesu vuttanayeneva. Sabbapadesūti avasiṭṭhapadesu tatiyādīsu koṭṭhāsesu.

221-222.Na attani adhīnoti na attāyatto. Parādhīnoti parāyatto. Aparādhīnatāya bhujo viya attano kicce esitabboti bhujisso. Savasoti āha 『『attano santako』』ti. Anudakatāya kaṃ pānīyaṃ tārenti etthāti kantāroti āha 『『nirudakaṃ dīghamagga』』nti.

讓我為您直譯這段巴利文： 217. 以此貪求、渴望、希望為貪慾，即貪。破壞義即分裂義，意思是剎那剎那分裂義。鎮伏方面即此處鎮伏是不生起不運轉，不是對治完全斷除。說"已斷"是就類似已斷而言，因為未證得禪定。如此也不是如眼識般本性離貪，而是依修習，所以說"不如眼識"。此即方法即如此心因修習遍熏故離貪，如是無瞋、離昏沉睡眠、不掉舉、無疑惑，此為意義。前狀態即清凈白凈性。因為在阿毗達磨中以"心的不適"等說明昏沉，以"身的不適"等說明睡眠，所以說"昏沉是心的病態，睡眠是心所的病態"。雖然有不相離，如心身輕安等的心心所，應知依其各自業用的那些殊勝，是它們不適等的特殊緣，這是它們的自性。"光明想"中，此i聲表示殊勝義、特殊義、有義、了知義，所以說"具足夜間...等"。此二者指念與正知。超越即以鎮伏方式斷除。"如何這個"運轉為疑惑，即疑。有此為疑惑者，非疑惑者即無疑惑者。從相等區別中，此處等字應知也包括因緣、斷除、能斷等的區別。因為它們也應從區別來說。 218. 它們即依債務所取之財。餘額即應付餘額。他得到強烈喜悅"我已脫離債務束縛"。獲得喜樂"我有生計因緣"。 219. 生起異類受即生起苦受。因為苦受與樂受、善報相續相違故為異類。切斷四威儀即切斷四種威儀運轉。因為病人如不能站立行走，也不能坐等。逼迫即折磨。風等變異不正常狀態為病，所以說"由它生起的苦而苦"。在苦受為病的情況下，以根本病為病人因為從開始逼迫，以相續病為受苦因為後後生起苦。病者即因界損減而身體衰竭。或少許力即力量。彼二即喜悅與喜樂。其中得到喜悅"我已脫離病"。獲得喜樂"我身有力"。 220. 其餘即"他思惟'我已脫離束縛'而有彼二。所以說"等。如所說方式即如第一第二句所說方式。一切句即其餘第三等分。 221-222. 不依于自即不自主。依他即他主。因不依他如臂在自己事中當求為自由者。自在故說"自己所有"。因無水而運送水者為曠野，所以說"無水長路"。

223.Tatrāti tasmiṃ dassane. Ayanti idāni vuccamānā sadisatā. Yena iṇādīnaṃ upamābhāvo, kāmacchandādīnañca upameyyabhāvo hoti, so nesaṃ upamopameyyasambandho sadisatāti daṭṭhabbaṃ. Yo yamhi kāmacchandena rajjatīti yo puggalo yamhi kāmarāgassa vatthubhūte puggale kāmacchandavasena ratto hoti. Taṃ vatthuṃ gaṇhātīti taṃ taṇhāvatthuṃ 『『mameta』』nti gaṇhāti.

Upaddavethāti upaddavaṃ karotha.

Nakkhattassāti mahassa. Muttoti bandhanato mutto.

Vinaye apakataññunāti vinayakkame akusalena. So hi kappiyākappiyaṃ yāthāvato na jānāti. Tenāha 『『kismiñcidevā』』tiādi.

Gacchatipīti thokaṃ thokaṃ gacchatipi. Gacchanto pana tāya eva ussaṅkitaparisaṅkitatāya tattha tattha tiṭṭhatipi. Īdise kantāre gato 『『ko jānāti kiṃ bhavissatī』』ti nivattatipi, tasmā gataṭṭhānato agataṭṭhānameva bahutaraṃ hoti. Saddhāya gaṇhituṃ saddheyyaṃ vatthuṃ 『『idameva』』nti saddahituṃ na sakkoti. Atthi natthīti 『『atthi nu kho, natthi nu kho』』ti. Araññaṃ paviṭṭhassa ādimhi eva sappanaṃ āsappanaṃ. Pari parito, uparūpari vā sappanaṃ parisappanaṃ. Ubhayenapi tattheva paribbhamanaṃ vadati. Tenāha 『『apariyogāhana』』nti. Chambhitattanti araññasaññāya uppannaṃ chambhitabhāvaṃ, utrāsanti attho.

224.Tatrāyaṃ sadisatāti etthāpi vuttanayānusārena sadisatā veditabbā. Yadaggena hi kāmacchandādayo iṇādisadisā, tadaggena tesaṃ pahānaṃ āṇaṇyādisadisaṃ abhāvoti katvā. Cha dhammeti asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Bhāvetvāti brūhetvā. Mahāsatipaṭṭhāne (dī. ni. 2.372-374) vaṇṇayissāma tatthassa anuppannānuppādanauppannapahānādivibhāvanavasena savisesaṃ pāḷiyā āgatattā. Esa nayo byāpādādippahānakabhāvepi. Paravatthumhīti ārammaṇabhūte parasmiṃ vatthusmiṃ.

Anatthakaroti attano parassa ca anatthāvaho. Cha dhammeti mettānimittassa uggaho, mettābhāvanānuyogo , kammassakatā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Tatthevāti mahāsatipaṭṭhāneyeva (dī. ni.

讓我為您直譯這段巴利文： 223. 其中即在那見。此即現在所說的相似性。應知因為債務等成為譬喻，貪慾等成為所譬喻，它們之間的譬喻與所譬喻關係是相似性。任何人對任何對像貪慾即任何人對作為貪慾所緣的人依貪慾而染著。取彼所緣即取彼愛慾所緣為"我的"。 逼迫即造成災禍。 節日即慶典。解脫即從束縛解脫。 在律中無知者即對律儀不熟練者。因為他不如實知可行不可行。所以說"任何"等。 也行走即也一點點行走。而行走時正因為那種疑慮恐懼在此處彼處也停止。在如此曠野中行走者"誰知道會發生什麼"而返回，所以從已去處到未去處更多。不能以信取信仰之事即不能"就是這個"而信受。有無即"是否有，是否無"。進入林野最初的遊移即遊移。遍即周遍，或上上游移為遍遊移。以二者都說在那裡徘徊。所以說"不深入"。戰慄性即因林野想而生起的戰慄狀態，意思是恐懼。 224. 此中此相似性即此處也應依所說方式理解相似性。因為就貪慾等如債務等的程度，就其程度斷除它們如無債等成為無有。六法即取醜相、修習不凈觀、守護諸根門、飲食知量、善友、適宜之語這六法。修習即增長。在大念處經中我們將解釋，因為在那裡依未生不令生、已生令斷等的分別而特別出現在經文中。這方式在瞋恚等的能斷中也是如此。在他所緣即在作為所緣的他人事物中。 造作無益即對自他帶來無益。六法即取慈相、修習慈心、業自性、多作思惟、善友、適宜之語這六法。正在那裡即正在大念處經中。;

2.372-374). Cārittasīlaṃ uddissa paññattasikkhāpadaṃ ācārapaṇṇatti.

Bandhanāgāraṃ pavesitattā aladdhanakkhattānubhavo puriso 『『nakkhattadivase bandhanāgāraṃ pavesito puriso』』ti vutto, nakkhattadivase eva vā tadananubhavanatthaṃ tathā kato. Mahāanatthakaranti diṭṭhadhammikādiatthahāpanamukhena mahato anatthassa kārakaṃ. Cha dhammeti atibhojane nanimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti ime cha dhamme.

Uddhaccakukkucce mahāanatthakaranti parāyattatāpādanato vuttanayena mahato anatthassa kārakanti. Attho cha dhammeti bahussutatā, paripucchakatā, vinaye pakataññutā, vuḍḍhasevitā, kalyāṇamittatā, sappāyakathāti ime cha dhamme.

Balavāti paccatthikavidhamanasamatthena balena balavā. Sajjāvudhoti sannaddhadhanuādiāvudho. Sūravīrasevakajanavasena saparivāro. Tanti yathāvuttaṃ purisaṃ. Balavantatāya, sajjāvudhatāya, saparivāratāya ca corā dūratova disvā palāyeyyuṃ. Anatthakārikāti sammāpaṭipattiyā vibandhakaraṇato vuttanayena anatthakārikā. Cha dhammeti bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Yathā bāhusaccādīni uddhaccakukkuccassa pahānāya saṃvattanti, evaṃ vicikicchāya pīti idhāpi bahussutatādayo gahitā. Kalyāṇamittatā sappāyakathā viya pañcannaṃ, tasmā tassa tassa anucchavikasevanatā veditabbā. Sammāpaṭipattiyā appaṭipattinimittatāmukhena vicikicchā micchāpaṭipattimeva paribrūhetīti tassā pahānaṃ duccaritavidhūnanūpāyoti āha 『『duccaritakantāraṃ nittharitvā』』tiādi.

225.Pāmojjaṃ nāma taruṇapīti, sā kathañcipi tuṭṭhāvatthāti āha 『『pāmojjaṃ jāyatīti tuṭṭhākāro jāyatī』』ti. Tuṭṭhassāti okkantikabhāvappattāya pītiyā vasena tuṭṭhassa. Attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ khobhayamānā pharaṇalakkhaṇā pīti jāyati. Pītisahitaṃ pīti uttarapadalopena, kiṃ pana taṃ ? Mano. Pīti mano etassāti pītimano, tassa pītimanassa. Tayidaṃ atthamattameva dassento 『『pītisampayuttacittassā』』ti āha. Kāyoti idha arūpakalāpo adhippeto, na vedanādikkhandhattayamevāti āha 『『nāmakāyo passambhatī』』ti, passaddhidvayassa pītivasenettha passambhanaṃ adhippetaṃ. Vigatadarathoti pahīnauddhaccādikilesadaratho. Vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭṭhasarīratāya kāyikampi sukhaṃ vedetīti āha 『『kāyikampi cetasikampi sukhaṃ vedayatī』』ti. Imināti 『『sukhaṃ paṭisaṃvedetī』』ti evaṃ vuttena. Saṃkilesapakkhato nikkhantattā, paṭhamajjhānapakkhikattā ca nekkhammasukhena. Sukhitassāti sukhino.

Paṭhamajjhānakathāvaṇṇanā

讓我為您直譯這段巴利文： 2.372-374. 就行為戒制定的學處是行為規定。 因被關入監獄而未能享受節日的人稱為"節日被關入監獄的人"，或是在節日當天爲了使他不能享受而如此對待。造大無益即通過現世等利益損減而造作大無益。六法即不取過食為相、轉換威儀、作意光明想、露地住、善友、適宜之語這六法。 掉舉惡作造大無益即因導致依他性而如所說方式造作大無益。意思是六法即多聞、好問、通達律、親近長者、善友、適宜之語這六法。 強力即具有能摧毀敵對的力量而有力。備武器即已備弓等武器。因有勇士隨從而有眷屬。彼即如所說的人。因為力量、備武器、有眷屬，盜賊遠遠見到就會逃跑。造無益即因妨礙正行持而如所說方式造無益。六法即多聞、好問、通達律、多決定、善友、適宜之語這六法。如同多聞等導向斷除掉舉惡作，如是對疑惑也在此處取多聞等。善友如適宜之語對五種，因此應知親近適合各自的。疑惑通過不行正行的相門而增長邪行，所以斷除它是除滅惡行的方法，因此說"度過惡行曠野"等。 225. 喜悅即未成熟的喜，它是某種滿足狀態，所以說"生喜悅即生滿足狀態"。喜者即依已入定狀態的喜而喜者。因自身遍滿，因自生殊勝色生起，以遍滿相震動全身而生喜。喜俱即省略后詞，那是什麼？意。喜意為有喜之意，其喜意。顯示這僅是意義而說"喜相應心"。身在此處意指無色聚，不僅是受等三蘊，所以說"名身輕安"，此處意指依喜而有兩種輕安。離熱惱即已斷掉舉等煩惱熱惱。依所說方式的前分修習而感受心理樂時，因為身體被它所生殊勝色觸及，也感受身體之樂，所以說"感受身心之樂"。以此即以如此所說"感受樂"。因為出離染污分，因為屬於初禪分，所以以出離樂。樂者即有樂者。 初禪說釋

1. 『『Cittaṃ samādhiyatī』』ti etena upacāravasenapi appanāvasenapi cittassa samādhānaṃ kathitaṃ. Evaṃ sante 『『so vivicceva kāmehī』』tiādikā desanā kimatthiyāti āha 『『so vivicceva kāmehi…pe… vutta』』nti. Tattha uparivisesadassanatthanti paṭhamajjhānādiuparivattabbavisesadassanatthaṃ. Na hi upacārasamādhisamadhigamena vinā paṭhamajjhānādiviseso samadhigantuṃ sakkā. Pāmojjuppādādīhi kāraṇaparamparā dutiyajjhānādisamadhigamepi icchitabbāva paṭipadāñāṇadassanavisuddhi viya dutiyamaggādisamadhigameti daṭṭhabbaṃ. Tassa samādhinoti 『『sukhino cittaṃ samādhiyatī』』ti evaṃ sādhāraṇavasena vutto yo appanālakkhaṇo, tassa samādhino. Pabhedadassanatthanti dutiyajjhānādivibhāgassa ceva abhiññādivibhāgassa ca pabhedadassanatthaṃ. Karo vuccati pupphasambhavaṃ gabbhāsaye karīyatīti katvā, karato jāto kāyo karajakāyo, tadupasanissayo catusantatirūpasamudāyo. Kāmaṃ nāmakāyopi vivekajena pītisukhena tathāladdhupakāro, 『『abhisandetī』』tiādivacanato pana rūpakāyo idhādhippetoti āha 『『imaṃ karajakāya』』nti. Abhisandetīti abhisandanaṃ karoti. Taṃ pana jhānamayena pītisukhena karajakāyassa tintabhāvāpādanaṃ, sabbatthakameva lūkhabhāvāpanayananti āha 『『temetī』』tiādi, tayidaṃ abhisandanaṃ atthato yathāvuttapītisukhasamuṭṭhānehi paṇītarūpehi kāyassa parippharaṇaṃ daṭṭhabbaṃ. 『『Parisandetī』』tiādīsupi eseva nayo. Sabbaṃ etassa atthīti sabbavā, tassa sabbāvato. Avayavāvayavisambandhe avayavini sāmivacananti avayavīvisayo sabba-saddo, tasmā vuttaṃ 『『sabbakoṭṭhāsavato』』ti. Aphuṭaṃnāma na hoti yattha yattha kammajarūpaṃ, tattha tattha cittajarūpassa abhibyāpanato. Tenāha 『『upādinnakasantatī』』tiādi.

227.Chekoti kusalo. Taṃ panassa kosallaṃ nhāniyacuṇṇānaṃ sannane piṇḍīkaraṇe ca samatthatāvasena veditabbanti āha 『『paṭibalo』』tiādi. Kaṃsa-saddo 『『mahatiyā kaṃsapātiyā』』tiādīsu suvaṇṇe āgato.

『『Kaṃso upahato yathā』』tiādīsu (dha. pa. 134) kittimalohe, katthaci paṇṇattimatte 『『upakaṃso nāma rājāpi mahākaṃsassa atrajo』』tiādi, [jā. aṭṭha. 4.10 ghaṭapaṇḍitajātakavaṇṇanāyaṃ (atthato samānaṃ)] idha pana yattha katthaci loheti āha 『『yena kenaci lohena katabhājane』』ti. Snehānugatāti udakasinehena anupavisanavasena gatā upagatā. Snehaparetāti udakasinehena parito gatā samantato phuṭṭhā, tato eva santarabāhirā phuṭṭhā sinehena, etena sabbaso udakena temitabhāvamāha. 『『Na ca paggharaṇī』』ti etena tintassapi tassa ghanathaddhabhāvaṃ vadati. Tenāha 『『na ca binduṃ bindu』』ntiādi.

Dutiyajjhānakathāvaṇṇanā

1. Tāhi tāhi udakasirāhi ubbhijjatīti ubbhidaṃ, ubbhidaṃ udakaṃ etassāti ubbhidodako. Ubbhinnaudakoti nadītīre khatakūpako viya ubbhijjanakaudako. Uggacchanakaudakoti dhārāvasena uṭṭhahanaudako. Kasmā panettha ubbhidodakova rahado gahito, na itaroti āha 『『heṭṭhā uggacchanaudakañhī』』tiādi. Dhārānipātapubbuḷakehīti dhārānipātehi udakapubbuḷakehi ca, 『『pheṇapaṭalehi cā』』ti vattabbaṃ. Sannisinnamevāti aparikkhobhatāya niccalameva, suppasannamevāti adhippāyo. Sesanti 『『abhisandetī』』tiādikaṃ.

Tatiyajjhānakathāvaṇṇanā

讓我為您直譯這段巴利文： 226. "心得定"以此說明依近行和安止方式的心定。如此則"他離諸欲"等的教說有何目的？所以說"他離諸欲...等所說"。其中為顯示上勝區別即為顯示初禪等上應轉的殊勝。因為沒有證得近行定就不能證得初禪等殊勝。應知由生喜悅等因緣相續在證得第二禪等也是必要的，如道智見清凈對證得第二道等。彼定即"樂者心得定"如此以共通方式所說的安止相，彼定。為顯示分別即為顯示第二禪等分別和神通等分別。造作稱為花生在胎藏中被造作，從造作生的身為造作身，依此四相續色聚。雖然名身也由離生喜樂得到如此幫助，但從"遍滿"等說故在此意指色身，所以說"此造作身"。遍滿即作遍滿。而那是以禪那所生喜樂使造作身達到濕潤狀態，完全去除粗糙狀態，所以說"潤濕"等，那遍滿應從意義上理解為以如所說喜樂所生殊勝色遍滿身體。在"浸透"等中也是這個方法。一切皆有為一切者，彼一切者。在部分整體關係中對整體的所有格，所以一切字指整體，因此說"有一切部分者"。沒有不遍滿處，因為在業生色之處，心生色遍佈。所以說"已執受相續"等。 227. 巧即善巧。而他的善巧應從能製作沐浴粉使成團的能力來理解，所以說"有能力"等。銅字在"大銅缽"等中指金。在"如銅被擊"等中指人造金屬，有時僅指概念如"有名優波甘薩王為大甘薩之子"等，此處則指任何金屬，所以說"以任何金屬所作的器具"。隨潤即隨水潤滲入而達到。遍潤即被水潤周遍達到遍滿，因此內外都被潤滲，以此說完全被水潤濕。"不流散"以此說雖潤濕但其堅實稠密性。所以說"不滴滴"等。 第二禪說釋 229. 從各種水脈涌出為涌出，有涌出水為涌出水。流起水即如河岸所掘井般涌出之水。上升水即以水流方式升起之水。為何在此只取涌出水池，不取其他？所以說"下升水"等。以水流落水泡即以水流落和水泡，應說"和泡沫層"。已平靜即因不動搖而完全靜止，意思是完全清凈。余即"遍滿"等。 第三禪說釋

231.Uppalānīti uppalagacchāni. Setarattanīlesūti uppalesu, setuppalarattuppalanīluppalesūti attho. Yaṃ kiñci uppalaṃ uppalameva sāmaññagahaṇato . Satapattanti ettha sata-saddo bahupariyāyo 『『satagghī』』tiādīsu viya, tena anekasatapattassapi saṅgaho siddho hoti. Loke pana 『『rattaṃ padumaṃ, setaṃ puṇḍarīka』』ntipi vuccati. Yāva aggā, yāva ca mūlā udakena abhisandanādisambhavadassanatthaṃ udakānuggataggahaṇaṃ. Idha uppalādīni viya karajakāyo, udakaṃ viya tatiyajjhānasukhaṃ.

Catutthajjhānakathāvaṇṇanā

1. Yasmā 『『parisuddhena cetasā』』ti catutthajjhānacittamāha, tañca rāgādiupakkilesāpagamanato nirupakkilesaṃ nimmalaṃ, tasmā āha 『『nirupakkilesaṭṭhena parisuddha』』nti. Yasmā pana pārisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā suvaṇṇassa nighaṃsanena pabhassaratā viya, tasmā āha 『『pabhassaraṭṭhena pariyodātanti veditabba』』nti. Idanti odātavacanaṃ. Utupharaṇatthanti uṇhautuno pharaṇadassanatthaṃ. Utupharaṇaṃ na hoti savisesanti adhippāyo, tenāha 『『taṅkhaṇa…pe… balavaṃ hotī』』ti. Vatthaṃ viya karajakāyoti yogino karajakāyo vatthaṃ viya daṭṭhabbo utupharaṇasadisena catutthajjhānasukhena pharitabbattā. Purisassa sarīraṃ viya catutthajjhānaṃ daṭṭhabbaṃ utupharaṇaṭṭhāniyassa sukhassa nissayabhāvato, tenāha 『『tasmā』』tiādi. Ettha ca 『『parisuddhena cetasā』』ti ceto gahaṇena jhānasukhaṃ vuttanti daṭṭhabbaṃ, tenāha 『『utupharaṇaṃ viya catutthajjhānasukha』』nti. Nanu ca catutthajjhāne sukhameva natthīti? Saccaṃ natthi sātalakkhaṇasantasabhāvattā panettha upekkhā 『『sukha』』nti adhippetā. Tena vuttaṃ sammohavinodaniyaṃ 『『upekkhā pana santattā, sukhamicceva bhāsitā』』ti. (Vibha. aṭṭha. 232; visuddhi. 2.644; paṭi. ma. 105, mahāni. aṭṭha. 27)

Na arūpajjhānalābhīti na veditabbo avinābhāvato, tenāha 『『na hī』』tiādi. Tattha cuddasahākārehīti kasiṇānulomato, kasiṇapaṭilomato, kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito, aṅgavavatthānato , ārammaṇavavatthānatoti imehi cuddasahākārehi. Satipi jhānesu āvajjanādivasībhāve ayaṃ vasībhāvo abhiññānibbattane ekantena icchitabboti dassento āha 『『na hi…pe… hotī』』ti. Svāyaṃ nayo arūpasamāpattīhi vinā na ijjhatīti tāyapettha avinābhāvo veditabbo. Yadi evaṃ kasmā pāḷiyaṃ na āruppajjhānāni āgatānīti? Visesato ca rūpāvacaracatutthajjhānapādakattā sabbābhiññānaṃ tadantogadhā katvā tāya desitā, na arūpāvacarajjhānānaṃ idha anupayogato, tenāha 『『arūpajjhānāni āharitvā kathetabbānī』』ti.

Vipassanāñāṇakathāvaṇṇanā

讓我為您直譯這段巴利文： 231. 蓮花即蓮花叢。在白紅青中即在蓮花中，意思是在白蓮花、紅蓮花、青蓮花中。任何蓮花因普通稱呼都是蓮花。百葉中百字表示多義如在"百牛"等中，因此包含多百葉。在世間也稱"紅蓮為蓮，白蓮為白蓮"。"直至頂端，直至根部被水遍滿"等說明取水浸沒。此處如蓮花等為造作身，如水為第三禪樂。 第四禪說釋 233. 因為"以清凈心"說第四禪心，它因離貪等染污而無染污清凈，所以說"以無染污義為清凈"。又因為清凈性以特殊緣而有殊勝轉起為光潔，如黃金以磨擦而發光，所以說"應知以發光義為光潔"。此即白說。為顯熱遍即為顯示熱遍滿。意思是熱遍滿不特別顯著，所以說"那剎那...等強"。如衣服為造作身即瑜伽者的造作身應如衣服看待，因為被如熱遍滿的第四禪樂所遍滿。第四禪應如人身看待，因為是如熱遍滿處樂的所依，所以說"因此"等。此中以"以清凈心"取心應知說禪那樂，所以說"如熱遍滿為第四禪樂"。難道第四禪沒有樂嗎？確實沒有，但此處因寂靜相平靜性，舍被意指為"樂"。所以在《遣除愚癡》中說"舍因寂靜性，即說為樂"。 不應知為無色禪得者因不相離，所以說"因為"等。其中以十四行相即隨順遍，逆遍，隨逆遍，隨順禪，逆禪，隨逆禪，超越禪，超越遍，超越禪遍，轉支，轉所緣，轉支所緣，確定支，確定所緣，以這十四行相。雖然在禪那中有轉向等自在，但此自在在生起神通時必定需要，所以說"因為...等不生"。此方法沒有無色定不成就，所以應知此處也不相離。若如此，為何在經文中沒有出現無色禪？特別是因為色界第四禪是一切神通的基礎，包攝在其中而由它說示，不是因為無色界禪在此無用，所以說"應引無色禪來說"。 毗婆舍那智說釋

234.Sesanti 『『evaṃ samāhite citte』』tiādīsu vattabbaṃ. Ñeyyaṃ jānātīti ñāṇaṃ, taṃ pana ñeyyaṃ paccakkhaṃ katvā passatīti dassanaṃ, ñāṇameva dassananti ñāṇadassanaṃ. Tayidaṃ ñāṇadassanapadaṃ sāsane aññattha ñāṇavisese nirūḷhaṃ, taṃ sabbaṃ atthuddhāravasena dassento 『『ñāṇadassananti maggañāṇampi vuccatī』』tiādimāha. Yasmā vipassanāñāṇaṃ tebhūmakasaṅkhāre aniccādito jānāti, bhaṅgānupassanato paṭṭhāya paccakkhato ca te passati tasmā āha 『『idha pana…pe… ñāṇadassananti vutta』』nti.

Abhinīharatīti vuttanayena aṭṭhaṅgasamannāgate tasmiṃ citte vipassanākkamena jāte vipassanābhimukhaṃ peseti, tenāha 『『vipassanā…pe… karotī』』ti. Tadabhimukhabhāvo eva hissa tanninnatādikaratā. Vuttoyeva brahmajāle. Odanakummāsehi upacīyatīti odanakummāsūpacayo. Aniccadhammoti pabhaṅgutāya addhuvasabhāvo. Duggandhavighātatthāyāti sarīre duggandhassa vigamāya. Ucchādanadhammoti ucchādetabbatāsabhāvo. Ucchādanena hi sarīre sedagūthapittasemhādidhātukkhobhagarubhāvaduggandhānaṃ apagamo hoti. Mahāsambāhanaṃ mallādīnaṃ bāhuvaḍḍhanādiatthaṃ hotīti 『『khuddakasambāhanenā』』ti vuttaṃ. Parimaddanadhammoti parimadditabbatāsabhāvo. Bhijjati ceva vikirati cāti aniccatāvasena bhijjati ca bhinnañca kiñci payojanaṃ asādhentaṃ vippakiṇṇañca hoti. Rūpīti attano paccayabhūtena utuāhāralakkhaṇena rūpavāti ayamettha attho icchitoti āha 『『chahi padehi samudayo kathito』』ti. Saṃsagge hi ayamīkāro. Saṇṭhānasampādanampi tathārūparūpuppādaneneva hotīti ucchādanaparimaddanapadehipi samudayo kathitoti vuttaṃ. Evaṃ navahi yathārahaṃ kāye samudayavayadhammānupassitā dassitā. Nissitañca chaṭṭhavatthunissitattā vipassanāñāṇassa. Paṭibaddhañca tena vinā appavattanato, kāyasaññitānaṃ rūpadhammānaṃ ārammaṇakaraṇato ca.

讓我為您直譯這段巴利文： 234. 余即在"如此心定"等中應說的。了知所知為智，而它使所知現前而見為見，智即見為智見。此智見詞在教法中在他處確立為特殊智，顯示它一切依義的提取而說"智見也說為道智"等。因為觀智了知三界諸行為無常等，從壞滅隨觀開始現見它們，所以說"此處...等說為智見"。 引導即如所說方式在具足八支的彼心中依觀次第生起而送向觀，所以說"作觀...等"。正是向彼即為他作傾向等。已在梵網經中說。以飯糰增長為飯糰增長。無常法即以壞滅性為非恒常性。為除臭氣即為除去身體的臭氣。涂擦法即應涂擦性。因為以涂擦除去身體的汗、糞、膽、痰等界的擾動重性臭氣。大按摩對力士等是為增長手臂等，所以說"小按摩"。按摩法即應按摩性。既破壞又散失即依無常性既破壞，又已破壞不成就任何目的而散失。有色即以自己因緣的界、食相而有色，此處意欲此義，所以說"以六句說集"。因為此i聲在結合中。形狀圓滿也是以如此色生起而有，所以說以涂擦按摩句也說集。如此依九種適當在身隨觀集滅法已顯示。依止因為觀智依止第六處。系屬因為沒有它不轉起，以及作為名為身的諸色法的所緣。

1. Suṭṭhu bhāti obhāsatīti subho, pabhāsampattiyāpi maṇino bhaddatāti āha 『『subhoti sundaro』』ti. Kuruvindajāti ādijātivisesopi maṇino ākaraparisuddhimūlako evāti āha 『『parisuddhākarasamuṭṭhito』』ti dosanīharaṇavasena parikammanipphattīti āha 『『suṭṭhu kataparikammo apanītapāsāṇasakkharo』』ti. Chaviyā saṇhabhāvenassa acchatā, na saṅghātassāti āha 『『acchoti tanucchavī』』ti, tenāha 『『vippasanno』』ti. Dhovanavedhanādīhīti catūsu pāsāṇesu dhovanena ceva kāḷakādiapaharaṇatthāya suttena āvunanatthāya ca vijjhanena. Tāpasaṇhakaraṇādīnaṃ saṅgaho ādi-saddena. Vaṇṇasampattinti suttassa vaṇṇasampattiṃ. Maṇi viya karajakāyo paccavekkhitabbato. Āvutasuttaṃ viya vipassanāñāṇaṃ anupavisitvā ṭhitattā. Cakkhumā puriso viya vipassanālābhī bhikkhu sammadeva dassanato. Tadārammaṇānanti rūpadhammārammaṇānaṃ. Phassapañcamakacittacetasikaggahaṇena gahitadhammāpi vipassanācittuppādapariyāpannā evāti veditabbaṃ. Evañhi tesaṃ vipassanāñāṇagatikattā 『『āvutasuttaṃ viya vipassanāñāṇa』』nti vacanaṃ avirodhitaṃ hoti. Kiṃ panete ñāṇassa āvi bhavanti, udāhu puggalassāti? Ñāṇassa. Tassa pana āvibhāvattā puggalassa āvibhūtā nāma honti. Ñāṇassāti ca paccavekkhaṇāñāṇassa.

Maggañāṇassa anantaraṃ, tasmā lokiyābhiññānaṃ parato chaṭṭhābhiññāya purato vattabbaṃ vipassanāñāṇaṃ. Evaṃ santepīti yadipāyaṃ ñāṇānupubbī, evaṃ santepi. Etassa antarāvāro natthīti pañcasu lokiyābhiññāsu kathitāsu ākaṅkheyyasuttādīsu (ma. ni. 1.65) viya chaṭṭhābhiññā kathetabbāti etassa anabhiññālakkhaṇassa vipassanāñāṇassa tāsaṃ antarāvāro na hoti. Tasmā tattha avasarābhāvato idheva rūpāvacaracatutthajjhānānantarameva dassitaṃ vipassanāñāṇaṃ. Yasmā cāti ca-saddo samuccayattho, tena na kevalaṃ tadeva, atha kho idampi kāraṇaṃ vipassanāñāṇassa idheva dassaneti imamatthaṃ dīpeti. Dibbena cakkhunā bheravampi rūpaṃ passatoti ettha 『『iddhividhañāṇena bheravaṃ rūpaṃ nimminitvā cakkhunā passato』』tipi vattabbaṃ, evampi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati. Uccāvālikavāsi mahānāgattherassa viya. Pāṭiyekkaṃ sandiṭṭhikaṃ sāmaññaphalaṃ. Tenāha bhagavā –

『『Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata』』ntiādi. (dha. pa. 374);

Manomayiddhiñāṇakathāvaṇṇanā

236-7.Manena nibbattitanti abhiññāmanena nibbattitaṃ. Hatthapādādi aṅgehi ca kapparajaṇṇuādi paccaṅgehi ca. Saṇṭhānavasenāti kamaladalādisadisasaṇṭhānamattavasena, na rūpābhighātārahabhūtappasādiindriyavasena. Sabbākārehīti vaṇṇasaṇṭhānaavayavavisesādisabbākārehi. Tena iddhimatā. Sadisabhāvadassanatthamevāti saṇṭhānatopi vaṇṇatopi avayavavisesatopi sadisabhāvadassanatthameva. Sajātiyaṃ ṭhito, na nāgiddhiyā aññajātirūpo.

Iddhividhañāṇādikakathāvaṇṇanā

239.Suparikammakatamattikādayoviya iddhividhañāṇaṃ vikubbanakiriyāya nissayabhāvato.

241.Sukhanti akicchena, akasirenāti attho.

讓我為您直譯這段巴利文： 235. 善照光明為妙，因為寶石以光明圓滿也為善，所以說"妙為美"。俱盧溫達等種類的寶石也只是因產地清凈，所以說"生於清凈產地"。依去除過失方式作成加工，所以說"善加工已除去石礫"。以皮的細膩性為其透明，非團聚，所以說"透明為細皮"，因此說"清凈"。以洗、穿等即在四種石上以洗以及為去除黑等而以線穿為穿。等字包括燒、磨等。色圓滿即線的色圓滿。如寶石為造作身因應觀察。如穿線為觀智因遍入而住。如有眼人為得觀比丘因完全見。彼所緣即色法所緣。應知以觸為第五的心心所攝取所攝諸法也都攝入觀心生起。如此因為它們隨觀智轉，所以"如穿線為觀智"之說不相違。這些是對智顯現，還是對人顯現？對智。因為對它顯現而名為對人顯現。對智即對省察智。 在道智之後，所以在世間神通之後第六神通之前應說觀智。雖如此即雖然這是智的次第，雖如此。此無中間機會即在說五種世間神通后如在應希求經等中應說第六神通，此無神通相的觀智對它們無中間機會。所以因為在那裡無機會而正在此處在色界第四禪之後即顯示觀智。因為且即且字為積聚義，以此顯示不僅那個，而且此因也是在此處顯示觀智的意思。以天眼見可怖色中應說"以神變智化作可怖色而以眼見"，如此也對得神通未遍知事者生起怖畏恐懼。如住優吒瓦利迦的大龍長老。各別現見的沙門果。所以世尊說 - "從何處何處思惟，諸蘊之生滅； 獲得喜悅樂，知彼為不死"等。 意所成神通智說釋 236-237. 以意生起即以神通意生起。以手足等肢和肘膝等支分。依形狀即僅依蓮花瓣等相似形狀，不依色觸所擊有色明凈根。一切行相即以色、形狀、肢分特相等一切行相。以彼神通者。僅為顯示相似性即僅為顯示從形狀、顏色、肢分特相相似性。住于同類，不以龍神通成為他類色。 神變智等說釋 239. 如善加工的土等，因為神變智為變化作業的所依。 241. 樂即無難，無艱，此為意思。

1. Mando uttānaseyyakadārakopi 『『daharo』』ti vuccatīti tato visesanatthaṃ 『『yuvā』』ti vuttaṃ. Yuvāpi koci anicchanako amaṇḍanajātiko hotīti tato visesanatthaṃ 『『maṇḍanakajātiko』』tiādi vuttaṃ, tenāha 『『yuvāpīti』』ādi. Kāḷatilappamāṇā bindavo kāḷatilakāni kāḷā vā kammāsā, tilappamāṇā bindavo tilakāni. Vaṅgaṃ nāma viyaṅgaṃ. Yobbanapīḷakādayo mukhadūsipīḷakā. Mukhagato doso mukhadoso, lakkhaṇavacanañcetaṃ mukhe adosassāpi pākaṭabhāvassa adhippetattā. Yathā vā mukhe doso, evaṃ mukhe adosopi mukhadoso saralopena. Mukhadoso ca mukhadoso ca mukhadosoti ekasesanayenapettha attho daṭṭhabbo. Evañhi 『『paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotī』』ti vacanaṃ samatthitaṃ hoti.

245.Pubbenivāsañāṇūpamāyanti pubbenivāsañāṇassa dassitaupamāyaṃ. Taṃ divasaṃ katakiriyā nāma pākatikasattassapi yebhuyyena pākaṭā hotīti dassanatthaṃ taṃdivasa-ggahaṇaṃ kataṃ. Taṃdivasagatagāmattaya-ggahaṇeneva mahābhinīhārehi aññesampi pubbenivāsañāṇalābhīnaṃ tīsu bhavesu katakiriyā yebhuyyena pākaṭā hotīti dīpitanti daṭṭhabbaṃ.

247.Aparāparaṃ sañcaranteti taṃtaṃkiccavasena ito cito ca sañcarante. Yathāvuttapāsādoviya bhikkhuno karajakāyo daṭṭhabbo tattha patiṭṭhitassa daṭṭhabbadassanasiddhito. Cakkhumato hi dibbacakkhusamadhigamo. Yathāha 『『maṃsacakkhussa uppādo, maggo dibbassa cakkhuno』』ti (itivu. 61). Cakkhumā puriso viya ayameva dibbacakkhuṃ patvā ṭhito bhikkhu daṭṭhabbassa dassanato. Gehaṃ pavisantā viya etaṃ attabhāvagehaṃ okkamantā, upapajjantāti attho. Gehā nikkhamantā viya etasmā attabhāvagehato pakkantā, cavantāti attho. Evaṃ vā ettha attho daṭṭhabbo. Aparāparaṃ sañcaraṇakasattāti pana punappunaṃ saṃsāre paribbhamantā sattā. 『『Tattha tattha nibbattasattā』』ti pana iminā tasmiṃ bhave jātasaṃvaddhe satte vadati. Nanu cāyaṃ dibbacakkhuñāṇakathā, ettha kasmā 『『tīsu bhavesū』』ti catuvokārabhavassāpi saṅgaho katoti āha 『『idañcā』』tiādi. Tattha idanti 『『tīsu bhavesu nibbattasattāna』』nti idaṃ vacanaṃ. Desanāsukhatthamevāti kevalaṃ desanāsukhatthaṃ, na catuvokārabhave nibbattasattānaṃ dibbacakkhuno āvibhāvasabbhāvato. Na hi 『『ṭhapetvā arūpabhava』』nti vā 『『dvīsu bhavesū』』ti vā vuccamāne desanā sukhāvabodhā ca hotīti.

Āsavakkhayañāṇakathāvaṇṇanā

讓我為您直譯這段巴利文： 243. 愚鈍的仰臥嬰兒也稱為"幼"，爲了與之區別而說"青年"。有些青年不愛好不善於裝飾，爲了與之區別而說"善於裝飾"等，所以說"青年"等。黑芝麻大小的斑點為黑痣或黑斑，芝麻大小的斑點為痣。痦為痣。青春痘等為污面痘。面部的缺陷為面缺，這是特相說，因為意指在面部無缺陷也明顯。或如面部缺陷，如此面部無缺陷也為面缺，省略音。面缺和麵缺為面缺，此處意義也應依一遍法看。如此"他人十六種心明顯"之說才得成立。 245. 在宿住智譬喻中即在顯示宿住智的譬喻中。為顯示那天所作之事即使對普通人也多明顯而取"那天"。應知以取那天所至三村也顯示對具大誓願的其他得宿住智者，在三有中所作之事也多明顯。 247. 來回行走即依各種事務在此處彼處行走。應知如所說樓閣為比丘的造作身，因為住立其中而成就所見之見。因為有眼者才能證得天眼。如說"生肉眼，是天眼道"。如有眼人為此得天眼而住立的比丘，因為見所應見。如入房即入此身體之房，意思是投生。如出房即從此身體之房離開，意思是死亡。或者此處應如是理解意義。來回行走諸有情即在輪迴中一再流轉的諸有情。"在此處彼處投生諸有情"則以此說在彼有中出生成長的諸有情。難道這不是天眼智說，此中為何說"在三有"而包含四蘊有？所以說"此"等。其中此即"在三有中投生諸有情"此說。僅為教說順適即僅為教說順適，不是因為在四蘊有中投生諸有情的天眼顯現存在。因為說"除去無色有"或"在二有"時，教說不容易理解。 漏盡智說釋

248.Vipassanāpādakanti vipassanāya padaṭṭhānabhūtaṃ. Vipassanā ca tividhā vipassakapuggalabhedena. Mahābodhisattānañhi paccekabodhisattānañca vipassanā cintāmayañāṇasaṃvaddhitā sayambhuñāṇabhūtā, itaresaṃ sutamayañāṇasaṃvaddhitā paropadesasambhūtā nāma. Sā 『『ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā』』tiādinā anekadhā, arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānañca aññataramukhavasena anekadhā ca visuddhimagge nānānayato vibhāvitā. Mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutañāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ pariṇataṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti, yaṃ aṭṭhakathāsu 『『mahāvajirañāṇa』』nti vuccati. Yassa ca pavattivibhāgena catuvīsatikoṭisatasahassappabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhyā devasikaṃ satthu vaḷañjanakasamāpattiyo vuccanti, svāyaṃ buddhānaṃ vipassanācāro paramatthamañjusāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī.

讓我為您直譯這段巴利文： 248. 觀之基即作為觀的近依。觀依觀行者的差別有三種。對大菩薩和辟支菩薩的觀是由思所成智培育而成的自生智，對其他人是由聞所成智培育而成的依他教生。它如"除去非想非非想處，從其餘色無色禪之一出定"等有多種，以及依無色門在四界差別中所說的那些界把握門之一門有多種，在清凈道論中依多種方法闡明。而對大菩薩以二十四億十萬門趣向差別，故依多種方法攝取作為一切智智所依的聖道智的所依的前分智胎，趣向成熟，極深細微更細微非共他的觀智，這在註釋書中稱為"大金剛智"。以其轉起差別的二十四億十萬種差別為基礎而入定的二十四億十萬數每日世尊所受用諸定所說，此佛陀觀行於《勝義寶函》《清凈道論注》中... [注:此處原文似乎未完整，以省略號結尾]

1.216) uddesato dassito. Atthikehi tato gahetabbo, idha pana sāvakānaṃ vipassanā adhippetā.

Āsavānaṃ khayañāṇāyāti āsavānaṃ khepanato samucchindanato āsavakkhayo, ariyamaggo, tattha ñāṇaṃ āsavānaṃ khayañāṇaṃ, tadatthaṃ tenāha 『『āsavānaṃ khayañāṇanibbattanatthāyā』』ti. Āsavā ettha khīyantīti āsavānaṃ khayo nibbānaṃ. Khepeti pāpadhammeti khayo, maggo. So pana pāpakkhayo āsavakkhayena vinā natthīti 『『khaye ñāṇa』』nti ettha khayaggahaṇena āsavakkhayo vuttoti āha 『『khaye ñāṇa』』ntiādi. Samitapāpo samaṇoti katvā āsavānaṃ khīṇattā samaṇo nāma hotīti āha 『『āsavānaṃ khayā samaṇo hotīti ettha phala』』nti. Āsavavaḍḍhiyā saṅkhāre vaḍḍhento visaṅkhārato suvidūravidūroti 『『ārā so āsavakkhayā』』ti ettha āsavakkhayapadaṃ visaṅkhārādhivacananti āha 『『āsavakkhayāti ettha nibbānaṃ vutta』』nti. Bhaṅgoti āsavānaṃ khaṇanirodho 『『āsavānaṃ khayo』』ti vuttoti yojanā.

『『Idaṃ dukkha』』nti dukkhassa ariyasaccassa tadā bhikkhuno paccakkhato gahitabhāvadassanaṃ. 『『Ettakaṃ dukkha』』nti tassa paricchijjaggahitabhāvadassanaṃ. 『『Na ito bhiyyo』』ti tassa anavasesetvā gahitabhāvadassanaṃ. Tenāha 『『sabbampi dukkhasacca』』ntiādi. Sarasalakkhaṇapaṭivedhenāti sabhāvasaṅkhātassa lakkhaṇassa asammohato paṭivijjhanena, asammohapaṭivedhoti ca. Yathā tasmiṃ ñāṇe pavatte pacchā dukkhasaccassa sarūpādiparicchede sammoho na hoti, tathā pavatti, tenāha 『『yathābhūtaṃ pajānātī』』ti. Dukkhaṃ samudeti etasmāti dukkhasamudayo, taṇhāti āha 『『tassa cā』』tiādi. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma, 『『patvā』』ti ca tadubhayavato puggalassa patti tadubhayassa patti viyāti katvā vuttaṃ. Patvāti vā pāpuṇanahetu. Appavattīti appavattinimittaṃ, te vā nappavattanti etthāti appavatti, nibbānaṃ. Tassāti dukkhanirodhassa. Sampāpakanti sacchikaraṇavasena sammadeva pāpakaṃ.

Kilesavasenāti āsavasaṅkhātakilesavasena. Yasmā āsavānaṃ dukkhasaccapariyāyo tappariyāpannattā, sesasaccānañca taṃsamudayādipariyāyo atthi, tasmā vuttaṃ 『『pariyāyato』』ti. Dassento saccānīti yojanā. Āsavānaṃyeva cettha gahaṇaṃ 『『āsavānaṃ khayañāṇāyā』』ti āraddhattā. Tathā hi 『『kāmāsavāpi cittaṃ vimuccatī』』tiādinā (dī. ni. 1.248; ma. ni. 1.433; ma. ni.

讓我為您直譯這段巴利文： 略說所顯示。有需要者應從那裡獲取，此處則意指聲聞的觀。 為漏盡智即漏的滅盡斷絕為漏盡，聖道，其中的智為漏盡智，為彼義，所以說"為生起漏盡智"。漏在此滅盡為漏盡涅槃。滅盡惡法為滅盡，道。而那惡的滅盡沒有漏盡則不存在，所以在"于滅盡之智"中以滅盡之詞說漏盡，所以說"于滅盡之智"等。因為已平息惡故為沙門，因漏已盡而名為沙門，所以說"由漏盡為沙門，此中為果"。增長漏而增長諸行，離無為甚遠遠故"遠離彼漏盡"，此中漏盡詞是無為的同義語，所以說"漏盡此中說涅槃"。壞即漏的剎那滅稱為"漏盡"，是為文的連線。 "此苦"是顯示苦聖諦當時為比丘親證所取。"如此苦"是顯示它被限定所取。"不過於此"是顯示它無餘所取。所以說"一切苦諦"等。以自相通達即以稱為自性的相不迷惑通達，即無迷惑通達。如在那智生起后，對苦諦的自性等限定無迷惑，如是生起，所以說"如實了知"。苦從此生為苦集，渴愛，所以說"彼"等。達到彼處即到達彼涅槃作為道的所緣緣義的因，說"達到"是因為具彼二者的補特伽羅的獲得如同獲得彼二者。或者達到即為到達因。不轉起即不轉起因，或者它們不在此轉起為不轉起，涅槃。彼即苦滅。令達即以作證方式令正達。 以煩惱即以稱為漏的煩惱。因為漏有苦諦的同義語因攝屬其中，其餘諸諦有彼集等同義語，所以說"依方便"。顯示諸諦為文的連線。此中只取漏因為始於"為漏盡智"。如是"心從欲漏解脫"等

3.19) āsavavimuttisīseneva sabbakilesavimutti vuttā. 『『Idaṃ dukkhanti yathābhūtaṃ pajanātī』』tiādinā missakamaggo idha kathitoti 『『saha vipassanāya koṭippattaṃ maggaṃ kathesī』』ti vuttaṃ. 『『Jānato passato』』ti iminā pariññāsacchikiriyābhāvanābhisamayā vuttā. 『『Vimuccatī』』ti iminā pahānābhisamayo vuttoti āha 『『iminā maggakkhaṇaṃ dassetī』』ti. 『『Jānato passato』』ti vā hetuniddesoyaṃ. Jānanahetu dassanahetu kāmāsavāpi cittaṃ vimuccatīti yojanā. Dhammānañhi samānakālikānampi paccayappaccayuppannatā sahajātakoṭiyā labbhatīti. Bhavāsavaggahaṇena cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassāpi saṅgaho daṭṭhabbo. Khīṇā jātītiādīhi padehi. Tassāti paccavekkhaṇāñāṇassa. Bhūminti pavattiṭṭhānaṃ.

Yenādhippāyena 『『katamā panassā』』tiādinā codanā katā, taṃ vivaranto 『『na tāvassā』』tiādimāha . Tattha na tāvassa atītā jāti khīṇā maggabhāvanāyāti adhippāyo. Tattha kāraṇamāha 『『pubbeva khīṇattā』』ti. Na anāgatā assa jāti khīṇāti yojanā. Na anāgatāti ca anāgatabhāvasāmaññaṃ gahetvā lesena codeti, tenāha 『『anāgate vāyāmābhāvato』』ti. Anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva, tenāha 『『yā pana maggassā』』tiādi. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ. Tanti yathāvuttaṃ jātiṃ. Soti khīṇāsavo bhikkhu.

Brahmacariyavāso nāma ukkaṭṭhaniddesena maggabrahmacariyassa nibbattanaṃ evāti āha 『『parivuttha』』nti. Sammādiṭṭhiyā catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi dukkhasacce pariññābhisamayānuguṇā pavatti, itarasaccesu ca nesaṃ pahānābhisamayādipavatti pākaṭā eva, tena vuttaṃ 『『catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasenā』』ti. Dukkhanirodhamaggesu pariññāsacchikiriyābhāvanā yāvadeva samudayappahānatthāyāti āha 『『tena tena maggena pahātabbakilesā pahīnā』』ti. Itthattāyāti ime pakārā itthaṃ, tabbhāvo itthattaṃ, tadatthanti vuttaṃ hoti. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti āha 『『evaṃ soḷasakiccabhāvāyā』』ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti, pariññādīsu ca pahānameva padhānaṃ tadatthattā itaresanti āha 『『kilesakkhayabhāvāya vā』』ti. Pahīnakilesapaccavekkhaṇavasena vā evaṃ vuttaṃ. Dutiyavikappe itthattāyāti nissakke sampadānavacananti āha 『『itthabhāvato』』ti. Aparanti anāgataṃ. Ime pana carimakattabhāvasaṅkhātā pañcakkhandhā pariññātā tiṭṭhanti, etena tesaṃ appatiṭṭhataṃ dasseti. Apariññāmūlikā hi patiṭṭhā. Yathāha 『『kabaḷīkāre ce bhikkhave āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷha』』ntiādi. (Saṃ. ni. 2.64; kathā. 296; mahāni. 7) tenevāha 『『chinnamūlakā rukkhā viyā』』tiādi.

讓我為您直譯這段巴利文： 以漏解脫為首說一切煩惱解脫。以"如實了知'此苦'"等說雜道，此處所說故說"與觀一起說至頂點之道"。以"知見"說遍知作證修習現觀。以"解脫"說斷現觀，所以說"以此顯示道剎那"。或者"知見"是因說明。因為知因為見故心從欲漏解脫，是為文的連線。因為諸法雖同時，緣和緣所生性以俱生邊得。此中以有漏之詞，如有貪一樣也包含有見的遮止，故應知也攝取見漏。以"生已盡"等諸詞。彼即省察智。地即轉起處。 以何意趣作"然則他的什麼"等詰問，顯示彼而說"非首先"等。其中意趣為非首先他的過去生以道修習已盡。其中說原因"因為先前已盡"。他的未來生非已盡，是為文的連線。非未來即取未來性普遍而以詭辯詰問，所以說"因為對未來無精進"。但此處意指未來差別，對它的滅盡也必定有精進，所以說"然而"等。在一四五蘊有中即取三有是為顯示生已無餘盡如所說方法。彼即如所說生。彼即漏盡比丘。 所謂梵行住以最勝說即是生起道梵行，所以說"已住"。正見在四諦中以成就遍知等行相轉起時，正思惟等也隨順於苦諦遍知現觀而轉起，它們在其他諸諦中斷現觀等轉起也明顯，所以說"在四諦中以四道以遍知斷作證修習"。在苦滅道中遍知作證修習唯為斷集，所以說"以彼彼道應斷諸煩惱已斷"。如此性即此諸行相為如是，彼性為如此性，為彼義即所說。而那些行相此處意指作為聖道作用的遍知等，所以說"如是十六行相性"。因為它們對省察道者以道威力明顯而現起，在遍知等中斷為主要因為它們是為彼，所以說"或為煩惱儘性"。或依已斷煩惱省察如是說。第二種解釋中如此性為從格與格，所以說"從如此性"。其他即未來。而這些稱為最後自體的五蘊已遍知而住，以此顯示它們的不住立。因為住立以不遍知為根。如說"諸比丘，如果對段食有貪有喜有愛，識在彼住立生長"等。所以說"如已斷根的樹"等。

249.Pabbatamatthaketi pabbatasikhare. Tañhi yebhuyyena saṅkhittaṃ saṅkucitaṃ hotīti pāḷiyaṃ 『『pabbatasaṅkhepe』』ti vuttaṃ. Pabbatapariyāpanno vā padeso pabbatasaṅkhepo. Anāviloti akālusiyo, sā cassa anāvilatā kaddamābhāvena hotīti āha 『『nikkaddamo』』ti. Sippiyoti suttiyo. Sambukāti saṅkhalikā. Ṭhitāsupi nisinnāsupi gāvīsu. Vijjamānāsūti labbhamānāsu, itarā ṭhitāpi nisinnāpi 『『carantī』』ti vuccanti sahacaraṇanayena. Tiṭṭhantameva, na pana kadācipi carantaṃ. Dvayanti sippisambukaṃ, macchagumbanti idaṃ ubhayaṃ. Tiṭṭhantanti vuttaṃ carantaṃ pīti adhippāyo. 『『Itarañca dvaya』』nti ca yathāvuttameva sippisambukādidvayaṃ vadati. Tañhi caratīti. Kiṃ vā imāya sahacariyāya, yathālābhaggahaṇaṃ panettha daṭṭhabbaṃ. Sakkharakathalassa hi vasena tiṭṭhantanti. Sippisambukassa macchagumbassa ca vasena tiṭṭhantampi carantaṃ pīti yojanā kātabbā.

Tesaṃ dasannaṃ ñāṇānaṃ. Tatthāti tasmiṃ ārammaṇavibhāge, tesu vā ñāṇesu. Bhūmibhedato, kālabhedato, santānabhedato cāti sattavidhārammaṇaṃ vipassanāñāṇaṃ. 『『Rūpāyatanamattamevā』』ti idaṃ tassa ñāṇassa abhinimmiyamāne manomaye kāye rūpāyatanamevārabbha pavattanato vuttaṃ, na tattha gandhāyataṃ ādīnaṃ abhāvato. Na hi rūpakalāpo gandhāyataṃ ādirahito atthi. Parinipphannameva nimmitarūpaṃ, tenāha 『『parittapaccuppannabahiddhārammaṇa』』nti. Āsavakkhayañāṇaṃ nibbānārammaṇameva samānaṃ parittattikavasena appamāṇārammaṇaṃ, ajjhattattikavasena bahiddhārammaṇaṃ, atītattikavasena navattabbārammaṇañca hotīti āha 『『appamāṇabahiddhānavattabbārammaṇa』』nti. Kūṭo viya kūṭāgārassa bhagavato desanāya arahattaṃ uttamaṅgabhūtanti āha 『『arahattanikūṭenā』』ti. Desanaṃ niṭṭhāpesīti titthakaramataharavibhāviniṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsiniṃ tividhasīlālaṅkataṃ paramasallekhapaṭipattidīpaniṃ jhānābhiññādiuttarimanussadhammavibhūsitaṃ cuddasavidhamahāsāmaññaphalapaṭimaṇḍitaṃ anaññasādhāraṇaṃ desanaṃ niṭṭhāpesi.

Ajātasattuupāsakattapaṭivedanākathāvaṇṇanā

250.Ādimajjhapariyosānanti ādiñca majjhañca pariyosānañca. Sakkaccaṃ sagāravaṃ. Āraddhaṃ dhammasaṅgāhakehi.

Abhikkantā vigatāti atthoti āha 『『khaye dissatī』』ti. Tathā hi 『『nikkhanto paṭhamo yāmo』』ti upari vuttaṃ. Abhikkantataroti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāma hotīti āha 『『sundare dissatī』』ti. Koti devanāgayakkhagandhabbādīsu ko katamo. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena, parijanena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya . Sabbā obhāsayaṃ disāti dasapi disā pabhāsento cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe.

『『Coro coro, sappo sappo』』tiādīsu bhaye āmeḍitaṃ, 『『vijjha vijjha, pahara paharā』』tiādīsu kodhe, 『『sādhu sādhūtiādīsu (ma. ni. 1.327; saṃ. ni. 2.127; 3.35;

讓我為您直譯這段巴利文： 249. 在山頂即在山峰。因為它多是收縮聚集，所以在聖典中說"在山收聚"。或者山所攝的地方為山收聚。無濁即無混濁，它的無濁性因無泥漿而有，所以說"無泥"。蛤即貝。螺即螺。在站立和坐著的牛中。在存在即在可得，其他站立和坐著也因同行方法稱為"行走"。只是站立，而從不行走。二即蛤和螺、魚群這兩種。站立說行走也是意趣。"其他二"說的即如前所說的蛤螺等二。因為它行走。或者何必這樣同行，此處應知如所得之取。因為依砂石地而站立。依蛤螺和魚群而站立也行走，應作如是連線。 彼等十智。此中即在彼所緣分別，或在彼等智中。依地差別、時差別和相續差別，觀智有七種所緣。"僅色處"此說因為彼智在所化作的意生身中僅緣色處而轉起，不是因為彼處無香處等。因為沒有離香處等的色聚。所化色是完全成就，所以說"小現在外所緣"。漏盡智雖以涅槃為所緣，依小三法為無量所緣，依內三法為外所緣，依過去三法為不可說所緣，所以說"無量外不可說所緣"。如重閣之頂，阿羅漢為世尊教說的最上分，所以說"以阿羅漢為頂"。完成教說即完成破除外道見、顯示種種欺詐諂曲等邪命、莊嚴三種戒、顯明最高減損行、莊飾禪定神通等上人法、莊嚴十四種大沙門果的無共他教說。 阿阇世王表白為優婆塞說釋 250. 初中后即初和中和后。恭敬即有敬意。結集者所開始。 殊勝為已去為義，所以說"見於盡"。如是上面說"初夜已過"。更殊勝即極為可愛悅意，如是也為美妙善，所以說"見於妙"。何者即在天龍夜叉乾闥婆等中是何者。我的即我的。足即足。神通即以如此如是天神通。威德即以如此眷屬和隨從。光輝即照耀。以殊勝即以極可愛可意端正。以色即以膚色身色光澤。照亮一切方即照亮十方如月如日作一光明一照明，為偈頌的義。端正即殊妙色具足色。 "賊賊、蛇蛇"等中重複表示怖畏，"刺刺、打打"等中表示忿怒，"善哉善哉"等中... [註：原文似乎未完整，以省略號結尾]

5.1005) pasaṃsāyaṃ, 『『gaccha gaccha, lunāhi lunāhī』』tiādīsu turite, 『『āgaccha āgacchā』』tiādīsu kotūhale, 『『buddho buddhoti cintento』』tiādīsu (bu. vaṃ. 44) acchare, 『『abhikkamathāyasmanto abhikkamathāyasmanto』』tiādīsu (dī. ni. 3.20; a. ni. 9.11) hāse, 『『kahaṃ ekaputtaka kahaṃ ekaputtakā』』tiādīsu (saṃ. ni. 2.63) soke, 『『aho sukhaṃ aho sukha』』ntiādīsu (udā. 20; dī. ni.

讓我為您直譯這段巴利文： 5.1005. 在讚歎中，"去去、割割"等在匆忙中，"來來"等在好奇中，"佛陀佛陀"如是思惟等在驚異中，"請前進尊者們請前進尊者們"等在歡笑中，"獨子在哪裡獨子在哪裡"等在悲傷中，"啊樂啊樂"等在... [註：原文似乎未完整，以省略號結尾]

3.305; cūḷava. 332) pasāde. Ca-saddo avuttasamuccayattho, tena garahāasammānādīnaṃ saṅgaho daṭṭhabbo. Tattha 『『pāpo pāpo』』tiādīsu garahāyaṃ, 『『abhirūpaka abhirūpakā』』tiādīsu asammāne daṭṭhabbaṃ.

Nayidaṃ āmeḍitavasena dvikkhattuṃ vuttaṃ, atha kho atthadvayavasenāti dassento 『『atha vā』』tiādimāha 『『abhikkanta』』nti vacanaṃ apekkhitvā napuṃsakaliṅgavasena vuttaṃ. Taṃ pana bhagavato vacanaṃ dhammassa desanāti katvā tathā vuttaṃ. Atthamattadassanaṃ vā etaṃ, tasmā atthavasenettha liṅgavibhattipariṇāmo veditabbo. Dutiyapadepi eseva nayo. Dosanāsanatoti rāgādikilesavidhamanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampādanato. Ye guṇe desanā adhigameti, tesu padhānabhūtā dassetabbāti te padhānabhūte tāva dassetuṃ 『『saddhājananato paññājananato』』ti vuttaṃ. Saddhāpamukhā hi lokiyā guṇā paññāpamukhā lokuttarā. Sīlādiatthasampattiyā sātthato. Sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddapayogatāya uttānapadato. Saṇhasukhumabhāvena dubbiññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddapayogatāya kaṇṇasukhato. Vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato. Thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā, paresaṃ rāgapariḷāhādivūpagamanena ca karuṇāsītalato. Kilesandhakāravidhamanena paññāvadātato. Karavīkarutamañjutāya āpātharamaṇīyato. Pubbāparāviruddhasuvisuddhatāya vimaddakkhamato. Āpātharamaṇīyatāya eva suyyamānasukhato. Vimaddakkhamatāya, hitajjhāsayappavattitāya ca vīmaṃsiyamānahitato. Evamādīhīti ādi-saddena saṃsāracakkanivattanato saddhammacakkappavattanato, micchāvādaviddhaṃsanato sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato kusalamūlasaṃropanato, apāyadvārapidhānato saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato anusayasamugghāṭanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

讓我為您直譯這段巴利文： 3.305. 在凈信中。"和"字有未說聚集義，由此應知攝取訶責、不敬等。其中"惡者惡者"等在訶責中，"端正者端正者"等在不敬中應知。 此非依重複而說兩次，而是依兩義，所以說"或者"等，觀待"殊勝"之語依中性而說。而彼世尊之語以為法的開示而如是說。或者此是僅顯示義，所以此中依義應知性數變化。第二句中也是此理。除過失即因斷除貪等煩惱。得功德即因成就戒等功德。應顯示在教說所得的功德中作為主要的，所以為顯示那些主要而說"因生信因生慧"。因為信為首的是世間功德，慧為首的是出世間功德。因戒等義成就為有義。因自性詞成就為有文。因易解語詞運用為淺顯語。因細密微妙而義難解為深義。因柔滑柔軟甜美語詞運用為悅耳。因廣大清凈可愛義為入心。因破除慢過慢而不自高。因摧碎傲慢激動而不貶他。因以利益意趣轉起，及息滅他人貪熱惱等而慈悲清涼。因破除煩惱黑暗而慧光明。因如迦陵頻伽聲美妙而悅意入耳。因前後無違清凈而能抵抗。因悅意入耳而聞之樂。因能抵抗及以利益意趣轉起而思之益。如是等中，以等字應知攝取轉輪迴輪轉法輪、破邪說立正說、拔不善根植善根、閉惡趣門開天道門、止遍起斷隨眠等。

Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvā 『『puratthābhimukho, uttarābhimukho vā gacchā』』tiādīni avatvā hatthe gahetvā nissandehaṃ katvā. 『『Esa maggo, evaṃ gacchā』』ti dasseyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī. Nikkujjitaṃ ādheyyassa anādhārabhūtaṃ bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya. Aññāṇassa abhimukhattā heṭṭhāmukhajātatāya saddhammavimukhaṃ adhomukhaṭṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Kāmaṃ kāmacchandādayo paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesanavasenāti āha 『『micchādiṭṭhigahanapaṭicchanna』』nti. Tenāha bhagavā 『『micchādiṭṭhiparamāhaṃ bhikkhave vajjaṃ vadāmī』』ti. Sabbo apāyagāmimaggo kummaggo kucchito maggoti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggā. Teneva hi tadubhayapaṭipakkhataṃ sandhāya 『『saggamokkhamaggaṃ āvikarontenā』』ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjota-ggahaṇaṃ. Etehi pariyāyehīti etehi nikkujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbappakārehi, etehi vā yathāvuttehi nānāvidhakuhanalapanādimicchājīvavividhamanādivibhāvanapariyāyehi. Tenāha 『『anekapariyāyena dhammo pakāsito』』ti.

Pasannakāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ, tenāha 『『parāyaṇa』』nti. Parāyaṇabhāvo ca anatthanisedhanena, atthasampaṭipādanena ca hotīti āha 『『aghassa tātā, hitassa ca vidhātā』』ti. Aghassāti dukkhatoti vadanti, pāpatoti pana attho yutto, nissakke cetaṃ sāmivacanaṃ. Ettha ca nāyaṃ gamu-saddo nī-saddādayo viya dvikammako, tasmā yathā 『『ajaṃ gāmaṃ netī』』ti vuccati, evaṃ 『『bhagavantaṃ saraṇaṃ gacchāmī』』ti vattuṃ na sakkā, 『『saraṇanti gacchāmī』』ti pana vattabbaṃ. Iti-saddo cettha luttaniddiṭṭho. Tassa cāyamattho. Gamanañca tadadhippāyena bhajanaṃ jānanaṃ vāti dassento 『『iminā adhippāyenā』』tiādimāha. Tattha 『『bhajāmī』』tiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ, bhajanaṃ vā saraṇādhippāyena upasaṅkamanaṃ, sevanaṃ santikāvacaratā, payirupāsanaṃ vattapaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasaraṇataṃyeva dīpeti. 『『Gacchāmī』』ti padassa bujjhāmīti ayamattho kathaṃ labbhatīti āha 『『yesañhī』』tiādi.

『『Adhigatamagge sacchikatanirodhe』』ti padadvayenāpi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento 『『yathānusiṭṭhaṃ paṭipajjamāne cā』』tiādimāha. Nanu ca kalyāṇaputhujjanopi 『『yathānusiṭṭhaṃ paṭipajjatī』』ti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itaro niyāmokkamanābhāvato. Tathā hi te eva vuttā 『『apāyesu apatamāne dhāretī』』ti. Sammattaniyāmokkamanena hi apāyavinimuttasambhavo . Akkhāyatīti ettha iti-saddo ādiattho, pakārattho vā, tena 『『yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggaṃ akkhāyatī』』ti (itivu. 90; a. ni.

讓我為您直譯這段巴利文： 倒置即被某人倒置。向下生即自然而然向下生。揭開即使開放。手握即不說"向東方、向北方去"等而握手使無疑。"此是道，如是去"而顯示。黑分十四即在黑分的第十四。倒置即使不能承載的器皿通過成為能承載而翻正。因為面向無知而向下生，因倒置而背離正法，因此而墮于邪法，如是二句應如理連線，不是如次第。雖然欲貪等因為是障礙而能遮蔽，但邪見以特殊方式遮蔽眾生因邪執著，所以說"被邪見叢林遮蔽"。所以世尊說："諸比丘，我說邪見是最惡的過失。"一切趣向惡趣之道為邪道為惡道。因為與正見等相對，所以邪見等八邪法為邪道。因為這兩者的對立，所以說"顯示天道解脫道"。依止酥等的燈不如依止油的燈那樣明亮，所以取油燈。以這些方便即以這些倒置翻正遮蔽開顯等譬喻所應譬喻的方式，或以如是所說種種欺詐諂曲等邪命破除等顯示的方便。所以說"以種種方便顯示法"。 凈信所作即信者應作的供養。歸依即依止，所以說"究竟"。成為究竟因為遮止非義和令得義利，所以說"苦的救護者和利益的施設者"。苦即是說苦，但義為惡，這是屬格的主格用法。此中這個"去"字不像"導"字等是二賓語，所以如說"導羊到村"，不能說"我去世尊為歸依"，而應說"我去歸依"。"如是"字此處省略說。顯示其義為去和以彼意趣親近或了知，所以說"以此意趣"等。其中"親近"等，後後是前前的義說，或親近是以歸依意趣靠近，侍奉是親近，禮拜是以作應作而承事，如是一切都只顯示無他歸依。"去"字如何得到"了知"此義，所以說"因為那些"等。 以"已得道已證滅"二句只顯示果位者，不顯示道位者，所以顯示他們說"如教而行"等。然而善凡夫也說"如教而行"？雖然如此說，但無譬喻地只應如是說道位者，不是其他因為未入正性決定。如是隻說他們"不墮惡趣而護持"。因為以入正性決定而有可能脫離惡趣。宣說即此處"如是"字是起首義或種類義，由此"諸比丘，凡諸法有為或無為，離貪被稱為其最上"... [註：原文似乎未完整，以省略號結尾]

4.34) suttapadaṃ saṅgaṇhāti, 『『vitthāro』』ti vā iminā. Ettha ca ariyamaggo niyyānikatāya, nibbānaṃ tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena 『『dhammo』』ti vutto. Nibbānañhi ārammaṇapaccayabhūtaṃ labhitvā ariyamaggassa tadatthasiddhi. Tathāpi yasmā ariyaphalānaṃ 『『tāya saddhāya avūpasantāyā』』tiādi vacanato maggena samucchinnānaṃ kilesānaṃ paṭipassaddhippahānakiccatāya, niyyānānuguṇatāya, niyyānapariyosānatāya ca, pariyattidhammassa pana 『『niyyānadhammassa samadhigamanahetutāyā』』ti iminā pariyāyena vuttanayena dhammabhāvo labbhati eva. Svāyamattho pāṭhārūḷho evāti dassento 『『na kevala』』ntiādimāha.

『『Kāmarāgo bhavarāgo』』ti evamādi bhedo sabbopi rāgo virajjati etenāti rāgavirāgoti maggo kathito. Ejāsaṅkhātāya taṇhāya, antonijjhānalakkhaṇassa sokassa ca taduppattiyaṃ sabbaso parikkhīṇattā anejaṃ asokanti phalaṃ kathitaṃ. Appaṭikūlanti avirodhadīpanato kenaci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Yathāha 『『vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme』』ti. (Ma. ni. 1.283; ma. ni. 2.339; mahāva. 9) sabbadhammakkhandhā kathitāti yojanā.

Diṭṭhisīlasaṅghātenāti 『『yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī』』ti (dī. ni. 3.324; ma. ni. 4.92; 3.54) evaṃ vuttāya diṭṭhiyā, 『『yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni , tathārūpehi sīlehi sīlasāmaññagato viharatī』』ti (dī. ni. 3.323; ma. ni. 1.492; 3.54; a. ni.

讓我為您直譯這段巴利文： 4.34. 攝取經句，或以"詳細"。此中聖道因出離性，涅槃因為是彼義成就因，這兩者無譬喻地稱為"法"。因為涅槃作為所緣緣而得，聖道的彼義成就。如是也因為從"彼信未寂靜"等語，聖果以道所斷煩惱的止息斷作用、隨順出離、出離究竟，而教法則以"為證得出離法的因"此方便如所說方法而得法性。顯示此義已升起于聖典，所以說"不僅"等。 "欲貪有貪"如是等差別一切貪以此離貪故為離貪而說道。因為稱為動的愛及內燒相的憂在彼生起時完全滅盡故無動無憂而說果。無對即因顯示無違背而與任何無違背，或義為可意殊勝。因為以熟練而轉起，或因顯示殊勝功德而熟練。如說："婆羅門，我非以害想說熟練，在人中說殊勝法。"說一切法蘊，是為文的連線。 以見戒和合即如說"聖者以此見出離而行者正趣苦盡，以如是見而住于見共"如是所說的見，"彼等戒無缺無穿無斑無點，自在為智者所贊不被執取能引定，以如是戒而住于戒共"... [註：原文似乎未完整，以省略號結尾]

6.11; pari. 274) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti ghaṭito, sametoti attho. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva . Aṭṭha ca puggaladhammadasā teti te purisayugavasena cattāropi puggalavasena aṭṭheva ariyadhammassa paccakkhadassāvitāya dhammadasā. Tīṇi vatthūni 『『saraṇa』』nti gamanena, tikkhattuṃ gamanena ca tīṇi saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.

Saraṇagamanakathāvaṇṇanā

Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya kattu ca vibhāvanā tattha kosallāya hotīti 『『saraṇagamanesu kosallatthaṃ saraṇaṃ…pe… veditabbo』』ti vuttaṃ tena vinā saraṇagamanasseva asambhavato. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāvahāti? Saccametaṃ, taṃ pana saṃkilesaggahaṇeneva atthato dīpitaṃ hotīti na gahitaṃ. Yāni hi nesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti. Hiṃsatthassa sara-saddassa vasenetaṃ padaṃ daṭṭhabbanti 『『hiṃsatīti saraṇa』』nti vatvā taṃ pana hiṃsanaṃ kesaṃ kathaṃ kassa vāti codanaṃ sodhento 『『saraṇagatāna』』ntiādimāha. Tattha bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ teneva cetasikadukkhassa gahitattā. Dukkhanti kāyikadukkhaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbampi dukkhaṃ, tayidaṃ sabbaṃ parato phalakathāyaṃ āvibhavissati. Etanti 『『saraṇa』』nti padaṃ.

Evaṃ avisesato saraṇa-saddassa atthaṃ dassetvā idāni visesato dassetuṃ 『『atha vā』』tiādi vuttaṃ. Hite pavattanenāti 『『sampannasīlā bhikkhave viharathā』』tiādinā (ma. ni.

讓我為您直譯這段巴利文： 6.11. 如是所說的戒和見戒共的和合性，義為見戒平等。和合即結合，義為和諧。因為聖者即使住在任何遠處，以自己功德的圓滿也是和合。那八種補特伽羅法見者，即依人雙數四者依補特伽羅八者，因為親見聖法而為法見者。三事以"歸依"之去和三次去而為三歸依。表白即以語宣說自己內心所得。 歸依說釋 如歸依的境界差別果報染污差別，行者的顯示也為彼熟練，所以說"為熟練于歸依，歸依...等應知"，因為沒有彼不可能有歸依。為何此中不取清凈，難道清凈顯示不能帶來彼熟練？這是真實，但以取染污已在義上顯示，所以不取。因為它們的染污因無明等，以一切方式不令未生者生起，已生者斷除而成清凈。應依傷害義的"sara"字見此詞，所以說"傷害為歸依"，而清除那傷害是對誰如何為誰的詰問說"歸依者"等。其中怖畏即輪迴怖畏。驚怖即心驚，因為已取心苦。苦即身苦。惡趣折磨即屬於惡趣的一切苦，這一切將在後面果報說中顯現。此即"歸依"之詞。 如是顯示歸依字的無差別義后，現在為顯示差別義而說"或者"等。以利益轉起即如"諸比丘，具足戒而住"等... [註：原文似乎未完整，以省略號結尾]

1.64, 69) atthe niyojanena. Ahitā ca nivattanenāti. 『『Pāṇātipātassa kho pāpako vipāko, pāpakaṃ abhisamparāya』』ntiādinā ādīnavadassanādimukhena anatthato nivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattipavattihetukaṃ byasanaṃ appavattikaraṇena vināseti. Bhavakantārā uttāraṇena maggasaṅkhāto dhammo, itaro assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena pūjāvasena ca upanītānaṃ sakkārānaṃ. Vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsatīti yojanā, anuttaradakkhiṇeyyabhāvatoti adhippāyo. Imināpi pariyāyenāti imināpi vibhajitvā vuttena kāraṇena.

『『Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho』』ti evaṃ pavatto tattha ratanattaye pasādo tappasādo, tadeva ratanattayaṃ garu etassāti taggaru tabbhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā, tāhi tappasādataggarutāhi. Vidhūtadiṭṭhivicikicchāsammohaassaddhiyāditāya vihatakileso. Tadeva ratanattayaṃ parāyaṇaṃ parāgati tāṇaṃ leṇanti evaṃ pavattiyā tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ saraṇaṃ gacchati etenāti. Taṃsamaṅgīti tena yathāvuttacittuppādena samannāgato. Evaṃ upetīti bhajati sevati payirupāsati, evaṃ vā jānāti bujjhatīti evamattho veditabbo. Ettha ca pasāda-ggahaṇena lokiyasaraṇagamanamāha. Tañhi pasādappadhānaṃ. Garutāgahaṇena lokuttaraṃ. Ariyā hi ratanattayaṃ guṇābhiññatāya pāsāṇacchattaṃ viya garuṃ katvā passanti. Tasmā tappasādena vikkhambhanavasena vigatakileso, taggarutāya samucchedavasenāti yojetabbaṃ agāravakaraṇahetūnaṃ samucchindanato. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena aveccappasādassa itarassa ca gahaṇaṃ, tathā garutāgahaṇenāti ubhayenāpi ubhayaṃ saraṇagamanaṃ yojetabbaṃ.

Maggakkhaṇe ijjhatīti yojanā. 『『Nibbānārammaṇaṃ hutvā』』ti etena atthato catusaccādhigamo eva lokuttarasaraṇagamananti dasseti. Tattha hi nibbānadhammo sacchikiriyābhisamayavasena, maggadhammo bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanatthaṃ sādheti. Buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena, tathā ariyasaṅghaguṇā, tenāha 『『kiccato sakalepi ratanattaye ijjhatī』』ti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya patipāṭiyā asammohapaṭivedhena paṭividdhattāti adhippāyo. Ye pana vadanti 『『na saraṇagamanaṃ nibbānārammaṇaṃ hutvā pavattati. Maggassa adhigatattā pana adhigatameva hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā』』ti, tesaṃ lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttaṃ duvidhassāpi icchitabbattā.

讓我為您直譯這段巴利文： 1.64,69. 以指導于義利。以離非義利。如"殺生有惡報,後世有惡"等以顯示過患等方式而離非義。破除怖畏即以不轉起和轉起為因的災禍以令不轉起而破壞。以度脫有的荒野稱為道的法,其他以給予安慰而破除眾生的怖畏,是為連線。供養即以佈施方式供養方式而獻上的供養物。以令得廣大果報而破除眾生的怖畏是為連線,意趣為無上應供性。以此方便即以此分別所說的因緣。 "世尊是正等覺者,法是善說,僧眾是善行道"如是轉起于彼三寶的凈信為彼凈信,彼三寶為此重故為彼重性,彼凈信和彼重性為彼凈信彼重性,以彼凈信彼重性。因為遠離見疑癡不信等而破除煩惱。彼三寶為歸趣歸依保護洞窟如是轉起為彼歸趣行相轉起的心生起為歸依以此去歸依。具彼即具足彼所說心生起。如是靠近即親近侍奉禮拜,或如是知了解,應知如是義。此中以凈信所取說世間歸依。因為彼以凈信為主。以重性所取說出世間。因為聖者以了知功德而如石蓋般見三寶為重。所以以彼凈信依鎮伏而離煩惱,以彼重性依斷除,應如是連線因為斷除不恭敬因。而此中彼歸趣性為彼趣性,由此應知攝取將說的四種歸依。或不分別顯示凈信重性,以凈信所取取不動凈信和其他,如是以重性所取,以二者應連線二種歸依。 在道剎那成就是為連線。以"作為涅槃所緣"顯示以義即證四諦為出世間歸依。因為此中涅槃法以現證現觀方式,道法以修習現觀方式通達即成就歸依義。而佛功德作為聲聞行境以遍知現觀方式,如是聖僧功德,所以說"依作用成就於整個三寶"。而成就是同時成就,不像世間般次第,因為以無癡通達而通達,是為意趣。而有些人說"歸依不作為涅槃所緣而轉起。但因道的證得而已證得,如某些三明等的世間明等",他們只應有世間歸依,非出世間,而這不合理因為應欲求兩種。

Tanti lokiyaṃ saraṇagamanaṃ. Saddhāpaṭilābho 『『sammāsambuddho bhagavā』』tiādinā. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā sammādiṭṭhiti buddhasubuddhataṃ, dhammasudhammataṃ, saṅghasuppaṭipattiñca lokiyāvabodhavaseneva sammā ñāyena dassanato. 『『Saddhāmūlikā sammādiṭṭhī』』ti etena saddhūpanissayā yathāvuttalakkhaṇā paññā lokiyasaraṇagamananti dasseti, tenāha 『『diṭṭhijukammanti vuccatī』』ti. Diṭṭhi eva attano paccayehi uju karīyatīti katvā diṭṭhi vā uju karīyati etenāti diṭṭhijukammaṃ, tathā pavatto cittuppādo. Evañca katvā 『『tapparāyaṇatākārappavatto cittuppādo』』ti idaṃ vacanaṃ samatthitaṃ hoti. Saddhāpubbaṅgamasammādiṭṭhiggahaṇaṃ pana cittuppādassa tappadhānatāyāti daṭṭhabbaṃ. 『『Saddhāpaṭilābho』』ti iminā mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttaṃ saraṇagamanaṃ dasseti, 『『sammādiṭṭhī』』ti iminā ñāṇasampayuttaṃ saraṇagamanaṃ. Tayidaṃ lokiyaṃ saraṇagamanaṃ. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇaṃ etassāti tapparāyaṇo, puggalo, cittuppādo vā. Tassa bhāvo tapparāyaṇatā, yathāvuttaṃ diṭṭhijukammameva. 『『Saraṇa』』nti adhippāyena sissabhāvaṃ antevāsikabhāvaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto. Sabbattha yathāvuttadiṭṭhijukammavaseneva attho veditabbo.

Attapariccajananti saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ. Eseva nayo sesesupi. Buddhādīnaṃ yevāti avadhāraṇaṃ attasanniyyātanādīsupi tattha tattha vattabbaṃ. Evañhi tadaññanivattanaṃ kataṃ hoti.

Evaṃ attasanniyyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ 『『apicā』』tiādi āraddhaṃ, tena pariyāyantarehipi attasanniyyātanādi katameva hoti atthassa abhinnattāti dasseti. Āḷavakādīnanti ādi-saddena sātāgirahemavatādīnaṃ saṅgaho daṭṭhabbo. Nanu cete āḷavakādayo maggeneva āgatasaraṇagamanā, kathaṃ tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi. 『『So ahaṃ vicarissāmi…pe… sudhammataṃ』』 (saṃ. ni.

讓我為您直譯這段巴利文： 彼即世間歸依。凈信獲得即如"世尊是正等覺者"等。以信為根即如所說信為前導的正見，因為以世間領悟方式正確如理見佛的善覺性、法的善法性、僧的善行道性。以"以信為根的正見"顯示依信為緣如所說相的慧為世間歸依，所以說"稱為正見業"。正見以自己的緣而作正，或以此令正見作正為正見業，如是轉起的心生起。如是作已"以彼歸趣行相轉起的心生起"此語成為合理。而取信前導正見應知因為心生起以彼為主。以"凈信獲得"顯示如被母等鼓勵的童子等的無知相應歸依，以"正見"顯示有知相應歸依。這是世間歸依。以此委託捨棄付與自己為自委託，即如所說正見業。彼三寶為彼歸趣依止故為彼歸趣，補特伽羅或心生起。彼性為彼歸趣性，即如所說正見業。以"歸依"意趣以此去弟子性親近弟子性為弟子性趣近。以歸依意趣以此禮敬為禮敬。一切處應依如所說正見業而知義。 自我舍離即為度出輪迴苦而舍離自己的自體。于余處也如是方法。唯于佛等即決定也應于自委託等處處說。如是即作彼其他的舍離。 如是以一種方式顯示自委託等后，現在為顯示以其他方式而開始說"又"等，由此顯示以其他方便也作自委託等因為義無別。阿拉瓦卡等，以等字應知攝取薩塔基利和黑摩瓦塔等。難道這些阿拉瓦卡等不是以道而得歸依，如何說他們的彼歸趣性歸依？雖以道得歸依也。"我將遊行...善法性"... [註：原文似乎未完整，以省略號結尾]

1.246; su. ni. 194) 『『te mayaṃ vicarissāma , gāmā gāmaṃ nagā nagaṃ…pe… sudhammata』』nti, (su. ni. 182) tehi tapparāyaṇatākārassa paveditattā tathā vuttaṃ.

So panesa ñāti…pe… vasenāti ettha ñātivasena, bhayavasena, ācariyavasena, dakkhiṇeyyavasenāti paccekaṃ yojetabbaṃ. Tattha ñātivasenāti ñātibhāvavasena. Evaṃ sesesupi. Dakkhiṇeyyapaṇipātenāti dakkhiṇeyyatāhetukena paṇipātena. Itarehīti ñātibhāvādivasappavattehi tīhi paṇipātehi. 『『Itarehī』』tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ 『『tasmā』』tiādi vuttaṃ. Vandatīti paṇipātassa lakkhaṇavacanaṃ. Evarūpanti diṭṭhadhammikaṃ sandhāya vadati. Samparāyikañhi niyyānikaṃ vā anusāsaniṃ paccāsisanto dakkhiṇeyyapaṇipātameva karotīti adhippāyo.

Saraṇagamanappabhedoti saraṇagamanavibhāgo.

Ariyamaggo eva lokuttaraṃ saraṇagamananti 『『cattāri sāmaññaphalāni vipākaphala』』nti vuttaṃ. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho. Etanti 『『cattāri ariyasaccāni, sammappaññāya passatī』』ti evaṃ vuttaṃ ariyasaccassa dassanaṃ.

Niccādito anupagamanādivasenāti 『『nicca』』nti aggahaṇādivasena. Aṭṭhānanti hetupaṭikkhepo. Anavakāsoti paccayapaṭikkhepo. Ubhayenāpi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā samannāgato sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekasaṅkhārampi. Niccato upagaccheyyāti 『『nicco』』ti gaṇheyya. 『『Sukhato upagaccheyyā』』ti. 『『Ekantasukhī attā hoti arogo paraṃ maraṇā』』ti (dī. ni.

讓我為您直譯這段巴利文： 1.246. "我們將遊行，從村到村從城到城...善法性"，因為他們顯示彼歸趣性行相故如是說。 彼親屬...等由於，此中應各別連線由於親屬，由於怖畏，由於師長，由於應供。其中由於親屬即由於親屬性。于余處也如是。以應供禮敬即以應供性為因的禮敬。以其他即以親屬性等力轉起的三種禮敬。以"其他"等為簡略顯示義而說"所以"等。禮拜即為禮敬的相說。如是形即指現法而說。因為期待後世或出離的教誡只作應供禮敬，是為意趣。 歸依差別即歸依分類。 聖道即是出世間歸依，所以說"四沙門果為異熟果"。一切苦滅即一切輪迴苦的不生滅。此即"以正慧見四聖諦"如是所說的聖諦見。 以不作為常等行相等即以不取"常"等力。非處即否定因。無餘地即否定緣。以二者否定因緣。以什麼即以什麼因緣。具見即具足道見的預流者。任何行即在四地的有為行中任一行。作為常而趣近即取為"常"。"作為樂而趣近"即"我后死將成為一向樂無病"... [註：原文似乎未完整，以省略號結尾]

1.76) evaṃ attadiṭṭhivasena sukhato gāhaṃ sandhāyetaṃ vuttaṃ . Diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamanatthaṃ mattahatthiparittāsito viya cokkhabrāhmaṇo ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaññattisaṅgahatthaṃ 『『saṅkhāra』』nti avatvā 『『kañci dhamma』』nti vuttaṃ. Imesupi vāresu catubhūmakavaseneva paricchedo veditabbo, tebhūmakavaseneva vā. Yaṃ yañhi puthujjano gāhavasena gaṇhāti, tato tato ariyasāvako gāhaṃ viniveṭheti.

『『Mātara』』ntiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyāti? Etampi aṭṭhānaṃ, puthujjanabhāvassa pana mahāsāvajjabhāvadassanatthaṃ, ariyasāvakassa ca phaladassanatthaṃ evaṃ vuttaṃ. Duṭṭhacittoti vadhakacittena paduṭṭhacitto. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ. 『『Kammena, uddesena, voharanto, anussāvanena, salākaggāhenā』』ti (pari. 458) evaṃ vuttehi pañcahi kāraṇehi bhindeyya. Aññaṃ satthāranti aññaṃ titthakaraṃ 『『ayaṃ me satthā』』ti evaṃ gaṇheyya, netaṃ ṭhānaṃ vijjatīti attho. Na te gamissanti apāyabhūminti te buddhaṃ saraṇaṃ gatā taṃnimittaṃ apāyaṃ na gamissanti, devakāyaṃ pana paripūressantīti attho.

Dasahi ṭhānehīti dasahi kāraṇehi. Adhigaṇhantīti abhibhavanti. Velāmasuttādivasenāpīti ettha karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhyānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇahiraññapūrānaṃ, sabbālaṅkārapaṭimaṇḍitānaṃ caturāsītiyā hatthisahassānaṃ, caturāsītiyā assasahassānaṃ, caturāsītiyā rathasahassānaṃ, caturāsītiyā dhenusahassānaṃ, caturāsītiyā kaññāsahassānaṃ, caturāsītiyā pallaṅkasahassānaṃ, caturāsītiyā vatthakoṭisahassānaṃ, aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni sattasaṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ, tato sataṃ sotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisasaṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalataranti imamatthaṃ pakāsentassa velāmasuttassa (a. ni. 9.20) vasena. Vuttañhetaṃ 『『yaṃ gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalatara』』ntiādi (a. ni. 9.20). Velāmasuttādīti ādisaddena aggappasādasuttādīnaṃ (a. ni.

讓我為您直譯這段巴利文： 1.76. 如是依我見力而取樂，此是就此所說。但以離見心聖弟子為止息熱惱而趣近某行為樂，如驚怕醉象的清凈婆羅門趣近糞地。在我品為攝取遍等概念而不說"行"而說"任何法"。在這些品中也應知依四地而限定，或依三地。因為凡夫以取著力所取的，聖弟子從彼彼而解脫取著。 在"母"等中，生母為母，生父為父，所說人身漏盡者為阿羅漢。然而聖弟子會奪取他人生命嗎？這也是不可能，但為顯示凡夫性的大罪過性，及顯示聖弟子的果而如是說。噁心即以害心而污心。出血即在活命身體中令如小蠅所飲量的血生起。破僧即同住同界住立的僧。以"業,誦,言說,宣佈,取籌"如是所說五個原因而破。其他師即取其他外道"此是我師"如是,此處不存在，是為此義。他們不往惡趣即彼等歸依佛者因此因緣不往惡趣，而將充滿天眾，是為此義。 以十處即以十因緣。超勝即勝過。以韋拉瑪經等即此中顯示如韋拉瑪經的義:以舍施四分之一迦利沙量的八萬四千金缽銀缽銅缽,依次盛滿銀金財,具一切莊嚴的八萬四千象,八萬四千馬,八萬四千車,八萬四千牛,八萬四千童女,八萬四千座,八萬四千俱胝衣,及無量種種食飲等食物,連續七年七個月的韋拉瑪大施,施與一預流者的佈施更大果報,較此施與百預流者的佈施,較此施與一一來者,較此施與一不還者,較此施與一阿羅漢,較此施與一辟支佛,較此施與一正等覺者,較此施與以佛為首的僧,較此為四方僧建寺,較此歸依更大果報。因為說"居士,韋拉瑪婆羅門所施大施,若有人供養一具見者,此較彼更大果報"等。韋拉瑪經等,以等字攝取最上凈信經等... [註：原文似乎未完整,以省略號結尾];

4.34; itivu. 90) saṅgaho daṭṭhabbo.

Aññāṇaṃ vatthuttayassa guṇānaṃ ajānanaṃ, tattha sammoho. 『『Buddho nu kho, na nu kho』』tiādinā vicikicchā saṃsayo. Micchāñāṇaṃ tassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādi-saddena anādarāgāravādīnaṃ saṅgaho. Na mahājutikanti na ujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti anuḷāraṃ. Sāvajjoti taṇhādiṭṭhādivasena sadoso, lokiyasaraṇagamanaṃ sikkhāsamādānaṃ viya aggahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedoti āha 『『anavajjo kālakiriyāyā』』ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hotīti āha 『『aphalo』』ti. Kasmā? Avipākattā. Na hi taṃ akusalanti.

Ko upāsakoti sarūpapucchā, kiṃlakkhaṇo upāsakoti vuttaṃ hoti. Kasmāti hetupucchā, tena kena pavattinimittena upāsaka-saddo tasmiṃ puggale nirūḷhoti dasseti, tenāha 『『kasmā upāsakoti vuccatī』』ti. Saddassa abhidheyye pavattinimittaṃ tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti kīdisaṃ assa upāsakassa sīlaṃ, kittakena sīlenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti ko assa sammāājīvo, so pana micchājīvassa parivajjanena hotīti sopi vibhajīyati. Kā vipattīti kā assa sīlassa, ājīvassa vā vipatti. Anantarassa hi vidhi vā paṭisedho vā. Sampattīti etthāpi eseva nayo.

Yo kocīti khattiyādīsu yo koci, tena saraṇagamanaṃ evaṃ kāraṇaṃ, na jāti ādivisesoti dasseti.

Upāsanatoti teneva saraṇagamanena, tattha ca sakkaccakiriyāya ādara gāravabahumānādiyogena payirupāsanato.

Veramaṇiyoti veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo, pañca viratiyo viratipadhānattā tassa sīlassa, tenevāha 『『paṭivirato hotī』』ti.

Micchāvaṇijjāti na sammāvaṇijjā ayuttavaṇijjā asāruppavaṇijjā. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena, tena aññampi adhammikaṃ jīvikaṃ paṭikkhipati. Samenāti avisamena, tena kāyavisaṃ ādiduccaritaṃ vajjetvā kāyasamādinā sucaritena jīvikaṃ dasseti. Satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ vā paṭilabhitvā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā vā visaṃ gahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyā vuttā sattavaṇijjā abhujissabhāvakaraṇato, maṃsavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato.

讓我為您直譯這段巴利文： 4.34. 應知攝取。 無知即不知三事的功德，對彼迷惑。"是否是佛，是否不是"等疑惑為猶豫。邪知即以非功德性思維彼功德而顛倒取著。以等字攝取不恭敬等。非大光輝即非明亮，不清凈不皎潔是為義。非大擴充套件即非廣大。有過即依愛見等而有過，世間歸依如受學處般無所取定時限唯至命終，所以它以蘊壞而壞，故說"無過於死時"。彼即無過歸依差別。雖無過也無可意果，故說"無果"。為何？因無異熟。因為它非不善。 何為優婆塞即問自性，為有何相優婆塞是所說。為何即問原因，由此顯示以何轉起因緣優婆塞詞確立于彼補特伽羅，故說"為何稱為優婆塞"。詞的所詮義轉起因緣是彼義的彼性因。何為其戒即如何是彼優婆塞的戒，以多少戒此稱為具戒，是為義。何為命即何為其正命，而彼以遠離邪命而有故也分別彼。何為敗壞即何為其戒或命的敗壞。因為直接的是規定或禁止。成就於此也是此方法。 任何即在剎帝利等中任何，由此顯示歸依如是為因，非生等特勝。 由親近即由彼歸依，于彼以恭敬作及愛敬尊重等相應而親近。 離即惡說為殺生等惡戒，由其止息破壞滅除為離，五離因為彼戒以離為主，所以說"已離"。 邪貿易即非正貿易不正貿易不適貿易。舍即以不作而舍。如法即不離法，由此也否定其他非法活命。平等即不不平等，由此顯示舍離身邪等惡行而以身平等等善行活命。武器貿易即作或令作或得已作的武器物品的銷售。眾生貿易即人的銷售。肉貿易即如屠夫等養育鹿豬等而備辦肉的銷售。酒貿易即配製任何酒的銷售。毒貿易即配製毒或取毒的銷售。此中說武器貿易因為是傷害他人的因而不應作，眾生貿易因為令成非自由，肉貿易因為是殺因，酒貿易因為是放逸處。

Tassevāti pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjālakkhaṇassa ājīvassa ca. Vipattīti bhedo, pakopo ca. Yāyāti yāya paṭipattiyā. Caṇḍāloti upāsakacaṇḍālo. Malanti upāsakamalaṃ. Paṭikiṭṭhoti upāsakanihīno. Buddhādīsu kammakammaphalesu ca saddhāvipariyāyo assaddhiyaṃ micchādhimokkho, yathāvuttena assaddhiyena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. 『『Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī』』ti evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati. No kammanti kammassakataṃ no pattiyāyati. Ito ca bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Pubbakāraṃ karotīti dānamānaṃ ādikaṃ kusalakiriyaṃ paṭhamataraṃ karoti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

Vipattiyaṃ vuttavipariyāyena sampatti veditabbā. Ayaṃ pana viseso – catunnampi parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatāya upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīkaṃ.

Ādimhītiādiatthe. Koṭiyanti pariyantakoṭiyaṃ. Vihāraggenāti ovarakakoṭṭhāsena, 『『imasmiṃ gabbhe vasantānamidaṃ nāma panasaphalaṃ pāpuṇātī』』tiādinā taṃ taṃvasanaṭṭhānakoṭṭhāsenāti attho. Ajjatagganti vā ajjadagganti vā ajja icceva attho.

『『Pāṇehi upeta』』nti iminā tassa saraṇagamanassa āpāṇakoṭikataṃ dassento 『『yāva me jīvitaṃ pavattatī』』tiādīni vatvā puna jīvitenāpi taṃ vatthuttayaṃ paṭipūjento 『『saraṇagamanaṃ rakkhāmī』』ti uppannaṃ tassa rañño adhippāyaṃ vibhāvento 『『ahañhī』』tiādimāha. Pāṇehi upetanti hi yāva me pāṇā dharanti, tāva saraṇaṃ upetaṃ, upento ca na vācāmattena, na ekavāraṃ cittuppādamattena, atha kho pāṇānaṃ pariccajanavasena yāvajīvaṃ upetanti evamettha attho veditabbo.

Accayanaṃ sādhumariyādaṃ madditvā vītikkamanaṃ accayoti āha 『『aparādho』』ti. Acceti atikkamati etenāti vā accayo, vītikkamassa pavattanako akusaladhammo. So eva aparajjhati etenāti aparādho. So hi aparajjhantaṃ purisaṃ abhibhavitvā pavattati, tenāha 『『atikkamma abhibhavitvā pavatto』』ti. Caratīti ācarati karoti. Dhammenevāti dhammato anapetena payogena. Paṭiggaṇhātūti adhivāsanavasena sampaṭicchatūti atthoti āha 『『khamatū』』ti.

1. Sadevakena lokena 『『saraṇa』』nti araṇīyato ariyo, tathāgatoti āha 『『ariyassa vinaye buddhassa bhagavato sāsane』』ti. Puggalādhiṭṭhānaṃ karontoti kāmaṃ 『『vuddhi hesā』』ti dhammādhiṭṭhānavasena vākyaṃ āraddhaṃ, tathāpi desanaṃ pana puggalādhiṭṭhānaṃ karonto saṃvaraṃ āpajjatīti āhāti yojanā.

讓我為您直譯這段巴利文： 彼即即五離相戒及五邪貿易相命。敗壞即破壞及惱亂。以何即以何行道。旃陀羅即優婆塞旃陀羅。垢即優婆塞垢。下劣即優婆塞低劣。于佛等及業果中信的相反為不信邪勝解，具足如是所說不信為不信者。依如是所說戒敗壞命敗壞力為惡戒者。"以此見等此為吉祥"如是具足愚人所思慮稱為見聞覺知吉祥為迷信吉祥者。信吉祥即唯信見吉祥等差別的吉祥。非業即不信業所有。此外即此一切知佛教外的外道教。尋求應施即覺想惡行者為應施而尋求。作前行即先作佈施尊敬等善行。此中應知尋求應施前行為一而有五法。 應知成就與敗壞所說相反。此是差別-因為生四眾歡喜故優婆塞為寶即優婆塞寶。因為功德莊嚴名聲香善故優婆塞為蓮即優婆塞蓮。如是優婆塞白蓮。 在始即始義。在邊際即在邊際邊。以精舍分即以房間部分，"住此室者得如是面果"等以彼彼住處部分是為義。從今日起或從今日起或今日即是義。 以"具命"此顯示彼歸依作至命邊際而說"乃至我命轉起"等,復以命奉事彼三事,顯示彼王生起"我護歸依"的意趣而說"我"等。具命即乃至我命持續,乃至歸依已具,具已非僅言語,非僅一次心生,而是以捨命力乃至命已具,如是應知此義。 過失為超越善規則而違犯故說"罪過"。或以此超越過失即過失,違犯的轉起不善法。以彼犯即罪過。因為彼勝過而轉起于犯者,故說"超越勝過而轉起"。行即行作。如法即不離法的加行。受持即以忍受力領受是為義故說"忍受"。 251. 由天人世間應歸依故為聖,如來故說"于聖律中世尊佛教"。作補特伽羅依止即雖然"此是增長"如是以法依止力開始語句,但作教說補特伽羅依止而得律儀故說,是為結合。

1. Imasmiṃyeva attabhāve nippajjanakānaṃ attano kusalamūlānaṃ khaṇanena khato, tesaṃyeva upahananena upahato. Ubhayenāpi tassa kammāparādhameva vadati. Patiṭṭhāti sammattaniyāmokkamanaṃ etāyāti patiṭṭhā, tassa upanissayasampadā. Sā kiriyāparādhena bhinnā vināsitā etenāti bhinnapatiṭṭho, tenāha 『『tathā』』tiādi. Dhammesu cakkhunti catusaccadhammesu tesaṃ dassanaṭṭhena cakkhu. Aññesu ṭhānesūti aññesu suttapadesu. Muccissatīti saṭṭhi vassasahassāni paccitvā lohakumbhī narakato muccissati.

Yadi anantare attabhāve narake paccati, imaṃ pana suttaṃ sutvā rañño ko ānisaṃso laddhoti āha 『『mahānisaṃso』』tiādi. So pana ānisaṃso niddālābhasīsena vutto tadā kāyikacetasikadukkhāpagamo, tiṇṇaṃ ratanānaṃ mahāsakkārakiriyā, sātisayo pothujjanikasaddhāpaṭilābhoti evaṃpakāro diṭṭhadhammiko, samparāyiko pana aparāparesupi bhavesu aparimāṇo yevāti veditabbo.

Etthāha – yadi rañño kammantarāyābhāve tasmiṃyeva āsane dhammacakkhu uppajjissati, kathaṃ anāgate paccekabuddho hutvā parinibbāyissati. Atha paccekabuddho hutvā parinibbāyissati, kathaṃ tadā dhammacakkhuṃ uppajjissati, nanu ime sāvakabodhipaccekabodhiupanissayā bhinnanissayāti? Nāyaṃ virodho ito parato evassa paccekabodhisambhārānaṃ sambharaṇīyato. Sāvakabodhiyā bujjhanakasattāpi hi asati tassā samavāye kālantare paccekabodhiyā bujjhissanti katābhinīhārasambhavato. Apare pana bhaṇanti 『『paccekabodhiyā yevāyaṃ katābhinīhāro. Katābhinīhārāpi hi tattha niyatiṃ appattā tassa ñāṇassa paripākaṃ anupagatattā satthu sammukhībhāve sāvakabodhiṃ pāpuṇissantīti bhagavā 『sacāyaṃ bhikkhave rājā』tiādimāha. Mahābodhisattānameva ca ānantariyaparimutti, na itarabodhisattānaṃ. Tathā hi paccekabodhiyaṃ niyato samāno devadatto cirakālasambhūtena lokanāthe āghātena garutarāni ānantariyāni pasavi, tasmā kammantarāyenāyaṃ idāni asamavetadassanābhisamayo rājā paccekabodhiniyāmena anāgate paccekabuddho hutvā parinibbāyissatī』』ti daṭṭhabbaṃ.

Sāmaññaphalasuttavaṇṇanāya līnatthappakāsanā.

1. Ambaṭṭhasuttavaṇṇanā

Addhānagamanavaṇṇanā

254.Apubbapadavaṇṇanāti atthasaṃvaṇṇanāvasena heṭṭhā aggahitatāya apubbassa padassa vaṇṇanā atthavibhajanā. 『『Hitvā punappunāgatamattha』』nti (dī. ni. aṭṭha.

讓我為您直譯這段巴利文： 253. 以挖掘在此身中將生起的自己善根而被挖掘，以損害彼等而被損害。以二者說其業罪過。以此入正性決定為住立，彼為資助圓滿。以作業罪過而被破壞毀壞者為破住立，故說"如是"等。法眼即以見彼等四諦法故為眼。于其他處即于其他經文。將解脫即燒六萬年後將從銅釜地獄解脫。 若於直接之身在地獄受苦，聞此經王得何利益故說"大利益"等。而彼利益以得眠為首而說彼時身心苦離去，作三寶大恭敬，得殊勝凡夫信，如是種種現法利益，而後世于諸有中無量，應如是知。 此中說-若王無業障礙當於彼座生起法眼，如何未來成為辟支佛而般涅槃。若成為辟支佛而般涅槃，如何彼時生起法眼，難道此聲聞菩提辟支菩提資助非異資助？此無相違因為從此以後彼將集辟支菩提資糧。因為將覺悟聲聞菩提的眾生，若無彼集合，異時將以辟支菩提覺悟因為有已發願資糧。其他則說："此確以辟支菩提已發願。因為已發願者于彼未得決定因為未得彼智成熟,于師現前將得聲聞菩提",故世尊說"若此比丘王"等。只有大菩薩解脫無間罪,非其他菩薩。如是已決定於辟支菩提的提婆達多以長時所生於世主的恨而造重無間罪,所以此王現今以業障礙未集見的現觀,以辟支菩提決定於未來成為辟支佛而般涅槃,應如是見。 沙門果經註釋的顯了義。 3.阿摩晝經註釋 行道註釋 254. 未曾詞註釋即因以義釋方式未曾取故對未曾詞的註釋義分別。"舍已再再來義"。 [註：原文中經號1.、2等似已省略,故從3開始];

1.ganthārambhakathā) hi vuttaṃ. Janapadinoti janapadavanto, janapadassa vā issarā rājakumārā gottavasena kosalā nāma. Yadi eko janapado, kathaṃ bahuvacananti āha 『『rūḷhisaddenā』』ti. Akkharacintakā hi īdisesu ṭhānesu yutte viya īdisaliṅgavacanāni icchanti, ayamettha rūḷhi yathā aññatthapi 『『kurūsu viharati, aṅgesu viharatī』』ti ca. Tabbisesanepi janapada-sadde jāti-sadde ekavacanameva. Porāṇā panāti pana-saddo visesatthajotano, tena puthuatthavisayatāya evañcetaṃ puthuvacananti vakkhamānavisesaṃ joteti. Bahuppabhedo hi so padeso tiyojanasataparimāṇatāya. Naṅgalānipi chaḍḍetvāti kammappahānavasena naṅgalānipi pahāya, nidassanamattañcetaṃ. Na kevalaṃ kassakā eva, atha kho aññepi manussā attano attano kiccaṃ pahāya tattha sannipatiṃsu. 『『So padeso』』ti padesasāmaññato vuttaṃ, vacanavipallāsena vā, te padesāti attho. Kosalāti vuccati kusalā eva kosalāti katvā.

Cārikanti caraṇaṃ, caraṇaṃ vā cāro, so eva cārikā. Tayidaṃ maggagamanaṃ idhādhippetaṃ, na cuṇṇikagamanamattanti āha 『『addhānagamanaṃ gacchanto』』ti. Taṃ vibhāgena dassetuṃ 『『cārikā ca nāmesā』』tiādi vuttaṃ. Tattha dūrepīti nātidūrepi. Sahasā gamananti sīghagamanaṃ. Mahākassapapaccuggamanādiṃ ekadesena vatvā vanavāsītissasāmaṇerassa vatthuṃ vitthāretvā janapadacārikaṃ kathetuṃ 『『bhagavā hī』』tiādi āraddhaṃ. Ākāsagāmīhi eva saddhiṃ gantukāmo 『『chaḷabhiññānaṃ ārocehī』』ti āha.

Saṅghakammavasena sijjhamānāpi upasampadā satthu āṇāvaseneva sijjhanato 『『buddhadāyajjaṃ te dassāmī』』ti vuttanti vadanti. Apare pana aparipuṇṇavīsativassasseva tassa upasampadaṃ anujānanto 『『dassāmī』』ti avocāti vadanti. Upasampādetvāti dhammasenāpatinā upajjhāyena upasampādetvā.

Navayojanasatikampi ṭhānaṃ majjhimadesapariyāpannameva, tato paraṃ nādhippetaṃ turitacārikāvasena agamanato. Samantāti gatagataṭṭhānassa catūsu passesu samantato. Aññenapi kāraṇenāti bhikkhūnaṃ samathavipassanātaruṇabhāvato aññenapi majjhimamaṇḍale veneyyānaṃ ñāṇaparipākādikāraṇena majjhimamaṇḍalaṃ osarati.『『Sattahi vā』』tiādi 『『ekamāsaṃ vā』』tiādinā vuttānukkamena yojetabbaṃ.

Sarīraphāsukatthāyāti ekasmiṃyeva ṭhāne nibaddhavāsavasena ussannadhātukassa sarīrassa vicaraṇena phāsukatthāya. Aṭṭhuppattikālābhikaṅkhanatthāyāti aggikkhandhopamasutta (a. ni. 7.72) maghadevajātakādi (jā. 1.1.9) desanānaṃ viya dhammadesanāya aṭṭhuppattikālaṃ ākaṅkhamānena. Surāpānasikkhāpadapaññāpane (pāci. 328) viya sikkhāpadapaññāpanatthāya. Bodhaneyyasatte aṅgulimālādike (ma. ni.

讓我為您直譯這段巴利文： 諸有國土者即有國土者,或國土的主即以姓氏稱為憍薩羅的王子們。若一國土,如何用複數故說"以慣用語"。因為文字思考者于如是處欲如是性數如相應,此是慣用如其他處也說"住憍薩羅中,住鴦伽中"。其形容詞國土語種語也是單數。而古人即轉明差別義,以彼顯示將說由多義境故如是為複數的差別。因為彼地區以三百由旬量而有多差別。捨棄犁即以舍離作業力舍犁,此僅為舉例。不僅農夫,而且其他人也舍自己的工作而集於彼。"彼地區"即從地區通稱而說,或以語轉換,為彼等地區是為義。稱為憍薩羅即以善為憍薩羅。 遊行即行走,或行走即游,即是遊行。此所說是道路行走,非僅散漫行走故說"行道而行"。為顯示彼差別而說"遊行名為"等。其中雖遠即不太遠。突然行即速行。略說大迦葉迎接等一分而廣說林住帝須沙彌事而說遊行國土故"世尊"等開始。欲與神通者同行故說"告訴六神通者"。 雖以僧羯磨成就而具足戒以師命力成就故說"我將給你佛繼承"如是說。其他則說未滿二十歲而允許彼具足戒故說"將給"。令具足戒即以法將軍為親教師令具足戒。 九百由旬處也攝屬中國,超過彼不意趣因為以速遊行力不去。普遍即所去處四方普遍。以其他因即因比丘止觀未成熟及以其他中區眾生智成熟等因而入中區。"或以七"等應以"或一月"等所說次第結合。 為身安樂即以一處常住力增長界的身以行走為安樂。為期待事緣時即如火蘊譬經、摩伽提婆本生等教說如是期待說法事緣時。如飲酒學處制定如是為制定學處。為教化所化眾生如指鬘等。

2.347) bodhanatthāya. Kañci, katipaye vā puggale uddissa cārikā nibaddhacārikā. Tadaññā anibaddhacārikā.

Dasasahassi lokadhātuyāti jātikhettabhūte dasasahassacakkavāḷe. Tattha hi satte paripakkindriye passituṃ buddhañāṇaṃ abhinīharitvā ṭhito bhagavā ñāṇajālaṃ pattharatīti vuccati. Sabbaññutaññāṇajālassa anto paviṭṭhoti tassa ñāṇassa gocarabhāvaṃ upagato. Bhagavā kira mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya 『『ye sattā bhabbā paripākañāṇā ajja mayā vinetabbā, te mayhaṃ ñāṇassa upaṭṭhahantū』』ti cittaṃ adhiṭṭhāya samannāharati. Tassa saha samannāhārā eko vā dve vā bahū vā tadā vinayūpagā veneyyā ñāṇassa āpāthamāgacchanti ayamettha buddhānubhāvo. Evampi āpāthamāgatānaṃ pana nesaṃ upanissayaṃ pubbacariyaṃ pubbahetuṃ sampati vattamānañca paṭipattiṃ oloketi, tenāha 『『atha bhagavā』』tiādi. Vādapaṭivādaṃ katvāti 『『evaṃ nu te ambaṭṭhā』』tiādinā mayā vuttavacanassa 『『ye ca kho te bho gotama muṇḍakā samaṇakā』』tiādinā paṭivacanaṃ katvā tikkhattuṃ ibbhavādanipātanavasena nānappakāraṃ asambhivākyaṃ sādhusabhāvāya vācāya vattuṃ ayuttavacanaṃ vakkhati. Nibbisevananti vigatatudanaṃ, mānadabbavasena apagataparipphandananti attho.

Avasaritabbanti upagantabbaṃ. Icchānaṅgaleti idaṃ tadā bhagavato gocaragāmanidassanaṃ samīpatthe bhummanti katvā. 『『Icchānaṅgalavanasaṇḍe』』ti nivāsanaṭṭhānadassanaṃ adhikaraṇe bhummanti. Tadubhayaṃ vivaranto 『『icchānaṅgalaṃ upanissāyā』』tiādimāha. Dhammarājassa bhagavato sabbaso adhammaniggaṇhanaparā paṭipatti, sā ca sīlasamādhipaññāvasenāti taṃ dassetuṃ 『『sīlakhandhāvāra』』ntiādi vuttaṃ. Yathābhirucitenāti dibbavihārādīsu yena yena attano abhirucitena vihārena.

Pokkharasātivatthuvaṇṇanā

讓我為您直譯這段巴利文： 2.347. 為教化。為某一或若干補特伽羅而行是固定行。除此之外是非固定行。 十千世界即生起田地的十千輪圍。因為于彼見已熟根眾生而住立引導佛智故說展開智網。入一切知智網內即趣入彼智的境界。世尊入大悲定已,從彼出定而立志"凡今日當由我調伏的有能力成熟智的眾生,愿彼等現起於我智"而作意。與彼作意俱,一或二或多當時堪調伏的所化眾生現起于智,此是佛威力。如是雖已現起,但觀察彼等的資助、前行、前因及現在進行的修行,故說"於是世尊"等。作議論反議論即將以"如是否汝阿摩晝"等我所說語,以"尊瞿曇彼等禿沙門"等作反語而以三次說低賤語力令墮落種種不實語,將說不適于善性的語的不當語。無刺激即離刺激,以減除慢力而離動搖是為義。 應趣入即應前往。于伊奢能伽羅即此顯示彼時世尊的行境村,以近處位格。"于伊奢能伽羅林"即顯示住處以處所位格。開顯彼二者而說"依近伊奢能伽羅"等。法王世尊的一切調伏非法為主的行道,彼依戒定慧力,為顯示彼而說"戒蘊營"等。以自所好即以天住等中自所喜好的住。 波伽羅沙提事註釋;

255.Manteti irubbedādimantasatthe. Pokkhare kamale sayamāno nisīdīti pokkharasātī. Sāti vuccati samasaṇṭhānaṃ, pokkhare saṇṭhānāvayave jātoti 『『pokkharasātī』』tipi vuccati. Setapokkharasadisoti setapadumavaṇṇo. Suvaṭṭitāti vaṭṭabhāvassa yuttaṭṭhāne suṭṭhu vaṭṭulā. Kāḷavaṅgatilakādīnaṃ abhāvena suparisuddhā.

Imassa brāhmaṇassa kīdiso pubbayogo, yena naṃ bhagavā anuggaṇhituṃ taṃ ṭhānaṃ upagatoti āha 『『ayaṃ panā』』tiādi. Padumagabbhe nibbatti tenāyaṃ saṃsedajo jāto. Na pupphatīti na vikasati. Rajatabimbakanti rūpiyamayaṃ rūpakaṃ.

Ajjhāvasatīti ettha adhi-saddo issariyatthadīpano, āsaddo mariyādatthoti dassento 『『abhibhavitvā』』tiādimāha. Tehi yuttattā hi ukkaṭṭhanti upayogavacanaṃ, tenāha 『『upasaggavasenā』』tiādi. Yāya mariyādāyāti yāya avatthāya.Nagarassa vatthunti 『『ayaṃ khaṇo, sumuhuttaṃ mā atikkamī』』ti rattivibhāyanaṃ anurakkhantā rattiyaṃ ukkā ṭhapetvā ukkāsu jalamānāsu nagarassa vatthuṃ aggahesuṃ, tasmā ukkāsu ṭhitāti ukkaṭṭhā, ukkāsu vijjotayantīsu ṭhitā patiṭṭhitāti mūlavibhujādipakkhepena saddasiddhi veditabbā, niruttinayena vā ukkāsu ṭhitāsu ṭhitā āsīti ukkaṭṭhā. Apare pana bhaṇanti 『『bhūmibhāgasampattiyā, upakaraṇasampattiyā, manussasampattiyā ca taṃ nagaraṃ ukkaṭṭhaguṇayogato ukkaṭṭhāti nāmaṃ labhī』』ti . Tassāti 『『ukkaṭṭha』』nti upayogavasena vuttapadassa. Anupayogattāti visesanabhāvena anupayuttattā. Sesapadesūti 『『sattussada』』ntiādipadesu. Yathāvidhi hi anupayogo purimasmiṃ. Tatthāti 『『upasaggavasenā』』tiādinā vuttavidhāne. 『『Saddasatthato pariyesitabba』』nti etena saddalakkhaṇānugato vāyaṃ saddappayogoti dasseti. Upaanuadhiāitievaṃpubbake vasanakiriyāṭhāne upayogavacanameva pāpuṇātīti saddavidū icchanti.

Ussadatā nāmettha bahulatāti, taṃ bahulataṃ dassetuṃ 『『bahujana』』ntiādi vuttaṃ. Gahetvā posetabbaṃ posāvaniyaṃ. Āvijjhitvāti parikkhipitvā.

Raññā viya bhuñjitabbanti vā rājabhoggaṃ. Rañño dāyabhūtanti kulaparamparāya yogyabhāvena rājato laddhadāyabhūtaṃ. Tenāha 『『dāyajjanti attho』』ti. Rājanīhārena paribhuñjitabbato uddhaṃ paribhogalābhassa seṭṭhadeyyatā nāma natthīti āha 『『chattaṃ ussāpetvā rājasaṅkhepena bhuñjitabba』』nti. 『『Sabbaṃ chejjabhejja』』nti sarīradaṇḍadhanadaṇḍādi bhedaṃ sabbaṃ daṇḍamāha. Nadītitthapabbatādīsūti nadītitthapabbatapādagāmadvāraaṭavimukhādīsu. 『『Rājadāya』』nti imināva rañño dinnabhāve siddhe 『『raññā pasenadinā kosalena dinna』』nti vacanaṃ kimatthiyanti āha 『『dāyakarājadīpanattha』』ntiādi . Nissaṭṭhapariccattanti muttacāgavasena pariccattaṃ katvā. Evañhi taṃ seṭṭhadeyyaṃ uttamadeyyaṃ jātaṃ.

讓我為您直譯這段巴利文： 255. 咒即伊流吠陀等咒書。坐于蓮上故為波伽羅沙提。沙提稱為平等形狀,生於蓮的形狀肢分故也稱為"波伽羅沙提"。如白蓮即白蓮花色。善圓即于應圓處善圓滿。因無黑斑痣等而善清凈。 此婆羅門如何前緣,以何世尊攝受而往彼處故說"而此"等。生於蓮胎故此濕生生。不開即不開敷。銀像即銀製形像。 住于即此中勝字顯示自在義,至字顯示界限義故說"勝過"等。因為與彼相應故高就為賓格,故說"以字首力"等。以何界限即以何情況。城之地即"此刻,善時勿超過"如是守夜時于夜中放火炬,於火炬燃燒時取城地,所以於火炬住故為高就,於火炬照耀時住立,應知以加入詞根展轉等而語詞成就,或以語源方法於火炬住時住故為高就。其他則說："因地分圓滿,財物圓滿,人圓滿故彼城以具高就德而得高就名"。彼即以賓格力所說"高就"語。不作賓格即不以修飾性相應。余語即"多盛"等語。因為如理不賓格於前。于彼即于"以字首力"等所說規定。"應從文法尋求"以此顯示此語用隨順語相。語法專家欲求以優阿帝阿等為前的住所作業處唯作賓格。 多盛性名於此為多性,為顯示彼多性而說"多人"等。應養育而取即養育物。捲曲即圍繞。 應如王受用故為王受用。為王施物即以家族相續適應性從王所得施物。故說"繼承是為義"。因應以王規受用故得上升受用故無勝施性故說"舉傘以王略而受用"。"一切可斷破"即說身罰財罰等差別的一切罰。河渡山等即河渡山腳村門林口等。以"王施"如是已成王施時,"為憍薩羅國王波斯匿所施"此語為何義故說"為顯示施者王"等。無系捨棄即以無礙舍力而捨棄。如是彼成為勝施最上施。

Upalabhīti savanavasena upalabhīti imamatthaṃ dassento 『『sotadvāra…pe… aññāsī』』ti āha. Avadhāraṇaphalattā sabbampi vākyaṃ antogadhāvadhāraṇanti āha 『『padapūraṇamatte nipāto』』ti. 『『Avadhāraṇatthe』』ti pana iminā iṭṭhatovadhāraṇatthaṃ kho-saddaggahaṇanti dasseti . 『『Assosī』』ti padaṃ kho-sadde gahite tena phullitamaṇḍitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni siliṭṭhāni honti, na tasmiṃ aggahiteti āha 『『padapūraṇena byañjanasiliṭṭhatāmattamevā』』ti. Matta-saddo visesanivattiattho, tenassa anatthantaradīpanatā dassitā hoti, eva-saddena pana byañjanasiliṭṭhatāya ekantikatā.

Samitapāpattāti accantaṃ anavasesato savāsanaṃ samitapāpattā. Evañhi bāhirakavirāgasekkhāsekkhapāpasamanato bhagavato pāpasamanaṃ visesitaṃ hoti, tenāha vuttañhetantiādi. Anekatthattā nipātānaṃ idha anussavattho adhippetoti āha 『『khalūti anussavatthe nipāto』』ti. Ālapanamattanti piyālāpavacanamattaṃ. Piyasamudāhāro hete 『『bho』』ti vā 『『āvuso』』ti vā 『『devānaṃ piyā』』ti vā. Gottavasenāti ettha gaṃ tāyatīti gottaṃ. Gotamoti hi pavattamānaṃ vacanaṃ, buddhiñca tāyati ekaṃsikavisayatāya rakkhatīti gottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni tāyati rakkhatīti vuccati. Ko pana soti? Aññakulaparamparāsādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Ettha ca 『『samaṇo』』ti iminā sarikkhakajanehi bhagavato bahumatabhāvo dassito samitapāpatākittanato. 『『Gotamo』』ti iminā lokiyajanehi uḷārakulasambhūtatādīpanato.

Uccākulaparidīpanaṃ uditoditavipulakhattiyakulavibhāvanato. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ. Kenaci pārijuññenāti ñātipārijuññabhogapārijuññādinā kenaci pārijuññena pārihāniyā. Anabhibhūto anajjhotthato. Tathā hi tassa kulassa na kiñci pārijuññaṃ lokanāthassa abhijātiyaṃ, atha kho vaḍḍhiyeva. Abhinikkhamane ca tatopi samiddhatamabhāvo loke pākaṭo paññāto. Iti 『『sakyakulā pabbajito』』ti idaṃ vacanaṃ bhagavato saddhāpabbajitabhāvadīpanaṃ vuttaṃ mahantaṃ ñātiparivaṭṭaṃ, mahantañca bhogakkhandhaṃ pahāya pabbajitabhāvasiddhito. Sundaranti bhaddakaṃ. Bhaddakatā ca passantassa hitasukhāvahabhāvena veditabbāti āha atthāvahaṃ sukhāvahanti. Tattha atthāvahanti diṭṭhadhammikasamparāyikaparamatthasaṃhitahitāvahaṃ. Sukhāvahanti yathāvuttatividhasukhāvahaṃ. Tathārūpānanti tādisānaṃ. Yādisehi pana guṇehi bhagavā samannāgato, tehi catuppamāṇikassa lokassa sabbathāpi accantāya saddhāya pasādanīyo tesaṃ yathābhūtasabhāvattāti dassento yathārūpotiādimāha. Tattha yathābhūtaṃ…pe…arahatanti iminā dhammappamāṇānaṃ, lūkhappamāṇānañca sattānaṃ bhagavato pasādāvahataṃ dasseti. Taṃ dassaneneva ca itaresampi atthato pasādāvahatā dassitā hotīti daṭṭhabbaṃ tadavinābhāvato. Dassanamattampi sādhu hotīti ettha kosiyasakuṇavatthuṃ (ma. ni. aṭṭha. 1.144; khu. pā. aṭṭha. 10) kathetabbaṃ.

Ambaṭṭhamāṇavakathāvaṇṇanā

讓我為您直譯這段巴利文： 得知即通過聽聞而得知,為顯示此義而說"耳門...等...知"。因為確定為果故一切語都含確定故說"僅作句滿足助詞"。而以"于確定義"此顯示取確定義的確實助詞。"聞"語在取確定詞時,以彼如開花裝飾而成滿足,以彼前後語成順滑,在不取彼時故說"以句滿足僅語順滑"。滿足字義為遮遣差別,以彼顯示其無別義性,而以確實字顯示語順滑的必然性。 由息惡即由極盡無餘有習氣息惡。如是由異於外道離染有學無學息惡而世尊息惡成特殊,故說"如是已說"等。因為助詞有多義故此意趣隨聞義故說"確實為隨聞義助詞"。僅稱呼即僅親切稱呼語。因為此等"尊者"或"賢友"或"天愛"為親切說話。以姓者即此中保護行故為姓。因為流傳"瞿曇"此語,及以一向境界性保護智故為姓。如智離所緣義不轉,如是稱呼離所詮義,所以彼稱為姓的義保護彼等。何為彼?應知為不共其他家族相續的彼家始人傳來彼家所屬共同的普遍相。此中以"沙門"此顯示世尊為相似人所尊重因說息惡性。以"瞿曇"此因顯示由世間人生高貴家。 顯示高貴家因顯示高昇廣大剎帝利家。因為一切剎帝利始祖大三末多大王以來不混雜最高貴釋王家。以任何衰退即以親族衰退財衰退等任何衰退衰損。不被勝不被覆。如是彼家於世主生貴時無任何衰退,而只有增長。出離時也由彼更圓滿為世間明瞭著名。如是"從釋家出家"此語顯示世尊以信出家因成就舍大親族眷屬大財蘊而出家。善即好。而好性應以見者得利樂性了知故說得義得樂。其中得義即得現法後世第一義所攝利。得樂即得如是說的三種樂。如是類即如是。然以何等德世尊具足,以彼對四量世間一切方面極度信仰應凈信因為彼等如實自性,為顯示此而說"如是"等。其中"如實...等...阿羅漢"以此顯示對法量者粗量者眾生世尊為凈信因。而以顯示彼也已顯示對其他者實為凈信因,應知因為不離彼。"僅見也成善"此中應說鳩尸雅鳥事。 阿摩晝學童事註釋;

256.Mante parivattetīti vede sajjhāyati, pariyāpuṇātīti attho. Mante dhāretīti yathāadhīte mante asammuṭṭhe katvā hadaye ṭhapeti oṭṭhapahatakaraṇavasena, na atthavibhāvanavasena.

Sanighaṇḍukeṭubhānanti ettha vacanīyavācakabhāvena atthaṃ saddañca nikhaḍati bhindati vibhajja dassetīti nikhaṇḍu, sā eva idha kha-kārassa gha-kāraṃ katvā 『『nighaṇḍū』』ti vutto. Kiṭayati gameti ñāpeti kiriyādivibhāgaṃ, taṃ vā anavasesapariyādānato gamento pūretīti keṭubhaṃ. Vevacanappakāsakanti pariyāyasaddadīpakaṃ, ekekassa atthassa anekapariyāyavacanavibhāvakanti attho. Nidassanamattañcetaṃ anekesampi atthānaṃ ekasaddavacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Vacībhedādilakkhaṇā kiriyā kappīyati etenāti kiriyākappo, so pana vaṇṇapadasambandhapadatthādivibhāgato bahuvikappoti āha 『『kiriyākappavikappo』』ti. Idañca mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi satasahassaparimāṇo nayacariyādipakaraṇaṃ. Ṭhānakaraṇādivibhāgato , nibbacanavibhāgato ca akkharā pabhedīyanti etehīti akkharappabhedā, sikkhāniruttiyo. Etesanti vedānaṃ.

Te eva vede padaso kāyatīti padako. Taṃ taṃ saddaṃ tadatthañca byākaroti byācikkhati etenāti byākaraṇaṃ, saddasatthaṃ. Āyatiṃ hitaṃ tena loko na yatati na īhatīti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti.

Vayatīti vayo, ādimajjhapariyosānesu katthaci aparikilamanto avitthāyanto te ganthe sandhāreti pūretīti attho. Dve paṭisedhā pakatiṃ gamentīti dassento 『『avayo na hotī』』ti vatvā tattha avayaṃ dassetuṃ 『『avayo nāma…pe… na sakkotī』』ti vuttaṃ. 『『Anuññāto』』ti padassa kammasādhanavasena, 『『paṭiññāto』』ti pana padassa kattusādhanavasena attho veditabboti dassento 『『ācariyenā』』tiādimāha. Ācariyaparamparābhataṃ ācariyakaṃ. Garūti bhāriyaṃ attānaṃ tato mocetvā gamanaṃ dukkaraṃ hoti. Anatthopi uppajjati nindābyārosaupārambhādi.

1. 『『Abbhuggato』』ti ettha abhisaddayogena itthambhūtākhyānatthavaseneva upayogavacanaṃ.

讓我為您直譯這段巴利文： 256. 轉誦咒即誦習吠陀,為學習義。持咒即如所學咒不忘而置於心,以唇擊作力,非以義顯現力。 具語義語用者即此中以所說能說性對義聲而分析破壞分別顯示故為語義,彼即此中以佉音作伽音而說"語義"。顯示令知作業等差別,或令知彼無餘遍取而圓滿故為語用。顯示同義即顯示同義語,為顯示一一義的多同義語是為義。此僅為舉例因為彼書也轉起以顯示多義一語所說性。以此作業語音差別等相故為作業造作,而彼由字句相連句義等差別有多種故說"作業造作差別"。此是就根本作業造作書而說。因為彼為十萬量理論行等論。由住處發聲等差別,和語源差別而分別字者為字分別,學習語源。此等即吠陀等。 即以句誦彼等吠陀故為句誦者。以此顯說彼彼聲及彼義故為語法,語法書。未來利益以彼世間不努力不精進故為世間論。因為依彼書眾生不生起行福業心。 離故為離,於始中后不疲不滯而持圓滿彼等書是為義。顯示二遮遣令趣自性故說"非不離"而為顯示不離故說"不離名...等...不能"。顯示"允許"語以業成就,"承認"語以作者成就應知義故說"由師"等。由師傳來為師傳。重即重難離彼而去。也生無利如誹謗嫌恨輕蔑等。 257. "升起"此中與勝字相應以如是狀說義力而為賓格。

258.Lakkhaṇānīti lakkhaṇadīpanāni mantapadāni. Antaradhāyantīti na kevalaṃ lakkhaṇamantāniyeva, atha kho aññānipi brāhmaṇānaṃ ñāṇabalābhāvena anukkamena antaradhāyanti. Tathā hi vadanti 『『ekasataṃ addhariyaṃ sākhā sahassavattako sāmā』』tiādi. Paṇidhi…pe… mahatoti ettha paṇidhimahato samādānamahatoti ādinā paccekaṃ mahanta-saddo yojetabbo. Paṇidhimahantatādi cassa buddhavaṃsacariyāpiṭakavaṇṇanādivasena veditabbo. Niṭṭhāti nipphattiyo. Bhavabhedeti bhavavisese. Ito ca etto ca byāpetvā ṭhitatā visaṭabhāvo.

Jātisāmaññatoti lakkhaṇajātiyā lakkhaṇabhāvamattena samānabhāvato. Yathā hi buddhānaṃ lakkhaṇāni suvisadāni, suparibyattāni, paripuṇṇāni ca honti, na evaṃ cakkavattīnaṃ, tenāha 『『na teheva buddho hotī』』ti. Abhirūpatā, dīghāyukatā, appātaṅkatā, brāhmaṇādīnaṃ piyamanāpatāti imehi catūhi acchariyasabhāvehi. Dānaṃ, piyavacanaṃ, atthacariyā, samānattatāti imehi catūhi saṅgahavatthūhi. Rañjanatoti pītijananato. Cakkaṃ cakkaratanaṃ vatteti pavattetīti cakkavattī. Sampatticakkehi sayaṃ vattati, tehi ca paraṃ sattanikāyaṃ vatteti pavattetīti cakkavattī. Parahitāvaho iriyāpathacakkānaṃ vatto vattanaṃ etassa, etthāti vā cakkavattī. Appaṭihataṃ vā āṇāsaṅkhātaṃ cakkaṃ vattetīti cakkavattī. Khattiyamaṇḍalādisaññitaṃ cakkaṃ samūhaṃ attano vase vattetīti cakkavattī cakkavattivattasaṅkhātaṃ dhammaṃ carati, cakkavattivattasaṅkhāto dhammo etasmiṃ atthīti vā dhammiko. Dhammato anapetattā dhammo rañjanaṭṭhena rājāti dhammarājā. 『『Rājā hoti cakkavattī』』ti vuttattā 『『cāturanto』』ti padaṃ catudīpissarataṃ vibhāvetīti āha 『『catusamuddaantāyā』』tiādi. Tattha 『『catuddīpavibhūsitāyā』』ti avatvā 『『catubbidhā』』ti vidhaggahaṇaṃ taṃtaṃparittadīpānampi saṅgahatthanti daṭṭhabbaṃ. Kopādīti ādi-saddena kāmamohamānamadādike saṅgaṇhāti. Vijitāvīti vijitavā. Kenaci akampiyaṭṭhena janapade thāvariyappatto, daḷhabhattibhāvato vā, janapado thāvariyaṃ patto etthāti janapadatthāvariyappatto.

Cittīkatabhāvādināpi (khu. pā. aṭṭha. 3; dī. ni. aṭṭha. 2.33; su. ni. aṭṭha.

讓我為您直譯這段巴利文： 258. 相即顯示相的咒句。隱沒即不僅相咒,而且其他也因婆羅門無智力而漸次隱沒。如是說"百支阿達利耶派,千轉娑摩派"等。愿...等...大即此中應逐一配大字如願大、受持大等。而其愿大等應由佛史行藏注等了知。究竟即完成。于有別即于有的差別。遍及此彼而住性為擴散性。 由生共性即由相生以僅相性平等性。因為如佛的相很明凈,很顯著,圓滿,不如是轉輪王的,故說"不以彼等成佛"。美貌性、長壽性、少病性、為婆羅門等所愛所意即以此四種稀有自性。佈施、愛語、利行、同事即以此四攝事。由令喜即由生喜。轉輪為轉輪寶故為轉輪王。以成就輪自轉,以彼等令他眾生轉起故為轉輪王。為他利轉起行處輪的轉起是彼的,或於此故為轉輪王。或轉無礙稱為命令輪故為轉輪王。令剎帝利圈等稱為輪眾在己力故為轉輪王。行稱為轉輪王行的法,或有稱為轉輪王行的法故為法者。由不離法故為法,以令喜義故為王為法王。因說"為轉輪王"故"四邊"語顯示為四洲自在故說"四海邊"等。其中不說"四洲莊嚴"而取"四種"別字應知為攝彼彼小洲義。惱怒等即以等字攝貪癡慢醉等。勝利即勝利者。因不為任何所動義得民眾堅固,或由堅固信,民眾得堅固於此故得民眾堅固。 由作恭敬性等<.Assistant>

1.226; mahāni. aṭṭha. 50) cakkassa ratanaṭṭho veditabbo. Esa nayo sesesupi. Ratinimittatāya vā cittīkatādibhāvassa ratijananaṭṭhena ekasaṅgahatāya visuṃ aggahaṇaṃ. Imehi pana ratanehi rājā cakkavattī yaṃ yamatthaṃ paccanubhoti, taṃ taṃ dassetuṃ 『『imesu panā』』tiādi vuttaṃ. Ajitaṃ jināti mahesakkhatāsaṃvattaniyakammanissandabhāvato. Vijite yathāsukhaṃ anuvicarati hatthiratanaṃ assaratanañca abhiruhitvā tesaṃ ānubhāvena antopātarāseyeva samuddapariyantaṃ pathaviṃ anusaṃyāyitvā rājadhānimeva paccāgamanato. Pariṇāyakaratanena vijitamanurakkhati tena tattha tattha kātabbakiccassa saṃvidhānato. Avasesehīti maṇiratanaitthiratanagahapatiratanehi. Tattha maṇiratanena yojanappamāṇe padese andhakāraṃ vidhamitvā ālokadassanādinā sukhamanubhavati, itthiratanena atikkantamānusakarūpasampattidassanādivasena, gahapatiratanena icchiticchitamaṇikanakarajatādidhanapaṭilābhavasena.

Ussāhasattiyogo tena kenaci appaṭihatāṇācakkabhāvasiddhito pacchimenāti pariṇāyakaratanena. Tañhi sabbarājakiccesu kusalaṃ avirajjhanayogaṃ, tenāha 『『mantasattiyogo』』ti . Hatthiassaratanānaṃ mahānubhāvatāya kosasampattiyāpi pabhāvasampattisiddhito 『『hatthi…pe… yogo』』ti vuttaṃ. (Koso hi nāma sati ussāhasampattiyaṃ duggaṃ tejaṃ kusumoraṃ parakkamaṃ pabbatomukhaṃ amosapaharaṇaṃ) tividhasattiyogaphalaṃ paripuṇṇaṃ hotīti sambandho. Sesehīti sesehi pañcahi ratanehi.

Adosakusalamūlajanitakammānubhāvenāti adosasaṅkhātena kusalamūlena sahajātādipaccayavasena uppāditakammassa ānubhāvena sampajjanti sommatararatanajātikattā. Majjhimāni maṇiitthigahapatiratanāni. Alobha…pe… kammānubhāvena sampajjanti uḷārassa dhanassa, uḷāradhanapaṭilābhakāraṇassa ca pariccāgasampadāhetukattā. Pacchimanti pariṇāyakaratanaṃ. Tañhi amoha…pe… kammānubhāvena sampajjati mahāpaññeneva cakkavattirājakiccassa pariṇetabbattā. Upadeso nāma savisesaṃ sattannaṃ ratanānaṃ vicāraṇavasena pavatto kathābandho.

讓我為您直譯這段巴利文： 由作恭敬性等而輪的寶義應知。此理于其餘也一樣。或由喜因性的作恭敬等性以生喜義一攝取故不別取。而以此等寶轉輪王王感受何何義,為顯示彼彼而說"於此等"等。征服未征服因為大威力引生業的等流性。於徵服處隨樂遊行因騎象寶馬寶以彼等威力于食前時即環遊至海邊大地而返王城。以大臣寶守護征服處因為以彼安排于彼彼應作事。以其餘即以摩尼寶女寶居士寶。其中以摩尼寶於一由旬量處驅散黑暗而以見光等感受樂,以女寶由見超人容色圓滿等,以居士寶由得所欲所欲摩尼金銀等財。 精進力相應因為以彼任何無礙命輪性成就由后即大臣寶。因為彼於一切王事善巧不失相應,故說"謀略力相應"。因象馬寶大威力而藏圓滿也成威力圓滿故說"象...等...相應"。(因為藏於有精進圓滿時難護、威、花嚴、勇猛、山面、不虛打)三種力相應果成圓滿是為結合。以余即以餘五寶。 由無瞋善根所生業威力即以無瞋稱為善根以俱生等緣力所生業的威力成就因為是最勝寶種性。中即摩尼女居士寶。由無貪...等...業威力成就因為是殊勝財,殊勝得財因的舍圓滿因。后即大臣寶。因為彼由無癡...等...業威力成就因為唯以大慧應導轉輪王事。教示名為以差別七寶思察力而轉起的語結。

Saraṇato paṭipakkhavidhamanato sūrā, tenāha 『『abhīrukajātikā』』ti. Asure vijinitvā ṭhitattā vīro, sakko devānaṃ indo. Tassa aṅgaṃ devaputto senaṅgabhāvatoti vuttaṃ 『『vīraṅgarūpāti devaputtasadisakāyā』』ti. 『『Eke』』ti sārasamāsācariyamāha. Sabhāvoti sabhāvabhūto attho. Vīrakāraṇanti vīrabhāvakāraṇaṃ. Vīriyamayasarīrā viyāti saviggahavīriyasadisā, saviggahaṃ ce vīriyaṃ siyā taṃsadisāti attho. Nanu rañño cakkavattissa paṭisenā nāma natthi, ya』massa puttā pamaddeyyuṃ, atha kasmā parasenappamaddanāti vuttanti codanaṃ sandhāyāha sacetiādi, tena parasenā hotu vā mā vā te pana evaṃ mahānubhāvāti dasseti. Dhammenāti katupacitena attano puññadhammena. Tena hi sañcoditā pathaviyaṃ sabbarājāno paccuggantvā 『『svāgataṃ te mahārājā』』ti ādiṃ vatvā attano rajjaṃ rañño cakkavattissa niyyātenti, tena vuttaṃ 『『so imaṃ…pe… ajjhāvasatī』』ti. Aṭṭhakathāyaṃ pana tassa yathāvuttassa dhammassa cirataraṃ vipaccituṃ paccayabhūtaṃ cakkavattivattasamudāgataṃ payogasampattisaṅkhātaṃ dhammaṃ dassetuṃ 『『pāṇo na hantabbotiādinā pañcasīladhammenā』』ti vuttaṃ. Evañhi 『『adaṇḍena asatthenā』』ti idaṃ vacanaṃ suṭṭhutaraṃ samatthitaṃ hotīti. Yasmā rāgādayo pāpadhammā uppajjamānā sattasantānaṃ chādetvā pariyonandhitvā tiṭṭhanti kusalappavattiṃ nivārenti, tasmā te 『『chadanā, chadā』』ti ca vuttā. Vivaṭetvāti vigametvā. Pūjārahatā vuttā 『『arahatīti araha』』nti. Tassā pūjārahatāya. Yasmā sammāsambuddho, tasmā arahanti. Buddhattahetubhūtā vivaṭṭacchadatā vuttā savāsanasabbakilesappahānapubbakattā buddhabhāvassa.

Arahaṃvaṭṭābhāvenāti phalena hetuanumānadassanaṃ. Sammāsambuddho chadanābhāvenāti hetunā phalānumānadassanaṃ. Hetudvayaṃ vuttaṃ 『『vivaṭṭo vicchado cā』』ti. Dutiyena vesārajjenāti 『『khīṇāsavassa te paṭijānato』』tiādinā vuttena vesārajjena. Purimasiddhīti purimassa padassa atthasiddhīti attho. Paṭhamenāti 『『sammāsambuddhassa te paṭijānato』』tiādinā (ma. ni. 1.150; a. ni. 4.8) vuttena vesārajjena. Dutiyasiddhīti dutiyassa padassa atthasiddhi, buddhatthasiddhīti attho. Tatiyacatutthehīti 『『ye kho pana te antarāyikā dhammā』』tiādinā, (ma. ni. 1.150; a. ni. 4.8) 『『yassa kho pana te atthāyā』』tiādinā (ma. ni. 1.150; a. ni. 4.8) ca vuttehi tatiyacatutthehi vesārajjehi. Tatiyasiddhīti vivaṭṭacchadanatāsiddhi yāthāvato antarāyikaniyyānikadhammāpadesena hi satthu vivaṭṭacchadanabhāvo loke pākaṭo ahosi. Purimaṃ dhammacakkhunti purimapadaṃ bhagavato dhammacakkhuṃ sādheti kilesārīnaṃ, saṃsāracakkassa ca arānaṃ hatabhāvadīpanato. Dutiyaṃ padaṃ buddhacakkhuṃ sādheti sammāsambuddhasseva taṃsabbhāvato. Tatiyaṃ padaṃ samantacakkhuṃ sādheti savāsanasabbakilesappahānadīpanato. 『『Sammāsambuddho』』ti hi vatvā 『『vivaṭṭacchado』』ti vacanaṃ buddhabhāvāvahameva sabbakilesappahānaṃ vibhāveti. 『『Sūrabhāva』』nti lakkhaṇavibhāvane visadañāṇataṃ.

讓我為您直譯這段巴利文： 由護持由破除對敵故為勇,故說"生性無畏"。因征服阿修羅而住故為英雄,天帝釋。彼眷屬為天子軍隊眷屬性故說"如英雄相即如天子身"。"一些"即說精要略師。自性即自性之義。英雄因即英雄性因。如以勇力為身即如有形勇力,如果勇力有形狀如彼是為義。難道轉輪王王無對敵軍,其子能摧伏,那為何說摧伏他軍為針對責難而說如是等,以彼顯示他軍有或無但彼等如是大威力。以法即以自已積集功德法。因為以彼催促地上一切王迎接說"善來大王"等而奉獻自國於轉輪王,故說"彼此...等...住"。而於註釋為顯示彼如是說法長時成熟緣的轉輪王行傳來稱為加行圓滿的法而說"以不殺生等五戒法"。如是"以無杖無劍"此語成極善合理。因為貪等惡法生起時覆蓋纏縛眾生相續而住遮止善轉起,所以彼等稱為"覆蓋、覆"。揭開即除去。說為應供"應故為應"。彼應供性。因為是正等覺,所以應。說佛性因的揭開覆性因為佛性以斷有習一切煩惱為先。 應以無輪性即以果顯示因推理。正等覺以無覆性即以因顯示果推理。說二因"離輪及離覆"。以第二無畏即以"自稱漏盡"等所說無畏。前成就即前語義成就是為義。以第一即以"自稱正等覺"等所說無畏。第二成就即第二語義成就,佛義成就是為義。以第三第四即以"彼等障礙法"等,"為彼義"等所說第三第四無畏。第三成就即離輪覆性成就因為如實指示障礙出離法而師尊離輪覆性於世明顯。前法眼即前語成就世尊法眼由顯示破煩惱敵、輪迴輪輻。第二語成就佛眼因為唯正等覺有彼。第三語成就普眼由顯示斷有習一切煩惱。因為說"正等覺"而說"離輪覆"語顯示引導佛性斷一切煩惱。"勇性"即相顯現中利智性。

259.Evaṃbhoti ettha evanti vacanasampaṭicchane nipāto. Vacanasampaṭicchanañcettha 『『tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāma, tvaṃ mantānaṃ paṭiggahetā』』ti ca evaṃ pavattassa pokkharasātino vacanassa sampaṭiggahoti āha. 『『Sopi tāyā』』tiādi. Tattha tāyāti tāya yathāvuttāya samuttejanāya. Ayānabhūminti yānassa abhūmiṃ. Divāpadhānikāti divāpadhānānuyuñjanakā.

1. Yadipi pubbe ambaṭṭhakulaṃ appaññātaṃ, tadā pana paññāyatīti āha 『『tadā kirā』』tiādi. Aturitoti avegāyanto.

261.Yathā khamanīyādīni pucchantoti yathā bhagavā 『『kacci vo māṇavā khamanīyaṃ, kacci yāpanīya』』ntiādinā khamanīyādīni pucchanto tehi māṇavehi saddhiṃ paṭhamaṃ pavattamodo ahosi pubbabhāsitāya tadanukaraṇena evaṃ tepi māṇavā bhagavatā saddhiṃ samappavattamodā ahesunti yojanā. Taṃ pana samappavattamodataṃ upamāya dassetuṃ 『『sītodakaṃ viyā』』tiādi vuttaṃ. Tattha sammoditanti saṃsanditaṃ. Ekībhāvanti sammodanakiriyāya samānataṃ . Khamanīyanti 『『idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ kacci khamituṃ sakkuṇeyya』』nti pucchanti, yāpanīyanti āhārādipaccayapaṭibaddhavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ, dukkhajīvikābhāvena kacci appātaṅkaṃ, taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ, tadanurūpabalayogato kacci balaṃ, sukhavihārasabbhāvena kacci phāsuvihāro atthīti sabbattha kacci-saddaṃ yojetvā attho veditabbo. Balappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanikaṃ tadeva sammodanīyaṃ. Sammoditabbato sammodanīyanti idaṃ pana atthaṃ dassetuṃ vuttaṃ 『『sammodituṃ yuttabhāvato』』ti. Saritabbabhāvato anussaritabbabhāvato 『『saraṇīya』』nti vattabbe 『『sāraṇīya』』nti dīghaṃ katvā vuttaṃ. 『『Suyyamānasukhato』』ti āpāthamadhuratamāha, 『『anussariyamānasukhato』』ti vimaddaramaṇīyataṃ. 『『Byañjanaparisuddhatāyā』』ti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha, 『『atthaparisuddhatāyā』』ti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi.

Apasādessāmīti maṅkuṃ karissāmi. Kaṇṭhe olambetvāti ubhosu khandhesu sāṭakaṃ āsajjetvā kaṇṭhe olambitvā. Dussakaṇṇaṃ gahetvāti nivatthasāṭakassa dasākoṭiṃ ekena hatthena gahetvā. Caṅkamaṃ abhiruhitvāti caṅkamituṃ ārabhitvā. Dhātusamatāti rasādidhātūnaṃ samāvatthatā, arogatāti attho. Anācārabhāvasāraṇīyanti anācārabhāvena saraṇīyaṃ. 『『Anācāro vatāya』』nti saritabbakaṃ.

262.『『Bhavaggaṃ gahetukāmo viyā』』tiādi asakkuṇeyyattā dukkaraṃ kiccaṃ ārabhatīti dassetuṃ vuttaṃ. Asakkuṇeyyañhetaṃ sadevakenāpi lokena, yadidaṃ bhagavato apasādanaṃ, tenāha 『『aṭṭhāne vāyamatī』』ti. Ayaṃ bālo 『『mayi kiñci akathente mayā saddhiṃ kathetumpi na visahatī』』ti mānameva paggaṇhissati, kathente pana kathāpasaṅgenassa jātigotte vibhāvite mānaniggaho bhavissatīti bhagavā 『『evaṃ nu te』』tiādimāha. Tena vuttaṃ 『『atha kho bhagavā』』tiādi. Ācārasamācārasikkhāpanena ācariyā, tesaṃ pana ācariyānaṃ pakaṭṭhā ācariyāti pācariyā yathā papitāmahoti, tenāha 『『ācariyehi ca tesaṃ pācariyehi cā』』ti.

Paṭhamaibbhavādavaṇṇanā

讓我為您直譯這段巴利文： 259. 如是成中此"如是"語為領受不變詞。而此處領受語為接受如是轉起的菩卡拉沙帝語"如是我們將如是知彼尊者瞿曇,你是咒語的領受者"等故說"彼也以彼"等。其中以彼即以彼如所說的激勵。非乘地即不適合乘的地。晝精勤者即從事晝間精勤者。 260. 雖然以前阿摩晝家族不著名,但那時成著名故說"那時傳說"等。不急即不匆忙。 261. 如問堪忍等即如世尊以"年少人們可堪忍耶,可維持耶"等問堪忍等與彼等年少人們先轉起歡喜以先語彼等隨學如是,彼等年少人們也與世尊同轉起歡喜是為結合。而顯示彼同轉起歡喜以譬喻而說"如冷水"等。其中歡喜即流入。一性即以歡喜作業相同性。堪忍即問"此四輪九門身機以苦多性自性難忍可能忍耐耶",維持即系緣于食等因緣活命稱為長時相續的維持可能維持耶。以無頭痛等病故可少病,以無難生活故可少惱,以此此作業中起立安樂故可輕安起立,以相應彼等力故可有力,以有安樂住故可安住於一切處應配合可字了知義。得力喜即喜自體。嫩喜為悅。生歡喜作歡喜故為可歡喜即彼為可歡喜。由應歡喜故為可歡喜而此義為顯示說"由應歡喜性"。由應念性由應隨念性于應說"應念"說"可念"作長音。"由聞樂"說聞入之妙,"由隨念樂"說深思之美。"由語清凈性"說以自性語言性彼語言巧妙,"由義清凈性"說義無垢染性。以多方便即以多因。 當貶抑即當作慚。懸于頸即置衣于兩肩繫於頸懸掛。取衣角即以一手取所著衣邊角。登經行即開始經行。界平等性即味等界平等性,即無病性義。以非行為可念即以非行為性而可念。"此實非行者"而應念。 262. 說"如欲取有頂"等為顯示因不能故作難作業。因為此即貶抑世尊連以天界的世間也不能,故說"于非處努力"。此愚人"對我不說任何時對我不敢說話"只會增長慢,而說話時以談話機會顯明其種姓時將成降慢故世尊說"如是你"等。故說"爾時世尊"等。以教授行儀學故為師,而彼等師中最勝師為大師如曾祖父,故說"以諸師及彼等大師"。 第一平民語註釋

263.Tīsu iriyāpathesūti ṭhānagamananisajjāsu. Kathāpaḷāsanti kathāvasena yugaggāhaṃ. Sayānena ācariyena saddhiṃ sayānassa kathā nāma ācāro na hoti, taṃ itarehi sadisaṃ katvā kathanaṃ idha kathāpaḷāso.

Tassa pana yaṃ anācārabhāvavibhāvanaṃ satthārā ambaṭṭhena saddhiṃ kathentena kataṃ, taṃ saṅgītianāruḷhaṃ paramparābhatanti upari pāḷiyā sambandhabhāvena dassento 『『tato kirā』』tiādimāha. Muṇḍakā samaṇakāti ca garahāyaṃ ka-saddo, tenāha 『『hīḷento』』ti. Ibhassa payogo ibho uttarapadalopena, taṃ ibhaṃ arahantīti ibbhā. Kiṃ vuttaṃ hoti? Yathā ibho hatthivāhanabhūto parassa vasena vattati, na attano, evaṃ etepi brāhmaṇānaṃ sussusakā suddā parassa vasena vattanti, na attano, tasmā ibhasadisapayogatāya ibbhāti. Te pana kuṭumbikatāya gharavāsino gharassāmikā hontīti āha 『『gahapatikā』』ti. Kaṇhāti kaṇhajātikā. Dijā eva hi suddhajātikā, na itareti tassa adhippāyo, tenāha 『『kāḷakā』』ti. Mukhato nikkhantāti brāhmaṇānaṃ pubbapurisā brahmuno mukhato nikkhantā, ayaṃ tesaṃ paṭhamuppattīti adhippāyo. Sesapadesupi eseva nayo. 『『Samaṇā piṭṭhipādato』』ti idaṃ panassa 『『mukhato nikkhantā』』tiādivacanatopi ativiya asamavekkhitavacanaṃ catuvaṇṇapariyāpannasseva samaṇabhāvasambhavato. Aniyametvāti avisesetvā, anuddesikabhāvenāti attho.

Mānussayavasena kathetīti mānussayaṃ avassāya attānaṃ ukkaṃsento, pare ca vambhento 『『muṇḍakā』』ti ādiṃ katheti. Jānāpemīti jātigottassa pamāṇaṃ yāthāvato vibhāvanena pamāṇaṃ jānāpemīti. Attho etassa atthīti atthikaṃ daṇḍikañāyena.

『『Yāyeva kho panatthāyā』』ti itthiliṅgavasena vuttanti vadanti, taṃ parato 『『purisaliṅgavasenevā』』ti vakkhamānattā yuttaṃ. Yāya atthāyāti vā pulliṅgavaseneva tadatthe sampadānavacanaṃ, yassa atthassa atthāyāti attho. Assāti ambaṭṭhassa dassetvāti sambandho. Aññesanti aññesaṃ sādhurūpānaṃ. Santikaṃ āgatānanti guruṭṭhāniyānaṃ santikaṃ upagatānaṃ. Vattanti tehi caritabbaācāraṃ. Asikkhitoti ācāraṃ asikkhito. Tato eva appassuto. Bāhusaccañhi nāma yāvadeva upasamatthaṃ icchitabbaṃ, tadabhāvato ambaṭṭho appassuto asikkhito 『『avusito』』ti viññāyati, tenāha 『『etassa hī』』tiādi.

1. Kodhavasacittatāya asakamano. Mānanimmadanatthanti mānassa nimmadanatthaṃ. Uggiletvāti sinehapānena kilinnaṃ ubbamanaṃ katvā. Gottena gottanti tena vuttena purātanagottena idāni taṃ taṃ anavajjasaññitaṃ gottaṃ sāvajjato uṭṭhāpetvā uddharitvā. Sesapadesupi eseva nayo. Tattha gottaṃ ādipurisavasena, kulāpadoso, tadanvaye uppannaabhiññātapurisavasena veditabbo yathā 『『ādicco, maghadevo』』ti. Gottamūlassa gārayhatāya amānavatthubhāvapavedanato 『『mānaddhajaṃ mūle chetvā』』ti vuttaṃ. Ghaṭṭentoti omasanto.

Yasmiṃ mānussayakodhussayā aññamaññūpatthaddhā, so 『『caṇḍo』』ti vuccatīti āha 『『caṇḍāti mānanissitakodhayuttā』』ti. Kharāti cittena, vācāya ca kakkhaḷā. Lahukāti taruṇā. Bhassāti 『『sāhasikā』』ti keci vadanti, 『『sārambhakā』』ti apare. Samānāti hontā, bhavamānāti atthoti āha 『『santāti purimapadasseva vevacana』』nti. Na sakkarontīti sakkāraṃ na karonti. Apacitikammanti paṇipātakamma nānulomanti attano jātiyā na anucchavikanti attho.

Dutiyaibbhavādavaṇṇanā

讓我為您直譯這段巴利文： 263. 於三威儀即于站立行走坐。語爭即以語方式相爭。臥者與臥的師說話名為非行,以彼與其他相同而說話此處為語爭。 而彼由世尊與阿摩晝說話時作非行顯示,彼未結集由相傳故為顯示與上經文相連而說"從彼傳說"等。禿沙門者中加字為貶義,故說"輕蔑"。像的作用象以後詞略,應得彼象故為平民。說何義?如象為騎象而為他所用,非自用,如是此等為婆羅門服事的首陀羅為他所用,非自用,故由象相似作用性為平民。而彼等以家主性為居家者成為家主故說"居士"。黑即黑生。因為婆羅門才是凈生,非餘者是為彼意趣,故說"黑色"。從口出即婆羅門先祖從梵天口出,此為彼等第一生是為意趣。于余語也此即此理。而"沙門從足底"此更是其極不審察語因為沙門性唯成就於四姓所攝。不確定即不特別,以無指定性是為義。 以慢隨眠而說即依慢隨眠自抬舉貶他而說"禿者"等。令知即以如實顯示種姓為量而令知為量。此有義故為有義以杖理。 "為何義"以女性語所說他們說,彼由后說"或以男性語"故適當。或為何義即唯以男性給與語于彼義,為何義故是為義。彼即與阿摩晝顯示是為關聯。其他即其他良善者。來至親近即至近師尊處者。行即應彼等行的行。未學即未學行。正由彼故少聞。因為多聞名為應欲唯為寂止義,由無彼故阿摩晝少聞未學了知為"未修習",故說"因為此"等。 264. 由忿力心性故不安。為慢調伏義即為調伏慢義。吐出即以油飲弄濕而上嘔。以姓以姓即以彼所說古姓今以彼彼無過稱為姓從有過升起提出。于余語也此即此理。其中姓由始祖,家過失由彼後裔生高名者應知如"阿迪查、摩伽提婆"。由姓根可貶故由顯示非慢事故說"斬斷慢幢于根"。擊即輕蔑。 若慢隨眠忿隨眠互相增強,彼稱為"暴"故說"暴即具慢依忿"。粗即以心語粗暴。輕即年輕。語者有人說為"暴戾",他人說"有激"。同即有、為是為義故說"有者即前語同義語"。不恭敬即不作恭敬。敬業即禮拜業不合適即不適合自姓是為義。 第二平民語註釋

1. Kāmaṃ sakyarājakule yo sabbesaṃ buddhataro samattho ca, so eva abhisekaṃ labhati, ekacco pana abhisitto samāno 『『idaṃ rajjaṃ nāma bahukiccaṃ bahubyāpāra』』nti tato nibbijja rajjaṃ vayasā anantarassa niyyāteti, kadāci sopi aññassāti tādise sandhāyāha 『『sakyāti abhisittarājāno』』ti. Kulavaṃsaṃ jānantīti kaṇhāyanato paṭṭhāya paramparāgataṃ anussavavasena jānanti. Kulābhimānino hi yebhuyyena paresaṃ uccāvacaṃ kulaṃ tathā tathā udāharanti, attano ca kulavaṃsaṃ jānanti, evaṃ ambaṭṭhopi. Tathā hi so parato bhagavatā pucchito vajirapāṇibhayena yāthāvato kathesi.

Tatiyaibbhavādavaṇṇanā

266.Khettaleḍḍūnanti khette kasanavasena naṅgalena uṭṭhāpitaleḍḍūnaṃ. 『『Laṭukikā』』 icceva paññātā khuddakasakuṇikā laṭukikopamavaṇṇanāyaṃ 『『cātakasakuṇikā』』ti (ma. ni. aṭṭha. 3.150) vuttā. Kodhavasena laggitunti upanayhituṃ, āghātaṃ bandhitunti attho. 『『Amhe haṃsakoñcamorasame karotī』』ti iminā 『『na taṃ koci haṃso vā』』tiādivacanaṃ saṅgītiṃ anāruḷhaṃ tadā bhagavatā vuttamevāti dasseti. 『『Evaṃ nu te』』tiādivacanaṃ, 『『avusitavāyevā』』tiādivacanañca mānavasena samaṇena gotamena vuttanti maññatīti adhippāyenāha 『『nimmāno dāni jātoti maññamāno』』ti.

Dāsiputtavādavaṇṇanā

267.Nimmādetīti a-kārassa ā-kāraṃ katvā niddesoti āha 『『nimmadetī』』ti. Kāmaṃ gottaṃ nāmetaṃ pitito laddhabbaṃ, na mātito na hi brāhmaṇānaṃ sagottāya āvāhavivāho icchito, gottanāmaṃ pana yasmā jātisiddhaṃ, na kittimaṃ, jāti ca ubhayasambandhinī, tasmā 『『mātāpettikanti mātāpitūnaṃ santaka』』nti vuttaṃ. Nāmagottanti gottanāmaṃ, na kittimanāmaṃ, na guṇanāmaṃ vā. Tattha 『『kaṇhāyano』』ti niruḷhā yā nāmapaṇṇatti, taṃ sandhāyāha 『『paṇṇattivasena nāmanti. Taṃ pana kaṇhaisito paṭṭhāya tasmiṃ kulaparamparāvasena āgataṃ, na etasmiṃyeva niruḷhaṃ, tena vuttaṃ 『『paveṇīvasena gotta』』nti. Gotta-padassa pana attho heṭṭhā vuttoyeva. Anussaratoti ettha na kevalaṃ anussaraṇaṃ adhippetaṃ, atha kho kulasuddhivīmaṃsanavasenāti āha 『『kulakoṭiṃ sodhentassā』』ti. Ayyaputtāti ayyikaputtāti āha 『『sāmino puttā』』ti. Disā okkākarañño antojātā dāsīti āha 『『gharadāsiyā putto』』ti. Ettha ca yasmā ambaṭṭho jātiṃ nissāya mānatthaddho, na cassa yāthāvato jātiyā avibhāvitāya mānaniggaho hoti, mānaniggahe ca kate aparabhāge ratanattaye pasīdissati , na 『『dāsī』』ti vācā pharusavācā nāma hoti cittassa saṇhabhāvato. Abhayasuttañcettha (ma. ni. 2.83; a. ni.

讓我為您直譯這段巴利文： 265. 雖然于釋迦王族中誰最明智且有能力,彼即得灌頂,但某些已灌頂者想"此王位名為多事多務"而厭離彼而將王位付與年齡相近者,有時彼也付與他人,針對如是而說"釋迦即灌頂王"。知家族傳承即從黑仙起依傳承而來以傳聞而知。因為有家族慢者多數如是如是述說他人高低家族,而知自家族傳承,如是阿摩晝也。因為如是彼后被世尊問時因金剛手之畏如實說。 第三平民語註釋 266. 田土塊即于田由耕作以犁升起的土塊。稱為"鵪鶉"之小鳥于鵪鶉譬喻注中說"恰塔卡鳥"。以忿而附即繫縛,繫縛嫌恨是為義。以"使我們如鵝孔雀孔雀相似"此顯示"無任何鵝等"等語未結集而為爾時世尊所說。"如是你"等語,"未修習"等語以慢被沙門瞿曇說是為意趣故說"想今成無慢"。 婢子語註釋 267. 調伏即作阿音為阿音解說故說"調伏"。雖然姓名此應從父得,非從母因為婆羅門不欲與同姓通婚,但由姓名因為產生就,非假立,而生依雙親關係,故說"母父的即屬母父"。姓名即姓名,非假立名,非德名。其中"黑仙種"之確立名稱,針對彼說"以施設為名"。而彼從黑仙起依彼家族傳承而來,非唯確立於此,故說"以傳承為姓"。而姓語義已如上說。隨念即此中不僅意指隨念,而是以審察家族清凈性故說"清凈家系者"。聖子即祖父子故說"主子"。見王子歐卡卡王內生婢故說"家婢子"。而此中因為阿摩晝依生而慢強,而不如實顯示其生不能降伏慢,而降伏慢后將來會於三寶凈信,而"婢"語不名為粗語因心柔軟。而此應知無畏經;

4.184) nidassanaṃ. Keci ca sattā agginā viya lohādayo kakkhaḷāya vācāya mudubhāvaṃ gacchanti, tasmā bhagavā ambaṭṭhaṃ nibbisevanaṃ kātukāmo 『『ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyāna』』nti avoca.

Ṭhapentīti paññapenti, tenāha 『『okkāko』』tiādi. Pabhā niccharati dantānaṃ ativiya pabhassarabhāvato.

Paṭhamakappikānanti paṭhamakappassa ādikāle nibbattānaṃ. Kira-saddo anussavatthe, tena yo vuccamānāya rājaparamparāya kesañci matibhedo, taṃ ulliṅgeti. Mahāsammatassāti 『『ayaṃ no rājā』』ti mahājanena sammannitvā ṭhapitattā 『『mahāsammato』』ti evaṃ sammatassa. Yaṃ sandhāya vadanti –

『『Ādiccakulasambhūto , suvisuddhaguṇākaro;

Mahānubhāvo rājāsi, mahāsammatanāmako.

Yo cakkhubhūto lokassa, guṇaraṃsisamujjalo;

Tamonudo virocittha, dutiyo viya bhāṇumā.

Ṭhapitā yena mariyādā, loke lokahitesinā;

Vavatthitā sakkuṇanti, na vilaṅghayituṃ janā.

Yasassinaṃ tejassinaṃ, lokasīmānurakkhakaṃ;

Ādibhūtaṃ mahāvīraṃ, kathayanti 『manū』ti ya』』nti.

Tassa ca puttapaputtaparamparaṃ sandhāya –

『『Tassa putto mahātejo, rojo nāma mahīpati;

Tassa putto vararojo, pavaro rājamaṇḍale.

Tassāsi kalyāṇaguṇo, kalyāṇo nāma atrajo;

Rājā tassāsi tanayo, varakalyāṇanāmako.

Tassa putto mahāvīro, mandhātā kāmabhoginaṃ;

Aggabhūto mahindena, aḍḍharajjena pūjito.

Tassa sūnu mahātejo, varamandhātunāmako;

『Uposatho』ti nāmena, tassa putto mahāyaso.

Varo nāma mahātejo, tassa putto mahāvaro;

Tassāsi upavaroti, putto rājā mahābalo.

Tassa putto maghadevo, devatulyo mahīpati;

Caturāsītisahassāni, tassa puttaparamparā.

Tesaṃ pacchimako rājā, 『okkāko』 iti vissuto;

Mahāyaso mahātejo, akhuddo rājamaṇḍale』』ti.

Ādi tesaṃ pacchatoti tesaṃ maghadeva paramparabhūtānaṃ kaḷārajanakapariyosānānaṃ anekasatasahassānaṃ rājūnaṃ aparabhāge okkāko nāma rājā ahosi, tassa paramparābhūtānaṃ anekasatasahassānaṃ rājūnaṃ aparabhāge aparo okkāko nāma rājā ahosi, tassa paramparabhūtānaṃ anekasatasahassānaṃ rājūnaṃ aparabhāge punāparo okkāko nāma rājā ahosi, taṃ sandhāyāha 『『tayo okkākavaṃsā ahesuṃ. Tesu tatiyaokkākassā』』tiādi.

Sahasā varaṃ adāsinti puttadassanena somanassappatto sahasā avīmaṃsitvā tuṭṭhiyā vasena varaṃ adāsiṃ, 『『yaṃ icchasi, taṃ gaṇhā』』ti. Rajjaṃ pariṇāmetuṃ icchatīti sā jantukumārassa mātā mama taṃ varadānaṃ antaraṃ katvā imaṃ rajjaṃ pariṇāmetuṃ icchatīti.

Nappasaheyyāti na pariyatto bhaveyya.

Nikkhammāti gharāvāsato, kāmehi ca nikkhamitvā. Heṭṭhā cāti ca-saddena 『『asītihatthe』』ti idaṃ anukaḍḍhati. Tehīti migasūkarehi, maṇḍūkamūsikehi ca. Teti sīhabyagghādayo, sappabiḷārā ca.

Avasesāhi attano attano kaniṭṭhāhi.

Vaḍḍhamānānanti anādare sāmivacanaṃ. Kuṭṭharogo nāma sāsamasūrīrogā viya yebhuyyena saṅkamanasabhāvoti vuttaṃ 『『ayaṃ rogo saṅkamatīti cintetvā』』ti.

Migasūkarādīnanti ādi-saddena vanacarasoṇādike saṅgaṇhāti.

Tasmiṃ nisinneti sambandho. Khattiyamāyārocanena attano khattiyabhāvaṃ jānāpetvā.

Nagaraṃmāpehīti sāhāraṃ nagaraṃ māpehīti adhippāyo.

Kesaggahaṇanti kesaveṇibandhanaṃ. Dussaggahaṇanti vatthassa nivāsanākāro.

讓我為您直譯這段巴利文： 4.184. 示例。某些眾生如鐵等被火,以粗語成柔軟,故世尊欲使阿摩晝無執著而說"釋迦是聖子,你是釋迦的婢子"。 安立即施設,故說"歐卡卡"等。光明流出因牙極光明性。 初劫者即生於初劫初時者。傳說字為傳聞義,以彼顯示于所說王統中某些異見。大眾選即因為大眾同意"此為我王"而安立故"大眾選"如是認可。針對彼說 - "生於日種族,極清凈功德藏; 大威力為王,名為大眾選。 為世間眼者,功德光輝明; 除暗而光耀,如第二日輪。 世間利世者,安立諸界限; 眾人所確立,不能超越者。 有名有威者,守護世間界; 最初大英雄,稱說為'人祖'。" 針對彼子孫相續 - "彼子大威力,名羅阇地主; 彼子勝羅阇,王圈中殊勝。 彼生賢功德,其名為賢者; 彼子成為王,名為殊勝賢。 彼子大英雄,欲樂人中曼; 最勝因帝釋,奉獻半王位。 彼子大威力,名勝曼陀都; 名為布薩陀,彼子大名聲。 名勝大威力,彼子大殊勝; 彼有子名為,勝王大力者。 彼子摩伽提,如天之地主; 八萬四千數,彼子孫相續。 彼等最後王,名聞歐卡卡; 大名大威力,王圈不卑下。" 彼等之後即彼等摩伽提婆相續至迦拉拉諺迦終末之數十萬王后來有名歐卡卡王,彼相續之數十萬王后來有另一歐卡卡王,彼相續之數十萬王后來又有另一歐卡卡王,針對彼說"有三歐卡卡族。其中對第三歐卡卡"等。 突然授予愿即因見子而生喜突然不審察以喜力授予愿,"你想要什麼就取什麼"。欲轉王位即彼阇都童子之母以我彼授愿為機會欲轉此王位。 不能勝即不會充分。 出離即從居家和欲出離。及下即以及字牽引"八十肘"此。以彼等即以鹿豬、蛙鼠等。彼等即獅虎等、蛇貓等。 以其餘即各自年少者。 增長之即不尊敬之所有格。所謂癩病如癬和天瘡病一樣多數有傳染性故說"想此病會傳染"。 鹿豬等即以等字攝野狗等。 于彼坐即關聯。以剎帝利規告知使知自己剎帝利性。 建城即意為建有食物之城。 取發即綁髮辮。取衣即衣著裝束方式。

268.Attano upārambhamocanatthāyāti ācariyena ambaṭṭhena ca attano attano upari pāpetabbaupavādassa apanayanatthaṃ. Asmiṃ vacaneti 『『cattārome bho gotama vaṇṇā』』tiādinā attanā vutte, bhotā ca gotamena vutte 『『jātivāde』』ti imasmiṃ yathādhikate vacane. Tattha pana yasmā vede vuttavidhināva tena paṭimantetabbaṃ hoti , tasmā vuttaṃ 『『vedattayavacane』』ti, 『『etasmiṃ vā dāsiputtavacane』』ti ca.

270.Dhammo nāma kāraṇaṃ 『『dhammapaṭisambhidā』』tiādīsu (vibha. 718) viya, saha dhammenāti sahadhammo, sahadhammo eva sahadhammikoti āha 『『sahetuko』』ti.

271.Tasmā tadā paṭiññātattā. Tāsetvā pañhaṃ vissajjāpessāmīti āgato yathā taṃ saccakasamāgame. 『『Bhagavā ceva passati ambaṭṭho cā』』ti ettha itaresaṃ adassane kāraṇaṃ dassetuṃ 『『yadi hī』』tiādi vuttaṃ. Āvāhetvāti mantabalena ānetvā. Tassāti ambaṭṭhassa. Vādasaṅghaṭṭeti vācāsaṅghaṭṭe.

272.Tāṇanti gavesamānoti, 『『ayameva samaṇo gotamo ito bhayato mama tāyako』』ti bhagavantaṃyeva 『『tāṇa』』nti pariyesanto upagacchanto. Sesapadadvayepi eseva nayo. Tāyatīti yathāupaṭṭhitabhayato pāleti, tenāha 『『rakkhatī』』ti, etena tāṇa-saddassa kattusādhanatamāha. Yathupaṭṭhitena bhayena upadduto nilīyati etthāti leṇaṃ, upalayanaṃ, etena leṇa-saddassa adhikaraṇasādhanatamāha. 『『Saratī』』ti etena saraṇa-saddassa kattusādhanatamāha.

Ambaṭṭhavaṃsakathāvaṇṇanā

274.Gaṅgāya dakkhiṇatoti gaṅgāya nadiyā dakkhiṇadisāya. Āvudhaṃ na parivattatīti saraṃ vāsattiādiṃ vā parassa upari khipitukāmassa hatthaṃ na parivattati, hatthe pana aparivattente kuto āvudhaparivattananti āha 『『āvudhaṃ na parivattatī』』ti. So kira 『『kathaṃ nāmāhaṃ disāya dāsiyā kucchimhi nibbatto』』ti taṃ hīnaṃ jātiṃ jigucchanto 『『handāhaṃ yathā tathā imaṃ jātiṃ sodhessāmī』』ti niggato, tenāha 『『idāni me manorathaṃ pūressāmī』』tiādi. Vijjābalena rājānaṃ tāsetvā tassa dhītuyā laddhakālato paṭṭhāya myāyaṃ jātisodhitā bhavissatīti tassa adhippāyo. Ambaṭṭhaṃ nāma vijjanti sattānaṃ sarīre abbhaṅgaṃ ṭhapetīti ambaṭṭhāti evaṃ laddhanāmaṃ vijjaṃ, mantanti attho. Yato ambaṭṭhā etasmiṃ atthīti ambaṭṭhoti kaṇho isi paññāyittha, taṃbaṃsajātatāya ayaṃ māṇavo 『『ambaṭṭho』』ti voharīyati.

Seṭṭhamante vedamanteti adhippāyo. Mantānubhāvena rañño bāhukkhambhamattaṃ jātaṃ tena panassa bāhukkhambhena rājā, 『『ko jānāti, kiṃ bhavissatī』』ti bhīto ussaṅkī utrāso ahosi, tenāha 『『bhayena vedhamāno aṭṭhāsī』』ti. Sotthi bhaddanteti ādivacanaṃ avocuṃ. 『『Ayaṃ mahānubhāvo isī』』ti maññamānā.

Undriyissatīti vippakiriyissati, tenāha 『『bhijjissatī』』ti. Mante parivattiteti bāhukkhambhakamantassa paṭippassambhakavijjāsaṅkhāte mante 『『saro otaratū』』ti parivattite. Evarūpānañhi mantānaṃ ekaṃseneva paṭippassambhakavijjā hontiyeva yathā taṃ kusumārakavijjānaṃ. Attano dhītu apavādamocanatthaṃ tassa bhujissakaraṇaṃ. Tassānurūpe issariye ṭhapanatthaṃ uḷāre ca naṃ ṭhāne ṭhapesi.

Khattiyaseṭṭhabhāvavaṇṇanā

讓我為您直譯這段巴利文： 268. 為自己免責難即為師和阿摩晝各自除去應加於自己的責難。於此語即于"尊者瞿曇有四姓"等自己所說,和尊者瞿曇所說"種姓語"此如所論語。而其中因為應依吠陀所說方式回答,故說"三吠陀語",及"或於此婢子語"。 270. 法即因如"法無礙解"等,與法俱即俱法,俱法即俱法性故說"有因"。 271. 故因爾時已承認。來欲恐嚇使答問如於尼乾子會見。"世尊和阿摩晝見"此中為顯示其他不見因故說"因為若"等。請來即以咒力帶來。彼即阿摩晝。于語衝突即于語相碰。 272. 尋求護即趣近尋求世尊為"此沙門瞿曇是我從此怖畏的護者"。于餘二語也此即此理。護即從如現起怖畏保護,故說"守護",以此說護字為作者義。被如現起怖畏所惱而隱藏於此為避,靠近,以此說避字為處所義。"歸依"以此說歸依字為作者義。 阿摩晝族語註釋 274. 恒河南即恒河水南方。武器不轉即欲向他投擲箭或劍等時手不轉動,而手不轉動哪裡有武器轉動故說"武器不轉"。傳說彼想"我如何名從婢女腹生"而厭惡彼低生"來我將如何如何凈化此生"而出去,故說"今我將滿愿"等。以明力恐嚇王自得其女時起我此生將被清凈是為彼意趣。名阿摩晝明即置眾生身體塗抹故阿摩晝如是得名之咒,是為義。因阿摩晝在此有故黑仙被知為阿摩晝,此青年因生彼族故稱為"阿摩晝"。 最勝咒吠陀咒是為意趣。以咒威力王生臂僵而以彼臂僵王"誰知將如何"而怖疑懼,故說"以怖而顫立"。說"吉祥尊者"等語。想"此大威力仙"。 將出即將散,故說"將壞"。咒轉即臂僵咒的止息明稱為咒"箭下來"而轉。因為如是咒必定有止息明如那童子明。為除自女謗而作其自由者。為置彼相應權位而置彼于高位。 剎帝利最勝性註釋

1. Samassāsanatthamāha karuṇāyanto, na kulīnabhāvadassanatthaṃ, tenāha 『『atha kho bhagavā』』tiādi. Brāhmaṇesūti brāhmaṇānaṃ samīpe, tato brāhmaṇehi laddhabbaṃ āsanādiṃ sandhāya 『『brāhmaṇānaṃ antare』』ti vuttaṃ. Kevalaṃ saddhāya kātabbaṃ saddhaṃ, paralokagate sandhāya na tato kiñci apatthentena kātabbanti attho, tenāha 『『matake uddissa katabhatte』』ti. Maṅgalādibhatteti ādi-saddena ussavadevatārādhanādiṃ saṅgaṇhāti. Yaññabhatteti pāpasaññamādivasena katabhatte. Pāhunakānanti atithīnaṃ. Khattiyabhāvaṃ appatto ubhato sujātatābhāvato, tenāha 『『aparisuddhoti attho』』ti.

276.Itthiṃ karitvāti ettha karaṇaṃ kiriyāsāmaññavisayanti āha 『『itthiṃ pariyesitvā』』ti. Brāhmaṇakaññaṃ itthiṃ khattiyakumārassa bhariyābhūtaṃ gahetvāpi khattiyāva seṭṭhā, hīnā brāhmaṇāti yojanā. Purisena vā purisaṃ karitvāti etthāpi eseva nayo. Pakaraṇeti rāgādivasena paduṭṭhe pakkhalite kāraṇe, tenāha 『『dose』』ti. Bhassati niratthakabhāvena khipīyatīti bhassaṃ, chārikā.

277.Janitasminti kammakilesehi nibbatte. Jane etasminti vā janetasmiṃ, manussesūti attho, tenāha 『『gottapaṭisārino』』ti. Saṃsanditvāti ghaṭetvā, aviruddhaṃ katvāti attho.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Vijjācaraṇakathāvaṇṇanā

278.Idaṃ vaṭṭatīti idaṃ ajjhenādi kattuṃ labbhati. Jātivādavinibaddhāti jātisannissitavāde vinibaddhā. Brāhmaṇasseva ajjhenajjhāpanayajanayājanādayoti evaṃ ye attukkaṃsanaparavambhanavasena pavattā, tato eva te mānavādapaṭibaddhā ca honti. Ye pana āvāhavivāhavinibaddhā, te eva sambandhattayavasena 『『arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī』』ti evaṃ pavattanakā.

Yatthāti yassaṃ vijjācaraṇasampattiyaṃ. Laggissāmāti olaggā antogadhā bhavissāmāti cintayimha. Paramatthato avijjācaraṇāniyeva 『『vijjācaraṇānī』』ti gahetvā ṭhito paramatthato vijjācaraṇesu vibhajiyamānesu so tato dūrato apanīto nāma hotīti āha 『『dūrameva avakkhipī』』ti. Samudāgamato pabhutītiādisamuṭṭhānato paṭṭhāya.

1. Tividhaṃ sīlanti khuddakādibhedaṃ tividhaṃ sīlaṃ. Sīlavasenevāti sīlapariyāyeneva. Kiñci kiñcīti ahiṃsanādiyamaniyamalakkhaṇaṃ kiñci kiñci sīlaṃ atthi. Tattha tattheva laggeyyāti tasmiṃ tasmiṃyeva brāhmaṇasamayasiddhe sīlamatte 『『caraṇa』』nti laggeyya. Aṭṭhapi samāpattiyo caraṇanti niyyātitā honti rūpāvacaracatutthajjhānaniddeseneva arūpajjhānānampi niddiṭṭhabhāvāpattito niyyātitā nidassitā.

Catuapāyamukhakathāvaṇṇanā

280.Asampāpuṇantoti ārabhitvā sampattuṃ asakkonto. Avisahamānoti ārabhitumeva asakkonto. Khārinti parikkhāraṃ. Taṃ pana vibhajitvā dassetuṃ 『『araṇī』』tiādi vuttaṃ. Tattha araṇīti aggidhamanakaṃ araṇīdvayaṃ. Sujāti dabbi. Ādi-saddena tidaṇḍatighaṭikādiṃ saṅgaṇhāti khāribharitanti khārīhi puṇṇaṃ. Nanu upasampannassa bhikkhuno sāsanikopi yo koci anupasampanno atthato paricārakova, kiṃ aṅgaṃ pana bāhirakapabbajiteti tattha visesaṃ dassetuṃ 『『kāmañcā』』tiādi vuttaṃ. Vuttanayenāti 『『kappiyakaraṇa…pe… vattakaraṇavasenā』』ti evaṃ vuttena nayena. Paricārako hoti upasampannabhāvassa visiṭṭhabhāvato. 『『Navakoṭisahassānī』』tiādinā (visuddhi.

讓我為您直譯這段巴利文： 275. 同情而說為安慰,非為顯示良家性,故說"爾時世尊"等。于婆羅門即婆羅門處,針對從婆羅門應得座等故說"婆羅門中"。僅以信應作信施,對往他世者不從彼期待任何而應作是為義,故說"對死者作食"。吉祥等食即以等字攝收節日供養天等。祭食即以斷惡等方式作食。客人即賓客。未得剎帝利性因無雙方善生性,故說"不清凈是為義"。 276. 作女即此中作為普通動作故說"尋求女"。取婆羅門女為剎帝利童子妻也剎帝利最勝,婆羅門低劣是為結合。或以男作男於此也此即此理。于因即于貪等所染污墮落因,故說"過失"。投棄因無義而被舍故為投棄,灰燼。 277. 于所生即于業煩惱所生。或於此等人即於此等人,於人是為義,故說"以姓為依"。和合即結合,即作不相違是為義。 第一誦分註釋竟。 明行語註釋 278. 此適合即此讀等可作。繫於種姓語即繫於依種姓語。唯婆羅門讀教讀祭祭等如是依自抬舉貶他而轉,由彼即繫於慢語。而依婚嫁繫縛者,彼等依三種關係以"你應於我,你不應於我"如是轉。 於何即於何明行成就。將附即想我們將成附屬包含。以第一義非明行而執為"明行"而住,以第一義于明行分別時彼名為從彼遠離故說"遠離"。從集起即從初生起。 279. 三種戒即小等分別三種戒。唯以戒即以戒同義。某些即不害等禁限相某些戒有。于彼彼即執于彼彼婆羅門傳統成就戒量為"行"。八定也成為行由色界第四禪說而有無色禪說所成故成為顯示。 四墮處語註釋 280. 不成就即開始不能成就。不堪即不能開始。器具即用具。而為分別顯示彼說"鉆木"等。其中鉆木即生火鉆木二支。湯匙即勺。以等字攝三杖三棒等。器具滿即器具裝滿。然而已受具足戒比丘的教內任何未受具足戒者也實為侍從,何況外道出家者,為顯示其中差別說"雖然"等。如所說方式即如"依作凈...等...作義務"如是說方式。成為侍從因受具足戒性殊勝性。"九俱胝"等。;

1.20; paṭi. ma. aṭṭha. 37) vuttappabhedānaṃ anekasahassānaṃ saṃvaravinayānaṃ samādiyitvā vattanena uparibhūtā aggabhūtā sampadāti hi 『『upasampadā』』ti vuccatīti. Guṇādhikopīti guṇehi ukkaṭṭhopi. Ayaṃ panāti vuttalakkhaṇo tāpaso.

Tāpasā nāma kammavādikiriyāvādino, na sāsanassa paṭāṇībhūtā, yato nesaṃ pabbajituṃ āgatānaṃ titthiyaparivāsena vināva pabbajjā anuññātāti katvā 『『kasmā panā』』ti codanaṃ samuṭṭhapeti codako. Ācariyo 『『yasmā』』tiādinā codanaṃ pariharati. 『『Osakkissatī』』ti saṅkhepato vuttamatthaṃ vivarituṃ 『『imasmiñhī』』tiādi vuttaṃ. Khuradhārūpamanti khuradhārānaṃ matthakeneva akkamitvā gamanūpamaṃ. Aññeti aññe bhikkhū. Aggisālanti aggihuttasālaṃ. Nānādārūhīti palāsadaṇḍādinānāvidhasamidhādārūhi.

Idanti 『『catudvāraṃ āgāraṃ katvā』』tiādinā vuttaṃ. Assāti assa catutthassa puggalassa. Paṭipattimukhanti kohaññapaṭipattiyā mukhamattaṃ. So hi nānāvidhena kohaññena lokaṃ vimhāpento tattha acchati, tenāha 『『iminā hi mukhena so evaṃ paṭipajjatī』』ti.

Khalādīsu manussānaṃ santike upatiṭṭhitvā vīhimuggatilamāsādīni bhikkhācariyāniyāmena saṅkaḍḍhitvā uñchanaṃ uñchā, sā eva cariyā vutti etesanti uñchācariyā. Aggipakkena jīvantīti aggipakkikā, na aggipakkikā anaggipakkikā. Uñchācariyā hi khalesu gantvā khalaggaṃ nāma manussehi diyyamānaṃ dhaññaṃ gaṇhanti, taṃ ime na gaṇhantīti anaggipakkikā nāma jātā. Asāmapākāti asayaṃpācakā. Asmamuṭṭhinā muṭṭhipāsāṇena vattantīti asmamuṭṭhikā. Dantena uppāṭitaṃ vakkalaṃ rukkhattaco dantavakkalaṃ, tena vattantīti dantavakkalikā. Pavattaṃ rukkhādito pātitaṃ phalaṃ bhuñjantīti pavattaphalabhojino. Jiṇṇapakkatāya paṇḍubhūtaṃ palāsaṃ, taṃsadisañca paṇḍupalāsaṃ, tena vattantīti paṇḍupalāsikā, sayaṃpatitapupphaphalapattabhojino.

Idāni te aṭṭhavidhepi sarūpato dassetuṃ 『『tatthā』』tiādi vuttaṃ. Saṅkaḍḍhitvāti bhikkhācariyāvasena laddhadhaññaṃ ekajjhaṃ katvā.

Pariyeṭṭhi nāma dukkhāti paresaṃ gehato gehaṃ gantvā pariyeṭṭhi nāma dīnavuttibhāvena dukkhā. Pāsāṇassa pariggaho dukkho pabbajitassāti vā danteheva uppāṭetvā khādanti.

Imāhi catūhiyevāti 『『khārividhaṃ ādāyā』』tiādinā vuttāhi catūhi eva tāpasapabbajjāhīti.

1. Apāye vināse niyutto āpāyiko. Tabbhāvaṃ paripūretuṃ asakkonto tena aparipuṇṇo aparipūramāno, karaṇe cetaṃ paccattavacanaṃ, tenāha 『『āpāyikenāpi aparipūramānenā』』ti.

Pubbakaisibhāvānuyogavaṇṇanā

1. Dīyatīti datti, dattiyeva dattikanti āha 『『dinnaka』』nti. Yadi brāhmaṇassa sammukhībhāvo rañño na dātabbo, kasmāssa upasaṅkamanaṃ na paṭikkhittanti āha 『『yasmā panā』』tiādi. Khettavijjāyāti nītisatthe. Payātanti saddhaṃ, sassatikaṃ vā, tenāha 『『abhiharitvā dinna』』nti. Kasmā bhagavā 『『rañño pasenadissa kosalassa dattikaṃ bhuñjatī』』tiādinā brāhmaṇassa mammavacanaṃ avocāti tattha kāraṇaṃ dassetuṃ 『『idaṃ pana kāraṇa』』ntiādi vuttaṃ.

284.Rathūpatthareti rathassa upari attharitapadese. Pākaṭamantananti pakāsabhūtaṃ mantanaṃ. Tañhi suddādīhi ñāyatīti na rahassamantanaṃ. Bhaṇatīti api nu bhaṇati.

讓我為您直譯這段巴利文： 1.20. 說"受具足戒"因受持行持如說分別的多千種律儀而成最上最勝成就。雖勝功德即雖以功德殊勝。而此即如所說相苦行者。 苦行者名為業語行語者,非教對敵者,因此彼等來出家者允許不用外道別住而出家,作"為何"而質問者生起質問。阿阇黎以"因為"等回答質問。為開示"將退"略說義故說"因於此"等。剃刀刃喻即如踏剃刀刃頂行走之喻。其他即其他比丘。火堂即護火堂。以種種木即以巴拉沙枝等種種燃柴木。 此即說"作四門家"等。彼即彼第四補特伽羅。行門即欺誑行的門。因為彼以種種欺誑驚異世間而住彼處,故說"以此門彼如是行"。 于谷等處近立於人前以乞食方式收集稻豆胡麻等為乞拾,以彼為活命者為乞拾行者。以火煮活命為火煮者,非火煮為非火煮者。因為乞拾行者去穀場取人們所給稱為穀場頂的穀物,彼等不取故成為非火煮者。非自煮即非自己煮。以石拳即石塊而活命為石拳者。以牙拔樹皮樹皮為牙皮,以彼活命為牙皮者。食落即食從樹等墮落果為落果食者。因老熟成黃的樹葉,與彼相似為黃葉,以彼活命為黃葉者,為自落花果葉食者。 今為從本性顯示彼八種故說"其中"等。收集即以乞食方式得穀物集一處。 尋求名為苦即去人家家尋求名為因可憐活命性為苦。或石的執取對出家者為苦故以牙拔食。 唯以此四即以"取器具"等所說唯四苦行出家。 282. 從事於墮即墮處者。不能圓滿彼性為不圓滿不圓滿,此作格屬格,故說"以墮處者不圓滿"。 前仙隨行註釋 283. 給予為給予,給予即施與故說"所施"。若婆羅門面見不應給予王,為何不禁止親近他說"因為"等。于田明即政治學。供養即信施,或常施,故說"帶來給予"。為何世尊以"食憍薩羅國波斯匿王所施"等說婆羅門要害語為顯示其中因緣故說"此因緣"等。 284. 車墊即車上鋪設處。顯露商談即成為顯露商談。因為彼被首陀羅等知故非密商談。說即可能說。

285.Pavattāroti pāvacanabhāvena vattāro, yasmā te tesaṃ mantānaṃ pavattakā, tasmā āha 『『pavattayitāro』』ti. Sudde bahi katvā raho bhāsitabbaṭṭhena mantā eva, taṃtaṃatthapaṭipattihetutāya padanti mantapadaṃ, anupanītāsādhāraṇatāya vā rahassabhāvena vattabbaṃ hitakiriyāya adhigamupāyaṃ. Sajjhāyitanti gāyanavasena sajjhāyitaṃ, taṃ pana udattānudattādīnaṃ sarānaṃ sampādanavaseneva icchitanti āha 『『sarasampattivasenā』』ti. Aññesaṃ vuttanti pāvacanabhāvena aññesaṃ vuttaṃ. Samupabyūḷhanti saṅgahetvā uparūpari saññūḷhaṃ. Rāsikatanti iruvedayajuvedasāmavedādivasena , tatthāpi paccekaṃ mantabrahmādivasena, ajjhāyānuvākādivasena ca rāsikataṃ.

Tesanti mantānaṃ kattūnaṃ. Dibbena cakkhunā oloketvāti dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakatādiṃ paccakkhato dassanaṭṭhena dibbacakkhusadisena pubbenivāsañāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvā. Pāvacanena saha saṃsanditvāti kassapasammāsambuddhassa yaṃ vacanaṃ vaṭṭasannissitaṃ, tena saha aviruddhaṃ katvā. Na hi tesaṃ vivaṭṭasannissito attho paccakkho hoti. Aparāpare panāti aṭṭhakādīhi aparā pare pacchimā okkākarājakālādīsu uppannā. Pakkhipitvāti aṭṭhakādīhi ganthitamantapadesu kilesasannissitapadānaṃ tattha tattha pade pakkhipanaṃ katvā. Viruddhe akaṃsūti brāhmaṇadhammikasuttādīsu āgatanayena saṃkilesikatthadīpanato paccanīkabhūte akaṃsu. Idhāti 『『tyāhaṃ mante adhīyāmī』』ti etasmiṃ ṭhāne. Paṭiññaṃ aggahetvāti 『『taṃ kiṃ maññasī』』ti evaṃ paṭiññaṃ aggahetvāva.

286.Nirāmagandhāti kilesāsucivasena vissagandharahitā. Anitthigandhāti itthīnaṃ gandhamattassapi avisahanena itthigandharahitā. Ettha ca 『『nirāmagandhā』』ti etena tesaṃ porāṇānaṃ brāhmaṇānaṃ vikkhambhitakilesataṃ dasseti, 『『anitthigandhā brahmacārino』』ti etena ekavihāritaṃ, 『『rajojalladharā』』ti etena maṇḍanavibhūsanānuyogābhāvaṃ, 『『araññāyatane pabbatapādesu vasiṃsū』』ti etena manussūpacāraṃ pahāya vivittavāsaṃ, 『『vanamūlaphalāhārā vasiṃsū』』ti etena sālimaṃsodanādipaṇītāhārapaṭikkhepaṃ, 『『yadā』』tiādinā yānavāhanapaṭikkhepaṃ, 『『sabbadisāsū』』tiādinā rakkhāvaraṇapaṭikkhepaṃ, evañca vadanto micchāpaṭipadāpakkhikaṃ sācariyassa ambaṭṭhassa vuttiṃ upādāya sammāpaṭipadāpakkhikāpi tesaṃ brāhmaṇānaṃ vutti ariyavinaye sammāpaṭipattiṃ upādāya micchāpaṭipadāyeva. Kutassa sallekhapaṭipattiyuttatāti. 『『Evaṃ sute』』tiādinā bhagavā ambaṭṭhaṃ santajjento niggaṇhātīti dasseti.

Veṭhakehīti veṭhakapaṭṭakāhi. Samantānagaranti nagarassa samantato. Katasudhākammaṃ pākārassa adhobhāge ṭhānaṃ vuccatīti adhippāyo.

Dvelakkhaṇadassanavaṇṇanā

讓我為您直譯這段巴利文： 285. 傳誦者即以教說性為說者,因為彼等是彼等咒的傳授者,故說"使傳"。因應除首陀羅秘密說故即咒,因為是彼彼義行因性為句即咒句,或因未授與不共性以秘密性應說利行的證得方便。誦習即以吟誦方式誦習,而彼只欲以高音低音等聲完成故說"以聲完成"。他人說即以教說性為他人說。集積即攝取而層層積集。堆集即以梨俱吠陀夜柔吠陀娑摩吠陀等方式,于彼也各別以咒梵等方式,及以讀誦品等方式堆集。 彼等即咒的作者。以天眼見即以天眼眷屬如業生智以現見眾生自業等性的天眼般宿住智見過去劫婆羅門的咒誦方式。與教說和合即與迦葉正等覺者所說依輪迴者和合作不相違。因為彼等依出輪迴義不現見。而後后即阿吒迦等後來後生于歐卡卡王時等。置入即于阿吒迦等所結集咒句置入煩惱依止句于彼彼句。作相違即如婆羅門法經等所來方式因顯示雜染義作成對敵。此中即于"我學咒"此處。不取承認即不如"你如何想"如是取承認。 286. 無腥味即離煩惱不凈味類臭味。無女香即以不堪女香味而離女香。此中以"無腥味"此顯示彼等古婆羅門鎮伏煩惱性,"無女香梵行者"此顯示獨住性,"著塵垢"此顯示無從事裝飾莊嚴,"住森林處山麓"此顯示舍人來往而住遠離,"住食林根果"此顯示拒絕米肉飯等勝食,"當"等顯示拒絕乘騎,"一切方"等顯示拒絕保護防護,如是說依阿摩晝及師的邪行分住而說,彼等婆羅門的正行分住也依聖律正行而說唯是邪行。何處有苦行相應性。以"如是聞"等顯示世尊恐嚇阿摩晝而攝受。 以包頭即以包頭布。城周即城的周圍。作涂白處說墻下處是為意趣。 二相顯示註釋

287.Na sakkotisaṅkucite iriyāpathe anavasesato tesaṃ dubbibhāvanato. Gavesīti ñāṇena pariyesanamakāsi. Samānayīti ñāṇena saṅkalento sammā ānayi samāhari. 『『Kaṅkhatī』』ti padassa ākaṅkhatīti ayamatthoti āha 『『aho vata passeyyanti patthanaṃ uppādetī』』ti. Kicchatīti kilamati. 『『Kaṅkhatī』』ti padassa pubbe āsisanatthataṃ vatvā idānissa saṃsayatthatameva vikappantaravasena dassento 『『kaṅkhāya vā dubbalā vimati vuttā』』ti āha. Tīhi dhammehīti tippakārehi saṃsayadhammehi. Kālusiyabhāvoti appasannatāya hetubhūto āvilabhāvo.

Yasmā bhagavato kosohitaṃ sabbabuddhānaṃ āveṇikaṃ aññehi asādhāraṇaṃ vatthaguyhaṃ suvisuddhakañcanamaṇḍalasannikāsaṃ, attano saṇṭhānasannivesasundaratāya ājāneyyagandhahatthino varaṅgaparamacārubhāvaṃ, vikasamānatapaniyāravindasamujjalakesarāvattavilāsaṃ, sañjhāpabhānurañjitajalavanantarābhilakkhitasampuṇṇacandamaṇḍalasobhañca attano siriyā abhibhuyya virājati, yaṃ bāhirabbhantaramalehi anupakkiliṭṭhatāya, cirakālaṃ suparicitabrahmacariyādhikāratāya, susaṇṭhitasaṇṭhānasampattiyā ca , kopīnampi santaṃ akopīnameva, tasmā vuttaṃ 『『bhagavato hī』』tiādi. Pahūtabhāvanti puthulabhāvaṃ. Ettheva hi tassa saṃsayo, tanumudusukumāratādīsu panassa guṇesu vicāraṇā eva nāhosi.

288.Hirikaraṇokāsanti hiriyitabbaṭṭhānaṃ. Chāyanti paṭibimbaṃ. Kathaṃ kīdisanti āha 『『iddhiyā』』tiādi. Chāyārūpakamattanti bhagavato paṭibimbarūpaṃ. Tañca kho buddhasantānato vinimuttattā rūpakamattaṃ bhagavato sarīravaṇṇasaṇṭhānāvayavaṃ iddhimayaṃ bimbakamattaṃ. Taṃ pana rūpakamattaṃ dassento bhagavā yathā attano buddharūpaṃ na dissati, tathā katvā dasseti. Ninnetvāti nīharitvā. Kallosīti pucchāvissajjane kusalo cheko asi. Tathākaraṇenāti kathinasūciṃ viya karaṇena. Etthāti pahūtajivhāya. Mudubhāvo pakāsito amuduno ghanasukhumabhāvāpādanatthaṃ asakkuṇeyyattā dīghabhāvo, tanubhāvo cāti daṭṭhabbaṃ.

291.『『Atthacarakenā』』ti iminā byatirekamukhena anatthacarakataṃyeva vibhāveti. Na aññatrāti na aññasmiṃ sugatiyanti attho. Upanetvāupanetvāti taṃ taṃ dosaṃ upanetvā upanetvā, tenāha 『『suṭṭhudāsādibhāvaṃ āropetvā』』ti. Pātesīti pavaṭṭanavasena pātesi.

Pokkharasātibuddhūpasaṅkamanavaṇṇanā

293-6.Āgamā nūti āgato nu. Khoti nipātamattaṃ. Idhāti ettha, tumhākaṃ santikanti attho. Adhivāsetūti sādiyatu, taṃ pana sādiyanaṃ manasā sampaṭiggaho hotīti āha 『『sampaṭicchatū』』ti.

297.Yāvadatthanti yāva attho, tāva bhojanena tadā katanti attho. Oṇittanti āmisāpanayanena sucikataṃ, tenāha 『『hatthe ca pattañca dhovitvā』』ti.

讓我為您直譯這段巴利文： 287. 不能因在收縮威儀時彼等完全不明顯。尋求即以智作尋求。正引即以智集合而正確引來集合。說"希望"義是慾望義故說"生起'啊愿我見'願望"。疲倦即勞累。說"希望"字前說願望義現今以另一選擇顯示其疑惑義故說"以疑說軟弱疑"。以三法即以三種疑惑法。濁性即不凈性因生混濁性。 因為世尊陰藏是一切佛不共他人獨特的隱處如極凈金輪,以自形狀安置美好性如良象最勝肢極美性,如開放金蓮明亮花絲捲曲妙態,以自光輝勝過如暮光陽照水云間標識圓滿月輪莊嚴而光耀,因為內外垢不染污,長時善積集梵行勝性,善安置形狀成就,雖是隱處而實非隱處,故說"因為世尊"等。多性即廣大性。因為唯此彼疑惑,于柔軟細膩等功德彼無思察。 288. 慚處即應慚處。影即映像。如何何種說"神通"等。影像量即世尊映像。而彼因離佛相續故唯像量即世尊身色形狀支分神通所成像量。而顯示彼像量世尊如使自佛身不見如是顯示。引出即拉出。善巧即于問答巧善精明。如是作即如作木針。此中即于廣舌。顯示柔軟性因不能令非柔軟成粗細性故應見長性及細性。 291. 以"利行者"此以相反方面顯示非利行性。非其他即非其他善趣是為義。一再帶近即一再帶近彼彼過失,故說"善立奴隸等性"。使倒即以傾倒方式使倒。 蓮花色入佛註釋 293-6. 來否即已來否。虛即助詞。此即此處,即於你們處是為義。容受即同意,而彼同意為意接受故說"接受"。 297. 足量即直至義量,以爾時作食是為義。除去即以除去食物作凈,故說"洗手和缽"。

298.Anupubbiṃ kathanti anupubbaṃ kathetabbakathaṃ, tenāha 『『anupaṭipāṭikatha』』nti. Kā pana sā? Dānādikathāti āha 『『dānānantaraṃ sīla』』ntiādi. Tena dānakathā tāva pacurajanesupi pavattiyā sabbasādhāraṇattā, sukarattā, sīle patiṭṭhānassa upāyabhāvato ca ādito kathetabbā. Pariccāgasīlo hi puggalo pariggahitavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathetabbā, tañce dānasīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ imehi ca dānasīlamayehi paṇītapaṇītatarādibhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbabhogasampattiyo laddhabbāti dassanatthaṃ tadanantaraṃ saggakathā. Svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathānupakkiliṭṭho ariyamaggoti dassanatthaṃ saggānantaraṃ maggo kathetabbo. Maggañca kathentena tadadhigamupāyasandassanatthaṃ saggapariyāpannāpi, pageva itare sabbepi kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammāti kāmānaṃ ādīnavo, hīnā gammā pothujjanikā anariyā anatthasañhitāti tesaṃ okāro lāmakabhāvo, sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso, sabbasaṃkilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho bodhitoti veditabbo. Maggoti cettha iti-saddena ādiatthadīpanato 『『kāmānaṃ ādīnavo』』ti evamādīnaṃ saṅgahoti evamayaṃ atthavaṇṇanā katāti veditabbā. 『『Tassa uppattiākāradassanattha』』nti kasmā vuttaṃ, nanu maggañāṇaṃ asaṅkhatadhammārammaṇaṃ, na saṅkhatadhammārammaṇanti codanaṃ sandhāyāha 『『tañhī』』tiādi. Tattha paṭivijjhantanti asammohapaṭivedhavasena paṭivijjhantaṃ, tenāha 『『kiccavasenā』』ti.

Pokkharasātiupāsakattapaṭivedanākathāvaṇṇanā

讓我為您直譯這段巴利文： 298. 次第語即應次第說語,故說"順次語"。何為彼?佈施等語故說"佈施后戒"等。以彼佈施語首先因多數人也行作為一切共通性,易作性,及為住戒方便性故首先應說。因為舍施性人由對所執物無執著容易受持諸戒,于彼善安住。以戒因施者受者清凈說助他後由說離惱害他,說作法後由說非作法,說財富成就因後由說有成就因故佈施語后應說戒語,若彼施戒依輪迴,此有成就為彼果為顯示,及以此等施戒所成福業事分別為勝更勝等類,為顯示以彼等應得四大王天等中勝更勝等類無量天享受成就故其後天界語。此天界為貪等所染,一切不染為聖道為顯示故天界后應說道。說道者為顯示證彼方便故,天界所攝與何況其他一切欲名多過患無常不堅變易法故欲之過患,劣卑凡夫非聖無義相應故彼等下劣性劣性,一切有為煩惱所依故於彼染污,一切染污解脫涅槃故出離功德亦應說,應知顯示此義。道即此以等字顯示開頭義故攝"欲之過患"等,應知如是作此義註釋。為何說"為顯示彼生起相",豈非道智緣無為法,非緣有為法為對此質問故說"因為彼"等。其中通達即以無癡通達方式通達,故說"以作用"。 蓮花色優婆塞證悟語註釋

1. Ettha ca 『『diṭṭhadhammo』』tiādi pāḷiyaṃ dassanaṃ nāma ñāṇadassanato aññampi atthi, tannivattanatthaṃ 『『pattadhammo』』ti vuttaṃ. Patti ca ñāṇasampattito aññampi vijjatīti tato visesadassanatthaṃ 『『viditadhammo』』ti vuttaṃ. Sā panesā viditadhammatā ekadesatopi hotīti nippadesato viditabhāvaṃ dassetuṃ 『『pariyogāḷhadhammo』』ti vuttaṃ. Tenassa saccābhisambodhaṃyeva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti, tenāha 『『diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo』』ti. Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā, aṭṭhavatthukā ca tiṇṇā vitiṇṇā vicikicchā. Vigatā kathaṅkathāti pavattiādīsu. 『『Evaṃ nu kho, na nu kho』』ti evaṃ pavattikā vigatā samucchinnā kathaṅkathā. Vesārajjappattoti sārajjakarānaṃ pāpadhammānaṃ pahīnattā, tappaṭipakkhesu ca sīlādiguṇesu suppatiṭṭhitattā vesārajjaṃ visāradabhāvaṃ veyyattiyaṃ patto adhigato. Sāyaṃ vesārajjappatti suppatiṭṭhitabhāvoti katvā āha 『『satthusāsane』』ti. Attanā paccakkhato diṭṭhattā adhigatattā na paraṃ pacceti, na tassa paro paccetabbo atthīti aparappaccayo. Yaṃ panettha vattabbaṃ avuttaṃ, taṃ parato āgamissati. Sesaṃ suviññeyyameva.

Ambaṭṭhasuttavaṇṇanāya līnatthappakāsanā.

1. Soṇadaṇḍasuttavaṇṇanā

2. Sundarabhāvena sātisayāni aṅgāni etesaṃ atthīti aṅgā, rājakumārāti āha 『『aṅgā nāma aṅgapāsādikatāyā』』tiādi. Idhāpi adhippetā, na ambaṭṭhasutte eva. Āgantuṃ na dassantīti āgamane ādīnavaṃ dassetvā paṭikkhipanavasena āgantuṃ na dassanti, nānujānissantīti adhippāyo. Nīlāsokakaṇikārakoviḷārakundarājarukkhehi sammissatāya taṃ campakavanaṃ 『『nīlādipañcavaṇṇakusumapaṭimaṇḍita』』nti daṭṭhabbaṃ. Na campakarukkhānaṃyeva nīlādipañcakusumatāyāti vadanti. 『『Bhagavā kusumagandhasugandhe campakavane viharatī』』ti iminā na māpanakāle eva tasmiṃ nagare campakarukkhā ussannā, atha kho aparabhāge pīti dasseti. Māpanakāle hi campakānaṃ ussannatāya sā nagarī 『『campā』』ti nāmaṃ labhi. Issarattāti adhipatibhāvato. Senā etassa atthīti seniko, seniko eva seniyo, atthitā cettha bahubhāvavisiṭṭhāti vuttaṃ 『『mahatiyā senāya samannāgatattā』』ti.

301-2.Saṃhatāti sannipatitā, 『『saṅghino』』ti vattabbe 『『saṅghī』』ti puthutthe ekavacanaṃ brāhmaṇagahapatikānaṃ adhippetattā, tenāha 『『etesa』』nti. Rājarājaññādīnaṃ bhaṇḍadharā purisā khatā, nesaṃ tāyanato khattā. So hi yehi yattha pesito, tattha tesaṃ dosaṃ pariharanto yuttapattavasena pucchitamatthaṃ katheti, tenāha 『『pucchitapañhe byākaraṇasamattho』』ti. Kulāpadesādinā mahatī mattā etassāti mahāmatto.

Soṇadaṇḍaguṇakathāvaṇṇanā

讓我為您直譯這段巴利文： 299. 此中"見法"等經文中見名為從智見還有其他,為遮遣彼故說"證法"。證亦從智證還有其他故為顯示彼差別說"知法"。而彼知法性亦從一分有故為顯示無餘知性說"通達法"。以彼唯顯其諦現覺。因為道智以一現觀方式成就遍知等作用名為無餘遍通達四諦法,故說"以此見聖諦法為見法"。度疑惑即如恐怖荒野般十六事及八事度過疑惑。離如何思即于轉等。"如是耶,非如是耶"如是轉起已離已斷如何思。得無畏即因斷恐怖作惡法,及於彼對治戒等功德善住故得無畏無恐狀態善巧。彼無畏得為善住狀態故說"于師教"。因自親見故證得故不信他,于彼無應信他故不信他。於此應說未說者后當來。余極易解。 彌勒經註疏中義釋 4. 宋丹荼經注 300. 因殊勝美好而有支分為支分,王子故說"支分即因支分美好"等。此中亦意趣,非唯彌勒經。不容來即顯示來過患以拒絕方式不容來,意為不允許。因青無憂迦膩迦拘毗羅王樹混雜故彼瞻波林應見為"青等五色花莊嚴",說非唯瞻波樹有青等五花性。以"世尊住花香芬芳瞻波林"此顯示非唯建造時彼城瞻波樹眾多而後時也。因為建造時瞻波眾多故彼城得"瞻波"名。自在性即因主性。有軍為軍者,軍者即軍,而此有性以多性差別故說"因具大軍"。 301-2. 集合即會集,應說"眾"說"眾"單數于眾數因意為婆羅門居士等故說"彼等"。王及王族等之財物持者為掘者,因救護彼等故為掘者。因為彼為誰於何處派遣,于彼避免彼等過失以適宜適當方式說被問義,故說"能答所問問題"。以家世等有大慢為大臣。 宋丹荼功德語註釋

1. Visiṭṭhaṃ rajjaṃ virajjaṃ, virajjameva verajjaṃ yathā 『『vekataṃ vesaya』』nti, nānāvidhaṃ verajjaṃ nānāverajjaṃ, tattha jātātiādinā sabbaṃ vuttanayeneva veditabbaṃ. Uttamabrāhmaṇoti abhijanasampattiyā vittasampattiyā vijjāsampattiyā uggatataro, uḷāro vā brāhmaṇo. Asannipātoti lābhamaccharena nippīḷitatāya asannipāto viya bhavissati.

『『Aṅgeti gameti ñāpetīti aṅgaṃ, hetūti āha 『『imināpi kāraṇenā』』ti. 『『Ubhato sujāto』』ti ettake vutte yehi kehici dvīhi bhāgehi sujātatā viññāyeyya. Sujāta-saddo ca 『『sujāto cārudassano』』tiādīsu (theragā. 818) ārohasampattipariyāyoti jātivaseneva sujātataṃ vibhāvetuṃ 『『mātito ca pitito cā』』ti vuttaṃ. Anorasaputtavasenāpi loke mātupitusamaññā dissati, idha panassa orasaputtavaseneva icchitāti dassetuṃ 『『saṃsuddhagahaṇiko』』ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, gabbhāsayasaññito mātukucchippadeso. Yathābhuttassa āhārassa vipācanavasena gaṇhanato achaḍḍanato gahaṇī, kammajatejodhātu.

Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo dvando pitāmahayugo, tasmā, yāva sattamā pitāmahayugā pitāmahadvandāti evamettha attho daṭṭhabbo. Evañhi pitāmahaggahaṇeneva mātāmahopi gahitoti. So aṭṭhakathāyaṃ visuṃ na uddhaṭo. Yuga-saddo cettha ekasesanayena daṭṭhabbo 『『yugo ca yugo ca yugā』』ti. Evañhi tattha tattha dvandaṃ gahitameva hoti, tenāha 『『tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā』』ti. Purisaggahaṇañcettha ukkaṭṭhaniddesavasena katanti daṭṭhabbaṃ. Evañhi 『『mātito』』ti pāḷivacanaṃ samatthitaṃ hoti. Akkhittoti appattakhepo. Anavakkhittoti saddhathālipākādīsu na avakkhitto na chaḍḍito. Jātivādenāti hetumhi karaṇavacananti dassetuṃ 『『kena kāraṇenā』』tiādi vuttaṃ. Ettha ca 『『ubhato…pe… pitāmahayugā』』ti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato, 『『akkhitto』』ti iminā kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. 『『Anupakkuṭṭho』』ti iminā ayuttasaṃsaggābhāvo. Ayuttasaṃsaggampi hi paṭicca sattā akkosaṃ labhanti.

Issaroti ādhipateyyasaṃvattaniyakammabalena īsanasīlo, sā panassa issaratā vibhavasampattipaccayā pākaṭā jātāti aḍḍhatāpariyāyabhāveneva vadanto 『『aḍḍhoti issaro』』ti āha. Mahantaṃ dhanaṃ assa bhūmigatañceva vehāsaṭṭhañcāti mahaddhano. Tassāti tassa tassa . Vadanti 『『anvayato, byatirekato ca anupasaṅkamanakāraṇaṃ kittemā』』ti.

讓我為您直譯這段巴利文： 303. 殊勝王國為離王國,離王國即外王國如"異作異舍",種種外王國為多外王國,于彼生等一切應以所說方式了知。最上婆羅門即以種姓成就財富成就明成就更高,或尊貴婆羅門。不集會即因利養慳嫉壓迫而似成不集會。 "使了知使知為支分,因"故說"以此因緣"。說"雙方善生"如此時由任何二分善生應被了知。善生字如"善生優美"等中為身形成就同義,為唯以生顯示善生性故說"從母及從父"。世間亦見非親生子方面母父名,而此欲唯以親生子方面故顯示說"清凈胎"。取胎保持為胎,名為胎處母腹處。因取受所食食消化不捨故為胎,業生火界。 父及母為雙親,雙親之雙親為祖父,彼等二代雙為祖父二代,從彼,乃至第七祖父二代為祖父雙,如是此中義應見。如是以祖父攝即攝外祖父。彼于註釋不別舉。二代字此中應以一余說"二代及二代為諸代"見。如是于彼彼處即攝雙,故說"從彼以上一切先人以祖父攝即攝"。此中取人應見依最勝說作。如是"從母"經文得成立。不誹謗即未得誹謗。不捨棄即于信施飯等不捨棄不棄。以種姓語即于因為具格語故說"以何因"等。此中以"雙方...至...祖父二代"此顯示婆羅門無生體過失因說清凈胎性,以"不誹謗"此顯示無作過失。因為作過失眾生得誹謗。以"不被罵"此顯示無不當交往。因為依不當交往眾生得罵。 自在即以主權轉生業力而有治理性,而彼自在性因財富成就緣而顯著故以富同義說"富即自在"。有大財為地中及空中為大財。彼即彼彼。說"我們以順觀逆觀說不親近因緣"。

Adhikarūpoti visiṭṭharūpo uttamasarīro. Dassanaṃ arahatīti dassanīyo, tenāha 『『dassanayoggo』』ti. Pasādaṃ āvahatīti pāsādiko, tenāha 『『cittappasādajananato』』ti. Vaṇṇassāti vaṇṇadhātuyā. Sarīranti sannivesavisiṭṭhaṃ karacaraṇagīvāsīsādiavayavasamudāyaṃ, so ca saṇṭhānamukhena gayhatīti 『『paramāya vaṇṇapokkharatāyāti…pe… sampattiyā cā』』ti vuttaṃ. Sabbavaṇṇesu suvaṇṇavaṇṇova uttamoti vuttaṃ 『『seṭṭhena suvaṇṇavaṇṇena samannāgato』』ti. Tathā hi buddhā, cakkavattino ca suvaṇṇavaṇṇāva honti. Brahmavacchasīti uttamasarīrābho, suvaṇṇābho icceva attho. Imameva hi atthaṃ sandhāya 『『mahābrahmuno sarīrasadiseneva sarīrena samannāgato』』ti vuttaṃ, na brahmujugattataṃ. Akhuddāvakāso dassanāyāti ārohapariṇāhasampattiyā, avayavapāripūriyā ca dassanāya okāso na khuddako, tenāha 『『sabbānevā』』tiādi.

Yamaniyamalakkhaṇaṃ sīlamassa atthīti sīlavā. Taṃ panassa rattaññutāya vuddhaṃ vaḍḍhitaṃ atthīti vuddhasīlī. Tena ca sabbadā sammāyogato vuddhasīlena samannāgato. Sabbametaṃ pañcasīlamattameva sandhāya vadanti tato paraṃ sīlassa tattha abhāvato, tesañca ajānanato.

Ṭhānakaraṇasampattiyā, sikkhāsampattiyā ca katthacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā. Atha vā pajjati attho etenāti padaṃ, nāmādi. Yathādhippetamatthaṃ byañjetīti byañjanaṃ, vākyaṃ. Tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā. Atthañāpane sādhanatāya vācāva karaṇanti vākkaraṇaṃ, udāhāraghoso. Guṇaparipuṇṇabhāvena tassa brāhmaṇassa, tena vā bhāsitabbaatthassa. Pūre puṇṇabhāve. Pūreti ca purimasmiṃ atthe ādhāre bhummaṃ, dutiyasmiṃ visaye. 『『Sukhumālattanenā』』ti iminā tassā vācāya mudusaṇhabhāvamāha. Apalibuddhāya pittasemhādīhi. Sandiṭṭhaṃ sabbaṃ dassetvā viya ekadesaṃ kathanaṃ. Vilambitaṃ saṇikaṃ cirāyitvā kathanaṃ. 『『Sandiddhavilambitādī』』ti vā pāṭho. Tattha sandiddhaṃ sandehajanakaṃ. Ādi-saddena dukkhalitānukaḍḍhitādiṃ saṅgaṇhāti. 『『Ādimajjhapariyosānaṃ pākaṭaṃ katvā』』ti iminā tassā vācāya atthapāripūriṃ vadanti.

『『Jiṇṇo』』tiādīni padāni suviññeyyāni, heṭṭhā vuttatthāni ca. Dutiyanaye pana jiṇṇoti nāyaṃ jiṇṇatā vayomattena, atha kho kulaparivaṭṭena purāṇatāti āha 『『jiṇṇoti porāṇo』』tiādi, tena tassa brāhmaṇassa kulavasena uditoditabhāvamāha. Jātivuddhiyā 『『vayoanuppatto』』ti vakkhamānattā, guṇavuddhiyā tato sātisayattā ca 『『vuddhoti sīlācārādiguṇavuddhiyā yutto』』ti āha. Tathā jātimahallakatāya vakkhamānattā 『『mahallako』』ti padena vibhavamahattatā yojitā. Maggapaṭipannoti brāhmaṇānaṃ paṭipattivīthiṃ upagato taṃ avokkamma caraṇato. Antimavayanti pacchimavayaṃ.

Buddhaguṇakathāvaṇṇanā

讓我為您直譯這段巴利文： 殊勝容貌即殊勝形色最勝身。值得見為可見,故說"應見"。引生凈信為凈信,故說"因生心凈信"。色即色界。身即以安置殊勝手足頸頭等支分聚集,而彼由形狀面攝故說"以最勝色美...乃至...成就"。一切色中金色最勝故說"具最勝金色"。如是諸佛及轉輪聖王唯金色。梵光即最勝身光,即金光是為義。因為唯緣此義故說"具如大梵天身相似之身",非梵之正直性。見非小處即以身高圓滿成就,支分圓滿性見處非小,故說"一切"等。 具調伏規則相為戒者為具戒。而彼因久習增長故為長戒。以彼常正相應故具長戒。一切此唯緣五戒說因超過彼無戒彼處,及彼等不知。 以處作成就,及學成就於任處無缺故圓滿句字音聲為圓滿句字。或者由此達義為句,即名等。顯所欲義為字,即語。以彼等圓滿性為圓滿句字。語以令知義成就性為作具故語作,說出聲。以功德圓滿性于彼婆羅門,或以彼應說義。圓滿即滿性。而圓滿於前義中為處格,于第二義中為境。以"柔軟性"此說彼語柔軟細性。不被膽痰等障礙。顯示一切如顯示一分說。遲延即緩慢久延說。或讀作"疑惑遲延等"。其中疑惑即生疑。等字攝困難拖延等。以"顯明始中終"此說彼語義圓滿。 "老"等諸句易解,及前已說義。于第二方式中老即此老非以年齡量,而以家系傳承古舊故說"老即古"等,以彼說彼婆羅門以家系生起生起性。因將說"達年齡"故以生起,因以功德增長故勝彼故說"增長即具戒行等功德增長"。如是因將說生增上性故以"長壽"句結合財富偉大性。入道即入婆羅門行道因不退彼而行。最後年即後年。 佛功德語註釋;

1. Tādisehi mahānubhāvehi saddhiṃ yugaggāhavasenapi dahanaṃ na mādisānaṃ anucchavikaṃ, kuto pana ukkaṃsananti idaṃ brāhmaṇassa na yuttarūpanti dassento āha 『『na kho pana metaṃ yutta』』ntiādi. Sadisāti ekadesena sadisā. Na hi buddhānaṃ guṇehi sabbathā sadisā kecipi guṇā aññesu labbhanti. Itareti attano guṇehi asadisaguṇe. Idanti idaṃ atthajātaṃ. Gopadakanti gāviyā pade ṭhitaudakaṃ.

Saṭṭhikulasatasahassanti saṭṭhisahassādhikaṃ kulasatasahassaṃ kulapariyāyenāti suddhodanamahārājassa kulānukkamena āgataṃ. Tesupīti tesupi catūsu nidhīsu. Gahitagahitanti gahitaṃ gahitaṃ ṭhānaṃ pūratiyeva dhanena paṭipākatikameva hoti. Aparimāṇoyevāti 『『ettako eso』』ti kenaci paricchindituṃ asakkuṇeyyatāya aparicchinno eva.

Tatthāti mañcake. Sīhaseyyaṃ kappesīti yathā rāhu asurindo āyāmato, vitthārato ubbedhato ca bhagavato rūpakāyassa paricchedaṃ gahetuṃ na sakkoti, tathā rūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharonto sīhaseyyaṃ kappesi.

Kilesehi ārakattā parisuddhaṭṭhena ariyanti āha 『『ariyaṃ uttamaṃ parisuddha』』nti. Anavajjaṭṭhena kusalaṃ, na sukhavipākaṭṭhena. Katthaci caturāsītipāṇasahassāni, katthaci aparimāṇāpi devamanussā yasmā catuvīsatiyā ṭhānesu asaṅkhyeyyā aparimeyyā devamanussā maggaphalāmataṃ piviṃsu, koṭisatasahassādiparimāṇenapi bahū eva, tasmā anuttarācārasikkhāpanavasena bhagavā bahūnaṃ ācariyo. Teti kāmarāgato aññe bhagavato pahīnakilese. Keḷanāti keḷāyanā dhanāyanā.

Apāpapurekkhāroti apāpe pure karoti, na vā pāpaṃ purato karotītipi apāpapurekkhāroti imamatthaṃ dassetuṃ 『『apāpe navalokuttaradhamme』』tiādi vuttaṃ. Tattha apāpeti pāpapaṭipakkhe, pāparahite ca. Brahmani seṭṭhe buddhe bhagavati bhavā tassa dhammadesanāvasena ariyāya jātiyā jātattā, brahmuno vā bhagavato hitā garukaraṇādinā, yathānusiṭṭhapaṭipattiyā ca, brahmaṃ vā seṭṭhaṃ ariyamaggaṃ jānātīti brahmaññā, ariyasāvakasaṅkhātā pajā, tenāha 『『sāriputtā』』tiādi. Pakatibrāhmaṇajātivasenāpi 『『brahmaññāya pajāyā』』ti padassa attho veditabboti dassetuṃ 『『apicā』』tiādi vuttaṃ.

Tiroraṭṭhā tirojanapadāti ettha rajjaṃ raṭṭhaṃ, rājanti rājāno etenāti, tadekadesabhūtā padesā pana janapado,janā pajjanti ettha sukhajīvikaṃ pāpuṇantīti. Pucchāya vā dosaṃ sallakkhetvāti sambandho. Asamatthatanti attano asamatthataṃ. Bhagavā vissajjeti tesaṃ upanissayasampattiṃ, ñāṇaparipākaṃ, cittācārañca ñatvāti adhippāyo.

『『Ehisvāgatavādī』』ti iminā sukhasambhāsapubbakaṃ piyavāditaṃ dasseti, 『『sakhilo』』ti iminā saṇhavācataṃ, 『『sammodako』』ti iminā paṭisandhārakusalataṃ, 『『abhākuṭiko』』ti iminā sabbattheva vippasannamukhataṃ, 『『uttānamukho』』ti iminā sukhālāpataṃ, 『『pubbabhāsī』』ti iminā dhammānuggahassa okāsakaraṇato hitajjhāsayataṃ bhagavato vibhāveti.

Yattha kirāti kira-saddo arucisūcanattho, tena bhagavatā adhivutthapadese na devatānubhāvena manussānaṃ anupaddavatā, atha kho buddhānubhāvenāti dasseti. Tenāha 『『apicā』』tiādi.

讓我為您直譯這段巴利文： 304. 與如是大威德者一起甚至以較量方式燃燒對我等不適合,何況超勝,此對婆羅門不適宜故顯示說"此於我不適"等。相似即一分相似。因為諸佛功德中完全相似功德于其他任何處不得。其他即與自功德不同功德。此即此義類。牛跡即牛足所立水。 六十萬家即超過六十萬家以家為同義故隨順釋迦大王家系而來。于彼等即于彼等四寶藏。所取所取即所取所取處即以財滿而恢復原狀。即無量即因"此是如此"任何不能確定故即無界限。 于彼即于床。臥獅子臥即如羅喉阿修羅王以長度寬度高度不能取世尊色身界限,如是色以神變行作而臥獅子臥。 因遠離煩惱以清凈義為聖故說"聖即最上清凈"。以無過義為善,非樂果義。于某處八萬四千有情,于某處無量諸天人因於二十四處無數無量諸天人飲道果甘露,以億百千等量亦甚多,故以無上行學習方式世尊為眾多師。彼等即欲貪外世尊已斷煩惱。戲即戲玩財玩。 不惡為前即不惡作前,或不作惡於前亦為不惡為前,為顯示此義故說"于非惡九出世間法"等。其中非惡即惡對治,及離惡。于梵最勝佛世尊有因彼法說方式以聖生而生故,或從梵世尊利益以作重等,及如教修行,或知梵即最勝聖道為梵眾,即聖弟子眾,故說"舍利弗"等。為顯示"于梵眾"句義亦應以本性婆羅門生了知故說"又"等。 從外國從外地方,此中治為國,以此諸王治故,而彼一分處為地方,人於此得樂生故。或觀察問過失即相應。不能即自己不能。世尊解答知彼等近依成就,智成熟,及心行意趣。 以"善來善至語"此顯示以樂談為前親語,以"和善"此顯示柔和語,以"歡喜"此顯示善系屬,以"無皺眉"此顯示一切處明朗面,以"仰面"此顯示樂語,以"先語"此顯示因作法攝受機會故世尊顯示利益意樂。 于彼傳聞即傳聞字表示不樂義,以彼顯示於世尊所住處非以天威力眾人無障礙,而以佛威力。

Anusāsitabboti vineyyajanasamūho gayhatīti nibbattitaṃ ariyasaṅghameva dassetuṃ 『『sayaṃ vā』』tiādi vuttaṃ, anantarassa vidhi paṭisedho vāti katvā. 『『Tādisovā』』ti iminā 『『sayaṃ vā』』tiādinā vuttavikappo eva paccāmaṭṭhoti. 『『Purimapadasseva vā』』ti vikappantaraggahaṇaṃ. Bahūnaṃ titthakarānanti pūraṇādīnaṃ anekesaṃ titthakarānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Kāraṇenāti appicchasantuṭṭhatādisamāropanalakkhaṇena kāraṇena. Āgantukā navakāti abhinavā āgantukā abbhāgatā. Pariyāpuṇāmīti paricchindituṃ jānāmi sakkomi, tenāha 『『jānāmī』』ti. 『『Kappampi ce aññamabhāsamāno』』ti abhūtaparikappanavacanametaṃ tathā bhāsamānassa abhāvato.

1. Alaṃ-saddo arahattopi hoti 『『alameva nibbinditu』』ntiādīsu (saṃ. ni. 1.124) viyāti āha 『『alamevāti yuttamevā』』ti. Puṭena netvā asitabbato paribhuñjitabbato puṭosaṃ vuccati pātheyyaṃ. Puṭaṃsena purisena.

Soṇadaṇḍaparivitakkavaṇṇanā

307.Ubhatopakkhikāti micchādiṭṭhisammādiṭṭhīnaṃ vasena ubhayapakkhikā. Kerāṭikāti saṭhā.

Brāhmaṇapaññattivaṇṇanā

309.Vighātanti cittadukkhaṃ.

311-3.Sujanti homadabbiṃ paggaṇhantesūti juhanatthaṃ gaṇhanakesu, irubbijjesūti attho. Paṭhamo vāti tattha sannipatitesu yajanakiriyāyaṃ sabbapadhāno vā. Dutiyo vāti tadanantaro vā. 『『Suja』』nti karaṇe etaṃ upayogavacananti āha 『『sujāyā』』ti. Aggihuttapamukhatāya yaññassa yaññe diyyamānaṃ sujāmukhena dīyatīti āha 『『sujāya diyyamāna』』nti. Porāṇāti aṭṭhakathācariyā. Visesatoti vijjācaraṇavisesato, na brāhmaṇehi icchitavijjācaraṇamattato. Uttamabrāhmaṇassāti anuttaradakkhiṇeyyatāya ukkaṭṭhabrāhmaṇassa. Brāhmaṇasamayanti brāhmaṇasiddhantaṃ. Mā bhindi mā vināsesi.

316.Samasamoti samoyeva hutvā samo. Hīnopamavasenapi samatā vuccatīti taṃ nivattento 『『ṭhapetvā ekadesasamatta』』ntiādimāha. Kulakoṭiparidīpananti kulaādiparidīpanaṃ athāpisiyāti athāpi tumhākaṃ evaṃ parivitakko siyā. Brāhmaṇabhāvaṃ sādheti vaṇṇo. Mantajātīsupi eseva nayo. Sīlameva sādhessati brāhmaṇabhāvaṃ. Kasmāti ce? Āha 『『tasmiñhissā』』tiādi. Sammohamattaṃ vaṇṇādayoti vaṇṇamantajātiyo hi brāhmaṇabhāvassa aṅganti sammohamattametaṃ asamavekkhitābhimānabhāvato.

Sīlapaññākathāvaṇṇanā

讓我為您直譯這段巴利文： 應被教導即攝應調伏人群,為顯示唯生起聖眾故說"或自"等,作為相鄰的規定或否定。以"如是"此唯回指以"或自"等所說選擇。"或前句"為取另一選擇。眾多外道師即眾多富蘭那等外道師,此為所有格於差別中。以因即以少欲知足等安置相因。來新即新來訪者。我了知即我能限定知,故說"我知"。"若說他一劫"此為非真設想語因無如是說者。 305. 適字亦有值義如"實適厭離"等故說"適即應"。因以袋攜帶而食用故稱袋食為糧食。以袋人。 宋丹荼尋思註釋 307. 兩分即以邪見正見力為兩分。欺詐即狡詐。 婆羅門施設註釋 309. 惱害即心苦。 311-3. 勺即于舉獻祭勺者,即于取獻祭者,為義。或第一即于彼集會獻祭行作中一切最勝。或第二即其次。"勺"此為具格賓格語故說"以勺"。因護火為獻祭首以獻祭勺面所施故說"以勺所施"。古即註釋師。殊勝即以明行殊勝,非婆羅門所欲明行量。最上婆羅門即以無上應供性最勝婆羅門。婆羅門傳統即婆羅門定論。勿破壞勿毀滅。 316. 相等即成為相等。以下劣喻亦說平等故遮除彼說"除一分平等"等。顯示家頂即顯示家始。若亦如是即若亦汝等如是尋思。色成就婆羅門性。于咒生亦此方式。唯戒將成就婆羅門性。為何?說"因於彼"等。色等唯癡量即色咒生為婆羅門性支分唯癡量因不觀察慢性。 戒慧語註釋

317.Kathito brāhmaṇena pañhoti 『『sīlavā ca hotī』』tiādinā dvinnameva aṅgānaṃ vasena yathāpucchito pañho yāthāvato vissajjito etthāti etasmiṃ yathāvissajjite atthe. Tassāti soṇadaṇḍassa. Sīlaparisuddhāti sīlasampattiyā sabbaso suddhā anupakkiliṭṭhā. Kuto dussīle paññā asamāhitattā tassa. Jaḷe eḷamūge kuto sīlanti jaḷe eḷamūge duppaññe kuto sīlaṃ sīlavibhāgassa, sīlaparisodhanūpāyassa ca ajānanato. Pakaṭṭhaṃ ukkaṭṭhaṃ ñāṇaṃ paññāṇanti, pākatikaṃ ñāṇaṃ nivattetuṃ 『『paññāṇa』』nti vuttanti tayidaṃ pakārehi jānanato paññāvāti āha 『『paññāṇanti paññā yevā』』ti.

Sīlenadhotāti samādhipadaṭṭhānena sīlena sakalasaṃkilesamalavisuddhiyā dhotā visuddhā, tenāha 『『kathaṃ panā』』tiādi. Tattha dhovatīti sujjhati. Mahāsaṭṭhivassatthero viyāti saṭṭhivassamahāthero viya. Vedanāpariggahamattampīti ettha vedanāpariggaho nāma yathāuppannaṃ vedanaṃ sabhāvarasato upadhāretvā 『『ayaṃ vedanā phassaṃ paṭicca, so phasso anicco dukkho vipariṇāmadhammo』』ti lakkhaṇattayaṃ āropetvā pavattitavipassanā. Evaṃ vipassantena 『『sukhena sakkā sā vedanā adhivāsetuṃ 『『vedanā eva vediyatī』』ti. Vedanaṃ vikkhambhetvāti yathāuppannaṃ dukkhaṃ vedanaṃ ananuvattitvā vipassanaṃ ārabhitvā vīthiṃ paṭipannāya vipassanāya taṃ vinodetvā. Saṃsumārapatitenāti kumbhīlena viya bhūmiyaṃ urena nipajjanena. Paññāya sīlaṃ dhovitvāti akhaṇḍādibhāvāpādanena sīlaṃ ādimajjhapariyosānesu paññāya suvisodhitaṃ katvā.

318.『『Kasmā āhā』』ti uparidesanāya kāraṇaṃ pucchati. Lajjā nāma 『『sīlassa jātiyā ca guṇadosapakāsanena samaṇena gotamena pucchitapañhaṃ vissajjesī』』ti parisāya paññātatā. Ettakaparamāti ettakaukkaṃsakoṭikā pañca sīlāni, vedattayavibhāvanaṃ paññañca lakkhaṇādito niddhāretvā jānanaṃ natthi, kevalaṃ tattha vacīparamā mayanti dassetīti āha 『『sīlapaññāṇanti vacanameva paramaṃ amhāka』』nti. 『『Ayaṃ pana viseso』』ti idaṃ niyyātanāpekkhaṃ sīlaniddese, tenāha 『『sīlamicceva niyyātita』』nti. Sāmaññaphale pana 『『sāmaññaphala』』 micceva niyyātitaṃ, paññāniddese pana jhānapaññaṃ adhiṭṭhānaṃ katvā vipassanāpaññāvaseneva paññāniyyātanaṃ kataṃ, tenāha 『『paṭhamajjhānādīnī』』ti.

Soṇadaṇḍaupāsakattapaṭivedanākathāvaṇṇanā

321-

讓我為您直譯這段巴利文： 317. 婆羅門所說問題即以"為具戒"等以二支分方式如所問問題如實已解答於此即於此如實已解答義。彼即宋丹荼。戒清凈即以戒成就一切清凈無染。于惡戒何有慧因彼不定。于愚笨啞者何有戒即于愚笨啞者惡慧何有戒因不知戒差別及戒清凈方便。殊勝最勝智為慧,為遮除本性智說"慧"故彼因以種種方式知為慧故說"慧即慧"。 以戒洗即以定立足戒以一切煩惱垢清凈而洗清凈,故說"如何"等。其中洗即凈。如大六十歲長老即如六十歲大長老。唯受攝持量即此中受攝持名觀察如生受以自性味"此受緣觸,彼觸無常苦變易法"安立三相而轉起觀。如是觀者"以樂能忍彼受唯受"。調伏受即不隨如生苦受開始觀入觀道路以觀除遣彼。以鱷魚伏即如鱷魚以胸臥地。以慧洗戒即以成就無缺等於始中終以慧善清凈作。 318. "為何說"問上述開示因。慚即"以顯示戒及生功過沙門瞿曇所問問題而答"于眾中著名。唯如是最勝即如是最勝頂五戒,區分三明及慧以相等分別了知無,唯于彼我等言最勝故說"戒慧即語為我等最勝"。"此差別"此于戒說緣歸依,故說"唯戒已歸依"。于沙門果唯"沙門果"已歸依,于慧說則以禪慧為立足依唯以觀慧方式作慧歸依,故說"初禪等"。 宋丹荼優婆塞證悟語註釋 321-;

2.Nattāti puttaputto. Agāravaṃ nāma natthi, na cāyaṃ bhagavati agāravena 『『ahañceva kho panā』』tiādimāha, atha kho attalābhaparihānibhayena. Ayañhi yathā tathā attano mahājanassa sambhāvanaṃ uppādetvā kohaññena pare vimhāpetvā lābhuppādaṃ nijigisanto vicarati, tasmā tathā avoca, tenāha 『『iminā kirā』』tiādi.

Taṅkhaṇānurūpāyāti yādisī tadā tassa ajjhāsayappavatti, tadanurūpāyāti attho. Tassa tadā tādisassa vivaṭṭasannissitassa ñāṇassa paripākassa abhāvato kevalaṃ abbhudayanissito eva attho dassitoti āha 『『diṭṭhadhammikasamparāyikamatthaṃ sandassetvā』』ti, paccakkhato vibhāvetvāti attho. Kusale dhammeti tebhūmake kusale dhamme, 『『catubhūmake』』tipi vattuṃ vaṭṭatiyeva, tenevāha 『『āyatiṃ nibbānatthāya vāsanābhāgiyā vā』』ti. Tatthāti kusaladhamme yathā samādapite. Nanti brāhmaṇaṃ samuttejetvāti sammadeva uparūpari nisānetvā puññakiriyāya tikkhavisadabhāvaṃ āpādetvā. Taṃ pana atthato tattha ussāhajananaṃ hotīti āha 『『saussāhaṃ katvā』』ti . Evaṃ puññakiriyāya saussāhatā, evarūpaṃ guṇasamaṅgitā ca niyamato diṭṭhadhammikā atthasampādanīti evaṃ saussāhatāya, aññehi ca tasmiṃ vijjamānaguṇehi sampahaṃsetvā sammadeva haṭṭhatuṭṭhabhāvaṃ āpādetvā.

Yadi bhagavā dhammaratanavassaṃ vassi, atha kasmā so visesaṃ nādhigacchatīti āha 『『brāhmaṇo panā』』tiādi. Yadi evaṃ kasmā bhagavā tassa tathā dhammaratanavassaṃ vassīti āha 『『kevalamassā』』tiādi. Na hi bhagavato niratthakā desanā hotīti.

Soṇadaṇḍasuttavaṇṇanāya līnatthappakāsanā.

1. Kūṭadantasuttavaṇṇanā

323.Purimasuttadvayeti ambaṭṭhasoṇadaṇḍasuttadvaye. Vuttanayamevāti yaṃ tattha āgatasadisaṃ idhāgataṃ taṃ atthavaṇṇanato vuttanayameva, tattha vuttanayeneva veditabbanti attho. 『『Taruṇo ambarukkho ambalaṭṭhikā』』ti (dī. ni. aṭṭha. 1.2) brahmajālasuttavaṇṇanāyaṃ vuttanti āha 『『ambalaṭṭhikā brahmajāle vuttasadisāvā』』ti.

Yaññāvāṭaṃ sampādetvā mahāyaññaṃ uddissa saviññāṇakāni, aviññāṇakāni ca yaññūpakaraṇāni upaṭṭhapitānīti vuttaṃ pāḷiyaṃ 『『mahāyañño upakkhaṭo』』ti, taṃ upakkharaṇaṃ tesaṃ tathāsajjananti āha 『『upakkhaṭoti sajjito』』ti. Vacchatarasatānīti yuvabhāvappattāni balavavacchasatāni, te pana vacchā eva honti, na dammā balibaddā cāti āha 『『vacchasatānī』』ti. Eteti usabhādayo urabbhapariyosānā. Anekesanti anekajātikānaṃ. Saṅkhyāvasena anekatā sattasataggahaṇeneva paricchinnā. Migapakkhīnanti mahiṃsarurupasadakuruṅgagokaṇṇamigānañceva morakapiñjaratittirakapotādipakkhīnañca.

1. Yaññasaṅkhātassa puññassa yo saṃkileso, tassa nivāraṇato nisedhanato vidhā vuccanti vippaṭisāravinodanā. Tato eva tā taṃ puññābhisandaṃ avicchinditvā ṭhapentīti 『『ṭhapanā』』ti vuttā. Tāsaṃ pana yaññassa ādimajjhapariyosānavasena tīsu kālesu pavattiyā yañño tiṭṭhapanoti āha 『『tiṭṭhapananti attho』』ti. Parikkharonti abhisaṅkharontīti parikkhārā, parivārāti vuttaṃ. 『『Soḷasaparikkhāranti soḷasaparivāra』』nti.

Mahāvijitarājayaññakathāvaṇṇanā

讓我為您直譯這段巴利文： 2. 孫即子之子。無有不敬,此非以對世尊不敬說"然而我"等,而是因害怕失去自得。此人如何如是生起自己對大眾評價以欺騙使他人驚異而求得利養而行,故如是說,故說"據說以此"等。 隨順彼剎那即如是彼時彼意樂轉起,隨順彼義。因彼時如是解脫依止智成熟無故唯顯示增上依止義故說"顯示現法及來世義",即親自明示義。善法即三地善法,"四地"亦可說,故說"或為未來涅槃及習氣分"。其中即于如是勸導善法。勸勵彼即婆羅門而正令銳利上上磨練作功德銳利明凈。此從義為生起彼精進故說"作有精進"。如是作功德有精進,具備如是功德性必定成就現法義故如是有精進性,及以彼中所存功德令歡喜而正令喜悅。 若世尊降法寶雨,然為何彼不證殊勝故說"然婆羅門"等。若如是為何世尊對彼如是降法寶雨故說"唯彼"等。因世尊說法非無義故。 宋丹荼經註釋顯明隱義。 5. 古吒檀特經註釋 323. 前二經即阿摩晝及宋丹荼二經。如已說即如彼所來相同此所來,彼從義注如已說,即以彼所說方式應知義。"年輕芒果樹為芒果小園"于梵網經註釋中已說故說"芒果小園如梵網中所說"。 準備祭場為大祭而安置有識及無識祭祀用具故巴利說"大祭已準備",彼準備為彼等如是裝飾故說"準備即裝飾"。百幼牛即達青年期力壯牛百,彼等唯牛非調牛役牛故說"百牛"。此等即自牡牛至羊為終。諸多即諸多種。以數量諸多以七百攝取已限定。野獸鳥類即水牛野牛白足鹿羚羊野牛鹿及孔雀共命鳥鷓鴣鴿等鳥類。 328. 祭祀所說功德之染污,因遮止彼故說儀軌為除悔。從彼即安置不斷彼功德流故說"安置"。因彼等於祭祀始中終三時轉起故祭祀有三安置故說"三安置為義"。莊嚴即修飾故莊嚴,說為眷屬。"十六莊嚴即十六眷屬"。 大勝王祭祀語註釋

336.Pubbacaritanti attano purimajātisambhūtaṃ bodhisambhārabhūtaṃ puññacariyaṃ. Tathā hissa anugāminova nidhissa thāvaro nidhi nidassito. Aḍḍhatā nāma vibhavasampannatā, sā taṃ taṃ upādāyupādāya vuccatīti āha 『『yo koci attano santakena vibhavena aḍḍho hotī』』ti . Tathā mahaddhanatāpīti taṃ ukkaṃsagataṃ dassetuṃ 『『mahatā aparimāṇasaṅkhyena dhanena samannāgato』』ti vuttaṃ. Bhuñjitabbato paribhuñjitabbato visesato kāmā bhogo nāmāti āha 『『pañcakāmaguṇavasenā』』ti. Piṇḍapiṇḍavasenāti bhājanālaṅkārādivibhāgaṃ ahutvā kevalaṃ khaṇḍakhaṇḍavasena.

Māsakādīti ādi-saddena thālakādiṃ saṅgaṇhāti. Bhājanādīti ādi-saddena vatthaseyyāvasathādiṃ saṅgaṇhāti. Suvaṇṇarajatamaṇimuttāveḷuriyavajirapavāḷāni 『『sattaratanānī』』ti vadanti. Sālivīhiādi pubbaṇṇaṃ purakkhataṃsassaphalanti katvā. Tabbipariyāyato muggamāsādi aparaṇṇaṃ. Devasikaṃ…pe… vasenāti divase divase paribhuñjitabbadātabbavaḍḍhetabbādividhinā parivattanakadhanadhaññavasena.

Koṭṭhaṃ vuccati dhaññassa āṭhapanaṭṭhānaṃ, koṭṭhabhūtaṃ agāraṃ koṭṭhāgāraṃ tenāha 『『dhaññena…pe… gāro cā』』ti. Evaṃ sāragabbhaṃ 『『koso』』ti, dhaññassa āṭhapanaṭṭhānañca 『『koṭṭhāgāra』』nti dassetvā idāni tato aññathā taṃ dassetuṃ 『『atha vā』』tiādi vuttaṃ. Tattha yathā asino tikkhabhāvaparihārato paricchado 『『koso』』ti vuccati, evaṃ rañño tikkhabhāvapariharaṇattā caturaṅginī senā 『『koso』』ti āha 『『catubbidho koso hatthī assā rathā pattī』』ti. 『『Vatthakoṭṭhāgāraggahaṇeneva sabbassāpi bhaṇḍaṭṭhapanaṭṭhānassa gahitattā tividhaṃ koṭṭhāgāranti vuttaṃ. 『『Idaṃ evaṃ bahu』』ntiādi rājā tamatthaṃ jānantova bhaṇḍāgārikena kathāpetvā parisāya nissaddabhāvāpādanatthañca āha evaṃ me pakatikkhobho na bhavissatīti.

337-

讓我為您直譯這段巴利文： 336. 往昔行為即自前生所生為菩提資糧之福行。如是彼隨從財寶即顯示堅固財寶。富裕名為具財富,彼依此依彼而說故說"任何以自所有財富為富"。如是大財亦即顯示彼最勝故說"具大無量數財"。因受用應受用特別欲為財故說"以五欲功德"。以塊塊即不為器具裝飾等差別唯以片片。 摩沙迦等即以等字攝缽等。器具等即以等字攝衣臥處住所等。金銀摩尼珍珠琉璃金剛珊瑚說為"七寶"。稻米等前谷作為先作秋實果。從相反彼綠豆豆等為后谷。日日...乃至...以即以日日應受用應施應增長等儀軌轉動財谷。 倉說為谷儲藏處,為倉之屋為倉庫故說"以谷...乃至...屋及"。如是顯示精藏為"庫",谷儲藏處為"倉庫"后今顯示異於彼故說"或"等。其中如劍鋒利性保護遮蔽說為"鞘",如是為王鋒利性保護故四支軍說為"庫"故說"四種庫為象馬車步"。因以衣倉庫攝即攝一切物品儲藏處故說三種倉庫。"此如是多"等雖知彼義王令庫官說為令眾默然而說如是我無常動。 337-

8.Brāhmaṇo cintesi janapadassa anupaddavatthañceva yaññassa ca cirānupavattanatthañca, tenāha 『『ayaṃ rājā』』tiādi.

Sattānaṃ hitassa sukhassa ca vidūsanato ahitassa dukkhassa ca āvahanato corā eva kaṇṭakā, tehi corakaṇṭakehi. Yathā gāmavāsīnaṃ ghātā gāmaghātā, evaṃ panthikānaṃ duhanā vibādhanā panthaduhanā. Adhammakārīti dhammato apetassa ayuttassa karaṇasīlo, attano vijite janapadādīnaṃ tato anatthato tāyanena khattiyo yo khattadhammo, tassa vā akaraṇasīloti attho. Dassavo eva khīlasadisattā dassukhīlaṃ. Yathā hi khette khīlaṃ kasanādīnaṃ sukhappavattiṃ , mūlasantānena sassassa buddhiñca vibandhati, evaṃ dassavo rajje rājāṇāya sukhappavattiṃ, mūlaviruḷhiyā janapadānaṃ paribuddhiñca vibandhanti. Tena vuttaṃ 『『dassavo eva khīlasadisattā dassukhīla』』nti. Vadha-saddo hiṃsanatthopi hotīti vuttaṃ 『『māraṇena vā koṭṭanena vā』』ti. Addubandhanādināti ādi-saddena rajjubandhanasaṅkhalikabandhanādiṃ saṅgaṇhāti. Jāniyāti dhanajāniyā, tenāha 『『sataṃ gaṇhathā』』tiādi. Pañcasikhamuṇḍakaraṇanti kākapakkhakaraṇaṃ. Gomayasiñcananti sīse chakaṇodakāvasecanaṃ. Kudaṇḍakabandhananti gaddulabandhanaṃ. Evamādīnīti ādi-saddena khuramuṇḍaṃ karitvā bhasmapuṭapothanādiṃ saṅgaṇhāti. Ūhanissāmīti uddharissāmi, apanessāmīti attho. Ussahantīti pubbe tattha kataparicayatāya ussāhaṃ kātuṃ sakkonti. Anuppadetūti anu anu padetu, tenāha 『『dinne appahonte』』tiādi. Sakkhikaraṇapaṇṇāropanāni vaḍḍhiyā saha vā vinā vā puna gahetukāmassa, idha pana taṃ natthīti āha 『『sakkhiṃ akatvā』』tiādi, tenāha 『『mūlacchejjavasenā』』ti. Pakārato bhaṇḍāni ābharati sambharati paricayati etenāti pābhataṃ, bhaṇḍamūlaṃ.

Divase divase dātabbabhattaṃ devasikabhattaṃ. 『『Anumāsaṃ, anuposatha』』ntiādinā dātabbaṃ vetanaṃ māsikādiparibbayaṃ. Tassa tassa kulānurūpena kammānurūpena sūrabhāvānurūpenāti paccekaṃ anurūpa-saddo yojetabbo. Senāpaccādi ṭhānantaraṃ. Sakakammapasutattā , anupaddavattā ca dhanadhaññānaṃ rāsiko rāsikārabhūto. Khemena ṭhitāti anupaddavena pavattā, tenāha 『『abhayā』』ti, kutocipi bhayarahitāti attho.

Catuparikkhāravaṇṇanā

讓我為您直譯這段巴利文： 8. 婆羅門思考為國土無障礙及祭祀長期轉起,故說"此王"等。 因破壞眾生利益樂及引來不利苦故盜賊為刺,以彼等盜賊刺。如村民殺為村殺,如是路人掠奪傷害為路掠。作非法即離法不正為作習性,或不作以自征服國土等由彼無利保護為剎帝利之剎帝利法義。盜賊因如樁故為盜賊樁。如於田樁障礙耕作等安樂轉起,及以根相續穀物增長,如是盜賊於國中障礙王令安樂轉起,及以根增長國土增長。故說"盜賊因如樁故為盜賊樁"。害字亦有傷害義故說"以殺或打"。以木樁綁等即以等字攝繩綁鎖鏈綁等。損失即財損失,故說"取百"等。五發髻剃即作烏翼。牛糞澆即淋頭糞水。小繩綁即項帶綁。如是等即以等字攝剃光頭塵袋打等。我將拔即我將移去,為除去義。精進即因前于彼作習故能作精進。隨授即再再給與,故說"所施不足"等。作證立文與息或無息為欲再取,此中無彼故說"不作證"等,故說"以斷根方式"。以種種方式運來集來積聚財物故為資,為財本。 日日應施食為日食。以"隨月隨布薩"等應施資為月等養。隨彼彼家相應工作相應勇猛相應即各各相應字應結合。統軍等職位。因專注自業,無障礙故財谷為聚為作聚。安住安穩即以無障礙轉起,故說"無怖",即從任何無怖義。 四莊嚴註釋

1. Tasmiṃ tasmiṃ kicce anuyanti anuvattantīti anuyantā, anuyantā eva ānuyantā yathā 『『anubhāvo eva ānubhāvo』』ti. Assāti rañño. Teti ānuyantakhattiyādayo. Attamanā na bhavissanti 『『amhe ettha bahi karotī』』ti. Nibandhavipulāgamo gāmo nigamo, vivaḍḍhitamahāāyo mahāgāmoti attho. Janapada-saddo heṭṭhā vuttattho eva. Channaṃ pakatīnaṃ vasena rañño hitasukhābhibuddhi, tadekadesā ca ānuyantādayoti vuttaṃ 『『yaṃ tumhākaṃ anujānanaṃ mama bhaveyya dīgharattaṃ hitāya sukhāyā』』ti.

Amā saha bhavanti kiccesūti amaccā, rajjakiccavosāsanakā. Te pana rañño piyā, sahapavattanakā ca hontīti āha 『『piyasahāyakā』』ti. Rañño parisati bhavāti pārisajjā, te pana keti āha 『『sesā āṇattikarā』』ti, yathāvuttaānuyantakhattiyādī hi avasesā rañño āṇākarāti attho. Satipi deyyadhamme ānubhāvasampattiyā, parivārasampattiyā ca abhāve tādisaṃ dātuṃ na sakkā, vuḍḍhakāle ca tādisānampi rājūnaṃ tadubhayaṃ hāyatevāti āha 『『mahallakakāle…pe… na sakkā』』ti. Anumatiyāti anujānanena, pakkhāti sapakkhā yaññassa aṅgabhūtā. Parikkharontīti parikkhārā, sambhārā. Ime tassa yaññassa aṅgabhūtā parivārā viya hontīti āha 『『parivārā bhavantī』』ti.

Aṭṭhaparikkhāravaṇṇanā

讓我為您直譯這段巴利文： 339. 于彼彼事隨行隨轉故為隨從,唯隨從即隨從如"威力即威力"。彼即王。彼等即隨從剎帝利等。不喜意"彼於此將我等作外"。結合廣聚落為城,增長大收入大村義。地方字如前所說義。以六本性力王利益樂增長,彼一分為隨從等故說"汝等許可於我當爲長夜利益樂"。 共有于諸事故為大臣,管理國事者。彼等為王所愛,共轉起者故說"愛友"。于王眾中有為近臣,彼等為何說"余令從者",即除已說隨從剎帝利等其餘為王令從義。雖有應施法因威力成就,眷屬成就二無故不能如是施,老年時如是諸王彼二亦減故說"老年時...乃至...不能"。以允許即以許可,支即同支為祭支分。莊嚴即莊嚴,資具。此等為彼祭之支分如眷屬故說"為眷屬"。 八莊嚴註釋

340.Yasasāti ānubhāvena, tenāha 『『āṇāṭhapanasamatthatāyā』』ti. Saddahatīti 『『dātā dānassa phalaṃ paccanubhotī』』ti pattiyāyati. Dāne sūroti dānasūro deyyadhamme īsakampi saṅgaṃ akatvā muttacāgo. Svāyamattho kammassakataññāṇassa tikkhavisadabhāvena veditabbo, tenāha 『『na saddhāmattakenevā』』tiādi. Yassa hi kammassakatā paccakkhato viya upaṭṭhāti, so evaṃ vutto. Yaṃ dānaṃ detīti yaṃ deyyadhammaṃ parassa deti. Tassa pati hutvāti tabbisayaṃ lobhaṃ suṭṭhu abhibhavanto tassa adhipati hutvā deti anadhibhavanīyattā. 『『Na dāso, na sahāyo』』ti vatvā tadubhayaṃ anvayato, byatirekato ca dassetuṃ 『『yo hī』』tiādi vuttaṃ. Dāso hutvā deti taṇhāya dānassa dāsabyataṃ upagatattā. Sahāyo hutvā deti tassa piyabhāvānissajjanato. Sāmī hutvā deti tattha taṇhādāsabyato attānaṃ mocetvā abhibhuyya pavattanato. Sāmiparibhogasadisā hetassāyaṃ pavattatīti.

Samitapāpāsamaṇā, bāhitapāpā brāhmaṇā ukkaṭṭhaniddesena, pabbajjāmattasamaṇā jātimattabrāhmaṇā pana kapaṇādiggahaṇenevettha gahitāti adhippāyo. Duggatāti dukkarajīvikaṃ upagatā kasiravuttikā, tenāha 『『daliddamanussā』』ti. Addhikāti addhānamaggagāmino. Vaṇibbakāti dāyakānaṃ guṇakittanavasena, kammaphalakittanamukhena ca yācanakā seyyathāpi naggacariyādayo, tenāha 『『iṭṭhaṃ dinna』』ntiādi. 『『Pasatamatta』』nti vīhitaṇḍulādivasena vuttaṃ, 『『sarāvamatta』』nti yāgubhattādivasena. Opānaṃ vuccati ogāhetvā pātabbato naditaḷākādīnaṃ sabbasādhāraṇatitthaṃ opānaṃ viya bhūtoti opānabhūto, tenāha 『『udapānabhūto』』tiādi. Sutameva sutajātanti jāta-saddassa anatthantaravācakatamāha yathā 『『kosajāta』』nti.

Atītādiatthacintanasamatthatā nāmassa rañño anumānavasena, itikattabbatāvasena ca veditabbā , na buddhānaṃ viya tattha paccakkhadassitāyāti dassetuṃ 『『atīte』』tiādi vuttaṃ. Aḍḍhatādayo tāva yaññassa parikkhārā hontu tehi vinā tassa asijjhanato, sujātatā surūpatā pana kathanti āha 『『etehi kirā』』tiādi. Ettha ca keci 『『yathā aḍḍhatādayo yaññassa ekaṃsato aṅgāni, na evamabhijātatā, abhirūpatā cāti dassetuṃ kirasaddaggahaṇa』』nti vadanti 『『ayaṃ dujjāto』』tiādi vacanassa anekantikataṃ maññamānā, tayidaṃ asāraṃ, sabbasādhāraṇavasena hesa yaññārambho tattha siyā kesañci tathāparivitakkoti tassāpi avakāsābhāvādassanatthaṃ tathā vuttattā. Kira-saddo pana tadā brāhmaṇena cintitākārasūcanattho daṭṭhabbo. Evamādīnīti ādi-saddena 『『ayaṃ virūpo daliddo appesakkho assaddho appassuto anatthaññū na medhāvī』』ti etesaṃ saṅgaho daṭṭhabbo.

Catuparikkhārādivaṇṇanā

341.『『Sujaṃ paggaṇhantāna』』nti purohitassa sayameva kaṭacchuggahaṇajotanena evaṃ sahatthā, sakkaccañca dāne yuttatā icchitabbāti dasseti . Evaṃ dujjātassāti etthāpi heṭṭhā vuttanayeneva attho veditabbo.

讓我為您直譯這段巴利文： 340. 以威勢即以威力,故說"以立令能力"。信即"施者受施果"而信仰。施勇即施勇於應施法不作少許執著而舍。此義應以業自性智銳利明凈知,故說"非唯以信"等。若業自性如現前而住,彼如是說。彼施者即彼應施法施與他。作彼主即善勝伏彼境貪而作彼主而施因不可勝伏。說"非奴非友"后以隨順相反顯示彼二故說"若"等。作奴而施因渴愛至施奴性。作友而施因不捨彼愛性。作主而施因解脫彼渴愛奴性勝伏而轉起。因此如主受用而轉起。 止惡沙門,除惡婆羅門以最勝說,唯出家沙門唯生婆羅門則以貧窮等攝取此中已攝取義。困難即至難生活艱苦活命,故說"貧窮人"。行路即行長路者。乞者即以稱讚施者功德,以業果稱讚方式乞求如裸行等,故說"施可意"等。"一握量"就穀粒等說,"一碗量"就粥飯等說。飲處說為因入而飲故河池等一切共通渡口如飲處而有故飲處有,故說"如井"等。聞即聞生即言生字不說他義如"藏生"。 過去等義思維能力名此王以推理,以如是應作而應知,非如諸佛于彼現見性故說"過去"等。先富裕等為祭莊嚴因無彼不成就,然善生端正如何故說"據說以此等"。此中有人說"如富裕等定為祭支分,不如是善生端正故取據說字"說以考慮"此生惡"等語不定,此不善,以一切共通此祭開始彼處或有如是尋思故為顯示彼亦無機會故如是說。然據說字應視為顯示彼時婆羅門所思樣式。如是等即以等字應視為攝"此醜貧少勢力無信少聞不知義無慧"等。 四莊嚴等註釋 341. "舉勺者"以顯示祭司自取勺故如是應以自手恭敬于施而合宜。如是生惡於此亦應以如下說方式知義。

342.Tiṇṇaṃ ṭhānānanti dānassa ādimajjhapariyosānabhūtāsu tīsu bhūmīsu, avatthāsūti attho. Calantīti kampanti purimākārena na tiṭṭhanti. Karaṇattheti tatiyāvibhattiatthe. Kattari hetaṃ sāmivacanaṃ karaṇīyasaddāpekkhāya. 『『Paccānutāpo na kattabbo』』ti vatvā tassa akaraṇūpāyaṃ dassetuṃ 『『pubbacetanā pana acalā patiṭṭhapetabbā』』ti vuttaṃ. Tattha acalāti daḷhā kenaci asaṃhīrā. Patiṭṭhapetabbāti supatiṭṭhitā kātabbā. Evaṃ karaṇena hi yathā taṃ dānaṃ sampati yathādhippāyaṃ nippajjati, evaṃ āyatimpi vipulaphalatāyāti āha 『『evañhi dānaṃ mahapphalaṃ hotīti dassetī』』ti, vippaṭisārena anupakkiliṭṭhabhāvato. Muñcacetanāti pariccāgacetanā. Tassā niccalabhāvo nāma muttacāgatā pubbābhisaṅkhāravasena uḷārabhāvo, samanussaraṇacetanāya pana niccalabhāvo 『『aho mayā dānaṃ dinnaṃ sādhu suṭṭhū』』ti tassa sakkaccaṃ paccavekkhaṇāvasena veditabbo. Tathā akarontassāti muñcacetanaṃ, tattha paccāsamanussaraṇacetanañca vuttanayena niccalaṃ akarontassa vippaṭisāraṃ uppādentassa. Khettavisese pariccāgassa katattā laddhesupi uḷāresubhogesu cittaṃ nāpi namati. Yathā kathanti āha 『『mahāroruvaṃ upapannassa seṭṭhigahapatino viyā』』ti.

So kira tagarasikhiṃ paccekabuddhaṃ attano gehadvāre piṇḍāya ṭhitaṃ disvā 『『imassa samaṇassa piṇḍapātaṃ dehī』』ti bhariyaṃ āṇāpetvā rājupaṭṭhānatthaṃ pakkāmi. Seṭṭhibhariyā sappaññajātikā, sā cintesi 『『mayā ettakena kālena 『imassa dethā』ti vacanamattaṃ pissa na sutapubbaṃ, ayañca maññe ahosi paccekasambuddho, yathā tathā adatvā paṇītaṃ piṇḍapātaṃ dassāmī』』ti upagantvā paccekasambuddhaṃ pañcapatiṭṭhitena vanditvā pattaṃ ādāya antonivesane paññattāsane nisīdāpetvā parisuddhehi sālitaṇḍulehi bhattaṃ sampādetvā tadanurūpaṃ khādanīyaṃ, byañjanaṃ, sūpeyyañca abhisaṅkharitvā bahi gandhehi alaṅkaritvā paccekasambuddhassa hatthesu patiṭṭhapetvā vandi. Paccekabuddho 『『aññesampi paccekabuddhānaṃ saṅgahaṃ karissāmī』』ti aparibhuñjitvāva anumodanaṃ katvā pakkāmi. Sopi kho seṭṭhi rājupaṭṭhānaṃ katvā āgacchanto paccekabuddhaṃ disvā ahaṃ 『『tumhākaṃ piṇḍapātaṃ dethā』』ti vatvā pakkanto, api vo laddho piṇḍapātoti. Āma seṭṭhi laddhoti. 『『Passāmā』』ti gīvaṃ ukkhipitvā olokesi. Athassa piṇḍapātagandho uṭṭhahitvā nāsapuṭaṃ pūresi. So 『『mahā vata me dhanabyayo jāto』』ti cittaṃ sandhāretuṃ asakkonto pacchā vippaṭisārī ahosi. Vippaṭisārassa pana uppannākāro 『『varameta』』ntiādinā (saṃ. ni. 1.131) pāḷiyaṃ āgatoyeva. Bhātu panāyaṃ ekaṃ puttakaṃ sāpateyyakāraṇā jīvitā voropesi, tena mahāroruvaṃ upapanno. Piṇḍapātadānena panesa sattakkhattuṃ suggatiṃ saggaṃ lokaṃ upapanno, sattakkhattumeva ca seṭṭhikule nibbatto, na cāssa uḷāresu bhogesu cittaṃ nami, tena vuttaṃ 『『nāpi uḷāresu bhogesu cittaṃ namatī』』ti.

讓我為您直譯這段巴利文： 342. 三處即施之初中后為三地,為三階段義。動即震不以前相住。于作即第三詞格義。此于作者為主格語因期待應作字。說"不應作追悔"后為顯示彼不作方便故說"然前思應立不動"。此中不動即堅固不為任何所動。應立即應作善立。以如是作故如彼施現在如意成就,如是未來亦大果故說"如是顯示施為大果",因無追悔污染。舍思即捨棄思。彼不動名為舍施以前加行力廣大,然隨念思不動應以"嗚我施施善好"如是以恭敬省察方式知。如是不作者即不如說方式作舍思及彼隨後隨念思者生追悔。因於勝田舍故雖得廣大受用心亦不傾。如何說"如生大號叫地獄長者居士"。 據說彼見多伽羅尸棘辟支佛立於自家門乞食,告妻"與此沙門缽食"后往侍王。長者妻生具慧,彼思"我如此長時亦不曾聞彼唯說'與此',此想是辟支正覺,不隨便與應施勝缽食"近辟支佛以五體禮后取缽于內宅設座請坐,以清凈米飯作飯以相應硬食,調味,湯作加行以外香莊嚴立於辟支佛手中而禮。辟支佛"我將攝其他辟支佛"故不受用作隨喜而去。彼長者作王侍後來見辟支佛"我說'與汝等缽食'後去,汝等得缽食耶"。是長者得。"我看"舉頸觀看。時彼缽食香起滿鼻孔。彼"生我大財損"不能持心後生追悔。然生追悔相以"寧彼"等於聖典已來。然彼因財殺兄一子,以彼生大號叫地獄。然以施缽食彼七次生善趣天界,七次生於長者家,于廣大受用心亦不傾,故說"于廣大受用心亦不傾"。

1. Ākaroti attano anurūpatāya samariyādaṃ saparicchedaṃ phalaṃ nibbattetīti ākāro, kāraṇanti āha 『『dasahi ākārehīti dasahi kāraṇehī』』ti. Paṭiggāhakato vāti balavataro hutvā uppajjamāno paṭiggāhakatova uppajjati, itaro pana deyyadhammato, parivārajanatopi uppajjeyyeva. Uppajjituṃ yuttanti uppajjanārahaṃ. Tesaṃyeva pāṇātipātīnaṃ. Yajanaṃ nāmettha dānaṃ adhippetaṃ, na aggijuhananti āha 『『yajataṃ bhavanti detu bhava』』nti. Vissajjatūti muttacāgavasena vissajjatu. Abbhantaranti ajjhattaṃ, sakasantāneti attho.

2. Heṭṭhā soḷasa parikkhārā vuttā yaññassa te vatthuṃ katvā, idha pana sandassanādivasena anumodanāya āraddhattā vuttaṃ 『『soḷasahi ākārehī』』ti. Dassetvā attano desanānubhāvena paccakkhato viya phalaṃ dassetvā, anekavāraṃ pana kathanato ca āmeḍitavacanaṃ. Tamatthanti yathāvuttaṃ dānaphalavasena kammaphalasambandhaṃ. Samādapetvāti sutamattameva akatvā yathā rājā tamatthaṃ sammadeva ādiyati citte karonto suggahitaṃ katvā gaṇhāti, tathā sakkaccaṃ ādāpetvā. Āmeḍitakāraṇaṃ heṭṭhā vuttameva.

『『Vippaṭisāravinodanenā』』ti idaṃ nidassanamattaṃ lobhadosamohaissāmacchariyamānādayopi hi dānacittassa upakkilesā, tesaṃ vinodanenapi taṃ samuttejitaṃ nāma hoti tikkhavisadabhāvappattito. Āsannatarabhāvato vā vippaṭisārassa tabbinodanameva gahitaṃ, pavattitepi hi dāne tassa sambhavato. Yāthāvato vijjamānehi guṇehi tuṭṭhapahaṭṭhabhāvāpādanaṃ sampahaṃsananti āha 『『sundaraṃ te…pe… thutiṃ katvā kathesī』』ti. Dhammatoti saccato. Saccañhi dhammato anapetattā dhammaṃ, upasamacariyābhāvato samaṃ, yuttabhāvena kāraṇanti ca vuccatīti.

1. Tasmiṃ yaññe rukkhatiṇacchedopi nāma nāhosi, kuto pāṇavadhoti pāṇavadhābhāvasseva daḷhīkaraṇatthaṃ sabbaso viparītagāhāvidūsitañcassa dassetuṃ pāḷiyaṃ 『『neva gāvo haññiṃsū』』ti ādiṃ vatvāpi 『『na rukkhā chijjiṃsū』』tiādi vuttaṃ, tenāha 『『kiṃ pana gāvo』』tiādi. Barihisatthāyāti paricchedanatthāya. Vanamālāsaṅkhepenāti vanapupphehi ganthitamālāniyāmena. Bhūmiyaṃ vā pattharantīti vedibhūmiṃ parikkhipantā tattha pantharanti. Antogehadāsādayoti antojātadhanakkītakaramarānītasayaṃdāsā. Pubbamevāti bhatikaraṇato pageva. Gahetvā karontīti divase divase gahetvā karonti. Tajjitāti gajjitā. Piyasamudācārenevāti iṭṭhavacaneneva. Phāṇitena cevāti ettha ca-saddo avuttasamuccayattho, tena paṇītapaṇītānaṃ nānappakārānaṃ khādanīyabhojanīyādīnañceva vatthamālāgandhavilepanayānaseyyādīnañca saṅgaho daṭṭhabbo, tenāha 『『paṇītehi sappitelādisammissehevā』』tiādi.

2. Saṃ nāma dhanaṃ, tassa patīti sapati, dhanavā. Diṭṭhadhammikasamparāyikahitāvahattā tassa hitanti sāpateyyaṃ, tadeva dhanaṃ. Tenāha 『『pahūtaṃ sāpateyyaṃ ādāyāti bahuṃ dhanaṃ gahetvā』』ti. Gāmabhāgenāti saṅkittanavasena gāme vā gahetabbabhāgena.

347.『『Yāguṃ pivitvā』』ti yāgusīsena pātarāsabhojanamāha. Puratthimena yaññavāṭassāti rañño dānasālāya nātidūre puratthimadisābhāgeti attho, yato tattha pātarāsaṃ bhuñjitvā akilantarūpāyeva sāyanhe sālaṃ pāpuṇanti 『『dakkhiṇena yaññavāṭassā』』ti ādīsupi eseva nayo.

348.Parihārenāti bhagavantaṃ garuṃ katvā agāravaparihārena.

Niccadānaanukulayaññavaṇṇanā

讓我為您直譯這段巴利文： 343. 以自相應而生有邊界有限量果故為相,為因故說"以十相即以十因"。或從受者即生為更強從受者生,其他則從應施物,從眷屬眾亦當生。應生即應可生。彼等即諸殺生者。此中祭名意為施,非火祭故說"祭為施與"。舍即以舍施方式舍。內即內在,于自相續義。 344. 下說十六莊嚴為祭基,此中因開始以顯示等隨喜故說"以十六相"。顯示即以自說威力如現前顯示果,因多次說故重複語。彼義即如說以施果業果關係。勸導即不作唯聞如王正取彼義作於心善所取而取,如是以恭敬使取。重複因如下已說。 "以除追悔"此唯示例因貪瞋癡嫉慳慢等亦為施心染污,以除彼等亦名策勵因得銳利明凈性。或因更近故唯取除彼追悔,因施已轉起亦有彼故。如實以存在功德令喜悅為歡喜故說"善汝...乃至...作贊說"。如法即如實。因實不離法故為法,因寂靜行為等故為平等,由合宜為因亦說。 345. 彼祭連割伐草木亦無,何況殺生故為強調無殺生而全無顛倒執持染污于聖典說"無殺牛"等后說"無割樹"等,故說"何況牛"等。為草敷即為遮蔽。以林鬘略即以林花結鬘方式。于地鋪即繞祭壇處鋪。內宅奴等即內生財買作婢帶來自願奴。先前即在傭作前。取作即日日取作。恐嚇即怒聲。唯以愛語即唯以可意語。及以糖蜜即此及字為未說攝義,以彼應視為攝諸勝上種種硬食軟食等及衣鬘香涂車乘臥具等,故說"以勝酥油等混合"等。 346. 財名錢,彼主為財主,有財。因引現法及來世利益故彼利為財產,即彼財。故說"取諸多財產即取多財"。以村分即以稱揚方式或於村應取分。 347. "飲粥"以粥為頭說早食。祭場東即王施堂不遠東方分義,因此于彼食早飯不疲倦狀即晚時到達堂。"祭場南"等於此亦此方式。 348. 以避免即以對世尊作重而避免不敬。 常施隨順祭註釋;

349.Uṭṭhāya samuṭṭhāyāti dāne uṭṭhānavīriyaṃ sakkaccaṃ katvā. Appasambhārataroti ativiya parittasambhāro. Samārabhīyati yañño etehīti samārambhā, sambhārasambharaṇavasena pavattasattapīḷā. Appaṭṭhataroti pana ativiya appakiccoti attho. Vipākasaññitaṃ atisayena mahantaṃ sadisaphalaṃ etassāti mahapphalataro. Udayasaññitaṃ atisayena mahantaṃ nissandādiphalaṃ etassāti mahānisaṃsataro. Dhuvadānānīti dhuvāni thirāni acchinnāni katvā dātabbadānāni. Anukulayaññānīti anukulaṃ kulānukkamaṃ upādāya dātabbadānāni, tenāha 『『amhāka』』ntiādi. Nibaddhadānānīti nibandhetvā niyametvā paveṇīvasena pavattitadānāni.

Hatthidantena pavattitā dantamayasalākā, yattha dāyakānaṃ nāmaṃ aṅkanti. Raññoti setavāhanarañño.

Ādīnīti ādi-saddena 『『seno viya maṃsapesiṃ kasmā okkhanditvā gaṇhāsī』』ti evamādīnaṃ saṅgaho. Pubbacetanāmuñcacetanāaparacetanāsampattiyā dāyakassa vasena tīṇi aṅgāni, vītarāgatāvītadosatāvītamohatāpaṭipattiyā dakkhiṇeyyassa vasena tīṇīti evaṃ chaḷaṅgasamannāgatāya dakkhiṇāya. Aparāparaṃ uppajjanakacetanāvasena mahānadī viya, mahogho viya ca ito cito ca abhisanditvā okkhanditvā pavattiyā puññameva puññābhisando.

350.Kiccapariyosānaṃ natthi divase divase dāyakassa byāpārāpajjanato, tenāha 『『ekenā』』tiādi. Kiccapariyosānaṃ atthi yathāraddhassa āvāsassa katipayenāpi kālena parisamāpetabbato, tenāha 『『paṇṇasāla』』ntiādi. Suttantapariyāyenāti suttantapāḷinayena. (Ma. ni. 1.12, 13; a. ni. 2.58) nava ānisaṃsāti sītapaṭighātādayo paṭisallānārāmapariyosānā nava udayā. Appamattatāya cete vuttā.

Yasmā āvāsaṃ dentena nāma sabbampi paccayajātaṃ dinnameva hoti. Dve tayo gāme piṇḍāya caritvā kiñci aladdhā āgatassapi chāyūdakasampannaṃ ārāmaṃ pavisitvā nhāyitvā patissaye muhuttaṃ nipajjitvā vuṭṭhāya nisinnassa kāye balaṃ āharitvā pakkhittaṃ viya hoti . Bahi vicarantassa ca kāye vaṇṇadhātu vātātapehi kilamati, patissayaṃ pavisitvā dvāraṃ pidhāya muhuttaṃ nipannassa visabhāgasantati vūpasammati, sabhāgasantati patiṭṭhāti, vaṇṇadhātu āharitvā pakkhittā viya hoti. Bahi vicarantassa ca pāde kaṇṭako vijjhati, khāṇu paharati, sarīsapādiparissayā ceva corabhayañca uppajjati, patissayaṃ pavisitvā dvāraṃ pidhāya nipannassa sabbe te parissayā na honti, sajjhāyantassa dhammapītisukhaṃ, kammaṭṭhānaṃ manasi karontassa upasamasukhañca uppajjati bahiddhā vikkhepābhāvato. Bahi vicarantassa ca kāye sedā muccanti, akkhīni phandanti, senāsanaṃ pavisanakkhaṇe mañcapīṭhādīni na paññāyanti, muhuttaṃ nisinnassa pana akkhīnaṃ pasādo āharitvā pakkhitto viya hoti, dvāravātapānamañcapīṭhādīni paññāyanti. Etasmiñca āvāse vasantaṃ disvā manussā catūhi paccayehi sakkaccaṃ upaṭṭhahanti. Tena vuttaṃ 『『āvāsaṃ dentena nāma sabbampi paccayajātaṃ dinnameva hotī』』ti, tasmā ete yathāvuttā sabbepi ānisaṃsā veditabbā. Tena vuttaṃ 『『appamattatāya cete vuttā』』ti.

Sītanti ajjhattaṃ dhātukkhobhavasena vā bahiddhā utuvipariṇāmavasena vā uppajjanakasītaṃ. Uṇhanti aggisantāpaṃ, tassa vanaḍāhādīsu (vanadāhādīsu vā sārattha. ṭī. cūḷavagga

讓我為您直譯這段巴利文： 349. 起立奮起即于施作恭敬精進。更少資具即極其少資具。以此開始祭為開始,以集資具方式轉起傷害眾生。更少所作即極少事義。有極大所謂果報為果故更大果。有極大所謂出生為等流等果故更大功德。常施即應施堅固不斷施。隨家祭即隨家隨傳統應施施,故說"我等"等。定施即結定限定以傳統方式轉起施。 象牙所作象牙籤,于彼施者姓名刻印。王即白車王。 等即以等字攝"如鷹何故撕取肉塊"等。前思舍思后思成就以施者方三支,離貪離瞋離癡行以應供方三支如是具備六支之供養。以後後生思方式如大河,如大流從此從此溢流撕流轉起之福即福流。 350. 事無終盡因日日施者有操作,故說"一"等。事有終盡因如所始精舍應以若干時完成,故說"葉屋"等。以經方式即以經文方式。九功德即從避寒等至樂遠離九收穫。此等以少量說。 因施住處名為一切資具已施。於二三村乞食不得來者入有蔭水園林洗浴于住處暫臥起坐于身如運置力。外行者身色界為風熱疲,入住處閉門暫臥異性相續止息,同性相續住立,如運置色界。外行者足刺刺,木樁打,有爬行等障礙及盜賊怖,入住處閉門臥一切彼等障礙無,誦讀者生法喜樂,作意業處者生寂靜樂因無外散亂。外行者身出汗,眼動,入住處剎那床座等不見,但暫坐如運置眼清凈,見門窗床座等。見住此住處人們以四資具恭敬侍候。故說"施住處名為一切資具已施",故此等如說一切功德應知。故說"此等以少量說"。 冷即以內界動亂方式或外時節變異方式所生冷。熱即火熱,于彼林火等;

3.295) sambhavo veditabbo. Paṭihantīti paṭibāhati, yathā tadubhayavasena kāyacittānaṃ bādhanaṃ na hoti, evaṃ karoti. Sītuṇhabbhāhate hi sarīre vikkhittacitto bhikkhu yoniso padahituṃ na sakkoti. Vāḷamigānīti sīhabyagghādicaṇḍamige. Guttasenāsanañhi āraññakampi pavisitvā dvāraṃ pidhāya nisinnassa te parissayā na hontīti. Sarīsapeti ye keci sarante gacchante dīghajātike sappādike. Makaseti nidassanamattametaṃ, ḍaṃsādīnampi etesveva (etaneva sārattha. ṭī. cūḷavagga 3.295) saṅgaho daṭṭhabbo. Sisireti sisirakālavasena, sattāhavaddalikādivasena ca uppanne sisirasamphasse. Vuṭṭhiyoti yadā tadā uppannā vassavuṭṭhiyo paṭihanatīti yojanā.

Vātātapo ghoroti rukkhagacchādīnaṃ ummūlabhañjanādivasena pavattiyā ghoro sarajaarajādibhedo vāto ceva gimhapariḷāhasamayesu uppattiyā ghoro sūriyātapo ca. Paṭihaññatīti paṭibāhīyati. Leṇatthanti nānārammaṇato cittaṃ nivattetvā paṭisallānārāmatthaṃ. Sukhatthanti vuttaparissayābhāvena phāsuvihāratthaṃ. Jhāyitunti aṭṭhatiṃsāya ārammaṇesu yattha katthaci cittaṃ upanibandhitvā upanijjhāyituṃ. Vipassitunti aniccādito saṅkhāre sammasituṃ.

Vihāreti patissaye. Kārayeti kārāpeyya. Rammeti manorame nivāsasukhe. Vāsayettha bahussuteti kāretvā pana ettha vihāresu bahussute sīlavante kalyāṇadhamme nivāseyya, te nivāsento pana tesaṃ bahussutānaṃ yathā paccayehi kilamatho na hoti, evaṃ annañca pānañca vatthasenāsanāni ca dadeyya ujubhūtesu ajjhāsayasampannesu kammakammaphalānaṃ, ratanattayaguṇānañca saddahanena vippasannena cetasā.

Idāni gahaṭṭhapabbajitānaṃ aññamaññūpakāritaṃ dassetuṃ 『『te tassā』』ti gāthamāha. Tattha teti bahussutā. Tassāti upāsakassa. Dhammaṃ desentīti sakalavaṭṭadukkhapanūdanaṃ saddhammaṃ desenti. Yaṃ so dhammaṃ idhaññāyāti so upāsako yaṃ saddhammaṃ imasmiṃ sāsane sammāpaṭipajjanena jānitvā aggamaggādhigamena anāsavo hutvā parinibbāti ekādasaggivūpasamena sīti bhavati.

Sītapaṭighātādayo vipassanāvasānā terasa, annādilābho, dhammassavanaṃ, dhammāvabodho, parinibbānanti evaṃ sattarasa.

351.Attano santakāti attaniyā. Duppariccajanaṃ lobhaṃ niggaṇhituṃ asakkontassa. Saṅghassa vā gaṇassa vā santiketi yojanā. Tatthāti yathāgahite saraṇe. Natthi punappunaṃ kattabbatā viññūjātikassāti adhippāyo. 『『Jīvitapariccāgamayaṃ puñña』』nti 『『sace tvaṃ na yathāgahitaṃ saraṇaṃ bhindissati, evāhaṃ taṃ māremī』』ti yadipi koci tiṇhena satthena jīvitā voropeyya, tathāpi 『『nevāhaṃ buddhaṃ na buddhoti, dhammaṃ na dhammoti, saṅghaṃ na saṅghoti vadāmī』』ti daḷhataraṃ katvā gahitasaraṇassa vasena vuttaṃ.

讓我為您直譯這段巴利文： 295. 生應知。防禦即阻止,如彼二方式身心不害,如是作。因冷熱所害身散亂心比丘不能如理精進。猛獸即獅虎等猛獸。因入有守護住處林中閉門坐彼等障礙無。爬行即任何爬行長類蛇等。蚊即唯示例,應視攝蠅等於此等。寒即以寒季方式,以七日連雨等方式生寒觸。雨即隨時生雨水連結防禦。 可怖風熱即以拔斷擊破樹草等方式轉起可怖有塵無塵等風及熱季生起可怖日熱。防禦即阻止。為洞即從種種所緣轉回心為樂遠離。為樂即以說障礙無為安住。禪修即於三十八所緣隨一系縛心近觀。觀即以無常等審察諸行。 于精舍即于住處。令造即令作。喜即意悅住樂。令住多聞者即造後於此諸精舍令住多聞持戒善法者,令住時如是給予彼等多聞者食飲衣住處,令無資具疲乏,于正直具足意樂者以信業業果及三寶功德清凈心。 今為顯在家出家互相利益說"彼等彼"偈。此中彼等即多聞者。彼即優婆塞。說法即說除一切輪迴苦正法。彼於此了知彼法即彼優婆塞於此教以正行知彼正法以證最上道成無漏般涅槃以寂十一火而成清涼。 從避寒等以觀終十三,得食等,聞法,了法,般涅槃如是十七。 351. 自所有即己物。不能抑制難捨貪者。于僧或眾前連結。于彼即如所取歸依。無須再再作為有智義。"以捨生命福"即"若汝不如所取壞歸依,如是我殺汝"雖某以利劍斷命,然以"我不說佛非佛,法非法,僧非僧"更堅固取歸依方式說。;

1. Saraṇaṃ upagatena kāyavācācittehi sakkaccaṃ vatthuttayapūjā kātabbā, tattha ca saṃkileso parihanitabbo, sikkhāpadāni pana samādānamattaṃ, sampattavatthuto viramaṇamattañcāti saraṇagamanato sīlassa appaṭṭhataratā, appasamārambhataratā ca veditabbā. Sabbesaṃ sattānaṃ jīvitadānādinā daṇḍanidhānato, sakalalokiyalokuttaraguṇādhiṭṭhānato cassa mahapphalamahānisaṃsataratā daṭṭhabbā.

Vakkhamānanayena ca verahetutāya veraṃ vuccati pāṇātipātādipāpadhammo, taṃ maṇati 『『mayi idha ṭhitāya kathaṃ āgacchasī』』ti tajjentī viya nīharatīti veramaṇī, tato vā pāpadhammato viramati etāyāti 『『viramaṇī』』ti vattabbe niruttinayena ikārassa ekāraṃ katvā 『『veramaṇī』』ti vuttā. Asamādinnasīlassa sampattato yathāupaṭṭhitavītikkamitabbavatthuto virati sampattavirati. Samādānavasena uppannā virati samādānavirati. Setu vuccati ariyamaggo, tappariyāpannā hutvā pāpadhammānaṃ samucchedavasena ghātanavirati setughātavirati. Idāni tisso viratiyo sarūpato dassetuṃ 『『tatthā』』tiādi vuttaṃ. Pariharatīti avītikkamavasena parivajjeti. Na hanāmīti ettha iti-saddo ādiattho, tena 『『adinnaṃ nādiyāmī』』ti evaṃ ādīnaṃ saṅgaho, vā-saddena vā, tenāha 『『sikkhāpadāni gaṇhantassā』』ti.

Maggasampayuttāti sammādiṭṭhiyādimaggasampayuttā. Idāni tāsaṃ viratīnaṃ ārammaṇato vibhāgaṃ dassetuṃ 『『tatthā』』tiādi vuttaṃ. Purimā dveti sampattasamādānaviratiyo. Pacchimāti setughātavirati. Sabbānipi bhinnāni honti ekajjhaṃ samādinnattā. Tadeva bhijjati visuṃ visuṃ samādinnattā . Gahaṭṭhavasena cetaṃ vuttaṃ. Bhedo nāma natthi paṭipakkhasamucchindanena akuppasabhāvattā, tenāha 『『bhavantarepī』』ti. Yonisiddhanti manussatiracchānānaṃ uddhaṃ tiriyameva dīghatā viya jātisiddhanti attho. Bodhisatte kucchigate bodhisattamātusīlaṃ viya dhammatāya sabhāveneva siddhaṃ dhammatāsiddhaṃ, maggadhammatāya vā ariyamaggānubhāvena siddhaṃ dhammatāsiddhaṃ. Diṭṭhiujukaraṇaṃnāma bhāriyaṃ dukkhaṃ, tasmā saraṇagamanaṃ sikkhāpadasamādānato mahaṭṭhatarameva, na appaṭṭhataranti adhippāyo. Yathā tathā vā gaṇhantassāpīti ādaragāravaṃ akatvā samādiyantassāpi. Sādhukaṃ gaṇhantassāpīti sakkaccaṃ sīlāni samādiyantassāpi, na diguṇaṃ, tiguṇaṃ vā ussāho karaṇīyo.

Abhayadānatāya sīlassa dānabhāvo, anavasesaṃ vā sattanikāyaṃ dayati tena rakkhatīti dānaṃ, sīlaṃ. 『『Aggānī』』ti ñātattā aggaññāni. Cirarattatāya ñātattā rattaññāni. 『『Ariyānaṃ sādhūnaṃ vaṃsānī』』ti ñātattā vaṃsaññāni.『『Porāṇānī』』tiādīsu purimānaṃ etāni porāṇāni. Sabbaso kenacipi pakārena sādhūhi na kiṇṇāni na khittāni na chaḍḍitānīti asaṅkiṇṇāni. Ayañca nayo nesaṃ yathā atīte, evaṃ etarahi, anāgate cāti āha 『『asaṅkiṇṇapubbāni na saṅkiyanti na saṅkiyissantī』』ti. Tato eva appapikuṭṭhāni na paṭikkhittāni. Na hi kadācipi viññū samaṇabrāhmaṇā hiṃsādipāpadhammaṃ anujānanti. Aparimāṇānaṃ sattānaṃ abhayaṃ detīti sabbesu bhūtesu nihitadaṇḍattā sakalassapi sattanikāyassa bhayābhāvaṃ deti. Na hi ariyasāvakato kassaci bhayaṃ hoti. Averanti verābhāvaṃ. Abyāpajjhanti niddukkhataṃ.

讓我為您直譯這段巴利文： 352. 歸依者應以身語意恭敬供養三寶,于彼應避免染污,然諸學處唯受持,唯從所遇事物離故應知歸依較戒更少所作更少開始。以施一切眾生命等放下刑罰,以建立一切世間出世間功德故應見彼更大果更大功德。 以將說方式因怨因故怨說殺生等惡法,彼制止如"我住此處汝如何來"如威脅而除故為離,或由彼惡法離故說"離"時以語法方式以音變作"離"。未受持戒者從所遇如所現應違犯事離為遇離。以受持方式生離為受持離。橋說為聖道,成為彼攝以斷絕方式殺惡法離為斷橋離。今為以自相顯示三離故說"于彼"等。避即以不違犯方式避免。"不殺"此中此字為初義,以彼攝"不取不與"等,或以或字,故說"受持學處者"。 道相應即與正見等道相應。今為顯示彼等離以所緣分別故說"于彼"等。前二即遇離受持離。后即斷橋離。一切分別因一起受持。彼即分別因各別受持。此依在家說。無分別名因斷對敵無動性故說"于其他生"。產生即如人畜唯向上橫長性產生義。如菩薩入胎菩薩母戒如以法性自性成就法性成就,或以道法性聖道威力成就法性成就。正見即重苦,故歸依較受持學處更大作非更少作義。如何取者即不作敬重受持者。善取者即恭敬受持戒者,不應作二倍三倍精進。 以施無畏故戒為施,或憐愍保護無餘眾生聚故為施即戒。因知"最上"故為知最上。因知久夜故為知久。因知"諸聖者善者傳統"故為知傳統。"古"等中此等為前者古。全無任何方式為善者所破所投所棄故不雜。此方式如過去現在未來亦如是故說"不曾雜不雜不將雜"。因彼即不責少不遮。因智者沙門婆羅門不曾隨許殺等惡法。施無量眾生無畏即因一切有情放下刑罰施一切眾生聚無畏。因聖弟子于任何無有怖。無怨即無怨性。無惱即無苦性。

Nanu ca pañcasīlaṃ sabbakālikaṃ, na ca ekantato vimuttāyatanaṃ, saraṇagamanaṃ pana buddhuppādahetukaṃ, ekantavimuttāyatanañca, tattha kathaṃ saraṇāgamanato pañcasīlassa mahapphalatāti āha 『『kiñcāpī』』tiādi. Jeṭṭhakanti uttamaṃ. 『『Saraṇagamaneyeva patiṭṭhāyā』』ti iminā tassa sīlassa saraṇagamanena abhisaṅkhatatamāha.

353.Īdisamevāti evaṃ saṃkilesaṃ paṭipakkhameva hutvā. Heṭṭhā vuttehi guṇehīti ettha heṭṭhā vuttaguṇā nāma saraṇagamanaṃ, sīlasampadā, indriyesu guttadvāratāti evaṃ ādayo. Paṭhamajjhānaṃ nibbattento na kilamatīti yojanā. Tānīti paṭhamajjhānādīni. 『『Paṭhamajjhāna』』nti ukkaṭṭhaniddeso ayanti āha 『『ekaṃ kappa』』nti, ekaṃ mahākappanti attho. Hīnaṃ pana paṭhamajjhānaṃ, majjhimañca asaṅkhyeyyakappassa tatiyaṃ bhāgaṃ, upaḍḍhakappañca āyuṃ deti. 『『Dutiyaṃ aṭṭhakappe』』ti ādīsupi iminā nayena attho veditabbo, mahākappavaseneva ca gahetabbaṃ. Yasmā vā paṇītāniyevettha jhānāni adhippetāni mahapphalatarabhāvadassanaparattā desanāya, tasmā 『『paṭhamajjhānaṃ ekaṃ kappa』』ntiādi vuttaṃ. Tadevāti catutthajjhānameva. Yadi evaṃ kathaṃ āruppatāti āha 『『ākāsānañcāyatanādī』』tiādi.

Sammadeva niccasaññādipaṭipakkhavidhamanavasena pavattamānā pubbabhāgiye eva bodhipakkhiyadhamme sammānentī vipassanā vipassakassa anappakaṃ pītisomanassaṃ samāvahatīti āha 『『vipassanā…pe… abhāvā』』ti. Tenāha bhagavā –

『『Yato yato sammasati, khandhānaṃ udayabbayaṃ;

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

Yasmā ayaṃ desanā iminā anukkamena imāni ñāṇāni nibbattentassa vasena pavattitā, tasmā 『『vipassanāñāṇe patiṭṭhāya nibbattento』』ti heṭṭhimaṃ heṭṭhimaṃ uparimassa uparimassa patiṭṭhābhūtaṃ katvā vuttaṃ. Samānarūpanimmānaṃ nāma manomayiddhiyā aññehi asādhāraṇakiccanti āha 『『attano…pe… mahapphalā』』ti. Vikubbanadassanasamatthatāyāti hatthiassādivividharūpakaraṇaṃ vikubbanaṃ, tassa dassanasamatthabhāvena. Icchiticchitaṭṭhānaṃ nāma purimajātīsu icchiticchito khandhappadeso. Samāpentoti pariyosāpento.

Kūṭadantaupāsakattapaṭivedanākathāvaṇṇanā

354-8.Sabbete pāṇayoti 『『satta ca usabhasatānī』』tiādinā vutte sabbe pāṇino. Ākulabhāvoti bhagavato santike dhammassa sutattā pāṇīsu anuddayaṃ upaṭṭhapetvā ṭhitassa 『『kathañhi nāma mayā tāva bahū pāṇino māraṇatthāya bandhāpitā』』ti citte paribyākulabhāvo udapādi. Sutvāti 『『bandhanato mocitā』』ti sutvā. Kāmacchandavigamena kallacittatā arogacittatā, byāpādavigamena mettāvasena muducittatā akathinacittatā, uddhaccakukkuccappahānena vikkhepavigamanato vinīvaraṇacittatā tehi na pihitacittatā, thinamiddhavigamena udaggacittatā saṃpaggaṇhanavasena alīnacittatā, vicikicchāvigamena sammāpaṭipattiyā adhimuttatāya pasannacittatā ca hotīti āha 『『kallacittantiādi anupubbikathānubhāvena vikkhambhitanīvaraṇataṃ sandhāya vutta』』nti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

Kūṭadantasuttavaṇṇanāya līnatthappakāsanā.

1. Mahālisuttavaṇṇanā

Brāhmaṇadūtavatthuvaṇṇanā

讓我為您直譯這段巴利文： 然五戒為一切時,非定解脫處,然歸依緣佛出世,定解脫處,此中如何歸依較五戒大果故說"雖"等。最上即殊勝。"住立於歸依"以此說彼戒為歸依所作成。 353. 如是即如是為染污對治。以下說功德即此中下說功德名歸依,戒圓滿,根門守護等。生初禪不疲連結。彼等即初禪等。"初禪"為最勝說故說"一劫",一大劫義。然下初禪,中初禪施無數劫三分,半劫壽。"第二八劫"等於此亦應以此方式知義,應以大劫方式取。或因此中意為勝禪因說為顯示更大果故說"初禪一劫"等。彼即唯第四禪。若如是云何無色故說"空無邊處"等。 以正斷常想等對治方式轉起前分尊重菩提分法觀為觀者引生不少喜悅故說"觀...乃至...無"。故世尊說: "從何何思惟,諸蘊生與滅; 得喜與歡悅,知彼為甘露。"。 因此說以此次第生此等智方式轉起,故說"住立觀智生"以下下為上上住立。造作同形名為意成神通不共他事故說"自...乃至...大果"。以變化見能力即作象馬等種種形為變化,以彼見能性。隨欲處名前生隨欲蘊處。圓滿即完成。 尖頂婆羅門優婆塞性證知說註釋 354-8. 一切此等有情即以"七百牡牛"等說一切有情。散亂性即因於世尊處聞法于有情生憐愍住立者"云何我令如此多有情繫縛為殺"心生散亂。聞即聞"從縛解脫"。以離欲貪故心適性心無病性,以離瞋故以慈心軟性心無頑固性,以斷掉舉惡作故離散亂故無蓋心性不為彼等覆心性,以離昏沉睡眠故上舉心性以攝持方式無退縮心性,以離疑故以正行勝解故凈心性故說"心適等以次第說威力鎮伏蓋性說"。此中未分別義易知。 尖頂經註釋明隱義。 6. 大犁經註釋 婆羅門使事註釋

359.Punappunaṃvisālībhāvūpagamanatoti pubbe kira puttadhītuvasena dve dve hutvā soḷasakkhattuṃ jātānaṃ licchavīrājakumārānaṃ saparivārānaṃ anukkameneva vaḍḍhantānaṃ nivāsanaṭṭhānārāmuyyānapokkharaṇīādīnaṃ patiṭṭhānassa appahonakatāya nagaraṃ tikkhattuṃ gāvutantarena gāvutantarena parikkhipiṃsu, tenassa punappunaṃ visālībhāvaṃ gatattā 『『vesālī』』 tveva nāmaṃ jātaṃ, tena vuttaṃ 『『punappunaṃ visālībhāvūpagamanato vesālīti laddhanāmake nagare』』ti. Sayaṃjātanti sayameva jātaṃ aropimaṃ. Mahantabhāvenevāti rukkhagacchānaṃ, ṭhitokāsassa ca mahantabhāvena, tenāha 『『himavantena saddhiṃ ekābaddhaṃ hutvā』』ti. Kūṭāgārasālāsaṅkhepenāti haṃsavaṭṭakacchannena kūṭāgārasālāniyāmena. Kosalesu jātā, bhavā vā, taṃ vā raṭṭhaṃ nivāso etesanti kosalakā. Evaṃ māgadhakā veditabbā. Yassa akaraṇe puggalo mahājāniyo hoti, taṃ karaṇaṃ arahatīti karaṇīyaṃ tena karaṇīyena, tenāha 『『avassaṃ kattabbakammenā』』ti. Taṃ kiccanti vuccati sati samavāye kātabbato.

1. Yā buddhānaṃ uppajjanārahā nānattasaññā, tāsaṃ vasena nānārammaṇācārato. Sambhavantasseva paṭisedho. Paṭikkammāti nivattitvā tathā cittaṃ anuppādetvā. Sallīnoti jhānasamāpattiyā ekattārammaṇaṃ allīno.

Oṭṭhaddhalicchavīvatthuvaṇṇanā

361.Addhoṭṭhatāyāti tassa kira uttaroṭṭhaṃ appakatāya tiriyaṃ phāletvā apanītaddhaṃ viya khāyati cattāro dante, dve ca dāṭhā na chādeti, tena naṃ 『『oṭṭhaddho』』ti voharanti. Ayaṃ kira upāsako saddho pasanno dāyako dānapati buddhamāmako dhammamāmako saṅghamāmako, tenāha purebhattantiādi.

362.Sāsaneyuttapayuttoti bhāvanaṃ anuyutto. Sabbattha sīhasamānavuttinopi bhagavato parisāya mahante sati tadajjhāsayānurūpaṃ pavattiyamānāya dhammadesanāya viseso hotīti āha 『『mahantena ussāhena dhammaṃ desessatī』』ti.

『『Vissāsiko』』ti vatvā tamassa vissāsikabhāvaṃ vibhāvetuṃ 『『ayañhī』』tiādi vuttaṃ. Therassa khīṇā savassasato ālasiyabhāvo 『『appahīno』』ti na vattabbo, vāsanālesaṃ pana upādāyāha 『『īsakaṃ appahīno viya hotī』』ti. Na hi sāvakānaṃ savāsanā kilesā pahīyanti.

1. Vineyyajanānurodhena buddhānaṃ pāṭihāriyavijambhanaṃ hotīti vuttaṃ 『『atha kho bhagavā』』tiādi, tenevāha 『『saṃsūcitanikkhamano』』ti. Gandhakuṭito nikkhamanavelāyañhi chabbaṇṇā buddharasmiyo āveḷāveḷāyamalāyamalā hutvā savisesā pabhassarā vinicchariṃsu.

讓我為您直譯這段巴利文： 359. 再再成廣性即據說前以子女方式二二生十六次生離車王子等眷屬次第增長,住處園林池等建立不足故城三次以距距(一距約2公里)圍繞,因彼再再成廣性故名"毗舍離",故說"因再再成廣性名毗舍離於得名城"。自生即自生非栽培。以大性即以樹林及住處大性,故說"與雪山一系"。以尖頂屋堂數即以鵝鳥覆蓋尖頂屋堂方式。生於或有于或彼國為住處故為憍薩羅人。如是應知摩揭陀人。因不作彼人有大損失,彼應作故為應作以彼應作,故說"必須作業"。彼事因具因應作故說。 360. 以諸佛應生種種想彼等方式從種種所緣行。唯有生者遮止。退即轉回不生如是心。住即著于禪定一所緣。 半唇離車事註釋 361. 以半唇即彼據說上唇以少性橫裂如去半顯四齒二犬齒不覆,故稱"半唇"。此據說優婆塞有信有凈施者施主樂佛樂法樂僧,故說午前等。 362. 相應于教即修習。於一切處雖如獅同行世尊于眾大時隨彼意樂轉起法說有殊勝故說"以大精進說法"。 說"親近"后為顯示彼親近性故說"此"等。長老漏盡百年懶惰性不應說"未斷",但依殘習故說"如稍未斷"。因諸聲聞不斷有習氣煩惱。 363. 隨所化人故諸佛示神變故說"時世尊"等,故說"示出示"。因香室出時六色佛光成纏繞重疊特別明凈流出。;

364.Tato paranti 『『hiyyo』』ti vuttadivasato anantaraṃ paraṃ purimataraṃ atisayena purimattā. Iti imesu dvīsu vavatthito yathākkamaṃ purimapurimatarabhāvo. Evaṃ santepi yadettha 『『purimatara』』nti vuttaṃ, tato pabhuti yaṃ yaṃ oraṃ, taṃ taṃ purimaṃ, yaṃ yaṃ paraṃ, taṃ taṃ purimataraṃ, orapārabhāvassa viya purimapurimatarabhāvassa ca apekkhāsiddhito, tenāha 『『tato paṭṭhāyā』』tiādi. Mūladivasato paṭṭhāyātiādidivasato paṭṭhāya. Agganti paṭhamaṃ. Taṃ panettha parā atītā koṭi hotīti āha 『『parakoṭiṃ katvā』』ti. Yaṃ-saddayogena cāyaṃ 『『viharāmī』』ti vattamānappayogo, attho pana atītakālavaseneva veditabbo, tenāha 『『vihāsinti vuttaṃ hotī』』ti. Paṭhamavikappe 『『viharāmī』』ti padassa 『『yadagge』』ti iminā ujukaṃ sambandho dassito, dutiyavikappe pana 『『tīṇi vassānī』』ti imināpi.

Piyajātikānīti iṭṭhasabhāvāni. Sātajātikānīti madhurasabhāvāni. Madhuraṃ viyāti hi 『『madhura』』nti vuccati manoramaṃ yaṃ kiñci. Kāmūpasañhitānīti ārammaṇaṃ karontena kāmena upasaṃhitāni, kāmanīyānīti attho, tenāha 『『kāmassādayuttānī』』ti, kāmassādassa yuttāni yogyānīti attho. Sarīrasaṇṭhāneti sarīrabimbe, ādhāre cetaṃ bhummaṃ. Tasmā saddenāti taṃ nissāya tato uppannena saddenāti attho. Madhurenāti iṭṭhena. Ettāvatāti dibbasotañāṇassa parikammākathanamattena. 『『Attanā ñātampi na katheti, kimassa sāsane adhiṭṭhānenā』』ti kujjhanto āghātaṃ bandhitvā saha kujjhaneneva jhānābhiññāhi parihāyi. Cintesīti 『『kasmā nu kho mayhaṃ taṃ parikammaṃ na kathesī』』ti parivitakkento ayoniso ummujjanavasena cintesi. Anukkamenāti pāthikasutte āgatanayena taṃ taṃ ayuttameva cintento, bhāsanto, karonto ca anukkamena. Bhagavati baddhāghātatāya sāsane patiṭṭhaṃ alabhanto gihibhāvaṃ patvā.

Ekaṃsabhāvitasamādhivaṇṇanā

366-371.Ekaṃsāyāti tadattheyeva catutthī, tasmā ekaṃsatthanti attho. Aṃsa-saddo cettha koṭṭhāsapariyāyo, so ca adhikārato dibbarūpadassanadibbasaddassavanavasena veditabboti āha 『『ekakoṭṭhāsāyā』』tiādi. Anudisāyāti puratthimadakkhiṇādibhedāya catubbidhāya anudisāya. Ubhayakoṭṭhāsāyāti dibbarūpadassanatthāya, dibbasaddassavanatthāya ca. Bhāvitoti yathā dibbacakkhuñāṇaṃ, dibbasotañāṇañca samadhigataṃ hoti, evaṃ bhāvito. Tayidaṃ visuṃ visuṃ parikammakaraṇena ijjhantīsu vattabbaṃ natthi, ekajjhaṃ ijjhantīsupi kameneva kiccasiddhi ekajjhaṃ kiccasiddhiyā asambhavato. Pāḷiyampi ekassa ubhayasamatthatāsandassanatthameva 『『dibbānañca rūpānaṃ dassanāya, dibbānañca saddānaṃ savanāyā』』ti vuttaṃ, na ekajjhaṃ kiccasiddhisambhavato. 『『Ekaṃsabhāvito samādhihetū』』ti iminā sunakkhatto dibbacakkhuñāṇāya eva parikammassa katattā vijjamānampi dibbasaddaṃ nāssossīti dasseti. Apaṇṇakanti avirajjhanakaṃ, anavajjanti vā attho.

讓我為您直譯這段巴利文： 364. 從彼后即從說"昨日"日後次後更前因極前。如是此二中確定如次前更前性。如是雖然此中說"更前",從彼起隨近遠者為前,隨遠者為更前,如彼岸此岸性前更前性依期待成就,故說"從彼起"等。從根本日即從初日起。頂即第一。此中彼為後過去邊故說"作後邊"。因與"彼"字結合此"住"為現在用,但義應以過去時知,故說"為說住"。第一選擇顯示"住"字與"從何頂"此直接相連,第二選擇則與"三年"亦相連。 可愛生即可意性。樂生即甜性。如甜即說任何悅意為"甜"。具欲即與所緣欲相應,可欲義,故說"與欲樂相應",與欲樂合適相應義。于身相即于身影,此處格為處所。因彼聲即依彼從彼生聲義。甜即可意。僅此即僅說天耳智準備。"自所知亦不說,何況教中確立"而瞋結怨即以瞋失禪通。思即"何故不對我說彼準備"思惟以不如理浮現方式思。隨次即如來梵網經說思惟彼彼不合適說作隨次。於世尊結怨于教不得住立至在家性。 一分修定註釋 366-371. 為一分即為彼義第四格,故一分義。分字此中為部分同義,彼依內容應以見天色聞天聲方式知故說"一部分"等。隨方即東南等差別四種隨方。兩部分即為見天色為聞天聲。修即如得天眼智天耳智如是修。彼于別別作準備成就無須說,同時成就亦以次第作業成就因不能同時作業成就。于聖典說"為見天色為聞天聲"唯為顯示一者俱能,非因能同時作業成就。以"一分修定因"此顯示善星因唯作天眼智準備雖有天聲亦不聞。無諍即不違背,或無過義。

1. 『『Samādhi eva』』 bhāvetabbaṭṭhena samādhibhāvanā. 『『Dibbasotañāṇaṃ seṭṭha』』nti maññamānenāpi mahālinā dibbacakkhuñāṇampi tena saha gahetvā 『『etāsaṃ nūna bhante』』tiādinā pucchitanti 『『ubhayaṃsabhāvitānaṃ samādhīnanti attho』』ti vuttaṃ. Bāhirāetā samādhibhāvanā aniyyānikattā. Tā hi ito bāhirakānampi ijjhanti. Na ajjhattikā bhagavato sāmukkaṃsikabhāvena appaveditattā. Yadatthanti yesaṃ atthāya. Teti te ariyaphaladhamme. Te hi sacchikātabbāti.

Catuariyaphalavaṇṇanā

373.Tasmāti vaṭṭadukkhe saṃyojanato. 『『Maggasotaṃ āpanno』』ti phalaṭṭhassa vasena vuttaṃ. Maggaṭṭho hi maggasotaṃ āpajjati. Tenevāha 『『sotāpanne』』ti, 『『sotāpattiphalasacchikiriyāya paṭipanne』』ti (ma. ni. 3.379) ca. Apatanadhammoti anuppajjana- (ma. ni. 3.379) sabhāvo. Dhammaniyāmenāti maggadhammaniyāmena. Heṭṭhimantato sattamabhavato upari anuppajjanadhammatāya vā niyato. Paraṃ ayanaṃ parāgati.

Tanuttaṃ nāma pavattiyā mandatā, viraḷatā cāti āha 『『tanuttā』』tiādi. Heṭṭhābhāgiyānanti heṭṭhābhāgassa kāmabhavassapaccayabhāvena hitānaṃ. Opapātikoti upapātiko upapatane sādhukārīti katvā. Vimuccatīti vimutti, cittameva vimutti cetovimuttīti āha 『『sabbakilesa…pe… adhivacana』』nti. Cittasīsena cettha samādhi gahito 『『cittaṃ paññañca bhāvaya』』nti. Ādīsu (saṃ. ni. 1.23; peṭako. 22; mi. pa. 2.9) viya. Paññāvimuttīti etthāpi eseva nayo, tenāha 『『paññāva paññāvimuttī』』ti. Sāmanti attanāva, aparappaccayenāti attho. Abhiññāti ya-kāralopena niddesoti āha 『『abhijānitvā』』ti.

Ariyaaṭṭhaṅgikamaggavaṇṇanā

374-

讓我為您直譯這段巴利文： 372. "定本身"以應修義為定修。雖想"天耳智最勝"摩訶利亦以天眼智與彼一起取說"此等尊者"等問故說"兩分修定義"。此等外定修因非出離。因彼等於此外亦成就。非內因不以世尊自讚方式宣說。為何即為彼等。彼等即彼等聖果法。因彼等應證。 四聖果註釋 373. 故即因結于輪迴苦。"入流"依果位說。因道位者入道流。故說"預流",及"為證預流果行"。不墮法即不生性。以法決定即以道法決定。以下限第七有上不生法性決定。他趣為他去。 薄性名轉起弱性散性故說"薄"等。下分即為下分欲有因緣利益。化生即往生善作往生故。解脫即解脫,心即解脫心解脫故說"一切...乃至...名稱"。此中以心為首取定如"修心與慧"等。慧解脫此中亦此方式,故說"慧即慧解脫"。自即自己,無依他義。證知即省略"亞"音說故說"證知已"。 八支聖道註釋 374-

1. Ariyasāvako nibbānaṃ, ariyaphalañca paṭipajjati etāyāti paṭipadā, sā ca tassa pubbabhāgo evāti idha 『『pubbabhāgapaṭipadāyā』』ti ariyamaggamāha. 『『Aṭṭha aṅgāni assā』』ti aññapadatthasamāsaṃ akatvā aṭṭhaṅgāni assa santīti aṭṭhaṅgikoti padasiddhi daṭṭhabbā.

Sammā aviparītaṃ yāthāvato catunnaṃ ariyasaccānaṃ paccakkhato dassanasabhāvā sammā dassanalakkhaṇā. Sammadeva nibbānārammaṇe cittassa abhiniropanasabhāvo sammā abhiniropanalakkhaṇo. Caturaṅgasamannāgatā vācā janaṃ saṅgaṇhātīti tabbipakkhaviratisabhāvā sammāvācā bhedakaramicchāvācāpahānena jane sampayutte ca pariggaṇhanakiccavatī hotīti sammā pariggahaṇalakkhaṇā. Yathā cīvarakammādiko kammanto ekaṃ kātabbaṃ samuṭṭhāpeti, taṃ taṃ kiriyānipphādako vā cetanāsaṅkhāto kammanto hatthapādacalanādikaṃ kiriyaṃ samuṭṭhāpeti, evaṃ sāvajjakattabbakiriyāsamuṭṭhāpakamicchākammantappahānena sammākammanto niravajjasamuṭṭhāpanakiccavā hoti, sampayutte ca samuṭṭhāpento eva pavattatīti sammā samuṭṭhāpanalakkhaṇo sammākammanto. Kāyavācānaṃ, khandhasantānassa ca saṃkilesabhūtamicchājīvappahānena sammā vodāpanalakkhaṇo sammāājīvo. Kosajjapakkhato patituṃ adatvā sampayuttadhammānaṃ paggaṇhanasabhāvoti sammā paggāhalakkhaṇo sammāvāyāmo. Sammadeva upaṭṭhānasabhāvāti sammā upaṭṭhānalakkhaṇā sammāsati. Vikkhepaviddhaṃsanena sammadeva cittassa samādahanasabhāvoti sammā samādhānalakkhaṇo sammāsamādhi.

Attano paccanīkakilesā diṭṭhekaṭṭhā avijjādayo. Passatīti pakāseti kiccapaṭivedhena paṭivijjhati, tenāha 『『tappaṭicchādaka…pe… asammohato』』ti. Teneva hi sammādiṭṭhisaṅkhātena aṅgena tattha paccavekkhaṇā pavattatīti tathevāti attano paccanīkakilesehi saddhinti attho.

Kiccatoti pubbabhāgehi dukkhādiñāṇehi kātabbassa kiccassa idha sātisayaṃ nipphattito imasseva vā ñāṇassa dukkhādippakāsanakiccato. Cattāri nāmāni labhati catūsu saccesu kātabbakiccanipphattito. Tīṇi nāmāni labhati kāmasaṅkappādippahānakiccanipphattito. Sikkhāpadavibhaṅge (vibha. 703) 『『viraticetanā, sabbe sampayuttadhammā ca sikkhāpadānī』』ti vuccantīti tattha padhānānaṃ viraticetanānaṃ vasena 『『viratiyopihonti cetanāyopī』』ti āha. Musāvādādīhi viramaṇakāle vā viratiyo, subhāsitādivācābhāsanādikāle ca cetanāyo yojetabbā. Maggakkhaṇe viratiyova cetanānaṃ amaggaṅgattā ekassa ñāṇassa dukkhādiñāṇatā viya, ekāya viratiyā musāvādādiviratibhāvo viya ca ekāya cetanāya sammāvācādikiccattayasādhanasabhāvābhāvā sammāvācādibhāvāsiddhito, taṃsiddhiyañca aṅgattayattāsiddhito ca. Sammappadhānasatipaṭṭhānavasenāti catusammappadhānacatusatipaṭṭhānabhāvavasena.

讓我為您直譯這段巴利文： 375. 聖弟子趣向涅槃及聖果由此為道,彼且唯彼前分故此說前分道為聖道。"八支于彼"不作異句義複合應見八支于彼有故八支語成就。 正即不顛倒如實四聖諦現見性為正見相。正即于涅槃所緣心安置性為正安置相。具四支語攝受人故彼對立離性為正語以斷違背語於人相應攝持作用為正攝持相。如作衣等業生起一應作,或稱為思之業生起手足動等作業,如是以斷惡作業生起邪業正業有無過生起作用,于相應且生起而轉起為正生起相正業。以斷為身語蘊相續垢穢邪命故正凈化相為正命。不令墮于懈怠分攝持相應法性為正攝持相正精進。正念住性為正念住相正念。以散亂破壞正心等持性為正等持相正定。 自相對煩惱見一處無明等。見即顯示以業通達通達,故說"覆彼...乃至...無癡"。因彼故即以稱為正見支于彼轉起觀察如是與自相對煩惱一起義。 以業即因前分苦等智應作業此殊勝成就或此智苦等顯示業。得四名因成就於四諦應作業。得三名因成就斷欲尋等業。于學處分別說"離思及一切相應法為學處"故說"離亦思亦"依彼主要離思。或於離虛妄語等時離,于說善語等時思應配合。道剎那唯離因思非道支如一智為苦等智,如一離為離虛妄語等,因一思無成就正語等三業性故不成正語等,且彼成就不成三支故。以正勤念住即以四正勤四念住性。

Pubbabhāgepi maggakkhaṇepi sammāsamādhiyevāti. Yadipi samādhiupakārakānaṃ abhiniropanānumajjanasampiyāyanabrūhanasantasukhānaṃ vitakkādīnaṃ vasena catūhi jhānehi sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattesu kāyādīsu subhādisaññāpahānacatusatikiccaṃ eko samādhi catukkajjhānasamādhikiccaṃ na sādhetīti pubbabhāgepi paṭhamajjhānasamādhi paṭhamajjhānasamādhi eva maggakkhaṇepi, tathā pubbabhāgepi catutthajjhānasamādhi catutthajjhānasamādhi eva maggakkhaṇepīti attho.

Tasmāti paññāpajjotattā avijjandhakāraṃ vidhamitvā paññāsatthattā kilesacore ghātento. Bahukārattāti yvāyaṃ anādimati saṃsāre iminā kadācipi asamugghāṭitapubbo kilesagaṇo tassa samugghāṭako ariyamaggo . Tattha cāyaṃ sammādiṭṭhi pariññābhisamayādivasena pavattiyā pubbaṅgamā hotīti bahukārā, tasmā bahukārattā.

Tassāti sammādiṭṭhiyā. 『『Bahukāro』』ti vatvā taṃ bahukārataṃ upamāya vibhāvetuṃ 『『yathā hī』』tiādi vuttaṃ. 『『Ayaṃ』』 tambakaṃsādimayattā kūṭo. Ayaṃ samasāratāya mahāsāratāya cheko. Evanti yathā heraññikassa cakkhunā disvā kahāpaṇavibhāgajānane karaṇantaraṃ bahukāraṃ yadidaṃ hattho, evaṃ yogāvacarassa paññāya oloketvā dhammavibhāgajānane dhammantaraṃ bahukāraṃ yadidaṃ vitakko vitakketvā tadavabodhato, tasmā sammāsaṅkappo sammādiṭṭhiyā bahukāroti adhippāyo. Dutiyaupamāyaṃ evanti yathā tacchako parena parivattetvā parivattetvā dinnaṃ dabbasambhāraṃ vāsiyā tacchetvā gehakaraṇakamme upaneti, evaṃ yogāvacaro vitakkena lakkhaṇādito vitakketvā dinnadhamme yāthāvato paricchinditvā pariññābhisamayādikamme upanetīti yojanā. Vacībhedassa upakārako vitakko sāvajjānavajjavacībhedanivattanapavattanakarāya sammāvācāyapi upakārako evāti 『『svāya』』ntiādi vuttaṃ.

Vacībhedassa niyāmikā vācā kāyikakiriyāniyāmakassa kammantassa upakārikā. Tadubhayānantaranti duccaritadvayapahāyakassa sucaritadvayapāripūrihetubhūtassa sammāvācāsammākammantadvayassa anantaraṃ. Idaṃ vīriyanti catubbidhaṃ sammappadhānavīriyaṃ. Indriyasamatādayo samādhissa upakāradhammā. Tabbipariyāyato apakāradhammā veditabbā. Gatiyoti nipphattiyo, kiccādisabhāve vā. Samannesitvāti upadhāretvā.

Dvepabbajitavatthuvaṇṇanā

376-

讓我為您直譯這段巴利文： 前分亦道剎那亦唯正定。雖依安置隨觀喜悅增長寂靜樂諸定助伴尋等以四禪分別正定,然如精進未生不善不生等四精進業,如念于不凈苦無常無我身等斷凈等想四念業一定不成就四禪定業故前分亦初禪定唯初禪定於道剎那亦,如是前分亦第四禪定唯第四禪定於道剎那亦義。 故即因慧光明破除無明黑暗因慧劍殺煩惱賊。多所作即此無始輪迴此從未斷絕煩惱群彼斷絕聖道。此中此正見以遍知現觀等方式轉起為前導故多所作,故因多所作。 彼即正見。說"多所作"為顯示彼多所作以譬喻故說"如"等。"此"因銅銅等所成錘。此因同精同大精巧。如是即如貨幣師以眼見於了知貨幣分別其他器官多所作即此手,如是瑜伽行者以慧觀于了知法分別其他法多所作即此尋因思惟彼了悟故,故正思惟為正見多所作義。第二譬喻中如是即如木匠由他旋轉給予木材以斧斫作屋業,如是瑜伽行者以尋相等思惟所給法如實決定引導于遍知現觀等業配合。語顯助伴尋于善不善語顯轉起止息作正語亦助伴故說"此"等。 語顯決定語助伴身業決定業。彼二無間即斷二惡行圓滿善行二因正語正業二無間。此精進即四種正勤精進。根平等等為定助伴法。應知相反為障礙法。趣即成就,或業等自性。尋求即觀察。 二出家者事註釋 376-

7.『『Kasmā āraddha』』nti anusandhikāraṇaṃ pucchitvā taṃ vibhāvetuṃ 『『ayaṃ kirā』』tiādi vuttaṃ, tena ajjhāsayānusandhivasena upari desanā pavattāti dasseti. Tenāti tathāladdhikattā. Assāti licchavīrañño. Desanāyāti saṇhasukhumāyaṃ suññatapaṭisaṃyuttāyaṃ yathādesitadesanāyaṃ. Nādhimuccatīti na saddahati na pasīdati. Tantidhammaṃ nāma kathentoti yesaṃ atthāya dhammo kathīyati, tasmiṃ tesaṃ asatipi maggapaṭivedhe kevalaṃ sāsane tantidhammaṃ katvā kathento. Evarūpassāti sammāsambuddhattā aviparītadhammadesanatāya evaṃpākaṭadhammakāyassa satthu. Yuttaṃnu kho etaṃ assāti assa paṭhamajjhānādisamadhigamena samāhitacittassa kulaputtassa etaṃ 『『taṃ jīva』』ntiādinā ucchedādigāhagahaṇaṃ api nu yuttanti pucchati. Laddhiyā pana jhānādhigamamattena na tāva vivecitattā 『『tehi yutta』』nti vuttaṃ taṃ vādaṃ paṭikkhipitvāti jhānalābhinopi taṃ gahaṇaṃ 『『ayuttamevā』』ti taṃ ucchedavādaṃ sassatavādaṃ vā paṭikkhipitvā. Attamanā ahesunti yasmā khīṇāsavo vigatasammoho tiṇṇavicikiccho, 『『tasmā tassa tathā vattuṃ na yutta』』nti uppannanicchayatāya taṃ mama vacanaṃ sutvā attamanā ahesunti attho. Sopi licchavī rājā te viya sañjātanicchayattā attamano ahosi. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

Mahālisuttavaṇṇanāya līnatthappakāsanā.

1. Jāliyasuttavaṇṇanā

Dvepabbajitavatthuvaṇṇanā

讓我為您直譯這段巴利文： 7. "為何開始"問連結緣由為顯示彼故說"此據說"等,由此顯示依意樂連結方式上面開示轉起。彼即因如是見者。彼即離車王。于說即于細妙空性相應如所說說。不信解即不信不凈。說為傳承法即對彼等說法,雖彼等無道通達唯于教作傳承法說。如是形即因正等覺無倒說法如是顯明法身師。彼此合宜否即此彼得初禪等等持心善男子以"彼命"等執著斷滅等問合宜否。但見解未以禪得而已簡擇故說"彼等合宜"。遮止彼論即禪得者亦彼執著"不合宜"遮止彼斷見或常見。意歡喜即因漏盡離迷度疑,"故彼如是說不合宜"生決定故聞我彼語意歡喜義。彼離車王亦如彼等生決定故意歡喜。此中未分別義易知。 摩訶梨經註明隱義。 7. 阇梨耶經注 二出家者事註釋

1. 『『Ghositena seṭṭhinā kate ārāme』』ti vatvā tattha koyaṃ ghositaseṭṭhi nāma, kathañcānena ārāmo kārito, kathaṃ vā tattha bhagavā vihāsīti taṃ sabbaṃ samudāgamato paṭṭhāya saṅkhepatova dassetuṃ 『『pubbe kirā』』tiādi vuttaṃ. Tatoti allakapparaṭṭhato. Tadāti tesaṃ taṃ gāmaṃ paviṭṭhadivase. Balavapāyāsanti garutaraṃ bahupāyāsaṃ. Asannihiteti gehato bahi gate. Bhussatīti ravati. Ghosakadevaputtotveva nāmaṃ ahosi saraghosasampattiyā. Veyyattiyenāti paññāveyyattiyena. Ghositaseṭṭhi nāma jāto tāya eva cassa sarasampattiyā ghositanāmatā.

Sarīrasantappanatthanti himavante phalamūlāhāratāya kilantasarīrā loṇambilasevanena tassa santappanatthaṃ pīnanatthaṃ. Tasitāti pipāsitā. Kilantāti parissantakāyā. Te kira taṃ vaṭarukkhaṃ patvā tassa sobhāsampattiṃ disvā mahānubhāvā maññe ettha adhivatthā devatā, 『『sādhu vatāyaṃ devatā amhākaṃ addhānaparissamaṃ vinodeyyā』』ti cintesuṃ, tena vuttaṃ 『『tattha adhivatthā…pe… nisīdiṃsū』』ti. Soti anāthapiṇḍiko gahapati. Bhatakānanti bhatiyā veyyāvaccaṃ karontānaṃ dāsapesakammakarānaṃ. Pakatibhattavetananti pakatiyā dātabbabhattavetanaṃ, tadā uposathikattā kammaṃ akarontānampi kammakaraṇadivasena dātabbabhattavetanamevāti attho. Kañcīti kañcipi bhatakaṃ.

Upecca parassa vācāya ārambhanaṃ bādhanaṃ upārambho, dosadassanavasena ghaṭṭananti attho, tenāha 『『upārambhādhippāyena vādaṃ āropetukāmā hutvā』』ti. Vadanti nindanavasena kathenti etenāti hi vādo, doso. Taṃ āropetukāmā, patiṭṭhāpetukāmā hutvāti attho. 『『Taṃ jīvaṃ taṃ sarīra』』nti, idha yaṃ vatthuṃ jīvasaññitaṃ, tadeva sarīrasaññitanti 『『rūpaṃ attato samanupassatī』』ti vādaṃ gahetvā vadanti. Rūpañca attānañca advayaṃ katvā samanupassanavasena 『『satto』』ti vā bāhirakaparikappitaṃ attānaṃ sandhāya vadanti. Bhijjatīti nirudayavināsavasena vinassati. Tena jīvasarīrānaṃ anaññattānujānanato, sarīrassa ca bhedadassanato. Na hettha yathā bhedavatā sarīrato anaññattā adiṭṭhopi jīvassa bhedo vutto, evaṃ adiṭṭhabhedato anaññattā sarīrassāpi abhedoti sakkā viññātuṃ tassa bhedassa paccakkhasiddhattā, bhūtupādāyarūpavinimuttassa ca sarīrassa abhāvatoti āha 『『ucchedavādo hotī』』ti.

『『Aññaṃ jīvaṃ aññaṃ sarīra』』nti aññadeva vatthuṃ jīvasaññitaṃ, aññaṃ vatthuṃ sarīrasaññitanti 『『rūpavantaṃ attānaṃ samanupassatī』』tiādinayappavattaṃ vādaṃ gahetvā vadanti. Rūpe bhedassa diṭṭhattā, attani ca tadabhāvato attā niccoti āpannamevāti āha 『『tumhākaṃ…pe… āpajjatī』』ti.

379-

讓我為您直譯這段巴利文： 378. 說"于瞿師多長者所造園"后為簡要顯示彼一切從來源起此瞿師多長者是誰,如何造園,世尊如何住彼故說"前據說"等。從彼即從阿拉卡邦。彼時即彼等入彼村日。重粥即重多粥。不在即出家外去。吠即吠叫。因聲音圓滿故名瞿沙天子。以通達即以慧通達。名為瞿師多長者即因彼聲音圓滿故名瞿師多。 為身滿足即因雪山果根食疲勞身為彼以食鹽酸滿足充滿。渴即渴。疲即身疲倦。據說彼等到彼榕樹見彼莊嚴圓滿想必大威力天神住此,"愿此天神除我等道路疲勞"思,故說"住彼...乃至...坐"。彼即給孤獨居士。僱工即以工資作服務奴僕作事者。本食工資即本應與食工資,即彼時雖持齋不作業亦應以作業日給食工資義。任何即任何僱工。 近攻擊他人語為非難,以見過方式擊義,故說"欲以非難意立論"。因以誹謗方式說此為論,過。欲立彼,欲建立義。"彼命彼身",此中凡名為命物,即名為身物以"觀色為我"論而說。或以色我不二方式觀察說"有情",或依外道遍計我說。壞即滅壞滅方式滅。因許命身無異,及見身壞。因此如由有壞身無異未見命壞亦說,如是由未見壞無異亦不能知身不壞因彼壞現證成就,及無離界所造色身故說"成斷見"。 "異命異身"即全異物名為命,異物名為身以"觀有色我"等方式轉起論而說。因見色壞,我無彼故我常即已至故說"汝等...乃至...至"。 379-

1. Tayidaṃ nesaṃ vañjhāsutassa dīgharassatāparikappanasadisanti katvā ṭhapanīyoyaṃ pañhoti tattha rājanimīlanaṃ katvā satthā upari nesaṃ 『『tena hāvuso suṇāthā』』tiādinā dhammadesanaṃ ārabhīti āha 『『atha bhagavā』』tiādi. Tassā yevāti majjhimāya paṭipadāya.

Saddhāpabbajitassāti saddhāya pabbajitassa 『『evamahaṃ ito vaṭṭadukkhato nissarissāmī』』ti evaṃ pabbajjaṃ upagatassa tadanurūpañca sīlaṃ pūretvā paṭhamajjhānena samāhitacittassa. Etaṃ vattunti etaṃ kilesavaṭṭaparibuddhidīpanaṃ 『『taṃ jīvaṃ taṃ sarīra』』ntiādikaṃ diṭṭhisaṃkilesanissitaṃ vacanaṃ vattunti attho. Nibbicikiccho na hotīti dhammesu tiṇṇavicikiccho na hoti, tattha tattha āsappanaparisappanavasena pavattatīti attho.

Etamevaṃ jānāmīti yena so bhikkhu paṭhamaṃ jhānaṃ upasampajja viharati, etaṃ sasampayuttadhammaṃ cittanti evaṃ jānāmi. No ca evaṃ vadāmīti yathā diṭṭhigatikā taṃ dhammajātaṃ sanissayaṃ abhedato gaṇhantā 『『taṃ jīvaṃ taṃ sarīra』』nti vā tadubhayaṃ bhedato gaṇhantā 『『aññaṃ jīvaṃ aññaṃ sarīra』』nti vā attano micchāgāhaṃ pavedenti, ahaṃ pana na evaṃ vadāmi tassa dhammassa supariññātattā, tenāha 『『atha kho』』tiādi . Bāhirakā yebhuyyena kasiṇajjhānāni eva nibbattentīti āha 『『kasiṇaparikammaṃ bhāvantessā』』ti. Yasmā bhāvanānubhāvena jhānādhigamo, bhāvanā ca pathavīkasiṇādisañjānanamukhena hotīti saññāsīsena niddisīyati, tasmā āha 『『saññābalena uppanna』』nti. Tenāha – 『『pathavīkasiṇameko sañjānātī』』tiādi. 『『Na kallaṃ tasseta』』nti idaṃ yasmā bhagavatā tattha tattha 『『atha ca panāhaṃ na vadāmī』』ti vuttaṃ, tasmā na vattabbaṃ kiretaṃ kevalinā uttamapurisenāti adhippāyenāha, tena vuttaṃ 『『maññamānā vadantī』』ti. Sesaṃ sabbattha suviññeyyameva.

Jāliyasuttavaṇṇanāya līnatthappakāsanā.

1. Mahāsīhanādasuttavaṇṇanā

Acelakassapavatthuvaṇṇanā

1. Yasmiṃ raṭṭhe taṃ nagaraṃ, tassa raṭṭhassapi yasmiṃ nagare tadā bhagavā vihāsi, tassa nagarassapi etadeva nāmaṃ, tasmā uruññāyanti uruññājanapade uruññāsaṅkhāte nagareti attho. Ramaṇīyoti manoharabhūmibhāgatāya chāyūdakasampattiyā, janavivittatāya ca manoramo. Nāmanti gottanāmaṃ. Tapanaṃ santapanaṃ kāyassa khedanaṃ tapo, so etassa atthīti tapassī, taṃ tapassiṃ. Yasmā tathābhūto tapaṃ nissito, tapo vā taṃ nissito, tasmā āha 『『tapanissitaka』』nti. Lūkhaṃ vā pharusaṃ sādhusammatācāravirahato napasādanīyaṃ ājīvati vattatīti lūkhājīvī, taṃ lūkhājīviṃ. Muttācārādīti ādi-saddena parato pāḷiyaṃ (dī. ni.

讓我為您直譯這段巴利文： 380. 此彼等如石女子長短思維故作此為應舍問彼中作王閉目世尊上以"故友聽"等開始說法故說"於是世尊"等。彼即即中道。 信出家即以信出家"如是我從此輪迴苦出離"如是趣向出家圓滿相應戒以初禪等持心。說此即說此煩惱輪遮礙明示"彼命彼身"等依見雜染語義。無疑即於法度疑,于彼彼以徘徊遊移方式轉起義。 如是知此即彼比丘初得入住禪,如是知此與相應法心。不如是說即如見者以無差別取彼法性有依說"彼命彼身"或以差別取彼二說"異命異身"顯示自邪執,我不如是說因彼法善遍知,故說"然"等。外道多生遍處禪故說"修遍處加行"。因修力得禪,修依地遍等想門故以想為首說故說"以想力生"。故說-"一想地遍"等。"彼此不合宜"此因世尊于彼彼說"然我不說"故說此不應究竟上士以意趣說,故說"思說"。余處一切易知。 阇梨耶經註明隱義。 8. 大師子吼經注 阿支羅迦葉事註釋 381. 于彼國彼城,彼國亦于彼城彼時世尊住,彼城亦此名,故烏魯那即烏魯那國土名為烏魯那城義。可樂即因地處悅意有蔭水圓滿及離人故意樂。名即族名。燒熱燒熱身疲苦為苦行,此有彼故苦行者,彼苦行者。因如是依苦行,或苦行依彼,故說"依苦行"。粗即粗因無善認定行不凈活命轉起故粗活命者,彼粗活命者。糞行等即等字后經中(長部。

1.397) āgatā hatthāpalekhanādayo saṅgahitā. Uppaṇḍetīti uhasanavasena paribhāsati. Upavadatīti avaññāpubbakaṃ apavadati, tenāha 『『hīḷeti vambhetī』』ti. Dhammassa ca anudhammaṃti ettha dhammo nāma hetu 『『hetumhi ñāṇaṃ dhammapaṭisambhidā』』tiādīsu (vibha. 720) viyāti āha 『『kāraṇassa anukāraṇa』』nti. Kāraṇanti cettha tathāpavattassa saddassa attho adhippeto tassa pavattihetubhāvato. Atthappayutto hi saddappayogo. Anukāraṇanti ca so eva parehi tathā vuccamāno. Parehīti 『『ye te』』ti vuttasattehi parehi. Vuttakāraṇenāti yathā tehi vuttaṃ, tathā ce tumhehi na vuttaṃ, evaṃ sati tehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā tato paraṃ tassa anuvādo koci appamattakopi viññūhi garahitabbaṃ ṭhānaṃ kāraṇaṃ nāgaccheyya, kimevaṃ nāgacchatīti yojanā. 『『Idaṃ vuttaṃ hotī』』tiādinā tamevatthaṃ saṅkhepato dasseti.

1. Idāni yaṃ vibhajjavādaṃ sandhāya bhagavatā 『『na me te vuttavādino』』ti saṅkhepato vatvā taṃ vibhajitvā dassetuṃ 『『idhāhaṃ kassapā』』tiādi vuttaṃ, taṃ vibhāgena dassento 『『idhekacco』』tiādimāha . Bhagavā hi niratthakaṃ anupasamasaṃvattanikaṃ kāyakilamathaṃ 『『attakilamathānuyogo dukkho anariyo anatthasaṃhito』』tiādinā (saṃ. ni. 3.1081; mahāva. 13; paṭi. ma. 2.30) garahati. Sātthakaṃ pana upasamasaṃvattanikaṃ 『『āraññiko hoti, paṃsukūliko hotī』』tiādinā vaṇṇeti. Appapuññatāyāti apuññatāya. Tīṇi duccaritāni pūretvāti micchādiṭṭhibhāvato kammaphalaṃ paṭikkhipanto 『『natthi dinna』』ntiādinā (dī. ni. 1.171; ma. ni. 1.445; 2.94, 95, 225; 3.91, 115; saṃ. ni. 3.210; dha. sa. 1221; vibha. 938) micchādiṭṭhiṃ purakkhatvā tathā tathā tīṇi duccaritāni pūretvā. Anesanavasenāti kohaññe ṭhatvā asantaguṇasambhāvanicchāya micchājīvavasena. Ime dveti 『『appapuñño puññavā』』ti ca vutte duccaritakārino dve puggale sandhāya.

『『Imedve sandhāyā』』ti ettha pana dutiyanaye 『『appapuñño, puññavā』』ti ca vutte sucaritakārinoti ādinā yojetabbaṃ. Kammakiriyavādino hi ime dve puggalā. Iti paṭhamadutiyanayesu vuttanayeneva tatiyacatutthanayesu yojanā veditabbā.

Bāhirakācārayutto titthiyācārayutto, na vimuttācāro. Attānaṃ sukhetvāti adhammikena sukhena attānaṃ sukhetvā, tenāha 『『duccaritāni pūretvā』』ti. 『『Na dāni mayā sadiso atthī』』tiādinā tissannaṃ maññanānaṃ vasena duccaritapūraṇamāha. Micchādiṭṭhivasenāti 『『natthi kāmesu doso』』ti evaṃ pavattamicchādiṭṭhivasena. Paribbājikāyāti pabbajjaṃ upagatāya tāpasadārikāya. Daharāyāti taruṇāya. Mudukāyāti sukhumālāya. Lomasāyāti tanutambalomatāya appalomāya. Kāmesūti vatthukāmesu. Pātabyatanti paribhuñjitabbaṃ, pātabyatanti vā paribhuñjanakataṃ. Āpajjantoti upagacchanto. Paribhogattho hi ayaṃ pā-saddo, kattusādhano ca tabba-saddo, yathāruci paribhuñjantoti attho. Kilesakāmopi hi assādiyamāno vatthukāmantogadhoyeva.

Idanti yathāvuttaṃ atthappabhedaṃ vibhajjanaṃ. Titthiyavasena āgataṃ aṭṭhakathāyaṃ tathā vibhattattā. Sāsanepīti imasmiṃ sāsanepi.

Arahattaṃvā attani asantaṃ 『『atthī』』ti vippaṭijānitvā. Sāmantajappanaṃ, paccayapaṭisevanaṃ, iriyāpathanissitanti imāni tīṇi vā kuhanavatthūni. Tādisovāti dhutaṅga- (mi. pa. 4.2; visuddhi.

讓我為您直譯這段巴利文： 1.397) 來手舔等包攝。嘲笑即以笑方式誹謗。誹謗即帶輕視謗,故說"輕視侮蔑"。法及隨法此中法即因如"于因智法無礙解"等故說"因隨因"。因此中意指如是轉起聲音義因其轉起因性。義轉起實聲轉起。隨因即彼即被他如是說。他即被說"彼等"諸他。所說因即如彼等所說,如是若汝等未說,如是時以彼等所說因有因汝等論或從彼隨論任何少許亦不來智者應呵處因,何如是不來配合。"此說"等以簡要顯示彼義。 382. 今依分別說世尊略說"彼等非我所說"後分別顯示說"此中迦葉"等,以分別顯示說"此有一"等。世尊實呵責無義不寂止身疲"自苦行苦非聖無義相應"等。有義寂止則贊"住林,著糞掃衣"等。少福即無福。圓滿三惡行即因邪見否定業果以"無施"等置邪見如是如是圓滿三惡行。以非求即住欺誑欲不實德稱以邪命。此二即依"少福有福"所說作惡行二補特伽羅。 "依此二"此中第二方式"少福有福"所說作善行等應配。因此二補特伽羅說業作。如是依第一第二方式于第三第四方式應知配合。 外行相應外道行相應,非解脫行。自樂即以非法樂自樂,故說"圓滿惡行"。以"今無與我等"等依三慢方式說圓滿惡行。以邪見即以"欲無過"如是轉起邪見。遊女即趣向出家苦行女。年少即年輕。柔軟即細嫩。少毛即薄淡褐毛少毛。欲即事欲。應飲即應受用,或應飲即受用性。趣即近。因飲字此受用義,且應字作者成就,如欲受用義。煩惱欲亦受用攝入事欲。 此即如所說義分別分別。依外道方式來注中如是分別故。于教即於此教。 或阿羅漢于自無謊稱"有"。虛談,受用資具,依威儀即此三欺誑事。如是即持頭陀(彌)。

1.22) samādānavasena lūkhājīvī eva. Dullabhasukho bhavissāmi duggatīsu upapattiyāti adhippāyo.

383.Asukaṭṭhānatoti asukabhavato. Āgatāti nibbattanavasena idhāgatā. Idāni gantabbaṭṭhānanti āyatiṃ nibbattanaṭṭhānaṃ. Puna upapattinti āyatiṃ anantarabhavato tatiyaṃ upapattiṃ, puna upapattīti punappunaṃ nibbatti. Kena kāraṇenāti yathābhūtaṃ ajānanto hi icchādosavasena yaṃ kiñci garaheyya, ahaṃ pana yathābhūtaṃ jānanto sabbaṃ taṃ kena kāraṇena garahissāmi, taṃ kāraṇaṃ natthīti adhippāyo, tenāha 『『garahitabbamevā』』tiādi. Tamatthanti garahitabbasseva garahaṇaṃ, pasaṃsitabbassa ca pasaṃsanaṃ.

Na koci 『『na sādhū』』ti vadati diṭṭhadhammikassa, samparāyikassa ca atthassa sādhanavaseneva pavattiyā bhaddakattā. Pañcavidhaṃ veranti pāṇātipātādipañcavidhaṃ veraṃ. Tañhi pañcavidhassa sīlassa paṭisattubhāvato, sattānaṃ verahetutāya ca 『『vera』』nti vuccati. Tato eva taṃ na koci 『『sādhū』』ti vadati, tathā diṭṭhadhammikādiatthānaṃ asādhanato, sattānaṃ sādhubhāvassa ca dūsanato. Na nirundhitabbanti rūpaggahaṇe na nivāretabbaṃ. Dassanīyadassanattho hi cakkhupaṭilābhoti tesaṃ adhippāyo. Yadaggena tesaṃ pañcadvāre asaṃvaro sādhu , tadaggena tattha saṃvaro na sādhūti āha 『『puna yaṃ te ekaccanti pañcadvāre saṃvara』』nti.

Atha vā yaṃ te ekaccaṃ vadanti 『『sādhū』』ti te 『『eke samaṇabrāhmaṇā』』ti vuttā titthiyā yaṃ attakilamathānuyogādiṃ 『『sādhū』』ti vadanti, mayaṃ taṃ na 『『sādhū』』ti vadāma. Yaṃ te ekaccaṃ vadanti 『『na sādhū』』ti yaṃ pana te anavajjapaccayaparibhogaṃ, sunivatthasupārupanādisammāpaṭipattiñca 『『na sādhū』』ti vadanti, taṃ mayaṃ 『『sādhū』』ti vadāmāti evaṃ pettha attho veditabbo.

Evaṃ yaṃ paravādamūlakaṃ catukkaṃ dassitaṃ, tadeva puna sakavādamūlakaṃ katvā dassitanti pakāsento 『『eva』』ntiādimāha. Yañhi kiñci kenaci samānaṃ, tenapi taṃ samānameva, tathā asamānaṃ pīti. Samānāsamānatanti samānāsamānatāmattaṃ. Anavasesato hi pahātabbānaṃ dhammānaṃ pahānaṃ sakavāde dissati, na paravāde. Tathā paripuṇṇameva ca upasampādetabbadhammānaṃ upasampādanaṃ sakavāde, na paravāde. Tena vuttaṃ 『『tyāha』』ntiādi.

Samanuyuñjāpanakathāvaṇṇanā

讓我為您直譯這段巴利文： 1.22. 以受持方式即粗活命者。將得難樂於惡趣生起義。 383. 某處即某有。來即以生起方式來此。今應去處即未來生起處。再生即未來從無間有第三生,再生即一再生。何因即不如實知者以欲嗔方式可呵任何,我如實知一切彼何因呵責,彼因無義,故說"實應呵"等。彼義即實應呵者呵,應贊者贊。 無人說"不善"因現法及來世義以成就方式轉起故賢善性。五種怨即殺生等五種怨。彼實因五種戒對敵性,及諸有情怨因性故說"怨"。故彼無人說"善",如是因不成就現法等義,及污損有情善性。不應制即于取色不應阻。因得眼為見應見義為彼等意。以彼等五門不律儀善,以彼于彼律儀不善故說"又彼等一"即於五門律儀。 或又彼等一說"善"即所說"某沙門婆羅門"外道所說自苦行等"善",我等說彼"不善"。彼等一說"不善"即彼等說無過資具受用,善著衣等正行"不善",我等說彼"善",如是此亦應知義。 如是顯示依他說為根本四,再作自說為根本顯示故說"如是"等。任何與某相同,以彼亦彼相同,如是不同亦。相同不同即相同不同性。因無餘應斷諸法斷見於自說,非他說。如是圓滿應得諸法得於自說,非他說。故說"彼說"等。 隨問令說論注。

385.Laddhiṃpucchantoti 『『kiṃ samaṇo gotamo saṃkilesadhamme anavasesaṃ pahāya vattati, udāhu pare gaṇācariyā. Ettha tāva attano laddhiṃ vadā』』ti laddhiṃ pucchanto. Kāraṇaṃ pucchantoti 『『samaṇo gotamo saṃkilesadhamme anavasesaṃ pahāya vattatī』』ti vutte 『『kena kāraṇena evamatthaṃ gāhayā』』ti kāraṇaṃ pucchanto. Ubhayaṃ pucchantoti 『『idaṃ nāmettha kāraṇa』』nti kāraṇaṃ vatvā paṭiññāte atthe sādhiyamāne anvayato, byatirekato ca kāraṇaṃ samatthetuṃ sadisāsadisabhedaṃ upamodāharaṇadvayaṃ pucchanto, ubhayaṃ pucchanto kāraṇassa ca tilakkhaṇasampattiyā yathāpaṭiññāte atthe sādhite sammadeva anupacchā bhāsanto nigamento samanubhāsati nāma. Upasaṃharitvāti upanetvā. 『『Kiṃ te』』tiādi upasaṃharaṇākāradassanaṃ. Dutiyapadeti 『『saṅghena vā saṅgha』』nti imasmiṃ pade.

Tamatthanti taṃ pahātabbadhammānaṃ anavasesaṃ pahāya vattanasaṅkhātañca samādātabbadhammānaṃ anavasesaṃ samādāya vattanasaṅkhātañca atthaṃ. Yojetvāti akusalādipadehi yojetvā. Akosallasambhūtaṭṭhena akusalā ceva tatoyeva akusalāti ca saṅkhaṃ gatāti saṅkhātā tattha purimapadena ekantākusale vadati, dutiyapadena taṃsahagate, taṃpakkhiye ca, tenāha 『『koṭṭhāsaṃ vā katvā ṭhapitā』』ti, akusalapakkhiyabhāvena vavatthāpitāti attho. Avajjaṭṭho dosaṭṭho gārayhapariyāyattāti āha 『『sāvajjāti sadosā』』ti. Ariyā nāma niddosā, ime pana katthacipi niddosā na hontīti niddosaṭṭhena ariyā bhavituṃ nālaṃ asamatthā.

386-392.Yanti kāraṇe etaṃ paccattavacananti āha 『『yena viññū』』ti. Yaṃ vā panāti 『『yaṃ pana kiñcī』』ti asambhāvanavacanametanti āha 『『yaṃ vā taṃ vā appamattaka』』nti. Gaṇācariyā pūraṇādayo. Satthuppabhavattā saṅghassa saṅghasampattiyāpi satthusampatti vibhāvīyatīti āha 『『saṅghapasaṃsāyapi satthuyeva pasaṃsāsiddhito』』ti. Sā pana pasaṃsā pasādahetukāti pasādamukhena taṃ dassetuṃ 『『pasīdamānāpi hī』』tiādi vuttaṃ. Tattha pi-saddena yathā anvayato pasaṃsā samuccīyati, evaṃ satthuvippaṭipattiyā sāvakesu, sāvakavippaṭipattiyā ca satthari appasādo samuccīyatīti daṭṭhabbaṃ. Sarīrasampattinti rūpasampattiṃ, rūpakāyapāripūrinti attho. Bhavanti vattāro rūpappamāṇā , ghosadhammappamāṇā ca. Puna bhavanti vattāroti dhammappamāṇavaseneva yojetabbaṃ. Yā saṅghassa pasaṃsāti ānetvā sambandho.

Tattha yā buddhānaṃ, buddhasāvakānaṃyeva ca pāsaṃsatā, aññesañca tadabhāvo jotito, taṃ viratippahānasaṃvaruddesavasena nīharitvā dassetuṃ 『『ayamadhippāyo』』tiādi vuttaṃ. Tattha setughātavirati nāma ariyamaggavirati. Vipassanāmattavasenāti 『『anicca』』nti vā 『『dukkha』』nti vā vividhaṃ dassanamattavasena, na pana nāmarūpavavatthānapaccayapariggaṇhanapubbakaṃ lakkhaṇattayaṃ āropetvā saṅkhārānaṃ sammasanavasena. Itarānīti samucchedapaṭippassaddhinissaraṇappahānāni. 『『Sesa』』nti pañcasīlato añño sabbo sīlasaṃvaro, 『『khamo hotī』』tiādinā (ma. ni. 1.24; 3.159; a. ni.

讓我為您直譯這段巴利文： 385. 問見解即問"沙門瞿曇斷一切雜染法而住,或其他眾師。此先說你見解"問見解。問因即說"沙門瞿曇斷一切雜染法而住"時問"以何因令取如是義"問因。問二者即說"此名此因"說因於所許義成就時從順理、違理證成因問相似不相似差別二譬喻,問二者因三相圓滿於如所許義成就時正後說結集名隨問。引即近。"汝等"等顯示引相。第二句即"眾或眾"此句。 彼義即彼斷應斷法一切斷而住及受持應受持法一切受持而住義。配即以不善等句配。因非善生故不善及由彼即名不善稱為稱彼中前句說一向不善,第二句說彼相應及彼分,故說"作分而安立",即以不善分性決定義。過失義過義因應呵近義故說"有過即有過"。聖名無過,此等任何處無過故以無過義不能成為聖無能。 386-392. 凡即于因此主格語故說"由智者"。或凡即說"但任何"不敬語故說"或凡或小"。眾師即富蘭那等。因眾從師生故以眾圓滿亦明師圓滿故說"以眾贊亦成師贊"。彼贊因凈故以凈門顯示彼故說"凈"等。此中亦字如從順理集贊,如是師違犯于聲聞,聲聞違犯于師不凈應見集。身圓滿即色圓滿,即色身圓滿義。有說者色量,聲法量。又有說者即以法量應配。凡眾贊引配。 此中顯示佛、佛聲聞應贊,余無彼,彼以離斷律儀說方式引顯示故說"此意"等。此中斷橋離即聖道離。僅以觀即以"無常"或"苦"種種見方式,非以界定名色了知緣後置三相以觀察諸行方式。余即斷、寂、出離斷。"余"即離五戒餘一切戒律儀,"堪忍"等(中部。

4.114) vutto suparisuddho khantisaṃvaro, 『『paññāyete pidhiyyare』』ti (su. ni. 1041; cūḷani. 60) evaṃ vutto kilesānaṃ samucchedako maggañāṇasaṅkhāto ñāṇasaṃvaro, manacchaṭṭhānaṃ indriyānaṃ pidahanavasena pavatto parisuddho indriyasaṃvaro, 『『anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā』』tiādinā (dī. ni. 2.402; ma. ni. 1.135; saṃ. ni. 5.8; vibha. 205) vutto sammappadhānasaṅkhāto vīriyasaṃvaroti imaṃ saṃvarapañcakaṃ sandhāyāha. Pañca kho panime pātimokkhuddesātiādi sāsane sīlassa bahubhāvaṃ dassetvā tadekadese eva paresaṃ avaṭṭhānadassanatthaṃ yathāvuttasīlasaṃvarasseva puna gahaṇaṃ.

Ariyaaṭṭhaṅgikamaggavaṇṇanā

393.Sīhanādanti seṭṭhanādaṃ, abhītanādaṃ kenaci appaṭivattiyanādanti attho. 『『Ayaṃ yathāvutto mama vādo aviparīto, tassa aviparītabhāvo imaṃ maggaṃ paṭipajjitvā aparappaccayato jānitabbo』』ti evaṃ aviparītabhāvāvabodhanatthaṃ. 『『Atthi kassapā』』tiādīsu yaṃ maggaṃ paṭipanno samaṇo gotamo vadanto yuttapattakāle, tathabhāvato bhūtaṃ, ekaṃsato hitāvihabhāvena atthaṃ, dhammato anapetattā dhammaṃ, vinayayogato paresaṃ vinayanato ca vinayaṃ vadatīti sāmaṃyeva attapaccakkhatova jānissati, so mayā sayaṃ abhiññā sacchikatvā pavedito sakalavaṭṭadukkhanissaraṇabhūto atthi kassapa maggo, tassa ca adhigamūpāyabhūtā pubbabhāgapaṭipadāti ayamettha yojanā. Tena 『『samaṇo gotamo ime dhamme』』tiādinayappavatto vādo kenaci asaṃkampiyo yathābhūtasīhanādoti dasseti.

『『Evametaṃ yathābhūtaṃ sammappaññāya passatī』』tiādīsu (a. ni. 3.134) viya maggañca paṭipadañca ekato katvā dassento. 『『Ayamevā』』ti vacanaṃ maggassa puthubhāvapaṭikkhepanatthaṃ, sabbaariyasādhāraṇabhāvadassanatthaṃ, sāsane pākaṭabhāvadassanatthañca. Tenāha 『『ekāyano ayaṃ bhikkhave maggo』』ti, (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 5.367, 384, 409)『『eseva maggo natthañño dassanassa visuddhiyā』』ti (dha. pa. 274),

『『Ekāyanaṃ jātikhayantadassī,

Maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe,

Tarissanti ye ca taranti ogha』』nti. (saṃ. ni. 5.384, 409; mahāni. 191; cūḷani. 107, 121; netti. 170);

Sabbesu suttapadesesu abhidhammapadesesu ca ekovāyaṃ maggo pākaṭo paññāto āgato cāti.

Tapopakkamakathāvaṇṇanā

讓我為您直譯這段巴利文： 4.114. 說清凈忍辱律儀,"以慧彼等蓋"如是說斷煩惱道智名智律儀,依意為第六諸根防護方式轉起清凈根律儀,"為未生諸惡不善法不生"等說正勤名精進律儀即依此五律儀說。五波羅提木叉等於教顯示戒多性后僅于彼一分顯示他住故再取如所說戒律儀。 聖八支道注 393. 師子吼即勝吼,無畏吼不被任何反對吼義。"此如所說我說不顛倒,彼不顛倒性修此道由無依他當知"如是爲了解不顛倒性。"有迦葉"等中修何道沙門瞿曇說時適宜,如是性故真實,一向利害性故義,不離法故法,由律相應及調伏他故律他自親證當知,彼我以自證知已說脫一切輪迴苦有迦葉道,及彼證得方便前分行此中配合。由彼"沙門瞿曇此等法"等方式轉起說不被任何動搖如實師子吼顯示。 如"如是彼如實以正慧見"等中合道及行顯示。說"唯此"為遮道多性,顯示一切聖共性,及顯示于教顯著性。故說"諸比丘此一乘道","唯此道無他見清凈", "一乘見生盡, 知道悲愍利; 以此道前度, 將度今度暴。" 於一切經處阿毗達磨處此唯一道顯著知來。 苦行加行論注

1. Tapoyeva upakkamitabbato ārabhitabbato tapopakkamoti āha 『『tapārambhā』』ti. Ārambhanañcettha karaṇamevāti āha 『『tapokammānītiattho』』ti. Samaṇakammasaṅkhātāti samaṇehi kattabbakammasaññitā. Niccoloti nissaṭṭhacelo sabbena sabbaṃ paṭikkhittacelo. Naggiyavatasamādānena naggo. 『『Ṭhitakova uccāraṃ karotī』』tiādi nidassanamattaṃ, vamitvā mukhavikkhālanādiācārassapi tena vissaṭṭhattā. Jivhāya hatthaṃ apalikhati apalihati udakena adhovanato. Dutiyavikappepi eseva nayo. 『『Ehi bhaddante』』ti vutte upagamanasaṅkhāto vidhi ehibhaddanto, taṃ caratīti ehibhaddantiko, tappaṭikkhepena na ehibhaddantiko. Na karoti samaṇena nāma parassa vacanakarena na bhavitabbanti adhippāyena. Puretaranti taṃ ṭhānaṃ attano upagamanato puretaraṃ. Taṃ kira so 『『bhikkhunā nāma yādicchakī eva bhikkhā gahetabbā』』ti adhippāyena na gaṇhāti. Uddissakataṃ 『『mama nimittabhāvena bahū khuddakā pāṇā saṅghātaṃ āpāditā』』ti na gaṇhāti. Nimantanaṃ na sādiyati 『『evaṃ tesaṃ vacanaṃ kataṃ bhavissatī』』ti. Kumbhīādīsupi so sattasaññīti āha 『『kumbhīkaḷopiyo』』tiādi.

Kabaḷantarāyoti kabaḷassa antarāyo hotīti. Gāmasabhāgādivasena saṅgamma kittenti etissāti saṅkitti, tathā saṃhaṭataṇḍulādisañcayo. Manussāti veyyāvaccakaramanussā.

Surāpānamevāti majjalakkhaṇappattāya surāya pānameva surāggahaṇena cettha merayampi saṅgahitaṃ. Ekāgārameva uñchatīti ekāgāriko. Ekālopeneva vattatīti ekālopiko. Dīyati etāyāti datti, dvattiālopamattagāhi khuddakaṃ bhikkhādānabhājanaṃ, tenāha 『『khuddakapātī』』ti. Abhuñjanavasena eko aho etassa atthīti ekāhiko, āhāro. Taṃ ekāhikaṃ, so pana atthato ekadivasalaṅghakoti āha 『『ekadivasantarika』』nti. 『『Dvīhika』』ntiādīsupi eseva nayo. Ekāhaṃ abhuñjitvā ekāhaṃ bhuñjanaṃ ekāhavāro, taṃ ekāhikameva atthato. Dvīhaṃ abhuñjitvā dvīhaṃ bhuñjanaṃ dvīhavāro. Sesadvayepi eseva nayo. Ukkaṭṭho pana pariyāyabhattabhojaniko dvīhaṃ abhuñjitvā ekāhameva bhuñjati. Sesadvayepi eseva nayo.

395.Kuṇḍakanti tanutaraṃ taṇḍulasakalaṃ.

1. Saṇehi saṇavākehi nibbattavatthāni sāṇāni. Missasāṇāni masāṇāni, na bhaṅgāni. Erakatiṇādīnīti ādi-saddena akkamakacikadalīvākādīnaṃ saṅgaho. Erakādīhi katāni hi chavāni lāmakāni dussānīti vattabbataṃ labhanti.

Micchāvāyāmavaseneva ukkuṭikavatānuyogoti āha 『『ukkuṭikavīriyaṃ anuyutto』』ti. Thaṇḍilanti vā samā pakatibhūmi vuccati 『『patthaṇḍile pāturahosī』』tiādīsu (ma. ni.

讓我為您直譯這段巴利文： 394. 因苦行即應開始應修故名苦行加行故說"苦行始"。此中始即作故說"苦行業義"。名沙門業即名沙門應作業。無衣即舍衣一切遍離衣。以裸行受持故裸。"立而大便"等僅示例,彼亦舍嘔吐漱口等行故。因不以水洗以舌舔手。第二選擇亦此方式。"來賢者"時說趣近名儀式來賢者,行彼即來賢者,以遮彼非來賢者。不作因名沙門不應隨他語意。以前即于彼處自趣近以前。據說彼因"名比丘隨欲即取食"意不取。獻作"因我相眾小生命死"不取。不受請"如是彼等語作"。于鍋等亦彼想有情故說"鍋瓢"等。 食障即食障礙。以村共等方式共稱此故共稱,如是積聚米等集聚。人即作服務人。 即飲酒即得酒相酒飲即此中以酒攝取果酒。僅乞一家故一家。僅一團住故一團。以此施故施,取二三團量小缽食器,故說"小缽"。以不食方式有一日故一日,食。彼一日,彼實義一日斷食故說"一日間"。"二日"等中亦此方式。不食一日食一日為一日次,彼實義即一日。不食二日食二日為二日次。餘二亦此方式。上則次第食者不食二日僅食一日。餘二亦此方式。 395. 糠即薄米屑。 396. 麻麻絲生衣為麻衣。雜麻衣雜麻衣,非破布。茅草等即等字攝取膠麻芭蕉皮等。因以茅等作應說得粗劣衣。 以邪精進方式趺坐行受持故說"行趺坐精進"。地即說平自然地如"現於平地"等(中部。

4.10) viya, tasmā thaṇḍilaseyyanti anantarahitāya pakatibhūmiyaṃ seyyanti vuttaṃ hoti. Laddhaṃ āsananti nisīdituṃ yathāladdhaṃ āsanaṃ. Akopetvāti aññattha anupagantvā, tenāha 『『tattheva nisīdanasīlo』』ti. So hi taṃ achaḍḍento apariccajanto akopento nāma hoti. Vikaṭanti gūthaṃ vuccati āsayavasena virūpaṃ jātanti katvā.

Ettha ca 『『acelako hotī』』tiādīni vatapadāni yāva 『『na thusodakaṃ pivatī』』ti etāni ekavārāni. 『『Ekāgāriko vā』』tiādīni nānāvārāni, nānākālikāni vā. Tathā 『『sākabhakkho vā』』tiādīni, 『『sāṇānipi dhāretī』』tiādīni ca. Tathā hettha vā-saddaggahaṇaṃ, pi-saddaggahaṇañca kataṃ. Pi-saddopi vikappattho eva daṭṭhabbo. Purimesu pana na kataṃ. Evañca katvā 『『acelako hotī』』ti vatvā 『『sāṇānipi dhāretī』』tiādi vacanassa, 『『rajojalladharo hotī』』ti vatvā 『『udakorohanānuyogaṃ anuyutto』』ti vacanassa ca avirodho siddho hoti. Atha vā kimettha avirodhacintāya. Ummattakapacchisadiso hi titthiyavādo. Atha vā 『『acelako hotī』』ti ārabhitvā tappasaṅgena sabbampi attakilamathānuyogaṃ dassentena 『『sāṇānipi dhāretī』』tiādi vuttanti daṭṭhabbaṃ.

Tapopakkamaniratthakathāvaṇṇanā

397.Sīlasampadādīhi vināti sīlasampadā, samādhisampadā, paññāsampadāti imāhi lokuttarāhi sampadāhi vinā na kadāci sāmaññaṃ vā brahmaññaṃ vā sambhavati, yasmā ca tadevaṃ, tasmā tesaṃ tapopakkamānaṃ niratthakataṃ dassentoti yojanā. 『『Dosaveravirahita』』nti idaṃ dosassa mettāya ujupaṭipakkhatāya vuttaṃ. Dosa-ggahaṇena vā sabbepi jhānapaṭipakkhā saṃkilesadhammā gahitā, vera-ggahaṇena paccatthikabhūtā sattā. Yadaggena hi dosarahitaṃ, tadaggena verarahitanti.

1. Pākaṭabhāvena kāyati gametīti pakati, lokasiddhavādo, tenāha 『『pakati kho esāti pakatikathā esā』』ti. Mattāyāti mattā-saddo 『『mattā sukhapariccāgā』』tiādīsu (dha. pa. 290) viya appatthaṃ antonītaṃ katvā pamāṇavācakoti āha 『『iminā pamāṇena evaṃ parittakenā』』ti. Tena pana pamāṇena pahātabbo pakaraṇappatto paṭipattikkamoti āha 『『paṭipattikkamenā』』ti. Sabbatthāti sabbavāresu.

399.Aññathā vadathāti yadi acelakabhāvādinā sāmaññaṃ vā brahmaññaṃ vā abhavissa, suvijānova samaṇo suvijāno brāhmaṇo. Yasmā pana tumhe ito aññathāva sāmaññaṃ brahmaññañca vadatha, tasmā dujjānova samaṇo dujjāno brāhmaṇo, tenāha 『『idaṃ sandhāyāhā』』ti. Taṃ pakativādaṃ paṭikkhipitvāti pubbe yaṃ pākatikaṃ sāmaññaṃ brahmaññañca hadaye ṭhapetvā tena 『『dukkara』』ntiādi vuttaṃ, tameva sandhāya bhagavatāpi 『『pakati kho esā』』tiādi vuttaṃ. Idha pana taṃ pakativādaṃ pākatikasamaṇabrāhmaṇavisayaṃ kathaṃ paṭikkhipitvā paṭisaṃharitvā sabhāvatova paramatthatova samaṇassa brāhmaṇassa ca dujjānabhāvaṃ āvikaronto pakāsento. Tatrāpīti samaṇabrāhmaṇavādepi vuttanayeneva.

Sīlasamādhipaññāsampadāvaṇṇanā

400-

讓我為您直譯這段巴利文： 4.10. 如是,故地臥即說于無間隔自然地臥。得座即得如所應坐座。不動即不去他處,故說"即彼處坐習"。彼實不捨不離不動名。穢即說糞因住處成丑故。 此中"成無衣"等行句乃至"不飲糠水"此等一次。"或一家"等種種次,或種種時。如是"或食菜"等,"或著麻衣"等。如是此中取或字,取亦字。亦字亦應見選擇義。前則不作。如是作已說"成無衣"后說"或著麻衣"等,說"著塵垢"后說"行水浴"等無相違成立。或何此中思惟無違。因外道說如狂者籃。或說"成無衣"開始隨彼機顯示一切自苦行故說"或著麻衣"等應見。 苦行加行無義論注 397. 以無戒圓滿等即以戒圓滿、定圓滿、慧圓滿此等出世圓滿無時不生沙門性或婆羅門性,因此如是,故顯示彼等苦行加行無義性配合。"離嗔怨"此因嗔慈正對治故說。或以嗔攝一切禪對治雜染法,以怨攝敵對有情。因以無嗔故以無怨。 398. 以顯著方式知曉故自性,世間成就說,故說"自性實此即自性說此"。量即量字如"量樂舍"等入少義說量義故說"以此量如是少"。以彼量應斷得機會行道次第故說"行道次第"。一切處即一切次。 399. 說異即若以無衣等有沙門性或婆羅門性,容易知沙門容易知婆羅門。因汝等從此說異沙門性婆羅門性,故難知沙門難知婆羅門,故說"依此說"。遮彼自性說即前置心前所說自性沙門性婆羅門性說"難作"等,依彼世尊亦說"自性實此"等。此中遮彼自性說屬自性沙門婆羅門說后從自性即第一義沙門婆羅門難知性顯明。彼亦即沙門婆羅門說中如所說方式。 戒定慧圓滿注 400-

1.Paṇḍitoti hetusampattisiddhena paṇḍiccena samannāgato, kathaṃ uggahesi paripakkañāṇattā ghaṭe padīpena viya abbhantare samujjalantena paññāveyyattiyena tattha tattha bhagavatā desitamatthaṃ pariggaṇhanto tampi desanaṃ upadhāresi. Tassa cāti yo acelako hoti yāva udakorohanānuyogaṃ anuyutto viharati, tassa ca. Tā sampattiyo pucchāmi, yāhi samaṇo ca hotīti adhippāyo. Sīlasampadāyāti iti-saddo ādiattho, tena 『『cittasampadāya paññāsampadāyā』』ti padadvayaṃ saṅgaṇhāti asekkhasīlādikhandhattayasaṅgahitañhi arahattaṃ, tenāha 『『arahattaphalameva sandhāya vutta』』ntiādi. Tattha idanti idaṃ vacanaṃ.

Sīhanādakathāvaṇṇanā

1. Anaññasādhāraṇatāya , anaññasādhāraṇatthavisayatāya ca anuttaraṃ buddhasīhanādaṃ nadanto. Ativiya accantavisuddhatāya paramavisuddhaṃ. Paramanti ukkaṭṭhaṃ, tenāha 『『uttama』』nti. Sīlameva lokiyasīlattā. Yathā anaññasādhāraṇaṃ bhagavato lokuttarasīlaṃ savāsanaṃ paṭipakkhaviddhaṃsanato, evaṃ lokiyasīlampi tassa anucchavikabhāvena sambhūtattā, samena samanti samasamanti ayamettha atthoti āha 『『mama sīlasamena sīlena mayā sama』』nti. 『『Yadidaṃ adhisīla』』nti lokiyaṃ, lokuttarañcāti duvidhampi buddhasīlaṃ ekajjhaṃ katvā vuttaṃ. Tenāha 『『sīlepī』』ti. Iti imanti evaṃ imaṃ sīlavisayaṃ. Paṭhamaṃ pavattattā paṭhamaṃ.

Tapatīti santappati, vidhamatīti attho. Jigucchatīti hīḷeti lāmakato ṭhapeti. Niddosattā ariyā ārakā kilesehīti. Maggaphalasampayuttā vīriyasaṅkhātā tapojigucchāti ānetvā sambandho. Paramā nāma sabbukkaṭṭhabhāvato. Yathā yuvino bhāvo yobbanaṃ, evaṃ jigucchino bhāvo jegucchaṃ. Kilesānaṃ samucchindanapaṭippassambhanāni samucchedapaṭipassaddhivimuttiyo. Nissaraṇavimutti nibbānaṃ. Atha vā sammāvācādīnaṃ adhisīlaggahaṇena, sammāvāyāmassa adhijegucchaggahaṇena, sammādiṭṭhiyā adhipaññāggahaṇena gahitattā aggahitaggahaṇena sammāsaṅkappasatisamādhayo maggaphalapariyāpannā samucchedapaṭipassaddhivimuttiyo daṭṭhabbā. Nissaraṇavimutti pana nibbānameva.

讓我為您直譯這段巴利文： 1. 賢者即具足由因圓滿成就賢明,如何學習因智慧成熟如瓶中燈內在明亮以智慧敏銳于彼彼世尊所說義把握亦憶持彼教。彼且即彼成無衣乃至住行水浴。問彼等圓滿,以此成沙門意。戒圓滿即此字義首,以彼攝"心圓滿慧圓滿"二句因含無學戒等三蘊攝阿羅漢,故說"依阿羅漢果說"等。此中此即此語。 師子吼論注 402. 以非共他性,及非共他義境性吼無上佛師子吼。以極甚究竟清凈故極清凈。最即勝,故說"最上"。戒即世間戒故。如世尊非共他出世間戒以滅除隨眠對治,如是世間戒亦因生起適合彼,等與等即平等此中義故說"以我戒等戒與我等"。"即此增上戒"說合一世間出世間二種佛戒。故說"于戒"。如是此即如是此戒境。因先轉故先。 熱即正熱,消滅義。厭離即輕視置為劣。因無過聖遠離煩惱。道果相應名精進苦厭離引配。最即因一切勝性。如少年性青年,如是厭離性厭離。煩惱斷寂為斷寂解脫。出離解脫涅槃。或以增上戒攝正語等,以增上厭離攝正精進,以增上慧攝正見,以攝未攝故應見道果所攝正思惟念定斷寂解脫。出離解脫即涅槃。

1. Yaṃ kiñci janavivittaṃ ṭhānaṃ idha 『『suññāgāra』』nti adhippetaṃ. Tattha nadantena vinā nādo natthīti āha 『『ekatova nisīditvā』』ti. Aṭṭhasu parisāsūti khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisāti imāsu aṭṭhasu parisāsu.

Vesārajjānīti visāradabhāvā ñāṇappahānasampadānimittaṃ kutoci asantassanabhāvā nibbhayabhāvāti attho. Āsabhaṃ ṭhānanti seṭṭhaṃ ṭhānaṃ, uttamaṃ ṭhānanti attho. Āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho.

Apica usabhassa idanti āsabhaṃ, āsabhaṃ viyāti āsabhaṃ. Yathā hi nisabhasaṅkhāto usabho attano usabhabalena catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisāpathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena akampiyo acalena ṭhānena tiṭṭhati. Evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti attani āropeti. Tena vuttaṃ 『『āsabhaṃ ṭhānaṃ paṭijānātī』』ti.

Sīhanādaṃ nadatīti yathā migarājā parissayānaṃ sahanato, vanamahiṃsamattavāraṇādīnaṃ hananato ca 『『sīho』』ti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato, parappavādānaṃ hananato ca 『『sīho』』ti vuccati. Evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. Tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi dasahi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso 『『iti rūpa』』ntiādinā (saṃ. ni. 3.78; a. ni.

讓我為您直譯這段巴利文： 403. 此中任何離人處所意為"空閑處"。彼中無獨自吼故說"獨自坐"。於八眾中即剎帝利眾、婆羅門眾、居士眾、沙門眾、四大天王眾、三十三天眾、魔眾、梵眾於此八眾中。 無畏即無懼狀態因智斷圓滿相從任何不恐懼狀態無畏狀態義。牛王處即勝處,最上處義。或牛王即前佛,彼等處義。 又牛之此故牛王,如牛王。如實稱牛王以牛王力以四足壓地以不動處住,如是如來亦具足十如來力以四無畏足壓八眾地于天界世間不被任何敵動以不動處住。如是住即認許彼牛王處趣向不否認置於自身。故說"認許牛王處"。 吼師子吼即如獸王因堪忍危難,因殺林牛大象等說"師子",如是如來因堪忍世間法,因殺他論說"師子"。如是所說師子吼師子吼。此中如師子具足師子力一切處無懼無豎毛吼師子吼,如是如來師子亦具足十如來力於八眾無懼無豎毛以"如是色"等。;

8.2) nayena nānāvilāsasampannaṃ sīhanādaṃ nadati.

Pañhaṃ abhisaṅkharitvāti ñātuṃ icchitamatthaṃ attano ñāṇabalānurūpaṃ abhiracitvā taṅkhaṇaṃyevāti pucchitakkhaṇeyeva ṭhānuppattikapaṭibhānena vissajjeti. Cittaṃ paritosetiyeva ajjhāsayānurūpaṃ vissajjanato. Sotabbañcassa maññanti aṭṭhakkhaṇavajjitena navamena khaṇena labbhamānattā. 『『Yaṃ no satthā bhāsati, taṃ no sossāmā』』ti ādaragāravajātā mahantena ussāhena sotabbaṃ sampaṭicchitabbaṃ maññanti. Suppasannā pasādābhibuddhiyā vigatupakkilesatāya kallacittā muducittā honti. Pasannakāranti pasannehi kātabbasakkāraṃ, dhammāmisapūjanti attho. Tattha āmisapūjaṃ dassento 『『paṇītānī』』tiādimāha. Dhammapūjā pana 『『tathattāyā』』ti iminā dassitā. Tathābhāvāyāti yathattāya yassa vaṭṭadukkhanissaraṇatthāya dhammo desito, tathābhāvāya, tenāha 『『dhammānudhammapaṭipattipūraṇatthāyā』』ti. Sā ca dhammānudhammapaṭipatti yāya anupubbiyā paṭipajjitabbā, paṭipajjantānañca sati ajjhattikaṅgasamavāye ekaṃsikā tassā pāripūrīti taṃ anupubbiṃ dassetuṃ 『『keci saraṇesū』』tiādi vuttaṃ.

Imasmiṃpanokāse ṭhatvāti 『『paṭipannā ca ārādhentī』』ti etasmiṃ sīhanādakiccapāripūridīpane pāḷipadese ṭhatvā. Samodhānetabbāti saṅkalitabbā. Eko sīhanādo asādhāraṇo aññehi appaṭivattiyo seṭṭhanādo abhītanādoti katvā. Esa nayo sesesupi. Purimānaṃ dasannantiādito paṭṭhāya yāva 『『vimuttiyā mayhaṃ sadiso natthī』』ti etesaṃ purimānaṃ dasannaṃ sīhanādānaṃ, niddhāraṇe cettha sāmivacanaṃ, tenāha 『『ekekassā』』ti. 『『Parisāsu ca nadatī』』ti ādayo parivārā 『『ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī』』ti sīhanādaṃ nadanto bhagavā parisāyaṃ nadati visārado nadati yāva 『『paṭipannā ārādhentī』』ti atthayojanāya sambhavato . Tathā sesesupi navasu.

『『Eva』』ntiādi yathāvuttānaṃ tesaṃ saṅkaletvā dassanaṃ. Te dasāti te 『『parisāsu ca nadatī』』ti ādayo sīhanādā. Purimānaṃ dasannanti yathāvuttānaṃ purimānaṃ dasannaṃ. Parivāravasenāti paccekaṃ parivāravasena yojiyamānā sataṃ sīhanādā. Purimā ca dasāti tathā ayojiyamānā purimā ca dasāti evaṃ dasādhikaṃ sīhanādasataṃ hoti. Evaṃ vādīnaṃ vādanti evaṃ pavattavādānaṃ titthiyānaṃ vādaṃ. Paṭisedhetvāti tathābhāvābhāvadassanena paṭikkhipitvā. Yaṃ bhagavā udumbarikasutte 『『idha nigrodha tapassī』』tiādinā (dī. ni. 3.33) upakkilesavibhāgaṃ, pārisuddhivibhāgañca dassento saparisassa nigrodhassa paribbājakassa purato sīhanādaṃ nadi, taṃ dassetuṃ 『『idāni parisati naditapubbaṃ sīhanādaṃ dassento』』tiādi vuttaṃ.

Titthiyaparivāsakathāvaṇṇanā

404.Idanti 『『rājagahe gijjhakūṭe pabbate viharantaṃ maṃ…pe… pañhaṃ pucchī』』ti idaṃ vacanaṃ. Kāmaṃ yadā nigrodho pañhaṃ pucchi, bhagavā cassa vissajjesi, na tadā gijjhakūṭe pabbate viharati, rājagahasamīpe pana viharatīti katvā 『『rājagahe gijjhakūṭe pabbate viharantaṃ ma』』nti vuttaṃ, gijjhakūṭe viharaṇañcassa tadā avicchinnanti, tenāha 『『yaṃ taṃ bhagavā』』tiādi. Yogeti naye, dukkhanissaraṇūpāyeti attho.

讓我為您直譯這段巴利文： 8.2. 方式以種種莊嚴具足吼師子吼。 整理問即欲知義隨自智力構造即彼剎那即問剎那以處生辯才解答。令心滿足因隨意樂解答。彼應聽即除八時以第九時得故。"我等師說,我等當聽"因生敬重以大精進應聽應受持認為。善凈信因信增長無垢故善心柔心。凈信作即凈信應作供養,即法財供養義。此中顯示財供養說"勝"等。法供養則以"如性"此顯示。如性即如義為出離輪迴苦故說法,如性,故說"為圓滿法隨法行故"。彼法隨法行以何次第應行,行者具足內分時一向圓滿彼故為顯示彼次第說"有歸依"等。 住此位置即"行者成就"此獅子吼作圓滿顯示經文位置住。應合即應集。一師子吼非共他不被反對勝吼無畏吼故。余亦此方式。前十即從始乃至"我解脫無等"此等前十師子吼,此中屬格為分別,故說"各一"。 "于眾吼"等眷屬"見某苦行者生地獄"吼師子吼世尊于眾吼無畏吼乃至"行者成就"義配合故。如是餘九中。 "如是"等顯示如所說彼等集合。彼十即彼"于眾吼"等師子吼。前十即如所說前十。以眷屬即各各以眷屬配合百師子吼。前十即如是不配合前十如是十上百師子吼。如是說者說即如是轉說外道說。遮即以顯示非如性遮止。世尊優檀跋利經"此尼拘陀苦行者"等顯示垢分清凈分于外道尼拘陀眷屬前吼師子吼,為顯示彼說"今顯示于眾已吼師子吼"等。 外道別住論注 404. 此即"住王舍城鷲峰山我......問問"此語。雖然當尼拘陀問問,世尊解答彼,不住鷲峰山,因住王舍城近故說"住王舍城鷲峰山我",彼時住鷲峰未斷故,故說"彼世尊"等。瑜伽即方式,即出苦方便義。

1. Yaṃ parivāsaṃ sāmaṇerabhūmiyaṃ ṭhito parivasatīti yojanā. Yasmā sāmaṇerabhūmiyaṃ ṭhitena parivasitabbaṃ, na gihibhūtena, tasmā aparivasitvāyeva pabbajjaṃ labhati. Ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadanti ettha pana pabbajjā-ggahaṇaṃ vacanasiliṭṭhatāvaseneva 『『dirattatirattaṃ sahaseyya』』nti (pāci. 50) ettha dirattaggahaṇaṃ viya. Gāmappavesanādīnīti ādi-saddena vesiyāvidhavāthullakumāripaṇḍakabhikkhunigocaratā, sabrahmacārīnaṃ uccāvacesu kiṃkaraṇīyesu dakkhānalasāditā, uddesaparipucchādīsu tibbachandatā, yassa titthāyatanato idhāgato, tassa avaṇṇe, ratanattayassa ca vaṇṇe anattamanatā, tadubhayaṃ yathākkamaṃ vaṇṇe ca avaṇṇe ca attamanatāti imesaṃ saṅgaho veditabbo, tenāha 『『aṭṭha vattāni pūrentenā』』ti. Ghaṃsitvā koṭṭetvāti ajjhāsayassa vīmaṃsanavasena suvaṇṇaṃ viya ghaṃsitvā koṭṭetvā.

Gaṇamajjhe nisīditvāti upasampadākammassa gaṇappahonakānaṃ bhikkhūnaṃ majjhe saṅghatthero viya tassa anuggahatthaṃ nisīditvā. Vūpakaṭṭhoti vivitto. Tādisassa sīlavisodhane appamādo avuttasiddhoti āha 『『kammaṭṭhāne satiṃ avijahanto』』ti. Pesitacittoti nibbānaṃ pati pesitacitto taṃninno tappoṇo tappabbhāro. Jātikulaputtāpi ācārasampannā eva arahattādhigamāya pabbajjāpekkhā hontīti tepi tehi ekasaṅgahe karonto āha 『『kulaputtāti ācārakulaputtā』』ti, tenāha 『『sammadevāti hetunāva kāraṇenevā』』ti. 『『Otiṇṇomhi jātiyā』』tiādinā nayena hi saṃvegapubbikaṃ yathānusiṭṭhaṃ pabbajjaṃ sandhāya idha 『『sammadevā』』ti vuttaṃ. Hetunāti ñāyena. Pāpuṇitvāti patvā adhigantvā. Sampādetvāti asekkhā sīlasamādhipaññā nipphādetvā, paripūretvā vāti attho.

Niṭṭhāpetunti nigamanavasena pariyosāpetuṃ. 『『Brahmacariyapariyosānaṃ…pe… vihāsī』』ti iminā eva hi arahattanikūṭena desanā pariyosāpitā. Taṃ pana nigamento 『『aññataro kho panā…pe… ahosī』』ti vuttaṃ dhammasaṅgāhakehi. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

Mahāsīhanādasuttavaṇṇanāya līnatthappakāsanā.

1. Poṭṭhapādasuttavaṇṇanā

Poṭṭhapādaparibbājakavatthuvaṇṇanā

讓我為您直譯這段巴利文： 405. 住沙彌地位住別住配合。因住沙彌地位應別住,非在家者,故不別住即得出家。欲出家,欲具足戒此中取出家僅依語順如"二三夜同宿"此中取二夜。入村等即等字攝取淫女寡婦大女童黃門比丘尼行處,于同梵行者種種應作事勤不懈等,于誦問等強欲,從彼外道來此,于彼不讚,於三寶贊不悅,彼二如次於贊及不讚悅應知攝取,故說"圓滿八事"。磨打即以審察意樂如金磨打。 坐于眾中即坐于具足戒羯磨眾量比丘中如僧上座為攝受彼。遠離即獨住。如是者凈戒不放逸成就未說故說"于業處不捨念"。遣心即向涅槃遣心趣向傾向趨向。生善子亦具足行為欲證阿羅漢求出家故彼等亦與彼等一攝說"善子即行為善子",故說"正即以因以理"。如"我淪生"等方式依策勵前如教出家此中說"正"。因即道理。得即達證得。成就即作無學戒定慧,或圓滿義。 結即以結論方式終結。以"梵行終......住"此即以阿羅漢結終教。結彼說"某......有"由結集者。此中義未分別者極易知。 大師子吼經註釋顯明隱義。 9. 布吒婆羅經注 布吒婆羅外道事注

406.Sāvatthiyanti samīpatthe bhummanti āha 『『sāvatthiṃ upanissāyā』』ti. Jetassa kumārassa vaneti jetena nāma rājakumārena ropite upavane. Nivāsaphāsutādinā pabbajitā āramanti etthāti ārāmo, vihāro. Phoṭo pādesu jātoti poṭṭhapādo. Vatthacchāyāchādanapabbajūpagatattā channaparibbājako. Brāhmaṇamahāsāloti mahāvibhavatāya mahāsāratāpatto brāhmaṇo. Samayanti sāmaññaniddeso, taṃ taṃ samayanti attho. Pavadantīti pakārato vadanti, attanā attanā uggahitaniyāmena yathā tathā samayaṃ vadantīti attho. 『『Pabhutayo』』ti iminā todeyyajāṇusoṇīsoṇadaṇḍādike saṅgaṇhāti, paribbājakādayoti ādi-saddena channaparibbājakādike. Tindukācīramettha atthīti tindukācīro, ārāmo. Tathā ekā sālā etthāti ekasālako, tasmiṃ tindukācīre ekasālake.

Anekākārānavasesañeyyatthavibhāvanato, aparāparuppattito ca bhagavato ñāṇaṃ tattha patthaṭaṃ viya hotīti vuttaṃ 『『sabbaññutaññāṇaṃ pattharitvā』』ti, yato tassa ñāṇajālatā vuccati, veneyyānaṃ tadantogadhatā heṭṭhā vuttāyeva. Veneyyasattapariggaṇhanatthaṃ samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāveneva upaṭṭhānaṃ hoti, atha saraṇagamanādivasena kiccanipphatti vīmaṃsīyatīti āha 『『kiṃ nu kho bhavissatīti upaparikkhanto』』ti . Nirodhanti saññānirodhaṃ. Nirodhā vuṭṭhānanti tato nirodhato vuṭṭhānaṃ saññuppattiṃ. Sabbabuddhānaṃ ñāṇena saṃsanditvāti yathā te nirodhaṃ, nirodhato vuṭṭhānañca byākariṃsu, byākarissanti ca, tathā byākaraṇavasena saṃsanditvā. Hatthisāriputtoti hatthisārino putto. 『『Yugandharapabbataṃ parikkhipitvā』』ti idaṃ parikappavacanaṃ 『『tādisaṃ atthi ce, taṃ viyā』』ti. Meghavaṇṇanti rattameghavaṇṇaṃ, sañjhāppabhānurañjitameghasaṅkāsanti attho. Paccagghanti abhinavaṃ ādito tathāladdhavohārena , anaññaparibhogatāya , tathā vā satthu adhiṭṭhānena so patto sabbakālaṃ 『『paccagghaṃ』』 tveva vuccati, silādivuttaratanalakkhaṇūpapattiyā vā so patto 『『paccaggha』』nti vuccati.

407.Attano rucivasena saddhammaṭṭhitijjhāsayavasena, na parena ussāhitoti adhippāyo. 『『Atippagabhāvameva disvā』』ti idaṃ bhūtakathanaṃ na tāva bhikkhācāravelā sampattāti dassanatthaṃ. Bhagavā hi tadā kālasseva vihārato nikkhanto 『『vāsanābhāgiyāya dhammadesanāya poṭṭhapādaṃ anuggaṇhissāmī』』ti. Yannūnāhanti aññattha saṃsayaparidīpano, idha pana saṃsayaparidīpano viya. Kasmāti āha 『『buddhāna』』ntiādi. Saṃsayo nāma natthi bodhimūle eva samugghāṭitattā. Parivitakkapubbabhāgoti adhippetakiccassa pubbabhāgaparivitakko eva. Buddhānaṃ labbhatīti 『『karissāma, na karissāmā』』tiādiko esa cittacāro buddhānaṃ labbhati sambhavati vicāraṇavasena pavattanato, na pana saṃsayavasena. Tenāhāti yena buddhānampi labbhati, tenevāha bhagavā 『『yannūnāha』』nti. Parikappane vāyaṃ nipāto. 『『Upasaṅkameyya』』nti kiriyāpadena vuccamāno eva hi attho 『『yannūnā』』ti nipātapadena jotīyati. Ahaṃ yannūna upasaṅkameyyanti yojanā. Yadi panāti idampi tena samānatthanti āha 『『yadi panāhanti attho』』ti.

讓我為您直譯這段巴利文： 406. 舍衛城即處格近義故說"依舍衛城"。祇陀王子林即名祇陀王子所植園林。出家者以住處安適等樂此故園,即精舍。足生瘡故佈吒婆羅。因得衣影覆出家故有衣外道。婆羅門大富即因大財富得大富婆羅門。眾說即普通指示,即彼彼眾說義。說即種種說,以自自所得方式如何如是說眾說義。"等"此攝取都提耶生聞梭那檀等,外道等即等字攝取有衣外道等。此有庭羅樹故庭羅樹園。如是此一堂故一堂,彼庭羅樹園一堂。 顯示種種行相余所知義,及種種生起故世尊智于彼如展開說"展開一切知智",由此說彼智網,所化有情在彼內已如前說。為攝所化有情作意時先以所化性現起,然後觀察皈依等事成就故說"思擇將如何"。滅即想滅。滅起即從彼滅起想生。與一切佛智合即如彼等說滅及從滅起,及將說以說方式合。像醫子即像醫之子。"圍游乾陀羅山"此假設語"如是有彼如"。云色即赤云色,即如染暮光云義。新即新以最初如是名稱,以無他用,或以如是師勝解彼缽一切時即說"新",或以具足寶玉等相故彼缽說"新"。 407. 依自樂依正法住意樂,非他勸義。"見太早"此實說未至乞食時為顯示。世尊彼時早從精舍出"以習近分說法攝受布吒婆羅"。我何不即他處顯示疑,此中如顯示疑。何故說"佛"等。無疑因菩提樹下已斷。思維前分即所欲事前分思維。佛得即"我將作不作"等此心行佛得可能因轉以觀察方式,非以疑方式。故說即因佛亦得,故世尊說"我何不"。或此語助詞。以"應往詣"動詞說義以"何不"助詞顯。我何不應往詣配合。若我即此亦與彼同義故說"若我即義"。

1. Yathā unnatappāyo saddo unnādo, evaṃ vipulabhāvena uparūpari pavattopi unnādoti tadubhayaṃ ekajjhaṃ katvā pāḷiyaṃ 『『unnādiniyā』』ti vatvā puna vibhāgena dassetuṃ 『『uccāsaddamahāsaddāyā』』ti vuttanti tamatthaṃ vivaranto 『『uccaṃ nadamānāyā』』tiādimāha. Assāti parisāya. Uddhaṃgamanavasenāti unnatabahulatāya uggantvā uggantvā pavattanavasena. Disāsu patthaṭavasenāti vipulabhāvena bhūtaparamparāya sabbadisāsu pattharaṇavasena. Idāni paribbājakaparisāya uccāsaddamahāsaddatāya kāraṇaṃ, tassa ca pavattiākāraṃ dassento 『『tesañhī』』tiādimāha. Kāmassādo nāma kāmaguṇassādo. Kāmabhavādigato assādo bhavassādo.

409.Saṇṭhapesīti saṃyamanavasena sammadeva ṭhapesi, saṇṭhapanañcettha tiracchānakathāya aññamaññasmiṃ agāravassa jahāpanavasena ācārassa sikkhāpanaṃ, yathāvuttadosassa nigūhanañca hotīti āha 『『sikkhāpesī』』tiādi. Appasaddanti nissaddaṃ, uccāsaddamahāsaddābhāvanti adhippāyo. Nappamajjantīti na agāravaṃ karonti.

410.Noāgate ānandoti bhagavati āgate no amhākaṃ ānando pīti hoti. Piyasamudācārāti piyālāpā. 『『Paccuggamanaṃ akāsī』』ti vatvā na kevalamayameva, atha kho aññepi pabbajitā yebhuyyena bhagavato apacitiṃ karontevāti dassetuṃ 『『bhagavantañhī』』tiādiṃ vatvā, tattha kāraṇamāha 『『uccākulīnatāyā』』ti, tena sāsane appasannāpi kulagāravena bhagavati apacitiṃ karonte vāti dasseti. Etasmiṃantare kā nāma kathāti etasmiṃ yathāvuttaparicchedabbhantare kathā kā nāma. Vippakatā āraddhā hutvā apariyositā. 『『Kā kathā vippakatā』』ti vadanto atthato tassā pariyosāpanaṃ paṭijānāti nāma. 『『Kā kathā』』ti ca avisesacodanāti yassā tassā sabbassāpi kathāya pariyosāpanaṃ paṭiññātañca hoti, tañca paresaṃ asabbaññūnaṃ avisayanti āha 『『pariyantaṃ netvā demīti sabbaññupavāraṇaṃ pavāresī』』ti.

Abhisaññānirodhakathāvaṇṇanā

讓我為您直譯這段巴利文： 408. 如高聲音即高聲,如是以廣大上上轉亦高聲故彼二合一經中說"高聲"后以分別顯示說"高聲大聲"故開顯彼義說"高響"等。彼即眾。以上升方式即以多高昇升轉方式。以遍方式即以廣大眾相續於一切方遍滿方式。今顯示外道眾高聲大聲因,及彼轉起相說"彼等"等。欲樂即欲樂味。欲有等樂即有樂。 409. 安立即以制止方式善立,此中安立乃以止息雜穢語于互相不敬方式教授行儀,及隱藏如所說過失故說"教授"等。寂靜即無聲,即無高聲大聲義。不放逸即不作不敬。 410. 我等見即世尊來我等歡喜。親近語即親愛語。說"作迎接"后非僅此,而且其他出家者多分亦作世尊恭敬故說"世尊"等,彼中說因"高種姓"故顯示于教未信者亦以種敬於世尊作恭敬。此間何名語即此如所說限度內語何名。未竟即已開始未終。說"何語未竟"名許彼終竟。"何語"即無別問故以問一切語許終竟,彼非他非一切知境界故說"導至邊際我給即一切知允許允許"。 增上想滅論注

411.Sukāraṇanti sundaraṃ atthāvahaṃ hitāvahaṃ kāraṇaṃ. Nānātitthesu nānāladdhīsu niyuttāti nānātitthikā, te eva nānātitthiyā ka-kārassa ya-kāraṃ katvā. Kutūhalamettha atthīti kotūhalā, sā eva sālāti kotūhalasālā, tenāha 『『kotūhaluppattiṭṭhānato』』ti. Saññānirodheti saññāsīsenāyaṃ desanā, tasmā saññāsahagatā sabbepi dhammā saṅgayhanti, tattha pana cittaṃ padhānanti āha 『『cittanirodhe』』ti. Accantanirodhassa pana tehi anadhippetattā, avisayattā ca 『『khaṇikanirodhe』』ti āha. Kāmaṃ sopi tesaṃ avisayova, atthato pana nirodhakathā vuccamānā tattheva tiṭṭhatīti tathā vuttaṃ. Kittighosoti 『『aho buddhānubhāvo bhavantarapaṭicchannaṃ kāraṇaṃ evaṃ hatthāmalakaṃ viya paccakkhato dasseti, sāvake ca edise saṃvarasamādāne patiṭṭhāpetī』』ti thutighoso yāva bhavaggā pattharati. Paṭibhāgakiriyanti paḷāsavasena paṭibhāgabhūtaṃ payogaṃ karonto. Bhavantarasamayanti tatra tatra vuṭṭhanasamayaṃ abhūtaparikappitaṃ kiñci uppādiyaṃ vatthuṃ attano samayaṃ katvā. Kiñcideva sikkhāpadanti 『『elamūgena bhavitabbaṃ , ettakaṃ, velaṃ ekasmiṃyeva ṭhāne nisīditabba』』nti evamādikaṃ kiñcideva kāraṇaṃ sikkhākoṭṭhāsaṃ katvā paññapenti. Nirodhakathanti nirodhasamāpattikathaṃ.

Tesūti kotūhalasālāyaṃ sannipatitesu titthiyasamaṇabrāhmaṇesu. Ekacceti eke. Purimoti 『『ahetū appaccayā』』ti evaṃvādī. Yvāyaṃ idha uppajjatīti yojanā. Samāpattinti asaññabhāvāvahaṃ samāpattiṃ. Nirodheti saññānirodhe. Hetuṃ apassantoti yena hetunā asaññabhave saññāya nirodho sabbaso anuppādo, yena ca tato cutassa idha pañcavokārabhave tassā uppādo, taṃ avisayatāya apassanto.

Nanti paṭhamavādiṃ. Nisedhetvāti 『『na kho nāmetaṃ bho evaṃ bhavissatī』』ti evaṃ paṭikkhipitvā. Asaññikabhāvanti muñchāpattiyā kiriyamayasaññāvasena vigatasaññibhāvaṃ. Vakkhati hi 『『visaññī hutvā』』ti. Vikkhambhanavasena kilesānaṃ santāpanena attantapo. Ghoratapoti dukkaratāya bhīmatapo. Parimāritindriyoti nibbisevanabhāvāpādanena sabbaso milāpitacakkhādindriyo. Bhaggoti bhañjitakusalajjhāsayo. Evamāhāti 『『evaṃ saññā hi bho purisassa attā』』tiādiākārena saññānirodhamāha. Iminā nayena ito paresu dvīsu ṭhānesu yathārahaṃ yojanā veditabbā.

Āthabbaṇapayoganti āthabbaṇavedavihitaṃ āthabbaṇikānaṃ visaññibhāvāpādanapayogaṃ. Āthabbaṇaṃ payojetvāti āthabbaṇavede āgataaggijuhanapubbakaṃ mantajappanaṃ payojetvā sīsacchinnatādidassanena saññānirodhamāha. Tassāti yassa sīsacchinnatādi dassitaṃ, tassa.

Yakkhadāsīnanti devadāsīnaṃ, yā 『『devatābhatiyotipi』』 vuccanti. Madaniddanti surāmadanimittakaṃ supanaṃ devatūpahāranti naccanagāyanādinā devatānaṃ pūjaṃ. Surāpātinti pātipuṇṇaṃ suraṃ. Divāti atidivā ussūre.

讓我為您直譯這段巴利文： 411. 善因即善美有義有益因。從事種種道種種見即種種外道,彼即種種外道以ka音作ya音。此有喧鬧故喧鬧,彼即堂故喧鬧堂,故說"從喧鬧生處"。想滅即以想為首此說,故攝取想俱一切法,此中心為主故說"心滅"。因彼等不欲究竟滅,非境界故說"剎那滅"。雖彼亦非彼等境界,實說滅語住彼故如是說。名聲即"啊佛威力顯示如隱蔽他生因如手掌中現前,令聲聞住如是防護受持"讚歎聲遍至有頂。對向作即以敵對作對向作用。他生眾即彼彼起眾作虛構某生事為自眾。某學處即制定"應作啞智,某時應坐一處"等某因為學分。滅語即滅定語。 彼等即集於喧鬧堂外道沙門婆羅門。一些即一。前即說"無因無緣"者。此生此即配合。定即無想果定。滅即想滅。不見因即不見以何因於無想有想滅一切不生,及以何因彼死已此五蘊有彼生,不見彼非境界。 彼即第一說者。遮止即如是遮止"諸友此不如是"。無想性即以昏迷所作想方式離有想性。將說"成無想"。以鎮伏方式燒惱煩惱故自苦。苦行即難行故可怖苦行。損根即令無受用故完全損壞眼等根。破即破善意樂。如是說即以"諸友如是想即人我"等相說想滅。以此方式於此后二處應知如理配合。 阿闥婆尼用即阿闥婆吠陀所制阿闥婆尼者令無想用。用阿闥婆尼即用阿闥婆吠陀所來先獻火誦咒說以見斷頭等想滅。彼即示斷頭等者。 夜叉女即天女,說"天使"。醉眠即因飲醉緣眠天供養即以舞歌等供養天。酒杯即滿杯酒。日即大日日中。

Elamūgakathā viyāti imesaṃ paṇḍitamānīnaṃ kathā andhabālakathāsadisī. Cattāro nirodheti aññamaññavidhure cattāro nirodhe ete paññapenti. Na ca aññamaññaviruddhanānāsabhāvena tena bhavitabbaṃ, atha kho ekasabhāvena, tenāha 『『iminā cā』』tiādi. Aññenevāti imehi vuttākārato aññākāreneva bhavitabbaṃ. 『『Ayaṃ nirodho, ayaṃ nirodho』』ti āmeḍitavacanaṃ satthā attano desanāvilāsena anekākāravokāraṃ nirodhaṃ vibhāvessatīti dassanatthaṃ kataṃ aho nūnāti ettha ahoti acchariye, nūnāti anussaraṇe nipāto. Tasmā aho nūna bhagavā anaññasādhāraṇadesanattā nirodhampi aho acchariyaṃ katvā katheyya maññeti adhippāyo. 『『Aho nūna sugato』』ti etthāpi eseva nayo. Acchariyavibhāvanato eva cettha dvikkhattuṃ vacanaṃ, acchariyatthopi cettha aho-saddo. So yasmā anussaraṇamukheneva tena gahito, tasmā vuttaṃ 『『aho nūnāti anussaraṇatthe』』ti. Kālapuggalādivibhāgena bahubhedattā imesaṃ nirodhadhammānanti bahuvacanaṃ, kusala-saddayogena sāmivacanaṃ bhummatthe daṭṭhabbaṃ. Ciṇṇavasitāyāti nirodhasamāpattiyaṃ vasībhāvassa ciṇṇattā. Sabhāvaṃ jānātīti nirodhassa sabhāvaṃ yāthāvato jānāti.

Ahetukasaññuppādanirodhakathāvaṇṇanā

412.Gharamajjheyevapakkhalitāti gharato bahi gantukāmā purisā maggaṃ anotaritvā gharājirena samatale vivaṭaṅgaṇe eva pakkhalanaṃ pattā, evaṃ sampadamidanti attho. Asādhāraṇo hetu, sādhāraṇo paccayoti evamādi vibhāgena idha payojanaṃ natthi saññāya akāraṇabhāvapaṭikkhepattā codanāyāti vuttaṃ 『『kāraṇasseva nāma』』nti.

Pāḷiyaṃ 『『uppajjantipi nirujjhantipī』』ti vuttaṃ, tattha 『『sahetū sappaccayā saññā uppajjanti, uppannā pana nirujjhantiyeva, na tiṭṭhantī』』ti dassanatthaṃ 『『nirujjhantī』』ti vacanaṃ, na nirodhassa sahetusappaccayabhāvadassanatthaṃ. Uppādo hi sahetuko , na nirodho. Yadi hi nirodhopi sahetuko siyā, tassa nirodhenāpi bhavitabbaṃ aṅkurādīnaṃ viya, na ca tassa nirodho atthi. Tasmā vuttanayeneva pāḷiyā attho veditabbo. Ayañca nayo khaṇanirodhavasena vutto. Yo pana yathāparicchinnakālavasena sabbasova anuppādanirodho, so 『『sahetuko』』ti veditabbo tathārūpāya paṭipattiyā vinā abhāvato. Tenāha bhagavā 『『sikkhā ekā saññā nirujjhatī』』ti. (Dī. ni. 1.412) tato eva ca idhāpi vuttaṃ 『『saññāya sahetukaṃ uppādanirodhaṃ dīpetu』』nti.

Sikkhā ekāti ettha sikkhāti karaṇe paccattavacanaṃ, eka-saddo aññapariyāyo 『『ittheke abhivadanti sato vā pana sattassā』』tiādīsu (dī. ni. 1.85 ādayo; ma. ni. 3.21) viya, na saṅkhyāvācīti āha 『『sikkhā ekā saññā uppajjantīti sikkhāya ekaccā saññā jāyantī』』ti. Sesapadesupi eseva nayo.

413.Tatthāti tassaṃ uparidesanāyaṃ. Sammādiṭṭhisammāsaṅkappavasena pariyāpannattā āgatāti sabhāvato upakārato ca paññākkhandhe pariyāpannattā saṅgahitattā tatiyā adhipaññāsikkhā sammādiṭṭhisammāsaṅkappavasena āgatā. Tathā hi vuttaṃ 『『yā cāvuso visākha sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā』』ti (ma. ni.

讓我為您直譯這段巴利文： 如啞語即此等自以為智者語如盲愚語。四滅即互異四滅彼等施設。不應以互違異性彼,而應一性,故說"以此"等。定異即應以此等所說相異相。"此滅,此滅"重複語為顯示師以自說美將顯多相門滅故作。啊實即此中啊為希有,實為憶念不變詞。故啊實世尊因無他共說故滅亦作啊希有而說想義。"啊實善逝"此中亦此理。因顯希有故此中二次說,此中啊字亦為希有義。彼因以憶念門彼取故說"啊實為憶念義"。時人等分別多差別故此等滅法複數,善字結合所有格應見處格義。修習自在即于滅定自在修習故。知自性即如實知滅自性。 無因想生滅論注 412. 於家中即跌倒即欲從家出外人不入路於家路平地空地即得跌倒,如是此理義。不共因,共緣如是等分別此中無用因遮止想無因故說"僅因名"。 經中說"生滅",此中"有因有緣想生,已生即滅,不住"為顯示故說"滅",非為顯示滅有因有緣。生實有因,非滅。若滅亦有因,應有彼滅如芽等,無彼滅。故應知如說方式經義。此理說以剎那滅方式。若以如限定時一切不生滅,彼應知"有因"無如是行故。故世尊說"一學想滅"。即此故此中亦說"顯示想有因生滅"。 一學即此中學為作用主格,一字為他義如"一些說有情"等,非數詞故說"一學想生即以學某想生"。余句亦此理。 413. 此中即彼上說。攝入正見正思惟方式故來即自性及利益攝入慧蘊故攝第三增上慧學以正見正思惟方式來。如是說"毗舍佉友正見及正思惟,此法攝入慧蘊"。<.Assistant>

1.462) kāmañcettha vuttanayena tissopi sikkhā āgatā eva, tathāpi adhicittasikkhāya eva abhisaññānirodho dassito, itarā tassa sambhārabhāvena ānītā.

Pañcakāmaguṇikarāgoti pañcakāmakoṭṭhāse ārabbha uppajjanakarāgo. Asamuppannakāmacāroti vattamānuppannatāvasena asamuppanno yo koci kāmacāro yā kāci lobhuppatti. Purimo visayavasena niyamitattā kāmaguṇārammaṇova lobho daṭṭhabbo, itaro pana jhānanikantibhavarāgādippabhedo sabbopi lobhacāro kāmanaṭṭhena kāmesu pavattanato. Sabbepi hi tebhūmakā dhammā kāmanīyaṭṭhena kāmāti. Ubhayesampi kāmasaññātināmatā sahacaraṇañāyenāti 『『kāmasaññā』』ti paduddhāraṃ katvā tadubhayaṃ niddiṭṭhaṃ.

『『Tatthā』』tiādi asamuppannakāmacārato pañcakāmaguṇikarāgassa visesadassanaṃ. Kāmaṃ pañcakāmaguṇikarāgopi asamuppanno eva maggena samugghāṭīyati, tasmiṃ pana samugghāṭitepi na sabbo rāgo samugghāṭaṃ gacchati, tasmā pañcakāmaguṇikarāgaggahaṇena na itarassa sabbassa rāgassa gahaṇaṃ hotīti ubhayasādhāraṇena pariyāyena ubhayaṃ saṅgahetvā dassetuṃ pāḷiyaṃ kāmasaññāggahaṇaṃ katanti tadubhayaṃ sarūpato visesato ca dassetvā sabbasaṅgāhikabhāvato 『『asamuppannakāmacāropana imasmiṃ ṭhāne vaṭṭatī』』ti vuttaṃ.

Sadisattāti kāmasaññādibhāvena samānattā, etena pāḷiyaṃ 『『purimā』』ti sadisakappanāvasena vuttanti dasseti. Anāgatā hi idha 『『nirujjhatī』』ti vuttā anuppādassa adhippetattā, tenāha 『『anuppannāva nuppajjatī』』ti.

Nīvaraṇavivekato jātattā vivekajehi paṭhamajjhānapītisukhehi saha akkhātabbā, taṃkoṭṭhāsikā vāti vivekajaṃ pītisukhasaṅkhātā. Nānattasaññāpaṭighasaññāhi nipuṇatāya sukhumabhūtatāya sukhumasaññā bhūtā sukhumabhāvena, paramatthabhāvena aviparītasabhāvā. Jhānaṃ taṃsampayuttadhammānaṃ bhāvanāsiddhā saṇhasukhumatā nīvaraṇavikkhambhanavasena viññāyatīti āha 『『kāmacchandādioḷārikaṅgappahānavasena sukhumā』』ti. Bhūtatāyāti vijjamānatāya. Sabbatthāti sabbavāresu.

Samāpajjanādhiṭṭhānāni viya vuṭṭhānaṃ jhāne pariyāpannampi hoti yathā taṃ dhammānaṃ bhaṅgakkhaṇo dhammesu, na āvajjanapaccavekkhaṇānīti 『『paṭhamajjhānaṃ samāpajjanto adhiṭṭhahanto vuṭṭhahanto ca sikkhatī』』ti vuttaṃ, na 『『āvajjanto paccavekkhanto』』ti. Tanti paṭhamajjhānaṃ. Tenāti hetumhi karaṇavacanaṃ, tasmā paṭhamajjhānena hetubhūtenāti attho. Hetubhāvo cettha jhānassa yathāvuttasaññāya uppattiyā sahajātādipaccayabhāvo kāmasaññāya nirodhassa upanissayatāva, tañca kho suttantapariyāyena. Tathā ceva saṃvaṇṇitaṃ 『『tathārūpāya paṭipattiyā vinā abhāvato』』ti. Etenupāyenāti yvāyaṃ paṭhamajjhānatappaṭipakkhasaññāvasena 『『sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī』』ti ettha attho vutto, etena nayena. Sabbatthāti sabbavāresu.

讓我為您直譯這段巴利文： 1.462. 雖此中如說方式三學即來,然顯示增上心學滅增上想,余為彼資糧帶來。 五欲貪即緣五欲分生貪。未生欲行即以現生方式未生任何欲行任何貪生。前以境界限定故應見僅欲境貪,后則禪愛有貪等分一切貪行因欲義于欲轉。實一切三界法以可欲義故欲。二者皆欲想名以俱起理故作"欲想"語解析顯示二者。 "此中"等顯示五欲貪異於未生欲行。雖五欲貪亦未生即道斷,但斷彼非一切貪斷去,故取五欲貪非攝餘一切貪,故經中取欲想以二共通方式攝二顯示,顯示二者自性差別從一切攝故說"未生欲行此處適合"。 相似即欲想等相同,以此顯示經中"前"以相似假設說。未來此中說"滅"意為不生故說"未生即不生"。 因離障生故以離生應說俱初禪喜樂,或彼分故離生喜樂名。異想嗔想微細故成微細想微細,究竟無倒自性。禪彼相應法修習成細微以鎮伏障知故說"以舍離欲等粗分細微"。狀態即存在。一切即一切品。 如入定勝解出定攝入禪如諸法壞剎那於法,非轉向觀察故說"入初禪勝解出定學",非"轉向觀察"。彼即初禪。彼即具格因義,故以初禪為因義。因性此中禪如所說想生俱生等緣性慾想滅僅增上,彼依經方式。如是註釋"無如是行故"。此方式即此初禪彼對治想方式"一學想生,一學想滅"此中義說,此方式。一切即一切品。

1. Yasmā panettha samāpattivasena taṃtaṃsaññānaṃ uppādanirodhe vuccamāne aṅgavasena so vuttoti āha 『『yasmā panā』』tiādi. 『『Aṅgato sammasana』』nti anupadadhammavipassanāya lakkhaṇavacanaṃ. Anupadadhammavipassanañhi karonto samāpattiṃ patvā aṅgato sammasanaṃ karoti, na ca saññā samāpattiyā kiñci aṅgaṃ hoti. Vuttañca 『『idañca saññā saññāti evaṃ aṅgato sammasanaṃ uddhaṭa』』nti. Aṅgatoti vā avayavatoti attho, anupadadhammatoti vuttaṃ hoti. Tadevāti ākiñcaññāyatanameva.

Yato khoti paccatte nissakkavacananti āha 『『yo nāmā』』ti yathā 『『ādimhī』』ti etasmiṃ atthe 『『ādito』』ti vuccati itaravibhattitopi to-saddassa labbhanato. Sakasmiṃ attanā adhigate saññā sakasaññā, sā etassa atthīti sakasaññī, tenāha 『『attano paṭhamajjhānasaññāya saññavā』』ti. Sakasaññīti cettha upari vuccamānanirodhapādakatāya sātisayāya jhānasaññāya atthibhāvajotako ī-kāro daṭṭhabbo, tenevāha 『『anupubbena saññaggaṃ phusatī』』tiādi. Tasmā tattha tattha sakasaññitāggahaṇena tasmiṃ tasmiṃ jhāne sabbaso suciṇṇavasībhāvo dīpitoti veditabbaṃ.

Lokiyānanti niddhāraṇe sāmivacanaṃ, sāmiatthe eva vā. Yadaggena hi taṃ tesu seṭṭhaṃ, tadaggena tesampi seṭṭhanti. 『『Lokiyāna』』nti visesanaṃ lokuttarasamāpattīhi tassa aseṭṭhabhāvato. 『『Kiccakārakasamāpattīna』』nti visesanaṃ akiccakārakasamāpattito tassa aseṭṭhabhāvato. Akiccakārakatā cassā paṭusaññākiccābhāvavacanato viññāyati. Yatheva hi tattha saññā, evaṃ phassādayo pīti. Yadaggena hi tattha saṅkhārāvasesasukhumabhāvappattiyā pakativipassakānaṃ sammasituṃ asakkuṇeyyarūpena ṭhitā, tadaggena heṭṭhimasamāpattidhammā viya paṭukiccakaraṇasamatthāpi na hontīti. Svāyamattho paramatthamañjusāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ āruppakathāyaṃ (visuddhi. ṭī.

讓我為您直譯這段巴利文： 414. 因此中說以定方式彼彼想生滅以分說故說"因"等。"從分觀"即逐法觀相說。作逐法觀者得定從分作觀,而想非定任何分。說"此想想如是從分觀舉出"。從分或支分義,即說逐法。彼即無所有處。 從即主格離格故說"名"如"始"此義說"從始"因得他格亦to音。自所證想自想,彼有此故有自想,故說"以自初禪想有想"。有自想此中應見上說滅基殊勝禪想有性表示ī音,故說"次第觸想頂"等。故應知彼彼處取有自想以顯示彼彼禪一切善修自在。 世間即分別所有格,或僅所有義。因彼最勝彼等亦最勝。"世間"限定因出世間定非最勝故。"作用作定"限定因無作用定非最勝故。無作用性彼從無粗想作用說知。如彼處想如是觸等。因彼處行余微細性至普通觀者不能觀狀態,故如下定法不能有力作用。

1.286) savisesaṃ vutto, tasmā tattha vuttanayena veditabbo. Keci pana 『『yathā heṭṭhimā heṭṭhimā samāpattiyo uparimānaṃ uparimānaṃ adhiṭṭhānakiccaṃ sādhenti, na evaṃ nevasaññānāsaññāyatanasamāpatti kassacipi adhiṭṭhānakiccaṃ sādheti, tasmā sā akiccakārikā, itarā kiccakārikā vuttā』』ti vadanti, tadayuttaṃ tassāpi vipassanācittaparidamanādīnaṃ adhiṭṭhānakiccasādhanato. Tasmā purimoyeva attho yutto.

Pakappetīti saṃvidahati. Jhānaṃ samāpajjanto hi jhānasukhaṃ attani saṃvidahati nāma. Abhisaṅkharotīti āyūhati, sampiṇḍetīti attho. Sampiṇḍanattho hi samudayaṭṭho. Yasmā nikantivasena cetanākiccassa matthakappatti, tasmā phalūpacārena kāraṇaṃ dassento 『『nikantiṃ kurumāno abhisaṅkharoti nāmā』』ti vuttaṃ. Imā idāni me labbhamānā ākiñcaññāyatanasaññā nirujjheyyuṃ taṃsamatikkameneva uparijhānatthāya cetanābhisaṅkharaṇasambhavato. Aññāti ākiñcaññāyatanasaññāhi aññā. Tato thūlatarabhāvato oḷārikā. Kā pana tāti āha 『『bhavaṅgasaññā』』ti. Ākiñcaññāyatanato vuṭṭhāya eva hi uparijhānatthāya cetanābhisaṅkharaṇāni bhaveyyuṃ, vuṭṭhānañca bhavaṅgavasena hoti. Yāva ca upari jhānasamāpajjanaṃ, tāva antarantarā bhavaṅgappavattīti āha 『『bhavaṅgasaññā uppajjeyyu』』nti.

Cetentovāti nevasaññānāsaññāyatanajjhānaṃ ekaṃ dve cittavāre samāpajjanto eva. Na ceteti tathā heṭṭhimajjhānesu viya vā pubbābhogābhāvato pubbābhogavasena hi jhānaṃ pakappento idha 『『cetetī』』ti vutto. Yasmā 『『ahametaṃ jhānaṃ nibbattemi upasampādemi samāpajjāmī』』ti evaṃ abhisaṅkharaṇaṃ tattha sālayasseva hoti, na anālayassa, tasmā ekaṃ cittakkhaṇikampi jhānaṃ pavattento tattha appahīnanikantikatāya abhisaṅkharonto evāti attho. Yasmā panassa tathā heṭṭhimajjhānesu viya vā tattha pubbābhogo natthi, tasmā 『『na abhisaṅkharotī』』ti vuttaṃ. 『『Imassa bhikkhuno』』tiādi vuttassevatthassa vivaraṇaṃ. 『『Svāyamattho』』tiādinā tamevatthaṃ upamāya paṭipādeti.

Pacchābhāgeti pitugharassa pacchābhāge. Tato puttagharato. Laddhagharamevāti yato anena bhikkhā laddhā, tameva gharaṃ puttagehameva. Āsanasālā viya ākiñcaññāyatanasamāpatti tato pitugharaputtagharaṭṭhāniyānaṃ nevasaññānāsaññāyatananirodhasamāpattīnaṃ upagantabbato. Pitugharaṃ amanasikaritvāti pavisitvā samatikkantampi pitugharaṃ na manasi katvā. Puttagharasseva ācikkhanaṃ viya ekaṃ dve cittavāre samāpajjitabbampi nevasaññānāsaññāyatanaṃ na manasi katvā parato nirodhasamāpattiatthāya eva manasikāro. Evaṃ amanasikārasāmaññena, manasikārasāmaññena ca upamupameyyatā veditabbā ācikkhanenapi manasikārasseva jotitattā. Na hi manasikārena vinā ācikkhanaṃ sambhavati.

讓我為您直譯這段巴利文： 1.286. 特別說,故應知如彼說方式。有說"如下下定為上上作勝解用,非如是非想非非想處定不為任何作勝解用,故彼無用作,余有用作說",彼不當因彼亦成就觀心調伏等勝解用故。故前義適當。 規劃即安排。入禪者于自安排禪樂名。造作即努力,即積集義。積集義即集義。因愛力思用達頂,故以果鄰近顯因說"作愛名造作"。此今得無所有處想滅超彼為上禪思造作可能。余即異無所有處想。從粗重故粗。何等彼說"有分想"。從無所有處出即為上禪思造作,出以有分方式。乃至入上禪,中間中間有分轉故說"有分想生"。 思或即入非想非非想處禪一二心只。不思如是如下禪或因無前加行,以前加行方式規劃禪此說"思"。因"我生此禪證得入"如是造作彼有著者有,非無著者,故轉一心剎那禪彼未斷愛故造作義。因彼如是如下禪或彼無前加行,故說"不造作"。"此比丘"等即顯說義。"此義"等以譬喻成就彼義。 後分即父家後分。從彼子家。得家即從此得施,彼家即子家。如坐堂無所有處定從父家子家處非想非非想處滅定當至故。不作意父家即入已超越父家不作意。如說子家即入一二心當入非想非非想處不作意為后滅定只作意。如是應知以不作意同,作意同譬喻所喻以說亦顯作意故。實無作意不生說。

Tā jhānasaññāti tā ekaṃ dve cittavāre pavattā nevasaññānāsaññāyatanasaññā. Nirujjhantīti padeseneva nirujjhanti, pubbābhisaṅkhāravasena pana upari anuppādo. Yathā ca jhānasaññānaṃ, evaṃ itarasaññānaṃ pīti āha 『『aññā ca oḷārikā bhavaṅgasaññā nuppajjantī』』ti, yathāparicchinnakālanti adhippāyo. So evaṃ paṭipanno bhikkhūti so evaṃ yathāvutte saññāgge ṭhito arahatte, anāgāmiphale vā patiṭṭhito bhikkhu dvīhi phalehi samannāgamo, tiṇṇaṃ saṅkhārānaṃ paṭippassaddhi, soḷasavidhā ñāṇacariyā, navavidhā samādhicariyāti imesaṃ vasena nirodhapaṭipādanapaṭipattiṃ paṭipanno. Phusatīti ettha phusanaṃ nāma vindanaṃ paṭiladdhīti āha 『『vindati paṭilabhatī』』ti. Atthato pana yathāparicchinnakālaṃ cittacetasikānaṃ sabbaso appavatti eva.

Abhīti upasaggamattaṃ niratthakaṃ, tasmā 『『saññā』』 icceva attho. Nirodhapadena anantarikaṃ katvā samāpattipade vattabbe tesaṃ dvinnaṃ antare sampajānapadaṃ ṭhapitanti āha 『『nirodhapadena anantarikaṃ katvā vutta』』nti, tenāha 『『anupaṭi…pe… attho』』ti. Tatrāpīti tasmimpi tathā padānupubbiṭhapanepi ayaṃ visesatthoti yojanā. Sampajānantassāti taṃ taṃ samāpattiṃ samāpajjitvā vuṭṭhāya tattha tattha saṅkhārānaṃ sammasanavasena pajānantassa. Anteti yathāvuttāya nirodhapaṭipattiyā pariyosāne. Dutiyavikappe sampajānantassāti sampajānakārinoti attho, tena nirodhasamāpajjanakassa bhikkhuno ādito paṭṭhāya sabbapāṭihārikapaññāya saddhiṃ atthasādhikā paññā kiccato dassitā hoti, tenāha 『『paṇḍitassa bhikkhuno』』ti.

Sabbākārenāti 『『samāpattiyā sarūpaviseso, samāpajjanako, samāpajjanassa ṭhānaṃ, kāraṇaṃ, samāpajjanākāro』』ti evamādi sabbappakārena. Tatthāti visuddhimagge. (Visuddhī. 2.867) kathitatovāti kathitaṭṭhānato eva gahetabbā, na idha taṃ vadāma punaruttibhāvatoti adhippāyo.

Evaṃ kho ahanti ettha ākārattho evaṃ-saddo uggahitākāradassananti katvā. Evaṃ poṭṭhapādāti ettha pana sampaṭicchanattho, tenāha 『『suuggahitaṃ tayāti anujānanto』』ti.

讓我為您直譯這段巴利文： 彼禪想即彼轉一二心非想非非想處想。滅即部分滅,以前造作方式上不生。如禪想,如是余想亦故說"余粗有分想不生",如限定時義。彼如是行比丘即彼如是如說住想頂阿羅漢,或不還果住比丘以二果具足,三行寂止,十六種智行,九種定行此等方式行滅成就行。觸即此中觸名得證得故說"得證得"。實義如限定時心心所一切不轉只。 增即字首無義,故"想"如是義。以滅字無間作應說定字,彼二間置正知字故說"以滅字無間說",故說"逆次等義"。彼中即彼如是字次第置亦此殊勝義配合。正知即入彼彼定出已彼彼觀行知。終即如說滅行終。第二選擇正知即正知作義,以此顯示入滅比丘始一切神變慧俱義成慧作用,故說"智比丘"。 一切相即"定自性差別,能入,入處,因,入相"如是一切種。彼即清凈道。從說即從說處只應取,非此說彼重複義。 如是我即此中方式義如是字顯示所取相作。如是晡咤婆陀即此中許可義,故說"善取汝許可"。

1. Saññā aggā etthāti saññāggaṃ, ākiñcaññāyatanaṃ. Aṭṭhasu samāpattīsupi saññāggaṃ atthi upalabbhatīti cintetvā. 『『Puthū』』ti pāḷiyaṃ liṅgavipallāsaṃ dassento āha 『『bahūnipī』』ti. 『『Yathā』』ti iminā pakāraviseso karaṇappakāro gahito, na pakārasāmaññanti āha 『『yena yena kasiṇenā』』ti, pathavīkasiṇena karaṇabhūtenā』』ti ca. Jhānaṃ tāva yutto karaṇabhāvo saññānirodhaphusanassa sādhakatamabhāvato, kathaṃ kasiṇānanti? Tesampi so yutto eva. Yadaggena hi jhānānaṃ nirodhaphusanassa sādhakataṃ abhāvo, tadaggena kasiṇānampi tadavinābhāvato. Anekakaraṇāpi kiriyā hotiyeva yathā 『『assena yānena dīpikāya gacchatī』』ti.

Ekavāranti sakiṃ. Purimasaññānirodhanti kāmasaññādipurimasaññāya nirodhaṃ, na nirodhasamāpattisaññitaṃ saññānirodhaṃ. Ekaṃ saññāgganti ekaṃ saññābhūtaṃ aggaṃ seṭṭhanti attho heṭṭhimasaññāya ukkaṭṭhabhāvato. Saññā ca sā aggañcāti saññāggaṃ, na saññāsu agganti. Dve vāreti dvikkhattuṃ. Sesakasiṇesūti kasiṇānaṃyeva gahaṇaṃ nirodhakathāya adhikatattā. Tato eva cettha jhānaggahaṇena kasiṇajjhānāni eva gahitānīti veditabbaṃ. 『『Paṭhamajjhānena karaṇabhūtenā』』ti ārammaṇaṃ anāmasitvā vadati yathā 『『yena yena kasiṇenā』』ti ettha jhānaṃ anāmasitvā vuttaṃ. 『『Itī』』tiādinā vuttamevatthaṃ saṅgahetvā nigamanavasena vadati. Sabbampīti sabbaṃ ekavāraṃ samāpannajhānaṃ. Saṅgahetvāti sañjānanalakkhaṇena taṃsabhāvāvisesato ekajjhaṃ saṅgahetvā. Aparāparanti punappunaṃ.

1. Jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhentassa puggalassa vasena saññāñāṇāni dassitāni paṭhamanaye . Dutiyanaye pana yasmā vipassanaṃ ussukkāpetvā maggena ghaṭentassa maggañāṇaṃ uppajjati, tasmā vipassanāmaggavasena saññāñāṇāni dassitāni. Yasmā pana paṭhamanayo lokiyattā oḷāriko, dutiyanayo missako tasmā tadubhayaṃ asambhāvetvā accantasukhumaṃ subhaṃ thiraṃ nibbattitalokuttarameva dassetuṃ maggaphalavasena saññāñāṇāni dassitāni tatiyanaye. Tayopete nayā maggasodhanavasena dassitā.

『『Ayaṃ panettha sāro』』ti vibhāvetuṃ tipiṭakamahāsivattheravādo ābhato. Nirodhaṃ pucchitvā tasmiṃ kathite tadanantaraṃ saññāñāṇuppattiṃ pucchanto atthato nirodhato vuṭṭhānaṃ pucchati nāma, nirodhato ca vuṭṭhānaṃ arahattaphaluppattiyā vā siyā anāgāmiphaluppattiyā vā, tattha saññā padhānā, tadanantarañca paccavekkhaṇañāṇanti tadubhayaṃ niddhārento thero 『『kiṃ ime bhikkhū bhaṇantī』』tiādimāha . Tattha 『『kiṃ ime bhikkhū bhaṇantī』』ti tadā dīghanikāyatantiṃ parivattante imaṃ ṭhānaṃ patvā yathāvuttena paṭipāṭiyā tayo naye kathente bhikkhū sandhāya vadati.

Yassa yathā maggavīthiyaṃ maggaphalañāṇesu uppannesu niyamato maggaphalapaccavekkhaṇañāṇāni honti, evaṃ phalasamāpattiyaṃ phalapaccavekkhaṇañāṇanti āha 『『pacchā paccavekkhaṇañāṇa』』nti. 『『Idaṃ arahattaphala』』nti idaṃ paccavekkhaṇañāṇassa pavattiākāradassanaṃ. Phalasamādhisaññāpaccayāti phalasamādhisahagatasaññāpaccayā. Kira-saddo anussaraṇattho. Yathādhigatadhammānussaraṇapakkhiyā hi paccavekkhaṇā. Samādhisīsena cettha sabbaṃ arahattaphalaṃ gahitaṃ sahacaraṇañāyena, tasmiṃ asati paccavekkhaṇāya asambhavo evāti āha 『『idappaccayā』』ti.

Saññāattakathāvaṇṇanā

讓我為您直譯這段巴利文： 415. 想頂此處故想頂,無所有處。思八定亦有得想頂。"多"經中顯示性變說"多"。"如"此取作相差別作方式,非相通故說"以何何遍",及"以地遍作"。禪實適當作性因最勝成就觸想滅,如何遍等?彼等亦適當。因禪成就不離觸滅,故遍等亦不離。多作亦有作如"以馬車燈行"。 一次即一。前想滅即欲想等前想滅,非滅定名想滅。一想頂即一為想頂勝義因殊勝下想。想彼頂故想頂,非想中頂。二次即二回。余遍即僅取遍因勝說滅。故此中以禪取僅應知取遍禪。"以初禪作"不觸所緣說如"以何何遍"此中不觸禪說。"如是"等以攝說義結說。一切即一切一次入禪。攝即以知相同彼性無差別一處攝。次第即重複。 416. 增長禪基觀人方式顯示想智第一理。第二理因增上觀合道生道智,故以觀道方式顯示想智。因第一理世間故粗,第二理雜故不合彼二顯示極微妙善堅已生出世只以道果方式顯示想智第三理。此三理以凈道方式顯示。 "此中此精要"顯故引三藏大寺長老論。問滅彼說后即問想智生實名問出滅,從滅出以阿羅漢果生或以不還果生,此中想主,后即觀智故決定彼二長老說"此諸比丘說何"等。此中"此諸比丘說何"即當轉長部傳至此處如說次第說三理諸比丘據說。 如是誰道路生道果智必有道果觀智,如是果定果觀智故說"后觀智"。"此阿羅漢果"此顯示觀智轉相。果定想緣即果定俱想緣。傳言音憶念義。因如證法憶念分觀。以定首此中攝一切阿羅漢果以俱起理,彼無觀不生故說"此緣"。 想義註釋;

1. Desanāya saṇhabhāvena sārambhamakkhissādimalavisodhanato sutamayañāṇaṃ nhāpitaṃ viya, sukhumabhāvena tanulepanavilittaṃ viya, tilakkhaṇabbhāhatatāya kuṇḍalādialaṅkāravibhūsitaṃ viya ca hoti, tadanupasevato ñāṇassa ca tathābhāvo taṃsamaṅgino puggalassa tathābhāvāpatti, nirodhakathāya nivesanañcassa sirisayanappavesanasadisanti āha 『『saṇhasukhuma…pe… āropitopī』』ti. Tatthāti tassaṃ nirodhakathāyaṃ. Sukhaṃ avindanto mandabuddhitāya alabhanto. Malavidūsitatāya gūthaṭṭhānasadisaṃ. Attano laddhiṃ attadiṭṭhiṃ. Anumatiṃ gahetvāti anuññaṃ gahetvā 『『ediso me attā』』ti anujānāpetvā, attano laddhiyaṃ patiṭṭhapetvāti attho. Kaṃ panāti oḷāriko, manomayo, arūpīti tiṇṇaṃ attavādānaṃ vasena tividhesu katamanti attho. Pariharantoti viddhaṃsanato pariharanto, nigūhantoti adhippāyo. Yasmā catusantatirūpappabandhaṃ ekattavasena gahetvā rūpībhāvato 『『oḷāriko attā』』ti pacceti attavādī, annapānopadhānatañcassa parikappetvā 『『sassato』』ti maññati, rūpībhāvato eva ca saññāya aññattaṃ ñāyāgatameva, yaṃ vedavādino 『『annamayo, pānamayo』』ti ca dvidhā voharanti, tasmā paribbājako taṃ sandhāyā 『『oḷārikaṃ kho』』ti āha.

Tattha yadi attā rūpī, na saññī, saññāya arūpabhāvattā, rūpadhammānañca asañjānanasabhāvattā, rūpī ca samāno yadi tava matena nicco, saññā aparāparaṃ pavattanato tattha tattha bhijjatīti bhedasabbhāvato aniccā, evampi 『『aññā saññā, añño attā』』ti saññāya abhāvato acetanoti na kammassa kārako, phalassa ca na upabhuñjakoti āpannameva, tenāha 『『oḷāriko ca hi te』』tiādi. Paccāgacchatoti paccāgacchantassa , jānatoti attho. 『『Aññā ca saññā uppajjanti, aññā ca saññā nirujjhantī』』ti kasmā vuttaṃ, nanu uppādapubbako nirodho, na ca uppannaṃ anirujjhakaṃ nāma atthīti codanaṃ sandhāyāha 『『catunnañca khandhāna』』ntiādi.

418-

讓我為您直譯這段巴利文： 417. 以說柔細性清凈染污等垢故聞所成智如沐浴,以微細性如涂薄涂,以三相擊如莊嚴耳環等飾,從隨修彼智如是性,具彼人得如是性,入滅論如入吉祥床故說"柔細等引導"。此中即彼滅論。不樂不得因鈍慧。因垢染如糞處。自見即自見。取許即取許可"如是我我"許可,住自見義。何即粗,意生,無色三我說方式三種何義。護即護壞,隱義。因取四相續色相續一性故色性"粗我"遍入我說者,計彼食飲基礎"常"想,因色性想異理來,彼婆羅門說"食作,飲作"二方式稱,故遊行者據彼說"粗"。 此中若我色非想,因想無色性,色法無知性,色若汝意常,想次第轉此此壞故有壞無常,如是"余想,余我"因無想故無心故非作業,果亦非受者即得,故說"粗實汝"等。返即返,知義。"余想生,余想滅"何說,豈非有生前滅,無生不滅名有故詰問據說"四蘊"等。 418-

420.Manomayanti jhānamanaso vasena manomayaṃ. Yo hi bāhirapaccayanirapekkho, so manasāva nibbattoti manomayo. Rūpaloke nibbattasarīraṃ sandhāya vadati, yaṃ vedavādino ānandamayo, viññāṇamayoti ca dvidhā voharanti. Tatrāpīti 『『manomayo attā』』ti imasmimpi pakkhe. Dose dinneti 『『aññāva saññā bhavissatī』』tiādinā dose dinne. Idhāpi purimavāde vuttanayeneva dosadassanaṃ veditabbaṃ. Ayaṃ pana viseso – yadi attā manomayo, sabbaṅgapaccaṅgī, ahīnindriyo ca bhaveyya, evaṃ sati 『『rūpaṃ attā siyā, na ca saññī』』ti pubbe viya vattabbaṃ. Tenāha – 『『manomayo ca hi te』』tiādi. Kasmā panāyaṃ paribbājako paṭhamaṃ oḷārikaṃ attānaṃ paṭijānitvā taṃ laddhiṃ vissajjetvā puna manomayaṃ attānaṃ paṭijānāti, tañca vissajjetvā arūpiṃ attānaṃ paṭijānātīti? Kāmañcettha kāraṇaṃ heṭṭhā vuttameva, tathāpi ime titthiyā nāma anavaṭṭhitacittā thusarāsimhi nikhātakhāṇuko viya cañcalāti dassetuṃ 『『yathā nāma ummattako』』tiādi vuttaṃ. Tattha saññāyāti pakatisaññāya. Uppādanirodhaṃ icchati aparāparaṃ pavattāya saññāya udayavayadassanato. Tathāpi 『『saññā saññā』』ti pavattasamaññaṃ 『『attā』』ti gahetvā tassa ca avicchedaṃ parikappento sassataṃ maññati, tenāha 『『attānaṃ pana sassataṃ maññatī』』ti.

Tathevāti yathā 『『rūpī attā』』ti, 『『manomayo attā』』ti ca vādadvaye saññāya attato aññatā, tathā cassa acetanatādidosappasaṅgo dunnivāro , tatheva imasmiṃ vāde doso. Tenāha 『『tathevassa dosaṃ dassento』』ti. Micchādassanenāti attadiṭṭhisaṅkhātena micchābhinivesena. Abhibhūtattāti anādikālabhāvitabhāvena ajjhotthaṭattā nivāritañāṇacārattā. Taṃ nānattaṃ ajānantoti yena santatighanena, samūhaghanena ca vañcito bālo pabandhavasena pavattamānaṃ dhammasamūhaṃ micchāgāhavasena 『『attā』』ti, 『『nicco』』ti ca abhinivissa voharati, taṃ ekattasaññitaṃ ghanaggahaṇaṃ vinibhujja yāthāvato jānanaṃ ghanavinibbhogo, sabbena sabbaṃ titthiyānaṃ so natthīti ayampi paribbājako tādisassa ñāṇassa paripākassa abhāvato vuccamānampi nāññāsi. Tena vuttaṃ 『『bhagavatā vuccamānampi taṃ nānattaṃ ajānanto』』ti. Saññā nāmāyaṃ nānārammaṇā nānākkhaṇe uppajjati, veti cāti saññāyauppādanirodhaṃ passantopi saññāmayaṃ saññābhūtaṃ attānaṃ parikappetvā yathāvuttaghanavinibbhogābhāvato niccameva katvā maññati diṭṭhimaññanāya. Tathābhūtassa ca tassa saṇhasukhumaparamagambhīradhammatā na ñāyatevāti vuttaṃ 『『dujjānaṃ kho』』tiādi.

讓我為您直譯這段巴利文： 420. 意生即以禪意方式意生。因離外緣,彼以意生故意生。據說色界生身,彼婆羅門說"樂作,識作"二方式稱。此中即"意生我"此分。給過即"定有餘想"等給過。此中亦應知如前說方式顯示過。此差別 - 若我意生,應有一切支分,無缺根,如是應如前說"色我,非想"。故說"意生實汝"等。何故此外道先許粗我,舍彼見,復許意生我,舍彼許無色我?雖此中因下已說,然顯示此諸外道名無住心如谷堆立杖動說"如狂者"等。此中以想即以通常想。欲生滅因見次第轉想生滅。如是取"想想"轉共稱"我",計彼不斷想常,故說"想我常"。 如是即如"色我","意生我"二說想異我,如是彼無心等過難避,如是此說過。故說"如是顯示彼過"。邪見即以稱我見邪執。勝即因無始修習勝阻礙智行。不知彼異即以何相續密,聚密欺愚者執續方式轉法聚邪執"我","常"稱,彼一性名密執分別如實知密分別,一切外道彼無故此外道亦因如是智未熟不知說。故說"世尊說亦不知彼異"。想名此異所緣異剎那生滅,雖見想生滅計想作想我因無如說密分別常想見想。如是性彼不知柔細極深法故說"難知"等。

Diṭṭhiādīsu 『『evameta』』nti dassanaṃ abhinivisanaṃ diṭṭhi. Tassā eva pubbabhāgabhūtaṃ 『『evameta』』nti nijjhānavasena khamanaṃ khanti. Tathā rocanaṃ ruci. 『『Aññathā』』tiādi tesaṃ diṭṭhiādīnaṃ vibhajitvā dassanaṃ. Tattha aññathāti yathā ariyavinaye antadvayaṃ anupaggamma majjhimā paṭipadāvasena dassanaṃ hoti, tato aññathāyeva. Aññadevāti yaṃ paramatthato vijjati khandhāyatanādi, tassa ca aniccatādi, tato aññadeva paramatthato avijjamānaṃ attānaṃ sassatādi te khamati ceva ruccati ca. Āyuñjanaṃ anuyuñjanaṃ āyogo, tenāha 『『yuttapayuttatā』』ti. Paṭipattiyāti paramattacintanādiparibbājakapaṭipattiyā . Dujjānametaṃ dhammataṃ tvaṃ 『『ayaṃ paramattho, ayaṃ sammutī』』ti imassa vibhāgassa dubbibhāgattā. 『『Yadi etaṃ dujjānaṃ, taṃ tāva tiṭṭhatu, imaṃ panatthaṃ bhagavantaṃ pucchissāmī』』ti cintetvā yathā paṭipajji, taṃ dassetuṃ 『『atha paribbājako』』tiādi vuttaṃ. Añño vā saññatoti saññāsabhāvato añño sabhāvo vā attā hotūti attho. Assāti attano.

Lokīyati dissati ettha puññapāpaṃ, tabbipāko cāti loko, attā. So hissa kārako, vedako cāti icchito. Diṭṭhigatanti 『『sassato attā ca loko cā』』tiādi (dī. ni. 1.31; udā. 55) nayappavattaṃ diṭṭhigataṃ. Na hesa diṭṭhābhiniveso diṭṭhadhammikādiatthanissito tadasaṃvattanato. Yo hi tadāvaho, so taṃnissitoti vattabbataṃ labheyya yathā taṃ puññañāṇasambhāro. Eteneva tassa na dhammanissitatāpi saṃvaṇṇitā daṭṭhabbā. Ādibrahmacariyassāti ādibrahmacariyaṃ, tadeva ādibrahmacariyakaṃ yathā 『『vinayo eva venayiko』』ti, (pārā. aṭṭha. 21) tenāha 『『sikkhattayasaṅkhātassā』』tiādi. Diṭṭhābhinivesassa saṃsāravaṭṭe nibbidāvirāganirodhupasamāsaṃvattanaṃ vaṭṭantogadhattā, tassa vaṭṭasambandhanato ca. Tathā abhiññāsambodhanibbānāsaṃvattanañca daṭṭhabbaṃ. Abhijānanāyāti ñātapariññāvasena abhijānanatthāya. Sambujjhanatthāyāti tīraṇapahānapariññāvasena sambodhanatthāyāti vadanti. Abhijānanāyāti abhiññāpaññāvasena jānanāya, taṃ pana vaṭṭassa paccakkhakaraṇameva hotīti āha 『『paccakkhakiriyāyā』』ti. Sambujjhanatthāyāti pariññābhisamayavasena paṭivedhāya.

Kāmaṃ taṇhāpi dukkhasabhāvā, tassā pana samudayabhāvena visuṃ gahitattā 『『taṇhaṃ ṭhapetvā』』ti vuttaṃ. Pabhāvanato uppādanato. Dukkhaṃ pabhāventīpi taṇhā avijjādipaccayantarasahitā eva pabhāveti, na kevalāti āha 『『sappaccayā』』ti. Ubhinnaṃ appavattīti ubhinnaṃ appavattinimittaṃ, nappavattanti ettha dukkhasamudayā etasmiṃ vā adhigateti appavatti. Dukkhanirodhaṃ nibbānaṃ gacchati adhigacchati, tadatthaṃ paṭipadā cāti dukkhanirodhagāminīpaṭipadā. Maggapātubhāvoti aggamaggasamuppādo. Phalasacchikiriyāti asekkhaphalādhigamo. Ākāranti taṃ gamanaliṅgaṃ.

讓我為您直譯這段巴利文： 見等中"如是此"見執著見。彼前分作"如是此"忍受方式忍。如是喜喜。"異"等彼等見等分別顯示。此中異即如聖律不近二邊中道方式見,從彼異只。異實即彼究竟有蘊處等,彼無常等,從彼異實究竟無我常等彼忍及喜。修習隨修習修,故說"應不應"。行即究竟思等外道行。難知此法性汝"此究竟,此世俗"此分難分故。"若此難知,彼且置,我將問世尊此義"思如行,顯示彼說"然外道"等。余或想即從想性余性或我有義。彼即自。 見此善惡,彼果故世,我。彼因彼作者,受者故欲。見趣即"常我及世"等方式轉見趣。此見執非住現法等義因不轉彼故。因彼生,彼依應說如彼福智資糧。此應見說彼非法依。初梵行即初梵行,彼即初梵行如"律即律者",故說"稱三學"等。見執不轉厭離離貪滅寂因在輪迴,彼結輪故。如是應見不轉證知正覺涅槃。證知即為遍知方式證知。為正覺即說為度遍斷遍知方式覺。證知即以勝知慧方式知,彼即輪迴作證只故說"作證"。為正覺即以遍知現觀方式通達。 雖愛亦苦性,彼以集性別取故說"除愛"。生即生。苦生亦愛有緣無明等余緣俱生,非獨故說"有緣"。二不轉即二不轉因,不轉此苦集或證此不轉。苦滅涅槃去證得,為彼道故苦滅道。道生即勝道生。果證即無學果得。相即彼去相。

1. Samantato niggaṇhanavasena todanaṃ vijjhanaṃ sannitodakaṃ, vācāyāti ca paccatte karaṇavacananti āha 『『vacanapatodenā』』ti. Sajjhabbharitanti samantato bhusaṃ aritaṃ akaṃsūti satamattehi tuttakehi viya tiṃsasatamattā paribbājakā vācāpatodanehi tudiṃsu sabhāvato vijjamānanti paramatthasabhāvato upalabbhamānaṃ, napakatiādi viya anupalabbhamānaṃ. Tacchanti saccaṃ. Tathanti aviparītaṃ lokuttaradhammesūti visaye bhummaṃ te dhamme visayaṃ katvā. Ṭhitasabhāvanti avaṭṭhitasabhāvaṃ, taduppādakanti attho. Lokuttaradhammaniyāmatanti lokuttaradhammasampāpananiyāmena niyataṃ, tenāha 『『buddhānañhī』』tiādi. Edisāti 『『dhammaṭṭhitata』』ntiādinā vuttappakārā.

Cittahatthisāriputtapoṭṭhapādavatthuvaṇṇanā

422.Sukhumesu atthantaresūti khandhāyatanādīsu sukhumañāṇagocaresu dhammesu. Kusaloti pubbe buddhasāsane kataparicayatāya cheko ahosi. Gihibhāve ānisaṃsakathāyakathitattā sīlavantassa bhikkhuno tathā kathanena vibbhamane niyojitattā idāni sayampi sīlavā eva hutvā cha vāre (dha. pa. aṭṭha. 37; jā. aṭṭha. 1.1.69) vibbhami. Kammasarikkhakena hi phalena bhavitabbaṃ. Mahāsāvakassa kathiteti mahāsāvakassa mahākoṭṭhikattherassa apasādanakathitanimittaṃ. Patiṭṭhātuṃ asakkontoti sāsane patiṭṭhaṃ laddhuṃ asakkonto.

423.Paññācakkhuno natthitāyāti suvuttaduruttasamavisamadassanasamatthapaññācakkhuno abhāvena . Cakkhumāti ettha yādisena cakkhunā puriso 『『cakkhumā』』ti vutto, taṃ dassetuṃ 『『subhāsitā』』tiādi vuttaṃ. Ekakoṭṭhāsāti ekantikā, nibbānāvahabhāvena nicchitāti adhippāyo. Ṭhapitāti vavatthāpitā. Na ekakoṭṭhāsā na ekantikā, na nibbānāvahabhāvena nicchitā vaṭṭantogadhabhāvatoti adhippāyo.

Ekaṃsikadhammavaṇṇanā

讓我為您直譯這段巴利文： 421. 周遍抑制方式刺穿刺擊共刺,語即具格作格故說"語刺"。共充滿即周遍極充滿作如百許針三百許外道以語刺刺自性有故究竟性得,非主等如不得。真即實。如是即不顛倒。出世法中即境處格以彼法作境。住自性即住立自性,生彼義。出世法決定即以出世法令得決定決定,故說"諸佛"等。如是即"法住性"等說種。 質多象舍利弗晡咤婆陀事註釋 422. 微細義中即蘊處等微細智境法中。善即因前佛教作習故巧。因說在家功德故勸持戒比丘如是說離戒故今自亦持戒六回離戒。因應有如業果。大聲聞說即因大聲聞摩訶拘絺羅長老折伏說。不能住即不能得住教。 423. 因無慧眼即因無能見善說惡說等不等慧眼。具眼即此中如何眼人說"具眼",顯示彼說"善說"等。一分即一向,決定以趣涅槃義意。置即安立。非一分即非一向,非決定以趣涅槃義因在輪迴義。 一向法註釋

1. 『『Kasmā ārabhī』』ti kāraṇaṃ pucchitvā 『『aniyyānikabhāvadassanattha』』nti payojanaṃ vissajjitaṃ. Sati hi phalasiddhiyaṃ hetusiddhoyeva hotīti. Paññāpitaniṭṭhāyāti paveditavimuttimaggassa, vaṭṭadukkhapariyosānaṃ gacchati etāyāti 『『niṭṭhā』』ti vimutti vuttā. Niṭṭhāmaggo hi idha uttarapadalopena 『『niṭṭhā』』ti vutto. Tassa hi aniyyānikatā, niyyānikatā ca vuccati, na niṭṭhāya. Niyyānaṃ vā niggamanaṃ nissaraṇaṃ, vaṭṭadukkhassa vupasamoti attho. Niyyānameva niyyānikaṃ, na niyyānikaṃ aniyyānikaṃ, so eva bhāvo aniyyānikabhāvo, tassa dassanatthanti yojetabbaṃ. 『『Eva』』nti 『『nibbānaṃ nibbāna』』nti vacanamattasāmaññaṃ gahetvā vadati, na pana paramatthato tesaṃ samaye nibbānapaññāpanassa labbhanato, tena vuttaṃ 『『sā ca na niyyānikā』』tiādi. Lokathūpikādivasenāti ettha ādi-saddena 『『añño puriso, aññā pakatī』』ti pakatipurisantarāvabodho mokkho, buddhiādiguṇavinimuttassa attano sakattani avaṭṭhānaṃ mokkho, kāyapavattigatijātibandhānaṃ appamajjanavasena appavatto mokkho, yaññehi jutena parena purisena salokatā mokkho, samīpatā mokkho, sahayogo mokkhoti evamādīnaṃ saṅgaho daṭṭhabbo. Yathāpaññattāti paññattappakārā hutvā na niyyāti, yenākārena 『『niṭṭhā pāpuṇīyatī』』ti tehi paveditā, tenākārena tassā appattabbato na niyyāti. Paṇḍitehi paṭikkhittāti 『『nāyaṃ niṭṭhā paṭipadā vaṭṭassa anatikkamanato』』ti buddhādīhi paṇḍitehi paṭikkhittā. Nivattatīti paṭikkhepassa kāraṇavacanaṃ, tasmā tehi paññattā niṭṭhā paṭipadā na niyyāti, aññadatthu taṃsamaṅginaṃ puggalaṃ saṃsāre eva paribbhamāpentī nivattati.

Padhānaṃ jānanaṃ nāma paccakkhato jānanaṃ tassa pamāṇajeṭṭhabhāvato, itarassa saṃsayānubaddhattāti vuttaṃ 『『jānaṃ passa』』nti. Tenettha dassanena jānanaṃ viseseti. Idaṃ vuttaṃ hoti – tumhākaṃ ekantasukhe loke paccakkhato ñāṇadassanaṃ atthīti. Jānanti vā tassa lokassa anumānavisayataṃ pucchati, passanti paccakkhato gocarataṃ. Ayañhettha attho – api tumhākaṃ loko paccakkhato ñāto, udāhu anumānatoti.

Yasmā loke paccakkhabhūto attho indriyagocarabhāvena pākaṭo, tasmā vuttaṃ 『『diṭṭhapubbānī』』tiādi. Diṭṭhapubbānīti diṭṭhavā, dassanabhūtena, tadanugatena ca ñāṇena gahitapubbānīti attho. Evañca katvā 『『sarīrasaṇṭhānādīnī』』ti vacanaṃ samatthitaṃ hoti. 『『Appāṭihīraka ta』』nti anunāsikalopaṃ katvā niddesoti āha 『『appāṭihīrakaṃ ta』』nti 『『appāṭihīraṃ kata』』nti evamettha vaṇṇenti. Paṭipakkhaharaṇato paṭihāriyaṃ, tadeva pāṭihāriyaṃ, uttaravirahitaṃ vacanaṃ. Pāṭihāriyamevettha 『『pāṭihīraka』』nti vā vuttaṃ. Na pāṭihīrakaṃ appāṭihīrakaṃ parehi vuccamānauttarehi sauttarattā, tenāha 『『paṭiharaṇavirahita』』nti. Sauttarañhi vacanaṃ tena uttarena paṭihārīyati ativiparivattīyati. Tato eva niyyānassa paṭiharaṇamaggassa abhāvato 『『aniyyānika』』nti vattabbataṃ labhati.

426.Vilāso līḷā. Ākappo kesabandhavatthaggahaṇaṃ ādiākāraviseso, vesasaṃvidhānaṃ vā. Ādi-saddena bhāvādīnaṃ saṅgaho daṭṭhabbo. 『『Bhāvo』』ti ca cāturiyaṃ veditabbaṃ.

Tayoattapaṭilābhavaṇṇanā

讓我為您直譯這段巴利文： 425. "何故起"問因說"為顯非出離性"答用。因有果成即因成只故。所說究竟即說解脫道,輪迴苦終去此故"究竟"說解脫。究竟道此中因略後分說"究竟"。彼因非出離性,出離性說,非究竟。出離即出離出離,輪迴苦滅義。出離即出離,非出離非出離,彼即性非出離性,為顯示彼應結。"如是"即取"涅槃涅槃"言只共說,非究竟彼等法得涅槃施設故,故說"彼非出離"等。世塔等方式即此等字攝"餘人,余自性"自性人餘明解脫,覺等德離我自性住解脫,身轉趣生縛不放逸方式無轉解脫,祭火餘人同世解脫,近解脫,共結解脫如是等攝應見。如施設即成施設方式不出離,如何相"究竟到達"彼等說,如是相彼不可到故不出離。智者訶責即"此非究竟道因不度輪迴"佛等智者訶責。退即訶責因說,故彼等施設究竟道不出離,定令具彼補特伽羅輪迴中轉退。 主知名現見知因量最上性,余有疑隨故說"知見"。此中以見別知。此說義 - 汝一向樂世有現見智見耶。知即問彼世間比量境,見即現見境。此義 - 汝世間現見知,或比耶。 因世間現見義根境性明顯,故說"曾見"等。曾見即見,以見,彼隨智取前義。如是作"身相等"言成立。"無反駁性"即略鼻音說故說"無反駁"即"作無反駁"如是此中註釋。除對治故反駁,彼即反駁,無上言。反駁此中即說"反駁"。非反駁無反駁因他說上有上故,故說"除反駁"。因上言彼上反駁極變故。從彼即因無除反駁道得說"非出離"。 426. 雅緻即姿。態即髮髻衣取等相別,或飾安排。等字攝狀等應見。"狀"即應知巧慧。 三得我註釋

1. Āhito ahaṃ māno etthāti attā, attabhāvoti āha 『『attapaṭilābhoti attabhāvapaṭilābho』』ti. Kāmabhavaṃ dasseti tassa itaradvayattabhāvato oḷārikattā. Rūpabhavaṃ dasseti jhānamanena nibbattaṃ hutvā rūpībhāvena upalabbhanato. Saṃkilesikā dhammā nāma dvādasa akusalacittuppādā tadabhāve kassaci saṃkilesassāpi asambhavato. Vodāniyā dhammā nāma samathavipassanā tāsaṃ vasena sabbaso cittavodānassa sijjhanato.

2. Paṭipakkhadhammānaṃ asamucchede pana na kadācipi anavajjadhammānaṃ pāripūrī, vepullaṃ vā sambhavati, samucchede pana sati eva sambhavatīti maggapaññāphalapaññā-ggahaṇaṃ. Tā hi sakiṃ paripuṇṇā paripuṇṇā eva aparihānadhammattā. Taruṇapītīti uppannamattā aladdhāsevanā dubbalā pīti. Balavatuṭṭhīti punappunaṃ uppattiyā laddhāsevanā uparivisesādhigamassa paccayabhūtā thiratarā pīti. 『『Yaṃ avocumhā』』tiādīsu ayaṃ saṅkhepattho – yaṃ vohāraṃ 『『saṃkilesikavodāniyadhammānaṃ pahānābhivuddhiniṭṭhaṃ paññāya pāripūrivepullabhūtaṃ imasmiṃyeva attabhāve aparappaccayena ñāṇena paccakkhato sampādetvā viharissatī』』ti kathayimha. Tattha tasmiṃ vihāre tassa mama ovādakarassa bhikkhuno evaṃ vuttappakārena viharaṇanimittaṃ pamodappabhāvitā pīti ca bhavissati, tassā ca paccayabhūtaṃ passaddhidvayaṃ sammadeva upaṭṭhitā sati ca ukkaṃsagataṃ ñāṇañca tathābhūto ca so vihāro. Santapaṇītatāya atappako anaññasādhāraṇo sukhavihāroti vattabbataṃ arahatīti.

Paṭhamajjhāne paṭiladdhamatte hīnabhāvato pīti dubbalā pāmojjapakkhikā, suvibhāvite pana tasmiṃ paguṇe sā paṇītā balavabhāvato paripuṇṇakiccā pītīti vuttaṃ 『『paṭhamajjhāne pāmojjādayo chapi dhammā labbhantī』』ti. 『『Sukho vihāro』』ti iminā samādhi gahito. Sukhaṃ gahitanti apare, tesaṃ matena santasukhatāya upekkhā catutthajjhāne 『『sukha』』nti icchitā, tenāha 『『tathā catutthe』』tiādi. Pāmojjaṃ nivattatīti dubbalapītisaṅkhātaṃ pāmojjaṃ chasu dhammesu nivattati hāyati. Vitakkavicārakkhobhavirahena dutiyajjhāne sabbadā pīti balavatī eva hoti, na paṭhamajjhāne viya kadāci dubbalā. Suddhavipassanā pādakajjhānamevāti upari maggaṃ akathetvā kevalaṃ vipassanāpādakajjhānaṃ kathitaṃ. Catūhi maggehi saddhiṃ vipassanā kathitāti vipassanāya pādakabhāvena jhānāni kathetvā tato paraṃ vipassanāpubbakā cattāropi maggā kathitāti attho. Catutthajjhānikaphalasamāpatti kathitāti paṭhamajjhānikādikā phalasamāpattiyo akathetvā catutthajjhānikā eva phalasamāpatti kathitā. Pītivevacanameva katvāti dvinnaṃ pītīnaṃ ekasmiṃ cittuppāde anuppajjanato pāmojjaṃ pītivevacanameva katvā. Pītisukhānaṃ apariccattattā, 『『sukho ca vihāro』』ti sātisayassa sukhavihārassa gahitattā ca dutiyajjhānikaphalasamāpatti nāma kathitā. Kāmaṃ paṭhamajjhānepi pītisukhāni labbhanti, tāni pana vitakkavicārakkhobhena na santapaṇītāni, santapaṇītāni ca idhādhippetāni.

432-

讓我為您直譯這段巴利文： 428. 置我慢此故我,我體故說"得我即得我體"。顯欲有因彼餘二體粗故。顯色有因禪意生故以色性得故。染污法名十二不善心生因彼無某染污亦不生故。清凈法名止觀因彼方式一切心清凈成就故。 429. 不斷對治法時不曾圓滿無過法,廣大,或生,斷時只生故取道慧果慧。彼因一次圓滿圓滿只因無退法性。弱喜即生只未得習弱喜。強喜即重生得習上殊勝得緣堅喜。"我等說"等此略義 - 我等說語言"斷染污清凈法增長究竟慧圓滿廣大此我體中不由他知現見成就住"。此中彼住彼我教誡比丘如是說方式住因生喜及彼緣二輕安善住念及上知及如是住。寂靜勝性無熱無共樂住應說。 初禪得只下性故喜弱隨喜,善修彼熟練彼勝強性故圓滿作喜故說"初禪得喜等六法"。"樂住"此攝定。取樂即余,彼意寂樂性舍第四禪欲"樂",故說"如是第四"等。喜退即弱喜名喜六法退減。因離尋伺動第二禪一切喜強只,非如初禪有時弱。凈觀即基禪只故不說上道只說觀基禪。與四道俱說觀即說觀基性禪后說觀前四道義。說第四禪果定即不說初禪等果定只說第四禪果定。作喜異名只即二喜一心生不生故喜作喜異名只。因不捨喜樂,"樂住"取勝樂住故說名第二禪果定。雖初禪亦得喜樂,彼因尋伺動非寂勝,此意欲寂勝。 432-

437.Vibhāvanatthoti pakāsanattho sarūpato nirūpanattho, tenāha 『『ayaṃ so』』tiādi. Nanti oḷārikaṃ attapaṭilābhaṃ. Sappaṭiharaṇanti parena coditavacanena saparihāraṃ sauttaraṃ. Tucchoti musā abhūto. Svevāti so eva attapaṭilābho. Tasmiṃ samaye hotīti tasmiṃ paccuppannasamaye vijjamāno hoti. Attapaṭilābhotveva niyyātesi, na naṃ sarūpato nīharitvā dassesi. Rūpādayo cettha dhammāti rūpavedanādayo eva ettha loke sabhāvadhammā. Attapaṭilābhoti pana te rūpādike pañcakkhandhe upādāya paññatti, tenāha 『『nāmamattameta』』nti. Nāmapaṇṇattivasenāti nāmabhūtapaññattimattatāvasena.

438.Evañcapana vatvāti 『『attapaṭilābhoti rūpādike upādāya paññattimatta』』nti imamatthaṃ 『『yasmiṃ citta samaye』』tiādinā vatvā. Paṭipucchitvā vinayanatthanti yathā pare puccheyyuṃ, tenākārena kālavibhāgato paṭipadāni pucchitvā tassa atthassa ñāpanavasena vinayanatthaṃ. Tasmiṃ samaye sacco ahosīti tasmiṃ atītasamaye upādānassa vijjamānatāya saccabhūto vijjamāno viya vattabbo ahosi, na pana anāgato idāni paccuppanno vā attapaṭilābho tadupādānassa tadā avijjamānattā. Ye te atītā dhammā atītasamaye atītattapaṭilābhassa upādānabhūtā rūpādayo. Te etarahi natthi niruddhattā. Tato eva ahesunti saṅkhyaṃ gatā. Tasmāti tasmiṃyeva samaye labbhanato. Sopi tadupādāno me attapaṭilābho tasmiṃyeva atītasamaye sacco bhūto vijjamāno viya ahosi. Anāgatapaccuppannānanti anāgatānañceva paccuppannānañca rūpadhammānaṃ upādānabhūtānaṃ tadā tasmiṃ atītasamaye abhāvā tadupādāno anāgato paccuppanno ca attapaṭilābho tasmiṃ atītasamaye mogho tuccho musā natthīti attho. Nāmamattamevāti samaññāmattameva. Attapaṭilābhaṃ paṭijānāti paramatthato anupalabbhamānattā.

『『Eseva nayo』』ti iminā ye te anāgatā dhammā, te etarahi natthi, 『『bhavissantī』』ti pana saṅkhyaṃ gamissanti, tasmā sopi me attapaṭilābho tasmiṃyeva samaye sacco bhavissati. Atītapaccuppannānaṃ pana dhammānaṃ tadā abhāvā tasmiṃ samaye mogho atīto mogho paccuppanno. Ye ime paccuppannā dhammā, te etarahi atthi, tasmā yoyaṃ me attapaṭilābho, so idāni sacco. Atītānāgatānaṃ pana dhammānaṃ idāni abhāvā tasmiṃ samaye mogho atīto mogho anāgatoti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānātīti imamatthaṃ atidisati.

439-

讓我為您直譯這段巴利文： 437. 顯義即顯示義自性決定義,故說"此彼"等。彼即粗得我。有反駁即他訶語有除有上。空即妄非有。彼只即彼只得我。彼時有即彼現時有。只交得我,非彼自性出顯示。色等此法即色受等只此世間自性法。得我即依彼色等五蘊施設,故說"此名只"。名施設方式即以名作施設只方式。 438. 如是說即"得我即依色等施設只"此義以"彼心時"等說。問除義即如他問,如是相時分對問令知方式除義。彼時實有即彼過去時因取有實生有似可說,非未來今現在得我因彼時彼取無。彼等過去法過去時過去得我作取色等。彼今無因滅。從彼只去數。故即因得彼時只。彼亦彼取我得我彼只過去時實有有似。未來現在即未來及現在色法作取因彼彼過去時無彼取未來現在得我彼過去時虛空妄無義。名只即共稱只。許得我因究竟不得故。 "如是方式"此以彼等未來法,彼今無,"將有"但去數,故彼我得我彼時只實將有。因過去現在法彼時無彼時虛過去虛現在。彼等現在法今有,故此我得我今實。因過去未來法今無彼時虛過去虛未來如是義名只許得我此義指示。 439-

443.Saṃsanditunti samānetuṃ. Yasmiṃ samaye khīraṃ hotīti yasmiṃ kāle bhūtupādāyasaññitaṃ upādānavisesaṃ upādāya khīrapaññatti hoti. Na tasmiṃ…pe… gacchati khīrapaññattiupādānassa dadhiādipaññattiyā anupādānato. Paṭiniyatavatthukā hi ekā lokasamaññā, tenāha 『『ye dhamme upādāyā』』tiādi. Tattha saṅkhāyati etāyāti saṅkhā, paññatti. Niddhāretvā vacanti vadanti etāyāti nirutti. Namanti etenāti nāmaṃ. Voharanti etenāti vohāro, paññattiyeva. Esa nayo sabbatthāti 『『yasmiṃ samaye』』tiādinā khīre vuttanayaṃ dadhiādīsu atidisati.

Samanujānanamattakānīti 『『idaṃ khīraṃ, idaṃ dadhī』』tiādinā tādise bhūtupādāyarūpavisese loke paramparābhataṃ paññattiṃ appaṭikkhipitvā samanujānanaṃ viya paccayavisesavisiṭṭhaṃ rūpādikhandhasamūhaṃ upādāya 『『oḷāriko attapaṭilābho』』ti ca 『『manomayo attapaṭilābho』』ti ca 『『arūpo attapaṭilābho』』ti ca tathā tathā samanujānanamattakāni, na ca tabbinimutto upādānato añño koci attho atthīti attho. Niruttimattakānīti saddaniruttiyā gahaṇūpāyamattakāni. 『『Satto phassoti hi saddaggahaṇuttarakālaṃ tadanuviddhapaṇṇattiggahaṇamukheneva tadatthāvabodho. Vacanapathamattakānīti tasseva vevacanaṃ. Vohāramattakānīti tathā tathā vohāramattakāni. Nāmapaṇṇattimattakānīti tasseva vevacanaṃ, taṃtaṃnāmapaññāpanamattakāni. Sabbametanti 『『attapaṭilābho』』ti vā 『『satto』』ti vā 『『poso』』ti vā sabbametaṃ vohāramattakaṃ paramatthato anupalabbhanato, tenāha 『『yasmā paramatthato satto nāma natthī』』tiādi.

Yadi evaṃ kasmā taṃ buddhehipi vuccatīti āha 『『buddhānaṃ pana dve kathā』』tiādi. Sammutiyā vohārassa kathanaṃ sammutikathā. Paramatthassa sabhāvadhammassa kathanaṃ paramatthakathā. Aniccādikathāpi paramatthasannissitakathā paramatthakathāti katvā paramatthakathā. Paramatthadhammo hi 『『anicco, dukkho, anattā』』ti ca vuccati , na sammutidhammo. Kasmā panevaṃ duvidhā buddhānaṃ kathāpavattīti tattha kāraṇamāha 『『tattha yo』』tiādinā. Yasmā paramatthakathāya saccasampaṭivedho, ariyasaccakathā ca sikhāppattā desanā, tasmā vineyyapuggalavasena sammutikathaṃ kathentopi bhagavā paramatthakathaṃyeva kathetīti āha 『『tassa bhagavā āditova…pe… kathetī』』ti, tenāha 『『tathā』』tiādi, tenassa katthaci sammutikathāpubbikā paramatthakathā hoti puggalajjhāsayavasena, katthaci paramatthakathāpubbikā sammutikathā. Iti vineyyadamanakusalassa satthu vineyyajjhāsayavasena tathā tathā desanāpavattīti dasseti. Sabbattha pana bhagavā dhammataṃ avijahanto eva sammutiṃ anuvattati, sammutiṃ apariccajantoyeva dhammataṃ vibhāveti, na tattha abhinivesātidhāvanāni. Vuttañhetaṃ 『『janapadaniruttiṃ nābhiniviseyya, samaññaṃ nātidhāveyyā』』ti.

Paṭhamaṃ sammutiṃ katvā kathanaṃ pana veneyyavasena yebhuyyena buddhānaṃ āciṇṇanti taṃ kāraṇena saddhiṃ dassento 『『pakatiyā panā』』tiādimāha. Nanu ca sammuti nāma paramatthato avijjamānattā abhūtā, taṃ kathaṃ buddhā kathentīti āha 『『sammutikathaṃ kathentāpī』』tiādi. Saccamevāti tathameva. Sabhāvamevāti sammutibhāvena taṃsabhāvameva, tenāha 『『amusāvā』』ti. Paramatthassa pana saccādibhāve vattabbameva natthi.

讓我為您直譯這段巴利文： 443. 對照即比較。某時牛乳即某時依大種名取特取依牛乳施設。非彼等去牛乳施設取酪等施設非取故。一世間共稱定對境故,故說"依彼等法"等。此中數即此故數,施設。決定說即說此故語。名即此故名。言說即此故言說,施設只。此方式一切即以"某時"等牛乳說方式酪等指示。 只隨許即"此牛乳,此酪"等如是大種依色別世間傳來施設不拒隨許似依緣別殊色等蘊聚"粗得我"及"意生得我"及"無色得我"如是隻隨許,無彼離取余義有義。只語即聲語取方便只。"有情觸"因聲取后時隨施設取門只彼義知。只語道即彼只異名。只言說即如是隻言說。只名施設即彼只異名,彼彼名知只。一切此即"得我"或"有情"或"人"一切此只言說因究竟不得故,故說"因究竟無名有情"等。 如是何故佛亦說彼說"佛二語"等。說世俗言說名世俗語。說究竟自性法名究竟語。無常等語亦依究竟語作究竟語。究竟法因說"無常,苦,無我",非世俗法。何故如是二種佛語轉此因說"此中彼"等。因究竟語真諦通達,聖諦語勝說,故世尊說世俗語亦依所化人說究竟語只故說"彼世尊始等說",故說"如是"等,故彼某處世俗語前究竟語因人意樂,某處究竟語前世俗語。如是顯示調伏有情善師因所化意樂如是如是說轉。一切處世尊不捨法性只隨世俗,不捨世俗只顯法性,非此執著超越。因說此"不執著地方語,不超越共稱"。 先作世俗說因所化佛等多行故顯示彼因說"自性但"等。豈世俗名因究竟無故非有,如何佛說說"說世俗語亦"等。實只即如實只。自性只即世俗性彼自性只,故說"不妄"。究竟實等性無可說。

Imesaṃ pana sammutiparamatthānaṃ ko viseso? Yasmiṃ bhinne, buddhiyā vā avayavavinibbhoge kate na taṃsaññā, so ghaṭapaṭādippabhedo sammuti, tabbipariyāyato paramattho. Na hi kakkhaḷaphusanādisabhāve ayaṃ nayo labbhati. Evaṃ santepi vuttanayena sammutipi saccasabhāvā evāti āha 『『duve saccāni akkhāsī』』tiādi.

Idāni nesaṃ saccasabhāvaṃ kāraṇena dassento 『『saṅketavacanaṃ saccanti gāthamāha. Tattha saṅketavacanaṃ saccaṃ visaṃvādanābhāvato. Tattha hetumāha 『『lokasammutikāraṇa』』nti. Lokasiddhā hi sammuti saṅketavacanassa avisaṃvādanatāya kāraṇaṃ. Paramo uttamo attho paramattho, dhammānaṃ yathābhūtasabhāvo. Tassa vacanaṃ saccaṃ yāthāvato avisaṃvādanavasena ca pavattanato. Tattha kāraṇamāha 『『dhammānaṃ bhūtalakkhaṇa』』nti, sabhāvadhammānaṃ yo bhūto aviparīto sabhāvo, tassa lakkhaṇaṃ aṅganaṃ ñāpananti katvā.

Yadi tathāgato paramatthasaccaṃ sammadeva abhisambujjhitvā ṭhitopi lokasamaññaṃ gahetvāva vadati, ko ettha lokiyamahājanehi visesoti āha. 『『Yāhi tathāgato voharati aparāmāsa』』ntiādi. Lokiyamahājano appahīnaparāmāsattā 『『etaṃ mamā』』tiādinā parāmasanto voharati, tathāgato pana sabbaso pahīnaparāmāsattā aparāmasanto yasmā lokasamaññāhi vinā lokiyo attho loke kenaci duviññeyyo, tasmā tāhi taṃ voharati. Tathā voharanto eva ca attano desanāvilāsena veneyyasatte paramatthasacce patiṭṭhapeti. Desanaṃ vinivaṭṭetvāti heṭṭhā pavattitakathāya vinivaṭṭetvā vivecetvā desanaṃ 『『aparāmāsa』』nti taṇhāmānaparāmāsappahānakittanena arahattanikūṭena niṭṭhāpesi. Yaṃ yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

Poṭṭhapādasuttavaṇṇanāya līnatthappakāsanā.

1. Subhasuttavaṇṇanā

Subhamāṇavakavatthuvaṇṇanā

讓我為您直譯這段巴利文： 此中世俗究竟何別?破時,或慧分別支作時非彼想,彼瓶布等別世俗,彼相反究竟。因硬觸等性此方式不得。如是亦如說方式世俗亦實性只故說"說二諦"等。 今顯示彼等實性因說"約定語實"頌。此中約定語實因無違背。此中說因"世俗世間因"。世間成世俗因約定語無違背因。究竟最上義究竟,法如實性。彼語實因如實無違背方式轉故。此中說因"法實相",自性法彼實無倒自性,彼相分知作。 若如來正覺究竟諦住亦取世間共稱說,此中何與世間凡夫別說"如來言說無執著"等。世間凡夫因未斷執著以"此我"等執著言說,如來因一切斷執著無執著因離世間共稱世間義世間某難知,故彼彼言說。如是言說只自說莊嚴令所化有情住究竟諦。返說即轉下轉語分別說"無執著"以說斷愛慢執以阿羅漢頂終。此中義未分別,彼易知只。 晡咤婆陀經註釋隱義顯。 10. 須婆經註釋 須婆摩納婆事註釋;

444.『『Aciraparinibbute』』ti satthu parinibbutabhāvassa cirakālatāpaṭikkhepena āsannatā dassitā, kālaparicchedo na dassitoti taṃ paricchedato dassetuṃ 『『parinibbānato uddhaṃ māsamatte kāle』』ti vuttaṃ. Tattha matta-ggahaṇena kālassa asampuṇṇataṃ joteti. Tudisaññito gāmo nivāso etassāti todeyyo. Taṃ panesa yasmā soṇadaṇḍo viya campaṃ, kūṭadanto viya ca khāṇumataṃ ajjhāvasati, tasmā vuttaṃ 『『tassa adhipatittā』』ti issarabhāvatoti attho. Samāhāranti sannicayaṃ. Paṇḍito gharamāvaseti yasmā appatarappatarepi vayamāne bhogā khiyanti, appatarappatarepi sañciyamāne vaḍḍhanti, tasmā viññujātiko kiñci vayaṃ akatvā āyameva uppādento gharāvāsaṃ anutiṭṭheyyāti lobhādesitaṃ paṭipattiṃ upadisati.

Adānameva sikkhāpetvā lobhābhibhūtatāya tasmiṃyeva ghare sunakho hutvā nibbatti. Lobhavasikassa hi duggati pāṭikaṅkhā. Ativiya piyāyati pubbaparicayena. Piṇḍāya pāvisi subhaṃ māṇavaṃ anuggaṇhitukāmo. Niraye nibbattissasi katokāsassa kammassa paṭibāhituṃ asakkuṇeyyabhāvato.

Brāhmaṇacārittassa bhāvitataṃ sandhāya, tathā pitaraṃ ukkaṃsento ca 『『brahmaloke nibbatto』』ti āha. Taṃ pavattiṃ pucchīti sutametaṃ mayā 『『mayhaṃ pitā sunakho hutvā nibbatto』』ti tumhehi vuttaṃ, kimidaṃ saccanti pucchi. Tathevavatvāti yathā pubbe sunakhassa vuttaṃ, tatheva vatvā. Avisaṃvādanatthanti saccāpanatthaṃ 『『todeyyabrāhmaṇo sunakho hutvā nibbatto』』ti attano vacanassa avisaṃvādanatthaṃ avisaṃvādabhāvassa dassanatthanti attho. Sabbaṃ dassesīti buddhānubhāvena so sunakho taṃ sabbaṃ netvā dassesi, na jātissaratāya. Bhagavantaṃ disvā bhukkaraṇaṃ pana purimajātisiddhavāsanāvasena. Cuddasa pañhe pucchitvāti 『『dissanti hi bho gotama manussā appāyukā, dissanti dīghāyukā. Dissanti bavhābādhā, dissanti appābādhā. Dissanti dubbaṇṇā, dissanti vaṇṇavanto. Dissanti appesakkhā, dissanti mahesakkhā. Dissanti appabhogā, dissanti mahābhogā. Dissanti nīcakulīnā, dissanti uccākulīnā. Dissanti duppaññā, dissanti paññāvanto』』ti (ma. ni. 3.289). Ime cuddasa pañhe pucchitvā, aṅgasubhatāya kiresa 『『subho』』ti nāmaṃ labhi.

445.『『Ekā ca me kaṅkhā atthī』』ti iminā upari pucchiyamānassa pañhassa pageva tena abhisaṅkhatabhāvaṃ dasseti. Visabhāgavedanāti dukkhavedanā. Sā hi kusalakammanibbatte attabhāve uppajjanakasukhavedanāpaṭipakkhabhāvato 『『visabhāgavedanā』』ti. Kāyaṃ gāḷhā hutvā bādhati pīḷetīti 『『ābādho』』ti ca vuccati. Ekadese uppajjitvāti sarīrassa ekadese uṭṭhitāpi ayapaṭṭena ābandhitvā viya gaṇhāti aparivattabhāvakaraṇato, etena balavarogo ābādho nāmāti dasseti. Kicchajīvitakaroti asukhajīvitāvaho, etena dubbalo appamattako rogo ātaṅkoti dasseti. Uṭṭhānanti sayananisajjādito uṭṭhahanaṃ, tena yathā tathā aparāparaṃ sarīrassa parivattanaṃ vadati. Garukanti bhāriyaṃ kicchasiddhikaṃ . Kāye balaṃ na hotīti etthāpi 『『gilānassevā』』ti padaṃ ānetvā sambandhitabbaṃ. Heṭṭhā catūhi padehi aphāsuvihārābhāvaṃ pucchitvā idāni phāsuvihārasabbhāvaṃ pucchati, tena saviseso phāsuvihāro pucchitoti daṭṭhabbo, asatipi atisayatthajotane sadde atisayatthassa labbhanato yathā 『『abhirūpāya deyyaṃ dātabba』』nti.

讓我為您直譯這段巴利文： 444. "新般涅槃"即以師般涅槃性長時否定顯近性,不顯時限故為顯彼限說"般涅槃后一月許時"。此中取許顯時不圓滿。都地名村此住故都地。彼因如孫陀槃住瞻波,如庫達陀住卡努瑪(Khānumata),故說"彼主"即主性義。集即聚。賢住家即因極少少用財盡,極少少集增,故智生不作某用只生入住家導示貪教行。 只教不施因貪勝彼家只生狗。因貪勝應期待惡趣。極愛因前習。入缽食慾攝受須婆摩納婆。將生地獄因作緣業不能遮故。 依婆羅門行已修,如是贊父說"生梵界"。問彼轉即我聞此"我父生狗"汝說,此實耶問。如是說即如前狗說如是說。不違義即為實"都地婆羅門生狗"自語不違義顯不違性義。顯一切即佛威力彼狗引彼一切顯,非宿命知。見世尊吠因前產生習。問十四問即"尊者喬達摩,見人短壽,見長壽。見多病,見少病。見丑,見美。見少勢,見大勢。見少財,見多財。見下姓,見上姓。見愚,見慧"此十四問問,因肢美彼得"須婆"名。 445. "我有一疑"此顯上問問前已彼造。異熟受即苦受。彼因善業生自體生樂受對故"異熟受"。身堅難礙逼故說"病"。一處生即身一處起亦如系鐵板取因不轉性,此顯強病名病。作難生即作不樂生,此顯弱小病名痛。起即從臥坐等起,說如是他他身轉。重即重難成。身無力即此亦取"病者"語應結。下四句問不安住無後今問安住有,此應見特別問安住,雖無勝義顯聲得勝義如"應與美者"。

447.Kālañca samayañca upādāyāti. Ettha kālo nāma upasaṅkamanassa yuttapattakālo. Samayo nāma tasseva paccayasāmaggī, atthato tajjaṃ sarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ sallakkhaṇanti dassetuṃ 『『kālañcā』』tiādi vuttaṃ. Pharissatīti vaḍḍhissati.

448.Cetiyaraṭṭheti cetiraṭṭhe. Ya-kārena hi padaṃ vaḍḍhetvā vuttaṃ. Cetiraṭṭhato aññaṃ visuṃyevekaṃ raṭṭhanti ca vadanti. Maraṇapaṭisaṃyuttanti maraṇaṃ nāma tādisānaṃ roga vaseneva hotīti yena rogena taṃ jātaṃ, tassa sarūpapucchā, kāraṇapucchā, maraṇahetukacittasantāpapucchā, tassa ca santāpassa sabbalokasādhāraṇatā, tathā maraṇassa ca appatikāratāti evaṃ ādinā maraṇapaṭisaṃyuttaṃ sammodanīyaṃ kathaṃ kathesīti dassetuṃ 『『bho ānandā』』tiādi vuttaṃ. Na randhagavesī māro viya, na vīmaṃsanādhippāyo uttaramāṇavo viyāti adhippāyo. Yesu dhammesūti vimokkhupāyesu niyyānadhammesu. Dharantīti tiṭṭhanti, pavattantīti attho.

1. Atthappayuttatāya saddapayogassa saddappabandhalakkhaṇāni tīṇi piṭakāni tadatthabhūtehi sīlādīhi dhammakkhandhehi saṅgayhantīti vuttaṃ 『『tīṇi piṭakāni tīhi khandhehi saṅgahetvā』』ti. Saṅkhittena kathitanti 『『tiṇṇaṃ khandhāna』』nti evaṃ gahaṇato sāmaññato cāti saṅkhepeneva kathitaṃ. 『『Katamesaṃ tiṇṇa』』nti ayaṃ adiṭṭhajotanā pucchā, na kathetukamyatā pucchāti vuttaṃ 『『vitthārato pucchissāmī 『ti cintetvā 『katamesaṃ tiṇṇa』nti āhā』』ti. Kathetukamyatābhāve panassa therassa vacanatā siyā.

Sīlakkhandhavaṇṇanā

450-453.Sīlakkhandhassāti ettha iti-saddo ādiattho, pakārattho vā, tena 『『ariyassa samādhikkhandhassa…pe… patiṭṭhāpesī』』ti ayaṃ ettako pāṭho dassitoti daṭṭhabbaṃ tenāha 『『tesu dassitesū』』ti, uddesavasenāti adhippāyo. Bhagavatā vuttanayenevāti sāmaññaphaladesanādīsu bhagavatā desitanayeneva, tenassa suttassa satthubhāsitabhāvaṃ jinavacanabhāvaṃ dasseti. Sāsane na sīlameva sāroti ariyamaggasāre bhagavato sāsane yathā dassitaṃ sīlaṃ sāro eva na hoti sāravato mahato rukkhassa papaṭikaṭṭhāniyattā. Yadi evaṃ kasmā idha gahitanti āha 『『kevalañhetaṃ patiṭṭhāmattakamevā』』ti. Jhānādiuttarimanussadhamme adhigantukāmassa adhiṭṭhānamattaṃ tattha appatiṭṭhitassa tesaṃ asambhavato. Atha vā na sīlameva sāroti kāmañcettha sāsane 『『maggasīlaṃ, phalasīla』』nti idaṃ lokuttarasīlampi sārameva, tathāpi na sīlakkhandho eva sāro atha kho samādhikkhandhopi paññākkhandhopi sāro evāti evamettha attho daṭṭhabbo. Purimo eva sāro, tenāha 『『ito uttarī』』tiādi.

Samādhikkhandhavaṇṇanā

讓我為您直譯這段巴利文： 447. 依時及時宜即。此中時名趣近適當時。時宜名彼緣和合,義即彼身力及彼緣障無。取名智取察顯故說"時及"等。將遍即將增。 448. 支提國即支提國。以耶字增說語。說支提國余別一國。死相應即死名如是病方式有故彼病彼生,彼自性問,因問,死因心惱問,彼惱一切世間共,如是死無對作即如是死相應喜語語顯說"尊者阿難"等。非尋過如魔,非欲試如上摩納婆意。彼等法即解脫方便出離法。住即住,轉義。 449.因義使聲用聲續相三藏彼義作戒等法蘊攝故說"以三蘊攝三藏"。略說即"三蘊"如是取共性故略說只。"何三"此未見明問,非欲說問故說"思維'將廣問'說'何三'"。欲說無彼長老語。 戒蘊註釋 450-453. 戒蘊即此等字初義,或種義,彼"聖定蘊等安立"此許句應見故說"彼等顯",略說意。世尊說方式即沙門果說等世尊說方式,顯彼經師說性勝語性。教中非戒只核即聖道核世尊教中如顯戒核只非因如核大樹皮位。若如是何故此取說"此只住只"。欲得禪等上人法住只因彼不住彼等不生。或非戒只核即雖此教中"道戒,果戒"此出世戒亦核,如是非戒蘊只核然定蘊慧蘊亦核即如是此義應見。前只核,故說"此上"等。 定蘊註釋

1. Kasmā panettha thero samādhikkhandhaṃ puṭṭho indriyasaṃvarādike vissajjesi, nanu evaṃ sante aññaṃ puṭṭho aññaṃ byākaronto ambaṃ puṭṭho labujaṃ byākaronto viya hotīti īdisī codanā idha anokāsāti dassento 『『kathañca māṇava bhikkhu…pe… samādhikkhandhaṃ dassetukāmoārabhī』』ti āha, tenettha indriyasaṃvarādayopi samādhiupakārataṃ upādāya samādhikkhandhapakkhikāni uddiṭṭhānīti dasseti rūpajjhānāneva āgatāni, na arūpajjhānāni rūpāvacaracatutthajjhānadesanānantaraṃ abhiññādesanāya avasaroti katvā. Rūpāvacaracatutthajjhānapādikā hi saparibhaṇḍā chapi abhiññāyo. Lokiyā abhiññā pana sijjhamānā yasmā aṭṭhasu samāpattīsu cuddasavidhena cittaparidamanena vinā na ijjhanti, tasmā abhiññāsu desiyamānāsu arūpajjhānānipi desitāneva honti nānantariyabhāvato, tenāha 『『ānetvā pana dīpetabbānī』』ti. Vuttanayena desitāneva katvā saṃvaṇṇakehi pakāsetabbānīti attho. Aṭṭhakathāyaṃ pana 『『catutthajjhānaṃ upasampajja viharatī』』ti imināva arūpajjhānampi saṅgahitanti dassetuṃ 『『catutthajjhānena hī』』tiādi vuttaṃ. Catutthajjhānañhi rūpavirāgabhāvanāvasena pavattaṃ 『『arūpajjhāna』』nti vuccatīti.

471-480.Na cittekaggatāmattakenevāti ettha heṭṭhā vuttanayānusārena attho veditabbo. Lokiyassa samādhikkhandhassa adhippetattā 『『na citte…pe… atthī』』ti vuttaṃ. Ariya-saddo cettha suddhapariyāyo, na lokuttarapariyāyo. Tathā heṭṭhāpi lokiyābhiññāpaṭisambhidāhi vināva arahatte adhigate nattheva uttariṃkaraṇīyanti sakkā vattuṃ yadatthaṃ bhagavati brahmacariyaṃ vussati, tassa siddhattā. Idha pana lokiyābhiññāpi āgatā eva. Sesaṃ suviññeyyameva.

Subhasuttavaṇṇanāya līnatthappakāsanā.

1. Kevaṭṭasuttavaṇṇanā

Kevaṭṭagahapatiputtavatthuvaṇṇanā

481.Pāvārikambavaneti pāvārikaseṭṭhino ambabahule upavane. Taṃ kira so seṭṭhī bhagavato anucchavikaṃ gandhakuṭiṃ, bhikkhusaṅghassa ca rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādīni sampādetvā pākāraparikkhittaṃ dvārakoṭṭhakasampannaṃ katvā buddhappamukhassa saṅghassa niyyātesi, purimavohārena pana 『『pāvārikambavana』』nti vuccati, tasmiṃ pāvārikambavane. Kevaṭṭoti idaṃ tassa nāmaṃ kevaṭṭehi saṃrakkhitattā, tesaṃ vā santike saṃvaḍḍhitattāti keci. 『『Gahapatiputtassā』』ti ettha kāmaṃ tadā so gahapatiṭṭhāne ṭhito, pitu panassa acirakālaṃkatatāya purimasamaññāya 『『gahapatiputto』』 tveva voharīyati, tenāha 『『gahapati mahāsālo』』ti. Mahāvibhavatāya mahāsāro, gahapatīti attho ra-kārassa la-kāraṃ katvā 『『mahāsālo sukhumālo aha』』ntiādīsu (a. ni. 3.39) viya. Saddhāsampannoti pothujjanikāya saddhāya vasena saddhā samannāgato.

Samiddhāti sammadeva iddhā, iddhiyā vibhavasampattiyā vepullappattāti attho. 『『Ehi tvaṃ bhikkhu anvaddhamāsaṃ, anumāsaṃ, anusaṃvaccharaṃ vā manussānaṃ pasādāya iddhipāṭihāriyaṃ karohī』』ti ekassa bhikkhuno āṇāpanaṃ tasmiṃ ṭhāne tassa ṭhapanaṃ nāma hotīti āha 『『ṭhānantare ṭhapetū』』ti. Uttarimanussānaṃdhammatoti uttarimanussānaṃ buddhādīnaṃ adhigamadhammato. Niddhāraṇe cetaṃ nissakkaṃ. Iddhipāṭihāriyañhi tato niddhāreti. Manussadhammato uttarīti pakatimanussadhammato upari. Pajjalitapadīpoti pajjalanto padīpo.

讓我為您直譯這段巴利文： 454. 何故此中長老問定蘊答根防護等,豈如是問他答他如問芒果答麵包樹果似如是詰此無處顯說"如何摩納婆比丘等定蘊欲顯始",彼此顯根防護等亦依定助取定蘊分說。色禪只來,非無色禪因色界第四禪說后神通說機會作。因色界四禪前六神通具。世間神通因成八定十四種心調伏無不成,故說神通時無色禪亦說因無間性,故說"引應顯"。如說方式說只作註釋應明義。註釋但"具足第四禪住"此攝無色禪顯說"因第四禪"等。因第四禪色離修轉說"無色禪"。 471-480. 非心一境性只即此依下說方式應知義。因世間定蘊意說"非心等有"。聖字此凈義,非出世義。如是下亦世間神通無礙解無得阿羅漢無有上作因依世尊梵行住,彼成故。此但世間神通亦來。余易知。 須婆經註釋隱義顯。 11. 伽伐達經註釋 伽伐達居士子事註釋 481. 波婆梨芒果園即波婆梨長者芒果多園。彼長者為世尊適香室,比丘眾夜住日住室亭等作墻圍門樓具施佛上首眾,前言說但"波婆梨芒果園",彼波婆梨芒果園。伽伐達即此彼名因漁夫護,或彼處長某。"居士子"此雖彼時住居士位,因父新死前共稱"居士子"只言說,故說"居士大富"。大財大粳,居士義羅字作臘如"大富柔軟我"等。具信即凡夫信方式具信。 圓滿即善圓滿,神通財圓滿義。"來汝比丘半月,月,年為人信作神通"一比丘令彼處彼置名故說"置位處"。上人法即上人佛等證法。此奪格離。神通彼離。人法上即常人法上。燃燈即燃燈。

482.Na dhaṃsemīti guṇasampattito na cāvemi, tenāha 『『sīlabheda』』ntiādi. Vissāsaṃ vaḍḍhetvā bhagavati attano vissatthabhāvaṃ brūhetvā vibhūtaṃ pākaṭaṃ katvā.

Iddhipāṭihāriyavaṇṇanā

483-4.Ādīnavanti dosaṃ. Gandhārīti cūḷagandhārī, mahāgandhārīti dve gandhārīvijjā. Tattha cūḷagandhārī nāma tivassato oraṃ matānaṃ sattānaṃ upapannaṭṭhānajānanavijjā. Mahāgandhārī tampi jānāti tato uttaripi iddhividhañāṇakappaṃ yebhuyyena iddhividhakiccaṃ sādheti. Tassā kira vijjāya sādhako puggalo tādise desakāle mantaṃ parijappitvā bahudhāpi attānaṃ dasseti, hatthiādīnipi dasseti, dassanīyopi hoti, aggithambhampi karoti, jalathambhampi karoti, ākāsepi attānaṃ dasseti. Sabbaṃ indajālasadisaṃ daṭṭhabbaṃ. Aṭṭoti dukkhito bādhito, tenāha 『『pīḷito』』ti.

Ādesanāpāṭihāriyavaṇṇanā

1. Kāmaṃ 『『cetasika』』nti padaṃ ye cetasi niyuttā cittena sampayuttā, tesaṃ sādhāraṇavacanaṃ, sādhāraṇe pana gahite cittaviseso gahitova hoti, sāmaññajotanā ca visese avatiṭṭhatīti cetasikaggahaṇassa adhippāyaṃ vivaranto 『『somanassadomanassaṃ adhippeta』』nti āha. Somanassaggahaṇena cettha tadekaṭṭhā rāgādayo, saddhādayo ca dassitā honti, domanassaggahaṇena dosādayo. Vitakkavicārā pana sarūpeneva dassitā. Evaṃ tava manoti iminā ākārena tava mano pavattoti attho . Kena pakārena pavattoti āha 『『somanassito vā』』tiādi. 『『Evaṃ tava mano』』ti idaṃ pana somanassitatādimattadassanaṃ, na pana yena yena somanassito vā domanassito vā, taṃ taṃ dassanaṃ. Dutiyanti 『『itthampi te mano』』ti idaṃ. Itipīti ettha iti-saddo nidassanattho 『『atthīti kho, kaccāna, ayameko anto』』tiādīsu (saṃ. ni. 2.15; 3.90) viya, tenāha 『『imañca imañca atthaṃ cintayamāna』』nti pi-saddo vuttatthasampiṇḍanattho. Parassa cintaṃ manati jānāti etenāti cintāmaṇi. Tassā kira vijjāya sādhako puggalo tādise desakāle mantaṃ parijappitvā yassa cittaṃ jānitukāmo, tassa diṭṭhasutādivisesasañjānanamukhena cittācāraṃ anuminanto kathetīti keci. Apare 『『vācaṃ niccharāpetvā tattha akkharasallakkhaṇavasenā』』ti vadanti.

Anusāsanīpāṭihāriyavaṇṇanā

讓我為您直譯這段巴利文： 482. 不破即不離功德圓滿,故說"戒破"等。增信即增對世尊自信明顯顯現。 神通註釋 483-4.過患即過。干陀利即小干陀利,大幹陀利二干陀利明。此中小干陀利名三年內死眾生生處知明。大幹陀利知彼上神通智般多神通事成。彼明修人如是時處誦咒自現多,現象等,成可見,作火柱,作水柱,空中現自。一切應見如幻術。苦即苦惱,故說"逼"。 記說註釋 485. 雖"心所"語彼心屬心相應,彼共說,但取共心別取,共顯住別故顯心所取意說"樂憂意"。此中樂取顯彼一處貪等,信等,憂取嗔等。尋伺但自性顯。如是汝意即此相汝意轉義。何相轉說"樂或"等。"如是汝意"此但顯樂等,非彼彼樂或憂或,彼彼顯。第二即"如是亦汝意"。如是即此等字顯義如"有此一邊迦旃延"等,故說"思此此義"。辟字說義集。他思意知此故思意寶。彼明修人如是時處誦咒欲知彼心,彼見聞等別想門心行推測說某。余說"出語彼字觀察方式"。 教誡註釋

486.Pavattentāti pavattanakā hutvā, pavattanavasenāti attho. 『『Eva』』nti hi padaṃ yathānusiṭṭhāya anusāsaniyā vidhivasena, paṭisedhavasena ca pavattiākāraparāmasanaṃ, sā ca sammāvitakkānaṃ micchāvitakkānañca pavattiākāradassanavasena pavattati tattha ānisaṃsassa ādīnavassa ca vibhāvanatthaṃ. Aniccasaññameva na niccasaññanti attho. Paṭiyogīnivattanatthañhi eva-kāraggahaṇaṃ. Idhāpi evaṃ saddaggahaṇassa attho, payojanañca vuttanayeneva veditabbaṃ. Idaṃgahaṇepi eseva nayo. Pañcakāmaguṇikarāganti nidassanamattaṃ daṭṭhabbaṃ, tadaññarāgassa, dosādīnañca pahānassa icchitattā, tappahānassa ca tadaññarāgādikhepanassa upāyabhāvato tathā vuttaṃ duṭṭhalohitavimocanassa pubbaduṭṭhamaṃsakhepanūpāyatā viya. Lokuttaradhammamevāti avadhāraṇaṃ paṭipakkhabhāvato sāvajjadhammanivattanaparaṃ daṭṭhabbaṃ tassādhigamūpāyānisaṃsabhūtānaṃ tadaññesaṃ anavajjadhammānaṃ nānantariyabhāvato. Iddhividhaṃ iddhipāṭihāriyanti dasseti iddhidassanena parasantāne pasādādīnaṃ paṭipakkhassa haraṇato. Iminā nayena sesapadadvayepi attho veditabbo. Satataṃ dhammadesanāti sabbakālaṃ desetabbadhammadesanā.

Iddhipāṭihāriyenāti sahayoge karaṇavacanaṃ, iddhipāṭihāriyena saddhinti attho. Ādesanāpāṭihāriyenāti etthāpi eseva nayo. Dhammasenāpatissa āciṇṇanti yojanā. 『『Cittācāraṃ ñatvā』』ti iminā ādesanāpāṭihāriyaṃ dasseti. 『『Dhammaṃ desesī』』ti iminā anusāsanīpāṭihāriyaṃ 『『buddhānaṃ satataṃ dhammadesanā』』ti anusāsanīpāṭihāriyassa tattha sātisayatāya vuttaṃ. Saupārambhāni patirūpena upārambhitabbato. Sadosāni dosasamucchindanassa anupāyabhāvato. Sadosattā eva addhānaṃ na tiṭṭhanti cirakālaṭṭhāyīni na honti. Addhānaṃ atiṭṭhanato na niyyantīti phalena hetuno anumānaṃ. Aniyyānikatāya hi tāni anaddhaniyāni. Anusāsanīpāṭihāriyaṃ anupārambhaṃ visuddhippabhavato, visuddhinissayato ca. Tato eva niddosaṃ. Na hi tattha pubbāparavirodhādidosasambhavo. Niddosattā eva addhānaṃ tiṭṭhati paravādavātehi, kilesavātehi ca anupahantabbato. Tasmāti yathāvuttakāraṇato, tena saupārambhādiṃ, anupārambhādiṃ cāti ubhayaṃ ubhayattha yathākkamaṃ gārayhapāsaṃsabhāvānaṃ hetubhāvena paccāmasati.

Bhūtanirodhesakavatthuvaṇṇanā

讓我為您直譯這段巴利文： 486. 轉即成轉者,依轉義。"如是"語依教誡規方式,遮方式轉相攝,彼依正思維邪思維轉相顯轉彼功德過患明義。無常想只非常想義。因對反轉取如是字。此亦如是聲取義,用依說方式應知。此取亦此方式。五欲貪即應見示例,欲彼余貪,嗔等斷故,彼斷因彼余貪等破方便故如是說如壞血出前壞肉破方便。出世法只決定因對反應見遮有過法至因得方便功德彼余無過法無間性。神通神通顯因神通顯他相續信等對反去。此方式應知餘二語義。常法說即一切時應說法說。 神通即具合作格,與神通義。記說亦此方式。法將軍行即結。"知心行"此顯記說神通。"說法"此顯教誡神通因佛常法說說教誡神通彼勝說。有責因適責。有過因過斷非方便。因有過不住長不成長時住。因不住不出即果推因。因不出彼不長。教誡神通無責因清凈生,依清凈。因彼無過。因彼無前後違等過生。因無過住長因他說風,煩惱風不壞。此故因如說因,彼有責等,無責等二彼二如次垢贊性因攝。 眾生滅尋事註釋

487.Aniyyānikabhāvadassanatthanti yasmā mahābhūtapariyesako bhikkhu purimesu dvīsu pāṭihāriyesu vasippatto kusalopi samāno mahābhūtānaṃ aparisesanirodhasaṅkhātaṃ nibbānaṃ nāvabujjhi , tasmā tāni niyyānāvahatābhāvato aniyyānikānīti tesaṃ aniyyānikabhāvadassanatthaṃ. Tatiyaṃ pana takkarassa ekantato niyyānāvahanti tasseva niyyānikabhāvadassanatthaṃ.

Evametissā desanāya mukhyapayojanaṃ dassetvā idāni anusaṅgikampi dassetuṃ 『『apicā』』tiādi āraddhaṃ. Mahābhūte pariyesantoti aparisesaṃ nirujjhanavasena mahābhūte gavesanto, tesaṃ anavasesanirodhaṃ vīmaṃsantoti attho. Vicaritvāti dhammatāya codiyamāno vicaritvā. Dhammatāsiddhaṃ kiretaṃ, yadidaṃ tassa bhikkhuno tathā vicaraṇaṃ, yathā abhijātiyaṃ mahāpathavikampādi. Mahantabhāvappakāsanatthanti sadevake loke anaññasādhāraṇassa buddhānaṃ mahantabhāvassa mahānubhāvatāya dīpanatthaṃ. Idañca kāraṇanti sabbesampi buddhānaṃ sāsane īdiso eko bhikkhu tadānubhāvappakāsano hotīti idampi kāraṇaṃ dassento.

Katthāti nimitte bhummaṃ, tasmā katthāti kismiṃ ṭhāne kāraṇabhūte. Kiṃ āgammāti kiṃ ārammaṇaṃ paccayabhūtaṃ adhigantvā, tenāha 『『kiṃ pattassā』』ti. Teti mahābhūtā. Appavattivasenāti anuppajjanavasena. Sabbākārenāti vacanatthalakkhaṇādisamuṭṭhānakalāpacuṇṇanānattekattavinibbhogāvinibbhoga- sabhāgavisabhāgaajjhattikabāhirasaṅgahapaccayasamannāhārapaccayavibhāgākārato, sasambhārasaṅkhepasasambhāravibhattisalakkhaṇasaṅkhepasalakkhaṇavibhattiākārato cāti sabbena ākārena.

1. Dibbanti ettha pañcahi kāmaguṇehi samaṅgībhūtā hutvā vicaranti, kīḷanti, jotanti cāti devo, devaloko. Taṃ yanti upagacchanti etenāti devayāniyo. Vasaṃ vattentoti ettha vasavattanaṃ nāma yathicchitaṭṭhānagamanaṃ. Cattāro mahārājāno etesaṃ issarāti cātumahārājikā yā devatā maggaphalalābhino tā tamatthaṃ ekadesena jāneyyuṃ buddhavisayo panāyaṃ pañhoti cintetvā 『『na jānāmā』』ti āhaṃsu, tenāha 『『buddhavisaye』』tiādi. Ajjhottharaṇaṃ nāmettha nippīḷananti āha 『『punappunaṃ pucchatī』』ti. Abhikkantatarāti rūpasampattiyā ceva paññāpaṭibhānādiguṇehi ca amhe abhibhuyya paresaṃ kāmanīyatarā. Paṇītatarāti uḷāratarā, tenāha 『『uttamatarā』』ti.

491-3.Devayāniyasadiso iddhividhañāṇasseva adhippetattā. 『『Devayāniyamaggoti vā …pe… sabbametaṃ iddhividhañāṇasseva nāma』』nti idaṃ pāḷiyaṃ aṭṭhakathāsu ca tattha tattha āgataruḷhivasena vuttaṃ.

494.Āgamanapubbabhāge nimittanti brahmuno āgamanassa pubbabhāge uppajjananimittaṃ. Pāturahosīti āvi bhavi. Pākaṭo ahosīti pakāso ahosi.

497.Padesenāti ekadesena, upādinnakavasena, sattasantānapariyāpannenāti attho. Anupādinnakepīti anindriyabaddhepi. Nippadesato anavasesato. Pucchāmūḷhassāti pucchituṃ ajānantassa. Pucchāya dosaṃ dassetvāti tena katapucchāya pucchitākāre dosaṃ vibhāvetvā. Yasmā vissajjanaṃ nāma pucchānurūpaṃ pucchāsabhāgena vissajjetabbato, na ca tathāgatā virajjhitvā katapucchānurūpaṃ vissajjenti, atthasabhāgatāya ca vissajjanassa pucchakā tadatthaṃ anavabujjhantā sammuyhanti, tasmā pucchāya sikkhāpanaṃ buddhāciṇṇaṃ, tenāha 『『pucchaṃ sikkhāpetvā』』tiādi.

讓我為您直譯這段巴利文： 487. 顯不出義即因大界尋比丘前二神通自在善亦不覺大界無餘滅說涅槃,故彼不引出因不出顯彼不出性。第三但作者定引出故顯彼出性。 如是顯此說主用今顯隨附始"復"等。尋大界即無餘滅方式尋大界,思維彼無餘滅義。行即法性驅行。法性成此,即彼比丘如是行,如生大地動等。顯大性義即天世間無他共佛大性大威力明義。此因即顯一切佛教如是一比丘顯彼威力此因。 何即因處格,故何即何處因。依何即得何緣因所緣,故說"得何"。彼即大界。無轉方式即無生方式。一切相即語義相等生聚粉種一多分不分自性同異內外攝緣注意緣別相,具支略具支分別自相略自相分別相方式即一切相。 488. 天即此五欲具轉,戲,照故天,天界。彼行此故天道。轉自在即此自在名如意處行。四大王彼主故四大王天得道果彼知一分思維"此佛境問"說"不知",故說"佛境"等。壓此逼故說"數問"。勝即色圓滿慧辯等德勝我他可愛。妙即勝,故說"上"。 491-3. 如天道因意神通知只。"天道道或等一切此神通知名"此依經注彼彼來慣說。 494. 來前分相即梵來前分生相。顯即明。明即顯。 497. 分即一分,依有取,攝眾生流義。無取亦即非根縛亦。無分即無餘。問癡即不知問。顯問過即顯彼作問問相過。因答名隨問因應答問類,如來不錯隨問答,因義類答問者不覺彼義迷,故教問佛行,故說"教問"等。

498.Appatiṭṭhāti appaccayā, sabbaso samucchinnakāraṇāti attho. Upādinnaṃ yevāti indriyabaddhameva. Yasmā ekadisābhimukhaṃ santānavasena saṇṭhite rūpappabandhe dīghasamaññā taṃ upādāya tato appake rassasamaññā tadubhayañca visesato rūpaggahaṇamukhena gayhati, tasmā āha 『『dīghañca rassañcāti saṇṭhānavasena upādārūpaṃ vutta』』nti. Appaparimāṇe rūpasaṅghāte aṇusamaññā, taṃ upādāya tato mahati thūlasamaññā. Idampi dvayaṃ visesato rūpaggahaṇamukhena gayhati, tenāha 『『imināpī』』tiādi. Pi-saddena cettha 『『saṇṭhānavasena upādārūpaṃ vutta』』nti etthāpi vaṇṇamattameva kathitanti imamatthaṃ samuccinatīti vadanti. Subhanti sundaraṃ, iṭṭhanti attho. Asubhanti asundaraṃ, aniṭṭhanti vuttaṃ hoti. Tenevāha 『『iṭṭhāniṭṭhārammaṇaṃ panevaṃ kathita』』nti. Dīghaṃ rassaṃ, aṇuṃ thūlaṃ, subhāsubhanti tīsu ṭhānesu upādārūpasseva gahaṇaṃ, bhūtarūpānaṃ visuṃ gahitattā. Nāmanti vedanādikkhandhacatukkaṃ tañhi ārammaṇābhimukhaṃ namanato, nāmakaraṇato ca 『『nāma』』nti vuccati. Heṭṭhā 『『dīghaṃ rassa』』ntiādinā vuttameva idha ruppanaṭṭhena 『『rūpa』』nti gahitanti āha 『『dīghādibhedaṃ rūpañcā』』ti. Dīghādīti ca ādi-saddena āpādīnañca saṅgaho daṭṭhabbo. Yasmā vā dīghādisamaññā na rūpāyatanavatthukāva, atha kho bhūtarūpavatthukāpi. Tathā hi saṇṭhānaṃ phusanamukhenapi gayhati, tasmā dīgharassādiggahaṇena bhūtarūpampi gayhatevāti 『『dīghādibhedaṃ rūpa』』micceva vuttaṃ. Kiṃ āgammāti kiṃ adhigantvā kissa adhigamahetu. 『『Uparujjhatī』』ti idaṃ anuppādanirodhaṃ sandhāya vuttaṃ, na khaṇanirodhanti āha 『『asesametaṃ nappavattatī』』ti.

讓我為您直譯這段巴利文： 498. 無住即無緣,一切斷因義。有取只即根縛只。因一方向相續方式住色相續長名依彼彼少短名彼二別色取門取,故說"長短即住立方式有取色說"。少量色聚微名,依彼彼大粗名。此二亦別色取門取,故說"此亦"等。辟字此"住立方式有取色說"此亦說色只此義集說。妙即好,可意義。不妙即不好,不可意即說。故說"可意不可意所緣如是說"。長短,微粗,妙不妙三處取有取色只,因大種色別取。名即受等四蘊彼因向所緣傾,名作故說"名"。下"長短"等說此壞義"色"取故說"長等別色"。長等即等字應見攝地等。或因長等名非色處事只,然大種色事亦。如是住立觸門亦取,故長短等取取大種色只說"長等別色"。依何即得何何得因。"滅"此說無生滅,非剎那滅故說"此一切不轉"。

499.Viññātabbanti visiṭṭhena ñātabbaṃ, ñāṇuttamena ariyamaggañāṇena paccakkhato jānitabbanti attho, tenāha 『『nibbānassetaṃ nāma』』nti. Nidissatīti nidassanaṃ, cakkhuviññeyyaṃ. Na nidassanaṃ anidassanaṃ, acakkhuviññeyyanti etamatthaṃ vadanti. Nidassanaṃ vā upamā, taṃ etassa natthīti anidassanaṃ. Na hi nibbānassa niccassa ekassa accantasantapaṇītasabhāvassa sadisaṃ nidassanaṃ kutoci labbhatīti. Yaṃ ahutvā sambhoti, hutvā paṭiveti taṃ saṅkhataṃ udayavayantehi saantaṃ, asaṅkhatassa pana nibbānassa niccassa te ubhopi antā na santi, tato eva navabhāvāpagamasaṅkhāto jarantopi tassa natthīti āha 『『uppādanto…pe… ananta』』nti. 『『Titthassa nāma』』nti vatvā tattha nibbacanaṃ dassetuṃ 『『papanti etthāti papa』』nti vuttaṃ. Ettha hi papanti pānatitthaṃ. Bha-kāro kato niruttinayena. Visuddhaṭṭhena vā sabbatopabhaṃ, kenaci anupakkiliṭṭhatāya samantato pabhassaranti attho . Yena nibbānaṃ adhigataṃ, taṃ santatipariyāpannānaṃyeva idha anuppādanirodho adhippetoti vuttaṃ 『『upādinnakadhammajātaṃ nirujjhati appavattaṃ hotī』』ti.

Tatthāti 『『viññāṇassa nirodhenā』』ti yaṃ padaṃ vuttaṃ, tasmiṃ. 『『Viññāṇa』』nti viññāṇaṃ uddharati vibhattabbattā etthetaṃ uparujjhatīti etasmiṃ nibbāne etaṃ nāmarūpaṃ carimakaviññāṇanirodhena anuppādavasena nirujjhati anupādisesāya nibbānadhātuyā, tenāha 『『vijjhātadīpasikhā viya apaṇṇattikabhāvaṃ yātī』』ti. 『『Carimakaviññāṇa』』nti hi arahato cuticittaṃ adhippetaṃ. 『『Abhisaṅkhāraviññāṇassāpī』』tiādināpi saupādisesanibbānamukhena anupādisesanibbānameva vadati nāmarūpassa anavasesato uparujjhanassa adhippetattā, tenāha 『『anuppādavasena uparujjhatī』』ti. Sotāpattimaggañāṇenāti kattari, karaṇe vā karaṇavacanaṃ. Nirodhenāti pana hetumhi. Etthāti etasmiṃ nibbāne. Sesamettha yaṃ atthato na vibhattaṃ, taṃ suviññeyyameva.

Kevaṭṭasuttavaṇṇanāya līnatthappakāsanā.

1. Lohiccasuttavaṇṇanā

Lohiccabrāhmaṇavatthuvaṇṇanā

501.Sālavatikāti itthiliṅgavasena tassa gāmassa nāmaṃ. Gāmaṇikābhāvenāti keci. Lohito nāma tassa kule pubbapuriso, tassa vasena lohiccoti tassa brāhmaṇassa gottato āgataṃ nāmaṃ.

1. 『『Diṭṭhigata』』nti laddhimattaṃ adhippetanti āha 『『na pana ucchedasassatānaṃ aññatara』』nti. Na hi ucchedasassatagāhavinimutto koci diṭṭhigāho atthi. 『『Bhāsati yevā』』ti tassā laddhiyā loke pākaṭabhāvaṃ dasseti. Attato añño paroti yathā anusāsakato anusāsitabbo paro, evaṃ anusāsitabbatopi anusāsako paroti vuttaṃ 『『paro parassāti paro yo』』tiādi. Kiṃ-saddāpekkhāya cettha 『『karissatī』』ti anāgatakālavacanaṃ, anāgatepi vā tena tassa kātabbaṃ natthīti dassanatthaṃ. Kusalaṃ dhammanti anavajjadhammaṃ nikkilesadhammaṃ vimokkhadhammanti attho. 『『Paresaṃ dhammaṃ kathessāmī』』ti tehi attānaṃ parivārāpetvā vicaraṇaṃ kiṃ atthiyaṃ āsayabuddhassāpi anurodhena vinā taṃ na hotīti tasmā attanā paṭiladdhaṃ…pe… vihātabbanti vadati. Tenāha 『『evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmī』』ti.

504.Soti lohicco brāhmaṇo.

讓我為您直譯這段巴利文： 499. 應知即殊勝應知,最上智聖道智現前應知義,故說"此涅槃名"。顯即顯示,眼識知。非顯示無顯示,非眼識知此義說。顯示或譬喻,此無故無顯示。因涅槃常一極寂妙自性無似顯示何處得。不有生,有滅彼有為生滅邊有,無為涅槃常彼二邊無,故即無新性滅老亦無故說"生邊等無邊"。"水際名"說彼顯詞說"飲此故水際"。此飲即水際。字作造語方式。清凈義或一切光,因無染污遍光明義。彼得涅槃,彼相續攝只此無生滅意故說"有取法生滅無轉"。 彼即"識滅"此語說,彼。"識"即舉識因應分別此滅此涅槃此名色最後識滅無生方式滅無餘依涅槃界,故說"如滅燈焰去無施設性"。"最後識"即阿羅漢死心意。"亦行識"等亦依有餘依涅槃無餘依涅槃只說因名色無餘滅意,故說"無生方式滅"。須陀洹道智即作者,作格或作格語。滅但因。此即此涅槃。余此不分別義,彼易知只。 伽瓦特經註釋釋隱義。 12. 盧醯遮經註釋 盧醯遮婆羅門事註釋 501. 沙羅瓦底迦即女性方式彼村名。村主性即一些。盧醯多名彼家前人,彼依盧醯遮即彼婆羅門姓來名。 502. "見"即得只意故說"非斷常任一"。因無離斷常執某見執。"說只"即顯彼見世間明。自他他即如教誡者教誡所他,如是教誡所亦教誡者他故說"他他即他彼"等。何字期故此"作"未來語,或未來亦彼彼應作無故顯義。善法即無過法無煩惱法解脫法義。"說他法"彼令圍自行何義知意者亦無順彼不有故故自得等應棄說。故說"如是成此惡貪法說"。 504. 彼即盧醯遮婆羅門。

508.Kathāphāsukatthanti kathāsukhatthaṃ, sukhena kathaṃ kathetuñceva sotuñcāti attho. Appeva nāma siyāti ettha pītivasena āmeḍitaṃ daṭṭhabbaṃ. Tathā hi taṃ 『『buddhagajjita』』nti vuccati . Bhagavā hi īdisesu ṭhānesu visesato pītisomanassajāto hoti. Tenāha 『『ayaṃ kirettha adhippāyo』』tiādi.

Lohiccabrāhmaṇānuyogavaṇṇanā

509.Samudayasañjātīti āyuppādo. Anupubbo kampī-saddo ākaṅkhanattho hotīti 『『icchatīti attho』』ti vuttaṃ. Sātisayena vā hitena anukampako anuggaṇhanako hitānukampī. Sampajjatīti āsevanalābhena nippajjati balavatī hoti, avaggahāti attho, tenāha 『『niyatā hotī』』ti. Niraye nibbattati micchādiṭṭhiko.

510-11.Dutiyaṃ upapattinti 『『nanu rājā pasenadī kosalo』』tiādinā dutiyaṃ upapattiṃ sādhanayuttiṃ. Kāraṇañhi bhagavā upamāmukhena dasseti. Ye cimeti ye ca ime kulaputtā dibbā gabbhā paripācentīti yojanā. Asakkuṇantā upanissayasampattiyā, ñāṇaparipākassa vā abhāvena. Ye pana 『『paripaccantī』』ti paṭhanti, tesaṃ 『『dibbe gabbhe』』ti vacanavipallāsena payojanaṃ natthi. Attho ca dutiyavikappe vuttanayena veditabbo. Ahitānukampitā ca taṃsamaṅgisattavasena. Divi bhavāti dibbā. Gabbhenti paripaccanavasena santānaṃ pabandhentīti gabbhā. 『『Channaṃ devalokāna』』nti nidassanavacanametaṃ. Brahmalokassāpi hi dibbagabbhabhāvo labbhateva dibbavihārahetukattā. Evañca katvā 『『bhāvanaṃ bhāvayamānā』』ti idampi vacanaṃ samatthitaṃ hoti. Bhavanti ettha yathāruci sukhasamappitāti bhavā, vimānāni. Devabhāvāvahattā dibbā. Vuttanayeneva gabbhā. Dānādayo devalokasaṃvattaniyapuññavisesā.Dibbā bhavāti devalokapariyāpannā upapattibhavā. Tadāvaho hi kammabhavo pubbe gahito.

Tayocodanārahavaṇṇanā

513.Aniyamitenevāti aniyameneva 『『tvaṃ evaṃdiṭṭhiko evaṃ sattānaṃ anatthassa kārako』』ti evaṃ anuddesikeneva . Mānanti 『『ahametaṃ jānāmi, ahametaṃ passāmī』』ti evaṃ paṇḍitamānaṃ. Bhinditvāti vidhametvā, jahāpetvāti attho. Tayo satthāreti asampāditaattahito anovādakarasāvako, asampāditaattahito ovādakarasāvako, sampāditaattahito anovādakarasāvakoti ime tayo satthāre. Catuttho pana sammāsambuddho na codanāraho hotīti 『『tena pucchite eva kathessāmī』』ti codanārahe tayo satthāre paṭhamaṃ dassesi , pacchā catutthaṃsatthāraṃ. Kāmañcettha catuttho satthā eko adutiyo anaññasādhāraṇo, tathāpi so yesaṃ uttarimanussadhammānaṃ vasena 『『dhammamayo kāyo』』ti vuccati, tesaṃ samudāyabhūtopi te guṇāvayave satthuṭṭhāniye katvā dassento bhagavā 『『ayampi kho, lohicca, satthā』』ti abhāsi.

Aññāti ya-kāralopena niddeso 『『sayaṃ abhiññā』』ti ādīsu (dī. ni. 1.28, 37, 52; ma. ni. 1.284; 2.341; a. ni. 2.5;

讓我為您直譯這段巴利文： 508. 言語樂義即言語樂義,樂說聞義。或者應即此依喜重複應見。如是彼說"佛雷"。世尊此等處特喜悅生。故說"此義此"等。 盧醯遮婆羅門問註釋 509. 生起即生起。前辟字求義故說"欲義"。勝益或憐愍攝益憐愍。成即修得成強力,確立義,故說"確定"。生地獄邪見。 510-11. 第二生即"豈王波斯匿俱薩羅"等第二產生方便。因世尊譬喻門顯。彼等即彼等善男子天胎熟結。不能因資具成,智成熟或無。但"熟"讀,彼"天胎"語變無用。義應知依第二分別說方式。無益憐愍因具彼眾生。天生故天。胎即成熟方式相續連故胎。"六天界"即示語。梵界亦得天胎性因天住因。如是作"修修"此語亦成。生此如意樂具故生,宮殿。天生故天。如說方式胎。施等天界趣勝福。天生即天界攝生有。彼生因業有前取。 三應呵註釋 513. 不定只即不定"汝如是見如是眾生無益作"如是不指只。慢即"我知此,我見此"如是智慢。破即滅,令舍義。三師即未成自益不教誡弟子,未成自益教誡弟子,成自益不教誡弟子此三師。第四但正等覺無應呵故"彼問只說"應呵三師先顯,后第四師。雖此第四師一無二無他共,如是彼彼上人法依"法身"說,彼聚亦彼功德支師處作顯世尊說"此亦師盧醯遮"。 余即雅字棄回"自證"等。

10.11; mahāva. 11; dha. pa. 353; kathā. 405) viya. Aññāyāti ca tadatthiye sampadānavacananti āha 『『ājānanatthāyā』』ti. Sāvakattaṃ paṭijānitvā ṭhitattā ekadesenassa sāsanaṃ karontīti āha 『『nirantaraṃ tassa sāsanaṃ akatvā』』ti. Ukkamitvā vattantīti yathicchitaṃ karontīti attho. Paṭikkamantiyāti anabhiratiyā agāravena apagacchantiyā, tenāha 『『anicchantiyā』』tiādi. Ekāyāti ekāya itthiyā. Eko iccheyyāti eko puriso tāya anicchantiyā sampayogaṃ kāmeyya. Osakkanādimukhena itthipurisasambandhanidassanaṃ gehasitaapekkhāvasena tassa satthuno sāvakesu paṭipattīti dasseti. Ativiya virattabhāvato daṭṭhumpi anicchamānaṃ. Lobhenāti parivāravasena uppajjanakalābhasakkāralobhena. Tattha sampādehīti tasmiṃ paṭipattidhamme patiṭṭhitaṃ katvā sampādehi. Ujuṃ karohi kāyavaṅkādivigamena.

515.Evaṃ codanaṃ arahatīti evaṃ vuttanayena sāvakesu appossukkabhāvāpādane niyojanavasena codanaṃ arahati, na paṭhamo viya 『『evarūpo tava lobhadhammo』』tiādinā, na ca dutiyo viya 『『attānameva tāva tattha sampādehī』』tiādinā. Kasmā? Sampāditaattahitatāya tatiyassa.

Nacodanārahasatthuvaṇṇanā

1. 『『Na codanāraho』』ti ettha yasmā codanārahatā nāma satthuvippaṭipattiyā vā sāvakavippaṭipattiyā vā ubhayavippaṭipattiyā vā, tayidaṃ sabbampi imasmiṃ satthari natthi, tasmā na codanārahoti imamatthaṃ dassetuṃ 『『ayañhī』』tiādi vuttaṃ.

517.Mayāgahitāya diṭṭhiyāti sabbaso anavajje sammāpaṭipanne paresaṃ sammadeva sammāpaṭipattiṃ dessente satthari abhūtadosāropanavasena micchāgahitāya nirayagāminiyā pāpadiṭṭhiyā . Narakapapātanti narakasaṅkhātaṃ mahāpapātaṃ. Papatanti tatthāti hi papāto. Saggamaggathaleti saggagāmimaggabhūte puññadhammathale. Sesaṃ suviññeyyameva.

Lohiccasuttavaṇṇanāya līnatthappakāsanā.

1. Tevijjasuttavaṇṇanā

518.Uttarenāti ettha ena-saddo disāvācīsaddato pañcamīantato adūrattho icchito, tasmā uttarena-saddena adūratthajotanaṃ dassento 『『adūre uttarapasse』』ti āha. Akkharacintakā pana ena-saddayoge avadhivācini pade upayogavacanaṃ icchanti. Attho pana sāmivaseneva icchitoti idha sāmivacanavaseneva vuttaṃ.

519.Kulacārittādīti ādi-saddena mantajjhenābhirūpatādisampattiṃ saṅgaṇhāti. Mantasajjhāyakaraṇatthanti āthabbaṇamantānaṃ sajjhāyakaraṇatthaṃ, tenāha 『『aññesaṃ bahūnaṃ pavesanaṃ nivāretvā』』ti.

Maggāmaggakathāvaṇṇanā

讓我為您直譯這段巴利文： 10.11. 如大律、法句、論。余亦彼義與格語故說"為知義"。承認弟子住故一分彼教作故說"不連續彼教作"。越行即如意作義。退即不樂不敬去,故說"不欲"等。一即一女。一欲即一男彼不欲結合欲。退等門女男結示居家愛依彼師弟子行顯示。極離貪故見亦不欲。貪即隨眷生利養恭貪。彼成即彼行法住作成。正作身曲等離。 515. 如是應呵即如是說方式弟子少欲令依教誡方式應呵,非如第一"如是汝貪法"等,非如第二"自己且彼成"等。何故?因成自利第三。 無應呵師註釋 516. "無應呵"此因應呵名或師邪行或弟子邪行或二邪行,此一切亦此師無,故無應呵此義顯說"此實"等。 517. 我執見即一切無過正行他正正行示師不實過執方式邪執地獄行惡見。地獄墮即名地獄大墮。墮彼故墮。天道處即天道道地福法處。余易知只。 盧醯遮經註釋釋隱義。 13. 三明經註釋 518. 北即此那字方位語五格末不遠義欲,故北語顯不遠義顯說"不遠北邊"。字思但那字合限制語語對格欲。義但屬依欲故此屬格方式說。 519. 家行等即等字攝持誦相等圓。持誦作義即阿他婆吠陀咒持誦作義,故說"遮止他多入"。 道非道語註釋;

520.『『Jaṅghacāra』』nti caṅkamato ito cito ca caraṇamāha. So hi jaṅghāsu kilamathavinodanattho cāroti tathā vutto. Tenāha 『『anucaṅkamantānaṃ anuvicarantāna』』nti. Tenāti ubhosupi anucaṅkamanānuvicāraṇānaṃ labbhanato. Sahāyā hi te aññamañña sabhāgavuttikā. 『『Maggo』』ti icchitaṭṭhānaṃ ujukaṃ maggati upagacchati etenāti maggo, ujumaggo. Tadañño amaggo, tasmiṃ magge ca amagge ca. Paṭipadanti brahmalokagāmimaggassa pubbabhāgapaṭipadaṃ.

Niyyātīti niyyānīyo, so eva 『『niyyāniko』』ti vuttoti āha 『『niyyāyanto』』ti. Yasmā niyyātapuggalavasenassa niyyānikabhāvo , tasmā 『『niyyāyanto』』ti puggalassa yoniso paṭipajjanavasena niyyāyanto maggo 『『niyyātī』』ti vutto. Karotīti attano santāne uppādeti. Uppādentoyeva hi tattha paṭipajjati nāma. Saha byeti vattatīti sahabyo, sahavattanako . Tassa bhāvo sahabyatāti āha 『『sahabhāvāyā』』tiādi. Sahabhāvoti ca salokatā, samīpatā vā veditabbā, tenāha 『『ekaṭṭhāne pātubhāvāyā』』ti. Sakameva ācariyavādanti attano ācariyena pokkharasātinā kathitameva ācariyavādaṃ. Thometvā paggaṇhitvā 『『ayameva ujumaggo ayamañjasāyano』』ti pasaṃsitvā ukkaṃsitvā. Bhāradvājopisakamevāti bhāradvājopi māṇavo attano ācariyena tārukkhena kathitameva ācariyavādaṃ thometvā paggaṇhitvā vicaratīti yojanā. Tena vuttanti tena yathā tathā vā abhiniviṭṭhabhāvena vuttaṃ pāḷiyaṃ.

521-2.Aniyyānikā vāti appāṭihāriyāva aññamaññassa vāde dosaṃ dassetvā aviparītatthadassanatthaṃ uttararahitā eva. Aññamaññassa vādassa ādito viruddhaggahaṇaṃ viggaho, sveva vivadanavasena aparāparaṃ uppanno vivādoti āha 『『pubbuppattiko viggaho aparabhāge vivādo』』ti. Duvidhopi eso viggaho, vivādoti dvidhā vuttopi virodho. Nānāācariyānaṃ vādatoti nānārucikānaṃ ācariyānaṃ vādabhāvato. Nānāvādo nānāvidho vādoti katvā.

523.Ekassāpīti tumhesu dvīsu ekassāpi. Ekasminti sakavādaparavādesu ekasmimpi. Saṃsayo natthīti 『『maggo nu kho, na maggo nu kho』』ti saṃsayo vicikicchā natthi. Añjasāyanabhāve pana saṃsayo. Tenāha 『『esa kirā』』tiādi. Bhagavā pana yadi sabbattha maggasaññino, evaṃ sati 『『kismiṃ vo viggaho』』ti pucchati.

1. 『『Icchitaṭṭhānaṃ ujukaṃ maggati upagacchati etenāti maggo, ujumaggo. Tadañño amaggo』』ti vutto vāyamattho. Sabbe teti sabbepi te nānāācariyehi vuttamaggā.

Ye pāḷiyaṃ 『『addhariyā brāhmaṇā』』tiādinā vuttā. Addharo nāma yaññaviseso, tadupayogibhāvato 『『addhariyā』』 tveva vuccanti yajūni, tāni sajjhāyantīti addhariyā, yajubbedino. Ye ca tittiriisinā kate mante sajjhāyanti, te tittiriyā, yajubbedino eva. Yajubbedasākhā hesā, yadidaṃ tittiraṃ. Chando vuccati visesato sāmavedo, taṃ sarena kāyantīti chandokā, sāmavedino. 『『Chandogā』』tipi paṭhanti, so evattho. Bahavo irayo etthāti bavhāri, irubbedo. Taṃ adhīyantīti bavhārijjhā.

『『Bahūnī』』ti etthāyaṃ upamāsaṃsandanā – yathā te nānāmaggā ekaṃsato tassa gāmassa vā nigamassa vā pavesāya honti, evaṃ brāhmaṇehi paññāpiyamānāpi nānāmaggā brahmalokūpagamanāya brahmunā sahabyatāya ekaṃseneva hontīti.

527-

讓我為您直譯這段巴利文： 520. "步行"即經行此彼行說。彼實腿疲勞除行故如是說。故說"隨經行隨行"。彼即二亦隨經行隨行得。友實彼互同行。"道"即欲處正行趣此故道,正道。彼他非道,彼道非道。行即梵界道前分行。 出即出,彼只"出"說故說"出"。因出人依彼出性,故"出"即人如理行依出道"出"說。作即自相續生。生只實名彼行。與行轉故友,隨轉。彼性友性故說"同性"等。同性即同界,近性或應知,故說"一處現"。自只師說即自師浦卡拉沙提說只師說。贊持"此只正道此直道"贊舉。婆羅豆婆阇亦自只即婆羅豆婆阇學童亦自師多盧卡說只師說贊持行結。彼說即彼如是執性說經。 521-2. 無出或即無力只互說過顯不顛倒義無他只。互說始相違執取爭,彼只諍依後生諍故說"先生爭後分諍"。二種亦此爭,諍二說亦違。種種師說即種種欲師說性。種種說種種別說作。 523. 一亦即汝二一亦。一即自說他說一亦。疑無即"道耶,非道耶"疑疑無。直道性但疑。故說"此聞"等。世尊但若一切道想,如是"何汝爭"問。 524. "欲處正行趣此故道,正道。彼他非道"說此義。一切彼即一切亦種種師說道。經"祭祀婆羅門"等說。祭名祭特,彼用性故"祭"只說夜柔,彼誦故祭祀,夜柔吠陀。帝帝利仙作咒誦,彼帝帝利夜,夜柔吠陀只。夜柔吠陀部實此帝帝利。韻說特沙摩吠陀,彼聲作故韻,沙摩吠陀。"韻"亦讀,彼只義。多聖此故多聖,里吠陀。彼學故多聖。 "多"此此譬喻合 - 如彼種種道定彼村或鎮入,如是婆羅門施設亦種種道梵界行梵友定只。 527-;

529.Va-kāro āgamasandhimattanti anatthako va-kāro, tena vaṇṇāgamena padantarasandhimattaṃ katanti attho. Andhapaveṇīti andhapanti. 『『Paññāsasaṭṭhi andhā』』ti idaṃ tassā andhapaveṇiyā mahato gacchagumbassa anuparigamanayogyatādassanaṃ. Evañhi te 『『suciraṃ velaṃ maggaṃ gacchāmā』』ti evaṃ saññino honti. Nāmakaṃyevāti atthābhāvato nāmamattaṃyeva, taṃ pana bhāsitaṃ tehi sārasaññitampi nāmamattatāya asārabhāvato nihīnamevāti āha 『『lāmakaṃyevā』』ti.

530.Yatoti bhummatthe nissakkavacanaṃ, sāmaññajotanā ca visese avatiṭṭhatīti āha 『『yasmiṃ kāle』』ti. Āyācantīti patthenti. Uggamanaṃ lokassa bahukārabhāvato tathā thomanāti. Ayaṃ kira brāhmaṇānaṃ laddhi 『『brāhmaṇānaṃ āyācanāya candimasūriyā gantvā loke obhāsaṃ karontī』』ti.

532.Idha pana kiṃ vattabbanti imasmiṃ pana appaccakkhabhūtassa brahmuno sahabyatāya maggadesane tevijjānaṃ kiṃ vattabbaṃ atthi, ye paccakkhabhūtānampi candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ na sakkontīti adhippāyo. 『『Yatthā』』ti 『『idha panā』』ti vuttamevatthaṃ paccāmasati.

Aciravatīnadīupamākathāvaṇṇanā

542.Samabharitāti sampuṇṇā. Tato eva kākapeyyā. Pārāti paratīraṃ. Apāranti orimatīraṃ. Ehīti āgaccha.

544.Pañcasīla…pe… veditabbā yamaniyamādibrāhmaṇadhammānaṃ tadantogadhabhāvato. Tabbiparītāti pañcasīlādiviparītā pañca verādayo. 『『Punapī』』ti vatvā 『『aparampī』』ti vacanaṃ itarāyapi nadi upamāya saṅgaṇhanatthaṃ.

讓我為您直譯這段巴利文： 529. 辟字來合只即無義辟字,彼音來作詞間合只義。盲行即盲列。"五十六十盲"此顯彼盲行大叢眾繞行適。如是彼"長時行道"如是想。名只即無義故名只,彼但說彼實想亦名只性無實性低故說"劣只"。 530. 從即處格離格語,共顯定別故說"彼時"。求即愿。升世間多益性如是贊。此聞婆羅門執"婆羅門求日月行世間光"。 532. 此但何說即此但非現梵友道示三明何說有,彼現亦日月友道示不能義。"此"即"此但"說只義隨。 阿基羅瓦底河譬語註釋 542. 滿即圓。故只烏飲。彼岸即他岸。此岸即近岸。來即來。 544. 五戒等應知調節等婆羅門法彼攝性故。彼反即五戒等反五怨等。"復"說"他"語攝他河譬亦。

546.Kāmayitabbaṭṭhenāti kāmanīyabhāvena. Bandhanaṭṭhenāti teneva kāmetabbabhāvena sattānaṃ cittassa ābandhanabhāvena. Kāmañcāyaṃ guṇa-saddo atthantaresupi diṭṭhappayogo, tesaṃ panettha asambhavato pārisesañāyena bandhanaṭṭheyeva yuttoti dassetuṃ 『『anujānāmī』』tiādinā atthuddhāro āraddho, esevāti bandhanaṭṭho eva. Na hi rūpādīnaṃ kāmetabbabhāve vuccamāne paṭalaṭṭho yujjati tathā kāmetabbatāya anadhippetattā. Rāsaṭṭhaānisaṃsaṭṭhesupi eseva nayo tathāpi kāmetabbatāya anadhippetattā. Pārisesato pana bandhanaṭṭho gahito. Yadaggena hi nesaṃ kāmetabbatā, tadaggena bandhanabhāvo cāti.

Koṭṭhāsaṭṭhopi tesu yujjateva cakkhuviññeyyādikoṭṭhāsabhāvena nesaṃ kāmetabbato. Koṭṭhāse ca guṇa-saddo dissati 『『diguṇaṃ vaḍḍhetabba』』ntiādīsu, sampadāṭṭhopi –

『『Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato』』ti. (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 76);

Ādīsu sopi idha na yujjatīti anuddhaṭo.

Cakkhuviññeyyāti cakkhuviññāṇena vijānitabbā, tena pana vijānanaṃ dassanamevāti āha 『『passitabbā』』ti. 『『Sotaviññāṇena sotabbā』』ti evamādi etenupāyenāti atidisati. Gavesitampi 『『iṭṭha』』nti vuccati, taṃ idha nādhippetanti āha 『『pariyiṭṭhā vā hontu mā vā』』ti. Iṭṭhārammaṇabhūtāti sukhārammaṇabhūtā. Kāmanīyāti kāmetabbā. Iṭṭhabhāvena manaṃ appāyantīti manāpā. Piyajātikāti piyasabhāvā.

Gedhenāti lobhena abhibhūtā hutvā pañcakāmaguṇe paribhuñjantīti yojanā. Mucchākāranti mohanākāraṃ. Adhiosannāti adhiggayha ajjhosāya avasannā, tenāha 『『ogāḷhā』』ti. Pariniṭṭhānappattāti gilitvā pariniṭṭhāpanavasena pariniṭṭhānaṃ upagatā. Ādīnavanti kāmaparibhoge sampati, āyatiñca dosaṃ apassantā. Ghāsacchādanādisambhoganimittasaṃkilesato nissaranti apagacchanti etenāti nissaraṇaṃ, yoniso paccavekkhitvā tesaṃ paribhogapaññā. Tadabhāvato anissaraṇapaññāti imamatthaṃ dassento 『『idametthā』』tiādimāha.

548-9.Āvarantīti kusalappavattiṃ āditova nivārenti. Nivārentīti niravasesato vārayanti. Onandhantīti ogāhantā viya chādenti. Pariyonandhantīti sabbaso chādenti. Āvaraṇādīnaṃ vasenāti āvaraṇādiatthānaṃ vasena. Te hi āsevanabalavatāya purimapurimehi pacchimapacchimā daḷhataratamādibhāvappattā vuttā.

Saṃsandanakathāvaṇṇanā

讓我為您直譯這段巴利文： 546. 應愛義即可愛性。縛義即彼應愛性眾生心繫縛性。雖此功德字見用他義,彼此不有餘理縛義只合故顯"聽許"等義舉始,此只即縛義只。因色等說應愛性時層義不合如是應愛性非意故。聚義功德義亦此理如是亦應愛性非意故。余但縛義取。因彼等應愛性,故縛性。 分義亦彼閤眼識等分性彼應愛故。分亦功德字見"二倍增"等,具義亦 - "無量名,具功德大仙; 功德名集,亦千名"。 等彼亦此不合故不舉。 眼識即眼識應知,彼但知見只故說"應見"。"耳識應聞"如是等此方式示。求亦"可意"說,彼此非意故說"求或不或"。可意境即樂境。可愛即應愛。可意生意故意適。愛生即愛性。 貪即貪勝作五欲功德受用結。癡相即迷相。勝沉即勝取著沉,故說"沉"。到達圓滿即吞圓滿依到達圓滿。過患即欲受用現,後過不見。食衣等受用因垢離去此故出離,如理觀彼等受用慧。彼無故無出離慧此義顯說"此此"等。 548-9. 覆即善轉始即遮。阻即無餘阻。蔽即如入覆。遍蔽即一切覆。覆等依即覆等義依。彼實修力前前後後得堅等性說。 合語註釋;

1. Itthipariggahe sati purisassa pañcakāmaguṇapariggaho paripuṇṇo eva hotīti vuttaṃ 『『sapariggahoti itthipariggahena sapariggaho』』ti. 『『Itthipariggahena apariggaho』』ti ca idaṃ tevijjabrāhmaṇesu dissamānapariggahānaṃ duṭṭhullatamapariggahābhāvadassanaṃ. Evaṃbhūtānaṃ tevijjānaṃ brāhmaṇānaṃ kā brahmunā saṃsandanā, brahmā pana sabbena sabbaṃ apariggahoti. Veracittena avero, kuto etassa verappayogoti adhippāyo. Cittagelaññasaṅkhātenāti cittuppādagelaññasaññitena, tenassa sabbarūpakāyagelaññabhāvo vutto hoti. Byāpajjhenāti dukkhena. Uddhaccakukkuccādīhīti ādi-saddena tadekaṭṭhā saṃkilesadhammā saṅgayhanti. Appaṭipattihetubhūtāya vicikicchāya sati na kadāci cittaṃ purisassa vase vattati, pahīnāya pana siyā vasavattananti āha 『『vicikicchāya abhāvato cittaṃ vase vattetī』』ti. Cittagatikāti cittavasikā, tenāha cittassa vase vattantī』』ti. Na tādisoti brāhmaṇā viya cittavasiko na hoti, atha kho vasībhūtajjhānābhiññatāya cittaṃ attano vase vattetīti vasavattī.

552.Brahmalokamaggeti brahmalokagāmimagge paṭipajjitabbe, paññapetabbe vā, taṃ paññapentāti adhippāyo. Upagantvāti amaggameva 『『maggo』』ti micchāpaṭipajjanena upagantvā, paṭijānitvā vā. Paṅkaṃ otiṇṇā viyāti matthake ekaṅgulaṃ vā upaḍḍhaṅgulaṃ vā sukkhatāya 『『samatala』』nti saññāya anekaporisaṃ mahāpaṅkaṃ otiṇṇā viya. Anuppavisantīti apāyamaggaṃ brahmalokamaggasaññāya ogāhayanti. Tato eva saṃsīditvā visādaṃ pāpuṇanti. Evanti 『『samatala』』ntiādinā vuttanayena. Saṃsīditvāti nimmujjitvā. Sukkhataraṇaṃ maññe tarantīti sukkhanaditaraṇaṃ taranti maññe. Tasmāti yasmā tevijjā amaggameva 『『maggo』』ti upagantvā saṃsīdanti, tasmā. Yathāteti yathā te 『『samatala』』nti saññāya paṅkaṃ otiṇṇā. Idheva cāti imasmiñca attabhāve. Sukhaṃ vā sātaṃ vā na labhantīti jhānasukhaṃ vā vipassanāsātaṃ vā na labhanti, kuto maggasukhaṃ vā nibbānasātaṃ vāti adhippāyo. Maggadīpakanti maggadīpakābhimataṃ. 『『Iriṇa』』nti araññāniyā idaṃ adhivacananti āha 『『agāmakaṃ mahārañña』』nti . Migaruruādīnampi anupabhogarukkhehi. Parivattitumpi na sakkā honti mahākaṇṭakatāya. Ñātīnaṃ byasanaṃ vināso ñātibyasanaṃ. Evaṃ bhogasīlabyasanāni veditabbāni. Rogo eva byasati vibādhatīti rogabyasanaṃ. Evaṃ diṭṭhibyasanampi daṭṭhabbaṃ.

554.Jātasaṃvaḍḍhoti jāto hutvā saṃvaḍḍhito. Na sabbaso paccakkhā honti paricayābhāvato. Ciranikkhantoti nikkhanto hutvā cirakālo. Dandhāyitattanti vissajjane mandattaṃ saṇikavutti, taṃ pana saṃsayavasena cirāyanaṃ nāma hotīti āha 『『kaṅkhāvasena cirāyitatta』』nti. Vitthāyitattanti sārajjitattaṃ. Aṭṭhakathāyaṃ pana vitthāyitattaṃ nāma chambhitattanti adhippāyena 『『thaddhabhāvaggahaṇa』』nti vuttaṃ.

555.U-iti upasaggayoge lumpa-saddo uddharaṇattho hotīti 『『ullumpatū』』ti padassa uddharatūti atthamāha. Upasaggavasena hi dhātu-saddā atthavisesavuttino honti yathā 『『uddharatū』』ti.

Brahmalokamaggadesanāvaṇṇanā

讓我為您直譯這段巴利文： 550. 有女執時男五欲功德執圓滿只故說"有執即女執有執"。"女執無執"此三明婆羅門見執最重執無顯示。如是三明婆羅門何梵合,梵但一切一切無執故。怨心無怨,何此怨用義。心病名即心生病名,故彼一切色身病性說。惱即苦。掉舉惡作等即等字攝同彼染法。無行因疑有時心男不轉,斷但應轉故說"疑無故心轉"。心行即心自在,故說"心依轉"。非如是即婆羅門如心自在無,但自在禪通性心自轉故自在。 552. 梵界道即梵界道行,施設或,彼施設義。近即非道只"道"邪行近,承認或。入泥如即頂一指或半指或干想"平"想多人大泥入如。隨入即惡道梵界道想入。故只沉得敗。如即"平"等說方式。沉即沒。干度想度即干河度度想。故即因三明非道只"道"近沉,故。如彼即如彼"平"想泥入。此只即此生。樂或適或不得即禪樂或觀適或不得,何道樂或涅槃適義。道燈即道燈執。"荒"即無村此異名故說"無村大林"。獸鹿等亦無用樹。轉亦不能因大刺。親戚難破壞親戚難。如是財戒難應知。病只難害故病難。如是見難亦應見。 554. 生長即生作長。非一切現無熟故。久出即出作久時。遲疑性即答遲性慢行,彼但疑依遲名故說"疑依遲性"。怯性即畏性。注但怯性名僵性義依"取僵性"說。 555. 上即上前合掠字舉義故"上舉"語舉義說。上前依故根字義別說如"舉"。 梵界道示註釋;

1. Yassa atisayena balaṃ atthi, so 『『balavā』』ti vuttoti āha 『『balasampanno』』ti. Saṅkhaṃ dhamayatīti saṅkhadhamako, taṃ dhamayitvā tato saddapavattako. Appanāva vaṭṭati paṭipakkhato sammadeva cetaso vimuttibhāvato.

Pamāṇakataṃ kammaṃ nāma kāmāvacaraṃ pamāṇakarānaṃ saṃkilesadhammānaṃ avikkhambhanato. Tathā hi taṃ brahmavihārapubbabhāgabhūtaṃ pamāṇaṃ atikkamitvā odissakaanodissakadisāpharaṇavasena vaḍḍhetuṃ na sakkā. Vuttavipariyāyato pana appamāṇakataṃ kammaṃ nāma rūpārūpāvacaraṃ, tenāha 『『tañhī』』tiādi. Tattha arūpāvacare odissakānodissakavasena pharaṇaṃ na labbhati, tathā disāpharaṇaṃ.

Keci pana taṃ āgamanavasena labbhatīti vadanti, tadayuttaṃ. Na hi brahmavihāranissando āruppaṃ, atha kho kasiṇanissando, tasmā yaṃ suvibhāvitaṃ vasībhāvaṃ pāpitaṃ āruppaṃ, taṃ 『『appamāṇakata』』nti vuttanti daṭṭhabbaṃ. Yaṃ vā sātisayaṃ brahmavihārabhāvanāya abhisaṅkhatena santānena nibbattitaṃ, yañca brahmavihārasamāpattito vuṭṭhāya samāpannaṃ arūpāvacarajjhānaṃ, taṃ iminā pariyāyena pharaṇappamāṇavasena appamāṇakatanti vattuṃ vaṭṭatīti apare. Vīmaṃsitvā gahetabbaṃ.

Rūpāvacarārūpāvacarakammeti rūpāvacarakamme, arūpāvacarakamme ca sati. Na ohīyati na tiṭṭhatīti katūpacitampi kāmāvacarakammaṃ yathādhigate mahaggatajjhāne aparihīne taṃ abhibhavitvā paṭibāhitvā sayaṃ ohīyakaṃ hutvā paṭisandhiṃ dātuṃ samatthabhāve na tiṭṭhati. Laggitunti āvarituṃ nisedhetuṃ. Ṭhātunti paṭibalo hutvā ṭhātuṃ. Pharitvāti paṭippharitvā. Pariyādiyitvāti tassa sāmatthiyaṃ khepetvā. Kammassa pariyādiyanaṃ nāma tassa vipākuppādanaṃ nisedhetvā attano vipākuppādananti āha 『『tassa vipākaṃ paṭibāhitvā』』tiādi. Evaṃ mettādivihārīti evaṃ vuttānaṃ mettādīnaṃ brahmavihārānaṃ vasena mettādivihārī.

559.Aggaññasutte…pe… alatthunti aggaññasutte āgatanayena upasampadañceva arahattañca alatthuṃ paṭilabhiṃsu. Sesaṃ suviññeyyameva.

Tevijjasuttavaṇṇanāya līnatthappakāsanā.

Niṭṭhitā ca terasasuttapaṭimaṇḍitassa sīlakkhandhavaggassa atthavaṇṇanāya

Līnatthappakāsanāti.

Sīlakkhandhavaggaṭīkā niṭṭhitā.

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Mahāvaggaṭīkā

1. Mahāpadānasuttavaṇṇanā

Pubbenivāsapaṭisaṃyuttakathāvaṇṇanā

讓我為您直譯這段巴利文： 556. 誰極力有,彼"有力"說故說"具力"。吹螺即吹螺,彼吹從聲起。近行只合對治從正心解脫性故。 量作業名欲界量作染法不除故。如是彼梵住前份量越指非指方遍依增不能。說相反但無量作業名色無色界,故說"彼實"等。彼無色界指非指依遍不得,如是方遍。 某說彼來依得,彼不合。因非梵住流無色,但遍流,故善修得自在無色,"無量作"說應見。或極梵住修造相續生,及梵住定出入無色界禪,彼此方便遍量依無量作說合某。觀取。 色界無色界業即色界業,無色界業有。不下不住即作積亦欲界業如得廣大禪無退彼勝遮自下作再生給能性不住。著即覆遮。住即能作住。遍即反遍。盡即彼能盡。業盡名彼果生遮自果生故說"彼果遮"等。如是慈等住即如是說慈等梵住依慈等住。 559. 起源經等得即起源經來方式具足亦羅漢亦得得。余易知只。 三明經註釋釋隱義。 畢及十三經莊嚴戒蘊品義註釋 釋隱義。 戒蘊品注畢。 禮彼世尊羅漢正等覺 長部 大品注 1. 大本經註釋 前住相應語註釋

1. Yathājātānaṃ karerirukkhānaṃ ghanapattasākhāviṭapehi maṇḍapasaṅkhepehi sañchanno padeso 『『karerimaṇḍapo』』ti adhippeto. Dvāreti dvārasamīpe. Dvāre ṭhitarukkhavasena aññatthāpi samaññā atthīti dassetuṃ 『『yathā』』tiādi vuttaṃ. Kathaṃ pana bhagavā mahāgandhakuṭiyaṃ avasitvā tadā karerikuṭikāyaṃ vihāsīti? Sāpi buddhassa bhagavato vasanagandhakuṭi evāti dassento 『『antojetavane』』tiādimāha. Salaḷāgāranti devadārurukkhehi katagehaṃ. Pakatibhattassa pacchatoti bhikkhūnaṃ pākatikabhattakālato pacchā, ṭhitamajjhanhikato uparīti attho. Piṇḍapātato paṭikkantānanti piṇḍapātabhojanato apetānaṃ. Tenāha 『『bhattakicca』』ntiādi.

Maṇḍalasaṇṭhānā māḷasaṅkhepena katā nisīdanasālā 『『maṇḍalamāḷa』』nti adhippetāti āha 『『nisīdanasālāyā』』ti. Pubbenivāsapaṭisaṃyuttāti ettha pubba-saddo atītavisayo, nivāsa-saddo kammasādhano, khandhavinimutto ca nivasitadhammo natthi, khandhā ca santānavaseneva pavattantīti āha 『『pubbenivutthakkhandhasantānasaṅkhātena pubbenivāsenā』』ti. Yojetvāti visayabhāvena yojetvā. Pavattitāti kathitā. Dhammūpasaṃhitattā dhammato anapetāti dhammī. Tenāha 『『dhammasaṃyuttā』』ti.

Udapādīti paduddhāro, tassa uppannā jātāti iminā sambandho. Taṃ panassā uppannākāraṃ pāḷiyaṃ saṅkhepatova dassitaṃ, vitthārato dassetuṃ 『『aho acchariya』』ntiādi āraddhaṃ. Tattha ke anussaranti, ke nānussarantīti padadvaye paṭhamaṃyeva sappapañcanaṃ, na itaranti tadeva puggalabhedato, kālavibhāgato, anussaraṇākārato, opammato niddisantena 『『titthiyā anussarantī』』tiādi vuttaṃ. Aggappattakammavādinoti sikhāppattakammavādino 『『atthi kammaṃ atthi kammavipāko』』ti (paṭi. ma. 1.234) evaṃ kammassakatāñāṇe ṭhitā tāpasaparibbājakā. Cattālīsaṃyeva kappe anussarantīti brahmajālādīsu (dī. ni.

讓我為您直譯這段巴利文： 1. 如生迦利利樹密葉枝頂亭集覆處"迦利利亭"義。門即門近。門住樹依他亦名有故顯"如"等說。何但世尊不住大香室彼時住迦利利小屋?彼亦佛世尊住香室只故顯"內祇樹"等說。沙羅室即天木樹作屋。常食后即比丘常食時後,住中午上義。托缽回即托缽食去。故說"食事"等。 圓形緣圈作坐殿"圓堂"義故說"坐殿"。前住相應即此前字過去境,住字業成,離蘊住法無,蘊依相續只轉故說"前住蘊相續名前住"。合即境性合。轉即說。法依故法不離故法。故說"法相應"。 生即語舉,彼生起此合。彼實彼生相經略只顯,廣顯"哦希有"等始。彼何憶,何不憶語二初只詳說,非他故彼只人別,時分,憶相,譬顯"外道憶"等說。至頂業說即頂業說"有業有業果"如業自知住苦行外道。四十劫只憶即梵網等。

1.33) bhagavatā tathā paricchijja vuttattā. Tato paraṃ na anussarantīti tathāvacanañca diṭṭhigatopaṭṭhakassa tesaṃ ñāṇassa paridubbalabhāvato.

Sāvakāti mahāsāvakā tesañhi kappasatasahassaṃ pubbābhinīhāro. Pakatisāvakā pana tato ūnakameva anussaranti. Yasmā 『『kappānaṃ lakkhādhikaṃ ekaṃ, dve ca asaṅkhyeyyānī』』ti kālavasena evaṃ parimāṇo yathākkamaṃ aggasāvakapaccekabuddhānaṃ puññañāṇābhinīhāro, sāvakabodhipaccekabodhipāramitāsambharaṇañca, tasmā vuttaṃ 『『dve aggasāvakā…pe… kappasatasahassañcā』』ti. Yadi bodhisambhārasambharaṇakālaparicchinno tesaṃ tesaṃ ariyānaṃ abhiññāñāṇavibhavo, evaṃ sante buddhānampissa saparicchedatā āpannāti codanaṃ sandhāyāha 『『buddhānaṃ pana ettakanti paricchedo natthi, yāvatakaṃ ākaṅkhanti, tāvatakaṃ anussarantī』』ti 『『yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇa』』nti (mahāni. 156; cūḷani. 85; paṭi. ma. 3, 5) vacanato. Sabbaññutaññāṇassa viya hi buddhānaṃ abhiññāñāṇānampi savisaye paricchedo nāma natthi, tasmā yaṃ yaṃ ñātuṃ icchanti, te taṃ taṃ jānanti eva. Atha vā satipi kālaparicchede karuṇūpāyakosallapariggahādinā sātisayattā mahābodhisambhārānaṃ paññāpāramitāya pavattiānubhāvassa paricchedo nāma natthi, kuto tannimittakānaṃ abhiññāñāṇānanti vuttaṃ 『『buddhānaṃ…pe… natthī』』ti.

Khandhapaṭipāṭiyāti yathāpaccayaṃ anupubbapavattamānānaṃ khandhānaṃ anupubbiyā. Khandhappavattinti vedanādikkhandhappavattiṃ. Tesañhi anubhavanādiākāraggahaṇamassa sātisayaṃ, taṃ saññābhave tattha tattha anussaraṇavasena gahetvā gacchantā ekavokārabhave alabhantā 『『na passantī』』ti vuttā, jāle patitā viya sakuṇā, macchā viya cāti adhippāyo. Kuṇṭhā viyāti dandhā viya. Paṅguḷā viyāti pīṭhasappino viya. Diṭṭhiṃ gaṇhantīti adhiccasamuppannikadiṭṭhiṃ gaṇhanti. Yaṭṭhikoṭihetukaṃ gamanaṃ yaṭṭhikoṭigamanaṃ khandhapaṭipāṭiyā amuñcanato.

Evaṃ santepīti kāmaṃ buddhasāvakāpi asaññabhave khandhappavattiṃ na passanti, evaṃ santepi te buddhasāvakā asaññabhavaṃ laṅghitvā parato anussaranti. 『『Vaṭṭe』』tiādi tathā tesaṃ anussaraṇākāradassanaṃ. Buddhehi dinnanaye ṭhatvāti 『『yattha pañcakappasatāni rūpappavattiyeva, na arūpappavatti, so asaññabhavo』』ti evaṃ sammāsambuddhehi desitāyaṃ dhammanettiyaṃ ṭhatvā. Evañhi antarā cutipaṭisandhiyo apassantā parato anussaranti seyyathāpi āyasmā sobhitoti (theragā. aṭṭha. 1.

讓我為您直譯這段巴利文： 1. 33) 世尊如是定說故。彼后不憶即如是說亦見取執彼等智極弱性故。 聲聞即大聲聞彼實劫十萬前愿。常聲聞但彼少只憶。因"劫百千一,二亦無量"時依如是量如次上首聲聞緣覺福智前愿,聲聞覺緣覺道圓滿集故說"二上首聲聞等劫十萬"。若覺圓滿集時限彼等聖者神通智力,如是佛亦有限得故詰念說"佛但此量限無,幾欲,幾憶"如"幾所化,幾智"說。如一切智如是佛神通智亦自境限名無,故何何欲知,彼彼知只。又或雖時限悲方便善攝等因勝性大覺圓滿慧度轉威力限名無,何彼緣神通智故說"佛等無"。 蘊次第即如緣次第轉蘊次序。蘊轉即受等蘊轉。彼實受等相取此極,彼想有彼彼憶依取去一蘊有不得"不見"說,如網墮鳥,如魚義。如鈍即如遲。如跛即如座行。取見即無因生見取。杖端因行杖端行蘊次第不捨故。 如是實即雖佛聲聞亦無想有蘊轉不見,如是實彼佛聲聞超無想有後憶。"輪"等彼如是彼等憶相顯。佛與道住即"何五百劫色轉只,非無色轉,彼無想有"如是正等覺示法道住。如是實中死生不見后憶如具壽蘇毗多(長老偈注1.)。

2.164 sobhitattheragāthāvaṇṇanā). So kira pubbenivāse ciṇṇavasī hutvā anupaṭipāṭiyā attano nibbattaṭṭhānaṃ anussaranto yāva asaññabhave attano acittakapaṭisandhi tāva addasa, tato paraṃ pañcakappasataparimāṇe kāle cutipaṭisandhiyo adisvā avasāne cutiṃ disvā 『『kiṃ nāmeta』』nti āvajjayamāno nayavasena 『『asaññabhavo bhavissatī』』ti niṭṭhaṃ agamāsi. Atha naṃ bhagavā taṃ kāraṇaṃ aṭṭhuppattiṃ katvā pubbenivāsaṃ anussarantānaṃ aggaṭṭhāne ṭhapesi. 『『Cutipaṭisandhiṃ oloketvā』』ti idaṃ cutipaṭisandhivasena tesaṃ ñāṇassa saṅkamanadassanaṃ, tena sabbaso bhave anāmasitvā gantuṃ na sakkontīti dasseti.

Taṃ tadeva passantīti yathā nāma saradasamaye ṭhitamajjhanhikavelāya caturatanike gehe cakkhumato purisassa rūpagataṃ supākaṭameva hotīti lokasiddhametaṃ, siyā pana tassa sukhumataratirohitādibhedassa rūpagatassa agocaratā. Na tveva buddhānaṃ ñātuṃ icchitassa ñeyyassa agocaratā, atha kho taṃ ñāṇālokena obhāsitaṃ hatthatale āmalakaṃ viya supākaṭaṃ suvibhūtameva hoti tathā ñeyyāvaraṇassa suppahīnattā. Tenāha 『『buddhā pana attanā vā parehi vā diṭṭhakatasutaṃ, sūriyamaṇḍalobhāsasadisa』』nti ca ādi.

Tathā sāvakā ca paccekabuddhā cāti. Ettha tathā-saddena 『『attanā diṭṭhakatasutameva anussarantī』』ti idaṃ upasaṃharati, tena sappadesameva nesaṃ anussaraṇaṃ, na nippadesanti nidasseti.

Khajjopanakaobhāsasadisaṃ ñāṇassa ativiya appānubhāvatāya. Sāvakānanti ettha pakatisāvakānaṃ pākatikapadīpobhāsasadisaṃ. Mahāsāvakānaṃ (theragā. aṭṭha. 2.21 vaṅgīsettharagāthāvaṇṇanāya vitthāro) mahāpadīpobhāsasadisaṃ. Tenāha visuddhimagge (visuddhi. 2.402) 『『ukkāpabhāsadisa』』nti. Osadhitārakobhāsasadisanti ussannā pabhā etāya dhīyati, osadhīnaṃ vā anubalappadāyakattā 『『osadhī』』ti evaṃ laddhanāmāya tārakāya pabhāsadisaṃ. Saradasūriyamaṇḍalobhāsasadisaṃ sabbaso andhakāravidhamanato. Apaṭubhāvahetuko visayaggahaṇe cañcalabhāvo khalitaṃ, kuṇṭhibhāvahetuko visayassa anabhisamayo paṭighāto.Āvajjanapaṭibaddhamevāti āvajjanamattādhīnaṃ, āvajjitamatte eva yathicchitassa paṭivijjhanakanti attho. Sesapadadvayepi eseva nayo.

Asaṅgaappaṭihataṃ pavattamānaṃ bhagavato ñāṇaṃ lahutarepi visaye, garutare ca ekasadisamevāti dassetuṃ 『『dubbalapattapuṭe』』tiādinā upamādvayaṃ vuttaṃ. Dhammakāyattā bhagavato guṇaṃ ārabbha pavattā 『『bhagavantaṃyeva ārabbha uppannā』』ti vuttaṃ. Taṃ sabbampīti taṃ yathāvuttaṃ sabbampi pubbenivāsapaṭisaṃyuttaṃ kathaṃ. Titthiyānaṃ, sāvakānañca pubbenivāsānussaraṇaṃ bhagavato pubbenivāsānussaraṇassa hīnudāharaṇadassanavasenettha kathitaṃ. Evañhi bhagavato mahantabhāvo visesato pakāsito hotīti. Saṅkhepatoti samāsato. Yattakopi pubbenivāsānussatiñāṇassa pavattibhedo attano ñāṇassa visayabhūto, taṃ sabbaṃ tadā yathākathitaṃ te bhikkhū saṅkhipitvā 『『itipī』』ti āhaṃsu. Tassa ca anekākāratāya āmeḍitavacanaṃ, pi-saddo sampiṇḍanattho, 『『iti kho bhikkhave sappaṭibhayo bālo』』tiādīsu (ma. ni. 3.124; a. ni. 3.1) viya ākārattho iti-saddoti dassento 『『evampī』』ti tadatthamāha.

2-

讓我為您直譯這段巴利文： 2. 164 蘇毗多長老偈注。彼聞前住修自在作漸次自生處憶至無想有自無心結生見,彼后五百劫量時死生不見終死見"何名此"觀察道依"無想有將是"定去。彼世尊彼因緣起作前住憶上首處置。"觀死生"此死生依彼等智行顯示,彼一切有不觸去不能故顯。 彼彼只見即如秋時住中午時四肘屋具眼人色極顯世成此,有但彼細隱等別色非境。非但佛欲知所知非境,但彼智光照手掌阿摩勒果如極顯極明只如是所知障善斷故。故說"佛但自或他見作聞,日輪光似"等。 如是聲聞亦緣覺亦。此如是字"自見作聞只憶"此攝,彼有分只彼等憶,非無分故示。 螢火光似智極少威力故。聲聞即此常聲聞常燈光似。大聲聞大燈光似。故說清凈道"炬光似"。藥星光似即盛光此持,藥或助力給故"藥"如是得名星光似。秋日輪光似一切暗破故。無明因境取動搖過失,鈍因境不證障礙。尋相應只即尋量依,尋量只如欲通達義。余語二亦此理。 無著無礙轉世尊智輕亦境,重亦一似故顯"弱葉包"等譬二說。法身性世尊功德緣轉"世尊只緣生"說。彼一切即彼如說一切前住相應語。外道,聲聞前住憶世尊前住憶劣譬顯依此說。如是實世尊大性勝顯故。略即攝。幾亦前住憶智轉差別自智境,彼一切彼時如說彼比丘攝"如是"說。彼亦多相故重說,亦字集義,如"如是比丘愚危險"等相義如是字故顯"如是"彼義說。 2-

3.Vuttamevāti ettha ca idha pāṭhe yaṃ vattabbaṃ tena pāṭhena sādhāraṇaṃ, taṃ vuttamevāti adhippetaṃ, na asādhāraṇaṃ apubbapadavaṇṇanāya adhikatattāti taṃ dassento 『『ayameva hi viseso』』tiādimāha. 『『Assosī』』ti idaṃ savanakiccanipphattiyā vuttaṃ saddaggahaṇamukhena tadatthāvabodhassa siddhattā. Tattha pana pāḷiyaṃ 『『imaṃ saṃkhiyadhammaṃ viditvā』』 icceva (dī. ni. 1.2) vuttaṃ. Ime bhikkhū mama guṇe thomenti, kathaṃ? Mama pubbenivāsañāṇaṃ ārabbhāti yojanā. Nipphattinti kiccanipphattiṃ, tena kātabbakiccasiddhanti attho. Noti pucchāvācī nu-iti iminā samānattho nipātoti vuttaṃ 『『iccheyyātha nū』』ti. Nanti bhagavantaṃ. 『『Yaṃ bhagavā』』ti ettha yaṃ-saddena kiriyāparāmasanabhūtena 『『dhammiṃ kathaṃ katheyyā』』ti evaṃ vuttaṃ. Dhammikathākaraṇaṃ parāmaṭṭhaṃ 『『etassā』』ti padassa atthoti āha 『『etassa dhammikathākaraṇassā』』ti, ādaravasena pana taṃ dvikkhattuṃ vuttaṃ.

讓我為您直譯這段巴利文： 3. 說只即此亦此文何說彼文共,彼說只義,非不共非前詞注增故彼顯"此實差別"等說。"聞"此聞事成說聲取門彼義解成故。彼但經"此計法知"只說。此比丘我功贊,何?我前住智緣結。成即事成,彼應作事成義。諸即問語諾此同義助詞故說"欲諸"。彼即世尊。"何世尊"此此何字業示作"法語說"如是說。法語作示"此"語義故說"此法語作",敬依但彼二次說。

4.Suṇāthāti ettha iti-saddo ādiattho, pakārattho vā, etena 『『manasi karothā』』ti padaṃ saṅgaṇhāti. Sotāvadhānaṃ sotassa odahanaṃ, sussūsāti attho. Chinnaṃ upacchinnaṃ vaṭumaṃ saṃsāravaṭṭaṃ etesanti chinnavaṭumakā, sammāsambuddhā, aññe ca khīṇāsavā, idha pana sammāsambuddhā adhippetā. Tesañhi sabbaso anussaraṇaṃ itaresaṃ avisayo. Tenāha 『『aññesaṃ asādhāraṇa』』nti. Paccattavacane dissati yaṃ-saddo kammatthadīpanato. Upayogavacane dissati yaṃ-saddo pucchanakiriyāya kammatthadīpanato. Tanti ca upayogavacanameva pucchati-saddassa dvikammakabhāvato. Yanti yena kāraṇenāti ayamettha atthoti āha 『『karaṇavacane dissatī』』ti. Bhummeti daṭṭhabboti yathā yaṃ-saddo na kevalaṃ paccattaupayogesu eva, atha kho karaṇepi dissati, evaṃ idha bhummeti daṭṭhabbo. Dasasahassilokadhātunti jātikkhettabhūtaṃ dasasahassacakkavāḷaṃ. Unnādento uppajji anekacchariyapātubhāvapaṭimaṇḍitattā buddhuppādassa.

Kālassa bhaddatā nāma tattha sattānaṃ guṇavibhūtiyā, buddhuppādaparamā ca guṇavibhūtīti tabbahulatā yassa kappassa bhaddatāti āha 『『pañcabuddhuppādapaṭimaṇḍitattā sundarakappe』』ti, tathā sārabhūtaguṇavasena 『『sārakappe』』ti . 『『Imaṃ kappaṃ thomento evamāhā』』ti vatvā imassa kappassa tathā thometabbatā anaññasādhāraṇāti dassetuṃ 『『yato paṭṭhāyā』』tiādi vuttaṃ. Tattha yato paṭṭhāyāti yato pabhuti abhinīhāro katoti manussattādiaṭṭhaṅgasamannāgato abhinīhāro pavattito. Saṃsārassa anādibhāvato imassa bhagavato abhinīhārato puretaraṃ uppannā sammāsambuddhā anantā aparimeyyāti tehi uppannakappe nivattento 『『etasmiṃ antare』』ti āha. Kāmaṃ dīpaṅkarabuddhuppāde ayaṃ bhagavā abhinīhāramakāsi, tassa pana bhagavato nibbatti imassa abhinīhārato purimatarāti vuttaṃ 『『amhākaṃ…pe… nibbattiṃsū』』ti.

Asaṅkhyeyyakappapariyosāneti mahākappānaṃ asaṅkhyeyyapariyosāne. Esa nayo ito paresupi. 『『Ito tiṃsakappasahassānaṃ uparī』』ti etena padumuttarassa bhagavato, sumedhassa ca bhagavato antare ekūnasattatikappasahassāni buddhasuññāni ahesunti dasseti. 『『Ito aṭṭhārasannaṃ kappasahassānaṃ uparī』』ti iminā sujātassa bhagavato, atthadassissa ca bhagavato antare ekenūnāni dvādasakappasahassāni buddhasuññāni ahesunti dasseti. 『『Ito catunavute kappe』』ti iminā dhammadassissa bhagavato, siddhatthassa ca bhagavato antare chādhikanavasatuttarāni sattarasakappasahassāni buddhasuññāni ahesunti dasseti. 『『Ekatiṃse kappe』』ti iminā vipassissa bhagavato, sikhissa ca bhagavato antare saṭṭhi kappāni buddhasuññāni ahesunti dasseti. Te sabbepi padumuttarassa bhagavato oraṃ sumedhādīhi uppannakappehi saddhiṃ samodhāniyamānā satasahassā kappā honti, yattha mahāsāvakādayo (theragā. aṭṭha.

讓我為您直譯這段巴利文： 4. 聽即此如是字始義,相義或,此"作意"語攝。耳注是耳置,欲聞義。斷斷輪輪迴輪此即斷輪,正等覺,余亦漏盡,此但正等覺義。彼實一切憶余非境。故說"余不共"。主格見何字業顯故。對格見何字問業顯故。彼亦對格只問語二業性故。何即何因即此此義故說"具格見"。處即應見即如何字非但主對只,但亦具見,如是此處應見。萬世界即生田萬輪圍。聲起生多希有現莊嚴佛生故。 時祥名彼眾生功德榮,佛生最上亦功德榮故多何劫祥故說"五佛生莊嚴好劫",如是實性功依"實劫"。"此劫贊如是說"說已此劫如是應贊不他共故顯"從何"等說。彼從何即從何始發願作即人等八分具發願轉。輪迴無始故此世尊發願前生正等覺無量無數故彼生劫遮"此間"說。雖然燃燈佛生此世尊作發願,彼但世尊生此發願前故說"我等生"。 無量劫終即大劫無量終。此理此後亦。"此三萬劫上"此蓮華勝世尊,善慧亦世尊間六萬九千劫佛空有故顯。"此一萬八千上"此善生世尊,義見亦世尊間少一一萬二千劫佛空有故顯。"此九十四劫"此法見世尊,悉達亦世尊間六百九十七千劫佛空有故顯。"三十一劫"此毗婆尸世尊,尸棄亦世尊間六十劫佛空有故顯。彼一切亦蓮華勝世尊下善慧等生劫共集十萬劫有,何大聲聞等(長老偈注

2.21 vaṅgīsattheragāthāvaṇṇanā) vivaṭṭū panissayāni kusalāni sambhariṃsu. Buddhasuññepi loke paccekabuddhā uppajjitvā tesaṃ purisavisesānaṃ puññābhisandābhibuddhiyā paccayā honti. 『『Evamaya』』ntiādi vuttamevatthaṃ nigamanavasena vadati.

『『Kiṃ paneta』』ntiādi pubbanimittavibhāvanatthāya āraddhaṃ. Tattha etanti buddhānaṃ uppajjanaṃ. Kappasaṇṭhānakālasminti vivaṭṭakappassa saṇṭhahanakāle. Ekamasaṅkhyeyyanti saṃvaṭṭaṭṭhāyiṃ sandhāyāha. Ekaṅgaṇaṃ hutvā ṭhiteti pabbatarukkhagacchādīnaṃ, meghādīnañca abhāvena vivaṭaṃaṅgaṇaṃ hutvā ṭhite. Lokasannivāseti bhājanalokena sannivisitabbaṭṭhāne. Vīsati yaṭṭhiyo usabhaṃ. 『『Usabhamattā, dve usabhamattā』』tiādinā paccekaṃ mattā-saddo yojetabbo. Yojanasahassamattā hutvāti patamānāva udakadhārā yojanasahassamattaṃ ākāsaṭṭhānaṃ pharitvā pavattiyā yojanasahassamattā hutvā. Yāva avinaṭṭhabrahmalokāti yāva ābhassarabrahmalokā, yāva subhakiṇhabrahmalokā, yāva vehapphalabrahmalokāti attho.

Vātavasenāti saṭṭhisahassādhikanavayojanasatasahassubbedhassa sandhārakavātamaṇḍalassa vasena. Mahābodhipallaṅkoti mahābodhipallaṅkappadesamāha. Tassa pacchā vināso, paṭhamaṃ saṇṭhahanañca dhammatāvasena veditabbaṃ. Tatthāti tasmiṃ padese. Pubbanimittaṃ hutvāti buddhappādassa pubbanimittaṃ hutvā. Pubbanimittasannissayo hi gaccho nissitavohārena tathā vutto. Tenāha 『『tassā』』tiādi. Kaṇṇikābaddhāni hutvāti ābaddhakaṇṇikā viya hutvā. Suddhāvāsabrahmāno attamanā…pe… gacchantīti yojanā. Vehapphalepi subhakiṇhe saṅgahetvā 『『nava brahmalokā』』ti vuttaṃ. Tathā hi te catutthiṃyeva viññāṇaṭṭhitiṃ bhajanti. Nikkhamantesūti mahābhinikkhamanaṃ abhinikkhamantesu. Abhijāti panettha jātibhāvasāmaññena gabbhokkantiyāva saṅgahitā. Nimīyati anumīyati phalaṃ etenāti nimittaṃ, kāraṇaṃ. Ñāpakampi hi kāraṇaṃ disvā tassa abyabhicārībhāvena phalaṃ siddhameva katvā gaṇhi, yathā taṃ asito isi abhijātiyaṃ mahāpurisassa lakkhaṇāni disvā tesaṃ abyabhicārībhāvena buddhaguṇe siddhe eva katvā gaṇhi, evaṃ pana gayhamānaṃ tannimittakaṃ phalaṃ tadānubhāvena siddhaṃ viya voharīyati tabbhāve bhāvato. Tenāha 『『tesaṃ nimittānaṃ ānubhāvenā』』tiādi. Tathā cāha bhagavā 『『so tena lakkhaṇena samannāgato…pe… rājā samāno kiṃ labhati, buddho samāno kiṃ labhatī』』ti (dī. ni. 3.202, 204) ca evamādi. Imamatthanti pañca buddhā imasmiṃ kappe uppajjissantīti imamatthaṃ yāthāvato jāniṃsu.

Jātiparicchedādivaṇṇanā

5-

讓我為您直譯這段巴利文： 2. 21 婆耆沙長老偈注) 解脫亦資糧善集。佛空亦世人緣覺生彼人勝福流增長緣有。"如是此"等說只義結說。 "何但此"等前相顯義始。彼此即佛生。劫住時即壞劫住時。一無量即壞住念說。一地作住即山樹叢等,云等亦無故開地作住。世住即器世住處。二十杖牛。"牛量,二牛量"等各別量字應合。由旬千量作即落只水流由旬千量空處遍轉依由旬千量作。至未壞梵世即至光音梵世,至遍凈梵世,至廣果梵世義。 風依即六萬九千由旬百千高持風輪依。大菩提座即大菩提座處說。彼后壞,第一住亦法性依應知。彼即彼處。前相作即佛生前相作。前相依實叢依言說如是說。故說"彼"等。環縛作即縛環如作。凈居梵歡喜等行結。廣果亦遍凈攝"九梵世"說。如是彼第四識住依。出即大出出。生但此生性共依入胎只攝。量即度量果此即相,因。顯亦因見彼不離性故果成只取,如彼阿私陀仙生大士相見彼不離性故佛功成只取,如是但取彼相果彼威成如言說彼有有故。故說"彼相威"等。如是亦說世尊"彼具相等王作何得,佛作何得"等如是。此義即五佛此劫生此義如實知。 生邊等注 5-

7.Kappaparicchedavasenāti 『『ito so ekanavute kappe』』tiādinā yattha yattha kappe te te buddhā uppannā, tassa tassa kappassa paricchindanavasena parijānanavasena. 『『Idaṃ ta』』nti hi niyametvā paricchijja jānanaṃ paricchindanaṃ paricchedo. Parittanti ittaraṃ. Lahukanti sallahukaṃ, āyuno adhippetattā rassanti vuttaṃ hoti. Tenāha 『『ubhayametaṃ appakasseva vevacana』』nti.

『『Appaṃ vā bhiyyo』』ti avisesajotanaṃ 『『vīsaṃ vā tiṃsaṃ vā』』tiādinā aniyamitavaseneva yathālābhato vavatthapetvā ayañca nayo apacuroti dassento 『『evaṃ dīghāyuko pana atidullabho』』ti āha. Idaṃ taṃ visesavavatthāpanaṃ puggalesu pakkhipitvā dassento 『『tattha visākhā』』tiādimāha.

Yadi evaṃ kasmā amhākaṃ bhagavā tattakampi kālaṃ na jīvi, nanu mahābodhisattā carimabhave ativiyauḷāratamena puññābhisaṅkhārena paṭisandhiṃ gaṇhantīti? Saccametanti. Tattha kāraṇaṃ dassetuṃ 『『vipassīādayo panā』』tiādi vuttaṃ. Tattha abhijātiyā mettāṭhānatāya abhisaṅkhāraviññāṇassa mettāpubbabhāgatā. Tadanuguṇañhi tesaṃ visesato paṭisandhiviññāṇaṃ. Tassa visesato bahulaṃ khemavitakkūpanissayatāya somanassasahagatatā, anaññasādhāraṇaparopadesarahitañāṇavisesūpanissayatāya ñāṇasampayuttatā, asaṅkhārikatā ca veditabbā, asaṅkhyeyyaṃ āyu ādhāravisesato, nissayavisesato, paṭipakkhadūrībhāvato, pavattiākāravisesato ca aparimeyyānubhāvatāya kāraṇassa. Tattha cirataraṃ kālaṃ santānassa pāramitāparibhāvitatā ādhāravisesatā. Alobhajjhāsayādiāsayasampadā nissayavisesatā. Lābhamacchariyādipāpadhammavikkhambhanaṃ paṭipakkhadūrībhāvo. Sabbasattānaṃ sakalavaṭṭadukkhanissaraṇatthāya āyūhanā pavattiākāraviseso veditabbo.

Ayañca nayo sabbesaṃ mahābodhisattānaṃ carimabhavābhinibbattakakammāyūhane sādhāraṇoti tassa phalenāpi ekasadiseneva bhavitabbanti āha 『『iti sabbe buddhā asaṅkhyeyyāyukā』』ti, asaṅkhyeyyakālāvatthānāyukāti attho. Asaṅkhyeyyāyukasaṃvattanasamatthaṃ paricitaṃ kammaṃ hoti, buddhā pana tadā manussānaṃ paramāyuppamāṇānurūpameva kālaṃ ṭhatvā parinibbāyanti tato paraṃ ṭhatvā sādhetabbapayojanābhāvato, dhammatāvesāti vā veditabbā. Aṭṭhakathāyaṃ pana tato paraṃ pana aṭṭhānassa 『『utubhojanavipattiyā』』ti (dī. ni. aṭṭha. 2.5) kāraṇaṃ vuttaṃ, 『『taṃ lokasādhāraṇaṃ loke jātasaṃvuddhānaṃ tathāgatānaṃ na hotī』』ti na sakkā vattuṃ. Tathā hi nesaṃ rogakilamathādayo hontiyeva. Utubhojanavasenāti asampannassa, sampannassa ca utuno, bhojanassa ca vasena yathākkamaṃ āyu hāyatipi vaḍḍhatipi. Āyūti ca paramāyu adhippetaṃ. Tattha yaṃ vattabbaṃ, taṃ brahmajālādiṭīkāyaṃ (dī. ni. ṭī.

根據您的要求，我將巴利文直譯為簡體中文： 7. "依照劫數區分"意思是"在此之前九十一劫"等，無論是在哪一劫中那些佛陀出世，都是依據對那些劫的區分方式來了知。"這是那個"即是確定後加以區分而了知，稱為區分。"少量"即是短暫。"輕微"即是輕易，因為指的是壽命，所以說是短促。因此說"這兩者都是'少量'的同義詞"。 "或稍多"這種不特定的說明，是像"二十或三十"等這樣不確定的方式，根據所得而確立，而且這種方式並不普遍，因此說"如此長壽實在極為罕見"。爲了說明這種特殊的確立應用到個人身上，所以說"其中毗舍佉"等等。 如果是這樣，為什麼我們的世尊不能活那麼長的時間呢？難道大菩薩們在最後一世不是以極其殊勝的福德之力來結生的嗎？這是事實。爲了說明這其中的原因，所以說了"但毗婆尸等"等等。其中，由於高貴出身而處於慈悲之地，所以行識具有慈悲為先導的特質。因為他們的結生識特別與此相應。應當理解，由於多數與安穩尋相應，所以特別與喜俱；由於與無與他人共通、不需他人教導的殊勝智相應，所以與智相應；而且是無行的。壽命無量是由於所依特殊、所緣特殊、遠離對立、特殊活動方式，以及因緣的無量威力。其中，相續流在長時期內被波羅蜜所熏習是所依特殊。具足無貪意樂等意樂是所緣特殊。壓制利養嫉妒等惡法是遠離對立。爲了一切眾生解脫整個輪迴苦而精進是特殊活動方式。 這種方式是一切大菩薩在最後一世所造作的業力中所共同的，所以其果報也應當是相同的，因此說"如是一切佛陀都是無量壽"，意思是具有持續無量時間的壽命。所修習的業能導致無量壽，但佛陀們只住世到當時人類最長壽命的程度就入涅槃，因為超過那個時間已無所作為，或者應當理解這是法性。但在註釋書中說超過那個時間是不適宜的原因是"由於氣候飲食的惡劣"，不能說"這是世間共同的（現象），對於在世間出產生長的如來們是不存在的"。同樣地，他們確實也會有疾病疲勞等。"依氣候飲食"即是依據不適宜的和適宜的氣候和飲食的緣故，壽命相應地減少和增長。這裡的"壽命"是指最長壽命。關於這點應該說的內容，在《梵網經》等的復注中已經說明。

1.40) vuttameva.

Idāni tamatthaṃ samudāgamato paṭṭhāya dassetuṃ 『『tattha yadā』』tiādi vuttaṃ. Dhamme niyuttā dhammikā, na dhammikā adhammikā, hiṃsādiadhammapasutā. Adhammikameva hoti issarajanānaṃ anuvattanena, paresaṃ diṭṭhānugatiāpajjanena ca. Uṇhavalāhakā devatāti uṇhautuno paccayabhūtameghamālāsamuṭṭhāpakā devaputtā. Tesaṃ kira tathā cittuppādasamakālameva yathicchitaṭṭhānaṃ uṇhaṃ pharamānā valāhakamālā nātibahalā ito cito nabhaṃ chādentī vitanoti. Esa nayo sītavalāhakavassavalāhakāsu. Abbhavalāhakā pana devatā sītuṇhavassehi vinā kevalaṃ abbhapaṭalasseva samuṭṭhāpakā veditabbā. Tāsanti ettha 『『mittā』』ti padaṃ ānetvā yojanā. Kāmaṃ heṭṭhā vuttā sattavidhāpi devatā cātumahārājikāva tā pana tena tena visesena vatvā idāni tadaññe paṭhamabhūmike kāmāvacaradeve sāmaññato gaṇhanto 『『cātumahārājikā』』ti āha. Tāsaṃ adhammikatāyāti rājūnaṃ adhammikabhāvamūlakena uparājādiadhammikabhāvaparamparābhatena tāsaṃ devatānaṃ adhammikabhāvena. Visamaṃ candimasūriyā pariharantīti bahvābādhatādi aniṭṭhaphalūpanissayabhūtassa yathāvuttaadhammikatāsaññitassa sādhāraṇassa pāpakammassa balena visamaṃ vāyantena vāyunā pīḷiyamānā candimasūriyā sineruṃ parikkhipantā visamaṃ parivattanti yathāmaggena nappavattantīti . Assidaṃ yathā candimasūriyānaṃ visamaparivattanaṃ visamavātasaṅkhobhahetukaṃ, evaṃ utuvassādivisamappavattīti dassetuṃ 『『vāto yathāmaggena na vāyatī』』tiādi vuttaṃ. Devatānanti sītavalāhakadevatādidevatānaṃ. Tenāha 『『sītuṇhabhedo utū』』tiādi. Tasmiṃ asampajjanteti tasmiṃ yathāvutte vassabījabhūte utumhi yathākālaṃ sampattiṃ anupagacchante.

『『Na sammā devo vassatī』』ti saṅkhepato vuttamatthaṃ vivaranto 『『kadācī』』tiādimāha. Tattha kadāci vassatīti kadāci avassanakāle vassati. Kadāci na vassatīti kadāci vassitabbakāle na vassati. Katthaci vassati, katthaci na vassatīti padesamāha. 『『Vassantopī』』tiādi 『『kadāci vassati, kadāci na vassatī』』ti padadvayasseva atthavivaraṇaṃ. Vigatagandhavaṇṇarasādīti ādi-saddena nirojataṃ saṅgaṇhāti. Ekasmiṃ padeseti bhattapacanabhājanassa ekapasse. Uttaṇḍulanti pākato ukkantataṇḍulaṃ. Tīhākārehīti sabbaso apariṇataṃ, ekadesena pariṇataṃ, dupariṇatañcāti evaṃ tīhākārehi. Paccati pakkāsayaṃ upagacchati. Appāyukāti ettha 『『dubbaṇṇā cā』』tipi vattabbaṃ. Evaṃ utubhojanavasena āyu hāyati hetumhi aparikkhīṇepi paccayassa paridubbalattā.

『『Yadā panā』』tiādi sukkapakkhassa attho vuttavipariyāyena veditabbo.

Vaḍḍhitvāvaḍḍhitvā parihīnanti veditabbaṃ. Kasmā? Na hi ekasmiṃ antarakappe aneke buddhā uppajjanti, eko eva pana uppajjatīti. Idāni tamatthaṃ vitthārato dassetuṃ 『『katha』』ntiādi vuttaṃ. Cattāri ṭhatvāti accantasaṃyoge upayogavacanaṃ. Yaṃyaṃāyuparimāṇesūti yattakayattakaparamāyuppamāṇesu. Tesampīti buddhānaṃ. Taṃ tadeva āyuparimāṇaṃ hoti, tattha kāraṇaṃ heṭṭhā vuttameva.

Jātiparicchedādivaṇṇanā niṭṭhitā

Bodhiparicchedavaṇṇanā

我來將這段巴利文直譯為簡體中文： 1.40. 已經說過了。 現在爲了從起源開始說明這個道理，所以說了"其中當"等等。依法而行的是如法者，不依法而行的是非法者，即從事殺生等非法之事的人。由於追隨統治者，以及隨順他人的見解，所以成為非法的。熱雲天神是指能夠引起作為熱季節因緣的雲團的天子。據說，就在他們生起這樣的心的同時，散發熱氣的雲層不太濃密，遮蔽此處彼處的天空。對於冷雲和雨雲天神也是同樣的道理。但是暗雲天神應當理解為是不帶寒熱雨水，單純只能引起暗雲層的。"她們的"這裡要帶入"朋友"一詞來理解。雖然前面提到的七類天神都是四大王天的，但是那是以各種特徵來說的，現在爲了總括地包含其他第一層欲界天的天神，所以說"四大王天"。"由於她們的非法"是由於國王的非法性為根本，經由副王等人的非法性相續而來的那些天神的非法性。"日月執行不調"是由於前面所說的非法性所稱的共同惡業的力量，這種惡業是導致多病等不善果報的基礎，由於不調的風吹動，日月被迫繞須彌山而不調地執行，即不依正常軌道執行。這裡是要說明，就像日月的不調執行是由不調的風動所引起的一樣，氣候雨水等的不調也是如此，所以說了"風不依正道吹動"等等。"諸天神"即冷雲天神等天神。因此說"寒熱差別的氣候"等等。"當它不成就時"即目前面所說的作為雨水種子的氣候在適當時節不能成就時。 "雨不正常下落"這簡略說的內容，解釋時說"有時"等等。其中"有時下雨"是指不該下雨的時候下雨。"有時不下雨"是指該下雨的時候不下雨。"某處下雨，某處不下雨"是指地域。"即使下雨"等是對"有時下雨，有時不下雨"這兩個短語的意義解釋。"失去香氣顏色味道等"中的"等"字包含了失去營養。"在一處"是指煮飯器皿的一邊。"米飯未熟"是指從熟度來說未達到的米飯。"以三種方式"即完全未熟、部分熟透、過度熟透這三種方式。"煮"即達到煮熟的狀態。"短命"這裡也應該說"容貌不好"。如此依據氣候飲食而壽命減少，即使因緣未盡，也因緣變得衰弱。 "但是當"等等這個白分的意思，應當理解為與前面所說相反。 應當理解是一直增長然後衰減。為什麼？因為在一個中劫中不會出現多位佛陀，只會出現一位。現在爲了詳細說明這個道理，所以說了"如何"等等。"住世四"是表示完全結合的賓格。"在任何壽量"即在任何最長壽量中。"他們也"即諸佛。他們也正是有那樣的壽量，其中的原因前面已經說過了。 種姓區分等釋義結束 菩提區分釋義

8.Mūleti mūlāvayavassa samīpe. Taṃ pana tassā heṭṭhāpadeso hotīti āha 『『pāṭalirukkhassa heṭṭhā』』ti. Taṃdivasanti attanā jātadivase, taṃdivasanti vā taṃ bhagavato abhisambodhidivase. So kira bodhirukkho sālakalyāṇī viya pathaviyā abbhantare eva puretaraṃ vaḍḍhento abhisambodhidivase pathaviṃ ubbhijjitvā uṭṭhito ratanasataṃ ucco, tāvadeva ca vitthato hutvā nabhaṃ pūrento aṭṭhāsi. Ayampi kiretassa rukkhabhāvena viya aññehi vemattatā. Ghanasaṃhatanāḷavaṇṭatāya kaṇṇikabaddhehi viya pupphehi. Ekasañchannāti pupphānaṃ nirantaratāya ekajjhaṃ sañchannā, tattha tattha nibaddha…pe… samujjalanti tahaṃ tahaṃ olambitakusumadāmehi ceva tahaṃ tahaṃ khittamālāpiṇḍīhi ca ito cito vippakiṇṇavividhavaṇṭamuttapupphehi ca sammadeva ujjalaṃ. Aññamaññaṃ sirīsampattānīti aññamaññassa siriyā sobhāya sampannāni. Buddhaguṇavibhavasirinti sammāsambuddhehi abhigantabbaguṇavibhūtisobhaṃ. Paṭivijjhamānoti adhigacchanto.

Setambarukkhoti setavaṇṇaphalo ambarukkho. Tadevāti pāṭaliyā vuttappamāṇameva. Ekatoti ekapasse. Surasānīti sumadhurarasāni.

Ekova pallaṅkoti ekova pallaṅkappadeso. So so rukkho 『『bodhī』』ti vuccati bujjhanti etthāti katvā.

Sāvakayugaparicchedavaṇṇanā

9.Sāvakaparicchedeti sāvakayugaparicchede. 『『Khaṇḍatissa』』nti dvepi ekajjhaṃ gahetvā ekattavasena vuttanti āha 『『khaṇḍo ca tisso cā』』ti, buddhānaṃ sahodaro, vemātikopi vā jeṭṭhabhātā na hotīti 『『ekapitiko kaniṭṭhabhātā』』ti vuttaṃ. Avasesehi puttehi. 『『Paññāpāramiyā matthakaṃ patto』』ti vatvā tassa matthakappattaṃ guṇavisesaṃ dassetuṃ 『『sikhinā bhagavatā』』tiādi vuttaṃ.

Uttaroti uttamo. Puna uttaroti theraṃ nāmena vadati. Pāranti parakoṭimatthakaṃ. Paññāvisayeti paññādhikāre. Pavattiṭṭhānavasena hi pavattiṃ vadati.

Sāvakasannipātaparicchedavaṇṇanā

10.Uposathanti āṇāpātimokkhaṃ. Dutiyatatiyesūti dutiye, tatiye ca sāvakasannipāte. Eseva nayoti caturaṅgikataṃ atidisati. Abhinīhārato paṭṭhāya vatthuṃ kathetvā pabbajjā dīpetabbā, sā pana yasmā manorathapūraṇiyaṃ aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.211) vitthārato āgatā, tasmā tattha vuttanayeneva veditabbāti.

Upaṭṭhākaparicchedavaṇṇanā

我來將這段巴利文直譯為簡體中文： 8"根部"即根部部分的附近。那是在它的下方區域，所以說"在波吒梨樹下"。"那一天"指自己出生的那天，或者"那一天"指世尊證悟的那一天。據說那棵菩提樹就像美麗的沙羅樹一樣，先在大地內部生長，在證悟日破土而出，高一百寶（ratana），立即枝葉茂盛充滿天空而立。這也是它作為樹的形態與其他樹的差異之一。因為莖柄密集緊實，所以花朵好像是以花蕊相連。"完全覆蓋"是因為花朵連續不斷而完全覆蓋，在那裡那裡繫著...等等...充分閃耀著垂掛在各處的花環以及各處散佈的花束，還有四處散落的各種已從莖部脫落的花朵。"互相具足殊勝"即互相具足輝煌之美。"佛德威勢的光輝"即正等正覺者所應證得的功德威力之美。"通達"即證得。 "白芒果樹"即結白色果實的芒果樹。"正是那樣"即與波吒梨樹所說的相同尺寸。"一邊"即一側。"美味"即非常甜美的味道。 "唯一座位"即唯一的座位處。每一棵樹都稱為"菩提"是因為在此覺悟。 聲聞對釋義 9"聲聞區分"即聲聞對的區分。"坎達和帝須"兩人一起說成一個，所以說"坎達和帝須"，是佛陀的同父兄弟，或者異母的長兄也不是，所以說"同父的弟弟"。與其餘的兒子們。說了"達到智慧波羅蜜的頂點"之後，爲了顯示他達到頂點的殊勝功德，所以說了"由尸棄世尊"等等。 "殊勝"即最上。再次說"殊勝"是用這個名字稱呼長老。"彼岸"即最終的極致。"智慧境界"即智慧的領域。因為是依據活動處所而說的活動。 聲聞集會區分釋義 10"布薩"即教誡波提木叉。"第二和第三"即在第二和第三次聲聞集會。"這就是方法"即指出四支具足。應當從發願開始講述因緣來說明出家，但是因為這在《滿足願望》《增支部注》中已經詳細說明了，所以應當依據那裡所說的方法來理解。 侍者區分釋義

11.Nibaddhupaṭṭhākabhāvanti ārambhato paṭṭhāya yāva parinibbānā niyataupaṭṭhākabhāvaṃ. Aniyatuupaṭṭhākā pana bhagavato paṭhamabodhiyaṃ bahū ahesuṃ. Tenāha 『『bhagavato hī』』tiādi. Idāni ānandatthero yena kāraṇena satthu nibaddhupaṭṭhākabhāvaṃ upagato, yathā ca upagato, taṃ dassetuṃ 『『tattha ekadā』』tiādi vuttaṃ. 『『Ahaṃ iminā maggena gacchāmī』』ti āha anayabyasanāpādakena kammunā codiyamāno . Atha naṃ bhagavā tamatthaṃ anārocetvāva khemaṃ maggaṃ sandhāya 『『ehi bhikkhu iminā gacchāmā』』ti āha. Kasmā panassa bhagavā tamatthaṃ nārocesīti? Ārocitepi asaddahanto nādiyissati. Tañhi tassa hoti dīgharattaṃ ahitāya dukkhāyātiti. Teti te gamanaṃ, 『『ta』』nti vā pāṭho.

Anvāsattoti anubaddho, upadduto vā. Dhammagāravanissito saṃvego dhammasaṃvego 『『amhesu nāma tiṭṭhantesu bhagavatopi īdisaṃ jāta』』nti. 『『Ahaṃ upaṭṭhahissāmī』』ti vadanto dhammasenāpati atthato evaṃ vadanto nāma hotīti 『『ahaṃ bhante tumhe』』tiādi vuttaṃ. Asuññāyeva me sā disāti asuññāyeva mama sā disā. Tattha kāraṇamāha 『『tava ovādo buddhānaṃ ovādasadiso』』ti.

Vasituṃ na dassatīti ekagandhakuṭiyaṃ vāsaṃ na labhissatīti adhippāyo. Parammukhā desitassāpi dhammassāti suttantadesanaṃ sandhāya vuttaṃ. Abhidhammadesanā panassa parammukhāva pavattā pageva yācanāya. Tassā vācanāmaggopi sāriputtattherappabhavo. Kasmā? So niddesapaṭisambhidā viya therassa bhikkhuto gahitadhammakkhandhapakkhiyo. Apare pana 『『dhammabhaṇḍāgāriko paṭipāṭiyā tikadukesu devasikaṃ katokāso bhagavantaṃ pañhaṃ pucchi, bhagavāpissa pucchitapucchitaṃ nayadānavasena vissajjesi. Evaṃ abhidhammopi satthārā parammukhā desitopi therena sammukhā paṭiggahitova ahosī』』ti vadanti. Sabbaṃ vīmaṃsitvā gahetabbaṃ.

Aggupaṭṭhākoti upaṭṭhāne sakkaccakāritāya aggabhūto upaṭṭhāko. Thero hi upaṭṭhākaṭṭhānaṃ laddhakālato paṭṭhāya bhagavantaṃ duvidhena udakena, tividhena dantakaṭṭhena, pādaparikammena, gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto 『『imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī』』ti cintetvā taṃ taṃ nipphādento mahatiṃ daṇḍadīpikaṃ gahetvā ekarattiṃ gandhakuṭipariveṇaṃ nava vāre anupariyāyati. Evaṃ hissa ahosi 『『sace me thinamiddhaṃ okkameyya, bhagavati pakkosante paṭivacanaṃ dātuṃ nāhaṃ sakkuṇeyya』』nti, tasmā sabbarattiṃ daṇḍadīpikaṃ hatthena na muñcati. Tena vuttaṃ 『『aggupaṭṭhāko』』ti.

我來將這段巴利文直譯為簡體中文： 11. "成為固定侍者"即從開始到入涅槃一直是確定的侍者。而在世尊初期覺悟時有許多非固定侍者。因此說"因為世尊"等等。現在爲了說明阿難長老因何原因成為導師的固定侍者，以及如何成為的，所以說"其中有一次"等等。"我從這條路走"是因為被導致不幸災難的業力所驅使而說。這時世尊沒有告訴他那件事，而是指著安全的道路說"來吧比丘，我們從這裡走"。為什麼世尊不告訴他那件事呢？因為即使告訴他，他也不會相信而接受。那對他來說會長期帶來不利與痛苦。"那個"即那個行走，或者讀作"那"。 "執著"即追隨，或受困擾。依止於對法的敬重而生起的悚懼稱為法悚懼，即"在我們還在的時候，竟然對世尊也發生這樣的事"。法將軍說"我要侍奉"時，實際上就是這樣說，所以說"世尊，我"等等。"那個方向對我來說並不空虛"即那個方向對我來說完全不空虛。對此說明原因："你的教誡如同諸佛的教誡"。 "不會允許居住"意思是不會獲得在同一香室居住的機會。"即使背對著所說的法"是就經教開示而說。而論教開示對他來說完全是背對著進行的，更不用說請求了。它的誦習傳承也是源自舍利弗長老。為什麼？它就像義釋和無礙解那樣，屬於長老從比丘時期所領受的法蘊部分。但其他人說："法藏師每天在三法和雙法中獲得機會，向世尊提問，世尊也依據給予引導的方式回答他所問的。這樣雖然論教是背對著由導師所說的，但也是由長老當面領受的。"應當考察一切后再接受。 "最上侍者"即在侍奉上因恭敬實行而成為最上的侍者。因為長老自從獲得侍者職位以來，以兩種水、三種楊枝、足部按摩、打掃香室庭院等這些工作來侍奉世尊，想著"在這個時候適合讓導師獲得這個，適合做這個"，完成這些事情，拿著大火把在一夜之間繞香室庭院九次巡視。他這樣想："如果我被昏沉睡眠侵襲，當世尊召喚時我就不能迴應了"，因此整夜手不釋放火把。所以說他是"最上侍者"。

1. Pitumātujātanagaraparicchedo pitumukhena āgatattā 『『pitiparicchedo』』ti vutto.

Vihāraṃ pāvisīti gandhakuṭiṃ pāvisi. Ettakaṃ kathetvāti kappaparicchedādinavavārapaṭimaṇḍitaṃ vipassīādīnaṃ sattannaṃ buddhānaṃ pubbenivāsapaṭisaṃyuttaṃ ettāvatā desanaṃ desetvā. Kasmā panettha bhagavā vipassīādīnaṃ sattannaṃyeva buddhānaṃ pubbenivāsaṃ kathesi, na buddhavaṃsadesanāyaṃ (bu. vaṃ. 64 gāthādayo) viya pañcavīsatiyā buddhānaṃ, tato vā pana bhiyyoti? Anadhikārato, payojanābhāvato ca. Buddhavaṃsadesanāyañhi (bu. vaṃ. 75) –

『『Kīdiso te mahāvīra, abhinīhāro naruttama;

Kamhi kāle tayā vīra, patthitā bodhimuttamā』』ti. ādinā –

Pavattaṃ taṃ pucchaṃ adhikāraṃ aṭṭhuppattiṃ katvā yassa sammāsambuddhassa pādamūle attanā mahābhinīhāro kato, taṃ dīpaṅkaraṃ bhagavantaṃ ādiṃ katvā yesaṃ catuvīsatiyā buddhānaṃ santikā bodhiyā laddhabyākaraṇo hutvā tattha tattha pāramiyo pūresi, tesaṃ paṭipattisaṅkhāto pubbenivāso, attano ca paṭipatti kathitā, idha pana tādiso adhikāro natthi , yena dīpaṅkarato paṭṭhāya, tato vā pana purato buddhe ārabbha pubbenivāsaṃ katheyya. Tasmā na ettha buddhavaṃsadesanāyaṃ viya pubbenivāso vitthārito. Yasmā ca buddhānaṃ desanā nāma desanāya bhājanabhūtānaṃ puggalānaṃ ñāṇabalānurūpā, na attano ñāṇabalānurūpā, tasmā tattha aggasāvakānaṃ, mahāsāvakānaṃ, (theragā. aṭṭha. 2.21 vaṅgīsattheragāthāvaṇṇanā) tādisānañca devabrahmānaṃ vasena desanā vitthāritā. Idha pana pakatisāvakānaṃ, tādisānañca devatānaṃ vasena pubbenivāsaṃ kathento sattannameva buddhānaṃ pubbenivāsaṃ kathesi. Tathā hi ne bhagavā palobhanavasena samuttejetuṃ sappapañcatāya kathāya desanaṃ matthakaṃ apāpetvāva gandhakuṭiṃ pāvisi. Tathā ca imissā eva desanāya anusārato āṭānāṭiyaparitta- (dī. ni.

我來將這段巴利文直譯為簡體中文： 12. 父母出生城市的區分因從父親方面傳來而稱為"父親區分"。 "入精舍"即進入香室。"說了這麼多"即說了有關劫數區分等九個方面莊嚴的毗婆尸等七位佛陀的前世住處相關的這麼多開示。為什麼世尊在這裡只說了毗婆尸等七位佛陀的前世住處，而不像在《佛種姓》開示中那樣說二十五位佛陀，或者更多呢？因為不適合，也沒有必要。因為在《佛種姓》開示中： "大雄者，你的發願是怎樣的， 最勝人，勇者你在何時， 發願求取最上菩提？"等等- 以這樣的提問作為適當的因緣起源，從自己在其足下作大發愿的正等正覺者燃燈佛世尊開始，從二十四位佛陀那裡獲得菩提授記后在各處圓滿波羅蜜，說明了他們修行方面的前世住處和自己的修行。但在這裡沒有這樣的適當性，以致於要從燃燈佛開始，或者從更早以前的佛陀開始說明前世住處。因此這裡不像在《佛種姓》開示中那樣詳細說明前世住處。又因為諸佛的開示是隨順能接受教法的眾生的智慧力而不是隨順自己的智慧力，所以在那裡是依據上首弟子、大弟子和類似的天神梵天而詳細開示。但在這裡是對普通弟子和類似的諸天開示前世住處時，只說了七位佛陀的前世住處。同樣地，世尊爲了以誘導的方式激勵他們，沒有讓帶有廣泛解說的開示達到頂點就進入香室。同樣地，就是從這個開示的教導而有阿吒囊胝護衛經-

3.275) desanādayo pavattā.

Apicettha bhagavā attano suddhāvāsacārikāvibhāviniyā uparidesanāya saṅgahatthaṃ vipassīādīnaṃ eva sattannaṃ sammāsambuddhānaṃ pubbenivāsaṃ kathesi. Tesaṃyeva hi sāvakā tadā ceva etarahi ca suddhāvāsabhūmiyaṃ ṭhitā, na aññesaṃ parinibbutattā. 『『Siddhatthatissaphussānaṃ kira buddhānaṃ sāvakā suddhāvāsesu upapannā upapattisamanantarameva imasmiṃ sāsane upakādayo viya arahattaṃ adhigantvā nacirasseva parinibbāyiṃsu, na tattha tattha yāvatāyukaṃ aṭṭhaṃsū』』ti vadanti. Tathā yesaṃ sammāsambuddhānaṃ paṭivedhasāsanaṃ ekaṃsato nicchaye na ajjāpi dharati, na antarahitaṃ, te eva kittento vipassīādīnaṃyeva bhagavantānaṃ pubbenivāsaṃ imasmiṃ sutte kathesi veneyyajjhāsayavasena. Apubbācarimaniyamo pana aparāparaṃ saṃsaraṇakasattavāsavasena ekissā lokadhātuyā icchitoti na tenetaṃ virujjhatīti daṭṭhabbaṃ. Nirantaraṃ matthakaṃ pāpetvāti abhijātito paṭṭhāya yāva pātimokkhuddeso yāva tā buddhakiccasiddhi, tāva matthakaṃ sikhaṃ pāpetvā. Na tāva kathitoti yojanā.

Tantinti dhammatantiṃ, pariyattinti attho. Puttaputtamātuyānavihāradhanavihāradāyakādīnaṃ sambahulānaṃ atthānaṃ vibhāvanavasena pavattavāro sambahulavāro.

Sambahulavāravaṇṇanā

Kāmañcāyaṃ pāḷiyaṃ anāgato, aṭṭhakathāsu āgatattā pana ānetvā dīpetabboti taṃ dīpento 『『sabbabodhisattānañhī』』tiādimāha. Kulavaṃso kulānukkamo. Paveṇīti paramparā. 『『Kasmā』』ti puttuppattiyā kāraṇaṃ pucchitvā taṃ vissajjento 『『sabbaññubodhisattānañhī』』tiādimāha, tena tesaṃ jātanagarādi paññāyamānaṃ ekaṃsato manussabhāvasañjānanatthaṃ icchitabbaṃ, aññathā yathādhippetabuddhakiccasiddhi eva na siyāti dasseti, yato mahāsattānaṃ carimabhave manussaloke eva pātubhāvo, na aññattha.

Sambahulaparicchedavaṇṇanā

Candādīnaṃ sobhāvisesaṃ raheti cajāpetīti rāhu, rāhuggaho, idha pana rāhu viyāti rāhu. Bandhananti ca anatthuppattiṭṭhānataṃ sandhāya vuttaṃ. Tathā mahāsattena vuttavacanameva gahetvā kumārassa 『『rāhulo』』ti nāmaṃ akaṃsu. Athāti nipātamattaṃ. Rocinīti rocanasīlā, ujjalarūpāti attho. Rucaggatīti rucaṃ pabhātaṃ āgatibhūtā, ga-kārāgamaṃ katvā vuttaṃ. Itthiratanabhāvato manussaloke sabbāsaṃ itthīnaṃ bimbapaṭicchannabhūtāti bimbā.

Jhānā vuṭṭhāyāti pādakajjhānato uṭṭhāya.

Aṭṭhaṅgulubbedhāti aṭṭhaṅgulappamāṇabahalabhāvā. Cūḷaṃsena chādetvāti tiriyabhāgena ṭhapanavasena sabbaṃ vihāraṭṭhānaṃ chādetvā. Suvaṇṇayaṭṭhiphālehīti phālappamāṇāhi suvaṇṇayaṭṭhīhi. Suvaṇṇahatthipādānīti pakatihatthipādaparimāṇāni suvaṇṇakhaṇḍāni. Vuttanayenevāti cūḷaṃseneva. Suvaṇṇakaṭṭīhīti suvaṇṇakhaṇḍehi. Salakkhaṇānanti lakkhaṇasampannānaṃ sahassārānaṃ.

我來將這段巴利文直譯為簡體中文： 3.275. 的開示等等由此而生。 而且在這裡，世尊爲了總攝顯示自己遊行凈居天的上層開示，只說了毗婆尸等七位正等正覺者的前世住處。因為只有他們的聲聞弟子當時和現在都住在凈居天界，而不是其他已入涅槃者的弟子。據說，悉達多、帝須、弗沙等佛陀的聲聞弟子轉生到凈居天后，立即就像本教法中的優波迦等人一樣證得阿羅漢果，不久就入涅槃了，沒有在各處住到壽命盡頭。同樣地，在這部經中只說毗婆尸等世尊們的前世住處，是因為隨順所化眾生的意樂，只述說那些證悟教法至今確定仍然存在、未滅失的正等正覺者。但應當理解，由於輪迴眾生居處的緣故，在一個世界中不要求前後順序的確定，所以這與那個不相矛盾。"未達到完整的頂點"的組合是：從出生開始直到波羅提木叉誦、直到佛陀事業成就為止，還未達到頂點、最高點。"還未說"是（句子的）組合。 "傳統"即法的傳統，意思是教法。由於說明兒子、兒子的母親、車乘、精舍、財富、精舍施主等眾多的意義而有的章節稱為眾多章節。 眾多章節釋義 雖然這在聖典中未出現，但因為在註釋書中出現，所以應當引用來說明，因此爲了說明它而說"因為一切菩薩"等等。家族傳承即家族相續。世系即相傳。問"為什麼"是詢問生子的原因，爲了回答這個問題而說"因為一切正等覺菩薩"等等，由此顯示他們的出生城市等應當爲了確定地認知人的狀態而被期望，否則就不會有如所期望的佛陀事業的成就，因此大士們在最後一世只出現在人世間，不在其他地方。 眾多區分釋義 羅睺（Rāhu）是因為奪取和放棄月亮等的特殊光輝，即羅睺星，但在這裡是因為像羅睺。說"束縛"是就產生不利的處所而言。正是依據大士所說的話而給王子取名"羅睺羅"。"然後"只是一個語氣詞。"光明"即有光明的性質，意思是明亮的。"光至"即成為光明到來，加上ga音而說的。"賓婆"是因為作為女寶而在人世間成為一切女人的美的典範。 "從禪定出起"即從基礎禪定出起。 "厚八指"即厚度有八指寬的尺寸。"以寬度遮蓋"即以橫向放置的方式遮蓋整個精舍處。"金條片"即有片狀尺寸的金條。"金象足"即與真實像足同樣大小的金塊。"如前所說"即如寬度所說。"金塊"即金的塊段。"具相"即具備相好的千輻（輪）。

Bodhipallaṅkoti abhisambujjhanakāle nisajjaṭṭhānaṃ. Avijahitoti buddhānaṃ tathānisajjāya anaññatthabhāvībhāvato apariccatto. Tenāha 『『ekasmiṃyeva ṭhāne hotī』』ti. Paṭhamapadagaṇṭhikāti pacchime sopānaphalake ṭhatvā ṭhapiyamānassa dakkhiṇapādassa patiṭṭhahanaṭṭhānaṃ. Taṃ pana yasmā daḷhaṃ thiraṃ kenaci abhejjaṃ hoti, tasmā 『『padagaṇṭhī』』ti vuttaṃ. Yasmiṃ bhūmibhāge idāni jetavanamahāvihāro, tattha yasmiṃ ṭhāne purimānaṃ sabbabuddhānaṃ mañcā paññattā, tasmiṃyeva padese amhākampi bhagavato mañco paññattoti katvā 『『cattāri mañcapādaṭṭhānāni avijahitāneva hontī』』ti vuttaṃ. Mañcānaṃ pana mahantakhuddakabhāvena mañcapaññāpanapadesassa mahantāmahantatā appamāṇaṃ, buddhānubhāvena pana so padeso sabbadā ekappamāṇoyeva hotīti 『『cattāri mañcapādaṭṭhānāni avijahitāneva hontī』』ti vuttanti daṭṭhabbaṃ. Vihāropi na vijahito yevāti etthāpi eseva nayo. Purimaṃ vihāraṭṭhānaṃ na pariccajatīti hi attho.

Visiṭṭhā mattā vimattā, vimattāva vemattaṃ, visadisatāti attho. Pamāṇaṃ āroho. Padhānaṃ dukkarakiriyā. Rasmīti sarīrappabhā.

『『Sattānaṃ pākatikahatthena chahattho majjhimapuriso, tato tiguṇaṃ bhagavato sarīrappamāṇanti bhagavā aṭṭhārasahattho』』ti vadanti. Apare pana bhaṇanti 『『manussānaṃ pākatikahatthena catuhattho majjhimapuriso, tato tiguṇaṃ bhagavato sarīrappamāṇanti bhagavā dvādasahattho upādinnakarūpadhammavasena, samantato pana byāmamattaṃ byāmappabhā pharatīti upari chahatthaṃ abbhuggato, bahalatarappabhā rūpena saddhiṃ aṭṭhārasahattho hotī』』ti.

Addhaniyanti dīghakālaṃ.

Ajjhāsayapaṭibaddhanti bodhisambhārasambharaṇakāle tathāpavattajjhāsayādhīnaṃ, tathāpavattapatthanānurūpaṃ vipulaṃ, vipulatarañca hotīti attho. Svāyamattho cariyāpiṭakavaṇṇanāyaṃ vuttanayeneva veditabbo. Ettha ca yasmā sarīrappamāṇaṃ, padhānaṃ, sarīrappabhā ca buddhānaṃ visadisāti idha pāḷiyaṃ anāgatā, tasmā tehi saddhiṃ vemattatāsāmaññena āyukulānipi idha āharitvā dīpitāni. Paṭividdhaguṇesūti adhigatasabbaññuguṇesu. Nanu ca bodhisambhāresu, veneyyapuggalaparimāṇe ca vemattaṃ natthīti? Saccaṃ natthi, tadubhayaṃ pana buddhaguṇaggahaṇena gahitameva hotīti na uddhaṭaṃ. Yadaggena hi sabbabuddhānaṃ buddhaguṇesu vemattaṃ natthi, tadaggena nesaṃ sambodhisambhāresupi vemattaṃ natthīti. Kasmā? Hetuanurūpatāya phalassa , ekanteneva veneyyapuggalaparimāṇe vemattabhāvo vibhāvito. Mahābodhisattānañhi hetuavatthāyaṃ sambhatūpanissayindriyaparipākā veneyyapuggalā carimabhave arahattasampattiyā paripositāni kamalavanāni sūriyarasmisamphassena viya tathāgataguṇānubhāvasamphassena vibodhaṃ upagacchantīti dīpesuṃ aṭṭhakathācariyā.

Nidhikumbhoti cattāro mahānidhayo sandhāya vadati. Jāto cāti. Ca-saddena katamahābhinīhāro cāti ayampi attho saṅgahitoti daṭṭhabbo. Vuttaṃ hetaṃ buddhavaṃse –

『『Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale;

Visākhā candimāyuttā, dhuvaṃ buddho bhavissatī』』ti. (bu. vaṃ. 65);

『『Eteneva ca sabbabuddhānaṃ visākhānakkhatteneva mahābhinīhāro hotī』』ti ca vadanti.

我來將這段巴利文直譯為簡體中文： "菩提座"即證悟時的坐處。"不離開"是因為諸佛如此坐姿不會在其他處所而未被捨棄。因此說"只在一個地方"。"第一足痕"即站在最後的階梯板上時,右足所踏之處。因為那個地方變得堅固、穩固、任何人都無法破壞，所以稱為"足痕"。在現在祇園大壽處的地方，在過去一切佛陀的床座被安置的那個位置，正是我們的世尊的床座被安置之處，因此說"四個床腳之處都是不離開的"。但是床座的大小不同導致床座安置處的大小差異是無關緊要的，因為由於佛陀的威力，那個地方一直都是同樣大小，所以說"四個床腳之處都是不離開的"，應當這樣理解。"精舍也是不離開的"這裡也是同樣的道理。因為意思是不捨棄前面的精舍處所。 "差異"即殊勝的量度，就是不同之性，意思是相異性。"量度"即身高。"精進"即苦行。"光芒"即身體的光明。 有人說："眾生以普通人的手臂計量，中等身材的人是六肘，世尊的身量是其三倍，所以世尊是十八肘高。"但其他人說："以人的普通手臂計量，中等身材的人是四肘，世尊的身量是其三倍，所以世尊依所執受色法是十二肘高，但四周都散發一尋的光明，所以向上六肘，加上更濃厚的光明和身體一起成為十八肘高。" "長久的"即長時間的。 "依意樂"即依賴在積集菩提資糧時如此生起的意樂，隨順如此生起的願望而成為廣大和更廣大的意思。這個意思應當依據《行藏》註釋中所說的方法來理解。這裡因為身量、精進、身光對諸佛來說是不同的，所以在這裡的經文中未提到，因此連同它們以差異的共同性而把壽量和家族也在這裡引來說明。"在證悟的功德中"即在已獲得的一切知功德中。難道在菩提資糧和所化眾生的數量上沒有差異嗎？確實沒有，但那兩者都已經包含在佛陀功德的概括中，所以沒有單獨提出。因為正如一切佛陀在佛陀功德上沒有差異，同樣地他們在正覺資糧上也沒有差異。為什麼？因為果隨順因，已經明確顯示在所化眾生的數量上沒有差異。註釋師們說明：大菩薩們在因位時所積集的資糧成熟的所化眾生，在最後一世證得阿羅漢果，就像被日光照觸而盛開的蓮花園一樣，被如來功德威力所觸而覺悟。 "寶瓶"是指四大寶藏而說。"出生和"中的"和"字應當理解為也包含了"已作大發愿"的意思。因為這在《佛種姓》中說： "星群閃耀在天空， 毗舍佃與月相合， 必定將成為佛陀。" 他們也說："由此，一切佛陀都是在毗舍佃星時作大發愿。"

13.Ayaṃgatīti ayaṃ pavatti pavattanākāro, aññe pubbenivāsaṃ anussarantā iminā ākārena anussarantīti attho, yasmā cutito paṭṭhāya yāva paṭisandhi, tāva anussaraṇaṃ ārohanaṃ atītaatītataraatītatamādijātisaṅkhāte pubbenivāse ñāṇassa abhimukhabhāvena pavattīti katvā. Tasmā paṭisandhito paṭṭhāya yāva cuti, tāva anussaraṇaṃ orohanaṃ pubbenivāse paṭimukhabhāvena ñāṇassa pavattīti āha 『『pacchāmukhaṃ ñāṇaṃ pesetvā』』ti. Cutigantabbanti yaṃ panidaṃ cutiyā ñāṇagatiyā gantabbaṃ, taṃ gamanaṃ bujjhananti attho. Garukanti bhāriyaṃ dukkaraṃ. Tenāha 『『ākāse padaṃ dassento viyā』』ti. Aparampi kāraṇanti chinnavaṭumānussaraṇaṃ pacchāmukhaṃ ñāṇaṃ pesanato aparaṃ acchariyabbhutakāraṇaṃ. Yatrāti paccattatthe, nāmāti acchariyatthe nipāto, hi-saddo anatthako. Tenāha 『『yo nāma tathāgato』』ti. Evañca katvā 『『yatrā』』ti nipātavasena visuṃ yatra-saddaggahaṇaṃ samatthitaṃ hoti. Papañcenti sattasantānaṃ saṃsāre vitthārentīti papañcaṃ. Kammavaṭṭaṃ vuccatīti kilesavaṭṭassa papañcaggahaṇena, vipākavaṭṭassa dukkhaggahaṇena gahitattā. Pariyādinnavaṭṭeti sabbaso khepitavaṭṭe. 『『Maggasīlena phalasīlenā』』ti vatvā tayidaṃ maggaphalasīlaṃ lokiyasīlapubbakaṃ, buddhānañca lokiyasīlampi lokuttarasīlaṃ viya anaññasādhāraṇaṃ evāti dassetuṃ 『『lokiyalokuttarasīlenā』』ti vuttaṃ. Samādhipaññāsupi eseva nayo. Samādhipakkhāti samādhi ca samādhipakkhā ca samādhipakkhā, ekadesasarūpekaseso daṭṭhabbo. Tenāha 『『maggasamādhinā』』tiādi, 『『vihāro gahito vā』』ti ca. Samādhipakkhā nāma vīriyasatiādayo.

Sayanti attanā. Nīvaraṇādīhīti nīvaraṇehi ceva tadekaṭṭhehi ca pāpadhammehi, vitakkavicārādīhi ca. 『『Vimuttattāvimuttīti saṅkhyaṃ gacchantī』』ti iminā vimutti-saddassa kammasādhanataṃ āha aṭṭhasamāpattiādivisayattā tassa. Vimuttattāti ca 『『vikkhambhanavasena vimuttattā』』tiādinā yojetabbaṃ. Tassa tassāti aniccānupassanādikassa. Paccanīkaṅgavasenāti pahātabbapaṭipakkhaaṅgavasena. Paṭippassaddhante uppannattāti kilesānaṃ paṭippassambhanaṃ paṭippassaddhaṃ, so eva anto pariyosānabhāvato, tasmiṃ sādhetabbe nibbattattā, taṃtaṃmaggavajjhakilesānaṃ paṭippassambhanavasena pavattattāti attho. Kilesehi nissaṭatā, apagamo ca nibbānassa tehi vivittattā evāti āha 『『dūre ṭhitattā』』ti.

16.Dhammadhātūti dhammānaṃ sabhāvo, atthato cattāri ariyasaccāni. Suppaṭividdhāti suṭṭhu paṭividdhā savāsanānaṃ sabbesaṃ kilesānaṃ pajahanato. Evañhi sabbaññutā, dasabalañāṇādayo cāti sabbe buddhaguṇā bhagavatā adhigatā ahesuṃ. Arahattaṃ dhammadhātūti keci. Sabbaññutañāṇanti apare. Dvīhi padehīti dvīhi vākyehi. Ābaddhanti paṭibaddhaṃ taṃmūlakattā uparidesanāya. Devacārikakolāhalanti attano devaloke cārikāyaṃ suddhāvāsadevānaṃ kutūhalappavattiṃ dassento suttantapariyosāne (dī. ni. aṭṭha. 2.91) vicāressati, atthato vibhāvessatīti yojanā. Ayaṃ desanāti 『『ito so bhikkhave』』tiādinā (dī. ni. 2.4) vitthārato pavattitadesanamāha. Nidānakaṇḍetiādito desitaṃ uddesadesanamāha. Sā hi imissā desanāya nidānaṭṭhāniyattā tathā vuttā.

Bodhisattadhammatāvaṇṇanā

我來將這段巴利文直譯為簡體中文： 13. "這個行程"即這種進行、進行的方式，意思是其他人憶念前世住處時是以這種方式憶念，因為從死亡開始直到結生為止的憶念是上升，在稱為過去、更過去、最過去等生的前世住處中，智慧是面向前進的。因此說"派遣向後的智慧"，是因為從結生開始直到死亡為止的憶念是下降，智慧是面向後退的。"應該到達死亡"意思是應該以智慧的行程到達死亡處，他們理解那個行程。"困難"即沉重難行。因此說"如同顯示虛空中的足跡"。"另一個原因"即憶念已斷輪迴是派遣向後的智慧的另一個稀有奇特的原因。"yatrā"是在主格意義上，"nāma"是在稀有義上的不變詞，"hi"是無義的。因此說"即如來"。這樣做時，以不變詞的方式單獨取"yatra"這個詞就合理了。"戲論"即使眾生相續在輪迴中展開，稱為業輪。因為以"戲論"包含煩惱輪，以"苦"包含異熟輪。"輪迴已盡"即完全滅盡輪迴。說了"以道戒和果戒"之後，這個道果戒是以世間戒為先，而諸佛的世間戒也像出世間戒一樣是不共他人的，爲了顯示這點而說"以世間出世間戒"。在定慧中也是這個道理。"定分"即定和定分叫做定分，應當理解為取部分的同形省略。因此說"以道定"等，和"住處被執取"。定分即是精進、念等。 "自己"即自身。"以諸蓋等"即以諸蓋和與之同類的惡法，以及尋伺等。通過"因為解脫而被稱為解脫"這句話說明"解脫"一詞是表示作用，因為它涉及八定等。"因為解脫"應當與"因為以鎮伏方式解脫"等組合。"那個那個"即無常隨觀等。"以對治分"即以所應斷的對治分。"因為在息滅時生起"意思是煩惱的息滅叫做息滅，那個就是終點因為是結束，因為在應當成就那個時生起，因為以息滅各個道所斷的煩惱的方式進行。涅槃的遠離煩惱和離開只是因為與它們分離，所以說"因為處於遠處"。 16"法界"即諸法的自性，實際上是四聖諦。"善通達"即很好地通達，因為斷除一切帶隨眠的煩惱。因為這樣世尊證得一切智性、十力智等一切佛陀功德。有些人說法界是阿羅漢果。其他人說是一切智智。"以兩句"即以兩個語句。"相連"即相關聯，因為上面的開示是以它為根本。"天遊行的騷動"的組合是：（他）將在經末(《長部》註釋2.91)展示、實際上闡明在自己遊行天界時凈居天神們的興奮發生。"這個開示"說的是以"諸比丘，從這裡"等(《長部》2.4)詳細進行的開示。"在因緣品"說的是最初說的綱要開示。因為那是這個開示的因緣處所，所以這樣說。 菩薩法性釋義

1. 『『Vipassīti tassa nāma』』nti vatvā tassa anvatthataṃ dassetuṃ 『『tañca kho』』tiādi vuttaṃ. Vividhe attheti tirohitavidūradesagatādike nīlādivasena nānāvidhe, tadaññe ca indriyagocarabhūte te ca yathūpagate, vohāravinicchaye cāti nānāvidhe atthe. Passanakusalatāyāti dassane nipuṇabhāvena. Yāthāvato ñeyyaṃ bujjhatīti bodhi, so eva sattayogato bodhisattoti āha 『『paṇḍitasatto bujjhanakasatto』』ti. Sucintitacintitādinā pana paṇḍitabhāve vattabbameva natthi. Yadā ca panānena mahābhinīhāro kato, tato paṭṭhāya mahābodhiyaṃ ekantaninnattā bodhimhi satto bodhisattoti āha 『『bodhisaṅkhātesū』』tiādi. Maggañāṇapadaṭṭhānañhi sabbaññutañāṇaṃ, sabbaññutañāṇapadaṭṭhānañca maggañāṇaṃ 『『bodhī』』ti vuccati. 『『Sato sampajāno』』ti iminā catutthāya gabbhāvakkantiyā okkamīti dasseti. Catasso hi gabbhāvakkantiyo idhekacco gabbho mātukucchiyaṃ okkamane, ṭhāne, nikkhamaneti tīsu ṭhānesu asampajāno hoti, ekacco paṭhame ṭhāne sampajāno, na itaresu, ekacco paṭhame, dutiye ca ṭhāne sampajāno, na tatiye, ekacco tīsupi ṭhānesu sampajāno hoti. Tattha paṭhamā gabbhāvakkanti lokiyamahājanassa vasena vuttā, dutiyā asītimahāsāvakānaṃ (theragā. aṭṭha.

我來將這段巴利文直譯為簡體中文： 17" '毗婆尸'是他的名字"之後，爲了顯示這個名字的意義，所以說了"而且那個"等等。"各種義"即隱藏的、遠處的等以藍等顏色的各種不同，以及其他作為感官對象的和如實生起的，還有言說判斷等各種不同的義。"以善於觀察"即以觀看的精巧性。能如實覺悟所知即為菩提，正是由於與眾生相應而成為菩薩，所以說"智慧有情、覺悟有情"。而對於以善思所思等而有的智慧性，根本不需要再說。當他作了大發愿之後，從那時起因為完全傾向於大菩提，執著于菩提而成為菩薩，所以說"在稱為菩提的"等等。因為一切智智是以道智為近因，道智是以一切智智為近因，稱為"菩提"。通過"具念正知"這句話顯示以第四種方式入胎。因為有四種入胎方式：這裡有些人在入胎、住胎、出胎這三個階段都不具正知，有些人在第一階段具有正知但其他階段不具有，有些人在第一和第二階段具有正知但第三階段不具有，有些人在三個階段都具有正知。其中第一種入胎方式是就世間普通人而說的，第二種是就八十大聲聞（長老偈註釋 - [註：句子未完整，似乎被截斷了]

2.21 vaṅgīsattheragāthāvaṇṇanāya vitthāro) vasena, tatiyā dvinnaṃ aggasāvakānaṃ, paccekabuddhānañca vasena. Te kira kammajavātehi uddhaṃpādā adhosirā anekasataporise papāte viya yonimukhe khittā tāḷacchiggaḷena hatthī viya sambādhena yonimukhena nikkhamantā mahantaṃ dukkhaṃ pāpuṇanti, tena nesaṃ 『『mayaṃ nikkhamāmā』』ti sampajaññaṃ na hoti. Catutthā sabbaññubodhisattānaṃ vasena. Te hi mātukucchimhi paṭisandhiṃ gaṇhantāpi pajānanti, tattha vasantāpi pajānanti, nikkhamanakālepi pajānanti. Na hi te kammajavātā uddhaṃpāde adhosire katvā khipituṃ sakkonti, dve hatthe pasāritvā akkhīni ummīletvā ṭhitakāva nikkhamantīti. Ñāṇena paricchinditvāti pubbabhāge pañcamahāvilokanañāṇehi ceva 『『idāni cavāmī』』ti cutiparicchindanañāṇena ca aparabhāge 『『idha mayā paṭisandhi gahitā』』ti paṭisandhiparicchindanañāṇena ca paricchijja jānitvā.

Pañcannaṃ mahāpariccāgānaṃ, ñātatthacariyādīnañca satipi pāramiyā pariyāpannabhāve sambhāravisesabhāvadassanatthaṃ visuṃ gahaṇaṃ. Tattha aṅgapariccāgo, nayanapariccāgo, attapariccāgo, rajjapariccāgo, puttadārapariccāgoti ime pañca mahāpariccāgā. Tatthāpi kāmaṃ aṅgapariccāgādayopi dānapāramīyeva, tathāpi pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca mahāpariccāgānaṃ visuṃ gahaṇaṃ. Tato eva ca aṅgapariccāgatopi visuṃ nayanapariccāgaggahaṇaṃ, pariccāgabhāvasāmaññepi rajjapariccāgaputtadārapariccāgaggahaṇañca kataṃ. Ñātīnaṃ atthacariyā ñātatthacariyā, sā ca kho karuṇāyanavasena. Tathā sattalokassa diṭṭhadhammikasamparāyikaparamatthānaṃ vasena hitacariyā lokatthacariyā. Kammassakatāñāṇavasena, anavajjakammāyatanasippāyatanavijjāṭhānavasena, khandhāyatanādivasena, lakkhaṇattayāditīraṇavasena ca attano, paresañca tattha satipaṭṭhānena ñāṇacāro buddhacariyā, sā panatthato paññāpāramīyeva, ñāṇasambhāravisesatādassanatthaṃ pana visuṃ gahaṇaṃ. Buddhacariyānanti bahuvacananiddesena pubbayogapubbacariyādhammakkhānādīnaṃ saṅgaho daṭṭhabbo. Tattha gatapaccāgatavattasaṅkhātāya pubbabhāgapaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayapaṭipatti pubbacariyā. 『『Yāva cariyāpiṭake saṅgahitā abhinīhāro pubbayogo, kāyādivivekavasena ekacariyā pubbacariyā』』ti keci. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsānañca vibhāvanavasena, sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena ca pavattakathā dhammakkhānaṃ. Koṭiṃ patvāti paraṃ pariyantaṃ paramukkaṃsaṃ pāpuṇitvā. Sattamahādānānīti aṭṭhavassikakāle 『『hadayamaṃsādīnipi yācakānaṃ dadeyya』』nti ajjhāsayaṃ uppādetvā dinnadānaṃ, maṅgalahatthidānaṃ, gamanakāle dinnaṃ sattasattakamahādānaṃ, maggaṃ gacchantena dinnaṃ assadānaṃ, rathadānaṃ, puttadānaṃ, bhariyādānanti imāni satta mahādānāni (cariyā. 79) datvā.

我來將這段巴利文直譯為簡體中文： 2.21 婆耆沙長老偈頌註釋的詳說）而述，第三種是就兩大上首弟子和辟支佛而述。據說他們被業風以頭下腳上的方式投入生門，就像投入數百人深的深淵一樣，從狹窄的生門出來，就像象從鑰孔出來一樣，遭受巨大的苦痛，因此他們沒有"我們正在出來"的正知。第四種是就一切知菩薩而述。因為他們在母胎中結生時也了知，在那裡住時也了知，在出來時也了知。因為業風不能把他們頭下腳上地拋投，他們伸展雙手，張開眼睛，以站立姿勢出來。"以智慧決定"即在前際以五大觀察智和"我現在將死"的決定死亡智，在後際以"我在這裡結生"的決定結生智來決定了知。 雖然五大舍離、利益親屬等的行為都包含在波羅蜜中，但爲了顯示它們是特殊資糧而單獨提出。其中，舍離肢體、舍離眼睛、舍離生命、舍離王位、舍離子女妻子，這些是五大舍離。雖然其中舍離肢體等也都只是佈施波羅蜜，但爲了顯示它們是特殊的舍離和極難行，所以單獨提出大舍離。正因如此，從舍離肢體中又單獨提出舍離眼睛，雖然同樣是舍離性質，也單獨提出舍離王位和舍離子女妻子。利益親屬的行為是利益親屬行，那是以悲愍的方式。同樣地，依據眾生世間的現世、來世、最上義而行利益是利益世間行。依據業自性智、無過失的業處技藝處明處、蘊處等、三相等的判斷，以及自己和他人在那裡的念住的智行是佛陀行，但實際上那就是智慧波羅蜜，爲了顯示是特殊的智慧資糧而單獨提出。以複數表述"諸佛陀行"，應當理解為包括前行、前修行、說法等。其中，完成與稱為往返行的前分行道相應的神通三昧是前行。在佈施等中特別殊勝的修行是前修行。有些人說："直到《行藏》中所攝的發願是前行，依身等遠離而獨自修行是前修行。"依據闡明佈施等和少欲等以及在輪迴涅槃中的過患功德的方式，以及依據讓眾生安立、成熟於三菩提的方式而進行的說法是說法。"達到頂點"即到達最後邊際、最上極點。"七大施捨"即在八歲時生起"即使心臟肉等也應施予乞者"的意樂而作的佈施、吉祥象佈施、臨行時作的七七大布施、在路上行時作的馬布施、車佈施、子佈施、妻子佈施，這七種大布施（《行藏》79）。

『『Idāneva me maraṇaṃ hotū』』ti adhimuccitvā kālakaraṇaṃ adhimuttikālakiriyā, taṃ bodhisattānaṃyeva, na aññesaṃ. Bodhisattā kira dīghāyukadevaloke ṭhitā 『『idha ṭhitassa me bodhisambhārasambharaṇaṃ na sambhavatī』』ti katvā tattha vāsato nibbindamānasā honti, tadā vimānaṃ pavisitvā akkhīni nimīletvā 『『ito uddhaṃ me jīvitaṃ nappavattatū』』ti cittaṃ adhiṭṭhāya nisīdanti, cittādhiṭṭhānasamanantarameva maraṇaṃ hoti. Pāramīdhammānañhi ukkaṃsappavattiyā tasmiṃ tasmiṃ attabhāve abhiññāsamāpattīhi santānassa visesitattā attasinehassa tanubhāvena, sattesu ca mahākaruṇāya uḷārabhāvena adhiṭṭhānassa tikkhavisadabhāvāpattiyā bodhisattānaṃ adhippāyā samijjhanti. Citte, viya kammesu ca nesaṃ vasībhāvo, tasmā yattha upapannānaṃ pāramiyo sammadeva paribrūhanti. Vuttanayena kālaṃ katvā tattha upapajjanti. Tathā hi amhākaṃ mahāsatto imasmiṃyeva kappe nānājātīsu aparihīnajjhāno kālaṃ katvā brahmaloke nibbatto, appakameva kālaṃ tattha ṭhatvā tato cavitvā manussaloke nibbatto, pāramīsambharaṇapasuto ahosi. Tena vuttaṃ 『『bodhisattānaṃyeva, na aññesa』』nti. 『『Ekenaattabhāvena antarena pāramīnaṃ sabbaso pūritattā』』ti iminā payojanābhāvato tattha ṭhatvā adhimuttikālakiriyā nāma nāhosīti dasseti. Api ca tattha yāvatāyukaṭṭhānaṃ carimabhave anekamahānidhisamuṭṭhānapubbikāya dibbasampattisadisāya mahāsampattiyā nibbatti viya, buddhabhūtassa asadisadānādivasena anaññasādhāraṇalābhuppatti viya ca 『『ito paraṃ mahāpurisassa dibbasampattianubhavanaṃ nāma natthī』』ti ussāhajātassa puññasambhārassa vasenāti daṭṭhabbaṃ. Ayañhettha dhammatā.

Manussagaṇanāvasena, na devagaṇanāvasena. Pubbanimittānīti cutiyā pubbanimittāni. Amilāyitvāti ettha amilātaggahaṇeneva tāsaṃ mālānaṃ vaṇṇasampadāyapi gandhasampadāyapi sobhāsampadāyapi avināso dassitoti daṭṭhabbaṃ. Bāhirabbhantarānaṃ rajojallānaṃ lepassapi abhāvato devānaṃ sarīragatāni vatthāni sabbakālaṃ parisuddhappabhassarāneva hutvā tiṭṭhantīti āha 『『vatthesupi eseva nayo』』ti. Neva sītaṃ na uṇhanti yassa sītassa paṭikāravasena adhikaṃ seviyamānaṃ uṇhaṃ, sayameva vā kharataraṃ hutvā abhibhavantaṃ sarīre sedaṃ uppādeyya, tādisaṃ neva sītaṃ, na uṇhaṃ hoti. Tasmiṃ kāleti yathāvuttamaraṇāsannakāle. Bindubinduvasenāti chinnasuttāya āmuttamuttāvaliyā nipatantā muttaguḷikā viya bindu bindu hutvā. Sedāti sedadhārā muccanti. Dantānaṃ khaṇḍitabhāvo khaṇḍiccaṃ. Kesānaṃ palitabhāvo pāliccaṃ.Ādi-saddena valittacataṃ saṅgaṇhāti. Kilantarūpo attabhāvo hoti, na pana khaṇḍiccapāliccādīti adhippāyo. Ukkaṇṭhitāti anabhirati. Sā natthi uparūpari uḷārauḷārānameva bhogānaṃ visesato duvijānanānaṃ upatiṭṭhahanato. Nissasantīti uṇhaṃ nissasanti. Vijambhantīti anabhirativasena vijambhanaṃ karonti.

Paṇḍitā evāti buddhisampannā eva devatā. Yathā devatā sampatijātā 『『kīdisena puññakammena idha nibbattā』』ti cintetvā 『『iminā nāma puññakammena idha nibbattā』』ti jānanti, evaṃ atītabhave attanā kataṃ, aññadāpi vā ekaccaṃ puññakammaṃ jānantiyeva mahāpuññāti āha 『『ye mahāpuññā』』tiādi.

我來將這段巴利文直譯為簡體中文： "決意死亡"即決意"就讓我現在死亡"而作死，這只是菩薩們的(特性)，不是其他人的。據說菩薩們住在長壽天界時，想到"住在這裡不可能積集菩提資糧"而對在那裡居住生起厭離心，那時進入天宮，閉上眼睛，決意"愿我的生命從此不再繼續"而坐著，在心的決意的同時就死亡。因為由於波羅蜜法的最上運作，在那個那個生身中因神通等定而使相續特殊，因為對自我的愛執變薄，以及對眾生的大悲心殊勝，決意達到銳利清凈性，所以菩薩們的意願得以成就。他們對心和業都有自在，因此他們轉生到能很好地增長波羅蜜的地方。如前所說死後轉生到那裡。比如我們的大士在這個劫中各種生處都不失禪那而死後生在梵天界，在那裡住了很短的時間后死去，轉生到人間，專注于積集波羅蜜。因此說"只是菩薩們的，不是其他人的"。通過"因為以一生之間完全圓滿波羅蜜"這句顯示因為沒有目的所以住在那裡不會有決意死亡。而且，應當理解那裡就像最後生中以出現許多大寶藏為先導而獲得類似天界享受的大享受一樣，就像成佛后依無比佈施等而獲得不共他人的利得一樣，是依生起"大士從此再沒有享受天界享受"的精進的福德資糧。這就是這裡的法性。 依人的計算，不是依天的計算。"前兆"即死亡的前兆。"未凋謝"在這裡應當理解以"未凋謝"一詞就顯示那些花環的色相圓滿、香氣圓滿、莊嚴圓滿都不消失。因為沒有內外的塵垢污染，天人身上的衣服一直保持清凈明亮，所以說"對衣服也是這個道理"。"既不冷也不熱"即爲了對治會產生過分服用的寒冷，或者自己變得粗糙而制服身體產生汗水的熱，既沒有這樣的冷，也沒有熱。"在那個時候"即在前述臨近死亡的時候。"一滴一滴地"即像斷了線的珠鏈上掉落的珍珠一樣一滴一滴地。"汗"即汗水流出。"齒損"即牙齒破損的狀態。"發白"即頭髮變白的狀態。"等"字包括面板起皺。意思是身體顯得疲憊，但沒有齒損發白等。"厭倦"即不喜樂。那個不存在，因為一個比一個殊勝的、特別難以了知的享受不斷出現。"嘆息"即發出熱氣。"打呵欠"即因不喜樂而作呵欠。 "智者"即具足智慧的天人。正如天人一出生就思考"以什麼樣的福業投生到這裡"而知道"以這樣的福業投生到這裡"，同樣地，大福德(天人)知道自己過去生所作，或者在其他時候所作的某些福業，所以說"那些大福德者"等。

Na paññāyanti ciratarakālattā paramāyuno. Aniyyānikanti na niyyānāvahaṃ sattānaṃ abhājanabhāvato. Sattā na paramāyuno honti nāma pāpussannatāyāti āha 『『tadā hi sattā ussannakilesā hontī』』ti. Etthāha – kasmā sammāsambuddhā manussaloke eva uppajjanti, na devabrahmalokesūti? Devaloke tāva nuppajjanti brahmacariyavāsassa anokāsabhāvato, tathā anacchariyabhāvato . Acchariyadhammā hi buddhā bhagavanto, tesaṃ sā acchariyadhammatā devattabhāve ṭhitānaṃ na pākaṭā hoti yathā manussabhūtānaṃ, devabhūte hi sammāsambuddhe dissamānaṃ buddhānubhāvaṃ devānubhāvato loko dahati, na buddhānubhāvato, tathā sati 『『sammāsambuddho』』ti nādhimuccati na sampasīdati, issaraguttaggāhaṃ na vissajjeti, devattabhāvassa ca cirakālādhiṭṭhānato ekaccasassatavādato na parimuccati. Brahmaloke nuppajjantīti etthāpi eseva nayo. Sattānaṃ tādisaggāhavinimocanatthañhi buddhā bhagavanto manussasugatiyaṃyeva uppajjanti, na devasugatiyaṃ. Manussasugatiyaṃ uppajjantāpi opapātikā na honti, sati ca opapātikūpapattiyaṃ vuttadosānativattanato, dhammaveneyyānaṃ dhammatantiyā ṭhapanassa viya dhātuveneyyānaṃ dhātūnaṃ ṭhapanassa icchitabbattā ca. Na hi opapātikānaṃ parinibbānato uddhaṃ sarīradhātuyo tiṭṭhanti. Manussaloke uppajjantāpi mahābodhisattā carimabhave manussabhāvassa pākaṭabhāvakaraṇāya pana dārapariggahampi karontā yāva puttamukhadassanā agāramajjhe tiṭṭhanti, paripākagatasīlanekkhammapaññādipāramikāpi na abhinikkhamantīti. Kiṃ vā etāya kāraṇacintāya 『『sabbabuddhehi āciṇṇasamāciṇṇā, yadidaṃ manussabhūtānaṃyeva abhisambujjhanā, na devabhūtāna』』nti. Ayamettha dhammatā. Tathā hi tadattho mahābhinīhāropi manussabhūtānaṃyeva ijjhati, na devabhūtānaṃ.

Kasmā pana sammāsambuddhā jambudīpe eva uppajjanti, na sesadīpesu? Keci tāva āhu 『『yasmā pathaviyā nābhibhūtā, buddhānubhāvasahitā acalaṭṭhānabhūtā bodhimaṇḍabhūmi jambudīpe eva, tasmā jambudīpe eva uppajjantī』』ti, tathā 『『itaresampi avijahitaṭṭhānānaṃ tattheva labbhanato』』ti. Ayaṃ panettha amhākaṃ khanti – yasmā purimabuddhānaṃ, mahābodhisattānaṃ, paccekabuddhānañca nibbattiyā sāvakabodhisattānaṃ sāvakabodhiyā abhinīhāro, sāvakapāramiyā sambharaṇaṃ, paripācanañca buddhakhettabhūte imasmiṃ cakkavāḷe jambudīpe eva ijjhati, na aññattha. Veneyyānaṃ vinayanattho ca buddhuppādoti aggasāvakamahāsāvakādi veneyyavisesāpekkhāya etasmiṃ jambudīpe eva buddhā nibbattanti, na sesadīpesu. Ayañca nayo sabbabuddhānaṃ āciṇṇasamāciṇṇoti. Tesaṃ uttamapurisānaṃ tattheva uppatti sampatticakkānaṃ viya aññamaññūpanissayato aparāparaṃ vattatīti daṭṭhabbaṃ, eteneva imaṃ cakkavāḷaṃ majjhe katvā iminā saddhiṃ cakkavāḷānaṃ dasasahassasseva khettabhāvo dīpito ito aññassa buddhānaṃ uppattiṭṭhānassa tepiṭake buddhavacane anupalabbhanato. Tenāha 『『tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantīti dīpaṃ passī』』ti. Iminā nayena desaniyāmepi kāraṇaṃ nīharitvā vattabbaṃ.

Idānica khattiyakulaṃ lokasammataṃ brāhmaṇānampi pūjanīyabhāvato. 『『Rājā pitā bhavissatī』』ti kulaṃ passi pituvasena kulassa niddisitabbato.

我來將這段巴利文直譯為簡體中文： 因為最長壽命時間太久遠而不顯現。"不出離"即不能導致出離，因為眾生不是（教法的）容器。眾生不成為最長壽命是因為惡的增盛，所以說"那時眾生煩惱增盛"。這裡有人問："為什麼正等正覺者只在人世間出現，而不在天界、梵界出現？"首先不在天界出現是因為沒有修習梵行的機會，同樣也因為不稀有。因為諸佛世尊是稀有法的擁有者，他們的稀有法性在處於天身時不如在人身時那樣明顯，因為對於天身的正等正覺者所顯現的佛陀威力，世人認為是天的威力，不是佛陀的威力，這樣的話就不會確信和信服"這是正等正覺者"，不會捨棄（他是）自在天、護天的執著，而且因為長期安住天身而不能解脫某種常見。關於"不在梵界出現"這一點也是同樣的道理。因為諸佛世尊爲了解脫眾生這樣的執著而只在人善趣中出現，不在天善趣中。即使在人善趣中出現也不是化生的，因為如果是化生就不能超越前述的過失，而且應當希求像為法所化者確立法的傳統一樣為界所化者確立舍利。因為化生者般涅槃後身體舍利是不會留存的。雖然在人世間出現，但大菩薩們爲了使最後一生的人身明顯，也娶妻直到見到兒子的面容而住在家中，即使波羅蜜中的戒、出離、智慧等已經成熟也不出家。或者何必思考這個原因？"一切佛陀所行持的就是作為人而不是作為天人證悟。"這就是這裡的法性。因此為此目的的大發愿也只對人身有效，不對天身有效。 為什麼正等正覺者只在閻浮提（今印度）出現，而不在其他洲？有些人說："因為作為大地的中心、具有佛陀威力、作為不動之處的菩提場地只在閻浮提，所以只在閻浮提出現"，同樣"因為其他不離開的處所也只在那裡獲得"。這裡是我們的見解：因為前佛、大菩薩、辟支佛的出生，聲聞菩薩的聲聞菩提發願，聲聞波羅蜜的積集和成熟只在這個作為佛土的輪圍界的閻浮提中有效，不在其他處。而且佛陀出現是爲了調伏所化眾生，所以考慮上首弟子、大弟子等特殊的所化者而只在這個閻浮提出現，不在其他洲。這個方法是一切佛陀所行持的。應當理解那些最上人只在那裡出現，像吉祥輪一樣由於相互依靠而一個接一個地運轉，正是由此顯示以這個輪圍界為中心的一萬個與此相似的輪圍界是（佛陀的）領域，因為在三藏佛語中找不到這以外其他的佛陀出現處。因此說："他看到諸佛不出生在三洲，只出生在閻浮提之洲。"依此方法也應當引出說明地點限定的原因。 現在關於剎帝利種姓，因為是世間公認的，即使對婆羅門來說也是應該尊敬的。"看到父親將成為國王"的種姓，是因為應當依父親來指示種姓。

『『Dasannaṃ māsānaṃ upari satta divasānī』』ti passi, tena attano antarāyābhāvaṃ aññāsi, tassā ca tusitabhave dibbasampattipaccanubhavanaṃ.

Tā devatāti dasasahassicakkavāḷadevatā. Kathaṃ pana tā devatā tadā bodhisattassa pūritapāramibhāvaṃ, kathaṃ cassa buddhabhāvaṃ jānantīti? Mahesakkhānaṃ devatānaṃ vasena, yebhuyyena ca tā devatā abhisamayabhāgino. Tathā hi bhagavato dhammadānasaṃvibhāge anekavāraṃ dasasahassacakkavāḷadevatāsannipāto ahosi.

『『Cavāmī』』ti jānāti cutiāsannajavanehi ñāṇasahitehi cutiyā upaṭṭhitabhāvassa paṭisaṃviditattā. Cuticittaṃ na jānāti cuticittakkhaṇassa ittarabhāvato. Tathā hi taṃ cutūpapātañāṇassapi avisayova. Paṭisandhicittepi eseva nayo. Āvajjanapariyāyoti āvajjanakkamo. Yasmā ekavāraṃ āvajjitamattena ārammaṇaṃ nicchinituṃ na sakkā, tasmā taṃ evārammaṇaṃ dutiyaṃ, tatiyañca āvajjitvā nicchayati. Āvajjanasīsena cettha javanavāro gahito. Tenāha 『『dutiyatatiyacittavāre eva jānissatī』』ti. Cutiyā puretaraṃ katipayacittavārato paṭṭhāya 『『maraṇaṃ me āsanna』』nti jānanato 『『cutikkhaṇepi cavāmīti jānātī』』ti vuttaṃ. Paṭisandhiyā pana apubbabhāvato paṭisandhicittaṃ na jānāti. Nikantiyā uppattito parato 『『asukasmiṃ me ṭhāne paṭisandhi gahitā』』ti jānāti. Tasmiṃ kāleti paṭisandhiggahaṇakāle. Dasasahassilokadhātu kampatīti ettha kampanakāraṇaṃ heṭṭhā brahmajālavaṇṇanāyaṃ (dī. ni. ṭī. 1.149) vuttameva. Atthato panettha yaṃ vattabbaṃ, taṃ parato mahāparinibbānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.171) āgamissati. Mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparatāya bahulaṃ somanassikāva hontīti tesaṃ paṭhamamahāvipākacittena paṭisandhiggahaṇaṃ aṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.17; dha. sa. aṭṭha. 498; ma. ni. aṭṭha. 4.200) vuttaṃ. Mahāsivattheropana yadipi mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparāva, vivekajjhāsayā pana visaṅkhāraninnā sabbasaṅkhāresu ajjhupekkhanabahulāti pañcamamahāvipākacittena paṭisandhiggahaṇamāha.

Pure puṇṇamāya sattamadivasato paṭṭhāyāti puṇṇamāya pure sattamadivasato paṭṭhāya, sukkapakkhe navamito paṭṭhāyāti attho. Sattame divaseti navamito sattame divase āsaḷhipuṇṇamāyaṃ. Idaṃ supinanti idāni vuccamānākāraṃ. Majjhimaṭṭhakathāyaṃ pana 『『anotattadahaṃ netvā ekamantaṃ aṭṭhaṃsu. Atha nesaṃ deviyo āgantvā manussamalaharaṇatthaṃ nhāpetvā』』ti (ma. ni. aṭṭha. 4.200) vuttaṃ. Tattha nesaṃ deviyoti mahārājūnaṃ deviyo. Caritvāti gocaraṃ caritvā.

Haritūpalittāyāti haritena gomayena kataparibhaṇḍāya. 『『So ca kho purisagabbho, na itthigabbho, putto te bhavissatī』』ti ettakameva te brāhmaṇā attano supinasatthanayena kathesuṃ. 『『Sace agāraṃ ajjhāvasissatī』』tiādi pana devatāviggahena tamatthaṃ yāthāvato pavedesuṃ.

Dhammatāti ettha dhamma-saddo 『『jātidhammānaṃ bhikkhave sattāna』』ntiādīsu (ma. ni. 1.131; 3.373; paṭi. ma.

我來將這段巴利文直譯為簡體中文： "看到十個月零七天"，由此他知道自己沒有障礙，以及她在兜率天享受天界福樂。 "那些天神"即一萬輪圍界的天神。那些天神當時如何知道菩薩已圓滿波羅蜜，又如何知道他將成佛？是依大威力天神的力量，而且那些天神大多數都是證悟的參與者。因此在世尊佈施法時，一萬輪圍界的天神多次集會。 "我將死去"他知道，因為通過與臨死速行相應的智而覺知死亡已臨近。不知道死心，因為死心剎那極其短暫。因此那甚至不是死生智的境界。對於結生心也是同樣的道理。"轉向的次序"即轉向的順序。因為僅僅一次轉向不能決定所緣，所以對同一所緣第二次、第三次轉向后才能決定。這裡以轉向為首攝取速行。因此說"在第二、第三心路過程才會知道"。因為從死亡之前的幾個心路過程開始就知道"我的死亡已臨近"，所以說"在死亡剎那也知道'我將死去'"。但是因為結生是新的，所以不知道結生心。在愛慾生起之後才知道"我的結生被取在某處"。"在那個時候"即在取結生的時候。"一萬世界震動"，關於這裡震動的原因在下面《梵網經注》(《長部疏》1.149)中已經說過。但這裡從意義上應該說的，將在後面《大般涅槃經注》(《長部注》2.171)中出現。大悲的諸佛世尊因為專注于實現眾生的利益安樂而多具有喜心，所以在註釋書(《長部注》2.17；《法聚論注》498；《中部注》4.200)中說他們以第一大異熟心結生。但是大私婆長老說，雖然大悲的諸佛世尊專注于實現眾生的利益安樂，但因為傾向獨處和傾向無為，多對一切行保持舍心，所以以第五大異熟心結生。 "從滿月前第七天開始"即從滿月之前第七天開始，意思是從白半月的第九天開始。"在第七天"即從第九天起的第七天，在阿沙荼月滿月日。"這個夢"即現在將要說的形式。但在《中部注》中說："帶到阿耨達池（今新疆若羌縣）的一處，然後他們的天女們來爲了去除人的污垢而為他們沐浴。"那裡"他們的天女們"即大王們的天女們。"遊行"即食物遊行。 "塗抹青草"即以青草的牛糞作邊界。"那是男胎，不是女胎，將成為你的兒子"，婆羅門們依他們的占夢方法只說了這麼多。但"如果住在家中"等則是以天神的形象如實宣告那個意思。 "法性"在這裡的"法"字，如"諸比丘，有生法的眾生"等(《中部》1.131；3.373；《無礙解道》- [註：句子似乎未完，被截斷了]

1.33) viya pakatipariyāyo, dhammo eva dhammatā yathā devo eva devatāti āha 『『ayaṃ sabhāvo』』ti, ayaṃ pakatīti attho. Svāyaṃ sabhāvo atthato tathā niyatabhāvoti āha 『『ayaṃ niyāmoti vuttaṃ hotī』』ti. Niyāmo pana bahuvidhoti te sabbe atthuddhāranayena uddharitvā idhādhippetaniyāmameva dassetuṃ 『『niyāmo ca nāmā』』tiādi vuttaṃ. Tattha kammānaṃ niyāmo kammaniyāmo. Esa nayo utuniyāmādīsu tīsu. Itaro pana dhammo eva niyāmo dhammaniyāmo, dhammatā.

Kusalassa kammassa. Nisento tikhiṇaṃ karonto.

Arūpādibhūmibhāgavisesavasena utuvisesadassanato utuvisesena sijjhamānānaṃ rukkhādīnaṃ pupphaphalādiggahaṇaṃ 『『tesu tesu janapadesū』』ti visesetvā vuttaṃ. Tasmiṃ tasmiṃ kāleti tasmiṃ tasmiṃ vasantādikāle.

Madhurato bījato tittato bījatoti yojanā.

我來將這段巴利文直譯為簡體中文： 1.33. 如"諸比丘，有生法的眾生"等中的"法"字是本性的意思，法性就是法，就像天神就是天一樣，所以說"這是自性"，意思是這是本性。這個自性實際上是如此決定的狀態，所以說"這就是說'這是規律'"。規律有多種，爲了通過意義歸納的方法把它們全部歸納出來，並顯示這裡所要表達的規律，所以說"所謂規律"等。其中業的規律叫做業規律。在時節規律等三種中也是這個道理。另一個則是法的規律叫做法規律，即法性。 善業的。"磨"即使鋒利。 通過無色等地界的特殊而顯示特殊的時節，所以依特殊時節而成就的樹等的花果等的獲得，特別說為"在那些那些地方"。"在那個那個時候"即在那個那個春等季節。 從甜的種子到苦的種子，這是組合。

1. Vattamānasamīpe vattamāne viya voharitabbanti 『『okkamatī』』ti vuttanti āha 『『okkanto hotīti ayamevattho』』ti. Evaṃ hotīti evaṃ vuttappakārenassa sampajānanā hoti. Na okkamamāne paṭisandhikkhaṇassa duviññeyyatāya. Yathā ca vuttaṃ 『『paṭisandhicittaṃ na jānātī』』ti. Dasasahassacakkavāḷapattharaṇena vā appamāṇo. Ativiya samujjalanabhāvena uḷāro. Devānubhāvanti devānaṃ pabhānubhāvaṃ. Devānañhi pabhaṃ so obhāso abhibhavati, na tesaṃ ādhipaccaṃ. Tenāha 『『nivatthavatthassā』』tiādi.

Lokānaṃ lokadhātūnaṃ antaro vivaro lokantaro, so eva itthiliṅgavasena 『『lokantarikā』』ti vutto. Rukkhagacchādinā kenaci na haññantīti aghā, asambādhā. Tenāha 『『niccavivaṭā』』ti. Asaṃvutāti heṭṭhā, upari ca kenaci na pihitā. Tena vuttaṃ 『『heṭṭhāpi appatiṭṭhā』』ti. Tattha pi-saddena yathā heṭṭhā udakassa pidhāyikā pathavī natthīti asaṃvutā lokantarikā, evaṃ uparipi cakkavāḷesu viya devavimānānaṃ abhāvato asaṃvutā appatiṭṭhāti dasseti. Andhakāro ettha atthīti andhakārā. Cakkhuviññāṇaṃ na jāyati ālokassa abhāvato, na cakkhuno. Tathā hi 『『tena obhāsena aññamaññaṃ sañjānantī』』ti vuttaṃ. Jambudīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena, evaṃ sesadīpesu pīti āha 『『ekappahāreneva tīsu dīpesu paññāyantī』』ti. Ito aññathā pana dvīsu eva dīpesu ekappahārena paññāyantīti. Ekekāya disāya nava nava yojanasatasahassāni andhakāravidhamanampi imināva nayena daṭṭhabbaṃ. Pabhāya nappahontīti attano pabhāya obhāsituṃ anabhisambhunanti. Yugandharapabbatappamāṇe ākāse vicaraṇato 『『cakkavāḷapabbatassa vemajjhena vicarantī』』ti vuttaṃ.

Vāvaṭāti khādanatthaṃ gaṇhituṃ upakkamantā. Viparivattitvāti vivattitvā. Chijjitvāti mucchāpattiyā ṭhitaṭṭhānato muccitvā, aṅgapaccaṅgachedanena vā chijjitvā. Accantakhāreti ātapasantāpābhāvena atisītabhāvameva sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhahanaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavisandhārakaṃ kappavināsakaṃ udakaṃ viya khāraṃ bhavituṃ arahati. Tathā hi sati pathavīpi vilīyeyya, tesaṃ vā pāpakammabalena petānaṃ udakassa pubbakheḷabhāvāpatti viya tassa udakassa tadā khārabhāvāpatti hotīti vuttaṃ 『『accantakhāre udake』』ti.

Ekayāgupānamattampīti pattādibhājanagataṃ yāguṃ gaḷociādiuddharaṇiyā gahetvā pivanamattampi kālaṃ. Samantatoti sabbabhāgato chappakārampi.

19.Catunnaṃmahārājānaṃ vasenāti vessavaṇādicatumahārājabhāvasāmaññena.

Yathāvihāranti yathāsakaṃ vihāraṃ.

20.Pakatiyāti attano pakatiyā eva. Tenāha 『『sabhāvenevā』』ti. Parassa santike gahaṇena vinā attano sabhāveneva sayameva adhiṭṭhahitvā sīlasampannā. Bodhisattamātāpīti amhākaṃ bodhisattamātāpi. Kāladevilassāti yathā kāladevilassa santike aññadā gaṇhāti, bodhisatte pana…pe… sayameva sīlaṃ aggahesi, tathā vipassībodhisattamātāpīti adhippāyo.

我來將這段巴利文直譯為簡體中文： 18. 在現在時附近應該像現在時那樣表達，所以說"進入"，因此說"這就是'已進入'的意思"。"如是有"即如是有如所說方式的正知。不是在進入時，因為結生剎那難以了知。如前所說"不知道結生心"。或者以遍滿一萬輪圍界而無量。以極其明亮的狀態而殊勝。"天威力"即天神的光明威力。因為那光明勝過天神的光明，而不是他們的主權。因此說"所穿衣服"等。 世界、世界界的中間空隙叫做世界中間，它以陰性語尾說為"世界中間"。不被樹叢等任何東西所妨礙，所以叫無礙，無障礙。因此說"常開"。"無覆"即下面和上面都不被任何東西遮蔽。因此說"下面也無所依"。這裡的"也"字表示：就像下面沒有能遮水的大地所以世界中間無覆一樣，上面也因為沒有像輪圍界中那樣的天宮所以無覆無依。有黑暗在其中，所以叫有黑暗。因為沒有光明所以不生眼識，不是因為沒有眼根。因此說"以那光明互相認識"。在閻浮提（今印度）站立的正午時，東毗提訶（今中亞）居民因為日落而見到半個太陽輪，西瞿陀尼（今歐洲）居民因為日出而見到，其他洲也是如此，所以說"同時在三洲顯現"。與此相反的情況則只在兩洲同時顯現。在每一方向去除九十萬由旬的黑暗也應該以這個方法來理解。"光明不及"即不能以自己的光明照耀。因為在等同於持雙山的空中游行，所以說"在輪圍山的中間遊行"。 "忙碌"即爲了吃而嘗試抓取。"翻轉"即轉動。"斷開"即因昏迷而從站立處脫落，或因肢體支節斷裂而斷開。"極其咸"也許是因為沒有熱的逼迫而說極其咸是指極其寒冷。因為那個劫成立時的水不應該像雨雲降下的維持大地的毀劫之水那樣咸。如果是那樣的話，大地也會融化，或者就像惡業力導致餓鬼的水變成膿血一樣，那個水當時變成鹹的，所以說"在極其鹹的水中"。 "一次飲粥的量"即用湯匙等從缽等容器中取出粥來飲用的時間量。"遍滿"即從一切方面六種方式。 19. "依四大王"即以毗沙門等四大天王身份的共同性。 "如住處"即如自己的住處。 20. "本性"即依自己的本性。因此說"依自性"。不用從他人處受持，而是依自己的自性、自己確立而具足戒行。"菩薩之母也"即我們的菩薩之母也。"迦羅提婆的"即如從迦羅提婆處在其他時候受持，但對於菩薩[此處似有省略]自己受持戒律，毗婆尸菩薩之母也是如此的意思。

21.『『Manussesū』』ti idaṃ pakaticārittavasena vuttaṃ, 『『manussitthiyā nāma manussapurisesu purisādhippāyacittaṃ uppajjeyyā』』ti. Bodhisattassa mātuyā pana devesupi tādisaṃ cittaṃ nuppajjateva. Yathā bodhisattassa ānubhāvena bodhisattamātu purisādhippāyacittaṃ nuppajjati, evaṃ tassa ānubhāveneva sā kenaci purisena anabhibhavanīyāti āha 『『pādā na vahanti dibbasaṅkhalikā viya bajjhantī』』ti.

1. Pubbe 『『kāmaguṇūpasaṃhitaṃ cittaṃ nuppajjatī』』ti vuttaṃ, puna 『『pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī』』ti ca vuttaṃ. Kathamidaṃ aññamaññaṃ na virujjhatīti āha 『『pubbe』』tiādi. Vatthupaṭikkhepoti abrahmacariyavatthupaṭisedho. Tenāha 『『purisādhippāyavasenā』』ti. Ārammaṇapaṭilābhoti rūpādipañcakāmaguṇārammaṇasseva paṭilābho.

23.Kilamathoti khedo, kāyassa garubhāvakathinabhāvādayopi tassā tadā na honti eva. 『『Tirokucchigataṃ passatī』』ti vuttaṃ. Kadā paṭṭhāya passatīti āha 『『kalalādikālaṃ atikkamitvā』』tiādi. Dassane payojanaṃ sayameva vadati. Tassa abhāvato kalalādikāle na passati. Puttena daharena mandena uttānaseyyakena saddhiṃ. 『『Yaṃ taṃ mātū』』tiādi pakaticārittavasena vuttaṃ. Cakkavattigabbhatopi hi savisesaṃ bodhisattagabbho parihāraṃ labhati puññasambhārassa sātisayattā, tasmā bodhisattamātā ativiya sappāyāhārācārā ca hutvā sakkaccaṃ pariharati. Sukhavāsatthanti bodhisattassa sukhavāsatthaṃ. Puratthābhimukhoti mātu purimabhāgābhimukho. Idāni tirokucchigatassa dissamānatāya abbhantaraṃ, bāhirañca kāraṇaṃ dassetuṃ 『『pubbe katakamma』』ntiādi vuttaṃ. Assāti deviyā. Vatthunti kucchiṃ. Phalikaabbhapaṭalādino viya bodhisattamātukucchitacassa patanubhāvena ālokassa vibandhābhāvato yathā bodhisattamātā kucchigataṃ bodhisattaṃ passati, kiṃ evaṃ bodhisattopi mātaraṃ, aññañca purato ṭhitaṃ rūpagataṃ passati, noti āha 『『bodhisatto panā』』tiādi. Kasmā pana sati cakkhumhi, āloke ca na passatīti āha 『『na hi antokucchiyaṃ cakkhuviññāṇaṃ uppajjatī』』ti. Assāsapassāsā viya hi tattha cakkhuviññāṇampi na uppajjati tajjassa samannāhārassa abhāvato.

我來將這段巴利文直譯為簡體中文： 21. "在人中"這是依一般習性而說的，即"人女對人男會生起男欲之心"。但是菩薩的母親即使對天人也不會生起這樣的心。正如依菩薩的威力,菩薩之母不生起男欲之心,同樣依他的威力,她不會被任何男人征服,所以說"腳不能動,如被天鎖鏈束縛"。 22. 前面說"不生起與欲樂相應的心",後面又說"以五種欲樂充滿、具足而享受"。這兩者怎麼不相互矛盾呢?所以說"前面"等。"事物的否定"即否定非梵行事。因此說"依男欲"。"所緣的獲得"即只是獲得色等五欲樂所緣。 23. "疲勞"即疲倦,身體的沉重、僵硬等在她那時也都不會有。說"看見胎中的"。從什麼時候開始看見?所以說"超過羯羅羅等時期"等。他自己說看見的目的。因為那個不存在所以在羯羅羅等時期不看見。與年幼、軟弱、仰臥的兒子一起。"如同母親"等是依一般習性而說。因為比轉輪王胎兒更殊勝,菩薩胎得到照顧是因為福德資糧特別殊勝,所以菩薩之母特別注意適宜的飲食行為而恭敬地照顧。"爲了安樂住"即爲了菩薩的安樂住。"面向東方"即面向母親的前方。現在爲了顯示胎中能見到的內外原因,所以說"過去所作業"等。"她的"即天女的。"處所"即胎。如同水晶、雲層等一樣,因為菩薩母胎皮的薄性,光明沒有障礙,所以菩薩之母能看見胎中的菩薩,那麼菩薩也能看見母親和前面的其他色法嗎?不能,所以說"但是菩薩"等。為什麼雖然有眼睛和光明卻不能看見呢?所以說"因為在胎內不生起眼識"。因為像入出息一樣,在那裡因為缺乏相應的作意所以眼識也不生起。

1. Yathā aññā itthiyo vijātappaccayā tādisena rogena abhibhūtāpi hutvā maranti, bodhisattamātu pana bodhisatte kucchigate tassa vijāyananimittaṃ, na koci rogo uppajjati, kevalaṃ āyuparikkhayeneva kālaṃ karoti, svāyamattho heṭṭhā vutto eva. 『『Bodhisattena vasitaṭṭhānañhī』』tiādi tassa kāraṇavacanaṃ. Aññesaṃ aparibhoganti aññehi na paribhuñjitabbaṃ, na paribhogayogyanti attho. Tathā sati bodhisattapitu aññāya aggamahesiyā bhavitabbaṃ, tathāpi bodhisattamātari dharantiyā ayujjamānakanti āha 『『na ca sakkā』』tiādi. Apanetvāti aggamahesiṭhānato nīharitvā. Attani chandarāgavaseneva bahiddhā ārammaṇapariyesanāti visayinisārāgo sattānaṃ visayesu sārāgassa balavakāraṇanti dassento āha 『『sattānaṃ attabhāve chandarāgo balavā hotī』』ti. Anurakkhituṃ na sakkotīti sammā gabbhaparihāraṃ nānuyuñjati. Tena gabbho bahvābādho hoti. Vatthu visadaṃ hotīti gabbhāsayo visuddho hoti. Mātu majjhimavayassa tatiyakoṭṭhāse bodhisattagabbhokkamanampi tassā āyuparimāṇavilokaneneva saṅgahitaṃ vayovasena uppajjanakavikārassa parivajjanato. Itthisabhāvena uppajjanakavikāro pana bodhisattassa ānubhāveneva vūpasamati.

25.Sattamāsajātoti paṭisandhiggahaṇato sattame māse jāto. So sītuṇhakkhamo na hoti ativiya sukhumālatāya. Aṭṭhamāsajāto kāmaṃ sattamāsajātato buddhivayavā, ekacce pana cammapadesā vuddhiṃ pāpuṇantā ghaṭṭanaṃ na sahanti, tena so na jīvati. 『『Sattamāsajātassa pana na tāva te jātā』』ti vadanti.

27.Devāpaṭhamaṃ paṭiggaṇhantīti 『『lokanāthaṃ mahāpurisaṃ sayameva paṭhamaṃ paṭiggaṇhāmā』』ti sañjātagāravabahumānā attano pītiṃ pavedentā khīṇāsavā suddhāvāsabrahmāno ādito paṭiggaṇhanti. Sūtivesanti sūtijagganadhātivesaṃ. Eketi abhayagirivāsino. Macchakkhisadisaṃ chavivasena. Aṭṭhāsi na nisīdi, na nipajji vā. Tena vuttaṃ 『『ṭhitāva bodhisattaṃ bodhisattamātā vijāyatī』』ti. Niddukkhatāya ṭhitā eva hutvā vijāyati. Dukkhassa hi balavabhāvato taṃ dukkhaṃ asahamānā aññā itthiyo nisinnā vā nipannā vā vijāyanti.

28.Ajinappaveṇiyāti ajinacammehi sibbitvā katapaveṇiyā. Mahātejoti mahānubhāvo. Mahāyasoti mahāparivāro, vipulakittighoso ca.

29.Bhaggavibhaggāti sambādhaṭṭhānato nikkhamanena vibhāvitattā bhaggā, vibhaggā viya ca hutvā, tena nesaṃ avisadabhāvameva dasseti. Alaggo hutvāti gabbhāsaye, yonipadese ca katthaci alaggo asatto hutvā, yato 『『dhamakaraṇato udakanikkhamanasadisa』』nti vuttaṃ. Udakenāti gabbhāsayagatena udakena. Amakkhitova nikkhamati sammakkhitassa tādisassa udakasemhādikasseva tattha abhāvato. Bodhisattassa hi puññānubhāvato paṭisandhiggahaṇato paṭṭhāya taṃ ṭhānaṃ pubbepi visuddhaṃ visesato paramasugandhagandhakuṭi viya candanagandhaṃ vāyantaṃ tiṭṭhati.

Udakavaṭṭiyoti udakakkhandhā.

我來將這段巴利文直譯為簡體中文： 24. 正如其他女人因分娩而被這樣的病折磨甚至死亡，但是菩薩之母在菩薩住胎時，因為他的出生，沒有任何病生起，只是因壽命盡而死，這個意思前面已經說過。"因為菩薩居住之處"等是說明那個的原因。"其他人不能享用"即不能被其他人享用，意思是不適合享用。這樣的話菩薩父親就應該有另一個第一王妃，即使這樣，在菩薩之母還在時也是不適當的，所以說"不能"等。"除去"即從第一王妃地位中除去。因為只是依自身的欲貪而尋求外在所緣，顯示眾生對所緣的貪著是強烈因素，所以說"眾生對自身的欲貪強烈"。"不能保護"即不能好好地照顧胎兒。因此胎兒多病。"處所清凈"即胎處清凈。在母親中年的第三分時菩薩入胎也包含在觀察她的壽量中，因為要避免依年齡而生起的變化。但是依女人本性而生起的變化則因菩薩的威力而平息。 25. "七月生"即從結生起第七個月出生。他不能忍受冷熱因為太過柔弱。八月生雖然比七月生有更多的智慧和體力，但是某些面板部位在成長時不能忍受摩擦，因此他不能活。他們說"七月生的那些還沒有生起"。 27. "天人先接受"即清凈天界的無漏梵天們生起恭敬尊重，顯示自己的喜悅而說"讓我們自己先接受世間導師大士"而最初接受。"產婦裝"即照顧產婦的助產士裝扮。"某些"即住無畏山寺的人們。如魚眼睛是指膚色。站立而不坐不臥。因此說"菩薩之母站立而生菩薩"。因為無苦而保持站立而生。因為苦的強烈，其他女人不能忍受那個苦而坐著或躺著生。 28. "羚羊皮墊"即用羚羊皮縫製而成的墊子。"大威力"即大威神力。"大名聲"即大眷屬和廣大名譽。 29. "破碎分散"即因從狹窄處出來而顯現為破碎，像分散一樣，由此顯示它們的不清凈性。"不執著"即在胎處和產道中任何地方都不執著不黏著，因此說"像從風箱中水出來一樣"。"以水"即以胎中的水。"不沾染而出"因為那裡沒有那樣的水、痰等沾染物。因為菩薩的福德威力，從結生開始那個處所以前就清凈，特別像最清凈的香室一樣散發檀香。 "水柱"即水流。

31.Muhuttajātoti muhuttena jāto hutvā muhuttamattova. Anudhāriyamāneti anukūlavasena nīyamāne. Āgatānevāti taṃ ṭhānaṃ upagatāni eva. Anekasākhanti ratanamayānekasatapatiṭṭhānahīrakaṃ. Sahassamaṇḍalanti tesaṃ upariṭṭhitaṃ anekasahassamaṇḍalahīrakaṃ. Marūti devā. Na kho panaevaṃ daṭṭhabbaṃ padavītihārato pageva disāvilokanassa katattā. Tenāha 『『mahāsatto hī』』tiādi. Ekaṅgaṇānīti vivaṭabhāvena vihāraṅgaṇapariveṇaṅgaṇāni viya ekaṅgaṇasadisāni ahesuṃ. Sadisopi natthīti tumhākaṃ idaṃ vilokanaṃ visiṭṭhe passituṃ 『『idha tumhehi sadisopi natthi, kuto uttaritaro』』ti āhaṃsu. Aggoti padhāno, kena panassa padhānatāti āha 『『guṇehī』』ti. Paṭhama-saddo cettha padhānapariyāyo. Bodhisattassa pana padhānatā anaññasādhāraṇāti āha 『『sabbapaṭhamo』』ti, sabbapadhānoti attho. Etassevāti aggasaddasseva. Ettha ca mahesakkhā tāva devā tathā ca vadanti, itare pana kathanti? Mahāsattassa ānubhāvadassanādinā. Mahesakkhānañhi devānaṃ mahāsattassa ānubhāvo viya tena sadisānampi ānubhāvo paccakkho ahosīti, itare pana tesaṃ vacanaṃ sutvā saddahantā anuminantā tathā āhaṃsu. Paripākagatapubbahetusaṃsiddhāya dhammatāya codiyamāno imasmiṃ…pe… byākāsi.

Jātamattasseva bodhisattassa ṭhānādīni yesaṃ visesādhigamānaṃ pubbanimittabhūtānīti te niddhāretvā dassento 『『ettha cā』』tiādimāha. Tattha patiṭṭhānaṃ caturiddhipādapaṭilābhassa pubbanimittaṃ iddhipādavasena lokuttaradhammesu suppatiṭṭhitabhāvasamijjhanato. Uttarābhimukhabhāvo lokassa uttaraṇavasena gamanassa pubbanimittaṃ. Tena hi bhagavā sadevakassa lokassa abhibhūto, kenaci anabhibhūto ahosi. Tenāha 『『mahājanaṃ ajjhottharitvā abhibhavitvā gamanassa pubbanimitta』』nti. Tathā sattapadagamanaṃ sattapadabojjhaṅgasampannaariyamaggagamanassa. Suvisuddhasetacchattadhāraṇaṃ suvisuddhavimuttichattadhāraṇassa. Pañcarājakakudhabhaṇḍasamāyogo pañcavidhavimuttiguṇasamāyogassa. Anāvaṭadisānuvilokanaṃ anāvaṭañāṇatāya. 『『Aggohamasmī』』tiādinā achambhitavācābhāsanaṃ kenaci avibandhanīyatāya appavattiyassa saddhammacakkappavattanassa. 『『Ayamantimā jātī』』ti āyatiṃ jātiyā abhāvakittanā anupādi…pe… pubbanimittanti veditabbaṃ tassa tassa anāgate laddhabbavisesassa taṃ taṃ nimittaṃ abyabhicārīti katvā. Na āgatoti imasmiṃ sutte, aññattha ca vakkhamānāya anupubbiyā na āgato. Āharitvāti tasmiṃ tasmiṃ sutte, aṭṭhakathāsu ca āgatanayena āharitvā dīpetabbo.

我來將這段巴利文直譯為簡體中文： 31. "剛生"即生后片刻而只是片刻。"被引導"即被隨順地引導。"已來"即已到達那個地方。"多枝"即由寶石製成的有數百支撐的傘。"千圓"即在那些上面的有數千圓環的傘。"天神"即諸天。不應這樣看，因為在邁步之前已經觀察諸方。因此說"大士"等。"如同一個院子"即因開放狀態如同精舍院子、圍院院子一樣成為如同一個院子。"沒有相等者"即你們這個觀察見到殊勝者時說"這裡沒有與你們相等者，更何況更勝者"。"最上"即最主要，為什麼是他的主要性呢？所以說"以功德"。這裡"第一"字是主要的同義詞。但是菩薩的主要性是不共於他人的，所以說"一切第一"，意思是一切主要。"只是這個"即只是最上的意思。這裡大威力的天神們這樣說，但其他的如何說呢？通過見到大士的威力等。因為對大威力天神們來說，大士的威力和與他相等者的威力都是現見的，但其他的聽到他們的話而相信、推測而如此說。被已成熟的過去因緣所成就的法性所驅使，在這個[此處似有省略]中預言。 爲了顯示剛生的菩薩的站立等是哪些特殊證得的前兆，所以說"在這裡"等。其中站立是獲得四神足的前兆，因為依神足而在出世間法中成就善安立性。面向北方是超越世間而行的前兆。因為以此世尊征服包括天界的世間，不被任何人征服。因此說"是壓倒、征服大眾而行的前兆"。同樣七步行走是具足七覺支聖道行走的。持純白傘蓋是持清凈解脫傘蓋的。五種王之標幟的具足是五種解脫功德具足的。觀察無障礙的方向是無障礙智性的。以"我是最上"等無畏說話是不被任何人阻止而轉無上法輪的。宣說"這是最後生"是無餘[此處似有省略]的前兆，因為那個那個是將來應得的特殊性的那個那個標誌是不相違的。"未來"即在這部經和其他處將說的次第中未來。"引來"即依那個那個經和註釋中所來的方法引來而應解釋。

『『Dasasahassilokadhātukampī』』ti idaṃ satipi idha pāḷiyaṃ āgatatte vakkhamānānaṃ acchariyānaṃ mūlabhūtaṃ dassetuṃ vuttaṃ, evaṃ aññampi evarūpaṃ daṭṭhabbaṃ. Tantibaddhā vīṇā cammabaddhā bheriyoti pañcaṅgikatūriyassa nidassanamattaṃ, ca-saddena vā itaresampi saṅgaho daṭṭhabbo. 『『Andubandhanādīni taṅkhaṇe eva chajjitvā puna pākatikāneva honti, tathā jaccandhādīnaṃ cakkhusotādīni tathārūpakammapaccayā tasmiṃyeva khaṇe uppajjitvā tāvadeva vigacchantī』』ti vadanti. Chijjiṃsūti ca pādesu bandhaṭṭhānesu chijjiṃsu. Vigacchiṃsūti vūpasamiṃsu. Ākāsaṭṭhakaratanāni nāma taṃtaṃvimānagatamaṇiratanādīni. Sakatejobhāsitānīti ativiya samujjalāya attano pabhāya obhāsitāni ahesuṃ. Nappavattīti na sannipāto. Na vāyīti kharo vāto na vāyi. Mudusukho pana sattānaṃ sukhāvaho vāyi. Pathavigatā ahesuṃ uccaṭṭhāne ṭhātuṃ avisahantā. Utusampannoti anuṇhāsītatāsaṅkhātena utunā sampanno. Apphoṭanaṃ vuccati bhujahatthasaṅghaṭṭanasaddo, atthato pana vāmahatthaṃ ure ṭhapetvā dakkhiṇena puthupāṇinā hatthatāḷanena saddakaraṇaṃ. Mukhena usseḷanaṃ saddassa muñcanaṃ seḷanaṃ. Ekaddhajamālā ahosi nirantaraṃ dhajamālāsamodhānagatāya. Na kevalañca etāni eva, atha kho aññānipi 『『vicittapupphasugandhapupphavassadevopavassi sūriye dissamāne eva tārakā obhāsiṃsu, acchaṃ vippasannaṃ udakaṃ pathavito ubbhijji, bilāsayā ca tiracchānā āsayato nikkhamiṃsu, rāgadosamohāpi tanu bhaviṃsu, pathaviyaṃ rajo vūpasami, aniṭṭhagandho vigacchi, dibbagandho vāyi, rūpino devā sarūpeneva manussānaṃ āpāthaṃ agamaṃsu, sattānaṃ cutūpapātā nāhesu』』nti evamādīni yāni mahābhinīhārasamaye uppannāni dvattiṃsapubbanimittāni, tāni anavasesato tadā ahesunti.

我來將這段巴利文直譯為簡體中文： "一萬世界震動"這雖然已經在這裡的聖典中出現，爲了顯示將要說的諸希有事的根本而說，其他類似的也應該這樣看。"系弦的琵琶和系皮的鼓"只是五種樂器的例子，或者以"和"字應該看作包括其他的。他們說："枷鎖等在那個剎那就斷開后又恢復原狀，同樣生盲等人的眼耳等依那樣的業緣在那個剎那生起后立即消失。""斷開"即在腳上束縛處斷開。"消失"即平息。"虛空中的寶"即在那個那個天宮中的寶玉等。"自光照耀"即以極其明亮的自己的光明而照耀。"不生起"即不聚集。"不吹"即惡風不吹。但是柔和安樂的風吹起令眾生安樂。"在地上"即因為不能在高處站立。"季節適宜"即具足所謂不冷不熱的季節。"鼓掌"指手臂相擊的聲音，但實際上是把左手放在胸上用右手張開的手掌擊打而發出聲音。"口中歡呼"即放出聲音的歡呼。"成為一串旗幟"即因為旗幟串相續不斷。不僅是這些，而且其他的也是，如："在太陽可見時下了五彩和香花雨，星辰發光，清凈明凈的水從地中涌出，洞穴中的動物從住處出來，貪嗔癡變薄，地上的塵埃平息，不悅意的氣味消失，天香飄散，有色的天人以本身形態出現在人們面前，眾生的死生不生起"等，這樣在大發愿時生起的三十二種前兆，那時完全出現。

Tatrāpīti tesupi pathavikampādīsu evaṃ pubbanimittabhāvo veditabbo. Na kevalaṃ sampatijātassa ṭhānādīsu evāti adhippāyo. Sabbaññutaññāṇapaṭilābhassa pubbanimittaṃ sabbassa ñeyyassa, titthakaramatassa ca cālanato. Kenaci anussāhitānaṃyeva imasmiṃyeva ekacakkavāḷe sannipāto kenaci anussāhitānaṃyeva ekappahārenevasannipatitvā dhammapaṭiggaṇhanassa pubbanimittaṃ. Paṭhamaṃ devatānaṃ paṭiggahaṇaṃ dibbavihārapaṭilābhassa, pacchā manussānaṃ paṭiggahaṇaṃ tattheva ṭhānassa niccalasabhāvato āneñjavihārapaṭilābhassa pubbanimittaṃ. Vīṇānaṃ sayaṃ vajjanaṃ parūpadesena vinā sayameva anupubbavihārapaṭilābhassa pubbanimittaṃ. Bherīnaṃ vajjanaṃ cakkavāḷapariyantāya parisāya pavedanasamatthassa dhammabheriyā anusāvanassa amatadundubhighosanassa pubbanimittaṃ. Andubandhanādīnaṃ chedo mānavinibandhabhedanassa pubbanimittaṃ. Mahājanassa rogavigamo tasseva sakalavaṭṭadukkharogavigamabhūtassa saccapaṭilābhassa pubbanimittaṃ. 『『Mahājanassā』』ti padaṃ 『『mahājanassa dibbacakkhupaṭilābhassa, mahājanassa dibbasotadhātupaṭilābhassā』』tiādinā tattha tattha ānetvā sambandhitabbaṃ. Iddhipādabhāvanāvasena sātisayañāṇajavasampattisiddhīti āha 『『pīṭhasappīnaṃ javasampadā caturiddhipādapaṭilābhassa pubbanimitta』』nti. Supaṭṭanasampāpuṇanaṃ catupaṭisambhidādhigamassa pubbanimittaṃ. Atthādianurūpaṃ atthādīsu sampaṭipattibhāvato. Ratanānaṃ sakatejobhāsitattaṃ yaṃ lokassa dhammobhāsaṃ dassessati, tena tassa sakatejobhāsitattassa pubbanimittaṃ.

我來將這段巴利文直譯為簡體中文： "在那裡也"即在那些地震等中也應該這樣理解前兆性。意思是不僅在剛生時的站立等中。是一切知智獲得的前兆，因為震動一切所知和外道的主張。在這一個輪圍界中無人催促而自行集會，是無人催促而同時集會接受法的前兆。最初天神們接受是獲得天住的前兆，之後人們接受是因為住在那裡的不動本性而獲得不動住的前兆。琵琶自行演奏是無需他人指導而自行獲得次第住的前兆。鼓的演奏是能向遍輪圍界的眾會宣說的法鼓宣告、不死鼓聲的前兆。枷鎖等的斷開是打破慢的束縛的前兆。大眾的病痛消除是作為一切輪迴苦病消除的真諦證得的前兆。"大眾的"這個詞應該在各處帶入連線如"大眾獲得天眼，大眾獲得天耳界"等。因為依神足修習而成就殊勝智慧迅速，所以說"跛人的速度成就是獲得四神足的前兆"。善達到達是證得四無礙解的前兆，因為在義等中有隨順義等的善巧成就。寶物以自光照耀是將以法光照耀世間的自光照耀的前兆。

Catubrahmavihārapaṭilābhassa pubbanimittaṃ tassa sabbaso veravūpasamanato. Ekādasaagginibbāpanassa pubbanimittaṃ dunnibbāpananibbānabhāvato. Ñāṇālokādassanassa pubbanimittaṃ anāloke ālokadassanabhāvato. Nibbānarasenāti kilesānaṃ nibbāyanarasena. Ekarasabhāvassāti sāsanassa sabbattha ekarasabhāvassa, tañca kho amadhurassa lokassa sabbaso madhurabhāvāpādanena. Dvāsaṭṭhidiṭṭhigatabhindanassa pubbanimittaṃ sabbaso diṭṭhigatavātāpanayanavasena. Ākāsādiappatiṭṭhavisamacañcalaṭṭhānaṃ pahāya sakuṇānaṃ pathavigamanaṃ tādisaṃ micchāgāhaṃ pahāya sattānaṃ pāṇehi ratanattayasaraṇagamanassa pubbanittaṃ. Bahujanakantatāyāti candassa viya bahujanassa kantatāya. Sūriyassa uṇhasītavivajjitautusukhatā pariḷāhavivajjitakāyikacetasikasukhappattiyā pubbanimittaṃ.Devatānaṃ apphoṭanādīhi kīḷanaṃ pamoduppatti bhavantagamanena, dhammasabhāvabodhanena ca udānavasena pamodavibhāvanassa pubbanimittaṃ. Dhammavegavassanassāti desanāñāṇavegena dhammāmatassa vassanassa pubbanimittaṃ. Kāyagatāsativasena laddhaṃ jhānaṃ pādakaṃ katvā uppāditamaggaphalasukhānubhavo kāyagatāsatiamatapaṭilābho, tassa pana kāyassāpi atappakasukhāvahattā khudāpipāsāpīḷanābhāvo pubbanimittaṃ vutto . Aṭṭhakathāyaṃpana khudaṃ, pipāsañca bhinditvā vuttaṃ. Tattha pubbanimittānaṃ bhedo visesasāmaññavibhāgena, gobalībaddañāyena ca gahetabbo. 『『Sayamevā』』ti padaṃ 『『aṭṭhaṅgikamaggadvāravivaraṇassā』』ti etthāpi ānetvā sambandhitabbaṃ. Bharitabhāvassāti paripuṇṇabhāvassa. 『『Ariyaddhajamālāmālitāyāti kāsāyaddhajamālāvantatāyā』』ti keci, sadevakassa lokassa pana ariyamaggabojjhaṅgaddhajamālāhi mālibhāvassa pubbanimittaṃ. Yaṃ panettha anuddhaṭaṃ, taṃ suviññeyyameva.

我來將這段巴利文直譯為簡體中文： 獲得四梵住的前兆是因為完全平息怨恨。熄滅十一種火的前兆是因為難以熄滅的涅槃性。見智慧之光的前兆是因為在無光中見到光明。"以涅槃味"即以煩惱熄滅味。"一味性"即教法處處一味性，而且是通過使完全無甜味的世間變得甜味。破除六十二種邪見的前兆是因為完全除去邪見之風。鳥類捨棄虛空等無所依不平穩動搖之處而行於地上是眾生捨棄如是邪執而以生命皈依三寶的前兆。"為眾人所喜"即如月亮為眾人所喜。太陽無熱無寒的適宜季節是獲得無熱惱的身心安樂的前兆。天神們以鼓掌等遊戲而生歡喜是以證得邊際和了知法性而以讚歎方式顯示歡喜的前兆。"法雨傾注"即以說法智慧勢力而傾注法甘露的前兆。依身至念而得禪定為基礎而生起道果樂的體驗是身至念不死的獲得，而對身體也帶來無厭足之樂故說無飢渴逼迫是其前兆。但在註釋中分別說到饑和渴。其中前兆的區別應該依特殊和普遍的分別以及牛跡喻來理解。"自己"這個詞應該帶入連結于"八支道門開啟"這裡。"具足性"即圓滿性。"莊嚴以聖旗鬘"某些人說是"具有袈裟旗鬘"，但是是包括天界的世間以聖道覺支旗鬘莊嚴的前兆。這裡未引述的部分都是容易理解的。

Etthāti 『『sampatijāto』』tiādinā āgate imasmiṃ vāre. Vissajjitova, tasmā amhehi idha apubbaṃ vattabbaṃ natthīti adhippāyo. Tadā pathaviyaṃ gacchantopi mahāsatto ākāsena gacchanto viya mahājanassa tathā upaṭṭhāsīti ayamettha niyati dhammaniyāmo bodhisattānaṃ dhammatā ti idaṃ niyativādavasena kathanaṃ. Pubbe purimajātīsu tādisassa puññasambhārakammassa katattā upacitattā mahājanassa tathā upaṭṭhāsīti idaṃ pubbekatakammavādavasena kathanaṃ. Imesaṃ sattānaṃ upari īsanasīlatāya yathāsakaṃ kammameva issaro nāma, tassa nimmānaṃ attano phalassa nibbattanaṃ mahāpurisopi sadevakaṃ lokaṃ abhibhavituṃ samatthena uḷārena puññakammena nibbattito, tena issarena nimmito nāma, tassa cāyaṃ nimmānaviseso, yadidaṃ mahānubhāvatā, yāya mahājanassa tathā upaṭṭhāsīti idaṃ issaranimmānavasena kathanaṃ. Evaṃ taṃ taṃ bahulaṃ vatvā kiṃ imāya pariyāyakathāyāti avasāne ujukameva byākari. Sampatijāto pathaviyaṃ kathaṃ padasā gacchati, evaṃ mahānubhāvo ākāsena maññe gacchatīti parikappanavasena ākāsena gacchanto viya ahosi. Sīghataraṃ pana sattapadavītihārena gatattā dissamānarūpopi mahājanassa adissamāno viya ahosi. Acelakabhāvo, khuddakasarīratā ca tādisassa iriyāpathassa na anucchavikāti kammānubhāvasañjanitapāṭihāriyavasena alaṅkatapaṭiyatto viya, soḷasavassuddesiko viya ca mahājanassa upaṭṭhāsīti veditabbaṃ. Mahāsattassa puññānubhāvena tadā tathā upaṭṭhānamattamevetanti. Pacchā bāladārakova ahosi, na tādisoti. Buddhabhāvānucchavikassa bodhisattānubhāvassa yāthāvato paveditattā parisā cassa byākaraṇena buddhena viya…pe… attamanā ahosi.

Sabbadhammatāti sabbā soḷasavidhāpi yathāvuttā dhammatā sabbabodhisattānaṃ hontīti veditabbā puññañāṇasambhāradassanena nesaṃ ekasadisattā.

Dvattiṃsamahāpurisalakkhaṇavaṇṇanā

我來將這段巴利文直譯為簡體中文： "在這裡"即在這"剛生"等所說的這一段。已經解答了，因此我們在這裡沒有新的要說的意思。那時大士雖在地上行走，對大眾卻像在虛空中行走一樣顯現，這是這裡的必然法則，是菩薩們的法性，這是依必然論的說法。因為在過去前生中作了和積累了那樣的福德資糧業，所以對大眾如此顯現，這是依宿作業論的說法。對這些眾生有支配的性質故各自的業就是所謂的主宰，它的創造即是產生自己的果報，大士也是由能征服包括天界的世間的殊勝福德業而生，所以稱為被那個主宰所造，這是他的殊勝創造，即是大威力，以此對大眾如此顯現，這是依主宰創造論的說法。這樣說了種種后，何必用這間接的說法呢？最後直接解釋。剛生就在地上如何步行，如此大威力者似乎是在虛空中行走，依推測而似乎在虛空中行走。但因以七步速行而去，雖有可見之色而對大眾似乎不可見。無衣狀態和小身軀對那樣的威儀不相稱，所以應知依業力所生神變力而對大眾顯現如裝飾莊嚴、如十六歲青年。那時只是依大士的福德威力而如此顯現而已。後來只是嬰兒，不是那樣的。因為如實宣說適合佛性的菩薩威力，所以眾會因他的解說而[此處似有省略]如遇佛一樣歡喜。 "一切法性"即應知所說的一切十六種法性都是一切菩薩所有的，因為依見到他們的福德智慧資糧而性質相同。 三十二大士相解釋

33.Dukūlacumbaṭaketi daharassa nipajjanayogyatāvasena paṭisaṃhaṭadukūlasukhume. 『『Khattiyo brāhmaṇo』』ti evamādi jāti. 『『Koṇḍañño gotamo』』ti evamādi gottaṃ. 『『Poṇikā cikkhallikā sākiyā koḷiyā』』ti evamādi kulapadeso. Ādi-saddena rūpissariyaparivārādisabbasampattiyo saṅgaṇhāti. Mahantassāti vipulassa, uḷārassāti attho. Nipphattiyoti siddhiyo. Gantabbagatiyāti gati-saddassa kammasādhanatamāha. Upapajjanavasena hi sucaritaduccaritehi gantabbāti gatiyo, upapattibhavaviseso. Gacchati yathāruci pavattatīti gati, ajjhāsayo. Paṭisaraṇeti parāyaṇe avassaye. Sabbasaṅkhatavisaṃyuttassa hi arahato nibbānameva taṃpaṭisaraṇaṃ. Tyāhanti te ahaṃ.

Dasavidhe kusaladhamme, agarahite ca rājadhamme (jā. 2 mahāmaṃsajātake vitthāro) niyuttoti dhammiko. Tena ca dhammena sakalaṃ lokaṃ rañjetīti dhammarājā. Yasmā cakkavattī dhammena ñāyena rajjaṃ adhigacchati, na adhammena, tasmā vuttaṃ 『『dhammena laddharajjattā dhammarājā』』ti. Catūsu disāsu samuddapariyosānatāya caturantā nāma tattha tattha dīpe mahāpathavīti āha 『『puratthima…pe… issaro』』ti. Vijitāvīti vijetabbassa vijitavā, kāmakodhādikassa abbhantarassa, paṭirājabhūtassa bāhirassa ca arigaṇassa vijayi, vijetvā ṭhitoti attho. Kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā 『『vijitasaṅgāmo』』ti vuttaṃ. Janapadova catubbidhaacchariyadhammādisamannāgate asmiṃ rājini thāvariyaṃ kenaci asaṃhāriyaṃ daḷhaṃ bhattabhāvaṃ patto, janapade vā attano dhammikāya paṭipattiyā thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. Manussānaṃ ure satthaṃ ṭhapetvā icchitadhanaharaṇādinā parasāhasakāritāya sāhasikā.

我來將這段巴利文直譯為簡體中文： 33. "細軟布卷"即適合嬰兒躺臥的捲起的細軟布。"剎帝利、婆羅門"等是種姓。"喬陳如、瞿曇"等是姓氏。"波尼迦、泥匠、釋迦、拘利"等是家族所在。"等"字包括容貌、權勢、眷屬等一切圓滿。"大"即廣大，意思是殊勝。"成就"即成功。"應去趣"說明"趣"字是業的能作。因為依投生而由善行惡行應去故名為趣，即是投生的存在差別。隨欲而行故名為趣，即是意向。"歸依"即究竟依止。因為斷絕一切有為法的阿羅漢只以涅槃為歸依。"我對他們"即我對他們。 在十種善法和無過失的王法(在本生經大肉本生中詳說)中努力故名為法者。以此法使整個世界歡喜故名法王。因為轉輪王以法、以正理獲得王位，不以非法，所以說"因以法得王位故名法王"。因為在四方以海為邊際故名為四邊，在那裡那裡的島嶼中的大地，所以說"在東方[此處似有省略]主宰者"。"勝利者"即已勝應勝者，是欲恚等內在的和敵對王等外在的敵群的勝利者，意思是已勝而住立。雖然轉輪王沒有任何戰爭，但因成就應以戰爭取得的勝利而說"勝利戰爭者"。國土對具足四種希有法等的這個王獲得堅固性、不可動搖性、堅定的忠誠，或者對國土以自己如法的實踐而獲得堅固性、穩固性，故名獲得國土堅固。將刀放在人們胸前，以取走所欲財物等方式對他人行暴力者為暴力者。

Ratijananaṭṭhenāti atappakapītisomanassuppādanena. Saddatthato pana rametīti ratanaṃ. 『『Aho manohara』』nti citte kattabbatāya cittīkataṃ. 『『Svāyaṃ cittīkāro tassa pūjanīyatāyā』』ti cittīkatanti pūjanīyanti atthaṃ vadanti. Mahantaṃ vipulaṃ aparimitaṃ mūlaṃ agghatīti mahagghaṃ. Natthi etassa tulā upamāti atulaṃ, asadisaṃ. Kadāci eva uppajjanato dukkhena laddhabbattā dullabhadassanaṃ. Anomehi uḷāraguṇeheva sattehi paribhuñjitabbato anomasattaparibhogaṃ. Idāni nesaṃ cittīkatādiatthānaṃ savisesaṃ cakkaratane labbhamānataṃ dassetvā itaresupi te atidisituṃ 『『cakkaratanassa cā』』tiādi āraddhaṃ. Aññaṃ devaṭṭhānaṃ nāma na hoti rañño anaññasādhāraṇissariyādisampattipaṭilābhahetuto, sattānañca yathicchitatthapaṭilābhahetuto. Aggho natthi ativiya uḷārasamujjalasattaratanamayattā, acchariyabbhutamahānubhāvatāya ca. Yadaggena mahagghaṃ, tadaggena atulaṃ. Sattānaṃ pāpajigucchanena vigatakāḷako puññapasutatāya maṇḍabhūto yādiso kālo buddhuppādāraho, tādise eva cakkavattīnampi sambhavoti āha 『『yasmā ca panā』』tiādi. Upamāvasena cetaṃ vuttaṃ, upamopameyyānañca na accantameva sadisatā. Tasmā yathā buddhā kadāci karahaci uppajjanti, na tathā cakkavattino, evaṃ santepi cakkavattivattaparipūraṇassāpi dukkarabhāvatopi dullabhuppādāyevāti , iminā dullabhuppādatāsāmaññena tesaṃ dullabhadassanatā vuttāti veditabbaṃ. Kāmaṃ cakkaratanānubhāvena sijjhamāno guṇo cakkavattiparivārasādhāraṇo, tathāpi 『『cakkavattī eva naṃ sāmibhāvena visavitāya paribhuñjatī』』ti vattabbataṃ arahati tadatthaṃ uppajjanatoti dassento 『『tadeta』』ntiādimāha. Yathāvuttānaṃ pañcannaṃ, channampi vā atthānaṃ itararatanesupi labbhanato 『『evaṃ sesānipī』』ti vuttaṃ. Hatthiassa-pariṇāyakaratanehi ajitavijayato, cakkaratanena ca parivārabhāvena, sesehi paribhogūpakaraṇabhāvena samannāgato. Hatthiassamaṇiitthiratanehi paribhogūpakaraṇabhāvena sesehi parivārabhāvenāti yojanā.

Catunnaṃ mahādīpānaṃ sirivibhavanti tattha laddhaṃ sirisampattiñceva bhogasampattiñca. Tādisamevāti 『『purebhattamevā』』tiādinā vuttānubhāvameva. Yojanappamāṇaṃ padesaṃ byāpanena yojanappamāṇaṃ andhakāraṃ. Atidīghatādichabbidhadosaparivajjitaṃ.

Sūrāti sattivanto, nibbhayāti atthoti āha 『『abhīrukā』』ti. Aṅganti kāraṇaṃ. Yena kāraṇena 『『vīrā』』ti vucceyyuṃ, taṃ vīraṅgaṃ. Tenāha 『『vīriyassetaṃnāma』』nti. Yāva cakkavāḷapabbatā cakkassa vattanato 『『cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyanta』』nti vuttaṃ. 『『Adaṇḍenā』』ti imināva dhanadaṇḍassa, sarīradaṇḍassa ca akaraṇaṃ vuttaṃ. 『『Asatthenā』』ti iminā pana senāya yujjhanassāti tadubhayaṃ dassetuṃ 『『ye katāparādhe』』tiādi vuttaṃ. Vuttappakāranti sāgarapariyantaṃ.

我將為您直譯這段巴利文: "以快樂義"是指產生無懈怠的喜悅和愉悅。從詞義上說，使人愉悅故稱為"寶"。因在心中當作"啊,迷人"而受尊重。他們說"這種尊重是因為它值得供養"，所以"受尊重"即是"值得供養"的意思。價值巨大、廣大、無量，故稱"高價"。無與倫比故稱"無等"，即無相似者。因為難得一見,只是偶爾出現而難以獲得。因為只能被具有殊勝功德的眾生所受用，故稱"殊勝有情受用"。 現在為顯示這些受尊重等義特別在輪寶中獲得，並類推到其他寶中，故開始說"對於輪寶等"。沒有其他天界之處，因為這是國王獨特的統治等成就獲得之因，也是眾生如願獲得之因。因為是由七種極其殊勝閃耀的寶物所成，並具有稀有神奇的大威力，故無價可估。因為高價，所以無與倫比。 由於眾生厭惡罪惡，以行善為莊嚴，如同佛陀出世的適宜時節，轉輪王也只在這樣的時期出現，所以說"又因為"等。這是以譬喻的方式所說，譬喻與所譬喻的並非完全相同。因此，雖然佛陀偶爾才出現，轉輪王卻不是如此，即便如此，由於完成轉輪王職責也很困難，所以出現也是稀有的。以此稀有出現的共同點，應知說他們難得一見。雖然以輪寶威力成就的功德是轉輪王眷屬所共有的，但是因為"只有轉輪王以主人身份自在受用它"而值得稱道，為顯示這是為此目的而生起，所以說"這個"等。因為前述五種或六種義在其他寶中也能獲得，所以說"其餘諸寶也是如此"。因為以象寶、馬寶、主藏臣寶征服未征服的，以輪寶作為眷屬，以其餘作為受用資具而具足。以象寶、馬寶、寶珠、女寶作為受用資具，以其餘作為眷屬，應如是理解。 四大洲的富貴即是在那裡獲得的福德成就和財富成就。"如是"即如"午前"等所說的威力。以遍滿一由旬範圍而成一由旬的黑暗。避免過長等六種過失。 "勇猛"即有力，意思是"無畏"，所以說"不怯懦"。"分"即因。以何因稱為"勇士"，那即是勇士分。所以說"這是精進的名稱"。因為輪寶運轉直至輪圍山，所以說"以輪圍山為界限而住立，以海洋為邊際"。以"無刑罰"已說明不施以財產刑罰和身體刑罰。以"無刀杖"則顯示這兩者是爲了說明不以軍隊征戰，所以說"對於犯過者"等。"如前所述"即以海為邊際。

『『Rañjanaṭṭhena rāgo, taṇhāyanaṭṭhena taṇhā』』ti pavattiākārabhedena lobho eva dvidhā vutto . Tathā hissa dvidhāpi chadanaṭṭho ekantiko. Yathāha 『『andhatamaṃ tadā hoti, yaṃ rāgo sahate nara』』nti, (netti. 11, 27) 『『taṇhāchadanachāditā』』ti (udā. 64) ca. Iminā nayena dosādīnampi chadanaṭṭho vattabbo. Kilesaggahaṇena vicikicchādayo sesakilesā vuttā. Yasmā te sabbe pāpadhammā uppajjamānā sattasantānaṃ chādetvā pariyonandhitvā tiṭṭhanti kusalappavattiṃ nivārenti, tasmā te 『『chadanā, chadā』』ti ca vuttā. Vivaṭṭacchadāti ca o-kārassa ā-kāraṃ katvā niddeso.

35.Tāsanti dvinnampi nipphattīnaṃ. Nimittabhūtānīti ñāpakakāraṇabhūtāni. Tathā hi lakkhīyati mahāpurisabhāvo etehīti lakkhaṇāni. Ṭhānagamanādīsu bhūmiyaṃ suṭṭhu samaṃ patiṭṭhitā pādā etassāti suppatiṭṭhitapādo. Taṃ panassa suppatiṭṭhitapādataṃ byatirekamukhena vibhāvetuṃ 『『yathā』』tiādi vuttaṃ. Tattha aggatalanti aggapādatalaṃ. Paṇhīti paṇhitalaṃ. Passanti pādatalassa dvīsu passesu ekekaṃ, ubhayameva vā pariyantaṃ passaṃ. 『『Assa panā』』tiādi anvayato atthavibhāvanaṃ. Suvaṇṇapādukatalamiva ujukaṃ nikkhipiyamānaṃ. Ekappahārenevāti ekakkhaṇeyeva. Sakalaṃ pādatalaṃ bhūmiṃ phusati nikkhipane. Ekappahāreneva sakalaṃ pādatalaṃ bhūmito uṭṭhahatīti yojanā. Tasmā ayaṃ suppatiṭṭhitapādoti nigamanaṃ. Yaṃ panettha vattabbaṃ anupubbaninnādiacchariyabbhutaṃ nissandaphalaṃ, taṃ parato lakkhaṇasuttavaṇṇanāyaṃ (dī. ni. aṭṭha.

我來為您直譯這段巴利文： "以染著義為貪，以渴求義為愛"，這是從活動形態的差異而將貪分為兩種。因此，這兩種都確實具有覆蔽義。如所說："當貪慾征服人時，就會產生黑暗"，以及"被渴愛所覆蔽"。依此方式，瞋等的覆蔽義也應當說明。以煩惱一詞包括了疑等其餘煩惱。因為這些惡法生起時會覆蔽、遮蔽眾生相續，阻礙善法生起，所以它們被稱為"覆蔽"和"蔽"。"離蔽"是將o音變成ā音的說法。 35 "它們"指兩種成就。"作為相"是指能表示的原因。因此，由這些表示是大人，所以稱為"相"。在站立行走等時，其足善立於地上，故稱"善安足"。爲了通過相反方式顯示他善安足的特性，所以說"如"等。其中"足前"是指腳掌前部。"跟"是指足跟。"邊"是指足底兩邊的每一邊，或者兩邊都是。"而他"等是從順序來說明其義。如黃金拖鞋般平直放置。"一時"即同一剎那。放足時整個足底觸地。"一時"整個足底從地上離開，應如是理解。因此這是善安足的總結。對於這裡應當說明的次第低下等稀有神奇的等流果，將在後面相經註釋中說明。

3.201) āvibhavissatīti.

Nābhi dissatīti lakkhaṇacakkassa nābhi parimaṇḍalasaṇṭhānā suparibyattā hutvā dissati, labbhatīti adhippāyo. Nābhiparicchinnāti tassaṃ nābhiyaṃ paricchinnā paricchedavasena ṭhitā. Nābhimukhaparikkhepapaṭṭoti pakaticakkassa akkhabbhāhatapariharaṇatthaṃ nābhimukhe ṭhapetabbaṃ parikkhepapaṭṭo, tappaṭicchanno idha adhippeto. Nemimaṇikāti nemiyaṃ āvalibhāvena ṭhitamaṇikālekhā. Sambahulavāroti bahuvidhalekhaṅgavibhāvanavāro. Sattīti āvudhasatti. Sirivacchoti siriaṅgā. Nandīti dakkhiṇāvattaṃ. Sovattikoti sovattiaṅgo. Vaṭaṃsakoti āveḷaṃ. Vaḍḍhamānakanti purimahādīsu dīpaṅkaṃ. Morahatthakoti morapiñchakalāpo, morapiñchapaṭisibbito vā bījanīviseso. Vāḷabījanīti cāmarivālaṃ. Siddhatthādi puṇṇaghaṭapuṇṇapātiyo. 『『Cakkavāḷo』』ti vatvā tassa padhānāvayave dassetuṃ 『『himavā sineru…pe… sahassānī』』ti vuttaṃ. 『『Cakkavattirañño parisaṃ upādāyā』』ti idaṃ hatthiratanādīnampi tattha labbhamānabhāvadassanaṃ. Sabbotisattiādiko yathāvutto aṅgaviseso cakkalakkhaṇasseva parivāroti veditabbo.

『『Āyatapaṇhī』』ti idaṃ aññesaṃ paṇhito dīghataṃ sandhāya vuttaṃ, na pana atidīghatanti āha 『『paripuṇṇapaṇhī』』ti. Yathā pana paṇhilakkhaṇaṃ paripuṇṇaṃ nāma hoti, taṃ byatirekamukhena dassetuṃ 『『yathā hī』』tiādi vuttaṃ. Āraggenāti maṇḍalāya sikhāya. Vaṭṭetvāti yathā suvaṭṭaṃ hoti, evaṃ vaṭṭetvā. Rattakambalageṇḍukasadisāti rattakambalamayageṇḍukasadisā.

『『Makkaṭassevā』』ti dīghabhāvaṃ, samatañca sandhāyetaṃ vuttaṃ. Niyyāsatelenāti chattiritaniyyāsādiniyyāsasammissena telena, yaṃ 『『surabhiniyyāsa』』ntipi vadanti. Niyyāsatelaggahaṇañcettha haritālavaṭṭiyā ghanasiniddhabhāvadassanatthaṃ.

Yathā satakkhattuṃ vihataṃ kappāsapaṭalaṃ sappimaṇḍe osāritaṃ ativiya mudu hoti, evaṃ mahāpurisassa hatthapādāti dassento 『『sappimaṇḍe』』tiādimāha. Talunāti sukhumālā.

Cammenāti aṅgulantaraveṭhitacammena. Paṭibaddhaaṅgulantaroti ekato sambaddhaaṅgulantaro na hoti. Ekappamāṇāti dīghato samānappamāṇā. Yavalakkhaṇanti abbhantarato aṅgulipabbe ṭhitaṃ yavalakkhaṇaṃ. Paṭivijjhitvāti taṃtaṃpabbānaṃ samānadesatāya aṅgulīnaṃ pasāritakālepi aññamaññaṃ vijjhitāni viya phusitvā tiṭṭhanti.

我來為您直譯這段巴利文： 見相輪的輪轂呈圓形狀，顯現清晰，意思是可以獲得。"由輪轂所限定"是在那輪轂中被限定，依限定而住立。"輪轂面的環帶"是指普通車輪為防止軸受損而應安置在輪轂面的環帶，這裡是指被其覆蓋的部分。"輪緣寶珠"是指輪緣上排列成行的寶珠紋。"多種行"是顯示多種紋飾部分的段落。"矛"是指武器矛。"吉祥標"是指吉祥相。"吉瑞"是指右旋。"吉祥環"是指吉祥相。"花環"是指裝飾環。"增長"是指前面等處的燈。"孔雀羽"是指孔雀尾羽束，或用孔雀羽製成的特殊扇子。"拂塵"是指牦牛尾。"白芥子等"是指滿瓶、滿缽。說"輪圍"后，為顯示其主要部分而說"雪山、須彌山...千"。"就轉輪王的眷屬而言"是顯示象寶等也在其中可得。應知所說的一切武器等特殊部分都是輪相的眷屬。 "長跟"是就比他人的跟長而說，但不是過長，所以說"圓滿跟"。爲了通過相反方式顯示跟相如何稱為圓滿，所以說"因為"等。"以錐尖"是指圓錐的尖端。"轉動"是指如何成為善圓而轉動。"如紅毛毯球"是指如用紅毛毯製成的球。 "如獼猴"是就長度和平整而言。"樹脂油"是指混合了傘樹脂等樹脂的油，也稱為"香樹脂"。這裡說樹脂油是爲了顯示礦黃土條的濃稠光滑性。 為顯示大人的手足如同棉絮被搗打百次浸入酥精而極其柔軟，所以說"在酥精"等。"柔軟"即細嫩。 "皮"是指包裹指縫的皮。"相連的指縫"是不是完全連在一起的指縫。"同量"是指長度相等。"麥相"是指在指節內部呈現的麥相。"貫通"是指因為各指節位置相同，即使在手指伸展時也好像互相貫穿般地相觸而住。

Saṅkhā vuccanti gopphakā, uddhaṃ saṅkhā etesanti ussaṅkhā, pādā. Piṭṭhipādeti piṭṭhipādasamīpe. Tenāti piṭṭhipāde ṭhitagopphakabhāvena baddhā hontīti yojanā. Tayidaṃ 『『tenā』』ti padaṃ uparipadadvayepi yojetabbaṃ 『『tena baddhabhāvena na yathāsukhaṃ parivaṭṭanti, tena yathāsukhaṃ naparivaṭṭanena gacchantānaṃ pādatalānipi na dissantī』』ti. Uparīti piṭṭhipādato dvitiaṅgulimattaṃ uddhaṃ, 『『caturaṅgulamatta』』nti ca vadanti. Nigūḷhāni ca honti, na aññesaṃ viya paññāyamānāni. Tenāti gopphakānaṃ upari patiṭṭhitabhāvena. Assāti mahāpurisassa. Satipi desantarappavattiyaṃ niccaloti dassanatthaṃ nābhiggahaṇaṃ. 『『Adhokāyova iñjatī』』ti idaṃ purimapadassa kāraṇavacanaṃ. Yasmā adhokāyova iñjati, tasmā nābhito…pe… niccalo hoti. 『『Sukhena pādā parivaṭṭantī』』ti idaṃ pana purimassa, pacchimassa ca kāraṇavacanaṃ. Yasmā sukhena pādā parivaṭṭanti, tasmā adhokāyova iñjati, yasmā sukhena pādā parivaṭṭanti, tasmā puratopi…pe… pacchatoyevāti.

Yasmā eṇimigassa samantato ekasadisamaṃsā anukkamena uddhaṃ thūlā jaṅghā honti, tathā mahāpurisassāpi, tasmā vuttaṃ 『『eṇimigasadisajaṅgho』』ti. Paripuṇṇajaṅghoti samantato maṃsūpacayena paripuṇṇajaṅgho. Tenāha 『『na ekato』』tiādi.

Etenāti 『『anonamanto』』tiādivacanena, jāṇuphāsubhāvadīpanenāti attho. Avasesajanāti iminā lakkhaṇena rahitajanā. Khujjā vā honti heṭṭhimakāyato uparimakāyassa rassatāya, vāmanā vā uparimakāyato heṭṭhimakāyassa rassatāya, etena ṭhapetvā sammāsambuddhaṃ, cakkavattinañca itare sattā khujjapakkhikā, vāmanapakkhikā cāti dasseti.

Kāmaṃ sabbāpi padumakaṇṇikā suvaṇṇavaṇṇāva, kañcanapadumakaṇṇikā pana pabhassarabhāvena tato sātisayāti āha 『『suvaṇṇapadumakaṇṇikasadisehī』』ti. Ohitanti samohitaṃ antogadhaṃ. Tathābhūtaṃ pana taṃ tena channaṃ hotīti āha 『『paṭicchanna』』nti.

Suvaṇṇavaṇṇoti suvaṇṇavaṇṇavaṇṇoti ayamettha atthoti āha 『『jātihiṅgulakenā』』tiādi, svāyamattho āvuttiñāyena ca veditabbo. Sarīrapariyāyo idha vaṇṇa-saddoti adhippāyo. Paṭhamavikappaṃ vatvā tathārūpāya pana ruḷhiyā abhāvaṃ manasi katvā vaṇṇadhātupariyāyameva vaṇṇa-saddaṃ gahetvā dutiyavikappo vutto. Tasmā padadvayenāpi suniddhantasuvaṇṇasadisachavivaṇṇoti vuttaṃ hoti.

Rajoti sukhumarajo. Jallanti malīnabhāvāvaho reṇusañcayo. Tenāha 『『malaṃ vā』』ti. Yadi vivattati, kathaṃ nhānādīnīti āha 『『hatthadhovanādīnī』』tiādi.

Āvaṭṭapariyosāneti padakkhiṇāvaṭṭanavasena pavattassa āvaṭṭassa ante.

Brahmuno sarīraṃ purato vā pacchato vā anonamitvā ujukameva uggatanti āha 『『brahmā viya ujugatto』』ti. Sā panāyaṃ ujugattatā avayavesu buddhippattesu daṭṭhabbā, na daharakāleti vuttaṃ 『『uggatadīghasarīro bhavissatī』』ti. Itaresūti 『『khandhajāṇūsū』』ti imesu dvīsu ṭhānesu namantā purato namantīti ānetvā sambandho. Passavaṅkāti dakkhiṇapassena vā vāmapassena vā vaṅkā. Sūlasadisāti potthakarūpakaraṇe ṭhapitasūlapādasadisā.

我來為您直譯這段巴利文： "貝"指踝骨，上有貝的是"有貝"，即足。"足背"是指足背附近。"由此"是指因為踝骨位於足背而固定，應如是理解。這個"由此"詞也應當與上面兩句話連線："由此固定而不能隨意轉動，由此不能隨意轉動而行走時足底也不可見"。"上方"是指從足背向上二指量，也有人說是"四指量"。是隱藏的，不像其他人那樣顯露。"由此"是指因為踝骨安立在上方。"他"是指大人。提到"臍"是爲了顯示即使在不同處活動也不動搖。"只有下身動"這是前句的原因說明。因為只有下身動，所以從臍往上...不動搖。而"足易轉動"這是前句和后句的原因說明。因為足易轉動，所以只有下身動，因為足易轉動，所以向前...向後也是如此。 因為羚羊四周肉均勻，小腿逐漸向上粗壯，大人也是如此，所以說"如羚羊小腿"。"圓滿小腿"是指四周肉積聚圓滿的小腿。所以說"不是一邊"等。 "這"是指"不彎曲"等說法，意思是顯示膝部安適。"其餘人"是指缺乏此相的人。矮子是因為下身比上身短，侏儒是因為上身比下身短，這表示除了正等覺者和轉輪王外，其他眾生都屬於矮子類或侏儒類。 雖然所有蓮花蓕都是金色的，但金蓮花蓕以光明超越其他，所以說"如金蓮花蓕"。"放置"是指放入內部。如此狀態即是被其覆蓋，所以說"遮蔽"。 "金色"意思是具有金色之色，所以說"天然硃砂"等，這個意思也應從重複的方式理解。這裡"色"字是身體的同義詞，這是意思。說了第一種解釋后，考慮到沒有這樣的慣用法，只取色界的同義詞"色"字，說了第二種解釋。因此兩種說法都是說明如精煉金的膚色。 "塵"是指細塵。"垢"是指能致污濁的塵埃積聚。所以說"或垢"。如果[塵垢]離開，如何[需要]洗浴等？所以說"洗手"等。 "旋毛終端"是指順右旋轉而生起的旋毛的末端。 因為梵天的身體不向前或向後彎曲而正直豎立，所以說"如梵天般正直"。這種正直性應當在諸肢體成熟時觀察，不是在幼年時，所以說"將成為高大正直身"。"在其他"即在"肩、膝"這兩處彎曲時向前彎曲，應如是連線。"側曲"是向右側或左側彎曲。"如柱"是如製作草人時立置的柱腳那樣。

Hatthapiṭṭhiādivasena satta sarīrāvayavā ussadā upacitamaṃsā etassāti sattussado. Aṭṭhikoṭiyo paññāyantīti yojanā. Nigūḷhasirājālehīti lakkhaṇavacanametanti tena nigūḷhaaṭṭhikoṭīhītipi vuttameva hotīti. Hatthapiṭṭhādīhīti ettha ādi-saddena aṃsakūṭakhandhakūṭānaṃ saṅgahe siddhe taṃ ekadesena dassento 『『vaṭṭetvā…pe… khandhenā』』ti āha. 『『Silārūpakaṃ viyā』』tiādinā vā nigūḷhaaṃsakūṭatāpi vibhāvitā yevāti daṭṭhabbaṃ.

Sīhassa pubbaddhaṃ sīhapubbaddhaṃ, paripuṇṇāvayavatāya sīhapubbaddhaṃ viya sakalo kāyo assāti sīhapubbaddhakāyo. Tenāha 『『sīhassa pubbaddhakāyo viya sabbo kāyo paripuṇṇo』』ti. Sīhassevāti sīhassa viya. Dussaṇṭhitavisaṇṭhito na hotīti duṭṭhu saṇṭhito, virūpasaṇṭhito ca na hoti, tesaṃ tesaṃ avayavānaṃ ayuttabhāvena, virūpabhāvena ca saṇṭhiti upagato na hotīti attho. Saṇṭhantīti saṇṭhahanti. Dīghehīti aṅgulināsādīhi. Rassehīti gīvādīhi. Thūlehīti ūrubāhuādīhi . Kisehīti kesalomamajjhādīhi. Puthulehīti akkhihatthatalādīhi. Vaṭṭehīti jaṅghahatthādīhi.

Satapuññalakkhaṇatāya nānācittena puññacittena cittito sañjātacittabhāvo 『『īdiso eva buddhānaṃ dhammakāyassa adhiṭṭhānaṃ bhavituṃ yutto』』ti dasapāramīhi sajjito abhisaṅkhato, 『『dānacittena puññacittenā』』ti vā pāṭho, dānavasena, sīlādivasena ca pavattapuññacittenāti attho.

Dvinnaṃ koṭṭānaṃ antaranti dvinnaṃ piṭṭhibāhānaṃ vemajjhaṃ piṭṭhimajjhassa uparibhāgo. Citaṃ paripuṇṇanti aninnabhāvena citaṃ, dvīhi koṭṭehi samatalatāya paripuṇṇaṃ. Uggammāti uggantvā, aninnaṃ samatalaṃ hutvāti adhippāyo. Tenāha 『『suvaṇṇaphalakaṃ viyā』』ti.

Nigrodho viya parimaṇḍaloti parimaṇḍalanigrodho viya parimaṇḍalo, 『『nigrodhaparimaṇḍalaparimaṇḍalo』』ti vattabbe ekassa parimaṇḍala-saddassa lopaṃ katvā 『『nigrodhaparimaṇḍalo』』ti vutto. Tenāha 『『samakkhandhasākho nigrodho』』tiādi. Na hi sabbo nigrodho parimaṇḍaloti, parimaṇḍalasaddasannidhānena vā parimaṇḍalova nigrodho gayhatīti ekassa parimaṇḍalasaddassa lopena vināpi ayamattho labbhatīti āha 『『nigrodho viya parimaṇḍalo』』ti. Yāvatako assāti yāvatakvassa o-kārassa va-kārādesaṃ katvā.

Samavaṭṭitakkhandhoti samaṃ suvaṭṭitakkhandho. Koñcā viya dīghagalā, bakā viya vaṅkagalā , varāhā viya puthulagalāti yojanā. Suvaṇṇāḷiṅgasadisoti suvaṇṇamayakhuddakamudiṅgasadiso.

Rasaggasaggīti madhurādibhedaṃ rasaṃ gasanti anto pavesantīti rasaggasā rasaggasānaṃ aggā rasaggasaggā, tā etassa santīti rasaggasaggī. Tenāti ojāya apharaṇena hīnadhātukattā te bahvābādhā honti.

我來為您直譯這段巴利文： 他有七處身體部分在手背等處隆起肉積，故稱"七隆起"。意思是骨節不顯露。"隱藏脈絡網"是相的說明，由此也說明了"隱藏骨節"。在"手背等"中，雖然以"等"字已包含肩峰和背隆，但為顯示其一部分而說"圓滿...背"。或者應當理解以"如石像"等也同樣顯示了隱藏肩峰。 獅子的前半身稱為獅子前半，因為肢體圓滿如獅子前半，他的整個身體稱為獅子前半身。所以說"整個身體圓滿如獅子的前半身"。"如獅子"即如同獅子。"不是不好的形狀或變形"意思是不是形狀不好或樣貌醜陋，意即不是因為各個肢體不適當或醜陋而成為那樣的形狀。"形成"即安立。"長"指手指、鼻等。"短"指頸等。"粗"指大腿、手臂等。"細"指發毛、中間等。"寬"指眼睛、手掌等。"圓"指小腿、手等。 因為具有百福之相，由各種福德心所莊嚴而生起的莊嚴狀態，"只有這樣才適合作為諸佛法身的所依"，由十波羅蜜所裝飾、所造作。或讀作"由施心、福德心"，意思是由佈施方式和持戒等方式所生起的福德心。 "兩端之間"是指兩肩背的中間即背中的上部。"積聚圓滿"是以無凹陷而積聚，以兩端平坦而圓滿。"升起"即上升，意思是無凹陷而平坦。所以說"如金板"。 "如榕樹般圓滿"是如圓滿榕樹般圓滿，在應說"如榕樹圓滿般圓滿"時，省略一個"圓滿"字而說"如榕樹圓滿"。所以說"枝幹均勻的榕樹"等。因為不是所有榕樹都是圓滿的，或者因為有"圓滿"字相近，所以只取圓滿的榕樹，即使不省略一個圓滿字也可得此義，所以說"如榕樹般圓滿"。"他的多少"是將o音變成va音。 "均勻圓頸"是均勻善圓的頸。應理解為：如鶴般長頸，如鷺鷥般曲頸，如豬般寬頸。"如金小鼓"是指如用金製成的小鼓。 "具最勝味覺"是指吞嚥、內攝甜等差別之味稱為味覺，其最勝者為最勝味覺，他具有這些故稱具最勝味覺。"由此"是指因為營養不遍佈而成為虛弱體質，他們多病。

Hanūti sannissayadantādhārassa samaññā, taṃ bhagavato sīhassa hanu viya, tasmā bhagavā sīhahanu. Tattha yasmā buddhānaṃ rūpakāyassa, dhammakāyassa ca upamā nāma hīnūpamāva, natthi samānūpamā, kuto adhikūpamā, tasmā ayampi hīnūpamāti dassetuṃ 『『tatthā』』tiādi vuttaṃ. Yasmā mahāpurisassa heṭṭhimānurūpavaseneva uparimampi saṇṭhitaṃ, tasmā vuttaṃ 『『dvepi paripuṇṇānī』』ti, tañca kho na sabbaso parimaṇḍalatāya, atha kho tibhāgāvasesamaṇḍalatāyāti āha 『『dvādasiyā pakkhassa candasadisānī』』ti. Sallakkhetvāti attano lakkhaṇasatthānusārena upadhāretvā. Dantānaṃ uccanīcatā abbhantarabāhirapassavasenapi veditabbā, na aggavaseneva. Tenāha 『『ayapaṭṭakena chinnasaṅkhapaṭalaṃ viyā』』ti. Ayapaṭṭakanti kakacaṃ adhippetaṃ. Samā bhavissanti, na visamā, samasaṇṭhānāti attho.

Sātisayaṃ mududīghaputhulatādippakāraguṇā hutvā bhūtā jātāti pabhūtā, bha-kārassa ha-kāraṃ katvā pahūtā jivhā etassāti pahūtajivho.

Vicchinditvā vicchinditvā pavattasaratāya chinnassarāpi. Anekākāratāya bhinnassarāpi. Kākassa viya amanuññasaratāya kākassarāpi. Apalibuddhattāti anupaddutavatthukattā, vatthūti ca akkharuppattiṭṭhānaṃ veditabbaṃ. Aṭṭhaṅgasamannāgatoti ettha aṅgāni parato āgamissanti. Mañjughosoti madhurassaro.

Abhinīlanettoti adhikanīlanetto, adhikatā ca sātisayaṃ nīlabhāvena veditabbā, na nettanīlabhāvasseva adhikabhāvatoti āha 『『na sakalanīlanetto』』tiādi. Pītalohitavaṇṇā setamaṇḍalagatarājivasena. Nīlasetakāḷavaṇṇā pana taṃtaṃmaṇḍalavaseneva veditabbā.

『『Cakkhubhaṇḍanti akkhidala』』nti keci. 『『Akkhidalavaṭuma』』nti aññe. Akkhidalehi pana saddhiṃ akkhibimbanti veditabbaṃ. Evañhi viniggatagambhīrajotanāpi yuttā hoti. 『『Adhippeta』』nti iminā ayamettha adhippāyo ekadesena samudāyupalakkhaṇañāyenāti dasseti. Yasmā pakhuma-saddo loke akkhidalalomesu niruḷho, tenevāha 『『mudusiniddhanīlasukhumapakhumācitāni akkhīnī』』ti.

Kiñcāpi uṇṇā-saddo loke avisesato lomapariyāyo, idha pana lomavisesavācakoti āha 『『uṇṇā loma』』nti. Nalāṭavemajjhejātāti nalāṭamajjhagatā jātā. Odātatāya upamā, na mudutāya . Uṇṇā hi tatopi sātisayaṃ mudutarā. Tenāha『『sappi maṇḍe』』tiādi. Rajatapubbuḷakanti rajatamayatārakamāha.

Dve atthavase paṭicca vuttanti yasmā buddhā, cakkavattino ca paripuṇṇanalāṭatāya, paripuṇṇasīsabimbatāya ca 『『uṇhīsasīsā』』ti vuccanti, tasmā te dve atthavase paṭicca 『『uṇhīsasīso』』ti idaṃ vuttaṃ. Idāni taṃ atthadvayaṃ mahāpurise suppatiṭṭhitanti 『『mahāpurisassa hī』』tiādi vuttaṃ. Saṇhatamatāya, suvaṇṇavaṇṇatāya, pabhassaratāya, paripuṇṇatāya ca rañño bandhauṇhīsapaṭṭo viya virocati. Kapisīsāti dvidhābhūtasīsā. Phalasīsāti phalitasīsā. Aṭṭhisīsāti maṃsassa abhāvato ativiya aṭṭhitāya, patanubhāvato vā taconaddhaaṭṭhimattasīsā. Tumbasīsāti lābusadisasīsā. Pabbhārasīsāti piṭṭhibhāgena olambamānasīsā. Purimanayenāti paripuṇṇanalāṭatāpakkhena. Uṇhīsaveṭhitasīso viyāti uṇhīsapaṭṭena veṭhitasīsapadeso viya. Uṇhīsaṃ viyāti chekena sippinā viracitauṇhīsamaṇḍalaṃ viya.

Vipassīsamaññāvaṇṇanā

我來為您直譯這段巴利文： "頜"是承托牙齒的依處的名稱，世尊的頜如獅子的頜，因此世尊稱為獅子頜。其中因為對諸佛的色身和法身來說，譬喻都是低劣的譬喻，沒有相等的譬喻，更不用說更勝的譬喻，所以爲了顯示這也是低劣的譬喻而說"其中"等。因為大人的上頜是隨順下頜而安立，所以說"兩者都圓滿"，這不是完全的圓形，而是三分之二圓形，所以說"如十二日之月"。"觀察"是依照自己的相書仔細考察。牙齒的高低應當從內外兩側理解，不僅僅從頂端。所以說"如鐵板切割的貝層"。"鐵板"是指鋸子。"將平等"即不參差，意思是形狀均等。 "具廣長舌"是指舌頭以殊勝柔軟、長、寬等種種功德性質而產生廣大，將bh音變成h音而成為pahūta（廣大），他具有這樣的舌頭故稱具廣長舌。 因為聲音斷斷續續而成為"斷音"。因為多種聲調而成為"異音"。因為聲音不悅耳如烏鴉而成為"烏鴉音"。"無障礙"是因為發聲處無損害，應知"處"是指字音生起之處。"具足八支"，這裡的支分後面會說到。"柔美音"是指悅耳聲。 "極黑眼"是指特別黑的眼睛，特別是以殊勝的黑色來理解，不是說眼睛的黑色特別多，所以說"不是全黑眼"等。黃色和紅色是指白輪中的紋理。而藍色、白色、黑色應當依各自的輪理解。 有人說"眼器即眼瞼"。其他人說"眼瞼圓周"。但應理解為包括眼瞼的眼球。這樣解釋凸出深邃也合適。以"所說"這詞顯示這裡的意思是以部分表示整體的方式。因為"睫毛"一詞在世間固定用於眼瞼毛，所以說"眼睛具有柔軟、潤澤、黑色、細緻的睫毛"。 雖然"絨毛"一詞在世間泛指毛髮，但在這裡是指特殊的毛髮，所以說"絨毛是毛"。"生於額中央"是指生在額頭中間。白色是譬喻，不是柔軟的譬喻。因為絨毛比那個更加柔軟。所以說"酥精"等。"銀泡"是指銀製的星。 "基於兩種意義而說"是因為佛陀和轉輪王因為額頭圓滿和頭頂圓滿而稱為"肉髻頭"，所以基於這兩種意義而說"肉髻頭"。現在說"因為大人"等是爲了顯示這兩種意義在大人中很好地確立。因為細緻、金色、光明、圓滿而如國王所繫的頭飾帶般莊嚴。"猴頭"是指分裂的頭。"果頭"是指裂開的頭。"骨頭"是指因為無肉或者因為極瘦而只有皮包骨的頭。"瓠頭"是指如葫蘆般的頭。"懸頭"是指後部下垂的頭。"前述方式"是指依圓滿額頭的方面。"如纏肉髻頭"是指如用頭飾帶纏繞的頭部。"如肉髻"是指如巧匠製作的圓肉髻。 毗婆尸名稱釋義

37.Tassa vitthāroti tassa lakkhaṇapariggaṇhane nemittakānaṃ santappanassa vitthāro vitthārakathā. Gabbhokkantiyaṃ nimittabhūta supinapaṭiggāhakasantappane vuttoyeva. Niddosenāti khārikaloṇikādidosarahitena. Dhātiyoti thaññapāyikā dhātiyo. Tā hi dhāpenti thaññaṃ pāyentīti dhātiyo.『『Tathā』』ti iminā 『『saṭṭhi』』nti padaṃ upasaṃharati , sesāpīti nhāpikā, dhārikā, parihārikāti imā tividhā. Tāpi dahanti vidahanti nhānaṃ dahanti dhārentīti 『『dhātiyo』』 tveva vuccanti. Tattha dhāraṇaṃ urasā, ūrunā, hatthehi vā suciraṃ velaṃ sandhāraṇaṃ. Pariharaṇaṃ aññassa aṅkato attano aṅkaṃ, aññassa bāhuto attano bāhuṃ upasaṃharantehi haraṇaṃ sampāpanaṃ.

38.Mañjussaroti saṇhassaro. Yo hi saṇho, so kharo na hotīti āha 『『akharassaro』』ti. Vaggussaroti manorammassaro, manorammatā cassa cāturiyane puññayogatoti āha 『『chekanipuṇassaro』』ti. Madhurassaroti sotasukhassaro, sotasukhatā cassa ativiya iṭṭhabhāvenāti āha 『『sātassaro』』ti. Pemanīyassaroti piyāyitabbassaro, piyāyitabbatā cassa suṇantānaṃ attani bhattisamuppādanenāti āha 『『pemajanakassaro』』ti. Karavīkassaroti. Karavīkasaddo yesaṃ sattānaṃ sotapathaṃ upagacchati, te attano sarasampattiyā pakatiṃ jahāpetvā avase karonto attano vase vatteti, evaṃ madhuroti dassento 『『tatrida』』ntiādimāha. Tattha 『『karavīkasakuṇe』』tiādi tassa sabhāvakathanaṃ. Laḷitanti pītivegasamuṭṭhitaṃ līḷaṃ. Chaḍḍetvāti 『『saṅkharaṇampi madhurasaddasavanantarāyakara』』nti tiṇāni apanetvā. Anikkhipitvāti bhūmiyaṃ anikkhipitvā ākāsagatameva katvā. Anubaddhamigā vāḷamigehi. Tato maraṇabhayaṃ hitvā. Pakkhe pasāretvāti pakkhe yathāpasārite katvā apatantā tiṭṭhanti.

Suvaṇṇapañjaraṃ vissajjesi yojanappamāṇe ākāse attano āṇāya pavattanato. Tenāha 『『so rājāṇāyā』』tiādi. Laḷiṃsūti laḷitaṃ kātuṃ ārabhiṃsu. Taṃ pītinti taṃ buddhaguṇārammaṇaṃ pītiṃ teneva nīhārena punappunaṃ pavattaṃ pītiṃ avijahitvā vikkhambhitakilesā therānaṃ santike laddhadhammassavanasappāyā upanissayasampattiyā paripakkañāṇatāya sattahi…pe… patiṭṭhāsi. Sattasatamattena orodhajanena saddhiṃ padasāva therānaṃ santikaṃ upagatattā 『『sattahi jaṅghasatehi saddhi』』nti vuttaṃ. Tatoti karavīkasaddato. Satabhāgena…pe… veditabbo anekakappakoṭisatasambhūtapuññasambhārasamudāgatavatthusampattibhāvato.

39.Kammavipākajanti sātisayasucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ kammavipākena sahajātaṃ, kammassa vā vipākabhāvena jātaṃ pasādacakkhu. Duvidhañhi dibbacakkhuṃ kammamayaṃ, bhāvanāmayanti. Tatridaṃ kammamayanti āha 『『na bhāvanāmaya』』nti. Bhāvanāmayaṃ pana bodhimūle uppajjissati. Ayaṃ 『『so』』ti sallakkhaṇaṃ kāmaṃ manoviññāṇena hoti, cakkhuviññāṇena pana tassa tathā vibhāvitattā manoviññāṇassa tattha tathāpavattīti āha 『『yena nimittaṃ…pe… sakkotī』』ti.

40.Vacanatthoti saddattho. Nimīlananti nimīlanadassanaṃ navisuddhaṃ, tathā ca akkhīni avivaṭāni nimīladassanassa na visuddhibhāvato. Tabbipariyāyato pana dassanaṃ visuddhaṃ, vivaṭañcāti āha 『『antarantarā』』tiādi.

我來為您直譯這段巴利文： 37. "其詳述"是指對相的認定中令占相者滿意的詳細解說。在入胎時夢兆的接受者滿意中已說過。"無過失"是指無堿性、咸性等過失。"乳母"是指哺乳的乳母。她們使嬰兒吃奶，故稱乳母。"如是"這詞是指"六十"這個詞，"其餘"是指洗浴女、抱持女、照顧女這三種。她們也因為安排、執行沐浴，抱持而統稱為"乳母"。其中抱持是指用胸、大腿或手長時間支撐。照顧是指從他人懷中抱到自己懷中，從他人手臂抱到自己手臂的轉移和照料。 38. "柔音"是指細和音。因為凡是細和的就不會粗糙，所以說"非粗音"。"和雅音"是指悅意音，其悅意是因為善巧和福德相應，所以說"巧妙音"。"甜美音"是指悅耳音，其悅耳是因為極其可意，所以說"愉悅音"。"可愛音"是指值得愛樂的音，其值得愛樂是因為能在聽者心中產生敬愛，所以說"生愛音"。"迦羅頻伽音"，爲了顯示迦羅頻伽聲進入眾生耳道時，以其音聲殊勝使他們放棄本性，不由自主地受其控制，如此甜美，所以說"在此"等。其中"迦羅頻伽鳥"等是說明它的本性。"舞動"是由喜悅力量生起的搖擺。"除去"是因為"即使沙沙聲也會妨礙甜美聲音的聽聞"而去除草木。"不放下"是指不放在地上而保持在空中。野獸追逐的鹿因此捨棄死亡的恐懼。"展開翅膀"是指保持翅膀展開而不飛落地停立。 釋放金籠是因為在一由旬範圍的空中以自己的命令運轉。所以說"他以王命"等。"舞動"是指開始做搖擺動作。"其喜"是指對佛陀功德所緣的喜悅，以那種方式反覆生起的喜悅不離開，止息煩惱，在長老處得到適宜的聞法，因為具足善緣，智慧成熟，與七...而住立。因為與大約七百後宮女眷步行前往長老處，所以說"與七百腿"。"從彼"是指從迦羅頻伽聲。"百分之一"等應當理解為因為具足由數百億劫積集的福德資糧所成就的事物。 39. "業異熟生"是指由極勝善行業所生，不被膽汁、痰、血等所障礙，能接受遠處所緣，與業異熟俱生，或由業的異熟而生的凈眼。天眼有兩種：業所成和修所成。這是業所成，所以說"非修所成"。修所成的將在菩提樹下生起。這個"他"的認知雖然是由意識完成，但因為由眼識如此顯現，意識才如此轉起，所以說"由此相...能夠"。 40. "語義"是指詞義。"閉眼"是指閉眼的觀察不清凈，如是眼睛不開，因為閉眼的觀察不清凈。但相反地，觀察清凈且開啟，所以說"中間"等。

1. Nī-iti – jānanatthaṃ dhātuṃ gahetvā āha 『『panayati jānātī』』ti. Yato vuttaṃ 『『animittā na nāyare』』ti (visuddhi. 1.174; saṃ. ni. aṭṭha. 1.1.20), 『『vidūbhi neyyaṃ naravarassā』』ti (netti. saṅgahavāra) ca. Nī-iti pana pavattanatthaṃ dhātuṃ gahetvā 『『nayati pavattetī』』ti. Appamatto ahosi tesu tesu kiccakaraṇīyesu.

2. Vassāvāso vassaṃ uttarapadalopena, tasmā vassaṃ, vasse vā, sannivāsaphāsutāya arahatīti vassiko, pāsādo. Māsā pana vasse utumhi bhavāti vassikā. Itaresūti hemantikaṃ gimhikanti imesu. Eseva nayoti uttarapadalopena niddesaṃ atidisati.

Nātiucco hoti nātinīcoti gimhiko viya ucco, hemantiko viya nīco na hoti, atha kho tadubhayavemajjhalakkhaṇatāya nātiucco hoti, nātinīco. Assāti pāsādassa. Nātibahūnīti gimhikassa viya na atibahūni. Nātitanūnīti hemantikassa viya na khuddakāni, tanutarajālāni ca. Missakānevāti hemantike viya na uṇhaniyāneva, gimhike viya ca na sītaniyāneva, atha kho ubhayamissakāneva. Tanukānīti na puthulāni. Uṇhappavesanatthāyāti sūriyasantāpānuppavesāya. Bhittiniyūhānīti dakkhiṇapasse bhittīsu niyūhāni. Siniddhanti sinehavantaṃ, siniddhaggahaṇeneva cassa garukatāpi vuttā eva. Kaṭukasannissitanti tikaṭukādikaṭukadrabbūpasañhitaṃ. Udakayantānīti udakadhārāvissandayantāni. Yathā jalayantāni, evaṃ himayantānipi tattha karonti eva. Tasmā hemante viya himāni patantāniyeva hontīti ca veditabbaṃ.

Sabbaṭṭhānānipīti sabbāni paṭikiriyānhānabhojanakīḷāsañcaraṇādiṭṭhānānipi, na nivāsaṭṭhānāniyeva. Tenāha 『『dovārikāpī』』tiādi. Tattha kāraṇamāha 『『rājā kirā』』tiādi.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Jiṇṇapurisavaṇṇanā

我來為您直譯這段巴利文： 41. 取"尼"作為知曉義的詞根，所以說"引導即知曉"。因此說"無相不可知"和"應由智者知曉人中最勝者"。而取"尼"作為運轉義的詞根，所以說"引導即運轉"。在種種應做的事情中他不放逸。 42. "雨季住所"中"雨季"為后詞省略，因此在雨季，或於雨季，因為適合居住而稱為"雨季"，即樓閣。而"月"是在雨季時節所生，故稱"雨季"。"在其他"是指在冬季和夏季這些。"同樣方式"是指類推後詞省略的說明。 "不太高不太低"是指不像夏季樓閣那樣高，不像冬季樓閣那樣低，而是處於兩者中間的特徵，所以不太高不太低。"它"是指樓閣。"不太多"是指不像夏季樓閣那樣太多。"不太薄"是指不像冬季樓閣那樣小，也不是更薄的窗格。"混合"是指不像冬季樓閣那樣只有熱氣，也不像夏季樓閣那樣只有冷氣，而是兩者混合。"薄"是指不粗厚。"為熱氣進入"是爲了讓太陽的熱氣進入。"壁突"是指南邊墻壁上的突出物。"潤澤"是指有潤滑性，以潤澤一詞也已說明其重要性。"辛味相關"是指與三辛等辛味物質相聯繫。"水器"是指流出水流的器具。如水器一樣，他們也製作冰器。因此應知也像冬天那樣有冰降落。 "所有處所"是指所有洗浴、飲食、遊戲、遊覽等處所，不僅僅是住所。所以說"守門人"等。其中說明原因說"據說國王"等。 第一誦分釋義結束。 老人釋義

44.Gopānasivaṅkanti vaṅkagopānasī viya. Vaṅkānañhi vaṅkabhāvassa nidassanatthaṃ avaṅkagopānasīpi gayhati. Ābhoggavaṅkanti ādito paṭṭhāya abbhuggatāya kuṭilasarīratāya vaṅkaṃ. Tenāha 『『khandhe』』tiādi. Daṇḍaparaṃ daṇḍaggahaṇaparaṃ ayanaṃ gamanaṃ etassāti daṇḍaparāyanaṃ, daṇḍo vā paraṃ āyanaṃ gamanakāraṇaṃ etassāti daṇḍaparāyanaṃ. Ṭhānādīsu daṇḍo gati avassayo etassa tena vinā appavattanatoti daṇḍagatikaṃ, gacchati etenāti vā gati, daṇḍo gati gamanakāraṇaṃ etassāti daṇḍagatikaṃ. Daṇḍapaṭisaraṇanti etthāpi eseva nayo. Jarāturanti jarāya kilantaṃ assavasaṃ. Yadā ratho purato hotīti dvedhāpathe sampatte purato gacchante balakāye tattha ekaṃ saṇṭhānaṃ āruḷho majjhe gacchanto bodhisattena āruḷho ratho itaraṃ saṇṭhānaṃ gacchanto yadā purato hoti. Pacchā balakāyoti tadā pacchā hoti sabbo balakāyo. Tādise okāseti tādise vuttappakāre maggappadese. Taṃ purisanti taṃ jiṇṇapurisaṃ. Suddhāvāsāti siddhatthādīnaṃ tiṇṇaṃ sammāsambuddhānaṃ sāsane brahmacariyaṃ caritvā suddhāvāsabhūmiyaṃ nibbattabrahmāno. Te hi tadā tattha tiṭṭhanti. 『『Kiṃ paneso jiṇṇo nāmā』』ti eso tayā vuccamāno kiṃ atthato, taṃ me niddhāretvā kathehīti dasseti. Aniddhāritasarūpattā hi tassa attano bodhisatto liṅgasabbanāmena taṃ vadanto 『『ki』』nti āha. 『『Yathā kiṃ te jāta』』nti dvayameva hi loke yebhuyyato jāyati itthī vā puriso vā, tathāpi taṃ liṅgasabbanāmena vuccati, evaṃ sampadamidaṃ veditabbaṃ. 『『Kiṃ vuttaṃ hotī』』tiādi tassa aniddhāritasarūpataṃyeva vibhāveti.

『『Tena hī』』tiādi 『『ayañca jiṇṇabhāvo sabbasādhāraṇattā mayhampi upari āpattito evā』』ti mahāsattassa saṃvijjanākāravibhāvanaṃ. Rathaṃ sāretīti sārathi. Kīḷāvihāratthaṃ uyyuttā yanti upagacchanti etanti uyyānaṃ. Alanti paṭikkhepavacanaṃ. Nāmāti garahaṇe nipāto 『『kathañhināmā』』tiādīsu (pārā. 39, 42, 87, 88, 90, 166, 170; pāci. 1, 13, 36) viya. Jātiyā ādīnavadassanatthaṃ taṃmūlassa ummūlanaṃ viya hotīti, tassa ca avassitabhāvato 『『jātiyā mūlaṃkhaṇanto nisīdī』』ti āha. Siddhe hi kāraṇe phalaṃ siddhameva hotīti. Pīḷaṃ janetvā antotudanavasena sabbapaṭhamaṃ hadayaṃ anupavissa ṭhitattā paṭhamena sallena hadayeviddho viya nisīdīti yojanā.

Byādhipurisavaṇṇanā

47.Pubbevuttanayenevāti 『『suddhāvāsā kirā』』tiādinā pubbe vutteneva nayena. Ābādhikanti ābādhavantaṃ. Dukkhitanti sañjātadukkhaṃ. Ajātanti ajātabhāvo, nibbānaṃ vā.

Kālakatapurisavaṇṇanā

1. Bhantanettakuppalādi vividhaṃ katvā lātabbato vilāto, vayhaṃ, sivikā cāti āha 『『vilātanti sivika』』nti. Sivikāya diṭṭhapubbattā mahāsatto citakapañjaraṃ 『『sivika』』nti āha. Ito paṭigatanti ito bhavato apagataṃ . Katakālanti pariyosāpitajīvanakālaṃ. Tenāha 『『yattaka』』ntiādi.

Pabbajitavaṇṇanā

我來為您直譯這段巴利文： 44. "如椽彎曲"是指如彎曲的椽木。爲了顯示彎曲的彎曲性，也取不彎的椽木作比較。"弓形彎曲"是指從開始就因身體彎曲而向上彎曲。所以說"肩"等。"以杖為依"是指行走以持杖為主，或者以杖為其行走的主要原因。"杖行"是指在站立等時以杖為其行動的依靠，沒有杖就不能活動，或者說"行"是指以此行走，杖是其行走的原因，故稱"杖行"。"以杖為依靠"也是同樣的道理。"衰老"是指被老齡折磨而不自在。"當車在前"是指在到達岔路時，軍隊在前行進，在那裡一部分登上一個方位，菩薩所乘的車在中間行進，另一部分前往另一個方位時，當車在前時。"軍隊在後"是指那時所有軍隊都在後面。"在那樣的地方"是指在所說那樣的道路處。"那個人"是指那個老人。"凈居"是指在悉達多等三位正等覺者的教法中修梵行後轉生到凈居天的諸梵天。那時他們住在那裡。"這是什麼叫老"是顯示"這個你所說的，究竟是什麼，請為我解釋說明"。因為其本質不明確，所以菩薩用代詞稱呼它說"什麼"。如"你生的是什麼"，因為世間大多隻生男或女兩種，即使如此也用代詞稱呼，應知這也是同樣的道理。"這是什麼意思"等是顯示其本質的不明確性。 "因此"等是顯示"這個老相因為是共同的，必定也將降臨到我身上"，這是大士的警覺狀態。"駕車者"是指駕馭者。"遊園"是指為遊戲娛樂而出發前往的地方。"夠了"是拒絕語。"實在"是責備的語氣詞，如"怎麼竟然"等用例。爲了看見生的過患，像是要拔除它的根本，因為依止於它，所以說"坐著挖掘生之根"。因為因成就時果必定成就。意思是因為首先以內刺的方式產生壓迫進入內心而住立，所以像被第一支箭射中心臟般地坐著。 病人釋義 47. "如前所說方式"即如前所說"據說凈居"等的方式。"有病"是指具有疾病。"苦"是指生起痛苦。"不生"是指不生的狀態，或指涅槃。 死人釋義 50. 因為應當以各種方式如轉動眼球等而運送，所以稱為運送具，即轎、轎子，所以說"運送具即轎子"。因為以前見過轎子，大士稱火葬架為"轎子"。"從此離去"是指從此有離去。"命終"是指完結生命時間。所以說"多少"等。 出家人釋義

1. Dhammaṃ caratīti dhammacaraṇo, tassa bhāvo dhammacaraṇabhāvoti dhammacariyameva vadati. Evaṃ ekekassa padassāti yathā 『『sādhudhammacariyāti pabbajito』』ti yojanā, evaṃ 『『sādhusamacariyāti pabbajito』』tiādinā ekekassa padassa yojanā veditabbā. Sabbānīti 『『sādhudhammacariyā』』tiādīsu āgatāni sabbāni dhammasamakusalapuññapadāni. Dasakusalakammapathavevacanānīti dānādīni dasakusaladhammapariyāyapadāni.

Bodhisattapabbajjāvaṇṇanā

1. Pabbajitassa dhammiṃ kathaṃ sutvāti sambandho. Aññañca saṅgītianāruḷhaṃ tena tadā vuttaṃ dhammiṃ kathanti yojanā. 『『Vaṃsovā』』ti padattayena dhammatā esāti dasseti. Cirassaṃ cirassaṃ passanti dīghāyukabhāvato. Tathā hi vuttaṃ 『『bahūnaṃ vassānaṃ…pe… accayenā』』ti. Tenevāti na cirassaṃ diṭṭhabhāveneva. Acirakālantarikameva pubbakālakiriyaṃ dassento 『『jiṇṇañca disvā…pe… pabbajitañca disvā, tasmā ahaṃ pabbajitomhi rājā』』ti āha yathā 『『nhatvā vatthaṃ paridahitvā gandhaṃ vilimpitvā mālaṃ piḷandhitvā bhutto』』ti.

Mahājanakāyaanupabbajjāvaṇṇanā

55.『『Kasmāpanetthā』』tiādinā tesaṃ caturāsītiyā pāṇasahassānaṃ mahāsatte saṃbhattataṃ, saṃvegabahulatañca dasseti, yato sutaṭṭhāneyeva ṭhatvā ñātimittādīsu kiñci anāmantetvā mattavaravāraṇo viya ayomayabandhanaṃ ghanabandhanaṃ chinditvā pabbajjaṃ upagacchiṃsu.

Cattāro māse cārikaṃ cari na tāva ñāṇassa paripākaṃ gatattā.

Yadā pana ñāṇaṃ paripākaṃ gataṃ, taṃ dassento 『『ayaṃ panā』』tiādimāha. Sabbeva ime pabbajitā mama gamanaṃ jānissanti, jānantā ca maṃ anubandhissantīti adhippāyo. Sannisīvesūti sannisinnesu. Saṇatevāti saṇati viya saddaṃ karoti viya.

Avivekārāmānanti anabhirativivekānaṃ. Ayaṃ kāloti ayaṃ tesaṃ pabbajitānaṃ mama gamanassa ajānanakālo. Nikkhamitvāti paṇṇasālāya niggantvā, mahābhinikkhamanaṃ pana pageva nikkhanto. Pāramitānubhāvena uṭṭhitaṃ upari devatāhi dibbapaccattharaṇehi supaññattampi mahāsattassa puññānubhāvena siddhattā tena paññattaṃ viya hotīti vuttaṃ 『『pallaṅkaṃ paññapetvā』』ti. 『『Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatū』』tiādi (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5; 8.13; mahāni. 17, 196) nayappavattaṃ caturaṅgavīriyaṃ adhiṭṭhahitvā. Vūpakāsanti vivekavāsaṃ.

Aññenevāti yattha mahāpuriso tadā viharati, tato aññeneva disābhāgena. Kāmaṃ bodhimaṇḍo jambudīpassa majjhe nābhiṭṭhāniyo, tadā pana brahāraññe vivitte yogīnaṃ paṭisallānasāruppo hutvā tiṭṭhati, tadañño pana jambudīpappadeso yebhuyyena bahujano ākiṇṇamanusso iddho phīto ahosi. Tena te taṃ taṃ janapadadesaṃ uddissa gatā 『『anto jambudīpābhimukhā cārikaṃ pakkantā』』ti vuttā anto jambudīpābhimukhā, na himavantādipabbatābhimukhāti attho.

Bodhisattaabhinivesavaṇṇanā

我來為您直譯這段巴利文： 53. "修行法"是指行法者，其狀態為修行法的狀態，即說法行。"如是每一詞"是指如"善法行即出家人"的關係，如是"善等行即出家人"等，應知每一詞的關係。"一切"是指在"善法行"等中出現的一切法、等、善、福等詞。"十善業道的異名"是指佈施等十善法的同義詞。 菩薩出家釋義 54. "聽聞出家人的如法之語"是關聯語。意思是"和其他未編入結集的他當時所說的如法之語"。以"傳統"等三詞顯示這是常法。因為長壽所以很久很久才見一次。因此說"經過很多年"等。"正因如此"即因為不久見到。顯示不久間隔的前行動作，所說"見到老人...見到出家人，因此我出家了，大王"，如"沐浴、穿衣、涂香、戴花、進食"。 大眾隨從出家釋義 55. 以"為什麼在這裡"等顯示那八萬四千眾生對大士的敬愛和多有警懼，因此他們只站在聽聞處，不告訴親友等任何人，如醉最勝象切斷鐵鏈和重鏈一樣前往出家。 四個月遊行，是因為智慧尚未成熟。 當智慧成熟時，為顯示這點而說"這個"等。意思是這些出家人都將知道我的去向，知道后就會跟隨我。"安坐"是指已安坐下來。"發出聲音"是指好像發出聲音。 "不樂獨處"是指不喜歡獨處。"這時"是指這些出家人不知道我去向的時候。"出去"是指從葉屋出去，而大出離則早已出發。由波羅蜜力量升起，雖在上方諸天以天鋪具善敷，因為大士福德力量成就，所以如他所設一樣，因此說"設定座位"。以"就讓皮、筋、骨留存"等方式生起，住立四分勇猛。"獨處"是指獨居生活。 "另一"是指當時大人所住之處的另一方位。雖然菩提道場是閻浮提中央的臍處，但那時在大林野中成為適合瑜伽士獨修的寂靜處而住立，而其他閻浮提地區大多人眾擁擠、繁榮富庶。因此他們前往各個地區，所說"向閻浮提內部遊行而去"的意思是向閻浮提內部，不是向喜馬拉雅等山。 菩薩住處釋義

1. Kāmaṃ bhagavā buddho hutvā sattasattāhāni tattheva vasi, sabbapaṭhamaṃ pana visākhapuṇṇamaṃ sandhāya 『『ekarattivāsaṃ upagatassā』』ti vuttaṃ. Rahogatassāti raho janavivittaṃ ṭhānaṃ upagatassa, tena gaṇasaṅgaṇikābhāvena mahāsattassa kāyavivekamāha. Paṭisallīnassāti nānārammaṇacārato cittassa nivattiyā pati sammadeva nilīnassa tattha avisaṭacittassa, tena cittasaṅgaṇikābhāvenassa pubbabhāgiyaṃ cittavivekamāha. Dukkhanti jātiādimūlakaṃ dukkhaṃ. Kāmaṃ cutūpapātāpi jātimaraṇāni eva, maraṇajātiyova 『『jāyati mīyatī』』ti pana vatvā 『『cavati upapajjatī』』ti vacanaṃ na ekabhavapariyāpannānaṃ nesaṃ gahaṇaṃ, atha kho nānābhavapariyāpannānaṃ ekajjhaṃ gahaṇanti dassento āha 『『idaṃ dvayaṃ…pe… vutta』』nti. Kasmā pana lokassa kicchāpattiparivitakkane 『『jarāmaraṇassā』』ti jarāmaraṇavasena niyamanaṃ katanti āha 『『yasmā』』tiādi. Jarāmaraṇameva upaṭṭhāti āditoti adhippāyo. Abhiniviṭṭhassāti āraddhassa. Paṭiccasamuppādamukhena vipassanārambhe tassa jarāmaraṇato paṭṭhāya abhiniveso aggato yāva mūlaṃ otaraṇaṃ viyāti āha 『『bhavaggato otarantassa viyā』』ti.

Upāyamanasikārāti upāyena manasikaraṇato manasikārassa pavattanato. Idāni taṃ upāyamanasikārapariyāyaṃ yonisomanasikāraṃ sarūpato, pavattiākārato ca dassetuṃ 『『aniccādīni hī』』tiādi vuttaṃ. Yonisomanasikāro nāma hotīti yāthāvato manasikārabhāvato. Aniccādīnīti ādi-saddena dukkhānattaasubhādīnaṃ gahaṇaṃ. Ayanti 『『etadahosī』』ti evaṃ vutto 『『kimhi nu kho satī』』tiādinayappavatto manasikāro. Tesaṃ aññataroti tesu aniccādimanasikāresu aññataro eko. Ko pana soti? Aniccamanasikārova, tattha kāraṇamāha 『『udayabbayānupassanāvasena pavattattā』』ti. Yañhi uppajjati ceva cavati ca, taṃ aniccaṃ udayavayaparicchinnattā addhuvanti katvā. Tassa pana tabbhāvadassanaṃ yāthāvamanasikāratāya yonisomanasikāro . Ito yonisomanasikārāti hetumhi nissakkavacananti tassa iminā 『『upāyamanasikārenā』』ti hetumhi karaṇavacanena atthamāha. Samāgamo ahosīti yāthāvato paṭivijjhanavasena saṅgamo ahosi. Kiṃ pana tanti kiṃ pana taṃ jarāmaraṇakāraṇanti āha 『『jātī』』ti. 『『Jātiyā kho』』tiādīsu ayaṃ saṅkhepattho – kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃ paccayā jarāmaraṇa』』nti jarāmaraṇakāraṇaṃ pariggaṇhantassa bodhisattassa 『『yasmiṃ sati yaṃ hoti, asati ca na hoti, taṃ tassa kāraṇa』』nti evaṃ abyabhicārikāraṇapariggaṇhane 『『jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa』』nti yā jarāmaraṇassa kāraṇapariggāhikā paññā uppajjati, tāya uppajjantiyā samāgamo ahosīti. Sabbapadānīti 『『kimhi nu kho sati jāti hotī』』tiādinā āgatāni jātiādīni viññāṇapariyosānāni nava padāni.

我來為您直譯這段巴利文： 57. 雖然世尊成佛后在那裡住了七個七日,但是說"一夜住宿的"是指最初的毗舍浦月圓日。"獨處"是指前往無人寂靜之處,以此說明大士因遠離群眾雜事而有身體的遠離。"獨坐"是指由於心從各種所緣轉回而完全安住,心不散亂,以此說明他因遠離心的雜事而有前分的心的遠離。"苦"是指以生等為根本的苦。雖然死生也就是生死,但說了"生死"后又說"死生",這不是取同一生有所攝的它們,而是爲了顯示取不同生有所攝的它們一起,所以說"這兩種...所說"。為什麼在思惟世間的苦難時以"老死"而限定呢?說"因為"等。意思是老死最先顯現。"專注"是指開始。因為以緣起門開始觀時,從老死開始專注,如從頂端下降到根本,所以說"如從有頂下降"。 "方便作意"是指以方便而作意,作意的運轉。現在爲了從自性和運轉方式顯示那方便作意的同義詞如理作意,說"無常等"等。"稱為如理作意"是因為是如實的作意性。"無常等"中的等字包括苦、無我、不凈等。"這"是指如"這樣想"所說的"什麼存在時"等方式運轉的作意。"其中之一"是指在這些無常等作意中的一個。是哪一個呢?就是無常作意,關於這點說明原因"因為以生滅隨觀方式運轉"。因為凡是生起和滅沒的,因為被生滅所限定而不堅固,所以是無常。對它的如此性的觀察因為是如實作意性而成為如理作意。"由於這如理作意"中的從格表示因,所以用具格"以方便作意"來說明其義。"有所遭遇"是指通過如實通達而有所遭遇。"那是什麼"是指那老死的原因,所以說"生"。在"有生時"等中,這是簡要意思—當菩薩觀察"什麼存在時有老死,以什麼為緣有老死"這老死的原因時,以"當某物存在時某物存在,不存在時不存在,那就是它的原因"這樣觀察必然的原因,生起了"有生時有老死,以生為緣有老死"這樣觀察老死原因的智慧,與這生起的智慧相遇。"一切詞"是指以"什麼存在時有生"等方式而來的以識為最後的九個生等詞。

Dvādasapadike paṭiccasamuppāde idha yāni dve padāni aggahitāni, tesaṃ aggahaṇe kāraṇaṃ pucchitvā vissajjetukāmo tesaṃ gahetabbākāraṃ tāva dassento 『『ettha panā』』tiādimāha. Paccakkhabhūtaṃ paccuppannabhavaṃ paṭhamaṃ gahetvā tadanantaraṃ anāgataṃ 『『dutiya』』nti gahaṇe atīto tatiyo hotīti āha 『『avijjā saṅkhārā hi atīto bhavo』』ti. Nanu cettha anāgatassāpi bhavassa gahaṇaṃ na sambhavati paccuppannavasena abhinivesassa jotitattāti? Saccametaṃ, kāraṇe pana gahite phalaṃ gahitameva hotīti tathā vuttanti daṭṭhabbaṃ. Api cettha anāgatopi addhā atthato saṅgahito eva, yato parato 『『nāmarūpapaccayā saḷāyatana』』ntiādinā anāgataddhasaṅgahikā desanā pavattā. Tehīti avijjāsaṅkhārehi ārammaṇabhūtehi. Na ghaṭiyati na sambajjhati. Mahāpuriso hi paccuppannavasena abhiniviṭṭhoti aghaṭane kāraṇamāha. Adiṭṭhehīti anavabuddhehi, itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Sati anubodhe paṭivedhena bhavitabbanti āha 『『nasakkā buddhena bhavitu』』nti. Imināti mahāsattena. Teti avijjāsaṅkhārā. Bhavaupādānataṇhāvasenevāti bhavaupādānataṇhādassanavaseneva. Diṭṭhā taṃsabhāvataṃsahagatehi tehi samānayogakkhamattā. Visuddhimagge (visuddhi. 2.570) kathitāva, tasmā na idha kathetabbāti adhippāyo.

58.Paccayatoti hetuto, saṅkhāratoti attho. 『『Kimhi nu kho sati jarāmaraṇaṃ hotī』』tiādinā hi hetuparamparāvasena phalaparamparāya vuccamānāya 『『kimhi nu kho sati viññāṇaṃ hotī』』ti vicāraṇāya 『『saṅkhāre kho sati viññāṇaṃ hotī』』ti viññāṇassa visesakāraṇabhūte saṅkhāre aggahite tato viññāṇaṃ paṭinivattati nāma, na sabbapaccayato. Tenevāha 『『nāmarūpe kho sati viññāṇaṃ hotī』』ti (dī. ni.

我來為您直譯這段巴利文： 在十二支緣起中這裡沒有取兩支，爲了詢問和解答不取它們的原因，首先顯示應取的方式而說"在這裡"等。先取已親證的現在有，其次取未來為"第二"，過去成為第三，所以說"無明行是過去有"。難道在這裡也不可能取未來有，因為已經顯示以現在方式專注嗎？這是真的，但是應當知道當取了因時果也就已經取了，所以如此說。而且在這裡未來世實際上也已經包括在內，因此後來以"緣名色有六處"等方式而有包括未來世的開示。"以它們"是指以作為所緣的無明和行。不連線不相應。因為大人以現在方式而專注，所以說明不相應的原因。"未見"是指未了知，這是具格表示如此性的相。因為有了知就必定有通達，所以說"不能成佛"。"這個"是指大士。"它們"是指無明和行。"以有、取、愛的方式"是指以有、取、愛的顯示方式。因為與具有那個自性和俱有的它們是同樣的修習性質，所以看見。在清凈道論中已說，所以這裡不應說，這是意思。 58.. "從緣"是指從因，意思是從形成。因為以"什麼存在時有老死"等方式，當依據因的次第說果的次第時，在"什麼存在時有識"的觀察中，"有行時有識"，當不取作為識的特殊原因的諸行時，識從那裡轉回，不是從一切緣。因此說"有名色時有識"。

2.58), nāmampi cettha sahajātādivaseneva paccayabhūtaṃ adhippetaṃ, na kammūpanissayavasena paccuppannavasena abhinivisassa jotitattā. Ārammaṇatoti avijjāsaṅkhārasaṅkhātaārammaṇato, atītabhavasaṅkhātaārammaṇato vā. Atītaddhapariyāpannā hi avijjāsaṅkhārā. Yato paṭinivattamānaṃ viññāṇaṃ atītabhavatopi paṭinivattati nāma. Ubhayampīti paṭisandhiviññāṇampi vipassanāviññāṇampi. Nāmarūpaṃ nātikkamatīti paccayabhūtaṃ, ārammaṇabhūtañca nāmarūpaṃ nātikkamati tena vinā avattanato. Tenāha 『『nāmarūpato paraṃ na gacchatī』』ti.

Viññāṇe nāmarūpassa paccaye honteti viññāṇe nāmassa, rūpassa, nāmarūpassa ca paccaye honte. Nāmarūpe ca viññāṇassa paccaye honteti tathā nāme, rūpe, nāmarūpe ca viññāṇassa paccaye honteti catuvokāraekavokārapañcavokārabhavavasena yathārahaṃ yojanā veditabbā, dvīsupi aññamaññapaccayesu hontesūti pana pañcavokārabhavavaseneva. Ettakenāti evaṃ viññāṇa nāmarūpānaṃ aññamaññaṃ upatthambhanavasena pavattiyā. Jāyetha vā…pe… upapajjetha vāti 『『satto jāyati…pe… upapajjati vā』』ti samaññā hoti viññāṇanāmarūpavinimuttassa sattapaññattiyā upādānabhūtassa dhammassa abhāvato. Tenāha 『『ito hī』』tiādi. Etadevāti viññāṇaṃ, nāmarūpanti etaṃ dvayameva.

Pañca padānīti 『『jāyetha vā』』tiādīni pañca padāni. Nanu tattha paṭhamatatiyehi catutthapañcamāni atthato abhinnānīti āha 『『saddhiṃ aparāparaṃ cutipaṭisandhīhī』』ti. Puna taṃ ettāvatāti vuttamatthanti yo 『『ettāvatā』』ti padena pubbe vutto, tameva yathāvuttamatthaṃ 『『yadida』』ntiādinā niyyātento nidassento puna vatvā. Anulomapaccayākāravasenāti paccayadhammadassanapubbakaṃ paccayuppannadhammadassanavasena. Paccayadhammānañhi attano paccayuppannassa paccayabhāvo idappaccayatā paccayākāro, so ca 『『avijjāpaccayā saṅkhārā』』tiādinā vutto. Saṃsārappavattiyā anulomanato anulomapaccayākāro. Jātiādikaṃ sabbaṃ vaṭṭadukkhaṃ cittena samihitena kataṃ samūhavasena gahetvā pāḷiyaṃ 『『dukkhakkhandhassā』』ti vuttanti āha 『『jāti…pe… dukkharāsissā』』ti.

1. Dukkhakkhandhassa anekavāraṃ samudayadassanavasena viññāṇassa pavattattā 『『samudayo samudayo』』ti āmeḍitavacanaṃ avoca. Atha vā 『『evaṃ samudayo hotī』』ti idaṃ na kevalaṃ nibbattinidassanapadaṃ, atha kho paṭiccasamuppāda-saddo viya samuppādamukhena idha samudaya-saddo nibbattimukhena paccayattaṃ vadati. Viññāṇādayo bhavantā idha paccayadhammā niddiṭṭhā, te sāmaññarūpena byāpanicchāvasena gaṇhanto 『『samudayo samudayo』』ti āha, evañca katvā yaṃ vakkhati 『『imasmiṃ sati idaṃ hotīti paccayasañjānanamattaṃ kathita』』nti, (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 這裡的名也是指以俱生等方式而成為緣的意思,不是以業和親依止方式,因為已顯示以現在方式專注。"從所緣"是指從稱為無明行的所緣,或者從稱為過去有的所緣。因為無明和行是屬於過去世的。所以轉回的識也就是從過去有轉回。"兩者"是指結生識和觀識。"不超過名色"是指不超過作為緣的和作為所緣的名色,因為離開它不能運轉。所以說"不去超過名色"。 當識是名色的緣時，是指當識是名的、色的和名色的緣時。當名色是識的緣時，同樣是指當名、色和名色是識的緣時，應當知道依據四蘊有、一蘊有、五蘊有而適當結合，而"兩者互為緣時"只是依據五蘊有。"以此"是指以識和名色互相支援的方式運轉。"會生起...會投生"是說有"有情生起...投生"的名言，因為離開識和名色沒有作為有情施設所依的法。所以說"因為從這裡"等。"只有這"是指識和名色這兩者。 "五詞"是指"會生起"等五個詞。難道其中第一和第三與第四第五在意義上沒有區別嗎？所以說"連同相續的死生"。"再次那以此"是指以前以"以此"這詞所說的，再次以"即是"等交代顯示那已說的意義。"以順緣行相方式"是指以先見緣法后見緣生法的方式。因為諸緣法對其緣生法的緣性是此緣性即緣行相，這是以"緣無明有行"等方式所說的。因為順應輪迴的運轉所以是順緣行相。出生等一切輪迴之苦以意欲而作，總括后在聖典中說"苦蘊"，所以說"出生...苦蘊"。 59. 因為以看見苦蘊多次生起的方式而識運轉，所以說重複語"生起生起"。或者"如是生起"這不僅是顯示生起的詞，而且如同"緣起"詞通過生起表示緣性一樣，這裡"生起"詞通過生起表示緣性。識等存在的諸緣法在這裡被說明，以共相方式依遍滿意欲而取它們時說"生起生起"，這樣做后將要說"這存在時那存在，這只是說明了知緣"。

2.59) taṃ samatthitaṃ hoti. Yadi evaṃ 『『udayadassanapaññā vesā』』ti idaṃ kathanti? Nāyaṃ doso paccayato udayadassanamukhena nibbattilakkhaṇadassanassa sambhavato. Dassanaṭṭhena cakkhūti samudayassa paccakkhato dassanabhāvena cakkhu viyāti cakkhu. Ñātakaraṇaṭṭhenāti yathā samudayo sammadeva ñāto hoti avabuddho, evaṃ karaṇaṭṭhena. Pajānanaṭṭhenāti 『『viññāṇāditaṃtaṃpaccayuppattiyā etassa dukkhakkhandhassa samudayo hotī』』ti pakārato jānanaṭṭhena. Nibbijjhitvā paṭivijjhitvā uppannaṭṭhenāti anibbijjhitvā pubbe udayadassanapaññāya paṭipakkhadhamme nibbijjhitvā 『『ayaṃ samudayo』』ti paccayato, khaṇato ca, sarūpato paṭivijjhitvā uppannabhāvena, nibbijjhanaṭṭhena paṭivijjhanaṭṭhena vijjāti vuttaṃ hoti. Obhāsaṭṭhenāti samudayasabhāvapaṭicchādanakassa mohandhakārassa ca kilesandhakārassa ca vidhamanavasena avabhāsakabhāvena.

Idāni yathāvuttamatthaṃ paṭipāṭiyā vibhāvetuṃ 『『yathāhā』』tiādi vuttaṃ. Tattha cakkhuṃ udapādīti pāḷiyaṃ paduddhāro. Kathaṃ udapādīti ceti āha 『『dassanaṭṭhenā』』ti. 『『Samudayassa paccakkhato dassanabhāvenāti vutto vāyamattho. Iminā nayena sesapadesupi attho veditabbo. Cakkhudhammoti cakkhūti pāḷidhammo. Dassanaṭṭho atthoti dassanasabhāvo tena pakāsetabbo attho. Sesesupi eseva nayo. Ettakehi padehīti imehi pañcahi padehi. 『『Kiṃ kathita』』nti piṇḍatthaṃ pucchati. Paccayasañjānanamattanti viññāṇādīnaṃ paccayadhammānaṃ nāmarūpādipaccayuppannassa paccayasabhāvasañjānanamattaṃ kathitaṃ avisesato paccayasabhāvasallakkhaṇassa jotitattā. Saṅkhārānaṃ sammadeva udayadassanassa jotitattā 『『vīthipaṭipannā taruṇavipassanā kathitā』』ti ca vuttaṃ.

1. Attanā adhigatattā āsannapaccakkhatāya 『『aya』』nti vuttaṃ, ariyamaggādīnaṃ magganaṭṭhena maggoti. Pubbabhāgavipassanā hesā. Tenāha 『『bodhāyā』』ti. Bodhapadassa bhāvasādhanataṃ sandhāyāha 『『catusaccabujjhanatthāyā』』ti. Pariññāpahānabhāvanābhisamayā yāvadeva sacchikiriyābhisamayatthā nibbānādhigamatthattā brahmacariyavāsassāti vuttaṃ 『『nibbānabujjhanatthāya eva vā』』ti. 『『Nibbānaṃ paramaṃ sukha』』nti (ma. ni. 2.215, 217; dha. pa. 204) hi vuttaṃ. Bujjhatīti cattāri ariyasaccāni ekapaṭivedhena paṭivijjhati, tena bodha-saddassa kattusādhanattamāha. Paccattapadehīti paṭhamāvibhattidīpakehi padehi. Nibbānameva kathitaṃ viññāṇādi nirujjhati etthāti katvā. Anibbattinirodhanti sabbaso paccayanirodhena anuppādanirodhaṃ accantanirodhaṃ.

62.Sabbeheva etehi padehīti 『『cakkhū』』tiādīhi pañcahi padehi. Nirodhasañjānanamattamevāti 『『nirodho nirodhoti kho』』tiādinā nirodhassa sañjānanamattameva kathitaṃ pubbārambhabhāvato, na tassa paṭivijjhanavasena paccakkhato dassanaṃ ariyamaggassa anadhigatattā. Saṅkhārānaṃ sammadeva nirodhadassanaṃ nāma sikhāppattāya vipassanāya vasena icchitabbanti 『『vuṭṭhānagāminī balavavipassanā kathitā』』ti ca vuttaṃ.

我來為您直譯這段巴利文： 那就得到證實。如果這樣，"這是見生起的智慧"這怎麼說呢？這不是過失，因為通過見緣而生起的方式可以見到生起相。以見的意義為眼，因為如眼睛般直接見到生起，所以是眼。"以令知的意義"是指如同生起被完全了知、理解那樣的作用意義。"以遍知的意義"是指以"緣識等各種緣生而有這苦蘊的生起"這樣的方式而知的意義。"以貫通、通達而生起的意義"是說以前未貫通，現在以見生起的智慧貫通對治法，通達"這是生起"從緣、從剎那、從自性而生起的狀態，以貫通意義、以通達意義為明。"以光明的意義"是指以驅散遮蔽生起自性的癡暗和煩惱暗的方式而有照明性。 現在爲了依次顯示如上所說的意義而說"如說"等。其中"眼生起"是經文句的列舉。"如何生起"而說"以見的意義"。這個意義已說為"以直接見到生起的方式"。依此方式應知其他詞中的意義。"眼法"即經文中的"眼"。"見的意義"是指應以見的自性來顯示的意義。其他也是這個方式。"以這些詞"是指以這五個詞。"說了什麼"是問總義。"只是了知緣"是說只是了知識等諸緣法對名色等緣生法的緣自性，因為顯示了一般的緣自性觀察。因為顯示了諸行完全的生起觀，所以也說"說了初步觀"。 61. 因為自己證得而近於直觀所以說"這"，以尋求聖道等的意義為道。這是前分觀。所以說"為覺悟"。關於覺悟詞的作用義而說"爲了覺悟四諦"。因為梵行住是爲了遍知、斷、修、現觀乃至證現觀的目的而為證得涅槃，所以說"或只為覺悟涅槃"。因為說"涅槃是最上樂"。"覺悟"是以一通達而通達四聖諦，所以說明覺悟詞的作者義。"以自詞"是指以表示第一格的詞。說涅槃是因為識等在此止息。"不生滅"是指以一切緣的滅而不生起的滅，究竟滅。 62. "以所有這些詞"是指以"眼"等五個詞。"只是了知滅"是說以"滅滅"等只說了對滅的了知，因為是初步開始，不是以通達方式親見它，因為未證得聖道。因為應當依究竟觀的方式理解諸行完全的滅見，所以也說"說了趣向出起的強力觀"。

63.Viditvāti pubbabhāgiyena ñāṇena jānitvā. Tato aparabhāgeti vuttanayena paccayanirodhajānanato pacchābhāge. Upādānassa paccayabhūtesūti catubbidhassapi upādānassa ārammaṇapaccayādinā paccayabhūtesu, upādāniyesūti attho . Vahantoti pavattento. Idanti 『『aparena samayenā』』tiādi vacanaṃ. Kasmā vuttanti 『『yāya paṭipattiyā sabbepi mahābodhisattā carimabhave bodhāya paṭipajjanti, vipassanāya mahābodhisattena tatheva paṭipanna』』nti kathetukamyatāvasena pucchāvacanaṃ. Tenāha 『『sabbeyeva hī』』tiādi. Tattha puttassa jātadivase mahābhinikkhamanaṃ, padhānānuyogo ca dhammatāvasena veditabbo, itaraṃ itikattabbatāvasena. Tatthāpi cirakālaparibhāvanāya laddhāsevanāya mahākaruṇāya sañcoditamānasattā 『『kicchaṃ vatāyaṃ loko āpanno』』tiādinā (dī. ni. 2.57; saṃ. ni. 2.4, 10) saṃsāradukkhato mocetuṃ icchitassa sattalokassa kicchāpattidassanamukhena jarāmaraṇato paṭṭhāya paccayākārasammasanampi dhammatāva. Tathā attādhīnatāya, kenaci anupakhatattā, asecanakasukhavihāratāya, catutthajjhānikatāya ca ānāpānakammaṭṭhānānuyogo. Pañcasu khandhesu abhinivisitvāti viññāṇanāmarūpādipariyāyena gahitesu pañcasu upādānakkhandhesu vipassanābhinivesavasena abhinivisitvā paṭipattiṃ ārabhitvā. Anukkamanti anu anu gāmitabbato paṭipajjitabbato 『『anukkama』』nti laddhanāmaṃ anupubbapaṭipattiṃ. Katvāti paṭipajjitvā.

Iti rūpanti ettha dutiyo iti-saddo nidassanattho, tena paṭhamo iti-saddo sarūpassa, parimāṇassa ca bodhako anekatthattā nipātānaṃ,āvuttiādivasena vāyamattho veditabbo. Antogadhāvadhāraṇañca vākyaṃ dassento 『『idaṃ rūpaṃ, ettakaṃ rūpaṃ, ito uddhaṃ rūpaṃ natthī』』tiādimāha . Tattha 『『ruppanasabhāva』』nti iminā sāmaññato rūpassa sabhāvo dassito, 『『bhūtupādāyabheda』』ntiādinā visesato, tadubhayenapi 『『idaṃ rūpa』』nti padassa attho niddiṭṭho. Tattha lakkhaṇaṃ nāma tassa tassa rūpavisesassa anaññasādhāraṇo sabhāvo. Raso tasseva attano phalaṃ pati paccayabhāvo. Paccupaṭṭhānaṃ tassa paramatthato vijjamānattā yāthāvato ñāṇassa gocarabhāvo. Padaṭṭhānaṃ āsannakāraṇaṃ, tenassa paccayāyattavuttitā dassitā. 『『Anavasesarūpapariggaho』』ti iminā pana 『『ettakaṃ rūpaṃ, ito uddhaṃ』』 rūpaṃ natthīti padadvayassāpi attho niddiṭṭho rūpassa sabbaso pariyādānavasena niyāmanato. 『『Iti rūpassa samudayo』』ti ettha pana iti-saddo 『『iti kho bhikkhave sappaṭibhayo bālo』』tiādīsu (ma. ni. 3.124; a. ni.

我來為您直譯這段巴利文： 63. "知道"是指以前分智而了知。"其後時"是指以所說方式知道緣滅之後的時分。"在作為取的緣"是指在作為四種取的所緣緣等的諸緣中,意思是在可取的事物中。"運轉"是指推動。"這"是指"在後時"等語句。"為什麼說"是想要講述"所有大菩薩在最後有中都是以同樣方式修習觀而趨向覺悟,大菩薩也是如此修習觀"而發問。所以說"因為一切"等。其中在兒子出生之日的大出離和精進修行應依法性而知,其他則依應作性而知。其中也是由於長期修習而得到熟練的大悲推動心意,以"這世間陷入苦難"等方式想要從輪迴苦中解脫有情世間,通過見到陷入苦難而從老死開始思察緣起也是法性。同樣由於自主性、不被任何人損害、無染樂住、第四禪性而修習安般念業處。"專注於五蘊"是指在以識名色等方式所取的五取蘊中以觀的專注方式而開始修習。"次第"是指因為應當一步步行進修習而得名為"次第"的漸次修習。"作"是指修習。 在"如是色"中,第二個"如是"詞是顯示義,由此第一個"如是"詞表示自性和數量,因為虛詞有多義,或者這個意義應依重複等方式而知。顯示含攝限定的句子而說"這是色,如此是色,此上無色"等。其中以"變壞自性"顯示色的一般自性,以"大種所造差別"等顯示特殊性,以這兩者說明"這是色"這詞的意義。其中相是指那個那個色的特殊不共自性。味是指它自身對果的緣性。現起是指它因為勝義有而成為如實智的所緣。足處是指近因,由此顯示它依緣而轉起。以"無餘攝色"顯示"如此是色,此上無色"兩詞的意義,因為以完全窮盡的方式限定色。但在"如是色的生起"中,"如是"詞如在"諸比丘,如是愚人有危險"等中;

3.1) viya pakāratthoti āha 『『itīti eva』』nti.

Avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhanirodhī hi uppādo atthibhāvavācakopi hoti, tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave rūpasamudayo, rūpassa uppādo hotīti attho. 『『Taṇhāsamudayā』』tiādīsupi eseva nayo. Āhārasamudayāti ettha pana pavattipaccayesu kabaḷīkārāhārassa balavatāya so eva gahito. Tasmiṃ pana gahite pavattipaccayatāsāmaññena utucittāni gahitāneva hontīti catusamuṭṭhānikarūpassa paccayato udayadassanaṃ vibhāvitamevāti daṭṭhabbaṃ. 『『Nibbattilakkhaṇa』』ntiādinā kālavasena udayadassanamāha. Tattha nibbattilakkhaṇanti rūpassa uppādasaṅkhātaṃ saṅkhatalakkhaṇaṃ. Passantopīti na kevalaṃ paccayasamudayameva, atha kho khaṇato udayaṃ passantopi. Addhāvasena hi paṭhamaṃ udayaṃ passitvā ṭhito puna santativasena disvā anukkamena khaṇavasena passati. Avijjānirodhā rūpanirodhoti aggamaggena avijjāya anuppādanirodhato anāgatassa rūpassa anuppādanirodho hoti paccayābhāve abhāvato. Taṇhānirodhā kammanirodhoti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāvena. Rūpanirodhoti taṃsamuṭṭhānarūpassa abhāvo hoti. Sesaṃ vuttanayameva. 『『Vipariṇāmalakkhaṇa』』nti bhaṅgakālavasena hetaṃ vayadassanaṃ, tasmā taṃ addhāvasena paṭhamaṃ passitvā puna santativasena disvā anukkamena khaṇavasena passati. Ayañca nayo pākatikavipassakavasena vutto, bodhisattānaṃ panetaṃ natthi. Esa nayo udayadassanepi.

『『Iti vedanā』』tiādīsupi heṭṭhā rūpe vuttanayānusārena attho veditabbo. Tenāha 『『ayaṃ vedanā, ettakā vedanā』』tiādi. Tattha vedayita…pe… sabhāvanti ettha 『『vedayitasabhāvaṃ…pe… vijānanasabhāva』』nti paccekaṃ sabhāva- saddo yojetabbo. Vedayitasabhāvanti anubhavanasabhāvaṃ. Sañjānanasabhāvanti 『『nīlaṃ pīta』』ntiādinā ārammaṇassa sallakkhaṇasabhāvaṃ. Abhisaṅkharaṇasabhāvanti āyūhanasabhāvaṃ. Vijānanasabhāvanti ārammaṇassa upaladdhisabhāvaṃ. Sukhādīti ādi-saddena dukkhasomanassadomanassupekkhāvedanānaṃ saṅgaho rūpasaññādīti ādi-saddena saddasaññādīnaṃ, phassādīti ādi-saddena cetanā vitakkādīnaṃ cakkhuviññāṇādīnanti ādi-saddena sabbesaṃ lokiyaviññāṇānaṃ saṅgaho. Yathā ca viññāṇe, esa nayo vedanādīsupi. Tesanti 『『samudayo』』ti vuttadhammānaṃ. Tīsu khandhesūti vedanāsaññāsaṅkhārakkhandhesu. 『『Phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī』』ti (saṃ. ni. 4.93) vacanato 『『phassasamudayā』』ti vattabbaṃ. 『『Nāmarūpapaccayāpi viññāṇa』』nti (vibha. 246; dī. ni.

我來為您直譯這段巴利文： 3.1 如同"方式義"而說"如是即是"。 "從無明生起"是指從無明的生起、存在的意思。因為滅的相對是生起也表示存在，所以當有前有成就的無明時，在此有中有色的生起、有色的生起的意思。在"從愛生起"等中也是這個方式。但在"從食生起"中，因為在轉起諸緣中段食力強所以只取它。但當取它時由於轉起緣性共同而已取了時節和心，應知已顯示了四等起色從緣而見生起。以"生起相"等說從時間而見生起。其中"生起相"是指色的生起所說的有為相。"也見"不僅是緣生起，而且也見剎那生起。因為首先依時分見生起而住，再依相續見，次第地依剎那見。"從無明滅有色滅"是指因為以聖道令無明不生滅故未來色不生滅，因為無緣則無。"從愛滅有業滅"在這裡也是這個方式。"從食滅"是以轉起緣段食的無有。"有色滅"是指由它等起的色無有。其餘如前所說。"變壞相"是依壞滅時分而見滅，所以首先依時分見它，再依相續見，次第地依剎那見。這個方式是依一般觀行者而說，對菩薩們則沒有這個。在見生起中也是這個方式。 在"如是受"等中也應依前面色所說的方式而知義。所以說"這是受，如此是受"等。其中"領受...自性"在這裡應各別連線自性詞為"領受自性...了知自性"。"領受自性"是指經驗自性。"想知自性"是指以"青黃"等方式標記所緣的自性。"造作自性"是指努力自性。"了知自性"是指領會所緣的自性。"樂等"以等字攝取苦、喜、憂、舍受。"色想等"以等字攝取聲想等。"觸等"以等字攝取思、尋等。"眼識等"以等字攝取一切世間識。如在識中，在受等中也是這個方式。"它們"是指所說"生起"的諸法。"在三蘊"是指在受、想、行蘊。因為說"觸已而受，觸已而想，觸已而思"，所以應說"從觸生起"。"也緣名色而有識"

2.97) vacanato viññāṇakkhandhe 『『nāmarūpasamudayā』』ti vattabbaṃ. Tesaṃ yevāti tīsu khandhesu 『『phassassa viññāṇakkhandhe nāmarūpassā』』ti phassanāmarūpānaṃyeva vasena atthaṅgamapadampi yojetabbaṃ, avijjādayo pana rūpe vuttasadisā evāti adhippāyo.

Samapaññāsalakkhaṇavasenāti paccayato vīsati khaṇato pañcāti pañcavīsatiyā udayalakkhaṇānaṃ, paccayato vīsati khaṇato pañcāti pañcavīsatiyā eva vayalakkhaṇānaṃ cāti samapaññāsāya udayavayalakkhaṇānaṃ vasena. Tattha pañcannaṃ khandhānaṃ udayo lakkhīyati etehīti lakkhaṇānīti vuccanti avijjādisamudayoti, tathā tesaṃ anuppādanirodho lakkhīyati etehīti lakkhaṇānīti vuccanti avijjādīnaṃ accantanirodho. Nibbattivipariṇāmalakkhaṇāni pana saṅkhatalakkhaṇamevāti. Evaṃ etāni samapaññāsalakkhaṇāni sarūpato veditabbāni. Yathānukkamena vaḍḍhiteti yathāvuttaudayabbayañāṇe tikkhe sūre pasanne hutvā vahante tato paraṃ vattabbānaṃ bhaṅgañāṇādīnaṃ uppattipaṭipāṭiyā buddhippatte paramukkaṃsagate vipassanāñāṇe. Pageva hi chattiṃsakoṭisatasahassamukhena pavattena sabbaññutaññāṇānucchavikena mahāvajirañāṇasaṅkhātena sammasanañāṇena sambhatānubhāvaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ paṭipadāvisuddhiñāṇaṃ aparimitakāle sambhatāya paññāpāramiyā ānubhāvena ukkaṃsapāramippattaṃ anukkamena vuṭṭhānagāminibhāvaṃ upagantvā yadā ariyamaggena ghaṭeti, tadā ariyamaggacittaṃ sabbakilesehi maggapaṭipāṭiyā vimuccati , vimuccantañca tathā vimuccati, yathā sabbañeyyāvaraṇappahānaṃ hoti. Yaṃ kilesānaṃ 『『savāsanappahāna』』nti vuccati, tayidaṃ pahānaṃ atthato anuppattinirodhoti āha 『『anuppādanirodhenā』』ti. Āsavasaṅkhātehi kilesehīti bhavato ābhavaggaṃ, dhammato āgotrabhuṃ savanato pavattanato āsavasaññitehi rāgo, diṭṭhi, mohoti imehi kilesehi. Lakkhaṇavacanañcetaṃ, pāḷiyaṃ yadidaṃ 『『āsavehī』』ti, tadekaṭṭhatāya pana sabbehipi kilesehi sabbehipi pāpadhammehi cittaṃ vimuccati. Aggahetvāti tesaṃ kilesānaṃ lesamattampi aggahetvā.

Maggakkhaṇe vimuccati nāma taṃtaṃmaggavajjhakilesehi phalakkhaṇe vimuttaṃ nāma. Maggakkhaṇe vā vimuttañcevavimuccati cāti uparimaggakkhaṇe heṭṭhimamaggavajjhehi vimuttañceva yathāsakaṃ pahātabbehi vimuccati ca. Phalakkhaṇe vimuttamevāti sabbasmimpi phalakkhaṇe vimuttameva, na vimuccati nāma.

Sabbabandhanāti orambhāgiyuddhambhāgiyasaṅgahitā sabbasmāpi bhavasaññojanā, vippamutto visesato pakārehi mutto. Suvikasitacittasantānoti sātisayaṃ ñāṇarasmisamphassena suṭṭhu sammadeva samphullacittasantāno. 『『Cattāri maggañāṇānī』』tiādi yehi ñāṇehi suvikasitacittasantāno, tesaṃ ekadesena dassanaṃ. Nippadesato dassanaṃ pana parato āgamissati, tasmā tattheva tāni vibhajissāma. Sakale ca buddhaguṇeti atītaṃse appaṭihatañāṇādike sabbepi buddhaguṇe. Yadā hi lokanātho aggamaggaṃ adhigacchati, tadā sabbe guṇe hatthagate karoti nāma. Tato paraṃ 『『hatthagate katvā ṭhito』』ti vuccati.

『『Paripuṇṇasaṅkappo』』ti vatvā paripuṇṇasaṅkappatāparidīpanaṃ udānaṃ dassetuṃ 『『anekajātisaṃsāra』』ntiādi vuttaṃ. Tattha ādito dvinnaṃ gāthānamattho heṭṭhā brahmajālanidānavaṇṇanāyaṃ (dī. ni. ṭī.

我來為您直譯這段巴利文： 因為說"緣名色而有識"，所以在識蘊應說"從名色生起"。"就是它們"是指在三蘊中"觸和識蘊中的名色"，應以觸和名色的方式結合滅沒詞，但無明等如同在色中所說的相同，這是意思。 "以五十相方式"是指依緣二十、依剎那五而有二十五個生起相，依緣二十、依剎那五而有二十五個滅相，如是以五十個生滅相的方式。其中因為以它們標示五蘊的生起所以稱為相即無明等生起，同樣因為以它們標示它們的不生滅所以稱為相即無明等的究竟滅。但生起變壞相只是有為相。如是應當從自性知道這些五十相。"依次增長"是指在如前所說的生滅智變得銳利、有力、清凈而運轉之後，在依生起次第而到達最高增上的觀智中應說的壞滅智等。因為以三百六十億門運轉的適合一切知智的稱為大金剛智的思察智所積集威力而成孕、成熟，以無量時所積集的智慧波羅蜜的威力而到達最高究竟的清凈道智，次第地到達趣向出起性，當以聖道相應時，聖道心依道次第從一切煩惱解脫，而解脫時如是解脫，以致斷除一切所知障。所說煩惱的"斷除隨眠"，這斷除實際上是不生滅，所以說"以不生滅"。"以稱為漏的煩惱"是指以從有到有頂、從法到種姓邊際，因流注運轉而名為漏的貪、見、癡這些煩惱。這是相的說法，即經中的"諸漏"，但由於一味性故心從一切煩惱、一切惡法解脫。"不取"是指不取那些煩惱的絲毫。 在道剎那稱為從各各道所斷煩惱解脫，在果剎那稱為已解脫。或者在道剎那已解脫且正解脫，即在上道剎那從下道所斷已解脫且從各自應斷正解脫。在果剎那只是已解脫，即在一切果剎那只是已解脫，不稱為正解脫。 "一切束縛"是指包括下分上分的一切有結，"解脫"是指以殊勝方式脫離。"心相續善開敷"是指由於殊勝智光觸及而很好地完全開敷的心相續。"四道智"等是顯示以哪些智而心相續善開敷的一部分。完全的顯示將在後面到來，所以我們將在那裡分別它們。"一切佛德"是指過去分中無礙智等一切佛德。因為當世間導師證得最上道時，稱為使一切功德握在手中。此後稱為"握在手中而住"。 說了"圓滿志願"后，爲了顯示圓滿志願性而顯示自說，說"無數生輪迴"等。其中最初兩偈的意義在前面梵網經序分注中;

1.paṭhamamahāsaṅgītikathāvaṇṇanā) vutto eva. Parato pana ayoghanahatassāti ayo haññati etenāti ayoghanaṃ, kammārānaṃ ayokūṭaṃ, ayomuṭṭhi ca, tena ayoghanena hatassa pahatassa. Eva-saddo cettha nipātamattaṃ. Jalato jātavedasoti jalayamānassa aggissa, anādare vā etaṃ sāmivacanaṃ. Anupubbūpasantassāti anukkamena upasantassa vikkhambhantassa niruddhassa. Yathā na ñāyate gatīti yathā tassa gati na ñāyati. Idaṃ vuttaṃ hoti – ayomuṭṭhikūṭādinā pahatattā ayoghanena hatassa pahatassa ayogatassa, kaṃsabhājanādigatassa vā jalamānassa aggissa anukkamena upasantassa dasasu disāsu na katthaci gati paññāyati paccayanirodhena appaṭisandhikaniruddhattāti. Evaṃ sammāvimuttānanti sammā hetunā ñāyena tadaṅgavikkhambhanavimuttipubbaṅgamāya samucchedavimuttiyā ariyamaggena catūhipi upādānehi, āsavehi ca muttattā sammā vimuttānaṃ, tato eva kāmabandhanasaṅkhātaṃ kāmoghabhavoghādibhedaṃ avasiṭṭhaoghañca taritvā ṭhitattā kāmabandhoghatārīnaṃ suṭṭhu paṭipassambhitasabbakilesavipphanditattā kilesābhisaṅkhāravātehi akampanīyatāya acalaṃ nibbānasaṅkhātaṃ saṅkhārūpasamaṃ sukhaṃ pattānaṃ adhigatānaṃ khīṇāsavānaṃ gati devamanussādibhedāsu gatīsu 『『ayaṃ nāmā』』ti paññāpetabbatāya abhāvato paññāpetuṃ natthi na upalabbhati, yathāvuttajātavedo viya apaññattikabhāvameva te gacchantīti attho. Evaṃ manasi karontoti 『『evaṃ anekajātisaṃsāra』』ntiādinā (dha. pa. 153) attano katakiccattaṃ manasi karonto bodhipallaṅke nisinnova virocitthāti yojanā.

Dutiyabhāṇavāravaṇṇanā niṭṭhitā.

Brahmayācanakathāvaṇṇanā

64.Yannūnāti parivitakkanatthe nipāto, ahanti bhagavā attānaṃ niddisatīti āha 『『yadi panāha』』nti. 『『Aṭṭhame sattāhe』』tiādi yathā amhākaṃ bhagavā abhisambuddho hutvā vimuttisukhapaṭisaṃvedanādivasena sattasu sattāhesu paṭipajji, tato parañca dhammagambhīratāpaccavekkhaṇādivasena, evameva sabbepi sammāsambuddhā abhisambuddhakāle paṭipajjiṃsu, te ca sattāhādayo tatheva vavatthapīyantīti ayaṃ sabbesampi buddhānaṃ dhammatā. Tasmā vipassī bhagavā abhisambuddhakāle tathā paṭipajjīti dassetuṃ āraddhaṃ. Tattha 『『aṭṭhame sattāhe』』ti idaṃ sattamasattāhato paraṃ, sattāhato orime ca pavattāya paṭipattiyā vasena vuttaṃ, na pallaṅkasattāhassa viya aṭṭhamassa nāma sattāhassa vavatthitassa labbhamānattā. Anantaroti 『『adhigato kho myāyaṃ dhammo』』tiādiko vitakko (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni.

我來為您直譯這段巴利文： 1. 說明第一次大結集 如前所說。後來"被鐵錘擊打"即是被打的意思，

1.172; mahāva. 7, 8).

Paṭividdhoti sayambhuñāṇena 『『idaṃ dukkha』』ntiādinā paṭimukhaṃ paṭivijjhanavasena pavatto, yathābhūtaṃ avabuddhoti attho. Dhammoti catusaccadhammo tabbinimuttassa paṭivijjhitabbadhammassa abhāvato. Gambhīroti mahāsamuddo viya makasatuṇḍasūciyā aññatra samupacitaparipakkañāṇasambhārehi aññesaṃ ñāṇena alabbhaneyyappatiṭṭho. Tenāha 『『uttānabhāvapaṭikkhepavacanameta』』nti. Alabbhaneyyappatiṭṭho ogāhituṃ asakkuṇeyyatāya sarūpato visesato ca passituṃ na sakkāti āha 『『gambhīrattāva duddaso』』ti. Dukkhena daṭṭhabboti kicchena kenaci kadācideva daṭṭhabbo. Yaṃ pana daṭṭhumeva na sakkā, tassa ogāhetvā anu anu bujjhane kathā eva natthīti āha 『『duddasattāva duranubodho』』ti. Dukkhena avabujjhitabbo avabodhassa dukkarabhāvato. Imasmiṃ ṭhāne 『『taṃ kiṃ maññatha bhikkhave dukkarataraṃ vā durabhisambhavataraṃ vā』』ti (saṃ. ni. 5.1115) suttapadaṃ vattabbaṃ. Santārammaṇatāya vā santo. Nibbutasabbapariḷāhatāya nibbuto. Padhānabhāvaṃ nītoti vā paṇīto. Atittikaraṭṭhena atappako sādurasabhojanaṃ viya. Ettha ca nirodhasaccaṃ santaṃ ārammaṇanti santārammaṇaṃ, maggasaccaṃ santaṃ, santārammaṇañcāti santārammaṇaṃ anupasantasabhāvānaṃ kilesānaṃ, saṅkhārānañca abhāvato santo nibbutasabbapariḷāhattā nibbuto, santapaṇītabhāveneva tadatthāya asecanakatāya atappakatā daṭṭhabbā. Tenāha 『『idaṃ dvayaṃ lokuttarameva sandhāya vutta』』nti. Uttamañāṇassa visayattā na takkena avacaritabbo, tato eva nipuṇañāṇagocaratāya, saṇhasukhumasabhāvattā ca nipuṇo. Bālānaṃ avisayattā paṇḍitehi eva veditabboti paṇḍitavedanīyo. Ālīyanti abhiramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇā. Ālayanti abhiramaṇavasena sevantīti ālayā, taṇhāvicaritāni. Ālayaratāti ālayaniratā. Suṭṭhu muditā ativiya muditā anukkaṇṭhanato. Ramatīti ratiṃ vindati kīḷati laḷati. Ime sattā yathā kāmaguṇe, evaṃ rāgampi assādenti abhinandanti yevāti vuttaṃ 『『duvidhampī』』tiādi.

Ṭhānaṃ sandhāyāti ṭhāna-saddaṃ sandhāya. Atthato pana 『『ṭhāna』』nti ca paṭiccasamuppādo eva adhippeto. Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, saṅkhārādīnaṃ paccayabhūtā avijjādayo. Imesaṃ saṅkhārādīnaṃ paccayāti idappaccayā, avijjādayova. Idappaccayā eva idappaccayatā yathā devo eva devatā , idappaccayānaṃ vā avijjādīnaṃ attano phalaṃ paṭicca paccayabhāvo uppādanasamatthatā idappaccayatā, tena paramatthapaccayalakkhaṇo paṭiccasamuppādo dassito hoti. Paṭicca samuppajjati phalaṃ etasmāti paṭiccasamuppādo. Padadvayenāpi dhammānaṃ paccayaṭṭho eva vibhāvito. Tenāha 『『saṅkhārādipaccayānaṃ avijjādīnametaṃ adhivacana』』nti. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāsu (visuddhi.

我來為您直譯這段巴利文： 1. "已證悟"是指以自覺智以"此是苦"等方式從對面證悟而轉起，意思是如實了知。"法"是指四聖謙法，因為除此之外沒有可證悟的法。"甚深"如同大海一般，除了已積集圓滿智資糧者外，其他人的智慧無法獲得立足之處。所以說"這是否定淺顯性的話"。由於無法獲得立足之處而不能潛入，因此從自性和殊勝性來說都不能見到，所以說"由於甚深故難見"。"難見"是指艱難地才能被某人某時見到。而對於完全不能見到的，就更不用說潛入后逐漸瞭解了，所以說"由於難見故難悟"。難以了悟是因爲了悟困難。在此處應說經句"比丘們，你們認為什麼更難做更難成就"。 或因所緣寂靜故"寂靜"。因滅盡一切熱惱故"寂滅"。或因被引導至最勝位故"勝妙"。因不能滿足故"不厭"，如美味食物。此中滅諦因所緣寂靜故稱為寂靜所緣，道諦是寂靜且寂靜所緣故稱為寂靜所緣，因為沒有不寂靜自性的煩惱和諸行故"寂靜"，因滅盡一切熱惱故"寂滅"，由於寂靜勝妙性本身即是為此而無需潤飾故應當觀察不能滿足性。所以說"這兩者是專指出世間說的"。因為是最上智的境界故不能以推理所行，正因如此由於是細智的行境，以及因為有細微自性故"微妙"。因為不是愚者的境界故只能被智者所知解為"智者所知"。 因為以可愛樂義而被親近故為"所依"，即五欲功德。因為以喜樂方式而親近故為"所依"，即貪愛所行。"樂於所依"是指喜好所依。"極其歡喜"是非常歡喜因為不憂慮。"喜愛"是獲得喜愛、遊戲、嬉戲。這些有情如同于欲功德一樣也確實喜愛、歡喜于貪，所以說"兩者"等。 "關於處"是指關於"處"字。但從意義來說，"處"是指緣起。因為果依此而住故為"處"，即作為行等的緣的無明等。"此緣"是這些行等的諸緣，即是無明等。"此緣"即是"此緣性"，如同天即是天性，或者此緣即無明等對自己的果而言的緣性、能生起性為此緣性，由此顯示了勝義緣相的緣起。依此而和合生起果故為緣起。以這兩詞都顯示了諸法的緣義。所以說"這是行等諸緣無明等的同義語"。這是此中的略說，詳說則在清凈道論注中。

2.570) vuttanayena veditabbo.

Sabbasaṅkhārasamathotiādi sabbanti sabbasaṅkhārasamathādipadābhidheyyaṃ sabbaṃ, atthato nibbānameva. Idāni tassa nibbānabhāvaṃ dassetuṃ 『『yasmā hī』』tiādi vuttaṃ. Tanti nibbānaṃ. Āgammāti paṭicca ariyamaggassa ārammaṇapaccayahetu. Sammantīti appaṭisandhikūpasamavasena sammanti. Tathā santā ca savisesaṃ upasantā nāma hontīti āha 『『vūpasammantī』』ti, etena sabbe saṅkhārā sammanti etthāti sabbasaṅkhārasamatho, nibbānanti dasseti. Sabbasaṅkhāravisaṃyutte hi nibbāne sabbasaṅkhāravūpasamapariyāyo ñāyāgato yevāti. Sesepadesupi eseva nayo. Upadhīyati ettha dukkhanti upadhi, khandhādayo. Paṭinissaṭṭhāti samucchedavasena pariccattā honti. Sabbā taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā. Sabbe kilesarāgāti kāmarāgarūparāgādibhedā sabbepi kilesabhūtā rāgā, sabbepi vā kilesā idha kilesarāgāti veditabbā, na lobhavisesā eva cittassa viparītabhāvāpādanato. Yathāha 『『rattampi cittaṃ vipariṇataṃ, duṭṭhampi cittaṃ vipariṇataṃ, mūḷhampi cittaṃ vipariṇata』』nti (pārā. 271) virajjantīti attano sabhāvaṃ vijahanti. Sabbaṃ dukkhanti jarāmaraṇādibhedaṃ sabbaṃ vaṭṭadukkhaṃ. Bhavena bhavanti tena tena bhavena bhavantaraṃ. Bhavanikantibhāvena saṃsibbati, phalena vā saddhiṃ kammaṃ sataṇhasseva āyatiṃ punabbhavabhāvato. Tato vānato nikkhantaṃ tattha tassa sabbaso abhāvato. Ciranisajjācirabhāsanehi piṭṭhiāgilāyanatālugalasosādivasena kāyakilamatho ceva kāyavihesāca veditabbā. Sā ca kho desanāya atthaṃ ajānantānaṃ, appaṭipajjantānañca vasena, jānantānaṃ, pana paṭipajjantānañca desanāya kāyaparissamopi satthu aparissamova. Tenāha bhagavā 『『na ca maṃ dhammādhikaraṇaṃ vihesesī』』ti (udā. 10). Tathā hi vuttaṃ 『『yā ajānantānaṃ desanā nāma, so mama kilamatho assā』』ti. Ubhayanti cittakilamatho, cittavihesā cāti ubhayaṃ petaṃ buddhānaṃ natthi, bodhimūleyeva samucchinnattā.

65.Anubrūhanaṃ sampiṇḍanaṃ. Soti 『『apissū』』ti nipāto. Vipassinti paṭi-saddayogena sāmiatthe upayogavacananti āha 『『vipassissā』』ti. Vuddhippattā acchariyā vā anacchariyā. Vuddhiatthopi hi akāro hoti yathā『『asekkhā dhammā』』ti (dha. sa. tikamātikāya 11). Kappānaṃ cattāri asaṅkhyeyyāni satasahassañca sadevakassa lokassa dhammasaṃvibhāgakaraṇatthameva pāramiyo pūretvā idāni samadhigatadhammarājassa tattha appossukkatāpattidīpanatā, gāthātthassa acchariyatā, tassa vuddhippatti cāti veditabbā. Atthadvārena hi gāthānaṃ anacchariyatā. Gocarā ahesunti upaṭṭhahiṃsu. Upaṭṭhānañca vitakketabbatāvāti āha 『『parivitakkayitabbataṃ pāpuṇiṃsū』』ti.

Yadi sukhāpaṭipadāva kathaṃ kicchatāti āha 『『pāramīpūraṇakāle』』tiādi. Evamādīni duppariccajāni dentassa. Ha-iti vā byattanti etasmiṃ atthe nipāto, 『『ekaṃsatthe』』ti keci. Ha byattaṃ, ekaṃsena vā alaṃ nippayojanaṃ evaṃ kicchena adhigatassa dhammassa desetunti yojanā. Halanti 『『ala』』nti iminā samānatthaṃ padaṃ 『『halanti vadāmī』』tiādīsu (saṃ. ni. ṭī.

我來為您直譯這段巴利文： 2.570 "一切行寂止"等中的"一切"是指一切行寂止等詞所表示的一切，實際上就是涅槃。現在爲了顯示它是涅槃而說"因為"等。"它"是指涅槃。"依靠"是指依聖道的所緣緣因。"寂止"是以不再結生的止息方式而寂止。如是寂靜且特別止息故稱為"止息"，由此顯示一切行在此寂止故為一切行寂止,即涅槃。因為在離一切行的涅槃中,一切行止息的說法是合理的。在其餘詞中也是這個方式。"被放置苦於其中"為所依,即諸蘊等。"已出離"是以斷除方式而已捨棄。"一切愛"是一百零八種一切愛。"一切煩惱貪"是欲貪色貪等差別的一切煩惱性貪,或者應知此處一切煩惱為煩惱貪,不只是貪的特殊性,因為導致心的變異。如說"有貪的心變異,有嗔的心變異,有癡的心變異"。"離貪"是捨棄自己的自性。"一切苦"是老死等差別的一切輪迴苦。"以有而有"是以那個那個有而有下一有。以有愛性而縫合,或業與果一起,因為只有有愛才有未來再有。"出離於此"是因為在此完全無有它。應知由於長坐長說而生背痛、上顎乾燥等方式的身體疲勞和身體困擾。這是對於不知說法義理且不修行者而言,但對於了知且修行者來說,說法的身體勞累對導師來說也不是勞累。所以世尊說:"法的緣故不使我困擾"。如是說:"對不知者說法即是我的疲勞"。"兩者"即心疲勞和心困擾這兩者都不存在於諸佛,因為在菩提樹下就已斷盡。 65. "增長"是積集。"so"是"apissū"這個助詞。"對毗婆尸"因為與"對"字結合而成第二格,所以說"毗婆尸的"。達到增長或不可思議的可思議。因為a音也有增長義,如"無學法"。應知爲了給天人世間分享法而圓滿波羅蜜四個無數劫十萬劫，現在顯示已證得法王而對此生起無慾,偈頌的意義的不可思議性,以及它的增長性。因為通過義門而有偈頌的可思議性。"成為所行"是現起。而現起即是應當思惟義,所以說"到達應當思惟性"。 如果是樂行,為何說艱難性呢?說"在圓滿波羅蜜時"等。如是等難捨之物的施予者。"ha"是在"顯明"這個意義的助詞,有人說是"決定義"。顯明或決定"足夠",即足夠對如是艱難證得的法作無用的說法,這是結構。"halaṃ"是與"alaṃ"同義的詞,如在"我說足夠"等中。;

1.172) viya. Rāgadosaphuṭṭhehīti phuṭṭhavisena viya sappena rāgena, dosena ca samphuṭṭhehi abhibhūtehi. Rāgadosānugatehīti rāgadosehi anubandhehi.

Niccādīnanti niccaggāhādīnaṃ. Evaṃ gatanti evaṃ pavattaṃ aniccādiākārena pavattaṃ. 『『Catusaccadhamma』』nti idaṃ aniccādīsu, saccesu ca yathālābhavasena gahetabbaṃ. Evaṃ gatanti vā evaṃ 『『anicca』』ntiādinā abhinivisitvā mayā, aññehi ca sammāsambuddhehi gataṃ, ñātaṃ paṭividdhanti attho. Kāmarāgena, bhavarāgena ca rattā nīvaraṇehi nivutacittatāya, diṭṭhirāgena rattā viparītābhinivesena na dakkhanti yāthāvato imaṃ dhammaṃ nappaṭivijjhissanti. Evaṃ gāhāpetunti 『『anicca』』ntiādinā sabhāvena yāthāvato dhamme jānāpetuṃ. Rāgadosaparetatāpi nesaṃ sammūḷhabhāvenevāti āha 『『tamokhandhena āvuṭā』』ti.

Dhammadesanāya appossukkatāpattiyā kāraṇaṃ vibhāvetuṃ 『『kasmā panā』』tiādinā sayameva codanaṃ samuṭṭhāpeti. Tattha yathāyaṃ idāni dhammadesanāya appossukkatāpatti sabbabuddhānaṃ āciṇṇasamāciṇṇadhammatāvasena, sabbabodhisattānaṃ ādito 『『kiṃ me aññātavesenā』』tiādinā (bu. vaṃ. 2.99) mahābhinīhāre attano cittassa samussāhanaṃ āciṇṇasamāciṇṇadhammatā vāti āha 『『kiṃ me』』tiādi. Tattha aññātavesenāti sadevakaṃ lokaṃ unnādento buddho ahutvā kevalaṃ buddhānaṃ sāvakabhāvūpagamanavasena aññātarūpena. Tividhaṃ kāraṇaṃ appossukkatāpattiyā paṭipakkhassa balavabhāvo, dhammassa paramagambhīratā, tattha ca bhagavato sātisayaṃ gāravanti taṃ dassetuṃ 『『tassa hī』』tiādi āraddhaṃ. Tattha paṭipakkhā nāma rāgādayo kilesā sammāpaṭipattiyā antarāyakarattā. Tesaṃ balavabhāvato ciraparibhāvanāya sattasantānato dubbisodhiyatāya te satte mattahatthino viya dubbalaṃ purisaṃ ajjhottharitvā anayabyasanaṃ āpādentā anekasatayojanāyāmavitthāraṃ sunicitaṃ ghanasannivesaṃ kaṇṭakaduggampi adhisenti. Dūrappabheda ducchejjatāhi dubbisodhiyataṃ pana dassetuṃ 『『athassā』』tiādi vuttaṃ. Tattha ca anto āmaṭṭhatāya kañjikapuṇṇalābu ciraparivāsikatāya takkabharitacāṭi snehatintadubbalabhāvena vasātelapītapilotikā; telamissitatāya añjanamakkhitahatthā dubbisodhanīyā vuttā. Hīnūpamā cetā rūpappabandhabhāvato, acirakālikattā ca malīnatāya, kilesasaṃkileso eva pana dubbisodhanīyataro anādikālikattā, anusayitattā ca. Tenāha 『『atisaṃkiliṭṭhā』』ti. Yathā ca dubbisodhanīyatāya evaṃ gambhīraduddasaduranubodhānampi vuttaupamā hīnūpamāva.

Gambhīropi dhammo paṭipakkhavidhamanena supākaṭo bhaveyya, paṭipakkhavidhamanaṃ pana sammāpaṭipattipaṭibaddhaṃ, sā saddhammasavanādhīnā, taṃ satthari, dhamme ca pasādāyattaṃ. So visesato loke sambhāvanīyassa garukātabbassa abhipatthanāhetukoti panāḷikāya sattānaṃ dhammasampaṭipattiyā brahmayācanādinimittanti taṃ dassento 『『apicā』』tiādimāha.

我來為您直譯這段巴利文： 1.172 如同。"被貪嗔觸"是指如被毒蛇觸及般被貪和嗔觸及、征服。"隨貪嗔"是被貪嗔跟隨。 "常等"是指執著常等。"如是行"是指如是運轉,以無常等行相運轉。"四聖諦法"這個應當依無常等和諸諦隨所得而理解。或者"如是行"是指如是被我和其他正等覺者以"無常"等方式專注、行走、了知、證悟的意思。被欲貪、有貪所染因心被障礙所覆蓋,被見貪所染因顛倒執著而不會如實見到此法,不會證悟。"如是使知解"是指以"無常"等自性使如實知解法。他們被貪嗔征服也是由於愚癡性,所以說"被黑暗蘊覆蓋"。 爲了顯示對說法生起無慾的原因而以"為什麼"等自己提出質問。其中如同現在對說法生起無慾是一切佛的慣行法性,一切菩薩最初以"以隱形對我有何用"等方式在大發愿時鼓勵自己的心是慣行法性,所以說"對我有何用"等。其中"隱形"是指不成為震動天人世間的佛而僅僅以成為諸佛聲聞的方式成為隱形。對生起無慾有三種原因即對治的強力性、法的最極甚深性、以及世尊對此的殊勝恭敬,爲了顯示這些而開始說"因為他"等。其中"對治"是指貪等煩惱,因為它們障礙正修行。由於它們的強力性,因為要從長期熏習的有情相續中清凈困難,它們如同醉象徵服弱者般征服這些有情導致危難災禍,壓過百由旬長闊、堅實、密集、難過的荊棘。爲了顯示因難斷難除而難以清凈而說"然後它"等。其中因內部被觸及而裝滿酸粥的葫蘆、因長期存放而裝滿醋的瓶、因浸透油而脆弱的布、因混雜油而塗抹香膏的手被說為難以清凈。這些是低劣的比喻,因為只是色相續性和非長時間的污染,而煩惱染污更難清凈,因為是無始以來的和隨眠性。所以說"極染污"。如同難以清凈性,對甚深難見難悟所說的譬喻也是低劣的譬喻。 甚深的法通過對治的破壞也會變得明顯,但對治的破壞依正修行,它依聽聞正法,它依對導師和法的凈信。它特別是因為渴望世間應尊重應尊敬者的緣故,通過次第而成為有情正法修行的梵天請法等因緣,爲了顯示這點而說"又"等。

1. 『『Aññataro』』ti appaññāto viya kiñcāpi vuttaṃ, atha kho pākaṭo paññātoti dassetuṃ 『『imasmiṃ cakkavāḷe jeṭṭhakamahābrahmā』』ti vuttaṃ. Mahābrahmabhavane jeṭṭhakamahābrahmā. So hi sakko viya kāmadevaloke, brahmaloke ca pākaṭo paññāto. Upakkilesabhūtaṃ appaṃ rāgādirajaṃ etassāti apparajaṃ, apparajaṃ akkhi paññācakkhu yesaṃ te taṃsabhāvāti katvā apparajakkhajātikāti imamatthaṃ dassetuṃ 『『paññāmaye』』tiādimāha. Appaṃ rāgādirajaṃ yesaṃ te taṃsabhāvā apparajakkhajātikāti evamettha attho veditabbo. Assavanatāti 『『sayaṃ abhiññā』』tiādīsu (dī. ni. 1.28, 405; ma. ni. 1.154, 444) viya karaṇe paccattavacananti āha 『『assavanatāyā』』ti. Dasapuññakiriyavatthuvasenāti dānādidasavidhavimuttiparipācanīyapuññakiriyavatthūnaṃ vasena. Tenāha 『『katādhikārā』』tiādi. Papañcasūdaniyaṃ pana 『『dvādasapuññakiriyavasenā』』ti (ma. ni. aṭṭha. 2.282) vuttaṃ, taṃ dānādīsu saraṇagamanaparahitapariṇāmanadvaya pakkhipanavasena vuttaṃ.

2. Garuṭṭhāniyesu gāravavasena garukarapatthanā ajjhesanā, sāpi atthato patthanā evāti vuttaṃ 『『yācana』』nti. Padesavisayañāṇadassanaṃ hutvā buddhānaṃyeva āveṇikabhāvato idaṃ ñāṇadvayaṃ 『『buddhacakkhū』』ti vuccatīti āha 『『imesañhi dvinnaṃ ñāṇānaṃ buddhacakkhūti nāma』』nti. Tiṇṇaṃ maggañāṇānanti heṭṭhimānaṃ tiṇṇaṃ maggañāṇānaṃ 『『dhammacakkhū』』ti nāmaṃ, catusaccadhammadassananti katvā dassanamattabhāvato. Yato tāni ñāṇāni vijjūpamābhāvena vuttāni, aggamaggañāṇaṃ pana ñāṇakiccassa sikhāppattiyā dassanamattaṃ na hotīti 『『dhammacakkhū』』ti na vuccatīti. Yato taṃ vajirūpamābhāvena vuttaṃ. Vuttanayenevāti 『『apparajakkhajātikā』』ti ettha vuttanayeneva. Yasmā mandakilesā 『『apparajakkhā』』ti vuttā, tasmā bahalakilesā 『『mahārajakkhā』』ti veditabbā. Paṭipakkhavidhamanasamatthatāya tikkhāni sūrāni visadāni, vuttavipariyāyena mudūni. Saddhādayo ākārāti saddahanādippakāre vadati. Sundarāti kalyāṇā. Sammohavinodaniyaṃ pana 『『yesaṃ āsayādayo koṭṭhāsā sundarā, te svākārā』』ti (vibha. aṭṭha. 814) vuttaṃ, taṃ imāya atthavaṇṇanāya aññadatthu saṃsandati sametīti daṭṭhabbaṃ. Yato saddhāsampadādivasena ajjhāsayassa sundaratāti, tabbipariyāyato asundaratāti. Kāraṇaṃ nāma paccayākāro, saccāni vā. Paralokanti samparāyaṃ. Taṃ dukkhāvahaṃ vajjaṃ viya bhayato passitabbanti vuttaṃ 『『paralokañceva vajjañca bhayato passantī』』ti. Sampattibhavato vā aññattā vipattibhavo 『『paraloko』』ti vuttaṃ 『『para…pe… passantī』』ti.

Ayaṃpanettha pāḷīti ettha 『『apparajakkhā』』dipadānaṃ atthavibhāvane ayaṃ tassa tathābhāvasādhakapāḷi. Saddhādīnañhi vimuttiparipācakadhammānaṃ balavabhāvo tappaṭipakkhānaṃ pāpadhammānaṃ dubbalabhāveneva hoti, tesañca balavabhāvo saddhādīnaṃ dubbalabhāvenāti vimuttiparipācakadhammānaṃ savisesaṃ atthitānatthitāvasena 『『apparajakkhā mahārajakkhā』』ti ādayo pāḷiyaṃ (paṭi. ma.

我來為您直譯這段巴利文： 66. 雖然說"某一"好像是不知名的，但爲了顯示實際上是顯著有名而說"此世界的最上大梵天"。在大梵天界的最上大梵天。因為他如同帝釋在欲界天中一樣，在梵天界是顯著有名的。"少塵"是指有少量貪等塵垢的污染，有少塵的慧眼者他們具有那樣的本性，作為"少塵眼生"，爲了顯示這個意思而說"在慧所成"等。這裡應知意思是：有少量貪等塵垢者即具有那樣本性的少塵眼生。"不聽聞"如"自知"等中是作格主格詞，所以說"因為不聽聞"。"依十種福業事"是指依佈施等十種能成熟解脫的福業事。所以說"有修習"等。但在《長部疏鈔》中說"依十二種福業事"，那是在佈施等中加入皈依和迴向利他兩者而說的。 69. 對尊重處以恭敬方式應作的尊重欲求是請求，它實際上也只是欲求，所以說"乞請"。因為這兩種智是區域性智見而成為諸佛的不共法，所以說"這兩種智名為佛眼"。"三道智"即下面三道智的"法眼"之名，是因為它們只是四聖諦法的見而為見的程度。因此那些智被說為如閃電，但最上道智因為智的作用達到頂點而不只是見的程度，所以不稱為"法眼"。因此它被說為如金剛。"如前所說"即如在"少塵眼生"中所說。因為說煩惱輕微為"少塵"，所以應知煩惱粗重為"多塵"。因為能破除對治故銳利、勇猛、清凈，相反則柔弱。"諸行相"說的是信等諸相。"善"是美好。但在《遣除癡障》中說"他們的意樂等分類善美者為善相"，應知那與此註釋正相符合。因為依信等成就而有意樂的美好性，相反則為不美好性。"因"即緣起相或諸諦。"後世"是來世。應如過失般從怖畏見它帶來苦，所以說"從怖畏見後世和過失"。或者從圓滿有之外的衰敗有說"從...見"。 "這裡是經文"即在這裡解釋"少塵"等詞的意義時，這是證明它如是性的經文。因為信等解脫成熟諸法的強力性正是由它們對治的惡法的弱力性而有，而它們的強力性則由信等的弱力性而有，所以在經中依解脫成熟諸法的特別有無而有"少塵多塵"等。

1.111) vibhajitvā dassitā. Iti saddhādīnaṃ vasena pañca apparajakkhā, asaddhiyādīnaṃ vasena pañca mahārajakkhā. Evaṃ tikkhindriyamudindriyādayoti vibhāvitā paññāsa puggalā. Saddhādīnaṃ pana antarabhedena anekabhedā veditabbā. Khandhādayo eva lujjanapalujjanaṭṭhena loko, sampattibhavabhūto loko sampattibhavaloko, sugatisaṅkhāto upapattibhavo, sampatti sambhavati etenāti sampattisambhavaloko sugatisaṃvattaniyo kammabhavo. Duggatisaṅkhātaupapattibhavaduggatisaṃvattaniyakammabhavā vipattibhavalokavipattisambhavalokā.

Puna ekakadukādivasena lokaṃ vibhajitvā dassetuṃ 『『eko loko』』tiādi vuttaṃ. Āhārādayo hi lujjanapalujjanaṭṭhena lokoti. Tattha 『『eko loko sabbe sattā āhāraṭṭhitikā』』ti (dī. ni. 3.303; a. ni. 10.27, 28; paṭi. ma.

我來為您直譯這段巴利文： 1.111 分別解釋。如是依信等有五種少塵者,依不信等有五種多塵者。如是依銳根鈍根等而解釋了五十種人。但應知依信等的中間差別而有多種差別。蘊等因為壞滅毀壞義為世間,圓滿有所成的世間為圓滿有世間,稱為善趣的生有,由此生起圓滿為圓滿生世間即能導向善趣的業有。稱為惡趣的生有和能導向惡趣的業有為衰敗有世間和衰敗生世間。 爲了再以一法二法等方式分別顯示世間而說"一世間"等。因為食等以壞滅毀壞義為世間。其中"一世間即一切有情依食而住"。

1.2, 112, 208) yāyaṃ puggalādhiṭṭhānāya kathāya sabbasaṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassābhāvato. 『『Dve lokā』』tiādīsupi iminā nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā. Nanu ca 『『āhāraṭṭhitikā』』ti ettha paccayāyattavuttitāya maggaphalānampi lokatā āpajjatīti? Nāpajjati pariññeyyānaṃ dukkhasaccadhammānaṃ 『『idha loko』』ti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito, tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Anurodhādivatthubhūtā lābhādayo aṭṭha lokadhammā. Dasāyatanānīti dasa rūpāyatanāni vivaṭṭajjhāsayassa adhippetattā. Tassa ca sabbaṃ tebhūmakakammaṃ garahitabbaṃ, vajjitabbañca hutvā upaṭṭhātīti vuttaṃ 『『sabbe abhisaṅkhārā vajjaṃ, sabbe bhavagāmikammā vajja』』nti. Yesaṃ puggalānaṃ saddhādayo mandā, te idha 『『assaddhā』』tiādinā vuttā. Na pana sabbena sabbaṃ saddhādīnaṃ abhāvatoti apparajakkhadukādīsu pañcasu dukesu ekekasmiṃ dasa dasa katvā 『『paññāsāya ākārehi imāni pañcindriyāni jānātī』』ti vuttaṃ. Atha vā anvayato, byatirekato ca saddhādīnaṃ indriyānaṃ paropariyattaṃ jānātīti katvā tathā vuttaṃ. Ettha ca apparajakkhādivasena āvajjantassa bhagavato te sattā puñjapuñjāva hutvā upaṭṭhahanti, na ekekā.

Uppalāni ettha santīti uppalinī, gacchopi jalāsayopi, idha pana jalāsayo adhippetoti āha 『『uppalavane』』ti. Yāni udakassa anto nimuggāneva hutvā pusanti vaḍḍhanti, tāni antonimuggaposīnī.Dīpitānīti aṭṭhakathāyaṃ pakāsitāni, idheva vā 『『aññānipī』』tiādinā dīpitāni. Ugghaṭitaññūti ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇe ugghaṭitamatte eva jānātīti attho. Vipañcitaṃ vitthāramevamatthaṃ jānātīti vipañcitaññū. Uddesādīhi netabboti neyyo. Saha udāhaṭavelāyāti udāhāre dhammassa uddese udāhaṭamatte eva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ 『『cattāro satipaṭṭhānā』』tiādinā nayena saṅkhittena mātikāya dīpiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho 『『puggalo ugghaṭitaññū』』ti vuccati. Ayaṃ vuccatīti ayaṃ saṅkhittena mātikaṃ ṭhapetvā vitthārena atthe vibhajiyamāne arahattaṃ pāpuṇituṃ samattho 『『puggalo vipañcitaññū』』ti vuccati. Uddesatoti uddesahetu, uddisantassa, uddisāpentassa vāti attho. Paripucchatoti atthaṃ paripucchantassa. Anupubbenadhammābhisamayo hotīti anukkamena arahattappatto hoti. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti. Ayaṃ vuccati puggalo padaparamoti ayaṃ puggalo byañjanapadameva paramaṃ assāti 『『padaparamo』』ti vuccati.

我來為您直譯這段巴利文： 1.2.112.208 依人施設說的一切行的依緣而轉已被說，由此一切行世間是一，是一種，因為沒有其他種類。在"二世間"等中也應以此方式理解意思。這裡以名的執取而不執取涅槃，因為它是非世間本性。難道不是在"依食而住"中由依緣而轉性而導致道果也成為世間嗎？不會，因為這裡意指應遍知的苦諦諸法為"世間"。或者不壞不毀則不被執取，如是不成為世間，所以超世間法因無此執取而無世間性。為諸取的所緣的諸蘊為取蘊。成為隨順等事的得等八種為世間法。"十處"是指十色處，因為意指向出離意樂者。對他一切三界業都成為應呵責、應避免而顯現，所以說"一切行為過失，一切趣向有的業為過失"。對那些信等微弱的諸人，這裡以"無信"等說。但不是完全沒有信等，所以在少塵等五對中各十個而說"以五十種行相知此五根"。或者因為以順理、違理而知信等諸根的上下，所以如是說。這裡世尊當思維少塵等時，那些有情顯現為一堆堆，而不是一個一個。 "有蓮"是指有蓮的叢林或水池，這裡是指水池，所以說"蓮池"。那些在水中沉沒而開花生長的為"沉沒生長"。"已說明"是在註釋中已解釋，或在這裡以"其他"等已說明。"速知者"是指速疾即智的速疾，意思是僅在智速疾時就了知。"詳知者"是了知已詳細分別的意義。"應引導者"是應由說示等引導。"當說示時"即當法被說示時。"法現觀"是與智一起現觀四聖諦法。"此稱為"是此能以"四念處"等方式簡略宣說綱要時隨順教說運用智而能得阿羅漢的"速知者補特伽羅"。"此稱為"是此能在簡略安立綱要后詳細分別義理時得達阿羅漢的"詳知者補特伽羅"。"由說示"是因為說示，即說示者或使說示者的意思。"由遍問"是遍問義理者。"次第有法現觀"是隨順得達阿羅漢。"於此生不能有法現觀"是以此身體不能生起道或果乃至禪那或觀。"此稱為文句最上者補特伽羅"是此補特伽羅以文句為最上而稱為"文句最上者"。

Yeti ye duvidhe puggale sandhāya vuttaṃ vibhaṅge kammāvaraṇenāti pañcavidhena ānantariyakammena. Vipākāvaraṇenāti ahetukapaṭisandhiyā. Yasmā duhetukānampi ariyamaggapaṭivedho natthi, tasmā duhetukapaṭisandhipi 『『vipākāvaraṇamevā』』ti veditabbā. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Assaddhāti buddhādīsu saddhā rahitā. Acchandikāti kattukamyatākusalacchandarahitā, uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññāti bhavaṅgapaññāya parihīnā, bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgaṃ lokuttarassa paccayo na hoti, sopi duppañño eva nāma. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesusammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ ariyamaggaṃ okkamituṃ adhigantuṃ abhabbā. 『『Na kammāvaraṇenā』』tiādīni vuttavipariyāyena veditabbāni.

『『Rāgacaritā』』tiādīsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ [paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyanti bhavitabbaṃ –

『『Sā esā paramatthānaṃ, tattha tattha yathārahaṃ;

Nidhānato paramattha-mañjūsā nāma nāmato』』ti. (visuddhimaggamahāṭīkāya nigamane sayameva vuttattā)] visuddhimaggasaṃvaṇṇanāyaṃ vuttanayena veditabbaṃ;

70.Ārabbhāti attano adhippetassa atthassa bhagavato jānāpanaṃ uddissāti attho. Selo pabbato ucco hoti thiro ca, na paṃsupabbato, missakapabbato vāti āha 『『sele yathā pabbatamuddhanī』』ti. Dhammamayaṃ pāsādanti lokuttaradhammamāha. So hi pabbatasadiso ca hoti sabbadhamme atikkamma abbhuggataṭṭhena pāsādasadiso ca, paññāpariyāyo vā idha dhamma-saddo . Sā hi abbhuggataṭṭhena pāsādoti abhidhamme (dha. sa. aṭṭha. 16) niddiṭṭhā. Tathā cāha –

『『Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;

Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhatī』』ti. (dha. pa. 28);

『『Yathā hī』』tiādīsu yathā pabbate ṭhatvā rattandhakāre heṭṭhā olokentassa purisassa khette kedārapāḷikuṭiyo, tattha sayitamanussā ca na paññāyanti anujjalabhāvato. Kuṭikāsu pana aggijālā paññāyati ujjalabhāvato evaṃ dhammapāsādamāruyha sattalokaṃ olokayato bhagavato ñāṇassa āpāthaṃ nāgacchanti akatakalyāṇā sattā ñāṇagginā anujjalabhāvato, anuḷārabhāvato ca rattiṃ khittā sarā viya honti. Katakalyāṇā pana bhabbapuggalā dūre ṭhitāpi bhagavato ñāṇassa āpāthaṃ āgacchanti paripakkañāṇaggitāya samujjalabhāvato, uḷārasantānatāya himavantapabbato viya cāti evaṃ yojanā veditabbā.

Uṭṭhehīti tvaṃ dhammadesanāya appossukkatāsaṅkhātasaṅkocāpattito kilāsubhāvato uṭṭhaha. Vīriyavantatāyāti sātisaya catubbidhasammappadhānavīriyavantatāya. Vīrassa hi bhāvo, kammaṃ vā vīriyaṃ. Kilesamārassa viya maccumārassapi āyatiṃ asambhavato 『『maccukilesamārāna』』nti vuttaṃ. Abhisaṅkhāramāravijayassa aggahaṇaṃ kilesamāravijayeneva tabbijayassa jotitabhāvato. Vāhanasamatthatāyāti saṃsāramahākantārato nibbānasaṅkhātaṃ khemappadesaṃ sampāpanasamatthatāya.

我來為您直譯這段巴利文： "這些"是指這兩種人而在《分別論》中說。"業障"是指五種無間業。"異熟障"是指無因結生。因為二因者也無有聖道的通達，所以二因結生也應知為"異熟障"。"煩惱障"是指決定邪見。"無信"是缺乏對佛等的信。"無慾"是缺乏欲作的善欲，北俱盧洲人進入無慾處。"惡慧"是缺乏有分慧，即使有分慧圓滿但其有分不能成為出世間的緣者也稱為惡慧。"不能進入善法的正性決定"是不能進入證得在善法中稱為正性決定的聖道。"非業障"等應以相反方式理解。 在"貪行"等中應說的，應依《勝義燈》[應是《勝義寶函》《清凈道論》的註釋 - "這是各處隨宜對諸勝義的保藏，故名為勝義寶函"（因為在《清凈道論大疏鈔》的結語中自己如是說）]中《清凈道論注》所說的方式理解。 70. "爲了"意思是爲了使世尊了知自己所意圖的義理。山峰高且堅固，不是沙山或混合山，所以說"如在山頂上"。"法所成宮殿"說的是出世間法。因為它超越一切法而高昇故如山也如宮殿，或者這裡法字是慧的同義詞。因為在《阿毗達磨》中說它因高昇義為宮殿。如是說： "登上慧宮殿，無憂觀憂眾； 智者如在山，觀察地上愚"。 在"譬如"等中，如人站在山上在黑夜中向下看時，因為不明亮看不見田里的農舍和睡在那裡的人。但在農舍中因為明亮故能看見火光，如是登上法宮殿觀察有情世間的世尊，因為未作善業的有情不明亮于智火且非殊勝，如夜間射出的箭般不現入智的範圍。但已作善業的可能的人，即使住在遠處因為成熟的智火極其明亮及殊勝相續如雪山般，也現入世尊智的範圍，應如是理解配合。 "起來"是你從對說法的無慾所成的退縮而起。"具勇"是以殊勝四正勤具足勇。因為勇者的狀態或作為是勇。因為如煩惱魔般死魔也不會再有未來生起，所以說"死及煩惱魔"。不說行魔的克服是因為已通過煩惱魔的克服而顯示了它的克服。"能運載"是因為能從輪迴大沙漠運載到稱為涅槃的安穩處。

1. 『『Apārutaṃ tesaṃ amatassa dvāra』』nti keci paṭhanti. Nibbānassa dvāraṃ pavisanamaggo vivaritvā ṭhapito mahākaruṇūpanissayena sayambhuñāṇena adhigatattā. Saddhaṃ pamuñcantūti saddhaṃ pavedentu, attano saddahanākāraṃ upaṭṭhāpentūti attho. Sukhena akicchena pavattanīyatāya suppavattitaṃ. Na bhāsiṃ na bhāsissāmīti cintesi.

Aggasāvakayugavaṇṇanā

73.Sallapitvāti 『『vippasannāni kho te āvuso indriyānī』』tiādinā (mahāva. 60) ālāpasallāpaṃ katvā. Tañhissa aparabhāge satthu santikaṃ upasaṅkamanassa paccayo ahosi.

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我來為您直譯這段巴利文： 71. 有些人讀作"為他們開啟不死之門"。涅槃之門即入處之道，因為依大悲為緣以自覺智而證得故而開啟安立。"讓他們釋放信"是讓他們顯示信，意思是使他們的信心現起。因為容易無困難地運轉故為善轉。思惟"我未說也不會說"。 上首弟子對解釋 73. "交談"是以"朋友啊,你的諸根極其清凈"等方式作交談。那成為他後來前往導師處的因緣。 75-

6.Anupubbiṃkathanti anupubbiyā anupubbaṃ kathetabbaṃ kathaṃ. Kā pana sāti? Dānādikathā. Tattha dānakathā tāva pacurajanesu pavattiyā sabbasādhāraṇattā, sukarattā, sīle patiṭṭhānassa upāyabhāvato ca ādito kathitā. Pariccāgasīlo hi puggalo pariggahavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakapaṭiggāhakavisuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathitā, tañce dānasīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ, imehi ca dānasīlamayehi paṇītapaṇītatarādibhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbabhogabhavasampattiyo hontīti dassanatthaṃ tadanantaraṃ saggakathaṃ. Vatvā ayaṃ saggo rāgādīhi upakkiliṭṭho, sabbadā anupakkiliṭṭho ariyamaggoti dassanatthaṃ saggānantaraṃ maggakathā kathetabbā. Maggañca kathentena tadadhigamupāyadassanatthaṃ saggapariyāpannāpi, pageva itare sabbepi kāmā nāma bahvādīnavā, aniccā adhuvā, vipariṇāmadhammāti kāmānaṃ ādīnavo, hīnā, gammā, pothujjanikā, anariyā, anatthasañhitāti tesaṃ okāro lāmakabhāvo, sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso, sabbaso kilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho maggantīti ettha iti-saddena ādiatthajotakena bodhitoti veditabbaṃ.

Sukhānaṃ nidānanti diṭṭhadhammikānaṃ, samparāyikānaṃ, nibbānapaṭisaṃyuttānañcāti sabbesampi sukhānaṃ kāraṇaṃ. Yañhi kiñci loke bhogasukhaṃ nāma, taṃ sabbaṃ dānanidānanti pākaṭo yamattho. Yaṃ pana taṃ jhānavipassanāmaggaphalanibbānapaṭisaṃyuttaṃ sukhaṃ, tassāpi dānaṃ upanissayapaccayo hotiyeva. Sampattīnaṃ mūlanti yā imā loke padesarajjaṃ sirissariyaṃ sattaratanasamujjalacakkavattisampadāti evaṃpabhedā mānusikā sampattiyo, yā ca cātumahārājikacātumahārājādibhedā dibbasampattiyo, yā vā panaññāpi sampattiyo, tāsaṃ sabbāsaṃ idaṃ dānaṃ nāma mūlaṃ kāraṇaṃ. Bhogānanti bhuñjitabbaṭṭhena 『『bhogo』』ti laddhanāmānaṃ manāpiyarūpādīnaṃ, tannissayānañca upabhogasukhānaṃ. Avassayaṭṭhena patiṭṭhā. Visamagatassāti byasanappattassa. Tāṇanti rakkhā tato paripālanato. Leṇanti byasanehi paripāciyamānassa olīyanapadeso. Gatīti gantabbaṭṭhānaṃ. Parāyaṇanti paṭisaraṇaṃ. Avassayoti vinipatituṃ adento nissayo. Ārammaṇanti olubbhārammaṇaṃ.

我來為您直譯這段巴利文： 6. "次第說"是應以次第、依次說的話。是什麼呢？即佈施等說。其中先說佈施說是因為在眾多人中流行而普遍、容易做到、是安立於戒的方便。因為施捨的人由於對所執物無執著而容易受持諸戒，並在其中善安立。由於說明通過戒而施者受者清凈而幫助他人，由說離惱害他人而說離作，由說財富成就的因而說有成就的因，所以在佈施說之後說戒說。若此佈施戒依止輪迴，爲了顯示這有成就是它的果，爲了顯示以這些佈施戒所成的種種殊勝更殊勝等功德事能得四大王天等種種殊勝更殊勝等無量天界財有成就，所以其後說天界說。說了這天界為貪等所染，聖道永不被染，爲了顯示這義而在天界后應說道說。當說道時，爲了顯示證得它的方便，應說包括在天界的乃至其他一切欲有多過患，無常不堅固，變易法是欲的過患，低劣、粗俗、凡夫所行、非聖、無義相應是它們的低劣性，一切有都是煩惱的所依，故說其雜染，完全離煩惱是涅槃，故說出離的功德。應知這義理由"趣向"中的"如是"字表示為首的意義而顯示。 "諸樂的因"是現法、來世及涅槃相應的一切樂的原因。世間任何所謂財樂，都以佈施為因，此義明顯。而那禪那、觀、道、果、涅槃相應的樂，佈施也必定是它的親依止緣。"諸成就的根"是這些世間地方王位、統治權位、七寶莊嚴的轉輪王成就等種種人間成就，以及四大王天等種種天界成就，或其他任何成就，這佈施是它們一切的根本原因。"諸財"是以應受用義而得名的可意色等，及依止它們的受用樂。以依止義為立足處。"至不平"是遭遇災難。"保護"是因保護免於彼而守護。"避難所"是為災難所逼迫者的藏身之處。"趣處"是應去之處。"歸依"是庇護。"依止"是不令墮落的所依。"所緣"是可依託之緣。

Ratanamayasīhāsanasadisanti sabbaratanamayasattaṅgamahāsīhāsanasadisaṃ mahagghaṃ hutvā sabbaso vinipatituṃ appadānato. Mahāpathavisadisaṃ gatagataṭṭhāne patiṭṭhāya labhāpanato. Ālambanarajjusadisanti yathā dubbalassa purisassa ālambanarajju uttiṭṭhato, tiṭṭhato ca upatthambho, evaṃ dānaṃ sattānaṃ sampattibhave uppattiyā, ṭhitiyā ca paccayabhāvato. Dukkhanittharaṇaṭṭhenāti duggatidukkhanittharaṇaṭṭhena. Samassāsanaṭṭhenāti lobhamacchariyādipaṭisattupaddavato sammadeva assāsanaṭṭhena. Bhayaparittāṇaṭṭhenāti dāliddiyabhayato paripālanaṭṭhena. Maccheramalādīhīti maccheralobhadosaissāvicikicchādiṭṭhi ādicittamalehi. Anupalittaṭṭhenāti anupakkiliṭṭhatāya. Tesanti maccheramalādikacavarānaṃ. Etehi eva durāsadaṭṭhena. Asantāsanaṭṭhenāti anabhibhavanīyatāya santāsābhāvena. Yo hi dāyako dānapati, so sampatipi kutoci na bhāyati, pageva āyatiṃ. Dhammasīsena puggalo vutto. Balavantaṭṭhenāti mahābalavatāya. Dāyako hi dānapati sampati pakkhabalena balavā hoti, āyatiṃ pana kāyabalādīhipi. Abhimaṅgalasammataṭṭhenāti 『『vaḍḍhikāraṇa』』nti abhisammatabhāvena. Vipattibhavato sampattibhavūpanayanaṃ khemantabhūmisampāpanaṃ, bhavasaṅgāmato yogakkhemasampāpanañca khemantabhūmisampāpanaṭṭho.

Idāni dānaṃ vaṭṭagatā ukkaṃsappattā sampattiyo viya vivaṭṭagatāpi tā sampādetīti bodhicariyabhāvenapi dānaguṇe dassetuṃ 『『dānañhī』』tiādi vuttaṃ. Tattha sakkamārabrahmasampattiyo attahitāya eva, cakkavattisampatti pana attahitāya, parahitāya cāti dassetuṃ sā tāsaṃ parato vuttā, etā lokiyā, imā pana lokuttarāti dassetuṃ tato paraṃ 『『sāvakapāramīñāṇa』』ntiādi vuttaṃ. Tatthāpi ukkaṭṭhukkaṭṭhatarukkaṭṭhatamāti dassetuṃ kamena ñāṇattayaṃ vuttaṃ. Tesaṃ pana dānassa paccayabhāvo heṭṭhā vutto eva. Etenevassa brahmasampattiyāpi paccayabhāvo dīpitoti veditabbo.

Dānañca nāma dakkhiṇeyyesu hitajjhāsayena vā pūjanajjhāsayena vā attano santakassa paresaṃ pariccajanaṃ, tasmā dāyako sattesu ekantahitajjhāsayo purisapuggalo, so 『『paresaṃ hiṃsati, paresaṃ vā santakaṃ haratī』』ti aṭṭhānametanti āha 『『dānaṃ dadanto sīlaṃ samādātuṃ sakkotī』』ti. Sīlasadiso alaṅkāro natthīti akittimaṃ hutvā sabbakālaṃ sobhāvisesāvahattā. Sīlapupphasadisaṃ pupphaṃ natthīti etthāpi eseva nayo. Sīlagandhasadiso gandho natthīti ettha 『『candanaṃ tagaraṃ vāpī』』tiādikā (dha. pa. 55) gāthā, 『『gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchati mālutenā』』tiādikā (jā. 2.17.55) ca vattabbā . Sīlañhi sattānaṃ ābharaṇañceva alaṅkāro ca gandhavilepanañca parassa dassanīyabhāvāvahañca. Tenāha 『『sīlālaṅkārena hī』』tiādi.

『『Ayaṃ saggo labbhatī』』ti idaṃ majjhimehi chandādīhi āraddhaṃ sīlaṃ sandhāyāha. Tenāha sakko devarājā –

『『Hīnena brahmacariyena, khattiye upapajjati;

Majjhimena ca devattaṃ, uttamena visujjhatī』』ti. (jā. 2.

我來為您直譯這段巴利文： "如寶座"是如全寶所成的七支大獅子座那樣珍貴而不會完全墮落。如大地一樣在所到之處獲得立足。"如扶手繩"是如虛弱之人的扶手繩是其起立和站立的支撐，如是佈施是眾生在成就有中生起和住立的緣。以"度脫苦"義是以度脫惡趣苦義。以"安慰"義是以從貪、慳等對立的災難中善加安慰義。以"護于怖"義是以守護免於貧窮怖義。以"慳垢等"是以慳、貪、瞋、嫉、疑、見等心垢。以"無染著"義是以無污染性。"它們"是慳垢等垃圾。以這些而難以接近義。以"無驚怖"義是以不可征服性而無驚怖。因為施者施主現在不怖于任何，何況未來。以法為首而說人。以"有力"義是以大力性。因為施者施主現在以黨派力而有力，未來則以身力等。以"極吉祥"義是以"增長因"而極認可性。從不幸有至幸有引導是到達安穩地，從有戰場至瑜伽安穩是以到達安穩地義。 現在說"因為佈施"等是爲了顯示佈施如輪迴中達到最勝成就般也能成就出離的成就，所以是菩提行。其中爲了顯示帝釋、魔、梵的成就只為自利，而轉輪王成就則為自利和利他，故在它們之後說它。爲了顯示這些是世間的，而這些是出世間的，故其後說"聲聞波羅蜜智"等。其中也爲了顯示最勝、更勝、最勝，故次第說三智。它們是佈施的緣已如前說。應知由此也說明它是梵成就的緣。 佈施即是以利益意樂或以供養意樂把自己的物施予與給與者。所以施者是對眾生完全利益意樂的人，說"他傷害他人或奪取他人的物"是不可能的，所以說"行佈施時能受持戒"。"無裝飾如戒"是因為無造作而一切時帶來殊勝莊嚴。"無花如戒花"在這裡也是同樣的道理。"無香如戒香"在這裡應說"栴檀多伽羅"等偈，及"仙人久修持，身逝隨風去"等偈。因為戒是眾生的裝飾品和裝飾和香涂和帶來他人可見性。所以說"以戒莊嚴"等。 "得此天界"這是說以中等欲等開始的戒。所以帝釋天王說： "以下等梵行，生於剎帝利； 以中等得天，以上等清凈。"

22.429);

Iṭṭhoti sukho, kantoti kamanīyo, manāpoti manavaḍḍhanako, taṃ panassa iṭṭhādibhāvaṃ dassetuṃ 『『niccamettha kīḷā』』tiādi vuttaṃ. Niccanti sabbakālaṃ kīḷāti kāmūpasaṃhitā sukhavihārā. Sampattiyoti bhogasampattiyo. Dibbanti dibbabhavaṃ devalokapariyāpannaṃ. Sukhanti kāyikaṃ, cetasikañca sukhaṃ. Dibbasampattinti dibbabhavaṃ āyusampattiṃ, vaṇṇayasaissariyasampattiṃ, rūpādisampattiñca. Evamādīti ādi-saddena yāmādīhi anubhavitabbaṃ dibbasampattiṃ vadati.

Appassādāti nirassādā paṇḍitehi yathābhūtaṃ passantehi tattha assādetabbatābhāvato. Bahudukkhāti mahādukkhā sampati, āyatiñca vipuladukkhānubandhattā. Bahupāyāsāti anekavidhaparissayā. Etthāti kāmesu. Bhiyyoti bahuṃ. Dosoti aniccatādinā, appassādatādinā ca dūsitabhāvo, yato te viññūnaṃ cittaṃ nārādhenti. Atha vā ādīnaṃ vāti pavattatīti ādīnavo, paramakapaṇatā, tathā ca kāmā yathābhūtaṃ paccavekkhantānaṃ paccupatiṭṭhanti. Lāmakabhāvoti nihīnabhāvo aseṭṭhehi sevitabbattā, seṭṭhehi na sevitabbattā ca. Saṃkilissananti vibādhetabbatā upatāpetabbatā. Nekkhamme ānisaṃsanti ettha yattakā kāmesu ādīnavā, tappaṭipakkhato tattakā nekkhamme ānisaṃsā. Api ca 『『nekkhammaṃ nāmetaṃ asambādhaṃ asaṃkiliṭṭhaṃ, nikkhantaṃ kāmehi, nikkhantaṃ kāmasaññāya, nikkhantaṃ kāmavitakkehi, nikkhantaṃ kāmapariḷāhehi, nikkhantaṃ byāpādato』』tiādinā (sārattha. ṭī. 3.26 mahāvagge) nayena nekkhamme ānisaṃse pakāsesi, pabbajjāya, jhānādīsu ca guṇe vibhāvesi vaṇṇesi.

Vuttanayanti ettha yaṃ avuttanayaṃ 『『kallacitte』』tiādi, tattha kallacitteti kammaniyacitte, heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā uparidesanāya bhājanabhāvūpagamanena kammakkhamacitteti attho. Assaddhiyādayo hi yasmā cittassa rogabhūtā tadā te vigatā, tasmā arogacitteti attho. Diṭṭhimānādikilesavigamanena muducitte. Kāmacchandādivigamena vinīvaraṇacitte. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacitte. Tattha saddhāsampattiyā pasannacitte. Yadā ca bhagavā aññāsīti sambandho. Atha vā kallacitteti kāmacchandavigamena arogacitte. Muducitteti byāpādavigamena mettāvasena akathinacitte. Vinīvaraṇacitteti uddhaccakukkuccavigamena vikkhepassa vigatattā tena apihitacitte. Udaggacitteti thinamiddhavigamena sampaggahitavasena alīnacitte. Pasannacitteti vicikicchāvigamena sammāpaṭipattiyaṃ adhimuttacitte, evampettha attho veditabbo.

『『Seyyathāpī』』tiādinā upamāvasena nesaṃ saṃkilesappahānaṃ, ariyamagguppādañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhu eva. Rajananti nīlapītādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tissameva nisajjāyaṃ, etena nesaṃ lahuvipassakatā, tikkhapaññatā, sukhapaṭipadākhippābhiññatā ca dassitā hoti. Virajanti apāyagamanīyarāgarajādīnaṃ vigamena virajaṃ. Anavasesadiṭṭhivicikicchāmalāpagamanena vītamalaṃ. Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ. Pañcavidhadussīlyamalāpagamanena vītamalaṃ. Dhammacakkhunti brahmāyusutte (ma. ni. 2.383) heṭṭhimā tayo maggā vuttā, cūḷarāhulovāde (ma. ni.

我來為您直譯這段巴利文： "可意"是樂，"可愛"是可欲，"適意"是增長意，爲了顯示它的可意等性質而說"此處常有娛樂"等。"常"是一切時。"娛樂"是與欲相應的樂住。"成就"是財富成就。"天"是天有即天界所屬。"樂"是身樂和心樂。"天成就"是天有、壽成就、色聲名勢成就和色等成就。"如是等"以等字說夜摩天等應經歷的天成就。 "少味"是無味，因為智者如實見時無可味著故。"多苦"是大苦，因為現在和未來都伴隨廣大苦故。"多惱"是種種災難。"此中"是在諸欲中。"更多"是眾多。"過患"是以無常等和少味等而有過患性，因此不能滿足智者之心。或者"過患"是趣向衰損，即最極貧困，如是諸欲對如實觀察者顯現。"低劣性"是卑下性，因為應被非善者所奉行，不應被善者所奉行。"染污"是應被損害應被燒惱。"出離功德"這裡有多少欲的過患，由對治故出離就有多少功德。而且說"這出離即是無障礙、無染污、出離諸欲、出離欲想、出離欲尋、出離欲熱惱、出離瞋恚"等方式顯示出離功德，也說明讚歎出家和禪那等功德。 "如說方式"這裡未說的方式是"適心"等，其中"適心"是適業心，因為由前面的說法而無不信等心過患，而能接受上面的說法，成為適合作業的心的意思。因為不信等是心的病，那時它們已離，所以是無病心的意思。由見慢等煩惱離去而柔軟心。由離欲貪等而無蓋心。由於正行而有殊勝喜悅相應而上揚心。其中由具足信而凈心。"世尊了知"是關聯。或者"適心"是由離欲貪而無病心。"柔軟心"是由離瞋恚而以慈心無僵硬心。"無蓋心"是由離掉舉惡作而無散亂故無被覆心。"上揚心"是由離昏沉睡眠而以正奮勵無沉沒心。"凈心"是由離疑而決定於正行心，應如是理解此中意義。 以"譬如"等以譬喻方式顯示他們舍離染污和生起聖道。"離垢"是無垢。"善"是極好。"染"是青黃等染料。"會領受"是會領取而會明亮。"在彼座"是在那座位，由此顯示他們是速觀者、利慧者、樂行速通者。"離塵"是由離導向惡趣的貪塵等而離塵。由一切見疑垢離去而離垢。或由無初道所斷的煩惱塵而離塵。由五種惡戒垢離去而離垢。"法眼"在《梵授經》中說是下三道，在《小羅睺教誡經》中;

3.416) āsavakkhayo, idha pana sotāpattimaggo adhippeto. 『『Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti tassa uppattiākāradassananti. Nanu ca maggañāṇaṃ asaṅkhatadhammārammaṇaṃ, na saṅkhatadhammārammaṇanti? Saccametaṃ. Yasmā taṃ nirodhaṃ ārammaṇaṃ katvā kiccavasena sabbasaṅkhataṃ paṭivijjhantaṃ uppajjati, tasmā tathā vuttaṃ.

『『Suddhaṃ vattha』』nti nidassitaupamāyaṃ idaṃ upamāsaṃsandanaṃ vatthaṃ viya cittaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo , dhovanasilā viya anupubbikathā, udakaṃ viya saddhā, udake temetvā ūsagomayachārikābharehi kāḷakapadese samucchinditvā vatthassa dhovanapayogo viya saddhāsinehena temetvā temetvā satisamādhipaññāhi dose sithilī katvā sutādividhinā cittassa sodhane vīriyārambho, tena payogena vatthe nānākāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhassa vatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodapananti. 『『Diṭṭhadhammā』』ti vatvā dassanaṃ nāma ñāṇadassanato aññampi atthīti taṃ nivattanatthaṃ 『『pattadhammā』』ti vuttaṃ. Patti ca ñāṇasampattito aññampi vijjatīti tato visesadassanatthaṃ 『『viditadhammā』』ti vuttaṃ. Sā pana viditadhammatā dhammesu ekadesenāpi hotīti nippadesato viditabhāvaṃ dassetuṃ 『『pariyogāḷhadhammā』』ti vuttaṃ, tena nesaṃ saccābhisambodhiṃyeva vibhāveti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesatova catusaccadhammaṃ samantato ogāhantaṃ paṭivijjhatīti. Sesaṃ heṭṭhā vuttanayameva.

我來為您直譯這段巴利文： 在《小羅睺教誡經》中是漏盡，這裡則是指預流道。"凡是集法，一切皆是滅法"是顯示它的生起行相。然而道智不是以有為法為所緣，而是以無為法為所緣，不是嗎？這是真的。因為它以涅槃為所緣而由作用力通達一切有為而生起，所以如是說。 "凈布"這是所示譬喻的譬喻對應：如布喻心，如布被外來垢染污一樣，心被貪等垢染污；如清洗石喻次第說，如水喻信，如以水浸濕後用牛糞灰等除去黑斑而洗布的努力一樣，以信水浸潤後用念定慧使過失鬆弛，以聞等方法努力凈心；如以彼努力除去布的種種黑斑一樣，以精進壓伏煩惱；如染料喻聖道，如以此使清凈布明亮一樣，以道使壓伏煩惱的心清凈。說了"見法"，因為見有別於智見，爲了排除它而說"得法"。得也有別於智得，爲了顯示與它的差別而說"知法"。但那知法性也可能只是對諸法的一部分，爲了顯示完全了知而說"通達法"，由此顯示他們完全證悟諦。因為道智以一證悟的方式成就遍知等作用，完全地從一切方面深入通達四諦法。其餘如前所說方式。

77.Cīvaradānādīnīti cīvarādiparikkhāradānaṃ sandhāyāha. Yo hi cīvarādike aṭṭha parikkhāre, pattacīvarameva vā sotāpannādiariyassa, puthujjanasseva vā sīlasampannassa datvā 『『idaṃ parikkhāradānaṃ anāgate ehibhikkhubhāvāya paccayo hotū』』ti patthanaṃ paṭṭhapesi, tassa ca sati adhikārasampattiyaṃ buddhānaṃ sammukhībhāve iddhimayaparikkhāralābhāya saṃvattatīti veditabbaṃ. Vassasatikattherā viya ākappasampannāti adhippāyo.

Sandassesīti suṭṭhu paccakkhaṃ katvā dassesi. Idhalokatthanti idhalokabhūtaṃ khandhapañcakasaṅkhātamatthaṃ. Paralokatthanti etthāpi eseva nayo. Dassesīti sāmaññalakkhaṇato, salakkhaṇato ca dassesi. Tenāha 『『anicca』』ntiādi. Tattha hutvā abhāvato aniccanti dassesi. Udayabbayapaṭipīḷanato dukkhanti dassesi. Avasavattanato anattāti dassesi. Ime ruppanādilakkhaṇā pañcakkhandhāti rāsaṭṭhena khandhe dassesi. Ime cakkhādisabhāvā nissattanijjīvaṭṭhena aṭṭhārasa dhātuyoti dassesi. Imāni cakkhādisabhāvāneva dvārārammaṇabhūtāni dvādasa āyatanānīti dassesi. Ime avijjādayo jarāmaraṇapariyosānā dvādasa paccayadhammā paṭiccasamuppādoti dassesi. Rūpakkhandhassa heṭṭhā vuttanayena paccayato cattāri, khaṇato ekanti imāni pañca lakkhaṇāni dassesi. Tathāti iminā 『『pañca lakkhaṇānī』』ti padaṃ ākaḍḍhati. Dassentoti iti-saddo nidassanattho, evanti attho. Nirayanti aṭṭhamahānirayasoḷasaussadanirayappabhedaṃ sabbaso nirayaṃ dassesi. Tiracchānayoninti apadadvipadacatuppadabahuppadādibhedaṃ migapasupakkhisarīsapādivibhāgaṃ nānāvidhaṃ tiracchānalokaṃ. Pettivisayanti khuppipāsikavantāsikaparadattūpajīvinijjhāmataṇhikādibhedabhinnaṃ nānāvidhaṃ petasattalokaṃ. Asurakāyanti kālakañcikāsuranikāyaṃ. Evaṃ tāva duggatibhūtaṃ paralokatthaṃ vatvā idāni sugatibhūtaṃ vattuṃ 『『tiṇṇaṃ kusalānaṃ vipāka』』ntiādi vuttaṃ. Vehapphale subhakiṇṇeyeva saṅgahetvā asaññīsu, arūpīsu ca sampattiyā dassetabbāya abhāvato duviññeyyatāya 『『navannaṃ brahmalokāna』』ntveva vuttaṃ.

Gaṇhāpesīti te dhamme samādinne kārāpesi.

Samuttejanaṃ nāma samādinnadhammānaṃ yathā anupakārakā dhammā parihāyanti, pahīyanti ca, upakārakā dhammā parivaḍḍhanti, visujjhanti ca, tathā nesaṃ ussāhuppādananti āha 『『abbhussāhesī』』ti. Yathā pana taṃ ussāhuppādanaṃ hoti, taṃ dassetuṃ 『『idhalokatthañcevā』』tiādi vuttaṃ. Tāsetvā tāsetvāti paribyattabhāvāpādanena tejetvā tejetvā. Adhigataṃ viya katvāti yesaṃ katheti, tehi tamatthaṃ paccakkhato anubhuyyamānaṃ viya katvā. Veneyyānañhi buddhehi pakāsiyamāno attho paccakkhatopi pākaṭataro hutvā upaṭṭhāti. Tathā hi bhagavā evaṃ thomīyati –

『『Ādittopi ayaṃ loko, ekādasahi aggibhi;

Na tathā yāti saṃvegaṃ, sammohapaliguṇṭhito.

Sutvādīnavasaññuttaṃ, yathā vācaṃ mahesino;

Paccakkhatopi buddhānaṃ, vacanaṃ suṭṭhu pākaṭa』』nti.

Tenāha 『『dvattiṃsakammakāraṇapañcavīsatimahābhayappabhedañhī』』tiādi. Dvattiṃsakammakāraṇāni 『『hatthampi chindantī』』tiādinā (ma. ni.

我來為您直譯這段巴利文： 77. "佈施衣等"是指佈施衣等資具。因為若有人佈施衣等八資具，或只佈施缽和衣給予流果等聖者，或只給持戒具足的凡夫，而發願"愿此資具佈施成為未來得到'來比丘'的緣"，應知若他有資格成就，在佛現前時會導向獲得神變資具。意思是如百歲長老們般具足威儀。 "開示"是使極其現前而顯示。"此世利"是此世的五蘊所說的利。"他世利"在這裡也是同樣的道理。"顯示"是從共相和自相顯示。所以說"無常"等。其中因為有已成無故顯示為無常。因為生滅壓迫故顯示為苦。因為無自在故顯示為無我。顯示"這些色變等相的五蘊"以蘊聚義。顯示"這些眼等本性以無有情無命者義為十八界"。顯示"這些就是眼等本性作為門和所緣的十二處"。顯示"這些無明等以老死為終的十二緣法為緣起"。顯示色蘊如前所說由緣四相由剎那一相為這五相。"如是"由此引"五相"之語。"顯示"的"如是"字是表示示例，意思是如此。"地獄"顯示八大地獄十六小地獄等分的一切地獄。"畜生界"是無足兩足四足多足等分別的獸類家畜鳥類爬行類等種種畜生世界。"餓鬼界"是飢渴鬼、住于吐物鬼、依他施活鬼、乾渴鬼等種種餓鬼世界。"阿修羅眾"是黑瘦阿修羅眾。如是先說了惡趣的他世利，現在爲了說善趣的而說"三善業的果報"等。攝入廣果天與遍凈天而不顯示在無想有情天和無色界的成就，因為難以了知，所以只說"九梵天界"。 "使領受"是使他們受持實行彼等諸法。 "鼓勵"是對已受持的諸法，如何使不助益的諸法減損、斷除，助益的諸法增長、清凈，如是令他們生起精進，所以說"極勵"。爲了顯示如何生起彼精進而說"此世利等"。"令震撼令震撼"是以令達到明顯性而激勵激勵。"如已證得"是使所說之義如被所說者親自經驗般。因為佛所開示的義理對所化眾生比親證更加明顯。如是讚歎世尊： "此世雖燃燒，十一火所燒； 迷癡所纏繞，不能生厭離。 聞大仙所說，過患相應語； 比親證更加，明顯佛語言。" 所以說"三十二種刑罰二十五種大怖等分別"等。三十二種刑罰如"砍手"等;

1.178) dukkhakkhandhasutte āgatanayena veditabbāni. Pañcavīsatimahābhayāni 『『jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhaya』』ntiādinā (cūḷani. 123) tattha tattha sutte āgatanayena veditabbāni. Āghātanabhaṇḍikā adhikuṭṭanakaḷiṅgaraṃ, yaṃ 『『accādhāna』』ntipi vuccati.

Paṭiladdhaguṇena codesīti 『『taṃtaṃguṇādhigamena ayampi tumhehi paṭiladdho, ānisaṃso ayampī』』ti paccakkhato dassento 『『kiṃ ito pubbe evarūpaṃ atthī』』ti codento viya ahosi. Tenāha 『『mahānisaṃsaṃ katvā kathesī』』ti.

Tappaccayañca kilamathanti saṅkhārapavattihetukaṃ tasmiṃ tasmiṃ sattasantāne uppajjanakaparissamaṃ saṃvighātaṃ vihesaṃ. Idhāti heṭṭhā paṭhamamaggādhigamatthāya kathāya. Sabbasaṅkhārūpasamabhāvato santaṃ. Atittikaraparamasukhatāya paṇītaṃ. Sakalasaṃsārabyasanato tāyanatthena tāṇaṃ. Tato nibbindahadayānaṃ nilīyanaṭṭhānatāya leṇaṃ. Ādi-saddena gatipaṭisaraṇaṃ paramassāsoti evamādīnaṃ saṅgaho.

Mahājanakāyapabbajjāvaṇṇanā

1. Saṅghappahonakānaṃ bhikkhūnaṃ abhāvā 『『saṅghassa aparipuṇṇattā』』ti vuttaṃ. Dve aggasāvakā eva hi tadā ahesuṃ.

Cārikāanujānanavaṇṇanā

1. 『『Kadā udapādī』』ti pucchaṃ 『『sambodhito』』tiādinā saṅkhepato vissajjetvā puna taṃ vitthārato dassetuṃ 『『bhagavā kirā』』tiādi vuttaṃ. Pitu saṅgahaṃ karonto vihāsi sambodhito 『『satta saṃvaccharāni satta māse satta divase』』ti ānetvā sambandho, tañca kho veneyyānaṃ tadā abhāvato. Kilañjehi bahi chādāpetvā, vatthehi anto paṭicchādāpetvā, upari ca vatthehi chādāpetvā, tassa heṭṭhā suvaṇṇa…pe… vitānaṃ kārāpetvā. Mālāvacchaketi pupphamālāhi vacchākārena veṭhite. Gandhantareti cāṭibharitagandhassa antare. Pupphānīti cāṭiādibharitāni jalajapupphāni ceva caṅkotakādibharitāni thalajapupphāni ca.

Kāmañcāyaṃ rājā buddhapitā, tathāpi buddhā nāma lokagaruno, na te kenaci vase vattetabbā, atha kho te eva pare attano vase vattenti, tasmā rājā 『『nāhaṃ bhikkhusaṅghaṃ demī』』ti āha.

Dānamukhanti dānakaraṇūpāyaṃ, dānavattanti attho. Na dāni me anuññātāti idāni me dānaṃ na anuññātā, no na anujānantīti attho.

Paritassanajīvitanti dukkhajīvikā dāliddiyanti attho.

Sabbesaṃ bhikkhūnaṃ pahosīti bhagavato aṭṭhasaṭṭhi ca bhikkhusatasahassānaṃ bhāgato dātuṃ pahosi, na sabbesaṃ pariyattabhāvena. Tenāha 『『senāpatipi attano deyyadhammaṃ adāsī』』ti. Jeṭṭhikaṭṭhāneti jeṭṭhikadeviṭṭhāne.

Tathevakatvāti carapurise ṭhapetvā. Sucinti suddhaṃ. Paṇītanti uḷāraṃ, bhāvanapuṃsakañcetaṃ 『『ekamanta』』ntiādīsu (pārā. 2) viya. Bhañjitvāti madditvā, pīḷetvāti attho. Jātisappikhīrādīhiyevāti antojātasappikhīrādīhiyeva, amhākameva gāviādito gahitasappiādīhiyevāti attho.

我來為您直譯這段巴利文： 應知三十二種刑罰如《苦蘊經》中所說方式。應知二十五種大怖如"生怖、老怖、病怖、死怖"等在彼彼經中所說方式。砧板木是砍頭木，也稱為"過度砍伐"。 "以所得功德督促"是如親見般顯示"你們以獲得這些功德而得此功德，得此利益"，如此督促說"在此之前有如是嗎？"所以說"以大利益而說"。 "彼因之疲勞"是由於諸行運轉為因在彼彼有情相續中生起的疲憊、憂惱、苦惱。"此"是在下面為證得初道的說法。因為寂滅一切行而寂靜。因為是無厭足作者的最上樂而殊勝。以救護於一切輪迴災難義而為救護。因為是厭離心者的藏身之處而為避難所。"等"字攝取趣處、庇護、最上安慰等。 大眾出家解釋 80. 由於沒有足夠僧團的比丘，所以說"因僧團不圓滿"。因為那時只有兩大弟子。 允許遊行解釋 86. 以"何時生起"之問以"自正覺"等簡略回答后，爲了再詳細顯示它而說"據說世尊"等。攝護父親而住，應連線"自正覺七年七月七日"，那是因為當時無所化眾生。以草蓆外覆，以布內覆，上以布覆，其下讓作金......帳。"花園"是以花環纏繞成牛犢形。"香中"是裝滿香的器中。"花"是裝滿器等的水生花和裝滿籃等的陸生花。 雖然這王是佛陀之父，然而佛陀是世間尊重者，不應被任何人支配，而是他們使他人隨己支配，所以王說"我不給比丘僧團"。 "佈施門"是佈施行為的方法，意思是佈施事。"現在我不允許"的意思是現在不準許我佈施，不是他們不允許。 "憂慮生活"意思是苦的生活即貧窮。 "足夠所有比丘"是夠分給世尊的六萬八千比丘，不是以整體性地夠。所以說"將軍也給了自己的應施之物"。"上首處"是在上首天女處。 "如是作"是安置探子。"凈"是清凈。"勝妙"是高貴，這是性中性詞如"一邊"等。"折"是壓碎，意思是壓榨。"生酥乳等"是內生的酥乳等，意思是從我們自己的牛等所取的酥等。

1. Parāpavādaṃ, parāpakāraṃ, sītuṇhādibhedañca guṇāparādhaṃ khamati sahati adhivāsetīti khanti. Sā pana yasmā sīlādīnaṃ paṭipakkhadhamme savisesaṃ tapati santapati vidhamatīti paramaṃ uttamaṃ tapo. Tenāha 『『adhivāsanakhanti nāma paramaṃ tapo』』ti. 『『Adhivāsanakhantī』』ti iminā dhammanijjhānakkhantito viseseti. Titikkhanaṃ khamanaṃ titikkhā.Akkharacintakā hi khamāyaṃ titikkhā-saddaṃ vaṇṇenti. Tenevāha 『『khantiyā eva vevacana』』ntiādi. Sabbākārenāti santapaṇītanipuṇasivakhemādinā sabbappakārena. So pabbajito nāma na hoti pabbājitabbadhammassa apabbājanato. Tasseva tatiyapadassa vevacanaṃ anatthantarattā.

『『Na hī』』tiādinā taṃ evatthaṃ vivarati. Uttamatthena paramanti vuccati para-saddassa seṭṭhavācakattā, 『『puggalaparoparaññū』』tiādīsu (a. ni.

我來為您直譯這段巴利文： 90. 忍受、容忍、堪忍他人的誹謗、傷害和寒熱等種種功德過失是忍。因為它特別灼燒、熾燃、消除戒等的對立法，所以是最高、最上的苦行。所以說"堪忍即是最上苦行"。以"堪忍"而區別於法審察忍。忍耐、容忍是忍耐。因為字義學者在忍義中解釋忍耐詞。所以說"只是忍的同義語"等。"以一切行相"是以寂靜、勝妙、微妙、吉祥、安穩等一切方式。那出家者不名為出家因為不使應出離之法出離。它是第三句的同義語因為無別義。 以"因為不"等開顯此義。以最上義說為"最"因為para(最)字表示最勝，如"知上下人"等。

7.68; netti. 118) viya. Paranti aññaṃ. Idāni para-saddaṃ aññapariyāyameva gahetvā atthaṃ dassetuṃ 『『atha vā』』tiādi vuttaṃ. Malassāti pāpamalassa. Apabbājitattāti anīhaṭattā anirākatattā . Samitattāti nirodhitattā tesaṃ pāpadhammānaṃ. 『『Samitattā hi pāpānaṃ samaṇoti pavuccatī』』ti hi vuttaṃ.

Apica bhagavā bhikkhūnaṃ pātimokkhaṃ uddisanto pātimokkhakathāya ca sīlapadhānattā sīlassa ca visesato doso paṭipakkhoti tassa niggaṇhanavidhiṃ dassetuṃ ādito 『『khantī paramaṃ tapo』』ti āha, tena aniṭṭhassa paṭihananūpāyo vutto, titikkhāgahaṇena pana iṭṭhassa, tadubhayenapi uppannaṃ ratiṃ abhibhuyya viharatīti ayamattho dassitoti. Taṇhāvānassa vūpasamanato nibbānaṃ paramaṃ vadanti buddhā. Tattha khantiggahaṇena payogavipattiyā abhāvo dassito, titikkhāgahaṇena āsayavipattiyā abhāvo. Tathā khantiggahaṇena parāparādhasahatā, titikkhāgahaṇena paresu anaparajjhanā dassitā. Evaṃ kāraṇamukhena anvayato pātimokkhaṃ dassetvā idāni byatirekato taṃ dassetuṃ 『『na hī』』tiādi vuttaṃ, tena yathā sattānaṃ jīvitā voropanaṃ, pāṇileḍḍudaṇḍādīhi vibādhanañca 『『parūpaghāto, paraviheṭhana』』nti vuccati, evaṃ tesaṃ mūlasāpateyyāvaharaṇaṃ, dāraparāmasanaṃ, visaṃvādanaṃ, aññamaññabhedanaṃ, pharusavacanena mammaghaṭṭanaṃ, niratthakavippalāpo , parasantakagijjhanaṃ, ucchedavindanaṃ, micchābhinivesanañcaupaghāto, viheṭhanañca hotīti yassa kassaci akusalassa kammapathassa, kammassa ca karaṇena pabbajito, samaṇo ca na hotīti dasseti.

Sabbākusalassāti sabbassāpi dvādasākusalacittuppādasaṅgahitassa sāvajjadhammassa. Karaṇaṃ nāma tassa attano santāne uppādananti tappaṭikkhepato akaraṇaṃ 『『anuppādana』』nti vuttaṃ. 『『Kusalassā』』ti idaṃ 『『etaṃ buddhāna sāsana』』nti vakkhamānattā ariyamaggadhamme, tesañca sambhārabhūte tebhūmakakusaladhamme sambodhetīti āha 『『catubhūmakakusalassā』』ti. Upasampadāti upasampādanaṃ, taṃ pana tassa samadhigamoti āha 『『paṭilābho』』ti. Cittajotananti cittassa pabhassarabhāvakaraṇaṃ sabbaso parisodhanaṃ. Yasmā aggamaggasamaṅgino cittaṃ sabbaso pariyodapīyati nāma, aggaphalakkhaṇe pana pariyodapitaṃ hoti puna pariyodapetabbatāya abhāvato, iti pariniṭṭhitapariyodapanataṃ sandhāyāha 『『taṃ pana arahattena hotī』』ti. Sabbapāpaṃ pahāya tadaṅgādivasenevāti adhippāyo. 『『Sīlasaṃvarenā』』ti hi iminā tebhūmakassāpi saṅgahe itarappahānānampi saṅgaho hotīti, evañca katvā sabbaggahaṇaṃ samatthitaṃ hoti . Samathavipassanāhīti lokiyalokuttarāhi samathavipassanāhi. Sampādetvāti nipphādetvā. Sampādanañcettha hetubhūtāhi phalabhūtassa sahajātāhipi, pageva purimasiddhāhīti daṭṭhabbaṃ.

我來為您直譯這段巴利文： 如《指導論》。"他"是其他。現在只取"他"字為其他的同義詞來顯示義理，所以說"或者"等。"垢"是惡垢。"不出離"是因為未除去、未擯斥。"寂靜"是因為滅除彼等惡法。因為說"由寂靜諸惡，故稱為沙門"。 而且世尊為比丘誦說波羅提木叉和在波羅提木叉說中以戒為主，而戒特別是瞋恚的對治，爲了顯示制伏它的方法，所以首先說"忍辱為最上苦行"，由此說明對不可意的對治方法，而由忍耐則說明對可意的，由這兩者顯示克服已生起的喜樂而住的義理。因為息滅愛纏故佛說涅槃是最上。其中以忍攝取顯示無行為過失，以忍耐攝取顯示無意樂過失。如是以忍攝取顯示容忍他人過失，以忍耐攝取顯示不犯錯於他人。如是以因緣門從順理顯示波羅提木叉后，現在爲了從反面顯示它而說"因為不"等，由此顯示如斷眾生命、以手石杖等惱害稱為"害他、惱他"，如是奪取他人根本財物、觸控他人妻子、欺詐、離間、以粗語擊要害、無義戲論、貪求他物、執持斷見、邪執著也是傷害和惱害，以造作任何不善業道和業者不成為出家、沙門。 "一切不善"是一切包含在十二不善心生起中的有過法。"作"即在自己相續中生起，由否定它故"不作"說為"不生"。"善"因為將說"此是諸佛教"故指聖道法和作為它資糧的三界善法，所以說"四地善"。"具足"是具足成就，而它是證得，所以說"獲得"。"心凈"是使心明凈，完全清凈。因為具足最上道者的心稱為完全清凈，而在最上果剎那已清凈因為無需再清凈，如是關於已完成的清凈故說"而那是以阿羅漢果"。意思是舍一切惡通過暫伏等。因為以"戒律儀"也包攝三界的和其他的斷，如是而使"一切"的攝取成就。"止觀"是世間出世間的止觀。"成就"是完成。而此中成就應知是以作為因的和作為果的俱生的，何況是先成就的。

Kassacīti hīnādīsu kassaci sattassa kassaci upavādassa, tena davakamyatāyapi upavadanaṃ paṭikkhipati. Upaghātassa akaraṇanti etthāpi 『『kassacī』』ti ānetvā sambandho. Kāyenāti ca nidassanamattametaṃ manasāpi paresaṃ anatthacintanādivasena upaghātakaraṇassa vajjetabbattā. Kāyenāti vā ettha arūpakāyassāpi saṅgaho daṭṭhabbo, na copanakāyakarajakāyānameva. Pa atimokkhanti pakārato ativiya sīlesu mukhyabhūtaṃ. 『『Atipamokkha』』nti tameva padaṃ upasaggabyattayena vadati. Evaṃ bhedato padavaṇṇanaṃ katvā tatvato vadati 『『uttamasīla』』nti. 『『Pāti vā』』tiādinā pālanato rakkhaṇato ativiya mokkhanato ativiya mocanato pātimokkhanti dasseti. 『『Pāpā ati mokkhetīti atimokkho』』ti nimittassa kattubhāvena upacaritabbato. Yo vā nanti yo vā puggalo naṃ pātimokkhasaṃvarasīlaṃ pāti samādiyitvā avikopento rakkhati, taṃ 『『pātī』』ti laddhanāmaṃ pātimokkhasaṃvarasīle ṭhitaṃ mokkhetīti pātimokkhanti ayamettha saṅkhepo, vitthārato pana pātimokkhapadassa attho visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.14) vuttanayena veditabbo.

Mattaññutāti bhojane mattaññutā, sā pana visesato paccayasannissitasīlavasena gahetabbāti āha 『『paṭiggahaṇaparibhogavasena pamāṇaññutā』』ti. Ājīvapārisuddhisīlavasenāpi gayhamāne 『『pariyesanavissajjanavasenā』』tipi vattabbaṃ. Saṅghaṭṭanavirahitanti janasaṅghaṭṭanavirahitaṃ, nirajanasambādhaṃ vivittanti attho. Catupaccayasantoso dīpito paccayasantosatāsāmaññena itaradvayassāpi lakkhaṇahāranayena jotitabhāvato. 『『Aṭṭhasamāpattivasibhāvāyā』』ti iminā payojanadassanavasena yadatthaṃ vivittasenāsanasevanaṃ icchitaṃ, so adhicittānuyogo vutto. Aṭṭha samāpattiyo cettha vipassanāya pādakabhūtā adhippetā, na yā kācīti sakalassāpi adhicittānuyogassa jotitabhāvo veditabbo.

Devatārocanavaṇṇanā

我來為您直譯這段巴利文： "任何"是對低等等任何有情的任何誹謗，由此否定以戲論為目的的誹謗。"不作傷害"此中也應連線"任何"。"以身"只是舉例，因為以意對他人思維不利益等方式的傷害也應避免。或者此中"以身"也應當看作包含非色身，不僅是生身和所造色身。"波羅提木叉"是以特殊方式在諸戒中最為主要的。以詞頭變化說"最上波羅提木叉"是同一詞。如是作了詞的分別解釋后，從實義說"最上戒"。以"護或"等顯示波羅提木叉是因為護持、保護、最上解脫、最上解放。因為"從惡最上解脫故為最上解脫"由因的作者性而譬說。或"誰彼"是哪個人彼波羅提木叉律儀戒以受持而不違犯地守護，以得名為"護"而解脫于住立在波羅提木叉律儀戒者，故為波羅提木叉，這是此中的略說，而波羅提木叉詞的廣說義理應依《清凈道論》註釋中所說方式了知。 "知量"是在食中知量，而它特別應從依止資具戒方面理解，所以說"在領受受用方面知限量"。如果也從活命遍凈戒方面理解，也應說"在尋求施捨方面"。"遠離碰觸"是遠離人群碰觸，意思是無人群擁擠而遠離。顯示四資具知足因為以資具知足的共相通過特相取捨的方式也顯示其他兩種。以"爲了八定自在"顯示以目的顯示的方式所欲求的親近遠離住處，說的是增上心的修習。此中八定是作為觀的基礎而意趣，不是任何定，應知是顯示一切增上心的修習。 告知諸天解釋

91.Ettāvatāti ettakena suttapadesena. Tatthāpi ca iminā…pe… kathanena suppaṭividdhabhāvaṃ pakāsetvāti yojanā. Ca-saddo byatirekattho, tena idāni vuccamānatthaṃ ullaṅgeti. Ekamidāhanti ekaṃ ahaṃ. Idaṃ-saddo nipātamattaṃ. Ādi-saddena 『『bhikkhave samaya』』nti evamādi pāṭho saṅgahito. Ahaṃ bhikkhave ekaṃ samayanti evaṃ pettha padayojanā.

Subhagavaneti subhagattā subhagaṃ, sundarasirikattā , sundarakāmattā vāti attho. Subhagañhi taṃ sirisampattiyā, sundare cettha kāme manussā patthenti. Bahujanakantatāyapi taṃ subhagaṃ. Vanayatīti vanaṃ, attasampattiyā attani sinehaṃ uppādetīti attho. Vanute iti vā vanaṃ, attasampattiyā eva 『『maṃ paribhuñjathā』』ti satte yācati viyāti attho. Subhagañca taṃ vanañcāti subhagavanaṃ, tasmiṃ subhagavane.Aṭṭhakathāyaṃpana kiṃ iminā papañcenāti 『『evaṃ nāmake vane』』ti vuttaṃ. Kāmaṃ sālarukkhopi 『『sālo』』ti vuccati, yo koci rukkhopi vanappati jeṭṭhakarukkhopi. Idha pana pacchimo eva adhippetoti āha 『『vanappatijeṭṭhakassa mūle』』ti. Mūlasamugghātavasenāti anusayasamucchindanavasena.

Na vihāyantīti akuppadhammatāya na vijahanti. 『『Na kañci sattaṃ tapantīti atappā』』ti idaṃ tesu tassā samaññāya niruḷhatāya vuttaṃ, aññathā sabbepi suddhāvāsā na kañci sattaṃ tapantīti atappā nāma siyuṃ. 『『Na vihāyantī』』tiādinibbacanesupi eseva nayo. Sundaradassanāti dassanīyāti ayamatthoti āha 『『abhirūpā』』tiādi. Sundarametesaṃ dassananti sobhanametesaṃ cakkhunā dassanaṃ, viññāṇena dassanaṃ pīti attho. Sabbe heva…pe… jeṭṭhā pañcavokārabhave tato visiṭṭhānaṃ abhāvato.

Sattannaṃ buddhānaṃ vasenāti sattannaṃ sammāsambuddhānaṃ apadānavasena. Avihehi ajjhiṭṭhena ekena avihābrahmunā kathitā tehi sabbehi kathitā nāma hontīti vuttaṃ 『『tathā avihehī』』ti. Eseva nayo sesesupi. Tenāha bhagavā 『『devatā maṃ etadavocu』』nti. Yaṃ pana pāḷiyaṃ 『『anekāni devatāsatānī』』ti vuttaṃ, taṃ sabbaṃ pacchā attano sāsane visesaṃ adhigantvā tattha uppannānaṃ vasena vuttaṃ. Anusandhidvayampīti dhammadhātupadānusandhi, devatārocanapadānusandhīti duvidhaṃ anusandhiṃ. Niyyātentoti nigamento. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyamevāti.

Mahāpadānasuttavaṇṇanāya līnatthappakāsanā.

1. Mahānidānasuttavaṇṇanā

Nidānavaṇṇanā

我來為您直譯這段巴利文： "如是"是以如此經文部分。而且其中也以"由此...等...說"顯示善通達性的連線。"而"字是表示差別義，由此指向現在將說的義。"一我"是"一個我"。"此"字只是虛詞。"等"字攝取"諸比丘時"等經文。此中詞的連線也如是"諸比丘，我一時"。 "美麗林"是因為美麗故美麗，意思是因為有美麗祥瑞，或因為有美麗欲樂。因為它以祥瑞圓滿而美麗，人們在此希求美麗欲樂。也因為多人喜愛故它美麗。"林"是使愛樂，意思是以自身圓滿使愛樂生起。或"林"是希求，意思是以自身圓滿好像請求眾生"請享用我"。既美麗又是林故為美麗林，在那美麗林中。但在註釋中說"在如是名的林中"，認為何必這樣煩瑣。雖然娑羅樹也叫"娑羅"，任何樹也是林主大樹。但此處只意指後者，所以說"在林主大樹根下"。"以根本斷除"是以隨眠斷除。 "不捨離"是因為不動法性而不離棄。說"因為不惱害任何眾生故為無熱"，這是因為此名在他們中確立而說，否則一切凈居天都因不惱害任何眾生而應叫無熱。在"不捨離"等語源解釋中也是此理。"美麗見"意思是莊嚴,所以說"端正"等。"他們有美麗見"意思是他們以眼見和以識見都殊勝。"一切皆...等...最上"因為在五蘊有中無比他們更殊勝者。 "依七佛"是依七正等覺者的傳記。說"如是無煩天"因為被一位無煩梵天請求而說，等於被他們全部說。在其他中也同樣。所以世尊說"諸天對我如是說"。但在聖典中說"數百天神"，那都是後來在他的教法中證得殊勝而生於彼處者的緣故。"兩種文脈"是法界句文脈和告知諸天句文脈兩種文脈。"結歸"是結論。此中未分別的義理都是容易了知的。 大本經註釋的疏抉擇釋。 2.大緣經註釋 因緣解釋

95.Janapadinoti janapadavanto, janapadassa vā issarasāmino rājakumārā gottavasena kurū nāma. Tesaṃ nivāso yadi eko janapado, kathaṃ bahuvacananti āha 『『ruḷhisaddenā』』ti. Akkharacintakā hi īdisesu ṭhānesu yutte viya īdisaliṅgavacanāni icchanti. Ayamettha ruḷhi yathā aññatthāpi 『『aṅgesu viharati, mallesu viharatī』』ti ca. Tabbisesanepi janapadasadde jātisadde ekavacanameva. Aṭṭhakathācariyā panāti pana-saddo visesatthajotano, tena 『『puthuatthavisayatāya evetaṃ puthuvacana』』nti 『『bahuke panā』』tiādinā vakkhamānaṃ visesaṃ joteti. Sutvāti mandhātumahārājassa ānubhāvadassanānusārena paramparānugataṃ kathaṃ sutvā. Anusaṃyāyantenāti anuvicarantena. Etesaṃ ṭhānanti candimasūriyamukhena cātumahārājikabhavanamāha. Tenāha 『『tattha agamāsī』』tiādi. Soti mandhātumahārājā. Tanti cātumahārājikarajjaṃ. Gahetvāti sampaṭicchitvā. Puna pucchi pariṇāyakaratanaṃ.

Dovārikabhūmiyaṃ tiṭṭhanti sudhammāya devasabhāya, devapurassa ca catūsu dvāresu ārakkhāya adhigatattā. 『『Dibbarukkhasahassapaṭimaṇḍita』』nti idaṃ 『『cittalatāvana』』ntiādīsupi yojetabbaṃ.

Pathaviyaṃ patiṭṭhāsīti bhassitvā pathaviyā āsannaṭṭhāne aṭṭhāsi. Na hi cakkaratanaṃ bhūmiyaṃ patati, tathāṭhitañca nacirasseva antaradhāyi tenattabhāvena cakkavattiissariyassa abhāvato. 『『Cirataraṃ kālaṃ ṭhatvā』』ti apare. Rājā ekakova agamāsi attano ānubhāvena. Manussabhāvoti manussagandhasarīranissandādimanussabhāvo. Pāturahosīti devaloke pavattivipākadāyino aparāpariyāya vedanīyassa kammassa katokāsattā sabbadā soḷasavassuddesikatā mālāmilāyanādi dibbabhāvo pāturahosi. Tadā manussānaṃ asaṅkheyyāyukatāya sakkarajjaṃ kāretvā. 『『Kiṃ me iminā upaddharajjenā』』ti atricchatāya atittova. Manussaloke utuno kakkhaḷatāya vātātapena phuṭṭhagatto kālamakāsi.

Avayavesu siddho viseso samudāyassa visesako hotīti ekampi raṭṭhaṃ bahuvacanena vohariyati.

Da-kārena atthaṃ vaṇṇayanti niruttinayena. Kammāsoti kammāsapādo vuccati uttarapadalopena yathā 『『rūpabhavo rūpa』』nti. Kathaṃ pana so 『『kammāsapādo』』ti vuccatīti āha 『『tassa kirā』』tiādi. Damitoti ettha kīdisaṃ damanaṃ adhippetanti āha 『『porisādabhāvato paṭisedhito』』ti. 『『Ime pana therāti majjhimabhāṇakā』』ti keci. Apare pana 『『aṭṭhakathācariyā』』ti, 『『dīghabhāṇakā』』ti vadanti. Ubhayathāpi cūḷakammāsadammaṃ sandhāya tathā vadanti. Yakkhiniputto hi kammāsapādo alīnasattukumārakāle (cariyā. 2.75) bodhisattena tattha damito. Sutasomakāle (jā. 2.

我來為您直譯這段巴利文： "諸拘樓人"是有人民的，或是國土的主權者，以種姓而名為拘樓的王子們。如果他們的住處是一個國土，為什麼用複數？所以說"以慣用詞"。因為字母學者在這樣的地方希望這樣的性數如同相應的。這裡的慣用如其他處"住在諸鴦伽中，住在諸末羅中"。在修飾語中國土詞和種姓詞也是單數。而"註釋師們"中的"而"字表示特殊，由此顯示將以"因為多義領域故此是複數"、"而多"等顯示的特殊性。"聽聞"是隨著見到轉輪王威力而傳承流傳的話語而聽聞。"巡行"是巡視。"這些處"以月日為首說的是四大王天的住處。所以說"去到那裡"等。"他"是轉輪王。"彼"是四大王天的王位。"接受"是同意。又問引導寶。 "站在守門的地方"是因為在善法天堂和天城的四門獲得守護。"莊嚴以千天樹"也應連線于"雜花林"等。 "站立在大地上"是降下而站在接近大地的地方。因為輪寶不落在地上，如是站立不久即消失因為以彼身不再有轉輪王的統治。其他說"經過更久時間站立"。王只獨自一人以自己威力而去。"人性"是人香身體流出等人性。"顯現"是因為在天界產生異熟果報的後後受的業作了機會故常為十六歲相而花環不凋等天性顯現。因為那時人壽無量，作帝釋王位。因為貪求說"這半王位於我何用"而不滿足。因為人界氣候粗重，身體為風日所觸而命終。 在諸分位上成就的特性成為總體的特性，所以一個國土也用複數表示。 以"da"音依語源方式解釋義理。"迦摩娑"說為"迦摩娑足"，略去後分如"色有為色"。但為何說他為"迦摩娑足"？所以說"據說他"等。此中"調伏"意指何種調伏？所以說"從食人性被制止"。"這些長老們"有些說是中部誦者。其他則說是"註釋師們"、"長部誦者"。兩者都是關於小迦摩娑調伏而如此說。因為夜叉女之子迦摩娑足在阿利那薩度王子時期被菩薩在彼處調伏。在善生時期......

21.371) pana bārāṇasirājā porisādabhāvapaṭisedhanena yattha damito, taṃ mahākammāsadammaṃ nāma. 『『Putto』』ti vatvā 『『atrajo』』ti vacanaṃ orasaputtabhāvadassanatthaṃ.

Yehi āvasitappadeso 『『kururaṭṭha』』nti nāmaṃ labhi, te uttarakuruto āgatamanussā tattha rakkhitaniyāmeneva pañca sīlāni rakkhiṃsu. Tesaṃ diṭṭhānugatiyā pacchimajanatāti so desadhammavasena avicchedato pavattamāno kuruvattadhammoti paññāyittha. Ayañca attho kurudhammajātakena dīpetabbo. So aparabhāge paṭhamaṃ yattha saṃkiliṭṭho jāto, taṃ dassetuṃ 『『kururaṭṭhavāsīna』』ntiādi vuttaṃ. Yattha bhagavato vasanokāsabhūto koci vihāro na hoti, tattha kevalaṃ gocaragāmakittanaṃ nidānakathāya pakati yathā taṃ sakkesu viharati devadahaṃ nāma sakyānaṃ nigamoti imamatthaṃ dassento 『『avasanokāsato』』tiādimāha.

『『Āyasmā』』ti vā 『『devānaṃ piyā』』ti vā 『『tatra bhava』』nti vā piyasamudāhāro esoti āha 『『āyasmāti piyavacanameta』』nti. Tayidaṃ piyavacanaṃ garugāravavasena vuccatīti āha 『『gāravavacanameta』』nti.

Atidūraaccāsannavajjanena nātidūranāccāsannaṃ nāma gahitaṃ, taṃ pana avakaṃsato ubhinnaṃ pasāritahatthānaṃ saṅghaṭṭanena veditabbaṃ. Cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti, tenāpi agāravameva kataṃ hoti. Gīvaṃ parivattetvāti parivattanavasena gīvaṃ pasāretvā.

Kulasaṅgahatthāyāti kulānuddayatāvasena kulānaṃ anuggaṇhanatthāya sahassabhaṇḍikaṃ nikkhipanto viya bhikkhapaṭiggaṇhanena tesaṃ mahato puññābhisandassa jananena. Paṭisammajjitvāti antevāsikehi sammajjanaṭṭhānaṃ sakkaccakāritāya puna sammajjitvā. Tikkhattunti 『『ādito paṭṭhāya anta』』ntiādinā vuttacaturākārūpasañhite tayo vāre, tenassa dvādasakkhattuṃ sammasitabhāvamāha.

Amhākaṃ bhagavato gambhīrabhāveneva kathitattā sesabuddhehipi evameva kathitoti dhammanvaye ṭhatvā vuttaṃ 『『sabbabuddhehi…pe… kathito』』ti. Sālindanti saparibhaṇḍaṃ. 『『Sineruṃ ukkhipantoviyā』』ti iminā tādisāya desanāya sudukkarabhāvamāha. Suttameva 『『suttantakatha』』nti āha dhammakkhandhabhāvato. Yathā vinayapaṇṇattibhūmantarasamayantarānaṃ vijānanaṃ anaññasādhāraṇaṃ sabbaññutañāṇasseva visayo, evaṃ antadvayavinimuttassa kārakavedakarahitassa paccayākārassa vibhajanaṃ pīti dassetuṃ 『『buddhānañhī』』tiādi āraddhaṃ. Tattha ṭhānānīti kāraṇāni. Gajjitaṃ mahantaṃ hotīti taṃ desetabbasseva anekavidhatāya, duviññeyyatāya ca nānānayehi pavattamānaṃ desanāgajjitaṃ mahantaṃ vipulaṃ, bahubhedañca hoti. Ñāṇaṃ anupavisatīti tato eva desanāñāṇaṃ desetabbadhamme vibhāgaso kurumānaṃ anu anu pavisati, tena anupavissa ṭhitaṃ viya hotīti attho. Buddhañāṇassa mahantabhāvo paññāyatīti evaṃvidhassa nāma dhammassa desakaṃ, paṭivedhakañcāti buddhānaṃ desanāñāṇassa, paṭivedhañāṇassa ca uḷārabhāvo pākaṭo hoti. Ettha ca kiñcāpi 『『sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇapubbaṅgamaṃ ñāṇānuparivatta』』nti (mahāni. 69, 169; cūḷani. 85; paṭi. ma. 3.5; netti. 14)

我來為您直譯這段巴利文： 而在波羅奈王時期以制止食人性而被調伏之處，名為大迦摩娑調伏。說"子"后說"所生"是爲了顯示是親生子的身份。 被他們所居住的地方獲得"俱盧國"之名，他們是從北俱盧來的人們，如同在那裡守護般守護五戒。後代人隨學他們所見，所以由地方法性而不斷傳承的俱盧行法而顯明。這義理應以俱盧法本生經來說明。後來首先在哪裡變成污染，為顯示它而說"俱盧國居民"等。在世尊沒有任何住處寺院的地方，那裡在因緣說中慣例只說乞食村，如"住在釋迦族中名為天臧的釋迦族市鎮"，為顯示此義而說"從住處"等。 說"具壽"或"天愛"或"彼尊"是親愛的稱呼，所以說"具壽是親愛語"。這親愛語是以尊重恭敬而說，所以說"是恭敬語"。 以避免太遠太近而取名為不太遠不太近，而它最低限度應知由兩人伸手相觸而知。眼對眼應當碰觸而見，以此也表示不恭敬。"轉頸"是以轉動方式伸展頸。 "為攝受諸家"是以憐憫諸家的方式為攝受他們，如放下千件物品般以接受施食而生起他們大福德流。"再掃"是因為令內住者認真作掃處而再掃。"三次"是以"從開始到末"等所說四相具足的三回，由此說他十二次思惟。 因為我們的世尊以甚深性而說，依法相續住立而說"一切佛...等...說"。"有欄桿"是具圍欄。以"如舉起須彌山"說此類說法的極難性。說法即是"經說"因為是法蘊。如了知律制定的境界和其他宗教是不共他人唯一切智智的境界，如是顯示離二邊無作者受者的緣起的分別也是，所以開始說"因為諸佛"等。其中"處"是因。"雷聲大"是因為所說有多種且難了知，以種種方式進行的說法雷聲大、廣、多種。"智入"是因此說法智在所說法中分別作時漸次進入，意思是以此入住似乎成立。"佛智的大顯現"是如此法的說者和證悟者的諸佛說法智和證悟智的殊勝性明顯。此中雖然"佛世尊的一切語業是以智為前行、以智隨轉"......

vacanato sabbāpi bhagavato desanā ñāṇarahitā natthi, sīhasamānavuttitāya sabbattha samānappavatti. Desetabbavasena pana desanā visesato ñāṇena anupaviṭṭhā, gambhīratarā ca hotīti daṭṭhabbaṃ. Kathaṃ pana vinayapaññattiṃ patvā desanā tilakkhaṇabbhāhatā suññatapaṭisaṃyuttā hotīti? Tatthāpi sannisinnaparisāya ajjhāsayānurūpaṃ pavattamānā desanā saṅkhārānaṃ aniccatādivibhāvanaṃ, sabbadhammānaṃ attattaniyatābhāvappakāsanañca hoti. Tenevāha 『『anekapariyāyena dhammiṃ kathaṃ katvā』』tiādi.

Āpajjāti patvā yathā ñāṇakoñcanādaṃ vissajjeti, evaṃ pāpuṇitvā.

Pamāṇātikkameti aparimāṇatthe 『『yāvañcidaṃ tena bhagavatā』』tiādīsu (dī. ni.

我來為您翻譯這段巴利文。我會按照您的要求進行直譯，保持完整性，不做省略或意譯。 世尊所有的教說都不是沒有智慧的，由於具有獅子般的品性，所以在任何場合都保持相同的表現。但是就說法的立場而言，教說是特別由智慧滲透的，應當瞭解它也更加深奧。那麼，當涉及到律的制定時，教說如何與三法印相應，與空性相關呢？即使在那裡，隨順所集會大眾的意向而進行的教說，也是在闡明諸行無常等性質，以及顯示一切法無我無我所的本質。因此說"以種種方式說法"等等。 "āpajjāti"（達到）意為達到后，就像發出智慧象鳴一樣，即是達到那種狀態。 "pamāṇātikkame"（超越限量）在"這是那位世尊..."等句中表示無量之義。 您注意到這段文字中有一些未完成的引文（如最後提到的dī. ni.），這可能是原文的一個未完成的引用。如果您需要繼續翻譯後續內容，我很樂意為您服務。我已經儘可能保持了原文的語氣和結構，對於可能的古地名，這段文字中沒有出現需要註解的地名。

1.4) viya. Aparimeyyabhāvajotano hi ayaṃ yāva-saddo. Tenāha 『『atigambhīro attho』』ti. Avabhāsatīti ñāyati upaṭṭhāti. Ñāṇassa tathā upaṭṭhānañhi sandhāya 『『dissatī』』ti vuttaṃ. Nanu esa paṭiccasamuppādo ekantagambhīrova, tattha kasmā gambhīrāvabhāsatā jotitāti? Saccametaṃ, ekantagambhīratādassanatthameva panassa gambhīrāvabhāsaggahaṇaṃ. Tasmā aññattha labbhamānaṃ catukoṭikaṃ byatirekamukhena nidassetvā taṃ evassa ekantagambhīrataṃ vibhāvetuṃ 『『ekañhī』』tiādi vuttaṃ. Etaṃ natthīti agambhīro, agambhīrāvabhāso cāti etaṃ dvayaṃ natthi, tena yathādassite catukoṭike pacchimā eka koṭi labbhatīti dasseti. Tenāha 『『ayañhī』』tiādi.

Yehi gambhīrabhāvehi paṭiccasamuppādo 『『gambhīro』』ti vuccati, te catūhi upamāhi ulliṅgento 『『bhavaggaggahaṇāyā』』tiādimāha. Yathā bhavaggaṃ hatthaṃ pasāretvā gahetuṃ na sakkā dūrabhāvato, evaṃ saṅkhārādīnaṃ avijjādipaccayasambhūtasamudāgataṭṭho pākatikañāṇena gahetuṃ na sakkā. Yathā sineruṃ bhinditvā miñjaṃ pabbatarasaṃ pākatikapurisena nīharituṃ na sakkā, evaṃ paṭiccasamuppādagate dhammatthādike pākatikañāṇena bhinditvā vibhajja paṭivijjhanavasena jānituṃ na sakkā. Yathā mahāsamuddaṃ pākatikapurisassa bāhudvayena padhārituṃ na sakkā, evaṃ vepullaṭṭhena mahāsamuddasadisaṃ paṭiccasamuppādaṃ pākatikañāṇena desanāvasena padhārituṃ na sakkā. Yathā mahāpathaviṃ parivattetvā pākatikapurisassa pathavojaṃ gahetuṃ na sakkā, evaṃ 『『itthaṃ avijjādayo saṅkhārādīnaṃ paccayā hontī』』ti tesaṃ paccayabhāvo pākatikañāṇena nīharitvā gahetuṃ na sakkāti. Evaṃ catubbidhagambhīratāvasena catasso upamā yojetabbā. Pākatikañāṇavasena cāyamatthayojanā katā diṭṭhasaccānaṃ tattha paṭivedhasabhāvato, tathāpi yasmā sāvakānaṃ, paccekabuddhānañca tattha sappadesameva ñāṇaṃ, buddhānaṃyeva nippadesaṃ, tasmā vuttaṃ 『『buddhavisayaṃ pañha』』ntiādi.

Ussādentoti paññāya ukkaṃsento, uggaṇhantoti attho. Apasādentoti nibbhacchanto, niggaṇhantoti attho.

Ussādanāvaṇṇanā

Tenāti mahāpaññābhāvena. Tatthāti therassa satipi uttānabhāve, paṭiccasamuppādassaaññesaṃ gambhīrabhāve. Subhojanarasapuṭṭhassāti sundarena bhojanarasena positassa. Katayogassāti nibaddhapayogena kataparicayassa. Mallapāsāṇanti mallehi mahabbaleheva ukkhipitabbapāsāṇaṃ. Kuhiṃ imassa bhāriyaṭṭhānanti kasmiṃ passe imassa pāsāṇassa garutarappadesoti tassa sallahukabhāvaṃ dīpento vadati.

Timirapiṅgaleneva dīpenti tassa mahāvipphārabhāvato. Tenāha 『『tassa kirā』』tiādi. Pakkuthatīti pakkuthantaṃ viya parivattati parito vivattati. Lakkhaṇavacanañhetaṃ. Piṭṭhiyaṃ sakalinapadakāpiṭṭhaṃ. Kāyūpapannassāti mahatā kāyena upetassa, mahākāyassāti attho.

Piñchavaṭṭīti piñchakalāpo. Supaṇṇavātanti nāgaggahaṇādīsu pakkhapapphoṭanavasena uppajjanakavātaṃ.

Pubbūpanissayasampattikathāvaṇṇanā

『『Pubbūpanissayasampattiyā』』tiādinā uddiṭṭhakāraṇāni vitthārato vivarituṃ 『『ito kirā』』tiādi vuttaṃ. Tattha itoti ito kappato . Satasahassimeti satasahassame. Haṃsāvatī nāma nagaraṃ ahosi jātanagaraṃ. Dhurapattānīti bāhirapattāni, yāni dīghatamāni.

我來為您翻譯這段巴利文，將嚴格遵循您的要求進行直譯： 1.4. 一樣。因為這個"yāva"（直到）字是表示無法測量的狀態。因此說"意義極其深奧"。"顯現"意味著被認知、被理解。正是指向智慧如此顯現，所以說"被看見"。難道這緣起不是完全深奧的嗎？那麼為什麼要說明其顯現為深奧呢？這是事實，正是爲了顯示它完全深奧的本質才提到深奧的顯現。因此，通過排除法說明在其他地方可得的四句分別，爲了闡明它的絕對深奧性而說"此一"等等。 "這兩者是不存在的"即非深奧和顯現為非深奧這兩種情況是不存在的，由此表明在前述四句分別中只有最後一種情況成立。因此說"此確實"等等。 用四個譬喻來說明緣起被稱為"深奧"的各種深奧性質，所以說"爲了把握有頂"等等。就像因為距離遙遠而不能伸手抓取有頂，同樣地，不能用普通智慧理解行等是由無明等因緣所生起的意義。就像普通人不能打破須彌山取出其精髓山味，同樣地，不能用普通智慧破析、分別、通達緣起所包含的法義等。就像普通人不能用雙臂測量大海，同樣地，不能用普通智慧從說法角度測量如大海般廣大的緣起。就像普通人不能翻轉大地取出地之精華，同樣地，不能用普通智慧抽取理解"無明等如此作為行等的緣"這樣的緣性。如此應當以四重深奧性配合四個譬喻。這樣的意義解釋是從普通智慧的角度來說的，因為已見諦者對此有證悟的本性，即便如此，由於聲聞、辟支佛對此只有部分智慧，唯有佛陀才有完整的智慧，所以說"佛陀境界的問題"等等。 "稱讚"意味著以智慧讚揚，意思是讚歎。"貶低"意味著呵斥，意思是責備。 稱讚的解釋 "由此"是指由於大智慧。"在那裡"是指儘管對長老來說是淺顯的，但對其他人來說緣起是深奧的。"為精美食物滋養"是指被美好的食物滋養。"修習已成"是指經常練習而熟練。"力士石"是指只有大力士才能舉起的石頭。"這個重的地方在哪裡"是指這塊石頭哪一邊比較重，他這樣說是在表明它的輕重。 用黑眼的大蛇來比喻是因為它的巨大威勢。因此說"據說它"等等。"沸騰"意味著像沸騰一樣翻滾轉動。這是一個描述性的說法。背上覆蓋著完整的蛇鱗。"具有身體"意味著具有巨大的身軀，意思是身體龐大。 "羽毛束"意味著羽毛的集合。"金翅鳥之風"意味著在捕捉龍蛇等時由於拍打翅膀而產生的風。 宿世因緣圓滿的故事解釋 以"宿世因緣圓滿"等開始，為詳細解釋所列舉的原因而說"據說從這裡"等等。其中"從這裡"是指從這個劫。"第十萬"是指第十萬個。有一座名為漢薩瓦底（Haṃsāvatī）的城市是其出生地。"外圍葉"是指外層的葉子，即最長的葉子。

Kaniṭṭhabhātāti vemātikabhātā kaniṭṭho yathā amhākaṃ bhagavato nandatthero. Buddhānañhi sahodarā bhātaro nāma na honti. Kathaṃ jeṭṭhā tāva na uppajjanti, kaniṭṭhānaṃ pana asambhavo eva. Bhoganti vibhavaṃ. Upasantoti corajanitasaṅkhobhavūpasamena upasanto janapado.

Dve sāṭake nivāsetvāti sāṭakadvayameva attano kāyaparihārikaṃ katvā itaraṃ sabbasambhāraṃ attato mocetvā.

Pattaggahaṇatthanti antopakkhittauṇhabhojanattā aparāparaṃ hatthe parivattentassa pattaggahaṇatthaṃ. Uttarisāṭakanti attano uttarisāṭakaṃ. Etānipākaṭaṭṭhānānīti etāni yathāvuttāni bhagavato desanāya pākaṭāni therassa puññakaraṇaṭṭhānāni.

Paṭisandhiṃgahetvāti amhākaṃ mahābodhisattassa paṭisandhiggahaṇadivase eva paṭisandhiṃ gahetvā.

Titthavāsādivaṇṇanā

Uggahaṇaṃ pāḷiyā uggaṇhanaṃ. Savanaṃ atthasavanaṃ. Paripucchanaṃ gaṇṭhiṭṭhānesu atthaparipucchanaṃ. Dhāraṇaṃ pāḷiyāpi pāḷiatthassapi citte ṭhapanaṃ. Sabbañcetaṃ idha paṭiccasamuppādavasena veditabbaṃ.

Sotāpannānañca…pe... upaṭṭhātitattha sammohaviddhaṃsanena 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti (dī. ni. 1.298; saṃ. ni. 5.1081; mahāva. 16; cūḷani. 4, 7, 8) attapaccakkhavasena upaṭṭhānato. Nāmarūpaparicchedoti saha paccayena nāmarūpassa paricchijja avabodho.

Paṭiccasamuppādagambhīratāvaṇṇanā

『『Atthagambhīratāyā』』tiādinā saṅkhepato vuttamatthaṃ vivarituṃ 『『tatthā』』tiādi āraddhaṃ. Jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayato sambhūtaṃ hutvā sahitassa attano paccayānurūpassa jarāmaraṇassa uddhaṃ uddhaṃ āgatabhāvo, anupavattatthoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho. 『『Na jātito jarāmaraṇaṃ na hoti,』』 na ca jātiṃ vinā 『『aññato hotī』』ti hi jātipaccayasambhūtaṭṭho vutto, itthañca jātito samudāgacchatīti jātipaccayasamudāgataṭṭho, yā yā jāti yathā yathā paccayo hoti, tadanurūpapātubhāvoti attho. So anupacitakusalasambhārānaṃ ñāṇassa tattha appatiṭṭhatāya agādhaṭṭhena gambhīro. Sesapadesupi eseva nayo.

Avijjāya saṅkhārānaṃ paccayaṭṭhoti yenākārena yadavatthā avijjā saṅkhārānaṃ paccayo hoti. Yena hi pavattiākārena, yāya ca avatthāya avatthitā avijjā tesaṃ tesaṃ saṅkhārānaṃ paccayo hoti, tadubhayassapi duravabodhanīyato avijjā saṅkhārānaṃ navahi ākārehi paccayaṭṭho anupacitakusalasambhārānaṃ ñāṇassa tattha appatiṭṭhatāya agādhaṭṭhena gambhīro. Esa nayo sesapadesupi.

Katthacianulomato desīyati, katthaci paṭilomatoti idha pana paccayuppādā paccayuppannuppādasaṅkhāto anulomo, paccayanirodhā paccayuppannanirodhasaṅkhāto ca paṭilomo adhippeto. Ādito pana paṭṭhāya antagamanaṃ anulomo, antato ca ādigamanaṃ paṭilomoti adhippeto. Ādito paṭṭhāya anulomadesanāya, antato paṭṭhāya paṭilomadesanāya ca tisandhi catusaṅkhepo. 『『Ime bhikkhave cattāro āhārā kiṃ nidānā』』tiādikāya (saṃ. ni. 2.11) ca vemajjhato paṭṭhāya paṭilomadesanāya, 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā』』tiādikāya (saṃ. ni.

我來為您翻譯這段巴利文： 弟弟是指異母弟弟，就像我們世尊的難陀長老一樣。因為諸佛是不會有同母兄弟的。為什麼呢？首先不會有哥哥出生，弟弟更是不可能的。"財富"是指資產。"平靜"是指因盜賊引起的騷動平息而變得平靜的地方。 穿著兩件袈裟，是指只把兩件袈裟作為自己身上的衣物，將其他一切用品都從自己身上卸下。 爲了拿缽是指因為裡面裝著熱食，爲了在手中翻轉而拿著缽。上衣是指自己的上衣。這些顯著之處是指如上所述的這些長老在世尊說法時顯著的修福之處。 結生是指在我們的大菩薩入胎的那一天也結生。 住處等的解釋 學習是指學習聖典。聽聞是指聽聞意義。請教是指在難解之處請問意義。憶持是指將聖典和聖典的意義牢記於心。這一切在這裡都應從緣起的角度來理解。 對於諸位須陀洹等......現前，是因為以破除完全的愚癡，親自證知"凡是集起之法，一切都是滅盡之法"而現前。名色的區別是指連同因緣對名色的區分了知。 緣起深奧性的解釋 爲了解釋以"義理深奧性"等簡略說過的意義而開始說"其中"等。生緣所生起的意義是指從生緣產生而與自己相應的因緣的老死向上升起的狀態，即相續的意義。或者說，生起的意義和升起的意義就是生起升起的意義。因為"不是從生而有老死，也不是離開生而從其他原因有"，所以說是從生緣所生起的意義，如此從生而升起是生緣升起的意義，任何生以何種方式作為因緣，就以相應的方式顯現，這個意義。對於未積集善資糧者來說，因為智慧無法安立其中而成為深不可測的意義。對其他詞句也是同樣的道理。 無明對諸行的緣的意義是指以何種方式、何種狀態的無明作為諸行的緣。因為無明以何種運作方式，處於何種狀態而作為那些諸行的緣，由於這兩者都難以了知，所以無明以九種方式作為諸行的緣的意義，對於未積集善資糧者來說，因為智慧無法安立其中而成為深不可測。對其他詞句也是同樣的道理。 有時順序說，有時逆序說，這裡所說的順序是指因緣生起和所緣生起，逆序是指因緣滅盡和所緣滅盡。或者說，從開始到結束是順序，從結束到開始是逆序。從開始的順序說法和從結束的逆序說法有三個連線點和四個總結。像"諸比丘，這四種食物有什麼因"等這樣從中間開始的逆序說法，以及"緣于眼和色生起眼識，三者和合有觸，以觸為緣有受"等這樣的說法。

2.43, 45) anulomadesanāya ca dvisandhi tisaṅkhepo. 『『Saṃyojaniyesu bhikkhave dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna』』ntiādīsu (saṃ. ni. 2.53, 57) ekasandhi dvisaṅkhepo. Ekaṅgo hi paṭiccasamuppādo desito. Labbhateva hi so 『『tatra bhikkhave sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti 『iti imasmiṃ sati idaṃ hoti…pe… nirujjhatī』ti. Sukhavedaniyaṃ bhikkhave phassaṃ paṭicca uppajjati sukhavedanā』』ti (saṃ. ni. 2.62) imassa suttassa vasena veditabbo. Iti tena tena kāraṇena tathā tathā pavattetabbattā paṭiccasamuppādo desanāya gambhīro. Tenāha 『『ayaṃ desanāgambhīratā』』ti. Na hi tattha sabbaññutañāṇato aññaṃ ñāṇaṃ patiṭṭhaṃ labhati.

『『Avijjāya panā』』tiādīsu jānanalakkhaṇassa ñāṇassa paṭipakkhabhūto avijjāya aññāṇaṭṭho. Ārammaṇassa paccakkhakaraṇena dassanabhūtassa paṭipakkhabhūto adassanaṭṭho. Yenesā attano sabhāvena dukkhādīnaṃ yāthāvasarasaṃ paṭivijjhituṃ na deti chādetvā pariyonandhitvā tiṭṭhati, so tassā saccāsampaṭivedhaṭṭho. Abhisaṅkharaṇaṃ saṃvidhānaṃ, pakappananti attho. Āyūhanaṃ sampiṇḍanaṃ, sampayuttadhammānaṃ attano kiccānurūpatāya rāsīkaraṇanti attho. Apuññābhisaṅkhārekadeso sarāgo. Añño virāgo. Rāgassa vā appaṭipakkhabhāvato rāgappavaḍḍhako, rāguppattipaccayo ca sabbopi apuññābhisaṅkhāro sarāgo. Itaro tabbidūrabhāvato virāgo. 『『Dīgharattaṃ hetaṃ bhikkhave assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ 『etaṃ mama, esohamasmi, eso me attā』ti』』 (saṃ. ni.

我來為您翻譯這段巴利文： 2.43、45. 順序說法有兩個連線點和三個總結。像"諸比丘，對於結縛之法，住于觀察其味著的人，渴愛增長，以渴愛為緣有取"等中有一個連線點和兩個總結。因為只說了一支分的緣起。這可以從"在那裡，諸比丘，多聞聖弟子如理作意于緣起本身：'此有故彼有...乃至...滅'。諸比丘，緣於樂受所生之觸而生起樂受"這經文來理解。如此，因為要根據不同的原因以不同的方式運作，所以緣起在說法上是深奧的。因此說"這是說法的深奧性"。因為除了一切智智之外，其他智慧無法在那裡安立。 在"關於無明"等句中，無明的無知義是與具有了知相的智慧相對。不見義是與通過使所緣明顯而成為見相對。以其自性使人無法通達苦等的真實本性，遮蔽覆蓋而住立，這是它的不通達真理義。造作是指安排、計劃的意思。集起是指積聚，即使相應諸法依自己的作用而成堆的意思。不善造作的一部分是有貪。其他的是離貪。或者說，因為不是貪的對治，而是增長貪、作為貪生起的緣，所以一切不善造作都是有貪。另一種則因遠離那個而成為離貪。"諸比丘，長久以來這對於無聞凡夫來說是執著的、我所的、執取的，認為'這是我的，這是我，這是我的我'"。

2.61) attaparāmāsassa viññāṇaṃ visesato vatthu vuttanti viññāṇassa suññataṭṭho gambhīro. Attā vijānāti saṃsaratīti sabyāpāratāsaṅkantiabhinivesabalavatāya abyāpāraasaṅkantipaṭisandhipātubhāvaṭṭhā ca gambhīrā. Nāmarūpassa paṭisandhikkhaṇe ekatova uppādo ekuppādo, pavattiyaṃ visuṃ visuṃ yathārahaṃ ekuppādo. Nāmassa rūpena, rūpassa ca nāmena asampayogato vinibbhogo nāmassa nāmena , rūpassa ca rūpena ekaccassa ekaccena avinibbhogo (nāmassa nāmena avinibbhogo vibha. mūlaṭī. 242) yojetabbo. Ekuppādekanirodhehi avinibbhoge adhippete so rūpassa ca ekakalāpapavattino rūpena labbhatīti. Atha vā ekacatuvokārabhavesu nāmarūpānaṃ asahavattanato aññamaññaṃ vinibbhogo, pañcavokārabhave sahavattanato avinibbhogo ca veditabbo.

Nāmassa ārammaṇābhimukhaṃ namanaṃ namanaṭṭho. Rūpassa virodhipaccayasamavāye visadisuppatti ruppanaṭṭho. Indriyapaccayabhāvo adhipatiyaṭṭho. 『『Lokopeso, dvārāpesā, khettaṃ peta』』nti vuttalokādiattho cakkhādīsu pañcasu yojetabbo. Manāyatanassa pana lujjanato, manosamphassādīnaṃ dvārakhettabhāvato ca ete atthā veditabbā. Āpāthagatānaṃ rūpādīnaṃ pakāsanayogyatālakkhaṇaṃ obhāsanaṃ cakkhādīnaṃ visayibhāvo, manāyatanassa vijānanaṃ. Saṅghaṭṭanaṭṭho visesato cakkhusamphassādīnaṃ pañcannaṃ, itare channampi yojetabbā. Phusanañca phassassa sabhāvo. Saṅghaṭṭanaṃ raso, itare upaṭṭhānākārā. Ārammaṇarasānubhavanaṭṭho rasavasena vutto, vedayitaṭṭho lakkhaṇavasena. Sukhadukkhama ajjhattabhāvo yathākkamaṃ tissannaṃ vedanānaṃ sabhāvavasena vutto. 『『Attā vedayatī』』ti abhinivesassa balavabhāvato nijjīvaṭṭho vedanāya gambhīro. Nijjīvāya vā vedanāya vedayitaṃ nijjīvavedayitaṃ, so eva atthoti nijjīvavedayitaṭṭho.

Sappītikataṇhāya abhinanditaṭṭho. Balavatarataṇhāya gilitvā pariniṭṭhāpanaṃ ajjhosānaṭṭho. Itare pana jeṭṭhabhāvaosāraṇasamuddaduratikkamaapāripūrivasena veditabbā. Ādānaggahaṇābhinivesaṭṭhā catunnampi upādānānaṃ samānā, parāmāsaṭṭho diṭṭhupādānādīnameva, tathā duratikkamaṭṭho. 『『Diṭṭhikantāro』』ti (dha. sa. 392) hi vacanato diṭṭhīnaṃ duratikkamatā. Daḷhaggahaṇattā vā catunnampi duratikkamaṭṭho yojetabbo. Yonigatiṭhitinivāsesukhipananti samāse bhummavacanassa alopo daṭṭhabbo. Evañhi tena āyūhanābhisaṅkharaṇapadānaṃ samāso hoti. Yathā tathā jāyanaṃ jātiattho. Tassā pana sannipātato jāyanaṃ sañjātiattho. Mātukucchiṃ okkamitvā viya jāyanaṃ okkantiattho. So jātito nibbattanaṃ nibbattiattho. Kevalaṃ pātubhavanaṃ pātubhāvaṭṭho.

我來為您翻譯這段巴利文： 2.61. 因為說識是我執的特別所依，所以識的空性義是深奧的。"我能知、能輪迴"這樣的有作用的疑慮，以及由於執著的力量而有無作用、無疑慮和結生顯現的意義是深奧的。名色在結生剎那同時生起是一起生起，在轉起時各別適當地一起生起。名與色不相應故分離，名與名、色與色某些與某些不分離（名與名不分離，應當與《分別論根本復注》242頁配合）。當說一起生一起滅而不分離時，這對於色來說是通過同一聚中的色而得到的。或者說，應當瞭解在一蘊和四蘊有中，名色不同時運轉故相互分離，在五蘊有中同時運轉故不分離。 名的趣向所緣而傾向是傾向義。色被違逆因緣會合時產生差異是變壞義。作為根的因性是增上義。"這是世間，這是門，這是田"所說的世間等義應當配合于眼等五者。對於意處，則應當瞭解這些義是因為毀壞，以及因為是意觸等的門和田。對於已呈現的色等，顯現的相是適合顯示的性質，是眼等的境界性，對於意處則是了知。特別是眼觸等五種的相觸義，其他六種也應當配合。觸的自性是接觸。相觸是作用，其他是現起的形態。領受所緣的味是就味而說的，感受義是就相而說的。樂受苦受的內在性質是依三種受的自性而按次序說的。因為"我在感受"這樣的執著力量強大，所以受的無我義是深奧的。或者說，無我的受的感受是無我感受，那就是這個意義，所以是無我感受義。 有喜愛的渴愛的歡喜義。更強烈的渴愛吞下後完全確立是深入執著義。其他的則應當從最上、推舉、如海難度、不圓滿的角度來理解。執取、抓住、執著義是四種取都共有的，遍執義只屬於見取等，難度義也是如此。因為有"見的荒野"這樣的說法，所以諸見是難度。或者說，因為執取牢固，所以四種取都應當配合難度義。在"生處趣住處投生"的複合詞中，應當看到處格詞尾不脫落。因為這樣與精進、造作等詞的複合才成立。以種種方式出生是生的意義。從會合而出生是等生的意義。像進入母胎那樣出生是入胎的意義。從那個生而產生是產生義。僅僅顯現是顯現義。

Jarāmaraṇaṅgaṃ maraṇappadhānanti tassa maraṇaṭṭhā eva khayādayo gambhīrāti dassitā. Uppannauppannānañhi navanavānaṃ khayena kamena khaṇḍiccādiparipakkapavattiyaṃ loke jarāvohāroti . Khayaṭṭho vā jarāya vuttoti daṭṭhabbo. Navabhāvāpagamo hi 『『khayo』』ti vattuṃ yuttoti vipariṇāmaṭṭho dvinnampi vasena yojetabbo, santativasena vā jarāya khayavayabhāvā, sammutikhaṇikavasena maraṇassa bhedavipariṇāmaṭṭhā yojetabbā. Avijjādīnaṃ sabhāvo paṭivijjhīyatīti paṭivedho. Vuttañhetaṃ nidānakathāyaṃ 『『tesaṃ tesaṃ vā tattha tattha vuttadhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo paṭivedho』』ti. (Dī. ni. aṭṭha. paṭhamamahāsaṅgītikathā; abhi. aṭṭha. nidānakathā) so hi avijjādīnaṃ sabhāvo maggañāṇeneva asammohapaṭivedhavasena paṭivijjhitabbato aññāṇassa alabbhaneyyapatiṭṭhatāya agādhaṭṭhena gambhīro. Sā sabbāpīti sā yathāvuttā saṅkhepato catubbidhā vitthārato anekappabhedā sabbāpi paṭiccasamuppādassa gambhīratā therassa uttānakā viya upaṭṭhāsi catūhi aṅgehi samannāgatattā. Udāhu aññesampīti 『『mayhaṃ tāva esa paṭiccasamuppādo uttānako hutvā upaṭṭhāti, kiṃ nu kho aññesampi evaṃ uttānako hutvā upaṭṭhātī』』ti mā evaṃ avaca mayāva dinnanaye catusaccakammaṭṭhānavidhimhi ṭhatvā.

Apasādanāvaṇṇanā

Oḷārikanti vatthuvītikkamasamatthatāvasena thūlaṃ. Kāmaṃ kāmarāgapaṭighāyeva atthato kāmarāgapaṭighasaṃyojanāni, kāmarāgapaṭighānusayā ca, tathāpi aññoyeva saṃyojanaṭṭho bandhanabhāvato, añño anusayanaṭṭho appahīnabhāvena santāne thāmagamananti katvā, iti kiccavisesavisiṭṭhabhede gahetvā 『『cattāro kilese』』ti ca vuttaṃ. Eseva nayo itaresupi. Aṇusahagateti aṇusabhāvaṃ upagate. Tabbhāvattho hi ayaṃ sahagata-saddo 『『nandirāgasahagatā』』tiādīsu (dī. ni. 2.400; ma. ni. 1.91, 133, 460; 3.374; saṃ. ni. 5.1081; mahāva. 14; vibha. 203; paṭi. ma. 1.34; 2.30) viya.

Yathā uparimaggādhigamanavasena saccasampaṭivedho paccayākārapaṭivedhavasena, evaṃ sāvakabodhipaccekabodhisammāsambodhiadhigamanavasenapi saccasampaṭivedho paccayākārapaṭivedhavasenevāti dassetuṃ 『『kasmā cā』』tiādi vuttaṃ. Sabbathāvāti sabbappakāreneva kiñcipi pakāraṃ asesetvāti attho. Ye katābhinīhārānaṃ mahābodhisattānaṃ vīriyassa ukkaṭṭhamajjhimamudutāvasena bodhisambhārasambharaṇe kālabhedā icchitā, te dassento 『『cattāri, aṭṭha, soḷasa vā asaṅkhyeyyānī』』ti āha, svāyamattho cariyāpiṭakavaṇṇanāya gahetabbo. Sāvako padesañāṇeṭhitoti sāvako hutvā sekkhabhāvato tatthāpi padesañāṇe ṭhito. Buddhānaṃ kathāya 『『taṃ tathāgato abhisametī』』tiādikāya paccanīkaṃ hoti. Anaññasādhāraṇassa hi vasena buddhānaṃ sīhanādo, na aññasādhāraṇassa.

『『Vāyamantassevā』』ti iminā visesato ñāṇasambhārasambharaṇaṃ paññāpāramitāpūraṇaṃ vadati. Tassa ca sabbampi puññaṃ upanissayo.

『『Esa devamanussānaṃ, sabbakāmadado nidhi;

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

我來為您翻譯這段巴利文： 老死支以死為主，所以顯示它的滅盡等死的意義是深奧的。因為對於不斷生起的新事物，由於逐漸滅盡而有齒落等成熟的進行，在世間稱為衰老。或者說，應當看到滅盡義是對老說的。因為新的狀態消失適合稱為"滅盡"，所以變異義應當配合兩者來理解，或者說，老的滅盡衰敗是就相續而言，死的破壞變異是就世俗剎那而言。通達無明等的自性是通達。因為這在因緣論中說："應當通達在那裡那裡所說的那些那些法的自相所說的不顛倒自性是通達。"因為那個無明等的自性只能通過道智以無癡通達的方式來通達，由於無知無法得到立足處而成為深不可測的意義。"這一切"是指如上所說簡略為四種、詳細有多種差別的一切緣起深奧性，對長老來說似乎顯得淺顯，因為具備四種支分。"還是對其他人"是說"對我來說這緣起顯得淺顯，是否對其他人也同樣顯得淺顯呢？"不要這樣說，要安住於我所給予的四聖諦業處的方法中。 貶低的解釋 "粗大"是就能夠違犯事物的能力而言的粗重。雖然欲貪、嗔恚實際上就是欲貪結、嗔恚結和欲貪隨眠、嗔恚隨眠，但是結的意義因為有束縛性質而是另一回事，隨眠的意義因為未斷而在相續中得到力量又是另一回事，如此，取其作用的特殊差別而說"四種煩惱"。對其他的也是這個道理。"俱行微細"是指達到微細的狀態。這個"俱行"字是表示那個狀態的意思，就像在"與喜貪俱行"等處一樣。 爲了顯示就像通過證得上位道而有真理的通達是通過緣起的通達一樣，通過聲聞菩提、辟支菩提、正等菩提的證得而有真理的通達也是通過緣起的通達，所以說"為什麼"等。"一切方式"是指以一切方式，不遺漏任何方式的意思。顯示那些已經立下志願的大菩薩們在積集菩提資糧時，依精進的上中下而有時間的差別，所以說"四、八、十六阿僧祇劫"，這個意義應當從《行藏注》中理解。"聲聞安住于部分智"是指作為聲聞因為還是有學所以即使在那裡也是安住于部分智。這與諸佛的"如來已證悟它"等說法相違。因為諸佛的獅子吼是就不共之法而言，不是就共同之法而言。 "只要精進"這句話特別是說積集智慧資糧、圓滿智慧波羅蜜。一切福德都是它的助緣。 "這是天人的寶藏，能賜予一切所欲； 無論希求什麼，一切都能通過它獲得。"

8.10) –

Hi vuttaṃ. Tasmā mahābodhisattānaṃ sabbesampi puññasambhāro yāvadeva ñāṇasambhārattho sammāsambodhisamadhigamasamatthattāti āha 『『paccayākāraṃ…pe… natthī』』ti. Idāni paccayākārapaṭivedhasseva vā mahānubhāvatādassanamukhena paṭiccasamuppādasseva paramagambhīrataṃ dassetuṃ 『『avijjā』』tiādi vuttaṃ. Navahi ākārehīti uppādādīhi navahi ākārehi. Avijjā hi saṅkhārānaṃ uppādo hutvā paccayo hoti, pavattaṃ hutvā nimittaṃ, āyūhanaṃ, saṃyogo, palibodho, samudayo, hetu, paccayo hutvā paccayo hoti. Evaṃ saṅkhārādayo viññāṇādīnaṃ. Vuttañhetaṃ paṭisambhidāmagge 『『kathaṃ paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ? Avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca imehi navahākārehi avijjāpaccayā saṅkhārā paccayasamuppannā』』tiādi (paṭi. ma.

我來為您翻譯這段巴利文： 8.10. 因此說。所以大菩薩們一切的福德資糧都只是爲了智慧資糧，因為它能夠成就正等菩提，因此說"緣起...沒有"。現在爲了通過顯示緣起通達的大威力來顯示緣起本身的最極深奧，所以說"無明"等。"以九種方式"是指以生起等九種方式。因為無明作為諸行的生起而成為緣，作為轉起、相、精進、結合、障礙、集、因、緣而成為緣。同樣地，行等對於識等也是如此。因為這在《無礙解道》中說："如何是遍知諸緣的慧即法住智？無明對諸行是生起住、轉起住、相住、精進住、結合住、障礙住、集住、因住、緣住，以這九種方式，諸行是以無明為緣而緣生的"等。 (註：巴利語中的專有名詞如《無礙解道》(Paṭisambhidāmagga)已保留其標準中文譯名。)

1.45).

Tattha navahākārehīti navahi paccayabhāvūpagamanākārehi. Uppajjati etasmā phalanti uppādo, phaluppattiyā kāraṇabhāvo. Sati ca avijjāya saṅkhārā uppajjanti, nāsati, tasmā avijjā saṅkhārānaṃ uppādo hutvā paccayo hoti. Tathā avijjāya sati saṅkhārā pavattanti, nīyanti ca. Yathā ca bhavādīsu khipanti, evaṃ tesaṃ avijjā paccayo hoti. Tathā āyūhanti phaluppattiyā ghaṭenti, saṃyujjanti attano phalena. Yasmiṃ santāne sayaṃ uppannā, taṃ palibundhanti. Paccayantarasamavāye udayanti uppajjanti. Hinoti ca saṅkhārānaṃ kāraṇabhāvaṃ gacchati. Paṭicca avijjaṃ saṅkhārā ayanti pavattantīti evaṃ avijjāya saṅkhārānaṃ kāraṇabhāvūpagamanavisesā uppādādayo veditabbā. Tattha tathā saṅkhārādīnaṃ viññāṇādīsu uppādaṭṭhitiādīsupi. Tiṭṭhati etenāti ṭhiti, kāraṇaṃ. Uppādo eva ṭhiti uppādaṭṭhiti. Eseva nayo sesesupi. 『『Paccayo hotī』』ti idaṃ idha lokanāthena tadā paccayapariggahassa āraddhabhāvadassanaṃ. So ca ārambho ñāyāruḷho 『『yathā ca purimehi mahābodhisattehi bodhimūle pavattito, tatheva ca pavattito』』ti. Acchariyavegābhihatā dasasahassilokadhātu saṅkampi sampakampīti dassento 『『diṭṭhamattevā』』tiādimāha.

我來為您翻譯這段巴利文： 1.45. 其中"以九種方式"是指以九種成為緣的方式。果從此生起為生起，即成為果生起的原因。當有無明時諸行生起，無則不生，因此無明作為諸行的生起而成為緣。同樣地，當有無明時諸行轉起、引導。就像投向諸有等，如此無明成為它們的緣。同樣地，爲了果的生起而精進、努力，與自己的果相應。在它生起的相續中造成障礙。在其他諸緣和合時生起、出現。達到作為諸行的因的狀態。緣于無明而諸行進行、轉起，如此應當瞭解無明對諸行成為因的特殊方式即生起等。其中同樣地，行等對識等也有生起住等。由此而住為住，即原因。生起即是住為生起住。其餘的也是這個道理。"成為緣"這句話在這裡是世間導師顯示當時開始遍知諸緣。那個開始是依正理而行的，"就像以前的諸大菩薩在菩提樹下所行，也是如此而行。"爲了顯示"僅僅見到時，被稀有的力量所擊，一萬世界震動搖晃"而說"僅僅見到"等。

Etassa dhammassāti etassa paṭiccasamuppādasaññitassa dhammassa. So pana yasmā atthato hetupabhavānaṃ hetu. Tenāha 『『etassa paccayadhammassā』』ti, jātiādīnaṃ jarāmaraṇādipaccayatāyāti attho. Nāmarūpaparicchedo, tassa ca paccayapariggaho na paṭhamābhinivesamattena hoti , atha kho tattha aparāparaṃ ñāṇuppattisaññitena anu anu bujjhanena, tadubhayābhāvaṃ pana dassento 『『ñātapariññāvasena ananubujjhanā』』ti āha. Niccasaññādīnaṃ pajahanavasena vattamānā vipassanā dhamme ca paṭivijjhantī eva nāma hoti paṭipakkhavikkhambhanena tikkhavisadabhāvāpattito, tadadhiṭṭhānabhūtā ca tīraṇapariññā, ariyamaggo ca pariññāpahānābhisamayavasena pavattiyā tīraṇapahānapariññāsaṅgaho cāti tadubhayapaṭivedhābhāvaṃ dassento 『『tīraṇa…pe… appaṭivijjhanā』』ti āha. Tantaṃ vuccati vatthavīnanatthaṃ tantavāyehi daṇḍake āsañjitvā pasāritasuttapaṭṭī tanīyatīti katvā. Taṃ pana suttasantānākulatāya nidassanabhāvena ākulameva gahitanti āha 『『tantaṃ viya ākulakajātā』』ti. Saṅkhepato vuttamatthaṃ vitthārato dassetuṃ 『『yathā nāmā』』tiādi vuttaṃ. Samānetunti pubbena paraṃ samaṃ katvā ānetuṃ, avisamaṃ ujuṃ kātunti attho. Tantameva vā ākulaṃ tantākulaṃ, tantākulaṃ viya jātā bhūtāti tantākulajātā. Majjhimaṃ paṭipadaṃ anupagantvā antadvayapatanena paccayākāre khalitā ākulā byākulā honti. Teneva antadvayapatanena taṃtaṃdiṭṭhigāhavasena paribbhamantā ujukaṃ dhammaṭṭhiti kathaṃ paṭipajjituṃ na jānanti. Tenāha 『『na sakkonti taṃ paccayākāraṃ ujuṃ kātu』』nti. Dve bodhisatteti paccekabodhisattamahābodhisatte. Attano dhammatāyāti attano sabhāvena, paropadesena vināti attho. Tattha tattha guḷakajātanti tasmiṃ tasmiṃ ṭhāne jātaguḷakampi gaṇṭhīti suttagaṇṭhi. Tato eva gaṇṭhibaddhaṃ baddhagaṇṭhikaṃ. Paccayesu pakkhalitvāti aniccadukkhānattādisabhāvesu paccayadhammesu niccādiggāhavasena pakkhalitvā. Paccaye ujuṃ kātuṃ asakkontāti tasseva niccādiggāhassa avissajjanato paccayadhammanimittaṃ attano dassanaṃ ujuṃ kātuṃ asakkontā idaṃsaccābhinivesakāyaganthavasena gaṇṭhikajātā hontīti āha 『『dvāsaṭṭhi…pe… gaṇṭhibaddhā』』ti. Ye hi keci samaṇā vā brāhmaṇā vā sassatadiṭṭhiādidiṭṭhiyo nissitā allīnā.

Vinanato 『『kulā』』ti itthiliṅgavasena laddhanāmassa tantavāyassa gaṇṭhikaṃ nāma ākulabhāvena aggato vā mūlato vā duviññeyyāyeva khalitatantasuttanti āha 『『kulāgaṇṭhikaṃ vuccati pesakārakañjiyasutta』』nti. Sakuṇikāti kulāvakasakuṇikā. Sā hi rukkhasākhāsu olambanakulāvakā hoti. Tañhi sā kulāvakaṃ tato tato tiṇahīrādike ānetvā tathā vinandhati, yathā tesaṃ pesakārakañjiyasuttaṃ viya aggena vā aggaṃ mūlena vā mūlaṃ samānetuṃ vivecetuṃ vā na sakkā. Tenāha 『『yathā hī』』tiādi. Tadubhayampīti 『『kulāgaṇṭhika』』nti vuttaṃ kañjiyasuttaṃ, kulāvakañca. Purimanayenevāti 『『evameva sattā』』tiādinā pubbe vuttanayeneva.

Kāmaṃ muñjapabbajatiṇāni yathājātānipi dīghabhāvena patitvā araññaṭṭhāne aññamaññaṃ vinandhitvā ākulabyākulāni hutvā tiṭṭhanti, tāni pana na tathā dubbiveciyāni, yathā rajjubhūtānīti dassetuṃ 『『yathā tānī』』tiādi vuttaṃ. Sesamettha heṭṭhā vuttanayameva.

我來為您翻譯這段巴利文： "此法"是指這個名為緣起的法。因為它實際上是諸因生法的因，所以說"此緣法"，意思是作為生等的老死等的緣性。名色的確定及其緣的遍知不僅僅是最初的專注，而是在那裡一再生起智的所謂一再覺悟，爲了顯示這兩者的缺乏而說"因為沒有以知遍知的方式而一再覺悟"。以斷除常想等而進行的觀智，因為以對治的鎮伏而達到銳利、明凈的狀態，所以確實稱為通達諸法，以此為立足處的度遍知，聖道則以遍知、斷、現觀的方式進行，並且包含度遍知和斷遍知，爲了顯示這兩種通達的缺乏而說"因為沒有通達度等"。 經線之所以稱為經線，是因為被織工們繫在木桿上並展開用於織布的線被拉直。因為它是用來比喻線的相續混亂，所以取其混亂義而說"如經線般混亂"。爲了詳細顯示簡略所說的意義而說"就像"等。"使之整齊"是指使后與前相等而帶來，使之不偏不倚、端直的意思。或者說，經線即是混亂為經線混亂，如經線混亂般生起、存在為經線混亂生起。不趣向中道而墮入二邊，在緣起中錯亂而混亂、極其混亂。正因為墮入二邊，隨著執取各種見解而流轉，不知道如何趣入端正的法住。所以說"不能使那緣起端直"。"二種菩薩"是指辟支菩薩和大菩薩。"以自己的法性"是以自己的自性，即無需他人教導的意思。"在那裡那裡成結"是在那個那個地方生起的結也是線結。正因如此而結縛為有結縛。"在諸緣中錯亂"是在無常、苦、無我自性的諸緣法中以常等執取而錯亂。"不能使諸緣端直"是因為不能捨離那個常等執取，所以不能使以緣法為緣的自己的見解端直，以此是真實執著身繫的方式而成為有結，所以說"六十二見...有結縛"。因為任何沙門或婆羅門都依止、執著常見等諸見。 因為紡織而得名為"kula"（以陰性詞形）的織工的結，因為混亂而從頭或從根都難以辨識錯亂的經線，所以說"稱為織工的緯線"。"小鳥"是指巢鳥。因為它在樹枝上懸掛巢穴。它從這裡那裡帶來草莖等，如此編織那個巢穴，就像織工的緯線一樣，不能使頭與頭、根與根相合或分開。所以說"就像"等。"那兩者"是指所說的"織工結"即緯線和鳥巢。"如前面的方法"是如前面所說的"如是諸有情"等的方法。 雖然文草蘆草等生長時也因為長度而倒下，在森林處互相纏繞而混亂、極其混亂地存在，但是它們不像成為繩索那樣難以分開，爲了顯示這一點而說"就像它們"等。這裡其餘的如前所說的方

Apāyāti avaḍḍhitā, sukhena, sukhahetunā vā virahitāti attho. Dukkhassa gatibhāvatoti āpāyikassa dukkhassa pavattiṭṭhānabhāvato. Sukhasamussayatoti abbhudayato. Vinipatitattāti virūpaṃ nipatitattā yathā tenattabhāvena sukhasamussayo na hoti, evaṃ nipatitattā. Itaroti saṃsāro. Nanu 『『apāya』』ntiādinā vuttopi saṃsāro evāti? Saccametaṃ, nirayādīnaṃ pana adhimattadukkhabhāvadassanatthaṃ apāyādiggahaṇaṃ. Gobalībaddañāyenāyamattho veditabbo. Khandhānañca paṭipāṭīti pañcannaṃ khandhānaṃ hetuphalabhāvena aparāparaṃ pavatti. Abbocchinnaṃ vattamānāti avicchedena pavattamānā. Taṃ sabbampīti taṃ 『『apāya』』ntiādinā vuttaṃ sabbaṃ apāyadukkhañceva vaṭṭadukkhañca. 『『Mahāsamudde vātukkhittanāvā viyā』』ti idaṃ paribbhamaṭṭhānassa mahantadassanatthañceva paribbhamanassa anavaṭṭhitatādassanatthañca 『『upamāya. Yantesu yuttagoṇo viyā』』ti idaṃ pana avasabhāvadassanatthañceva duppamokkhabhāvadassanatthañcāti veditabbaṃ.

Paṭiccasamuppādavaṇṇanā

Iminā tāvāti ettha tāva-saddo kamattho, tena 『『tantākulakajātā』』ti padassa anusandhi parato āvibhavissatīti dīpeti. Atthi idappaccayāti ettha ayaṃ paccayoti idappaccayo, tasmā idappaccayā, imasmā paccayāti attho. Idaṃ vuttaṃ hoti – 『『imasmā nāma paccayā jarāmaraṇa』』nti evaṃ vattabbo atthi nu kho jarāmaraṇassa paccayoti. Tenāha 『『atthi nu kho…pe… bhaveyyā』』ti. Ettha hi 『『kiṃ paccayā jarāmaraṇaṃ? Jātipaccayā jarāmaraṇa』』nti upari jātisaddapaccayasaddasamānādhikaraṇena kiṃ-saddena idaṃ-saddassa samānādhikaraṇatādassanato kammadhārayasamāsatā idappaccayasaddassa yujjati. Na hettha 『『imassa paccayā idappaccayā』』ti jarāmaraṇassa, aññassa vā paccayato jarāmaraṇasambhavapucchā sambhavati viññātabhāvato, asambhavato ca, jarāmaraṇassa pana paccayapucchā sambhavati. Paccayasaddasamānādhikaraṇatāyañca idaṃ-saddassa 『『imasmā paccayā』』ti paccayapucchā yujjati.

我來為您翻譯這段巴利文： "惡趣"是指不增長的，即缺乏樂或樂因的意思。"成為苦的趣向"是因為成為惡趣之苦的轉起處。"樂的積集"是指增上。"墮落"是因為不正常地墮落，以那個自體而使樂的積集不生起，如此墮落。"其他的"是輪迴。難道以"惡趣"等所說的不也是輪迴嗎？這是真的，但是取"惡趣"等是爲了顯示地獄等的極度苦性。這個意義應當以牛車之喻來理解。"諸蘊的相續"是五蘊以因果關係而一個接一個轉起。"相續運轉"是指無間斷地進行。"這一切"是指以"惡趣"等所說的一切惡趣之苦和輪迴之苦。"如在大海中被風吹的船"這個比喻是爲了顯示流轉處的廣大和流轉的不安定。"如繫在機器上的牛"這個則應當理解是爲了顯示無自在性和難以解脫。 緣起的解釋 "首先以這個"中的"首先"字表示次序，以此顯示"如經線混亂生起"這句話的連線將在後面顯現。"是否有此緣"中，"此緣"是這個緣，所以"此緣"即是從這個緣的意思。這裡是說：是否有"從這個緣有老死"這樣可說的老死之緣。所以說"是否有...會有"。因為這裡以與上文的"生"字和"緣"字同格的"什麼"字顯示"此"字的同格性，所以"此緣"這個詞適合為依主釋複合詞。因為這裡不可能有"從此之緣為此緣"這樣詢問從老死或其他的緣而有老死的問題，因為已經了知且不可能，而是可能有詢問老死的緣的問題。而且在"此"字與"緣"字同格的情況下，"從此緣"這樣的緣的詢問是合適的。

Sā pana samānādhikaraṇatā yadipi aññapadatthasamāsepi labbhati, aññapadatthavacanicchābhāvato panettha kammadhārayasamāso veditabbo. Sāmivacanasamāsapakkhe pana nattheva samānādhikaraṇatāsambhavoti. Nanu ca 『『idappaccayatā paṭiccasamuppādo』』ti ettha idappaccaya-saddo sāmivacanasamāso icchitoti? Saccaṃ icchito ujukameva tattha paṭiccasamuppādavacanicchāti katvā, idha pana kevalaṃ jarāmaraṇassa paccayaparipucchā adhippetā, tasmā yathā tattha idaṃ-saddassa paṭiccasamuppādavisesanatā, idha ca 『『pucchitabbapaccayatthatā sambhavati, tathā tattha, idha ca samāsakappanā veditabbā. Kasmā pana tattha kammadhārayasamāso na icchitoti? Hetuppabhavānaṃ hetu paṭiccasamuppādoti imassa atthassa kammadhārayasamāse asambhavatoti imassa, attano paccayānurūpassa anurūpo paccayo idappaccayoti etassa ca atthassa icchitattā. Yo panettha idaṃ-saddena gahito attho, so 『『atthi idappaccayā jarāmaraṇa』』nti jarāmaraṇaggahaṇeneva gahitoti idaṃ-saddo paṭiccasamuppādato pariccajanato aññassa asambhavato paccaye avatiṭṭhati, tenettha kammadhārayasamāso. Tattha pana idaṃ-saddassa tato pariccajanakāraṇaṃ natthīti sāmivacanasamāso eva icchito. Aṭṭhakathāyaṃpana yasmā jarāmaraṇādīnaṃ paccayapucchāmukhenāyaṃ paṭiccasamuppādadesanā āraddhā, paṭiccasamuppādo ca nāma atthato hetuppabhavānaṃ hetūti vutto vāyamattho, tasmā 『『imassa jarāmaraṇassa paccayo』』ti evamatthavaṇṇanā katā.

Paṇḍitenāti ekaṃsabyākaraṇīyādipañhāvisesajānanasamatthāya paññāya samannāgatena. Tameva hissa paṇḍiccaṃ dassetuṃ 『『yathā』』tiādi vuttaṃ . Yādisassa jīvassa diṭṭhigatiko sarīrato anaññattaṃ pucchati 『『taṃ jīvaṃ taṃ sarīra』』nti, so evaṃ paramatthato nupalabbhati, kathaṃ tassa vañjhātanayassa viya dīgharassatā sarīrato aññatā vā anaññatā vā byākātabbā siyā, tasmāssa pañhassa ṭhapanīyatā veditabbā. Tuṇhībhāvo nāmesa pucchato anādaro vihesā viya hotīti 『『abyākatameta』』nti pakārantaramāha. Evaṃ abyākaraṇakāraṇaṃ ñātukāmassa kathetabbaṃ hoti, kathite ca jānantassa pamādopi evaṃ siyā, kathanavidhi pana 『『yādisassā』』tiādinā dassito eva. Evaṃ appaṭipajjitvāti evaṃ ṭhapanīyapañhe viya tuṇhībhāvādiṃ anāpajjitvā eva. 『『Appaṭipajjitvā』』ti vacanaṃ nidassanamattametaṃ. 『『Kiṃ sabbaṃ anicca』』nti vutte 『『kiṃ saṅkhataṃ sandhāya pucchasi, udāhu asaṅkhata』』nti paṭipucchitvā byākātabbaṃ hoti 『『kiṃ khandhapañcakaṃ pariññeyya』』nti puṭṭhe 『『atthi tattha pariññeyyaṃ, atthi na pariññeyya』』nti vibhajja byākātabbaṃ hoti, evaṃ appaṭipajjitvāti ca ayamettha attho icchitoti. Pubbe yassa paccayassa atthitāmattaṃ coditanti atthitāmattaṃ vissajjitaṃ. Pucchāsabhāgena hi vissajjananti. Idāni tasseva sarūpapucchā karīyatīti 『『puna ki』』nti vuttaṃ. Idhāpi 『『yathā』』tiādi sabbaṃ ānetvā vattabbaṃ.

『『Esa nayo sabbapadesū』』ti atidesavasena ussukkaṃ katvā 『『nāmarūpapaccayā』』tiādinā tattha apavādo āraddho. Yasmā dassetukāmo, tasmā idaṃ vuttanti yojanā. Channaṃ vipākasamphassānaṃyeva gahaṇaṃ hoti viññāṇādi vedanāpariyosānā vipākavidhīti katvā anekesu suttapadesu, (ma. ni.

我來為您翻譯這段巴利文： 雖然這個同格關係在其他詞義複合詞中也可以獲得，但是因為這裡沒有表達其他詞義的意願，所以應當理解為持業釋複合詞。而在屬格複合詞的情況下，根本不可能有同格關係的產生。難道在"此緣性即緣起"中，"此緣"一詞不是被認為是屬格複合詞嗎？確實被認為是，因為那裡直接就是想要表達緣起，但是這裡只是意圖詢問老死的緣，所以就像那裡"此"字是緣起的限定詞，這裡是應當詢問的緣義一樣，應當理解那裡和這裡的複合詞構成。為什麼那裡不想要持業釋複合詞呢？因為在持業釋複合詞中不可能有"諸因生法的因即是緣起"這個意義，而且想要"與自己的緣相應的相應緣即是此緣"這個意義。這裡以"此"字所取的意義，以"是否有此緣的老死"中的"老死"一詞已經取得，所以"此"字因為從緣起中分離，因為不可能有其他的，所以安立在緣上，因此這裡是持業釋複合詞。而在那裡"此"字沒有從它分離的原因，所以只想要屬格複合詞。但是在註釋中，因為這個緣起的教說是以詢問老死等的緣為入門而開始的，而且所謂緣起實際上是說為諸因生法的因，所以解釋為"這個老死的緣"的意思。 "賢者"是具備能夠了知一向記等問題差別的智慧的人。爲了顯示他的賢明而說"如"等。持見者詢問什麼樣的命與身體不異"彼命即彼身"，他這樣從勝義諦來看是不可得的，怎麼能回答他像石女兒一樣的長短或與身體的異不異呢？所以應當瞭解這個問題應當舍置。因為這個沉默對提問者來說好像是不尊重、傷害一樣，所以說"這是無記"作為另一種方式。這樣想要知道不回答的原因的人應當說明，說明後知道的人也會這樣懈怠，但是說明的方法已經用"什麼樣的"等顯示了。"不這樣行"是指不像對待應當舍置的問題那樣採取沉默等。"不行"這個說法只是一個例子。當說"是否一切無常"時，應當反問"你是問有為還是無為"后再回答，當被問"五蘊是否都應遍知"時，應當分別回答"有應當遍知的，有不應遍知的"，"不這樣行"也是指這個意思。前面質問某個緣的存在性而已，所以只回答存在性。因為回答應當與問題相應。現在對它本身進行詢問，所以說"又什麼"。這裡也應當帶入"如"等一切來說。 "在一切處都是這個方法"以類推的方式作努力后，以"緣于名色"等開始那裡的例外。因為想要顯示，所以說這個，這是語句的連線。只取六種異熟觸，因為在許多經文中識等乃至受是異熟法，（中部

3.126; udā. 1) abhidhamme (vibha. 225) ca yebhuyyena tesaṃyeva gahaṇassa niruḷhattā. Idhāti imasmiṃ sutte. Ca-saddo byatirekattho, tenettha 『『gahitampī』』tiādinā vuccamānaṃyeva visesaṃ joteti. Paccayabhāvo nāma paccayuppannāpekkho tena vinā tassa asambhavato. Tasmā saḷāyatanappaccayāti 『『saḷāyatanapaccayā phasso』』ti iminā padenāti yojanā. Avayavena vā samudāyopalakkhaṇametaṃ 『『saḷāyatanapaccayā』』ti, tasmā 『『saḷāyatanapaccayā phasso』』ti iminā padenāti vuttaṃ hoti. Gahitampīti chabbidhaṃ vipākaphassampi. Aggahitampīti avipākaphassampi kusalākusalakiriyāphassampi. Paccayuppannavisesaṃ dassetukāmoti yojanā. Na cettha paccayuppannova upādinno icchito, atha kho paccayopi upādinno icchitoti ajjhattikāyatanasseva saḷāyatanaggahaṇena gahaṇanti katvā vuttaṃ 『『saḷāyatanato…pe… dassetukāmo』』ti. Na hi phassassa cakkhādisaḷāyatanameva paccayo, atha kho 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso』』tiādi (ma. ni. 3.421, 425, 426; saṃ. ni. 2.44, 45; 2.4.60; kathā. 465, 467) vacanato rūpāyatanādirūpañca cakkhuviññāṇādināmañca paccayo, tasmā imaṃ cakkhādisaḷāyatanato atirittaṃ āvajjanādi viya sādhāraṇaṃ ahutvā, tassa tassa phassassa sādhāraṇatāya aññaṃ visesapaccayaṃ pi-saddena avisiṭṭhaṃ sādhāraṇapaccayaṃ pidassetukāmo bhagavā, 『『nāmarūpapaccayā phasso』』ti idaṃ vuttanti yojanā. Abhidhammabhājanīyepi imameva paccayaṃ sandhāya 『『nāmarūpapaccayā phasso』』ti vuttanti tadaṭṭhakathāyaṃ (vibha. aṭṭha. 243) 『『paccayavisesadassanatthañceva mahānidānadesanāsaṅgahatthañcā』』ti atthavaṇṇanā katā. Paccayānanti jātiādīnaṃ paccayadhammānaṃ. Nidānaṃ kathitanti jarāmaraṇādikassa nidānattaṃ kathitaṃ ekaṃsiko paccayabhāvo kathito. Tañhi tesaṃ paccayabhāve abyabhicārīti dassetuṃ 『『iti kho paneta』』ntiādinā upari desanā pavattā. Nijjaṭeti nijjālake. Niggumbeti nikkhepe. Padadvayenāpi ākulābhāvameva dasseti, tasmā anākulaṃ abyākulaṃ mahantaṃ paccayanidānamettha kathitanti mahānidānaṃ suttaṃ aññathābhāvassa abhāvato.

98.Tesaṃ tesaṃ paccayānanti tesaṃ tesaṃ jātiādīnaṃ paccayānaṃ. Yasmā paccayabhāvo nāma tehi tehi paccayehi anūnādhikeheva tassa tassa phalassa sambhavato tatho taccho, tappakāro vā sāmaggiupagatesu paccayesu muhuttampi tatho nibbattanadhammānaṃ asambhavābhāvato. Avitatho avisaṃvādanako visaṃvādanākāravirahito aññadhammapaccayehi aññadhammānuppattito. 『『Anaññathā』』ti vuccati aññathābhāvassa abhāvato. Tasmā 『『tathaṃ avitathaṃ anaññathaṃ paccayabhāvaṃ dassetu』』nti vuttaṃ. Pariyāyati attano phalaṃ pariggahetvā vattatīti pariyāyo, hetūti āha 『『pariyāyenāti kāraṇenā』』ti. Sabbena sabbanti devattādinā sabbabhāvena sabbā jāti. Sabbathā sabbanti tatthāpi cātumahārājikādisabbākārena sabbā, nipātadvayametaṃ, nipātañca abyayaṃ, tañca sabbaliṅgavibhattivacanesu ekākārameva hotīti pāḷiyaṃ 『『sabbena sabbaṃ sabbathā sabba』』nti vuttaṃ. Atthavacane pana tassa tassa jātisaddāpekkhāya itthiatthavuttitaṃ dassetuṃ 『『sabbākārena sabbā』』tiādi vuttaṃ. Imināva nayenāti iminā jātivāre vutteneva nayena. Devādīsūti ādi-saddena gandhabbayakkhādike pāḷiyaṃ (dī. ni.

我來為您翻譯這段巴利文： 3.126. 優陀那、阿毗達磨（分別論）中，主要是因為習慣取它們。"在這裡"是在這部經中。"和"字表示差別，因此顯示這裡將以"所取的"等所說的特殊性。所謂緣性是需要緣生法，因為沒有它就不可能有那個。所以"緣於六處"是指"緣於六處而有觸"這句話的連線。或者"緣於六處"這是以部分表示整體，所以說是以"緣於六處而有觸"這句話。"所取的"是指六種異熟觸。"未取的"是指非異熟觸即善、不善、唯作觸。想要顯示緣生的特殊性，這是連線。這裡不僅想要緣生是所執取，而且想要緣也是所執取，所以考慮到以六處的攝取只取內處而說"從六處...想要顯示"。因為觸不僅以眼等六處為緣，而且如說"緣于眼和色生起眼識，三者和合為觸"等，色處等色和眼識等名也是緣，所以世尊想要顯示這個超出眼等六處的，不像轉向等那樣成為共同，而是對那個那個觸成為共同的其他特殊緣，以"和"字表示不特殊的共同緣，所以說"緣于名色而有觸"，這是連線。在阿毗達磨分別中也是考慮到這個緣而說"緣于名色而有觸"，所以在其註釋中解釋為"爲了顯示緣的特殊性和攝入大因緣經的教說"。"諸緣"是生等的諸緣法。"說為因"是說明是老死等的因性，說明是一向的緣性。爲了顯示在它們的緣性中是不變異的，所以上面的教說以"如是"等進行。"無結"是無網羅。"無叢"是無積聚。這兩個詞都只是顯示沒有混亂，所以這裡說的是無混亂、不混亂、廣大的緣因，因為沒有其他狀態，所以是大因緣經。 98. "那些那些緣"是那些那些生等的諸緣。因為所謂緣性是由於以那些那些不多不少的諸緣而有那個那個果的生起，所以是如實的、真實的，或者那種形態，因為在諸緣和合時，即使一剎那也沒有應生法不生起的情況。"不虛"是不欺誑、遠離欺誑的行相，因為不是由其他法的諸緣而生起其他法。說"不異"是因為沒有其他狀態。所以說"爲了顯示如實、不虛、不異的緣性"。因為轉行取自己的果而轉起為轉，即因，所以說"以轉為因"。"一切一切"是以天等一切狀態的一切生。"一切方式一切"是在那裡也以四大王天等一切行相的一切，這是兩個不變詞，不變詞是不變化的，它在一切性數格數中都是一樣的形態，所以在聖典中說"一切一切一切方式一切"。但是在解釋意義時，爲了顯示依那個那個生字而有陰性義的運用，所以說"以一切行相的一切"等。"以這個方法"是以這個在生的段落中所說的方法。"在天等中"的"等"字包含乾闥婆、夜叉等在聖典中;

2.98) āgate, tadantarabhede ca saṅgaṇhāti.

Idha nikkhittaatthavibhajanattheti imasmiṃ 『『kassaci kimhicī』』ti aniyamato uddesavasena vuttatthassa niddisanatthe jotetabbe nipāto, tadatthajotanaṃ nipātapadanti attho. Tassāti tassa padassa. Teti dhammadesanāya sampadānabhūtaṃ theraṃ vadati. Seyyathidanti vā te katameti ceti attho. Ye hi 『『kassacī』』ti, 『『kimhicī』』ti ca aniyamato vutto attho, te katameti. Kathetukamyatāpucchā hesā. Devabhāvāyāti devabhāvatthaṃ. Khandhajātīti khandhapātubhāvo, yathā khandhesu uppannesu 『『devā』』ti samaññā hoti, tathā tesaṃ uppādoti attho. Tenāha 『『yāyā』』ti āha. Sabbapadesūti 『『gandhabbānaṃ gandhabbatthāyā』』tiādīsu sabbesu jātiniddesapadesu , bhavādipadesu ca. Yena hi nayena sace hi jātīti ayamatthayojanā katā, jātiniddesapadesova 『『bhavo』』tiādinā bhavādipadesupi so kātabboti. Devāti upapattidevā cātumahārājikato paṭṭhāya yāva bhavaggā dibbanti kāmaguṇādīhi kīḷanti laḷanti viharanti jotantīti katvā. Gandhaṃ abbanti paribhuñjantīti gandhabbā, dhataraṭṭhassa mahārājassa parivārabhūtā. Yajanti vessavaṇasakkādike pūjentīti yakkhā, tena tena vā paṇidhikammādinā yajitabbā pūjetabbāti yakkhā, vessavaṇassa mahārājassa parivārabhūtā. Aṭṭhakathāyaṃ pana 『『amanussā』』ti avisesena vuttaṃ. Bhūtāti kumbhaṇḍā, virūḷhakassa mahārājassa parivārabhūtā. Aṭṭhakathāyaṃ pana 『『ye keci nibbattasattā』』ti avisesena vuttaṃ. Aṭṭhipakkhā bhamaratuppaḷādayo. Cammapakkhā jatusiṅgālādayo. Lomapakkhā haṃsamorādayo. Sarīsapā ahivicchikasatapadiādayo.

『『Tesaṃtesa』』nti idaṃ na yevāpanakaniddeso viya avuttasaṅgahatthaṃ vacanaṃ, atha kho ayevāpanakaniddeso viya vuttasaṅgahatthanti. Ādi-saddeneva ca āmeḍitattho saṅgayhatīti āha 『『tesaṃ tesaṃ devagandhabbādīna』』nti. Tadattāyāti taṃbhāvāya, yathārūpesu khandhesu pavattamānesu 『『devā gandhabbā』』ti lokasamaññā hoti, tathārūpatāyāti attho. Tenāha 『『devagandhabbādibhāvāyā』』ti. 『『Nirodho, vigamo』』ti ca paṭiladdhattālābhassa bhāvo vuccati, idha pana accantābhāvo adhippeto 『『sabbaso jātiyā asatī』』ti avatvā 『『jātinirodhā』』ti vuttattāti āha 『『abhāvāti attho』』ti.

Phalatthāya hinotīti yathā phalaṃ tato nibbattati, evaṃ hinoti pavattati, tassa hetubhāvaṃ upagacchatīti attho. Idaṃ gaṇhatha nanti 『『idaṃ me phalaṃ, gaṇhatha na』』nti evaṃ appeti viya niyyāteti viya. 『『Esa nayo』』ti avisesaṃ atidisitvā visesamattassa atthaṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Nanu cāyaṃ jāti parinipphannā, saṅkhatabhāvā ca na hoti vikārabhāvato, tathā jarāmaraṇaṃ, tassa kathaṃ sā hetu hotīti codanaṃ sandhāyāha 『『jarāmaraṇassa hī』』tiādi. Tabbhāve bhāvo, tadabhāve ca abhāvo jarāmaraṇassa jātiyā upanissayatā.

我來為您翻譯這段巴利文： 2.98. 所說的，以及包括它們之間的差別。 "這裡爲了分析所置義"是在這裡爲了顯示以"對某人在某處"不確定而以概說方式所說義的詳說，是不變詞，顯示那個意義的是不變詞，這是意思。"那個"是那個詞。"你們"是指說法的目的語比丘。"是什麼"即"是怎樣的"，這是意思。即那些以"對某人"、"在某處"不確定所說的意義是怎樣的。這是想要說明的詢問。"爲了天的狀態"是爲了成為天。"蘊生"是蘊的顯現，即如在諸蘊生起時有"天"的概念，如是它們的生起，這是意思。所以說"以某"。"在一切處"是在"爲了乾闥婆的乾闥婆性"等一切生的說明句和有等句中。因為以這個方法作"如果生"這樣的意義連線，不僅在生的說明句中，在以"有"等的有等句中也應當這樣作。"天"是化生天，從四大王天開始直到有頂，因為以欲樂等遊戲、嬉戲、安住、光耀。"乾闥婆"是享用香的，是持國大王的眷屬。"夜叉"是供養毗沙門天帝釋等的，或以那個那個願行等應當供養的是夜叉，是毗沙門大王的眷屬。但在註釋中籠統地說"非人"。"鬼"是俱槃荼，是增長大王的眷屬。但在註釋中籠統地說"任何已生的有情"。"骨翼"是蜂、燕等。"皮翼"是蝙蝠、飛狐等。"毛翼"是鵝、孔雀等。"爬行"是蛇、蝎、蜈蚣等。 "那些那些"這個不像非限定的詳說那樣是爲了包括未說的語句，而是像限定的詳說那樣是爲了包括已說的。以"等"字已經包括重複的意思，所以說"那些那些天、乾闥婆等的"。"爲了那個"是爲了那個狀態，即如在某種諸蘊轉起時有"天、乾闥婆"的世間概念，爲了如是的狀態，這是意思。所以說"爲了天、乾闥婆等的狀態"。"滅、離去"說的是已得、已得到的狀態，但這裡意圖是完全的無有，因為不說"一切生不存在"而說"從生滅"，所以說"意思是無有"。 "爲了果而執行"是如從那裡生起果那樣執行，意思是趨向於它的因的狀態。"取這個"是好像"這是我的果，取它"這樣給予、好像交付。說"這是方法"籠統地類推後，爲了顯示特殊性的意義而說"而且"等。難道這個生不是完全成就的，因為是變化所以不是有為的狀態，如是老死，它怎麼能作為因呢？考慮到這個責難而說"因為對老死"等。有它則有，無它則無，這是老死對生的親依性。

99.Okāsapariggahoti pavattiṭṭhānapariggaho. Upapattibhave yujjati upapattikkhandhānaṃ yathāvuttaṭṭhānato aññattha anuppajjanato. Idha panāti imasmiṃ sutte 『『kāmabhavo』』tiādinā āgate imasmiṃ ṭhāne. Kammabhave yujjati kāmabhavādijotanā visesato tassa jātiyā paccayabhāvatoti. Tenāha 『『so hi jātiyā upanissayakoṭiyāva paccayo』』ti. Nanu ca upapattibhavopi jātiyā upanissayavasena paccayo hotīti? Saccaṃ hoti, so pana na tathā padhānabhūto, kammabhavo pana padhānabhūto paccayo janakabhāvatoti. 『『So hi jātiyā』』tiādi vuttaṃ kāmabhavūpagaṃ kammaṃ kāmabhavo. Esa nayo rūpārūpabhavesupi. Okāsapariggahova kato『『kimhicī』』ti iminā sattapariggahassa katattā.

100.Tiṇṇampi kammabhavānanti kāmakammabhavādīnaṃ tiṇṇampi kammabhavānaṃ. Tiṇṇañca upapattibhavānanti kāmupapattibhavādīnaṃ tiṇṇañca upapattibhavānaṃ. Tathāsesānipīti diṭṭhupādānādīni sesupādānānipi tiṇṇampi kammabhavānaṃ, tiṇṇañca upapattibhavānaṃ paccayoti attho. Itīti evaṃ vuttanayena. Dvādasa kammabhavā dvādasa upapattibhavāti catuvīsatibhavā veditabbā. Yasmā kammabhavassa paccayabhāvamukheneva upādānaṃ upapattibhavassa paccayo nāma hoti, na aññathā, tasmā upādānaṃ kammabhavassa ujukameva paccayabhāvoti āha 『『nippariyāyenettha dvādasa kammabhavā labbhantī』』ti. Tesanti kammabhavānaṃ. Sahajātakoṭiyāti akusalassa kammabhavassa sahajātaṃ upādānaṃ sahajātakoṭiyā, itaraṃ anantarūpanissayādivasena upanissayakoṭiyā, kusalassa kammabhavassa pana upanissayakoṭiyāva paccayo. Ettha ca yathā aññamaññanissayasampayuttaatthiavigatādipaccayānaṃ sahajātapaccayena ekasaṅgahataṃ dassetuṃ 『『sahajātakoṭiyā』』ti vuttaṃ, evaṃ ārammaṇūpanissayaanantarūpanissayapakatūpanissayānaṃ ekajjhaṃ gahaṇavasena 『『upanissayakoṭiyā』』ti vuttanti daṭṭhabbaṃ.

101.Upādānassāti ettha kāmupādānassa taṇhā upanissayakoṭiyāva paccayo, sesupādānānaṃ sahajātakoṭiyāpi upanissayakoṭiyāpi viññāṇādi ca vedanāpariyosānā vipākavidhīti katvā.

102.Yadidaṃ vedanāti ettha vipākavedanāti tameva tāva upanissayakoṭiyā paccayo itarakoṭiyā asambhavato. Aññāti kusalākusalakiriyavedanā. Aññathāpīti sahajātakoṭiyāpi.

我來為您翻譯這段巴利文： 99. "處所的遍知"是轉起處的遍知。在化生有中合適，因為化生諸蘊不從所說處之外的地方生起。"而在這裡"是在這部經中以"欲有"等所說的這個地方。在業有中合適，因為欲有等的顯示特別是它對生的緣性。所以說"因為它只是以親依為邊際而作為生的緣"。難道化生有不也是以親依的方式作為生的緣嗎？確實是，但是它不是那樣作為主要的，而業有是主要的緣，因為是能生性。所以說"因為它"等。趣向欲有的業是欲有。在色無色有中也是這個方法。只作處所的遍知，因為以"在某處"已經作有情的遍知。 100. "三種業有"是欲業有等三種業有。"三種化生有"是欲化生有等三種化生有。"如是其餘"是見取等其餘諸取也是三種業有和三種化生有的緣，這是意思。"如是"是以如此所說的方法。應當了知十二業有、十二化生有為二十四有。因為取只是通過作為業有的緣而名為化生有的緣，不是其他方式，所以取是業有直接的緣性，因此說"在這裡無比喻地得到十二業有"。"它們的"是諸業有的。"以俱生為邊際"是不善業有的俱生取以俱生為邊際，其他的以無間親依等方式為親依邊際，而對善業有隻是以親依為邊際而作緣。這裡如爲了顯示相互依止、相應、有、不離等諸緣以俱生緣為一攝而說"以俱生為邊際"，如是應當看到以所緣親依、無間親依、自然親依一起攝取的方式而說"以親依為邊際"。 101. "對取"在這裡，對欲取，愛只是以親依為邊際而作緣，對其餘諸取則以俱生為邊際和以親依為邊際，因為識等乃至受是異熟法。 102. "即是受"在這裡，異熟受只是以親依為邊際而作緣，因為不可能有其他邊際。"其他"是善、不善、唯作受。"也以其他方式"是也以俱生為邊際。

103.Ettāvatāti jarāmaraṇādīnaṃ paccayaparamparādassanavasena pavattāya ettakāya desanāya. Purimataṇhanti purimabhavasiddhaṃ taṇhaṃ. 『『Esa paccayo taṇhāya, yadidaṃ vedanā』』ti vatvā tadanantaraṃ 『『phassapaccayā vedanāti iti kho panetaṃ vutta』』ntiādinā vedanāya paccayabhūtassa phassassa uddharaṇaṃ aññesu suttesu āgatanayena paṭiccasamuppādassa desanāmaggo , taṃ pana anotaritvā samudācārataṇhādassanamukheneva taṇhāmūlakadhamme desento āciṇṇadesanāmaggato okkamanto viya, tañca desanaṃ passato appavattanti pasayha balakkārena desento viya ca hotīti āha 『『idānī』』tiādi. Dve taṇhāti idhādhippetataṇhā eva dvidhā bhindanto āha. Esanataṇhāti bhogānaṃ pariyesanavasena pavattataṇhā. Esitataṇhāti pariyiṭṭhesu bhogesu uppajjamānataṇhā. Samudācārataṇhāyāti pariyuṭṭhānavasena pavattataṇhāya. Duvidhāpesā vedanaṃ paṭicca taṇhānāma vedanāpaccayā ca appaṭiladdhānaṃ bhogānaṃ paṭilābhāya pariyesanā, laddhesu ca tesupātabyatāpattiādi hotīti.

Paritassanavasena pariyesati etāyāti pariyesanā. Āsayato, payogato ca pariyesanā tathāpavatto cittuppādo. Tenāha 『『taṇhāya sati hotī』』ti. Rūpādiārammaṇapaṭilābhoti savatthukānaṃ rūpādiārammaṇānaṃ gavesanavasena, pavattiyaṃ pana apariyiṭṭhaṃyeva labbhati, tampi atthato pariyesanāya laddhameva nāma tathārūpassa kammassa pubbekatattā eva labbhanato. Tenāha 『『so hi pariyesanāya sati hotī』』ti. Sukhavinicchayanti sukhaṃ visesato nicchinotīti sukhavinicchayo, sukhaṃ sabhāvato, samudayato, atthaṅgamanato, nissaraṇato ca yāthāvato jānitvā pavattañāṇaṃ, taṃ sukhavinicchayaṃ. Jaññāti jāneyya. 『『Subhasukha』』ntiādikaṃ ārammaṇe abhūtākāraṃ vividhaṃ ninnabhāvena nicchinoti āropetīti vinicchayo. Assādānupassanataṇhādiṭṭhiyāpi evameva vinicchayabhāvo veditabbo. Imasmiṃ pana sutte vitakkoyeva āgatoti yojanā. Imasmiṃ pana sutteti sakkapañhasutte. (Dī. ni.

我來為您翻譯這段巴利文： 103. "至此"是以顯示老死等諸緣的相續而轉起的這麼多的教說。"前愛"是前世成就的愛。說了"這是愛的緣，即是受"之後，緊接著以"緣于觸有受，如是這個已說"等顯示作為受的緣的觸，這是在其他諸經中所說方法的緣起教說的道路。但不進入那個，只是通過顯示現行愛而說愛為根本的諸法，好像離開慣常教說的道路，對看到那個教說的人好像以強迫、強制的方式說，所以說"現在"等。說"兩種愛"是把這裡意圖的愛分為兩種。"尋求愛"是以尋求諸享受的方式轉起的愛。"已尋求愛"是對已尋求的諸享受生起的愛。"現行愛"是以纏縛的方式轉起的愛。這兩種都是緣于受而名為愛，因為緣于受而對未得的諸享受的尋求，以及在已得的那些中陷入耽著等。 以憂慮的方式由此尋求為尋求。從意樂和加行尋求是如此轉起的心生。所以說"有愛則有"。"得到色等所緣"是以有事物的色等所緣的尋求方式，但在轉起時得到的是未尋求的，那個從意義上說也名為由尋求而得到，因為只是由於以前已作如是的業而得到。所以說"因為有尋求則有它"。"樂的決定"是特別決定樂為樂的決定，如實了知樂的自性、集起、滅沒、出離而轉起的智，那個樂的決定。"應當知"是應當了知。"凈樂"等在所緣上以不如實的行相種種傾向性而決定、增加為決定。應當了知味著隨觀、愛、見也同樣是決定性。但在這部經中只說尋思，這是連線。"而在這部經中"是在帝釋所問經中。<.Assistant>

2.358) tattha hi 『『chando kho, devānaṃ inda, vitakkanidāno』』ti āgataṃ. Idhāti imasmiṃ mahānidānasutte.『『Vitakkeneva vinicchinātī』』ti etena 『『vinicchīyati etenāti vinicchayo』』ti vinicchaya-saddassa karaṇasādhanamāha. 『『Ettaka』』ntiādi vinicchayanākāradassanaṃ.

Chandanaṭṭhena chando, evaṃ rañjanaṭṭhena rāgo, svāyaṃ anāsevanatāya mando hutvā pavatto idhādhippetoti āha 『『dubbalarāgassādhivacana』』nti. Ajjhosānanti taṇhādiṭṭhivasena abhinivisanaṃ. 『『Mayhaṃ ida』』nti hi taṇhāgāho yebhuyyena attaggāhasannissayova hoti. Tenāha 『『ahaṃ mama』』nti, 『『balavasanniṭṭhāna』』nti ca tesaṃ gāhānaṃ thirabhāvappattimāha. Taṇhādiṭṭhivasena pariggahakaraṇanti 『『ahaṃ mama』』nti balavasanniṭṭhānavasena abhiniviṭṭhassa attattaniyaggāhavatthuno aññāsādhāraṇaṃ viya katvā pariggahetvā ṭhānaṃ, tathāpavatto lobhasahagatacittuppādo. Attanā pariggahitassa vatthuno yassa vasena parehi sādhāraṇabhāvassa asahamāno hoti puggalo, so dhammo asahanatā. Evaṃ vacanatthaṃ vadanti niruttinayena. Saddalakkhaṇe pana yassa dhammassa vasena macchariyayogato puggalo maccharo, tassa bhāvo, kammaṃ vā macchariyaṃ, macchero dhammo. Macchariyassa balavabhāvato ādarena rakkhaṇaṃ ārakkhoti āha 『『dvāra…pe… suṭṭhu rakkhaṇa』』nti. Attano phalaṃ karotīti karaṇaṃ, yaṃ kiñci kāraṇaṃ, adhikaṃ karaṇanti adhikaraṇaṃ, visesakāraṇaṃ. Visesakāraṇañca bhogānaṃ ārakkhadaṇḍādānādianatthasambhavassāti vuttaṃ 『『ārakkhādhikaraṇa』』ntiādi. Paranisedhanatthanti māraṇādinā paresaṃ vibādhanatthaṃ. Ādīyati etenāti ādānaṃ, daṇḍassa ādānaṃ daṇḍādānaṃ, abhibhavitvā paraviheṭhanacittuppādo. Satthādānepi eseva nayo. Hatthaparāmāsādivasena kāyena kātabbakalaho kāyakalaho. Mammaghaṭṭanādivasena vācāya kātabbakalaho vācākalaho. Virujjhanavasena virūpaṃ gaṇhāti etenāti viggaho. Viruddhaṃ vadati etenāti vivādo. Tuvaṃ tuvanti agāravavacanasahacaraṇato tuvaṃ tuvaṃ, sabbete tathāpavattā dosasahagatacittuppādā veditabbā. Tenāha bhagavā 『『aneke pāpakā akusalā dhammā sambhavantī』』ti (dī. ni. 2.104).

112.Desanaṃ nivattesīti 『『taṇhaṃ paṭicca pariyesanā』』tiādinā anulomanayena pavattitaṃ desanaṃ paṭilomanayena puna 『『ārakkhādhikaraṇa』』nti ārabhanto nivattesi. Pañcakāmaguṇikarāgavasenāti ārammaṇabhūtā pañca kāmaguṇā etassa atthīti pañcakāmaguṇiko, tattha rañjanavasena abhiramaṇavasena pavattarāgo, tassa vasena uppannā rañjanavasena taṇhāyanavasena pavattā rūpāditaṇhāva kāmesu taṇhāti kāmataṇhā. Bhavati atthi sabbakālaṃ tiṭṭhatīti pavattā bhavadiṭṭhi uttarapadalopena bhavo, taṃsahagatā taṇhā bhavataṇhā. Vibhavati vinassati ucchijjatīti pavattā vibhavadiṭṭhi vibhavo uttarapadalopena, taṃsahagatā taṇhā vibhavataṇhāti āha 『『sassatadiṭṭhī』』tiādi. Ime dve dhammāti 『『esa paccayo upādānassa, yadidaṃ taṇhā』』ti (dī. ni. 2.101) evaṃ vuttā vaṭṭamūlataṇhā ca 『『taṇhaṃ paṭicca pariyesanā』』ti (dī. ni.

我來為您翻譯這段巴利文： 2.358. 因為在那裡說"天帝啊，欲以尋思為因"。"在這裡"是在這部大因緣經中。"以尋思而決定"，以此說"由此決定為決定"，說明"決定"字是工具語基。"這麼多"等是顯示決定的行相。 以欲求的意思為欲，如是以染著的意思為貪，這個由於未經習行而成為微弱而轉起，是這裡所意圖的，所以說"是微弱貪的代名詞"。"染著"是以愛見的方式執著。因為"這是我的"這樣的愛執大多依止於我執。所以說"我、我的"，又說"強有力的確定"表示那些執著達到堅固。"以愛見的方式作遍持"是對以"我、我的"強有力確定的方式執著的我與我所執著事物，像作為不與他人共有那樣遍持而住，如是轉起的貪俱心生。由於它一個人對自己所遍持的事物不能忍受與他人共有的狀態，那個法是不忍。如是他們依語源學的方法說詞義。但在語法中，由於那個法而有慳吝相應故人成為慳吝者，那個的狀態，或業是慳吝，慳吝法。因為慳吝有力量所以以尊重而守護為守護，因此說"門...等...善加守護"。造作自己的果為造作，即任何原因，增上的造作為增上造作，特殊原因。特殊原因是對諸享受的守護、拿取棒杖等不利的生起，所以說"守護增上"等。"爲了阻止他人"是爲了以殺等妨害他人。由此拿取為拿取，拿取棒杖為拿取棒杖，是勝過而傷害他人的心生。在拿取刀劍等中也是這個方法。以手觸控等方式應當以身體造作的爭論為身爭論。以刺中要害等方式應當以語言造作的爭論為語爭論。以對立的方式由此不正當地執取為爭執。由此說對立的話為諍論。"你你"因為與不恭敬語相應故為你你，應當了知這一切都是如是轉起的瞋恚俱心生。所以世尊說"生起許多惡不善法"（長部2.104）。 112. "轉回教說"是以"緣于愛有尋求"等隨順方法轉起的教說，以逆方法再以"守護增上"開始而轉回。"以五欲貪的方式"是有作為所緣的五種欲為五欲，在那裡以染著方式、以愛樂方式轉起的貪，由它的方式生起的以染著方式、以渴愛方式轉起的色等愛即是欲中的愛為欲愛。有、存在、一切時住立而轉起的有見省略後分為有，與它俱生的愛為有愛。離去、滅失、斷滅而轉起的無有見省略後分為無有，與它俱生的愛為無有愛，所以說"常見"等。"這兩法"是如此所說"這是取的緣，即是愛"（長部2.101）的輪迴根本愛和"緣于愛有尋求"（長部

2.103) evaṃ vuttā samudācārataṇhā cāti ime dve dhammā. Vaṭṭamūlasamudācāravasenāti vaṭṭamūlavasena ceva samudācāravasena ca. Dvīhi koṭṭhāsehīti dvīhi bhāgehi. Dvīhi avayavehi samosaranti nibbattanavasena samaṃ vattanti itoti samosaraṇaṃ, paccayo, ekaṃ samosaraṇaṃ etāsanti ekasamosaraṇā. Kena pana ekasamosaraṇāti āha 『『vedanāyā』』ti. Dvepi hi taṇhā vedanāpaccayā evāti. Tenāha 『『vedanāpaccayena ekapaccayā』』ti. Tato tato osaritvā āgantvā samavasanaṭṭhānaṃ osaraṇa samosaraṇaṃ. Vedanāya samaṃ saha ekasmiṃ ārammaṇe osaraṇakapavattanakā vedanā samosaraṇāti āha 『『idaṃ sahajātasamosaraṇaṃ nāmā』』ti.

113.Sabbeti uppattidvāravasena bhinditvā vuttā savipākaphassā eva viññāṇādi vedanāpariyosānā vipākavithīti katvā. Paṭiccasamuppādakathā nāma vaṭṭakathāti āha 『『ṭhapetvā cattāro lokuttaravipākaphasse』』ti. Bahudhāti bahuppakārena. Ayañhi pañcadvāre cakkhupasādādivatthukānaṃ pañcannaṃ vedanānaṃ cakkhusamphassādiko phasso sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti. Sesānaṃ pana ekekasmiṃ dvāre sampaṭicchanasantīraṇatadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ cakkhusamphassādiko phasso upanissayavasena ekadhāva paccayo hoti. Manodvārepi tadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ sahajātamanosamphasso tatheva aṭṭhadhā paccayo hoti, tathā paṭisandhibhavaṅgacutivasena pavattānaṃ tebhūmakavipākavedanānaṃ. Yā pana tā manodvāre tadārammaṇavasena pavattā kāmāvacaravedanā, tāsaṃ manodvārāvajjanasampayutto manosamphasso upanissayavasena ekadhāva paccayo hotīti evaṃ phasso bahudhā vedanāya paccayo hotīti veditabbaṃ.

我來為您翻譯這段巴利文： 2.103. 如此所說的現行愛，這兩法。"以輪迴根本和現行的方式"是以輪迴根本的方式和現行的方式。"以兩部分"是以兩分。以生起的方式平等轉起為匯合，即緣，有一個匯合為一匯合。但為什麼是一匯合呢？說"以受"。因為兩種愛都只是以受為緣。所以說"以受緣為一緣"。從那裡那裡流入、來到、共同安住處為流入匯合。與受一起、同時在一個所緣中流入轉起的受為匯合，所以說"這名為俱生匯合"。 113. "一切"是依生起門而分別說的都只是有異熟的觸，因為識等乃至受是異熟路。所謂緣起說即是輪迴說，所以說"除了四種出世間異熟觸"。"多種"是以多種方式。因為這個在五門中，對依眼凈等為事物的五種受，眼觸等觸以俱生、相互依止、異熟、食、相應、有、不離的方式作為八種緣。但是對在每一門中以領受、推度、彼所緣的方式轉起的欲界異熟受，眼觸等觸只是以親依的方式作為一種緣。在意門中也是對以彼所緣的方式轉起的欲界異熟受，俱生意觸同樣以八種方式作緣，如是對以結生、有分、死的方式轉起的三界異熟受也是如此。但是那些在意門中以彼所緣的方式轉起的欲界受，對它們，與意門轉向相應的意觸只是以親依的方式作為一種緣，應當了知如是觸以多種方式作為受的緣。

114.Vedanādīnanti vedanāsaññāsaṅkhāraviññāṇānaṃ. Asadisabhāvāti anubhavanasañjānanābhisaṅkharaṇavijānanabhāvā. Te hi aññamaññavidhurena vedayitādirūpena ākiriyanti paññāyantīti ākārāti vuccanti. Teyevāti vedanādīnaṃ te eva vedayitādiākārā. Sādhukaṃ dassiyamānāti sakkaccaṃ paccakkhato viya pakāsiyamānā. Taṃ taṃ līnamatthaṃ gamentīti 『『arūpaṭṭho ārammaṇābhimukhanamanaṭṭho』』ti evamādikaṃ taṃ taṃ līnaṃ apākaṭamatthaṃ gamenti ñāpentīti liṅgāni. Tassa tassa sañjānanahetutoti tassa tassa arūpaṭṭhādikassa sallakkhaṇassa kāraṇattā. Nimīyanti anumīyanti etehīti nimittāni. Tathā tathā arūpabhāvādippakārena, vedayitādippakārena ca uddisitabbato kathetabbato uddesā. Tasmāti 『『asadisabhāvā』』tiādinā vuttamevatthaṃ kāraṇabhāvena paccāmasati. Yasmā vedanādīnaṃ aññamaññaasadisabhāvā yathāvuttenatthena ākārādayo, tasmā ayaṃ idāni vuccamāno ettha pāḷipade attho.

Nāmasamūhassāti ārammaṇābhimukhaṃ namanaṭṭhena 『『nāma』』nti laddhasamaññassa vedanādicatukkhandhasaṅkhātassa arūpadhammapuñjassa. Paññattīti 『『nāmakāyo arūpakalāpo arūpino khandhā』』tiādikā paññāpanā hoti. Cetanāpadhānattā saṅkhārakkhandhadhammānaṃ 『『saṅkhārānaṃ cetanākāre』』tiādi vuttaṃ. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhajane 『『yā cetanā sañcetanā sañcetayitatta』』nti (vibha. 249 abhidhammabhājanīye) cetanāva niddiṭṭhā. Asatīti asantesu. Vacanavipallāsena hi evaṃ vuttaṃ. Cattāro khandhe vatthuṃ katvāti vedanā saññā cittaṃ cetanādayoti ime catukkhandhasaññite nissayapaccayabhūte dhamme vatthuṃ katvā. Ayañca nayo pañcadvārepi sambhavatīti 『『manodvāre』』ti visesitaṃ. Adhivacanasamphassavevacanoti adhivacanamukhena paññattimukhena gahetabbattā 『『adhivacanasamphasso』』ti laddhanāmo. Soti manosamphasso. Pañcavokāre ca hadayavatthuṃ nissāya labbhanato rūpakāye paññāyateva, ayaṃ pana nayo idha na icchito vedanādipaṭikkhepavasena asambhavapariyāyassa jotitattāti 『『pañcapasāde vatthuṃ katvā uppajjeyyā』』ti attho vutto. Na hi vedanāsannissayena vinā pañcapasāde vatthuṃ katvā manosamphassassa sambhavo atthi. Uppattiṭṭhāne asati anuppattiṭṭhānato phalassa uppatti nāma kadācipi natthīti imamatthaṃ yathādhigatassa atthassa nidassanavasena dassento 『『ambarukkhe』』tiādimāha . Rūpakāyatoti kevalaṃ rūpakāyato. Tassāti manosamphassassa.

Virodhipaccayasannipāte vibhūtatarā visadisuppatti, tasmiṃ vā sati attano santāne vijjamānasseva visadisuppattihetubhāvo ruppanākāro. So eva ruppanākāro vatthusappaṭighādikaṃ taṃ taṃ līnamatthaṃ gametīti liṅgaṃ. Tassa tassa sañjānanahetuto nimittaṃ. Tathā tathā uddisitabbato uddesoti evamettha ākārādayo atthato veditabbā. Vatthārammaṇānaṃ aññamaññapaṭihananaṃ paṭigho, tato paṭighato jāto paṭighasamphasso. Tenāha 『『sappaṭigha』』ntiādi. Nāmakāyatoti kevalaṃ nāmakāyato. Tassāti paṭighasamphassassa. Sesaṃ paṭhamapañhe vuttanayameva.

Ubhayavasenāti nāmakāyo rūpakāyoti ubhayasannissayassa adhivacanasamphasso paṭighasamphassoti ubhayasamphassassa vasena.

我來為您翻譯這段巴利文： 114. "諸受等"是受、想、行、識。"不同性質"是感受、認知、造作、了知的性質。因為它們以互相相異的受等形態被製作、被了知，所以稱為行相。"那些"即是受等的那些受等行相。"善加顯示"是恭敬地如現前般顯明。"使趣向那個那個隱藏的義"是使趣向了知"無色義、趣向所緣義"等那個那個隱藏、不明顯的義，所以是能相。"因為是那個那個認知的因"是因為是那個那個無色義等觀察的原因。由此推度為相。由於應當以如是如是無色性等方式、受等方式指示、說明為說示。"所以"以"不同性質"等所說的義作為因而重述。因為受等互相不同性質的行相等是以所說的義，所以這個現在所說的在此經文中的義。 "名聚"是以趣向所緣的傾向義而得到"名"概念的受等四蘊所稱的無色法聚。"施設"是"名身、無色聚、無色諸蘊"等的施設。因為行蘊諸法以思為主，所以說"在諸行的思行相"等。如是在經分別中分別行蘊時只說"思、等思、已思性"（分別論249阿毗達磨分別）。"無"是在無的時候。因為這是以語言顛倒而如此說。"以四蘊為事"是以受、想、心、思等這些稱為四蘊的、作為依止緣的諸法為事。這個方法在五門中也可能，所以特別說"在意門中"。"增語觸的同義詞"是因為應當從增語門、概念門把握而得名為"增語觸"。"它"是意觸。因為在五蘊中依止心所依而得到，所以在色身中顯現，但這個方法在這裡不被接受，因為以否定受等的方式顯示不可能的方法，所以說"應以五凈為事而生起"的義。因為沒有受的所依，不可能以五凈為事而有意觸的生起。在沒有生起處時從非生起處而有果的生起是決不可能的，顯示這個義以已得義的譬喻方式而說"在芒果樹"等。"從色身"是僅從色身。"它的"是意觸的。 在違逆緣會合時更明顯的異生起，或在那個時在自相續中只存在的異生起因性的變壞行相。那個變壞行相使趣向有對等那個那個隱藏義，所以是能相。因為是那個那個認知的因所以是相。由於應當如是如是指示所以是說示，如是在這裡應當從意義上了知行相等。事和所緣互相沖擊為對，從那個對而生為有對觸。所以說"有對"等。"從名身"是僅從名身。"它的"是有對觸的。其餘如第一問中所說的方法。 "以兩者的方式"是以名身、色身兩者所依的增語觸、有對觸兩種觸的方式。

Visuṃ visuṃ paccayaṃ dassetvāti byatirekamukhena paccekaṃ nāmakāyarūpakāyasaññitaṃ paccayaṃ dassetvā. Tesanti phassānaṃ. Avisesatoti visesaṃ akatvā sāmaññato. Dassetunti byatirekamukheneva dassetuṃ. Eseva hetūti esa chasupi dvāresu pavatto nāmarūpasaṅkhāto hetu yathārahaṃ dvinnampi phassānaṃ. Idāni taṃ yathārahaṃ pavattiṃ vibhajitvā dassetuṃ 『『cakkhudvārādīsu hī』』tiādi vuttaṃ.

Sampayuttakākhandhāti phassena sampayuttā vedanādayo khandhā. Āvajjanassāpi sampayuttakkhandhaggahaṇenevettha gahaṇaṃ daṭṭhabbaṃ tadavinābhāvato. Parato manosamphassepi eseva nayo. Pañcavidhopīti cakkhusamphassādivasena pañcavidhopi. So phassoti paṭighasamphasso. Bahudhāti bahuppakārena. Tathā hi vipākanāmaṃ vipākassa anekabhedassa manosamphassassa sahajātaaññamaññanissayavipākasampayuttaatthiavigatavasena sattadhā paccayo hoti. Yaṃ panettha āhārakiccaṃ, taṃ āhārapaccayavasena. Yaṃ indriyakiccaṃ, taṃ indriyapaccayavasena paccayo hoti. Avipākaṃ pana nāmaṃ avipākassa manosamphassassa ṭhapetvā vipākapaccayaṃ itaresaṃ vasena paccayo hoti. Rūpaṃ pana cakkhāyatanādibhedaṃ cakkhusamphassādikassa pañcavidhassa phassassa nissayapurejātaindriyavippayuttaatthiavigatavasena chadhā paccayo hoti. Rūpāyatanādibhedaṃ tassa pañcavidhassa ārammaṇapurejātaatthiavigatavasena catudhā paccayo hoti. Manosamphassassa pana tāni rūpāyatanādīni, dhammārammaṇañca tathā ca ārammaṇapaccayamatteneva paccayo hoti. Vatthurūpaṃ pana manosamphassassa nissayapurejātavippayuttaatthiavigatavasena pañcadhā paccayo hoti. Evaṃ nāmarūpaṃ assa phassassa bahudhā paccayo hotīti veditabbaṃ.

我來為您翻譯這段巴利文： "顯示各個緣"是以差別方式顯示各自稱為名身、色身的緣。"它們的"是諸觸的。"無差別地"是不作差別而一般地。"爲了顯示"是隻爲了以差別方式顯示。"這個因"是這個在六門中轉起的稱為名色的因，對兩種觸隨其所應。現在爲了分別顯示那個隨其所應的轉起而說"因為在眼門等中"等。 "相應諸蘊"是與觸相應的受等諸蘊。在這裡應當了知也以相應蘊的攝取而攝取轉向，因為不能離開它。對後面的意觸也是這個方法。"五種"是以眼觸等方式的五種。"那個觸"是有對觸。"多種"是以多種方式。因為如是異熟名對有多種差別的異熟意觸以俱生、相互、依止、異熟、相應、有、不離的方式作為七種緣。但在這裡凡是食的作用，那個以食緣的方式[作緣]。凡是根的作用，那個以根緣的方式作緣。但非異熟名對非異熟意觸除了異熟緣，以其他[緣]的方式作緣。但色以眼處等差別對眼觸等五種觸以依止、前生、根、不相應、有、不離的方式作為六種緣。以色處等差別對那個五種[觸]以所緣、前生、有、不離的方式作為四種緣。但是那些色處等和法所緣對意觸如是隻以所緣緣的方式作緣。但是所依色對意觸以依止、前生、不相應、有、不離的方式作為五種緣。應當了知如是名色對這個觸以多種方式作緣。<.Assistant>

1. Paṭhamuppattiyaṃ viññāṇaṃ nāmarūpassa visesapaccayoti imamatthaṃ byatirekamukhena dassetuṃ pāḷiyaṃ 『『mātukucchimhi na okkamissathā』』tiādi vuttaṃ. Gabbhaseyyakapaṭisandhi hi bāhirato mātukucchiṃ okkamantassa viya hontīpi atthato yathāpaccayaṃ khandhānaṃ tattha paṭhamuppattiyeva. Tenāha 『『pavisitvā…pe… na vattissathā』』ti. Suddhanti kevalaṃ viññāṇena amissitaṃ virahitaṃ. 『『Avasesa』』nti idaṃ nāmāpekkhaṃ, tasmā avasesaṃ nāmarūpanti imaṃ viññāṇaṃ ṭhapetvā avasesaṃ nāmarūpaṃ vāti attho. Paṭisandhivasena okkantanti paṭisandhiggahaṇavasena, mātukucchiṃ okkamantassa vā paṭhamāvayavabhāvena otiṇṇaṃ. Vokkamissathāti santativicchedaṃ vināsaṃ upagamissatha, taṃ pana maraṇaṃ nāma hotīti āha 『『cutivasenā』』ti. Assāti viññāṇassa, tañca kho viññāṇasāmaññavasena vuttaṃ. Tenāha 『『tasseva cittassa nirodhenā』』ti, paṭisandhicittasseva nirodhenāti attho. Tatoti paṭisandhicittato. Paṭisandhicittassa, tato dutiyatatiyacittānaṃ vā nirodhena cuti na hotīti vuttamatthaṃ yuttito vibhāvetuṃ 『『paṭisandhicittena hī』』tiādi vuttaṃ. Etasmiṃ antareti etasmiṃ soḷasacittakkhaṇe kāle. Antarāyo natthīti ettha dārakassa tāva maraṇantarāyo mā hotu tadā cuticittassa asambhavato, mātu pana kathaṃ tadā maraṇantarāyābhāvoti? Taṃ taṃ kālaṃ anatikkamitvā tadantareyeva cavanadhammāya gabbhaggahaṇasseva asambhavato. Tenāha 『『ayañhi anokāso nāmā』』ti, cutiyāti adhippāyo.

我來為您翻譯這段巴利文： 115. 爲了以差別方式顯示"在最初生起時識是名色的特殊緣"這個義，在經文中說"如果不入母胎"等。因為胎生結生雖然像是從外入母胎，但實際上只是諸蘊依緣在那裡最初生起而已。所以說"進入...等...不會運轉"。"純"是隻是、不雜、離。"其餘"這個是期待"名"，所以"其餘名色"是除了這個識之外的其餘名色的意思。"以結生方式入"是以結生攝取的方式，或對入母胎者以最初支分的狀態而入。"將離去"是將趣向相續斷絕、滅失，那個即是死，所以說"以死的方式"。"它的"是識的，而那是依識的一般性而說。所以說"以那個心的滅"，意思是隻以結生心的滅。"從那裡"是從結生心。爲了從理由顯明"以結生心，從那裡第二第三心的滅不成為死"這個所說的義而說"因為以結生心"等。"在這個中間"是在這個十六心剎那的時間。"沒有障礙"在這裡，且先讓嬰兒沒有死亡障礙因為那時不可能有死心，但是母親那時怎麼會沒有死亡障礙呢？因為不超過那個那個時間而在那個期間應當死的不可能有受胎。所以說"因為這是非時"，意思是對死。

Paṭisandhicittena saddhiṃ samuṭṭhitarūpānīti okkantikkhaṇe uppannakammajarūpāni vadati. Tāni hi nippariyāyato paṭisandhicittena saddhiṃ samuṭṭhitarūpāni nāma, na utusamuṭṭhānāni paṭisandhicittassa uppādato pacchā samuṭṭhitattā. Cittajāhārajānaṃ pana tadā asambhavo eva. Yāni paṭisandhicittena saddhiṃ samuṭṭhitarūpāni, tāni tividhāni tassa uppādakkhaṇe samuṭṭhitāni, ṭhitikkhaṇe samuṭṭhitāni, bhaṅgakkhaṇe samuṭṭhitānīti. Tesu uppādakkhaṇe samuṭṭhitāni sattarasamassa bhavaṅgassa uppādakkhaṇe nirujjhanti, ṭhitikkhaṇe samuṭṭhitāni ṭhitikkhaṇe nirujjhanti, bhaṅgakkhaṇe samuṭṭhitāni bhaṅgakkhaṇe nirujjhanti. Tattha 『『bhañjamāno dhammo bhañjamānassa dhammassa paccayo hotī』』ti na sakkā vattuṃ, uppāde, pana ṭhitiyañca na na sakkāti 『『sattarasamassa bhavaṅgassa uppādakkhaṇe, ṭhitikkhaṇe ca dharantānaṃ vasena tassa paccayampi dātuṃ na sakkontī』』ti vuttaṃ. Rūpakāyūpatthambhitasseva hi nāmakāyassa pañcavokāre pavattīti. Tehi rūpadhammehi tassa cittassa balavataraṃ sandhāyāha 『『sattarasamassa…pe… pavatti pavattatī』』ti. Paveṇī ghaṭiyatīti aṭṭhacattālīsakammajassa rūpapaveṇī sambandhā hutvā pavattati. Paṭhamañhi paṭisandhicittaṃ, tato yāva soḷasamaṃ bhavaṅgacittaṃ, tesu ekekassa uppādaṭhitibhaṅgavasena tayo tayo khaṇā. Tattha ekekassa cittassa tīsu tīsu khaṇesu samatiṃsa samatiṃsa kammajarūpāni uppajjanti. Iti soḷasatikā aṭṭhacattālīsaṃ honti. Esa nayo tato paresupi. Taṃ sandhāya vuttaṃ 『『aṭṭhacattālīsakammajassa rūpapaveṇī sambandhā hutvā pavattatī』』ti. Sace pana na sakkontīti paṭisandhicittena saddhiṃ samuṭṭhitarūpāni sattarasamassa bhavaṅgassa paccayaṃ dātuṃ sace na sakkonti. Yadi hi paṭisandhicittato sattarasamaṃ cuticittaṃ siyā, paṭisandhicittassa ṭhitibhaṅgakkhaṇesupi kammajarūpaṃ na uppajjeyya, pageva bhavaṅgacittakkhaṇesu. Tathā sati nattheva tassa cittassa paccayalābhoti pavatti nappavattati, paveṇī na ghaṭiyateva, aññadatthu vicchijjati. Tenāha 『『vokkamatitināma hotī』』tiādi.

Itthattāyāti itthaṃpakāratāya. Yādiso gabbhaseyyakassa attabhāvo, taṃ sandhāyetaṃ vuttaṃ. Tassa ca pañcakkhandhā anūnā eva hontīti āha 『『evaṃ paripuṇṇapañcakkhandhabhāvāyā』』ti. Upacchijjissathāti santānavicchedena vicchindeyya. Suddhaṃ nāmarūpamevāti viññāṇavirahitaṃ kevalaṃ nāmarūpameva. Avayavānaṃ pāripūri vuḍḍhi. Thirabhāvappatti virūḷhi. Mahallakabhāvappatti vepullaṃ. Tāni ca yathākkamaṃ paṭhamādivayavasena hontīti vuttaṃ 『『paṭhamavayavasenā』』tiādi. Vā-saddo aniyamattho, tena vassasahassadvayādīnaṃ saṅgaho daṭṭhabbo.

我來為您翻譯這段巴利文： "與結生心一起生起的諸色"是說在入胎剎那生起的業生色。因為它們無比喻地名為與結生心一起生起的諸色，不是溫生色，因為[溫生色]在結生心生起之後才生起。而心生色和食生色那時根本不可能[生起]。與結生心一起生起的諸色有三種:在生起剎那生起的、在住立剎那生起的、在壞滅剎那生起的。在它們中,在生起剎那生起的在第十七有分的生起剎那滅盡，在住立剎那生起的在住立剎那滅盡，在壞滅剎那生起的在壞滅剎那滅盡。在那裡"正在壞滅的法對正在壞滅的法作緣"是不能說的，但在生起和住立時卻不是不能說，所以說"依第十七有分的生起剎那和住立剎那持續的方式也不能給予它緣"。因為在五蘊中只有被色身支援的名身的轉起。關於那些色法對那個心更強力而說"第十七...等...轉起轉起"。"相續連結"是四十八業生色的相續成為相連而轉起。因為首先是結生心，從那裡直到第十六有分心，在它們每一個依生起、住立、壞滅的方式有三個剎那。在那裡在每一個心的三個剎那中生起三十三十業生色。如是十六組成為四十八。從那以後的也是這個方法。關於那個說"四十八業生色的相續成為相連而轉起"。"如果不能"是如果與結生心一起生起的諸色不能給予第十七有分緣。因為如果從結生心[算起]第十七[心]是死心，在結生心的住立、壞滅剎那中也不會生起業生色，更不用說在有分心剎那中。如此則那個心完全沒有得到緣，所以轉起不轉起，相續完全不連結，反而斷絕。所以說"名為離去"等。 "為此性"是為如此性質。是關於胎生者的自體那樣而說這個。而它的五蘊是完全無缺的，所以說"如是為完全五蘊性"。"將斷絕"是以相續斷絕而斷。"只是純名色"是離識的只是名色而已。支分的圓滿是增長。達到堅固性是生長。達到長大性是廣大。而它們依次第是依初等階段而有，所以說"依初階段"等。"或"字是不定義，由它應當了知包括二千年等。

Viññāṇamevāti niyamavacanaṃ, ito bāhirakappitassa attano, issarādīnañca paṭikkhepapadaṃ, na avijjādiphassādipaṭikkhepapadaṃ paṭiyogīnivattanapadattā avadhāraṇassa. Tenāha 『『eseva hetū』』tiādi. Ayañca nayo heṭṭhāpi sabbapadesu yathārahaṃ vattabbo. Idāni viññāṇameva nāmarūpassa padhānakāraṇanti imamatthaṃ opammavasena vibhāvetuṃ 『『yathā hī』』tiādi vuttaṃ. Paccekaṃ viya samuditassāpi nāmarūpassa viññāṇena vinā attakiccāsamatthataṃ dassetuṃ 『『tvaṃ nāmarūpaṃ nāmā』』ti ekajjhaṃ gahaṇaṃ. Purecāriketi pubbaṅgameva. Viññāṇañhi sahajātadhammānaṃ pubbaṅgamaṃ. Tenāha bhagavā 『『manopubbaṅgamā dhammā』』ti. (Dha. pa. 1; netti. 90, 92; peṭako. 13, 83) bahudhāti anekappakārena paccayo hoti.

Kathaṃ? Vipākanāmassa hi paṭisandhiyaṃ aññaṃ vā viññāṇaṃ sahajātaaññamaññanissayavipākaāhāraindriyasampayuttaatthiavigatapaccayehi navadhā paccayo hoti. Vatthurūpassa paṭisandhiyaṃ sahajātaaññamaññanissayavipākaāhāraindriyavippayuttaatthiavigatapaccayehi navadhā paccayo hoti. Ṭhapetvā pana vatthurūpaṃ sesarūpassa imesu navasu aññamaññapaccayaṃ apanetvā sesehi aṭṭhahi paccayehi paccayo hoti. Abhisaṅkhāraviññāṇaṃ pana asaññasattarūpassa, pañcavokāre vā kammajassa suttantikapariyāyato upanissayavasena ekadhāva paccayo hoti. Avasesañhi paṭhamabhavaṅgato pabhuti sabbampi viññāṇaṃ tassa nāmarūpassa yathārahaṃ paccayo hotīti veditabbaṃ. Ayamettha saṅkhepo, vitthārato pana paccayanaye dassiyamāne sabbāpi mahāpakaraṇakathā ānetabbā hotīti na vitthāritā. Kathaṃ panetaṃ paccetabbaṃ 『『paṭisandhināmarūpaṃ viññāṇapaccayā hotī』』ti? Suttato, yuttito ca. Pāḷiyañhi 『『cittānuparivattino dhammā』』tiādinā (dha. sa. mātikā 62) nayena bahudhā vedanādīnaṃ viññāṇapaccayatā āgatā. Yuttito pana idha cittajena rūpena diṭṭhena adiṭṭhassāpi rūpassa viññāṇaṃ paccayo hotīti viññāyati. Cittehi pasanne, appasanne vā tadanurūpāni rūpāni uppajjamānāni diṭṭhāni, diṭṭhena ca adiṭṭhassa anumānaṃ hotīti. Iminā idha 『『diṭṭhena cittajarūpena adiṭṭhassāpi paṭisandhirūpassa viññāṇaṃ paccayo hotī』』ti paccetabbametaṃ . Kammasamuṭṭhānassāpi hi rūpassa cittasamuṭṭhānassa viya viññāṇapaccayatā paṭṭhāne āgatāti.

我來為您翻譯這段巴利文： "只是識"是限定語，是對外道所設想的我、自在天等的否定語，不是對無明等觸等的否定語，因為限定是爲了遮遣對方。所以說"這個因"等。這個方法在前面所有句子中也應當隨其所應而說。現在爲了以譬喻方式顯明"只是識是名色的主要因"這個義而說"就像"等。爲了顯示如同各別的[名色]，集合的名色也沒有識就不能完成自己的作用，所以一起攝取說"你是名色"。"前行"是前導。因為識是俱生法的前導。所以世尊說："諸法意為前導"（法句經1；導論90，92；藏論13，83）。"多種"是以多種方式作緣。 怎樣？因為在結生時，對異熟名或其他識以俱生、相互、依止、異熟、食、根、相應、有、不離緣的九種方式作緣。在結生時對所依色以俱生、相互、依止、異熟、食、根、不相應、有、不離緣的九種方式作緣。但除了所依色，對其餘色在這九種中除去相互緣，以其餘八種緣作緣。但是行識對無想有情色，或在五蘊中對業生色，依經的方法只是以親依的方式作一種緣。應當了知從第一有分開始其餘一切識對那個名色隨其所應作緣。這裡這是簡略，但是若從詳細說明緣的方法，則應當引用一切大論的論述，所以不詳說。但是怎樣應當知道"結生名色以識為緣"？從經和理趣。因為在經中以"隨心轉的諸法"等（法集論攝頌62）的方法多種方式說受等以識為緣。但從理趣，在這裡由已見的心生色而了知識也對未見的色作緣。因為已見到在諸心清凈或不清凈時生起相應的諸色，由已見而推知未見。由此在這裡應當知道"由已見的心生色而[知道]識也對未見的結生色作緣"。因為在發趣論中說業生色也如心生色以識為緣。

1. Idha samudaya-saddo samudāya-saddo viya samūhapariyāyoti āha 『『dukkharāsisambhavo』』ti. Ekakoti asahāyo rājaparisārahito. Passeyyāma te rājabhāvaṃ amhehi vināti adhippāyo. Yathārahaṃ parisaṃ rañjetīti hi rājā. Atthatoti atthasiddhito avadantampi vadati viya. 『『Hadayavatthu』』nti imināva tannissayopi gahito vāti daṭṭhabbaṃ. Ānantariyabhāvato nissayanissayopi 『『nissayo』』 tveva vuccatīti. Paṭisandhiviññāṇaṃ nāma bhaveyyāsi, netaṃ ṭhānaṃ vijjatīti attho. Tenāha 『『passeyyāmā』』tiādi. Bahudhāti anekadhā paccayo hoti. Kathaṃ? Nāmaṃ tāva paṭisandhiyaṃ sahajātaaññamaññanissayavipākasampayuttaatthiavigatapaccayehi sattadhā viññāṇassa paccayo hotīti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti. Avipākaṃ pana nāmaṃ yathāvuttesu paccayesu ṭhapetvā vipākapaccayaṃ itarehi chahi paccayehi paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti aññathāpi paccayo hoti, tañca kho pavattiyaṃyeva, na paṭisandhiyaṃ. Rūpato pana hadayavatthu paṭisandhiyaṃ viññāṇassa sahajātaaññamaññanissayavippayuttaatthi avigatapaccayehi chadhāva paccayo hoti. Pavattiyaṃ pana sahajātaaññamaññapaccayavajjitehi pañcahi purejātapaccayena saha teheva paccayehi paccayo hoti. Cakkhāyatanādibhedaṃ pana pañcavidhampi rūpaṃ yathākkamaṃ cakkhuviññāṇādibhedassa viññāṇassa nissayapurejātaindriyavippayuttaatthiavigatapaccayehi paccayo hotīti evaṃ nāmarūpaṃ viññāṇassa bahudhā paccayo hotīti veditabbaṃ.

Yvāyamanukkamena viññāṇassa nāmarūpaṃ, paṭisandhināmarūpassa , ca viññāṇaṃ pati paccayabhāvo, so kadāci viññāṇassa sātisayo, kadāci nāmarūpassa, kadāci ubhinnaṃ sadisoti tividhopi so 『『ettāvatā』』ti padena ekajjhaṃ gahitoti dassento 『『viññāṇe…pe… pavattesū』』ti vatvā puna yamidampi viññāṇaṃ nāmarūpasaññitānaṃ pañcannaṃ khandhānaṃ aññamaññanissayena pavattānaṃ ettakena sabbā saṃsāravaṭṭappavattīti imamatthaṃ dassento 『『ettakena…pe… paṭisandhiyo』』ti āha. Tattha ettakenāti ettakeneva, na ito aññena kenaci kārakavedakasabhāvena attanā, issarādinā vāti attho. Antogadhāvadhāraṇañhetaṃ padaṃ.

Vacanamattamevaadhikiccāti dāsādīsu sirivaḍḍhakādi-saddā viya atathattā vacanamattameva adhikāraṃ katvā pavattassa. Tenāha 『『atthaṃ adisvā』』ti. Vohārassāti voharaṇamattassa. Pathoti pavattimaggo pavattiyā visayo. Yasmā saraṇakiriyāvasena puggalo 『『sato』』ti vuccati, sampajānanakiriyāvasena 『『sampajāno』』ti, tasmā vuttaṃ 『『kāraṇāpadesavasenā』』ti. Kāraṇaṃ niddhāretvā utti niruttīti. Ekameva atthaṃ 『『paṇḍito』』tiādinā pakārato ñāpanato 『『paññattī』』ti vadanti. So eva hi 『『paṇḍito』』ti ca 『『byatto』』ti ca 『『medhāvī』』ti ca paññāpīyatīti. Paṇḍiccappakārato pana paṇḍito, veyyattiyappakārato byattoti paññāpīyatīti evaṃ pakārato paññāpanato paññatti. Yasmā idha adhivacananiruttipaññattipadāni samānatthāni. Sabbañca vacanaṃ adhivacanādibhāvaṃ bhajati, tasmā kesuci vacanavisesesu visesena pavattehi adhivacanādisaddehi sabbāni vacanāni paññattiatthappakāsanasāmaññena vuttānīti iminā adhippāyena ayamatthayojanā katāti veditabbā.

我來為您翻譯這段巴利文： 116. 這裡"集"字如同"集合"字是聚集的同義詞，所以說"苦聚的生起"。"獨一"是無伴侶、無王的隨從。意思是"沒有我們，我們將看你的王性"。因為王是隨其所應使眾人歡喜。"從義"是從義的成就雖然不說也像說一樣。應當了知以"心所依"這個也攝取它的所依。因為是無間性，所依的所依也只說為"所依"。意思是你將成為名為結生識，這是不可能的。所以說"我們將看"等。"多種"是以多種方式作緣。怎樣？首先名在結生時以俱生、相互、依止、異熟、相應、有、不離緣的七種方式作識的緣。但在這裡某些以因緣，某些以食緣，如是也以其他方式作緣。但非異熟名在所說的諸緣中除去異熟緣，以其餘六種緣作緣。但在這裡某些以因緣，某些以食緣，也以其他方式作緣，而那只是在轉起時，不是在結生時。但從色，心所依在結生時只以俱生、相互、依止、不相應、有、不離緣的六種方式作識的緣。但在轉起時除去俱生、相互緣，以五種和前生緣一起與那些緣作緣。但以眼處等差別的五種色對以眼識等差別的識以依止、前生、根、不相應、有、不離緣作緣。應當了知如是名色以多種方式作識的緣。 凡是以次第對識的名色，對結生名色的識的緣性，那有時識更勝，有時名色更勝，有時兩者相等，以"這樣"這個詞一起攝取這三種，顯示說"在識...等...諸轉起中"。又爲了顯示這個識對名為名色的五蘊以相互依止而轉起，以這樣而有一切輪迴轉起這個義而說"以這樣...等...諸結生"。在那裡"以這樣"是隻以這樣，不是由此之外任何作者、受者性質的我，或自在天等的意思。因為這個詞包含限定。 "只關係到言詞"是如在奴僕等中"吉祥增長"等詞一樣，對非如實而只關係到言詞而轉起的。所以說"不見義"。"言說"是隻是言說。"道"是轉起之道、轉起的境。因為依唸的作用而說人為"念"，依正知的作用說為"正知"，所以說"依原因的表示的方式"。抉擇因而說為詞根。說對一個義以"賢者"等方式使了知為"施設"。因為他被施設為"賢者"、"明達"、"有慧"。但從賢明的方式施設為賢者，從明達的方式施設為明達，如是從方式施設為施設。因為這裡增語、詞根、施設詞是同義。一切言詞都具有增語等性質，所以以在某些言詞的差別中特別轉起的增語等詞說一切言詞是以顯示施設義的共同性，應當了知以這個意趣作這個義的解釋。

Atha vā adhi-saddo uparibhāve, upari vacanaṃ adhivacanaṃ. Kassa upari? Pakāsetabbassa atthassāti pākaṭo yamattho. Adhīnaṃ vā vacanaṃ adhivacanaṃ. Kena adhīnaṃ? Atthena. Tathā taṃtaṃatthappakāsena nicchitaṃ, niyataṃ vā vacanaṃ nirutti. Pathavīdhātupurisāditaṃtaṃpakārena ñāpanato paññattīti evaṃ adhivacanādipadānaṃ sabbavacanesu pavatti veditabbā, aññathā sirivaḍḍhakadhanavaḍḍhakappakārānameva niruttitā, 『『paṇḍito viyatto』』ti evaṃ pakārānameva ekameva atthaṃ tena tena pakārena ñāpentānaṃ paññattitā ca āpajjeyyāti. Evaṃ tīhipi nāmehi vuttassa vohārassa pavattimaggopi saha viññāṇena nāmarūpanti ettāvatāva icchitabbo. Tenāha 『『itī』』tiādi. Paññāya avacaritabbanti paññāya pavattitabbaṃ, ñeyyanti attho. Tenāha 『『jānitabba』』nti. Vaṭṭanti kilesavaṭṭaṃ, kammavaṭṭaṃ, vipākavaṭṭanti tividhampi vaṭṭaṃ. Vattatīti pavattati. Tayidaṃ 『『jāyethā』』tiādinā pañcahi padehi vuttassa atthassa nigamanavasena vuttaṃ. Ādi-saddena itthītipurisātiādīnampi saṅgaho daṭṭhabbo. Nāmapaññattatthāyāti khandhādiphassādisattādiitthādināmassa paññāpanatthāya. Vatthupi ettāvatāva. Tenāha 『『khandhapañcakampi ettāvatāva paññāyatī』』ti. Ettāvatā ettakena, saha viññāṇena nāmarūpappavattiyāti attho.

Attapaññattivaṇṇanā

1. Anusandhiyati etenāti anusandhi, heṭṭhā āgatadesanāya anusandhānavasena pavattā uparidesanā, sā paṭhamapadassa dassitā, idāni dutiyapadassa dassetabbāti tamatthaṃ dassento 『『iti bhagavā』』tiādimāha. Rūpinti rūpavantaṃ. Parittanti na vipulaṃ, appakanti attho. Yasmā attā nāma koci paramatthato natthi. Kevalaṃ pana diṭṭhigatikānaṃ parikappitamattaṃ , tasmā yattha nesaṃ attasaññā, yathā cassa rūpibhāvādiparikappanā hoti, taṃ dassento 『『yo』』tiādimāha. Rūpiṃ parittanti attano upaṭṭhitakasiṇarūpavasena rūpiṃ, tassa avaḍḍhitabhāvena parittaṃ. Paññapeti nīlakasiṇādivasena nānākasiṇalābhī. Tanti attānaṃ . Anantanti kasiṇanimittassa appamāṇatāya paricchedassa anupaṭṭhānato antarahitaṃ. Ugghāṭetvāti bhāvanāya apanetvā. Nimittaphuṭṭhokāsanti tena kasiṇanimittena phuṭṭhappadesaṃ. Tesūti catūsu arūpakkhandhesu. Viññāṇamattamevāti 『『viññāṇamayo attā』』ti evaṃvādī.

118.『『Etarahī』』ti sāvadhāraṇamidaṃ padanti tadatthaṃ dassento 『『idānevā』』ti vatvā avadhāraṇena nivattitamatthaṃ āha 『『na ito para』』nti. Tattha tattheva sattā ucchijjantīti ucchedavādī, tenāha 『『ucchedavasenetaṃ vutta』』nti. Bhāvinti sabbaṃ sadā bhāviṃ avinassanakaṃ. Tenāha 『『sassatavasenetaṃ vutta』』nti. Atathāsabhāvanti yathā paravādī vadanti, na tathā sabhāvaṃ. Tathabhāvāyāti ucchedabhāvāya vā sassatabhāvāya vā. Aniyamavacanañhetaṃ vuttaṃ sāmaññajotanāvasena. Sampādessāmīti tathabhāvaṃ assa sampannaṃ katvā dassayissāmi, patiṭṭhāpessāmīti attho. Tathā hi vakkhati 『『sassatavādañca jānāpetvā』』tiādi. (Dī. ni. aṭṭha.

我來為您翻譯這段巴利文： 或者"增"字表示在上義，在上面的言詞是增語。在什麼之上？在應當顯示的義之上，這義是明顯的。或者被支配的言詞是增語。被什麼支配？被義。如是由顯示那個那個義而決定，或固定的言詞是詞根。因為以地界、人等那個那個方式使了知為施設，應當了知如是增語等詞在一切言詞中的轉起，否則只有吉祥增長、財富增長等方式才是詞根，"賢者、明達"等方式只以那個那個方式使了知一個義才是施設。如是以三種名說的言說的轉起之道也只應當以與識俱的名色這樣而已。所以說"如是"等。"應當以慧行"是應當以慧轉起，意思是應當知。"輪"是煩惱輪、業輪、異熟輪三種輪。"轉"是轉起。那是以"將生"等五個詞所說的義的結論方式而說。以"等"字應當了知也包括女人、男人等。"為名施設"是為施設蘊等、觸等、有情等、女等名。事物也只是這樣而已。所以說"五蘊也只以這樣而已而了知"。"以這樣"是以這個，意思是以與識俱的名色轉起。 我作解釋： 117. 以此相續為相續，是依前面所來教說的相續方式而轉起的後面教說，那已顯示第一句，現在應當顯示第二句，顯示那個義而說"如是世尊"等。"有色"是具色。"小"是不廣大，意思是少。因為沒有什麼稱為我在勝義上。只是邪見者的臆想而已，所以顯示他們在何處有我想，如何對它臆想有色性等而說"凡"等。"有小色"是依所現起的遍色而有色，因為它未增長而小。"施設"是得到青遍等各種遍的人。"它"是我。"無邊"是因為遍相無量而界限不現起故無邊際。"除去"是以修習除去。"相觸之處"是被那個遍相所觸的處所。"在它們"是在四無色蘊中。"只是識"是如是說"我是識作成的"。 118. "現在"這個詞含有限定，顯示那個義而說"只是現在"，以限定所遮遣的義說"不是此後"。在那裡在那裡有情斷滅為斷見論者，所以說"依斷滅這是所說"。"有"是一切永遠存在、不壞滅。所以說"依常見這是所說"。"非如是自性"是不如外道所說的那樣自性。"為如是性"是為斷滅性或常住性。因為這是依一般顯示而說的不定語。"我將成就"是我將顯示它已成就如是性，意思是我將安立。因為如是將說"使了知常見"等。

2.118) imināti 『『atathaṃ vā panā』』tiādi vacanena, anucchedasabhāvampi samānaṃ sassatavādino mativasenāti adhippāyo. Upakappessāmīti upecca samatthayissāmi.

Evaṃ samānanti evaṃ bhūtaṃ samānaṃ. Rūpakasiṇajjhānaṃ rūpaṃ uttarapadalopena, adhigamanavasena taṃ etassa atthīti rūpīti āha 『『rūpinti rūpakasiṇalābhi』』nti. Parittattānudiṭṭhīti ettha rūpī-saddopiāvuttiādinayena ānetvā vattabbo, rūpībhāvampi hi so diṭṭhigatiko parittabhāvaṃ viya attano abhinivissa ṭhitoti. Arūpinti etthāpi eseva nayo. 『『Pattapalāsabahulagacchasaṅkhepena ghanagahanajaṭāvitānā nātidīghasantānā valli, tabbiparītā latā』』ti vadanti. Appahīnaṭṭhenāti maggena asamucchinnabhāvena. Kāraṇalābhe sati uppajjanārahatā anusayanaṭṭho.

Arūpakasiṇaṃ nāma kasiṇugghāṭiṃ ākāsaṃ, na paricchinnākāsakasiṇaṃ. 『『Ubhayampi arūpakasiṇamevā』』ti keci. Arūpakkhandhagocaraṃ vāti vedanādayo arūpakkhandhā 『『attā』』ti abhinivesassa gocaro etassāti arūpakkhandhagocaro, diṭṭhigatiko, taṃ arūpakkhandhagocaraṃ. Vā-saddo vuttavikappattho. Saddayojanā pana arūpaṃ arūpakkhandhā gocarabhūtā etassa atthīti arūpī, taṃ arūpiṃ. Lābhino cattāroti rūpakasiṇādilābhavasena taṃ taṃ diṭṭhivādaṃ sayameva parikappetvā taṃ ādāya paggayha paññāpanakā cattāro diṭṭhigatikā. Tesaṃ antevāsikāti tesaṃ lābhīnaṃ vādaṃ paccakkhato, paramparāya ca uggahetvā tatheva naṃ khamitvā rocetvā paññāpanakā cattāro. Takkikā cattāroti kasiṇajjhānassa alābhino kevalaṃ takkanavaseneva yathāvutte cattāro diṭṭhivāde sayameva abhinivissa paggayha ṭhitā cattāro. Tesaṃ antevāsikā pubbe vuttanayena veditabbā.

Naattapaññattivaṇṇanā

119.Āraddhavipassakopīti samparāyikavipassakopi, tena balavavipassanāya ṭhitaṃ puggalaṃ dasseti. Na paññapeti eva abahussuto pīti adhippāyo. Tādiso hi vipassanāya ānubhāvo. Sāsanikopi jhānābhiññālābhī 『『na paññapetī』』ti na vattabboti so idha na uddhaṭo. Idāni nesaṃ apaññāpane kāraṇaṃ dasseti 『『etesañhī』』tiādinā. Icceva ñāṇaṃ hoti, na viparītaggāho tassa kāraṇassa dūrasamussāritattā. Arūpakkhandhā icceva ñāṇaṃ hotīti yojanā.

Attasamanupassanāvaṇṇanā

我來為您翻譯這段巴利文： "以此"是以"非如此或"等言詞，雖然是非斷滅自性，但依常見論者的見解的意思。"我將成就"是我將靠近而證成。 "如是存在"是如是而存在。色遍禪稱為色，是后詞省略，依證得而它有此故為有色，所以說"有色是得色遍者"。"小我見"在這裡有色詞也應當依重複等方法而說，因為那個邪見者也執著有色性如同執著小性而住立。"無色"在這裡也是這個方法。說"有多葉莖的灌木叢中茂密糾結的不太長相續的藤本，與此相反的是蔓"。"以未斷義"是以道未斷絕的狀態。在得到因緣時應當生起的性質是隨眠義。 所謂無色遍是遍除去後的虛空，不是限定虛空遍。某些人說"兩者都只是無色遍"。"或以無色蘊為境"是受等無色蘊是"我"的執著的境的邪見者，那個以無色蘊為境。"或"字是已說的選擇義。但詞的結合是:無色是無色蘊成為它的境故為無色，那個無色。"四種得者"是依得到色遍等而自己臆想那個那個邪見論，執取它而施設的四種邪見者。"他們的弟子"是直接或間接地領受那些得者的論，同樣地認可、喜好它而施設的四種。"四種推理者"是不得遍禪只是依推理而如所說的四種邪見論自己執著、執取而住立的四種。他們的弟子應當依前面所說的方法了知。 我作無施設的解釋： 119. "已開始觀者"是來世觀者，由此顯示住立於強力觀的人。意思是未多聞者也不施設。因為那是觀的威力。不應當說佛教徒的得禪通者"不施設"，所以這裡不舉出他。現在顯示他們不施設的原因以"因為他們"等。只是如此智生起，不是顛倒執取因為那個原因已遠遠除去。結合是:只是無色蘊智生起。;

121.Diṭṭhivasena samanupassitvā, na ñāṇavasena. Sā ca samanupassanā atthato diṭṭhidassanavasena.

『『Vedanaṃ attato samanupassatī』』ti evaṃ āgatā vedanākkhandhavatthukā sakkāyadiṭṭhi. Iṭṭhādibhedaṃ ārammaṇaṃ na paṭisaṃvedetīti appaṭisaṃvedanoti vedakabhāvapaṭikkhepamukhena sañjānanādibhāvopi paṭikkhitto hoti tadavinābhāvatoti āha 『『iminā rūpakkhandhavatthukā sakkāyadiṭṭhi kathitā』』ti. 『『Attā me vediyatī』』ti iminā appaṭisaṃvedanattaṃ paṭikkhipati. Tenāha 『『nopi appaṭisaṃvedano』』ti. 『『Vedanādhammo』』ti pana iminā 『『vedanā me attā』』ti imaṃ vādaṃ paṭikkhipati. Vedanāsaṅkhāto dhammo etassa atthīti hi vedanādhammoti vedanāya samannāgatabhāvaṃ tassa paṭijānāti. Tenāha 『『etassa ca vedanādhammo avippayuttasabhāvo』』ti. Saññāsaṅkhāraviññāṇakkhandhavatthukā sakkāyadiṭṭhi kathitāti ānetvā sambandho. 『『Vedanāsampayuttattā vediyatī』』ti taṃsampayogato taṃkiccakatamāha yathā cetanāyogato cetano purisoti. Sabbesampi taṃ sārammaṇadhammānaṃ ārammaṇānubhavanaṃ labbhateva, tañca kho ekadesato phuṭṭhatāmattato , vedanāya pana vissavitāya sāmibhāvena ārammaṇarasānubhavananti. Tassā vasena saññādayopi taṃsampayuttattā 『『vediyatī』』ti vuccanti. Tathā hi vuttaṃ aṭṭhasāliniyaṃ 『『ārammaṇarasānubhavanaṭṭhānaṃ patvā sesasampayuttadhammā ekadesamattakameva anubhavantī』』ti, (dha. sa. aṭṭha. 1 dhammuddesakathā) rājasūdanidassanena vāyamattho tattha vibhāvito eva. Etassāti saññādikkhandhattayassa. 『『Avippayuttasabhāvo』』ti iminā avisaṃyogajanitaṃ kañci visesaṃ ṭhānaṃ dīpeti.

122.Tatthāti tesu vāresu. Tīsu diṭṭhigatikesūti 『『vedanā me attā』』ti, 『『appaṭisaṃvedano me attā』』ti, 『『vedanādhammo me attā』』ti ca evaṃvādesu tīsu diṭṭhigatikesu. Tissannaṃ vedanānaṃ bhinnasabhāvattā sukhaṃ vedanaṃ 『『attā』』ti samanupassato dukkhaṃ, adukkhamasukhaṃ vā vedanaṃ 『『attā』』ti samanupassanā na yuttā. Evaṃ sesadvaye pīti āha 『『yo yo yaṃ yaṃ vedanaṃ attāti samanupassatī』』ti.

我來為您翻譯這段巴利文： 121. 依見而隨觀，不是依智。而那個隨觀以義是依見的見。 "隨觀受為我"如是而來的以受蘊為事的有身見。不感受可意等差別的所緣為不感受，依否定感受性的方式也否定了想等性，因為是不離那個，所以說"以此說以色蘊為事的有身見"。"我的我感受"以此否定不感受性。所以說"也非不感受"。但以"受法"否定"受是我的我"這個論。因為有受稱為的法為受法，承認它具有受。所以說"而它的受法是不離性質"。引來結合說"說以想、行、識蘊為事的有身見"。"因為相應于受而感受"說由於與它相應而作它的作用，如同由於與思相應而說"有思的人"。一切有所緣法都必定有所緣的體驗，而那只是從一方面被觸而已，但受以自在性體驗所緣味。依它的力量，想等因為與它相應所以說"感受"。如是在《殊勝義注》中說："到達所緣味體驗處時，其餘相應法只體驗一點分"，或以王的廚師的譬喻在那裡已經顯明這個義。"它的"是想等三蘊。以"不離性質"顯示由不相離而生的某種差別處。 122. "在那裡"是在那些品。"在三邪見者"是如是說"受是我的我"、"不感受是我的我"、"受法是我的我"的三邪見者。因為三受是不同自性，隨觀樂受為"我"者，隨觀苦受或不苦不樂受為"我"是不合理的。如是在其餘二種中也，所以說"凡是隨觀那個那個受為我者"。

123.『『Hutvā abhāvato』』ti iminā udayabbayavantatāya aniccāti dasseti, 『『tehi tehī』』tiādinā anekakāraṇasaṅkhatattā saṅkhatāti. Taṃ taṃ paccayanti 『『indriyaṃ, ārammaṇaṃ, viññāṇaṃ, sukha, vedanīyo phasso』』ti evaṃ ādikaṃ taṃ taṃ attano kāraṇaṃ paṭicca nissāya sammā sassatādibhāvassa, ucchedādibhāvassa ca abhāvena ñāyena samakāraṇena sadisakāraṇena anurūpakāraṇena uppannā. Khayasabhāvāti khayadhammā, vayasabhāvāti vayadhammā virajjanasabhāvāti virāgadhammā, nirujjhanasabhāvāti nirodhadhammā, catūhipi padehi vedanāya bhaṅgabhāvameva dasseti. Tenāha 『『khayoti…pe… khayadhammātiādi vutta』』nti.

Vigatoti sabhāvavigamena vigato. Ekassevāti ekasseva diṭṭhigatikassa. Tīsupi kālesūti tissannaṃ vedanānaṃ pavattikālesu. Eso me attāti 『『eso sukhavedanāsabhāvo, dukkhaadukkhamasukhavedanāsabhāvo me attā』』ti kiṃ pana hotī, ekasseva bhinnasabhāvataṃ anummattako kathaṃ paccetīti adhippāyena pucchati. Itaro evampi tassa na hoti yevāti dassento 『『kiṃ pana na bhavissatī』』tiādimāha. Visesenāti sukhādivibhāgena. Sukhañca dukkhañcāti ettha ca-saddena adukkhamasukhaṃ saṅgaṇhāti, sukhasaṅgahameva vā tena kataṃ santasukhumabhāvato. Avisesenāti avibhāgena vedanāsāmaññena. Vokiṇṇanti sukhādibhedena vomissakaṃ. Taṃ tividhampi vedanaṃ esa diṭṭhigatiko ekajjhaṃ gahetvā attāti samanupassati. Ekakkhaṇe ca bahūnaṃ vedanānaṃ uppādo āpajjati avisesena vedanāsabhāvattā. Attano hi tasmiṃ sati sadā sabbavedanāpavattippasaṅgato diṭṭhigatiko agatiyā ekakkhaṇepi bahūnampi vedanānaṃ uppattiṃ paṭijāneyyāti tassa avasaraṃ adento 『『na ekakkhaṇe bahūnaṃ vedanānaṃ uppatti atthī』』ti āha, paccakkhaviruddhametanti adhippāyo. Etena petaṃ nakkhamatīti etena viruddhattasādhanenapi sabbena sabbaṃ attano abhāvenapi paṇḍitānaṃ na ruccati, etaṃ dassanaṃ dhīrā nakkhamantīti attho.

我來為您翻譯這段巴利文： 123. 以"有已無"顯示因有生滅性故是無常，以"由那個那個"等顯示因多種因緣所造故是有為。"那個那個緣"是"根、所緣、識、樂、所感觸"等如是那個那個自己的因，依靠、依止，由於正確地無常住等性、斷滅等性，依正理、等因、相似因、相應因而生起。"滅盡性"是滅盡法，"衰敗性"是衰敗法，"離染性"是離染法，"滅沒性"是滅沒法，以四個句都顯示受的壞滅性。所以說"滅盡...等...說滅盡法等"。 "離去"是以自性離去而離去。"只一個"是隻一個邪見者。"在三時"是在三受轉起的時。"這是我的我"問"這個樂受性質、苦受不苦不樂受性質是我的我"究竟是什麼，意思是非瘋者怎麼會相信只一個有不同性質。另一個爲了顯示即使如此也不是他的而說"究竟難道不會"等。"以差別"是以樂等差別。"樂和苦"這裡以"和"字包括不苦不樂，或以它作包括樂，因為[不苦不樂]是寂靜微細。"無差別"是以無差別的受的共相。"混雜"是以樂等差別混合。那個邪見者一起攝取那三種受而隨觀為我。而在一剎那多受生起有過失，因為無差別是受性質。因為當有我時有一切受常轉起的過失，邪見者陷入邪途會承認在一剎那也有多受生起，爲了不給他機會而說"在一剎那沒有多受生起"，意思是這違背現見。"以此這也不認可"意思是以此相違性的成就也由於一切方面無我，智者不喜好，賢者不認可這個見。

1. Indriyabaddhepi rūpappabandhe vāyodhātuvipphāravasena kāci kiriyā nāma labbhatīti suddharūpakkhandhepi yattha kadāci vāyodhātuvipphāro labbhati, tameva nidassanabhāvena gaṇhanto 『『tālavaṇṭe vā vātapāne vā』』ti āha. Vedanādhammesūti vedanādhammavantesu. 『『Ahamasmī』』ti iminā tayopi khandhe ekajjhaṃ gahetvā ahaṃkārassa uppajjanākāro vuttoti. 『『Ayamahamasmī』』ti pana iminā tattha ekaṃ ekaṃ gahetvā ahaṃkārassa uppajjanākāro vutto. Tenāha 『『ekadhammopī』』tiādi . Tanti 『『ahamasmī』』ti ahaṃkāruppattiṃ. Sā hi catukkhandhanirodhena anupalabbhamānasannissayā sasavisāṇatikhiṇatā viya na bhaveyyāvāti.

Ettāvatāti 『『kittāvatā ca ānandā』』tiādinā 『『tantākulakajātā』』ti padassa anusandhidassanavasena pavattena ettakena desanādhammena. Kāmaṃ heṭṭhāpi vaṭṭakathāva kathitā, idha pana diṭṭhigatikassa vaṭṭato sīsukkhipanāsamatthatāvibhāvanavasena micchādiṭṭhiyā mahāsāvajjabhāvadīpaniyakathā pakāsitāti taṃ dassento 『『vaṭṭakathā kathitā』』ti āha. Nanu vaṭṭamūlaṃ avijjā taṇhā, tā anāmasitvā tato aññathā kasmā idha vaṭṭakathā kathitāti āha 『『bhagavāhī』』tiādi. Avijjāsīsenāti avijjaṃ uttamaṅgaṃ katvā, avijjāmukhenāti attho. Koṭi na paññāyatīti 『『asukassa nāma sammāsambuddhassa, cakkavattino vā kāle avijjā uppannā, na tato pubbe atthī』』ti avijjāya ādi mariyādā appaṭihatassa mama sabbaññutaññāṇassāpi na paññāyati avijjamānattā evāti attho. Ayaṃ paccayo idappaccayo, tasmā idappaccayā, imasmā āsavādikāraṇāti attho. Bhavataṇhāyāti bhavasaṃyojanabhūtāya taṇhāya. Bhavadiṭṭhiyāti sassatadiṭṭhiyā. 『『Tattha tattha upapajjanto』』ti iminā 『『ito ettha etto idhā』』ti evaṃ apariyantaṃ aparāparuppattiṃ dasseti. Tenāha 『『mahāsamudde』』tiādi.

126.Paccayākāramūḷhassāti bhūtakathanametaṃ, na visesanaṃ. Sabbopi hi diṭṭhigatiko paccayākāramūḷho evāti. Vivaṭṭaṃ kathentoti vaṭṭato vinimuttattā vivaṭṭaṃ, vimokkho, taṃ kathento . Kārakassāti satthuovādakārakassa, sammāpaṭipajjantassāti attho. Tenāha 『『satipaṭṭhānavihārino』』ti. So hi vedanānupassanāya, dhammānupassanāya ca sammāpaṭipattiyā 『『neva vedanaṃ attānaṃ samanupassatī』』tiādinā vattabbataṃ arahati. Tenāha 『『evarūpo hī』』tiādi. Sabbadhammesūti sabbesu tebhūmakadhammesu. Te hi sammasanīyā. Na aññanti vedanāya aññaṃ saññādidhammaṃ attānaṃ na samanupassatīti. 『『Khandhalokādayo』』ti rūpādidhammā eva vuccanti, tesaṃ samūhoti dassetuṃ 『『rūpādīsu dhammesū』』ti vuttaṃ. Na upādiyati diṭṭhitaṇhāgāhavasena. 『『Seyyohamasmī』』tiādinā (saṃ. ni.

我很樂意幫您將這段巴利文翻譯成簡體中文。我會直譯原文,保持完整性,不省略重複內容,並在章節編號後加反斜槓。 124.. 即使在僅與感官相關的色法相續中,由於風界的擴充套件作用也能產生某種活動。因此在純粹的色蘊中,任何時候只要能獲得風界的擴充套件,就以此作為示例,所以說"在扇子或窗戶中"。"在受法中"指在具有受法者中。以"我是"這句話表明將三蘊合在一起而產生我執的情形。而"這是我"這句話則表明在其中一一取蘊而產生我執的情形。因此說"即使一法"等。"那個"指"我是"的我執生起。因為當四蘊滅時,由於無所依止,就像兔角的銳利性一樣不應存在。 "到此為止"指從"阿難,多少"開始,通過顯示"如線團糾結"等詞的關聯而進行的這些教法。雖然在前面也講述了輪迴之說,但這裡是通過顯示邪見者從輪迴中抬頭的能力而闡明邪見的大過失的開示,因此說"講述了輪迴之說"。若問:難道輪迴的根源不是無明和愛嗎?為什麼這裡不觸及它們而以其他方式講述輪迴之說呢?為此說"因為世尊"等。"以無明為首"指以無明為最上,意思是以無明為門。"邊際不可見"意思是"某某正等覺者或轉輪王時期無明生起,在那之前沒有"這樣的無明的最

4.108; mahāni. 21, 178; dha. sa. 1121; vibha. 832, 866) pavattamānamaññanāpi taṇhādiṭṭhimaññanā viya paritassanarūpā evāti āha 『『taṇhādiṭṭhimānaparitassanāyapī』』ti.

Sā evaṃ diṭṭhīti sā arahato evaṃpakārā diṭṭhīti yo vadeyya , tadakallaṃ, taṃ na yuttanti attho. Evamassa diṭṭhīti etthāpi evaṃpakārā assa arahato diṭṭhītiādinā yojetabbaṃ. Evañhi satīti yo vadeyya 『『hoti tathāgato paraṃ maraṇā itissa diṭṭhī』』ti, tassa ce vacanaṃ tathevāti attho. 『『Arahā na kiñci jānātī』』ti vuttaṃ bhaveyya jānato tathā diṭṭhiyā abhāvato. Tenevāti tathā vattumayuttattā eva. Catunnampi nayānanti 『『hoti tathāgato』』tiādinā āgatānaṃ catunnaṃ vārānaṃ. Ādito tīsu vāresu saṅkhipitvā pariyosānavāre vitthāritattā 『『avasāne 『taṃ kissa hetū』tiādimāhā』』ti vuttaṃ. 『『Ādito tīsu vāresu tatheva desanā pavattā, yathā pariyosānavāre, pāḷi pana saṅkhittā』』ti keci.

Vohāroti 『『satto itthī puriso』』tiādinā, 『『khandhāāyatanānī』』tiādinā, 『『phasso vedanā』』tiādinā ca vohāritabbavohāro. Tassa pana vohārassa pavattiṭṭhānaṃ nāma saṅkhepato ime evāti āha 『『khandhā āyatanāni dhātuyo』』ti. Yasmā nibbānaṃ pubbabhāge saṅkhārānaṃ nirodhabhāveneva paññāpiyati ca, tasmā tassāpi khandhamukhena avacaritabbatā labbhatīti 『『paññāya avacaritabbaṃ khandhapañcaka』』nti vuttaṃ. Tenāha bhagavā 『『imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipada』』nti. (Saṃ. ni. 1.107; a. ni. 4.45) paññāvacaranti vā tebhūmakadhammānametaṃ gahaṇanti 『『khandhapañcaka』』ntveva vuttaṃ, tasmā 『『yāvatā paññā』』ti etthāpi lokiyapaññāya eva gahaṇaṃ daṭṭhabbaṃ. Vaṭṭakathā hesāti. Tathā hi 『『yāvatā vaṭṭaṃ vaṭṭati』』 icceva vuttaṃ. Tenevāha 『『tantākulakapadasseva anusandhi dassito』』ti. Yasmā bhagavā diṭṭhisīsenettha vaṭṭakathaṃ kathetvā yathānusandhināpi vaṭṭakathaṃ kathesi, tasmā 『『tantākulakapadassevaanusandhi dassito』』ti sāvadhāraṇaṃ katvā vuttaṃ. Paṭiccasamuppādakathā panettha yāvadeva tassa gambhīrabhāvavibhāvanatthāya vitthāritā, vivaṭṭakathāpi samānā idha paccāmaṭṭhāti daṭṭhabbaṃ.

Sattaviññāṇaṭṭhitivaṇṇanā

127.Gacchantogacchantoti samathapaṭipattiyaṃ suppatiṭṭhito hutvā vipassanāgamanena, maggagamanena ca gacchanto gacchanto. Ubhohi bhāgehi muccanato ubhatobhāgavimutto nāma hoti. So 『『evaṃ asamanupassanto』』ti vutto vipassanāyānikoti katvā 『『yo ca na samanupassatīti vutto so yasmā gacchanto gacchanto paññāvimutto nāma hotī』』ti vuttaṃ. Heṭṭhā vuttānanti 『『kittāvatā ca, ānanda, attānaṃ na paññapento na paññāpetī』』tiādinā (dī. ni. 2.119), 『『yato kho, ānanda, bhikkhu neva vedanaṃ attānaṃ samanupassatī』』tiādinā (dī. ni.

我來幫您將這段巴利文翻譯成簡體中文。我將保持完整直譯,不省略重複內容,並在章節編號後加反斜槓。 正如渴愛和邪見的妄想一樣,以"我勝過他人"等方式進行的妄想也是一種憂慮的形態,因此說"對渴愛、邪見、慢心的憂慮"。 如果有人說"這就是阿羅漢如此的見",那是不恰當的,是不合理的。對於"他有如此見"這句話也應當這樣理解為"阿羅漢有如此見"等。"如果是這樣"意思是如果有人說"如來死後存在,這是他的見",如果他的話語是如此。由於知者沒有這樣的見,所以會說"阿羅漢什麼都不知道"。"正因為這樣"意思是因為不應該那樣說。"四種方式"指"如來存在"等四個章節。因為在開始的三個章節中簡略說明,在最後章節詳細說明,所以說"在最後說'這是什麼因'等"。有些人說"在開始的三個章節中,教說的進行方式與最後章節相同,但經文是簡略的"。 "言說"指以"眾生、女人、男人"等,"蘊、處"等,"觸、受"等方式的表達。簡要來說,這些言說的執行處就是這些,因此說"蘊、處、界"。因為涅槃在前分是以諸行的止息而施設的,所以也可以通過蘊的方式來理解,因此說"以慧所應了知的五蘊"。所以世尊說"就在這一尋長、有想、有意的身體中,我施設世界、世界集、世界滅、導向世界滅的道路"。或者"慧行境"是三界法的總稱,所以只說"五蘊",因此在"以慧所及"中也應當理解為只取世間慧。這是輪迴之說。因此只說"輪迴轉動的範圍"。因此說"只顯示了線團糾結之詞的關聯"。因為世尊在這裡以見為首說輪迴之說,並且依照文脈也說了輪迴之說,所以加上限定詞說"只顯示了線團糾結之詞的關聯"。應當理解,這裡詳述緣起說只是爲了顯示它的深奧性,雖然也有出離說但在這裡沒有提及。 七識住品釋義 127.. "不斷前進"指在止行中善立足后,以觀行和道行不斷前進。因為從兩方面解脫,所以稱為雙分解脫。他被說為"如此不見"是觀行者,因此說"所說的不見者,因為不斷前進而成為慧解脫者"。"前面所說"指從"阿難,多少不施設我而不施設"等開始,"阿難,當比丘不見受為我"等開始。

2.125 ādayo) ca heṭṭhā pāḷiyaṃ āgatānaṃ dvinnaṃ puthujjanabhikkhūnaṃ. Nigamananti nissaraṇaṃ. Nāmanti paññāvimuttādināmaṃ.

Paṭisandhivasena vuttāti nānattakāyanānattasaññitāvisesavisiṭṭhapaṭisandhivasena vuttā satta viññāṇaṭṭhitiyo. Taṃtaṃsattanikāyaṃ pati nissayato hi nānattakāyāditā taṃpariyāpannapaṭisandhisamudāgatāti daṭṭhabbā tadabhinibbattakakammabhavassa tathā āyūhitattā. Catasso āgamissantīti rūpavedanāsaññāsaṅkhārakkhandhavasena catasso viññāṇaṭṭhitiyo āgamissanti 『『rūpupāyaṃ vā āvuso viññāṇaṃ tiṭṭhamānaṃ tiṭṭhatī』』tiādinā (dī. ni.

我來幫您將這段巴利文翻譯成簡體中文。我將保持完整直譯,不省略重複內容,並在章節編號後加反斜槓。 2.125. 和在前面經文中出現的兩種凡夫比丘。"結論"指出離。"名"指慧解脫等名。 "依託結生而說"指依託以異身異想為特徵的結生而說的七識住。應當理解,對於各個眾生類來說,異身等性質是從屬於其中的結生所產生的,這是因為產生它們的業有是這樣造作的。"將有四種"指依色、受、想、行蘊而有四種識住將要說明,如"諸友,識住立時,是依託色而住"等。

3.311). Viññāṇapatiṭṭhānassāti paṭisandhiviññāṇassa etarahi patiṭṭhānakāraṇassa. Atthato vuttavisesavisiṭṭhā pañcavokāre rūpavedanāsaññāsaṅkhārakkhandhā, catuvokāre vedanādayo tayo khandhā veditabbā. Sattāvāsabhāvaṃ upādāya 『『dve ca āyatanānīti dve nivāsaṭṭhānānī』』ti vuttaṃ. Nivāsaṭṭhānapariyāyopi āyatanasaddo hoti yathā 『『devāyatanadvaya』』nti. Sabbanti viññāṇaṭṭhiti āyatanadvayanti sakalaṃ. Tasmā gahitaṃ tattha ekameva aggahetvāti adhippāyo. Pariyādānaṃ anavasesaggahaṇaṃ na gacchati vaṭṭaṃ viññāṇaṭṭhitiāyatanadvayānaṃ aññamaññaantogadhattā.

Nidassanatthe nipāto, tasmā seyyathāpi manussāti yathā manussāti vuttaṃ hoti. Viseso hotiyeva satipi bāhirassa kārakassa abhede ajjhattikassa bhinnattā. Nānattaṃ kāye etesaṃ, nānatto vā kāyo etesanti nānattakāyā, iminā nayena sesapadesupi attho veditabbo. Nesanti manussānaṃ. Nānattā saññā etesaṃ atthīti nānattasaññino. Sukhasamussayato vinipāto etesaṃ atthīti vinipātikā satipi devabhāve dibbasampattiyā abhāvato, apāyesu vā gato natthi nipāto etesanti vinipātikā. Tenāha 『『catuapāyavinimuttā』』ti. Dhammapadanti satipaṭṭhānādidhammakoṭṭhāsaṃ. Vijāniyāti sutamayena tāva ñāṇena vijānitvā. Tadanusārena yonisomanasikāraṃ paribrūhanto sīlavisuddhiādikaṃ sammāpaṭipattiṃ api paṭipajjema. Sā ca paṭipatti hitāya diṭṭhadhammikādisakalahitāya amhākaṃ siyā. Idāni tattha sīlapaṭipattiṃ tāva vibhāgena dassento 『『pāṇesu cā』』ti gāthamāha.

Brahmakāye paṭhamajjhānanibbatte brahmasamūhe, brahmanikāye vā bhavāti brahmakāyikā. Mahābrahmuno parisāya bhavāti brahmapārisajjā tassa paricārakaṭṭhāne ṭhitattā. Mahābrahmuno purohitaṭṭhāne ṭhitāti brahmapurohitā. Āyuvaṇṇādīhi mahanto brahmānoti mahābrahmuno. Satipi tesaṃ tividhānampi paṭhamena jhānena abhinibbattabhāve jhānassa pana pavattibhedena ayaṃ visesoti dassetuṃ 『『brahmapārisajjā panā』』tiādi vuttaṃ. Parittenāti hīnena, sā cassa hīnatā chandādīnaṃ hīnatāya veditabbā, paṭiladdhamattaṃ vā hīnaṃ. Kappassāti asaṅkhyeyyakappassa. Hīnapaṇītānaṃ majjhe bhavattā majjhimena, sā cassa majjhimatā chandādīnaṃ majjhimatāya veditabbā, paṭilabhitvā nātisubhāvitaṃ vā majjhimaṃ. Upaḍḍhakappoti asaṅkhyeyyakappassa upaḍḍhakappo. Vipphārikataroti brahmapārisajjehi pamāṇato vipulataro, sabhāvato uḷārataro ca hoti. Sabhāvenapi hi uḷāratarova, taṃ panettha appamāṇaṃ. Tathā hi parittābhādīnaṃ, parittasubhādīnañca kāye satipi sabhāvavematte ekattavaseneva vavatthāpīyatīti 『『ekattakāyā』』 tveva vuccanti. Paṇītenāti ukkaṭṭhena, sā cassa ukkaṭṭhatā chandādīnaṃ ukkaṭṭhatāya veditabbā, subhāvitaṃ vā sammadeva vasibhāvaṃ pāpitaṃ paṇītaṃ padhānabhāvaṃ nītanti katvā, idhāpi kappo asaṅkhyeyyakappavaseneva veditabbo paripuṇṇassa mahākappassa asambhavato. Itīti evaṃ vuttappakārena. Teti 『『brahmakāyikā』』ti vuttā tividhāpi brahmāno. Saññāya ekattāti tihetukabhāvena saññāya ekattasabhāvattā . Na hi tassā sampayuttadhammavasena aññopi koci bhedo atthi.

Evanti iminā nānattakāyaekattasaññinoti dasseti.

我來 完整翻譯這段巴利文為簡體中文: "識的住處"指現在結生識的安住因緣。從意義上說,應當理解在五蘊中是指具有所說特徵的色、受、想、行蘊,在四蘊中是指受等三蘊。因為是有情的住處,所以說"二處即二住處"。處字也可以作為住處的同義詞,如"二天處"。"一切"指識住和二處的全部。因此其意思是不取其中之一而全部取。由於識住和二處互相包含,所以不能窮盡輪迴。 是譬喻詞,所以"就如人類"意思是"如同人類"。即使外在的造作者無差別,由於內在的差別而有差異。"異身"指他們的身體有差別,或者他們有差異的身體,其他詞也應按此方式理解。"他們"指人類。"異想"指他們有不同的想。"墮落"指他們從安樂墮落,因為即使是天人也沒有天界的成就,或者說"墮落"是指沒有墮入惡趣。因此說"脫離四惡趣"。"法分"指念處等法類。"應知"指首先以聞所成智了知。隨順於此增長如理作意,我們也應當實踐以戒清凈等為始的正確修行。而那修行應當對我們現世及未來一切利益有益。現在首先以分類顯示其中的戒行,說了"對於生命等"的偈頌。 生於初禪所生的梵眾、梵群中為梵眾天。生於大梵眾的眷屬中為梵輔天,因為住在他的侍從位置。住在大梵的輔佐位置為梵輔天。以壽命、光明等超勝為大梵天。雖然這三類都是以初禪所生,但為顯示由於禪那運作的差別而有此差異,所以說"但梵輔天"等。"微弱"指低劣,這低劣性應當由欲等的低劣性來理解,或者說剛獲得時為低劣。"劫"指無數劫。因為處在低劣與殊勝之中而說"中等",這中等性應當由欲等的中等性來理解,或者說獲得后未充分修習為中等。"半劫"指無數劫的半劫。"更廣大"指比梵輔天在量上更廣大,在本質上更殊勝。因為在本質上也確實更殊勝,這裡不論其量。同樣,雖然少光天等、少凈天等的身體在本質上有差別,但都以一性來確定,所以稱為"一身"。"殊勝"指最上,這最上性應當由欲等的最上性來理解,或者說善加修習、完全自在而達到最上、主要的地位,這裡的劫也應當依無數劫來理解,因為完整的大劫是不可能的。"如是"指如上所說的方式。"他們"指所說的三種梵天。"想的一性"指由三因性而想的本質為一。因為在其相應法方面也沒有其他差別。 "如是"以此顯示異身一想。

Daṇḍaukkāyāti daṇḍadīpikāya. Saratīti dhāvati viya. Vissaratīti vippakiṇṇā viya dhāvati . Dve kappāti dve mahākappā. Ito paresupi eseva nayo. Idhāti imasmiṃ sutte. Ukkaṭṭhaparicchedavasena ābhassaraggahaṇeneva sabbepi te parittābhā, appamāṇābhāpi gahitā.

Sobhanā pabhā subhā, subhāya kiṇṇā subhākiṇṇāti vattabbe ā-kārassa rassattaṃ, antima-ṇa-kārassa ha-kārañca katvā 『『subhakiṇhā』』ti vuttā, aṭṭhakathāyaṃpana niccalāya ekagghanāya pabhāya subhoti pariyāyavacananti 『『subhena okiṇṇā vikiṇṇā』』ti attho vutto, etthāpi antima-ṇa-kārassa ha-kārakaraṇaṃ icchitabbameva. Na chijjitvā chijjitvā pabhā gacchati ekagghanattā. Catutthaviññāṇaṭṭhitimeva bhajanti kāyassa, saññāya ca ekarūpattā. Vipulasantasukhāyuvaṇṇādiphalattā vehapphalā. Etthāti viññāṇaṭṭhitiyaṃ.

Vivaṭṭapakkhe ṭhitā napunarāvattanato. 『『Na sabbakālikā』』ti vatvā tameva asabbakālikattaṃ vibhāvetuṃ 『『kappasatasahassampī』』tiādi vuttaṃ. Soḷasakappasahassaccayena uppannānaṃ suddhāvāsabrahmānaṃ parinibbāyanato, aññesañca tattha anuppajjanato buddhasuññeloke suññaṃ taṃ ṭhānaṃ hoti, tasmā suddhāvāsā na sabbakālikā, khandhāvāraṭṭhānasadisā honti suddhāvāsabhūmiyo. Iminā suttena suddhāvāsānaṃ sattāvāsabhāvadīpaneneva viññāṇaṭṭhitibhāvo dīpito, tasmā suddhāvāsāpi sattasu viññāṇaṭṭhitīsu catutthaviññāṇaṭṭhitiṃ navasu sattāvāsesu catutthasattāvāsaṃyeva bhajanti.

Sukhumattāti saṅkhārāvasesasukhumabhāvappattattā. Paribyattaviññāṇakiccābhāvato neva viññāṇaṃ, sabbaso aviññāṇaṃ na hotīti nāviññāṇaṃ, tasmā paripphuṭaviññāṇakiccavantīsu viññāṇaṭṭhitīsu avatvā.

我來幫您完整翻譯這段巴利文為簡體中文： "火炬"指手持的燈火。"流動"好像奔走。"散開"好像分散地奔走。"兩劫"指兩大劫。對後面的也是這樣理解。"在此"指在此經中。依最勝的範圍而言,以說"光音天"就已經包含了一切少光天、無量光天。 "凈"指美好的光明,本應說"被凈所遍滿為遍凈",但將長音a變短,最後的ṇa音變成ha音,而說為"凈遍"。但在註疏中說是不動、堅實的光明為凈的同義詞,所以解釋為"被凈所遍滿、散佈",這裡也必須接受最後的ṇa音變成ha音。光明不會斷斷續續地發出,因為是堅實的。只屬於第四識住,因為身和想都是一相。因為有廣大、寂靜、快樂、壽命、光明等果報,所以稱為廣果。"在此"指在識住中。 住于出離品,因為不再返回。說"不是永恒的",爲了說明這個非永恒性而說"即使十萬劫"等。因為在十六萬劫后出生的凈居梵天般涅槃,其他眾生也不會在那裡出生,所以在無佛的世界那處是空的,因此凈居天不是永恒的,凈居地界就像營地一樣。此經通過顯示凈居天是有情住處而顯示其是識住,所以凈居天在七識住中也屬於第四識住,在九有情居中也只屬於第四有情居。 "微細"是因為達到只剩下行的微細狀態。因為沒有明顯的識的作用所以不是識,但也不是完全無識,所以說非無識,因此不說在具有完全識作用的識住中。

128.Tañca viññāṇaṭṭhitinti paṭhamaṃ viññāṇaṭṭhitiṃ. Heṭṭhā vuttanayena sarūpato, manussādivibhāgato, saṅkhepato, 『『nāmañca rūpañcā』』ti bhedato ca pajānāti. Tassā samudayañcāti tassā paṭhamāya viññāṇaṭṭhitiyā pañcavīsatividhaṃ samudayañca pajānāti. Atthaṅgamepi eseva nayo. Assādetabbato, assādato ca assādaṃ. Ayaṃ aniccādibhāvo ādīnavo. Chandarāgo vinīyati etena, ettha vāti chandarāgavinayo, saha maggena nibbānaṃ. Chandarāgappahānanti etthāpi eseva nayo. Mānadiṭṭhīnaṃ vasenāhanti vā, taṇhāvasena mamanti vā abhinandanāpi mānassa paritassanā viya daṭṭhabbā. Sabbatthāti sabbesu sesesu aṭṭhasupi vāresu . Tatthāti upari tīsu viññāṇaṭṭhitīsu dutiyāyatanesu. Tattha hi rūpaṃ natthi. Puna tatthāti paṭhamāyatane. Tattha hi eko rūpakkhandhova. Etthāti ca tameva sandhāya vuttaṃ. Tattha hi rūpassa kammasamuṭṭhānattā āhāravasena yojanā na sambhavati.

Yato khoti ettha to-saddo dā-saddo viya kālavacano 『『yato kho, sāriputta, bhikkhusaṅgho』』tiādīsu (pārā. 21) viyāti vuttaṃ 『『yadā kho』』ti. Aggahetvāti kañcipi saṅkhāraṃ 『『etaṃ mamā』』tiādinā aggahetvā. Paññāvimuttoti aṭṭhannaṃ vimokkhānaṃ anadhigatattā sātisayassa samādhibalassa abhāvato paññābaleneva vimutto. Tenāha 『『aṭṭha vimokkhe asacchikatvā paññābalenevā』』tiādi. Appavattinti āyatiṃ appavattiṃ katvā. Pajānanto vimuttoti vā paññāvimutto, paṭhamajjhānaphassena vinā parijānanādippakārehi cattāri saccāni jānanto paṭivijjhanto tesaṃ kiccānaṃ matthakappattiyā niṭṭhitakiccatāya visesena muttoti vimutto. So paññāvimutto. Sukkhavipassakoti samathabhāvanāsinehābhāvena sukkhā lūkhā, asiniddhā vā vipassanā etassāti sukkhavipassako. Ṭhatvāti pādakakaraṇavasena ṭhatvā. Aññatarasminti ca aññataraaññatarasmiṃ, ekekasminti attho. Evañhissa pañcavidhatā siyā. 『『Na heva kho aṭṭha vimokkhe kāyena phusitvā viharatī』』ti iminā sātisayassa samādhibalassa abhāvo dīpito. 『『Paññāya cassa disvā』』tiādinā sātisayassa paññābalassa bhāvo. Paññāya cassa disvā āsavā parikkhīṇā hontīti na āsavā paññāya passanti, dassanakāraṇā pana parikkhīṇā 『『disvā parikkhīṇā』』ti vuttā. Dassanāyattaparikkhayattā eva hi dassanaṃ āsavānaṃ khayassa purimakiriyā hoti.

Aṭṭhavimokkhavaṇṇanā

我來幫您將這段巴利文完整翻譯成簡體中文： 128.. "那識住"指第一識住。依前所說的方法,從自相、人等的差別、簡略和"名與色"的區分等方面來了知。"其生起"指了知第一識住二十五種生起。對於滅沒也是這個方法。因為可以被享受,也因為享受而有可樂。這無常等性質是過患。依此或在此調伏欲貪,所以是欲貪調伏,與道一起的涅槃。"欲貪斷"在此也是同樣的道理。或者以慢見的方式說"我",或者以愛的方式說"我的",這些歡喜也應當視如慢的憂慮。"一切處"指其餘八個章節中的一切處。"在彼"指上面三識住二處中。因為在那裡沒有色。又"在彼"指第一處。因為在那裡只有一個色蘊。"在此"也是指那個。因為在那裡色是業所生,所以不能以食的方式來解釋。 "當"在這裡的"to"字如同"dā"字表示時間,如在"當,舍利弗,比丘僧"等處一樣,所以說"當時"。"不執取"指不以"這是我的"等方式執取任何行。"慧解脫"因為未證得八解脫,缺乏殊勝的定力,只依慧力而解脫。所以說"不證八解脫而只依慧力"等。"不生起"指造成未來不生起。或者了知而解脫為慧解脫,離開初禪觸而以遍知等方式知道、通達四諦,因為到達這些作用的頂點而完成作用,特別解脫為解脫。他是慧解脫。"干觀行者"因為缺乏止禪修的潤澤,所以觀是乾燥的、粗糙的,或者說是不潤澤的觀,他有這樣的觀所以是干觀行者。"安住"指依作基礎的方式安住。"某一"指任一,意思是每一個。這樣他就有五種。以"不以身觸八解脫而住"這句話顯示缺乏殊勝的定力。以"以慧見"等顯示具有殊勝的慧力。"諸漏因以慧見而盡"不是諸漏見慧,而是因見而盡,所以說"見而盡"。因為盡依賴於見,所以見是諸漏盡的先行動作。 八解脫釋義

129.Ekassabhikkhunoti sattasu ariyapuggalesu ekassa bhikkhuno. Viññāṇaṭṭhitiādinā parijānanādivasappa vattaniggamanañca paññāvimuttanāmañca. Itarassāti ubhatobhāgavimuttassa. Ime sandhāya hi pubbe 『『dvinnaṃ bhikkhūna』』nti vuttaṃ. Kenaṭṭhenāti kena sabhāvena. Sabhāvo hi ñāṇena yāthāvato araṇīyato ñātabbato 『『attho』』ti vuccati, so eva ttha-kārassa ṭṭha-kāraṃ katvā 『『aṭṭho』』ti vutto. Adhimuccanaṭṭhenāti adhikaṃ savisesaṃ muccanaṭṭhena, etena satipi sabbassāpi rūpāvacarajjhānassa vikkhambhanavasena paṭipakkhato vimuttabhāve yena bhāvanāvisesena taṃ jhānaṃ sātisayaṃ paṭipakkhato vimuccitvā pavattati, so bhāvanāviseso dīpito. Bhavati hi samānajātiyuttopi bhāvanāvisesena pavattiākāraviseso, yathā taṃ saddhāvimuttatā diṭṭhippattassa. Tathā paccanīkadhammehi suṭṭhu vimuttatāya , evaṃ aniggahitabhāvena nirāsaṅkatāya abhirativasena suṭṭhu adhimuccanaṭṭhenapi vimokkho. Tenāha 『『ārammaṇe cā』』tiādi. Ayaṃ panatthoti ayaṃ adhimuccanaṭṭho pacchime vimokkhe nirodhe natthi, kevalo vimuttaṭṭho eva tattha labbhati, taṃ sayameva parato vakkhati.

Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭhaṃ rūpaṃ hoti, yena visiṭṭhena rūpena 『『rūpī』』ti vucceyya rūpī-saddassa atisayatthadīpanato, tadeva sasantatipariyāpannarūpavasena paṭiladdhaṃ jhānaṃ idha paramatthato rūpībhāvasādhakanti daṭṭhabbaṃ. Tenāha 『『ajjhatta』』ntiādi. Rūpajjhānaṃ rūpaṃ uttarapadalopena. Rūpānīti panettha purimapadalopo daṭṭhabbo. Tena vuttaṃ 『『nīlakasiṇādirūpānī』』ti. Rūpe kasiṇarūpe saññā rūpasaññā, sā etassa atthīti rūpasaññī, saññāsīsena jhānaṃ vadati. Tappaṭikkhepena arūpasaññī. Tenāha 『『ajjhattaṃ na rūpasaññī』』tiādi.

『『Anto appanāyaṃ subhanti ābhogo natthī』』ti iminā pubbābhogavasena tathā adhimutti siyāti dasseti. Evañhettha tathāvattabbatāpatticodanā samatthitā hoti. Yasmā suvisuddhesu nīlādīsu vaṇṇakasiṇesu tattha katādhikārānaṃ abhirativasena suṭṭhu adhimuccanaṭṭho sambhavati , tasmā aṭṭhakathāyaṃ tathā tatiyo vimokkho saṃvaṇṇito, yasmā pana mettāvasena pavattamānā bhāvanā satte appaṭikūlato dahanti tesu tato adhimuccitvāva pavattati, tasmā paṭisambhidāmagge (paṭi. ma. 212) 『『brahmavihārabhāvanā subhavimokkho』』ti vuttā, tayidaṃ ubhayampi tena tena pariyāyena vuttattā na virujjhatīti daṭṭhabbaṃ.

Sabbasoti anavasesato. Na hi catunnaṃ arūpakkhandhānaṃ ekadesopi tattha avassissati. Visuddhattāti yathāparicchinnakāle nirodhitattā. Uttamo vimokkho nāma ariyeheva samāpajjitabbato, ariyaphalapariyosānattā diṭṭheva dhamme nibbānappattibhāvato ca.

我來幫您將這段巴利文完整翻譯成簡體中文： 129.. "一個比丘"指七種聖者中的一個比丘。以識住等的遍知等方式的出離和慧解脫之名。"另一個"指雙分解脫者。因為前面說"兩個比丘"就是指這兩種。"以何義"指以何種本質。因為本質是由智如實地、應當了知地而知,所以稱為"義",這個詞把"ttha"音變成"ṭṭha"音而說成"aṭṭho"。"以勝解義"指以殊勝的解脫義,通過這個顯示,雖然一切色界禪都有以鎮伏方式從對治解脫的性質,但由特殊的修習使那禪那從對治中特別解脫而轉起,這是顯示修習的特殊性。即使是同類的也會因修習的特殊而有轉起方式的差別,就像信解者與見到達者那樣。同樣,因為從違逆法中善解脫,這樣以不被抑制、無疑慮、歡喜的方式善勝解的意義也是解脫。所以說"對所緣"等。"這個意義"指這個勝解義在最後的滅盡解脫中是沒有的,那裡只有單純的解脫義,這個他自己後面會說。 "有色"指由於這個包含在自相續中的色而具足,那是因為作為某禪那的因而特殊的色,由這特殊的色而稱為"有色",因為"有色"這個詞表示殊勝義,所以應當理解就是依自相續所攝色而獲得的禪那在這裡是究竟意義上成就有色性的。所以說"內"等。色禪即色,省略後面的詞。而這裡"諸色"應當理解為省略前面的詞。所以說"青等遍處色"。色中、遍處色中的想是色想,他有這個所以是有色想,以想為首說禪那。與此相反的是無色想。所以說"內無色想"等。 以"在定中沒有'凈'的作意"這句話顯示依先前作意而有如此勝解。這樣就合理地回答了為何應當如此說的質難。因為在清凈的青等色遍中,對於在那裡修習的人依歡喜而有善勝解義,所以在註疏中如此解釋第三解脫;又因為依慈心而轉起的修習視有情為不厭惡而在他們之中以此而勝解而轉起,所以在《無礙解道》中說"梵住修習是凈解脫",應當理解這兩種說法因為是依各自的方式而說,所以不相違。 "一切"指無餘。因為四無色蘊連一部分也不會在那裡留下。"因清凈"指依所限定的時間而滅。稱為"最上解脫"是因為只能由聖者入定,以聖果為終點,以及在現法中證得涅槃的緣故。

130.Ādito paṭṭhāyāti paṭhamasamāpattito paṭṭhāya. Yāva pariyosānā samāpatti, tāva. Aṭṭhatvāti katthaci samāpattiyaṃ aṭṭhito eva, nirantarameva paṭipāṭiyā, uppaṭipāṭiyā ca samāpajjatevāti attho. Tenāha 『『ito cito ca sañcaraṇavasena vutta』』nti. Icchati samāpajjituṃ. Tattha 『『samāpajjati pavisatī』』ti samāpattisamaṅgīpuggalo taṃ taṃ paviṭṭho viya hotīti katvā vuttaṃ.

Dvīhibhāgehi vimuttoti arūpajjhānena vikkhambhanavimokkhena, maggena samucchedavimokkhenāti dvīhi vimuccanabhāgehi, arūpasamāpattiyā rūpakāyato, maggena nāmakāyatoti dvīhi vimuccitabbabhāgehi ca vimutto. Tenāha 『『arūpasamāpattiyā』』tiādi . Vimuttoti hi kilesehi vimutto, vimuccanto ca kilesānaṃ vikkhambhanasamucchindanehi kāyadvayato vimuttoti ayamettha attho. Gāthāya ca ākiñcaññāyatanalābhino upasivabrāhmaṇassa bhagavatā 『『nāmakāyā vimutto』』ti ubhatobhāgavimutto muni akkhāto. Tattha atthaṃ paletīti atthaṃ gacchati. Na upeti saṅkhanti 『『asukaṃ nāma disaṃ gato』』ti vohāraṃ na gacchati. Evaṃ muni nāmakāyā vimuttoti evaṃ arūpaṃ upapanno sekkhamuni pakatiyā pubbeva rūpakāyā vimutto, tattha ca catutthamaggaṃ nibbattetvā nāmakāyassa pariññātattā puna nāmakāyāpi vimutto. Ubhatobhāgavimutto khīṇāsavo hutvā anupādāya parinibbānasaṅkhātaṃ atthaṃ paleti na upeti saṅkhaṃ, 『『khattiyo brāhmaṇo』』ti evaṃ ādikaṃ samaññaṃ na gacchatīti attho.

『『Aññatarato vuṭṭhāyā』』ti idaṃ kiṃ ākāsānañcāyatanādīsu aññataralābhīvasena vuttaṃ, udāhu sabbāruppalābhīvasenāti yathicchasi, tathā hotu, yadi sabbāruppalābhīvasena vuttaṃ, na koci virodho. Atha tattha aññataralābhīvasena vuttaṃ, 『『yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjatī』』tiādivacanena virujjheyyāti? Yasmā arūpāvacarajjhānesu ekassāpi lābhī 『『aṭṭhavimokkhalābhī』』 tveva vuccati aṭṭhavimokkhe ekadesassāpi taṃnāmadānasamatthatāsambhavato. Ayañhi aṭṭhavimokkhasamaññā samudāye viya tadekadesepi niruḷhāpattisamaññā viyāti. Tena vuttaṃ 『『ākāsānañcāyatanādīsu aññatarato vuṭṭhāyā』』ti. 『『Pañcavidho hotī』』ti vatvā chabbidhataṃpissa keci parikappenti, taṃ tesaṃ matimattaṃ, nicchitovāyaṃ pañho pubbācariyehīti dassetuṃ 『『keci panā』』tiādi vuttaṃ. Tattha kecīti uttaravihāravāsino, sārasamāsācariyā ca. Te hi 『『ubhatobhāgavimuttoti ubhayabhāgavimutto samādhivipassanāto』』ti vatvā rūpāvacarasamādhināpi samādhiparipanthato vimuttiṃ maññanti. Evaṃ rūpajjhānabhāgena, arūpajjhānabhāgena ca ubhato vimuttoti pāyasamāno. 『『Tādisamevā』』ti iminā yādisaṃ arūpāvacarajjhānaṃ kilesavikkhambhane, tādisaṃ rūpāvacaracatutthajjhānaṃ pīti imamatthaṃ ullaṅgeti. Tenāha 『『tasmā』』tiādi.

我來幫您將這段巴利文完整翻譯成簡體中文： 130.. "從開始"指從第一定開始。直到最後的定。"不住"指不住于任何定中,而是連續地依次或不依次入定,這就是其意思。所以說"依來回遊行的方式說"。欲入定。這裡說"入定、進入",是因為具有定的人好像進入那個那個定。 "由二分解脫"指由無色禪鎮伏解脫和道斷除解脫這兩種解脫分,也指由無色定從色身和由道從名身這兩個應當解脫分而解脫。所以說"由無色定"等。"解脫"是從煩惱解脫,而解脫時由鎮伏和斷除煩惱而從兩種身解脫,這是這裡的意思。在偈頌中,世尊說得無所有處的優波濕婆婆羅門是"從名身解脫"的雙分解脫牟尼。其中"走向滅沒"指趣向滅沒。"不入計量"指不進入"他去了某某方向"這樣的言說。"如是牟尼從名身解脫"指如是投生無色的學處牟尼本來就從色身解脫,在那裡生起第四道后因遍知名身而又從名身解脫。成為漏盡的雙分解脫者,趣向無取般涅槃的滅沒,不進入"剎帝利、婆羅門"等這樣的共稱。 "從某一出定"這是依獲得空無邊處等其中某一個而說的呢,還是依獲得一切無色而說的?隨你怎麼認為好了。如果是依獲得一切無色而說,就沒有任何矛盾。如果是依獲得其中某一個而說的,豈不是與"阿難,比丘順次入這八解脫"等語相違嗎?因為獲得無色界禪那中的一個也稱為"得八解脫",因為八解脫這個名稱能夠給予其中一部分。因為這八解脫的名稱如同在總體上一樣也在其中一部分上確立,如同犯罪的名稱。所以說"從空無邊處等其中某一出定"。說"有五種"后,有些人認為他有六種,那只是他們的想法,爲了顯示這個問題已經為古師所決定,所以說"但有些人"等。其中"有些人"指優多羅寺住者和《精要纂集》的作者。他們說"雙分解脫指從兩種分即定和觀解脫",他們認為由色界定也從定的障礙解脫。這樣由色禪分和無色禪分而從兩邊解脫,這是他們的意思。以"如是"這句話表示如同無色界禪那在鎮伏煩惱上一樣,色界第四禪也是如此。所以說"因此"等。

Ubhatobhāgavimuttapañhoti ubhatobhāgavimuttassa chabbidhataṃ nissāya uppannapañho. Vaṇṇanaṃ nissāyāti tassa padassa atthavacanaṃ nissāya. Cirenāti therassa aparabhāge cirena kālena. Vinicchayanti saṃsayachedakaṃ sanniṭṭhānaṃ patto.Taṃ pañhanti tamatthaṃ. Ñātuṃ icchito hi attho pañho. Na kenaci sutapubbanti kenaci kiñci na sutapubbaṃ, idaṃ atthajātanti adhippāyo. Kiñcāpi upekkhāsahagataṃ, kiñcāpi kilese vikkhambhetīti paccekaṃ kiñcāpi-saddo yojetabbo. Samudācaratīti pavattati. Tattha kāraṇamāha 『『ime hī』』tiādinā, tena rūpāvacarabhāvanato āruppabhāvanā savisesaṃ kilese vikkhambheti rūpavirāgabhāvanābhāvato , uparibhāvanābhāvato cāti dassetīti. Evañca katvā aṭṭhakathāyaṃ āruppabhāvanāniddese yaṃ vuttaṃ 『『tassevaṃ tasmiṃ nimitte punappunaṃ cittaṃ cārentassa nīvaraṇāni vikkhambhanti sati santiṭṭhatī』』tiādi, (visuddhi. 1.281) taṃ samatthataṃ hotīti. Idaṃ suttanti puggalapaññattipāṭhamāha (pu. pa. niddesa 27). Sabbañhi buddhavacanaṃ atthasūcanādiatthena suttanti vutto vāyamattho. Yaṃ pana tattha vattabbaṃ, taṃ heṭṭhā vuttameva. Aṭṭhannaṃ vimokkhānaṃ anulomādito samāpajjanena sātisayaṃ santānassa abhisaṅkhatattā, aṭṭhamañca uttamaṃ vimokkhaṃ padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā aggamaggādhigamena ubhatobhāgavimuccanato ca imāya ubhatobhāgavimuttiyā sabbaseṭṭhatā veditāti daṭṭhabbā.

Mahānidānasuttavaṇṇanāya līnatthappakāsanā.

1. Mahāparinibbānasuttavaṇṇanā

2. Pūjanīyabhāvato , buddhasampadañca pahāya pavattatā mahantañca taṃ parinibbānañcāti mahāparinibbānaṃ; savāsanappahānato mahantaṃ kilesakkhayaṃ nissāya pavattaṃ parinibbānantipi mahāparinibbānaṃ; mahatā kālena mahatā vā guṇarāsinā sādhitaṃ parinibbānantipi mahāparinibbānaṃ; mahantabhāvāya, dhātūnaṃ bahubhāvāya parinibbānantipi mahāparinibbānaṃ; mahato lokato nissaṭaṃ parinibbānantipi mahāparinibbānaṃ; sabbalokāsādhāraṇattā buddhānaṃ sīlādiguṇehi mahato buddhassa bhagavato parinibbānantipi mahāparinibbānaṃ; mahati sāsane patiṭṭhite parinibbānantipi mahāparinibbānanti buddhassa bhagavato parinibbānaṃ vuccati, tappaṭisaṃyuttaṃ suttaṃ mahāparinibbānasuttaṃ. Gijjhā ettha vasantīti gijjhaṃ, gijjhaṃ kūṭaṃ etassāti gijjhakūṭo, gijjhaṃ viya vā gijjhaṃ, kūṭaṃ, taṃ etassāti gijjhakūṭo, pabbato, tasmiṃ gijjhakūṭe. Tenāha 『『gijjhā』』tiādi. Abhiyātukāmoti ettha abhi-saddo abhibhavanattho, 『『abhivijānātū』』tiādīsu (dī. ni. 2.244; 3.85; ma. ni.

我來幫您將這段巴利文完整翻譯成簡體中文： "雙分解脫問題"指依據六種雙分解脫而生起的問題。"依靠解釋"指依靠那個詞的意義解釋。"久后"指在長老之後很久的時間。"決定"指到達斷除疑惑的確定。"那問題"指那個意義。因為想要了知的意義就是問題。"從未聽聞"指從未聽任何人說過這樣的道理,這是其意思。"雖然"和"雖然"這兩個詞分別與"伴隨舍"和"鎮伏煩惱"連線。"轉起"指運轉。關於那裡的原因,以"因為這些"等來說明,由此顯示無色修習比色界修習更特別地鎮伏煩惱,因為沒有離色的修習和更上的修習。這樣在註疏中無色修習的解釋中所說的"如是當他在那個相上一再轉心時,諸蓋被鎮伏,念住立"等就得到證實。"此經"指《人施設》的經文。因為一切佛語因為有顯示義等的意義而稱為經,這個意義已經說過。那裡應當說的,在前面已經說過。應當理解這個雙分解脫之所以最殊勝,是因為以順次等方式入八解脫而特別地令相續成就,以及以第八最上解脫為基礎增長觀慧而由證得最上道而從兩分解脫。 《大因經注》的義凈顯明。 3.《大般涅槃經注》 131.. 因為是應受供養的,捨棄了佛的成就而轉起,是大且是般涅槃,所以是大般涅槃;因為依止捨棄習氣的大煩惱滅而轉起的般涅槃,所以是大般涅槃;由大時間或由大功德蘊成就的般涅槃,所以是大般涅槃;爲了偉大性,爲了舍利眾多的般涅槃,所以是大般涅槃;從大世間出離的般涅槃,所以是大般涅槃;因為不共一切世間,所以以戒等功德偉大的佛世尊的般涅槃是大般涅槃;在大教法確立時的般涅槃,所以是大般涅槃—如是說佛世尊的般涅槃,與此相關的經稱為《大般涅槃經》。禿鷹住在這裡所以稱為禿鷹,它有禿鷹峰所以是禿鷹峰,或者如禿鷹般的禿鷹,峰,它有這個所以是禿鷹峰,山,在那禿鷹峰。所以說"禿鷹"等。"欲征伐"在這裡"abhi"字有徵服義,如在"應當證知"等;

3.256) viyāti āha 『『abhibhavanatthāya yātukāmo』』ti. Vajjirājānoti 『『vajjetabbā ime』』tiādito pavattaṃ vacanaṃ upādāya 『『vajjī』』ti laddhanāmā rājāno, vajjīraṭṭhassa vā rājāno vajjirājāno. Vajjiraṭṭhassa pana vajjisamaññā tannivāsirājakumāravasena veditabbā. Rājiddhiyāti rājabhāvānugatena sabhāvena. So pana sabhāvo nesaṃ gaṇarājūnaṃ mitho sāmaggiyā loke pākaṭo, ciraṭṭhāyī ca ahosīti 『『samaggabhāvaṃ kathesī』』ti vuttaṃ. Anu anu taṃsamaṅgino bhāveti vaḍḍhetīti anubhāvo, anubhāvo eva ānubhāvo, patāpo, so pana nesaṃ patāpo hatthiassādivāhanasampattiyā, tattha ca susikkhitabhāvena loke pākaṭo jātoti 『『etena…pe… kathesī』』ti vuttaṃ. Tāḷacchiggalenāti kuñcikāchiddena. Asananti saraṃ. Atipātayissantīti atikkāmenti. Poṅkhānupoṅkhanti poṅkhassa anupoṅkhaṃ, purimasarassa poṅkhapadānugatapoṅkhaṃ itaraṃ saraṃ katvāti attho. Avirādhitanti avirajjhitaṃ. Ucchindissāmīti ummūlanavasena kulasantatiṃ chindissāmi. Ayanaṃ vaḍḍhanaṃ ayo, tappaṭikkhepena anayoti āha 『『avaḍḍhiyā etaṃ nāma』』nti. Vikkhipatīti vidūrato khipati, apanetīti attho.

Gaṅgāyanti gaṅgāsamīpe. Paṭṭanagāmanti sakaṭapaṭṭanagāmaṃ. Āṇāti āṇā vattati. Aḍḍhayojananti ca tasmiṃ paṭṭane aḍḍhayojanaṭṭhānavāsino sandhāya vuttaṃ. Tatrāti tasmiṃ paṭṭane. Balavāghātajātoti uppannabalavakodho.

Meti mayhaṃ. Gatenāti gamanena.

Rājaaparihāniyadhammavaṇṇanā

我來幫您將這段巴利文完整翻譯成簡體中文： "如此說"是因為要征服而欲前往"。"跋耆王們"指因最初說"這些應當避免"等而得名為"跋耆"的諸王,或者是跋耆國的諸王為跋耆王。跋耆國的跋耆稱呼應當依據住在那裡的王子們來理解。"王的威力"指隨順王位的本性。而這個本性對於這些群王來說,因為相互和合而在世間顯著,且持久存在,所以說"說和合性"。隨隨增長具有它的狀態為威德,威德即是威勢,威力,而他們的這個威力由象馬等車乘的成就,以及在其中善於訓練而在世間顯著,所以說"以此...等...說"。"鑰匙孔"指鎖孔。"箭"指箭。"射過"指越過。"箭羽相隨"指隨著箭羽,即使后箭的箭羽隨著前箭的箭羽之處而行,這是其意思。"不失"指不錯失。"我將斷絕"指以根除的方式斷絕家族相續。"進展"是增長,相反的是"退損",所以說"這是不增長的名稱"。"拋散"指遠遠地丟棄,即除去的意思。 "恒河"指恒河附近。"渡口村"指車渡口村。"命令"指命令通行。"半由旬"是指住在那個渡口半由旬範圍內的人們而說的。"在那裡"指在那個渡口。"生起強烈忿怒"指生起強大的憤怒。 "我的"指我。"去"指前往。 王的不衰退法釋義

134.Sītaṃ vā uṇhaṃ vā natthi, tāyaṃ velāyaṃ puññānubhāvena buddhānaṃ sabbakālaṃ samasītuṇhāva utu hoti, taṃ sandhāya tathā vuttaṃ. Abhiṇhaṃ sannipātāti niccasannipātā, taṃ pana niccasannipātataṃ dassetuṃ 『『divasassā』』tiādi vuttaṃ. Sannipātabahulāti pacurasannipātā. Vosānanti saṅkocaṃ. 『『Yāvakīva』』nti ekamevetaṃ padaṃ aniyamato parimāṇavācī, kālo cettha adhippetoti āha 『『yattakaṃ kāla』』nti. 『『Vuddhiyevā』』tiādinā vuttamatthaṃ byatirekamukhena dassetuṃ 『『abhiṇhaṃ asannipatantā hī』』tiādi vuttaṃ. Ākulāti khubhitā, na pasannā. Bhijjitvāti vaggabandhato vibhajja visuṃ visuṃ hutvā.

Sannipātabheriyāti sannipātārocanabheriyā. Aḍḍhabhuttā vāti sāmibhuttā ca. Osīdamāneti hāyamāne.

Pubbe akatanti pubbe anibbattaṃ. Suṅkanti bhaṇḍaṃ gahetvā gacchantehi pabbatakhaṇḍa nadītitthagāmadvārādīsu rājapurisānaṃ dātabbabhāgaṃ. Balinti nipphannasassādito chabhāgaṃ, sattabhāgantiādinā laddhakaraṃ. Daṇḍanti dasavīsatikahāpaṇādikaṃ aparādhānurūpaṃ gahetabbadhanadaṇḍaṃ. Vajjidhammanti vajjirājadhammaṃ. Idāni apaññattapaññāpanādīsu tappaṭikkhepa ādīnavānisaṃse vitthārato dassetuṃ 『『tesaṃ apaññatta』』ntiādi vuttaṃ. Pāricariyakkhamāti upaṭṭhānakkhamā.

Kulabhogaissariyādivasena mahatī mattā pamāṇaṃ etesanti mahāmattā, nītisatthavihite vinicchaye ṭhapitā mahāmattā vinicchayamahāmattā, tesaṃ. Dentīti niyyātenti. Sace coroti evaṃsaññino sace honti. Pāpabhīrutāya attanā kiñci avatvā. Daṇḍanītisaññite vohāre niyuttāti vohārikā, ye 『『dhammaṭṭhā』』ti vuccanti. Suttadharā nītisuttadharā , īdise vohāravinicchaye niyametvā ṭhapitā. Paramparābhatesu aṭṭhasu kulesu jātā agatigamanaviratā aṭṭhamahallakapurisā aṭṭhakulikā.

Sakkāranti upakāraṃ. Garubhāvaṃ paccupaṭṭhapetvāti 『『ime amhākaṃ garuno』』ti tattha garubhāvaṃ pati pati upaṭṭhapetvā. Mānentīti sammānenti, taṃ pana sammānanaṃ tesu nesaṃ attamanatāpubbakanti āha 『『manena piyāyantī』』ti. Nipaccakāranti paṇipātaṃ. Dassentīti 『『ime amhākaṃ pitāmahā , mātāmahā』』tiādinā nīcacittā hutvā garucittākāraṃ dassenti. Sandhāretunti sambandhaṃ avicchinnaṃ katvā ghaṭetuṃ.

Pasayhākārassāti balakkārassa. Kāmaṃ vuddhiyā pūjanīyatāya 『『vuddhihāniyo』』ti vuttaṃ, attho pana vuttānukkameneva yojetabbo, pāḷiyaṃ vā yasmā 『『vuddhiyeva pāṭikaṅkhā, no parihānī』』ti vuttaṃ, tasmā tadanukkamena 『『vuddhihāniyo』』ti vuttaṃ.

Vipaccituṃ aladdhokāse pāpakamme, tassa kammassa vipāke vā anavasarova devatopasaggo, tasmiṃ pana laddhokāse siyā devatopasaggassa avasaroti āha 『『anuppannaṃ…pe… vaḍḍhentī』』ti. Eteneva anuppannaṃ sukhanti etthāpi attho veditabbo. 『『Balakāyassa diguṇatiguṇatādassanaṃ, paṭibhayabhāvadassana』』nti evaṃ ādinā devatānaṃ saṅgāmasīse sahāyatā veditabbā.

Anicchitanti aniṭṭhaṃ. Āvaraṇatoti nisedhanato. Yassa dhammato anapetā dhammiyāti idha 『『dhammikā』』ti vuttā. Migasūkarādighātāya sunakhādīnaṃ kaḍḍhitvā vanacaraṇaṃ vājo, migavā, tattha niyuttā, te vā vājenti nentīti vājikā, migavadhacārino. Cittappavattiṃ pucchati. Kāyikavācasikapayogena hi sā loke pākaṭā pakāsabhūtāti.

我來幫您將這段巴利文完整翻譯成簡體中文： 134.. 沒有冷或熱,在那個時候因為功德威力,諸佛一切時都是溫和的氣候,針對這點而如此說。"經常集會"指持續集會,爲了顯示這個持續集會的性質而說"一天"等。"多集會"指大量集會。"終結"指退縮。"直到"這一個詞表示不確定的範圍,這裡是指時間,所以說"多少時間"。以相反的方式來顯示"只有增長"等所說的意義,所以說"不經常集會"等。"混亂"指動搖,不清凈。"分裂"指從群體中分開成為各自分散。 "集會鼓"指宣告集會的鼓。"半食者"指主人吃了的。"衰退"指減損。 "前所未有"指前所未生。"關稅"指攜帶貨物經過山區、河渡口、村門等處應當給予王臣的部分。"賦稅"指從收穫的穀物等中取六分之一、七分之一等的稅收。"罰金"指按照過失應當徵收的十錢二十錢等罰金。"跋耆法"指跋耆王法。現在爲了詳細顯示未制定制定等的過失和功德,所以說"對他們未制定"等。"適合侍奉"指適合侍候。 因為家族、財富、權勢等而有大量度量的是大臣,安置在治理法書規定的裁判中的大臣是裁判大臣,對他們。"給予"指交付。"如果是賊"指如果有這樣的想法。因為害怕惡而自己不說什麼。從事於稱為刑法的訴訟的人稱為法官,他們被稱為"持法者"。持法句者是持治理法句者,被指定在這樣的訴訟裁判中。生於世代相傳的八個家族中,離於偏私的八位長者稱為八家者。 "恭敬"指幫助。"使現起尊重"指使"這些是我們的尊者"這樣的尊重一再現起。"尊重"指恭敬,那個恭敬是以對他們的歡喜為先,所以說"以意愛樂"。"順從"指禮敬。"顯示"指"這些是我們的祖父、外祖父"等,以卑下心而顯示尊重的樣子。"維持"指使關係不斷地連結。 "強迫行為"指暴力行為。雖然因為增長而應受尊敬而說"增長衰退",但意思應當按照所說的順序來理解,或者在聖典中因為說"只能期待增長,不會衰退",所以按照那個順序而說"增長衰退"。 對於未得機會成熟的惡業,或者那個業的果報,天神的危害是無機會的,但在得到機會時,天神的危害會有機會,所以說"未生起...等...增長"。由此也應當理解"未生起的樂"這裡的意思。應當理解天神在戰場上的幫助是以"顯示軍隊增加兩倍三倍、顯示可畏"等方式。 "不欲"指不可意。"遮止"指阻止。從法不離去者稱為"如法",這裡說為"如法者"。爲了殺鹿豬等而拖著狗等在林中游行是打獵,從事於此,或者他們驅趕帶領者為獵人,以打獵為生者。問心的活動。因為以身語的行為在世間顯著明瞭。

1. Devāyatanabhāvena citattā, lokassa cittīkāraṭṭhānattā ca cetiyaṃ ahosi.

Kāmaṃkāravasena kiñcipi na karaṇīyāti akaraṇīyā. Kāmaṃkāro pana hatthagatakaraṇavasenāti āha 『『aggahetabbāti attho』』ti. Abhimukhayuddhenāti abhimukhaṃ ujukameva saṅgāmakaraṇena. Upalāpanaṃ sāmaṃ dānañcāti dassetuṃ 『『ala』』ntiādi vuttaṃ. Bhedopi idha upāyo evāti vuttaṃ 『『aññatra mithubhedāyā』』ti. Yuddhassa pana anupāyatā pageva pakāsitā. Idanti 『『aññatra upalāpanāya, aññatra mithubhedā』』ti ca idaṃ vacanaṃ. Kathāya nayaṃ labhitvāti 『『yāvakīvañca…pe… no parihānī』』ti imāya bhagavato kathāya nayaṃ upāyaṃ labhitvā.

Anukampāyāti vajjirājesu anuggahena. Assāti bhagavato.

Kathanti vajjīhi saddhiṃ kātabbayuddhakathaṃ. Ujuṃ karissāmīti paṭirājāno ānetvā pākāraparikhānaṃ aññathābhāvāpādanena ujubhāvaṃ karissāmi.

Patiṭṭhitaguṇoti patiṭṭhitācariyaguṇo. Issarā sannipatantu, mayaṃ anissarā, tattha gantvā kiṃ karissāmāti licchavino na sannipatiṃsūti yojanā. Sūrā sannipatantūti etthāpi eseva nayo.

Balabherinti yuddhāya balakāyassa uṭṭhānabheriṃ.

Bhikkhuaparihāniyadhammavaṇṇanā

我來 助您將這段巴利文完整翻譯成簡體中文： 135.. 因為作為天神住處而被尊重,也因為是世人尊敬的處所,所以成為支提。 不應以隨欲而行的方式做任何事為不應作。但隨欲而行是以到手之事的方式,所以說"意思是不應取"。"正面戰鬥"指正面直接地作戰。爲了顯示友好和給予為和解,所以說"足夠"等。分裂在這裡也是方便,所以說"除了離間"。而戰鬥的不方便性早已顯示。"這個"指"除了友好,除了離間"這個說法。"得到說法的方法"指得到"直到...等...不會衰退"這個世尊說法的方法方便。 "憐憫"指對跋耆諸王的攝受。"他的"指世尊的。 "如何"指與跋耆人應當作戰的話。"我將使直"指帶來敵對的諸王,通過使城墻壕溝改變而使其成為正直。 "已立功德"指已建立的師德。"讓有權者,我們是無權者,去那裡做什麼?"跋耆人們不,這樣連貫。對於"讓勇者**"這裡也是這個方法。 "軍鼓"指召集軍隊作戰的鼓。 比丘不衰退法釋義

1. Aparihānāya hitāti aparihāniyā, na parihāyanti etehīti vā aparihāniyā, te pana yasmā aparihāniyā kārakā nāma honti, tasmā vuttaṃ 『『aparihānikare』』ti. Yasmā pana te parihānikarānaṃ ujupaṭipakkhabhūtā, tasmā āha 『『vuddhihetubhūte』』ti. Yasmā bhagavato desanā uparūpari ñāṇālokaṃ pasādentī sattānaṃ hadayandhakāraṃ vidhamati, pakāsetabbe ca atthe hatthatale āmalakaṃ viya suṭṭhutaraṃ pākaṭe katvā dasseti, tasmā vuttaṃ 『『candasahassaṃ…pe… kathayissāmī』』ti.

Yasmā bhagavā 『『tassa brāhmaṇassa sammukhā vajjīnaṃ abhiṇhasannipātādipaṭipattiṃ kathentoyeva ayaṃ aparihāniyakathā aniyyānikā vaṭṭanissitā, mayhaṃ pana sāsane tathārūpī kathā kathetabbā, sā hoti niyyānikā vivaṭṭanissitā, yāya sāsanaṃ mayhaṃ parinibbānato parampi addhaniyaṃ assa ciraṭṭhitika』』nti cintesi, tasmā bhikkhū sannipātāpetvā tesaṃ aparihāniye dhamme desento teneva niyāmena desesi. Tena vuttaṃ 『『idaṃ vajjisattake vuttasadisamevā』』ti. Evaṃ saṅkhepato vuttamatthaṃ vitthārato dassento 『『idhāpi cā』』tiādimāha. Tattha 『『tato』』tiādi disāsu āgatasāsane vuttaṃ taṃ kathanaṃ. Vihārasīmā ākulā yasmā, tasmā uposathapavāraṇā ṭhitā.

Olīyamānakoti pāḷito, atthato ca vinassamāno. Ukkhipāpentāti paguṇabhāvakaraṇena, atthasaṃvaṇṇanena ca paggaṇhantā.

Sāvatthiyaṃ bhikkhū viya pācittiyaṃ desāpetabboti (pārā. 565 vitthāravatthu). Vajjiputtakā viya dasavatthudīpanena (cūḷava. 446 vitthāravatthu). 『『Gihigatānīti gihipaṭisaṃyuttānī』』ti vadanti. Gihīsu gatāni, tehi ñātāni gihigatāni. Dhūmakālo etassāti dhūmakālikaṃ citakadhūmavūpasamato paraṃ appavattanato.

Thirabhāvappattāti sāsane thirabhāvaṃ anivattitabhāvaṃ upagatā. Therakārakehīti therabhāvasādhakehi sīlādiguṇehi asekkhadhammehi. Bahū rattiyoti pabbajitā hutvā bahū rattiyo jānanti. Sīlādiguṇesu patiṭṭhāpanameva sāsane pariṇāyakatāti āha 『『tīsu sikkhāsu pavattentī』』ti.

Ovādaṃ na denti abhājanabhāvato. Paveṇīkathanti ācariyaparamparābhataṃ sammāpaṭipattidīpanaṃ dhammakathaṃ. Sārabhūtaṃ dhammapariyāyanti samathavipassanāmaggaphalasampāpanena sārabhūtaṃ bojjhaṅgakosallaanuttarasītībhāvaadhicittasuttādidhammatantiṃ.

Punabbhavadānaṃ punabbhavo uttarapadalopena. Itareti ye na paccayavasikā na āmisacakkhukā, te na gacchanti taṇhāya vasaṃ.

Āraññakesūti araññabhāgesu araññapariyāpannesu. Nanu yattha katthacipi taṇhā sāvajjā evāti codanaṃ sandhāyāha 『『gāmantasenāsanesu hī』』tiādi, tena 『『anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato』』ti ettha vuttasinehādayo viya āraññakesu senāsanesu sālayatā sevitabbapakkhiyā evāti dasseti.

Attanāvāti sayameva, tena parehi anussāhitānaṃ saraseneva anāgatānaṃ pesalānaṃ bhikkhūnaṃ āgamanaṃ, āgatānañca phāsuvihāraṃ paccāsisantīti dasseti. Iminā nīhārenāti imāya paṭipattiyā. Aggahitadhammaggahaṇanti aggahitassa pariyattidhammassa uggahaṇaṃ. Gahitasajjhāyakaraṇanti uggahitassa suṭṭhu atthacintanaṃ. Cintanattho hi sajjhāyasaddo.

Entīti upagacchanti. Nisīdanti āsanapaññāpanādinā.

我來幫您將這段巴利文完整翻譯成簡體中文： 136.. "有益於不衰退"為不衰退,或"因這些而不衰退"為不衰退,因為它們是作為不衰退的原因,所以說"造成不衰退"。又因為它們是衰退原因的直接對立,所以說"成為增長因"。因為世尊的教說使智慧之光越來越清凈,驅散眾生心中的黑暗,並且對於應當顯示的義理,如同手掌上的庵摩羅果般更加清楚地顯示,所以說"如千月...等...我將說"。 因為世尊"在那婆羅門面前說跋耆人經常集會等行為時想到'這個不衰退的開示是不出離的、依于輪迴的,但在我的教法中應當說那樣的開示,它是出離的、依于出離的,由此我的教法在我般涅槃后也會久住'",所以召集比丘們,為他們開示不衰退法時以那樣的方式來說。因此說"這與跋耆七法所說相同"。爲了詳細顯示如此簡略所說的意義而說"在這裡也"等。其中"從那裡"等是說在方位來的教法中所說的那個說法。因為寺院界域混亂,所以布薩自恣停止。 "退縮者"指從聖典和意義上衰退者。"使舉起"指通過使熟練和解釋意義而扶持。 如舍衛城的比丘們應當令懺悔波逸提。如跋耆子們以十事開示。他們說"親近在家人的指與在家人相關的"。在家人所行的,為他們所知的為親近在家人的。"如煙"指如火葬場的煙熄滅后不再繼續。 "達到堅固"指達到教法中的堅固、不退轉的狀態。"使成長老"指以成就長老性的無學法即戒等功德。"多夜"指出家後知道多夜。在戒等功德中建立就是教法中的領導,所以說"使行於三學"。 不給教誡是因為不是適當的器皿。"傳統開示"指從師承相傳來的顯示正確修行的法話。"精要法門"指以成就止觀道果而為精要的覺支善巧、無上寂靜、增上心經等法傳統。 "再有的給予"指再有,省略後面的詞。"其他"指不受制於資具、不以利養為眼的人,他們不受制於愛。 "阿蘭若"指阿蘭若處阿蘭若所攝。難道不是在任何地方愛都是有過失的嗎?針對這個質難而說"因為在近村住處"等,由此顯示如同"對最上解脫生起希求"中所說的愛樂等一樣,對阿蘭若住處的欲求是屬於應當修習的一邊。 "自己"指自己,由此顯示期望不被他人催促而自然前來的善比丘們的到來,和已來者的安住。"以此方式"指以這樣的修行。"學習未學法"指學習未學的教法。"誦習已學"指對已學的善加思惟意義。因為"誦習"字有思惟的意思。 "來"指前來。"坐"指以準備座位等。

1. Āramitabbaṭṭhena kammaṃ ārāmo. Kamme ratā, na ganthadhure, vāsadhure vāti kammaratā, anuyuttāti tapparabhāvena punappunaṃ pasutā. Iti kātabbakammanti taṃ taṃ bhikkhūnaṃ kātabbaṃ uccāvacakammaṃ cīvaravicāraṇādi. Tenāha 『『seyyathida』』ntiādi. Upatthambhananti dupaṭṭatipaṭṭādikaraṇaṃ. Tañhi paṭhamapaṭalādīnaṃ upatthambhanakāraṇattā tathā vuttaṃ. Yadi evaṃ kathaṃ ayaṃ kammarāmatā paṭikkhittāti āha 『『ekacco hī』』tiādi.

Karonto yevāti yathāvuttatiracchānakathaṃ kathentoyeva. Atiracchānakathābhāvepi tassa tattha tapparabhāvadassanatthaṃ avadhāraṇavacanaṃ. Pariyantakārīti sapariyantaṃ katvā vattā. 『『Pariyantavatiṃ vācaṃ bhāsitā』』ti (dī. ni. 1.9, 194) hi vuttaṃ. Appabhasso vāti parimitakathoyeva ekantena kathetabbasseva kathanato. Samāpattisamāpajjanaṃ ariyo tuṇhībhāvo.

Niddāyatiyevāti niddokkamane anādīnavadassī niddāyatiyeva. Iriyāpathaparivattanādinā na naṃ vinodeti.

Evaṃ saṃsaṭṭho vāti vuttanayena gaṇasaṅgaṇikāya saṃsaṭṭho eva viharati.

Dussīlā pāpicchā nāmāti sayaṃ nissīlā asantaguṇasambhāvanicchāya samannāgatattā pāpā lāmakā icchā etesanti pāpicchā.

Pāpapuggalehi mettikaraṇato pāpamittā. Tehi sadā saha pavattanena pāpasahāyā. Tattha ninnatādinā tadadhimuttatāya pāpasampavaṅkā.

1. Saddhā etesaṃ atthīti saddhāti āha 『『saddhāsampannā』』ti. Āgamanīyapaṭipadāya āgatasaddhā āgamanīyasaddhā, sā sātisayā mahābodhisattānaṃ paropadesena vinā saddheyyavatthuṃ aviparītato ogāhetvā adhimuccanatoti āha 『『sabbaññubodhisattānaṃ hotī』』ti. Saccapaṭivedhato āgatasaddhā adhigamasaddhā surabandhādīnaṃ (dī. ni. aṭṭha. 3.118; dha. pa. aṭṭha. 1.suppabuddhakuṭṭhivatthu; udā. aṭṭha. 43) viya. 『『Sammāsambuddho bhagavā』』tiādinā buddhādīsu uppajjanakapasādo pasādasaddhā mahākappinarājādīnaṃ (a. ni. aṭṭha. 1.1.231; dha. pa. aṭṭha. 1.mahākappinattheravatthu; theragā. aṭṭha.

我來幫您將這段巴利文完整翻譯成簡體中文： 137.. 因為應當樂於之義為工作是園林。樂於工作,不在經典任務或住處任務中的為樂於工作,專注指以彼為性而一再從事。"如是應作工作"指比丘們應當作的大大小小工作如檢查衣等。所以說"即是"等。"支撐"指作雙層三層等。因為那是第一層等的支撐原因而如此說。如果這樣,為什麼這個樂於工作被禁止呢?所以說"因為有人"等。 "正在做"指正在說如前所說的畜生論。即使在畜生論中,也是爲了顯示他在那裡專注而加上限定詞。"有限度者"指說話有限度。因為說"說有限度之語"。"少語者"指由於只說一定應當說的而語言有限。入定是聖默然。 "只是睡眠"指不見睡眠的過患而只是睡眠。不以轉換威儀等來驅除它。 "如是親近"指如說的方式只是與眾交際而住。 "惡戒惡欲者"指自己無戒,具有欲求不存在的功德,所以惡即低劣的欲為惡欲。 因為與惡人結交而為惡友。因為常與他們一起活動而為惡伴。因為傾向等而趣向於此為惡隨從。 138.. "他們有信"為有信,所以說"具信"。由可達之道而來的信為可達信,那殊勝的大菩薩們不依他教而正確深入應信事而勝解,所以說"一切智菩薩有"。由通達諦而來的信為證得信,如須盤陀等。以"世尊是正等覺者"等方式對佛等生起的凈信為信凈,如大劫賓那王等。

2.mahākappinattheragāthāvaṇṇanā, vitthāro) viya. 『『Evameta』』nti okkantitvā pakkhanditvā saddahanavasena kappanaṃ okappanaṃ. Duvidhāpīti pasādasaddhāpi okappanasaddhāpi. Tattha pasādasaddhā aparaneyyarūpā hoti savanamattena pasīdanato. Okappanasaddhā saddheyyavatthuṃ ogāhetvā anupavisitvā 『『evameta』』nti paccakkhaṃ karontī viya pavattati. Tenāha 『『saddhādhimutto vakkalittherasadiso hotī』』ti. Tassa hīti okappanasaddhāya samannāgatassa. Hirī etassa atthīti hiri, hiri mano etesanti hirimanāti āha 『『pāpa…pe… cittā』』ti. Pāpato ottappenti ubbijjanti bhāyantīti ottappī.

Bahu sutaṃ suttageyyādi etenāti bahussuto, sutaggahaṇaṃ cettha nidassanamattaṃ dhāraṇaparicayaparipucchānupekkhanadiṭṭhinijjhānānaṃ pettha icchitabbattā. Savanamūlakattā vā tesampi taggahaṇeneva gahaṇaṃ daṭṭhabbaṃ. Atthakāmena pariyāpuṇitabbato, diṭṭhadhammikādipurisatthasiddhiyā pariyattabhāvato ca pariyatti, tīṇi piṭakāni. Saccappaṭivedho saccānaṃ paṭivijjhanaṃ. Tadapi bāhusaccaṃ yathāvuttabāhusaccakiccanipphattito. Pariyatti adhippetā saccapaṭivedhāvahena bāhusaccena bahussutabhāvassa idha icchitattā. Soti pariyattibahussuto. Catubbidho hoti pañcamassa pakārassa abhāvato. Sabbatthakabahussutoti nissayamuccanakabahussutādayo viya padesiko ahutvā piṭakattaye sabbatthakameva bāhusaccasabbhāvato sabbassa atthassa kāyanato kathanato sabbatthakabahussuto. Te idha adhippetā paṭipattipaṭivedhasaddhammānaṃ mūlabhūte pariyattisaddhamme suppatiṭṭhitabhāvato.

Āraddhanti paggahitaṃ. Taṃ pana duvidhampi vīriyārambhavibhāgena dassetuṃ 『『tatthā』』tiādi vuttaṃ. Tattha ekakāti ekākino, vūpakaṭṭhavihārinoti attho.

Pucchitvāti parato pucchitvā. Sampaṭicchāpetunti 『『tvaṃ asukanāmo』』ti vatvā tehi 『『āmā』』ti paṭijānāpetunti attho. Evaṃ cirakatādianussaraṇasamatthasatinepakkānaṃ appakasireneva satisambojjhaṅgabhāvanāpāripūriṃ gacchatīti dassanatthaṃ 『『evarūpe bhikkhū sandhāyā』』ti vuttaṃ. Tenevāha 『『apicā』』tiādi.

我來幫您將這段巴利文完整翻譯成簡體中文： "如是這"指以信入、躍入、信仰的方式思考為確信。"兩種"指信凈和確信。其中信凈是不可引導的形態,因為僅僅聽聞就生凈信。確信是深入、進入應信事而以"如是這"的方式如親見般運作。所以說"成為如瓦卡利長老般信解"。"他的"指具足確信者的。"有慚"為慚,他們有慚意為慚意,所以說"對惡...等...心"。從惡退避、畏懼為有愧。 "由此有多聞即經、應頌等"為多聞,這裡取"聞"只是舉例,因為這裡也需要持、習、問、觀察、見、思。或者因為它們以聞為根本,應當視為以取彼而取它們。因為應被求義者學習,因為是現法等人義成就的學習,所以學習即三藏。諦通達是通達諸諦。那也是多聞,因為成就如前所說的多聞作用。這裡意指學習,因為這裡期望以導向諦通達的多聞而成為多聞。"他"指學習多聞者。成為四種,因為沒有第五種方式。"一切處多聞"指不像離依止多聞等是區域性的,因為在三藏中是一切處的多聞存在,因為說一切義,所以是一切處多聞。這裡意指他們,因為在作為行證聖法之根本的學習聖法中善住立。 "精進"指努力。爲了以精進發起區分顯示那兩種而說"其中"等。其中"獨一"指獨處者,意思是遠離而住者。 "問"指向他人詢問。"使承認"意思是說"你是某某名"后使他們說"是的"而承認。爲了顯示如此具足憶念遠作等念慧者不難成就念覺支的圓滿而說"關於如此比丘"。因此說"又"等。

1. Bujjhati etāyāti 『『bodhī』』ti laddhanāmāya sammādiṭṭhiādidhammasāmaggiyā aṅgoti bojjhaṅgo, pasattho, sundaro vā bojjhaṅgo sambojjhaṅgo. Upaṭṭhānalakkhaṇoti kāyavedanācittadhammānaṃ asubhadukkhāniccānattabhāvasallakkhaṇasaṅkhātaṃ ārammaṇe upaṭṭhānaṃ lakkhaṇaṃ etassāti upaṭṭhānalakkhaṇo. Catunnaṃ ariyasaccānaṃ pīḷanādippakārato vicayo upaparikkhā lakkhaṇaṃ etassāti pavicayalakkhaṇo. Anuppannā kusalānuppādanādivasena cittassa paggaho paggaṇhanaṃ lakkhaṇaṃ etassāti paggahalakkhaṇo. Pharaṇaṃ vipphārikatā lakkhaṇaṃ etassāti pharaṇalakkhaṇo. Upasamo kāyacittapariḷāhānaṃ vūpasamanaṃ lakkhaṇaṃ etassāti upasamalakkhaṇo. Avikkhepo vikkhepaviddhaṃsanaṃ lakkhaṇaṃ etassāti avikkhepalakkhaṇo. Līnuddhaccarahite adhicitte pavattamāne paggahaniggahasampahaṃsanesu abyāvaṭattā ajjhupekkhanaṃ paṭisaṅkhānaṃ lakkhaṇaṃ etassāti paṭisaṅkhānalakkhaṇo.

Catūhi kāraṇehīti satisampajaññaṃ, muṭṭhassatipuggalaparivajjanā, upaṭṭhitassatipuggalasevanā, tadadhimuttatāti imehi catūhi kāraṇehi. Chahi kāraṇehīti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, tadadhimuttatāti imehi chahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ pana 『『sattahi kāraṇehī』』 (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) vakkhati, taṃ gambhīrañāṇacariyāpaccavekkhaṇāti imaṃ kāraṇaṃ pakkhipitvā veditabbaṃ. Navahi kāraṇehīti apāyabhayapaccavekkhaṇā, gamanavīthipaccavekkhaṇā, piṇḍapātassa apacāyanatā, dāyajjamahattapaccavekkhaṇā, satthumahattapaccavekkhaṇā, sabrahmacārīmahattapaccavekkhaṇā, kusītapuggalaparivajjanā, āraddhavīriyapuggalasevanā, tadadhimuttatāti imehi navahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana ānisaṃsadassāvitā, jātimahattapaccavekkhaṇāti imehi saddhiṃ 『『ekādasā』』ti vakkhati. Dasahi kāraṇehīti buddhānussati, dhammānussati, saṅghasīlacāgadevatāupasamānussati, lūkhapuggalaparivajjanā, siniddhapuggalasevanā, tadadhimuttatāti imehi dasahi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana pasādaniyasuttantapaccavekkhaṇāya saddhiṃ 『『ekādasā』』ti vakkhati. Sattahi kāraṇehīti paṇītabhojanasevanatā , utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā , passaddhakāyapuggalasevanatā, tadadhimuttatāti imehi sattahi. Dasahi kāraṇehīti vatthuvisadakiriyā, indriyasamattapaṭipādanā, nimittakusalatā, samaye cittassa paggahaṇaṃ, samaye cittassa niggahaṇaṃ, samaye cittassa sampahaṃsanaṃ, samaye cittassa ajjhupekkhanaṃ, asamāhitapuggalaparivajjanaṃ, samāhitapuggalasevanaṃ, tadadhimuttatāti imehi dasahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana 『『jhānavimokkhapaccavekkhaṇā』』ti iminā saddhiṃ 『『ekādasahī』』ti vakkhati. Pañcahi kāraṇehīti sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanā, sattasaṅkhāramajjhattapuggalasevanā, tadadhimuttatāti imehi pañcahi kāraṇehi. Yaṃ panettha vattabbaṃ, taṃ mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha.

我來幫您將這段巴利文完整直譯成簡體中文： 139.. "由此而覺悟"為菩提,以得名為菩提的正見等法的和合為覺支,殊勝的或善妙的覺支為正覺支。"具住立相"指以觀察身受心法的不凈、苦、無常、無我為特相,即于所緣住立為其相。"具擇相"指以壓迫等方式觀察四聖諦為其相。"具精進相"指以生起未生善等方式策勵、提起心為其相。"具遍滿相"指遍佈、擴散為其相。"具寂止相"指平息身心熱惱的止息為其相。"具無散相"指破除散亂為其相。"具簡擇相"指在離沉掉的增上心執行時,因為不忙於策勵、抑制、鼓勵,所以簡擇、觀察為其相。 "以四種原因"即念正知、遠離忘念者、親近具念者、趣向於此,以這四種原因。"以六種原因"即多問、清潔事物、平等修諸根、遠離劣慧者、親近有慧者、趣向於此,以這六種原因。但在《大念處注》中將說"以七種原因",那應當知道是加入觀察甚深智行這個原因。"以九種原因"即觀察惡趣怖畏、觀察所行道、恭敬缽食、觀察遺產殊勝、觀察導師殊勝、觀察梵行者殊勝、遠離懈怠者、親近精進者、趣向於此,以這九種原因。但在《大念處注》中將與見功德、觀察生殊勝一起說為"十一"。"以十種原因"即佛隨念、法隨念、僧戒舍天寂止隨念、遠離粗澀者、親近柔軟者、趣向於此,以這十種。但在《大念處注》中將與觀察令信經一起說為"十一"。"以七種原因"即受用勝食、受用適宜氣候、受用適宜威儀、保持中舍、遠離身僵硬者、親近身輕安者、趣向於此,以這七種。"以十種原因"即清潔事物、平等修諸根、善巧于相、適時策勵心、適時抑制心、適時鼓勵心、適時舍心、遠離不等持者、親近等持者、趣向於此,以這十種原因。但在《大念處注》中將與"觀察禪解脫"一起說為"十一"。"以五種原因"即對有情舍、對諸行舍、遠離寵愛有情諸行者、親近對有情諸行保持舍者、趣向於此,以這五種原因。這裡應當說的,在《大念處注》中。

1.118) āgamissati. Kāmaṃ bodhipakkhiyadhammā nāma nippariyāyato ariyamaggasampayuttā eva niyyānikabhāvato. Suttantadesanā nāma pariyāyakathāti 『『iminā vipassanā…pe… kathesī』』ti vuttaṃ.

1. Tebhūmake saṅkhāre 『『aniccā』』ti anupassati etāyāti aniccānupassanā, tathā pavattā vipassanā, sā pana yasmā attanā sahagatasaññāya bhāvitāya vibhāvitā eva hotīti vuttaṃ 『『aniccānupassanāya saddhiṃ uppannasaññā』』ti. Saññāsīsena vāyaṃ vipassanāya eva niddeso. Anattasaññādīsupi eseva nayo. Lokiyavipassanāpi honti, yasmā 『『anicca』』ntiādinā tā pavattantīti. Lokiyavipassanāpīti pi-saddena missakāpettha santīti atthato āpannanti atthāpattisiddhamatthaṃ niddhāretvā sarūpato dassetuṃ 『『virāgo』』tiādi vuttaṃ. Tattha āgatavasenāti tathā āgatapāḷivasena 『『virāgo nirodho』』ti hi tattha nibbānaṃ vuttanti idha 『『virāgasaññā, nirodhasaññā』』ti vuttasaññā nibbānārammaṇāpi siyuṃ. Tena vuttaṃ 『『dve lokuttarāpi hontī』』ti.

我來幫您將這段巴利文完整直譯成簡體中文： 將要來。雖然菩提分法確實無比喻地只是與聖道相應,因為是出離性。經教之說名為比喻說,所以說"以此毗婆舍那...等...說"。 140.. "以此隨觀三地諸行為'無常'"為無常隨觀,如是運作的毗婆舍那,但是因為它與具足自己俱生想而修習則已顯明,所以說"與無常隨觀一起生起的想"。或者以想為首而說示這毗婆舍那。在無我想等中也是這個方法。也是世間毗婆舍那,因為它們以"無常"等方式運作。"也是世間毗婆舍那"中的"也"字,意思是這裡也有混合的,爲了從意義獲得而確定意義並從自性顯示而說"離染"等。其中"依已來"指依如是已來的聖典方式,因為在那裡說涅槃為"離染、滅",所以這裡所說的"離染想、滅想"也可能是以涅槃為所緣。所以說"也有兩種出世間"。

1. Mettā etassa atthīti mettaṃ, cittaṃ. Taṃsamuṭṭhānaṃ kāyakammaṃ mettaṃ kāyakammaṃ. Esa nayo sesadvayepi. Imānipi mettākāyakammādīni bhikkhūnaṃ vasena āgatāni tesaṃ seṭṭhaparisabhāvato. Yathā pana bhikkhūsupi labbhanti, evaṃ gihīsupi labbhanti catuparisasādhāraṇattāti taṃ dassento 『『bhikkhūnañhī』』tiādimāha. Kāmaṃ ādibrahmacariyakadhammassavanenapi mettākāyakammāni labbhanti, nippariyāyato pana cārittadhammassavanena ayamattho icchitoti dassento 『『ābhisamācārikadhammapūraṇa』』nti āha. Tepiṭakampi buddhavacanaṃ paripucchanaatthakathanavasena pavattiyamānaṃ hitajjhāsayena pavattitabbato.

Āvīti pakāsaṃ, pakāsabhāvo cettha yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa sammukhabhāvatoti āha 『『sammukhā』』ti. Rahoti appakāsaṃ, appakāsatā ca yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa paccakkhābhāvatoti āha 『『parammukhā』』ti. Sahāyabhāvagamanaṃ tesaṃ purato. Ubhayehīti navakehi, therehi ca.

Paggayhāti paggaṇhitvā uccaṃ katvā.

Kāmaṃ mettāsinehasiniddhānaṃ nayanānaṃ ummīlanā, pasannena mukhena olokanañca mettaṃ kāyakammameva, yassa pana cittassa vasena nayanānaṃ mettāsinehasiniddhatā, mukhassa ca pasannatā, taṃ sandhāya vuttaṃ 『『mettaṃ manokammaṃ nāmā』』ti.

Lābhasaddo kammasādhano 『『lābhāvata, lābho laddho』』tiādīsu viya, so cettha 『『dhammaladdhā』』ti vacanato atītakālikoti āha 『『cīvarādayo laddhapaccayā』』ti. Dhammato āgatāti dhammikā. Tenāha 『『dhammaladdhā』』ti. Imameva hi atthaṃ dassetuṃ 『『kuhanādī』』tiādi vuttaṃ. Cittena vibhajanapubbakaṃ kāyena vibhajananti mūlameva dassetuṃ 『『evaṃ cittena vibhajana』』nti vuttaṃ, tena cittuppādamattenapi paṭivibhāgo na kātabboti dasseti. Appaṭivibhattanti bhāvanapuṃsakaniddeso, appaṭivibhattaṃ vā lābhaṃ bhuñjatīti kammaniddeso eva.

Taṃtaṃ neva gihīnaṃ deti attano ājīvasodhanatthaṃ. Na attanā bhuñjatīti attanāva na paribhuñjati 『『mayhaṃ asādhāraṇabhogitā mā hotū』』ti. 『『Paṭiggaṇhanto ca…pe… passatī』』ti iminā tassa lābhassa tīsupi kālesu sādhāraṇato ṭhapanaṃ dassitaṃ. 『『Paṭiggaṇhanto ca saṅghena sādhāraṇaṃ hotū』』ti iminā paṭiggahaṇakālo dassito, 『『gahetvā…pe… passatī』』ti iminā paṭiggahitakālo, tadubhayaṃ pana tādisena pubbābhogena vinā na hotīti atthasiddho purimakālo. Tayidaṃ paṭiggahaṇato pubbe vassa hoti 『『saṅghena sādhāraṇaṃ hotūti paṭiggahessāmī』』ti. Paṭiggaṇhantassa hoti 『『saṅghena sādhāraṇaṃ hotūti paṭiggaṇhāmī』』ti. Paṭiggahetvā hoti 『『saṅghena sādhāraṇaṃ hotūti paṭiggahitaṃ mayā』』ti evaṃ tilakkhaṇasampannaṃ katvā laddhalābhaṃ osānalakkhaṇaṃ avikopetvā paribhuñjanto sādhāraṇabhogī, appaṭivibhattabhogī ca hoti.

我來幫您將這段巴利文完整直譯成簡體中文： 141.. 有慈為慈,即心。由此生起的身業為慈身業。在其餘二種中也是這個方法。這些慈身業等也依比丘而來,因為他們是最勝的眾會。如在比丘中得到,也在居士中得到,因為是四眾共有,爲了顯示這個而說"因為比丘"等。雖然以聽聞初梵行法也得到慈身業,但無比喻地以聽聞行儀法欲求此義,爲了顯示這個而說"圓滿應行法"。三藏佛語也以詢問、解說的方式運作,應以利益意樂而運作。 "顯"為明顯,這裡明顯性是對著誰而作那身業,是對他的當面性,所以說"當面"。"隱"為不明顯,不明顯性是對著誰而作那身業,是對他的不現前性,所以說"背面"。他們前往助伴性。"兩者"即新學者和長老。 "舉起"為提起、上升而作。 雖然慈愛滋潤的眼睛的張開和以凈信的面容觀看就是慈身業,但依哪個心而有眼睛的慈愛滋潤和麵容的凈信,關於這個而說"名為慈意業"。 得字是業的能作,如在"得啊,已得"等中,這裡因為說"法得"是過去時,所以說"已得衣等資具"。從法而來為如法。所以說"法得"。爲了只顯示此義而說"諂誑等"。以心分別為先而以身份別,爲了只顯示根本而說"如是以心分別",由此顯示僅以心生起也不應作分別。"不分別"為中性詞的說示,或者"食用不分別的利養"就是業的說示。 他不給予這些給居士是爲了清凈自己的活命。不自己受用即自己不受用"愿我不成為不共受用者"。以"正受時...等...見"顯示那利養在三時中都置於共有。以"正受時愿與僧伽共有"顯示正受時,以"取了...等...見"顯示已受時,但這兩者若無如此的前加行則不會有,所以前時是義理成就的。這在受取之前他有"愿與僧伽共有而我將受取",正受取時他有"愿與僧伽共有而我正受取",已受取時他有"愿與僧伽共有而我已受取",如是具足三相而得到的利養,不壞最後相而受用者,成為共受用者和不分別受用者。

Imaṃ pana sāraṇīyadhammanti imaṃ catutthaṃ saritabbayuttadhammaṃ. Na hi…pe… gaṇhanti, tasmā sādhāraṇabhogitā eva dussīlassa natthīti ārambhopi tāva na sambhavati, kuto pūraṇanti adhippāyo. 『『Parisuddhasīlo』』ti iminā lābhassa dhammikabhāvaṃ dasseti. 『『Vattaṃ akhaṇḍento』』ti iminā appaṭivibhattabhogitaṃ, sādhāraṇabhogitañca dasseti. Sati pana tadubhaye sāraṇīyadhammo pūrito eva hotīti āha 『『pūretī』』ti. 『『Odissakaṃkatvā』』ti etena anodissakaṃ katvā pituno, ācariyupajjhāyādīnaṃ vā therāsanato paṭṭhāya dentassa sāraṇīyadhammoyeva hotīti. Sāraṇīyadhammo panassa na hotīti paṭijagganaṭṭhāne odissakaṃ katvā dinnattā. Tenāha 『『palibodhajagganaṃ nāma hotī』』tiādi. Yadi evaṃ sabbena sabbaṃ sāraṇīyadhammapūrakassa odissakadānaṃ na vaṭṭatīti? No na vaṭṭati yuttaṭṭhāneti dassento 『『tena panā』』tiādimāha. Gilānādīnaṃ odissakaṃ katvā dānaṃ appaṭivibhāgapakkhikaṃ 『『asukassa na dassāmī』』ti paṭikkhepassa abhāvato. Byatirekappadhāno hi paṭivibhāgo. Tenāha 『『avasesa』』ntiādi. Adātumpīti pi-saddena dātumpi vaṭṭatīti dasseti, tañca kho karuṇāyanavasena, na vattapūraṇavasena.

Susikkhitāyāti sāraṇīyadhammapūraṇavidhimhi suṭṭhu sikkhitāya, sukusalāyāti attho. Idāni tassā kosallaṃ dassetuṃ 『『susikkhitāya hī』』tiādi vuttaṃ. 『『Dvādasahi vassehi pūrati, na tato ora』』nti iminā tassa duppūraṇaṃ dasseti. Tathā hi so mahapphalo mahānisaṃso, diṭṭhadhammikehipi tāva garutarehi phalānisaṃsehi ca anugato. Taṃsamaṅgī ca puggalo visesalābhī ariyapuggalo viya loke acchariyabbhutadhammasamannāgato hoti. Tathā hi so duppajahaṃ dānamayassa, sīlamayassa ca puññassa paṭipakkhadhammaṃ sudūre vikkhambhitaṃ katvā suvisuddhena cetasā loke pākaṭo paññāto hutvā viharati, tassimamatthaṃ byatirekato, anvayato ca vibhāvetuṃ 『『sace hī』』tiādi vuttaṃ, taṃ suviññeyyameva.

Idāni ye samparāyike, diṭṭhadhammike ca ānisaṃse dassetuṃ 『『eva』』ntiādi vuttaṃ. Neva issā, na macchariyaṃ hoti cirakālabhāvanāya vidhutabhāvato. Manussānaṃ piyo hoti pariccāgasīlatāya visuddhattā. Tenāha 『『dadaṃ piyo hoti bhajanti naṃ bahū』』tiādi (a. ni.

我來幫您將這段巴利文完整翻譯成簡體中文： "這可念法"指這第四個應當記憶的法。"不...等...取",所以惡戒者甚至沒有共受用性,所以開始就不可能,何況圓滿,這是意思。以"清凈戒"顯示利養的如法性。以"不破壞行儀"顯示不分別受用性和共受用性。當有這兩者時可念法就已圓滿,所以說"圓滿"。以"作特定"顯示不作特定而從父親、親教師和戒師等的長老座位開始給予就是可念法。但他的不成為可念法是因為在看護處作特定而給予。所以說"名為看護羈絆"等。如果這樣,圓滿可念法者完全不可以特定佈施嗎?不是不可以,在適當的地方,爲了顯示這個而說"但他"等。對病人等作特定佈施屬於不分別一邊,因為沒有"不給某某"的拒絕。因為分別是以反面為主。所以說"其餘"等。"也不給予"中的"也"字顯示也可以給予,那是依憐憫方式,不是依圓滿行儀方式。 "善學"指在圓滿可念法的方法中善好學習,意思是善巧。現在爲了顯示它的善巧而說"因為善學"等。以"十二年圓滿,不在此下"顯示它難以圓滿。確實如此,它是大果大功德,即使現法中也隨著沉重的果功德。具足它的人如同得殊勝的聖者一樣,在世間具足稀有未曾有法。確實如此,他使難以舍離的施福和戒福的對治法遠遠鎮伏,以極清凈心而住,在世間顯著、聞名,爲了從反面和順面顯示它的這個意義而說"如果"等,那是很容易理解的。 現在爲了顯示來世和現法的功德而說"如是"等。既無嫉妒也無慳吝,因為以長時修習而遠離。為人所愛,因為舍離性而清凈。所以說"施者為人愛,多人親近他"等。

5.34). Sulabhapaccayo hoti dānavasena uḷārajjhāsayānaṃ paccayalābhassa idhānisaṃsabhāvato dānassa. Pattagataṃ assa diyyamānaṃna khīyati pattagatavasena dvādasavassikassa mahāpattassa avicchedena pūritattā. Aggabhaṇḍaṃ labhati devasikaṃ dakkhiṇeyyānaṃ aggato paṭṭhāya dānassa dinnattā. Bhayevā…pe… āpajjanti deyyapaṭiggāhakavikappaṃ akatvā attani nirapekkhacittena cirakālaṃ dānapūratāya pasāditacittattā.

Tatrāti tesu ānisaṃsesu vibhāvetabbesu. Imāni taṃ dīpanāni vatthūni kāraṇāni. Alabhantāpīti amahāpuññatāya na lābhino samānāpi. Bhikkhācāramaggasabhāganti sabhāgaṃ tabbhāgiyaṃ bhikkhācāramaggaṃ jānanti.

Anuttarimanussadhammattā, therānaṃ saṃsayavinodanatthañca 『『sāraṇīyadhammo me bhante pūrito』』ti āha. Tathā hi dutiyavatthusmimpi therena attā pakāsito. Manussānaṃ piyatāya, sulabhapaccayatāyapi idaṃ vatthumeva. Pattagatākhīyanassa pana visesaṃ vibhāvanato 『『idaṃ tāva…pe… ettha vatthu』』nti vuttaṃ.

Giribhaṇḍamahāpūjāyāti cetiyagirimhi sakalalaṅkādīpe, yojanappamāṇe samudde ca nāvāsaṅghāṭādike ṭhapetvā dīpapupphagandhādīhi kariyamānamahāpūjāyaṃ. Pariyāyenapīti lesenapi. Anucchavikanti sāraṇīyadhammapūraṇatopi idaṃ yathābhūtappavedanaṃ tumhākaṃ anucchavikanti attho.

Anārocetvāva palāyiṃsu corabhayena. 『『Attano dujjīvikāyā』』ti ca vadanti.

Vaṭṭissatīti kappissati. Therī sāraṇīyadhammapūrikā ahosi, therassa pana sīlatejeneva devatā ussukkaṃ āpajji.

Natthi etesaṃ khaṇḍanti akhaṇḍāni. Taṃ pana nesaṃ khaṇḍaṃ dassetuṃ 『『yassā』』tiādi vuttaṃ. Tattha upasampannasīlānaṃ uddesakkamena ādi antā veditabbā. Tenāha 『『sattasū』』tiādi. Anupasampannasīlānaṃ pana samādānakkamenapi ādi antā labbhanti. Pariyante chinnasāṭako viyāti vatthante, dasante vā chinnavatthaṃ viya, visadisūdāharaṇaṃ cetaṃ 『『akhaṇḍānī』』ti imassa adhigatattā. Evaṃ sesānipi udāharaṇāni. Khaṇḍitabhinnatā khaṇḍaṃ, taṃ etassa atthīti khaṇḍaṃ, sīlaṃ. 『『Chidda』』ntiādīsupi eseva nayo. Vemajjhe bhinnaṃ vinivijjhanavasena visabhāgavaṇṇena gāvī viyāti sambandho. Sabalarahitāni asabalāni. Tathā akammāsāni. Sīlassa taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ. Yasmā ca taṃsamaṅgīpuggalo serī sayaṃvasī bhujisso nāma hoti, tasmāpi bhujissāni. Tenevāha 『『bhujissabhāvakāraṇatobhujissānī』』ti. Suparisuddhabhāvena pāsaṃsattā viññupasatthāni. Imināhaṃ sīlena devo vā bhaveyyaṃ, devaññataro vā, tattha 『『nicco dhuvo sassato』』ti, 『『sīlena suddhī』』ti ca evaṃ ādinā taṇhādiṭṭhīhi aparāmaṭṭhattā. 『『Ayaṃ te sīlesu doso』』ti catūsupi vipattīsu yāya kāyaci vipattiyā dassanena parāmaṭṭhuṃ anuddhaṃsetuṃ. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.

Samānabhāvūpagatasīlāti sīlasampattiyā samānabhāvaṃ upagatasīlā sabhāgavuttikā. Kāmaṃ puthujjanānañca catupārisuddhisīle nānattaṃ na siyā, taṃ pana na ekantikaṃ, idaṃ ekantikaṃ niyatabhāvatoti āha 『『natthi maggasīle nānatta』』nti. Taṃ sandhāyetaṃ vuttanti maggasīlaṃ sandhāya etaṃ 『『yāni tāni sīlānī』』tiādi vuttaṃ.

我來直譯這段巴利文: 5.34 通過佈施的力量使人易於獲得資具，這是由於佈施在此處的功德性質，使具有廣大意樂的人容易獲得資具。他所施予的缽食不會耗盡，因為十二年來大缽持續不斷地裝滿。每日都得到最上等的物品，這是因為從最上等的應供者開始佈施的緣故。對於......等的怖畏，這是由於長期以來不考慮應施者與受施者的差別，以無所期待之心修習佈施而獲得清凈心的緣故。 在此中，即在那些應當闡明的功德中。這些是闡明那些的事例因緣。即使是不獲得的人，即使是由於微小福德而不能獲得的人。知道相同的乞食道路，即知道與此有關的乞食道路。 因為是最上人法，也爲了消除長老們的疑惑，所以說"尊者，我已圓滿親和法。"同樣在第二個事例中，長老也表明了自己。對於人們的親愛、易得資具，這也是同一個事例。爲了顯示缽食不盡的特殊性，所以說"這且......等......在此事例"。 吉利般荼大供養，即在支提山、整個楞伽洲(現在的斯里蘭卡)，以及約一由旬範圍的海上，安置船筏等，用燈花香等所作的大供養。即使以方便，即以權宜方式。適當的，意思是從圓滿親和法來說，如實宣說這些對你們是適當的。 因為害怕盜賊而不告而逃。也說"因為自己生活困難"。 將會適合，將會合適。女長老是親和法的圓滿者，而長老則是由戒力使得諸天發起精進。 這些無有毀壞，即是完整的。爲了顯示它們的毀壞，所以說"凡是"等。其中，對於具足戒者，應知依誦次第的開始和結束。因此說"在七種"等。而對於未具足戒者，也可依受持次第得知開始和結束。如衣服邊緣破損，如衣服的邊緣或末端破損，這是不恰當的比喻，因為已得到"無毀壞"的意思。其餘的譬喻也是如此。毀壞破損性是毀壞，具有這種情況的是毀壞的戒。在"破漏"等中也是這樣的道理。如同母牛中間因穿透而以異色顯現，這是相連的。無斑駁即離斑駁。同樣無污點。戒能從渴愛的奴役中解脫，引生向涅槃之緣。又因為具有此戒的補特伽羅成為自由自在、自主的解脫者，所以稱為自由。因此說"由作自由因故為自由"。因清凈而為智者所讚歎故為智者所贊。由於不被"以此戒我將成為天神或某位天神，在彼處常恒、堅固、永恒"，以及"依戒得清凈"等如是渴愛、邪見所執取。"這是你們戒的過失"，不能以四種毀壞中任何一種毀壞來指責、誹謗。能引生定的功用為定的資糧。 成就相同戒性，即由戒的圓滿而達到相同性質的戒，有相同的行為。雖然凡夫在四遍凈戒上也沒有差異，但那不是決定的，這是決定的確定性，所以說"道戒無差異"。依此而說這些，即依道戒而說這"凡是那些戒"等。

Yāyanti yā ayaṃ mayhañceva tumhākañca paccakkhabhūtā . Diṭṭhīti maggasammādiṭṭhi. Niddosāti nidhutadosā, samucchinnarāgādipāpadhammāti attho. Niyyātīti vaṭṭadukkhato nissarati nigacchati. Sayaṃ niyyantasseva hi 『『taṃsamaṅgīpuggalaṃ vaṭṭadukkhato niyyāpetī』』ti vuccati. Yā satthu anusiṭṭhi, taṃ karotīti takkaro, tassa, yathānusiṭṭhaṃ paṭipajjanakassāti attho. Samānadiṭṭhibhāvanti sadisadiṭṭhibhāvaṃ saccasampaṭivedhena abhinnadiṭṭhibhāvaṃ. Vuddhiyevāti ariyavinaye guṇehi vuḍḍhiyeva, no parihānīti ayaṃ aparihāniyadhammadesanā attanopi sāsanassa addhaniyataṃ ākaṅkhantena bhagavatā idha desitā.

142.Āsannaparinibbānattāti katipayamāsādhikena saṃvaccharamattena parinibbānaṃ bhavissatīti katvā vuttaṃ. Etaṃyevāti 『『iti sīla』』ntiādikaṃyeva iti sīlanti ettha iti-saddo pakārattho, parimāṇattho ca ekajjhaṃ katvā gahitoti āha 『『evaṃ sīlaṃ ettakaṃ sīla』』nti. Evaṃ sīlanti evaṃ pabhedaṃ sīlaṃ. Ettakanti etaṃ paramaṃ, na ito bhiyyo. Catupārisuddhisīlanti maggassa sambhārabhūtaṃ lokiyacatupārisuddhisīlaṃ. Cittekaggatā samādhīti etthāpi eseva nayo. Yasmiṃ sīle ṭhatvāti yasmiṃ lokuttarakusalassa padaṭṭhānabhūte 『『pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī』』ti (ma. ni. 3.431; kathā. 874) evaṃ vuttasīle patiṭṭhāya. Esoti maggaphalasamādhi. Paribhāvitoti tena sīlena sabbaso bhāvito sambhāvito. Mahapphalo hoti mahānisaṃsoti maggasamādhi tāva sāmaññaphalehi mahapphalo, vaṭṭadukkhavūpasamena mahānisaṃso. Itaro paṭippassaddhippahānena mahapphalo, nibbutisukhuppattiyā mahānisaṃso. Yamhi samādhimhiṭhatvāti yasmiṃ lokuttarakusalassa padaṭṭhānabhūte pādakajjhānasamādhimhi ceva vuṭṭhānagāminisamādhimhi ca ṭhatvā. Sāti maggaphalapaññā. Tena paribhāvitāti tena yathāvuttasamādhinā sabbaso bhāvitā paribhāvitā. Mahapphalamahānisaṃsatā samādhimhi vuttanayena veditabbā. Api ca te bojjhaṅgamaggaṅgajhānaṅgappabhedahetutāya mahapphalā sattadakkhiṇeyyapuggalavibhāgahetutāya mahānisaṃsāti veditabbā. Yāya paññāya ṭhatvāti yāyaṃ vipassanāpaññāyaṃ, samādhivipassanāpaññāyaṃ vā ṭhatvā. Samathayānikassa hi samādhisahagatāpi paññā maggādhigamāya visesapaccayo hotiyeva. Sammadevāti suṭṭhuyeva yathā āsavānaṃ lesopi nāvasissati, evaṃ sabbaso āsavehi vimuccati. Aggamaggakkhaṇañhi sandhāyetaṃ vuttaṃ.

我來直譯這段巴利文： 這些是什麼，即是對我和你們顯而易見的。見即是道正見。無過失即是已除去過失，意思是已斷盡貪等惡法。出離即是從輪迴苦中出離到達。因為只有自己出離的人才說"使具有此的補特伽羅從輪迴苦中出離"。依師教而行者即是如是行者，意思是依教導而實踐者。具有相同見即是具有相似的見解，以證悟真諦而具有無差異的見解。唯增長即是在聖者律中唯有功德增長，無有衰退，這不衰退法的開示是世尊希望自己的教法久住而在此處所說的。 142 因接近般涅槃，是說因為再過一年零幾個月就要般涅槃了。只是這些，即只是"如是戒"等。這裡的"如是"一詞表示方式和數量的意思合在一起，所以說"如是戒、如此戒"。如是戒即是如此種類的戒。如此即是最高的，不會超過這個。四遍凈戒即是作為道的資糧的世間四遍凈戒。心一境性即定，在這裡也是同樣的道理。住立於何戒中，即依止於作為出世間善法基礎的"在這之前，他的身業、語業、活命都已經清凈"所說的戒中。這個即是道果定。被培育即是被那個戒完全培育圓滿。有大果報大功德，即道定首先以沙門果為大果報，以息滅輪迴苦為大功德。另一個（果定）以寂靜斷除為大果報，以獲得寂滅樂為大功德。住立於何定中，即依止於作為出世間善法基礎的基礎禪定和出起觀定中。那個即是道果慧。被那個培育即是被上述的定完全培育培養。大果報大功德的意義應如定中所說的方式理解。又應知它們以是覺支、道支、禪支差別的因而有大果報，以是七種應供養人差別的因而有大功德。依止於何慧，即依止於這觀慧或定觀慧中。因為對奢摩他行者來說，與定相應的慧也確實是證得道的特殊條件。正確地即是善巧地，如同不留下煩惱的絲毫殘餘那樣完全從諸漏中解脫。這是依最上道剎那而說的。

1. Lokiyatthasaddānaṃ viya abhiranta-saddassa siddhi daṭṭhabbā. Abhirantaṃ abhirataṃ abhiratīti hi atthato ekaṃ. Abhiranta-saddo cāyaṃ abhirucipariyāyo, na assādapariyāyo. Assādavasena hi katthaci vasantassa assādavatthuvigamena siyā tassa tattha anabhirati, yadidaṃ khīṇāsavānaṃ natthi, pageva buddhānanti āha 『『buddhānaṃ…pe… natthī』』ti. Abhirativasena katthaci vasitvā tadabhāvato aññattha gamanaṃ nāma buddhānaṃ natthi. Veneyyavinayanatthaṃ pana katthaci vasitvā tasmiṃ siddhe veneyyavinayanatthameva tato aññattha gacchanti, ayamettha yathāruci. Āyāmāti ettha ā-saddo 『『āgacchā』』ti iminā samānatthoti āha 『『ehi yāmā』』ti. Ayāmāti pana pāṭhe a-kāro nipātamattaṃ. Santikāvacarattā theraṃ ālapati, na pana tadā satthu santike vasantānaṃ bhikkhūnaṃ abhāvato. Aparicchinnagaṇano hi tadā bhagavato santike bhikkhusaṅgho . Tenāha 『『mahatā bhikkhusaṅghena saddhi』』nti. Ambalaṭṭhikāgamananti ambalaṭṭhikāgamanapaṭisaṃyuttapāṭhamāha. Pāṭaligamaneti etthāpi eseva nayo. Uttānameva anantaraṃ, heṭṭhā ca saṃvaṇṇitarūpattā.

Sāriputtasīhanādavaṇṇanā

145.『『Āyasmā sāriputto』』tiādi pāṭhajātaṃ. Sampasādanīyeti sampasādanīyasutte (dī. ni. 3.141) vitthāritaṃ porāṇaṭṭhakathāyaṃ, tasmā mayampi tattheva naṃ atthato vitthārayissāmāti adhippāyo.

Dussīlaādīnavavaṇṇanā

1. Āgantvā vasanti ettha āgantukāti āvasatho, tadeva agāranti āha 『『āvasathāgāranti āgantukānaṃ āvasathageha』』nti. Dvinnaṃrājūnanti licchavirājamagadharājūnaṃ. Sahāyakāti sevakā. Kulānīti kuṭumbike. Santhatanti santhari, sabbaṃ santhari sabbasanthari, taṃ sabbasanthariṃ. Bhāvanapuṃsakaniddeso cāyaṃ. Tenāha 『『yathā sabbaṃ santhataṃ hoti, eva』』nti.

149.Dussīloti ettha du-saddo abhāvattho 『『duppañño』』tiādīsu (ma. ni. 1.449; a. ni. 5.10) viya, na garahatthoti āha 『『asīlo nissīlo』』ti. Bhinnasaṃvaroti ettha yo samādinnasīlo kenaci kāraṇena sīlabhedaṃ patto, so tāva bhinnasaṃvaro hoti. Yo pana sabbena sabbaṃ asamādinnasīlo ācārahīno, so kathaṃ bhinnasaṃvaro nāma hotīti? Sopi sādhusamācārassa parihāniyassa bheditattā bhinnasaṃvaro eva nāma. Vissaṭṭhasaṃvaro saṃvararahitoti hi vuttaṃ hoti.

Taṃ taṃ sippaṭṭhānaṃ. Māghātakāleti 『『mā ghātetha pāṇino』』ti evaṃ māghātāti ghosanaṃ ghositadivase.

Abbhuggacchati pāpako kittisaddo.

Ajjhāsayena maṅku hotiyeva vippaṭisāribhāvato.

Tassāti dussīlassa. Samādāya pavattiṭṭhānanti uṭṭhāya samuṭṭhāya katakāraṇaṃ. Āpāthaṃ āgacchatīti taṃ manaso upaṭṭhāti. Ummīletvā idhalokanti ummīlanakāle attano puttadārādidassanavasena idha lokaṃ passati. Nimīletvā paralokanti nimīlanakāle gatinimittupaṭṭhānavasena paralokaṃ passati. Tenāha 『『cattāro apāyā』』tiādi. Pañcamapadanti 『『kāyassa bhedā』』tiādinā vutto pañcamo ādīnavakoṭṭhāso.

Sīlavantaānisaṃsavaṇṇanā

150.Vuttavipariyāyenāti vuttāya ādīnavakathāya vipariyāyena. 『『Appamatto taṃ taṃ kasivāṇijjādiṃ yathākālaṃ sampādetuṃ sakkotī』』tiādinā 『『pāsaṃsaṃ sīlamassa atthīti sīlavā. Sīlasampannoti sīlena samannāgato. Sampannasīlo』』ti evamādikaṃ pana atthavacanaṃ sukaranti anāmaṭṭhaṃ.

我來直譯這段巴利文： 143 應當理解"abhiranta"（喜樂）一詞的形成如同世間義的詞語。因為"abhirantaṃ、abhirataṃ、abhirati"（喜樂）在意義上是相同的。這個"abhiranta"詞是"abhiruci"（喜好）的同義詞，不是"assāda"（味著）的同義詞。因為對某處以味著方式而住的人，當味著對像消失時可能會對那裡不喜樂，這種情況對於漏盡者是沒有的，更不用說諸佛了，所以說"諸佛......等......沒有"。諸佛不會因為以喜樂方式住在某處，而因為那裡沒有（喜樂）就去其他地方。但是爲了調伏應被調伏者，在某處住后，當那個目的達成時，只是爲了調伏其他應被調伏者而去其他處，這就是這裡的隨意。在"āyāma"中，"ā"音與"āgacchā"（來）同義，所以說"來，我們去"。在"ayāma"的讀法中，"a"音只是助詞。因為是親近侍者而稱呼長老，不是因為當時在世尊身邊的比丘們不存在。因為當時在世尊身邊的比丘僧眾是無法計數的。因此說"與大比丘僧眾一起"。說"去庵婆羅提迦"是說與去庵婆羅提迦有關的經文。在"去巴達利"中也是同樣的道理。因為接下來的和前面已經解釋過的形式都是明顯的。 舍利弗獅子吼註釋 145. "具壽舍利弗"等經文。在《凈信經》中已詳細說明于古註釋中，因此我們也將在那裡詳細解釋其意義，這是（我們的）意趣。 惡戒過患註釋 148 來此而住的是來客，因此客舍就是房舍，所以說"客舍即是來客的住所"。兩位國王即是離車王和摩揭陀王。朋友即是侍者。諸家即是居士們。鋪設即是已鋪設，全部鋪設即是普遍鋪設，那普遍鋪設。這是中性詞的說明。因此說"如同一切都被鋪設那樣"。 149 在"惡戒"中，"du"（惡）字表示缺乏之義，如在"愚癡"等詞中，不是責備之義，所以說"無戒、離戒"。在"破壞防護"中，首先，已受持戒者因某種原因而破戒，他是破壞防護者。但是完全沒有受持戒律、缺乏行爲規範的人，怎麼稱為破壞防護者呢？他也因為失壞了善良的行為而確實稱為破壞防護者。因為說是"放棄防護、缺乏防護"。 那個那個工藝處。在禁殺時期即是在宣佈"不要殺害生命"這樣禁殺的日子。 惡名聲升起。 由於內心意樂而確實懊惱，因為有追悔。 對於他即是對於惡戒者。受持而行處即是奮起努力所作的原因。來到感官範圍即是那個在心中顯現。開眼見此世即是在開眼時通過見到自己的子女等而見到此世。閉眼見他世即是在閉眼時通過趣相顯現而見到他世。因此說"四惡趣"等。第五項即是以"身壞"等所說的第五種過患部分。 持戒功德註釋 150 以所說的相反方式即是以所說的過患之說的相反方式。諸如"不放逸者能夠適時成就那個那個農商等"等。而"有值得稱讚的戒故為持戒者。具足戒即是具有戒。圓滿戒"等這樣的詞義解釋是容易的，所以沒有提及。

151.Pāḷimuttakāyāti saṅgītianāruḷhāya dhammikathāya. Tatthevāti āvasathāgāre eva.

Pāṭaliputtanagaramāpanavaṇṇanā

152.Issariyamattāyāti issariyappamāṇena, issariyena ceva vittūpakaraṇena cāti evaṃ vā attho daṭṭhabbo. Upabhogūpakaraṇānipi hi loke 『『mattā』』ti vuccanti. Pāṭaligāmaṃ nagaraṃ katvāti pubbe 『『pāṭaligāmo』』ti laddhanāmaṃ ṭhānaṃ idāni nagaraṃ katvā. Māpentīti patiṭṭhāpenti. Āyamukhapacchindanatthanti āyadvārānaṃ upacchedanāya. 『『Sahassasevā』』ti vā pāṭho, sahassaso eva. Tenāha 『『ekekavaggavasena sahassaṃ sahassaṃ hutvā』』ti. Gharavatthūnīti gharapatiṭṭhāpanaṭṭhānāni. Cittāni namantīti taṃtaṃdevatānubhāvena tattha tattheva cittāni namanti vatthuvijjāpāṭhakānaṃ, yattha yattha tāhi vatthūni pariggahitāni. Sippānubhāvenāti sippānugatavijjānubhāvena. Nāgaggāhoti nāgānaṃ nivāsappariggaho. Sesadvayesupi eseva nayo. Pāsāṇoti appalakkhaṇapāsāṇo. Khāṇukoti yo koci khāṇuko . Sippaṃ jappitvā tādisaṃ sārambhaṭṭhānaṃ pariharitvā anārambhe ṭhāne tāhi vatthupariggāhikāhi devatāhi saddhiṃ mantayamānāviya taṃtaṃgehāni māpenti upadesadānavasena. Nesanti vatthuvijjāpāṭhakānaṃ, sabbāsaṃ devatānaṃ. Maṅgalaṃ vaḍḍhāpessantīti maṅgalaṃ brūhessanti. Paṇḍitadassanādīni hi uttamamaṅgalāni. Tenāha 『『atha maya』』ntiādi.

Saddo abbhuggacchati avayavadhammena samudāyassa apadisitabbato yathā 『『alaṅkato devadatto』』ti.

Ariyakamanussānanti ariyadesavāsimanussānaṃ. Rāsivasenevāti 『『sahassaṃ satasahassa』』ntiādinā rāsivaseneva, appakassa pana bhaṇḍassa kayavikkayo aññatthāpi labbhatevāti 『『rāsivasenevā』』ti vuttaṃ. Vāṇijāya patho pavattiṭṭhānanti vaṇippathoti purimavikappe attho dutiyavikappe pana vāṇijānaṃ patho pavattiṭṭhānanti, vaṇippathoti imamatthaṃ dassento 『『vāṇijānaṃ vasanaṭṭhāna』』nti āha. Bhaṇḍapuṭe bhindanti mocenti etthāti puṭabhedananti ayamettha atthoti āha 『『bhaṇḍapuṭe…pe… vuttaṃ hotī』』ti.

Ca-kārattho samuccayattho vā-saddo.

153.Kāḷakaṇṇī sattāti attanā kaṇhadhammabahulatāya paresañca kaṇhavipākānatthanibbattinimittatāya 『『kāḷakaṇṇī』』ti laddhanāmā parūpaddavakarā appesakkhasattā. Tanti bhagavantaṃ. Pubbaṇhasamayanti pubbaṇhe ekaṃ samayaṃ. Gāmappavisananīhārenāti gāmappavesana nivasanākārena. Kāyapaṭibaddhaṃ katvāti cīvaraṃ pārupitvā, pattaṃ hatthena gahetvāti attho.

Etthāti etasmiṃ vā sakappitappadese. Saññateti sammadeva saññate susaṃvutakāyavācācitte.

Pattiṃ dadeyyāti attanā pasutaṃ puññaṃ tāsaṃ devatānaṃ anuppadajjeyya. 『『Pūjitā』』tiādīsu tadeva pattidānaṃ pūjā, anāgate eva upaddave ārakkhasaṃvidhānaṃ paṭipūjā. 『『Yebhuyyena ñātimanussā ñātipetānaṃ pattidānādinā pūjanamānanādīni karonti ime pana aññātakāpi samānā tathā karonti, tasmā nesaṃ sakkaccaṃ ārakkhā saṃvidhātabbā』』ti aññamaññaṃ sampavāretvā devatā tattha ussukkaṃ āpajjantīti dassento 『『ime』』tiādimāha. Balikammakaraṇaṃ mānanaṃ, sampati uppannaparissayaharaṇaṃ paṭimānanti dassetuṃ 『『ete』』tiādi vuttaṃ.

Sundarāni passatīti sundarāni iṭṭhāni eva passati, na aniṭṭhāni.

我來直譯這段巴利文： 151 在經外的，即在未被結集的法語中。就在那裡，即就在客舍中。 巴達利城建造註釋 152 以權勢量，即以權勢的程度，或者應理解為以權勢和財物資具。因為在世間，受用資具也稱為"量"。將巴達利村建成城市，即將從前稱為"巴達利村"的地方現在建成城市。建造即是建立。爲了切斷收入門戶，即爲了截斷收入之門。或讀為"千次"，即千次千次。因此說"以每一組一千一千"。房屋地基即是建房的地方。心傾向，即是由於各個神靈的威力，房地評定者的心就傾向於那些地方，那些神靈已經佔據的地方。以工巧的威力，即以隨工巧的明咒威力。龍的佔據即是龍的居所佔有。在其餘兩種中也是同樣的道理。石頭即是無吉祥相的石頭。樁即是任何樁子。誦唸咒術后避開那樣的有障礙處，在無障礙處與那些佔據地基的神靈一起商議似的，以指導的方式建造各種房屋。對他們，即對房地評定者，對所有神靈。將增長吉祥，即將使吉祥增長。因為見智者等是最上的吉祥。因此說"那麼我們"等。 聲音升起，因為依部分法而應說明整體，如"提婆達多裝飾"。 聖地的人們，即住在聖地的人們。只以堆積方式，即以"一千、十萬"等堆積方式，因為少量物品的買賣在其他地方也可獲得，所以說"只以堆積方式"。商隊道是商人的道路活動處，這是第一種解釋的意思；第二種解釋則是商人的道路活動處是商隊道，顯示這個意思而說"商人的住處"。在這裡打開貨物包裹，所以稱為打包處，這是這裡的意思，因此說"貨物包裹......等......是說"。 "ca"（和）字是"vā"（或）字的集合義。 153 黑暗眾生，即因為自己多有黑法，又是引生對他人黑暗果報的原因，而得名為"黑暗"的加害他人的微賤眾生。他，即世尊。在上午時分，即在上午的一個時候。以入村的儀態，即以進入村落的威儀形態。使繫於身，即披上袈裟，手持缽的意思。 在這裡，即在這個已計劃的地方。調伏者，即善調伏的、善護持身語意者。 應該回向，即應該將自己所修的功德迴向給那些神靈。在"受供養"等中，那個迴向就是供養，在未來的困難中提供保護是回報供養。說"這些"等是爲了顯示："大多數親屬對親屬鬼作供養等尊敬等，但這些雖然是非親屬卻也這樣做，因此應該為他們認真安排保護"，神靈們互相請求而在那裡發起精進。說"這些"等是爲了顯示：供養是作供品，尊敬是除去現在生起的危難。 見到善事，即只見到善好的、可意的事，不見不可意的事。

154.Āṇiyo koṭṭetvāti lahuke dārudaṇḍe gahetvā kavāṭaphalake viya aññamaññaṃ sambandhe kātuṃ āṇiyo koṭṭetvā. Nāvāsaṅkhepena kataṃ uḷumpaṃ, veḷunaḷādike saṅgharitvā valliādīhi kalāpavasena bandhitvā kattabbaṃ kullaṃ.

Udakaṭṭhānassetaṃ adhivacananti yathāvuttassa yassa kassaci udakaṭṭhānassa etaṃ 『『aṇṇava』』nti adhivacanaṃ, samuddassevāti adhippāyo. Saranti idha nadī adhippetā sarati sandatīti katvā. Gambhīravitthatanti agādhaṭṭhena gambhīraṃ, sakalalokattayabyāpitāya vitthataṃ. Visajjāti anāsajja appatvā. Pallalāni tesaṃ ataraṇato. Vināyeva kullenāti īdisaṃ udakaṃ kullena īdisena vinā eva tiṇṇā medhāvino janā, taṇhāsaraṃ pana ariyamaggasaṅkhātaṃ setuṃ katvā nittiṇṇāti yojanā.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Ariyasaccakathāvaṇṇanā

155.Mahāpanādassa rañño. Pāsādakoṭiyaṃkatagāmoti pāsādassa patitathupikāya patiṭṭhitaṭṭhāne niviṭṭhagāmo. Ariyabhāvakarānanti ye paṭivijjhanti, tesaṃ ariyabhāvakarānaṃ nimittassa kattubhāvūpacāravaseneva vuttaṃ. Tacchāvipallāsabhūtabhāvena saccānaṃ. Anubodho pubbabhāgiyaṃ ñāṇaṃ, paṭivedho maggañāṇena abhisamayo, tattha yasmā anubodhapubbako paṭivedho anubodhena vinā na hoti, anubodhopi ekacco paṭivedhena sambandho, tadubhayābhāvahetukañca vaṭṭeva saṃsaraṇaṃ, tasmā vuttaṃ pāḷiyaṃ 『『ananubodhā…pe… tumhākañcā』』ti. Paṭisandhiggahaṇavasena bhavato bhavantarūpagamanaṃ sandhāvanaṃ, aparāparaṃ cavanupapajjanavasena sañcaraṇaṃ saṃsaraṇanti āha 『『bhavato』』tiādi. Sandhāvitasaṃsaritapadānaṃ kammasādhanataṃ sandhāyāha 『『mayā ca tumhehi cā』』ti paṭhamavikappe. Dutiyavikappe pana bhāvasādhanataṃ hadaye katvā 『『mamañceva tumhākañcā』』ti yathārutavaseneva vuttaṃ. Nayanasamatthāti pāpanasamatthā, dīgharajjunā baddhasakuṇaṃ viya rajjuhattho puriso desantaraṃ taṇhārajjunā baddhaṃ sattasantānaṃ abhisaṅkhāro bhavantaraṃ neti etāyāti bhavanetti, taṇhā, sā ariyamaggasatthena suṭṭhu hatā chinnāti bhavanettisamūhatā.

Anāvattidhammasambodhiparāyaṇavaṇṇanā

156.Dve gāmā 『『nātikā』』ti evaṃ laddhanāmo, ña-kārassa cāyaṃ na-kārādesena niddeso 『『animittā na nāyare』』tiādīsu (visuddhi. 1.174; jā. aṭṭha. 2.2.34) viya. Tenāha 『『ñātigāmake』』ti . Giñjakā vuccanti iṭṭhakā, giñjakāhi eva kato āvasathoti giñjakāvasatho. So kira āvāso yathā sudhāparikammena sampayojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā kato. Tena vuttaṃ 『『iṭṭhakāmaye āvasathe』』ti. Tulādaṇḍakavāṭaphalakāni pana dārumayāneva.

我來直譯這段巴利文： 154 打入木釘，即拿取輕木棒，如門板那樣使它們互相連線而打入木釘。船的簡略形式製成的筏，竹子蘆葦等集合起來用藤等束成捆而做成的木筏。 這是水處的同義語，即對任何上述水處，這個"aṇṇava"（海洋）是同義語，意思是隻指大海。流，這裡是指河流，因為流動奔流。深廣，以無底為深，以遍及整個三界為廣。避開，即不觸碰不到達。沼澤，因為它們不能渡過。無需木筏，即智慧之人渡過這樣的水不需要這樣的木筏，但是渡過渴愛之流是以聖道稱為橋樑而渡過，這是句子的連線。 第一誦分註釋完成。 聖諦論註釋 155 大般那陀王的。在宮殿頂上建立的村莊，即在宮殿倒塌的寶塔建立處所建的村莊。能使成為聖者的，對於那些證悟的人，使他們成為聖者的因相，是依能作者的隱喻方式而說的。諸諦是以真實不顛倒的狀態。隨覺是前分智，通達是以道智證悟，在其中因為通達是以隨覺為先，沒有隨覺就不會有通達，有些隨覺與通達相關連，缺少這兩者是輪迴流轉的原因，所以在聖典中說"由於不隨覺......等......你們的"。依取得結生而從一有趣向另一有是流轉，依一再死生而漂流是輪迴，所以說"從一有"等。依作業解釋"流轉輪迴"二詞而說第一種解釋"被我和你們"。而在第二種解釋中，考慮到作用解釋而只依字面說"我和你們的"。能引導的，即能帶到的，如手持繩子的人用長繩繫縛的鳥一樣，行為用渴愛之繩繫縛眾生相續而引導到另一有，所以稱為有結，即渴愛，它被聖道之劍善斷除切斷，所以稱為斷除有結。 不退轉法正覺究竟註釋 156 兩個村莊得名為"那提迦"，這是以"na"音代替"ña"音的說法，如在"無相不能了知"等中那樣。因此說"在親族村"。磚稱為giñjaka，以磚建造的住處即是磚舍。據說那個住處是如同不需要灰泥塗飾那樣，只用磚砌成覆蓋而建造的。因此說"在磚造的住處"。但是天平橫桿和門板是木製的。

157.Oraṃ vuccati kāmadhātu, paccayabhāvena taṃ oraṃ bhajantīti orambhāgiyāni, orambhāgassa vā hitāni orambhāgiyāni. Tenāha 『『heṭṭhābhāgiyāna』』ntiādi. Tīhi maggehīti heṭṭhimehi tīhi maggehi. Tehi pahātabbatāya hi nesaṃ saṃyojanānaṃ orambhāgiyatā. Orambhañjiyāni vā orambhāgiyāni vuttāni niruttinayena. Idāni byatirekamukhena nesaṃ orambhāgiyabhāvaṃ vibhāvetuṃ 『『tatthā』』tiādi vuttaṃ. Vikkhambhitāni samatthatāvighātena puthujjanānaṃ, samucchinnāni sabbaso abhāvena ariyānaṃ rūpārūpabhavūpapattiyā vibandhāya na hontīti vuttaṃ 『『avikkhambhitāni asamucchinnānī』』ti. Nibbattavasenāti paṭisandhiggahaṇavasena. Gantuṃ na denti mahaggatagāmikammāyūhanassa vinibandhanato. Sakkāyadiṭṭhiādīni tīṇi saṃyojanāni kāmacchandabyāpādā viya mahaggatūpapattiyā avinibandhabhūtānipi kāmabhavūpapattiyā visesapaccayattā tattha mahaggatabhave nibbattampi tannibbattihetukammaparikkhaye kāmabhavūpapattipaccayatāya mahaggatabhavato ānetvā puna idheva kāmabhave eva nibbattāpenti, tasmā sabbānipi pañcapi saṃyojanāni orambhāgiyāni eva. Paṭisandhivasena anāgamanasabhāvāti paṭisandhiggahaṇavasena tasmā lokā idha na āgamanasabhāvā. Buddhadassanatheradassanadhammassavanānaṃ panatthāyassa āgamanaṃ anivāritaṃ.

Kadāci karahaci uppattiyā saviraḷākāratā pariyuṭṭhānamandatāya abahalatāti dvedhāpi tanubhāvo. Abhiṇhanti bahuso. Bahalabahalāti tibbatibbā. Yattha uppajjanti, taṃ santānaṃ maddantā, pharantā, sādhentā, andhakāraṃ karontā uppajjanti, dvīhi pana maggehi pahīnattā tanukatanukā mandamandā uppajjanti. 『『Puttadhītaro hontī』』ti idaṃ akāraṇaṃ. Tathā hi aṅgapaccaṅgaparāmasanamattenapi te honti. Idanti 『『rāgadosamohānaṃ tanuttā』』ti idaṃ vacanaṃ. Bhavatanukavasenāti appakabhavavasena. Tanti mahāsivattherassa vacanaṃ paṭikkhittanti sambandho. Ye bhavā ariyānaṃ labbhanti, te paripuṇṇalakkhaṇabhavā eva. Ye na labbhanti, tattha kīdisaṃ taṃ bhavatanukaṃ, tasmā ubhayathāpi bhavatanukassa asambhavo evāti dassetuṃ 『『sotāpannassā』』tiādi vuttaṃ. Aṭṭhame bhave bhavatanukaṃ natthi aṭṭhamasseva bhavassa sabbasseva abhāvato. Sesesupi eseva nayo.

Kāmāvacaralokaṃsandhāya vuttaṃ itarassa lokassa vasena tathā vattuṃ asakkuṇeyyattā. Yo hi sakadāgāmī devamanussalokesu vomissakavasena nibbattati, sopi kāmabhavavaseneva paricchinditabbo. Bhagavatā ca kāmaloke ṭhatvā 『『sakideva imaṃ lokaṃ āgantvā』』ti vuttaṃ, 『『imaṃ lokaṃ āgantvā』』ti ca iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyati, ime cattāro idha na labbhanti. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyati, ayaṃ idha adhippeto. Aṭṭhakathāyaṃ pana imaṃ lokanti kāmabhavo adhippetoti imamatthaṃ vibhāvetuṃ 『『sace hī』』tiādinā aññaṃyeva catukkaṃ dassitaṃ.

我來直譯這段巴利文： 157 欲界稱為此岸，以做緣的方式親近那個此岸所以稱為屬此岸的，或者有益於此岸部分所以稱為屬此岸的。因此說"屬下分"等。以三道，即以三個較低的道。因為這些結使要被它們斷除，所以是屬此岸的。或者依詞源學的方法說屬此岸的是摧破此岸的。現在爲了以差異方式顯示它們是屬此岸的性質，所以說"在其中"等。說"未鎮伏、未斷盡"，是因為對凡夫來說以破壞能力而鎮伏，對聖者來說以完全不存在而斷盡，不成為色無色有生起的障礙。以生起方式，即以結生獲得的方式。不允許去，因為阻礙趣向廣大業的造作。身見等三結雖然像貪慾、嗔恚那樣不是廣大生起的障礙，但因為是欲有生起的特殊緣，雖然生在廣大有中，當產生那個（廣大有）的業力耗盡時，以欲有生起的緣性從廣大有帶回來再生在欲有中，因此所有五下分結都是屬此岸的。以結生方式不來的本性，即以結生獲得的方式從那個世界不來此處的本性。但爲了見佛、見長老、聽法而來是不被禁止的。 因為偶爾生起而稀疏狀態，因為現行微弱而不粗重，這兩種都是薄弱性。頻繁，即多次。非常粗重，即非常強烈。在它們生起之處，它們壓迫、遍滿、成就、造作黑暗而生起，但因為被兩個道斷除而微弱、輕微地生起。"有兒女"這是無關的。因為即使只是觸控身體部分也會有（煩惱生起）。這個，即"貪嗔癡的薄弱"這個說法。以有的薄弱方式，即以少有的方式。那個，即摩訶斯瓦長老的說法被否定，這是相連的。聖者所得的諸有都是具足相的有。在不得的諸有中，那個有的薄弱是怎樣的呢？因此以兩種方式都顯示有的薄弱是不可能的，所以說"對於預流者"等。在第八有中沒有有的薄弱，因為第八有完全不存在。在其餘的情況中也是這個道理。 依欲界世間而說，因為不能依其他世間這樣說。因為即使是在天人世間雜居生起的一來者，也應以欲有方式來限定。世尊依欲界而說"唯一次來此世間"，以"來此世間"這句話除去五種一來者中的四種而只取一種。因為某些人在此獲得一來果后就在此般涅槃，某些人在此獲得后在天界般涅槃，某些人在天界獲得后就在那裡般涅槃，某些人在天界獲得後來此出生而般涅槃，這四種在此不被包括。但是在此獲得后在天界盡其壽住后再來此出生而般涅槃的，這個是這裡所指的。但在註釋書中爲了顯示"此世間"是指欲有的意思，以"如果"等顯示完全不同的四種。

Catūsu…pe… sabhāvoti attho apāyagamanīyānaṃ pāpadhammānaṃ sabbaso pahīnattā. Dhammaniyāmenāti maggadhammaniyāmena. Niyato uparimaggādhigamassa avassaṃbhāvibhāvato. Tenāha 『『sambodhiparāyaṇo』』ti.

Dhammādāsadhammapariyāyavaṇṇanā

158.Tesaṃ tesaṃ ñāṇagatinti tesaṃ tesaṃ sattānaṃ 『『asuko sotāpanno, asuko sakadāgāmī』』tiādinā taṃtaṃñāṇādhigamanaṃ. Ñāṇūpapattiṃ ñāṇābhisamparāyanti tato parampi 『『niyato sambodhiparāyaṇo, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī』』tiādinā ca ñāṇasahitaṃ uppattipaccayabhāvaṃ. Olokentassa ñāṇacakkhunā pekkhantassa kāyakilamathova, na tena kāci veneyyānaṃ atthasiddhīti adhippāyo. Cittavihesāti cittakhedo, sā kilesūpasaṃhitattā buddhānaṃ natthi. Ādīyati ālokīyati attā etenāti ādāsaṃ, dhammabhūtaṃ ādāsaṃ dhammādāsaṃ, ariyamaggañāṇassetaṃ adhivacanaṃ, tena ariyasāvakā catūsu ariyasaccesu viddhastasammohattā attānampi yāthāvato ñatvā yāthāvato byākareyya, tappakāsanato pana dhammapariyāyassa suttassa dhammādāsatā veditabbā. Yena dhammādāsenāti idha pana maggadhammameva vadati.

Avecca yāthāvato jānitvā tannimittauppannapasādo aveccapasādo, maggādhigamena uppannapasādo , so pana yasmā pāsāṇapabbato viya niccalo, na ca kenaci kāraṇena vigacchati, tasmā vuttaṃ 『『acalena accutenā』』ti.

『『Pañcasīlānī』』ti gahaṭṭhavasenetaṃ vuttaṃ tehi ekantapariharaṇīyato. Ariyānaṃ pana sabbāni sīlāni kantāneva. Tenāha 『『sabbopi panettha saṃvaro labbhatiyevā』』ti.

Sabbesanti sabbesaṃ ariyānaṃ. Sikkhāpadāvirodhenāti yathā bhūtarocanāpatti na hoti, evaṃ. Yuttaṭṭhāneti kātuṃ yuttaṭṭhāne.

Ambapālīgaṇikāvatthuvaṇṇanā

1. Tadā kira vesālī iddhā phītā sabbaṅgasampannā ahosi vepullappattā, taṃ sandhāyāha 『『khandhake vuttanayena vesāliyā sampannabhāvo veditabbo』』ti. Tasmiṃ kira bhikkhusaṅghe pañcasatamattā bhikkhū navā acirapabbajitā ahesuṃ osannavīriyā ca. Tathā hi vakkhati 『『tattha kira ekacce bhikkhū osannavīriyā』』tiādi (dī. ni. aṭṭha. 2.165). Satipaccupaṭṭhānatthanti tesaṃ satipaccupaṭṭhāpanatthaṃ. Saratīti kāyādike yathāsabhāvato ñāṇasampayuttāya satiyā anussarati upadhāreti. Sampajānātīti samaṃ pakārehi jānāti avabujjhati. Ayamettha saṅkhepo, vitthāro pana parato satipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha.

我來直譯這段巴利文： 對於四...等...本性，意思是因為完全斷除導向惡趣的惡法。以法決定，即以道法決定。決定，因為必定證得上位道。因此說"以正覺為究竟"。 法鏡法門註釋 158 彼彼智的趣向，即彼彼眾生"某人是預流者，某人是一來者"等這樣那樣的智證得。智生起、智未來，即從此之後"決定以正覺為究竟，唯一次來此世間將作苦的終結"等以及與智相應的生起緣性。對於以智眼觀察、看視者只有身體疲勞，不能由此成就任何所化眾生的利益，這是意思。心困擾即心疲憊，因為與煩惱相應所以佛陀們沒有。由此照見自己故稱為鏡，法性的鏡稱為法鏡，這是聖道智的同義語，以此聖弟子們因為在四聖諦中驅散了愚癡，如實知道自己后如實記說，但因為顯示這個，所以應知經的法門是法鏡。這裡說"以此法鏡"是隻說道法。 通達如實知道後由此因緣生起的凈信是通達凈信，由證得道而生起的凈信，而且因為它如石山一樣不動搖，不因任何因緣而消失，所以說"不動不失"。 "五戒"，這是依在家人說的，因為他們必須完全受持。但對聖者們一切戒都是可愛的。因此說"在這裡得到一切防護"。 一切的，即一切聖者的。不違犯學處，即如實說不成為罪。在適當處，即在適合做的地方。 庵婆波梨妓女事註釋 161 據說那時毗舍離（今比哈爾邦瓦伊沙利）繁榮富裕，具足一切支分，達到興盛，關於這點說"應依律藏所說方式了知毗舍離的圓滿"。據說在那個比丘僧團中約有五百位比丘是新出家不久的，而且精進減退。因此將說"在那裡某些比丘精進減退"等。爲了唸的現起，即爲了使他們的念現起。憶念，即以與智相應的念如實地憶持、觀察身等。正知，即平等地以諸方式了知、覺悟。這裡這是略說，詳說則在後面念處註釋中。<.Assistant>

1.106) āgamissati.

Sabbasaṅgāhakanti sarīragatassa ceva vatthālaṅkāragatassa cāti sabbassa nīlabhāvassa saṅgāhakaṃ vacanaṃ. Tassevāti nīlāti sabbasaṅgāhakavasena vuttaatthasseva. Vibhāgadassananti pabhedadassanaṃ. Yathā te licchavirājāno apītādivaṇṇā eva keci vilepanavasena pītādivaṇṇā khāyiṃsu, evaṃ anīlādivaṇṇā eva keci vilepanavasena nīlādivaṇṇā khāyiṃsūti vuttaṃ 『『na tesaṃ pakativaṇṇo nīlo』』tiādi. Nīlo maṇi etesūti nīlamaṇi, indanīlamahānīlādinīlaratanavinaddhā alaṅkārā. Te kira suvaṇṇaviracite hi maṇiobhāsehi ekanīlā viya khāyanti. Nīlamaṇikhacitāti nīlaratanaparikkhittā. Nīlavatthaparikkhittāti nīlavatthanīlakampalaparikkhepā. Nīlavammikehīti nīlakaghaṭaparikkhittehi. Sabbapadesūti 『『pītā hontī』』tiādisabbapadesu. Parivaṭṭesīti paṭighaṭṭesi. Āharanti imasmā rājapurisā balinti āhāro, tappattajanapadoti āha 『『sāhāranti sajanapada』』nti. Aṅguliphoṭopi aṅguliyā cālanavaseneva hotīti vuttaṃ 『『aṅguliṃ cālesu』』nti. Ambakāyāti mātugāmena. Upacāravacanaṃ hetaṃ itthīsu, yadidaṃ 『『ambakā mātugāmo jananikā』』ti.

Avalokethāti apavattitvā olokanaṃ oloketha. Taṃ pana apavattitvā olokanaṃ anu anu dassanaṃ hotīti āha 『『punappunaṃ passathā』』ti. Upanethāti 『『yathāyaṃ licchavirājaparisā sobhātisayena yuttā, evaṃ tāvatiṃsaparisā』』ti upanayaṃ karotha. Tenāha 『『tāvatiṃsehi samake katvā passathā』』ti.

『『Upasaṃharatha bhikkhave licchaviparisaṃ tāvatiṃsasadisa』』nti nayidaṃ nimittaggāhe niyojanaṃ, kevalaṃ pana dibbasampattisadisā etesaṃ rājūnaṃ issariyasampattīti anupubbikathāya saggasampattikathanaṃ viya daṭṭhabbaṃ. Tesu pana bhikkhūsu ekaccānaṃ tattha nimittaggāhopi siyā, taṃ sandhāya vuttaṃ 『『nimittaggāhe uyyojetī』』ti. Hitakāmatāya tesaṃ bhikkhūnaṃ yathā āyasmato nandassa hitakāmatāya saggasampattidassanaṃ. Tenāha 『『tatra kirā』』tiādi. Osannavīriyāti sammāpaṭipattiyaṃ avasannavīriyā, ossaṭṭhavīriyā vāti attho. Aniccalakkhaṇavibhāvanatthanti tesaṃ rājūnaṃ vasena bhikkhūnaṃ aniccalakkhaṇavibhūtabhāvatthaṃ.

Veḷuvagāmavassūpagamanavaṇṇanā

163.Samīpe veḷuvagāmoti pubbaṇhaṃ vā sāyanhaṃ vā gantvā nivattanayogye āsannaṭṭhāne niviṭṭhā parivāragāmo. Saṅgammāti sammā gantvā. Assāti bhagavato.

我來將這段巴利文直譯成簡體中文： 1.106) 將要來。 "一切包括"指的是關於身體的和衣物裝飾的所有藍色的綜合稱謂。"那個"即是以"藍色"這一包括一切的說法所表達的含義。"顯示分別"即是顯示差別。就像那些離車王們有些雖然不是黃色等顏色，但因塗抹而顯現為黃色等顏色，同樣有些雖然不是藍色等顏色，但因塗抹而顯現為藍色等顏色，所以說"他們的本來顏色不是藍色"等。"有藍寶石的"即是鑲嵌著因陀尼藍、大藍等藍色寶石的裝飾。據說那些黃金製成的裝飾因寶石的光芒而顯現如同全藍。"鑲嵌藍寶石的"即是以藍寶石圍繞的。"藍色衣物圍繞的"即是以藍色衣服和藍色毛毯圍繞。"藍色鎧甲的"即是以藍色裝甲圍繞的。"在所有詞中"即是在"成為黃色"等所有詞中。"環繞"即是環繞。"帶來"意為從這裡帶來王室人員的貢品，指獲得的領地，所以說"帶來即是帶有領地"。"彈指"也是通過手指的移動而產生的，所以說"移動手指"。"婦女"即是女人。這是對女性的敬語，即所謂"婦女、女人、生母"。 "觀看"即是轉向觀看。而那轉向觀看即是反覆觀看，所以說"一再地看"。"比較"即是"如同這離車王眾具有殊勝的莊嚴，天眾也是如此"作如是比較。因此說"與三十三天比較著看"。 "比丘們，將離車眾與三十三天相比"，這不是在引導取相，而應該理解為只是像通過次第說法談論天界成就一樣，這些國王的權勢成就與天界成就相似。但是在那些比丘中，某些人可能會對此取相，針對這點而說"在取相中引導"。爲了那些比丘的利益，就像爲了尊者難陀的利益而顯示天界成就一樣。因此說"在那裡"等。"精進衰退"即是在正確修行中精進衰退，或是放棄精進的意思。"爲了顯明無常相"即是爲了通過那些國王使比丘們明瞭無常相。 竹村安居註釋 163) "附近的竹村"即是在上午或傍晚去了可以返回的近處建立的附屬村莊。"聚集"即是好好地前往。"他的"即是世尊的。

164.Pharusoti kakkhaḷo, garutaroti attho. Visabhāgarogoti dhātuvisabhāgatāya samuṭṭhito bahalatararogo, na ābādhamattaṃ. Ñāṇena paricchinditvāti vedanānaṃ khaṇikataṃ, dukkhataṃ, attasuññatañca yāthāvato ñāṇena paricchijja parituletvā. Adhivāsesīti tā abhibhavanto yathāparimadditākārasallakkhaṇena attani āropetvā vāsesi, na tāhi abhibhuyyamāno. Tenāha 『『avihaññamāno』』tiādi. Adukkhiyamānoti cetodukkhavasena adukkhiyamāno , kāyadukkhaṃ pana 『『natthī』』ti na sakkā vattuṃ. Asati hi tasmiṃ adhivāsanāya eva asambhavoti. Anāmantetvāti anālapitvā. Anapaloketvāti avissajjitvā. Tenāha 『『ovādānusāsaniṃ adatvāti vuttaṃ hotī』』ti. Pubbabhāgavīriyenāti phalasamāpattiyā parikammavīriyena. Phalasamāpattivīriyenāti phalasamāpattisampayuttavīriyena. Vikkhambhetvāti vinodetvā. Yathā nāma pupphanasamaye campakādirukkhe vekhe dinne yāva so vekho nāpanīyati, tāvassa pupphanasamatthatā vikkhambhitā vinoditā hoti, evameva yathāvuttavīriyavekhadānena tā vedanā satthu sarīre yathāparicchinnaṃ kālaṃ vikkhambhitā vinoditā ahesuṃ. Tena vuttaṃ 『『vikkhambhetvāti vinodetvā』』ti. Jīvitampi jīvitasaṅkhāro kammunā saṅkharīyatīti katvā. Chijjamānaṃ virodhipaccayasamāyogena payogasampattiyā ghaṭetvā ṭhapīyati. Adhiṭṭhāyāti adhiṭṭhānaṃ katvā. Tenāha 『『dasamāse mā uppajjitthāti samāpattiṃ samāpajjī』』ti. Taṃ pana 『『adhiṭṭhānaṃ, pavattana』』nti ca vattabbataṃ arahatīti vuttaṃ 『『adhiṭṭhahitvā pavattetvā』』ti.

Khaṇikasamāpattīti tādisaṃ pubbābhisaṅkhāraṃ akatvā ṭhānaso samāpajjitabbasamāpatti. Puna sarīraṃ vedanā ajjhottharati savisesapubbābhisaṅkhārassa akatattā. Rūpasattakaarūpasattakāni visuddhimaggasaṃvaṇṇanāsu (visuddhi. ṭī. 2.706, 717) vitthāritanayena veditabbāni. Suṭṭhu vikkhambheti pubbābhisaṅkhārassa sātisayattā. Idāni tamatthaṃ upamāya vibhāvetuṃ 『『yathā nāmā』』tiādi vuttaṃ. Apabyūḷhoti apanīto. Cuddasahākārehi sannetvāti tesaṃyeva rūpasattakaarūpasattakānaṃ vasena cuddasahi pakārehi vipassanācittaṃ, sakalameva vā attabhāvaṃ visabhāgarogasañjanitalūkhabhāvanirogakaraṇāya sinehetvā na uppajjiyeva sammāsambuddhena sātisayasamāpattivegena suvikkhambhitattā.

Gilāno hutvā puna vuṭṭhitoti pubbe gilāno hutvā puna tato gilānabhāvato vuṭṭhito. Madhurakabhāvo nāma sarīrassa thambhitattaṃ, taṃ pana garubhāvapubbakanti āha 『『sañjātagarubhāvo sañjātathaddhabhāvo』』ti. 『『Nānākārato na upaṭṭhahantī』』ti iminā disāsammohopi me ahosi sokabalenāti dasseti. Satipaṭṭhānādidhammāti kāyānupassanādayo anupassanādhammā pubbe vibhūtā hutvā upaṭṭhahantāpi idāni mayhaṃ pākaṭā na honti.

我來將這段巴利文直譯成簡體中文： 164. "劇烈"即是猛烈，意思是嚴重。"異性病"即是由於界的不相容而生起的更重的病，不是一般的病痛。"以智慧觀察"即是以智慧如實地觀察、衡量諸受的剎那性、苦性和無我性。"忍受"即是克服它們，通過觀察被征服的狀態而安住于自身，而不是被它們征服。因此說"不受困擾"等。"不受苦"即是不受心苦，但身苦則不能說"沒有"。因為若無身苦，就不可能有忍受。"不告知"即是不說。"不告別"即是不辭別。因此說"意思是不給予教誡指導"。"前分精進"即是果定的準備精進。"果定精進"即是與果定相應的精進。"鎮伏"即是驅除。就像在開花季節給瞻波迦等樹做記號，只要那記號不除去，它就無法開花一樣，通過上述精進標記，那些痛受在世尊身上被鎮伏驅除達指定的時間。因此說"鎮伏即是驅除"。生命也是由業所造作的生命行。在被切斷時，通過相對立因緣的結合和努力的成就而得以維持。"決意"即是作決定。因此說"入定決意'十個月不要生起'"。而那可以稱為"決意"和"轉起"，所以說"決意後轉起"。 "剎那定"即是不作如是準備而當下可以入的定。由於沒有作特殊的準備，痛受又重新壓倒身體。應當依照清凈道論註釋中詳述的方法了知色七法和非色七法。由於前行準備特別充分而善加鎮伏。現在爲了以譬喻說明這個道理而說"就像"等。"退卻"即是離開。"以十四行相修習"即是以那些色七法和非色七法的十四種方式使觀智之心，或是使整個自身通過產生異性病的虛弱狀態而得到治癒，由於正等覺者以特勝定力善加鎮伏，完全不生起。 "生病後又康復"即是先前生病後又從那病狀中康復。所謂"沉重感"即是身體的僵硬，而那是以沉重為先行的，所以說"生起沉重生起僵硬"。"不以種種相現起"以此表明"我因憂愁之力也有方向迷亂"。"念處等法"即是身隨觀等觀法，雖然以前清晰地現起，現在對我來說卻不明顯。

165.Abbhantaraṃ karoti nāma attaniyeva ṭhapanato. Puggalaṃ abbhantaraṃ karoti nāma samānattatāvasena dhammena pubbe tassa saṅgaṇhato. Daharakāleti attano daharakāle. Kassaci akathetvāti kassaci attano antevāsikassa upanigūhabhūtaṃ ganthaṃ akathetvā. Muṭṭhiṃ katvāti muṭṭhigataṃ viya rahasibhūtaṃ katvā. Yasmiṃ vā naṭṭhe sabbo taṃmūlako dhammo vinassati, so ādito mūlabhūto dhammo, mussati vinassati dhammo etena naṭṭhenāti muṭṭhi, taṃ tathārūpaṃ muṭṭhiṃ katvā pariharitvā ṭhapitaṃ kiñci natthīti dasseti.

Ahamevāti avadhāraṇaṃ bhikkhusaṅghapariharaṇassa aññasādhāraṇicchādassanatthaṃ, avadhāraṇena pana vinā 『『ahaṃ bhikkhusaṅgha』』ntiādi bhikkhusaṅghapariharaṇe ahaṃkāramamaṃkārābhāvadassananti daṭṭhabbaṃ. Uddisitabbaṭṭhenāti 『『satthā』』ti uddisitabbaṭṭhena. Mā vāahesuṃ bhikkhūti adhippāyo. 『『Mā vā ahosī』』ti vā pāṭho. Evaṃ na hotīti 『『ahaṃ bhikkhusaṅghaṃ pariharissāmī』』tiādi ākārena cittappavatti na hoti. 『『Pacchimavayaanuppattabhāvadīpanatthaṃ vutta』』nti iminā vayo viya buddhakiccampi pariyositakammanti dīpeti. Sakaṭassa bāhappadese daḷhībhāvāya veṭhadānaṃ bāhabandho. Cakkanemisandhīnaṃ daḷhībhāvāya veṭhadānaṃ cakkabandho.

Tamatthanti veṭhamissakena maññeti vuttamatthaṃ. Rūpādayo eva dhammā saviggaho viya upaṭṭhānato rūpanimittādayo, tesaṃ rūpanimittādīnaṃ. Lokiyānaṃ vedanānanti yāsaṃ nirodhanena phalasamāpatti samāpajjitabbā, tāsaṃ nirodhā phāsu hoti, tathā bāḷhavedanābhitunnasarīrassāpi. Tadatthāyāti phalasamāpattivihāratthāya. Dvīhi bhāgehi āpo gato etthāti dīpo, oghena parigato hutvā anajjhotthaṭo bhūmibhāgo, idha pana catūhipi oghehi, saṃsāramahogheneva vā anajjhotthaṭo attā 『『dīpo』』ti adhippeto. Tenāha 『『mahāsamuddagatā』』tiādi. Attassaraṇāti attappaṭisaraṇā. Attagatikā vāti attaparāyaṇāva . Mā aññagatikāti aññaṃ kiñci gatiṃ paṭisaraṇaṃ parāyaṇaṃ mā cintayittha. Kasmā? Attā nāmettha paramatthato dhammo abbhantaraṭṭhena, so evaṃ sampādito tumhākaṃ dīpaṃ tāṇaṃ gati parāyaṇanti. Tena vuttaṃ 『『dhammadīpā』』tiādi. Tathā cāha 『『attā hi attano nātho, ko hi nātho paro siyā』』ti (dha. pa. 160, 380) upadesamattameva hi parasmiṃ paṭibaddhaṃ, aññā sabbā sampatti purisassa attādhīnā eva. Tenāha bhagavā 『『tumhehi kiccaṃ ātappaṃ, akkhātāro tathāgatā』』ti (dha. pa. 276). Tamaggeti tamayogassa agge tassa atikkantābhāvato. Tenevāha 『『ime aggatamā』』tiādi. Mamāti mama sāsane. Sabbepi te catusatipaṭṭhānagocarā vāti catubbidhaṃ satipaṭṭhānaṃ bhāvetvā brūhetvā tadeva gocaraṃ attano pavattiṭṭhānaṃ katvā ṭhitā eva bhikkhū agge bhavissanti.

Dutiyabhāṇavāravaṇṇanā niṭṭhitā.

Nimittobhāsakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 165. "使成為內部的"即是因為安置在自己內部。"使人成為內部的"即是因為先前以平等心如法地攝受他。"年輕時"即是自己年輕的時候。"不對任何人說"即是不對任何自己的弟子說秘密的教法。"握成拳頭"即是像握在拳中一樣使成秘密。或者，若某法失去則一切以它為根本的法都會消失，那是最初的根本法，因為失去它而使法消失、毀滅，這就是"拳"的意思，表明沒有任何像這樣握成拳頭保護儲存的東西。 "唯有我"這個限定詞是爲了顯示攝護比丘僧團不是與他人共有的願望，但應當理解為若無限定詞，"我比丘僧團"等在攝護比丘僧團時顯示無我執和我所執。"以應被稱為的意義"即是以"應被稱為導師"的意義。意思是"或者比丘們不要存在"。或者讀作"或者不要存在"。"這樣不會"即是不會有"我將攝護比丘僧團"等方式的心行。"爲了顯示已達晚年而說"，以此表明如同年齡一樣佛陀的工作也已完成。車的臂部加固的綁縛叫做臂綁。車輪邊緣連線處加固的綁縛叫做輪綁。 "那個意思"即是以混合綁縛的方式所說的意思。色等諸法因為像有形體一樣顯現而成為色相等，是那些色相等的。"世間的諸受"即是通過它們的止息而應入果定，通過它們的止息而安樂，對於身體被劇烈痛受所傷的也是如此。"爲了那個"即是爲了安住于果定。"洲"即是水從兩邊流過之處，被水流環繞而不被淹沒的陸地，但這裡指的是不被四暴流或輪迴大暴流所淹沒的自我為"洲"。因此說"在大海中"等。"以自為歸依"即是以自我為歸依。"或以自為趣向"即是隻以自我為趣向。"不要以他為趣向"即是不要想其他任何趣向、歸依、趣向。為什麼？因為所謂的自我在此依勝義即是以內在為特徵的法，這樣成就的它就是你們的洲、庇護、趣向、歸宿。因此說"以法為洲"等。如是說道："自我實為自己的依怙，他人怎能作為依怙？"因為只有教導依賴他人，其他一切成就都只依靠自己。因此世尊說："你們應當精進，如來只是說示者。"在"那最上"即是在那瑜伽的最上，因為沒有超過它。因此說"這些是最上"等。"我的"即是在我的教法中。"一切他們都以四念處為行境"即是修習、增長四種念處，使它成為自己的行境、活動處而住立的比丘們將成為最上。 第二誦分註釋結束。 瑞相光

1. Anekavāraṃ bhagavā vesāliyaṃ viharati, tasmā imaṃ vesālippavesanaṃ niyametvā dassetuṃ 『『kadā pāvisī』』ti pucchitvā āgamanato paṭṭhāya taṃ dassento 『『bhagavā kirā』』tiādimāha. Āgatamaggenevāti pubbe yāva veḷuvagāmakā āgatamaggeneva paṭinivattento. Yathāparicchedenāti yathāparicchinnakālena. Tatoti phalasamāpattito. Ayanti idāni vuccamānākāro. Divāṭṭhānolokanādi parinibbānassa ekantikabhāvadassanaṃ. Ossaṭṭhoti vissaṭṭho āyusaṅkhāro 『『sattāhameva mayā jīvitabba』』nti.

Jeṭṭhakaniṭṭhabhātikānanti sabbeva sabrahmacārino sandhāya vadati.

Paṭipādessāmīti maggapaṭipattiyā niyojessāmi. Maṇiphalaketi maṇikhacite pamukhe atthataphalake. Taṃ paṭhamaṃdassananti yaṃ veḷuvane paribbājakarūpena āgatassa siddhaṃ dassanaṃ, taṃ paṭhamadassanaṃ. Yaṃ vā anomadassissa bhagavato vacanaṃ saddahantena tadā abhinīhārakāle paccakkhato viya tumhākaṃ dassanaṃ siddhaṃ, taṃ paṭhamadassanaṃ. Paccāgamanacārikanti paccāgamanatthaṃ cārikaṃ.

Sattāhanti accantasaṃyoge upayogavacanaṃ. Therassa jātovarakagehaṃ kira itaragehato vivekaṭṭhaṃ, vivaṭaṅgaṇañca, tasmā devabrahmānaṃ upasaṅkamanayogyanti 『『jātovarakaṃ paṭijaggathā』』ti vuttaṃ. Soti uparevato. Taṃ pavattinti tattha vasitukāmatāya vuttaṃ taṃ.

『『Jānantāpi tathāgatā pucchantī』』ti (pārā. 16, 165) iminā nīhārena thero 『『ke tumhe』』ti pucchi. 『『Tvaṃ catūhi mahārājehi mahantataro』』ti puṭṭho attano mahattaṃ satthu upari pakkhipanto 『『ārāmikasadisā ete upāsike amhākaṃ satthuno』』ti āha. Sāvakasampattikittanampi hi atthato satthu sampattiṃyeva vibhāveti.

Sotāpattiphale patiṭṭhāyāti therassa desanānubhāvena, attano ca upanissayasampattiyā ñāṇassa paripakkattā sotāpattiphale patiṭṭhahitvā.

Ayanti yathāvuttā. Etthāti 『『vesāliṃ piṇḍāya pāvisī』』ti etasmiṃ vesālīpavese. Anupubbīkathāti anupubbadīpanī kathā.

167.Udenayakkhassa cetiyaṭṭhāneti udenassa nāma yakkhassa āyatanabhāvena iṭṭhakāhi cite mahājanassa cittīkataṭṭhāne. Katavihāroti bhagavantaṃ uddissa katavihāro. Vuccatīti purimavohārena 『『udenacetiya』』nti vuccati. Gotamakādīsupīti 『『gotamakacetiya』』nti evaṃ ādīsupi. Eseva nayoti cetiyaṭṭhāne katavihārabhāvaṃ atidisati. Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānaṃ viya katāti yathā yuttaṃ ājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathārucipavattirahataṃ gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katāti sabbaso upakkilesavisodhanena iddhivisayatāya pavattiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā . Samantato citāti sabbabhāgena bhāvanupacayaṃ gamitā. Tenāha 『『suvaḍḍhitā』』ti. Suṭṭhu samāraddhāti iddhibhāvanāya sikhāppattiyā sammadeva saṃsevitā.

Aniyamenāti 『『yassa kassacī』』ti aniyamavacanena. Niyametvāti 『『tathāgatassā』』ti sarūpadassanena niyametvā. Āyuppamāṇanti paramāyuppamāṇaṃ vadati, tasseva gahaṇe kāraṇaṃ brahmajālasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.40; dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 166. 世尊多次住在毗舍離（現在印度比哈爾邦毗舍離縣），因此爲了確定這次進入毗舍離的情況，問"何時進入"，從到來開始顯示這些，說"世尊啊"等等。"就沿著來時的路"是指從前直到竹村沿著來時的路返回。"按照期限"是指按照規定的時間。"從那裡"是指從果定中。"這個"是指現在要說的情況。觀察日間住處等是顯示入般涅槃的必然性。"已捨棄"是指已捨去壽行，"我只能活七天了"。 "兄弟們"是指所有的梵行同修。 "我將引導"是指我將引導他們修習聖道。"在寶座上"是指在鑲嵌寶石的前座上。"那第一次見面"是指在竹園時作為遊方者來訪時的見面。或者說，當時相信無上正覺者世尊的話語，在發願時如同親眼所見一般，那是第一次見面。"回程游化"是指爲了返回而游化。 "七天"是完全結合的賓格。據說長老的誕生室比其他房間更加幽靜，也有開闊的院子，因此適合天神梵天前來拜訪，所以說"請打掃誕生室"。"他"是指優婆離托。"那個意願"是指想要住在那裡所說的話。 按照"如來雖然知道也會詢問"的方式，長老問"你們是誰"。當被問到"你比四大天王還要偉大"時，他把自己的偉大歸於導師之上，說"施主啊，對於我們的導師來說，他們就像是園丁一樣"。因為讚歎聲聞的成就實際上就是顯示導師的成就。 "安住于預流果"是指由於長老說法的威力，以及自己具足勝緣，智慧成熟而安住于預流果。 "這個"是指如前所述的。"在這裡"是指"進入毗舍離托缽"這件事中。"次第說法"是指依次解說的言教。 167. "在優陀那夜叉的祠廟處"是指在人們以磚瓦建造，作為名叫優陀那夜叉的住處而受人尊敬的地方。"已建精舍"是指爲了世尊而建造的精舍。"被稱為"是指依照先前的稱呼被稱為"優陀那祠廟"。"在瞿曇等處也是"即在"瞿曇祠廟"等處。"這是同樣的道理"是指類推在祠廟處建精舍的情況。"增長"是指通過修習圓滿而增長。"反覆修習"是指通過多修習而一再生起。"如同駕馭馬車"是指就像善巧的車伕駕馭訓練有素的馬車隨意行駛一樣，使之能隨意運用。"以安立義"是指以確立義。"如同地基"是指通過完全清除煩惱垢染，成為神通境界的生起處，如同清凈無礙的地基。"已確立"是指由於遠離對立面，通過善修而使之適合各種確立。"圓滿增長"是指從各個方面都達到修習的增上。因此說"善增長"。"善巧精進"是指通過神通修習達到頂點而善加修習。 "不確定"是指以"任何人"這種不確定的說法。"確定"是指以"如來"這樣顯示自身的方式來確定。"壽量"是指說最長壽量，關於取這個的原因在《梵網經注》中。

1.40) vuttanayeneva veditabbaṃ. Mahāsivatthero pana 『『mahābodhisattānaṃ carimabhave paṭisandhidāyino kammassa asaṅkhyeyyāyukatāsaṃvattanasamatthataṃ hadaye ṭhapetvā buddhānaṃ āyusaṅkhārassa parissayavikkhambhanasamatthatā pāḷiyaṃ āgatā evāti imaṃ bhaddakappameva tiṭṭheyyā』』ti avoca. 『『Khaṇḍiccādīhi abhibhuyyatī』』ti etena yathā iddhibalena jarāya na paṭighāto, evaṃ tena maraṇassapi na paṭighātoti atthato āpannamevāti. 『『Kva saro khitto, kva ca nipatito』』ti aññathā vuṭṭhitenāpi theravādena aṭṭhakathāvacanameva samatthitanti daṭṭhabbaṃ . Tenāha 『『so na ruccati…pe… niyamita』』nti.

Pariyuṭṭhitacittoti yathā kiñci atthānatthaṃ sallakkhetuṃ na sakkā, evaṃ abhibhūtacitto. So pana abhibhavo mahatā udakoghena appakassa udakassa ajjhottharaṇaṃ viya ahosīti vuttaṃ 『『ajjhotthaṭacitto』』ti. Aññopīti therato, ariyehi vā aññopi yo koci puthujjano. Puthujjanaggahaṇañcettha yathā sabbena sabbaṃ appahīnavipallāso mārena pariyuṭṭhitacitto kiñci atthaṃ sallakkhetuṃ na sakkoti, evaṃ thero bhagavatā kataṃ nimittobhāsaṃ sabbaso na sallakkhesīti dassanatthaṃ. Tenāha 『『māro hī』』tiādi. Cattāro vipallāsāti asubhe 『『subha』』nti saññāvipallāso, cittavipallāso, dukkhe 『『sukha』』nti saññāvipallāso, cittavipallāsoti ime cattāro vipallāsā. Tenāti yadipi itare aṭṭha vipallāsā pahīnā, tathāpi yathāvuttānaṃ catunnaṃ vipallāsānaṃ appahīnabhāvena. Assāti therassa. Maddatīti phusanamattena maddanto viya hoti, aññathā tena maddite sattānaṃ maraṇameva siyā. Kiṃ sakkhissati, na sakkhissatīti adhippāyo. Kasmā na sakkhissati, nanu esa aggasāvakassa kucchiṃ paviṭṭhoti? Saccaṃ paviṭṭho, tañca kho attano ānubhāvadassanatthaṃ, na vibādhanādhippāyena. Vibādhanādhippāyena pana idha 『『kiṃ sakkhissatī』』ti vuttaṃ hadayamaddanassa adhigatattā. Nimittobhāsanti ettha 『『tiṭṭhatu bhagavā kappa』』nti sakalakappaṃ avaṭṭhānayācanāya 『『yassa kassaci ānanda cattāro iddhipādā bhāvitā』』tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvasena saññuppādanaṃ nimittaṃ, tathā pana pariyāyaṃ muñcitvā ujukaṃyeva attano adhippāyavibhāvanaṃ obhāso. Jānantoyeva vāti mārena pariyuṭṭhitabhāvaṃ jānanto eva. Attano aparādhahetuto sattānaṃ soko tanuko hoti, na balavāti āha 『『dosāropanena sokatanukaraṇattha』』nti. Kiṃ pana thero mārena pariyuṭṭhitacittakāle pavattiṃ pacchā jānātīti? Na jānāti sabhāvena, buddhānubhāvena pana anujānāti.

Mārayācanakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 應當按照《梵網經注》(1.40)中所說的方式來理解。但是大史瓦長老說："把大菩薩最後一生的結生業能導致無量壽的能力記在心中，佛陀的壽行能夠鎮伏危難的能力在經典中也有提到，因此應當住世一個賢劫。"說"被白髮等征服"，這意味著就像神通力不能抵抗衰老，同樣也不能抵抗死亡，這是必然的結果。"箭射往何處，落在何處"，應當理解即使以不同方式出現的長老論也是證實了註釋書的說法。因此說"這不合理...乃至...已確定"。 "心被纏縛"是指心被制服到無法辨別任何有益無益。這種制服就像大水淹沒小水一樣，所以說"心被淹沒"。"其他人"是指除了長老或聖者以外的任何凡夫。這裡提到凡夫是爲了顯示：就像完全未斷除顛倒見而被魔羅纏縛的心無法辨別任何意義一樣，長老也完全沒有覺察到世尊所作的暗示和明示。因此說"因為魔羅"等等。"四種顛倒"是指：在不凈中[認為]"凈"的想顛倒和心顛倒，在苦中[認為]"樂"的想顛倒和心顛倒，這是四種顛倒。"因此"是指雖然其他八種顛倒已經斷除，但是由於上述四種顛倒未斷除。"他的"是指長老的。"壓制"是指僅僅接觸就好像在壓制，否則被他壓制的眾生就會死亡。意思是"能做什麼呢？不能做什麼"。為什麼不能做什麼，難道他不是進入了上首弟子的腹部嗎？確實進入了，但那只是爲了顯示自己的威力，而不是爲了傷害。這裡說"能做什麼"是因為已經獲得了壓制心的能力，是出於傷害的意圖。"暗示和明示"，這裡"請世尊住世一劫"是請求住世整個劫，通過"阿難啊，任何人如果修習四神足"等間接表明，由於自己修習四神足的威力而能夠住世一劫的方式而生起認知是暗示，放棄這種委婉的方式而直接顯示自己的意圖是明示。"雖然知道"是指雖然知道被魔羅纏縛。由於[承認]自己的過失，眾生的憂傷會減輕，不會太強，所以說"爲了通過歸咎而減輕憂傷"。那麼，長老是否在被魔羅纏縛心時的經過後來才知道呢？按本性是不知道的，但是通過佛陀的威力而了知。 魔羅請求的故事註釋

168.Anatthe niyojento guṇamāraṇena māreti, virāgavibandhanena vā jātinimittatāya tattha tattha jātaṃ jātaṃ mārento viya hotīti 『『māretīti māro』』ti vuttaṃ. Ativiya pāpatāya pāpimā. Kaṇhadhammehi samannāgato kaṇho. Virāgādiguṇānaṃ antakaraṇato antako. Sattānaṃ anatthāvahapaṭipattiṃ na muccatīti namuci. Attano mārapāsena pamatte bandhati, pamattā vā bandhū etassāti pamattabandhu. Sattamasattāhato paraṃ satta ahāni sandhāyāha 『『aṭṭhame sattāhe』』ti na pana pallaṅkasattāhādi viya niyatakiccassa aṭṭhamasattāhassa nāma labbhanato. Sattamasattāhassa hi parato ajapālanigrodhamūle mahābrahmuno, sakkassa ca devarañño paṭiññātadhammadesanaṃ bhagavantaṃ ñatvā 『『idāni satte dhammadesanāya mama visayaṃ atikkamāpessatī』』ti sañjātadomanasso hutvā ṭhito cintesi 『『handa dānāhaṃ naṃ upāyena parinibbāpessāmi, evamassa manoratho aññathattaṃ gamissati, mama ca manoratho ijjhissatī』』ti . Evaṃ pana cintetvā bhagavantaṃ upasaṅkamitvā ekaṃ antaṃ ṭhito 『『parinibbātu dāni bhante bhagavā』』tiādinā parinibbānaṃ yāci, taṃ sandhāya vuttaṃ 『『aṭṭhame sattāhe』』tiādi. Tattha ajjāti āyusaṅkhārossajjanadivasaṃ sandhāyāha. Bhagavā cassa abhisandhiṃ jānantopi taṃ anāvikatvā parinibbānassa akālabhāvameva pakāsento yācanaṃ paṭikkhipi. Tenāha 『『na tāvāha』』ntiādi.

Maggavasena viyattāti saccasampaṭivedhaveyyattiyena byattā. Tatheva vinītāti maggavasena kilesānaṃ samucchedavinayanena vinītā. Tathā visāradāti ariyamaggādhigameneva satthusāsane vesārajjappattiyā visāradā , sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamena visāradabhāvaṃ pattāti attho. Yassa sutassa vasena vaṭṭadukkhato nissaraṇaṃ sambhavati, taṃ idha ukkaṭṭhaniddesena 『『suta』』nti adhippetanti āha 『『tepiṭakavasenā』』ti. Tiṇṇaṃ piṭakānaṃ samūho tepiṭakaṃ, tīṇi vā piṭakāni tipiṭakaṃ, tipiṭakameva tepiṭakaṃ, tassa vasena. Tamevāti yaṃ taṃ tepiṭakaṃ sotabbabhāvena 『『suta』』nti vuttaṃ, tameva. Dhammanti pariyattidhammaṃ. Dhārentīti suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantaṃ katvā suppaguṇasuppavattibhāvena dhārenti hadaye ṭhapenti. Iti pariyattidhammavasena bahussutadhammadharabhāvaṃ dassetvā idāni paṭivedhadhammavasenapi taṃ dassetuṃ 『『atha vā』』tiādi vuttaṃ. Ariyadhammassāti maggaphaladhammassa, navavidhassāpi vā lokuttaradhammassa. Anudhammabhūtanti adhigamāya anurūpadhammabhūtaṃ. Anucchavikapaṭipadanti ca tameva vipassanādhammamāha, chabbidhā visuddhiyo vā. Anudhammanti tassā yathāvuttapaṭipadāya anurūpaṃ abhisallekhitaṃ appicchatādidhammaṃ. Caraṇasīlāti samādāya pavattanasīlā. Anu maggaphaladhammo etissāti vā anudhammā, vuṭṭhānagāminivipassanā, tassā caraṇasīlā. Attano ācariyavādanti attano ācariyassa sammāsambuddhassa vādaṃ. Sadevakassa lokassa ācārasikkhāpanena ācariyo, bhagavā. Tassa vādo, catusaccadesanā.

我來將這段巴利文直譯成簡體中文： 168. "殺害"而稱為"魔羅"，是指通過引導無益之事而殺害功德，或者通過離貪的束縛，由於[造成]出生的原因，好像在此處彼處不斷殺害生命。由於極其邪惡而稱為"惡者"。具足黑暗法而稱為"黑暗者"。因為斷絕離貪等功德而稱為"終結者"。不放棄帶給眾生不利的行為而稱為"那姆奇"。用自己的魔羅網束縛放逸者，或者放逸者是他的親屬而稱為"放逸者的親友"。關於第七個七日之後的七天，所以說"在第八個七日"，這不像結跏趺坐七日等那樣是固定[必須]做的事的第八個七日的意思。因為在第七個七日之後，[魔羅]知道世尊在阿阇波羅尼拘律樹下對大梵天和帝釋天王承諾說法，[想著]"現在他將通過說法使眾生超越我的領域"而生起憂惱，站著思考："好吧，現在我要用方便使他入滅，這樣他的心願將會改變，我的心願將會實現。"這樣思考後，來到世尊面前，站在一邊，以"世尊啊，現在請般涅槃"等話請求[世尊]般涅槃，關於這個說"在第八個七日"等。其中"今天"是指捨棄壽行的那一天。世尊雖然知道他的意圖，但沒有揭露，只是顯示現在不是般涅槃的時候而拒絕了請求。因此說"我還不"等。 "通過道而明智"是指通過證悟真理的智慧而明智。"同樣調伏"是指通過道斷除煩惱而調伏。"同樣自信"是指通過證得聖道而在導師教法中獲得自信，由於斷除引起怯懦的邪見、疑等惡法而達到自信的狀態。通過聽聞而能從輪迴苦中解脫，這裡以最勝的表述而意指"所聞"，所以說"以三藏的方式"。三藏的集合是三藏，或者三個藏是三藏，三藏即是三藏，以它的方式。"那個"是指作為應聽聞而說的"所聞"的三藏。"法"是指教法。"持守"是指像儲存在金器中的獅子脂一樣不讓它消失，通過善巧熟練的方式來記持、安置於心中。這樣通過教法顯示多聞持法的狀態后，現在爲了通過證法也顯示這點而說"或者"等。"聖法"是指道果法，或者九種出世間法。"隨順法"是指爲了證得而隨順的法。"相應的行道"也是指那個觀法，或者六種清凈。"隨法"是指與上述行道相應的，已修習的少欲等法。"常常實踐"是指經常受持而實踐。或者"隨法"是指隨順於道果法的近行觀，常常實踐於此。"自己導師的教說"是指自己的導師正等覺者的教說。通過教導全世間包括天界的行為而成為導師的世尊。他的教說是四諦的開示。

Ācikkhissantīti ādito kathessanti, attanā uggahitaniyāmena pare uggaṇhāpessantīti attho. Desessantīti vācessanti, pāḷiṃ sammā pabodhessantīti attho. Paññāpessantīti pajānāpessanti, saṅkāpessantīti attho. Paṭṭhapessantīti pakārehi ṭhapessanti, pakāsessantīti attho. Vivarissantīti vivaṭaṃ karissanti. Vibhajissantīti vibhattaṃ karissanti. Uttāniṃ karissantīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karissanti. Saha dhammenāti ettha dhamma-saddo kāraṇapariyāyo 『『hetumhi ñāṇaṃ dhammapaṭisambhidā』』tiādīsu (vibha. 270) viyāti āha 『『sahetukena sakāraṇena vacanenā』』ti. Sappāṭihāriyanti sanissaraṇaṃ , yathā paravādaṃ bhañjitvā sakavādo patiṭṭhahati, evaṃ hetudāharaṇehi yathādhigatamatthaṃ sampādetvā dhammaṃ kathessanti. Tenāha 『『niyyānikaṃ katvā dhammaṃ desessantī』』ti, navavidhaṃ lokuttaradhammaṃ pabodhessantīti attho. Ettha ca 『『paññāpessantī』』tiādīhi chahi padehi cha atthapadāni dassitāni, ādito pana dvīhi padehi cha byañjanapadāni. Ettāvatā tepiṭakaṃ buddhavacanaṃ saṃvaṇṇanānayena saṅgahetvā dassitaṃ hoti. Vuttañhetaṃ nettiyaṃ 『『dvādasapadāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā』』ti (netti. saṅkhāre).

Sikkhattayasaṅgahitanti adhisīlasikkhādisikkhattayasaṅgahaṇaṃ. Sakalaṃ sāsanabrahmacariyanti anavasesaṃ satthusāsanabhūtaṃ seṭṭhacariyaṃ. Samiddhanti sammadeva vaḍḍhitaṃ. Jhānassādavasenāti tehi tehi bhikkhūhi samadhigatajhānasukhavasena. Vuddhippattanti uḷārapaṇītabhāvagamanena sabbaso parivuddhiṃ upagataṃ. Sabbapāliphullaṃ viya abhiññāsampattivasena abhiññāsampadāhi sāsanābhivuddhiyā matthakappattito. Patiṭṭhitavasenāti patiṭṭhānavasena, patiṭṭhappattiyāti attho. Paṭivedhavasena bahuno janassa hitanti bāhujaññaṃ. Tenāha 『『bahujanābhisamayavasenā』』ti. Puthu puthulaṃ bhūtaṃ jātaṃ, puthu vā puthuttaṃ bhūtaṃ pattanti puthubhūtaṃ. Tenāha 『『sabbākāra…pe… patta』』nti. Suṭṭhu pakāsitanti suṭṭhu sammadeva ādikalyāṇādibhāvena paveditaṃ.

Āyusaṅkhāraossajjanavaṇṇanā

我來將這段巴利文直譯成簡體中文： "將宣說"是指從開始講說，意思是按照自己所學的方式讓他人學習。"將開示"是指將教導，意思是將經文正確地使人覺悟。"將施設"是指將使人知道，意思是將使人理解。"將建立"是指將以種種方式建立，意思是將顯明。"將開顯"是指將使之明顯。"將分別"是指將使之分明。"將明瞭"是指將使不明瞭的、深奧的變得明瞭、顯露。"以法"，這裡的"法"字是因的同義詞，如"對因的智慧是法無礙解"等中那樣，所以說"以有因有理的言說"。"有效驗"是指有出離，像破除他說而建立自說那樣，通過因與譬喻成就如實證得的義理而說法。因此說"作為出離而說法"，意思是將開示九種出世間法。這裡，以"將施設"等六個詞顯示六種義理，而以開頭兩個詞[顯示]六種文句。如此顯示了以註釋方式攝集的三藏佛語。因為在《導論》中說："十二句是經，那全都是文句和義理。" "攝於三學"是指包含增上戒學等三學。"完整的梵行教法"是指完全無餘的導師教法中的最勝行。"繁榮"是指完全增長。"以禪那的喜悅"是指通過那些比丘們證得的禪那之樂。"達到增長"是指通過達到殊勝微妙的狀態而達到一切方面的增長。"如同花開遍滿"是指通過神通成就而達到教法增長的頂點。"通過確立"是指通過確立，意思是達到確立。"通過證悟而利益眾人"是指為大眾[帶來利益]。因此說"通過眾人證悟"。"廣大"是指廣大、廣闊地生起，或者是說達到廣大。因此說"達到...一切行相"。"善作顯明"是指善好地、完全地以初善等方式顯示。 舍壽行的註釋

169.Satiṃ sūpaṭṭhitaṃ katvāti ayaṃ kāyādivibhāgo attabhāvasaññito dukkhabhāro mayā ettakaṃ kālaṃ vahito, idāni pana na vahitabbo, etassa avahanatthaṃ cirataraṃ kālaṃ ariyamaggasambhāro sambhato, svāyaṃ ariyamaggo paṭividdho, yato ime kāyādayo asubhādito sammadeva pariññātā, catubbidhampi sammāsatiṃ yathātathaṃ visaye suṭṭhu upaṭṭhitaṃ katvā. Ñāṇena paricchinditvāti yasmā imassa attabhāvasaññitassa dukkhabhārassa vahane payojanabhūtaṃ attahitaṃ tāva mahābodhimūle eva parisamāpitaṃ, parahitaṃ pana buddhaveneyyavinayanaṃ parisamāpitabbaṃ, taṃ idāni māsattayeneva parisamāpanaṃ pāpuṇissati, tasmā abhāsi 『『visākhapuṇṇamāyaṃ parinibbāyissāmī』』ti, evaṃ buddhañāṇena paricchinditvā sabbabhāgena nicchayaṃ katvā. Āyusaṅkhāraṃ vissajjīti āyuno jīvitassa abhisaṅkhārakaṃ phalasamāpattidhammaṃ 『『na samāpajjissāmī』』ti vissajji taṃvissajjaneneva tena abhisaṅkhariyamānaṃ jīvitasaṅkhāraṃ 『『nappavattessāmī』』ti vissajji. Tenāha 『『tatthā』』tiādi. Ṭhānamahantatāyapi pavattiākāramahantatāyapi mahanto pathavīkampo. Tattha ṭhānamahantatāya bhūmicālassa mahattaṃ dassetuṃ 『『tadā kira…pe… kampitthā』』ti vuttaṃ. Sā pana jātikkhettabhūtā dasasahassī lokadhātu eva, na yā kāci, yā mahābhinīhāramahājātiādīsupi kampittha. Tadāpi tattikāya eva kampane kiṃ kāraṇaṃ ? Jātikkhettabhāvena tasseva ādito pariggahassa katattā. Pariggahakaraṇaṃ cassa dhammatāvasena veditabbaṃ. Tathā hi purimabuddhānampi tāvatakameva jātikkhettaṃ ahosi. Tathā hi vuttaṃ 『『dasasahassī lokadhātū, nissaddā honti nirākulā…pe… mahāsamuddo ābhujati, dasasahassī pakampatī』』ti ca ādi (bu. vaṃ. 84-91). Udakapariyantaṃ katvā chappakārapavedhanena avītarāge bhiṃsetīti bhiṃsano, so eva bhiṃsanakoti āha 『『bhayajanako』』ti. Devabheriyoti devadundubhisaddassa pariyāyavacanamattaṃ. Na cettha kāci bherī 『『devadundubhī』』ti adhippetā, atha kho uppātabhāvena labbhamāno ākāsagato nigghosasaddo. Tenāha 『『devo』』tiādi. Devoti megho. Tassa hi acchabhāvena ākāsassa vassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhisamaññā. Tenāha 『『devo sukkhagajjitaṃ gajjī』』ti.

Pītivegavissaṭṭhanti 『『evaṃ cirataraṃ kālaṃ vahito ayaṃ attabhāvasaññito dukkhabhāro, idāni na cirasseva nikkhipissatī』』ti sañjātasomanasso bhagavā sabhāveneva pītivegavissaṭṭhaṃ udānaṃ udānesi. Evaṃ pana udānentena ayampi attho sādhito hotīti dassanatthaṃ aṭṭhakathāyaṃ 『『kasmā』』tiādi vuttaṃ.

我來將這段巴利文直譯成簡體中文： 169. "使念善安立"是指這個稱為自體的身等差別是苦擔，我已經揹負了這麼長時間，現在不應再揹負，爲了不再揹負它而長時間積集聖道資糧，這個聖道已經證悟，由此對這些身等從不凈等方面完全了知，使四種正念在其境界中善好地安立。"以智決定"是指因為對於稱為自體的苦擔的揹負中作為目的的自利已在大菩提樹下完成，而利他即教化佛陀所應教化者尚待完成，這將在三個月內完成，所以說"將在衛塞月滿月時般涅槃"，如此以佛智決定，在一切方面作出決定。"捨棄壽行"是指捨棄維持壽命、生命的果定之法，說"我將不入定"而捨棄，通過這樣的捨棄而捨棄被它維持的生命行，說"我將不再運作"。因此說"在那裡"等。由於處所的廣大和生起方式的廣大而成為大地震。其中，爲了顯示由於處所廣大而地震的廣大，所以說"據說那時...乃至...震動"。那是作為生處領域的一萬世界系而已，不是任何[世界系]，是在大發愿、大出生等時也震動的[世界系]。為什麼那時也只有那麼多[世界]震動？因為從開始就只攝取它作為生處領域。它的攝取應當理解是依法性而作。因為前佛們的生處領域也是那麼多。所以說"一萬世界系寂靜無擾...乃至...大海捲縮，一萬[世界系]震動"等。因為以恐嚇未離貪者而使海水為邊際以六種方式震動，所以稱為可怕的，就是可怕，因此說"生起恐怖"。"天鼓"只是天雷聲的同義語。這裡不是指任何鼓被稱為"天雷"，而是作為異相而在虛空中所得的響聲。因此說"天"等。"天"是指云。因為當它晴朗而天空無雨時發出稱為乾雷的聲音時，就稱為天雷。因此說"天發出乾雷"。 "以喜悅之力發出"是指"這個稱為自體的苦擔已經揹負這麼長時間，現在不久就要放下"，世尊生起歡喜，自然地以喜悅之力發出自說語。爲了顯示這樣自說時也成就了這個義理，所以在註釋中說"為什麼"等。

Tulīyatīti tulanti tula-saddo kammasādhanoti dassetuṃ 『『tulita』』nti vuttaṃ. Appānubhāvatāya paricchinnaṃ. Tathā hi taṃ parito khaṇḍitabhāvena 『『paritta』』nti vuccati. Paṭipakkhavikkhambhanato dīghasantānatāya, vipulaphalatāya ca na tulaṃ na paricchinnaṃ. Yehi kāraṇehi pubbe avisesato mahaggataṃ 『『atula』』nti vuttaṃ, tāni kāraṇāni rūpāvacarato āruppassa sātisayāni vijjantīti 『『arūpāvacaraṃ atula』』nti vuttaṃ, itarañca 『『tula』』nti, appavipākaṃ tīsupi kammesu yaṃ tanuvipākaṃ hīnaṃ, taṃ tulaṃ. Bahuvipākanti yaṃ mahāvipākaṃ paṇītaṃ, taṃ atulaṃ. Yaṃ panettha majjhimaṃ, taṃ hīnaṃ, ukkaṭṭhanti dvidhā bhinditvā dvīsu bhāgesu pakkhipitabbaṃ. Hīnattikavaṇṇanāyaṃ vuttanayeneva appabahuvipākataṃ niddhāretvā tassa vasena tulātulabhāvo veditabbo. Sambhavati etasmāti sambhavoti āha 『『sambhavassa hetubhūta』』nti. Niyakajjhattaratoti sasantānadhammesu vipassanāvasena, gocarāsevanāya ca nirato. Savipākaṃ samānaṃ pavattivipākamattadāyikammaṃ savipākaṭṭhena sambhavaṃ. Na ca taṃ kāmādibhavābhisaṅkhārakanti tato visesanatthaṃ 『『sambhava』』nti vatvā 『『bhavasaṅkhāra』』nti vuttaṃ. Ossajjīti ariyamaggena avassajji . Kavacaṃ viya attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhūtattā attasambhavaṃ kilesañca abhindīti kilesabhedasahabhāvikammossajjanaṃ dassento tadubhayassa kāraṇaṃ avoca 『『ajjhattarato samāhito』』ti.

Tīrentoti 『『uppādo bhayaṃ, anuppādo khema』』ntiādinā vīmaṃsanto. 『『Tulento tīrento』』tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ 『『pañcakkhandhā』』ti ādiṃ vatvā bhavasaṅkhārassa avassajjanākāraṃ sarūpato dassesi. 『『Eva』』ntiādinā pana udānavaṇṇanāyaṃ ādito vuttamatthaṃ nigamanavasena dassesi.

Mahābhūmicālavaṇṇanā

我來將這段巴利文直譯成簡體中文： "衡量"，爲了顯示"tula(衡量)"這個詞是業格，所以說"已衡量"。因為威力小而有限制。因此它因為周圍被切斷而稱為"有限"。由於鎮伏對立面而[具有]長時相續性，和由於果報廣大而不可衡量、不受限制。由於那些原因，先前籠統地稱大[果報]為"不可衡量"，那些原因在無色界比色界更殊勝，所以說"無色界是不可衡量的"，其他的是"可衡量的"，在三種業中果報少的、微細果報的、低劣的，那是可衡量的。"多果報"是指大果報的、殊勝的，那是不可衡量的。這其中的中等的，應當分為低劣和殊勝兩種，歸入兩類中。應當按照在低劣三法註釋中所說的方式確定少果報和多果報，依此了知可衡量和不可衡量的狀態。"生起從此"所以是生起，因此說"作為生起的因"。"樂於自內"是指通過觀察自相續諸法，以及親近所緣而樂於[修習]。作為有果報而只能帶來輪迴果報的業，以有果報的意義是生起。因為它不是欲等有的造作，所以爲了區別說"生起"后又說"有的造作"。"捨棄"是以聖道捨棄。像盔甲一樣包圍自體而住立，因為在自身生起而稱為自生的煩惱也破壞了，顯示破壞煩惱和捨棄業同時發生，說出兩者的原因是"樂於內心、等持"。 "判斷"是指以"生起是怖畏，不生起是安穩"等方式考察。以"衡量、判斷"等簡略地說明的義理，爲了詳細顯示，說"五蘊"等，顯示捨棄有的造作的自性方式。以"如是"等是以結論的方式顯示在自說語註釋開始時所說的義理。 大地震的註釋

1. Yanti karaṇe vā adhikaraṇe vā paccattavacananti adhippāyena āha 『『yena samayena, yasmiṃ vā samaye』』ti. Ukkhepakavātāti udakasandhārakavātaṃ upacchinditvā ṭhitaṭṭhānato khepakavātā. 『『Saṭṭhi…pe… bahala』』nti idaṃ tassa vātassa ubbedhappamāṇameva gahetvā vuttaṃ, āyāmavitthārato pana dasasahassacakkavāḷappamāṇampi udakasandhārakavātaṃ upacchindatiyeva. Ākāseti pubbe vātena patiṭṭhitokāse. Puna vātoti ukkhepakavāte tathākatvā vigate udakasandhārakavāto puna ābandhitvāgaṇhāti yathā taṃ udakaṃ na bhassati, evaṃ utthambhentaṃ ābandhanavitānavasena bandhitvā gaṇhāti. Tato udakaṃ uggacchatīti tato ābandhitvā gahaṇato tena vātena utthambhitaṃ udakaṃ uggacchati upari gacchati. Hotiyevāti antarantarā hotiyeva. Bahalabhāvenāti mahāpathaviyā mahantabhāvena. Sakalā hi mahāpathavī tadā oggacchati, uggacchati ca, tasmā kampanaṃ na paññāyati.

Ijjhanassāti icchitatthasijjhanassa. Anubhavitabbassaissariyasampattiādikassa. Parittāti paṭiladdhamattā nātisubhāvitā. Tathā ca bhāvanā balavatī na hotīti āha 『『dubbalā』』ti. Saññāsīsena hi bhāvanā vuttā. Appamāṇāti paguṇā subhāvitā. Sā hi thirā daḷhatarā hotīti āha 『『balavā』』ti. 『『Parittā pathavīsaññā, appamāṇā āposaññā』』ti desanāmattameva, āposaññāya pana subhāvitāya pathavīkampo sukheneva ijjhatīti ayamettha adhippāyo veditabbo. Saṃvejento dibbasampattiyā pamattaṃ sakkaṃ devarājānaṃ. Vīmaṃsanto vā tāvadeva samadhigataṃ attano iddhibalaṃ. Mahāmoggallānattherassa pāsādakampanaṃ pākaṭanti taṃ anāmasitvā saṅgharakkhitasāmaṇerassa pāsādakampanaṃ dassetuṃ 『『so kirāyasmā』』tiādi vuttaṃ. Pūtimisso gandho etassāti pūtigandho, tena pūtigandheneva adhigatamātukucchisambhavaṃ viya gandheneva sīsena, ativiya dārako evāti attho.

Ācariyanti ācariyūpadesaṃ. Iddhābhisaṅkhāro nāma iddhividhappaṭipakkhādībhāvena icchitabbo, so ca upāye kosallassa attanā na sammā uggahitattā na tāva sikkhitoti āha 『『asikkhitvāva yuddhaṃ paviṭṭhosī』』ti. 『『Pilavanta』』nti iminā sakalameva pāsādavatthuṃ udakaṃ katvā adhiṭṭhātabbapāsādova tattha pilavatīti dasseti. Adhiṭṭhānakkamaṃ pana upamāya dassento 『『tāta…pe… jānāhī』』ti āha. Tattha kapallakapūvanti āsittakapūvaṃ, taṃ pacantā kapāle paṭhamaṃ kiñci piṭṭhaṃ ṭhapetvā anukkamena vaḍḍhetvā antantena paricchindanti pūvaṃ samantato paricchinnaṃ katvā ṭhapenti, evaṃ 『『āpokasiṇavasena 『pāsādena patiṭṭhitaṭṭhānaṃ udakaṃ hotū』ti adhiṭṭhahanto samantato pāsādassa yāva pariyantā yathā udakaṃ hoti, tathā adhiṭṭhātabba』』nti upamāya upadisati.

Mahāpadānevuttamevāti 『『dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamatī』』ti (dī. ni. 2.18) vatvā 『『ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhatī』』ti (dī. ni. 2.18), tathā 『『dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamatī』』ti (dī. ni. 2.30) vatvā 『『ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhatī』』ti (dī. ni.

我來將這段巴利文直譯成簡體中文： 171. "ya"（以什麼）是工具格或處格的主格，基於這個意思所以說"在那個時候，或在那時"。"上升風"是指切斷維持水的風，從住立處[吹起]的風。說"六十...乃至...厚"是僅取那風的高度量而說，但從長度廣度來說，即使是一萬輪圍[世界]量的維持水的風也被切斷。"在虛空中"是指先前由風支撐的處所。"再次風"是指當上升風這樣作后消失時，維持水的風再次約束執持，如此水不會下落，像支撐一樣以約束帷幔的方式約束執持。"從那裡水上升"是指從那約束執持后，被那風支撐的水上升向上走。"確實發生"是指在中間中間確實發生。"因為厚重"是指因為大地的廣大。因為整個大地那時下沉和上升，所以震動不明顯。 "成就"是指所欲事的成就。"應享受"是指統治成就等。"有限"是指剛獲得而未善修習。因此修習不強力，所以說"軟弱"。因為以想為首而說修習。"無量"是指熟練、善修習。因為它堅固更穩固，所以說"有力"。"有限的地想，無量的水想"只是說法而已，應當了知這裡的意思是：當水想善修習時，地震容易成就。"令生厭"是[指令]沉迷天界成就的帝釋天王[生厭]。或"觀察"是指當下證得的自己的神通力。因為大目犍連長老的震動精舍是衆所周知的，所以不提及它而顯示僧護沙彌的震動精舍，說"據說這位尊者"等。以腐臭味為主，以那腐臭味而獲得母胎生，如以氣味而為首，意思是極為幼稚。 "老師"是指老師的教導。所謂神通的造作應當以神通種類的對治等方式來理解，因為他自己沒有很好地學習方便善巧，還未學習，所以說"未學習就進入戰鬥"。以"漂浮"這個詞顯示應當以神通決意使整個精舍地基變成水，只有被決意的精舍在那裡漂浮。以譬喻顯示決意的次第，說"賢者...乃至...知道"。其中"鍋餅"是指倒[入麵糊]的餅，煮它時先在鍋中放一些面，漸次增加，最後劃邊界，使餅全部有邊界後放置，如此以水遍的方式"精舍所立之處成為水"這樣決意時，應當從精舍四周直到邊緣決意使成為水，以譬喻教導。 在《大本經》中所說的即是："諸比丘，這是法性，當菩薩從兜率天身死下生入母胎時"，說"這一萬世界系震動、大震動、遍震動"，同樣"諸比丘，這是法性，當菩薩從母胎出生時"，說"這一萬世界系震動、大震動、遍震動"。

2.32) ca mahābodhisattassa gabbhokkantiyaṃ, abhijātiyañca dhammatāvasena mahāpadānepathavīkampassa vuttattā itaresupi catūsu ṭhānesu pathavīkampo dhammatāvasenevāti mahāpadāneatthato vuttaṃ evāti adhippāyo.

Idāni nesaṃ pathavīkampanaṃ kāraṇato, pavattiākārato ca vibhāgaṃ dassetuṃ 『『iti imesū』』tiādi vuttaṃ. Dhātukopenāti ukkhepakadhātusaṅkhātāya vāyodhātuyā pakopena. Iddhānubhāvenāti ñāṇiddhiyā vā kammavipākajiddhiyā vā pabhāvena, tejenāti attho. Puññatejenāti puññānubhāvena, mahābodhisattassa puññabalenāti attho. Ñāṇatejenāti paṭivedhañāṇānubhāvena. Sādhukāradānavasenāti yathā anaññasādhāraṇena paṭivedhañāṇānubhāvena abhihatā mahāpathavī abhisambodhiyaṃ akampittha, evaṃ anaññasādhāraṇena desanāñāṇānubhāvena abhihatā mahāpathavī akampittha, taṃ panassā sādhukāradānaṃ viya hotīti 『『sādhukāradānavasenā』』ti vuttaṃ.

Yena pana bhagavā asītianubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇa- (dī. ni. 2.33; 3.198; ma. ni.

我來將這段巴利文直譯成簡體中文： 2.32. 因為在《大本經》中說到大菩薩入胎和出生時依法性而有地震，所以在其他四處的地震也是依法性，這是《大本經》中實際所說的意思。 現在爲了顯示這些地震從原因和生起方式的差別，所以說"在這些"等。"界的變動"是指稱為上升界的風界的擾動。"神通威力"是指智神通或業異熟神通的威力，意思是以威力。"福德威力"是指福德威力，意思是以大菩薩的福德力。"智慧威力"是指以證悟智的威力。"以讚歎的給予"是指像以無與倫比的證悟智威力震撼大地而在正等覺時震動那樣，以無與倫比的說法智威力震撼大地而震動，這對它來說就像給予讚歎，所以說"以讚歎的給予"。 世尊具足莊嚴八十種隨好、三十二大人相- 註：這是一個未完成的句子，似乎還有後文。

2.385) vicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhidhammakāyo puññamahattathāmamahattayasamahaāiddhimahattapaññāmahattānaṃ paramukkaṃsagato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho attano attabhāvasaññitaṃ khandhapañcakaṃ kappaṃ vā kappāvasesaṃ vā ṭhapetuṃ samatthopi saṅkhatadhammaṃ paṭijigucchanākārappavattena ñāṇavisesena tiṇāyapi amaññamāno āyusaṅkhārossajjanavidhinā nirapekkho ossajji. Tadanubhāvābhihatā mahāpathavī āyusaṅkhārossajjane akampittha, taṃ panassā kāruññasabhāvasaṇṭhitā viya hotīti vuttaṃ 『『kāruññasabhāvenā』』ti . Yasmā bhagavā parinibbānasamaye catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo samāpajji antarantarā phalasamāpattisamāpajjanena, tassa pubbabhāge sātisayaṃ tikkhaṃ sūraṃ vipassanāñāṇañca pavattesi, 『『yadatthañca mayā evaṃ sucirakālaṃ anaññasādhāraṇo paramukkaṃsagato ñāṇasambhāro sambhato, anuttaro ca vimokkho samadhigato, tassa vata me sikhāppattaphalabhūtā accantaniṭṭhā anupādisesanibbānadhātu ajja samijjhatī』』ti bhiyyo ativiya somanassappattassa bhagavato pītivipphārādiguṇavipulatarānubhāvo parehi asādhāraṇañāṇātisayo udapādi, yassa samāpattibalasamupabrūhitassa ñāṇātisayassa ānubhāvaṃ sandhāya idaṃ vuttaṃ 『『dveme piṇḍapātā samasamaphalā samasamavipākā』』tiādi (udā. 75), tasmā tassa ānubhāvena samabhihatā mahāpathavī akampittha. Taṃ panassā tassaṃ velāyaṃ ārodanākārappatti viya hotīti 『『aṭṭhamo ārodanenā』』ti vuttaṃ.

Idāni saṅkhepato vuttamatthaṃ vivaranto 『『mātukucchiṃ okkamante』』tiādimāha. Ayaṃ panatthoti 『『sādhukāradānavasenā』』tiādinā vutto attho. Pathavīdevatāya vasenāti ettha samuddadevatā viya mahāpathaviyā adhidevatā kira nāma atthi. Tādise kāraṇe sati tassā cittavasena ayaṃ mahāpathavī saṅkampati sampakampati sampavedhati, yathā vātavalāhakadevatānaṃ cittavasena vātā vāyanti, sītuṇhaabbhavassavalāhakadevatānaṃ cittavasena sītādayo bhavanti. Tathā hi visākhapuṇṇamāyaṃ abhisambodhiatthaṃ bodhirukkhamūle nisinnassa lokanāthassa antarāyakaraṇatthaṃ upaṭṭhitaṃ mārabalaṃ vidhamituṃ –

『『Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā』』ti. (cariyā. 1.124) –

Vacanasamanantaraṃ mahāpathavī bhijjitvā saparisaṃ māraṃ parivattesi. Etanti sādhukāradānādi. Yadipi natthi acetanattā, dhammatāvasena pana vuttanayena siyāti sakkā vattuṃ. Dhammatā pana atthato dhammasabhāvo, so puññadhammassa vā ñāṇadhammassa vā ānubhāvasabhāvoti. Tayidaṃ sabbaṃ vicāritameva, evañca katvā –

『『Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampathā』』ti. (bu. vaṃ.

我來將這段巴利文直譯成簡體中文： 2.385. 世尊以八十種隨好、三十二大人相莊嚴其色身，以一切方面清凈的戒蘊等功德寶藏圓滿其法身，達到福德大、精進大、名聲大、神通大、智慧大的最高頂點，無等倫、等於無等者、無與倫比者、應供、正等覺者，雖然能夠使自己稱為自體的五蘊住世一劫或余劫，但以厭惡有為法的方式運作的特殊智慧，連草也不重視，以舍壽行的方式無所顧戀地捨棄。大地被那威力震撼而在舍壽行時震動，這對它來說好像是悲憫的自性，所以說"以悲憫的自性"。因為世尊在般涅槃時入二十四俱胝十萬數的等至，中間中間入果定，在那之前以殊勝、銳利、勇猛的方式運作觀智，[想著]"爲了這個目的，我如此長時間積集無與倫比達到最高頂點的智資糧，證得無上解脫，今天那達到頂點的果位的究竟目標無餘涅槃界將成就"，世尊更加極其歡喜，生起他人所不共的殊勝智慧，具有更廣大的喜悅遍滿等功德威力，關於這個由等至力增長的殊勝智慧的威力，說了"這兩種托缽食有同等的果報，有同等的異熟"等，因此大地被那威力震動而震動。這對它來說在那個時候好像是獲得哭泣的行相，所以說"第八是以哭泣"。 現在爲了解釋簡略所說的義理，說"入母胎"等。這個義理是以"以讚歎的給予"等所說的義理。"依地神的方式"，這裡據說像海神那樣有大地的護神。當有這樣的原因時，依她的心意這個大地震動、大震動、遍震動，就像依風雲神的心意而風吹，依冷熱雲雨神的心意而有冷等。因此在衛塞月滿月日，爲了破除來到世間主坐在菩提樹下為證悟而作障礙的魔軍 - "這大地無心識，不知苦與樂， 她也因我佈施力，七次震動。" 隨著這句話，大地裂開使魔羅和眷屬翻轉。"這個"是指讚歎的給予等。雖然因為無心識而沒有[這些]，但依法性可以按照所說的方式而有，這是可以說的。法性實際上是法的自性，它是福德法或智慧法的威力自性。這一切都已經考察過了，因此 - "當觀察這些法，自性實相相， 以法威力大地，一萬[世界]震動。"

1.166);

Ādi vacanañca samatthitaṃ hoti.

Niddiṭṭhanidassananti niddiṭṭhassa atthassa niyyātanaṃ, nigamananti attho. Ettāvatāti pathavīkampādiuppādajananena ceva pathavīkampassa bhagavato hetunidassanena ca. 『『Addhā ajja bhagavatā āyusaṅkhāro ossaṭṭho』』ti sallakkhesi pārisesañāyena. Evañhi tadā thero tamatthaṃ vīmaṃseyya nāyaṃ bhūmikampo dhātuppakopahetuko tassa apaññāyamānarūpattā, bāhirakopi isi evaṃ mahānubhāvo buddhakāle natthi, sāsanikopi satthu anārocetvā evaṃ karonto nāma natthi, sesānaṃ pañcannaṃ idāni asambhavo, evaṃ bhūmikampo cāyaṃ mahābhiṃsanako salomahaṃso ahosi, tasmā pārisesato āha 『『ajja bhagavatā āyusaṅkhāro ossaṭṭhoti sallakkhesī』』ti.

Aṭṭhaparisavaṇṇanā

172.Okāsaṃ adatvāti 『『tiṭṭhatu bhante bhagavā kappa』』ntiādi (dī. ni. 2.178) nayappavattāya therassa āyācanāya avasaraṃ adatvā. Aññānipi aṭṭhakāni sampiṇḍento hetuaṭṭhakato aññāni parisābhibhāyatanavimokkhavasena tīṇi aṭṭhakāni saṅgahetvā dassento 『『aṭṭha kho imā』』tiādimāha. 『『Āyasmato ānandassa sokuppattiṃ pariharanto vikkhepaṃ karonto』』ti keci sahasā bhaṇite balavasoko uppajjeyyāti.

Samāgantabbato, samāgacchatīti vā samāgamo, parisā. Bimbisārapamukho samāgamo bimbisārasamāgamo. Sesadvayepi eseva nayo. Bimbisāra…pe… samāgamādisadisaṃ khattiyaparisanti yojanā. Aññesu cakkavāḷesupi labbhateyeva satthu khattiyaparisādiupasaṅkamanaṃ. Ādito tehi saddhiṃ satthu bhāsanaṃ ālāpo. Kathanapaṭikathanaṃ sallāpo. Dhammupasañhitā pucchā paṭipucchā dhammasākacchā. Saṇṭhānaṃ paṭicca kathanaṃ saṇṭhānapariyāyattā vaṇṇa-saddassa 『『mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā』』tiādīsu (saṃ. ni. 1.138) viya. 『『Tesa』』nti padaṃ ubhayapadāpekkhaṃ 『『tesampi lakkhaṇasaṇṭhānaṃ viya satthu sarīrasaṇṭhānaṃ, tesaṃ kevalaṃ paññāyati evā』』ti. Nāpi āmukkamaṇikuṇḍalo bhagavā hotīti yojanā. Chinnassarāti dvidhābhūtassarā. Gaggarassarāti jajjaritassarā. Bhāsantaranti tesaṃ sattānaṃ bhāsato aññaṃ bhāsaṃ. Vīmaṃsāti cintanā. 『『Kimatthaṃ…pe… desetī』』ti idaṃ nanu attānaṃ jānāpetvā dhamme kathite tesaṃ sātisayo pasādo hotīti iminā adhippāyena vuttaṃ? Yesaṃ attānaṃ ajānāpetvāva dhamme kathite pasādo hoti, na jānāpetvā, tādise sandhāya satthā tathā karoti. Tattha payojanamāha 『『vāsanatthāyā』』ti. Evaṃ sutopīti evaṃ aviññātadesako aviññātāgamanopi suto dhammo attano dhammasudhammatāyeva anāgate paccayo hoti suṇantassa.

『『Ānandā』』tiādiko saṅgītianāruḷho pāḷidhammo eva tathā dassito. Esa nayo ito paresupi evarūpesu ṭhānesu.

Aṭṭhaabhibhāyatanavaṇṇanā

我來將這段巴利文直譯成簡體中文： 1.166. 以及開始的話也得到證實。 "所說的顯示"是指所說義理的交付，意思是結論。"到這個程度"是以地震等的生起產生以及顯示地震是世尊的因緣。他以剩餘推理法推知"確實今天世尊已捨棄壽行"。因為那時長老是這樣思察那個意思：這地震不是因界的擾動，因為那[界的擾動]沒有明顯的形態；在佛時也沒有如此大威力的外道仙人；佛弟子也沒有不告知導師就這樣做的；其餘五種[地震]現在也不可能發生；而且這地震是如此可怕令人毛骨悚然，所以由剩餘推理說"推知'今天世尊已捨棄壽行'"。 八眾解釋 172. "不給機會"是指不給長老以"世尊請住世一劫"等方式進行請求的機會。將其他八種也集合在一起，從八種因緣之外，以眾、勝處、解脫的方式攝取三個八種來顯示，所以說"這八種"等。有些人說"爲了避免尊者阿難的憂愁生起而使之分散"，因為突然說的話會生起強烈的憂愁。 因為應當聚集，或因為聚集而稱為聚集，即是眾。以頻婆娑羅為首的聚集是頻婆娑羅聚集。在其餘兩種也是這個道理。"與頻婆娑羅...等...聚集相似的剎帝利眾"是這樣連線。在其他輪圍[世界]中也一定有導師親近剎帝利眾等。從開始與他們一起的導師的言說是交談。言說來往是談話。與法相應的問答是法的討論。依形相而說是因為形相是樣子-聲的意思，如"化現大象王的樣子"等。"他們的"這個詞與兩個詞都有關係："就像他們的相貌形相，導師的身體形相也只是顯現而已"。"世尊也不是戴著寶珠耳環"是這樣連線。"斷裂的聲音"是分成兩半的聲音。"嘎嘎的聲音"是衰老的聲音。"其他語言"是指與那些眾生的語言不同的語言。"思考"是思維。"為什麼...等...說法"這個[問題]，難道不是因為這個意圖而說的：讓他們知道自己后說法，他們會生起殊勝的信心？對於那些不讓知道自己而說法就會生起信心，讓知道反而不會的人，導師針對這樣的人而如此做。關於這點說明目的說"爲了熏習"。"即使這樣聽聞"是指即使這樣不知說法者、不知[他的]來處而聽聞的法，由於法的善法性，也會成為聽聞者將來的緣。 以"阿難"等開始的是沒有結集的聖典法，就是這樣顯示。這個方法在此後類似的地方也是如此。 八勝處解釋 註：在這個翻譯中，所有的章節編號都按要求加了反斜槓。原文中提到的古代地名，由於沒有明確的現代對應，所以沒有新增現代地名註解。

1. Abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato, manāyatanadhammāyatanabhāvato vātipi sasampayuttaṃ jhānaṃ abhibhāyatanaṃ. Tenāha 『『abhibhavanakāraṇānī』』tiādi. Tāni hīti abhibhāyatanasaññitāni jhānāni. 『『Puggalassa ñāṇuttariyatāyā』』ti idaṃ ubhayatthāpi yojetabbaṃ. Kathaṃ? Paṭipakkhabhāvena paccanīkadhamme abhibhavanti puggalassa ñāṇuttariyatāya ārammaṇāni abhibhavanti. Ñāṇabaleneva hi ārammaṇābhibhavanaṃ viya paṭipakkhābhibhavo pīti.

Parikammavasena ajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati, taṃ pana ajjhattaparikammavasena laddhaṃ kasiṇanimittaṃ avisuddhameva hoti, na bahiddhāparikammavasena laddhaṃ viya visuddhaṃ.

Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha 『『avaḍḍhitānī』』ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ. Parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha 『『ñāṇuttariko puggalo』』ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ, samāpajjanañca upacārajjhānādhigamasamanantarameva appanājhānuppādananti āha 『『saha nimittuppādenevettha appanaṃ pāpetī』』ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇaṃ vacanametaṃ. Yo 『『khippābhiñño』』ti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanaṃ appanaṃ neti.

Ettha ca keci 『『uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantarañca bhavaṅgaparivāsena, upacārāsevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī』』ti vadanti, taṃ tesaṃ matimattaṃ. Na hi parivāsitaparikammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā, tasmā upacārajjhānādhigamanato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto 『『saha nimittuppādenevettha appanaṃ pāpetī』』ti vutto. Saha nimittuppādenevāti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ, adhippāyo vuttanayeneva veditabbo, na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato. Samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāyavasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ pana 『『iminā tassa pubbābhogo kathito』』ti (dha. sa. aṭṭha. 204) vuttaṃ. Antosamāpattiyaṃ tathā ābhogābhāve kasmā 『『jhānasaññāyapī』』ti vuttanti āha 『『abhibhavana…pe… atthī』』ti.

Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivasena vaḍḍhiṃ pāpitānīti tathā vaḍḍhanassevettha asambhavato. Tenāha 『『mahantānī』』ti. Bhattavaḍḍhitakanti bhuñjanabhājanaṃ vaḍḍhetvā dinnabhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.

我來將這段巴利文直譯成簡體中文： 173. "勝"是勝者，即準備或智慧。"有勝為處"是勝處，即禪定。或"有應當勝的稱為處"是勝處。因為勝所緣而成為勝，而且它是處，由於對修行者來說是特殊安樂的所依，或由於是意處法處的緣故，所以具有相應的禪定是勝處。因此說"勝的原因"等。"那些"是指稱為勝處的禪定。"因為人的智慧殊勝"這個應當在兩處都連線。怎樣？由於對立而勝過敵對法，因為人的智慧殊勝而勝過所緣。因為只是以智力而勝過所緣，就像勝過對立[法]一樣。 依準備而內部有色想，不是依安止[定]。因為以似相為所緣的安止[定]不可能以內部為境。而且依內部準備所得的遍相不清凈，不像依外部準備所得的那樣清凈。 "小"是指如所得到的碗、盤子大小。因此說"未擴大的"。"只是依小"是說雖然在顏色方面有作意，但這勝處只是依小而說。因為這裡小是勝的原因。無論有無顏色作意，所謂勝處修習只有利慧者才能成就，其他人不能，所以說"智慧殊勝的人"。"勝過而入定"，這裡勝過和入定是指在獲得近行定之後立即生起安止定，所以說"在這裡與相生起同時達到安止"。"與相生起同時"這個說法是表示沒有[需要]安止等待的特徵。所謂"速通"，比那更智慧殊勝者的勝處修習。"在這裡"是指在這個相上。"達到安止"是指引導修習達到安止。 這裡有些人說"生起近行定時，以它為所緣至少有二三速行心路生起，它們都屬於近行定，之後經過有分等待，沒有近行熟習就有安止，與相生起同時達到安止"，這只是他們的想法。因為不需要等待準備后的安止路，也不像廣大和無量禪那樣在近行定中一定要有觀察，所以從獲得近行定之後，在若干有分心結束時達到安止，稱為"在這裡與相生起同時達到安止"。"與相生起同時"這是意圖的說法，不是確定的意義，意圖應當如前所說方式理解，因為在定中那時不可能有那樣的作意。應當理解從定出來的作意是依前分修習的力量，取定的剎那中生起的勝的行相而生起。但在阿毗達摩註釋中說"以此說明它的前作意"。在定中沒有那樣的作意，為什麼說"也以禪定想"？[答]說"勝...等...有"。 "擴大量"的意思是廣大量，不是指依一指二指等方式使之增長，因為這裡那樣的增長是不可能的。因此說"大的"。"增大食物"是指增大飯食器皿給予的飯食，意思是比一個人一座所吃的飯食的一半。

Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī, saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanaṃ evettha alābhitā.

Bahiddhāvauppannanti bahiddhā vatthusmiṃyeva uppannaṃ. Abhidhamme pana 『『ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni…pe… appamāṇāni suvaṇṇadubbaṇṇānī』』ti (dha. sa. 220) evaṃ catunnaṃ abhibhāyatanānaṃ āgatattā abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) 『『kasmā pana 『yathā suttante ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānītiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā』ti codanaṃ katvā 『ajjhattarūpānaṃ anabhibhavanīyato』ti kāraṇaṃ vatvā, tattha vā hi idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānīti tatrāpi idhāpi vuttāni. 『Ajjhattaṃ rūpasaññī』ti idaṃ pana satthu desanāvilāsamattamevā』』ti vuttaṃ. Ettha ca vaṇṇābhogarahitāni, sahitāni ca sabbāni parittāni 『『parittāni suvaṇṇadubbaṇṇānī』』ti vuttāni, tathā appamāṇāni 『『appamāṇāni suvaṇṇadubbaṇṇānī』』ti. Atthi hi so pariyāyo parittāni abhibhuyya tāni ce kadāci vaṇṇavasena ābhujitāni honti, suvaṇṇadubbaṇṇāni abhibhuyyāti. Pariyāyakathā hi suttantadesanāti. Abhidhamme (dha. sa. 222) pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti. Tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti 『『ajjhattaṃ rūpasaññī』』tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito. Abhidhamme pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni ; sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ 『『ajjhattaṃ rūpasaññī』』ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato 『『rūpī rūpāni passatī』』tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati. 『『Ajjhattarūpānaṃ anabhibhavanīyato』』ti idaṃ katthacipi 『『ajjhattaṃ rūpāni passatī』』ti avatvā sabbattha yaṃ vuttaṃ 『『bahiddhā rūpāni passatī』』ti, tassa kāraṇavacanaṃ, tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme (dha. sa. 223) vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhā rūpānaṃ viya abhūtattā. Desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathābhāvato. 『『Suvaṇṇadubbaṇṇānī』』ti eteneva siddhattā na nīlādi abhibhāyatanāni vattabbānīti ce? Taṃ na, nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā, appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃ yaṃ caritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ 『『imesu panā』』tiādi vuttaṃ.

我來將這段巴利文直譯成簡體中文： 在色上的想是色想，他有這個所以是有色想者，不是有色想者是無色想者，以想為主來說禪定。這裡不得到就是不生起色想。 "外部生起"是隻在外部事物上生起。但在阿毗達摩中說"內無色想外見色，小的美色丑色...等...無量的美色丑色"，這樣四個勝處的來源，所以在阿毗達摩註釋中提出質問說"為什麼不像經中說'內有色想一人外見色，小的'等那樣說，而在這裡四個勝處都說內無色想？"，說明原因"因為內部色不能被勝"，因為無論是在那裡還是在這裡都只有外部色應當被勝，所以那些必須要說，因此在那裡和這裡都說了。而"內有色想"這只是導師說法的風格而已。這裡沒有顏色作意的和有顏色作意的所有小的都說為"小的美色丑色"，同樣無量的說為"無量的美色丑色"。因為有這樣的方式：勝過小的，如果那些有時依顏色作意，就勝過美色丑色。因為經的說法是方便說。但在阿毗達摩中因為是無方便說法，所以分別說沒有顏色作意的和有顏色作意的。因為兩者都有勝的差別。同樣，這裡因為是方便說法，解脫也有勝的方便，所以以"內有色想"等方式，在第一第二勝處包含第一解脫，在第三第四勝處包含第二解脫，在顏色勝處包含第三解脫，是從勝的進行來攝取。但在阿毗達摩中因為是無方便說法，爲了顯示解脫和勝處不混雜，所以除去解脫而說勝處；所有具有解脫作用的禪定都在解脫的說法中說。從這個在阿毗達摩的勝處中不說"內有色想"來的兩個勝處，以及"有色見色"等是一切解脫作用共通的說法，可知這是作了區分。"因為內部色不能被勝"這是說明為什麼在任何地方都不說"內見色"而在一切處說"外見色"的原因，由此表明：凡是由其他原因的，就由那個原因而說。但在阿毗達摩中只說內無色想是由說法風格的原因，不應尋求它的其他原因。內部色不能被勝是因為它們不像外部色那樣[真實]存在。說法風格應當依所說的區分來理解，因為依所化眾生的傾向而有現存的方便說。如果說因為"美色丑色"已經成就所以不應說青等勝處？那是不對的，因為對於在青等修習的人來說，正是青等的本質是勝的原因。因為對他們來說，不是清凈不清凈色的小或無量是勝的原因，而是青等的本質。在這些小等遍處色中，爲了顯示這些勝處對什麼性行的人成就，所以說"在這些中"等。

Sabbasaṅgāhakavasenāti sakalanīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena cakkhuviññāṇādiviññāṇavīthiyā gahetabbatāvasena. Obhāsavasenāti sappabhāsatāya avabhāsanavasena. Umāpupphanti atasipupphaṃ. Nīlameva hoti vaṇṇasaṅkarābhāvato. Bārāṇasisambhavanti bārāṇasiyaṃ samuṭṭhitaṃ.

Ekaccassa ito bāhirakassa appamāṇaṃ ativitthāritaṃ kasiṇanimittaṃ olokentassa bhayaṃ uppajjeyya 『『kiṃ nu kho idaṃ sakalaṃ lokaṃ abhibhavitvā ajjhottharitvā gaṇhātī』』ti, tathāgatassa pana tādisaṃ bhayaṃ vā sārajjaṃ vā natthīti abhītabhāvadassanatthameva ānītāni.

Aṭṭhavimokkhavaṇṇanā

174.Uttānatthāyeva heṭṭhā atthato vibhattattā. Ekaccassa vimokkhoti ghosopi bhayāvaho vaṭṭābhiratabhāvato, tathāgatassa pana vimokkhe upasampajja viharatopi taṃ natthīti abhītabhāvadassanatthameva ānītāni.

Ānandayācanakathāvaṇṇanā

178.Bodhīti sabbaññutaññāṇaṃ. Tañhi 『『catumaggañāṇapaṭivedha』』ntveva vuttaṃ sabbaññutaññāṇappaṭivedhassa taṃmūlakattā. Evaṃ vuttabhāvanti 『『ākaṅkhamāno ānanda tathāgato kappaṃ vā tiṭṭheyyā』』ti (dī. ni. 2.166) evaṃ vuttabhāvaṃ.

179.Tampi oḷārikanimittaṃ kataṃ tassa mārena pariyuṭṭhitacetaso na paṭividdhaṃ na sallakkhitaṃ.

183.Ādikehīti evamādīhi mittāmaccasuhajjāhi. Piyāyitabbato piyehi. Manavaḍḍhanato manāpehi. Jātiyāti jātianurūpagamanena. Nānābhāvo visuṃbhāvo asambaddhabhāvo. Maraṇena vinābhāvoti cutiyā tenattabhāvena apunarāvattanato vippayogo. Bhavena aññathābhāvoti bhavantaraggahaṇena purimākārato aññākāratā 『『kāmāvacarasatto rūpāvacaro hotī』』tiādinā, tatthāpi 『『manusso devo hotī』』tiādināpi yojetabbo. Kutettha labbhāti kuto kuhiṃ kismiṃ nāma ṭhāne ettha etasmiṃ khandhappavatte 『『yaṃ taṃ jātaṃ…pe… mā palujjī』』ti laddhuṃ sakkā. Na sakkā eva tādisassa kāraṇassa abhāvatoti āha 『『netaṃ ṭhānaṃ vijjatī』』ti. Evaṃ acchariyabbhutadhammaṃ tathāgatassāpi sarīraṃ, kimaṅgaṃ pana aññesanti adhippāyo. 『『Paccāvamissatī』』ti netaṃ ṭhānaṃ vijjati satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā āyusaṅkhārānaṃ ossaṭṭhattā, buddhakiccassa ca pariyosāpitattā. Na hettha māsattayato paraṃ buddhaveneyyā labbhantīti.

1. Sāsanassa ciraṭṭhiti nāma sasambhārehi ariyamaggadhammehi kevalehīti āha 『『sabbaṃ lokiyalokuttaravaseneva kathita』』nti lokiyāhi sīlasamādhipaññāhi vinā lokuttaradhammasamadhigamassa asambhavato.

Tatiyabhāṇavāravaṇṇanā niṭṭhitā.

Nāgāpalokitavaṇṇanā

我來將這段巴利文直譯成簡體中文： "以總攝的方式"是指以一切青色、青顯示、青光澤的共同方式。"以顏色方式"是指以自性顏色方式。"以顯示方式"是指以可見性方式、以眼識等識路可取的方式。"以光明方式"是指以有光輝的照明方式。"亞麻花"是亞麻花。因為沒有顏色混雜所以只是青色。"波羅奈所生"是在波羅奈(現在的瓦拉納西)生起。 對某些外道來說，觀看無量極廣大的遍相時會生起恐懼："這是否遍滿整個世界而取？"，但如來沒有這樣的恐懼或怯懦，爲了顯示無畏的狀態才引用這些。 八解脫解釋 174. 因為前面已經從義理上解釋了明顯的義理。對某些人來說連聲音也令人恐懼，因為樂著輪迴，但如來即使具足住于解脫也沒有那個[恐懼]，只是爲了顯示無畏的狀態才引用這些。 阿難請求說解釋 178. "菩提"是一切知智。那只是說"四道智證悟"，因為一切知智證悟是以那為根本。"如此說的狀態"是指"阿難，如來若願意可住世一劫"這樣說的狀態。 179. 那個粗顯相也因為他的心被魔羅纏繞而沒有通達、沒有覺察。 183. "以最初"是指以這樣等的朋友、親近、善友。因為應當愛護所以是可愛的。因為增長意所以是可意的。"以生"是指以隨順生的進行。"異性"是分離性、不相連性。"以死別離"是指以死亡與那個自體永不回返而分離。"以有而變異"是指以取得其他有而從前相變成異相，如"欲界有情成為色界[有情]"等，在那裡也應當連線"人成為天"等。"這裡從何得"是指在這裡這個蘊的轉起中，"那已生...等...勿壞滅"從哪裡、在哪裡、在什麼處所能得到。因為沒有那樣的原因所以完全不能，因此說"這個情況不存在"。如此如來的身體也是稀有未曾有法，何況其他呢？這是意思。"會改變"這個情況不存在，因為已經建立正念、以智慧限定而捨棄壽行，而且已完成佛陀的任務。因為這裡從三個月以後就沒有能被佛陀教化的眾生。 184. 所謂教法久住是指具備資具的聖道法而已，所以說"一切都是依世間出世間而說"，因為沒有世間戒定慧就不可能證得出世間法。 第三誦分解釋完畢。 象回顧解釋

186.Nāgāpalokitanti nāgassa viya apalokitaṃ, hatthināgassa apalokanasadisaṃ apalokananti attho. Āhaccāti phusitvā. Aṅkusakalaggāni viyāti aṅkusakāni viya aññamaññasmiṃ laggāni āsattāni hutvā ṭhitāni. Ekābaddhānīti aññamaññaṃ ekato ābaddhāni. Tasmāti gīvaṭṭhīnaṃ ekagghanānaṃ viya ekābaddhabhāvena, na kevalaṃ gīvaṭṭhīnaṃyeva, atha kho sabbānipi tāni buddhānaṃ ṭhapetvā bāhusandhiādikā dvādasa mahāsandhiyo, aṅgulisandhiyo ca itarasandhīsu ekābaddhāni hutvā ṭhitāni, yato nesaṃ pakatihatthīnaṃ koṭisahassabalappamāṇaṃ kāyabalaṃ hoti. Vesālinagarābhimukhaṃ akāsi kaṇṭakaparivattane viya kapilanagarābhimukhaṃ. Yadi evaṃ kathaṃ taṃ nāgāpalokitaṃ nāma jātaṃ? Tadajjhāsayaṃ upādāya. Bhagavā hi nāgāpalokitavaseneva apaloketukāmo jāto, puññānubhāvena panassa patiṭṭhitaṭṭhānaṃ parivatti, tena taṃ 『『nāgāpalokitaṃ』』 tveva vuccati.

『『Idaṃ pacchimakaṃ ānanda tathāgatassa vesāliyā dassana』』nti nayidaṃ vesāliyā apalokanassa kāraṇavacanaṃ anekantikattā, bhūtakathanamattaṃ panetaṃ. Maggasodhanavasena taṃ dassetvā aññadevettha apalokanakāraṇaṃ dassetukāmo 『『nanu cā』』tiādimāha. Taṃ taṃ sabbaṃ pacchimadassanameva anukkamena kusināraṃ gantvā parinibbātukāmatāya tato tato nikkhantattā. 『『Anacchariyattā』』ti iminā yathāvuttaṃ anekantikattaṃ pariharati, tayidaṃ sodhanamattaṃ. Idaṃ panettha aviparītaṃ kāraṇanti dassetuṃ 『『apicā』』tiādi vuttaṃ. Na hi bhagavā sāpekkho vesāliṃ apalokesi, 『『idaṃ pana me gamanaṃ apunarāgamana』』nti dassanamukhena bahujanahitāya bahujanasukhāya lokānukampāya apalokesi. Tenāha 『『apica vesālirājāno』』tiādi.

Antakaroti sakalavaṭṭadukkhassa sakasantāne, parasantāne ca vināsakaro abhāvakaro. Buddhacakkhudhammacakkhudibbacakkhumaṃsacakkhusamantacakkhusaṅkhātehi pañcahi cakkhūhi cakkhumā. Savāsanānaṃ kilesānaṃ samucchinnattā sātisayaṃ kilesaparinibbānena parinibbuto.

Catumahāpadesavaṇṇanā

187.Mahāokāseti mahante okāse. Mahantāni dhammassa patiṭṭhāpanaṭṭhānāni. Yesu patiṭṭhāpito dhammo nicchīyati asandehato, kāni pana tāni? Āgamanavisiṭṭhāni suttotaraṇādīni. Dutiyavikappe apadisantīti apadesā, 『『sammukhā metaṃ āvuso bhagavato suta』』ntiādinā kenaci ābhatassa 『『dhammo』』ti vinicchinane kāraṇaṃ. Kiṃ pana tanti? Tassa yathābhatassa suttotaraṇādi eva. Yadi evaṃ kathaṃ cattāroti? Yasmā dhammassa dve samparāyā satthā, sāvakā ca, tesu ca sāvakā saṅghagaṇapuggalavasena tividhā , evaṃ 『『tumhākaṃ mayā yaṃ dhammo paṭiggahito』』ti apadisitabbānaṃ bhedena cattāro. Tenāha 『『sammukhā me taṃ āvuso bhagavato suta』』ntiādi. Tathā ca vuttaṃ nettiyaṃ 『『cattāro mahāpadesā buddhāpadeso saṅghāpadeso sambahulattherāpadeso ekattherāpadeso. Ime cattāro mahāpadesā』』ti (netti. 18) buddho apadeso etassāti buddhāpadeso. Esa nayo sesesupi. Tenāha 『『buddhādayo…pe… mahākāraṇānī』』ti.

我來將這段巴利文直譯成簡體中文： 186. "象回顧"是指像像那樣的回顧，意思是如同象王的回顧那樣的回顧。"以碰觸"是指觸及。"如同鉤子相連"是指像鉤子那樣互相連線、附著而住。"一處結合"是指互相在一處結合。"因此"是因為頸骨如同一塊那樣一處結合，不僅僅是頸骨，而且諸佛除了手臂關節等十二大關節和指關節外，其他關節都是一處結合而住，由此他們有如普通像一百萬倍的身體力量。面向毗舍離(現在的印度瓦伊沙利)城，如同向迦毗羅城(現在的尼泊爾蒂洛拉科特)轉身那樣。如果這樣，為什麼稱為象回顧呢？依那個意樂。因為世尊想要以象回顧的方式回顧，但由於福德威力，他所站立的地方轉動，所以那就稱為"象回顧"。 "阿難，這是如來最後一次見毗舍離"，這不是說明回顧毗舍離的原因，因為[這個理由]不是決定性的，這只是說明事實。爲了顯示依凈化道路而顯示那個，想要顯示這裡有其他回顧的原因，所以說"難道不"等。那一切都是最後一次見，因為按次序去拘尸那羅(現在的印度迦尸城)想要般涅槃，所以從這裡那裡離開。以"不稀有"這個[理由]避免如前所說的不決定性，這只是凈化而已。爲了顯示這裡這個不顛倒的原因，所以說"而且"等。因為世尊不是帶著眷戀而回顧毗舍離，而是以"這是我不再返回的行程"的見解，爲了多人的利益，多人的安樂，憐憫世間而回顧。因此說"而且毗舍離的國王"等。 "作終結者"是指對自相續和他相續中的一切輪迴苦作破壞者、作無有者。以稱為佛眼、法眼、天眼、肉眼、普眼的五眼而有眼。因為斷盡有習氣的煩惱，所以以殊勝的煩惱般涅槃而般涅槃。 四大教法解釋 187. "大處"是指大的處所。[即]建立法的大處所。在這些[處所]中建立的法被確定無疑，是哪些呢？以傳承殊勝的經的傳承等。第二選擇中"指示"是大教法，以"朋友，這是我親自從世尊聽到"等方式，對某人帶來的"法"的決定的原因。那是什麼呢？就是那如實帶來的經的傳承等。如果這樣，為什麼是四個？因為法有兩個傳承者：導師和弟子，在這些中弟子依僧團、群體、個人分為三種，這樣依"你們由我所接受的法"而應當指示的差別成為四個。因此說"朋友，這是我親自從世尊聽到"等。如此在《導論》中說："四大教法是佛大教法、僧大教法、多長老大教法、一長老大教法。這是四大教法"。以佛為教法者是佛大教法。在其餘的也是這個方法。因此說"佛等...等...大原因"。

188.Nevaabhinanditabbanti na sampaṭicchitabbaṃ. Ganthassa sampaṭicchanaṃ nāma savananti āha 『『na sotabba』』nti. Padabyañjanānīti padāni ca byañjanāni ca, atthapadāni, byañjanapadāni cāti attho. Pajjati attho etehīti padāni, akkharādīni byañjanapadāni. Pajjitabbato padāni, saṅkāsanādīni atthapadāni. Aṭṭhakathāyaṃpana 『『『padasaṅkhātāni byañjanānī』ti byañjanapadāneva vuttānī』』ti keci, taṃ na, atthaṃ byañjentīti byañjanāni, byañjanapadāni, tehi byañjitabbato byañjanāni, atthapadānīti ubhayasaṅgahato. Imasmiṃ ṭhāneti tenābhatasuttassa imasmiṃ padese. Pāḷi vuttāti kevalo pāḷidhammo pavatto. Attho vuttoti pāḷiyā attho pavatto niddiṭṭho. Anusandhi kathitoti yathāraddhadesanāya, upari desanāya ca anusandhānaṃ kathitaṃ sambandho kathito . Pubbāparaṃ kathitanti pubbenāparaṃ avirujjhanañceva visesādhānañca kathitaṃ pakāsitaṃ. Evaṃ pāḷidhammādīni sammadeva sallakkhetvā gahaṇaṃ sādhukaṃ uggahaṇanti āha 『『suṭṭhu gahetvā』』ti. Sutte otāretabbānīti ñāṇena sutte ogāhetvā tāretabbāni, taṃ pana ogāhetvā taraṇaṃ tattha otaraṇaṃ anuppavesanaṃ hotīti vuttaṃ 『『sutte otāretabbānī』』ti. Saṃsandetvā dassanaṃ sandassananti āha 『『vinaye saṃsandetabbānī』』ti.

Kiṃ pana taṃ suttaṃ, ko vā vinayoti vicāraṇāya ācariyānaṃ matibhedamukhena tamatthaṃ dassetuṃ 『『ettha cā』』tiādi vuttaṃ. Vinayoti vibhaṅgapāṭhamāha. So hi mātikāsaññitassa suttassa atthasūcanato 『『sutta』』nti vattabbataṃ arahati. Vividhanayattā, visiṭṭhanayattā ca vinayo, khandhakapāṭho. Evanti evaṃ suttavinayesu pariggayhamānesu vinayapiṭakampi na pariyādīyati parivārapāḷiyā asaṅgahitattā. Suttantābhidhammapiṭakāni vā suttaṃ atthasūcanādiatthasambhavato. Evampīti 『『suttantābhidhammapiṭakāni suttaṃ, vinayapiṭakaṃ vinayo』』ti evaṃ suttavinayavibhāge vuccamānepi. Na tāva pariyādīyantīti na tāva anavasesato pariggayhanti, kasmāti āha 『『asuttanāmakañhī』』tiādi. Yasmā 『『sutta』』nti imaṃ nāmaṃ anāropetvā saṅgītampi jātakādibuddhavacanaṃ atthi, tasmā vuttanayena tīṇi piṭakāni na pariyādiṇṇānīti. Suttanipātaudānaitivuttakādīni dīghanikāyādayo viya suttanāmaṃ āropetvā asaṅgītānīti adhippāye panettha jātakādīhi saddhiṃ tānipi gahitāni. Buddhavaṃsacariyāpiṭakānaṃ panettha aggahaṇe kāraṇaṃ maggitabbaṃ, kiṃ vā tena magganena? Sabbopāyaṃ vaṇṇanānayo theravādaṃ dassanamukhena paṭikkhitto evāti.

Atthīti kiṃ atthi, asuttanāmakaṃ buddhavacanaṃ natthi evāti dasseti. Tathā hi nidānavaṇṇanāyaṃ (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī.

我來將這段巴利文直譯成簡體中文： 188. "不應歡喜"是指不應接受。說"不應聽"是因為接受文句就是聽聞。"句和文"是句和文，意思是義句和文句。由這些而得義理所以是句，字等是文句。由應當得到所以是句，顯示等是義句。但在註釋中有些人說"'稱為句的文'是隻說文句"，那是不對的，因為顯示義理所以是文，是文句，由那些應當顯示所以是文，是義句，這是包含兩者。"在這個處所"是指在他帶來的經的這個部分。"說了聖典"是指只說了聖典法。"說了義理"是指說了、指出了聖典的義理。"說了連結"是指說了已開始的說法和上面的說法的連結，說了聯繫。"說了前後"是指說了、顯示了不與前後矛盾和增益殊勝。如此很好地觀察聖典法等而取，是善取，所以說"善取"。"應當放入經中"是指以智慧深入經而度過，那個深入度過就是在那裡放入、進入，所以說"應當放入經中"。顯示對照而見是對照見，所以說"應當與律對照"。 什麼是那個經，什麼是律呢？爲了顯示依諸阿阇梨見解差別的檢擇那個義理，所以說"在這裡"等。"律"是指分別的文句。因為那指示稱為本母的經的義理，所以應當稱為"經"。因為有種種方法、殊勝方法所以是律，是犍度的文句。"如此"是指如此在經律中被理解時，也不能窮盡律藏，因為沒有包含附隨文。或者經藏、論藏是經，因為有指示義理等義理。"如此也"是指如此說"經藏、論藏是經，律藏是律"這樣經律的區分時。"還不窮盡"是指還不能無餘地理解，為什麼？所以說"因為有不名為經"等。因為有不冠以"經"這個名稱而結集的本生等佛語，所以依所說的方式不能窮盡三藏。意思是經集、優陀那、如是語等不像長部等那樣冠以經名而結集，在這裡與本生等一起也取了那些。但這裡不取佛種性、行藏的原因應當尋求，或者何必尋求？這一切註釋的方法依上座部的見解都被否定了。 "有"是指什麼有，顯示確實沒有不名為經的佛語。如此在因緣註釋中

1.paṭhamamahāsaṅgītikathāvaṇṇanā) amhehi vuttaṃ 『『suttanti sāmaññavidhi, visesavidhayo pare』』ti. Taṃ sabbaṃ paṭikkhipitvā 『『suttanti vinayo』』tiādinā vuttaṃ saṃvaṇṇanānayaṃ 『『nāyamattho idhādhippeto』』ti paṭisodhetvā. Vineti etena kileseti vinayo, kilesavinayanūpāyo, so eva ca naṃ karotīti kāraṇanti āha 『『vinayo pana kāraṇa』』nti.

Dhammeti pariyattidhamme. Sarāgāyāti sarāgabhāvāya kāmarāgabhavarāgaparibrūhanāya. Saññogāyāti bhavasaṃyojanāya. Ācayāyāti vaṭṭassa vaḍḍhanatthāya. Mahicchatāyāti mahicchabhāvāya. Asantuṭṭhiyāti asantuṭṭhibhāvāya. Saṅgaṇikāyāti kilesasaṅgaṇagaṇasaṅgaṇavihārāya. Kosajjāyāti kusītabhāvāya. Dubbharatāyāti dupposatāya. Virāgāyāti sakalavaṭṭato virajjanatthāya. Visaññogāyāti kāmabhavādīhi visaṃyujjanatthāya. Apacayāyāti sabbassāpi vaṭṭassa apacayanāya, nibbānāyāti attho. Appicchatāyāti paccayappicchatādivasena sabbaso icchāpagamāya. Santuṭṭhiyāti dvādasavidhasantuṭṭhibhāvāya. Pavivekāyāti pavivittabhāvāya, kāyavivekāditadaṅgavivekādivivekasiddhiyā. Vīriyārambhāyāti kāyikassa ceva, cetasikassa ca vīriyassa paggahaṇatthāya. Subharatāyāti sukhaposanatthāya. Evaṃ yo pariyattidhammo uggahaṇadhāraṇaparipucchāmanasikāravasena yoniso paṭipajjantassa sarāgādibhāvaparivajjanassa kāraṇaṃ hutvā virāgādibhāvāya saṃvattati, ekaṃsato eso dhammo. Eso vinayo, sammadeva apāyādīsu apatanavasena dhāraṇato, kilesānaṃ vinayanato, satthu sammāsambuddhassa ovādānusiṭṭhibhāvato etaṃ satthusāsananti dhāreyyāsi jāneyyāsi, avabujjheyyāsīti attho. Catusaccassa sūcanaṃ suttanti āha 『『sutteti tepiṭake buddhavacane』』ti. Tepiṭakañhi buddhavacanaṃ saccavinimuttaṃ natthi. Rāgādivinayanakāraṇaṃ tathāgatena suttapadena pakāsitanti āha 『『vinayeti etasmiṃ rāgādivinayakāraṇe』』ti.

Sutte osaraṇañcettha tepiṭake buddhavacane pariyāpannatāvaseneva veditabbaṃ, na aññathāti āha 『『suttapaṭipāṭiyā katthaci anāgantvā』』ti. Challiṃ uṭṭhapetvāti arogassa mahato rukkhassa tiṭṭhato upakkamena challiyā sakalikāya, papaṭikāya vā uṭṭhapanaṃ viya arogassa sāsanadhammassa tiṭṭhato byañjanamattena tappariyāpannaṃ viya hutvā challisadisaṃ pubbāparaviruddhatādidosaṃ uṭṭhapetvā paridīpetvā, tādisāni pana ekaṃsato guḷhavessantarādipariyāpannāni hontīti āha 『『guḷhavessantara…pe…paññāyantīti attho』』ti . Rāgādivinayeti rāgādīnaṃ vinayanatthe. Tadākāratāya na paññāyamānāni na dissamānāni chaḍḍetabbāni vajjitabbāni na gahetabbāni. Sabbatthāti sabbavāresu.

我來將這段巴利文直譯成簡體中文： [接前文]第一次大結集故事的註釋中，我們說"經是共同方法，其他是特殊方法"。否定那一切后，以"經就是律"等方式說的註釋方法，"這個義理不是這裡所意"而糾正。因為由此調伏煩惱所以是律，是調伏煩惱的方法，那個就是作那個所以是原因，因此說"律是原因"。 "法"是指教法。"為貪"是爲了有貪的狀態，爲了增長欲貪、有貪。"為結"是爲了有結。"為積集"是爲了輪迴的增長。"為大欲"是爲了大欲的狀態。"為不知足"是爲了不知足的狀態。"為群居"是爲了煩惱群、群體群的住處。"為懈怠"是爲了懶惰的狀態。"為難養"是爲了難養的狀態。"為離貪"是爲了從一切輪迴離染的目的。"為離結"是爲了從欲有等解脫的目的。"為離積集"是爲了一切輪迴的消減，意思是爲了涅槃。"為少欲"是爲了依資具少欲等方式一切慾望的遠離。"為知足"是爲了十二種知足的狀態。"為遠離"是爲了遠離的狀態，爲了成就身遠離等暫時遠離等遠離。"為精進"是爲了提起身和心的精進的目的。"為易養"是爲了容易養護的目的。如此對於如理實踐以受持、憶持、詢問、作意的方式的教法，作為避免有貪等狀態的原因而轉向離貪等狀態，這確定是法。這是律，因為以正確的方式不墮惡趣等而持守，因為調伏煩惱，因為是導師正等覺的教誡、教導，你應當持守、了知、覺悟這是導師的教法，這是意思。因為四諦的指示是經，所以說"經是三藏佛語"。因為三藏佛語沒有離開諦的。如來以經句顯示調伏貪等的原因，所以說"律是在這個調伏貪等的原因"。 這裡入于經應當只依包含在三藏佛語中來理解，不是其他方式，所以說"不在經的次第中任何處出現"。"除去樹皮"是指像對無病的大樹站立時以方便除去樹皮、薄皮、外皮那樣，對無病的教法站立時以文句而似乎包含在那裡，像樹皮那樣顯示前後矛盾等過失，但那樣的確定是包含在隱密本生等中，所以說"隱密本生...等...顯現，這是意思"。"調伏貪等"是指在調伏貪等的義理。因為那個行相而不顯現、不可見的應當捨棄、應當避免、不應當取。"一切處"是指一切品。

Imasmiṃpana ṭhāneti imasmiṃ mahāpadesaniddesaṭṭhāne. 『『Sutte cattāro mahāpadesā』』tiādinā vuttampi avuttena saddhiṃ gahetvā pakiṇṇakakathāya mātikaṃ uddisati. Ñātuṃ icchito attho pañho, tassa vissajjanāni pañhābyākaraṇāni, atthasūcanādiatthena suttaṃ, pāḷi, taṃ suttaṃ anulometi anukūletīti suttānulomaṃ, mahāpadeso. Ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenāti ācariyavādo aṭṭhakathā. Tassa tassa therassa attano eva mati adhippāyoti attanomati. Dhammavinicchaye patteti dhamme vinicchinitabbe upaṭṭhite. Imeti anantaraṃ vuttā cattāro mahāpadesā. Pamīyati dhammo paricchijjati vinicchīyati etenāti pamāṇaṃ. Tenāha 『『yaṃ ettha sametī』』tiādi. Itaranti mahāpadesesu asamentaṃ. Puna itaranti akappiyaṃ anulomentaṃ kappiyaṃ paṭibāhantaṃ sandhāyāha.

Ekaṃseneva byākātabbo vissajjetabboti ekaṃsabyākaraṇīyo. Vibhajjāti pucchitamatthaṃ avadhāraṇādibhedena vibhajitvā. Paṭipucchāti pucchantaṃ puggalaṃ paṭipucchitvā. Ṭhapanīyoti tidhāpi avissajjanīyattā ṭhapanīyo byākaraṇaṃ akatvā ṭhapetabbo. 『『Cakkhuṃ anicca』』nti pañhe uttarapadāvadhāraṇaṃ sandhāya 『『ekaṃseneva byākātabba』』nti vuttaṃ niccatāya lesassāpi tattha abhāvato. Purimapadāvadhāraṇe pana vibhajjabyākaraṇīyatā cakkhusotesu visesatthasāmaññatthānaṃ asādhāraṇabhāvato. Dvinnaṃ tesaṃ sadisatācodanā paṭipucchanamukheneva byākaraṇīyā paṭikkhepavasena, anuññātavasena ca vissajjitabbatoti āha 『『yathā cakkhu, tathā sotaṃ…pe… ayaṃ paṭipucchābyākaraṇīyo pañho』』ti. Taṃ jīvaṃ taṃ sarīranti jīvasarīrānaṃ anaññatāpañho. Yassa yena anaññatācoditā, so eva paramatthato nupalabbhatīti vañjhātanayassa matteyyatākittanasadisoti abyākātabbatāya ṭhapanīyo vuttoti. Imāni cattāri pañhabyākaraṇāni pamāṇaṃ teneva nayena tesaṃ pañhānaṃ byākātabbato.

我來將這段巴利文直譯成簡體中文： "在這個處所"是指在這個大教法解說處所。以"在經中四大教法"等方式說的也與未說的一起取，標示雜說的綱要。想要知道的義理是問題，對它的解答是問題回答，以指示義理等義理而為經，是聖典，那個經隨順、適合所以是經隨順，是大教法。諸阿阇梨說、註釋聖典由此所以是阿阇梨說即註釋。那個那個長老自己的思想意圖是自己的思想。"在法的決定來到時"是指在法應當決定出現時。"這些"是指前面所說的四大教法。由此度量法、限定、決定所以是量。因此說"在這裡隨順"等。"其他"是指在大教法中不隨順的。再說"其他"是指隨順不適當的、排除適當的。 "一向地應當回答"應當解答是一向回答。"分別"是指以確定等差別分別所問的義理。"反問"是指反問詢問的人。"應當置"是指因為三種都不應解答所以應當置，不作回答而應當置。關於"眼是無常"的問題，依最後句的確定說"一向地應當回答"，因為在那裡連一點常性也沒有。但在最初句的確定中，因為在眼耳中特殊義理和普遍義理不是共通的，所以是應當分別回答。對這兩者相似性的質問應當以反問的方式回答，因為應當依否定方式和肯定方式解答，所以說"如眼，如是耳...等...這是應當反問回答的問題"。"命即是身"是命身無差別的問題。因為爲了說明那個[命身]無差別而詰問的，那個在勝義諦中不可得，如同說石女兒的慈母性，所以說為應當置而不回答。這四種問題回答是量，因為應當以那個方式回答那些問題。

Vinayamahāpadeso kappiyānulomavidhānato nippariyāyato anulomakappiyaṃ nāma, mahāpadesabhāvena pana taṃsadisatāya suttantamahāpadesesupi 『『anulomakappiya』』nti ayaṃ aṭṭhakathāvohāro. Yadipi tattha tattha bhagavatā pavattitapakiṇṇakadesanāva aṭṭhakathā, sā pana dhammasaṅgāhakehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthavaṇṇanānurūpeneva vācanāmaggaṃ āropitattā 『『ācariyavādo』』ti vuccati ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenāti. Tenāha 『『ācariyavādo nāma aṭṭhakathā』』ti. Tisso saṅgītiyo āruḷho eva ca buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo mahindattherena tambapaṇṇidīpaṃ ābhato pacchā tambapaṇṇiyehi mahātherehi sīhaḷabhāsāya ṭhapito nikāyantaraladdhisaṅkarapariharaṇatthaṃ. Attanomati nāma theravādo. Nayaggāhenāti suttādito labbhamānanayaggahaṇena. Anubuddhiyāti suttādīniyeva anugatabuddhiyā. Attano paṭibhānanti attano eva tassa atthassa vuttanayena upaṭṭhānaṃ, yathāupaṭṭhitā atthā eva tathā vuttā. Samentameva gahetabbanti yathā suttena saṃsandati, evaṃ mahāpadesato atthā uddharitabbāti dasseti. Pamādapāṭhavasena ācariyavādassa kadāci pāḷiyā asaṃsandanāpi siyā, so na gahetabboti dassento āha 『『ācariyavādopi suttena samentoyevagahetabbo』』ti. Sabbadubbalā puggalassa sayaṃ paṭibhānabhāvato. Tathā ca sāpi gahetabbā, kīdisī? Suttena samentā yevāti yojanā. Tāsūti tīsu saṅgītīsu. 『『Āgatameva pamāṇa』』nti iminā mahākassapādīhi saṅgītameva 『『sutta』』nti idhādhippetanti tadaññassa suttabhāvameva paṭikkhipati. Tadatthā eva hi tisso saṅgītiyo. Tatthāti gārayhasutte. Na ceva sutte osaranti, na ca vinaye sandissantīti veditabbāni tassa asuttabhāvato tena 『『anulomakappiyaṃ suttena samentameva gahetabba』』nti vuttaṃ evatthaṃ nigamanavasena nidasseti. Sabbattha 『『na itara』』nti vacanaṃ tattha tattha gahitāvadhāraṇaphaladassanaṃ daṭṭhabbaṃ.

Kammāraputtacundavatthuvaṇṇanā

189.Sūkaramaddavanti vanavarāhassa mudumaṃsaṃ. Yasmā cundo ariyasāvako sotāpanno, aññe ca bhagavato, bhikkhusaṅghassa ca āhāraṃ paṭiyādentā anavajjameva paṭiyādenti, tasmā vuttaṃ 『『pavattamaṃsa』』nti. Taṃ kirāti 『『nātitaruṇassā』』tiādinā vuttavisesaṃ. Tathā hi taṃ 『『mudu ceva siniddhañcā』』ti vuttaṃ. Mudumaṃsabhāvato hi abhisaṅkharaṇavisesena ca 『『maddava』』nti vuttaṃ. Ojaṃ pakkhipiṃsu 『『ayaṃ bhagavato pacchimako āhāro』』ti puññavisesāpekkhāya, taṃ pana tathāpakkhittadibbojatāya garutaraṃ jātaṃ.

Aññe yaṃ dujjīraṃ, taṃ ajānantā 『『kassaci adatvā vināsita』』nti upavadeyyunti parūpavādamocanatthaṃ bhagavā 『『nāhaṃ ta』』ntiādinā sīhanādaṃ nadati.

我來幫您直譯這段巴利文: 律藏大教法從適當合理規則來說,直接意義上稱為隨順適當,而作為大教法的本質,因與之相似,在經藏大教法中也有"隨順適當"這一註疏用語。雖然註疏就是世尊在各處宣說的零散教法,但因為結集法的長老們首先結集了三藏,然後依照其義理解釋而形成傳誦途徑,故稱為"阿阇梨說",因為阿阇梨們以此解說和註釋聖典。因此說"阿阇梨說即是註疏"。經過三次結集的佛語義理解說的傳誦途徑,由摩哂陀長老帶到銅鍱洲(斯里蘭卡),後來銅鍱洲的大長老們用僧伽羅語記錄下來,爲了避免與其他部派的教義混淆。自己的見解即是上座部說。以方法把握即是從經等獲得的方法把握。隨覺即是隨順經等的覺悟。自己的見地即是自己對其義理如說而現起,如實現起的義理如實而說。只應取相符的即是顯示應當如何從大教法中提取與經相應的義理。由於誤寫,阿阇梨說有時可能與聖典不相符,那不應採用,為顯示這點而說"阿阇梨說也只應取與經相符者"。因為個人見地是最弱的。同樣,也應採用什麼樣的見地呢?只應採用與經相符的,這是語法關係。在那些即在三次結集中。"已傳來的才是準則"這句話表明,這裡所說的"經"是指大迦葉等人結集的,否定其他的經的地位。因為三次結集就是為此義理。在那裡即在應受呵責經中。應知既不入經,也不見於律,因為它不是經的緣故,所以說"隨順適當應只取與經相符者",這是結論性的說明。處處"非其他"的說法,應視為顯示各處所取限定的果。 欽德鐵匠子事蹟註釋 189.。"豬軟肉"即野豬的嫩肉。因為欽德是聖弟子須陀洹,其他人為世尊和比丘僧團準備食物時也只準備無過失的,所以說"已有的肉"。據說那即是以"不太嫩"等所說的特質。因此說它"既嫩且滑"。因為是嫩肉,也因特別調製而稱為"軟"。他們加入精華,因為這是世尊最後的食物,希望獲得殊勝功德,但因如此加入天界精華而變得更重。 其他人不知那難消化,可能會批評說"不給任何人就浪費了",爲了避免他人誹謗,世尊以"我不"等作獅子吼。

1. Kathaṃ panāyaṃ sīhanādo nanu taṃ bhagavatopi sammāpariṇāmaṃ na gatanti? Nayidaṃ evaṃ daṭṭhabbaṃ, yasmā 『『sammadeva taṃ bhagavato pariṇāmaṃ gata』』nti vattuṃ arahati tappaccayā uppannassa vikārassa abhāvato, aññapaccayassa ca vikārassa mudubhāvaṃ āpāditattā. Tenāha 『『na pana bhuttappaccayā』』tiādi. Na hi bhagavā, aññe vā pana khīṇāsavā navavedanuppādanavasena āhāraṃ paribhuñjanti aṭṭhaṅgasamannāgatameva katvā āhārassa upabhuñjanato. Yadi evaṃ kasmā pāḷiyaṃ 『『bhattaṃ bhuttāvissa kharo ābādho uppajjī』』tiādi vuttaṃ? Taṃ bhojanuttarakālaṃ uppannattā vuttaṃ. 『『Na pana bhuttapaccayā』』ti vutto vāyamattho aṭṭhakathāyaṃ. Katupacitassa laddhokāsassa kammassa vasena balavatipi roge uppanne garusiniddhabhojanappaccayā vedanāniggaho jāto, tenāha 『『yadi hī』』tiādi. Patthitaṭṭhāneti icchitaṭṭhāne, icchā cassa tattha gantvā vinetabbaveneyyāpekkhā daṭṭhabbā. Gāthāyampi 『『suta』』nti iminā sutamattaṃ, paresaṃ vacanamattametaṃ, na pana bhojanappaccayā ābādhaṃ phusi dhīroti dasseti.

Pānīyāharaṇavaṇṇanā

1. Pasannabhāvena udakassa acchabhāvo veditabboti āha 『『acchodakāti pasannodakā』』ti. Sādurasattā sātatāti āha 『『madhurodakā』』ti. Tanukameva salilaṃ visesato sītalaṃ, na bahalanti āha 『『tanusītalasalilā』』ti. Nikkaddamāti setabhāvassa kāraṇamāha. Paṅkacikkhallādivasena hi udakassa vivaṇṇatā, sabhāvato pana taṃ setavaṇṇaṃ evāti.

Pukkusamallaputtavatthuvaṇṇanā

192.Dhuravāteti paṭimukhavāte. Dīghapiṅgaloti dīgho hutvā piṅgalacakkhuko. Piṅgalakkhiko hi so 『『āḷāro』』ti paññāyittha. Evarūpanti dakkhati karissati bhavissatīti īdisaṃ. Īdisesūti yatra yaṃcāti evarūpanipātasaddayuttaṭṭhānesu.

1. Vicarantiyo meghagabbhato niccharantiyo viya hontīti vuttaṃ 『『niccharantīsūti vicarantīsū』』ti. Navavidhāyāti navappakārāya. Navasu hi pakāresu ekavidhāpi asani tappariyāpannatāya 『『navavidhā』』 tveva vuccati. Īdisī hi esā ruḷhi aṭṭhavimokkhapattipi samaññā viya. Asaññaṃ karoti, yo tassā saddena , tejasā ca ajjhotthaṭo. Ekaṃ cakkanti ekaṃ maṇḍalaṃ. Saṅkāraṃ tīrentī paricchijjantī viya dassetīti saterā. Gaggarāyamānāti gaggarātisaddaṃ karontī, anuravadassanañhetaṃ. Kapisīsāti kapisīsākāravatī. Macchavilolikāti udake paripphandamānamaccho viya viluḷitākārā. Kukkuṭasadisāti pasāritapakkhakukkuṭākārā. Naṅgalassa kassanakāle kassakānaṃ hatthena gahetabbaṭṭhāne maṇikā hoti, taṃ upādāya naṅgalaṃ 『『daṇḍamaṇikā』』ti vuccati, tasmā daṇḍamaṇikākārā daṇḍamaṇikā. Tenāha 『『naṅgalasadisā』』ti. Deve vassantepi sajotibhūtatāya udakena atemetabbato mahāsani 『『sukkhāsanī』』ti vuttā. Tenāha 『『patitaṭṭhānaṃ samugghāṭetī』』ti.

Bhusāgāraketi bhusamaye agārake. Tattha kira mahantaṃ palālapuñjaṃ abbhantarato palālaṃ nikkaḍḍhitvā sālāsadisaṃ pabbajitānaṃ vasanayoggaṭṭhānaṃ kataṃ, tadā bhagavā tattha vasi, taṃ pana khalamaṇḍalaṃ sālāsadisanti āha 『『khalasālāya』』nti. Etthāti hetumhi bhummavacananti āha 『『etasmiṃ kāraṇe』』ti, asanipātena channaṃ janānaṃ hatakāraṇeti attho. So tvaṃ bhanteti ayameva vā pāṭho.

我來 助您直譯這段巴利文： 190.。但這獅子吼如何可能,難道那食物對世尊也沒有良好消化嗎？不應如此理解,因為可以說"那食物確實對世尊良好消化",因為沒有由此因緣生起的變異,而其他因緣的變異已轉為柔和。因此說"但不是因食物"等。確實,世尊和其他漏盡者不會以生起新受的方式受用食物,因為他們具足八支而受用食物。若如此,為何在聖典中說"食畢生起劇烈病痛"等？那是因為在進食之後生起而如此說。註疏中說"但不是因食物"就是這個意思。即使由積累的業得到機會而生起強烈的病,由於重滑食物的緣故而抑制了痛受,因此說"如果"等。在所希望處即在所欲處,他在那裡的意願應理解為期望調伏應被調伏者。在偈頌中以"所聞"表示僅是所聞,這只是他人的話語,而不是賢者因食物而觸病。 取水的註釋 191.。應知水的清澈是由於清凈性,所以說"清水即凈水"。由甘美味而有愉悅性,所以說"甜水"。細薄的水特別清涼,不渾濁,所以說"細涼水"。說"無泥"是說明潔白的原因。因為水的變色是由泥漿等的緣故,但其本性確實是白色的。 弗區沙末羅子事蹟的註釋 192.。逆風即迎面之風。長而眼黃即身長而有黃色眼睛。因為他黃眼而被稱為"阿羅羅"。如此即將會看見、將會做、將會有這樣。在如此等即在有"何處何物"等如此語助詞的地方。 193.。如從云腹中發出般遊走,所以說"發出即遊走"。九種即九類。因為在九種類別中任一種雷也因屬於其中而稱為"九種"。這種用法就像八解脫的稱謂一樣。使人失去知覺,凡為其聲和威力所壓制者。一輪即一個圓。掃除般顯示區分,故稱掃除。轟隆作響即發出轟隆聲,這是顯示隨響。猴頭即具有猴頭形狀。魚翻騰即如水中翻騰的魚那樣擺動的形狀。如雞即如展翅之雞的形狀。犁在耕地時農夫手握處有寶珠,因此犁稱為"杖珠",所以杖珠形即杖珠。因此說"如犁"。即使下雨時因帶著火光而不被水淋濕,大雷稱為"乾雷"。因此說"擊碎落處"。 在穀倉即在穀草所造的房舍。據說那裡從內部拉出大堆稻草后做成如廳堂般適合出家人居住的地方,那時世尊住在那裡,而那打穀場如廳堂,所以說"打穀場廳"。在此即因上屬格,所以說"在此因緣",即因雷擊殺六人的緣故,這是意思。"您,尊者"或者這才是經文。

1. Siṅgī nāma kira uttamaṃ ativiya pabhassaraṃ buddhānaṃ chavivaṇṇobhāsaṃ devalokato āgatasuvaṇṇaṃ. Tenevāha 『『siṅgīsuvaṇṇavaṇṇa』』nti. 『『Kiṃ pana thero taṃ gaṇhī』』ti sayameva pucchaṃ samuṭṭhāpetvā tattha kāraṇaṃ dassento 『『kiñcāpī』』tiādimāha. Teneva kāraṇenāti upaṭṭhākaṭṭhānassa matthakappatti, paresaṃ vacanokāsapacchedanaṃ, tena vatthena satthu pūjanaṃ, satthu ajjhāsayānuvattananti iminā teneva yathāvuttena catubbidhena kāraṇena.

2. Thero ca tāvadeva taṃ siṅgīvaṇṇaṃ maṭṭhadussaṃ bhagavato upanāmesi 『『paṭiggaṇhatu me bhante bhagavā imaṃ maṭṭhadussaṃ, taṃ mamassa dīgharattaṃ hitāya sukhāyā』』ti. Paṭiggahesi bhagavā, paṭiggahetvāva naṃ paribhuñji . Tena vuttaṃ 『『bhagavāpi tato ekaṃ nivāsesi, ekaṃ pārupī』』ti. Tāvadeva kira taṃ bhikkhū ovaṭṭikaraṇamattena tunnakammaṃ niṭṭhāpetvā therassa upanesuṃ, thero bhagavato upanāmesi. Hataccikaṃ viyāti paṭihatappabhaṃ, viya-saddo nipātamattaṃ. Bhagavato hi sarīrappabhāhi abhibhuyyamānā tassa vatthayugassa pabhassaratā nāhosi. Antantenevāti anto anto eva, abbhantarato evāti attho. Tenāha 『『bahipanassa pabhā natthī』』ti.

『『Pasannarūpaṃ samuṭṭhāpetī』』ti etenetassa āhārassa bhuttappaccayā na so rogoti ayamattho dīpito. Dvīsu kālesu evaṃ hoti dvinnaṃ nibbānadhātūnaṃ samadhigamasamayabhāvato. Upavattane antarena yamakasālānanti ettha vattabbaṃ parato āgamissati.

196.Sabbaṃsuvaṇṇavaṇṇameva ahosi ativiya parisuddhāya pabhassarāya ekagghanāya bhagavato sarīrappabhāya nirantaraṃ abhibhūtattā.

Dhammeti pariyattidhamme. Pavattāti pāvacanabhāvena desetā. Puratova nisīdi ovādappaṭikaraṇabhāvato.

讓我為您直譯這段巴利文： 194. 據說辛吉是一種最上等的、極其明亮的、來自天界的金子，它能映照出佛陀的膚色光芒。因此說"如辛吉金色"。"長老為何接受它呢？"自己提出這個問題后，為顯示其中的原因而說"雖然"等詞。正是由於這個原因：即成為侍者的最高成就、斷絕他人談論的機會、用此物供養師尊、隨順師尊的意願，就是以這四種原因。 195. 長老立即將那辛吉色的細軟衣布獻給世尊，說："世尊，請接受我這細軟衣布，愿這能給我帶來長久的利益和快樂。"世尊接受了，接受后就使用了。因此說"世尊穿一件作內衣，一件作外衣"。據說，比丘們立即用簡單的縫製方法完成了針線活，獻給長老，長老又獻給世尊。"如同失去光彩"是指失去了光澤，"如同"只是一個語氣詞。因為被世尊身體的光芒所勝，那對衣服的光亮就消失了。"就在內部"意思是隻在內部，即只在裡面的意思。因此說"外部沒有光芒"。 "使容色愉悅"這句話說明食用這食物不會引起疾病。在兩個時刻都是如此，因為是證得兩種涅槃界的時候。關於"在優波跋多那（Upavattana）兩棵娑羅樹之間"，這個將在後面詳述。 196. 全都變成金色，是因為被世尊極其清凈、明亮、渾然一體的身光持續籠罩的緣故。 在法中，即在教法中。"宣說者"是指以說教的方式宣說者。因為要給予教誡，所以先坐下。

197.Dānānisaṃsasaṅkhātālābhāti vaṇṇadānabaladānādibhedā dānassa ānisaṃsasaññitā diṭṭhadhammikā, samparāyikā ca lābhā icchitabbā. Te alābhāti te sabbe tuyhaṃ alābhā, lābhā eva na honti. Diṭṭheva dhamme paccakkhabhūte imasmiṃyeva attabhāve bhavā diṭṭhadhammikā. Samparetabbato pecca gantabbato 『『samparāyo』』ti laddhanāme paraloke bhavā samparāyikā. Diṭṭhadhammikā ca samparāyikā ca diṭṭhadhammikasamparāyikā. Dānānisaṃsasaṅkhātā lābhāti dānānisaṃsabhūtā lābhā. Sabbathā samameva hutvā samaṃ phalaṃ etesaṃ na ekadesenāti samasamaphalā. Piṇḍapātāti tabbisayaṃ dānamayaṃ puññamāha.

Yadi khettavasena nesaṃ samaphalatā adhippetā, satipi ekasantānabhāve puthujjanaarahantabhāvasiddhaṃ nanu tesaṃ khettaṃ visiṭṭhanti dassetuṃ 『『nanu cā』』tiādimāha. Parinibbānasamatāyāti kilesaparinibbānakhandhaparinibbānabhāvena parinibbānasamatāya. 『『Paribhuñjitvā parinibbuto』』ti etena yathā paṇītapiṇḍapātaparibhogūpatthambhitarūpakāyasannissayo dhammakāyo sukheneva kilese pariccaji, bhojanasappāyasaṃsiddhiyā evaṃ sukheneva khandhe pariccajīti evaṃ kilesapariccāgassa, khandhapariccāgassa ca sukhasiddhinimittatāya ubhinnaṃ piṇḍapātānaṃ samaphalatā jotitā. 『『Piṇḍapātasīsena ca piṇḍapātadānaṃ jotita』』nti vutto vāyamattho. Yathā hi sujātāya 『『imaṃ āhāraṃ nissāya mayhaṃ devatāya vaṇṇasukhabalādiguṇā sammadeva sampajjeyyu』』nti uḷāro ajjhāsayo tadā ahosi, evaṃ cundassapi kammāraputtassa 『『imaṃ āhāraṃ nissāya bhagavato vaṇṇasukhabalādiguṇā sammadeva sampajjeyyu』』nti uḷāro ajjhāsayoti evampi nesaṃ ubhinnaṃ samaphalatā veditabbā. Satipi catuvīsatikoṭisatasahassasamāpattīnaṃ devasikaṃ vaḷañjanasamāpattibhāve yathā pana abhisambujjhanadivase abhinavavipassanaṃ paṭṭhapento rūpasattakādi (visuddhi. ṭī.

讓我為您直譯這段巴利文： 197. 所謂"施捨功德的利益"是指色施、力施等各種施捨的功德，包括今世和來世所期望的利益。"無法獲得這些"意味著你無法獲得所有這些，根本就沒有利益。"現法"是指在目前可見的、此生此世的。"來世"是指死後要去的、被稱為"來世"的下一世。"現法與來世"就是現世和來世。"施捨功德的利益"即是施捨所產生的利益。"平等的果報"是指這些（佈施）完全平等，不是部分的果報。"托缽"是指與此相關的佈施功德。 如果想要說明雖然是同一相續（生命），但由於境界的差異，凡夫與阿羅漢的果報是平等的，爲了顯示他們的境界有所不同，所以說"難道不"等詞。"涅槃平等"是指煩惱的寂滅和五蘊的寂滅這兩種涅槃的平等。"受用后入涅槃"這句話表明：就像依靠受用殊勝托缽食而維持的色身，其法身能輕易地捨棄煩惱；同樣地，由於食物適宜圓滿，也能輕易地捨棄五蘊。因此通過捨棄煩惱和捨棄五蘊這兩種輕易成就的因緣，說明兩次托缽食有平等的果報。這就是所說的"以托缽為首而顯示托缽佈施"的含義。正如善生女當時有殊勝的願望："愿依靠這食物，使我的天神獲得色相、安樂、力量等功德圓滿具足"，同樣地，純陀（鐵匠之子）也有殊勝的願望："愿依靠這食物，使世尊的色相、安樂、力量等功德圓滿具足"。從這個角度也可以理解他們兩者果報的平等。雖然每天都能運用二十四億十萬種定力，但就像在證悟之日開始修習新的觀智，從色七等（清凈道論注）

2.707 vitthāro) vasena cuddasahākārehi sannetvā mahāvipassanāmukhena tā samāpattiyo samāpajji, evaṃ parinibbānadivasepi sabbā tā samāpajjīti evaṃ samāpattisamatāyapi tesaṃ samaphalatā. Cundassa tāva anussaraṇaṃ uḷārataraṃ hotu bhagavato dinnabhāvena aññathattābhāvato, sujātāya pana kathaṃ devatāya dinnanti? Evaṃsaññibhāvatoti āha 『『sujātā cā』』tiādi. Aparabhāgeti abhisambodhito aparabhāge. Puna aparabhāgeti parinibbānato parato. Dhammasīsanti dhammānaṃ matthakabhūtaṃ nibbānaṃ. Me gahitanti mama vasena gahitaṃ. Tenāha 『『mayhaṃ kirā』』tiādi.

Adhipatibhāvo ādhipateyyanti āha 『『jeṭṭhabhāvasaṃvattaniyaka』』nti.

Saṃvareti sīlasaṃvare. Veranti pāṇātipātādipañcavidhaṃ veraṃ. Tañhi veridhammabhāvato, verahetutāya ca 『『vera』』nti vuccati. Kosallaṃ vuccati ñāṇaṃ, tena yutto kusaloti āha 『『kusalo pana ñāṇasampanno』』ti. Ñāṇasampadā nāma ñāṇapāripūrī, sā ca aggamaggavasena veditabbā, aggamaggo ca niravasesato kilese pajahatīti āha 『『ariyamaggena…pe… jahātī』』ti. Imaṃ pāpakaṃ jahitvāti dānena tāva lobhamacchariyādipāpakaṃ, sīlena pāṇātipātādipāpakaṃ jahitvā tadaṅgavasena pahāya tato samathavipassanādhammehi vikkhambhanavasena, tato maggapaṭipāṭiyā samucchedavasena anavasesaṃ pāpakaṃ pahāya. Tathā pahīnattā eva rāgādīnaṃ khayā kilesanibbānena sabbaso kilesavūpasamena nibbuto parinibbutoti saupādisesāya nibbānadhātuyā desanāya kūṭaṃ gaṇhanto 『『iti cundassa…pe… sampassamāno udānaṃ udānesī』』ti.

Catutthabhāṇavāravaṇṇanā niṭṭhitā.

Yamakasālavaṇṇanā

198.Evaṃtaṃ kusinārāyaṃ hotīti yathā anurādhapurassa thūpārāmo dakkhiṇapacchimadisāyaṃ, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Tasmāti yasmā nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti 『『upavattana』』nti vuccati, taṃ sālapantibhāvena ṭhitaṃ sālavanaṃ. Antarenāti vemajjhe. Tassa kira mañcakassāti tattha paññapiyamānassa tassa mañcakassa. Tatrāpi…pe… eko pādabhāgassa, tasmā 『『antarena yamakasālāna』』nti vuttaṃ. Saṃsibbitvāti aññamaññaāsattaviṭapasākhatāya saṃsibbitvā viya. 『『Ṭhitasākhā』』tipi vuttaṃ aṭṭhakathāyaṃ. Yaṃ pana pāḷiyaṃ 『『uttarasīsakaṃ mañcakaṃ paññapehī』』ti vuttaṃ, taṃ pacchimadassanaṃ daṭṭhuṃ āgatānaṃ devatānaṃ daṭṭhuṃ yogyatāvasena vuttaṃ. Keci pana 『『uttaradisāvilokanamukhaṃ pubbadisāsīsakaṃ katvā mañcakaṃ paññapehīti attho』』ti vadanti, taṃ tesaṃ matimattaṃ.

Ete nāgānamuttamāti ete gottato gocariādināmakā hatthināgesu balena seṭṭhatamā. Majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha.

讓我為您直譯這段巴利文： 從色七等十四種行相開始，通過大觀智之門入定，同樣地在涅槃之日也入了所有這些定，因此從入定平等的角度來說也是果報平等。純陀的功德回憶更為殊勝，因為他直接佈施給世尊而不改變；但善生女怎麼會認為是佈施給天神呢？為說明她有這樣的想法，所以說"善生女"等。"之後"是指證悟之後。"再之後"是指涅槃之後。"法之頂"是指作為諸法最高點的涅槃。"我所得"是依我而得。因此說"據說我"等。 "增上"即為最上，所以說"導向最上地位"。 "防護"是指戒的防護。"怨"是指殺生等五種怨。因為具有怨敵的性質和是怨敵的因，所以稱為"怨"。"善巧"是指智慧，與智慧相應稱為善巧，所以說"善巧即具足智慧"。所謂"具足智慧"是指智慧圓滿，這應當從最上道來理解，最上道能完全斷除煩惱，所以說"以聖道...斷除"。"斷除這惡"是指首先以佈施斷除貪慾、慳吝等惡，以戒斷除殺生等惡，從暫時斷除的角度，然後以止觀等法從鎮伏的角度，再依次以道從斷除的角度完全斷除所有惡。正因為如此斷除了貪等，由於煩惱的滅盡，以煩惱涅槃完全平息煩惱而成為涅槃，取有餘依涅槃界為說法的頂點，所以說"因此純陀...看到而說優陀那"。 第四誦分釋畢。 雙娑羅樹釋 198. "在拘尸那羅城如此"是指就像阿努拉塔普拉（Anuradhapura）的塔園在西南方向，同樣地，這個園林在拘尸那羅城的西南方向。"因此"是因為想要進城的人從園林走過去，所以稱為"優波瓦塔那"（Upavattana），那是一排排娑羅樹所形成的娑羅樹林。"之間"是指中間。"那張床"是指在那裡準備的床。"在那裡也...一個在足部"，因此說"在雙娑羅樹之間"。"交織"是指因為枝幹相互連結而如同交織在一起。註釋書中也說"樹枝相連"。在聖典中說"請準備頭向北的床"，這是考慮到來看最後一面的天神們觀看的便利而說的。有些人說"意思是讓床頭朝東，面向北方"，這只是他們的個人想法。 "這些是龍象中最上等的"，這些以種姓和行處等為名的象，是象群中最強大的。在中部註釋書中

1.148) pana keci hatthino ito aññathā āgatā, so pana nesaṃ nāmamattakato bhedo daṭṭhabbo.

Paribhuttakālato paṭṭhāya…pe… parikkhayaṃ gataṃ, 『『na pana paribhuttappaccayā』』ti heṭṭhā vuttanayeneva attho daṭṭhabbo. Caṅgavāreti ūmiyaṃ. Katokāsassa kammassa vasena yathāsamuṭṭhito rogo ārogyaṃ abhimaddatīti katvā etamatthaṃ dassento 『『viyā』』ti vuttaṃ. Yasmā bhagavā heṭṭhā vuttanayena kappaṃ, kappāvasesaṃ vā ṭhātuṃ samattho eva, tattakaṃ kālaṃ ṭhāne payojanābhāvato āyusaṅkhāre ossajjitvā tādisassa kammassa okāsaṃ adāsi, tasmā etamatthaṃ dassento 『『viyā』』tipi vattuṃ yujjatiyeva.

Kusalaṃ kātabbaṃ maññissanti 『『evaṃ mahapphalaṃ, evaṃ mahānisaṃsaṃ, mahānubhāvañca taṃ kusala』』nti.

Ekassāpi sattassa vaṭṭadukkhavūpasamo buddhānaṃ garutaro hutvā upaṭṭhāti atidullabhabhāvato, tasmā 『『aparampi passatī』』tiādi vuttaṃ, svāyamattho māgaṇḍiyasuttena (su. ni. 841) dīpetabbo.

Tatiyaṃ pana kāraṇaṃ sattānaṃ uppajjanakaanatthapariharaṇanti taṃ dassento puna 『『aparampi passatī』』tiādimāha.

Sīhaseyyanti. Ettha sayanaṃ seyyā, sīhassa viya seyyā sīhaseyyā, taṃ sīhaseyyaṃ. Atha vā sīhaseyyanti seṭṭhaseyyaṃ, yadidaṃ atthadvayaṃ parato āgamissati.

『『Vāmena passena sentī』』ti evaṃ vuttā kāmabhogiseyyā,dakkhiṇapassena sayāno nāma natthi dakkhiṇahatthassa sarīraggahaṇādiyogakkhamato, purisavasena cetaṃ vuttaṃ.

Ekenapassena sayituṃ na sakkonti dukkhuppattito.

Ayaṃ sīhaseyyāti ayaṃ evaṃ vuttā sīhaseyyā. 『『Tejussadattā』』ti iminā sīhassa abhīrubhāvaṃ dasseti. Bhīrukā hi sesamigā attano āsayaṃ pavisitvā santāsapubbakaṃ yathā tathā sayanti, sīho pana abhīrubhāvato satokārī bhikkhu viya satiṃ upaṭṭhāpetvāva sayati. Tenāha 『『purimapāde』』tiādi. Dakkhiṇe purimapāde vāmassa purimapādassa ṭhapanavasena dve purimapāde ekasmiṃ ṭhāne ṭhapetvā. Pacchimapādeti dve pacchimapāde. Vuttanayeneva idhāpi ekasmiṃ ṭhāne pādaṭṭhapanaṃ veditabbaṃ, ṭhitokāsasallakkhaṇaṃ abhīrubhāveneva. 『『Sīsaṃ pana ukkhipitvā』』tiādinā vuttā sīhakiriyā anutrāsapabujjhanaṃ viya abhīrubhāvasiddhā dhammatāvasenevāti veditabbā. Sīhavijambhitavijambhanaṃ ativelaṃ ekākārena ṭhapitānaṃ sarīrāvayavānaṃ gamanādikiriyāsu yogyabhāvāpādanatthaṃ. Tikkhattuṃ sīhanādanadanaṃ appesakkhamigajātapariharaṇatthaṃ.

Seti abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā catutthajjhānaseyyā. Kiṃ pana taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ, tato hi vuṭṭhahitvā vipassanaṃ vaḍḍhetvā bhagavā anukkamena aggamaggaṃ adhigantvā tathāgato jātoti. 『『Tayidaṃ padaṭṭhānaṃ nāma, na seyyā, tathāpi yasmā 『catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyī』ti (dī. ni. 2.219)

讓我為您直譯這段巴利文： 但在中部註釋中有些大象以不同方式出現，這應當被理解為僅是名稱上的差異。 從受用之時起...到消失為止，"但不是因為受用"的含義應當按照前面所說的方式理解。"在浪中"是指在波浪中。因為由已造作的業力而生起的疾病壓迫健康，所以為顯示這個意義而說"如"。因為世尊如前所說能住世一劫或余劫，但因為住世那麼長時間沒有意義，所以放棄壽行而給予這樣的業以機會，因此為顯示這個意義而說"如"也是恰當的。 他們會想要行善："這樣的大果報，這樣的大功德，這善行有大威力"。 即使是一個眾生的輪迴苦的止息，對佛陀來說也顯得極為重要，因為這是極其難得的，所以說"又見到"等，這個意義應當用摩犍提經來說明。 第三個原因是避免眾生產生的不利，為顯示這點又說"又見到"等。 關於"獅子臥"：這裡臥是躺臥，如同獅子的躺臥是獅子臥，即是獅子臥。或者說獅子臥是最上等的臥法，這兩種含義將在後面出現。 "左側而臥"即是所說的欲樂臥，不存在右側而臥，因為右手要能夠抓持身體等，這是就男人而言。 因為會產生痛苦，所以不能只靠一側躺臥。 "這是獅子臥"是指這樣所說的獅子臥。"因為具足威力"這句話顯示獅子的無畏性。其他膽怯的野獸進入自己的住處后就隨意恐懼地躺臥，但獅子因為無所畏懼，如同具正念的比丘一樣，建立正念而後躺臥。因此說"前足"等。把右前足放在左前足上，把兩前足放在一處。"後足"是指兩後足。這裡也應當理解把足放在一處的方式如前所述，觀察所在位置是因為無所畏懼。應當理解由"抬起頭"等所說的獅子行為，如同無畏覺醒一樣，是因為無畏性而自然形成的。獅子伸展身體是爲了使長時間保持一個姿勢的身體部分適應行走等動作。三次發出獅子吼是爲了驅散弱小的獸類。 "臥"是在這裡無所憂慮地持續，第四禪即是臥，稱為第四禪臥。什麼是那個第四禪呢？是入出息第四禪，因為從這個（禪那）出定后增長觀慧，世尊次第證得最上聖道而成為如來。"這是近依緣，不是臥具，然而因為'從第四禪出定後世尊立即般涅槃'（長部）

vakkhati, tasmā lokiyacatutthajjhānasamāpatti eva tathāgataseyyā』』ti keci, evaṃ sati parinibbānakālikāva tathāgataseyyāti āpajjati, na ca bhagavā lokiyacatutthajjhānasamāpajjanabahulo vihāsi. Aggaphalavasena pavattaṃ panettha catutthajjhānaṃ veditabbaṃ. Tattha yathā sattānaṃ niddupagamanalakkhaṇā seyyā bhavaṅgacittavasena hoti, sā ca nesaṃ paṭhamajātisamanvayā yebhuyyavuttikā, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ 『『tathāgataseyyā』』ti veditabbaṃ. Sīhaseyyā nāma seṭṭhaseyyāti āha 『『uttamaseyyā』』ti.

Natthi etissā uṭṭhānanti anuṭṭhānā, seyyā, taṃ anuṭṭhānaseyyaṃ. 『『Ito uṭṭhahissāmī』』ti manasikārassa abhāvato 『『uṭṭhānasaññaṃ manasi karitvā』』ti na vuttaṃ.Etthāti etasmiṃ anuṭṭhānaseyyupagamane. Kāyavasena anuṭṭhānaṃ, na cittavasena, cittavasena ca anuṭṭhānaṃ nāma niddupagamananti tadabhāvaṃ dassetuṃ 『『niddāvasenā』』tiādi vuttaṃ. Bhavaṅgassāti niddupagamanalakkhaṇassa bhavaṅgassa.

Sabbapāliphullāti sabbatthakameva vikasanavasena phullā, na ekadesavikasanavasena. Tenāha 『『sabbe samantato pupphitā』』ti. Ekacchannāti samphullapupphehi ekākārena sabbattheva chāditā. Ullokapadumānīti heṭṭhā olokentāni viya tiṭṭhanapadumāni. Morapiñchakalāpo viya pañcavaṇṇapupphasañchāditattā.

Nandapokkharaṇīsambhavānīti nandapokkharaṇītīrasambhavāni. Mahātumbamattanti āḷhakamattaṃ. Paviṭṭhānīti khittāni. Sarīrameva okirantīti sarīrameva ajjhokiranti.

Devatānaṃupakappanacandanacuṇṇānīti saṭṭhipi paññāsampi yojanāni vāyanakasetavaṇṇacandanacuṇṇāni. Dibbagandhajālacuṇṇānīti dibbagandhadibbacuṇṇāni. Haritālaañjanacuṇṇādīnipi dibbāni paramasugandhāni evāti veditabbāni. Tenevāha 『『sabbadibbagandhavāsavikatiyo』』ti.

Ekacakkavāḷe sannipatitvā antalikkhe vajjanti mahābhinikkhamanakāle viya.

Tāti devatā. Ganthamānā vāti mālaṃ racantiyo eva. Apariniṭṭhitā vāti yathādhippāyaṃ pariyositā eva. Hatthena hatthanti attano hatthena parassa hatthaṃ. Gīvāya gīvanti kaṇṭhagāhavasena attano gīvāya parassa gīvaṃ. Gahetvāti āmasitvā. Mahāyaso mahāyasoti āmeḍitavasena aññamaññaṃ ālāpavacanaṃ.

199.Mahantaṃ ussāhanti tathāgatassa pūjāsakkāravasena pavattiyamānaṃ mahantaṃ ussāhaṃ disvā.

Sāyevapana paṭipadāti pubbabhāgapaṭipadā eva. Anucchavikattāti adhigantabbassa navavidhalokuttaradhammassa anurūpattā.

Sīlanti cārittasīlamāha. Ācārapaññattīti cārittasīlaṃ. Yāva gotrabhutoti yāva gotrabhuñāṇaṃ, tāva pavattetabbā samathavipassanā sammāpaṭipadā. Idāni taṃ sammāpaṭipadaṃ byatirekato, anvayato ca vibhāvetuṃ 『『tasmā』』tiādi vuttaṃ. Jinakāḷasuttanti jinamahāvaḍḍhakinā ṭhapitaṃ vajjetabbagahetabbadhammasandassanakāḷasuttaṃ sikkhāpadamariyādaṃ, upāsakopāsikāvāresu 『『gandhapūjaṃ mālāpūjaṃ karotī』』ti vacanaṃ cārittasīlapakkhe ṭhapetvā karaṇaṃ sandhāya vuttaṃ, tena bhikkhubhikkhunīnampi tathākaraṇaṃ anuññātamevāti daṭṭhabbaṃ.

Ayañhīti dhammānudhammapaṭipadaṃ sandhāya vadati.

Upavāṇattheravaṇṇanā

200.Apanesīti ṭhitappadesato yathā apagacchati, evamakāsi, na pana nibbhacchi. Tenāha 『『ānando』』tiādi. Vuttasadisā vāti samacittapariyāyadesanāyaṃ (a. ni.

我會將這段巴利文直譯成簡體中文。讓我逐段翻譯: 一些人說:"將要說,因此世間第四禪定即是如來臥具",如果這樣的話,就會導致只在般涅槃時才是如來臥具的過失,而世尊並非經常安住於世間第四禪定。應當知道這裡的第四禪定是以阿羅漢果為基礎而轉起的。其中,就像眾生入睡的特徵是依靠有分心而有臥具,而這對他們來說多數是從第一次出生以來相續的習慣,同樣地,應當知道世尊的聖者出生相續、習慣性的阿羅漢果第四禪定就是"如來臥具"。獅子臥具是最勝臥具,所以說"最上臥具"。 這種臥具沒有起身,所以稱為不起臥具。因為沒有"我將從這裡起身"的作意,所以沒有說"作意起身想"。在這裡:即在進入不起臥具時。身體上的不起身,而不是心的緣故,所謂心的不起即是入睡,爲了顯示沒有這種情況所以說"以睡眠之故"等。有分:即具有入睡特徵的有分。 一切蓮花盛開:是指所有地方都完全綻放,不是部分綻放。因此說"一切皆遍開放"。統一覆蓋:即被盛開的花朵統一地遍覆一切處。向下望的蓮花:即好像向下觀看般的蓮花。因為被五色花所覆蓋如孔雀尾羽束。 源自歡喜池的:即源自歡喜池岸邊的。如大桶般:即一阿拉克量。投入:即拋撒。只覆蓋身體:即只遍覆身體。 天人所用的旃檀粉:即可飄散六十或五十由旬的白色旃檀粉。天香粉:即天界香粉。應知雄黃、眼藥等粉也都是天界最香的。因此說"一切天界香料品種"。 在一個輪圍界中集會在虛空中奏樂,如大出離時一樣。 她們:即天女們。正在編織:即正在製作花環。未完成的:即如願完成的。手牽手:即以自己的手牽他人的手。頸靠頸:即以頸部相互靠近的方式以自己的頸靠他人的頸。抓住:即觸控。大名聲大名聲:以重複方式相互呼喚的話語。 199.見到對如來的供養恭敬方面生起的大精進。 但是那個道:即前分道。因為適合:因為與應證得的九種出世間法相符合。 戒:是指行持戒。行爲規範:即行持戒。乃至種姓:即直到種姓智為止,在此期間應當修習止觀正道。現在爲了從反面和正面來說明這個正道,所以說"因此"等。勝者的墨線:即勝者大工匠所立的顯示應避免和應取的法的墨線戒律界限,在優婆塞優婆夷篇中說"作香供養、花供養"是放在行持戒一邊來說的,據此應當理解比丘比丘尼也允許如此作。 這個:是指法隨法行道而說。 優婆難長老品 200.移開:即使其從所站之處離開,而不是呵斥。因此說"阿難"等。如所說:即在等心經分別中。

2.37) vuttasadisā eva. Āvārentoti chādento.

Yasmā kassapassabuddhassa cetiye ārakkhadevatā ahosi, tasmā therova tejussado, na aññe arahantoti ānetvā yojanā.

Idāni āgamanato paṭṭhāya tamatthaṃ vitthārato dassetuṃ 『『vipassimhi kira sammāsambuddhe』』tiādi āraddhaṃ. 『『Cātumahārājikā devatā』』ti idaṃ gobalībaddañāyena gahetabbaṃ bhummadevatādīnampi tappariyāpannattā. Tesaṃ manussānaṃ.

Tatthāti kassapassa bhagavato cetiye.

201.Adhivāsentīti rocenti.

Chinnapāto viya chinnapāto, taṃ chinnapātaṃ, bhāvanapuṃsakaniddeso yaṃ. Āvaṭṭantīti abhimukhabhāvena vaṭṭanti. Yattha patitā, tato katipayaratanaṭṭhānaṃ vaṭṭanavaseneva gantvā puna yathāpatitameva ṭhānaṃ vaṭṭanavasena āgacchanti. Tenāha 『『āvaṭṭantiyopatitaṭṭhānameva āgacchantī』』ti. Vivaṭṭantīti yattha patitā, tato vinivaṭṭanti. Tenāha 『『patitaṭṭhānato parabhāgaṃ vaṭṭamānā gacchantī』』ti. Purato vaṭṭanaṃ āvaṭṭanaṃ, itaraṃ tividhampi vivaṭṭananti dassetuṃ 『『apicā』』tiādi vuttaṃ. Devatā dhāretuṃ na sakkoti udakaṃ viya osīdanato. Tenāha 『『tatthā』』tiādi. Tatthāti pakatipathaviyaṃ. Devatā osīdanti dhātūnaṃ saṇhasukhumālabhāvato. Pathaviyaṃpathaviṃ māpesunti pakatipathaviyaṃ attano sarīraṃ dhāretuṃ samatthaṃ iddhānubhāvena pathaviṃ māpesuṃ.

Kāmaṃ domanasse asatipi ekacco rāgo hotiyeva, rāge pana asati domanassassa asambhavo evāti tadekaṭṭhabhāvatoti āha 『『vītarāgāti pahīnadomanassā』』ti. Silāthambhasadisā iṭṭhāniṭṭhesu nibbikāratāya.

Catusaṃvejanīyaṭṭhānavaṇṇanā

202.Apāragaṅgāyāti gaṅgāya orambhāge. 『『Saṅkārachaḍḍakasammajjaniyo gahetvā』』tiādi attano attano vasanaṭṭhāne vattakaraṇākāradassanaṃ. 『『Evaṃ dvīsu kālesū』』tiādi nidassanatthaṃ paccāmasanaṃ, taṃ heṭṭhā adhigataṃ.

Kammasādhano sambhāvanattho bhāvanīya-saddoti āha 『『manasā bhāvite sambhāvite』』ti. Dutiyavikappe pana bhāvanaṃ, vaḍḍhanañca paṭipakkhapahānatoti āha 『『ye vā』』tiādi.

Buddhādīsu tīsu vatthūsu pasannacittassa, na kammaphalasaddhāmattena. Sā cassa saddhāsampadā evaṃ veditabbāti phalena hetuṃ dassento 『『vattasampannassā』』ti āha. Saṃvego nāma sahottappañāṇaṃ, abhijātiṭṭhānādīnipi tassa uppattihetūni bhavantīti āha 『『saṃvegajanakānī』』ti.

Cetiyapūjanatthaṃ cārikā cetiyacārikā. Sagge patiṭṭhahissantiyeva buddhaguṇārammaṇāya kusalacetanāya saggasaṃvattaniyabhāvato.

Ānandapucchākathāvaṇṇanā

203.Etthāti mātugāme. Ayaṃ uttamā paṭipatti,yadidaṃ adassanaṃ, dassanamūlakattā tappaccayānaṃ sabbānatthānaṃ. Lobhoti kāmarāgo. Cittacalanā paṭipattiantarāyakaro cittakkhobho. Murumurāpetvāti saaṭṭhikaṃ katvā khādane anuravadassanaṃ. Aparimitaṃ kālaṃ dukkhānubhavanaṃ aparicchinnadukkhānubhavanaṃ. Vissāsoti visaṅgo ghaṭṭanābhāvo. Otāroti tattha cittassa anuppaveso. Asihatthena verīpurisena, pisācenāpi khāditukāmena. Āsīdeti akkamanādivasena bādheyya. Assāti mātugāmassa. Pabbajitehi kattabbakammanti āmisapaṭiggahaṇādi pabbajitehi kātabbaṃ kammaṃ. Satīti vā kāyagatāsati upaṭṭhāpetabbā.

204.Atantibaddhāti abhāravahā. Pesitacittāti nibbānaṃ pati pesitacittā.

我會將這段巴利文直譯成簡體中文: 如同所說。遮蔽著:即覆蓋著。 因為他是迦葉佛塔廟的守護神,所以長老具有威光,而不是其他阿羅漢,應這樣理解。 現在爲了從來歷開始詳細顯示那個意思,所以開始說"在毗婆尸正等覺者時"等。"四大王天神"這個說法應按牛群之理來理解,因為地居天等也包含在其中。那些人的。 在那裡:即在迦葉世尊的塔廟中。 201.同意:即歡喜。 如同斷落般斷落,那個斷落,這是中性詞尾的稱呼。旋轉:即朝向前方旋轉。在所落之處,從那裡轉動著走幾寶石之距,然後又轉動著回到原來落下的地方。因此說"旋轉著回到落下之處"。反轉:即從所落之處向反方向轉。因此說"從落下之處向另一邊轉動著走"。爲了顯示向前轉是旋轉,其他三種是反轉,所以說"又"等。天神不能支撐,因為會如水般下沉。因此說"在那裡"等。在那裡:即在原來的大地上。天神下沉是因為界的柔軟性。在大地上化現大地:即在原來的大地上以神通力化現能支撐自己身體的大地。 雖然沒有憂惱也可能有某些貪慾,但是在沒有貪慾時憂惱必定不會生起,因為它們是同一處,所以說"離貪即是斷除憂惱"。如石柱一般在可意不可意中無變異。 四個令人生起警惕處的解釋 202.此岸恒河:即恒河這一邊。"拿著掃除垃圾的掃帚"等是顯示在各自住處作務的方式。"如此在兩個時分"等是爲了舉例而回顧,這在前面已經說過。 bhāvanīya(應修習)一詞是表示作用和尊敬的意思,所以說"以意修習、尊敬"。在第二種解釋中,修習和增長是通過斷除對立面,所以說"或者"等。 對佛等三寶具有凈信心的,不僅僅是業果信而已。他的信滿足應當這樣理解:通過果來顯示因,所以說"具足責任的"。所謂警惕即是具有慚愧的智,生處等也成為它生起的因,所以說"能生警惕的"。 爲了供養塔廟的遊行稱為塔廟遊行。必定會往生天界,因為緣佛功德的善思是導向天界的。 阿難問題品解釋 203.在這裡:即在女人。這是最上的修行,也就是不見,因為一切不利都是以見為根本。貪:即欲貪。心動搖是妨礙修行的心擾動。發出咯吱聲:顯示帶骨頭咀嚼時的聲音。無量時受苦是無限的苦受。親近:即執著、沒有摩擦。機會:即心在那裡的進入。持刀的敵人,想要吃人的羅剎。傷害:即通過踐踏等方式危害。她的:即女人的。出家人應作的事:即接受供養等出家人應該做的事。或者:應當建立身至念。 204.無擔:即無負擔。專注心:即心專注于涅槃。

205.Vihatenāti kappāsavihananadhanunā pabbajaṭānaṃ vijaṭanavasena hatena. Tenāha 『『supothitenā』』ti, asaṅkaraṇavasena suṭṭhu pothitenāti attho, dassanīyasaṃvejanīyaṭṭhānakittanena ca vasanaṭṭhānaṃ kathitaṃ.

Ānandaacchariyadhammavaṇṇanā

207.Theraṃ adisvā āmantesīti tattha adisvā āvajjanto therassa ṭhitaṭṭhānaṃ, pavattiñca ñatvā āmantesi.

Kāyakammassa hitabhāvo hitajjhāsayena pavattitattāti āha 『『hitavuddhiyā katenā』』ti. Sukhabhāvo kāyikadukkhābhāvo, cetasikasukhabhāvo cetasikasukhasamuṭṭhitattā cāti vuttaṃ 『『sukhasomanasseneva katenā』』ti. Āvirahovibhāgato advayabhāvato advayenāti imamatthaṃ dassetuṃ 『『yathā』』tiādi vuttaṃ. Satthu khettabhāvasampattiyā, therassa ajjhāsayasampattiyā ca 『『ettakamida』』nti pamāṇaṃ gahetuṃ asakkuṇeyyatāya pamāṇavirahitattā tassa kammassāti āha 『『cakkavāḷampī』』tiādi.

Evaṃ pavattitenāti evaṃ odissakamettābhāvanāya vasena pavattitena. Vivaṭṭūpanissayabhūtaṃ kataṃ upacitaṃ puññaṃ etenāti katapuñño, arahattādhigamāya katādhikāroti attho. Tenāha 『『abhinīhārasampannosīti dassetī』』ti.

1. Katthaci saṅkucitaṃ hutvā ṭhitaṃ mahāpathaviṃ pattharanto viya, paṭisaṃhaṭaṃ hutvā ṭhitaṃ ākāsaṃ vitthārento viya, catusaṭṭhādhikayojanasatasahassubbedhaṃ cakkavāḷagiriṃ adho osārento viya, aṭṭhasaṭṭhādhikasahassayojanasatasahassubbedhaṃ sineruṃ ukkhipento viya, satayojanāyāmavitthāraṃ mahājambuṃ khandhe gahetvā cālento viyāti pañca hi upamā hi therassa guṇakathā mahantabhāvadassanatthañceva aññesaṃ dukkaṭabhāvadassanatthañca āgatāva. Eteneva cāti ca-saddena 『『ahaṃ etarahi arahaṃ sammāsambuddho』』 (dī. ni. 2.4), 『『sadevakasmiṃ lokasmiṃ natthi me paṭipuggalo』』ti (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; mi. pa. 5.11) ca evaṃ ādīnaṃ saṅgaho daṭṭhabbo. Byattoti khandhakosallādisaṅkhātena veyyattiyena samannāgato. Medhāvīti medhāsaṅkhātāya sammābhāvitāya paññāya samannāgato.

209.Paṭisanthāradhammanti pakaticārittavasena vuttaṃ, upagatānaṃ pana bhikkhūnaṃ bhikkhunīnañca pucchāvissajjanavasena ceva cittarucivasena ca yathākālaṃ dhammaṃ desetiyeva, upāsakopāsikānaṃ pana upanisinnakathāvasena.

Mahāsudassanasuttadesanāvaṇṇanā

我會將這段巴利文直譯成簡體中文: 205.以梳打:即用梳棉花的弓通過解開棉團的方式打。因此說"善捶打",即通過不混雜的方式充分捶打的意思,通過稱述值得看和令人生起警惕的地方也說明了居住處。 阿難未曾有法品解釋 207.沒有看見長老就召喚:即雖然沒有在那裡看見,但觀察瞭解了長老所在之處和動向后就召喚。 身業的利益性是由於以利益意樂而轉起,所以說"為利益增長而作"。安樂性是沒有身體的苦,也因為產生心理的快樂,所以說"只以樂和喜悅而作"。爲了顯示"無二"是因為沒有間隔和分別而成為無二的意思,所以說"如"等。因為導師的福田性圓滿,和長老的意樂圓滿,所以那個業"這麼多"無法計量,因為超出衡量,所以說"輪圍界"等。 如是轉起:即如是以特定慈心禪修的方式轉起。由此作了和積集了能成為出離依止的功德,所以稱為作功德者,意思是為證得阿羅漢果而作準備。因此說"顯示你具足志願"。 208.就像展開在某處縮捲著的大地一樣,就像擴充套件收縮著的虛空一樣,就像向下壓入高六十四萬由旬的輪圍山一樣,就像舉起高六十八萬由旬的須彌山一樣,就像抓住樹幹搖動長寬百由旬的大閻浮樹一樣,用這五個比喻來講述長老的功德是爲了顯示其偉大性以及對其他人來說的困難性。以及:這個"以及"詞應當理解為包含"我現在是阿羅漢正等覺","在包含天界的世間沒有與我相等者"等這樣的說法。明智:即具備蘊的善巧等所說的明達性。有智慧:即具備稱為妙善修習的智慧。 209.親切說法:是按照一般習慣而說的,但對於前來的比丘和比丘尼則是通過問答方式以及隨心所欲地適時說法,對於優婆塞和優婆夷則是通過親近說法。 大善見王經說法品解釋

210.Khuddaka-saddo patirūpavācī, ka-saddo appatthoti āha 『『khuddakanagaraketi nagarapatirūpake sambādhe khuddakanagarake』』ti. Dhuparavisālasaṇṭhānatāya taṃ 『『ujjaṅgalanagaraka』』nti vuttanti āha 『『visamanagarake』』ti. Aññesaṃ mahānagarānaṃ ekadesappamāṇatāya sākhāsadise. Ettha ca 『『khuddakanagarake』』ti iminā tassa nagarassa appakabhāvo vutto, 『『ujjaṅgalanagarake』』ti iminā bhūmivipattiyā nihīnabhāvo, 『『sākhānagarake』』ti iminā appadhānabhāvo. Sārappattāti vibhavasārādinā sāramahattaṃ pattā.

Kahāpaṇasakaṭanti ettha 『『dvikumbhaṃ sakaṭaṃ. Kumbho pana dasambaṇo』』ti vadanti. Dve pavisantīti dve kahāpaṇasakaṭāni dve āyavasena pavisanti.

Subhikkhāti sulabhāhārā, sundarāhārā ca. Tenāha 『『khajjabhojjasampannā』』ti. Saddaṃ karonteti ravasārinā tuṭṭhabhāvena koñcanādaṃ karonte. Avivittāti asuññā, kadāci ratho paṭhamaṃ gacchati, taṃ añño anubandhanto gacchati, kadāci dutiyaṃ vuttaratho paṭhamaṃ gacchati, itaro taṃ anubandhati evaṃ aññamaññaṃ anubandhamānā. Etthāti kusāvatīnagare. Tassa mahantabhāvato ceva iddhādibhāvato ca niccaṃ payojitāneva bheriādīni tūriyāni, samma sammāti vā aññamaññaṃ piyālāpasaddo samma-saddo. Kaṃsatāḷādisabbatāḷāvacarasaddo tāḷa-saddo, kūṭabheri-saddo kumbhathūṇasaddo.

Evarūpāsaddā honti kacavarākiṇṇavīthitāya, araññe kandamūlapaṇṇādiggahaṇāya, tattha dukkhajīvikatāya cāti yathākkamaṃ yojetabbaṃ. Idha na evaṃ ahosi devaloke viya sabbaso paripuṇṇasampattikatāya.

Mahantaṃ kolāhalanti saddhāsampannānaṃ devatānaṃ, upāsakānañca vasena purato purato mahatī ugghosanā hoti. Tattha bhagavantaṃ uddissa katassa vihārassa abhāvato, bhikkhusaṅghassa ca mahantabhāvato te āgantvā…pe… pesesi. Pesento ca 『『kathañhi nāma bhagavā pacchime kāle attano pavattiṃ amhākaṃ nārocesi, nesaṃ domanassaṃ mā ahosī』』ti 『『ajja kho vāseṭṭhā』』tiādinā sāsanaṃ pesesi.

Mallānaṃ vandanāvaṇṇanā

1. Aghaṃ dukkhaṃ āventi pakāsentīti aghāvino, pākaṭībhūtadukkhāti āha 『『uppannadukkhā』』ti. Ñātisālohitabhāvena kulaṃ parivattati etthāti kulaparivattaṃ. Taṃ taṃkulīnabhāgena ṭhito sattanikāyo 『『kulaparivattaso』』ti vuttanti āha 『『kulaparivatta』』nti. Te pana taṃtaṃkulaparivattaparicchinnā mallarājāno tasmiṃ nagare vīthiādisabhāgena vasantīti vuttaṃ 『『vīthisabhāgena ceva racchāsabhāgena cā』』ti.

Subhaddaparibbājakavatthuvaṇṇanā

我會將這段巴利文直譯成簡體中文： 210.khuddaka(小)這個詞表示相似的意思，ka這個詞表示微小，所以說"在小城市即在城市相似的狹窄小城"。因為形狀狹長不平坦，所以稱為"粗糙城市"，因此說"不平的城市"。與其他大城市相比只有一部分大小，所以如同枝條。這裡"小城市"表示那個城市的渺小,"粗糙城市"表示因土地惡劣而低劣,"枝條城市"表示不重要。達到精華:即達到財富等的精華大小。 貨幣車:關於這個他們說"一車兩甁。一甁是十阿摩那"。兩個進入:即兩輛貨幣車以收入方式進入。 豐足:即易得食物，且食物優良。因此說"具足可食可啖"。發出聲音:即以喜悅的叫聲發出鶴鳴聲。不空寂:即不空閑，有時車子先行，另一輛跟隨其後行駛，有時後面提到的車子先行，另一輛跟隨，如此互相跟隨。在這裡:即在拘舍婆提城。因為它的宏大和具有神通等，所以鼓等樂器經常被演奏，或者"samma samma"是互相親切問候的聲音。"tāḷa"是銅鑼等所有打擊樂器的聲音，"kumbhathūṇa"是大鼓的聲音。 這樣的聲音是因為街道佈滿垃圾，爲了在森林中採集根莖葉等，以及在那裡生活困苦，應按順序理解。在這裡不是這樣，因為像天界一樣具足一切圓滿成就。 大騷動:即因具信心的天神和優婆塞的緣故，前前發出巨大喧鬧。在那裡因為沒有為世尊建造的精舍，又因為比丘僧團龐大，他們來到...派遣。派遣時，想著"世尊怎能在最後時不告知我們他的情況，愿他們不要憂惱"，所以以"婆舍多們，今天..."等方式傳達訊息。 摩羅人禮敬品解釋 211.顯示痛苦即是有苦者，意思是苦已顯露，所以說"生起苦"。親屬血親關係在此輪轉稱為家族輪轉。以各個家族成員的部分而住立的群體稱為"以家族輪轉"，所以說"家族輪轉"。那些被各個家族輪轉所限定的摩羅王們在那個城市以街巷等區域而住，所以說"以街道區域和巷道區域"。 須跋陀遊行者事品解釋

1. Kaṅkhā eva kaṅkhādhammo. Ekato vāti bhūmiṃ avibhajitvā sādhāraṇatova. Bījato ca aggaṃ gahetvā āhāraṃ sampādetvā dānaṃ bījaggaṃ. Gabbhakāleti gabbhadhāraṇato paraṃ khīraggahaṇakāle. Tenāha 『『gabbhaṃ phāletvā khīraṃ niharitvā』』tiādi. Puthukakāleti sassānaṃ nātipakke puthukayogyaphalakāle. Lāyanagganti pakkassa sassassa lavane lavanārambhe dānaṃ adāsi. Lunassa sassassa veṇivasena bandhitvā ṭhapanaṃ veṇikaraṇaṃ. Tassa ārambhe dānaṃ veṇaggaṃ. Veṇiyo pana ekato katvā rāsikaraṇaṃ kalāpo. Tattha aggadānaṃ kalāpaggaṃ. Kalāpato nīharitvā maddane aggadānaṃ khalaggaṃ. Madditaṃ ophuṇitvā dhaññassa rāsikaraṇe aggadānaṃ khalabhaṇḍaggaṃ. Dhaññassa khalato koṭṭhe pakkhipane aggadānaṃ koṭṭhaggaṃ. Uddharitvāti koṭṭhato uddharitvā.

『『Navaaggadānāni adāsī』』ti iminā 『『kathaṃ nu kho ahaṃ satthu santike aggatova mucceyya』』nti aggaggadānavasena vivaṭṭūpanissayassa kusalassa katūpacitattā, ñāṇassa ca tathā paripākaṃ gatattā aggadhammadesanāya tassa bhājanabhāvaṃ dasseti. Tenāha 『『imaṃ aggadhammaṃ tassa desessāmī』』tiādi. Ohīyitvā saṅkocaṃ āpajjitvā.

213.Aññātukāmova na sandiṭṭhiṃ parāmāsī. Abbhaññiṃsūti sandehajātassa pucchāvacananti katvā jāniṃsūti atthamāha. Tenāha pāḷiyaṃ 『『sabbeva na abbhaññiṃsū』』ti. Nesanti pūraṇādīnaṃ. Sā paṭiññāti 『『karoto kho mahārāja kārayato』』tiādinā (dī. ni. 1.166) paṭiññātā, sabbaññupaṭiññā eva vā. Niyyānikāti sappāṭihāriyā, tesaṃ vā siddhantasaṅkhātā paṭiññā vaṭṭato nissaraṇaṭṭhena niyyānikāti. Sāsanassa sampattiyā tesaṃ sabbaññutaṃ, tabbipariyāyato ca asabbaññutaṃ gacchatīti daṭṭhabbaṃ. Tenāha 『『tasmā』』tiādi. Atthābhāvatoti subhaddassa sādhetabbaatthābhāvato. Okāsābhāvatoti tathā vitthāritaṃ katvā dhammaṃ desetuṃ avasarābhāvato. Idāni tameva okāsābhāvaṃ dassetuṃ 『『paṭhamayāmasmi』』ntiādi vuttaṃ.

我會將這段巴利文直譯成簡體中文： 212.疑惑本身就是疑惑法。一處:即不分地而共同。取種子之首而準備食物的佈施是種子之首施。胎時:即從懷胎之後取乳的時期。因此說"剖開胎盤取乳"等。糙米時:即穀物未完全成熟適合做糙米的果實時期。收割之首:在成熟穀物收割時開始收割時佈施。將收割的穀物束成束放置叫做作束。在其開始時的佈施是束之首施。將束集中在一起堆積叫做堆。在那裡的首施是堆之首施。從堆中取出踩踏時的首施是場之首施。將踩踏過的簸揚后堆積穀物時的首施是場物之首施。將穀物從場地放入倉庫時的首施是倉庫之首施。取出:即從倉庫中取出。 "佈施九種首施"這句話顯示他因為以"我怎樣才能從導師那裡首先解脫"的想法而以首首施的方式作了和積集了能成為出離依止的善業,又因為智慧如此成熟而成為第一法教說的器皿。因此說"我將對他說這第一法"等。退縮:陷入畏縮。 213.只想要了知而不執著己見。了知:因為是生疑者的問話所以說是知道的意思。因此在聖典中說"並非全都了知"。他們的:即富蘭那等人的。那個宣稱:即以"大王,作者確實..."等方式宣稱的,或者就是一切知的宣稱。出離:即有神變,或者他們的所謂論說以從輪迴出離的意義而出離。應當理解:因教法的圓滿而他們得到一切知性,相反則不得一切知性。因此說"所以"等。因為沒有義利:因為沒有須跋陀應當證得的義利。因為沒有機會:因為沒有機會如此詳細地說法。現在爲了顯示那個沒有機會,所以說"在初夜"等。

1. Yesaṃ samaṇabhāvakarānaṃ dhammānaṃ sampādanena samaṇo, te pana ukkaṭṭhaniddesena ariyamaggadhammāti catumaggasaṃsiddhiyā pāḷiyaṃ cattāro samaṇā vuttāti te bāhirasamaye sabbena sabbaṃ natthīti dassento 『『paṭhamo sotāpannasamaṇo』』tiādimāha. Purimadesanāyāti 『『yasmiñca kho, subhadda, dhammavinaye』』tiādinā vuttāya desanāya. Byatirekato, anvayato ca adhippeto attho vibhāvīyatīti paṭhamanayopettha 『『purimadesanāyā』』ti padena saṅgahito vāti daṭṭhabbo. Attano sāsanaṃ niyamento āha 『『imasmiṃ kho』』ti yojanā. Āraddhavipassakehīti samādhikammikavipassakehi, sikhāppattavipassake sandhāya vuttaṃ, na paṭṭhapitavipassane. Apare pana 『『bāhirakasamaye vipassanārambhassa ganthopi natthevāti avisesavacanameta』』nti vadanti. Adhigataṭṭhānanti adhigatassa kāraṇaṃ, tadatthaṃ pubbabhāgapaṭipadanti attho, yena sotāpattimaggo adhigato, na uparimaggo, so sotāpattimagge ṭhito akuppadhammatāya tassa, tattha vā siddhito ṭhitapubbo bhūtapubbagatiyāti sotāpattimaggaṭṭho sotāpanno, na sesaariyā bhūmantaruppattito. Sotāpanno hi attanā adhigataṭṭhānaṃ sotāpattimaggaṃ aññassa kathetvā sotāpattimaggaṭṭhaṃ kareyya, na aṭṭhamako asambhavato. Esa nayo sesamaggaṭṭhesūti etthāpi imināva nayena attho veditabbo. Paguṇaṃ kammaṭṭhānanti attano paguṇaṃ vipassanākammaṭṭhānaṃ, eteneva 『『avisesavacana』』nti vādo paṭikkhittoti daṭṭhabbo.

Sabbaññutaññāṇaṃadhippetaṃ. Tañhi sabbañeyyadhammāvabodhane 『『kusalaṃ chekaṃ nipuṇa』』nti vuccati tattha asaṅgaappaṭihataṃ pavattatīti katvā. Samadhikāni ekena vassena. Ñāyanti etena catusaccadhammaṃ yāthāvato paṭivijjhantīti ñāyo, lokuttaramaggoti āha 『『ariyamaggadhammassā』』ti. Padissati etena ariyamaggo paccakkhato dissatīti padeso, vipassanāti vuttaṃ 『『padese vipassanāmagge』』ti. Samaṇopīti ettha pi-saddo 『『padesavattī』』ti etthāpi ānetvā sambandhitabboti āha 『『padesavatti…pe… natthīti vuttaṃ hotī』』ti.

215.Soti tathāvutto antevāsī. Tenāti ācariyena. Attano ṭhāne ṭhapito hoti parapabbājanādīsu niyuttattā.

Sakkhisāvakoti paccakkhasāvako, sammukhasāvakoti attho. Bhagavati dharamāneti dharamānassa bhagavato santike. Sesadvayepi eseva nayo. Sabbopi soti sabbo so tividhopi. Ayaṃ pana arahattaṃ patto, tasmā paripuṇṇagatāya matthakappatto pacchimo sakkhisāvakoti.

Pañcamabhāṇavāravaṇṇanā niṭṭhitā.

Tathāgatapacchimavācāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 214.通過圓滿那些能成為沙門性的法而成為沙門,這些以最高意義來說就是聖道法,因為四道的成就,所以在經典中說四種沙門,爲了顯示這些在外道教法中完全沒有,所以說"第一是須陀洹沙門"等。前面的教說:即以"須跋陀,在這法律中"等方式所說的教說。從反面和正面來說明所要表達的意思,所以這裡第一方法也應當理解為包含在"前面的教說"這個詞中。調解說"在這裡"是爲了限定自己的教法。已開始觀:指修定的觀行者,是針對觀行達到頂點而說的,不是指已建立觀的人。其他人則說"因為在外道教法中連開始觀的典籍也完全沒有,所以這是無差別的說法"。證得處:即所證得的原因,意思是為此的前分行道,由此證得須陀洹道而不是上位道,他住于須陀洹道因為其不動法性,或者因為在那裡成就而曾經住過,所以依過去的狀態稱為住于須陀洹道的須陀洹,其他聖者不是因為生起另一地。須陀洹能將自己所證得處的須陀洹道告訴他人使之成為住于須陀洹道者,第八者則不能因為不可能。對其他道住者也應以這同樣方式理解其意思。熟練的業處:即自己熟練的觀業處,以此也應理解"無差別說"的說法被否定。 意指一切知智。因為它在通達一切所知法時被稱為"善巧、聰明、細密",因為它無礙無阻地運轉。超過一年。以此如實通達四諦法故稱為道理,即出世間道,所以說"聖道法"。以此親自見到聖道故稱為方法,即觀,所以說"方法中的觀道"。"沙門也"中的"也"字應連結到"限於方法"中,所以說"限於方法...沒有"。 215.他:即如此所說的弟子。被他:即被老師。被安置在自己的位置上是因為被指派到別人出家等事。 親證弟子:即親眼見到的弟子,意思是面對面的弟子。當世尊住世時:即在住世的世尊面前。對其餘兩種也是這樣。那一切:即那三種全部。這位得到了阿羅漢果,所以以圓滿道而達到頂點的最後親證弟子。 第五誦分解釋結束。 如來最後言語解釋

216.Tanti bhikkhusaṅghassa ovādakaṅgaṃ dassetuṃ…pe… vuttaṃ dhammasaṅgāhakehīti adhippāyo. Suttābhidhammasaṅgahitassa dhammassa atisajjanaṃ sambodhanaṃ desanā, tasseva pakārato ñāpanaṃ veneyyasantāne ṭhapanaṃ paññāpananti 『『dhammopi desito cevapaññatto cā』』ti vuttaṃ. Tathā vinayatantisaṅgahitassa kāyavācānaṃ vinayanato 『『vinayo』』ti laddhādhivacanassa atthassa atisajjanaṃ sambodhanaṃ desanā, tasseva pakārato ñāpanaṃ asaṅkarato ṭhapanaṃ paññāpananti 『『vinayopi desito ceva paññatto cā』』ti vuttaṃ. Adhisīlasikkhāniddesabhāvena sāsanassa mūlabhūtattā vinayo paṭhamaṃ sikkhitabboti taṃ tāva ayamuddesaṃ sarūpato dassento 『『mayā hi vo』』tiādimāha. Tattha sattāpattikkhandhavasenāti sattannaṃ āpattikkhandhānaṃ avītikkamanīyatāvasena . Satthukiccaṃ sādhessati 『『idaṃ vo kattabbaṃ, idaṃ vo na kattabba』』nti kattabbākattabbassa vibhāgena anusāsanato.

Tenatenākārenāti tena tena veneyyānaṃ ajjhāsayānurūpena pakārena. Ime dhammeti ime sattatiṃsabodhipakkhiyadhamme. Tappadhānattā suttantadesanāya 『『suttantapiṭakaṃ desita』』nti vuttaṃ. Satthukiccaṃ sādhessati taṃtaṃcariyānurūpaṃ sammāpaṭipattiyā anusāsanato. Kusalākusalābyākatavasena nava hetū. 『『Satta phassā』』tiādi sattaviññāṇadhātusampayogavasena vuttaṃ. Dhammānulome tikapaṭṭhānādayo cha, tathā dhammapaccanīye, dhammānulomapaccanīye, dhammapaccanīyānulometi catuvīsati samantapaṭṭhānāni etassāti catuvīsatisamantapaṭṭhānaṃ, taṃ pana paccayānulomādivasena vibhajiyamānaṃ aparimāṇanayaṃ evāti āha 『『anantanayamahāpaṭṭhānapaṭimaṇḍita』』nti. Satthukiccaṃ sādhessatīti khandhādivibhāgena ñāyamānaṃ catusaccasambodhāvahattā satthārā sammāsambuddhena kātabbakiccaṃ nipphādessati.

Ovadissanti anusāsissanti ovādānusāsanīkiccanipphādanato.

Cārittanti samudācārā, navesu piyālāpaṃ vuḍḍhesu gāravālāpanti attho. Tenāha 『『bhanteti vā āyasmāti vā』』ti. Gāravavacanaṃ hetaṃ yadidaṃ bhanteti vā āyasmāti vā, loke pana 『『tatra bhava』』nti, 『『devānaṃ piyā』』ti ca gāravavacanameva.

我會將這段巴利文直譯成簡體中文： 216.那個:意思是爲了顯示比丘僧團的教誡功德...等等...被法的結集者說。法的投入即開示即教說是對經和阿毗達摩所攝的法的宣說,以種種方式使人瞭解即安立在所化眾生相續中即施設,所以說"法已被教說和施設"。同樣地,因為調伏身語而得名為"律"的意義,其投入即開示即教說是對律藏所攝的宣說,以種種方式使人瞭解即明確地安立即施設,所以說"律已被教說和施設"。因為是增上戒學的解說,成為教法的根本,所以律首先應當學習,爲了首先顯示這個綱要的本質,所以說"我為你們"等。其中以七種罪聚:即以七種罪聚不可違犯的方式。將成就導師的任務:因為以應作與不應作的區分來教誡"這是你們應做的,這是你們不應做的"。 以那那種方式:即以那那種適合所化眾生意樂的方式。這些法:即這些三十七菩提分法。因為這是主要的,所以說"經藏已被教說"是關於經的教說。將成就導師的任務:因為隨順那那種行為而教誡正確修行。以善、不善、無記方式有九因。"七觸"等是依七識界相應而說。法順中有六種如三法發趣等,同樣在法逆、法順逆、法逆順中,稱為二十四遍趣,這以緣順等方式分別時有無量方法,所以說"莊嚴以無量方法大發趣"。將成就導師的任務:即通過蘊等分別而了知能導致通達四諦,所以將完成正等覺導師應當作的任務。 將教誡:將教導因為完成教誡教導的任務。 行為:即習慣行為,意思是對新學者說親切語,對長老說恭敬語。因此說"尊者或具壽"。這"尊者"或"具壽"是恭敬語,在世間"尊貴者"、"天人所親"也是恭敬語。

『『Ākaṅkhamāno samūhanatū』』ti vutte 『『na ākaṅkhamāno na samūhanatū』』tipi vuttameva hotīti āha 『『vikappavacaneneva ṭhapesī』』ti. Balanti ñāṇabalaṃ. Yadi asamūhananaṃ diṭṭhaṃ, tadeva ca icchitaṃ, atha kasmā bhagavā 『『ākaṅkhamāno samūhanatū』』ti avocāti? Tathārūpapuggalajjhāsayavasena. Santi hi keci khuddānukhuddakāni sikkhāpadāni samādāya saṃvattituṃ anicchantā, tesaṃ tathā avuccamāne bhagavati vighāto uppajjeyya, taṃ tesaṃ bhavissati dīgharattaṃ ahitāya dukkhāya, tathā pana vutte tesaṃ vighāto na uppajjeyya 『『amhākaṃ evāyaṃ doso, yato amhesu eva keci samūhananaṃ na icchantī』』ti. Keci 『『sakalassa pana sāsanassa saṅghāyattabhāvakaraṇatthaṃ tathā vutta』』nti vadanti. Yañca kiñci satthārā sikkhāpadaṃ paññattaṃ, taṃ samaṇā sakyaputtiyā sirasā sampaṭicchitvā jīvitaṃ viya rakkhanti. Tathā hi te 『『khuddānukhuddakāni sikkhāpadāni ākaṅkhamāno saṅgho samūhanatū』』ti vuttepi na samūhaniṃsu, aññadatthu 『『purato viya tassa accayepi rakkhiṃsu evā』』ti satthusāsanassa , saṅghassa ca mahantabhāvadassanatthampi tathā vuttanti daṭṭhabbaṃ. Tathā hi āyasmā ānando, aññepi vā bhikkhū 『『katamaṃ pana bhante khuddakaṃ, katamaṃ anukhuddaka』』nti na pucchiṃsu samūhanajjhāsayasseva abhāvato.

Na taṃ evaṃ gahetabbanti 『『nāgasenatthero khuddānukhuddakaṃ jānātī』』tiādinā vuttaṃ taṃ nesaṃ vacanaṃ iminā vuttākārena na gahetabbaṃ adhippāyassa aviditattā. Idāni taṃ adhippāyaṃ vibhāvetuṃ 『『nāgasenattherohī』』tiādi vuttaṃ. Yasmā nāgasenatthero (milindapañhe abhejjavagge vitthāro) paresaṃ vādapathopacchedanatthaṃ saṅgītikāle dhammasaṅgāhakamahātherehi gahitakoṭṭhāsesu ca antimakoṭṭhāsameva gahetvā milindarājānaṃ paññāpesi. Mahākassapatthero pana ekasikkhāpadampi asamūhanitukāmatāya tathā kammavācaṃ sāveti, tasmā taṃ tesaṃ vacanaṃ tathā na gahetabbaṃ.

217.Dveḷhakanti dvidhāgāho, anekaṃsaggāhoti attho. Vimatīti saṃsayāpatti. Tenāha 『『vinicchituṃ asamatthatā』』ti. Taṃ vo vadāmīti taṃ saṃsayavantaṃ bhikkhuṃ sandhāya vo tumhe vadāmi.

Nikkaṅkhabhāvapaccakkhakaraṇañāṇaṃ yevāti buddhādīsu tesaṃ bhikkhūnaṃ nikkaṅkhabhāvassa paccakkhakāriyābhāvato tamatthaṃ paṭivijjhitvā ṭhitaṃ sabbaññutaññāṇameva. Ettha etasmiṃ atthe.

1. Appamajjanaṃ appamādo, so pana atthato ñāṇūpasañhitā sati. Yasmā tattha satiyā byāpāro sātisayo, tasmā 『『satiavippavāsenā』』ti vuttaṃ. Appamādapadeyeva pakkhipitvā adāsi taṃ atthato, tassa sakalassa buddhavacanassa saṅgaṇhanato ca.

Parinibbutakathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 當說"願意則可廢除"時,"不願意則不廢除"也等同於被說了,所以說"以選擇說而建立"。力:即智力。如果看到不廢除,而且那也是所期望的,那為什麼世尊說"願意則可廢除"呢?是隨順那樣的人的意樂。因為有些人不願意受持微細學處,如果世尊不這樣說,他們會生起煩惱,那將長期導致他們的不利與痛苦,但這樣說了之後他們不會生起煩惱,會想"這是我們自己的過失,因為我們中有些人不願意廢除"。有些人說"爲了使整個教法依賴僧團而如此說"。任何導師所制定的學處,沙門釋子都以頭頂受持並像保護生命一樣守護。因此即使被說"僧團願意則可廢除微細學處",他們也沒有廢除,相反"如同以前那樣在他涅槃后也守護",應當理解這也是爲了顯示導師教法和僧團的偉大性而如此說。因此具壽阿難和其他比丘都沒有問"尊者,什麼是微細,什麼是隨微細",因為根本沒有廢除的意樂。 不應那樣理解:即所說的"長老那伽西那知道微細和隨微細"等那些話不應以這種方式理解,因為沒有理解其意趣。現在爲了說明那個意趣而說"因為長老那伽西那"等。因為長老那伽西那(詳見彌蘭王問經不壞品)爲了切斷他人論道,在結集時取法結集大長老所取的部分中的最後部分而令彌蘭陀王瞭解。但是大迦葉長老因為不願廢除任何一條學處而如此宣佈羯磨文,因此他們的那些話不應那樣理解。 217.猶豫:即二重執取,意思是不確定執取。疑:即生起疑惑。因此說"無法決定"。我對你們說這個:我對你們說關於那個有疑惑的比丘。 就是使無疑現前的智:因為那些比丘對佛等的無疑不能現前,所以是通達那個意義而住立的一切知智。在這裡:在這個意義上。 218.不放逸是不放縱,這從意義上說是具有智慧的念。因為在那裡唸的作用殊勝,所以說"以不離念"。放在不放逸句中給予,因為從意義上說它攝持整個佛語。 般涅槃說解釋

1. Jhānādīsu, citte ca paramukkaṃsagatavasībhāvatāya 『『ettake kāle ettakā samāpattiyo samāpajjitvā parinibbāyissāmī』』ti kālaparicchedaṃ katvā samāpatti samāpajjanaṃ 『『parinibbānaparikamma』』nti adhippetaṃ. Theroti anuruddhatthero.

Ayampicāti yathāvuttapañcasaṭṭhiyā jhānānaṃ samāpannabhāvakathāpi saṅkhepakathā eva, kasmā ? Yasmā bhagavā tadāpi devasikaṃ vaḷañjanasamāpattiyo sabbāpi aparihāpetvā samāpajji evāti dassento 『『nibbānapuraṃ pavisanto』』tiādimāha.

Imāni dvepi samanantarāneva paccavekkhaṇāyapi yebhuyyenānantariyakatāya jhānapakkhikabhāvato, yasmā bhavaṅgacittaṃ sabbapacchimaṃ, tato bhavato cavanato 『『cutī』』ti vuccati, tasmā na kevalaṃ ayameva bhagavā, atha kho sabbepi sattā bhavaṅgacitteneva cavantīti dassetuṃ 『『ye hi kecī』』tiādi vuttaṃ.

220.Paṭibhāgapuggalavirahitoti sīlādiguṇehi asadisatāya sadisapuggalarahito.

1. Saṅkhārā vūpasamanti etthāti vūpasamoti evaṃsaṅkhātaṃ ñātaṃ kathitaṃ nibbānaṃ.

222.Yanti paccatte upayogavacananti āha 『『yo kālaṃ akarī』』ti.

Suvikasitenevāti pītisomanassayogato suṭṭhu vikasitena muditena. Vedanaṃ adhivāsesi abhāvasamudayo kato suṭṭhu pariññātattā. Anāvaraṇavimokkho sabbaso nibbutabhāvato.

1. Ākaronti attano phalāni samānākāre karontīti ākārā, kāraṇāni. Sabbākāravarūpeteti sabbehi ākāravarehi uttamakāraṇehi sīlādiguṇehi samannāgateti attho.

225.Kathaṃbhūtāti kīdisābhūtā.

Cullakaddhānanti parittaṃ kālaṃ dvattināḍikāmattaṃ velaṃ.

Buddhasarīrapūjāvaṇṇanā

1. Kaṃsatāḷādi tāḷaṃ avacarati etthāti 『『tāḷāvacara』』nti vuccati ātatāditūriyabhaṇḍaṃ. Tenāha 『『sabbaṃ tūriyabhaṇḍa』』nti.

Dakkhiṇadisābhāgenevāti aññena disābhāgena anāharitvā yamakasālānaṃ ṭhānato dakkhiṇadisābhāgeneva, tatopi dakkhiṇadisābhāgaṃ haritvā netvā.

Jetavanasadiseti sāvatthiyā jetavanasadise ṭhāne, 『『jetavanasadise ṭhāne』』tipi pāṭho.

228.Pasādhanamaṅgalasālāyāti abhisekakāle alaṅkaraṇamaṅgalasālāya.

229.Devadāniyoti tassa corassa nāmaṃ.

Mahākassapattheravatthuvaṇṇanā

231.Pāvāyāti pāvā nagarato. Āvajjanapaṭibaddhattā jānanassa anāvajjitattā satthu parinibbānaṃ ajānanto 『『dasabalaṃ passissāmī』』ti thero cintesi, satthu sarīre vā satthusaññaṃ uppādento tathā cintesi. Tenevāha 『『atha bhagavantaṃ ukkhipitvā』』ti. 『『Dhuvaṃ parinibbuto bhavissatī』』ti cintesi pārisesañāyena. Jānantopi thero ājīvakaṃ pucchiyeva, pucchane pana kāraṇaṃ sayameva pakāsetuṃ 『『kiṃ panā』』tiādi āraddhaṃ.

Ajja sattāhaparinibbutoti ajja divasato paṭilomato sattame ahani parinibbuto.

232.Nāḷiyā vāpakenāti nāḷiyā ceva thavikāya ca.

Mañjuketi mañjubhāṇine madhurassare. Paṭibhāneyyaketi paṭibhānavante. Bhuñjitvā pātabbayāgūti paṭhamaṃ bhuñjitvā pivitabbayāgu.

Tassāti subhaddassa vuḍḍhapabbajitassa.

Ārādhitasāsaneti samāhitasāsane. Alanti samattho. Pāpoti pāpapuggalo. Osakkāpetunti hāpetuṃ antaradhāpetuṃ.

Pañhavārāti pañhā viya vissajjanāni 『『yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī』』tiādinā, (dha. sa. 1.1) 『『yasmiṃ samaye rūpūpapattiyā maggaṃ bhāvetī』』tiādinā (dha. sa.

我來將這段巴利文直譯成簡體中文： 219.關於禪那等和心,因為達到最高自在,以"在這麼多時間內入這麼多等至后將般涅槃"而限定時間后入等至,這被稱為"般涅槃準備"。長老:即阿努盧塔長老。 這也:即如前所說的六十五禪那入定的敘述也是簡略說,為什麼?因為世尊那時也每日不減少地入一切等至,爲了顯示這點所以說"進入涅槃城"等。 這兩個也是緊接的,因為以觀察也多數是緊接的而屬於禪那部分,因為有分心是最後的,因從那個有而離去所以稱為"死",爲了顯示不僅是這世尊,而且一切眾生都以有分心而死去,所以說"凡是"等。 220.缺乏相似人:即因戒等功德無與倫比而缺乏相似的人。 221.諸行在此止息故稱為止息:即如此所知所說的涅槃。 222.那:主格作為受格用,所以說"誰作了時"。 以極開展:即因具喜悅而極善開展喜悅。忍受感受是因為善遍知而成就無有。無障解脫是因為完全寂滅。 223.造作:使自己的果成為同樣形態故為形態,即原因。具足一切最勝形態:即具足一切最勝原因即戒等功德的意思。 225.如何:即怎樣。 短時:即少時,約兩三刻鐘的時間。 佛身供養解釋 227.銅鑼等打擊在此執行故稱為"打擊樂",即皮鼓等樂器。因此說"一切樂器"。 就從南方:即不從其他方向搬運,就從雙娑羅樹處的南方,再從那裡往南方搬運前進。 如祇園:即在舍衛城如祇園的地方,也讀作"在如祇園的地方"。 228.裝飾吉祥堂:即灌頂時裝飾吉祥的大堂。 229.提婆達尼:即那個賊的名字。 大迦葉長老事解釋 231.從波婆:即從波婆城。因爲了知依賴於轉向,由於沒有轉向而不知道導師般涅槃,長老想"我要見十力",或者對導師身產生導師想而如此想。因此說"然後舉起世尊"。"必定已般涅槃"以排除法而思考。長老雖然知道也問遊行者,但爲了自己說明詢問的原因而開始"為什麼"等。 今七日般涅槃:即從今天倒數第七天般涅槃。 232.以筒和袋:即以筒和包。 動聽:即說話動聽悅耳。有辯才:即具有辯才。食后飲粥:即先食后應飲的粥。 他的:即須跋陀這位老年出家者的。 圓滿教法:即成就教法。能:即有能力。惡人:即惡的人。使退失:即使衰退消失。 問分:即如問題的解答以"在何時欲界善心生起"等,"在何時修生色界道"等。

1.251) ca pavattāni ekaṃ dve bhūmantarāni.Mūle naṭṭhe pisācasadisā bhavissāmāti yathā rukkhe adhivattho pisāco tassa sākhāparivāre naṭṭhe khandhaṃ nissāya vasati, khandhe naṭṭhe mūlaṃ nissāya vasati, mūle pana naṭṭhe anissayova hoti, tathā bhavissāmāti attho. Atha vā mūle naṭṭheti pisācena kira rukkhagacchādīnaṃ kañcideva mūlaṃ chinditvā attano puttassa dinnaṃ, yāva taṃ tassa hatthato na vigacchati, tāva so taṃ padesaṃ adissamānarūpo vicarati. Yadā pana tasmiṃ kenaci acchinnabhāvena vā sativippavāsavasena vā naṭṭhe manussānampi dissamānarūpo vicarati, taṃ sandhāyāha 『『mūle naṭṭhe pisācasadisā bhavissāmā』』ti.

Maṃ kāyasakkhiṃ katvāti taṃ paṭipadaṃ kāyena sacchikatavantaṃ tasmā tassā desanāya sakkhibhūtaṃ maṃ katvā. Paṭicchāpesi taṃ paṭicchāpanaṃ kassapasuttena dīpetabbaṃ.

1. Candanaghaṭikābāhullato candanacitakā.

Taṃ sutvāti taṃ āyasmatā anuruddhattherena vuttaṃ devatānaṃ adhippāyaṃ sutvā.

234.Dasikatantaṃ vāti paliveṭhitaahatakāsikavatthānaṃ dasaṭhānena tantumattampi vā. Dārukkhandhaṃ vāti candanādicitakadārukkhandhaṃ vā.

1. Samudāyesu pavattavohārānaṃ avayavesu dissanato sarīrassa avayavabhūtāni aṭṭhīni 『『sarīrānī』』ti vuttāni.

Na vippakiriṃsūti sarūpeneva ṭhitāti attho. 『『Sesā vippakiriṃsū』』ti vatvā yathā pana tā vippakiṇṇā ahesuṃ, taṃ dassetuṃ 『『tatthā』』tiādi vuttaṃ.

Udakadhārā nikkhamitvā nibbāpesunti devatānubhāvena. Evaṃ mahatiyo bahū udakadhārā kimatthāyāti āha 『『bhagavato citako mahanto』』ti. Mahā hi so vīsaratanasatiko. Aṭṭhadantakehīti naṅgalehi aṭṭheva hi nesaṃ dantasadisāni potthāni honti, tasmā 『『aṭṭhadantakānī』』ti vuccati.

Dhammakathāvapamāṇanti ativiya acchariyabbhutabhāvato passantānaṃ, suṇantānañca sātisayaṃ pasādāvahabhāvato, savisesaṃ buddhānubhāvadīpanato. Parinibbutassa hi buddhassa bhagavato evarūpo ānubhāvoti taṃ pavattiṃ kathentānaṃ dhammakathikānaṃ attano ñāṇabalānurūpaṃ pavattiyamānā dhammakathā evettha pamāṇaṃ vaṇṇetabbassa atthassa mahāvisayattā, tasmā vaṇṇanābhūmi nāmesāti adhippāyo. Catujjātiyagandhaparibhaṇḍaṃ kāretvāti tagarakuṅkumayavanapupphatamālapattāni pisitvā katagandhena paribhaṇḍaṃ kāretvā. Khacitvāti tattha tattha olambanavasena racetvā, gandhavatthūni gahetvā ganthitamālā gandhadāmāni ratanāvaḷiyo ratanadāmāni. Bahikilañjaparikkhepassa, antosāṇiparikkhepassa karaṇena sāṇikilañjaparikkhepaṃ kāretvā. Vātaggāhiniyo paṭākā vātapaṭākā. Sarabharūpapādako pallaṅko sarabhamayapallaṅko, tasmiṃ sarabhamayapallaṅke.

Sattihatthā purisā sattiyo taṃsahacaraṇato yathā 『『kuntā pacarantī』』ti, tehi samantato rakkhāpanaṃ pañcakaraṇanti āha 『『sattihatthehi purisehi parikkhipāpetvā』』ti. Dhanūhīti etthāpi eseva nayo. Sannāhagavacchikaṃviya katvā nirantarāvaṭṭhitaārakkhasannāhena gavacchijālaṃ viya katvā.

Sādhukīḷitanti saparahitaṃ sādhanaṭṭhena sādhū, tesaṃ kīḷitaṃ uḷārapuññapasavanato, samparāyikatthāvirodhikaṃ kīḷāvihāranti attho.

Sarīradhātuvibhajanavaṇṇanā

我來將這段巴利文直譯成簡體中文： 根失去時我們將如毗舍遮鬼:就像住在樹上的毗舍遮鬼,當其枝葉圍繞失去時依靠樹幹而住,樹幹失去時依靠樹根而住,但當樹根失去時就無所依靠,我們也將如此,這是其意思。或者在根失去時:據說毗舍遮鬼砍斷樹木灌木等的某個根給自己的孩子,只要那個不從他手中失去,他就以看不見的形態在那個地方遊行。但當那個被某人砍斷或由於失念而失去時,他就以人們可見的形態遊行,針對這點說"根失去時我們將如毗舍遮鬼"。 以我為身證者:即以我這個以身證得那個行道因此成為那個教說的見證者。使接受那個接受應以迦葉經來說明。 233.因為旃檀木塊眾多故為旃檀火葬柴。 聽到那個:即聽到具壽阿努盧塔長老所說的天神們的意趣。 234.絲線等:即包裹的新迦尸布在十處的一根線或者。木塊等:即旃檀等火葬柴的木塊或者。 235.因為在部分中見到關於整體的言說,所以身體的部分即骨頭被稱為"身體"。 沒有散開:意思是以原來形態而住。說"其餘散開"后,爲了顯示它們如何散開,所以說"在那裡"等。 水流出來熄滅:是由於天神的威力。這麼大的許多水流是爲了什麼,所以說"世尊的火葬柴很大"。因為它高兩千肘。以八齒:即以犁,因為它們有八個像牙齒的尖端,所以稱為"八齒"。 法話的範圍:因為對於看見和聽聞的人來說是極其希有奇妙、能帶來特別的凈信,特別顯示佛陀的威力。因為已般涅槃的佛世尊有這樣的威力,說這個事件的說法者們隨自己智力而轉起的法話在這裡才是標準,因為所應描述的意義有大境界,所以這是所謂的描述地,這是其意趨。使造成四種香料的圍欄:即將塔迦羅、鬱金、野生花、銅羅樹葉磨碎做成香料后使造成圍欄。鑲嵌:即在那裡那裡以懸掛方式裝飾,取香料物做成的花鬘是香鬘,寶珠串是寶鬘。通過造作外部草蓆圍欄、內部布簾圍欄而使造成布簾草蓆圍欄。能取風的旗幟是風旗。薩拉巴形狀腳的座位是薩拉巴座,在那個薩拉巴座上。 持矛的人即矛,因為與那個相伴如"矛遊行",以他們從四周守護是五種作為,所以說"使以持矛的人圍繞"。關於"以弓"這裡也是這個方法。作如鎧甲網:即以連續不斷安立的防護鎧甲作如網。 善遊戲:以成就自他利益故為善,他們的遊戲因為能獲得殊勝功德,意思是不違背來世利益的遊戲娛樂。 舍利分配解釋

236.Imināva niyāmenāti yena nīhārena mahātale nisinno kañci parihāraṃ akatvā kevalaṃ iminā niyāmeneva. Supinakoti dussupinako. Dukūladupaṭṭaṃ nivāsetvāti dve dukūlavatthāni ekajjhaṃ katvā nivāsetvā. Evañhi tāni sokasamappitassāpi abhassitvā tiṭṭhanti.

Abhisekasiñcakoti rajjābhiseke abhisekamaṅgalasiñcako uttamamaṅgalabhāvato. Visaññī jāto yathā taṃ bhagavato guṇavisesāmatarasaññutāya avaṭṭhitapemo pothujjanikasaddhāya patiṭṭhitapasādo katūpakāratāya sañjanitacittamaddavo.

Suvaṇṇabimbisakavaṇṇanti suviracita apassenasadisaṃ.

Kasmā panettha pāveyyakā pāḷiyaṃ sabbapacchato gahitā, kiṃ te kusinārāya āsannatarāpi sabbapacchato uṭṭhitā? Āma, sabbapacchato uṭṭhitāti dassetuṃ 『『tattha pāveyyakā』』tiādi vuttaṃ.

Dhātupāsanatthanti satthu dhātūnaṃ payirupāsanāya. Nesaṃ pakkhā ahesuṃ 『『ñāyena tesaṃ santakā dhātuyo』』ti.

237.Doṇagajjitaṃ nāma avoca satthu avatthattayūpasaṃhitaṃ. Etadatthameva hi bhagavā maggaṃ gacchanto 『『pacchato āgacchanto doṇo brāhmaṇo yāva me padavaḷañjaṃ passati, tāva mā vigacchatū』』ti adhiṭṭhāya aññatarasmiṃ rukkhamūle nisīdi. Doṇopi kho brāhmaṇo 『『imāni sadevake loke aggapuggalassa padānī』』ti sallakkhento padānusārena satthu santikaṃ upagacchi, satthāpissa dhammaṃ desesi, tenapi so bhagavati niviṭṭhasaddho ahosi. Etadavoca, kiṃ avocāti āha 『『suṇantu…pe… avocā』』ti.

Kāyena ekasannipātā vācāya ekavacanā abhinnavacanā evaṃ samaggā hotha. Tassa panidaṃ kāraṇanti āha 『『sammodamānā』』ti. Tenāha 『『cittenāpi aññamaññaṃ sammodamānā hothā』』ti.

238.Tato tato samāgatasaṅghānanti tato tato attano vasanaṭṭhānato samāgantvā sannipatitabhāvena samāgatasaṅghānaṃ. Tathā samāpatitasamūhabhāvena samāgatagaṇānaṃ. Vacanasampaṭicchanena paṭissuṇitvā.

Dhātuthūpapūjāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 236.就以這個方式:即以在大地上坐著不作任何迴避僅僅以這個方式。惡夢:即不好的夢。穿上兩件緞布:即將兩件緞布合在一起穿上。因為這樣即使陷入憂傷也能不破裂而住。 灌頂灑水者:即在王位灌頂時灑灌頂吉祥水因為是最勝吉祥。變得失去知覺,如同因為對世尊的功德殊勝甘露有確立的愛、以凡夫信確立凈信、由於已作恩德而生起柔軟心的人那樣。 如黃金形象色:即如善造作的靠背般。 為什麼這裡波婆人在聖典中被放在最後,是否他們雖比拘尸那羅更近卻最後起來?是的,爲了顯示他們是最後起來所以說"在那裡波婆人"等。 爲了親近舍利:即爲了親

239.Yakkhaggāho devatāveso. Khipitakaṃ dhātukkhobhaṃ uppādetvā khipitakarogo. Arocako āhārassa aruccanarogo.

Sattamadivaseti sattavassasattamāsato parato sattame divase. Balānurūpenāti vibhavabalānurūpena.

Pacchā saṅgītikārakāti dutiyaṃ tatiyaṃ saṅgītikārakā. Dhātūnaṃ antarāyaṃ disvāti tattha tattha cetiye yathāpatiṭṭhāpitabhāveneva ṭhitānaṃ dhātūnaṃ micchādiṭṭhikānaṃ vasena antarāyaṃ disvā, mahādhātunidhānena sammadeva rakkhitānaṃ anāgate asokena dhammaraññā tato uddharitvā vitthāritabhāve kate sadevakassa lokassa hitasukhāvahabhāvañca disvāti adhippāyo. Paricaraṇamattamevāti gahetvā paricaritabbadhātumattameva. Rājūnaṃ hatthe ṭhapetvā, na cetiyesu. Tathā hi pacchā asokamahārājā cetiyesu dhātūnaṃ na labhati.

Purimaṃ purimaṃ katassa gaṇhanayogyaṃ pacchimaṃ pacchimaṃ kārento aṭṭha aṭṭha haricandanādimaye karaṇḍe ca thūpe ca kāresi. Lohitacandanamayādīsupi eseva nayo. Maṇikaraṇḍesūti lohitaṅkamasāragallaphalikamaye ṭhapetvā avasesamaṇivicittakesu karaṇḍesu.

Thūpārāmacetiyappamāṇanti devānaṃpiyatissamahārājena kāritacetiyappamāṇaṃ.

Mālā mā milāyantūti 『『yāva asoko dhammarājā bahi cetiyāni kāretuṃ ito dhātuyo uddharissati, tāva mālā mā milāyantū』』ti adhiṭṭhahitvā. Āviñchanarajjuyanti aggaḷāviñchanarajjuyaṃ. Kuñcikamuddikanti dvāravivaraṇatthaṃ kuñcikañceva muddikañca.

Vāḷasaṅghātayantanti kukkulaṃ paṭibhayadassanaṃ aññamaññapaṭibaddhagamanāditāya saṅghāṭitarūpakayantaṃ yojesi. Tenāha 『『kaṭṭharūpakānī』』tiādi. Āṇiyā bandhitvāti anekakaṭṭharūpavicittayantaṃ attano devānubhāvena ekāya eva āṇiyā bandhitvā vissakammo devalokameva gato. 『『Samantato』』tiādi pana tasmiṃ dhātunidāne ajātasattuno kiccavisesānuṭṭhānadassanaṃ.

『『Asukaṭṭhāne nāma dhātunidhāna』』nti raññā pucchite 『『tasmiṃ sannipāte visesalābhino nāhesu』』nti keci. 『『Attānaṃ nigūhitvā tassa vuḍḍhatarassa vacanaṃ nissāya vīmaṃsanto jānissatīti na kathesu』』nti apare. Yakkhadāsaketi upahārādividhinā devatāvesanake bhūtāviggāhake.

Imaṃpadanti 『『evametaṃ bhūtapubba』』nti dutiyasaṅgītikārehi ṭhapitaṃ imaṃ padaṃ. Mahādhātunidhānampi tassa atthaṃ katvā tatiyasaṅgītikārāpi ṭhapayiṃsu.

Mahāparinibbānasuttavaṇṇanāya līnatthappakāsanā.

1. Mahāsudassanasuttavaṇṇanā

Kusāvatīrājadhānīvaṇṇanā

我來將這段巴利文直譯成簡體中文： 239.夜叉執持是天神附體。癲癇是產生身體動盪的癲癇病。厭食是對食物厭惡的病。 第七天:即從七年七月之後的第七天。隨力:即隨財力。 後來結集者:即第二次第三次結集的人。看到舍利有障礙:即看到在各處塔中如原來安立而住的舍利因為邪見者而有障礙,意思是通過大舍利藏善加保護,在未來法王阿育王從那裡取出廣傳時會給天人世間帶來利益安樂。僅供奉:即僅僅取來供奉的舍利。放在諸王手中,而不是在塔中。因此後來大王阿育王在塔中找不到舍利。 為前前所造作而適合取用的後後而造作八個八個旃檀等製成的匣子和塔。關於赤旃檀等製成的也是這個方法。在寶匣中:即除了紅瑪瑙、青玉、水晶製成的之外,在其餘裝飾寶石的匣子中。 塔園塔的大小:即天愛帝須大王所造塔的大小。 花不要枯萎:即決意"直到法王阿育王爲了在外造塔而從這裡取出舍利之前,花不要枯萎"。牽引繩:即門閂牽引繩。鑰匙和戒指:即爲了開門的鑰匙和戒指。 可怕機關:即安裝了由於相互連結行走等而組合成形的可怕外觀的木製火坑機關。因此說"木製形象"等。以釘子固定:即毗首羯磨以自己的天神威力將許多木製形象精巧的機關以一個釘子固定后就回天界去了。"四周"等則是顯示阿阇世王在那個舍利藏中所作的特殊事務。 當王問"在某處有舍利藏"時,有些人說"在那個集會中沒有得到特殊利益"。其他人說"隱藏自己依靠那個年長者的話觀察就會知道所以不說"。夜叉仆:即通過供養等方式使天神附體的鬼使。 這個句:即第二次結集者放置的"過去曾如是"這個句子。第三次結集者也爲了它的意義而放置大舍利藏。 大般涅槃經註釋的顯明隱義。 4.大善見王經註釋 拘舍婆提王都解釋

242.Sovaṇṇamayāti suvaṇṇamayā. Ayaṃ pākāroti sabbaratanamayo pākāro. Tayo tayoti anto ca tayo, bahi ca tayoti tayo tayo.

Esikatthambho indakhīlo nagarasobhano alaṅkāratthambho. Aṅgīyati ñāyati puthulabhāvo etenāti aṅgaṃ, parikkhepo. Tiporisaṃ aṅgaṃ etissāti tiporisaṅgā. Tenāha 『『tenā』』tiādi. Tena pañcahatthappamāṇena tiporisena. Paṇṇaphalesupīti sabbaratanamayānaṃ tālānaṃ paṇṇaphalesupi. Eseva nayoti 『『paṇṇesu ekaṃ pattakaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ. Phalesupi eko lekhābhāvo sovaṇṇamayo, eko rūpiyamayo』』tiādiko ayamattho atidiṭṭho. Pākārantareti dvinnaṃ dvinnaṃ pākārānaṃ antare. Ekekā hutvā ṭhitā tālapanti.

Chekoti paṭu suvisado, so cassa paṭubhāvo manosāroti āha 『『sundaro』』ti. Rañjetunti rāgaṃ uppādetuṃ. Khamatevāti rocateva. Na bībhacchetīti na tajjeti, sotasukhabhāvato piyāyitabbo ca hoti. Kumbhathuṇadaddarikādi ekatalaṃ tūriyaṃ. Ubhayatalaṃ pākaṭameva. Sabbato pariyonaddhaṃ caturassaambaṇakaṃ, paṇavādi ca. Vaṃsādīti ādi-saddena saṅkhādikaṃ saṅgaṇhāti. Sumucchitassāti suṭṭhu pariyattassa. Pamāṇeti nātidaḷhanātisithilatāsaṅkhāte majjhime mucchanappamāṇe . Hatthaṃ vā pādaṃ vā cāletvāti hatthalayapādalaye sajjetvā. Naccantāti sākhānaccaṃ naccantā.

Cakkaratanavaṇṇanā

我來將這段巴利文直譯成簡體中文： 242.金製的:即黃金製的。這個城墻:即一切寶石製成的城墻。三三:即內三外三為三三。 柱頂為城市裝飾的裝飾柱。以此知道廣大性故為範圍,即圍繞。高三人的範圍為它故為三人高。因此說"以那個"等。以那個五肘量的三人高。也在葉和果中:即也在一切寶石製成的多羅樹的葉和果中。這個方法:即"在葉中一片是金製的,一片是銀製的。在果中也一個紋路是金製的,一個是銀製的"等這樣的意義被詳見。在城墻之間:即在每兩個城墻之間。每一排多羅樹單獨而住。 善巧:即熟練清晰,而它的熟練性為悅意,所以說"美好的"。使染著:即生起貪染。悅意:即喜歡。不令恐怖:即不威嚇,因為悅耳而且值得喜愛。 鼓、鑼、小鼓等是單面樂器。雙面的很明顯。四角鼓完全包裹,以及手鼓等。笛等:以"等"字攝取螺等。善調:即善遍習。在量:即在不過強不過弱的中等調音量中。移動手或腳:即準備手勢腳勢。跳舞:即跳枝舞。 輪寶解釋;

243.Uposathaṃ vuccati aṭṭhaṅgasamannāgataṃ sabbadivasesu gahaṭṭhehi rakkhitabbasīlaṃ, samādānavasena taṃ tassa atthīti uposathiko, tassa uposathikassa. Tenāha 『『samādinnauposathaṅgassā』』ti. Tadāti tasmiṃ kāle. Kasmiṃ pana kāleti? Yasmiṃ kāle cakkavattibhāvasaṃvattaniyadānasīlādipuññasambhārasamudāgamasampanno pūritacakkavattivatto kāladīpadesavisesapaccājātiyā ceva kularūpabhogādhipateyyādiguṇavisesasampattiyā ca tadanurūpe attabhāve ṭhito hoti, tasmiṃ kāle. Tādise hi kāle cakkavattibhāvī purisaviseso yathāvuttaguṇasamannāgato rājā khattiyo muddhāvasitto visuddhasīlo anuposathaṃ satasahassavissajjanādinā sammāpaṭipattiṃ paṭipajjati, na yadā cakkaratanaṃ uppajjati, tadā eva. Ime ca visesā sabbacakkavattīnaṃ sādhāraṇavasena vuttā. Tenāha 『『pātova…pe… dhammatā』』ti. Bodhisattānaṃ pana cakkavattibhāvāvahaguṇāpi cakkavattiguṇāpi sātisayāva honti.

Vuttappakārapuññakammapaccayanti cakkavattibhāvāvahadānadamasaṃyamādipuññakammahetukaṃ. Nīlamaṇisaṅghātasadisanti indanīlamaṇisañcayasamānaṃ. Dibbānubhāvayuttattāti dassaneyyatā, manuññaghosatā, ākāsagāmitā, obhāsavissajjanā, appaṭighātatā, rañño icchitatthanipphattikāraṇatāti evamādīhi dibbasadisehi ānubhāvehi samannāgatattā, etena dibbaṃ viyāti dibbanti dasseti. Na hi taṃ devalokapariyāpannaṃ. Sahassaṃ arā etassāti vā sahassāraṃ. Sabbehi ākārehīti sabbehi sundarehi paripuṇṇāvayave lakkhaṇasampanne cakke icchitabbehi ākārehi. Paripūranti paripuṇṇaṃ, sā cassā pāripūriṃ idāneva vitthāressati.

Panāḷīti chiddaṃ. Suddhasiniddhadantapantiyā nibbivarāyāti adhippāyo. Tassā pana panāḷiyā samantato passassa rajatamayattā sārarajatamayā vuttā. Yasmā cassa cakkassa rathacakkassa viya antobhāvo nāma natthi, tasmā vuttaṃ 『『ubhosupi bāhirantesū』』ti. Kataparikkhepā hoti panāḷīti yojanā. Nābhipanāḷiparikkhepapaṭṭesūti nābhiparikkhepapaṭṭe ceva nābhiyā panāḷiparikkhepapaṭṭe ca.

Tesanti arānaṃ. Ghaṭakā nāma alaṅkārabhūtā khuddakapuṇṇaghaṭā. Tathā maṇikā nāma muttāvaḷikā. Paricchedalekhā tassa tassa paricchedadassanavasena ṭhitā paricchinnalekhā. Ādi-saddena mālākammādiṃ saṅgaṇhāti. Suvibhattānevāti aññamaññaṃ asaṃkiṇṇattā suṭṭhu vibhattāni.

『『Surattā』』tiādīsu surattaggahaṇena mahānāmavaṇṇataṃ paṭikkhipati, suddhaggahaṇena saṃṅkiliṭṭhataṃ, siniddhaggahaṇena lūkhataṃ. Kāmaṃ tassa cakkaratanassa nemimaṇḍalaṃ asandhikameva nibbattaṃ, sabbatthakameva pana kevalaṃ pavāḷavaṇṇena ca sobhatīti pakaticakkassa sandhiyuttaṭṭhāne surattasuvaṇṇapaṭṭādimayāhi vaṭṭaparicchedalekhāhi paññāyamānāhi sasandhikā viya dissantīti āha 『『sandhīsu panassā』』tiādi.

我來將這段巴利文直譯成簡體中文： 243.布薩日:指在家人在一切日子中應當守護的具足八支的戒,由於受持故他有它而稱為持布薩者,即那個持布薩者的。因此說"已受持布薩支的"。那時:即在那個時候。是在什麼時候呢?即在他具足能成為轉輪王的佈施、持戒等福德資糧,圓滿了轉輪王的行為,由於時間、地域、特殊種族,以及種姓、容貌、富貴、主權等功德特勝的成就,而住于與那相應的自體的時候。因為在這樣的時候,將成為轉輪王的特殊人,作為具足如前所說功德的剎帝利已灌頂王,以清凈戒在每個布薩日用施捨十萬等而行正行,而不是在輪寶生起時才如此。這些特點是以一切轉輪王共通的方式所說。因此說"清晨...法性"。但是菩薩們的能獲得轉輪王位的功德和轉輪王功德都是殊勝的。 如所說種類福業緣:即以能獲得轉輪王位的佈施、調伏、自製等福業為因。如青寶石聚:即與靛青寶石堆積相同。因具天威力:即因為具足可見性、悅意聲、空中行、放光明、無障礙、能成就王所欲事等這些與天界相似的威力,由此顯示"如天界的"為天界的。因為它不屬於天界。或者有千輻故為千輻。以一切形相:即以一切美好的在圓滿支分、具足相的輪中所應具有的形相。圓滿:即完滿,而它的圓滿現在就要詳說。 孔:即洞。意思是清凈光滑的牙排無間隙。因為那個孔的兩側是銀製的所以說精銀製。因為這個輪不像車輪那樣有內部,所以說"在兩外端"。構成圍繞的孔:這是連線。在輪轂圍繞帶和孔圍繞帶上:即在輪轂圍繞帶和從輪轂出來的孔的圍繞帶上。 它們的:即輻的。裝飾瓶即作為裝飾的小滿瓶。同樣珠鏈即珍珠串。界限線即依顯示彼此界限而住的劃界線。以"等"字攝取花紋等。善區分:即因為彼此不混雜而善加區分。 在"善赤"等中,以善赤表示排除大名色,以凈表示排除污染,以潤表示排除粗糙。雖然那個輪寶的輪圈是無接合處而生起的,但是隻是在所有處以珊瑚色而莊嚴,所以在普通輪的接合處以善赤金帶等製成的圓界線顯現而似有接合處,因此說"但在它的接合處"等。

Nemimaṇḍalapiṭṭhiyanti nemimaṇḍalassa piṭṭhipadese. Ākāsacāribhāvato hissa tattha vātaggāhī pavāḷadaṇḍo hoti. Dasannaṃ dasannaṃ arānaṃ antareti dasannaṃ dasannaṃ arānaṃ antare samīpe padese. Chiddamaṇḍalakhacitoti maṇḍalasaṇṭhānachiddavicitto. Sukusalasamannāhatassāti suṭṭhu kusalena sippinā pahatassa, vāditassāti attho. Vaggūti manoramo. Rajanīyoti suṇantānaṃ rāguppādako. Kamanīyoti kanto. Samosaritakusumadāmāti olambitasugandhakusumadāmā. Nemiparikkhepassāti nemipariyantaparikkhepassa. Nābhipanāḷiyā dvinnaṃ passānaṃ vasena 『『dvinnampi nābhipanāḷīna』』nti vuttaṃ. Ekā eva hi sā panāḷi. Yehīti yehi dvīhi mukhehi. Puna yehīti yehi muttakalāpehi.

Odhāpayamānanti sotuṃ avahitāni kurumānaṃ.

Cando purato cakkaratanaṃ pacchāti evaṃ pubbāpariyena pubbāparabhāvena.

Antepurassāti anurādhapure rañño antepurassa. Uttarasīhapañjarasadiseti tadā rañño pāsāde tādisassa uttaradisāya sīhapañjarassa labbhamānattā vuttaṃ. Sukhena sakkāti kiñci anāruhitvā, sarīrañca anullaṅghitvā yathāṭhiteneva hatthena pupphamuṭṭhiyo khipitvā sukhena sakkā hoti pūjetuṃ.

Nānāvirāgaratanappabhāsamujjalanti nānāvidhavicittavaṇṇaratanobhāsapabhassaraṃ. Ākāsaṃ abbhuggantvā pavatteti āgantvā ṭhitaṭṭhānato upari ākāsaṃ abbhuggantvā pavatte.

244.Rājāyuttāti rañño kicce āyuttakapurisā.

Sineruṃ vāmapassena katvā tassa dhurataraṃ gacchanto 『『vāmapassena sineruṃ pahāyā』』ti vuttaṃ.

Vinibbedhenāti tiriyaṃ vinivijjhanavasena. Sannivesakkhamoti khandhāvārasannivesayogyo. Sulabhāhārupakaraṇoti sukheneva laddhabbadhaññagorasadārutiṇādibhojanasādhano.

Paracakkanti parassa rañño senā, āṇā vā.

Āgamananandanoti āgamanena nandijanano. Gamanena socetīti gamanasocano. Upakappethāti uparūpari kappetha, saṃvidahatha upanethāti attho. Upaparikkhitvāti hetutopi sabhāvatopi phalatopi diṭṭhadhammikasamparāyikādiādīnavatopi vīmaṃsitvā. Vibhāventi paññāya atthaṃ vibhūtaṃ karontīti vibhāvino, paññavanto. Anuyantāti anuvattakā, anuvattakabhāveneva, pana rañño ca mahānubhāvena te jigucchanavasena pāpato anoramantāpi ekacce ottappavasena oramantīti veditabbaṃ.

Ogacchamānanti osīdantaṃ. Yojanamattanti vitthārato yojanamattaṃ padesaṃ. Gambhīrabhāvena pana yathā bhūmi dissati, evaṃ ogacchati. Tenāha 『『mahāsamuddatala』』ntiādi. Ante cakkaratanaṃ udakena senāya anajjhottharaṇatthaṃ. Puratthimo mahāsamuddo pariyanto etassāti puratthimamahāsamuddapariyanto, taṃ puratthimamahāsamuddapariyantaṃ, puratthimamahāsamuddaṃ pariyantaṃ katvāti attho.

Cāturantāyāti catusamuddantāya, puratthimadisādicatukoṭṭhāsantāya vā. Sobhayamānaṃ viyāti viya-saddo nipātamattaṃ. Attano acchariyaguṇehi sobhantameva hi taṃ tiṭṭhati. Pāḷiyampi hi 『『upasobhayamānaṃ』』 tveva vuttaṃ.

Hatthiratanavaṇṇanā

我來將這段巴利文直譯成簡體中文： 在輪圈背上:即在輪圈的背部處。因為可以空中行走,所以它在那裡有取風的珊瑚桿。在每十輻之間:即在每十根輻條之間的近處地方。鑲嵌圓孔:即以圓形孔裝飾。善巧敲打:即被很好的技藝工匠所敲打,意思是演奏。悅耳:即愉悅意。能令染著:即使聽者生起貪染。可愛:即可意。垂下花鬘:即垂掛香花花鬘。輪圈圍繞:即輪圈邊緣的圍繞。因為輪轂孔的兩邊故說"兩個輪轂孔"。因為那個孔只有一個。以那些:即以那兩個口。再以那些:即以那些珠串。 使留意:即使其成為專注傾聽。 月亮在前輪寶在後:即這樣以前後次序為前後。 內宮的:即阿努拉陀補羅(現斯里蘭卡東北部古城)王的內宮。如北獅子窗:因為當時王宮有那樣的北方獅子窗故如此說。容易能:即不用攀登什麼,身體也不用跳躍,就這樣站著用手投擲花束容易能夠供養。 種種異色寶光輝耀:即以種種不同多彩寶石光明而光輝。升上虛空而行:即從來到停住處向上升入虛空而行。 244.王臣:即在王事上任用的人。 以須彌山為左邊而行於它的前方故說"以左邊離開須彌山"。 以貫通:即以橫穿的方式。適合駐紮:即適合軍營駐紮。易得食具:即容易獲得穀物、乳製品、木柴、草等食物資具。 他輪:即他王的軍隊或命令。 來時歡喜:即以來而生歡喜。去時憂愁:即以去而憂愁。設定:即一再設定,意思是安排帶來。觀察:即從因、自性、果以及現法、來世等過患來考察。明瞭:即以慧使義理明顯故為明瞭者,即有慧者。隨行:即隨順者,但以隨順性和王的大威力,他們有些雖不以厭惡而離惡,但也以愧畏而離,應當了知。 下沉:即沉沒。一由旬量:即廣度一由旬量的地方。但以深度則如地面所見那樣下沉。因此說"大海底"等。最後輪寶使軍隊不被水淹沒。以東大海為邊際故為以東大海為邊際,即以東大海為邊際的,意思是以東大海為邊際。 四邊:即以四海為邊,或以東方等四分為邊。如莊嚴:其中"如"字只是語助詞。因為它以自己的稀有功德而確實莊嚴而住。因為在聖典中也只說"莊嚴"。 象寶解釋

246.Haricandanādīhīti ādi-saddena catujjātiyagandhādiṃ saṅgaṇhāti. Āgamanaṃ cintethātivadanti cakkavattivattassa pūritatāya paricitattā. Kāḷatilakādīnaṃ abhāvena visuddhasetasarīro. Sattapatiṭṭhoti bhūmiphusanakehi vāladhi, varaṅgaṃ, hatthoti imehi ca tīhi, catūhi pādehi cāti sattahi avayavehi patiṭṭhitattā sattapatiṭṭho. Sabbakaniṭṭhoti sabbehi chaddantakulahatthīhi hīno. Uposathakulā sabbajeṭṭhoti uposathakulato āgacchanto tattha sabbappadhāno āgacchatīti yojanā. Vuttanayenāti 『『mahādānaṃ datvā』』tiādinā vuttena nayena. Cakkavattīnaṃ, cakkavattiputtānañca cakkavattiṃ uddissa cintayantānaṃ āgacchati. Apanetvāti attano ānubhāvena apanetvā. Gandhameva hi tassa itare hatthī na sahanti.

Gharadhenuvacchako viyāti ghare paricitadhenuyā tattheva jātasaṃvaddhavacchako viya. Sakalapathavinti sakalaṃ jambudīpasaññitaṃ pathaviṃ.

Assaratanavaṇṇanā

247.Sindhavakulatoti sindhavassājānīyakulato.

Maṇiratanavaṇṇanā

248.Sakaṭanābhisamapariṇāhanti pariṇāhato mahāsakaṭassa nābhiyā samappamāṇaṃ. Ubhosu antesūti heṭṭhā, upari cāti dvīsu antesu. Kaṇṇikapariyantatoti dvinnaṃ kañcanapadumānaṃ kaṇṇikāya pariyantato. Muttājālake ṭhapetvāti suvisuddhe muttamaye jālake patiṭṭhāpetvā. Aruṇuggamanavelā viyāti aruṇuggamanasīsena sūriyaudayakkhaṇaṃ upalakkheti.

Itthiratanavaṇṇanā

1. 『『Itthiratanaṃ pātubhavatī』』ti vatvā kutassā pātubhāvoti dassetuṃ 『『maddarājakulato』』tiādi vuttaṃ. Maddaraṭṭhaṃ kira jambudīpe abhirūpānaṃ itthīnaṃ uppattiṭṭhānaṃ. Tathā hi 『『siñcayamahārājassa devī, vessantaramahārājassa devī, bhaddakāpilānī』』ti evamādi itthiratanaṃ maddaraṭṭhe eva uppannaṃ. Puññānubhāvenāti cakkavattirañño puññatejena.

Saṇṭhānapāripūriyāti hatthapādādisarīrāvayavānaṃ susaṇṭhitāya. Avayavapāripūriyā hi samudāyapāripūrisiddhi . Rūpanti sarīraṃ 『『rūpaṃ tveva saṅkhaṃ gacchatī』』tiādīsu (ma. ni.

我來將這段巴利文直譯成簡體中文： 246.旃檀等:以"等"字攝取四種香等。思考來臨:由於已圓滿轉輪王的行為而熟悉故說。因為沒有黑痣等而身體純白凈潔。七處立:因為以觸地的尾、陽具、鼻這三個,以及四足這七個部分而立故為七處立。一切最小:即比一切六牙象族象都小。優莎塔族一切最大:即從優莎塔族來的在那裡是最上首而來,這是連線。如所說方式:即以"佈施大施"等所說的方式。對於轉輪王和轉輪王之子以及思考轉輪王而來。移除:即以自己的威力移除。因為其他像不能忍受它的香。 如家中母牛犢:即如在家中熟悉的母牛在那裡所生長的牛犢。整個大地:即整個稱為閻浮提的大地。 馬寶解釋 247.從信度馬族:即從信度純種馬族。 寶珠解釋 248.如車轂周圍:即周圍與大車的轂相同大小。在兩端:即在下和上兩端。到花蕊邊:即到兩個金蓮花的花蕊邊。放在珍珠網中:即安置在清凈的珍珠制網中。如明相升起時:以明相升起為首而表示日出時刻。 女寶解釋 249.說"女寶出現"后,爲了顯示她從何處出現而說"從摩陀王族"等。據說閻浮提中摩陀國是美女出生之處。因此"尸札耶大王的王后、毗山達羅大王的王后、跋陀迦毗羅尼"等這樣的女寶都在摩陀國出生。以福德威力:即以轉輪王的福德威力。 以形相圓滿:即手足等身體部分善好形相。因為以部分圓滿而成就整體圓滿。色:即身體,如"即被稱為色"等中所說。

1.306) viya. Dassanīyāti surūpabhāvena passitabbayuttā. Tenāha 『『dissamānāvā』』tiādi. Somanassavasena cittaṃ pasādeti yoniso cintentānaṃ kammaphalasaddhāya vasena. Pasādāvahattāti kāraṇavacanena yathā pāsādikatāya vaṇṇapokkharatāsiddhi vuttā, evaṃ dassanīyatāya pāsādikatāsiddhi, abhirūpatāya ca dassanīyatāsiddhi vattabbāti nayaṃ dasseti. Paṭilomato vā vaṇṇapokkharatāya pāsādikatāsiddhi, pāsādikatāya dassanīyatāsiddhi, dassanīyatāya abhirūpatāsiddhi yojetabbā. Evaṃ sarīrasampattivasena abhirūpatādike dassetvā idāni sarīre dosābhāvavasenapi te dassetuṃ 『『abhirūpā vā』』tiādi vuttaṃ. Tattha yathā pamāṇayuttā, evaṃ ārohapariṇāhayogato ca pāsādikā nātidīghatādayo, evaṃ manussānaṃ dibbarūpatāsampattipīti 『『appattā dibbavaṇṇa』』nti vuttaṃ.

Ārohasampatti vuttā ubbedhena pāsādikabhāvato. Pariṇāhasampatti vuttā kisathūladosābhāvato. Vaṇṇasampatti vuttā vivaṇṇatābhāvato. Kāyavipattiyāti sarīradosassa. Satavāravihatassāti sattakkhattuṃ vihatassa, 『『satavāravihatassā』』ti ca idaṃ kappāsapicuvasena vuttaṃ, tūlapicuno pana vihananameva natthi. Kuṅkumatagaraturukkhayavanapupphāni catujjāti. 『『Tamālatagaraturukkhayavanapupphānī』』ti apare.

Aggidaḍḍhā viyāti āsanagatena agginā daḍḍhā viya. Paṭhamamevāti rājānaṃ disvāpi kiccantarappasutā ahutvā kiccantarato paṭhamameva, dassanasamakālaṃ evāti attho. Rañño nisajjāya pacchā nipātanaṃ nisīdanaṃ sīlaṃ etissāti pacchānipātinī. Taṃ taṃ attanā rañño kātabbakiccaṃ 『『kiṃ karomī』』ti pucchitabbatāya kiṃ karaṇaṃ paṭisāvetīti kiṃkārapaṭissāvinī.

Mātugāmo nāma yebhuyyena saṭhajātiko, itthiratanassa pana taṃ natthīti dassetuṃ 『『svāssā』』tiādi vuttaṃ.

Guṇāti rūpaguṇā ceva ācāraguṇā ca. Purimakammānubhāvenāti katassa purimakammassānubhāvena itthiratanassa tabbhāvasaṃvattaniyassa purimakammassa ānubhāvena. Cakkavattinopi parivārasampattisaṃvattaniyaṃ puññakammaṃ tādisassa phalavisesassa upanissayo hotiyeva. Tenāha 『『cakkavattinopuññaṃ upanissāyā』』ti, etena sesesupi saviññāṇakaratanesu attano kammavasena nibbattesupi tesaṃ tesaṃ visesānaṃ tadupanissayatā vibhāvitā evāti daṭṭhabbā. Pubbe ekadesavasena labbhamānā pāripūrī rañño cakkavattibhāvūpagamanato paṭṭhāya sabbākāraparipūrā jātā.

Gahapatiratanavaṇṇanā

250.Pakatiyā vāti sabhāveneva cakkaratanapātubhāvato pubbepi. Yādisaṃ rañño cakkavattissa puññabalaṃ nissāya yathāvuttā cakkaratanānubhāvanibbatti, tādisaṃ etassa puññabalaṃ nissāya gahapatiratanassa kammavipākajaṃ dibbacakkhuṃ nibbattetīti āha 『『cakkaratanānubhāvasahita』』nti. Kāraṇassa hi ekasantatipatitatāya, phalassa ca samānakālikatāya tathāvacanaṃ.

Pariṇāyakaratanavaṇṇanā

1. 『『Ayaṃ dhammo, ayaṃ adhammo』』tiādinā kammassakatāvabodhanasaṅkhātassa paṇḍitabhāvassa atthitāya paṇḍito. Bāhusaccabyattiyā byatto. Sabhāvasiddhāya medhāsaṅkhātāya pakatipaññāya atthitāya medhāvī. Attano yāthāvabuddhamatthaṃ paresaṃ vibhāvetuṃ pakāsetuṃ samatthatāya vibhāvī. Vavatthapetunti nicchituṃ.

Catuiddhisamannāgatavaṇṇanā

我來將這段巴利文直譯成簡體中文： 1.306)一樣。可愛:即因為美貌而值得觀看。因此說"正在看見時"等。以喜悅使心凈信,由於如理思維業果信的緣故。以能引生凈信:由說明原因,如以端莊成就色澤美好一樣,也應當說以可愛成就端莊,以美貌成就可愛的道理。或者相反地,應當結合以色澤美好成就端莊,以端莊成就可愛,以可愛成就美貌。這樣以身體圓滿的方式顯示美貌等后,現在爲了以身體無過失的方式也顯示它們而說"美貌或"等。其中如同具足量,也因為具備高大和周遍而端莊,不太高等,這樣人的天色成就也如此,所以說"未達天色"。 高大圓滿已說因為以高度而端莊。周遍圓滿已說因為無瘦胖過失。色澤圓滿已說因為無不好顏色。身體過失:即身體缺陷。百次打開:即七次打開,而"百次打開"這是就棉花絮說的,但羽絨則沒有打開。鬱金、多伽羅、樹皮、野花是四種。其他人說"多摩羅、多伽羅、樹皮、野花"。 如被火燒:即如被座位上的火燒。最先:即即使見到王也不忙於其他事務而最先於其他事務,意思是與見的同時。以在王坐后才坐為習慣故為後坐者。那個那個自己應該為王做的事以"做什麼"而詢問故為詢問該作什麼者。 所謂女人通常是狡詐本性,但女寶沒有這個,爲了顯示這點而說"她的"等。 功德:即色身功德和品德功德。以前業威力:即以所作的前業的威力,以那個女寶成就性的前業的威力。轉輪王的眷屬成就業也確實是那種殊勝果的所依。因此說"依託轉輪王的福德",由此也應當了知在其他有識寶中雖以自業而生,但它們的種種殊勝都已顯明其所依性。先前以部分方式獲得的圓滿,從王成為轉輪王開始成為一切方面的圓滿。 居士寶解釋 250.或以自性:即自然地即使在輪寶出現之前。如同依託轉輪王的福德力而有如前所說的輪寶威力生起,同樣依託他的福德力而生起居士寶的業異熟生天眼,因此說"與輪寶威力相應"。因為原因是在一相續中,果也是同時的,所以這樣說。 掌管者寶解釋 251.以"此是法,此是非法"等了知業所有的意義故有聰明而為聰明者。因為多聞善巧而為智者。因為有自然成就的稱為智慧的本性慧而為有慧者。因為能夠使他人瞭解顯明如實所知的義理而為善解者。決定:即確定。 四神力具足解釋

1. Vipaccanaṃ vipāko, vipāko eva vepāko yathā 『『vikatameva vekata』』nti. Samaṃ nātisītanāccuṇhatāya avisamaṃ bhuttassa vepāko etissā atthīti samavepākinī, tāya samavepākiniyā.

Dhammapāsādapokkharaṇivaṇṇanā

253.Janarāsiṃ kāretvā tena janarāsinā khaṇitvā na māpesi. Kiñcarahīti āha 『『rañño panā』』tiādi. Tattha kāraṇaṃ parato āgamissati. Ekāya vedikāya parikkhittā pokkharaṇiyo . Pariveṇaparicchedapariyanteti ettha pariveṇaṃ nāma samantato vivaṭaṅgaṇabhūtaṃ pokkharaṇiyā tīraṃ, tassa paricchedabhūte pariyante ekāya vedikāya parikkhittā pokkharaṇiyo. Etadahosīti etaṃ 『『yaṃnūnāhaṃ imāsu pokkharaṇīsū』』tiādikaṃ ahosīti. Sabbotukanti sabbesu utūsu pupphanakaṃ. Nānāvaṇṇauppalabījādīnīti rattanīlādinānāvaṇṇapupphena pupphanakauppalabījādīni. Jalajathalajamālanti jalajathalajapupphamālaṃ.

254.Paricāravasenāti taṅkhaṇikaparicāravasena, idañca paṭhamaṃ paṭṭhapitaniyāmeneva vuttaṃ, pacchā pana yānasayanādīni viya itthiyopi atthikānaṃ pariccattā eva. Tenāha 『『itthīhipī』』tiādi. Pariccāgavasenāti nirapekkhapariccāgavasena. Dīyatīti dānaṃ, deyyavatthu. Taṃ aggīyati nissajjīyati etthāti dānaggaṃ, parivesanaṭṭhānaṃ. Tādisāni atthīti yādisāni rañño dānagge khomasukhumādīni vatthāni, tādisāni yesaṃ attano santakāni santi. Ohāyāti pahāya tattheva ṭhapetvā. Attho atthi yesaṃ teti atthikā. Evaṃ anatthikāpi daṭṭhabbā.

255.Kalahasaddopīti pi-saddena dānādhippāyena gehato nīhataṃ puna gehaṃ pavesetuṃ na yuttanti imamatthaṃ samucceti. Tenāha 『『na kho etaṃ amhākaṃ patirūpa』』ntiādi (dī. ni. 2.255).

257.Uṇhīsamatthaketi sikhāpariyantamatthake. Paricchedamatthaketi pāsādaṅgaṇaparicchedassa matthake.

258.Haratīti ativiya pabhassarabhāvena cakkhūni paṭiharantaṃ duddikkhatāya diṭṭhiyo harati apanentaṃ viya hoti. Taṃ pana haraṇaṃ nesaṃ paripphandanenāti āha 『『phandāpetī』』ti.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Jhānasampattivaṇṇanā

260.Mahatiyā iddhiyāti mahantena icchitatthasamijjhanena. Tesaṃyeva icchiticchitatthānaṃ. 『『Anubhavitabbāna』』nti iminā ānubhāva-saddassa kammasādhanataṃ dasseti. Pubbe sampannaṃ katvā deyyadhammapariccāgassa katabhāvaṃ dassento 『『sampattipariccāgassā』』ti āha. Attānaṃ dameti etenāti damo.

Bodhisattapubbayogavaṇṇanā

Assāti mahāsudassanarañño. Eko theroti appaññāto nāmagottato aññataro puthujjano thero. Theraṃ disvāti aññatarasmiṃ rukkhamūle nisinnaṃ disvā. Kaṭṭhattharaṇanti kaṭṭhamayaṃ attharaṇaṃ, dāruphalakanti attho.

Paribhogabhājananti pānīyaparibhojanīyādiparibhogayogyaṃ bhājanaṃ. Ārakaṇṭakanti sūcivijjhanakakaṇṭakaṃ. Pipphalikanti khuddakasatthakaṃ. Udakatumbakanti kuṇḍikaṃ.

Kūṭāgāradvāreyeva nivattesīti kūṭāgāraṃ paviṭṭhakālato paṭṭhāya tesaṃ micchāvitakkānaṃ pavattiyā okāsaṃ nādāsi.

261.Kasiṇameva paññāyati mahāpurisassa tattha tattha katādhikārattā, tesañca padesānaṃ suparikammakatakasiṇasadisattā.

我來將這段巴利文直譯成簡體中文： 252.成熟為異熟,異熟即為異熟,如同"變作即為變作"。因為所食平等而不太冷不太熱,無不平等的異熟為她所有故為平等異熟者,以那個平等異熟。 法臺蓮池解釋 253.不是令人群造作而以那個人群挖掘而建造。那麼什麼呢?因此說"但是對王"等。其中原因後面將會來。以一欄桿圍繞的蓮池。在院落界限邊際:這裡所謂院落是指四周開闊地形成的池岸,在它的界限所成的邊際以一欄桿圍繞的蓮池。這樣想:即這個"讓我在這些蓮池"等的想法。一切季節:即在一切季節開花的。種種色蓮花種等:即以紅、青等種種色花而開花的蓮花種等。水生陸生花鬘:即水生陸生花的花鬘。 254.以侍奉:即以當時的侍奉,而這是按最初設立的方式所說,但後來如同車乘臥具等,女人們也完全施捨給需要者。因此說"以女人"等。以施捨:即以無執著施捨。給予故為施,即應施物。在此聚集捨棄故為施處,即分配處。有那樣的:即如王的施處有細麻等衣,那樣的有作為自己所有。捨棄:即捨棄后就放在那裡。有所需者為需要者。如此無需者也應當了知。 255.爭吵聲也:以"也"字合集為佈施意圖從家裡拿出的不應再帶入家中這個意義。因此說"這對我們不適當"等。 257.在冠頂上:即在發頂邊際上。在界限頂上:即在宮殿院落界限的頂上。 258.奪取:即因為極其光耀而反射眼睛,因難見而似乎奪取除去視線。但是那個奪取是以它們的震動,所以說"使震動"。 第一誦分解釋完畢。 禪定圓滿解釋 260.以大神力:即以大的所欲義成就。正是那些所欲所欲的義。以"應被經歷"這個顯示威力詞的業格義。顯示先前圓滿地作施捨應施物已作故說"圓滿施捨的"。以此調伏自己故為調伏。 菩薩前世聯繫解釋 他的:即大善見王的。一位長老:即不知名姓的某位凡夫長老。見到長老:即見到坐在某棵樹下。木鋪:即木製的鋪具,意思是木板。 受用器:即適合飲用水等受用的器皿。細針:即縫針。小刀:即小剪刀。水瓶:即凈水瓶。 就在樓閣門口止住:即從進入樓閣時開始不給那些邪思惟生起的機會。 261.只見遍:因為大人在那裡那裡有作修習,而且那些處所如同善作遍業。

262.Cattāri jhānānīti cattāri kasiṇajjhānāni. Kasiṇajjhānappamaññānaṃyeva vacanaṃ tāsaṃ tadā ādaragāravavasena nibbattitattā. Mahābodhisattānañhi arūpajjhānesu ādaro natthi, abhiññāpadaṭṭhānataṃ pana sandhāya tānipi nibbattenti, tasmā mahāsatto tāpasaparibbājakakāle yattake lokiyaguṇe nibbatteti, te sabbepi tadā nibbattesiyeva. Tenāha 『『mahāpuriso panā』』tiādi.

Caturāsītinagarasahassādivaṇṇanā

263.Abhiharitabbabhattanti upanetabbabhattaṃ.

264.Nibaddhavattanti pubbe upanibaddhaṃ pākavattaṃ.

Subhaddādeviupasaṅkamanavaṇṇanā

265.Āvaṭṭetvāti ativisitvā. Yaṃ yaṃ rañño icchitaṃ dānūpakaraṇañceva bhogūpakaraṇañca, tassa tassa tatheva samiddhabhāvaṃ vitthavati.

1. Sace pana rājā jīvite chandaṃ janeyya, ito parampi ciraṃ kālaṃ tiṭṭheyya mahiddhiko mahānubhāvoti evaṃ mahajjhāsayā devī bhogesu, jīvite ca rājānaṃ sāpekkhaṃ kātuṃ vāyami. Tena vuttaṃ 『『mā heva kho rājā』』tiādi. Tenevāha 『『tassa kālaṅkiriyaṃ anicchamānā』』tiādi. Chandaṃ janehīti ettha chanda-saddo taṇhāpariyāyoti āha 『『pemaṃ uppādehī』』ti. Apekkhati ārammaṇaṃ etāya na vissajjetīti apekkhā, taṇhā.

267.Garahitāti ettha kehi garahitā, kasmā ca garahitāti antolīnaṃ codanaṃ vissajjento 『『buddhehī』』tiādimāha, tena viññugarahitattā, duggatisaṃvattaniyato ca sāpekkhakālakiriyā parivajjetabbāti dasseti.

268.Ekamantaṃ gantvāti rañño cakkhupathaṃ vijahitvā.

Brahmalokūpagamanavaṇṇanā

269.Soṇassāti koḷivīsassa soṇassa. Ekā bhattapātīti ekaṃ bhattavaḍḍhitakaṃ. Tādisaṃ bhattanti tathārūpaṃ garuṃ madhuraṃ siniddhaṃ bhattaṃ. Bhuttānanti bhuttavantānaṃ.

271.Dāsamanussāti dāsā ceva āyuttakamanussā ca.

Idāni yathāvuttāya rañño mahāsudassanassa bhogasampattiyā kammasarikkhataṃ uddharanto 『『etāni panā』』tiādimāha, taṃ suviññeyyameva.

我來將這段巴利文直譯成簡體中文： 262.四禪:即四種遍禪。只說遍禪與無量是因為那時以恭敬尊重而生起它們。因為大菩薩們對無色禪沒有重視,但是考慮到它們是神通的基礎而生起它們,所以大士在苦行外道時生起多少世間功德,那時也都生起它們。因此說"但是大人"等。 八萬四千城等解釋 263.應供養的食物:即應帶來的食物。 264.固定職責:即先前約定的炊事職責。 善華天女前往解釋 265.轉:即遍佈。凡是王所欲求的佈施工具和受用工具,一一陳述它們如是成就。 266.如果王對生命生起欲求,從此以後還能長時住世有大神力大威力,如此大志愿的天女努力使王對受用和生命有所執著。因此說"但願王不要"等。正因此說"她不願他命終"等。生起欲求:這裡欲求詞是貪愛的同義詞,所以說"生起愛"。以此關注所緣而不捨離為關注,即貪愛。 267.被呵責:這裡被誰呵責,為什麼被呵責?爲了回答內含的問難而說"諸佛"等,由此顯示因為被智者呵責,且導向惡趣,所以應當避免有執著而命終。 268.去一邊:即離開王的視線範圍。 生梵世解釋 269.獅子的:即精進獅子的。一個飯缽:即一份飯食。那樣的飯:即如是重要、美味、滋潤的飯。已食者:即已經食用者。 271.奴僕人:即奴僕和僱傭人。 現在提取如是所說的大善見王受用圓滿的業相應性而說"但是這些"等,這是容易理解的。

272.Āditopaṭṭhāyāti samudāgamanato paṭṭhāya. Yattha taṃ puññaṃ āyūhitaṃ, yato sā sampatti nibbattā, tato tatiyattabhāvato pabhuti. Mahāsudassanassa jātakadesanā hi tadā samudāgamanato paṭṭhāya bhagavatā desitāti. Paṃsvāgārakīḷaṃ viyāti yathā nāma dārakā paṃsūhi vāpigehabhojanādīni dassentā yathāruci kīḷitvā gamanakāle sabbaṃ taṃ vidhaṃsentā gacchanti, evameva bhagavā mahāsudassanakāle attanā anubhūtaṃ dibbasampattisadisaṃ acinteyyānubhāvasampattiṃ vitthārato dassetvā puna attano desanaṃ ādīnavanissaraṇadassanavasena vivaṭṭābhimukhaṃ viparivattento 『『sabbā sā sampatti aniccatāya vipariṇatā vidhaṃsitā』』ti dassento 『『passānandā』』tiādimāha. Vipariṇatāti vipariṇāmaṃ sabhāvavigamaṃ gatā. Tenāha 『『pakativijahanenā』』tiādi. Pakatīti sabhāvadhammānaṃ udayavayaparicchinno kakkhaḷaphusanādisabhāvo, so bhaṅgakkhaṇato paṭṭhāya jahito, pariccajanto sabbaso nattheva. Tenāha 『『nibbutapadīpo viya apaññattikabhāvaṃ gatā』』ti.

Ettāvatāti ādito paṭṭhāya pavattena ettakena desanāmaggena. Anekāni vassakoṭisatasahassāniyeva ubbedho etissāti anekavassakoṭisatasahassubbedhā. Aniccalakkhaṇaṃ ādāyāti taṃ sampattigataṃ aniccalakkhaṇaṃ desanāya gahetvā vibhāvetvā. Yathā nisseṇimuccane tādisaṃ satahatthubbedhaṃ rukkhaṃ pakatipurisena ārohituṃ na sakkā, evaṃ aniccatāvibhāvanena tassā sampattiyā apekkhānisseṇimuccane kenaci ārohituṃ na sakkāti āha 『『aniccalakkhaṇaṃ ādāya nisseṇiṃ muñcanto viyā』』ti. Tenevāti yathāvuttakāraṇeneva, ādito sātisayaṃ kāmesu assādaṃ dassetvāpi upari nesaṃ 『『passānandā』』tiādinā ādīnavaṃ, okāraṃ, saṃkilesaṃ, nekkhamme ānisaṃsañca vibhāvetvā desanāya niṭṭhāpitattā. Pubbeti atītakāle. Vasabharājāti vasabhanāmako sīhaḷamahārājā.

Udakapupphuḷādayoti ādi-saddena tiṇagge ussāvabinduādike saṅgaṇhāti.

Mahāsudassanassa panāti pana-saddo visesatthajotano, tena mahāsudassanamahārājā jhānābhiññāsamāpattiyo nibbattesi, tadaggena parisuddhe ca samaṇabhāve patiṭṭhito, yato vidhuya eva kāmavitakkādisamaṇabhāvasaṃkilesaṃ suññāgāraṃ pāvisi, evaṃbhūtassāpi tassa kālaṃ kiriyato sattame divase sabbā cakkavattisampatti antarahitā, na tato paraṃ, aho acchariyamanusso anaññasādhāraṇaguṇavisesoti imaṃ visesaṃ dasseti.

Anāruḷhanti 『『rājā kira pubbe gahapatikule nibbattī』』tiādinā, (dī. ni. aṭṭha. 2.260) 『『puna theraṃ āmantesī』』tiādinā (dī. ni. aṭṭha. 2.272) ca vuttamatthaṃ sandhāyāha. So hi imasmiṃ sutte saṅgītiṃ anāruḷho, aññattha pana āgato imissā desanāya piṭṭhivattakabhāvena. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyaṃ evāti.

Mahāsudassanasuttavaṇṇanāya līnatthappakāsanā.

1. Janavasabhasuttavaṇṇanā

Nātikiyādibyākaraṇavaṇṇanā

273-

我來將這段巴利文直譯成簡體中文： 272.從開始:即從生起開始。在那裡積集那個福德,從那裡生起那個圓滿,從那第三個自體開始。因為大善見本生的開示是由世尊從那時生起開始而說的。如玩土堆遊戲:就像小孩用土顯示池塘房屋食物等,隨意玩耍后離去時毀壞那一切,同樣世尊在大善見時詳細顯示自己所經歷的如天界圓滿般不可思議威力圓滿后,又以顯示過患出離的方式轉向涅槃,顯示"那一切圓滿都因無常性而變異毀壞"而說"看,阿難"等。變異:即已到達變異、離開自性。因此說"離開本性"等。本性:即自性法的生滅所限的堅硬觸等自性,從壞滅剎那開始被捨棄,完全捨棄就不存在了。因此說"如燈熄滅而到達無可施設的狀態"。 以如此:即以從開始進行的如是教說道路。高度為許多百千億年者為許多百千億年高度。取無常相:即在教說中取顯示那個圓滿的無常相。如同放開梯子時普通人不能攀登那樣百肘高的樹,同樣在因顯示無常性而放開執著梯子時任何人都不能攀登,所以說"如取無常相放開梯子"。正因此:即正因所說的原因,雖然先顯示在欲中極度快樂,但上面以"看,阿難"等顯示它們的過患、低劣、染污和出離的功德而完成教說。先前:即過去時。瓦薩巴王:即名為瓦薩巴的錫蘭大王。 水泡等:以"等"字攝取草尖朝露等。 但是大善見的:這裡但字顯示特殊義,由此顯示大善見大王生起禪定神通等至,因此而住立於清凈的沙門性中,故除去了欲尋等沙門性染污而入空閑處,即使如此的他命終后第七天一切轉輪王圓滿消失,不過後,啊,稀有人不共功德特勝,顯示這個特勝。 未上傳:是指"據說王先前生於居士家"等和"又告訴長老"等所說的義。因為那個在這部經中沒有被結集上傳,但在其他處出現作為這個教說的背景。在這裡義理上未分別的是容易理解的。 大善見經註釋的顯明隱義完畢。 5.阇那婆娑婆經註釋 那提迦等解答解釋 273-

275.『『Parito』』ti padaṃ yathā samantatthavācako, evaṃ samīpatthavācakopi hotīti samantā sāmantāti attho vutto. Āmeḍitena pana samantattho jotito. Yassa pana sāmantā janapadesu 『『nātike viharatī』』ti vuttattā nātikassāti viññāto yamattho. Yassa parito janapadesu byākaroti, tattha paricārakārakānaṃ byākaraṇaṃ avuttasiddhaṃ, nidassanavasena vā tassa vakkhamānattā 『『parito parito janapadesu』』 icceva vuttaṃ. Paricāraketi upāsake. Tenāha 『『buddhadhammasaṅghānaṃ paricārake』』ti. Upapattīsūti nibbattīsu. Ñāṇagatipuññānaṃ upapattīsūti ettha ñāṇagatūpapatti nāma tassa tassa maggañāṇagamanassa nibbatti. Yaṃ sandhāya vuttaṃ 『『pañcannaṃ orambhāgiyānaṃ parikkhayā』』tiādi. Puññūpapatti nāma taṃtaṃdevanikāyūpapatti. Sabbatthāti 『『vajjimallesū』』tiādike sabbattha catūsupi padesu. Purimesūti pāḷiyaṃ vutte sandhāyāha. Dasasuyevāti tesu eva dasasu janapadesu. Paricārake byākaroti byakātabbānaṃ bahūnaṃ tattha labbhanato. Nātike bhavā nātikiyā.

Niṭṭhaṅgatāti niṭṭhaṃ nicchayaṃ upagatā.

Ānandaparikathāvaṇṇanā

1. Yasmā saṅghasuppaṭipatti nāma dhammasudhammatāya, dhammasudhammatā ca buddhasubuddhatāya, tasmā 『『aho dhammo, aho saṅgho』』ti dhammasaṅghaguṇakittanāpi atthato buddhaguṇakittanā eva hotīti 『『bhagavantaṃ kittayamānarūpā』』ti padassa 『『aho dhammo』』tiādināpi attho vutto.

278.Ñāṇagatīti 『『pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā』』tiādinā āgataṃ pahātabbapahānavasena pavattaṃ maggañāṇagamanaṃ. Yasmā tassā eva ñāṇagatiyā vasena tassa tassa ariyapuggalassa opapātikatādiviseso, tasmā taṃ tādisaṃ tassa abhisamparāyaṃ sandhāyāha 『『ñāṇābhisamparāyamevā』』ti.

1. Upasantaṃ pati sammati ālokīyatīti upasantapatiso. Upasantadassano upasantaussanno. Bhātirivāti ettha ra-kāro padasandhikaro, iva-saddo bhusatthoti āha 『『ativiya bhātī』』ti.

Janavasabhayakkhavaṇṇanā

1. Jeṭṭhakabhāvena jane vasabhasadisoti janavasabhoti assa devaputtassa nāmaṃ ahosi.

Ito devalokā cavitvā sattakkhattuṃ manussaloke rājabhūtassa. Manussalokā cavitvā sattakkhattuṃ devabhūtassa. Etthevāti etasmiṃyeva cātumahārājikabhave, etthāpi vessavaṇassa sahabyatāvasena.

1. Āsisanaṃ āsā, patthanā. Āsāsīsena cettha kattukamyatākusalacchandaṃ vadati. Tenevāha 『『sakadāgāmimaggatthāyā』』tiādi. Yadaggeti ettha agga-saddo ādipariyāyoti āha 『『taṃ divasaṃ ādiṃ katvā』』ti. 『『Purimaṃ…pe… avinipāto』』ti idaṃ yathā tattakaṃ kālaṃ sugatito sugatūpapattiyeva ahosi, tathā katūpacitakusalakammattā. Phussassa sammāsambuddhassa kālato pabhuti hi sambhatavivaṭṭūpanissayakusalasambhāro esa devaputto. Anacchariyanti anu anu acchariyaṃ. Tenāha 『『punappunaṃ acchariyamevā』』ti. Sayaṃparisāyāti sakāya parisāya. Bhagavato diṭṭhasadisamevāti āvajjanasamanantaraṃ yathā te bhagavato catuvīsatisatasahassamattā sattā ñāṇagatito diṭṭhā, evaṃ tumhehi diṭṭhasadisameva. Vessavaṇassa sammukhā sutaṃ mayāti vadati.

Devasabhāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 275.如同"周圍"這個詞表達四周義,同樣也表達鄰近義,所以解釋為"四周、鄰近"。但是以重複顯示四周義。因為說"住在那提迦的鄰近",所以了知那提迦的意義。在周圍各地方解答,在那裡侍者的解答是不說自成,或者因為將以舉例方式說它而只說"在周圍周圍各地方"。侍者:即優婆塞。因此說"佛法僧的侍者"。在投生:即在出生。在智行和福德的投生:這裡智行投生是指那個那個道智行的生起。關於這個說"因五下分結斷盡"等。福德投生是指投生於彼彼天眾。一切處:即在"跋耆末羅"等一切四個詞中。先前的:是指經文中所說的。只在十處:即只在那十個地方。解答侍者是因為在那裡能得到許多應被解答者。那提迦的:即存在於那提迦的。 達到結論:即達到決定。 阿難問答解釋 276.因為僧眾善行即是法的善法性,法的善法性即是佛的善覺性,所以"啊,法!啊,僧!"等讚歎法僧功德也是從義上讚歎佛功德,因此"讚歎世尊的形態"這詞也以"啊,法"等解釋其義。 278.智行:即以"因五下分結斷盡"等所來的以應斷而斷的方式進行的道智行。因為正是由於那個智行而有那個那個聖者的化生等特勝,所以關於他那樣的來世而說"只是智的來世"。 279.向寂靜傾向照見為向寂靜者。見寂靜為寂靜盛者。如照耀:這裡r音是詞連線,如字表示強調義,所以說"極其照耀"。 阇那婆娑婆夜叉解釋 280.因為在人中如牡牛的領導性,所以這個天子有阇那婆娑婆這個名字。 從這天界死後七次在人界成為王者。從人界死後七次成為天者。就在這裡:即就在這四大王天,也是在這裡依與毗沙門天王為伴。 281.願望為希望,即祈願。這裡以希望為首說求作善欲。因此說"爲了斯陀含道"等。從何最初:這裡最初字是始義的同義詞,所以說"以那天為始"。"前...無墮惡趣"這是因為已作積集善業而如是許多時間只是從善趣到善趣投生。因為這個天子從弗沙正等覺以來已集涅槃資糧的善資糧。希有:即一再希有。因此說"一再只是希有"。以自眾:即以自己的眾。與世尊所見相同:即于省察后立即如那些二十四萬眾被世尊以智行所見,如是與你們所見相同。說我親從毗沙門天王所聞。 天眾會解釋

282.Vassūpanāyikasaṅgahatthanti vassūpanāyikāya ārakkhāsaṃvidhānavasena bhikkhūnaṃ saṅgahaṇatthaṃ 『『vassūpagatā bhikkhū evaṃ sukhena samaṇadhammaṃ karontī』』ti, pavāraṇasaṅgaho panassa pavāretvā satthu santikaṃ gacchantānaṃ bhikkhūnaṃ antarāmagge parissayapariharaṇatthaṃ. Dhammassavanatthaṃ dūraṭṭhānaṃ gacchantesupi eseva nayo. Attanāpi āgantvā dhammassavanatthaṃ sannipatiyeva. Etthetthāti ettha ettha ayyānaṃ vasanaṭṭhāne.

Tadāpīti 『『purimāni bhante divasānī』』ti vuttakālepi. Eteneva kāraṇenāti vassūpanāyikanimittameva. Tenāha pāḷiyaṃ 『『tadahuposathe pannarase vassūpanāyikāyā』』tiādi. Āsanepi nisajjāya sudhammāya devasabhāya paṭhamaṃ devesu tāvatiṃsesu nisinnesu tassā catūsu dvāresu cattāro mahārājāno nisīdanti, idaṃ nesaṃ āsane nisajjāya cārittaṃ hoti.

Yenatthenāti yena kiccena yena payojanena. Ārakkhatthanti ārakkhabhūtamatthaṃ. Vuttaṃ vacanaṃ etesanti vuttavacanā, mahārājāno.

283.Atikkamitvāti abhibhavitvā.

Sanaṅkumārakathāvaṇṇanā

1. Abhisambhavituṃ adhigantuṃ asakkuṇeyyo anabhisambhavanīyo. Tenāha 『『appattabbo』』tiādi. Cakkhuyeva patho rūpadassanassa maggo upāyoti cakkhupatho, tasmiṃ cakkhupathasminti āha 『『cakkhupasāde』』ti, cakkhussa gocarayoggo vā cakkhupathoti āha 『『āpāthe vā』』ti. Nābhibhavatīti na abhibhavati, gocarabhāvaṃ na gacchatīti attho. Heṭṭhā heṭṭhāti tāvatiṃsato paṭṭhāya heṭṭhā heṭṭhā, na cātumahārājikato paṭṭhāya, nāpi brahmapārisajjato paṭṭhāya. 『『Cātumahārājikā hi tāvatiṃsānaṃ yathā jātirūpāni passituṃ sakkonti, tathā brahmāno heṭṭhimā uparimāna』』nti keci, taṃ na yuttaṃ. Na hi heṭṭhimā brahmāno uparimānaṃ mūlapaṭisandhirūpaṃ passituṃ sakkonti, māpitameva passituṃ sakkontīti daṭṭhabbaṃ.

Suṇantovaniddaṃ okkamīti gatiyo upadhārento bahi visaṭavitakkavicchedena saṅkocaṃ āpannacittatāya. Mayhaṃ ayyakassāti bhagavantaṃ sandhāya vadati.

Pañca sikhā etassāti pañcasikho, pañcasikho viya pañcasikhoti āha 『『pañcasikhagandhabbasadiso』』ti. Mamāyantīti piyāyanti.

我來將這段巴利文直譯成簡體中文： 282.為雨安居攝受:即爲了在雨安居時以護持安排的方式攝受比丘們,"入雨安居的比丘們如此安樂地行沙門法",而他自恣攝受是爲了從自恣後去見導師的比丘們在途中避免危險。對於為聽法而去遠處者也是這個道理。自己也來集會聽法。在這裡這裡:即在這裡這裡諸聖者的住處。 那時也:即在所說"尊者,在前些日子"的時候也。正是以這個原因:即正是因為雨安居。因此巴利文說"在那布薩日十五日入雨安居"等。在座位也是在善法天會堂的座位上,先是三十三天諸天坐下時,在它的四門有四大王坐,這是他們在座位上就座的慣例。 以何義:即以何事以何目的。為護持義:即作為護持的義。他們有所說的言語為說話者,即諸大王。 283.超越:即勝過。 常童形天說解釋 284.不能證得不能達到為不能證得。因此說"不能到達"等。眼路即是見色的道路方便為眼路,在那個眼路上,所以說"在眼凈色上",或者適合眼睛行境的為眼路,所以說"在行境上"。不勝過:即不超越,意思是不到達行境。下下:即從三十三天開始下下,不是從四大王天開始,也不是從梵眾天開始。有些人說"因為四大王天能見三十三天的本生色,如是下面的梵天能見上面的",這是不對的。應當了知下面的梵天不能見上面的根本結生色,只能見所化作的。 聽著就入睡:即由於觀察趣向而因斷除外散的尋而心進入收縮狀態。我祖父的:是指世尊而說。 有五髻為五髻,如五髻為五髻,所以說"如五髻乾闥婆"。愛護:即疼愛。

285.Sumuttoti saradosehi suṭṭhu mutto. Yehi pittasemhādīhi palibuddhattā saro avissaṭṭho siyā, tadabhāvato vissaṭṭhoti dassento āha 『『apalibuddho』』ti. Viññāpetīti viññeyyo, antogadhahetuattho kattusādhano esa viññeyyasaddoti āha 『『atthaviññāpano』』ti. Sarassa madhuratā nāma maddavanti āha 『『madhuro mudū』』ti. Savanaṃ arahatīti savanīyo. Savanārahatāya ca āpāthasukhatāyāti āha 『『kaṇṇasukho』』ti. Bindūti piṇḍito. Ākoṭitabhinnakaṃsasaddo viya anekāvayavo ahutvā niravayavo, ekabhāvoti attho. Tenāha 『『ekagghano』』ti, etenevassa avisāritā saṃvaṇṇitā daṭṭhabbā. Gambhīruppattiṭṭhānatāya cassa gambhīratāti āha 『『nābhimūlato』』tiādi. Evaṃ samuṭṭhitoti jīvhādippahāramattasamuṭṭhito. Amadhuro ca hoti uppattiṭṭhānānaṃ parilahubhāvato. Na ca dūraṃ sāveti vīrabhāvābhāvato. Ninnādī suvipulabhāvato savisesaṃ ninnādo, pāsaṃsaninnādo vā. Tenāha 『『mahāmegha…pe… yutto』』ti.

Pacchimaṃ pacchimanti dutiyaṃ, catutthaṃ, chaṭṭhaṃ, aṭṭhamañca padaṃ. Purimassa purimassāti yathākkamaṃ paṭhamassa, tatiyassa, pañcamassa, sattamassa ca. Atthoyevāti atthaniddeso eva. Vissaṭṭhatā hissa viññeyyatāya veditabbā, mañjubhāvo savanīyatāya, bindubhāvo avisāritāya, gambhīrabhāvo ninnāditāyāti. Yathāparisanti ettha yathā-saddo parimāṇavācī, na pakārādivācīti āha 『『yattakāparisā』』ti, tena parisappamāṇaṃ evassa saro niccharati, ayamassa dhammatāti dasseti. Tenāha 『『tattakamevā』』tiādi.

『『Ye hi kecī』』tiādi 『『yāvañca so bhagavā』』tiādinā vuttassa atthassa hetukittanavasena samatthanaṃ saraṇesu nesaṃ niccasevanena, sīlesu ca patiṭṭhāpanena chakāmasaggasampattianuppādanato. Tenāha 『『ye hi keci…pe… vadatī』』ti. Nibbematikagahitasaraṇeti maggenāgatasaraṇagamane. Te hi sabbaso samugghātitavicikicchatāya ratanattaye aveccappasādena samannāgatāyeva, pothujjanikasaddhāya vasena buddhādīnaṃ guṇe ogāhetvā jānanti, aparaneyyabuddhino te pariyāyato nibbematikagahitasaraṇā veditabbā. Gandhabbadevagaṇanti gandhabbadevasamūhaṃ. Tukā vuccati khīriṇī yā tukātipi vuccati. Tassā cuṇṇaṃ tukāpiṭṭhaṃ. Taṃ koṭṭetvā pakkhittaṃ ghanaṃ nirantaracitaṃ hutvā tiṭṭhati.

Bhāvitaiddhipādavaṇṇanā

我來為您直譯這段巴利文： 285.第一段譯文： "善解脫"是指很好地從語音缺陷中解脫出來。由於膽汁和痰液等的阻礙會使聲音不清晰，因此為顯示沒有這些缺陷而說"無阻礙"。"使人理解"即可被理解，這個"可理解"一詞是包含原因的施動者派生詞，所以說"能表達意義"。聲音的甜美即是柔和，因此說"甜美柔和"。值得聽聞即是悅耳。因為值得聽聞且易於傳達，所以說"悅耳"。"圓潤"即凝聚。不像敲擊破裂的銅鑼聲那樣有多個部分，而是無部分的、統一的，這是其意義。因此說"單一"，由此應當理解其不散亂性質。由於其發音位置深，故其深沉，因此說"從臍根"等。"如此生起"是指僅由舌等擊打而生起。由於發音位置輕淺而不甜美。因為缺乏力量所以傳播不遠。"響亮"是由於其特別宏大的聲響，或者是讚歎的響聲。因此說"如大云"等。 第二段譯文： "後後"指第二、第四、第六和第八個詞。"前前"依次指第一、第三、第五和第七個。"僅是意義"即只是意義的說明。因為其清晰性應從可理解性來認識，悅耳性從適合聽聞性來認識，圓潤性從不散亂性來認識，深沉性從響亮性來認識。在"隨眾"中，"隨"字表示數量，不表示方式等，因此說"有多少聽眾"，由此顯示其聲音只隨聽眾數量而發，這是它的本性。因此說"正好那麼多"等。 第三段譯文： "凡是"等是對"直至世尊"等所說意義的原因說明，通過他們對三皈依的持續依止和對戒律的確立，而導致六慾天界福報的生起。因此說"凡是"等。"確信皈依"是指通過聖道而來的皈依。因為他們已完全斷除疑惑，具足對三寶的不動信心，通過凡夫信仰的力量而了知佛等的功德，這些不需他人引導的智者應當被理解為方便說的確信皈依者。"乾闥婆天眾"即乾闥婆天神的集合。"突卡"指乳木，也稱為突卡樹。其粉末稱為突卡粉。將其搗碎放入后變得濃稠，保持連續凝固。 神足修習之義釋

287.Supaññattāti suṭṭhu pakārehi ñāpitā bodhitā, asaṅkarato vā ṭhapitā, taṃ pana bodhanaṃ, asaṅkarato ṭhapanañca atthato desanā evāti āha 『『sukathitā』』ti. Ijjhanaṭṭhenāti samijjhanaṭṭhena, nippajjanassa kāraṇabhāvenāti attho. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Iddhiyā pādoti iddhipādo, iddhiyā adhigamupāyoti attho. Tena hi yasmā uparūpari visesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, tasmā 『『pādo』』ti vuccati. Ijjhatīti iddhi, samijjhati nippajjatīti attho. Iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Evaṃ tāva 『『cattāro iddhipādā』』ti ettha attho veditabbo. Iddhipahonakatāyāti iddhiyā nipphādane samatthabhāvāya. Iddhivisavitāyāti iddhiyā nipphādane yogyabhāvāya. Anekatthattā hi dhātūnaṃ yogyattho vi-pubbo su-saddo, visavanaṃ vā pajjanaṃ visavitā, tattha kāmakāritā visavitā. Tenāha 『『punappuna』』ntiādi. Iddhivikubbanatāyāti vikubbaniddhiyā vividharūpakaraṇāya. Tenāha 『『nānappakārato katvā dassanatthāyā』』ti.

『『Chandañca bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhī』』ti (vibha. 432) imāya pāḷiyā chandādhipati samādhi chandasamādhīti adhipatisaddalopaṃ katvā samāso vuttoti viññāyati, adhipatisaddatthadassanavasena pana 『『chandahetuko, chandādhiko vā samādhi chandasasamādhī』』ti aṭṭhakathāyaṃvuttanti veditabbaṃ. 『『Padhānabhūtāti vīriyabhūtā』』ti keci vadanti. Saṅkhatasaṅkhārādinivattanatthañhi padhānaggahaṇanti. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato aññassa nivattanatthaṃ padhānaggahaṇanti padhānabhūtā seṭṭhabhūtāti attho. Catubbidhassa pana vīriyassa adhippetattā bahuvacananiddeso kato. Visuṃ samāsayojanavasena yo pubbe iddhipādattho pādassa upāyatthataṃ, koṭṭhāsatthatañca gahetvā yathāyogavasena idha vutto, so vakkhamānānaṃ paṭilābhapubbabhāgānaṃ kattukaraṇiddhibhāvaṃ, uttaracūḷabhājanīye vā vuttehi chandādīhi iddhipādehi sādhetabbāya iddhiyā kattiddhibhāvaṃ, chandādīnañca karaṇiddhibhāvaṃ sandhāya vuttoti veditabbo, tasmā 『『ijjhanaṭṭhena iddhī』』ti ettha kattuattho, karaṇattho ca ekajjhaṃ gahetvā vuttoti kattuatthaṃ tāva dassetuṃ 『『nipphattipariyāyena ijjhanaṭṭhena vā』』ti vatvā itaraṃ dassento 『『ijjhantietāyā』』tiādimāha. Vuttanti kattha vuttaṃ? Iddhipādavibhaṅgapāṭhe. (Vibha. 434) tathābhūtassāti tenākārena bhūtassa, te chandādidhamme paṭilabhitvā ṭhitassāti attho. 『『Vedanākkhandho』』tiādīhi chandādayo antokatvā cattāropi khandhā kathitā. Sesesūti sesiddhipādesu.

我來為您直譯這段巴利文： 287 "善施設"是指通過良好的方式使人瞭解、覺悟，或者不混亂地確立。而這種使人覺悟和不混亂地確立，實際上就是教說，因此說"善說"。"成就義"是指圓滿成就的意義，即作為完成的因的意思。"住立義"是指確立的意義。"神通之足"即神足，意為獲得神通的方法。因為通過它們而逐步到達稱為殊勝的神通，所以稱為"足"。"成就"即神通，意為圓滿完成。神通即是足，稱為神足，意為神通的部分。如此首先應當理解"四神足"中的含義。"神通充分"是指在產生神通方面具有能力。"神通自在"是指在產生神通方面具有適應性。因為詞根有多種含義，所以帶有vi字首的su詞表示適應義。或者說，自在即是到達，自在性即是能隨意而行。因此說"一再"等。"神通變化"是指變化神通能現出各種形態。因此說"爲了顯示各種形態"。 "比丘以欲為主而得定，得心一境性，這稱為欲定"，從這段經文可知，欲為主的定即是欲定，這是省略"主"字而作複合詞。但爲了說明"主"字的意義，在註釋書中說"以欲為因的，或以欲為主的定即是欲定"，應當如此理解。有些人說"已成為精進的即是已成為勤勉的"。因為取"精進"一詞是爲了排除有為的行等。或者說，能造作種種殊勝即是行，即一切精進。其中取"精進"一詞是爲了排除成就四種作用以外的其他，意為已成為最勝的。因為是指四種精進，所以用複數表示。前面所說的神足義，是基於"足"的方便義和部分義，通過單獨的複合詞結合，根據相應關係在此說明，這應當理解為是關於將要說明的獲得的前行作為能作神通和工具神通，或者在後分別中所說的以欲等神足所應成就的神通為能作神通，欲等為工具神通。因此在"以成就義為神通"中，同時取能作義和工具義而說。首先為顯示能作義而說"以成就方式或以成就義"，然後為顯示其他而說"由此成就"等。"已說"是在哪裡說的？在神足分別經文中。"如是狀態"是指具有那種狀態，即獲得那些欲等法而安住的意思。以"受蘊"等說明包含欲等在內的四蘊。"在其餘"是指在其餘的神足中。

Vīriyiddhipādaniddese 『『vīriyasamādhipadhānasaṅkhārasamannāgata』』nti dvikkhattuṃ vīriyaṃ āgataṃ. Tattha purimaṃ samādhivisesanaṃ 『『vīriyādhipati samādhi vīriyasamādhī』』ti, dutiyaṃ samannāgamaṅgadassanaṃ. Dveyeva hi sabbattha samannāgamaṅgāni, samādhi, padhānasaṅkhāro ca. Chandādayo hi samādhivisesanāni, padhānasaṅkhāro pana padhānavacaneneva visesito, na chandādīhīti na idha vīriyādhipatitā padhānasaṅkhārassa vuttā hoti. Vīriyañca samādhiṃ visesetvā ṭhitameva, samannāgamaṅgavasena pana padhānasaṅkhāravacanena vuttanti nāpi dvīhi vīriyehi samannāgamo vutto hoti. Yasmā pana chandādīhi visiṭṭho samādhi, tathāvisiṭṭheneva ca tena sampayutto padhānasaṅkhāro, sesadhammā ca, tasmā samādhivisesanānaṃ vasena cattāro iddhipādā vuttā, visesanabhāvo ca chandādīnaṃ taṃtaṃavassayadassanavasena hotīti 『『chandasamādhi…pe… iddhipāda』』nti ettha nissayatthepi pāda-sadde upāyatthena chandādīnaṃ iddhipādatā vuttā hoti. Teneva hi abhidhamme uttaracūḷabhājanīye (vibha. 456) 『『cattāro iddhipādā chandiddhipādo』』tiādinā chandādīnameva iddhipādatā vuttā. Pañhapucchake (vibha. 457 ādayo) 『『cattāro iddhipādā idha bhikkhu chandasamādhī』』tiādinā ca uddesaṃ katvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi nissayiddhipādadassanaṃ kataṃ, aññathā catubbidhatā na siyāti. Ayamettha pāḷivasena atthavinicchayo veditabbo. Idāni paṭilābhapubbabhāgānaṃ vasena iddhipāde vibhajitvā dassetuṃ 『『apicā』』tiādi vuttaṃ, taṃ suviññeyyameva. Idha iddhipādakathā saṅkhepeneva vuttāti āha 『『vitthārena pana…pe… vuttā』』ti.

Kecīti abhayagirivāsino. Tesu hi ekacce 『『iddhi nāma anipphannā』』ti vadanti, ekacce 『『iddhipādo pana anipphanno』』ti vadanti, anipphannoti ca paramatthato asiddho, natthīti attho. Ābhatoti abhidhammapāṭhato (vibha. 458) dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.287) ānīto purimanayato aññenākārena desanāya pavattattā. Chando eva iddhipādo chandiddhipādo. Eseva nayo sesesupi. Ime panāti imasmiṃ sutte āgatā iddhipādā . Raṭṭhapālatthero (ma. ni. 2.293; a. ni. aṭṭha. 1.1.210; apa. aṭṭha. 2.raṭṭhapālattheraapadānavaṇṇanāya vitthāro) 『『chande sati kathaṃ nānujānissantī』』ti sattāhaṃ bhattāni abhuñjitvā mātāpitaro anujānāpetvā pabbajitvā chandameva avassāya lokuttaraṃ dhammaṃ nibbattesīti āha 『『raṭṭhapālatthero…pe… nibbattesī』』ti. Soṇatthero (mahāva. 243; a. ni. 6.55; theragā. aṭṭha. terasanipāta; apa. aṭṭha. 2.soṇakoṭivīsattheraapadānavaṇṇanāya vitthāro) bhāvanamanuyutto āraddhavīriyo paramasukhumālo pādesu phoṭesu jātesupi vīriyaṃ nappaṭipassambhesīti āha 『『soṇatthero vīriyaṃ dhuraṃ katvā』』ti. Sambhūtatthero (theragā. aṭṭha. 2.sammūtattheragāthāvaṇṇanāya vitthāro) 『『cittavato kiṃ nāma na sijjhatī』』ti cittaṃ pubbaṅgamaṃ katvā bhāvanaṃ ārādhesīti āha 『『sambhūtatthero cittaṃ dhuraṃ katvā』』ti. Moghatthero vīmaṃsaṃ avassayi, tasmā tassa bhagavā 『『suññato lokaṃ avekkhassū』』ti (su. ni. 1125; bu. vaṃ.

我來為您直譯這段巴利文： 精進神足解釋中，"具足精進定與精進行"中"精進"出現兩次。其中第一個是定的限定詞，即"以精進為主的定是精進定"；第二個是顯示具足的要素。因為在所有場合只有兩個具足要素：定和精進行。欲等是定的限定詞，而精進行只由"精進"一詞來限定，不由欲等來限定，因此這裡沒有說精進行以精進為主。精進只是限定定而存在，但從具足要素的角度通過精進行一詞來說明，因此也不是說具足兩種精進。因為定是由欲等所特徵，與之相應的精進行和其他法也是如此特徵，所以通過定的限定詞說四神足，而欲等成為限定詞是通過顯示各自所依而成。因此在"欲定...神足"中，即使"足"字表示所依義，欲等的神足性也是通過方便義來說的。正因為如此，在阿毗達摩後分別中說"四神足：欲神足"等，只說欲等是神足。在問分中作"四神足：在此比丘欲定"等總說后，又分別說明欲等的善等性質。因為顯示所依神足只是爲了顯示方便神足，否則就不會有四種之分。這裡應當依據聖典來理解義理的決定。現在爲了顯示通過獲得的前行而分別神足而說"又"等，這很容易理解。這裡神足的說明是簡略說的，因此說"詳細...已說"。 "某些人"是指無畏山住者。其中有些人說"所謂神通是無實體的"，有些人說"神足是無實體的"。"無實體"即勝義諦上不成立，意為不存在。"引用"是從阿毗達摩聖典和長部註釋書中引來的，因為教說以不同於前面方式進行。欲即是神足為欲神足。其他也是這個道理。"這些"是指在這部經中出現的神足。護國長老說"有欲怎能不允許"，七天不吃飯使父母允許出家，依止欲而生起出世間法，因此說"護國長老...生起"。輸那長老修習時精進用功，雖然非常嬌貴，腳上生了水泡也不放鬆精進，因此說"輸那長老以精進為主"。三浮多長老認為"有心者有什麼做不到"，以心為先而成就修習，因此說"三浮多長老以心為主"。目伽長老依止觀察，因此世尊對他說"當觀世間為空"。

54.353; mahā. ni. 186; cūḷani. mogharājamāṇavapucchā 144; mogharājamāṇavapucchāniddese 88; netti. 5; peṭako. 22, 31) suññatākathaṃ kathesi, paññānissitamānaniggahatthaṃ, paññāya pariggahatthañca dvikkhattuṃ pucchito samāno pañhaṃ kathesi. Tenāha 『『āyasmā mogharājā vīmaṃsaṃ dhuraṃ katvā』』ti.

Punappunaṃ chanduppādanaṃ pesanaṃ viya hotīti chandassa upaṭṭhānasadisatā vuttā.

Parakkamenāti parakkamasīsena sūrabhāvaṃ vadati. Thāmabhāvato ca vīriyassa sūrabhāvasadisatā daṭṭhabbā.

Cintanappadhānattā cittassa mantasaṃvidhānasadisatā vuttā.

Jātisampatti nāma visiṭṭhajātitā. 『『Sabbadhammesu ca paññā seṭṭhā』』ti vīmaṃsāya jātisampattisadisatā vuttā. Sammohavinodaniyaṃ (vibha. aṭṭha. 433) pana cittiddhipādassa jātisampattisadisatā, vīmaṃsiddhipādassa mantabalasadisatā ca yojitā.

Anekaṃ vihitaṃ vidhaṃ etassāti anekavihitanti āha 『『anekavidha』』nti. Vidha-saddo koṭṭhāsapariyāyo 『『ekavidhena ñāṇavatthū』』tiādīsu (vibha. 751) viyāti āha 『『iddhividhanti iddhikoṭṭhāsa』』nti.

Tividhaokāsādhigamavaṇṇanā

288.『『Sukhassā』』ti idaṃ tiṇṇampi sukhānaṃ sādhāraṇavacananti āha 『『jhānasukhassa maggasukhassa phalasukhassā』』ti. Nānappanāpattatāya pana appadhānattā upacārajjhānasukhassa, vipassanāsukhassa cettha aggahaṇaṃ. Purimesu tāva dvīsu okāsādhigamesu tīṇipi sukhāni labbhanti, tatiye pana kathanti? Tattha kāmaṃ tīṇi na labbhanti, dve pana labbhantiyeva. Yathālābhavasena hetaṃ vuttaṃ. 『『Sakkharakathalampi macchagumbampi carantampi tiṭṭhantampī』』tiādīsu (dī. ni. 1.249; ma. ni. 1.433; 2.259; a. ni.

我來為您直譯這段巴利文： (接上文)...比拘。186；小集部·目犍連學童問15.144；目犍連學童問註釋88；導論5；藏論22，31)向他說空性之教，爲了降伏以慧為依的慢，爲了以慧攝受，被問兩次後回答問題。因此說"尊者目伽長老以觀察為主"。 反覆生起欲如同派遣，因此說欲的現起相似性。 "以精進"是以精進為首而說勇猛。由於是力量的狀態，應當理解精進與勇猛的相似性。 由於思維為主，說心與謀劃謀略的相似性。 所謂生的圓滿是指殊勝的種姓。因為"在一切法中慧最勝"，所以說觀察與生的圓滿相似。但在《破除愚癡》中，配對心神足與生的圓滿相似，觀察神足與謀略力相似。 "種種"是指有多種方式，因此說"多種"。"種"字是部分的同義詞，如"以一種智事"等中那樣，因此說"神通種類即神通部分"。 三種境界證得之義釋 288 "樂"這個詞是三種樂的共同之詞，因此說"禪那樂、道樂、果樂"。由於未達到安止而不主要，所以這裡不取近行禪樂和觀樂。在前兩種境界證得中，三種樂都可得到，但在第三種中如何呢？雖然在那裡不能得到三種，但兩種是一定可以得到的。這是根據所能獲得而說的。"無論是在礫石地、魚群中，無論是行走或站立"等。

1.45, 46) viya. Saṃsaṭṭhoti saṃsaggaṃ upagato samaṅgībhūto, so pana tehi samannāgatacittopi hotīti vuttaṃ 『『sampayuttacitto』』ti. Ariyadhammanti ariyabhāvakaraṃ dhammaṃ. Upāyatoti vidhito. Pathatoti maggato. Kāraṇatoti hetuto. Yena hi vidhinā dhammānudhammapaṭipatti hoti, so upeti etenāti upāyo, so tadadhigamassa maggabhāvato patho, tassa karaṇato kāraṇanti ca vuccati.

『『Aniccantiādivasena manasi karotī』』ti saṅkhepato vuttamatthaṃ vivarituṃ 『『yoniso manasikāro nāmā』』tiādi vuttaṃ. Tattha upāyamanasikāroti kusaladhammappavattiyā kāraṇabhūto manasikāro. Pathamanasikāroti tassa eva maggabhūto manasikāro. Anicceti ādiantavantatāya, anaccantikatāya ca anicce tebhūmake saṅkhāre 『『anicca』』nti manasikāroti yojanā. Eseva nayo sesesupi. Ayaṃ pana viseso tasmiṃyeva udayabbayapaṭipīḷanatāya dukkhanato, dukkhamato ca dukkhe, avasavattanatthena, anattasabhāvatāya ca anattani, asucisabhāvatāya asubhe. Sabbampi hi tebhūmakaṃ saṅkhataṃ kilesāsucipaggharaṇato 『『asubha』』ntveva vattuṃ arahati. Saccānulomikena vāti saccābhisamayassa anulomanavasena. 『『Cittassa āvaṭṭanā』』tiādinā āvajjanāya paccayabhūtā tato purimuppannā manodvārikā kusalajavanappavatti phalavohāreneva tathā vuttā. Tassā hi vasena sā kusaluppattiyā upanissayo hotīti. Āvajjanā hi bhavaṅgacittaṃ āvaṭṭetīti cittassa āvaṭṭanā, anu anu āvaṭṭetīti anvāvaṭṭanā. Bhavaṅgārammaṇato aññaṃ ābhujatīti ābhogo. Samannāharatīti samannāhāro. Tadevārammaṇaṃ attānaṃ anubandhitvā anubandhitvā uppajjamāne manasi karoti ṭhapetīti manasikāro. Ayaṃ vuccatīti ayaṃ upāyamanasikāralakkhaṇo yonisomanasikāro nāma vuccati, yassa vasena puggalo dukkhādīni saccāni āvajjituṃ sakkoti.

Asaṃsaṭṭhoti na saṃsaṭṭho kāmādīhi vivitto vinābhūto. Kāmādivisaṃsaggahetu uppajjanakasukhaṃ nāma vivekajaṃ pītisukhanti āha 『『paṭhamajjhānasukha』』nti. Kāmaṃ paṭhamajjhānasukhampi somanassameva, suttesu pana taṃ kāyikasukhassāpi paccayabhāvato visesato 『『sukha』』ntveva vuccatīti idhāpi jhānabhūtaṃ somanassaṃ sukhanti, itaraṃ somanassaṃ. Tena vuttaṃ 『『sukhā』』ti. Hetumhi nissakkavacananti āha 『『jhānasukhapaccayā』』ti. Aparāparaṃ somanassanti jhānādhigamahetu paccavekkhaṇādivasena punappunaṃ uppajjanakasomanassaṃ.

Pamodanaṃ pamudo, taruṇapīti, tato pamudā. 『『Pāmojjaṃ pītatthāyā』』tiādīsu taruṇapīti 『『pāmojja』』nti vuccati, idha pana pakaṭṭho mudo pamudo pāmojjanti adhippetaṃ, tañca somanassarahitaṃ natthīti avinābhāvitāya 『『balavataraṃ pītisomanassa』』nti vuttaṃ. Jhānassa ujuvipaccanīkataṃ sandhāya 『『pañca nīvaraṇāni vikkhambhetvā』』ti vuttaṃ. Jhānaṃ pana tadekaṭṭhe sabbepi kilese, sabbepi akusale dhamme vikkhambhetiyeva, attano okāsaṃ gahetvā tiṭṭhati paṭipakkhadhammehi anabhibhavanīyato. Tasmāti okāsaggahaṇato, laddhokāsatāyāti attho. Maggaphalasukhādhigamāya okāsabhāvato vā okāso, assa adhigamo okāsādhigamo. Purimapakkhe pana okāsaṃ avasaraṃ adhigacchati etenāti okāsādhigamo.

我來為您直譯這段巴利文： "相應"是指達到結合、具足，而且他也與這些相應心，因此說"心相應"。"聖法"是指能造成聖者性質的法。"方法"是指方式。"道"是指道路。"因"是指原因。因為以某種方式而有法隨法行，由此而達到，所以稱為方法；由於它是達到彼的道路，所以稱為道；由於是彼的作因，所以稱為因。 "以無常等方式作意"，爲了解釋這簡略所說的意義，而說"所謂如理作意"等。其中"方法作意"是指作為善法生起的因的作意。"道作意"是指作為彼之道路的作意。"在無常"中，是對三界有為法由於有始終性和非恒常性而作意"是無常"，如是配合。其他也是這個道理。這裡的差別是：在那同樣[的有為法中]，由於受生滅逼迫故而是苦，由於是苦性故稱為苦；由於不自在義和無我自性故稱為無我；由於不凈自性故稱為不凈。因為一切三界有為法由於流出煩惱不凈，所以都應該說是"不凈"。"或隨順諦"是指隨順於諦現觀的方式。以"心的轉向"等說明，是以果的名言而說作為轉向的緣的在其之前生起的意門善速行。因為由於它而成為善生起的近緣。因為轉向轉向了有分心，所以是心的轉向；一再轉向，所以是隨轉向。從有分所緣轉向其他，所以是警覺。集中於[所緣]，所以是作意。在那個所緣上，對隨隨生起者作意、安置，所以是作意。"這稱為"，這個具有方法作意相的稱為如理作意，由於它的力量，補特伽羅能夠轉向苦等諸諦。 "不相應"是指不與欲等相應，遠離、分離[欲等]。由於遠離欲等結合而生起的樂稱為離生喜樂，因此說"初禪樂"。雖然初禪樂也只是悅，但在經中由於它也是身樂的緣，所以特別稱為"樂"，因此這裡也是禪那的悅稱為樂，其他的是悅。因此說"樂"。在因的意義上用從格，因此說"由禪樂為緣"。"重複的悅"是指由於證得禪那而在觀察等方面一再生起的悅。 歡喜是歡，即初生的喜，從此[而有]歡。在"歡喜爲了喜"等中，初生的喜稱為"歡喜"，但這裡指殊勝的歡為歡喜，而它是不能離開悅的，因此由於不相離性而說"更強的喜悅"。關於禪那的直接對治，所以說"鎮伏五蓋"。但禪那鎮伏一切與之同處的煩惱、一切不善法，佔據自己的空間而住，因為不能被對治法所克服。"因此"是指由於獲得空間，意即已得空間。或者說，由於是為獲得道果樂的空間，所以是空間，獲得它即是空間的獲得。在前一種解釋中，由此而獲得空間、機會，所以是空間的獲得。

Rūpasabhāvatāya , ekantarūpādhīnavuttitāya, savipphārikatāya ca ānāpānavitakkavicārānaṃ thūlabhāvaṃ anujānanto 『『kāyavacīsaṅkhārā tāva oḷārikā hontū』』ti āha. Tabbidhuratāya pana ekaccānaṃ vedanāsaññānaṃ thūlataṃ ananujānanto 『『cittasaṅkhārā kathaṃ oḷārikā』』ti āha. Itaro 『『appahīnattā』』ti kāraṇaṃ vatvā 『『kāyasaṅkhārā hī』』tiādinā tamatthaṃ vivarati. Teti cittasaṅkhārā. Appahīnā saṅkhārā labbhamānasaṅkhāranimittatāya 『『oḷārikā』』ti vattuṃ arahanti, pahīnā pana tadabhāvato 『『sukhumā』』ti āha 『『pahīne upādāyaappahīnattā oḷārikā nāma jātā』』ti. Pāḷiyaṃ 『『kāyasaṅkhārānaṃ paṭippassaddhiyā』』ti vuttattā 『『sukhanti catutthajjhānikaphalasamāpattisukha』』nti vuttaṃ. 『『Cittasaṅkhārānaṃ paṭippassaddhiyā』』ti pana vuttattā 『『nirodhā vuṭṭhahantassā』』ti vuttaṃ. Vacīsaṅkhārapaṭippassaddhi kāyasaṅkhārapaṭippassaddhiyāva siddhāti veditabbā. Tenevāha 『『dutiya…pe… visuṃ na vuttānī』』ti. Pāḷiyaṃ pana atthato siddhāpi supākaṭabhāvena vibhāvetuṃ sarūpato gaṇhāti. Na hi ariyavinaye atthāpattivibhāvanā abhidhammadesanāya pakatīti. Yathā nīvaraṇavikkhambhanañca paṭhamassa jhānassa adhigamāya upāyo, evaṃ sukhadukkhavikkhambhanaṃ catutthassa jhānassa adhigamāya upāyoti 『『catutthajjhānaṃ sukhaṃ dukkhaṃ vikkhambhetvā』』ti vuttaṃ. Sesaṃ heṭṭhā vuttanayameva.

Avijjārāgādīhi saha vajjehīti sāvajjaṃ, akusalaṃ, tadabhāvato anavajjaṃ kusalaṃ. Attano hitasukhaṃ ākaṅkhantena sevanīyato sevitabbaṃ, kusalaṃ, tabbipariyāyato na sevitabbaṃ, akusalaṃ. Lāmakabhāvena hīnaṃ, akusalaṃ, seṭṭhabhāvena paṇītaṃ, kusalanti sāvajjadukādayo tayopi dukā yathārahaṃ etesaṃ kusalākusalakammapathānaṃ vaseneva veditabbā. Sabbanti yathāvuttaṃ sabbaṃ catūhi dukehi saṅgahitaṃ dhammajātaṃ. Yathārahaṃ kaṇhañca sukkañca paṭidvandibhāvato, sappaṭibhāgañca appaṭibhāgañca advayabhāvato. Vaṭṭapaṭicchādikā avijjā pahīyati catunnaṃ ariyasaccānaṃ sammadeva paṭivijjhanato. Tato eva arahattamaggavijjā uppajjati. Sukhanti evaṃ kammapathamukhena tebhūmakadhamme sammasitvā vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahatte patiṭṭhahantassa yaṃ arahattamaggasukhañceva arahattaphalasukhañca, taṃ idha 『『sukha』』nti adhippetaṃ. Antogadhā eva nānantariyabhāvato.

Aṭṭhatiṃsārammaṇavasenāti pāḷiyaṃ āgatānaṃ aṭṭhatiṃsāya kammaṭṭhānānaṃ vasena. Vitthāretvā kathetabbā paṭhamajjhānādivasena āgatattāti adhippāyo. 『『Katha』』ntiādinā tameva vitthāretvā kathanaṃ nayato dasseti. 『『Catuvīsatiyā ṭhānesū』』tiādīsu yaṃ vattabbaṃ, taṃ mahāparinibbānavaṇṇanāyaṃ (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 由於色法的自性、完全依於色法的運作、以及具有擴散性，允許入出息和尋伺的粗重性，所以說"且讓身語行是粗重的"。但由於與此相反，不允許某些受想的粗重性，所以說"心行如何是粗重的？"另一人說明"由於未斷"的原因，並以"因為身行"等來解釋這個意義。"它們"是指心行。未斷的行由於有行相，所以可以說是"粗重的"，但已斷的由於沒有這些，所以說是"微細的"，因此說"相對於已斷而言，由於未斷故成為粗重"。因為在聖典中說"由於身行的止息"，所以說"樂是第四禪果定之樂"。又因為說"由於心行的止息"，所以說"從滅定出定者"。應當理解語行的止息是隨著身行的止息而成就的。因此說"第二...不單獨說"。但在聖典中雖然意義上已成就，爲了更明顯地說明而明確提及。因為在聖教中不是以阿毗達摩教說的方式來顯示意義的推論。正如鎮伏蓋障是獲得初禪的方法，同樣地，鎮伏苦樂是獲得第四禪的方法，因此說"第四禪鎮伏苦樂"。其餘如前所說的方式。 與無明、貪等過失俱，故為"有過"，即不善；無此故為"無過"，即善。因為希求自己利益安樂者應當實行，故為"應行"，即善；與此相反故為"不應行"，即不善。因為低劣故為"下劣"，即不善；因為殊勝故為"優勝"，即善。如是有過等三對，應當根據這些善不善業道來適當理解。"一切"是指如上所說一切由四對所攝的法類。適當地[理解為]黑與白是對立的，有對應與無對應是無二的。覆蓋輪迴的無明被斷除是由於正確通達四聖諦。由此而生起阿羅漢道智。"樂"，在這裡指的是這樣通過業道門而觀察三界法，增長觀智，依道次第而住立於阿羅漢果時的阿羅漢道樂和阿羅漢果樂。[這些]都包含在內，因為是無間的。 "依三十八所緣"是指依據聖典中所說的三十八種業處。應當詳細解說是因為依初禪等而說，這是其意趣。以"如何"等從方法上顯示那詳細解說。關於"在二十四處"等所應說的，在大般涅槃註釋中。

2.219) vuttameva. 『『Nirodhasamāpattiṃ pāpetvā』』ti iminā arūpajjhānānipi gahitāni honti tehi vinā nirodhasamāpattisamāpajjanassa asambhavato, catutthajjhānasabhāvattā ca tesaṃ. Dasa upacārajjhānānīti ṭhapetvā kāyagatāsatiṃ ānāpānañca aṭṭha anussatiyo, saññāvavatthānañcāti dasa upacārajjhānāni. Adhisīlaṃ nāma samādhisaṃvattaniyanti tassa heṭṭhimantena paṭhamajjhānaṃ pariyosānanti vuttaṃ 『『adhisīlasikkhā paṭhamaṃ okāsādhigamaṃ bhajatī』』ti. Adhicittaṃ nāma catutthajjhānaniṭṭhaṃ tadantogadhattā arūpajjhānānaṃ, tappariyosānattā phalajjhānānanti vuttaṃ 『『adhicittasikkhā dutiya』』nti. Matthakappattā adhipaññāsikkhā nāma aggamaggavijjāti āha 『『adhipaññāsikkhā tatiya』』nti. Sikkhattayavasena tayo okāsādhigame nīharantena yathārahaṃ taṃtaṃsuttavasenapi nīharitabbanti dassento 『『sāmaññaphalepī』』tiādimāha.

Yadaggena ca tisso sikkhā yathākkamaṃ tayo okāsādhigame bhajanti, tadaggena tappadhānattā yathākkamaṃ tīṇi piṭakāni te bhajantīti dassetuṃ 『『tīsu panā』』tiādi vuttaṃ. Tīṇipiṭakāni vibhajitvāti tiṇṇaṃ okāsādhigamānaṃ vasena yathānupubbaṃ tīṇi piṭakāni vitthāretvā kathetuṃ labhissāmāti. Samodhānetvāti samāyojetvā tattha vuttamatthaṃ imassa suttassa atthabhāvena samānetvā. Dukkathitanti asambandhakathanena, atipapañcakathanena vā duṭṭhu kathitanti na sakkā vattuṃ tathākathanasseva sukathanabhāvatoti āha 『『tepiṭakaṃ…pe… sukathitaṃ hotī』』ti.

Catusatipaṭṭhānavaṇṇanā

1. Na kevalaṃ abhidhammapariyāyeneva kusalaṭṭho gahetabbo, atha kho bāhitikapariyāyena pīti āha 『『phalakusalassa cā』』ti. Khemaṭṭhenāti catūhipi yogehi anupaddavabhāvena . Sammā samāhitoti samathavasena ceva vipassanāvasena ca suṭṭhu samāhito. Ekaggacittoti vikkhepassa dūrasamussāritattā ekaggataṃ avikkhepaṃ pattacitto. Attano kāyatoti ajjhattaṃ kāye kāyānupassanāvasena sammā samāhitacitto samāno 『『samāhito yathābhūtaṃ pajānāti passatī』』ti (saṃ. ni. 3.5; 5.1071, 1072; netti. 40; mi. pa. 1.14) vacanato. Tattha ñāṇadassanaṃ nibbattento tato bahiddhā parassa kāyepi ñāṇadassanaṃ nibbatteti. Tenāha 『『parassa kāyābhimukhaṃ ñāṇaṃ pesetī』』ti. Sammā vippasīdatīti sammā samādhānapaccayena abhippasādena ñāṇūpasañhitena ajjhattaṃ kāyaṃ okappeti. Sabbatthāti sabbaṭṭhānesu. Sati kathitāti yojanā. Lokiyalokuttaramissakā kathitā anupassanāñāṇadassanānaṃ tadubhayasādhāraṇabhāvato.

Sattasamādhiparikkhāravaṇṇanā

我來為您直譯這段巴利文： "獲得滅盡定"，由此也包括了無色禪，因為沒有滅盡定的入定是不可能的，並且它們具有第四禪的性質。十種近行禪是：除去身至念和入出息之外，還有八種隨念和一種想差別，共十種近行禪。 所謂"增上戒"是指資助於定，因此說"增上戒學首先獲得空間"，以其下限為初禪為終點。"增上心"是指以第四禪為終點，因為無色禪包含在其中，以果禪為其終點，因此說"增上心學為第二"。"增上慧學"是指最高的道智，因此說"增上慧學為第三"。 以三學為基礎，引導三種空間獲得，並根據各自的經典也應當引導，以顯示這一點而說"共通果等"。 從最高處，三學依次引導三種空間獲得，從最高處，以其為主，依次引導三藏，以顯示這一點而說"在三"等。"分別三藏"是爲了根據三種空間獲得，依次詳細解說三藏。"綜合"是指聯結，以此經的意義與之相合。 "說得不好"是指說法無關聯、過度繁瑣，不能說是說得不好，恰恰因為這樣的說法才是好的說法，因此說"三藏...說得好"。 四念處義釋 289 不僅僅是以阿毗達摩的方式來把握善義，還應以外延方式，因此說"果善"等。以安穩義，以四種瑜伽無過失故。"正定"是以止觀雙方獲得完全的定。"一境心"是由於遠離散亂而獲得專一無散。根據經文"定者如實了知見"，自身在身隨觀中正定。在那裡，產生智見，並且向外在他人的身也產生智見。因此說"向他人身送出智"。"正凈"是以正確安立的緣，以勝解、與智相應，安立於內身。"一切處"是在一切處所。"念已說"是配合。世間世出世間混合的隨觀智見已說，因為兩者具有共同性。 七覺支資具義釋

290.Etthāti imissā kathāya. Jhānakkhassa vīriyacakkassa ariyamaggarathassa sīlaṃ vibhūsanabhāvena vuttanti āha 『『alaṅkāro parikkhāro nāmā』』ti. Sattahi nagaraparikkhārehīti nagaraṃ parivāretvā rakkhaṇakehi kataparikkhepo, parikhā, uddāpo, pākāro, esikā, palighā, pākārapakkhaṇḍilanti imehi sattahi nagaraparikkhārehi. Sambharīyati phalaṃ etenāti sambhāro, kāraṇaṃ. Bhesajjañhi byādhivūpasamanena jīvitassa kāraṇaṃ. Parivāraparikkhāravasenāti parivārasaṅkhātaparikkhāravasena. Parikkhāro hi sammādiṭṭhiyādayo maggadhammā sammāsamādhissa sahajātādipaccayabhāvena parikaraṇato abhisaṅkharaṇato. Upecca nissīyatīti upanisā, saha upanisāyāti saupanisoti āha 『『saupanissayo』』ti, sahakārīkāraṇabhūto dhammasamūho idha 『『upanissayo』』ti adhippeto. Sammā pasatthā sundarā diṭṭhi etassāti sammādiṭṭhi, puggalo, tassa sammādiṭṭhissa. So pana yasmā patiṭṭhitasammādiṭṭhiko, tasmā vuttaṃ 『『sammādiṭṭhiyaṃ ṭhitassā』』ti. Sammāsaṅkappo pahotīti maggasammādiṭṭhiyā dukkhādīsu parijānanādikiccaṃ sādhentiyā kāmavitakkādike samugghāṭento sammāsaṅkappo yathā attano kiccasādhane pahoti, tathā pavattiṃ panassa dassento āha 『『sammāsaṅkappo pavattatī』』ti. Esa nayo sabbapadesūti 『『sammāsaṅkappassa sammāvācā pahotī』』tiādīsu sesapadesu yathāvuttamatthaṃ atidisati.

Ettha ca yasmā nibbānādhigamāya paṭipannassa yogino bahūpakārā sammādiṭṭhi. Tathā hi sā 『『paññāpajjoto, paññāsattha』』nti ca vuttā. Tāya hi so avijjandhakāraṃ vidhamitvā kilesacore ghātento khemena nibbānaṃ pāpuṇāti, tasmā ariyamaggakathāyaṃ sammādiṭṭhi ādito gayhati, idha pana puggalādhiṭṭhānadesanāya 『『sammādiṭṭhissā』』ti vuttaṃ. Yasmā pana sammādiṭṭhipuggalo nekkhammasaṅkappādivasena sammadeva saṅkappeti, na micchākāmasaṅkappādivasena, tasmā sammādiṭṭhissa sammāsaṅkappo pahoti. Yasmā ca sammāsaṅkappo sammāvācāya upakārako. Yathāha 『『pubbe kho gahapati vitakketvā vicāretvā pacchā vācaṃ bhindatī』』ti, (saṃ. ni.

我來為您直譯這段巴利文： 290 "在此"是指在這個說明中。以戒為禪那之目、精進之輪、聖道之車的莊嚴，因此說"裝飾是資具"。"以七種城邑資具"是指環繞城邑而設定保護的：壕溝、柵欄、城墻、柱子、橫木、城垛，這七種城邑資具。"能資助"是指能產生果報者，即因。因為藥物通過平息病痛而成為生命的因。"以眷屬資具"是指以稱為眷屬的資具。因為資具即是正見等道法，通過作為正定的俱生等緣而成為資助和建設。"依止"是指親近依靠，"具依止"是指有依止，因此說"具依止"，這裡的"依止"是指作為輔助因的法集。"正見"是指具有正確、善巧、美妙見解的人，"具正見者"是指安住于正見的人。因為他是已確立正見者，所以說"住于正見"。"正思惟生起"，當道正見完成了對苦等的遍知等作用時，正思惟通過剷除欲尋等而成就自己的作用，爲了顯示它的運作，因此說"正思惟運作"。"這是一切處的方法"，是指在"正思惟者生正語"等其餘處，也以如上所說的意義來類推。 在此，因為對於為證得涅槃而修行的瑜伽行者來說，正見有很大的幫助。因此它被稱為"慧燈、慧劍"。因為通過它，他驅散無明黑暗，殺滅煩惱盜賊，安穩地到達涅槃，所以在聖道的說明中，首先取正見，但在這裡因為是以人為主的教說，所以說"具正見者"。又因為具正見的人以出離思惟等方式正確思惟，而不以邪欲思惟等方式[思惟]，所以具正見者生起正思惟。又因為正思惟有助於正語。如說："居士，先思惟尋察，后發語"。

2.348) tasmā sammāsaṅkappassa sammāvācā pahoti. Yasmā pana 『『idañcidañca karissāmā』』ti hi paṭhamaṃ vācāya saṃvidahitvā yebhuyyena te te kammantā sammā payojīyanti, tasmā vācā kāyakammassa upakārikāti sammāvācassa sammākammanto pahoti. Yasmā pana catubbidhaṃ vacīduccaritaṃ, tividhañca kāyaduccaritaṃ pahāya ubhayaṃ sucaritaṃ pūrentasseva ājīvaṭṭhamakasīlaṃ pūrati, na itarassa , tasmā sammāvācassa sammākammantassa ca sammāājīvo pahoti. Visuddhidiṭṭhisamudāgatasammāājīvassa yoniso padhānassa sambhavato sammāājīvassa sammāvāyāmo pahoti. Yoniso padahantassa kāyādīsu catūsu vatthūsu sati sūpaṭṭhitā hotīti sammāvāyāmassa sammāsati pahoti. Yasmā evaṃ sūpaṭṭhitā sati samādhissa upakārānupakārānaṃ dhammānaṃ gatiyo samannesitvā pahoti ekattārammaṇe cittaṃ samādhātuṃ, tasmā sammāsatissa sammāsamādhi pahotīti. Ayañca nayo pubbabhāge nānākkhaṇikānaṃ sammādiṭṭhiādīnaṃ vasena vutto, maggakkhaṇe pana sammādiṭṭhiādīnaṃ tassa tassa sahajātādivasena vutto 『『sammādiṭṭhissa sammāsaṅkappo pahotī』』tiādīnaṃ padānamattho yutto, ayameva ca idhādhippeto. Tenāha 『『ayaṃ panattho』』tiādi.

Maggañāṇeti maggapariyāpannañāṇe ṭhitassa taṃsamaṅgino. Maggapaññā hi catunnaṃ saccānaṃ sammādassanaṭṭhena 『『maggasammādiṭṭhī』』ti vuttā, sā eva nesaṃ yāthāvato jānanato paṭivijjhanato idha 『『maggañāṇa』』ntipi vuttā. Maggavimuttīti maggena kilesānaṃ vimuccanaṃ samucchedappahānameva. Phalasammādiṭṭhi eva 『『phalasammāñāṇa』』nti pariyāyena vuttaṃ, pariyāyavacanañca vuttanayānusārena veditabbaṃ. Phalavimutti pana paṭippassaddhippahānaṃ daṭṭhabbaṃ.

Amatassa dvārāti ariyamaggamāha. So pana vinā ca ācariyamuṭṭhinā anantaraṃ abāhiraṃ karitvā yāvadeva manussehi suppakāsitattā vivaṭo. Dhammavinītāti ariyadhamme vinītā. So panettha kilesānaṃ samucchedavinayavasena veditabboti āha 『『sammāniyyānena niyyātā』』ti.

Atthīti puthutthavisayaṃ nipātapadaṃ 『『atthi imasmiṃ kāye kesā』』tiādīsu (dī. ni. 2.377; ma. ni. 1.110; 3.154; saṃ. ni. 4.127; a. ni. 6.29; 10.60; vibha. 356; khu. pā. 2.1.dvattiṃsaākāra; netti. 47) viyāti āha 『『anāgāmino ca atthī』』ti. Tenevāha 『『atthi cevettha sakadāgāmino』』ti. Bahiddhā saṃyojanapaccayo nibbattihetubhūto puññabhāgo etissā atthīti puññabhāgā, atisayavisiṭṭho cettha atthiattho veditabbo. Ottappamānoti uttasanto bhāyanto. Na pana natthi, atthi evāti dīpeti.

291.Assāti vessavaṇassa. Laddhi pana na atthi paṭividdhasaccattā. 『『Abhisamaye viseso natthī』』ti etena sabbepi sabbaññuguṇā sabbabuddhānaṃ sadisā evāti dasseti.

1. Kāraṇassa ekarūpattā imāni pana padānīti na kevalaṃ 『『tayidaṃ brahmacariya』』ntiādīni padāni, atha kho 『『imamatthaṃ janavasabho yakkho』』tiādīni padāni pīti.

Janavasabhasuttavaṇṇanāya līnatthappakāsanā.

1. Mahāgovindasuttavaṇṇanā

我來為您直譯這段巴利文： 因此具正思惟者生起正語。又因為通常先以語言安排"我們將做這個那個"，然後那些工作才能正確進行，所以語業有助於身業，因此具正語者生起正業。又因為只有捨棄四種語惡行和三種身惡行，圓滿兩種善行者才能圓滿活命八支戒，而非其他者，所以具正語和正業者生起正命。因為清凈見所生起的正命能生起如理精進，所以具正命者生起正精進。因為如理精進者能在身等四處確立正念，所以具正精進者生起正念。因為如是確立的念能觀察有助或無助於定的諸法的程序，能使心專注於一個所緣，所以具正念者生起正定。這個方法是就前分位不同剎那的正見等而說，但在道的剎那，就正見等的各自俱生等而說"具正見者生起正思惟"等句的意義是合適的，這也正是這裡所要表達的。因此說"這個意義"等。 "在道智"是指住于道攝智的具有彼者。因為道慧以正確見到四諦的意義而稱為"道正見"，由於如實了知、通達它們，在這裡也稱為"道智"。"道解脫"是指由道解脫煩惱，即斷除舍斷。果正見以"果正智"的方式說，這方式的說法應依所說的方法來理解。果解脫則應視為止息舍斷。 "甘露之門"是指聖道。它沒有師資秘傳，作為內在的、非外在的，為人們所善巧開顯。"法所調伏"是指被聖法所調伏。這裡應以煩惱的斷除調伏來理解，因此說"以正出離而出離"。 "有"是一個表示多種對象的助詞，如"在此身中有發"等，因此說"有不還者"。因此又說"此中有一來者"。"福分"是指具有作為外在結縛因緣、成為再生因的福分，這裡應理解"有"的意義是極其殊勝的。"怖畏"是指恐懼、害怕。不是沒有，而是確實存在。 291 "他"是指毗沙門天王。但沒有見解，因為已通達真諦。"在現觀上沒有差異"，由此顯示一切佛陀的一切遍智功德都是相同的。 292 由於原因的同一性，這些句子不僅是指"此梵行"等句子，也指"阇那婆婆夜叉此義"等句子。 阇那婆婆經註釋的隱義顯明。 6. 大典尊經註釋

293.Pañcakuṇḍalikoti vissaṭṭhapañcaveṇiko. Catumaggaṭṭhānesūti catunnaṃ maggānaṃ vinivijjhitvā gataṭṭhānesu. Tattha hi katā sālādayo catūhi disāhi āgatamanussānaṃ upabhogakkhamā honti. 『『Evarūpānī』』ti iminā rukkhamūlasodhanādīni ceva yathāsatti annadānādīni ca puññāni saṅgaṇhāti. 『『Suvaṇṇakkhandhasadiso attabhāvo iṭṭho kanto manāpo ahosī』』ti pāṭho. Sakaṭasahassamattanti vāhasahassamattaṃ, vāho pana vīsati khārī, khārī soḷasadoṇamattā, doṇaṃ soḷasa nāḷiyo veditabbā. Kumbhaṃ dasambaṇāni. 『『Sahassanāḷiyo』』ti keci. Rattasuvaṇṇakaṇṇikanti rattasuvaṇṇamayaṃ vaṭaṃsakaṃ.

Yasmā majjhimayāme eva devatā satthāraṃ upasaṅkamituṃ avasaraṃ labhanti, tasmā 『『ekakoṭṭhāsaṃ atītāyā』』ti vuttaṃ. Atikkantavaṇṇoti ativiya kamanīyarūpo, kevalakappanti vā manaṃ ūnaṃ avasesaṃ, īsakaṃ asamattanti attho bhagavato hi samīpaṭṭhānaṃ muñcitvā sabbo gijjhakūṭavihāro tena obhāsito. Tenāha 『『candimā viyā』』tiādi.

Devasabhāvaṇṇanā

我來為您直譯這段巴利文： 293 "五髻"是指散開的五綹髮辮。"四衢之處"是指四條道路交會貫通之處。因為在那裡建造的休息亭等，對從四方來的人都適合使用。"如此類"，由此包括清理樹下等以及隨力所能的佈施食物等功德。"如黃金堆般的身體是可意、可愛、可樂"，這是經文。"一千車量"是指一千擔量，一擔等於二十佉梨，一佉梨等於十六斗量，應知一斗等於十六納利。一缸等於十安跋那。有人說"一千納利"。"赤金耳環"是指用赤金製成的耳飾。 因為諸天只在中夜時分才得到親近世尊的機會，所以說"已過一分"。"超勝光輝"是指極其悅意的容貌，或者說"整個"是指稍有不足的其餘，意思是稍微不完全。除了親近世尊的地方外，整個耆阇崛山精舍都被他的光明照耀。因此說"如月"等。 天眾會堂義釋

294.Ratanamattakaṇṇikarukkhanissandenāti ratanappamāṇarukkhamayakūṭadānapuññanissandena, tassa vā puññassa nissandaphalabhāvena. Nibbattasabhāyanti samuṭṭhitaupaṭṭhānasālāyaṃ. Maṇimayāti padumarāgādimaṇimayā. Āṇiyoti thambhatulāsaṅghāṭakādīsu vāḷarūpādisaṅghāṭanakaāṇiyo.

Gandhabbarājāti gandhabbakāyikānaṃ devatānaṃ rājā. Ye tāvatiṃsānaṃ āsannavāsino cātumahārājikā devā, te purato karonto 『『dvīsu devalokesu devatā purato katvā nisinno』』ti vutto. Sesesupi tīsu ṭhānesu eseva nayo.

Nāgarājāti nāgānaṃ adhipati, na pana sayaṃ nāgajātiko.

Āsati nisīdati etthāti āsanaṃ, nisajjaṭṭhānanti āha 『『nisīdituṃ okāso』』ti. 『『Etthā』』ti padaṃ nipātamattaṃ, etthāti vā etasmiṃ pāṭhe. Atthuddhāranayena vattabbaṃ pubbe vuttaṃ catubbidhameva. Tāvatiṃsā, ekacce ca cātumahārājikā yathāladdhāya sampattiyā thāvarabhāvāya, āyatiṃ sodhanāya ca pañca sīlāni rakkhanti, te tassa visodhanatthaṃ pavāraṇāsaṅgahaṃ karonti. Tena vuttaṃ 『『mahāpavāraṇāyā』』tiādi.

Vassasahassanti manussagaṇanāya vassasahassaṃ.

Pannapalāsoti patitapatto. Khārakajātoti jātakhuddakamakuḷo. Ye hi nīlapattakā ativiya khuddakā makuḷā, te 『『khārakā』』ti vuccanti. Jālakajātoti tehiyeva khuddakamakuḷehi jātajālako sabbaso jālo viya jāto. Keci pana 『『jālakajātoti ekajālo viya jāto』』ti atthaṃ vadanti. Pārichattako kira khārakaggahaṇakāle sabbatthakameva pallaviko hoti, te cassa pallavā pabhassarapavāḷavaṇṇasamujjalā honti, tena so sabbaso samujjalanto tiṭṭhati. Kuṭumalakajātoti sañjātamahāmakuḷo. Korakajātoti sañjātasūcibhedo sampati vikasamānāvattho. Sabbapāliphulloti sabbaso phullitavikasito.

Kantanakavātoti devānaṃ puññakammapaccayā pupphānaṃ chindanakavāto. Kantatīti chindati. Sampaṭicchanakavātoti chinnānaṃ chinnānaṃ pupphānaṃ sampaṭiggaṇhanakavāto . Naccantoti nānāvidhabhattiṃ sannivesavasena naccanaṃ karonto. Aññataradevatānanti nāmagottavasena appaññātadevatānaṃ.

Reṇuvaṭṭīti reṇusaṅghāto. Kaṇṇikaṃ āhaccāti sudhammāya kūṭaṃ āhantvā.

Aṭṭha divaseti pañcamiyā saddhiṃ pakkhe cattāro divase sandhāya vuttaṃ. Yathāvuttesu aṭṭhasu divasesu dhammassavanaṃ nibaddhaṃ tadā pavattatīti tato aññadā kāritaṃ sandhāyāha 『『akāladhammassavanaṃ kārita』』nti. Cetiye chattassa heṭṭhā kātabbavedikā chattavedikā. Cetiyaṃ parikkhipitvā padakkhiṇakaraṇaṭṭhānaṃ antokatvā kātabbavedikā puṭavedikā. Cetiyassa kucchiṃ parikkhipitvā taṃ sambandhameva katvā kātabbavedikā kucchivedikā. Sīharūpapādakaṃ āsanaṃ sīhāsanaṃ. Ubhosu passesu sīharūpayuttaṃ sopānaṃ sīhasopānaṃ.

Attamanāhonti aniyāmanakabhāvato. Tenevāha 『『mahāpuññe purakkhatvā』』tiādi. Pavāraṇāsaṅgahatthāya sannipatitāti veditabbā 『『tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā』』ti (dī. ni. 2.294) vacanato.

295.Navahi kāraṇehīti 『『itipi so bhagavā araha』』ntiādinā (dī. ni. 1.157, 255) vuttehi arahattādīhi navahi buddhānubhāvadīpanehi kāraṇehi. Dhammassa cāti ettha ca-saddo avuttasamuccayatthoti tena sampiṇḍitamatthaṃ dassento 『『ujuppaṭipannatādibhedaṃ saṅghassa ca suppaṭipatti』』nti āha.

Aṭṭhayathābhuccavaṇṇanā

我來為您直譯這段巴利文： 294 "寶量耳環樹的異熟"是指寶石大小的木製頂部佈施功德的異熟，或者是那個功德的異熟果報。"所生會堂"是指建立起來的集會堂。"摩尼所成"是指由紅寶石等寶石所成。"銷釘"是指在柱子、橫樑、框架等處裝飾野獸圖案等的連線銷釘。 "乾闥婆王"是指乾闥婆身天的國王。因為四大王天是三十三天的近鄰居民，把他們放在前面，所以說"把兩個天界的天神放在前面而坐"。其餘三處也是這個道理。 "龍王"是指龍的主宰，但他自己不是龍族。 "座"是指坐處，所以說"可坐之處"。"在此"是助詞，或者"在此"是指在這段文中。以義理說明的方式，應說前面所說的四種。三十三天和一些四大王天爲了維護所得的成就，和未來的清凈，持守五戒，他們爲了清凈而舉行自恣集會。因此說"大自恣"等。 "千年"是指以人間計算的千年。 "葉落"是指掉落的葉子。"芽生"是指生出小芽。那些極小的青色芽被稱為"芽"。"網生"是指由那些小芽產生網狀，完全如網般生長。有些人說"網生是指如一張網般生長"。據說波利差多迦樹在生芽時全樹都是嫩葉，那些嫩葉閃耀著光亮的珊瑚色，因此它全體閃耀地矗立。"蓓蕾生"是指生出大蕾。"花萼生"是指生出針狀裂開，正在開放的狀態。"全盛開"是指完全開放綻放。 "切割風"是指由天神福業所生能切割花朵的風。"切割"是指切斷。"接受風"是指接受已切斷花朵的風。"舞動"是指以各種方式排列而作舞蹈。"某些天神"是指依名姓不為人知的天神。 "塵圈"是指塵土的聚集。"觸及頂部"是指碰到善法堂的頂部。 "八天"是指加上第五天，是指半月中的四天。在所說的八天中，法會是固定的，那時舉行，所以針對在其他時候舉行的說"舉行非時法會"。塔下傘蓋下應建造的欄桿是傘蓋欄桿。環繞塔身，包括右繞處而建造的欄桿是外欄桿。環繞塔腹並與之相連而建造的欄桿是腹欄桿。獅子造型支腳的座位是獅子座。兩側有獅子造型的階梯是獅子階梯。 "心滿意足"是因為沒有限制。因此說"以大福德者為首"等。應知他們是爲了自恣集會而聚集的，因為經說"在布薩日十五日自恣的圓滿滿月夜"。 295 "九種因"是指以"如是世尊是阿羅漢"等所說的阿羅漢等九種顯示佛陀威力的因。"以及法"中的"以及"表示總括未說的意義，因此顯示所總括的意義說"以及僧眾的正直行道等差別的善行道"。 八真實讚歎義釋

1. Yathā anantameva ānañcaṃ, bhisakkameva bhesajjaṃ , evaṃ yathābhūtā eva yathābhuccāti pāḷiyaṃ vuttanti āha 『『yathābhucceti yathābhūte』』ti. Vaṇṇetabbato kittetabbato vaṇṇā, guṇā. Kathaṃ paṭipannoti hetuavatthāyaṃ, phalaavatthāyaṃ, sattānaṃ upakārā vatthāyanti tīsupi avatthāsu lokanāthassa bahujanahitāya paṭipattiyā kathetukamyatāpucchā. Tathā hi naṃ ādito paṭṭhāya yāva pariyosānā saṅkhepeneva dassento 『『dīpaṅkarapādamūle』』tiādimāha. Tattha abhinīharamānoti abhinīhāraṃ karonto. Yaṃ panettha mahābhinīhāre, pāramīsu ca vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.7) vuttaṃ evāti tattha vuttanayeneva veditabbaṃ.

『『Khantivāditāpasakāle』』tiādi (jā. 1.khantīvādījātaka) hetuavatthāyameva anaññasādhāraṇāya sudukkarāya bahujanahitāya paṭipattiyā vibhāvanaṃ. Yathādhippetaṃ hitasukhaṃ yāya kiriyāya vinā na ijjhati, sāpi tadatthā evāti dassetuṃ 『『tusitapure yāvatāyukaṃ tiṭṭhantopī』』tiādi vuttaṃ.

Dhammacakkappavattanādi (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma.

我來為您直譯這段巴利文： 296 就如無邊即是無所有，醫藥即是藥物，同樣如實即是如真實，在聖典中說的，因此說"如真實即是如實"。"稱讚"是因為應當稱頌、應當讚歎，即功德。"如何行道"是詢問如何爲了眾生利益而在因位、果位、利益眾生位這三個位置上，世間導師爲了眾多人的利益而行道的渴望。因此從開始到最後以簡略方式顯示，說"在燃燈佛足下"等。其中"發願"是指作大愿。在此關於大愿和波羅蜜應說的，在《梵網經》註釋中已說，應依那裡所說的方式理解。 "忍辱仙人時"等是在因位顯示無與倫比、極難行持、為眾生利益的行道。爲了顯示若無某種行為則所期望的利益安樂不能成就，那也是爲了此義，因此說"住兜率天盡壽時"等。 轉法輪等;

3.30) pana nibbattitā bahujanahitāya paṭipatti. Āyusaṅkhārossajjanampi 『『ettakaṃ kālaṃ tiṭṭhāmī』』ti pavattiyā bahujanahitāya paṭipatti. Anupādisesāya nibbānadhātuyā parinibbānavasena bahujanahitāya paṭipatti. Tenāha 『『yāvassā』』tiādi. Sesapadānīti 『『bahujanasukhāyā』』tiādīni padāni. Pacchimanti 『『atthāya hitāya sukhāyā』』ti padattayaṃ. Purimassāti tato purimassa padattayassa. Atthoti atthaniddeso.

Yadipi atītenaṅgena samannāgatā satthāro ahesuṃ, tepi pana buddhā evāti atthato amhākaṃ satthā anaññoti āha 『『atītepi buddhato aññaṃ na samanupassāmā』』ti. Yathā ca atīte, evaṃ anāgate cāti ayamattho nayato labbhatīti katvā vuttaṃ 『『anāgatepi na samanupassāmā』』ti. Sakko pana devarājā tamatthaṃ atthāpannameva katvā 『『na panetarahi』』 iccevāha. Kiṃ sakko kathetīti vicāretvāti 『『neva atītaṃse samanupassamā』ti vadanto sakko kiṃ kathetī』』ti vicāraṇaṃ samuṭṭhapetvā. Yasmā atīte buddhā ahesuṃ, anāgate bhavissantīti nāyamattho sakkena devarājena pariññāto, te pana buddhasāmaññena amhākaṃ bhagavatā saddhiṃ gahetvā etarahi aññassa sabbena sabbaṃ abhāvato tathā vuttanti dassetuṃ 『『etarahī』』tiādi vuttaṃ. Svākkhātādīnīti svākkhātapadādīni. Kusalādīnīti 『『idaṃ kusala』』ntiādīni padāni.

Gaṅgāyamunānaṃ asamāgamaṭṭhāne udakaṃ bhinnavaṇṇaṃ hontampi samāgamaṭṭhāne abhinnavaṇṇaṃ evāti āha 『『vaṇṇenapi saṃsandati sametī』』ti. Tattha kira gaṅgodakasadisameva yamunodakaṃ. Yathā nibbānaṃ kenaci kilesena anupakkiliṭṭhatāya parisuddhaṃ, evaṃ nibbānagāminipaṭipadāpi kenaci kilesena anupakkiliṭṭhatāya parisuddhāva icchitabbā. Tenāha 『『na hī』』tiādi. Yena parisuddhatthena nibbānassa, nibbānagāminiyā paṭipadāya ca ākāsūpamatā, so kenaci anupalepo, anupakkileso cāti āha 『『ākāsampi alaggaṃ parisuddha』』nti. Idāni tamatthaṃ nidassanena vibhūtaṃ katvā dassetuṃ 『『candimasūriyāna』』ntiādi vuttaṃ. Saṃsandati yujjati paṭipajjitabbatāpaṭipajjanehi aññamaññānucchavikatāya.

Paṭipadāya ṭhitānanti paṭipadaṃ maggapaṭipattiṃ paṭipajjamānānaṃ. Vusitavatanti brahmacariyavāsaṃ vusitavantānaṃ etesaṃ. Laddhasahāyoti etāsaṃ paṭipadānaṃ vasena laddhasahāyo. Tattha tattha sāvakehi satthu kātabbakicce. Idaṃ pana 『『adutiyo』』tiādi suttantare āgatavacanaṃ aññehi asadisaṭṭhena vuttaṃ, na yathāvuttasahāyābhāvato. Apanujjāti apanīya vivajjetvā. 『『Apanujjā』』ti ca antogadhāvadhāraṇaṃ idaṃ vacanaṃ ekantikattā tassa apanodassāti vuttaṃ 『『apanujjevā』』ti.

我來為您直譯這段巴利文： 3.30. 而轉法輪等是為眾生利益而修行。舍壽也是以"我住世如此長時"的方式為眾生利益而修行。以無餘涅槃界般涅槃的方式為眾生利益而修行。因此說"乃至他的"等。"其餘諸句"是指"為眾人安樂"等諸句。"後面的"是指"為義利、為利益、為安樂"三句。"前面的"是指在那之前的三句。"義"是義的說明。 雖然過去也有具足過去分的導師，但他們也都是佛陀，因此從義理上說我們的導師是無與倫比的，所以說"在過去我們也不見有異於佛陀者"。如同在過去，在未來也是如此，這個意思從理趣可得，因此說"在未來也不見"。但帝釋天王把那義理確定后只說"而今則沒有"。"考慮帝釋說什麼"是指對"我們不見於過去分"這樣說的帝釋在說什麼進行考慮。因為過去有諸佛，未來將有諸佛，這個意思不為帝釋天王所了知，但是由於以佛陀的共同性與我們的世尊一起把握，而現在完全沒有其他[佛]，所以如此說，爲了顯示這點而說"現在"等。"善說等"是指善說等諸句。"善等"是指"此是善"等諸句。 恒河、閻牟那河在未會合處的水雖有不同顏色，但在會合處卻是同一顏色，因此說"以色也相流、相合"。據說那裡閻牟那河水與恒河水相同。如同涅槃因為不被任何煩惱污染而清凈，同樣通往涅槃之道也應當因為不被任何煩惱污染而完全清凈。因此說"因為不"等。由於涅槃和通往涅槃之道以清凈義而如虛空，它不被任何[煩惱]粘著、污染，因此說"虛空也無著、清凈"。現在爲了以譬喻使那義理明顯而顯示，說"日月"等。相流、相應是指以應行道和行道彼此相稱。 "住于道者"是指正在修行道、道行者。"已住者"是指已住梵行者。"得伴侶"是指依這些道而得伴侶。在各處由聲聞對導師應作的事。這"無二"等是在其他經中所說的句子，是就與他人不同的意義而說，不是因為沒有如上所說的伴侶。"舍離"是指除去、避開。"舍離"這個詞包含決定，因為那舍離是確定的，所以說"一定舍離"。

Labbhatīti lābho, so pana ukkaṃsagativijānanena sātisayo, vipulo eva ca idhādhippetoti āha 『『mahālābho uppanno』』ti. Ussannapuññanissandasamuppannoti yathāvuttakālaṃ sambhatasuvipulauḷāratarapuññābhisandato nibbatto.『『Ime nibbattā, ito paraṃ mayhaṃ okāso natthī』』ti ussāhajāto viya uparūpari vaḍḍhamāno udapādi. Sabbadisāsu hi yamakamahāmegho uṭṭhahitvā mahāmeghaṃ viya sabbapāramiyo 『『ekasmiṃ attabhāve vipākaṃ dassāmā』』ti sampiṇḍitā viya bhagavato idaṃ lābhasakkārasilokaṃ nibbattayiṃsu, tato annapānavatthayānamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo upagantvā 『『kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho, kahaṃ purisasīho』』ti bhagavantaṃ pariyesanti, sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anubandhanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake, tesu tesu ca suttesu āgatanayena veditabbaṃ. Tenāha 『『lābhasakkāro mahogho viyā』』tiādi.

Paṭipāṭibhattanti bahūsu 『『dānaṃ dassāmā』』ti āhaṭapaṭipāṭikāya uṭṭhitesu anupaṭipāṭiyā dātabba bhattaṃ.

Matthakaṃ patto anaññasādhāraṇattā tassa dānassa. Upāyaṃ ācikkhi nāgarānaṃ asakkuṇeyyarūpena dānaṃ dāpetuṃ. Sālakalyāṇirukkhā rājapariggahā aññehi asādhāraṇā, tasmā tesaṃ padarehi maṇḍapo kārito, hatthino ca rājabhaṇḍabhūtā nāgarehi na sakkā laddhunti tehi chattaṃ dhārāpitaṃ, tathā khattiyadhītāhi veyyāvaccaṃ kāritaṃ. 『『Pañca āsanasatānī』』ti idaṃ sālakalyāṇimaṇḍape paññatte sandhāya vuttaṃ, tato bahi pana bahūni paññattāni ahesuṃ . Catujjātiyagandhaṃ pisati buddhappamukhassa saṅghassa pūjanatthañceva pattassa ubbaṭanatthañca. Udakanti pattadhovanaudakaṃ. Anagghāni ahesuṃ anaggharatanābhisaṅkhatattā.

Sattadhā muddhā phalissati anādarakāraṇādinā. Kāḷaṃ olokessāmīti kāḷaṃ evaṃ anupekkhissāmi, tassa uppajjanakaṃ anatthaṃ pariharissāmīti attho.

Kadariyāti thaddhamaccharino puññakammavimukhā. Devalokaṃ na vajanti puññassa akatattā, maccharibhāvena ca pāpassa pasutattā. Bālāti duccintitacintanādinā bālalakkhaṇayuttā. Nappasaṃsanti dānaṃ pasaṃsitumpi na visahanti. Dhīroti dhītisampanno uḷārapañño parehi kataṃ dānaṃanumodamānopi, teneva dānānumodaneneva. Sukhī paratthāti paraloke kāyikacetasikasukhasamaṅgī hoti.

Vararojo nāma tasmiṃ kāle eko khattiyo, tassa vararojassa. Anavajja…pe… phaleyya abhūtavādibhāvatoti adhippāyo. Atirekapadasahassena tiṃsādhikena aḍḍhateyyagāthāsatena vaṇṇameva kathesi rūpappasannatāya ca.

Yāva maññe khattiyāti ettha yāvāti avadhiparicchedavacanaṃ, aññeti nipātamattaṃ, yāva khattiyā khattiye avadhiṃ katvā sabbe devamanussāti adhippāyo. Tenāha 『『khattiyā brāhmaṇā』』tiādi. Madapamattoti lābhasakkārasilokamadena pamatto ceva tadanvayena pamādena pamatto ca hutvā.

Tadanvayamevāti tadanugatameva. Vācā…pe… sametīti vacīkammakāyakammāni aññamaññaṃ aviruddhāni, aññadatthu saṃsandanti. Ajā eva migāti ajāmigā, te ajāmige.

我來為您直譯這段巴利文： "獲得"即是得，而那以了知最上行相而有殊勝，這裡所意指的也是廣大，因此說"生起大得"。"由盛福德之流所生"是指從如前所說時間積集的極其廣大、殊勝的福德之流而生。如同生起"這些已生，此後我沒有機會"的精進一樣，[利養]越來越增長而生起。就像在一切方向生起雙重大云，如大云一般，一切波羅蜜好像"我們要在一生中給予果報"而結合一樣，生起世尊這利養、恭敬、稱譽。因此手持食物、飲料、衣服、車乘、花鬘、香料、塗油等的剎帝利、婆羅門等前來后說"佛在哪裡？世尊在哪裡？天中天在哪裡？人中牛王在哪裡？人中獅子在哪裡？"尋找世尊，以百輛車運來資具卻得不到機會的人，就像安達迦溫達（Andhakavinda）婆羅門等一樣，車頭相接而立、跟隨，綿延一由旬。一切應依《犍度》和那些經中所說的方式了知。因此說"利養恭敬如大流"等。 "次第食"是指當許多人帶來"我們要佈施"而排隊時應依次第給予的食物。 "達到頂點"是因為那佈施是無與倫比的。說明方便是爲了使城中居民以他們不能做到的方式佈施。沙羅迦利亞尼（Sālakalyāṇi）樹是王家所有、他人不共，因此用它們的木板造作帳篷，大象是王家之物，城中居民不能獲得，所以用它們撐傘，同樣使剎帝利女行侍奉。"五百座位"是就沙羅迦利亞尼帳篷內所設而說，在外面還設有很多。搗四種香是爲了供養以佛為首的僧團以及爲了清潔缽。"水"是洗缽水。"無價"是因為由無價寶所造作。 "頭將裂為七分"是因為不恭敬等原因。"我要看顧黑人"是指我要這樣照顧黑人，意思是我要避免對他生起的不利。 "慳吝者"是指頑固吝嗇、背離福業者。"不往生天界"是因為沒有作福，以及以吝嗇性而從事惡。"愚者"是指具足以惡思惟等為相的愚相。"不讚嘆佈施"是指連讚歎佈施也不敢。"賢者"是指具足堅毅、殊勝智慧，即使只是隨喜他人所作的佈施，也以那佈施隨喜本身。"他世安樂"是指在來世具足身心之樂。 "伐羅柔迦"（Vararoja）是當時一位剎帝利的名字，[屬於]那伐羅柔迦。"無過..."乃至"應破"是指[頭]應破為[七分]，因為成為妄語者的意思。以殊勝的一千餘語、三百五十偈頌只說讚美，是因為[其]形色清凈。 "就如剎帝利"中，"就"是表示限定，"如"只是不變詞，意思是以剎帝利為限定的一切天人。因此說"剎帝利、婆羅門"等。"陶醉放逸"是指因利養、恭敬、稱譽的陶醉而放逸，以及隨順於那[陶醉]的放逸而放逸。 "隨順於彼"即是隨行於彼。"語...乃至...相應"是指語業、身業互不相違，而且確實相流。"山羊鹿"即是山羊形態的鹿，[對]那些山羊鹿。

Tiṇṇavicikiccho sabbaso atikkantavicikicchākantāro . Nanu ca sabbepi sotāpannā tiṇṇavicikicchā, vigatakathaṃkathā ca? Saccametaṃ, idaṃ pana na tādisaṃ tiṇṇavicikicchataṃ sandhāya vuttaṃ, atha kho sabbasmiṃ ñeyyadhamme sabbākārāvabodhasaṅkhātasanniṭṭhānavasena sabbaso nirākataṃ sandhāyāti dassento 『『yathā hī』』ti ādimāha. Ussannussannattāti paroparabhāvato, ayañca attho bhagavato anekadhātunānādhātuñāṇabalenapi ijjhati. Sabbattha vigatakathaṃkatho sabbadassāvibhāvato. Sabbesaṃ paramatthadhammānaṃ saccābhisamayavasena paṭividdhattā vuttaṃ 『『vohāravasenā』』ti vā nāmagottādivasenāti attho.

Pariyositasaṅkappoti sabbaso niṭṭhitamanoratho. Nanu ca ariyamaggena pariyositasaṅkappatā nāma soḷasakiccasiddhiyā katakaraṇīyabhāvena, na sabbañeyyadhammāvabodhenāti codanaṃ sandhāyāha 『『pubbeananussutesū』』tiādi. Sāvakānaṃ sāvakapāramiñāṇaṃ viya, hi paccekabuddhānaṃ paccekabodhiñāṇaṃ viya ca sammāsambuddhānaṃ sabbaññutaññāṇaṃ catusaccābhisambodhapubbakamevāti. Ananussutesūti na anussutesu. Sāmanti sayameva. Padadvayenāpi parato ghosena vināti dasseti. Tatthāti nimittatthe bhummaṃ, saccābhisambodhanimittanti attho. Saccābhisambodho ca aggamaggavasenāti daṭṭhabbaṃ. Balesu ca vasībhāvanti dasannaṃ balañāṇānaṃ yathāruci pavatti. Jātattā jātāti sammāsambuddhe vadati.

1. Tattha tattha rājadhāniādike nibaddhavāsaṃ vasanto. Tīsu maṇḍalesu yathākālaṃ cārikaṃ caranto.

298.Assāti phalassa. Tanti kāraṇaṃ. Dvinnampi ekato uppattiyā kāraṇaṃ natthi, pageva tiṇṇaṃ, catunnaṃ vāti. 『『Ettha cā』』tiādi 『『ekissā lokadhātuyā』』ti vuttalokadhātuyā pamāṇaparicchedadassanatthaṃ āraddhaṃ.

Yāvatāti yattakena ṭhānena. Pariharantīti sineruṃ parikkhipantā parivattanti. Disāti disāsu, bhummatthe etaṃ paccattavacanaṃ. Bhanti dibbanti. Virocanāti obhāsantā, virocanā vā sobhamānā candimasūriyā bhanti, tato eva disā ca bhanti.Tāva sahassadhāti tattako sahassaloko.

Ettakanti imaṃ cakkavāḷaṃ majjhe katvā imināva saddhiṃ cakkavāḷaṃ dasasahassaṃ. Yaṃ panettha vattabbaṃ, taṃ mahāpadānavaṇṇanāyaṃ vuttameva. Na paññāyatīti tīsu piṭakesu anāgatattā.

Sanaṅkumārakathāvaṇṇanā

300.Vaṇṇenāti rūpasampattiyā. Suviññeyyattā taṃ anāmasitvā yasasaddasseva atthamāha. Alaṅkāraparivārenāti alaṅkārena ca parivārena ca. Puññasiriyāti puññiddhiyā.

301.Sampasādaneti sampasādajanane. Saṃpubbo khā-saddo jānanattho 『『saṅkhāyetaṃ paṭisevatī』』tiādīsu (ma. ni. 2.168) viyāti āha 『『jānitvā modāmā』』ti.

Govindabrāhmaṇavatthuvaṇṇanā

我來為您直譯這段巴利文： "度疑"是指完全超越疑惑的荒野。難道不是所有的預流者都已度疑、離疑問嗎？這是真的，但這裡不是就那樣的度疑而說，而是就一切所知法中以完全了知一切行相的決定而完全除去[疑]而說，爲了顯示這點而說"因為如"等。"極其增長"是指超越[常態]，這個意思也由世尊的種種界、異界智力而成就。"於一切處離疑"是因為顯明一切見。因為通過實諦現觀通達一切勝義法而說"依世俗"，或者說是依名姓等的意思。 "圓滿志願"是指完全達成心願。難道不是以聖道而名為圓滿志願是以完成十六作用而成就所作，而不是以了知一切所知法嗎？爲了迴應這個質疑而說"於前所未聞"等。因為如聲聞的聲聞波羅蜜智，獨覺的獨覺菩提智，正等正覺者的一切智智都是以四諦現等覺為先的。"未聞"是指非隨聞。"自"是指自己。以這兩個詞顯示無須他言。"於此"是表示因緣的處格，意思是以實諦現等覺為因。應知實諦現等覺是依最上道。"于諸力自在"是指十力智隨意運轉。"已生"是指已生[正等覺]而說正等覺者。 297. 住于各處王都等處的固定住所。在三個區域中適時遊行。 298. "彼"是指果。"彼"是因。兩個也不能同時生起，更不用說三個、四個。"此中"等是爲了顯示所說"一世界"的量度界限而開始。 "乃至"是指以多少處所。"執行"是指環繞須彌山而轉。"方"是在諸方，這是主格表處格。"光耀"是放光。"照耀"是發光，或照耀即光輝的日月光耀，因此諸方也光耀。"如是千倍"是指如此[大小]的千世界。 "如是"是指以此輪圍[世界]為中心，連同此[輪圍世界]共一萬輪圍[世界]。在此應說的，在《大本經》註釋中已說。"不顯現"是因為在三藏中未出現。 常童形天說明義釋 300. "以容色"是指以色相圓滿。因為容易理解，所以不觸及那個而只說"稱譽"的意思。"以莊嚴眷屬"是指以莊嚴和眷屬。"福德莊嚴"是指福德神通。 301. "于凈信"是指于生起凈信。字首saṃ的khā詞根有了知義，如"了知而受用此"等，因此說"知已我們歡喜"。 典尊婆羅門事蹟義釋;

304.Yāvadīgharattanti yāva parimāṇato, aparimitakālaparidīpanametanti āha 『『ettakanti…pe… aticiraratta』』nti. Mahāpaññova so bhagavāti tena brahmunā anumatipucchāvasena devānaṃ vuttanti dassento 『『mahāpaññova so bhagavā. Noti kathaṃ tumhe maññathā』』ti āha. Sayamevetaṃ pañhaṃ byākātukāmo 『『bhūtapubbaṃ bho』』ti ādiṃ āhāti sambandho. Evaṃ pana byākarontena atthato ayampi attho vutto nāma hotīti dassento 『『anacchariyameta』』nti ādimāha. Tiṇṇaṃ mārānanti kilesābhisaṅkhāradevaputtamārānaṃ. 『『Anacchariyameta』』nti vuttamevatthaṃ nigamanavasena 『『kimettha acchariya』』nti punapi vuttaṃ.

Rañño diṭṭhadhammikasamparāyikaatthānaṃ puro dhānato pure pure saṃvidhānato purohitoti āha 『『sabbakiccānianusāsanapurohito』』ti. Govindiyābhisekenāti govindassa ṭhāne ṭhapanābhisekena. Taṃ kira tassa brāhmaṇassa kulaparamparāgataṃ ṭhānantaraṃ. Jotitattāti āvudhānaṃ jotitattā. Pālanasamatthatāyāti rañño, aparimitassa ca sattakāyassa anatthato paripālanasamatthatāya.

Sammā vossajjitvāti suṭṭhu tassevāgāravabhāvena vissajjitvā niyyātetvā. Taṃ tamatthaṃ kiccaṃ passatīti atthadaso.

1. Bhavanaṃ vaḍḍhanaṃ bhavo, bhavati etenāti vā bhavo, vaḍḍhikāraṇaṃ sandhivasena ma-kārāgamo, o-kārassa ca a-kārādesaṃ katvā 『『bhavamatthū』』ti vuttaṃ. Bhavantaṃ jotipālanti pana sāmiatthe upayogavacananti āha 『『bhoto』』ti. Mā paccabyāhāsīti mā paṭikkhipīti attho. So pana paṭikkhepo paṭivacanaṃ hotīti āha 『『mā paṭibyāhāsī』』ti. Abhisambhosīti kammantānaṃ saṃvidhāne samattho hotīti āha 『『saṃvidahitvā』』ti. Bhavābhavaṃ, paññañca vindi paṭilabhīti govindo, mahanto govindo mahāgovindo. 『『Go』』ti hi paññāyetaṃ adhivacanaṃ gacchati atthe bujjhatīti.

Rajjasaṃvibhajanavaṇṇanā

306.Ekapitikā vemātukā kaniṭṭhabhātaro. Ayaṃ abhisittoti ayaṃ reṇu rājakumāro pitu accayena rajje abhisitto. Rājakārakāti rājaputtaṃ rajje patiṭṭhāpetāro.

1. Madentīti madanīyāti kattusādhanataṃ dassento 『『madakarā』』ti āha. Madakaraṇaṃ pana pamādassa visesakāraṇanti vuttaṃ 『『pamādakarā』』ti.

2. Reṇussa rajjasamīpe dasagāvutamattavitthatāni hutvā aparabhāge tiyojanasataṃ vitthatattā sabbāni cha rajjāni sakaṭamukhāni paṭṭhapesi. Vitānasadisaṃ caturassabhāvato.

310.Sahāti gāthāya padaparipūraṇatthaṃ vuttaṃ. Tassa atthaṃ dassento 『『teneva sahā』』ti āha. Sahāti vā avinābhāvatthe nipāto, so saha āsuṃ satta bhāradhāti yojetabbo, tena te desantare vasantā vicittena sahabhāvino avinābhāvinoti dīpeti. Rajjabhāraṃ dhārenti attani āropenti vahantīti bhāradhā.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Kittisaddaabbhuggamanavaṇṇanā

311.Anupurohite ṭhapesīti anupurohite katvā ṭhapesi, anupurohite vā ṭhāne ṭhapesi. Tisavanaṃ karonte sandhāya 『『divasassa tikkhattu』』nti vuttaṃ. Dvīsu sandhīsu savanaṃ karonte sandhāya 『『sāyaṃ, pāto vā』』ti vuttaṃ. Tato paṭṭhāyāti vatacariyaṃ matthakaṃ pāpetvā nhātakālato pabhuti.

我來為您直譯這段巴利文： 304 "如是長時"是指多長，表示無限時間，因此說"如此...乃至...極長時"。"彼世尊確實是大智慧"是顯示被那梵天以尋求認可的方式對諸天所說，因此說"彼世尊確實是大智慧。否則你們如何認為？"。欲自解答此問而說"諸位，曾有"等為開始的連繫。顯示以如此解答實際上也說了這個意思，因此說"這不稀奇"等。"三魔"是指煩惱、行作、天子魔。以結論的方式再次說"此中何稀奇"是重述已說的"這不稀奇"的意思。 因為在前、在先安排國王現世、來世利益，所以稱為司祭，因此說"指導一切事務的司祭"。"以典尊灌頂"是指以安立於典尊位置的灌頂。據說那是那婆羅門家族世代相傳的職位。"光耀"是因為武器的光耀。"能護持"是指能夠護持國王和無量的眾生免於不利。 "善釋放"是指以對他的恭敬性而善釋放、交付。"見彼彼義務"是見其所應做的事。 305 "存在"是增長，或者說由此而有故為存在，以連音增加ma音，並將o音替換為a音而說"存在"。"尊者護明"是賓格表示主格的意思，因此說"尊者的"。"莫反駁"意思是莫拒絕。那拒絕成為反語，因此說"莫反語"。"能勝任"是指在安排諸事務上有能力，因此說"安排后"。因為得到存在和智慧，所以稱為典尊，大典尊是偉大的典尊。因為"牛"是智慧的代稱，因為通達義理。 分國說明 306 同父異母的弟弟們。"此已灌頂"是指這熱努王子在父亡后被灌頂于王位。"造王者們"是指立太子于王位者。 307 顯示以作者義而說"能醉"即是"令醉"。而令醉是放逸的特別因，因此說"令放逸"。 308 設立所有六個王國如車口，因為它們位於熱努王國附近約十牛吼之距，後來擴充套件到三百由旬寬。如帳篷因為是四方形。 310 "俱"是爲了填補偈頌而說。顯示其意義而說"與彼俱"。或者"俱"是表示不相離義的不變詞，應結合爲"彼等七擔負者俱"，由此顯示他們雖住在他方而以種種方式相互不相離。擔負、承擔、荷負王國重擔故為擔負者。 第一誦分說明終 稱譽聲上升說明 311 "立為副司祭"是指任命為副司祭，或立於副司祭位。關於每日三次誦經者而說"一日三次"。關於在兩個時分誦經者而說"晚、朝"。"從此以後"是指從完成梵行儀式沐浴之時開始。

312.Abhiuggacchīti uṭṭhahi udapādi. Acintetvāti 『『kathaṃ kho ahaṃ brahmunā saddhiṃ manteyya』』nti acintetvā evaṃ cittampi anuppādetvā. Tena samāgamanasseva abhāvato amantetvā. Taṃ disvāti taṃ karuṇābrahmavihārabhāvanaṃ brahmadassanūpāyaṃ disvā ñāṇacakkhunā.

313.Evanti evaṃ rañño ārocetvā paṭisallānaṃ upagate. Sabbatthāti sabbesu channaṃ khattiyānaṃ, sattannaṃ brāhmaṇamahāsālānaṃ , sattannaṃ nāṭakasatānaṃ, cattārīsāya ca bhariyānaṃ āpucchanavāresu.

316.Sādisiyoti jātiyā sādisiyoti āha 『『samavaṇṇā samajātikā』』ti.

317.Santhāgāranti jhānamanasikārena bahi visaṭavitakkavūpasamanena cittassa santhambhanaṃ agāraṃ, jhānasālanti attho. Gahitāvāti bhāvanānuyogena mahāsattena attano cittasantāne uppādanavasena gahitā eva. Natthi jhāneneva vikkhambhitattā. Visesato hissa karuṇāya bhāvitattā anabhirati ukkaṇṭhanā natthi, mettāya bhāvitattā bhayaparitassanā natthi. Ukkaṇṭhanāti pana brahmadassane ussukkaṃ, paritassanāti tadabhipatthanāti āha 『『brahmuno panā』』tiādi.

Brahmunāsākacchāvaṇṇanā

318.Cittutrāsoti cittassa utrāsanamattaṃ. Kathanti sattanikāyanivāsaṭṭhānanāmagottādīnaṃ vasena kena pakārena. Tenāha 『『ki』』ntiādi.

Soti ye te panakanasanantabandhasatanasanaṅkumārakālanāmakā loke pākaṭā paññātā brahmāno, tesu sanaṅkumāro nāmāhanti dasseti.

Agghanti garuṭṭhāniyānaṃ dātabbaṃāhāraṃ. Madhusākanti madhurāhāraṃ, yaṃ kiñci atithino dātabbaṃ āhāraṃ upacāravasena evaṃ vadati. Tenāha 『『madhusākaṃ panā』』tiādi. Pucchāmāti nimantanavasena pucchāma.

1. Mahāsatto cattāro brahmavihāre bhāvetvā ṭhitopi tesu 『『brahmasahabyatāya maggo』』ti anibbematikatāya 『『kaṅkhī』』ti avoca. Keci pana 『『tapokammena parikkhīṇasarīratāya, brahmasamāgamena bhayādisamuppattiyā ca paṭiladdhamattehi brahmavihārehi parihīno ahosi, tasmā avikkhambhitavicikicchatāya 『kaṅkhī』ti avocā』』ti vadanti. Parassa vediyā viditā paravediyā, te pana tassa pākaṭā vibhūtāti āha 『『parassapākaṭesu paravediyesū』』ti. Tattha kāraṇamāha 『『parena sayaṃ abhisaṅkhatattā』』ti. Mamāti kammaṃ mamaṃkāro, mamattanti āha 『『idaṃ mama…pe… taṇha』』nti. 『『Mama』』nti karoti etenāti hi mamaṃkāro, tathāpavattā taṇhā. Manujesūti niddhāraṇe bhummaṃ, na visayeti āha 『『manujesu yo kocī』』ti. 『『Ekodibhūto』』ti padassa bhāvatthaṃ tāva dassento 『『ekībhūto』』ti vatvā puna taṃ vivaranto 『『eko tiṭṭhanto eko nisīdanto』』ti āha. Tādisoti eko hutvā pavattanako. Bhūtoti jāto. Jhāne adhimutti nāma tasmiṃ nibbattite, anibbattite kuto adhimuttīti āha 『『jhānaṃ nibbattetvāti attho』』ti. Vissagandho nāma kodhādikilesaparibhāvanāti tesaṃ vikkhambhanena vissagandhavirahito. Etesu dhammesūti pabbajjānaṃ vivekavāsakaruṇābrahmavihārādidhammesu.

我來為您直譯這段巴利文： 312 "上升"是升起、生起。"不思慮"是指不思考"我應如何與梵天商議"，如此連心都不生起。因為連會面都不存在所以不商議。"見彼"是指以智眼見彼悲梵住修習是見梵天的方法。 313 "如是"是指如此告知國王后入于獨處。"一切處"是指在告別六剎帝利、七位大富婆羅門、七百舞女和四十位妻子的所有場合。 316 "相似"是指種姓相似，因此說"同色同生"。 317 "集會堂"是因禪修作意而平息外散妄想，是心的安定處所，意思是禪堂。"已得"是指已由大士以修習瑜伽在自己心相續中生起而獲得。"無"是因為已被禪那鎮伏。特別是因為他修習悲心故無不樂不滿，因為修習慈心故無恐懼怖畏。"不滿"是指對見梵天的熱切，"怖畏"是指對彼的希求，因此說"但梵天"等。 與梵天對話說明 318 "心驚"是指心的些微驚懼。"如何"是指以七眾住處、名姓等方式如何。因此說"何"等。 "彼"是顯示在世間所知的般那迦、儒年多、槃荼、娑多、娑難俱摩羅等名的梵天中，我是名為娑難俱摩羅者。 "食物"是應給予尊者的食物。"蜜食"是甜食，以禮遇的方式這樣稱呼任何應給予客人的食物。因此說"但蜜食"等。"我們問"是以邀請的方式問。 319 大士雖已修習四梵住而住，但因對"這是到達梵天之道"尚未無疑，所以說"有疑"。但有些人說："因苦行而身體衰竭，因遇見梵天而生起恐懼等，所以從剛獲得的梵住退失，因此由於疑惑未被鎮伏而說'有疑'"。為他人所知的是他人所知的，而那些對他顯明、明顯，因此說"他人所知的他人所知的"。其中說明原因"因為由他人自己所造作"。"我的"是業，是我執、我所，因此說"這是我的...乃至...愛"。因為以此而作"我的"故為我執，如是轉起的愛。"在人中"是分別的處格，不是境，因此說"在人中任何人"。首先顯示"成為一境"一詞的狀態義而說"成為一個"，然後解釋它而說"一個站立一個坐"。"如是"是指成為一個而轉起者。"已成"是已生。禪那的勝解是指在彼生起時，未生起時何有勝解？因此說"意思是生起禪那"。"臭氣"是指瞋等煩惱的熏習，由於鎮伏它們而離臭氣。"於此等法"是指于出家、獨住、悲梵住等諸法。

320.Avidvāti na viditavā. Āvaritāti kusalānaṃ uttarimanussadhammānaṃ uppattinivāraṇena āvaritā. Pūtikāti byāpannacittatādinā pūtibhūtā. Kilesavasena duggandhaṃ vissagandhaṃ vāyati. Nirayādiapāyesu nibbattanasīlatāya āpāyikāti āha 『『apāyūpagā』』ti. Corādīhi upaddutassa pavisitukāmassa pākārakavāṭaparikhādīhi viya nagaraṃ kodhādīhi nivuto pihito brahmaloko assāti nivutabrahmaloko. Pucchati 『『kenāvaṭā』』ti vadanto.

Musāvādova mosavajjaṃ yathā bhisakkameva bhesajjaṃ. Kujjhanaṃ dussanaṃ. Diṭṭhādīsu adiṭṭhādivāditāvasena paresaṃ visaṃvādanaṃ paravisaṃvādanaṃ. Sadisaṃ patirūpaṃ dassetvā palobhanaṃ sadisaṃ dassetvā vañcanaṃ. Mittānaṃ vihiṃsanaṃ mettibhedo mittadubbhanaṃ. Daḷhamaccharitā thaddhamacchariyaṃ. Attani vijjamānaṃ nihīnataṃ, sadisataṃ vā atikkamitvā maññanaṃ. Paresaṃ sampattiyā asahanaṃ khīyanaṃ. Attasampattiyā nigūhanavasena, parehi sādhāraṇabhāvāsahanavasena ca vividhā icchā ruci etassāti vivicchā. Kadariyatāya mudukaṃ macchariyaṃ. Yattha katthacīti sakasantake, parasantake, hīnātike cāti yattha katthaci ārammaṇe. Lubbhanaṃ ārammaṇassa gahaṇaṃ abhigijjhanaṃ. Majjanaṃ seyyādivasena madanaṃ sampaggaho. Muyhanaṃ ārammaṇassa anavabodho. Etesūti etesu yathāvuttesu kodhādīsu sattasantānassa kilissanato vibādhanato, upatāpanato ca kilesasaññitesu pāpadhammesu. Yuttā payuttā sampayuttā avirahitā.

Ettha cāyaṃ brahmā mahāsattena āmagandhe supuṭṭho attano yathāupaṭṭhite pāpadhamme cuddasahi padehi vibhajitvā kathesi, te pana tādisaṃ pavattivisesaṃ upādāya vuttāpi keci puna vuttā, āmagandhasutte (su. ni. 242) pana vuttāpi keci idha sabbaso na vuttā, evaṃ santepi lakkhaṇahāranayena, tadekaṭṭhatāya vā tesaṃ pettha saṅgaho daṭṭhabbo. Tenāha 『『idaṃ pana sutta』』ntiādi. Tattha āmagandhasuttena dīpetvāti idha sarūpato avutte āmagandhepi vuttehi ekalakkhaṇatādinā āmagandhasuttena pakāsetvā kathetabbaṃ tattha nesaṃ sarūpato kathitattā. Āmagandhasuttampi iminā dīpetabbaṃ idha vuttānampi kesañci āmagandhānaṃ tattha avuttabhāvato. Yasmā āmagandhasutte vuttāpi āmagandhā atthato idha saṅgahaṃ samosaraṇaṃ gacchanti, tasmā idha vutte pariharaṇavasena dassentena yasmā cettha keci abhidhammanayena akilesasabhāvāpi sattasantānassa vibādhanaṭṭhena 『『kilesā』』ti vattabbataṃ arahanti, tasmā 『『cuddasasu kilesesū』』ti vuttaṃ.

Nimmādaṃ milāpanaṃ khepananti āha 『『nimmādetabbā pahātabbā』』ti. Buddhatantīti buddhabhāvīnaṃ paveṇī, buddhabhāvinopi 『『buddhā』』ti vuccanti yathā 『『agamā rājagahaṃ buddho』』ti. Mahāpurisassa daḷhīkammaṃ katvāti mahāpurisassa 『『pabbajissāmaha』』nti pavattacittuppādassa daḷhīkammaṃ katvā.

Reṇurājaāmantanāvaṇṇanā

321.Mama manaṃ haritvāti mama cittaṃ apanetvā tassa vasena avattitvā.

Ekībhāvaṃ upagantvā vutthassāti kāyavivekaparibrūhanena ekībhāvaṃ upagantvā tapokammavasena vutthassa. Kusapattehi paritthatoti barihisehi vediyā samantato santharito. Akācoti vaṇo vaṇasadisakhaṇḍiccavirahito. Tenāha 『『akakkaso』』ti.

Chakhattiyaāmantanāvaṇṇanā

322.Sikkheyyāmāti sikkhāpeyyāma, sikkhāpanañcettha atthibhāvāpādananti āha 『『upalāpeyyāmā』』ti.

我來為您直譯這段巴利文： 320 "無知"是指未知。"遮蔽"是指以阻礙善的上人法生起而遮蔽。"腐爛"是指以心惡劣等而成為腐爛。以煩惱而散發惡臭、臭氣。因為有生於地獄等惡道的性質而為惡道者，因此說"趣向惡道"。如被盜賊等騷擾欲入[城]者被城墻、城門、護城河等[阻隔]一樣，梵天界被瞋等遮蔽、關閉，故為被遮蔽的梵天界。問說"被何遮蔽"。 妄語即是虛妄，如醫藥即是藥物。瞋恚是憤怒、嗔恨。對於所見等以未見等而說的方式欺騙他人是欺騙他人。顯示相似、相當而引誘是顯示相似而欺詐。傷害朋友是破壞友誼、背叛朋友。強烈吝嗇是頑固吝慳。超越自己實有的低劣或相等而自視。不能容忍他人的成就是嫉妒。因隱藏自己的成就，以及不能容忍與他人共享而有種種欲求、喜好者為貪求。因吝嗇而有柔軟吝慳。"于任何"是指于自己所有、他人所有、低等高等等任何所緣。貪慾是取著所緣、極度貪求。驕慢是以優等等方式而傲慢、執取。愚癡是對所緣的不覺悟。"於此等"是指于如上所說的瞋等，因為污染、損害、燒惱有情相續而名為煩惱的惡法。相應、從事、結合、不離。 此中這梵天被大士善問污穢后，以十四句分別解說自己所理解的惡法，雖然依如是特殊轉起而說，有些又重說，而在《污穢經》中所說的有些在此完全未說，即便如此，應以相特徵理趣，或以同一性而見它們在此的攝入。因此說"此經"等。其中"以《污穢經》顯示"是指在此未直接說的污穢也應以所說的同一相等通過《污穢經》來說明，因為在那裡直接說明了它們。《污穢經》也應以此顯示，因為在此所說的某些污穢在那裡未說。因為在《污穢經》中所說的污穢在義理上也歸入此處的攝受、會合，所以以除去的方式顯示在此所說。又因為此處有些依阿毗達摩方式雖非煩惱自性，但以損害有情相續的意義而應說為"煩惱"，所以說"於十四煩惱"。 "除去"是消除、滅盡，因此說"應除去、應舍斷"。"佛統"是未來佛的傳統，未來佛也稱為"佛"，如"佛去王舍城"。"堅定大人"是指堅定大人"我將出家"的心生起。 熱努王告知說明 321 "奪去我意"是指除去我心，不隨其轉。 "到達獨處而住"是指以增長身遠離而到達獨處，依苦行而住。"以茅草鋪敷"是指以吉祥草在四周鋪墊。"無傷"是指無傷、無類似傷的缺損。因此說"無粗糙"。 六剎帝利告知說明 322 "應學"是應使學，而此處使學是使存在，因此說"應勸誘"。

1. Yassa vīriyārambhassa, khantibalassa ca abhāvena pabbajitānaṃ samaṇadhammo paripuṇṇo, parisuddho ca na hoti, tesu vīriyārambhakhantibalesu te te niyojetuṃ 『『ārambhavho』』tiādi vuttaṃ.

Karuṇājhānamaggoti karuṇājhānasaṅkhāto maggo. Ujumaggoti brahmalokagamane ujubhūto maggo. Anuttaroti seṭṭho brahmavihārasabhāvato. Tenāha 『『uttamamaggo nāmā』』ti. Sabbhi rakkhito sādhūhi yathā parihāni na hoti, evaṃ paṭipakkhadūrīkaraṇena rakkhito gopito. 『『Saddhammo sabbhi vakkhito』』ti keci paṭhanti, tesaṃ saparahitasādhanena sādhūhi buddhādīhi kathito paveditoti attho.

Taṅkhaṇaviddhaṃsanadhammanti yasmiṃ khaṇe virodhidhammasamāyogo, tasmiṃyeva khaṇe vinassanasabhāvaṃ, yo vā so gamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca baddhakhuradhārāsamāgamanatopi sīghataratāya atiittaro pavattikkhaṇo, teneva vinassanasabhāvaṃ. Tassa jīvitassa. Gatinti niṭṭhaṃ. Mantāyanti manteyyanti vuttaṃ hotīti āha 『『mantetabba』』nti. Karaṇatthe vā bhummanti 『『mantāya』』nti idaṃ bhummaṃ karaṇatthe daṭṭhabbaṃ yathā 『『ñātāya』』nti. Sabbapalibodheti sabbepi kusalakiriyāya vibandhe uparodhe.

Brāhmaṇamahāsālādīnaṃ āmantanāvaṇṇanā

324.Appesakkhāti appānubhāvāti āha 『『pabbajitakālato paṭṭhāyā』』tiādi.

Cakkavatti rājā viya sambhāvito.

Mahāgovindapabbajjāvaṇṇanā

1. Samāpattīnaṃ ājānanaṃ nāma attapaccakkhatā, sacchikiriyāti āha 『『na sakkhiṃsu nibbattetu』』nti.

329.Imināti 『『sarāmaha』』nti iminā padena. 『『Sarāmaha』』nti hi vadantena bhagavato mahābrahmunā kathitaṃ 『『tatheva ta』』nti bhagavatā paṭiññātameva jātanti. Na vaṭṭe nibbindanatthāya catusaccakammaṭṭhānakathāya abhāvato. Asati pana vaṭṭe nibbidāya virāgānaṃ asambhavo evāti āha 『『na virāgāyā』』tiādi. Ekantameva vaṭṭe nibbindanatthāya anekākāravokāravaṭṭe ādīnavavibhāvanato.

『『Nibbidāyā』』ti iminā padena vipassanā vuttā. Esa nayo sesesupi. Vavatthānakathāti vipassanāmagganibbānānaṃ taṃtaṃpadehi vavatthapetvā kathā. Ayamettha nippariyāyakathāti āha 『『pariyāyena panā』』tiādi.

330.Paripūretunti bhāvanāpāripūrivasena paripuṇṇe kātuṃ, nibbattetunti attho. Brahmacariyaciṇṇakulaputtānanti ciṇṇamaggabrahmacariyānaṃ kulaputtānanti ukkaṭṭhaniddesena arahattanikūṭena desanaṃ niṭṭhapesi.

Abhinandanaṃ nāma sampaṭicchanaṃ 『『abhinandanti āgata』』ntiādīsu viya, tañcettha atthato cittassa attamanatāti āha 『『cittena sampaṭicchanto abhinanditvā』』ti. 『『Sādhu sādhū』』ti vācāya sampahaṃsanā anumodanāti āha 『『vācāya sampahaṃsamāno anumoditvā』』ti.

Mahāgovindasuttavaṇṇanāya līnatthappakāsanā.

1. Mahāsamayasuttavaṇṇanā

Nidānavaṇṇanā

我來為您直譯這段巴利文： 323 由於缺乏精進努力和忍耐力，出家人的沙門法不能圓滿、清凈，為使他們致力於這些精進努力和忍耐力，所以說"應精進"等。 "悲禪道"是指名為悲禪的道路。"直道"是指去往梵天界的正直道路。"無上"是最勝，因為是梵住自性。因此說"名為最上道"。被善人護持是指被善人如是護持、守護，使不退失而遠離對治。有些人讀作"正法為善人所說"，對他們來說意思是被佛等善人以成就自他利益而宣說、開示。 "剎那毀滅法"是指在與對立法相會的剎那，即在那剎那有毀滅的自性，或者是指諸天子上下奔跑時，頭腳相系的剃刀刃相遇也比[那]更快速的極短暫轉起剎那，以此即有毀滅的自性。"彼"是指生命。"趣向"是終點。"思量"是說應思量，因此說"應思量"。或者"思量"這處格應以具格來理解，如"以知"。"一切障礙"是指一切妨礙、阻礙善行。 婆羅門大富等告知說明 324 "少勢力"是指少威力，因此說"從出家時起"等。 如轉輪王一樣受尊重。 大典尊出家說明 328 諸定的了知即是自己親證、證悟，因此說"不能生起"。 329 "以此"是以"我們憶念"此語。因為說"我們憶念"，即是說大梵天對世尊所說、被世尊承認的"如是汝"已生。不是爲了厭離輪迴，因為沒有四諦業處的開示。又因為沒有對輪迴的厭離，不可能有離欲等，因此說"非為離欲"等。唯一是爲了厭離輪迴，因為顯示多方面輪迴的過患。 以"厭離"此語說明觀。其餘也是這個方法。"區分說"是以彼彼語區分觀、道、涅槃的開示。這是此處的無比喻說，因此說"但以比喻"等。 330 "圓滿"是指以修習圓滿而使完全，意思是生起。"已行梵行的良家子"是以最勝說明已行道梵行的良家子，以阿羅漢為頂點結束開示。 "隨喜"即是接受，如"歡迎到來"等，而此處義理上是心意滿足，因此說"以心接受而隨喜"。以語言讚歎是隨喜，因此說"以語言讚歎而隨喜"。 《大典尊經》註釋中隱義闡明。 7.《大集會經》註釋 序說說明

331.Udānanti raññā okkākena jātisambhedaparihāranimittaṃ pavattitaṃ udānaṃ paṭicca. Ekopi janapado ruḷhisaddena 『『sakkā』』ti vuccatīti ettha yaṃ vattabbaṃ, taṃ mahānidānavaṇṇanāyaṃ vuttanayena veditabbaṃ. Aropiteti kenaci aropite.

Āvaraṇenāti setunā. Bandhāpetvāti paṃsupalāsapāsāṇamattikākhaṇḍādīhi āḷiṃ thiraṃ kārāpetvā.

『『Jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsū』』ti saṅkhepena vuttamatthaṃ pākaṭataraṃ kātuṃ 『『koliyakammakarā vadantī』』tiādi vuttaṃ.

Tīṇi jātakānīti phandanajātakapathavīundriyajātakalaṭukikajātakāni dve jātakānīti rukkhadhamma vaṭṭakajātakāni.

Tenāti bhagavatā. Kalahakāraṇabhāvoti kalahakāraṇassa atthibhāvo.

Aṭṭhāneti akāraṇe. Veraṃ katvāti virodhaṃ uppādetvā. 『『Kuṭhārihattho puriso』』tiādinā phandanajātakaṃ kathesi. 『『Duddubhāyati bhaddante』』tiādinā pathavīundriyajātakaṃ kathesi. 『『Vandāmi taṃ kuñjarā』』tiādinā laṭukikajātakaṃ kathesi.

『『Sādhū sambahulā ñātī; api rukkhā araññajā;

Vāto vahati ekaṭṭhaṃ, brahantampi vanappati』』nti. –

Ādinā rukkhadhammajātakaṃ kathesi.

『『Sammodamānā gacchanti, jālaṃ ādāya pakkhino;

Yadā te vivadissanti, tadā ehinti me vasa』』nti. –

Ādinā vaṭṭakajātakaṃ kathesi.

『『Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā』』ti. (su. ni. 1.941);

Ādinā attadaṇḍasuttaṃ kathesi.

Taṃtaṃpalobhanakiriyā kāyavācāhi parakkamantiyo 『『ukkaṇṭhantū』』ti sāsanaṃ pesenti.

Kuṇāladaheti kuṇāladahatīre patiṭṭhāya. Pucchitapucchitaṃ kathesi (jā.

我來為您直譯這段巴利文： 331. "自說"是指關於奧卡卡王為避免種姓混雜而發出的自說。關於"即使一個地方依通用語也稱為釋迦"，應依《大因緣經》註釋中所說的方式了知。"未被栽種"是指未被任何人栽種。 "障礙"是指堤壩。"使建"是指用土、草葉、石塊、泥土塊等使堤壩牢固。 為使簡略說的"觸犯種姓而增長爭端"的意義更明顯，而說"拘利人的工人說"等。 "三本本生"是《顫動本生》、《地中龍本生》、《鵪鶉本生》。"兩本本生"是《樹法本生》和《鶉本生》。 "彼"是指世尊。"成為爭端因"是指爭端因的存在。 "非處"是指無因。"造怨"是指生起對立。以"手持斧之人"等說《顫動本生》。以"大德，發出咕嘟聲"等說《地中龍本生》。以"我禮敬你，像"等說《鵪鶉本生》。 以 "善哉眾多親族， 即使野生諸樹； 風吹一處立者， 雖是大林之主"等 說《樹法本生》。 以 "和合而行去， 諸鳥攜帶網； 當彼等爭執， 爾時入我力"等 說《鶉本生》。 以 "自杖生怖畏， 見眾相爭鬥； 我說此震驚， 如我所震驚"等 說《自杖經》。 以種種誘惑行為以身語努力[使女人]"令[比丘]厭離"而送信。 "在鳩那羅湖"是指立於鳩那羅湖邊。說所問之事（本生

2.kuṇālajātaka) 『『anukkamena kuṇālasakuṇarājassa pucchanappasaṅgena kuṇālajātakaṃ kathessāmī』』ti. Anabhiratiṃ vinodesi itthīnaṃ dosadassanamukhena kāmānaṃ ādīnavokārasaṃkilesavibhāvanena.

Kosajjaṃ vidhamitvā purisathāmaparibrūhanena 『『uttamapurisasadisehi no bhavituṃ vaṭṭatī』』ti uppannacittā.

Avissaṭṭhakammantāti arativinodanato paṭṭhāya avissaṭṭhasamaṇakammantā, aparicattakammaṭṭhānāti attho. Nisīdituṃ vaṭṭatīti bhagavā cintesīti yojanā.

Paduminiyanti padumassare. Vikasiṃsu guṇagaṇavibodhena. 『『Ayaṃ imassa…pe… na kathesī』』ti iminā sabbepi te bhikkhū tāvadeva paṭipāṭiyā āgatattā aññamaññassa lajjamānā attanā paṭividdhavisesaṃ bhagavato nārocesunti dasseti. 『『Khīṇāsavāna』』ntiādinā tattha kāraṇamāha.

Osīdamatteti bhagavato santikaṃ upagatamatte. Ariyamaṇḍaleti ariyasamūhe. Pācīnayugandharaparikkhepatoti yugandharapabbatassa pācīnaparikkhepato, na bāhirakehi uccamānaudayapabbatato. Rāmaṇeyyakadassanatthanti buddhuppādapaṭimaṇḍitattā visesato ramaṇīyassa lokassa ramaṇīyabhāvadassanatthaṃ. Ullaṅghitvāti uṭṭhahitvā. Evarūpe khaṇe laye muhutteti yathāvutte candamaṇḍalassa uṭṭhitakkhaṇe uṭṭhitavelāyaṃ uṭṭhitamuhutteti uparūpari kālassa vaḍḍhitabhāvadassanatthaṃ vuttaṃ.

Tathā tesaṃ bhikkhūnaṃ jātiādivasena bhagavato anurūpaparivāritaṃ dassento 『『tatthā』』ti ādimāha.

Samāpannadevatāti āsannaṭṭhāne jhānasamāpatti samāpannadevatā. Caliṃsūti uṭṭhahiṃsu. Kosamattaṃ ṭhānaṃ saddantaraṃ. Jambudīpe kira ādito tesaṭṭhimattāni nagarasahassāni uppannāni, tathā dutiyaṃ, tathā tatiyaṃ, taṃ sandhāyāha 『『tikkhattuṃ tesaṭṭhiyā nagarasahassesū』』ti. Te pana sampiṇḍetvā satasahassato paraṃ asītisahassāni, navasahassāni ca honti. Navanavutiyā doṇamukhasatasahassesūti navasatasahassādhikesu navutisatasahassesu doṇamukhesu. Doṇamukhanti ca mahānagarassa āyuppattiṭṭhānabhūtaṃ pādanagaraṃ vuccati. Channavutiyā paṭṭanakoṭisatasahassesūti chakoṭiadhikanavutikoṭisatasahassapaṭṭanesu. Tambapaṇṇidīpādīsu chapaṇṇāsāya ratanākaresu. Evaṃ pana nagaradoṇimukhapaṭṭanaratanākarādivibhāgena kathanaṃ taṃtaṃadhivatthāya vasantīnaṃ devatānaṃ bahubhāvadassanatthaṃ. Yadi dasasahassacakkavāḷesu devatā sannipatitā, atha kasmā pāḷiyaṃ 『『dasahi ca lokadhātūhī』』ti vuttanti āha 『『dasasahassa…pe… adhippetā』』ti, tena sahassilokadhātu idha 『『ekā lokadhātū』』ti vuttāti veditabbaṃ.

Lohapāsādeti ādito kate lohapāsāde. Brahmaloketi heṭṭhime brahmaloke. Yadi tā devatā evaṃ nirantarā, pacchā āgatānaṃ okāso eva na bhaveyyāti codanaṃ sandhāyāha 『『yathā kho panā』』tiādi. Suddhāvāsakāyaṃ upapannā suddhāvāsakāyikā, tāsaṃ pana yasmā suddhāvāsabhūmi nivāsaṭṭhānaṃ, tasmā vuttaṃ 『『suddhāvāsavāsīna』』nti. Āvāsāti āvāsanaṭṭhānabhūtā , devatā pana orambhāgiyānaṃ, itaresañca saṃyojanānaṃ samucchindanena suddho āvāso etesanti suddhāvāsā.

我來為您直譯這段巴利文： 2.《鳩那羅本生》)"將依序因鳩那羅鳥王問答之緣而說《鳩那羅本生》"。驅除不樂，以顯示女人過患為門而顯示欲的過患、障礙、染污。 驅除懈怠，以增長男子力量而生起"我們應如最上男子"之心。 "未舍事業"是指從驅除不樂起未舍沙門事業，意思是未舍業處。"應坐"是指世尊想到，應這樣理解。 "在蓮池"是指在蓮華池。以功德群開顯而開敷。以"此人對彼...未說"表明所有那些比丘因為剛剛依序到來，互相羞恥，未向世尊報告自己所證的殊勝。以"漏盡者"等說明其中的原因。 "正在下沉"是指正到達世尊處。"聖眾"是指聖者群。"從東瞻部洲圍繞"是指從瞻部洲山的東圍繞，不是從外道所稱的日出山。"為見可愛"是指為見以佛出世莊嚴故特別可愛的世界的可愛性。"躍起"是指升起。"如是剎那、時分、須臾"是指如所說月輪升起的剎那、升起的時分、升起的須臾，為顯示時間逐漸增長而說。 為顯示如是彼等比丘依生等對世尊相應圍繞而說"於此"等。 "入定諸天"是指在近處入禪定的諸天。"動"是指起立。"拘薩量處"是聲音間隔的距離。據說閻浮提最初生起六萬三千城，如是第二次，如是第三次，關於此說"三次六萬三千城"。把它們集合起來超過十萬八萬九千。"於九十九萬港口"是指於九十九萬九千港口。"港口"即是稱為大城的收入生起處的附屬城。"於九千六百萬碼頭"是指於九千六百萬碼頭。"于獅子洲等五十六處寶藏"。如是依城市、港口、碼頭、寶藏等分別而說，是為顯示住在彼彼處的諸天眾多。如果十千世界的諸天聚集，那為何經中說"於十世界"？為此說"十千...所說"，由此應知此處說千世界為"一世界"。 "銅殿"是指最初所造的銅殿。"梵天界"是指下位梵天界。如果那些天如是無間隔，後來的就沒有空間，考慮到這質問而說"如何"等。生於凈居者為凈居天，由於凈居地是它們的住處，因此說"凈居天住者"。"住處"是指作為住處之處，諸天則因斷除五下分結和其他結縛而有清凈住處，故稱凈居。

332.Puratthimacakkavāḷamukhavaṭṭiyaṃ otari aññattha okāsaṃ alabhamāno. Evaṃ sesāpi. Buddhānaṃ abhimukhamaggo buddhavīthi. Yāva cakkavāḷā ottharituṃ ovarituṃ na sakkā. Pahaṭabuddhavīthiyāvāti buddhānaṃ santikaṃ upasaṅkamantehi tehi devabrahmehi vaḷañjitavīthiyāva. Samiti saṅgati sannipāto samayo, mahanto samayo mahāsamayoti āha 『『mahāsamūho』』ti . Pavaddhaṃ vanaṃ pavananti āha 『『vanasaṇḍo』』ti. Devaghaṭāti devasamūhā.

Samādahaṃsūti samādahitaṃ lokuttarasamādhinā suṭṭhu appitaṃ akaṃsu, yathāsamāhitaṃ pana samādhinā yojitaṃ nāma hotīti vuttaṃ 『『samādhinā yojesu』』nti. Sabbesaṃ gomuttavaṅkādīnaṃ dūrasamūhanitattā sabbe…pe… akariṃsu. Nayati asse etehīti nettāni, yottāni. Avīthipaṭipannānaṃ assānaṃ vīthipaṭipādanaṃ rasmiggahaṇena pahotīti 『『sabbayottāni gahetvā acodento』』ti vatvā taṃ pana acodanaṃ avāraṇaṃ evāti āha 『『acodento avārento』』ti.

Yathā khīlaṃ bhittiyaṃ vā bhūmiyaṃ vā ākoṭitaṃ dunnīharaṇaṃ, yathā ca palighaṃ nagarappavesanivāraṇaṃ, yathā ca indakhīlaṃ gambhīranemi sunikhātaṃ dunnīharaṇaṃ, evaṃ rāgādayo sattasantānato dunnīharaṇā, nibbānanagarappavesanivāraṇā cāti te 『『khīlaṃ, palighaṃ, indakhīla』』nti ca vuttā. Taṇhāejāya abhāvena anejā paramasantuṭṭhabhāvena cātuddisattā appaṭihatacārikaṃ caranti.

Gatāseti gatā eva, na pana gamissanti pariniṭṭhitasaraṇagamanattāti . Lokuttarasaraṇagamanaṃ adhippetanti āha 『『nibbematikasaraṇagamanena gatā』』ti. Te hi niyamena apāyabhūmiṃ na gamissanti, devakāyañca paripūressanti. Ye pana lokiyena saraṇagamanena buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ, sati ca paccayantarasamavāye pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantīti ayamettha attho.

Devatāsannipātavaṇṇanā

我來為您直譯這段巴利文： 332 下降到東世界邊緣周圍，因在其他處得不到空間。其餘也是如此。諸佛的面前道路是佛道。直到世界邊緣都不能覆蓋、遮蔽。"到已踏的佛道"是指被那些接近諸佛的天與梵天所行走的道路。集會、聚集、會合為集會，大集會為大集會，因此說"大眾"。增長的林為林，因此說"林叢"。"天群"是天眾。 "專注"是以出世間定善專注、善安住，而如是專注即是說與定相應，因此說"以定相應"。由於遠離一切如牛尿曲等，所以"一切...作"。"以此牽引馬"故為韁，即繩索。因為抓住韁繩足以使未行於道路的馬行於道路，所以說"抓住一切繩索而不驅策"，而那不驅策即是不阻礙，因此說"不驅策不阻礙"。 如同楔釘釘在墻上或地上難以拔出，如同門閂阻止進入城中，如同深入的門柱難以拔出，如是貪等從有情相續中難以拔除，阻止進入涅槃之城，因此稱它們為"楔、閂、柱"。因無愛的動搖故無動搖，以最上知足故四方無礙而行。 "已去"是指已經去，不會再去，因為已完成皈依。意指出世間的皈依，因此說"以無疑皈依而去"。他們必定不會去惡趣，而會充滿天眾。而那些以世間皈依而皈依佛的已去者，他們不會去惡趣，若有其他因緣和合，捨棄人身後，將充滿天眾，這是此處的意思。 天眾集會說明

333.Etesanti devatāsannipātānaṃ. Idānīti imasmiṃ kāle. Buddhānanti aññesaṃ buddhānaṃ abhāvā. Cittakallatā cittamaddavaṃ.

Kiṃ pana bhagavatāva mahante devatāsamāgame tesaṃ nāmagottaṃ kathetuṃ sakkāti? Āma sakkāti dassetuṃ 『『buddhā nāma mahantā』』tiādi vuttaṃ. Tattha diṭṭhanti rūpāyatanamāha, sutanti saddāyatanaṃ, mutanti sampattaggāhiindriyavisayaṃ gandharasaphoṭṭhabbāyatanaṃ, viññātanti vuttāvasesaṃ sabbaṃ ñeyyaṃ, pattanti pariyesitvā, apariyesitvā vā sampattaṃ, pariyesitanti pattaṃ, appattaṃ vā pariyiṭṭhaṃ. Anuvicaritaṃ manasāti kevalaṃ manasā ālocitaṃ. Katthaci nīlādivasena vibhattarūpārammaṇeti abhidhamme (dha. sa. 615) 『『nīlaṃ pītaka』』ntiādinā vibhatte yattha katthaci rūpārammaṇe kiñci rūpārammaṇaṃ vā na atthīti yojanā. Bherisaddādivasenāti etthāpi eseva nayo. Yanti yaṃ ārammaṇaṃ. Etesanti buddhānaṃ.

Idāni yathāvuttamatthaṃ pāḷiyā samatthetuṃ 『『yathāhā』』tiādi vuttaṃ. Tadā jānanakiriyāya apariyositabhāvadassanatthaṃ 『『jānāmī』』ti vatvā yasmā yaṃ kiñci neyyaṃ nāma, sabbaṃ taṃ bhagavatā aññātaṃ nāma natthi, tasmā vuttaṃ 『『tamahaṃ abbhaññāsi』』nti.

我來為您直譯這段巴利文： 333 "這些"是指諸天集會。"今"是指在此時。"諸佛"是因為沒有其他佛。心的柔軟是心的柔和。 那麼是否唯有世尊能在如此大的天眾集會中說他們的名姓呢？是的，能夠，為顯示此而說"諸佛即是大"等。其中"所見"是指色處，"所聞"是指聲處，"所覺"是指能接觸感知的根境即香、味、觸處，"所識"是指餘下一切所知，"所得"是指經尋求或不經尋求而獲得，"所求"是指已得或未得而尋求。"意所思維"是僅以意思考。"于任何青等分別的色所緣"是指在阿毗達摩中以"青黃"等分別的任何色所緣，或任何色所緣都不存在，應如是理解。"以鼓聲等"於此也是這個方法。"彼"是指彼所緣。"這些"是指諸佛。 現在為以經文證成如上所說義而說"如說"等。為顯示當時知的行為未完結而說"我知"，因為凡是所知，那一切對世尊來說都不是未知，所以說"我已知彼"。

Na olokenti payojanābhāvato. Viparītā 『『na kammāvaraṇena samannāgatā』』tiādinā nayena vuttā. 『『Yassa maṅgalā samūhatā』』ti (su. ni. 362) ārabhitvā 『『rāgaṃ vinayetha mānusesu dibbesu kāmesu cā』』tiādinā (su. ni. 363) ca rāganiggahakathābāhullato sammāparibbājanīyasuttaṃ rāgacaritānaṃ sappāyaṃ, 『『piyamappiyabhūtā kalaha vivādā paridevasokā sahamaccharā cā』』tiādinā (su. ni. 869; mahāni. 98) kalahādayo yato dosato samuṭṭhahanti, so ca doso yato piyabhāvato, so ca piyabhāvo yato chandato samuṭṭhahanti, iti phalato, kāraṇaparamparato ca dose ādīnavavibhāvanabāhullato kalahavivādasuttaṃ (su. ni. 869; mahāni. 98) dosacaritānaṃ sappāyaṃ –

『『Appañhi etaṃ na alaṃ samāya,

Duve vivādassa phalāni brūmi;

Etampi disvā na vivādayetha,

Khemābhipassaṃ avivādabhūmi』』nti. (su. ni. 902; mahāni. 131) –

Ādinā nayena sammohavidhamanato, paññāparibrūhanato ca mahābyūhasuttaṃ mohacaritānaṃ sappāyaṃ –

『『Parassa ce dhammaṃ anānujānaṃ,

Bālo, mago hoti nihīnapañño;

Sabbeva bālā sunihīnapaññā,

Sabbevime diṭṭhiparibbasānā』』ti. (su. ni. 886; mahāni. 115) –

Ādinā nayena sandiṭṭhiparāmāsitāpanayanamukhena savisayesu diṭṭhiggahaṇesu visaṭavitakkavicchindanavasena pavattattā cūḷabyūhasuttaṃ vitakkacaritānaṃ sappāyaṃ –

『『Mūlaṃ papañcasaṅkhāya (iti bhagavā),

Mantā asmīti sabbaṃ uparundhe;

Yā kāci taṇhā ajjhattaṃ,

Tāsaṃ vinayā sadā sato sikkhe』』ti. (su. ni. 922; mahāni. 151) –

Papañcasaṅkhāya mūlaṃ avijjādikilesajātaṃ asmīti pavattamānañcāti sabbaṃ mantā paññāya uparundheyya. Yā kāci ajjhattaṃ rūpataṇhādibhedā taṇhā uppajjeyya, tāsaṃ vinayā vūpasamāya sadā sato upaṭṭhitassati hutvā sikkheyyāti evamādi upadesassa saddhova bhājanaṃ. Tassa hi so atthāvahoti tuvaṭṭakasuttaṃ saddhācaritānaṃ sappāyaṃ –

『『Vītataṇho purā bhedā (iti bhagavā),

Pubbamantamanissito;

Vemajjhe nupasaṅkheyyo,

Tassa natthi purakkhata』』nti. (su. ni. 855; mahāni. 84) –

Yo sarīrabhedato pubbeva pahīnataṇho, tato eva atītaddhasaññitaṃ purimakoṭṭhāsaṃ taṇhānissayena anissito, vemajjhe paccuppannepi addhani 『『ratto』』tiādinā upasaṅkhātabbo, tassa arahato taṇhādiṭṭhipurakkhārānaṃ abhāvā anāgate addhani kiñci purakkhataṃ natthīti ādinā evaṃ gambhīrakathābāhullato pūrābhedasuttaṃ (su. ni. 855; mahāni. 84) buddhicaritānaṃ sappāyanti katvā vuttaṃ 『『atha nesaṃ sappāyaṃ …pe… vavatthapetvā』』ti. Manasākāsīti evaṃ cariyāya vasena manasi katvā puna taṃ sadisaṃ attano desanānikkhepayogyatāvasena manasi akāsi. Attajjhāsayena nu kho jāneyyāti parajjhāsayādiṃ anapekkhitvā mayhaṃyeva ajjhāsayena āraddha desanaṃ jāneyya nu kho. Parajjhāsayenāti sannipatitāya parisāya kassaci ajjhāsayena. Aṭṭhuppattikenāti idha samuṭṭhitaaṭṭhuppattiyā. Pucchāvasenāti kassaci pucchantassa pucchāvasena. Āraddhadesanaṃ jāneyyāti. 『『Sace paccekabuddho bhaveyyā』』ti idaṃ imesaṃ suttānaṃ desanāya pucchā paccekabuddhānaṃ bhāriyā, avisayā cāti dassanatthaṃ vuttaṃ. Tenāha 『『sopi na sakkuṇeyyā』』ti.

我來為您直譯這段巴利文： 不觀看，因為沒有目的。相反的以"不具業障"等方式所說。以"彼之吉祥已除去"開始，以"應調伏人間、天上諸欲之貪"等，因多說調伏貪的話語，《正遍離經》適合貪行者。以"愛與不愛而生爭端、諍論、悲泣、憂、吝嗇"等，爭端等從瞋恨生起，而彼瞋恨從愛生起，而彼愛從欲生起，如是從果及從因的相續顯示瞋的過患，故《爭端諍論經》適合瞋行者。 以 "此少不足平息， 我說諍兩種果； 見此不應諍論， 見安無諍之地"等 方式破除愚癡、增長智慧，故《大陣經》適合癡行者。 以 "若不許他法， 愚、癡、智慧劣； 一切愚劣慧， 皆住于見中"等 方式以除去執著自見為門，對自境界諸見執斷除散亂尋思而轉起，故《小陣經》適合尋思行者。 以 "戲論想之根（世尊曰）， 以慧遮一切我見； 內在任何愛， 調伏常念學"等 [以慧]遮止戲論想的根本無明等煩惱種類，及正在轉起的"我見"的一切。任何內在色愛等種種愛生起，為調伏、息滅彼等，應常住念而學習。如是教誡唯信者能受持。因為這對他有益，故《都瓦塔迦經》適合信行者。 以 "滅愛于身壞前（世尊曰）， 不依著於過去； 中間不可計， 彼無有前行"等 于身壞前已斷愛，因此以愛不依著于稱為過去的前分，于中間現在有分也不可計為"有貪"等，彼阿羅漢因無愛見前行，于未來有分無任何前行。如是因多說甚深之語，作為《身壞前經》適合智行者而說"於是為他們...等...區分"。"意作"是如是依行相而作意后，再依自己說法安立的適宜性而作意。"以自意樂是否能知"是不顧及他意樂等而知僅依我的意樂開始的說法。"以他意樂"是依集會眾中某人的意樂。"以事起"是依此生起的事緣。"依問"是依某人提問而開始說法而知。"若是辟支佛"這是為顯示這些經的說法之問對辟支佛是重難、非境界而說。因此說"他也不能"。

Ettha ca yasmā na anumatipucchā, kathetukamyatāpucchā vā yuttā, atha kho diṭṭhasaṃsandanapucchāsadisī vā vimaticchedanapucchāsadisī vā pucchā yuttā, tāva puggalajjhāsayavasena pavattitā nāma honti, na yathādhammavasena, tattha yadi bhagavā tathā sayameva pucchitvā sayameva vissajjeyya, suṇantīnaṃ devatānaṃ sammoho bhaveyya 『『kiṃ nāmetaṃ bhagavā paṭhamaṃ evamāha, punapi evamāhā』』ti, andhakāraṃ paviṭṭhā viya honti, tasmā vuttaṃ 『『evaṃ petā devatā na sakkhissanti paṭivijjhitu』』nti. Yathādhammadesanāyaṃ pana kathetukamyatāvasena pucchanena sammoho hotīti. Sūriyo uggatoti āha devasaṅgho āsannatarabhāvena obhāsassa vipulauḷārabhāvato. Ekissā lokadhātuyāti sutte (dī. ni. 3.161; ma. ni. 3.129; a. ni. 1.277; vibha. 809; netti. 57; mi. pa. 5.1.1) āgatanayena sabbattheva pana apubbaṃ acarimaṃ dve buddhā na honteva. Tenevāha – 『『anantāsu…pe… addasā』』ti.

Gāthāyaṃ pucchāmīti nimmitabuddho bhagavantaṃ pucchituṃ okāsaṃ kārāpesi. Muninti buddhamuniṃ . Pahūtapaññanti mahāpaññaṃ. Tiṇṇanti caturoghatiṇṇaṃ. Pāraṅgatanti nibbānappattaṃ, sabbassa vā ñeyyassa pāraṃ pariyantaṃ gataṃ. Parinibbutaṃ saupādisesanibbānavasena. Ṭhitattanti avaṭṭhitacittaṃ lokadhammehi akampaneyyatāya. Nikkhamma gharā panujja kāmeti vatthukāme panūditvā gharāvāsā nikkhamma. Kathaṃ bhikkhu sammā so loke paribbajeyyāti so bhikkhu kathaṃ sammā paribbajeyya gaccheyya vihareyya, anupalitto hutvā lokaṃ atikkameyyāti attho.

我來為您直譯這段巴利文： 此中因為不適合隨順問或欲說問，而是適合如見會合問或斷疑問的問題，如此首先依人意樂而轉起，不是依如法性，若世尊如此自問自答，聽聞的諸天會生起迷惑："這是什麼，世尊先如是說，后又如是說"，如入黑暗中，因此說"如是已去諸天將不能通達"。但在如法說法中，依欲說而問則生迷惑。"太陽已升"是天眾說，因為由於更近而光明廣大殊勝。"於一世界"是依經中所來的方式，但在一切處決不同時有兩佛。因此說："于無邊...等...見"。 偈中"我問"是化佛向世尊請求提問機會。"牟尼"是佛牟尼。"廣慧"是大慧。"度"是度四暴流。"到徹"是達到涅槃，或到達一切所知的彼岸邊際。"般涅槃"是依有餘依涅槃。"住立"是心安住因不為世法所動搖。"離欲出家"是摒除事欲而出離在家。"比丘如何正遍離於世"意思是那比丘如何正確地遍離、行走、住持，不染著而超越世間。

334.Silokaṃanukassāmīti ettha siloko nāma pādasamudayo, isīhi vuccamānā gāthātipi vuccati. Pādova niyatavaṇṇānupubbikānaṃ padānaṃ samūho, taṃ silokaṃ anukassāmi pavattayissāmīti atthoti āha 『『akkhara…pe… pavattayissāmī』』ti. Yatthāti adhikaraṇe bhummaṃ. Āmeḍitalopenāyaṃ niddesoti āha 『『yesu yesu ṭhānesū』』ti. Bhummāti bhūmipaṭibaddhanivāsā. Taṃ taṃ nissitā taṃ taṃ ṭhānaṃ nissitavanto nissāya vasamānā, tehi saddhiṃ silokaṃ anukassāmīti adhippāyo. 『『Ye sitā girigabbhara』』nti iminā tesaṃ vivekavāsaṃ dasseti, 『『pahitattā samāhitā』』ti iminā bhāvanābhiyogaṃ.

Bahujanā pañcasatasaṅkhyattā. Paṭipakkhābhibhavanato, tejussadatāya ca sīhā viya pavivittatāya nilīnā. Ekattanti ekībhāvaṃ. Odātacittā hutvā suddhāti arahattamaggādhigamena pariyodātacittā hutvā suddhā, na kevalaṃ sarīrasuddhiyāva. Vippasannāti ariyamaggappasādena visesato pasannā. Cittassa āvilabhāvakarānaṃ kilesānaṃ abhāvena anāvilā.

Bhikkhū jānitvāti bhinnakilese bhikkhū 『『ime dibbacakkhunā ete devakāye passantīti jānitvā. Savanante jātattāti dhammassavanapariyosāne ariyajātiyā jātattā. Idaṃ sabbanti idaṃ 『『bhiyyo pañcasate』』tiādikaṃ sabbaṃ.

Tadatthāya vīriyaṃ kariṃsūti dibbacakkhuñāṇābhinīhāravasena vīriyaṃ ussāhaṃ akaṃsu. Tenāha 『『na taṃ tehī』』tiādi. Sattarinti ta-kārassa ra-kārādesaṃ katvā vuttaṃ, sattatinti attho. 『『Sahassa』』nti pana anuvattati, sattatiyogena bahuvacanaṃ. Tenāha 『『eke sahassaṃ. Eke sattatisahassānī』』ti.

Anantanti antarahitaṃ, taṃ pana ativiya mahantaṃ nāma hotīti āha 『『vipula』』nti.

Avekkhitvāti ñāṇacakkhunā visuṃ visuṃ avekkhitvā 『『vavatthitvānā』』tipi paṭhanti, so evattho. Taṃ avekkhanaṃ nicchayakaraṇaṃ hotīti āha 『『vavatthapetvā』』ti. Pubbe vuttagāthāsu tatiyagāthāya pacchimaddhaṃ, catutthagāthāya purimaddhañca sandhāyāha 『『pubbe vuttagāthamevā』』ti.

Vijānanampi dassanaṃ evāti āha 『『passatha olokethā』』ti. Vācāyatapavattitabhāvato 『『anupaṭipāṭiyāva kittayissāmī』』ti vadati.

1. Satta sahassāni saṅkhāyāti satta sahassā. Yakkhāyevāti yakkhajātikā eva. Ānubhāvasampannāti mahesakkhā. Iddhimantoti vā mahānubhāvā. Jutimantoti mahappabhā. Vaṇṇavantoti atikkantavaṇṇā. Yasassinoti mahāparivārā ceva patthaṭakittisaddā ca. Samiti-saddo samīpatthoti adhippāyenāha 『『bhikkhūnaṃ santika』』nti.

Hemavatapabbateti himavato samīpe ṭhitapabbate.

Ete sabbepīti ete sattasahassā kāpilavatthavā, chasahassā hemavatā, tisahassā sātāgirāti yathāvuttā sabbepi soḷasasahassā.

Rājagahanagareti rājagahanagarassa samīpe. Tanti kumbhīraṃ.

我來為您直譯這段巴利文： 334 "我將誦偈"中，偈即是句集，也稱為仙人所說的偈。句即是具有固定音韻次第的詞的集合，"我將誦此偈"意思是我將轉起，因此說"音...等...我將轉起"。"于"是處所的位格。此說明省略重複，因此說"于諸處"。"地居"是依地而住。"依彼彼"是依止彼彼處、依止而住者，意思是與他們一起誦偈。以"依止山洞"顯示他們的獨居，以"精進已定"顯示修習專注。 "眾多"因為是五百之數。因克服對敵，以及具足威力，如獅子般以獨居而隱藏。"獨一"是獨住。成為白凈心而清凈，是以證得阿羅漢道而成為極白凈心而清凈，不僅是身體清凈而已。"極凈"是以聖道之凈而特別清凈。因無令心污濁的煩惱故無濁。 "知諸比丘"是知斷煩惱的比丘們"他們以天眼見這些天眾"。"生於聞末"是因於聞法終了處生聖種。"此一切"是指此"更五百"等一切。 "為此作精進"是為天眼智引導而作精進努力。因此說"他們不"等。"七十"是以ta音變成ra音而說，意思是七十。而"千"隨轉，以七十結合而為複數。因此說"有的一千，有的七萬"。 "無邊"是無際限，而那是極大，因此說"廣大"。 "觀察"是以智眼各別觀察，也讀作"區別"，意思相同。那觀察即是作決定，因此說"區分"。關於前所說偈中第三偈後半與第四偈前半而說"即前所說偈"。 了知也是看見，因此說"看見觀看"。因為是語言延續而說"我將依次宣說"。 335 "七千數"是七千。"即夜叉"是夜叉種類。"具威力"是大威德。或"具神通"是大威力。"具光"是大光明。"具色"是超勝色。"有名聲"是大眷屬及廣聞名聲。"近"字義為接近，意思是說"近比丘"。 "雪山山"是立於雪山(喜馬拉雅山)附近的山。 "這一切"是指這七千迦毗羅衛城(現尼泊爾藍毗尼附近)者，六千雪山者，三千沙塔耆利者，如是所說一切一萬六千。 "王舍城"是在王舍城(現印度比哈爾邦王舍城)附近。"彼"是指金毗羅。

1. Kāmaṃ pācīnadisaṃ pasāsati, tathāpi catūsupi disāsu saparivāradīpesu catūsupi mahādīpesu gandhabbānaṃ jeṭṭhako, kathaṃ? Sabbe te tassa vase vattanti.Kumbhaṇḍānaṃ adhipatītiādīsupi eseva nayo.

Tassāpi viruḷhassa. Tādisāyevāti dhataraṭṭhassa puttasadisā eva puthutthato, nāmato, balato, iddhiādivisesato ca.

Sabbasaṅgāhikavasenāti dasasahassilokadhātuyā paccekaṃ cattāro cattāro mahārājānoti tesaṃ sabbesaṃ saṅgaṇhanavasena. Tenāha 『『ayañcetthā』』tiādi.

Caturo disāti catūsu disāsu. Caturo disā jalamānā samujjalantā obhāsentā. Yadi evaṃ mahatiyā parisāya āgatānaṃ kathaṃ kāpilavatthave vane ṭhitāti āha 『『te panā』』tiādi.

1. Tesaṃ mahārājānaṃ dāsāti yojanā. Māyāya yuttā, tasmā māyāvino. Vañcanaṃ etesu atthi, vañcane vā niyuttāti vañcanikā. Kerāṭiyasāṭheyyenāti nihīnasaṭhena kammena. Māyā etesaṃ atthīti māyā, te ca paresaṃ vañcanatthaṃ yena māyākaraṇena 『『māyā』』ti vuttā, taṃ dassento 『『māyākārakā』』ti āha.

Ettakā dāsāti ettakā kuṭeṇḍuādikā nighaṇḍupariyosānā aṭṭhamahārājānaṃ dāsā.

Devarājānoti devā hutvā taṃtaṃdevakāyassa rājāno. Citto ca seno ca cittaseno cāti tayo ete devaputtā pāḷiyaṃ ekasesanayena vuttāti āha 『『citto cā』』tiādi.

Bhikkhusaṅgho samito sannipatito etthāti bhikkhusaṅghasamiti, imaṃ vanaṃ.

338.Nāgasadahavāsikāti nāgasadahanivāsino. Tattheko kira nāgarājā, cirakālaṃ vasato tassa parisā mahatī paramparāgatā atthi, taṃ sandhāyāha 『『tacchakanāgaparisāyā』』ti.

Yamunavāsinoti yamunāyaṃ vasanakanāgā. Nāgavohārenāti hatthināgavohārena.

Vuttappakāreti kambalassatare ṭhapetvā itare vuttappakāranāgā. Lobhābhibhūtāti āhāralobhena abhibhūtā. Dibbānubhāvatāti dibbānubhāvato, dibbānubhāvahetu vā dibbā. 『『Citrasupaṇṇā』』ti nāmaṃ vicitrasundarapattavantatāya.

Upavhayantāti upecca kathentā. Kākolūkaahinakulādayo viya aññamaññaṃ jātisamudāgataverāpi samānā mittā viya…pe… haṭṭhatuṭṭhacittā aññamaññasminti adhippāyo. Buddhaṃyeva te saraṇaṃ gatā 『『buddhānubhāveneva mayaṃ aññamaññasmiṃ mettiṃ paṭilabhimhā』』ti.

339.Bhātaroti methunabhātaro. Tenāha 『『sujāya asurakaññāya kāraṇā』』ti.

Tesūti asuresu. Kālakañcāti evaṃ nāmā. Mahābhismāti bhiṃsanakamahāsarīrā. Abhabbāti sammattaniyāmaṃ okkamituṃ na bhabbā acchandikattā tādisassa chandasseva abhāvato.

Balino mahāasurassa abbhatītattā tassa putte eva kittento bhagavā 『『satañca baliputtāna』』nti ādimāha. So kira sukhumaṃ attabhāvaṃ māpetvā upagacchi.

340.Kammaṃ katvāti parikammaṃ katvā. Nibbattāti upacārajjhānena nibbattā. Appanājhānena pana nibbattā brahmāno honti, te parato vakkhati 『『subrahmā』』tiādinā (dī. ni.

我來為您直譯這段巴利文： 336 雖然統治東方，但在四方及附屬島嶼四大洲中是乾闥婆的最上首，如何？一切他們都在他的權下。在"鳩槃荼主"等中也是這個方法。 他的毗樓勒也。"如是"即如持國的兒子們一樣，從多種、名字、力量、神通等殊勝。 "以總括方式"是以一萬世界各有四大王天王，以攝取彼等一切的方式。因此說"此中這"等。 "四方"是在四方。照耀四方，遍照、光明。若如此大眾來臨，為何說在迦毗羅衛城的林中？因此說"他們"等。 337 "彼等大王的奴僕"應如是理解。具有幻術，故為幻師。有欺騙，或專事欺騙，故為欺者。"以詭詐欺瞞"是以卑劣欺詐業。有幻術為幻師，他們為欺騙他人以幻術所作稱為"幻"，為顯示此而說"幻術師"。 "如是多奴僕"是如是多從庫騰堵到尼乾荼為八大王的奴僕。 "天王"是成為天而為彼彼天眾的王。"質多、塞那、質多塞那"這三位天子在經中以省略方式說，因此說"質多等"。 比丘僧團和集會聚集於此為比丘僧團集會，即此林。 338 "住龍池者"是住在龍池的。據說那裡有一龍王，長久住那裡有代代相傳的大眷屬，關於此說"斧龍眷屬"。 "住閻浮那者"是住在閻浮那(恒河支流)的龍。"以龍稱"是以象龍稱。 "如所說類"是除了堪跋羅和阿薩陀羅外其他所說類的龍。"為貪所制"是為食貪所制伏。"天威力"是從天威力，或因天威力故為天。"彩翼"名是因有雜色美麗的羽翼。 "互相呼喚"是相近而說。如烏、貓頭鷹、蛇、鼬等雖由生來有互相仇恨，卻如朋友...等...心歡喜對相互，這是意思。他們皈依佛，[認為]"只因佛威力我們獲得互相友誼"。 339 "兄弟"是同母兄弟。因此說"因修阇阿修羅女的緣故"。 "彼等"是指阿修羅。"黑身"是如此名。"大可怖"是可怖大身。"不能"是不能進入正性決定，因無慾故，無如是欲。 因為有力大阿修羅已過去，世尊只說其子而說"百波利子"等。據說他化作細小身體而來。 340 "作業"是作準備。"生起"是以近行定生起。但以安止定生起的是梵天，他們後面將以"善梵"等說。

2.341), ayañca kāmāvacaradevatā vuccati. Tenevāha – 『『mettākaruṇākāyikāti mettājhāne ca karuṇājhāne ca parikammaṃ katvā nibbattadevā』』ti. Mettājhāne karuṇājhāneti mettājhānanimittaṃ karuṇājhānanimittaṃ, tadatthanti attho.

Te āpodevādayo yathāsakaṃ vaggavasena ṭhitattā dasadhā ṭhitā. Yāva karuṇākāyikā dasa devakāyā.Nānattavaṇṇāti nānāsabhāvavaṇṇavanto.

Veṇḍudevatāti veṇḍu nāma devatā, evaṃ sahali devatā. Asamadevatā, yamakadevatāti 『『dve ayaniyo』』ti vadanti, tappamukhā dve devanikāyāti. Candassūpanisā devā candassa upanissayato vattamānā tassa purato ca pacchato ca passato ca dhāvanakadevā. Tenāha 『『candanissitakā devā』』ti. Sūriyassūpanisā, nakkhattanissitāti etthāpi eseva nayo. Kevalaṃ vātavāyanahetavo devatā vātavalāhakā. Tathā kevalaṃ abbhapaṭalasañcaraṇahetavo abbhavalāhakā. Uṇhappavattihetavo uṇhavalāhakā. Vassavalāhakā pana pajjunnasadisāti. Te idha na vuttā. Vasudevatā nāma eko devanikāyo, tesaṃ pubbaṅgamattā vāsavo, sakko.

Daseteti ete veṇḍudevatādayo vāsavapariyosānā dasa devakāyā.

Imānīti 『『jalamaggī』』ti ca 『『sikhārivā』』ti ca imāni tesaṃ nāmāni. Keci pana ma-kāro padasandhikaro 『『jalā』』ti ca 『『aggī』』ti ca 『『sikhārivā』』ti ca imāni tesaṃ nāmānīti vadanti. Eteti tesu eva 『『ariṭṭhakā, rojā』』ti ca vuttadevesu ekacce,umāpupphanibhāsino vaṇṇato umāpupphasadisāti evamattho gahetabbo, aññathā ekādasa devakāyā siyuṃ.

Daseteti ete dasa sahabhūdevādayo vāsavanesipariyosānā dasa devakāyā. Teneva nikāyabhedavasena dasadhāva āgatā.

『『Samānā』』tiādi tesaṃ devānaṃ nikāyasamudāyagataṃ nāmaṃ. Evaṃ sesānampi.

Daseteti ete samānādikā mahāpāragapariyosānā dasa devakāyā. Teneva nikāyabhedena dasadhā āgatā.

Sukkādayo tayo devakāyā. Pāmokkhadevāti pamukhā padhānabhūtā devā.

Disāti disāsu. Devoti megho. Daseteti ete sukkādayo pajjunnapariyosānā dasa devakāyā, te devanikāyabhedena dasadhā āgatā.

Daseteti ete khemiyādayo paranimmitapariyosānā dasa devakāyā, te devanikāyabhedena dasadhāva āgatā. Tattha 『『khemiyā, kaṭṭhakādayo ca pañcāpi sadevakāyā tāvatiṃsakāyikā』』ti vadanti. Nāmanvayenāti nāmānugamena 『『āpodevatā』』tiādināmasabhāgena. Tenevāha 『『nāmabhāgena nāmakoṭṭhāsenā』』ti. Sabbā devatāti dasasahassilokadhātūsu sabbāpi devatā. Niddisati taṃtaṃnāmasabhāgena ekajjhaṃ katvā.

Pavutthāti pavāsaṃ gatā viya apetāti āha 『『vigatā』』ti. Pavutthā vā pakārato vutthā vusitā, tena jāti vusitabbā assāti pavuṭṭhajāti. Kāḷakabhāvā saṃkilesadhammā, sabbaso tadabhāvato kāḷakabhāvātītaṃ dasabalaṃ. Lañcanābhāvena vā asitātigo kāḷakabhāvātītāya siriyā cando, tādisaṃ candaṃ viya siriyā virocamānaṃ.

341.Eko brahmāti sagāthakavagge (saṃ. ni.

我來為您直譯這段巴利文： "作業"是說此欲界天。因此說："慈悲身是以慈定與悲定作準備而生起的諸天。""慈定悲定"是慈定因、悲定因，意思是為此。 那些水天等以各自組別而住故成十組。直至悲身為十天眾。"種種色"是具有種種自性色。 "溫杜天"是名為溫杜的天，如是沙哈利天。阿薩瑪天、雙天是說"二鐵"，以彼為首的二天眾。"月之近侍天"是依月而轉起的，在他前後兩邊馳走的天。因此說"依月諸天"。于"日之近侍、依星宿"中也是這個方法。僅為風吹因的諸天為風雲天。如是僅為雲層遊行因的是云云天。為熱生起因的是熱雲天。而雨雲天如雨神般，因此此處不說。名為瓦蘇天是一天眾，因為是他們的領袖故稱瓦薩瓦，即帝釋。 "這十"是指這溫杜天等到瓦薩瓦為末的十天眾。 "這些"是"火水"與"火頂"這些是他們的名字。有些人說ma音是連線詞，"水"和"火"和"火頂"是他們的名字。"這些"是在所說"阿利塔迦、羅阇"等天中的某些，"如烏摩花光"應理解為顏色如烏摩花，否則將成十一天眾。 "這十"是指這同生天等到瓦薩瓦之臣為末的十天眾。因此僅以眾別分為十種而來。 "等同"等是那些天眾團體的名字。其餘也如是。 "這十"是指這等同等到大彼岸為末的十天眾。因此以眾別分為十種而來。 白等三天眾。"最勝天"是首要、主要的天。 "方"是于諸方。"天"是云。"這十"是指這白等到雨神為末的十天眾，他們以天眾別分為十種而來。 "這十"是指這克米亞等到他化自在為末的十天眾，他們僅以天眾別分為十種而來。其中說"克米亞、迦塔迦等五天眾是三十三天眾"。"隨名"是依名字相隨"水天"等名類。因此說"以名分、以名區分"。"一切天"是一萬世界中一切諸天。以彼彼名類合為一處而說明。 "已離"是如已去他鄉般離去，因此說"已去"。或"已離"是已善離，以此已離應離的生，故為已離生。黑暗性是染污法，由於完全無彼故十力超越黑暗性。或以無烙印故超黑，以超越黑暗性的光輝如月，以如是光輝照耀如月。 341 "一梵天"是在有偈品中...

1.98) āgato subrahmadevaputto. Brahmaloke nibbattitvā heṭṭhimesu patiṭṭhitā ariyabrahmāno, na suddhāvāsabrahmāno. Tissamahābrahmā puthujjano, yo aparabhāge manussesu nibbattitvā moggaliputtatissatthero jāto.

Sahassaṃbrahmalokānanti brahmaloko etesanti brahmalokā, brahmāno, tesaṃ brahmalokānaṃ sahassaṃ sattalokapariyāyo cāyaṃ lokasaddoti āha 『『mahābrahmānaṃ sahassaṃ āgata』』nti. Anantaragāthāyaṃ 『『āgatā』』ti vuttapadameva atthavasena vadati. Yatthāti yasmiṃ brahmasahasse. Aññe brahmeti tadaññe brahmāno. Abhibhavitvā tiṭṭhati vaṇṇena, yasasā āyunā ca.

Issarāti teneva vasapavattanena sesabrahmānaṃ adhipatino.

1. Kāḷakadhammasamannāgato kāḷakassa pāpimassa mārassa bālabhāvaṃ passatha, yo attano avisaye niratthakaṃ parakkamituṃ vāyamati.

Vītarāgabhāvāvahassa dhammassavanassa antarāyakaraṇena avītarāgā rāgena baddhā eva nāma hontīti vuttaṃ 『『rāgena baddhaṃ hotū』』ti.

Bhayānakaṃ sarañca katvāti bheravaṃ mahantaṃ saddaṃ samuṭṭhapetvā.

Idāni taṃ saddaṃ upamāya dassento 『『yathā』』ti ādimāha. Kañcīti tasmiṃ samāgame kañci devataṃ, mānusakaṃ vā attano vase vattetuṃ asakkonto asayaṃvase sayañca na attano vase ṭhito. Tenāha 『『asayaṃvasī』』tiādi.

343.『『Vītarāgehī』』ti desanāsīsametaṃ. Sabbāyapi hi tattha samāgataparisāya mārasenā apakkantāva. Nesaṃ lomampi iñjayuṃ tesaṃ lomamattampi na cālesuṃ, kuto antarāyakaraṇaṃ. Iti yattakā tattha visesaṃ adhigacchiṃsu, tesaṃ sabbesampi antarāyākaraṇavasena attho vibhāvetabbo, vītarāgaggahaṇena vā sarāgavītarāgavibhāvino ca tattha saṅgahitāti veditabbaṃ. Māro imaṃ gāthaṃ abhāsi acchariyabbhutacittajāto. Kathañhi nāma tāva ghorataraṃ mahatiṃ vibhiṃsakaṃ mayi karontepi sabbe pime nibbikārā samāhitā eva. Kasmā? Vijitāvino ime uttamapurisāti. Tenāha 『『sabbe』』tiādi. Yādiso ariyānaṃ dhammanissito pamodo, na kadāci tādiso anariyānaṃ hotīti 『『sāsane bhūtehi ariyehi』』 iccetaṃ vuttaṃ. Vi-saddena vinā kevalopi suta-saddo vikhyātatthavacano hoti 『『sutadhammassā』』tiādīsu (mahāva. 5; udā. 11) viyāti āha 『『jane vissutā』』ti.

Dūreti dūre padese. Daharassa antarāyaṃ pariharantī 『『na sakkā bhante sakalaṃ kāyaṃ dassetu』』nti avocāti.

Mahāsamayasuttavaṇṇanāya līnatthappakāsanā. 8. Sakkapañhasuttavaṇṇanā

Nidānavaṇṇanā

我來為您直譯這段巴利文： 341 "一梵天"是在有偈品中來的善梵天子。生在梵天界而住立於地獄的聖梵天，不是凈居梵天。帝須大梵天是凡夫，他後來生在人間成為目犍連子帝須長老。 "千梵世界"是有梵世界為梵世界，即諸梵天，彼等梵世界之千是有情世界的同義語，此世界聲，因此說"千大梵天來"。在下一偈中說所說"來"字即依義而說。"何處"是在何梵千界。"其他梵天"是除彼外的諸梵天。以色、名聲、壽命超勝而住。 "自在"是以彼支配而為其餘梵天的主。 342 具黑法的黑魔羅的愚性你們看，他在非自己境界中徒勞地精進。 以作障礙離貪法聽聞，未離貪者實為貪所縛，因此說"為貪所縛"。 "且作可怖聲"是發出可怕大聲。 現在以譬喻顯示彼聲而說"如"等。"任何"是在彼集會中任何天或人不能隨自己意轉起，自己也不住于自己意下。因此說"非自主"等。 343 "諸離貪"是說法之首。因為在那裡集會的一切眾中魔軍都已離去。他們連一毫也不能動，連他們的一毛也不能動搖，何況作障礙。如是凡是在那裡證得殊勝的，應以對他們一切作障礙的方式解釋義理，或應知以離貪攝取而包含有貪離貪的區別者。魔說此偈生起希有未曾有心。為何如此？即使我作如此極可怕大恐怖，這一切都無變異而安住。為何？這些是勝利者最上士。因此說"一切"等。如聖者們依法的歡喜，非聖者從不如是，因此說"于教法中的真聖者"。無vi音的單獨suta音也表示聞名義，如"聞法"等中，因此說"聞名於人"。 "遠"是在遠處。為避免年少者的障礙而說"尊者不能顯示全身"。 大會經註釋的顯明隱義。 八、帝釋所問經註釋 因緣註釋

1. Ambasaṇḍānaṃ adūrabhavattā ekopi so brāhmaṇagāmo 『『ambasaṇḍā』』tveva bahuvacanavasena vuccati, yathā 『『varaṇā nagara』』nti. Vedi eva vediko, vediko eva vediyo ka-kārassa ya-kāraṃ katvā, tasmiṃ vediyake. Tenāha 『『maṇivedikāsadisenā』』tiādi, indanīlādimaṇimayavedikāsadisenāti attho. Pubbepīti leṇakaraṇato pubbe, guhārūpena ṭhitā, dvāre indasālarukkhavatī ca, tasmā 『『indasālaguhā』』ti vuttā purimavohārena.

Ussukkaṃ vuccati abhiruci, taṃ pana buddhadassanakāmatāvasena, tathā ussāhanavasena ca pavattiyā 『『dhammiko ussāho』』ti vuttaṃ. Sakkena sadiso…pe… natthīti. Yathāha 『『appamādena maghavā, devānaṃ seṭṭhataṃ gato』』ti (dha. pa. 30). Parittakenāti aparāparaṃ bahuṃ puññakammaṃ akatvā appamattakeneva puññakammena.

Sakkopi kāmaṃ mahāpuññakatabhīruttāno hoti, sātisayāya pana dibbasampattiyā viyogahetukena sokena diguṇitena maraṇabhayena saṃtajjito jāto. Tenāha 『『sakko pana maraṇabhayābhibhūto ahosī』』ti.

Dibbacakkhunā devatānaṃ dassanaṃ nāma paṭivijjhanasadisanti āha 『『paṭivijjhī』』ti. Pāṭiyekko vohāroti āveṇiko piyasamudāhāro. Marisaniyasampattikāti mārisā. Tesañhi sampattiyo mahānubhāvatāya sahanti upaṭṭhahanti, aññe ayonisomanasikāratāya ceva appahukāya ca na sahantiyeva, sā pana nesaṃ marisaniyasampattikatā dukkhavirahitāyāti vuttaṃ 『『niddukkhātipi vuttaṃ hotī』』ti. Ekako vāti devaparisāya vinā āgatattā vuttaṃ, mātaliādayo pana tādisā sahāyā tadāpi ahesuṃyeva. Tathā hi vakkhati 『『api cāyaṃ āyasmato cakkanemisaddena tamhā samādhimhā vuṭṭhito』』ti (dī. ni. aṭṭha. 2.352). Okāsaṃ nākāsi sakkassa ñāṇaparipākaṃ āgamento, aññesañca bahūnaṃ devānaṃ dhammābhisamayaṃ upaparikkhamāno. Soti sakko.

Evanti vacanasampaṭicchane nipātoti āha 『『evaṃ hotū』』tiādi. Bhaddaṃtavāti pana sakkaṃ uddissa nesaṃ āsi vādo.

345.Vallabho…pe… dhammaṃ suṇātīti ayamattho govindasuttādīhi (dī. ni. 2.294) dīpetabbo. Iminā katokāseti iminā pañcasikhena katokāse bhagavati.

Anucariyanti anucaraṇabhāvaṃ, taṃ panassa anucaraṇaṃ nāma saddhiṃ gamanamevāti āha 『『sahacaraṇaṃ ekato gamana』』nti.

Sovaṇṇamayanti suvaṇṇamayaṃ. Pokkharanti vīṇāya doṇimāha. Daṇḍoti vīṇadaṇḍo. Veṭhakāti tantīnaṃ bandhanāya ceva uppīḷanāya ca dhametabbā veṭhakā. Pattakanti pokkharaṃ. Samapaññāsamucchanā mucchetvāti yathā samapaññāsamucchanā kamato tattha saṃmucchanaṃ kātuṃ sakkā, evaṃ taṃ sajjetvāti attho. 『『Samapaññāsamucchanā saṃmucchetvā』』ti ca idaṃ devaloke niyataṃ vīṇāvādanavidhiṃ sandhāya vuttaṃ. Manussaloke pana ekavīsati mucchanā. Tenevāha vīṇopamasuttavaṇṇanāyaṃ –

『『Satta sarā tayo gāmā, mucchanā ekavīsati;

Tānā cekūnapaññāsa, iccete saramaṇḍalā』』ti. (a. ni. aṭṭha. 3.55; sārattha. ṭī.

我來為您直譯這段巴利文： 344 由於離芒果林不遠，即使是一個婆羅門村也以複數形式稱為"芒果林"，如"瓦拉那城"。欄桿即欄，欄即欄桿以ka音變為ya音，在彼欄桿。因此說"如寶欄桿"等，意思是如青寶石等寶石所成欄桿。"以前"是在造石窟之前，以洞形而住，門有印達沙拉樹，因此以前稱為"印達沙拉洞"。 熱衷說是喜好，那是以欲見佛的方式，如是以精進方式轉起故說"法精進"。與帝釋相似...無。如說："以不放逸，帝釋到天眾中最勝"。"以少許"是不再做多種福業而以少量福業。 帝釋雖然具大福德畏懼，但以殊勝天界樂離別為因的憂愁和加倍的死亡恐懼所威脅而生。因此說"帝釋為死亡恐懼所制"。 以天眼見諸天名為通達相似，因此說"通達"。"特別稱呼"是獨特的親切稱呼。具可忍受性故為馬利沙。因為他們的成就以大威力忍受而現起，其他人由於不如理作意和無力而不能忍受，但彼等具可忍受性是由於無苦，因此說"即說無苦"。"或獨自"是說無天眾同來，但如馬達利等同伴當時也有。如是后說"且此尊者以輪緣聲從彼定起"。不作機會是等待帝釋智慧成熟，及觀察其他諸多天眾的法現觀。"彼"是帝釋。 "如是"是接受言說不變詞，因此說"如是應"等。"祝你好運"是對帝釋他們的祝願。 345 "親近...聽法"此義應以牧牛者經等說明。"此作機會"是此般遮尸柯對世尊作機會。 "隨行"是隨行性，而彼隨行名為一同去，因此說"同行一處去"。 "金所成"是黃金所成。"盒"說是琵琶的盒。"柄"是琵琶柄。"纏繞"是為弦的縛結和按壓而吹的纏繞。"葉"是盒。"調五十音"是如五十音依次在彼中調和，如是安置之義。"調五十音"此是關於天界固定的琵琶奏法而說。在人界則二十一音。因此在琵琶譬喻經注中說： "七音三音階，二十一調音； 四十九聲調，此等聲圓滿。"

3.243);

Tattha chajjo, usabho, gandhāro, majjhimo, pañcamo, dhevato, nisādoti ete satta sarā. Chajjagāmo, majjhimagāmo, sādhāraṇagāmoti tayo gāmā, sarasamūhāti attho. Manussaloke vādanavidhinā ekekasseva ca sarassa vasena tayo tayo mucchanā katvā ekavīsati mucchanā. Ekekasseva ca sarassa satta satta tānabhedā, yato sarassa mandataravavatthānaṃ hoti, te ekūnapaññāsa tānavisesāti, tisso duve catasso, catasso tisso duve catassoti dvāvīsati sutibhedā icchitā, ayaṃ pana ekekassa sarassa vasena satta satta mucchanā, antarasarassa ca ekāti samapaññāsāya mucchanānaṃ yogyabhāvena vīṇaṃ vajjesi. Tena vuttaṃ 『『samapaññāsa mucchanā saṃmucchetvā』』ti. Sesadeve jānāpento sakkassa gamanakālanti yojanā.

346.Atirivāti ra-kāro padasandhikaro, atīva ativiyāti vuttaṃ hoti. Pakati…pe… agamāsi maraṇabhayasaṃtajjitattā taramānarūpo. Tenevāha 『『nanu cā』』tiādi.

1. Buddhā nāma mahākāruṇikā, sadevakassa lokassa hitasukhatthāya eva uppannā, te kathaṃ atthikehi durupasaṅkamāti āha 『『ahaṃ sarāgo』』tiādi. Tadantaraṃ paṭisallīnāti yena antarena yena khaṇena upasaṅkameyya, tadantaraṃ paṭisallīnā jhānaṃ samāpannā. Tadantara-saddo vā 『『etarahī』』ti iminā samānatthoti āha 『『sampati paṭisallīnā vā』』ti.

Pañcasikhagītagāthāvaṇṇanā

348.Sāvesīti yathādhippetamucchanaṃ paṭṭhapetvā vīṇaṃ vādento taṃtaṃṭhānuppattiyā pākaṭībhūtamandatāvavatthaṃ dassento sumadhurakomalamadhupānamattamadhukāravirutāpahāsinilakkhaṇo pasannabhānī samaravaṃ tantissaraṃ sāvesi.

『『Sakyaputtova jhānena, ekodi nipako sato;

Amataṃ muni jigīsāno….

Yathāpi muni nandeyya, patvā sambodhiṃ uttama』』nti. (dī. ni.

我來為您直譯這段巴利文： 其中沙加、烏沙帕、甘達拉、馬基馬、般恰馬、迪瓦塔、尼沙達是這七音。沙加調、馬基馬調、共通調是三調，意思是聲音集合。依人界演奏方法依每一音各三調成二十一調。每一音各有七種調音變化，由此聲音有輕重區別，這四十九種調音差別，三、二、四、四、三、二、四為二十二聽聞差別，而此依每一音各七調，中間音一調，以五十調適合性而奏琵琶。因此說"調五十音"。通知其餘諸天是帝釋去時的配合。 346 "甚"中ra音是連線音，意思是說"甚"極。"自然...等...去"因為為死亡恐懼所威脅而急速。因此說"豈不"等。 347 諸佛名為大悲者，為天人世間的利益安樂而生起，他們如何難以親近求見者？因此說"我有貪"等。"彼時入定"是以某時某刻可親近，彼時入定而入禪定。或彼時-聲與"此時"同義，因此說"現在入定"。 般遮尸柯所唱偈頌註釋 348 "令聞"是安立所欲調音而奏琵琶，顯示依彼彼處生起而顯著的輕重區別，具有極甜柔蜜飲蜂鳴喜悅相的清凈聲音，令聞平等音的絃聲。 "如釋子以禪，專一具慧念； 牟尼求不死... 如牟尼已得，無上菩提樂。"

2.348);

Ca evaṃ buddhūpasañhitā. Buddhūpasañhitā pana buddhānaṃ dhammasarīraṃ ārabbha nissayaṃ katvā pavattitāti āha 『『dhammo arahatāṃ ivā』』ti. Dhammūpasañhitā, arahattūpasañhitā ca veditabbā.

Sūriyasamānasarīrāti sūriyasamānappabhāsarīrā. Tenāha 『『tassā kirā』』tiādi. Yasmā timbaruno gandhabbadevarājassa sūriyavaccha sā aṅke jātā, tasmā āha 『『yaṃ timbaruṃ devarājānaṃnissāya tvaṃ jātā』』ti. Kalyāṇaṅgatāya 『『kalyāṇī』』ti vuttāti āha 『『sabbaṅgasobhanā』』ti.

Rāgāvesavasena pubbe vuttā gāthā idānipi tameva ārabbha purato ṭhitaṃ viya ālapanto vadati.

Thanudaranti payodharañca udarañca adhippetanti āha 『『thanavemajjhaṃ udarañcā』』ti.

Kiñci kāraṇanti kiñci pīḷaṃ.

Pakatiṃ jahitvā ṭhitaṃ abhirattabhāvena.

Vāmūrūti ruciraūrū. Tenāha 『『vāmākārenā』』tiādi. Vāmavikasitarucirasundarābhirūpacārusaddā hi ekatthā daṭṭhabbā. Na tikhiṇanti na tikkhaṃ na lūkhaṃ na kakkhaḷaṃ. Mandanti mudu siniddhaṃ.

Anekabhāvoti anekasabhāvo, so pana bahuvidho nāma hotīti āha 『『anekavidho jāto』』ti. Anekabhāgoti anekakoṭṭhāso.

Tayā saddhiṃ vipaccatanti tayā sahitaṃyeva me taṃ kammaṃ vipaccatu, tayā saheva tassa kammassa phalaṃ anubhaveyyanti adhippāyo. Tayā saddhimevāti yathā cakkavattisaṃvattaniyakammaṃ tassa nissandaphalabhūtena itthiratanena saddhiṃyeva vipākaṃ deti, evaṃ taṃ me kammaṃ tayā saddhiṃyeva mayhaṃ vipākaṃ detu.

Ekodīti ekodibhāvaṃ gato, samāhitoti attho. Jigīsānoti jigīsamāno hoti. Tathābhūtova jigīsati nāmāti tathā paṭhamavikappo vutto. Dutiyavikappe pana 『『vicaratī』』ti kiriyāpadaṃ āharitvā attho vutto.

Nandeyyanti samāgamaṃ patthento vadati atisassirikarūpasobhāya.

349.Saṃsandatīti sameti, yāya mucchanāya, yena ca ākārena tantissaro pavatto, taṃ mucchanaṃ anativattento, teneva ca ākārena gītassaropi pavattoti attho. Yena ajjhāsayena bhagavā pañcasikhassa gandhabbe vaṇṇaṃ kathesi, yadatthañca kathesi, taṃ sabbaṃ vibhāvetuṃ 『『kasmā』』tiādimāha. Natthi bodhimūle eva samucchinnattā. Upekkhako bhagavā anupalittabhāvato. Suvimuttacitto bhagavā chandarāgato, sabbasmā ca kilesā. Yadi evaṃ kasmā pañcasikhassa gandhabbe vaṇṇaṃ kathesīti āha 『『sace panā』』tiādi.

Ganthitāti sandahitā, tā pana nirantaraṃ kathiyamānā rāsikatā viya hontīti āha 『『piṇḍitā』』ti. Vohāravacananti bhagavato, bhikkhūnañca purato vattabbaṃ upacāravacanaṃ.

Upanaccantiyāti upagantvā naccantiyā.

Sakkūpasaṅkamanavaṇṇanā

1. 『『Kadā saṃyūḷhā』』tiādīni vadanto paṭisammodati. Vippakārampi dasseyyāti aḍḍhakatābhinayavasena naccampi dasseyya.

我來為您直譯這段巴利文： 如是與佛相關。而與佛相關是緣于諸佛法身而轉起，因此說"如阿羅漢之法"。應知是與法相關、與阿羅漢相關。 "如日之身"是如日光輝之身。因此說"據說她"等。因為是在帝姆巴魯乾闥婆天王的太陽女兒腿上生，因此說"依止帝姆巴魯天王你生"。因善美肢體而說"端嚴"，因此說"一切肢體莊嚴"。 以貪染入故前所說偈，現在也依彼而如在前站立般呼喚而說。 "乳腹"是指乳房和腹部，因此說"乳中部和腹"。 "某事"是某壓迫。 "捨棄自然而住"是以極染著性。 "美腿"是妙麗的腿。因此說"以美的形式"等。應知美、開敷、妙麗、端莊、美麗、可愛諸詞是同義。"不銳利"是不粗糙不粗硬。"柔"是軟滑。 "多性"是多種性，而那成為多樣，因此說"成為多種"。"多分"是多部分。 "與你一起成熟"是愿我彼業與你一起成熟，意思是愿與你一起經受彼業果。"唯與你一起"是如轉輪王業與其異熟果的女寶一起成熟，如是愿我彼業唯與你一起對我成熟。 "專一"是到達專一性，意思是等持。"求"是正在求。如是存在即名為求，因此如是說第一選擇。在第二選擇中則引"行走"動詞而說義。 "歡喜"是愿求相會而說，因極華麗的色美。 349 "協調"是相合，以何調音、以何形式絃聲轉起，不超越彼調音，以彼形式歌聲也轉起之義。世尊以何意樂說贊般遮尸柯的乾闥婆，為何義而說，為顯示這一切而說"為何"等。無，因在菩提樹下已斷盡。世尊舍離因無執著性。世尊心善解脫于欲貪及一切煩惱。若如是為何說贊般遮尸柯的乾闥婆？因此說"若然"等。 "結"是連結，而那無間說時如成堆般，因此說"積集"。"言說語"是應在世尊和比丘前說的客氣語。 "近舞"是靠近而舞。 帝釋親近註釋 350 說"何時集合"等而互相問候。"會顯示變化"是以半身表情方式顯示舞。

1. 『『Abhivadito sakko devānamindo』』tiādīnaṃ 『『tena kho pana samayenā』』tiādīnaṃ (pārā. 16, 24) viya saṅgītikāravacanabhāve saṃsayo natthi, 『『evañca pana tathāgatā』』ti idha pana siyā saṃsayoti 『『dhammasaṅgāhakattherehi ṭhapitavacana』』nti vatvā itarassāpi tathābhāvaṃ dassetuṃ 『『sabbameta』』ntiādi vuttaṃ. Vuḍḍhivacanena vuttoti 『『sukhī hotu pañcasikha sakko devānaṃ indo』』ti āsīsavādaṃ vutto. 『『Bhagavato pāde sirasā vandatī』』ti vadanto abhivādeti nāma 『『sukhī hotū』』ti āsīsavādassa vadāpanato. Tathā pana āsīsavādaṃ vadanto abhivadati nāma sabbakālaṃ tatheva tiṭṭhanato.

Uruṃ vepullaṃ dassati dakkhatīti urundā vibhattialopena. Vivaṭā aṅgaṇaṭṭhānaṃ. Yo pakatiyā guhāyaṃ andhakāro, so antarahitoti yo tassaṃ guhāyaṃ satthu samantato asītihatthato ayaṃ pākatiko andhakāro, so devānaṃ vatthābharaṇasarīrobhāsehi antarahito, āloko sampajji. Asītihatthe pana buddhālokeneva andhakāro antarahito, na ca samattho devānaṃ obhāso buddhānaṃ abhibhavituṃ.

352.Cirappaṭikāhanti cirappabhutiko ahaṃ. Aḍḍakaraṇaṃ nāma natthi avivādādhikaraṇaṭṭhāne nibbattattā. Kīḷādīnipīti ādi-saddena dhammassavanādiṃ saṅgaṇhāti.

Salaḷamayagandhakuṭiyanti salaḷarukkhehi raññā pasenadinā kāritagandhakuṭiyaṃ. Tenassāti tena phaladvayādhigamena pahīnaoḷārikakāmarāgatāya assā bhūjatiyā devaloke abhiratiyeva natthi. Cakkanemisaddena tamhā samādhimhā vuṭṭhitoti ettha adhippāyaṃ ajānantā 『『ārammaṇassa adhimattatāya samāpattito vuṭṭhānaṃ jāta』』nti maññeyyunti taṃ paṭikkhipanto 『『samāpanno saddaṃ suṇātīti no vata re vattabbe』』ti āha. Sati ca ārammaṇasaṅghaṭṭanāyaṃ gahaṇenapi bhavitabbanti adhippāyena 『『suṇātī』』ti vuttaṃ, itaro 『『paṭhamaṃ jhānaṃ samāpannassa saddo kaṇṭako』』ti vacanamattaṃ nissāya sabbassāpi jhānassa saddo kaṇṭakoti adhippāyena paṭikkhepaṃ asahanto 『『nanu bhagavā…pe…bhaṇatī』』ti imameva suttapadaṃ uddhari. Tattha yathā dosadassanapaṭipakkhabhāvanāvasena paṭighasaññānaṃ suppahīnattā mahatāpi saddena arūpasamāpattito na vuṭṭhānaṃ, evaṃ 『『uppādo bhayaṃ, anuppādo khema』』ntiādinā sammadeva dosadassanapaṭipakkhabhāvanāvasena sabbāsampi lokiyasaññānaṃ aggamaggena samatikkantattā ārammaṇādhigamatāya na kadāci phalasamāpattito vuṭṭhānaṃ hotīti. Tathā pana na suppahīnattā paṭighasaññānaṃ sabbarūpasamāpattito vuṭṭhānaṃ hoti, paṭhamajjhānaṃ pana appakampi saddaṃ na sahatīti taṃsamāpannassa 『『saddo kaṇṭako』』ti vuttaṃ. Yadi pana paṭighasaññānaṃ vikkhambhitattā mahatāpi saddena arūpasamāpattito na vuṭṭhānaṃ hoti, pageva maggaphalasamāpattito. Tenāha 『『cakkanemisaddenā』』tiādi. Cakkanemisaddenāti ca nayidaṃ karaṇavacanaṃ hetumhi, karaṇe vā atha kho sahayoge. Imameva hi atthaṃ dassetuṃ 『『bhagavā panā』』tiādi vuttaṃ.

Gopakavatthuvaṇṇanā

我來為您直譯這段巴利文： 351 "帝釋天王禮敬"等如"爾時"等為結集者語無疑，但"如是諸如來"此處可能有疑，因此說"結集長老所置的語"，為顯示其他也如是而說"這一切"等。以增長語而說是以"般遮尸柯，愿帝釋天王安樂"祝願語而說。說"禮敬世尊足"為禮敬，因令說"愿安樂"祝願語。如是說祝願語為問候，因為常時如是住。 "寬廣"以略去語尾變化。"開朗"是空地處。若洞中原有黑暗，則消失，就是說在彼洞中從師四周八十肘這自然黑暗，以諸天衣飾身光消失，成為光明。但在八十肘中以佛光消黑暗，諸天光明不能勝過諸佛。 352 "長時"是我從久遠以來。"訴訟"是無爭議事處生故無。"遊戲等"以等字攝取聞法等。 "沙羅木香室"是巴謝納迪王以沙羅木所造香室。"彼之"是以證得二果斷粗欲貪故，彼浮阇提天女于天界即無喜樂。"以輪緣聲從彼定起"此中不知意趣者會認為"因所緣過強而出定"，為遮此而說"不應說入定者聞聲"。若有所緣撞擊則應有領受，以此意趣說"聞"，另一人依"入初禪者聲為刺"語句，以一切禪定聲為刺的意趣不能承受遮止而引"豈非世尊...說"此經文。其中如以見過患對治修習故斷除嗔想善，則以大聲也不從無色定出，如是以"生起為怖畏，不生為安穩"等善見過患對治修習故，以極道超越一切世間想，則因所緣證得故從果定不出。但因不善斷嗔想故從一切色定出，而初禪連少聲也不能忍，因此說入彼定者"聲為刺"。若因制伏嗔想故以大聲也不從無色定出，何況從道果定。因此說"以輪緣聲"等。"以輪緣聲"此非作因表工具或因，而是伴隨義。為顯示此義而說"但世尊"等。 牧牛人事註釋

353.Paripūrakārinīti paripuṇṇāni, parisuddhāni ca katvā rakkhitavatī. 『『Itthitta』』ntiādi tattha virajjanākāradassanaṃ. Dhitthibhāvaṃitthibhāvassa dhikkāro hetūti attho. Alanti paṭikkhepavacanaṃ, payojanaṃ natthīti attho. Virājetīti jigucchati. Etā sampattiyoti cakkavattisiriādikā etā yathāvuttasampattiyo. Tasmā pubbaparicayena upaṭṭhitanikantivasena. Upaṭṭhānasālanti sudhammadevasabhaṃ.

Soti gopakadevaputto. Vaṭṭetvā vaṭṭetvāti tomarādiṃ vattentena viya codanavacanaṃ parivaṭṭetvā parivaṭṭetvā. Gāḷhaṃ vijjhitabbāti gāḷhataraṃ ghaṭṭetabbā.

Kuto mukhāti kuto pavattañāṇamukhā. Tenāha 『『aññavihitakā』』ti. Katapuññeti sammā katapuññe dhamme.

Dāyoti lābho. So hi dīyati tehi dātabbattā dāyo, yesaṃ dīyati, tehi laddhattā lābhoti ca vuccati. Saṅkhāre…pe… patiṭṭhahiṃsu katādhikārattā. Tattha tāvatiṃsabhavane ṭhitānaṃyeva nibbatto yathā sakkassa indasālaguhāyaṃ ṭhitasseva sakkattabhāvo.

Nikantiṃ tasmiṃ gandhabbakāye ālayaṃ samucchindituṃ na sakkonto.

354.Attanāva veditabboti attanāva adhigantvā veditabbo, na parappaccayikena. Tumhehi vuccamānānīti kevalaṃ tumhehi vuccamānāni.

Viyāyāmāti vissaṭṭhaṃ vīriyaṃ santāne pavattema. Pakatiyāti rūpāvacarabhāvena, 『『anussara』』nti vā pāṭho.

Kāmarāgo eva 『『chando rāgo chandarāgo』』tiādi pavattibhedena saṃyojanaṭṭhena 『『kāmarāgasaṃyojanānī』』ti, yogaganthādipavattiākārabhedena 『『kāmabandhanānī』』ti ca vutto. Pāpimayogānīti ettha pana sesayogaganthānampi vasena attho veditabbo.

Duvidhānanti vatthukāmakilesakāmavasena duvidhānaṃ.

『『Ettha kiṃ, tattha ki』』nti ca padadvaye kinti nipātamattaṃ. Cātuddisabhāveti tesaṃ buddhādīnaṃ tiṇṇaṃ ratanānaṃ catuddisayogyabhāve appaṭihaṭabhāve. Buddharatanañhi mahākāruṇikatāya, anāvaraṇañāṇatāya, paramasantuṭṭhatāya ca cātuddisaṃ, dhammaratanaṃ svākkhātatāya, saṅgharatanaṃ suppaṭipannatāya. Tenāha 『『sabbadisāsu asajjamāno』』ti.

Majjhimassa paṭhamajjhānassa adhigatattā tāvadeva kāyaṃ brahmapurohitaṃ adhigantvā tāvadeva purimaṃ jhānasatiṃ paṭilabhitvā taṃ jhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā orambhāgiyasaṃyojanasamucchindanena maggaphalavisesaṃ anāgāmiphalasaṅkhātaṃ visesaṃ ajjhagaṃsu adhigacchiṃsu. Keci pana 『『kāmāvacarattabhāvena maggaphalāni adhigacchiṃsūti adhippāyena pañcamassa jhānassa anadhigatattā suddhāvāsesu na uppajjiṃsu, paṭhamajjhānalābhitāya pana brahmapurohitesu nibbattiṃsū』』ti vadanti.

Maghamāṇavavatthuvaṇṇanā

我來為您直譯這段巴利文： 353 "完全行者"是圓滿清凈地受持。"女性等"是顯示其中離染方式。"呸,女性"意思是厭惡女性為因。"夠了"是拒絕語，意思是無需要。"厭離"是厭惡。"這些成就"是轉輪王等這些如上所說成就。因此以前習氣而現起欲求力。"集會堂"是善法天堂。 "彼"是牧牛天子。"轉來轉去"是如轉動長矛等般轉來轉去責問語。"應重擊"是應更重地敲擊。 "從何門"是從何轉起知門。因此說"意在他處"。"已作福"是善作福的法。 "給予"是獲得。因為它被給予所以是給予，因為由他們得到所以稱為獲得。"諸行...等...安住"因為已作勝業。於此如在三十三天住者生，如帝釋在因陀娑羅洞時即成為帝釋。 不能斷除對彼乾闥婆身的執著。 354 "應自知"是應自證而知,不依他緣。"由你們所說"是僅由你們所說。 "我們精進"是令解脫精進于相續。"自性"是以色界性，或讀作"憶念"。 欲貪以"欲、貪、欲貪"等轉起差別，以繫縛義說"欲貪結"，以瑜伽系等轉起形態差別說"欲縛"。在"惡魔瑜伽"中應知依其餘瑜伽系義理解。 "二種"是依欲事與煩惱欲。 在"此中何、彼中何"二詞中"何"是不變詞。"四方性"是彼等佛等三寶的四方適應性無礙性。因為佛寶以大悲性、無障礙智性、最上滿足性而為四方，法寶以善說性，僧寶以善行性。因此說"於一切方無著"。 因證得中等初禪故，即證得梵輔天身，即得前禪念，以彼禪為基礎增長觀，以斷欲界結證得道果殊勝，即證得阿那含果殊勝。有些人說"依欲界身而證道果的意趣,因未證第五禪故不生凈居,但因得初禪故生於梵輔"。 摩伽摩納瓦事註釋

355.Visuddhoti visuddhaajjhāsayo, upanissayasampannoti adhippāyo. Gāmakammakaraṇaṭṭhānanti gāmikānaṃ upaṭṭhānaṭṭhānaṃ vadati. Tāvatakenevāti attanā sodhitaṭṭhāneva aññassa āgantvā avaṭṭhāneneva. Satiṃ paṭilabhitvāti 『『aho mayā katakammaṃ saphalaṃ jāta』』nti yoniso cittaṃ uppādetvā.

Pāsāṇeti maggamajjhe uccatarabhāvena ṭhitapāsāṇe. Uccāletvāti uddharitvā. Etassa saggassa gamanamagganti etassa candādīnaṃ uppattiṭṭhānabhūtassa saggassa gamanamaggaṃ puññakammaṃ.

Sugativasena laddhabbaṃ, kahāpaṇañcāti kahāpaṇaṃ, daṇḍavasena laddhabbaṃ bali daṇḍabali. Gahapatikākiṃ karissantīti gahapatikā nāma aṭavikā viya visamanissitā, te na kañci anatthaṃ karissanti, evaṃ tayā jānamānena kasmā mayhaṃ na kathitanti yadipi pubbe na kathitaṃ, etarahi pana bhayena kathitaṃ, mā mayhaṃ dosaṃ kareyyātha, ārocitakālato paṭṭhāya na mayhaṃ dosoti vadati.

Nibaddhanti ekantikaṃ.

Pisuṇesīti pisuṇakammamakāsi, tumhākaṃ antare mayhaṃ pesuññaṃ upasaṃharatīti attho. Puna aharaṇīyaṃ brahmadeyyaṃ katvā. Mayhampīti mayhampi atthāya maṃ uddissa puññakammaṃ karotha. Nīluppalaṃ nāma vikasamānaṃ udakato uggantvāva vikasati, evaṃ ahutvā antoudake pupphitaṃ nīluppalaṃ viya. Amhākaṃ panidaṃ puññakammaṃ bhavantarūpapattiyā vinā imasmiṃyeva attabhāve vipākaṃ detīti yojanā. Cintāmattakampīti domanassavasena cintāmattakampi.

Pagevāti kālasseva, ativiya pātoti attho. Kaṇṇikūpaganti kaṇṇikayogyaṃ. Tacchetvā maṭṭhaṃ katvā kaṇṇikāya kattabbaṃ sabbaṃ niṭṭhapetvā. Tathā hi sā vatthena veṭhetvā ṭhapitā.

Cayabandhanaṃ sālāya adhiṭṭhānasajjanaṃ. Kaṇṇikamañcabandhanaṃ kaṇṇikārohanakāle āruhitvā avaṭṭhānaaṭṭakaraṇaṃ.

Yassa atthate phalake yassa phalake atthateti yojanā.

Avidūreti sālāya, koviḷārarukkhassa ca avidūre. Sabbajeṭṭhikāti sabbāsaṃ tassa bhariyānaṃ jeṭṭhikā sujātā.

Tassevāti sakkasseva. Santiketi samīpe santikāvacarā hutvā nibbattā. Dhajena saddhiṃ sahassayojaniko pāsādo.

Kakkaṭakavijjhanasūlasadisanti kakkaṭake gaṇhituṃ tassa bilapariyantassa vijjhanasūcisadisaṃ.

Maccharūpenāti matamaccharūpena. Osaratīti pilavanto gacchati. Tassāpi bakasakuṇikāya pañca vassasatāni āyu ahosi devanerayikānaṃ viya manussapetatiracchānānaṃ āyuno aparicchinnattā.

Ukkuṭṭhimakāsīti uccāsaddamakāsi.

Pubbasannivāsenāti purimajātīsu cirasannivāsena. Evañhi ekaccānaṃ diṭṭhamattenapi sineho uppajjati. Tenāha bhagavā –

『『Pubbeva sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake』』ti. (jā. 1.2.174);

Avasesesūti asure, sakkaṃ ṭhapetvā dvīsu devalokesu deveva sandhāya vadati.

Atthanissitanti attano, paresañca atthameva hitameva nissitaṃ, taṃ pana hitaṃ sukhassa nidānanti āha 『『kāraṇanissita』』nti.

Pañhaveyyākaraṇavaṇṇanā

我來為您直譯這段巴利文： 355 "清凈"是清凈意樂，意思是具足善緣。"村事作處"說的是村民的服務處。"僅以此"是僅以自己清凈處他人來住立。"得念"是生起"啊,我所作業已成果"如是如理心。 "石"是在道中高立之石。"舉起"是提起。"此天的去道"是此日月等生起處的天去道福業。 "以善趣得迦訶般那和刑罰得的稅"是迦訶般那與刑罰稅。"居士們將作何"是說居士們如林住者依不平等，他們不會作任何危害，如是你知道為何不告訴我？雖然以前未說，但現在因怖畏而說，勿對我作過，從告知時起不是我的過失。 "恒常"是確定。 "誹謗"是作誹謗業，意思是在你們中帶來對我的離間。再作不可取的梵施。"我也"是為我也為指我而作福業。"青蓮"名生起時從水升起而開,不如是而在水內開花的青蓮般。而我們此福業不待生他身而在此身即與果報,是為配合。"僅思"是僅以憂而思。 "太早"是早晨，意思是極早。"適合椽"是適合作椽。削平磨光作椽當作一切完成。因此她以布包裹而置。 "疊架"是堂的基礎準備。"椽臺架"是登椽時登上住立的架子。 "在所鋪板上"配合為在所鋪其板上。 "不遠"是在堂與波羅蜜樹不遠。"最上"是他所有妻子中最上的須阇塔。 "彼之"是帝釋之。"近"是生為近侍。與旗幟共千由旬宮殿。 "如蟹鉤針"如捕蟹的洞邊鉤針。 "以死魚形"是以死魚形。"沉"是浮行。彼鶴鳥也有五百歲壽命，因天、地獄、人、鬼、畜生壽量無限定。 "歡呼"是作高聲。 "以前同住"是前生長時同住。如是有些人僅見即生愛。因此世尊說： "以前同住，或現利益， 如是生愛，如蓮在水。" "其餘"是除帝釋外說二天界諸天。 "依義"是依自他義利，而彼義利為樂因，因此說"依因"。 問答釋注

357.Kiṃsaṃyojanāti kīdisasaṃyojanā. Satte anatthe saṃyojenti bandhantīti saṃyojanānīti āha 『『kiṃbandhanā, kena bandhanena baddhā』』ti. Puthukāyāti bahū sattakāyāti āha 『『bahū janā』』ti. Veraṃ vuccati dosoti āha 『『averāti appaṭighā』』ti. Āvudhena sarīre daṇḍo āvudhadaṇḍo, dhanassa dāpanatthena daṇḍo dhanadaṇḍo, tadubhayākaraṇena tato vinimutto adaṇḍo, sampattiharaṇato, saha anatthuppattito ca sapatto, paṭisattūti āha 『『asapattāti apaccatthikā』』ti. Byāpajjhaṃ vuccati cittadukkhaṃ, tabbirahitā abyāpajjhāti āha 『『vigatadomanassā』』ti. Pubbe 『『averā』』ti padena sambaddhāghātakābhāvo vutto. Tenāha 『『appaṭighā』』ti. 『『Averino』』ti pana imināpi kopamattassapi anuppādanaṃ. Tenāha 『『katthaci kopaṃ na uppādetvā』』ti. 『『Viharemū』』ti ca padaṃ purimapadehipi yojetabbaṃ 『『averā viharemū』』tiādinā. Ayañca averādibhāvo saṃvibhāgena pākaṭo hotīti dassetuṃ 『『accharāyā』』ti ādiṃ vatvā 『『iti ce nesaṃ hotī』』ti vuttaṃ. Cittuppatti daḷhatarāpi hutvā pavattatīti dassetuṃ 『『dānaṃ datvā, pūjaṃ katvā ca patthayantī』』ti vuttaṃ. Iti ceti ce-saddo anvayasaṃsaggena parikappetīti āha 『『evañca nesa』』nti.

Yāya kāyaci paresaṃ sampattiyā khīyanaṃ usūyanaṃ asahanaṃ lakkhaṇaṃ etissāti parasampattikhīyanalakkhaṇā, yadaggena attasampattiyā parehi sādhāraṇabhāvaṃ asahanalakkhaṇaṃ, tadaggenassa 『『nigūhanalakkhaṇa』』ntipi vattabbaṃ. Tathā hissa porāṇā 『『mā idaṃ acchariyaṃ aññesaṃ hotu, mayhameva hotūti macchariya』』nti nibbacanaṃ vadanti. Abhidhamme 『『yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā』』tiādinā (dha. sa. 1126) nikkhepakaṇḍe, 『『yā etesu paresaṃ lābhādīsu kiṃ iminā imesa』』ntiādinā taṃsaṃvaṇṇanāyañca vuttāneva, tasmā tattha vuttanayeneva veditabbānīti adhippāyo.

Yasmā pana issāmacchariyāni bahvādīnavāni, tesaṃ vibhāvanā lokassa bahukārā , tasmā abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 1125) vibhāvitānampi tesaṃ diṭṭhadhammikepi samparāyike piādīnave dassento 『『āvāsamacchariyena panā』』tiādimāha. Etthāti etesu issāmacchariyesu, etesu vā āvāsamacchariyādīsu pañcasu macchariyesu. Saṅkāraṃ sīsena ukkhipitvāva vicarati tattha laggacittatāya, nihīnajjhāsayatāya ca. Mamāti mayā, ayameva vā pāṭho. Lohitampi mukhato uggacchati cittavighātena saṃtattahadayatāya. Kucchivirecanampi hoti atijalaggino. Añño vibhavapaṭivedhadhammo ariyānaṃyeva hoti, te ca taṃ na maccharāyanti macchariyassa sabbaso pahīnattā. Paṭivedhadhamme macchariyassa asambhavo evāti āha 『『pariyattidhammamacchariyena cā』』ti. Vaṇṇamacchariyena dubbaṇṇo, dhammamacchariyena eḷamūgo duppañño hoti.

我來為您直譯這段巴利文： 357 "何繫縛"是如何繫縛。繫縛眾生於無益處故稱繫縛，因此說"何縛，以何縛而縛"。"多眾"是眾多眾生身，因此說"眾多人"。怨稱為瞋，因此說"無怨即無瞋"。以武器于身為杖為武器杖，以令給財為杖為財杖，不作彼二者故脫離彼為無杖，奪取財產及俱生無益故為敵人、對敵，因此說"無敵即無對敵"。惱害稱為心苦，離彼為無惱害，因此說"離憂"。前以"無怨"詞說無殺害性。因此說"無瞋"。而以"無怨"此也說不生起瞋恚。因此說"於何處不生瞋"。"我們住"詞也應與前詞配合如"無怨住"等。此無怨等以分享而顯著，為顯示此而說"天女"等后說"如是若彼等"。心生起更強而轉，為顯示此而說"施捨、作供養而愿求"。"如是"中ce詞與語連合而假設，因此說"如是彼等"。 以任何他人成就而嫉妒、羨慕、不堪為相為以他人成就嫉妒相，以自己成就不堪與他人共有為相同程度，以此程度應說為"隱藏相"。如是古人說"愿此稀有不屬他人，僅屬我己為慳吝"之詞源。阿毗達摩中"於他人獲得、恭敬、尊重、尊敬、禮拜、供養中之妒、妒忌"等於分類品，"于彼等他人獲得等中'此于彼等何用'"等於其註釋中已說，因此應依彼處所說方式了知，是為意趣。 又因嫉妒、慳吝多過患，顯示彼等對世間多所作為，因此雖在阿毗達摩注中已顯示，為示現法及來世等過患而說"以住處慳吝"等。"此中"是於此等嫉妒慳吝，或於此等住處慳吝等五慳吝。因執著于彼及下劣意樂而頭頂垃圾而行。"我"是我所，或此即是讀法。因心惱熱心故口出血。因極火熱而腹瀉。其他遍知法唯聖者有，彼等不慳吝彼，因慳吝完全斷盡。于證法中慳吝完全不可能，因此說"以教法慳吝"。以容色慳吝成丑，以法慳吝成啞愚鈍。

『『Apicā』』tiādi pañcannaṃ macchariyānaṃ vasena kammasarikkhakavipākadassanaṃ. Āvāsamacchariyena lohagehe paccati paresaṃ āvāsapaccayahitasukhanisedhanato. Kulamacchariyena appalābho hoti parehi kulesu laddhabbalābhanisedhanato, appalābhoti ca alābhoti attho. Lābhamacchariyena gūthaniraye nibbattati lābhahetu parehi laddhabbassa assādanisedhanato. Sabbathāpi nirassādo hi gūthanirayo. Vaṇṇo nāma na hotīti sarīravaṇṇo, guṇavaṇṇoti duvidhopi vaṇṇo nāmamattenapi na hoti, tattha tattha nibbattamāno virūpo eva hoti. Sampattinigūhanasabhāvena macchariyena virūpite santāne yebhuyyena guṇā patiṭṭhameva na labhanti, ye ca patiṭṭhaheyyuṃ, tesampi vasenassa vaṇṇo na bhaveyya. Te hi tassa loke rattiṃ khittā sarā viya na paññāyanti. Dhammamacchariyenakukkuḷaniraye.Sotāpattimaggenapahīyati apāyagamanīyabhāvato. Verādīhi na parimuccantiyeva tapparimuccanāya icchāya appattabbattā jātiādidhammānaṃ sattānaṃ jātiādīhi viya.

Tiṇṇā mettha kaṅkhāti ma-kāro padasandhikaro. Etasmiṃ pañheti etasmiṃ 『『kiṃsaṃyojanā nu kho』』ti evaṃ ñātuṃ icchite atthe. Tumhākaṃ vacanaṃ sutvāti 『『issāmacchariyasaṃyojanā』』ti evaṃ pavattaṃ tumhākaṃ vissajjanavacanaṃ sutvā. Kaṅkhā tiṇṇāti yathāpucchite atthe saṃsayo tarito vigato desanānussaraṇamattena, na samucchedavasenāti āha 『『na maggavasenā』』tiādi. Ayampi kathaṃkathā vigatāti kaṅkhāya vigatattā eva tassā pavattiākāravisesabhūtā 『『idaṃ katha idaṃ katha』』nti ayampi kathaṃkathā vigatā apagatā.

358.Nidānādīni mahānidānasuttavaṇṇanāyaṃ (dī. ni. aṭṭha.

我來為您直譯這段巴利文： "又"等是顯示五慳吝業相應果報。以住處慳吝而生銅屋地獄，因遮止他人住處緣之利益安樂。以家族慳吝得少利，因遮止他人應得於諸家族之利，"少利"意思是無利。以獲得慳吝生糞地獄，因遮止他人應得利益之享受。糞地獄實在一切方面無味。"無容色"是身容色與德容色二種容色連名字也無，于彼彼處生即成醜陋。以慳吝隱藏成就性而令相續醜陋，諸德多分不得住立，若得住立，以彼等力量亦無容色。因彼等如夜投之箭不顯現於世間。以法慳吝生炭火地獄。以預流道斷除，因成為趣向惡趣性。不能完全解脫怨等，因不能達到解脫彼之愿求，如眾生之生等法不能脫離生等。 "我於此渡疑"中ma音是字連音。"於此問"是於此"以何繫縛呢"如是欲知義。"聞汝言"是聞"以嫉妒慳吝繫縛"如是轉起汝等答語。"渡疑"是僅以憶念教說而度脫所問義之疑惑，非由道力，因此說"非由道"等。"此疑惑亦去"是因疑去故，彼轉起行相差別之"此如何此如何"此疑惑亦去除。 358 "因緣"等在大因緣經注中<.Assistant>

2.95) vuttatthāneva. Piyānaṃ attano pariggahabhūtānaṃ sattasaṅkhārānaṃ parehi sādhāraṇabhāvāsahanavasena, nigūhanavasena ca pavattanato piyasattasaṅkhāranidānaṃ macchariyaṃ, appiyānaṃ pariggahabhūtānaṃ sattānaṃ, saṅkhārānañca asahanavasena pavattiyā appiyasattasaṅkhāranidānā issā. Yañhi kiñci appiyasambandhaṃ bhaddakampi taṃ kodhanassa appiyamevāti. Ubhayanti macchariyaṃ, issā cāti ubhayaṃ. Ubhayanidānanti piyanidānañceva appiyanidānañca. Piyāti iṭṭhā. Keḷāyitāti dhanāyitā. Mamāyitāti mamattaṃ katvā pariggahitā. Issaṃ karotīti 『『kiṃ imassa iminā』』ti tassa piyasattalābhāsahanavasena ussūyati, tameva piyasattaṃ yācito. Aho vatassāti sādhu vata assa. 『『Imassa puggalassa evarūpaṃ piyavatthu na bhaveyyā』』ti issaṃ karoti usūyaṃ uppādeti. Mamāyantāti keḷāyantā. Appiyeti appiye satte tesaṃ satāpato. Assāti puggalassa, yena te laddhā. Teti sattasaṅkhārā, sacepi amanāpā honti appiyehi samudāgatattā. Viparītavuttitāyāti ayāthāvagāhitāya. Ko añño evarūpassa lābhīti tena attānaṃ sambhāvento issaṃ vā karoti. Aññassa tādisaṃ uppajjamānampi 『『aho vatassa evarūpaṃ na bhaveyyā』』ti issaṃ vā karoti, ayañca nayo heṭṭhā vuttanayattā na gahito.

Vatthukāmānaṃ pariyesanavasena pavatto chando pariyesanachando. Paṭilābhapaccayo chando paṭilābhachando. Paribhuñjanavasena pavatto chando paribhogachando. Paṭiladdhānaṃ sannidhāpanavasena, saṅgopanavasena ca pavatto chando sannidhichando. Diṭṭhadhammikameva payojanaṃ cintetvā vissajjanavasena pavatto chando vissajjanachando. Tenāha 『『katamo』』tiādi.

Ayaṃ pañcavidhopi atthato taṇhāyanamevāti āha 『『taṇhāmattamevā』』ti.

Evaṃ vutto 『『lābhaṃ paṭicca vinicchayo』』ti evaṃ mahānidānasutte (dī. ni.

我來為您直譯這段巴利文： 2.95 已說義。因對可愛的己所攝受眾生行不堪與他人共有性及隱藏性而轉起故，慳吝以可愛眾生行為因，因對不可愛的所攝受眾生與行以不堪性而轉起故，嫉妒以不可愛眾生行為因。因為任何不可愛相關之善事對瞋者亦是不可愛。"二者"是慳吝與嫉妒二者。"二因"是可愛因與不可愛因。"可愛"是可意。"寶愛"是珍視。"我所"是作我執而攝受。"作嫉"是以"此人何用此"而不堪彼可愛眾生獲得而嫉妒，被乞求彼可愛眾生。"啊愿他"是愿他善。"愿此人無如是可愛事"而作嫉生嫉妒。"我所執"是寶愛。"不可愛"是不可愛眾生之彼等存在。"彼"是人，由彼獲得。"彼等"是眾生行，即使不適意因由不可愛而得。"相反轉起"是以不如實領會。"誰他如是得"而以此尊重自己而作嫉。或他如是生起"啊愿他無如是"而作嫉，此理因已說前理故不取。 以追求欲事而轉起之慾為追求欲。獲得緣之慾為獲得欲。以受用而轉起之慾為受用欲。以儲藏已得與守護而轉起之慾為儲藏欲。思維現法義利而施捨轉起之慾為施捨欲。因此說"何者"等。 此五種義理即是渴愛，因此說"僅是渴愛"。 如是說"依獲得之決定"如是于大因緣經;

2.103) vutto vinicchayavitakko vitakko nāma, na yo koci vitakko. Idāni yathāvuttaṃ vinicchayavitakkaṃ atthuddhāranayena nīharitvā dassetuṃ 『『vinicchayo』』tiādi vuttaṃ. Aṭṭhasatanti aṭṭhādhikaṃ sataṃ, tañca kho taṇhāvicaritānaṃ sataṃ, na yassa kassacīti dassetuṃ 『『taṇhāvicarita』』nti vuttaṃ. Taṇhāvinicchayo nāma taṇhāya vasena vakkhamānanayena ārammaṇassa vinicchinanato. Diṭṭhidassanavasena 『『idameva saccaṃ, moghaṃ añña』』nti vinicchinanato diṭṭhivinicchayo nāma. Iṭṭhaṃ paṇītaṃ, aniṭṭhaṃ appaṇītaṃ, piyāyitabbaṃ piyaṃ, appiyāyitabbaṃ appiyaṃ, tesaṃ vavatthānaṃ taṇhāvasena na hoti. Taṇhāvasena hi ekacco kiñci vatthuṃ paṇītaṃ maññati, ekacco hīnaṃ, ekacco piyāyati, ekacco nappiyāyati. Tenāha 『『tadeva hī』』tiādi . 『『Dassāmī』』ti idaṃ vissajjanachande vuttanayena ceva vaṭṭūpanissayadānavasena ca veditabbaṃ. Tampi hi taṇhāchandahetukanti.

Yattha sayaṃ uppajjanti, taṃ santānaṃ saṃsāre papañcenti vitthārayantīti papañcā. Yassa ca uppannā, taṃ 『『ratto』』ti vā 『『satto』』ti vā 『『micchābhiniviṭṭho』』ti vā papañcenti byañjentīti papañcā. Yasmā taṇhādiṭṭhiyo adhimattā hutvā pavattamānā taṃsamaṅgīpuggalaṃ pamattākāraṃ pāpenti, māno pana jātimadādi vasena mattākārampi, tasmā 『『mattapamattākārapāpanaṭṭhenā』』ti vuttaṃ. Saṅkhā vuccati koṭṭhāso bhāgaso saṅkhāyati upaṭṭhātīti. Yasmā papañcasaññā taṃtaṃdvāravasena, ārammaṇavasena ca bhāgaso vitakkassa paccayā honti, na kevalā, tasmā papañcasaññāsaṅkhānidāno vitakko vutto, papañcasaññānaṃ vā anekabhedabhinnattā taṃsamudāyo 『『papañcasaññāsaṅkhā』』ti vutto. Papañcasaññāsaṅkhāggahaṇena ca anavaseso dukkhasamudayo vutto taṃtaṃ nimittattā vaṭṭadukkhassāti.

Yo nirodho vūpasamoti nirodhasaccamāha. Tassa sāruppanti tassa papañcasaññāsaṅkhāya nirodhassa vūpasamassa adhigamupāyatāya sāruppaṃ anucchavikaṃ, etena vipassanaṃ vadati. Tattha yathāvuttanirodhe ārammaṇakaraṇavasena gacchati pavattatīti tatthagāminī, etena maggaṃ. Tenāha 『『saha vipassanāya maggaṃ pucchatī』』ti.

Vedanākammaṭṭhānavaṇṇanā

我來為您直譯這段巴利文： 2.103 所說的決定尋名為尋，不是任何尋。現在為顯示如上所說決定尋以意義引導方式而說"決定"等。"百零八"是八增百，而彼實是渴愛行百，不是任何，為顯示此而說"渴愛行"。名為渴愛決定是依渴愛力如將說方式決定所緣故。以見見力"此即真實，他虛妄"而決定故名為見決定。可意為勝，不可意為非勝，應愛為愛，不應愛為不愛，彼等安立不由渴愛力。因以渴愛力或有認為某事物為勝，或有認為劣，或有愛，或有不愛。因此說"彼即"等。"我將給"此應依施捨欲說方式及輪迴依給予力了知。因彼亦以渴愛慾為因。 於何處自生起，使彼相續于輪迴增廣擴充套件為戲論。于誰生起，使彼顯示為"貪者"或"執著者"或"邪執著者"為戲論。因渴愛見過度而轉起令具彼者成放逸狀，而慢則依生慢等令成醉態，因此說"以令成醉放逸狀義"。數稱為部分因分分計數而現起。因戲論想以彼彼門，以所緣而分分為尋之緣，非單獨，因此說尋以戲論想數為因，或因戲論想種種差別分故說其總集為"戲論想數"。以戲論想數攝取說無餘苦集，因是彼彼輪迴苦之相故。 "彼止息寂滅"說寂滅諦。"彼相應"是彼戲論想數之止息寂滅之證得方便相應適宜，以此說觀。於此如所說寂滅以作所緣力而去轉起為趣向彼，以此說道。因此說"與觀俱問道"。 受業處註釋;

359.Pucchitameva kathitaṃ. Yasmā sakkena devānaṃ indena papañcasaññāsaṅkhānirodhagāminipaṭipadā pucchitāva, bhagavā ca tadadhigamupāyaṃ arūpakammaṭṭhānaṃ tassa ajjhāsayavasena vedanāmukhena kathento tisso vedanā ārabhi, iti pucchitameva kathentena pucchānusandhivasena sānusandhimeva ca kathitaṃ. Na hi buddhānaṃ ananusandhikā kathā nāma atthi. Idānissa vedanāmukhena arūpakammaṭṭhānasseva kathane kāraṇaṃ dassetuṃ 『『devatānañhī』』tiādi vuttaṃ. Karajakāyassa sukhumatāvacaneneva accantamudusukhumālabhāvāpi vuttā evāti daṭṭhabbaṃ. Kammajanti kammajatejaṃ. Tassa balavabhāvo uḷārapuññakammanibbattattā, ativiya garumadhurasiniddhasuddhāhārajīraṇato ca. Ekāhārampīti ekāhāravārampi. 『『Vilīyantī』』ti etena karajakāyassa mandatāya kammajatejassa balavabhāvena āhāravelātikkamena nesaṃ balavatī dukkhavedanā uppajjamānā supākaṭā hotīti dasseti. Nidassanamattañcetaṃ , sukhavedanāpi pana nesaṃ uḷārapaṇītesu ārammaṇesu uparūpari aniggahaṇavasena pavattamānā supākaṭā hutvā upaṭṭhātiyeva. Upekkhāpi tesaṃ kadāci uppajjamānā santapaṇītarūpā eva iṭṭhamajjhatte eva ārammaṇe pavattanato. Tenevāha 『『tasmā』』tiādi.

Rūpakammaṭṭhānanti rūpapariggahaṃ, rūpamukhena vipassanābhinivesanti attho. Arūpakammaṭṭhānanti etthāpi eseva nayo. Tattha rūpakammaṭṭhānena samathābhinivesopi saṅgayhati, vipassanābhiniveso pana idhādhippetoti dassento 『『rūpapariggaho arūpapariggahotipi etadeva vuccatī』』ti āha. Catudhātuvavatthānanti ettha yebhuyyena catudhātuvavatthānaṃ vitthārento rūpakammaṭṭhānaṃ kathetīti adhippāyo. Rūpakammaṭṭhānaṃ dassetvāva katheti 『『evaṃ rūpakammaṭṭhānaṃ vuccamānaṃ suṭṭhu vibhūtaṃ pākaṭaṃ hutvā upaṭṭhātī』』ti. 『『Etena idhāpi rūpakammaṭṭhānaṃ ekadesena vibhāvitamevā』』ti vadanti.

Kāmañcettha vedanāvasena arūpakammaṭṭhānaṃ āgataṃ, tadaññadhammavasenapi arūpakammaṭṭhānaṃ labbhatīti taṃ vibhāgena dassetuṃ 『『tividho hī』』tiādi vuttaṃ. Tattha abhinivesoti anuppaveso, ārambhoti attho. Ārambhe eva hi ayaṃ vibhāgo, sammasanaṃ pana anavasesatova dhamme pariggahetvā pavattatīti. 『『Pariggahite rūpakammaṭṭhāne』』ti idaṃ rūpamukhena vipassanābhinivesaṃ sandhāya vuttaṃ, arūpamukhena pana vipassanābhiniveso yebhuyyena samathayānikassa icchitabbo, so ca paṭhamaṃ jhānaṅgāni pariggahetvā tato paraṃ sesadhamme pariggaṇhāti. Paṭhamābhinipātoti sabbe cetasikā cittāyattā cittakiriyābhāvena vuccantīti phasso cittassa paṭhamābhinipāto vutto. Taṃ ārammaṇanti yathāpariggahitaṃ rūpakammaṭṭhānasaññitaṃ ārammaṇaṃ. Uppannaphasso puggalo, cittacetasikarāsi vā ārammaṇena phuṭṭho phassasahajātāya vedanāya taṃsamakālameva vedeti, phasso pana obhāsassa viya padīpo vedanādīnaṃ paccayaviseso hotīti purimakālo viya vuccati, yā tassa ārammaṇābhiniropanalakkhaṇatā vuccati. Phusantoti ārammaṇassa phusanākārena. Ayañhi arūpadhammattā ekadesena anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ, cittaṃ, ārammaṇañca phusanto viya, saṅghaṭṭento viya ca pavattatīti. Tathā hesa 『『saṅghaṭṭanaraso』』ti vuccati.

我來為您直譯這段巴利文： 359 已說所問。因為天帝帝釋問了戲論想數滅趣道，而世尊依其意樂以受為門說彼證得方便無色業處時開始三受，如是說所問者依問相續而有相續地說。因為諸佛無無相續之說。現在為顯示以受為門說無色業處的原因而說"因諸天"等。應知以說所生身細膩即已說極柔軟細膩性。"業生"是業生火。彼力強是因殊勝福業所生，及極重甜潤凈食消化故。"一食"是一食時間。以"融化"顯示因所生身弱及業生火強而超過食時，彼等強烈苦受生起極明顯。此僅是譬喻，而彼等樂受于殊勝妙所緣中上上無執持而轉起亦極明顯而現起。舍也于彼等有時生起即是寂靜妙相，因僅于可意中舍所緣轉起。因此說"故"等。 "色業處"是色攝受，以色為門入觀之義。"無色業處"於此亦此理。其中以色業處攝入止，但此處意在入觀，為顯示此而說"色攝受無色攝受即說此"。"四界差別"於此意思是多分廣說四界差別而說色業處。顯示色業處而說"如是所說色業處極明顯現起"。他們說"以此此處也已顯示色業處一分"。 雖然此中依受而來無色業處，依其他法亦得無色業處，為以差別顯示彼而說"三種"等。其中"入"是進入，意思是開始。因僅在開始有此差別，思維則攝一切法而轉起。"已攝色業處"此依以色為門入觀而說，以無色為門入觀多分應求止行者，彼先攝禪支后攝余法。"初觸"因說一切心所依心而為心所作故說觸為心初觸。"彼所緣"是如所攝名為色業處的所緣。生觸之人或心心所聚以所緣所觸時以觸俱生受即刻感受，但觸如明燈般為受等之緣差別故說如前際，即說彼為觸所緣相。"觸"是以觸所緣行相。因此無色法雖一分不附著，如色觸眼，如聲觸耳，而轉起如觸心與所緣，如擊。如是說此為"以擊為味"。

Ārammaṇaṃ anubhavantīti issaravatāya visavitāya sāmibhāvena ārammaṇarasaṃ saṃvedentī. Phassādīnañhi sampayuttadhammānaṃ ārammaṇe ekadeseneva pavatti phusanādimattabhāvato, vedanāya pana iṭṭhākārasambhogādivasena pavattanato ārammaṇe nippadesato pavatti. Phusanādibhāvena hi ārammaṇaggahaṇaṃ ekadesānubhavanaṃ, vedayitabhāvena gahaṇaṃ yathākāmaṃ sabbānubhavanaṃ, evaṃsabhāvāneva tāni gahaṇānīti na vedanāya viya phassādīnampi yathā sakakiccakaraṇena sāmibhāvānubhavanaṃ codetabbaṃ. Vijānantanti paricchindanavasena visesato jānantaṃ. Viññāṇañhi minitabbavatthuṃ nāḷiyā minanto puriso viya ārammaṇaṃ paricchijja vibhāventaṃ pavattati, na saññā viya sañjānanamattaṃ hutvā. Tathā hi anena kadāci lakkhaṇattayavibhāvanāpi hoti, imesaṃ pana phassādīnaṃ tassa tassa pākaṭabhāvo paccayavisesasiddhassa pubbabhāgassa vasena veditabbo.

Evaṃ tassa tasseva pākaṭabhāvepi 『『sabbaṃ, bhikkhave, abhiññeyya』』nti (saṃ. ni. 4.46; paṭi. ma. 1.3), 『『sabbañca kho, bhikkhave, abhijāna』』nti (saṃ. ni.

我來為您直譯這段巴利文： "領受所緣"是以主權、自在、主性而覺察所緣味。因觸等相應法于所緣僅一分轉起，因僅是觸等性，而受則因可意相受用等而轉起故於所緣無餘轉起。因以觸等性取所緣是一分領受，以受性取是如意一切領受，如是性即是彼等取，因此不應如受般質疑觸等也以各自作用作為而有主性領受。"了知"是以確定力而特殊知。因識如以量器量物之人而確定顯示所緣而轉起，不如想僅作標識。如是由此有時也有三相顯示，但此等觸等彼彼明顯應依成就緣差別之前分了知。 如是雖彼彼明顯，"諸比丘，一切應遍知"、"諸比丘，一切遍知已"

4.27) ca evamādi vacanato sabbe sammasanupagā dhammā pariggahetabbāti dassento 『『tattha yassā』』tiādimāha. Tattha phassapañcamakeyevāti avadhāraṇaṃ tadantogadhattā taggahaṇeneva gahitattā catunnaṃ arūpakkhandhānaṃ. Phassapañcamakaggahaṇañhi tassa sabbassa sabbacittuppādasādhāraṇabhāvato . Tattha ca phassacetanāggahaṇena sabbasaṅkhārakkhandhadhammasaṅgaho cetanappadhānattā tesaṃ. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhaṅge 『『cakkhusamphassajā cetanā』』tiādinā (vibha. 21) cetanāva vibhattā, itare pana khandhā sarūpeneva gahitā.

Vatthunissitāti ettha vatthu-saddo karajakāyavisayo, na chabbatthuvisayoti. Kathamidaṃ viññāyatīti āha 『『yaṃ sandhāya vutta』』nti. Kattha pana vuttaṃ? Sāmaññaphalasutte. Soti karajakāyo. 『『Pañcakkhandhavinimuttaṃ nāmarūpaṃ natthī』』ti idaṃ adhikāravasena vuttaṃ. Aññathā hi khandhavinimuttampi nāmaṃ atthevāti. Avijjādihetukāti avijjātaṇhupādānādihetukā. 『『Vipassanāpaṭipāṭiyā aniccaṃ dukkhaṃ anattāti sammasanto vicaratī』』ti iminā balavavipassanaṃ vatvā puna tassa ussukkāpanaṃ, visesādhigamañca dassento 『『so』』tiādimāha.

Idhāti imasmiṃ sakkapañhasutte. Vedanāvasena cettha arūpakammaṭṭhānakathane kāraṇaṃ heṭṭhā vuttanayameva . Yathāvuttesu ca tīsu kammaṭṭhānābhinivesesu vedanāvasena kammaṭṭhānābhiniveso sukaro vedanānaṃ vibhūtabhāvatoti dassetuṃ 『『phassavasena hī』』tiādi vuttaṃ. 『『Na pākaṭaṃ hotī』』ti idaṃ sakkapamukhānaṃ tesaṃ devānaṃ yathā vedanā vibhūtā hutvā upaṭṭhāti, na evaṃ itaradvayanti katvā vuttaṃ. Vedanāya eva ca nesaṃ vibhūtabhāvo vedanāmukhenevettha bhagavatā desanāya āraddhattā. 『『Vedanānaṃ uppattiyā pākaṭatāyā』』ti idaṃ sukhadukkhavedanānaṃ vasena vuttaṃ. Tāsañhi pavatti oḷārikā, na itarāya. Tadubhayaggahaṇamukhena vā gahetabbattā itarāyapi pavatti viññūnaṃ pākaṭā evāti sukhadukkhavedanānañhī』』ti visesaggahaṇaṃ daṭṭhabbaṃ. 『『Yadā sukhaṃ uppajjatī』』tiādi sukhavedanāya pākaṭabhāvavibhāvanaṃ, tayidaṃ asamāhitabhūmivasena veditabbaṃ. Tattha 『『sakalaṃ sarīraṃ kho bhante』』ntiādinā kāmaṃ pavattioḷārikatāya avūpasantasabhāvametaṃ sukhaṃ, sātalakkhaṇatāya pana sampayuttadhamme, nissayañca anuggaṇhantameva pavattatīti dasseti. 『『Yadā dukkhaṃ uppajjatī』』tiādīsu vuttavipariyāyena attho veditabbo.

我來為您直譯這段巴利文： 因"諸比丘，一切應遍知"及"諸比丘，一切遍知已"等語，為顯示一切可思維法應攝受而說"於此誰"等。其中"僅以觸為第五"是限定，因四無色蘊攝入其中故以彼攝即已攝。因以觸為第五之攝是彼一切為一切心生共有故。其中以觸思攝一切行蘊法，因彼等以思為主。如是在經分別行蘊分別中以"眼觸生思"等僅分別思，其他蘊則以自相攝取。 "依處"此中處字指所生身,不指六處。如何知此?說"依此所說"。何處說?沙門果經。"彼"是所生身。"無離五蘊之名色"此依主題而說。否則有離蘊之名。"以無明等為因"是以無明愛取等為因。以"思維無常苦無我而行"此說強觀后,為顯示彼之精進及證特勝而說"彼"等。 "此"是於此帝釋問經。此中依受說無色業處之因是如前所說方式。于所說三業處入中,為顯示依受業處入易作因受明顯而說"因以觸"等。"不明顯"此說是因對帝釋為首諸天受如明顯而現,不如其他二故。受之明顯性即是世尊以受為門於此開始教說故。"受生起明顯性"此依樂苦受說。因彼等轉起粗顯,非他。或依取彼二門應取故,他者之轉起對智者亦明顯,應知取"因樂苦受"之特殊。"當樂生起"等是顯示樂受明顯性,此應依不定地了知。其中以"尊者,全身"等雖因轉起粗顯此樂是不寂靜性,但以樂相而攝持相應法及所依而轉起。"當苦生起"等應以說相反方式了知。

Duddīpanāti ñāṇena dīpetuṃ asakkuṇeyyā, dubbiññeyyāti attho. Tenāha 『『andhakārā abhibhūtā』』ti. Andhakārāti andhakāragatasadisī, jānitukāme ca andhakārinī. Pubbāparaṃ samaṃ sukare supalakkhitamaggavasena pāsāṇatale migagatamaggo viya iṭṭhāniṭṭhārammaṇesu sukhadukkhānubhavanehi majjhattārammaṇesu anuminitabbatāya vuttaṃ 『『sā sukhadukkhānaṃ…pe… pākaṭā hotī』』ti. Tenāha 『『yathā』』tiādi. Nayato gaṇhantassāti etthāyaṃ nayo – yasmā iṭṭhāniṭṭhavisayāya ārammaṇūpaladdhiyā anubhavanato niṭṭhāmajjhattavisayā ca upaladdhi, tasmā na tāya niranubhavanāya bhavitabbaṃ, yaṃ tatthānubhavanaṃ, sā adukkhamasukhā. Tathā anupalabbhamānaṃ rūpādianubhuyyamānaṃ diṭṭhaṃ upalabbhati, yo pana majjhattārammaṇaṃ tabbisayassa viññāṇappavattiyaṃ, tasmā ananubhuyyamānena tena na bhavitabbaṃ. Sakkā hi vattuṃ anubhavamānā majjhattavisayupaladdhi upaladdhibhāvato. Iṭṭhāniṭṭhavisayupaladdhivisayaṃ pana niranubhavanaṃ taṃ anupaladdhisabhāvameva diṭṭhaṃ, taṃ yathārūpanti. Nivattetvāti nīharitvā, 『『somanassaṃpāha』』ntiādinā samānajātiyampi bhindanto aññehi arūpadhammehi vivecetvā asaṃsaṭṭhaṃ katvāti attho.

Ayañca rūpakammaṭṭhānaṃ kathetvā arūpakammaṭṭhānaṃ vedanāvasena nivattetvā desanā tathāvinetabbapuggalāpekkhāya suttantaresupi (dī. ni. 2.373; ma. ni. 1.106, 390, 413, 450, 465, 467; ma. ni. 2.306, 209; 3.67, 342; saṃ. ni. 4.248) āgatā evāti dassento 『『na kevala』』ntiādimāha. Tattha mahāsatipaṭṭhāne (dī. ni. 2.273) tathā desanāya āgatabhāvo anantarameva āvi bhavissati, majjhimanikāye satipaṭṭhānadesanāpi (ma. ni. 1.106) tādisī eva. Cūḷataṇhāsaṅkhaye 『『evaṃ cetaṃ, devānaṃ inda, bhikkhuno sutaṃ hoti 『sabbe dhammā nālaṃ abhinivesāyā』ti, so sabbaṃ dhammaṃ abhijānāti , sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī』』tiādinā (ma. ni. 1.390) āgataṃ. Tena vuttaṃ 『『arūpakammaṭṭhānaṃ vedanāvasena nivattetvā dassesī』』ti. Mahātaṇhāsaṅkhaye pana 『『so evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhatī』』tiādinā (ma. ni. 1.414) āgataṃ. Cūḷavedalle 『『kati panāyyevedanā』』tiādinā (ma. ni. 1.465) āgataṃ. Mahāvedalle 『『vedanāti, āvuso, vuccati, kittāvatā nu kho, āvuso, 『vedanā』ti vuccatī』』tiādinā (ma. ni. 1.450) āgataṃ. Evaṃ raṭṭhapālasuttādīsupi (ma. ni.

我來為您直譯這段巴利文： "難以闡明"是難以以智闡明，意思是難以了知。因此說"為黑暗所覆"。"黑暗"是如入黑暗，對欲知者為暗。因在可意不可意所緣之樂苦感受由中舍所緣推知，如在石板上容易觀察道跡的野獸足跡，因此說"彼由樂苦...明顯"。因此說"如"等。"依理解取"此中此理：因由可意不可意境所緣領會之感受及非二者境之領會，故非無感受，于彼之感受即是不苦不樂。如是未領會色等所感受之見得領會，若於中舍所緣彼境識轉起，故非無感受。因可說正感受中舍境領會因是領會性。但可意不可意境領會境無感受者即見是無領會自性，如是相。"轉向"是引出，以"說樂"等分別同類亦與其他無色法分離使不混雜之義。 此于說色業處后以受轉向無色業處之教說，為顯示于其他經中也依應如是調伏者而來故說"不僅"等。其中於大念處如是教說來處即將顯示，中部念處教說亦如是。于小愛盡經以"天帝，如是比丘聞'一切法不足以執取'，彼遍知一切法，遍知一切法已遍知察一切法，遍知察一切法已，無論感受何等受，樂受或苦受或不苦不樂受，彼于彼等受住觀無常，住觀離貪"等而來。因此說"以受轉向顯示無色業處"。于大愛盡經以"彼如是舍離順逆，無論感受何等受，樂受或苦受或不苦不樂受，彼不歡喜彼受，不稱讚，不住執取。彼不歡喜不稱讚不住執取彼受故，于諸受之喜滅"等而來。于小分別經以"尊姐，有幾受"等而來。于大分別經以"友，說受，友，如何說'受'"

2.305) vedanākammaṭṭhānassa āgataṭṭhānaṃ uddharitvā vattabbaṃ.

『『Paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā』』ti vuttaṃ, kathaṃ tamettha kathitanti āha 『『rūpakammaṭṭhāna』』ntiādi. Saṅkhittaṃ, kathaṃ saṅkhittaṃ? Vedanāya ārammaṇamattakaṃyeva, yebhuyyena vedanā rūpadhammārammaṇā pañcadvāravasena pavattanato. Tena cassā purimasiddhā eva ārammaṇanti vedanaṃ vadantena tassārammaṇadhammā atthato paṭhamataraṃ gahitā eva nāma hontīti imāya atthāpattiyā rūpakammaṭṭhānassevettha paṭhamaṃ gahitatā jotitā, na sarūpeneva gahitattā. Tenāha 『『tasmā pāḷiyaṃ nāruḷhaṃ bhavissatī』』ti.

我來為您直譯這段巴利文： 等而來。如是于羅吒波羅經等也應舉出受業處來處而說。 說"先說色業處"，如何於此說彼？說"色業處"等。略說，如何略說？僅是受之所緣，因受多以五門轉起色法所緣。因此說受時，其所緣法實際已先取，以此含義顯示此處先取色業處，不是以自相取。因此說"故於聖典中應不上升"。

360.Dvīhi koṭṭhāsehīti sevitabbāsevitabbabhāgehi. Evarūpanti yaṃ akusalānaṃ abhibuddhiyā, kusalānañca parihānāya saṃvattati, evarūpaṃ, taṃ pana kāmūpasañhitatāya 『『gehanissita』』nti vuccatīti āha 『『gehasitasomanassa』』nti. Iṭṭhānanti piyānaṃ. Kantānanti kamanīyānaṃ. Manāpānanti manavaḍḍhanakānaṃ. Tato eva mano ramentīti manoramānaṃ. Lokāmisapaṭisaṃyuttānanti taṇhāsannissitānaṃ kāmūpasañhitānaṃ. Paṭilābhato samanupassatoti 『『aho mayā imāni laddhānī』』ti yathāladdhāni rūpārammaṇādīni assādayato. Atītanti atikkantaṃ. Niruddhanti nirodhappattaṃ. Vipariṇatanti sabhāvavigamena vigataṃ. Samanussaratoti assādanavasena anucintayato. Gehasitanti kāmaguṇanissitaṃ. Kāmaguṇā hi kāmarāgassa gehasadisattā idha 『『geha』』nti adhippetā.

Evarūpanti yaṃ akusalānaṃ parihānāya, kusalānañca abhibuddhiyā saṃvattati, evarūpaṃ, taṃ pana pabbajjādivasena pavattiyā nekkhammūpasañhitanti āha 『『nekkhammasitaṃ somanassa』』nti. Idāni taṃ pāḷivaseneva dassetuṃ 『『tattha katamānī』』tiādi vuttaṃ. Tattha vipassanālakkhaṇe nekkhamme dassite itarāni tassa kāraṇato, phalato, atthato ca dassitāneva hontīti vipassanālakkhaṇameva taṃ dassento 『『rūpānantvevā』』tiādimāha. Vipariṇāmavirāganirodhanti jarāya vipariṇāmetabbatañceva jarāmaraṇehi palujjanaṃ nirujjhanañca viditvāti yojanā. Uppajjati somanassanti vipassanāya vīthipaṭipattiyā kamena uppannānaṃ pāmojjapītipassaddhīnaṃ upari anappakaṃ somanassaṃ uppajjati. Yaṃ sandhāya vuttaṃ –

『『Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī rati hoti, sammā dhammaṃ vipassato.

Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata』』nti. (dha. pa. 374) ca –

Nekkhammavasenāti pabbajjādivasena. 『『Vaṭṭadukkhato nittharissāmī』』ti pabbajituṃ bhikkhūnaṃ santikaṃ gacchantassa, pabbajantassa, catupārisuddhisīlaṃ anutiṭṭhantassa, taṃ sodhentassa, dhutaguṇe samādāya vattantassa, kasiṇaparikammādīni karontassa ca yā paṭipatti, sabbā sā idha 『『nekkhamma』』nti adhippetā. Yebhuyyena anussatiyā upacārajjhānaṃ niṭṭhātīti katvā 『『anussativasenā』』ti vatvā 『『paṭhamajjhānādivasenā』』ti vuttaṃ. Ettha ca yathā pabbajjā gharabandhanato nikkhamanaṭṭhena nekkhammaṃ, evaṃ vipassanādayopi taṃpaṭipakkhato. Tenāha –

『『Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

Sabbepi kusalā dhammā, nekkhammanti pavuccare』』ti. (itivu. aṭṭha. 109);

Yaṃ ceti ettha ceti nipātamattaṃ somanassassa adhippetattā. Catukkanayavaseneva ca suttantesu jhānakathāti vuttaṃ 『『dutiyatatiyajjhānavasenā』』ti. Dvīsūti 『『savitakkaṃ savicāraṃ avitakkaṃ avicāra』』nti vuttesu dvīsu somanassesu.

我來為您直譯這段巴利文： 360 "以二分"是以應習不應習分。"如是"是增長不善、損減善而轉起如是，因依欲而說"依家"故說"依家喜"。"可意"是可愛。"所愛"是可樂。"適意"是增長意。因此令意喜故"悅意"。"世俗所繫"是依愛依欲。"由獲得觀察"是"啊我得此"如是對所得色所緣等喜味。"過去"是已過。"滅"是已達滅。"變異"是由自性離而去。"隨念"是以喜味方式思維。"依家"是依欲功德。因欲功德如欲貪之家故此處意指"家"。 "如是"是損減不善、增長善而轉起如是，因由出家等轉起依出離故說"依出離喜"。現為以聖典顯示彼而說"其中何"等。其中顯示觀相出離時，由其因、果、義顯示其他，為顯示觀相而說"諸色"等。"變異離滅"結合爲知以老應變異及以老死破壞滅。"生喜"是由觀道行次第生起喜悅、喜、輕安之上生無量喜。依此說： "入于空閑處，寂靜心比丘； 非人樂生起，正觀諸法時。 從何何思維，諸蘊生與滅； 得喜與歡悅，知彼為不死。" (法句374)及： "依出離"是依出家等。"我將度脫輪迴苦"而往諸比丘處出家，持守四遍凈戒，清凈彼，受持頭陀功德而行，作遍處準備等之行道，此一切意指"出離"。多分念成就近行定而說"依念"后說"依初禪等"。此中如出家因出離家縛而為出離，如是觀等因出離彼對治。因此說： "出家與初禪，涅槃與觀慧； 一切諸善法，名說為出離。" "及彼"此中"及"是虛詞因意指喜。因依四分方式于諸經說禪故說"依第二三禪"。"於二"是于所說"有尋有伺無尋無伺"二喜。

Savitakkasavicāre somanasseti parittabhūmike, paṭhamajjhāne vā somanasse. Abhiniviṭṭhasomanassesūti vipassanaṃ paṭṭhapitasomanassesu. Pi-saddena sammaṭṭhasomanassesu pīti imamatthaṃ dasseti. Somanassavipassanātopīti savitakkasavicārasomanassapavattivipassanātopi. Avitakkaavicāra vipassanā paṇītatarā sammasitadhammavasenapi vipassanāya visesasiddhito, yato maggepi tathārūpā visesā ijjhanti. Ayaṃ panattho 『『ariyamagga bojjhaṅgādivisesaṃ vipassanāya ārammaṇabhūtā khandhā niyamentī』』ti evaṃ pavattena moravāpīvāsimahādattattheravādena dīpetabbo.

我來為您直譯這段巴利文： "有尋有伺喜"是在有限地或初禪之喜。"已入喜"是已建立觀之喜。以"亦"字顯示于已觸喜亦如是義。"從喜觀"是從有尋有伺喜轉起觀。無尋無伺觀更勝，因由所思維法觀成就殊勝，由此于道亦成就如是殊勝。此義應以摩羅瓦毗（Moravāpi）住大授長老之說"作為觀所緣之諸蘊決定聖道覺支等殊勝"如是轉起而顯示。

361.Gehasitadomanassaṃ nāma kāmaguṇānaṃ appaṭilābhanimittaṃ, vigatanimittañca uppajjanakadomanassaṃ. Appaṭilābhato samanupassatoti appaṭilābhena 『『ahameva na labhāmī』』ti paritassanato. Samanussaratoti 『『ahu vata me taṃ vata natthī』』tiādinā anussaraṇavasena cintayato. Tenāha 『『evaṃ chasu dvāresū』』tiādi.

Anuttaresu vimokkhesūti suññataphalādiariyaphalavimokkhesu. Pihanti apekkhaṃ, āsanti attho. Kathaṃ pana lokuttaradhamme ārabbha āsā uppajjatīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ 『『yaṃ ārammaṇakaraṇavasena tattha pihā pavattatī』』ti avisayattā, puggalassa ca anadhigatabhāvato. Anussavūpaladdhe pana anuttaravimokkhe uddissa pihaṃ upaṭṭhapento 『『tattha pihaṃ upaṭṭhapetī』』ti vutto. Tenāha 『『kudāssu nāmāha』』ntiādi. Chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvāti yojanā. 『『Iṭṭhārammaṇe』』ti ca iminā nayidaṃ domanassaṃ sabhāvato aniṭṭhadhammeyeva ārabbha uppajjanakaṃ, atha kho icchitālābhahetukaṃ icchābhighātavasena yattha katthaci ārammaṇe uppajjanakanti dasseti. Evaṃ 『『kudāssu nāmāha』』nti vuttākārena pihaṃ upaṭṭhapetvā evaṃ imampi pakkhaṃ…pe… nāsakkhinti anusocatoti yojanā. 『『Imasmiṃ pakkhe, imasmiṃ māse, imasmiṃ saṃvacchare pabbajituṃ nāladdhaṃ, kasiṇaparikammaṃ kātuṃ nāladdha』』ntiādivasena pavattiṃ sandhāya 『『nekkhammavasenā』』ti vuttaṃ. 『『Vipassanāvasenā』』tiādīsupi iminā nayena yojanā veditabbā.

Yato eva-kāro, tato aññattha niyamoti katvā 『『tasmimpi…pe… gehasitadomanassamevā』』ti vuttaṃ. Na hettha gehasitadomanassatā savitakkasavicāre niyatā, atha kho gehasitadomanasse savitakkasavicāratā niyatā paṭiyoginivattanatthattā eva-kārassa. 『『Gehasitadomanassaṃ savitakkasavicārameva, na avitakkaavicāra』』nti. Nekkhammasitadomanassaṃ pana siyā savitakkasavicāraṃ, siyā avitakkaavicāraṃ. Savitakkasavicārasseva kāraṇabhūtaṃ domanassaṃ savitakkasavicāradomanassaṃ. Kiṃ taṃ? Gehasitadomanassaṃ , yaṃ pana nekkhammādivasena uppannaṃ, taṃ avitakkaavicārassa kāraṇabhūtaṃ avitakkaavicāradomanassanti. Ayañca nayo pariyāyavasena vuttoti āha 『『nippariyāyena panā』』tiādi. Yadi evaṃ kasmā 『『yaṃ ce avitakkaṃ avicāra』』nti pāḷiyaṃ vuttanti āha 『『etassa panā』』tiādi. Maññanavasenāti parikappanavasena. Vuttaṃ pāḷiyaṃ.

我來為您直譯這段巴利文： 361 依家憂名為因欲功德不得及已去而生起之憂。"由不得觀察"是由不得而"唯我不得"憂慮。"隨念"是以"我有彼今無"等方式念而思維。因此說"如是於六門"等。 "于無上解脫"是于空性果等聖果解脫。"欲求"是期待，意為願望。如何緣出世間法而生愿？此不應如是見"由作所緣而於彼轉起欲求"因非境界，及補特伽羅未證得故。但對聞所得無上解脫建立欲求而說"于彼建立欲求"。因此說"何時我"等。結合爲於六門可意所緣現起時以無常等建立觀。以"可意所緣"此顯示此憂非唯由自性不可意法而生，乃由不得所欲、破壞所欲而於任何所緣生起。如是以所說"何時我"方式建立欲求后如是此分...不能而憂結合。依"於此分、此月、此年不得出家，不得作遍處準備"等轉起而說"依出離"。于"依觀"等亦應以此理了知結合。 因有"唯"字故於他處限定，因此說"于彼亦...唯依家憂"。因此中依家憂性非限於有尋有伺，而是依家憂限於有尋有伺，因"唯"字義為遮遣對治。"依家憂是有尋有伺，非無尋無伺"。但依出離憂或有尋有伺，或無尋無伺。唯有尋有伺之因之憂為有尋有伺憂。何者？依家憂，若由出離等生起者，彼為無尋無伺之因之無尋無伺憂。此理依方便說故說"但依無方便"等。若如是，何故聖典說"若無尋無伺"？說"但此"等。"以思量"是以遍計。說于聖典。

Tatrāti tasmiṃ maññane. Ayaṃ idāni vuccamāno nayo. Domanassapaccayabhūteti domanassassa paccayabhūte. Upacārajjhānañhi paṭhamajjhānādīni vā pādakāni katvā maggaphalāni nibbattetukāmassa tesaṃ alābhe domanassassa uppajjane tāni tassa paccayā nāma honti iti te dhammā phalūpacārena 『『domanassa』』nti vuttā. Yo pana tathā uppannadomanasso dhuranikkhepaṃ akatvā anukkamena vipassanaṃ ussukkāpetvā maggaphaladhamme nibbatteti, te kāraṇūpacārena 『『domanassa』』nti vuttāti imamatthaṃ dassento 『『idha bhikkhū』』tiādimāha. Nanu etassa tadā domanassameva uppannaṃ, na domanassahetukā vipassanāmaggaphaladhammā uppannā, tattha kathaṃ domanassasamaññaṃ āropetvā voharatīti āha 『『aññesaṃ paṭipattidassanavasena domanassanti gahetvā』』tiādi. Savitakkasavicāradomanasseti savitakkasavicāranimitte domanasse. Tīhi māsehi nibbattetabbā temāsikā, taṃ temāsikaṃ. Imā ca temāsikādayo paṭipadā tathāpavattaukkaṭṭhamajjhimamudindriyavasena veditabbā, adhikamajjhimamudussāhavasena vā. Jaggatīti jāgarikaṃ anuyuñjati.

Mahāsivattheravatthuvaṇṇanā

Sahassadvisahassasaṅkhyattā mahāgaṇe.

Aṭṭhakathātherāti aṭṭhakathāya atthapaṭipucchanakatherā. Antarāmaggeti bhikkhaṃ gahetvā gāmato vihāraṃ paṭigamanamagge . Tayo…pe… gāhāpetvāti tīṇi cattāri uṇhāpanāni.

Kenacipapañcenāti kenaci sarīrakiccabhūtena papañcena. Saññaṃ akāsi rattiyaṃ pacchato gacchantaṃ asallakkhento.

Kasmā pana thero antevāsikānaṃ anārocetvāva gatoti āha 『『thero kirā』』tiādi. Arahattaṃ nāma kinti tadadhigamassa adukkarabhāvaṃ sandhāya vadati. Catūhi iriyāpathehīti catūhipi iriyāpathehi pavattamānassa, tasmā yāva arahattādhigamā sayanaṃ paṭikkhipāmīti adhippāyo.

『『Anucchavikaṃ nu kho te eta』』nti saṃvegajāto vīriyaṃ samuttejento arahattaṃ aggahesi ettakaṃ kālaṃ vipassanāya suciṇṇabhāvato ñāṇassa paripākaṃ gatattā.

Parimajjīti parimasi. Keci pana 『『parimajjīti parivattetvā therena dhoviyamānaṃ pariggahetvā dhovī』』ti atthaṃ vadanti.

Vipassanāya ārammaṇaṃ nāma upacārajjhānapaṭhamajjhānādi.

『『Savitakkasavicāradomanasse』』tiādīsu vattabbaṃ somanassesu vuttanayānusārena veditabbaṃ.

我來為您直譯這段巴利文： "彼"是于彼思量。此是現在所說之理。"為憂之緣"是為憂之緣。因欲生近行禪或初禪等為基而生道果者，于不得彼等時生憂，彼等為彼之緣，如是彼等法以果方便說為"憂"。若如是生憂者不捨責任，次第增長觀而生道果法，彼等以因方便說為"憂"，為顯示此義而說"此比丘"等。難道彼時生起的不是憂，而是由憂為因生起觀道果法，如何以憂之名稱而說？說"依其他行道見而取憂"等。"有尋有伺憂"是有尋有伺為緣之憂。三月應生為三月，彼三月。此等三月等行道應依如是轉起上中下根而知，或依勝中劣精進。"警寤"是從事警寤。 大私婆長老事蹟註： 因千二千數為大眾。 註疏諸長老是註疏中質問義之諸長老。"中道"是取食從村往精舍之道。"令取三...等"是三四加熱。 "以某延遲"是以某身事延遲。作記號不觀察夜間後行者。 為何長老不告知弟子而去？說"長老"等。"阿羅漢名為何"說依彼證得非難作。"以四威儀"是以四威儀轉起，故意為直至證阿羅漢舍臥。 "此于汝非適宜"生起悚懼激發精進得阿羅漢，因如是長時修習觀慧成熟故。 "摩擦"是觸控。有些說"摩擦是轉動接受長老所洗而洗"之義。 觀之所緣名為近行禪初禪等。 于"有尋有伺憂"等應說者應依喜中所說理而知。

362.Evarūpāti yā akusalānaṃ abhibuddhiyā, kusalānaṃ parihānāya ca saṃvattati, evarūpā, sā pana kāmūpasañhitatāya 『『gehasitā』』ti vuccatīti āha 『『gehasitaupekkhā』』ti. 『『Bālassā』』tiādīsu bālakaradhammayogato bālassa attahitaparahitabyāmūḷhatāya mūḷhassa puthūnaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjanassa kilesodhīnaṃ maggodhīhi ajitattā anodhijinassa, odhijino vāyapekkhā, odhiso ca kilesānaṃ jitattā, tenassa sekkhabhāvaṃ paṭikkhipati. Sattamabhavādito uddhaṃ pavattanavipākassa ajitattā avipākajinassa, vipākajinā vā arahanto appaṭisandhikattā, tenassa asekkhattaṃ paṭikkhipati. Anekādīnave sabbesampi pāpadhammānaṃ mūlabhūte sammohe ādīnavānaṃ adassanasīlatāya anādīnavadassāvino. Āgamādhigamābhāvā assutavato. Ediso ekaṃsena andhaputhujjano nāma hotīti tassa andhaputhujjanabhāvaṃ dassetuṃ punapi 『『puthujjanassā』』ti vuttaṃ. Evarūpāti vuttappakārā sammohapubbikā. Rūpaṃ sā nātivattatīti rūpānaṃ samatikkamanāya kāraṇaṃ na hoti, rūpārammaṇe kilese nātikkamatīti adhippāyo. Aññāṇāvibhūtatāya ārammaṇe ajjhupekkhanavasena pavattamānā lobhasampayuttaupekkhā idhādhippetāti tassa lobhassa anucchavikameva ārammaṇaṃ dassento 『『iṭṭhārammaṇe』』ti āha. Anativattamānā anādīnavadassitāya. Tato eva assādānupassanato tattheva laggā. Abhisaṅgassa lobhassa vasena, dummocanīyatāya ca tena laggitā viya hutvā uppannā.

Evarūpāti yā akusalānaṃ pahānāya, kusalānañca abhibuddhiyā saṃvattati, evarūpā, sā pana pabbajjādivasena pavattiyā nekkhammūpasañhitāti āha 『『nekkhammasitā』』ti. Idāni taṃ pāḷivasena dassetuṃ 『『tattha katamā』』tiādi vuttaṃ, tassattho heṭṭhā vuttanayānusārena veditabbo. Rūpaṃ sā ativattatīti rūpasmiṃ sammadeva ādīnavadassanato. Rūpaniyātāti kilesehi anabhibhavanīyato. Iṭṭheti sabhāvato, saṅkappato ca iṭṭhe ārammaṇe. Arajjantassāti na rajjantassa rāgaṃ anuppādentassa. Aniṭṭhe adussantassāti ettha vuttanayena attho veditabbo. Samaṃ sammā yoniso na pekkhanaṃ asamapekkhanaṃ, taṃ pana iṭṭhāniṭṭhamajjhatte viya iṭṭhāniṭṭhesupi bālassa hotīti 『『iṭṭhāniṭṭhamajjhatte』』ti avatvā 『『asamapekkhanena asammuyhantassā』』ti vuttaṃ, tividhepi ārammaṇe asamapekkhanavasena muyhantassāti attho. Vipassanāñāṇasampayuttā upekkhā. Nekkhammasitā upekkhā vedanāsabhāgāti udāsinākārena pavattiyā, upekkhā vedanāya ca sabhāgā. Ettha upekkhā vāti ettha etasmiṃ upekkhāniddese 『『upekkhā』』ti gahitā eva. Tasmāti tatramajjhattupekkhāyapi idha upekkhāggahaṇena gahitattā. Tañhi sandhāya 『『paṭhamadutiyatatiyacatutthajjhānavasena uppajjanakaupekkhā』』ti vuttaṃ.

Tāyapi nekkhammasitaupekkhāyāti niddhāraṇe bhummaṃ. 『『Yaṃ nekkhammavasenā』』tiādi heṭṭhā vuttanayattā uttā natthameva.

我來為您直譯這段巴利文： 362 "如是"是增長不善、損減善而轉起如是，因依欲而說"依家"故說"依家舍"。于"愚者"等中，因具愚作法故愚者，因自利他利愚癡故癡者，因生等諸煩惱等因故凡夫，因未勝煩惱界道界故未勝界者，或勝界者舍，因分別勝煩惱故，因此否定彼有學性。因未勝第七有等轉起異熟故未勝異熟者，或勝異熟者為阿羅漢因無結生故，因此否定彼無學性。因不見一切惡法根本愚癡過患故不見過患者。因無教證故無聞者。如是必定名為盲凡夫故為顯示彼盲凡夫性而又說"凡夫"。"如是"是所說以愚癡為先。"彼不超色"是不作超越諸色之因，意為不超越色所緣煩惱。因無明不顯故於所緣以舍方式轉起之貪相應舍此處意指，為顯示彼貪之適當所緣而說"可意所緣"。不超越因不見過患。因此即從樂觀而於彼執著。由執著貪之力，及因難脫故如被執著而生起。 "如是"是斷不善、增長善而轉起如是，因由出家等轉起依出離故說"依出離"。現為以聖典顯示彼而說"其中何"等，其義應依前說理而知。"彼超色"是因正見色過患故。"對色"是因不為煩惱所勝故。"可意"是由自性及思維可意所緣。"不貪"是不貪不生起貪。"不可意不瞋"此應以所說理知義。不平等正如理觀為不平等觀，彼如於可意不可意舍中，于可意不可意中亦為愚者故不說"于可意不可意舍"而說"以不平等觀不癡"，意為於三種所緣以不平等觀方式癡。與觀智相應舍。依出離舍同於受分，因以舍相方式轉起，及與舍受同分。"此中舍"是此於此舍說明中以"舍"所取。"故"是因此處以舍之取亦取彼處舍故。因緣此而說"依初第二第三第四禪生起舍"。 "以彼依出離舍"是分別處格。"依出離"等因前說理故唯如所說義。

1. Yadi sakkassa tadā sotāpattiphalapattiyāva upanissayo, atha kasmā bhagavā yāva arahattaṃ desanaṃ vaḍḍhesīti āha 『『buddhānañhī』』tiādi. Taruṇasakkoti abhinavo adhunā pātubhūto sakko. Sampati pātubhāvañhi sandhāya 『『taruṇasakko』』ti vuttaṃ, na tassa kumāratā, vuddhatā vā atthi. Gatāgataṭṭhānanti gamanāgamanakāraṇaṃ. Na paññāyati na upalabbhati. Gabbhaseyyakānañhi cavantānaṃ kammajarūpaṃ vigacchati anudeva cittajaṃ, āhārajañca paccayābhāvato, utujaṃ pana sucirampi kālaṃ paveṇiṃ ghaṭṭentaṃ bhassantaṃ vā sosantaṃ vā kilesantaṃ vā viṭṭhataṃ vā hoti, na evaṃ devānaṃ. Tesañhi opapātikattā kammajarūpe antaradhāyante sesatisantatirūpampi tena saddhiṃ antaradhāyati. Tenāha 『『dīpasikhāgamanaṃ viya hotī』』ti. Sesadevatā na jāniṃsu punapi sakkattabhāvena tasmiṃyeva ṭhāne nibbattattā. Tīsu ṭhānesūti somanassadomanassaupekkhāvissajjanāvasānaṭṭhānesu. Nibbattitaphalamevāti sappimhā sappimaṇḍo viya āgamanīyapaṭipadāya nibbattitaphalabhūtaṃ lokuttaramaggaphalameva kathitaṃ. Sakuṇikāya viya kiñci gayhūpagaṃ uppatitvā uḍḍetvā ullaṅghitvā. Assāti maggaphalasaññitassa ariyassa dhammassa.

Pātimokkhasaṃvaravaṇṇanā

我來為您直譯這段巴利文： 363 若帝釋當時唯有證得預流果之助緣，為何世尊增長說法直至阿羅漢？說"因諸佛"等。"幼帝釋"是新近、方才顯現的帝釋。因緣現在顯現而說"幼帝釋"，非彼有幼年或長年。"所往來處"是往來之因。不顯現不可得。因結生者死時業生色滅，隨後心生、食生[色]因緣無故[滅]，而時節生[色]長時相續碰觸而落或干或染污或散開，諸天不如是。因彼等為化生故，業生色滅時其餘三相續色亦與彼同滅。因此說"如燈焰去"。其餘諸天不知因再以帝釋身於彼處生故。"於三處"是于喜憂舍答終處。"唯說所證果"如從酥出酥精，說唯由所行道所證出世間道果。如鳥取某物飛騰飛上躍起。"彼"是名為道果的聖法。 戒律節制註釋

364.Pātimokkhasaṃvarāyāti pātimokkhabhūtasīlasaṃvarāyāti ayamettha atthoti āha 『『uttamajeṭṭhakasīlasaṃvarāyā』』ti. 『『Pātimokkhasīlañhi sabbasīlato jeṭṭhakasīla』』nti dīghavāpīvihāravāsi sumatthero vadati, antevāsiko panassa tepiṭakacūḷanāgatthero 『『pātimokkhasaṃvaro eva sīlaṃ, itarāni pana 『sīlanti vuttaṭṭhānaṃ nāma atthī』ti ananujānanto indriyasaṃvaro nāma chadvārarakkhāmattakaṃ, ājīvapārisuddhi dhammena samena paccayuppādanamattakaṃ, paccayasannissitaṃ paṭiladdhapaccaye 『ida mattha』nti paccavekkhitvā paribhuñjanamattakaṃ, nippariyāyena pātimokkhasaṃvarova sīlaṃ. Tathā hi yassa so bhinno, so itarāni rakkhituṃ abhabbattā asīlo hoti. Yassa pana sabbaso arogo sesānaṃ rakkhituṃ bhabbattā sampannasīlo』』ti vadati, tasmā itaresaṃ tassa parivārabhāvato, sabbaso ekadesena ca tadantogadhabhāvato tadeva padhānasīlaṃ nāmāti āha 『『uttamajeṭṭhakasīlasaṃvarāyā』』ti. Tattha yathā heṭṭhā papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ pucchitena bhagavatā papañcasaññānaṃ, paṭipadāya ca mūlabhūtaṃ vedanaṃ vibhajitvā paṭipadā desitā sakkassa ajjhāsayavasena saṃkilesadhammappahānamukhena vodānadhammapāripūrīti, evaṃ tassā eva paṭipadāya mūlabhūtampi sīlasaṃvaraṃ pucchitena bhagavatā yato so visujjhati, yathā ca visujjhati, tadubhayaṃ sakkassa ajjhāsayavasena vibhajitvā dassetuṃ 『『kāyasamācārampī』』tiādi vuttaṃ saṃkilesadhammappahānamukhena vodānadhammapāripūrīti katvā. Sīlakathāyaṃ asevitabbakāyasamācārādikathane kāraṇaṃ vuttameva, tasmā kammapathavasenāti kusalākusalakammapathavasena.

Kammapathavasenāti ca kammapathavicāravasena . Kammapathabhāvaṃ apattānampi hi kāyaduccaritādīnaṃ asevitabbakādīnaṃ asevitabbakāyasamācārādibhāvo idha vuccatīti. Paṇṇattivasenāti sikkhāpadapaṇṇattivasena. Yato yato hi yā yā veramaṇī, tadubhayepi vibhāvento paṇṇattivasena katheti nāma. Tenāha 『『kāyadvāre』』tiādi. Sikkhāpadaṃ vītikkamati etenāti sikkhāpadavītikkamo, sikkhāpadassa vītikkamanākārena pavatto akusaladhammo yaṃ, tassa asevitabbakāyasamācārāditā. Vītikkamapaṭipakkho avītikkamo, na vītikkamati etenāti avītikkamo, sīlaṃ.

Micchā sammā ca pariyesati etāyāti pariyesanā, ājīvo, atthato paccayagavesanabyāpāro kāyavacīdvāriko. Yadi evaṃ kasmā visuṃ gahaṇanti āha 『『yasmā』』tiādi . Ariyā niddosā pariyesanā gavesanāti ariyapariyesanā, ariyehi sādhūhi pariyesitabbātipi ariyapariyesanāti. Vuttavipariyāyato anariyapariyesanā veditabbā.

Jātidhammoti jāyanasabhāvo jāyanapakatiko. Jarādhammoti jīraṇasabhāvo. Byādhidhammoti byādhisabhāvo. Maraṇadhammoti mīyanasabhāvo. Sokadhammoti socanakasabhāvo. Saṃkilesadhammoti saṃkilissanasabhāvo.

Puttabhariyanti puttā ca bhariyā ca. Esa nayo sabbattha. Dvandekattavasena tesaṃ niddeso. Jātarūparajatanti ettha pana yato vikāraṃ anāpajjitvā sabbaṃ jātarūpameva hotīti jātarūpaṃ nāma suvaṇṇaṃ. Dhavalasabhāvatāya rajatīti rajataṃ, rūpiyaṃ. Idha pana suvaṇṇaṃ ṭhapetvā yaṃ kiñci upabhogaparibhogārahaṃ 『『rajata』』ntveva gahitaṃ vohārūpagamāsakādi. Jātidhammā hete, bhikkhave, upadhayoti ete kāmaguṇūpadhayo nāma honti, te sabbepi jātidhammāti dasseti.

我來為您直譯這段巴利文： 364 "為別解脫律儀"是為別解脫戒律儀，此是此中義故說"為最上最勝戒律儀"。"因別解脫戒是一切戒中最勝戒"長池寺（Dīghavāpi）住須摩多長老說，而彼弟子三藏小龍長老說"唯別解脫律儀是戒，其他雖名為'戒'之處[有人]不許，根律儀名為僅守護六門，活命遍凈為僅以法平等獲得資具，依資具[戒]僅是得資具后觀察'此義'而受用，無方便說唯別解脫律儀是戒。如是若彼破者，因不能守護其他故為無戒。若完全無損因能守護其餘故為具戒"，因此由其他是彼眷屬，及完全或部分攝於彼中，唯彼名為主要戒故說"為最上最勝戒律儀"。其中如前為問所問戲論想滅適合道者，世尊分別戲論想及道之根本受而說道，依帝釋意樂以斷染污法門圓滿清凈法。如是為問所問彼道根本戒律儀者，世尊從何清凈，如何清凈，依帝釋意樂分別顯示此二而說"身行等"，以斷染污法門圓滿清凈法。于戒說中說不應行身行等說之因已說，故依業道者是依善不善業道。 "依業道"是依業道思擇。因未達業道性之身惡行等不應行等，此處說不應行身行等性。"依制定"是依學處制定。因無論從何而有何離，顯示彼二者依制定說。因此說"于身門"等。以此違越學處為學處違越，學處之違越方式轉起不善法者，是其不應行身行等性。違越之對治為不違越，以此不違越為不違越，為戒。 以此邪正求為尋求，為活命，義為依身語門尋求資具之行作。若如是，何故別別取？說"因"等。聖無過尋求為聖尋求，應由聖善者尋求亦為聖尋求。應由相反知非聖尋求。 "生法"是生性生習。"老法"是老性。"病法"是病性。"死法"是死性。"憂法"是憂性。"染污法"是染污性。 "子婦"是子及婦。一切處是此理。依複合一性而說彼等。"金銀"中，因不作變異而一切是產生故名產生（金），因白性而光故光（銀），為銀。此中除金外，任何可受用之通用小錢等取為"銀"。"此等資具是生法，諸比丘"顯示此等欲功德名為資具，彼一切是生法。

Byādhidhammavārādīsu jātarūparajataṃ na gahitaṃ. Na hetassa sīsarogādayo byādhayo nāma santi, na sattānaṃ viya cutisaṅkhātaṃ maraṇaṃ, na soke uppajjati, cutisaṅkhātaṃ maraṇanti ca ekabhavapariyāpannakhandhanirodho, so tassa natthi, khaṇikanirodho pana khaṇe khaṇe labbhateva. Rāgādīhi pana saṃkilesehi saṃkilissatīti saṃkilesadhammavāre gahitaṃ jātarūpaṃ, tathā utusamuṭṭhānattā jātidhammavāre, malaṃ gahetvā jīraṇato jarādhammavāre ca. Ariyehi na araṇīyā, pariyesanātipi anariyapariyesanā.

Idāni anesanāvasenāpi taṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Iminā nayena sukkapakkhepi attho veditabbo.

Sambhārapariyesanaṃ paharaṇavisādigavesanaṃ, payogavasena payogakaraṇaṃ tajjāvāyāmajananaṃ tādisaṃ upakkamanibbattanaṃ, pāṇātipātādiatthaṃ gamanaṃ, paccekaṃ kāla-saddo yojetabbo 『『sambhārapariyesanakālato paṭṭhāya, payogakaraṇakālato paṭṭhāya, gamanakālato paṭṭhāyā』』ti. Itaroti 『『sevitabbo』』ti vuttakāyasamācārādiko. Cittampi uppādetabbaṃ. Tathā uppāditacitto hi sati paccayasamavāye tādisaṃ payogaṃ parakkamaṃ karonto paṭipattiyā matthakaṃ gaṇhāti. Tenāha 『『cittuppādampi kho ahaṃ, bhikkhave, kusalesu dhammesu bahupakāraṃ vadāmī』』ti (ma. ni. 1.84).

Idāni taṃ matthakappattaṃ asevitabbaṃ, sevitabbañca dassetuṃ 『『apicā』』tiādi vuttaṃ. Saṅghabhedādīnanti ādi-saddena lohituppādanādiṃ saṅgaṇhāti. Buddharatanasaṅgharatanupaṭṭhāneheva dhammaratanupaṭṭhānasiddhīti āha 『『divasassa dvattikkhattuṃ tiṇṇaṃ ratanānaṃ upaṭṭhānagamanādivasenā』』ti . Dhanuggahapesanaṃ dhanuggahapurisānaṃ uyyojanaṃ. Ādi-saddena pañcavarayācanādiṃ saṅgaṇhāti. 『『Ajātasattuṃ pasādetvā lābhuppādavasena parihīnalābhasakkārassa kulesu viññāpana』』nti evamādiṃ anariyapariyesanaṃ pariyesantānaṃ.

Pāripūriyāti pāripūriatthaṃ. Aggamaggaphalavaseneva hi sevitabbānaṃ pāripūrīti tadatthaṃ sabbā pubbabhāgapaṭipadā, pātimokkhasaṃvaropi aggamaggeneva paripuṇṇo hotīti tadatthaṃ pubbabhāgapaṭipadaṃ vatvā nigamento 『『pātimokkho…pe… hotī』』ti āha.

Indriyasaṃvaravaṇṇanā

我來為您直譯這段巴利文： 于病法段等中不取金銀。因彼實無名為頭痛等病，無如眾生之名為死的死，不生憂，名為死的死是一有攝諸蘊滅，彼無此，但剎那滅于剎那剎那可得。因以貪等染污而染污故於染污法段取金，如是因時節所生故於生法段，因取垢而衰老故於老法段。聖者不應求，尋求亦為非聖尋求。 現為以非求亦顯示彼而說"又"等。以此理應知白分義。 資具尋求是武器毒等尋求，依加行是作加行生如是精進如是發起加行，為殺生等而去，各別應配合時字"從資具尋求時起，從作加行時起，從去時起"。"其他"是所說應行身行等。心亦應生。因如是生心者若有緣和合作如是加行努力而取行之頂。因此說"諸比丘，我說于諸善法心生亦多有益"。 現為顯示彼達頂不應行及應行而說"又"等。"破僧等"以等字攝出佛血等。因依供養佛寶僧寶即成就供養法寶故說"依日中二三次往供養三寶等"。遣弓手是派遣弓手人。以等字攝請五愿等。"悅阿阇世王（Ajātasattu）依利養而於衰損利養恭敬之諸家表示"等如是非聖尋求者。 "圓滿"是為圓滿。因唯依最上道果而有應行之圓滿故，一切前分道皆為此義，別解脫律儀亦唯以最上道圓滿故，說此義前分道而結集說"別解脫等"。 根律儀注釋

365.Indriyānaṃ pidhānāyāti indriyānaṃ pidahanatthāya. Indriyāni ca cakkhādīni dvārāni, tesaṃ pidhānaṃ saṃvaraṇaṃ akusaluppattito gopanāti āha 『『guttadvāratāyā』』ti. Asevitabbarūpādivasena indriyesu aguttadvāratā asaṃvaro, saṃkilesadhammavippahānavasena vodānadhammapārisuddhīti. Kāmaṃ pāḷiyaṃ asevitabbampi rūpādi dassitaṃ, sakkena pana indriyasaṃvarāya paṭipatti pucchitāti tameva nivattetvā dassetuṃ aṭṭhakathāyaṃvuttaṃ 『『cakkhuviññeyyaṃ rūpampītiādi sevitabbarūpādivasena indriyasaṃvaradassanatthaṃ vutta』』nti. 『『Tuṇhī ahosī』』ti vatvā tuṇhībhāvassa kāraṇaṃ byatirekamukhena vibhāvetuṃ 『『kathetukāmopī』』tiādi vuttaṃ. Ayanti sakko devānaṃ indo.

Rūpanti rūpāyatanaṃ, tassa asevanaṃ nāma adassanaṃ evāti āha 『『na sevitabbaṃ na daṭṭhabba』』nti. Yaṃ pana sattasantānagataṃ rūpaṃ passato paṭikūlamanasikāravasena, asubhasaññā vā saṇṭhāti dassanānuttariyavasena. Atha vā kammaphalasaddahanavasena pasādo vā uppajjati. Hutvā abhāvākārasallakkhaṇena aniccasaññāpaṭilābho vā hoti.

Pariyāyakkharaṇato akkharaṃ, vaṇṇo, so eva nirantaruppattiyā samuddito padavākyasaññito, adhippetamatthaṃ byañjetīti byañjanaṃ, tayidaṃ kābyanāṭakādigatavevacanavasena, uccāraṇavasena ca vicittasannivesatāya tathāpavattavikappanavasena cittavicittabhāvena upatiṭṭhanakaṃ sandhāyāha 『『yaṃ cittakkharaṃ cittabyañjanampi saddaṃ suṇato rāgādayo uppajjantī』』ti. Atthanissitanti samparāyikatthanissitaṃ. Dhammanissitanti vivaṭṭadhammanissitaṃ, lokuttararatanattayadhammanissitaṃ vā. Pasādoti ratanattayasaddhā, kammaphalasaddhāpi. Nibbidā vāti aniccasaññādivasena vaṭṭato ukkaṇṭhā vā.

Gandharasāviparodhādivasena seviyamānaṃ ayoniso paṭipannattā asevitabbaṃ nāma. Yoniso paccavekkhitvā seviyamānaṃ sampajaññavasena gahaṇato sevitabbaṃ nāma. Tena vuttaṃ 『『yaṃ gandhaṃ ghāyato』』tiādi.

Yaṃpana phusatoti yaṃ pana sevitabbaṃ phoṭṭhabbaṃ anipphannasseva phusato. Āsavakkhayo ceva hoti jāgariyānuyogassa matthakappattito. Vīriyañca supaggahitaṃ hoti catutthassa ariyavaṃsassa ukkaṃsanato. Pacchimā ca…pe… anuggahitā hoti sammāpaṭipattiyaṃ niyojanato.

Ye manoviññeyye dhamme iṭṭhādibhede samannāharantassa āvajjantassa āpāthaṃ āgacchanti. 『『Manoviññeyyā dhammā』』ti vibhatti vipariṇāmetabbā, mettādivasena samannāharantassa ye manoviññeyyā dhammā āpāthaṃ āgacchanti, evarūpā sevitabbāti yojanā. Ādi-saddena karuṇādīnañceva aniccādīnañca saṅgaho daṭṭhabbo. Tiṇṇaṃ therānaṃ dhammāti idāni vuccamānapaṭipattīnaṃ tiṇṇaṃ therānaṃ manoviññeyyā dhammā. Bahi dhāvituṃ na adāsinti antopariveṇaṃ āgatameva rūpādiṃ ārabbha imasmiṃ temāse kammaṭṭhānavinimuttaṃ cittaṃ kadāci uppannapubbaṃ, antopariveṇe ca visabhāgarūpādīnaṃ asambhavo eva, tasmā visaṭavitakkavasena cittaṃ bahi dhāvituṃ na adāsinti dasseti. Nivāsagehato nivāsanagabbhato. Niyakajjhattakhandhapañcakato vipassanāgocarato. Thero kira sabbampi attanā kātabbakiriyaṃ kammaṭṭhānasīseneva paṭipajjati.

我來為您直譯這段巴利文： 365 "為諸根遮護"是為諸根遮蔽。諸根即眼等諸門，彼等遮蔽為律儀，從不善生起防護故說"為守護諸門"。依不應行色等於諸根不守護門為不律儀，依斷染污法清凈清凈法。雖于聖典顯示不應行色等，但因帝釋問根律儀行故，為遮遣顯示彼而於註釋說"眼所識色等依應行色等為顯示根律儀故說"。說"沉默"后為以相反顯示沉默因而說"欲說"等。"此"是天帝帝釋。 "色"是色處，彼不應行名為不見故說"不應行不應見"。若見眾生相續色者依對治作意或不凈想而住，依見無上。或依信業果而生凈信。依觀察有已無之相而得無常想。 由次第流出故為音，為字，彼由相續生起故積集為名為句文，表示所欲義故為文，此依詩劇等同義及發音而有美妙安置故，依如是轉起分別而以種種心而現起，關於此說"聞任何美音美文聲而生貪等"。"依義"是依後世義。"依法"是依解脫法，或依出世三寶法。"凈信"是三寶信或業果信。"厭離"是依無常想等而厭離輪迴。 依違逆香味等而受用因非如理行為名為不應行。依正觀察而受用因正知取故名為應行。因此說"聞何香"等。 "何所觸"是何應行觸唯未完成而觸。滅漏即是從事警寤達頂。精進善攝因增上第四聖種。後分...攝受因令入正行。 若作意思惟可意等諸意所識法而來現起。應轉變"意所識法"之語格，依慈等作意若意所識法來現起，如是應行之結合。以等字應見攝取悲等及無常等。"三長老法"是今將說三長老之意所識法。"不令外馳"顯示於此三月從未生過離業處心，緣唯來內圍之色等，且內圍無違色等，故不令心依散亂尋外馳。從住所從住室。從自己內五蘊從觀境。因長老一切應作事皆以業處為首而行。;

1. Asammohasampajaññavasena advejjhābhāvato eko anto etassāti ekanto, ekanto vādo etesanti ekantavādā. Tenāha 『『ekaṃyeva vadantī』』ti, abhinnavādāti attho. Ekācārāti samānācārā. Ekaladdhikāti samānaladdhikā. Ekapariyosānāti samānaniṭṭhānā.

Iti sakko pubbe attanā sutaṃ puthusamaṇabrāhmaṇānaṃ nānāvādā cāraladdhiniṭṭhānaṃ idāni saccapaṭivedhena asārato ñatvā ṭhito, tassa kāraṇaṃ ñātukāmo tameva tāva byatirekamukhena pucchati 『『sabbeva dhammā nu kho』』tiādinā.

Dhātūti ajjhāsayadhātu uttarapadalopena vuttā, ajjhāsayadhātūti ca atthato ajjhāsayo evāti āha 『『anekajjhāsayo nānajjhāsayo』』ti. 『『Ekasmiṃ gantukāme eko ṭhātukāmo hotī』』ti idaṃ nidassanavasena vuttaṃ iriyāpathepi nāma sattā ekajjhāsayā dullabhā, pageva laddhīsūti dassanatthaṃ. Yaṃ yadeva ajjhāsayanti yaṃ yameva sassatādiajjhāsayaṃ. Abhinivisantīti taṃ taṃ laddhiṃ diṭṭhābhinivesavasena abhimukhā hutvā duppaṭinissaggibhāvena nivisanti, ādānaggāhaṃ gaṇhanti. Thāmena ca parāmāsena cāti diṭṭhithāmena ca diṭṭhiparāmāsena ca. Suṭṭhu gaṇhitvāti ativiya daḷhaggāhaṃ gaṇhitvā. Voharantīti yathābhiniviṭṭhaṃ diṭṭhivādaṃ paññāpenti pare hi gāhenti patiṭṭhapenti. Tenāha 『『kathenti dīpenti kittentī』』ti, ugghosentīti attho.

Antaṃ atītā accantā, accantā niṭṭhā etesanti accantaniṭṭhā. Sabbesanti sabbesaṃ samaṇabrāhmaṇānaṃ. Yogakkhemotipi nibbānaṃ catūhipi yogehi anuppaduṭṭhattā. 『『Accantayogakkhemā』』ti vattabbe i-kārena niddesena 『『accantayogakkhemī』』ti vuttaṃ, accantayogakkhemo vā etesaṃ atthīti accantayogakkhemīti. Caranti upagacchanti, adhigacchantīti attho. Pariyassati parikkhissati vaṭṭadukkhantaṃ āgammāti pariyosānantipi nibbānassa nāmaṃ.

Saṅkhiṇātīti samucchindanena khepeti. Vināsetīti tato eva sabbaso adassanaṃ pāpeti. Vimuttāti vaṭṭadukkhato accantaniggamena visesena muttā.

『『Issāmacchariyaṃ eko pañho』』ti kasmā vuttaṃ, nanu issāmacchariyaṃ vissajjananti? Saccametaṃ, yo pana ñātuṃ icchito attho, so pañho. So eva ca vissajjīyatīti nāyaṃ doso, aññathā ambaṃ puṭṭhassa labujaṃ byākaraṇaṃ viya siyā, evaṃ pañhasīsena pañhabyākaraṇaṃ vadati. Tathā hi 『『piyāppiya』』ntiādinā vissajjanapadāneva gahitāni, 『『piyāppiyaṃ eko』』tiādīsupi eseva nayo. Papañcasaññāti saññāsīsena papañcā eva vuttāti āha 『『papañco eko』』ti. Ettha ca yathā pātimokkhasaṃvarapucchā kāyasamācārādivibhāgena vissajjitattā tayo pañhā jātā, evaṃ indriyasaṃvarapucchā rūpādivibhāgena vissajjitattā cha pañhā siyuṃ. Tathā sati ekūnavīsati pucchā siyuṃ, atha indriyasaṃvaratāsāmaññena ekova pañho kato, evaṃ sati pātimokkhasaṃvarapucchābhāvasāmaññena tepi tayo ekova pañhoti sabbeva dvādaseva pañhā bhaveyyunti? Nayidamevaṃ. Yasmā kāyasamācārādīsu vibhajja vuccamānesu mahāvisayatāya aparimāṇo vibhāgo sambhavati vissajjetuṃ. Sakalampi vinayapiṭakaṃ tassa niddeso. Rūpādīsu pana vibhajja vuccamānesu appavisayatāya na tādiso vibhāgo sambhavati vissajjetuṃ. Iti mahāvisayatāya pātimokkhasaṃvarapucchā tayo pañhā katā, indriyasaṃvarapucchā pana appavisayatāya ekova pañho kato. Tena vuttaṃ 『『cuddasa mahāpañhā』』ti.

我來為您直譯這段巴利文： 366 依不癡正知故無二性而有一邊為一邊，一邊說為彼等故為一邊說者。因此說"唯說一"，義為不破說者。"一行"為同行。"一見"為同見。"一究竟"為同究竟。 如是帝釋前聞諸沙門婆羅門種種說行見究竟，今以真諦證悟知非實而住，欲知彼因而以相反先問彼"一切法是否"等。 "界"是依略去後詞而說意樂界，意樂界即是義上之意樂故說"多意樂種種意樂"。"一欲去一欲住"此依譬喻說，即于威儀中眾生一意樂難得，何況于見中，為顯示此義。"隨何意樂"是隨何常等意樂。"執著"是對彼彼見以見執著方式趣向而以難捨方式住著，取執著取。"以力及遍執"是以見力及見遍執。"善取"是極堅固取。"言說"是施設如所執著之見說令他取令住。因此說"說顯示稱揚"，義為宣說。 超過邊為過邊，有過邊究竟為過邊究竟者。"一切"是一切沙門婆羅門。瑜伽安穩亦為涅槃因不為四瑜伽所害故。應說"過邊瑜伽安穩"而以i音說為"過邊瑜伽安穩"，或有過邊瑜伽安穩為過邊瑜伽安穩。"行"是趣向，義為證得。由來輪迴苦邊而盡故"究竟"亦為涅槃之名。 "斷滅"是以斷絕而盡。"滅盡"即由此而令一切不見。"解脫"是由出離輪迴苦而特別解脫。 為何說"嫉妒慳吝一問"，難道不是嫉妒慳吝之答？此是實，但欲知之義為問。彼即是所答故無此過，否則如問芒果而答麵包樹果。如是依問為首而說問答。如是以"可愛不可愛"等取答語，于"可愛不可愛一"等亦是此理。"戲論想"以想為首即說戲論故說"戲論一"。此中如別解脫律儀問以身行等分別而答成三問，如是根律儀問以色等分別而答應成六問。若如是應成十九問，若以根律儀性同爲一問，如是若以別解脫律儀問性同彼三亦為一問則應唯有十二問？此非如是。因於身行等分別說時因大境界而有無量分別可答，整個律藏為彼解說。於色等分別說時因小境界而無如是分別可答。如是因大境界別解脫律儀問作三問，而根律儀問因小境界作一問。因此說"十四大問"。

367.Calanaṭṭhenāti kampanaṭṭhena. Taṇhā hi kāmarāgarūparāgaarūparāgādivasena pavattiyā anavaṭṭhitatāya sayampi calati, yattha uppannā, tampi santānaṃ bhavādīsu parikaḍḍhanena cāleti, tasmā calanaṭṭhena taṇhā ejā nāma. Pīḷanaṭṭhenāti vibādhanaṭṭhena tassa tassa dukkhassa hetubhāvena. Padussanaṭṭhenāti adhammarāgādibhāvena, sammukhaparaṃmukhena, kilesāsucipaggharaṇena ca pakārato dussanaṭṭhena gaṇḍo. Anuppaviṭṭhaṭṭhenāti āsayassa dunnīharaṇīyabhāvena anuppavisanaṭṭhena. Kaḍḍhati attano ca ruciyā upaneti. Uccāvacanti paṇītabhāvaṃ, nihīnabhāvañca. Yesu samaṇabrāhmaṇesu. 『『Yesāha』』ntipi pāḷi, tassā keci 『『yesaṃ aha』』nti atthaṃ vadanti. Evanti sutānurūpaṃ, uggahānurūpañca. 『『Ahaṃ kho pana bhante aññesaṃ samaṇabrāhmaṇānaṃ dhammācariyo hontopi bhagavato sāvako…pe… sambodhiparāyaṇo』』ti evaṃ attano sotāpannabhāvaṃ jānāpeti.

Somanassapaṭilābhakathāvaṇṇanā

368.Samāpannoti samogāḷho pavattasampahāro viyātibyūḷho. Jiniṃsūti yathā asurā puna sīsaṃ ukkhipituṃ nāsakkhiṃsu, evaṃ devā vijiniṃsuyevāti dassento āha 『『devā puna apaccāgamanāya asure jiniṃsū』』ti. Tādiso hissa jayo sātisayaṃ vedapaṭilābhāya ahosi. Duvidhampiojanti dibbaṃ, asuraṃ cāti dvippakārampi ojaṃ. Devāyeva paribhuñjissanti asurānaṃ pavesābhāvato. Daṇḍassa avacaraṇaṃ āvaraṇaṃ daṇḍāvacaro, saha daṇḍāvacarenāti sadaṇḍāvacaro, daṇḍena paharitvā vā āvaritvā vā sādhetabbanti attho.

我來為您直譯這段巴利文： 367 "動義"是動搖義。因貪以欲貪色貪無色貪等方式轉起故不住故自動，于所生處亦以牽引彼相續于諸有等而動，故以動義貪名為動。"逼迫義"是障礙義因為彼彼苦之因。"污垢義"是以非法貪等性，以面前背後，及流出煩惱不凈而種種污垢義為瘡。"隨入義"是以難除性隨入義。"牽引"是隨自欲而引導。"高下"是勝性劣性。"于彼等沙門婆羅門"。亦有"yesāhaṃ"之聖典文,彼有人說義為"yesaṃ ahaṃ"。"如是"是如聞如學。"大德,我是其他沙門婆羅門之法師,然為世尊弟子...至正覺",如是使知自己預流性。 喜獲得說註釋 368 "入"是入深如已起戰鬥。"勝"為顯示如阿修羅不能再抬頭,如是諸天必勝故說"諸天勝阿修羅不再返"。因彼勝極得喜。"二種味"是天味及阿修羅味二種味。唯諸天享用因阿修羅不得入。杖之行為遮為杖行,與杖行為以杖行,義為以杖打或遮而成就。

369.Imasmiṃyevaokāseti imissameva indasālaguhāyaṃ. Devabhūtassa meti pubbepi devabhūtassa sakkasseva me bhūtassa. Satoti idānipi sakkasseva sato punarāyu ca me laddho.

Diviyā kāyāti dibbā, khandhapañcakasaṅkhātā kāyāti āha 『『dibbā attabhāvā』』ti. 『『Amūḷho gabbhaṃ essāmī』』ti iminā ariyasāvakānaṃ andhaputhujjanānaṃ viya sammohamaraṇaṃ, asampajānagabbhokkamanañca natthi, atha kho asammohamaraṇañceva sampajānagabbhokkamanañca hotīti dasseti. Ariyasāvakā niyatagatikattā sugatīsu eva uppajjanti, tatthāpi manussesu uppajjantā uḷāresu eva kulesu paṭisandhiṃ gaṇhissanti, sakkassāpi tādiso ajjhāsayo. Tena vuttaṃ pāḷiyaṃ 『『yattha me ramatī mano』』ti, taṃ sandhāyāha 『『yattha me』』tiādi. Sakko pana attano dibbānubhāvenāpi tādisaṃ jānituṃ sakkotiyeva.

Kāraṇenāti yuttena ariyasāvakabhāvassa anucchavikena. Tenāha 『『samenā』』ti.

Sakadāgāmimaggaṃ sandhāya vadati chaṭṭhe atthavase anāgāmimaggassa vakkhamānattā. Ājānitukāmoti appattaṃ visesaṃ paṭivijjhitukāmo. Manussaloke anto bhavissati puna mānussūpapattiyā abhāvato.

Punadevāti manussesu uppanno tato cavitvā punadeva . Imasmiṃ tāvatiṃsadevalokasmiṃ. Uttamo, kīdisoti āha 『『sakko』』tiādi.

Antime bhaveti mama sabbabhavesu antime sabbapariyosāne bhave. 『『Āyunā』』ti iminā ca taṃsahabhāvino sabbepi vaṇṇādike saṅgaṇhāti. 『『Paññāyā』』ti ca iminā sabbepi saddhāsativīriyādike. Tasmiṃ attabhāveti tasmiṃ sabbantime sakkattabhāve. Akaniṭṭhagāmī hutvāti antarāyaparinibbāyiādibhāvaṃ anupagantvā ekaṃsato uddhaṃsoto akaniṭṭhagāmī eva hutvā. Tato eva anukkamena avihādīsu nibbattanto. Evamāhāti 『『so nivāso bhavissatī』』ti evamāha. 『『Avihādīsu…pe… nibbattissatī』』ti saṅkhepato vuttamatthaṃ vivarituṃ 『『esa kirā』』tiādi vuttaṃ. Ayañca nayo na kevalaṃ sakkasseva, atha kho mahāseṭṭhimahāupāsikānampi hotiyevāti dassento 『『sakko devarājā』』tiādimāha.

1. Bhavasampattinibbānasampattīnaṃ vasena aparipuṇṇajjhāsayatāya aniṭṭhitamanoratho taṃ taṃ pattukāmoyeva hutvā ṭhito. Ye ca samaṇeti ye ca pabbajite. Pavivittavihārinoti 『『anekavivekattayaṃ paribrūhetvā viharantī』』ti maññāmi.

Sampādanāti maggassa upasampādanaṃ tassa sampāpanaṃ sammadeva pāpanaṃ. Virādhanāti anārādhanā anupāyapaṭipatti. Na sambhontīti anabhisambhuṇanti. Yathāpucchite atthe anabhisambhuṇanaṃ nāma sammā kathetuṃ asamatthatā evāti āha 『『sampādetvā kathetuṃ na sakkontī』』ti.

Tasmāti yasmā ādiccena samānagottatāya. Tenevāha 『『ādicca nāma gottenā』』ti, tasmā . Ādicco bandhu etassāti ādiccabandhu, atha vā ādiccassa bandhūti ādiccabandhu, bhagavā, taṃ ādiccabandhunaṃ. Ādicco hi sotāpannatāya bhagavato orasaputto. Tenevāha –

『『Yo andhakāre tamasi pabhaṅkaro,

Verocano maṇḍalī uggatejo;

Mā rāhu gilī caraṃ antalikkhe,

Pajaṃ mamaṃ rāhu pamuñca sūriya』』nti. (saṃ. ni. 1.91);

Sāmanti sāmaṃpayogaṃ, satthu pana sāvakassa sāmaṃpayogo nāma sanipāto evāti āha 『『namakkāraṃ karomā』』ti.

我來為您直譯這段巴利文： 369 "於此處"是於此因陀娑羅窟。"我為天"是前為天之我為帝釋。"為"是今亦為帝釋而我又得壽。 "天身"是天的，名為五蘊身故說"天自體"。以"我不癡入胎"顯示聖弟子無如凡夫之癡死及不知入胎，而是不癡死及知入胎。聖弟子因定趣唯生善趣，于彼中生人亦唯取勝貴家結生，帝釋亦如是意樂。因此聖典說"我心所樂處"，關於此說"我所"等。帝釋亦能以自天威力知如是。 "因"是適合聖弟子性之正當。因此說"平等"。 依一來道說因將於第六義理說不還道。"欲知"是欲證未得殊勝。人世將盡因無再生為人。 "再天"是生人後死再生天。"於此忉利天界"。"最上"，如何？說"帝釋"等。 "最後有"是於我一切有中最後一切終盡有。以"壽"攝取一切與彼俱生色等。以"慧"攝取一切信念精進等。"于彼自體"是于彼最後帝釋自體。"為往色究竟"是不成為中般涅槃等而一向為上流色究竟行者。因此即次第生無煩等。"如是說"是說"彼將為住處"。為開顯略說"生於無煩等"之義而說"此據說"等。此理不僅帝釋，亦大長者大優婆夷故說"帝釋天王"等。 370 因未圓滿有成就涅槃成就意樂故未滿愿而住欲得彼彼。"彼等沙門"是彼等出家者。"離住者"是"我思增長種種三離而住"。 "成就"是道之具足成就彼正成就。"失"是不成就非方便行。"不能"是不堪能。于所問義不堪能即不能正說故說"不能圓滿說"。 "因此"是因與日同姓。因此說"日名為姓"，因此。有日親為日親，或日之親為日親，世尊，彼日親。因日以預流性為世尊親子。因此說： "破黑暗者光明作者， 日輪升起大威光者； 羅喉勿吞行空中者， 羅喉放釋我子日者"。 "自"是自加行，但對師之弟子自加行即隨遇故說"我等作禮"。

371.Parāmasitvāti 『『imāya nāma pathaviyaṃ nisinnena mayā ayaṃ acchariyadhammo adhigato』』ti somanassajāto, 『『imāya nāma pathaviyaṃ evaṃ acchariyabbhutaṃ buddharatanaṃ uppanna』』nti acchariyabbhutacittajāto ca pathaviṃ parāmasitvā. Patthitapañhāti dīgharattānusayitasaṃsayasamugghātatthaṃ 『『kadā nu kho bhagavantaṃ pucchituṃ labhāmī』』ti evaṃ abhipatthitapañhā. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.

Sakkapañhasuttavaṇṇanāya līnatthappakāsanā.

1. Mahāsatipaṭṭhānasuttavaṇṇanā

Uddesavārakathāvaṇṇanā

1. 『『Kasmā bhagavā idaṃ suttamabhāsī』』ti asādhāraṇaṃ samuṭṭhānaṃ pucchati, sādhāraṇaṃ pana 『『pākaṭa』』nti anāmasitvā 『『kururaṭṭhavāsīna』』ntiādi vuttaṃ. Samuṭṭhānanti hi desanānidānaṃ, taṃ sādhāraṇāsādhāraṇabhedato duvidhaṃ, sādhāraṇampi ajjhattikabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ ajjhattikaṃ samuṭṭhānaṃ nāma bhagavato mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi. Yathāha 『『sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī』』tiādi. (Dī. ni. 2.69; ma. ni. 1.283; 2.339; saṃ. ni. 1.172; mahāva. 9) bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ nāma dasasahassamahābrahmaparivārassa sahampatimahābrahmuno ajjhesanaṃ. Tathā cāha 『『brahmuno ca ajjhesanaṃ viditvā』』ti. (Dī. ni. 2.69; ma. ni. 1.283; 2.339; saṃ. ni.

我來為您直譯這段巴利文： 371 "觸控"是"我坐於此名地上證得此稀有法"而生喜，及"於此名地上如是生起稀有奇特佛寶"而生稀有奇特心而觸控地。"所愿問"是為斷長夜隨眠疑而"何時我能問世尊"如是殷切所愿之問。此中義未分別者易知故。 帝釋問經註釋明隱義竟。 大念處經註釋 總說分註釋 373 "為何世尊說此經"問特殊之起因，而普通者不提"顯明"而說"住俱盧國者"等。"起因"是說因緣，彼分普通特殊二種，普通亦分內外二種。其中名為普通內起因是世尊大悲。因由彼激發世尊心生為應化者說法。如說"緣于悲愍眾生以佛眼觀察世間"等。而名為外普通起因是以萬大梵天為眷屬之娑婆世界主大梵天之請。如是說"知梵天請"。

1.179; mahāva. 9) tadajjhesanuttarakālañhi dhammapaccavekkhaṇājanitaṃ appossukkataṃ paṭipassambhetvā bhagavā dhammaṃ desetuṃ ussāhajāto ahosi. Yathā ca mahākaruṇā, evaṃ dasabalañāṇādayo ca desanāya ajjhattasamuṭṭhānabhāve vattabbā. Sabbañhi ñeyyadhammaṃ, tesaṃ desetabbappakāraṃ, sattānañca āsayānusayādiṃ yāthāvato jānitvā bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Asādhāraṇampi ajjhattikabāhirabhedato duvidhameva. Tattha ajjhattikaṃ yāya mahākaruṇāya, yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ, bāhiraṃ pana dassetuṃ 『『kururaṭṭhavāsīna』』ntiādimāha. Tena vuttaṃ 『『asādhāraṇaṃ samuṭṭhānaṃ pucchatī』』ti, tena 『『attajjhāsayādīsu catūsu suttanikkhepesu kataroya』』nti suttanikkhepo pucchito hotīti itaro 『『kururaṭṭhavāsīna』』ntiādinā 『『parajjhāsayoyaṃ suttanikkhepo』』ti dasseti.

Kururaṭṭhaṃ kira tadā taṃnivāsisattānaṃ yonisomanasikāravantatādinā yebhuyyena suppaṭipannatāya, pubbe ca katapuññatābalena tadā utuādisampattiyuttameva ahosi. Tena vuttaṃ 『『utupaccayādisampannattā』』ti. Ādi-saddena bhojanādisampattiṃ saṅgaṇhāti. Keci pana 『『pubbe pavattakuruvattadhammānuṭṭhānavāsanāya uttarakuru viya yebhuyyena utuādisampannameva hontaṃ bhagavato kāle sātisayaṃ utusappāyādiyuttaṃ taṃ raṭṭhaṃ ahosī』』ti vadanti. Cittasarīrakallatāyāti cittassa, sarīrassa ca arogatāya. Anuggahitapaññābalāti laddhūpakārañāṇānubhāvā, anu anu vā āciṇṇapaññātejā. Ekavīsatiyā ṭhānesuti kāyānupassanāvasena cuddasasu ṭhānesu, vedanānupassanāvasena ekasmiṃ ṭhāne, tathā cittānupassanāvasena, dhammānupassanāvasena pañcasu ṭhānesūti evaṃ ekavīsatiyā ṭhānesu. Kammaṭṭhānaṃ arahatte pakkhipitvāti catusaccakammaṭṭhānaṃ yathā arahattaṃ pāpeti, evaṃ desanāvasena arahatte pakkhipitvā. Suvaṇṇacaṅkoṭakasuvaṇṇamañjūsāsu pakkhittāni sumanacampakādinānāpupphāni, maṇimuttādisattaratanāni ca yathā bhājanasampattiyā savisesaṃ sobhanti, kiccakarāni ca honti manuññabhāvato, evaṃ sīladassanādisampattiyā bhājanavisesabhūtāya kururaṭṭhavāsiparisāya desitā bhagavato ayaṃ desanā bhiyyoso mattāya sobhati, kiccakārī ca hotīti imamatthaṃ dasseti 『『yathā hi puriso』』tiādinā. Etthāti kururaṭṭhe.

Pakatiyāti sarasatopi, imissā satipaṭṭhānasuttadesanāya pubbepīti adhippāyo. Anuyuttā viharanti satthu desanānusārato bhāvanānuyogaṃ.

Vissaṭṭhaattabhāvenāti aniccādivasena kismiñci yonisomanasikāre cittaṃ aniyojetvā rūpādiārammaṇe abhirativasena vissaṭṭhacittena bhavituṃ na vaṭṭati, pamādavihāraṃ pahāya appamattena bhavitabbanti adhippāyo.

我來為您直譯這段巴利文： 請在那請求之後時,遮止由法觀察所生的少欲,世尊生起說法的精進。如大悲,如是十力智等亦應說為說法之內起因。因完全如實知一切所知法、彼等應說之方式及眾生意樂隨眠等,世尊以處非處等善巧隨應化者意樂而轉種種理趣說。特殊亦分內外二種。其中應知內者以何大悲及何說智轉此經之二者,而為顯外說"住俱盧國者"等。因此說"問特殊起因",由此問"于自意樂等四種經安立中何者",另者以"住俱盧國者"等顯示"此為他意樂經安立"。 據說俱盧國爾時因住彼眾生有如理作意等而多善行,及前所作福力故爾時具足氣候等。因此說"具足氣候等緣"。以等字攝取食等成就。有人說"因前行俱盧法責任住習氣如北俱盧洲多有氣候等成就,於世尊時彼國特勝具適宜氣候等"。"心身適業"是心及身無病。"得慧力助"是得獲益智威力,或數數習行慧威。"於二十一處"是依身隨觀於十四處,依受隨觀於一處,如是依心隨觀,依法隨觀於五處,如是於二十一處。"投入阿羅漢果業處"是四諦業處如令達阿羅漢果,如是依說投入阿羅漢果。以"如人"等顯示如投于金筐金箱之種種素馨旃簸迦等花及摩尼珠等七寶因器成就而特別莊嚴,因可意而作用,如是此世尊說于以戒見等成就為特勝器的住俱盧國眾中而更加莊嚴有作用之義。"於此"是于俱盧國。 "本性"是自性及此念處經說前,此義。隨行住是隨師說隨行修習。 "舍自體"是義為不應於色等所緣以愛樂而舍心不繫于無常等任何如理作意,應舍放逸住而不放逸。

Ekāyanoti ettha ayana-saddo maggapariyāyo. Na kevalaṃ ayanameva, atha kho aññepi bahū maggapariyāyāti paduddhāraṃ karonto 『『maggassa hī』』ti ādiṃ vatvā yadi maggapariyāyo ayana-saddo, kasmā puna 『『maggo』』ti vuttanti codanaṃ sandhāyāha 『『tasmā』』tiādi. Tattha ekamaggoti eko eva maggo. Na hi nibbānagāmimaggo añño atthīti. Nanu satipaṭṭhānaṃ idha maggoti adhippetaṃ, tadaññe ca bahū maggadhammā atthīti? Saccaṃ atthi, te pana satipaṭṭhānaggahaṇeneva gahitā tadavinābhāvato. Tathā hi ñāṇavīriyādayo niddese gahitā, uddese pana satiyā eva gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ. 『『Na dvidhāpathabhūto』』ti iminā imassa maggassa anekamaggabhāvābhāvaṃ viya anibbānagāmibhāvābhāvañca dasseti. Ekenāti asahāyena. Asahāyatā ca duvidhā attadutiyatābhāvena vā, yā 『『vūpakaṭṭhakāyatā』』ti vuccati, taṇhādutiyatābhāvena vā, yā 『『pavivittacittatā』』ti vuccati. Tenāha 『『vūpakaṭṭhena pavivittacittenā』』ti. Seṭṭhopi loke 『『eko』』ti vuccati 『『yāva pare ekāhaṃ vo karomī』』tiādīsūti āha 『『ekassāti seṭṭhassā』』ti. Yadi saṃsārato nissaraṇaṭṭho ayanaṭṭho, aññesampi upanissayasampannānaṃ sādhāraṇato, kathaṃ bhagavatoti āha 『『kiñcāpī』』tiādi. Imasmiṃ khoti ettha kho-saddo avadhāraṇe, tasmā imasmiṃ yevāti attho. Desanābhedoyeva heso, yadidaṃ 『『maggo』』ti vā 『『ayano』』ti vā. Ayana-saddo vā kammakaraṇādivibhāgo. Tenāha 『『atthato pana eko vā』』ti.

Nānāmukhabhāvanānayappavattoti kāyānupassanādimukhena tatthāpi ānāpānādimukhena bhāvanānayena pavatto. Ekāyananti ekagāminaṃ, nibbānagāminanti attho. Nibbānañhi adutiyabhāvato, seṭṭhabhāvato ca 『『eka』』nti vuccati. Yathāha 『『ekañhi saccaṃ na dutīyamatthī』』ti (su. ni. 890). 『『Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ aggaṃ akkhāyatī』』ti. (A. ni. 4.34; itivu. 90) khayo eva antoti khayanto, jātiyā khayantaṃ diṭṭhavāti jātikhayantadassī. Avibhāgena sabbepi satte hitena anukampatīti hitānukampī. Atariṃsūti tariṃsu. Pubbeti purimakā buddhā, pubbe vā atītakāle.

Tanti tesaṃ vacanaṃ, taṃ vā kiriyāvuttivācakattaṃ na yujjati. Na hi saṅkheyyappadhānatāya sattavācino ekasaddassa kiriyāvuttivācakatā atthi. 『『Sakimpi uddhaṃ gaccheyyā』』tiādīsu (a. ni.

我來為您直譯這段巴利文： "一道"中的"道"字是道的同義詞。不僅是道,還有許多其他道的同義詞,為顯示詞義分析而說"因為道"等。若道字是道的同義詞,為何又說"道"?關於此質問說"因此"等。其中"一道"是唯一道。因無其他趣向涅槃之道。難道此處意指念處為道,還有其他許多道法?確實有,但彼等因不離念處故以念處攝取。如是以智慧精進等攝於別解,而總說只取念因隨應化者意樂應知。以"非二路"顯示此道無多道性及無非涅槃道性。"一"是無伴。無伴有二:無第二我,稱為"遠離身",無第二愛,稱為"遠離心"。因此說"遠離及遠離心"。勝者於世亦說為"一",如"乃至一日為你等"等,故說"一即勝"。若出離輪迴義是道義,因與其他具資具者共同,如何是世尊?說"雖然"等。"於此"中ko字表限定,故義為"唯於此"。此唯是說分別,即所謂"道"或"道"。或道字分別業具等。因此說"義則一"。 "轉種種門修習行相"是依身隨觀等門,于彼亦依入出息等門轉修習行相。"一道"是一趣,義為涅槃趣。涅槃因無第二故,勝故說為"一"。如說"唯一真實無第二"。"諸比丘,有為或無為法中,離欲說為最上"。盡為邊故盡邊,見生盡邊故見生盡邊。不分別以利益悲愍一切眾生故利益悲愍。"渡"是度。"先"是前佛,或前過去時。 "彼"是彼等言,彼轉說義不應理。因主要計數義一字無轉說義。如"乃至一次上去"等。;

7.72) viya sakiṃ ayanoti iminā byañjanena bhavitabbaṃ. Evamatthaṃ yojetvāti 『『ekaṃ ayanaṃ assā』』ti evaṃ samāsapadatthaṃ yojetvā. Ubhayathāpīti purimanayena, pacchimanayena ca. Na yujjati idhādhippetamaggassa anekavāraṃ pavattisabbhāvato. Tenāha 『『kasmā』』tiādi. 『『Anekavārampi ayatī』』ti purimanayassa ayuttatādassanaṃ, 『『anekañcassa ayanaṃ hotī』』ti pacchimanayassa.

Imasmiṃpadeti 『『ekāyano ayaṃ bhikkhave maggo』』ti imasmiṃ vākye, imasmiṃ vā 『『pubbabhāgamaggo, lokuttaramaggo』』ti vidhānapade. Missakamaggoti lokiyena missako lokuttaramaggo . Visuddhiādīnaṃ nippariyāyahetukaṃ saṅgaṇhanto ācariyatthero 『『missakamaggo』』ti āha. Itaro pariyāyahetu idhādhippetoti 『『pubbabhāgamaggo』』ti avoca.

Saddaṃ sutvāti 『『kālo bhante dhammasavanāyā』』ti kālārocanasaddaṃ paccakkhato, paramparāya ca sutvā. Evaṃ ukkhipitvāti evaṃ 『『sundaraṃ manoharaṃ imaṃ kathaṃ chaḍḍemā』』ti achaḍḍentā ucchubhāraṃ viya paggahetvā na vicaranti. Āluḷetīti viluḷito ākulo hotīti attho. Ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggoti ettāvatā idhādhippetatthe siddhe tasseva alaṅkāratthaṃ so pana yassa pubbabhāgamaggo, taṃ dassetuṃ 『『maggānaṭṭhaṅgiko』』tiādikā gāthāpi paṭisambhidāmaggatova ānetvā ṭhapitā.

Nibbānagamanaṭṭhenāti nibbānaṃ gacchati adhigacchati etenāti nibbānagamanaṃ,soyeva aviparītasabhāvatāya attho, tena nibbānagamanaṭṭhena, nibbānādhigamūpāyatāyāti attho. Magganīyaṭṭhenāti gavesitabbatāya. 『『Gamanīyaṭṭhenā』』ti vā pāṭho, upagantabbatāyāti attho. 『『Rāgādīhī』』ti iminā rāgadosamohānaṃyeva gahaṇaṃ 『『rāgo malaṃ, doso malaṃ, moho mala』』nti (vibha. 924) vacanato. 『『Abhijjhāvisamalobhādīhī』』ti pana iminā sabbesampi upakkilesānaṃ saṅgaṇhanatthaṃ te visuṃ uddhaṭā. 『『Sattānaṃ visuddhiyā』』ti vuttassa atthassa ekantikataṃ dassento 『『tathā hī』』tiādimāha. Kāmaṃ 『『visuddhiyā』』ti sāmaññajotanā, cittasseva pana visuddhi idhādhippetāti dassetuṃ 『『rūpamalavasena panā』』tiādi vuttaṃ. Na kevalaṃ aṭṭhakathāvacanameva, atha kho idaṃ ettha āhacca bhāsitanti dassento 『『tathā hī』』tiādimāha.

Sā panāyaṃ cittavisuddhi sijjhamānā yasmā sokādīnaṃ anuppādāya saṃvattati, tasmā vuttaṃ 『『sokaparidevānaṃ samatikkamāyā』』tiādi. Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antonijjhānaṃ soko. Ñātibyasanādinimittameva sokāvatiṇṇato 『『kahaṃ ekaputtaka kahaṃ ekaputtakā』』tiādinā (ma. ni. 2.353, 354; saṃ. ni.

我來為您直譯這段巴利文： 如"乃至一次上去"等應以"一次道"此詞。"如是結合義"是"有一道"如是結合複合詞義。"兩種"是依前方式及後方式。不應理因此處所意指之道有多次轉起。因此說"為何"等。"多次亦道"顯示前方式不應理,"有多道"顯示後方式。 "於此句"是"諸比丘此是一道"此句,或"前分道,出世間道"此區分句。"混合道"是與世間混合之出世間道。攝取清凈等非方便因故阿阇梨長老說"混合道"。另者此處意指方便因故說"前分道"。 "聞聲"是親聞或間聞"大德,是聽法時"之時告聲。"如是舉"是如是"我等勿舍此美妙動聽之說"而不捨如持甘蔗擔而不行。"擾"義為攪動混亂。說前分念處道為一道,如是此處意義已成,為莊嚴彼,即為顯示何者為彼前分道而引自無礙解道置"八支道"等偈。 "以趣涅槃義"是以此去趣證涅槃為趣涅槃,即彼以不顛倒性為義,以彼趣涅槃義,義為涅槃證得方便。"以應道義"是應尋求義。或讀作"以應去義",義為應趣向。以"貪等"攝取貪瞋癡,因說"貪為垢,瞋為垢,癡為垢"。而以"貪不正貪等"別舉為攝取一切隨煩惱。為顯示所說"為眾生清凈"之義必然性而說"如是"等。雖普說"為清凈",但為顯示此處意指唯心清凈而說"以色垢等"等。不僅註疏語,而為顯示此處引用說而說"如是"等。 此心清凈成就因導致不生憂等,故說"為超越憂悲"等。其中憂是親屬衰敗等緣心苦內燒為憂。因親屬衰敗等緣陷憂而"何處獨子何處獨子"等。

2.63) paridevanavasena vācāvippalāpo paridavanaṃ paridevo. Āyatiṃ anuppajjanaṃ idha samatikkamoti āha 『『pahānāyā』』ti. Taṃ panassa samatikkamāvahataṃ nidassanavasena dassento 『『ayañhī』』tiādimāha.

Tattha yaṃ pubbe, taṃ visodhehīti atītesu khandhesu taṇhāsaṃkilesavisodhanaṃ vuttaṃ. Pacchāti parato . Teti tuyhaṃ. Māhūti mā ahu. Kiñcananti rāgādikiñcanaṃ, etena anāgatesu khandhesu saṃkilesavisodhanaṃ vuttaṃ. Majjheti tadubhayavemajjhe. No ce gahessasīti na upādiyissasi ce, etena paccuppanne khandhappabandhe upādānappavatti vuttā. Upasanto carissasīti evaṃ addhattayagatasaṃkilesavisodhane sati nibbutasabbapariḷāhatāya upasanto hutvā viharissasīti arahattanikūṭena gāthaṃ niṭṭhapesi. Tenāha 『『imaṃ gātha』』ntiādi.

Puttāti orasā, aññepi vā dinnakakittimādayo ye keci. Pitāti janako, aññepi vā pituṭṭhāniyā. Bandhavāti ñātakā. Ayañhettha attho – puttā vā pitā vā bandhavā vā antakena maccunā adhipannassa abhibhūtassa maraṇato tāṇāya na honti. Kasmā? Natthi ñātīsu tāṇatāti. Na hi ñātīnaṃ vasena maraṇato ārakkhā atthi, tasmā paṭācāre 『『ubho puttā kālaṅkatā』』tiādinā (apa. therī

我來為您直譯這段巴利文： 以悲泣方式言語散亂為悲嘆為悲。將來不生此為超越故說"為斷"。為顯示此帶來彼超越以譬喻方式而說"因此"等。 其中"前者,彼當凈"說於過去諸蘊凈貪染污。"后"是後面。"彼等"是你的。"勿有"是勿存在。"所有"是貪等所有,以此說于未來諸蘊凈染污。"中"是彼二中間。"若不取"是若不執取,以此說于現在蘊相續中起執取。"寂靜行"是如是三時染污清凈時因滅一切熱惱而成寂靜而住,以阿羅漢頂完結偈。因此說"此偈"等。 "子"是親生或其他養子或名子等任何。"父"是生父或其他父位。"親"是親族。此中義為 - 子或父或親對被死王所制服所勝者不能為救護。何故?無親族能救護故。因不以親族力有從死護,故波吒遮羅"兩子死"等。

1.498) mā niratthakaṃ paridevi, dhammaṃyeva pana yāthāvato passāti adhippāyo. Sotāpattiphale patiṭṭhitāti yathānulomaṃ pavattitāya sāmukkaṃsikāya dhammadesanāya pariyosāne sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhahi. Kathaṃ panāyaṃ satipaṭṭhānamaggavasena sotāpattiphale patiṭṭhāsīti āha 『『yasmā panā』』tiādi. Na hi catusaccakammaṭṭhānakathāya vinā sāvakānaṃ ariyamaggādhigamo atthi. 『『Imaṃ gāthaṃ sutvā』』ti panidaṃ sokavinodanavasena pavattitāya gāthāya paṭhamaṃ sutattā vuttaṃ, sāpi hi saccadesanāya parivārabandhā eva aniccatākathāti katvā. Itaragāthāyaṃ pana vattabbameva natthi. Bhāvanāti paññābhāvanā. Sā hi idha adhippetā. Tasmāti yasmā rūpādīnaṃ aniccādito anupassanāpi satipaṭṭhānabhāvanāva, tasmā. Tepīti santatimahāmattapaṭācārāpi.

Pañcasatecoreti satasatacoraparivāre pañcacore paṭipāṭiyā pesesi, te araññaṃ pavisitvā theraṃ pariyesantā anukkamena therassa samīpe samāgacchiṃsu. Tenāha 『『te gantvā theraṃ parivāretvā nisīdiṃsū』』ti. Vedanaṃ vikkhambhetvāti ūruṭṭhibhedapaccayaṃ dukkhavedanaṃ amanasikārena vinodetvā. Pītipāmojjaṃ uppajji vippaṭisāralesassapi asambhavato. Tenāha 『『parisuddhaṃ sīlaṃ nissāyā』』ti. Therassa hi sīlaṃ paccavekkhato parisuddhaṃ sīlaṃ nissāya uḷāraṃ pītipāmojjaṃ uppajjamānaṃ ūruṭṭhibhedajanitaṃ dukkhavedanaṃ vikkhambhesi. Tiyāmarattinti accantasaṃyoge upayogavacanaṃ, tenassa vipassanāyaṃ appamādaṃ, paṭipattiussukkāpanañca dasseti. Pādānīti pāde. Saṃyamessāmīti saññapessāmi, saññattiṃ karissāmīti attho. Aṭṭiyāmīti jigucchāmi. Harāyāmīti lajjāmi. Vipassisanti sampassiṃ.

Pacalāyantānanti pacalāyikānaṃ niddaṃ upagatānaṃ. Agatinti agocaraṃ. Vatasampannoti dhutaguṇasampanno. Pamādanti pacalāyanaṃ sandhāyāha. Oruddhamānasoti uparuddhaadhicitto. Pañjarasminti sarīre. Sarīrañhi nhārusambandhaaṭṭhisaṅghāṭatāya idha 『『pañjara』』nti vuttaṃ.

Pītavaṇṇāya pana paṭākāya kāyaṃ pariharaṇato, mallayuddhacittakatāya ca 『『pītamallo』』ti paññāto pabbajitvā pītamallatthero nāma jāto. Tīsu rajjesūti paṇḍucoḷagoḷarajjesu. 『『Sabbamallā sīhaḷadīpe sakkārasammānaṃ labhantī』』ti tambapaṇṇidīpaṃ āgamma. Taṃyeva aṅkusaṃ katvāti 『『rūpādayo 『mamā』ti na gahetabbā』』ti natumhākavaggena pakāsitamatthaṃ attano cittamattahatthino aṅkusaṃ katvā. Pādesu avahantesūti ativelaṃ caṅkamanena akkamituṃ asamatthesu. Jaṇṇukehi caṅkamati 『『nisinne niddāya avasaro hotī』』ti. Byākaritvāti attano vīriyārambhassa saphalatāpavedanamukhena sabrahmacārīnaṃ tattha ussāhaṃ janento aññaṃ byākaritvā. Bhāsitanti vacanaṃ, kassa pana tanti āha 『『buddhaseṭṭhassa sabbalokaggavādino』』ti. 『『Na tumhāka』』ntiādi tassa pavattiākāradassanaṃ. Tayidaṃ me saṅkhārānaṃ accantavūpasamakāraṇanti dassento 『『aniccā vatā』』ti gāthamāhari, tena idānāhaṃ saṅkhārānaṃ khaṇe khaṇe bhaṅgasaṅkhātassa rogassa abhāvena arogo parinibbutoti dasseti.

Assāti sakkassa. Upapattīti devūpapatti. Puna pākatikāva ahosi sakkabhāveneva upapannattā.

我來為您直譯這段巴利文： 勿無義悲嘆,而應如實見法是意。"住預流果"是隨順轉最勝法說終時于具千理預流果而住。如何彼依念處道住預流果?說"因為"等。因無四諦業處說無聲聞證得聖道。說"聞此偈"是因先聞除憂方式轉之偈,彼亦為無常說圍繞真諦說故。于另偈則全無可說。"修習"是慧修習。因此處意指彼。"因此"是因色等無常等隨觀亦是念處修習,故。"彼等"是散達帝大臣及波吒遮羅。 "五百賊"是遣五賊各有百賊眷屬次第,彼等入林尋長老漸次近長老會合。因此說"彼等去圍長老坐"。"遮止受"是以不作意除大腿破碎緣苦受。生喜悅因無追悔垢染。因此說"依清凈戒"。因長老觀察清凈戒,依彼生殊勝喜悅遮止大腿破碎生苦受。"三夜"是絕對結合業格,以此顯其精進觀及勤修。"足"是足。"當制"是當令知,義為當令理解。"厭"是嫌惡。"慚"是慚愧。"見"是審見。 "微睡"是入眠微睡者。"非行"是非行處。"具戒"是具頭陀功德。"放逸"是說關於微睡。"攝心"是攝製心。"籠"是身。因身為筋連骨架故此說"籠"。 因以黃色幡裹身及拳斗圖畫故稱"黃拳",出家成名黃拳長老。"於三王國"是盤杜朱羅哥羅王國。"一切拳士于錫蘭島獲尊重恭敬"而來盤婆尼島。"作彼鉤"是以"色等不應執'我所'"以非汝品顯示義作自心象之鉤。"足無力"是因過度經行不能踏。以膝經行因"坐有睡機"。"記說"是以自精進開始成果揭示令同梵行者生彼勤而記說。"所說"是語,誰說?說"最上佛世間最勝語者"。"非汝"等顯示彼轉起行相。顯示此為我諸行究竟寂止因而引"無常"偈,以此顯示我今因諸行唸唸壞名病無故無病般涅槃。 "彼"是帝釋。"生起"是天生起。再成本性因生起即帝釋性。

Subrahmāti evaṃnāmo. Accharānaṃ nirayūpapattiṃ disvā tato pabhuti satataṃ pavattamānaṃ attano cittutrāsaṃ sandhāyāha 『『niccaṃ utrastamidaṃ citta』』ntiādi. Tattha utrastanti santastaṃ bhītaṃ . Ubbigganti saṃviggaṃ. Utrastanti vā saṃviggaṃ. Ubbigganti bhayavasena saha nissayena sañcalitaṃ. Anuppannesūti anāgatesu. Kiccesūti tesu tesu itikattabbesu. 『『Kicchesū』』ti vā pāṭho, dukkhesūti attho, nimittatthe cetaṃ bhummaṃ, bhāvidukkhanimittanti attho. Uppatitesūti uppannesu kiccesūti yojanā. Tadā attano parivārassa uppannaṃ dukkhaṃ sandhāya vadati.

Bojjhāti bodhito, ariyamaggatoti attho. 『『Aññatrā』』ti ca padaṃ apekkhitvā nissakkavacanaṃ, bodhiṃ ṭhapetvāti attho. Sesesupi eseva nayo. Tapasāti tapokammato, tena maggādhigamassa upāyabhūtaṃ sallekhapaṭipadaṃ dasseti. Indriyasaṃvarāti manacchaṭṭhānaṃ indriyānaṃ saṃvaraṇato , etena satisaṃvarasīsena sabbampi saṃvarasīlaṃ, lakkhaṇahāranayena vā sabbampi catupārisuddhisīlaṃ dasseti. Sabbanissaggāti sabbassapi nissajjanato sabbakilesappahānato. Kilesesu hi nissaṭṭhesu kammavaṭṭaṃ, vipākavaṭṭañca nissaṭṭhameva hotīti. Sotthinti khemaṃ anupaddavataṃ.

Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, ariyamaggoti āha 『『ñāyo vuccati ariyo aṭṭhaṅgiko maggo』』ti. Taṇhāvānavirahitattāti taṇhāsaṅkhātavānavivittattā. Taṇhā hi khandhehi khandhaṃ, kammunā phalaṃ, sattehi ca dukkhaṃ vinati saṃsibbatīti 『『vāna』』nti vuccati, tayidaṃ natthi ettha vānaṃ, na vā etasmiṃ adhigate puggalassa vānanti nibbānaṃ, asaṅkhatā dhātu. Parappaccayena vinā paccakkhakaraṇaṃ sacchikiriyāti āha 『『attapaccakkhatāyā』』ti.

Nanu 『『visuddhiyā』』ti cittavisuddhiyā adhippetattā visuddhiggahaṇenevettha sokasamatikkamādayopi gahitā eva honti, te puna kasmā gahitāti anuyogaṃ sandhāya 『『tattha kiñcāpī』』tiādi vuttaṃ. Sāsanayuttikovideti saccapaṭiccasamuppādādilakkhaṇāyaṃ dhammanītiyaṃ cheke. Taṃ tamatthaṃñāpetīti ye ye bodhaneyyapuggalā saṅkhepavitthārādivasena yathā yathā bodhetabbā, attano desanāvilāsena bhagavā te te tathā tathā bodhento taṃ tamatthaṃ ñāpeti. Taṃ taṃ pākaṭaṃ katvā dassentoti atthāpattiṃ agaṇento taṃ tamatthaṃ pākaṭaṃ katvā dassento. Na hi sammāsambuddho atthāpattiñāpakādisādhanīyavacanāti. Saṃvattatīti jāyati, hotīti attho. Yasmā anatikkantasokaparidevassa na kadāci cittavisuddhi atthi sokaparidevasamatikkamanamukheneva cittavisuddhiyā ijjhanato, tasmā āha 『『sokaparidevānaṃ samatikkamena hotī』』ti. Yasmā pana domanassapaccayehi dukkhadhammehi phuṭṭhaṃ puthujjanaṃ sokādayo abhibhavanti, pariññātesu ca tesu te na honti, tasmā vuttaṃ 『『sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamenā』』ti. Ñāyassāti aggamaggassa, tatiyamaggassa ca. Tadadhigamena hi yathākkamaṃ dukkhadomanassānaṃ atthaṅgamo. Sacchikiriyābhisamayasahabhāvīpi itarābhisamayo tadavinābhāvato sacchikiriyābhisamayahetuko viya vutto. Ñāyassādhigamo nibbānassa sacchikiriyāyāti phalañāṇena vā paccakkhakaraṇaṃ sandhāya vuttaṃ, 『『nibbānassa sacchikiriyāyā』』ti sampadānavacanañcetaṃ daṭṭhabbaṃ.

我來為您直譯這段巴利文： "善梵"是此名。見諸天女地獄生起后從此以來常轉自心驚怖而說"此心常驚怖"等。其中"驚怖"是恐懼怕畏。"憂"是憂惱。或"驚怖"是憂惱。"憂"是依恐怖與所依震動。"未生"是未來。"事"是于彼彼應作。或讀作"難",義為苦,此處位格表相,義為未來苦相。"生起"是生事之結合。爾時說關於自眷屬生苦。 "覺"是從覺,義為聖道。期待"除"字為離格,義為舍覺。余亦如是。"苦行"是從苦行業,以此顯示為證道方便之凈行道。"根律儀"是從制六根,以此以念律儀為首顯示一切律儀戒,或以相引方式顯示一切四遍凈戒。"一切舍"是從舍一切一切煩惱斷。因煩惱舍時業輪及異熟輪已舍。"安穩"是安無災。 以決定行趣涅槃,或以此證知為行,聖道,故說"行說為八支聖道"。"離愛縫"是離名愛縫。因愛以蘊縫蘊,以業縫果,以眾生縫苦故說"縫",此中無縫,或於證得者無縫為涅槃,無為界。不依他緣親證為作證,故說"自親證"。 難道因"為清凈"意指心清凈,以清凈攝取即已攝取超越憂等,為何再攝取?關於此質問說"其中雖"等。"善巧教理"是善巧于諦緣起等相法理。"令知彼彼義"是依略廣等令所化眾生如何應知,世尊以自說威力令彼等如是知彼彼義。"顯示彼彼明瞭"是不數含義而顯示彼彼義明瞭。因正等覺不應以含義等令知語。"轉"是生,義為有。因未超越憂悲者無心清凈因唯依超越憂悲成心清凈,故說"以超越憂悲有"。又因為凡夫為憂緣苦法所觸為憂等征服,遍知彼等則彼等不有,故說"以超越憂悲為滅盡憂苦"。"行"是最上道及第三道。因證得彼故如次滅盡憂苦。雖與作證現證俱因不離彼說如因作證現證。"證得行為作證涅槃"是說關於以果智親證,又應知"為作證涅槃"為與格。

Vaṇṇabhaṇananti pasaṃsāvacanaṃ. Tayidaṃ na idheva, atha kho aññatthāpi satthu āciṇṇaṃ evāti dassento 『『yatheva hī』』tiādimāha. Tattha ādimhi kalyāṇamādi vā kalyāṇaṃ etassāti ādikalyāṇaṃ. Sesapadadvayepi eseva nayo. Atthasampattiyā sātthaṃ. Byañjanasampattiyā sabyañjanaṃ. Sīlādipañcadhammakkhandhapāripūrito, upanetabbassa abhāvato ca kevalaparipuṇṇaṃ. Nirupakkilesato apanetabbassa ca abhāvato parisuddhaṃ. Seṭṭhacariyabhāvato sāsanabrahmacariyaṃ, maggabrahmacariyañca vo pakāsessāmīti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.147) vuttanayeneva veditabbo. Ariyavaṃsāti ariyānaṃ buddhādīnaṃ vaṃsā paveṇiyo. Aggaññāti aggāti jānitabbā sabbavaṃsehi seṭṭhabhāvato. Rattaññāti cirarattāti jānitabbā. Vaṃsaññāti buddhādīnaṃ vaṃsāti jānitabbā. Porāṇāti purātanā anadhunātanattā. Asaṅkiṇṇāti avikiṇṇā anapanītā. Asaṅkiṇṇapubbāti 『『kiṃ imehī』』ti ariyehi na apanītapubbā . Na saṅkīyantīti idānipi tehi na apanīyanti. Na saṅkīyissantīti anāgatepi tehi na apanīyissanti. Appaṭikuṭṭhā…pe… viññūhīti ye loke viññū samaṇabrāhmaṇā, tehi appaccakkhatā aninditā, agarahitāti attho. 『『Visuddhiyā』』tiādīhīti visuddhiādidīpanehi. Padehīti vākyehi, visuddhiatthatādibhedabhinnehi vā dhammakoṭṭhāsehi. Upaddaveti anatthe. Visuddhinti visujjhanaṃ saṃkilesappahānaṃ. Vācuggatakaraṇaṃ uggaho. Pariyāpuṇanaṃ paricayo. Atthassa hadaye ṭhapanaṃ dhāraṇaṃ. Parivattanaṃ vācanaṃ.

Gandhārakoti gandhāradese uppanno. Pahontīti sakkonti. Aniyyānikamaggāti micchāmaggā, micchattaniyatāniyatamaggāpi vā. Suvaṇṇanti kūṭasuvaṇṇampi vuccati. Maṇīti kācamaṇipi, muttāti veḷujāpi, pavāḷanti pallavopi vuccatīti rattajambunadādipadehi te visesitā.

Na tato heṭṭhāti idhādhippetakāyādīnaṃ vedanādisabhāvattābhāvā, kāyavedanācittavimuttassa tebhūmakadhammassa visuṃ vipallāsavatthantarabhāvena gahitattā ca heṭṭhā gahaṇesu vipallāsavatthūnaṃ aniṭṭhānaṃ sandhāya vuttaṃ, pañcamassa pana vipallāsavatthuno abhāvā 『『na uddha』』nti āha. Ārammaṇavibhāgena hettha satipaṭṭhānavibhāgoti. Tayo satipaṭṭhānāti satipaṭṭhāna-saddassa atthuddhāradassanaṃ, na idha pāḷiyaṃ vuttassa satipaṭṭhāna-saddassa atthadassananti. Ādīsu hi satigocaroti ettha ādi-saddena 『『phassasamudayā vedanānaṃ samudayo, nāmarūpasamudayā cittassa samudayo, manasikārasamudayā dhammānaṃ samudayo』』ti (saṃ. ni. 5.408) 『『satipaṭṭhānā』』ti vuttānaṃ sabhigocarānaṃ pakāsake suttappadese saṅgaṇhāti. Evaṃ 『『paṭisambhidāpāḷiya』』mpi (paṭi. ma. 2.34) avasesapāḷippadesadassanattho ādi-saddo daṭṭhabbo. Satiyā paṭṭhānanti satiyā patiṭṭhātabbaṭṭhānaṃ. Dānādīni karontassa rūpādīni satiyā ṭhānaṃ hontīti taṃnivāraṇatthamāha 『『padhānaṃ ṭhāna』』nti. Pa-saddo hi idha 『『paṇītā dhammā』』tiādīsu (dha. saṃ. mātikā 14) viya padhānatthadīpakoti adhippāyo.

Ariyoti ariyaṃ sabbasattaseṭṭhaṃ sammāsambuddhamāha. Etthāti etasmiṃ saḷāyatanavibhaṅgasutte.(Ma. ni.

我來為您直譯這段巴利文： "說贊"是讚歎語。此不僅此處,而且他處亦是師常行,為顯示此而說"如是"等。其中"初善"是初善或有初善。餘二句亦如是。以義成就故"有義"。以文成就故"有文"。因圓滿戒等五法蘊,及無可增故唯圓滿。因無染污及無可除故清凈。因為最上行故說"我當顯示梵行教及梵行道"。此中略說,詳說則應知如清凈道所說方式。"聖種"是諸聖佛等之種系。"最"是應知最因一切種中最上性。"久"是應知久遠。"種"是應知佛等之種。"古"是古老因非近今。"不雜"是不散不除。"前不雜"是諸聖前不以"何用此"而除。"不雜"是今亦不為彼等所除。"不當雜"是未來亦不為彼等所除。"不訶責...乃至...諸智者"是世間智者沙門婆羅門不捨棄不誹不呵義。"以清凈等"是以顯清凈等。"句"是語或以清凈義等差別分諸法分。"災"是不利。"清凈"是清凈斷染污。憶持升舉為取。學習為習。置義於心為持。傳為誦。 "健陀羅"是生於健陀羅國。"能"是堪能。"非出離道"是邪道,或定邪不定道。"金"亦說假金。"摩尼"亦說玻璃摩尼,"珠"亦說竹珠,"珊瑚"亦說嫩芽,故以赤閻浮金等詞特別。 "非下"是說關於此處無所意指身等受等自性,及身受心解脫三界法別取為顛倒事物另性,下取中顛倒事物不住,因無第五顛倒事物故說"非上"。此依所緣分別念處分別。"三念處"是顯念處詞義分析,非顯此經文所說念處詞義。因"等中念境"此等字攝取"觸集為受集,名色集為心集,作意集為法集"說"念處"顯有境經文。如是"無礙解道"亦應見等字為顯余經文處義。"念住"是念應住處。為遮彼說"行佈施等者色等爲念處"故說"主要處"。因此處pa字如"勝法"等顯主要義是意。 "聖"說聖一切眾生最上正等覺。"此"是此六處分別經。

3.310) suttekadesena hi suttaṃ dasseti. Tattha hi –

『『Tayo satipaṭṭhānā yadariyo…pe… arahatīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Idha, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya 『idaṃ vo hitāya idaṃ vo sukhāyā』ti. Tassa sāvakā na sussūsanti. Na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthu sāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, paṭhamaṃ satipaṭṭhānaṃ. Yadariyo sevati…pe… arahati.

Puna caparaṃ, bhikkhave, satthā…pe...idaṃ vo sukhāyāti . Tassa ekacce sāvakā na sussūsanti…pe… na ca vokkamma satthu sāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, na ca attamano hoti, na ca attamanataṃ paṭisaṃvedeti, anattamanatā ca attamanatā ca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṃ vuccati, bhikkhave, dutiyaṃ.

Puna caparaṃ, bhikkhave…pe… sukhāyāti, tassa sāvakā sussūsanti…pe… vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ vuccati, bhikkhave, tatiya』』nti (ma. ni.

我來為您直譯這段巴利文： 以經一分顯示經。因彼中- "三念處,聖者...乃至...應受尊敬,如是此說,緣何而說?此諸比丘,師為聲聞說法,悲愍利益求者緣悲愍'此為汝等利,此為汝等樂'。彼諸聲聞不欲聞,不傾耳,不現起知心,且違背師教而行。諸比丘,其中如來不生不滿,不感受不滿,而無染住,念及正知。諸比丘,此第一念處,聖者所習...乃至...應受尊敬。 複次,諸比丘,師...乃至...此為汝等樂。彼一些聲聞不欲聞...乃至...不違背師教而行。諸比丘,其中如來不生不滿,不感受不滿,不生滿意,不感受滿意,舍離彼二不滿及滿意而住舍,念及正知。諸比丘,此說第二。 複次,諸比丘...乃至...樂。彼諸聲聞欲聞...乃至...而行。諸比丘,其中如來生滿意,感受滿意,而無染住,念及正知。諸比丘,此說第三。"

3.311).

Evaṃ paṭighānunayehi anavassutatā, niccaṃ upaṭṭhitassatitāya tadubhayavītivattatā 『『satipaṭṭhāna』』nti vuttā. Buddhānaṃyeva hi niccaṃ upaṭṭhitassatitā hoti āveṇikadhammabhāvato, na paccekabuddhādīnaṃ. Pa-saddo ārambhaṃ joteti, ārambho ca pavattīti katvā āha 『『pavattayitabbatoti attho』』ti. Satiyā karaṇabhūtāya paṭṭhānaṃ paṭṭhapetabbaṃ satipaṭṭhānaṃ. Ana-saddo hi bahulaṃvacanena kammatthopi hotīti. Tathāssa kattuatthopi labbhatīti 『『paṭṭhātīti paṭṭhāna』』nti vuttaṃ. Paṭṭhātīti ettha pa-saddo bhusatthavisiṭṭhaṃ pakkhandanaṃ dīpetīti 『『okkanditvā pakkhanditvā pattharitvā pavattatīti attho』』ti āha. Puna bhāvatthaṃ sati, saddaṃ, paṭṭhānasaddañca vaṇṇento 『『atha vā』』tiādimāha, tena purimavikappe sati, saddo, paṭṭhāna-saddo ca kattuatthoti viññāyati. Saraṇaṭṭhenāti cirakatassa, cirabhāsitassa ca anussaraṇaṭṭhena. Idanti yaṃ 『『satiyeva satipaṭṭhāna』』nti vuttaṃ, idaṃ. Idha imasmiṃ suttapadese adhippetaṃ.

Yadi evanti. Yadi sati eva satipaṭṭhānaṃ, sati nāma eko dhammo, evaṃ sante kasmā 『『satipaṭṭhānā』』ti bahuvacananti āha 『『satibahuttā』』tiādi. Yadi bahukā tā satiyo, atha kasmā 『『maggo』』ti ekavacananti yojanā. Maggaṭṭhenāti niyyānaṭṭhena. Niyyāniko hi maggadhammo, teneva niyyānikabhāvena ekattūpagato ekantato nibbānaṃ gacchati, atthikehi ca tadatthaṃ maggīyatīti āha 『『vuttañheta』』nti, attanāva pubbe vuttaṃ paccāharati. Tattha catassopi cetāti kāyānupassanādivasena catubbidhāpi ca etā satiyo. Aparabhāgeti ariyamaggakkhaṇe. Kiccaṃ sādhayamānāti pubbabhāge kāyādīsu subhasaññādividhamanavasena visuṃ visuṃ pavattitvā maggakkhaṇe satiyeva tattha catubbidhassapi vipallāsassa samucchedavasena pahānakiccaṃ sādhayamānā ārammaṇakaraṇavasena nibbānaṃ gacchati. Catukiccasādhaneneva hettha bahuvacananiddeso. Evañca satīti evaṃ maggaṭṭhena ekattaṃ upādāya 『『maggo』』ti ekavacanena, ārammaṇabhedena catubbidhataṃ upādāya 『『cattāro』』ti ca vattabbatāya sati vijjamānattā. Vacanānusandhinā 『『ekāyano aya』』ntiādikā desanā sānusandhikāva, na ananusandhikāti adhippāyo. Vuttamevatthaṃ nidassanena paṭipādetuṃ 『『mārasenappamaddana』』nti (saṃ. ni.

我來為您直譯這段巴利文： 如是以嗔愛無染，常現起念故超越彼二說"念處"。因唯諸佛有常現起念為不共法性，非諸獨覺等。pa字顯發起，發起即轉起，故說"義為應轉起"。以念為具作住立爲念處。因ana字以多說亦為業義。如是得為作者義，故說"住立為住立"。此中pa字顯示增勝義殊勝躍入，故說"義為跳入躍入鋪展轉起"。又解釋念詞、聲及住立聲之義說"又或"等，以此知前分別念詞、聲及住立聲為作者義。"以憶義"是以憶遠作及遠說義。"此"是說"唯念爲念處"，此。此於此經文處所意。 "若如是"。若唯念爲念處，念為一法，如是為何說"諸念處"為多數?說"因念多"等。若彼等念多，為何說"道"為單數為結合。"以道義"是以出離義。因出離為道法，以彼出離性成一性必定趣涅槃，求者為彼義尋求，故說"因說此"，自引前所說。其中"此四"是依觀身等四種念。"後分"是聖道剎那。"成就作用"是前分于身等各別轉起除凈想等后，于道剎那唯念于彼以斷四種顛倒方式成就斷作用，以作所緣方式趣涅槃。因此以成就四作用說多數。"如是"是如是依道義成一性說"道"為單數，依所緣差別成四種應說"四"故有。文隨順故"此一行道"等說有隨順，非無隨順是意。為以譬例成就已說義說"破魔軍"。

5.224) suttapadaṃ ānetvā 『『yathā』』tiādinā nidassanaṃ saṃsandati. 『『Tasmā』』tiādi nigamanaṃ.

Visesato kāyo, vedanā ca assādassa kāraṇanti tappahānatthaṃ tesu taṇhāvatthūsu oḷārikasukhumesu asubhadukkhabhāvadassanāni mandatikkhapaññehi taṇhācaritehi sukarānīti tāni tesaṃ 『『visuddhimaggo』』ti vuttāni. Tathā 『『niccaṃ attā』』ti abhinivesavatthutāya diṭṭhiyā visesakāraṇesu cittadhammesu aniccānattatādassanāni sarāgādivasena, saññāphassādivasena, nīvaraṇādivasena ca nātippabhedātippabhedagatesu tesu tappahānatthaṃ mandatikkhapaññānaṃ diṭṭhicaritānaṃ sukarānīti tesaṃ tāni 『『visuddhimaggo』』ti vuttāni. Ettha ca yathā cittadhammānampi taṇhāya vatthubhāvo sambhavati, tathā kāyavedanānampi diṭṭhiyāti satipi nesaṃ catunnampi taṇhādiṭṭhivatthubhāve yo yassā sātisayapaccayo, taṃ dassanatthaṃ visesaggahaṇaṃ katanti daṭṭhabbaṃ. Tikkhapaññasamathayāniko oḷārikārammaṇaṃ pariggaṇhanto tattha aṭṭhatvā jhānaṃ samāpajjitvā uṭṭhāya vedanaṃ pariggaṇhātīti vuttaṃ 『『oḷārikārammaṇe asaṇṭhahanato』』ti. Vipassanāyānikassa pana sukhume citte, dhammesu ca cittaṃ pakkhandatīti cittadhammānupassanānaṃ mandatikkhapaññavipassanāyānikānaṃ visuddhimaggatā vuttā.

Tesaṃ tatthāti ettha tattha-saddassa 『『pahānattha』』nti etena yojanā. Parato tesaṃ tatthāti etthāpi eseva nayo. Pañca kāmaguṇā savisesā kāye labbhantīti visesena kāyo kāmoghassa vatthu, bhavesu sukhaggahaṇavasena bhavassādo hotīti bhavoghassa vedanā vatthu, santatighanaggahaṇavasena visesato citte attābhiniveso hotīti diṭṭhoghassa cittaṃ vatthu, dhammesu vinibbhogassa dukkarattā, dhammānaṃ dhammamattatāya duppaṭivijjhattā ca sammoho hotīti avijjoghassa dhammā vatthu, tasmā tesu tesaṃ pahānatthaṃ cattārova vuttā.

Evaṃ kāyādīnaṃ kāmoghādivatthubhāvakathaneneva kāmayogakāmāsavādīnampi vatthubhāvo dīpito hoti oghehi tesaṃ atthato anaññattā. Yadaggena ca kāyo kāmoghādīnaṃ vatthu, tadaggena abhijjhākāyaganthassa vatthu. 『『Dukkhāya vedanāya paṭighānusayo anusetī』』ti dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtā vedanā visesena byāpādakāyaganthassa vatthu. Citte niccaggahaṇavasena sassatassa attano sīlena suddhīti ādi parāmasanaṃ hotīti sīlabbataparāmāsassa cittaṃ vatthu. Nāmarūpaparicchedena bhūtaṃ bhūtato apassantassa bhavavibhavadiṭṭhisaṅkhāto idaṃsaccābhiniveso hotīti tassa dhammā vatthu. Kāyassa kāmupādānavatthutā vuttanayāva. Yadaggena hi kāyo kāmoghassa vatthu, tadaggena kāmupādānassapi vatthu atthato abhinnattā. Sukhavedanassādavasena paralokanirapekkho 『『natthi dinna』』ntiādikaṃ (dī. ni. 1.171; ma. ni. 1.445; 2.95, 225; 3.91, 116; saṃ. ni. 3.210; dha. sa. 1221; vibha. 938) parāmāsaṃ uppādetīti diṭṭhupādānassa vedanā vatthu . Cittadhammānaṃ itarupādānavatthutā tatiyacatutthaganthayojanāyaṃ vuttanayā eva. Kāyavedanānaṃ chandadosāgativatthutā kāmoghabyāpādakāyaganthayojanāyaṃ vuttanayā eva. Santatighanaggahaṇavasena sarāgādicitte sammoho hotīti mohāgatiyā cittaṃ vatthu. Dhammasabhāvānavabodhe bhayaṃ hotīti bhayāgatiyā dhammā vatthu.

Āhārasamudayā kāyassa samudayā, phassasamudayā vedanānaṃ samudayo, (saṃ. ni.

我來為您直譯這段巴利文： 引"破魔軍"經句以"如是"等配合譬例。"故"等為結論。 特別身、受為味因，為斷彼等粗細渴愛事，見不凈苦性為鈍利慧渴愛行者易作，故說彼等為彼等"清凈道"。如是於心法特別因為"常我"執著事，見無常無我等依貪等、想觸等、蓋等不過分差別、過分差別，為斷彼故鈍利慧見行者易作，故說彼等為彼等"清凈道"。此中如心法亦可為渴愛事，如是身受亦可為見事，雖彼四者皆為渴愛見事，為顯何為何之殊勝因，故作特別取應知。利慧止行者取粗所緣不住彼入定出定取受，故說"因不住粗所緣"。觀行者則心趣向細心、法，故說心法隨觀為鈍利慧觀行者清凈道。 "彼等於彼"此中"彼"字與"為斷"結合。后"彼等於彼"此中亦如是。五欲功德特別可得於身故特別身為欲暴流事，以取諸有樂故有暴流以受為事，以相續密取故特別於心有我執著故見暴流以心為事，因法中分別難作，法之法性難通達故有癡故無明暴流以法為事，故說為斷彼等於彼唯四。 如是說身等為欲暴流等事，即已說為欲軛欲漏等事，因彼等與暴流無異義。以身為欲暴流等事故，即為貪身繫事。"于苦受隨眠瞋恚隨眠"故苦苦、變苦、行苦之受特別為恚身繫事。於心取常故有"以戒清凈"等執取，故戒禁取以心為事。不以名色差別見有為有為，故有有見無有見為此實執著，故以法為事。身為欲取事如前所說。因以身為欲暴流事故，即為欲取事，因義無異。以樂受味故不顧後世生"無佈施"等執取，故見取以受為事。心法為余取事如第三第四繫結合所說。身受為欲瞋惡行事如欲暴流恚身繫結合所說。以相續密取故於有貪等心有癡，故癡惡行以心為事。于不覺知法自性有怖，故怖惡行以法為事。 食集故身集，觸集故受集。<.Assistant>

5.408) saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti (ma. ni. 3.126; udā. 1; vibha. 225) vacanato kāyādīnaṃ samudayabhūtā kabaḷīkāraphassamanosañcetanāviññāṇāhārā kāyādiparijānanena pariññātā hontīti āha 『『catubbidhāhārapariññattha』』nti. Pakaraṇanayoti nettipakaraṇavasena suttantasaṃvaṇṇanānayo.

Saraṇavasenāti kāyādīnaṃ, kusalādidhammānañca upadhāraṇavasena. Saranti gacchanti nibbānaṃ etāyāti satīti imasmiṃ atthe ekatte ekasabhāve nibbāne samosaraṇaṃ samāgamo ekattasamosaraṇaṃ. Etadeva hi dassetuṃ 『『yathā hī』』tiādi vuttaṃ.

Ekanibbānapavesahetubhūto vā samānatāya eko satipaṭṭhānasabhāvo ekattaṃ, tattha samosaraṇaṃ ekattasamosaraṇaṃ, taṃsabhāgatāva, ekanibbānapavesahetubhāvaṃ pana dassetuṃ 『『yathā』』tiādimāha. Etasmiṃ atthe saraṇekattasamosaraṇāni saheva satipaṭṭhānekabhāvassa kāraṇattena vuttānīti daṭṭhabbāni, purimasmiṃ visuṃ. Saraṇavasenāti vā gamanavasenāti atthe sati tadeva gamanaṃ samosaraṇanti, samosaraṇe vā sati-saddatthavasena avuccamāne dhāraṇatāva satīti sati-saddatthantarābhāvā purimaṃ satibhāvassa kāraṇaṃ, pacchimaṃ ekabhāvassāti nibbānasamosaraṇepi sahitāneva tāni satipaṭṭhānekabhāvassa kāraṇāni vuttāni honti.

『『Cuddasavidhena, navavidhena, soḷasavidhena, pañcavidhenā』』ti idaṃ upari pāḷiyaṃ (dī. ni. 2.374) āgatānaṃ ānāpānapabbādīnaṃ vasena vuttaṃ, tesaṃ pana anantarabhedavasena, tadanugatabhedavasena ca bhāvanāya anekavidhatā labbhatiyeva, catūsu disāsu uṭṭhānakabhaṇḍasadisatā kāyānupassanāditaṃtaṃsatipaṭṭhānabhāvanānubhāvassa daṭṭhabbā.

Kathetukamyatāpucchā itarāsaṃ pucchānaṃ idha asambhavato, niddesādivasena desetukamyatāya ca tathā vuttattā. 『『Idhā』』ti vuccamānapaṭipattisampādakassa bhikkhuno sannissayadassanaṃ, so cassa sannissayo sāsanato añño natthīti vuttaṃ 『『idhāti imasmiṃ sāsane』』ti. Dhamma…pe… lapanametaṃ tesaṃ attano sammukhābhimukhabhāvakaraṇatthaṃ, tañca dhammassa sakkaccasavanatthaṃ. 『『Gocare bhikkhave caratha sake pettike visaye』』tiādi (dī. ni. 3.80; saṃ. ni. 5.372) vacanato bhikkhugocarā ete dhammā, yadidaṃ kāyānupassanādayo. Tattha yasmā kāyānupassanādipaṭipattiyā bhikkhu hoti, tasmā 『『kāyānupassī viharatī』』tiādinā bhikkhuṃ dasseti bhikkhumhi taṃniyamatoti āha 『『paṭipattiyā bhikkhubhāvadassanato』』ti. Satthucariyānuvidhāyakattā, sakalasāsanasampaṭiggāhakattā ca sabbappakārāya anusāsaniyā bhājanabhāvo. Tasmiṃ gahiteti bhikkhumhi gahite. Bhikkhuparisāya jeṭṭhabhāvato rājagamanañāyena itarā parisāpi atthato gahitāva hontīti āha 『『sesā』』tiādi. Evaṃ paṭhamaṃ kāraṇaṃ vibhajitvā itarampi vibhajituṃ 『『yo ca ima』』ntiādi vuttaṃ.

Samaṃ careyyāti kāyādi visamacariyaṃ pahāya kāyādīhi samaṃ careyya. Rāgādivūpasamena santo, indriyadamena danto, catumagganiyāmena niyato, seṭṭhacaritāya brahmacārī, sabbattha kāyadaṇḍādioropanena nidhāya daṇḍaṃ. Ariyabhāve ṭhito so evarūpo bāhitapāpasamitapāpabhinnakilesatāhi 『『brāhmaṇo, samaṇo, bhikkhū』』ti ca veditabbo.

『『Ayañceva kāyo, bahiddhā ca nāmarūpa』』ntiādīsu khandhapañcakaṃ, tathā 『『sukhañca kāyena paṭisaṃvedetī』』tiādīsu (ma. ni.

我來為您直譯這段巴利文： "行緣識,識緣名色"之說故,身等集為段食、觸、意思、識食,以遍知身等而遍知,故說"為遍知四種食"。"論法"是依中論而釋經之法。 "以憶"是以觀察身等及善等法。"以此憶念趣涅槃"此義中,於一一性一自性涅槃會集會合為一性會集。為顯此故說"如是"等。 或成為入一涅槃因故平等為一念處自性一性,于彼會集為一性會集,即彼同性,為顯成為入一涅槃因故說"如是"等。此義中應知憶一性會集同爲念處一性因故說,前者別。"以憶"即以行義時,彼行即會集,或會集時不說念字義,唯持即念,因無念字他義,前爲念性因,后為一性因,故說彼等與涅槃會集亦爲念處一性因。 "十四種、九種、十六種、五種"此依上經文所說安般分等說,然依無間差別及隨順差別得彼修習多種性,應知於四方所生物如是身隨觀等彼彼念處修習威力。 因此中無餘問故問欲說,因依義釋等欲說如是說。說"此"顯示所說行成就比丘所依,彼所依無異於教說"此即此教"。"諸法...等"是彼等使自面向為聞法恭敬。因"諸比丘,汝等行於自父境界行處"等說故,此等法為比丘行處,即身隨觀等。因以身隨觀等行為比丘,故以"住身隨觀"等顯示比丘于比丘決定,故說"因顯示以行為比丘性"。因隨行師行及攝受一切教故為一切教導器。"彼取"于比丘取。因在比丘眾中最長故依王行道理餘眾亦已取,故說"余"等。如是分別第一因后為分別余說"若此"等。 "應平行"者捨身等不平行而應以身等平行。以離貪等寂靜,以調伏根寂,以四道決定決定,以最上行梵行,於一切捨身罰等放下罰。住聖性如是具形因離惡、寂惡、破煩惱性應知為"婆羅門、沙門、比丘"。 "此身及外名色"等中為五蘊,如是"以身覺樂"等中。

1.271, 287; pārā. 11), 『『yā tasmiṃ samaye kāyassa passaddhi paṭippassaddhī』』tiādīsu ca vedanādayo cetasikā khandhā kāyoti vuccantīti tato visesanatthaṃ 『『kāyeti rūpakāye』』ti āha. Kesādīnañca dhammānanti kesādisaññitānaṃ bhūtupādādhammānaṃ. Evaṃ 『『cayaṭṭho sarīraṭṭho kāyaṭṭho』』ti saddanayena kāya-saddaṃ dassetvā idāni niruttinayenapi taṃ dassetuṃ 『『yathā cā』』tiādi vuttaṃ. Āyantīti uppajjanti.

Asammissatoti vedanādayopi ettha sitā, ettha paṭibaddhāti kāye vedanādianupassanāpasaṅgepi āpanne tato asammissatoti attho. Samūhavisayatāya cassa kāya-saddassa, samudāyupādānatāya ca asubhākārassa 『『kāye』』ti ekavacanaṃ, tathā ārammaṇādivibhāgena anekabhedabhinnampi cittaṃ cittabhāvasāmaññena ekajjhaṃ gahetvā 『『citte』』ti ekavacanaṃ, vedanā pana sukhādibhedabhinnā visuṃ visuṃ anupassitabbāti dassentena 『『vedanāsū』』ti bahuvacanena vuttā, tatheva ca niddeso pavattito, dhammā ca paropaṇṇāsabhedā, anupassitabbākārena ca anekabhedā evāti tepi bahuvacanavaseneva vuttā.

Avayavīgāhasamaññātidhāvanasārādānābhinivesanisedhanatthaṃ kāyaṃ aṅgapaccaṅgehi, tāni ca kesādīhi, kesādike ca bhūtupādāyarūpehi vinibbhuñjanto 『『tathā na kāye』』tiādimāha. Pāsādādinagarāvayavasamūhe avayavīvādinopi avayavīgāhaṃ na karonti, 『『nagaraṃ nāma koci attho atthī』』ti pana kesañci samaññātidhāvanaṃ siyāti itthipurisādisamaññātidhāvane nagaranidassanaṃ vuttaṃ. Aṅgapaccaṅgasamūho, kesalomādisamūho, bhūtupādāyasamūho ca yathāvuttasamūho, tabbinimutto kāyopi nāma koci natthi, pageva itthiādayoti āha 『『kāyo vā itthī vā puriso vā añño vā koci dhammo dissatī』』ti. 『『Koci dhammo』』ti iminā sattajīvādiṃ paṭikkhipati, avayavī pana kāyapaṭikkhepeneva paṭikkhittoti. Yadi evaṃ kathaṃ kāyādisamaññātidhāvanānīti āha 『『yathāvuttadhamma…pe… karontī』』ti. Tathā tathāti kāyādiākārena.

Yaṃpassatīti yaṃ itthiṃ, purisaṃ vā passati. Nanu cakkhunā itthipurisadassanaṃ natthīti? Saccametaṃ, 『『itthiṃ passāmi, purisaṃ passāmī』』ti pana pavattasaññāya vasena 『『yaṃ passatī』』ti vuttaṃ micchādassanena vā diṭṭhiyā yaṃ passati, na taṃ diṭṭhaṃ taṃ rūpāyatanaṃ na hotīti attho viparītaggāhavasena micchāparikappitarūpattā. Atha vā taṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ na hoti, acakkhuviññāṇaviññeyyattā diṭṭhaṃ vā taṃ na hoti. Yaṃ diṭṭhaṃ, taṃ na passatīti yaṃ rūpāyatanaṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ, taṃ paññācakkhunā bhūtato na passatīti attho. Apassaṃ bajjhateti imaṃ attabhāvaṃ yathābhūtaṃ paññācakkhunā apassanto 『『etaṃ mama, eso hamasmi, eso me attā』』ti kilesabandhanena bajjhati.

Na aññadhammānupassīti na aññasabhāvānupassī, asubhādito aññākārānupassī na hotīti attho. 『『Kiṃ vuttaṃ hotī』』tiādinā taṃ evatthaṃ pākaṭaṃ karoti. Pathavīkāyanti kesādikoṭṭhāsaṃ pathaviṃ dhammasamūhattā 『『kāyo』』ti vadati, lakkhaṇapathavimeva vā anekappabhedaṃ sakalasarīragataṃ, pubbāpariyabhāvena ca pavattamānaṃ samūhavasena gahetvā 『『kāyo』』ti vadati. 『『Āpokāya』』ntiādīsupi eseva nayo.

Evaṃ gahetabbassāti 『『ahaṃ mama』』nti evaṃ attattaniyabhāvena andhabālehi gahetabbassa.

我來為您直譯這段巴利文： "于彼時身輕安輕息"等中,受等心所蘊說為身,故為區別說"身者色身"。"諸發等法"是名為發等諸大種所造法。如是以"聚義、身義、身義"語法顯示身字,今為以語源法亦顯示此說"如是"等。"來"是生。 "不混"者雖受等亦依此、系此,于身生受等隨觀時亦可能從彼不混義。因身字為聚合境及不凈相為取聚合故說"于身"為單數,如是所緣等分別雖種種差別心以心性共相一處取故說"於心"為單數,受則由樂等差別應各別隨觀故說"于諸受"為複數,如是亦轉義釋,法亦五十餘種,以應隨觀相亦種種差別故彼等亦說為複數。 為遮超越支分身、取實質執著,以支節分別身,以發等分別彼等,以大種所造色分別發等說"如是不于身"等。于宮殿等城支分聚執實體論者亦不取實體,然或有人超越共稱"有城某義"故說城譬喻于男女等超越共稱。支節聚、發毛等聚、大種所造聚即如是聚,除彼無有身等,何況男女等,故說"見身或女或男或其他某法"。"某法"以此否定眾生命等,實體則已以否定身而否定。若如是云何有身等超越共稱?說"如說諸法...等"。"如是如是"是以身等相。 "見彼"是見彼女或彼男。難道無以眼見男女?此實爾,但依"我見女,我見男"轉想力說"見彼",或依邪見以見見彼,彼非所見彼色處不有義,因顛倒取故邪分別為色。或彼發等大種所造聚名所見不有,因非眼識所識故,或所見彼不有。"不見所見"是不以慧眼如實見所見色處或發等大種所造聚義。"不見縛"是不以慧眼如實見此自身者以"此我所,此是我,此我我"煩惱縛所縛。 "非見他法"是非見他自性,不為見不凈等余相義。以"說何"等明顯彼義。"地身"說發等分為地因法聚為"身",或以聚取遍一切身住前後轉之相地。"水身"等中亦如是。 "如是應取"是如是以我我所性應為盲愚者取。

Idāni sattannaṃ anupassanākārānampi vasena kāyānupassanaṃ dassetuṃ 『『apicā』』tiādi āraddhaṃ. Tattha aniccato anupassatīti catusamuṭṭhānikaṃ kāyaṃ 『『anicca』』nti anupassati, evaṃ passanto evañcassa aniccākārampi 『『anupassatī』』ti vuccati. Tathābhūtassa cassa niccaggāhassa lesopi na hotīti vuttaṃ 『『no niccato』』ti. Tathā hesa 『『niccasaññaṃ pajahatī』』ti (paṭi. ma.

我來為您直譯這段巴利文： 現今為顯示依七種隨觀相的身隨觀而說"複次"等。其中"隨觀無常"是隨觀四等起身為"無常",如是見者亦說"隨觀"如是無常相。如是生者無有常執之絲毫故說"非常"。如是此"斷常想"。

3.35) vutto. Ettha ca 『『aniccato eva anupassatī』』ti eva-kāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ 『『no niccato』』ti vuttaṃ. Na cettha dukkhato anupassanādinivattanaṃ āsaṅkitabbaṃ paṭiyogīnivattanaparattā eva-kārassa, upari desanāruḷhattā ca tāsaṃ. 『『Dukkhato anupassatī』』tiādīsupi eseva nayo. Ayaṃ pana viseso – aniccassa dukkhattā tameva ca kāyaṃ dukkhato anupassati, dukkhassa anattattā anattato anupassati. Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ, yañca na abhinanditabbaṃ, na tattha rañjitabbaṃ, tasmā vuttaṃ 『『nibbindati, no nandati. Virajjati, no rajjatī』』ti. So evaṃ arajjanto rāgaṃ nirodheti, no samudeti samudayaṃ na karotīti attho. Evaṃ paṭipanno ca paṭinissajjati, no ādiyati. Ayañhi aniccādianupassanā tadaṅgavasena saddhiṃ kāyaṃ tannissayakhandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato 『『pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cā』』ti vuccati, tasmā tāya samannāgato bhikkhu vuttanayena kilese pariccajati, nibbāne ca pakkhandati, tathābhūto ca nibbattanavasena kilese na ādiyati, nāpi adosadassitāvasena saṅkhatārammaṇaṃ, tena vuttaṃ 『『paṭinissajjati, no ādiyatī』』ti. Idānissa tāhi anupassanāhi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ 『『aniccato anupassanto niccasaññaṃ pajahatī』』tiādi vuttaṃ. Tattha niccasaññanti 『『saṅkhārā niccā』』ti evaṃ pavattaṃ viparītasaññaṃ. Diṭṭhicittavipallāsappahānamukheneva saññāvipallāsappahānanti saññāggahaṇaṃ, saññāsīsena vā tesampi gahaṇaṃ daṭṭhabbaṃ. Nandinti sappītikataṇhaṃ. Sesaṃ vuttanayameva.

我來為您直譯這段巴利文： 此中"唯隨觀無常"的"唯"字略說,故為顯示所遮義說"非常"。此中不應疑慮遮止隨觀苦等,因"唯"字為遮對立,及彼等上升說故。"隨觀苦"等中亦如是。此差別 - 因無常為苦故,即隨觀彼身為苦,因苦為無我故隨觀無我。然因無常、苦、無我者不應歡喜,不應歡喜者于彼不應染,故說"厭離,非歡喜。離染,非染著"。如是不染著者滅貪,不生起,義為不作集。如是行者舍,不取。此無常等隨觀以彼分與身及依彼蘊行舍煩惱故,以見有為過於相反涅槃傾向趣入故說為"捨棄舍及趣入舍",故具彼比丘如說道理舍煩惱,趣入涅槃,如是生者不以生起取煩惱,亦不以不見過取有為所緣,故說"舍,不取"。今為顯示以彼等隨觀斷何等法,說"隨觀無常斷常想"等。其中"常想"是"諸行常"如是轉顛倒想。以斷見心顛倒為頭斷想顛倒故取想,或以想為首應知取彼等。"歡喜"是有喜愛。余如說。<.Assistant>

『『Viharatī』』ti iminā kāyānupassanāsamaṅgino iriyāpathavihāro vuttoti āha 『『iriyatī』』ti, iriyāpathaṃ pavattetīti attho. Ārammaṇakaraṇavasena abhibyāpanato 『『tīsu bhavesū』』ti vuttaṃ, uppajjanavasena pana kilesā parittabhūmakā evāti. Yadipi kilesānaṃ pahānaṃ ātāpananti taṃ sammādiṭṭhiādīnampi attheva, ātappa-saddo viya pana ātāpasaddo vīriyeyeva niruḷhoti vuttaṃ 『『vīriyassetaṃ nāma』』nti. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññe dhammā. Ātāpīti cāyamīkāro pasaṃsāya, atisayassa vā dīpakoti ātāpīgahaṇena sammappadhānasamaṅgitaṃ dasseti. Sammā, samantato, sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ, sabbākārapajānanena samantato, uparūpari visesāvahabhāvena pavattiyā sāmaṃ pajānantoti attho . Yadi paññāya anupassati, kathaṃ satipaṭṭhānatāti āha 『『na hī』』tiādi. Sabbatthikanti sabbattha bhavaṃ sabbattha līne, uddhate ca citte icchitabbattā. Sabbe vā līne, uddhate ca bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Satiyā laddhupakārāya eva paññāya ettha yathāvutte kāye kammaṭṭhāniko bhikkhu kāyānupassī viharati. Anto saṅkhepo antoolīyano, kosajjanti attho. Upāyapariggaheti ettha sīlavisodhanādi, gaṇanādi, uggahakosallādi ca upāyo, tabbipariyāyato anupāyo veditabbo. Yasmā ca upaṭṭhitassati yathāvuttaṃ upāyaṃ na pariccajati, anupāyañca na upādiyati, tasmā vuttaṃ 『『muṭṭhassatī…pe… asamattho hotī』』ti. Tenāti upāyānupāyānaṃ pariggahaparivajjanesu, pariccāgāpariggahesu ca asamatthabhāvena. Assa yogino.

Yasmā satiyevettha satipaṭṭhānaṃ vuttaṃ, tasmāssa sampayuttadhammā vīriyādayo aṅganti āha 『『sampayogaṅgañcassa dassetvā』』ti. Aṅga-saddo cettha kāraṇapariyāyo daṭṭhabbo. Satiggahaṇeneva cettha samādhissāpi gahaṇaṃ daṭṭhabbaṃ tassā samādhikkhandhe saṅgahitattā. Yasmā vā satisīsenāyaṃ desanā. Na hi kevalāya satiyā kilesappahānaṃ sambhavati, nibbānādhigamo vā, nāpi kevalā sati pavattati, tasmāssa jhānadesanāyaṃ savitakkādivacanassa viya sampayogaṅgadassanatāti aṅga-saddassa avayavapariyāyatā daṭṭhabbā. Pahānaṅganti 『『vivicceva kāmehī』』tiādīsu (dī. ni. 1.226; ma. ni. 1.271, 287, 297; saṃ. ni. 2.152; a. ni.

我來為您直譯這段巴利文： 以"住"此顯示具身隨觀者威儀住,故說"行",義為轉威儀。以作所緣遍滿故說"於三有",然依生起煩惱唯屬欲界。雖煩惱之斷為熾熱,此亦有正見等,如熾熱字,熾字定於精進故說"此是精進名"。又以對治斷中相應法奮勵轉起之精進特勝故,唯精進如是說,非余法。"熾"此字表讚歎或殊勝,以熾取顯示具正勤。正、遍、自了知為正知,以不混別異及無見他法故正即不顛倒,以知一切行相故遍,以上上轉起殊勝故自了知義。若以慧隨觀,云何爲念處?說"因非"等。"一切處"是一切處有,因一切昏沉、掉舉心所欲故。或一切昏沉、掉舉應修覺支皆依此故一切處。唯以念得助慧於此如說身,修習比丘住身隨觀。"內收"是內卷,即懈怠義。"攝取方便"此中凈戒等、數等、取巧等為方便,與此相反為非方便應知。因念現前者不捨如說方便,不取非方便,故說"失念...等不能"。"彼"以不能攝取捨離方便非方便,舍不攝故。"此瑜伽者"。 因此中說唯念爲念處,故顯示彼相應法精進等為支說"顯示相應支"。此中支字應知為因義。以取念此中亦應知取定,因彼攝於定蘊。或因此說以念為首。因非唯念能斷煩惱或證涅槃,亦非唯念轉起,故如禪定說有尋等語顯示相應支,應知支字為分義。斷支如"離欲"等。

4.123; pārā. 11) viya pahātabbaṅgaṃ dassetuṃ. Yasmā ettha lokiyamaggo adhippeto, na lokuttaramaggo, tasmā pubbabhāgiyameva vinayaṃ dassento 『『tadaṅgavinayena vā vikkhambhanavinayena vā』』ti āha. Tesaṃ dhammānanti vedanādidhammānaṃ. Tesañhi tattha anadhippetattā 『『atthuddhāranayenetaṃ vutta』』nti vuttaṃ. Tatthāti vibhaṅge. Etthāti 『『loke』』ti etasmiṃ pade.

Avisesena dvīhipi nīvaraṇappahānaṃ vuttanti katvā puna ekekena vuttaṃ pahānavisesaṃ dassetuṃ 『『visesenā』』ti āha. Atha vā 『『vineyya nīvaraṇānī』』ti avatvā abhijjhādomanassavinayavacanassa payojanaṃ dassento 『『visesenā』』tiādimāha. Kāyānupassanābhāvanāya hi ujuvipaccanīkānaṃ anurodhavirodhādīnaṃ pahānadassanaṃ etassa payojananti. Kāyasampattimūlakassāti rūpabalayobbanārogyādisarīrasampadānimittassa. Vuttavipariyāyato kāyavipattimūlako virodho veditabbo. Kāyabhāvanāyāti kāyānupassanābhāvanāya. Sā hi idha kāyabhāvanāti adhippetā. Subhasukhabhāvādīnanti ādi-saddena manuññaniccatādisaṅgaho daṭṭhabbo. Asubhāsukhabhāvādīnanti ettha pana ādi-saddena amanuññaaniccatādīnaṃ. Tenāti anurodhādippahānavacanena. 『『Yogānubhāvo hī』』tiādi vuttassevatthassa pākaṭakaraṇaṃ. Yogānubhāvo hi bhāvanānubhāvo. Yogasamatthoti yogamanuyuñjituṃ samattho. Purimena hi 『『anurodhavirodhavippamutto』』tiādivacanena bhāvanaṃ anuyuttassa ānisaṃso vutto, dutiyena bhāvanaṃ anuyuñjantassa paṭipatti. Na hi anurodhavirodhādīhi upaddutassa bhāvanā ijjhati.

Anupassītietthāti 『『anupassī』』ti etasmiṃ pade labbhamānāya anupassanāya anupassanājotanāya kammaṭṭhānaṃ vuttanti evamattho daṭṭhabbo, aññathā 『『anupassanāyā』』ti karaṇavacanaṃ na yujjeyya. Anupassanā eva hi kammaṭṭhānaṃ, na ettha ārammaṇaṃ adhippetaṃ, yujjati vā. Kāyapariharaṇaṃ vuttanti sambandho. Kammaṭṭhānapariharaṇassa cettha atthasiddhattā 『『kāyapariharaṇa』』ntveva vuttaṃ. Kammaṭṭhānikassa hi kāyapariharaṇaṃ yāvadeva kammaṭṭhānaṃ pariharaṇatthanti. Kammaṭṭhānapariharaṇassa vā 『『ātāpī』』tiādinā (dī. ni.

我來為您直譯這段巴利文： 如"離欲"等為顯示應斷支。因此中意指世間道,非出世間道,故顯示唯前分調伏說"以彼分調伏或以鎮伏調伏"。"彼等法"是受等諸法。因彼等於彼處非所意故說"此依義出舉說"。"彼處"是分別。"此"是于"世間"此語。 因總說以二斷蓋已,為顯示以一一說斷差別故說"差別"。或不說"調伏諸蓋"而說調伏貪憂之說目的,說"差別"等。因身隨觀修習顯示斷直接對治的隨順違逆等為此目的。"依身圓滿"是依色力青春健康等身圓滿因。由說相反應知依身不圓滿違逆。"身修習"是身隨觀修習。因此中意此為身修習。"凈樂性等"等字應知攝取可意常性等。"不凈不樂性等"此中等字為不可意無常等。"彼"以斷隨順等之說。"瑜伽威力"等為明顯所說義。瑜伽威力即修習威力。"能修瑜伽"是能修習瑜伽。因前"離隨順違逆"等說為顯修習者功德,后為修習者行。因為隨順違逆等所惱者修習不成。 "隨觀此中"是于"隨觀"此語得隨觀,以照隨觀說業處,應如是見義,否則"以隨觀"具格語不應理。因唯隨觀為業處,此中不意所緣,或應理。說"護身"為相屬。因此中業處護義成就故唯說"護身"。因修業處者護身唯為護業處。或業處護以"熾"等。

2.373) vuccamānattā 『『kāyapariharaṇa』』ntveva vuttaṃ. Kāyaggahaṇena vā nāmakāyassāpi gahaṇaṃ, na rūpakāyasseva, teneva kammaṭṭhānapariharaṇampi saṅgahitaṃ hoti, evañca katvā 『『viharatīti ettha vuttavihārenā』』ti etthaggahaṇañca samatthitaṃ hoti 『『kāyānupassī viharatī』』ti vihārassa visesetvā vuttattā. 『『Ātāpī』』tiādi pana saṅkhepato vuttassa kammaṭṭhānapariharaṇassa saha sādhanena vitthāretvā dassanaṃ. Ātāpenāti ātāpaggahaṇena. 『『Satisampajaññenā』』tiādīsupi eseva nayo. Sabbatthakakammaṭṭhānanti buddhānussati, mettā, maraṇassati , asubhabhāvanā ca. Idañhi catukkaṃ yoginā parihariyamānaṃ 『『sabbatthakakammaṭṭhāna』』nti vuccati, sabbattha kammaṭṭhānānuyogassārakkhabhūtattā satisampajaññabalena avicchinnassa pariharitabbattā satisampajaññaggahaṇena tassa vuttatā vuttā. Satiyā vā samatho vutto tassā samādhikkhandhena saṅgahitattā.

Vibhaṅge(vibha. kāyānupassanāniddese) pana attho vuttoti yojanā. Tenāti saddatthaṃ anādiyitvā bhāvatthasseva vibhajanavasena pavattena vibhaṅgapāṭhena saha. Aṭṭhakathānayoti saddatthassāpi vivaraṇavasena yathārahaṃ vutto atthasaṃvaṇṇanānayo. Yathā saṃsandatīti yathā atthato, adhippāyato ca avilomento aññadatthu saṃsandati sameti, evaṃ veditabbo.

Vedanādīnaṃ puna vacaneti ettha nissayapaccayabhāvavasena cittadhammānaṃ vedanāsannissitattā, pañcavokārabhave arūpadhammānaṃ rūpapaṭibaddhavuttito ca vedanāya kāyādianupassanāppasaṅgepi āpanne tato asammissato vavatthānaṃ dassanatthaṃ, ghanavinibbhogādidassanatthañca dutiyaṃ vedanāggahaṇaṃ, tena na vedanāyaṃ kāyānupassī, cittadhammānupassī vā, atha kho vedanānupassī evāti vedanāsaṅkhāte vatthusmiṃ vedanānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā 『『yasmiṃ samaye sukhā vedanā, na tasmiṃ samaye dukkhā, adukkhamasukhā vā vedanā, yasmiṃ vā pana samaye dukkhā, adukkhamasukhā vā vedanā, na tasmiṃ samaye itarā vedanā』』ti vedanābhāvasāmaññe avatvā taṃ taṃ vedanaṃ vinibbhujjitvā dassanena ghanavinibbhogo dhuvabhāvaviveko dassito hoti, tena tāsaṃ khaṇamattāvaṭṭhānadassanena aniccatāya , tato eva dukkhatāya, anattatāya ca dassanaṃ vibhāvitaṃ hoti. Ghanavinibbhogādīti ādi-saddena ayampi attho veditabbo. Ayañhi vedanāyaṃ vedanānupassī eva, na aññadhammānupassī. Kiṃ vuttaṃ hoti – yathā nāma bālo amaṇisabhāvepi udakapubbuḷake maṇiākārānupassī hoti, na evaṃ ayaṃ ṭhitiramaṇīyepi vedayite, pageva itarasmiṃ manuññākārānupassī, atha kho khaṇapabhaṅguratāya, avasavattitāya kilesāsucipaggharaṇatāya ca aniccaanattaasubhākārānupassī, vipariṇāmadukkhatāya, saṅkhāradukkhatāya ca visesato dukkhānupassī yevāti. Evaṃ citta dhammesupi yathārahaṃ punavacane payojanaṃ vattabbaṃ. Lokiyā eva sammasanacārassa adhippetattā. 『『Kevalaṃ panidhā』』tiādinā 『『idha ettakaṃ veditabba』』nti veditabbaparicchedaṃ dasseti. 『『Esa nayo』』ti iminā yathā cittaṃ, dhammā ca anupassitabbā, tathā tāni anupassanto citte cittānupassī, dhammesu dhammānupassīti veditabboti imamatthaṃ atidisati. Dukkhatoti dukkhasabhāvato, dukkhanti anupassitabbāti attho. Sesapadadvayepi eseva nayo.

我來為您直譯這段巴利文： 說以"熾"等故唯說"護身"。或以取身亦取名身,非唯色身,由此亦攝業處護,如是作已"住者此中說住"此取亦成立,因差別說"住身隨觀"故。"熾"等則為略說業處護與成就廣說顯示。"以熾"是以取熾。"以念正知"等中亦如是。"一切處業處"是佛隨念、慈、死隨念、不凈修習。因此四種瑜伽者護說為"一切處業處",因一切處業處隨修為守護,以念正知力不斷應護故,說以念正知取彼說。或以念說定因彼攝於定蘊。 在分別中說義為相應。"彼"與不取聲義唯依分別義轉起分別誦。"註釋道"是聲義顯示隨宜說義釋道。"如相應"是如於義、意趣不相違更相應和合,如是應知。 "再說受等"此中依止緣性心法依受,五蘊有中無色法系屬色轉起故,雖受于身等隨觀時亦可得,為顯示從彼不混別異及顯聚分別等故第二取受,由此非於受隨觀身、心法,當知唯受隨觀,如是于受名事顯示唯受隨觀相不混別異。如是不說受性共相而分別顯示"時樂受時非苦受、非苦非樂受,或時苦受、非苦非樂受時非其餘受",以顯示聚分別、常性遠離,由此以顯示唯剎那住顯示無常性,由此即顯示苦性、無我性。"聚分別等"等字應知此義亦。因此于受唯受隨觀,非他法隨觀。說何 - 如愚者于非寶性水泡隨觀寶相,此非如是于住可愛受,何況其餘隨觀可意相,當知唯隨觀剎那壞性、無自在性、煩惱不凈流性故隨觀無常無我不凈相,以變易苦性、行苦性故特別唯隨觀苦。如是於心法亦隨宜應說再說目的。因意世間觀察行。以"然此唯"等顯示"此中應知爾許"應知區別。以"此理"此顯示如是應知如何隨觀心、法,如是隨觀彼為於心隨觀心、於法隨觀法此義。"苦"是從苦自性,義為應隨觀苦。餘二句中亦如是。

Yo sukhaṃ dukkhato addāti yo bhikkhu sukhaṃ vedanaṃ vipariṇāmadukkhatāya 『『dukkhā』』ti paññācakkhunā addakkhi. Dukkhaṃ addakkhi sallatoti dukkhaṃ vedanaṃ pīḷājananato, antotudanato, dunnīharaṇato ca sallato addakkhi passi. Adukkhamasukhanti upekkhāvedanaṃ. Santanti sukhadukkhāni viya anoḷārikatāya, paccayavasena vūpasantasabhāvatāya ca santaṃ. Aniccatoti hutvāabhāvato, udayavayavantato, tāvakālikato, niccapaṭipakkhato ca 『『anicca』』nti yo addakkhi. Sa ve sammaddasobhikkhu ekaṃsena, paribyattaṃ vā vedanāya sammāpassanakoti attho.

Dukkhātipīti saṅkhāradukkhatāya dukkhā itipi. Taṃ dukkhasminti sabbaṃ taṃ vedayitaṃ dukkhasmiṃ antogadhaṃ pariyāpannaṃ vadāmi saṅkhāradukkhatānativattanato. Sukhadukkhatopi cāti sukhādīnaṃ ṭhitivipariṇāmañāṇasukhatāya, vipariṇāmaṭhitiaññāṇadukkhatāya ca vuttattā tissopi ca sukhato, tissopi ca dukkhato anupassitabbāti attho. Satta anupassanā heṭṭhā pakāsitā eva. Sesanti yathāvuttaṃ sukhādivibhāgato sesaṃ sāmisanirāmisādibhedaṃ vedanānupassanāyaṃ vattabbaṃ.

Ārammaṇa…pe… bhedānanti rūpādiārammaṇanānattassa nīlāditabbhedassa, chandādiadhipatinānattassa hīnāditabbhedassa, ñāṇajhānādisahajātanānattassa sasaṅkhārikāsaṅkhārikasavitakkāditabbhedassa, kāmāvacarādibhūminānattassa ukkaṭṭhamajjhimāditabbhedassa, kusalādikammanānattassa devagatisaṃvattaniyatāditabbhedassa, kaṇhasukkavipākanānattassa diṭṭhadhammavedanīyatāditabbhedassa, parittabhūmakādikiriyānānattassa tihetukāditabbhedassa vasena anupassitabbanti yojanā. Ādi-saddena savatthukāvatthukādinānattassa puggalattayasādhāraṇāditabbhedassa ca saṅgaho daṭṭhabbo. Salakkhaṇasāmaññalakkhaṇānanti phusanāditaṃtaṃlakkhaṇānañceva aniccatādisāmaññalakkhaṇānañca vasenāti yojanā. Suññatadhammassāti anattatāsaṅkhātasuññatāsabhāvassa. Yaṃ vibhāvetuṃ abhidhamme『『tasmiṃ kho pana samaye dhammā honti, khandhā hontī』』tiādinā (dha. sa. 121) suññatāvāradesanā pavattā, taṃ pahīnameva pubbe pahīnattā, tasmā tassa tassa puna pahānaṃ na vattabbaṃ. Na hi kilesā pahīyamānā ārammaṇavibhāgena pahīyanti anāgatānaṃyeva uppajjanārahānaṃ pahātabbattā, tasmā abhijjhādīnaṃ ekattha pahānaṃ vatvā itarattha na vattabbaṃ evāti imamatthaṃ dasseti 『『kāmañcetthā』』tiādinā. Atha vā maggacittakkhaṇe ekattha pahīnaṃ sabbattha pahīnameva hotīti visuṃ visuṃ pahānaṃ na vattabbaṃ. Maggena hi pahīnāti vattabbataṃ arahanti. Tattha purimāya codanāya nānāpuggalaparihāro, na hi ekassa pahīnaṃ tato aññassa pahīnaṃ nāma hoti. Pacchimāya nānācittakkhaṇikaparihāro. Nānācittakkhaṇeti hi lokiyamaggacittakkhaṇeti adhippāyo. Pubbabhāgamaggo hi idhādhippeto. Lokiyabhāvanāya ca kāye pahīnaṃ na vedanādīsu vikkhambhitaṃ hoti. Yadipi nappavatteyya, paṭipakkhabhāvanāya suppahīnattā tattha sā 『『abhijjhādomanassassa appavattī』』ti na vattabbā, tasmā punapi tappahānaṃ vattabbameva. Ekattha pahīnaṃ sesesupi pahīnaṃ hotīti lokuttarasatipaṭṭhānabhāvanaṃ, lokiyabhāvanāya vā sabbattha appavattimattaṃ sandhāya vuttaṃ. 『『Pañcapi khandhā upādānakkhandhā loko』』ti (vibha. 362, 364, 366) hi vibhaṅgecatūsupi ṭhānesu vuttanti.

我來為您直譯這段巴利文： "誰見樂為苦"是何比丘以慧眼見樂受因變易苦性為"苦"。"見苦如箭"是見苦受因生逼惱、內刺、難拔如箭而見。"非苦非樂"是舍受。"寂靜"是如樂苦不粗重性,及依緣寂靜自性為寂。"無常"是因生而無,有生滅,暫時,與常相反而見"無常"。"彼實正見比丘"是一向、明確見受正見義。 "亦苦"者亦以行苦性為苦。"彼苦中"一切彼感受攝於苦中,含于苦中,我說不超行苦性。"亦從樂苦"因說樂等以住變易智樂性,變易住無知苦性,三亦從樂,三亦從苦應隨觀義。七隨觀如前已顯。"余"是如說從樂等分別余有味無味等差別于受隨觀應說。 "所緣...等差別"是從色等所緣種種青等差別,欲等增上種種劣等差別,智禪等俱生種種有行無行有尋等差別,欲界等地種種殊勝中等差別,善等業種種天趣相應等差別,黑白異熟種種現法受等差別,少地等作種種三因等差別應隨觀相應。等字應知攝有事無事等種種補特伽羅三共等差別。"自相共相"是觸等彼彼相及無常等共相相應。"空法"是名無我性空性。為顯示彼阿毗達磨"爾時有法,有蘊"等轉空門說,彼已斷因先已斷,故彼彼不應說重斷。因煩惱斷不依所緣差別斷,因唯未來應生當斷故,故說一處斷貪等余處不應說,以"雖此"等顯示此義。或於道心剎那一處斷即一切處已斷,故不應說各別斷。因應說為道所斷。此中前難答異人遮遣,因一人所斷不名他人所斷。後者異心剎那遮遣。"異心剎那"是世間道心剎那義。因此意前分道。世間修習于身斷不于受等鎮伏。雖不轉起,因對治修習善斷于彼,彼"貪憂不轉"不應說,故亦應說重斷。一處斷余處亦斷說出世間念處修習,或世間修習一切處唯不轉義。因分別四處皆說"五蘊亦取蘊為世間"。

Uddesavāravaṇṇanāya līnatthappakāsanā.

Kāyānupassanā

Ānāpānapabbavaṇṇanā

374.Ārammaṇavasenāti anupassitabbakāyādiārammaṇavasena. Catudhā bhinditvāti uddesavasena catudhā bhinditvā. Tato catubbidhasatipaṭṭhānato ekekaṃ satipaṭṭhānaṃ gahetvā kāyaṃ vibhajantoti pāṭhaseso.

Kathañcāti ettha kathanti pakārapucchā, tena niddisiyamāne kāyānupassanāpakāre pucchati. Ca-saddo byatireko, tena uddesavārena apākaṭaṃ niddesavārena vibhāviyamānaṃ visesaṃ joteti. Bāhirakesupi ito ekadesassa sambhavato sabbappakāraggahaṇaṃ kataṃ 『『sabbappakārakāyānupassanānibbattakassā』』ti, tena ye ime ānāpānapabbādivasena āgatā cuddasappakārā, tadantogadhā ca ajjhattādianupassanāppakārā, tathā kāyagatāsatisutte (ma. ni.

我來為您直譯這段巴利文： 略說章註釋明隱義 身隨觀 入出息品註釋 374.以所緣性是依所隨觀身等所緣性。四分分別是依略說四分分別。從彼四種念處取一一念處分別身是省略文句。 "云何"此中"云何"是方式問,以此問所說身隨觀方式。"且"字為區別,以此顯示略說章不明顯而說明章顯示的差別。因外道亦有部分此故作一切方式取"能生一切方式身隨觀者",以此顯示此等依入出息品等所說十四種方式,及其中攝內等隨觀方式,如是身至唸經中。

3.153) vuttā kesādivaṇṇasaṇṭhānakasiṇārammaṇacatukkajjhānappakārā, lokiyādippakārā ca, te sabbepi anavasesato saṅgaṇhāti. Ime ca pakārā imasmiṃyeva sāsane, na ito bahiddhāti vuttaṃ 『『sabbappakāra…pe… paṭisedhano cā』』ti. Tattha tathābhāvapaṭisedhanoti sabbappakārakāyānupassanānibbattakassa puggalassa aññasāsanassa nissayabhāvapaṭisedhano, etena idha bhikkhaveti ettha idha-saddo antogadhaevasaddatthoti dasseti. Santi hi ekapadānipi avadhāraṇāni yathā 『『vāyubhakkho』』ti. Tenāha 『『idheva bhikkhavesamaṇo』』tiādi. Paripuṇṇasamaṇappakaraṇadhammo hi so puggalo, yo sabbappakārakāyānupassanānibbattako. Parappavādāti paresaṃ aññatitthiyānaṃ nānappakārā vādā titthāyatanāni.

Araññādikasseva bhāvanānurūpasenāsanataṃ dassetuṃ 『『imassahī』』tiādi vuttaṃ. Duddamo damathaṃ anupagato goṇo kūṭagoṇo. Dohanakāle yathā thanehi anavasesato khīraṃ na paggharati, evaṃ dohapaṭibandhinī kūṭadhenu. Rūpa-saddādike paṭicca uppajjanakaassādo rūpārammaṇādiraso. Pubbe āciṇṇārammaṇanti pabbajjato pubbe, anādimati vā saṃsāre paricitārammaṇaṃ. Nibandheyyāti bandheyya. Satiyāti sammadeva kammaṭṭhānassa sallakkhaṇavasena pavattāya satiyā. Ārammaṇeti kammaṭṭhānārammaṇe. Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho.

Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ, ekaccānaṃ paccekabuddhānaṃ, buddhasāvakānañca visesādhigamassa aññena kammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa padaṭṭhānabhūtaṃ.

Vatthuvijjācariyo viya bhagavā yogīnaṃ anurūpanivāsaṭṭhānupadisanato. Bhikkhu dīpisadiso araññe ekako viharitvā paṭipakkhanimmathanavasena icchitatthasādhanato phalamuttamanti sāmaññaphalaṃ sandhāya vadati. Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ.

Addhānavasena pavattānaṃ assāsapassāsānaṃ vasena dīghaṃ vā assasanto, ittaravasena pavattānaṃ assāsapassāsānaṃ vasena rassaṃ vā assasantoti yojanā. Evaṃ sikkhatoti assāsapassāsānaṃ dīgharassatāpajānanasabbakāyappaṭisaṃvedanaoḷārikoḷārikapaṭippassambhanavasena bhāvanaṃ sikkhato, tathābhūto vā hutvā tisso sikkhā pavattayato. Assāsapassāsanimitteti assāsapassāsasannissayena upaṭṭhitapaṭibhāganimitte. Assāsapassāse pariggaṇhāti rūpamukhena vipassanaṃ abhinivisanto, yo 『『assāsapassāsakammiko』』ti vutto. Jhānaṅgāni pariggaṇhāti arūpamukhena vipassanaṃ abhinivisanto. Vatthu nāma karajakāyo cittacetasikānaṃ pavattiṭṭhānabhāvato. Añño satto vā puggalo vā natthīti visuddhidiṭṭhi 『『tayidaṃ dhammamattaṃ, na ahetukaṃ, nāpi issarādivisamahetukaṃ, atha kho avijjādihetuka』』nti addhāttayepi kaṅkhāvitaraṇena vitiṇṇakaṅkho. 『『Yaṃ kiñci bhikkhu rūpa』』ntiādinā (ma. ni. 1.361; 2.113; 3.86, 89; paṭi. ma.

我來為您直譯這段巴利文： 在身至唸經中說的毛髮等色相形狀遍處所緣四禪方式,及世間等方式,攝取彼等一切無遺。此等方式唯在此教中,非此外故說"一切方式...等遮遣"。此中"遮遣如是性"是遮遣能生一切方式身隨觀補特伽羅依他教,以此顯示于"此諸比丘"此中此字含必定義。因亦有單字表限定如"食風"。故說"此中有沙門"等。因彼補特伽羅具足沙門法,是能生一切方式身隨觀者。"他說"是其他外道種種說法所依處。 為顯示林等唯適修習住處說"因此"等。難調御未入調御牛為倔牛。擠奶時如乳不從乳房完全流出為倔牛。依色聲等生起喜樂為色所緣等味。"先習所緣"是出家前,或無始輪迴中習近所緣。"應系"是應綁。"以念"是以正善觀察業處而轉起的念。"所緣"是業處所緣。"堅"是牢固,如有念者成就近行安止等定,如是至有力義。 "殊勝證得現法樂住足處"是一切佛及一分辟支佛、佛聲聞以其他業處證得殊勝的現法樂住足處。 世尊如宅地師因對瑜伽者示適當住處。比丘如豹因獨住林中以摧敵方式成就所欲說最上果是指沙門果。"精進速度適地"是適合修習精進速度之地。 以長時轉起入出息的方式長入息,以短時轉起入出息的方式短入息為相應。"如是學"是學修習了知入出息長短、覺知一切身、止息粗重方式,或如是成就而轉起三學。"入出息相"是依入出息現起似相。"攝取入出息"是以色為門修觀入手,說為"入出息業者"。"攝取禪支"是以無色為門修觀入手。"事"名所生身因為心心所轉起處。"無其他有情或補特伽羅"是清凈見,因"此唯法,非無因,亦非自在等不平等因,而是無明等因"於三世亦度疑惑。"比丘凡色"等。

1.54) nayena kalāpasammasanavasena tilakkhaṇaṃ āropetvā. Udayavayānupassanādivasena vipassanaṃ vaḍḍhento. Anukkamena maggapaṭipāṭiyā.

『『Parassa vā assāsapassāsakāye』』ti idaṃ sammasanavāravasenāyaṃ pāḷi pavattāti katvā vuttaṃ, samathavasena pana parassa assāsapassāsakāye appanānimittuppatti eva natthi. Aṭṭhapetvāti antarantarā na ṭhapetvā. Aparāparaṃ sañcaraṇakāloti ajjhattabahiddhādhammesupi nirantaraṃ vā bhāvanāya pavattanakālo kathito. Ekasmiṃ kāle panidaṃ ubhayaṃ na labbhatīti 『『ajjhattaṃ, bahiddhā』』ti ca vuttaṃ idaṃ dhammadvayaṃ ghaṭitaṃ ekasmiṃ kāle ekato ārammaṇabhāvena na labbhati, ekajjhaṃ ālambituṃ na sakkāti attho.

Samudeti etasmāti samudayo, so eva kāraṇaṭṭhena dhammoti samudayadhammo. Assāsapassāsānaṃ uppattihetu karajakāyādi, tassa anupassanasīlo samudayadhammānupassī, taṃ pana samudayadhammaṃ upamāya dassento 『『yathā nāmā』』tiādimāha. Tattha bhastanti ruttiṃ. Gaggaranāḷinti ukkāpanāḷiṃ. Teti karajakāyādike. Yathā assāsapassāsakāyo karajakāyādisambandhī taṃnimittatāya, evaṃ karajakāyādayopi assāsapassāsakāyasambandhino taṃnimittabhāvenāti 『『samudayadhammā kāyasmi』』nti vattabbataṃ labhantīti vuttaṃ 『『samudaya…pe… vuccatī』』ti. Pakativācī vā dhamma-saddo 『『jātidhammāna』』ntiādīsu (ma. ni. 1.131; 3.310; paṭi. ma.

我來為您直譯這段巴利文： 以"任何色"法以聚思維方式置三相。以生滅隨觀等方式增長觀。次第以道次第。 "於他入出息身"此因思維章轉起此文故說,然依止息於他入出息身無安止相生起。"不間斷"是中間不間斷。"時常遊歷"是說于內外法亦無間修習轉起時。然一時不得此二,故說"內、外"此二法和合一時不得為一所緣,不能同時所緣義。 由此生起為集,彼以因義為法即集法。入出息生起因所生身等,彼隨觀性為集法隨觀,顯示彼集法譬喻說"如名"等。此中"風箱"是皮囊。"爐管"是鼓風管。"彼等"是所生身等。如入出息身繫屬所生身等以彼為因,如是所生身等亦系屬入出息身以彼為因,故說"集法于身"得應說性故說"集...等說"。或法字說自性如"有生法"等。

1.33) viyāti kāyassa paccayasamavāye uppajjanakapakatikāyānupassī vā 『『samudayadhammānupassī』』ti vutto. Tenāha 『『karajakāyañcā』』tiādi. Evañca katvā kāyasminti bhummavacanaṃ suṭṭhutaraṃ yujjati.

Vayadhammānupassīti ettha ahetukattepi vināsassa yesaṃ hetudhammānaṃ abhāve yaṃ na hoti, tadabhāvo tassa abhāvassa hetu viya voharīyatīti upacārato karajakāyādiabhāvo assāsapassāsakāyassa vayakāraṇaṃ vutto. Tenāha 『『yathā bhastāyā』』tiādi . Ayaṃ tāvettha paṭhamavikappavasena atthavibhāvanā. Dutiyavikappavasena upacārena vināyeva attho veditabbo.

Ajjhattabahiddhānupassanā viya bhinnavatthuvisayatāya samudayavayadhammānupassanāpi ekakāle na labbhatīti āha 『『kālena samudayaṃ kālena vayaṃ anupassanto』』ti. 『『Atthi kāyo』』ti eva-saddo luttaniddiṭṭhoti 『『kāyova atthī』』ti vatvā avadhāraṇena nivattitaṃ dassento 『『na satto』』tiādimāha. Tassattho – yo rūpādīsu sattavisattatāya, paresañca sajjāpanaṭṭhena, satvaguṇayogato vā 『『satto』』ti parehi parikappito, tassa sattanikāyassa pūraṇato ca cavanupapajjanadhammatāya galanato ca 『『puggalo』』ti, thīyati saṃhaññati ettha gabbhoti 『『itthī』』ti, puri pure bhāge seti pavattatīti 『『puriso』』ti, āhito ahaṃ māno etthāti 『『attā』』ti, attano santakabhāvena 『『attaniya』』nti, paro na hotīti katvā 『『aha』』nti, mama santakanti katvā 『『mamā』』ti, vuttappakāravinimutto aññoti katvā 『『kocī』』ti, tassa santakabhāvena 『『kassacī』』ti, vikappetabbo koci natthi, kevalaṃ 『『kāyo eva atthī』』ti. Dasahipi padehi attattaniyasuññatameva kāyassa vibhāveti. Evanti 『『kāyova atthī』』tiādinā vuttappakārena.

Ñāṇapamāṇatthāyāti kāyānupassanāñāṇaṃ paraṃ pamāṇaṃ pāpanatthāya. Satipamāṇatthāyāti kāyapariggāhikaṃ satiṃ pavattanasatiṃ paraṃ pamāṇaṃ pāpanatthāya. Imassa hi vuttanayena 『『atthi kāyo』』ti aparāparuppattivasena paccupaṭṭhitā sati bhiyyoso mattāya tattha ñāṇassa, satiyā ca paribrūhanāya hoti. Tenāha 『『satisampajaññānaṃ vuḍḍhatthāyā』』ti. Imissā bhāvanāya taṇhādiṭṭhiggāhānaṃ ujupaṭipakkhattā vuttaṃ 『『taṇhā…pe… viharatī』』ti. Tathābhūto ca loke kiñcipi 『『aha』』nti vā 『『mama』』nti vā gahetabbaṃ na passati, kuto gaṇheyyāti āha 『『na ca kiñcī』』tiādi. Evampīti ettha pi-saddo heṭṭhā niddiṭṭhassa tādisassa atthassa abhāvato avuttasamuccayatthoti dassento 『『upari atthaṃ upādāyā』』ti āha yathā 『『antamaso tiracchānagatāyapi, ayampi pārājiko hotī』』ti. (Pārā. 42) evanti pana niddiṭṭhākārassa paccāmasanaṃ nigamanavasena katanti āha 『『iminā pana…pe… dassetī』』ti.

Pubbabhāgasatipaṭṭhānassa idha adhippetattā vuttaṃ 『『sati dukkhasacca』』nti. Sā pana sati yasmiṃ attabhāve, tassa samuṭṭhāpikā taṇhā, tassāpi samuṭṭhāpikā eva nāma hoti tadabhāve abhāvatoti āha 『『tassā samuṭṭhāpikā purimataṇhā』』ti, yathā 『『saṅkhārapaccayā』』ti (ma. ni.

我來為您直譯這段巴利文： "如"是隨觀依緣和合生起自性身,或說"隨觀集法"。故說"所生身"等。如是作已"于身"處格詞更善相應。 "隨觀滅法"此中雖滅無因,但無彼等因法則彼不有,彼無為彼無因如是言說,故假說所生身等無為入出息身滅因。故說"如風箱"等。此中此先依第一解釋分別義。依第二解釋應知義不假說。 如內外隨觀因不同事所緣,集滅法隨觀亦不得一時。故說"時隨觀集時隨觀滅"。"有身"如是字省略說故說"唯有身"以限定遮遍顯示說"非有情"等。彼義 - 於色等有著愛著,令他染著義,或具有情德故他假立"有情",因充滿有情眾及以流轉性故"補特伽羅",以胎藏積聚故"女",以先前分臥故"男",置我慢於此故"我",自己所有性故"我所",不為他故"我",為我所有故"我的",離說種類其他故"某",彼所有性故"某的",無應分別者,唯"唯有身"。以十句顯示身空無我我所。"如是"以"唯有身"等所說方式。 "為智量"為令身隨觀智至上量。"爲念量"為令攝身念、轉起念至上量。因此如說方式"有身"依後後生起現前念增加於彼智及念。故說"爲念正知增長"。此修習與貪見執直接對治故說"貪...等住"。如是成已於世間不見任何可取為"我"或"我所",何況能取,故說"不取任何"等。"如是亦"此中亦字因無如前所說如是義故為攝未說義。顯示說"依上義"如"乃至畜生亦,此亦波羅夷"。"如是"攝所顯相以結論作故說"以此...等顯示"。 因此意前分念處故說"念為苦諦"。然彼念于彼自體,彼生起貪,亦名唯彼生起因無則無故說"彼生起前貪",如"緣行"。

3.126; udā. 1; vibha. 484). Taṃviññāṇabījataṃsantatisambhūto sabbopi lokiyo viññāṇappabandho 『『saṅkhārapaccayā viññāṇaṃ』』 tveva vuccati suttantanayena. Appavattīti appavattinimittaṃ, ubhinnaṃ appavattiyā nimittabhūtoti attho. Na pavattati etthāti vā appavatti. 『『Dukkhaparijānano』』tiādi ekantato catukiccasādhanavaseneva ariyamaggassa pavattīti dassetuṃ vuttaṃ. Avuttasiddho hi tassa bhāvanāpaṭivedho. Catusaccavasenāti catusaccakammaṭṭhānavasena. Ussakkitvāti visuddhiparamparāya āruhitvā, bhāvanaṃ upari netvāti attho. Niyyānamukhanti vaṭṭadukkhato nissaraṇūpāyo.

Ānāpānapabbavaṇṇanā niṭṭhitā.

Iriyāpathapabbavaṇṇanā

我來為您直譯這段巴利文： 如"緣行"。彼識種子彼相續生起一切世間識相續依經說法唯說"緣行識"。"不轉起"是不轉起因,是二者不轉起因義。或不轉起於此為不轉起。說"遍知苦"等為顯示聖道唯依成就四作用轉起。因不說即成彼修習通達。"依四諦"是依四諦業處。"上升"是依清凈次第上升,令修習向上義。"出離門"是輪迴苦出離方便。 入出息品註釋終。 威儀路品註釋。

375.Iriyāpathavasenāti iriyanaṃ iriyā, kiriyā, idha pana kāyikapayogo veditabbo. Iriyānaṃ patho pavattimaggoti iriyāpatho, gamanādivasena pavattā sarīrāvatthā. Gacchanto vā hi satto kāyena kātabbakiriyaṃ karoti ṭhito vā nisinno vā nipanno vāti, tesaṃ iriyāpathānaṃ vasena, iriyāpathavibhāgenāti attho. Puna caparanti puna ca aparaṃ, yathāvuttaānāpānakammaṭṭhānato bhiyyopi aññaṃ kāyānupassanākammaṭṭhānaṃ kathemi, suṇāthāti vā adhippāyo . 『『Gacchanto vā』』tiādi gamanādimattajānanassa, gamanādigatavisesajānanassa ca sādhāraṇavacanaṃ, tattha gamanādimattajānanaṃ na idha nādhippetaṃ, gamanādigatavisesajānanaṃ pana adhippetanti taṃ vibhajitvā dassetuṃ 『『tattha kāma』』ntiādi vuttaṃ. Sattūpaladdhinti 『『satto atthī』』ti upaladdhiṃ sattaggāhaṃ. Na pajahati na pariccajati 『『ahaṃ gacchāmi, mama gamana』』nti gāhasabbhāvato. Tato eva attasaññaṃ 『『atthi attā kārako vedako』』ti evaṃ pavattaṃ viparītasaññaṃ na ugghāṭeti nāpaneti appaṭipakkhabhāvato, ananubrūhanato vā. Evaṃ bhūtassa cassa kuto kammaṭṭhānādibhāvoti āha 『『kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hotī』』ti. 『『Imassa panā』』tiādi sukkapakkho, tassa vuttavipariyāyena attho veditabbo. Tameva hi atthaṃ vivarituṃ 『『idañhī』』tiādi vuttaṃ.

Tattha ko gacchatīti sādhanaṃ, kiriyañca avinibbhuttaṃ katvā gamanakiriyāya kattupucchā, sā kattubhāvavisiṭṭhaattapaṭikkhepatthā dhammamattasseva gamanasiddhidassanato. Kassa gamananti tamevatthaṃ pariyāyantarena vadati sādhanaṃ, kiriyañca vinibbhuttaṃ katvā gamanakiriyāya akattusambandhībhāvavibhāvanato. Paṭikkhepatthañhi antonītaṃ katvā ubhayatthaṃ kiṃ-saddo pavatto. Kiṃ kāraṇāti pana paṭikkhittakattukāya gamanakiriyāya aviparītakāraṇapucchā. Idañhi gamanaṃ nāma attā manasā saṃyujjati, mano indriyehi, indriyāni attehīti evamādi micchākāraṇavinimuttaanurūpapaccayahetuko dhammānaṃ pavattiākāraviseso. Tenāha 『『tatthā』』tiādi.

Na koci satto vā puggalo vā gacchati dhammamattasseva gamanasiddhito, tabbinimuttassa ca kassaci abhāvato. Idāni dhammamattasseva gamanasiddhiṃ dassetuṃ 『『cittakiriyāvāyodhātuvipphārenā』』tiādi vuttaṃ. Tattha cittakiriyā ca sā, vāyodhātuyā vipphāro vipphandanañcāti cittakiriyāvāyodhātuvipphāro, tena. Ettha ca cittakiriyaggahaṇena anindriyabaddhavāyodhātuvipphāraṃ nivatteti, vāyodhātuvipphāraggahaṇena cetanāvacīviññattibhedaṃ cittakiriyaṃ nivatteti, ubhayena pana kāyaviññattiṃ vibhāveti. 『『Gacchatī』』ti vatvā yathā pavattamāne kāye 『『gacchatī』』ti vohāro hoti, taṃ dassetuṃ 『『tasmā』』tiādi vuttaṃ. Tanti gantukāmatāvasena pavattacittaṃ. Vāyaṃ janetīti vāyodhātuadhikaṃ rūpakalāpaṃ uppādeti, adhikatā cettha sāmatthiyato, na pamāṇato. Gamanacittasamuṭṭhitaṃ sahajātarūpakāyassa thambhanasandhāraṇacalanānaṃ paccayabhūtena ākāravisesena pavattamānaṃ vāyodhātuṃ sandhāyāha 『『vāyo viññattiṃ janetī』』ti. Adhippāyasahabhāvī hi vikāro viññatti. Yathāvuttaadhikabhāveneva ca vāyogahaṇaṃ , na vāyodhātuyā eva janakabhāvato, aññathā viññattiyā upādāyarūpabhāvo durupapādo siyā. Purato abhinīhāro puratobhāgena kāyassa pavattanaṃ, yo 『『abhikkamo』』ti vuccati.

我來為您直譯這段巴利文： 375. "依威儀路"是行為威儀,作業,此中應知身業。威儀之路為轉起道即威儀路,依行走等轉起身體狀態。因行走等有情以身作作業或住或坐或臥,依彼等威儀路,以威儀路分別義。"複次"是復又,我說如前所說入出息業處更多其他身隨觀業處,或意為聽。"行走"等是共通語于知行走等量及知行走等差別,此中知行走等量非此所意,然知行走等差別是所意,故分別顯示說"此中欲"等。"有情認取"是"有情存在"認取有情執。不斷不捨因有"我行走,我的行走"執。即由此不除不去"有我作者受者"如是轉起顛倒想因無對治,或不修習。如是成就彼何有業處等性故說"無業處或念處修習"。"然此"等是白分,彼義應知與說相反。為開顯彼義說"因此"等。 此中"誰行走"是問帶作具及作業不分開行走作業作者,彼為遮遣作者性差別我顯示唯法行走成就。"誰的行走"是異門說彼義因顯示作具及作業分開行走作業非作者相屬性。因含遮遣義兩處疑問詞轉起。"何因"是問已遮遣作者行走作業無顛倒因。因此名行走非我與意相應,意與根,根與我如是等離邪因順應緣因諸法轉起行相差別。故說"此中"等。 無任何有情或補特伽羅行走因唯法行走成就,及無離彼任何者。今為顯示唯法行走成就說"以心作業風界伸展"等。此中心作業及彼風界伸展動搖為心作業風界伸展,以彼。此中取心作業遮遣非根所繫風界伸展,取風界伸展遮遣思語表等心作業,以二者顯示身表。說"行走"已為顯示身體轉起時如何有"行走"言說,說"故"等。"彼"是依欲行轉起心。"生風"是生風界增盛色聚,增盛此中是依功能,非依量。依行走心等起俱生色身支援維持動作因緣成性行相差別轉起風界說"風生表"。因表是與意樂俱生變化。如說增盛性取風,非唯風界生性,不爾表為所造色性難成立。向前前進是以前分使身轉起,說為"前行"。

『『Eseva nayo』』ti atidesena saṅkhepato vatvā tamatthaṃ vivarituṃ 『『tatrāpi hī』』tiādi vuttaṃ. Koṭito paṭṭhāyāti heṭṭhimakoṭito paṭṭhāya pādatalato paṭṭhāya. Ussitabhāvoti ubbiddhabhāvo.

Evaṃ pajānatoti evaṃ cittakiriyavāyodhātuvipphāreneva gamanādi hotīti pajānato. Tassa evaṃ pajānanāya nicchayagamanatthaṃ 『『evaṃ hotī』』ti vicāraṇā vuccati loke yathābhūtaṃ ajānantehi micchābhinivesavasena, lokavohāravasena vā. Atthi panāti attano evaṃ vīmaṃsanavasena pucchāvacanaṃ. Natthīti nicchayavasena sattassa paṭikkhepavacanaṃ. 『『Yathā panā』』tiādi tasseva atthassa upamāya vibhāvanaṃ, taṃ suviññeyyameva.

Nāvā mālutavegenāti yathā acetanā nāvā vātavegena desantaraṃ yāti, yathā ca acetano tejanaṃ kaṇḍo jiyāvegena desantaraṃ yāti, tathā acetano kāyo vātāhato yathāvuttavāyunā nīto desantaraṃ yātīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. Sace pana koci vadeyya 『『yathā nāvātejanānaṃ pellakassa purisassa vasena desantaragamanaṃ, evaṃ kāyassāpī』』ti, hotu, evaṃ icchito vāyamattho yathā hi nāvātejanānaṃ saṃhatalakkhaṇasseva purisassa vasena gamanaṃ, na asaṃhatalakkhaṇassa, evaṃ kāyassāpīti. Kā no hāni, bhiyyopi dhammamattatāva patiṭṭhaṃ labhati, na purisavādo. Tenāha 『『yantasuttavasenā』』tiādi.

Tattha payuttanti heṭṭhā vuttanayena gamanādikiriyāvasena paccayehi payojitaṃ. Ṭhātīti tiṭṭhati. Etthāti imasmiṃ loke. Vinā hetupaccayeti gantukāmatācittataṃsamuṭṭhānavāyodhātuādihetupaccayehi vinā. Tiṭṭheti tiṭṭheyya. Vajeti vajeyya gaccheyya ko nāmāti sambandho. Paṭikkhepattho cettha kiṃ-saddoti hetupaccayavirahena ṭhānagamanapaṭikkhepamukhena sabbāyapi dhammappavattiyā paccayādhīnavuttitāvibhāvanena attasuññatā viya aniccadukkhatāpi vibhāvitāti daṭṭhabbā.

Paṇihitoti yathā yathā paccayehi pakārehi nihito ṭhapito. Sabbasaṅgāhikavacananti sabbesampi catunnaṃ iriyāpathānaṃ ekajjhaṃ saṅgaṇhanavacanaṃ, pubbe visuṃ visuṃ iriyāpathānaṃ vuttattā idaṃ nesaṃ ekajjhaṃ gahetvā vacananti attho. Purimanayo vā iriyāpathappadhāno vuttoti tattha kāyo appadhāno anunipphādīti idha kāyaṃ padhānaṃ, apadhānañca iriyāpathaṃ anunipphādiṃ katvā dassetuṃ dutiyanayo vuttoti evampettha dvinnaṃ nayānaṃ viseso veditabbo. Ṭhitoti pavatto.

Iriyāpathapariggaṇhanampi iriyāpathavato kāyasseva pariggaṇhanaṃ tassa avatthāvisesabhāvatoti vuttaṃ 『『iriyāpathapariggaṇhanena kāye kāyānupassī viharatī』』ti. Tenevettha rūpakkhandhavaseneva samudayādayo uddhaṭā. Esa nayo sesavāresupi. Ādināti ettha ādi-saddena yathā 『『taṇhāsamudayā kammasamudayā āhārasamudayā』』ti nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatīti ime cattāro ākārā saṅgayhanti, evaṃ 『『avijjānirodhā』』ti ādayopi pañca ākārā saṅgahitāti daṭṭhabbā. Sesaṃ vuttanayameva.

Iriyāpathapabbavaṇṇanā niṭṭhitā.

Catusampajaññapabbavaṇṇanā

376.Catusampajaññavasenāti samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattaṃ ñāṇaṃ, hatthavikārādibhedabhinnattā cattāri sampajaññāni samāhaṭāni catusampajaññaṃ, tassa vasena. 『『Abhikkante』』tiādīni sāmaññaphale (dī. ni. aṭṭha. 1.214; dī. ni. ṭī.

我來為您直譯這段巴利文： "如是方式"以引申略說已,為開顯彼義說"此中"等。"從底"是從下底從足底。"升起性"是高舉性。 "如是知"是如是知依心作業風界伸展有行走等。彼如是知為決定行走義說"如是有"思維由世間不如實知者依邪執力,或依世間言說。"有否"是依自己如是觀察語句。"無"是決定遮遣有情語句。"如"等是以譬喻顯示彼義,彼易知。 "船以風力"是如無思船以風力去他處,如無思箭以弦力去他處,如是無思身被風吹如說風引去他處,如是應知譬喻相應。若有人說"如船箭依推人力去他處,如是身亦",可,如是所欲義因如船箭依具合相人力去,非不具合相,如是身亦。有何妨礙,更得建立唯法性,非人說。故說"如機關線"等。 此中"使用"是依前說方式以行走等作業為緣使用。"住"是住立。"此中"是於此世間。"離因緣"是離欲行心及彼等起風界等因緣。"住"是應住。"去"是應去誰耶為相應。此中疑問詞為遮遣義,應見以因緣離遮遣住去門以顯示一切法轉起依緣性如顯示無我性亦即無常苦性。 "安置"是如何以諸緣方式置立。"攝一切語"是攝一切四威儀為一語,因前各別說威儀,此為攝彼等為一說義。或前方式以威儀為主說故彼中身非主隨成,此顯示身為主及非主威儀隨成故說第二方式,如是此中應知二方式差別。"住"是轉起。 "攝威儀"亦即攝有威儀身因彼為狀態差別故說"以攝威儀于身隨觀身而住"。故此中唯依色蘊顯示集等。于余品亦如是方式。"等"此中等字應見如"依渴愛集、業集、食集"見生相者亦見色蘊生起此攝四行相,如是"無明滅"等亦攝五行相。余如所說方式。 威儀路品註釋終。 四正知品註釋 376."依四正知"是遍一切方式,或殊勝、有差別知為正知,正知的狀態為正知性,如是轉起智,因手動作等差別分為四正知合為四正知,依彼。"前進"等於沙門果。;

1.214 vākyakhandhepi) vaṇṇitāni, na puna vaṇṇetabbāni, tasmā taṃtaṃsaṃvaṇṇanāya līnatthappakāsanāpi tattha vihitanayeneva gahetabbā. 『『Abhikkante paṭikkante sampajānakārī hotī』』tiādi vacanato abhikkamādigatacatusampajaññapariggaṇhanena rūpakāyassevettha samudayadhammānupassitādi adhippetoti āha 『『rūpakkhandhasseva samudayo ca vayo canīharitabbo』』ti. Rūpadhammānaṃyeva hi pavattiākāravisesā abhikkamādayoti. Sesaṃ vuttanayameva.

Catusampajaññapabbavaṇṇanā niṭṭhitā.

Paṭikkūlamanasikārapabbavaṇṇanā

377.Paṭikkūlamanasikāravasenāti jigucchanīyatāya paṭikūlameva paṭikkūlaṃ, yo paṭikkūlasabhāvo paṭikkūlākāro, tassa manasi karaṇavasena. Antarenāpi hi bhāvavācinaṃ saddaṃ bhāvattho viññāyati yathā 『『paṭassa sukka』』nti. Yasmā visuddhimagge (visuddhi. 1.182) vuttaṃ, tasmā tattha, taṃsaṃvaṇṇanāyañca (visuddhi. ṭī. 1.182 ādayo) vuttanayena 『『imameva kāya』』nti ādīnamattho veditabbo.

Vatthādīhi pasibbakākārena bandhitvā kataṃ āvāṭanaṃ putoḷi. Nānākārā ekasmiṃ ṭhāne sammissāti ettāvatā nānāvaṇṇānaṃ kesādīnañca upameyyatā. Vibhūtakāloti paṇṇattiṃ samatikkamitvā kesādīnaṃ asubhākārassa upaṭṭhitakālo. Iti-saddassa ākāratthataṃ dassento 『『eva』』nti vatvā taṃ ākāraṃ sarūpato dassento 『『kesādipariggaṇhanenā』』tiādimāha. Kesādisaññitānañhi asucibhāvānaṃ paramaduggandhajegucchapaṭikkūlākārassa samudayato anupassanā idha kāyānupassanāti. Sesaṃ vuttanayameva.

Paṭikkūlamanasikārapabbavaṇṇanā niṭṭhitā.

Dhātumanasikārapabbavaṇṇanā

378.Dhātumanasikāravasenāti pathavīdhātuādikā catasso dhātuyo ārabbha pavattabhāvanāmanasikāravasena, catudhātuvavatthānavasenāti attho. Dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti hi atthato ekaṃ. Goghātakoti jīvikatthāya gunnaṃ ghātako. Antevāsikoti kammakaraṇavasena tassa samīpavāsī taṃ nissāya jīvanako . Vinivijjhitvāti ekasmiṃ ṭhāne aññamaññaṃ vinivijjhitvā. Mahāpathānaṃ vemajjhaṭṭhānasaṅkhāteti catunnaṃ mahāpathānaṃ tāya eva vinivijjhanaṭṭhānatāya vemajjhasaṅkhāte. Yasmā te cattāro mahāpathā catūhi disāhi āgantvā tattha samohitā viya honti, tasmā taṃ ṭhānaṃ catumahāpathaṃ, tasmiṃ catumahāpathe. Ṭhita-saddo 『『ṭhito vā』』tiādīsu (dī. ni. 1.263; a. ni.

我來為您直譯這段巴利文： 1.214. 句段)已解釋,不再解釋,故彼彼註釋的隱義顯示亦應依彼制定方式取。由"於前進後退行正知"等語,依攝前進等四正知唯色身此中意為隨觀集法等故說"應顯唯色蘊的集及滅"。因前進等唯色法轉起行相差別。余如所說方式。 四正知品註釋終。 厭惡作意品註釋 377."依厭惡作意"是因厭惡性即厭惡,是厭惡自性厭惡相,依彼作意。因中間亦無有性語詞能知有性如"白之衣"。因清凈道論說,故於彼及彼註釋所說方式應知"此身"等義。 以布等包袋相系而作包捆為袋。種種相於一處和合,以此為種種色的毛髮等譬喻。"顯現時"是超越假名毛髮等不凈相現起時。顯示如是字為行相義說"如是"已,顯示彼行相自相說"以攝毛髮"等。因對名為毛髮等不凈的極臭厭惡相從集隨觀此為身隨觀。余如所說方式。 厭惡作意品註釋終。 界作意品註釋 378."依界作意"是依緣地界等四界轉起修習作意,即依四界差別義。界作意、界業處、四界差別為義一。"屠牛者"是為活命殺牛者。"弟子"是依作業為彼近住依彼活命者。"貫穿"是於一處互相貫穿。"在大道中間處所謂"是於四大道以彼貫穿性為中間所謂。因彼四大道從四方來如於彼合故彼處為四大道,于彼四大道。住字于"住或"等。

5.28) ṭhānasaṅkhātairiyāpathasamaṅgitāya, ṭhā-saddassa vā gatinivattiatthatāya aññattha ṭhapetvā gamanaṃ sesairiyāpathasamaṅgitāya bodhako, idha pana yathā tathā rūpakāyassa pavattiākārabodhako adhippetoti āha 『『catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathā ṭhita』』nti. Tattha ākārenāti ṭhānādinā rūpakāyassa pavattiākārena. Ṭhānādayo hi iriyāpathasaṅkhātāya kiriyāya patho pavattimaggoti 『『iriyāpatho』』ti vuccantīti vutto vāyamattho. Yathāṭhitanti yathāpavattaṃ, yathāvuttaṃ ṭhānamevettha paṇidhānanti adhippetanti āha 『『yathā ṭhitattā ca yathāpaṇihita』』nti. 『『Ṭhita』』nti vā kāyassa ṭhānasaṅkhātairiyāpathasamāyogaparidīpanaṃ, 『『paṇihita』』nti tadaññairiyāpathasamāyogaparidīpanaṃ. 『『Ṭhita』』nti vā kāyasaṅkhātānaṃ rūpadhammānaṃ tasmiṃ tasmiṃ khaṇe sakiccavasena avaṭṭhānaparidīpanaṃ, paṇihitanti paccayavasena tehi tehi paccayehi pakārato nihitaṃ paṇihitanti evampettha attho veditabbo. Paccavekkhatīti pati pati avekkhati, ñāṇacakkhunā vinibbhujjitvā visuṃ visuṃ passati.

Idāni vuttamevatthaṃ bhāvatthavibhāvanavasena dassetuṃ 『『yathā goghātakassā』』tiādi vuttaṃ. Tattha posentassāti maṃsūpacayaparibrūhanāya kuṇḍakabhattakappāsaṭṭhiādīhi saṃvaḍḍhentassa. Vadhitaṃ matanti hiṃsitaṃ hutvā mataṃ. Matanti ca matamattaṃ. Tenevāha 『『tāvadevā』』ti. Gāvīti saññā na antaradhāyatīti yāni aṅgapaccaṅgāni yathāsanniviṭṭhāni upādāya gāvīsamaññā matamattāyapi gāviyā tesaṃ taṃsannivesassa avinaṭṭhattā. Vilīyanti bhijjanti vibhujjantīti bīlā, bhāgā va-kārassa ba-kāraṃ, ikārassa ca īkāraṃ katvā. Bīlasoti bīlaṃ bīlaṃ katvā. Vibhajitvāti aṭṭhisaṅghātato maṃsaṃ vivecetvā, tato vā vivecitaṃ maṃsaṃ bhāgaso katvā. Tenevāha 『『maṃsasaññā pavattatī』』ti. Pabbajitassāpi apariggahitakammaṭṭhānassa. Ghanavinibbhoganti santatisamūhakiccaghanānaṃ vinibbhujjanaṃ vivecanaṃ. Dhātusopaccavekkhatoti ghanavinibbhogakaraṇena dhātuṃ dhātuṃ pathavīādidhātuṃ visuṃ visuṃ katvā paccavekkhantassa. Sattasaññāti attānudiṭṭhivasena pavattā sattasaññāti vadanti, vohāravasena pavattasattasaññāyapi tadā antaradhānaṃ yuttameva yāthāvato ghanavinibbhogassa sampādanato. Evañhi sati yathāvuttaopammatthena upameyyattho aññadatthu saṃsandati sameti. Tenevāha 『『dhātuvaseneva cittaṃ santiṭṭhatī』』ti. Dakkhoti cheko taṃtaṃsamaññāya kusalo 『『yathājāte sūnasmiṃ naṅguṭṭhakhuravisāṇādivante aṭṭhimaṃsādiavayavasamudāye avibhatte gāvīsamaññā, na vibhatte. Vibhatte pana aṭṭhimaṃsādiavayavasamaññā』』ti jānanato. Catumahāpatho viya catuiriyāpathoti gāviyā ṭhitacatumahāpatho viya kāyassa pavattimaggabhūto catubbidho iriyāpatho yasmā visuddhimagge (visuddhi. 1.305) vitthāritā, tasmā tattha, taṃsaṃvaṇṇanāyañca (visuddhi. ṭī. 1.306) vuttanayena veditabbo. Sesaṃ vuttanayameva.

Dhātumanasikārapabbavaṇṇanā niṭṭhitā.

Navasivathikapabbavaṇṇanā

我來為您直譯這段巴利文： 5.28. 以住所謂威儀具足,或依止語根的遮止行走義,於他處除去行走為餘威儀具足顯示,此中意為如何色身轉起行相顯示故說"依四威儀任何行相住故如住"。此中"行相"是以住等色身轉起行相。因住等為威儀所謂作業之道即轉起道故說"威儀路",如是說此義。"如住"是如轉起,此中意為如說住即安立故說"因如住故如安立"。或"住"是顯示身住所謂威儀相應,"安立"是顯示餘威儀相應。或"住"是顯示名為身的色法于彼彼剎那依自作用安住,"安立"是依緣以彼彼緣方式置立安立,如是此中應知義。"觀察"是再再觀察,以智眼分別各別見。 今為依有性義顯示所說義說"如屠牛者"等。此中"養育"是為增長肉養育以穀糠飯棉絮等。"殺已死"是殺害已死。"死"是死已。故說"即刻"。"牛想不消失"是依支分如安置取牛名即死牛彼安置未壞。"分解"是分裂斷分離,為分,以變更鼻音聲及短音為長音。"分別"是分分已。"分離"是從骨聚分離肉,或從彼分離肉作部分。故說"肉想轉起"。出家者亦未攝業處。"蘊分別"是相續、聚、作用蘊的分別分離。"如是觀察界"是以蘊分別作而界界地等界各別已觀察。"有情想"說依我見轉起有情想,依言說轉起有情想彼時消失亦適宜因如實成就蘊分別。如是實即如說譬喻義所譬義必定契合一致。故說"依界心住立"。"善巧"是巧即于彼彼名善巧因知"如生屠場尾蹄角等具骨肉等支分聚未分離時有牛名,非分離。分離時有骨肉等支分名"。四大道如四威儀因清凈道論詳說,故於彼及彼註釋所說方式應知。余如所說方式。 界作意品註釋終。 九冢地品註釋

1. Sivathikāya apaviddhauddhumātakādipaṭisaṃyuttānaṃ odhiso pavattānaṃ kathānaṃ, tadabhidheyyānañca uddhumātakādiasubhabhāgānaṃ sivathikapabbānīti saṅgītikārehi gahitasamaññā . Tenāha 『『sivathikapabbehi vibhajitu』』nti. Maritvā ekāhātikkantaṃ ekāhamataṃ. Uddhaṃ jīvitapariyādānāti jīvitakkhayato upari maraṇato paraṃ. Samuggatenāti samuṭṭhitena. Uddhumātattāti uddhaṃ uddhaṃ dhumātattā sūnattā. Setarattehi viparibhinnaṃ vimissitaṃ nīlaṃ vinīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ. Vinīlameva vinīlakanti ka-kārena padavaḍḍhanaṃ anatthantarato yathā 『『pītakaṃ lohitaka』』nti (dha. sa. 616). Paṭikkūlattāti jigucchanīyattā. Kucchitaṃ vinīlanti vinīlakanti kucchanattho vā ayaṃ ka-kāroti dassetuṃ vuttaṃ yathā 『『pāpako kittisaddo abbhuggacchatī』』ti. (Dī. ni. 3.316; a. ni. 5.213; mahāva. 285) paribhinnaṭṭhānehi kākakaṅkādīhi. Vissandamānapubbanti vissavantapubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho. Tathābhāvanti vissandamānapubbabhāvaṃ.

Sobhikkhūti yo 『『passeyya sarīraṃ sivathikāya chaḍḍita』』nti vutto, so bhikkhu. Upasaṃharati sadisataṃ. 『『Ayampi kho』』tiādi upasaṃharaṇākāradassanaṃ. Āyūti rūpajīvitindriyaṃ, arūpajīvitindriyaṃ panettha viññāṇagatikameva. Usmāti kammajatejo. Evaṃ pūtikasabhāvoyevāti evaṃ ativiya duggandhajegucchapaṭikkūlapūbhikasabhāvo eva, na āyuādīnaṃ avigame viya mattasoti adhippāyo. Ediso bhavissatīti evaṃbhāvīti āha 『『evaṃ uddhumātādibhedo bhavissatī』』ti.

Luñcitvā luñcitvāti uppāṭetvā uppāṭetvā. Sāvasesamaṃsalohitayuttanti sabbaso akhāditattā tahaṃ tahaṃ sesena appāvasesena maṃsalohitena yuttaṃ. 『『Aññena hatthaṭṭhika』』nti avisesena hatthaṭṭhikānaṃ vippakiṇṇatā jotitāti anavasesato tesaṃ vippakiṇṇataṃ dassento 『『catusaṭṭhibhedampī』』tiādimāha .

Terovassikānīti tirovassaṃ gatāni, tāni pana saṃvaccharaṃ vītivattāni hontīti āha 『『atikkantasaṃvaccharānī』』ti. Purāṇatāya ghanabhāvavigamena vicuṇṇatā idha pūtibhāvoti so yathā hoti, taṃ dassento 『『abbhokāse』』tiādimāha. Terovassikānevāti saṃvaccharamattātikkantāni eva. Khajjamānatādivasena dutiyasivathikapabbādīnaṃ vavatthāpitattā vuttaṃ 『『khajjamānatādīnaṃ vasena yojanā kātabbā』』ti.

Navasivathikapabbavaṇṇanā niṭṭhitā.

Imāneva dveti avadhāraṇena appanākammaṭṭhānaṃ tattha niyameti aññapabbesu tadabhāvato. Yato hi eva-kāro, tato aññattha niyameti, tena pabbadvayassa vipassanākammaṭṭhānatāpi appaṭisiddhā daṭṭhabbā aniccatādidassanato. Saṅkhāresu ādīnavavibhāvanāni sivathikapabbānīti āha 『『sivathikānaṃ ādīnavānupassanāvasena vuttattā』』ti. Iriyāpathapabbādīnaṃ appanāvahatā pākaṭā evāti 『『sesāni dvādasapī』』ti vuttaṃ. Yaṃ panettha atthato avibhattaṃ. Taṃ suviññeyyameva.

Kāyānupassanāvaṇṇanā niṭṭhitā.

Vedanānupassanāvaṇṇanā

我來為您直譯這段巴利文： 379. 冢間棄置膨脹尸等相應,分別轉起的論說,及彼所詮膨脹等不凈分為冢間品是結集者所取名稱。故說"以冢間品分別"。死已過一日為死一日。"從命終已上"是從命盡上從死後。"生起"是升起。"因膨脹"是因上上腫脹膨滿。白紅混雜變易為青為深青,或前色變異成青為深青。深青即深青相以"ka"增詞無義差別如"黃相赤相"。"因厭惡"是因厭棄。惡深青為深青相或此"ka"為賤義以顯示如"惡名聲升起"。破裂處被烏鴉等。"流出膿"是流泄膿,此處此處流出膿義。"如是性"是流出膿性。 "彼比丘"是說"應見棄置冢間身"彼比丘。引導相似性。"此亦"等為顯示引導行相。"壽"是色命根,此處無色命根唯隨識而行。"暖"是業生火。"如是腐敗自性"即如是極臭厭惡膿腐自性,非如命等未離時義。"將如是"為"如是將有"故說"將成如是膨脹等差別"。 "拔拔已"是拔出拔出已。"有餘肉血具足"是因未全食故此處此處與少許余肉血具足。"其他手骨"不別手骨散亂顯示故為顯示彼等完全散亂說"六十四種分"等。 "超過年"是過年去,彼即超過一年故說"超過年"。以古故失堅實性成粉碎此中為腐敗性,為顯示彼如何說"露天"等。"超過年"即僅過一年。因被食等依第二冢間品等安立故說"依被食等應作配合"。 九冢地品註釋終。 "僅此二"以限定限定入定業處於彼因余品無彼。從此"eva"字,限定於彼他處,由此應見亦不遮遣此二品為觀業處因見無常等。冢間品為諸行過患顯示故說"因冢間說依過患隨觀"。威儀路品等引生入定明顯故說"餘十二"。此中義未分別者易知。 身隨觀註釋終。 受隨觀註釋

380.Sukhaṃvedananti ettha sukhayatīti sukhā. Sampayuttadhamme, kāyañca laddhassāde karotīti attho. Suṭṭhu vā khādati, khanati vā kāyikaṃ, cetasikañcābādhanti sukhā. 『『Sukaraṃ okāsadānaṃ etissāti sukhā』』ti apare. Vedayati ārammaṇarasaṃ anubhavatīti vedanā. Vedayamānoti anubhavamāno. 『『Kāma』』ntiādīsu yaṃ vattabbaṃ, taṃ iriyāpathapabbe vuttanayameva. Sampajānassa vediyanaṃ sampajānavediyanaṃ.

Vatthuārammaṇāti rūpādiārammaṇā. Rūpādiārammaṇañhettha vedanāya pavattiṭṭhānatāya 『『vatthū』』ti adhippetaṃ . Assāti bhaveyya. Dhammavinimuttassa kattu abhāvato dhammasseva kattubhāvaṃ dassento 『『vedanāva vedayatī』』ti āha. 『『Vohāramattaṃ hotī』』ti etena 『『sukhaṃ vedanaṃ vedayamāno sukhaṃ vedanaṃ vedayāmī』』ti idaṃ vohāramattanti dasseti.

Nitthunantoti balavato vedanāvegassa nirodhane ādīnavaṃ disvā tassa avasaradānavasena nitthunanto . Vegasandhāraṇe hi atimahantaṃ dukkhaṃ uppajjatīti aññampi vikāraṃ uppādeyya, tena thero aparāparaṃ parivattati. Vīriyasamathaṃ yojetvāti adhivāsanavīriyassa adhimattattā tassa hāpanavasena samādhinā samarasatāpādanena vīriyasamathaṃ yojetvā. Saha paṭisambhidāhīti lokuttarapaṭisambhidāhi saha. Ariyamaggakkhaṇe hi paṭisambhidānaṃ asammohavasena adhigamo, atthapaṭisambhidāya pana ārammaṇakaraṇavasenapi. Lokiyānampi vā sati uppattikāle tattha samatthataṃ sandhāyāha 『『saha paṭisambhidāhī』』ti. Samasīsīti vārasamasīsī hutvā, paccavekkhaṇavārassa anantaravāre parinibbāyīti attho.

Yathā ca sukhaṃ, evaṃ dukkhanti yathā 『『sukhaṃ ko vedayatī』』tiādinā sampajānavediyanaṃ sandhāya vuttaṃ, evaṃ dukkhampi. Tattha dukkhayatīti dukkhā, sampayuttadhamme, kāyañca pīḷeti vibādhatīti attho. Duṭṭhuṃ vā khādati, khanati kāyikaṃ, cetasikañca sātanti dukkhā. 『『Dukkaraṃ okāsadānaṃ etissāti dukkhā』』ti apare. Arūpakammaṭṭhānanti arūpapariggahaṃ, arūpadhammamukhena vipassanābhinivesananti attho. Na pākaṭaṃ hoti phassassa, cittassa ca avibhūtākārattā. Tenāha 『『andhakāraṃ viya khāyatī』』ti. 『『Na pākaṭaṃhotī』』ti ca idaṃ tādise puggale sandhāya vuttaṃ, tesaṃ ādito vedanāva vibhūtatarā hutvā upaṭṭhāti. Evañhi yaṃ vuttaṃ sakkapañhavaṇṇanā dīsu 『『phasso pākaṭo hoti, viññāṇaṃ pākaṭaṃ hotī』』ti, (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 380. "樂受"此中使快樂為樂。使相應法及身得味義。或善享用,或掘身及心苦為樂。其他說"此易給與空間為樂"。感受享受所緣味為受。"感受"是享受。于"欲"等所說者如威儀路品所說方式。正知感受為正知感受。 "事所緣"是色等所緣。此中色等所緣為受轉起處所故意為"事"。"有"是應有。因無離法作者顯示唯法作者性故說"受即感受"。"唯言說"以此顯示"感受樂受時我感受樂受"此為唯言說。 "嘆息"是見強力受勢止息過患依給與機會而嘆息。因忍耐勢力生極大苦應生其他變異,故長老反覆轉動。"運用精進寂止"是因耐受精進過盛依減少彼以等持令同味性運用精進寂止。"與無礙解"是與出世間無礙解。因聖道剎那無礙解依無愚癡獲得,義無礙解亦依作所緣。或世間亦依生起時于彼能力說"與無礙解"。"等頂"是成為品等頂,于觀察品次品般涅槃義。 如樂如是苦是如"樂誰感受"等依正知感受所說,如是苦亦。此中使苦惱為苦,逼惱損害相應法及身義。或惡享用,或掘身及心樂為苦。其他說"此難給與空間為苦"。"無色業處"是無色攝,依無色法門趣入觀義。不明顯因觸及心相不顯。故說"如黑暗顯現"。"不明顯"此依如是補特伽羅說,彼等最初受較顯現。如是說于帝釋問注等"觸明顯,識明顯"。;

2.359) taṃ avirodhitaṃ hoti. Vedanāvasena kathiyamānaṃ kammaṭṭhānaṃ pākaṭaṃ hotīti yojanā. 『『Vedanānaṃ uppattipākaṭatāyā』』ti ca idaṃ sukhadukkhavedanānaṃ vasena vuttaṃ. Tāsañhi pavatti oḷārikā, na itarāya. Tadubhayaggahaṇamukhena vā gahetabbattā itarāyapi pavatti viññūnaṃ pākaṭā evāti 『『vedanāna』』nti avisesaggahaṇaṃ daṭṭhabbaṃ. Sakkapañhe vuttanayeneva veditabbo, tasmā tattha vattabbo atthaviseso tattha līnatthappakāsaniyaṃ vuttanayeneva gahetabbo.

Pubbe 『『vatthuṃ ārammaṇaṃ katvā vedanāva vedayatī』』ti vedanāya ārammaṇādhīnavuttitāya ca anattatāya ca pajānanaṃ vuttaṃ, idāni tassā aniccatādipajānanaṃ dassento 『『ayaṃ aparopi pajānanapariyāyo』』ti āha. Yathā ekasmiṃ khaṇe cittadvayassa asambhavo ekajjhaṃ anekantapaccayābhāvato, evaṃ vedanādvayassa visiṭṭhārammaṇavuttito cāti āha 『『sukhavedanākkhaṇe dukkhāya vedanāya abhāvato』』ti. Nidassanamattañcetaṃ tadā upekkhāvedanāyapi abhāvato, tena sukhavedanākkhaṇe bhūtapubbānaṃ itaravedanānaṃ hutvāabhāvapajānanena sukhavedanāyapi hutvā abhāvo ñāto eva hotīti tassā pākaṭabhāvameva dassento 『『imissā casukhāya vedanāya ito paṭhamaṃabhāvato』』ti āha, eteneva ca tāsampi vedanānaṃ pākaṭabhāvo dassitoti daṭṭhabbaṃ. Tenāha 『『vedanā nāma aniccā adhuvā vipariṇāmadhammā』』ti. Aniccaggahaṇena hi vedanānaṃ viddhaṃsanabhāvo dassito viddhaste aniccatāya suviññeyyattā. Adhuvaggahaṇena pākaṭabhāvo tassa asadābhāvitādibhāvanato. Vipariṇāmaggahaṇena dukkhabhāvo tassa aññathattadīpanato, tena sukhāpi vedanā dukkhā, pageva itarāti tissannampi vedanānaṃ dukkhatā dassitā hoti. Iti 『『yadaniccaṃ dukkhaṃ, taṃ ekantato anattā』』ti tīsupi vedanāsu lakkhaṇattayapajānanā jotitāti daṭṭhabbaṃ. Tenāha 『『itiha tattha sampajāno hotī』』ti.

Idāni tamatthaṃ suttena (ma. ni. 2.205) sādhetuṃ 『『vuttampi ceta』』ntiādimāha. Tattha neva tasmiṃ samaye dukkhaṃ vedanaṃ vedetīti tasmiṃ sukhavedanāsamaṅgisamaye neva dukkhaṃ vedanaṃ vedeti niruddhattā, anuppannattā ca yathākkamaṃ atītānāgatānaṃ. Paccuppannāya pana asambhavo vutto eva. Sakiccakkhaṇamattāvaṭṭhānato aniccā. Samecca sambhuyya paccayehi katattā saṅkhatā. Vatthārammaṇādipaccayaṃ paṭicca uppannattā paṭiccasamuppannā. Khayavayapalujjananirujjhanapakatitāya khayadhammā vayadhammā virāgadhammā nirodhadhammāti daṭṭhabbā.

Kilesehi āmasitabbato āmisaṃ nāma, pañca kāmaguṇā, ārammaṇakaraṇavasena saha āmisehīti sāmisaṃ. Tenāha 『『pañcakāmaguṇāmisanissitā』』ti.

Ito paranti 『『atthi vedanā』』ti evamādi pāḷiṃ sandhāyāha 『『kāyānupassanāyaṃ vuttanayamevā』』ti.

Vedanānupassanāvaṇṇanā niṭṭhitā.

Cittānupassanāvaṇṇanā

我來為您直譯這段巴利文： （接上文）此不相違。依受說業處明顯義。"依諸受生起明顯"此依樂苦受說。因彼等轉起粗顯,非他。或依二者攝取門應取故他轉起對智者亦明顯故應見"諸受"為無別攝取。如帝釋問所說方式應知,故彼所說義差別應如彼隱義顯示所說方式取。 前說"作事所緣唯受感受"依受依所緣轉起及無我性了知,今顯示彼無常等了知故說"此為另一了知方式"。如一剎那二心不生因一起無異因緣故,如是二受因殊勝所緣轉起故說"樂受剎那無苦受"。此為譬喻因彼時亦無舍受,由此於樂受剎那了知曾有其他受已無性故了知樂受亦已無性,為顯示彼明顯故說"此樂受從此前無",由此應見亦顯示彼等諸受明顯。故說"名為受無常不堅變易法"。以無常攝取顯示諸受壞滅性因壞滅無常易知。以不堅攝取明顯性因彼非常有等修習。以變易攝取苦性因彼顯示變異,由此樂受亦苦,何況其他故顯示三受皆苦性。如是"凡無常苦,彼定無我"應見顯示於三受了知三相。故說"如是於此正知"。 今依經證成此義說"亦說此"等。此中"彼時不感受苦受"是于彼具足樂受時不感受苦受因已滅,未生故如次過去未來。現在則已說不生。因住自作用剎那故無常。因和合諸緣作故有為。因依事所緣等緣生故緣生。應見依盡滅朽壞敗壞滅盡自性為盡法滅法離貪法滅法。 因應被煩惱觸故名味,五欲功德,依作所緣故有味。故說"依五欲功德味"。 "此後"是說"有受"等經文故說"如身隨觀所說方式"。 受隨觀註釋終。 心隨觀註釋

1. Sampayogavasena pavattamānena saha rāgenāti sarāgaṃ. Tenāha 『『lobhasahagata』』nti. Vītarāganti ettha kāmaṃ sarāgapadapaṭiyoginā vītarāgapadena bhavitabbaṃ, sammasanacārassa pana adhippetattā tebhūmakasseva gahaṇanti 『『lokiyakusalābyākata』』nti vatvā 『『idaṃ panā』』tiādinā tameva adhippāyaṃ vivarati. Sesāni dve dosamūlāni, dve mohamūlānīti cattāri akusalacittāni. Tesañhi rāgena sampayogābhāvato nattheva sarāgatā, taṃnimittakatāya pana siyā taṃsahitakāle soti nattheva vītarāgatāpīti dukkhavinimuttatā evettha labbhatīti āha 『『neva purimapadaṃ na pacchimapadaṃ bhajantī』』ti. Yadi evaṃ padesikaṃ pajānanaṃ āpajjatīti? Nāpajjati, dukantarapariyāpannattā tesaṃ. Ye pana 『『paṭipakkhabhāve agayhamāne sampayogābhāvo evettha pamāṇaṃ ekaccaabyākatānaṃ viyā』』ti icchanti, tesaṃ matena sesākusalacittānampi dutiyapadasaṅgaho veditabbo . Dutiyadukepi vuttanayena attho veditabbo. Akusalamūlesu saha moheneva vattatīti samohanti āha 『『vicikicchāsahagatañceva uddhaccasahagatañcā』』ti. Yasmā cettha 『『saheva mohenāti samoha』』nti purimapadāvadhāraṇampi labbhatiyeva, tasmā vuttaṃ 『『yasmā panā』』tiādi. Yathā pana atimūḷhatāya pāṭipuggalikanayena savisesamohavantatāya 『『momūhacitta』』nti vattabbato vicikicchāuddhaccasahagatadvayaṃ visesato 『『samoha』』nti vuccati, na tathā sesākusalacittānīti 『『vaṭṭantiyevā』』ti sāsaṅkaṃ vadati. Sampayogavasena thinamiddhena anupatitaṃ anugatanti thinamiddhānupatitaṃ, pañcavidhaṃsasaṅkhārikākusalacittaṃ saṅkucitacittaṃ, saṅkucitacittaṃ nāma ārammaṇe saṅkocanavasena pavattanato. Paccayavisesavasena thāmajātena uddhaccena sahagataṃ saṃsaṭṭhanti uddhaccasahagataṃ, aññathā sabbampi akusalacittaṃ uddhaccasahagatamevāti. Pasaṭacittaṃ nāma ārammaṇe savisesaṃ vikkhepavasena visaṭabhāvena pavattanato.

Kilesavikkhambhanasamatthatāya vipulaphalatāya ca dīghasantānatāya ca mahantabhāvaṃ gataṃ, mahantehi vā uḷāracchandādīhi gataṃ paṭipannanti mahaggataṃ, taṃ pana rūpārūpabhūmigataṃ tato mahantassa loke abhāvato. Tenāha 『『rūpārūpāvacara』』nti. Tassa cettha paṭiyogī parittaṃ evāti āha 『『amahaggatanti kāmāvacara』』nti. Attānaṃ uttarituṃ samatthehi saha uttarehīti sauttaraṃ. Tappaṭipakkhena anuttaraṃ. Tadubhayaṃ upādāyupādāya veditabbanti āha 『『sauttaranti kāmāvacarantiādi. Paṭipakkhavikkhambhanasamatthena samādhinā sammadeva āhitaṃ samāhitaṃ. Tenāha 『『yassā』』tiādi. Yassāti yassa cittassa. Yathāvuttena samādhinā na samāhitanti asamāhitaṃ. Tenāha 『『ubhayasamādhirahita』』nti. Tadaṅgavimuttiyā vimuttaṃ, kāmāvacarakusalacittaṃ, vikkhambhanavimuttiyā vimuttaṃ, mahaggatacittanti tadubhayaṃ sandhāyāha 『『tadaṅgavikkhambhanavimuttīhi vimutta』』nti. Yattha tadubhayavimutti natthi, taṃ ubhayavimuttirahitanti gayhamāne lokuttaracittepi siyāsaṅkāti taṃ nivattanatthaṃ 『『samuccheda…pe… okāsova natthī』』ti āha. Okāsabhāvo ca sammasanacārassa adhippetattā veditabbo. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayattā uttānameva.

Cittānupassanāvaṇṇanā niṭṭhitā.

Dhammānupassanā

Nīvaraṇapabbavaṇṇanā

我來為您直譯這段巴利文： 381. "與貪"是與依相應方式轉起的貪共。故說"貪相應"。"離貪"此中雖然應與有貪詞相對的離貪詞,因意為觀察行相故取三界故說"世間善無記"已,以"此"等開顯彼意趣。餘二瞋根、二癡根為四不善心。因彼等無與貪相應故全無有貪性,然依彼因性或有彼相應時故亦全無離貪性,此中唯得離苦性故說"不屬前詞亦不屬后詞"。若如是成為區域性了知耶?非成,因彼等攝屬二間。若有人認為"不取對立性則此中唯無相應為量如某些無記"者,依彼意見應知余不善心亦攝屬第二詞。第二對亦應知如說方式義。于不善根與癡共轉起為"有癡"故說"疑相應及掉舉相應"。因此中亦可得"與癡共為有癡"即前詞限定,故說"然因"等。如因過度愚癡依對補特伽羅方式有殊勝癡性應說"極愚癡心"故疑掉舉相應二心殊勝說"有癡",余不善心不如是故帶疑慮說"轉起"。依相應為昏沉睡眠隨逐所隨為"昏沉睡眠隨逐",五種有行不善心為萎縮心,名為萎縮心因於所緣以萎縮方式轉起。依特殊緣力生起掉舉相應混合為"掉舉相應",否則一切不善心皆掉舉相應。名為散亂心因於所緣以殊勝散亂方式散開性轉起。 因能伏煩惱及廣大果及長相續性到達大性,或由廣大欲等行入為"廣大",彼即至色無色地因世間無比彼更大故。故說"色無色界"。此中彼對立為"小"故說"非廣大即欲界"。與能勝自超越共為"有上"。對彼為"無上"。彼二應依取取了知故說"有上即欲界"等。以能伏對治的等持善安置為"等持"。故說"何"等。"何"是何心。以如說等持不等持為"不等持"。故說"離二等持"。以分斷解脫解脫為欲界善心,以鎮伏解脫解脫為廣大心,依彼二說"以分斷鎮伏解脫解脫"。于無彼二解脫者,取為離二解脫時或於出世間心亦有疑慮故為遮遣彼說"斷...無餘地"。應知無餘地性因意為觀察行相。此中義未分別者因如前說方式故明瞭。 心隨觀註釋終。 法隨觀 蓋品註釋

1. Pahātabbādidhammavibhāgadassanavasena pañcadhā dhammānupassanā niddiṭṭhāti ayamattho pāḷito eva viññāyatīti tamatthaṃ ulliṅgento 『『pañcavidhena dhammānupassanaṃ kathetu』』nti āha. Yadi evaṃ kasmā nīvaraṇādivaseneva niddiṭṭhanti? Vineyyajjhāsayato. Yesañhi veneyyānaṃ pahātabbadhammesu paṭhamaṃ nīvaraṇāni vibhāgena vattabbāni, tesaṃ vasenettha bhagavatā paṭhamaṃ nīvaraṇesu dhammānupassanā kathitā. Tathā hi kāyānupassanāpi samathapubbaṅgamā desitā, tato pariññeyyesu khandhesu, āyatanesu ca bhāvetabbesu bojjhaṅgesu, pariññeyyādivibhāgesu saccesu ca uttarā desanā, tasmā cettha samathabhāvanāpi yāvadeva vipassanatthā icchitā. Vipassanāpadhānā, vipassanābahulā ca satipaṭṭhānadesanāti tassā vipassanābhinivesavibhāgena desitabhāvaṃ vibhāvento 『『apicā』』tiādimāha. Tattha khandhāyatanadukkhasaccavasena missakapariggahakathanaṃ daṭṭhabbaṃ. Saññāsaṅkhārakkhandhapariggahampīti pi-saddena sakalapañcupādānakkhandhapariggahaṃ sampiṇḍeti itaresaṃ tadantogadhattā.

『『Kaṇhasukkadhammānaṃ yuganandhatā natthī』』ti pajānanakāle abhāvā 『『abhiṇhasamudācāravasenā』』ti vuttaṃ. Saṃvijjamānanti attano santāne upalabbhamānaṃ. Yathāti yenākārena, so pana 『『kāmacchandassa uppādo hotī』』ti vuttattā kāmacchandassa kāraṇākārova, atthato kāraṇamevāti āha 『『yena kāraṇenā』』ti. Ca-saddo vakkhamānatthasamuccayattho.

Tatthāti 『『yathā cā』』tiādinā vuttapade. Subhampīti kāmacchandopi. So hi attano gahaṇākārena 『『subha』』nti vutto, tenākārena pavattanakassa aññassa kāmacchandassa nimittattā 『『nimitta』』nti ca. Iṭṭhaṃ, iṭṭhākārena vā gayhamānaṃ rūpādi subhārammaṇaṃ. Ākaṅkhitassa hitasukhassa pattiyā anupāyabhūto manasikāro anupāyamanasikāro. Tanti ayonisomanasikāraṃ . Tatthāti tasmiṃ sabhāgahetubhūte, ārammaṇabhūte ca duvidhe subhanimitte. Āhāroti paccayo attano phalaṃ āharatīti katvā.

Asubhanti asubhajjhānaṃ uttarapadalopena, taṃ pana dasasu aviññāṇakaasubhesu ca kesādīsu saviññāṇakaasubhesu ca pavattaṃ daṭṭhabbaṃ. Kesādīsu hi saññā 『『asubhasaññā』』ti girimānandasutte (a. ni.

我來為您直譯這段巴利文： 382. 因顯示應斷等法分別方式說五種法隨觀,此義從經文即可了知故引述此義說"欲說五種法隨觀"。若如是為何僅依蓋等方式說?因隨順所化機。因某些所化機于應斷法中首先應分別說諸蓋,依彼等此中世尊首先說諸蓋中法隨觀。如是身隨觀亦說以止為前行,其後于應遍知蘊處及應修覺支,于應遍知等分別諸諦說後分。故此中止修亦唯為觀所欲。觀為主及多觀之念處教說故顯示依觀入門分別所說性說"複次"等。此中應見依蘊處苦諦方式說雜攝。以"亦"字攝取想行蘊攝亦合一切五取蘊攝因余入彼攝。 因"黑白法無雙運"了知時無故說"依數數現行"。"存在"是于自相續可得。"如何"是以何行相,彼因說"欲貪生起"故即欲貪因相,義即因故說"以何因"。"且"字合集將說義。 "此中"是說"如何且"等句。"凈亦"即欲貪亦。因彼以自取相說"凈",因依彼相轉起的其他欲貪為相故說"相"。可意或以可意相所取的色等凈所緣。為獲得所欲利樂非方便的作意為非方便作意。"彼"是不如理作意。"此中"是于彼類因及所緣二種凈相。"食"是緣因運來自果故。 "不凈"是不凈禪略去後分,彼應見轉起於十無識不凈及發等有識不凈。因發等想于吉利曼難陀經說"不凈想"。<.Assistant>

10.60) vuttā. Ettha ca catubbidhassa ayonisomanasikārassa, yonisomanasikārassa ca gahaṇaṃ niravasesadassanatthaṃ katanti daṭṭhabbaṃ, tesu pana asubhesu 『『subha』』nti, 『『asubha』』nti ca manasikāro idhādhippeto, tadanukūlattā pana itare pīti.

Ekādasasu asubhesu paṭikkūlākārassa uggaṇhanaṃ, yathā vā tattha uggahanimittaṃ uppajjati, tathā paṭipatti asubhanimittassa uggaho. Upacārappanāvahāya asubhabhāvanāya anuyuñjanā asubhabhāvanānuyogo. 『『Bhojane mattaññuno mitāhārassa thinamiddhābhibhavābhāvā otāraṃ alabhamāno kāmacchando pahīyatī』』ti vadanti, ayameva ca attho niddesepi vuccati. Yo pana bhojanassa paṭikkūlataṃ, tabbipariṇāmassa tadādhārassa tassa ca upanissayabhūtassa ativiya jegucchataṃ, kāyassa ca āhāraṭṭhitikattaṃ sammadeva jānāti, so sabbaso bhojane pamāṇassa jānanena bhojanemattaññū nāma. Tādisassa hi kāmacchando pahīyateva.

Asubhakammikatissatthero dantaṭṭhidassāvī. Pahīnassāti vikkhambhanavasena pahīnassa. Ito paresupi evarūpesu ṭhānesu eseva nayo. Abhidhammapariyāyena (dha. sa. 1159, 1503) sabbopi lobho kāmacchandanīvaraṇanti āha 『『arahattamaggenā』』ti.

Paṭighampi purimuppannaṃ paṭighanimittaṃ parato uppajjanakassa paṭighassa kāraṇanti katvā.

Mejjati siniyhatīti mitto, hitesī puggalo, tasmiṃ mitte bhavā, mittassa vā esāti mettā, hitesitā, tassā mettāya. Appanāpi upacāropi vaṭṭati sādhāraṇavacanabhāvato. 『『Cetovimuttī』』ti vutte appanāva vaṭṭati appanaṃ appattāya paṭipakkhato suṭṭhu muccanassa abhāvato. Tanti yonisomanasikāraṃ. Tatthāti mettāya. Bahulaṃ pavattayatoti bahulīkāravato.

Sattesu mettāyanassa hitūpasaṃhārassa uppādanaṃ pavattanaṃ mettānimittassa uggaho, paṭhamuppanno mettāmanasikāro parato uppajjanakassa kāraṇabhāvato mettāmanasikārova mettānimittaṃ. Kammameva sakaṃ etesanti kammassakā, sattā, tabbhāvo kammassakatā, kammadāyādatā. Dosamettāsu yāthāvato ādīnavānisaṃsānaṃ paṭisaṅkhānaṃ vīmaṃsā idha paṭisaṅkhānaṃ. Mettāvihārikalyāṇamittavantatā idha kalyāṇamittatā. Odissakaanodissakadisāpharaṇānanti (odhisakaanodhisakadisāpharaṇānaṃ ma. ni. aṭṭha.

我來為您直譯這段巴利文： 10.60. 說。此中應見取四種不如理作意及如理作意為顯示無餘,于彼諸不凈中"凈"及"不凈"作意此中意為,然依隨順彼故其他亦。 於十一不凈中取厭惡相,或如彼生起取相,如是修習取不凈相。從事引生近行安止不凈修為不凈修習。說"于食知量少食者因昏沉睡眠不勝無得機會故欲貪斷",此義亦于義釋說。若善知食厭惡性,彼變異及彼所依及彼為緣極為可厭,及身依食住立性,彼於一切食知量故名食知量。如是者欲貪必斷。 阿修比卡帝沙長老是見齒骨者。"已斷"是依鎮伏已斷。此後如是諸處亦如是方式。依阿毗達摩方式一切貪為欲貪蓋故說"以阿羅漢道"。 瞋亦取前生瞋相為後生瞋因故。 愛潤為友,為利益補特伽羅,于彼友有,或彼為友性為慈,利益性,于彼慈。安止近行皆適宜因普遍說。說"心解脫"唯安止適宜因未得安止不能善解脫對治。"彼"是如理作意。"此中"是于慈。"多修習"是作多者。 于諸有情慈愛引生利益轉起為取慈相,最初生起慈作意因為後生因性唯慈作意為慈相。業為己者為業所有,諸有情,彼性為業所有性,業繼承性。于瞋慈如實過患功德思擇為思擇。慈住善友性此中為善友性。對有情無對有情及遍方;

1.115) attaatipiyasahāyamajjhattaverivasena odissakatā, sīmāsambhede kate anodissakatā. Ekādidisāpharaṇavasena disāpharaṇatā mettāya uggahaṇe veditabbā. Vihāraracchāgāmādivasena vā odissakadisāpharaṇaṃ. Vihārādiuddesarahitaṃ puratthimādidisāvasena anodissakadisāpharaṇanti evaṃ dvidhā uggahaṇaṃ sandhāya 『『odissakaanodissakadisāpharaṇāna』』nti vuttaṃ. Uggahoti ca yāva upacārā daṭṭhabbo. Uggahitāya āsevanā bhāvanā. Tattha sabbe sattā, pāṇā, bhūtā, puggalā, attabhāvapariyāpannāti etesaṃ vasena pañcavidhā, ekekasmiṃ averā hontu , abyāpajjhā, anīghā, sukhī attānaṃ pariharantūti catudhā pavattito vīsatividhā anodissakapharaṇā mettā. Sabbā itthiyo, purisā, ariyā, anariyā, devā, manussā, vinipātikāti sattodhikaraṇavasena pavattā sattavidhā, aṭṭhavīsati vidhā vā, dasahi disāhi disodhikaraṇavasena pavattā dasavidhā, ekekāya vā disāya sattādiitthādiaverādibhedena asītādhikacatusatappabhedā ca odhiso pharaṇā veditabbā.

Yena ayonisomanasikārena aratiādikāni uppajjanti, so aratiādīsu ayonisomanasikāro. Tena nipphādetabbe hi idaṃ bhummaṃ. Esa nayo ito paresupi. Ukkaṇṭhitā pantasenāsanesu, adhikusaladhammesu ca uppajjanabhāvariñcanā. Kāyavinamanāti karajakāyassa virūpenākārena namanā. Līnākāroti saṅkocāpatti.

Kusaladhammapaṭipattiyā paṭṭhapanasabhāvatāya, tappaṭipakkhānaṃ visosanasabhāvatāya ca ārambhadhātuādito pavattavīriyanti āha 『『paṭhamārambhavīriya』』nti. Yasmā paṭhamārambhamattassa kosajjavidhamanaṃ, thāmagamanañca natthi, tasmā vuttaṃ 『『kosajjato nikkhantatāya tato balavatara』』nti . Yasmā pana aparāparuppattiyā laddhāsevanaṃ uparūpari visesaṃ āvahantaṃ ativiya thāmagatameva hoti, tasmā vuttaṃ 『『paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavatara』』nti.

Atibhojane nimittaggāhoti atibhojane thinamiddhassa nimittaggāho , ettake bhutte taṃ bhojanaṃ thinamiddhassa kāraṇaṃ hoti, ettake na hotīti thinamiddhassa kāraṇākāraṇagāho hotīti attho. Byatirekavasena cetaṃ vuttaṃ, tasmā 『『ettake bhutte taṃ bhojanaṃ thinamiddhassa kāraṇaṃ na hotī』』ti bhojane mattaññutā ca atthato dassitāti daṭṭhabbaṃ. Tenāha 『『catupañca…pe… na hotī』』ti. Divā sūriyālokanti divā gahitanimittaṃ sūriyālokaṃ rattiyaṃ manasi karontassāpīti evamettha attho veditabbo. Dhutaṅgānaṃ vīriyanissitattā vuttaṃ 『『dhutaṅganissitasappāyakathāyapī』』ti.

Kukkuccampi katākatānusocanavasena pavattamānaṃ cetaso avūpasamāvahatāya uddhaccena samānalakkhaṇamevāti 『『avūpasamo nāma avūpasantākāro, uddhaccakukkuccamevetaṃ atthato』』ti vuttaṃ.

我來為您直譯這段巴利文： 1.115. 依自、極親、友、中立、怨敵為對有情性,已作界限破壞為無對有情性。應知依一等方遍滿為方遍滿於取慈。或依精舍街村等為對有情方遍滿。離精舍等指示依東等方為無對有情方遍滿,如是依二種取合說"對有情無對有情及遍方"。"取"應見乃至近行。修習已取為修。此中依"一切有情、生命、生物、補特伽羅、攝入自體"這些五種,于每一無怨、無惱、無苦、自保樂四種轉起為二十種無對有情遍滿慈。一切女人、男人、聖者、非聖者、天、人、墮處依有情處轉起七種或二十八種,依十方方處轉起十種,或於一一方依有情等女人等無怨等差別為一百八十四種應知對分遍滿。 由彼不如理作意生不樂等,彼于不樂等中不如理作意。因此處格依彼成就。此後亦如是方式。不樂是于邊遠坐臥處及殊勝善法中生起舍離。"身傾"是生色身以醜相傾。"萎相"是成萎縮。 因建立善法實踐性及枯竭對治性故從初發動界等轉起精進故說"初發精進"。因僅初發無除懈怠及得堅固性故說"因出離懈怠較彼強力"。然因得數數生起修習引生上上殊勝極堅固故說"超越上上處故較彼更強力"。 "於過食取相"是於過食取昏沉睡眠相,如是食時彼食為昏沉睡眠因,如是不為因,即取昏沉睡眠因非因義。此依差別方式說,故應見義顯示"如是食時彼食非昏沉睡眠因"及食知量。故說"四五"等"不"。"日中日光"應知此中義為于夜作意取日中日光。因頭陀支依精進故說"依頭陀支相應談亦"。 掉舉惡作亦依追悔已作未作方式轉起引生心不寂止故與掉舉同相故說"不寂止名不寂止相,此義即掉舉惡作"。

Bahussutassa ganthato, atthato ca suttādīni vicārentassa tabbahulavihārino atthavedādipaṭilābhasabbhāvato vikkhepo na hotīti, yathāvidhipaṭipattiyā, yathānurūpapatikārappavattiyā ca katākatānusocanañca na hotīti 『『bāhusaccenapi…pe… uddhaccakukkuccaṃ pahīyatī』』ti āha. Yadaggena bāhusaccena uddhaccakukkuccaṃ pahīyati, tadaggena paripucchakatāvinayapakataññutāhipi taṃ pahīyatīti daṭṭhabbaṃ. Vuddhasevitā ca vuddhasīlitaṃ āvahatīti cetovūpasamakarattā uddhaccakukkuccappahānakārī vuttā. Vuddhattaṃ pana anapekkhitvā kukkuccavinodakā vinayadharā kalyāṇamittā vuttāti daṭṭhabbā. Vikkhepo ca pabbajitānaṃ yebhuyyena kukkuccahetuko hotīti 『『kappiyākappiyaparipucchābahulassā』』tiādinā vinayanayeneva paripucchakatādayo niddiṭṭhā. Pahīne uddhaccakukkucceti niddhāraṇe bhummaṃ. Kukkuccassa domanassasahagatattā anāgāmimaggena āyatiṃ anuppādo vutto.

Tiṭṭhati pavattati etthāti ṭhānīyā vicikicchāya ṭhānīyā vicikicchāṭhānīyā, vicikicchāya kāraṇabhūtā dhammā, tiṭṭhatīti vā ṭhānīyā, vicikicchā ṭhānīyā etissāti vicikicchāṭhānīyā, atthato vicikicchā eva. Sā hi purimuppannā parato uppajjanakavicikicchāya sabhāgahetutāya asādhāraṇaṃ kāraṇaṃ.

Kusalākusalāti kosallasambhūtaṭṭhena kusalā, tappaṭipakkhato akusalā. Ye akusalā, te sāvajjā, asevitabbā, hīnā ca. Ye kusalā, te anavajjā, sevitabbā,paṇītā ca. Kusalā vā hīnehi chandādīhi āraddhā hīnā, paṇītehi paṇītā. Kaṇhāti kāḷakā cittassa apabhassarabhāvakaraṇā. Sukkāti odātā cittassa pabhassarabhāvakaraṇā. Kaṇhābhijātihetuto vā kaṇhā. Sukkābhijātihetuto sukkā. Te eva sappaṭibhāgā. Kaṇhā hi ujuvipaccanīkatāya sukkasappaṭibhāgā, tathā sukkāpi itarehi. Atha vā kaṇhasukkā ca sappaṭibhāgā ca kaṇhasukkasappaṭibhāgā. Sukhā hi vedanā dukkhāya vedanāya sappaṭibhāgā, dukkhā ca vedanā sukhāya vedanāya sappaṭibhāgāti.

Kāmaṃ bāhusaccaparipucchakatāhi sabbāpi aṭṭhavatthukā vicikicchā pahīyati, tathāpi ratanattayavicikicchāmūlikā sesavicikicchāti katvā āha 『『tīṇi ratanāni ārabbhā』』ti. Ratanattayaguṇāvabodhe 『『satthari kaṅkhatī』』tiādi (dha. sa. 1008, 1123, 1167, 1241, 1263, 1270; vibha. 915) vicikicchāya asambhavoti. Vinaye pakataññutā 『『sikkhāya kaṅkhatī』』ti vuttāya vicikicchāya pahānaṃ karotīti āha 『『vinaye ciṇṇavasībhāvassāpī』』ti. Okappaniyasaddhāsaṅkhātaadhimokkhabahulassāti saddheyyavatthuno anupavisanasaddhāsaṅkhātaadhimokkhena adhimuccanabahulassa, adhimuccanañca adhimokkhuppādanamevāti daṭṭhabbaṃ, saddhāya vā ninnapoṇatāadhimutti adhimokkho.

Samudayavayāti samudayavayadhammā. Subhanimittaasubhanimittādīsūti 『『subhanimittādīsu asubhanimittādīsū』』ti ādi-saddo paccekaṃ yojetabbo. Tattha paṭhamena ādi-saddena paṭighanimittādīnaṃ saṅgaho, dutiyenamettācetovimuttiādīnaṃ. Sesamettha yaṃ vattabbaṃ, taṃ vuttanayameva.

Nīvaraṇapabbavaṇṇanā niṭṭhitā.

Khandhapabbavaṇṇanā

我來為您直譯這段巴利文： 多聞者依文及義觀察經等,多住彼故有得義曉等故無散亂,如法修習及如適反省轉故無追悔已作未作故說"以多聞等...掉舉惡作斷"。應見以多聞為首斷掉舉惡作,以詢問、了知律儀亦斷彼。親近長者引生長者性故因作心寂止為掉舉惡作斷因說。應見不顧長者性,除惡作持律者說為善友。散亂多分因比丘惡作故以"多詢問應許不應許"等依律方式說詢問等。"已斷掉舉惡作"是處格限定。因惡作與憂俱故說不還道后不生。 立住轉起於此為住,為疑住為疑住,為疑因法,或住為住,疑住於此為疑住,義即疑。因彼前生為後生疑同分因性為不共因。 "善不善"依善巧生義為善,對彼為不善。凡不善,彼有過、不應習、劣。凡善,彼無過、應習、勝。或善依劣欲等開始為劣,依勝為勝。"黑"為黑暗作心不明凈。"白"為潔白作心明凈。或因黑生起故黑。因白生起故白。彼等即有對。因黑與白直接相違故有對,如是白亦與他。或黑白及有對為黑白有對。因樂受與苦受有對,苦受與樂受有對。 雖依多聞詢問斷一切八事疑,然因三寶疑為余疑根本故說"緣三寶"。因了知三寶功德故"疑于師"等疑不生。了知律儀作"疑于學"所說疑斷故說"于律成熟"。"多勝解名為信解"是多依入信解名勝解于應信事,應見勝解即生勝解,或信傾向性為勝解。 "生滅"是生滅法。"于凈相不凈相等"應分別配"等"字于"凈相等不凈相等"。此中第一"等"字攝取瞋相等,第二攝取慈心解脫等。此中余應說者如說方式。 蓋品註釋終。 蘊品註釋。

1. Upādānehi ārammaṇakaraṇādivasena upādātabbā vā khandhā upādānakkhandhā.

Itirūpanti ettha iti-saddo idaṃ-saddena samānatthoti adhippāyenāha 『『idaṃ rūpa』』nti. Tayidaṃ sarūpaggahaṇabhāvato anavasesapariyādānaṃ hotīti āha 『『ettakaṃ rūpaṃ, na ito paraṃ rūpaṃ atthī』』ti. Itīti vā pakāratthe nipāto, tasmā 『『iti rūpa』』nti iminā bhūtupādādivasena yattako rūpassa pabhedo, tena saddhiṃ rūpaṃ anavasesato pariyādiyitvā dasseti. Sabhāvatoti ruppanasabhāvato, cakkhādivaṇṇādisabhāvato ca. Vedanādīsupīti ettha 『『ayaṃ vedanā, ettakā vedanā, na ito paraṃ vedanā atthīti sabhāvato vedanaṃ pajānātī』』tiādinā, sabhāvatoti ca 『『anubhavanasabhāvato, sātādisabhāvato cā』』ti evamādinā yojetabbaṃ. Sesaṃ vuttanayattā suviññeyyameva.

Khandhapabbavaṇṇanā niṭṭhitā.

Āyatanapabbavaṇṇanā

384.Chasu ajjhattikabāhiresūti 『『chasu ajjhattikesu chasu bāhiresū』』ti 『『chasū』』ti padaṃ paccekaṃ yojetabbaṃ. Kasmā panetāni ubhayāni chaḷeva vuttāni? Chaviññāṇakāyuppattidvārārammaṇavavatthānato. Cakkhuviññāṇavīthiyā pariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva ca ārammaṇaṃ, tathā itarāni itaresaṃ, chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadeso uppattidvāraṃ, asādhāraṇañca dhammāyatanaṃ ārammaṇaṃ. Cakkhatīti cakkhu, rūpaṃ assādeti, vibhāveti cāti attho. Suṇātīti sotaṃ. Ghāyatīti ghānaṃ. Jīvitanimittatāya raso jīvitaṃ, taṃ jīvitaṃ avhāyatīti jivhā. Kucchitānaṃ sāsavadhammānaṃ āyo uppattidesoti kāyo. Munāti ārammaṇaṃ vijānātīti mano. Rūpayati vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti rūpaṃ. Sappati attano paccayehi harīyati sotaviññeyyabhāvaṃ gamīyatīti saddo. Gandhayati attano vatthuṃ sūcetīti gandho. Rasanti taṃ sattā assādentīti raso. Phusīyatīti phoṭṭhabbaṃ. Attano sabhāvaṃ dhārentīti dhammā. Sabbāni pana āyānaṃ tananādiatthena āyatanāni. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. 2.510, 511, 512; visuddhi. ṭī. 2.510) vuttanayeneva veditabbo.

Cakkhuñcapajānātīti (dī. ni. 2.384; ma. ni. 1.117) ettha cakkhu nāma pasādacakkhu, na sasambhāracakkhu, nāpi dibbacakkhuādikanti āha cakkhupasādanti. Yaṃ sandhāya vuttaṃ 『『yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo』』ti. (Dha. sa. 596) ca-saddo vakkhamānatthasamuccayattho. Yāthāvasarasalakkhaṇavasenāti aviparītassa attano rasassa ceva lakkhaṇassa ca vasena, rūpesu āviñchanakiccassa ceva rūpābhighātārahabhūtapasādalakkhaṇassa ca daṭṭhukāmatānidānakammasamuṭṭhānabhūtapasādalakkhaṇassa ca vasenāti attho. Atha vā yāthāvasarasalakkhaṇavasenāti yāthāvasarasavasena ceva lakkhaṇavasena ca, yāthāvasarasoti ca aviparītasabhāvo veditabbo. So hi rasīyati aviraddhapaṭivedhavasena assādīyati ramīyatīti 『『raso』』ti vuccati, tasmā salakkhaṇavasenāti vuttaṃ hoti. Lakkhaṇavasenāti aniccādisāmaññalakkhaṇavasena.

『『Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa』』ntiādīsu (ma. ni. 1.204, 400; ma. ni. 3.421, 425, 426; saṃ. ni. 2.43, 45; 2.

我來為您直譯這段巴利文： 383. 依取為所緣等方式所取或蘊為取蘊。 "如是色"此中"如是"字與"此"字同義故意為說"此色"。此因取自體故為無餘遍攝故說"此是色,無其他色"。或"如是"字為相狀義不變詞,故以"如是色"依界所造等方式有多少色差別,與彼俱無餘遍攝顯示色。"自性"從變壞自性及眼等色等自性。于"受等亦"此中應配合"此受,此是受,無其他受,依自性了知受"等,及"自性"即"從領受自性及樂等自性"等。余因如說方式故易了知。 蘊品註釋終。 處品註釋 384. "於六內外"即"於六內六外"應分別配"六"字。為何說彼等二者為六?因定六識身生起門所緣。因眼識路攝識身唯眼處為生起門,唯色處為所緣,如是餘者為余,第六則有分意名為意處分為生起門,不共法處為所緣。"眼"因看,即受用色、明瞭色義。"耳"因聞。"鼻"因嗅。"舌"因命相故味為命,呼彼命。"身"為不善有漏法生起處。"意"因知所緣識知。"色"因顯示變成色狀到達心。"聲"因自緣牽引到可被耳識知。"香"因表示自事。"味"因有情受用彼。"觸"因被觸。"法"因持自性。一切則從延長等義為處。此中此為略說,詳說則應知如清凈道註釋所說方式。 "了知眼"此中眼名凈眼,非俱有眼亦非天眼等故說"眼凈"。依此說"何眼依四大種所造凈"。"且"字合集將說義。"依如義味相"即不顛倒自味及相方式,即于諸色牽引作用及色接觸應凈色相及欲見因業生凈色相方式義。或"依如義味相"即依如義味及相方式,"如義味"應知不顛倒自性。因依不誤通達方式受用享樂故說"味",故說"依自相方式"。"依相方式"即依無常等共相方式。 "緣眼與色生眼識"等中

4.60) samuditāniyeva rūpāyatanāni cakkhuviññāṇuppattihetu, na visuṃ visunti imassa atthassa jotanatthaṃ 『『rūpe cā』』ti puthuvacanaggahaṇaṃ, tāya eva ca desanāgatiyā kāmaṃ idhāpi 『『rūpe ca pajānātī』』ti vuttaṃ, rūpabhāvasāmaññena pana sabbaṃ ekajjhaṃ gahetvā bahiddhā catusamuṭṭhānikarūpañcāti ekavacanavasena attho. Sarasalakkhaṇa vasenāti cakkhuviññāṇassa visayabhāvakiccassa vasena ceva cakkhupaṭihananalakkhaṇassa vasena cāti yojetabbaṃ.

Ubhayaṃ paṭiccāti cakkhuṃ upanissayapaccayavasena paccayabhūtaṃ, rūpe ārammaṇādhipatiārammaṇūpanissayavasena paccayabhūte ca paṭicca. Kāmaṃ ayaṃ suttantasaṃvaṇṇanā, nippariyāyakathā nāma abhidhammasannissitā evāti abhidhammanayeneva saṃyojanāni dassento 『『kāmarāga…pe… avijjāsaṃyojana』』nti āha. Tattha kāmesu rāgo, kāmo ca so rāgo cāti vā kāmarāgo. So eva bandhanaṭṭhena saṃyojanaṃ. Ayañhi yassa saṃvijjati, taṃ puggalaṃ vaṭṭasmiṃ saṃyojeti bandhati iti dukkhena sattaṃ, bhavādike vā bhavantarādīhi, kammunā vā vipākaṃ saṃyojeti bandhatīti saṃyojanaṃ. Evaṃ paṭighasaṃyojaṃādīnampi yathārahamattho vattabbo. Sarasalakkhaṇavasenāti ettha pana sattassa vaṭṭato anissajjanasaṅkhātassa attano kiccassa ceva yathāvuttabandhanasaṅkhātassa lakkhaṇassa ca vasenāti yojetabbaṃ.

Bhavassādadiṭṭhissādanivattanatthaṃ kāmassādaggahaṇaṃ. Assādayatoti abhiramantassa. Abhinandatoti sappītikataṇhāvasena nandantassa. Padadvayenāpi balavato kāmarāgassa paccayabhūtā kāmarāguppatti vuttā. Esa nayo sesesupi. Aniṭṭhārammaṇeti ettha 『『āpāthagate』』ti vibhattivipariṇāmanavasena 『『āpāthagata』』nti padaṃ ānetvā sambandhitabbaṃ. Etaṃ ārammaṇanti etaṃ evaṃsukhumaṃ evaṃdubbibhāgaṃ ārammaṇaṃ. 『『Niccaṃ dhuva』』nti idaṃ nidassanamattaṃ. 『『Ucchijjissati vinassissatīti gaṇhato』』ti evamādīnampi saṅgaho icchitabbo. Paṭhamāya sakkāyadiṭṭhiyā anurodhavasena 『『satto nu kho』』ti, itarāya anurodhavasena 『『sattassa nu kho』』ti vicikicchato. Attattaniyādigāhānugatā hi vicikicchā diṭṭhiyā asati abhāvato. Bhavaṃ patthentassāti 『『īdise sampattibhave yasmā amhākaṃ idaṃ iṭṭhaṃ rūpārammaṇaṃ sulabhaṃ jātaṃ, tasmā āyatimpi ediso, ito vā uttaritaro sampattibhavo bhaveyyā』』ti bhavaṃ nikāmentassa. Evarūpanti evarūpaṃ rūpaṃ. Taṃsadise hi tabbohāravasenevaṃ vuttaṃ. Bhavati hi taṃsadisesu tabbohāro yathā 『『sā eva tittirī, tāni eva osadhānī』』ti. Usūyatoti usūyaṃ issaṃ uppādayato. Aññassa maccharāyatoti aññena asādhāraṇabhāvakaraṇena macchariyaṃ karoto. Sabbeheva yathāvuttehi navahi saṃyojanehi.

Tañca kāraṇanti subhanimittapaṭighanimittādivibhāgaṃ iṭṭhāniṭṭhādirūpārammaṇañceva tajjāyonisomanasikārañcāti tassa tassa saṃyojanassa kāraṇaṃ. Avikkhambhitāsamūhatabhūmiladdhuppannaṃ taṃ sandhāya 『『appahīnaṭṭhena uppannassā』』ti vuttaṃ. Vattamānuppannatā samudācāraggahaṇeneva gahitā. Yena kāraṇenāti yena vipassanāsamathabhāvanāsaṅkhātena kāraṇena . Tañhi tassa tadaṅgavasena ceva vikkhambhanavasena ca pahānakāraṇaṃ. Issāmacchariyānaṃ apāyagamanīyatāya paṭhamamaggavajjhatā vuttā. Yadi evaṃ 『『tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī』』ti (a. ni.

我來為您直譯這段巴利文： 集合的色處為眼識生起因,非別別,為顯此義故說"諸色"為複數,雖以彼教說方式此中亦說"了知諸色",然依色性共相攝一切為一,外四因生色為單數義。"依味相"應配合為依眼識境性作用及撞擊眼相。 "緣兩者"即緣眼為依止緣緣,色為所緣增上所緣依止緣。雖此為經注,無差別說則依阿毗達磨,故依阿毗達磨方式顯示結說"欲貪...無明結"。此中於諸欲貪,或欲亦是貪為欲貪。彼即以繫縛義為結。因此若誰有,繫縛彼補特伽羅于輪迴,即以苦繫有情,或以諸有等與諸有等,或以業與異熟繫縛為結。如是瞋結等亦應說適宜義。此中"依味相"應配合為依有情不捨輪迴名自作用及如說繫縛名相。 取欲味為遮有味見味。"受用"為喜樂。"歡喜"為以有喜愛慾方式歡喜。以二句說為欲貪生起因的強力欲貪。余亦此方式。"不可意所緣"此中應轉變語尾引入"現前"字結合。"此所緣"即如是微細如是難分別的所緣。"常恒"此為例示。應攝"執斷滅壞滅"等。依第一有身見順從方式"是有情耶",依其他順從方式"是有情的耶"而疑。因無我我所等執隨行疑,無見故無。"愿求有"即"因於如是圓滿有中我們此可意色所緣易得,故未來亦如是,或更勝圓滿有"而欲求有。"如是"即如是色。因彼相似故以彼言說如是說。因於彼相似有彼言說,如"彼即鷓鴣,彼即諸藥"。"嫉"為生起嫉妒嫉。"慳"為以他不共作慳吝。以一切如說九結。 "彼因"即凈相瞋相等分別可意不可意等色所緣及彼如理作意為彼彼結因。依未鎮伏未斷地得生起彼故說"依未斷義生起"。現在生起以現行攝取已攝。"由何因"即由何觀止修習名因。因彼以彼分及鎮伏為彼斷因。說嫉慳因墮惡趣故為初道所斷。若如是"因三結盡為預流"<.Assistant>

4.241) suttapadaṃ kathanti? Taṃ suttantapariyāyena vuttaṃ. Yathānulomasāsanā hi suttantadesanā, ayaṃ pana abhidhammanayena saṃvaṇṇanāti nāyaṃ dosoti. Oḷārikassāti thūlassa, yato abhiṇhasamuppattipariyuṭṭhānatibbatāva hoti. Aṇusahagatassāti vuttappakārābhāvena aṇubhāvaṃ sukhumabhāvaṃ gatassa. Uddhaccasaṃyojanassapettha anuppādo vuttoyevāti daṭṭhabbo yathāvuttasaṃyojanehi avinābhāvato. Ekatthatāya sotādīnaṃ sabhāvasarasalakkhaṇavasena pajānanā, tappaccayānaṃ saṃyojanānaṃ uppādādipajānanā ca vuttanayeneva veditabbāti dassento 『『eseva nayo』』ti atidisati.

Attano vā dhammesūti attano ajjhattikāyatanadhammesu, attano ubhayadhammesu vā. Imasmiṃ pakkhe ajjhattikāyatanapariggaṇhanenāti ajjhattikāyatanapariggaṇhanamukhenāti attho. Evañca anavasesato saparasantānesu āyatanānaṃ pariggaho siddho hoti. Parassavā dhammesūti etthāpi eseva nayo. Rūpāyatanassāti aḍḍhekādasappabhedassa rūpasabhāvassa āyatanassa rūpakkhandhe 『『vuttanayena nīharitabbo』』ti ānetvā sambandhitabbaṃ. Sesakkhandhesūti vedanāsaññāsaṅkhārakkhandhesu. Vuttanayenāti iminā atidesena rūpakkhandhe 『『āhārasamudayā』』ti viññāṇakkhandhe 『『nāmarūpasamudayā』』ti sesakhandhesu 『『phassasamudayā』』ti imaṃ visesaṃ vibhāveti, itaraṃ pana sabbattha samānanti khandhapabbe viya āyatanapabbepi lokuttaranivattanaṃ pāḷiyaṃ gahitaṃ natthīti vuttaṃ 『『lokuttaradhammā na gahetabbā』』ti. Sesaṃ vuttanayameva.

Āyatanapabbavaṇṇanā niṭṭhitā.

Bojjhaṅgapabbavaṇṇanā

我來為您直譯這段巴利文： 如何說"預流經文"? 彼依經方式說。因順應教說為經說,此則依阿毗達磨方式註釋故無此過。"粗"即粗大,因此常生起現行強烈。"俱微細"即無如說狀況而至微細狀態。應見此中亦說掉舉結不生,因與如說諸結不離故。因一義故依耳等自性味相了知,及依緣彼諸結生起等了知應知如說方式而顯示"此即方式"示例。 "于自諸法"即于自內處法,或於自二法。此分中"依內處攝"即以內處攝為門義。如是則成就無餘攝自他相續諸處。"於他諸法"此中亦此方式。"色處"應引入結合於色蘊"如說方式應引出"十一分半色自性處。"余蘊"即受想行蘊。"如說方式"以此例示顯示於色蘊說"因食生",于識蘊說"因名色生",于余蘊說"因觸生"此差別,其他則一切處相同故如蘊品中處品中亦無遮除出世法于聖典中攝,故說"不應取出世法"。余如說方式。 處品註釋終。 覺支品註釋

385.Bujjhanakasattassāti kilesaniddāya paṭibujjhanakasattassa, ariyasaccānaṃ vā paṭivijjhanakasattassa. Aṅgesūti kāraṇesu, avayavesu vā . Udayavayañāṇuppattito paṭṭhāya sambodhipaṭipadāyaṃ ṭhito nāma hotīti āha 『『āraddhavipassakato paṭṭhāya yogāvacaroti sambodhī』』ti. Suttantadesanā nāma pariyāyakathā, ayañca satipaṭṭhānadesanā lokiyamaggavasena pavattāti vuttaṃ 『『yogāvacaroti sambodhī』』ti, aññathā 『『ariyasāvako』』ti vadeyya.

『『Satisambojjhaṅgaṭṭhānīyā』』ti padassa attho 『『vicikicchāṭṭhānīyā』』ti ettha vuttanayena veditabbo. Tanti yonisomanasikāraṃ. Tatthāti satiyaṃ, nipphādetabbe cetaṃ bhummaṃ.

Sati ca sampajaññañca satisampajaññaṃ. Atha vā satippadhānaṃ abhikkantādisātthakabhāvapariggaṇhanañāṇaṃ satisampajaññaṃ. Taṃ sabbattha satokārībhāvāvahattā satisambojjhaṅgassa uppādāya hoti. Yathā paccanīkadhammappahānaṃ, anurūpadhammasevanā ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya hoti, evaṃ satirahitapuggalavivajjanā, satokārīpuggalasevanā, tattha ca yuttappayuttatā satisambojjhaṅgassa uppādāya hotīti imamatthaṃ dasseti 『『satisampajañña』』ntiādinā. Tissadattatthero nāma, yo bodhimaṇḍe suvaṇṇasalākaṃ gahetvā 『『aṭṭhārasasu bhāsāsu katarabhāsāya dhammaṃ kathemī』』ti parisaṃ pavāresi. Abhayattheroti dattābhayattheramāha.

Dhammānaṃ, dhammesu vā vicayo dhammavicayo, so eva sambojjhaṅgo, tassa dhammavicayasambojjhaṅgassa. 『『Kusalākusalā dhammā』』tiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Tattha yonisomanasikārabahulīkāroti kusalādīnaṃ taṃtaṃsabhāvasarasalakkhaṇaādikassa yāthāvato avabujjhanavasena uppanno ñāṇasampayuttacittuppādo. So hi aviparītamanasikāratāya 『『yonisomanasikāro』』ti vutto, tadābhogatāya āvajjanāpi taggatikā eva, tassa abhiṇhaṃ pavattanaṃ bahulīkāro. Bhiyyobhāvāyāti punappunaṃ bhāvāya. Vepullāyāti vipulabhāvāya. Pāripūriyāti paribrūhanāya.

我來為您直譯這段巴利文： 385. "覺悟有情"即從煩惱睡眠覺悟的有情,或通達聖諦的有情。"支"即因或分。從生滅智生起始為住于正覺道故說"從始觀者始為瑜伽行者即正覺"。經說名為差別說,此念住說依世間道轉故說"瑜伽行者即正覺",否則應說"聖弟子"。 "念覺支事"句義應知如"疑事"中所說方式。"彼"即如理作意。"彼中"即于念,此為于所成就處格。 念與正知爲念正知。或以念為主的行進等有益性觀察智爲念正知。彼因遍導致一切處有唸作者性故爲念覺支生起。如斷敵對法,親近適當法為未生諸善法生起,如是遠離無念人,親近有念人,及於彼勤修爲念覺支生起,以"念正知"等顯示此義。提舍達多長老即于菩提場持金針問眾"於十八語言中以何語言說法"。阿跋長老即達多阿跋長老。 擇諸法或於諸法為擇法,彼即覺支,彼擇法覺支。于"諸善不善法"等中應說者,即如前說方式。此中"多作如理作意"即依如實了知善等彼彼自性味相等生起智相應心生。因不顛倒作意性故說"如理作意",彼傾向性故轉向亦隨彼,彼數數轉為多作。"增長"即再再生起。"廣"即廣大性。"圓滿"即增盛。

Paripucchakatāti pariyogāhetvā pucchakabhāvo. Ācariye payirupāsitvā pañcapi nikāye saha aṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānabhūtaṃ, taṃ taṃ 『『idaṃ bhante kathaṃ, imassa ko attho』』ti khandhāyatanādiatthaṃ pucchantassa dhammavicayasambojjhaṅgo uppajjati. Tenāha 『『khandhadhātu…pe… bahulatā』』ti. Vatthūnaṃ visadabhāvakaraṇanti ettha cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ, tappaṭibaddhāni cīvarāni ca 『『vatthūnī』』ti adhippetāni, tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadabhāvakaraṇaṃ. Tena vuttaṃ 『『ajjhattikabāhirāna』』ntiādi. Ussannadosanti vātādiussannadosaṃ. Sedamalamakkhitanti sedena ceva jallikāsaṅkhātena sarīramalena ca makkhitaṃ. Ca-saddena aññampi sarīrassa, cittassa ca pīḷāvahaṃ saṅgaṇhāti. Senāsanaṃ vāti vā-saddena pattādīnaṃ saṅgaho daṭṭhabbo. Avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuttassa tāni visayo? Antarantarā pavattanakacittuppādavasenevaṃ vuttaṃ. Te hi cittuppādā cittekaggatāya aparisuddhabhāvāya saṃvattanti. Cittacetasikesu nissayādipaccayabhūtesu. Ñāṇampīti pi-saddo sampiṇḍanattho, tena na kevalaṃ taṃ vatthuyeva, atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotīti nissayāparisuddhiyā taṃnissitāparisuddhi viya visayassa aparisuddhatāya visayino aparisuddhiṃ dasseti.

我來為您直譯這段巴利文： "詢問性"即深入詢問性。親近師已深入五部及註釋,于彼彼結處"大德此如何,此何義"而問蘊處等義者,生擇法覺支。故說"多於蘊界...等"。"作事物明凈"此中因為心心所轉起處故身及與彼相系衣為"事物"所說,如彼為心引樂時作彼等為明凈作。故說"內外"等。"過多過患"即風等過多過患。"汗垢涂"即為汗及稱為垢身垢所涂。"且"字攝其他身心逼惱。"坐臥處"中"或"字應見攝缽等。當不明凈時,或成所緣時。如何修習者彼等為所緣?依間隔生起心轉說如是。因彼等心轉為心一境性不清凈。於心心所為依等緣。"智亦"中"亦"字為積集,以此顯示非僅彼事物,而且於彼不清凈時智亦不清凈,如依不清凈故依者不清凈,如是依所緣不清凈故緣者不清凈。

Samabhāvakaraṇanti kiccato anūnādhikabhāvakaraṇaṃ. Saddheyyavatthusmiṃ paccayavasena adhimokkhakiccassa paṭutarabhāvena, paññāya avisadatāya, vīriyādīnañca sithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha 『『itarāni mandānī』』ti. Tatoti tasmā saddhindriyassa balavabhāvato , itaresañca mandattā. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho, paggahova kiccaṃ paggahakiccaṃ, 『『kātuṃ na sakkotī』』ti ānetvā sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Vikkhepapaṭikkhepo, yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ. Kātuṃ na sakkoti balavatā saddhindriyena abhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekarasatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati. Tanti saddhindriyaṃ . Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyassa vatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannatādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena sabhāvasarasato pariggayhamāne savipphāro adhimokkho na hoti 『『ayaṃ imesaṃ dhammānaṃ sabhāvo』』ti parijānanavasena paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hotīti. Tena vuttaṃ 『『taṃ dhammasabhāvapaccavekkhaṇena vā, yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabba』』nti. Tathā amanasikārenāti yenākārena bhāvanaṃ anuyuñjantassa saddhindriyaṃ balavaṃ jātaṃ, tenākārena bhāvanāya ananuyuñjanatoti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo attano vā paccayavisesena kiccuttariyato, vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito. Dutiyakappe pana yathā manasi karoto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena, vīriyādīnaṃ paṭukiccabhāvāvahena manasikārena saddhindriyaṃ tehi samarasaṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.

Vakkalittheravatthūti. So hi āyasmā saddhādhimuttatāya katādhikāro satthu rūpakāyadassanappasuto eva hutvā viharanto satthārā 『『kiṃ te vakkali iminā pūtikāyena diṭṭhena, yo kho vakkali dhammaṃ passati, so maṃ passatī』』tiādinā (saṃ. ni. 3.87; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; a. ni. aṭṭha. 1.1.208; dha. pa. aṭṭha. 2.380; paṭi. ma. aṭṭha. 2.2.130; dha. sa. aṭṭha. 1007; theragā. aṭṭha.

我來為您直譯這段巴利文： "作平等性"即作用無多無少性。于信應事中依緣勝解作用較利,慧不明利,精進等鬆弛等故信根強。故說"其他軟弱"。"彼"即因彼信根強性,其他軟弱性。不令落入懈怠分而攝持相應法,給予隨力為攝持,攝持即作用為攝持作用,應引入結合"不能作"。趣近所緣而住,或不捨為近住。對治散亂,或由此相應法無散亂為無散亂。如以眼於色,由此如實見所緣自性,彼為見作用。不能作因被強信根勝過故。因於俱生法中作主義者,同轉法依一味性而義成就,非其他。"故"即取說義為因。"彼"即信根。"觀察法自性"即對於信樂事增上生起勝解功德而生強信根者,由緣及緣生等分別如實觀察。因如是依法性方式從自性味觀察時,廣大勝解不存在,因依"此是此等法自性"了知方式慧作用增勝故。因於主要法中如信強時慧弱,如是慧強時信弱故。故說"彼依觀察法自性或如作意生強時,如是依不作意應減弱"。"如是不作意"即說為如以何相修習者生強信根,不以彼相修習。此中信根強性有二種:或依自緣差別作用超勝,或依精進等作用弱。此中於第一種顯示減弱方式。于第二種則如作意時依精進等作用弱故信根生強,如是依不作意,以導致精進等作用利的作意令信根與彼等同味而應減弱。依此方式于余根中亦應知減弱方式。 跋迦厘長老事。因彼尊者以信勝解性所作已成,唯專看佛色身而住,為佛以"跋迦厘,見此腐朽身有何用,跋迦厘,誰見法即見我"等;

2.vakkalittheragāthāvaṇṇanā) ovaditvā kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi, atha naṃ satthā yathānisinnova obhāsaṃ vissajjanena attānaṃ dassetvā –

『『Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha』』nti. (dha. pa. 381) –

Gāthaṃ vatvā 『『ehi vakkalī』』ti āha. So tena amateneva abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi. Saddhāya balavabhāvato vipassanāvīthiṃ na otarati, taṃ ñatvā bhagavā tassa indriyasamattapaṭipādanāya kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanaye ṭhatvā vipassanaṃ ussukkāpetvā maggappaṭipāṭiyā arahattaṃ pāpuṇi. Tenetaṃ vuttaṃ 『『vakkalittheravatthu cettha nidassana』』nti. Etthāti saddhindriyassa adhimattabhāve sesindriyānaṃ sakiccākaraṇe.

Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho daṭṭhabbo. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiādibhāvanāya hāyati samādhipakkhiyattā tassā. Tathā hi samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī ekaṃsato hāpeti. Tena vuttaṃ 『『passaddhaādibhāvanāya hāpetabba』』nti. Soṇattherassa vatthūti sukumārasoṇattherassa vatthu. (Mahāva. 242; a. ni. aṭṭha. 1.

我來為您直譯這段巴利文： 跋迦厘長老偈頌註釋)教誡而令修習業處,然不修習而被遣走,欲自投于懸崖處,爾時佛如坐而放光顯現自身而說偈： "比丘多喜悅,信于佛教中, 當證寂靜道,諸行止息樂。" 說"來,跋迦厘"。彼以彼甘露灌頂歡喜開始觀。因信強不入觀道,知此已,世尊為成就彼根平等凈化給與業處。彼住于佛所給與方法精進觀,依道次第證阿羅漢。故此說"跋迦厘長老事為此例"。"此"即于信根過強余根不作其作用。 "其他作用差別"即近住等作用差別。"輕安等"中"等"字應見攝定舍覺支。"應減弱"即如信根強性依觀察法自性減弱,如是精進根過強由修習輕安等減弱,因彼屬定分故。如是如定根過強由修精進等保護不落懈怠,如是由修輕安等保護精進根過強不落掉舉必定減弱。故說"應依輕安等修習減弱"。"尊者輸那事"即細軟輸那長老事。

1.205) so hi āyasmā satthu santike kammaṭṭhānaṃ gahetvā sītavane viharanto 『『mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kilametvāpi samaṇadhammo kātabbo』』ti taṃ ṭhānacaṅkamameva adhiṭṭhāya padhānaṃ anuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhaṃ vīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ nāsakkhi. Satthā tattha gantvā vīṇūpamovādena ovaditvā vīriyasamatāyojanavīthiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yojetvā bhāvento vipassanaṃ ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ 『『soṇattherassa vatthu dassetabba』』nti. Sesesupīti satisamādhipaññindriyesupi.

Samatanti saddhāpaññānaṃ aññamaññaṃ anūnānadhikabhāvaṃ, tathā samādhivīriyānaṃ. Yathā hi saddhāpaññānaṃ visuṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññaṃ nātivattanaṃ visesato icchitabbaṃ, yato nesaṃ samadhuratāya appanā sampajjati, evaṃ samādhivīriyānaṃ kosajjuddhaccapakkhikānaṃ samarasatāya sati aññamaññūpatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhati. 『『Balavasaddho』』tiādi byatirekamukhena vuttasseva atthassa samatthanaṃ. Tassattho yo balavatiyā saddhāya samannāgato avisadañāṇo, so mudhappasanno hoti, na aveccappasanno. Tathā hi avatthusmiṃ pasīdati seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto 『『deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī』』tiādīni parikappeti hetupatirūpakehi vañcito, evaṃbhūto ca sukkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati saññattiṃ na gacchati. Tenāha 『『bhesajjasamuṭṭhito viya rogo atekiccho hotī』』ti. Yathā cettha saddhāpaññānaṃ aññamaññaṃ visamabhāvo na atthāvaho, anatthāvahova, evaṃ, samādhivīriyānaṃ aññamaññaṃ visamabhāvo na atthāvaho, anatthāvahova, tathā na avikkhepāvaho, vikkhepāvahovāti. Kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Uddhaccaṃ abhibhavatīti etthāpi eseva nayo. Tadubhayanti saddhāpaññādvayaṃ, samādhivīriyadvayañca. Samaṃ kātabbanti samarasaṃ kātabbaṃ .

Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya thokaṃ balavabhāve satīti attho. Saddahantoti 『『pathavī pathavīti manasikaraṇamattena kathaṃ jhānuppattī』』ti acintetvā 『『addhā sammāsambuddhena vuttavidhi ijjhissatī』』ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anupavisitvā viya adhimuccanavasena avakappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhippadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ. Samādhikammikassa samādhino adhimattatāya paññāya adhimattatāpi icchitabbāti āha 『『samatāyapī』』ti, samabhāvenāpīti attho. Appanāti lokiyappanā. Tathā hi 『『hotiyevā』』ti sāsaṅkaṃ vadati. Lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha 『『samathavipassanaṃ yuganandhaṃ bhāvetī』』ti (a. ni. 4.170; paṭi. ma.

我來為您直譯這段巴利文： 1.205. 彼尊者從佛所取業處,住寒林時"我身柔弱,不能以樂得樂,雖勞苦亦應作沙門法"而決意彼住處經行,精進修習,即使足底生瘡亦忍受苦受,作堅精進,因過度精進不能生特勝。佛去彼處以琵琶譬教誡,顯示精進平等道而凈化業處,去耆阇崛山。長老亦依佛所給與方式修習精進平等,精進觀而住立阿羅漢。故說"應顯示輸那長老事"。"于余"即于念定慧根中。 "平等"即信慧互不多不少性,如是定精進。因如信慧各為主要法,作用互不超越特別所欲,由此彼等同擔而安止成就,如是定精進屬懈怠掉舉分以同味故互相支援,由相應法無落兩邊而正安止成就。"強信"等以相反方式確立所說義。其義為具足強信而慧不明利者,為盲信非證信。如是于無事而信如外道弟子。親近詐偽分。以慧過強缺信而奔馳"無施捨施物,僅以心生即有施佈施功德"等由似因欺而如是心被幹推論奪,不受智者語,不受勸導。故說"如病從藥生,成不可治"。如此信慧互不平等非引義,實引無義,如是定精進互不平等非引義,實引無義,如是非引無散亂,實引散亂。勝懈怠,由此不達安止為意趣。"勝掉舉"此中亦此方式。"彼二"即信慧二,定精進二。"應作平等"即應作同味。 "定業者"即修止業處者。"如是"即如是時,有信少強性義。"信"即不思"地地如是作意如何生禪",而信"必定佛說方式成就"而生信。"勝解"即如入所緣以勝解方式確定傾入。一境性強適宜因禪以定為主。"二"即定慧。因定業者定過強,欲慧亦過強故說"平等性亦",即以平等性義。"安止"即世間安止。如是故帶疑說"有"。出世間安止則欲彼等平等性。如說"修習止觀雙運"。

2.5).

Yadi visesato saddhāpaññānaṃ, samādhivīriyānañca samatāva icchitā, kathaṃ satīti āha 『『sati pana sabbattha balavatī vaṭṭatī』』ti. Sabbatthāti līnuddhaccapakkhikesu pañcasu indriyesu. Uddhaccapakkhikekadese gaṇhanto 『『saddhāvīriyapaññāna』』nti āha. Aññathā pīti ca gahetabbā siyā. Tathā hi 『『kosajjapakkhikena samādhinā』』 icceva vuttaṃ, na 『『passaddhisamādhiupekkhāhī』』ti. Sāti sati. Sabbesu rājakammesu niyutto sabbakammiko. Tenāti tena sabbattha icchitabbaṭṭhena kāraṇena. Āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā sabbattha līne, uddhate ca citte icchitabbattā, sabbe vā līne, uddhate ca citte bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Cittanti kusalaṃ cittaṃ. Tassa hi sati paṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha 『『ārakkhapaccupaṭṭhānā』』tiādi.

Khandhādibhede anogāḷhapaññānanti pariyattibāhusaccavasenapi khandhāyatanādīsu appatiṭṭhitabuddhīnaṃ. Bahussutasevanā hi sutamayañāṇāvahā. Taruṇavipassanāsamaṅgīpi bhāvanāmayañāṇe ṭhitattā ekaṃsato paññavā eva nāma hotīti āha 『『samapaññāsa lakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā』』ti. Ñeyyadhammassa gambhīrabhāvavasena tapparicchedakañāṇassa gambhīrabhāvaggahaṇanti āha 『『gambhīresu khandhādīsu pavattāya gambhīrapaññāyā』』ti. Tañhi ñeyyaṃ tādisāya paññāya caritabbato gambhīrañāṇacariyaṃ, tassā vā paññāya tattha pabhedato pavatti gambhīrañāṇacariyā, tassā paccavekkhaṇāti āha 『『gambhīrapaññāya pabhedapaccavekkhaṇā』』ti. Yathā sativepullappatto nāma arahā eva, evaṃ paññāvepullappattotipi so evāti āha 『『arahattamaggena bhāvanāpāripūrī hotī』』ti. Vīriyādīsupi eseva nayo.

『『Tattaṃ ayokhilaṃ hatthe gamentī』』tiādinā (ma. ni. 3.250, 267; a. ni.

我來為您直譯這段巴利文： 如果特別欲信慧、定精進平等性,如何說念呢?說"念則一切處強適宜"。"一切處"即于昏沉掉舉分五根中。取掉舉分一分故說"信精進慧"。否則應取"且"字。如是說"以懈怠分定",不說"以輕安定舍"。"彼"即念。如參與一切王事為總管。"彼"即因彼一切處所欲義因。註釋中說。一切處參與為遍一切,因於一切昏沉、掉舉心所欲故,或一切昏沉、掉舉心應修覺支為此所需故為遍一切。"心"即善心。因對彼念為歸依依止為得未得、證未證。故說"以守護為現起"等。 "于蘊等差別無深入慧"即依多聞亦未住立蘊處等覺慧者。因親近多聞引生聞所成智。具幼稚觀者因住立修所成智故一向名為有慧者故說"親近具足等慧相攝生滅慧者"。由所知法深性故取彼遍知智深性故說"于深蘊等轉深慧"。因彼所知由如是慧應行故為深智行,或彼慧于彼差別故轉為深智行,觀察彼故說"觀察深慧差別"。如得念圓滿即阿羅漢,如是得慧圓滿亦即彼故說"以阿羅漢道修習圓滿"。于精進等亦此方式。 "令持熱鐵釘于手"等;

3.36) vuttapañcavidhabandhanakammakāraṇā niraye nibbattasattassa yebhuyyena sabbapaṭhamaṃ karontīti, devadūtasuttādīsu tassa ādito vuttattā ca āha 『『pañcavidhabandhanakammakāraṇato paṭṭhāyā』』ti. Sakaṭavahanādikāleti ādi-saddena tadaññamanussehi, tiracchānehi ca vibādhiyamānakālaṃ saṅgaṇhāti. 『『Ekaṃ buddhantara』』nti idaṃ aparāparaṃ petesu eva uppajjanakasattavasena vuttaṃ, ekaccānaṃ vā petānaṃ ekaccatiracchānānaṃ viya tathā dīghāyukatāpi siyāti tathā vuttaṃ. Tathā hi 『『kālo nāgarājā catunnaṃ buddhānaṃ sammukhībhāvaṃ labhitvā ṭhito metteyyassapi bhagavato sammukhībhāvaṃ labhissatī』』ti vadanti, yaṃ tassa kappāyukatā vuttā.

Ānisaṃsadassāvinoti 『『vīriyāyatto eva sabbo lokuttaro, lokiyo ca visesādhigamo』』ti evaṃ vīriye ānisaṃsadassanasīlassa. Gamanavīthinti sapubbabhāgaṃ nibbānagāminiṃ paṭipadaṃ, saha vipassanāya ariyamaggapaṭipāṭi , sattavisuddhiparamparā vā. Sā hi bhikkhuno vaṭṭaniyyānāya gantabbā paṭipadāti katvā gamanavīthi nāma. Kāyadaḷhībahuloti yathā tathā kāyassa daḷhīkammappasuto. Piṇḍanti raṭṭhapiṇḍaṃ. Paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇena piṇḍassa bhikkhāya paṭipūjanā piṇḍāpacāyanaṃ.

Nīharantoti pattathavikato nīharanto. Taṃ saddaṃ sutvāti taṃ upāsikāya vacanaṃ attano vasanapaṇṇasāladvāre ṭhitova pañcābhiññatāya dibbasotena sutvā. Manussasampatti, dibbasampatti, nibbānasampattīti imā tisso sampattiyo. Dātuṃ sakkhissasīti 『『tayi katena dānamayena, veyyāvaccamayena ca puññakammena khettavisesabhāvūpagamanena aparāparaṃ devamanussasampattiyo, ante nibbānasampattiñca dātuṃ sakkhissasī』』ti thero attānaṃ pucchati. Sitaṃ karonto vāti 『『akiccheneva mayā vaṭṭadukkhaṃ samatikkanta』』nti paccavekkhaṇāvasāne sañjātapāmojjavasena sitaṃ karonto eva.

Vippaṭipannanti jātidhammakuladhammādilaṅghanena asammāpaṭipannaṃ. Evaṃ yathā asammāpaṭipanno putto tāya eva asammāpaṭipattiyā kulasantānato bāhiro hutvā pitu santikā dāyajjassa na bhāgī, evaṃ. Kusītopi tena kusītabhāvena asammāpaṭipanno satthu santikā laddhabbaariyadhanadāyajjassa na bhāgī. Āraddhavīriyova labhati sammāpaṭipajjanato. Uppajjati vīriyasambojjhaṅgoti yojanā, evaṃ sabbattha.

Mahāti sīlādīhi guṇehi mahanto vipulo anaññasādhāraṇo. Taṃ panassa guṇamahattaṃ dasasahassilokadhātukampanena loke pākaṭanti dassento 『『satthuno hī』』tiādimāha.

Yasmā satthusāsane pabbajitassa pabbajjūpagamena sakyaputtassabhāvo sampajāyati, tasmā buddhaputtabhāvaṃ dassento 『『asambhinnāyā』』tiādimāha.

Alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyadaḷhībahulānaṃ yāvadatthaṃ bhuñjitvā seyyasukhādianuyuñjanakānaṃ tiracchānakathikānaṃ puggalānaṃ dūrato vajjanā kusītapuggalaparivajjanā. 『『Divasaṃ caṅkamena nisajjāyā』』tiādinā (ma. ni. 1.423; 3.65; saṃ. ni. 4.120; mahāni. 161) bhāvanāraddhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ kālena kālaṃ upasaṅkamanā āraddhavīriyapuggalasevanā. Tenāha 『『kucchiṃ pūretvā』』tiādi. Visuddhimagge (visuddhi.

我來為您直譯這段巴利文： 3.36. 說在地獄生起有情多數最先作五種綁縛刑罰,因天使經等最初說彼故說"從五種綁縛刑罰始"。"車乘等時"中"等"字攝彼他人及畜生逼惱時。"一佛間"此依再再生於餓鬼有情說,或如某些餓鬼如某些畜生有長壽性故如是說。如是說"迦羅龍王得見四佛現前住,將得見彌勒世尊現前"故說彼劫壽。 "見功德者"即"一切出世間及世間殊勝證得皆依精進"如是見精進功德性者。"行道"即有前分趣涅槃行道,有觀聖道次第,或七清凈相續。因彼為比丘應行出輪迴道故名行道。"多作身強健"即如何如何從事身體強健。"施食"即國施食。由自正行使施自己資具者得大果故對施食奉敬為敬重施食。 "取出"即從缽袋取出。"聞彼聲"即以五通天耳立於自住葉屋門聞彼優婆夷語。人成就、天成就、涅槃成就為此三成就。"能給與"即長老問自己"依汝所作施與、服務功德業,由趣殊勝田故能給與再再天人成就,最後涅槃成就?"。"作微笑"即如是"我無難越輪迴苦"省察後生喜悅而作微笑。 "邪行"即違反生法、家法等非正行。如是如非正行兒子即由彼非正行成外於家相續不得從父遺產分,如是懈怠者由彼懈怠非正行不得從師所得聖財遺產分。精進者得因正行。生精進覺支為結合,如是一切處。 "大"即以戒等功德大、廣、不與他共。顯示彼功德大性為震動萬世界於世間顯著故說"因為導師"等。 因於導師教出家者由趣入出家成釋迦子性故顯示佛子性說"不雜"等。 遠離懶惰、不知修習名義、多作身強健、欲樂食樂等、行畜生論者為遠離懈怠人。"以經行、坐"等依始修習精進堅精進者以時親近為親近精進人。故說"填腹"等。清凈道論;

1.64) pana jātimahattapaccavekkhaṇā, sabrahmacārīmahattapaccavekkhaṇāti idaṃ dvayaṃ na gahitaṃ, thinamiddhavinodanatā, sammappadhānapaccavekkhaṇatāti idaṃ dvayaṃ gahitaṃ. Tattha ānisaṃsadassāvitāya eva sammappadhānapaccavekkhaṇā gahitā hoti lokiyalokuttaravisesādhigamassa vīriyāyattatādassanabhāvato. Thinamiddhavinodanaṃ tadadhimuttatāya eva gahitaṃ hoti, vīriyuppādane yuttappayuttassa thinamiddhavinodanaṃ atthasiddhameva. Tattha thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggalasevana- tadadhimuttatāpaṭipakkhavidhamanapaccayūpasaṃhāravasena, apāyabhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakā daṭṭhabbā.

Purimuppannā pīti parato uppajjanakapītiyā visesakāraṇasabhāgahetubhāvato 『『pītiyeva pītisambojjhaṅgaṭṭhānīyā dhammā』』ti vuttā, tassā pana bahuso pavattiyā puthuttaṃ upādāya bahuvacananiddeso. Yathā sā uppajjati, evaṃ paṭipatti tassā uppādakamanasikāro.

『『Buddhānussatī』』tiādīsu vattabbaṃ visuddhimagge (visuddhi.

我來為您直譯這段巴利文： 1.64. 然而清凈道論中未取"觀察生大性、觀察同梵行大性"此二,取"除昏沉睡眠、觀察正勤"此二。其中以見功德性即攝取觀察正勤,因見世間出世間殊勝證得依精進性。除昏沉睡眠以彼勝解性即攝取,于生精進相應作意者除昏沉睡眠即義成就。其中由除昏沉睡眠、遠離懈怠人、親近精進人、彼勝解、破除對治、攝取緣故,由觀察惡趣怖畏等鼓勵故當見為生精進覺支。 "前已生"喜即以後當生喜之殊勝因、同分因性故說"喜即喜覺支住法",因彼多轉起取多故作複數說。如彼生起,如是行道為彼生起作意。 "佛隨念"等當說清凈道論中。

1.123) vuttanayeneva veditabbaṃ.

Buddhānussatiyā upacārasamādhiniṭṭhattā vuttaṃ 『『yāva upacārā』』ti. Sakalasarīraṃ pharamānoti pītisamuṭṭhānehi paṇītarūpehi sakalasarīraṃ pharamāno. Dhammaguṇe anussarantassāpi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjatīti yojanā, evaṃ sesaanussatīsu. Pasādanīyasuttantapaccavekkhaṇāyañca yojetabbaṃ tassāpi vimuttāyatanabhāvena taggatikattā. Saṅkhārānaṃ sappadesavūpasamepi nippadesavūpasame viya tathā paññāya pavattito bhāvanāmanasikāro kilesavikkhambhanasamattho hutvā upacārasamādhiṃ āvahanto tathārūpapītisomanassasamannāgato pītisambojjhaṅgassa uppādāya hotīti āha 『『samāpattiyā…pe… paccavekkhantassāpī』』ti. Tattha 『『vikkhambhitā kilesā』』ti pāṭho. Te hi na samudācarantīti. Iti-saddo kāraṇattho, yasmā na samudācaranti, tasmā taṃ nesaṃ asamudācāraṃ paccavekkhantassāti yojanā . Na hi kilese paccavekkhantassa bojjhaṅguppatti yuttā. Pasādanīyesu ṭhānesu pasādasinehābhāvena thūsasamahadayatā lūkhatā, sā tattha ādaragāravākaraṇena viññāyatīti āha 『『asakkaccakiriyāya saṃsūcitalūkhabhāve』』ti.

Kāyacittadarathavūpasamalakkhaṇā passaddhi eva yathāvuttabodhiaṅgabhūto passaddhisambojjhaṅgo, tassa passaddhisambojjhaṅgassa evaṃ uppādo hotīti yojanā.

Paṇītabhojanasevanatāti paṇītasappāyabhojanaseva natā . Utuiriyāpathasukhaggahaṇena sappāyautuiriyāpathaggahaṇaṃ daṭṭhabbaṃ. Tañhi tividhampi sappāyaṃ seviyamānaṃ kāyassa kallatāpādanavasena cittassa kallataṃ āvahantaṃ duvidhāyapi passaddhiyā kāraṇaṃ hoti. Ahetukaṃ sattesu labbhamānaṃ sukhadukkhanti ayameko anto, issarādivisamahetukanti pana ayaṃ dutiyo. Ete ubho ante anupagamma yathāsakaṃ kammunā hotīti ayaṃ majjhimā paṭipatti. Majjhatto payogo yassa so majjhattapayogo, tassa bhāvo majjhattapayogatā. Ayañhi pahāya sāraddhakāyataṃ passaddhakāyatāya kāraṇaṃ hontī passaddhidvayaṃ āvahati, eteneva sāraddhakāyapuggalaparivajjanapassaddhakāyapuggalasevanānaṃ tadāvahanatā saṃvaṇṇitāti daṭṭhabbaṃ.

Yathāsamāhitākārasallakkhaṇavasena gayhamāno purimuppanno samatho eva samathanimittaṃ. Nānārammaṇe paribbhamanena vividhaṃ aggaṃ etassāti byaggo, vikkhepo. Tathā hi so anavaṭṭhānaraso, bhantatāpaccupaṭṭhāno ca vutto, ekaggatābhāvato byaggapaṭipakkhoti abyaggo, samādhi. So eva nimittanti pubbe viya vattabbaṃ. Tenāha 『『avikkhepaṭṭhena ca abyagganimitta』』nti.

Vatthuvisadakiriyā, indriyasamattapaṭipādanā ca paññāvahā vuttā, samādhānāvahāpi tā honti samādhānāvahabhāveneva paññāvahabhāvatoti vuttaṃ 『『vatthuvisada…pe… veditabbā』』ti.

我來為您直譯這段巴利文： 1.123. 應以所說方式了知。 因佛隨念達近行定故說"乃至近行"。"遍滿全身"即以喜生起殊勝色遍滿全身。觀察法功德者亦乃至近行遍滿全身生喜覺支為結合,如是余隨念中。亦應結合觀察凈信經,因彼以解脫處性故同趣。即使諸行有餘滅除,如無餘滅除由如是慧轉起故修習作意能鎮伏煩惱引生近行定,具足如是喜悅生喜覺支故說"亦于定"等。其中"鎮伏煩惱"為讀法。因彼等不現行。"如是"字為因義,因不現行故觀察彼等不現行為結合。因不應觀察煩惱生覺支。于凈信處由無凈信愛性如麻桿心性為粗糙性,彼由不作恭敬尊重而知故說"以不恭作業表示粗糙性"。 身心熱惱止息相即喜,如所說菩提分即為喜覺支,如是生彼喜覺支為結合。 "親近勝食"即親近勝適食。由取時節威儀樂當見取適時節威儀。因親近彼三種適宜由令身適業性引生心適業性,成為二種輕安因。"無因於有情可得樂苦"為此一邊,"由自在等不平等因"為此第二邊。不趣此兩邊由各自業有為此中道行。捨棄中間加行者為中加行,彼性為中加行性。因此捨棄身躁動性為身輕安性因引生二種輕安,由此當見遠離身躁動人親近身輕安人引生彼性已說。 如實觀察等持相故所取前已生止即止相。由種種所緣流散故種種最極為此為散亂,掉舉。如是說彼以不住為味,以散亂為現起,因無一境性故散亂對治為不散亂,定。彼即為相如前應說。故說"以不散亂義為不散亂相"。 說事清凈作業、令根平等為引慧,亦為引等持因以引等持性即引慧性故說"事清凈"等"應知"。

Karaṇabhāvanākosallānaṃ avinābhāvato, rakkhanakosallassa ca taṃmūlakattā 『『nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā』』 icceva vuttaṃ. Kasiṇanimittassāti ca nidassanamattaṃ daṭṭhabbaṃ. Asubhanimittassāpi hi yassa kassaci jhānuppattinimittassa uggahaṇakosallaṃ nimittakusalatā evāti. Atisithilavīriyatādīhīti ādi-saddena paññāpayogamandataṃ , pamodavekallañca saṅgaṇhāti. Tassa paggaṇhananti tassa līnassa cittassa dhammavicayasambojjhaṅgādisamuṭṭhāpanena layāpattito samuddharaṇaṃ. Vuttañhetaṃ bhagavatā –

『『Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjālitukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitunti. Evaṃ bhante』』ti (saṃ. ni. 5.234).

Ettha ca yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanāsamuṭṭhāpanāti veditabbā, sā anantaraṃ vibhāvitā eva. Āraddhavīriyatādīhīti ādi-saddena paññāpayogabalavataṃ, pamodubbilāvanañca saṅgaṇhāti. Tassa niggaṇhananti tassa uddhatassa cittassa samādhisambojjhaṅgādisamuṭṭhāpanena uddhatāpattito nisedhanaṃ. Vuttampi cetaṃ bhagavatā –

『『Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni…pe… paṃsukena ca okireyya, bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetunti. Evaṃ bhante』』ti (saṃ. ni.

我來為您直譯這段巴利文： 因作業修習善巧不相離,護持善巧以彼為根故,說"相善巧即善巧取遍相"。"遍相"應見為譬喻。因不凈相等任何得禪相之取善巧即為相善巧。"過鬆精進等"中"等"字攝慧加行緩慢及喜不足。"彼勵起"即彼昏沉心由生擇法覺支等從沉沒提起。世尊說此： "諸比丘,於何時心昏沉,彼時是修擇法覺支時,是修精進覺支時,是修喜覺支時。何因?諸比丘,昏沉心由此等法善生起。諸比丘,譬如人慾點燃小火,彼於此投乾草,投干牛糞,投干木,給口氣,不以塵土覆蓋,彼人能否點燃小火?"答:"能,尊者。" 此中應知依各自食分生擇法覺支等修習,彼如前已說。"發精進等"中"等"字攝慧加行強及喜過盛。"彼制止"即彼掉舉心由生定覺支等從掉舉性制止。世尊亦說此： "諸比丘,於何時心掉舉,彼時是修輕安覺支時,是修定覺支時,是修舍覺支時。何因?諸比丘,掉舉心由此等法善止息。諸比丘,譬如人慾滅大火聚,彼於此投濕草... 以塵土覆蓋,彼人能否滅大火聚?"答:"能,尊者。"

5.234).

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanāsamuṭṭhāpanāti veditabbā, tattha passaddhisambojjhaṅgassa bhāvanā vuttā eva. Samādhisambojjhaṅgassa anantaraṃ vakkhati. Paññāpayogamandatāyāti paññābyāpārassa appabhāvena. Yathā hi dānaṃ alobhapadhānaṃ, sīlaṃ adosapadhānaṃ, evaṃ bhāvanā amohapadhānā. Tattha yadā paññā na balavatī hoti, tadā bhāvanā pubbenāparaṃ visesāvahā na hoti, anabhisaṅkhato viya āhāro purisassa yogino cittassa abhiruciṃ na janeti, tena taṃ nirassādaṃ hoti, tathā bhāvanāya sammadeva avīthipaṭipattiyā upasamasukhaṃ na vindati, tenāpi cittaṃ nirassādaṃ hoti. Tena vuttaṃ 『『paññāpayoga…pe… nirassādaṃ hotī』』ti. Tassa saṃveguppādanaṃ, pasāduppādanañca tikicchananti taṃ dassento 『『aṭṭha saṃvegavatthūnī』』tiādimāha. Tattha jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ, duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādi aññamaññaṃ vibādhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ, tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāni. Ye pana sattā āhārūpajīvino, tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇaṃ jīvikādukkhaṃ aṭṭhamaṃ saṃvegavatthu gahitanti daṭṭhabbaṃ. Ayaṃ vuccati samaye sampahaṃsanāti ayaṃ bhāvanācittassa sampahaṃsitabbasamaye vuttanayena saṃvegajananavasena ceva pasāduppādanavasena ca sammadeva pahaṃsanā, saṃvegajananapubbakapasāduppādanena tosanāti attho.

Sammāpaṭipattiṃ āgammāti līnuddhaccavirahena, samathavīthipaṭipattiyā ca sammā avisamaṃ sammadeva bhāvanāpaṭipattiṃ āgamma. 『『Alīna』』ntiādīsu kosajjapakkhikānaṃ dhammānaṃ anadhimattatāya alīnaṃ, uddhaccapakkhikānaṃ anadhimattatāya anuddhataṃ, paññāpayogasampattiyā, upasamasukhādhigamena ca anirassādaṃ, tato eva ārammaṇe samappavattaṃsamathavīthipaṭipannaṃ. Tattha alīnatāya paggahe, anuddhatatāya niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Alīnānuddhatatā hi ārammaṇe samappavattaṃ, anirassādatāya samathavīthipaṭipannaṃ, samappavattiyā vā alīnaṃ anuddhataṃ. Samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ. Ayaṃ vuccati samaye ajjhupekkhanatāti ayaṃ ajjhupekkhitabbasamaye bhāvanācittassa paggahaniggahasampahaṃsanesu abyāvaṭatāsaṅkhātaṃ paṭipakkhaṃ abhibhuyya pekkhanā vuccati. Paṭipakkhavikkhambhanato, vipassanāya adhiṭṭhānabhāvūpagamanato ca upacārajjhānampi samādhāna kiccanipphattiyā puggalassa samāhitabhāvasādhanaṃ evāti tattha samadhurabhāvenāha 『『upacāraṃ vā appanaṃ vā』』ti.

我來為您直譯這段巴利文： 5.234. 此中亦應知依各自食分生輕安覺支等修習,其中輕安覺支修習已說。定覺支后當說。"慧加行緩慢"即慧作用少性。因如佈施以無貪為主,戒以無瞋為主,如是修習以無癡為主。其中當慧不強時,修習不引生前後殊勝,如未調理食不生瑜伽者心喜好,由此彼無味,如是由修習不正道行不得寂靜樂,由此亦心無味。故說"慧加行... 無味"。彼對治為生憂悚、生凈信故說"八憂悚事"等。其中生老病死如應于善趣惡趣中有,應見彼餘五種綁縛等飢渴等互相逼惱等因惡趣苦,取彼一切依彼彼有情現生所依,別取過去未來時輪迴根本苦。又諸有情依食活命,於此依精進果活命者,應見彼不共他之活命苦為第八憂悚事。"此說為時喜悅"即此于修習心應喜悅時以所說方式由生憂悚及生凈信而正喜悅,以生憂悚為先生凈信而令歡喜義。 "依正行"即依無昏沉掉舉及止道行故正無違而修習行。于"無昏沉"等中,由懈怠分法不過度故無昏沉,由掉舉分不過度故無掉舉,由慧加行圓滿及得寂靜樂故無無味,由此即于所緣正轉起止道行。其中由無昏沉于勵起,由無掉舉于制止,由無無味于喜悅無作用。因由無昏沉掉舉故於所緣正轉起,由無無味故止道行,或由正轉起故無昏沉無掉舉。應見由止道行故無無味。"此說為時舍"即此于應舍時修習心於勵起制止喜悅無功用性之對治勝觀察說。因鎮伏對治及趣立觀基礎故近行禪亦以定作業成就而令人等持性故於此同分說"近行或安止"。

Upekkhāsambojjhaṅgaṭṭhānīyā dhammāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayānusārena veditabbaṃ. Anurodhavirodhavippahānavasena majjhattabhāvo upekkhāsambojjhaṅgassa kāraṇaṃ tasmiṃ sati sijjhanato, asati ca asijjhanato. So ca majjhattabhāvo visayavasena duvidhoti āha 『『sattamajjhattatā saṅkhāramajjhattatā』』ti. Tadubhaye ca virujjhanaṃ passaddhisambojjhaṅgabhāvanāya eva dūrīkatanti anurujjhanasseva pahānavidhiṃ dassetuṃ 『『sattamajjhattatā』』tiādi vuttaṃ. Tenāha 『『sattasaṅkhārakelāyanapuggalaparivajjanatā』』ti. Upekkhāya hi visesato rāgo paṭipakkho. Tathā cāha 『『upekkhā rāgabahulassa visuddhimaggo』』ti (visuddhi. 1.267). Dvīhākārehīti kammassakatāpaccavekkhaṇaṃ, attasuññatāpaccavekkhaṇanti imehi dvīhi kāraṇehi. Dvīhevāti avadhāraṇaṃ saṅkhyāsamānatādassanatthaṃ. Saṅkhyā evettha samānā, na saṅkhyeyyaṃ sabbathā samānanti. Assāmikabhāvo anattaniyatā. Sati hi attani tassa kiñcanabhāvena cīvaraṃ, aññaṃ vā kiñci attaniyaṃ nāma siyā, so pana koci natthevāti adhippāyo. Anaddhaniyanti na addhānakkhamaṃ na ciraṭṭhāyi, ittaraṃ aniccanti attho. Tāvakālikanti tasseva vevacanaṃ.

Mamāyatīti mamattaṃ karoti 『『mamā』』ti taṇhāya pariggayha tiṭṭhati.

Mamāyantāti mānaṃ dabbaṃ karontā.

Ayaṃ satipaṭṭhānadesanā pubbabhāgamaggavasena desitāti pubbabhāgiyabojjhaṅge sandhāyāha 『『bojjhaṅgapariggāhikā sati dukkhasacca』』nti. Sesaṃ vuttanayattā suviññeyyameva.

Bojjhaṅgapabbavaṇṇanā niṭṭhitā.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Catusaccapabbavaṇṇanā

386.Yathāsabhāvatoti aviparītasabhāvato. Bādhanakkhaṇato yo yo vā sabhāvo yathāsabhāvo, tato, ruppanādi kakkhaḷādisabhāvatoti attho. Janikaṃ samuṭṭhāpikanti pavattalakkhaṇassa dukkhassa janikaṃ nimittalakkhaṇassa samuṭṭhāpikaṃ. Purimataṇhanti yathāpariggahitassa dukkhassa nibbattito puretaraṃ siddhaṃ taṇhaṃ. Siddhe hi kāraṇe tassa phaluppatti. Ayaṃ dukkhasamudayoti pajānātīti yojanā. Ayaṃ dukkhanirodhoti etthāpi eseva nayo. Ubhinnaṃ appavattinti dukkhaṃ, samudayo cāti dvinnaṃ appavattinimittaṃ, tadubhayaṃ na pavatti etāyāti appavatti, asaṅkhatā dhātu. Dukkhaṃ dukkhasaccaṃ parijānāti pariññābhisamayavasena paricchindatīti dukkhaparijānano, ariyamaggo, taṃ dukkhaparijānanaṃ. Sesapadadvayepi iminā nayena attho veditabbo.

Dukkhasaccaniddesavaṇṇanā

我來為您直譯這段巴利文： "舍覺支住法"中應說者,應依前說方式了知。由捨棄隨順違逆故中舍性為舍覺支因,因有彼則成就,無則不成就。彼中舍性由境分二故說"有情中舍性、行中舍性"。彼二相違由修習輕安覺支已遠離,故為顯示唯捨棄隨順方法說"有情中舍性"等。故說"遠離愛著有情行人"。因對舍特別貪為對治。如是說"舍為多貪者清凈道"。"由二行相"即觀察業自性、觀察無我性此二因。"唯二"限定為顯數量相同。此中唯數相同,非所數一切相同。無主性為非我所性。因若有我則以彼所屬性衣等任何為我所,然無有彼義。"非長久"即非長時相應非久住,暫時無常義。"暫時性"為彼同義語。 "我所化"即作我所,以愛執取住"我所"。 "我所化者"即作為實體者。 此念住教說依前分道說故對前分覺支說"攝覺支念為苦諦"。余依所說方式故易知。 覺支品釋畢。 初誦分釋畢。 四諦品釋 386. "依自性"即不顛倒性。或由逼惱時何何性為如自性,從彼,即變壞等堅硬等性義。"能生能起"即對轉起相苦為能生,對相相為能起。"前愛"即對所攝取苦生起前已成就愛。因因成就故彼果生起。"此苦集"配合"了知"。"此苦滅"此中亦此方式。"二不轉"即苦及集二不轉因,由彼二不轉故為不轉,即無為界。"知遍知苦"即由遍知現觀力遍定故為知遍知苦,即聖道,彼知遍知苦。餘二句亦應依此方式了知義。 苦諦義釋

388.Evaṃ vuttāti evaṃ uddesavasena vuttā. Sabbasattānaṃ pariyādānavacanaṃ byāpanicchāvasena āmeḍitaniddesabhāvato. Sattanikāyeti sattānaṃ nikāye, sattaghaṭe sattasamūheti attho. Devamanussādibhedāsu hi gatīsu bhummadevādikhattiyādihatthiādikhuppipāsikāditaṃtaṃjātivisiṭṭho sattasamūho sattanikāyo. Nippariyāyato khandhānaṃ paṭhamābhinibbatti jātīti katvā 『『jananaṃ jātī』』ti vatvā svāyaṃ uppādavikāro aparinipphanno yesu khandhesu icchitabbo, te teneva saddhiṃ dassetuṃ 『『savikārāna』』ntiādi vuttaṃ. Savikārānanti uppādasaṅkhātena vikārena savikārānaṃ. Jātiādīni hi tīṇi lakkhaṇāni dhammānaṃ vikāravisesāti. 『『Upasaggamaṇḍitavevacana』』nti iminā kevalaṃ upasaggena padavaḍḍhanaṃ katanti dasseti. Anupaviṭṭhākārenāti aṇḍakosaṃ, vatthikosañca ogāhanākārena. Nibbattisaṅkhātenāti āyatanānaṃ pāripūrisaṃsiddhisaṅkhātena.

Atha vā jananaṃ jātīti aparipuṇṇāyatanaṃ jātimāha. Sañjātīti sampuṇṇāyatanaṃ. Sampuṇṇā hi jāti sañjāti. Okkamanaṭṭhena okkantīti aṇḍajajalābujavasena jāti. Te hi aṇḍakosaṃ, vatthikosañca okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbattīti saṃsedajaopapātikavasena. Te hi pākaṭā eva hutvā nibbattanti. Abhibyattā nibbatti abhinibbatti. 『『Jananaṃ jātī』』tiādi āyatanavasena, yonivasena ca dvīhi dvīhi padehi sabbasatte pariyādiyitvā jātiṃ dassetuṃ vuttaṃ. 『『Tesaṃ tesaṃ sattānaṃ…pe… abhinibbattī』』ti sattavasena vuttattā sammutikathā. Pātubhāvoti ettha iti-saddo ādiattho, pakārattho vā, tena 『『āyatanānaṃ paṭilābho』』ti imassa padassa saṅgaho daṭṭhabbo. Ayampi hi paramatthakathāti. Ekavokārabhavādīsūti ekacatupañcavokārabhavesu. Tasmiṃ khandhānaṃ pātubhāve sati. Āyatanānaṃ paṭilābhoti ekacatuvokārabhavesu dvinnaṃ dvinnaṃ āyatanānaṃ vasena, sesesu rūpadhātuyaṃ paṭisandhikkhaṇe uppajjamānānaṃ pañcannaṃ, kāmadhātuyaṃ vikalāvikalindriyānaṃ vasena sattannaṃ, navannaṃ, dasannaṃ, punadasannaṃ, ekādasannañca āyatanānaṃ vasena saṅgaho daṭṭhabbo. Pātubhavantāneva, na kutoci āgatāni. Paṭiladdhāni nāma honti sattasantānassa tassa saṃvijjamānattā. Āyatanānaṃ paṭilābhoti vā āyatanānaṃ attalābho veditabbo.

389.Sabhāvaniddesoti sarūpaniddeso. Sarūpañhetaṃ jiṇṇatāya, yadidaṃ 『『jarā』』ti, 『『vayohānīti vā. Jīraṇameva jīraṇatā, jīrantassa vā ākāro tā-saddena vuttoti āha 『『ākārabhāvaniddeso』』ti. Khaṇḍitadantā khaṇḍitā nāma uttarapadalopena. Yassa vikārassa vasena satto 『『khaṇḍito』』ti vuccati, taṃ khaṇḍiccaṃ. Tathā palitāni assa santīti 『『palito』』ti vuccati, taṃ pāliccaṃ. Valittacatāya vā vali taco assāti valittaco.

Phalūpacārenāti phalavohārena.

我來為您直譯這段巴利文： 388. "如是說"即如是依總說而說。"一切有情"遍攝語由欲遍起故為重複說明性。"有情眾"即有情聚、有情集義。即于天人等差別趣中地居天等、剎帝利等、象等、飢渴等如是如是差別有情集為有情眾。以無譬喻蘊初生為生故說"生為生",彼生起變異非成就,于如是蘊欲求,為顯示與彼故說"有變異"等。"有變異"即以生起名變異故有變異。因生等三相為法變異差別。"增語莊嚴異語"以此顯示僅以增語增詞作。"以入行相"即以入卵膜、胎膜行相。"以生起名"即以處圓滿成就名。 或"生為生"說不圓滿處生。"等生"為圓滿處。因圓滿生為等生。以入義為入即卵生濕生生。因彼如入卵膜、胎膜入似入而取結生。以現生義為現生即濕生化生生。因彼即顯明而生。顯明生為現生。"生為生"等說以處、以胎二二句遍攝一切有情顯示生。"彼彼有情... 現生"由依有情說故為世俗說。"出現"此中是字為初義或種類義,由此應見攝"得諸處"此句。因此亦為勝義說。"於一蘊有等"即一四五蘊有。于彼蘊出現時。"得諸處"應見於一四蘊有以二二處力,余於色界結生剎那生起五處,欲界依不圓滿圓滿根力七、九、十、復十、十一處攝。唯現起,非從某處來。名為得因有在有情相續。或"得諸處"應知為處自得。 389. "自性說明"即自體說明。因此為老性自體即"老"或"年退"。衰即衰性,或衰者相以性字說故說"相性說明"。齒缺名缺由略后句。由此變異力說有情"缺",彼為缺性。如是有白髮謂"白髮",彼為白髮性。由皺皮性或有皺皮故皺皮。 "以果轉用"即以果言說。

1. Cavanameva cavanatā, cavantassa vā ākāro tā-saddena vutto. Khandhā bhijjantīti ekabhavapariyāpannassa khandhasantānassa pariyosānabhūtā khandhā bhijjanti, teneva bhedena nirodhanaṃ adassanaṃ gacchanti, tasmā bhedo antaradhānaṃ maraṇaṃ. Maccumaraṇanti maccusaṅkhātaṃ ekabhavapariyāpannajīvitindriyupacchedabhūtaṃ maraṇaṃ. Tenāha 『『na khaṇikamaraṇa』』nti. 『『Maccu maraṇa』』nti samāsaṃ akatvā yo 『『maccū』』ti vuccati bhedo, yañca maraṇaṃ pāṇacāgo, idaṃ vuccati maraṇanti visuṃ sambandho na na yujjati. Kālakiriyāti maraṇakālo, anatikkamanīyattā visesena 『『kālo』』ti vuttoti tassa kiriyā, atthato cutikhandhānaṃ bhedappattiyeva, kālassa vā antakassa kiriyāti yā loke vuccati, sā cuti, maraṇanti attho. Ayaṃ sabbāpi sammutikathāva 『『yaṃ tesaṃ tesaṃ sattāna』』ntiādinā sattavasena vuttattā. Ayaṃ paramatthakathā paramatthato labbhamānānaṃ ruppanādisabhāvānaṃ dhammānaṃ vinassanajotanābhāvato.

Attāti bhavati ettha cittanti attabhāvo, khandhasamūho, tassa nikkhepo nikkhipanaṃ, pātanaṃ vināsoti attho. Aṭṭhakathāyaṃpana 『『maraṇaṃ pattassā』』tiādinā nikkhepahetutāya patanaṃ 『『nikkhepo』』ti phalūpacārena vuttanti dasseti. 『『Khandhānaṃ bhedo』』ti pabandhavasena pavattamānassa dhammasamūhassa vināsajotanāti ekadesato paramatthakathā, 『『jīvitindriyassa upacchedo』』ti panettha na koci vohāraleso pīti āha 『『jīvitindriyassa upacchedo pana sabbākārato paramatthato maraṇa』』nti. Evaṃ santepi yassa khandhabhedassa pavattattā 『『tisso mato, phusso mato』』ti vohāro hoti, so bhedo khandhappabandhassa anupacchinnatāya 『『sammutimaraṇa』』nti vattabbataṃ arahatīti āha 『『etadeva sammutimaraṇantipi vuccatī』』ti. Tenāha 『『jīvitindriyupacchedameva hī』』tiādi. Sabbaso pabandhasamucchedo hi samucchedamaraṇanti.

391.Byasanenāti anatthena. 『『Dhammapaṭisambhidā』』tiādīsu (vibha. 721) viya dhamma-saddo hetupariyāyoti āha 『『dukkhakāraṇenā』』ti. Socananti lakkhitabbatāya socanalakkhaṇo. Socitassa socanakassa puggalassa, cittassa vā bhāvo socitabhāvo. Abbhantareti attabhāvassa anto. Attano lūkhasabhāvatāya sosento. Thāmagamanena samantato sosanavasena parisosento.

392.『『Ādissa ādissa devanti paridevanti etenāti ādevo』』ti ādevana-saddaṃ katvā assumocanādivikāraṃ āpajjantānaṃ tabbikārāpattiyā so saddo kāraṇabhāvena vutto. Taṃtaṃ vaṇṇanti taṃ taṃ guṇaṃ. Tassevāti ādevaparidevasseva. Bhāvaniddesāti 『『ādevitattaṃ paridevitatta』』nti bhāvaniddesā.

1. Nissayabhūto kāyo etassa atthīti kāyikaṃ. Tenāha 『『kāyapasādavatthuka』』nti. Dukkaraṃ khamanaṃ etassāti dukkhamanaṃ, so eva attho sabhāvoti dukkhamanaṭṭho, tena. Sātavidhuratāya asātaṃ.

2. Cetasi bhavanti cetasikaṃ, taṃ pana yasmā cittena samaṃ pakārehi yuttaṃ, tasmā āha 『『cittasampayutta』』nti.

我來為您直譯這段巴利文： 390. 死即死性,或死者相以性字說。"蘊壞"即屬一有蘊相續終際蘊壞,由彼壞而滅不見,故壞為隱沒死。"死死"即名為死之屬一有命根斷之死。故說"非剎那死"。不作"死死"複合詞而"死"說為壞,"死"說為捨生命,此說為死為別相連非不應理。"作死時"即死時,因不能超越特稱為"時"故彼作業,事實即死蘊至壞,或時即終作業即世間所說死、死義。此一切亦為世俗說因"彼彼有情"等依有情說故。此為勝義說因顯示勝義所得變壞等自性法滅。 "自體"即心於此故為自體,即蘊集,彼舍為舍,即墮落滅義。然註釋中以"已得死"等顯示以舍因性墮落以果轉用說為"舍"。"蘊壞"即顯示相續力轉起法集滅故一分勝義說,"命根斷"此中無任何言說痕跡故說"命根斷唯一切行相勝義死"。如是雖然,由彼蘊壞轉起故有"提須死,弗沙死"言說,彼壞由蘊相續不斷故應說為"世俗死"故說"此即亦說為世俗死"。故說"唯命根斷"等。因一切相續斷即斷死。 391. "不幸"即不利。如"法無礙解"等中法字為因異名故說"苦因"。"憂"即應憂故以憂為相。憂者即憂之人或心之性為憂性。"內"即自體內。由自粗性令干。由力行遍干力令遍干。 392. "作'哀哀'而哀哭故為哀"作哀語,由彼等作流淚等變異故說彼變異為因。"彼彼德"即彼彼功德。"彼即"即哀哀即。"性說明"即"哀性哀哭性"性說明。 393. 有依止身為此故為身。故說"身凈處"。難忍受為此故難受,彼即義為自性故難受義,由彼。由違樂性故不樂。 394. 心所生為心所,然彼因與心同行相相應故說"心相應"。

1. Sabbavisayapaṭipattinivāraṇavasena samantato sīdanaṃ saṃsīdanaṃ. Uṭṭhātumpi asakkuṇeyyatākaraṇavasena atibalavaṃ, virūpaṃ vā sīdanaṃ visīdanaṃ. Cittakilamathoti visīdanākārena cittassa parikhedo. Upāyāso, sayaṃ na dukkho dosattā, saṅkhārakkhandhapariyāpannadhammantarattā vā. Ye pana domanassameva 『『upāyāso』』ti vadeyyuṃ, te 『『upāyāso tīhi khandhehi ekenāyatanena ekāya dhātuyā sampayutto, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayutto』』ti (dhātu. 249). Imāya pāḷiyā paṭikkhipitabbā. Upa-saddo bhusatthoti āha 『『balavataraṃ āyāso upāyāso』』ti. Dhammamattatādīpano bhāvaniddeso dhammato aññassa kattuabhāvajotano, asati ca kattari tena kattabbassa, pariggahetabbassa ca abhāvo evāti āha 『『attattaniyābhāvadīpakābhāvaniddesā』』ti.

398.Jātidhammānanti ettha dhamma-saddo pakatipariyāyoti āha 『『jātisabhāvāna』』nti, jāyanapakatikānanti vuttaṃ hoti. Maggabhāvanāya maggabhāvanicchāhetukatā icchitabbāti tādisaṃ icchaṃ nivattento 『『vinā maggabhāvana』』nti āha. Aparo nayo na kho panetanti yametaṃ 『『aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā』』ti evaṃ pahīnasamudayesu ariyesu vijjamānaṃ ajātidhammattaṃ, parinibbutesu ca vijjamānaṃ jātiyā anāgamanaṃ icchitaṃ, taṃ icchantassāpi maggabhāvanāya vinā appattabbato , anicchantassāpi bhāvanāya pattabbato na icchāya pattabbaṃ nāma hotīti evamettha attho daṭṭhabbo. Vakkhamānatthasampiṇḍanattho pi-saddoti āha 『『upari sesāni upādāya pi-kāro』』ti. Yanti hetuatthe karaṇe paccattavacananti āha 『『yenapi dhammenā』』ti. Hetuattho hi ayaṃ dhamma-saddo , alabbhaneyyabhāvo ettha hetu veditabbo. Tanti vā icchitassa vatthuno alabbhanaṃ, evamettha 『『yampīti yenapī』』ti vibhattivipallāsena attho vutto. Yadā pana yaṃ-saddo 『『iccha』』nti etaṃ apekkhati, tadā alābhavisiṭṭhā icchā vuttā hoti. Yadā pana 『『na labhatī』』ti etaṃ apekkhati, tadā icchāvisiṭṭho alābho vutto hoti, so pana atthato añño dhammo natthi, tathāpi alabbhaneyyavatthugatā icchāva vuttā hoti. Sabbatthāti 『『jarādhammāna』』ntiādinā āgatesu sabbavāresu.

Samudayasaccaniddesavaṇṇanā

我來為您直譯這段巴利文： 395. 由阻礙一切境行起力遍沉為遍沉。由令不能起亦不能作力極重,或不正沉為淪沉。"心疲"即以淪沉相心疲憊。憂惱,自非苦因瞋性,或由行蘊所攝他法性。然若有說唯憂為"憂惱",彼應以"憂惱與三蘊一處一界相應,與一蘊一處一界某些相應"此經文駁斥。"近"字為重義故說"更重惱為憂惱"。法性說明顯示唯法,顯示無異於法作者,無作者故亦無彼所作、所攝故說"顯示無我我所性說明"。 398. "生法"此中法字為自性異名故說"生自性",即說生自性者。因應欲修道修道故止息如是欲說"無道修"。另一方法"然非此"即此"唉我等愿勿成生法,生亦不來"如是于已斷集聖者有非生法性,于般涅槃者有生不來所欲,欲亦無修道不可得,不欲亦由修可得故不名欲可得,如是此中義應見。"亦"字攝下文義故說"上取余'亦'字"。"彼"為因義具格主格故說"由彼法"。因此法字為因義,不可得性此中應知為因。或"彼"為所欲事不得,如是此中"所亦即由彼"如是變格說義。然若"彼"字關係"欲",則說不得差別欲。若關係"不得",則說欲差別不得,然彼事實無他法,如是說唯不可得事欲。"一切處"即由"老法"等所來一切句。 集諦義釋

400.Punabbhavakaraṇaṃ punobbhavo uttarapadalopaṃ katvā mano-saddassa viya purimapadassa o-kārantatā daṭṭhabbā. Atha vā sīlanaṭṭhena ika-saddena gamitatthattā kiriyāvācakassa saddassa adassanaṃ daṭṭhabbaṃ yathā 『『asūpabhakkhanasīlo asūpiko』』ti. Sammohavinodaniyaṃ pana 『『punabbhavaṃ deti, punabbhavāya saṃvattati, punappunaṃ bhave nibbattetīti ponobbhavikā』』ti (vibha. aṭṭha. 203) attho vutto so 『『taddhitā』』 iti bahuvacananiddesato, vicittattā vā taddhitavuttiyā, abhidhānalakkhaṇattā vā taddhitānaṃ tesupi atthesu ponobbhavikasaddasiddhi sambhaveyyāti katvā vutto. Tattha kammunā sahajātā punabbhavaṃ deti, asahajātā kammasahāyabhūtā punabbhavāya saṃvattati, duvidhāpi punappunaṃ bhave nibbattetīti daṭṭhabbā. Nandanaṭṭhena, rañjanaṭṭhena ca nandīrāgo, yo ca nandīrāgo, yā ca taṇhāyanaṭṭhena taṇhā, ubhayametaṃ ekatthaṃ, byañjanameva nānanti taṇhā 『『nandīrāgena saddhiṃ atthato ekattameva gatā』』ti vuttā. Tabbhāvattho hettha saha-saddo 『『sanidassanā dhammā』』tiādīsu (dha. sa. dukamātikā 9) viya. Tasmā nandīrāgasahagatāti nandīrāgabhāvaṃ gatā sabbāsupi avatthāsu nandīrāgabhāvassa apaccakkhāya vattanatoti attho. Rāgasambandhena uppannassāti vuttaṃ. Rūpārūpabhavarāgassa visuṃ vuccamānattā kāmabhave eva bhavapatthanuppatti vuttāti veditabbā.

Tasmiṃ tasmiṃ piyarūpe paṭhamuppattivasena 『『uppajjatī』』ti vuttaṃ, punappunaṃ pavattivasena 『『nivisatī』』ti. Pariyuṭṭhānānusayavasena vā uppattinivesā yojetabbā. Sampattiyanti manussasobhagge, devatte ca. Attano cakkhunti savatthukaṃ cakkhuṃ vadati, sapasādaṃ vā maṃsapiṇḍaṃ. Vippasannaṃ pañcapasādanti parisuddhasuppasannanīlapītalohitakaṇhaodātavaṇṇavantaṃ. Rajatapanāḷikaṃ viya chiddaṃ abbhantare odātattā. Pāmaṅgasuttaṃ viya ālambakaṇṇabaddhaṃ. Tuṅgā uccā dīghā nāsikā tuṅganāsā, evaṃ laddhavohāraṃ attano ghānaṃ. 『『Laddhavohārā』』ti vā pāṭho, tasmiṃ sati tuṅgā nāsā yesaṃ te tuṅganāsā, evaṃ laddhavohārā sattā attano ghānanti yojanā kātabbā. Jivhaṃ…pe… maññanti vaṇṇasaṇṭhānato, kiccato ca. Kāyaṃ…pe… maññanti ārohapariṇāhasampattiyā. Manaṃ…pe… maññanti atītādiatthacintanasamatthaṃ. Attanā paṭiladdhāni ajjhattañca sarīragandhādīni, bahiddhā ca vilepanagandhādīni. Uppajjamānā uppajjatīti yadā uppajjamānā hoti, tadā ettha uppajjatīti sāmaññena gahitā uppādakiriyā lakkhaṇabhāvena vuttā, visayavisiṭṭhā ca lakkhitabbabhāvena. Na hi sāmaññavisesehi nānattavohāro na hotīti. Uppajjamānāti vā anicchito uppādo hetubhāvena vutto, uppajjatīti nicchito phalabhāvena yadi uppajjamānā hoti, ettha uppajjatīti.

Nirodhasaccaniddesavaṇṇanā

我來為您直譯這段巴利文： 400. "再有作"為"再有"略后詞,如"意"字前詞應見為o音尾。或以習性義"ika"字表示義故,應見不顯示錶作業詞,如"食湯習性為食湯者"。然《遣除癡迷》中說義為"給予再有,導致再有,一再生於有為再有者",彼由"多個接尾辭"多數說明,或接尾辭說明多樣,或接尾辭為名相性,于彼等義中再有者字成就可能故說。其中與業俱生給予再有,不俱生為業伴而導致再有,二種皆應見為一再生於有。以歡喜義、染著義為歡喜貪,凡歡喜貪及以渴愛義為渴愛,此二同義,文字不同故說渴愛"與歡喜貪義同一"。此中"與"字為彼性義如"有見法"等。故"俱歡喜貪"即成歡喜貪性,於一切位不捨歡喜貪性而轉義。說由貪相應而生。因別說色無色有貪故應知說欲有中生有欲。 于彼彼可愛色依初生力說"生",依一再轉起力說"住"。或應配初生住依現行隨眠力。"于圓滿"即人類美好及天界。"自眼"說有處眼,或有凈肉團。"清凈五凈"即清凈極凈青黃赤黑白色。如銀管孔因內白。如絨線繩系耳垂。高挺長鼻為高鼻,如是得名自鼻。或讀作"得名",此時高鼻彼等為高鼻者,如是得名有情自鼻應如是配合。"舌... 想"由色形及作用。"身... 想"由高大圓滿。"意... 想"由能思過去等義。自己所得內身香等及外塗香等。"正生而生"即當正生時於此生,以普遍所取生作業說為相性,以境差別應標相。因普遍差別非無異名故。或"正生"說不欲生為因性,"生"說所欲為果性,若正生則於此生。 滅諦義釋

1. 『『Sabbāni nibbānavevacanānevā』』ti vatvā tamatthaṃ pākaṭataraṃ kātuṃ 『『nibbānañhī』』tiādi āraddhaṃ. Tattha āgammāti nimittaṃ katvā. Nibbānahetuko hi taṇhāya asesavirāganirodho. Khayagamanavasena virajjati. Appavattigamanavasena nirujjhati. Anapekkhatāya cajanavasena, hānivasena vā cajīyati. Puna yathā nappavattati, tathā dūra khipanavasena paṭinissajjīyati. Bandhanabhūtāya mocanavasena muccati. Asaṃkilesavasena na allīyati. Kasmā panetaṃ nibbānaṃ ekameva samānaṃ nānānāmehi vuccatīti? Paṭipakkhanānatāyāti dassento 『『ekameva hī』』tiādimāha. Saṅkhatadhammavidhurasabhāvattā nibbānassa nāmānipi guṇanemittikattā saṅkhatadhammavidhurāneva hontīti vuttaṃ 『『sabbasaṅkhatānaṃ nāmapaṭipakkhavasenā』』ti. Asesaṃ virajjati taṇhā etthāti asesavirāgoti. Esa nayo sesesupi. Ayaṃ pana viseso – natthi etassa uppādo, na vā etasmiṃ adhigate puggalassa uppādoti anuppādo, asaṅkhatadhammo. 『『Appavatta』』ntiādīsupi iminā nayena attho veditabbo. Āyūhanaṃ samudayo, tappaṭipakkhavasena anāyūhanaṃ.

Taṇhā appahīne sati yattha uppajjati, pahāne pana sati tattha tatthevassā abhāvo sudassitoti āha 『『tattheva abhāvaṃ dassetu』』nti. Apaññattinti apaññāpanaṃ, 『『titta alābu atthī』』ti vohārābhāvaṃ vā. Tittaalābuvalliyā appavattiṃ icchanto puriso viya ariyamaggo, tassa tassā appavattininnacittassa mūlacchedanaṃ viya maggassa nibbānārammaṇassa taṇhāya pahānaṃ, tadappavatti viya taṇhāya appavattibhūtaṃ nibbānaṃ daṭṭhabbaṃ.

Dutiyaupamāyaṃ dakkhiṇadvāraṃ viya nibbānaṃ, coraghātakā viya maggo. Dakkhiṇadvāre ghātitāpi corā pacchā 『『aṭaviyaṃ corā ghātitā』』ti vuccanti, evaṃ nibbānaṃ āgamma niruddhāpi taṇhā 『『cakkhādīsu niruddhā』』ti vuccati tattha kiccakaraṇābhāvatoti daṭṭhabbaṃ. Purimā vā upamā maggena niruddhāya 『『piyarūpasātarūpesu niruddhā』』ti vattabbatādassanatthaṃ vuttā, pacchimā nibbānaṃ āgamma niruddhāya 『『piyarūpasātarūpesu niruddhā』』ti vattabbatādassanatthaṃ vuttāti ayaṃ etāsaṃ viseso.

Maggasaccaniddesavaṇṇanā

我來為您直譯這段巴利文： 401. 說"一切皆涅槃異名"后,為使此義更明顯而開始"因涅槃"等。其中"依"即作因。因涅槃為因愛盡離滅。由趣盡力離染。由趣不轉力滅。由無期待舍力或損力而舍。為令不再轉起,由遠棄力舍離。由解脫束縛力解脫。由無染力不著。何故此涅槃雖唯一而說種種名?為顯示由對治差別說"唯一"等。由涅槃有違有為法性故,由名緣功德故名亦有違有為法故說"依一切有為名對治力"。於此愛盡離故為盡離。余亦此理。然此差別 - 無此生起,或得此人無生起為無生,無為法。于"不轉"等亦應依此理了知義。造作為集,依彼對治力為無造作。 愛未斷時於何處生起,斷時即于彼彼無故說"為顯示于彼即無"。"無想"即無想定,或如"有苦瓜"言說無。應見如欲苦瓜藤不轉起男子如聖道,如彼心傾向彼不轉起斷根如道緣涅槃斷愛,如彼不轉起如愛不轉起涅槃。 第二譬喻中如南門為涅槃,如殺賊者為道。雖賊于南門殺后說"賊于林中殺",如是依涅槃滅愛亦說"于眼等滅"應見由彼無作用故。或前譬喻為顯示由道滅應說"于可愛可樂色滅",后譬喻為顯示依涅槃滅應說"于可愛可樂色滅",此為彼等差別。 道諦義釋;

402.Aññamaggapaṭikkhepanatthanti titthiyehi parikappitassa maggassa dukkhanirodhagāminipaṭipadābhāvapaṭikkhepanatthaṃ, aññassa vā maggabhāvapaṭikkhepo aññamaggapaṭikkhepo, tadatthaṃ. 『『Aya』』nti pana attano, tesu ca bhikkhūsu ekaccānaṃ paccakkhabhāvato āsannapaccakkhavacanaṃ. Ārakattāti niruttinayena ariyasaddasiddhimāha. Ariyabhāvakarattāti ariyakaraṇo ariyoti uttarapadalopena, puggalassa ariyabhāvakarattā ariyaṃ karotīti vā ariyo, ariyaphalapaṭilābhakarattā vā ariyaṃ phalaṃ labhāpeti janetīti ariyo. Purimena cettha attano kiccavasena, pacchimena phalavasena ariyanāmalābho vuttoti daṭṭhabbo. Catusaccapaṭivedhāvahaṃ kammaṭṭhānaṃ catusaccakammaṭṭhānaṃ, catusaccaṃ vā uddissa pavattaṃ bhāvanākammaṃ yogino sukhavisesānaṃ ṭhānabhūtanti catusaccakammaṭṭhānaṃ. Purimāni dve saccānivaṭṭaṃ pavattihetubhāvato. Pacchimāni vivaṭṭaṃ nivattitadadhigamupāyabhāvato. Vaṭṭe kammaṭṭhānābhiniveso sarūpato pariggahasabbhāvato. Vivaṭṭe natthi avisayattā, visayatte ca payojanābhāvato. Purimāni dve saccāni uggaṇhitvāti sambandho. Kammaṭṭhānapāḷiyā hi tadatthasallakkhaṇena vācuggatakaraṇaṃ uggaho. Tenāha 『『vācāya punappunaṃ parivattento』』ti. Iṭṭhaṃ kantanti nirodhamaggesu ninnabhāvaṃ dasseti, na abhinandanaṃ, tanninnabhāvoyeva ca tattha kammakaraṇaṃ daṭṭhabbaṃ.

Ekapaṭivedhenevāti ekañāṇeneva paṭivijjhanena. Paṭivedho paṭighātābhāvena visaye nissaṅgacārasaṅkhātaṃ nibbijjhanaṃ. Abhisamayo avirajjhitvā visayassa adhigamasaṅkhāto avabodho. 『『Idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo』』ti paricchinditvā jānanameva vuttanayena paṭivedhoti pariññāpaṭivedho, tena. Idañca yathā tasmiṃ ñāṇe pavatte pacchā dukkhassa sarūpādiparicchede sammoho na hoti, tathā pavattiṃ gahetvā vuttaṃ, na pana maggañāṇassa 『『idaṃ dukkha』』ntiādinā (ma. ni. 2.484;

我來為您直譯這段巴利文： 402. "否定他道義"即否定外道所設想道為趣苦滅道義,或否定他道性為否定他道,為彼義。說"此"因對自己及彼等比丘某些現證故近現證語。"遠離"依詞源法說聖字成就。"作聖性"即作聖為聖略后詞,因作人聖性為聖,或因作令得聖故令得生聖果為聖。此中應見由前依自作用,由后依果得聖名。引導通達四諦業處為四諦業處,或緣四諦轉起修業為瑜伽者殊勝樂處故四諦業處。前二諦為輪迴因為轉起因性。后為出輪迴因為滅及證得彼方便性。輪迴中有業處專注因自體攝取有故。出輪迴中無因非境界,若為境界亦無作用故。關聯"學習前二諦"。因以瞭解彼義業處文而誦學為學習。故說"以語一再轉"。"可意可愛"顯示于滅道傾向性,非歡喜,應見即彼傾向性為彼中作業。 "唯一通達"即一智通達。通達即無礙於境界無著行名貫通。現觀即不失於境界名證得了悟。"此苦,爾許苦,非更多"限定了知即如說方式通達為遍知通達,由彼。此由如是彼智轉起後於苦自性等限定無癡,取如是轉起而說,非道智如"此苦"等;

3.104) pavattanato. Pahīnassa puna appahātabbatāya pakaṭṭhaṃ hānaṃ cajanaṃ samucchindanaṃ, pahānameva vuttanayena paṭivedhoti pahānapaṭivedho, tena. Ayampi yasmiṃ kilese appahīyamāne maggabhāvanāya na bhavitabbaṃ, asati ca maggabhāvanāya yo uppajjeyya, tassa kilesassa paṭighātaṃ karontassa anuppattidhammataṃ āpādentassa ñāṇassa tathāpavattiyaṃ paṭighātābhāvena nissaṅgacāraṃ upādāya evaṃ vutto. Sacchikiriyā paccakkhakaraṇaṃ anussavākāraparivitakkādike muñcitvā sarūpato ārammaṇakaraṇaṃ 『『idaṃ ta』』nti yathāsabhāvato gahaṇaṃ, sā eva vuttanayena paṭivedhoti sacchikiriyāpaṭivedho, tena. Ayaṃ panassa āvaraṇassa asamucchindanato ñāṇaṃ nirodhaṃ ālambituṃ na sakkoti, tassa samucchindanato taṃ sarūpato vibhāventameva pavattatīti evaṃ vutto. Bhāvanā uppādanā, vaḍḍhanā ca. Tattha paṭhamamagge uppādanaṭṭhena, dutiyādīsu vaḍḍhanaṭṭhena, ubhayatthāpi vā ubhayathāpi veditabbaṃ. Paṭhamamaggepi hi yathārahaṃ vuṭṭhānagāminiyaṃ pavattaṃ parijānanādiṃ vaḍḍhento pavattoti vaḍḍhanaṭṭhena bhāvanā sakkā viññātuṃ. Dutiyādīsupi appahīnakilesappahānato, puggalantarabhāvasādhanato ca uppādanaṭṭhena bhāvanā sakkā viññātuṃ, sā eva vuttanayena paṭivedhoti bhāvanāpaṭivedho, tena. Ayampi hi yathā ñāṇe pavatte pacchā maggadhammānaṃ sarūpaparicchede sammoho na hoti, tathā pavattimeva gahetvā vutto.

Tiṭṭhantu tāva yathādhigatā maggadhammā, yathāpavattesu phaladhammesupi ayaṃ yathādhigatasaccadhammesu viya vigatasammohova hoti. Tenevāha 『『diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo』』ti (mahāva. 18; dī. ni. 1.299; ma. ni.

我來為您直譯這段巴利文： 3.104. 轉起。已斷不須再斷故殊勝舍離斷除,斷即如說方式通達為斷通達,由彼。此亦于未斷煩惱不應修道,無修道則彼生起,對治彼煩惱令成不生法性智如是轉起無礙無著行取如是說。作證即現前作,舍聞傳相尋思等由自體作所緣"此是彼"如自性取,彼即如說方式通達為作證通達,由彼。然此由未斷障礙智不能緣滅,由斷彼如實顯現而轉起故如是說。修即生起及增長。此中於初道以生起義,于第二等以增長義,或二處皆應知二義。因初道亦增長隨起轉出轉起遍知等而轉故可知以增長義為修。第二等亦由斷未斷煩惱,成就異補特伽羅性故可知以生起義為修,彼即如說方式通達為修通達,由彼。因此亦如智轉起後於道法自性限定無癡,取如是轉起而說。 且置如是證得道法,如轉起果法中此亦如於已證諦法無癡。故說"已見法已得法已知法已深入法"。

2.69) yato sacassa dhammatāsañcoditā yathādhigatasaccadhammālambaniyo maggavīthito parato maggaphalapahīnāvasiṭṭhakilesanibbānānaṃ paccavekkhaṇā pavattanti, dukkhasaccammopi sakkāyadiṭṭhiādayo. Ayañca atthavaṇṇanā 『『pariññābhisamayenā』』tiādīsupi vibhāvetabbā. Ekābhisamayena abhisametīti etthāha vitaṇḍavādī 『『ariyamaggañāṇaṃ catūsu saccesu nānābhisamayavasena kiccakara』』nti, so abhidhamme (kathā. 274) odhisokathāya saññāpetabbo. Idāni tameva ekābhisamayaṃ vitthāravasena vibhāvetuṃ 『『evamassā』』tiādi vuttaṃ. 『『Pubbabhāge…pe… paṭivedho hotī』』ti kasmā vuttaṃ, nanu paṭivedho pubbabhāgiyo na hotīti? Saccametaṃ nippariyāyato, idha pana uggahādivasena pavatto avabodho pariyāyato tathā vutto. Paṭivedhanimittattā vā uggahādivasena pavattaṃ dukkhādīsu pubbabhāge ñāṇaṃ 『『paṭivedho』』ti vuttaṃ, na paṭivijjhanasabhāvaṃ. Kiccatoti pubbabhāgehi dukkhādiñāṇehi kātabbakiccassa idha nipphattito, imasseva vā ñāṇassa dukkhādippakāsanakiccato, pariññāditoti attho. Ārammaṇapaṭivedhoti sacchikiriyāpaṭivedhamāha. Sāti paccavekkhaṇā. Idhāti imasmiṃ ṭhāne. Uggahādīsu vuccamānesu na vuttā anavasarattā. Adhigame hi sati tassā siyā avasaro.

Taṃyeva hi anavasaraṃ dassetuṃ 『『imassa cā』』tiādi vuttaṃ. Pubbe pariggahatoti kammaṭṭhānapariggahato pubbe. Uggahādivasena saccānaṃ pariggaṇhanañhi pariggaho. Tathā tāni pariggaṇhanato manasikāradaḷhatāya pubbabhāgiyā dukkhapariññādayo honti yevāti āha 『『pariggahato paṭṭhāya hotī』』ti. Aparabhāgeti maggakkhaṇe. Duddasattāti attano pavattikkhaṇavasena pākaṭānipi pakatiñāṇena sabhāvarasato daṭṭhuṃ asakkuṇeyyattā. Gambhīreneva ca bhāvanāñāṇena, tathāpi matthakappattena ariyamaggañāṇeneva yāthāvato passitabbattā gambhīrāni. Tenāha 『『lakkhaṇapaṭivedhato pana ubhayampi gambhīra』』nti. Itarāni asaṃkiliṭṭhaasaṃkilesikatāya accantasukhappattāya anuppattibhavatāya, anuppannapubbatāya ca pavattivasena apākaṭattā ca paramagambhīrattā, tathā paramagambhīrañāṇeneva passitabbatāya pakatiñāṇena daṭṭhuṃ na sakkuṇeyyānīti duddasāni. Tenāha 『『itaresaṃ panā』』tiādi. Payogoti kiriyā, vāyāmo vā. Tassa mahantatarassa icchitabbataṃ, dukkarataratañca upamāhi dasseti 『『bhavaggaggahaṇattha』』ntiādinā. Paṭivedhakkhaṇeti ariyassa maggassa catusaccasampaṭivedhakkhaṇe. Ekameva taṃ ñāṇanti dukkhādīsu pariññādikiccasādhanavasena ekameva taṃ maggañāṇaṃ hoti.

Imesu tīsu ṭhānesūti imesu viramitabbatāvasena jotitesu tīsu kāmabyāpādavihiṃsāvitakkavatthūsu. Visuṃ visuṃ uppannassa tividhaakusalasaṅkappassa. Padapacchedatoti ettha gatamaggo 『『pada』』nti vuccati, yena ca upāyena kāraṇena kāmavitakko uppajjati, so tassa gatamaggoti tassa pacchedo ghāto padapacchedo, tato padapacchedato. Anuppattidhammatāpādanaṃ anuppattisādhanaṃ, tassa vasena. Maggakiccasādhanena maggaṅgaṃ pūrayamāno ekova tividhakiccasādhano kusalasaṅkappo uppajjati. Tividhākusalasaṅkappasamucchedanameva hettha tividhakiccasādhanaṃ daṭṭhabbaṃ. Iminā nayena 『『imesu catūsu ṭhānesū』』tiādīsupi attho veditabbo.

我來為您直譯這段巴利文： 2.69. 由此若彼法性催促,緣如證諦法,道路之後轉起道果已斷余煩惱涅槃省察,苦諦亦有身見等。此義釋于"遍知現觀"等亦應顯示。"以一現觀現觀"此中詭辯論者說"聖道智於四諦以種種現觀力作用",彼應以論藏別說令知。今為以廣說顯示彼一現觀故說"如是彼"等。何故說"前分...通達",通達非前分耶?此誠如是無譬喻,然此依學習等轉起了悟方便說如是。或由通達因性依學習等轉起苦等前分智說"通達",非通達自性。由作用即由前分苦等智所作作用此成就,或由此智顯示苦等作用,即遍知等義。"所緣通達"說作證通達。"彼"即省察。"此"即此處。學習等說時不說因無機會。因有證得彼有機會。 為顯示彼即無機會故說"此"等。"前攝受"即業處攝受前。因依學習等攝受諦為攝受。如是攝受彼等由作意堅固故前分有苦遍知等故說"從攝受起有"。"後分"即道剎那。"難見"即雖依自轉起剎那顯現亦由自性凡智不能見。由甚深修慧,如是亦由至頂聖道智如實應見故甚深。故說"然由相通達二俱甚深"。余由無染無可染故得究竟樂故成無生有故,未曾生故及轉起不顯故極甚深,如是唯極甚深智應見故凡智不能見故難見。故說"然余"等。"加行"即作業或精進。顯示彼更大應欲及更難作以譬喻"為取有頂"等。"通達剎那"即聖道通達四諦剎那。"唯一彼智"即依成就苦等遍知等作用唯一彼道智。 "此三處"即此依應離顯示三欲恚害尋處。各別生起三不善尋。"由斷路"此中所行道說為"路",由彼方便因緣欲尋生起,彼為彼所行道故彼斷滅為斷路,由彼斷路。令成不生法性為成就不生,由彼力。以成就道作用滿足道分生起唯一成就三作用善尋。應見此中即斷三不善尋為成就三作用。依此理亦應知"此四處"等義。

Musāvādāveramaṇiādayoti ettha yasmā sikkhāpadavibhaṅge (vibha. 703) viraticetanā, sabbe sampayuttadhammā ca sikkhāpadānīti āgatānīti tattha padhānānaṃ viraticetanānaṃ vasena 『『viratiyopi honti cetanāyopī』』ti (vibha. aṭṭha. 703) sammohavinodaniyaṃ vuttaṃ, tasmā keci 『『ādi-saddena na kevalaṃ pisuṇavācā veramaṇiādīnaṃyeva saṅgaho, atha kho tādisānaṃ cetanānampi saṅgaho』』ti vadanti, taṃ pubbabhāgavasena vuccamānattā yujjeyya, musāvādādīhi viramaṇakāle vā viratiyo, subhāsitādivācābhāsanādikāle ca cetanāyo yojetabbā, maggakkhaṇe pana viratiyova icchitabbā cetanānaṃ amaggaṅgattā. Ekassa ñāṇassa dukkhādiñāṇatā viya, ekāya viratiyā musāvādādiviratibhāvo viya ca ekāya cetanāya sammāvācādikiccattayasādhanasabhāvābhāvā sammāvācādibhāvāsiddhito, taṃsiddhiyaṃ aṅgattayatāsiddhito ca.

Bhikkhussa ājīvahetukaṃ kāyavacīduccaritaṃ nāma ayoniso āhārapariyesanahetukameva siyāti āha 『『khādanīya…pe… duccarita』』nti. Kāyavacīduccaritaggahaṇañca kāyavacīdvāreyeva ājīvapakopo, na manodvāreti dassanatthaṃ. Tenāha 『『imesuyeva sattasu ṭhānesū』』ti.

Anuppannānanti asamudācāravasena vā ananubhūtārammaṇavasena vā anuppannānaṃ. Aññathā hi anamatagge saṃsāre anuppannā pāpakā akusalā dhammā nāma na santi. Tenāha 『『ekasmiṃ bhave』』tiādi. Yasmiṃ bhave ayaṃ imaṃ vīriyaṃ ārabhati, tasmiṃ ekasmiṃ bhave.Janetīti uppādeti. Tādisaṃ chandaṃ kurumāno evaṃ chandaṃ janeti nāma. Vāyāmaṃ karotīti payogaṃ parakkamaṃ karoti. Vīriyaṃpavattetīti kāyikacetasikavīriyaṃ pakārato vatteti. Vīriyena cittaṃ paggahitaṃ karotīti teneva sahajātavīriyena cittaṃ ukkhipento kosajjapātato nisedhanena paggahitaṃ karoti. Padahanaṃ pavattetīti padhānaṃ vīriyaṃ karoti. Paṭipāṭiyā panetāni cattāri padāni āsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni.

Uppannapubbānanti sadisavohārena vuttaṃ. Bhavati hi taṃsadisesu tabbohāro yathā 『『sā eva tittiri, tāni eva osadhānī』』ti. Tenāha 『『idāni tādise』』ti. Uppannānanti 『『anuppannā』』ti avattabbataṃ āpannānaṃ. Pahānāyāti pajahanatthāya. Anuppannānaṃ kusalānanti ettha kusalāti uttarimanussadhammā adhippetā, tesañca uppādo nāma adhigamo paṭilābho, tappaṭikkhepena anuppādo appaṭilābhoti āha 『『appaṭiladdhānaṃ paṭhamajjhānādīna』』nti. 『『Ṭhitiyā vīriyaṃ ārabhatī』』ti vutte na khaṇaṭhiti adhippetā tadatthaṃ vīriyārabbhena payojanābhāvato, atha kho pabandhaṭhiti adhippetāti āha 『『punappunaṃ uppattipabandhavasena ṭhitattha』』nti. Sammussanaṃ paṭipakkhadhammavasena adassanamupagamananti tappaṭikkhepena asammussanaṃ asammosoti āha 『『asammosāyāti avināsanattha』』nti. Bhiyyobhāvo punappunaṃ bhavanaṃ, so pana uparūpari uppattīti āha 『『uparibhāvāyā』』ti. Vepullaṃ abhiṇhappavattiyā paguṇabalavabhāvāpattīti vuttaṃ 『『vepullāyāti vipulabhāvāyā』』ti, mahantabhāvāyāti attho. Bhāvanāya paripūraṇatthanti jhānādibhāvanāparibrūhanatthaṃ.

Catūsuṭhānesūti anuppannākusalānuppādanādīsu catūsu ṭhānesu. Kiccasādhanavasenāti catubbidhassapi kiccassa ekajjhaṃ nipphādanavasena.

我來為您直譯這段巴利文： "離妄語等"此中因學處分別中說離欲思惟及一切相應法為學處,故於彼《遣除癡迷》依主要離欲思惟力說"亦為離亦為思惟",故有人說"等字不僅攝離離間語等,亦攝如是思惟",彼由說前分故可通,或於離妄語等時為離,于說善語等時為思惟應配合,然道剎那唯應欲離因思惟非道分。如一智為苦等智,如一離為離妄語等,因一思惟無成就正語等三作用自性故不成正語等性,由彼成就故不成三分性。 比丘活命緣身語惡行名唯非理求食緣故說"食...惡行"。取身語惡行為顯示活命過失唯于身語門,非意門。故說"唯此七處"。 "未生"即依非現行或未經歷所緣。否則輪迴無始中無所謂未生惡不善法。故說"一有"等。此人於此生起此精進,于彼一有。"生"即令生。作如是欲即名生欲。"作精進"即作行作勤。"執行精進"即種種執行身心精進。"由精進攝持心"即由彼俱生精進舉心,以遮止墮懈怠令攝持。"執行勤"即作勤精進。此四句順次應配習修多作常作。 "曾生"依同名說。因於彼相似有彼言說如"彼即鵪鶉,彼即藥"。故說"今如是"。"已生"即不應說"未生"。"為斷"即為舍。"未生善"此中善謂上人法,彼等生名證得獲得,否定彼為未生未得故說"未得初禪等"。說"為住起精進"非謂剎那住因無為彼起精進用,然謂相續住故說"為一再生起相續住"。失念為由對治法不見而去,否定彼為不失念即不忘故說"不忘即不失壞"。增即一再生,彼為上上生起故說"為上"。廣大為由數數轉起成熟有力故說"為廣大即廣大性",為大性義。"為修圓滿"即為圓滿禪等修習。 "四處"即生未生不善等四處。"依作用成就"即同時成就四種作用。

Jhānāni pubbabhāgepi maggakkhaṇepi nānāti yadipi samādhiupakārakehi abhiniropanānumajjanasampiyāyanabrūhanasantasukhasabhāvehi vitakkādīhi sampayogabhedato bhāvanātisayappavattānaṃ catunnaṃ jhānānaṃ vasena sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattesu kāyādīsu subhādisaññāppahānacatusatikiccaṃ, eko samādhi catujhānasamādhikiccaṃ na sādhetīti pubbabhāgepi paṭhamajjhānasamādhi eva maggakkhaṇepi, tathā pubbabhāgepi catutthajjhānasamādhi eva maggakkhaṇe pīti attho. Nānāmaggavasenāti paṭhamamaggādinānāmaggavasena jhānāni nānā. Dutiyādayopi maggā dutiyādīnaṃ jhānānaṃ. Ayaṃ panassāti ettha maggabhāvena catubbidhampi ekattena gahetvā 『『assā』』ti vuttaṃ, assa maggassāti attho. Ayanti pana ayaṃ jhānavasena sabbasadisasabbāsadisekaccasadisatā viseso.

Pādakajjhānaniyamena hotīti idha pādakajjhānaniyamaṃ dhuraṃ katvā vuttaṃ, yathā cettha, evaṃ sammohavinodaniyampi (vibha. aṭṭha. 205). Aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 350) pana vipassanāniyamo vutto sabbavādāvirodhato, idha pana sammasitajjhānapuggalajjhāsayavādanivattanato pādakajjhānaniyamo vutto. Vipassanāniyamo pana sādhāraṇattā idhāpi na paṭikkhittoti daṭṭhabbo. Aññe ca ācariyavādā parato vakkhamānā vibhajitabbāti yathāvuttameva tāva pādakajjhānaniyamaṃ vibhajanto āha 『『pādakajjhānaniyamena tāvā』』ti. Paṭhamajjhāniko hoti, yasmā āsannapadese vuṭṭhitasamāpatti maggassa attano sadisabhāvaṃ karoti bhūmivaṇṇo viya godhāvaṇṇassa. Paripuṇṇāneva hontīti aṭṭha satta ca hontīti attho. Satta honti sammāsaṅkappassa abhāvato. Cha honti pītisambojjhaṅgassa abhāvato. Maggaṅgabojjhaṅgānaṃ sattachabhāvaṃ atidisati 『『esa nayo』』ti. Arūpe catukkapañcakajjhānaṃ…pe… vuttaṃ aṭṭhasāliniyanti adhippāyo. Nanu tattha 『『arūpe tikacatukkajjhānaṃ uppajjatī』』ti (dha. sa. aṭṭha. 350) vuttaṃ , na 『『catukkapañcakajjhāna』』nti? Saccametaṃ, yesu pana saṃsayo atthi, tesaṃ uppattidassanena , tena atthato 『『catukkapañcakajjhānaṃ uppajjatī』』ti vuttameva hotīti evamāhāti veditabbaṃ. Samudāyañca apekkhitvā 『『tañca lokuttaraṃ, na lokiya』』nti āha 『『avayavekattaṃ liṅgasamudāyassa visesakaṃ hotī』』ti. Catutthajjhānameva hi tattha lokiyaṃ uppajjati, na catukkaṃ, pañcakaṃ vāti. Ettha kathanti pādakajjhānassa abhāvā kathaṃ daṭṭhabbanti attho. Taṃjhānikāvassa tattha tayo maggā uppajjanti, tajjhānikaṃpaṭhamaphalādiṃ pādakaṃ katvā uparimaggabhāvanāyāti adhippāyo. Tikacatukkajjhānikaṃ pana maggaṃ bhāvetvā tattha uppannassa arūpacatutthajjhānaṃ, tajjhānikaṃ phalañca pādakaṃ katvā uparimaggabhāvanāya aññajhānikāpi uppajjantīti, jhānaṅgādiniyāmikā pubbābhisaṅkhārasamāpattipādakaṃ, na sammasitabbāti phalassāpi pādakatā daṭṭhabbā.

Keci panāti moravāpīmahādattattheraṃ sandhāyāha. Puna kecīti tipiṭakacūḷābhayattheraṃ . Tatiyavāre kecīti 『『pādakajjhānameva niyametī』』ti evaṃ vādinaṃ tipiṭakacūḷanāgattherañceva anantaraṃ vutte dve ca there ṭhapetvā itare there sandhāya vadati.

我來為您直譯這段巴利文： "禪那於前分及道剎那俱異"即雖由定助伴尋等以安立、隨順、親近、增長、寂靜樂自性相應差別,依增勝修轉起四禪而分別正定,然如精進不生不善等四精進作用,如念于不凈、苦、無常、無我身等斷除凈等想四唸作用,一定不成就四禪定作用,故前分唯初禪定於道剎那亦然,如是前分唯第四禪定於道剎那亦然義。"依種種道"即依初道等種種道禪那異。第二等道屬第二等禪。"此彼"此中取道性四種為一說"彼",即彼道義。"此"即此依禪全同、全異、部分同之差別。 "依基礎禪決定"此中以基礎禪決定為主說,如此處,如是《遣除癡迷》中。然《殊勝義注》說觀決定因不違一切說,此中說基礎禪決定因遮止已觀禪、補特伽羅意樂說。然觀決定因普遍故應見此亦不排除。其他諸師說應後分別故先分別如說基礎禪決定說"且依基礎禪決定"。為初禪者,因鄰近處出定令道與自相似如地色于蜥蜴色。"即圓滿"即為八七義。為七因無正思惟。為六因無喜覺支。以"此理"旁引道分覺支為七六。"于無色四禪五禪...說《殊勝義注》"為意趣。然彼說"于無色生起三禪四禪"非"四禪五禪"耶?誠然,然對有疑者顯示生起,由此義說"生起四禪五禪"故如是說應知。依總合說"彼為出世間非世間"說"支分同性為總合語差別"。因彼處唯第四禪生起世間,非四禪或五禪。"此中如何"即無基礎禪如何應見義。意趣為彼處生起彼禪三道,以彼禪初果等為基礎修上道。然修三禪四禪道,彼處生者以無色第四禪及彼禪果為基礎修上道亦生起異禪,由禪支等決定前行定為基礎,非應觀故應見果亦為基礎。 "有人"謂摩羅瓦毗大達多長老。"又有人"謂三藏小阿跋長老。第三處"有人"謂除說"唯基礎禪決定"如是說者三藏小龍長老及前說二長老外余長老而說。

1. Sasantatipariyāpannānaṃ dukkhasamudayānaṃ appavattibhāvena pariggayhamāno nirodhopi sasantatipariyāpanno viya hotīti katvā vuttaṃ 『『attano vā cattāri saccānī』』ti. Parassa vāti etthāpi eseva nayo. Tenāha bhagavā 『『imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi, lokasamudayañca paññāpemi, lokanirodhañca paññāpemi, lokanirodhagāminipaṭipadañca paññāpemī』』ti (saṃ. ni. 1.107; a. ni. 4.45) kathaṃ pana ādikammiko nirodhamaggasaccāni pariggaṇhātīti? Anussavādisiddhamākāraṃ pariggaṇhāti. Evañca katvā lokuttarabojjhaṅge uddissāpi pariggaho na virujjhati. Yathāsambhavatoti sambhavānurūpaṃ, ṭhapetvā nirodhasaccaṃ sesasaccavasena samudayavayāti veditabbāti attho.

Catusaccapabbavaṇṇanā niṭṭhitā.

Dhammānupassanāvaṇṇanā niṭṭhitā.

1. 『『Aṭṭhikasaṅkhalikaṃ samaṃsa』』ntiādikā satta sivathikā aṭṭhikakammaṭṭhānatāya itarāsaṃ uddhumātakādīnaṃ sabhāvenevāti navannaṃ sivathikānaṃ appanākammaṭṭhānatā vuttā. Dveyevāti ānāpānaṃ, dvattiṃsākāroti imāni dveyeva. Abhinivesoti vipassanābhiniveso, so pana sammasaniyadhammapariggaho. Iriyāpathā, ālokitādayo ca rūpadhammānaṃ avatthāvisesamattatāya na sammasanupagā viññattiādayo viya. Nīvaraṇabojjhaṅgā ādito na pariggahetabbāti vuttaṃ 『『iriyāpatha…pe… na jāyatī』』ti. Kesādiapadesena tadupādānadhammā viya iriyāpathādiapadesena tadavatthā rūpadhammā pariggayhanti, nīvaraṇādimukhena ca taṃsampayuttā, taṃnissayadhammāti adhippāyena mahāsivatthero ca iriyāpathādīsupi 『『abhiniveso jāyatī』』ti avoca. 『『Atthi nu kho me』』tiādi pana sabhāvato iriyāpathādīnaṃ ādikammikassa anicchitabhāvadassanaṃ. Apariññāpubbikā hi pariññāti.

Kāmaṃ 『『idha bhikkhave bhikkhū』』tiādinā uddesaniddesesu tattha tattha bhikkhuggahaṇaṃ kataṃ taṃpaṭipattiyā bhikkhubhāvadassanatthaṃ, desanā pana sabbasādhāraṇāti dassetuṃ 『『yo hi koci bhikkhave』』 icceva vuttaṃ, na bhikkhu yevāti dassento 『『yo hi koci bhikkhu vā』』tiādimāha. Dassanamaggena ñātamariyādaṃ anatikkamitvā jānantī sikhāppattā aggamaggapaññā aññā nāma, tassa phalabhāvato aggaphalaṃ pīti āha 『『aññāti arahatta』』nti.

Appatarepi kāle sāsanassa niyyānikabhāvaṃ dassentoti yojanā. Niyyātentoti nigamento.

Mahāsatipaṭṭhānasuttavaṇṇanāya līnatthappakāsanā.

1. Pāyāsirājaññasuttavaṇṇanā

我來為您直譯這段巴利文： 403. 說"自己四諦"是因攝受屬自相續苦集不轉起故,滅亦似屬自相續。"或他"此中亦此理。故世尊說"我於此一尋有命有想身中施設世間、世間集、世間滅、趣世間滅道"。然初學者如何攝受滅道諦?攝受傳聞等成就相。如是作不違緣出世間覺支攝受。"隨生"即隨順生起,應知除滅諦依余諦集滅義。 四諦品釋畢。 法隨觀釋畢。 404. "有肉骨鎖"等七墓地因骨業處性,其他脹等以自性故說九墓地為安止業處性。"唯二"即入出息、三十二行此二。"專注"即觀專注,彼即攝受應觀法。威儀、觀察等因為色法差別狀態故非可觀如表等。障礙覺支初不應攝受故說"于威儀...不生"。如依發等而攝受彼所取諸法,如是依威儀等攝受彼狀態色法,及由障礙等門彼相應、彼所依法義故大寺長老說"于威儀等亦生專注"。然"我豈有"等顯示初學者依自性不希望威儀等。因遍知前有遍知。 雖依"諸比丘於此比丘"等以列舉解說彼彼取比丘為顯示彼行比丘性,然說普遍故為顯說"諸比丘若有誰"非唯比丘故說"若有誰比丘或"等。知以見道知界限不超越為至頂上道慧名智,因彼為果故上果亦故說"智即阿羅漢"。 顯示少時教導出離性為結合。結論為結集。 大念處經註釋明隱義。 10.波耶斯王子經註釋

1. Bhagavatā evaṃ gahitanāmattāti yojanā. Yasmā rājaputtā loke 『『kumāro』』ti voharīyanti. Ayañca rañño kittimaputto, tasmā āha 『『rañño…pe… sañjāniṃsū』』ti.

Assāti therassa. Puññāni karonto kappasatasahassaṃ devesu ceva manussesu ca uppajjitvā visesaṃ nibbattetuṃ nāsakkhi indriyānaṃ aparipakkattā. Tatiyadivaseti pabbataṃ āruḷhadivasato tatiye divase.

Tesaṃ sāvakabodhiyā niyatatāya, puññasambhārassa ca sātisayattā vinipātaṃ agantvā ekaṃ buddhantaraṃ…pe… anubhavantānaṃ. Devatāyāti pubbe sahadhammacāriniyā suddhāvāsadevatāya.

『『Kuladārikāya kucchimhi uppanno』』ti vatvā taṃ evassa uppannabhāvaṃ mūlato paṭṭhāya dassetuṃ 『『sā cā』』tiādi vuttaṃ. Tattha sāti kuladārikā. Ca-saddo byatirekattho, tena vuccamānaṃ visesaṃ joteti. Kulagharanti patikulagehaṃ. Gabbhanimittanti gabbhassa saṇṭhitabhāvanimittaṃ. Satipi visākhāya ca sāvatthivāsikulapariyāpannatte tassā tattha padhānabhāvadassanatthaṃ 『『visākhañcā』』ti vuttaṃ yathā 『『brāhmaṇā āgatā vāsiṭṭhopi āgato』』ti. Devatāti idhapi sā eva suddhāvāsadevatā. Pañheti 『『bhikkhu bhikkhu ayaṃ vammiko』』tiādinā (ma. ni. 1.249) āgate pannarasapañhe.

Setabyāti itthiliṅgavasena tassa nagarassa nāmaṃ.Uttarenāti ena-saddayogena 『『setabya』』nti upayogavacanaṃ pāḷiyaṃ vuttaṃ. Atthavacanena pana uttarasaddaṃ apekkhitvā setabyatoti nissakkappayogo kato. Anabhisittakarājāti khattiyajātiko abhisekaṃ appatto.

Pāyāsirājaññavatthuvaṇṇanā

407.Diṭṭhiyevadiṭṭhigatanti gata-saddena padavaḍḍhanamāha, diṭṭhiyā vā gatamattaṃ diṭṭhigataṃ, ayāthāvaggāhitāya gantabbābhāvato diṭṭhiyā gahaṇamattaṃ, kevalo micchābhinivesoti attho, taṃ pana diṭṭhigataṃ tassa ayonisomanasikārādivasena uppajjitvā paṭipakkhasammukhībhāvābhāvato, anurūpāhāralābhato ca samudācārappattaṃ jātanti pāḷiyaṃ 『『uppannaṃ hotī』』ti vuttaṃ. Taṃ taṃ kāraṇaṃ apadisitvāti tato idhāgacchanakassa, ito tattha gacchanakassa ca apadisanato 『『tattha tattheva sattānaṃ ucchijjanato』』ti evamādi taṃ taṃ kāraṇaṃ paṭirūpakaṃ apadisitvā.

1. Āpannānadhippetatthavisaye ayaṃ purā-saddapayogoti āha 『『purā…pe… saññāpetīti yāva na saññāpetī』』ti.

Candimasūriyaupamāvaṇṇanā

1. Yathā candimasūriyā uḷāravipulobhāsatāya aññena obhāsena anabhibhavanīyā, evamayampi paññāobhāsenāti dassento 『『candima…pe… aññenā』』tiādimāha. Ādīhīti ādi-saddena 『『kittake ṭhāne ete pavattenti, kittakañca ṭhānaṃ nesaṃ ābhā pharatī』』ti evamādimpi codanaṃ saṅgaṇhāti. Paliveṭhessatīti ābandhissati, anuyuñjissatīti attho. Nibbeṭhetuṃ taṃ vissajjetuṃ. Tasmāti yasmā yathāvuttaṃ codanaṃ nibbeṭhetuṃ na sakkoti, tasmā. Attano anicchitaṃ saṅghātanaṃ pakkhaṃ paṭijānanto 『『parasmiṃ loke, na imasmi』』ntiādimāha.

Kathaṃ panāyaṃ natthikadiṭṭhi 『『devo』』ti paṭijānātīti tattha kāraṇaṃ dassetuṃ 『『bhagavā panā』』tiādi vuttaṃ. 『『Devāpi devattabhāveneva ucchijjanti, manussāpi manussattabhāveneva ucchijjantī』』ti evaṃ vā assa diṭṭhi, evañca katvā 『『devā te, na manussā』』ti vacanañca na virujjhati. Evaṃ candeti candavimāne, na ca cande vā kathiyante.

我來為您直譯這段巴利文： 406. 結合爲"世尊如是得名"。因王子世間稱"童子",此為王養子,故說"王...知"。 "彼"即長老。行福九十萬劫中生天及人間不能證殊勝因諸根未熟。"第三日"即登山日後第三日。 彼等由聲聞菩提決定,及福資糧殊勝故不入惡趣一佛期間...受用。"天神"即前共行法凈居天神。 說"生於良家女腹中"后為顯示彼生起從根本起說"彼"等。此中"彼"即良家女。"且"字表差別,顯說差別。"家室"即夫家。"胎相"即胎已立相。雖毗舍佉亦屬舍衛城家族,為顯彼于彼主要性說"及毗舍佉"如"婆羅門來,婆悉咤亦來"。"天神"此中亦即彼凈居天神。"問"即"比丘比丘此蟻冢"等所說十五問。 "司德城"依陰性聲為彼城名。"北"依用聲詞說"司德城"為賓格於本文。依義說則觀待北字為司德城從格。"未受灌頂王"即剎帝利種未得灌頂。 波耶斯王子事釋 407. "見即見趣"說趣字增語,或見所往義為見趣,因無實執所趣故見唯取義,僅為邪執著義,然彼見趣由彼不如理作意等生起,無對治現前,得適食故成習行生故本文說"已生"。"引述彼彼因"即引述從彼來此,從此往彼"由彼彼有情斷滅"等彼彼似因。 408. 此前字用於未得所期義域故說"前...令知即乃至未令知"。 日月譬釋 411. 為顯如日月由殊勝廣大光明故不為他光明所勝,如是此亦依慧光明故說"日月...他"等。"等"由等字攝"彼等於幾處轉,幾處光明遍滿"等問難。"纏"即繫縛,即質問義。"解"即答彼。"故"即因如說問難不能解故。承認自所不欲集積分說"於他世非此世"等。 然如何彼無有見承認"天"為顯彼因說"然世尊"等。或彼見"天亦以天身斷滅,人亦以人身斷滅",如是作則說"彼天非人"亦不相違。如是于月宮非月說。

1. Ābādho etesaṃ atthīti ābādhikā. Dukkhaṃ sañjātaṃ etesanti dukkhitā. Saddhāya ayitabbā saddhāyikā, saddhāya pavattiṭṭhānabhūtā. Tenāha 『『ahaṃ tumhe』』tiādi. Paccayo pattiyāyanaṃ etesu atthīti paccayikā.

Coraupamāvaṇṇanā

413.Uddisitvāti upecca dassetvā. Kammakāraṇikasattesūti nerayikānaṃ saṅghātanakasattesu. Kammamevāti tehi tehi nerayikehi katakammameva. Kammakāraṇaṃ karotīti āyūhanānurūpaṃ taṃ taṃ kāraṇaṃ karoti, tathā dukkhaṃ uppādetīti attho. Nirayapālāti ettha iti-saddo ādiattho, tena tattha sabbaṃ nirayakaṇḍapāḷiṃ (ma. ni. 3.259) saṅgaṇhāti. Evaṃ suttato (ma. ni. 3.259) nirayapālānaṃ atthibhāvaṃ dassetvā idāni yuttitopi dassetuṃ 『『manussaloke』』tiādi vuttaṃ. Tattha nerayike niraye pālenti tato niggantuṃ appadānavasena rakkhantīti nirayapālā. Yaṃ panettha vattabbaṃ, taṃ papañcasūdanīṭīkāyaṃ gahetabbaṃ.

Gūthakūpapurisaupamāvaṇṇanā

415.Nimmajjathāti niravasesato majjatha sodhetha. Taṃ pana tassa tassa gūthassa tathā sodhanaṃ apanayanaṃ hotīti āha 『『apanethā』』ti.

Asucīti asuddho, so pana yasmā manavaḍḍhanako manoharo na hoti, tasmā āha 『『amanāpo』』ti. Asucisaṅkhātaṃ asucibhāgataṃ attano sabhāvataṃ gato pattoti asucisaṅkhātoti āha 『『asucikoṭṭhāsabhūto』』ti. Duggandhoti duṭṭhagandho aniṭṭhagandho, so pana na yo koci, atha kho pūtigandhoti āha 『『kuṇapagandho』』ti. Jigucchitabbayuttoti hīḷitabbayutto. Paṭikūlo ghānindriyassa paṭikūlarūpo. Ubbādhatīti uparūpari bādhati. Manussānaṃ gandho…pe… bādhati ativiya asucisabhāvattā, asucimhiyeva jātasaṃvaddhanabhāvato, devānañca ghānapasādassa tikkhavisadabhāvato.

416.Dūre nibbattā paranimmitavasavattiādayo.

419.Sundaradhammeti sobhanaguṇe. Sugatisukhanti sugati ceva tappariyāpannaṃ sukhañca.

Gabbhinīupamāvaṇṇanā

1. Puññakammato eti uppajjatīti ayo, sukhaṃ. Tappaṭipakkhato anayo, dukkhaṃ . Apakkanti na siddhaṃ na niṭṭhānappattaṃ. Na paripācenti na niṭṭhānaṃ pāpenti. Na upacchindanti attavinipātassa sāvajjabhāvato. Āgamentīti udikkhanti. Nibbisanti yassa pana taṃ kammaphalaṃ nibbisanto niyuñjanto, nibbisanti vā nibbesaṃ vetanaṃ paṭikaṅkhanto bhatapuriso yathā.

421.Ubbhinditvāti upasaggena padavaḍḍhanamattanti āha 『『bhinditvā』』ti.

Supinakaupamāvaṇṇanā

422.『『Nikkhamantaṃ vā pavisantaṃ vā jīva』』nti idaṃ tassa ajjhāsayavasena vuttaṃ. So hi 『『sattānaṃ supinadassanakāle attabhāvato jīvo bahi nikkhamitvā taṃtaṃārāmarāmaṇeyyakadassanādivasena ito cito ca paribbhamitvā punadeva attabhāvaṃ anupavisatī』』ti evaṃ pavattamicchāgāhavipallattacitto. Athassa thero khuddakāya āṇiyā vipulaṃ āṇiṃ nīharanto viya jīvasamaññāmukhena ucchedadiṭṭhiṃ nīharitukāmo 『『api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā nikkhamantaṃ vā』』ti āha. Yattha pana tathārūpā jīvasamaññā, taṃ dassento 『『cittācāraṃ jīvanti gahetvā āhā』』ti vuttaṃ.

我來為您直譯這段巴利文： 412. 有病患者為病患。生苦者為苦者。應以信者為可信,為信生起處。故說"我你們"等。有確信者為可確信。 盜賊譬釋 413. "指示"即近示。"治罪有情"即地獄眾生聚集有情。"業"即彼彼地獄眾生所作業。"作治罪"即隨造作作彼彼治罪,即生彼苦義。"獄卒"此中"等"字義為等,由此攝一切地獄品文。如是依經顯示有獄卒已,今為依理亦顯示說"人世間"等。此中守護地獄眾生於地獄不令出離義為獄卒。此中應說者,應取廣釋注。 糞坑人譬釋 415. "擦"即完全擦拭清潔。然彼彼糞如是清潔即除去故說"除去"。 "不凈"即不清凈,然因不增意不可意故說"不可意"。"名不凈"謂往到名為不凈分自性義故說"為不凈分"。"臭"即壞氣不可意氣,然非任何氣,乃腐臭氣故說"尸臭"。"應厭"即應輕視。"違逆"即違逆鼻根形。"逼惱"即一再逼害。人氣...逼惱因極不凈性,生長於不凈中故,及天鼻凈極利清故。 416. "遠生"即他化自在天等。 419. "善法"即妙功德。"善趣樂"即善趣及屬彼樂。 孕婦譬釋 420. 從福業來生為來,即樂。反此非來,即苦。"未熟"即未成就未達究竟。"不令熟"不令達究竟。"不斷"因自害有過故。"期待"即觀望。如傭工期待給與彼業果或期待給與工資。 421. "破開"由字首增語義故說"破"。 夢境譬釋 422. "出入命"此依彼意樂說。彼因"有情見夢時命從自身出往詣種種園林勝景等已再入自身"如是邪執顛倒心。於是長老欲如以小楔出大楔以命名除斷見故說"彼等見你命出入耶"。顯示如是命名處說"取心行為命說"。

423.Veṭhetvāti vekhadānasaṅkhepena veṭhetvā. Cavanakāleti cavanassa cutiyā pattakāle, na cavamānakāle. Rūpakkhandhamattamevāti katipayarūpadhammasaṅghātamattameva. Utusamuṭṭhānarūpadhammasamūhamattameva hi tadā labbhati, matta-saddo vā visesanivattiattho, tena kammajāditisantatirūpavisesaṃ nivatteti. Appavattā hontīti appavattikā honti, na upalabbhatīti attho. Viññāṇe pana jīvasaññī, tasmā 『『viññāṇakkhandho gacchatī』』ti āha, tattha anupalabbhanatoti adhippāyo.

Santattaayoguḷaupamāvaṇṇanā

424.Vūpasantatejanti vigatusmaṃ.

425.Āmatoti ettha ā-saddo āmisa-saddo viya upaḍḍhapariyāyoti āha 『『addhamato』』ti, āmatoti vā īsaṃ darathena usmanā yuttamaraṇo marantoti attho. Mīyamāno hi avigatusmo hoti, na mato viya vigatusmo. Tenāha 『『marituṃ āraddho hotī』』ti. Tathā rūpassa odhunanaṃ nāmassa orato parivattanamevāti āha 『『orato karothā』』ti. Orato kātukāmassa pana saṃparivattanaṃ sandhunanaṃ, taṃ pana parato karaṇanti āha 『『parato karothā』』ti. Paramukhaṃ katassa ito cito parivattanaṃ niddhunananti āha 『『aparāparaṃ karothā』』ti. Indriyāni aparibhinnānīti adhippāyena 『『tañcāyatanaṃ na paṭisaṃvedetī』』ti vuttaṃ.

Saṅkhadhamaupamāvaṇṇanā

1. Saṅkhaṃ dhamati, dhamāpetīti vā saṅkhadhamo. Upalāpetvāti uparūpari saddayogavasena sallāpetvā, saddayuttaṃ katvāti attho. Taṃ pana atthato dhamanamevāti āha 『『dhamitvā』』ti.

Aggikajaṭilaupamāvaṇṇanā

1. Āhito aggi etassa atthīti aggiko, svāssa aggikabhāvo yasmā aggihutamālāvedisampādanehi ceva indhanadhūmabarihisasappitelūpaharaṇehi balipupphadhūmagandhādiupahārehi ca tassa payirupāsanāya icchito, tasmā vuttaṃ 『『aggiparicārako』』ti. Āyuṃ pāpuṇāpeyyanti yathā cirajīvī hoti, evaṃ āyuṃ pacchimavayaṃ pāpeyyaṃ. Vaḍḍhiṃ gameyyanti sarīrāvayave, guṇāvayave ca phātiṃ pāpeyyaṃ. Araṇī yugaḷanti uttarāraṇī, adharāraṇīti araṇīdvayaṃ.

429.Evanti 『『bālo pāyāsirājañño』』tiādippakārena. Tayāti theraṃ sandhāya vadati. Vuttayuttakāraṇamakkhalakkhaṇenāti vuttayuttakāraṇassa makkhanasabhāvena. Yugaggāhalakkhaṇenāti samadhuraggahaṇalakkhaṇena. Palāsenāti palāsetīti palāso, parassa guṇe uttaritare ḍaṃsitvā viya chaḍḍento attano guṇehi same karotīti attho. Samakaraṇaraso hi palāso, tena palāsena.

Dvesatthavāhaupamāvaṇṇanā

430.Haritakapattanti haritabbapattaṃ, appapattanti attho. Tenāha 『『antamaso』』tiādi. Sannaddhadhanukalāpanti ettha kalāpanti tūṇīramāha, tañca sannayhato dhanunā vinā na sannayhatīti āha 『『sannaddhadhanukalāpa』』nti. Āsittodakāni vaṭumānīti gamanamaggā ceva taṃtaṃudakamaggā ca sammadeva devena phuṭṭhattā tahaṃ tahaṃ paggharitaudaka sandamānaudakā. Tenāha 『『paripuṇṇasalilā maggā ca kandarā cā』』ti.

Yathābhatenāti sakaṭesu yathāṭhapitena, yathā 『『amma ito karohī』』ti vutte ṭhapesīti attho karaṇakiriyāya kiriyāsāmaññavācībhāvato. Tasmā yathāropitena, yathāgahitenāti attho vutto.

Akkhadhuttakaupamāvaṇṇanā

434.Parājayaguḷanti yena guḷena, yāya salākāya ṭhitāya ca parājayo hoti, taṃ adassanaṃ gamento gilati.Pajjohananti pakārehi juhanakammaṃ. Taṃ pana balidānavasena karīyatīti āha 『『balikamma』』nti.

Sāṇabhārikaupamāvaṇṇanā

我來為您直譯這段巴利文： 423. "包裹"即以繩結包裹。"死時"即到達死亡時,非正死時。"僅色蘊"即僅少許色法聚。因彼時唯得時節所生色法聚,"僅"字義為遮詮差別,由此遮止業生等相續色差別。"不轉起"即成不轉起,即不可得義。然于識有命想,故說"識蘊去",此中意趣為不可得。 熱鐵丸譬釋 424. "火滅"即離熱。 425. "將死"此中"將"字如"未"字為半義故說"半死","將死"即稍有熱有苦而死,死去者故。因將死者未離熱,非如死者離熱。故說"開始死"。如是搖動色即名轉向此故說"向此作"。欲向此作者即旋轉振動,然彼作向彼故說"向彼作"。向彼面作已此彼轉動為振動故說"再再作"。意趣為諸根未壞故說"彼處不受"。 吹螺譬釋 426. 吹螺或令吹螺為吹螺者。"出聲"即再再以聲結合,即令有聲義。然彼義即吹故說"吹"。 事火外道譬釋 428. 有置火為事火者,彼事火性因以火祭花鬘祭壇成就及薪菸草酥油供具祭品花香等供養承事故欲故說"事火者"。"令活"即令如久活如是令達后壽。"令增長"即令達身份功德分滿。"鉆木對"即上鉆木下鉆木二鉆木。 429. "如是"即以"愚波耶斯王子"等方式。"汝"謂指長老說。"以說正因詭辯相"即以說正因詭辯性。"以等取義相"即以等同取義相。"勝慢"即勝慢者,咬棄他人上勝功德以自功德令同義。勝慢以令同爲味,由彼勝慢。 二百商人譬釋 430. "綠葉"即應舍葉,即少葉義。故說"乃至"等。"負弓箭囊"此中"囊"謂箭囊,彼負者無弓不負故說"負弓箭囊"。"滿水"即行路及彼彼水道被雨善沾故此處此處流水涌水。故說"滿水道路及峽谷"。 "如置"即于車如置,如說"母親從此作"令置義因作義說作一般故。故義說如載如取。 賭徒譬釋 434. "負點"即以彼點,或彼號立時成負即隱沒吞之。"供養"即種種供養作,然彼依施祭作故說"祭作"。 持麻者譬釋

436.Gāmapattanti gāmo eva hutvā āpajjitabbaṃ, suññabhāvena anāvasitabbaṃ. Tenāha 『『vuṭṭhitagāmapadeso』』ti. Gāmapadanti yathā purisassa pādanikkhittaṭṭhānaṃ adhigataparicchedaṃ 『『pada』』nti vuccati, evaṃ gāmavāsīhi āvasitaṭṭhānaṃ adhigatanivutthāgāraṃ 『『gāmapada』』nti vuttaṃ. Tenāha 『『ayamevattho』』ti. Susannaddhoti sukhena gahetvā gamanayogyatāvasena suṭṭhu sajjito. Taṃ pana susajjanaṃ suṭṭhu bandhanavasenevāti āha 『『subaddho』』ti.

Ayādīnampi lohabhāve satipi loha-saddo sāsane tambalohe niruḷhoti āha 『『lohanti tambaloha』』nti.

Saraṇagamanavaṇṇanā

437.Abhiraddhoti ārādhitacitto, sāsanassa ārādhitacittatā pasīdanavasenāti āha 『『abhippasanno』』ti. Pañhupaṭṭhānānīti pañhesu upaṭṭhānāni mayā pucchitatthesu tumhākaṃ vissajjanavasena ñāṇupaṭṭhānāni.

Yaññakathāvaṇṇanā

438.Saṅghātanti saṃ-saddo padavaḍḍhanamattanti āha 『『ghāta』』nti. Vipākaphalenāti sadisaphalena. Mahapphalo na hoti gavādipāṇaghātena upakkiliṭṭhabhāvato. Guṇānisaṃsenāti uddayaphalena. Ānubhāvajutiyāti paṭipakkhavigamanajanitena sabhāvasaṅkhātena tejena. Na mahājutiko hoti aparisuddhabhāvato. Vipākavipphāratāyāti vipākaphalassa vipulatāya, pāripūriyāti attho. Duṭṭhukhetteti usabhādidosehi dūsitakhette, taṃ pana vappābhāvato asāraṃ hotīti āha 『『nissārakhette』』ti. Dubbhūmeti kucchitabhūmibhāge, svāssa kucchitabhāvo asāratāya vā siyā ninnatādidosavasena vā. Tattha paṭhamo pakkho paṭhamapadena dassitoti itaraṃ dassento 『『visamabhūmibhāge』』ti āha. Daṇḍābhighātādinā chinnabhinnāni. Pūtīnīti gomayalepadānādisukhena asukkhāpitattā pūtibhāvaṃ gatāni. Tāni pana yasmā sāravantāni na honti, tasmā vuttaṃ 『『nissārānī』』ti. Vātātapahatānīti vātena ca ātapena ca vinaṭṭhabījasāmatthiyāni. Tenāha 『『pariyādinnatejānī』』ti. Yaṃ yathājātavīhiādigatena taṇḍulena aṅkuruppādanayogyabījasāmatthiyaṃ, taṃ taṇḍulasāro, tassa ādānaṃ gahaṇaṃ tathāuppajjanameva. Etāni pana bījāni na tādisāni khaṇḍādidosavantatāya. Dhārāya khette anuppavesanaṃ nāma vassanameva, taṃ paṭikkhepavasena dassento āha 『『na sammā vasseyyā』』ti. Aṅkuramūlapattādīhīti cettha aṅkurakandādīhi uddhaṃ vuddhiṃ, mūlajaṭādīhi heṭṭhā viruḷhiṃ, pattapupphādīhi samantato ca vepullanti yojanā.

Aparūpaghātenāti paresaṃ vibādhanena. Uppannapaccayatoti nibbattitaghāsacchādanādideyyadhammato. Gavādighātenapi hi tattha paṭiggāhakānaṃ ghāso saṅkīyati. 『『Aparūpaghātitāyā』』ti idaṃ sīlavantatāya kāraṇavacanaṃ . Guṇātirekanti guṇātirittaṃ, sīlādilokuttaraguṇehi visiṭṭhanti attho. Vipulāti saddhāsampadādivasena uḷārā.

Uttaramāṇavavatthuvaṇṇanā

1. Atha kho tehi sakuṇḍakehi taṇḍulehi siddhaṃbhattaṃ uttaṇḍulameva hotīti āha 『『uttaṇḍulabhatta』』nti. Bilaṅgaṃ vuccati āranālaṃ bilaṅgato nibbattanato, tadeva kañjiyato jātanti kañjiyaṃ, taṃ dutiyaṃ etassāti bilaṅgadutiyaṃ, taṃ 『『kañjikadutiya』』nti ca vuttaṃ. Dhorakānīti dhoviyāni. Yasmā thūlatarānipi 『『thūlānī』』ti vattabbataṃ arahanti, tasmā 『『thūlānicā』』ti vuttaṃ. Guḷadasānīti suttānaṃ thūlatāya, kañjikassa bahalatāya ca piṇḍitadasāni. Tenāha 『『puñjapuñja…pe… dasānī』』ti. Anuddisatīti anu anu katheti.

我來為您直譯這段巴利文： 436. "村廢"即成為村應到達,因空無人不應住。故說"已棄村處"。"村跡"如人足跡處得知界限稱"跡",如是村民所住處得知已住屋稱"村跡"。故說"此義"。"善系"即易取去適宜性善備。然彼善備依善綁故說"善縛"。 雖鐵等為銅性,然銅字于教中成就赤銅故說"銅即赤銅"。 歸依釋 437. "極喜"即喜悅心,教法喜悅心依凈信故說"極凈信"。"問立"即于問立,於我所問義由汝等答故知識建立。 祭祀說釋 438. "殺"即字首增語義故說"殺"。"異熟果"即同類果。不成大果因殺牛等眾生染污故。"功德勝利"即利益果。"威力光"即對治遠離生自性稱光明。不成大光明因不清凈故。"異熟廣大"即異熟果廣大,即圓滿義。"惡田"即被牡牛等過失損壞田,然彼因無耕故無實故說"無實田"。"惡地"即惡地分,彼惡性或因無實或依低窪等過失。此中初分由初句顯示故顯示另一說"不平地分"。由杖打等斷破。"腐"即以牛糞涂等樂不幹故成腐敗。然彼因無實故說"無實"。"風日損"即被風及日壞種子功能。故說"奪盡光明"。如生稻等得米芽生適宜種子功能,彼米實,取彼如是生起。然此諸種子非如是因有斷等過失。以流注入田名降雨,顯示遮止彼說"不正降"。此中"芽根葉等"即以芽莖等上生長,以根絡等下生長,以葉花等遍滿為結合。 "害他"即害他人。"生資具"即生起衣食等應施法。因以殺牛等彼處疑受者食。"不害他性"此說持戒性因。"功德勝"即功德勝出,即勝於戒等出世間功德義。"廣大"即依信等圓滿殊勝。 郁多羅學童事釋 439. 然由彼等穀糠米煮成飯即為有糠故說"有糠飯"。浸液稱阿喇那液因生自浸液,彼即生自粥汁故為粥汁,彼為第二此為浸液第二,彼亦說"粥汁第二"。"破舊"即洗。因粗厚亦應說"粗",故說"且粗"。"糖絲"即因線粗、粥汁厚結成絲。故說"聚聚...絲"。"隨說"即再再說。

440.Asakkaccanti na sakkaccaṃ anādarakāraṃ, taṃ pana kammaphalasaddhāya abhāvena hotīti āha 『『saddhāvirahita』』nti. Acittīkatanti cittīkārapaccupaṭṭhāpanavasena na cittīkataṃ. Tenāha 『『cittīkāravirahita』』ntiādi. Cittīkārarahitaṃ vā acittīkataṃ, yathā kataṃ paresaṃ vimhayāvahaṃ hoti, tathā akataṃ. Cittassa uḷārapaṇītabhāvo pana asakkaccadāneneva bādhito. Apaviddhanti chaḍḍanīyadhammaṃ viya apaviddhaṃ katvā, etena tasmiṃ dāne gāravākaraṇaṃ vadati. Serīsakaṃ nāmāti 『『serīsaka』』nti evaṃ nāmakaṃ. Tucchanti parijanaparicchedavirahato rittaṃ.

Pāyāsidevaputtavaṇṇanā

441.Tassānubhāvenāti tassa dānassa ānubhāvena. Sirīsarukkhoti pabhassarakhandhaviṭapasākhāpalāsasampanno manuññadassano dibbo sirīsarukkho. Aṭṭhāsīti phalassa kammasarikkhataṃ dassento vimānadvāre nibbattitvā aṭṭhāsi. Pubbāciṇṇavasenāti purimajātiyaṃ tattha nivāsaparicayanavasena. Na kevalaṃ pubbāciṇṇavaseneva, atha kho utusukhumavasena pīti dassento 『『tattha kirassa utusukhaṃ hotī』』ti āha.

Soti uttaro māṇavo. Yadi asakkaccaṃ dānaṃ datvā pāyāsi tattha nibbatto, pāyāsissa paricārikā sakkaccaṃ dānaṃ datvā kathaṃ tattha nibbattāti āha 『『pāyāsissa panā』』ti. Nikantivasenāti pāyāsimhi sāpekkhāvasena, pubbepi vā tattha nivutthapubbatāya. Disācārikavimānanti ākāsaṭṭhaṃ hutvā disāsu vicaraṇakavimānaṃ, na rukkhapabbatasikharādisambandhaṃ. Vaṭṭaniaṭaviyanti vimānavīthiyanti.

Pāyāsirājaññasuttavaṇṇanāya līnatthappakāsanā.

Niṭṭhitā ca mahāvaggaṭṭhakathāya līnatthappakāsanā.

Mahāvaggaṭīkā niṭṭhitā.

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Pāthikavaggaṭīkā

1. Pāthikasuttavaṇṇanā

Sunakkhattavatthuvaṇṇanā

1.Apubbapadavaṇṇanāti atthasaṃvaṇṇanāvasena heṭṭhā aggahitatāya apubbassa abhinavassa padassa vaṇṇanā atthavibhāvanā. 『『Hitvā punappunāgatamattha』』nti (dī. ni. aṭṭha. 1.ganthārambhakathā) hi vuttaṃ. Mallesūti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Chāyūdakasampanne vanasaṇḍe viharatīti anupiyasāmantā katassa vihārassa abhāvato. Yadi na tāva paviṭṭho, kasmā 『『pāvisī』』ti vuttanti āha 『『pavisissāmī』』tiādi, tena avassaṃ bhāvini bhūte viya upacārā hontīti dasseti. Idāni tamatthaṃ upamāya vibhāvento 『『yathā ki』』ntiādimāha. Etanti etaṃ 『『atippago kho』』tiādikaṃ cintanaṃ ahosi. Ativiyapago khoti ativiya pātova. Channakopīnatāya, paribbājakapabbajjupagamena ca channaparibbājakaṃ, na naggaparibbājakaṃ.

1. Yasmā bhagavato uccākulappasutataṃ, mahābhinikkhamananikkhantataṃ, anaññasādhāraṇadukkaracaraṇaṃ, vivekavāsaṃ, lokasambhāvitataṃ, ovādānusāsanīhi lokassa bahupakārataṃ, parappavādamaddanaṃ, mahiddhikataṃ , mahānubhāvatanti evamādikaṃ taṃtaṃattapaccakkhaguṇavisesaṃ nissāya yebhuyyena aññatitthiyāpi bhagavantaṃ disvā ādaragāravabahumānaṃ dassentiyeva, tasmā vuttaṃ 『『bhagavantaṃ disvā mānathaddhataṃ akatvā』』tiādi. Lokasamudācāravasenāti lokopacāravasena. Cirassanti cirakālena. Ādīni vadanti upacāravasena. Tassāti bhaggavagottassa paribbājakassa. Gihisahāyoti gihikālato paṭṭhāya sahāyo. Paccakkhātoti yenākārena paccakkhānā, taṃ dassetuṃ 『『paccakkhāmī』』tiādi vuttaṃ.

我來為您直譯這段巴利文： 440. "不恭敬"即非恭敬無敬意作,然彼因無業果信故說"無信"。"不尊重"即不以尊重現起尊重。故說"無尊重"等。或無尊重為不尊重,如作令他人驚歎,如是不作。然心殊勝妙性以不恭敬施即障礙。"棄"即如棄法而作,由此說于彼施不作恭敬。"錫利沙迦名"即名為"錫利沙迦"。"空"即因無眷屬人數故空。 波耶斯天子釋 441. "彼威力"即彼施威力。"西利沙樹"即具光明乾枝葉端正可愛天西利沙樹。"住立"即顯示果與業相似於宮門生起住立。"依先習"即依前生彼處住熟習。非僅依先習,亦顯示依季適故說"彼處有季適"。 "彼"即郁多羅學童。若波耶斯不恭敬施生彼處,波耶斯侍者恭敬施如何生彼處故說"然波耶斯"。"依愛著"即于波耶斯有期待,或前亦曾住彼處故。"四方行宮"即住空中四方遊行宮,非依樹山頂等。"旋道林"即宮道中。 波耶斯王子經註釋明隱義。 大品註釋明隱義畢。 大品復注畢。 禮敬彼世尊阿羅漢正等覺 長部 足跡品復注 1. 足跡經註釋 須那剎多事釋 1. "新詞釋"即義註釋方式下未取故新初詞釋明義。因說"舍已再來義"。"于末羅"此中應說者已說於前方式。"住有蔭水林"因無住處近阿努比耶。若未入,何故說"入"說"將入"等,由此顯示必定當生如已生用。今以譬喻顯示彼義說"如何"等。"此"即此"太早"等思慮。"太太早"即太早。因覆私處及受行者出家故覆行者,非裸行者。 2. 因依世尊生高族、大出離出、無他共苦行、獨住、世尊重、教誡利益世間、破他論、大神通、大威力等彼彼親證功德差別,多外道見世尊亦必顯敬重恭敬尊重,故說"見世尊不作慢高"等。"依世間習俗"即依世間用。"久"即久時。等是依用說。"彼"即跋伽婆種行者。"居士友"即自在家時起友。"捨棄"為顯示如何捨棄故說"捨棄"等。

3.Uddissāti satthukārabhāvena uddissāti ayamettha adhippāyoti taṃ dassento 『『bhagavā me』』tiādimāha. Yadā sunakkhattassa 『『bhagavantaṃ paccakkhāmī』』ti cittaṃ uppannaṃ, vācā bhinnā, tadā evassa bhagavatā saddhiṃ koci sambandho natthi asakyaputtiyabhāvato sāsanato paribāhirattā. Ayaṃ tāvettha sāsanayutti, sā panāyaṃ ṭhapetvā sāsanayuttikovide aññesaṃ na sammadeva visayoti bhagavā sabbasādhāraṇavasenassa attanā sambandhābhāvaṃ dassetuṃ 『『api nū』』ti ādiṃ vatvā sunakkhattaṃ 『『ko santo kaṃ paccācikkhasī』』ti āha. Yasmā mukhāgatoyaṃ sambandho, na pūjāgatādiko, yo ca yācakayācitabbatāvasena hoti, tadubhayañcettha natthīti dassento bhagavā sunakkhattaṃ 『『ko santo kaṃ paccācikkhasī』』ti avoca, tasmā tamatthaṃ dassetuṃ 『『yācako vā』』tiādi vuttaṃ. Yācitako vā yācakaṃ paccācikkheyyāti sambandho. Tvaṃ pana neva yācako 『『ahaṃ bhante bhagavantaṃ uddissa viharissāmī』』ti evaṃ mama santikaṃ anupagatattā. Na yācitako 『『ehi tvaṃ sunakkhatta mamaṃ uddissa viharāhī』』ti evaṃ mayā apatthitattā.

Ko samānoti yācakayācitakesu ko nāma honto. Kanti yācakayācitakesu eva kaṃ nāma hontaṃ maṃ paccācikkhasi. Tucchapurisāti jhānamaggādiuttarimanussadhammesu kassacipi abhāvā rittapurisā. Nanu cāyaṃ sunakkhatto lokiyajjhānāni, ekaccābhiññañca uppādesīti? Kiñcāpi uppādesi, tato pana bhagavati āghātuppādanena saheva parihīno ahosi. Aparādho nāma suppaṭipattiyā virajjhanahetubhūto kilesuppādoti āha 『『yattako te aparādho,tattako doso』』ti. Yāvañcāti avadhiparicchedabhāvadassanaṃ 『『yāvañca tena bhagavatā』』tiādīsu (dī. ni. 1.3) viya. Teti tayā. Idanti nipātamattaṃ. Aparaddhanti aparajjhitaṃ. Idaṃ vuttaṃ hoti – 『『paccācikkhāmidānāhaṃ bhante bhagavanta』』ntiādīni vadantena tucchapurisa tayā yāvañcidaṃ aparaddhaṃ, na tassa aparādhassa pamāṇaṃ atthīti.

4.Manussadhammāti bhāvanānuyogena vinā manussehi anuṭṭhātabbadhammā. So hi manussānaṃ cittādhiṭṭhānamattena ijjhanato tesaṃ sambhāvitadhammo viya ṭhito tathā vutto, manussaggahaṇañcettha tesu bahulaṃ pavattanato. Iddhibhūtaṃ pāṭihāriyaṃ, na ādesanānusāsanīpāṭihāriyanti adhippāyo. Kateti pavattite. Niyyātīti niggacchati, vaṭṭadukkhato niggamanavasena pavattatīti attho. Dhamme hi niggacchante taṃsamaṅgipuggalo 『『niggacchatī』』ti vuccati, aṭṭhakathāyaṃ pana ni-saddo upasaggamattaṃ, yāti icceva atthoti dassetuṃ gacchatīti attho vutto. Tatrāti padhānabhāvena vuttassa atthassa bhummavasena paṭiniddesoti tasmiṃ dhamme sammā dukkhakkhayāya niyyanteti ayamettha atthoti dassento āha 『『tasmiṃ…pe… saṃvattamāne』』ti.

1. Agganti ñāyatīti aggaññaṃ. Lokapaññattinti lokassa paññāpanaṃ. Lokassa agganti lokuppattisamaye 『『idaṃ nāma lokassa agga』』nti evaṃ jānitabbaṃ bujjhitabbaṃ. Aggamariyādanti ādimariyādaṃ.

我來為您直譯這段巴利文： 3. "依止"即以師作者性依止此中此意趣,為顯示彼說"世尊為我"等。當須那剎多"我捨棄世尊"心生,語破時,彼即與世尊無任何系緣因非釋子性出於教外。此中此為教法理趣,然彼除教法理趣智者他人非善行境故,世尊為顯示彼以普遍方式無自系緣說"豈"等后對須那剎多說"汝為誰而舍誰"。因口說此係緣,非供養等,若依乞者可乞性有,此二者此中無故顯示世尊對須那剎多說"汝為誰而舍誰",故為顯示彼義說"乞者或"等。"或被乞者可舍乞者"為結合。然汝非乞者因"尊者我將依止世尊住"如是未至我所故。非被乞者因"來!須那剎多汝依止我住"如是我未希求故。 "為誰"即于乞者被乞者中是何名。"誰"即于乞者被乞者中舍我為何名。"空人"即因於禪道等上人法無任何故空人。然此須那剎多生世間禪及一分神通否?雖生然由彼對世尊生嗔即失。過失名善行失壞因煩惱生故說"汝有幾許過失幾許過"。"幾許"即顯示量限如"幾許彼世尊"等。"汝"即由汝。"此"即語助。"過失"即過錯。此所說-空人汝說"我今捨棄尊者世尊"等幾許此過失,彼過失無量。 4. "人法"即無修習隨行人應起法。彼因由人心安立義成就故如彼等認可法住如是說,此中取人因於彼等多轉故。"神變成神變",非記說教誡神變意趣。"作"即轉。"出"即出去,依出輪迴苦方式轉義。法出去時,具彼人稱"出去",然註釋中出字僅字首,"去"即義故說去義。"此中"即主要說義依處格再說故於彼法正趣苦盡此中此義,故說"于彼...轉起"。 5. "知頂"即應知故頂知。"世間施設"即世間施設。"世間頂"即世間生起時"此名世間頂"如是應知應覺。"頂界限"即初界限。

6.Ettakaṃ vippalapitvāti 『『na dānāhaṃ bhante bhagavantaṃ uddissa viharissāmī』』ti, 『『na hi pana me bhante bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī』』ti, 『『na hi pana me bhante bhagavā aggaññaṃ paññapetī』』ti ca ettakaṃ vippalapitvā. Idaṃ kira so bhagavā satthukiccaṃ iddhipāṭihāriyaṃ, aggaññapaññāpanañca kātuṃ na sakkotīti pakāsento kathesi. Tenāha 『『sunakkhatto kirā』』tiādi. Uttaravacanavasena patiṭṭhābhāvato appatiṭṭho. Tato eva niravo nissaddo.

Ādīnavadassanatthanti diṭṭhadhammikassa ādīnavassa dassanatthaṃ. Tenāha 『『sayameva garahaṃ pāpuṇissasī』』ti. Samparāyikā pana ādīnavā anekavidhā, te dassento sunakkhatto na saddaheyyāti diṭṭhadhammikasseva gahaṇaṃ . Anekakāraṇenāti 『『itipi so bhagavā araha』』ntiādinā (dī. ni. 1.157, 255) anekavidhena vaṇṇakāraṇena. Evaṃ me avaṇṇo na bhavissatīti ajjhāsayena attano bālatāya vaṇṇārahānaṃ avaṇṇaṃ kathetvā. Evaṃ bhagavā makkhibhāve ādīnavaṃ dassetvā puna tassa kathane kāraṇaṃ vibhāvetuṃ 『『iti kho te』』tiādimāhāti taṃ dassetuṃ 『『tato』』tiādi vuttaṃ. Evañhi sunakkhattassa appakopi vacanokāso na bhavissatīti. Apakkamīti attanā yathāṭhitā vuṭṭhāya apasakki. Apakkanto sāsanato bhaṭṭho. Tenāha 『『cuto』』ti. Evamevāti apakkamanto ca na yathā tathā apakkami, yathā pana kāyassa bhedā apāye nibbatteyya, evameva apakkami.

Korakhattiyavatthuvaṇṇanā

7.Dvīhi padehīti dvīhi vākyehi āraddhaṃ byatirekavasena tadubhayatthaniddesavasena uparidesanāya pavattattā. Anusandhidassanavasenāti yathānusandhisaṅkhātaanusandhidassanavasena.

Ekaṃ samayanti ca bhummatthe upayogavacananti āha 『『ekasmiṃ samaye』』ti ca. Thūlū nāma janapadoti janapadīnaṃ rājakumārānaṃ vasena tathāladdhanāmo. Kukkuravataṃ samādānavasena etasmiṃ atthīti kukkuravatikoti āha 『『samādinnakukkuravato』』ti. Aññampīti 『『catukkoṇḍikasseva vicaraṇaṃ, tathā katvāva khādanaṃ, bhuñjanaṃ, vāmapādaṃ uddharitvā muttassa vissajjana』』nti evamādikaṃ aññampi sunakhehi kātabbakiriyaṃ. Catūhi sarīrāvayavehi kuṇḍanaṃ gamanaṃ catukkoṇḍo, so etasmiṃ atthīti catukkoṇḍiko. So pana yasmā catūhi sarīrāvayavehi saṅghaṭṭitagamano hoti, tasmā vuttaṃ 『『catusaṅghaṭṭito』』ti. Tenevāha 『『dve jaṇṇūnī』』tiādi. Bhakkhasanti vā bhakkhitabbaṃ, asitabbañca. Tenevāha 『『yaṃ kiñci khādanīyaṃ bhojanīya』』nti. Kāmaṃ khādanañca nāma mukhena kātabbaṃ, hatthena pana tattha upanāmanaṃ nivāretuṃ avadhāraṇaṃ katanti āha 『『hatthena aparāmasitvā』』ti, aggahetvāti attho. Sundararūpoti sundarabhāvo. Vatāti patthanatthe nipāto 『『aho vatāhaṃ lābhī assa』』ntiādīsu viya. 『『Samaṇena nāma evarūpena bhavitabbaṃ aho vatāhaṃ ediso bhaveyya』』nti evaṃ tassa patthanā ahosi. Tenāha 『『evaṃ kirā』』tiādi.

Garahattheapi-kāro 『『api siñce palaṇḍaka』』ntiādīsu viya. Arahante ca buddhe, buddhasāvake 『『arahanto khīṇāsavā na hontī』』ti evaṃ tassa diṭṭhi uppannā. Yathāha mahāsīhanādasutte 『『natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanavisesā』』ti (ma. ni.

我來為您直譯這段巴利文： 6. "說如是妄語"即說"尊者我今不依止世尊住"、"尊者世尊不為我作上人法神變"及"尊者世尊不為我施設世間頂"如是妄語。據說彼顯示世尊不能作此師事神變及世間頂施設而說。故說"據說須那剎多"等。因無依上語立義故無立。由此即無聲無響。 "為見過患"即為見現法過患。故說"汝自將得呵責"。然後世過患種種,顯示彼須那剎多不信故取現法者。"種種因"即以"如是彼世尊應供"等種種贊因。"如是我無不讚"以此意樂依自愚以不讚說應贊者。如是世尊顯示慢過已,為明彼再說因說"如是汝"等,為顯示彼說"然後"等。如是須那剎多將無少言機會。"離去"即自如住起避開。離去即從教落。故說"失"。"如是"即離去非如是如是離去,然如身壞生惡趣,如是離去。 狗行者事釋 7. "二句"即以二語起顯對方式,依顯示彼二處上說示轉起故。"依顯示聯繫"即依顯示所說聯繫。 "一時"且賓格依處格義故說"於一時"。"偷盧名聚落"即依聚落王子得如是名。"狗行者"即此有依取狗行故說"取狗行"。"其它"即"四肢行走,如是取食,飲食,舉左足小便"等其它應狗作事。四肢蹲行為四蹲,此有此為四蹲者。然彼因以四身份衝擊行故說"四衝擊"。即由此說"二膝"等。"食"即應食及應吃。即由此說"任何硬食軟食"。雖食亦名應以口作,然為禁彼處以手取作限定故說"不以手觸",即不取義。"善形"即善性。"愿"為愿求義助詞如"啊愿我得"等。"沙門應如是,啊愿我如是"如是彼有愿求。故說"據說"等。 "且"字于呵責"且灌小蒜"等。于應供佛及佛弟子生"應供漏盡者非真"如是見。如大獅子吼經說"沙門瞿曇無上人法勝聖知見"。

1.146). Sattamaṃdivasanti bhummatthe upayogavacanaṃ. Alasakenāti ajīraṇena āmarogena.

Aṭṭhitacamattatāya purāṇapaṇṇasadiso.Bīraṇatthambakanti bīraṇagacchā.

Mattā etassa atthīti mattaṃ, bhojanamattavantanti attho. Tenāha 『『pamāṇayutta』』nti. Mantā mantāti mantāya mantāya.

8.Ekadvīhikāya gaṇanāya. Nirāhārova ahosi bhagavato vacanaṃ aññathā kātukāmo, tathābhūtopi sattame divase upaṭṭhākena upanītaṃ bhakkhasaṃ disvā 『『dhī』』ti upaṭṭhāpetuṃ asakkonto bhojanataṇhāya ākaḍḍhiyamānahadayo taṃ kucchipūraṃ bhuñjitvā bhagavatā vuttaniyāmeneva kālamakāsi. Tena vuttaṃ 『『athassā』』tiādi. Sacepi…pe… cinteyyāti yadi eso acelo 『『dhī』』ti paccupaṭṭhapetvā 『『ajjapi ahaṃ na bhuñjeyya』』nti cinteyya, tathācintane satipi devatāviggahena taṃ divasaṃ…pe… kareyya. Kasmā? Advejjhavacanā hi tathāgatā, na tesaṃ vacanaṃ vitathaṃ hoti.

Gatagataṭṭhānaṃ aṅgaṇameva hotīti tehi taṃ kaḍḍhitvā gacchantehi gatagatappadeso uttarakasāmantā vivaṭaṅgaṇameva hutvā upaṭṭhāti. Teti titthiyā. Susānaṃyeva gantvāti 『『bīraṇatthambakaṃ atikkamissāmā』』ti gacchantāpi anekavāraṃ taṃ anusaṃyāyitvā punapi taṃyeva susānaṃ upagantvā.

9.Idanti idaṃ matasarīraṃ. 『『Tameva vā sarīraṃ kathāpesīti taṃ sarīraṃ adhiṭṭhahitvā ṭhitapetena kathāpesī』』ti keci. Korakhattiyaṃ vā asurayonito ānetvā kathāpetu aññaṃ vā petaṃ, ko ettha viseso. 『『Acinteyyo hi buddhavisayo』』ti pana vacanato tadeva sarīraṃ sunakkhattena pahatamattaṃ buddhānubhāvena uṭṭhāya tamatthaṃ ñāpesīti daṭṭhabbaṃ. Purimoyeva pana attho aṭṭhakathāsu vinicchito. Tathā hi vakkhati 『『nibbattaṭṭhānato』』tiādi (dī. ni. aṭṭha. 3.10).

10.Vipākanti phalaṃ, atthanibbattīti attho.

Samānetabbānīti sammā ānetabbāni, sarūpato ānetvā dassetabbānīti attho. Pāṭihāriyānaṃ paṭhamāditā bhagavatā vuttānupubbiyā veditabbā. Keci panettha 『『paracittavibhāvanaṃ, āyuparicchedavibhāvanaṃ, byādhivibhāvanaṃ, gativibhāvanaṃ, sarīranikkhepavibhāvanaṃ, sunakkhattena saddhiṃ kathāvibhāvanañcāti cha pāṭihāriyānī』』ti vadanti, taṃ yadi sunakkhattassa cittavibhāvanaṃ sandhāya vuttaṃ, evaṃ sati 『『sattā』』ti vattabbaṃ tassa bhāviavaṇṇavibhāvanāya saddhiṃ. Atha acelassa maraṇacittavibhāvanaṃ, taṃ 『『sattamaṃ divasaṃ kālaṃ karissatī』』ti iminā saṅgahitanti visuṃ na vattabbaṃ, tasmā aṭṭhakathāyaṃ vuttanayeneva gahetabbaṃ.

Acelakaḷāramaṭṭakavatthuvaṇṇanā

11.Nikkhantadantamaṭṭakoti nikkhantadanto maṭṭako. So kira acelakabhāvato pubbe maṭṭakito hutvā vicari vivaradanto ca, tena naṃ 『『koramaṭṭako』』ti sañjānanti. Yaṃ kiñci tassa dento 『『sādhurūpo ayaṃ samaṇo』』ti sambhāvento aggaṃ seṭṭhaṃyeva denti. Tena vuttaṃ 『『lābhaggaṃ patto, aggalābhaṃ patto』』ti. Bahū acelakā taṃ parivāretvā vicaranti, gahaṭṭhā ca taṃ bahū aḍḍhā vibhavasampannā kālena kālaṃ upasaṅkamitvā payirupāsanti. Tena vuttaṃ 『『yasaggaṃ aggaparivāraṃ patto』』ti. Vatāniyeva pajjitabbato padāni. Aññamaññaṃ asaṅkarato vatakoṭṭhāsā vā.Samattānīti samaṃ attani gahitāni. Puratthimenāti ena-saddasambandhena 『『vesāli』』nti upayogavacanaṃ, avidūratthe ca ena-saddo pañcamyantoti āha 『『vesālito avidūre』』ti.

我來為您直譯這段巴利文： 1.146. "第七日"為處格義賓格語。"腹脹"即不消化生病。 因僅存骨肉如舊葉。"畢羅草叢"即畢羅草叢。 "有量"即此有量,即有食量義。故說"具量"。"以慧以慧"即以慧以慧。 8. 以一二日計數。無食慾令世尊語成異,雖如是第七日見侍者持來食時不能現"呸"心被食愛牽引而食腹滿如世尊所說即命終。故說"然彼"等。"若且...思"即若此裸行者現"呸"而思"今我亦不食",雖有如是思亦以天形...作彼日。何故?如來語不二故,彼等語非虛。 "所去處成空地"即彼等牽引所去處從北邊成空地而現。"彼等"即外道。"即往墓地"即"我等將過畢羅草叢"而去多次隨轉彼已又往彼墓地。 9. "此"即此死身。"令彼身說"即"令住立鬼取彼身說"有說。或從阿修羅趣令狗行者說或令余鬼說,此有何差別。然由"佛境不可思"語故,應知即彼身被須那剎多打已由佛威力起令知彼義。然前義于註釋中決定。如是當說"從生處"等。 10. "異熟"即果,生義義。 "應合"即應正合,應從自體合現示義。諸神變以初等應知世尊所說次第。此中有說"明顯他心、明顯壽限、明顯病、明顯趣、明顯捨身、與須那剎多談論明顯六神變",彼若依明顯須那剎多心說,如是應說"七"與明顯彼未來不讚合。若明顯裸行者死心,彼攝於"第七日命終"故不應別說,故應如註釋所說方式取。 裸行卡拉拉瑪塔迦事釋 11. "出齒瑪塔迦"即出齒瑪塔迦。據說彼在裸行前為瑪塔迦遊行而有露齒,故稱彼"卡拉瑪塔迦"。任何與彼認為"此沙門善形"而給最上勝。故說"得利最上,得最上利"。多裸行者圍繞彼遊行,在家者多富具財時時往詣承事。故說"得名最上圍繞"。彼等即應行故行。或互不混行分。"等取"即等於自取。"東"以ena詞連結"毗舍離"為賓格,ena詞于不遠義為第五格故說"離毗舍離不遠"。

1. Sāsane paricayavasena tilakkhaṇāhataṃ pañhaṃ pucchi.Na sampāyāsīti nāvabujjhi na sampādesi. Tenāha 『『sammā ñāṇagatiyā』』tiādi. Sampāyanaṃ vā sampādanaṃ. Pañhaṃ puṭṭhassa ca sampādanaṃ nāma sammadeva kathananti tadabhāvaṃ dassento 『『atha vā』』tiādimāha. Kopavasena tassa akkhīni kampanabhāvaṃ āpajjiṃsūti āha 『『kampanakkhīnipi parivattetvā』』ti. Kopanti kodhaṃ, so pana cittassa pakuppanavasena pavattatīti āha 『『kuppanākāra』』nti . Dosanti āghātaṃ, so pana ārammaṇe dussanavasena pavattīti āha 『『dussanākāra』』nti. Atuṭṭhākāranti tuṭṭhiyā pītiyā paṭipakkhabhūtappavattiākāraṃ. Kāyavacīvikārehi pākaṭamakāsi. Mā vata noti ettha māti paṭikkhepo, noti mayhanti atthoti āha 『『aho vata me na bhaveyyā』』ti. Maṃ vata noti ettha pana noti saṃsayeti āha 『『ahosi vata nu mamā』』ti.

14.Paripubbo dahita-saddo vatthanivāsanaṃ vadatīti āha 『『paridahito nivatthavattho』』ti. Yasanimittakatāya lābhassa yasaparihāniyāva lābhaparihāni vuttā hotīti pāḷiyaṃ 『『yasā nihīno』』ti vuttaṃ.

Acelapāthikaputtavatthuvaṇṇanā

1. 『『Ahaṃ sabbaṃ jānāmī』』ti evaṃ sabbaññutaññāṇaṃ vadati paṭijānātīti ñāṇavādo, tena mayā ñāṇavādena saddhiṃ.Atikkamma gacchatoti upaḍḍhabhāgena paricchinnaṃ padesaṃ atikkamitvā iddhipāṭihāriyaṃ kātuṃ gacchato. Kiṃ panāyaṃ acelo pāthikaputto attano pamāṇaṃ na jānātīti? No na jānāti. Yadi evaṃ, kasmā sukkhagajjitaṃ gajjīti? 『『Evāhaṃ loke pāsaṃso bhavissāmī』』ti kohaññe katvā sukkhagajjitaṃ gajji. Tena vuttaṃ 『『nagaravāsino』』tiādi. Paṭṭhapetvāti yugaggāhaṃ ārabhitvā.

16.Hīnajjhāsayattā…pe… udapādi. Vuttañhetaṃ 『『hīnādhimuttikā sattā hīnādhimuttike eva satte sevanti bhajanti payirupāsantī』』ti (saṃ. ni. 2.98).

Yasmā tathāvuttā vācā tathārūpacittahetukā, tañca cittaṃ tathārūpadiṭṭhicittahetukaṃ, tasmā 『『taṃ vācaṃ appahāyā』』ti vatvā yathā tassā appahānaṃ hoti, taṃ dassento 『『taṃ cittaṃ appahāyā』』ti āha, tassa ca yathā appahānaṃ hoti, taṃ dassetuṃ 『『taṃ diṭṭhiṃ appaṭinissajjitvā』』ti avoca. Yasmā vā tathārūpā vācā mahāsāvajjā, cittaṃ tato mahāsāvajjataraṃ taṃsamuṭṭhāpakabhāvato, diṭṭhi pana tato mahāsāvajjatamā tadubhayassa mūlabhāvato, tasmā tesaṃ mahāsāvajjatāya imaṃ vibhāgaṃ dassetvā ayaṃ anukkamo ṭhapitoti veditabbo. Tesaṃ pana yathā pahānaṃ hoti, taṃ dassetuṃ 『『aha』』ntiādi vuttaṃ. 『『Nāhaṃ buddho』』ti vadantoti sāṭheyyena vinā ujukameva 『『ahaṃ buddho na homī』』ti vadanto. Cittadiṭṭhippahānepi eseva nayo. Vipateyyāti ettha vi-saddo paṭhame vikappe upasaggamattaṃ, dutiye pana visaraṇatthoti āha 『『sattadhā vā pana phaleyyā』』ti.

17.Ekaṃsenāti ekantena, ekantikaṃ pana vacanapariyāyavinimuttaṃ hotīti āha 『『nippariyāyenā』』ti. Odhāritāti avadhāritā niyametvā bhāsitā. Vigatarūpenāti apagatasabhāvena . Tenāha 『『vigacchitasabhāvenā』』ti, iddhānubhāvena apanītasakabhāvena. Tena vuttaṃ 『『attano』』tiādi.

1. Dvayaṃ gacchatīti dvayagāminī. Kīdisaṃ dvayanti āha 『『sarūpenā』』tiādi. Ayañhi so gaṇḍassupariphoṭṭhabbādosaṃ.

我來為您直譯這段巴利文： 12. 依教法熟習故問三相所擊問。"不善解"即不覺不成就。故說"依正知行"等。或善解即成就。被問問善解名正說故顯示無彼說"或"等。因嗔故彼眼成震顫故說"且轉震顫眼"。"嗔"即忿,然彼依心嗔轉故說"嗔狀"。"過"即恨,然彼依于境恨轉故說"恨狀"。"不喜狀"即喜悅對立轉狀。以身語變相明顯。"愿勿"此中"勿"為否定,"勿"為我義故說"啊愿我勿有"。"我願勿"此中"勿"為疑故說"我曾有否"。 14. "遍"字首帶字說著衣故說"遍著即著衣"。因名因作利故名衰即利衰故經中說"衰名"。 裸行者子事釋 15. "我知一切"如是說自稱一切知智故智說,與我智說。"超過去"即超過半分限定處為作神變去。然此裸行者子不知自量耶?非不知。若如是,何故空雷鳴?為"如是我成世間稱讚"作詭詐故空雷鳴。故說"城住者"等。"開始"即等取開始。 16. 因下意樂...生。如說"下勝解眾生親近習近承事下勝解眾生"。 因如是說語因如是心,彼心因如是見心,故說"不捨彼語"已為顯示如何彼不捨,說"不捨彼心",為顯示如何彼不捨,說"不捨彼見"。或因如是語大罪,心由彼生故更大罪,然見為彼二根故最大罪,故顯示彼等大罪此差別應知立此次第。然為顯示如何彼等舍說"我"等。"說我非佛"即無詭詐正直說"我非是佛"。於心見舍亦此方式。"分裂"此中前-字于初分別為字首,于第二為散義故說"或破七分"。 17. "一向"即定,然定離言說方便故說"無方便"。"決定"即限定決定說。"離形"即離自性。故說"離去自性",以神通威力去自性。故說"自"等。 18. "趣二"即趣二。云何二說"自性"等。因彼瘡觸等過失。

1. Ajitassa licchavisenāpatissa mahāniraye nibbattitvā tato āgantvā acelassa pāthikaputtassa santike parodanaṃ. Abhāvāti pubbe vuttappakārassa pāṭihāriyakaraṇassa abhāvā. Bhagavā pana sannipatitaparisāyaṃ pasādajananatthaṃ tadanurūpaṃ pāṭihāriyamakāsiyeva. Yathāha 『『tejodhātuṃ samāpajjitvā』』tiādi.

Iddhipāṭihāriyakathāvaṇṇanā

1. Nicayanaṃ dhanadhaññānaṃ sañcayanaṃ nicayo, tattha niyuttāti necayikā, gahapati eva necayikā gahapatinecayikā. Ettakāni jaṅghasahassānīti parimāṇābhāvato sahassehipi aparimāṇagaṇanā. Tenevāti imassa vasena sannipatitāya evaṃ mahatiyā parisāya bandhanamokkhaṃ kātuṃ labbhati, eteneva kāraṇena.

21.Cittutrāsabhayanti cittassa utrāsanākārena pavattabhayaṃ, na ñāṇabhayaṃ, nāpi 『『bhāyati etasmā』』ti evaṃ vuttaṃ ārammaṇabhayaṃ. Chambhitattanti teneva cittutrāsabhayena sakalasarīrassa chambhitabhāvo. Lomahaṃsoti teneva bhayena, tena ca chambhitattena sakalasarīre lomānaṃ haṭṭhabhāvo, so pana tesaṃ bhittiyaṃ nāgadantānaṃ viya uddhaṃmukhatāti āha 『『lomānaṃ uddhaggabhāvo』』ti. Antantena āvijjhitvāti attano nisīdanatthaṃ nigūḷhaṭṭhānaṃ upaparikkhanto paribbājakārāmaṃ pariyantena anusaṃyāyitvā, kassacideva sunakkhattassa vā sunakkhattasadisassa vā sabbaññupaṭiññaṃ appahāya satthu sammukhībhāve sattadhā tassa muddhāphalanaṃ dhammatā. Tena vuttaṃ 『『mā nassatu bālo』』tiādi.

22.Saṃsappatīti tattheva pāsāṇaphalake bāladārako viya uṭṭhātuṃ asakkonto avasīdanavasena ito cito ca saṃsappati. Tenāha 『『osīdatī』』ti. Tattheva sañcaratīti tasmiṃyeva pāsāṇe ānisadupaṭṭhino sañcalanaṃ nisajjavaseneva sañcarati, na uṭṭhāya padasā.

23.Vinaṭṭharūpoti sambhāvanāya vināsena, lābhassa vināsena ca vinaṭṭhasabhāvo.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

25.Goyuttehīti balavantabalībaddayojitehi.

26.Tassāti jāliyassa. Ayañhi maṇḍisena paribbājakena saddhiṃ bhagavantaṃ upasaṅkamitvā dhammaṃ suṇi, tato puretaraṃ bhagavato guṇānaṃ ajānanakāle ayaṃ pavatti. Tenevāha 『『tiṭṭhatu tāva pāṭihāriyaṃ…pe… parājayo bhavissatī』』ti.

27.Tiṇasīhoti tiṇasadisaharitavaṇṇo sīho. Kāḷasīhoti kāḷavaṇṇo sīho. Paṇḍusīhoti paṇḍuvaṇṇo sīho. Kesarasīhoti kesaravanto setavaṇṇo, lohitavaṇṇo vā sīho. Migaraññoti ettha miga-saddo kiñcāpi pasadakuruṅgādīsu kesucideva catuppadesu niruḷho, idha pana sabbasādhāraṇavasenāti dassento 『『migaraññoti sabbacatuppadānaṃ rañño』』ti vuttaṃ. Āgantvā seti etthāti āsayo, nivāsanaṭṭhānaṃ. Sīhanādanti parissayānaṃ sahanato, paṭipakkhassa ca hananato 『『sīho』』ti laddhanāmassa migādhipassa ghosaṃ, so pana tena yasmā kutocipi abhītabhāvena pavattīyati, tasmā vuttaṃ 『『abhītanāda』』nti. Tattha tattha tāsu tāsu disāsu gantvā caritabbatāya bhakkhitabbatāya gocaro ghāsoti āha 『『gocarāyāti āhāratthāyā』』ti. Varaṃvaranti migasaṅghe migasamūhe mudumaṃsatāya varaṃ varaṃ mahiṃsavanavarāhādiṃ vadhitvāti yojanā. Tenāha 『『thūlaṃ thūla』』nti. Varavarabhāvena hi tassa varabhāvo icchito. Sūrabhāvaṃ sannissitaṃ sūrabhāvasannissitaṃ, tena. Sūrabhāvenāpi hi 『『kiṃ ime pāṇake dubbale hantvā』』ti appathāmesu pāṇesu kāruññaṃ upatiṭṭhati.

我來為您直譯這段巴利文： 19. 阿耆多離車將軍生大地獄從彼來於裸行者子處哭泣。"無"即前說神變作無。然世尊于集會眾中為生信故作如是相應神變。如說"入火界"等。 神變說釋 20. 積聚財谷聚積為積聚,從事彼稱積聚者,即居士積聚者為居士積聚者。"如是多千脛"即因無量故以千計無量數。"即由此"即依此集如是大眾得作解縛,即由此因。 21. "心驚怖"即心驚狀轉怖,非智怖,亦非"怖此"如是說境怖。"戰慄"即由彼心驚怖全身戰慄性。"毛豎"即由彼怖,由彼戰慄全身毛豎性,然彼等如壁象牙上向故說"毛上豎性"。"遍邊轉"即為自坐尋隱處遍隨行外道園邊,任何須那剎多或如須那剎多不捨一切知稱于師前頭破七分法性。故說"勿亡愚者"等。 22. "爬行"即彼處如嬰兒于石板不能起依沉沒從此彼爬行。故說"沉沒"。"彼處遊行"即彼石上依坐近遊動依坐遊行,非起步行。 23. "失形"即以尊重失及利失失自性。 第一誦分釋畢。 25. "牛駕"即駕強力牡牛。 26. "彼"即阇利耶。因此與曼提沙外道共往世尊聞法,此前不知世尊功德時此轉起。故說"且止神變...將成敗"。 27. "草獅"即如草綠色獅。"黑獅"即黑色獅。"黃獅"即黃色獅。"鬃獅"即有鬃白色或赤色獅。"獸王"此中獸字雖于斑鹿等某些四足固定,此依一切普遍故顯示說"獸王即一切四足王"。"來臥此處"即住處,住所。"獅吼"即因忍諸危險,及害對敵得名"獅"獸王聲,然彼由此因於一切無畏轉故說"無畏吼"。于彼彼方去尋食義食物義故說"尋食即為食"。"一一"即于獸群獸眾因柔肉一一殺水牛林豬等為結合。故說"粗粗"。因一一性故欲彼一性。"依勇性"即依之。因勇性故"何殺此等弱生物"于少力生物起悲。

28.Vighāsoti parassa bhakkhitasesatāya virūpo ghāso vighāso, ucchiṭṭhaṃ. Tenāha 『『bhakkhitātirittamaṃsa』』nti, tasmiṃ vighāse, vighāsanimittanti attho. Asmimānadosenāti asmimānadosahetu, ahaṃkāranimittanti attho. So panassa asmimāno yathā uppajji, taṃ dassetuṃ 『『tatrāya』』ntiādi vuttaṃ.

『『Segālakaṃyevā』』tipi pāṭho, yathāvuttova attho. Bheraṇḍakaṃyevāti bheraṇḍasakuṇaravasadisaṃyeva, bheraṇḍo nāma eko pakkhī dvimukho, tassa kira saddo ativiya virūpo amanāpo. Tenāha 『『appiyaamanāpasaddamevā』』ti. Sammāpaṭipattiyā visesato suṭṭhu gatāti sugatā, sammāsambuddhā. Te apadāyanti sodhenti sattasantānaṃ etehīti sugatāpadānāni, tisso sikkhā. Yasmā tāhi te 『『sugatā』』ti lakkhīyanti, tā ca tesaṃ ovādabhūtā, tasmā 『『sugatalakkhaṇesū』』tiādi vuttaṃ. Yadi tā sugatassa lakkhaṇabhūtā, sāsanabhūtā ca, kathaṃ panesa pāthikaputto tattha tāsu sikkhāsu jīvati, ko tassa tāhi sambandhoti āha 『『etassa hī』』tiādi. Sambuddhānaṃ demāti dentīti buddhasaññāya dentīti adhippāyo. Tena esa…pe… jīvati nāma na sugatanvayaajjhupagamanato. 『『Tathāgate』』tiādi ekatte puthuvacananti āha 『『tathāgata』』ntiādi. Bahuvacanaṃ eva garusmiṃ ekasmimpi bahuvacanappayogato ekavacanaṃ viya vuttaṃ vacanavipallāsena.

29.Samekkhitvāti samaṃ katvā micchādassanena apekkhitvā, taṃ pana apekkhanaṃ tathā maññanamevāti āha 『『maññitvā』』ti. Pubbe vuttaṃ samekkhanampi maññanaṃ evāti vuttaṃ 『『amaññīti puna amaññitthā』』ti, tena aparāparaṃ tassa maññanappavattiṃ dasseti. Bheraṇḍakaravaṃ kosati vikkosatīti kotthu.

1. Te te pāṇe byāpādento ghasatīti byagghoti iminā nibbacanena 『『byaggho』』ti migarājassapi siyā nāmanti āha 『『byagghoti maññatīti sīhohamasmīti maññatī』』ti. Yadipi yathāvuttanibbacanavasena sīhopi 『『byaggho』』ti vattabbataṃ arahati, byaggha-saddo pana migarāje eva niruḷhoti dassento 『『sīhena vā』』tiādimāha.

2. Sīhena vicaritavane saṃvaḍḍhattā vuttaṃ 『『mahāvane suññavane vivaḍḍho』』ti.

34.Kilesabandhanāti taṇhābandhanato. Taṇhābandhanañhi thiraṃ daḷhabandhanaṃ dummocanīyaṃ. Yathāha –

『『Sārattarattā maṇikuṇḍalesu,

Puttesu dāresu ca yā apekkhā;

Etaṃ daḷhaṃ bandhanamāhu dhīrā,

Ohārinaṃ sithilaṃ duppamuñca』』nti. (dha. pa. 346; jā. 1.2.102);

Kilesabandhanāti vā dasavidhasaṃyojanato. Mahāviduggaṃ nāma cattāro oghā mahantaṃ jalaviduggaṃ viya anupacitakusalasambhārehi duggamaṭṭhena.

Aggaññapaññattikathāvaṇṇanā

我來為您直譯這段巴利文： 28. "食殘"即因他人食余故異形食為食殘,剩餘。故說"食剩餘肉",于彼食殘,因食殘義。"我慢過"即我慢過因,我作因義。然彼我慢如何生,為顯示說"此中"等。 "野干"亦讀,如前說義。"禿鷹"即如禿鷹鳥聲,禿鷹名一種二面鳥,其聲據說極異形不可意。故說"不愛不可意聲"。由正行殊勝極善去故善逝,正等覺。彼等以此凈眾生相續故善逝足跡,三學。因由彼等標知彼等"善逝",彼等為彼等教誡,故說"善逝相"等。若彼等善逝相及教,然此裸行者子如何于彼等學活命,何彼與彼等關係故說"因此"等。"諸佛我等與"即依佛想與義。由此此...名活命非從善逝承傳。"如來"等一義多數故說"如來"等。多數於一尊敬亦多數用故如一數說言違。 29. "正視"即平等邪見觀察,然彼觀察如是思即故說"思"。前說正視亦思故說"思即又思",由此顯示彼再再思轉。嗚禿鷹聲即呼故稱啼。 30. 害彼等生命吞噬故稱虎由此詞源"虎"亦可為獸王名故說"思虎即思我是獅"。雖由如前說詞源獅亦可說"虎",然虎字僅于獸王固定故顯示說"或獅"等。 31. 因由獅所行林增長故說"大林空林增長"。 34. "煩惱縛"即愛縛。因愛縛堅固牢縛難解。如說: "極著著寶耳環, 于子妻有希求; 此賢說堅固縛, 低下松難解脫。" "煩惱縛"或十種結。"大難渡"名四瀑流如大水難渡因未積善資糧故難行義。 勝智施設說釋

36.Imassa padassa. Idaṃ nāma lokassa agganti jānitabbaṃ, taṃ aggaññaṃ, so pana lokassa uppattikkamo pavatti paveṇī cāti āha 『『lokuppatticariyavaṃsa』』nti. Sammāsambodhito uttaritaraṃ nāma kiñci natthi pajānitabbesu, taṃ pana koṭiṃ katvā dassento 『『yāva sabbaññutaññāṇā pajānāmī』』ti āha. 『『Mama pajānanā』』ti assādento taṇhāvasena, 『『ahaṃ pajānāmī』』ti abhinivisanto diṭṭhivasena, 『『suṭṭhu pajānāmi sammā pajānāmī』』ti paggaṇhanto mānavasena na parāmasāmīti yojanā. 『『Paccattaññevā』』ti padaṃ 『『nibbuti viditā』』ti padadvayenāpi yojetabbaṃ 『『paccattaṃyeva uppāditā nibbuti ca paccattaṃyeva viditā』』ti, sayambhuñāṇena nibbattitā nibbuti sayameva viditāti attho. Aṭṭhakathāyaṃ pana 『『paccatta』』nti padaṃ vividhavibhattikaṃ hutvā āvuttinayena āvattatīti dassetuṃ 『『attanāyeva attanī』』ti vuttaṃ. Aviditanibbānāti appaṭiladdhanibbānā micchāpaṭipannattā. Pajānanampi hi tadadhigamavaseneva veditabbaṃ. Eti iṭṭhabhāvena pavattatīti ayo, sukhaṃ. Tappaṭikkhepena anayo, dukkhaṃ. Tadeva hitasukhassa byasanato byasanaṃ.

37.Taṃ dassentoti bhagavāpi 『『aññatitthiyo tattha sārasaññī』』ti taṃ dassento. Ādhipaccabhāvenāti ādhipaccasabhāvena. Yassa ācariyavādassa vasena puriso 『『ācariyo』』ti vuccati, so ācariyavādo ācariyabhāvoti āha 『『ācariyabhāvaṃ ācariyavāda』』nti. Etthāti ācariyavāde. Iti katvāti iminā kāraṇena. Soti ācariyavādo. 『『Aggaññaṃ』』 tveva vutto aggaññavisayattā. Kena vihitanti kena pakārena vihitaṃ. Tenāha 『『kena vihitaṃ kinti vihita』』nti. Brahmajāleti brahmajālasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 1.28). Tattha hi vitthārato vuttavidhiṃ idha atidisati, pāḷi pana tattha ceva idha ca ekasadisā vāti.

1. Khiḍḍā padosikā mūlabhūtā ettha santīti khiḍḍāpadosikaṃ, ācariyakaṃ. Tenevāha 『『khiḍḍāpadosikamūlaka』』nti. Manopadosikanti etthāpi eseva nayo.

2. Yena vacanena abbhācikkhanti, tassa avijjamānatā nāma atthavasenevāti āha 『『asaṃvijjamānaṭṭhenā』』ti. Tucchā, musāti ca karaṇatthe paccattavacananti āha 『『tucchena, musāvādenā』』ti. Vacanassa antosāraṃ nāma aviparīto atthoti tadabhāvenāha 『『antosāravirahitenā』』ti. Abhiācikkhantīti abhibhavitvā ghaṭṭentā kathenti, akkosantīti attho. Viparītasaññoti ayāthāvasañño. Subhaṃ vimokkhanti 『『subha』』nti vuttavimokkhaṃ. Vaṇṇakasiṇanti sunīlakasupītakādivaṇṇakasiṇaṃ. Sabbanti yaṃ subhaṃ, asubhañca vaṇṇakasiṇaṃ, tañca sabbaṃ. Na asubhanti asubhampi 『『asubha』』nti tasmiṃ samaye na sañjānāti, atha kho 『『subhaṃ』』 tveva sañjānātīti attho. Viparītā ayāthāvagāhitāya, ayāthāvavāditāya ca.

3. Yasmā so paribbājako avissaṭṭhamicchāgāhitāya sammā appaṭipajjitukāmo sammāpaṭipannaṃ viya maṃ samaṇo gotamo, bhikkhavo ca sañjānantūti adhippāyena 『『tathā dhammaṃ desetu』』ntiādimāha, tasmā vuttaṃ 『『mayā etassa…pe… vaṭṭatī』』ti. Mammanti mammappadesaṃ pīḷājananaṭṭhānaṃ. Suṭṭhūti sakkaccaṃ. Yathā na vinassati, evaṃ anurakkha.

Vāsanāyāti kilesakkhayāvahāya paṭipattiyā vāsanāya. Sesaṃ suviññeyyamevāti.

Pāthikasuttavaṇṇanāya līnatthappakāsanā.

1. Udumbarikasuttavaṇṇanā

Nigrodhaparibbājakavatthuvaṇṇanā

我來為您直譯這段巴利文： 36. "此句"。"此名世間至"應知,彼至知,然彼世間生起次第傳統故說"世間生起行傳"。于正等覺智上更無任何可知,然以彼為頂點顯示說"乃至一切知智我知"。"我知"即貪味依貪,"我知"即執著依見,"善知正知"即舉依慢不執為結合。"唯自證"句與"涅槃已知"二句應結合爲"唯自證生涅槃及唯自證已知",以自覺智生涅槃自知義。然註釋中"自證"句為多格轉依轉說方法故顯示說"唯自於自"。"未知涅槃"即未得涅槃因邪行。因知亦依彼證應知。善行為利,樂。彼對立為非利,苦。彼即因善樂破滅故破滅。 37. "顯示彼"即世尊亦"他道于彼有實想"顯示彼。"增上性"即增上自性。依何師說人稱"師",彼師說為師性故說"師性師說"。"此中"即師說中。"如是作"即以此因。"彼"即師說。但說"至知"因至知境。"何施設"即何種施設。故說"何施設如何施設"。"梵網"即梵網註釋。因彼處廣說方法此處指示,然經于彼此相同。 41. 有戲損為根於此故戲損,師論。故說"戲損根"。"意損"於此亦此理。 47. 以何言誹謗,彼無有性即依義力故說"無有義"。"空"、"妄"為作格主格故說"以空、以妄語"。言內實名不顛倒義故由彼無說"離內實"。"誹謗"即勝害說,罵義。"顛倒想"即非如實想。"凈解脫"即說"凈"解脫。"色遍"即極青極黃等色遍。"一切"即彼凈及不凈色遍,彼一切。"非不凈"即不凈亦于彼時不想"不凈",然即想"凈"義。顛倒因非如實執,非如實說。 48. 因彼外道未舍邪執不欲正行以"如我正行沙門喬答摩及比丘知"意說"如是說法"等,故說"於我此...應"。"要害"即要害處生苦處。"善"即恭敬。如不失如是護。 "熏習"即滅煩惱行熏習。余極易知。 波梯迦經註釋義疏。 優曇婆羅經註釋 尼拘陀外道事釋

49.Udumbarikāyāti sambandhe sāmivacananti āha 『『udumbarikāya deviyā santake paribbājakārāme』』ti. 『『Udumbarikāya』』nti vā pāṭho, tathā sati adhikaraṇe etaṃ bhummaṃ. Ayañhettha attho udumbarikāya rañño deviyā nibbattito ārāmo udumbarikā, tassaṃ udumbarikāyaṃ. Tenāha 『『udumbarikāya deviyā santake』』ti. Tāya hi nibbattito tassā santako. Varaṇādipāṭhavasena cettha nibbattatthabodhakassa saddassa adassanaṃ. Sandhānoti bhinnānampi tesaṃ sandhāpanena 『『sandhāno』』ti evaṃ laddhanāmo. Saṃvaṇṇitoti pasaṃsito. Iriyatīti pavattati. Ariyena ñāṇenāti kilesehi ārakattā ariyena lokuttarena ñāṇena. Ariyāya vimuttiyāti suvisuddhāya lokuttaraphalavimuttiyā.

Divā-saddo dina-saddo viya divasapariyāyo, tassa visesanabhāvena vuccamāno divā-saddo savisesaṃ divasabhāgaṃ dīpetīti āha 『『divasassa divā』』tiādi. Yasmā samāpannassa cittaṃ nānārammaṇato paṭisaṃhataṃ hoti, jhānasamaṅgī ca pavivekūpagamanena saṅgaṇikābhāvato ekākiyāya nilīno viya hoti, tasmā vuttaṃ 『『tato tato…pe… gato』』ti. Mano bhavanti manaso vivaṭṭanissitaṃ vaḍḍhiṃ āvahantīti manobhāvaniyāti āha 『『manavaḍḍhakāna』』ntiādi. Unnamati na saṅkucati, alīnañca hotīti attho.

51.Yāvatāti yāvantoti ayamettha atthoti āha 『『yattakā』』ti. Tesanti niddhāraṇe sāmivacanaṃ. Niddhāraṇañca kenaci visesena icchitabbaṃ. Yehi ca guṇavisesehi samannāgatā bhagavato sāvakā upāsakā rājagahe paṭivasanti, ayañca tehi samannāgatoti imaṃ visesaṃ dīpetuṃ 『『tesaṃ abbhantaro』』ti vuttaṃ. Tenāha 『『bhagavato kirā』』tiādi.

52.Tesanti paribbājakānaṃ. Kathāyāti tiracchānakathāya. Dassanenāti diṭṭhidassanena. Ākappenāti vesena. Kuttenāti kiriyāya. Ācārenāti aññamaññasmiṃ ācaritabbaācārena. Vihārenāti rattindivaṃ viharitabbaviharaṇena. Iriyāpathenāti ṭhānādiiriyāpathena. Aññākāratāya aññatitthe niyuttāti aññatitthiyā. Saṅgantvā samāgantvā rāsī hutvā parehi nisinnaṭṭhāne. Araññāni ca tāni vanapatthāni cāti araññavanapatthāni. Tattha yaṃ araññakaṅganipphādakaṃ āraññakānaṃ, taṃ 『『arañña』』nti veditabbaṃ. Vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasīyati na vappīyati. Vuttañhetaṃ 『『vanapatthanti dūrānametaṃ senāsanānaṃ adhivacana』』nti 『『vanapatthanti vanasaṇḍānametaṃ senāsanānaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana』』nti (vibha. 531). Tena vuttaṃ 『『gāmūpacārato muttānī』』tiādi. Pantānīti pariyantāni atidūrāni. Tenāha 『『dūratarānī』』tiādi. Vihārūpacārenāti vihārassa upacārappadesena. Addhikajanassāti maggagāmino janassa. Mandasaddānīti uccāsaddamahāsaddābhāvato tanusaddāni. Manussehi samāgamma ekajjhaṃ pavattitasaddo nigghoso, tassa yasmā attho dubbibhāvito hoti, tasmā vuttaṃ 『『avibhāvitatthena nigghosenā』』ti. Vigatavātānīti vigatasaddāni. 『『Rahassa karaṇassa yuttānī』』ti imināpi tesaṃ ṭhānānaṃ araññalakkhaṇayuttataṃ, janavivittataṃ, vanavivittameva ca vibhāveti, tathā 『『ekībhāvassa anurūpānī』』ti iminā.

我來為您直譯這段巴利文： 49. "優曇婆"為關係屬格故說"優曇婆天女所屬外道園"。或讀"優曇婆",如是此處格。因此義優曇婆王天女所生園為優曇婆,于彼優曇婆。故說"優曇婆天女所屬"。因彼所生為彼所屬。此中依瓦拉那等讀不見表示所生義聲。"珊丹"即因和合彼等破裂得名"珊丹"。"稱讚"即讚歎。"行"即轉起。"聖智"即因遠離煩惱故聖出世間智。"聖解脫"即極清凈出世間果解脫。 日字如日字為日同義,彼說為差別修飾的日字顯示差別日分故說"日之日"等。因入定者心從種種所緣收攝,具定者由趣寂離故無群眾如獨隱故說"從彼...去"。心增即令心向離系趣增長故心增說"增心"等。高起不萎縮,無怯義。 51. "乃至"即如此此中義故說"多少"。"彼等"為區別屬格。區別應以某差別欲求。由具何功德差別世尊聲聞優婆塞住王舍城,此亦具彼等顯示此差別說"彼等內"。故說"據說世尊"等。 52. "彼等"即諸外道。"談"即畜生談。"見"即見解見。"狀"即形相。"作"即行為。"行"即互相應行行。"住"即晝夜應住住。"威儀"即住等威儀。因異形相從事他道故他道者。集會群集於他所坐處。林又彼等深林為林深林。此中何成林道成林者,彼應知"林"。深林即離村邊人無行處,此中不耕不種。因說此"深林為遠離住處之稱""深林為林密之稱","深林為可怖之稱","深林為令毛豎之稱","深林為邊際之稱","深林為人不行之稱住處"。故說"離村行"等。"遠離"即邊際極遠。故說"更遠"等。"寺行"即寺之行處。"行路者"即路行人。"少聲"即因無高聲大聲故細聲。人集會共發聲為響,因彼義難分別故說"義難分別響"。"離風"即離聲。由"應作隱私

53.Kenāti hetumhi, sahayoge ca karaṇavacananti āha 『『kena kāraṇena kena puggalena saddhi』』nti. Ekopi hi vibhattiniddeso anekatthavibhāvano hoti, tathā taddhitatthapadasamāhāreti.

Saṃsandananti ālāpasallāpavasena kathāsaṃsandanaṃ. Ñāṇabyattabhāvanti byattañāṇabhāvaṃ, so pana parassa vacane uttaradānavasena, parena vā vuttauttare paccuttaradānavasena siyāti āha 『『uttarapaccuttaranayenā』』ti. Yo hi parassa vacanaṃ tipukkhalena nayena rūpeti, tathā parassa rūpanavacanaṃ jātibhāvaṃ āpādeti, tassa tādisaṃ vacanasabhāvaṃ ñāṇaveyyattiyaṃ vibhāveti pākaṭaṃ karotīti. Suññāgāresu naṭṭhāti suññāgāresu nivāsesu naṭṭhā vinaṭṭhā abhāvaṃ gatā. Nāssa paññā nasseyya tehi tehi katapucchanapaṭipucchananimittaṃ nānāpaṭibhānuppattiyā visāramāpannaṃ pucchitaṃ pañhaṃ vissajjetuṃ asamatthatāya. Orodheyyāmāti nirussāhaṃ viya karontā avarodheyyāma, taṃ parassa orodhanaṃ vādajālena vinandhanaṃ viya hotīti āha 『『vinandheyyāmā』』ti . Tadatthaṃ tena tucchakumbhinidassanaṃ kataṃ, taṃ byatirekamukhena dassetuṃ 『『pūritaghaṭo hī』』tiādi vuttaṃ.

Balaṃ dīpentoti abhūtameva attano ñāṇabalaṃ pakāsento. Asambhinnanti jātisambhedābhāvena asambhinnaṃ. Aññajātisambhede sati assatarassa assassa jātabhāvo viya sīhassapi sīhathāmābhāvo siyāti āha 『『asambhinnakesarasīha』』nti. Ṭhānaso vāti taṅkhaṇe eva.

1. 『『Sumāgadhā nāma nadī』』ti keci, taṃ micchāti dassento 『『sumāgadhā nāma pokkharaṇī』』ti vatvā tassā pokkharaṇibhāvassa suttantare āgatataṃ dassetuṃ 『『yassā tīre』』tiādi vuttaṃ. Morānaṃ nivāpo etthāti moranivāpo. Byadhikaraṇānampi hi padānaṃ bāhiratthasamāso hotiyeva yathā 『『urasilomo』』ti. Atha vā nivutthaṃ etthāti nivāpo, morānaṃ nivāpo moranivāpo, morānaṃ nivāpadinnaṭṭhānaṃ. Tenāha 『『yattha morāna』』ntiādi. Yasmā nigrodho tapojigucchavādo, sāsane ca bhikkhū attakilamathānuyogaṃ vajjetvā bhāvanānuyogena paramassāsappatte viharante passati, tasmā 『『kathaṃ nu kho samaṇo gotamo kāyakilamathena vināva sāvake vinetī』』ti sañjātasandeho 『『ko nāma so』』tiādinā bhagavantaṃ pucchi. Assasati anusaṅkitaparisaṅkito hoti etenāti assāso, pītisomanassanti āha 『『assāsappattāti tuṭṭhippattā somanassappattā』』ti. Adhiko seṭṭho āsayo nissayo ajjhāsayoti āha 『『uttamanissayabhūta』』nti. Ādibhūtaṃ purātanaṃ seṭṭhacariyaṃ ādibrahmacariyaṃ, lokuttaramagganti attho. Tathā hesa sabbabuddhapaccekabuddhasāvakehi teneva ākārena adhigato. Tenāha 『『purāṇa…pe… ariyamagga』』nti. Tathā hi taṃ bhagavā 『『addasa purāṇaṃ maggaṃ purāṇamañjasa』』nti avoca. Pūretvā bhāvanāpāripūrivasena. 『『Pūretvā』』ti vā idaṃ 『『ajjhāsayaṃ ādibrahmacariya』』nti ettha pāṭhasesoti vadanti. 『『Ajjhāsayaṃ ādibrahmacariyaṃ paṭijānanti assāsappattā』』ti evaṃ vā ettha yojanā.

Tapojigucchāvādavaṇṇanā

1. Pakatā hutvā vicchinnā vippakatāti āha 『『aniṭṭhitāva hutvā ṭhitā』』ti.

我來為您直譯這段巴利文： 53. "以何"為因與俱用作格故說"以何因與何人共"。因一格指示顯示多義,如是後綴義語合。 "相應"即依交談方式語相應。"智顯現"即顯智性,然彼依於他語作答,或依他說答作反答故說"答反答方式"。因誰以三矢方式形成他語,如是令他形成語成性,顯示彼如是語性智巧明顯。"空舍失"即于空舍住處失壞趣無。彼慧不失因彼彼作問反問因種種辯才產生熟不能答所問問。"圍困"即令如無力圍困,彼他圍困如以論網纏故說"纏"。為此作空甕譬喻,為顯示對比說"滿甕"等。 "顯力"即顯示非有自智力。"不雜"即因無種雜故不雜。若有他種雜則如騾之馬性,獅亦無獅力故說"不雜鬃獅"。"即住"即即刻。 54."善摩揭陀名河"有說,顯示彼邪說"善摩揭陀名池"已,為顯示彼池性于經處來說"于彼岸"等。"孔雀食"因此孔雀食。因異處語亦有外義合如"胸毛"。或已住此故食,孔雀食孔雀食,孔雀食施處。故說"于彼孔雀"等。因尼拘陀為苦行厭惡說,于教中見比丘離身苦重依修習得最勝慰故生疑"云何沙門喬答摩離身苦教誡弟子"以"何名彼"等問世尊。由此慰安所疑慮故慰,喜悅故說"得慰即得喜得悅"。增上勝所依意樂故說"最勝所依"。本初初古勝行初梵行,出世間道義。因此如是一切佛辟支佛聲聞如是形相證得。故說"古...聖道"。如是彼世尊說"見古道古道"。充滿依修習圓滿力。或"充滿"此為"意樂初梵行"此中余讀有說。或此中結合"意樂初梵行自認得慰"如是。 苦行厭惡說釋 55. 作為斷為未作故說"未完即住"。

56.Vīriyena pāpajigucchanavādoti lūkhapaṭipattisādhanena vīriyena attataṇhāvinodanavasena pāpakassa jigucchanavādo. Jigucchatīti jiguccho, tabbhāvo jegucchaṃ, adhikaṃ jegucchaṃ adhijegucchaṃ, ativiya pāpajigucchanaṃ, tasmiṃ adhijegucche. Kāyadaḷhībahulaṃ tapatīti tapo, attakilamathānuyogavasena pavattaṃ vīriyaṃ, tena kāyadaḷhībahulatānimittassa pāpassa jigucchanaṃ, virajjanampi tapojigucchāti āha 『『vīriyena pāpajigucchā』』ti. Ghāsacchādanasenāsanataṇhāvinodanamukhena attasnehavirajjananti attho. Upari vuccamānesu nānākāresu acelakādivatesu ekajjhaṃ samādinnānaṃ parisodhanamevettha pāripūraṇaṃ, na sabbesaṃ anavasesato samādānaṃ tassa asambhavatoti āha 『『paripuṇṇāti parisuddhā』』ti. Parisodhanañca nesaṃ sakasamayasiddhena nayena paṭipajjanameva. Vipariyāyena aparisuddhatā veditabbā.

57.『『Ekaṃ pañhampi na kathetī』』ti paṭhamaṃ attanā pucchitapañhassa akathitattā vuttaṃ.

Tapanissitakoti attakilamathānuyogasaṅkhātaṃ tapaṃ nissāya samādāya vattanako. Sīhanādeti sīhanādasuttavaṇṇanāyaṃ. Yasmā tattha vitthāritanayena veditabbāni, tasmā tassā atthappakāsanāya vuttanayenapi veditabbāni.

Upakkilesavaṇṇanā

1. 『『Sammā ādiyatī』』ti vatvā sammā ādiyanañcassa daḷhaggāho evāti āha 『『daḷhaṃ gaṇhātī』』ti. 『『Sāsanāvacarenāpi dīpetabba』』nti vatvā taṃ dassetuṃ 『『ekacco hī』』tiādi vuttaṃ, tena dhutaṅgadharatāmattena attamanatā, paripuṇṇasaṅkappatā sammāpaṭipattiyā upakkilesoti imamatthaṃ dasseti, na yathāvuttatapasamādānadhutaṅgadharatānaṃ satipi aniyyānikatte sadisatanti daṭṭhabbaṃ.

『『Duvidhassāpīti 『attamano hoti paripuṇṇasaṅkappo』ti ca evaṃ upakkilesabhedena vuttassa duvidhassāpi tapassino』』ti keci. Yasmā pana aṭṭhakathāyaṃ sāsanikavasenāpi attho dīpito, tasmā bāhirakassa, sāsanikassa cāti evaṃ duvidhassāpi tapassinoti attho veditabbo. Tathā ceva hi uparipi atthavaṇṇanaṃ vakkhatīti. Ettāvatāti yadidaṃ 『『ko añño mayā sadiso』』ti evaṃ atimānassa, aniṭṭhitakiccasseva ca 『『alamettāvatā』』ti evaṃ atimānassa ca uppādanaṃ, ettāvatā.

Ukkaṃsatīti ukkaṭṭhaṃ karoti. Ukkhipatīti aññesaṃ upari khipati, paggaṇhātīti attho. Paraṃ saṃhāretīti paraṃ saṃharaṃ nihīnaṃ karoti. Avakkhipatīti adho khipati, avamaññatīti attho.

Mānamadakaraṇenāti mānasaṅkhātassa madassa karaṇena uppādanena. Mucchitohotīti mucchāpanno hoti, sā pana mucchāpatti abhijjhāsīlabbataparāmāsakāyaganthehi gadhitacittatā, tattha ca atilaggabhāvoti āha 『『gadhito ajjhosanno』』ti. Pamajjanañcettha pamajjanamevāti āha 『『pamādamāpajjatī』』ti. Kevalaṃ dhutaṅgasuddhiko hutvā kammaṭṭhānaṃ ananuyuñjanto tāya eva dhutaṅgasuddhikatāya attukkaṃsanādivasena pavatteyyāti dassetuṃ 『『sāsane』』tiādi vuttaṃ. Tenāha 『『dhutaṅgameva…pe… paccetī』』ti.

59.Teyeva paccayā. Suṭṭhu katvā paṭisaṅkharitvā laddhāti ādaragāravayogena sakkaccaṃ abhisaṅkharitvā dānavasena upanayavasena laddhā. Vaṇṇabhaṇananti guṇakittanaṃ. Assāti tapassino.

我來為您直譯這段巴利文： 56. "精進厭惡惡說"即以粗行成就精進依離自愛方式惡厭惡說。厭惡為厭,彼性為厭性,過厭性為過厭,極惡厭惡,于彼過厭。身堅多苦為苦,依隨行自苦轉精進,由彼身堅多因惡厭惡,離染亦苦厭故說"精進惡厭"。依食衣住處愛離染門離自愛義。于上說諸相裸行等戒中一處受持清凈即此圓滿,非一切無餘受持因彼不可能故說"圓滿即清凈"。彼等清凈即依自宗成就方式行。反之應知不清凈。 57. "一問亦不說"因最初自問問不說故說。 "依苦"即依隨行自苦名苦而住。"獅吼"即獅吼經註釋。因彼處應依廣說方式知,故依彼義顯說方式亦應知。 隨煩惱釋 58. 說"正受持"已正受持為堅取故說"堅取"。說"應依教行亦說"已為顯示彼說"有一"等,由此顯示此義僅持頭陀滿意,滿思惟為正行隨煩惱,不應見如說受持苦持頭陀雖非出離同等。 "二種亦"即"滿意滿思惟"如是依隨煩惱差別說二種苦行者有說。然因註釋亦依教者顯義,故應知外道及教者如是二種苦行者義。如是上亦將說義釋。"乃至"即此"誰他如我"如是生過慢,未盡事即"足爾許"如是生過慢,乃至。 "舉高"即作勝。"舉上"即舉於他上,取義。"攝他"即攝他作劣。"貶下"即下擲,輕視義。 "作慢醉"即作名慢醉生。"迷醉"即得迷,然彼得迷為貪身繫邪見身繫纏心,于彼極著故說"貪著執著"。此中放逸即放逸故說"陷放逸"。僅成頭陀凈者不修習業處由彼頭陀凈性依舉自等方式轉故顯示說"于教"等。故說"僅頭陀...重視"。 59. 彼等資具。"善作整理得"即以恭敬瑜伽恭敬修治依施依近得。"說美"即說功德。"彼"即苦行者。

60.Vodāsanti byāsanaṃ, vibhajjananti attho. Taṃ panettha vibhajjanaṃ dvidhā icchitanti āha 『『dvebhāgaṃ āpajjatī』』ti. Dve bhāge karoti ruccanāruccanavasena . Gedhajātoti sañjātagedho. Mucchanaṃ nāma sativippavāseneva hoti, na satiyā satīti āha 『『samuṭṭhassatī』』ti. Ādīnavamattampīti gadhitādibhāvena paribhoge ādīnavamattampi na passati. Mattaññutāti paribhoge mattaññutā. Paccavekkhaṇaparibhogamattampīti paccavekkhaṇamattena paribhogampi ekavāraṃ paccavekkhitvāpi paribhuñjanampi na karoti.

61.Vicakkasaṇṭhānāti vipulatamacakkasaṇṭhānā. Sabbassa bhuñjanato ayokūṭasadisā dantā eva dantakūṭaṃ.Apasādetīti pasādeti. Acelakādivasenāti acelakavatādivasena. Lūkhājīvinti sallekhapaṭipattiyā lūkhajīvikaṃ.

62.Tapaṃ karotīti bhāvanāmanasikāralakkhaṇaṃ tapaṃ carati caranto viya hoti. Caṅkamaṃ otarati bhāvanaṃ anuyuñjanto viya. Vihāraṅgaṇaṃ sammajjati vattapaṭipattiṃ pūrento viya.

『『Ādassayamāno』』ti vā pāṭho.

Kiñcivajjanti kiñci kāyikaṃ vā vācasikaṃ vā dosaṃ. Diṭṭhigatanti viparītadassanaṃ. Aruccamānanti attano siddhante paṭikkhittabhāvena aruccamānaṃ. Ruccati meti 『『kappati me』』ti vadati. Anujānitabbanti tacchāviparītabhūtabhāvena 『『evameta』』nti anujānitabbaṃ. Savanamanohāritāya 『『sādhu suṭṭhū』』ti anumoditabbaṃ.

1. Kujjhanasīlatāya kodhano. Vuttalakkhaṇo upanāho etassa atthīti upanāhī. Evaṃbhūto ca taṃsamaṅgī hotīti 『『samannāgato hotī』』ti vuttaṃ. Esa nayo ito paresupi.

Ayaṃ pana viseso – issati usūyatīti ussukī. Saṭhanaṃ asantaguṇasambhāvanaṃ saṭho, so etassa atthīti saṭho. Santadosapaṭicchādanasabhāvā māyā, māyā etassa atthīti māyāvī. Garuṭṭhāniyānampi paṇipātākaraṇalakkhaṇaṃ thambhanaṃ thaddhaṃ, tamettha atthīti thaddho. Guṇehi samānaṃ, adhikañca atikkamitvā nihīnaṃ katvā maññanasīlatāya atimānī. Asantaguṇasambhāvanatthikatāsaṅkhātā pāpā lāmakā icchā etassāti pāpiccho. Micchā viparītā diṭṭhi etassāti micchādiṭṭhiko. 『『Idameva saccaṃ, moghamañña』』nti (ma. ni. 187, 202, 427; 3.27, 29; udā. 55; mahāni. 20; netti. 58) evaṃ attanā attābhiniviṭṭhatāya satā diṭṭhi sandiṭṭhi, tameva parāmasatīti sandiṭṭhiparāmāsī. Aṭṭhakathāyaṃ pana 『『sayaṃ diṭṭhi sandiṭṭhī』』ti vatthuvasena attho vutto. Ā bāḷhaṃ viya dhīyatīti ādhānanti āha 『『daḷhaṃ suṭṭhu ṭhapita』』nti. Yathāgahitaṃ gāhaṃ paṭinissajjanasīlo paṭinissaggī, tappaṭikkhepena duppaṭinissaggī. Paṭisedhattho hi ayaṃ du-saddo yathā 『『duppañño, (ma. ni. 1.449) dussīlo』』ti (a. ni. 5.213; 10.75; pārā. 195; dha. pa. 308) ca.

Parisuddhapapaṭikappattakathāvaṇṇanā

64.Idha nigrodha tapassīti yathānukkantaṃ purimapāḷiṃ nigamanavasena ekadesena dasseti. Tenāha 『『evaṃ bhagavā』』tiādi. Gahitaladdhinti 『『acelakādibhāvo seyyo, tena ca saṃsārasuddhi hotī』』ti evaṃ gahitaladdhiṃ. Rakkhitaṃ tapanti tāya laddhiyā samādiyitvā rakkhitaṃ acelakavatāditapaṃ. 『『Sabbameva saṃkiliṭṭha』』nti iminā yaṃ vakkhati parisuddhapāḷivaṇṇanāyaṃ 『『lūkhatapassino ceva dhutaṅgadharassa ca vasena yojanā veditabbā』』ti (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 60. "分別"即破壞,分解義。然此中分解欲二種故說"成二分"。作二分依喜不喜。"生貪"即已生貪。迷醉名以失念故,非有念故說"忘念"。"過患量亦"即以貪等性于受用過患量亦不見。"知量"即受用知量。"觀察受用量亦"即僅觀察受用亦一次觀察后受用亦不作。 61. "車圈形"即廣大車圈形。一切食如鐵棒齒即齒棒。"不凈"即凈。"依裸行等"即依裸行戒等。"粗生活"即減少行粗生活。 62. "作苦行"即修習作意相苦行行如行。入經行如修習。掃寺院如圓滿行義。 或讀"示現"。 "某過"即某身或語過。"見"即顛倒見。"不喜"即依自宗遮止不喜。"喜我"即說"適我"。"應許"即依真非顛倒狀"如是此"應許。依聽意樂應隨喜"善極"。 63. 因忿怒性故忿。有所說相惱害故惱害。如是而具彼故說"具"。此理於此后亦。 然此差別:"嫉妒嫉故嫉。欺即不實功德信賴,彼有此故欺。誑為覆實過性,有誑故誑。對尊處亦不作禮拜相僵即僵,此處有彼故僵。因以功德等及勝越作劣思惟性故過慢。有無實功德信賴無名惡劣欲故惡欲。有邪顛倒見故邪見。'此真余虛'如是由自固著見為自見,執著彼故執自見。然註釋中說"自見"依事義。極如置故住說"堅善置"。舍所取執性為舍,彼相反故難捨。因此難字為遮義如'惡慧、惡戒'。" 清凈外皮得說釋 64. "此尼拘陀苦行者"即隨所說前經依結論一分顯示。故說"如是世尊"等。"所取見"即"裸行等勝,由彼輪迴清凈"如是所取見。"護苦行"即依彼見受持所護裸行等苦行。由"一切染污"顯示將於清凈文釋說"應知依粗苦行者及持頭陀者結合"。;

3.64), tassa parikappitarūpassa lūkhassa tapassinoti ayamettha adhippāyoti dasseti. 『『Parisuddhapāḷidassanattha』』nti ca iminā titthiyānaṃ vasena pāḷi yevettha labbhati, na pana tadatthoti dasseti. Vuttavipakkhavasenāti vuttassa atthassa paṭipakkhavasena, paṭikkhepavasenāti attho. Tasmiṃ ṭhāneti hetuatthe bhummanti tassa hetuatthena karaṇavacanena atthaṃ dassento 『『evaṃ so tenā』』tiādimāha. Uttari vāyamamānoti yathāsamādinnehi dhutadhammehi aparituṭṭho, apariyositasaṅkappo ca hutvā upari bhāvanānuyogavasena sammāvāyāmaṃ karonto.

69.Ito paranti ito yathāvuttanayato paraṃ. Aggabhāvaṃ vā sārabhāvaṃ vāti tapojigucchāya aggabhāvaṃ vā sārabhāvaṃ vā ajānanto. 『『Ayamevassa aggabhāvo sārabhāvo』』ti maññamāno 『『aggappattā, sārappattā cā』』ti āha.

Parisuddhatacappattādikathāvaṇṇanā

1. Yamanaṃ saṃyamanaṃ yāmo, hiṃsādīnaṃ akaraṇavasena catubbidho yāmova cātuyāmo, so eva saṃvaro, tena saṃvuto guttasabbadvāro cātuyāmasaṃvarasaṃvuto. Tenāha 『『catubbidhena saṃvarena pihito』』ti. Atipātanaṃ hiṃsananti āha 『『pāṇaṃ na hanatī』』ti. Lobhacittena bhāvitaṃ sambhāvitanti katvā bhāvitaṃ nāma pañca kāmaguṇā. Ayañca tesu tesaṃyeva samudācāro maggoṭṭhāpakaṃ viyāti āha 『『tesaṃ saññāyā』』ti.

Etanti abhiharaṇaṃ, hīnāya anāvattanañca. Tenāha 『『so abhiharatīti ādilakkhaṇa』』nti. Abhiharatīti abhibuddhiṃ neti. Tenāha 『『uparūpari vaḍḍhetī』』ti. Cakkavattināpi pabbajitassa abhivādanādi karīyatevāti pabbajjā seṭṭhā guṇavisesayogato, dosavirahitato ca, yato sā paṇḍitapaññattā vuttā. Gihibhāvo pana nihīno tadubhayābhāvatoti āha 『『hīnāya gihibhāvatthāyā』』ti.

71.Tacappattāti tacaṃ pattā, tacasadisā hotīti attho.

1. Titthiyānaṃ vasenāti titthiyānaṃ samayavasena. Nesanti titthiyānaṃ. Tanti dibbacakkhuṃ. Sīlasampadāti sabbākārasampannaṃ catupārisuddhisīlaṃ. Tacasārasampattitoti tacatapojigucchāyāsārasampattito. Visesabhāvanti visesasabhāvaṃ.

Acelakapāḷimattampīti acelakapāḷiāgatatthamattampi natthi, tasmā mayaṃ anassāma vinaṭṭhāti attho. A-kāro vā nipātamattaṃ, nassāmāti vinassāma. Kuto parisuddhapāḷīti kuto eva amhesu parisuddhapāḷiāgatapaṭipatti. Esa nayo sesesupi. Sutivasenāpīti sotapathāgamanamattenāpi na jānāma.

Nigrodhassapajjhāyanavaṇṇanā

75.Assāti sandhānassa gahapatissa. Kakkhaḷanti pharusaṃ. Durāsadavacananti avattabbavacanaṃ. Yasmā pharusavacanaṃ yaṃ uddissa payuttaṃ, tasmiṃ khamāpite khamāpakassa paṭipākatikaṃ hoti, tasmā 『『ayaṃ mayī』』tiādi vuttaṃ.

76.Bodhatthāya dhammaṃ deseti, na attano buddhabhāvaghosanatthāya. Vādatthāyāti paravādabhañjanavādatthāya. Rāgādisamanatthāya dhammaṃ deseti, na antevāsikamyatāya. Oghanittharaṇatthāyāti caturoghanittharaṇatthāya dhammaṃ deseti sabbaso orapārātiṇṇamāvahattā desanāya. Sabbakilesaparinibbānatthāya dhammaṃ deseti kilesānaṃ lesenapi desanāya aparāmaṭṭhabhāvato.

Brahmacariyapariyosānādivaṇṇanā

我來為您直譯這段巴利文： 64(續). 此處顯示所設想粗苦行者義。由"為顯示清凈文"顯示此中僅依外道文得,非彼義。"依說對立"即依所說義對立,依遮止義。"于彼處"即處格為因義,顯示彼因義具格義故說"如是彼由彼"等。"上精進"即不滿所受持頭陀法,未盡思惟而依上修習方式作正精進。 69. "此後"即此所說方式后。"勝性或實性"即不知苦厭勝性或實性。思"此即彼勝性實性"故說"得勝及得實"。 清凈里皮得等說釋 70. 製爲調御製,依不作害等方式四種制即四制,彼即律,由彼律護一切門四制律護。故說"以四種律覆"。殺害為害故說"不害生"。作意遍作依貪心故作意名五欲。此于彼彼等轉如道住故說"彼等想"。 "此"即持來及不退劣。故說"彼持來等相"。"持來"即令增上。故說"上上增"。由轉輪王亦對出家作禮拜等故出家勝因功德殊勝合及離過,故說彼智者施設。在家性劣因二者無故說"為劣在家性"。 71. "得皮"即得皮,如皮義。 74. "依外道"即依外道宗。"彼等"即外道。"彼"即天眼。"戒圓滿"即一切種圓滿四清凈戒。"皮實圓滿"即皮苦厭實圓滿。"殊勝性"即殊勝自性。 "裸行文量亦"即無裸行文所來義量亦,故我等失壞義。或無字僅虛詞,失即壞。"何況清凈文"即我等何有清凈文所來行。余亦此理。"依聞亦"即僅至聞路亦不知。 尼拘陀憂鬱釋 75. "彼"即山達那居士。"粗"即惡。"難入語"即不應語。因惡語于所向彼忍時令忍者復原,故說"此於我"等。 76. 為覺義說法,非為自佛性聲。"為論"即為破他論論。為調貪等說法,非為求弟子。"為渡暴流"即為渡四暴流說法因說能令完全渡彼岸此岸。為一切煩惱般涅槃說法因說不染著煩惱絲毫。 梵行究竟等釋

77.Idaṃ sabbampīti sattavassato paṭṭhāya yāva 『『sattāha』』nti padaṃ, idaṃ sabbampi vacanaṃ. Asaṭho pana amāyāvī ujujātiko tikkhapañño ugghaṭitaññūti adhippāyo. So hi taṃmuhutteneva arahattaṃ pattuṃ sakkhissatīti. Vaṅkavaṅkoti kāyavaṅkādīhipi vaṅkehi vaṅko jimho kuṭilo. 『『Saṭhaṃ panāhaṃ anusāsituṃ na sakkomī』』ti na idaṃ bhagavā kilāsubhāveneva vadati, atha kho tassa abhājanabhāveneva.

78.Pakatiyā ācariyoti yo eva tumhākaṃ ito pubbe pakatiyā ācariyo ahosi, so eva idānipi pubbāciṇṇavasena ācariyo hotu, na mayaṃ tumhe antevāsike kātukāmāti adhippāyo. Namayaṃ tumhākaṃ uddesena atthikā, dhammatanti meva pana tumhe ñāpetukāmamhāti adhippāyo. Ājīvatoti jīvikāya vuttito. Akusalāti koṭṭhāsaṃ pattāti akusalāti taṃ taṃ koṭṭhāsataṃyeva upagatā. Kilesadarathasampayuttāti kilesadarathasahitā taṃsambandhanato . Jātijarāmaraṇānaṃ hitāti jātijarāmaraṇiyā. Saṃkileso ettha atthi, saṃkilese vā niyuttāti saṃkilesikā. Vodānaṃ vuccati visuddhi, tassa paccayabhūtattā vodāniyā. Tathābhūtā cete vodāpentīti āha 『『satte vodāpentī』』ti. Sikhāppattā paññāya pāripūrivepullatā maggaphalavaseneva icchitabbāti āha 『『maggapaññā…pe… vepullata』』nti. Ubhopi vā etāni pāripūrivepullāni. Yā hi tassa pāripūrī, sā eva vepullatāti. Tatoti saṃkilesadhammappahānavodānadhammābhibuddhihetu.

79.『『Yathā mārenā』』ti nayidaṃ nidassanavasena vuttaṃ, atha kho tathābhāvakathanamevāti dassetuṃ 『『māro kirā』』tiādi vuttaṃ. Athāti mārena tesaṃ pariyuṭṭhānappattito pacchā aññāsīti yojanā. Kasmā pana bhagavā pageva na aññāsīti? Anāvajjitattā. Māraṃ paṭibāhitvāti mārena tesu kataṃ pariyuṭṭhānaṃ vidhametvā, na tesaṃ sati payojane buddhānaṃ dukkaraṃ. Soti maggaphaluppattihetu. Tesaṃ paribbājakānaṃ.

Phuṭṭhāti pariyuṭṭhānavasena phuṭṭhā. Yatrāti niddhāraṇe bhummanti āha 『『yesū』』ti. Aññāṇatthanti ājānanatthaṃ, upasaggamattañcettha ā-kāroti āha 『『jānanattha』』nti, vīmaṃsanatthanti attho. Cittaṃ nuppannanti 『『jānāma tāvassa dhamma』』nti ājānanatthaṃ 『『brahmacariyaṃ carissāmā』』ti ekasmiṃ divase ekavārampi tesaṃ cittaṃ nuppannaṃ. Sattāho pana vuccamāno etesaṃ kiṃ karissatīti yojanā. Sattāhaṃ pūretunti sattāhaṃ brahmacariyaṃ pūretuṃ, brahmacariyavasena vā sattāhaṃ pūretunti attho. Paravādabhindananti paravādamaddanaṃ. Sakavādasamussāpananti sakavādapaggaṇhanaṃ. Vāsanāyāti saccasampaṭivedhavāsanāya. Nesanti ca pakaraṇavasena vuttaṃ. Tadaññesampi hi bhagavato sammukhā, paramparāya ca devamanussānaṃ suṇantānaṃ vāsanāya paccayo evāti. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.

Udumbarikasuttavaṇṇanāya līnatthappakāsanā.

1. Cakkavattisuttavaṇṇanā

Attadīpasaraṇatāvaṇṇanā

我來為您直譯這段巴利文： 77. "此一切"即從七年乃至"七日"句,此一切語。然不欺不誑直性利慧速知義。因彼剎那即能得阿羅漢。"歪歪"即以身歪等歪歪曲彎。"欺者我不能教導"此世尊非因疲倦說,然因彼非器。 78. "本來師"即誰即汝等從此前本來為師,彼今亦依前習力為師,我等不欲令汝等為弟子義。我等不求汝等誦,然欲令汝等知法理義。"活命"即命活。"不善"即得分不善即趣彼彼分。"煩惱熱惱相應"即具煩惱熱惱因結彼。"生老死益"即生老死。有染污於此,或從事染污故染污。凈說為清凈,因成彼因故凈。如是彼等令凈故說"令有情凈"。智達頂圓滿廣大僅依道果應欲故說"道智...廣大"。或此二皆圓滿廣大。因彼圓滿即廣大。"彼"即因舍染污法增上凈法。 79. "如魔"此非依譬喻說,然為說如是狀故說"魔據說"等。"然"即魔于彼等得遍住後知結合。然何故世尊不預先知?因不省察。"遮魔"即散魔于彼等作遍住,佛于有用時無難。"彼"即道果生因。"彼等"即諸外道。 "觸"即依遍住觸。"于"為區分處格故說"于彼等"。"為無知"即爲了知,此中上加字僅字母故說"為知",為思量義。"心不生"即"我等且知彼法"爲了知"我等行梵行"一日一次亦彼等心不生。然說七日於此等將作何結合。"圓滿七日"即圓滿七日梵行,或依梵行圓滿七日義。"破他論"即碎他論。"舉自論"即顯自論。"熏習"即諦通達熏習。"彼等"依文說。因為聞世尊面前及次第諸天人熏習因。此中不分別義極易知。 優曇婆羅經註釋義疏。 3.轉輪王經註釋 自洲歸依釋

80.Uttānaṃ vuccati pākaṭaṃ, tappaṭikkhepena anuttānaṃ apākaṭaṃ, paṭicchannaṃ, apacuraṃ, duviññeyyañca. Anuttānānaṃ padānaṃ vaṇṇanā anuttānapadavaṇṇanā. Uttānapadavaṇṇanāya payojanābhāvato anuttānaggahaṇaṃ. 『『Mātulā』』ti itthiliṅgavasena laddhanāmo eko rukkho, tassā āsannappadese māpitattā nagarampi 『『mātulā』』 tveva paññāyittha. Tena vuttaṃ 『『mātulāyanti evaṃ nāmake nagare』』ti. Avidūreti tassa nagarassa avidūre.

Kāmañcettha sutte 『『bhūtapubbaṃ, bhikkhave, rājā daḷhanemi nāma ahosī』』tiādinā atītavaṃsadīpikā kathā ādito paṭṭhāya āgatā, 『『aḍḍhateyyavassasatāyukānaṃ manussānaṃ vassasatāyukā puttā bhavissantī』』tiādinā pana savisesaṃ anāgatatthapaṭisaṃyuttā kathā āgatāti vuttaṃ 『『anāgatavaṃsadīpikāya suttantakathāyā』』ti. Anāgatatthadīpanañhi acchariyaṃ, tatthāpi anāgatassa sammāsambuddhassa paṭipattikittanaṃ acchariyatamaṃ. Samāgamenāti sannipātena.

『『Bhattaggaṃ amanāpa』』ntiādi kevalaṃ tesaṃ parivitakkamattaṃ. Amanāpanti amanuññaṃ. Buddhesu kato appakopi aparādho appako kāro viya garutaravipākoti āha 『『buddhehi saddhiṃ…pe… sadisaṃ hotī』』ti. Tatrāti tasmiṃ mātulanagarassa samīpe, tassaṃ vā parisāyaṃ.

Attadīpāti ettha kāmaṃ yo paro na hoti, so attāti sasantāno 『『attā』』ti vuccati, hitasukhesibhāvena pana attanibbisesattā dhammo idha 『『attā』』ti adhippeto. Tenāha 『『attā nāma lokiyalokuttaro dhammo』』ti. Dvidhā āpo gato etthāti dīpo, oghena anajjhotthato bhūmibhāgo. Idha pana kāmoghādīhi anajjhottharaṇīyattā dīpo viyāti dīpo, attā dīpo patiṭṭhā etesanti attadīpā. Tenāha 『『attānaṃ dīpa』』ntiādi. Dīpabhāvo cettha paṭisaraṇatāti āha 『『idaṃ tasseva vevacana』』nti. Aññasaraṇapaṭikkhepavacananti aññasaraṇabhāvapaṭikkhepavacanaṃ. Idañhi na aññaṃ saraṇaṃ katvā viharaṇasseva paṭikkhepavacanaṃ, atha kho aññassa saraṇasabhāvasseva paṭikkhepavacanaṃ tappaṭikkhepe ca tena itarassāpi paṭikkhepasiddhito. Tenāha 『『na hī』』tiādi. Idāni tamevatthaṃ suttantarena sādhetuṃ 『『vuttampi ceta』』ntiādi. Yadi ettha pākatiko attā icchito, kathaṃ tassa dīpasaraṇabhāvo, tasmā adhippāyiko ettha attā bhaveyyāti pucchati 『『ko panettha attā nāmā』』ti. Itaro yathādhippetaṃ attānaṃ dassento 『『lokiyalokuttaro dhammo』』ti. Dutiyavāropi paṭhamavārasseva pariyāyabhāvena desitoti dassetuṃ 『『tenāhā』』tiādi vuttaṃ.

Gocareti bhikkhūnaṃ gocaraṭṭhānabhūte. Tenāha 『『carituṃ yuttaṭṭhāne』』ti. Saketi kathaṃ panāyaṃ bhikkhūnaṃ sakoti āha 『『pettike visaye』』ti. Pitito sammāsambuddhato āgatattā 『『ayaṃ tumhākaṃ gocaro』』ti tena uddiṭṭhattā pettike visayeti. Carantanti sāmiatthe upayogavacananti āha 『『ayamevattho』』ti, carantānanti ca attho, tenāyaṃ vibhattivipallāsenapi vacanavipallāsenapīti dasseti. Kilesamārassa otārālābheneva itaramārānampi otārālābho veditabbo. Ayaṃ panatthoti gocare caraṇaṃ sandhāyāha, vatthu pana byatirekamukhena āgataṃ.

我來為您直譯這段巴利文： 80. "平顯"說為明顯,彼相反非平顯不明顯,隱覆,稀少及難知。非平顯語釋為非平顯語釋。因無平顯語釋用故取非平顯。"馬都拉"依女性語得名一樹,因造于彼近處故城亦知為"馬都拉"。故說"馬都拉即如是名城"。"不遠"即彼城不遠。 雖此經中"諸比丘,過去有名達拉內米王"等從初來顯示過去傳,然"人壽二百五十年時將有壽百年子"等來特別結合未來義故說"未來傳顯示經說"。因未來義顯示希有,其中未來正等覺行贊最希有。"集會"即集合。 "食堂不適意"等僅彼等思惟量。"不適意"即不悅意。于佛作小過如小作有重果故說"與佛...同"。"于彼"即于彼馬都拉城近,或於彼眾。 "自洲"此中雖誰非他,彼自相續說"自",然因求益樂故無差別於法此中意為"自"。故說"自名世間出世間法"。二種水去此故洲,不被暴流淹沒地分。然此中因不被欲暴流等淹沒故如洲故洲,自為洲依處彼等故自洲。故說"自洲"等。洲性此中為歸依故說"此彼同義"。"他歸依遮說"即他歸依性遮說。因此非僅遮住作他歸依說,然遮他歸依自性說因遮彼由彼成遮余。故說"因非"等。今以他經成就彼義說"又說此"等。若此中勝義自為所欲,云何彼洲歸依性,故意為此中自應有問"此中何名自"。彼顯示如意自"世間出世間法"。第二句亦顯示以第一句異門說故說"故說"等。 "行處"即比丘行處處。故說"應行處"。"自"然此云何比丘自故說"父境"。因從父正等覺來故,彼指示"此汝等行處"故父境。"行"為主義賓格故說"此義",行者義,由此顯示此依格轉異及語轉異。由煩惱魔不得入處亦應知余魔不得入處。"然此義"說依行處行,事由對比門來。

Sakuṇe hantīti sakuṇagghi, mahāsenasakuṇo. Ajjhappattāti abhibhavanavasena pattā upagatā. Na myāyanti me ayaṃ sakuṇagghi nālaṃ abhavissa. Naṅgalakaṭṭhakaraṇanti naṅgalena kasitappadeso. Leḍḍuṭṭhānanti leḍḍūnaṃ uṭṭhapitaṭṭhānaṃ. Sake baleti attano balahetu. Apatthaddhāti avagāḷhatthambhā sañjātatthambhā. Assaramānāti avhāyantī.

Mahantaṃ leḍḍunti naṅgalena bhinnaṭṭhāne sukkhatāya tikhiṇasiṅgaayoghanasadisaṃ mahantaṃ leḍḍuṃ. Abhiruhitvāti tassa adhobhāgena attanā pavisitvā nilīnayoggappadesaṃ sallakkhetvā tassupari caṅkamanto assaramāno aṭṭhāsi. 『『Ehi kho』』tiādi tassa assaramānākāradassanaṃ. Sannayhāti vātaggahaṇavasena ubho pakkhe samaṃ ṭhapetvā. Paccupādīti pāvisi. Tatthevāti yattha pubbe lāpo ṭhito, tattheva leḍḍumhi . Uranti attano urappadesaṃ. Paccatāḷesīti pati atāḷesi sārambhavasena vegena gantvā paharaṇato vidhārentī patāḷesi. Ārammaṇanti paccayaṃ. 『『Avasara』』nti keci.

『『Kusalāna』』nti evaṃ pavattāya desanāya ko anusandhi? Yathāanusandhi eva. Ādito hi 『『attadīpā, bhikkhave, viharathā』』tiādinā (dī. ni. 3.80) yeva attadhammapariyāyena lokiyalokuttaradhammā gahitā, te yevettha kusalaggahaṇena gahitāti. Anavajjalakkhaṇānanti avajjapaṭipakkhasabhāvānaṃ. 『『Avajjarahitasabhāvāna』』nti keci. Tattha purime atthavikappe vipākadhammadhammā eva gahitā, dutiye pana vipākadhammāpi. Yadi evaṃ, kathaṃ tesaṃ samādāya vattananti? Na kho panetaṃ evaṃ daṭṭhabbaṃ 『『vipākadhammā sīlādi viya samādāya vattitabbā』』ti. Samādānanti pana attano santāne sammā ādānaṃ paccayavasena pavatti yevāti daṭṭhabbaṃ. Vipākadhammā hi paccayavisesehi sattasantāne sammadeva āhitā āyuādisampattivisesabhūtā uparūparikusalavisesuppattiyā upanissayā hontīti vadanti. Puññaṃ pavaḍḍhatīti ettha puññanti uttarapadalopenāyaṃ niddesoti āha 『『puññaphalaṃ vaḍḍhatī』』ti. Puññaphalanti ca ekadesasarūpekasesena vuttaṃ 『『puññañca puññaphalañca puññaphala』』nti āha 『『uparūpari puññampi puññavipākopi veditabbo』』ti.

『『Mātāpitūna』』ntiādi nidassanamattaṃ, tasmā aññampi evarūpaṃ hetūpanissayaṃ kusalaṃ daṭṭhabbaṃ. Sinehavasenāti upanissayabhūtassa sinehassa vasena, na sampayuttassa. Na hi sinehasampayuttaṃ nāma kusalaṃ atthi. Mudumaddavacittanti mettāvasena ativiya maddavantaṃ cittaṃ. Yathā matthakappattaṃ vaṭṭagāmikusalaṃ dassetuṃ 『『mātāpitūnaṃ …pe… mudumaddavacitta』』nti vuttaṃ, evaṃ matthakappattameva vivaṭṭagāmikusalaṃ dassetuṃ 『『cattāro sati…pe… bodhipakkhiyadhammā』』ti vuttaṃ. Tadaññepi pana dānasīlādidhammā vaṭṭassa upanissayabhūtā vaṭṭagāmikusalaṃ vivaṭṭassa upanissayabhūtā vivaṭṭagāmikusalanti veditabbā. Pariyosānanti phalavisesāvahatāya phaladāya koṭi sikhāppatti, devaloke ca pavattisirivibhavoti pariyosānaṃ 『『manussaloke』』ti visesitaṃ, manussalokavaseneva cāyaṃ desanā āgatāti. Maggaphalanibbānasampatti pariyosānanti yojanā. Vivaṭṭagāmikusalassa vipākaṃ suttapariyosāne dassissati 『『atha kho, bhikkhave, saṅkho nāma rājā』』tiādinā (dī. ni. 3.108).

Daḷhanemicakkavattirājakathāvaṇṇanā

81.Idhāti imasmiṃ 『『kusalānaṃ, bhikkhave, dhammāna』』ntiādinā (dī. ni.

我來為您直譯這段巴利文： "殺鳥"故鷹,大軍鳥。"獲得"即依征服力得達。"非我"即此鷹於我不足。"犁杖作"即犁耕處。"土塊處"即土塊升起處。"自力"即因己力。"不傲慢"即無深傲慢生傲慢。"無聲"即不叫。 "大土塊"即犁破處因乾燥如銳角鐵錘相似大土塊。"升上"即從彼下部自入觀察適合隱藏處上行無聲立。"來"等顯示彼無聲狀。"整備"即依取風兩翼平等立。"入"即進入。"于彼"即於前立土塊于彼土塊。"胸"即自胸處。"反擊"即反擊因怒力速行打故破擊。"所緣"即緣。某些說"機會"。 "諸善"如是行說何隨順?如隨順。因初"諸比丘,住自洲"等即依自法次第攝世間出世間法,此中以善攝彼等。"無過相"即過對治性。某些說"無過性"。此中前義釋僅取異熟法法,然後亦異熟法。若如是,云何彼等受持行?然此不應如是見"異熟法如戒等應受持行"。然受持即于自相續正受依緣行應見。因說異熟法由緣差別于有情相續正置為壽等成就差別成為上上善差別生近依。"福增長"此中福依後分略此說故說"福果增長"。福果依一分自性略說"福及福果福果"故說"應知上上福及福異熟"。 "父母"等僅譬喻量,故應見余如是因近依善。"依愛"即依近依愛力,非相應。因無名愛相應善。"柔軟心"即依慈極柔軟心。如說"父母...柔軟心"顯示至頂輪迴善,如是說"四念住...菩提分法"顯示至頂出輪迴善。然應知彼余施戒等法為輪迴近依輪迴善為出輪迴近依出輪迴善。"終"即果差別運來果施頂達,天界行威光,終依人界特說,依人界此說來。道果涅槃成就終結合。出輪迴善異熟于經終顯示"然後諸比丘,有名僧佉王"等。 達拉內米轉輪王說釋 81. "此"即此"諸比丘,諸善法"等。<.Assistant>

3.110) suttadesanāya āraddhaṭṭhāne vaṭṭavivaṭṭagāmibhāvena sādhāraṇe kusalaggahaṇe. Tattha vaṭṭagāmikusalānusandhivasena 『『bhūtapubbaṃ bhikkhave』』ti desanaṃ ārabhi, ārabhanto ca desiyamānamattaṃ . Dhammapaṭiggāhakānaṃ bhikkhūnaṃ saṅkhepato evaṃ dīpetvā ārabhīti dassetuṃ 『『bhikkhave』』tiādi vuttaṃ, paṭhamaṃ tathā adīpentopi bhagavā atthato dīpeti viyāti adhippāyo.

82.Īsakampīti appamattakampi. Avasakkitanti ogatabhaṭṭhaṃ. Nemiabhimukhanti nemippadesassa sammukhā. Bandhiṃsu cakkaratanassa osakkitānosakkitabhāvaṃ jānituṃ. Tadetanti yathāvuttaṭṭhānā cavanaṃ. Atibalavadoseti rañño balavati anatthe upaṭṭhite sati.

Appamattoti rañño āṇāya pamādaṃ akaronto.

Ekasamuddapariyantamevāti jambudīpameva sandhāya vadati. So uttarato assakaṇṇapabbatena paricchinnaṃ hutvā attānaṃ parikkhipitvā ṭhitaekasamuddapariyanto. Puññiddhivasenāti cakkavattibhāvāvahāya puññiddhiyā vasena.

83.Evaṃ katvāti kāsāyāni vatthāni acchādetvā. Sukataṃ kammanti dasakusalakammapathameva vadati.

『『Dasavidhaṃ, dvādasavidha』』nti ca vuttavibhāgo parato āgamissati. Pūrentenevāti pūretvā ṭhiteneva. Niddoseti cakkavattivattassa paṭipakkhabhūtānaṃ dosānaṃ apagamane niddose. Cakkavattīnaṃ vatteti cakkavattirājūhi vattitabbavatte. Bhāvini bhūte viya hi upacāro yathā 『『agamā rājagahaṃ buddho』』ti (su. ni. 410). Adhigatacakkavattibhāvāpi hi te tattha vattantevāti tathā vuttaṃ.

Cakkavattiariyavattavaṇṇanā

1. Aññathā vattituṃ adento so dhammo adhiṭṭhānaṃ etassāti tadadhiṭṭhānaṃ, tena tadadhiṭṭhānena cetasā. Sakkarontoti ādarakiriyāvasena karonto. Tenāha 『『yathā』』tiādi. Garuṃ karontoti pāsāṇacchattaṃ viya garukaraṇavasena garuṃ karonto. Tenevāha 『『tasmiṃ gāravuppattiyā』』ti. Mānentoti sambhāvanāvasena manena piyāyanto. Tenāha 『『tamevā』』tiādi. Evaṃ pūjayato apacāyato evañca yathāvuttasakkārādisambhavoti taṃ dassetuṃ 『『taṃ apadisitvā』』tiādi vuttaṃ. 『『Dhammādhipatibhūto āgatabhāvenā』』ti iminā yathāvuttadhammassa jeṭṭhakabhāvena purimapurimataraattabhāvesu sakkacca samupacitabhāvaṃ dasseti. 『『Dhammavaseneva sabbakiriyānaṃ karaṇenā』』ti etena ṭhānanisajjādīsu yathāvuttadhammaninnapoṇapabbhārabhāvaṃ dasseti. Assāti rakkhāvaraṇaguttiyā. Paraṃ rakkhanto aññaṃ diṭṭhadhammikādianatthato rakkhanto teneva paratthasādhanena khantiādiguṇena attānaṃ tato eva rakkhati. Mettacittatāti mettacittatāya. Nivāsanapārupanagehādīnaṃ sītuṇhādipaṭibāhanena āvaraṇaṃ. Anto janasminti abbhantarabhūte puttadārādijane.

『『Sīlasaṃvare patiṭṭhāpehī』』ti iminā rakkhaṃ dasseti, 『『vatthagandhamālādīni dehī』』ti iminā āvaraṇaṃ, itarena guttiṃ. Bhattavetanasampadānenapīti pi-saddena sīlasaṃvare patiṭṭhāpanādīni sampiṇḍeti. Eseva nayo ito paresupi pi-saddaggahaṇesu. Nigamo nivāso etesanti negamā, evaṃ jānapadāti āha 『『nigamavāsino』』tiādi.

Navavidhā mānamadāti 『『seyyohamasmī』』tiādi (saṃ. ni.

我來為您直譯這段巴利文： 81(續). 經說開始處依輪迴出輪迴行共通善取。此中依輪迴善隨順"諸比丘過去"開始說,開始時僅所說量。顯示攝法比丘略如是顯開始故說"諸比丘"等,意為世尊雖初如是不顯亦如義顯。 82. "少許亦"即極小量亦。"退"即下墮。"向輪緣"即輪緣處面向。系因知輪寶退不退。"彼"即如說處移。"極力過"即王大力非義生時。 "不放逸"即依王命不作放逸。 "僅一海邊"即僅說閻浮提。彼由北阿濕羯那山限定環繞自住一海邊。"依福力"即依能得轉輪王性福力。 83. "如是作"即著袈裟衣。"善作業"即說十善業道。 "十種十二種"等分別后將來。"僅行已"即行住已。"無過"即轉輪王行對治過去無過。"轉輪王行"即轉輪王王應行行。因如將來現已譬如"佛去王舍城"。因得轉輪王性彼等於彼行故如是說。 轉輪王聖行釋 84. 不許異行彼法為決定彼故彼決定,由彼決定意。"恭敬"即依敬作力作。故說"如"等。"作重"即如石傘依重作力作重。故說"于彼生尊重"。"尊重"即依敬意愛重。故說"彼"等。如是供養恭敬如是如說恭敬等生故顯示彼說"指彼"等。由"成為法主來性"顯示如說法上位於前前生恭敬積集性。由"僅依法作一切作"顯示住坐等如說法趣向傾向性。"彼"即護防守。護他即護他現世等非義由彼成就他義忍等功德即護自彼。"慈心性"即以慈心性。衣服房等遮寒熱等為障。"內人"即內部兒妻等人。 由"令住戒律"顯示護,由"與衣香華等"顯示障,由余顯示守。"給飯工資亦"以亦字攝令住戒等。此理余亦字取。"城人"即有城住,如是國人故說"城住"等。 "九種慢醉"即"我勝"等。;

4.108; dha. sa. 1121; vibha. 866; mahāni. 21, 178) nayappavattiyā navavidhā mānasaṅkhātā madā. Māno eva hettha pamajjanākārena pavattiyā mānamado. Sobhane kāyikavācasikakamme ratoti sūrato u-kārassa dīghaṃ katvā, tassa bhāvo soraccaṃ, kāyikavācasiko avītikkamo, sabbaṃ vā kāyavacīsucaritaṃ. Suṭṭhu oratoti sorato, tassa bhāvo soraccaṃ, yathāvuttameva sucaritaṃ. Rāgādīnanti rāgadosamohamānādīnaṃ. Damanādīhīti damanasamanaparinibbāpanehi. Ekamattānanti ekaṃ cittaṃ, ekaccaṃ attano cittanti attho. Rāgādīnañhi pubbabhāgiyaṃ damanādipaccekaṃ icchitabbaṃ, na maggakkhaṇe viya ekajjhaṃ paṭisaṅkhānamukhena pajahanato. Ekamattānanti vā vivekavasena ekaṃ ekākinaṃ attānaṃ. Kāle kāleti tesaṃ santikaṃ upasaṅkamitabbe kāle kāle.

Idha ṭhatvāti 『『idaṃ kho, tāta, ta』』nti evaṃ nigamanavasena vuttaṭṭhāne ṭhatvā. Vattanti ariyacakkavattivattaṃ. Samānetabbanti 『『dasavidhaṃ, dvādasavidha』』nti ca heṭṭhā vuttagaṇanāya ca samānaṃ kātabbaṃ anūnaṃ anadhikaṃ katvā dassetabbaṃ. Adhammarāgassāti ayuttaṭṭhāne rāgassa. Visamalobhassāti yuttaṭṭhānepi ativiya balavabhāvena pavattalobhassa.

Cakkaratanapātubhāvavaṇṇanā

85.Vattamānassāti paripuṇṇe cakkavattivatte vattamānassa, no aparipuṇṇeti āha 『『pūretvā vattamānassā』』ti. Kittāvatā panassa pāripūrī hotīti? Tattha 『『katādhikārassa tāva heṭṭhimaparicchedena dvādasahipi saṃvaccharehi pūrati, pañcavīsatiyā, paññāsāya vā saṃvaccharehi. Ayañca bhedo dhammacchandassapi tikkhamajjhamudutāvasena, itarassa tato bhiyyopī』』ti vadanti.

Dutiyādicakkavattikathāvaṇṇanā

90.Attano matiyāti paramparāgataṃ purāṇaṃ tantiṃ paveṇiṃ laṅghitvā attano icchitākārena. Tenāha 『『porāṇaka』』ntiādi.

Napabbantīti samiddhiyā na pūrenti, phītā na hontīti attho. Tenāha 『『na vaḍḍhantī』』ti. Tathā cāha 『『katthaci suññā hontī』』ti. Tattha tattha rājakicce raññā amā saha vattantīti amaccā, yehi vinā rājakiccaṃ nappavattati. Paramparāgatā hutvā rañño parisāya bhavāti pārisajjā. Tenāha 『『parisāvacarā』』ti. Tasmiṃ ṭhānantare ṭhapitā hutvā rañño āyaṃ, vayañca yāthāvato gaṇentīti gaṇakā. Jātikulasutācārādivasena puthuttaṃ gatattā mahatī mattā etesanti mahāmattā, te pana mahānubhāvā amaccā evāti āha 『『mahāamaccā』』ti. Ye rañño hatthānīkādīsu avaṭṭhitā, te anīkaṭṭhāti āha 『『hatthiācariyādayo』』ti . Mantaṃ paññaṃ asitā hutvā jīvantīti mantassājīvino, matisajīvāti attho, ye tattha tattha rājakicce upadesadāyino. Tenāha 『『mantā vuccati paññā』』tiādi.

Āyuvaṇṇādiparihānikathāvaṇṇanā

91.Balavalobhattāti 『『imasmiṃ loke idāni daliddamanussā nāma bahū, tesaṃ sabbesaṃ dhane anuppadiyamāne mayhaṃ kosassa parikkhayo hotī』』ti evaṃ uppannabalavalobhattā. Uparūparibhūmīsūti chakāmasaggasaṅkhātāsu uparūparikāmabhūmīsu. Kammassa phalaṃ aggaṃ nāma, taṃ panettha uddhagāmīti āha 『『uddhaṃ aggaṃ assā』』ti. Sagge niyuttā, saggappayojanāti vā sovaggikā. Dasannaṃ visesānanti dibbaāyuvaṇṇayasasukhaādhipateyyānañceva dibbarūpādīnañca phalavisesānaṃ . Vaṇṇaggahaṇena cettha sako attabhāvavaṇṇo gahito, rūpaggahaṇena bahiddhā rūpārammaṇaṃ.

我來為您直譯這段巴利文： 依"我勝"等行道九種慢稱為醉。此中慢即依放逸行為慢醉。善身語業樂為善寂,延長u音,彼性善寂性,身語不違越,或一切身語善行。善寂為善寂,彼性善寂性,如說善行。"貪等"即貪瞋癡慢等。"調伏等"即調伏止息寂滅。"一心"即一心,或一些自心義。因貪等應各別欲前分調伏等,非如道剎那同時依觀察門斷。或"一心"即依遠離一獨自心。"時時"即應往彼等近時時。 "此住"即"子,此實為汝"如是依結論說處住。"行"即聖轉輪王行。"應會合"即下說"十種十二種"數應作相同,應顯示不少不多。"非法貪"即不應處貪。"邪貪"即應處亦極力行貪。 輪寶現釋 85. "行"即圓滿轉輪王行行,非不圓滿故說"圓滿行"。云何彼圓滿?此中說"已作成就下限十二年圓滿,或二十五或五十年。此分別依法欲利中緩力,余更多"。 第二等轉輪王說釋 90. "自意"即越傳承古老軌則傳統依自所欲行。故說"古"等。 "不充滿"即不以富盛充滿,義為不興盛。故說"不增長"。如是說"某處成空"。此處王事與王同行故大臣,無彼王事不轉。為王眷屬傳承故眷屬。故說"隨從"。置彼職位如實計王收支故會計。因種姓家學行等至多故有大量故大臣,彼等大威力大臣故說"大大臣"。住王象軍等者為軍住故說"象師等"。持咒慧活命故持咒活命,義為慧活命,於此處王事教導者。故說"咒說為慧"等。 壽色等損減說釋 91. "力貪"即"此世今有名貧人多,不與彼等一切財我庫藏耗盡"如是生力貪。"上上地"即名六慾天上上欲地。業果名上,此中此上行故說"上為上彼"。天相應,或天目的故天。"十種殊勝"即天壽色名樂主權及天色等果殊勝。此中色攝受自身色,色攝受外色所緣。

92.Suṭṭhunisiddhanti yathāyaṃ iminā attabhāvena adinnaṃ ādātuṃ na sakkoti, evaṃ sammadeva tato nisedhitaṃ katvā. Mūlahatanti jīvitā voropanena mūle eva hataṃ.

1. Rāgavasena caraṇaṃ carittaṃ, carittameva cārittaṃ, methunanti adhippāyo, taṃ pana 『『paresaṃ dāresū』』ti vuttattā 『『micchācāra』』nti āha.

100.Paccanīkadiṭṭhīti 『『atthi dinna』』ntiādikāya (ma. ni. 1.441; 2.94; vibha. 793) sammādiṭṭhiyā paṭipakkhabhūtā diṭṭhi.

101.Mātucchādikā upari sayameva vakkhati. Atibalavalobhoti ativiya balavā bahalakileso, yena akāle, adese ca pavattati. Micchādhammoti micchā viparīto avisabhāgavatthuko lobhadhammo. Tenāha 『『purisāna』』ntiādi.

Tassa bhāvoti yena mettākaruṇāpubbaṅgamena cittena puggalo 『『matteyyo』』ti vuccati, so tassa yathāvuttacittuppādo, taṃsamuṭṭhānā ca kiriyā matteyyatā. Tenāha 『『mātari sammā paṭipattiyā etaṃ nāma』』nti . Yā sammā pajjitabbe sammā appaṭipatti, sopi doso agāravakiriyādibhāvato. Vippaṭipattiyaṃ pana vattabbameva natthīti āha 『『tassā abhāvo ceva tappaṭipakkhatā ca amatteyyatā』』ti. Kule jeṭṭhānanti attano kule vuddhānaṃ mahāpitucūḷapitujeṭṭhakabhātikādīnaṃ.

Dasavassāyukasamayavaṇṇanā

103.『『Ya』』nti iminā samayo āmaṭṭho, bhummatthe cetaṃ paccattavacananti āha 『『yasmiṃ samaye』』ti. Alaṃ patinoti alaṃpateyyā. Tassā pariyattatā bhariyābhāvenāti āha 『『dātuṃ yuttā』』ti. Aggarasānīti madhurabhāvena, bhesajjabhāvena ca aggabhūtarasāni.

Dippissantīti paṭipakkhabhāvena samujjalissanti. Tenāha 『『kusalantipi na bhavissatī』』ti . Aho purisoti mātādīsupi īdiso, aññesaṃ kesaṃ kiṃ vissajjessati, aho tejavapurisoti.

Gehe mātugāmaṃ viyāti attano gehe dāsibhariyābhūtamātugāmaṃ viya. Missībhāvanti mātādīsu bhariyāya viya cārittasaṅkaraṃ.

Balavakopoti hantukāmatāvasena uppattiyā balavakopo. Āghātetīti āhanati, attano kakkhaḷapharusabhāvena cittaṃ vibādhatīti attho. Nissayadahanaraso hi doso. Byāpādetīti vināseti, manopadūsanato manassa pakopanato. Tibbanti tikkhaṃ, sā panassa tikkhatā sarīre avahantepi sinehavatthuṃ laṅghitvāpi pavattiyā veditabbāti āha 『『piyamānassapī』』tiādi.

1. Kappavināso kappo uttarapadalopena, antarāva kappo antarakappo. Taṇhādibhedo kappo etassa atthīti kappo, sattalokoti āha 『『antarāva lokavināso』』ti. Svāyaṃ antarakappo katividho, kathañcassa sambhavo, kiṃ gatikoti antogadhaṃ codanaṃ sandhāyāha 『『antarakappo ca nāmā』』tiādi. Lobhussadāyāti lobhādhikāya pajāya vattamānāya.

Evaṃ cintayiṃsūti pubbe yathānussavānussaraṇena, attano ca āyuvisesassa labhanato. Gumbalatādīhi gahanaṃ ṭhānanti gumbalatādīhi sañchannatāya gahanabhūtaṃ ṭhānaṃ. Rukkhehigahananti rukkhehi nirantaranicitehi gahanabhūtaṃ . Nadīvidugganti chinnataṭāhi nadīhi orato, pārato ca viduggaṃ. Tenāha 『『nadīna』』ntiādi. Pabbatehi visamaṃ pabbatantaraṃ. Pabbatesu vā chinnataṭesu durārohaṃ visamaṭṭhānaṃ. Sabhāgeti jīvanavasena samānabhāge sadise karissanti.

Āyuvaṇṇādivaḍḍhanakathāvaṇṇanā

我來為您直譯這段巴利文： 92. "善遮止"即如此以此身不能取不與,如是善從彼遮止作。"斷根"即以奪命于根即斷。 96. 依貪行為行,行即習,意為淫,然彼"於他妻"說故說"邪行"。 100. "違見"即"有佈施"等正見對立見。 101. "母姨等"上自將說。"極力貪"即極力多煩惱,由彼非時非處轉。"邪法"即邪顛倒非境貪法。故說"男"等。 "彼性"即由慈悲為首心人說"孝母",彼如說心生,及彼等起作孝母性。故說"于母正行此名"。于應正行不正行,彼過亦因不敬作等性。然違行無可說故說"彼無及彼對立為不孝母"。"家長"即自家長大伯小叔長兄等。 十歲壽時釋 103. "于"以此攝受時,此主格為處格義故說"於時"。"能夫"即能夫妻。彼適合為妻性故說"應給"。"勝味"即依甜性及藥性為勝味。 "照"即依對立性極亮。故說"善亦無"。"啊人"即母等亦如是,將舍何其他,啊威德人。 "如家女"即如自家婢女。"混合"即如於母等妻行混。 "力忿"即依欲殺生力忿。"害"即打,以自粗惡性惱心義。因瞋以燒所依為味。"惱"即壞,因惱意從意亂。"深"即利,然彼利應知因身亦超愛事轉故說"雖愛"等。 104. "劫壞劫"依後分略,中間即劫中劫。有貪等分劫故劫,有情世間故說"中間即世間壞"。彼中劫幾種,云何彼生,何趣含內責問依說"名中劫"等。"貪增"即貪多眾生轉。 "如是思"即由前如傳憶及得自壽差別。"叢藤等密處"即因叢藤等覆密成處。"樹密"即因樹無間集密成。"河難渡"即斷岸河此岸彼岸難渡。故說"河"等。"山不平"即山間山。或山斷岸難上不平處。"同分"即依活命相同分同將作。 壽色等增長說釋;

105.Āyatanti vā dīghaṃ cirakālikaṃ. Maraṇavasena hi ñātikkhayo āyato apunarāvattanato, na rājabhayādinā ukkamanavasena punarāvattiyāpi tassa labbhanato. Osakkeyyāmāti orameyyāma. Viramaṇampi atthato pajahanameva pariccajanabhāvatoti āha 『『pajaheyyāmāti attho』』ti. Sīlagabbhe vaḍḍhitattāti mātu, pitu ca sīlavantatāya tadavayavabhūte gabbhe vaḍḍhi 『『sīlagabbhe vaḍḍhitā』』ti vuttā, etena utuāhārassa viya tadaññassāpi bāhirassa paccayassa vasena sattasantānassa visesādhānaṃ hotīti dasseti. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.7) vuttameva. Khettavisuddhiyāti adhiṭṭhānabhūtavatthuvisuddhiyā. Nanu ca taṃ visesādhānaṃ jāyamānaṃ rūpasantatiyā eva bhaveyyāti? Saccametaṃ, rūpasantatiyā pana tathā āhitavisesāya arūpasantatipi laddhūpakārā eva hoti tappaṭibaddhavuttibhāvato. Yathā kabaḷīkārāhārena upatthambhite rūpakāye sabbopi attabhāvo anuggahito eva nāma hoti, yathā pana rañño cakkavattino puññavisesaṃ upanissāya tassa itthiratanādīnaṃ anaññasādhāraṇā te te visesā sambhavanti tabbhāve bhāvato, tadabhāve ca abhāvato, evameva tasmiṃ kāle mātāpitūnaṃ yathāvuttapuññavisesaṃ upanissāya tesaṃ puttānaṃ jāyamānānaṃ dīghāyukatā khettavisuddhiyāva hotīti veditabbā saṃvegadhammachandādisamupabrūhitāya tadā tesaṃ kusalacetanāya tathā uḷārabhāvena samuppajjanato. Etthāti imasmiṃ manussaloke, tatthāti yathāvuttaṃ kusaladhammaṃ samādāya vattamāne sattanikāye. Tatthevāti tasmiṃyeva sattanikāye. 『『Attanova sīlasampattiyā』』ti vuttaṃ sasantatipariyāpannassa dhammassa tattha visesappaccayabhāvato. Khettavisuddhipi pana idhāpi paṭikkhipituṃ na sakkā.

Koṭṭhāsāti cattārīsavassāyukātiādayo asītivassasahassāyukapariyosānā ekādasa koṭṭhāsā. Adinnādānādīhīti ādi-saddena kule jeṭṭhāpacāyikāpariyosānānaṃ dasannaṃ pāpakoṭṭhāsānaṃ gahaṇaṃ.

Saṅkharājauppattivaṇṇanā

106.Evaṃ uppajjanakataṇhāti evaṃ vacībhedaṃ pāpanavasena pavattā bhuñjitukāmatā. Anasananti kāyikakiriyāasamatthatāhetubhūto sarīrasaṅkoco. Tenāha 『『avipphārikabhāvo』』tiādi. Ghananivāsatanti gāmanigamarājadhānīnaṃ ghananiviṭṭhataṃ aññamaññassa nātidūravattitaṃ. Nirantarapūritoti nirantaraṃ viya puṇṇo tatrupagānaṃ sattānaṃ bahubhāvato.

Metteyyabuddhuppādavaṇṇanā

1. Kiñcāpi pubbe vaḍḍhamānakavasena desanā āgataṃ, idaṃ pana na vaḍḍhamānakavasena vuttaṃ. Kasmāti ce āha 『『na hī』』tiādi. Sattānaṃ vaḍḍhamānāyukakāle buddhā na nibbattanti saṃsāre saṃvegassa dubbibhāvanīyattā . Tato vassasatasahassato orameva buddhuppādakālo.

2. Samussitaṭṭhena yūpo viyāti yūpo, yūpanti ettha sattā anekabhūmikūṭāgārovarakādivantatāyāti yūpo, pāsādo. Rañño hetubhūtenāti hetuatthe karaṇavacanantidassetiussāhasampattiādinā. Mahatā rājānubhāvena, mahatā ca kittisaddena samannāgatattā catūhi saṅgahavatthūhi mahājanassa rañjanato mahāpanādo nāma rājā jāto. Jātaketi mahāpanādajātake (jā. 1.

我來為您直譯這段巴利文： 105. "遠"即長久。因死亡親族滅遠因不再回,非依王怖等出離因可得再回。"應止"即應停。止息義即舍義因舍性故說"應舍義"。"于戒胎增長"即因母父具戒于彼支分胎增長說"于戒胎增長",此顯示如時食等亦由余外緣力有情相續成殊勝。此中應說,已說梵網注。"田凈"即依止處凈。然彼殊勝生應唯色相續?此實,然色相續如是施殊勝無色相續亦得益因依彼轉性。如由段食支援色身一切自身即名攝受,然如轉輪王依殊勝福彼女寶等生無他共彼彼殊勝因彼有有,彼無無,如是彼時依母父如說殊勝福彼諸子生長壽應知唯由田凈因彼時彼等增長厭離法欲等善思如是殊勝生。"此"即此人世,"彼"即如說攝善法行有情眾。"即彼"即即彼有情眾。說"唯自戒具足"因自相續攝法為彼殊勝緣性。然田凈此亦不能遮。 "分"即從四十歲壽等至八萬歲壽終十一分。"不與取等"以等字攝敬家長終十惡分。 僧佉王生釋 106. "如是生貪"即如是令語破依轉欲食。"不食"即因身作不能性身縮。故說"無遍"等。"密住"即村城王都密集不太遠住。"無間滿"即如無間滿因彼生有情多性。 彌勒佛出世釋 107. 雖前依增說來,此然非依增說。若何故說"因非"等。有情增壽時佛不生因輪迴厭難修。故從十萬歲下即佛出時。 108. 依高立如柱故柱,柱於此有情因多層重閣等性故柱,殿。"王因"即因義具格顯示依精進具足等。因大王威力及具大名聲因四攝事攝大眾故生名大般那陀王。"本生"即大般那陀本生。

3.40 mahāpanādajātake).

Panādo nāma so rājāti 『『atīte panādo nāma so rājā assosī』』ti attabhāvantaratāya attānaṃ paraṃ viya niddisati. Āyasmā hi bhaddajitthero attanā ajjhāvutthapubbaṃ suvaṇṇapāsādaṃ dassetvā evamāha. Yassa yūpo suvaṇṇayoti yassa rañño ayaṃ yūpo pāsādo suvaṇṇayo suvaṇṇamayo. Tiriyaṃ soḷasubbedhoti vitthārato soḷasasarapātappamāṇo, so pana aḍḍhayojanappamāṇo hoti. Ubbhamāhusahassadhāti ubbhaṃ uccabhāvaṃ assa pāsādassa sahassadhā sahassakaṇḍappamāṇaṃ āhu, so pana yojanato pañcavīsatiyojanappamāṇo hoti. Keci panettha gāthāsukhatthaṃ 『『āhū』』ti dīghaṃ kataṃ, ahu ahosīti atthaṃ vadanti.

Sahassakaṇḍoti sahassabhūmiko, 『『sahassakhaṇḍo』』 tipi pāṭho, so eva attho. Satageṇḍūti anekasataniyūhako. Dhajālūti tattha tattha niyūhasikharādīsu patiṭṭhapitehi sattidhajavīraṅgadhajādīhi dhajehi sampanno. Haritāmayoti cāmīkarasuvaṇṇamayo. Keci pana haritāmayoti 『『haritamaṇiparikkhaṭo』』ti vadanti. Gandhabbāti naṭā. Chasahassāni sattadhāti chamattāni gandhabbasahassāni sattadhā tassa pāsādassa sattasu ṭhānesu rañño abhiramāpanatthaṃ nacciṃsūti attho. Te evaṃ naccantāpi kira rājānaṃ hāsetuṃ nāsakkhiṃsu. Atha sakko devarājā devanaṭaṃ pesetvā samajjaṃ kāresi, tadā rājā hasīti.

Koṭigāmo nāma māpito. Vatthūti bhaddajittherassa vatthu. Taṃ theragāthāvaṇṇanāyaṃ (theragā. aṭṭha. bhaddajittheragāthāvaṇṇanāya) vitthārato āgatameva. Itarassāti naḷakāradevaputtassa. Ānubhāvāti puññānubhāvanimittaṃ.

Dānavasena datvāti taṃ pāsādaṃ attano pariggahabhāvaviyojanena dānamukhe niyojetvā. Vissajjetvāti citteneva pariccajanavasena datvā puna dakkhiṇeyyānaṃ santakabhāvakaraṇena nirapekkhapariccāgavasena vissajjetvā. Ettakenāti 『『bhūtapubbaṃ bhikkhave』』ti ādiṃ katvā yāva 『『pabbajissatī』』ti padaṃ ettakena desanāmaggena.

Bhikkhuno āyuvaṇṇādivaḍḍhanakathāvaṇṇanā

我來為您直譯這段巴利文： 3.40. "般那陀名彼王"即"過去般那陀名彼王聞"因異生故說自如他。因具壽跋陀耆長老顯示自前住金殿如是說。"彼柱金"即彼王此柱殿金製。"橫十六高"即寬十六箭射量,彼即半由旬量。"上千分"即上高彼殿千分千段量說,彼即從一由旬二十五由旬量。然此中某些說于偈樂義"說"作長,"有"即"是"義。 "千段"即千層,"千分"亦此讀法,彼即此義。"百柱"即多百飛檐。"有幢"即于彼彼飛檐頂等立刀幢勇士幢等幢具足。"金製"即紫金製。然某些說"金製"即"飾綠寶"。"乾闥婆"即舞者。"六千七分"即六千乾闥婆七分于彼殿七處為王娛樂而舞義。如是舞亦說不能令王笑。然帝釋天王遣天舞者作戲,爾時王笑。 名住俱胝村。"事"即跋陀耆長老事。彼長老偈釋中已詳來。"彼"即那羅迦羅天子。"威力"即因福威力。 "依施與"即彼殿自攝性離系依施門系。"舍"即僅依心舍力與再依施與者物性作無顧戀舍力舍。"如是"即從"諸比丘,過去"等乃至"出家"句如是說道。 比丘壽色等增長說釋

110.Idaṃbhikkhuno āyusminti āyusmiṃ sādhetabbe idaṃ bhikkhuno icchitabbaṃ cirajīvitāya hetubhāvatoti. Tenāha 『『idaṃ āyukāraṇa』』nti.

Sampannasīlassa avippaṭisārapāmojjapītipassaddhisukhasamādhiyathābhūtañāṇādisambhavato taṃsamuṭṭhānapaṇītarūpehi kāyassa phuṭattā sarīre vaṇṇadhātu vippasannā hoti, kalyāṇo ca kittisaddo abbhuggacchatīti āha 『『sīlavato hī』』tiādi.

Vivekajaṃ pītisukhādīti ādi-saddena samādhijaṃ pītisukhaṃ, apītijaṃ kāyasukhaṃ, satipārisuddhijaṃ upekkhāsukhañca saṅgaṇhāti.

Appaṭikkūlatāvahoti appamāṇānaṃ sattānaṃ, attano ca tesu appaṭikkūlabhāvato. Hitūpasaṃhārādivasena pavattiyā sabbadisāsu pharaṇaappamāṇavasena sabbadisāsu vipphārikatā.

『『Arahattaphalasaṅkhātaṃ bala』』nti vuttaṃ tassa akuppadhammatāya kenaci anabhibhavanīyabhāvato.

『『Loke』』ti idaṃ yathā 『『ekabalampī』』ti iminā sambandhīyati, evaṃ 『『duppasahaṃ durabhisambhava』』nti imehipi sambandhitabbaṃ. Lokapariyāpanneheva hi dhammehi tesaṃ balassa duppasahatā, durabhisambhavatā, na lokuttarehīti. Etthevāti etasmiṃ arahattaphale eva, tadatthanti attho.

Lokuttarapuññampīti lokuttarapuññampi puññaphalampi. Yāva āsavakkhayā pavaḍḍhati vivaṭṭagāmikusaladhammānaṃ samādānahetūti yojanā. Amatapānaṃ piviṃsu heṭṭhimamaggaphalasamadhigamavasenāti adhippāyo.

Cakkavattisuttavaṇṇanāya līnatthappakāsanā.

1. Aggaññasuttavaṇṇanā

Vāseṭṭhabhāradvājavaṇṇanā

111.Etthāti 『『pubbārāme, migāramātupāsāde』』ti etasmiṃ padadvaye. Koyaṃ pubbārāmo, kathañca pubbārāmo, kā ca migāramātā, kathañcassā pāsādo ahosīti etasmiṃ antolīne anuyoge. Ayaṃ idāni vuccamānā anupubbikathā ādito paṭṭhāya saṅkhepeneva anupubbikathā. Padumuttaraṃ bhagavantaṃ ekaṃ upāsikaṃ aggupaṭṭhāyikaṭṭhāne ṭhapentiṃ disvāna tattha sañjātagāravabahumānā tamevatthaṃ purakkhatvā bhagavantaṃ nimantetvā. Meṇḍakaputtassāti meṇḍakaseṭṭhiputtassa. Sotāpannā ahosi tathā katādhikārattā.

Mātuṭṭhāne ṭhapesi attano sīlācārasampattiyā garuṭṭhāniyattā. Upayoganti tattha tattha appetabbaṭṭhāne appanāvasena viniyogaṃ agamaṃsu. Aññehi ca veḷuriyalohitaṅkamasāragallādīhi. Bhassatīti otarati. Suddhapāsādova na sobhatīti kevalo ekapāsādo eva vihāro na sobhati. Niyūhāni bahūni nīharitvā kattabbasenāsanāni 『『duvaḍḍhagehānī』』ti vadanti. Majjhe gabbho samantato anupariyāyatoti evaṃ dvikkhattuṃ vaḍḍhetvā katasenāsanāni duvaḍḍhagehāni. Cūḷapāsādāti khuddakapāsādā.

Uttaradevīvihāro nāma nagarassa pācīnadvārasamīpe katavihāro.

Titthiyaliṅgassa aggahitattā neva titthiyaparivāsaṃ vasanti. Anupasampannabhāvato āpattiyā āpannāya abhāvato na āpattiparivāsaṃ vasanti. Bhikkhubhāvanti upasampadaṃ. Tevijjasuttanti imasmiṃ dīghanikāye tevijjasuttaṃ sutvā.

我來為您直譯這段巴利文： 110. "此比丘壽"即壽應成就此比丘欲長壽因性。故說"此壽因"。 因具戒無悔歡喜樂輕安樂定如實知等生由彼等起勝色身遍故身色界清凈,及善名聲上升故說"具戒者"等。 "離生樂喜等"以等字攝定生樂喜,無喜身樂,念清凈生舍樂。 "令不違逆"即于無量有情,及自於彼等不違逆性。依攝益等轉由遍一切方無量一切方遍滿。 說"阿羅漢果名力"因彼不動法性不被任何勝性。 "世"此如與"一力亦"連,如是亦應與"難勝難生"連。因僅世間攝法彼等力難勝難生,非出世間。"僅此"即僅此阿羅漢果,彼義。 "出世間福亦"即出世間福亦福果亦。乃至漏盡增長因攝出輪迴善法結合。意為依得下道果故飲甘露飲。 轉輪王經注隱義顯。 4. 起源經注 婆悉咤婆羅豆婆遮釋 111. "此"即"東園,鹿母殿"此二句。何此東園,云何東園,何鹿母,云何彼殿是,此內含責問。此今說次第說從始略次第說。見蓮花如來置一優婆夷最勝侍者處生恭敬尊重依彼義請世尊。"護犢子"即護犢長者子。成預流果因如是作勝。 置母處因自戒行具足應尊重性。"應用"即于彼彼應施處依施力用作。及余琉璃紅玉馬瑙等。"落"即下。"僅凈殿不嚴"即獨一殿即精舍不嚴。說飛檐眾多出作住處為"雙增房"。中室周遍長行如是二次增作住處雙增房。"小殿"即小殿。 名優多羅天女精舍即城東門近造精舍。 因不取外道相故不住外道別住。因未受具足故無有犯罪故不住罪別住。"比丘性"即受具足。"三明經"即聞此長部三明經。

113.Anuvattamānācaṅkamiṃsu ananucaṅkamane yathādhippetassa atthassa pucchanādīnaṃ asakkuṇeyyattā. Tesanti tesaṃ dvinnaṃ. Tenāha 『『paṇḍitataro』』ti. Atthāti bhavattha. Kulasampannāti sampannakulā uditodite brāhmaṇakule uppannā. Brāhmaṇakulāti kenaci pārijuññena anupaddutā eva brāhmaṇakulā. Tenāha 『『bhogādisampanna』』ntiādi. Ime brāhmaṇā uccā hutvā 『『imaṃ vasalaṃ pabbajjaṃ pabbajiṃsū』』tiādinā jātiādīni ghaṭṭentā akkosanti. Paribhāsantīti paribhavitvā bhāsanti. Attano anurūpāyāti attano ajjhāsayassa anurūpāya. Antarantarā vicchijja pavattiyamānā paribhāsā paripuṇṇā nāma na hoti khaṇḍabhāvato, tabbipariyāyato paripuṇṇā nāma hotīti āha 『『antarā』』tiādi.

Appatiṭṭhatāyāti apassayarahitattā. Vibhinnoti vinaṭṭho.

Itare tayo vaṇṇāti khattiyādayo vaṇṇā hīnā. Nanu khattiyāva seṭṭhā vaṇṇā yathā buddhā etarahi khattiyakule eva uppannāti? Saccametaṃ, te pana attano micchābhimānena, micchāgāhena ca 『『brāhmaṇova seṭṭho vaṇṇo』』ti vadanti, taṃ tesaṃ vacanamattaṃ. 『『Sujjhantīti suddhā honti, na nindaṃ garahaṃ pāpuṇantī』』ti vadanti. Sujjhanti vā saṃsārato sujjhanti, na sesā vaṇṇā asukkajātikattā, mantajjhenābhāvato cāti. Brahmuno mukhato jātā vedavacanato jātāti mukhato jātā. Tato eva brahmuno mahābrahmuno vedavacanato vijātāti brahmajā. Tena duvidhenāpi nimmitāti brahmanimmitā. Vedavedaṅgādibrahmadāyajjaṃ arahantīti brahmadāyādā. Muṇḍake samaṇaketi ettha ka-kāro garahāyanti āha 『『nindantā jigucchantā vadantī』』ti. Ibbheti sudde, te pana gharabandhanena baddhā nihīnatarāti āha 『『gahapatike』』ti. Kaṇheti kaṇhajātike. Bandhanaṭṭhena bandhu, kassa pana bandhūti āha 『『mārassa bandhubhūte』』ti. Pādāpacceti pādato jātāpacce. Ayaṃ kira brāhmaṇānaṃ laddhi 『『brāhmaṇā brahmuno mukhato jātā, khattiyā urato, ūrūhi vessā, pādato suddā』』ti.

1. Yasmā paṭhamakappikakāle catuvaṇṇavavatthānaṃ natthi, sabbeva sattā ekasadisā, aparabhāge pana tesaṃ payogabhedavasena ahosi, tasmā vuttaṃ 『『porāṇaṃ…pe… ajānantā』』ti. Laddhibhindanatthāyāti 『『brāhmaṇā brahmuno puttā orasā mukhato jātā』』ti evaṃ pavattāya laddhiyā viniveṭhanatthaṃ. Puttappaṭilābhatthāyāti 『『evaṃ mayaṃ pettikaṃ iṇaṃ sodhessāmā』』ti laddhiyaṃ ṭhatvā puttappaṭilābhāya. Ayañhettha dhammikānaṃ brāhmaṇānaṃ ajjhāsayo. Sañjātapupphāti rajassalā. Itthīnañhi kumāribhāvappattito paṭṭhāya pacchimavayato oraṃ asati vibandhe aṭṭhame aṭṭhame sattāhe gabbhāsayasaññite tatiye āvatte katipayā lohitapīḷakā saṇṭhahitvā aggahitapupphā eva bhijjanti, tato lohitaṃ paggharati, tattha utusamaññā, pupphasamaññā ca. Nesanti brāhmaṇānaṃ. Saccavacanaṃ siyāti 『『brahmuno puttā』』tiādivacanaṃ saccaṃ yadi siyā, brāhmaṇīnaṃ…pe… mukhaṃ bhaveyya, na cetaṃ atthi.

Catuvaṇṇasuddhivaṇṇanā

115.Mukhacchedakavādanti 『『brāhmaṇā mahābrahmuno mukhato jātā』』ti vādassa chedakavādaṃ. Ariyabhāve asamatthāti anariyabhāvāvahā. Pakatikāḷakāti sabhāveneva na suddhā. Kaṇhoti kiliṭṭho upatāpako. Tenāha 『『dukkhoti attho』』ti.

Sukkabhāvo nāma parisuddhatāti āha 『『nikkilesabhāvena paṇḍarā』』ti. Sukkoti na kiliṭṭho anupatāpakoti vuttaṃ 『『sukhoti attho』』ti.

我來為您直譯這段巴利文： 113. "隨行走"因不隨行走不能問等所欲義。"彼等"即彼二人。故說"更智"。"有"即存在。"族姓具"即具族姓生高貴婆羅門族。"婆羅門族"即不為任何衰敗所害婆羅門族。故說"具財等"等。此婆羅門高貴而以"此賤出家"等觸及生等罵。"誹謗"即輕蔑說。"隨自適"即隨自意樂。間隔破壞轉誹謗非圓滿因斷性,相反圓滿故說"間"等。 "無住"即無依止。"壞"即毀。 "餘三姓"即剎帝利等姓低。豈非剎帝利最勝姓如現在佛唯生剎帝利族?此實,然彼等依自邪慢邪執說"婆羅門最勝姓",彼僅彼等言。說"凈"即"成凈,不得誹責"。或清凈從輪迴清凈,非余姓因非凈生性,因無咒誦故。從梵口生即從吠陀語生故口生。從彼即從梵大梵吠陀語生故梵生。由彼二種造故梵造。應得吠陀吠陀支分等梵繼承故梵繼承。"剃沙門"此中ka音為責故說"誹嫌說"。"貧"即首陀,然彼等為家縛縛更低故說"居士"。"黑"即黑生。縛義為親,誰親故說"為魔親"。"足生"即足生子。此婆羅門信解"婆羅門從梵口生,剎帝利從胸,吠舍從腿,首陀從足"。 114. 因初劫時無四姓定,一切有情相同,后因彼等作差別故,故說"古...不知"。"破信解"即為破解"婆羅門為梵子胸生口生"如是轉信解。"得子"即依"如是我等清父債"信解為得子。此中此如法婆羅門意樂。"生花"即月事。因女從得少女性前後壽無障八八七日住胎所稱第三轉某些血皰成立未得花即破,從彼血流,此中時節名花名。"彼等"即婆羅門。"諦語應"即"梵子"等語若應真實,婆羅門女...口應,此非有。 四姓清凈釋 115. "斷口論"即斷"婆羅門從大梵口生"論。"聖性不能"即導非聖性。"自黑"即自性不凈。"黑"即染惱燒害。故說"苦義"。 "白性"即清凈故說"以無垢性白"。"白"即不染非燒害故說"樂義"。

116.Ubhayavokiṇṇeti vacanavipallāsena vuttanti āha 『『ubhayesu vokiṇṇesū』』ti. Missībhūtesūti 『『kadāci kaṇhā dhammā, kadāci sukkā dhammā』』ti evaṃ ekasmiṃ santāne, ekasmiṃyeva ca attabhāve pavattiyā missībhūtesu, na pana ekajjhaṃ pavattiyā. Etthāti anantaravuttadhammāva anvādhiṭṭhāti āha 『『kaṇhasukkadhammesū』』ti. Yasmā ca te brāhmaṇā na ceva te dhamme atikkantā, yāya ca paṭipadāya atikkameyyuṃ, sāpi tesaṃ paṭipadā natthi, tasmā vuttaṃ 『『vattamānāpī』』ti. Nānujānanti ayathābhuccavādabhāvato. Anujānanañca nāma abbhanumodananti tadabhāvaṃ dassentena 『『nānumodanti, na pasaṃsantī』』ti vuttaṃ. Catunnaṃ vaṇṇānanti niddhāraṇe sāmivacanaṃ. Tesanti pana sambandhepi vā sāmivacanaṃ. Te ca brāhmaṇā na evarūpā na edisā, yādiso arahā ekadesenāpi tena tesaṃ sadisatābhāvato, tasmā tena kāraṇena nesaṃ brāhmaṇānaṃ 『『brāhmaṇova seṭṭho vaṇṇo』』ti vādaṃ viññū yathābhūtavādino buddhādayo ariyā nānujānanti.

Ārakattādīhīti ettha kilesānaṃ ārakattā pahīnabhāvato dūrattā arahaṃ, kilesārīnaṃ hatattā arahaṃ, saṃsāracakkassa arānaṃ hatattā arahaṃ, paccayādīnaṃ arahattā arahaṃ, pāpakaraṇe rahābhāvena arahanti evamattho veditabbo. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.125 ādayo), taṃ saṃvaṇṇanāsu (visuddhi. ṭī. 1.124) ca vuttanayena veditabbo . Āsavānaṃ khīṇattāti catunnampi āsavānaṃ anavasesato pahīnattā. Brahmacariyavāsanti maggabrahmacariyavāsaṃ. Tassa vāsassa pariyositattā vutthavāso, dasannampi vā ariyavāsānaṃ vutthattā vutthavāso. Vuttañhetaṃ –

『『Dasayime, bhikkhave, ariyāvāsā, yadariyā āvasiṃsu vā āvasanti vā āvasissanti vā. Katame dasa? Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño. Ime kho, bhikkhave, dasa ariyāvāsā』』ti (a. ni. 10.19).

Vussatīti vā vusitaṃ, ariyamaggo, ariyaphalañca, taṃ etassa atthīti atisayavacanicchāvasena arahā 『『vusitavā』』ti vutto. Karaṇīyaṃ nāma pariññāpahānasacchikiriyābhāvanā dukkhassantaṃ kātukāmehi ekantato kattabbattā, taṃ pana yasmā catūhi maggehi paccekaṃ catūsu saccesu kātabbaṃ kataṃ, tasmā vuttaṃ 『『catūhi…pe… katakaraṇīyo』』ti. Osīdāpanaṭṭhena bhārā viyāti bhārā, kilesā, khandhā ca. Vuttañhi 『『bhārā have pañcakkhandhā』』ti (saṃ. ni. 3.22) ohāritoti apanīto. Sako attho sadatthoti ettha da-kāro padasandhikaro. Kāmaṃ diṭṭhiādayopi saṃyojanāni eva, tathāpi taṇhāya bhavasaṃyojanaṭṭho sātisayo. Yathāha 『『avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanāna』』nti. (Saṃ. ni. 2.125, 126, 127, 132, 134, 136, 142; 3.5.520; kathā. 75) tato sā eva sutte (dī. ni. 2.400; ma. ni. 1.93, 133; 3.373; saṃ. ni. 3.1081; paṭi. ma. 1.34 ādayo) samudayasaccabhāvena vuttā, tasmā vuttaṃ 『『bhavasaṃyojanaṃ vuccati taṇhā』』ti. Sammadaññā vimuttoti sammā aññāya jānanabhūtāya aggamaggapaññāya sammā yathābhūtaṃ yaṃ yathā jānitabbaṃ, taṃ tathā jānitvā vimutto. Imasmiṃ loketi imasmiṃ sattaloke. Idhattabhāveti imasmiṃ attabhāve, parattabhāveti parasmiṃ attabhāve, idhaloke, paraloke cāti attho.

我來為您直譯這段巴利文： 116. "兩混"依語顛倒說故說"于兩混"。"混合"即"時黑法,時白法"如是一相續一自身轉故混合,非同時轉。"此"即近說法即依附故說"黑白法"。因彼等婆羅門既未超越彼法,以何行道應超越,彼等亦無彼行道,故說"轉亦"。不認可因非如實說性。認可即隨喜故顯彼無說"不隨喜,不讚"。"四姓"為差別屬格。"彼等"為關係亦屬格。彼等婆羅門非如是非此等,如阿羅漢一分亦無彼等相似性,故彼因智者如實說佛等聖不認可彼等婆羅門"婆羅門最勝姓"論。 "遠等"此中煩惱遠因斷遙遠故阿羅漢,煩惱敵殺故阿羅漢,輪迴輪輻殺故阿羅漢,資具等應故阿羅漢,作惡無密故阿羅漢應知此義。此略說,廣說依清凈道及其注說法應知。"漏盡"即四漏無餘斷故。"梵行住"即道梵行住。彼住圓滿故住圓,或十聖住住故住圓。如說： "諸比丘,此十聖住,聖已住或住或當住。何十?此中諸比丘,比丘舍五分具六分一守護四依止棄別諦求平頂無濁思身行寂善解脫心善解脫慧。諸比丘,此十聖住"。 或"住"即住,聖道聖果,彼有此故依欲增上說阿羅漢說"住圓"。"應作"即欲作苦邊應遍知斷證修定作,然因四道各四諦應作作故說"由四...作應作"。沉義如重故重,煩惱蘊。如說"重實五蘊"卸即去。自義正義,此中da音為句連。雖見等亦系,然貪有結義超勝。如說"無明障眾生貪系"。故彼經說為集諦,故說"有結說貪"。"正智解脫"即正知為知性上道慧正如實何如應知,彼如知解脫。"此世"即此有情世。"此身"即此身,"他身"即他身,義為此世他世。

117.Antaravirahitāti vibhāgavirahitā. Tenāha 『『attano kulena sadisā』』ti. Anuyantīti anuyantā, anuyantā eva ānuyantā, anuvattakā. Tenāha 『『vasavattino』』ti.

我來為您直譯這段巴利文： 117. "無間隔"即無分別。故說"與自族相等"。"隨行"即隨行者,隨行者即隨行者,追隨者。故說"隨支配"。

118.Niviṭṭhāti saddheyyavatthusmiṃ anupavisanavasena niviṭṭhā. Tato eva tasmiṃ adhikaṃ nivisanato abhiniviṭṭhā. Acalaṭṭhitāti acalabhāve ṭhitā.

Yanti yaṃ kathetabbadhammaṃ anupadhāretvā, tadatthañca appaccakkhaṃ katvā kathanaṃ, etaṃ aṭṭhānaṃ akāraṇaṃ tassa bodhimūleyeva samucchinnattā. Vicchindajananatthanti ratanattayasaddhāya vicchindassa uppādanatthaṃ, aññathattāyāti attho. Soti māro. Musāvādaṃ kātuṃ nāsakkhīti āgataphalassa ariyasāvakassa purato musā vattuṃ na visahi, tasmā āma mārosmīti paṭijāni. Silāpathaviyanti ratanamayasilāpathaviyaṃ. Sineruṃ kira parivāretvā ṭhito bhūmippadeso sattaratanamayo, 『『suvaṇṇamayo』』ti keci, sā vitthārato, ubbedhato anekayojanasahassaparimāṇā ativiya niccalā. Kiṃ tvaṃ etthāti kiṃ kāraṇā tvaṃ ettha. 『『Ṭhito』』ti accharaṃ pahari. Ṭhātuṃ asakkontoti ariyasāvakassa purato ṭhātuṃ asakkonto. Ayañhi ariyadhammādhigamassa ānubhāvo, yaṃ māropi nāma mahānubhāvo ujukaṃ paṭipparituṃ na sakkoti.

我來為您直譯這段巴利文： 118. "住"即于應信事依入住住。因彼即于彼增住故深住。"住不動"即住于不動性。 "彼"即不觀察應說法,及不現見彼義說,此非處非因因彼即菩提樹下斷。"生斷義"即為生三寶信斷生,為異性義。"彼"即魔。"不能妄語"即于得果聖弟子前不敢妄說,故承認"是,我是魔"。"寶地"即寶石地。據說圍須彌山立地處為七寶,"為金"某些說,彼寬高多千由旬量極不動。"何汝此"即何因汝此。"住"拍掌。"不能住"即于聖弟子前不能住。此實聖法證威力,即魔有大威力亦不能正對。

Maggo eva mūlaṃ maggamūlaṃ, tassa. Sañjātattā uppannattā. Tena maggamūlena patiṭṭhitasantāne laddhapatiṭṭhā. Bhagavato desanādhammaṃ nissāya ariyāya jātiyā jāto 『『bhagavantaṃ nissāya ariyabhūmiyaṃ jāto』』ti vutto. 『『Ure vasitvā』』ti idaṃ dhammaghosassa urato samuṭṭhānatāya vuttaṃ. Ure vāyāmajanitābhijātitāya vā oraso. Mukhato jātena jāto 『『mukhato jāto』』ti vutto. Kāraṇakāraṇepi hi kāraṇe viya vohāro hoti 『『tiṇehi bhattaṃ siddha』』nti. Keci pana 『『vimokkhamukhassa vasena jātattā mukhato jāto』』ti vadanti, tatthāpi vuttanayeneva attho veditabbo. Purimenatthena yonijo, sedajo, mukhajoti tīsu sambandhesu mukhajena sambandhena bhagavato puttabhāvo vibhāvito. Atthadvayenāpi dhammajabhāvoyeva dīpito. Ariyadhammappattito laddhaviseso hutvā pavatto taduttarakāliko khandhasantāno 『『ariyadhammato jāto』』ti veditabbo, ariyadhammaṃ vā maggaphalaṃ nissāya, upanissāya ca jāto sabbopi dhammappabandho 『『ariyadhammato jāto』』ti gahetabbo. Tesaṃ pana ariyadhammānaṃ apariyositakiccatāya ariyabhāvena abhinibbattimattaṃ upādāya 『『ariyadhammato jātattā』』ti vuttaṃ. Pariyositakiccatāya tathā nibbattipāripūriṃ upādāya 『『nimmitattā』』ti vuttaṃ, yato 『『dhammajo dhammanimmito』』ti vuttaṃ. 『『Navalokuttaradhammadāyaṃ ādiyatīti dhammadāyādo』』 tipi pāṭho. Assāti 『『bhagavatomhiputto』』tiādinā vuttassa vākyassa. Atthaṃ dassentoti bhāvatthaṃ pakāsento. Tathāgatassa anaññasādhāraṇasīlādidhammakkhandhassa samūhanivesavasena dhammakāyatāya na kiñci vattabbaṃ atthi, satthuṭṭhāniyassa pana dhammakāyataṃ dassetuṃ 『『kasmā tathāgato dhammakāyoti vutto』』ti sayameva pucchaṃ samuṭṭhāpetvā 『『tathāgato hī』』tiādinā tamatthaṃ vissajjeti. Hadayena cintetvāti 『『imaṃ dhammaṃ imassa desessāmī』』ti tassa upagatassa veneyyajanassa bodhanatthaṃ cittena cintetvā. Vācāya abhinīharīti saddhammadesanāvācāya karavīkarutamañjunā brahmassarena veneyyasantānābhimukhaṃ tadajjhāsayānurūpaṃ hitamatthaṃ nīhari upanesi. Tenāti tena kāraṇena evaṃsaddhammādhimuttibhāvena. Assāti tathāgatassa. Dhammamayattāti dhammabhūtattā. Idhādhippetadhammo seṭṭhaṭṭhena brahmabhūtoti āha 『『dhammakāyattā eva brahmakāyo』』ti. Sabbaso adhammaṃ pajahitvā anavasesato dhammo eva bhūtoti dhammabhūto. Tathārūpo ca yasmā sabhāvato dhammo evāti vattabbataṃ arahatīti āha 『『dhammasabhāvo』』ti.

119.Seṭṭhacchedakavādanti 『『brāhmaṇova seṭṭho vaṇṇo』』ti (dī. ni. 3.116) evaṃ vuttaseṭṭhabhāvacchedakavādaṃ. Aparenapi nayenāti yathāvuttaseṭṭhacchedakavādato aparenapi porāṇakalokuppattidassananayena. Seṭṭhaccheda…pe… dassetunti sopi hi 『『brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā』』ti, 『『brāhmaṇā brahmuno puttā orasā mukhato jātā brahmajā』』ti (dī. ni.

我來為您直譯這段巴利文： 道即根為道根,彼。生故起故。以彼道根立相續得立。依世尊說法依聖生生說"依世尊依聖地生"。"胸住"此說法音從胸起故說。或胸精進生高生故親生。從口生生說"從口生"。因因亦如因說"草成飯"。某些說"因解脫口生故從口生",彼亦應知如說義。前義生生汗生口生三關係由口生關係明世尊子性。二義亦說法生性。從聖法得得殊勝轉后時蘊相續應知"從聖法生",或依聖法道果及上依生一切法續應取"從聖法生"。然彼等聖法未盡事以聖性僅生起故說"從聖法生故"。盡事如是生圓滿故說"化",故說"法生法化"。"取九出世法分故法繼承"亦讀。"彼"即"我是世尊子"等說句。"顯義"即顯體義。如來不共戒等法蘊集住故法身性無可說,然為顯師位法身性問"為何如來說法身",自舉問以"如來"等釋彼義。"心思"即"此法當對此說"彼近行所化人覺義心思。"語引"即正法說語迦羅頻伽妙梵音引所化相續前隨意樂義利。"彼"即彼因如是正法勝解性。"彼"即如來。"法性"即法成性。此意法勝義梵成故說"法身性即梵身"。一切舍非法無餘成法故法成。如是亦因自性法應說故說"法自性"。 119. "最勝斷論"即如說"婆羅門最勝姓"如是說最勝性斷論。"復他道"即如說最勝斷論復古世起見道。"最勝斷...示"即彼亦"婆羅門最勝姓,余姓劣","婆羅門為梵子口生梵生梵化"。

3.114) ca evaṃ pavattāya micchādiṭṭhiyā viniveṭhano jātibrāhmaṇānaṃ seṭṭhabhāvassa chedanato seṭṭhacchedanavādo nāma hotīti dassetunti attho.

Itthabhāvanti imaṃ pakārataṃ manussabhāvaṃ. Sāmaññajotanā hi visese avatiṭṭhati, pakaraṇavasena vā ayamattho avacchinno daṭṭhabbo. Manenevanibbattāti bāhirapaccayena vinā kevalaṃ upacārajhānamanasāva nibbattā. Yāya upacārajjhānacetanāya te tattha nibbattā, nīvaraṇavikkhambhanādinā uḷāro tassā pavattiviseso, tasmā jhānaphalakappo tassā phalavisesoti āha 『『brahmaloke viyā』』tiādi. 『『Sayaṃpabhā』』ti padānaṃ tattha sūriyālokādīhi vinā andhakāraṃ vidhamantā sayameva pabhāsantīti sayaṃpabhā, antalikkhe ākāse carantīti antalikkhacarā, tadaññakāmāvacarasattānaṃ viya sarīrassa vicaraṇaṭṭhānassa asubhatābhāvato subhaṃ, subheva tiṭṭhantīti subhaṭṭhāyinoti attho veditabbo.

Rasapathavipātubhāvavaṇṇanā

120.Sabbaṃ cakkavāḷanti anavasesaṃ koṭisatasahassaṃ cakkavāḷaṃ. Samatanīti sañchādentī vipphari, sā pana tasmiṃ udake patiṭṭhitā ahosīti āha 『『patiṭṭhahī』』ti. Vaṇṇenasampannāti sampannavaṇṇā. Makkhikaṇḍakarahitanti makkhikāhi ca tāsaṃ aṇḍakehi ca rahitaṃ.

Atītānantarepi kappe loloyeva. Kasmā? Evaṃ ciraparicitalolatāvasena sabbapaṭhamaṃ tathā akāsīti dasseti. Kimevidanti 『『vaṇṇato, gandhato ca tāva ñātaṃ, rasato pana kimevidaṃ bhavissatī』』ti saṃsayajāto vadati. Tiṭṭhatīti aṭṭhāsi.

Candimasūriyādipātubhāvavaṇṇanā

我來為您直譯這段巴利文： 如是轉邪見除縛生婆羅門最勝性斷故名最勝斷論為示義。 "此性"即此類性人性。共相顯示住于別相,或依文此義應截見。"意生"即無外緣僅依近行禪意生。彼等以何近行禪思彼處生,障礙鎮伏等殊勝轉,故禪果如其果殊勝故說"如梵世"等。"自光"等語彼處無日光等破暗自光故自光,中空空行故空行,彼余欲界有情如身行處無不凈性故凈,凈住故凈住應知義。 光地顯現註釋 120. "一切輪圍"即無餘億輪圍。"平展"即遍滿散,然彼住彼水故說"住"。"具色"即具妙色。"無蠅卵"即無蠅及其卵。 近過去劫亦貪。何故?如是長時習貪性故先如是作示。"何此"即"色香已知,味然何此當是"生疑說。"住"即立。 日月等顯現註釋。

121.Āluppakārakanti ettha ālopapariyāyo āluppa-saddoti āha 『『ālopaṃ katvā』』ti. Paccakkhabhūtānampi candimasūriyānaṃ pavattiyaṃ lokiyānaṃ sammoho hoti, taṃ vidhamituṃ 『『ko pana tesa』』ntiādinā aṭṭha pañhāvissajjanāni gahitāni. Tattha tesanti candimasūriyānaṃ. Kasminti kasmiṃ ṭhāne. 『『Ko uparī』』ti eteneva ko heṭṭhāti ayamattho vuttoyeva. Tathā 『『ko sīghaṃ gacchatī』』ti iminā ko saṇikaṃ gacchatīti ayampi attho vuttoyeva. Vīthiyoti gamanavīthiyo. Ekatoti ekasmiṃ khaṇe pātubhavanti. Sūriyamaṇḍale pana atthaṅgate candamaṇḍalaṃ paññāyittha. Chandaṃ ñatvā vāti ruciṃ ñatvā viya.

Ubhayanti anto, bahi ca.

Ujukanti āyāmato, vitthārato, ubbedhato ca. Parimaṇḍalatoti parikkhepato.

Ujukaṃ saṇikaṃ gacchati amāvāsiyaṃ sūriyena saddhiṃ gacchanto divase divase thokaṃ thokaṃ ohīyanto puṇṇamāsiyaṃ upaḍḍhamaggameva ohīyanato. Tiriyaṃ sīghaṃ gacchati ekasmimpi māse kadāci dakkhiṇato, kadāci uttarato dassanato. 『『Dvīsu passesū』』ti idaṃ yebhuyyavasena vuttaṃ. Candassa purato, pacchato, samañca tārakā gacchantiyeva. Attano ṭhānanti attano gamanaṭṭhānaṃ. Na vijahanti attano vīthiyāva gacchanato. Sūriyassa ujukaṃ gamanassa sīghatā candassa gamanaṃ upādāya veditabbā. Tiriyaṃ gamanaṃ dakkhiṇadisato uttaradisāya, uttaradisato ca dakkhiṇadisāya gamanaṃ dandhaṃ chahi chahi māsehi ijjhanato. Soti sūriyo. Kāḷapakkhauposathatoti kāḷapakkhe uposathe candena saheva gantvā tato paraṃ. Pāṭipadadivaseti sukkapakkhapāṭipadadivase. Ohāya gacchati attano sīghagāmitāya, tassa ca dandhagāmitāya. Lekhāviya paññāyati pacchimadisāyaṃ. Yāva uposathadivasāti yāva sukkapakkhauposathadivasā. 『『Cando anukkamena vaḍḍhitvā』』ti idaṃ uparibhāgato patitasūriyālokatāya heṭṭhato pavattāya sūriyassa dūrabhāvena divase divase anukkamena parihāyamānāya attano chāyāya vasena anukkamena candamaṇḍalappadesassa vaḍḍhamānassa viya dissamānatāya vuttaṃ, tasmā anukkamena vaḍḍhitvā viya. Uposathadivase puṇṇamāyaṃ paripuṇṇo hoti, paripuṇṇamaṇḍalo hutvā dissatīti attho. Dhāvitvā gaṇhāti candassa dandhagatitāya, attano ca sīghagatitāya. Anukkamena hāyitvāti ettha 『『anukkamena vaḍḍhitvā』』ti ettha vuttanayena attho veditabbo. Tattha pana chāyāya hāyamānatāya maṇḍalaṃ vaḍḍhamānaṃ viya dissati, idha chāyāya vaḍḍhamānatāya maṇḍalaṃ hāyamānaṃ viya dissati.

我來為您直譯這段巴利文： 121. "破壞作"此中破壞語破壞音故說"作碎"。現見日月執行世間人迷惑,為破彼"彼何"等取八問答。彼中"彼等"即日月。"何中"即何處。"誰上"即此誰下義已說。如是"誰快行"此誰慢行義亦已說。"道"即行道。"一"即一剎那顯。然日輪沒月輪現。"知欲或"即如知喜。 "二"即內外。 "直"即長寬高。"圓"即周。 直慢行於新月與日同行日日漸離半月僅離半道。橫快行一月中時從南時從北見故。"二邊"此依多分說。月前後同星行。"自處"即自行處。不捨從自道行故。日直行快依月行應知。橫行從南向北從北向南行慢以六六月成故。"彼"即日。"黑半布薩"即黑半布薩與月同行后。"第一日"即白半第一日。舍行因自快行,彼慢行。如線現於西方。"至布薩日"即至白半布薩日。"月次第增"此依上分落日光下轉日遠日日次第減自影力次第如月輪處增顯說,故如次第增。布薩日滿月圓滿,即顯為圓滿輪義。追趕因月慢行,自快行故。"次第減"此中如"次第增"說道應知義。彼中影減輪如增顯,此中影增輪如減顯。

Yāya vīthiyā sūriye gacchante vassavalāhakā devaputtā sūriyābhitāpasantattā attano vimānato na nikkhamanti, kīḷāpasutā hutvā na vicaranti, tadā kira sūriyassa vimānaṃ pakatimaggato adho otaritvā vicarati, tassa oruyha caraṇeneva candavimānampi adho oruyha carati taggatikattā, tasmā sā vīthi udakābhāvena ajānurūpatāya 『『ajavīthī』』ti samaññaṃ gatā. Yāya pana vīthiyā sūriye gacchante vassavalāhakā devaputtā sūriyābhitāpābhāvato abhiṇhaṃ attano vimānato bahi nikkhamitvā kīḷāpasutā ito cito ca vicaranti, tadā kira sūriyavimānaṃ pakatimaggato uddhaṃ āruhitvā vicarati, tassa uddhaṃ āruyha caraṇeneva candavimānampi uddhaṃ āruyha carati taggatikattā, taggatikatā ca samānagatinā vātamaṇḍalena vimānassa phellitabbattā, tasmā sā vīthi udakabahubhāvena nāgānurūpatāya 『『nāgavīthī』』ti samaññaṃ gatā. Yadā sūriyo uddhamanāruhanto, adho ca anotaranto pakatimaggeneva gacchati, tadā vassavalāhakā yathākālaṃ, yathāruci ca vimānato nikkhamitvā sukhena vicaranti, tena kālena kālaṃ vassanato loke utusamatā hoti, tāya utusamatāya hetubhūtāya sā candimasūriyānaṃ gati gavānurūpatāya 『『govīthī』』ti samaññaṃ gatā. Tena vuttaṃ 『『ajavīthī』』tiādi.

Evaṃ 『『kati nesaṃ vīthiyo』』ti pañhaṃ vissajjetvā 『『kathaṃ vicarantī』』ti pañhaṃ vissajjetuṃ 『『candimasūriyā』』tiādi vuttaṃ. Tattha sineruto bahi nikkhamantīti sinerusamīpena taṃ padakkhiṇaṃ katvā gacchantā tato gamanavīthito bahi attano tiriyagamanena cakkavāḷābhimukhā nikkhamanti. Anto vicarantīti evaṃ cha māse khaṇe khaṇe sineruto apasakkanavasena tato nikkhamitvā cakkavāḷasamīpaṃ pattā, tatopi cha māse khaṇe khaṇe apasakkanavasena nikkhamitvā sinerusamīpaṃ pāpuṇantā anto vicaranti. Idāni tamevatthaṃ saṅkhepena vuttaṃ vivarituṃ 『『tehī』』tiādi vuttaṃ. Sinerussa, cakkavāḷassa ca yaṃ ṭhānaṃ vemajjhaṃ, tassa, sinerussa ca yaṃ ṭhānaṃ vemajjhaṃ, tena gacchantā 『『sinerusamīpenavicarantī』』ti vuttā, na sinerussa aggāḷindaallīnā. Cakkavāḷasamīpena caritvāti etthāpi eseva nayo. Majjhenāti sinerussa, cakkavāḷassa ca ujukaṃ vemajjhena maggena. Citramāse majjhenāti etthāpi eseva nayo.

Ekappahārenāti ekavelāya, ekeneva vā attano ekappahārena. Majjhanhikoti ṭhitamajjhanhiko kālo hoti. Tadā hi sūriyamaṇḍalaṃ uggacchantaṃ hutvāpi imasmiṃ dīpe ṭhitassa upaḍḍhameva dissati, uttarakurūsu ṭhitassa ogacchantaṃ hutvā. Evañhi ekavelāyameva tīsu dīpesu ālokakaraṇaṃ.

Yesu kattikādinakkhattasamaññā, tānipi tārakarūpāni yevāti vuttaṃ 『『sesatārakarūpāni cā』』ti, nakkhattasaññitatārakarūpato avasiṭṭhatārakarūpānīti attho. Ubhayānipi tāni devatānaṃ vasanakavimānānīti veditabbāni. Rā-saddo tiyati chijjati etthāti ratti, sattānaṃ saddassa vūpasamanakāloti attho. Dibbanti sattā kīḷanti jotanti etthāti divā. Sattānaṃ āyuṃ minanto viya siyati antaṃ karotīti māso. Taṃ taṃ kiriyaṃ arati vattetīti utu. Taṃ taṃ sattaṃ, dhammappavattiñca saṅgamma vadanto viya sarati vattetīti saṃvaccharo.

我來為您直譯這段巴利文： 日行何道雨雲天子因日熱溫從自宮不出,不從事遊戲行,據說彼時日宮從常道下降行,因其下降行故月宮亦下降行隨彼行,故彼道因無水不適羊性得名"羊道"。然日行何道雨雲天子因無日熱常從自宮出從事遊戲往來行,據說彼時日宮從常道上升行,因其上升行故月宮亦上升行隨彼行,隨彼行因同行風輪推宮故,故彼道因多水適龍性得名"龍道"。日不上升不下降從常道行時,雨雲天子隨時隨意從宮出安樂行,因此時時雨世季節平等,因彼季節平等因故彼日月行適牛性得名"牛道"。故說"羊道"等。 如是答"彼等幾道"問為答"如何行"問說"日月"等。彼中"從須彌出"即近須彌右繞行從彼行道出向輪圍橫行。"內行"即如是六月剎那剎那從須彌離故從彼出至輪圍近,從彼亦六月剎那剎那離故出至須彌近內行。今為開彼義略說說"彼等"等。須彌輪圍中間處,彼須彌中間處,從彼行故說"近須彌行",非依須彌頂欄。"近輪圍行"此中亦此理。"中"即須彌輪圍正中間道。"四月中"此中亦此理。 "一擊"即一時,或一自一擊。"中午"即住中午時。彼時日輪雖升於此洲住者見半,于北俱盧洲住者落。如是一時於三洲作光。 "何迦提迦等星名,彼等亦星形"故說"余星形",即從星名星形余星形義。二亦應知彼等天居宮。"Ra"音割斷此故夜,即有情聲寂止時義。有情遊戲光此故晝。如量有情壽作邊故月。轉彼彼作故季。會說彼彼有情法轉如轉故年。

1. Vivajjanaṃ vivajjo, so eva vevajjaṃ, vaṇṇassa vevajjaṃ vaṇṇavevajjaṃ, vaṇṇasampattiyā vigamo, tassa pana atthitā 『『vaṇṇavevajjatā』』ti vuttā. Tenāha 『『vivajjabhāvo』』ti. Tesanti vaṇṇavantānaṃ sattānaṃ. Atimānappaccayāti dubbaṇṇavambhanavasena atikkamma attano vaṇṇaṃ paṭicca mānapaccayā, mānasampaggaṇhananimittanti attho. Sātisayo raso etissā atthīti rasāti laddhamānāya, anubhāsiṃsūti anurodhavasena bhāsiṃsu. Lokuppattivaṃsakathanti lokuppattivaṃsajaṃ paveṇīkathaṃ, ādikāle uppannaṃ paveṇīāgatakathanti attho. 『『Anupatantī』』tipi pāṭho, so evattho.

Bhūmipappaṭakapātubhāvādivaṇṇanā

123.Ediso hutvāti ahicchattakasadiso hutvā.

124.Padālatāti 『『padā』』ti evaṃnāmā ekā latā, sā pana yasmā sampannavaṇṇagandharasā, tasmā 『『bhaddalatā』』ti vuttā. Nāḷikāti nāḷivalli. Ahāyīti nassi.

125.Akaṭṭhapākoti akaṭṭheyeva ṭhāne uppajjitvā paccanako, nīvāro viya sañjāto hutvā nippajjanakoti attho. Kaṇo 『『kuṇḍaka』』nti ca vuccati. Thusanti taṇḍulaṃ pariyonandhitvā ṭhitattaco, tadabhāvato 『『akaṇo, athuso』』ti sāli vutto. 『『Paṭivirūḷha』』nti idaṃ pakkabhāvassa kāraṇavacanaṃ. Paṭivirūḷhato hi taṃ pakkanti. Yasmiṃ ṭhāne sāyaṃ pakko sāli gahito, tadeva ṭhānaṃ dutiyadivase pāto pakkena sālinā paripuṇṇaṃ hutvā tiṭṭhatīti āha 『『sāyaṃ gahitaṭṭhānaṃ pāto pakkaṃ hotī』』tiādi. Alāyitanti lāyitaṭṭhānampi tesaṃ kammappaccayā alāyitameva hutvā anūnaṃ paripuṇṇameva paññāyati, na kevalaṃ paññāyanameva, atha kho tathābhūtameva hutvā tiṭṭhati.

Itthipurisaliṅgādipātubhāvavaṇṇanā

我來為您直譯這段巴利文： 122. 避即避,彼即韋避,色之韋避即色韋避,色圓滿離,彼有性說"色韋避性"。故說"避性"。"彼等"即有色有情。"慢緣"即凌越壞色依自色慢緣,即執慢因義。此有勝味故"味",隨順語義。"世起傳說"即世起傳承說,始時生傳承來說義。"隨"亦讀,彼同義。 地面薄現等釋 123. "如是生"即如傘菇生。 124. "足蔓"即一名"足"蔓,彼因圓滿色香味,故說"賢蔓"。"筒"即筒藤。"失"即滅。 125. "無耕熟"即無耕處生熟,如野米產生作義。糠說"屑"。"谷"即包裹米住皮,因無彼故稻說"無糠無谷"。"再生"此說熟因。從再生彼熟故。於何處晚取熟稻,彼處第二日早成熟稻圓滿住故說"晚取處早熟"等。"無刈"即刈處亦因彼等業不刈住不減圓滿顯,不僅顯,然成如是住。 女男相等現釋

126.『『Manussakāle』』ti idaṃ pubbe manussabhūtānaṃyeva tattha idāni nikantivasena uppatti hotīti katvā vuttaṃ, devatānampi purimajātiyaṃ itthibhāve ṭhitānaṃ tattha virāgādipurisattappaccaye asati tadā itthiliṅgameva pātubhavati. Purisattapaccayeti 『『attanopi anissaratā, sabbakālaṃ parāyattavuttitā, rajassalatā vañcatā, gabbhadhāraṇaṃ, paṭhamāya pakatiyā nihīnapakatitā, sūravīratābhāvo, 『appakā janā』ti 『hīḷetabbatā』ti evamādi ādīnavapaccavekkhaṇapubbakampi itthibhāve 『alaṃ itthibhāvena, na hi itthibhāve ṭhatvā cakkavattisiriṃ, na sakkamārabrahmasiriyo paccanubhavituṃ, na paccekabodhiṃ, na sammāsambodhiṃ adhigantuṃ sakkā』ti evaṃ itthibhāvavirajjanaṃ, 『yathāvuttaādīnavavirahato uttamapakatibhāvato sampadamidaṃ purisattaṃ nāma seṭṭhaṃ uttamaṃ, ettha ṭhatvā sakkā etā sampattiyo sampāpuṇitu』nti evaṃ purisattabhāve sambhāvanāpubbakaṃ patthanāṭhapanaṃ, 『tattha ninnapoṇapabbhāracittatā』ti』』 evamādike purisabhāvassa paccayabhūte dhamme. Pūretvā vaḍḍhetvā. Paccakkhaṃ bhūtaṃ, sadisañca diṭṭhadhammikaṃ, samparāyikañca suvipulaṃ anatthaṃ acintetvā purisassa kāmesu micchācaraṇaṃ kevalaṃ itthiyaṃ āsāpatti phalenevāti āsāāpatti itthibhāvāvahāpi hotiyeva. Tanninnapoṇapabbhārabhāvena tannikantiyā nimittabhāvāpattitoti vuttaṃ 『『puriso itthattabhāvaṃ labhanto kāmesumicchācāraṃ nissāya labhatī』』ti. Tadāti yathāvutte paṭhamakappikakāle. Pakatiyāti sabhāvena. Mātugāmassāti purimattabhāve mātugāmabhūtassa. Purisassāti etthāpi 『『pakatiyā』』ti padaṃ ānetvā sambandhitabbaṃ. Upanijjhāyatanti upecca nijjhāyantānaṃ. Yathā aññamaññasmiṃ sārāgo uppajjati, evaṃ sāpekkhabhāvena olokentānaṃ. Rāgapariḷāhoti rāgajo pariḷāho.

Nibbuyhamānāyāti pariṇatā hutvā niyyamānāya.

Methunadhammasamācāravaṇṇanā

127.Gomayapiṇḍamattampi nālatthāti sammadeva vivāhakammaṃ nālatthāti adhippāyena vadanti. Pātabyatanti tasmiṃ asaddhamme kilesakāmena pivitabbataṃ kiñci pivitabbavatthuṃ pivantā viya ativiya tosetvā paribhuñjitabbataṃ āpajjiṃsu, pātabyatanti vā paribhuñjanakataṃ āpajjiṃsu upagacchiṃsu. Paribhogattho hi ayaṃ pā-saddo, kattusādhano ca tabya-saddo, yathāruci paribhuñjiṃsūti attho.

Sannidhikārakanti sannidhikāraṃ, ka-kāro padavaḍḍhanamattanti āha 『『sannidhiṃ katvā』』ti. Apadānanti avakhaṇḍanaṃ. Ekekasmiṃ ṭhāneti yattha yattha vahitaṃ, tasmiṃ tasmiṃ ekekasmiṃ ṭhāne. Gumbagumbāti puñjapuñjā.

Sālivibhāgavaṇṇanā

128.Sīmaṃ ṭhapeyyāmāti 『『ayaṃ bhūmibhāgo asukassa, ayaṃ bhūmibhāgo asukassā』』ti evaṃ paricchedaṃ kareyyāma. Taṃ aggaṃ katvāti taṃ ādiṃ katvā.

Mahāsammatarājavaṇṇanā

130.Pakāsetabbanti dosavasena pakāsetabbaṃ. Khipitabbanti khepaṃ kātabbaṃ. Tenāha 『『hāretabba』』nti, sattanikāyato nīharitabbaṃ.

Nesanti niddhāraṇe sāmivacanaṃ.

我來為您直譯這段巴利文： 126. "人時"此說因前為人者今于彼生愛故,天亦前生住女性于彼無離欲等男性緣時女相顯。"男性緣"即"自無自在,一切時依他轉,月事欺詐,懷胎,第一性劣性,無勇猛,少人蔑視"如是觀察過患后亦女性"夠女性,不住女效能得轉輪王富,帝釋梵富,不能得辟支菩提正等菩提"如是厭離女性,"因無如說過患最勝性故此男性實勝上,住此能得彼等富"如是男性尊重前愿立,"彼傾向心"如是等男性緣法。滿增。現見及同見法後世廣大無益不思男于欲邪行僅女希得果故希得亦生女性。彼傾向故彼愛相得故說"男得女身依欲邪行得"。"彼時"即如說初劫時。"本性"即自性。"女"即前身為女。"男"此中亦應取"本性"語合。"近視"即近觀。如彼此生愛,如是期望觀。"愛熱"即愛生熱。 "引"即熟引。 淫法行釋 127. "不得牛糞量"即不正得婚事義說。"可飲"即彼非法煩惱欲如飲何可飲事極悅受用得,或"可飲"即得受用近。此Pa音受用義,Tabya音作者成,如意受用義。 "作儲"即作儲,Ka音增語詞故說"作儲"。"斬斷"即破壞。"一一處"即何何運,彼彼一一處。"叢叢"即堆堆。 稻分釋 128. "立界"即"此地分某,此地分某"如是作界。"彼為始"即彼為先。 大三末多王釋 130. "顯"即依過顯。"投"即作投。故說"除",從有情眾除。 "彼等"即限定屬格。

131.Akkharanti niruttiṃ. Sā hi mahājanena sammatoti niddhāretvā vattabbato nirutti , tasmiṃyeva nirūḷhabhāvato , aññattha asañcaraṇato akkharanti ca vuccati, tathā saṅkhātabbato saṅkhā, samaññāyatīti samaññā, paññāpanato paññatti, voharaṇato vohāro. Uppannoti pavatto. Na kevalaṃ akkharamevāti na kevalaṃ samaññākaraṇameva. Khettasāminoti taṃ taṃ bhūmibhāgaṃ pariggahetvā ṭhitasattā. Tīhi saṅkhehīti tividhakiriyābhisaṅkhatehi tīhi saṅkhehi khattiyādīhi tīhi vaṇṇehi pariggahitehi. 『『Khattiyānuyantabrāhmaṇagahapatikanegamajānapadehi tīhi gahapatīhi pariggahitehī』』ti ca vadanti. Agganti ñātenāti aggaṃ kulanti ñātena. Khattiyakulañhi loke sabbaseṭṭhaṃ. Yathāha 『『khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino』』ti, (dī. ni. 1.277; 3.140; ma. ni. 2.30; saṃ. ni. 1.182, 245) abhedopacārena pana akkharassa khattiyasaddassapi seṭṭhatāti pāḷiyaṃ 『『aggaññena akkharenā』』ti vuttaṃ. Idāni abhedopacārena vinā eva atthaṃ dassetuṃ 『『agge vā』』tiādi vuttaṃ.

Brāhmaṇamaṇḍalādivaṇṇanā

1. Yena anārambhabhāvena bāhitākusalā 『『brāhmaṇā』』ti vuttā, tameva tāva dassetuṃ pāḷiyaṃ 『『vītaṅgārā』』tiādi vuttanti tadatthaṃ dassento 『『pacitvā』』tiādimāha. Tamenanti vacanavipallāsena niddesoti āha 『『te ete』』ti. Abhisaṅkharontāti cittamantabhāvena aññamaññaṃ abhivisiṭṭhe karontā, brāhmaṇākappabhāvena saṅkharontā ca. Vācentāti paresaṃ kathentā, ye tathā ganthe kātuṃ na jānanti. Acchantīti āsanti, upavisantīti attho. Tenāha 『『vasantī』』ti. Acchentīti kālaṃ khepenti. Hīnasammataṃ jhānabhāvanānuyogaṃ chaḍḍetvā ganthe pasutatādīpanato. Seṭṭhasammataṃ jātaṃ 『『vedadharā sottiyā subrāhmaṇāti evaṃ seṭṭhasammataṃ jātaṃ.

133.Methunadhammaṃ samādiyitvāti jāyāpatikabhāvena dvayaṃ dvayaṃ nivāsaṃ ajjhupagantvā. Vāṇijakammādiketi ādi-saddena kasikammādiṃ saṅgaṇhāti.

134.Luddācārakammakhuddācārakammunāti paraviheṭhanādiluddācārakammunā, naḷakāradārukammādikhuddācārakammunā ca. Suddanti ettha su-iti sīghatthe nipāto. Dā-iti garahaṇattheti āha 『『suddaṃ suddaṃ lahuṃ lahuṃ kucchitaṃ gacchantī』』ti.

135.Ahūti kālavipallāsavasena vuttanti dassento 『『hoti kho』』ti āha. Imināti 『『imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti hotī』』ti iminā vacanena. Imaṃ dassetīti samaṇamaṇḍalaṃ nāma…pe… suddhiṃ pāpuṇantīti imaṃ atthajātaṃ dasseti. Yadi imehi…pe… abhinibbatti hoti, evaṃ sante imāneva cattāri maṇḍalāni padhānāni, samaṇamaṇḍalaṃ appadhānaṃ tato abhinibbattattāti? Nayidamevanti dassetuṃ 『『imānī』』tiādi vuttaṃ. Samaṇamaṇḍalaṃ anuvattanti guṇehi visiṭṭhabhāvato. Guṇo hi viññūnaṃ anuvattanahetu, na kolaputtiyaṃ, vaṇṇapokkharatā, vākkaraṇamattaṃ vā. Tenāha 『『dhammeneva anuvattanti, no adhammenā』』ti. So dhammo ca lokuttarova adhippeto, yena saṃsārato visujjhati, tasmā samaṇamaṇḍalanti ca sāsanikameva samaṇagaṇaṃ vadatīti daṭṭhabbaṃ. Tenāha 『『samaṇamaṇḍalañhī』』tiādi.

Duccaritādikathāvaṇṇanā

我來為您直譯這段巴利文： 131. "字"即詞義。彼因大眾認定故說詞義,因彼定著,不行他處故說"字",如是應稱故稱,共稱故共稱,施設故施設,言說故言說。"生"即轉。"不僅字"即不僅作共稱。"田主"即執持彼彼地分住有情。"三稱"即三種作為作成三稱剎帝利等三姓執持。說"剎帝利隨從婆羅門居士城人國人三居士執持"。"最以知"即最家以知。剎帝利家世間最勝。如說"剎帝利眾生最勝,依姓者",以不分喻字剎帝利語亦最勝故經說"最勝字"。今為示無不分喻義說"最或"等。 婆羅門輪等釋 132. 以何無勵故除不善說"婆羅門",先為示彼故經說"離炭"等為示彼義說"煮"等。"彼此"即語顛倒釋故說"彼等"。"作"即以心咒性互勝作,婆羅門式作。"誦"即對他說,彼等如是不知作論。"坐"即坐,即近坐義。故說"住"。"居"即度時。舍離劣認禪修示著論故。勝認生"持咒學通善婆羅門"如是勝認生。 133."受淫法"即以夫妻性二二受住。"賈作等"即等語攝農作等。 134."惡行作賤行作"即害他等惡行作,竹木作等賤行作。"首陀"此中Su速義助詞。Da賤義故說"首陀首陀速速賤去"。 135."有"即依時顛倒說故示說"有今"。"此"即"此四輪中,婆色托,沙門輪生起"此語。"示此"即示沙門輪名...得凈此義生。若此...生起,如是此四輪主要,沙門輪非主從彼生故?非此即為示說"此等"等。沙門輪隨順因功德勝故。功德實智者隨順因,非良族,色美,語巧。故說"以法隨順,非非法"。彼法意指出世,以彼輪迴清凈,故沙門輪即說教沙門眾應見。故說"沙門輪"等。 惡行等說釋

136.Micchādiṭṭhivasena samādinnakammaṃ nāma 『『ko anubandhitabbo. Ajotaggisoṭṭhimiso』』tiādinā yaññavidhānādivasena pavattitaṃ hiṃsādipāpakammaṃ. Micchādiṭṭhikammassāti 『『esa saddhādhigato devayāno, yena yanti puttino visokā』』tiādinā pavattitassa micchādiṭṭhisahagatakammassa. Samādānaṃ tassa tathā pavattanaṃ, tassā vā diṭṭhiyā upagamanaṃ.

137.Dvayakārīti kusalākusaladvayassa kattā. Tayidaṃ dvayaṃ yasmā ekajjhaṃ nappavattati, tasmā āha 『『kālenā』』tiādi. Ekakkhaṇe ubhayavipākadānaṭṭhānaṃ nāma natthi ekasmiṃ khaṇe cittadvayūpasañhitāya sattasantatiyā abhāvato. Yathā pana dvayakārino sukhadukkhapaṭisaṃveditā sambhavati, taṃ dassetuṃ 『『yena panā』』tiādi vuttaṃ. Evaṃbhūtoti vikalāvayavo. Dvepihi kusalākusalakammāni katūpacitāni sabhāvato balavantāneva honti, tasmā maraṇakāle upaṭṭhahanti . Tesu akusalaṃ balavataraṃ hoti paccayalābhato. Nikantiādayo hi paccayavisesā akusalasseva sabhāgā, na kusalassa, tasmā katūpacitabhāvena samānabalesupi kusalākusalesu paccayalābhena vipaccituṃ laddhokāsatāya kusalato akusalaṃ balavataraṃ hotīti, tathābhūtampi taṃ yathā vipākadāne laddhokāsassa kusalassāpi avasaro hoti, tathā laddhapaccayaṃ paṭisandhidānābhimukhaṃ kusalaṃ paṭibāhitvā paṭisandhiṃ dentaṃ tiracchānayoniyaṃ nibbattāpetīti. 『『Akusalaṃ balavataraṃ hotī』』ti ettha 『『akusalaṃ ce balavataraṃ hoti, taṃ kusalaṃ paṭibāhitvā』』ti vuttanayeneva atthaṃ vatvā tesu kusalaṃ ce balavataraṃ hoti, tañca akusalaṃ paṭibāhitvā manussayoniyaṃ nibbattāpeti, akusalaṃ pavattivedanīyaṃ hoti, atha naṃ taṃ kāṇampi karoti khujjampi pīṭhasappimpi kucchirogādīhi vā upaddutaṃ. Evaṃ so pavattiyaṃ nānappakāraṃ dukkhaṃ paccanubhavatīti idaṃ sandhāya vuttaṃ 『『sukhadukkhappaṭisaṃvedī hotī』』ti. Tatrāyaṃ vinicchayo – vuttakāle vā kārena samānabalesu kusalākusalakammesu upaṭṭhahantesu maraṇassa āsannavelāyaṃ yadi balavatarāni kusalajavanāni javanti, yathāupaṭṭhitaṃ akusalaṃ paṭibāhitvā kusalaṃ vuttanayena paṭisandhiṃ deti. Atha balavatarāni akusalajavanāni javanti, yathāupaṭṭhitaṃ kusalaṃ paṭibāhitvā akusalaṃ vuttanayeneva paṭisandhiṃ deti. Taṃ kissa hetu? Ubhinnaṃ kammānaṃ samānabalavabhāvato, paccayantarasāpekkhato cāti, sabbaṃ vīmaṃsitvā gahetabbaṃ.

Bodhipakkhiyabhāvanāvaṇṇanā

138.Bodhi vuccati maggasammādiṭṭhi, cattāri ariyasaccāni bujjhatīti katvā, sabhāvato, taṃsabhāvato ca tassā pakkhe bhavāti bodhipakkhiyā, sativīriyādayo dhammā, tesaṃ bodhipakkhiyānaṃ. Paṭipāṭiyāti bodhipakkhiyadesanāpaṭipāṭiyā. Bhāvanaṃ anugantvāti anukkamena pavattaṃ bhāvanaṃ patvā. Tenāha 『『paṭipajjitvā』』ti. Saupādisesāya nibbānadhātuyā vasena khīṇāsavassa seṭṭhabhāvaṃ lokassa pākaṭaṃ katvā dassetuṃ sakkā, na itarāya sabbaso apaññattibhāvūpagamane tassa adassanatoti vuttaṃ 『『parinibbātīti kilesaparinibbānena parinibbāyatī』』ti. Vinivattetvāti tato catuvaṇṇato nīharitvā.

我來為您直譯這段巴利文： 136. 依邪見所受業名"誰應隨。山羊火犧牲"等依祭祀規定等轉害等惡業。"邪見業"即"此信得天道,由此子無憂"等轉邪見俱業。受即彼如是轉,或彼見近。 137. "二作"即善不善二作者。此二因不同時轉故說"時"等。一剎那兩果與處名無因一剎那心二俱有情相續無。然如二作者樂苦受有,為示彼說"然彼"等。"如是"即缺支。二善不善業作積本性強,故臨死現。彼中不善更強因得緣。愛等緣勝不善同分,非善,故作積性同強善不善中因得緣熟得機會故不善比善更強,如是彼亦如得機會善亦有機會,如得緣趣結生善障與結生生畜生界。"不善更強"此中"若不善更強,彼障善"如說道義說彼中若善更強,彼障不善生人界,不善為轉受,令彼瞎或跛或臥病或腹病等惱。如是彼轉中受種種苦此依說"樂苦受者"。此中此決定—說時同強善不善業現中臨死若強善速轉,障如現不善善如說道與結生。若強不善速轉,障如現善不善如說道與結生。何因?二業同強,依其他緣故,一切思擇應取。 菩提分修釋 138. 菩提說道正見,悟四聖諦故,本性,彼本性彼分生故菩提分,念精進等法,彼等菩提分。"次第"即菩提分說次第。"隨修"即隨次轉修達。故說"行"。依有餘涅槃界漏盡者勝性世間顯示可能,非彼完全無施設性趣彼不見故說"般涅槃即煩惱般涅槃般涅槃"。"轉"即從彼四姓出。

140.Tamevatthanti 『『khīṇāsavova devamanussesu seṭṭho』』ti vuttamevatthaṃ.

Seṭṭhacchedakavādamevāti jātibrāhmaṇānaṃ seṭṭhabhāvasamucchedakameva kathaṃ. Dassetvā bhāsitvā. Suttantaṃ vinivattetvāti pubbe lokiyadhammasandassanavasena pavattaṃ aggaññasuttaṃ 『『sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāyā』』tiādinā tato vinivattetvā nīharitvā tena asaṃsaṭṭhaṃ katvā. Āvajjantāti samannāharantā. Anumajjantāti pubbenāparaṃ atthato vicarantāti.

Aggaññasuttavaṇṇanāya līnatthappakāsanā.

1. Sampasādanīyasuttavaṇṇanā

Sāriputtasīhanādavaṇṇanā

1. Pāvārenti sañchādenti sarīraṃ etenāti pāvāro, vatthaṃ. Pāvaraṇaṃ vā pāvāro, 『『vatthaṃ dussa』』nti pariyāyasaddā eteti dussameva pāvāro, so etassa bahuvidho anekakoṭippabhedo bhaṇḍabhūto atthīti dussapāvāriko. So kira pubbe daharakāle dussapāvārabhaṇḍameva bahuṃ pariggahetvā vāṇijjaṃ akāsi, tena naṃ seṭṭhiṭṭhāne ṭhitampi 『『pāvāriko』』 tveva sañjānanti. Bhagavatīti iti-saddo ādiattho, pakārattho vā, tena bhagavantaṃ upasaṅkamitvā therena vuttavacanaṃ sabbaṃ saṅgaṇhāti. 『『Kasmā evaṃ avocā』』ti tathāvacane kāraṇaṃ pucchitvā 『『somanassapavedanattha』』nti kasmā payojanaṃ vissajjitaṃ, tayidaṃ ambaṃ puṭṭhassa labujaṃ byākaraṇasadisanti? Nayidamevaṃ cintetabbaṃ. Yā hissa therassa tadā bhagavati somanassuppatti, sā niddhāritarūpā kāraṇabhāvena coditā, tasmā evaṃ avocāti, sā eva ca yasmā niddhāritarūpā pavedanavasena bhagavato sammukhā tathāvacanaṃ payojeti, tasmā 『『attano uppannasomanassapavedanattha』』nti payojanabhāvena vissajjitaṃ.

Tatrāti tasmiṃ somanassapavedane. Vihāre nivāsaparivattanavasena sunivatthanivāsano. Ābhujitvāti ābandhitvā.

Samāpattito vuṭṭhāya 『『aho santo vatāyaṃ ariyavihāro』』ti samāpattisukhapaccavekkhaṇamukhena attano guṇe anussarituṃ āraddho, ārabhitvā ca nesaṃ taṃ taṃ sāmaññavisesavibhāgavasena anussari. Tathā hi 『『samādhī』』ti sāmaññato gahitasseva 『『paṭhamaṃ jhāna』』ntiādinā visesavibhāgo, 『『paññā』』ti sāmaññato ca gahitasseva 『『vipassanāñāṇa』』ntiādinā visesavibhāgo uddhaṭo. 『『Lokiyābhiññāsu dibbacakkhuñāṇasseva gahaṇaṃ therassa itarehi sātisayanti dassetu』』nti vadanti, pubbenivāsañāṇampi pana 『『kappasatasahassādhikassā』』tiādinā kiccavasena dassitameva, lakkhaṇahāravasena vā itaresaṃ pettha gahitatā veditabbā.

Atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Tathā dhammappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttipabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttiyaṃ pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthāna karaṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Ayamettha saṅkhepo, vitthāro pana visuddhimagge, (visuddhi. 2.428) taṃ saṃvaṇṇanāsu (visuddhi. ṭī.

我來為您直譯這段巴利文： 140. "彼義"即"漏盡者天人中最勝"所說義。 "最勝斷論"即斷生婆羅門最勝性論。示說。"轉經"即前依世法顯示轉起源經以"七菩提分法修隨"等從彼轉出不雜彼。"思"即作意。"隨思"即前後義行。 起源經釋明隱義。 5.凈信經釋 舍利弗師子吼釋 141. 覆蓋身故"衣",衣。或覆衣,衣布同義語故佈即衣,彼有多種種多億分物故佈衣。據說彼前少時執多布衣物作賈,故居長者位亦知為"布衣"。"世尊"即此語始義,或品義,彼攝上近世尊長老說語一切。"何故如是說"如是說問因何故答"喜悅表"為緣,彼如問芒果答麵包樹相似?不應如是思。彼長老彼時世尊喜生,彼決定形因問,故如是說,彼亦因決定形依表世尊前如是說為緣,故"自生喜悅表"答為緣。 "彼中"即彼喜悅表。住處依著衣變更善著衣。"結跏"即結。 定出"啊此寂靜聖住"由定樂觀門始憶自功德,始后隨憶彼彼沙門勝分別。如是"定"即總取即"初禪"等別分別,"慧"即總取即"觀智"等別分別舉。說"世間通中取天眼智即示長老余勝"。然宿住智亦"百千劫增"等依作示,或依相攝余此中應知取。 義分別相觀分別住立作能義分別趣智義無礙解。如是法分別相觀分別住立作能法分別趣智法無礙解。詞分別相觀分別住立作能詞分別趣智詞無礙解。辯分別相觀分別住立作能辯分別趣智辯無礙解。此中此略,詳清凈道及其釋。

2.428) vuttanayeneva veditabbo. Sāvakavisaye paramukkaṃsagataṃ ñāṇaṃ sāvakapāramiñāṇaṃ sabbaññutaññāṇaṃ viya sabbañeyyadhammesu. Tassāpi hi visuṃ parikammaṃ nāma natthi, sāvakapāramiyā pana sammadeva paripūritattā aggamaggasamadhigamenevassa samadhigamo hoti. Sabbaññutaññāṇasseva sammāsambuddhānaṃ yāva nisinnapallaṅkā anussaratoti yojanā.

Bhagavato sīlaṃ nissāya guṇe anussaritumāraddhoti yojanā. Yasmā guṇānaṃ bahubhāvato nesaṃ ekajjhaṃ āpāthāgamanaṃ natthi, sati ca tasmiṃ anirūpitarūpeneva anussaraṇena bhavitabbaṃ, tasmā thero savisaye ṭhatvā te anupadaṃ sarūpato anussari, anussaranto ca sabbapaṭhamaṃ sīlaṃ anussari, taṃ dassento 『『bhagavato sīlaṃ nissāyā』』ti āha, sīlaṃ ārabbhāti attho. Sesapadesupi eseva nayo. Yasmā cettha thero ekekavasena bhagavato guṇe anussaritvā tato paraṃ catukkapañcakādivasena anussari, tasmā 『『cattāro iddhipāde』』ti vatvā tato paraṃ bojjhaṅgabhāvanāsāmaññena indriyesu vattabbesu tāni aggahetvā 『『cattāro magge』』tiādi vuttaṃ. Catuyoniparicchedakañāṇaṃ mahāsīhanādasutte (ma. ni. 1.152) āgatanayeneva veditabbaṃ. Cattāro ariyavaṃsā ariyavaṃsasutte (a. ni. 4.28) āgatanayeneva veditabbā.

Padhāniyaṅgādayo saṅgīti (dī. ni. 3.317) dasuttarasuttesu (dī. ni. 3.355) āgamissanti. Cha sāraṇīya dhammā parinibbānasutte (dī. ni. 2.141) āgatā eva. Sukhaṃ supanādayo (a. ni. 11.15; paṭi. ma. 2.22) ekādasa mettānisaṃsā . 『『Idaṃ dukkhaṃ ariyasacca』』ntiādinā saṃ. ni. 5.1081, mahāva. 15, paṭi. ma. 2.30) catūsu ariyasaccesu tiparivattavasena āgatā dvādasa dhammacakkākārā. Maggaphalesu pavattāni aṭṭha ñāṇāni, cha asādhāraṇañāṇāni cāti cuddasa buddhañāṇāni. Pañcadasa vimuttiparipācaniyā dhammā meghiyasuttavaṇṇanāyaṃ (udā. aṭṭha. 31) gahetabbā, soḷasavidhā ānāpānassati ānāpānassatisutte (ma. ni. 3.148), aṭṭhārasa buddhadhammā (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5; dī. ni. aṭṭha.

我來為您直譯這段巴利文： 2.428）說道應知。聲聞境最勝智聲聞波羅蜜智如一切智於一切所知法。彼亦無別遍作,然聲聞波羅蜜正滿故得最上道即得彼。一切智唯正等正覺至結跏坐憶故結。 依世尊戒始憶功德故結。因功德多故彼等不一時現,有彼時應不確定憶,故長老住自境次第真實憶,憶時首先憶戒,示彼說"依世尊戒",即緣戒義。余句中亦此理。因此中長老一一憶世尊功德后憶四五等,故說"四神足"后應說覺支修總攝根不取說"四道"等。四生限智應知大師子吼經來道。四聖種應知聖種經來道。 精進支等將來結集經法味經。六和敬法已來般涅槃經。樂眠等十一慈功德。"此苦聖諦"等於四聖諦轉三輪來十二法輪相。道果轉八智,六不共智即十四佛智。十五解脫成熟法應取彌祗耶經釋,十六行安般念安般唸經,十八佛法;

3.305) evaṃ veditabbā –

Atītaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgataṃse, paccuppannaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ vacīkammaṃ, sabbaṃ manokammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti. Imehi chahi dhammehi samannāgatassa buddhassa bhagavato natthi chandassa hāni, natthi dhammadesanāya hāni, natthi vīriyassa hāni, natthi samādhissa hāni, natthi paññāya hāni, natthi vimuttiyā hāni. Imehi dvādasahi dhammehi samannāgatassa buddhassa bhagavato natthi davā, natthi ravā, natthi apphuṭṭhaṃ, natthi vegāyitattaṃ, natthi abyāvaṭamano, natthi appaṭisaṅkhānupekkhāti.

Tattha 『『natthi davāti khiḍḍādhippāyena kiriyā natthi. Natthi ravāti sahasā kiriyā natthī』』ti vadanti. Sahasā pana kiriyā davā, 『『aññaṃ karissāmī』』ti aññassa karaṇaṃ ravā. Natthi apphuṭanti ñāṇena aphusitaṃ natthi. Natthi vegāyitattanti turitakiriyā natthi. Natthi abyāvaṭamanoti niratthakacittasamudācāro natthi. Natthi appaṭisaṅkhānupekkhāti aññāṇupekkhā natthi. Keci pana 『『natthi dhammadesanāya hānī』』ti apaṭhitvā 『『natthi chandassa hāni, natthi vīriyassa hāni, natthi satiyā [sattiyā (vibha. mūlaṭī. suttantabhājanīyavaṇṇanā)] hānī』』ti paṭhanti.

Jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ catusaccayojanāvasena pavattāni catucattālīsa ñāṇāniyeva (saṃ. ni. 2.33) sukhavisesānaṃ adhiṭṭhānabhāvato ñāṇavatthūni. Vuttañhetaṃ –

『『Yato kho bhikkhave ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānātī』』tiādi (saṃ. ni. 2.33).

Jarāmaraṇasamudayoti cettha jāti adhippetā. Sesapadesu bhavādayo veditabbā.

Kusalacittuppādesu phassādayo paropaṇṇāsa kusaladhammā.

『『Jātipaccayā jarāmaraṇa』』nti ñāṇaṃ, 『『asati jātiyā natthi jarāmaraṇa』』nti ñāṇaṃ, atītampi addhānaṃ 『『jātipaccayā jarāmaraṇa』』nti ñāṇaṃ, 『『asati jātiyā natthi jarāmaraṇa』』nti ñāṇaṃ, anāgatampi addhānaṃ 『『jātipaccayā jarāmaraṇa』』nti ñāṇaṃ, 『『asati jātiyā natthi jarāmaraṇa』』nti ñāṇaṃ. 『『Yampi idaṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhamma』』nti ñāṇanti evaṃ jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ satta satta katvā sattasattati ñāṇavatthūni (saṃ. ni. 2.34) veditabbāni. Tattha yampīti chabbidhampi paccavekkhaṇañāṇaṃ vipassanārammaṇabhāvena ekajjhaṃ gahetvā vuttaṃ. Dhammaṭṭhitiñāṇanti chapi ñāṇāni saṅkhipitvā vuttaṃ ñāṇaṃ. 『『Khayadhamma』』ntiādinā pana pakārena pavattañāṇassa dassanaṃ, vipassanādassanato vipassanā paṭivipassanādassanamattamevāti na taṃ 『『aṅga』』nti vadanti, pāḷiyaṃ (saṃ. ni.

我來為您直譯這段巴利文： 3.305) 應如是知： 佛世尊於過去無礙智,未來,現在佛世尊無礙智。具此三法佛世尊一切身業智為先隨智,一切語業,一切意業智為先隨智。具此六法佛世尊無慾減,無法說減,無精進減,無定減,無慧減,無解脫減。具此十二法佛世尊無戲,無躁,無不觸,無急,無不用意,無不觀舍。 此中"無戲"即無戲樂意造作。"無躁"即無突然造作說。然突然造作戲,"作他"即作他躁。"無不觸"即無智不觸。"無急"即無急造作。"無不用意"即無無義心轉。"無不觀舍"即無無智舍。有不讀"無法說減",讀"無慾減,無精進減,無念減"。 老死等十一緣起支各依四諦配四十四智即智事因樂勝住立。如是說： "諸比丘,聖弟子如是知老死,如是知老死集,如是知老死滅,如是知老死滅趣道"等。 此中老死集即意生。余句應知有等。 善心生中觸等五十餘善法。 "因生緣老死"智,"無生無老死"智,過去世"因生緣老死"智,"無生無老死"智,未來世"因生緣老死"智,"無生無老死"智。"此法住智亦滅法壞法離法滅法"智如是于老死等十一緣起支各七七成七十七智事應知。此中"亦"即六種觀智依觀境一起說。"法住智"即略說六智。然"滅法"等相轉智見,從觀見觀反觀見量故不說"支"。經中

2.34) pana sabbattha ñāṇavasena aṅgānaṃ vuttattā 『『nirodhadhammanti ñāṇa』』nti iti-saddena pakāsetvā vuttaṃ vipassanāñāṇaṃ sattamaṃ ñāṇanti ayamattho dissati. Na hi yampi idaṃ dhammaṭṭhitiñāṇaṃ, tampi ñāṇanti sambandho hoti ñāṇaggahaṇena etasmiṃ ñāṇabhāvadassanassa anadhippetattā, 『『khayadhammaṃ…pe… nirodhadhamma』』nti etesaṃ sambandhabhāvappasaṅgo cāti. Catuvīsati…pe… vajirañāṇanti ettha keci tāva āhu 『『bhagavā devasikaṃ dvādasakoṭisatasahassakkhattuṃ mahākaruṇāsamāpattiṃ samāpajjati, dvādasakoṭisatasahassakkhattumeva ca arahattaphalasamāpattiṃ samāpajjati, tāsaṃ purecaraṃ, sahavacarañca ñāṇaṃ paṭipakkhehi abhejjataṃ, mahattañca upādāya mahāvajirañāṇaṃ nāma. Vuttañhetaṃ bhagavatā –

『Tathāgataṃ , bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti – khemo ca vitakko, paviveko ca vitakko』ti (itivu. 38).

Khemavitakko hi bhagavato mahākaruṇāsamāpattiṃ pūretvā ṭhito, pavivekavitakko arahattaphalasamāpattiṃ. Buddhānañhi bhavaṅgaparivāso lahuko, matthakappatto samāpattīsu vasībhāvo, tasmā samāpajjanavuṭṭhānāni katipayacittakkhaṇeheva ijjhanti. Pañca rūpāvacarasamāpattiyo catasso arūpasamāpattiyo appamaññāsamāpattiyā saddhiṃ dasa, nirodhasamāpatti, arahattaphalasamāpatti cāti dvādasetā samāpattiyo bhagavā paccekaṃ divase divase koṭisatasahassakkhattuṃ purebhattaṃ samāpajjati, tathā pacchābhatta』』nti. 『『Evaṃ samāpajjitabbasamāpattisañcāritañāṇaṃ mahāvajirañāṇaṃ nāmā』』ti keci.

Apare pana 『『yaṃ taṃ bhagavatā abhisambodhidivase pacchimayāme paṭiccasamuppādamukhena paṭilomanayena jarāmaraṇato paṭṭhāya ñāṇaṃ otāretvā anupadadhammavipassanaṃ ārabhantena yathā nāma puriso suviduggaṃ mahāgahanaṃ mahāvanaṃ chindanto antarantarā nisānasilāyaṃ pharasuṃ sunisitaṃ karoti, evameva nisānasilāsadisiyo samāpattiyo antarantarā samāpajjitvā ñāṇassa tikkhavisadasūrabhāvaṃ sampādetuṃ anulomapaṭilomato paccekaṃ paṭiccasamuppādaṅgavasena sammasanto divase divase lakkhakoṭilakkhakoṭiphalasamāpattiyo samāpajjati, taṃ sandhāya vuttaṃ 『catuvīsati…pe… mahāvajirañāṇaṃ nissāyā』ti』』. Nanu bhagavato samāpattisamāpajjane parikamme payojanaṃ natthīti? Nayidaṃ ekantikaṃ. Tathā hi vedanāpaṭippaṇāmanādīsu savisesaṃ parikammapubbaṅgamena samāpattiyo samāpajji. Apare pana 『『lokiyasamāpattisamāpajjane parikammena payojanaṃ natthi. Lokuttarasamāpattisamāpajjane tajjaṃ parikammaṃ icchitabbamevā』』ti vadanti.

我來為您直譯這段巴利文： 2.34) 然處處依智說支故"滅法智"以此語顯說觀智為第七智此義可見。非"亦此法住智,亦智"相連因智取此中不欲示智性,及"滅法...滅法"等相連故。"二十四...金剛智"此中有先說"世尊日入十二俱胝百千次大悲定,十二俱胝百千次阿羅漢果定,彼等前行,俱行智因對治不破,大故名大金剛智。如世尊說： '諸比丘,如來應正等覺二尋多轉—安尋,遠離尋'。 安尋即世尊滿大悲定住,遠離尋阿羅漢果定。佛有分住輕,定自在到頂,故入出僅幾心剎那成。五色界定四無色定與無量定十,滅定,阿羅漢果定即此十二定世尊各日日俱胝百千次食前入,如是食后"。"如是應入定所行智名大金剛智"有說。 余說"彼世尊正覺日後夜從緣起門逆順從老死始入智修逐法觀時如人斬極難大密大林中中磨斧于磨石,如是中中入如磨石定令智銳明勇順逆各依緣起支觀日日俱胝俱胝相果定入,依彼說'二十四...依大金剛智'"。豈世尊入定無用行方便?此不定。如是受轉等特別依方便前入定。余說"世間定入無用方便。出世定入應欲相應方便"。

『『Aparamparā』』ti padaṃ yesaṃ desanāya atthi, te aparampariyāva. Kusalapaññattiyanti kusaladhammānaṃ paññāpane. Anuttaroti uttamo. Upanissaye ṭhatvāti ñāṇūpanissaye ṭhatvā yādiso pubbūpanissayo pubbayogo, tattha patiṭṭhāya. Mahantato saddahati paṭipakkhavigamena ñāṇassa viya saddhāyapi tikkhavisadabhāvāpattito. Avasesaarahantehīti pakatisāvakehi. Asīti mahātherā paramatthadīpaniyaṃ theragāthāvaṇṇanāyaṃ nāmato uddhaṭā. Cattāro mahātherāti mahākassapaanuruddhamahākaccānamahākoṭṭhikattherā. Tesupi aggasāvakesu sāriputtatthero paññāya visiṭṭhabhāvato. Sāriputtattheratopi eko paccekabuddho tikkhavisadañāṇo abhinīhāramahantatāya sambhatañāṇasambhārattā. Satipi paccekabodhiyā avisesesu bahūsu ekajjhaṃ sannipatitesu pubbayogavasena lokiye visaye siyā kassaci ñāṇassa visiṭṭhatāti dassetuṃ 『『sace panā』』tiādi vuttaṃ. 『『Sabbaññubuddhova buddhaguṇe mahantato saddahatī』』ti idaṃ heṭṭhā āgatadesanāsotavasena vuttaṃ. Buddhā hi buddhaguṇe mahattaṃ paccakkhatova passanti, na saddahanavasena.

Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ 『『seyyathāpi nāmā』』tiādi āraddhaṃ. Gambhīro uttānoti gambhīro vā uttāno vāti jānanatthaṃ. 『『Evamevā』』tiādi yathādassitāya upamāya upameyyena saṃsandanaṃ. Buddhaguṇesu appamattavisayampi lokiyamahājanassa ñāṇaṃ apavattitarūpeneva pavattati anavattitasabhāvattāti vuttaṃ 『『ekabyāma…pe… veditabbā』』ti. Tattha ñātaudakaṃ viyāti pamāṇato ñātaudakaṃ viya. Ariyānaṃ pana tattha attano visaye pavattanakañāṇaṃ pavattitarūpeneva pavattati attano paṭivedhānurūpaṃ, abhinīhārānurūpañca avattitasabhāvattāti dassento 『『dasabyāmayottenā』』tiādimāha. Tattha paṭividdhasaccānampi paṭipakkhavidhamanapubbayogavisesavasena ñāṇaṃ sātisayaṃ, mahānubhāvañca hotīti imamatthaṃ dassetuṃ sotāpannañāṇassa dasabyāmaudakaṃ opammabhāvena dassetvā tato paresaṃ dasuttaradiguṇadasaguṇaasītiguṇavisiṭṭhaṃ udakaṃ opammaṃ katvā dassitaṃ. Nanu evaṃ sante buddhaguṇā parimitaparicchinnā, therena ca te paricchijja ñātāti āpajjatīti? Nāpajjatīti dassento 『『tattha yathā so puriso』』tiādimāha. Tattha so purisoti so caturāsītibyāmasahassappamāṇena yottena caturāsītibyāmasahassaṭṭhāne mahāsamudde udakaṃ minitvā ṭhito puriso. So hi therassa upamābhāvena gahito. Dhammanvayenāti anumānañāṇena. Tañhi siddhaṃ dhammaṃ anugantvā pavattanato 『『dhammanvayo』』ti vuccati, tathā anvayavasena atthassa bujjhanato anvayabuddhi, anumeyyaṃ anuminotīti anumānaṃ, nidassane diṭṭhanayena anumeyyaṃ gaṇhātīti 『『nayaggāho』』ti ca vuccati. Tenāha 『『dhammanvayenā』』tiādi. Svāyaṃ dhammanvayo na yassa kassaci hoti, atha kho tathārūpassa aggasāvakassevāti āha 『『sāvakapāramiñāṇe ṭhatvā』』ti. Yadi thero buddhaguṇe ekadesato paccakkhe katvā tadaññe nayaggāhena gaṇhi, nanu evaṃ sante buddhaguṇā parimitaparicchinnā āpannāti? Nayidaṃ evanti dassento 『『anantā aparimāṇā』』ti.

我來為您直譯這段巴利文： "無間"語彼等說有,彼等無間。善施設即善法施設。"無上"即最上。住依即住智依如前依前業,住彼。大信由對治離如智慧亦得銳明性。"余阿羅漢"即普通聲聞。八十大長老勝義光長老偈釋舉名。"四大長老"即大迦葉阿那律大迦旃延大拘絺羅長老。彼中上首弟子舍利弗長老慧勝故。舍利弗長老中一辟支佛銳明智因志大集智資。雖辟支覺無差別多一時集依前業世間境或有誰智勝為示說"若"等。"唯正等覺大信佛功德"此依前來說流說。佛實親見佛功德大,非依信。 今為以譬明如說義始"譬如"等。"深淺"即知深或淺。"如是"等為示譬喻合。佛功德中少許境亦世間大眾智不轉形轉不轉性故說"一尋...應知"。此中如知水即如量知水。聖者彼中自境轉智轉形轉隨自證,隨志轉性故示說"十尋索"等。此中雖已證諦依斷對治前業勝故智殊勝,大威力故為示此義以十尋水為預流智譬從彼他十倍十倍八十倍勝水為譬示。豈如是佛功德有限定,長老限知彼耶?不爾為示說"此中如彼人"等。此中"彼人"即彼以八十四千尋索八十四千處大海量水住人。彼取長老譬。"法隨"即比量智。彼隨已成法轉故說"法隨",如是隨理解義故隨理解,度所度故比量,譬見道取所度故說"理取"。故說"法隨"等。此法隨非隨何有,然如是上首弟子故說"住聲聞波羅蜜智"。若長老佛功德一分親證余理取,豈如是佛功德有限定耶?非如是為示說"無邊無量"。

『『Saddahatī』』ti vatvā puna tamevatthaṃ vibhāvento 『『therena hi…pe… bahutarā』』ti āha. Kathaṃ panāyamattho evaṃ daṭṭhabboti evaṃ adhippāyabhedakaṃ upamāya saññāpetuṃ 『『yathā kathaṃ viyā』』tiādi vuttaṃ 『『upamāyamidhekacce viññū purisā bhāsitassa atthaṃ ājānantī』』ti (saṃ. ni. 2.67) ito nava ito navāti ito majjhaṭṭhānato yāva dakkhiṇatīrā nava ito majjhaṭṭhānato yāva uttaratīrā nava. Idāni yathāvuttamatthaṃ suttena samatthetuṃ 『『buddhopī』』ti gāthamāha.

Yamakayugaḷamahānadīmahogho viyāti dvinnaṃ ekato samāgatattā yugaḷabhūtānaṃ mahānadīnaṃ mahogho viya.

Anucchavikaṃkatvāti yoyaṃ mama pasādo buddhaguṇe ārabbha ogāḷho hutvā uppanno, taṃ anucchavikaṃ anurūpaṃ katvā. Paṭiggahetuṃ sampaṭicchituṃ añño koci na sakkhissati yāthāvato anavabujjhanato. Paṭiggahetuṃ sakkoti tassa hetuto, paccayato, sabhāvato, kiccato, phalato sammadeva paṭivijjhanato. Pūrattanti puṇṇabhāvo. Paggharaṇakāleti vikiraṇakāle, patanakāleti attho. 『『Pasanno』』ti iminā pasādassa vattamānatā dīpitāti 『『uppannasaddho』』ti imināpi saddhāya paccuppannatā pakāsitāti āha 『『evaṃ saddahāmīti attho』』ti. Abhiññāyatīti abhiñño, adhiko abhiñño bhiyyobhiñño, so eva atisayavacanicchāvasena 『『bhiyyobhiññataro』』ti vuttoti āha 『『bhiyyataro abhiññāto』』ti. Dutiyavikappe pana abhijānātīti abhiññā, abhivisiṭṭhā paññā, bhiyyo abhiññā etassāti bhiyyobhiñño, so eva atisayavacanicchāvasena bhiyyobhiññataro, svāyamassa atisayo abhiññāya bhiyyobhāvakatoti āha 『『bhiyyatarābhiñño vā』』ti. Sambujjhati etāyāti sambodhi, sabbaññutaññāṇaṃ, aggamaggañāṇañca. Sabbaññutaññāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ sambodhi nāma. Tattha padhānavasena tadatthadassane paṭhamavikappo, padaṭṭhānavasena dutiyavikappo. Kasmā panettha arahattamaggañāṇasseva gahaṇaṃ, nanu heṭṭhimānipi bhagavato maggañāṇāni savāsanameva yathāsakaṃ paṭipakkhavidhamanavasena pavattāni. Savāsanappahānañhi ñeyyāvaraṇappahānanti? Saccametaṃ, taṃ pana aparipuṇṇaṃ paṭipakkhavidhamanassa vippakatabhāvatoti āha 『『arahattamaggañāṇe vā』』ti. Aggamaggavasena cettha ariyānaṃ bodhittayapāripūrīti dassetuṃ 『『arahattamaggeneva hī』』tiādi vuttaṃ. Nippadesāti anavasesā. Gahitā hontīti arahattamaggena gahitena adhigatena gahitā adhigatā honti. Sabbanti tehi adhigantabbaṃ. Tenāti sambodhinā sabbaññutaññāṇapadaṭṭhānena arahattamaggañāṇena.

我來為您直譯這段巴利文： 說"信"后為明彼義說"長老實...更多"。如何見此義如是為令以譬喻解說此意差別說"如何"等"此中某些智者了知所說義"。"此九此九"即此中處至南岸九此中處至北岸九。今為以經證如說義說"佛"偈。 "如雙河大流"即二河一處整合對大流。 "作相應"即此我凈信緣佛功德深生,作彼相應適合。"受"不能受他任何因不如實解。"能受"因彼從因,緣,自性,作用,果正證故。"滿"即滿性。"流時"即散時,即落時義。"凈信"此示凈信現在故"生信"此亦顯信現在故說"如是信義"。"知"即智,上智更多智,彼依欲說勝說"更知者"故說"更知"。第二擇中知即智,勝慧,更多智彼即更知者,彼依欲說勝說更知者,此彼勝由智更多故說"或更多知"。"由此正覺"即正覺,一切智,最上道智。一切知智住立最上道智,最上道智住立一切智名正覺。此中依主示彼義第一擇,依住立第二擇。何故此取阿羅漢道智,豈非下世尊道智亦以隨眠斷各對治轉。以隨眠斷實所知障斷?此實,彼未滿對治斷未竟故說"或阿羅漢道智"。依最上道此示聖者三菩提滿故說"實阿羅漢道"等。"無餘"即無遺。"成取"即阿羅漢道取得取得。"一切"即彼等應得。"彼"即正覺一切智住立阿羅漢道智。

1. Khādanīyānaṃ uḷāratā sātarasānubhāvenāti āha 『『madhure āgacchatī』』ti. Pasaṃsāya uḷāratā visiṭṭhabhāvenāti āha 『『seṭṭhe』』ti, obhāsassa uḷāratā mahantabhāvenāti vuttaṃ 『『vipule』』ti. Usabhassa ayanti āsabhī, idha pana āsabhī viyāti āsabhī. Tenāha 『『usabhassa vācāsadisī』』ti. Yena pana guṇenassā taṃsadisatā, taṃ dassetuṃ 『『acalā asampavedhī』』ti vuttaṃ. Yato kutoci anussavanaṃ anussavo. Vijjāṭṭhānesu kataparicayānaṃ ācariyānaṃ taṃ tamatthaṃ viññāpentī paveṇī ācariyaparamparā. Kevalaṃ attano matiyā 『『itikira evaṃkirā』』ti parikappanā itikira. Piṭakassa ganthassa sampadānato sayaṃ sampadānabhāvena gahaṇaṃ piṭakasampadānaṃ. Yathāsutānaṃ atthānaṃ ākārassa parivitakkanaṃ ākāraparivitakko. Tatheva 『『evameta』』nti diṭṭhiyā nijjhānakkhamanaṃ diṭṭhinijjhānakkhanti. Āgamādhigamehi vinā takkamaggaṃ nissāya takkanaṃ takko. Anumānavidhiṃ nissāya nayaggāho. Yasmā buddhavisaye ṭhatvā bhagavato ayaṃ therassa codanā, therassa ca so avisayo, tasmā 『『paccakkhato ñāṇena paṭivijjhitvā viyā』』ti vuttaṃ. Sīhanādo viyāti sīhanādo, taṃsadisatā cassa seṭṭhabhāvena, so cettha evaṃ veditabboti dassento 『『sīhanādo』』tiādimāha. Neva dandhāyantenāti na mandāyantena. Na bhaggarāyantenāti aparisaṅkantena.

Anuyogadāpanatthanti anuyogaṃ sodhāpetuṃ. Vimaddakkhamañhi sīhanādaṃ nadanto atthato tattha anuyogaṃ sodheti nāma. Anuyuñjanto ca naṃ sodhāpeti nāma. Dātunti sodhetuṃ. Keci 『『dānattha』』nti atthaṃ vadanti, tadayuttaṃ. Na hi yo sīhanādaṃ nadati, so eva tattha anuyogaṃ detīti yujjati. Nighaṃsananti vimaddanaṃ. Dhamamānanti tāpayamānaṃ, tāpanañcettha gaggariyā dhamāpanasīsena vadati. Sabbe teti sabbe te atīte niruddhe sammāsambuddhe, tenetaṃ dasseti – ye te ahesuṃ atītaṃ addhānaṃ tava abhinīhārato oraṃ sammāsambuddhā, tesaṃ tāva sāvakañāṇagocare dhamme paricchindanto mārādayo viya buddhānaṃ lokiyacittacāraṃ tvaṃ jāneyyāsi. Ye pana te abbhatītā tato parato chinnavaṭumā chinnapapañcā pariyādiṇṇavaṭṭā sabbadukkhavītivattā sammāsambuddhā, tesaṃ sabbesampi sāvakañāṇassa avisayabhūte dhamme kathaṃ jānissasīti.

Anāgatabuddhānaṃ panāti pana-saddo visesatthajotano, tena atītesu tāva khandhānaṃ bhūtapubbattā tattha siyā ñāṇassa savisaye gati, anāgatesu pana sabbaso asañjātesu kathanti imamatthaṃ joteti. Tenāha 『『anāgatāpī』』tiādi . 『『Cittena paricchinditvā viditā』』ti kasmā vuttaṃ, nanu atītānāgate sattāhe eva pavattaṃ cittaṃ cetopariyañāṇassa visayo, na tato paranti? Nayidaṃ cetopariyañāṇakiccavasena vuttaṃ, atha kho pubbenivāsaanāgataṃsañāṇavasena vuttaṃ, tasmā nāyaṃ doso.

我來為您直譯這段巴利文： 142. 食物殊勝以美味德故說"於美來"。稱讚殊勝以勝性故說"最上"。光明殊勝以大性故說"廣大"。牛王所有即牛王,此中如牛王即牛王。故說"如牛王語"。以何德彼如彼,為示說"不動不搖"。從何處聞即隨聞。明處熟習諸師令解彼彼義傳承即師相承。僅自意"傳言如是傳言"想即傳言。經藏書給予自給予性取即經藏給予。如聞諸義相思維即相思維。如是"如是"見忍即見忍。離聖教證依推理道推理即推理。依比量法理取。因住佛境此長老世尊詰問,長老彼非境,故說"如親智證"。如獅吼即獅吼,彼如彼以最上性,此中彼如是應知為示說"獅吼"等。"不遲疑"即不遲鈍。"不畏懼"即不懷疑。 詰問令凈故即令凈詰問。實能摧獅吼吼義彼凈詰問名。詰問彼名令凈。"施"即凈。某說"為施"義,彼不當。非獅吼吼彼即彼施詰問應理。"摧"即摧破。"吹"即炙,此中炙依吹革囊說。"彼一切"即彼一切過去滅正等覺,此示此—彼等過去世從汝發心以來正等覺,且彼等聲聞智境法限定如魔等汝知佛世間心行。然彼等遠過斷輪轉斷戲論盡輪迴度一切苦正等覺,彼等一切聲聞智非境法如何知。 "未來佛"然字顯差別,以彼示此義—且過去蘊曾有故彼智有境行,然未來一切未生如何。故說"未來"等。何故說"心限定知",豈非過未七日轉心他心智境,非彼后耶?此非依他心智作用說,然依宿住未來分智說,故無此過。

Viditaṭṭhāne na karoti sikkhāpadeneva tādisassa paṭikkhepassa paṭikkhittattā, setughātato ca. Kathaṃ pana thero dvayasambhave paṭikkhepameva akāsi, na vibhajja byākāsīti āha 『『thero kirā』』tiādi. Pāraṃ pariyantaṃ minotīti pāramī, sā eva ñāṇanti pāramiñāṇaṃ, sāvakānaṃ pāramiñāṇaṃ sāvakapāramiñāṇaṃ, tasmiṃ. Sāvakānaṃ ukkaṃsapariyantagate jānane nāyaṃ anuyogo, atha kho sabbaññutaññāṇe sabbaññutāya jānane. Keci pana 『『sāvakapāramiñāṇeti sāvakapāramiñāṇavisaye』』ti atthaṃ vadanti. Tathā sesapadesupi. Sīla..pe… samatthanti sīlasamādhipaññāvimuttisaṅkhātakāraṇānaṃ jānanasamatthaṃ. Buddhasīlādayo hi buddhānaṃ buddhakiccassa, parehi 『『buddhā』』ti jānanassa ca kāraṇaṃ.

我來為您直譯這段巴利文： 于知處不作以學處禁止如是已禁故,以斷橋故。然長老二事有何故唯作禁,不分別答說"長老實"等。"到彼岸量"即波羅蜜,彼即智即波羅蜜智,聲聞波羅蜜智即聲聞波羅蜜智,于彼。聲聞最上究竟知非此詰問,然一切智一切知。某說"聲聞波羅蜜智即聲聞波羅蜜智境"義。如是余句亦爾。"戒...能"即能知戒定慧解脫名因。佛戒等實佛佛事,他"佛"知因。

1. Anumānañāṇaṃ viya saṃsayapiṭṭhikaṃ ahutvā 『『idamida』』nti yathāsabhāvato ñeyyaṃ dhāreti nicchinotīti dhammo, paccakkhañāṇanti āha 『『dhammassa paccakkhato ñāṇassā』』ti. Anuetīti anvayoti āha 『『anuyogaṃ anugantvā』』ti. Paccakkhasiddhañhi atthaṃ anugantvā anumānañāṇassa pavatti diṭṭhena adiṭṭhassa anumānanti veditabbo. Vidite vedakampi ñāṇaṃ atthato viditameva hotīti 『『anumānañāṇaṃ nayaggāho vidito』』ti vuttaṃ. Viditoti viddho paṭiladdho, adhigatoti attho. Appamāṇoti aparimāṇo mahāvisayattā. Tenāha 『『apariyanto』』ti. Tenāti apariyantattā, tena vā apariyantena ñāṇena, eteneva thero yaṃ yaṃ anumeyyamatthaṃ ñātukāmo hoti, tattha tatthassa asaṅgamappaṭihaṭaanumānañāṇaṃ pavattatīti dasseti. Tenāha 『『so iminā』』tiādi. Tattha imināti iminā kāraṇena. Pākārassa thirabhāvaṃ uddhamuddhaṃ āpetīti uddhāpaṃ, pākāramūlaṃ. Ādi-saddena pākāradvārabandhaparikhādīnaṃ saṅgaho veditabbo. Paccante bhavaṃ paccantimaṃ. Paṇḍitadovārikaṭṭhāniyaṃ katvā thero attānaṃ dassetīti dassento 『『ekadvāranti kasmā āhā』』ti codanaṃ samuṭṭhāpesi. Yassā paññāya vasena puriso 『『paṇḍito』』ti vuccati, taṃ paṇḍiccanti āha 『『paṇḍiccena samannāgato』』ti. Taṃtaṃitikattabbatāsu chekabhāvo byattabhāvo veyyattiyaṃ. Medhati sammosaṃ hiṃsati vidhamatīti medhā, sā etassa atthīti medhāvī. Ṭhāne ṭhāne uppatti etissā atthīti ṭhānuppattikā, ṭhānaso uppajjanakapaññā. Anupariyāyanti etenāti anupariyāyo, so eva pathoti anupariyāyapatho, parito pākārassa anusaṃyāyanamaggo. Pākārabhāgā sandhātabbā etthāti pākārasandhi, pākārassa phullitappadeso. So pana heṭṭhimantena dvinnampi iṭṭhakānaṃ vigamena evaṃ vuccatīti āha 『『dvinnaṃ iṭṭhakānaṃ apagataṭṭhāna』』nti. Chinnaṭṭhānanti chinnabhinnappadeso, chinnaṭṭhānaṃ vā. Tañhi 『『vivara』』nti vuccati.

Kiliṭṭhanti malīnaṃ. Upatāpentīti kilesapariḷāhena santāpenti. Vibādhentīti pīḷenti. Uppannāya paññāya nīvaraṇehi na kiñci kātuṃ sakkāti āha 『『anuppannāya paññāya uppajjituṃ na dentī』』ti. Tasmāti paccayūpaghātena uppajjituṃ appadānato. Catūsu satipaṭṭhānesu suṭṭhu ṭhapitacittāti catubbidhāyapi satipaṭṭhānabhāvanāya sammadeva ṭhapitacittā. Yathāsabhāvena bhāvetvāti aviparītasabhāvena yathā paṭipakkhā samucchijjanti, evaṃ bhāvetvā.

Purimanaye satipaṭṭhānāni, bojjhaṅgā ca missakā adhippetāti tato aññathā vattuṃ 『『apicetthā』』tiādi vuttaṃ. Missakāti samathavipassanāmaggavasena missakā. 『『Catūsu satipaṭṭhānesu suppatiṭṭhitacittā』』tiādito vuttattā satipaṭṭhāne vipassanāti gahetvā 『『satta bojjhaṅge yathābhūtaṃ bhāvetvā』』ti vuttattā, maggapariyāpannānaṃyeva ca nesaṃ nippariyāyabojjhaṅgabhāvato, tesu ca sabbaso adhigatesu lokanāthena sabbaññutaññāṇampi adhigatameva hotīti 『『bojjhaṅge maggo, sabbaññutaññāṇañcāti gahite sundaro pañho bhaveyyā』』ti mahāsivatthero āha, na panevaṃ gahitaṃ porāṇehīti adhippāyo. Itīti vuttappakāraparāmasanaṃ. Theroti sāriputtatthero.

我來為您直譯這段巴利文： 143. 不如比量智依疑,如"此此"如自性持決定所知即法,現見智故說"法現見智"。隨行即隨故說"隨行詰問"。應知現見成就義隨行比量智轉依見推未見。知者知智義亦成知故說"比量智理取知"。"知"即通達獲得,得義。"無量"即無限因大境。故說"無邊"。"彼"即無邊故,或彼無邊智,此示長老欲知隨所推義彼彼無障無礙比量智轉。故說"彼以此"等。此中"以此"即以此因。城墻上上令得即上,城基。等字攝城門系塹等應知。邊生即邊。長老示自為智門衛喻故起詰問"為何說一門"。以何慧人說"智",彼智故說"具智"。彼彼所作巧善名慧。摧除忘壞即慧,彼有即有慧。處處生有即處生,處處生慧。隨行此即隨行,彼即道即隨行道,四周城墻順行道。城墻當接此即城墻接,城墻裂處。彼下際二磚離故說"二磚去處"。"斷處"即斷破處,或斷處。彼說"隙"。 "污穢"即垢。"燒"即煩惱熱燒。"惱"即害。生慧蓋不能作故說"未生慧不令生"。"故"即因礙緣不令生。"善立心四念處"即於四種念處修善立心。"如自性修"即如無倒性如斷對治修。 前說念處覺支雜故異彼說"復此"等。"雜"即依止觀道雜。因初說"善住心四念處"等取念處觀,說"如實修七覺支",及彼等攝道唯無餘覺支性,彼等一切得世尊得一切知智故大私婆長者說"取覺支道一切智甚善問",然古師不如是取義。"如是"即指說相。"長老"即舍利弗長老。

Tatthāti tesu paccantanagarādīsu. Nagaraṃ viya nibbānaṃ tadatthikehi upagantabbato, upagatānañca parissayarahitasukhādhigamanaṭṭhānato. Pākāro viya sīlaṃ tadupagatānaṃ parito ārakkhabhāvato. Pariyāyapatho viya hirī sīlapākārassa adhiṭṭhānabhāvato. Vuttañhetaṃ 『『pariyāyapathoti kho bhikkhu hiriyā etaṃ adhivacana』』nti. Dvāraṃ viya ariyamaggo nibbānanagarappavesanaañjasabhāvato. Paṇḍitadovāriko viya dhammasenāpati nibbānanagarapaviṭṭhapavisanakānaṃ sattānaṃ sallakkhaṇato. Dinnoti dāpito, sodhitoti attho.

我來為您直譯這段巴利文： "此中"即彼等邊城等。城如涅槃因欲彼當至,至者得無難安樂處故。城墻如戒因至彼四周守護故。周道如慚因戒城墻住立故。如說"周道比丘此慚異名"。門如聖道因涅槃城入正道故。智門衛如法將因察涅槃城已入當入諸有情故。"給"即令給,凈義。

144.Nipphattidassanatthanti siddhidassanatthaṃ, adhigamadassanatthanti attho. 『『Pañcanavutipāsaṇḍe』』ti idaṃ yasmā thero paribbājako hutvā tato pubbeva nibbānapariyesanaṃ caramāno te te pāsaṇḍino upasaṅkamitvā nibbānaṃ pucchi, te nāssa cittaṃ ārādhesuṃ, taṃ sandhāya vuttaṃ. Te pana pāsaṇḍā heṭṭhā vuttā eva. Tatthevāti tassayeva bhāgineyyassa desiyamānāya desanāya. Parassa vaḍḍhitaṃ bhattaṃ bhuñjanto viya sāvakapāramiñāṇaṃ hatthagataṃ akāsi adhigacchi. Uttaruttaranti heṭṭhimassa heṭṭhimassa uttaraṇato atikkamanato uttaruttaraṃ, tato eva padhānabhāvaṃ pāpitatāya paṇītapaṇītaṃ. Uttaruttaranti vā uparūpari. Paṇītapaṇītanti paṇītataraṃ, paṇītatamañcāti attho. Kaṇhanti kāḷakaṃ saṃkilesadhammaṃ. Sukkanti odātaṃ vodānadhammaṃ. Savipakkhaṃ katvāti pahātabbapahāyakabhāvadassanavasena yathākkamaṃ ubhayaṃ savipakkhaṃ katvā. 『『Ayaṃ kaṇhadhammo, imassa ayaṃ pahāyako』』ti evaṃ kaṇhaṃ paṭibāhitvā desanāvasena nīharitvā sukkaṃ, 『『ayaṃ sukkadhammo, iminā ayaṃ pahātabbo』』ti evaṃ sukkaṃ paṭibāhitvā kaṇhaṃ.Saussāhanti phaluppādanasamatthatāvasena sabyāpāraṃ. Tenāha 『『savipāka』』nti. Vipākadhammanti attho.

Tasmiṃdesite dhammeti tasmiṃ vuttanayena bhagavā tumhehi desite dhamme ekaccaṃ dhammaṃ nāma sāvakapāramiñāṇaṃ jānitvā paṭivijjhitvā. Taṃjānane hi vutte catusaccadhammajānanaṃ avuttasiddhanti. 『『Catusaccadhammesū』』ti idaṃ porāṇaṭṭhakathāyaṃ vuttākāradassanaṃ. Vipakkho pana parato āgamissati. Etthāti 『『dhammesu niṭṭhaṃ agama』』nti etasmiṃ pade. Therasallāpoti therānaṃ sallāpasadiso vinicchayavādo . Kāḷavallavāsīti kāḷavallavihāravāsī. Idānīti etarahi 『『idāhaṃ bhante』』tiādivacanakāle. Imasmiṃ pana ṭhāneti 『『dhammesu niṭṭhaṃ agama』』nti imasmiṃ padese, imasmiṃ vā niṭṭhānakāraṇabhūte yoniso parivitakkane. 『『Imasmiṃ pana ṭhāne buddhaguṇesu niṭṭhaṅgato』』ti kasmā vuttaṃ, nanu sāvakapāramiñāṇasamadhigatakāle eva thero buddhaguṇesu niṭṭhaṅgatoti? Saccametaṃ, idāni pana taṃ pākaṭaṃ jātanti evaṃ vuttaṃ. Sabbanti 『『catusaccadhammesū』』tiādi sumattherena vuttaṃ sabbaṃ. Arahatte niṭṭhaṅgatoti etthāpi vuttanayeneva anuyogaparihārā veditabbā. Yadipi dhammasenāpati 『『sāvakapāramiñāṇaṃ mayā samadhigata』』nti ito pubbepi jānātiyeva, idāni pana asaṅkhyeyyāparimeyyabhede buddhaguṇe nayaggāhavasena pariggahetvā kiccasiddhiyā tasmiṃ ñāṇe niṭṭhaṅgato ahosīti dassento 『『mahāsivatthero…pe… dhammesūti sāvakapāramiñāṇe niṭṭhaṅgato』』ti avoca.

我來為您直譯這段巴利文： 144. "見成就"即見成就,見證得義。"九十五外道"此因長老為遊行者彼前求涅槃行,往詣彼等外道問涅槃,彼等不令其心滿意,依此說。彼等外道如前說。"即彼"即彼外甥聞說法。如食他增食得聲聞波羅蜜智證得。"上上"即由下下超越上上,由彼令得勝性故妙妙。或"上上"即上上。"妙妙"即更妙及最妙義。"黑"即黑染污法。"白"即白清凈法。"作有對"即依應斷能斷性見隨次二俱作有對。如是"此黑法,此彼斷"如是遮黑引白說,"此白法,以此斷此"如是遮白黑。"有功用"即依能生果性有作用。故說"有異熟"。異熟法義。 "彼說法"即彼如說理世尊汝等說法知通某法名聲聞波羅蜜智。彼知說時四諦法知成就。"於四諦法"此示古注說相。然對治后當來。"此"即"於法至究竟"此句。"長老語"即如長老語決定說。"迦羅伐羅住"即住迦羅伐羅寺。"今"即現"我今尊"等語時。"此處"即"於法至究竟"此處,或此如理思維成究竟因。何故說"此處於佛德至究竟",豈非長老得聲聞波羅蜜智時即于佛德至究竟耶?此實,今彼顯故如是說。"一切"即"於四諦法"等須摩長老說一切。"于阿羅漢至究竟"此中亦應知如說理詰問答。雖法將"我得聲聞波羅蜜智"此前亦知,今取無數無量種佛德依理取,依作成就彼智至究竟示說"大私婆長老...等...於法即于聲聞波羅蜜智至究竟"。<.Assistant>

Buddhaguṇā pana nayato āgatā, te nayaggāhato yāthāvato jānanto sāvakapāramiñāṇe tathājānanavasena niṭṭhaṅgatattā sāvakapāramiñāṇameva tassa aparāparuppattivasena, tena tena bhāvetabbakiccabahutāvasena ca 『『dhammesū』』ti puthuvacanena vuttaṃ. Anantāparimeyyānaṃ anaññavisayānaṃ buddhaguṇānaṃ nayato pariggaṇhanena therassa sātisayo bhagavati pasādo uppajjatīti āha 『『bhiyyosomattāyā』』tiādi. 『『Suṭṭhu akkhāto』』ti vatvā taṃ evassa suṭṭhu akkhātataṃ dassetuṃ 『『niyyāniko maggo』』ti vuttaṃ. Svākkhātatā hi dhammassa yadatthaṃ desito, tadatthasādhanena veditabbā. Phalatthāya niyyātīti anantaravipākattā, attano uppattisamanantarameva phalanipphādanavasena pavattatīti attho. Vaṭṭacārakato niyyātīti vā niyyāniko, niyyānasīloti vā. Rāgadosamohanimmadanasamatthoti idhāpi 『『pasannosmi bhagavatīti dassetī』』ti ānetvā sambandho. Vaṅkādīti ādi-saddena jimhakuṭile, aññe ca paṭipattidose saṅgaṇhāti. Bhagavā tumhākaṃ buddhasubuddhatā viya dhammasudhammatā, saṅghasuppaṭipatti ca dhammesu niṭṭhaṅgamanena sāvakapāramiñāṇe niṭṭhaṅgatattā mayhaṃ suṭṭhu vibhūtā supākaṭā jātāti dassento thero 『『svākkhāto bhagavatā dhammo, suppaṭipanno saṅghoti pasīdi』』nti avoca.

Kusaladhammadesanāvaṇṇanā

145.Anuttarabhāvoti seṭṭhabhāvo. Anuttaro bhagavā yena guṇena, so anuttarabhāvo, taṃ anuttariyaṃ. Yasmā tassāpi guṇassa kiñci uttaritaraṃ natthi eva, tasmā vuttaṃ 『『sā tumhākaṃ desanā anuttarāti vadatī』』ti. Kusalesu dhammesūti kusaladhammanimittaṃ. Nimittatthe hi etaṃ bhummaṃ, tasmā kusaladhammadesanāhetupi bhagavāva anuttaroti attho. Bhūmiṃ dassentoti visayaṃ dassento. Kusaladhammadesanāya hi kusalā dhammā visayo. Vuttapadeti 『『kusalesu dhammesū』』ti evaṃ vuttavākye, evaṃ vā vuttadhammakoṭṭhāse. 『『Pañcadhā』』ti kasmā vuttaṃ, nanu chekaṭṭhenapi kusalaṃ icchitabbaṃ 『『kusalo tvaṃ rathassa aṅgapaccaṅgāna』』ntiādīsūti (ma. ni. 2.87)? Saccametaṃ, so pana chekaṭṭho kosallasambhūtaṭṭheneva saṅgahitoti visuṃ na gahito. 『『Kacci nu bhoto kusalaṃ, kacci bhoto anāmaya』』nti (jā. 1.15.146; 2.22.2008) jātake āgatattā 『『jātakapariyāyaṃ patvā ārogyaṭṭhena kusalaṃ vaṭṭatī』』ti vuttaṃ. 『『Taṃ kiṃ maññatha, gahapatayo, ime dhammā kusalā vā akusalā vā sāvajjā vā anavajjā vā』』tiādīsu suttapadesesu 『『kusalā』』ti vuttadhammā eva 『『anavajjā』』ti vuttāti āha 『『suttantapariyāyaṃ patvā anavajjaṭṭhena kusalaṃ vaṭṭatī』』ti. Abhidhamme 『『kosalla』』nti paññā āgatāti yonisomanasikārahetukassa kusalassa kosallasammūtaṭṭho, darathābhāvadīpanato niddarathaṭṭho, 『『kusalassa katattā upacitattā』』ti vatvā iṭṭhavipākaniddisanato sukhavipākaṭṭho ca abhidhammanayasiddhoti āha 『『abhidhamma…pe… vipākaṭṭhenā』』ti. Bāhitikasutte (ma. ni.

我來為您直譯這段巴利文： 佛德從理來,依理取如實知者依如是知于聲聞波羅蜜智至究竟故,聲聞波羅蜜智依後後生,依彼彼應修作多性,"法"複數說。無量無邊非他境佛德從理取故長老生殊勝世尊凈信故說"更多"等。說"善說"為示彼善說說"出離道"。實善說法依所為說,應知依彼義成就。為果趣因等流果故,依自生即剎那生果轉義。或從輪迴行趣即出離,或出離性。能鎮伏貪嗔癡此中亦引合"示我於世尊凈信"。"曲等"等字攝邪偏等他修習過。世尊汝佛善覺如法善法,僧善行因法至究竟於聲聞波羅蜜智至究竟故我善明顯示長老說"世尊善說法,僧善行凈信"。 善法說注 145. "無上性"即最上性。世尊無上因何德,彼無上性,彼無上。因彼德亦無何更上故說"說汝等說無上"。"于善法"即善法緣。此處格緣義,故善法說因亦世尊無上義。"示地"即示境。善法說實善法境。"說句"即如是說"于善法"語,或如是說法分。何故說"五"?豈非巧義亦欲善如"汝善車支分"等?此實,然彼巧義依善生義攝故不別取。因來"君善耶,君無疾耶"本生故說"至本生道理無病義善可"。"汝等居士云何思彼等法善或不善有罪或無罪"等經處"善"說法即"無罪"說故說"至經道理無罪義善可"。阿毗達磨來"善巧"即慧故如理作意因善善巧生義,說無熱惱故無熱惱義,"善作集"說示樂果故樂果義成阿毗達磨理故說"阿毗達磨...等...果義"。外衣經

2.358) bhagavato kāyasamācārādike vaṇṇentena dhammabhaṇḍāgārikena 『『yo kho mahārāja kāyasamācāro anavajjo』』ti kusalo kāyasamācāro rañño pasenadissa vutto. Na hi bhagavato sukhavipākakammaṃ atthīti sabbasāvajjarahitā kāyasamācārādayo 『『kusalā』』ti vuttā, idha pana 『『kusalesu dhammesū』』ti bodhipakkhiyadhammā 『『kusalā』』ti vuttā, te ca samathavipassanā maggasampayuttā ekantena sukhavipākā evāti avajjarahitatāmattaṃ upādāya anavajjattho kusala-saddoti āha 『『imasmiṃ pana…pe… daṭṭhabba』』nti. Evañca katvā 『『phalasatipaṭṭhānaṃ pana idha anadhippeta』』nti idañca vacanaṃ samatthitaṃ hoti savipākasseva gahaṇanti katvā.

『『Cuddasavidhenā』』tiādi satipaṭṭhāne (dī. ni. 2.376; ma. ni. 1.109) vuttanayena veditabbaṃ. Paggahaṭṭhenāti kusalapakkhassa paggaṇhanasabhāvena. Kiccavasenāti anuppannākusalānuppādanādikiccavasena. Tato eva cassa catubbidhatā. Ijjhanaṭṭhenāti nippajjanasabhāvena. Chandādayo eva iddhipādesu visiṭṭhasabhāvā, itare avisiṭṭhā, tesampi viseso chandādikatoti āha 『『chandādivasena nānāsabhāvā』』ti.

Adhimokkhādisabhāvavasenāti pasādādhimokkhādisalakkhaṇavasena. Upatthambhanaṭṭhenāti sampayuttadhammānaṃ upatthambhanakabhāvena. Akampiyaṭṭhenāti paṭipakkhehi akampiyasabhāvena. Salakkhaṇenāti adhimokkhādisabhāvena. Niyyānaṭṭhenāti saṃkilesapakkhato, vaṭṭacārakato ca niggamanaṭṭhena. Upaṭṭhānādināti upaṭṭhānadhammavicayapaggahasampiyāyanapassambhanasamādhānaajjhupekkhanasaṅkhātena attano sabhāvena. Hetuṭṭhenāti nibbānassa sampāpakahetubhāvena. Dassanādināti dassanābhiniropanapariggahasamuṭṭhāpanavodāpanapaggahupaṭṭhānasamādhānasaṅkhātena attano sabhāvena.

Sāsanassapariyosānadassanatthanti sāsanaṃ nāma nippariyāyato sattatiṃsa bodhipakkhiyadhammā. Tattha ye samathavipassanāsahagatā, te sāsanassa ādi, maggapariyāpannā majjhe, phalabhūtā pariyosānaṃ, taṃdassanatthaṃ. Tenāha 『『sāsanassa hī』』tiādi.

Puna etadānuttariyaṃ bhanteti yathāraddhāya desanāya nigamanaṃ. Vuttasseva atthassa puna vacanañhi nigamanaṃ vuttaṃ. Taṃ desananti taṃ kusalesu dhammesu desanāppakāraṃ, desanāvidhiṃ, desetabbañca, sakalaṃ vā sampuṇṇaṃ anavasesaṃ abhijānāti abhivisiṭṭhena ñāṇena jānāti, asesaṃ abhijānanato eva uttari upari abhiññeyyaṃ natthi. Itoti bhagavatā abhiññātato. Añño paramatthavasena dhammo vā paññattivasena puggalo vā ayaṃ nāma yaṃ bhagavā na jānātīti idaṃ natthi na upalabbhati sabbasseva sammadeva tumhehi abhiññātattā. Kusalesu dhammesu abhijānane, desanāyañca bhagavato uttaritaro natthi.

Āyatanapaṇṇattidesanāvaṇṇanā

146.Āyatanapaññāpanāsūti cakkhādīnaṃ, rūpādīnañca āyatanānaṃ sambodhanesu, tesaṃ ajjhattikabāhiravibhāgato, sabhāgavibhāgato, samudayato, atthaṅgamato, āhārato, ādīnavato, nissaraṇato ca desanāyanti attho.

Gabbhāvakkantidesanāvaṇṇanā

我來為您直譯這段巴利文： 在外衣經中法藏師贊世尊身行等說"大王身行無罪"善身行對波斯匿王說。實無世尊樂果業故離一切罪身行等說"善",此中然"于善法"說菩提分法"善",彼等與止觀道相應定樂果故依無罪性善字無罪義說"此中...等...應見"。如是作"然果念處此中非所欲"此語亦成就因取有果。 "十四種"等應知依念處說道理。"策舉義"即善分策舉自性。"作業"即令未生不善不生等作業。由彼故彼四種。"成就義"即成就自性。欲等自神足勝自性,余非勝,彼等差別依欲等故說"依欲等種種自性"。 "依勝解等自性"即依凈勝解等自相。"支援義"即與相應法支援性。"不動義"即對治不動自性。"自相"即勝解等自性。"出義"即從染污分輪迴行出義。"依現等"即依現觀法擇覺支喜輕安定舍自性。"因義"即令得涅槃因性。"依見等"即依見勝解攝起凈策舉現定自性。 "為示教終"即教無餘即三十七菩提分。彼中與止觀俱彼教始,攝道中,得果終,為示彼。故說"實教"等。 "復此無上尊"即如始說結。說復說義即結說。"彼說"即彼于善法說相,說理,所說,或一切圓滿無餘證知以勝智知,因完全證知故上更無所證。"此"即世尊證。他第一義法或假名補特伽羅彼名世尊不知此無不得因一切汝等正證故。于善法證,說世尊無上。 處施設說注 146. "于處施設"即于眼等色等處說示,彼等內外分別,同分分別,集,沒,食,患,出說義。 入胎說注;

147.Gabbhokkamanesūti gabbhabhāvena mātukucchiyaṃ avakkamanesu anuppavesesu, gabbhe vā mātukucchismiṃ avakkamanesu. Pavisatīti paccayavasena tattha nibbattento pavisanto viya hotīti katvā vuttaṃ. Ṭhātīti santānaṭṭhitiyā pavattati, tathābhūto ca tattha vasanto viya hotīti āha 『『vasatī』』ti. Pakatilokiyamanussānaṃ paṭhamā gabbhāvakkantīti pacuramanussānaṃ gabbhāvakkanti desanāvasena idha paṭhamā. 『『Dutiyā gabbhāvakkantī』』tiādīsupi evaṃ yojanā veditabbā.

Alamevāti yuttameva.

Khipituṃna sakkontīti tathā vātānaṃ anuppajjanameva vadati. Sesanti puna 『『etadānuttariya』』tiādi pāṭhappadesaṃ vadati.

Ādesanavidhādesanāvaṇṇanā

1. Parassa cittaṃ ādisati etehīti ādesanāni, yathāupaṭṭhitanimittādīni, tāni eva aññamaññassa asaṃkiṇṇarūpena ṭhitattā ādesanavidhā, ādesanābhāgā, tāsu ādesanavidhāsu. Tenāha 『『ādesanakoṭṭhāsesū』』ti. Āgatanimittenāti yassa ādisati, tassa, attano ca upagatanimittena, nimittappattassa lābhālābhādiādisanavidhidassanassa pavattattā 『『idaṃ nāma bhavissatī』』ti vuttaṃ. Pāḷiyaṃ pana 『『evampi te mano』』tiādinā parassa cittādisanameva āgataṃ, taṃ nidassanamattaṃ katanti daṭṭhabbaṃ. Tathā hi 『『idaṃ nāma bhavissatī』』ti vuttasseva atthassa vibhāvanavasena vatthu āgataṃ. Gatanimittaṃ nāma gamananimittaṃ. Ṭhitanimittaṃ nāma attano samīpe ṭhānanimittaṃ, parassa gamanavasena, ṭhānavasena ca gahetabbanimittaṃ. Manussānaṃ paracittavidūnaṃ, itaresampi vā savanavasena parassa cittaṃ ñatvā kathentānaṃ saddaṃ sutvā. Yakkhapisācādīnanti hiṅkārayakkhānañceva kaṇṇapisācādipisācānaṃ, kumbhaṇḍanāgādīnañca.

Vitakkavipphāravasenāti vipphārikabhāvena pavattavitakkassa vasena. Uppannanti tato samuṭṭhitaṃ. Vippalapantānanti kassaci atthassa abodhanato virūpaṃ, vividhaṃ vā palapantānaṃ. Suttapamattādīnanti ādi-saddena vedanāṭṭakhittacittādīnaṃ saṅgaho. Mahāaṭṭhakathāyaṃ pana 『『idaṃ vakkhāmi, evaṃ vakkhāmīti vitakkayato vitakkavipphārasaddo nāma uppajjatī』』ti (abhi. aṭṭha.

我來為您直譯這段巴利文： 147. "于入胎"即以胎體于母腹入進入,或於胎于母腹入。說"入"即依緣于彼生如入作。"住"即相續住轉,如是作彼于彼住故說"住"。普通世人第一入胎即多人入胎依說此第一。"第二入胎"等中亦如是應知配釋。 "正應"即應當。 "不能投"即說如是風不生。"余"即說復"此無上"等經文處。 記說分說注 148. 他心示此即記說,如現相等,彼等互不混立故記說分,記說部分,于彼等記說分。故說"于記說分"。"依來相"即彼示及自相應相,因相得得失等示分見轉故說"此將有"。然經中"如是汝意"等唯來他心示,應見彼唯示例。如是依顯"此將有"說義來事。行相名行相。住相名于自近住相,依他行依住應取相。聞人他心知者及余依聞說他心者聲。"夜叉鬼等"即嘿夜叉及耳鬼等鬼,甕卒龍等。 "依尋廣"即依廣轉尋力。"生"即從彼生。"語種種"即不知何義故異形或種種語。"睡迷等"等字攝受憩心等。然大注說"此說如是說思尋故名尋廣聲生"。;

1.vacīkammadvārakathāpi) āgatattā jāgarantānaṃ pakatiyaṃ ṭhitānaṃ avippalapantānaṃ vitakkavipphārasaddo kadāci uppajjatīti viññāyati, yo loke 『『mantajappo』』ti vuccati. Yassa mahāaṭṭhakathāyaṃ asotaviññeyyatā vuttā. Tādisañhi sandhāya viññattisahajameva 『『jivhātālucalanādikaravitakkasamuṭṭhitaṃ sukhumasaddaṃ dibbasotena sutvā ādisatīti sutte vutta』』nti (dha. sa. mūlaṭī. vacīkammadvārakathāvaṇṇanā) ānandācariyo avoca. Vuttalakkhaṇo eva pana nātisukhumo attano, accāsannappadese ṭhitassa ca maṃsasotassāpi āpāthaṃ gacchatīti sakkā viññātuṃ. Tassāti tassa puggalassa. Tassa vasenāti tassa vitakkassa vasena. Evaṃ ayampi ādesanavidhā cetopariyañāṇavaseneva āgatāti veditabbā . Keci pana 『『tassa vasenāti tassa saddassa vasenā』』ti atthaṃ vadanti, taṃ ayuttaṃ. Na hi saddaggahaṇena taṃsamuṭṭhāpakacittaṃ gayhati, saddaggahaṇānusārenapi tadatthasseva gahaṇaṃ hoti, na cittassa. Eteneva yadeke 『『yaṃ vitakkayatoti yamatthaṃ vitakkayato』』ti vatvā 『『tassa vasenāti tassa atthassa vasenā』』ti vaṇṇenti, tampi paṭikkhittaṃ.

Manasā saṅkharīyantīti manosaṅkhārā, vedanāsaññā. Paṇihitāti purimaparibandhavinayena padhānabhāvena nihitā ṭhapitā. Tenāha 『『cittasaṅkhārā suṭṭhapitā』』ti. Vitakkassa vitakkanaṃ nāma uppādanamevāti āha 『『pavattessatī』』ti. 『『Pajānātī』』ti pubbe vuttapadasambandhadassanavasena āneti. Āgamanenāti jhānassa āgamanaṭṭhānavasena. Pubbabhāgenāti maggassa sabbapubbabhāgena vipassanārambhena. Ubhayaṃ petaṃ yo sayaṃ jhānalābhī, adhigatamaggo ca aññaṃ tadatthāya paṭipajjantaṃ disvā 『『ayaṃ iminā nīhārena paṭipajjanto addhā jhānaṃ labhissati, maggaṃ adhigamissatī』』ti abhiññāya vinā anumānavasena jānāti, taṃ dassetuṃ vuttaṃ. Tenāha 『『āgamanena jānāti nāmā』』tiādi. Anantarāti vuṭṭhitakālaṃ sandhāyāha. Tadā hi pavattavitakkapajānaneneva jhānassa hānabhāgiyatādivisesapajānanaṃ.

Kiṃ panidaṃ cetopariyañāṇaṃ parassa cittaṃ paricchijja jānantaṃ iddhicittabhāvato avisesato sabbesampi cittaṃ jānātīti? Noti dassento 『『tatthā』』tiādimāha. Na ariyānanti yena cittena te ariyā nāma jātā, taṃ lokuttaracittaṃ na jānāti appaṭividdhabhāvato . Yathā hi puthujjano sabbesampi ariyānaṃ lokuttaracittaṃ na jānāti appaṭividdhattā, evaṃ ariyopi heṭṭhimo uparimassa lokuttaracittaṃ na jānāti appaṭividdhattā eva . Yathā pana uparimo heṭṭhimaṃ phalasamāpattiṃ na samāpajjati, kiṃ evaṃ so tassa lokuttaracittaṃ na jānātīti codanaṃ sandhāyāha 『『uparimo pana heṭṭhimassa jānātī』』ti, paṭividdhattāti adhippāyo. 『『Uparimo heṭṭhimaṃ na samāpajjatī』』ti vatvā tattha kāraṇamāha 『『tesañhī』』tiādi. Tesanti ariyānaṃ. Heṭṭhimā heṭṭhimā samāpatti bhūmantarappattiyā paṭippassaddhikappā. Tenāha 『『tatrupapattiyeva hotī』』ti, na uparibhūmipatti. Nimittādivasena ñātassa kadāci byabhicāropi siyā, na pana abhiññāñāṇena ñātassāti āha 『『ceto…pe… natthī』』ti. 『『Taṃ bhagavā』』tiādi sesaṃ nāma.

Dassanasamāpattidesanāvaṇṇanā

我來為您直譯這段巴利文： 1.來語業門論故知覺者平常住不語種種時尋廣聲有時生,世間說"誦咒"。彼大注說不聞識。實依如是阿難阿阇黎說"依舌腭動等作尋生微細聲以天耳聞示經說"。然具說相非極微細自及極近處住肉耳行境可知。"彼"即彼補特伽羅。"彼力"即彼尋力。如是此記說分亦應知依他心智而來。然有說"彼力即彼聲力"彼不應。實聲取不取彼等起心,依聲取亦取彼義非心。此亦破彼等說"彼尋即彼義尋"已說"彼力即彼義力"注。 意所作即意行,受想。"安立"即除前障礙勝立置。故說"心行善置"。尋尋名即生故說"將轉"。"了知"依前說語結見力引。"依來"即依禪來處力。"前分"即道一切前分觀始。此二若自得禪證道見他為彼義行"此如是行道定得禪當證道"不依神通依推知,為示彼說。故說"依來知名"等。"無間"說依出時。實爾時依知轉尋即知禪退分等勝。 然此他心智限他心知依神通心無別知一切心耶?說"于彼"等為示不。"非聖"即彼心彼等名聖,彼出世心不知因未證。如凡夫一切聖出世心不知因未證,如是聖下不知上出世心因未證。然上知下果定,如是彼知彼出世心耶?對難說"然上知下"證意。說"上不入下"已說彼因"彼等實"等。"彼等"即聖。下下定依得地間止息類。故說"于彼生即有"非得上地。依相等力所知或有違,然依神通智所知無故說"他心...等...無"。"彼世尊"等名余。 見定說注

149.Brahmajāleti brahmajālasuttavaṇṇanāyaṃ. Uttarapadalopena hesa niddeso. Ātappanti vīriyaṃ ātappati kosajjaṃ sabbampi saṃkilesapakkhanti. Kusalavīriyasseva hettha gahaṇaṃ appamādādipadantarasannidhānato. Padahitabbatoti padahanato, bhāvanaṃ uddissa vāyamanatoti attho. Anuyuñjitabbatoti anuyuñjanato. Īdisānaṃ padānaṃ bahulaṃkattuvisayatāya icchitabbattā ātappapadassa viya itaresampi kattusādhanatā daṭṭhabbā. Paṭipattiyaṃ nappamajjati etenāti appamādo, satiavippavāso. Sammā manasi karoti etenāti sammāmanasikāro, tathāpavatto kusalacittuppādo. Bhāvanānuyogameva tathā vadati. Desanākkamena paṭhamā, dassanasamāpatti nāma karajakāye paṭikkūlākārassa sammadeva dassanavasena pavattasamāpattibhāvato. Nippariyāyenevāti vuttalakkhaṇadassanasamāpattisannissayattā, dassanamaggaphalabhāvato ca paṭhamasāmaññaphalaṃ pariyāyena vinā dassanasamāpatti.

Atikkamma chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhatīti tāni apaccavekkhitvā aṭṭhimeva paccavekkhati. Aṭṭhiārammaṇā dibbacakkhupādakajjhānasamāpattīti vuttanayena aṭṭhiārammaṇā dibbacakkhuadhiṭṭhānā paṭhamajjhānasamāpatti. Yo hi bhikkhu ālokakasiṇe catutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuñāṇo hutvā saviññāṇake kāye aṭṭhiṃ pariggahetvā tattha paṭikkūlamanasikāravasena paṭhamaṃ jhānaṃ nibbatteti, tassāyaṃ paṭhamajjhānasamāpatti dutiyā dassanasamāpatti. Tena vuttaṃ 『『aṭṭhi aṭṭhī』』tiādi. Yo panettha pāḷiyaṃ dvattiṃsākāramanasikāro vutto, so maggasodhanavasena vutto. Tattha vā kataparicayassa sukheneva vuttanayā aṭṭhipaccavekkhaṇā samijjhatīti. Tenevettha 『『imaṃ cevā』』ti 『『atikkamma cā』』ti ca-saddo samuccayattho vutto. Taṃ jhānanti yathāvuttaṃ paṭhamajjhānaṃ. Ayanti ayaṃ sakadāgāmiphalasamāpatti . Sātisayaṃ catusaccadassanāgamanato pariyāyena vinā mukhyā dutiyā dassanasamāpatti. Yāva tatiyamaggā vattatīti āha 『『khīṇāsavassa vasena catutthā dassanasamāpatti kathitā』』ti.

Pāḷiyaṃ purisassa cāti ca-saddo byatireke, tena yathāvuttasamāpattidvayato vuccamānaṃyeva imassa visesaṃ joteti. Avicchedena pavattiyā sotasadisatāya viññāṇameva viññāṇasotaṃ, tadetaṃ viññāṇaṃ purimato anantarapaccayaṃ labhitvā pacchimassa anantarapaccayo hutvā pavattatīti ayaṃ assa sotāgatatāya sotasadisatā, tasmā pajānitabbabhāvena vuttaṃ ekameva cettha viññāṇaṃ , tasmā aṭṭhakathāyaṃ 『『viññāṇasotanti viññāṇamevā』』ti vuttaṃ. Dvīhipi bhāgehīti orabhāgaparabhāgehi. Idhaloko hissa orabhāgo, paraloko parabhāgo dvinnampi vasenetaṃ sambandhanti. Tenāha 『『idhaloke patiṭṭhita』』ntiādi. Viññāṇassa khaṇe khaṇe bhijjantassa kāmaṃ natthi kassaci patiṭṭhitatā, taṇhāvasena pana taṃ 『『patiṭṭhita』』nti vuccatīti āha 『『chandarāgavasenā』』ti. Vuttañhetaṃ –

『『Kabaḷīkāre ce bhikkhave āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ viruḷhaṃ…pe… atthi tattha āyatiṃ punabbhavābhinibbattī』』tiādi (saṃ. ni.

我來為您直譯這段巴利文： 149. "梵網"即梵網經注。此略后詞釋。"熱忱"即精進熱燒懈怠一切染污分。此取善精進因近不放逸等詞。"應精勤"即精勤,為修習努力義。"應勤修"即勤修。如是等詞多欲作者境故應見如熱忱詞等他亦作者成。此不放逸於行不放逸,念不離。此正作意正意作,如是轉善心生。修習勤即如是說。依說次第第一,名見定因於所造身正見厭相力轉定性故。"無餘"即依說相見定所依故,見道果性故第一沙門果無餘見定。 "超越皮肉血觀骨"即不觀彼等唯觀骨。骨所緣天眼基礎禪定即如說骨所緣天眼住立初禪定。實比丘于光遍生第四禪作彼基礎得天眼智于有識身取骨于彼不凈作意力生初禪,彼此初禪定第二見定。故說"骨骨"等。然此中經說三十二分作意,彼說依道清凈。或於彼作習者易成如說骨觀故。故此中說"及此"及"超越"及字合義。"彼禪"即如說初禪。"此"即此一來果定。殊勝見四諦來故無餘主要第二見定。乃至第三道轉故說"依漏盡者說第四見定"。 經中"及於人"及字相違,由彼如說二定從說即示此差別。不斷轉相似流故識即識流,彼此識得前無間緣作后無間緣轉此彼流來故流相似,故說應知一此識,故注說"識流即識"。"以二分"即此分彼分。此世彼此分,他世彼分依二說此相續。故說"住此世"等。識剎那剎那壞雖無何住,然依愛力說彼"住"故說"依欲貪力"。實說此： "諸比丘若段食有貪,有喜,有愛,住彼識增長。何處住識增長...等...有彼當來再有生"等。

2.64; kathā. 296; mahāni. 7).

Kammanti kusalākusalakammaṃ, upayogavacanametaṃ. Kammato upagacchantanti kammabhāvena upagacchantaṃ, viññāṇanti adhippāyo. Abhisaṅkhāraviññāṇañhi yena kammunā sahagataṃ, aññadatthu tabbhāvameva upagataṃ hutvā pavattati. Idhaloke patiṭṭhitaṃ nāma idha katūpacitakammabhāvūpagamanato. Kammabhavaṃ ākaḍḍhantanti kammaviññāṇaṃ attanā sampayuttakammaṃ javāpetvā paṭisandhinibbattanena tadabhimukhaṃ ākaḍḍhantaṃ. Teneva paṭisandhinibbattanasāmatthiyena paraloke patiṭṭhitaṃ nāma attano phalassa tattha patiṭṭhāpanena. Keci pana 『『abhisaṅkhāraviññāṇaṃ parato vipākaṃ dātuṃ asamatthaṃ idhaloke patiṭṭhitaṃ nāma, dātuṃ samatthaṃ pana paraloke patiṭṭhitaṃ nāmā』』ti vadanti, taṃ tesaṃ matimattaṃ 『『ubhayato abbocchinna』』nti vuttattā. Yañca tehi 『『paraloke patiṭṭhita』』nti vuttaṃ, taṃ idhalokepi patiṭṭhitameva. Na hi tassa idhaloke patiṭṭhitabhāvena vinā paraloke patiṭṭhitabhāvo sambhavati. Sekkhaputhujjanānaṃcetopariyañāṇanti sekkhānaṃ , puthujjanānañca cetaso paricchindanakañāṇaṃ. Kathitaṃ paricchinditabbassa cetaso chandarāgavasena patiṭṭhitabhāvajotanato.

Catutthāya dassanasamāpattiyā tatiyadassanasamāpattiyaṃ vuttappaṭikkhepena attho veditabbo.

Purimānaṃ dvinnaṃ samāpattīnaṃ pubbe samathavasena atthassa vuttattā idāni vipassanāvasena dassetuṃ 『『apicā』』tiādi vuttaṃ. Niccalameva pubbe vuttassa atthassa apanetabbato. Atthantaratthatāya dassiyamānāya padaṃ calitaṃ nāma hoti. Aparo nayoti ettha paṭhamajjhānassa paṭhamadassanasamāpattibhāve apubbaṃ natthi. Dutiyajjhānaṃ dutiyāti ettha pana 『『aṭṭhikavaṇṇakasiṇavasena paṭiladdhadutiyajjhānaṃ dutiyā dassanasamāpattī』』ti vadanti, tatiyajjhānampi tatheva paṭiladdhaṃ. Dassanasamāpattibhāvo pana yo bhikkhu ālokakasiṇe catutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuko hutvā saviññāṇake aṭṭhiṃ pariggahetvā tattha vaṇṇakasiṇavasena heṭṭhimāni tīṇi jhānāni nibbatteti, tassa. Tatiyajjhānaṃ tatiyā dassanasamāpatti adhiṭṭhānabhūtassa dibbacakkhuñāṇassa vasena. Catutthajjhānaṃ catutthāti rūpāvacaracatutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuñāṇassa taṃ catutthajjhānaṃ catutthā dassanasamāpatti. Idhāpi sekkhaputhujjanānaṃ cetaso paricchindanena tatiyā dassanasamāpatti, arahato cittassa paricchindanena catutthā dassanasamāpatti veditabbā. Evañhesā atthavaṇṇanā pāḷiyā saṃsandeyya. 『『Paṭhamamaggo』』tiādīsu aṭṭhiārammaṇapaṭhamajjhānapādako paṭhamamaggo paṭhamā dassanasamāpatti. Aṭṭhiārammaṇadutiyajjhānapādako dutiyamaggo dutiyā dassanasamāpatti. Paracittañāṇasahagatā catutthajjhānapādakā tatiyacatutthamaggā tatiyacatutthadassanasamāpattiyoti . Purisassa viññāṇapajānanaṃ panettha asammohavasena daṭṭhabbaṃ.

Puggalapaṇṇattidesanāvaṇṇanā

我來為您直譯這段巴利文： 2.64;"善惡業",此對格。"從業趣近"即以業性趣近,識意。實行作識與彼業俱,必成彼性趣近轉。名"住此世"因此作集業性趣近。"引業有"即業識令與自相應業速行生相續向彼引。即依彼生相續能力名"住他世"因自果於彼住立。然有說"行作識不能后與異熟名住此世,能與則名住他世",彼彼等意"二俱不斷"說故。彼等說"住他世",彼亦住此世。實彼無住此世不有住他世。"有學凡夫他心智"即有學、凡夫心界定智。說因示所界定心依欲貪力住性。 第四見定應知依對第三見定說否定義。 因前二定前依止說義故今依觀示說"復"等。"必定"即除前說義。示異義時語動名。"另理"此中初禪為第一見定無新。"第二禪第二"此中說"依骨色遍得第二禪第二見定",第三禪亦如是得。然見定性比丘于光遍生第四禪作彼基礎得天眼已於有識取骨于彼依色遍生下三禪,彼。第三禪第三見定依住立天眼智力。"第四禪第四"即生色界第四禪作彼基礎得天眼智,彼第四禪第四見定。此中亦應知依有學凡夫心界定第三見定,依阿羅漢心界定第四見定。如是此義注應與經合。"初道"等中依骨所緣初禪基礎初道第一見定。依骨所緣第二禪基礎第二道第二見定。與他心智俱第四禪基礎第三第四道第三第四見定。此中了知人識應見依不迷。 補特伽羅施設說注

150.Puggalapaṇṇattīsūti puggalānaṃ paññāpanesu. Guṇavisesavasena aññamaññaṃ asaṅkarato ṭhapanesu. Lokavohāravasenāti lokasammutivasena. Lokavohāro hesa, yadidaṃ 『『satto puggalo』』tiādi. Rūpādīsu sattavisattatāya satto. Tassa tassa sattanikāyassa pūraṇato galanato, maraṇavasena patanato ca puggalo. Santatiyā nayanato naro. Attabhāvassa posanato poso. Evaṃ paññāpetabbāsu voharitabbāsu. 『『Sabbametaṃ puggalo』』ti imissā sādhāraṇapaññattiyā vibhāvanavasena vuttaṃ, na idhādhippetaasādhāraṇapaññattiyā, tasmā lokapaññattīsūti sattalokagatapaññattīsu. Anuttaro hoti anaññasādhāraṇattā tassa paññāpanassa.

Dvīhi bhāgehīti kāraṇe, nissakke cetaṃ puthuvacanaṃ, āvuttiādivasena cāyamattho veditabboti āha 『『arūpasamāpattiyā』』tiādi, etena 『『samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttattā ubhatobhāgavimutto』』ti evaṃ pavatto tipiṭakacūḷanāgattheravādo, 『『nāmakāyato, rūpakāyato ca vimuttattā ubhatobhāgavimutto』』ti evaṃ pavatto tipiṭakamahādhammarakkhitattheravādo, 『『samāpattiyā vikkhambhanavimokkhena ekavāraṃ vimuttova maggena samucchedavimokkhena ekavāraṃ vimuttattā ubhatobhāgavimutto』』ti evaṃ pavatto tipiṭakacūḷābhayattheravādo cāti imesaṃ tiṇṇampi theravādānaṃ ekajjhaṃ saṅgaho katoti daṭṭhabbaṃ. Vimuttoti kilesehi vimutto, kilesavikkhambhanasamucchedanehi vā kāyadvayato vimuttoti attho. Arūpasamāpattīnanti niddhāraṇe sāmivacanaṃ. Arahattappattaanāgāminoti bhūtapubbagatiyā vuttaṃ. Na hi arahattappatto anāgāmī nāma hoti. Pāḷīti puggalapaññattipāḷi. Aṭṭha vimokkhe kāyena phusitvāti aṭṭha samāpattiyo sahajātanāmakāyena paṭilabhitvā. Paññāya cassa disvā āsavā parikkhīṇā hontīti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā parikkhīṇā honti. Disvāti dassanahetu. Na hi āsave paññāya passanti, dassanakāraṇā pana parikkhīṇā 『『disvā parikkhīṇā』』ti vuttā dassanāyattaparikkhīṇattā. Evañhi dassanaṃ āsavānaṃ khayassa purimakiriyābhāvena vuttaṃ.

Paññāya visesato muttoti paññāvimutto anavasesato āsavānaṃ parikkhīṇattā. Aṭṭhavimokkhapaṭikkhepavaseneva, na tadekadesabhūtarūpajjhānapaṭikkhepavasena. Evañhi arūpajjhānekadesābhāvepi aṭṭhavimokkhapaṭikkhepo na hotīti siddhaṃ hoti. Arūpāvacarajjhānesu hi ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti, na paññāvimuttoti.

Phuṭṭhantaṃ sacchikarotīti phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo, accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikātabbaṃ, sacchikato sacchikaraṇūpāyenāti vuttaṃ hoti. Tenāha 『『so jhānaphassa』』ntiādi. Ekacce āsavāti heṭṭhimamaggattayavajjhā āsavā. Yo hi arūpajjhānena rūpakāyato, nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato. Nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena sacchikato hoti, tasmā so sacchikātabbaṃ nirodhaṃ yathālocitaṃ nāmakāyena sacchikarotīti kāyasakkhīti vuccati, na tu vimuttoti ekaccānaṃ āsavānaṃ aparikkhīṇattā.

我來為您直譯這段巴利文： 150. "于補特伽羅施設"即施設補特伽羅。依功德差別互不混立。"依世間言說"即依世間共許。此世間言說即此"有情補特伽羅"等。於色等著故有情。滿充各有情聚,流動,依死墮故補特伽羅。依相續引故人。養育自體故士夫。如是于應施設應言說。"一切此補特伽羅"此依顯共施設說,非此所欲不共施設,故"於世間施設"即于有情世間施設。無上因彼施設不共他。 "以二分"即因、離格此複數,依轉等應知此義故說"依無色定"等,此示"因定以鎮伏解脫,因道以斷解脫解脫故二分解脫"如是轉三藏小龍長老說,"因名身,色身解脫故二分解脫"如是轉三藏大法護長老說,"因定以鎮伏解脫一次解脫即因道以斷解脫一次解脫故二分解脫"如是轉三藏小無畏長老說,應見此三長老說一處攝。"解脫"即從煩惱解脫,或因煩惱鎮伏斷從二身解脫義。"無色定"屬格分位。"得阿羅漢不還"依前狀態說。實得阿羅漢非名不還。"經"即補特伽羅施設經。"身觸八解脫"即以俱生名身得八定。"以慧見彼漏盡"即以觀慧見行聚,以道慧見四諦四漏盡。"見"即見因。實不以慧見漏,然因見盡說"見盡"因盡依見。如是見說漏盡前作業。 "慧殊勝解脫"即慧解脫因漏無餘盡。依否定八解脫,非依否定彼一分色禪。如是雖無一分無色禪不成否定八解脫。實無色禪若有一即名二分解脫,非慧解脫。 "觸後作證"即觸之後觸后,觸無色禪無間時意,此對格極合,觸后時即應作證,依作證方便說作證。故說"彼禪觸"等。"某漏"即下三道所斷漏。實依無色禪從色身名身一分以鎮伏解脫,由彼觀察說明如滅解脫,然非身作證。滅作所緣令某漏盡由彼作證,故彼于應作證滅如觀察以名身作證說身證,非說解脫因某漏未盡。

Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. 『『Diṭṭhattā patto』』tipi pāṭho, tena catusaccadassanasaṅkhātāya diṭṭhiyā nirodhassa pattataṃ dīpeti. Tenāha 『『dukkhā saṅkhārā』』tiādi. Paṭhamaphalato paṭṭhāya yāva aggamaggā diṭṭhippattoti āha 『『esopi kāyasakkhī viya chabbidho hotī』』ti. Idaṃ dukkhanti 『『idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito uddhaṃ dukkha』』nti yathābhūtaṃ pajānāti. Yasmā idaṃ yāthāvasarasato pajānāti, pajānanto ca ṭhapetvā taṇhaṃ pañcupādānakkhandhe 『『dukkhasacca』』nti pajānāti. Taṇhaṃ pana idaṃ dukkhaṃ ito samudeti, tasmā 『『ayaṃ dukkhasamudayo』』ti yathābhūtaṃ pajānāti. Yasmā idaṃ dukkhañca samudayo ca nibbānaṃ patvā nirujjhanti vūpasamanti appavattiṃ gacchanti, tasmā taṃ 『『ayaṃ dukkhanirodho』』ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo taṃ dukkhanirodhaṃ gacchati, tena taṃ 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti yathābhūtaṃ pajānāti. Ettāvatā nānakkhaṇe saccavavatthānaṃ dassitaṃ. Idāni taṃ ekakkhaṇe dassetuṃ 『『tathāgatappaveditā』』tiādi vuttaṃ. Tathāgatappaveditāti tathāgatena bodhimaṇḍe paṭividdhā viditā pākaṭā katā. Dhammāti catusaccadhammā. Vodiṭṭhā hontīti sudiṭṭhā honti. Vocaritāti sucaritā, tesu tena paññā suṭṭhu carāpitāti attho. Ayanti ayaṃ evarūpo puggalo 『『diṭṭhippatto』』ti vuccati.

Saddhāyavimuttoti saddahanavasena vimutto, etena sabbathā avimuttassapi saddhāmattena vimuttabhāvaṃ dasseti. Saddhāvimuttoti vā saddhāya adhimuttoti attho. Vuttanayenevāti kāyasakkhimhi vuttanayeneva. No ca kho yathā diṭṭhippattassāti yathā diṭṭhippattassa āsavā parikkhīṇā, na evaṃ saddhāya vimuttassāti attho. Kiṃ pana nesaṃ kilesappahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippatto hi āgamanamhi kilese vikkhambhento appadukkhena, akilamanto ca sakkoti vikkhambhetuṃ, saddhāvimutto dukkhena kilamanto vikkhambheti, tasmā diṭṭhippattaṃ na pāpuṇāti. Tenāha 『『etesu hī』』tiādi.

Ārammaṇaṃ yāthāvato dhāreti avadhāretīti dhammo, paññā. Paññāpubbaṅgamanti paññāpadhānaṃ. Paññaṃ vāhetīti paññāvāhī, paññaṃ sātisayaṃ pavattetīti attho. Paññā vā imaṃ puggalaṃ vāheti, nibbānābhimukhaṃ gametīti attho. Saddhānusāriniddesepi eseva nayo.

Tasmāti visuddhimagge (visuddhi. 2.770, 776) vuttattā, tato eva visuddhimagge, taṃ saṃvaṇṇanāsu (visuddhi. ṭī. 2.776) vuttanayenettha attho veditabbo.

Padhānadesanāvaṇṇanā

151.Padahanavasenāti bhāvanānuyogavasena. Satta bojjhaṅgā padhānāti vuttā vivekanissitādibhāvena padahitabbato bhāvetabbato.

Paṭipadādesanāvaṇṇanā

我來為您直譯這段巴利文： "已達見后"即見稱為須陀洹道智無間已達義。"因見已達"亦讀,由彼示依見稱四諦見已達滅。故說"苦行"等。從初果乃至最上道名見至故說"此亦如身證六種"。"此苦"即"此苦、爾許苦、非此上苦"如實知。因此如實質知,知時除愛五取蘊知"苦諦"。然愛此苦從此生,故"此苦集"如實知。因此苦及集至涅槃滅息不轉,故彼"此苦滅"如實知。然聖八支道往彼苦滅,由彼彼"此苦滅道"如實知。如此示異剎那諦區別。今示彼一剎那說"如來說"等。"如來說"即如來於菩提座證知顯明。"法"即四諦法。"已見"即善見。"已行"即善行,于彼由彼慧善令行義。"此"即此如是人說"見至"。 "信解脫"即依信解脫,此示一切未解脫亦依信量解脫性。或"信解脫"即依信勝解義。"如說道"即如身證說道。"然非如見至"即如見至漏盡,非如是信解脫義。然彼等煩惱斷有差別耶?無。然何故信解脫不得見至?依所來差別。實見至來時鎮伏煩惱無苦無疲能鎮伏,信解脫苦疲鎮伏,故不得見至。故說"實此等"等。 持定如實所緣故法,慧。"慧前行"即慧主。"慧導"即殊勝轉慧義。或慧導此人,令向涅槃義。信隨行釋中此理。 "故"即清凈道說故,從彼清凈道及彼注說道此應知義。 精勤說注 151. "依精勤"即依修習勤。七覺支說精勤因依離等性應精勤應修習。 行道說注;

152.Dukkhenakasirena samādhiṃ uppādentassāti pubbabhāge āgamanakāle kicchena dukkhena sasaṅkhārena sappayogena kilamantassa kilese vikkhambhetvā lokuttarasamādhiṃ uppādentassa. Dandhaṃ taṃ ṭhānaṃ abhijānantassāti vikkhambhitesu kilesesu vipassanāparivāse ciraṃ vasitvā taṃ lokuttarasamādhisaṅkhātaṃ ṭhānaṃ dandhaṃ saṇikaṃ abhijānantassa paṭivijjhantassa, sacchikarontassa pāpuṇantassāti attho. Ayaṃ vuccatīti yā esā evaṃ uppajjati, ayaṃ kilesavikkhambhanapaṭipadāya dukkhattā, vipassanāparivāsapaññāya ca dandhattā maggakāle ekacittakkhaṇe uppannāpi paññā āgamanavasena 『『dukkhapaṭipadā dandhābhiññā nāmā』』ti vuccati. Upari tīsu padesupi imināva nayena attho veditabbo.

Bhassasamācārādidesanāvaṇṇanā

我來為您直譯這段巴利文： 152. "以苦以難生定"即前分來時以艱以苦有行有加行疲勞鎮伏煩惱生出世定。"遲彼處證知"即鎮伏煩惱于觀住處久住后彼稱出世定處遲緩證知通達,作證達義。"此說"即此如是生,此因煩惱鎮伏行苦,觀住處慧遲,于道時一心剎那生亦依來"說名苦行遲通"。于上三句亦應知依此理義。 語行等說注;

153.Bhassasamācāreti vacīsamācāre. Ṭhitoti yathāraddhaṃ taṃ avicchedavasena kathento. Tenāha 『『kathāmaggaṃ anupacchinditvā kathento』』ti. Musāvādūpasañhitanti antarantarā pavattena musāvādena upasaṃhitaṃ. Vibhūti vuccati visuṃbhāvo, tattha niyuttanti vebhūtikaṃ, tadeva vebhūtiyaṃ, pesuññaṃ. Tenāha 『『bhedakaravāca』』nti. Karaṇuttariyalakkhaṇato sārambhato jātāti sārambhajā. Tassā pavattiākāradassanatthaṃ 『『tvaṃ dussīlo』』tiādi vuttaṃ. Bahiddhākathā amanāpā, manāpāpi parassa cittavighātāvahattā karaṇuttariyapakkhiyamevāti dassento 『『tuyha』』ntiādimāha. Vikkhepakathāpavattanti vikkhepakathāvasena pavattaṃ. Jayapurekkhāro hutvāti attano jayaṃ purakkhatvā. Yaṃ kiñci na bhāsatīti yojanā. 『『Mantā』』ti vuccati paññā, mantanaṃ jānananti katvā. 『『Mantā』』ti idaṃ 『『mantetvā』』ti iminā samānatthaṃ nipātapadanti āha 『『upaparikkhitvā』』ti. Yuttakathamevāti attano, suṇantassa ca yuttarūpameva kathaṃ. Hadaye nidahitabbayuttanti atthasampattiyā, byañjanasampattiyā atthavedādipaṭilābhanimittattā citte ṭhapetabbaṃ, vimuttāyatanabhāvena manasi kātabbanti attho. Sabbaṅgasampannāpi vācā akāle bhāsitā abhājane bhāsitā viya na atthāvahāti āha 『『yuttapattakālenā』』ti. Ayañca caturaṅgasamannāgatā subhāsitavācā saccasambodhāvahāditāya sattānaṃ mahiddhikā mahānisaṃsāti dassetuṃ 『『evaṃ bhāsitā hī』』tiādi vuttaṃ.

Sīlācāreti sīle ca ācāre ca parisuddhasīle ceva parisuddhamanosamācāre ca. Ṭhitoti patiṭṭhahanto. Saccaṃ etassa atthīti saccoti āha 『『saccakatho』』ti. Esa nayo saddhoti etthāpi. Tenāha 『『saddhāsampanno』』ti. 『『Nanu ca heṭṭhā saccaṃ kathitamevā』』ti kasmā vuttaṃ? Heṭṭhā hi vacīsamācāraṃ kathentena saccaṃ kathitaṃ, paṭipakkhapaṭikkhepavasena idha sīlaṃ kathentena taṃ paripuṇṇaṃ katvā dassetuṃ saccaṃ sarūpeneva kathitaṃ. 『『Puggalādhiṭṭhānāya kathāya ārabbhantarañcetaṃ, tathāpi saccaṃ vatvā anantarameva saccassa kathanaṃ punaruttaṃ hotīti parassa codanāvasaro mā hotū』』ti tattha parihāraṃ dātukāmo 『『idha kasmā puna vutta』』nti āha. Heṭṭhā vācāsaccaṃ kathitaṃ caturaṅgasamannāgataṃ subhāsitavācaṃ dassentena. Antamaso…pe… dassetuṃ idha vuttaṃ 『『evaṃ sīlaṃ suparisuddhaṃ hotī』』ti. Imasmiṃ panatthe 『『evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ, yesaṃ natthi sampajānamusāvāde lajjā』』tiādi nayappavattaṃ rāhulovādasuttaṃ dassetabbaṃ.

我來為您直譯這段巴利文： 153. "語行"即語業行。"住"即如已起彼不斷力說。故說"不斷說道說"。"與妄語俱"即間間轉妄語俱。"別狀"說別性,于彼行即別狀,彼即別狀,離間。故說"破壞語"。從勝作相嗔生故名嗔生。為示彼轉相說"汝惡戒"等。外語不悅,悅亦令他心惱故屬勝作分故說"汝"等。"散語轉"即依散語力轉。"前勝念"即前持自勝。"任何不說"為詞組。"慧"說慧,慧即知故。"慧"此與"思已"同義不變詞故說"觀察已"。"應語"即自及聞者應理語。"應置心"即依義成、語成、得義受等因應置心,應作解脫處意義。一切分具語非時說如說非器無義故說"應時分"。此四分具善語因成真覺等故於有情大神力大果為示說"如是說實"等。 "戒行"即戒及行清凈戒及清凈意行。"住"即住立。"有實彼"故實故說"實語"。此理"信"此中亦。故說"具信"。"然下說實已"何故說?下說語行說實,此說戒依對治否定示實自性完全說。"此依人立說始,然實說已即說實重複應有他詰機會"為此欲與彼解說"此何故復說"。下說語實示四分具善語。為示"乃至...等"此說"如是戒極清凈"。然此義應示"如是小,羅睺羅,彼等沙門性,彼等無知妄語慚"等理趣轉羅睺羅教誡經。

Guttā satikavāṭena pidahitā dvārā etenāti guttadvāroti āha 『『chasu indriyesū』』tiādi . Pariyesanapaṭiggaṇhanaparibhogavissajjanavasena bhojane mattaṃ jānātīti bhojane mattaññū. Samanti avisamaṃ. Samacāritā hi kāyavisamādīni pahāya kāyasamādipūraṇaṃ. Nisajjāyāti ettha iti-saddo ādiattho, tena 『『āvaraṇīyehi dhammehi cittaṃ parisodhetī』』ti evamādiṃ saṅgaṇhāti. Bhāvanāya cittaparisodhanañhi jāgariyānuyogo, na niddāvinodanamattaṃ. Nittandīti vigatathinamiddho. Sā pana nittanditā kāyālasiyavigamane pākaṭā hotīti vuttaṃ 『『kāyālasiyavirahito』』ti. 『『Āraddhavīriyo』』ti iminā duvidhopi vīriyārambho gahitoti taṃ vibhajitvā dassetuṃ 『『kāyikavīriyenāpī』』tiādi vuttaṃ. Saṅgamma gaṇavihāro sahavāso saṅgaṇikā, sā pana kilesehipi evaṃ hotīti tato visesetuṃ 『『gaṇasaṅgaṇika』』nti vuttaṃ. Gaṇena saṅgaṇikaṃ gaṇasaṅgaṇikanti. Ārambhavatthuvasenāti anadhigatavisesādhigamakāraṇavasena ekavihārī, na kevalaṃ ekībhāvavasena. Kilesasaṅgaṇikanti kilesasahitacittataṃ. Yathā tathāti vipassanāvasena, paṭisaṅkhānavasena vā. Samathavasena ārammaṇūpanijjhānaṃ. Vipassanāvasena lakkhaṇūpanijjhānaṃ.

Kalyāṇapaṭibhānoti sundarapaṭibhāno, sā panassa paṭibhānasampadā vacanacāturiyasahitāva icchitāti āha 『『vākkaraṇa…pe… sampanno cā』』ti. 『『Paṭibhāna』』nti hi ñāṇampi vuccati ñāṇassa upaṭṭhitavacanampi. Tattha atthayuttaṃ kāraṇayuttaṃ paṭibhānamassāti yuttapaṭibhāno. Pucchitānantarameva sīghaṃ byākātuṃ asamatthatāya no muttapaṭibhānaṃ assāti no muttapaṭibhāno. Idha pana vikiṇṇavāco muttapaṭibhāno adhippetoti adhippāyena 『『sīlasamācārasmiñhi ṭhitabhikkhu muttapaṭibhāno na hotī』』ti vuttaṃ. Gamanasamatthāyāti assutaṃ dhammaṃ gametuṃ samatthāya. Dhāraṇasamatthāyāti sātisayaṃ sativīriyasahitatāya yathāsutaṃ yathāpariyattaṃ dhammaṃ dhāretuṃ samatthāya. Munanato anuminanato mutīti anumāna paññāya nāmaṃ. Tīhi padehīti 『『gatimā dhitimā mutimā』』ti tīhi padehi. Heṭṭhāti heṭṭhā 『『āraddhavīriyo』』ti vuttaṭṭhāne. Idhāti 『『dhitimā』』ti vuttaṭṭhāne. Vīriyampi heṭṭhā guṇabhūtaṃ gahitanti vuttovāyamattho. Heṭṭhāti 『『jāgariyānuyogamanuyutto, jhāyī』』ti ettha vipassanāpaññā kathitā. Idhāti 『『dhitimā mutimā』』ti ettha buddhavacanagaṇhanapaññā kathitā karaṇapubbāparakosallapaññādīpanato. Kilesakāmopi vatthukāmo viya yathāpavatto assādīyatīti vuttaṃ 『『vatthukāmakilesakāmesu agiddho』』ti.

Anusāsanavidhādesanādivaṇṇanā

154.Attano upāyamanasikārenāti attani sambhūtena pathamanasikārena bhāvanāmanasikārena. Paṭipajjamānoti visuddhiṃ paṭipajjamāno.

155.Kilesavimuttiñāṇeti kilesappahānajānane.

我來為您直譯這段巴利文： "以念門關閉諸門由此"故護門說"於六根"等。依尋求、接受、受用、舍離於食知量故食知量。"平等"即無不平。實平行舍除身不平等,成就身平等等。"坐"此中"等"字為等義,由彼攝"從障法清凈心"等。實修清凈心為覺寤習,非僅除睡。"無怠"即離昏沉睡眠。彼無怠於離身懈怠顯故說"離身懈怠"。"精進"此攝二種精進開示故說"以身精進"等。會眾住共住為交際,彼亦依煩惱如是故分別說"眾交際"。與眾交際為眾交際。"依始事"即依未得勝得因獨住,非唯依獨性。"煩惱交際"即心與煩惱俱。"如是"即依觀,或依思擇。依止對所緣觀。依觀對相觀。 "善辯"即妙辯,彼辯圓滿欲具語巧故說"語作...等...具"。"辯"說智及智現語。此中理順因順辯彼故理辯。因不能問已即速解說故非解辯彼故非解辯。此中欲義說散語為解辯故說"住戒行比丘非解辯"。"能達"即能達未聞法。"能持"即殊勝念精進俱故能持如聞如習法。思考意味故智即推理慧名。"三句"即"達慧念"三句。"下"即下說"精進"處。"此"即說"念"處。精進下攝為德說此義。"下"即"習覺寤、禪"此說觀慧。"此"即"念慧"此說取佛語慧因示作前後善巧慧。煩惱欲亦如事欲如轉味著故說"於事欲煩惱欲不貪"。 教示規定說等注 154. "自方便作意"即于自生第一作意修作意。"行"即行清凈。 155. "煩惱解脫智"即知煩惱斷。

156.Pariyādiyamānoti paricchijja gaṇhantoti attho. Suddhakkhandheyeva anussarati nāmagottaṃ pariyādiyituṃ asakkonto. Vuttamevatthaṃ vivarituṃ 『『eko hī』』tiādi vuttaṃ. Sakkoti pariyādiyituṃ. Asakkontassavasena gahitaṃ, 『『amutrāsiṃ evaṃnāmo』』tiādi vuttanti attho. Asakkontassāti ca ārohane asakkontassa, orohane pana ñāṇassa thirabhūtattā. Tenāha 『『suddhakkhandheyeva anussaranto』』tiādi. Etanti pubbāparavirodhaṃ. Na sallakkhesi diṭṭhābhinivesena kuṇṭhañāṇattā. Tenāha 『『diṭṭhigatikattā』』ti. Ṭhānanti ekasmiṃ pakkhe avaṭṭhānaṃ. Niyamoti vādaniyamo paṭiniyatavādatā. Tenāha 『『imaṃ gahetvā』』tiādi.

157.Piṇḍagaṇanāyāti 『『ekaṃ dve』』tiādinā agaṇetvā saṅkalanapaduppādanādinā piṇḍanavasena gaṇanāya. Acchiddakavasenāti avicchindakagaṇanāvasena gaṇanā kamagaṇanaṃ muñcitvā 『『imasmiṃ rukkhe ettakāni paṇṇānī』』ti vā 『『imasmiṃ jalāsaye ettakāni udakāḷhakānī』』ti vā evaṃ gaṇetabbassa ekajjhampi piṇḍetvā gaṇanā. Kamagaṇanā hi antarantarā vicchijja pavattiyā pacchindikā. Sā panesā gaṇanā savanantaraṃ anapekkhitvā manasāva gaṇetabbato 『『manogaṇanā』』tipi vuccatīti āha 『『manogaṇanāyā』』ti. Piṇḍagaṇanameva dasseti, na vibhāgagaṇanaṃ. Saṅkhātuṃ na sakkā aññehi asaṅkhyeyyābhāvato. Paññāpāramiyā pūritabhāvaṃ dassento itarāsaṃ pūraṇena vinā tassā pūraṇaṃ natthīti 『『dasannaṃ pāramīnaṃ pūritattā』』ti āha. Tenāha 『『sabbaññutaññāṇassa suppaṭividdhattā』』ti. Ettakanti dassethāti dīpeti thero. Yaṃ pana pāḷiyaṃ 『『sākāraṃ sauddesaṃ anussaratī』』ti vuttaṃ, taṃ tassa anussaraṇamattaṃ sandhāya vuttaṃ, na āyuno vassādigaṇanāya paricchindanaṃ tassa avisayabhāvato.

158.Tumhākaṃ sammāsambuddhānaṃ yeva anuttarā anaññasādhāraṇattā. Idāni tassā desanāya majjhe bhinnasuvaṇṇassa viya vibhāgābhāvaṃ dassetuṃ 『『atītabuddhāpī』』tiādi vuttaṃ. Imināpi kāraṇenāti anuttarabhāvena, aññehi buddhehi ekasadisabhāvena ca.

我來為您直譯這段巴利文： 156. "遍取"即區分取義。唯憶純蘊不能遍取名姓。為開說義說"實一"等。能遍取。依不能者取,"某處如是名"等說義。"不能"即于上不能,于下因智堅固。故說"唯憶純蘊"等。"此"即前後矛盾。不覺察因見執鈍智故。故說"因邪見"。"住"即住一分。"定"即說定定說性。故說"取此"等。 157. "總數"即不以"一二"等數,依總合生句等總合力數。"不間力"即不間斷數力依數,舍次第數,"此樹幾葉"或"此池幾升水"如是所數一處總合數。實次第數因間間斷轉故斷。彼數因聞后不待唯意數故說"意數"故說"意數"。示總數,非分數。不能數因他無可數。示滿慧度無滿他等故說"因滿十度"。故說"因善通一切智智"。"爾許"長老令示。然經說"有相有標憶",彼說依彼唯憶,非壽年等數區分因彼非境。 158. "汝等正等覺"即無上因不共他。今為示彼說中如碎金無分說"過去佛"等。"此因"即無上性,與他佛一等性。

1. Āsavānaṃ ārammaṇabhāvūpagamanena sāsavā. Upecca ādhīyantīti upādhī, dosāropanāni, saha upādhīhīti saupādhikā. Anariyiddhiyañhi attano cittadosena ekacce upārambhaṃ dadanti, svāyamattho kevaṭṭasuttena dīpetabbo. No 『『ariyā』』ti vuccati sāsavabhāvato. Niddosehi khīṇāsavehi pavattetabbato niddosā dosehi saha appavattanato. Tato eva anupārambhā. Ariyānaṃ iddhīti ariyiddhīti vuccati.

Appaṭikkūlasaññīti iṭṭhasaññī iṭṭhākārena pavattacitto. Paṭikkūleti amanuññe aniṭṭhe . Dhātusaññanti 『『dhātuyo』』ti saññaṃ. Upasaṃharatīti upaneti pavatteti. Aniṭṭhasmiṃ vatthusminti aniṭṭhe sattasaññite ārammaṇe. Mettāya vā pharatīti mettaṃ hitesitaṃ upasaṃharanto sabbatthakameva taṃ tattha pharati. Dhātuto vā upasaṃharatīti dhammasabhāvacintanena dhātuso, paccavekkhaṇāya dhātumanasikāraṃ vā tattha pavatteti. Appaṭikkūle satte ñātimittādike yāthāvato dhammasabhāvacintanena aniccasaññāya visabhāgabhūte 『『kesādi asucikoṭṭhāsamevā』』ti asubhasaññaṃ pharati asubhamanasikāraṃ pavatteti. Chaḷaṅgupekkhāyāti iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanalakkhaṇāya chasu dvāresu pavattanato 『『chaḷaṅgupekkhāyā』』ti laddhanāmāya tatramajjhattupekkhāya.

Taṃ desananti taṃ dvīsu iddhividhāsu desanappakāraṃ desanāvidhiṃ. Asesaṃ sakalanti asesaṃ niravasesaṃ sampuṇṇaṃ abhivisiṭṭhena ñāṇena jānāti. Asesaṃ abhijānato tato uttari abhiññeyyaṃnatthi. Itoti bhagavato abhiññātato. Añño paramatthavasena dhammo vā paññattivasena puggalo vā ayaṃ nāma yaṃ bhagavā na jānātīti idaṃ natthi na upalabbhati sabbasseva sammadeva tumhehi abhiññātattā. Dvīsu iddhividhāsu abhijānane, desanāyañca bhagavato uttaritaro natthi. Imināpīti pi-saddo na kevalaṃ vuttatthasamuccayattho, atha kho avuttatthasamuccayatthopi daṭṭhabbo. Yaṃ taṃ bhantetiādināpi hi bhagavato guṇadassanaṃ tasseva pasādassa kāraṇavibhāvanaṃ.

Aññathāsatthuguṇadassanādivaṇṇanā

我來為您直譯這段巴利文： 159. 因成為漏的所緣故有漏。近依故依,置罪,與依故有依。實非聖神通因自心過某些生責難,此義應以客瓦達經示。非說"聖"因有漏性。因應無過漏盡者行故無過因不與過俱行。由彼即無責難。聖之神通故說聖神通。 "無違逆想"即悅想以悅相轉心。"違逆"即不悅不可意。"界想"即"諸界"之想。"近引"即引轉。"于不可意事"即不可意有情想所緣。"或以慈遍"即引慈利益遍一切于彼。"或從界引"即依法性思惟從界,或於彼轉界作意觀察。于無違逆有情親友等如實依法性思惟以無常想成異分"發等唯不凈分"遍不凈想轉不凈作意。"六支舍"即于可意不可意六所緣境依清凈自性不捨相故於六門轉故得名"六支舍"彼處中舍。 "彼說"即彼二神通中說相說法。"無餘一切"即無餘無遺圓滿以勝智知。無餘遍知故此上無應遍知。"此"即世尊遍知。他第一義法或假立補特伽羅此名世尊不知此無不得因一切汝等善遍知故。於二神通遍知及說世尊無上。"此亦"即亦字非唯攝已說義,亦應見攝未說義。實"大德何彼"等亦示世尊功德顯示彼信因。 異師功德示等注

1. Pubbe 『『etadānuttariyaṃ bhante』』tiādinā yathāvuttabuddhaguṇā dassitā, tato añño evāyaṃ pakāro 『『yaṃ taṃ bhante』』tiādinā āraddhoti āha 『『aparenāpi ākārenā』』ti. Buddhānaṃ sammāsambodhiyā saddahanato visesato saddhā kulaputtā nāma bodhisattā, mahābodhisattāti adhippāyo. Te hi mahābhinīhārato paṭṭhāya mahābodhiyaṃ sattā āsattā laggā niyatabhāvūpagamanena kenaci asaṃhāriyabhāvato. Yato nesaṃ na kathañci tattha saddhāya aññathattaṃ hoti, eteneva tesaṃ kammaphalaṃ saddhāyapi aññathattābhāvo dīpito daṭṭhabbo. Tasmāti yasmā atisayavacanicchāvasena, 『『anuppattaṃ taṃ bhagavatā』』ti saddantarasannidhānena ca visiṭṭhavisayaṃ 『『saddhena kulaputtenā』』ti idaṃ padaṃ, tasmā. Lokuttaradhammasamadhigamamūlakattā sabbabuddhaguṇasamadhigamassa 『『nava lokuttaradhammā』』ti vuttaṃ. 『『Āraddhavīriyenā』』tiādīsu samāsapadesu 『『vīriyaṃ thāmo』』tiādīni avayavapadāni. Ādi-saddena parakkamapadaṃ saṅgaṇhāti, na dhorayhapadaṃ. Na hi taṃ vīriyavevacanaṃ, atha kho vīriyavantavācakaṃ. Dhurāya niyuttoti hi dhorayho. Tenāha 『『taṃ dhuraṃ vahanasamatthena mahāpurisenā』』ti. Paggahitavīriyenāti asithilavīriyena. Thiravīriyenāti ussoḷhībhāvūpagamanena thirabhāvappattavīriyena. Asamadhurehīti anaññasādhāraṇadhurehi. Paresaṃ asayhasahanā hi lokanāthā. Taṃ sabbaṃ acinteyyāparimeyyabhedaṃ buddhānaṃ guṇajātaṃ. Pāramitā, buddhaguṇā, veneyyasattāti yasmā idaṃ tayaṃ sabbesampi buddhānaṃ samānameva, tasmā āha 『『atītānāgata…pe… ūno natthī』』ti.

Kāmasukhallikānuyoganti kāmasukhe allīnā hutvā anuyuñjanaṃ. Ko jānāti paralokaṃ 『『atthī』』ti, ettha 『『ko ekavisayoyaṃ indriyagocaro』』ti evaṃdiṭṭhi hutvāti adhippāyo. Sukhoti iṭṭho sukhāvaho. Paribbājikāyāti tāpasaparibbājikāya taruṇiyā. Mudukāyāti sukhumālāya. Lomasāyāti taruṇamudulomavatiyā. Moḷibandhāhīti moḷiṃ katvā bandhakesāhi. Paricārentīti attano pāricārikaṃ karonti, indriyāni vā tattha parito cārenti. Lāmakanti paṭikiliṭṭhaṃ. Gāmavāsīnaṃ bālānaṃ dhammaṃ. Puthujjanānamidanti pothujjanikaṃ. Yathā pana taṃ 『『puthujjanānamida』』nti vattabbataṃ labhati, taṃ dassetuṃ 『『puthujjanehi sevitabba』』nti āha. Anariyehi sevitabbanti vā anariyaṃ. Yasmā pana niddosattho ariyattho, tasmā 『『anariyanti na niddosa』』nti vuttaṃ. Anatthasaṃyuttanti diṭṭhadhammikasamparāyikādivividhavipulānatthasañhitaṃ. Attakilamathānuyoganti attano kilamathassa khedanassa anuyuñjanaṃ. Dukkhaṃ etassa atthīti dukkhaṃ. Dukkhamanaṃ etassāti dukkhamaṃ.

我來為您直譯這段巴利文： 160. 前"大德此無上"等如是示佛功德,從此另一方式以"大德何彼"等始故說"以其他相"。因信正等覺佛故特信善男子名菩薩,意為大菩薩。彼實從大誓願始於大覺有著著縛因入定性不為任何所動故。由此彼等於彼信無如何異變,由此應見示彼等業果信亦無異變。"故"即因依殊勝語欲,"彼世尊已達"以餘聲鄰近故殊勝境"信善男子"此句,故。因證出世間法為根本故證一切佛功德說"九出世間法"。"精進"等合句中"精進力"等支分句。"等"字攝精勤句,非擔擔句。實彼非精進異名,然是有精進語。實堪擔擔故擔擔。故說"彼能擔擔堪能大士"。"發精進"即不鬆弛精進。"堅精進"即達增上性得堅固精進。"無等擔"即不共他擔。實世間主堪能他不能忍。彼一切不可思議無量種佛功德。波羅蜜、佛功德、所化有情因此三一切佛相同故說"過去未來...等...無減"。 "樂欲樂隨習"即親近欲樂隨習。何知後世"有",此中"此唯根境一境"如是見為義。"樂"即可意能樂。"遊行女"即年少苦行遊行女。"柔軟"即嬌嫩。"有毛"即有年少柔毛。"結髻"即結髻系發。"侍"即作自己侍從,或令諸根于彼遍行。"劣"即染污。村住愚人法。"凡夫此"故凡夫。如何彼得說"凡夫此",為示彼說"應凡夫習"。或應非聖習故非聖。因無過義為聖義,故說"非聖即非無過"。"不利相應"即現生後生等種種廣大不利俱。"自苦隨習"即隨習自苦疲勞。"有苦彼"故苦。"苦意彼"故苦意。

Ābhicetasikānanti abhiceto vuccati abhikkantaṃ visuddhaṃ cittaṃ, adhicittaṃ vā, tasmiṃ abhicetasi jātānīti ābhicetasikāni, abhicetosannissitāni vā. Diṭṭhadhammasukhavihārānanti diṭṭhadhamme sukhavihārānaṃ, diṭṭhadhammo vuccati paccakkho attabhāvo, tattha sukhavihārabhūtānanti attho, rūpāvacarajhānānametaṃ adhivacanaṃ. Tāni hi appetvā nisinnā jhāyino imasmiṃyeva attabhāve asaṃkiliṭṭhaṃ nekkhammasukhaṃ vindanti, tasmā 『『diṭṭhadhammasukhavihārānī』』ti vuccantīti. Kathitā 『『diṭṭhadhammasukhavihāro』』ti sappītikattā, lokuttaravipākasukhumasañhitattā ca. Saha maggena vipassanāpādakajjhānaṃ kathitaṃ 『『cattārome cunda sukhallikānuyogā ekantanibbidāyā』』tiādinā (dī. ni. 3.184) catutthajjhānikaphalasamāpattīti catutthajjhānikā phalasamāpatti diṭṭhadhammasukhavihārabhāvena kathitā. Cattāri rūpāvacarāni 『『diṭṭhadhammasukhavihārajjhānānī』』ti kathitānīti attho. Nikāmalābhīti nikāmena lābhī attano icchāvasena lābhī. Icchiticchitakkhaṇe samāpajjituṃ samatthoti attho . Tenāha 『『yathākāmalābhī』』ti. Adukkhalābhīti sukheneva paccanīkadhammānaṃ samucchinnattā samāpajjituṃ samattho. Akasiralābhīti akasirānaṃ vipulānaṃ lābhī, yathāparicchedeneva vuṭṭhātuṃ samattho. Ekacco hi lābhīyeva hoti, na pana sakkoti icchiticchitakkhaṇe samāpajjituṃ. Ekacco tathā samāpajjituṃ sakkoti, pāribandhake pana kicchena vikkhambheti. Ekacco tathā ca samāpajjati, pāribandhake ca akiccheneva vikkhambheti , na sakkoti nāḷikayantaṃ viya yathāparicchede vuṭṭhātuṃ. Bhagavā pana sabbaso samucchinnapāribandhakattā vasibhāvassa sammadeva samadhigatattā sabbametaṃ sammadeva sakkoti.

Anuyogadānappakāravaṇṇanā

161.Dasasahassilokadhātuyāti imāya lokadhātuyā saddhiṃ imaṃ lokadhātuṃ parivāretvā ṭhitāya dasasahassilokadhātuyā. Jātikhettabhāvena hi taṃ ekajjhaṃ gahetvā 『『ekissā lokadhātuyā』』ti vuttaṃ, tattakāya eva jātikhettabhāvo dhammatāvasena veditabbo. 『『Pariggahavasenā』』ti keci. Sabbesampi buddhānaṃ tattakaṃ eva jātikhettaṃ. 『『Tannivāsīnaṃyeva ca devānaṃ dhammābhisamayo』』ti vadanti. Pakampanadevatūpasaṅkamanādinā jātacakkavāḷena samānayogakkhamaṭṭhānaṃ jātikhettaṃ. Saraseneva āṇāpavattanaṭṭhānaṃ āṇākhettaṃ. Buddhañāṇassa visayabhūtaṃ ṭhānaṃ visayakhettaṃ. Okkamanādīnaṃ channameva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanalabbhanato. Āṇākhettaṃ nāma, yaṃ ekaccaṃ saṃvaṭṭati, vivaṭṭati ca. Āṇā vattati tannivāsidevatānaṃ sirasā sampaṭicchanena, tañca kho kevalaṃ buddhānaṃ ānubhāveneva, na adhippāyavasena. 『『Yāvatā pana ākaṅkheyyā』』ti (a. ni. 3.81) vacanato tato parampi āṇā pavatteyyeva.

Nuppajjantīti pana atthīti 『『na me ācariyo atthi, sadiso me na vijjatī』』ti (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405) imissā lokadhātuyā ṭhatvā vadantena bhagavatā, imasmiṃyeva sutte 『『kiṃ panāvuso, sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā samasamo sambodhiya』』nti (dī. ni. 3.161) evaṃ puṭṭho 『『ahaṃ bhante noti vadeyya』』nti (dī. ni. 3.161) vatvā tassa kāraṇaṃ dassetuṃ 『『aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā』』ti (dī. ni. 3.161; ma. ni.

我來為您直譯這段巴利文： "勝心"即說勝妙清凈心,或增上心,于彼勝心生故勝心,或依勝心。"現法樂住"即于現法樂住,現法說現見自體,于彼樂住義,此是色界禪定之名。實彼等入定坐禪者於此自體受無染出離樂,故說"現法樂住"。說"現法樂住"因有喜,因具出世間異熟微妙。與道俱說觀基禪"純達嫌厭四隨樂習"等說第四禪果定即第四禪果定以現法樂住說。四色界說"現法樂住禪"義。"隨欲得"即隨欲得依自欲得。能隨欲時入定義。故說"如欲得"。"無苦得"即因敵法已斷故容易能入定。"無難得"即無難廣得,能如限出。實有一得而不能隨欲時入定。一如是能入定,然難遮障礙。一如是入定且易遮障礙,不能如鐘錶如限出。然世尊因遮障礙一切斷故善得自在故一切此善能。 隨習給與相注 161. "十千世界"即與此世界俱圍繞住十千世界。因生田性彼一處取故說"一世界",應知如是量生田性依法性。某些說"依攝受"。一切佛唯如是量生田。說"唯彼住天證法"。動天來等生輪圍同適處生田。自力令命轉處令命田。佛智境處境田。入等六取僅示例因大誓願等時亦得彼動。令命田名某收縮開展。令命轉依彼住天首受,彼唯依佛威力,非依意樂。因說"若欲"故於彼上亦令命應轉。 "不生"即有故世尊住此世界說"我無師,我無等",此經中"友舍利弗,今有其他沙門婆羅門與世尊等覺相等耶"如是問"大德我說無"說已為示彼因"一世界二阿羅漢正等覺此無是處"。

3.129; a. ni. 1.277; netti. 57; mi. pa. 5.

這看起來是一組巴利語文獻的引用編號，我來為您直譯： 3.129; a. ni. 1.277; netti. 57; mi. pa. 5. 註：這些數字是巴利語文獻中的參考編號，表示引用自不同經典的不同章節。通常a. ni.代表《增支部》(Aṅguttara Nikāya)，netti.代表《導論》(Nettipakaraṇa)，mi. pa.代表《彌蘭陀問經》(Milindapañha)，數字代表具體的章節編號。

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

Ekatoti saha, ekasmiṃ kāleti attho. So pana kālo kathaṃ paricchinnoti? Carimabhave paṭisandhiggahaṇato paṭṭhāya yāva dhātuparinibbānanti dassento 『『tattha bodhipallaṅke』』tiādimāha. Nisinnakālato paṭṭhāyāti paṭilomakkamena vadati. Khettapariggaho katova hoti 『『idaṃ buddhānaṃ jātikhetta』』nti. Kena pana pariggaho kato? Uppajjamānena bodhisattena. Parinibbānato paṭṭhāyāti anupādisesāya nibbānadhātuyā parinibbānato paṭṭhāya. Etthantareti carimabhave bodhisattassa paṭisandhiggahaṇaṃ, dhātuparinibbānanti imehi dvīhi paricchinne etasmiṃ antare.

Tipiṭakaantaradhānakathāvaṇṇanā

『『Na nivāritā』』ti vatvā tattha kāraṇaṃ dassetuṃ 『『tīṇi hī』』tiādi vuttaṃ. Paṭipattiantaradhānena sāsanassa osakkitattā aparassa uppatti laddhāvasarā hoti. Paṭipadāti paṭivedhāvahā pubbabhāgapaṭipadā.

『『Pariyatti pamāṇa』』nti vatvā tamatthaṃ bodhisattaṃ nidassanaṃ katvā dassetuṃ 『『yathā』』tiādi vuttaṃ. Tayidaṃ hīnaṃ nidassanaṃ katanti daṭṭhabbaṃ. Niyyānikadhammassa hi ṭhitiṃ dassento aniyyānikadhammaṃ nidasseti.

Mātikāya antarahitāyāti 『『yo pana bhikkhū』』tiādi (pārā. 39, 44; pāci. 45) nayappavattāya sikkhāpadapāḷimātikāya antarahitāya. Nidānuddesasaṅkhāte pātimokkhe, pabbajjāupasampadākammesu ca sāsanaṃ tiṭṭhati. Yathā vā pātimokkhe dharante eva pabbajjā upasampadā ca, evaṃ sati eva tadubhaye pātimokkhaṃ tadubhayābhāve pātimokkhābhāvato. Tasmā tayidaṃ tayaṃ sāsanassa ṭhitihetūti āha 『『pātimokkhapabbajjāupasampadāsu ṭhitāsu sāsanaṃ tiṭṭhatī』』ti. Yasmā vā upasampadādhīnaṃ pātimokkhaṃ anupasampannassa anicchitattā, upasampadā ca pabbajjādhīnā, tasmā pātimokkhe, taṃ siddhiyā siddhāsu pabbajjupasampadāsu ca sāsanaṃ tiṭṭhati. Osakkitaṃ nāmāti pacchimakapaṭivedhasīlabhedadvayaṃ ekato katvā tato paraṃ vinaṭṭhaṃ nāma hoti, pacchimakapaṭivedhato paraṃ paṭivedhasāsanaṃ, pacchimakasīlabhedato paraṃ paṭipattisāsanaṃ vinaṭṭhaṃ nāma hotīti attho.

Sāsanaantarahitavaṇṇanā

Etena kāmaṃ 『『sāsanaṭṭhitiyā pariyatti pamāṇa』』nti vuttaṃ, pariyatti pana paṭipattihetukāti paṭipattiyā asati sā appatiṭṭhā hoti paṭivedho viya, tasmā paṭipattiantaradhānaṃ sāsanosakkanassa visesakāraṇanti dassetvā tayidaṃ sāsanosakkanaṃ dhātuparinibbānosānanti dassetuṃ 『『tīṇi parinibbānānī』』tiādi vuttaṃ. Dhātūnaṃ sannipātanādi buddhānaṃ adhiṭṭhānenevāti veditabbaṃ.

Tāti rasmiyo. Kāruññanti paridevanakāruññaṃ. Jambudīpe, dīpantaresu, devanāgabrahmalokesu ca vippakiritvā ṭhitānaṃ dhātūnaṃ mahābodhipallaṅkaṭṭhāne ekajjhaṃ sannipātanaṃ, rasmivissajjanaṃ, tattha tejodhātuyā uṭṭhānaṃ, ekajālibhāvo cāti sabbametaṃ satthu adhiṭṭhānavasenevāti veditabbaṃ.

Anacchariyattāti dvīsupi uppajjamānesu acchariyattābhāvadosatoti attho. Buddhā nāma majjhe bhinnasuvaṇṇaṃ viya ekasadisāti tesaṃ desanāpi ekarasā evāti āha 『『desanāya ca visesābhāvato』』ti, etena ca anacchariyattameva sādheti. 『『Vivādabhāvato』』ti etena vivādābhāvatthaṃ dve ekato na uppajjantīti dasseti.

Tatthāti milindapañhe (mi. pa. 5.

我來為您直譯這段巴利文： 1.1. 法將示此經時,除佛田此世界外他處不生說義。 "一處"即俱,一時義。彼時如何限定?示從最後有結生起至舍利般涅槃故說"此中菩提座"等。從坐時起說逆序。界攝已作"此佛生田"。誰作界攝?生菩薩。從般涅槃起即從無餘涅槃界般涅槃起。"此間"即最後有菩薩結生、舍利般涅槃此二限此間。 三藏滅說注 說"不遮"為示彼因說"三"等。因行滅教衰故他生得機。"行"即引證前分行。 說"教量"為示義以菩薩為例說"如"等。此應見作劣例。示出離法住示非出離法為例。 "攝頌滅"即"若比丘"等方式轉戒條文攝頌滅。波羅提木叉、出家具足戒羯磨名緣起誦,教住。或如波羅提木叉住即出家具足戒,如是唯有此二波羅提木叉,無此二無波羅提木叉故。故此三教住因故說"波羅提木叉出家具足戒住教住"。或因波羅提木叉依具足戒非未具足戒欲,具足戒依出家,故波羅提木叉,彼成就成就出傢俱足戒教住。"衰"即后證戒二破合後滅名,后證后證教,后戒破後行教滅名義。 教滅注 此雖說"教住以教量",然教依行因無行彼不住如證,故行滅教衰勝因示此教衰舍利般涅槃終為示說"三般涅槃"等。應知舍利集等唯依佛決意。 "彼"即光。"悲"即悲哀。應知于閻浮提、他洲、天龍梵世散住舍利大菩提座一處集、放光、彼火界起、成一火聚此一切唯依師決意。 "非希有"即二生無希有過義。佛名如中碎金一等故彼說亦一味故說"說無差別",此證非希有。"無諍"此示無諍故二不一處生。 "彼"即彌蘭陀問。

1.1). Ekuddesoti eko ekavidho abhinno uddeso. Sesapadesupi eseva nayo.

Ekaṃ eva buddhaṃ dhāretīti ekabuddhadhāraṇī, etena evaṃsabhāvā ete buddhaguṇā, yena dutiyaṃ buddhaguṇaṃ dhāretuṃ asamatthā ayaṃ lokadhātūti dasseti. Paccayavisesanipphannānañhi dhammānaṃ sabhāvaviseso na sakkā nivāretunti. 『『Na dhāreyyā』』ti vatvā tameva adhāraṇaṃ pariyāyehi pakāsento 『『caleyyā』』tiādimāha. Tattha caleyyāti paripphandeyya. Kampeyyāti pavedheyya. Nameyyāti ekapassena natā bhaveyya. Oṇameyyāti osīdeyya. Vinameyyāti vividhā ito cito ca nameyya. Vikireyyāti vātena bhusamuṭṭhi viya vippakireyya. Vidhameyyāti vinasseyya. Viddhaṃseyyāti sabbaso viddhastā bhaveyya. Tathābhūtā ca na katthaci tiṭṭheyyāti āha 『『na ṭhānaṃ upagaccheyyā』』ti.

Idāni tattha nidassanaṃ dassento 『『yathā mahārājā』』tiādimāha. Tattha samupādikāti samaṃ uddhaṃ pajjati pavattatīti samupādikā, udakassa upari samaṃgāminīti attho. Vaṇṇenāti saṇṭhānena. Pamāṇenāti ārohena. Kisathūlenāti kisathūlabhāvena, pariṇāhenāti attho. Dvinnampīti dvepi, dvinnampi vā sarīrabhāraṃ.

Chādentanti rocentaṃ ruciṃ uppādentaṃ. Tandīkatoti tena bhojanena tandībhūto. Anoṇamitadaṇḍajātoti yāvadatthabhojanena oṇamituṃ asamatthatāya anoṇamitadaṇḍo viya jāto. Sakiṃbhuttovāti ekaṃ vaḍḍhitakaṃ bhuttamattova mareyyāti. Atidhammabhārenāti dhammena nāma pathavī tiṭṭheyya, sakiṃ teneva calati vinassatīti adhippāyena pucchati. Puna thero ratanaṃ nāma loke kuṭumbaṃ sandhārentaṃ, abhimatañca lokena; taṃ attano garusabhāvatāya sakaṭabhaṅgassa kāraṇaṃ atibhārabhūtaṃ diṭṭhamevaṃ dhammo ca hitasukhavisesehi taṃsamaṅginaṃ dhārento, abhimato ca viññūnaṃ gambhīrappameyyabhāvena garusabhāvattā atibhārabhūto pathavicalanassa kāraṇaṃ hotīti dassento 『『idha mahārāja dve sakaṭā』』tiādimāha, eteneva tathāgatassa mātukucchiokkamanādikāle pathavikampanakāraṇaṃ saṃvaṇṇitanti daṭṭhabbaṃ. Ekassāti ekasmā, ekassa vā sakaṭassa ratanaṃ tasmā sakaṭato gahetvāti attho.

Osāritanti uccāritaṃ, kathitanti attho.

Aggoti sabbasattehi aggo.

Sabhāvapakatikāti sabhāvabhūtā akittimā pakatikā. Kāraṇamahantattāti kāraṇānaṃ mahantatāya, mahantehi buddhakaradhammehi pāramisaṅkhātehi kāraṇehi buddhaguṇānaṃ nibbattitoti vuttaṃ hoti. Pathaviādīni mahantāni vatthūni, mahantā ca sakkabhāvādayo attano attano visaye ekekāva, evaṃ sammāsambuddhopi mahanto attano visaye eko eva. Ko ca tassa visayo? Buddhabhūmi, yāvatakaṃ vā ñeyyamevaṃ 『『ākāso viya anantavisayo bhagavā eko eva hotī』』ti vadanto 『『ekissā lokadhātuyā』』ti vuttalokadhātuto aññesupi cakkavāḷesu aparassa buddhassa abhāvaṃ dasseti.

『『Sammukhā meta』』ntiādinā pavattitaṃ attano byākaraṇaṃ aviparītatthatāya satthari pasāduppādanena sammāpaṭipajjamānassa anukkamena lokuttaradhammāvahampi hotīti āha 『『dhammassa…pe… paṭipada』』nti. Vādassa anupatanaṃ anuppavatti vādānupātoti āha 『『vādoyevā』』ti.

Acchariyaabbhutavaṇṇanā

我來為您直譯這段巴利文： 1.1. "一誦"即一、一種、無分誦。余句亦此理。 "持一佛"即一佛持,此示如是性質此佛功德,此世界不能持第二佛功德。因緣差別生法性質差別不能遮。說"不持"以方便顯彼不持說"動"等。此中"動"即震動。"震"即戰慄。"曲"即一邊曲。"傾"即下沉。"歪"即種種此彼曲。"散"即如風中谷糠散。"壞"即毀滅。"碎"即一切碎。如是不住任何處故說"不至處"。 今示彼喻說"大王"等。此中"同上行"即同上行轉,水上同行義。"色"即形狀。"量"即高。"瘦壯"即瘦壯性,圍量義。"二"即二,或二身擔。 "喜"即樂令起樂。"倦"即彼食倦。"不曲杖生"即因足食不能曲如不曲杖生。"一食即"即食一份即死。"過法擔"即法名地應住,一即彼動滅意問。復長老"寶"名世間養家,世所愛;彼因自重性車破因過重所見如是法以利樂差別持具者,智者所愛因深難量性重性故過重為地動因故示說"此大王二車"等,應見此即示如來入母胎等時地動因。"一"即從一,或一車寶從彼車取義。 "說"即說出,說義。 "最"即一切眾生最。 "自性本性"即自性非造作本性。"因大"即因大性,說大佛作法即波羅蜜名因生佛功德。地等大事物,大帝釋性等自境一一,如是正等覺亦大自境唯一。何彼境?佛地,或所知如是說"如虛空無邊境世尊唯一"示說"一世界"說世界他輪圍無他佛。 說"我面前"等自記說不顛倒義于師生信正行次第引出世間法故說"法...行"。隨順論不轉論隨順故說"即論"。 希有未曾有注

162.Udāyīti nāmaṃ, mahāsarīratāya pana thero mahāudāyīti paññāyittha, yassa vasena vinaye nisīdanassa dasā anuññātā. Pañcavaṇṇāti khuddikādibhedato pañcappakārā. Pītisamuṭṭhānehi paṇītarūpehi atibyāpitadeho 『『nirantaraṃ pītiyā phuṭasarīro』』ti vutto, tato evassā pariyāyato pharaṇalakkhaṇampi vuttaṃ. Appa-saddo 『『appakasirenevā』』tiādīsu (saṃ. ni. 1.101; 5.158; a. ni. 7.71) viya idha abhāvatthoti āha 『『appicchatāti nittaṇhatā』』ti. Tīhākārehīti yathālābhayathābalayathāsāruppappakārehi.

Na na katheti kathetiyeva. Cīvarādihetunti cīvaruppādādihetubhūtaṃ payuttakathaṃ na katheti. Veneyyavasenāti vinetabbapuggalavasena. Katheti 『『evamayaṃ vinayaṃ upagacchatī』』ti. 『『Sabbābhibhū sabbavidūhamasmī』』tiādikā (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; dha. pa. 353) gāthāpi 『『dasabalasamannāgato, bhikkhave, tathāgato』』tiādikā (saṃ. ni. 2.21, 22) suttantāpi.

163.Abhikkhaṇanti abhiṇhaṃ. Niggāthakattā, pucchanavissajjanavasena pavattitattā ca 『『veyyākaraṇa』』nti vuttaṃ. Sesaṃ sabbaṃ suviññeyyaṃ evāti.

Sampasādanīyasuttavaṇṇanāya līnatthappakāsanā.

1. Pāsādikasuttavaṇṇanā

Nigaṇṭhanāṭaputtakālaṅkiriyavaṇṇanā

我來為您直譯這段巴利文： 162. "優陀夷"即名,因大身故長老稱大優陀夷,依彼故律中許坐具邊緣。"五色"即小等別五種。因喜生殊妙遍身說"喜不斷遍身",故彼方便說遍相。"少"字如"少難"等此處無義故說"少欲即無愛"。"三相"即隨得、隨力、隨適應相。 非不說即說。"衣等因"即不說衣等得等因所作語。"化機"即應化人。說"如是此來律"。"我是一切勝一切知"等偈及"諸比丘,如來具十力"等經。 163. "數數"即屢屢。因無偈,因問答轉故說"解說"。餘一切易知。 《凈信經》註釋明晦義。 6. 《悅意經》註釋 尼乾子死亡註釋

1. Lakkhassa saravedhaṃ avirajjhitvāna vijjhanavidhiṃ jānantīti vedhaññā. Tenāha 『『dhanumhi katasikkhā』』ti. Sippaṃ uggahaṇatthāyāti dhanusippādisippassa uggahaṇatthāya. Majjhimena pamāṇena sarapātayogyatāvasena katattā dīghapāsādo.

Sampati kālaṃ katoti acirakālaṃ kato. Dvedhikajātāti jātadvedhikā sañjātabhedā. Dvejjhajātāti duvidhabhāvappattā. Bhaṇḍanti paribhāsanti etenāti bhaṇḍanaṃ, viruddhacittaṃ. Tanti bhaṇḍanaṃ. 『『Idaṃ nahānādi na kattabba』』nti paññattavattaṃ paṇṇatti. Dhammavinayanti pāvacanaṃ siddhantaṃ. Vijjhantā mukhasattīhi. Sahitaṃ meti mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ pubbāparasambandhaṃ atthayuttaṃ kāraṇayuttaṃ. Tenāha 『『atthasaṃhita』』nti. Adhiciṇṇanti āciṇṇaṃ. Viparāvattanti virodhadassanavasena parāvattitaṃ, parāvattaṃ dūsitanti attho. Tenāha 『『cirakālavasena paguṇaṃ, taṃ mama vādaṃ āgamma nivatta』』nti. Pariyesamāno vicara tattha gantvā sikkhāti attho. Sace sakkosi, idāniyeva mayā veṭhitaṃ dosaṃ nibbeṭhehi. Maraṇamevāti aññamaññaghātanavasena maraṇameva. Nāṭaputtassa imeti nāṭaputtiyā, te pana tassa sissāti āha 『『antevāsikesū』』ti. Purimapaṭipattito paṭinivattanaṃ paṭivānaṃ, taṃ rūpaṃ sabhāvo etesanti paṭivānarūpā. Tenāha 『『nivattanasabhāvā』』ti. Kathanaṃ atthassa ācikkhanaṃ. Pavedanaṃ hetudāharaṇāni āharitvā bodhanaṃ. Tenāha 『『duppavediteti duviññāpite』』ti. Na upasamāya saṃvattatīti anupasamasaṃvattanaṃ, tadeva anupasamasaṃvattanikaṃ, tasmiṃ. Samussitaṃ hutvā patiṭṭhāhetubhāvato thūpaṃ, patiṭṭhāti āha 『『bhinnathūpeti bhinnapatiṭṭhe』』ti, thūpoti vā dhammassa niyyānabhāvo veditabbo aññe dhamme abhibhuyya samussitaṭṭhena, so nigaṇṭhassa samaye. Kehici abhinnasammatopi bhinno vinaṭṭho eva sabbena sabbaṃ abhāvatoti so bhinnathūpo, so eva niyyānabhāvo vaṭṭadukkhato muccitukāmānaṃ paṭisaraṇaṃ, tamettha natthīti appaṭisaraṇo, tasmiṃ bhinnathūpe appaṭisaraṇeti evamettha attho veditabbo.

Ācariyappamāṇanti ācariyamuṭṭhi hutvā pamāṇabhūtaṃ. Nānānīhārenāti nānākārena.

165.Tatheva samudācariṃsu bhūtapubbagatiyā. Sāmākānanti sāmākadhaññānaṃ.

『『Yenassa upajjhāyo』』ti vatvā yathāssa āyasmato cundassa dhammabhaṇḍāgāriko upajjhāyo ahosi, taṃ vitthārena dassetuṃ 『『buddhakāle kirā』』tiādi vuttaṃ. Tattha buddhakāleti bhūtakathanametaṃ, na visesanaṃ. Satthu parinibbānato puretarameva hi dhammasenāpati parinibbuto.

Dhammaratanapūjāvaṇṇanā

Saddhivihārikaṃadāsīti saddhivihārikaṃ katvā adāsi.

Kathāya mūlanti bhagavato santikā labhitabbadhammakathāya kāraṇaṃ. Samuṭṭhāpetīti uṭṭhāpeti, dāliddiyapaṅkato uddharatīti adhippāyo. Sandhamanti sammadeva dhamanto. Ekekasmiṃ pahāreyeva tayo tayo vāre katvā divā navavāre rattiṃ navavāre.Upaṭṭhānameva gacchati buddhupaṭṭhānavasena, pañhāpucchanādivasena pana antarantarāpi gacchateva, gacchanto ca divasassa…pe… gacchati. Ñātuṃ icchitassa atthassa uddharaṇabhāvato pañhova pañhuddhāro, taṃ gahetvāva gacchati attano mahāpaññatāya, satthu ca dhammadesanāyaṃ akilāsubhāvato.

Asammāsambuddhappaveditadhammavinayavaṇṇanā

我來為您直譯這段巴利文： 164. "射藝者"即知射靶不失射法。故說"弓術已學"。"為學技"即為學弓術等技。中等量箭程適合故為長殿。 "近時死"即近時死。"生二分"即生分裂成兩派。"成二"即成二種。"諍"即相罵心違。"彼"即諍。"制"即制定"此不應洗等"。"法律"即聖言宗義。以口槍刺。"善說"即我語善說前後相連有義有因。故說"有義"。"常行"即修行。"轉違"即以違見轉,轉壞義。故說"長時熟習,來至我論返"。遊行尋,往彼學義。若能,今即解我所纏難。"死"即以互相殺死。"尼乾子此等"即尼干徒,彼等即彼弟子故說"諸弟子"。返前行為返,彼相彼等性故返相。故說"返性"。"說"即說義。"開示"即引因例明。故說"難開示即難使知"。非寂滅轉故非寂滅轉,即非寂滅轉,于彼。高立為住因故塔,住故說"破塔即破住",或塔即法出離性應知,以勝他法高立故,彼于尼干教。雖為某些視為未破亦已破滅一切無故彼破塔,彼即出離性為欲脫輪迴苦者歸依,此中彼無故無歸依,于彼破塔無歸依如是此義應知。 "師量"即為師拳成量。"種種方式"即種種相。 165. 如是隨行宿緣。"小米"即小米穀。 說"彼之和尚"復示如彼具壽周陀法藏師為和尚廣說"佛時"等。此中"佛時"即說已生事,非限定。因師般涅槃前法將軍已般涅槃。 法寶供養注 "與為共住弟子"即與作共住弟子。 "語因"即於世尊處得法語因。"起"即起,拔貧窮泥義。"善吹"即善吹。每擊三三次日九次夜九次。唯往侍佛侍義,以問等間中亦往,往即日...往。問即問拔,因所欲知義拔出故,取彼往因自大慧,及師說法無倦故。 非正等覺說法律注

166.Ārocitepi tasmiṃ atthe. Sāmiko hoti, tassa sāmikabhāvaṃ dassetuṃ 『『sova tassā ādimajjhapariyosānaṃ jānātī』』ti āha. Evanti vacanasampaṭicchanaṃ. Cundattherena hi ānītaṃ kathāpābhataṃ bhagavā sampaṭicchanto 『『eva』』nti āha. 『『Eva』』nti durakkhāte dhammavinaye sāvakānaṃ dvedhikādibhāvena viharaṇakiriyāparāmasanañhetaṃ.

Yasmā…pe… pākaṭaṃ hoti byatirekamukhena ca neyyassa atthassa vibhūtabhāvāpattito. Atha vā yasmā…pe… pākaṭaṃ hoti dosesu ādīnavadassanena tappaṭipakkhesu guṇesu ānisaṃsassa vibhūtabhāvāpattito. Vokkammāti apasakketvā. Āmeḍitalopena cāyaṃ niddeso, vokkamma vokkammāti vuttaṃ hoti, tena tassa vokkamanassa antarantarāti ayamattho labbhatīti āha 『『na nirantara』』ntiādi. Dhammānudhammapaṭipattiādayoti tena satthārā vuttamuttidhammassa anudhammaṃ appaṭipajjanādayo . Ādi-saddena pāḷiyaṃ āgatā asāmīcipaṭipadādayo ca saṅgayhanti. Manussattampīti pi-saddena 『『vicāraṇapaññāya asambhavo, dosesu anabhinivesitā, asandiṭṭhiparāmāsitā』』ti evamādīnaṃ saṅgaho daṭṭhabbo. 『『Tathā eva』』nti padehi yathākkamaṃ pakārassa kāmaṃ tirokkhatā, paccakkhatā vuccati, tathāpi yathā 『『tathā paṭipajjatū』』ti padena paṭipajjanākāro niyametvā vihito, tathā 『『evaṃ paṭipajjatū』』ti imināpīti idaṃ tassa atthadassanabhāvena vuttaṃ. Samādapitattā micchāpaṭipadāya apuññaṃ pasavati.

1. Ñāyati muttidhammo etenāti ñāyo, tena satthārā vutto dhammānudhammo, taṃ paṭipannoti ñāyappaṭipanno, so pana yasmā tassa muttidhammassa adhigame kāraṇasammato, tasmā vuttaṃ 『『kāraṇappaṭipanno』』ti. Nipphādessatīti sādhessati, siddhiṃ gamissatīti vuttaṃ hoti. Dukkhanibbattakanti sampati, āyatiñca dukkhassa nibbattakaṃ. Vīriyaṃ karoti micchāpaṭipannattā.

Sammāsambuddhappaveditadhammavinayādivaṇṇanā

168.Niyyātīti vattati, saṃvattatīti vā attho.

我來為您直譯這段巴利文： 166. 告知彼義時。是主,為示彼主性說"彼知彼初中后"。"如是"即領受語。因周陀長老帶來語資具世尊領受說"如是"。"如是"即于惡說法律諸弟子二分等住行此領受。 因...顯故由反向門引義達明顯性。或因...顯故由見過患中顯對治功德利益性。"離"即避開。省略重複此說,說離離義,此得彼離間義故說"非常"等。"法隨法行等"即不行彼師說解脫法隨法等。等字攝律來非正行等。"人性亦"即以亦字應見攝"思擇慧無,過不著,非執見"等。"如是"句以次說相隱,顯現,然如"如是行"句定說行相,"如是行"此亦此說為彼義示。因令邪行作非福。 167. 由此知解脫法故道,彼師說法隨法,行此故道行,彼因為彼解脫法證因許故說"因行"。"將成"即將成就,說將得成就。"苦生"即現在未來生苦。行精進因邪行。 正等覺說法律等注 168. "出"即轉,或轉義。

1. Idha sāvakassa sammāpaṭipattiyā ekantikaapassayadassanatthaṃ satthu sammāsambuddhatā, dhammassa ca svākkhātatā kittitāti 『『sammāpaṭipannassa kulaputtassa pasaṃsaṃ dassetvā』』ti vuttaṃ. Evañhi imissā desanāya saṃkilesabhāgiyabhāvena uṭṭhitāya vodānabhāgiyabhāvena yathānusandhinā pavatti dīpitā hoti. Abodhitatthāti appaveditatthā, paramatthaṃ catutthasaccapaṭivedhaṃ apāpitāti attho. Pāḷiyaṃ 『『assā』』ti padaṃ 『『sāvakā saddhamme』』ti dvīhi padehi yojetabbaṃ 『『assa sammāsambuddhassa sāvakā, assa saddhamme』』ti. Sabbasaṅgahapadehi katanti sabbassa sāsanatthassa saṅgaṇhanapadehi ekajjhaṃ kataṃ. Tenāha 『『sabbasaṅgāhikaṃ kataṃ na hotīti attho』』ti. Pubbenāparaṃ sambandhatthabhāvena saṅgahetabbatāya vā saṅgahāni padāni katāni etassāti saṅgahapadakataṃ, brahmacariyaṃ. Tappaṭikkhepena na ca saṅgahapadakatanti yojanā. Rāgādipaṭipakkhaharaṇaṃ, yathānusiṭṭhaṃ vā paṭipajjamānānaṃ vaṭṭadukkhato paṭiharaṇaṃ nibbānapāpanaṃ paṭihāro, so eva ā-kārassa i-kāraṃ katvā paṭihiro, paṭihiro eva pāṭihiro, saha pāṭihirenāti sappāṭihiraṃ, tathā suppaveditatāya sappāṭihiraṃ katanti sappāṭihirakataṃ. Tādisaṃ pana vaṭṭato niyyāne niyuttaṃ, niyyānappayojanañca hotīti āha 『『niyyānika』』nti. Devalokatoti devalokato paṭṭhāya rūpīdevanikāyato pabhuti. Suppakāsitanti suṭṭhu pakāsitaṃ. Yāva devamanussehīti vā yāva devamanussehi yattakā devā manussā ca, tāva te sabbe abhibyāpetvā suppakāsitaṃ. Anutāpāya hotīti anutappo, so pana anutāpaṃ karonto viya hotīti vuttaṃ 『『anutāpakaro hotī』』ti.

172.Thiroti ṭhitadhammo kenaci asaṃhāriyo, asekkhā sīlakkhandhādayo therakārakā dhammā.

173.Yogehi khemattāti yogehi anupaddutattā. Saddhammassāti assa saddhammassa. Assāti ca assa satthuno.

1. Upāsakā brahmacārino nāma visesato anāgāmino. Sotāpannasakadāgāminopi tādisā tathā vuccantīti 『『brahmacariyavāsaṃ vasamānā ariyasāvakā』』 icceva vuttaṃ.

176.Sabbakāraṇasampannanti yattakehi kāraṇehi sampannaṃ nāma hoti, tehi sabbehi kāraṇehi sampannaṃ sampattaṃ upagataṃ paripuṇṇaṃ, samannāgataṃ vā. Imameva dhammanti imameva sāsanadhammaṃ.

Udakena padesaññunā attano paññāveyyattiyataṃ dassetuṃ aniyyānike atthe payuttaṃ paheḷikasadisaṃ vacanaṃ, bhagavatā attano sabbaññutāya niyyānike atthe yojetvā dassetuṃ 『『udako suda』』ntiādi vuttanti taṃ dassetuṃ 『『so kirā』』tiādimāha.

Saṅgāyitabbadhammādivaṇṇanā

177.Saṅgamma samāgammāti tasmiṃyeva ṭhāne labbhamānānaṃ gativasena saṅgamma ṭhānantarato pakkosanena samāgatānaṃ vasena samāgamma. Tenāha 『『saṅgantvā samāgantvā』』ti. Atthena atthanti padantare āgataatthena saha tattha tattha āgatamatthaṃ. Byañjanena byañjananti etthāpi eseva nayo. Samānentehīti samānaṃ karontehi, opammaṃ vā ānentehi. Saṅgāyitabbanti sammadeva gāyitabbaṃ kathetabbaṃ, taṃ pana saṅgāyanaṃ vācanāmaggoti āha 『『vācetabba』』nti.

我來為您直譯這段巴利文： 170. 此為示弟子正行必依故贊師正等覺性,法善說性說"示正行善男子贊"。如是此說以雜染分起,以清凈分隨順轉示。"未覺義"即未開示

178.Tassa vā bhāsiteti tassa bhikkhuno bhāsite atthe ceva byañjane ca. Atthamicchāgahaṇaropanāni yathā honti, taṃ dassetuṃ 『『cattāro satipaṭṭhānā』』tiādi vuttaṃ. Ārammaṇaṃ 『『satipaṭṭhāna』』nti gaṇhāti, na satiyeva 『『satipaṭṭhāna』』nti. 『『Satipaṭṭhānānī』』tibyañjanaṃ ropeti tasmiṃ atthe, na 『『satipaṭṭhānā』』ti. Upapannatarānīti yuttatarāni. Allīnatarānīti siliṭṭhatarāni. Yā cevāti liṅgavipallāsena vuttaṃ, vibhattilopena vā. Puna yā cevāti liṅgavipallāseneva niddeso. Neva ussādetabboti na ukkaṃsetabbo virajjhitvā vuttattā. Na apasādetabboti na santajjetabbo vivādapariharaṇatthaṃ. Dhāraṇatthanti upadhāraṇatthaṃ sallakkhaṇatthaṃ.

181.Atthena upetanti aviparītena atthena upetaṃ taṃ 『『ayamettha attho』』ti upecca paṭijānitvā ṭhitaṃ. Tathārūpo ca tassa bujjhitā nāma hotīti āha 『『atthassa viññātāra』』nti. Evametaṃ bhikkhuṃ pasaṃsathāti vuttanayena dhammabhāṇakaṃ amuṃ bhikkhuṃ 『『evaṃ lābhā no āvuso』』tiādiākārena pasaṃsatha. Idānissa pasaṃsabhāvaṃ dassetuṃ 『『eso hī』』tiādi vuttaṃ. Esāti pariyattidhammassa satthukiccakaraṇato, tattha cassa sammadeva avaṭṭhitabhāvato 『『buddho nāma esā』』ti vutto. 『『Lābhā no』』tiādinā cassa bhikkhūnaṃ piyagarubhāvaṃ vibhāvento satthā taṃ attano ṭhāne ṭhapesīti vutto.

Paccayānuññātakāraṇādivaṇṇanā

182.Tatopi uttaritaranti yā pubbe sammāpaṭipannassa bhikkhuno pasaṃsanavasena 『『idha pana cunda satthā ca hoti sammāsambuddho』』tiādinā (dī. ni. 3.167, 169) pavattitadesanāya upari 『『idha cunda satthā ca loke udapādī』』tiādinā (dī. ni. 3.170, 171) desanā vaḍḍhitā. Tatopi uttaritaraṃ savisesaṃ desanaṃ vaḍḍhento 『『paccayahetū』』tiādimāha. Tattha paccayahetūti paccayasaṃvattanahetu. Uppajjanakā āsavāti paccayānaṃ pariyesanahetu ceva paribhogahetu ca uppajjanakā kāmāsavādayo. Tesaṃ diṭṭhadhammikānaṃ āsavānaṃ 『『idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappetī』』ti (saṃ. ni. 5.8) 『『idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevatī』』tiādinā (ma. ni. 1.23; a. ni. 6.58) ca sammāpaṭipattiṃ upadisanto bhagavā paṭighātāya dhammaṃ deseti nāma. 『『Yo tumhesu pāḷiyā atthabyañjanāni micchā gaṇhāti, so neva ussādetabbo, na apasādetabbo, sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā』』ti evaṃ pariyattidhamme micchāpaṭipanne sammāpaṭipattiyaṃ bhikkhū niyojento bhagavā bhaṇḍanahetu uppajjanakānaṃ samparāyikānaṃ āsavānaṃ paṭighātāya dhammaṃ deseti nāma. Yathā te na pavisantīti te āsavā attano cittasantānaṃ yathā na otaranti. Mūlaghātena paṭihananāyāti yathā mūlaghāto hoti, evaṃ mūlaghātavasena pajahanāya. Tanti cīvaraṃ. Yathā cīvaraṃ idamatthikatameva upādāya anuññātaṃ, evaṃ piṇḍapātādayopi.

Sukhallikānuyogādivaṇṇanā

183.Sukhitanti sañjātasukhaṃ. Pīṇitanti dhātaṃ suhitaṃ. Tathābhūto pana yasmā thūlasarīro hoti, tasmā 『『thūlaṃ karotī』』ti vuttaṃ.

我來為您直譯這段巴利文： 178. "彼說"即彼比丘說義及文。為示如何錯取義加入故說"四念住"等。取所緣為"念住",非取念為"念住"。于彼義加入"諸念住"語,非"念住"。"更適合"即更相應。"更密"即更連貫。"如是"即性別轉說,或跳過語尾。復"如是"即僅性別轉說。"不應舉"即不應贊因說錯。"不應貶"即不應責為止諍。"為持"即為觀察了知。 181. "義至"即不倒義至,彼至"此是義"承認住。如是彼成知者故說"義知者"。"如是贊此比丘"即如說法者彼比丘以"如是我等獲"等贊。今為示彼贊性故說"此"等。"此"因教法作師事,及彼於此善住故說"名此佛"。以"我等獲"等顯彼比丘為諸比丘可愛可敬時,師說置彼于自處。 資具許因等注 182. "此上"即先以正行比丘贊說"此周陀師是正等覺"等轉說上"此周陀世間師生"等說增。於此上增勝說說"資具因"等。此中"資具因"即資具轉因。"生諸漏"即因尋求資具及受用生欲漏等。世尊說法為止彼現法諸漏說"諸比丘,此聖弟子斷邪命以正命活命"及"諸比丘,此比丘如理觀察用衣"等正行。"若汝等錯取律義文,不應舉,不應貶,應善令知為明彼義"如是世尊令諸比丘于教法邪行正行名說法為止爭因生未來諸漏。"如彼等不入"即彼等漏如不入自心相續。"以根斷止"即如根斷,如是以根斷斷。"彼"即衣。如衣許為此利,如是食等。 樂行等注 183. "樂"即生樂。"滿"即飽滿。如是成即身胖故說"使胖"。

186.Naṭhitasabhāvāti anavaṭṭhitasabhāvā, evarūpāya kathāya anavaṭṭhānabhāvato sabhāvopi tesaṃ anavaṭṭhitoti adhippāyo. Tenāha 『『jivhā no atthī』』tiādi. Kāmaṃ 『『pañcahi cakkhūhī』』ti vuttaṃ, aggahitaggahaṇena pana cattāri cakkhūni veditabbāni. Sabbaññutaññāṇañhi samantacakkhūti. Tassa vā ñeyyadhammesu jānanavasena pavattiṃ upādāya 『『jānatā』』ti vuttaṃ. Hatthāmalakaṃ viya paccakkhato dassanavasena pavattiṃ upādāya 『『passatā』』ti vuttaṃ. Nemaṃ vuccati thambhādīhi anupaviṭṭhabhūmippedesoti āha 『『gambhīrabhūmiṃ anupaviṭṭho』』ti. Suṭṭhu nikhātoti bhūmiṃ nikhanitvā sammadeva ṭhapito. Tasminti khīṇāsave. Anajjhācāro acalo asampavedhī, yasmā ajjhācāro setughāto khīṇāsavānaṃ. Sotāpannādayoti ettha ādi-saddena gahitesu anāgāmino tāva navasupi ṭhānesu khīṇāsavā viya abhabbā, sotāpannasakadāgāmino pana 『『tatiyapañcamaṭṭhānesu abhabbā』』ti na vattabbā, itaresu sattasu ṭhānesu abhabbāva.

Pañhabyākaraṇavaṇṇanā

187.Gihibyañjanenāti gihiliṅgena. Khīṇāsavo pana gihibyañjanena arahattaṃ pattopi na tiṭṭhati vivekaṭṭhānassa abhāvāti adhippāyo. Tassa vasenāti bhummadevattabhāve ṭhatvā arahattappattassa vasena. Ayaṃ pañhoti 『『abhabbo so nava ṭhānāni ajjhācaritu』』nti ayaṃ pañho āgato itarassa pabbajjāya, parinibbānena vā abhabbatāya avuttasiddhattā. Yadi evaṃ kathaṃ bhikkhugahaṇanti āha 『『bhinnadosattā』』tiādi. Aparicchedanti apariyantaṃ, tayidaṃ suvipulanti āha 『『mahanta』』nti. Ñeyyassa hi vipulatāya ñāṇassa vipulatā veditabbā, etena 『『apariccheda』』nti vuccamānampi ñeyyaṃ satthu ñāṇassa vasena paricchedamevāti dassitaṃ hoti. Vuttañhetaṃ 『『ñāṇapariyantikaṃ neyya』』nti (mahāni. 69, 156; cūḷani. 85; paṭi. ma.

我來為您直譯這段巴利文： 186. "非住性"即不住性,如是說不住故彼等性亦不住義。故說"我等無舌"等。雖說"以五眼",以未取取應知四眼。一切智智即普眼。或以彼于所知法知轉說"知"。如手中庵羅果現見轉說"見"。邊說為柱等入地處故說"入深地"。"善埋"即埋地善置。"彼"即漏盡。無犯行不動不動搖,因犯行為漏盡者破橋。"須陀洹等"此等字攝阿那含如漏盡者於九處不能,須陀洹斯陀含不應說"于第三第五處不能",于餘七處不能。 問答注 187. "居士相"即居士相。漏盡者雖以居士相得阿羅漢亦不住因無遠離處義。"彼依"即依地神身得阿羅漢依。"此問"即"彼不能作九處"此問來因余出家或般涅槃不能成就故。若如是何故說比丘耶說"破過故"等。"無限"即無邊,此廣大故說"大"。應以所知廣大知廣大,此示說"無限"所知亦依師智有限。說此"所知以智為邊"。

3.5) anāgateapaññāpananti anāgate visaye ñāṇassa apaññāpanaṃ. 『『Paccakkhaṃ viya katvā』』ti kasmā viya-saddaggahaṇaṃ kataṃ, nanu buddhānaṃ sabbampi ñāṇaṃ attano visayaṃ paccakkhameva katvā pavattati ekappamāṇabhāvatoti? Saccametaṃ, 『『akkha』』nti pana cakkhādiindriyaṃ vuccati, taṃ akkhaṃ pati vattatīti cakkhādinissitaṃ viññāṇaṃ, tassa ca ārammaṇaṃ 『『paccakkha』』nti loke niruḷhametanti taṃ nidassanaṃ katvā dassento 『『paccakkhaṃ viya katvā』』ti avoca, na pana bhagavato ñāṇassa appaccakkhākārena pavattanato. Tathā hi vadanti –

『『Āvibhūtaṃ pakāsanaṃ, anupaddutacetasaṃ;

Atītānāgate ñāṇaṃ, paccakkhānaṃ vasissatī』』ti.

Aññattha vihitakenāti aññasmiṃ visaye pavattitena. Saṅgāhetabbanti samaṃ katvā kathayitabbaṃ, kathanaṃ pana paññāpanaṃ nāma hotīti paññāpetabbanti attho vutto. Tādisanti satataṃ samitaṃ pavattakaṃ. Ñāṇaṃ nāma natthīti āvajjanena vinā ñāṇuppattiyā asambhavato. Ekākārena ca ñāṇe pavattamāne nānākārassa visayassa avabodho na siyā. Athāpi siyā, anirupitarūpeneva avabodho siyā, tena ca ñāṇaṃ ñeyyaṃ aññātasadisameva siyā. Na hi 『『idaṃ ta』』nti vivekena anavabuddho attho ñāto nāma hoti, tasmā 『『carato ca tiṭṭhato cā』』tiādi bālalāpanamattaṃ. Tenāha 『『yathariva bālā abyattā, evaṃ maññantī』』ti.

Satiṃ anussaratīti satānusāri, satiyānuvattanavasena pavattañāṇaṃ. Tenāha 『『pubbenivāsānussatisampayuttaka』』nti . Ñāṇaṃ pesesīti ñāṇaṃ pavattesi. Sabbatthakameva ñeyyāvaraṇassa suppahīnattā appaṭihataṃ anivāritaṃ ñāṇaṃ gacchati pavattaticceva attho. 『『Bodhi vuccati catūsu maggesu ñāṇa』』nti (cūḷani. 211) vacanato catumaggañāṇaṃ bodhi, tato tassa adhigatattā uppajjanakaṃ paccavekkhaṇañāṇaṃ 『『bodhijaṃ ñāṇaṃ uppajjatī』』ti vuttaṃ. Bodhijaṃ bodhimūle jātaṃ catumaggañāṇaṃ, tañca kho anāgataṃ ārabbha uddissa tassa appavattiatthaṃ tathāgatassa uppajjati tassa uppannattā āyatiṃ punabbhavābhāvato. Kathaṃ tathāgato anāgatamaddhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññāpetīti? Atītassa pana addhuno mahantatāya atīrakaṃ ñāṇadassanaṃ tattha paññāpetīti ko ettha virodho. Titthiyā pana imamatthaṃ yāthāvato ajānantā – 『『tayidaṃ kiṃ su, tayidaṃ kathaṃsū』』ti attano aññāṇameva pākaṭaṃ karonti. Tasmā bhagavatā sasantatipariyāpannadhammappavattiṃ sandhāya 『『aññavihitakaṃ ñāṇadassana』』ntiādi vuttaṃ. Itaraṃ pana sandhāya vuccamāne sati tathārūpe payojane anāgatampi addhānaṃ ārabbha atīrakameva ñāṇadassanaṃ paññāpeyya bhagavāti anatthasaṃhitanti ayamettha atthoti āha 『『na idhalokatthaṃ vā paralokatthaṃ vā nissita』』nti. Yaṃ pana sattānaṃ anatthāvahattā anatthasaṃhitaṃ, tattha setughāto tathāgatassa. 『『Bhāratayuddhasītāharaṇasadisa』』nti iminā tassā kathāya yebhuyyena abhūtatthataṃ dīpeti. Sahetukanti ñāpakena hetunā sahetukaṃ. So pana hetu yena nidassanena sādhīyati, taṃ tassa kāraṇanti tena sakāraṇaṃ katvā. Yathā hi paṭiññātatthasādhanato hetu, evaṃ sādhakaṃ nidassananti. Yuttapattakāleyevāti yuttānaṃ pattakāle eva. Ye hi veneyyā tassā kathāya yuttā anucchavikā, tesaṃyeva yojane sandhāya vā kathāya patto upakārāvaho kālo, tadā eva kathetīti attho.

我來為您直譯這段巴利文： 3.5. "未來不施設"即于未來境施設智。"如現見作"何故取"如"字,豈非諸佛一切智于自境皆作現見轉一量故?此實,但"根"說眼等根,對根轉故眼等依識,彼境"現見"世間成立,以彼為示說"如現見作",非世尊智以非現見相轉。如是說- "明顯照現,無擾心; 過未智,如現見。" "他處作"即他境轉。"應攝"即應平等說,說即施設故說義施設。"如是"即常恒轉。"無智"因無尋無智生。智一相轉時不能了知異相境。雖應有,唯不觀相了知,彼智所知如未知。因不分別了知"此彼"不名已知故,"行住"等僅愚語。故說"如愚癡不知,如是想"。 憶念隨即念隨,依念隨轉智。故說"宿住隨念相應"。"遣智"即轉智。一切處因善斷所知障無障礙智行轉義。由說"菩提說四道智"故四道智菩提,因得彼生觀智說"生菩提智"。"菩提生"即菩提樹下生四道智,彼緣未來為彼不轉如來生因彼生故未來無再有。如何如來緣未來闡無邊智見耶?因過去長遠於彼闡無邊智見此何相違。外道不如實知此義作"此何,此云何"顯自無知。故世尊依自相續法轉說"他處作智見"等。說余依如是緣,世尊亦應緣未來闡無邊智見,非義相應故此此義故說"不依此世他世義"。于不利眾生故非義相應,彼如來破橋。"如婆羅多戰詩多劫"此示彼說多非實義。"有因"即以令知因有因。彼因以彼譬喻成,彼彼因故有因作。如許義成故因,如是能成譬喻。"正得時"即正得時。何等所化彼說正適宜,彼等用或說得利益時,彼時說義。

188.『『Tathā tatheva gadanato』』ti iminā 『『tathāgato』』ti āmeḍitalopenāyaṃ niddesoti dasseti. Tathā tathevāti ca dhammaatthasabhāvānurūpaṃ, veneyyajjhāsayānurūpañcāti adhippāyo. Diṭṭhanti rūpāyatanaṃ daṭṭhabbato, tena yaṃ diṭṭhaṃ, yaṃ dissati, yaṃ dakkhati, yaṃ sati samavāye passeyyaṃ, taṃ sabbaṃ 『『diṭṭhaṃ』』 tveva gahitaṃ kālavisesassa anāmaṭṭhabhāvato. 『『Suta』』ntiādīsupi eseva nayo. Sutanti saddāyatanaṃ sotabbato. Mutanti sanissayena ghānādiindriyena sayaṃ patvā pāpuṇitvā gahetabbaṃ. Tenāha 『『patvā gahetabbato』』ti. Viññātanti vijānitabbaṃ, taṃ pana diṭṭhādivinimuttaṃ viññeyyanti āha 『『sukhadukkhādidhammāyatana』』nti. Pattanti yathā tathā pattaṃ, hatthagataṃ adhigatanti attho. Tenāha 『『pariyesitvā vā apariyesitvā vā』』ti. Pariyesitanti pattiyāmatthaṃ pariyiṭṭhaṃ, taṃ pana pattaṃ vā siyā appattaṃ vā ubhayathāpi pariyesitamevāti āha 『『pattaṃ vā appattaṃ vā』』ti. Padadvayenāpi dvippakārampi pattaṃ, dvippakārampi pariyesitaṃ, tena tena pakārena tathāgatena abhisambuddhanti dasseti. Cittena anusañcaritanti copanaṃ apāpetvā citteneva anusaṃcaritaṃ, parivitakkitanti attho. Pītakanti ādīti ādi-saddena lohitakaodātādi sabbaṃ rūpārammaṇavibhāgaṃ saṅgaṇhāti. Sumanoti rāgavasena, lobhavasena, saddhādivasena vā sumano. Dummanoti byāpādavitakkavasena, vihiṃsāvitakkavasena vā dummano. Majjhattoti aññāṇavasena vā ñāṇavasena vā majjhatto. Eseva nayo sabbattha. Tattha tattha ādi-saddena saṅkhasaddo paṇavasaddo, pattagandho pupphagandho, pattaraso phalaraso, upādinnaṃ anupādinnaṃ, majjhattavedanā kusalakammaṃ akusalakammanti evaṃ ādīnaṃ saṅgaho daṭṭhabbo.

Appattanti ñāṇena asampattaṃ, aviditanti attho. Tenāha 『『ñāṇena asacchikata』』nti. Tatheva gatattāti tatheva ñātattā abhisambuddhattā. Gata-saddena ekatthaṃ buddhiatthanti attho. 『『Gatiatthā hi dhātavo buddhiatthā bhavantī』』ti akkharacintakā.

Abyākataṭṭhānādivaṇṇanā

我來為您直譯這段巴利文： 188. 以"如是如是說故"此示"如來"重複省略說。"如是如是"即隨順法義性,及隨順所化意趣義。"見"即色處因應見,彼已見、正見、將見,及和合時應見,彼一切攝為"見"因不涉時別。"聞"等亦此理。"聞"即聲處因應聞。"覺"即依鼻等根自至到應取。故說"至取故"。"識"即應知,彼離見等所識故說"樂苦等法處"。"得"即如是得,入手證得義。故說"尋或不尋"。"尋"即為得所尋,彼得或不得二俱尋故說"得或不得"。以二句示二種得,二種尋,如是如是如來證知。"心隨行"即不至動以心隨行,思維義。"黃"等者,等字攝赤白等一切色境分。"善意"即以貪、或以貪、或以信等善意。"惡意"即以惡尋、或以害尋惡意。"舍"即以無知或以智舍。一切處亦此理。彼彼等字應知攝螺聲鼓聲、葉香花香、葉味果味、有取無取、舍受善業不善業等。 "未得"即智未至,未知義。故說"智未證"。"如是去"即如是知因證。去字與智義同。義故說"行義諸根義有智義"字論家。 無記處等注<.Assistant>

1. 『『Asamataṃ kathetvā』』ti vatvā samopi nāma koci natthi, kuto uttaritaroti dassetuṃ 『『anuttarata』』nti vuttaṃ. Sā panāyaṃ asamatā, anuttaratā ca sabbaññutaṃ pūretvā ṭhitāti dassetuṃ 『『sabbaññuta』』nti vuttaṃ. Sā sabbaññutā saddhammavaracakkavattibhāvena loke pākaṭā jātāti dassetuṃ 『『dhammarājabhāvaṃ kathetvā』』ti vuttaṃ. Tathā sabbaññubhāvena ca satthā imesu diṭṭhigatavipallāsesu evaṃ paṭipajjatīti dassento 『『idānī』』tiādimāha. Tattha sīhanādanti abhītanādaṃ seṭṭhanādaṃ. Seṭṭhanādo hesa, yadidaṃ ṭhapanīyassa pañhassa ṭhapanīyabhāvadassanaṃ. Ṭhapanīyatā cassa pāḷiāruḷhā eva 『『na heta』』ntiādinā. Yathā upacitakammakilesena itthattaṃ āgantabbaṃ, tathā naṃ āgatoti tathāgato, satto. Tathā hi so rūpādīsu satto visattoti katvā 『『satto』』ti ca vuccati. Itthattanti ca paṭiladdhattā tathā paccakkhabhūto attabhāvoti veditabbo.

『『Atthasaṃhitaṃ na hotī』』ti iminā ubhayattha vidhuratādassanena niratthakavippalāpataṃ tassa vādassa vibhāveti, ubhayalokatthavidhurampi samānaṃ 『『kiṃ nu kho vivaṭṭanissita』』nti koci āsaṅkeyyāti tadāsaṅkānivattanatthaṃ 『『na ca dhammasaṃhita』』nti vuttaṃ. Tenāha 『『navalokuttaradhammanissitaṃ na hotī』』ti. Yadipi taṃ na vivaṭṭogataṃ hoti, vivaṭṭassa pana adhiṭṭhānabhūtaṃ nu khoti koci āsaṅkeyyāti tadāsaṅkānivattanatthaṃ 『『na ādibrahmacariyaka』』ntiādi vuttaṃ.

1. Kāmaṃ taṇhāpi dukkhasabhāvattā 『『dukkha』』nti byākātabbā, pabhavabhāvena pana sā tato visuṃ kātabbāti 『『taṇhaṃ ṭhapetvā』』ti vuttaṃ. Tenāha 『『tasseva dukkhassa pabhāvikā』』tiādi. Nanu ca avijjādayopi dukkhassa samudayoti? Saccaṃ samudayo, tassā pana kammassa vicittabhāvahetuto, dukkhuppādane visesapaccayabhāvato ca sātisayo samudayaṭṭhoti sā eva suttesu tathā vuttā. Tenāha 『『taṇhā dukkhasamudayotibyākata』』nti. Ubhinnaṃ appavattīti dukkhasamudayānaṃ appavattinimittaṃ. 『『Dukkhaparijānano』』tiādi maggakiccadassanaṃ, tena maggassa bhāvanatthopi atthato dassitovāti daṭṭhabbaṃ. Na hi bhāvanābhisamayena vinā pariññābhisamayādayo sambhavantīti. Saccavavatthāpanaṃ appamādapaṭipattibhāvato asammohakalyāṇakittisaddādinimittatāya yathā sātisayaṃ idhalokatthāvahaṃ, evaṃ yāva ñāṇassa tikkhavisadabhāvappattiyā abhāvena navalokuttaradhammasampāpakaṃ na hoti, tāva tattha tattha sampattibhave abbhudayasampatti anugatameva siyāti vuttaṃ 『『etaṃ idhalokaparalokatthanissita』』nti. Navalokuttaradhammanissitanti navavidhampi lokuttaradhammaṃ nissāya pavattaṃ tadadhigamūpāyabhāvato. Yasmā saccasambodhaṃ uddissa sāsanabrahmacariyaṃ vussati, na aññadatthaṃ, tasmā etaṃ saccavavatthāpanaṃ 『『ādipadhāna』』nti vuttaṃ paṭhamataraṃ citte ādātabbato.

Pubbantasahagatadiṭṭhinissayavaṇṇanā

我來為您直譯這段巴利文： 189. 說"說無等"后,顯無有某等,何況更上故說"無上"。此無等、無上圓滿一切智住故說"一切智"。彼一切智以正法輪轉王性於世顯故說"說法王性"。如是一切智師於此諸見顛倒如是行故說"今"等。此中"獅吼"即無畏說勝說。此勝說,即此應置問應置性示。彼應置性即律登"非此"等。如積業煩惱應來此性,如是彼來故如來,有情。如是彼於色等著故說"有情"。此性即得如是現見自身應知。 以"非義相應"此示二處相違顯彼說無義戲論,雖二世義相違或疑"豈出離依"故為止彼疑說"非法相應"。故說"非九出世法依"。雖彼非向出離,或疑出離住立耶故為止彼疑說"非初梵行"等。 190. 雖愛亦苦性故應說"苦",以生性彼應別作故說"除愛"。故說"彼苦生"等。豈非無明等亦苦集?實集,但彼業差別因,于苦生特別緣故彼經如是說。故說"愛說苦集"。"二不轉"即苦集不轉因。"苦遍知"等示道作,此應知亦示道修義。因無修現觀不生遍知現觀等。諦安立因不放逸行故殊勝今世義,如是乃至因智利明達無故不能至九出世法,乃至彼彼有生勝相應故說"此依今世後世義"。"依九出世法"即依九種出世法轉因彼證得方便。因為證諦住教梵行,非他義故,此諦安立說"初主"因先心應取。 前際相應見依注

191.Taṃ mayā byākatamevāti taṃ mayā tathā byākatameva, byākātabbaṃ nāma mayā abyākataṃ natthīti byākaraṇāvekallena attano dhammasudhammatāya buddhasubuddhataṃ vibhāveti. Tenāha 『『sīhanādaṃ nadanto』』ti. Purimuppannā diṭṭhiyo aparāparuppannānaṃ diṭṭhīnaṃ avassayā hontīti 『『diṭṭhiyova diṭṭhinissayā』』ti vuttaṃ. Diṭṭhigatikāti diṭṭhigatiyo, diṭṭhippavattiyoti attho. Idameva dassanaṃ saccanti 『『sassato attā ca loko cā』』ti idameva dassanaṃ saccaṃ amoghaṃ aviparītaṃ. Aññesaṃ vacanaṃ moghanti 『『asassato attā ca loko cā』』ti evamādikaṃ aññesaṃ samaṇabrāhmaṇānaṃ vacanaṃ moghaṃ tucchaṃ, micchāti attho. Na sayaṃ kātabboti asayaṃkāroti āha 『『asayaṃkato』』ti, yādicchikattāti adhippāyo.

192.Atthikhoti ettha kho-saddo pucchāyaṃ, atthi nūti ayamettha atthoti āha 『『atthikho idaṃ āvuso vuccatī』』tiādi. Āvuso yaṃ tumhehi 『『sassato attā ca loko cā』』ti vuccati, idamatthi kho idaṃ vācāmattaṃ, no natthi, tasmā vācāvatthumattato tassa yaṃ kho te evamāhaṃsu 『『idameva saccaṃ moghaṃ añña』』nti, taṃ tesaṃ nānujānāmīti evamettha attho ca yojanā ca veditabbā. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.30) vuttameva. Diṭṭhipaññattiyāti diṭṭhiyā paññāpane 『『evaṃ esā diṭṭhi uppannā』』ti tassā diṭṭhiyā samudayato, atthaṅgamato, assādato, ādīnavato, nissaraṇato ca yāthāvato paññāpane. Aviparītavuttiyā samena ñāṇena samaṃ kañci neva samanupassāmi. Adhipaññattīti abhiññeyyadhammapaññāpanā. Yaṃ ajānantā bāhirakā diṭṭhipaññattiyeva allīnāti tañca paññattito ajānantā thāmasā parāmāsā abhinivissa voharanti. Ettha ca yāyaṃ 『『diṭṭhipaññatti nāmā』』ti vuttā diṭṭhiyā diṭṭhigatikehi evaṃ gahitatāya vibhāvanā, tattha ca bhagavato uttaritaro nāma koci natthi, svāyamattho brahmajāle (dī. ni. aṭṭha. 1.30) vibhāvito eva. 『『Adhipaññattī』』ti vuttā pana vibhāviyamānā lokassa nibbidāhetubhāvena bahulīkārāti tassā vasena bhagavā anuttarabhāvaṃ pavedento 『neva attanā samasamaṃ samanupassāmī』ti sīhanādaṃ nadī』』ti keci. Aṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.192) pana 『『yañca vuttaṃ 『paññattiyā』ti yañca 『adhipaññattī』ti , ubhayametaṃ atthato eka』』nti 『『idha pana paññattiyāti etthāpi paññatti ceva adhipaññatti ca adhippetā, adhipaññattīti etthāpī』』ti ca vuttā, ubhayassapi vasenettha bhagavā sīhanādaṃ nadīti viññāyati. Ubhayaṃ petaṃ atthato ekanti ca paññattibhāvasāmaññaṃ sandhāya vuttaṃ, na bhedābhāvato. Tenāha 『『bhedato hī』』tiādi. Khandhapaññattīti khandhānaṃ 『『khandhā』』ti paññāpanā dassanā pakāsanā ṭhapanā nikkhipanā. 『『Ācikkhati dasseti paññāpeti paṭṭhapetī』』ti (saṃ. ni. 2.20, 97) āgataṭṭhāne hi paññāpanā dassanā pakāsanā paññatti nāma, 『『supaññattaṃ mañcapīṭha』』nti (pārā. 269) āgataṭṭhāne ṭhapanā nikkhipanā paññatti nāma, idha ubhayampi yujjati.

Diṭṭhinissayappahānavaṇṇanā

我來為您直譯這段巴利文： 191. "彼我已說"即彼我如是已說,應說我無未說故以說無缺顯自法善法性佛善覺性。故說"作獅吼"。前生諸見為後後生諸見所依故說"見即見依"。"有見者"即諸見趣,見轉義。"此見實"即"我及世間常"此見真實不虛不顛倒。"他語虛"即"我及世間無常"等他沙門婆羅門語虛空,邪義。"非自作"即非自作故說"非自作",意即隨欲性。 192. "有耶"此中耶字于問,有否此義故說"友說此有"等。友汝等說"我及世間常",此有即此唯語,非無,故由唯語事彼說"此實他虛",彼我不許,如是此中應知義及結合。此中應說,彼已說梵網注。"見施設"即見施設"如是此見生"彼見從集、沒、味、過、離如實施設。不顛倒行以平等智我不見有等。"增上施設"即應知法施設。外道不知此依見施設,不知彼施設執取住說。此中"見施設"說見為諸見趣如是取性顯示,此中世尊無有上者,此義已顯梵網。"增上施設"說顯示為世間厭離因多作故,依彼世尊說無上性作獅吼"我不見己等等"某些說。注中說"所說'施設'及'增上施設',此二義一"及"此中'施設'亦攝施設及增上施設,增上施設亦爾",依二者此中知世尊作獅吼。"此二義一"即依施設性同說,非無差別。故說"因差別"等。"蘊施設"即蘊"蘊"施設示現顯立置。"說示施設建立"處說施設即示現顯,于"善施設床座"處施設即立置,此處二者相應。 見依斷注

196.Pajahanatthanti accantāya paṭinissajjanatthaṃ. Yasmā tena pajahanena sabbe diṭṭhinissayā sammadeva atikkantā honti vītikkantā, tasmā 『『samatikkamāyāti tasseva vevacana』』nti avoca. Na kevalaṃ satipaṭṭhānā kathitamattā, atha kho veneyyasantāne patiṭṭhāpitāti dassetuṃ 『『desitā』』ti vatvā 『『paññattā』』ti vuttanti āha 『『desitāti kathitā. Paññattāti ṭhapitā』』ti. Idāni satipaṭṭhānadesanāya diṭṭhinissayānaṃ ekantikaṃ pahānāvahabhāvaṃ dassetuṃ 『『satipaṭṭhānabhāvanāya hī』』tiādi vuttaṃ. Tattha satipaṭṭhānabhāvanāyāti iminā tesaṃ bhāvanāya eva nesaṃ pahānaṃ, desanā pana tadupanissayabhāvato tathā vuttāti dasseti. Sesaṃ sabbaṃ suviññeyyamevāti.

Pāsādikasuttavaṇṇanāya līnatthappakāsanā.

1. Lakkhaṇasuttavaṇṇanā

Dvattiṃsamahāpurisalakkhaṇavaṇṇanā

1. Abhinīhārādiguṇamahattena mahanto purisoti mahāpuriso, so lakkhīyati etehīti mahāpurisalakkhaṇāni. Taṃ mahāpurisaṃ byañjayanti pakāsentīti mahāpurisabyañjanāni. Mahāpuriso nimīyati anumīyati etehīti mahāpurisanimittāni. Tenāha 『『ayaṃ…pe… kāraṇānī』』ti.

200.Dhārentīti lakkhaṇapāṭhaṃ dhārenti, tena lakkhaṇāni te sarūpato jānanti, na pana samuṭṭhānatoti dasseti. Tenāha 『『no ca kho』』tiādi, tena anaññasādhāraṇametaṃ, yadidaṃ mahāpurisalakkhaṇānaṃ kāraṇavibhāvananti dasseti. Kasmā āhāti yathāvuttassa suttassa samuṭṭhānakāraṇaṃ pucchati, ācariyo 『『aṭṭhuppattiyā anurūpattā』』ti vatvā tamevassa aṭṭhuppattiṃ vitthārato dassetuṃ 『『sā panā』』tiādimāha. Sabbapāliphulloti sabbaso samantato vikasitapuppho. Vikasanameva hi pupphassa nipphatti. Pāricchattako viyāti anussavaladdhamattaṃ gahetvā vadanti. Uppajjatīti labbhati, nibbattatīti attho.

Yena kammenāti yena kusalakammunā. Yaṃ nibbattanti yaṃ yaṃ lakkhaṇaṃ nibbattaṃ. Dassanatthanti tassa tassa kusalakammassa sarūpato, kiccato, pavattiākāravisesato, paccayato, phalavisesato ca dassanatthaṃ, eteneva paṭipāṭiyā uddiṭṭhānaṃ lakkhaṇānaṃ asamuddesakāraṇavibhāvanāya kāraṇaṃ dīpitaṃ hoti samānakāraṇānaṃ lakkhaṇānaṃ ekajjhaṃ kāraṇadassanavasenassa pavattattā. Evamāhāti 『『bāhirakāpi isayo dhārentī』』tiādinā iminā iminā pakārena āha.

Suppatiṭṭhitapādatālakkhaṇavaṇṇanā

我來為您直譯這段巴利文： 196. "斷義"即究竟舍離義。因彼斷故一切見依善超過離越,故說"超越即彼異名"。不僅說念住,又為示安立所化相續說"說"后說"施設"故說"說即說,施設即立"。今為示念住說一向斷見依故說"因念住修"等。此中"念住修"此示彼等修彼等斷,說依彼故如是說。餘一切易知。 勝經註釋明義。 7.相經注 三十二大士相注 199. 因發願等功德大故大士,以此識故大士相。彼顯示大士故大士標。以此測知大士故大士相。故說"此......因"。 200. "持"即持相文,彼等知相自性,非由生示。故說"非"等,示此非共,即此大士相因明。"何故說"問如說經生因,師說"依緣起相應"后為廣示彼緣起說"彼"等。"遍花開"即一切處周遍開花。開即花成就。如波利奢答迦樹以聞所得說。"生"即得,生義。 "彼業"即彼善業。"生彼"即生彼彼相。"為示"即為示彼彼善業自性、作用、轉相別、緣、果別,此即示次第說相不共說因明因因同相一處示因轉。"如是說"即以"外仙亦持"等如是如是相說。 善住足底相注

201.『『Purimaṃjātinti purimāyaṃ jātiyaṃ, bhummatthe etaṃ upayogavacana』』nti vadanti. 『『Pubbe nivutthakkhandhasantāne ṭhito』』ti vacanato accantasaṃyoge vā upayogavacanaṃ. Yattha yattha hi jātiyaṃ mahāsatto puññakammaṃ kātuṃ ārabhati, ārabhato paṭṭhāya accantameva tattha puññakammappasuto hoti. Tenāha 『『daḷhasamādāno』』tiādi. Sesapadadvayepi eseva nayo. Nivutthakkhandhā 『『jātī』』ti vuttā khandhavinimuttāya jātiyā abhāvato, nibbattilakkhaṇassa ca vikārassa idha anupayujjanato. Jātavasenāti jāyanavasena. 『『Tathā』』ti iminā 『『pubbe nivutthakkhandhā』』ti imaṃ padaṃ upasaṃharati. Bhavanavasenāti paccayato nibbattanavasena. Nivutthavasenāti nivusitatāvasena. Ālayaṭṭhenāti āvasitabhāvena. Nivāsattho hi niketattho.

Tatthāti devalokādimhi. Ādi-saddena ekaccaṃ tiracchānayoniṃ saṅgaṇhāti. Na sukaranti devagatiyā ekantasukhatāya, duggatiyā ekantadukkhatāya, dukkhabahulatāya ca puññakiriyāya okāso na sulabharūpo paccayasamavāyassa dullabhabhāvato, uppajjamānā ca sā uḷārā, vipulā ca na hotīti gativasenāpi khettavisesatā icchitabbā 『『tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṃ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā』』ti (ma. ni. 3.379) vacanato . Manussagatiyā pana sukhabahulatāya puññakiriyāya okāso sulabharūpo paccayasamavāyassa ca yebhuyyena sulabhabhāvato. Yañca tattha dukkhaṃ uppajjati, tampi visesato puññakiriyāya upanissayo hoti, dukkhūpanisā saddhāti. Yathā hi ayoghanena satthake nipphādiyamāne tassa ekantato aggimhi tāpanaṃ, udakena vā temanaṃ chedanakiriyāsamatthatāya na visesapaccayo, tāpetvā pana samānayogato udakatemanaṃ tassā visesapaccayo, evameva sattasantānassa ekantadukkhasamaṅgitā dukkhabahulatā ekantasukhasamaṅgitā sukhabahulatā ca puññakiriyāsamatthatāya na visesapaccayo, sati pana samānayogato dukkhasantāpane, sukhumabrūhane ca laddhūpanissayā puññakiriyā samatthatāya sambhavati, tathā sati uppajjamānā puññakiriyā mahājutikā mahāvipphārā paṭipakkhacchedanasamatthā hoti. Tasmā manussabhāvo puññakiriyāya visesapaccayo. Tena vuttaṃ 『『tattha na sukaraṃ, manussabhūtasseva sukara』』nti.

Atha 『『manussabhūtassā』』ti ettha ko vacanattho? 『『Manassa ussannatāya manussāti, sūrabhāvasatimantatābrahmacariyayogyatādiguṇavasena upacitamanakā ukkaṭṭhaguṇacittāti attho. Ke pana te? Jambudīpavāsino sattavisesā. Tenāha bhagavā –

『Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso』ti (a. ni.

我來為您直譯這段巴利文： 201. "前生"即前生中,說此處格用為對格。因說"住於前住蘊相續"故或於完全系屬用對格。何處何處生大士開始作福業,從開始即完全專注于彼福業。故說"固修持"等。餘二句亦此理。住蘊說為"生"因無離蘊生,此中不用生相變異。"生起依"即生起依。以"如是"此攝"前住蘊"此句。"有依"即依緣生依。"住依"即住性依。"依著義"即住性。因住義即家義。 "彼中"即天界等中。等字攝某類畜生趣。"不易"因天趣唯樂,惡趣唯苦,多苦故福業機不易得因緣和合難得故,生亦不廣大故趣別亦應愿依說"施畜生得百倍,施惡戒凡夫得千倍施應期待"。人趣多樂故福業機易得因緣和合多易得故。彼中生苦亦特為福業因,苦緣信故。如以鐵製作刀唯火燒或水浸非切作能力別因,燒后平等故水浸為彼別因,如是有情相續唯苦具多苦唯樂具多樂非福業能力別因,若平等得故苦熱樂養得因福業能力生,如是生福業大光大廣能斷對礙。故人性為福業別因。故說"彼中不易,唯人身易"。 又"人身"此何義?"意盛故人,即以勇性念性梵行適性等功德增意勝德心"義。何等彼等?閻浮提住特殊有情。故世尊說- "諸比丘,以三處閻浮提人勝郁單越人及忉利天。何三?勇猛、具念、此梵行住。"

9.21; kathā. 271).

Tathā hi buddhā bhagavanto, paccekabuddhā, aggasāvakā , mahāsāvakā, cakkavattino, aññe ca mahānubhāvā sattā tattheva uppajjanti. Te hi samānarūpāditāya pana saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi manussā tveva paññāyiṃsū』』ti keci. Apare pana bhaṇanti 『『lobhādīhi, alobhādīhi ca sahitassa manassa ussannatāya manussā. Ye hi sattā manussajātikā, tesu visesato lobhādayo, alobhādayo ca ussannā, te lobhādiussannatāya apāyamaggaṃ, alobhādiussannatāya sugatimaggaṃ, nibbānagāmimaggañca paripūrenti, tasmā lobhādīhi, alobhādīhi ca sahitassa manassa ussannatāya parittadīpavāsīhi saddhiṃ catudīpavāsino sattavisesā manussāti vuccantī』』ti. Lokiyā pana 『『manuno apaccabhāvena manussā』』ti vadanti. Manu nāma paṭhamakappiko lokamariyādāya ādibhūto sattānaṃ hitāhitavidhāyako kattabbākattabbatāsu niyojanatāvasena pituṭṭhāniyo, yo sāsane 『『mahāsammato』』ti vuccati amhākaṃ mahābodhisatto, paccakkhato, paramparā ca tassa ovādānusāsaniyaṃ ṭhitā sattā puttasadisatāya 『『manussā, mānusā』』ti ca vuccanti. Tato eva hi te 『『mānavā, manujā』』ti ca voharīyanti. Manussabhūtassāti manussesu bhūtassa jātassa, manussabhāvaṃ vā pattassāti attho. Ayañca nayo lokiyamahājanassa vasena vutto. Mahābodhisattānaṃ pana santānassa mahābhinīhārato paṭṭhāya kusaladhammapaṭipattiyaṃ sammadeva abhisaṅkhatattā tesaṃ sugatiyaṃ, attano uppajjanaduggatiyañca nibbattānaṃ kusalakammaṃ garutaramevāti dassetuṃ 『『akāraṇaṃ vā eta』』ntiādi vuttaṃ.

Evarūpeattabhāveti hatthiādiattabhāve. Ṭhitena katakammaṃ na sakkā sukhena dīpetuṃ loke appaññātarūpattā. Sukhena dīpetuṃ 『『asukasmiṃ dese asukasmiṃ nagare asuko nāma rājā, brāhmaṇo hutvā imaṃ kusalakammaṃ akāsī』』ti evaṃ suviññāpayabhāvato. Thiraggahaṇoti asithilaggāhī thāmappattaggahaṇo. Niccalaggahaṇoti acañcalaggāhī tattha kenacipi asaṃhāriyo . Paṭikuṭatīti saṃkuṭati, jigucchanavasena vivaṭṭati vā. Pasāriyatīti vitthataṃ hoti vepullaṃ pāpuṇāti.

Taveso mahāsamuddasadisoti eso udakogho teva mahāsamuddasadiso.

我來為您直譯這段巴利文： 故諸佛世尊、辟支佛、上首聲聞、大聲聞、轉輪王及其他大威力有情唯生彼處。彼等與小洲住者同色等故,其他大洲住者亦稱人。某些說。 其他說"與貪等無貪等相應意盛故人。凡人類有情,彼等特別貪等無貪等盛,彼等以貪等盛滿惡趣道,以無貪等盛滿善趣道及涅槃道,故以與貪等無貪等相應意盛故與小洲住者共四洲住特殊有情稱人"。世間說"因摩奴後裔故人"。摩奴即初劫人世間軌範初始為有情利不利制定當作不當作故為父處,于教稱"大共許"即我等大菩薩,現見及相傳住彼教誡有情如子故稱"人類"。故彼等稱"摩奴後裔、人"。"人身"即生於人中,或得人性義。此理依世間大眾說。為示大菩薩相續從大發愿起善善行故彼等生善趣及自生惡趣善業更重故說"無因或此"等。 "如是身"即像等身。住彼作業不易顯示因世間不知故。易顯示因"某處某城某王、婆羅門作此善業"如是易知故。"固執"即不松執得力執。"不動執"即不動執彼中任何不可奪。"厭退"即退縮,或以嫌厭轉。"舒展"即開廣得廣大。 "汝彼如大海"即彼水流如汝大海。

Dīyati etenāti dānaṃ, pariccāgacetanā. Diyyanavasenāti deyyadhammassa pariyattaṃ katvā pariccajanavasena dānaṃ. Saṃvibhāgakaraṇavasenāti tasseva attanā saddhiṃ parassa saṃvibhajanavasena saṃvibhāgo, tathāpavattā cetanā. Sīlasamādāneti sīlassa sammadeva ādāne, gahaṇe pavattaneti attho. Taṃ pavattikālena dassento 『『pūraṇakāle』』ti āha. Mātu hito matteyyo, yassa pana dhammassa vasena so 『『matteyyo』』ti vuccati, so matteyyatāti āha 『『mātu kātabbavatte』』ti. Eseva nayo 『『petteyyatāyā』』tiādīsu. Aññataraññataresūti aññamaññavisiṭṭhesu aññesu, te pana kusalabhāvena vuttā kusalāti āha 『『evarūpesū』』ti. Adhikusalesūti abhivisiṭṭhesu kusalesu, sā pana abhivisiṭṭhatā upādāyupādāya hoti. Yaṃ panettha ukkaṃsagataṃ adhikusalaṃ, tadukkaṃsanayena idhādhippetanti taṃ dassetuṃ 『『atthi kusalā, atthi adhikusalā』』tiādi vuttaṃ. Nanu paññāpāramisaṅgahañāṇasambhārabhūtā kusalā dhammā nippariyāyena sabbaññutaññāṇapaṭilābhapaccayā kusalā nāma, ime pana mahāpurisalakkhaṇanibbattakā puññasambhārabhūtā kasmā tathā vuttāti? Sabbesampi mahābodhisattasantānagatānaṃ pāramidhammānaṃ sabbaññutaññāṇapaṭilābhapaccayabhāvato. Mahābhinīhārato paṭṭhāya hi mahāpuriso yaṃ kiñci puññaṃ karoti, sabbaṃ taṃ sammāsambodhisamadhigamāyeva pariṇāmeti. Tathā hi sasambhārābyāso, dīghakālābyāso, nirantarābyāso, sakkaccābyāsoti cattāro abyāsā caturadhiṭṭhānaparipūritasambandhā anupubbena mahābodhiṭṭhānā sampajjanti.

Sakimpīti pi-saddena anekavārampi kataṃ vijātiyena antaritaṃ saṅgaṇhāti. Abhiṇhakaraṇenāti bahulīkārena. Upacitanti uparūpari vaḍḍhitaṃ. Piṇḍīkatanti piṇḍaso kataṃ. Rāsīkatanti rāsibhāvena kataṃ. Anekakkhattuñhi pavattiyamānaṃ kusalakammaṃ santāne tathāladdhaparibhāvanaṃ piṇḍībhūtaṃ viya, rāsībhūtaṃ viya ca hoti. Vipākaṃ pati saṃhaccakāribhāvattā cakkavāḷaṃ atisambādhaṃ bhavaggaṃ atinīcaṃ, sace pane taṃ rūpaṃ siyāti adhippāyo. Vipulattāti mahantattā. Yasmā pana taṃ kammaṃ mettākaruṇāsatisampajaññāhi pariggahitatāya durasamussāritaṃ pamāṇakaraṇadhammanti pamāṇarahitatāya 『『appamāṇa』』nti vattabbataṃ arahati, tasmā 『『appamāṇattā』』ti vuttaṃ.

我來為您直譯這段巴利文： 以此施故施,即舍離思。"施依"即以施物應分作舍離施。"分施作依"即以彼與自分與他分施,如是轉思。"戒受"即善受持轉戒義。為示彼轉時說"滿時"。以母益為孝母,依何法說彼"孝母",彼孝母性故說"于母應作事"。此理于"孝父性"等。"某某"即互異余,彼等說善故說"如是"。"增上善"即勝善,彼勝性依上上。此中增上善至上,依上理此處意,為示此說"有善,有增上善"等。豈非慧波羅蜜攝智資糧善法無譬喻為一切智智得緣善,此生大士相福資糧何如是說?因一切大菩薩相續波羅蜜法為一切智智得緣故。從大發愿大士作何福,一切彼迴向正等覺得。故資糧修習、長時修習、相續修習、恭敬修習四修習與四住持圓滿相應次第成大菩提住。 "一次"以"亦"字攝多次作異類間。"數作"即多作。"積聚"即上上增長。"總作"即成總。"聚作"即成聚。數數轉善業于相續如是得熏修如成總如成聚。因對果和合作故輪圍太狹有頂太低,若彼色應如是意。"廣"即大。因彼業以慈悲念正知攝故難等舉量作法故無量應說,故說"無量"。

Adhibhavatīti phalassa uḷārabhāvena abhibhuyya tiṭṭhati. Atthato paṇītapaṇītānaṃ bhogānaṃ paṭilābho evāti āha 『『atirekaṃ labhatī』』ti. Adhigacchatīti vindati, nibbattamānova tena samannāgato hotīti attho. Ekadesena aphusitvā sabbappadesehi phusanato sabbappadesehi phusantiyo etesaṃ pādatalānaṃ santīti 『『sabbāvantehi pādatalehī』』ti vuttaṃ. Yathā nikkhipane sabbe pādatalappadesā saṃhaccakārino aninnatāya samabhāvato, evaṃ uddharaṇepīti vuttaṃ 『『samaṃ phusati, samaṃ uddharatī』』ti. Idāni imassa mahāpurisalakkhaṇassa samadhigamena laddhabbanissandaphalavibhāvanamukhena ānubhāvaṃ vibhāvetuṃ 『『sacepi hī』』tiādi vuttaṃ. Tattha narakanti āvāṭaṃ. Anto pavisati samabhāvāpattiyā. 『『Cakkalakkhaṇenapatiṭṭhātabbaṭṭhāna』』nti idaṃ yaṃ bhūmippadesaṃ pādatalaṃ phusati, tattha cakkalakkhaṇampi phusanavasena patiṭṭhātīti katvā vuttaṃ. Tassa pana tathā patiṭṭhānaṃ suppatiṭṭhitapādatāya evāti suppatiṭṭhitapādatāya ānubhāvakittane 『『lakkhaṇantarānayanaṃ kimatthiya』』nti na cintetabbaṃ. Sīlatejenāti sīlappabhāvena. Puññatejenāti kusalappabhāvena. Dhammatejenāti ñāṇappabhāvena. Tīhipi padehi bhagavato buddhabhūtassa dhammā gahitā, 『『dasannaṃ pāramīna』』nti iminā buddhakaradhammā gahitā.

202.Mahāsamuddova sīmā sabbabhūmissarabhāvato. 『『Akhilamanimittamakaṇṭaka』』nti tīhipi padehi theyyābhāvova vuttoti āha 『『niccora』』ntiādi . Kharasamphassaṭṭhenāti ghaṭṭanena dukkhasamphassabhāvena khilāti. Upaddavapaccayaṭṭhenāti anatthahetutāya nimittāti. 『『Akhila』』ntiādinā ekacārīhi corābhāvo vutto, 『『nirabbuda』』nti iminā pana gaṇabandhavasena vicaraṇacorābhāvo vuttoti dassetuṃ 『『gumbaṃ gumbaṃ hutvā』』tiādi vuttaṃ. Avikkhambhanīyoti na vibandhanīyo kenaci appaṭibāhanīyo ṭhānato anikkaḍḍhanīyo. Paṭipakkhaṃ aniṭṭhaṃ atthetīti paccatthiko, etena pākaṭabhāvena virodhaṃ akaronto veripuggalo vutto. Paṭiviruddho amitto paccāmitto, etena pākaṭabhāvena virodhaṃ karonto veripuggalo vutto. Vikkhambhetuṃ nāsakkhiṃsu, aññadatthu sayameva vighātabyasanaṃ pāpuṇiṃsu ceva sāvakattañca pavedesuṃ.

『『Kamma』』ntiādīsu kammaṃ nāma buddhabhāvaṃ uddissa katūpacito lakkhaṇasaṃvattaniyo puññasambhāro. Tenāha 『『satasahassakappādhikānī』』tiādi. Kammasarikkhakaṃ nāma tasseva puññasambhārassa karaṇakāle kenaci akampanīyassa daḷhāvatthitabhāvassa anucchaviko suppatiṭṭhitapādatāsaṅkhātassa lakkhaṇassa parehi avikkhambhanīyatāya ñāpakanimittabhāvo, svāyaṃ nimittabhāvo tasseva lakkhaṇassāti aṭṭhakathāyaṃ 『『kammasarikkhakaṃ nāma…pe… mahāpurisalakkhaṇa』』nti vuttaṃ. Ṭhānagamanesu pādānaṃ daḷhāvatthitabhāvo lakkhaṇaṃ nāma. Pādānaṃ bhūmiyaṃ samaṃ nikkhipanaṃ, pādatalānaṃ sabbabhāgehi phusanaṃ, samameva uddharaṇaṃ, tasmā suṭṭhu samaṃ sabbabhāgehi patiṭṭhitā pādā etassāti suppatiṭṭhitapādo, tassa bhāvo suppatiṭṭhitapādatāti vuccati lakkhaṇaṃ. Suṭṭhu samaṃ bhūmiyā phusaneneva hi nesaṃ tattha daḷhāvatthitabhāvo siddho, yaṃ 『『kammasarikkhaka』』nti vuttaṃ. Lakkhaṇānisaṃsoti lakkhaṇapaṭilābhassa udrayo, lakkhaṇasaṃvattaniyassa kammassa ānisaṃsaphalanti attho. Nissandaphalaṃ pana heṭṭhā bhāvitameva.

我來為您直譯這段巴利文： "勝出"即以果殊勝超勝住。實即殊勝財獲得故說"得超"。"證得"即得,生即具彼義。因非一分觸而一切分觸故有彼等足底全分觸故說"以具邊足底"。如放下一切足底分和合作不凹平等故,如是舉起亦故說"等觸,等舉"。今為示此大士相證得所得等流果門威力故說"若"等。此中"地獄"即坑。入內因得平等。"輪相立處"此說足底觸地處輪相亦依觸立。彼如是立唯依善立足,故善立足威力贊中"引余相何用"不應思。"戒力"即戒威。"福力"即善威。"法力"即智威。三句攝佛世尊法,"十波羅蜜"此攝成佛法。 202. 如大海邊因一切地自在故。以"無荒無相無刺"三句說無盜故說"無賊"等。"惡觸義"即以碰觸苦觸性荒。"災難緣義"即無益因性相。以"無荒"等說無獨行賊,以"無亂"說無群行賊故為示說"成群"等。"不可摧"即不可障礙任何不可遮止不可從處驅。"敵"即欲害對敵,此說不顯現敵對人。"反敵"即反對敵,此說顯現敵對人。不能摧,但自得損害災難且說弟子性。 于"業"等中,業即為佛性作積相轉福資糧。故說"十萬劫增"等。業等即彼福資糧作時不動固住相應善立足相他不可摧示相性,彼相性唯彼相故注說"業等即......大士相"。住行足固住性為相。足等於地放,足底一切分觸,等舉,故善平等一切分立足為彼故稱善立足,彼性稱善立足性為相。因善平等觸地即成彼等彼處固住,說"業等"。"相功德"即相得利,相轉業功德果義。等流果已修。

203.Kammādibhedeti kammakammasarikkhakalakkhaṇa lakkhaṇānisaṃsavisaññite vibhāge. Gāthābandhaṃ sandhāya vuttaṃ, attho pana apubbaṃ natthīti adhippāyo. Porāṇakattherāti aṭṭhakathācariyā. Vaṇṇanāgāthāti thomanāgāthā vuttamevatthaṃ gahetvā thomanāvasena pavattattā. Aparabhāgetherā nāma pāḷiṃ, aṭṭhakathañca potthakāropanavasena samāgatā mahātherā, ye sāṭṭhakathaṃ piṭakattayaṃ potthakāruḷhaṃ katvā saddhammaṃ addhaniyaciraṭṭhitikaṃ akaṃsu. Ekapadikoti 『『daḷhasamādāno ahosī』』tiādipāṭhe ekekapadagāhī. Atthuddhāroti tadatthassa sukhaggahaṇatthaṃ gāthābandhavasena uddharaṇato atthuddhārabhūto, tayidaṃ pāḷiyaṃ āgatapadāni gahetvā gāthābandhavasena tadatthavicāraṇabhāvadassanaṃ, na pana dhammabhaṇḍāgārikena ṭhapitabhāvapaṭikkhipananti daṭṭhabbaṃ.

Kusaladhammānaṃ vacīsaccassa bahukārataṃ, tappaṭipakkhassa ca musāvādassa mahāsāvajjataṃ dassetuṃ anantarameva kusalakammapathadhamme vadantopi tato vacīsaccaṃ nīharitvā katheti sacceti vā sannidhāneva 『『dhamme』』ti vuccamānā kusalakammapathadhammā eva yuttāti vuttaṃ 『『dhammeti dasakusalakammapathadhamme』』ti. Gobalībaddañāyena vā ettha attho veditabbo. Indriyadamaneti indriyasaṃvare. Kusalakammapathagghaṇenassa vārittasīlameva gahitanti itarampi saṅgahetvā dassetuṃ saṃyamasseva gahaṇaṃ katanti 『『saṃyameti sīlasaṃyame』』ti vuttaṃ. Suci vuccati puggalo yassa dhammassa vasena, taṃ soceyyaṃ, kāyasucaritādi. Etasseva hi vibhāgassa dassanatthaṃ vuttampi cetaṃ puna vuttaṃ, manosoceyyaggahaṇena vā jhānādiuttarimanussadhammānampi saṅgaṇhanatthaṃ soceyyaggahaṇaṃ. Ālayabhūtanti samathavipassanānaṃ adhiṭṭhānabhūtaṃ. Uposathakammanti uposathadivase samādiyitvā samācaritabbaṃ puññakammaṃ uposatho sahacaraṇañāyena. 『『Avihiṃsāyāti sattānaṃ aviheṭhanāyā』』ti vadanti, taṃ pana sīlaggahaṇeneva gahitaṃ. Tasmā avihiṃsāyāti karuṇāyāti attho. Avihiṃsāggahaṇeneva cettha appamaññāsāmaññena cattāropi brahmavihārā upacārāvatthā gahitā lakkhaṇahāranayena. Sakalanti anavasesaṃ paripuṇṇaṃ. Evamettha kāmāvacarattabhāvapariyāpannattā lakkhaṇassa taṃsaṃvattanikakāmāvacarakusaladhammā eva pāramitāsaṅgahapuññasambhārabhūtakāyasucaritādīhi dvādasadhā vibhattā eva. Gāthāyaṃ 『『sacce』』tiādinā dasadhā saṅgayha dassitā. Esa nayo sesalakkhaṇepi.

Aṃnubhīti gāthāsukhatthaṃ akāraṃ sānunāsikaṃ katvā vuttaṃ. Byañjanāni lakkhaṇāni ācikkhantīti veyañjanikā.Vikkhambhetabbanti paṭibāhitabbaṃ tassāti mahāpurisassa, tassa vā mahāpurisalakkhaṇassa. Lakkhaṇasīsena cettha taṃsaṃvattanikapuññasambhāro vuccati.

Pādatalacakkalakkhaṇavaṇṇanā

我來為您直譯這段巴利文： 203. "業等差別"即業、業等、相、相功德名差別。關於偈頌說,義無新義。"古長老"即注師。"贊偈"即頌偈因取已說義依贊轉。"后長老"即依經、注書寫集會大長老,彼等作有注三藏書寫而使正法長住。"單句"即于"固受持"等文一一句取。"義出"即為彼義易取依偈頌出成義出,此顯示取經來句依偈頌彼義觀察性,不見法藏師置性遮止。 為示善法語諦多助,彼對治妄語大罪,次說善業道法從彼出語諦說真故近"法"說善業道法應故說"法即十善業道法"。或此義應知如牛跡理。"根調伏"即根律儀。以善業道攝彼離戒,為示攝余故攝律儀故說"律儀即戒律儀"。"凈"說人依何法,彼凈性,身善行等。唯此差別示故說此復說,或以意凈攝禪等上人法故攝凈。"所依"即止觀住立。"布薩業"即布薩日受持應作福業布薩共行理。說"不害即有情不惱害",彼已以戒攝。故不害即悲義。以不害攝此依相攝理四梵住近分。"全"即無餘圓滿。如是此因屬欲界身故相,彼轉欲界善法以波羅蜜攝福資糧身善行等分十二。偈中以"真"等攝十示。此理余相亦。 "阿姆"依偈安樂義作有鼻音說。相占師說相。"應摧"即應遮彼大士,或彼大士相。以相首說彼相轉福資糧。 足底輪相釋

204.Bhayaṃ nāma bhīti, taṃ pana ubbijjanākārena, uttasanākārena ca pavattiyā duvidhanti āha 『『ubbegabhayañceva uttāsabhayañcā』』ti. Tadubhayampi bhayaṃ vibhāgena dassetuṃ 『『tatthā』』tiādi vuttaṃ. Apanūditāti yathā corādayo viluppanabandhanādīni parassa na karonti, katañca paccāharaṇādinā paṭipākatikaṃ hoti, evaṃ yathā ca caṇḍahatthiādayo dūrato parivajjitā honti, aparivajjite tassa yathā ṭhāne ṭhitehi abhibhavo na hoti, evaṃ apanūditā. Ativāhetīti atikkāmeti. Taṃ ṭhānanti taṃ sāsaṅkaṭṭhānaṃ. Asakkontānanti upayogatthe sāmivacanaṃ, asakkonteti attho. Asakkontānanti vā anādare sāmivacanaṃ. Saha parivārenāti saparivāraṃ. Tattha kiñci deyyadhammaṃ dento yadā tassa parivārabhāvena aññampi deyyadhammaṃ deti, evaṃ tassa taṃ dānamayaṃ puññaṃ saparivāraṃ nāma hoti.

Tamatthaṃ vitthārena dassetuṃ 『『tattha anna』』ntiādi vuttaṃ. Tattha yathā deyyadhammaṃ tassa annadānassa parivāro, evaṃ tassa sakkaccakaraṇaṃ pīti dassento 『『atha kho』』tiādimāha. Yāgubhattaṃ datvāva adāsīti yojanā. Esa nayo ito paratopi. Suttaṃ vaṭṭetīti cīvarassa sibbanasuttakaṃ duvaṭṭativaṭṭādivasena vaṭṭitaṃ akāsi. Rajananti alliādirajanavatthuṃ. Paṇḍupalāsanti rajanupagameva paṇḍuvaṇṇaṃ palāsaṃ.

Heṭṭhimānīti annādīni cattāri. Nisadaggahaṇeneva nisadapotopi gahito. Cīnapiṭṭhaṃ sindhurakacuṇṇaṃ. Kojavanti uddalomiekantalomiādikojavattharaṇa. Suvibhattaantarānīti suṭṭhu vibhattaantarāni, etena cakkāvayavaṭṭhānānaṃ suparicchinnataṃ dasseti.

Laddhābhisekā khattiyā attano vijite visavitāya brāhmaṇādike catūhi saṅgahavatthūhi rañjetuṃ sakkonti, na itarāti āha 『『rājānoti abhisittā』』ti. Rājato yathāladdhagāmanigamādiṃ issaravatāya bhuñjantīti bhojakā, tādiso bhogo etesaṃ atthi , tattha vā niyuttāti bhogikā, te eva 『『bhogiyā』』ti vuttā. Saparivāraṃ dānanti vuttanayena saparivāradānaṃ. Jānātūti 『『sadevako loko jānātū』』ti iminā viya adhippāyena nibbattaṃ cakkalakkhaṇanti lakkhaṇasseva kammasarikkhatā dassitā. Evaṃ sati tikameva siyā, na catukkaṃ, tasmā cakkalakkhaṇassa mahāparivāratāya ñāpakanimittabhāvo kammasarikkhakaṃ nāma. Tenevāha 『『saparivāraṃ…pe… jānātūti nibbatta』』nti. 『『Dīghāyukatāya taṃ nimitta』』nti (dī. ni. 3.207) ca vakkhati, tathā 『『taṃ lakkhaṇaṃ bhavati tadatthajotaka』』nti (dī. ni. 3.221) ca. Nissandaphalaṃ pana paṭipakkhābhibhavo daṭṭhabbo. Tenevāha gāthāyaṃ 『『sattumaddano』』ti.

我來為您直譯這段巴利文： 204. "怖"即懼,彼依驚嚇相、恐怖相轉二種故說"驚怖及恐怖"。為以差別示彼二怖說"此中"等。"除遣"即如賊等不作搶奪縛等於他,作亦以還等恢復,如是如惡象等遠離,不離其如所住不被勝,如是除遣。"超越"即超出。"彼處"即彼有畏處。"不能者"對格詞屬格,即不能義。或"不能者"不敬屬格。"與眷屬"即有眷屬。此中施某施物時若施其眷屬性其他施物,如是彼施福有眷屬。 為廣示彼義說"此中食"等。此中如施物為彼食施眷屬,如是彼恭敬作為示說"然"等。施粥飯已施,此配合。此理於後亦。"捻線"即衣縫線作二捻等捻。"染"即膽等染物。"黃葉"即可染黃色葉。 "下"即食等四。以石磨攝石磨子。支那粉即辛頭羅粉。"褐毯"即羊毛單毛等褐覆。"善分間"即善分間,此示輪支處善界定。 得灌頂剎帝利能以四攝事染自界內婆羅門等,非余故說"王即灌頂"。享依王所得村鎮等威力故享者,彼等有彼享,或司彼故享官,彼即說"享者"。"有眷屬施"即如說有眷屬施。"知"即如"天人世間知"此意生輪相故示唯相業等性。如是唯有三非四,故輪相大眷屬能知相性名業等。故說"有眷屬......知生"。又說"彼長壽相"及"彼相有顯彼義"。等流果應見勝對礙。故偈說"摧敵"。

205.Etanti etaṃ gāthābandhabhūtaṃ vacanaṃ, taṃ panatthato gāthā evāti āha 『『imā tadatthaparidīpanā gāthā vuccantī』』ti.

Puratthāti vā 『『pure』』ti vuttatopi pubbe. Yasmā mahāpuriso na atītāya ekajātiyaṃ, nāpi katipayajātīsu, atha kho purimapurimatarāsu tathāva paṭipanno, tasmā tattha paṭipattiṃ dassetuṃ 『『pure puratthā』』ti vuttaṃ. Imissāpi jātiyaṃ atītakālavasena 『『purepuratthā』』ti vattuṃ labbhāti tato visesanatthaṃ 『『purimāsu jātīsū』』ti vuttanti āha 『『imissā』』tiādi. Keci 『『imissā jātiyā pubbe tusitadevaloke katakammapaṭikkhepavacana』』nti vadanti, taṃ tesaṃ matimattaṃ tattha tādisassa katakammassa abhāvato. Apanūdanoti apanetā. Adhimuttoti yuttapayutto.

Puññakammenāti dānādipuññakammena. Evaṃ santeti satamattena puññakammena ekekaṃ lakkhaṇaṃ nibbatteyya, evaṃ sati. Na rocayiṃsūti kevalaṃ satamattena puññakammena lakkhaṇanibbattiṃ na rocayiṃsu aṭṭhakathācariyā. Kathaṃ pana rocayiṃsūti āha 『『anantesu panā』』tiādi. Ekekaṃ kammanti ekekaṃ dānādipubbakammaṃ. Ekekaṃ sataguṇaṃ katvāti anantāsu lokadhātūsu yattakā sattā, tehi sabbehi paccekaṃ satakkhattuṃ katāni dānādipuññakammāni yattakāni, tato ekekaṃ puññakammaṃ mahāsattena sataguṇaṃ kataṃ 『『sata』』nti adhippetaṃ, tasmā idha sata-saddo bahubhāvapariyāyo, na saṅkhyāvacanoti dasseti 『『satagghi sataṃ devamanussā』』tiādīsu viya. Tenāha 『『tasmā satapuññalakkhaṇoti imamatthaṃ rocayiṃsū』』ti.

Āyatapaṇhitāditilakkhaṇavaṇṇanā

206.Sarasacuti nāma jātassa sattassa yāvajīvaṃ jīvitvā pakatiyā maraṇaṃ. Ākaḍḍhajiyassa dhanudaṇḍassa viya pādānaṃ antomukhaṃ kuṭilatāya antovaṅkapādatā. Bahimukhaṃ kuṭilatāya bahivaṅkapādatā. Pādatalassa majjhe ūnatāya ukkuṭikapādatā. Aggapādena khañjanakā aggakoṇḍā. Paṇhippadesena khañjanakā paṇhikoṇḍā. Unnatakāyenāti anonatabhāvena samussitasarīrena . Muṭṭhikatahatthāti āvudhādīnaṃ gahaṇatthaṃ katamuṭṭhihatthā. Phaṇahatthakāti aññamaññaṃ saṃsaṭṭhaṅgulihatthā. Idamettha kammasarikkhakanti idaṃ imesaṃ tiṇṇampi lakkhaṇānaṃ tathāgatassa dīghāyukatāya ñāpakanimittabhāvo ettha āyatapaṇhitā, dīghaṅgulitā brahmujugattatāti etasmiṃ lakkhaṇattaye kammasarikkhakattaṃ. Nissandaphalaṃ pana anantarāyatādi daṭṭhabbaṃ.

1. Bhāyitabbavatthunimittaṃ uppajjamānampi bhayaṃ attasinehahetukaṃ pahīnasinehassa tadabhāvatoti āha 『『yathā mayhaṃ maraṇato bhayaṃ mama jīvitaṃ piya』』nti. Suciṇṇenāti suṭṭhu katūpacitena sucaritakammunā.

Cavitvāti saggato cavitvā. 『『Sujātagatto subhujo』』ti ādayo sarīrāvayavaguṇā imehi lakkhaṇehi avinābhāvinoti dassetuṃ vuttā. Cirayapanāyāti attabhāvassa cirakālaṃ pavattanāya. Tenāha 『『dīghāyukabhāvāyā』』ti. Tatoti cakkavattī hutvā yāpanato. Vasippattoti jhānādīsu vasībhāvañceva cetovasibhāvañca patto hutvā, kathaṃ iddhibhāvanāya iddhipādabhāvanāyāti attho. Yāpeti cirataranti yojanā.

Sattussadatālakkhaṇavaṇṇanā

我來為您直譯這段巴利文： 205. "此"即此偈頌語,彼義即偈故說"說此義明偈"。 "前"或"前"說亦前。因大士非過去一生,亦非少數生,然前前如是行,故為示彼行說"前前"。此生亦依過去時說"前前"可,故為差別說"前生"故說"此"等。有說"此生前兜率天所作業遮止語",彼唯彼等意因彼如是所作業無。"除"即除者。"趣向"即相應。 "福業"即施等福業。"如是"即百量福業生一一相,如是。"不喜"即注師不喜僅百量福業相生。何故喜說"然無量"等。"一一業"即一一施等前業。"一一作百倍"即無量世界所有有情,彼等一切各百次作施等福業幾許,從彼一一福業大士作百倍說"百",故此百字多性,非數說如"百值百天人"等。故說"故喜百福相此義"。 足跟長等三相釋 206. "自死"即生有情盡壽活依自然死。如牽弓弓杖足內向曲內曲足。外向曲外曲足。足底中凹蹺足。前足跛前跛。跟處跛跟跛。"直身"即不曲以直身。"握拳手"即為握武器等作握拳手。"蛇手"即互纏指手。"此此業等"即此此三相如來長壽能知相性於此足跟長、指長、身直此三相業等性。等流果應見無障等。 207. 可怖事緣生怖亦依自愛因,舍愛彼無故說"如我死怖我命愛"。"善積"即善作增善行業。 "死"即天死。"善生支善臂"等身支功德示與此相不離故說。"長時"即身體長時轉。故說"長壽性"。"彼"即作轉輪王活命。"得自在"即得禪等自在及心自在,云何神變修神足修義。配合"活甚久"。 七隆起相釋

1. Raso jāto etesanti rasitāni, mahārasāni. Tenāha 『『rasasampannāna』』nti. Piṭṭhakhajjakādīnīti pūpasakkhalimodakādīni. Ādi-saddena pana kadaliphalādiṃ saṅgaṇhāti. Piṭṭhaṃ pakkhipitvā pacitabbapāyasaṃ piṭṭhapāyasaṃ. Ādi-saddena tathārūpabhojjayāguādiṃ saṅgaṇhāti.

Idha kammasarikkhakaṃ nāma sattussadatālakkhaṇassa paṇītalābhitāya ñāpakanimittabhāvo. Iminā nayena tattha tattha lakkhaṇe kammasarikkhakaṃ niddhāretvā yojetabbaṃ.

209.Uttamo aggarasadāyakoti sabbasattānaṃ uttamo lokanātho aggānaṃ paṇītānaṃ rasānaṃ dāyako. Uttamānaṃ aggarasānanti paṇītesupi paṇītarasānaṃ. Khajjabhojjādijotakanti khajjabhojjādilābhajotakaṃ. Lābhasaṃvattanikassa kammassa phalaṃ 『『lābhasaṃvattanika』』nti kāraṇūpacārena vadati. Tadatthajotakanti vā tassa paṇītabhojanadāyakattasaṅkhātassa atthassa jotakaṃ. Tadādhigacchatīti ettha ā-kāro nipātamattanti āha 『『taṃ adhigacchatī』』ti. Lābhiruttamanti ra-kāro padasandhikaro.

Karacaraṇādilakkhaṇavaṇṇanā

210.Pabbajitaparikkhāraṃ pattacīvarādiṃ gihiparikkhāraṃ vatthāvudhayānasayanādiṃ.

Sabbanti sabbaṃ upakāraṃ. Makkhetvā nāseti makkhibhāve ṭhatvā. Telena viya makkhetīti satadhotatelena makkheti viya. Atthasaṃvaḍḍhanakathāyāti hitāvahakathāya. Kathāgahaṇañcettha nidassanamattaṃ. Paresaṃ hitāvaho kāyapayogopi atthacariyā. Aṭṭhakathāyaṃ pana vacīpayogavaseneva atthacariyā vuttā.

Samānattatāyāti sadisabhāve samānaṭṭhāne ṭhapanena, taṃ panassa samānaṭṭhāne ṭhapanaṃ attasadisatākaraṇaṃ, sukhena ekasambhogatā, attano sukhuppattiyaṃ; tassa ca dukkhuppattiyaṃ tena attano ekasambhogatāti āha 『『samānasukhadukkhabhāvenā』』ti. Sā ca samānasukhadukkhatā ekato nisajjādinā pākaṭā hotīti taṃ dassento 『『ekāsane』』tiādimāha. Na hi sakkā ekaparibhogo kātuṃ jātiyā hīnattā. Tathā akariyamāneca so kujjhati bhogena adhikattā, tasmā dussaṅgaho. Na hi so ekaparibhogaṃ icchati jātiyā hīnabhāvato. Na akariyamāne ca kujjhati bhogena hīnabhāvato. Ubhohīti jātibhogehi. Sadisopi susaṅgaho ekasadisabhāveneva itarena saha ekaparibhogassa paccāsīsāya, akaraṇe ca tassa kujjhanassābhāvato. Adīyamānepi kismiñci āmise akariyamānepi saṅgahe. Na pāpakena cittena passati pesalabhāvato. Tato eva paribhogopi…pe… hoti.Evarūpanti gihī ce, ubhohi sadisaṃ; pabbajito ce, sīlavantanti adhippāyo.

Susaṅgahitāvahontīti suṭṭhu saṅgahitā eva honti daḷhabhattibhāvato. Tenāha 『『na bhijjantī』』ti.

Dānādisaṅgahakammanti dānādibhedaṃ parasaṅgaṇhanavasena pavattaṃ kusalakammaṃ.

我來為您直譯這段巴利文： 208. "有味"即有味,大味。故說"具味"。"麵食糧等"即糕餅莫達迦等。以等字攝香蕉果等。置面煮粥名面粥。以等字攝如是食粥等。 此中業等即七隆起相勝得能知相性。以此理于彼彼相應抉擇配業等。 209. "最上勝味施者"即一切有情最上世間導師勝妙味施者。"最上勝味"即妙中妙味。"示食嚼等"即示食嚼等得。以因稱說得生名"得生"。或"示彼義"即示彼施勝食義。"得彼"此中長音僅虛字故說"得彼"。"得最上",羅字連字。 手足等相釋 210. 出家資具即缽衣等居士資具即衣武器車床等。 "一切"即一切利益。"污"即住污性。如油涂即如百洗油涂。"義增語"即有益語。語攝此僅示例。為他有益身業亦義行。注中唯依語業說義行。 "同等"即同性以置同處,彼置同處即作同己,一樂,己樂生;彼苦生己一樂故說"同苦樂性"。彼同苦樂以同坐等顯故示說"一座"等。不能作一受用因生下。如是不作彼怒因受用勝,故難攝。彼不欲一受用因生下性。不作不怒因受用下性。"二"即生受用。同亦善攝唯以一同性與他共一受用期,不作亦彼無怒故。不取亦某資具不作攝。不以噁心看因賢性。從彼受用亦......。"如是"即若居士,二同;若出家,持戒義。 "成善攝"即善攝因堅信性。故說"不破"。 "施等攝業"即施等差別依攝他轉善業。

211.Anavaññātena aparibhūtena sambhāvitena. Pamodo vuccati hāso, na appamodenāti ettha paṭisedhadvayena so eva vutto. So ca odagyasabhāvattā na dīno dhammūpasañhitattā na gabbhayuttoti āha 『『na dīnena na gabbhitenāti attho』』ti. Sattānaṃ agaṇhanaguṇenāti yojanā.

Atiruciranti ativiya rucirakataṃ, taṃ pana passantānaṃ pasādāvahanti āha 『『supāsādika』』nti. Suṭṭhu chekanti ativiya sundaraṃ. Vidhātabboti vidhātuṃ sandisituṃ sakkuṇeyyo. Piyaṃ vadatīti piyavadū yathā 『『sabbavidū』』ti. Sukhameva sukhatā, taṃ sukhataṃ. Dhammañcaanudhammañcāti lokuttaradhammañceva tassa anurūpapubbabhāgadhammañca.

Ussaṅkhapādādilakkhaṇavaṇṇanā

212.『『Atthūpasaṃhita』』nti iminā vaṭṭanissitā dhammakathā vuttāti āha 『『idhalokaparalokatthanissita』』nti. 『『Dhammūpasaṃhita』』nti iminā vivaṭṭanissitā, tasmā dasakusalakammapathā vivaṭṭasannissayā veditabbā. Nidaṃsesīti sandassesi te dhamme paccakkhe katvā pakāsesi. Nidaṃsanakathanti pākaṭakaraṇakathaṃ. Jeṭṭhaṭṭhena aggo, pāsaṃsaṭṭhena seṭṭho, pamukhaṭṭhena pāmokkho, padhānaṭṭhena uttamo, hitasukhatthikehi pakārato varaṇīyato rajanīyato pavaroti evaṃ atthavisesavācīnampi 『『aggo』』tiādīnaṃ padānaṃ bhāvatthassa bhedābhāvato 『『sabbāni aññamaññavevacanānī』』ti āha.

Uddhaṅgamanīyāti suṇantānaṃ uparūpari visesaṃ gamentīti uddhaṅgamanīyā. Saṅkhāya adho piṭṭhipādasamīpe eva patiṭṭhitattā adhosaṅkhā pādā etassāti adhosaṅkhapādo. Saṅkhāti ca gopphakānamidaṃ nāmaṃ.

213.Dhammadānayaññanti dhammadānasaṅkhātaṃ yaññaṃ.

Suṭṭhusaṇṭhitāti sammadeva saṇṭhitā. Piṭṭhipādassa upari pakatiaṅgulena caturaṅgule jaṅghāpadese nigūḷhā apaññāyamānarūpā hutvā ṭhitāti attho.

Eṇijaṅghalakkhaṇavaṇṇanā

214.Sippanti sikkhitabbaṭṭhena 『『sippa』』nti laddhanāmaṃ sattānaṃ jīvikāhetubhūtaṃ ājīvavidhiṃ. Jīvikatthaṃ, sattānaṃ upakāratthañca veditabbaṭṭhena vijjā, mantasatthādi. Caranti tena sugatiṃ, sukhañca gacchantīti caraṇaṃ. Kammassakatāñāṇaṃ uttarapadalopena 『『kamma』』nti vuttanti āha 『『kammanti kammassakatājānanapaññā』』ti. Tāni cevāti pubbe vuttahatthiādīni ceva. Satta ratanānīti muttādīni satta ratanāni. Ca-saddena rañño upabhogabhūtānaṃ vatthaseyyādīnaṃ saṅgaho. Rañño anucchavikānīti rañño paribhuñjanayogyāni. Sabbesanti 『『rājārahānī』』tiādinā vuttānaṃ sabbesaṃyeva ekajjhaṃ gahaṇaṃ. Buddhānaṃ parisā nāma odhiso anodhiso ca samitapāpā, tathatthāya paṭipannā ca hotīti vuttaṃ 『『samaṇānaṃ koṭṭhāsabhūtā catasso parisā』』ti.

Sippādivācananti sippānaṃ sikkhāpanaṃ. Pāḷiyampi hi 『『vācetā』』ti vācanasīsena sikkhāpanaṃ dassitaṃ. Ukkuṭikāsananti taṃtaṃveyyāvaccakaraṇena ukkuṭikassa nisajjā. Payojanavasena gehato gehaṃ gāmato gāmaṃ jaṅghāyo kilametvā pesanaṃ jaṅghapesanikā. Likhitvā pātitaṃ viya hoti aparipuṇṇabhāvato. Anupubbauggatavaṭṭitanti gopphakaṭṭhānato paṭṭhāya yāva jāṇuppadesā maṃsūpacayassa anukkamena samantato vaḍḍhitattā anupubbena uggataṃ hutvā suvaṭṭitaṃ. Eṇijaṅghalakkhaṇanti saṇṭhānamattena eṇimigajaṅghāsadisajaṅghalakkhaṇaṃ.

我來為您直譯這段巴利文： 211. "不輕"即不被輕,被尊。說喜為樂,"不不樂"此中雙遮說彼。彼由喜性非卑,由法相應非慢故說"非卑非慢義"。配合"不取有情德"。 "極可愛"即極作可愛,彼生見者凈故說"善凈"。"善巧"即極妙。"應作"即能作指示。"說愛"即愛語如"一切知"。樂即樂性,彼樂性。"法及隨法"即出世間法及彼相應前分法。 足高等相釋 212. 以"義相應"說輪迴依法語故說"此世他世義依"。以"法相應"說出離依,故十善業道應知出離所依。"示"即示現彼法作明顯開示。"示現語"即顯明語。首義為勝,贊義為最,上義為主,主義為上,由求益樂者如是應取應愛為勝,如是義差別語"勝"等詞義無差別故說"一切互同義"。 "向上"即聽者上上勝向上。因於腳掌附近住故足下踝有彼故下踝足。踝為踝骨名。 213. "法施祭"即名法施祭。 "善住"即正住。于足背上常指四指足脛處隱不見形而住義。 黃羚足脛相釋 214. "工"即因學義得名有情活命因活命方法。因應知利益有情義為明、咒術等。由彼行善趣樂故行。業自業知智略后詞說"業"故說"業即業自業知慧"。"彼等"即前說象等。"七寶"即珠等七寶。以及字攝王受用衣床等。"王適"即王受用應。"一切"即"王應"等說一切總攝。佛眾即限不限寂滅罪,為彼而行故說"沙門部分四眾"。 "工等說"即教工。經中以"說"說首示教。"蹲坐"即作彼彼侍者蹲坐。"足使者"即依用於家家鄉鄉疲勞足使。如劃落因不圓滿。"次第高圓"即從踝處始乃至膝處肉增次第周遍增故次增成善圓。"黃羚足脛相"即形相如黃羚足脛相。

215.『『Yatupaghātāyā』』ti ettha ta-kāro padasandhikaro, anunāsikalopena niddesoti āha 『『ya』』ntiādi. 『『Uddhaggalomā sukhumattacotthatā』』ti vuttattā codakena 『『kiṃ pana aññena kammena aññaṃ lakkhaṇaṃ nibbattatī』』ti codito, ācariyo 『『na nibbattatī』』ti vatvā 『『yadi evaṃ idha kasmā lakkhaṇantaraṃ kathita』』nti antolīnameva codanaṃ pariharanto 『『yaṃ pana nibbattatīti…pe… idha vutta』』nti āha. Tattha yaṃ pana nibbattatīti yaṃ lakkhaṇaṃ vuccamānalakkhaṇanibbattakena kammunā nibbattati. Taṃ anubyañjanaṃ hotīti taṃ lakkhaṇaṃ vuccamānassa lakkhaṇassa anukūlalakkhaṇaṃ nāma hoti. Tasmā tena kāraṇena idha eṇijaṅghalakkhaṇakathane 『『uddhaggalomā sukhumattacotthatā』』ti lakkhaṇantaraṃ vuttaṃ.

Sukhumacchavilakkhaṇavaṇṇanā

216.Samitapāpaṭṭhenasamaṇaṃ, na pabbajjāmattena. Bāhitapāpaṭṭhena brāhmaṇaṃ, na jātimattena.

Mahantānaṃ atthānaṃ pariggaṇhanato mahatī paññā etassāti mahāpañño. Sesapadesupi eseva nayoti āha 『『mahāpaññādīhi samannāgatoti attho』』ti. Nānattanti yāhi mahāpaññādīhi samannāgatattā bhagavā 『『mahāpañño』』tiādinā kittīyati, tāsaṃ mahāpaññādīnaṃ idaṃ nānattaṃ ayaṃ vemattatā.

Yassa kassaci visesato arūpadhammassa mahattaṃ nāma kiccasiddhiyā veditabbanti tadassā kiccasiddhiyā dassento 『『mahante sīlakkhandhe pariggaṇhātīti mahāpaññā』』tiādimāha. Tattha hetumahantatāya, paccayamahantatāya, nissayamahantatāya, pabhedamahantatāya, kiccamahantatāya, phalamahantatāya, ānisaṃsamahantatāya ca sīlakkhandhassa mahantabhāvo veditabbo. Tattha hetu alobhādayo. Paccayo hirottappasaddhāsativīriyādayo. Nissayo sāvakabodhipaccekabodhisammāsambodhiniyatatā, taṃsamaṅgino ca purisavisesā. Pabhedo cārittavārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhavidhamanaṃ. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge, (visuddhi. 1.6) ākaṅkheyyasuttādīsu (ma. ni.

我來為您直譯這段巴利文： 215. "為害彼"此中塔音連字,以鼻音省略說故說"彼"等。因說"上毛細皮覆"故問者問"何一業生一相",阿阇梨說"不生"已,如是"此何說余相"內含問答說"然生者......此說"。此中"然生者"即說相生業所生相。"彼隨相"即彼相名說相順相。故彼因此黃羚足脛相說中說"上毛細皮覆"余相。 細皮相釋 216. 以寂罪義沙門,非僅出家。以除罪義婆羅門,非僅生。 攝大義故有大慧為彼故大慧。余句此理故說"具大慧等義"。"差別"即以具大慧等故世尊稱"大慧"等,彼等大慧等此差別此異。 任何殊勝無色法大性應依業成知故示彼業成說"攝大戒蘊故大慧"等。此中應知因大性,緣大性,依大性,差別大性,業大性,果大性,功德大性故戒蘊大性。此中因無貪等。緣慚愧信念精進等。依聲聞菩提獨覺菩提正等菩提定性,及具彼人勝。差別行止等分。業以彼分等斷對礙。功德可愛可意等。此此略,廣見清凈道,欲經等。;

1.65) ca āgatanayeneva veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ vitthāretvā veditabbā. Ṭhānāṭhānānaṃ pana mahāvisayatāya, sā bahudhātukasutte āgatanayena veditabbā. Vihārasamāpattiyo samādhikkhandhaniddhāraṇanayena veditabbā. Ariyasaccānaṃ sakalasāsanasaṅgahato, so saccavibhaṅga- (vibha. 189) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189) āgatanayena, satipaṭṭhānā dīnaṃ satipaṭṭhānavibhaṅgādīsu, (vibha. 355) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 355) ca āgatanayena, sāmaññaphalānaṃ mahato hitassa, mahato sukhassa, mahato atthassa, mahato yogakkhemassa nibbattibhāvato, santapaṇītanipuṇaatakkāvacarapaṇḍitavedanīyabhāvato ca; abhiññānaṃ mahāsambhārato, mahāvisayato, mahākiccato, mahānubhāvato, mahānibbattito ca, nibbānassa madanimmadanādimahattasiddhito mahantatā veditabbā.

Puthupaññāti etthāpi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – nānākhandhesu ñāṇaṃ pavattatīti 『『ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmā』』ti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesupi 『『ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho. Ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho. Ekavidhena saññākkhandho. Ekavidhena saṅkhārakkhandho. Ekavidhena viññāṇakkhandho, bahuvidhena viññāṇakkhandho』』ti evaṃ ekekassa khandhassa atītādibhedavasenāpi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tathā 『『idaṃ cakkhāyatanaṃ nāma…pe...idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve catubhūmakā』』ti evaṃ āyatanānaṃ nānattaṃ paṭicca ñāṇaṃ pavattati. Nānādhātūsūti 『『ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve dhātuyo catubhūmikā』』ti evaṃ nānādhātūsu ñāṇaṃ pavattati, tayidaṃ upādinnakadhātuvasena vuttaṃ. Paccekabuddhānampi hi dvinnañca aggasāvakānaṃ upādinnakadhātūsu evaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati, tañca kho ekadesatova, na nippadesato. Anupādinnakadhātūnaṃ pana lakkhaṇādimattameva jānanti, na nānākaraṇaṃ. Sabbaññubuddhānameva pana 『『imāya nāmadhātuyā ussannattā imassa rukkhassa khandho seto, imassa kāḷo, imassa maṭṭho, imassa bahalattaco , imassa tanutaco. Imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ. Imassa pupphaṃ nīlaṃ, imassa pītakaṃ, lohitakaṃ, odātaṃ, sugandhaṃ, duggandhaṃ. Phalaṃ khuddakaṃ, mahantaṃ, dīghaṃ, vaṭṭaṃ, susaṇṭhānaṃ, dussaṇṭhānaṃ, maṭṭhaṃ, pharusaṃ, sugandhaṃ, duggandhaṃ, madhuraṃ, tittakaṃ, ambilaṃ, kaṭukaṃ, kasāvaṃ. Kaṇṭako tikhiṇo, atikhiṇo, ujuko, kuṭilo, kaṇho, nīlo, odāto hotī』』ti dhātunānattaṃ paṭicca ñāṇaṃ pavattati.

我來為您直譯這段巴利文： 依來修多智道應知。以此理如宜廣應知定蘊等大性。處非處因大境,彼應依多界經來道知。住定以定蘊抉擇理應知。聖諦因攝全教,彼應依諦分別及其注道,念住等依念住等分別及其注道,沙門果因生大利、大樂、大義、大離軛安穩,及寂靜、勝妙、細微、非思域、智者所證性;神通因大資糧、大境、大業、大威力、大生;涅槃因醉除醉等大性成應知。 "廣慧"此中亦應依說理知義。此差別 - 于異蘊智轉故"此名色蘊......此名識蘊"如是依五蘊差別智轉。于彼等亦"一種色蘊,十一種色蘊。一種受蘊,多種受蘊。一種想蘊。一種行蘊。一種識蘊,多種識蘊"如是依一一蘊過去等差別亦智轉。如是"此名眼處......此名法處。此中十處欲界,二四地"如是依處異智轉。"異界"即"此名眼界......此名意識界。此中十六界欲界,二界四地"如是于異界智轉,此依取界說。獨覺及二上首聲聞于取界如是依差別智轉,彼唯一分,非全分。無取界唯知相等,非差別。唯遍知佛"因此名界盛故此樹幹白,此黑,此光滑,此厚皮,此薄皮。此葉如是色形等。此花青,此黃、赤、白、香、臭。果小、大、長、圓、善形、惡形、光滑、粗澀、香、臭、甜、苦、酸、辛、澀。刺銳、不銳、直、曲、黑、青、白"依界異智轉。

Nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato ca nānāpabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgāni hi paccekaṃ paṭiccasamuppādasaññitāni. Tenāha saṅkhārapiṭake 『『dvādasa paccayā dvādasa paṭiccasamuppādā』』ti. Nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahitesu suññatabhāvesu tato eva itthipurisaattattaniyādivasena anupalabbhanasabhāvesu pakāresu. Ma-kāro hettha padasandhikaro. Nānāatthesūti atthapaṭisambhidāya visayabhūtesu paccayuppannādivasena nānāvidhesu atthesu. Dhammesūti dhammapaṭisambhidāya visayabhūtesu paccayādivasena nānāvidhesu dhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātesu nānāniruttīsu. Paṭibhānesūti atthapaṭisambhidādīsu visayabhūtesu 『『imāni ñāṇāni idamatthajotakānī』』ti (vibha. 726, 729, 731, 732, 734, 736, 739) tathā tathā paṭibhānato upatiṭṭhanato 『『paṭibhānānī』』ti laddhanāmesu nānāñāṇesu. 『『Puthunānāsīlakkhandhesū』』tiādīsu sīlassa puthuttaṃ vuttameva, itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha 『『puthujjanasādhāraṇe dhamme samatikkammā』』ti, tenassa madanimmadanādipariyāyena puthuttaṃ paridīpitaṃ hoti.

Evaṃ visayavasena paññāya mahattaṃ, puthuttaṃ dassetvā idāni sampayuttadhammavasena hāsabhāvaṃ, pavattiākāravasena javanabhāvaṃ, kiccavasena tikkhādibhāvaṃ dassetuṃ 『『katamā hāsapaññā』』tiādi vuttaṃ. Tattha hāsabahuloti pītibahulo. Sesapadāni tasseva vevacanāni. Sīlaṃ paripūretīti haṭṭhapahaṭṭho udaggudaggo hutvā ṭhapetvā indriyasaṃvaraṃ tassa visuṃ vuttattā anavasesasīlaṃ paripūreti. Pītisomanassasahagatā hi paññā abhirativasena ārammaṇe phullitavikasitā viya pavattati, na evaṃ upekkhāsahagatā. Puna sīlakkhandhanti ariyasīlakkhandhamāha. 『『Samādhikkhandha』』ntiādīsupi eseva nayo.

Sabbaṃ taṃ rūpaṃ aniccato khippaṃ javatīti yā rūpadhamme 『『aniccā』』ti sīghavegena pavattati, paṭipakkhadūrabhāvena pubbābhisaṅkhārassa sātisayattā indena vissaṭṭhavajiraṃ viya lakkhaṇaṃ avirajjhantī adandhāyantī rūpakkhandhe aniccalakkhaṇaṃ vegasā paṭivijjhati, sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ 『『rūpa』』ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva bhijjanato khayasabhāvattā. Bhayaṭṭhenāti bhayānakabhāvato. Asārakaṭṭhenāti asārakabhāvato attasāravirahato, niccasārādivirahato ca. Tulayitvāti tulanabhūtāya vipassanāpaññāya tuletvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīrayitvā. Vibhāvayitvāti yāthāvato pakāsetvā paccakkhaṃ katvā. Vibhūtaṃ katvāti pākaṭaṃ katvā. Rūpanirodheti rūpakkhandhanirodhahetubhūte nibbāne ninnapoṇapabbhārabhāvena. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ puna 『『rūpa』』ntiādi vuttaṃ. 『『Vuṭṭhānagāminivipassanāvasenā』』ti keci.

我來為您直譯這段巴利文： "異緣起"即依內外差別及異差別緣起支。因無明等支各名緣起。故行藏說"十二緣十二緣起"。"異空不得"即異自性無常實等空性,由此以女人男人我我所等不得自性諸相。此中瑪音連字。"異義"即義無礙解境依緣生等異種義。"法"即法無礙解境依緣等異種法。"詞"即彼等義法抉擇語名異詞。"辯"即義無礙等境依"此智明此義"如是如是辯故現故得名"辯"異智。"異多戒蘊"等中戒多性已說,余依說理易知故顯。然非異一涅槃,彼依假說應取多性故說"超凡夫共法",以此明彼醉除醉等差別多性。 如是依境示慧大性、多性已,今為示依相應法喜性,依轉相疾性,依業銳等性說"何喜慧"等。此中"多喜"即多喜。余句彼同義。"圓戒"即歡喜踴躍除根律儀彼別說故余戒圓滿。與喜樂俱慧如開敷現於所緣,不如舍俱。再"戒蘊"說聖戒蘊。"定蘊"等亦此理。 "一切彼色無常速疾"即於色法"無常"速轉,因對礙遠前加行勝如帝釋所擲金剛不錯不遲於色蘊通無常相速,彼名疾慧義。余句亦此理。如是依相所緣觀示疾慧已,為依強觀示說"色"等。此中"滅義"即隨所生處破故滅性。"怖義"即可怖性。"無實義"即無實性因無我實,及無常實等。"權衡"即以權衡觀慧權衡。"度量"即以彼度量度量。"觀察"即如實顯示現見。"顯明"即明顯。"色滅"即於色蘊滅因涅槃傾向趣向流向。今為依頂觀示疾慧再說"色"等。有說"依出起觀"。

Ñāṇassa tikkhabhāvo nāma savisesaṃ paṭipakkhapahānena veditabboti. 『『Khippaṃ kilese chindatīti tikkhapaññā』』ti vatvā te pana kilese vibhāgena dassento 『『uppannaṃ kāmavitakka』』ntiādimāha. Tikkhapañño khippābhiñño hoti, paṭipadā cassa na calatīti āha 『『ekasmiṃ āsane cattāro ariyamaggā…pe… adhigatā hontī』』tiādi.

『『Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā, saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā』』ti yāthāvato dassanena saccappaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ 『『sabbasaṅkhāresu ubbegabahulo hotī』』tiādi vuttaṃ. Tattha ubbegabahuloti vuttanayena sabbasaṅkhāresu abhiṇhapavattasaṃvego. Uttāsabahuloti ñāṇuttāsavasena sabbasaṅkhāresu bahuso utrāsamānaso , etena ādīnavānupassanamāha. 『『Ukkaṇṭhanabahulo』』ti pana iminā nibbidānupassanamāha , 『『aratibahulo』』tiādinā tassā eva aparāparuppattiṃ. Bahimukhoti sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho, tathā vā pavattitavimokkhamukho. Nibbijjhanaṃ nibbedho, so etissā atthi, nibbijjhatīti vā nibbedhikā, sā eva paññā nibbedhikapaññā. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayattā, uttānatthattā ca suviññeyyameva.

217.Pabbajitaṃ upāsitāti ettha yādisaṃ pabbajitaṃ upāsato paññāpaṭilābho hoti, taṃ dassetuṃ 『『paṇḍitaṃ pabbajita』』nti vuttaṃ. Upāsanañcettha upaṭṭhānavasena icchitaṃ, na upanisīdanamattenāti āha 『『payirupāsitā』』ti. Atthanti hitaṃ. Abbhantaraṃ karitvāti abbhantaragataṃ katvā. Tenāha 『『atthayutta』』nti. Bhāvanapuṃsakaniddeso cāyaṃ, hitūpasañhitaṃ katvāti attho. Antara-saddo vā cittapariyāyo 『『yassantarato na santi kopā』』tiādīsu (udā. 20) viya. Tasmā atthantaroti hitajjhāsayoti attho.

Paṭilābhatthāya gatenāti paṭilābhatthāya pavattena, paṭilābhasaṃvattaniyenāti attho. Uppāde ca nimitte ca chekāti uppādavidhimhi ceva nimittavidhimhi ca kusalā. Uppādanimittakovidatāsīsena cettha lakkhaṇakosallameva dasseti. Atha vā sesalakkhaṇānaṃ nibbattiyā buddhānaṃ, cakkavattīnañca uppādo anumīyati, yāni tehi laddhabbaānisaṃsāni nimittāni , tasmiṃ uppāde ca nimitte ca anuminanādivasena chekā nipuṇāti attho. Ñatvā passissatīti ñāṇena jānitvā passissati, na cakkhuviññāṇenāti adhippāyo.

Atthānusāsanīsūti atthānaṃ hitānaṃ anusāsanīsu. Yasmā anatthapaṭivajjanapubbikā sattānaṃ atthapaṭipatti, tasmā anatthopi paricchijja gahetabbo, jānitabbo cāti vuttaṃ 『『atthānatthaṃ pariggāhakāni ñāṇānī』』ti, yato 『『āyupāyakosallaṃ viya apāyakosallampi icchitabba』』nti vuttaṃ.

Suvaṇṇavaṇṇalakkhaṇavaṇṇanā

我來為您直譯這段巴利文： 智的銳性應以特勝斷對礙知故"速斷煩惱故銳慧"已,示彼等煩惱差別說"生欲尋"等。銳慧速通,其行不動故說"一座四聖道......得"等。 "一切行無常苦變法,有為緣生滅法壞法離貪法滅法"如實見故諦通成,非他故依因門示通達慧說"於一切行多懼"等。此中"多懼"即如說理於一切行數起懼。"多怖"即依智怖於一切行多怖心,此說過患觀。以"多厭"說厭觀,"多離"等說彼再再生。"外向"即向一切行外涅槃轉智向,如是轉解脫向。通達為通,彼有此,通達故通達,彼即慧通達慧。此中義未分別者,因前說理,顯義故易知。 217. "侍出家"此中示侍何出家得慧說"智者出家"。此中侍依近侍欲,非唯近坐故說"親近"。"義"即利。"作內"即作入內。故說"義相應"。此中性中顯,即作合利義。或內字心差別如"內無忿"等。故義內即利意樂義。 "為得行"即為得轉,生得義。"巧生相"即善生方及相方。以生相巧首示相善巧。或余相生由佛及轉輪王生推測,彼等應得功德相,于彼生及相依推度等巧細義。"知見"即以智知見,非眼識意。 "義訓誡"即利益訓誡。因離非義行前有情義行,故非義亦應攝取應知故說"攝義非義智",故說"如命方善巧亦欲非方善巧"。 金色相釋

1. Paṭisaṅkhānabalena kodhavinayena akkodhano, na bhāvanābalenāti dassetuṃ 『『na anāgāmimaggenā』』tiādi vuttaṃ. Evaṃ akkodhavasikattāti evaṃ maghamāṇavo viya na kodhavasaṃ gatattā. Nābhisajjīti kujjhanavaseneva na abhisajji. Yañhi kodhassa uppattiṭṭhānabhūte ārammaṇe upanāhassa paccayabhūtaṃ kujjhanavasena abhisajjanaṃ, taṃ idhādhippetaṃ, na lubbhanavasena. Tenāha 『『kuṭilakaṇṭako viyā』』tiādi. So hi yattha laggati, taṃ khobhento eva laggati. Tattha tatthāti tasmiṃ tasmiṃ mammaṭṭhāne. Mammanti phuṭṭhamattepi rujjanaṭṭhānaṃ. Pubbuppattikoti paṭhamuppanno. Tato balavataro byāpādo laddhāsevanatāya cittassa byāpajjanato. Tato balavatarāpatitthiyanāti sātisayaṃ laddhāsevanatāya tato byāpādāvatthāyapi balavatarā patitthiyanā paccatthikabhāvena thāmappattito.

Sukhumattharaṇādīti ādi-saddena paṇītabhojanīyādīnampi saṅgaho daṭṭhabbo bhojanadānassapi vaṇṇasampadānimittabhāvato. Tenāha bhagavā 『『bhojanaṃ bhikkhave dadamāno dāyako paṭiggāhakānaṃ…pe… āyuṃ deti, vaṇṇaṃ detī』』ti (a. ni. 5.37) tathā ca vakkhati 『『āmisadānena vā』』ti.

1. Ti adāsi. Devoti megho, pajjunno eva vā. Varataroti uttamataro. Pabbajjāya visadisāvatthādi bhāvato na pabbajjāti apabbajjā, gihibhāvo. Acchādenti kopīnaṃ paṭicchādenti etehīti acchādanāni, nivāsanāni, tesaṃ acchādanānañceva sesa vatthānañca kojavādi uttamapāvuraṇānañca. Vināsoti katassa kammassa avipaccitvā vināso.

Kosohitavatthaguyhalakkhaṇavaṇṇanā

220.Samānetāti sammadeva ānetā samāgametā. Rajje patiṭṭhitena sakkā kātuṃ bahubhatikasseva ijjhanato. Kattā nāma natthīti vajjaṃ paṭicchādentīti ānetvā sambandho, karonti vajjapaṭicchādanakammanti vā. Nanu vajjapaṭicchādanakammaṃ nāma sāvajjanti? Saccaṃ sāvajjaṃ saṃkiliṭṭhacittena paṭicchādentassa, idaṃ pana asaṃkiliṭṭhacittena parassa uppajjanakaanatthaṃ pariharaṇavasena pavattaṃ adhippetaṃ. 『『Ñātisaṅgahaṃ karontenā』』ti etena ñātatthacariyāvasena taṃ kammaṃ pavattatīti dasseti.

221.Amittatāpanāti amittānaṃ tapanasīlā, amittatāpanaṃ hotu vā mā vā evaṃsabhāvāti attho. Na hi cakkavattino puttānaṃ amittā nāma keci honti, ye te bhaveyyuṃ, cakkānubhāveneva sabbepi khattiyādayo anuvattakā tesaṃ bhavanti.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Parimaṇḍalādilakkhaṇavaṇṇanā

222.Samanti samānaṃ. Tena tena loke viññātaguṇena samaṃ samānaṃ jānāti, yato tattha paṭipajjanavidhināva itarasmiṃ paṭipajjati. Sayaṃ jānātīti aparaneyyo hutvā sayameva jānāti. Purisaṃ jānātīti vā 『『ayaṃ seṭṭho, ayaṃ majjhimo, ayaṃ nihīno』』ti taṃ taṃ purisaṃ yāthāvato jānāti. Purisavisesaṃ jānātīti tasmiṃ tasmiṃ purise vijjamānaṃ visesaṃ jānāti, yato tattha tattha anurūpadānapadānādipaṭipattiyā yuttapattakārī hoti. Tenāha 『『ayamidamarahatī』』tiādi.

Sampattipaṭilābhaṭṭhenāti diṭṭhadhammikādisampattīnaṃ paṭilābhāpanaṭṭhena. Samasaṅgahakammanti samaṃ jānitvā tadanurūpaṃ tassa tassa saṅgaṇhanakammaṃ.

223.Tulayitvāti tīrayitvā. Paṭivicinitvāti vīmaṃsitvā. Nipuṇayogato nipuṇā, ativiya nipuṇā atinipuṇā, sā pana tesaṃ nipuṇatā saṇhasukhumā paññāti āha 『『sukhumapaññā』』ti.

Sīhapubbaddhakāyādilakkhaṇavaṇṇanā

我來為您直譯這段巴利文： 218. 為示以思擇力斷忿不忿,非以修力故說"非不還道"等。"如是不忿自在"即如是如瑪伽摩納婆不為忿所制。"不惱"即唯不以忿惱。此中意指于忿生處所緣為結緣忿惱,非貪惱。故說"如曲刺"等。彼執處以動執。"此此"即彼彼要處。"要"即僅觸生痛處。"先生"即先起。彼貪更強因得習故心壞。彼更強執因極得習故於彼貪位亦更強執因得敵性力。 "細敷具等"以等字應見攝勝食等因施食亦色圓因。故世尊說"諸比丘,施食者施受者......壽,施色"等。如是將說"或以物施"。 219. 三施。"天"即云,或雨神。"更勝"即最上。因出家不同位等性非出家即不出家,在家。"覆"即以此覆隱,下衣,彼等覆及余衣毛毯等上衣覆。"壞"即所作業未熟壞。 藏覆相釋 220. "引"即善引集。住王位能作因多仆成就。"無作者"即配合"覆罪"或作覆罪業。豈覆罪業非有罪?實有罪對染心覆,此意說無染心轉避他生非義。以"作親攝"示彼業依親義行轉。 221. "惱敵"即惱敵性,有如是性不論惱敵與否義。轉輪王子實無名敵,若有,以輪威力一切剎帝利等皆隨順彼等。 初誦分釋竟。 圓滿等相釋 222. "等"即平等。以彼彼世所知德知平等,故依彼行道于余行。"自知"即不須他導自知。或"知人"即如實知"此勝,此中,此劣"彼彼人。"知人勝"即知彼彼人有勝,故於彼彼合施等行作應作。故說"此應此"等。 "得圓滿義"即生現等圓滿得義。"等攝業"即知平等依彼應攝彼彼業。 223. "衡"即度。"擇"即觀察。細用故細,極細故極細,彼等細性即細妙慧故說"細慧"。 獅前身等相釋;

224.Khemakāmoti anupaddavakāmo. Kammassakatāñāṇaṃ sattānaṃ vaḍḍhiāvahaṃ sabbasampattividhāyakanti āha 『『paññāyāti kammassakatāpaññāyā』』ti.

Samantaparipūrānīti samantato sabbabhāgehi paripuṇṇāni. Tato eva ahīnāni anūnāni. Dhanādīhīti dhanadhaññādīhi.

225.Okappanasaddhā saddheyyavatthuṃ okkanditvā pakkhanditvā saddahanasaddhā. Sā eva pasādanīyavatthusmimpi abhippasīdanavasena pavattiyā pasādasaddhā.Pariyattisavanenāti sattānaṃ hitasukhāvahāya pariyattiyā savanena. Dhāraṇaparicayādīnaṃ taṃmūlakattā tathā vuttaṃ. Etesanti saddhādīnaṃ. Saha hānadhammenāti sahānadhammo, na sahānadhammoti asahānadhammo, tassa bhāvo asahānadhammatā, taṃ asahānadhammataṃ, aparihāniyasabhāvanti attho.

Rasaggasaggitālakkhaṇavaṇṇanā

226.Tilaphalamattampi bhojanaṃ. Sabbattha pharatīti sabbā rasāharaṇiyo anussarantaṃ sabhāvena sabbasmiṃ kāye pharati. Samā hutvā vahantīti avisamā ujukā hutvā pavattanti.

Ārogyakaraṇakammanti arogabhāvakaraṃ sattānaṃ aviheṭhanakammaṃ. Madhurādibhedaṃ rasaṃ gasati harati etehi, sayameva vā taṃ gasanti gilanti anto pavesentīti rasaggasā, rasaggasānaṃ aggā rasaggasaggā, te ettha santīti rasaggasaggī, tadeva lakkhaṇaṃ. Bhavati hi abhinnepi vatthusmiṃ taggatavisesāvabodhanatthaṃ bhinnaṃ viya katvā vohāro yathā 『『silāputtakassa sarīra』』nti . Rasaggasaggitāsaṅkhātaṃ vā lakkhaṇaṃ rasaggasaggilakkhaṇaṃ.

227.Vadha-saddo 『『attānaṃ vadhitvā vadhitvā rodatī』』tiādīsu (pāci. 879) bādhanatthopi hotīti tato visesanatthaṃ 『『māraṇavadhenā』』ti vuttaṃ, māraṇasaṅkhātena vadhenāti attho. Bādhanattho eva vā vadha-saddo, māraṇena, bādhanena cāti attho. Ubbādhanāyāti bandhanāgāre pakkhipitvā uddhaṃ uddhaṃ bādhanena. Tenāha 『『bandhanāgārappavesanenā』』ti.

Abhinīlanettādilakkhaṇavaṇṇanā

我來為您直譯這段巴利文： 224. "欲安"即欲無難。業自業智生有情增長作一切圓滿故說"以慧即業自業慧"。 "周遍圓滿"即一切分周遍圓滿。由此無缺無減。"財等"即財谷等。 225. "信解信"即于應信事投入信入信信。彼即于凈信事依凈信轉故凈信。"聞教"即聞生有情利樂教。持熟等以彼為根故如是說。"彼等"即信等。"與衰法"即與衰法,非與衰法故不與衰法,彼性不與衰法性,彼不與衰法性,即不衰性義。 味勝受相釋 226. 如芝麻果量食。"遍一切"即一切味道逆流自性遍一切身。"平等運"即無不平正運轉。 "作無病業"即作無病有情無害業。以此取甜等別味,或自取彼令入內故味取,味取勝味取勝,此有彼故味勝受,彼即相。因雖無分為顯了彼德差別如分說如"石子身"。或名味勝受相味勝受相。 227. "害"字如"害己害己哭"等亦害義故為別義說"殺害",即名殺害義。或害字即害義,以殺以害義。"上害"即入牢獄上上害。故說"入牢獄"。 黑眼等相釋

228.Visaṭanti kujjhanavasena vinisaṭaṃ katvā. Tenāha 『『kakkaṭako viyā』』tiādi. Visācīti virūpaṃ sācitakaṃ, vijimhanti attho. Tenāha 『『vaṅkakkhikoṭiyā』』ti , kuṭilaakkhikoṭipātenāti attho. Viceyya pekkhitāti ujukaṃ anoloketvā diṭṭhipātaṃ vicāretvā oloketvā. Tenāha 『『yo kujjhitvā』』tiādi. Paroti kujjhito. Na oloketi taṃ sammukhā gacchantaṃ kujjhitvā na oloketi, parammukhā. Viteyyāti virūpaṃ tiriyaṃ, viññūnaṃ olokanakkamaṃ vītikkamitvāti attho. Jimhaṃ anoloketvā ujukaṃ olokanaṃ nāma kuṭilabhāvakarānaṃ pāpadhammānaṃ abhājanaujukatacittatasseva hotīti āha 『『ujumano hutvā ujuṃ pekkhitā』』ti. Yathā ca ujuṃ pekkhitā hotīti ānetvā sambandho. Pasaṭanti ummīlanavasena sammadeva patthaṭaṃ. Vipulaṃ vitthatanti tasseva vevacanaṃ. Piyaṃ piyāyitabbaṃ dassanaṃ olokanaṃ etassāti piyadassano.

Kāṇoti akkhīni nimmīletvā pekkhanako. Kākakkhīti kekarakkho. Vaṅkakkhīti jimhapekkhanako. Āvilakkhīti ākuladiṭṭhipāto. Nīlapītalohitasetakāḷavaṇṇānaṃ vasena pañcavaṇṇo. Tattha pītalohitavaṇṇā setamaṇḍalagatarājivasena, nīlasetakāḷavaṇṇā pana taṃtaṃmaṇḍalavaseneva veditabbā. 『『Pasādoti pana tesaṃ vaṇṇānaṃ pasannākāraṃ sandhāya vutta』』nti keci. Pañcavaṇṇo pasādoti pana yathāvuttapañcavaṇṇaparivāro, tehi vā paṭimaṇḍito pasādoti attho. Nettasampattikarānīti 『『pañcavaṇṇapasādatā tirohitavidūragatadassanasamatthatā』』ti evamādi cakkhusampadāya kāraṇāni. Lakkhaṇasatthe yuttāti lakkhaṇasatthe āyuttā sukusalā.

Uṇhīsasīsalakkhaṇavaṇṇanā

230.Pubbaṅgamoti ettha pubbaṅgamatā nāma pamukhatā, jeṭṭhaseṭṭhakabhāvo bahujanassa anuvattanīyatāti āha 『『gaṇajeṭṭhako』』tiādi.

Pubbaṅgamatāti pubbaṅgamassa kammaṃ. Yassa hi kāyasucaritādikammassa vasena mahāpuriso bahujanassa pubbaṅgamo ahosi, tadassa kammaṃ 『『pubbaṅgamatā』』ti adhippetaṃ, na pubbaṅgamabhāvo. Tenāha 『『idha kammaṃ nāma pubbaṅgamatā』』ti. Pītipāmojjenaparipuṇṇasīsoti pītiyā, pāmojjena ca sampuṇṇapaññāsīso bahulaṃ somanassasahagatañāṇasampayuttacittasamaṅgī eva hutvā vicarati. Mahāpurisoti mahāpurisajātiko.

231.Bahujananti sāmiatthe upayogavacananti āha 『『bahujanassā』』ti. Paribhuñjanaṭṭhena paṭibhogo, upayogavatthu paṭibhogo, tassa hitāti paṭibhogiyā. Desakālaṃ ñatvā tadupakaraṇūpaṭṭhānādi veyyāvaccakarā sattā. Abhiharantīti byāharanti. Tassa tassa veyyāvaccassa paṭiharaṇato pavattanakaraṇato paṭihāro, veyyāvaccakaro, tassa bhāvo paṭihārakanti āha 『『veyyāvaccakarabhāva』』nti. Visavanaṃ visavo, kāmakāro vasitā, so etassa atthīti visavīti āha 『『ciṇṇavasī』』ti.

Ekekalomatādilakkhaṇavaṇṇanā

232.Upavattatīti anukūlabhāvaṃ upecca vattati. Tenāha 『『ajjhāsayaṃ anuvattatī』』ti.

Ekekalomalakkhaṇanti ekekasmiṃ lomakūpe ekekalomatālakkhaṇaṃ. Ekekehi lomehīti aññesaṃ sarīre ekekasmimpi lomakūpe anekānipi lomāni uṭṭhahanti, na tathāgatassa. Tehi puna paccekaṃ lomakūpesu ekekeheva uppannehi kuṇḍalāvattehi padakkhiṇāvattakajātehi nicitaṃ viya sarīraṃ hotīti vuttaṃ 『『ekekalomūpacitaṅgavā』』ti.

Cattālīsādilakkhaṇavaṇṇanā

我來為您直譯這段巴利文： 228. "散"即依忿使散。故說"如蟹"等。"邪"即異形斜,即曲義。故說"曲眼角",即曲眼角視義。"擇視"即不直視擇視路視。故說"誰忿"等。"他"即所忿。不視彼面前行忿不視,背面。"異"即異形橫,即超越智者視法義。不曲直視名離曲性惡法直心者故說"直意直視"。如何直視者配合。"展"即依開展正。"廣大"即彼同義。"可喜"即彼視見可愛故可喜見。 "瞎"即閉眼視者。"烏眼"即鳶目。"曲眼"即歪視者。"濁眼"即亂視路。依青黃赤白黑色五色。此中黃赤色依白輪道線,青白黑色依彼彼輪應知。有說"凈即依彼等色凈相說"。五色凈即如說五色圍,或彼莊嚴凈義。"眼圓滿作"即"五色凈性見遠近能性"等如是眼圓因。"善相論"即相論精通善巧。 頂髻頭相釋 230. "前導"此中前導性即首性,上首勝性多人應隨故說"眾上首"等。 "前導性"即前導業。因彼身善行等業故大士為多人前導,彼業意謂"前導性",非前導性。故說"此業名前導性"。"喜悅滿頭"即喜與悅滿慧頭多為喜俱智相應心具轉。"大士"即大士種。 231. "多人"即賓格義主格故說"多人的"。依受用義受用,受用物受用,彼利故受用。知時地彼資具侍等服務者。"持來"即言說。因持來彼彼服務轉作故執事,服務者,彼性執事性故說"服務性"。行走即行,所欲自在,彼有此故行走故說"熟自在"。 各一毛等相釋 232. "隨轉"即近順性轉。故說"隨意樂轉"。 "各一毛相"即各一毛孔各一毛性相。"以各各毛"即余身一毛孔亦多毛生,如來不然。以彼又個別毛孔各一生螺旋右旋積如身故說"各一毛積身"。 四十等相釋

234.Abhinditabbaparisoti parehi kenaci saṅgahena saṅgahetvā, yuttikāraṇaṃ dassetvā vā na bhinditabbapariso.

Apisuṇavācāyāti upayogatthe sāmivacanaṃ, pesuññassa paṭipakkhabhūtaṃ kusalakammaṃ. Pisuṇā vācā etassāti pisuṇavāco, tassa pisuṇavācassa puggalassa. Aparipuṇṇāti cattārīsato ūnabhāvena na paripuṇṇā. Viraḷāti savivarā.

Pahūtajivhādilakkhaṇavaṇṇanā

236.Ādeyyavācoti ādaragāravavasena ādātabbavacano. 『『Evameta』』nti gahetabbavacano sirasā sampaṭicchitasāsano.

Baddhajivhāti yathā sukhena parivattati, evaṃ sirādīhi palibuddhajivhā. Gūḷhajivhāti rasabahalatāya gūḷhagaṇḍasadisajivhā. Dvijivhāti agge kappabhāvena dvidhābhūtajivhā. Mammanāti apparippuṭatalāpā. Kharapharusakakkasādivasena saddo bhijjati bhinnakāro hoti. Vicchinditvā pavattassaratāya chinnassarā vā. Anekākāratāya bhinnassarā vā. Kākassa viya amanuññassaratāya kākassarā vā. Madhuroti iṭṭhe, kammaphalena vatthuno suvisuddhattā. Pemanīyoti pītisañjanano, piyāyitabbo vā.

237.Akkosayuttattāti akkosupasañhitattā akkosavatthusahitattā. Ābādhakarinti ghaṭṭanavasena paresaṃ pīḷāvahaṃ. Bahuno janassa avamaddanato, pamaddābhāvakaraṇato vā bahujanappamaddanaṃ. Abāḷhanti vā ettha a-kāro vuddhiattho 『『asekkhā dhammā』』tiādīsu (dha. sa. tikamātikā 11) viya, tasmā ativiya bāḷhaṃ pharusaṃ giranti evamettha attho veditabbo. Na bhaṇīti cettha 『『na abhaṇi na bhaṇī』』ti saralopena niddeso. Susaṃhitanti suṭṭhu saṃhitaṃ. Kena pana suṭṭhu saṃhitaṃ? 『『Madhura』』nti anantarameva vuttattā madhuratāyāti viññāyati, kā panassa madhuratāti āha 『『suṭṭhu pemasaṃhita』』nti. Upayogaputhuttavisayo yaṃ vācā-saddoti āha 『『vācāyo』』ti, sā cassā upayogaputhuttavisayatā 『『hadayagāminiyo』』ti padena samānādhikaraṇatāya daṭṭhabbā. 『『Kaṇṇasukha』』nti pāṭhe bhāvanapuṃsakaniddesoyanti dassetuṃ 『『yathā』』tiādi vuttaṃ. Vedayathāti kālavipallāsenāyaṃ niddesoti āha 『『vedayitthā』』ti. Brahmassaratanti seṭṭhassarataṃ, brahmuno sarasadisassarataṃ vā. Bahūnaṃ bahunti bahūnaṃ janānaṃ bahuṃ subhaṇitanti yojanā.

Sīhahanulakkhaṇavaṇṇanā

238.Appadhaṃsikoti appadhaṃsiyo. Ya-kārassa hi ka-kāraṃ katvā ayaṃ niddeso yathā 『『niyyānikā dhammā』』ti (dha. sa. dukamātikā 97) guṇatoti attanā adhigataguṇato. Ṭhānatoti yathāṭhitaṭṭhānantarato.

Palāpakathāyāti samphappalāpakathāya. Antopaviṭṭhahanukā ekato, ubhato vā saṃkucitavisukā. Vaṅkahanukā ekapassena kuṭilavisukā. Pabbhārahanukā purato olambamānavisukā.

239.Vikiṇṇavacanā nāma samphappalāpino, tappaṭikkhepena avikiṇṇavacanā mahābodhisattā. Vācā eva tadatthādhigamupāyatāya 『『byāppatho』』ti vuttāti āha 『『avikiṇṇa…pe… vacanapatho assā』』ti. 『『Dvīhi dvīhī』』ti nayidaṃ āmeḍitavacanaṃ asamānādhikaraṇato, atha kho dvīhi diguṇatādassananti āha 『『dvīhi dvīhīti catūhī』』ti. Tasmā 『『dvidugamā』』ti catugamā vuttāti āha 『『catuppadāna』』nti. Tathāsabhāvoti yathāssa vuttanayena kenaci appadhaṃsiyatā hoti guṇehi, tathāsabhāvo.

Samadantādilakkhaṇavaṇṇanā

1. Visuddhasīlācāratāya parisuddhā samantato sabbathā vā suddhā puggalā parivārā etassāti parisuddhaparivāro.

我來為您直譯這段巴利文： 234. "不破眾"即不應他以任何攝受攝受,或示理因而破眾。 "不離間語"即賓格主格,離間對敵善業。"離間語"即此有離間語,彼離間語者。"不圓滿"即由少於四十不圓滿。"稀"即有間。 廣長舌等相釋 236. "受語"即依敬重應受語。"如是此"即應取語頭受教。 "縛舌"即如易轉如是為筋等障舌。"覆舌"即因味厚如覆頰舌。"雙舌"即端分性成二舌。"呢喃"即不清語。依粗澀刺等聲破碎變異。或因斷說聲斷聲。或因多相破聲。或如烏不悅聲烏聲。"甜"即可意,因業果物極凈。"可愛"即生喜,或應愛。 237. "具罵"即合罵因有罵事。"作惱"即依碰觸生他苦。因壓多人,或作無壓故多人壓。或此中阿音增義如"無學法"等,故此中應知義即極重粗語。"不語"此中"不不語不語"略音說。"善相應"即善相應。何善相應?因緊接說"甜"故知甜性,何彼甜性故說"善愛相應"。用格多性境語字故說"語",彼此用格多性境應觀"入心"詞等。"悅耳"句中性顯故說"如"等。"受"即時位易此說故說"受". "梵聲"即勝聲,或似梵聲。"多多"即結合"多人多善語"。 獅頜相釋 238. "不壞"即不可壞。以迦音為耶音此說如"出離法"。"德"即由自得德。"處"即由如住處間。 "廢語"即雜戲語。"入內頜"即一向或雙收頜。"曲頜"即一邊曲頜。"前傾頜"即前垂頜。 239. "散語"即雜戲語者,遮彼故非散語大菩薩。語即得彼義方便故說"道"故說"非散...語道彼"。"二二"此非重說因不等持,然示二倍故說"二二即四"。故說"二雙行"即四行故說"四步"。"如是性"即如彼如說理不可何壞德,如是性。 等齒等相釋 240. 因凈戒行故清凈,遍一切凈,或此有清凈圍者故清凈圍。

241.Pahāsīti tadaṅgavasena, vikkhambhanavasena ca pariccaji. Tidivaṃ tāvatiṃsabhavanaṃ puraṃ nagaraṃ etesanti tidivapurā, tāvatiṃsadevā, tesaṃ varo tidivapuravaro, indo. Tena tidivapuravarena. Tenāha 『『sakkenā』』ti. Lapanti kathenti etenāti lapanaṃ, mukhanti āha 『『lapanajanti mukhaja』』nti. Suṭṭhu dhavalatāya sukkā, īsakampi asaṃkiliṭṭhatāya suci. Sundarasaṇṭhānatāya suṭṭhu bhāvanato, vipassanato ca sobhanā. Kāmaṃ janānaṃ manussānaṃ nivāsanaṭṭhānādibhāvena patiṭṭhābhūto desaviseso 『『janapado』』ti vuccati, idha pana saparivāracatumahādīpasaññito sabbo padeso tathā vuttoti āha 『『cakkavāḷaparicchinno janapado』』ti. Nanu ca yathāvutto padeso samuddaparicchinno, na cakkavāḷapabbataparicchinnoti? So padeso cakkavāḷaparicchinnopi hotīti tathā vuttaṃ . Ye vā samuddanissitā, cakkavāḷapādanissitā ca sattā, tesaṃ te te padesā patiṭṭhāti tepi saṅgaṇhanto 『『cakkavāḷaparicchinno』』ti avoca. Cakkavāḷaparicchinnoti ca cakkavāḷena paricchinnoti evamettha attho daṭṭhabbo. Tassāti tassa cakkavattino. Puna tassāti tassa janapadassa. Bahujana sukhanti ettha paccattabahuvacanalopena bahujanaggahaṇanti āha 『『bahujanā』』ti. Yathā pana te hitasukhaṃ caranti, taṃ vidhiṃ dassetuṃ 『『samānasukhadukkhā hutvā』』ti vuttaṃ. Vigatapāpoti sabbaso samucchindanena viniddhutapāpadhammo. Daratho vuccati kāyiko, cetasiko ca pariḷāho. Tattha cetasikapariḷāho 『『vigatapāpo』』ti imināva vuttoti āha 『『vigatakāyikadarathakilamatho』』ti. Rāgādayo yasmiṃ santāne uppannā, tassa malīnabhāvakaraṇena malā. Kacavarabhāvena khilā. Sattānaṃ mahānatthakarattā visesato doso kalīti vuttaṃ 『『dosakalīnañcā』』ti. Panūdehīti samucchindanavasena sasantānato nīhārakehi, pajahanakehīti attho. Sesaṃ suviññeyyameva.

我來為您直譯這段巴利文： 241. "舍"即依分斷,依鎮伏而舍。三天即三十三天住所城城彼等故三天城,三十三天,彼等勝三天城勝,帝。由彼三天城勝。故說"帝釋"。以此語說故語,口故說"語生即口生"。善白性故白,少許無染故凈。善形性故善生,觀故妙。雖人人居住等性住立處差別說"人地",此中然以眷屬四大洲為名一切處如是說故說"輪圍限人地"。豈非如說處海限,非輪圍山限?彼處亦輪圍限故如是說。或住海,住輪圍山足諸有情,彼等彼等處住故攝彼等說"輪圍限"。輪圍限即輪圍所限如是此中應見義。"彼"即彼轉輪。又"彼"即彼人地。"多人樂"此中略主格多數故多人說故說"多人"。如何彼等行利樂,示彼法故說"為同樂苦"。"離惡"即一切斷除舍惡法。熱惱說身心熱惱。此中心熱惱以"離惡"說故說"離身熱惱疲"。貪等生相續,因作染性故垢。因如廢物故荒。因特作有情大損故瞋荒故說"瞋荒等"。"除"即依斷從自相續出,即斷義。余易知。

Ettha ca yasmā sabbesampi lakkhaṇānaṃ mahāpurisasantānagatapuññasambhārahetukabhāvena sabbaṃyeva taṃ puññakammaṃ sabbassa lakkhaṇassa kāraṇaṃ visiṭṭharūpattā phalassa. Na hi abhinnarūpakāraṇaṃ bhinnasabhāvassa phalassa paccayo bhavituṃ sakkoti, tasmā yassa yassa lakkhaṇassa yaṃ yaṃ puññakammaṃ visesakāraṇaṃ, taṃ taṃ vibhāgena dassentī ayaṃ desanā pavattā. Tattha yathā yādisaṃ kāyasucaritādipuññakammaṃ suppatiṭṭhitapādatāya kāraṇaṃ vuttaṃ, tādisameva 『『uṇhīsasīsatāya』』 kāraṇanti na sakkā vattuṃ daḷhasamādānatāvisiṭṭhassa tassa suppatiṭṭhitapādatāya kāraṇabhāvena vuttattā, itarassa ca pubbaṅgamatāvisiṭṭhassa vuttattā, evaṃ yādisaṃ āyatapaṇhitāya kāraṇaṃ, na tādisameva dīghaṅgulitāya, brahmujugattatāya ca kāraṇaṃ visiṭṭharūpattā phalassa. Na hi abhinnarūpakāraṇaṃ bhinnasabhāvassa phalassa paccayo bhavituṃ sakkoti. Tattha yathā ekeneva kammunā cakkhādinānindriyuppattiyaṃ avatthābhedato, sāmatthiyabhedato vā kammabhedo icchitabbo. Na hi yadavatthaṃ kammaṃ cakkhussa kāraṇaṃ, tadavatthameva sotādīnaṃ kāraṇaṃ hoti abhinnasāmatthiyaṃ vā, tasmā pañcāyatanikattabhāvapatthanābhūtā purimanipphannā kāmataṇhā paccayavasena visiṭṭhasabhāvā kammassa visiṭṭhasabhāvaphalanibbattanasamatthatāsādhanavasena paccayo hotīti ekampi anekavidhaphalanibbattanasamatthatāvasena anekarūpataṃ āpannaṃ viya hoti, evamidhāpi 『『ekampi pāṇātipātā veramaṇivasena pavattaṃ kusalakammaṃ āyatapaṇhitādīnaṃ tiṇṇampi lakkhaṇānaṃ nibbattakaṃ hotī』』ti vuccamānepi na koci virodho. Tena vuttaṃ 『『so tassa kammassa katattā…pe… imāni tīṇi mahāpurisalakkhaṇāni paṭilabhatī』』ti nānākammunā pana tesaṃ nibbattiyaṃ vattabbameva natthi, pāḷiyaṃ pana 『『tassa kammassā』』ti ekavacananiddeso sāmaññavasenāti daṭṭhabbo. Evañca katvā satapuññalakkhaṇavacanaṃ samatthitaṃ hoti. 『『Imāni dve mahāpurisalakkhaṇāni paṭilabhatī』』tiādīsupi eseva nayoti.

Lakkhaṇasuttavaṇṇanāya līnatthappakāsanā.

1. Siṅgālasuttavaṇṇanā

Nidānavaṇṇanā

1. Pākārena parikkhittanti padaṃ ānetvā sambandho. Gopuraṭṭālakayuttanti dvārapāsādena ceva tattha tattha pākāramatthake patiṭṭhāpitaaṭṭālakehi ca yuttaṃ. Veḷūhi parikkhittattā, abbhantare pupphūpagaphalūpagarukkhasañchannattā ca nīlobhāsaṃ. Chāyūdakasampattiyā, bhūmibhāgasampattiyā ca manoramaṃ.

Kāḷakavesenāti kalandakarūpena. Nivāpanti bhojanaṃ. Tanti uyyānaṃ.

『『Kho panā』』ti vacanālaṅkāramattametanti tena samayenāti atthavacanaṃ yuttaṃ. Gahapati mahāsāloti gahapatibhūto mahāsāro, ra-kārassa la-kāraṃ katvā ayaṃ niddeso. Vibhavasampattiyā mahāsārappatto kuṭumbiko. 『『Putto panassa assaddho』』tiādi aṭṭhuppattiko yaṃ suttanikkhepoti taṃ aṭṭhuppattiṃ dassetuṃ āraddhaṃ. Kammaphalasaddhāya abhāvena assaddho. Ratanattaye pasādābhāvena appasanno. Evamāhāti evaṃ idāni vuccamānākārena vadati.

Yāvajīvaṃ anussaraṇīyā hoti hitesitāya vuttā pacchimā vācāti adhippāyena. Puthudisāti visuṃ visuṃ disā, tā pana anekāti āha 『『bahudisā』』ti.

我來為您直譯這段巴利文： 此中因一切相以在大士相續福德資糧為因性故,一切彼福業一切相因因殊勝色果。因不分別色因不能為分別性果緣,故彼彼相彼彼福業別因,彼彼分別示此說轉。此中如何身善行等福業說為善住足因,如是不能說"頂髻頭性"因,因說彼堅固受持性別為善住足因,說余前導性別,如何長踵因,不如是長指,梵直身因因殊勝色果。因不分別色因不能為分別性果緣。此中如一業生眼等根依位差別,或能力差別應欲業差別。因非彼位業為眼因,彼位即耳等因或不分別能力,故前成五處有身愿欲愛緣別性業能生別性果成就緣性故一亦依能生多種果性成多色性,如是此中亦說"一離殺生善業生長踵等三相"無何違。故說"彼作彼業......得此三大士相"。然多業生彼等更無可說,但經中"彼業"一數說應見依通性。如是則百福相語成就。"得此二大士相"等亦此理。 相經釋顯隱義。 8. 教示經釋 因緣釋 242. "墻圍"配合引語。"具門樓堞"即以門殿及彼彼墻頂立堞具。因竹圍,內華果樹滿故青光。因蔭水圓滿,地分圓滿故悅意。 "黑形"即松鼠形。"餌"即飲食。"彼"即園。 "但"即語莊嚴量故"彼時"義語應理。"居士大富"即為居士大心,羅音為拉音此說。資財圓滿大心得家主。"子不信"等因緣何經集故始示彼因緣。因無業果信故不信。因無三寶凈故不凈。"如是說"即如是今如說相說。 因終生應憶念利益所說后語意。"多方"即別別方,彼即多故說"多方"。

243.『『Na tāva paviṭṭho』』tiādīsu vattabbaṃ heṭṭhā vuttameva. Na idānevāti na imāya eva velāya. Kiṃ carahīti āha 『『paccūsasamayepī』』tiādi. Gihivinayanti gihīnaṃ gahaṭṭhānaṃ vinayatantibhūtaṃ 『『gihinā evaṃ vattitabba』』nti gahaṭṭhācārassa gahaṭṭhavattassa anavasesato imasmiṃ sutte savisesaṃ katvā vuttattā. Tathevāti yathā buddhacakkhunā diṭṭhaṃ, tatheva passi. Namassati vattavasena kattabbanti gahetvā ṭhitattā.

Chadisādivaṇṇanā

244.Vacanaṃ sutvāva cintesi buddhānubhāvena attasammāpaṇidhānanimittena puññabalena ca codiyamāno. Na kira tā etāti tā cha disā etā idāni mayā namassiyamānā puratthimādikā na honti kirāti. Nipātamattanti anatthakabhāvaṃ tassa vadati. Pucchāpadanti pucchāvacanaṃ.

Bhagavā gahapatiputtena namassitabbā cha disā pucchito desanākusalatāya ādito eva tā akathetvā tassa tāva paṭipattiyā naṃ bhājanabhūtaṃ kātuṃ vajjanīyavajjanatthañceva sevitabbasevanatthañca ovādaṃ dento 『『yato kho gahapatiputtā』』tiādinā desanaṃ ārabhi. Tattha kammakilesāti kammabhūtā saṃkilesā. Kilissantīti kiliṭṭhā malīnā viya ṭhitā, upatāpitā ca hontīti attho. Tasmāti kilissananimittattā. Yadipi surāpānaṃ pañcaverabhāvena upāsakehi parivajjanīyaṃ, tassa pana apāyamukhabhāvena parato vattukāmatāya pāṇātipātādike eva sandhāya 『『cattāro』』ti vuttaṃ, na 『『pañcā』』ti. 『『Visuṃ akammapathabhāvato cā』』ti apare. 『『Surāpānampi 『surāmerayapānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanika』ntiādi (a. ni.

我來為您直譯這段巴利文： 243. "未入"等中應說已如前說。"非今"即非此時。"何時"故說"晨時"等。"居士律"即居士在家律繩,因"在家者如是應行"此經中特別完全說在家行在家事故。"如是"即如佛眼見,如是見。"禮"即依事應作而取住故。 六方等釋 244. 聞語即思因佛威力自正愿相福力所驅。"非彼等此"即彼六方此今我禮東等非。"助詞"即說彼無義。"問句"即問語。 世尊被居士子問應禮六方,善說故不先說彼等,為令彼先行成為器,為令離應離及近應近勸導說"居士子由"等始說。此中"業垢"即業性垢。"染"即染立如垢,及成熱惱義。"故"即因染。雖飲酒以五戒性應居士離,因后欲說彼惡道門故,僅對殺生等說"四",不說"五"。"因別非業道性"余說。"飲酒亦'諸比丘,習飲酒醉放逸,修習多作成地獄'等"。

8.40) vacanato visuṃ kammapathabhāvena āgataṃ. Tathā hi taṃ duccaritakammaṃ hutvā duggatigāmipiṭṭhivattakabhāvena niyata』』nti keci, tesaṃ matena ekādasa kammapathā siyuṃ . Tasmā yathāvuttesveva kammapathesu upakārakattasabhāgattavasena anuppaveso daṭṭhabboti 『『visuṃ akammapathabhāvato cā』』ti suvuttametaṃ. Surāpānassa bhogāpāyamukhabhāvena vattukāmatāya 『『cattāro』』 tveva avoca. Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, hetūti āha 『『ṭhānehīti kāraṇehī』』ti. Apenti apagacchanti, apeti vā etehīti apāyā, apāyānaṃ, apāyā eva vā mukhāni dvārānīti apāyamukhāni. Vināsamukhānīti etthāpi eseva nayo.

Kiñcāpi 『『ariyasāvakassā』』ti pubbe sādhāraṇato vuttaṃ, visesato pana paṭhamāya bhūmiyaṃ ṭhitasseva vakkhamānanayo yujjatīti 『『soti so sotāpanno』』ti vuttaṃ. Pāpaka-saddo nihīnapariyāyoti 『『lāmakehī』』ti vuttaṃ. Apāyadukkhaṃ, vaṭṭadukkhañca pāpentīti vā pāpakā, tehi pāpakehi. Cha disā paṭicchādentoti tena tena bhāgena dissantīti 『『disā』』ti saññite cha bhāge satte yathā tehi saddhiṃ attano chiddaṃ na hoti, evaṃ paṭicchādento paṭisandhārento. Vijinanatthāyāti abhibhavanatthāya. Yo hi diṭṭhadhammikaṃ, samparāyikañca anatthaṃ parivajjanavasena abhibhavati, tato eva tadubhayatthaṃ sampādeti, so ubhayalokavijayāya paṭipanno nāma hoti paccatthikaniggaṇhanato, sakatthasampādanato ca. Tenāha 『『ayañceva loko』』tiādi. Pāṇātipātādīni pañca verāni verappasavanato. Āraddho hotīti saṃsādhito hoti, tayidaṃ saṃsādhanaṃ kittisaddena idha sattānaṃ cittatosanena , verābhāvāpādanena ca hotīti āha 『『paritosito ceva nipphādito cā』』ti. Puna pañca verānīti pañca veraphalāni uttarapadalopena.

Katamassāti katame assa. Kilesasampayuttattā kilesoti taṃyogato taṃsadisaṃ vadati yathā 『『pītisukhaṃ paṭhamaṃ jhānaṃ, (dī. ni. 1.226; ma. ni. 1.271, 287, 297; saṃ. ni. 2.152; a. ni. 4.123; 5.28; pārā. 11; dha. sa. 499; vibha. 508) nīlaṃ vattha』』nti ca. Sampayuttatā cettha tadekaṭṭhatāya veditabbā, na ekuppādāditāya. Evañca katvā pāṇātipātakammassa diṭṭhimānalobhādīhipi kiliṭṭhatā siddhā hoti, micchācārassa dosādīhi kiliṭṭhatā. Tenāha 『『saṃkilesoyevā』』tiādi. Pubbe vuttaatthavasena pana sammukhenapi nesaṃ kilesapariyāyo labbhateva. Etadatthaparidīpakamevāti yo 『『pāṇātipāto kho』』tiādinā vutto, etassa atthassa paridīpakameva. Yadi evaṃ kasmā puna vuttanti āha 『『gāthābandha』』nti, tassa atthassa sukhaggahaṇatthaṃ bhagavā gāthābandhaṃ avocāti adhippāyo.

Catuṭhānādivaṇṇanā

1. 『『Pāpakammaṃ karotī』』ti kasmā ayaṃ uddesaniddeso pavattoti antolīnacodanaṃ sandhāya 『『idaṃ bhagavā』』tiādi vuttaṃ. Sukkapakkhavasena hi uddeso kato, kaṇhapakkhavasena ca niddeso āraddho. Kāraketi pāpakammassa kārake. Akārako pākaṭo hoti yathā paṭipajjanto pāpaṃ karoti nāma, tathā appaṭipajjanato. Saṃkilesadhammavivajjanapubbakaṃ vodānadhammapaṭipattiācikkhanaṃ idha desanākosallaṃ. Paṭhamataraṃ kārakaṃ dassento āha yathā 『『vāmaṃ muñca dakkhiṇaṃ gaṇhā』』ti (dha. sa. aṭṭha. 498) tathā hi bhagavā aṭṭhatiṃsa maṅgalāni dassento 『『asevanā ca bālāna』』nti (khu. pā. 5.3; su. ni. 262) vatvā 『『paṇḍitānañca sevanā』』ti (khu. pā.

我來為您直譯這段巴利文： 因"等語"別業道性來。如是彼成惡行業背向惡趣性定"某些說,依彼意應有十一業道。故如說業道中依助性同性入應見故"因別非業道性"此善說。因欲說飲酒為財惡道門性故僅說"四"。此住果因依彼轉性故處,因故說"處即因"。退去離去,或由此離故惡道,惡道或惡道即門故惡道門。"滅門"此中亦此理。 雖"聖弟子"前說通性,然別初地住所說理應故說"彼即彼預流"。惡語卑義故說"劣"。令到惡道苦,輪迴苦故惡,由彼等惡。"遮六方"即彼彼分見故"方"想六分有情如與彼等自無漏,如是遮持。"為勝"即為降伏。因離現法後世不利勝,因此成就彼二利,彼名行二世勝因降敵,因成自義。故說"此世間"等。殺生等五違因生違。"成"即成就,此成就此因名聲此中令有情心喜,令無違故說"令喜及令成"。又"五違"即五違果略後分。 "何彼"即何彼。因煩惱相應故煩惱即說依彼合如彼,如"喜樂初禪""青衣"。此中相應應知依一處性,非一生等性。如是則成殺生業以見慢貪等染,邪行以瞋等染。故說"僅垢"等。然依前說義亦得直彼等煩惱分。"顯此義"即如"殺生"等所說,顯此義。若如是何故又說故說"頌結",即世尊說頌結為易取彼義意。 四處等釋 246. "作惡業"何此列舉顯轉依內隱難故說"此世尊"等。因白分故列舉,黑分故始顯。"作者"即惡業作者。非作者顯因如行名作惡,因不如行。離染法先說凈法行此中說善巧。先示作者說如"舍左取右"故如是世尊示三十八吉祥說"不近愚"已說"近賢"。

5.3; su. ni. 262) avoca. Chandāgatinti ettha sandhivasena saralopoti dassento āha 『『chandena pemena agati』』nti. Chandāti hetumhi nissakkavacananti āha 『『chandenā』』ti. Chanda-saddo cettha taṇhāpariyāyo, na kusalacchandādipariyāyoti āha 『『pemenā』』ti. Parapadesūti 『『dosāgatiṃ gacchanto』』tiādīsu vākyesu. 『『Eseva nayo』』ti iminā 『『dosena kopenā』』ti evamādi atthavacanaṃ atidisati. Mittoti daḷhamitto, sambhattoti attho. Sandiṭṭhoti diṭṭhamattasahāyo. Pakativeravasenāti pakatiyā uppannaveravasena, cirakālānubandhavirodhavasenāti attho. Tenevāha 『『taṅkhaṇuppannakodhavasena vā』』ti. Yaṃ vā taṃ vā ayuttaṃ akāraṇaṃ vatvā. Visame corādike, visamāni vā kāyaduccaritādīni samādāya vattanena nissito visamanissito.

Chandāgatiādīni na gacchati maggeneva catunnampi agatigamanānaṃ pahīnattā, agatigamanānīti ca tathāpavattā apāyagamanīyā akusalacittuppādā veditabbā agati gacchati etehīti.

Yassati tena kittīyatīti yaso, thutighoso. Yassati tena purecarānucarabhāvena parivārīyatīti yaso, parivāroti āha 『『kittiyasopi parivārayasopī』』ti. Parihāyatīti pubbe yo ca yāvatake labbhati, tato parito hāyati parikkhayaṃ gacchati.

Chaapāyamukhādivaṇṇanā

1. Pūve bhājane pakkhipitvā tajjaṃ udakaṃ datvā madditvā katā pūvasurā. Evaṃ sesasurāpi. Kiṇṇāti pana tassā surāya bījaṃ vuccati, ye 『『surāmodakā』』 tipi vuccanti, te pakkhipitvā katā kiṇṇapakkhittā. Harītakīsāsapādinānāsambhārehi saṃyojitā sambhārasaṃyuttā. Madhukatālanāḷikerādipuppharaso cirapārivāsiko pupphāsavo. Panasādiphalaraso phalāsavo. Muddikāraso madhvāsavo. Ucchuraso guḷāsavo. Harītakāmalakakaṭukabhaṇḍādinānāsambhārānaṃ raso cirapārivāsiko sambhārasaṃyutto. Taṃ sabbampīti taṃ sabbaṃ dasavidhampi. Madakaraṇavasenamajjaṃ pivantaṃ madayatīti katvā. Surāmerayamajje pamādaṭṭhānaṃ surāmerayamajjapamādaṭṭhānaṃ. Anu anu yogoti punappunaṃ taṃsamaṅgitā. Tenāha 『『punappunaṃ karaṇa』』nti, aparāparaṃ pavattananti attho. Uppannā ceva bhogā parihāyanti pānabyasanena byasanakaraṇato. Anuppannā ca nuppajjanti pamattassa kammantesu ñāyakaraṇābhāvato. Bhogānanti bhuñjitabbaṭṭhena 『『bhogā』』ti laddhanāmānaṃ kāmaguṇānaṃ. Apāyamukha-saddassa attho heṭṭhā vutto eva. Avelāyāti ayuttavelāya. Yadā vicarato attharakkhādayo na honti. Visikhāsu cariyāti racchāsu vicaraṇaṃ.

Samajjā vuccati maho, yattha naccānipi payojīyanti, tesaṃ dassanādiatthaṃ tattha abhirativasena caraṇaṃ upagamanaṃ samajjābhicaraṇaṃ. Naccādidassanavasenāti naccādīnaṃ dassanādivasenāti ādisaddalopo daṭṭhabbo, dassanena vā savanampi gahitaṃ virūpekasesanayena. Ālocanasabhāvatāya vā pañcaviññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasambhavato 『『dassanavasena』』 icceva vuttaṃ. Idha cittālasiyatā akāraṇanti 『『kāyālasiyatā』』ti vuttaṃ. Yuttappayuttatāti tappasutatā atirekataratāya.

Surāmerayassa chaādīnavādivaṇṇanā

我來為您直譯這段巴利文： 說"近賢"。"欲行"此中依連音略音故說"欲愛行"。"欲"即因格離格故說"以欲"。此中欲字愛同義,非善欲等同義故說"以愛"。"他處"即"瞋行"等句。"此理"即此示"以瞋嗔"等義語。"友"即固友,親密義。"舊識"即僅見伴侶。"本怨因"即本生怨因,長時隨逐違因義。故說"或剎那生嗔因"。說何若不如理因。依不平盜等,或依不平身惡行等住性依不平依。 不欲行由道故四行已斷,應知行即如是轉惡趣行不善心生因行由此。 "名"即由彼稱故名,讚聲。"名"即由彼前後隨行圍故名,圍故說"譽名亦圍名"。"失"即前得盡時,從彼遍失去滅。 六惡道門等釋 247. 餅甕入應水作餅酒。如是余酒亦。"醅"即彼酒種說,彼等說"酒糟"亦,入作醅入。合諸藥芥等種種資具資具合。花蜜多羅椰子等花汁久住花醪。蒲桃等果汁果醪。葡萄汁蜜醪。甘蔗汁糖醪。訶子菴摩羅辛物等種種資具汁久住資具合。"彼一切"即彼一切十種。依醉作性醉飲醉故作。酒醇醉處酒醇醉處。隨隨合即再再彼具性。故說"再再作",謂後後轉義。已生諸財失因飲禍作禍故。不生不生因放逸業不如理作故。"財"即以受用義"財"得名欲功德。惡道門語義已說如前。"非時"即不合時。行時無護義等。"巷行"即行街游。 眾說大聚,彼中亦作舞,為見等彼中喜性行近眾行。"依見舞等"即依見等舞等應見略等語,或依見攝聞異分一余法。或依觀性五識聞作亦見攝性故僅說"依見"。此中身懈怠非因故說"身懈怠"。 "專意"即彼盡意過多性。 酒醇六過等釋

1. Sayaṃ daṭṭhabbanti sandiṭṭhaṃ. Sandiṭṭhameva sandiṭṭhikaṃ, dhanajānisaddāpekkhāya pana itthiliṅgavasena niddeso, diṭṭhadhammikāti ayamettha atthoti āha 『『idhalokabhāvinī』』ti. Samaṃ, sammā passitabbāti vā sandiṭṭhikā, pānasamakālabhāvinīti attho. Kalahappavaḍḍhanī mittassa kalahe anādīnavadassibhāvato. Khettaṃ uppattiṭṭhānabhāvato. Āyatananti vā kāraṇaṃ, ākaro vāti attho. Paraloke akittiṃ pāpuṇanti akittisaṃvattaniyassa kammassa pasavanato. Kopīnaṃ vā pākaṭabhāvena akattabbarahassakammaṃ. Surāmadamattā ca pubbe attanā kataṃ tādisaṃ kammaṃ amattakāle chādentā vicaritvā mattakāle paccatthikānampi vivaranti pākaṭaṃ karonti, tena tesaṃ sā surā tassa kopīnassa nidaṃsanato 『『kopīnanidaṃsanī』』ti vuccatīti evamettha attho daṭṭhabbo. Kammassakatāpaññanti nidassanamattaṃ daṭṭhabbaṃ. 『『Yaṃ kiñci lokiyaṃ paññaṃ dubbalaṃ karotiyevā』』ti hi sakkā viññātuṃ. Tathā hi byatirekamukhena tamatthaṃ patiṭṭhapetuṃ 『『maggapaññaṃ panā』』tiādi vuttaṃ. 『『Antomukhameva na pavisatī』』ti iminā surāya maggapaññādubbalakaraṇassa durasamussāritabhāvamāha . Nanu cevaṃ surāya tassā paññāya dubbalīkaraṇe sāmatthiyavighāto acodito hoti ariyānaṃ anuppayogasseva coditattāti? Nayidaṃ evaṃ upayogopi nāma sadā tesaṃ natthi, kuto kiccakaraṇanti imassa atthassa vuttattā. Atha pana aṭṭhānaparikappavasenassā kadāci siyā upayogo, tathāpi so tassā dubbaliyaṃ īsakampi kātuṃ nālameva sammadeva paṭipakkhadūrībhāvena suppatiṭṭhitabhāvato. Tenāha 『『maggapaññaṃ pana dubbalaṃ kātuṃ na sakkotī』』ti. Maggasīsena cettha ariyānaṃ sabbassāpi lokiyalokuttarāya paññāya dubbalabhāvāpādāne asamatthatā dassitāti daṭṭhabbaṃ. Pajjati etena phalanti padaṃ, kāraṇaṃ.

249.Attāpissa akālacārissa agutto sarasato arakkhito upakkamatopi parivajjanīyānaṃ aparivajjanato. Tenāha 『『avelāya caranto hī』』tiādi. Kaṇṭakādīnipīti pi-saddena sobbhādike saṅgaṇhāti. Verinopīti pi-saddena corādikā saṅgayhanti. Puttadārāti ettha puttaggahaṇena puttīpi gahitāti āha 『『puttadhītaro』』ti. Bahi patthananti kāmapatthanāvasena antogehassitato nibaddhavatthuto bahiddhā patthanaṃ katvā. Aññehi katapāpakammesūti parehi katāsu pāpakiriyāsu. Saṅkitabbo hoti akāle tattha tattha caraṇato. Ruhati yasmiṃ padese corikā pavattā, tattha parehi diṭṭhattā. Vattuṃ na sakkāti 『『ettakaṃ dukkhaṃ, ettakaṃ domanassa』』nti paricchinditvā vattuṃ na sakkā. Taṃ sabbampi vikālacārimhi puggale āharitabbaṃ tassa upari pakkhipitabbaṃ hoti. Kathaṃ? Aññasmiṃ puggale tathārūpe āsaṅkitabbe asati. Itīti evaṃ. Soti vikālacārī. Purakkhato purato attano upari āsaṅkante katvā carati.

我來為您直譯這段巴利文： 248. "自見"即現見。現見即現見性,然依財失語故女性說,現世即此義故說"此世生"。平等,應正見故現見性,即飲同時生義。增斗因斗不見過。田因生處性。處即因,或礦義。後世得惡名因作惡名生業。或露形即顯露不應作秘密業。酒醉醉及前自作如是業不醉時遮行醉時對敵亦開顯,因彼酒彼露形顯故說"露形顯",如是此中應見義。"業自性慧"即應見僅喻。因應知"何世間慧作弱"。如是故說"道慧"等為反釋建立彼義。"僅內口不入"即說酒作道慧弱難運起性。豈不如是酒作彼慧弱能壞未難聖不行已難故?此非如是,行亦彼等常無,何況作事因說此義。若依非處計或有行,如是亦彼不能稍作弱因極離對治善住性。故說"然不能作道慧弱"。此中道首應見示聖一切世出世慧不能作弱性。由此行果故道,因。 249. "自"亦彼非時行不護自性不護由方便亦不離應離。故說"非時行"等。"刺等"即以等攝陷等。"敵"即以等攝賊等。"子妻"此中子攝女故說"子女"。"外求"即依欲求從內家縛物外求作。"他作惡業"即他作惡事。應疑因非時彼彼行。升因彼處盜轉彼他見故。不能說因不能區限說"如是苦,如是憂"。彼一切亦應引非時行人上放。何故?他人如是應疑無故。"如是"即如是。"彼"即非時行。前作令自上疑而行。

250.Naṭanāṭakādinaccanti naṭehi nāṭakehi naccitabbanāṭakādinaccavidhi. Ādi-saddena avasiṭṭhaṃ sabbaṃ saṅgaṇhāti. 『『Tattha gantabbaṃ hotī』』ti vatvā tatthassa gamanena yathā anuppannānaṃ bhogānaṃ anuppādo, uppannānañca vināso hoti, taṃ dassetuṃ 『『tassā』』tiādi vuttaṃ. Gītanti saragataṃ, pakaraṇagataṃ , tāḷagataṃ, apadhānagatanti gandhabbasatthavihitaṃ aññampi sabbaṃ gītaṃ veditabbaṃ. Vāditanti vīṇāveṇumudiṅgādivādanaṃ. Akkhānanti bhāratayuddhasītāharaṇādiakkhānaṃ. Pāṇissaranti kaṃsatāḷaṃ, 『『pāṇitāḷa』』ntipi vadanti. Kumbhathūnanti caturassaambaṇakatāḷaṃ. 『『Kuṭabherisaddo』』ti keci. 『『Eseva nayo』』ti iminā 『『kasmiṃ ṭhāne』』tiādinā nacce vuttamatthaṃ gītādīsu atidisati.

251.Jayanti jūtaṃ jinanto. Veranti jitena kīḷakapurisena jayanimittaṃ attano upari veraṃ virodhaṃ pasavati uppādeti. Tañhissa verapasavanaṃ dassetuṃ 『『jitaṃ mayā』』tiādi vuttaṃ. Jinoti jūtaparājayāpannāya dhanajāniyā jino. Tenāha 『『aññena jito samāno』』tiādi. Vittaṃ anusocatīti taṃ jinaṃ vittaṃ uddissa anutthunati. Vinicchayaṭṭhāneti yasmiṃ kismiñci aṭṭavinicchayaṭṭhāne. Sakkhipuṭṭhassāti sakkhibhāvena puṭṭhassa. Akkhasoṇḍoti akkhadhutto. Jūtakaroti jūtapamādaṭṭhānānuyutto. Tvampi nāma kulaputtoti kulaputto nāma tvaṃ, na mayaṃ tayi kolaputtiyaṃ idāni passāmāti adhippāyo. Chinnabhinnakoti chinnabhinnahirottappo, ahiriko anottappīti attho. Tassa kāraṇāti tassa atthāya.

Anicchitoti na icchito. Positabbā bhavissati jūtaparājayena sabbakālaṃ rittatucchabhāvato.

Pāpamittatāya chaādīnavādivaṇṇanā

252.Akkhadhuttāti akkhesu dhuttā, akkhanimittaṃ atthavināsakā. Itthisoṇḍāti itthīsu soṇḍā, itthisambhoganimittaṃ ātappanakā. Tathā bhattasoṇḍādayo veditabbā. Pipāsāti uparūpari surāpipāsā. Tenāha 『『pānasoṇḍā』』ti. Nekatikādayo heṭṭhā vuttā eva. Mettiuppattiṭṭhānatāya mittā honti. Tasmāti pāpamittatāya.

我來為您直譯這段巴利文： 250. "舞伎等舞"即舞伎伎應舞伎等舞法。等語攝餘一切。說"彼應去"已,為示由去彼如未生諸財不生,已生滅故說"彼"等。"歌"即音行,編行,拍行,非主行故應知一切夥伴論立余亦歌。"樂"即琵琶竹鼓等樂。"說"即波羅多戰奪悉多等說。"掌音"即銅拍,"掌拍"亦說。"甕聲"即四角甕拍。"小鼓聲"某說。"此理"即以此示"何處"等舞說義歌等。 251. "贏"即賭贏。"怨"即被贏玩人因贏生自上怨違。為示彼怨生故說"我贏"等。"輸"即賭敗失財輸。故說"被他輸"等。"財憂"即隨彼輸財嘆。"判處"即任何訟判處。"問證"即問證性。"賭徒"即賭放逸。"賭者"即賭放逸處行。"汝亦良家子"即汝良家子,我今不見汝中良家子性意。"毀壞"即毀壞慚愧,無慚無愧義。"彼因"即彼義。 "不欲"即不欲。應養因賭敗一切時空虛性。 惡友六過等釋 252. "賭徒"即賭者,因賭壞財。"女癡"即女癡,因女受用熱。如是應知食癡等。"渴"即上上酒渴。故說"飲癡"。詐等已如前說。生交性故為友。"故"即因惡友。

253.Kammantanti kammaṃ, yathā suttaṃyeva suttanto, evaṃ kammaṃyeva kammanto, taṃ kātuṃ gacchāmāti vutto. Kammaṃ vā anto niṭṭhānaṃ gacchati etthāti kammanto, kammakaraṇaṭṭhānaṃ, taṃ gacchāmāti vutto.

Pannasakhāti suraṃ pātuṃ panne paṭipajjante eva sakhāti pannasakhā. Tenāha 『『ayamevattho』』ti. 『『Sammiyasammiyo』』ti vacanamettha atthīti sammiyasammiyo. Tenāha 『『sammasammāti vadanto』』ti. Sahāyo hotīti sahāyo viya hoti. Otārameva gavesatīti randhameva pariyesati anatthamassa kātukāmo. Verappasavoti parehi attani verassa pasavanaṃ anupavattanaṃ. Tenāha 『『verabahulatā』』ti. Paresaṃ kariyamāno anattho ettha atthīti anattho, tabbhāvo anatthatāti āha 『『anatthakāritā』』ti. Yo hi paresaṃ anatthaṃ karoti, so atthato attano anatthakāro nāma, tasmā anatthatāti ubhayānatthakāritā. Ariyo vuccati satto, kucchito ariyo kadariyo. Yassa dhammassa vasena so 『『kadariyo』』ti vuccati, so dhammo kadariyatā, macchariyaṃ. Taṃ pana dubbisajjanīyabhāve ṭhitaṃ sandhāyāha 『『suṭṭhu kadariyatā thaddhamacchariyabhā』』voti. Avipaṇṇasabhāvato uṭṭhātuṃ asakkonto ca iṇaṃ gaṇhanto saṃsīdantova iṇaṃ vigāhati nāma. Sūriye anuggate eva kammante anārabhanto rattiṃ anuṭṭhānasīlo.

Atthāti dhanāni. Atikkamantīti apagacchanti. Atha vā atthāti kiccāni. Atikkamantīti atikkantakālāni honti, tesaṃ atikkamopi atthato dhanānameva atikkamo. Iminā kathāmaggenāti iminā 『『yato kho gahapatiputtā』』tiādi (dī. ni. 3.244) nayappavattena kathāsaṅkhātena hitādhigamūpāyena. Ettakaṃ kammanti cattāro kammakilesā, cattāri agatigamanāni, cha bhogānaṃ apāyamukhānīti evaṃ vuttaṃ cuddasavidhaṃ pāpakammaṃ.

Mittapatirūpakavaṇṇanā

254.Anatthoti 『『bhogajāni, āyasakyaṃ, parisamajjhe maṅkubhāvo, sammūḷhamaraṇa』』nti evaṃ ādiko diṭṭhadhammiko 『『duggatiparikileso, sugatiyañca appāyukatā, bahvābādhatā, atidaliddatā, appannapānatā』』ti evaṃ ādiko ca anattho uppajjati. Yāni kānici bhayānīti attānuvādabhayaparānuvādabhayadaṇḍabhayādīni loke labbhamānāni yāni kānici bhayāni. Upaddavāti antarāyā. Upasaggāti sarīrena saṃsaṭṭhāni viya uparūpari uppajjanakāni byasanāni. Aññadatthūti ekantenāti etasmiṃ atthe nipāto 『『aññadatthudaso』』tiādīsu (dī. ni. 1.42) viyāti vuttaṃ 『『ekaṃsenā』』ti. Yaṃ kiñci gahaṇayogyaṃ haratiyeva gaṇhātiyeva. Vācā eva paramā etassa kammanti vacīparamo. Tenāha 『『vacanamattenevā』』tiādi. Anuppiyanti takkanaṃ, yaṃ vā 『『rucī』』ti vuccati yehi surāpānādīhi bhogā apenti vigacchanti, tesu tesaṃ apāyesu byasanahetūsu sahāyo hoti.

255.Hārakoyeva hoti, na dāyako, tamassa ekaṃsato hārakabhāvaṃ dassetuṃ 『『sahāyassā』』tiādi vuttaṃ. Yaṃ kiñci appakanti pupphaphalādi yaṃ kiñci parittaṃ vatthuṃ datvā, bahuṃ pattheti bahuṃ mahagghaṃ vatthayugādiṃ paccāsīsati. Dāso viya hutvā mittassa taṃ taṃ kiccaṃ karonto kathaṃ amitto nāma jātoti āha 『『aya』』ntiādi. Yassa kiccaṃ karoti anatthaparihāratthaṃ, attano mittabhāvadassanatthañca, taṃ sevati. Atthakāraṇāti vaḍḍhinimittaṃ, ayametesaṃ bhedo.

256.Pareti paradivase. Na āgato sīti āgato nāhosi. Khīṇanti tādisassa, asukassa ca dinnattā. Sassasaṅgaheti sassato kātabbadhaññasaṅgahe kate.

我來為您直譯這段巴利文： 253. "業"即業,如"經"即經,如是"業"即業,說"我們去作彼"。或業內至終此故業,作業處,說"我們去彼"。 "落友"即飲酒落入始友故落友。故說"此義"。"好友好友"即此有"好友好友"語故好友好友。故說"說好好"。"友"即如友。"僅求隙"即僅尋漏因欲作彼不利。"生怨"即他生自怨隨轉。故說"多怨性"。此有他作不利故不利,彼性不利性故說"作不利性"。因作他不利,彼實名自作不利,故不利性即二不利作性。說有情名聖,惡聖吝嗇。依何法說彼"吝嗇",彼法吝嗇性,慳。彼依難棄性說"善吝嗇性堅慳性"。不變性不能起取債名沉債。日未升不始業夜不起習。 "義"即財。"超"即去。或"義"即事。"超"即過時,彼超實即財超。"此語道"即此"居士子由"等道轉語名得利道。"如是業"即四業垢,四行,六財惡道門如是說十四種惡業。 似友釋 254. "不利"即"失財,無名,眾中尷尬,迷死"如是等現世"惡趣苦,善趣短命,多病,極貧,無食飲"如是等不利生。"何諸怖"即世得自責怖他責怖罰怖等何諸怖。"難"即障。"禍"即如與身合上生災。"定"即一向此義助詞,如"定見"等故說"一向"。何應取即取即拿。語即最高彼業故語最高。故說"僅語"等。"隨愛"即思,或說"喜",由此酒飲等財去離,彼等離中災因為友。 255. 即取者,非與者,為示彼一向取性故說"友"等。"何少"即花果等何少物與,欲多希望多貴衣等。如仆為友作彼彼事何名非友故說"此"等。為離不利,為示自友性,近作事者。"義因"即增因,此彼等別。 256. "他"即他日。"不來"即不來。"盡"即因與如是,某某。"收谷"即谷應作谷收作。

1. 『『Dānādīsu yaṃ kiñci karomā』』ti vutte 『『sādhu samma karomā』』ti anujānātīti imamatthaṃ 『『kalyāṇepi eseva nayo』』ti atidisati. Nanu evaṃ anujānanto ayaṃ mitto eva, na amitto mittapatirūpakoti? Anuppiyabhāṇīdassanamattametaṃ. Sahāyena vā desakālaṃ, tasmiṃ vā kate uppajjanakavirodhādiṃ asallakkhetvā 『『karomā』』ti vutte yo taṃ jānanto eva 『『sādhu samma karomā』』ti anuppiyaṃ bhaṇati, taṃ sandhāya vuttaṃ 『『kalyāṇaṃ pissa anujānātī』』ti. Tena vuttaṃ 『『kalyāṇepi eseva nayo』』ti.

259.Mittapatirūpakā ete mittāti evaṃ jānitvā.

Suhadamittavaṇṇanā

260.Sundarahadayāti pemassa atthivasena bhaddacittā.

261.Pamattaṃ rakkhatīti ettha pamādavasena kiñci ayutte kate tādise kāle rakkhaṇaṃ 『『bhītassa saraṇaṃ hotī』』ti imināva taṃ gahitanti tato aññameva pamattassa rakkhaṇavidhiṃ dassetuṃ 『『majjaṃ pivitvā』』tiādi vuttaṃ. Gehe ārakkhaṃ asaṃvihitassa bahigamanampi pamādapakkhikamevāti 『『sahāyo bahigato vā hotī』』ti vuttaṃ. Bhayaṃ harantoti bhayaṃ paṭibāhanto. Bhogahetutāya phalūpacārena dhanaṃ 『『bhoga』』nti vadati. Kiccakaraṇīyeti khuddake, mahante ca kātabbe uppanne.

262.Nigūhituṃ yuttakathanti nigūhituṃ chādetuṃ yuttakathaṃ, nigūhituṃ vā yuttā kathā etassāti nigūhituṃ yuttakathaṃ, attano kammaṃ. Rakkhatīti anāvikaronto chādeti. Jīvitampīti pi-saddena kimaṅgaṃ pana aññaṃ pariggahitavatthunti dasseti.

263.Passantesu passantesūti āmeḍitavacanena nivāriyamānassa pāpassa punappunaṃ karaṇaṃ dīpeti. Punappunaṃ karonto hi pāpato visesena nivāretabbo hoti. Saraṇesūti saraṇesu vattassu abhinnāni katvā paṭipajja, saraṇesu vā upāsakabhāvena vattassu. Nipuṇanti saṇhaṃ. Kāraṇanti kammassakatādibhedayuttaṃ. Idaṃ kammanti imaṃ dānādibhedaṃ kusalakammaṃ. 『『Kamma』』nti sādhāraṇato vuttassāpi tassa 『『sagge nibbattantī』』ti padantarasannidhānena saddhāhirottappālobhādiguṇadhammasamaṅgitā viya kusalabhāvo jotito hoti. Saddhādayo hi dhammā saggagāmimaggo. Yathāha –

『『Saddhā hiriyaṃ kusalañca dānaṃ,

Dhammā ete sappurisānuyātā;

Etañhi maggaṃ diviyaṃ vadanti,

Etena hi gacchati devaloka』』nti. (a. ni. 8.32);

1. Bhavanaṃ sampattivaḍḍhanaṃ bhavoti attho, tappaṭikkhepena abhavoti āha 『『abhavena avuḍḍhiyā』』ti. Pārijuññanti jāni. Anattamano hotīti attamano na hoti anukampakabhāvato. Aññadatthu taṃ abhavaṃ attani āpatitaṃ viya maññati. Idāni taṃ bhavaṃ sarūpato dassetuṃ 『『tathārūpa』』ntiādi vuttaṃ. Virūpoti bībhaccho. Na pāsādikoti tasseva vevacanaṃ. Sujātoti sundarajātiko jātisampanno.

我來為您直譯這段巴利文： 257. "施等何我們作"說時"善友我們作"隨允此義以"善亦此理"類推。豈非如是隨允此即友,非非友似友?此僅示隨愛語。或不察友說時處,或彼作時生違等說"我們作"時,知彼而說"善友我們作"隨愛語,依此說"善亦彼隨允"。故說"善亦此理"。 259. 知"此等似友為友"。 善心友釋 260. "善心"即依有愛善意。 261. "護放逸"此中因放逸作何不應時如是時護,"為怖成歸依"即以此攝,為示異彼放逸護法故說"飲酒"等。不設家護外行亦放逸分故說"友外去"。"除怖"即遮怖。因財因以果稱說財"受用"。"事務"即小大應作生。 262. "應藏語"即應藏覆語,或應藏語彼故應藏語,自業。"護"即不顯覆。"命亦"即以等語示何況余所攝物。 263. "見見"即重語示屢作所遮惡。因屢作故應特遮惡。"歸依"即行歸依作不破,或住歸依為優婆塞。"妙"即細。"因"即業自性等別理。"此業"即此施等別善業。雖通說"業",彼由"生天"詞鄰近如具信慚愧無貪等德法,示善性。因信等法天行道。如說： "信慚及善施, 此法隨善士; 說此天道故, 由此去天界。" 264. "非有"義即非增益成,彼遮故非有故說"非有即不增"。"衰"即失。"不意適"即不意適因悲愍性。定彼非有如墮自思。今為示彼有自性故說"如是"等。"丑"即可憎。"不凈"即彼同義。"生好"即善生具生。

265.Jalanti jalanto. Aggīvāti aggikkhandho viya. Bhāsatīti virocati. Yasmāssa bhagavatā savisesaṃ virocanaṃ loke pākaṭabhāvañca dassetuṃ 『『jalaṃ aggīva bhāsatī』』ti vuttaṃ, tasmā yadā aggi savisesaṃ virocati, yattha ca ṭhito dūre ṭhitānampi paññāyati, taṃ dassanādivasena tamatthaṃ vibhāvetuṃ 『『ratti』』ntiādi vuttaṃ.

『『Bhamarasseva irīyato』』ti etenevassa bhogasaṃharaṇaṃ dhammikaṃ ñāyopetanti dassento 『『attānampī』』tiādimāha. Rāsiṃ karontassāti yathāssa dhanadhaññādibhogajātaṃ sampiṇḍitaṃ rāsibhūtaṃ hutvā tiṭṭhati, evaṃ irīyato āyūhantassa ca. Cakkappamāṇanti rathacakkappamāṇaṃ. Nicayanti vuḍḍhiṃ parivuḍḍhiṃ. 『『Bhogā sannicayaṃ yantī』』ti keci paṭhanti.

Samāhatvāti saṃharitvā. Alaṃ-saddo 『『alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjitu』』ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124, 129, 134, 143) yuttanti imamatthaṃ joteti, 『『alamariyañāṇadassanavisesa』』ntiādīsu (ma. ni. 1.328) pariyattanti. Yo veṭhitattotiādīsu (su. ni. 217) viya atta-saddo sabhāvapariyāyoti taṃ sabbaṃ dassento 『『yuttasabhāvo』』tiādimāha. Saṇṭhapetunti sammā ṭhapetuṃ, sammadeva pavattetunti attho.

Evaṃ vibhajantoti evaṃ vuttanayena attano dhanaṃ catudhā vibhajanto vibhajanahetu mittāni ganthati soḷasa kalyāṇamittāni mettāya ajīrāpanena pabandhati. Tenāha 『『abhejjamānāni ṭhapetī』』ti . Kathaṃ pana vuttanayena catudhā bhogānaṃ vibhajanena mittāni ganthatīti āha 『『yassa hī』』tiādi. Tenāha bhagavā 『『dadaṃ mittāni ganthatī』』ti (saṃ. ni. 1.246). Bhuñjeyyāti upabhuñjeyya, upayuñjeyya cāti attho. Samaṇabrāhmaṇakapaṇaddhikādīnaṃ dānavasena ceva adhivatthadevatādīnaṃ petabalivasena, nhāpitādīnaṃ vetanavasena ca viniyogopi upayogo eva. Tathā hi vakkhati 『『imesu panā』』tiādi āyo nāma heṭṭhimantena vayato catugguṇo icchitabbo, aññathā vayo avicchedavasena na santāneyya, nidheyya, bhājeyya ca asambhateti vuttaṃ 『『dvīhi kammaṃ payojaye』』ti. Nidhetvāti nidahitvā, bhūmigataṃ katvāti attho. Rājādivasenāti ādi-saddena aggiudakacoradubbhikkhādike saṅgaṇhāti. Nhāpitādīnanti ādi-saddena kulālarajakādīnaṃ saṅgaho.

Chaddisāpaṭicchādanakaṇḍavaṇṇanā

我來為您直譯這段巴利文： 265. "照"即照。"如火"即如火聚。"光"即輝。因世尊為示彼特殊輝及世顯故說"如火照光",故火特殊輝時,所立處遠立亦見,為明彼義由見等故說"夜"等。 "如蜂行"即以此示彼受用攝法具理故說"自亦"等。"作聚"即如彼財谷等受用生合聚成住,如是行作。"輪量"即車輪量。"積"即增遍增。某讀"受用往積"。 "攝"即攝。"能"語如"應厭一切行,應離"等示"應"此義,如"能聖智見殊"等充分。如"纏性"等"性"語為自性異名故示彼一切說"應性"等。"立"即善立,善轉義。 "如是分"即如是說理分自財四分因分結友十六善友以慈不斷。故說"立不破"。何故如說理四分受用結友故說"因此"等。故世尊說"施結友"。"應用"即應受用,應用義。沙門婆羅門貧行等施及住天等鬼供,理髮師等工資用亦用。如是將說"此等中"等收入名下最四倍支出所欲,否則支出不斷不能續,藏,分不集故說"二業應行"。"藏"即藏,作地入義。"王等"即等語攝火水賊饑等。"理髮等"即等語攝陶師染師等。 六方覆品釋

266.Catūhi kāraṇehīti na chandagamanādīhi catūhi kāraṇehi . Akusalaṃ pahāyāti 『『cattāro kammakilesā』』ti vuttaṃ akusalañceva agatigamanākusalañca pajahitvā. Chahi kāraṇehīti surāpānādīsu ādīnavadassanasaṅkhātehi chahi kāraṇehi. Surāpānānuyogādibhedaṃ chabbidhaṃ bhogānaṃ apāyamukhaṃ vināsamukhaṃ vajjetvā. Soḷasa mittānīti upakārādivasena cattāro, pamattarakkhaṇādikiccavisesavasena paccekaṃ cattāro cattāro katvā soḷasavidhe kalyāṇamitte sevanto bhajanto. Satthavāṇijjādimicchājīvaṃ pahāya ñāyeneva vattanato dhammikena ājīvena jīvati. Namassitabbāti upakāravasena, guṇavasena ca namassitabbā sabbadā natena hutvā vattitabbā. Disā-saddassa attho heṭṭhā vutto eva. Āgamanabhayanti tattha sammā appaṭipattiyā, micchāpaṭipattiyā ca uppajjanakaanattho. So hi bhāyanti etasmāti 『『bhaya』』nti vuccati. Yena kāraṇena mātāpituādayo puratthimādibhāvena apadiṭṭhā, taṃ dassetuṃ 『『pubbupakāritāyā』』tiādi vuttaṃ, tena atthasarikkhatāya nesaṃ puratthimādibhāvoti dasseti. Tathā hi mātāpitaro puttānaṃ puratthimabhāvena tāva upakāribhāvena dissanato, apadissanato ca puratthimā disā. Ācariyā antevāsikassa dakkhiṇabhāvena, hitāhitaṃ patikusalabhāvena dakkhiṇārahatāya ca vuttanayena dakkhiṇā disā. Iminā nayena 『『pacchimā disā』』tiādīsu yathārahaṃ attho veditabbo. Gharāvāsassa dukkhabahulatāya te te ca kiccavisesā yathāuppatitadukkhanittharaṇatthāti vuttaṃ 『『te te dukkhavisese uttaratī』』ti. Yasmā dāsakammakarā sāmikassa pādānaṃ payirupāsanavasena ceva tadanucchavikakiccasādhanavasena ca yebhuyyena santikāvacarā, tasmā vuttaṃ 『『pādamūle patiṭṭhānavasenā』』ti. Guṇehīti uparibhāvāvahehi guṇehi. Upari ṭhitabhāvenāti saggamagge mokkhamagge ca patiṭṭhitabhāvena.

我來為您直譯這段巴利文： 266. "四因"即非欲行等四因。"斷不善"即斷說"四業垢"不善及行不善。"六因"即名見酒飲等過六因。避酒飲行等分六種財惡道門敗門。"十六友"即依益等四,各四依護放逸等特殊事分十六種善友近事。斷武器貿易等邪命依理行故正命活。"應禮"即依益,依德應禮常應低行。方語義如前說。"來怖"即彼中不正行,邪行生不利。因彼怖故說"怖"。為示何因說父母等為東等故說"前益"等,示彼義相似故彼等東等性。如是父母子見益性,說東方。師對學生南性,善巧利不利應南故說理南方。此理"西方"等如應知義。因居家多苦及彼彼特殊事為度如生苦故說"度彼彼苦殊"。因奴僕近主足敬及作應作事多近住故說"依足立"。"德"即令上性德。"住上"即住天道解脫道。

267.Bhatoti posito, taṃ pana bharaṇaṃ jātakālato paṭṭhāya sukhapaccayūpaharaṇena dukkhapaccayāpaharaṇena ca tehi pavattitanti dassetuṃ 『『thaññaṃ pāyetvā』』tiādi vuttaṃ. Jaggitoti paṭijaggito. Teti mātāpitaro.

Mātāpitūnaṃ santakaṃ khettādiṃ avināsetvā rakkhitaṃ tesaṃ paramparāya ṭhitiyā kāraṇaṃ hotīti 『『taṃ rakkhanto kulavaṃsaṃ saṇṭhapeti nāmā』』ti vuttaṃ. Adhammikavaṃsatoti 『『kulappadesādinā attanā sadisaṃ ekaṃ purisaṃ ghaṭetvā vā gīvāyaṃ vā hatthe vā bandhamaṇiyaṃ vā hāretabba』』nti evaṃ ādinā pavattaadhammikapaveṇito. Hāretvāti apanetvā taṃ gāhaṃ vissajjāpetvā. Mātāpitaro tato gāhato vivecaneneva hi āyatiṃ tesaṃ paramparāhārikā siyā. Dhammikavaṃseti hiṃsādiviratiyā dhammike vaṃse dhammikāya paveṇiyaṃ. Ṭhapentoti patiṭṭhapento. Salākabhattādīni anupacchinditvāti salākabhattadānādīni avicchinditvā.

Dāyajjaṃ paṭipajjāmīti ettha yasmā dāyapaṭilābhassa yogyabhāvena vattamānoyeva dāyajjaṃ paṭipajjati nāma, na itaro, tasmā tamatthaṃ dassetuṃ 『『mātāpitaro』』tiādi vuttaṃ. Dāraketi putte. Vinicchayaṃ patvāti 『『puttassa cajavissajjana』』nti evaṃ āgataṃ vinicchayaṃ āgamma. Dāyajjaṃ paṭipajjāmīti vuttanti 『『dāyajjaṃ paṭipajjāmī』』 ti idaṃ catutthaṃ vattanaṭṭhānaṃ vuttaṃ. Tesanti mātāpitūnaṃ. Tatiyadivasato paṭṭhāyāti matadivasato tatiyadivasato paṭṭhāya.

Pāpato nivāraṇaṃ nāma anāgatavisayaṃ. Sampattavatthutopi hi nivāraṇaṃ vītikkame anāgate eva siyā, na vattamāne. Nibbattitā pana pāpakiriyā garahaṇamattapaṭikārāti āha 『『katampi garahantī』』ti. Nivesentīti patiṭṭhapenti. Vuttappakārā mātāpitaro anavajjameva sippaṃ sikkhāpentīti vuttaṃ 『『muddāgaṇanādisippa』』nti. Rūpādīhīti ādi-saddena bhogaparivārādiṃ saṅgaṇhāti. Anurūpenāti anucchavikena.

Niccabhūto samayo abhiṇhakaraṇakālo. Abhiṇhattho hi ayaṃ nicca-saddo 『『niccapahaṃsito niccapahaṭṭho』』tiādīsu viya. Yuttapattakālo eva samayo kālasamayo. 『『Uṭṭhāya samuṭṭhāyā』』ti imināssa niccameva dāne tesaṃ yuttapayuttataṃ dasseti. Sikhāṭhapanaṃ dārakakāle. Āvāhavivāhaṃ puttadhītūnaṃ yobbanappattakāle.

我來為您直譯這段巴利文： 267. "養"即養育,示彼養從生時始以樂因緣施,苦因緣除故說"飲乳"等。"護"即護持。"彼等"即父母。 不壞父母田等所有而護為彼等傳承住因故說"護彼名立家族"。"非法族"即"以族地等配一如自人或繫頸或繫手或令去莊嚴"如是等轉非法傳。"令去"即除令舍彼執。因父母由彼執解即將來彼等傳承續。"法族"即離害等法族法傳。"立"即令立。"不斷條食等"即不斷條食施等。 "行繼"此中因得繼應性轉即名行繼,非余,故為示彼義說"父母"等。"童"即子。"至判"即至來如是"子舍與"判。說"行繼"即說此第四行處。"彼等"即父母。"始第三日"即始死第三日。 離惡名未來境。因已得物離亦將來即違越,非現。然生惡業僅呵責對治故說"亦呵已作"。"立"即令立。說如說父母令學無過技故說"印算等技"。"色等"即等語攝財眷等。"隨應"即相應。 常住時即數作時。因此常語數義如"常歡常喜"等。應得時即時時。"起遍起"即以此示彼等常施應勤。髮髻立童時。娶嫁子女青年時。

Taṃ bhayaṃ yathā nāgacchati, evaṃ pihitā hoti 『『puratthimā disā』』ti vibhattiṃ pariṇāmetvā yojanā. Yathā pana taṃ bhayaṃ āgaccheyya, yathā ca nāgaccheyya, tadubhayaṃ dassetuṃ 『『sace hī』』tiādi vuttaṃ. Vippaṭipannāti 『『bhato ne bharissāmī』』tiādinā uttasammāpaṭipattiyā akāraṇena ceva tappaṭipakkhamicchāpaṭipattiyā akaraṇena ca vippaṭipannā puttā assu. Etaṃ bhayanti etaṃ 『『mātāpitūnaṃ appatirūpāti viññūnaṃ garahitabbatābhayaṃ, paravādabhaya』』nti evamādi āgaccheyya puttesu. Puttānaṃ nānurūpāti ettha 『『puttāna』』nti padaṃ etaṃ bhayaṃ puttānaṃ āgaccheyyāti evaṃ idhāpi ānetvā sambandhitabbaṃ. Tādisānañhi mātāpitūnaṃ puttānaṃ ovādānusāsaniyo dātuṃ samatthakālato paṭṭhāya tā tesaṃ dātabbā evāti katvā tathā vuttaṃ. Puttānañhi vasenāyaṃ desanā anāgatā sammāpaṭipannesu ubhosu attano, mātāpitūnañca vasena uppajjanakatāya sabbaṃ bhayaṃ na hoti sammāpaṭipannattā. Evaṃ paṭipannattā eva paṭicchannā hoti tattha kātabbapaṭisanthārassa sammadeva katattā. Khemāti anupaddavā. Yathāvuttasammāpaṭipattiyā akaraṇena hi uppajjanakaupaddavā karaṇena na hontīti.

『『Na kho te』』tiādinā vutto saṅgītianāruḷho bhagavatā tadā tassa vutto paramparāgato attho veditabbo. Tenāha 『『bhagavā siṅgālakaṃ etadavocā』』ti. Ayañhīti ettha hi-saddo avadhāraṇe. Tathā hi 『『no aññā』』ti aññadisaṃ nivatteti.

我來為您直譯這段巴利文： 彼怖如不來,如是覆"東方"轉格詞相應。然如彼怖應來,如應不來,為示彼二故說"若"等。"邪行"即以"養育我們將養"等不作上正行因及不作彼對邪行故邪行子應。"此怖"即此"父母不應故智者應呵怖,他語怖"如是等應來於子。"子不應"此中"子"語此怖應來子故如是此亦引相應。因如是父母從能與子教誡時即應與彼等故如是說。因此說依子來,正行二自父母依生故一切怖不由正行。由如是行故覆因彼應作待正作故。"安"即無難。因不作如說正行生難由作不生故。 應知"非彼"等說非結集世尊爾時對彼說傳來義。故說"世尊對辛伽羅迦如是說"。"此"中此語決定。如是"非余"遮余方。

1. Ācariyaṃ dūratova disvā uṭṭhānavacaneneva tassa paccuggamanādisāmīcikiriyā avuttasiddhāti taṃ dassento 『『paccuggamanaṃ katvā』』tiādimāha. Upaṭṭhānenāti payirupāsanena. Tikkhattuṃupaṭṭhānagamanenāti pāto, majjhanhike, sāyanti tīsu kālesu upaṭṭhānatthaṃ upagamanena. Sippuggahaṇatthaṃ pana upagamanaṃ upaṭṭhānantogadhaṃ payojanavasena gamanabhāvatoti āha 『『sippuggahaṇa…pe… hotī』』ti. Sotuṃ icchā sussūsā, sā pana ācariye sikkhitabbasikkhe ca ādaragāravapubbikā icchitabbā 『『addhā iminā sippena sikkhitena evarūpaṃguṇaṃ paṭilabhissāmī』』ti. Tathābhūtañca taṃ savanaṃ saddhāpubbaṅgamaṃ hotīti āha 『『saddahitvā savanenā』』ti. Vuttamevatthaṃ byatirekavasena dassetuṃ 『『asaddahitvā…pe… nādhigacchatī』』ti vuttaṃ. Tasmā tassattho vuttapaṭipakkhanayena veditabbo. Yaṃ sandhāya 『『avasesakhuddakapāricariyāyā』』ti vuttaṃ, taṃ vibhajanaṃ anavasesato dassetuṃ 『『antevāsikena hī』』tiādi vuttaṃ. Paccupaṭṭhānādīnīti ādi-saddena āsanapaññāpanaṃ bījananti evamādiṃ saṅgaṇhāti. Antevāsikavattanti antevāsikena ācariyamhi sammāvattitabbavattaṃ. Sippapaṭiggahaṇenāti sippaganthassa sakkaccaṃ uggahaṇena. Tassa hi suṭṭhu uggahaṇena tadanusārenassa payogopi sammadeva uggahito hotīti. Tenāha 『『thokaṃ gahetvā』』tiādi.

Suvinītaṃ vinentīti idha ācāravinayo adhippeto. Sippasmiṃ pana sikkhāpanavinayo 『『suggahitaṃ gāhāpentī』』ti imināva saṅgahitoti vuttaṃ 『『evaṃ te nisīditabba』』ntiādi. Ācariyā hi nāma antevāsike na diṭṭhadhammike eva vinenti, atha kho samparāyikepīti āha 『『pāpamittā vajjetabbā』』ti. Sippaganthassa uggaṇhanaṃ nāma yāvadeva payogasampādanatthanti āha 『『payogaṃ dassetvā gaṇhāpentī』』ti. Mittāmaccesūti attano mittāmaccesu. Paṭiyādentīti pariggahetvā naṃ mamattavasena paṭiyādenti. 『『Ayaṃ amhākaṃ antevāsiko』』tiādinā hi attano pariggahitadassanamukhena ceva 『『bahussuto』』tiādinā tassa guṇapariggaṇhanamukhe ca taṃ tesaṃ paṭiyādenti. Sabbadisāsu rakkhaṃ karonti cātuddisabhāvasampādanenassa sabbattha sukhajīvibhāvasādhanato. Tenāha 『『uggahitasippo hī』』tiādi. Sattānañhi duvidhā sarīrarakkhā abbhantaraparissayapaṭighātena, bāhiraparissayapaṭighātena ca. Tattha abbhantaraparissayo khuppipāsādibhedo, so lābhasiddhiyā paṭihaññati tāya tajjāparihārasaṃvidhānato. Bāhiraparissayo coraamanussādihetuko, so vijjāsiddhiyā paṭihaññati tāya tajjāparihārasaṃvidhānato. Tena vuttaṃ 『『yaṃ yaṃ disa』』ntiādi.

Pubbe 『『uggahitasippo hī』』tiādinā sippasikkhāpaneneva lābhuppattiyā disāsu parittāṇakaraṇaṃ dassitaṃ, idāni 『『yaṃ vā so』』tiādinā tassa uggahitasippassa nipphattivasena guṇakittanamukhena paggaṇhanenapi lābhuppattiyāti ayametesaṃ vikappānaṃ bhedo. Sesanti 『『paṭicchannā hotī』』tiādikaṃ pāḷiāgataṃ, 『『evañca pana vatvā』』tiādikaṃ aṭṭhakathāgatañca. Etthāti etasmiṃ dutiyadisāvāre. Purimanayenevāti pubbe paṭhamadisāvāre vuttanayeneva.

我來為您直譯這段巴利文： 268. 見師遠起語即迎等應作不說成故示彼說"作迎"等。"近"即親近。"三次近往"即朝、中、晚三時近往。取技往近攝因往性故說"取技等往即近"。欲聞即聽聞,彼應于師學處欲敬重"定以此學技得如是德"。如是彼聞依信故說"信聞"。為示義相反故說"不信等不得"。故彼義應知說對理。為完全示依"余小奉事"說者故說"因內住"等。"現等"即等語攝設座扇等。"內住行"即內住于師正行行。"受技"即善取技言。因彼善取依彼用亦善取故。故說"取少"等。 "善導導"此中意欲行導。技中學導以"令取善取"攝故說"如是汝應坐"等。因名師不僅導現法,亦后法故說"應離惡友"。取技言即為成用故說"示用令取"。"友僚"即自友僚。"預備"即攝彼依我所預備。因"此我內住"等由示自攝及"多聞"等由攝彼德預備彼彼等。作一切方護由成四方性彼一切安活成。故說"因取技"等。因有情二身護由制內難,制外難。此中內難飢渴等分,彼由得利制由彼安排對治故。外難盜非人等因,彼由成明制由彼安排對治故。故說"何何方"等。 前以"因取技"等僅示由教技生利作方護,今以"或彼"等由彼取技成由稱德攝亦生利故此等分別差別。"余"即"覆"等來經,"如是說"等來義。"此"即此第二方分。"如前理"即如前第一方分說理。

269.Sammānanā nāma sambhāvanā, sā pana atthacariyālakkhaṇā ca dānalakkhaṇā ca catutthapañcamaṭṭhāneheva saṅgahitāti piyavacanalakkhaṇaṃ taṃ dassetuṃ 『『sambhāvitakathākathanenā』』ti vuttaṃ. Vigatamānanā vimānanā, na vimānanā avimānanā, vimānanāya akaraṇaṃ. Tenāha 『『yathā dāsakammakarādayo』』tiādi. Sāmikena hi vimānitānaṃ itthīnaṃ sabbo parijano vimānetiyeva . Paricarantoti indriyāni paricaranto. Taṃ aticarati nāma taṃ attano gihiniṃ atimaññitvā agaṇetvā vattanato. Issariyavossaggenāti ettha yādiso issariyavossaggo gihiniyā anucchaviko, taṃ dassento 『『bhattagehe vissaṭṭhe』』ti āha. Gehe eva ṭhatvā vicāretabbampi hi kasivāṇijjādikammaṃ kulitthiyā bhāro na hoti, sāmikasseva bhāro, tato āgatasāpateyyaṃ pana tāya suguttaṃ katvā ṭhapetabbaṃ hoti. 『『Sabbaṃ issariyaṃ vissaṭṭhaṃ nāma hotī』』ti etā maññantīti adhippāyo. Itthiyo nāma puttalābhena viya mahagghavipulālaṅkāralābhenapi na santussantevāti tāsaṃ tosanaṃ alaṅkāradānanti āha 『『attano vibhavānurūpenā』』ti.

Kulitthiyā saṃvihitabbakammantā nāma āhārasampādanavicārappakārāti āha 『『yāgubhattapacanakālādīnī』』tiādi. Sammānanādīhi yathārahaṃ piyavacanehi ceva bhojanadānādīhi ca paheṇakapesanādīhi aññato, tattheva vā uppannassa paṇṇākārassa chaṇadivasādīsu pesetabbapiyabhaṇḍehi ca saṅgahitaparijanā. Gehasāminiyā antogehajano niccaṃ saṅgahito evāti vuttaṃ 『『idha parijano nāma…pe… ñātijano』』ti. Ābhatadhananti bāhirato antogehaṃ pavesitadhanaṃ. Gihiniyā nāma paṭhamaṃ āhārasampādane kosallaṃ icchitabbaṃ, tattha ca yuttapayuttatā, tato sāmikassa itthijanāyattesu kiccākiccesu, tato puttānaṃ parijanassa kātabbakiccesūti āha 『『yāgubhattasampādanādīsū』』tiādi. 『『Nikkosajjā』』ti vatvā tameva nikkosajjataṃ byatirekato, anvayato ca vibhāvetuṃ 『『yathā』』tiādi vuttaṃ. Idhāti imasmiṃ tatiyadisāvāre. Purimanayenevāti paṭhamadisāvāre vuttanayeneva. Iti bhagavā 『『pacchimā disā puttadārā』』ti uddisitvāpi dāravaseneva pacchimaṃ disaṃ vissajjesi, na puttavasena. Kasmā? Puttā hi dārakakāle attano mātu anuggaṇhaneneva anuggahitā honti anukampitā, viññutaṃ pattakāle pana yathā tepi tadā anuggahetabbā, svāyaṃ vidhi 『『pāpā nivārentī』』tiādinā paṭhamadisāvāre dassito evāti kiṃ puna vissajjanenāti. Dānādisaṅgahavatthūsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttamevāti.

1. Cattāripi ṭhānāni laṅghitvā pañcamameva ṭhānaṃ vivarituṃ 『『avisaṃvādanatāyā』』tiādi vuttaṃ. Tattha yassa yassa nāmaṃ gaṇhātīti sahāyo atthikabhāvena yassa yassa vatthuno nāmaṃ katheti. Avisaṃvādetvāti ettha duvidhaṃ avisaṃvādanaṃ vācāya, payogena cāti taṃ duvidhampi dassetuṃ 『『idampī』』tiādi vuttaṃ. 『『Dānenā』』ti ca idaṃ nidassanamattaṃ daṭṭhabbaṃ itarasaṅgahavatthuvasenapi avisaṃvādetvā saṅgaṇhanassa labbhanato, icchitabbato ca. Aparā pacchimā pajā aparapajā, aparāparaṃ uppannā vā pajā aparapajā. Paṭipūjanā nāma mamāyanā, sakkārakiriyā cāti tadubhayaṃ dassetuṃ 『『kelāyantī』』tiādi vuttaṃ. Mamāyantīti mamattaṃ karonti.

我來為您直譯這段巴利文： 269. "尊重"即尊敬,彼以利行相及施相由第四第五處攝故示彼愛語相說"說尊敬語"。離慢即輕視,非輕視即不輕視,不作輕視。故說"如奴僕等"。因主輕視女眾一切眷屬即輕視。"邪行"即行根。名邪行彼因輕視不顧自居士女而行。"委以權"此中示如居士女應權說"委食室"。因於家立應導農商等業非貴女責,是主責,然由彼來資具彼應善護立。"一切權委名"即彼等思意。女名如得子如得大貴廣飾不滿故彼滿以施飾說"隨自富"。 貴女應辦事名食成作等故說"粥食煮時等"。以尊重等如應愛語及食施等送禮等他,或彼生賀節日等應送喜物攝眷屬。家主婦內家人常攝故說"此眷屬名等親眷"。"持財"即外入內室財。女名應先食成善巧,及彼勤,次主女人依事非事,次子眷屬應作事故說"粥食成等"。說"離懈"為示彼離懈相反順故說"如"等。"此"即此第三方分。"如前理"即如第一方分說理。如是世尊說"西方子妻"且僅依妻明西方非依子。何故?因子童時攝自母攝即憐愍,得智時如彼等爾時應攝,此法以"離惡"等第一方分已示故何再明。施等攝事應說彼已前說。 270. 超四處唯開第五處故說"不違"等。此中"執誰誰名"即友因需執誰誰物名。"不違"此中二不違語及行故為示彼二故說"此亦"等。"施"即此應見僅例由余攝事亦得不違攝,應欲故。後後生眾即后眾,或後後生眾即后眾。"敬"即愛,作敬故為示彼二說"愛"等。"愛"即作我所。

271.Yathābalaṃ kammantasaṃvidhānenāti dāsakammakarānaṃ yathābalaṃ balānurūpaṃ tesaṃ tesaṃ kammantānaṃ saṃvidahanena vicāraṇena, kārāpanenāti attho. Tenāha 『『daharehī』』tiādi. Bhattavetanānuppadānenāti tassa tassa dāsakammakarassa anurūpaṃ bhattassa, vetanassa ca padānena . Tenevāha 『『ayaṃ khuddakaputto』』tiādi. Bhesajjādīnīti ādi-saddena sappāyāhāravasanaṭṭhānādiṃ saṅgaṇhāti. Sātabhāvo eva rasānaṃ acchariyatāti āha 『『acchariye madhurarase』』ti. Tesanti dāsakammakarānaṃ. Vossajjanenāti kammakaraṇato vissajjanena. Velaṃ ñatvāti 『『pahārāvaseso, upaḍḍhapahārāvaseso vā divaso』』ti velaṃ jānitvā. Yo koci mahussavo chaṇo nāma. Kattikussavo, phagguṇussavoti evaṃ nakkhattasallakkhito mahussavo nakkhattaṃ.Pubbuṭṭhāyitā, pacchānipātitā ca mahāsudassane vuttā evāti idha anāmaṭṭhā.

Dinnādāyinoti pubbapadāvadhāraṇavasena sāvadhāraṇavacananti avadhāraṇena nivattitaṃ dassetuṃ 『『corikāya kiñci aggahetvā』』ti vuttaṃ. Tenāha 『『sāmikehi dinnasseva ādāyino』』ti. Na mayaṃ kiñci labhāmāti anujjhāyitvāti paṭisedhadvayena tehi laddhabbassa lābhaṃ dasseti. 『『Kiṃ etassa kammena katenāti anujjhāyitvā』』ti idaṃ tuṭṭhahadayatāya kāraṇadassanaṃ paṭipakkhadūrībhāvato. Tuṭṭhahadayatādassanampi kammassa sukatakāritāya kāraṇadassanaṃ. Kitti eva vaṇṇo kittivaṇṇo, taṃ kittivaṇṇaṃ guṇakathaṃ haranti, taṃ taṃ disaṃ upāharantīti kittivaṇṇaharā. Tathā tathā kittetabbato hi kitti, guṇo, tesaṃ vaṇṇanaṃ kathanaṃ vaṇṇo. Tenāha 『『guṇakathāhārakā』』ti.

1. Kāraṇabhūtā mettā etesaṃ atthīti mettāni, kāyakammādīni. Yāni pana tāni yathā yathā ca sambhavanti, taṃ dassetuṃ 『『tatthā』』tiādi vuttaṃ. 『『Vihāragamana』』ntiādīsu 『『mettacittaṃ paccupaṭṭhāpetvā』』ti padaṃ āharitvā yojetabbaṃ. Anāvaṭadvāratāyāti ettha dvāraṃ nāma alobhajjhāsayatā dānassa mukhabhāvato. Tassa sato deyyadhammassa dātukāmatā anāvaṭatā evañhi gharamāvasanto kulaputto gehadvāre pihitepi anāvaṭadvāro eva, aññathā apihitepi gharadvāre āvaṭadvāro evāti. Tena vuttaṃ 『『tatthā』』tiādi. Vivaritvāpi vasantoti vacanaseso. Pidahitvāpīti etthāpi eseva nayo. 『『Sīlavantesū』』ti idaṃ paṭiggāhakato dakkhiṇavisuddhidassanatthaṃ vuttaṃ. Karuṇākhettepi dānena anāvaṭadvāratā eva. 『『Santaññevā』』ti iminā asantaṃ natthivacanaṃ pucchitapaṭivacanaṃ viya icchitabbaṃ evāti dasseti viññūnaṃ atthikānaṃ cittamaddavakaraṇato. 『『Purebhattaṃ paribhuñjitabbaka』』nti idaṃ yāvakālike eva āmisabhāvassa niruḷhatāya vuttaṃ.

『『Sabbe sattā』』ti idaṃ tesaṃ samaṇabrāhmaṇānaṃ ajjhāsayasampattidassanaṃ pakkhapātābhāvadīpanato, odhiso pharaṇāyapi mettābhāvanāya labbhanato. Yāya kusalābhivaḍḍhiākaṅkhāya tesaṃ upaṭṭhākānaṃ, tathā nesaṃ gehapavisanaṃ, taṃ sandhāyāha 『『pavisantāpi kalyāṇena cetasā anukampanti nāmā』』ti. Sutassa pariyodāpanaṃ nāma tassa yāthāvato atthaṃ vibhāvetvā vicikicchātamavidhamanena visodhananti āha 『『atthaṃ kathetvā kaṅkhaṃ vinodentī』』ti. Savanaṃ nāma dhammassa yāvadeva sammāpaṭipajjanāya asati tasmiṃ tassa niratthakabhāvato, tasmā sutassa pariyodāpanaṃ nāma sammāpaṭipajjāpananti āha 『『tathattāya vā paṭipajjāpentī』』ti.

我來為您直譯這段巴利文： 271. "如力事業安排"即奴僕如力隨力對彼彼事業安排導作令作義。故說"以青年"等。"給食工"即對彼彼奴僕應食及工給。故說"此小子"等。"藥等"即等語攝適食衣處等。美即味希有故說"希有甜味"。"彼等"即奴僕。"放"即從作事放。"知時"即知"餘一擊,或余半擊日"時。任何大節為節。迦提節,頗勒具那節如是依星辰大節為星。先起,后臥如大善見已說故此不說。 "取所施"即前分決定語由決定示遮說"不以盜取何"。故說"僅取主施"。"不惱無我等得"以二遮示彼等應得得。"不惱何此作事"此示喜心因由對遠離。示喜心亦示事善作因。稱即譽稱譽,彼等持稱譽德語,持彼彼方故稱譽持。因如是稱故稱,德,彼等譽說譽。故說"持德語"。 272. 因慈彼等有故慈,身業等。彼等何何及如何生故為示彼說"此"等。"往寺"等中"現慈心"語引相應。"門不閉"此中門名無貪意施口性。彼有施物慾施不閉如是居家子雖閉家門即門不閉,否則雖不閉家門即門閉。故說"此"等。應續"亦開住"。"亦閉"此中亦此理。"于戒"此示從受凈施說。悲田亦施即門不閉。"有即"以此示無說無如答問應欲由令智者求柔心。"午前應食"此說定限時食性。 "一切有情"此示彼等沙門婆羅門意成由明無偏,亦由差別遍修慈得。依彼等近事如欲增善,如是彼等入家故說"入亦善心即憐"。聞凈名示彼如實義除疑暗凈故說"說義除疑"。聞名法即正行無彼彼無義故,故聞凈名令正行故說"令行如性"。

273.Alamattoti samatthasabhāvo, so ca atthato samattho evāti 『『agāraṃ ajjhāvasanasamattho』』ti vuttaṃ. Disānamassanaṭṭhāneti yathāvuttadisānaṃ paccupaṭṭhānasaññite namassanakāraṇe. Paṇḍito hutvā kusalo cheko labhate yasanti yojanā. Saṇhaguṇayogato saṇho, saṇhaguṇoti panettha sukhumanipuṇapaññā, muduvācāti dassento 『『sukhuma…pe… bhaṇanena vā』』ti vuttaṃ. Disānamassanaṭṭhānenāti yena ñāṇena yathāvuttā cha disā vuttanayena paṭipajjanto namassati nāma, taṃ ñāṇaṃ disānamassanaṭṭhānaṃ, tena paṭibhānavā. Tena hi taṃtaṃkiccayuttapattavasena paṭipajjanto idha 『『paṭibhānavā』』ti vutto. Nivātavuttīti paṇipātasīlo. Atthaddhoti na thaddho thambharahitoti cittassa uddhumātalakkhaṇena thambhitabhāvena virahito. Uṭṭhānavīriyasampannoti kāyikena vīriyena samannāgato. Nirantarakaraṇavasenāti āraddhassa kammassa satatakāritāvasena. Ṭhānuppattiyā paññāyāti tasmiṃ tasmiṃ atthakicce upaṭṭhite ṭhānaso taṅkhaṇe eva uppajjanakapaññāya.

Saṅgahakaroti yathārahaṃ sattānaṃ saṅgaṇhanako. Mittakaroti mittabhāvakaro, so pana atthato mitte pariyesanako nāma hotīti vuttaṃ 『『mittagavesano』』ti. Yathāvuttaṃ vadaṃ vacanaṃ jānātīti vadaññūti āha 『『pubbakārinā vuttavacanaṃ jānātī』』ti. Idāni tamevatthaṃ saṅkhepena vuttaṃ vitthāravasena dassetuṃ 『『sahāyakassā』』tiādi vuttaṃ. Pubbe yathāpavattāya vācāya jānane vadaññutaṃ dassetvā idāni ākārasallakkhaṇena appavattāya vācāya jānanepi vadaññutaṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. 『『Yena yena vā panā』』tiādinā vacanīyatthataṃ vadaññū-saddassa dasseti. Netāti yathādhippetamatthaṃ paccakkhato pāpetā. Tenāha 『『taṃ tamatthaṃ dassento paññāya netā』』ti. Neti taṃ tamatthanti ānetvā sambandho. Punappunaṃ netīti anu anu neti, taṃ tamatthanti ānetvā yojanā.

Tasmiṃ tasminti tasmiṃ tasmiṃ dānādīhi saṅgahehi saṅgahetabbe puggale. Āṇiyāti akkhasīsagatāya āṇiyā. Yāyatoti gacchato. Puttakāraṇāti puttanimittaṃ. Puttahetukañhi puttena kattabbaṃ mānaṃ vā pūjaṃ vā.

Upayogavacaneti upayogatthe. Vuccatīti vacanaṃ, attho. Upayogavacane vā vattabbe. Paccattanti paccattavacanaṃ. Sammā pekkhantīti sammadeva kātabbe pekkhanti. Pasaṃsanīyāti pasaṃsitabbā. Bhavanti ete saṅgahetabbe tattha puggale yathārahaṃ pavattentāti adhippāyo.

274.『『Iti bhagavā』』tiādi nigamanaṃ. Yā disāti yā mātāpituādilakkhaṇā puratthimādidisā. Namassāti namasseyyāsīti attho 『『yathā kathaṃ panā』』tiādikāya gahapatiputtassa pucchāya vasena desanāya āraddhattā 『『pucchāya ṭhatvā』』ti vuttaṃ. Akathitaṃ natthi gihīhi kattabbakamme appamādapaṭipattiyā anavasesato kathitattā. Mātāpituādīsu hi tehi ca paṭipajjitabbapaṭipattiyā niravasesato kathaneneva rājādīsupi paṭipajjitabbavidhi atthato kathito eva hotīti. Gihino vinīyanti, vinayaṃ upenti etenāti gihivinayo. Yathānusiṭṭhanti yathā idha satthārā anusiṭṭhaṃ gihicārittaṃ , tathā tena pakārena taṃ avirādhetvā. Paṭipajjamānassa vuddhiyeva pāṭikaṅkhāti diṭṭhadhammikasamparāyikaparamatthehi vuddhiyeva icchitabbā avassambhāvinīti.

Siṅgālasuttavaṇṇanāya līnatthappakāsanā.

1. Āṭānāṭiyasuttavaṇṇanā

Paṭhamabhāṇavāravaṇṇanā

我來為您直譯這段巴利文： 273. "能"即能性,彼義能故說"能居家"。"禮方處"即如說方現名禮因。"智為巧能得譽"相應。由細德合細,此細德即微妙智,柔語故示說"微妙等說"。"禮方處"即以何智如說六方說理行即禮,彼智禮方處,彼慧辯。因彼彼事應時行此說"慧辯"。"卑住"即禮性。"非慢"即無慢離慢即離心高相慢性。"具勤勇"即具身勇。"無間作"即續作已起業。"時生慧"即彼彼義事起時即生慧。 "攝作"即如應攝有情。"友作"即作友性,彼義即求友故說"求友"。知如說語故知語故說"知前作語"。今為示廣彼略說義故說"友"等。示前如轉語知語知今為示相察不轉語知語知故說"又"等。以"或何何"等示應語性知語語。"導"即令如欲義現。故說"示彼彼義慧導"。導彼彼義引相應。數數導即隨隨導,彼彼義引相應。 "彼彼"即彼彼應施等攝攝人。"軸"即至軸頭。"行"即去。"子因"即子緣。因子應子作敬或供。 "對格"即對格義。說即語,義。或應說對格。"主"即主語。"正見"即正見應作。"應贊"即應贊。彼等轉彼攝應人如應意。 274. "如是世尊"等結。"何方"即何父母等相東等方。"禮"即應禮義由居士子問"如何"等始說故說"依問"。無不說由完全說居士應作事不放逸行。因父母等及應行行完全說即王等應行法義即說。居士導,導至此故居士導。"如教"即如此師教居士行,如是彼相不違。行者唯應期望增即應欲必來現后第一義增。 辛伽羅經註釋明義顯。 阿吒那提耶經註釋 第一誦分註釋;

1. 『『Catuddisaṃ rakkhaṃ ṭhapetvā』』ti idaṃ dvīsu ṭhānesu catūsu disāsu ṭhapitaṃ rakkhaṃ sandhāya vuttanti tadubhayaṃ dassetuṃ 『『asurasenāyā』』tiādi vuttaṃ. Attano hi adhikāre, attano rakkhāya ca appamajjanena tesaṃ idaṃ dvīsu ṭhānesu catūsu disāsu ārakkhaṭṭhapanaṃ. Yañhi taṃ asurasenāya paṭisedhanatthaṃ devapure catūsu disāsu sakkassa devānamindassa ārakkhaṭṭhapanaṃ, taṃ attano adhikāre appamajjanaṃ. Yaṃ pana nesaṃ bhagavato santikaṃ upasaṅkamane catūsu disāsu ārakkhaṭṭhapanaṃ, taṃ attano katā rakkhāya appamajjanaṃ. Tena vuttaṃ 『『asurasenāya nivāraṇattha』』ntiādi. Pāḷiyaṃ catuddisanti bhummatthe upayogavacananti bhummavasena tadatthaṃ dassento 『『catūsu disāsū』』ti āha. Ārakkhaṃ ṭhapetvāti vessavaṇādayo cattāro mahārājāno attanā attanā rakkhitabbadisāsu ārakkhaṃ ṭhapetvā guttiṃ sammadeva vidahitvā. Balagumbaṃ ṭhapetvāti yakkhasenādisenābalasamūhaṃ ṭhapetvā. Ovaraṇaṃ ṭhapetvāti paṭipakkhanisedhanasamatthaṃ āvaraṇaṃ ṭhapetvā. Iti tīhi padehi yathākkamaṃ paccekaṃ devanagaradvārassa anto, dvārasamīpe, dvārato bahi, disārakkhāvasanoti tividhāya rakkhāya ṭhapitabhāvo vā dīpito. Tenāha 『『evaṃ sakkassa…pe… katvā』』ti. Satta buddhe ārabbhāti ettha satteva buddhe ārabbha paribandhanakāraṇaṃ mahāpadānaṭīkāyaṃ (dī. ni. ṭī. 2.12) vuttanayeneva veditabbaṃ. Dhammaāṇanti dhammamayaṃ āṇaṃ, satthu dhammacakkanti attho. 『『Parisato bāhirabhāvo, asambhogo』』ti evamādiṃ idañcidañca vivajjanakaraṇaṃ karissāmāti. Sāvananti catunnampi parisānaṃ tikkhattuṃ parivārena anusāvanaṃ, yathā sakko devānamindo asurasenāya nivāraṇatthaṃ catūsu disāsu ārakkhaṃ ṭhapāpeti, evaṃ mahārājānopi tādise kiccavisese attano ārakkhaṃ ṭhapenti. Imesampi hi tato sāsaṅkaṃ sappaṭibhayanti. Tena vuttaṃ 『『attanopī』』tiādi.

Abhikkantāti atikkantā, vigatāti atthoti āha 『『khaye dissatī』』ti. Teneva hi 『『nikkhanto paṭhamo yāmo』』ti anantaraṃ vuttaṃ. Abhikkantataroti ativiya kantataro. Tādiso ca sundaro bhaddako nāma hotīti āha 『『sundare dissatī』』ti.

Koti devanāgayakkhagandhabbādīsu ko katamo. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. 『『Yasasā』』ti iminā edisena parivārena, paricchedena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasapi disā pabhāsento cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe. Abbhanumodaneti sampahaṃsane. Idha panāti 『『abhikkantāya rattiyā』』ti etasmiṃ pade. Tenāti khayapariyāyattā.

Rūpāyatanādīsūti ādi-saddena akkharādīnaṃ saṅgaho daṭṭhabbo. Suvaṇṇavaṇṇoti suvaṇṇacchavīti ayamettha atthoti āha 『『chaviya』』nti. Tathā hi vuttaṃ 『『kañcanasannibhattaco』』ti (dī. ni. 2.35; 3.200, 218; ma. ni.

我來為您直譯這段巴利文： 275. "置四方守"此依二處四方置守說故為示彼二說"阿修羅軍"等。因自界,自護不放逸彼等此二處四方置守。因彼阿修羅軍遮故天城四方帝釋天主置守,彼自界不放逸。又彼等往世尊時四方置守,彼自作護不放逸。故說"為遮阿修羅軍"等。經中"四方"即處格對格故依處示彼義說"於四方"。"置守"即毗沙門等四大王于自自應守方置守善立護。"置軍"即置夜叉軍等軍眾。"置障"即置能遮敵障。如是三語如次各各天城門內,門邊,門外,方守住即示三護置性。故說"如是帝釋等作"。"緣七佛"此中緣七佛繫縛因如大本注說理應知。"法令"即法作令,師法輪義。"眾外性,不共"如是等此此應離作我等將作。"令聞"即以三遍圍令聞四眾,如帝釋天主為遮阿修羅軍令置四方守,如是大王亦如是事差別置自守。因彼等亦由彼有怖有畏。故說"自亦"等。 "勝"即過,去義故說"見滅"。故即說"初夜過"。"更勝"即極可愛。如是妙即賢故說"見妙"。 "誰"即天龍夜叉乾闥婆等中誰何。"我"即我。"足"即足。"神"即如是天神。"譽"以此如是眷,限。"光"即照。"勝"即極愛可愛端正。"色"即身色光。"照一切方"即如月如日照十方作一光一明故偈義。"端正"即勝色具色。"隨喜"即極喜。"此中"即"勝夜"此語。"彼"即滅異名。 "色處等"即等語應見攝字等。"金色"即金膚此此義故說"膚"。如是說"似金膚"。

2.386) saññūḷhāti saṅganthitā. Vaṇṇāti guṇavaṇṇanāti āha 『『thutiya』』nti, thomanāyanti attho. Kulavaggeti khattiyādikulakoṭṭhāse. Tattha 『『accho vippasanno』』tiādinā vaṇṇitabbaṭṭhena vaṇṇo, chavi. Vaṇṇanaṭṭhena vaṇṇo, thuti. Abhitthavanaṭṭhena vaṇṇo, thuti, aññamaññaṃ asaṅkarato vaṇṇitabbato ṭhapetabbato vaṇṇo, khattiyādikulavaggo. Vaṇṇīyati ñāpīyati etenāti vaṇṇo, ñāpakaṃ kāraṇaṃ. Vaṇṇanato thūlarassādibhāvena upaṭṭhānato vaṇṇo, saṇṭhānaṃ. 『『Mahantaṃ khuddakaṃ, majjhima』』nti vaṇṇetabbato pamāṇetabbato vaṇṇo, pamāṇaṃ. Vaṇṇīyati cakkhunā vivarīyatīti vaṇṇo, rūpāyatananti evaṃ tasmiṃ tasmiṃ atthe vaṇṇa-saddassa pavatti veditabbā. Soti vaṇṇasaddo. Chaviyaṃ daṭṭhabbo rūpāyatane gayhamānassa chavimukheneva gahetabbato. 『『Chavigatā pana vaṇṇadhātu eva suvaṇṇavaṇṇoti ettha vaṇṇaggahaṇena gahitā』』ti apare.

Kevalaparipuṇṇanti ekadesampi asesetvā niravasesatova paripuṇṇanti ayamettha atthoti āha 『『anavasesatā attho』』ti. Kevalakappāti kappa-saddo nipāto padapūraṇamattaṃ, kevalaṃ icceva attho . Kevala-saddo bahulavācīti āha 『『yebhuyyatā attho』』ti. Keci pana 『『īsakaṃ asamattā kevalakappā』』ti vadanti. Evaṃ sati anavasesattho eva kevala-saddattho siyā, anatthantarena pana kappa-saddena padavaḍḍhanaṃ kataṃ kevalameva kevalakappanti. Atha vā kappanīyatā, paññāpetabbatā kevalakappā. Abyāmissatā vijātiyena asaṅkarā suddhatā. Anatirekatā taṃparamatā visesābhāvo. Kevalakappanti kevalaṃ daḷhaṃ katvāti attho. Kevalaṃ vuccati nibbānaṃ sabbasaṅkhatavivittattā. Taṃ etassa adhigataṃ atthīti kevalī, sacchikatanirodho khīṇāsavo.

Kappa-saddo panāyaṃ sa-upasaggo, anupasaggo cāti adhippāyena okappaniyapade labbhamānaṃ kappaniyasaddamattaṃ nidasseti, aññathā kappa-saddassa atthuddhāre okappaniyapadaṃ anidassanameva siyā. Samaṇakappehīti vinayakkamasiddhehi samaṇavohārehi. Niccakappanti niccakālaṃ. Paññattīti nāmañhetaṃ tassa āyasmato, yadidaṃ kappoti. Kappitakesamassūti kattariyā cheditakesamassu. Dvaṅgulakappoti majjhanhikavelāya vītikkantāya dvaṅgulatāvikappo. Lesoti apadeso. Anavasesaṃ pharituṃ samatthassa obhāsassa kenaci kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasova pharīti dassetuṃ samantattho kappa-saddo gahitoti āha 『『anavasesaṃ samantato』』ti.

Yasmā devatānaṃ sarīrappabhā dvādasayojanamattaṃ ṭhānaṃ, tato bhiyyopi pharitvā tiṭṭhati, tathā vatthābharaṇādīhi samuṭṭhitā pabhā, tasmā vuttaṃ 『『candimā viya, sūriyo viya ca ekobhāsaṃ ekaṃ pajjotaṃ karitvā』』ti. Kasmā ete mahārājāno bhagavato santike nisīdiṃsu? Nanu yebhuyyena devatā bhagavato santikaṃ upagatā ṭhatvāva kathetabbaṃ kathentā gacchantīti? Saccametaṃ, idha pana nisīdane kāraṇaṃ atthi, taṃ dassetuṃ 『『devatāna』』ntiādi vuttaṃ. 『『Idaṃ parittaṃ nāma sattabuddhapaṭisaṃyuttaṃ garu, tasmā na amhehi ṭhatvā gahetabba』』nti cintetvā parittagāravavasena nisīdiṃsu.

我來為您直譯這段巴利文： "集"即結。"色"即德稱故說"贊",讚歎義。"種羣"即剎帝利等種分。此中以"凈明"等由應稱義色即膚。由稱義色即贊。由稱讚義色即贊,由互不混應稱應置色即剎帝利等種羣。由此稱知故色即能知因。由色現粗細等義色即形。由"大小中"應稱應量色即量。由色為眼所開色即色處,如是彼彼義應知色語轉。彼即色語。應見於膚由色處取唯依膚應取。"但膚色界即此色語所取"余說。 "唯圓"即不餘一分完全圓此此義故說"無餘義"。"如唯"即如語助詞僅填詞,唯即義。唯語多說故說"遍義"。有說"少不滿如唯"。如是無餘義即唯語義,但以無異義如語增詞作唯即如唯。或如應,應施如唯。不雜即不混異性凈。不餘即彼最無勝。"如唯"即唯堅作義。唯說涅槃由離一切有為。彼此得有故唯,證滅漏盡。 如語此有上無上說許語中得如語僅示,否則如語義舉許語不示。"沙門如"即由律次成沙門言。"常如"即常時。"施設"即此尊者名即如。"如發髭"即以剪刀斷髮髭。"二指如"即過中時二指量。"事"即託辭。為示此非能遍無餘光由因一分遍亦有,此一切遍故取遍義如語說"無餘遍"。 因天身光十二由旬量,過彼亦遍住,如是衣飾等生光,故說"如月日作一光一明"。何故此等大王坐世尊邊?豈不多天來世尊邊立說應說語去?此實爾,此中坐有因,為示彼故說"天"等。思"此護名緣七佛重,故不應我等立取"依護重故坐。

1. Kasmā panettha vessavaṇo eva kathesi, na itaresu yo kocīti? Tattha kāraṇaṃ dassetuṃ 『『kiñcāpī』』tiādi vuttaṃ. Vissāsiko abhiṇhaṃ upasaṅkamanena. Byattoti visārado, tañcassa veyyattiyaṃ suṭṭhu sikkhitabhāvenāti āha 『『susikkhito』』ti. Manussesu viya hi devesupi kocideva purimajātiparicayena susikkhito hoti, tatrāpi kocideva yathādhippetamatthaṃ vattuṃ samattho paripuṇṇapadabyañjanāya poriyā vācāya samannāgato. 『『Mahesakkhā』』ti imassa atthavacanaṃ 『『ānubhāvasampannā』』ti, mahesakkhāti vā mahāparivārāti attho. Pāṇātipāte ādīnavadassaneneva taṃ vipariyāyato tato veramaṇiyaṃ ānisaṃso pākaṭo hotīti 『『ādīnavaṃ dassetvā』』 icceva vuttaṃ. Tesu senāsanesūti yāni 『『araññavanappatthānī』』tiādinā (ma. ni. 1.34-45) vuttāni bhikkhūnaṃ vasanaṭṭhānabhūtāni araññāyatanāni, tesu bhikkhūhi sayitabbato, āsitabbato ca senāsanasaññitesu. Nibaddhavāsinoti rukkhapabbatapaṭibaddhesu vimānesu niccavāsitāya nibaddhavāsino. Baddhattāti gāthābhāvena ganthitattā sambandhitattā.

『『Uggaṇhātu bhante bhagavā』』ti attanā vuccamānaṃ parittaṃ bhagavantaṃ uggaṇhāpetukāmo vessavaṇo avocāti adhippāyena codako 『『kiṃ pana bhagavato appaccakkhadhammo nāma atthī』』ti codesi. Ācariyo sabbattha appaṭihatañāṇacārassa bhagavato na kiñci appaccakkhanti dassento 『『natthī』』ti vatvā 『『uggaṇhātu bhante bhagavā』』ti vadato vessavaṇassa adhippāyaṃ vivaranto 『『okāsakaraṇattha』』ntiādimāha. Yathā hi pañcasikho gandhabbadevaputto devānaṃ tāvatiṃsānaṃ, brahmuno ca sanaṅkumārassa sammukhā attano yathāsutaṃ dhammaṃ bhagavato santikaṃ upagantvā pavedeti, evamayampi mahārājā itarehi saddhiṃ āṭānāṭanagare gāthāvasena bandhitaṃ parittaṃ bhagavato pavedetuṃ okāsaṃ kārento 『『uggaṇhātu bhante bhagavā』』ti āha, na naṃ tassa pariyāpuṇane niyojento. Tasmā uggaṇhātūti yathidaṃ parittaṃ mayā paveditamattameva hutvā catunnaṃ parisānaṃ cirakālaṃ hitāvahaṃ hoti, evaṃ uddhaṃ ārakkhāya gaṇhātu, sampaṭicchatūti attho. Satthu kathiteti satthu ārocite, catunnaṃ parisānaṃ satthu kathane vāti attho. Sukhavihārāyāti yakkhādīhi avihiṃsāya laddhabbasukhavihārāya.

277.Sattapibuddhā cakkhumanto pañcahi cakkhūhi cakkhumabhāve visesābhāvato. Tasmāti yasmā cakkhumabhāvo viya sabbabhūtānukampitādayo sabbepi visesā sattannampi buddhānaṃ sādhāraṇā, tasmā, guṇanemittakāneva vā yasmā buddhānaṃ nāmāni nāma, na liṅgikāvatthikayādicchakāni, tasmā buddhānaṃ guṇavisesadīpanāni 『『cakkhumantassā』』tiādinā (dī. ni.

我來為您直譯這段巴利文： 276. 何故此中唯毗沙門說,非余任一?為示此中因說"雖"等。親因數往。"明"即善言,彼明由善學故說"善學"。如人中天中某由前生習故善學,此中某能說如欲義具足語詞尋轉語。"有威力"此義說"具威",有威力即大眷義。由見殺生過即由此相對彼離過功德明故說"示過"。"彼等住處"即如說"林叢野"等比丘住處成林處,彼由比丘應臥應坐住處稱。"常住"即樹山系樓閣常住故常住。"結"即由偈性結合系聯。 "大德,世尊受持"說者問"難道有世尊不現見法耶?"說者示世尊一切無礙智行無不現見故說"無",為開示說"大德,世尊受持"毗沙門意說"為作機"等。如般阇翼乾闥婆子親聞從忉利天及梵童子法至世尊邊告知,如是此大王亦與余共于阿咤那咤城(位於今印度東北部)以偈結作護為告知世尊作機說"大德,世尊受持",非令彼習。故受持即如此護唯由我告知住四眾久時益,如是上護取,接受義。"師說"即師告,或四眾師說義。"樂住"即夜叉等無害應得樂住。 277. 七佛具眼由五眼具眼無勝。故即由具眼如一切生憐等一切勝七佛共,故,或由功德因即由佛名非性因基任意,故佛功德勝明由"具眼"等。

3.277) vuttāni etāni ekekassa satta satta nāmāni honti. Tesaṃ nāmānaṃ sādhāraṇabhāvaṃ atthavasena yojetabbāti dassetuṃ 『『sabbepī』』tiādi vuttaṃ. Sabbabhūtānukampinoti anaññasādhāraṇamahākaruṇāya sabbasattānaṃ anukampikā. Nhātakilesattāti aṭṭhaṅgikena ariyamaggajalena saparasantānesu niravasesato dhotakilesamalattā. Mārasenāpamaddinoti saparivāre pañcapi māre pamadditavanto. Vusitavantoti maggabrahmacariyavāsaṃ, dasavidhaṃ ariyavāsañca vusitavanto. Vusitavantatāya eva bāhitapāpatā vuttā hotīti 『『brāhmaṇassā』』ti padaṃ anāmaṭṭhaṃ. Vimuttāti anaññasādhāraṇānaṃ pañcannampi vimuttīnaṃ vasena niravasesato muttā. Aṅgatoti sarīraṅgato, ñāṇaṅgato ca, dvattiṃsamahāpurisalakkhaṇa- (dī. ni. 2.33; 3.200; ma. ni. 2.385) asītianubyañjanehi nikkhamanappabhā, byāmappabhā, ketumālāuṇhīsappabhā ca sarīraṅgato nikkhamanakarasmiyo, yamakamahāpāṭihāriyādīsu uppajjanakappabhā ñāṇaṅgato nikkhamanakarasmiyo. Na etāneva 『『cakkhumā』』tiādinā (dī. ni. 3.277) vuttāni satta nāmāni, atha kho aññānipi bahūni aparimitāni nāmāni. Kathanti āha 『『asaṅkhyeyyāni nāmāni saguṇena mahesinoti vutta』』nti (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. aṭṭha. 76). Kena vuttaṃ? Dhammasenāpatinā.

Yadi evaṃ kasmā vessavaṇo etāneva gaṇhīti āha 『『attano pākaṭanāmavasenā』』ti. Khīṇāsavājanāti adhippetā. Te hi kammakilesehi jātāpi evaṃ na puna jāyissantīti iminā atthena janā. Yathāha 『『yo ca kālaghaso bhūto』』ti (jā. 1.2.190) desanāsīsamattanti nidassanamattanti attho, avayavena vā samudāyupalakkhaṇametaṃ. Sati ca pisuṇavācappahāne pharusavācā pahīnāva hoti, pageva ca musāvādoti 『『apisuṇā』』 icceva vuttā. Mahattāti mahā attā sabhāvo etesanti mahattā. Tenāha 『『mahantabhāvaṃ pattā』』ti. Mahantāti vā mahā antā, parinibbānapariyosānāti vuttaṃ hoti. Mahantehi vā sīlādīhi samannāgatā. Ayaṃ tāva aṭṭhakathāyaṃ āgatanayena attho. Itaresaṃ pana matena buddhādīhi ariyehi mahanīyato pūjanīyato mahaṃ nāma nibbānaṃ, mahamanto etesanti mahantā, nibbānadiṭṭhāti attho. Nissāradāti sārajjarahitā, nibbhayāti attho. Tenāha 『『vigatalomahaṃsā』』ti.

Hitanti hitacittaṃ, sattānaṃ hitesīti attho. Yathābhūtaṃ vipassisunti pañcupādānakkhandhesu samudayādito yāthāvato vividhenākārena passiṃsu. 『『Ye cāpī』』ti pubbe paccattabahuvacanena aniyamato vutte tesampīti atthaṃ sampadānabahuvacanavasena niyametvā 『『namatthū』』ti ca padaṃ ānetvā yojeti yaṃ taṃ-saddānaṃ abyabhicāritasambandhabhāvato. Vipassiṃsu namassantīti vā yojanā. Paṭhamagāthāyāti 『『ye cāpi nibbutā loke』』ti evaṃ vuttagāthāya. Dutiyagāthāyāti tadantaragāthāya. Tattha desanāmukhamattanti itaresampi buddhānaṃ nāmaggahaṇe patte imasseva bhagavato nāmaggahaṇaṃ tathā desanāya mukhamattaṃ, tasmā tepi atthato gahitā evāti adhippāyo. Tenāha 『『ayampi hī』』tiādi. Tattha ayanti ayaṃ gāthā. Purimayojanāyaṃ tassāti visesitabbatāya abhāvato 『『yanti nipātamatta』』nti vuttaṃ, idha pana 『『tassa namatthū』』ti evaṃ sambandhassa ca icchitattā 『『ya』』nti nāmapadaṃ upayogekavacananti dassento 『『yaṃ namassanti gotama』』nti āha.

我來為您直譯這段巴利文： 3.277. 彼等各一說此七名。為示彼等名共性應依義合故說"一切"等。"一切生憐"即不共大悲悲愍一切生。"浴垢"即以八支聖道水于自他相續無餘洗垢染。"破魔軍"即已破具眷五魔。"住"即住道梵行,十聖住。由住性即離惡說故"婆羅門"語不涉。"解脫"即依不共五解脫故無餘脫。"分"即身份智分,由三十二大人相八十隨好出光,尋光,幢鬘頂光等身份出光,于雙大神變等生光智分出光。非唯此說"具眼"等七名,又有餘多無量名。如何?說"無數名具德大仙"。誰說?法將說。 若爾毗沙門何故取此?說"依自明名故"。漏盡所指生。彼雖由業惑生如是不再生故此義生。如說"彼食時者"示量義,或由分攝總。由離離間語粗語已斷,何況妄語故說"不離間"。"大"即大為性故大。故說"得大性"。或大即大終,說為般涅槃終。或具大戒等。此且依注義。余意由佛等聖所敬重故稱大即涅槃,有大即大,即見涅槃義。"離染"即離怯,無畏義。故說"離豎毛"。 "利"即利心,利生義。"如實見"即見五取蘊集等如實種種。"彼等"先獨格複數不定說彼等與格複數定及"禮"語合由彼此不離系。或見禮為合。"初偈"即說"彼等世滅"偈。"第二偈"即其後偈。此中說門量即余佛名取時取此世尊名如是說門量,故彼等義取故意。故說"此亦"等。此中"此"即此偈。前閤中由彼無應別故說"彼助詞",此由樂"彼禮"如是系故示"彼"為名語賓格單數說"禮瞿曇"。

1. 『『Yato uggacchati sūriyo』』tiādikaṃ kasmā āraddhaṃ? Yaṃ ye yakkhādayo satthu dhammaāṇaṃ, attano ca rājāṇaṃ nādiyanti, tesaṃ 『『idañcidañca niggahaṃ karissāmā』』ti sāvanaṃ kātukāmā tattha tattha dvisahassaparittadīpaparivāresu catūsu mahādīpesu attano āṇāya vattānaṃ attano puttānaṃ, aṭṭhavīsatiyā yakkhasenāpatiādīnañca satthari pasādagāravabahumānañca pavedetvā niggahārahānaṃ santajjanatthaṃ āraddhaṃ. Tattha 『『yato uggacchatī』』tiādīsu 『『yato ṭhānato udetī』』ti vuccati, kuto pana ṭhānato udetīti vuccati? Pubbavidehavāsīnaṃ tāva majjhanhikaṭṭhāne ṭhito jambudīpavāsīnaṃ udetīti vuccati, uttarakurukānaṃ pana oggacchatīti iminā nayena sesadīpesupi sūriyassa uggacchanoggacchanapariyāyo veditabbo. Ayañca attho heṭṭhā aggaññasuttavaṇṇanāyaṃ (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 278. "從日出"等何故始?因夜叉等不取師法令及自王令,欲作"此此制"告故於彼彼二千護洲圍四大洲中自令行自子,二十八夜叉將等於師信敬重亦告知為怖應制故始。此中"從出"等中說"從何處生",從何處生說?且東勝身洲(今印度東部)住者于中住對閻浮提(今印度)住者說生,北俱盧洲(今中亞地區)下此理余洲亦應知日昇降方式。此義下勝生經注中。

3.121) pakāsito eva. Aditiyā puttoti lokasamudācāravasena vuttaṃ. Lokiyā hi deve aditiyā puttā, asure atithiyā puttāti vadanti. Ādippanato pana ādicco, ekappahāreneva tīsu dīpesu ālokavidaṃsanena samujjalanatoti attho. Maṇḍalīti ettha ī-kāro bhusatthoti āha 『『mahantaṃ maṇḍalaṃ assāti maṇḍalī』』ti. Mahantaṃ hissa vimānamaṇḍalaṃ paññāsayojanāyāmavitthārato. 『『Saṃvarīpinirujjhatī』』ti imināva divasopi jāyatīti ayampi attho vuttoti veditabbo. Ratti antaradhāyatīti sinerupacchāyālakkhaṇassa andhakārassa vigacchanato.

Udakarahadoti jaladhi. 『『Tasmiṃ ṭhāne』』ti idaṃ puratthimasamuddassa uparibhāgena sūriyassa gamanaṃ sandhāya vuttaṃ. Tathā hi jambudīpe ṭhitānaṃ puratthimasamuddato sūriyo uggacchanto viya upaṭṭhāti. Tenāha 『『yato uggacchati sūriyo』』ti. Samuddanaṭṭhena attani patitassa sammadeva, sabbaso ca undanaṭṭhena kiledanaṭṭhena samuddo. Samuddo hi kiledanaṭṭho rahado. Sāritodakoti anekāni yojanasahassāni vitthiṇṇodako, saritā nadiyo udake etassāti vā saritodako.

Sinerupabbatarājā cakkavāḷassa vemajjhe ṭhito, taṃ padhānaṃ katvā vattabbanti adhippāyena 『『itoti sineruto』』ti vatvā tathā pana disāvavatthānaṃ anavaṭṭhitanti 『『tesaṃ nisinnaṭṭhānato vā』』ti vuttaṃ. Tesanti catunnaṃ mahārājānaṃ. Nisinnaṭṭhānaṃ āṭānāṭanagaraṃ. Tattha hi nisinnā te imaṃ parittaṃ bandhiṃsu. Tesaṃ nisinnaṭṭhānatoti vā satthu santike tesaṃ nisinnaṭṭhānato. Ubhayathāpi sūriyassa udayaṭṭhānā puratthimā disā nāma hoti. Purimapakkhaṃyevettha vaṇṇenti. Tena vuttaṃ 『『ito sā purimā disā』』ti. Sūriyo, pana candanakkhattādayo ca sineruṃ dakkhiṇato, cakkavāḷapabbatañca vāmato katvā parivattenti. Yattha ca nesaṃ uggamanaṃ paññāyati, sā puratthimā disā. Yattha okkamanaṃ paññāyati, sā pacchimā disā. Dakkhiṇapasse uttarā disā, vāmapasse dakkhiṇā disāti catumahādīpavāsīnaṃ paccekaṃ sineru uttarādisāyameva, tasmā anavaṭṭhitā disāvavatthāti āha 『『iti naṃ ācikkhati jano』』ti. Yaṃ disanti yaṃ puratthimadisaṃ yasassīti mahāparivāro. Koṭisatasahassaparimāṇā hi devatā abhiṇhaṃ parivārenti. Candananāgarukkhādīsu osadhitiṇavanappatisugandhānaṃ abbanato, tehi dittabhāvūpagamanato 『『gandhabbā』』ti laddhanāmānaṃ cātumahārājikadevānaṃ adhipati bhāvato. Me sutanti ettha meti nipātamattaṃ. Sutanti vissutanti attho. Ayañhettha yojanā – tassa dhataraṭṭhamahārājassa puttāpi bahavo. Kittakā? Asīti, dasa eko ca. Ekanāmā. Kathaṃ? Indanāmā. 『『Mahapphalā』』ti ca sutaṃ vissutametaṃ loketi.

Ādicco gotamagotto, bhagavāpi gotamagotto, ādiccena samānagottatāya ādicco bandhu etassātipi ādiccabandhu, ādiccassa vā bandhūti ādiccabandhu, taṃ ādiccabandhunaṃ.Anavajjenāti avajjapaṭipakkhena brahmavihārena. Samekkhasi odhiso, anodhiso ca pharaṇena olokesiāsayānusayacariyādhimuttiādivibhāgāvabodhavasena. Vatvā vandantīti 『『lokassa anukampako』』ti kittetvā vandanti. Sutaṃ netanti sutaṃ nanūti etasmiṃ atthe nu-saddo. Aṭṭhakathāyaṃ pana nokāroyanti adhippāyena amhehīti attho vutto. Etanti etaṃ tathā parikittetvā amanussānaṃ devatānaṃ vandanaṃ. Vadanti dhataraṭṭhamahārājassa puttā.

我來為您直譯這段巴利文： 3.121. "阿底提子"依世俗說。世人說天為阿底提子,阿修羅為阿底體子。由照故名日,一時於三洲明照故顯義。"圓"此中伊聲為勝義故說"有大圓名圓"。因彼大宮圓五十由旬長廣。由"夜消"此亦應知說"晝生"此義。"夜消"即由須彌後影相黑暗去故。 "水池"即海。"彼處"此依東海上日行說。因如是于閻浮提(今印度)住者現如從東海出。故說"從日出"。由聚義于自落正完全,一切浸義濕義海。因海濕義池。"具水"即展數千由旬水,或此水有流河故具水。 須彌山王住輪圍中央,依彼主說意說"從此即須彌"后如是方位不定故說"或從彼等坐處"。"彼等"即四大王。坐處阿咤那咤城(今印度東北部)。因彼等坐此結此護。或"從彼等坐處"即從師邊彼等坐處。二種亦日出處名東方。此中僅釋前分。故說"從此彼前方"。日月星等右須彌左輪圍山轉。何處彼等現升,彼東方。何處現入,彼西方。右邊北方,左邊南方。如是四大洲住者各須彌唯北方,故方位不定故說"如是人說彼"。"彼方"即彼東方譽即大眷。因千俱胝天常眷。由檀那伽等藥草樹香薰,彼等取明性得"乾闥婆"名四大王天主性故。"我聞"此中"我"即助詞。"聞"即名聞義。此中此合 - 彼持國大王子亦多。幾?八十一。一名。如何?因陀名。"大果"聞名聞此世間。 日種瞿曇族,世尊亦瞿曇族,由與日同族彼有日親亦名日親,或日之親故日親,彼日親。"無過"即過對梵住。觀察于有限無限遍觀照由知意伏行解等別。"說禮"即稱"世間悲愍"故禮。"聞此"即豈聞此義奴聲。注中由意"否聲"故說"我等"義。"此"即此如是稱已非人天禮。持國大王子說。

279.Yenapetā pavuccantīti ettha vacanasesena attho veditabbo, na yathārutavasenevāti dassento 『『yena disābhāgena nīharīyantūti vuccantī』』ti āha. Ḍayhantu vāti pete sandhāya vadati. Chijjantu vā hatthapādādike pisuṇā piṭṭhimaṃsikā. Haññantu pāṇātipātinotiādikā. Pavuccantīti vā samuccanti, 『『alaṃ tesa』』nti samācinīyantīti attho. Evañhi vacanasesena vinā eva attho siddho hoti. Rahassaṅganti bījaṃ sandhāya vadati.

280.Yasmiṃ disābhāge sūriyo atthaṃ gacchatīti ettha 『『yato ṭhānato udetī』』ti ettha vuttanayānusārena attho veditabbo.

我來為您直譯這段巴利文： 279. "說彼鬼"此中應由余語知義,非僅由如說故示說"由彼方分運說"。"燒"說關於鬼。"斷"斷手足等離間后語。"殺"殺生等。"說"即集,"彼等足"即集意。如是不由余語而義成。"密分"說關於種。 280. "日沒彼方分"此中應由"從何處生"此中說理知義。

1. Yena disābhāgena uttarakuru rammo avaṭṭhito, ito sā uttarā disāti yojanā . Mahānerūti mahanto, mahanīyo ca nerusaṅkhāto pabbato. Tenāha 『『mahāsineru pabbatarājā』』ti. Rajatamayaṃ. Tathā hi tassa pabhāya ajjhotthataṃ tassaṃ disāyaṃ samuddodakaṃ khīraṃ viya paññāyati. Maṇimayanti indanīlamayaṃ. Tathā hi dakkhiṇadisāya samuddodakaṃ yebhuyyena nīlavaṇṇaṃ hutvā paññāyati, tathā ākāsaṃ. Manussā jāyanti. Kathaṃ jāyanti? Amamā apariggahāti yojanā. Mamattavirahitāti 『『idaṃ mama idaṃ mamā』』ti mamaṅkāravirahitāti adhippāyo. Yadi tesaṃ 『『ayaṃ mayhaṃ bhariyā』』ti pariggaho natthi, 『『ayaṃ me mātā, ayaṃ bhaginī』』ti evarūpā idha viya mariyādāpi na siyā mātuādibhāvassa ajānanatoti codanaṃ sandhāyāha 『『mātaraṃ vā』』tiādi. Chandarāgo nuppajjatīti ettha 『『dhammatāsiddhassa sīlassa ānubhāvena putte diṭṭhamatte eva mātu thanato thaññaṃ paggharati, tena saññāṇena nesaṃ mātari puttassa mātusaññā, mātu ca putte puttasaññā paccupaṭṭhitā』』ti keci.

Naṅgalāti liṅgavipallāsena vuttanti āha 『『naṅgalānipī』』ti. Akaṭṭheti akasite akatakasikamme.

Taṇḍulāva tassa phalanti sattānaṃ puññānubhāvahetukā thusādiabhāvena taṇḍulā eva tassa sālissa phalaṃ. Tuṇḍikiranti pacanabhājanassa nāmanti vuttaṃ 『『ukkhaliya』』nti. Ākiritvāti taṇḍulāni pakkhipitvā. Niddhūmaṅgārenāti dhūmaṅgārarahitena kevalena agginā. Jotikapāsāṇato aggimhi uṭṭhahante kuto dhūmaṅgārānaṃ sambhavo. Bhojananti odanamevādhippetanti 『『bhojanamevā』』ti avadhāraṇaṃ katvā tena nivattetabbaṃ dassento 『『añño sūpo vā byañjanaṃ vā na hotī』』ti āha. Yadi evaṃ rasavisesayutto tesaṃ āhāro na hotīti? Noti dassento 『『bhuñjantānaṃ…pe… raso hotī』』ti āha. Macchariyacittaṃ nāma na hotīti dhammatāsiddhassa sīlassa ānubhāvena. Tathā hi te katthacipi amamā pariggahāva hutvā vasanti.

我來為您直譯這段巴利文： 281. 從此方分北俱盧洲(今中亞地區)樂住,從此彼北方為合。"大須彌"即大,當敬名須彌山。故說"大須彌山王"。銀造。因其光照彼方海水現如乳。"寶"即靛青寶。因如是南方海水多現青色,如是虛空。人生。如何生?"無我無執"為合。離我所即離"此我此我"我執意。若彼等無"此我妻"執,如此"此我母,此姊妹"如是此如界限亦無由不知母等性故問說"母"等。"欲貪不生"此中"由法性成戒威力見子時即母乳從乳出,由此相彼等於母有子母想,母于子有子想現"某說。 "犁"由性異說故說"諸犁"。"未耕"即未作耕作業。 稻果唯米即由眾生福德因性無糠等唯米為彼稻果。"飯釜"即煮器名故說"釜"。"置"即置米。"無煙炭"即離煙炭唯火。寶火生時何有煙炭生。"食"即飯意故作"唯食"限定示所遮說"無餘湯或菜"。若如是彼等食無味別耶?示非說"食者生種種味"。名慳心不生由法性成戒威力。因如是彼等住任處唯無我無執。

Apica tattha uttarakurukānaṃ puññānubhāvasiddho ayampi viseso veditabbo – tattha kira tesu tesu padesesu ghanacitapattasañchannasākhāpasākhā kūṭāgārūpamā manoramā rukkhā tesaṃ manussānaṃ nivesanakiccaṃ sādhenti, yattha sukhaṃ nivasanti, aññepi tattha rukkhā sujātā sabbadāpi pupphitaggā tiṭṭhanti, jalāsayāpi vikasitakamalakuvalayapuṇḍarīkasogandhikādipupphasañchannā sabbakālaṃ paramasugandhaṃ samantato pavāyantā tiṭṭhanti. Sarīrampi tesaṃ atidīghatādidosarahitaṃ ārohapariṇāhasampannaṃ jarāya anabhibhūtattā valipalitādidosarahitaṃ yāvatāyukaṃ aparikkhīṇajavabalaparakkamasobhameva hutvā tiṭṭhati. Anuṭṭhānaphalūpajīvitāya na ca nesaṃ kasivāṇijjādivasena, āhārapariyeṭṭhivasena dukkhaṃ atthi, tato eva na dāsadāsikammakarādipariggaho atthi, na ca tattha sītuṇhaḍaṃsamakasavātātapasarīsapavāḷādiparissayo atthi. Yathā nāmettha gimhānaṃ pacchime māse paccūsavelāyaṃ samasītuṇhautu hoti, evameva sabbakālaṃ samasītuṇhova utu hoti, na ca tesaṃ koci upaghāto, vihesā vā uppajjati. Akaṭṭhapākimameva sāliṃ akaṇaṃ athusaṃ sugandhaṃ taṇḍulaphalaṃ paribhuñjantānaṃ nesaṃ kuṭṭhaṃ, gaṇḍo, kilāso, soso, kāso, sāso, apamāro, jaroti evamādiko na koci rogo uppajjati. Na te khujjā vā vāmanakā vā kāṇā vā kuṇī vā khañjā vā pakkhahatā vā vikalaṅgā vā vikalindriyā vā honti. Itthiyopi tattha nātidīghā nātirassā nātikisā nātithūlā nātikāḷā nāccodātā sobhaggappattarūpā honti. Tathā hi dīghaṅgulī tambanakhī lambatthanā tanumajjhā puṇṇacandamukhī visālakkhī mudugattā saṃhitūrū odātadantā gambhīranābhī tanujaṅghā dīghanīlavellitakesī puthulasusoṇī nātilomānālomā subhagā utusukhasamphassā saṇhā sakhilasambhāsā nānābharaṇavibhūsitā vicaranti. Sabbadā hi soḷasavassuddesikā viya honti. Purisā ca pañcavīsativassuddesikā viya, na puttadāresu rajjanti. Ayaṃ tattha dhammatā.

Sattāhikameva ca tattha itthipurisā kāmaratiyā viharanti, tato vītarāgā yathāsakaṃ gacchanti. Na tattha idha viya gabbhokkantimūlakaṃ, gabbhapariharaṇamūlakaṃ , vijāyanamūlakaṃ vā dukkhaṃ hoti. Rattakañcukato kañcanapaṭimā viya dārakā mātukucchito amakkhitā eva semhādinā sukheneva nikkhamanti, ayaṃ tattha dhammatā.

我來為您直譯這段巴利文： 又此中應知北俱盧洲(今中亞地區)人福德力成此勝 - 據說彼處處密葉覆枝副如重閣意悅樹為彼等人作住所,彼樂住,余樹亦生善常花頂住,水處亦開蓮青蓮白蓮香蓮等花覆常放勝香四方住。彼等身亦離過長等過具長圓由不為老勝故離皺白等過盡壽住唯不盡速力勇美。由無勤果活故彼等無耕商等,尋食等苦,由此即無奴婢工作等執,此中亦無寒熱虻蚊風熱蛇蟲等難。如此中雨季後月黎明時候平寒熱時節,如是常平寒熱時節,彼等無何損惱生。食無耕熟無糠無殼香米果彼等無癆瘡癩枯咳哮癇老如是等何病生。彼等非矮或侏儒或盲或缺臂或跛或廢翼或缺支或缺根。女亦彼中非過長非過短非過瘦非過胖非過黑非過白得美色。如是長指赤甲垂乳纖腰滿月面廣眼柔身合髀白齒深臍細腿長靛卷髮廣好臀非多毛非無毛美相時樂觸細善語種種飾莊遊行。常如十六歲。男如二十五歲,不染子妻。此中法性。 彼中男女僅七日住欲樂,后離欲隨己去。彼中非如此入胎本,護胎本,生本苦。如從紅衣金像童子從母腹無污痰等樂出,此中法性。

Mātā pana puttaṃ vā dhītaraṃ vā vijāyitvā tesaṃ vicaraṇappadese ṭhapetvā anapekkhā yathāruci gacchati. Tesaṃ tattha sayitānaṃ ye passanti purisā, itthiyo vā, te attano aṅguliyo upanāmenti, tesaṃ kammabalena tato khīraṃ pavattati, tena dārakā yāpenti. Evaṃ pana vaḍḍhantā katipayadivaseheva laddhabalā hutvā dārikā itthiyo upagacchanti, dārakā purise. Kapparukkhato eva ca tesaṃ tattha tattha vatthābharaṇāni nippajjanti. Nānāvirāgavaṇṇavicittāni hi sukhumāni mudusukhasamphassāni vatthāni tattha tattha kapparukkhesu olambantāni iṭṭhanti. Nānāvidharaṃsijālasamujjalavividhavaṇṇaratanavinaddhāni anekavidhamālākammalatākammabhittikammavicittāni sīsūpagagīvūpagahatthūpagakaṭūpagapādūpagāni sovaṇṇamayāni ābharaṇāni ca kapparukkhato olambanti. Tathā vīṇāmudiṅgapaṇavasammatāḷasaṅkhavaṃsavetāḷaparivānivallakīpabhutikā tūriyabhaṇḍāpi tato tato olambanti. Tattha ca bahū phalarukkhā kumbhamattāni phalāni phalanti madhurarasāni, yāni paribhuñjitvā te sattāhampi khuppipāsāhi na bādhīyanti. Najjopi tattha suvisuddhajalā supatitthā ramaṇīyā akaddamā vālukatalā nātisītā nāccuṇhā surabhigandhīhi jalajapupphehi sañchannā sabbakālaṃ surabhiṃ vāyantiyo sandanti. Na tattha kaṇṭakatiṇakakkhaḷagacchalatā honti, akaṇṭakā pupphaphalasampannā eva honti. Candananāgarukkhā sayameva rasaṃ paggharanti . Nhāyitukāmā ca nadītitthe ekajjhaṃ vatthābharaṇāni ṭhapetvā nadiṃ otaritvā nhatvā uttiṇṇuttiṇṇā upariṭṭhimaṃ vatthābharaṇaṃ gaṇhanti, na tesaṃ evaṃ hoti 『『idaṃ mama, idaṃ parassā』』ti, tato eva na tesaṃ koci viggaho vā vivādo vā. Sattāhikā eva ca nesaṃ kāmaratikīḷā hoti, tato vītarāgā viya vicaranti. Yattha ca rukkhe sayitukāmā honti, tattheva sayanaṃ upalabhanti. Mate ca satte disvā na rodanti, na socanti, tañca maṇḍayitvā nikkhipanti. Tāvadeva ca nesaṃ tathārūpā sakuṇā upagantvā mataṃ dīpantaraṃ nenti. Tasmā susānaṃ vā asuciṭṭhānaṃ vā tattha natthi. Na ca tato matā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjanti. 『『Dhammatāsiddhassa pañcasīlassa ānubhāvena te devaloke nibbattantī』』ti vadanti. Vassasahassameva ca nesaṃ sabbakālaṃ āyuppamāṇaṃ. Sabbametaṃ tesaṃ pañcasīlaṃ viya dhammatāsiddhaṃ evāti veditabbaṃ. Tatthāti tasmiṃ uttarakurudīpe.

Ekakhuraṃ katvāti anekasaphampi ekasaphaṃ viya katvā, assaṃ viya katvāti attho. 『『Gāvi』』nti vatvā puna 『『pasu』』nti vuttattā gāvito itaro sabbo catuppado idha 『『pasū』』ti adhippetoti āha 『『ṭhapetvā gāvi』』nti.

Tassāti gabbhinitthiyā. Piṭṭhi onamituṃ sahatīti kucchiyā garubhāratāya tesaṃ āruḷhakāle piṭṭhi onamati, tesaṃ nisajjaṃ sahati pallaṅke nisinnā viya honti. Sammādiṭṭhiketi kammapathasammādiṭṭhiyā sammādiṭṭhike. Etthāti jambudīpe. Ettha hi janapadavohāro, na uttarakurumhi. Tathā hi 『『paccantimamilakkhuvāsike』』ti ca vuttaṃ.

我來為您直譯這段巴利文： 母生子或女置彼等行處不顧隨欲去。彼等彼臥見男女,彼獻自指,彼等業力乳從此流,童兒以此存。如是長數日得力女往女,童男往男。從如意樹彼等處處衣飾生。種種色美細柔樂觸衣處處如意樹垂現。種種光網照種種色寶連多種鬘業藤業壁業美適頭適頸適手適腰適足金飾如意樹垂。如是琵琶鼓鼓合鈸螺笛簫琵琶等樂器亦彼彼垂。彼中多果樹生甕量甜味果,食后七日不惱飢渴。河亦彼中凈水好渡樂無泥沙底非過冷熱香水花覆常香流。彼中無刺草粗藤,唯無刺具花果。旃檀那伽樹自流味。欲浴岸一處置衣飾入河浴上取上衣飾,彼等不作"此我此他",由此彼等無何斗諍。彼等七日唯欲樂戲,后如離欲行。何處樹欲臥,彼即得臥具。見死眾生不哭不憂,莊嚴安置。即彼等如是鳥近運死至洲間。故彼中無墓園穢處。從此死非生地獄畜生餓鬼。說"由法性成五戒威力彼等生天界"。彼等常一千歲壽量。此一切應知如彼等五戒法性成。"彼中"即彼北俱盧洲(今中亞地區)。 "作一蹄"即作多蹄如一蹄,即作如馬。說"牛"后又說"畜"故牛外餘四足此中意為"畜"故說"除牛"。 "彼"即孕婦。"背能傾"即由腹重時彼等乘時背傾,彼等能坐如跏趺坐。"正見"即業道正見正見。"此"即閻浮提(今印度)。此中有國名言,非北俱盧洲。如是說"邊地夷人住"。

Tassa raññoti vessavaṇamahārājassa. Iti so attānameva paraṃ viya katvā vadati. Eseva nayo paratopi. Bahuvidhaṃ nānāratanavicittaṃ nānāsaṇṭhānaṃ rathādi dibbayānaṃ upaṭṭhitameva hoti sudantavāhanayuttaṃ, na nesaṃ yānānaṃ upaṭṭhāpane ussukkaṃ āpajjitabbaṃ atthi. Etānīti hatthiyānādīni. Nesanti vessavaṇaparicārikānaṃ. Kappitāni hutvā uṭṭhitāni āruhituṃ upakappanayānāni. Nipannāpi nisinnāpi vicaranti candimasūriyā viya yathāsakaṃ vimānesu.

Nagarāahūti liṅgavipallāsena vuttanti āha 『『nagarāni bhaviṃsūti attho』』ti. Āṭānāṭā nāmāti itthiliṅgavasena laddhanāmaṃ nagaraṃ āsi.

Tasmiṃ ṭhatvāti tasmiṃ padese parakusiṭanāṭānāmake nagare ṭhatvā. Tato ujuṃ uttaradisāyaṃ. Etassāti kasivantanagarassa. Aparabhāge aparakoṭṭhāse, parato icceva attho.

Kuveroti tassa purimajātisamudāgataṃ nāmanti teneva pasaṅgena yenāyaṃ sampatti adhigatā, tadassa pubbakammaṃ ācikkhituṃ 『『ayaṃ kirā』』tiādi vuttaṃ. Ucchuvappanti ucchusassaṃ. Avasesasālāhīti avasesayantasālāhi, nissakkavacanañcetaṃ. Tatthevāti puññatthaṃ dinnasālāyameva.

Paṭiesantoti pati pati atthe esanto vīmaṃsanto. Na kevalaṃ te vīmaṃsanti eva, atha kho tamatthaṃ patiṭṭhāpentīti āha 『『visuṃ visuṃ atthe upaparikkhamānā anusāsamānā』』ti. Yakkharaṭṭhikāti yakkharaṭṭhādhipatino. Yakkhā ca vessavaṇassa rañño nivesanadvāre niyuttā cāti yakkhadovārikā, tesaṃ yakkhadovārikānaṃ.

Yasmā dharaṇīporakkhaṇito purāṇodakaṃ bhassayantaṃ heṭṭhā vuṭṭhi hutvā nikkhamati, tasmā taṃ tato gahetvā meghehi pavuṭṭhaṃ viya hotīti vuttaṃ 『『yato pokkharaṇito udakaṃ gahetvā meghā pavassantī』』ti. Yatoti yato dharaṇīpokkharaṇito. Sabhāti yakkhānaṃ upaṭṭhānasabhā.

Tasmiṃ ṭhāneti tassā pokkharaṇiyā tīre yakkhānaṃ vasanavane. Sadā phalitāti niccakālaṃ sañjātaphalā. Niccapupphitāti niccaṃ sañjātapupphā. Nānādijagaṇāyutāti nānāvidhehi dijagaṇehi yuttā. Tehi pana sakuṇasaṅghehi ito cito ca sampatantehi paribbhamantehi yasmā sā pokkharaṇī ākulā viya hoti, tasmā vuttaṃ 『『vividhapakkhisaṅghasamākulā』』ti. Koñcasakuṇehīti sārasasakuntehi.

『『Evaṃ viravantāna』』nti iminā tathā vassitavasena 『『jīvañjīvakā』』ti ayaṃ tesaṃ samaññāti dasseti. Uṭṭhavacittakāti etthāpi eseva nayo. Tenāha 『『evaṃ vassamānā』』ti. Pokkharasātakāti pokkharasaṇṭhānatāya 『『pokkharasātakā』』ti evaṃ laddhanāmā.

Sabbakālaṃsobhatīti sabbautūsu sobhati, na tassā hemantādivasena sobhāvirato atthi. Evaṃbhūtā ca niccaṃ pupphitajalajathalajapupphatāya, phalabhārabharitarukkhaparivāritatāya, aṭṭhaṅgasamannāgatasalilatāya ca nirantaraṃ sobhati.

我來為您直譯這段巴利文： "彼王"即毗沙門大王。如是彼作自如他說。此理后亦。多種種寶美種種形車等天乘已備善調御乘具,彼等乘備無須努力。"此等"即像乘等。"彼等"即毗沙門眷屬。裝成已生適宜乘。臥亦坐亦行如日月于自宮。 "城"由性異說故說"諸城義"。名阿咤那咤由女性得名城有。 "彼住"即彼處跋羅俱西咤那名城住。從彼正北方。"此"即迦尸梵城。後分後部,后即義。 俱毗羅即彼前生所來名由此緣得此富故說"此據說"等示彼前業。"甘蔗種"即甘蔗谷。"余廳"即余器廳,此離格。"彼即"即施功德廳。 "尋對"即對對義尋察。非僅彼等察,又立彼義故說"別別義觀察教導"。"夜叉國主"即夜叉國主。夜叉及毗沙門王門任故夜叉守門,彼等夜叉守門。 因從地池守前水墮下成雨出,故取彼從雲雨如說"從池取水雲雨"。"從"即從地池。"會"即夜叉集會。 "彼處"即彼池岸夜叉住林。"常果"即常生果。"常花"即常生花。"具種鳥群"即具種種鳥群。由彼鳥群此彼飛回故彼池如亂故說"種鳥群滿"。"鶴鳥"即鷹鳥。 "如是鳴"由此示如是鳴故"命命"為彼等共名。"起雜"此中亦此理。故說"如是鳴"。"蓮好"由蓮形故名"蓮好"如是得名。 "常美"即一切時美,非彼冬等美斷。如是亦由常開水陸花,果重滿樹圍,具八支水故無間美。

282.Parikammanti pubbupacāraṃ. Parisodhetvāti ekakkharassāpi avirādhanavasena ācariyasantike sabbaṃ sodhetvā. Suṭṭhu uggahitāti parimaṇḍalapadabyañjanāya poriyā vācāya vissaṭṭhāya anelagaḷāya atthassa viññāpanīyā sammadeva uggahitā. Tathā hi 『『atthañca byañjanañca parisodhetvā』』ti vuttaṃ. Atthaṃ jānato eva hi byañjanaṃ parisujjhati, no ajānato. Padabyañjanānīti padañceva byañjanañca ahāpetvā. Evañhi paripuṇṇā nāma hotīti. Visaṃvādetvāti aññathā katvā. Tejavantaṃ na hoti virajjhanato ceva vimhayatthabhāvato ca. Sabbasoti anavasesato ādimajjhapariyosānato. Tejavantaṃ hotīti sabhāvaniruttiṃ avirādhetvā suppavattibhāvena sādhanato. Evaṃ payogavipattiṃ pahāya payogasampattiyā sati parittassa atthasādhakataṃ dassetvā idāni ajjhāsayavipattiṃ pahāya ajjhāsayasampattiyā atthasādhakataṃ dassetuṃ 『『lābhahetū』』tiādi vuttaṃ. Idaṃ parittabhaṇanaṃ sattānaṃ anatthapaṭibāhanahetūti tassa ñāṇakaruṇāpubbakatā nissaraṇapakkho. Mettaṃ purecārikaṃ katvāti mettāmanasikārena sattesu hitapharaṇaṃ purakkhatvā.

『『Vatthuṃ vā』』tiādi pubbe catuparisamajjhe katāya sādhanāya bhagavato pavedanaṃ. Gharavatthunti vasanagehaṃ. Nibaddhavāsanti paragehepi nevāsikabhāvena vāsaṃ na labheyya, yaṃ pana mahārājānaṃ, yakkhasenāpatīnañca ajānantānaṃyeva kadāci vasitvā gamanaṃ, taṃ appamāṇanti adhippāyo. Samitinti yakkhādisamāgamaṃ. Kāmaṃ pāḷiyaṃ 『『na me so』』ti āgataṃ, itaresampi pana mahārājānamattanā ekajjhāsayatāya tesampi ajjhāsayaṃ hadaye ṭhapetvā vessavaṇo tathā avoca. Kaññaṃ anu anu vahituṃ ayutto anāvayho, sabbakālaṃ kaññaṃ laddhuṃ ayuttoti attho, taṃ anāvayhaṃ. Tenāha 『『na āvāhayutta』』nti. Na vivayhanti avivayhaṃ, kaññaṃ gahetumayuttanti attho. Tenāha 『『na vivāhayutta』』nti. Āhito ahaṃmāno etthāti attā, attabhāvo. Attā visayabhūto etāsaṃ atthīti attā, paribhāsā, tāhi. Pariyattaṃ katvā vacanena paripuṇṇāhi. Yathā yakkhā akkositabbā, evaṃ pavattā akkosā yakkhaakkosā nāma, tehi. Te pana 『『kaḷārakkhi kaḷāradantā kāḷavaṇṇā』』ti evaṃ ādayo.

Viruddhāti virujjhanakā parehi virodhino. Rabhasāti sārambhakāti adhippāyo. Tenāha 『『karaṇuttariyā』』ti. Rabhasāti vā sāhasikā. Sāmino manaso assavāti manassā, kiṅkarā. Ye hi 『『kiṃ karomi bhaddante』』ti sāmikassa vase vattanti, te evaṃ vuccanti. Tena vuttaṃ 『『yakkhasenāpatīnaṃ ye manassā, tesa』』nti. Āṇāya avarodhitupacārā avaruddhā, te pana āṇāvato paccatthikā nāma hontīti 『『paccāmittā verino』』ti vuttaṃ. Ujjhāpetabbanti heṭṭhā katvā cintāpetabbaṃ, taṃ pana ujjhāpanaṃ tesaṃ nīcakiriyāya jānāpanaṃ hotīti āha 『『jānāpetabbā』』ti.

Parittaparikammakathāvaṇṇanā

Parittassa parikammaṃ kathetabbanti āṭānāṭiyaparittassa parikammaṃ pubbupacāraṭṭhāniyaṃ mettasuttādi kathetabbaṃ. Evañhi taṃ laddhāsevanaṃ hutvā tejavantaṃ hoti. Tenāha 『『paṭhamameva hī』』tiādi. Piṭṭhaṃ vā maṃsaṃ vāti vā-saddo aniyamattho, tena macchaghatasūpādiṃ saṅgaṇhāti. Otāraṃ labhanti attanā piyāyitabbaāhāravasena piyāyitabbaṭṭhānavasena ca. 『『Paritta…pe… nisīditabba』』nti imināva parittakārakassa bhikkhuno parisuddhipi icchitabbāti dasseti.

我來為您直譯這段巴利文： 282. "前業"即前行。"凈"即于師邊一音亦無錯凈一切。"善學"即圓滿語句妙語明瞭無失義通知善學。如是說"凈義及文"。知義者文凈,非不知者。"語句"即句及文無減。如是名圓滿。"違"即異作。不威力由錯及無希有故。"一切"即無餘從始中終。"有威力"即不違自性語由善轉故。如是舍用誤得用成示護咒義成今舍意樂誤示意樂成義成說"利因"等。此誦護咒眾生遮非義故彼智悲前離分。"前導慈"即慈作意于眾生遍益前行。 "地"等前於四眾中作成世尊告。"家地"即住家。"常住"即余家亦無住性住,若大王夜叉將軍等不知時住去,彼不量意。"會"即夜叉等會。雖聖典來"非我彼",由余大王一意故置彼等意於心毗沙門如是說。不應隨隨婚女不婚,不應常得女義,彼不婚。故說"不應婚"。不嫁名不嫁,不應取女義。故說"不應嫁"。此中置我慢名自,自體。有自境彼等名自,罵,彼等。作遍滿言圓滿。如夜叉應罵如是轉名夜叉罵,彼等。彼等如"黑眼黑齒黑色"等。 "違"即違者與他敵。"猛"即有勵意。故說"作勝"。或"猛"即暴。主意聽故意,仆。若"何作尊"隨主轉,彼等如是說。故說"夜叉將軍彼等意,彼等"。制由命遮行,彼等名命敵故說"敵怨"。"應怨"即應思下,彼怨彼等下作知故說"應知"。 護咒前業釋 應說護咒前業即應說阿咤那咤護咒前業前行處慈經等。如是彼得習成威力。故說"第一"等。"粉或肉"或聲不定義,由此攝魚油汁等。得入由應愛食應愛處。由"護...應坐"此示護咒作比丘清凈亦應欲。

『『Parittakārako…pe… samparivāritenā』』ti idaṃ parittakaraṇe bāhirarakkhāsaṃvidhānaṃ. 『『Mettacittaṃ …pe… kātabba』』nti idaṃ abbhantararakkhā ubhayato rakkhāsaṃvidhānaṃ. Evañhi amanussā parittakaraṇassa antarāyaṃ kātuṃ na visahanti. Maṅgalakathā vattabbā pubbupacāravasena. Sabbasannipātoti tasmiṃ vihāre, tasmiṃ vā gāmakhette sabbesaṃ bhikkhūnaṃ sannipāto. Ghosetabbo,『『cetiyaṅgaṇe sabbehi sannipatitabba』』nti. Anāgantuṃ nāma na labbhati amanussena buddhāṇābhayena, rājāṇābhayena ca. Gahitakāpadesena amanussova pucchito hotīti āha 『『amanussaggahitako 『tvaṃ ko nāmā』ti pucchitabbo』』ti. Mālāgandhādīsu pūjanatthaṃ viniyuñjiyamānesu. Pattīti tuyhaṃ pattidānaṃ. Piṇḍapāte pattīti piṇḍapāte diyyamāne pattidānaṃ. Devatānanti yakkhasenāpatīnaṃ. Parittaṃ bhaṇitabbanti etthāpi 『『mettacittaṃ purecārikaṃ katvā』』ti ca 『『maṅgalakathā vattabbā』』ti ca 『『vihārassa upavane』』ti evamādi ca sabbaṃ gihīnaṃ parittakaraṇe vuttaṃ parikammaṃ kātabbameva.

Sarīre adhimuccatīti sarīraṃ anupavisitvā viya āvisanto yathā gahitakassa vasena na vattati, attano eva vasena vattati, evaṃ adhimuccati adhiṭṭhahitvā tiṭṭhati. Tenāha 『『āvisatītitasseva vevacana』』nti. Laggatīti tattheva laggo allīno hoti. Tenāha 『『na apetī』』ti. Rogaṃvaḍḍhentoti dhātūnaṃ samabhāvena vattituṃ appadānavasena uppannaṃ rogaṃ vaḍḍhento. Dhātūnaṃ visamabhāvāpattiyā ca āhārassa ca aruccanena gahitakassa sarīre lohitaṃ sussati, maṃsaṃ milāyati, taṃ panassa yakkho dhātukkhobhanimittatāya karonto viya hotīti vuttaṃ 『『appamaṃsalohitaṃ karonto』』ti.

283.Tesaṃ nāmāni indādināmabhāvena voharitabbato. Tatoti tato ārocanato paraṃ. Teti yakkhasenāpatayo. Okāso na bhavissatīti bhikkhubhikkhuniyo, upāsakaupāsikāyo viheṭhetuṃ avasaro na bhavissati sammadeva ārakkhāya vihitattāti.

Āṭānāṭiyasuttavaṇṇanāya līnatthappakāsanā.

1. Saṅgītisuttavaṇṇanā

296.Dasasahassacakkavāḷeti buddhakhettabhūte dasasahassaparimāṇe cakkavāḷe. Tattha hi imasmiṃ cakkavāḷe devamanussāyeva katādhikārā, itaresu devā visesabhāgino. Tena vuttaṃ 『『dasasahassacakkavāḷe ñāṇajālaṃ pattharitvā』』ti. Ñāṇajālapattharaṇanti ca tesaṃ tesaṃ sattānaṃ āsayādivibhāvanavasena ñāṇassa pavattanameva. Tenāha 『『lokaṃ volokayamāno』』ti, sattalokaṃ byavalokayamāno āsayānusayacaritādhimuttiādike visesato ogāhetvā passantoti attho. Maṅgalaṃ bhaṇāpessanti 『『taṃ tesaṃ āyatiṃ visesādhigamassa vijjāṭṭhānaṃ hutvā dīgharattaṃ hitāya sukhāya bhavissā』』ti. Tīhi piṭakehi sammasitvāti tipiṭakato ekakadukādinā saṅgahetabbassa saṅgaṇhanavasena sammasitvā vīmaṃsitvā. Ñātuṃ icchitā atthā pañhā, te pana imasmiṃ sutte ekakādivasena āgatā sahassaṃ, cuddasa cāti āha 『『cuddasapañhādhikena pañhasahassena paṭimaṇḍetvā』』ti. Evamidha sampiṇḍetvā dassite pañhe parato suttapariyosāne 『『ekakavasena dve pañhā kathitā』』tiādinā (dī. ni. aṭṭha. 3.349) vibhāgena parigaṇetvā sayameva dassessati.

Ubbhatakanavasandhāgāravaṇṇanā

我來為您直譯這段巴利文： "護咒作...圍"此護咒作外護安排。"慈心...應作"此內護兩護安排。如是非人不能作護咒障礙。應說吉祥語由前行。"一切集"即彼寺,或彼村田一切比丘集。應告,"塔院一切應集"。非來不得由非人佛命怖,王命怖。由所持處問非人故說"非人持者'汝何名'應問"。花香等用供養。"得"即汝得施。食得即施食得施。"諸天"即夜叉將軍。"應誦護咒"此中亦"慈心前導"及"應說吉祥語"及"寺林"如是等一切居士護咒作說前業應作。 "入身"即如入身入如不隨所持轉,唯隨自轉,如是入住立。故說"入即彼異名"。"著"即彼即著著。故說"不去"。"病增"即由不與界平等轉緣生病增。由界不平等得及食不喜所持身血干,肉萎,彼夜叉作界亂因相故說"作少肉血"。 283. 彼等名由帝等名稱故。"彼"即彼告后。"彼等"即夜叉將軍。"無機"即無惱比丘比丘尼,優婆塞優婆夷機會由善作護故。 阿咤那咤經釋隱義顯。 集誦經釋 296. "十千輪圍"即佛田十千量輪圍。彼中此輪圍天人作增上,余天得勝分。故說"十千輪圍展智網"。展智網即彼等眾生意樂等辨由智轉。故說"觀世"即觀有情世深入意樂隨眠行勝解等別義。"令說吉祥"即"彼等未來得勝明處久利樂"。"三藏思"即從三藏由一二等攝應攝思察。欲知義問,彼等此經由一等來千十四故說"千問十四莊嚴"。如是此集示問后經終"一說二問說"等分數自示。 除新堂釋

1. Uccādhiṭṭhānatāya taṃ sandhāgāraṃ bhūmito ubbhataṃ viyāti 『『ubbhataka』』nti nāmaṃ labhati. Tenāha 『『uccattā vā evaṃ vutta』』nti. Sandhāgārasālāti ekā mahāsālā. Uyyogakaraṇādīsu hi rājāno tattha ṭhatvā 『『ettakā purato gacchantu, ettakā pacchā』』tiādinā tattha nisīditvā sandhaṃ karonti mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ 『『sandhāgāra』』nti vuccati. Uyyogaṭṭhānato ca āgantvā yāva gehaṃ gomayaparibhaṇḍādivasena paṭijagganaṃ karonti, tāva ekaṃ dve divase te rājāno tattha santhambhantītipi sandhāgāraṃ, tesaṃ rājūnaṃ saha atthānusāsanaagārantipi sandhāgāranti. Yasmā vā te tattha sannipatitvā 『『imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kālevapitu』』ntiādinā gharāvāsakiccaṃ sandharanti, tasmā chiddāvachiddaṃ gharāvāsaṃ tattha sandharantītipi sandhāgāraṃ, sā eva sālāti sandhāgārasālā. Devatāti gharadevatā. Nivāsavasena anajjhāvutthattā 『『kenaci vā manussabhūtenā』』ti vuttaṃ. Kammakaraṇavasena pana manussā tattha nisajjādīni kappesumeva. 『『Sayameva pana satthu idhāgamanaṃ amhākaṃ puññavaseneva, aho mayaṃ puññavanto』』ti haṭṭhatuṭṭhā evaṃ sammā cintesunti dassento 『『amhehī』』tiādimāha.

298.Aṭṭakāti cittakammakaraṇatthaṃ baddhā mañcakā. Muttamattāti tāvadeva sandhāgāre navakammassa niṭṭhāpitabhāvamāha, tena『『acirakārita』』ntiādinā vuttamevatthaṃ vibhāveti. Araññaṃ ārāmo āramitabbaṭṭhānaṃ etesanti araññārāmā. Santharaṇaṃ santhari, sabbo sakalo santhari etthāti sabbasanthari, bhāvanapuṃsakaniddesoyaṃ. Tenāha 『『yathā sabbaṃ santhataṃ hoti, eva』』nti.

299.Samantapāsādikoti samantato sabbabhāgena pasādāvaho cāturiyaso. 『『Asītihatthaṃ ṭhānaṃ gaṇhātī』』ti idaṃ buddhānaṃ kāyappabhāya pakatiyā asītihatthe ṭhāne abhibyāpanato vuttaṃ. Iddhānubhāvena pana anantaṃ aparimāṇaṃ ṭhānaṃ vijjotateva. Nīlapītalohitodātamañjaṭṭhapabhassaravasena chabbaṇṇā. Sabbe disābhāgāti sarīrappabhāya bāhullato vuttaṃ.

Abbhamahikādīhi upakkiliṭṭhaṃ suññaṃ na sobhati, tārakācitaṃ pana antalikkhaṃ tāsaṃ pabhāhi samantato vijjotamānaṃ virocatīti āha 『『samuggatatārakaṃ viya gaganatala』』nti. Sabbapāliphulloti mūlato paṭṭhāya yāva sākhaggā phullo. 『『Paṭipāṭiyāṭhapitāna』』ntiādi parikappūpamā. Tathā hi viya-saddaggahaṇaṃ kataṃ. Siriyā siriṃ abhibhavamānaṃ viyāti attano sobhāya tesaṃ sobhanti attho. 『『Bhikkhūpi sabbevā』』ti idaṃ nesaṃ 『『appicchā』』tiādinā vuttaguṇesu lokiyaguṇānaṃ vasena yojetabbaṃ. Na hi te sabbeva dasakathāvatthulābhino. Tena vuttaṃ 『『suttantaṃ āvajjetvā…pe… arahattaṃ pāpuṇissantī』』ti (dī. ni. aṭṭha. 3.296). Tasmā ye tattha ariyā, te sabbesampi padānaṃ vasena bodhitā honti. Ye pana puthujjanā, te lokiyaguṇadīpakehi padehīti na tathā heṭṭhā 『『asītimahātherā』』tiādi vuttaṃ. Pubbe arahattabhāgino gahitā.

Rūpakāyassa asītianubyañjana-paṭimaṇḍita-dvattiṃsamahāpurisalakkhaṇakāyappabhābyāmappabhāketumālāvicittatāva (dī. ni. 2.33; 3.200; ma. ni.

我來為您直譯這段巴利文： 297. 因高立故彼堂如從地起名"起"。故說"因高如是說"。"合堂"即一大堂。眾出等中諸王彼立"如是前去,如是后"等彼坐作合結界,故彼處名"合堂"。從出處來至家由牛糞界等作凈,彼等王彼止一二日亦合堂,彼等王同義教堂亦合堂。又由彼等彼集"此時應耕,此時應蒔"等持家事,故補全破壞家彼合亦合堂,彼即堂名合堂。"天"即家天。由住無住故說"或任何人"。由作業人彼坐等。"自師此來我等福力,啊我等有福"歡喜如是正思示說"我等"等。 298. "架"即為作畫所繫床。"新成"即如是合堂新作成義說,由此明"新作"等說義。阿蘭若園樂處彼等名阿蘭若園。鋪名鋪,一切全鋪此名一切鋪,此中性中說。故說"如一切鋪如是"。 299. "普端嚴"即普一切分生凈四智。"取八十肘處"此說佛身光常於八十肘處遍。由神力無量無邊處光。青黃赤白紫明由六色。"一切方分"由身光多故說。 云霾等染空不嚴,星布虛空彼等光普照嚴故說"如出星空"。"一切遍開"即從根至枝端開。"列置"等假喻。如是取如聲。"勝勝如"即自嚴彼等嚴義。"諸比丘亦一切"此應用彼等"少欲"等說凡德。非彼等一切得十說事。故說"回憶經...將得阿羅漢"。故彼中聖,彼等由一切句示。若凡夫,彼等由示凡德句不如是下說"八十大長老"等。前取得阿羅漢分。 色身八十隨好莊嚴三十二大人相身光尋光寶幢莊嚴

2.385) buddhaveso. Chabbaṇṇā buddharasmiyo vissajjentassa bhagavato kāyassa ālokitavilokitādīsu paramukkaṃsagato buddhāveṇiko accantupasamo buddhavilāso. Assanti tassaṃ.

Sandhāgārānumodanapaṭisaṃyuttāti 『『sītaṃ uṇhaṃ paṭihantī』』tiādinā (cūḷava. 295, 315) nayena sandhāgāraguṇūpasañhitā sandhāgārakaraṇapuññānisaṃsabhāvinī. Pakiṇṇakakathāti saṅgītianāruḷhā suṇantānaṃ ajjhāsayānurūpatāya vividhavipulahetūpamāsamālaṅkatā nānānayavicittā vitthārakathā. Tenāha 『『tadā hī』』tiādi. Ākāsagaṅgaṃ otārento viya nirupakkilesatāya suvisuddhena, vipulodāratāya aparimeyyena ca atthena suṇantānaṃ kāyacittapariḷāhavūpasamanato. Pathavojaṃ ākaḍḍhanto viya aññesaṃ sudukkaratāya, mahāsāratāya vā atthassa. Mahājambuṃ matthake gahetvā cālento viya cālanapaccayaṭṭhānavasena pubbenāparaṃ anusandhānato. Yojaniya…pe… pāyamāno viya desanaṃ catusaccayante pakkhipitvā atthavedadhammavedasseva labhāpanena sātamadhuradhammāmatarasūpasaṃharaṇato. Madhugaṇḍanti madhupaṭalaṃ.

300.『『Tuṇhībhūtaṃ tuṇhībhūta』』nti byāpanicchāyaṃ idaṃ āmeḍitavacananti dassetuṃ 『『yaṃ yandisa』』ntiādi vuttaṃ. Anuviloketvāti ettha anu-saddo 『『parī』』ti iminā samānattho, vilokanañcettha satthu cakkhudvayenapi icchitabbanti 『『maṃsacakkhunā…pe… tato tato viloketvā』』ti saṅkhepato vatvā tamatthaṃ vitthārato dassetuṃ 『『maṃsacakkhunā hī』』tiādi vuttaṃ. Hatthena kucchitaṃ kataṃ hatthakukkuccaṃ kukatameva kukkuccanti katvā. Evaṃ pādakukkuccaṃ daṭṭhabbaṃ. Niccalā nisīdiṃsu attano suvinītabhāvena, buddhagāravena ca. 『『Ālokaṃ pana vaḍḍhayitvā』』tiādi kadāci bhagavā evampi karotīti adhippāyena vuttaṃ. Na hi satthu sāvakānaṃ viya evaṃ payogasampādanīyametaṃ ñāṇaṃ. Tirohitavidūravattanipi rūpagate maṃsacakkhuno pavattiyā icchitattā vīmaṃsitabbaṃ . Arahattupagaṃ arahattapadaṭṭhānaṃ. Cakkhutalesu nimittaṃ ṭhapetvāti bhāvanānuyogasampattiyā sabbesaṃ tesaṃ bhikkhūnaṃ cakkhutalesu labbhamānaṃ santindriyavigatathinamiddhatākārasaṅkhātaṃ nimittaṃ attano hadaye ṭhapetvā sallakkhetvā. Kasmā āgilāyati koṭisatasahassahatthināgānaṃ balaṃ dhārentassāti codakassa adhippāyo. Ācariyo esa saṅkhārānaṃ sabhāvo, yadidaṃ aniccatā. Ye pana aniccā, te ekanteneva udayavayapaṭipīḷitatāya dukkhā eva, dukkhasabhāvesu tesu satthu kāye dukkhuppattiyā ayaṃ paccayoti dassetuṃ 『『bhagavato hī』』tiādi vuttaṃ. Piṭṭhivāto uppajji, so ca kho pubbe katakammapaccayā. Svāyamattho paramatthadīpaniyaṃ udānaṭṭhakathāyaṃ āgatanayeneva veditabbo.

Bhinnanigaṇṭhavatthuvaṇṇanā

301.Heṭṭhā vuttameva pāsādikasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.164).

302.Svākhyātaṃ dhammaṃ desetukāmoti svākhyātaṃ katvā dhammaṃ kathetukāmo, satthārā vā svākhyātaṃ dhammaṃ sayaṃ bhikkhūnaṃ kathetukāmo. Satthārā desitadhammameva hi tato tato gahetvā sāvakā sabrahmacārīnaṃ kathenti.

Ekakavaṇṇanā

我來為您直譯這段巴利文： 佛相。放六色佛光世尊身觀顧等中最勝得佛不共極寂佛威儀。"彼"即彼中。 "合堂隨喜相應"即"遮寒熱"等理具合堂德合堂作福果生。"雜說"即不入結集隨聞者意樂種種廣因喻莊嚴種種理美詳說。故說"爾時"等。如下空河由無垢極凈,廣大由無量義聞者身心熱息。如引地味由他難作,或大實義。如頂執大閻浮樹動由動緣處前後相續。如飲一由伽那牛乳由置說於四諦邊僅得義悅法悅引甘美法甘露味。"蜜塊"即蜜片。 300. "寂默寂默"此欲遍此重說示說"何何方"等。"顧"此"遍"聲義同"普",顧此師應欲二眼故說"肉眼...彼彼顧"略說彼義詳示說"肉眼"等。手惡作為手惡作惡作作。如是應見足惡作。不動坐由自善調,佛敬。"增光"等有時世尊如是作意說。非如師聲聞如是應作此智。應察由欲肉眼轉于隱遠色。趣阿羅漢阿羅漢足。"眼面置相"即由修習成一切彼等比丘眼面得寂根離昏睡相於自心置觀察。何疲持百千俱胝象力為問者意。此行性,即無常。若無常,一向為生滅逼故苦,苦性彼等師身苦生此緣示說"世尊"等。生背風,彼由前作業緣。此義應知如第一義燈優陀那釋來理。 破尼干陀事釋 301. 下說如端嚴經釋。 302. "欲說善說法"即欲作善說說法,或欲自說師善說法與諸比丘。聲聞實從彼彼取師所說法為同梵行說。 一法釋

303.Samaggehi bhāsitabbanti aññamaññaṃ samaggehi hutvā bhāsitabbaṃ, sajjhāyitabbañceva vaṇṇetabbañcāti attho. Yathā pana samaggehi saṅgāyanaṃ hoti, tampi dassetuṃ 『『ekavacanehī』』tiādi vuttaṃ. Ekavacanehīti virodhābhāvena samānavacanehi. Tenāha 『『aviruddhavacanehī』』tiādi. Sāmaggirasaṃ dassetukāmoti yasmiṃ dhamme saṅgāyane sāmaggirasānubhavanaṃ icchitaṃ desanākusalatāya, tattha ekakadukatikādivasena bahudhā sāmaggirasaṃ dassetukāmo. Sabbe sattāti anavasesā sattā , te pana bhavabhedato saṅkhepeneva bhinditvā dassento 『『kāmabhavādīsū』』tiādimāha. Byadhikaraṇānampi bāhiratthasamāso hoti yathā 『『urasilomo』』ti āha 『『āhārato ṭhiti etesanti āhāraṭṭhitikā』』ti. Tiṭṭhati etenāti ṭhiti, āhāro ṭhiti etesanti āhāraṭṭhitikāti evaṃ vā ettha samāsaviggaho daṭṭhabbo. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhāra-saddo 『『ayaṃ āhāro anuppannassa vā kāmacchandassauppādāyā』』tiādīsu (saṃ. ni. 5.183, 232) viya. Evañhi 『『sabbe sattā』』ti iminā asaññasattāpi pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo, na sattadhammo. Tenevāhu aṭṭhakathācariyā 『『sabbe sattā āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo』』ti (visuddhi. 1.136; pārā. aṭṭha. verañjakaṇḍavaṇṇanā; udā. aṭṭha. 30; cūḷani. aṭṭha. 65; udā. aṭṭha. 186) yadi evaṃ 『『sabbe sattā』』ti idaṃ kathanti? Puggalādhiṭṭhānā desanāti nāyaṃ doso. Yathāha bhagavā 『『ekadhamme bhikkhave bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammattaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti, katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā』』ti (a. ni.

我來為您直譯這段巴利文： 303. "和合所說"即互相和合應說,應誦及應解義。如何和合誦,亦示說"一說"等。"一說"即無違同說。故說"無違說"等。"欲示和合味"即於法結集中欲和合味受由善說,此中由一二三等多示和合味。"一切有情"即無餘有情,彼等由有差別略分示說"欲有"等。異處外義合如"胸毛"故說"食住彼等名食住"。住由此名住,食住彼等名食住,如是應見此中合釋。"食住"即緣住,依緣活命義。此中食聲緣義如"此食于未生欲貪生"等。如是由"一切有情"此攝無想有情。此食住性無譬喻行法,非有情法。故說注師"一切有情食住來處應知行世"。若如是"一切有情"此云何？人依說不過。如世尊說"諸比丘一法比丘正厭離正離貪正解脫正見邊際正證得現法作苦邊,何一法？一切有情食住。"

10.27) eko dhammoti 『『sabbe sattā āhāraṭṭhitikā』』ti yvāyaṃ puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitāya āhārapariyāyena sāmaññato paccayadhammo vutto, ayaṃ āhāro nāma eko dhammo. Yāthāvato ñatvāti yathāsabhāvato abhisambujjhitvā. Sammadakkhātoti teneva abhisambuddhākārena sammadeva desito.

Codako vuttampi atthaṃ yāthāvato appaṭipajjamāno neyyatthaṃ suttapadaṃ nītatthato dahanto 『『sabbe sattā』』ti vacanamatte ṭhatvā 『『nanu cā』』tiādinā codeti. Ācariyo aviparītaṃ tattha yathādhippetamatthaṃ pavedento 『『na virujjhatī』』ti vatvā 『『tesañhi jhānaṃ āhāro hotī』』ti āha. Jhānanti ekavokārabhavāvahaṃ saññāya virajjanavasena pavattaṃ rūpāvacaracatutthajjhānaṃ. Pāḷiyaṃ pana 『『anāhārā』』ti vacanaṃ asaññabhave catunnaṃ āhārānaṃ abhāvaṃ sandhāya vuttaṃ, na paccayāhārassa abhāvato. 『『Evaṃ santepī』』ti idaṃ sāsane yesu dhammesu visesato āhāra-saddo niruḷho, 『『āhāraṭṭhitikā』』ti ettha yadi te eva gayhanti, abyāpitadoso āpanno. Atha sabbopi paccayadhammo āhāroti adhippeto, imāya āhārapāḷiyā virodho āpannoti dassetuṃ āraddhaṃ. 『『Na virujjhatī』』ti yenādhippāyena vuttaṃ, taṃ vivaranto 『『etasmiñhi sutte』』tiādimāha. Kabaḷīkārāhārādīnaṃ ojaṭṭhamakarūpāharaṇādi nippariyāyena āhārabhāvo. Yathā hi kabaḷīkārāhāro ojaṭṭhamakarūpāharaṇena rūpakāyaṃ upatthambheti, evaṃ phassādayo ca vedanādiāharaṇena nāmakāyaṃ upatthambhenti, tasmā satipi janakabhāve upatthambhakabhāvo ojādīsu sātisayo labbhamāno mukhyo āhāraṭṭhoti te eva nippariyāyena āhāralakkhaṇā dhammā vuttā. Idhāti imasmiṃ saṅgītisutte. Pariyāyena paccayo āhāroti vutto sabbo paccayo dhammo attano phalaṃ āharatīti imaṃ pariyāyaṃ labhatīti. Tenāha 『『sabbadhammānañhī』』tiādi. Tattha sabbadhammānanti sabbesaṃ saṅkhatadhammānaṃ. Idāni yathāvuttamatthaṃ suttena (a. ni. 10.61) samatthetuṃ 『『tenevāhā』』tiādi vuttaṃ. Ayanti paccayāhāro.

Nippariyāyāhāropi gahitova hoti, yāvatā sopi paccayabhāveneva janako, upatthambhako ca hutvā taṃ taṃ phalaṃ āharatīti vattabbataṃ labhatīti. Tatthāti pariyāyāhāro, nippariyāyāhāroti dvīsu āhāresu. Asaññabhave yadipi nippariyāyāhāro na labbhati, paccayāhāro pana labbhati pariyāyāhāralakkhaṇo. Idāni imamevatthaṃ vitthārena dassetuṃ 『『anuppanne hi buddhe』』tiādi vuttaṃ. Uppanne buddhe titthakaramatanissitānaṃ jhānabhāvanāya asijjhanato 『『anuppannebuddhe』』ti vuttaṃ. Sāsanikā tādisaṃ jhānaṃ na nibbattentīti 『『titthāyatane pabbajitā』』ti vuttaṃ. Titthiyā hi upattivisese vimuttisaññino, aññāvirāgāvirāgesu ādīnavānisaṃsadassino vā hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ uppajjanti, na sāsanikā. Vāyokasiṇe parikammaṃ katvāti vāyokasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā. Tenāha 『『catutthajjhānaṃ nibbattetvā』』ti. Kasmā panettha vāyokasiṇeyeva parikammaṃ vuttanti? Yadettha vattabbaṃ , taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī.

我來為您直譯這段巴利文： 10.27. "一法"即"一切有情食住"此依人說一切行依緣活命由食類總說緣法,此名食一法。"如實知"即如自性證悟。"正說"即由彼證悟相正說。 問者不如實修所說義將應解經句執決定義住"一切有情"語許問"豈非"等。師顯不顛倒彼如所欲義說"不違"說"彼等禪為食"。"禪"即引一蘊有由離想轉色界第四禪。聖典"無食"說無想有無四食,非無緣食。"雖如是"此教中諸法別立食聲,"食住"此若取彼等,有不遍過。若總緣法名食,此食經違示發。"不違"由何意說,顯彼說"此經"等。段食等油八色取等無譬喻食性。如段食由取油八色支援色身,如是觸等由取受等支援名身,故雖有生性得支援性多於油等主食相故彼等無譬喻說食相法。"此"即此集誦經。譬喻緣名食說一切緣法得"取自果"此譬喻。故說"一切法"等。此中"一切法"即一切有為法。今欲經證如所說義說"故說"等。"此"即緣食。 無譬喻食亦得,由彼亦緣性生者支持者取彼彼果得應說性。"彼"即譬喻食無譬喻食二食。無想有雖無無譬喻食,得緣食由譬喻食相。今廣示此義說"未生佛"等。生佛外道禪修不成故說"未生佛"。教徒不生如是禪故說"外道出家"。外道想生上解脫,或見離貪不離貪過德生無想定生非時地,非教徒。"風遍作準備"即風遍生初等三禪三禪自在從彼出作得第四禪準備。故說"生第四禪"。何故此說唯風遍準備？此中應說如梵網注;

1.41) vitthāritameva. Dhīti jigucchanatthe nipāto, tasmā dhī cittanti cittaṃ jigucchāmīti attho. Dhibbatetaṃ cittanti etaṃ mama cittaṃ jigucchitaṃ vata hotu. Vatāti sambhāvane, tena jigucchaṃ sambhāvento vadati. Nāmāti ca sambhāvane eva, tena cittassa abhāvaṃ sambhāveti. Cittassa bhāvābhāvesu ādīnavānisaṃse dassetuṃ 『『cittañhī』』tiādi vuttaṃ. Khantiṃ ruciṃ uppādetvāti 『『cittassa abhāvo eva sādhu suṭṭhū』』ti imaṃ diṭṭhinijjhānakkhantiṃ, tattha ca abhiruciṃ uppādetvā.

Tathā bhāvitassa jhānassa ṭhitibhāgiyabhāvappattiyā aparihīnajjhānassa titthāyatane pabbajitasseva tathā jhānabhāvanā hotīti āha 『『manussaloke』』ti. Paṇihito ahosīti maraṇassa āsannakāle ṭhapito ahosi. Yadi ṭhānādinā ākārena nibbatteyya, kammabalena yāva bhedā tenevākārena tiṭṭheyya vāti āha 『『so tena iriyāpathenā』』tiādi.

Eva rūpānampīti evaṃ acetanānampi. Pi-saddena pageva sacetanānanti dasseti. Kathaṃ pana acetanānaṃ nesaṃ paccayāhārassa upakappananti codanaṃ sandhāya tattha nidassanaṃ dassento 『『yathā』』tiādimāha.

Ye uṭṭhānavīriyeneva divasaṃ vītināmetvā tassa nissandaphalamattaṃ kiñcideva labhitvā jīvikaṃ kappenti, te uṭṭhānaphalūpajīvino. Ye pana attano puññaphalameva upajīventi, te puññaphalūpajīvino. Nerayikānaṃ pana neva uṭṭhānavīriyavasena jīvikākappanaṃ, puññaphalassa pana lesopi natthīti vuttaṃ 『『ye pana te nerayikā…pe… na puññaphalūpajīvīti vuttā』』ti. Paṭisandhiviññāṇassa āharaṇena manosañcetanāhāroti vuttā, na yassa kassaci phalassāti adhippāyena 『『kiṃ pañca āhārā atthī』』ti codeti. Ācariyo nippariyāyāhāre adhippete siyā tava codanāyāvasaro, sā pana ettha anavasarāti dassetuṃ 『『pañca na pañcāti idaṃ na vattabba』』nti vatvā pariyāyāhārasseva panettha adhippetabhāvaṃ dassento 『『nanu paccayo āhārotivuttameta』』nti āha. Tasmāti yassa kassaci paccayassa 『『āhāro』』ti icchitattā. Idāni vuttamevatthaṃ pāḷiyā samatthento 『『yaṃ sandhāyā』』tiādimāha.

Mukhyāhāravasenapi nerayikānaṃ āhāraṭṭhitikataṃ dassetuṃ 『『kabaḷīkāraṃ āhāraṃ…pe… sādhetī』』ti vuttaṃ. Yadi evaṃ nerayikā sukhapaṭisaṃvedinopi hontīti? Noti dassetuṃ 『『kheḷopi hī』』tiādi vuttaṃ. Tayoti tayo arūpāhārā kabaḷīkārāhārassa abhāvato. Avasesānanti asaññasattehi avasesānaṃ. Kāmabhavādīsu nibbattasattānaṃ paccayāhāro hi sabbesaṃ sādhāraṇoti. Etaṃ pañhanti 『『katamo eko dhammo』』ti evaṃ coditametaṃ pañhaṃ. Kathetvāti vissajjetvā.

我來為您直譯這段巴利文： 1.41. "dhī"是厭惡義不變詞,故"dhī心"即我厭惡心義。"此心當厭"即此我心當成被厭。

『『Tattha tattha…pe… dukkhaṃ hotī』』ti etena yathā idha paṭhamassa pañhassa niyyātanaṃ, dutiyassa uddharaṇaṃ na kataṃ, evaṃ iminā eva adhippāyena ito paresu dukatikādipañhesu tattha tattha ādipariyosānesu eva uddharaṇaniyyātanāni katvā sesesu na katanti dasseti. Paṭicca etasmā phalaṃ etīti paccayo, kāraṇaṃ, tadeva attano phalaṃ saṅkharotīti saṅkhāroti āha 『『imasmimpi…pe… saṅkhāroti vutto』』ti. Āhārapaccayoti āharaṇaṭṭhavisiṭṭho paccayo. Āharaṇañcettha uppādakattappadhānaṃ, saṅkharaṇaṃ upatthambhakattappadhānanti ayametesaṃ viseso. Tenāha 『『ayamettha heṭṭhimato viseso』』ti. Nippariyāyāhāre gahite 『『sabbe sattā』』ti vuttepi asaññasattā na gahitā eva bhavissantīti padesavisayo sabba-saddo hoti yathā 『『sabbe tasantidaṇḍassā』』tiādīsu (dha. pa. 130). Na hettha khīṇāsavādīnaṃ gahaṇaṃ hoti. Pākaṭo bhaveyya visesasāmaññassa visayattā pañhānaṃ. No ca gaṇhiṃsu aṭṭhakathācariyā. Dhammo nāma natthi saṅkhatoti adhippāyo. Idha dutiyapañhe 『『saṅkhāro』』ti paccayo eva kathitoti sambandho.

Yadā sammāsambodhisamadhigato, tadā eva sabbañeyyaṃ sacchikataṃ jātanti āha 『『mahābodhimaṇḍe nisīditvā』』ti. Sayanti sāmaṃyeva. Addhaniyanti addhānakkhamaṃ cirakālāvaṭṭhāyi pārampariyavasena. Tenāha 『『ekena hī』』tiādi. Paramparakathāniyamenāti paramparakathākathananiyamena, niyamitatthabyañjanānupubbiyā kathāyāti attho. Ekakavasenāti ekaṃ ekaṃ parimāṇaṃ etassāti ekako, pañho. Tassa ekakassa vasena. Ekakaṃ niṭṭhitaṃ vissajjananti adhippāyoti.

Ekakavaṇṇanā niṭṭhitā.

Dukavaṇṇanā

我來為您直譯這段巴利文： "彼彼...苦"此如此第一問交付,第二問提舉未作,如是此意后二三等問彼彼始終作提舉交付余未作示。從此果來名緣,因,彼自果造作名行故說"此亦...說行"。"食緣"即取義別緣。取此主生,造作主支援此等差別。故說"此此下差別"。取無譬喻食說"一切有情"亦不取無想有情,"一切"字分處境如"一切畏杖"等。非此取漏盡等。明應現差總境問。注師不取。"無法名有為"義。此第二問說"行"即緣結。 正等覺證時即證一切所知生故說"坐大菩提場"。"自"即自己。"久"即堪久時住傳承。故說"一"等。"傳說限"即傳說說限,限定義字次第說義。"一類"即一一量名一,問。彼一類。"一類畢答"義。 一法釋終。 二法釋

304.Cattārokhandhāti tesaṃ tāva nāmanaṭṭhena nāmabhāvaṃ paṭhamaṃ vatvā pacchā nibbānassa vattukāmo āha. Tassāpi hi tathā nāmabhāvaṃ parato vakkhati. 『『Nāmaṃ karoti nāmayatī』』ti ettha yaṃ nāmakaraṇaṃ, taṃ nāmanti āha 『『nāmanaṭṭhenāti nāmakaraṇaṭṭhenā』』ti, attanovāti adhippāyo. Evañhi sātisayamidaṃ tesaṃ nāmakaraṇaṃ hoti. Tenāha 『『attano nāmaṃ karontāva uppajjantī』』tiādi. Idāni tamatthaṃ byatirekamukhena vibhāvetuṃ 『『yathā hī』』tiādi vuttaṃ. Yassa nāmassa karaṇeneva te 『『nāma』』nti vuccanti, taṃ sāmaññanāmaṃ, kittimanāmaṃ, guṇanāmaṃ vā na hoti, atha kho opapātikanāmanti purimāni tīṇi nāmāni udāharaṇavasena dassetvā 『『na evaṃ vedanādīna』』nti te paṭikkhipitvā itaranāmameva nāmakaraṇaṭṭhena nāmanti dassento 『『vedanādayo hī』』tiādimāha. 『『Mahāpathaviādayo』』ti kasmā vuttaṃ, nanu pathaviāpādayo idha nāmanti anadhippetā, rūpanti pana adhippetāti? Saccametaṃ, phassavedanādīnaṃ viya pana pathaviādīnaṃ opapātikanāmatāsāmaññena 『『pathaviādayo viyā』』ti nidassanaṃ kataṃ, na arūpadhammā viya rūpadhammānaṃ nāmasabhāvattā. Phassavedanādīnañhi arūpadhammānaṃ sabbadāpi phassādināmakattā, pathaviādīnaṃ kesakumbhādināmantarāpatti viya nāmantarānāpajjanato ca sadā attanāva katanāmatāya catukkhandhanibbānāni nāmakaraṇaṭṭhena nāmaṃ. Atha vā adhivacanasamphasso viya adhivacananāmamantarena ye anupacitasambhārānaṃ gahaṇaṃ na gacchanti, te nāmāyattaggahaṇā nāmaṃ. Rūpaṃ pana vināpi nāmasādhanaṃ attano ruppanasabhāvena gahaṇaṃ upayātīti rūpaṃ. Tenāha 『『tesu uppannesū』』tiādi. Idhāpi 『『yathāpathaviyā』』tiādīsu vuttanayeneva attho veditabbo nidassanavasena āgatattā. 『『Atītepī』』tiādinā vedanādīsu nāmasaññā niruḷhā, anādikālikā cāti dasseti.

Iti atītādivibhāgavantānampi vedanādīnaṃ nāmakaraṇaṭṭhena nāmabhāvo ekantiko, tabbibhāgarahite pana ekasabhāve nicce nibbāne vattabbameva natthīti dassento 『『nibbānaṃ pana…pe… nāmanaṭṭhena nāma』』nti āha. Nāmanaṭṭhenāti nāmakaraṇaṭṭhena. Namantīti ekantato sārammaṇattā tanninnā honti, tehi vinā nappavattantīti attho. Sabbanti khandhacatukkaṃ, nibbānañca . Yasmiṃ ārammaṇeyeva vedanākkhandho pavattati, taṃsampayuttatāya saññākkhandhādayopi tattha pavattantīti so ne tattha nāmento viya hoti vinā appavattanato. Esa nayo saññākkhandhādīsupīti vuttaṃ 『『ārammaṇe aññamaññaṃ nāmentī』』ti. Anavajjadhamme maggaphalādike . Kāmaṃ kesuci rūpadhammesupi ārammaṇādhipatibhāvo labbhateva, nibbāne panesa sātisayo tassa accantasantapaṇītatākappabhāvatoti tadeva ārammaṇādhipatipaccayatāya 『『attani nāmetī』』ti vuttaṃ. Tathā hi ariyā sakalampi divasabhāgaṃ taṃ ārabbha vītināmentāpi tittiṃ na gacchanti.

『『Ruppanaṭṭhenā』』ti etena ruppatīti rūpanti dasseti. Tattha sītādivirodhipaccayasannipāte visadisuppatti ruppanaṃ. Nanu ca arūpadhammānampi virodhipaccayasamāgame visadisuppatti labbhatīti? Saccaṃ labbhati, na pana vibhūtataraṃ. Vibhūtatarañhettha ruppanaṃ adhippetaṃ sītādiggahaṇato. Vuttañhetaṃ 『『ruppatīti kho bhikkhave tasmā 『rūpa』nti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppatī』』tiādi (saṃ. ni.

我來為您直譯這段巴利文： 304. "四蘊"即彼等先說名義名性后欲說涅槃。彼亦如是后說名性。"作名令名"此中作名,彼名故說"名義即作名義",自己義。如是此彼等作名殊勝。故說"作自名生"等。今反義面明彼義說"如"等。由作何名彼等說"名",彼非普名,作名,德名,而是生名故示前三名例說"非如受等"彼等遮餘名唯作名義名示說"受等"等。何說"大地等",豈非地水等此不欲名,但欲色?實如是,如觸受等地等生名普"如地等"作喻,非如無色法色法名性。觸受等無色法一切觸等名,地等如發瓶等名不得餘名故常自作名故四蘊涅槃作名義名。或如增語觸無增語名不取無積資具者,彼等依名取名。色無名成由自壞性至取名色。故說"彼等生"等。此亦"如地"等說理應知由喻來。"過去"等示受等名成立無始時。 如是有過等分別受等作名義名一向,無彼分別一性常涅槃無可說示說"涅槃....名義名"。"名義"即作名義。"趣"即一向有所緣故趣彼,無彼不轉義。"一切"即四蘊及涅槃。受蘊唯于所緣轉,相應故想蘊等亦彼轉故彼如令彼趣由無不轉。此理想蘊等故說"于所緣互趣"。無過法道果等。雖一些色法亦得所緣增上,涅槃此殊勝由彼極寂勝本性故唯彼說"于自趣"由所緣增上緣性。如是聖者盡晝分緣彼亦不得足。 "壞義"此示"壞名色"。此中寒等違緣會異生名壞。豈非無色法亦得違緣會異生?實得,但不明顯。此明顯壞欲由寒等取。說此"壞故比丘名'色'。何壞?寒亦壞熱亦壞"等。

3.79). Yadi evaṃ kathaṃ brahmaloke rūpasamaññāti? Tatthāpi taṃsabhāvānativattanato hotiyeva rūpasamaññā. Anuggāhakapaccayavasena vā visadisapaccayasannipāteti evamattho veditabbo. 『『Yo attano santāne vijjamānassayeva visadisuppattihetubhāvo, taṃ ruppana』』nti aññe. Imasmiṃ pakkhe rūpayati vikāramāpādetīti rūpaṃ. 『『Saṅghaṭṭanena vikārāpattiyaṃ ruppana-saddo niruḷho』』ti keci. Etasmiṃ pakkhe arūpadhammesu rūpasamaññāya pasaṅgo eva natthi saṅghaṭṭanābhāvato. 『『Paṭighato ruppana』』nti apare. 『『Tassāti rūpassā』』ti vadanti, nāmarūpassāti pana yuttaṃ. Yathā hi rūpassa, evaṃ nāmassāpi vedanākkhandhādivasena, madanimmadanādivasena ca vitthārakathā visuddhimagge (visuddhi.

我來為您直譯這段巴利文： 3.79. 若如是何故梵界色名?彼亦由不超彼性有色名。或由助緣違緣會故應知此義。"于自相續有異生因性,彼壞"他說。此分中色令變故名色。"由碰觸變故壞聲成立"一些說。此分中無色法色名過全無由無碰觸。"對礙名壞"其他說。說"彼即色",但名色應理。如色如是名由受蘊等,由醉不醉等廣說清凈道。

2.456) vuttā evāti. Iti ayaṃ duko kusalattikena saṅgahite sabhāvadhamme pariggahetvā pavattoti.

Avijjāti avindiyaṃ 『『attā, jīvo, itthī, puriso』』ti evamādikaṃ vindatīti avijjā. Vindiyaṃ 『『dukkhaṃ, samudayo』』ti evamādikaṃ na vindatīti avijjā. Sabbampi dhammajātaṃ aviditakaraṇaṭṭhena avijjā. Antarahite saṃsāre satte javāpetīti avijjā. Atthato pana sā dukkhādīnaṃ catunnaṃ saccānaṃ sabhāvacchādako sammoho hotīti āha 『『dukkhādīsu aññāṇa』』nti . Bhavapatthanā nāma kāmabhavādīnaṃ patthanāvasena pavattataṇhā. Tenāha 『『yo bhavesu bhavacchando』』tiādi. Iti 『『ayaṃ duko vaṭṭamūlasamudācāradassanatthaṃ gahito.

Bhavadiṭṭhīti khandhapañcakaṃ 『『attā ca loko cā』』ti gāhetvā taṃ 『『bhavissatī』』ti gaṇhanavasena niviṭṭhā sassatadiṭṭhīti attho. Tenāha 『『bhavo vuccatī』』tiādi. Bhavissatīti bhavo, tiṭṭhati sabbakālaṃ atthīti attho. Sassatanti sassatabhāvo. Vibhavadiṭṭhīti khandhapañcakameva 『『attā』』ti ca 『『loko』』ti ca gahetvā taṃ 『『na bhavissatī』』ti gaṇhanavasena niviṭṭhā ucchedadiṭṭhīti attho. Tenāha 『『vibhavo vuccatī』』tiādi. Vibhavissati vinassati ucchijjatīti vibhavo, ucchedo.

Yaṃ na hirīyatīti yena dhammena taṃsampayuttadhammasamūho, puggalo vā na hirīyati na lajjati, liṅgavipallāsaṃ vā katvā yo dhammoti attho veditabbo. Hirīyitabbenāti upayogatthe karaṇavacanaṃ, hirīyitabbayuttakaṃ kāyaduccaritādidhammaṃ na jigucchatīti attho. Nillajjatāti pāpassa ajigucchanā. Yaṃ na ottappatīti etthāpi vuttanayeneva attho veditabbo. Ottappitabbenāti pana hetuatthe karaṇavacanaṃ, ottappitabbayuttakena ottappassa hetubhūtena kāyaduccaritādināti attho. Hirīyitabbenāti etthāpi vā evameva attho veditabbo. Abhāyanakaākāroti pāpato anuttāsanākāro.

『『Yaṃ hirīyatī』』tiādīsu anantaraduke vuttanayena attho veditabbo. Niyakajjhattaṃ jātiādisamuṭṭhānaṃ etissāti ajjhattasamuṭṭhānā. Niyakajjhattato bahibhāvato bahiddhā parasantāne samuṭṭhānaṃ etissāti bahiddhā samuṭṭhānā. Attā eva adhipati attādhipati, ajjhattasamuṭṭhānattā eva attādhipatito āgamanato attādhipateyyā. Lokādhipateyyanti etthāpi eseva nayo. Lajjāsabhāvasaṇṭhitāti pāpato jigucchanarūpena avaṭṭhitā. Bhayasabhāvasaṇṭhitanti tato uttāsanarūpena avaṭṭhitaṃ. Ajjhattasamuṭṭhānāditā ca hirottappānaṃ tattha tattha pākaṭabhāvena vuttā, na pana tesaṃ kadācipi aññamaññavippayogato. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ atthīti.

我來為您直譯這段巴利文： 2.456. 如是已說。如是此二法攝善三法所攝自性法轉。 "無明"即非應知"我、命、女、男"等知為無明。應知"苦、集"等不知為無明。一切法性不知義為無明。隱沒輪迴令有情速行為無明。義即彼苦等四諦自性覆癡故說"于苦等不知"。"有欲"即于欲有等欲轉愛。故說"有中有欲"等。如是"此二法取輪迴根現行見義。 "有見"即取五蘊為"我及世間"由取"當有"著常見義。故說"說有"等。"當有"即有,一切時存義。"常"即常性。"無有見"即取五蘊為"我"及"世間"由取"不當有"著斷見義。故說"說無有"等。"無有"即壞滅斷。 "何不慚"即由何法彼相應法聚,或補特伽羅不慚不恥,或變性謂何法應知義。"應慚"為受格作具格,不厭應慚身惡行等法義。"無恥"即不厭惡。"何不愧"此亦如說道理應知。"應愧"為因義具格,應愧因身惡行等義。"應慚"此亦如是義。"無怖相"即不怖惡相。 "何慚"等如前二法說道理應知。自內生此名內生。由自內外他相續生此名外生。自為主名自主,由內生故自主來故自主生。"世主生"此亦此道理。"住恥性"即住惡厭相。"住怖性"即住彼怖相。內生等慚愧於彼彼顯說,非彼等有時互離。無有恥無怖,或惡怖無恥。

Dukkhanti kicchaṃ, aniṭṭhanti vā attho. Vippaṭikūlagāhimhīti dhammānudhammapaṭipattiyā vilomagāhake. Tassā eva vipaccanīkaṃ duppaṭipatti sātaṃ iṭṭhaṃ etassāti vipaccanīkasāto, tasmiṃ vipaccanīkasāte. Evaṃbhūto ca ovādabhūte sāsanakkame ovādake ca ādarabhāvarahito hotīti āha 『『anādare』』ti. Tassa kammanti tassa dubbacassa puggalassa anādariyavasena pavattacetanā dovacassaṃ. Tassa bhāvoti tassa yathāvuttassa dovacassassa atthibhāvo dovacassatā, atthato dovacassameva. Tenevāha 『『sā atthato saṅkhārakkhandho hotī』』ti. Cetanāppadhānatāya hi saṅkhārakkhandhassa evaṃ vuttaṃ. Etenākārenāti appadakkhiṇaggāhitākārena. Assaddhiyadussīlyādipāpadhammayogato puggalā pāpā nāma hontīti dassetuṃ 『『ye te puggalā assaddhā』』tiādi vuttaṃ. Yāya cetanāya puggalo pāpasampavaṅko nāma hoti, sā cetanā pāpamittatā, cattāropi vā arūpino khandhā tadākārappavattā pāpamittatāti dassento 『『sāpi atthato dovacassatā viya daṭṭhabbā』』ti āha.

『『Sukhaṃ vaco etasmiṃ padakkhiṇaggāhimhi anulomasāte sādare puggaleti subbacotiādinā, 『『kalyāṇā saddhādayo puggalā etassa mittāti kalyāṇamitto』』tiādinā ca anantaradukassa attho icchitoti āha sovacassatā…pe… vuttapaṭipakkhanayena veditabbā』』ti. Ubhoti sovacassatā, kalyāṇamittatā ca. Tesaṃ khandhānaṃ pavattiākāravisesā 『『sovacassatā, kalyāṇamittatā』』ti ca vuccanti, te lokiyāpi honti lokuttarāpīti āha 『『lokiyalokuttaramissakā kathitā』』ti.

Vatthubhedādinā anekabhedabhinnā taṃtaṃjātivasena ekajjhaṃ katvā rāsito gayhamānā āpattiyova āpattikkhandhā. Tā pana antarāpattīnaṃ aggahaṇe pañcapi āpattikkhandhā āpattiyo, tāsaṃ pana gahaṇe sattapi āpattikkhandhā āpattiyo. 『『Imā āpattiyo, ettakā āpattiyo, evañca tesaṃ āpajjanaṃ hotī』』ti jānanapaññā āpattikusalatāti āha 『『yā tāsa』』ntiādi. Tāsaṃ āpattīnanti tāsu āpattīsu. Tattha yaṃ sambhinnavatthukāsu viya ṭhitāsu, duviññeyyavibhāgāsu ca āpattīsu asaṅkarato vavatthāna, ayaṃ visesato āpattikusalatāti dassetuṃ dutiyaṃ āpattiggahaṇaṃ kataṃ. Sahakammavācāyāti kammavācāya saheva. Āpattito vuṭṭhāpanapayogatāya kammabhūtā vācā kammavācā, tathābhūtā anusāvanavācā ceva 『『passissāmī』』ti evaṃ pavattavācā ca. Tāya kammavācāya saddhiṃ samakālameva 『『imāya kammavācāya ito āpattito vuṭṭhānaṃ hoti, hontañca paṭhame vā tatiye vā anusāvaneyyakārappatte, 『saṃvarissāmī』ti vā pade pariyosite hotī』』ti evaṃ taṃ taṃ āpattīhi vuṭṭhānaparicchedaparijānanapaññā āpattivuṭṭhānakusalatā. Vuṭṭhānanti ca yathāpannāya āpattiyā yathā tathā anantarāyatāpādanaṃ, evaṃ vuṭṭhānaggahaṇeneva desanāyapi saṅgaho siddho hoti.

『『Ito pubbe parikammaṃ pavattaṃ, ito paraṃ bhavaṅga majjhe samāpattī』』ti evaṃ samāpattīnaṃ appanāparicchedajānanapaññā samāpattikusalatā. Vuṭṭhāne kusalabhāvo vuṭṭhānakusalatā, pageva vuṭṭhāna paricchedakaraṃ ñāṇaṃ. Tenāha 『『yathāparicchinnasamayavasenevā』』tiādi. Vuṭṭhānasamatthāti vuṭṭhāpane samatthā.

我來為您直譯這段巴利文： "苦"即困,或不可意義。"違逆取"即於法隨法行相反取。彼相違即惡行樂可意名違樂,于彼違樂。如是于教誡教法次第教誡者無敬故說"不敬"。"彼業"即彼難語者不敬轉思難語。"彼性"即彼如說難語有性難語性,義即難語。故說"彼義即行蘊"。由思主故行蘊如是說。"此相"即不右取相。由不信惡戒等惡法合故人名惡示說"彼等不信人"等。由何思人名惡友合,彼思惡友,或四無色蘊彼相轉惡友示說"彼亦義如難語性應見"。 "樂語于彼右取隨順樂敬人名易語"等,"善信等人此友名善友"等前二法義欲故說"易語性...說相反理應知"。"二"即易語性及善友性。彼等蘊轉相別說"易語性、善友性",彼世間出世間雜故說"說世間出世間雜"。 事別等多別由彼彼類一處取為聚取罪即罪蘊。彼不取中罪五罪蘊罪,取彼七罪蘊罪。"此罪、幾罪、如是彼等犯"知慧罪善巧故說"何彼"等。"彼等罪"即于彼等罪。此中於如混事住難知分別罪無雜住立,此別罪善巧示作第二罪取。"俱羯磨語"即與羯磨語俱。能罪出起作用語名羯磨語,如是宣語及"當見"如是轉語。彼羯磨語同時"此羯磨語由此罪出起,出起于初或第三宣'當護'或語終"如是彼彼罪出起限知慧罪出起善巧。"出起"即如所犯罪如是無障礙,如是出起取攝懺悔成。 "此前加行轉,此後有分中定"如是定限入知慧定善巧。出起善性出起善巧,何況出起限作智。故說"如限時"等。"能出起"即能出起。

『『Dhātukusalatā』』ti ettha pathavīdhātuādayo, sukhadhātuādayo, kāmadhātuādayo ca dhātuyo etāsveva antogadhāti etāsu kosalle dassite tāsupi kosallaṃ dassitameva hotīti 『『aṭṭhārasa dhātuyo cakkhudhātu…pe… manoviññāṇadhātū』』ti vatvā 『『aṭṭhārasannaṃ dhātūnaṃ sabhāvaparicchedakā』』ti vuttaṃ. Tattha sabhāvaparicchedakāti yathābhūtasabhāvāvabodhinī. 『『Savanapaññā dhāraṇapaññā』』tiādinā paccekaṃ paññā-saddo yojetabbo. Dhātūnaṃ savanadhāraṇapaññā sutamayā, itarā bhāvanāmayā. Tatthāpi sammasanapaññā lokiyā. Vipassanā paññā hi sā, itarā lokuttarā. Lakkhaṇādivasena, aniccādivasena ca manasikaraṇaṃ manasikāro, tattha kosallaṃ manasikārakusalatā. Taṃ pana ādimajjhapariyosānavasena tidhā bhinditvā dassento 『『sammasanapaṭivedhapaccavekkhaṇapaññā』』ti āha. Sammasanapaññā hi tassā ādi, paṭivedhapaññā majjhe, paccavekkhaṇapaññā pariyosānaṃ.

Āyatanānaṃ ganthato ca atthato ca uggaṇhanavasena tesaṃ dhātulakkhaṇādivibhāgassa jānanapaññā uggahajānanapaññā. Sammasanapaṭivedhapaccavekkhaṇavidhino jānanapaññā manasikārajānanapaññā. Yasmā āyatanānipi atthato dhātuyova manasikāro ca uggaṇhanādivasena tesameva manasikāravidhi , tasmā dhātukusalatādikā tissopi kusalatā ekadese katvā dassetuṃ 『『apicā』』tiādi vuttaṃ. Savanaṃ viya uggaṇhanapaccavekkhaṇānipi parittañāṇakattukānīti āha 『『savana uggahaṇapaccavekkhaṇā lokiyā』』ti. Ariyamaggakkhaṇe sammasanamanasikārānaṃ nipphatti pariniṭṭhānanti tesaṃ lokuttaratāpariyāyopi labbhatīti vuttaṃ 『『sammasanamanasikārā lokiyalokuttaramissakā』』ti. Paccayadhammānaṃ hetuādīnaṃ attano paccayuppannānaṃ hetupaccayādibhāvena paccayabhāvo paccayākāro, so pana avijjādīnaṃ dvādasannaṃ paṭiccasamuppādaṅgānaṃ vasena dvādasavidhoti āha 『『dvādasannaṃ paccayākārāna』』nti. Uggahādivasenāti uggahamanasikārasavanasammasanapaṭivedhapaccavekkhaṇavasena.

Ṭhānañceva tiṭṭhati phalaṃ tadāyattavuttitāyāti kāraṇañca hetupaccayabhāvena karaṇato nipphādanato. Tesaṃ sotaviññāṇādīnaṃ. Etasmiṃ duke attho veditabboti sambandho. Ye dhammā yassa dhammassa kāraṇabhāvato ṭhānaṃ, teva dhammā taṃvidhurassa dhammassa akāraṇabhāvato aṭṭhānanti paṭhamanaye phalabhedena tasseva dhammassa ṭhānāṭṭhānatā dīpitā; dutiyanaye pana abhinnepi phale paccayadhammabhedena tesaṃ ṭhānāṭṭhānatā dīpitāti ayametesaṃ viseso. Na hi kadāci ariyā diṭṭhisampadā niccaggāhassa kāraṇaṃ hoti, akiriyatā pana siyā tassa kāraṇanti.

我來為您直譯這段巴利文： "界善巧"此中地界等、樂界等、欲界等諸界攝此中故示此善巧示彼等善巧故說"十八界眼界...意識界"說"十八界自性限"。此中"自性限"即如實自性覺。"聞慧持慧"等各各慧字應配。界聞持慧聞所成,余修所成。此中思惟慧世間。即觀慧,余出世間。由相等、無常等作意名作意,彼善巧作意善巧。彼由始中終三分示說"思惟通達省察慧"。思惟慧彼始,通達慧中,省察慧終。 處由文義取學彼等界相等分別知慧取學知慧。思惟通達省察法知慧作意知慧。由處義即界作意學等彼等作意法故界善巧等三善巧一分示說"復"等。聞如取學省察少智作故說"聞取學省察世間"。聖道剎那思惟作意成就究竟故彼等得出世間義說"思惟作意世出世雜"。緣法因等自緣生因緣等性緣相,彼由無明等十二緣起支十二種故說"十二緣相"。"由取學等"即由取學作意聞思惟通達省察。 處及住果依彼轉故及因由因緣性作成就。彼等耳識等。此二義應知結。何法於何法因性處,彼法于相違法非因性非處由初道果別示彼法處非處;第二道雖不異果由緣法別示彼等處非處此彼等差別。不曾聖見具為常執因,無作性彼可為因故。;

Ujuno bhāvo ajjavaṃ, ajimhatā akuṭilatā avaṅkatāti atthoti tamatthaṃ anajjavapaṭikkhepamukhena dassetuṃ 『『gomuttavaṅkatā』』tiādi vuttaṃ. Svāyaṃ anajjavo bhikkhūnaṃ yebhuyyena anesanāya, agocaracāritāya ca hotīti āha 『『ekacco hi…pe… caratī』』ti. Ayaṃ gomuttavaṅkatā nāma ādito paṭṭhāya yāva pariyosānā paṭipattiyā vaṅkabhāvato. Purimasadisoti paṭhamaṃ vuttabhikkhusadiso. Candavaṅkatā nāma paṭipattiyā majjhaṭṭhāne vaṅkabhāvāpattito. Naṅgalakoṭivaṅkatā nāma pariyosāne vaṅkabhāvāpattito. Idaṃ ajjavaṃ nāma sabbatthakameva ujubhāvasiddhito. Ajjavatāti ākāraniddeso, yenākārenassa ajjavo pavattati, tadākāraniddesoti attho. Lajjatīti lajjī, hirimā, tassa bhāvo lajjavaṃ, hirīti attho. Lajjā etassa atthīti lajjī yathā 『『mālī, māyī』』ti ca, tassa bhāvo lajjībhāvo, sā eva lajjā.

Parāparādhādīnaṃ adhivāsanakkhamaṃ adhivāsanakhanti. Sucisīlatā soraccaṃ. Sā hi sobhanakammaratatā, suṭṭhu vā pāpato oratabhāvo viratatā soraccaṃ. Tenāha 『『suratabhāvo』』ti.

『『Nāmañca rūpañcā』』tiādīsu ayaṃ aparo nayo – nāmakaraṇaṭṭhenāti aññaṃ anapekkhitvā sayameva attano nāmakaraṇasabhāvatoti attho. Yañhi parassa nāmaṃ karoti, tassa ca tadapekkhattā aññāpekkhaṃ nāmakaraṇanti nāmakaraṇasabhāvatā na hoti, tasmā mahājanassa ñātīnaṃ, guṇānañca sāmaññanāmādikārakānaṃ nāmabhāvo nāpajjati. Yassa ca aññehi nāmaṃ karīyati, tassa ca nāmakaraṇasabhāvatā natthīti, natthiyeva nāmabhāvo. Vedanādīnaṃ pana sabhāvasiddhattā vedanādināmassa nāmakaraṇasabhāvato nāmatā vuttā. Pathavīādi nidassanena nāmassa sabhāvasiddhataṃyeva nidasseti, na nāmabhāvasāmaññaṃ, niruḷhattā pana nāma-saddo arūpadhammesu eva vattati, na pathavīādīsūti na tesaṃ nāmabhāvo. Na hi pathavīādināmaṃ vijahitvā kesādināmehi rūpadhammānaṃ viya vedanādināmaṃ vijahitvā aññena nāmena arūpadhammānaṃ voharitabbena piṇḍākārena pavatti atthīti.

Atha vā rūpadhammā cakkhādayo rūpādayo ca, tesaṃ pakāsakapakāsitabbabhāvato vināpi nāmena pākaṭā honti, na evaṃ arūpadhammāti te adhivacanasamphasso viya nāmāyattaggahaṇīyabhāvena 『『nāma』』nti vuttā. Paṭighasamphasso ca na cakkhādīni viya nāmena vinā pākaṭoti 『『nāma』』nti vutto, arūpatāya vā aññanāmasabhāgattā saṅgahitoyaṃ, aññaphassasabhāgattā vā. Vacanatthopi hi rūpayatīti rūpaṃ, nāmayatīti nāmanti idha pacchimapurimānaṃ sambhavati. Rūpayatīti vināpi nāmena attānaṃ pakāsetīti attho. Nāmayatīti nāmena vinā apākaṭabhāvato attano pakāsakaṃ nāmaṃ karotīti attho. Ārammaṇādhipatipaccayatāyāti satipi rūpassa ārammaṇādhipatipaccayabhāve na taṃ paramassāsabhūtaṃ nibbānaṃ viya sātisayaṃ nāmanabhāvena paccayoti nibbānameva 『『nāma』』nti vuttaṃ.

『『Avijjāca bhavataṇhā cā』』ti ayaṃ duko sattānaṃ vaṭṭamūlasamudācāradassanattho. Samudācaratīti hi samudācāro, vaṭṭamūlameva samudācāro vaṭṭamūlasamudācāro, vaṭṭamūladassanena vā vaṭṭamūlānaṃ pavatti dassitā hotīti vaṭṭamūlānaṃ samudācāro vaṭṭamūlasamudācāro, taṃdassanatthoti attho.

我來為您直譯這段巴利文： 正性為直,不曲不彎不歪義故由非直遮示說"牛尿彎"等。此非直比丘多由邪求,非行處行故說"一些...行"。此名牛尿彎由始至終行彎故。"如前"即如初說比丘。名月彎由行中處成彎故。名犁端彎由終成彎故。此名直由一切處成正故。"直性"即相說,由何相彼直轉,彼相說義。慚名慚者,有恥,彼性慚,恥義。有慚此名慚者如"有鬘、有幻",彼性慚者性,即彼慚。 他過等忍名忍忍。凈戒性柔和。彼善業樂性,善離惡性離性柔和。故說"善性"。 "名及色"等此另理 - "名作義"即不待他自己作名性義。何他作名,彼待彼故他待作名故非作名性,故大眾親屬,功德等普名等作者非名性。何他作名,彼非作名性故,全無名性。受等自性成故受等名作名性說名性。地等喻示名自性成,非名性普,成立故名字唯于無色法轉,非地等故彼等非名性。非如發等名舍色法如是受等名舍無色法應說聚相轉有故。 或色法眼等色等,彼能顯所顯性故無名亦顯,不如是無色法故彼等如增語觸由名依取性說"名"。對觸非如眼等無名顯故說"名",或無色性由余名共性攝此,或由余觸共性。語義亦壞名色,令名名此後前有。"壞"即無名自顯義。"令名"即無名不顯故作自顯名義。"由所緣增上緣性"即雖色有所緣增上緣性非彼如涅槃殊勝令名性緣故唯涅槃說"名"。 "無明及有愛"此二法示有情輪迴根現行義。現行名現行,輪迴根即現行名輪迴根現行,或由輪迴根見示輪迴根轉故輪迴根現行名輪迴根現行,示彼義。

Ekekasmiñca 『『attā』』ti ca 『『loko』』ti ca gahaṇavisesaṃ upādāya 『『attā ca loko cā』』ti vuttaṃ, ekaṃ vā khandhaṃ 『『attā』』ti gahetvā aññaṃ attano upabhogabhūtaṃ 『『loko』』ti gaṇhantassa, attano attānaṃ 『『attā』』ti gahetvā parassa attānaṃ 『『loko』』ti gaṇhantassa vā vasena 『『attā ca loko cā』』ti vuttaṃ.

Saha sikkhitabbo dhammo sahadhammo, tattha bhavaṃ sahadhammikaṃ, tasmiṃ sahadhammike. Dovacassa-saddato āya-saddaṃ anaññattaṃ katvā 『『dovacassāya』』nti vuttaṃ, dovacassassa vā ayanaṃ pavatti dovacassāyaṃ. Āsevantassāpi anusikkhanā ajjhāsayena bhajanāti āha 『『sevanā…pe… bhajanā』』ti. Sabbatobhāgena bhatti sambhatti.

Saha kammavācāyāti abbhānatiṇavatthārakakammavācāya, 『『ahaṃ bhante itthannāmaṃ āpattiṃ āpajji』』ntiādikāya ca saheva. Saheva hi kammavācāya āpattivuṭṭhānañca paricchijjati, 『『paññattilakkhaṇāya āpattiyā vā kāraṇaṃ vītikkamalakkhaṇaṃ kāyakammaṃ, vacīkammaṃ vā, vuṭṭhānassa kāraṇaṃ kammavācā』』ti kāraṇena saha phalassa jānanavasena 『『saha kammavācāyā』』ti vuttaṃ.『『Saha kammavācāyā』』ti. Iminā nayena saha parikammenāti etthāpi attho veditabbo.

Dhātuvisayā sabbāpi paññā dhātukusalatā. Tadekadesā manasikārakusalatāti adhippāyena purimapadepi sammasanapaṭivedhapaññā vuttā. Yasmā pana nippariyāyato vipassanādipaññā eva manasikārakosallaṃ, tasmā 『『tāsaṃyeva dhātūnaṃ sammasanapaṭivedhapaccavekkhaṇapaññā』』ti vuttaṃ.

Āyatanavisayā sabbāpi paññā āyatanakusalatāti dassento 『『dvādasannaṃ āyatanānaṃ uggahamanasikārajānanapaññā』』ti vatvā puna 『『apicā』』tiādi vuttaṃ. Dvīsupi vā padesu vācuggatāya āyatanapāḷiyā, dhātupāḷiyā ca manasikaraṇaṃ manasikāro. Tathā uggaṇhantī, manasi karontī , tadatthaṃ suṇantī, ganthato ca atthato ca dhārentī, 『『idaṃ cakkhāyatanaṃ nāma, ayaṃ cakkhudhātu nāmā』』tiādinā sabhāvato, gaṇanato ca paricchedaṃ jānantī ca paññā uggahapaññādikā vuttā. Manasikārapade pana catubbidhāpi paññā uggahoti tato pavatto aniccādimanasikāro 『『uggahamanasikāro』』ti vutto. Tassa jānanaṃ pavattanameva, 『『yathā pavattaṃ vā uggahaṃ, evameva pavatto uggaho』』ti jānanaṃ uggahajānanaṃ. 『『Manasikāro evaṃ pavattetabbo, evañca pavatto』』ti jānanaṃ manasikārajānanaṃ. Tadubhayampi 『『manasikārakosalla』』nti vuttaṃ. Uggahopi hi manasikārasampayogato manasikāraniruttiṃ laddhuṃ arahati. Yo ca manasikātabbo, yo ca manasikaraṇūpāyo, sabbo so 『『manasikāro』』ti vattuṃ vaṭṭati, tattha kosallaṃ manasikārakusalatāti. Sammasanaṃ paññā, sā maggasampayuttā aniccādisammasanakiccaṃ sādheti niccasaññādipajahanato. Manasikāro sammasanasampayutto, so tattheva aniccādimanasikārakiccaṃ maggasampayutto sādhetīti āha 『『sammasanamanasikārā lokiyalokuttaramissakā』』ti. 『『Iminā paccayenidaṃ hotī』』ti evaṃ avijjādīnaṃ saṅkhārādipaccayuppannassa paccayabhāvajānanaṃ paṭiccasamuppādakusalatā.

我來為您直譯這段巴利文： 於一一"我"及"世間"取別依"我及世間"說,或取一蘊為"我"取余自受用為"世間",或取自我為"我"取他我為"世間"故說"我及世間"。 應共學法名共法,彼中有共法,于彼共法。從難語字不異āya字說"難語āya",或難語行轉難語āya。親近亦隨學意樂親近故說"親近...親近"。一切分信名善信。 "俱羯磨語"即出罪覆草羯磨語,"我尊某名犯罪"等俱。由俱羯磨語限罪出起,"制立相罪或因違越相身業語業,出起因羯磨語"由因與果知故說"俱羯磨語"。"俱羯磨語",此理"俱加行"此亦應知義。 界境一切慧界善巧。彼一分作意善巧意趣前句亦說思惟通達慧。由無譬喻觀等慧即作意善巧,故說"彼等界思惟通達省察慧"。 示處境一切慧處善巧說"十二處取學作意知慧"復說"復"等。或二句中由誦習處文界文作意名作意。如是取,作意,聞彼義,由文及義持,"此名眼處,此名眼界"等由自性數限知慧說取慧等。作意句中四種慧取故由彼轉無常等作意說"取學作意"。彼知即轉,"如轉取,如是轉取"知取學知。"作意如是應轉,如是轉"知作意知。彼二說"作意善巧"。取亦由作意相應得作意語。何應作意,何作意方便,一切應說"作意",彼善巧作意善巧。思惟慧,彼道相應成無常等思惟事由斷常想等。作意思惟相應,彼即彼無常等作意事道相應成故說"思惟作意世出世雜"。"此緣此有"如是無明等行等緣生緣性知緣起善巧。

Adhivāsanaṃ khamanaṃ. Tañhi paresaṃ dukkaṭaṃ duruttañca paṭivirodhākaraṇena attano upari āropetvā vāsanaṃ 『『adhivāsana』』nti vuccati. Acaṇḍikkanti akujjhanaṃ. Domanassavasena paresaṃ akkhīsu assūnaṃ anuppādanā anassuropo. Attamanatāti sakamanatā. Cittassa abyāpanno sako manobhāvo attamanatā. Cittanti vā cittappabandhaṃ ekattena gahetvā tassa antarā uppannena pītisahagatamanena sakamanatā. Attamano vā puggalo, tassa bhāvo attamanatā, sā na sattassāti puggaladiṭṭhinivāraṇatthaṃ 『『cittassā』』ti vuttaṃ. Adhivāsanalakkhaṇā khanti adhivāsanakhanti. Sucisīlatā soraccaṃ. Sā hi sobhanakammaratatā. Suṭṭhu pāpato oratabhāvo viratatā soraccaṃ. Tenāha 『『suratabhāvo』』ti.

Sakhilo vuccati saṇhavāco, tassa bhāvo sākhalyaṃ, saṇhavācatā. Taṃ pana byatirekamukhena vibhāventī yā pāḷi pavattā, taṃ dassento 『『tattha katamaṃ sākhalya』』ntiādimāha. Tattha aṇḍakāti sadosavaṇe rukkhe niyyāsapiṇḍiyo, ahicchattakādīni vā uṭṭhitāni 『『aṇḍakānī』』ti vadanti . Pheggurukkhassa pana kuthitassa aṇḍāni viya uṭṭhitā cuṇṇapiṇḍiyo, gaṇṭhiyo vā aṇḍakā. Idha pana byāpajjanakakkasādibhāvato aṇḍakapakatibhāvena vācā 『『aṇḍakā』』ti vuttā. Padumanāḷaṃ viya sotaṃ ghaṃsayamānā pavisantī kakkasā daṭṭhabbā. Kodhena nibbattattā tassa parivārabhūtā kodhasāmantā. Pure saṃvaddhanārī porī, sā viya sukumārā mudukā vācā porī viyāti porī. Tatthāti 『『bhāsitā hotī』』ti vuttāya kiriyāyātipi yojanā sambhavati, tattha vācāyāti vā. 『『Saṇhavācatā』』tiādinā taṃ vācaṃ pavattayamānaṃ cetanaṃ dasseti. Sammodakassa puggalassa mudukabhāvo maddavaṃ sammodakamudukabhāvo. Āmisena alabbhamānena, tathā dhammena cāti dvīhi chiddo. Āmisassa, dhammassa ca alābhena attano parassa ca antare sambhavantassa hi chiddassa vivarassa bhedassa paṭisantharaṇaṃ pidahanaṃ saṅgaṇhanaṃ paṭisanthāro. Taṃ sarūpato, paṭipattito ca pāḷidassanamukhena vibhāvetuṃ 『『abhidhammepī』』tiādimāha. Aggaṃ aggahetvāti aggaṃ attano aggahetvā. Uddesadānanti pāḷiyā, aṭṭhakathāya ca uddisanaṃ. Pāḷivaṇṇanāti pāḷiyā atthavaṇṇanā. Dhammakathākathananti sarabhaññasarabhaṇanādivasena dhammakathanaṃ.

Karuṇāti karuṇābrahmavihāramāha. Karuṇāpubbabhāgoti tassa pubbabhāgaupacārajjhānaṃ vadati. Pāḷipade pana yā kāci karuṇā 『『karuṇā』』ti vuttā, karuṇācetovimuttīti pana appanāppattāva. Mettāyapi eseva nayo. Suci-saddato bhāve yya-kāraṃ, i-kārassa ca e-kārādesaṃ katvā ayaṃ niddesoti āha 『『soceyyanti sucibhāvo』』ti. Hotu tāva sucibhāvo soceyyaṃ, tassa pana mettāpubbabhāgatā kathanti āha 『『vuttampi ceta』』ntiādi.

Muṭṭhā sati etassāti muṭṭhassati, tassa bhāvo muṭṭhassaccaṃ, satipaṭipakkho dhammo, na satiyā abhāvamattaṃ . Yasmā paṭipakkhe sati tassa vasena sativigatā vippavutthā nāma hoti, tasmā vuttaṃ 『『sativippavāso』』ti. 『『Assatī』』tiādīsu a-kāro paṭipakkhe daṭṭhabbo, na sattapaṭisedhe. Udake lābu viya yena cittaṃ ārammaṇe pilavantā viya tiṭṭhati, na ogāhati, sā pilāpanatā. Yena gahitampi ārammaṇaṃ sammussati na sarati, sā sammussanatā. Yathā vijjāpaṭipakkhā avijjā vijjāya pahātabbato, evaṃ sampajaññapaṭipakkhaṃ asampajaññaṃ, avijjāyeva.

我來為您直譯這段巴利文： 忍耐為容忍。彼由他惡作惡說不對抗自上住名"忍耐"。"不粗暴"即不瞋。由憂故他眼不生淚名不生淚。"適意"即自意。心無惱自意性適意。或"心"即心相續一性取由彼間生喜俱意自意性。或適意者人,彼性適意,彼非有情故為遮人見說"心"。忍耐相忍名忍耐忍。凈戒性柔和。彼善業樂性。善離惡性離性柔和。故說"善性"。 和語說柔語者,彼性和語性,柔語性。彼由相反門顯何經轉,示說"此中何和語"等。此中"瘤"即有過瘡樹脂聚,或生菌等說"瘤"。朽樹生如瘤粉聚,或節名瘤。此中由惱粗等性瘤性語說"瘤"。如蓮莖擦入耳應見粗。由瞋生故彼眷屬瞋邊。前養女城女,如彼柔軟語如城女故城女。"此中"即"說"說業亦結,或此中語。由"柔語性"等示彼語轉思。和合者人柔性柔和合柔性。由不得利,如是法二空。由利法不得自他間生空隙破修補蓋攝修補。示彼自性行由經說"論中"等。"不取上"即不取自上。"說誦"即誦經論。"釋文"即經義釋。"說法"即誦誦等說法。 "悲"即說悲梵住。"悲前分"說彼前分近行定。經句中任何悲說"悲",悲心解脫即安止。慈亦此理。從凈字義yya音,i音代e音此釋故說"凈性即凈性"。且許凈性凈性,彼悲前分性如何說"復說此"等。 失念此名失念,彼性失念性,唸對治法,非念無性。由對治故彼力念去離名故說"離念"。"無念"等中a音見對治,非有情遮。如水瓜何心所緣如浮住,不入,彼浮性。何取所緣亦忘不憶,彼忘性。如明對治無明由明應斷,如是正知對治不正知,即無明。

Indriyasaṃvarabhedoti indriyasaṃvaravināso. Appaṭisaṅkhāti apaccavekkhitvā ayoniso ca āhāraparibhoge ādīnavānisaṃse avīmaṃsitvā.

Appaṭisaṅkhāyāti itikattabbatāsu appaccavekkhaṇāya nāmaṃ. Aññāṇaṃ appaṭisaṅkhāta nimittaṃ . Akampanañāṇanti tāya anabhibhavanīyaṃ ñāṇaṃ, tattha tattha paccavekkhaṇāñāṇañceva paccavekkhaṇāya muddhabhūtaṃ lokuttarañāṇañca. Nippariyāyato maggabhāvanā bhāvanā nāma, yā ca tadatthā, tadubhayañca bhāventasseva icchitabbaṃ, na bhāvitabhāvanassāti vuttaṃ 『『bhāventassa uppannaṃ bala』』nti. Tenāha 『『yā kusalānaṃ dhammānaṃ āsevanā bhāvanā bahulīkamma』』nti.

Kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyatā sātisayaṃ balaṭṭhoti vuttaṃ 『『assatiyā akampanavasenā』』ti. Paccanīkadhammasamanato samatho samādhi. Aniccādinā vividhenākārena dassanato vipassanā paññā . Taṃ ākāraṃ gahetvāti samādhānākāraṃ gahetvā. Yenākārena pubbe alīnaṃ anuddhataṃ majjhimaṃ bhāvanāvīthipaṭipannaṃ hutvā cittaṃ samāhitaṃ hoti, taṃ ākāraṃ gahetvā sallakkhetvā. Nimittavasenāti kāraṇavasena. 『『Eseva nayo』』ti iminā paggahova taṃ ākāraṃ gahetvā puna pavattetabbassa paggāhassa nimittavasena paggāhanimittanti imamatthaṃ atidisati, tassattho samathe vuttanayānusārena veditabbo. Paggāho vīriyaṃ kosajjapakkhato cittassa patituṃ adatvā paggaṇhanato. Avikkhepo ekaggatā vikkhepassa uddhaccassa paṭipakkhabhāvato. Paṭisaṅkhānakiccanibbattibhāvato lokuttaradhammānaṃ paṭisaṅkhānabalabhāvo, tathā pubbe pavattākārasallakkhaṇavasena samathapaggāhānaṃ upari pavattisabbhāvato samathanimittadukassapi missakatā vuttā.

Yathāsamādinnassa sīlassa bhedakaro vītikkamo. Sīlavināsako asaṃvaro. Sammādiṭṭhivināsikāti 『『atthi dinna』』ntiādi (ma. ni. 1.441;

我來為您直譯這段巴利文： 根律儀破即根律儀壞。不省察即不觀察非如理及食用過患功德不思擇。 "不省察"于應作事不觀察名。無知不省察相。不動智即彼不能勝智,彼彼省察智及省察頂世出世智。無譬喻道脩名修,何彼義,彼二唯修者欲,非修修者故說"修者生力"。故說"何善法習修多作"。 雖相應法堅固性亦力義,由對治不動性勝力義故說"由失念不動"。由對治法寂靜故寂止定。由無常等種種行見故觀慧。取彼行即取等持行。何行前不沉不舉中修道轉心等持,取觀察彼行。由相即由因。"此理"此示精進取彼行復應轉精進相由相精進相,彼義應由寂止說理知。精進由放逸分心不令墮取。不散一境性由散亂掉舉對治性。由成省察事故出世法省察力性,如是由前轉行觀察故寂止精進二相亦說雜。 如受持戒破壞違越。戒壞不律儀。正見壞即"有施"等。

2.94; vibha. 793) nayappavattāya sammādiṭṭhiyā dūsikā.

Sīlassasampādanaṃ nāma sabbabhāgato tassa anūnatāpādananti āha 『『sampādanato paripūraṇato』』ti. Pāripūrattho hi sampadā-saddoti. Mānasikasīlaṃ nāma sīlavisodhanavasena abhijjhādippahānaṃ. Diṭṭhipāripūribhūtaṃ ñāṇanti atthikadiṭṭhiādisammādiṭṭhiyā pāripūribhāvena pavattaṃ ñāṇaṃ.

Visuddhiṃpāpetuṃ samatthanti cittavisuddhiādiuparivisuddhiyā paccayo bhavituṃ samatthaṃ. Suvisuddhameva hi sīlaṃ tassā padaṭṭhānaṃ hotīti. Visuddhiṃ pāpetuṃ samatthaṃ dassananti ñāṇadassanavisuddhiṃ, paramatthavisuddhinibbānañca pāpetuṃ upanetuṃ samatthaṃ kammassakatāñāṇādisammādassanaṃ . Tenāha 『『abhidhamme』』tiādi. Ettha ca 『『idaṃ akusalaṃ kammaṃ no sakaṃ, idaṃ pana kammaṃ saka』』nti evaṃ byatirekato anvayato ca kammassakatājānanañāṇaṃ kammassakatāñāṇaṃ. Tenāha 『『ettha cā』』tiādi. 『『Parena katampī』』ti idaṃ nidassanavasena vuttaṃ yathā parena kataṃ, evaṃ attanā katampi sakakammaṃ nāma na hotīti. Attanā vā ussāhitena parena kataṃpīti evaṃ vā attho daṭṭhabbo. Yañhi taṃ parassa ussāhanavasena kataṃ, tampi sakakammaṃ nāma hotīti ayañhettha adhippāyo. Atthabhañjanatoti diṭṭhadhammikādisabbaatthavināsanato. Atthajananatoti idhalokatthaparalokatthaparamatthānaṃ uppādanato. Ārabbhakāle 『『aniccaṃ dukkhaṃ anattā』』ti pavattampi vacīsaccañca lakkhaṇāni paṭivijjhantaṃ vipassanāñāṇaṃ anulometi tattheva paṭivijjhanato. Paramatthasaccañca nibbānaṃ na vilometi na virodheti ekanteneva sampāpanato.

Ñāṇadassananti ñāṇabhūtaṃ dassanaṃ, tena maggaṃ vadati. Taṃsampayuttameva vīriyanti paṭhamamaggasampayuttaṃ vīriyamāha. Sabbāpi maggapaññā diṭṭhivisuddhiyevāti dassetuṃ 『『apicā』』tiādi vuttaṃ. Ayameva ca nayo abhidhammapāḷiyā (dha. sa. 550) sametīti dassento 『『abhidhamme panā』』ti ādiṃ avoca.

Yasmā saṃvego nāma sahottappañāṇaṃ, tasmā saṃvegavatthuṃ bhayato bhāyitabbato dassanavasena pavattañāṇaṃ . Tenāha 『『jātibhaya』』ntiādi. Bhāyanti etasmāti bhayaṃ, jāti eva bhayaṃ jātibhayaṃ. Saṃvejanīyanti saṃvijjitabbaṃ bhāyitabbaṃ uttāsitabbaṃ. Ṭhānanti kāraṇaṃ, vatthūti attho . Saṃvegajātassāti uppannasaṃvegassa. Upāyapadhānanti upāyena pavattetabbaṃ vīriyaṃ.

Kusalānaṃ dhammānanti sīlādīnaṃ anavajjadhammānaṃ. Bhāvanāyāti uppādanena vaḍḍhanena ca. Asantuṭṭhassāti 『『alaṃ ettāvatā, kathaṃ ettāvatā』』ti saṅkocāpattivasena na santuṭṭhassa. Bhiyyokamyatāti bhiyyo bhiyyo uppādanicchā. Vosānanti saṅkocaṃ asamatthanti. Tussanaṃ tuṭṭhi santuṭṭhi, natthi etassa santuṭṭhīti asantuṭṭhi, tassa bhāvo asantuṭṭhitā. Vīriyappavāhe vattamāne antarā eva paṭigamanaṃ nivattanaṃ paṭivānaṃ, taṃ tassa atthīti paṭivānī, na paṭivānī appaṭivānī, tassa bhāvo appaṭivānitā. Sakkaccakiriyatāti kusalānaṃ karaṇe sakkaccakiriyatā ādarakiriyatā. Sātaccakiriyatāti satatameva karaṇaṃ. Aṭṭhitakiriyatāti antarā aṭṭhapetvā khaṇḍaṃ akatvā karaṇaṃ. Anolīnavuttitāti na līnappavattitā. Anikkhittachandatāti kusalacchandassa anikkhipanaṃ. Anikkhittadhuratāti kusalakaraṇe vīriyadhurassa anikkhipanaṃ. Āsevanāti ādarena sevanā. Bhāvanāti vaḍḍhanā brūhanā. Bahulīkammanti punappunaṃ karaṇaṃ.

我來為您直譯這段巴利文： 戒圓滿即一切分無缺成就故說"成就圓滿"。圓滿義即成就語。意戒即由戒清凈斷除貪等。見圓滿智即施見等正見圓滿轉智。 能至清凈即能成心清凈等上清凈緣。極清凈戒即彼足處故。能至清凈見即能至智見清凈,勝義清凈涅槃業自性智等正見。故說"論中"等。此中"此不善業非自,此業自"如是異同業自性知智名業自性智。故說"此中"等。"他作"此由喻說如他作,如是自作亦非自業。或由自勸他作如是見義。何彼他勸力作,亦名自業此此意。由破義即現法等一切義壞。由生義即此世義他世義勝義生。始時"無常苦無我"轉語諦及相通達觀智隨順即彼通達。勝義諦涅槃不違不障由必至故。 智見即智性見,彼說道。彼相應精進即說初道相應精進。示一切道慧即見清凈說"復"等。此理與論文合示說"論中"等。 由怖畏應怖畏見轉智名怖。故說"生怖"等。由此怖名怖,生即怖名生怖。應怖即應怖應懼應畏。"處"即因,事義。"生怖"即生怖。方便勤即由方便轉精進。 "善法"即戒等無過法。"修"即生及增。"不足"即"足爾許,何爾許"由退縮不足。"欲增"即欲複復生。"止息"即退縮不堪。喜名喜足,無彼喜足名不足,彼性不足性。精進流轉中間返退名退,彼有此名退者,非退名非退,彼性非退性。"恭敬作"即善作中恭敬作敬作。"常作"即常作。"不住作"即中不住不作斷作。"不退轉"即非退轉。"不捨欲"即不捨善欲。"不捨軛"即善作中不捨精進軛。"習"即敬習。"修"即增長增盛。"多作"即再再作。

Tisso vijjāti pubbenivāsānussatiñāṇaṃ, dibbacakkhuñāṇaṃ āsavakkhayañāṇanti imā tisso vijjā. Paṭipakkhavijjhanaṭṭhena pubbe nivutthakkhandhādīnaṃ viditakaraṇaṭṭhena visiṭṭhā muttīti vimutti. Svāyaṃ viseso paṭipakkhavigamanena, paṭiyogivigamanena ca icchitabboti tadubhayaṃ dassetuṃ 『『ettha cā』』tiādi vuttaṃ. Tattha yena visesena samāpattiyo paccanīkadhammehi suṭṭhu muttā, tato nirāsaṅkatāya ārammaṇe ca abhiratā, taṃ visesaṃ upādāya tā adhikaṃ muccanato, ārammaṇe adhimuccanato ca adhimuttiyo nāmāti vuttaṃ 『『cittassa ca adhimuttī』』ti. Muttattāti sabbasaṅkhārehi visesena nissaṭattā vimutti.

Khaye ñāṇanti samucchedavasena kilese khepetīti khayo, ariyamaggo, tappariyāpannaṃ ñāṇaṃ khaye ñāṇaṃ.Paṭisandhivasenāti kilesānaṃ taṃtaṃmaggavajjhānaṃ uppannamagge khandhasantāne puna sandahanavasena. Anuppādabhūteti taṃtaṃphale. Anuppādapariyosāneti anuppādakaro maggo anuppādo, tassa pariyosāne, kilesānaṃ vā anuppajjanasaṅkhāte pariyosāne, bhaṅgeti atthoti.

Dukavaṇṇanā niṭṭhitā.

Tikavaṇṇanā

我來為您直譯這段巴利文： 三明即宿住隨念智、天眼智及漏盡智此三明。由對治通破義、由前住蘊等知義殊勝解即解脫。此勝由對治離、由對反離故欲示彼二說"此中"等。其中何勝等至由對治法善解脫,由彼無疑于所緣歡喜,取彼勝由多解脫,于所緣增上信故名增上信故說"心增上信"。由解脫即由一切行殊勝離故解脫。 滅智即由斷煩惱令滅名滅,聖道,彼攝智名滅智。由結生即煩惱彼彼道所斷生道蘊相續中復結生。無生性即彼彼果。無生終即無生作道名無生,彼終,或煩惱無生名終,壞義。 二品釋畢。 三品釋

1. Dhammato añño kattā natthīti dassetuṃ kattusādhanavasena 『『lubbhatīti lobho』』ti vuttaṃ. Lubbhati tena, lubbhanamattametanti karaṇabhāvasādhanavasenapi attho yujjateva. Dussati muyhatīti etthāpi eseva nayo. Akusalañca taṃ akosallasambhūtaṭṭhena ekantākusalabhāvato mūlañca attanā sampayuttadhammānaṃ suppatiṭṭhitabhāvasādhanato, na akusalabhāvasādhanato. Na hi mūlakato akusalānaṃ akusalabhāvo, kusalādīnañca kusalādibhāvo. Tathā sati momūhacittadvaye mohassa akusalabhāvo na siyā. Tesanti lobhādīnaṃ. 『『Na lubbhatīti alobho』』tiādinā paṭipakkhanayena.

Duṭṭhucaritānīti paccayato, sampayuttadhammato, pavattiākārato ca na suṭṭhu asammā pavattitāni. Virūpānīti bībhacchāni sampati, āyatiñca aniṭṭharūpattā. Kāyenāti kāyadvārena karaṇabhūtena. Kāyatoti kāyadvārato. 『『Suṭṭhu caritānī』』tiādīsu vuttavipariyāyena attho veditabbo. Yassa sikkhāpadassa vītikkame kāyasamuṭṭhānā āpatti hoti, taṃ kāyadvāre paññattasikkhāpadaṃ. Avītikkamo kāyasucaritanti vārittasīlassa vasena vadati, cārittasīlassapi vā, yassa akaraṇe āpatti hoti. Vacīduccaritasucaritaniddhāraṇampi vuttanayānusārena veditabbaṃ. Ubhayattha paññattassāti kāyadvāre, vacīdvāre ca paññattassa. Sikkhāpadassa vītikkamova manoduccaritaṃ manodvāre paññattassa sikkhāpadassa abhāvato, tayidaṃ dvāradvaye akiriyasamuṭṭhānāya āpattiyā vasena veditabbaṃ. Avītikkamoti yathāvuttāya āpattiyā avītikkamo manosucaritaṃ. 『『Sabbassāpi sikkhāpadassa avītikkamo manosucarita』』nti keci. Tadubhayañhi cārittasīlaṃ uddissapaññattaṃ sikkhāpadaṃ, tassa avītikkamo siyā kāyasucaritaṃ, siyā vacīsucaritanti.

Pāṇo atipātīyati etāyāti pāṇātipāto, tathāpavattā cetanā, evaṃ adinnādānādayopīti āha 『『pāṇātipātādayo pana tisso cetanā』』ti. Vacīdvārepi uppannā kāyaduccaritaṃ dvārantare uppannassāpi kammassa sanāmāpariccāgato yebhuyyavuttiyā, tabbahulavuttiyā ca. Tenāhu aṭṭhakathācariyā –

『『Dvāre caranti kammāni, na dvārā dvāracārino;

Tasmā dvārehi kammāni, aññamaññaṃ vavatthitā』』ti. (dha. sa. aṭṭha. kāmāvacarakusaladvārakathā);

Vacīduccaritaṃ kāyadvārepi vacīdvārepi uppannāti ānetvā sambandhitabbaṃ. Cetanāsampayuttadhammāti manokammabhūtāya cetanāya sampayuttadhammā. Kāyavacīkammabhūtāya pana cetanāya sampayuttā abhijjhādayo taṃ taṃ pakkhikā vā honti abbohārikā vāti. Cetanāsampayuttadhammā manosucaritanti etthāpi eseva nayo. Tividhassa duccaritassa akaraṇavasena pavattā tisso cetanāpi viratiyopi kāyasucaritaṃ kāyikassa vītikkamassa akaraṇavasena pavattanato, kāyena pana sikkhāpadānaṃ samādiyane sīlassa kāyasucaritabhāve vattabbameva natthi. Eseva nayo vacīsucarite.

我來為您直譯這段巴利文： 為示法外無作者由作者成就說"貪故貪"。由彼貪,唯貪性由具作義亦理合。"瞋癡"此亦此理。不善及彼由非善生義一向不善性根及由與相應法善立性成就,非由不善性成就。非由根性不善不善性,善等善等性。如是二癡心中癡非不善性。"彼等"即貪等。"非貪即無貪"等由對治理。 惡行即由緣,由相應法,由轉行相非善非正轉。醜惡即可厭現在,未來不可意色故。"由身"即由身門具作。"由身"即由身門。"善行"等由說相反義應知。何學處違犯由身等起罪,彼身門制學處。不違犯身善行由止戒說,或行戒,何不作有罪。語惡行善行簡擇亦應由說理知。"二處制"即身門語門制。學處違犯即意惡行由無意門制學處,彼應由二門不作等起罪知。不違犯即由所說罪不違犯意善行。或說"一切學處不違犯意善行"。彼二即行戒對制學處,彼不違犯或身善行,或語善行。 由此斷命名斷命,如是轉思,如是不與取等故說"斷命等三思"。語門生亦身惡行由他門生業不捨名由多說,由彼多說。故諸注師說： "諸業行於門,非門門行者； 故諸業由門,一一而安住。" 語惡行身門亦語門亦生應結合。"思相應法"即意業性思相應法。身語業性思相應貪等或彼彼分或不言說。"思相應法意善行"此亦此理。三惡行不作轉三思及離亦身善行由身違犯不作轉,由身受持學處戒身善行性實無可說。語善行亦此理。

Kāmapaṭisaṃyuttoti ettha dve kāmā vatthukāmo ca kilesakāmo ca. Tattha vatthukāmapakkhe ārammaṇakaraṇavasena kāmehi paṭisaṃyutto vitakko kāmavitakko. Kilesakāmapakkhe pana sampayogavasena kāmena paṭisaṃyuttoti yojetabbaṃ. 『『Byāpādapaṭisaṃyutto』』tiādīsu sampayogavaseneva attho veditabbo. Byāpādavatthupaṭisaṃyuttopi byāpādapaṭisaṃyuttoti gayhamāne ubhayathāpi yojanā labbhateva. Vihiṃsāpaṭisaṃyuttoti etthāpi eseva nayo. Vihiṃsanti etāya satte, vihiṃsanaṃ vā esā sattānanti vihiṃsā, tāya paṭisaṃyutto vihiṃsāpaṭisaṃyuttoti evaṃ saddattho veditabbo. Appiye amanāpe saṅkhāre ārabbha byāpādavitakkappavatti aṭṭhānāghātavasena dīpetabbā. Byāpādavitakkassa avadhiṃ dassetuṃ 『『yāva vināsanā』』ti vuttaṃ. Vināsanaṃ pana pāṇātipāto evāti. 『『Saṅkhāro』』 hi dukkhāpetabbo nāma natthī』』ti kasmā vuttaṃ, nanu ye 『『dukkhāpetabbā』』ti icchitā sattasaññitā, tepi atthato saṅkhārā evāti? Saccametaṃ, ye pana indriyabaddhā saviññāṇakatāya dukkhaṃ paṭisaṃvedenti, tasmā te vihiṃsāvitakkassa visayā icchitā sattasaññitā. Ye pana na dukkhaṃ paṭisaṃvedenti vuttalakkhaṇāyogato, te sandhāya 『『vihiṃsāvitakko saṅkhāresu nuppajjatī』』ti vuttaṃ. Yattha pana uppajjati, yathā ca uppajjati, taṃ dassetuṃ 『『ime sattā』』tiādi vuttaṃ.

Nekkhammaṃ vuccati lobhato nikkhantattā alobho, nīvaraṇehi nikkhantattāpi paṭhamajjhānaṃ, sabbākusalehi nikkhantattā sabbo kusalo dhammo, sabbasaṅkhatehi pana nikkhantattā, nibbānaṃ. Upanissayato, sampayogato, ārammaṇakaraṇato ca nekkhammena paṭisaṃyuttoti nekkhammapaṭisaṃyutto. Nekkhammavitakko sammāsaṅkappo. Idāni taṃ bhūmivibhāgena dassetuṃ 『『so』』tiādi vuttaṃ. Asubhapubbabhāgeti asubhajjhānassa pubbabhāge. Asubhaggahaṇañcettha kāmavitakkassa ujuvipaccanīkadassanatthaṃ kataṃ. Kāmavitakkapaṭipakkho hi nekkhammavitakkoti. Evañca katvā uparivitakkadvayassa bhūmiṃ dassentena sapubbabhāgāni mettākaruṇājhānādīni uddhaṭāni. Asubhajjhāneti asubhārammaṇe paṭhamajjhāne. Avayave hi samudāyavohāraṃ katvā niddisati yathā 『『rukkhe sākhā』』ti. Jhānaṃ pādakaṃ katvāti nidassanamattaṃ. Taṃ jhānaṃ sammasitvā uppannamaggaphalakālepi hi so lokuttaroti. Byāpādassa paṭipakkho, kiñcipi na byāpādeti etenāti vā abyāpādo, mettā, tāya paṭisaṃyutto abyāpādapaṭisaṃyutto. Mettājhāneti mettābhāvanāvasena adhigate paṭhamajjhāne. Karuṇājhāneti etthāpi eseva nayo. Vihiṃsāya paṭipakkho, na vihiṃsanti vā etāya satteti avihiṃsā, karuṇā.

我來為您直譯這段巴利文： 欲相應此中二欲即事欲及煩惱欲。其中事欲分由所緣作欲相應尋名欲尋。煩惱欲分應由相應欲相應結合。"恚相應"等應由相應義知。恚事相應亦恚相應若取二亦得結合。害相應此亦此理。由此害有情,或此害有情名害,彼相應名害相應如是應知語義。于不可愛不可意行起恚尋轉應由無處瞋恚說。示恚尋際故說"乃至壞"。壞即殺生。何說"行實無應苦",豈非諸所欲苦有情想亦實行耶？此實,然根系有識性受苦故,彼欲害尋境有情想。然不受苦由無所說相故,彼攝說"害尋不生於行"。何處生,如何生,為示彼說"此諸有情"等。 出離說由離貪出故無貪,由離蓋出故初禪,由離一切不善出故一切善法,然由離一切有為出故涅槃。由近依,由相應,由所緣作與出離相應名出離相應。出離尋正思維。今為示彼地差別說"彼"等。不凈前分即不凈禪前分。此取不凈為示欲尋正對治。欲尋對治即出離尋。如是為示上二尋地舉有前分慈悲禪等。不凈禪即不凈所緣初禪。于分以總稱說如"樹枝"。以禪為足示分。彼禪觀生道果時亦出世。恚對治,由此不恚任何名無恚,慈,彼相應名無恚相應。慈禪即由慈修得初禪。悲禪此亦此理。害對治,或由此不害有情名無害,悲。

Nanu ca alobhādosānaṃ aññamaññāvirahato tesaṃ vasena uppajjanakānaṃ imesaṃ nekkhammavitakkādīnaṃ aññamaññaṃ asaṅkaraṇato vavatthānaṃ na hotīti? Noti dassetuṃ 『『yadā』』tiādi āraddhaṃ. Alobho sīsaṃ hotīti alobho padhāno hoti. Niyamitapariṇatasamudācārādivasena yadā alobhappadhāno nekkhammagaruko cittuppādo hoti, tadā laddhāvasaro nekkhammavitakko patiṭṭhahati. Taṃsampayuttassa pana adosalakkhaṇassa abyāpādassa vasena yo tasseva abyāpādavitakkabhāvo sambhaveyya, sati ca abyāpādavitakkabhāve kassacipi aviheṭhanajātikatāya avihiṃsāvitakkabhāvo ca sambhaveyya, te itare dve. Tadanvayikāti tasseva nekkhammavitakkassa anugāmino, sarūpato adissanato 『『tasmiṃ sati honti , asati na hontī』』ti tadanumānaneyyā bhavanti. Sesadvayepi iminā nayena attho veditabbo. Vuttanayenevāti 『『kāmapaṭisaṃyutto saṅkappo kāmasaṅkappo』』tiādinā vitakkattike vuttanayeneva (dī. ni. 3.288) veditabbo atthato abhinnattā. Yadi evaṃ kasmā puna desanā katāti? Tathā desanāya bujjhanakānaṃ ajjhāsayavasena desanāmattamevetaṃ.

Kāmavitakkādīnaṃ viya uppajjanākāro veditabbo 『『tāsu dve sattesupi saṅkhāresupi uppajjantī』』tiādinā. Tattha kāraṇamāha 『『taṃsampayuttāyeva hi etā』』ti. Tathevāti yathā nekkhammavitakkādīnaṃ 『『asubhapubbabhāge kāmāvacaro hotī』』tiādinā kāmāvacarādibhāvo vutto, tatheva tāsampi nekkhammasaññādīnampi kāmāvacarādibhāvo veditabbo.

Kāmapaṭisaṃyuttoti sampayogavasena kāmena paṭisaṃyutto. Takkanavasena takko. Visesato takkanavasena vitakko. Saṅkappanaparikappanavasena saṅkappo. Aññesupi kāmapaṭisaṃyuttesu dhammesu vijjamānesu vitakke eva kāmopapado dhātu-saddo niruḷho veditabbo vitakkassa kāmasaṅkappappavattiyā sātisayattā. Esa nayo byāpādadhātuādīsu. Sabbepi akusalā dhammā kāmadhātū hīnajjhāsayehi kāmitabbadhātubhāvato kilesakāmassa ārammaṇasabhāvattāti attho. Viheṭhetīti vibādhati. Tatthāti tasmiṃ yathāvutte kāmadhātuttike. Sabbākusalasaṅgāhikāya kāmadhātuyā itarā dve saṅgahetvā kathanaṃ sabbasaṅgāhikā kathā. Tisso dhātuyo aññamaññaṃ asaṅkarato kathā asambhinnā. Itarā dve gahitāva hontīti itarā dve dhātuyo gahitā eva honti sabbepi akusalā dhammā kāmadhātū』』ti vuttattā sāmaññajotanāya savisayassa atibyāpanena. Tatoti itaradhātudvayasaṅgāhikāya kāmadhātuyā. Nīharitvāti niddhāretvā. Dassetīti evaṃ bhagavā dassetīti vattuṃ vaṭṭati. Byāpādadhātuṃ…pe… kathesi. Kasmā? Pageva apavādā abhinivisanti, tato paraṃ ussaggo pavattati, ṭhapetvā vā apavādavisayaṃ taṃ pariharantova ussaggo pavattatīti, ñāyo hesa loke niruḷhoti.

Dvekathāti 『『sabbasaṅgāhikā, asambhinnā cā』』ti (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 豈非由無貪無瞋不相離故彼等力生此等出離尋等不相混故無安立耶？為示非故始"何時"等。無貪為首即無貪為主。由決定轉起等何時無貪主出離重心生,爾時得機出離尋住。然彼相應無瞋相無恚力何彼即無恚尋性可能,若有無恚尋性由任何無害性亦無害尋性可能,彼餘二。"隨彼"即彼出離尋隨,由自性不見"彼有則有,無則無"由彼推知。餘二亦應由此理知。"如說理"即由"欲相應思維名欲思維"等於尋三應如說理知由義無異。若如是何復說？由如是說應知者意樂力唯說。 應知如欲尋等生相由"彼等二于有情於行亦生"等。此中說因"彼等實由相應"。"如是"即如出離尋等說"不凈前分欲界"等欲界等性,如是彼等出離想等亦應知欲界等性。 欲相應即由相應與欲相應。由思性思。由別思性尋。由思維遍思維性思維。由余欲相應法有于尋欲界界語固立應知由尋欲思維轉勝故。此理恚界等。一切不善法欲界由下意樂欲界性由煩惱欲所緣性義。害即惱。"此中"即彼所說欲界三中。攝一切不善欲界攝餘二說名一切攝說。三界不相混說名不混。餘二已取即餘二界已取由"一切不善法欲界"說由普說過於自境。"由彼"即由攝余界二欲界。"除"即簡別。"示"即如是世尊示應說。說恚界等。何故？由先遮,后許,或除遮境避彼許轉,此理世間成故。 "二說"即"一切攝及不混"。

3.305) anantarattike vuttā dve kathā. Tattha vuttanayena ānetvā kathanavasena veditabbā. Tasmā tattha vuttaattho idhāpi āharitvā veditabbo 『『nekkhammadhātuyā gahitāya itarā dve gahitāva hontī』』tiādinā.

Suññataṭṭhenāti attasuññatāya. Kāmabhavo kāmo uttarapadalopena suññataṭṭhena dhātu cāti kāmadhātu. Brahmalokanti paṭhamajjhānabhūmisaññitaṃ brahmalokaṃ. Dhātuyā āgataṭṭhānamhīti 『『kāmadhātu rūpadhātū』』tiādinā dhātuggahaṇe kate. Bhavena paricchinditabbāti 『『kāmabhavo rūpabhavo』』tiādinā bhavavasena tadattho paricchinditabbo, na yāya kāyaci dhātuyā vasena. Yadaggena ca dhātuyā āgataṭṭhāne bhavena paricchedo kātabbo, tadaggena bhavassa āgataṭṭhāne dhātuyā paricchedo kātabbo bhavavasena dhātuyā paricchijjanato. Nirujjhati kilesavaṭṭametthāti nirodho, sā eva suññataṭṭhena dhātūti nirodhadhātu, nibbānaṃ. Niruddhe ca kilesavaṭṭe kammavipākavaṭṭā niruddhā eva honti.

Hīnadhātuttiko abhidhamme (dha. sa. tikamātikā 14) hīnattikena paricchinditabboti vuttaṃ 『『hīnā dhātūti dvādasa akusalacittuppādā』』ti. Te hi lāmakaṭṭhena hīnadhātu. Hīnapaṇītānaṃ majjhe bhavāti majjhimadhātu, avasesā tebhūmakadhammā. Uttamaṭṭhena atappakaṭṭhena ca paṇītadhātu, navalokuttaradhammā.

Pañcakāmaguṇā visayabhūtā etassa santīti pañcakāmaguṇiko, kāmarāgo. Rūpārūpabhavesūti rūpārūpūpapattibhavesu yathādhigatesu. Anadhigatesu pana so patthanā nāma na hotīti bhavavasena patthanāti imināva gahito. Jhānanikantīti rūpārūpajjhānesu nikanti. Bhavavasena patthanāti bhavesu patthanāti. Evaṃ catūhipi padehi yathākkamaṃ mahaggatūpapattibhavavisayā, mahaggatakammabhavavisayā, bhavadiṭṭhisahagatā, bhavapatthanābhūtā ca taṇhā 『『bhavataṇhā』』ti vuttā. Vibhavadiṭṭhi vibhavo uttarapadalopena, vibhavasahagatā taṇhā vibhavataṇhā. Rūpādipañcavatthu kāmavisayā balavarāgabhūtā taṇhā kāmataṇhāti paṭhamanayo, 『『sabbepi tebhūmakadhammā kāmanīyaṭṭhena kāmā』』ti (mahāni. 1) vacanato te ārabbha pavattā diṭṭhivippayuttā sabbāpi taṇhā kāmataṇhāti dutiyanayoti ayametesaṃ viseso.

Abhidhamme panāti pana-saddo visesatthajotano, tena pañcakāmaguṇikarāgato aññopi kāmāvacaradhammavisayo lobho abhidhamme (vibha. 915) 『『kāmataṇhā』』ti āgatoti imaṃ visesaṃ joteti. Tikantarampi samānaṃ taṇhaṃyeva nissāya pavattitadesanānantaratāya taṃ 『『vāro』』ti vattabbataṃ arahatīti 『『iminā vārenā』』ti vuttaṃ. Iminā vārenāti iminā pariyāyenāti attho. Rajanīyaṭṭhenāti kāmanīyaṭṭhena. Pariyādiyitvāti pariggahetvā. Tatoti kāmataṇhāya. Nīharitvāti niddhāretvā. Itarā dve taṇhāti rūpataṇhaṃ, arūpataṇhañca dasseti. Etena 『『kāmataṇhā』』ti sādhāraṇavacanametaṃ sabbassapi lobhassa, tassa pana 『『rūpataṇhā arūpataṇhā』』ti visesavacanaṃ yathā kāmaguṇikarāgo rūparāgo arūparāgoti dasseti. Nirodhataṇhāti bhavanirodhe bhavasamucchede taṇhā. Yasmā hi ucchedadiṭṭhi manussattabhāve, kāmāvacaradevattabhāve, rūpāvacaraarūpāvacarattabhāve ṭhitassa attano sammā samucchedo hotīti bhavanirodhaṃ ārabbha pavattati, tasmā taṃsahagatāpi taṇhā tameva ārabbha pavattatīti.

我來為您直譯這段巴利文： 前三已說二說。其中應由說理知。故彼說義此亦應引知由"出離界取餘二已取"等。 由空義即自空性。欲有名欲由略後分由空義界名欲界。"梵世"即名初禪地梵世。"界來處"即"欲界色界"等取界時。應由有限即"欲有色有"等由有力彼義應限,非由任何界力。何義由界來處應由有限,彼義由有來處應由界限由有力界限故。此滅煩惱輪名滅,彼由空義界名滅界,涅槃。煩惱輪滅時業報輪亦已滅。 論中地獄三由下三應限故說"地獄即十二不善心生"。彼由下義地獄。于下勝中有名中界,餘三地法。由勝義無少義勝界,九出世法。 五欲功德境有此名五欲功德,欲貪。"色無色有"即色無色生有如所證。未證彼名愿由有力愿即此攝。"禪欲"即色無色禪欲。"由有愿"即有中愿。如是由四句如次大趣生有境,大趣業有境,有見俱,有愿性愛說"有愛"。無有見名無有由略後分,無有俱愛名無有愛。色等五事欲境強貪性愛名欲愛初理,由說"一切三地法由可欲義欲"故緣彼轉離見一切愛慾愛第二理,此等差別。 "論中"轉別義,由彼五欲功德貪余欲界法境貪論中說"欲愛"示此差別。"由三"亦依愛轉說近故彼應說"轉"故說"由此轉"。"由此轉"即由此理義。由染義即可欲義。"遍取"即攝取。"由彼"即由欲愛。"除"即簡別。"餘二愛"即示色愛無色愛。由此示"欲愛"此一切貪通說,彼"色愛無色愛"別說如欲功德貪色貪無色貪。"滅愛"即有滅有斷愛。由斷見於人身,欲天身,色無色天身住自正斷故緣有滅轉,故彼俱愛亦緣彼轉。

Vaṭṭasminti tividhepi vaṭṭe. Yathā te hi nissarituṃ appadānavasena kammavipākavaṭṭe taṃsamaṅgisattaṃ tesaṃ parāparuppattiyā paccayabhāvena saṃyojenti, evaṃ kilesavaṭṭepīti. Satīti paramatthato vijjamāne. Rūpādibhedeti rūpavedanādivibhāge. Kāyeti khandhasamūhe. Vijjamānāti satī paramatthato upalabbhamānā. Diṭṭhiyā parikappito hi attādi paramatthato natthi, diṭṭhi pana ayaṃ atthevāti. Vicinantoti dhammasabhāvaṃ vīmaṃsanto. Kicchatīti kilamati. Parāmasatīti parato āmasati. 『『Sīlena suddhi, vatena suddhī』』ti gaṇhanto hi visuddhimaggaṃ atikkamitvā tassa parato āmasati nāma. Vīsativatthukā diṭṭhīti rūpādi-dhamme, paccekaṃ te vā nissitaṃ, tesaṃ vā nissayabhūtaṃ, sāmibhūtaṃ vā katvā parikappanavasena pavattiyā vīsativatthukā attadiṭṭhi vīsati. Vimatīti dhammesu sammā, micchā vā mananābhāvato saṃsayitaṭṭhena amati, appaṭipajjananti attho. Vipariyāsaggāhoti asuddhimagge 『『suddhimaggo』』ti viparītaggāho.

Cirapārivāsiyaṭṭhenāti ciraparivutthatāya purāṇabhāvena. Āsavanaṭṭhenāti sandanaṭṭhena, pavattanaṭṭhenāti attho. Savatīti pavattati. Avadhiattho ā-kāro, avadhi ca mariyādābhividhibhedato duvidho. Tattha mariyādo kiriyaṃ bahi katvā pavattati yathā 『『ā pāṭaliputtā vuṭṭho devo』』ti. Abhividhi kiriyaṃ byāpetvā pavattati yathā 『『ā bhavaggā bhagavato yaso pavatto』』ti. Abhividhiattho ayaṃ ā-kāro veditabbo.

Katthaci dve āsavā āgatāti vinayapāḷiṃ (pārā. 39) sandhāyāha. Tattha hi 『『diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāyā』』ti (pārā. 39) dvidhā āsavā āgatāti. Katthacīti tikanipāte āsavasutte, (itivu. 56; saṃ. ni. 5.163) aññesu ca saḷāyatanasuttādīsu (saṃ. ni.

我來為您直譯這段巴利文： "輪中"即三種輪中。如彼等由不令出力于業報輪彼具有情彼等由彼彼生緣性系,如是煩惱輪中。"有"即勝義有。"色等差別"即色受等差別。"身"即蘊集。"有"即有勝義可得。由見計實我等勝義無,然此見實有。"簡擇"即擇法性。"苦"即疲。"執取"即離執。由"戒清凈,禁清凈"取實越清凈道名離執。二十事見即於色等法,各別彼依,或彼所依,或為主由計轉故二十事我見二十。"疑"即於法正邪思故由疑義非思,不行義。顛倒執即非清凈道"清凈道"顛倒執。 由久住義即久住性故舊性。由漏義即流義,轉義。漏即轉。阿字界義,界二種由限及遍。其中限舍作外轉如"至波吒厘子城雨雲"。遍遍作轉如"至有頂世尊名聲轉"。應知此阿字遍義。 有處二漏來即說律文。彼中"為防現法漏,為破后法漏"二漏來。"有處"即三分漏經,餘六處經等。

4.321). Saḷāyatanasuttesupi hi 『『tayome āvuso āsavā kāmāsavo bhavāsavo avijjāsavo』』ti tayo eva āgatāti. Nirayaṃ gamentīti nirayagāminīyā. Yasmā idha sāsavaṃ kusalākusalaṃ kammaṃ āsavapariyāyena desitaṃ, tasmā pañcagatisaṃvattanīyabhāvena āsavā āgatā. Imasmiṃ saṅgītisutte tayo āgatāti. Ettha yasmā aññesu ca ā bhavaggaṃ ā gotrabhuṃ pavattantesu mānādīsu vijjamānesu attattaniyādiggāhavasena, abhibyāpanamadakaraṇavasena āsavasadisatā ca etesaṃyeva, na aññesaṃ, tasmā etesveva āsava-saddo niruḷho daṭṭhabbo. Na cettha 『『diṭṭhāsavo nāgato』』ti cintetabbaṃ bhavataṇhāya, bhavadiṭṭhiyāpi bhavāsavaggahaṇeneva gahitattā. Kāmāsavo nāma kāmanaṭṭhena, āsavanaṭṭhena ca. Vuttāyeva atthato ninnānākaraṇato.

Kāme esati gavesati etāyāti kāmesanā, kāmānaṃ abhipatthanāvasena, pariyeṭṭhivasena, paribhuñjanavasena vā pavattarāgo. Bhavesanā pana bhavapatthanā, bhavābhiratibhavajjhosānavasena pavattarāgo . Diṭṭhigatikasammatassāti aññatitthiyehi parikappitassa, sambhāvitassa ca. Brahmacariyassāti tapopakkamassa. Tadekaṭṭhanti tāhi rāgadiṭṭhīhi sahajekaṭṭhaṃ. Kammanti akusalakammaṃ. Tampi hi kāmādike nibbattanādhiṭṭhānādivasena pavattaṃ 『『esatī』』ti vuccati. Antaggāhikā diṭṭhīti nidassanamattametaṃ. Yā kāci pana micchādiṭṭhi tapopakkamahetukā brahmacariyesanā eva.

Ākārasaṇṭhānanti visiṭṭhākārāvaṭṭhānaṃ kathaṃvidhanti hi kena pakārena saṇṭhitaṃ, samavaṭṭhitanti attho. Saddatthato pana vidahanaṃ visiṭṭhākārena avaṭṭhānaṃ vidhā, vidhīyati visadisākārena ṭhapīyatīti vidhā, koṭṭhāso. Vidahanato hīnādivasena vividhenākārena dahanato upadhāraṇato vidhā, mānova. Seyyasadisahīnānaṃ vasenāti seyyasadisahīnabhāvānaṃ yāthāvā』 yāthāvabhūtānaṃ vasena. Tayo mānā vuttā seyyasseva uppajjanakā. Esa nayo sadisahīnesupi. Tenāha 『『ayañhi māno』』tiādi. Idāni yathāuddiṭṭhe navavidhepi māne vatthuvibhāgena dassetuṃ 『『tatthā』』tiādi vuttaṃ. Rājūnañceva pabbajitānañca uppajjati kasmā? Te visesato attānaṃ seyyato dahantīti. Idāni tamatthaṃ vitthārato dassento 『『rājā hī』』tiādimāha. Ko mayā sadiso atthīti ko-saddo paṭikkhepattho, añño sadiso natthīti adhippāyo. Etesaṃyevāti rājūnaṃ, pabbajitānañca. Uppajjati seṭṭhavatthukattā tassa. 『『Hīnohamasmī』』ti mānepi eseva nayo.

『『Ko mayā sadiso añño rājapuriso atthī』』ti vā 『『mayhaṃ aññehi saddhiṃ kiṃ nānākaraṇa』』nti vā 『『amacco ti nāmāmeva…pe… nāmāha』』nti vāti sadisassa seyyamānādīnaṃ tiṇṇaṃ pavattiākāradassanaṃ.

Dāsādīnanti ādi-saddena bhatika kammakarādīnaṃ parādhīnavuttikānaṃ gahaṇaṃ . Ādi-saddena vā gahite eva 『『pukkusacaṇḍālādayopī』』ti sayameva dasseti. Nanu ca māno nāmāyaṃ saṃpaggaharaso, so kathaṃ omāne sambhavatīti? Sopi avakaraṇamukhena vidhānavatthunā paggaṇhanavaseneva pavattatīti nāyaṃ virodho. Tenevāha 『『kiṃ dāso nāma ahanti ete māne karotī』』ti. Tathā hissa yāthāvamānatā vuttā.

我來為您直譯這段巴利文： 六處經中"此三漏友即欲漏有漏無明漏"唯三來。"趣地獄"即地獄趣。由此漏善不善業由漏理說，故由五趣轉性漏來。此集誦經三來。此中由余乃至有頂乃至種姓轉慢等有由我我所執、遍盛醉作漏相似性此等非余，故唯此等漏語固立應見。此不應思"見漏不來"由有愛有見由有漏攝故。欲漏名由欲義漏義。由義說已由無異故。 由此求欲名欲求，由欲願力、尋力、受用力轉貪。然有求即有愿，由有喜有著力轉貪。"見論者許"即外道所計、所尊。"梵行"即苦行。"彼一"即彼等貪見俱一。"業"即不善業。彼亦由欲等生安立力轉名"求"。"邊執見"即示分。然任何邪見由苦行因梵行求。 "相"即勝相住"如何"即何種安住、正住義。由語義安排勝相住名安，由異相置名安，分。由安排由下等異相置由持名安，唯慢。"由勝等下力"即由勝等下性如實非如實力。說三慢唯勝生。等下亦此理。故說"此慢"等。今為示如說九慢由事差別說"彼中"等。王及出家生何故？彼等勝自勝執故。今廣示彼義說"王"等。"誰我等"誰字遮義，無餘等義。"唯彼等"即王及出家。生由勝事性彼。"我下"慢亦此理。 "誰我等余王人"或"我與余何差別"或"大臣名"等示等勝慢等三轉相。 "奴等"等字攝雇仆作人等他依命。或由等字攝說"賤民旃陀羅等"。豈非慢名此執味，彼何于卑慢有？彼亦由輕作門由安事執力轉故無此相違。故說"何名奴我此等作慢"。如是彼如實慢說。

Yāthāvamānā bhavanikanti viya, attadiṭṭhi viya ca na mahāsāvajjā, tasmā te na apāyagamanīyā. Yathābhūtavatthukatāya hi te yāthāvamānā. 『『Arahattamaggavajjhā』』ti ca tassa anavasesappahāyitāya vuttaṃ. Dutiyatatiyamaggehi ca te yathākkamaṃ pahīyanti, ye oḷārikatarā, oḷārikatamā ca. Māno hi 『『ahaṃ asmī』』ti pavattiyā uparimaggesu sammādiṭṭhiyā ujuvipaccanīko hutvā pahīyati. Ayāthāvamānā nāma ayathābhūtavatthukatāya, teneva te mahāsāvajjabhāvena paṭhamamaggavajjhā vuttā.

Atati satataṃ gacchati pavattatīti addhā, kāloti āha 『『tayo addhāti tayo kālā』』ti. Suttantapariyāyenāti bhaddekarattasuttādīsu (ma. ni. 3.283) āgatanayena. Tattha hi 『『yo cāvuso mano, ye ca dhammā, ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, chandarāgapaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī』』ti (ma. ni. 3.284) addhāpaccuppannaṃ sandhāya evaṃ vuttaṃ. Tenāha 『『paṭisandhito pubbe』』tiādi. Tadantaranti tesaṃ cutipaṭisandhīnaṃ vemajjhaṃ paccuppanno addhā, yo pubbantāparantānaṃ vemajjhatāya 『『pubbantāparante kaṅkhati, (dha. sa. 1123) pubbantāparante aññāṇa』』nti (dha. sa. 1067, 1106, 1128) evamādīsu 『『pubbantāparanto』』ti ca vuccati. Bhaṅgo dhammo atītaṃsena saṅgahitoti āha 『『bhaṅgato uddhaṃ atīto addhā nāmā』』ti. Tathā anuppanno dhammo anāgataṃsena saṅgahitoti āha 『『uppādato pubbe anāgato addhā nāmā』』ti. Khaṇattayeti uppādo, ṭhiti, bhaṅgoti tīsu khaṇesu. Yadā hi dhammo hetupaccayassa samavāye uppajjati, yadā ca veti, iti dvīsupi khaṇesu ṭhitikkhaṇe viya paccuppannoti. Dhammānañhi pākabhāvūpādhikaṃ pattabbaṃ udayo, viddhaṃsabhāvūpādhikaṃ vayo, tadubhayavemajjhaṃ ṭhiti. Yadi evaṃ addhā nāmāyaṃ dhammo eva āpannoti? Na dhammo, dhammassa pana avatthābhedo, tañca upādāya loke kālasamaññāti dassetuṃ 『『atītādibhedo ca nāma aya』』ntiādi vuttaṃ. Idhāti imasmiṃ loke. Teneva vohārenāti taṃ taṃ avatthāvisesaṃ upādāya dhammo 『『atīto anāgato paccuppanno』』ti yena vohārena voharīyati, dhammappavattimattatāya hi paramatthato avijjamānopi kālo tasseva dhammassa pavattiavatthāvisesaṃ upādāya teneva vohārena 『『atīto addhā』』tiādinā vutto.

Anta-saddo loke pariyosāne, koṭiyaṃ niruḷhoti tadatthaṃ dassento 『『antoyeva anto』』ti āha, koṭi antoti attho. Parabhāgoti pārimanto. Amati gacchati bhavappabandho niṭṭhānaṃ etthāti anto, koṭi. Amanaṃ niṭṭhānagamananti anto, osānaṃ. So pana 『『esevanto dukkhassā』』ti (ma. ni. 3.393; saṃ. ni.

我來為您直譯這段巴利文： 如實慢如有愛,如我見非大罪,故彼等非趣惡趣。由如實事性故彼等如實慢。說"阿羅漢道所斷"由彼無餘斷故。第二第三道彼等如次斷,粗者極粗者。慢由"我是"轉于上道由正見直對斷。非如實慢名由非如實事性,由彼故彼等由大罪性初道所斷說。 行即常去轉名世,時故說"三世即三時"。"經理"即賢善一夜經等來理。彼中"友意及諸法,此二現在,若於此現在識系欲貪,由識系欲貪故喜彼,喜彼故於現在法牽"如是說由世現在。故說"結生前"等。"彼中"即彼等死結生中間現在世,由前際后際中間性說"前際后際疑,前際后際無智"等中"前際后際"。滅法攝過去分故說"由滅上過去世名"。如是未生法攝未來分故說"生前未來世名"。"三剎那"即生住滅三剎那。法由因緣和合生時及滅時,如是二剎那如住剎那現在。法熟性依得生,壞性依沒,彼二中間住。若如是世名此法即得？非法,然法位差別,依彼世間時名故說"過去等差別名此"等。"此"即此世間。"由彼稱"即依彼彼位差別法"過去未來現在"由此稱說,由法轉性故勝義無時依唯彼法轉位差別由彼稱說"過去世"等。 邊語世間成就邊際故示彼義說"邊即邊",邊際邊義。"彼分"即後邊。去有續至此名邊,邊際。去即至義名邊,盡。彼"此實苦邊"。<.Assistant>

2.51) vuttattā dukkhaṇṇavassa pārimantoti āha 『『parabhāgo』』ti. Ammati paribhuyyati hīḷīyatīti anto, lāmako. Ammati bhāgaso ñāyatīti anto, aṃsoti āha 『『koṭṭhāso anto』』ti. Santo paramatthato vijjamāno kāyo dhammasamūhoti sakkāyo, khandhā, te pana ariyasaccabhūtā idhādhippetāti vuttaṃ 『『pañcupādānakkhandhā』』ti. Purimataṇhāti yesaṃ nibbattikā, tannibbattito pageva siddhā taṇhā. Appavattibhūtanti nappavattati tadubhayaṃ etthāti tesaṃ appavattiṭṭhānabhūtaṃ. Yadi 『『sakkāyo anto』』tiādinā aññamaññaṃ vibhattitāya dukkhasaccādayo gahitā, atha kasmā maggo na gahitoti āha 『『maggo panā』』tiādi. Tattha upāyattāti upāyabhāvato, sampāpakahetubhāvatoti attho.

Yadi pana hetumantaggahaṇeneva hetu gahito hoti, nanu evaṃ sakkāyaggahaṇeneva tassa hetubhūto sakkāyasamudayo gahito hotīti? Tassa gahaṇe saṅkhataduko viya, sappaccayaduko viya ca dukovāyaṃ āpajjati, na tiko. Yathā pana sakkāyaṃ gahetvā sakkāyasamudayopi gahito, evaṃ sakkāyanirodhaṃ gahetvā sakkāyanirodhupāyo gayheyya, evaṃ sati catukko ayaṃ āpajjeyya, na tiko, tasmā hetumantaggahaṇena hetuggahaṇaṃ na cintetabbaṃ. Ayaṃ panettha adhippāyo yutto siyā – idha sakkāyasakkāyasamudayā anādikālikā, asati maggabhāvanāyaṃ paccayānuparamena apariyantā ca, nibbānaṃ pana appaccayattā attano niccatāya eva sabbadābhāvīti anādikāliko, apariyanto ca. Iti imāni tīṇi saccāni mahāthero imāya sabhāgatāya 『『tayo antā』』ti tikaṃ katvā dasseti . Ariyamaggo pana kadāci karahaci labbhamāno na tathāti tassa ativiya dullabhapātubhāvataṃ dīpetuṃ tikato bahikatoti ayamettha attanomati.

我來為您直譯這段巴利文： 由說"此實苦邊"故苦海彼岸邊說"彼分"。被輕被賤名邊,下。知分分名邊,分故說"分邊"。有勝義有身法集名有身,蘊,彼聖諦性此意故說"五取蘊"。前愛即彼等生,由彼生前成愛。不轉性即不轉彼二此故彼等不轉處性。若由"有身邊"等互異分故取苦諦等,然何不取道說"道"等。其中"由方便"即由方便性,由達因性義。 若由因果攝即攝因,豈非如是由有身攝即攝彼因有身集？彼攝如有為二如有緣二此成二非三。然如取有身亦取有身集,如是取有身滅亦取有身滅方便,如是此成四非三,故不應思由因果攝攝因。此中此意應理 - 此有身有身集無始,無道修由緣不斷無邊,然涅槃由無緣由自常性一切時有故無始無邊。如是此三諦大長老由此同性作"三邊"三示。聖道然何時一時得非如是故示彼極難現性由三外作,此中此自意。

Dukkhatāti dukkhabhāvo, dukkhaṃyeva vā yathā devo eva devatā. Dukkha-saddo cāyaṃ adukkhasabhāvesupi sukhupekkhāsu kañci aniṭṭhatāvisesaṃ upādāya pavattatīti tato nivattento sabhāvadukkhavācinā ekena dukkha-saddena visesetvā 『『dukkhadukkhatā』』ti āha. Bhavati hi ekantato taṃsabhāvepi atthe aññassa dhammassa yena kenaci sadisatālesena byabhicārāsaṅkāti visesitabbatā yathā 『『rūparūpaṃ tilatela』』nti (vibha. aṭṭha. pakiṇṇakathā) ca. Saṅkhārabhāvenāti saṅkhatabhāvena. Paccayehi saṅkharīyantīti saṅkhārā, adukkhamasukhavedanā. Saṅkhariyamānattā eva hi asārakatāya paridubbalabhāvena bhaṅgabhaṅgābhimukhakkhaṇesu viya attalābhakkhaṇepi vibādhappattā eva hutvā saṅkhārā pavattantīti āha 『『saṅkhatattā uppādajarābhaṅgapīḷitā』』ti. Tasmāti yathāvuttakāraṇato. Aññadukkhasabhāvavirahatoti dukkhadukkhatāvipariṇāmadukkhatāsaṅkhātassa aññassa dukkhasabhāvassa abhāvato. Vipariṇāmeti pariṇāme, vigameti attho. Tenāha papañcasūdaniyaṃ 『『vipariṇāmadukkhāti natthibhāvo dukkha』』nti. Apariññātavatthukānañhi sukhavedanuparamo dukkhato upaṭṭhāti, svāyamattho piyavippayogena dīpetabbo. Tenāha 『『sukhassa hī』』tiādi. Pubbe vuttanayo padesanissito vedanāvisesamattavisayattāti anavasesato saṅkhāradukkhataṃ dassetuṃ 『『apicā』』ti dutiyanayo vutto. Nanu ca 『『sabbe saṅkhārā dukkhā』』ti (dha. pa. 278) vacanato sukhadukkhavedanānampi saṅkhāradukkhatā āpannāti ? Saccametaṃ, sā pana sāmaññajotanāapavādabhūtena itaradukkhatāvacanena nivattīyatīti nāyaṃ virodho. Tenevāha 『『ṭhapetvā dukkhavedanaṃ sukhavedanañcā』』ti.

Micchāsabhāvoti 『『hitasukhāvaho me bhavissatī』』ti evaṃ āsīsitopi tathā abhāvato, asubhādīsuyeva 『『subha』』ntiādiviparītappavattito ca micchāsabhāvo, musāsabhāvoti attho. Mātughātakādīsu pavattamānāpi hi hitasukhaṃ icchantāva pavattantīti te dhammā 『『hitasukhāvahā me bhavissantī』』ti āsīsitā honti. Tathā asubhāsukhāniccānattesu subhādivipariyāsadaḷhatāya ānantariyakammaniyatamicchādiṭṭhīsu pavatti hotīti te dhammā asubhādīsu subhādiviparītappavattikā honti. Vipākadāne sati khandhabhedānantarameva vipākadānato niyato, micchatto ca so niyato cāti micchattaniyato. Anekesu ānantariyesu katesu yaṃ tattha balavaṃ, taṃ vipaccati, na itarānīti ekantavipākajanakatāya niyatatā na sakkā vattunti 『『vipākadāne satī』』ti vuttaṃ. Khandhabhedānantaranti cutianantaranti attho. Cuti hi maraṇaniddese 『『khandhānaṃ bhedo』』ti (dī. ni. 2.390; ma. ni. 1.123;

我來為您直譯這段巴利文： 苦性即苦性,或即苦如天即天性。此苦語于非苦性樂舍亦由取某不悅差別轉故由彼離由自性苦語一苦語差別說"苦苦性"。實於一向彼性義由其他法由任何相似分有離疑應差別如"色色芝麻油"。"由行性"即由造性。由緣造名行,不苦不樂受。由造故無堅性由極弱性如滅滅向剎那亦于得剎那實成惱已行轉故說"由造故生老滅惱"。"故"即由如說因。"由離他苦性"即由無苦苦性變壞苦性名他苦性。"變壞"即變,去義。故注中說"變壞苦即無性苦"。未遍知事者樂受滅現苦,此義應由愛離明。故說"樂"等。前說理依分唯受差別境故為無餘示行苦性說"復"第二理。豈非由說"一切行苦"故樂苦受亦得行苦性？此實然,彼由通說遮由他苦性說離故無此違。故說"除苦受樂受"。 "邪性"即如是愿"為我利樂"亦由如是無,于不凈等轉"凈"等相違故邪性,虛性義。于害母等轉亦欲利樂轉故彼等法愿"為我利樂"。如是于不凈非樂無常無我由凈等顛倒堅故於無間業決定邪見轉故彼等法于不凈等凈等相違轉。于異熟施時由命終后即異熟施故決定,邪亦彼決定名邪決定。多無間業作中彼有力異熟,非余故不能說一向異熟生決定故說"于異熟施時"。"命終后"即死後義。死於死說"蘊壞"。;

3.373; vibha. 193) vuttā, etena vacanena sati phaladāne cutianantaro eva etesaṃ phalakālo, na aññoti phalakālaniyamena niyatatā vuttā hoti, na phaladānaniyamenāti niyataphalakālānaṃ aññesampi upapajjavedanīyānaṃ, diṭṭhadhammavedanīyānampi niyatatā āpajjati, tasmā vipākadhammadhammānaṃ paccayantaravikalatādīhi avipaccamānānampi attano sabhāvena vipākadhammatā viya balavatā ānantariyena vipāke dinne avipaccamānānampi ānantariyānaṃ phaladāne niyatasabhāvā, ānantariyasabhāvā ca pavattīti attano sabhāvena phaladānaniyameneva niyatatā, ānantariyatā ca veditabbā. Avassañca niyatasabhāvā, ānantariyasabhāvā ca tesaṃ pavattīti sampaṭicchitabbametaṃ aññassa balavato ānantariyassa abhāve cutianantaraṃ ekantena phaladānato.

Nanu evaṃ aññesampi upapajjavedanīyānaṃ aññasmiṃ vipākadāyake asati cutianantarameva ekantena phaladānato ānantariyasabhāvā, niyatasabhāvā ca pavatti āpajjatīti? Nāpajjati asamānajātikena cetopaṇidhivasena, upaghātakena ca nivattetabbavipākattā anantarekantaphaladāyakattābhāvā, na pana ānantariyānaṃ paṭhamajjhānādīnaṃ dutiyajjhānādīni viya asamānajātikaṃ phalanivattakaṃ atthi sabbānantariyānaṃ avīciphalattā, na ca heṭṭhūpapattiṃ icchato sīlavato cetopaṇidhi viya uparūpapattijanakakammabalaṃ ānantariyabalaṃ nivattetuṃ samattho cetopaṇidhi atthi anicchantasseva avīcipātanato, na ca ānantariyupaghātakaṃ kiñci kammaṃ atthi. Tasmā tesaṃyeva anantarekantavipākajanakasabhāvā pavattīti. Anekāni ca ānantariyāni katāni ekante vipāke niyatattā uparatāvipaccanasabhāvāsaṅkattā nicchitāni sabhāvato niyatāneva. Cutianantaraṃ pana phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttāni, tannibbattanena anantarakaraṇasīlāni anantarapayojanāni cāti sabhāvato ānantariyāneva ca honti. Tesu pana samānasabhāvesu ekena vipāke dinne itarāni attanā kātabbakiccassa teneva katattā na dutiyaṃ tatiyañca paṭisandhiṃ karonti, na samatthatāvighātattāti natthi tesaṃ niyatānantariyatānivattīti. Na hi samānasabhāvaṃ samānasabhāvassa samatthataṃ vihanatīti. Ekassa pana aññānipi upatthambhakāni hontīti daṭṭhabbānīti. Sammāsabhāveti saccasabhāve. Niyato ekantiko anantarameva phaladānenāti sammattaniyamato.Na niyatoti ubhayathāpi na niyato. Avasesānaṃ dhammānanti kilesānantariyakammaniyyānikadhammehi aññesaṃ dhammānaṃ.

Tamandhakāroti tamo andhakāroti padavibhāgo. Avijjā tamo nāma ārammaṇassa chādanaṭṭhena. Tenevāha 『『tamo vihato, āloko uppanno (ma. ni. 1.385; pārā. 12), tamokkhandho padālito』』ti (saṃ. ni. 1.164) ca ādi. Avijjāsīsena vicikicchā vuttā mahatā sammohena sabbakālaṃ aviyujjanato. Āgammāti patvā. Kaṅkhatīti 『『ahosiṃ nu kho ahaṃ atītamaddhāna』』ntiādinā (ma. ni. 1.18; saṃ. ni.

我來為您直譯這段巴利文： 死於死說"蘊壞"說,此語于果施死後即彼等果時,非他故由果時決定說決定,非由果施決定故決定果時其他生受,現法受亦得決定,故異熟法法由他緣缺等不異熟亦由自性異熟性如由力無間果施不異熟亦無間于果施決定性,無間性轉故應知由自性果施決定即決定性,無間性。必定決定性,無間性彼等轉故應許此由無他力無間死後一向果施故。 豈非如是其他生受由無他異熟施死後一向果施故得無間性,決定性轉？不得由不同類心願力,破壞故遮異熟由無一向果施性,然無間非如初禪等由第二禪等不同類遮果有一切無間阿鼻果故,非如願下生持戒者心願如生上生業力能遮無間力心願有由不願即阿鼻墮故,非有無間破壞任何業。故唯彼等一向異熟生性轉。多無間作一向異熟決定故離異熟性疑故決定自性即決定。死後然果名無間,于彼無間相應,由彼生無間作性無間義自性即無間。彼等然同性一果施余由自所作業彼作故不作第二第三結生,非能遮故無彼等決定無間性離。實同性不壞同性能故。一然他亦助應見。"正性"即實性。決定一向由無間果施故由正決定。"非決定"即二種非決定。"余法"即煩惱無間業出世間法他法。 "暗黑暗"即暗黑暗語分。無明名暗由覆所緣義。故說"暗滅,光生","暗蘊破"等。由無明首疑說由大癡一切時不離故。"至"即得。"疑"即如"我過去世有耶"等。<.Assistant>

2.20) kaṅkhaṃ uppādeti saṃsayaṃ āpajjati. Adhimuccituṃ na sakkotīti pasādādhimokkhavasena adhimuccituṃ na sakkoti. Tenāha 『『na sampasīdatī』』ti. Yāvattakañhi yasmiṃ vatthusmiṃ vicikicchā na vigacchati, tāva tattha saddhādhimokkho anavasarova. Na kevalaṃ saddhādhimokkho, nicchayādhimokkhopi tattha na patiṭṭhahati eva.

Na rakkhitabbānīti 『『imāni mayā rakkhitabbānī』』ti evaṃ katthaci rakkhākiccaṃ natthi parato rakkhitabbasseva abhāvato. Satiyā eva rakkhitānīti muṭṭhassaccassa bodhimūle eva savāsanaṃ samucchinnattā satiyā rakkhitabbāni nāma sabbadāpi rakkhitāni eva. Natthi tathāgatassa kāyaduccaritanti tathāgatassa kāyaduccaritaṃ nāma nattheva, yato suparisuddho kāyasamācāro bhagavato. No aparisuddhā, parisuddhā eva aparisuddhihetūnaṃ kilesānaṃ pahīnattā. Tathāpi vinaye apakataññutāvasena siyā tesaṃ apārisuddhileso, na bhagavatoti dassetuṃ 『『na panā』』tiādi vuttaṃ. Tattha vihārakāraṃ āpattinti ekavacanavasena 『『āpattiyo』』ti ettha āpatti-saddaṃ ānetvā yojetabbaṃ. Abhidheyyānurūpañhi liṅgavacanāni honti. Esa nayo sesesupi. 『『Manodvāre』』ti idaṃ tassā āpattiyā akiriyasamuṭṭhānatāya vuttaṃ. Na hi manodvāre paññattā āpatti atthīti. Saupārambhavasenāti savattabbatāvasena, na pana duccaritalakkhaṇāpattivasena, yato naṃ bhagavā paṭikkhipati. Yathā āyasmato mahākappinassāpi 『『gaccheyyaṃ vāhaṃ uposathaṃ, na vā gaccheyyaṃ. Gaccheyyaṃ vāhaṃ saṅghakammaṃ, na vā gaccheyya』』nti (mahāva. 137) parivitakkitaṃ. Manoduccaritanti manodvārikaṃ appasatthaṃ caritaṃ. Satthārā appasatthatāya hi taṃ duccaritaṃ nāma jātaṃ, na sabhāvato.

Yasmā mahākāruṇiko bhagavā sadevakassa lokassa hitasukhāya eva paṭipajjamāno accantavivekajjhāsayatāya tabbidhuraṃ dhammasenāpatino cittuppādaṃ paṭikkhipanto 『『na kho te…pe… uppādetabba』』nti avoca, tasmā so therassa cittuppādo bhagavato na pāsaṃsoti katvā manoduccaritaṃ nāma jāto, tassa ca paṭikkhepo upārambhoti āha 『『tasmiṃ manoduccarite upārambhaṃ āropento』』ti. Bhagavato pana ettakampi natthi, yato pavāraṇāsutte 『『handa dāni, bhikkhave, pavāremi vo, na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā』』ti (saṃ. ni.

我來為您直譯這段巴利文： 疑生疑入。"不能勝解"即不能由信勝解力勝解。故說"不凈信"。若於何事疑未離,則于彼信勝解無機。非唯信勝解,定勝解亦于彼不住。 "不應護"即"此我應護"如是某處無護事由無後應護故。"由念護"即由失念菩提樹下即斷習故由念應護名一切時已護。"無如來身惡行"即如來身惡行名全無,由此世尊身行極凈。非不凈,凈即由斷不凈因煩惱。然由律不知性有彼等不凈分,非世尊故示說"然非"等。其中"住處作罪"即單語"罪"此應合罪語。實義隨順語詞。此理余亦。"意門"此說彼罪不作等起。實無意門制罪。"由有詰"即由有說性,然非由惡行相罪,由此世尊遮。如大劫賓長老亦"我應往布薩不應往,我應往僧羯磨不應往"尋思。"意惡行"即意門不讚行。由師不讚故彼名惡行,非自性。 由世尊大悲為天人世間利樂行由極遠離意樂性遮彼相違法將軍心生說"汝不應生"故彼長老心生由世尊不讚作意惡行名,彼遮詰故說"于彼意惡行起詰"。世尊然如是亦無,由此自恣經"諸比丘且今我自恣汝等,不訶我身或語"。

1.215) vutto bhikkhusaṅgho 『『na kho mayaṃ bhante bhagavato kiñci garahāma kāyikaṃ vā vācasikaṃ vā』』ti satthu parisuddhakāyasamācārādikaṃ sirasā sampaṭicchi. Ayañhi lokanāthassa duccaritābhāvo bodhisattabhūmiyampi cariyācirānugato ahosi, pageva buddhabhūmiyanti dassento 『『anacchariyañceta』』ntiādimāha.

Buddhānaṃyeva dhammā guṇā, na aññesanti buddhadhammā. Tathā hi te buddhānaṃ āveṇikadhammāti vuccanti. Tattha 『『natthi tathāgatassa kāyaduccarita』』ntiādinā kāyavacīmanoduccaritābhāvavacanaṃ yathādhikāraṃ kāyakammādīnaṃ ñāṇānuparivattitāya laddhaguṇakittanaṃ, na āveṇikadhammantaradassanaṃ. Sabbasmiñhi kāyakammādike ñāṇānuparivattini kuto kāyaduccaritādīnaṃ sambhavo. 『『Buddhassa appaṭihatañāṇa』』ntiādinā vuttāni sabbaññutaññāṇato visuṃyeva tīṇi ñāṇāni catuyonipañcagatiparicchedakañāṇāni viyā』』ti vadanti. Ekaṃyeva hutvā tīsu kālesu appaṭihatañāṇaṃ nāma sabbaññutaññāṇameva. Natthi chandassa hānīti sattesu hitachandassa hāni natthi. Natthi vīriyassahānīti khemapavivekavitakkānugatassa vīriyassa hāni natthi. 『『Natthi davāti khiḍḍādhippāyena kiriyā natthi. Natthi ravāti sahasā kiriyā natthī』』ti vadanti, sahasā pana kiriyā davā 『『aññaṃ karissāmī』』ti aññakaraṇaṃ ravā. Khalitanti virajjhanaṃ ñāṇena apphuṭaṃ. Sahasāti vegāyitattaṃ turitakiriyā. Abyāvaṭo manoti niratthako cittasamudācāro. Akusalacittanti aññāṇupekkhamāha, ayañca dīghabhāṇakānaṃ pāṭho ākulo viya. Ayaṃ pana pāṭho anākulo –

Atītaṃse buddhassa bhagavato appaṭihatañāṇaṃ, anāgataṃse, paccuppannaṃse. Imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ vacīkammaṃ, sabbaṃ manokammaṃ. Imehi chahi dhammehi samannāgatassa buddhassa bhagavato natthi chandassa hāni, natthi dhammadesanāya, natthi vīriyassa, natthi samādhissa , natthi paññāya, natthi vimuttiyā. Imehi dvādasahi dhammehi samannāgatassa buddhassa bhagavato natthi davā, natthi ravā, natthi apphuṭaṃ, natthi vegāyitattaṃ, natthi abyāvaṭamano, natthi appaṭisaṅkhānupekkhāti.

Tattha appaṭisaṅkhānupekkhāti aññāṇupekkhā. Sesaṃ vuttanayameva. Ettha ca tathāgatassa ājīvapārisuddhiṃ kāyavacīmanosamācārapārisuddhiyāva saṅgahetvā samācārattayavasena mahātherena tiko desito.

Kiñcanāti kiñcikkhā. Ime pana rāgādayo palibundhanaṭṭhena kiñcanā viyāti kiñcanā. Tenāha 『『kiñcanāti palibodhā』』ti.

Anudahanaṭṭhenāti anu anu dahanaṭṭhena. Rāgādayo arūpadhammā ittarakkhaṇā kathaṃ anudahantīti āsaṅkaṃ nivattetuṃ 『『tattha vatthūnī』』ti vuttaṃ, daṭṭhabbānīti vacanaseso. Tatthāti tasmiṃ rāgādīnaṃ anudahanaṭṭhe. Vatthūnīti sāsane, loke ca pākaṭattā paccakkhabhūtāni kāraṇāni. Rāgouppanno tikhiṇakaro hutvā. Tasmā taṃsamuṭṭhānā tejodhātu ativiya tikhiṇabhāvena saddhiṃ attanā sahajātadhammehi hadayappadesaṃ jhāpesi yathā taṃ bāhirā tejodhātu sanissayaṃ. Tena sā bhikkhunī supato viya byādhi jhāyitvā matā. Tenāha 『『teneva jhāyitvā kālamakāsī』』ti. Dosassa nissayānaṃ dahanatā pākaṭā evāti itaraṃ dassetuṃ 『『mohavasena hī』』tiādi vuttaṃ. Ativattitvāti atikkamitvā.

我來為您直譯這段巴利文： 說"大德我等不訶世尊身或語"比丘僧以頭受持師凈身行等。此世主無惡行菩薩地亦行久隨有,何況佛地故示說"此非希有"等。 唯佛法功德,非他名佛法。如是彼等說佛不共法。其中"無如來身惡行"等由身語意無惡行說如分身業等由智隨轉得功德贊,非示異不共法。實一切身業等由智隨轉何有身惡行等。"佛無礙智"等說異一切智智三智如四生五趣遍知智言。唯一於三時無礙智名一切智智。"無慾減"即于有情利慾無減。"無精進減"即隨安遠離尋精進無減。"無戲"即無戲意業。"無躁"即無速業言,速業戲"作他"即作他躁。"失"即錯誤智不遍。"速"即疾性速業。"無依意"即無義心行。"不善心"即說無智舍,此長誦者讀混亂。此讀不混亂 - 過去分佛世尊無礙智,未來分,現在分。具此三法佛世尊一切身業智前行智隨轉,一切語業,一切意業。具此六法佛世尊無慾減,無法說,無精進,無定,無慧,無解脫。具此十二法佛世尊無戲,無躁,無不遍,無速性,無無依意,無不思舍。 其中"不思舍"即無智舍。余如說理。此中如來命凈攝於身語意行凈由三行大長老說三。 "礙"即些許。此貪等由礙義如礙名礙。故說"礙即礙"。 "由燒義"即由數數燒義。貪等無色法剎那如何數數燒疑遮說"其中事"應見義補。"其中"即彼貪等數數燒義。"事"即教及世間顯故現前因。貪生利作已。故彼等起火界極利性俱自俱生法燒心處如彼外火界有依。故彼比丘尼如病睡燒死。故說"由彼燒即死"。瞋依燒性顯故示他說"由癡"等。"超"即過。

Kāmaṃ āhuneyyaggiādayo tayo aggī brāhmaṇehi icchitā santi, te pana tehi icchitamattā, na sattānaṃ tādisā atthasādhakā. Ye pana sattānaṃ atthasādhakā, te dassetuṃ 『『āhunaṃ vuccatī』』tiādi vuttaṃ. Tattha ādarena hunanaṃ pūjanaṃ āhunanti sakkāro 『『āhuna』』nti vuccati, taṃ āhunaṃ arahanti. Tenāha bhagavā 『『āhuneyyāti bhikkhave mātāpitūnametaṃ adhivacana』』nti (itivu. 106). Yadaggena ca te puttānaṃ bahukāratāya āhuneyyāti tesu sammāpaṭipatti nesaṃ hitasukhāvahā, tadaggena tesu micchāpaṭipatti ahitadukkhāvahāti āha 『『tesu…pe… nibbattantī』』ti. Svāyamatthoti yo mātāpitūnaṃ attano upari vippaṭipannānaṃ puttānaṃ anudahanassa paccayabhāvena anudahanaṭṭho, so ayamattho. Mittavindakavatthunāti mittavindakassa nāma mātari vippaṭipannassa purisassa tāya eva vippaṭipattiyā cirataraṃ kālaṃ āpāyikadukkhānubhavanadīpanena vatthunā veditabbo.

Idāni tamatthaṃ kassapassa bhagavato kāle pavattaṃ vibhāvetuṃ 『『mittavindako hī』』tiādi vuttaṃ. Dhanalobhena, na dhammacchandenāti adhippāyo. Akutobhayaṃ kenaci anuṭṭhāpanīyatāya. Nivāresi samuddapayātā nāma bahvantarāyāti adhippāyena. Antaraṃ katvāti atikkamanavasena dvinnaṃ pādānaṃ antare katvā.

Nāvā aṭṭhāsi tassa pāpakammabalena vātassa avāyanato. Ekadivasaṃ rakkhitauposathakammānubhāvena sampattiṃ anubhavanto. Yathā purimāhi parato mā agamāsīti vutto, evaṃ aparāparāhipīti āha 『『tāhi 『parato parato mā agamāsī』ti vuccamāno』』ti. Khuracakkadharanti khuradhārūpamacakkadharaṃ ekaṃ purisaṃ. Upaṭṭhāsi pāpakammassa balena.

Catubbhīti catūhi accharāsadisīhi vimānapetīhi, sampattiṃ anubhavitvāti vacanaseso. Aṭṭhajjhagamāti rūpādikāmaguṇehi tato visiṭṭhatarā aṭṭha vimānapetiyo adhigacchi. Atricchanti atricchāsaṅkhātena atilobhena samannāgatattā atra atra kāmaguṇe icchanto. Cakkanti khuracakkaṃ. Āsadoti anatthāvahabhāvena āsādeti.

Soti gehasāmiko bhattā. Purimanayenevāti anudahanassa paccayatāya.

Aticārinīti sāmikaṃ atikkamitvā cārinī micchācārinī. Rattiṃ dukkhanti attano pāpakammānubhāvasamupaṭṭhitena sunakhena khāditabbatādukkhaṃ. Vañcetvāti taṃ ajānāpetvāva kāraṇaṭṭhānagamanaṃ sandhāya vuttaṃ. Paṭapaṭantīti paṭapaṭā katvā. Anuravadassanañhetaṃ. Muṭṭhiyogo kirāyaṃ tassa sunakhantaradhānassa, yadidaṃ kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsanaṃ. Tena vuttaṃ 『『so tathā akāsi.Sunakhā antaradhāyiṃsū』』ti.

Dakkhiṇāticattāro paccayā diyyamānā dakkhanti etehi hitasukhānīti. Taṃ dakkhiṇaṃ arahatīti dakkhiṇeyyo, bhikkhusaṅgho. Revatīvatthu vimānavatthupetavatthūsu (vi. va. 861 ādayo) tesaṃ aṭṭhakathāyañca (vi. va. 977-980; pe. va. aṭṭha. 714-736) āgatanayena veditabbaṃ.

我來為您直譯這段巴利文： 雖應供火等三火婆羅門所欲有,彼等然由彼等所欲,非如是有情利成就。然有情利成就,示說"應供說"等。其中敬供養應供名恭敬說"應供",彼等應供。故世尊說"比丘母父此名應供"。由彼等母父子眾多作應供故於彼等正行為彼等利樂,由彼等於彼等邪行為不利苦故說"于彼等"等。"此義"即母父于上邪行子眾數數燒緣性由數數燒義,此義。"彌多文達伽事"即名彌多文達伽于母邪行人由彼邪行長時受惡趣苦明事應知。 今明彼義迦葉世尊時轉說"彌多文達伽"等。由財貪,非法欲義。無怖由任何不起性。遮由海行名多障義。"作中間"即由超越二足作中間。 船住由彼惡業力風不吹。一日由守布薩業威受樂。如由前說"莫往後",如是由後後故說"由彼等說'莫往後后'"。"剃刀輪執"即剃刀刃似輪執一人。現由惡業力。 "由四"即由四仙女似天女,受樂義補。"得八"即由色等欲德彼等殊勝八天女得。"過欲"即由過欲名過貪具故此此欲欲。"輪"即剃刀輪。"遇"即由不利性遇。 "彼"即家主夫。"如前理"即由數數燒緣性。 "過行"即超夫行邪行。"夜苦"即由自惡業威現狗咬苦。"誑"即不令彼知作處去說。"叱叱"即作叱叱。此聲隨說。傳此方便彼狗隱,此唾團土摩足。故說"彼如是作。狗等隱"。 應施四資具施由此等利樂名應施。應彼施名應施,比丘僧。惹瓦底事如天宮事鬼事彼等注中來理應知。

『『Tividhena rūpasaṅgaho』』ti ettha nanu saṅgaho ekavidhova, so kasmā 『『catubbidho』』ti vuttoti? 『『Saṅgaho』』ti atthaṃ avatvā aniddhāritatthassa saddasseva vuttattā. 『『Tividhena rūpasaṅgaho』』tiādīsu (dha. sa. rūpakaṇḍa-tike) padesu saṅgaha-saddo tāva attano atthavasena catubbidhoti ayañhettha attho. Atthopi vā aniddhāritaviseso sāmaññena gahetabbataṃ patto 『『tividhena rūpasaṅgaho』』tiādīsu (dha. sa. rūpakaṇḍa-tike) 『『saṅgaho』』ti vuttoti na koci doso. Niddhārite hi visese tassa ekavidhatā siyā, na tato pubbeti. 『『Jātisaṅgaho』』ti vuttepi jāti-saddassa sāpekkhasaddattā attano jātiyā saṅgahoti ayamattho viññāyateva sambandhārahassa aññassa avuttattā yathā 『『mātāpitu upaṭṭhāna』』nti (khu. pā.

我來為您直譯這段巴利文： "三種色攝"此中豈非攝唯一種,彼何說"四種"？由不說"攝"義由不確定義語說故。"三種色攝"等句中攝語且由自義四種此此義。或義亦不確定差別由通性得攝性"三種色攝"等中說"攝"無過。實確定差別彼一種性應,非彼前。"生攝"說亦由生語有待語性由自生攝此義知由相應應他不說如"母父奉事"。;

5.6; su. ni. 265). Aṭṭhakathāyaṃ pana yathādhippetamatthaṃ aparipuṇṇaṃ katvā dassetuṃ 『『jātisaṅgaho』』 icceva vuttaṃ. Samānajātikānaṃ saṅgaho, samānajātiyā vā saṅgaho sajātisaṅgaho. Sañjāyati etthāti sañjāti, sañjātiyā saṅgaho sañjātisaṅgaho, sañjātidesena saṅgahoti attho. Kiriyāya evarūpāya saṅgaho kiriyāsaṅgaho. Rūpakkhandhagaṇananti 『『rūpakkhandho』』ti gaṇanaṃ saṅkhyaṃ gacchati ruppanasabhāvattā. Tīhi koṭṭhāsehi rūpagaṇanāti vakkhamānehi tīhi bhāgehi rūpassa saṅgaho, gaṇetabbatāti attho.

Rūpāyatanaṃ nipassati paccakkhato vijānātīti nidassanaṃ, cakkhuviññāṇaṃ, nidassatīti vā nidassanaṃ, daṭṭhabbabhāvo, cakkhuviññāṇassa gocarabhāvo, tassa ca rūpāyatanato anaññattepi aññehi dhammehi rūpāyatanaṃ visesetuṃ aññaṃ viya katvā 『『saha nidassanenāti sanidassana』』nti evamettha attho veditabbo. Dhammasabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro sabhāvo, so añño viya katvā upacarituṃ yutto. Evañhi atthavisesāvabodho hotīti. Cakkhupaṭihananasamatthatoti cakkhuno ghaṭṭanasamatthatāya. Ghaṭṭanaṃ viya ca ghaṭṭanaṃ daṭṭhabbaṃ. Dutiyena atthavikappena daṭṭhabbabhāvasaṅkhātaṃ nāssa nidassananti anidassananti yojanā. Ettha ca dasannaṃ āyatanānaṃ yathārahaṃ sayaṃ, nissayavasena ca sampattānaṃ, asampattānañca paṭimukhabhāvo aññamaññapatanaṃ paṭihananaṃ, yena byāpārādivikārapaccayantarasannidhāne cakkhādīnaṃ visayesu vikāruppatti. Tattha byāpāro cakkhādīnaṃ savisayesu āvicchannaṃ, rūpādīnaṃ iṭṭhāniṭṭhatā, tattha ca cittassa ābhujananti ime ādisaddasaṅgahitā. Tehi vikārappattiyā paccayantarabyāpārato aññanti katvā anuggahūpaghāto vikāro. Upanissayo pana appadhānassa paccayo idha gahito. Kāraṇakāraṇampi kāraṇamevāti gayhamāne siyā tassāpi saṅgahoti. Vuttappakāranti 『『cakkhuviññāṇasaṅkhāta』』nti vuttappakāraṃ. Nāssa paṭighoti etthāpi 『『vuttappakāra』』nti ānetvā sambandho. Avasesaṃ soḷasavidhaṃ sukhumarūpaṃ.

Saṅkharontīti sampiṇḍenti. Cetanā hi āyūhanarasatāya yathā sampayuttadhamme yathāsakaṃ kiccesu saṃvidahantī viya abhisandahantī vattamānā teneva kiccavisesena te sampiṇḍentī viya hoti, evaṃ attano vipākadhammepi paccayasamavāye saṅkharontī sampiṇḍentī viya hoti. Tenāha 『『sahajāta…pe… rāsī karontī』』ti. Abhisaṅkharotīti abhivisiṭṭhaṃ katvā saṅkharoti. Puññābhisaṅkhāro hi attano phalaṃ itarassa phalato ativiya visiṭṭhaṃ bhinnaṃ katvā saṅkharoti paccayato, sabhāvato, pavattiākārato ca sayaṃ itarehi visiṭṭhasabhāvattā. Esa nayo itarehipi. Pujjabhavaphalanibbattanato, attano santānassa punanato ca puñño.

Mahācittacetanānanti asaṅkhyeyyāyunipphādanādimahānubhāvatāya mahācittesu pavattacetanānaṃ. Aṭṭheva cetanā honti, yā kāmāvacarā kusalā. 『『Terasapī』』ti kasmā vuttaṃ, nanu 『『navā』』ti vattabbaṃ. Na hi bhāvanā ñāṇarahitā yuttāti anuyogaṃ sandhāyāha 『『yathā hī』』tiādi. Kasiṇaparikammaṃ karontassāti kasiṇesu jhānaparikammaṃ karontassa. 『『Pathavī pathavī』』tiādi bhāvanā hi kasiṇaparikammaṃ. Tassa hi parikammassa supaguṇabhāvato anuyuttassa tattha ādarākaraṇena siyā ñāṇarahitacittaṃ. Jhānapaccavekkhaṇāyapi eseva nayo. Keci maṇḍalakaraṇampi bhāvanaṃ bhajāpenti.

我來為您直譯這段巴利文： 注中然為示如所欲義不圓滿說"生攝"即。同生攝,或同生攝名自生攝。此生名生,生攝名生攝,由生處攝義。如是業攝名業攝。色蘊數即"色蘊"數計由變壞性。由三分色數即由所說三分色攝,應數義。 見色處現見知名見,眼識,或見名見,可見性,眼識境性,彼亦由色處非異然由他法色處別如他作"俱見名有見"如是此義應知。實由法性通一法中差別性,彼如他應假說。如是義差別了知。由眼衝擊能即由眼觸能性。觸如觸應見。第二義分別可見性名非彼見名無見結。此中十處如應自由依及合未合對面性互擊名衝擊,由此業等變因他集時眼等於境變生。其中業眼等於自境無障,色等悅不悅性,此中心曲此等字攝。彼等由變得由因他業異作傷害變。緣然非主因此攝。因因亦因即取亦得彼攝。"如說"即說"眼識名"如說。"非彼對"此中亦合"如說"。餘十六種微色。 造即合。思實由造味性如令相應法如自業安立正轉由彼業差別彼等合如,如是自異熟法亦緣集造合如。故說"俱生等作聚"。殊勝造即殊勝作造。福造實作自果異他果殊勝異由緣,自性,轉相由自異他殊勝性。此理余亦。由生福果,由復自相續名福。 大心思即由生無數壽等大威力大心轉思。八思有,彼欲界善。"十三"何說,豈非應說"九"。實修非離智應疑說"如"等。作遍作即于遍作定前加行。"地地"等修實遍前加行。彼加行實善巧修由作意或無智心。定觀察亦此理。有說圓作亦屬修。

Dānavasena pavattacittacetasikadhammā dānaṃ, tattha byāpārabhūtā āyūhanacetanā dānaṃ ārabbha, dānañca adhikicca uppajjatīti vuttā. Evaṃ itaresupi. Ayaṃ saṅkhepadesanāti ayaṃ puññābhisaṅkhāre saṅkhepato atthadesanā, atthavaṇṇanāti attho.

Somanassacittenāti anumodanāpavattidassanamattametaṃ daṭṭhabbaṃ. Upekkhāsahagatenāpi hi anussarati evāti. Kāmaṃ niccasīlaṃ, uposathasīlaṃ, niyamasīlampi sīlameva, paripuṇṇaṃ pana sabbaṅgasampannaṃ sīlaṃ dassetuṃ 『『sīlapūraṇatthāyā』』tiādi vuttaṃ. Nayadassanaṃ vā etaṃ, tasmā 『『niccasīlaṃ, uposathasīlaṃ, niyamasīlaṃ samādiyissāmī』』ti vihāraṃ gacchantassa, samādiyitvā samādinnasīle ca tasmiṃ, 『『sādhu suṭṭhū』』ti āvajjantassa, taṃ sīlaṃ sodhentassa ca pavattā cetanā sīlamayāti evamettha yojanā veditabbā.

Pubbe samathavasena bhāvanānayo gahitoti idāni sammasananayena taṃ dassetuṃ 『『paṭisambhidāyaṃ vuttenā』』tiādi vuttaṃ. Tattha aniccatoti aniccabhāvato. Dukkhato, anattatoti etthāpi eseva nayo.

Tattha ye pañcupādānakkhandhā nāmarūpabhāvena pariggahitā, te yasmā dvārārammaṇehi saddhiṃ dvārappavattadhammavasena vibhāgaṃ labhanti, tasmā dvārachakkādivasena cha chakkā gahitā. Yasmā pana lakkhaṇesu anattalakkhaṇaṃ dubbibhāvaṃ, tasmā tassa vibhāvanāya cha dhātuyo gahitā. Tato yesu kasiṇesu ito bāhirakānaṃ attābhiniveso, tāni imesaṃ jhānānaṃ ārammaṇabhāvena upaṭṭhānākāramattāni, imāni pana tāni jhānānīti dassanatthaṃ dasa kasiṇāni gahitāni. Tato dukkhānupassanāya parivārabhāvena paṭikkūlākāravasena dvattiṃsa koṭṭhāsā gahitā. Pubbe khandhavasena saṅkhepato ime dhammā gahitā, idāni nātisaṅkhepavitthāranayena ca manasi kātabbāti dassanatthaṃ dvādasāyatanāni, aṭṭhārasa dhātuyo ca gahitā. Tesu ime dhammā satipi suññānirīhaabyāpārabhāve dhammasabhāvato ādhipaccabhāvena pavattantīti anattabhāvavibhāvanatthaṃ indriyāni gahitāni. Evaṃ anekabhedabhinnāpi ime dhammā bhūmittayapariyāpannatāya tividhāva hontīti dassanatthaṃ tisso dhātuyo gahitā. Ettāvatā nimittaṃ dassetvā pavattaṃ dassetuṃ kāmabhavādayo nava bhavā gahitā. Ettake abhiññeyyavisese pavattamanasikārakosallena saṇhasukhumesu nibbattitamahaggatadhammesu manasikāro pavattetabboti dassanatthaṃ jhānaappamaññārūpāni gahitāni. Tattha jhānāni nāma vuttāvasesārammaṇāni rūpāvacarajjhānāni. Puna paccayapaccayuppannavibhāgato ime dhammā vibhajja manasikātabbāti dassanatthaṃ paṭiccasamuppādaṅgāni gahitāni. Paccayākāramanasikāro hi sukhena, suṭṭhutarañca lakkhaṇattayaṃ vibhāveti, tasmā so pacchato gahito. Evaṃ ete sammasanīyabhāvena gahitā khandhādivasena koṭṭhāsato pañcavīsatividhā, pabhedato pana atītādibhedaṃ anāmasitvā gayhamānā dvīhi ūnāni dvesatāni honti. Idaṃ tāvettha pāḷivavatthānaṃ, atthavicāraṃ pana icchantehi paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ vuttanayeneva veditabbaṃ.

我來為您直譯這段巴利文： 由施轉心心所法施,此中作用遍行思緣施,及依施生故說。如是余亦。此略說即此福造略義說,義釋義。 由喜心即示隨喜轉見此應見。實由舍俱亦憶念。雖常戒、布薩戒、律儀戒亦戒,然圓滿一切支具戒示說"為戒圓滿"等。或此示理,故"常戒,布薩戒,律儀戒我將受"寺去者,受已於彼受戒"善好"作意者,凈彼戒者轉思戒作此中如是結應知。 前由止修理攝故今由觀察理示說"分別說"等。其中由無常即由無常性。由苦,由無我此中亦此理。 其中五取蘊由名色攝,彼由門所緣俱由門轉法分得,故由六門等六六攝。然由相中無我相難見,故彼明六界攝。從此外道我執遍,彼等定所緣現相,此然彼等定示故十遍攝。從此苦觀眷屬由不凈相三十二分攝。前由蘊略此等法攝,今由非略廣理作意示故十二處,十八界攝。彼中此等法雖空無動作由法性自在轉故無我性明根攝。如是多種差別此等法由三地攝故三種示故三界攝。如是相示後轉示欲有等九有攝。如是所知差別轉作意巧由細微生廣大法作意應轉示故定無量色攝。其中定名說余所緣色界定。復由緣緣生分別此等法分別作意示故緣起支攝。緣相作意實樂,極善相三明,故彼后攝。如是此等由觀察性攝由蘊等分二十五種,然由差別不觸過等分取二百減二。此中且此文安立,義思欲者由勝義莊嚴清凈道注說理應知。

Na puññoti apuñño. Tassa puñña-sadde vuttavipariyāyena attho veditabbo. Santānassa iñjanahetūnaṃ nīvaraṇādīnaṃ suvikkhambhanato rūpataṇhāsaṅkhātassa iñjitassa abhāvato aniñjaṃ, aniñjameva 『『āneñja』』nti vuttaṃ. Tathā hi rūpārammaṇaṃ rūpanimittārammaṇaṃ sabbampi catutthajjhānaṃ nippariyāyena 『『āneñja』』nti vuccati.

Cattāro maggaṭṭhā, heṭṭhimā tayo phalaṭṭhāti evaṃ sattavidho. Tisso sikkhāti adhisīlādikā tisso sikkhā. Tāsu jātoti vā sekkho, ariyapuggalo hi ariyāya jātiyā jāyamāno sikkhāsu jāyati, na yoniyaṃ. Sikkhanasīloti vā sekkho. Puggalādhiṭṭhānāya vā kathāya sekkhassa ayanti aññāsādhāraṇamaggaphalattayadhammā sekkhapariyāyena vuttā. Asekkhoti ca yattha sekkhabhāvāsaṅkā atthi, tatthāyaṃ paṭisedhoti lokiyanibbānesu asekkhabhāvanāpatti daṭṭhabbā. Sīlasamādhipaññāsaṅkhātā hi sikkhā attano paṭipakkhakilesehivippamuttā parisuddhā upakkilesānaṃ ārammaṇabhāvampi anupagamanato etā 『『sikkhā』』ti vattuṃ yuttā aṭṭhasupi maggaphalesu vijjanti, tasmā catumaggaheṭṭhimaphalattayasamaṅgino viya arahattaphalasamaṅgīpi tāsu sikkhāsu jātoti ca taṃsamaṅgino arahato itaresaṃ viya sekkhatte sati sekkhassa ayanti ca sikkhā sīlaṃ etassāti ca 『『sekkho』』ti vattabbo siyāti tannivattanatthaṃ asekkhoti yathāvuttasekkhabhāvapaṭisedho kato. Arahattaphale hi pavattamānā sikkhā pariniṭṭhitasikkhākiccattā na sikkhākiccaṃ karonti, kevalaṃ sikkhāphalabhāveneva pavattanti, tasmā na tā sikkhāvacanaṃ arahanti, nāpi taṃsamaṅgī sekkhavacanaṃ, na ca 『『sikkhanasīlo, sikkhāsu jāto』』ti ca vattabbataṃ arahati. Heṭṭhimaphalesu pana sikkhā sakadāgāmimaggavipassanādīnaṃ upanissayabhāvato sikkhākiccaṃ karontīti sikkhāvacanaṃ arahanti, taṃsamaṅgino ca sekkhavacanaṃ, 『『sikkhanasīlā, sikkhāsu jātā』』ti ca vattabbataṃ arahanti.

『『Sikkhatīti sekkho』』ti ca apariyositasikkho dassitoti. Anantarameva 『『khīṇāsavo』』ti ādiṃ vatvā 『『na sikkhatīti asekkho』』ti vuttattā pariyositasikkho dassito, na sikkhārahito tassa tatiyapuggalabhāvena gahitattā. Vuddhippattasikkho vā asekkhoti etasmiṃ atthe sekkhadhammesu eva ṭhitassa kassaci ariyassa asekkhabhāvāpattīti arahattamaggadhammā vuddhippattā, yathāvuttehi ca atthehi sekkhoti katvā taṃsamaṅgino aggamaggaṭṭhassa asekkhabhāvo āpannoti? Na taṃsadisesu tabbohārato. Arahattamaggato hi ninnānākaraṇaṃ arahattaphalaṃ ṭhapetvā pariññādikiccakaraṇaṃ, vipākabhāvañca, tasmā te eva sekkhadhammā 『『aggaphaladhammabhāvaṃ āpannā』』ti sakkā vattuṃ, kusalasukhato ca vipākasukhaṃ santataratāya paṇītataranti, vuddhippattā ca te dhammā hontīti taṃsamaṅgī 『『asekkho』』ti vuccatīti.

我來為您直譯這段巴利文： 非福即無福。彼應知由福語說相反義。由續流動因障等善鎮伏故由色愛名動無故不動,不動即說"不動"。如是色所緣色相所緣一切第四定無譬喻說"不動"。 四道住,下三果住如是七種。三學即增上戒等三學。于彼生名有學,聖人由聖生生於學生,非於生處。或有學性名有學。或由人安立說有學此名不共道果三法由有學譬說。無學即有學性疑處此遮故應見世間涅槃無學性得。實戒定慧名學由自對治煩惱離清凈由染不得所緣故此等應說"學"八道果有,故四道下果三具如阿羅漢果具亦于彼等學生及彼具阿羅漢如余有學性有學此及學戒有故應說"有學"為遮彼說無學如說有學性遮。實阿羅漢果轉學由究竟學事故不作學事,唯由學果性轉,故彼等不應學語,亦非彼具有學語,亦不應說"有學性,于學生"。然下果中學由一來道觀等緣性作學事故應學語,彼具及有學語,應說"有學性,于學生"。 "學名有學"即示未竟學故。無間即說"漏盡"等由"不學名無學"說故示究竟學,非無學由彼第三人性攝故。或得增無學即此義于有學法住某聖無學性得故阿羅漢道法得增,由如說義及有學作故彼具上道住無學性得？由彼相似彼言故。實阿羅漢道無差別阿羅漢果除遍知等事作及異熟性,故彼等有學法"得上果法性"應說,由善樂異熟樂寂靜性殊勝,及彼等法得增故彼具說"無學"。

Jātimahallakoti jātiyā vuḍḍhataro addhagato vayoanuppatto. So hi rattaññutāya yebhuyyena jātidhammakuladhammapadesu thāvariyappattiyā jātithero nāma. Therakaraṇā dhammāti sāsane thirabhāvakarā guṇā paṭipakkhanimmadanakā. Theroti vakkhamānesu dhammesu thirabhāvappatto. Sīlavāti pāsaṃsena sātisayena sīlena samannāgato, sīlasampannoti attho, etena dussīlyasaṅkhātassa bālyassa abhāvamāha. Suttageyyādi bahu sutaṃ etenāti bahussuto, etenāssa sutavirahasaṅkhātassa bālyassa abhāvaṃ, paṭisaṅkhānabalena ca patiṭṭhitabhāvaṃ vadati. 『『Catunnaṃ jhānānaṃ lābhī』』ti iminā nīvaraṇādisaṅkhātassa bālyassa abhāvaṃ, bhāvanābalena ca patiṭṭhitabhāvaṃ katheti. 『『Āsavānaṃ khayā』』tiādinā avijjāsaṅkhātassa bālyassa sabbaso abhāvaṃ, khīṇāsavattherabhāvena patiṭṭhitabhāvañcassa dasseti. Na cettha samudāye vākyaparisamāpanaṃ, atha kho paccekaṃ vākyaparisamāpananti dassento 『『evaṃ vuttesu dhammesū』』tiādimāha. Theranāmako vā 『『thero』』ti evaṃ nāmako vā.

Anuggahavasena, pūjāvasena vā attano santakaṃ parassa dīyati etenāti dānaṃ, pariccāgacetanā. Dānameva dānamayaṃ. Padapūraṇamattaṃ maya-saddo. Puññañca taṃ yathāvuttenatthena kiriyā ca kammabhāvatoti puññakiriyā. Paresaṃ piyamanāpatāsevanīyatādīnaṃ ānisaṃsānaṃ. Pubbe…pe… vasenevāti saṅkhārattike (dī. ni. 3.305; dī. ni. aṭṭha.

我來為您直譯這段巴利文： 年長者是以年齡來說年紀較大、已達暮年之人。他因為久經世事，多半在世間法和家族法方面已達穩固地位，故稱為年長者。長老之法即是在教法中能使人穩固、能降伏對立面的功德。長老是指在將要說到的諸法中已達穩固之人。具戒是指具足值得讚歎的殊勝戒行，意即具足戒德，這說明他已無惡戒之愚。 多聞是指他已聽聞經、應頌等諸多教法，這說明他已無缺乏聞法之愚，並且已經以思擇力確立。"得四禪"說明他已無障礙等之愚，並且已經以修習力確立。以"諸漏已盡"等說明他已完全無有無明之愚，並且已經以漏盡長老的身份確立。此處不是在總說上完成句義，而是在個別上完成句義，故說"在如是所說諸法中"等。或者稱為長老，即有此名號者。 佈施是以攝受或供養的方式將自己所有施與他人的心意，即是舍離心。佈施本身即是佈施功德。maya（功德）一詞只是用來填充詞組。福德即是如上所說義理的行為與業，故稱福德行。對他人而言是可愛的、可意的、值得親近等功德。以前......由於......（這裡似乎有省略，原文未完）。 我已經按照您的要求，完整直譯了這段巴利文。翻譯時我儘量保持原文的語氣和結構，沒有進行意譯或省略。如果您需要對某些專有名詞或特定概念作進一步解釋，我很樂意為您補充說明。

3.305) vuttadānamayasīlamayabhāvanāmayacetanāvaseneva. Imāni veditabbānīti sambandho. Etthāti etesu puññakiriyavatthūsu. Kāyena karontassāti attano kāyena pariccāgapayogaṃ pavattentassa. Tadatthanti dānatthaṃ. 『『Imaṃ deyyadhammaṃ dehī』』ti vācaṃ nicchārentassa. Dānapāramiṃ āvajjetvā vāti yathā kevalaṃ 『『annadānādīni demī』』ti dānakāle taṃ dānamayaṃ puññakiriyavatthu hoti, evaṃ 『『imaṃ dānamayaṃ sammāsambodhiyā paccayo hotū』』ti dānapāramiṃ āvajjetvā dānakālepi dānasīseneva pavattitattā. Vattasīse ṭhatvāti 『『etaṃ dānaṃ nāma mayhaṃ kulavaṃso kulatanti kulapaveṇī kulacāritta』』nti cārittasīle ṭhatvā dadato cārittasīlamayaṃ. Yathā deyyadhammapariccāgavasena pavattamānāpi dānacetanā vattasīse ṭhatvā dadato sīlamayaṃ puññakiriyavatthu hoti pubbābhisaṅkhārassa, aparabhāgacetanāya ca tathā pavattattā, evaṃ deyyadhamme khayato, vayato sammasanaṃ paṭṭhapetvā dadato bhāvanāmayaṃ puññakiriyavatthu hoti pubbabhāgacetanāya, deyyadhamme aparabhāgacetanāya ca tathā pavattattā.

Apacīticetanā apacitisahagataṃ apacīyati etāyāti yathā nandīrāgo eva nandīrāgasahagatā, yathāvuttāya vā apacitiyā sahagataṃ sahapavattanti apacitisahagataṃ. Apacāyanavasena pavattaṃ puññakiriyavatthu. Vayasā guṇehi ca vuḍḍhatarānaṃ vattapaṭipattīsu byāvaṭo hoti yāya cetanāya, sā veyyāvaccaṃ, veyyāvaccameva veyyāvaccasahagataṃ. Veyyāvaccasaṅkhātāya vā vattapaṭipattiyā samuṭṭhāpanavaseneva sahagataṃ pavattanti veyyāvaccasahagataṃ, tathāpavattaṃ puññakiriyavatthu. Attano santāne pattaṃ puññaṃ anuppadīyati etenāti pattānuppadānaṃ. Tathā parena anuppadinnatāya pattaṃ abbhanumodati etenāti pattabbhanumodanaṃ. Ananuppadinnaṃ pana kevalaṃ abbhanumodīyati etenāti abbhanumodanaṃ. Dhammaṃ deseti etāyāti desanā, desanāva desanāmayaṃ. Suṇāti etenāti savanaṃ, savanameva savanamayaṃ. Diṭṭhiyā ñāṇassa ujugamanaṃ diṭṭhijugataṃ. Sabbattha 『『puññakiriyavatthū』』ti padaṃ apekkhitvā napuṃsakaliṅgatā.

Pūjāvasena sāmīcikiriyā apacāyanaṃ apaciti. Vayasā guṇehi ca jeṭṭhānaṃ gilānānañca taṃtaṃkiccakaraṇaṃ veyyāvaccaṃ. Ayametesaṃ visesoti āha 『『tatthā』』tiādi. Cattāro paccaye datvā sabbasattānanti ca ekadesato ukkaṭṭhaniddeso, yaṃ kiñci deyyadhammaṃ datvā, puññaṃ vā katvā 『『katipayānaṃ, ekasseva vā patti hotū』』ti pariṇāmanampi pattānuppadānameva. Taṃ na mahapphalaṃ taṇhāya parāmaṭṭhattā. Paresaṃ deseti hitapharaṇena muducittenāti ānetvā sambandhitabbaṃ. Evanti evaṃ imaṃ dhammaṃ sutvā bahussuto hutvā pare dhammadesanāya anuggaṇhissāmīti hitapharaṇena muducittena dhammaṃ suṇāti. Evañhissa savanaṃ attano, paresañca sammāpaṭipattiyā paccayabhāvato mahapphalaṃ bhavissatīti. Sabbesanti sabbesampi dasannaṃ puññakiriyavatthūnaṃ. Niyamalakkhaṇanti mahapphalabhāvassa niyāmakasabhāvaṃ . Diṭṭhiyā ujubhāvenevāti 『『atthi, natthī』』ti antadvayassa durasamussāritatāya 『『atthi dinna』』ntiādi (ma. ni. 2.94;

我來為您直譯這段巴利文： 正如之前所說的佈施功德、持戒功德、修習功德的意願。這些應當被了知，這是相連的意思。此中即是在這些福德行事中。以身行作是指以自己的身體進行佈施行為。為此目的即是爲了佈施的目的。發出"請施予這應施之物"的言語。或憶念佈施波羅蜜，就如單純地在佈施時說"我施予食物等"，這就成為佈施功德的福德行事，同樣地，憶念"愿此佈施功德成為正等覺的助緣"的佈施波羅蜜時，也是以佈施為首而行。 立於行持之首，即站在"這佈施是我的家族傳統、家族延續、家族傳承、家族習俗"的傳統戒律上而施予，這是傳統持戒功德。正如佈施意願在施予應施之物時，立於行持之首而施予的人，因為前行準備和後起意願都如是運作，這成為持戒的福德行事。同樣地，對於應施之物建立起壞滅、衰敗的觀察而施予的人，因為前行意願和對應施之物的後起意願都如是運作，這成為修習的福德行事。 恭敬意願即與恭敬相應，以此而生恭敬，如同貪慾即是與貪慾相應，或者如前所說與恭敬相應而同時運作即是恭敬相應。以恭敬方式運作的福德行事。以某種意願使人在年齡和功德上對長者的義務實踐中忙碌，這就是服務，服務本身即是服務相應。或者說與稱為服務的義務實踐相應而生起即是服務相應，如是運作的福德行事。以此將自己相續中所得的功德迴向，這是功德迴向。同樣地，以此隨喜他人所迴向的功德，這是功德隨喜。而對未經迴向的則僅以此隨喜，這是隨喜。以此說法即是說法，說法本身即是說法功德。以此聽聞即是聽聞，聽聞本身即是聽聞功德。見解正直即是見解的智慧正直。在一切處依"福德行事"一詞而成中性。 以供養方式的恭敬行為是恭敬。對年長和具德者以及病人作種種服務是服務。這是它們的差別，故說"其中"等。施予四資具給一切眾生等是就最勝而說的部分，施予任何應施之物或作任何功德后說"愿成為若干人或一人的得分"的迴向也都是功德迴向。那不是大果報因為被貪愛所執著。為他人說法是以慈悲心散佈利益，應當這樣連線理解。如是即是這樣聽聞此法后成為多聞者，我將以散佈利益的慈悲心通過說法攝受他人而聽法。如是他的聽聞因為成為自己和他人正確實踐的緣由而將成為大果報。一切即是一切十種福德行事。決定相即是成為大果報的決定自性。唯由見解正直即是由於遠離"有、無"二邊而說"佈施等是存在的"等。

3.136; vibha. 793) nayappavattāya sammādiṭṭhiyā ujukameva pavattiyā. Dānādīsu hi yaṃ kiñci imāya eva sammādiṭṭhiyā parisodhitaṃ mahājutikaṃ mahāvipphāraṃ bhavati.

Purimeheva tīhīti pāḷiyaṃ āgateheva tīhi. Sīlamaye puññakiriyavatthumhi saṅgahaṃ gacchanti cārittasīlabhāvato. Dānamaye saṅgahaṃ gacchanti dānasabhāvattā, dānavisayattā ca. Kāmaṃ desanā dhammadānasabhāvato dānamaye saṅgahaṃ gacchatīti vattuṃ yuttā, kusaladhammāsevanabhāvato pana vimuttāyatanasīse ṭhatvā pavattitā viya savanena saddhiṃ bhāvanāmaye saṅgahaṃ gacchantīti vuttaṃ. 『『Diṭṭhijugataṃ bhāvanāmaye』』ti keci. Diṭṭhijugate eva ca attanā katassa puññassa anussaraṇaṃ, tassa ca paresaṃ atthāya pariṇāmanaṃ, guṇapasaṃsā, aññehi kariyamānāya puññakiriyāya, sammāpaṭipattiyā ca anumodanaṃ saraṇagamananti evaṃ ādayo puññavisesā saṅgahaṃ gacchanti diṭṭhijukammavaseneva tesaṃ ijjhanato.

Parassa paṭipattiyā sodhanattho anuyogo codanā, sā yāni nissāya pavattati, tāni codanāvatthūni diṭṭhasutaparisaṅkitāni. Tenāha 『『codanākāraṇānī』』ti. Diṭṭhenāti ca hetumhi karaṇavacanaṃ , diṭṭhena hetunāti attho. Kiṃ pana taṃ diṭṭhanti āha 『『vītikkama』』nti . Disvāti ca dassanahetūti ayamettha attho yathā 『『paññāya cassa disvā』』ti. 『『Sutenā』』tiādīsupi iminā nayena attho veditabbo. Parassāti parato, parassa vā vacanaṃ sutvā.Diṭṭhaparisaṅkitenāti diṭṭhānugatena parisaṅkitena, tathā parisaṅkitena vā vītikkamena. Sesapadadvayepi eseva nayo. Codeti vatthusandassanena vā saṃvāsappaṭikkhepena vā sāmīcippaṭikkhepena vā. Imasmiṃ pana atthe vitthāriyamāne atippapañco hotīti āha 『『ayamettha saṅkhepo』』ti. Vitthāraṃ pana icchantānaṃ tassa adhigamupāyaṃ dassento 『『vitthāro pana…pe… veditabbo』』ti āha.

Kāmūpapattiyoti kāmehi upapannatā, samannāgatatāti attho. Samannāgamo ca tesaṃ paṭisevanaṃ, samadhigamo cāti āha 『『kāmūpasevanā kāmapaṭilābhā vā』』ti. Paccupaṭṭhitakāmāti dutiyatatiyarāsīnaṃ viya sayaṃ, parehi ca animmitā. Uṭṭhānakammaphalūpajīvibhāvato pana tadubhayavasena paccupaṭṭhitā kāmā etesanti paccupaṭṭhitakāmā. Te pana tesaṃ yebhuyyena nibaddhāni hontīti 『『nibaddhakāmā』』ti vuttaṃ. Catudevalokavāsinoti cātumahārājikato paṭṭhāya yāva tusitā devā. Vinipātikāti āpāyikā. Paranimmitā kāmā etesanti paranimmitakāmā.

Pakatisevanavasenāti anumānato jānanaṃ vadati, na paccakkhato. Vasaṃ vattentīti yathāruci pātabyataṃ āpajjanti. 『『Methunaṃ paṭisevantī』』ti idaṃ pana kecivādapaṭisedhanatthaṃ vuttaṃ. Tenāha 『『keci panā』』tiādi. Te 『『yāmānaṃ aññamaññaṃ āliṅgitamattena, tusitānaṃ hatthāmasanamattena, nimmānaratīnaṃ hasitamattena, paranimmitavasavattīnaṃ olokitamattena kāmakiccaṃ ijjhatī』』ti vadanti. 『『Itaresaṃ dvinnaṃ dvayaṃdvayasamāpattiyā vā』』ti vadanti tādisassa kāmesu virajjanassa tesu abhāvato, kāmānañca uttaruttari paṇītapaṇītatarapaṇītatamabhāvato. Kevalaṃ pana nissandābhāvo tesaṃ vattabbo. Kāmakiccanti taṅkhaṇikapariḷāhūpasamāvahaṃ phassasukhaṃ. Kāmāti kāmūpabhogā. Pākatikā evāti heṭṭhimehi ekasadisā eva. Ekasaṅkhātanti ekarūpaṃ samānarūpanti, samaññātaṃ samānabhāvanti vā attho.

我來為您直譯這段巴利文： 由於正見的行道而生起的見解正直的運作。因為在佈施等諸事中，任何以此正見所凈化的，都會成為大光明、大影響力。 僅以前三種即是經文中所說的三種。在持戒功德行事中被攝受是因為具有傳統戒行的性質。在佈施功德中被攝受是因為具有佈施的自性，以及是佈施的對象。雖然說法因為是法佈施的自性而可以說被攝受于佈施功德中，但是因為是善法的實踐，所以如同立於解脫處而運作，與聽聞一起被攝受于修習功德中。有些人說"見解正直屬於修習功德"。而在見解正直中，憶念自己所作的功德，將它迴向給他人的利益，讚歎功德，隨喜他人所作的福德行和正確實踐，皈依等這些殊勝功德都被攝受，因為它們是通過見解正直的業而成就的。 爲了清凈他人的實踐而作的督促即是諫責，它所依託而運作的是所見、所聞、所疑的諫責事。因此說"諫責因緣"。所見等是表示原因的工具格，意思是以所見為因。什麼是所見呢？說"違犯"。見到是因為看見，這裡的意思就如"以慧見到"。在"所聞"等中也應以此方式理解其意。他人即是從他人，或聽到他人的言語。所見懷疑即是隨見而懷疑，或是如此懷疑的違犯。其餘兩詞也是這個道理。以顯示事實、拒絕共住或拒絕恭敬而諫責。如果詳述這個意義會太過冗長，所以說"這裡是簡要"。然後為想要詳細瞭解的人指出獲得的方法，說"詳細......應當了知"。 欲界生即是具有諸欲，意思是具足。具足即是受用它們和證得它們，所以說"受用諸欲或獲得諸欲"。現前諸欲即如第二第三類那樣不是由自己或他人所化現。因為是依靠努力業果而生活，所以依這兩者而有現前諸欲的稱呼。它們對他們來說大多是固定的，所以說"固定諸欲"。四天界居即是從四大王天開始直到兜率天的諸天。惡趣即是墮落者。他化諸欲即是由他人所化現諸欲者。 以平常受用的方式是說通過推理而知，不是親證。隨欲而轉即是隨意獲得滿足。說"行淫"是爲了否定某些人的說法。因此說"有些人"等。他們說"夜摩天以相互擁抱而已，兜率天以手觸控而已，化樂天以微笑而已，他化自在天以看一眼而已就完成欲事"。他們說"其餘兩類是以雙雙和合"，因為他們沒有對諸欲的離染，而且諸欲是越來越殊勝、更殊勝、最殊勝。但是應當說他們只是等流果。欲事即是當下能止息熱惱的觸樂。諸欲即是欲樂的受用。只是平常的即是與地獄相同。稱為一種即是同一形態，或意思是被認為是相同的狀態。

Sukhapaṭilābhāti sukhasamadhigamā. Heṭṭhāti paṭhamajjhānabhūmito heṭṭhā manussesu, devesu vā. Paṭhamajjhānasukhanti kusalapaṭhamajjhānaṃ. Bhūmivasenapi heṭṭhuparibhāvo labbhateva brahmakāyikesu, brahmapurohitesu vā kusalajjhānaṃ nibbattetvā brahmapurohitesu, mahābrahmesu vā vipākasukhānubhavanassa labbhanato. Ettha ca dutiyatatiyajjhānabhūmivasena dutiyatatiyasukhūpapattīnaṃ vuccamānattā paṭhamajjhānabhūmivaseneva paṭhamajjhānasukhūpapatti vuttā. Tintāti temitā, jhānasukhena ceva jhānasamuṭṭhānapaṇītarūpaphuṭṭhakāyena ca paṇītā vittāti attho. Tenevāha 『『samantato tintā』』tiādi. Yasmā kusalasukhato vipākasukhaṃ santataratāya paṇītataraṃ bahulañca pavattati, tasmā vuttaṃ 『『idampi vipākajjhānasukhaṃ eva sandhāya vutta』』nti. Tesanti ābhassarānaṃ. Sappītikassa sukhassa ativiya uḷārabhāvato tena ajjhotthatacittānaṃ bhavalobho mahā uppajjati. Santamevāti vitakkavicārasaṅkhobhapītiubbilāvivigamena ativiya upasantaṃyeva. Tathā santabhāveneva hi taṃ attano paccayehi padhānabhāvaṃ nītatāya 『『paṇīta』』nti vuccati. Tenāha 『『paṇītamevā』』ti. Atappakena sukhapāramippattena sukhena saṃyuttāya tusāya pītiyā itā pavattāti tusitā. Yasmā te tato uttari sukhassa abhāvato eva na patthenti, tasmā vuttaṃ 『『tato…pe… santuṭṭhā hutvā』』ti. Tatiyajjhānasukhanti tatiyajjhānavipākasukhaṃ.

Satta ariyapaññāti aṭṭhamakato paṭṭhāya sattannaṃ ariyānaṃ tesaṃ tesaṃ āveṇikapaññā. Ṭhapetvā lokuttaraṃ paññaṃ avasesā paññā nāma. Sabbāpi tebhūmikā paññā 『『sekkhā』』tipi na vattabbā, 『『asekkhā』』tipi na vattabbāti nevasekkhānāsekkhā, puthujjanapaññā.

我將為您直譯這段巴利文： 幸福容易獲得，幸福易於達到。"下方"即初禪境界以下的人間或天界。"初禪之樂"即善初禪。依地位高低也可在梵眾天、梵輔天中獲得，因為在梵輔天或大梵天中能夠獲得善禪與異熟樂的體驗。這裡因為要說明第二、第三禪地的第二、第三樂生，所以只依初禪地說明初禪樂生。"潤澤"即濕潤，意思是被禪樂以及由禪所生的殊勝色身所充滿而愉悅。因此說"遍身潤澤"等。由於異熟樂比善樂更加寂靜、殊勝且持續時間長，所以說"這也是專指異熟禪樂而說"。"他們"指光音天眾。由於具有喜的樂極其殊勝，被此所覆蓋之心生起強大的有貪。"極其寂靜"即遠離尋、伺動搖及喜的激動而特別寂靜。正因如此寂靜，它被自身的諸緣引向殊勝性，故稱為"殊勝"。因此說"極其殊勝"。兜率天因具足以最上樂為滿足的喜而得名。因為他們不再追求更上的快樂，所以說"于彼知足"。"第三禪樂"即第三禪的異熟樂。 七種聖慧即從第八（預流向）開始，七種聖者各自特有的智慧。除出世間慧外，其餘稱為慧。一切三界慧既不可說是"有學"，也不可說是"無學"，故為非有學非無學，即凡夫

Yogavihitesūti paññāvihitesu paññāpariṇāmitesu upāyapaññāya sampāditesu. Kammāyatanesūti ettha kammameva kammāyatanaṃ, kammañca taṃ āyatanañca ājīvādīnanti vā kammāyatanaṃ. Esa nayo sippāyatanesupi. Tattha ca duvidhaṃ kammaṃ hīnañca vaḍḍhakikammādi, ukkaṭṭhañca kasivāṇijjādi. Sippampi duvidhaṃ hīnañca naḷakārasippādi, ukkaṭṭhañca muddagaṇanādi. Vijjāva vijjāṭṭhānaṃ, taṃ dhammikameva nāgamaṇḍalaparittaphudhamanakamantasadisaṃ veditabbaṃ. Tāni panetāni ekacce paṇḍitā bodhisattasadisā manussānaṃ phāsuvihāraṃ ākaṅkhantā neva aññehi kariyamānāni passanti, na vā katāni uggaṇhanti. Na karontānaṃ suṇanti, atha kho attano dhammatāya cintāya karonti. Paññavantehi attano dhammatāya cintāya katānipi aññehi uggaṇhitvā karontehi katasadisāneva honti. Kammassakatanti 『『idaṃ kammaṃ sattānaṃ sakaṃ, idaṃ no saka』』nti evaṃ jānanañāṇaṃ. Saccānulomikanti vipassanāñāṇaṃ. Tañhi saccapaṭivedhassa anulomanato 『『saccānulomika』』nti vuccati. Idānissa pavattanākāraṃ dassetuṃ 『『rūpaṃ aniccanti vā』』tiādi vuttaṃ. Tattha vā-saddena aniyamatthena dukkhānattalakkhaṇānipi gahitānevāti daṭṭhabbaṃ nānantariyakabhāvato. Yañhi aniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattāti [(sijjhanato) adhikapāṭho viya dissati]. Yaṃ evarūpanti yaṃ evaṃ heṭṭhā niddiṭṭhasabhāvaṃ. 『『Anulomikaṃ khanti』』ntiādīni paññāvevacanāni . Sā hi heṭṭhā vuttānaṃ kammāyatanādīnaṃ pañcannaṃ kāraṇānaṃ apaccanīkadassanena anulomanato, tathā sattānaṃ hitacariyāya maggasaccassa, paramatthasaccassa ca nibbānassa avilomanato anulometīti ca anulomikā. Sabbānipi etāni kāraṇāni khamati sahati daṭṭhuṃ sakkotīti khanti. Passatīti diṭṭhi. Rocetīti ruci. Munātīti muti. Pekkhatīti pekkhā. Te ca kammāyatanādayo dhammā nijjhāyamānā etāya nijjhānaṃ khamantīti dhammanijjhānakkhanti. Parato asutvā paṭilabhatīti aññassa upadesavacanaṃ asutvā sayameva cintento paṭilabhati. Ayaṃ vuccatīti ayaṃ cintāmayā paññā nāma vuccati. Sā panesā abhiññātānaṃ bodhisattānameva uppajjati. Tatthāpi saccānulomikañāṇaṃ dvinnameva bodhisattānaṃ antimabhavikānaṃ, sesapaññā sabbesampi pūritapāramīnaṃ mahāpaññānaṃ uppajjati.

Parato sutvā paṭilabhatīti kammāyatanādīni parena kariyamānāni, parena katāni vā disvāpi parassa kathayamānassa vacanaṃ sutvāpi ācariyasantike uggahetvāpi paṭiladdhā sabbā parato sutvā paṭiladdhanāmāti veditabbā. Samāpannassāti samāpattisamaṅgissa, nidassanamattametaṃ. Vipassanāmaggapaññā hi idha 『『bhāvanāpaññā』』ti visesato icchitāti.

Āvudhaṃ nāma paṭipakkhavimathanatthaṃ icchitabbaṃ, rāgādisadiso ca paṭipakkho natthi, tassa ca vimathanaṃ buddhavacanamevāti 『『sutameva āvudha』』nti vatvā 『『taṃ atthato tepiṭakaṃ buddhavacana』』nti āha. Idāni tamatthaṃ vivaranto 『『taṃ hī』』ti ādiṃ vatvā 『『sutāvudho』』tiādinā (a. ni.

我來直譯這段巴利文： "瑜伽所行"即慧所行、慧所轉化、由方便慧成就。"業處"中，業即是業處，或者說業和它是處所，如謀生等是業處。這個道理對於工巧處也是一樣。其中業有兩種：低劣的如木工業等，殊勝的如農業商業等。工巧也有兩種：低劣的如製作竹器等工藝，殊勝的如計算印章等。明即是明處，應當知道只指如龍環護咒、吹咒等如法之明。這些，有些智者如菩薩一樣希求人們安樂生活，既不看他人所作，也不學習已作之事，不聽聞他人所作，而是依自己的本性思維而作。由智者依自己本性思維所作之事，與他人學習后所作無異。"業自性"即了知"此業是眾生自己的，此業不是自己的"的智慧。"諦隨順"即觀智。因為它隨順於諦的證悟，故稱"諦隨順"。為顯示它現起的行相，故說"色無常"等。其中"或"字以不確定義，應知也攝取苦、無我相，因為它們是相續的。凡是無常的即是苦，凡是苦的即是無我。"如是性質"即如上所說的性質。"隨順忍"等是慧的異名。因為它隨順於上述業處等五種因緣的無違見，同樣隨順於眾生利行、道諦和勝義諦涅槃的無違，故稱隨順。容忍、承擔、能見一切因緣故稱為忍。見故稱為見。喜歡故稱為樂欲。了知故稱為覺。觀察故稱為觀。由此觀察業處等法而容忍故稱為法思擇忍。"不從他聞而獲得"即不聽聞他人的教導語言，而是自己思維獲得。"這稱為"即這稱為思所成慧。這隻生起于著名的菩薩。其中諦隨順智只生於最後有的兩位菩薩，其餘慧生於一切圓滿波羅蜜的大慧者。 "從他聞而獲得"即見到他人所作的業處等，或聽聞他人所說，或在師前所學，應知一切從他聞而獲得之慧都稱為從他聞所得。"入定者"即具足等至者，這只是舉例。這裡所說的"修所成慧"特指觀慧和道慧。 "武器"是爲了摧破對敵而需要的，沒有比貪等更強的對敵，而摧破它唯有佛語，故說"聞即是武器"，並說"從義理上說即是三藏佛語"。現在為開顯此義，說"此即"等，以"聞武器"等。

7.67) suttapadena samattheti. Tattha akusalaṃ pajahatīti tadaṅgādivasena akusalaṃ pariccajati. Kusalaṃ bhāvetīti samathavipassanādikusalaṃ dhammaṃ uppādeti vaḍḍheti ca. Suddhaṃ attānaṃ pariharatīti tena akusalappahānena, tāya ca kusalabhāvanāya rāgādisaṃkilesato visuddhaṃ attabhāvaṃ pavatteti.

Vivekaṭṭhakāyānanti gaṇasaṅgaṇikaṃ vajjetvā tato apakaḍḍhitakāyānaṃ. Svāyaṃ kāyaviveko na kevalaṃ ekākībhāvo, atha kho paṭhamajjhānādi nekkhammayogatoti āha 『『nekkhammābhiratāna』』nti. Cittavivekoti kilesasaṅgaṇikaṃ pahāya tato cittassa vivittatā. Sā pana jhānavimokkhādīnaṃ vasena hotīti āha 『『parisuddhacittānaṃ paramavodānappattāna』』nti. Upadhivivekoti nibbānaṃ. Tadadhigamena hi puggalassa nirupadhitā. Tenāha 『『nirupadhīnaṃ puggalāna』』nti, visaṅkhāragatānaṃ adhigatanibbānānaṃ, phalasamāpattisamaṅgīnañcāti attho. Sutampi avassayaṭṭheneva āvudhaṃ vuttanti āha 『『ayampī』』ti. Tathā hi vuttaṃ 『『tañhi nissāyā』』ti. Kāmañcettha sutapavivekāpi paññāvaseneva yathādhippetaāvudhattasādhakā , paññā pana sutena, ekaccapavivekena vā vināpi idhādhippetaāvudhattasādhanīti tato paññā sāmatthiyadassanatthaṃ visuṃ āvudhabhāvena vuttā. Tenāha 『『yassa sā atthi, so na kutocī』』tiādi.

Nāññātaṃ aviditaṃ dhammanti anamatagge saṃsāravaṭṭe na aññātaṃ aviditaṃ amatadhammaṃ, catusaccadhammameva vā jānissāmīti paṭipannassa iminā pubbābhogena uppannaṃ indriyaṃ. Yaṃ pāḷiyaṃ saṅgahavāre 『『nava indriyāni hontī』』ti vuttaṃ, taṃ pubbābhogasiddhaṃ pavattiākāravisesaṃ dīpetuṃ vuttaṃ, atthato pana maggasammādiṭṭhi eva sāti āha 『『sotāpattimaggañāṇassetaṃ adhivacana』』nti. Aññindriyanti ājānanakaindriyaṃ, paṭhamamaggena ñātamariyādaṃ anatikkamitvā tesaṃyeva tena maggena ñātānaṃ catusaccadhammānaṃ jānanakaindriyanti vuttaṃ hoti. Tenāha 『『aññābhūtaṃ ājānanabhūtaṃ indriya』』nti. Ājānātīti añño, aññassa bhūtaṃ, ājānanavasena vā bhūtanti aññabhūtaṃ.Aññātāvīsūti jānitabbaṃ catuariyasaccaṃ ājānitvā ṭhitesu. Tenāha 『『jānanakiccapariyosānappattesū』』ti, pariññādibhedassa jānanakiccassa pariniṭṭhānappattesu.

Maṃsacakkhu cakkhupasādoti maṃsacakkhu nāma catasso dhātuyo, vaṇṇo, gandho, raso, ojā, sambhavo, saṇṭhānaṃ, jīvitaṃ, bhāvo, kāyappasādo, cakkhupasādoti evaṃ cuddasasambhāro maṃsapiṇḍo.

Kasiṇālokaṃ vaḍḍhetvā tattha rūpadassanato 『『dibbacakkhu ālokanissitaṃ ñāṇa』』nti vuttaṃ. Dibbacakkhupaññāvinimuttā eva lokiyapaññā paññācakkhūti ayamattho avuttasiddho dibbacakkhussa visuṃ gahitattāti vuttaṃ 『『paññācakkhu lokiyalokuttarapaññā』』ti.

Adhikaṃ visiṭṭhaṃ sīlanti adhisīlaṃ. Sikkhitabbatoti āsevitabbato. Adhisīlaṃ nāma anavasesakāyikavācasikasaṃvarabhāvato, maggasīlassa padaṭṭhānabhāvato ca. Adhicittaṃ maggasamādhissa adhiṭṭhānabhāvato. Adhipaññā maggapaññāya adhiṭṭhānabhāvato. Idāni nesaṃ adhisīlādibhāvaṃ kāraṇena paṭipādetuṃ 『『anuppannepi hī』』tiādi vuttaṃ. Tattha anuppanneti appavatte. Adhisīlameva nibbānādhigamassa paccayabhāvato. Samāpannāti ettha 『『nibbānaṃ patthayantenā』』ti padaṃ ānetvā sambandhitabbaṃ.

『『Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ;

Anubhoti dvayampetuṃ, anubandhañhi kāraka』』nti. (saṃ. ni.

我來直譯這段巴利文： 以"聞武器"等經句來證明。其中"捨棄不善"即以分斷等方式舍離不善。"修習善法"即生起並增長止觀等善法。"保持清凈自我"即通過捨棄不善和修習善法，使自身遠離貪等污染而清凈。 "身遠離者"即避開群體交往而遠離其身。這種身遠離不僅僅是獨處，還包括初禪等出離瑜伽，故說"樂於出離者"。"心遠離"即捨棄煩惱交往而使心遠離。這是通過禪定解脫等而成就，故說"心極清凈達到最上清凈者"。"依止遠離"即涅槃。因為通過證得涅槃而成為無依止者。故說"無依止的諸人"，即已達到無為、已證得涅槃、具足果定者。聞以依止義故稱為武器，因此說"此亦"。如是說"依止此"。雖然此中聞和遠離也是以慧的方式成就所期望的武器性，但慧即使沒有聞和某些遠離也能成就此中所期望的武器性，為顯示慧的這種能力，故別說為武器。因此說"誰有此慧，彼不從任何"等。 "未知未見之法"即在無始輪迴中未知未見的不死法，或爲了將要了知四聖諦法而修行者以此前行而生起的根。在聖典攝頌中說"有九根"，這是為顯示前行所成就的特殊行相而說，但就義理說即是道正見，故說"這是預流道智的同義語"。"已知根"即了知根，是說在不超過初道所知的界限內，對那些已由該道所知的四聖諦法的了知根。故說"已知、已了知的根"。了知者為已知，已知的存在，或依了知而存在為已知。"具已知者"即已了知應知的四聖諦而住立者。故說"達到了知作用究竟者"，即已完成遍知等差別的了知作用者。 "肉眼凈眼"即肉眼是四大種、色、香、味、滋養、生起、形狀、命根、性別、身凈、眼凈等十四種組成的肉團。 因為擴大遍處光明而見其中色故說"天眼是依光明的智"。除天眼慧外的一切世間慧為慧眼，因為天眼別立，此義自成，故說"慧眼是世間出世間慧"。 "增上戒"即殊勝超越的戒。因為應當學習修習。增上戒是因為身語諸防護無餘，也因為是道戒的基礎。增上心因為是道定的所依。增上慧因為是道慧的所依。現在為以因緣證明它們是增上戒等而說"即使未生起"等。其中"未生起"即未現起。增上戒即是因為是證得涅槃的緣。"入定"這裡應連線"為求涅槃"這個詞。 "行善者得善，行惡者得惡； 兩者皆自受，隨業而相續。"

1.256);

Evaṃ atīte, anāgate ca vaṭṭamūlakadukkhasallakkhaṇavasena saṃvegavatthutāya vimuttiākaṅkhāya paccayabhūtā kammassakatāpaññā adhipaññā』』ti vadanti. Lokiyasīlādīnaṃ adhisīlādibhāvo pariyāyenāti nippariyāyameva taṃ dassetuṃ 『『sabbaṃ vā』』tiādi vuttaṃ.

Pañcadvārikakāyoti pañcadvāresu kāyo phassādidhammasamūho. Kāyo ca so bhāvitabhāvena bhāvanā cāti kāyabhāvanā nāma. Yasmā khīṇāsavānaṃ aggamaggādhigamanena sabbasaṃkilesā pahīnāti pahīnakālato paṭṭhāya sabbaso āsevanābhāvato natthi tesaṃ bhāviniyāpi cakkhusotaviññeyyā dhammā, pageva kāḷakā, tasmā pañcadvārikakāyo subhāvito eva hoti. Tena vuttaṃ 『『khīṇāsavassa hi…pe… subhāvito hotī』』ti. Na aññesaṃ viya dubbalā dubbalabhāvakarānaṃ kilesānaṃ sabbaso pahīnattā.

Vipassanā dassanānuttariyaṃ aniccānupassanādivasena saṅkhārānaṃ sammadeva dassanato. Maggo paṭipadānuttariyaṃ taduttaripaṭipadāya abhāvato. Phalaṃ vimuttānuttariyaṃ akuppabhāvato. Phalaṃ vā dassanānuttariyaṃ divasampi nibbānaṃ paccakkhato disvā pavattanato. Nibbānaṃ vimuttānuttariyaṃ sabbasaṅkhatavinissaṭattā. Dassana-saddaṃ kammasādhanaṃ gahetvā nibbānassa dassanānuttariyatā vuttāti dassento 『『tato uttarañhi daṭṭhabbaṃ nāma natthī』』ti āha. Natthi ito uttaranti anuttaraṃ, anuttarameva anuttariyanti āha 『『uttamaṃ jeṭṭhaka』』nti.

Sesoti vuttāvaseso pañcakanayena, catukkanayena ca tividho samādhi, iminā eva ca samādhittayāpadesena suttantesupi pañcakanayo āgato evāti veditabbaṃ. Tattha yaṃ vattabbaṃ, taṃ paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.38) vuttameva, tasmā tattha vuttanayeneva veditabbaṃ.

Āgacchati nāmaṃ etasmāti āgamanaṃ, tato āgamanato.Saguṇatoti sarasato. Ārammaṇatoti ārammaṇadhammato. Anattato abhinivisitvāti 『『sabbe saṅkhārā anattā』』ti vipassanaṃ paṭṭhapetvā. Anattato disvāti paṭhamaṃ saṅkhārānaṃ 『『anattā』』ti anattalakkhaṇaṃ paṭivijjhitvā. Anattato vuṭṭhātīti vuṭṭhānagāminivipassanāya anattākārato pavattāya maggavuṭṭhānaṃ pāpuṇāti. Asuññatattakārakānaṃ kilesānaṃabhāvāti attābhinivesapaccayānaṃ diṭṭhekaṭṭhānaṃ kilesānaṃ vikkhambhanato vipassanā suññatā nāma attasuññatāya yāthāvato gahaṇato. Nanu evaṃ vipassanāya saguṇato suññatā, na āgamanatoti nippariyāyato natthīti? Saccametaṃ nāmalābhe, na pana nāmadāneti nāyaṃ doso. Atha vā suttantakathā nāma pariyāyakathā, na abhidhammakathā viya nippariyāyāti bhiyyopi na koci doso.

Yasmā saguṇato, ārammaṇato ca nāmalābhe saṅkaro hoti ekasseva nāmantaralābhasambhavato. Āgamanato pana nāmalābhe saṅkaro natthi nāmantaralābhābhāvato, asambhavato ca, tasmā 『『aparo』』tiādi vuttaṃ. Nimittakārakakilesābhāvāti niccanimittādiggāhakapaccayānaṃ kilesānaṃ vikkhambhanato. Kāmañcāyaṃ vipassanā niccanimittādiṃ ugghāṭentī pavattati, saṅkhāranimittassa pana avissajjanato na nippariyāyato animittanāmaṃ labhatīti. Pariyāyena panetaṃ vuttaṃ. Tathā hi nippariyāyadesanattā abhidhamme maggassa animittanāmaṃ uddhaṭaṃ. Sutte ca –

『『Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissasī』』ti. (su. ni. 344; saṃ. ni.

我來直譯這段巴利文： 如是過去、未來輪迴根本苦的觀察，因為是厭離事的緣故，成為希求解脫的因緣的業自性慧是增上慧。世間戒等的增上戒等性是方便說，為顯示無方便說故說"或一切"等。 "五門身"即五門中的身，即觸等諸法的集合。身和它因修習而成為修習，故名身修習。因為漏盡者以證得最上道而斷盡一切煩惱，從斷盡之時起，由於完全無修習故，他們未來也無眼耳所識之法，更不用說不善法，因此五門身已善修習。故說"漏盡者即...善修習"。不像其他人那樣軟弱，因為令人軟弱的煩惱已完全斷盡。 觀慧是見無上，因為依無常觀等完全見諸行。道是行道無上，因為無更上的行道。果是解脫無上，因為不動搖。或說果是見無上，因為即使整天也能親見涅槃而轉起。涅槃是解脫無上，因為超離一切有為法。取見為作用義而說涅槃是見無上，顯示說"因為無有比此更上當見者"。無有比此更上故為無上，無上即是無上性，故說"最上最勝"。 "其餘"即已說之餘，依五分法和四分法的三種定，應知以此三定之名在經中也有五分法。其中應說的內容在《勝義寶函》《清凈道論注》中已說，故應依彼處所說方法而知。 從此得名為得名，從彼得名。"自性"即自相。"所緣"即所緣法。"以無我入定"即開始"一切行無我"的觀察。"見無我"即首先通達諸行的"無我"無我相。"從無我出起"即以無我行相轉起的出起觀達到道出起。"無空性作者煩惱"即因遮遣我執緣的見一處煩惱故，觀為空性，因為如實取空無我性。難道如此觀慧從自性得空性名，而不從得名得空性名，故無方便說耶？這在得名上是真實的，但在命名上則無過失。或者說經的說法是方便說，不像論的說法是無方便說，故更無過失。 因為從自性和所緣得名時會有混亂，因為可能有一法得多名。但從得名得名時則無混亂，因為無得別名的可能，也不會發生，故說"另一"等。"無相作煩惱"即因遮遣執取常相等緣的煩惱。雖然此觀轉起時拔除常相等，但因不捨諸行相，故不以無方便說得無相名，這是方便說。如是在無方便說的論中舉出道的無相名。經中說： "當修無相，應斷慢隨眠； 由慢現觀故，寂靜而行。";

1.212);

Animittapariyāyo āgato. Paṇidhikārakakilesābhāvāti sukhapaṇidhiādipaccayānaṃ kilesānaṃ vikkhambhanato.

Rāgādīhi suññattāti samucchedavasena pajahanato rāgādīhi vivittattā. Rāgādayo eva rāganimittādīni. Purimuppannā hi rāgādayo parato uppajjanakarāgādīnaṃ kāraṇaṃ hoti. Rāgādayo eva tathā paṇidhānassa paccayabhāvato rāgapaṇidhiādayo. Nibbānaṃ visaṅkhārabhāveneva sabbasaṅkhāravinissaṭattā rāgādīhi suññaṃ, rāgādinimittapaṇidhivirahitañcāti daṭṭhabbaṃ. Ettha ca saṅkhārupekkhā sānulomā vuṭṭhānagāminivipassanā, sā suññato vipassantī 『『suññatā』』ti vuccati, dukkhato passantī taṇhāpaṇidhisosanato 『『appaṇihitā』』ti. Sā maggādhigamāya āgamanapaṭipadāṭhāne ṭhatvā maggassa 『『suññataṃ animittaṃ appaṇihita』』nti nāmaṃ deti. Āgamanato ca nāme laddhe saguṇato ca ārammaṇato ca nāmaṃ siddhameva hoti, na pana saguṇārammaṇehi nāmalābhe sabbattha āgamanato nāmaṃ siddhaṃ hotīti paripuṇṇanāmasiddhihetuttā, 『『saguṇārammaṇehi sabbesampi nāmattayayogo, na āgamanato』』ti vavatthānakarattā ca nippariyāyato āgamanatova nāmalābho padhānaṃ, na itarehi, pariyāyato pana tidhā nāmalābho icchitabboti aṭṭhakathāyaṃ 『『tividhā kathā』』tiādinā ayaṃ vicāro katoti daṭṭhabbaṃ.

Sucibhāvoti kilesāsucivigamena suddhabhāvo asaṃkiliṭṭhabhāvo. Tenāha 『『tiṇṇaṃ sucaritānaṃ vasena veditabbo』』ti.

Munino etānīti moneyyāni. Yehi dhammehi ubhayahitamunanato muni nāma hoti, te evaṃ vuttāti āha 『『munibhāvakarā moneyyapaṭipadā dhammā』』ti. Tattha yasmā kāyena akattabbassa akaraṇaṃ, kattabbassa ca karaṇaṃ, 『『atthi imasmiṃ kāye kesā』』tiādinā (dī. ni. 2.377; ma. ni. 1.110; 3.153; a. ni. 6.29; 10.60; vibha. 356; khu. pā.

我來直譯這段巴利文： 無相的方便說已來。"無愿作煩惱"即因遮遣樂愿等緣的煩惱。 "空離貪等"即因以斷除方式斷，故遠離貪等。貪等即是貪相等。因為先生起的貪等成為後生起貪等的因。貪等即是貪愿等，因為是如是愿的緣。應知涅槃以無為性故超離一切有為，故空離貪等，遠離貪等相及愿。此中行舍智隨順出起觀，從空觀察故稱"空"，從苦觀察故因乾枯愛愿稱"無愿"。它住于趣向道的得名基礎，給道以"空、無相、無愿"之名。當從得名得名時，從自性和所緣得名也隨之成就，但從自性和所緣得名時，不是一切處都能從得名得名，因為是圓滿得名的因，因為確定"從自性和所緣三名皆相應，而非從得名"，故以無方便說從得名得名為主，非從其他，但以方便說應許三種得名，應知註釋書中以"三種說法"等作此考察。 "清凈性"即因遠離煩惱不凈而清凈、無染污性。故說"應依三善行而知"。 "牟尼的這些"即牟尼法。由於以這些法雙方利益思量故稱為牟尼，如是說它們，故說"成就牟尼性的牟尼行道諸法"。其中因為身不應作者不作，應作者則作，如"此身中有發"等。

3.1; netti. 47) kāyasaṅkhātassa ārammaṇassa jānanaṃ, kāyassa ca samudayato atthaṅgamato assādato ādīnavato nissaraṇato ca yāthāvato parijānanaṃ, tathā parijānanavasena pavatto vipassanāmaggo, tena ca kāye chandarāgassa pajahanaṃ, kāyasaṅkhāraṃ nirodhetvā pattabbasamāpatti cāti sabbe ete kāyamukhena pavattā moneyyapaṭipadā dhammā kāyamoneyyaṃ nāma. Tasmā tamatthaṃ dassetuṃ 『『tividhakāyaduccaritassa pahāna』』ntiādinā pāḷi āgatā. Sesadvayepi eseva nayo. Tattha copanavācañceva saddavācañca ārabbha pavattā paññā vācārammaṇe ñāṇaṃ. Tassa vācāya samudayādito parijānanaṃ vācāpariññā. Ekāsītividhaṃ lokiyacittaṃ ārabbha pavattañāṇaṃ manārammaṇe ñāṇaṃ. Tassa samudayādito parijānanaṃ manopariññāti ayameva viseso.

Ayanti ito sampattiyoti āyo, kusalānaṃ dhammānaṃ abhibuddhīti āha 『『āyoti vuḍḍhī』』ti. Apenti sampattiyo etenāti apāyo, kusalānaṃ dhammānaṃ hānīti āha 『『apāyoti avuḍḍhī』』ti. Tassa tassāti āyassa ca apāyassa ca. Kāraṇaṃ upāyo upeti upagacchati etena āyo, apāyo cāti. Tattha duvidhā vuḍḍhi anatthahānito, atthuppattito ca, tathā avuḍḍhi atthahānito, anatthuppattito ca. Tesaṃ pajānanāti tesaṃ āyāpāyasaññitānaṃ yathāvuttappabhedānaṃ vuḍḍhiavuḍḍhīnaṃ yāthāvato pajānanā. Kosallaṃ kusalatā nipuṇatā. Tadubhayampi pāḷivaseneva dassetuṃ 『『vuttañheta』』ntiādi vuttaṃ.

Tattha idaṃ vuccatīti yā imesaṃ akusaladhammānaṃ anuppattinirodhesu, kusaladhammānañca uppattibhiyyobhāvesu paññā, idaṃ āyakosallaṃ nāma vuccati. Idāni apāyakosallampi pāḷivaseneva dassetuṃ 『『tattha katama』』ntiādi vuttaṃ. Tattha idaṃ vuccatīti yā imesaṃ kusaladhammānaṃ anuppajjananirujjhanesu, akusaladhammānañca uppattibhiyyobhāvesu paññā, idaṃ apāyakosallaṃ nāma vuccatīti. Etthāhaāyakosallaṃ tāva paññā hotu, apāyakosallaṃ kathaṃ paññā nāma jātāti evaṃ maññati 『『apāyuppādanasamatthatā apāyakosallaṃ nāmā』』ti, taṃ pana tassa matimattaṃ. Paññavā eva hi 『『mayhaṃ evaṃ manasi karoto anuppannā kusalā dhammā nuppajjanti, uppannā nirujjhanti. Anuppannā akusalā dhammā uppajjanti, uppannā vaḍḍhantī』』ti pajānāti, so evaṃ ñatvā anuppanne akusale dhamme na uppādeti, uppanne pajahati. Anuppanne kusale dhamme uppādeti, uppanne bhāvanāpāripūriṃ pāpeti. Evaṃ apāyakosallampi paññā evāti. Sabbāpīti āyakosallapakkhikāpi apāyakosallapakkhikāpi. Tatrupāyāti tatra tatra karaṇīye upāyabhūtā.

Tassa tikicchanatthanti accāyikassa kiccassa, bhayassa vā pariharaṇatthaṃ ṭhānuppattiyakāraṇajānanavasenevāti ṭhāne taṅkhaṇe eva uppatti etassa atthīti ṭhānuppattikaṃ, ṭhānaso uppajjanakakāraṇaṃ, tassa jānanavaseneva.

Majjanākāravasena pavattamānāti attano vatthuno madanīyatāya madassa āpajjanākārena pavattamānā uṇṇatiyo. Nirogoti arogo. Mānakaraṇanti mānassa uppādanaṃ. Yobbane ṭhatvāti yobbane patiṭṭhāya, yobbanaṃ apassāyāti attho. Sabbesampi jīvitaṃ nāma maraṇapabhaṅguraṃ dukkhānubandhañca, tadubhayaṃ anoloketvā, pabandhaṭṭhitipaccayā sulabhatañca nissāya uppajjanakamado jīvitamadoti dassetuṃ 『『ciraṃ jīvi』』ntiādi vuttaṃ.

我來直譯這段巴利文： 如"身中有發"等所說的了知稱為身的所緣，如實遍知身的生起、滅沒、味、患、出離，依如是遍知而轉起的觀道，由此斷除對身的欲貪，止息身行而得定，這一切依身門而轉起的牟尼行道諸法稱為身牟尼法。因此為顯示此義，經文以"斷除三種身惡行"等而來。其餘兩種也是這個道理。其中關於激發語和聲語而轉起的慧是語所緣智。從語的生起等遍知是語遍知。緣八十一種世間心而轉起的智是意所緣智。從其生起等遍知是意遍知，這是差別。 "增益"即從此得利益為增益，即善法的增長，故說"增益即增長"。由此失去利益為損減，即善法的減損，故說"損減即不增長"。"彼彼"即增益和損減。方便即由此趣向增益和損減。其中增長有二種：從無益的減損和有益的生起。同樣不增長有二種：從有益的減損和無益的生起。"了知彼等"即如實了知所說增長不增長種類的名為增益損減者。善巧即善能、精通。為以經文顯示此二者故說"此即所說"等。 其中"這稱為"即于這些不善法的不生與滅，善法的生起與增長的慧，這稱為增益善巧。現在為以經文顯示損減善巧故說"其中何為"等。其中"這稱為"即于這些善法的不生與滅，不善法的生起與增長的慧，這稱為損減善巧。這裡有人問：增益善巧且是慧，損減善巧如何稱為慧？如是認為"能生損減是損減善巧"，但這只是他的想法。只有有慧者才能了知"我如是作意時，未生善法不生，已生則滅。未生不善法生起，已生則增長"。他如是知已，不生未生的不善法，斷已生者。生起未生的善法，令已生者修習圓滿。如是損減善巧也是慧。"一切"即包括增益善巧分和損減善巧分。"彼處方便"即于彼彼所作成為方便。 "為其治療"即爲了除去緊急事務或危險，只依知道即時生起的因緣，即於此刻有生起故為即時生起，即立即生起的因緣，只依了知此。 "以醉態方式轉起"即依自身對象的令人陶醉性而以染著醉態方式轉起的傲慢。"無病"即健康。"造作慢"即生起慢。"住于青春"即依靠青春，即倚仗青春之義。為顯示一切生命都是死亡易壞且伴隨苦的，不觀察此二者，而依相續住立因緣的易得而生起的醉態為生命醉，故說"長壽"等。

Adhipati vuccati jeṭṭhako, issaroti attho. Tato adhipatito āgataṃ ādhipateyyaṃ. Kiṃ taṃ? Pāpassa akaraṇaṃ. Tenāha 『『ettakomhī』』tiādi. Tattha sīlādayo lokiyā eva daṭṭhabbā, tasmā vimuttiyāti lokiyavimuttiyā. Jeṭṭhakanti issaraṃ, garunti attho. Ettha ca attānaṃ, dhammañca adhipatiṃ katvā pāpassa akaraṇaṃ hiriyā vasena veditabbaṃ. Lokaṃ adhipatiṃ katvā akaraṇaṃ ottappassa vasena.

Kathāvatthūnīti kathāya pavattiṭṭhānāni. Yasmā tehi vinā kathā nappavattati, tasmā 『『kathākāraṇānī』』ti vuttaṃ. Addhāna-saddassa attho heṭṭhā vutto eva, so panatthato dhammappavattimattaṃ . Dhammā cettha khandhā eva, tabbinimuttā ca tesaṃ gati natthīti āha 『『atītaṃ dhammaṃ, atītakkhandheti attho』』ti. Ayañca addhā nāma disādi viya atthato dhammappavattiṃ upādāya paññattimattaṃ, na upādā na bhūtadhammoti tamatthaṃ dassetuṃ 『『apicā』』tiādi vuttaṃ.

『『Tamavijjhanaṭṭhena viditakaraṇaṭṭhenā』』ti saṅkhepato vuttamatthaṃ vivarituṃ 『『pubbenivāsā』』tiādi vuttaṃ. Pubbenivāsanti pubbe nivutthakkhandhe. Tamanti mohatamaṃ. Vijjhatīti vihanati, pajahatīti attho. Teneva ca paṭicchādakatamavijjhanena pubbenivāsañca viditaṃ pākaṭaṃ karotīti vijjāti. Tanti cutūpapātaṃ.

Upapattidevavisesabhāvāvaho vihāroti katvā dibbo vihāro. Nanu evaṃ aññamaññānampi dibbavihārabhāvo āpajjatīti? Na tāsaṃ sattesu hitūpasaṃhārādivasena pavattiyā savisesaṃ niddosaṭṭhena, seṭṭhaṭṭhena ca brahmavihārasamaññāya niruḷhabhāvato. Suvisuddhito paṭipakkhasamucchindanavasena araṇīyato pattabbato, ariyabhāvappattiyā vā anantaraṃ ariyo. Ariyānaṃ ayanti vā ariyo vihāro.

Sesaṃ heṭṭhā vuttanayameva.

Tikavaṇṇanā niṭṭhitā.

Catukkavaṇṇanā

我來直譯這段巴利文： "增上"稱為最勝、主宰之義。從增上而來稱為增上性。是什麼？即不作惡。故說"我如是"等。其中戒等應視為世間法，因此"解脫"即世間解脫。"最勝"即主宰，意為尊重。此中以自己和法為增上而不作惡，應依慚的力量而知。以世間為增上而不作，依愧的力量。 "論事"即談論的所依處。因為離此談論不能進行，故說"談論因"。"時分"一詞的意義前已說過，其義理即是法的轉起而已。此中諸法即是諸蘊，離此之外它們無有行處，故說"過去法，即過去蘊之義"。這個時分如方位等，就義理說依法轉起而施設而已，不是所依非實法，為顯示此義故說"又"等。 "以穿透暗義、以令知義"，為開顯此簡略所說義故說"宿住"等。"宿住"即前世所住諸蘊。"暗"即愚癡暗。"穿透"即破除，意為斷舍。正因如此穿透遮蔽之暗，令宿住明顯顯著，故為明。"彼"即死生。 因為能帶來天的特殊生起狀態的住處，故為天住。難道如此其他也成為天住嗎？不是，因為它們對眾生以利益攝受等方式轉起，以特殊無過失義和最勝義而成為梵住之名。因為極清凈，以斷除對治方式應到達，或因得聖性之後而成為聖。或為聖者所行故為聖住。 其餘如前所說方法。 三法解釋竟。 四法解釋

306.Pubbeti heṭṭhā mahāsatipaṭṭhānavaṇṇanāyaṃ.

Yo chandoti yo chandiyanavasena chando. Chandikatāti chandabhāvo, chandikaraṇākāro vā. Kattukamyatāti kattukāmatā. Kusaloti cheko kosallasambhūto . Dhammacchandoti sabhāvacchando. Ayañhi chando nāma taṇhāchando, diṭṭhichando, vīriyachando, dhammacchandoti bahuvidho. Idha kattukamyatākusaladhammacchando adhippeto. Chandaṃ janetīti taṃ chandaṃ uppādeti. Taṃ pavattento hi janeti nāma. Vāyāmaṃ karotīti payogaṃ parakkamaṃ karoti. Vīriyaṃ ārabhatīti kāyikacetasikavīriyaṃ pavatteti. Cittaṃ upatthambhetīti teneva sahajātavīriyena cittaṃ ukkhipati. Padahatīti padhānaṃ vīriyaṃ karoti. Paṭipāṭiyā panetāni padāni uppādanāsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni. Vitthāraṃ pariharanto 『『ayamettha saṅkhepo』』tiādimāha.

Chandaṃ nissāyāti 『『chandavato cetosamādhi hoti, mayhaṃ evaṃ hotī』』ti evaṃ chandaṃ nissāya chandaṃ dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā pavatto samādhi chandasamādhi. Padhānabhūtāti padhānajātā, padhānabhāvaṃ vā pattā. Saṅkhārāti catukiccasādhakaṃ sammappadhānavīriyaṃ vadati. Tehi dhammehīti yathāvuttasamādhivīriyehi upetaṃ sampayuttaṃ. Iddhiyā pādanti nipphattipariyāyena ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena 『『iddhī』』ti saṅkhyaṃ gatānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ. Yasmā purimā iddhi pacchimāya iddhiyā pādo pādakaṃ padaṭṭhānaṃ hoti, tasmā 『『iddhibhūtaṃ vā pāda』』nti ca vuttaṃ. Sesesupīti dutiyaiddhipādādīsu. Kāmañcettha janavasabhasuttepi iddhipādavicāro āgato, sopi saṅkhepato evāti āha 『『vitthāro pana…pe… dīpito』』ti.

我來為您直譯這段巴利文： 306.先前在《大念處經注》中。 "慾望"即以欲求方式的慾望。"欲性"即慾望的狀態，或是造作慾望的形態。"欲作"即欲求去做。"善巧"即熟練、源於技能。"法欲"即本性之慾。此處的欲有多種：貪慾、見欲、精進欲、法欲。這裡指的是欲作、善巧、法欲。"生起欲"即使那欲生起。確實，使之運轉即是生起。"作精進"即作努力、奮進。"發起精進"即運轉身心的精進。"支撐心"即以俱生的精進提升心。"精勤"即作主要的精進。這些詞依次應當與生起、習行、修習、多作、持續作結合。為避繁瑣而說"此中略說"等。 "依止欲"即"具欲者有心定，我如是"，如此依止欲，以欲為主導、為首、為先導而轉起的定即是欲定。"成為主導"即成為主要，或達到主要狀態。"行"即說成就四種作用的正精進。"以彼諸法"即以所說的定與精進相應。"神足"即以成就意義上的成就義，或以"眾生依此成就、增長、達到卓越"此義，稱為"神通"的近行定等善心相應的欲定精進行的立足處義。因為前神通是后神通的基礎、立足點、根據，所以也說"或成為神通之足"。"其餘諸處"即在第二神足等處。雖然在《阇那婆塞經》中也有神足的探討，那也是略說，所以說"詳細......等......已說明"。

307.Diṭṭhadhammo vuccati paccakkhabhūto attabhāvoti āha 『『imasmiṃyeva attabhāve』』ti. Sukhavihāratthāyāti nikkilesatāya nirāmisena sukhena viharaṇatthāya. Phalasamāpattijhānānīti cattāripi phalasamāpattijhānāni. Aparabhāgeti āsavakkhayādhigamato aparabhāge. Nibbattitajjhānānīti adhigatarūpārūpajjhānāni.

Sūriyacandapajjotamaṇiādīnanti pajjotaggahaṇena padīpaṃ vadati. Ādi-saddena ukkāvijjulatādīnaṃ saṅgaho. Ālokoti manasi karotīti sūriyacandālokādiṃ divā, rattiñca upaladdhaṃ yathāladdhavaseneva manasi karoti citte ṭhapeti. Tathāva naṃ manasi karoti, yathāssa subhāvitālokakasiṇassa viya kasiṇāloko yadicchakaṃ yāvadicchakaṃ. So āloko rattiyaṃ upatiṭṭhati, yena tattha divāsaññaṃ ṭhapeti divā viya vigatathinamiddho hoti. Tenāha 『『yathā divā tathā ratti』』nti. Yathā rattiṃ āloko diṭṭhoti yathā rattiyā candālokādiāloko diṭṭho upaladdho. Evameva divā manasi karotīti rattiṃ diṭṭhākāreneva divā taṃ ālokaṃ manasi karoti citte ṭhapeti. Apihitenāti thinamiddhapidhānena na pihitena. Anaddhenāti asañchāditena. Saobhāsanti sañāṇobhāsaṃ. Thinamiddhavinodanaālokopi vā hotu kasiṇālokopi vā parikammālokopi vā, upakkilesāloko viya sabbāyaṃ āloko ñāṇasamuṭṭhāno vāti. Ñāṇadassanapaṭilābhatthāyāti dibbacakkhuñāṇapaṭilābhatthāya. Dibbacakkhuñāṇañhi rūpagatassa dibbassa, itarassa ca dassanaṭṭhena idha 『『ñāṇadassana』』nti adhippetaṃ. 『『Ālokasaññaṃ manasi karotī』』ti ettha vuttaāloko thinamiddhavinodanaāloko. Parikammaālokoti dibbacakkhuñāṇāya parikammakaraṇavasena pavattitaāloko. Tattha purimassa vasena 『『khīṇāsavassā』』ti visesetvā vuttaṃ. Tassa hi thinamiddhaṃ suppahīnaṃ hoti, na aññesaṃ. Dutiyassa vasena 『『tasmiṃ vā āgatepī』』tiādi vuttaṃ. Tattha tasminti dibbacakkhuñāṇe. Āgatepīti paṭiladdhepi. Anāgatepīti appaṭiladdhepi. Yasmā tathārūpassa pādakajjhānasseva vasena parikammaālokassa sambhavo, yato taṃ parisuddhapariyodātatādiguṇavisesupasaṃhitaṃ, tasmā āha 『『pādaka…pe… bhāvetīti vutta』』nti.

Sattaṭṭhānikassāti 『『abhikkante paṭikkante sampajānakārī hotī』』tiādinā (dī. ni. 1.214; 2.69; ma. ni.

我來為您直譯這段巴利文： 307.現法被稱為現實存在的自身，所以說"在此生中"。"為安樂住"即為無煩惱而住于無染之樂。"果定禪"即四種果定禪。"後分"即在漏盡證得之後的時分。"所生禪"即已證得的色無色禪。 "日月光明寶等"中，以"光明"一詞說燈。"等"字包含火把、閃電等。"作意光明"即對日月光明等，于晝夜所得到的，如實作意、安置於心。如此作意它，如同善修光明遍的遍光一樣，隨欲隨量。那光明在夜間現起，由此建立晝想，如同白天一樣遠離昏沉睡眠。因此說"如晝如夜"。"如夜見光明"即如夜間所見、所得的月光等光明。"如是于晝作意"即如夜間所見相，于晝間作意、安置那光明於心中。"無覆"即無昏沉睡眠所覆。"無遮"即無遮蔽。"有光輝"即有智慧光輝。無論是去除昏沉睡眠的光明，還是遍處光明，或是準備光明，或是隨煩惱光明，這一切光明都是由智慧生起的。"為得智見"即為得天眼智。因為天眼智對於天界色和其他的見義，這裡意指"智見"。在"作意光明想"中所說的光明是去除昏沉睡眠的光明。"準備光明"即為得天眼智而作準備所生起的光明。其中依前者而特別說"漏盡者"。因為他的昏沉睡眠已善斷除，其他人則不然。依後者而說"于彼已得"等。其中"于彼"即于天眼智。"已得"即已獲得。"未得"即未獲得。因為如是的基礎禪才能生起準備光明，由此具足清凈、光潔等功德殊勝，所以說"已說......等......修習基礎"。 "七處"即如"於前進後退正知而作"等。

1.102) vuttassa sattaṭṭhānikassa. Satipi sekkhānaṃ pariññātabhāve ekantato pariññātavatthukā nāma arahanto evāti vuttaṃ 『『khīṇāsavassa vatthu viditaṃ hotī』』tiādi. Vatthārammaṇaviditatāyāti vatthuno, ārammaṇassa ca yāthāvato viditabhāvena. Yathā hi sappapariyesanaṃ carantena tassa āsaye vidite sopi vidito eva ca hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ vedanāya āsayabhūte vatthumhi, ārammaṇe ca vidite ādikammikassapi vedanā viditā eva hoti salakkhaṇato, sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā, pageva pariññātavatthukassa khīṇāsavassa. Tassa hi uppādakkhaṇepi ṭhitikkhaṇepi bhaṅgakkhaṇepi vedanā viditā pākaṭā honti. Tenāha 『『evaṃ vedanā uppajjantī』』tiādi. Nidassanamattañcetaṃ, yadidaṃ pāḷiyaṃ vedanāsaññāvitakkaggahaṇanti dassento 『『na kevala』』ntiādimāha , tena avasesato sabbadhammānampi uppādādito viditabhāvaṃ dasseti.

Idāni na kevalaṃ khaṇato eva, atha kho paccayatopi aniccāditopi na kevalaṃ khīṇāsavānaṃyeva vasena, atha kho ekaccānaṃ sekkhānampi vasena vedanādīnaṃ viditabhāvaṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Tattha avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhavirodhī hi uppādo atthibhāvavācakopi hotīti tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave vedanāya uppādo hotīti attho. Avijjādīhi atītakālikādīhi tesaṃ sahakāraṇabhūtāni uppādādīnipi gahitānevāti veditabbaṃ. Vedanāya pavattipaccayesu phassassa balavabhāvato so eva gahito 『『phassasamudayā』』ti. Tasmiṃ pana gahite pavattipaccayatāsāmaññena vatthārammaṇādīnipi gahitāneva hontīti sabbassāpi vedanāya anavasesato paccayato udayadassanaṃ vibhāvitanti daṭṭhabbaṃ. 『『Nibbattilakkhaṇa』』ntiādinā khaṇavasena udayadassanamāha. Uppajjati etasmāti uppādo, uppajjanaṃ uppādoti paccayalakkhaṇaṃ, khaṇalakkhaṇañca ubhayaṃ ekajjhaṃ gahetvā āha 『『evaṃ vedanāya uppādo vidito hotī』』ti.

Aniccato manasi karototi vedanā nāmāyaṃ anaccantikatāya ādiantavatī udayabbayaparicchinnā khaṇabhaṅgurā tāvakālikā, tasmā 『『aniccā』』ti aniccato manasi karoto. Tassā khayato, vayato ca upaṭṭhānaṃ viditaṃ pākaṭaṃ hoti. Dukkhato manasi karototi aniccattā eva vedanā udayabbayapaṭipīḷitatāya, dukkhamatāya, dukkhavatthutāya ca 『『dukkhā』』ti manasi karoto bhayato bhāyitabbato tassā upaṭṭhānaṃ viditaṃ pākaṭaṃ hotīti. Tathā aniccattā, dukkhattā eva ca vedanā attarahitā asārā nissārā avasavattinī tucchāti vedanaṃ anattato manasi karoto suññato rittato asāmikato upaṭṭhānaṃ viditaṃ pākaṭaṃ hoti. 『『Khayato』』tiādi vuttasseva atthassa nigamanaṃ. Tasmā vedanaṃ khayato bhayato suññato jānātīti atthavasena vibhattipariṇāmo veditabbo. Avijjānirodhā vedanānirodhoti aggamaggena avijjāya anuppādanirodhato vedanāya anuppādanirodho hoti paccayābhāve abhāvato. Sesaṃ samudayavāre vuttanayānusārena veditabbaṃ. Idha samādhibhāvanāti sikhāppattā ariyānaṃ vipassanāsamādhibhāvanā. Tassā pādakabhūtā jhānasamāpatti veditabbā.

Vuttanayameva mahāpadāne (dī. ni. 2.62).

我來為您直譯這段巴利文： 在"七處"中所說的七處。雖然有學聖者也有遍知，但唯有阿羅漢才是完全遍知諸事者，所以說"漏盡者知明所緣"等。"知明事與所緣"即如實了知事物與所緣。如同尋找蛇者，若知其住處，由咒藥力量易於捕捉故，即知彼蛇。如是，對於初學者，若知vedanā（受）所依之事及所緣，由於易於把握其自相和共相，受即為所知，更何況是遍知諸事的漏盡者。對他而言，在生時、住時、滅時，受都是明白顯現的。因此說"如是受生起"等。這只是舉例，即經中所說的受、想、尋的把握，所以說"不僅"等，由此顯示餘下一切法也都從生起等為所知。 現在不僅從剎那，也從緣及無常等，不僅就漏盡者而言，也就某些有學聖者而言，顯示受等為所知，所以說"又"等。其中"由無明集"即由無明生起、存在之義。因為生起與滅相違，也表示存在，所以目前世無明存在時，此世受即生起，是此義。應知無明等過去等及其俱有因的生起等也都包含在內。在受的轉起諸緣中，觸最有力，所以說"由觸集"。當取彼時，由轉起因的共相，事、所緣等也都包含在內，應見這顯示了受的一切因緣無餘的生起。以"生相"等說明從剎那的生起。從此生起為生起，生起為生起，說明因相和剎那相兩者合說"如是受的生起為所知"。 "作意無常"即此受因非恒常故有始有終，為生滅所限，剎那破壞，暫時存在，所以作意"無常"。對他而言，從滅與壞現起為所知、明顯。"作意苦"即因無常故為生滅所逼迫，有苦性，為苦事，所以作意"苦"，從可怖畏處，對他而言現起為所知、明顯。如是，因無常、苦故，受無我，無實質，無精要，不自在，空虛，所以作意受為無我，從空、虛、無主現起為所知、明顯。"從滅"等是對已說義的總結。所以應知依義理轉變格位為"知受從滅、從怖畏、從空"。"由無明滅故受滅"即由無上道使無明不生滅故，受不生滅，因為無因則無果。其餘應依集說的方法了知。這裡"修定"即聖者們達到頂點的觀定修習。應知那是以禪定為基礎。 在《大本經》中已說此法。

308.Pamāṇaṃ aggahetvāti asubhabhāvanā viya padesaṃ aggahetvā. Ekasmimpi satte pamāṇāggahaṇena anavasesapharaṇena. Natthi etāsaṃ gahetabbaṃ pamāṇanti hi appamāṇā, appamāṇā eva appamaññā.

Apassayitabbaṭṭhena apassenāni, idha bhikkhu yāni apassāya tisso sikkhā sikkhituṃ samattho hoti, tesameva adhivacanaṃ. Tāni panetāni paccayānaṃ saṅkhāya sevitā adhivāsanakkhanti, vajjanīyavajjanaṃ, vinodetabbavinodanañca. Tenāha 『『saṅkhāyekaṃ adhivāsetī』』tiādi . Tattha sammadeva khāyati upaṭṭhāti paṭibhātīti saṅkhā, ñāṇanti āha 『『saṅkhāyāti ñāṇenā』』ti. Saṅkhāya sevitā nāma yaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tassa sevanāti āha 『『sevitabbayuttakameva sevatī』』ti. Adhivāsanādīsupi eseva nayo. Anto pavisitunti abbhantare attano citte pavattituṃ na deti.

Ariyavaṃsacatukkavaṇṇanā

309.Vaṃsa-saddo 『『piṭṭhivaṃsaṃ atikkamitvā nisīdatī』』tiādīsu dvinnaṃ dvinnaṃ gopānasīnaṃ sandhānaṭṭhāne ṭhapetabbadaṇḍake āgato.

『『Vaṃso visālova yathā visatto,

Puttesu dāresu ca yā apekkhā;

Vaṃse kaḷīrova asajjamāno,

Eko care khaggavisāṇakappo』』tiādīsu. (apa. 1.1.94);

Akaṇḍake. 『『Bherisaddo mudiṅgasaddo vaṃsasaddo kaṃsatāḷasaddo』』tiādīsu tūriyavisese, yo 『『veṇū』』 tipi vuccati. 『『Abhinnena piṭṭhivaṃsena mato hatthī』』tiādīsu hatthiādīnaṃ piṭṭhivemajjhe padese. 『『Kulavaṃsaṃ ṭhapessāmī』』tiādīsu (dī. ni. 3.267) kulavaṃse. 『『Vaṃsānurakkhako paveṇīpālako』』tiādīsu (visuddhi. 1.42) guṇānupubbiyaṃ guṇānaṃ pabandhappavattiyaṃ. Idha pana catupaccayasantosabhāvanārāmatāsaṅkhātaguṇānaṃ pabandhe daṭṭhabbo. Tassa pana vaṃsassa kulanvayaṃ, guṇanvayañca nidassanavasena dassetuṃ 『『yathā hī』』tiādi vuttaṃ. Tattha khattiyavaṃsoti khattiyakulanvayo . Eseva nayo sesapadesupi. Samaṇavaṃso pana samaṇatanti samaṇapaveṇī. Mūlagandhādīnanti ādi-saddena yathā sāragandhādīnaṃ saṅgaho, evamettha gorasādīnampi saṅgaho daṭṭhabbo. Dutiyena pana ādi-saddena kāsikavatthasappimaṇḍādīnaṃ. Ariya-saddo amilakkhūsupi manussesu vattati, yesaṃ pana nivāsanaṭṭhānaṃ 『『ariyaṃ āyatana』』nti vuccati. Yathāha 『『yāvatā, ānanda, ariyaṃ āyatana』』nti (dī. ni. 2.152; udā. 76) lokiyasādhujanesupi 『『ye hi vo ariyā parisuddhakāyakammantā…pe… tesaṃ ahaṃ aññataro』』tiādīsu (ma. ni.

我來為您直譯這段巴利文： 308.不取量即如不凈修習一樣不取部分。對一個有情也不取量而遍滿無餘。因為它們沒有可取的量故為無量，無量即為無量心。 以依靠義為依止，這裡比丘依靠它們能夠修學三學，是它們的代名。這些即是思擇所依之事、忍耐所忍、應避之避、應除之除。因此說"思擇而忍耐一事"等。其中，完全顯現、呈現、明瞭為思擇，即智，所以說"思擇即以智"。思擇所依即依止什麼使不善法減少、善法增長，那即是依止，所以說"只依止應依止的"。對忍耐等也是這個方法。"入內"即不讓它在內心中轉起。 聖種四法註釋 309"種"字在"跨越脊樑而坐"等處，指在兩個椽木相接處所置的橫木。 在"如同附著的竹種，對子女妻子的期待，如竹芽不執著，獨行如犀角"等處，指無節的。在"鼓聲、小鼓聲、笛聲、銅鑼聲"等處，指樂器的種類，也稱為"竹管"。在"死象脊樑未斷"等處，指象等脊背中央處。在"我將建立家族傳統"等處，指家族傳統。在"守護傳統、維護傳承"等處，指功德相續、功德相傳。這裡應見為四資具知足、樂修習等功德的相續。爲了以譬喻顯示那傳統的家族相續和功德相續，所以說"如"等。其中"剎帝利種"即剎帝利家族相續。其餘詞也是這樣。但"沙門種"是沙門系統、沙門傳承。"根香等"中，"等"字包含心材香等，這裡也應見包含乳製品等。第二個"等"字包含迦尸布、醍醐等。"聖"字用於非邊地人類中，他們的居住處稱為"聖地"。如說："阿難，凡是聖地"。在世間善人中也用，如"凡是聖者，身業清凈......我是其中之一"等。

1.35). Idha pana ye 『『ārakā kilesehī』』tiādinā laddhanibbacanā paṭividdhaariyasaccā, te eva adhippetāti dassetuṃ 『『ke pana te ariyā』』ti pucchaṃ katvā 『『ariyā vuccantī』』tiādi vuttaṃ.

Tattha ye mahāpaṇidhānakappato paṭṭhāya yāvāyaṃ kappo, etthantare uppannā sammāsambuddhā, te tāva sarūpato dassetvā tadaññepi sammāsambuddhe, paccekabuddhe, buddhasāvake ca saṅgahetvā anavasesato ariye dassetuṃ 『『apicā』』tiādi vuttaṃ. Tattha yāva sāsanaṃ na antaradhāyati, tāva satthā dharati eva nāmāti imameva bhagavantaṃ, ye cetarahi buddhasāvakā, te ca sandhāya paccuppannaggahaṇaṃ. Tasmiṃ tasmiṃ vā kāle te te paccuppannāti ce, atītānāgataggahaṇaṃ na kattabbaṃ siyā. Idāni yathā bhagavā 『『dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ chachakkānī』』ti chakkadesanāya (ma. ni. 3.420) aṭṭhahi padehi vaṇṇaṃ abhāsi, evaṃ mahāariyavaṃsadesanāya ariyānaṃ vaṃsānaṃ 『『cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā na saṅkīyanti na saṅkīyissanti appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhī』』ti (a. ni.

我來為您直譯這段巴利文： 這裡是以"遠離煩惱"等得到詞義解釋，已通達聖諦者為所指，為顯示這點，提出"誰是聖者"的問題后說"聖者是"等。 其中，首先顯示從大誓願劫以來直到此劫期間所出現的諸正等覺者的本相，然後爲了顯示包括其他正等覺者、獨覺者、佛弟子等一切聖者無餘，所以說"又"等。其中，只要教法未滅，導師就仍然住世，所以現在這位世尊和現在的佛弟子們，稱為"現在"。若在各個時期他們都是現在的話，就不應該說過去未來。現在如世尊說："諸比丘，我將為你們說法，初善、中善、后善，有義有文，顯示完全圓滿清凈的梵行，即是六六法"，以八句讚歎六法教說。如是對大聖種教說中聖者之種說："諸比丘，此四聖種是最上、久知、傳統、古來、未雜染、前所未雜染、現在不雜染、將來不會雜染、不為沙門、婆羅門、智者所訶責"。

4.28) yehi navahi padehi vaṇṇaṃ abhāsi, tāni tāva ānetvā thomanāvaseneva vaṇṇento 『『te kho panete』』tiādimāha. Aggāti jānitabbā sabbavaṃsehi seṭṭhabhāvato, seṭṭhabhāvasādhanato ca. Dīgharattaṃ pavattāti jānitabbā rattaññūhi, buddhādīhi tehi ca tathā anuṭṭhitattā. Vaṃsāti jānitabbā buddhādīnaṃ ariyānaṃ vaṃsāti jānitabbā. Porāṇāti purātanā. Na adhunuppattikāti na adhunātanā. Asaṃkiṇṇāti na khittā na chaḍḍitā. Tenāha 『『anapanītā』』ti. Na apanītapubbāti na chaḍḍitapubbā tissannaṃ sikkhānaṃ paripūraṇūpāyabhāvato na paricattapubbā. Tato eva idānipi na apanīyanti, anāgatepi na apanīyissanti. Ye dhammasabhāvassa vijānaneva viññū samitapāpasamaṇā ceva bāhitapāpabrāhmaṇā ca, tehi appaṭikuṭṭhā appaṭikkhittā. Ye hi na paṭikkositabbā, te aninditabbā agarahitabbā. Apariccajitabbatāya appaṭikkhipitabbā hontīti.

Santuṭṭhoti ettha yathādhippetasantosameva dassento 『『paccayasantosavasena santuṭṭho』』ti vuttaṃ. Jhānavipassanādivasenapi idha bhikkhuno santuṭṭhatā hotīti. Itarītarenāti itarena itarena. Itara-saddoyaṃ aniyamavacano, dvikkhattuṃ vuccamāno yaṃkiñci-saddehi samānattho hotīti vuttaṃ 『『yena kenacī』』ti. Svāyaṃ aniyamavācitāya eva yathā thūlādīnaṃ aññataravacano, evaṃ yathāladdhādīnampi aññataravacanoti tattha dutiyapakkhasseva idha icchitabhāvaṃ dassento 『『atha kho』』tiādimāha . Nanu ca yathāladdhādayopi thūlādayo eva? Saccametaṃ, tathāpi atthi viseso. Yo hi yathāladdhesu thūlādīsu santoso, so yathālābhasantoso eva, na itaro. Na hi so paccayamattasannissayo icchito, atha kho attano kāyabalasāruppabhāvasannissayopi. Thūladukādayo ca tayopi cīvare labbhanti. Majjhimo catupaccayasādhāraṇo, pacchimo pana cīvare, senāsane ca labbhatīti daṭṭhabbaṃ. 『『Ime tayo santose』』ti idaṃ sabbasaṅgāhikavasena vuttaṃ. Ye hi parato gilānapaccayaṃ piṇḍapāte eva pakkhipitvā cīvare vīsati, piṇḍapāte pannarasa, senāsane pannarasāti samapaṇṇāsasantosā vuccanti, te sabbepi yathārahaṃ imesu eva tīsu santosesu saṅgahaṃ samosaraṇaṃ gacchantīti.

我來為您直譯這段巴利文： 以這九句讚歎，首先引述並以稱讚方式解說其義，所以說"此等"等。"最上"即應知是一切傳統中最殊勝，因為成就最殊勝性。"久知"即應知是長時相傳，因為佛等如是修習。"傳統"即應知是佛等聖者的傳統。"古來"即古老的，"非近時生"即非現代的。"未雜染"即未被拋棄、未被捨棄，所以說"未被除去"。"前所未雜染"即前所未捨棄，因為是完成三學的方法而未曾被放棄。由此現在也不被除去，未來也不會被除去。不被"知法本性的智者"即止息惡的沙門和除惡的婆羅門所訶責、所排斥。因為不應被排斥的即是不應被責難、不應被呵責。因為不應放棄故不應排斥。 "知足"中，為顯示所意指的知足，所以說"依資具知足而知足"。這裡比丘的知足也依禪定、觀智等。"以任何"即以這個那個。此"其他"字表示不確定，重複兩次與"任何"字同義，所以說"以任何"。這不確定性既表示粗等的任一，也表示隨所得等的任一，為顯示這裡只要求后一類，所以說"然而"等。難道隨所得等不就是粗等嗎？這是事實，但仍有差別。因為對隨所得的粗等知足，那只是隨所得知足，不是其他。因為所要的不只是依資具而已，還依自身體力適宜。粗等三種在衣服中可得。中等通於四資具，最後則在衣服和住處中可得。"此三種知足"是就總括而言。因後面把藥品包含在食物中后說衣服二十種，食物十五種，住處十五種，共五十種知足，這一切都隨宜攝入這三種知足中。

Cīvaraṃ jānitabbanti 『『idaṃ nāma cīvaraṃ kappiya』』nti jātito cīvaraṃ jānitabbaṃ. Cīvarakkhettanti cīvarassa uppattikkhettaṃ. Paṃsukūlanti paṃsukūlacīvaraṃ, paṃsukūlalakkhaṇappattaṃ cīvaraṃ jānitabbanti attho. Cīvarasantosoti cīvare labbhamāno sabbo santoso jānitabbo.Cīvarapaṭisaṃyuttāni dhutaṅgāni jānitabbāni, yāni tosanto cīvarasantosena sammadeva santuṭṭho hotīti. Khomakappāsikakoseyyakambalasāṇabhaṅgāni khomādīni. Tattha khomaṃ nāma khomasuttehi vāyitaṃ khomapaṭacīvaraṃ, tathā sesānipi. Sāṇanti sāṇavākasuttehi katacīvaraṃ. Bhaṅganti pana khomasuttādīni sabbāni ekaccāni vomissetvā katacīvaraṃ. 『『Bhaṅgampi vākamayamevā』』ti keci. Chāti gaṇanaparicchedo. Yadi evaṃ ito aññā vatthajāti natthīti? No natthi, sā pana etesaṃ anulomāti dassetuṃ 『『dukūlādīnī』』tiādi vuttaṃ. Ādi-saddena paṭṭuṇṇaṃ, somārapaṭṭaṃ, cīnapaṭṭaṃ , iddhijaṃ, devadinnanti etesaṃ saṅgaho. Tattha dukūlaṃ sāṇassa anulomaṃ vākamayattā. Paṭṭuṇṇadese sañjātavatthaṃ paṭṭuṇṇaṃ. 『『Paṭṭuṇṇaṃ koseyyaviseso』』ti hi amarakose vuttaṃ. Somāradese, cīnadese ca jātavatthāni somāracīnapaṭṭāni. Paṭṭuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhijaṃ ehibhikkhūnaṃ puññiddhiyā nibbattaṃ cīvaraṃ, taṃ khomādīnaṃ aññataraṃ hotīti tesameva anulomañca. Devatāhi dinnaṃ cīvaraṃ devadinnaṃ, taṃ kapparukkhe nibbattaṃ jāliniyā devakaññāya anuruddhattherassa dinnavatthasadisaṃ, tampi khomādīnaṃyeva anulomaṃ hoti tesu aññatarabhāvato. Imānīti antogadhāvadhāraṇavacanaṃ, imāni evāti attho. Buddhādīnaṃ paribhogayogyatāya kappiyacīvarāni.

Idāni avadhāraṇena nivattitāni ekadesena dassetuṃ 『『kusacīra』』ntiādi vuttaṃ. Tattha kusatiṇehi, aññehi vā tādisehi tiṇehi katacīvaraṃ kusacīraṃ. Potakīvākādīhi vākehi katacīvaraṃ vākacīraṃ. Catukkoṇehi, tikoṇehi vā phalakehi katacīvaraṃ phalakacīraṃ. Manussānaṃ kesehi katakambalaṃ kesakambalaṃ. Cāmarīvālaassavālādīhi kataṃ vālakambalaṃ. Makacitantūhi vāyito potthako. Cammanti migacammādi yaṃ kiñci cammaṃ. Ulūkapakkhehi ganthetvā katacīvaraṃ ulūkapakkhaṃ. Bhujatacādimayaṃ rukkhadussaṃ, tirīṭakanti attho. Sukhumatarāhi latāvākehi vāyitaṃ latādussaṃ. Erakavākehi kataṃ erakadussaṃ. Tathā kadalidussaṃ. Sukhumehi veḷuvilīvehi kataṃ veḷudussaṃ. Ādi-saddena vakkalādīnaṃ saṅgaho. Akappiyacīvarāni titthiyaddhajabhāvato.

Aṭṭhannañca mātikānaṃ vasenāti 『『sīmāya deti, katikāya detī』』tiādinā (mahāva. 379) āgatānaṃ aṭṭhannaṃ cīvaruppattimātikānaṃ vasena. Cīvarānaṃ paṭilābhakkhettadassanatthañhi bhagavatā 『『aṭṭhimā, bhikkhave, mātikā』』tiādinā mātikā ṭhapitā. Mātikāti hi mātaro cīvaruppattijanikāti. Sosānikanti susāne patitakaṃ. Pāpaṇikanti āpaṇadvāre patitakaṃ. Rathiyanti puññatthikehi vātapānantarena rathikāya chaḍḍitacoḷakaṃ. Saṅkārakūṭakanti saṅkāraṭṭhāne chaḍḍitacoḷakaṃ. Sinānanti nhānacoḷaṃ, yaṃ bhūtavejjehi sīsaṃ nhāpetvā 『『kāḷakaṇṇīcoḷaka』』nti chaḍḍetvā gacchanti. Titthanti titthacoḷakaṃ sinānatitthe chaḍḍitapilotikā. Aggidaḍḍhanti agginā daḍḍhappadesaṃ. Tañhi manussā chaḍḍenti. Gokhāyitakādīni pākaṭāneva. Tānipi hi manussā chaḍḍenti.

我來為您直譯這段巴利文： "應知衣"即應知"此衣是適合的"，應從種類知衣。"衣地"即衣的生起之地。"糞掃衣"即糞掃衣，應知具有糞掃衣特徵的衣。"衣知足"即應知在衣中所得的一切知足。應知與衣有關的頭陀支，滿足它們即是以衣知足而完全知足。 麻、棉、絲、毛、麻纖維、混合布即麻等。其中"麻"是用麻線織成的麻布衣，其他也是如此。"麻纖維"是用麻皮線製成的衣。"混合布"是用麻線等所有或部分混合製成的衣。有人說"混合布也是麻制的"。"六"是數量的限定。如果這樣，除此之外就沒有其他布料了嗎？不是沒有，為顯示其他布料與這些相類，所以說"細布等"。"等"字包括貝多羅布、蘇摩羅布、中國布、神變所生、天人所賜。其中細布與麻纖維相類因為是麻制。貝多羅地方所產的布為貝多羅布。因為在《不死詞典》中說"貝多羅布是絲的一種"。蘇摩羅地方和中國所產的布為蘇摩羅布和中國布。貝多羅布等三種與絲相類因為是蟲所產絲線所制。神變所生是"善來比丘"的福德神變所生的衣，那是麻等之一故與它們相類。天人所賜的衣是天賜，如如意樹所生的天女賈莉妮贈與阿那律長老的衣，那也與麻等相類因為是其中之一。"這些"是含攝限定之詞，即僅是這些之義。因適合佛等使用故為適合的衣。 現在為顯示被限定所排除的部分，所以說"茅衣"等。其中用茅草或其他類似草製成的衣為茅衣。用波塔基樹皮等樹皮製成的衣為樹皮衣。用四角或三角木板製成的衣為木板衣。用人發製成的毯為發毯。用牦牛尾、馬尾等製成的為尾毯。用蚊絲織成的為麻布。皮即鹿皮等任何皮。用貓頭鷹羽編織成的衣為貓頭鷹羽衣。樹皮等所制的樹布，即樹皮布。用細藤皮織成的為藤布。用茅草皮製成的為茅布。同樣有芭蕉布。用細竹條製成的為竹布。"等"字包括樹皮等。這些是不適合的衣因為是外道標誌。 "依八種來源"即依"在界內給，依規定給"等所說的八種衣來源。為顯示衣的獲得處，世尊說"諸比丘，這八種來源"等而立定來源。"來源"即母，是衣生起的生母。"墓地衣"即丟在墓地的。"店前衣"即丟在店門前的。"路衣"即福德人通過窗戶扔在路上的破布。"垃圾堆衣"即丟在垃圾處的破布。"

Dhajaṃ ussāpetvāti nāvaṃ ārohantehi vā yuddhaṃ pavisantehi vā dhajayaṭṭhiṃ ussāpetvā tattha baddhaṃ pārutacīvaraṃ, tehi chaḍḍitanti adhippāyo.

Sādakabhikkhunāti gahapaticīvarassa sādiyanabhikkhunā. Ekamāsamattanti cīvaramāsasaññitaṃ ekamāsamattaṃ. Vitakketuṃ vaṭṭati, na tato paranti adhippāyo. Sabbassāpi hi taṇhāniggahatthāya sāsane paṭipattīti. Paṃsukūliko addhamāseneva karotīti aparapaṭibaddhattā paṭilābhassa. Itarassa pana parapaṭibaddhattā māsamattaṃ anuññātaṃ. Iti māsaddha…pe… vitakkasantoso vitakkanassa parimitakālikattā.

Mahātheraṃ tattha attano sahāyaṃ icchantopi garugāravena gāmadvāraṃ 『『bhante gamissāmi』』 iccevamāha. Mahātheropissa ajjhāsayaṃ ñatvā 『『ahaṃ pāvuso gamissāmī』』ti āha. 『『Imassa bhikkhuno vitakkassa avasaro mā hotū』』ti pañhaṃ pucchamāno gāmaṃ pāvisi. Uccārapalibuddhoti uccārena pīḷito. Tadā bhagavato dukkarakiriyānussaraṇamukhena tathāgate uppannapītisomanassavegassa balavabhāvena kilesānaṃ vikkhambhitattā tasmiṃyeva…pe… tīṇi phalāni patto.

『『Kattha labhissāmī』』ti cintanāpi lābhāsāpubbikāti tathā 『『acintetvā』』ti vuttaṃ, 『『sundaraṃ labhissāmi, manāpaṃ labhissāmī』』ti evamādicintanāya kā nāma kathā. Kathaṃ pana vattabbanti āha 『『kammaṭṭhānasīseneva gamana』』nti, tena cīvaraṃ paṭicca kiñcipi na cintetabbaṃ evāti dasseti.

Apesalo appatirūpāyapi pariyesanāya paccayo bhaveyyāti 『『pesalaṃ bhikkhuṃ gahetvā』』ti vuttaṃ.

Āhariyamānanti susānādīsu patitakaṃ vatthaṃ 『『ime bhikkhū paṃsukūlapariyesanaṃ carantī』』ti ñatvā kenaci purisena tato ānīyamānaṃ.

Evaṃ laddhaṃ gaṇhantassāpīti evaṃ paṭilābhasantosaṃ akopetvāva laddhaṃ gaṇhantassāpi. Attano pahonakamattenevāti yathāladdhānaṃ paṃsukūlavatthānaṃ ekapaṭṭadupaṭṭānaṃ atthāya attano pahonakapamāṇeneva, avadhāraṇena uparipaccāsaṃ nivatteti.

Gāme bhikkhāya āhiṇḍantena sapadānacārinā viya dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanaṃ nāma cīvaraloluppassa dūrasamussāritattā.

Yāpetunti attabhāvaṃ pavattetuṃ.

Dhovanupagenāti dhovanayoggena.

Paṇṇānīti ambajambādipaṇṇāni.

Akopetvāti santosaṃ akopetvā . Pahonakanīhārenevāti antaravāsakādīsu yaṃ kātukāmo, tassa pahonakaniyāmeneva yathāladdhaṃ thūlasukhumādiṃ gahetvā karaṇaṃ.

Timaṇḍalapaṭicchādanamattassevāti 『『nivāsanaṃ ce nābhimaṇḍalaṃ; jāṇumaṇḍalaṃ, itaraṃ ce galavāṭamaṇḍalaṃ, jāṇumaṇḍala』』nti evaṃ timaṇḍalapaṭicchādanamattasseva karaṇaṃ; taṃ pana atthato tiṇṇaṃ cīvarānaṃ heṭṭhimantena vuttaparimāṇameva hoti.

Avicāretvāti na vicāretvā.

Kusibandhanakāleti maṇḍalāni yojetvā sibbanakāle. Sattavāreti sattasibbanavāre.

Kappabinduapadesena kassaci vikārassa akaraṇaṃ kappasantoso.

Sītapaṭighātādi atthāpattito sijjhatīti mukhyameva cīvaraparibhoge payojanaṃ dassetuṃ 『『hirikopīnapaṭicchādanamattavasenā』』ti vuttaṃ. Tenāha bhagavā 『『yāvadeva hirikopīnapaṭicchādanattha』』nti (ma. ni. 1.23; a. ni.

我來為您直譯這段巴利文： "豎立旗幟"即登船者或參戰者豎起旗桿，繫在上面的覆蓋衣，為他們所棄，是此意。 "欲求比丘"即欲求居士衣的比丘。"一個月"即所謂衣月的一個月左右。可以思考，不能超過那個期限，是此意。因為一切修行都是爲了降伏渴愛。糞掃衣者半月就做，因為獲得不依他人。另一種則因依他人故允許一個月。如是月半......思考知足是因為思考的時限有限。 長老雖然想要他在那裡作為自己的伴侶，但因為尊重所以在村門口只說"尊者，我要去"。長老知道他的意向后說"賢友，我要去"。爲了"不要讓這比丘有思考的機會"，一邊問問題一邊進入村莊。"被大便所阻"即被大便所逼迫。那時因憶念世尊苦行而對如來生起強烈的喜悅，由於煩惱被鎮伏，就在那裡......證得三果。 "在哪裡能得到"這樣的思考也是基於對利養的期望，所以說"不思考"，更不用說"將得到好的，將得到適意的"這樣的思考。但應該如何行動呢？說"只以業處為首而行"，由此顯示對於衣服完全不應思考。 不端正者可能成為不適當尋求的因緣，所以說"帶上端正比丘"。 "被帶來"即有人知道"這些比丘在尋找糞掃衣"，從墓地等處拿來的衣。 "如是得到時也"即不破壞得到知足而獲得時也。"只以自己所需量"即對於所得糞掃衣做一層或兩層只以自己所需的量，以限定詞排除對更多的期望。 在村中乞食時如次第乞食者一樣依門戶次第而行，稱為避免貪求，因為衣服的貪求已被遠遠拋棄。 "維持"即維持自身。 "適合洗"即適合清洗。 "葉"即芒果、蒲桃等樹葉。 "不破壞"即不破壞知足。"以所需方式"即對於內衣等想要製作什麼，以其所需方式取用所得的粗細等衣料而製作。 "只遮三輪"即"下衣遮臍輪和膝輪，其他遮頸輪和膝輪"，如是隻做遮三輪；這實際上就是三衣的最小尺寸。 "不思量"即不考慮。 "縫邊時"即連線圓片縫製時。"七道"即七道縫線。 以衣標記為由而不做任何變化是衣標記知足。 遮寒等義理自成，為顯示衣服使用的主要目的，所以說"只為遮蔽羞處"。因此世尊說"只為遮蔽羞處"。

6.68; mahāni. 162).

Vaṭṭati, na tāvatā santoso kuppati sambhārānaṃ, dakkhiṇeyyānañca alābhato.

Sāraṇīyadhamme ṭhatvāti sīlavantehi bhikkhūhi sādhāraṇato paribhoge ṭhatvā.

『『Itī』』tiādinā paṭhamassa ariyavaṃsassa paṃsukūlikaṅgatecīvarikaṅgānaṃ, tesañca tassa paccayataṃ dassento iti ime dhammā aññamaññassa samuṭṭhāpakā, upatthambhakā cāti dīpeti. Esa nayo ito paratopi.

『『Santuṭṭho hoti vaṇṇavādī』』ti ettha catukkoṭikaṃ sambhavati, tattha catutthoyeva pakkho satthārā vaṇṇito thomitoti mahātherena tathā desanā katā. Eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti seyyathāpi thero nālako (suttanipāte nālakasutte vitthāro) eko na santuṭṭho hoti, santosassa vaṇṇavādī seyyathāpi upanando sakyaputto (pārā. 515, 527, 532, 537 vākyakhandhesu vitthāro). Eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. Seyyathāpi thero lāḷudāyī (theragā. aṭṭha.

我來幫您翻譯這段巴利文： 可以的，不會因此而破壞滿足，因為資具和應供養者的缺乏。 安住于可念法，即與持戒比丘共同受用中安住。 通過"如是"等，顯示第一聖種與糞掃衣支、衣支之間的關係，以及它們之間的因緣關係，說明這些法互相生起、互相支援。此後類推。 關於"知足且稱讚知足"，這裡有四種情況：其中第四種情況為佛陀所讚歎、稱揚，因此大長老如此開示。有人知足但不稱讚知足，如那羅迦長老（詳見《經集》《那羅迦經》）；有人不知足卻稱讚知足，如優波難陀釋子（詳見《波羅夷》515、527、532、537段）；有人既不知足也不稱讚知足，如羅露陀夷長老（詳見《長老偈注》）。 （註：我按照您的要求直譯，保持原文完整性，不做省略和意譯。其中的人名和經典名稱我保留了原樣，因為這些是特定的佛教術語和人物。）

2.udāyittheragāthāvaṇṇanā) eko santuṭṭho ceva hoti, santosassa ca vaṇṇavādī seyyathāpi thero mahākassapo.

Anesananti ayuttaṃ esanaṃ. Tenāha 『『appatirūpa』』nti, sāsane ṭhitānaṃ na patirūpaṃ asāruppaṃ ayogyaṃ. Kohaññaṃ karontoti cīvaruppādanimittaṃ paresaṃ kuhanaṃ vimhāpanaṃ karonto. Uttasatīti taṇhāsantāsena uparūpari tasati. Paritasatīti parito tasati. Yathā sabbe kāyavacīpayogā tadatthā eva jāyanti, evaṃ sabbabhāgehi tasati. Gadhitaṃ vuccati gaddho, so cettha abhijjhālakkhaṇo adhippeto. Gadhitaṃ etassa natthīti agadhitoti āha 『『agadhito…pe… lobhagiddho』』ti. Mucchanti taṇhāvasena muyhanaṃ, tassa vā samussayaṃ adhigataṃ. Anāpanno anupagato. Anotthatoti anajjhotthato. Apariyonaddhoti taṇhāchadanena acchādito. Ādīnavaṃ passamānoti diṭṭhadhammikaṃ, samparāyikañca dosaṃ passanto. Gadhitaparibhogato nissarati etenāti nissaraṇaṃ, idamatthikatā, taṃ pajānātīti nissaraṇapañño. Tenāha 『『yāvadeva…pe… pajānanto』』ti.

Nevattānukkaṃsetīti attānaṃ neva ukkaṃseti na ukkhipati na ukkaṭṭhato dahati. 『『Aha』』ntiādi ukkaṃsanākāradassanaṃ. Na vambhetīti na hīḷayati nihīnato na dahati. Tasmiṃ cīvarasantoseti tasmiṃ yathāvutte vīsatividhe cīvarasantose . Kāmañcettha vuttappakārasantosaggahaṇena cīvarahetu anesanāpajjanādipi gahitameva tasmiṃ sati tassa bhāvato, asati ca abhāvato, vaṇṇavāditānattukkaṃsanā paravambhanāni pana gahitāni na hontīti 『『vaṇṇavāditādīsu vā』』ti vikappo vutto. Ettha ca 『『dakkho』』tiādi yesaṃ dhammānaṃ vasenassa yathāvuttasantosādi ijjhati, taṃ dassanaṃ. Tattha 『『dakkho』』ti iminā tesaṃ samuṭṭhāpanapaññaṃ dasseti, 『『analaso』』ti iminā paggaṇhanavīriyaṃ, 『『sampajāno』』ti iminā pāṭihāriyapaññaṃ 『『paṭissato』』ti iminā tattha asammosavuttiṃ dasseti.

Piṇḍapāto jānitabboti pabhedato piṇḍapāto jānitabbo. Piṇḍapātakkhettanti piṇḍapātassa uppattiṭṭhānaṃ. Piṇḍapātasantoso jānitabboti piṇḍapāte santoso pabhedato jānitabbo. Idha bhesajjampi piṇḍapātagatikameva. Āharitabbato hi sappiādīnampi gahaṇaṃ kataṃ.

Piṇḍapātakkhettaṃ piṇḍapātassa uppattiṭṭhānaṃ. Khettaṃ viya khettaṃ. Uppajjati ettha, etenāti ca uppattiṭṭhānaṃ. Saṅghato vā hi bhikkhuno piṇḍapāto uppajjati uddesādivasena vā. Tattha sakalassa saṅghassa dātabbaṃ bhattaṃ saṅghabhattaṃ. Katipaye bhikkhū uddisitvā uddesena dātabbaṃ bhattaṃ uddesabhattaṃ. Nimantetvā dātabbaṃ bhattaṃ nimantanaṃ. Salākadānavasena dātabbaṃ bhattaṃ salākabhattaṃ. Ekasmiṃ pakkhe ekadivasaṃ dātabbaṃ bhattaṃ pakkhikaṃ. Uposathe dātabbaṃ bhattaṃ uposathikaṃ. Pāṭipadadivase dātabbaṃ bhattaṃ pāṭipadikaṃ. Āgantukānaṃ dātabbaṃ bhattaṃ āgantukabhattaṃ. Dhuragehe eva ṭhapetvā dātabbaṃ bhattaṃ dhurabhattaṃ. Kuṭiṃ uddissa dātabbaṃ bhattaṃ kuṭibhattaṃ. Gāmavāsīādīhi vārena dātabbaṃ bhattaṃ vārabhattaṃ. Vihāraṃ uddissa dātabbaṃ bhattaṃ vihārabhattaṃ. Sesāni pākaṭāneva.

我來將這段巴利文直譯成簡體中文： 2. 優陀夷長老偈頌註釋）他是獨處且知足的人，也是稱讚知足的人，就像長老摩訶迦葉那樣。 非尋求，即不適當的尋求。所以說"不適宜"，即對於住于教法中的人來說是不適宜的、不相稱的、不恰當的。造作欺詐，即爲了獲得袈裟而對他人實施欺騙、迷惑。恐懼，即以渴愛的恐懼而上上恐懼。遍恐懼，即周遍恐懼。如同一切身語行為都是為此目的而生起，如是以一切方面而恐懼。貪著被稱為貪求，這裡是指以貪慾為特相的意思。他沒有貪著，故稱為無貪著，所以說"無貪著即無貪求"。昏迷即以渴愛而迷惑，或是獲得它的積聚。未陷入即未進入。未覆蓋即未被遮蔽。未遍纏即未被渴愛之覆所覆蓋。見過患即見到現世的和來世的過失。由此從貪著受用中出離故為出離，即滿足於所需，他了知此為出離慧。所以說"僅僅了知維持生命所需"。 不自讚即不稱讚自己，不舉揚自己，不認為自己殊勝。"我是"等是顯示自讚的形態。不貶抑即不輕視，不認為低劣。在那袈裟知足中，即在所說的二十種袈裟知足中。雖然通過所說的知足的獲得，也包含了因袈裟而不陷入非尋求等，因為有此則有彼，無此則無彼，但稱讚、不自讚、不貶抑他人等並未包含在內，所以說"或在稱讚等中"。這裡"善巧"等是顯示依何種法而成就其所說的知足等。其中"善巧"顯示生起彼等的智慧，"不懈怠"顯示精進，"正知"顯示神變智，"正念"顯示於此不忘失的行為。 應知托缽，即應從種類上了知托缽。托缽境即托缽的發生處。應知托缽知足，即應從種類上了知對托缽的知足。這裡藥物也屬於托缽一類。因為要取用，所以也包括酥油等的獲取。 托缽境是托缽的發生處。如田一樣稱為境。於此處生起，或由此生起故為發生處。比丘的托缽或從僧團生起，或依指定等方式生起。其中應施予整個僧團的食物是僧團食。指定幾位比丘而施予的食物是指定食。邀請而施予的食物是邀請食。依發放配食簽而施予的食物是配簽食。在半月中一天施予的食物是半月食。在布薩日施予的食物是布薩食。在月初一日施予的食物是月初食。施予客僧的食物是客僧食。在施主家中設定而施予的食物是常住食。為精舍而施予的食物是精舍食。由村民等輪流施予的食物是輪值食。為寺院而施予的食物是寺院食。其餘的都是顯而易見的。

Vitakketi 『『kattha nu kho ahaṃ ajja piṇḍāya carissāmī』』ti. 『『Kattha piṇḍāya carissāmā』』ti therena vutte 『『asukagāme bhante』』ti kāmametaṃ paṭivacanadānaṃ , yena pana cittena 『『cintetvā』』ti vuttaṃ, taṃ sandhāyāha 『『ettakaṃ cintetvā』』ti. Tato paṭṭhāyāti vitakkamāḷake ṭhatvā vitakkitakālato paṭṭhāya. 『『Tato paraṃ vitakkento ariyavaṃsā cuto hotī』』ti idaṃ tiṇṇampi ariyavaṃsikānaṃ vasena gahetabbaṃ, na ekacārikasseva. Sabbopi hi ariyavaṃsiko ekavārameva vitakketuṃ labhati, na tato paraṃ. Paribāhiroti ariyavaṃsikabhāvato bahibhūto. Svāyaṃ vitakkasantoso kammaṭṭhānamanasikārena na kuppati, visujjhati ca. Ito paresupi eseva nayo. Tenevāha 『『kammaṭṭhānasīsena gantabba』』nti.

Gahetabbamevāti aṭṭhānappayutto eva-saddo. Yāpanamattameva gahetabbanti yojetabbaṃ.

Etthāti etasmiṃ piṇḍapātapaṭiggahaṇe. Appanti attano yāpanapamāṇatopi appaṃ. Gahetabbaṃ dāyakassa cittārādhanatthaṃ. Pamāṇenevāti attano yāpanappamāṇeneva appaṃ gahetabbaṃ. 『『Pamāṇena gahetabba』』nti ettha kāraṇaṃ dassetuṃ 『『paṭiggahaṇasmiñhī』』tiādi vuttaṃ. Makkhetīti viddhaṃseti apaneti. Vinipātetīti vināseti aṭṭhānaviniyogena. Sāsananti satthu sāsanaṃ anusiṭṭhiṃ. Na karoti nappaṭipajjati.

Sapadānacārino viya dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanasantosoti āha 『『dvārapaṭipāṭiyā gantabba』』nti.

Harāpetvāti adhikaṃ apanetvā.

Āhāragedhato nissarati etenāti nissaraṇaṃ. Jighacchāya paṭivinodanatthaṃ kathā, kāyassaṭhitiādipayojanaṃ pana atthāpattito āgataṃ evāti āha 『『jighacchāya…pe… santoso nāmā』』ti.

Nidahitvā na paribhuñjitabbaṃ tadahupīti adhippāyo. Itaratthā pana sikkhāpadeneva vāritaṃ. Sāraṇīyadhamme ṭhitenāti sīlavantehi bhikkhūhi sādhāraṇabhogibhāve ṭhitena.

Senāsanenāti sayanena, āsanena ca. Yattha yattha hi mañcādike, vihārādike ca seti, taṃ senaṃ. Yattha yattha pīṭhādike āsati, taṃ āsanaṃ. Tadubhayaṃ ekato katvā 『『senāsana』』nti vuttaṃ. Tenāha 『『mañco』』tiādi. Tattha mañco masārakādi, tathā pīṭhaṃ. Mañcabhisi, pīṭhabhisīti duvidhā bhisi. Vihāro pākāraparicchinno sakalo āvāso. 『『Dīghamukhapāsādo』』ti keci. Aḍḍhayogoti dīghapāsādo. 『『Ekapassacchadanakasenāsana』』nti keci. Pāsādoti caturassapāsādo. 『『Āyatacaturassapāsādo』』ti keci. Hammiyaṃ muṇḍacchadanapāsādo. Guhāti kevalā pabbataguhā. Leṇaṃ dvārabandhaṃ. Aṭṭo bahalabhittikaṃ gehaṃ, yassa gopānasiyo aggahetvā iṭṭhakāhi eva chadanaṃ hoti. 『『Aṭṭālakākārena kariyatī』』tipi vadanti. Māḷo ekakūṭasaṅgahito anekakoṇo patissayaviseso 『『vaṭṭākārena katasenāsana』』nti keci.

Piṇḍapāte vuttanayenevāti 『『sādako bhikkhu 『ajja kattha vasissāmī』ti vitakketī』』tiādinā yathārahaṃ piṇḍapāte vuttanayena veditabbā, 『『tato paraṃ vitakkento ariyavaṃsā cuto hoti paribāhiro』』ti, 『『senāsanaṃ gavesantenāpi』kuhiṃ labhissāmī』ti acintetvā kammaṭṭhānasīseneva gantabba』』nti ca evamādi sabbaṃ purimanayeneva.

我來將這段巴利文直譯成簡體中文： 思維"今天我應該在哪裡托缽行化？"當長老說"我們應該在哪裡托缽行化？"時，回答"尊者，在某村"，這只是一個回答，但是關於"思維"所說的那個心意，針對這個意思而說"思維如此多"。從那時起，即從站在思維處開始思維的時候起。"從此之後繼續思維者即從聖種墮落"，這應就三種聖種行者來理解，不僅僅是獨行者。因為一切聖種行者都只能思維一次，不能超過那個程度。外道即成為聖種行者之外的人。這種思維知足不因業處作意而動搖，且得清凈。對其後的內容也是同樣的道理。因此說"應以業處為首而行"。 必須接受，這裡的"必須"字是不適當的強調詞。應理解為"僅接受維生所需"。 在此，即在這個接受託缽之中。少即比自己的維生量還要少。應接受是爲了滿足施主之心。僅以量度，即僅以自己維生的量度而接受少量。為顯示"應以量度接受"的理由，所以說"在接受中"等。污損即破壞、除去。毀壞即以不當運用而損壞。教法即師尊的教導、教誡。不作即不實行。 如同次第乞食者一樣，為避免貪求而次第行化的知足，所以說"應依門戶次第而行"。 使去除，即除去多餘的。 由此從食物貪著中出離故為出離。爲了驅除飢餓的談話，但維持身體等目的是依義理而來，所以說"爲了驅除飢餓等的知足"。 存放后不應受用，意思是即使當天也不應。其他情況則已被學處所禁止。住于可念法中，即住于與具戒比丘共享受用中。 住處，即臥具和坐具。因為在任何床等、精舍等處躺臥，那是臥具。在任何椅等處坐，那是坐具。這兩者合稱為"住處"。所以說"床"等。其中床是有腳等的，椅也是如此。床墊、椅墊是兩種墊子。精舍是被墻圍繞的整個住所。有人說是"長屋"。單邊屋是長殿。有人說是"一邊有頂的住處"。殿堂是四方形的殿堂。有人說是"長方形殿堂"。重閣是無頂殿堂。洞即單純的山洞。巖窟是有門的。樓是厚壁建築，不用椽子只用磚瓦作頂。也有人說"作望樓形狀"。亭是由單一尖頂所攝的多角形特別住所。有人說是"圓形住處"。 如同在托缽中所說的方法，即應如"有貪慾的比丘思維'今天我要住在哪裡？'"等，按情況理解如在托缽中所說的方法，"從此之後繼續思維者即從聖種墮落成為外道"，以及"尋找住處時也不應思維'在哪裡能獲得？'而應以業處為首而行"等，這一切都如前面的方法。

Kasmā panettha paccayasantosaṃ dassentena mahātherena gilānapaccayasantoso na gahitoti? Na kho panetaṃ evaṃ daṭṭhabbanti dassento 『『gilānapaccayo pana piṇḍapāte eva paviṭṭho』』ti āha, āharitabbatāsāmaññenāti adhippāyo. Yadi evaṃ tattha piṇḍapāte viya vitakkasantosādayopi pannarasa santosā icchitabbāti? Noti dassento āha 『『tatthā』』tiādi. Nanu cettha dvādaseva dhutaṅgāni viniyogaṃ gatāni, ekaṃ pana nesajjikaṅgaṃ na katthaci viniyuttanti āha 『『nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajatī』』ti. Ayañca attho aṭṭhakathāruḷho evāti dassento 『『vuttampi ceta』』ntiādimāha.

『『Pathaviṃpattharamāno viyā』』tiādi ariyavaṃsadesanāya sudukkarabhāvadassanaṃ mahāvisayatāya tassā desanāya. Yasmā nayasahassapaṭimaṇḍitā hoti ariyamaggādhigamāya vitthārato pavattiyamānā desanā yathā taṃ cittuppādakaṇḍe, ayañca bhāvanārāmaariyavaṃsakathā ariyamaggādhigamāya vitthārato pavattiyamānā evaṃ hotīti vuttaṃ 『『sahassanayappaṭimaṇḍitaṃ…pe… desanaṃ ārabhī』』ti. Paṭipakkhavidhamanato abhimukhabhāvena ramaṇaṃ āramaṇaṃ ārāmoti āha 『『abhiratīti attho』』ti. Byadhikaraṇānampi padānaṃ vasena bhavati bāhiratthasamāso yathā 『『urasilomo, kaṇṭhekāḷoti āha 『『pahāne ārāmo assāti pahānārāmo』』ti. Āramitabbaṭṭhena vā ārāmo, pahānaṃ ārāmo assāti pahānārāmoti evamettha samāsayojanā veditabbā. 『『Pajahanto ramatī』』ti etena pahānārāmasaddānaṃ kattusādhanataṃ, kammadhārayasamāsañca dasseti. 『『Bhāvento ramatī』』ti vuttattā bhāvanārāmoti etthāpi eseva nayo.

Kāmaṃ 『『nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajatī』』ti vuttaṃ bhāvanānuyogassa anucchavikattā, nesajjikaṅgavasena pana nesajjikassa bhikkhuno ekaccāhi āpattīhi anāpattibhāvoti tampi saṅgaṇhanto 『『terasannaṃ dhutaṅgāna』』nti vatvā 『『vinayaṃ patvā garuke ṭhātabba』』nti icchitattā sallekhassa apariccajanavasena paṭipatti nāma vinaye ṭhitassevāti āha 『『terasannaṃ…pe… kathitaṃ hotī』』ti. Kāmaṃ suttābhidhammapiṭakesupi (dī. ni. 1.7.194; vibha. 508) tattha tattha sīlakathā āgatā eva, yehi pana guṇehi sīlassa vodānaṃ hoti, tesu kathitesu yathā sīlakathābāhullaṃ vinayapiṭakaṃ kathitaṃ hoti, evaṃ bhāvanākathābāhullaṃ suttantapiṭakaṃ, abhidhammapiṭakañca catutthena ariyavaṃsena kathitameva hotīti vuttaṃ 『『bhāvanārāmena avasesaṃ piṭakadvayaṃ kathitaṃ hotī』』ti. 『『So nekkhammaṃ bhāvento ramatī』』ti nekkhammapadaṃ ādiṃ katvā tattha desanāya pavattattā, sabbesampi vā samathavipassanāmaggadhammānaṃ yathāsakaṃpaṭipakkhato nikkhamanena nekkhammasaññitānaṃ tattha āgatattā so pāṭho 『『nekkhammapāḷī』』ti vuccatīti āha 『『nekkhammapāḷiyā kathetabbo』』ti. Tenāha aṭṭhakathāyaṃ 『『sabbepi kusalā dhammā nekkhammanti pavuccare』』ti (itivu. aṭṭha. 109). Dasuttarasuttanta pariyāyenāti dasuttarasuttantadhammena, dasuttarasuttante (dī. ni.

我來將這段巴利文直譯成簡體中文： 為什麼在此顯示資具知足的大長老沒有采用病緣知足呢？不應如此理解，所以說"病緣已包含在托缽中"，意思是因為有取用的共同性。如果這樣，是否也應該像托缽那樣要有十五種知足，即思維知足等？為顯示不是這樣，所以說"在那裡"等。然而在這裡只有十二頭陀支得到運用，而一個坐不臥支沒有在任何地方運用，所以說"坐不臥支屬於樂修聖種"。為顯示這個意義已在註釋書中提到，所以說"也說過"等。 "如鋪展大地"等是顯示聖種開示的難行性，因為這開示有廣大的範圍。因為詳細開示以趣入聖道時有千種方法莊嚴，如在心生品中那樣，這個樂修聖種的開示爲了趣入聖道而詳細開示也是如此，所以說"開始以千種方法莊嚴的開示"。因對治違逆而面對地歡喜是歡喜，是樂，所以說"意思是喜樂"。即使是不同所屬的詞也可以有外在意義的複合詞，如"胸毛的"、"黑頸的"，所以說"他有斷除之樂故為樂斷"。或以應樂之義為樂，斷除是他的樂，故為樂斷，應如此理解這裡的複合詞組合。通過"樂於斷除"顯示樂斷一詞是施事語，也是持業釋。因為說"樂於修習"，所以在樂修中也是同樣的方法。 雖然說"坐不臥支屬於樂修聖種"是因為適合修習的專注，但是因為依坐不臥支，坐不臥的比丘對某些罪過成為無罪，所以也攝取那個，說"十三頭陀支"，因為想要"到達律時應住于重要處"，依不捨棄嚴格而行即是住于律中，所以說"已說十三頭陀支"。雖然在經藏、論藏中各處也有戒的開示，但是當說明使戒清凈的功德時，如同說明戒的開示以律藏為主，同樣地，以第四聖種說明了以修習開示為主的經藏和論藏，所以說"以樂修說明了其餘兩藏"。因為以"他樂於修習出離"以出離詞為始而開示，或因為一切止觀道法以從各自的對治而出離而稱為出離在那裡出現，所以那段經文稱為"出離誦"，因此說"應以出離誦來說明"。所以在義釋中說"一切善法都稱為出離"。依十增經的方法，即依十增經的法，在十增經中。

3.350) āgatanayenāti vā attho. Sesadvayepi eseva nayo.

Soti jāgariyaṃ anuyutto bhikkhu. Nekkhammanti kāmehi nikkhantabhāvato nekkhammasaññitaṃ paṭhamajjhānūpacāraṃ. 『『So abhijjhaṃ loke pahāyā』』tiādinā (vibha. 508, 538) āgatā paṭhamajjhānassa pubbabhāgabhāvanāti idhādhippetā , tasmā 『『abyāpāda』』ntiādīsupi evameva attho veditabbo. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ vuttanayena veditabbaṃ. Saupāyāsānañhi aṭṭhannaṃ samāpattīnaṃ, aṭṭhārasannaṃ mahāvipassanānaṃ, catunnaṃ ariyamaggānañca vasenettha desanā pavattāti.

『『Ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramatī』』ti ca na idaṃ dasuttarasutte āgataniyāmena vuttaṃ, tattha pana 『『eko dhammo bhāvetabbo, eko dhammo pahātabbo』』ti (dī. ni. 3.351) ca desanā āgatā. Evaṃ santepi yasmā atthato bhedo natthi, tasmā paṭisambhidāmagge nekkhammapāḷiyaṃ (paṭi. ma. 1.24, 3.41) āgatanīhāreneva 『『ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramatī』』ti vuttaṃ. Esa nayo sesavāresupi. Yasmā cāyaṃ ariyavaṃsadesanā nāma satthu paññattāva satthārā hi desitaṃ desanaṃ āyasmā dhammasenāpati sāriputtatthero saṅgāyanavasena idhānesi , tasmā mahāariyavaṃsasutte satthudesanānīhārena nigamanaṃ dassento 『『evaṃ kho, bhikkhave, bhikkhu bhāvanārāmo hotī』』ti āha. Eseva nayo ito paresu satipaṭṭhānapariyāyaabhidhammaniddesapariyāyesupi. Kāmañcettha kāyānupassanāvaseneva saṅkhipitvā yojanā katā, ekavīsatiyā pana ṭhānānaṃ vasena vitthārato yojanā veditabbā. 『『Aniccato』』 (visuddhi. ṭī. 2.698) tiādīsu yaṃ vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāsu vuttanayena veditabbaṃ.

我來將這段巴利文直譯成簡體中文： 3. 350）中所說的方法的意思。在其餘兩個方面也是同樣的方法。 他，即專注于警寤的比丘。出離，即因為從慾望出離而稱為出離的近行初禪。"他在世間斷除貪慾"等所說的是初禪的前分修習，這裡是指這個意思，所以在"無恚"等中也應如此理解其意義。在這裡應說的，應依梵網經註釋書中所說的方法來理解。因為這裡的開示是依八種有苦惱的等至、十八種大觀、四聖道而轉起。 "樂於修習一法，樂於斷除一法"，這不是依十增經中所說的方式而說，在那裡的開示是"一法應修習，一法應斷除"。雖然如此，因為意義上沒有差別，所以依無礙解道中出離誦所說的方式而說"樂於修習一法，樂於斷除一法"。在其餘的段落中也是這樣的方法。又因為這個聖種開示是由師尊所制定的，因為法將軍舍利弗長老依結集而把師尊所說的開示帶到這裡，所以依師尊開示的方式顯示結論而說"諸比丘，如是比丘成為樂修者"。在此後的念處方法和論藏解說方法中也是同樣的方法。雖然這裡是依身隨觀而簡略地作解釋，但應依二十一處而詳細理解解釋。在"無常"等中應說的，應依清凈道論註釋書中所說的方法來理解。

1. Saṃvarādīnaṃ sādhanavasena padahati ettha, etehīti ca padhānāni. Uttamavīriyānīti seṭṭhavīriyāni visiṭṭhassa atthassa sādhanato. Saṃvarantassa uppannavīriyanti yathā abhijjhādayo na uppajjanti, evaṃ satiyā upaṭṭhāpane cakkhādīnaṃ pidahane analasassa uppannavīriyaṃ. Pajahantassāti vinodentassa. Uppannavīriyanti tasseva pajahanassa sādhanavasena pavattavīriyaṃ. Bhāventassa uppannavīriyanti etthāpi eseva nayo. Samādhinimittanti samādhi eva. Purimuppannasamādhi hi parato uppajjanakasamādhipavivekassa kāraṇaṃ hotīti 『『samādhinimitta』』nti vuttaṃ.

Upadhivivekattāti khandhūpadhiādiupadhīhi vivittattā vinissaṭattā. Taṃ āgammāti taṃ nibbānaṃ maggena adhigamahetu. Rāgādayo virajjanti ettha, etenāti vā virāgo. Evaṃ nirodhopi daṭṭhabbo. Yasmā idha bojjhaṅgā missakavasena icchitā, tasmā 『『ārammaṇavasena adhigantabbavasena vā』』ti vuttaṃ. Tattha adhigantabbavasenāti taṃninnatāvasena. Vossaggapariṇāminti vossajjanavasena pariṇāmitaṃ pariccajanavasena ceva pakkhandanavasena ca pariṇamanasīlaṃ. Tenāha 『『dve vossaggā』』tiādi. Khandhānaṃ pariccajanaṃ nāma tappaṭibaddhakilesappahānavasenāti yenākārena vipassanā kilese pajahati, tenevākārena taṃnimittake, khandhe ca 『『pajahatī』』ti vattabbataṃ arahatīti āha 『『vipassanā…pe… pariccajatī』』ti. Yasmā vipassanā vuṭṭhānagāminibhāvaṃ pāpuṇantī ninnapoṇapabbhārabhāvena ekaṃsato nibbānaṃ 『『pakkhandatī』』ti vattabbataṃ labhati, maggo ca samucchedavasena kilese, khandhe ca pariccajati, tasmā yathākkamaṃ vipassanāmaggānaṃ vasena pakkhandanapariccāgavossaggāpi veditabbā. Vossaggatthāyāti pariccāgavossaggatthāya ceva pakkhandanavossaggatthāya ca. Pariṇamatīti paripaccati. Taṃ pariṇamanaṃ vuṭṭhānagāminibhāvappattiyā ceva ariyamaggabhāvappattiyā ca icchitanti āha 『『vipassanābhāvañceva maggabhāvañca pāpuṇātī』』ti. Sesapadesūti 『『dhammavicayasambojjhaṅgaṃ bhāvetī』』tiādīsu sesasambojjhaṅgakoṭṭhāsesu.

Bhaddakanti abhaddakānaṃ nīvaraṇādipāpadhammānaṃ vikkhambhanena rāgavidhamanena ekantahitattā, dullabhattā ca bhaddakaṃ sundaraṃ. Na hi aññaṃ samādhinimittaṃ evaṃdullabhaṃ, rāgassa ca ujuvipaccanīkabhūtaṃ atthi. Anurakkhatīti ettha anurakkhanā nāma adhigatasamādhito yathā na parihāni hoti, evaṃ paṭipatti, sā pana tappaṭipakkhavidhamanenāti āha 『『samādhī』』tiādi. Aṭṭhikasaññādikāti aṭṭhikajjhānādikā. Saññāsīsena hi jhānaṃ vadati.

我來將這段巴利文直譯成簡體中文： 310. 在此通過成就防護等而精進，由此而有諸精進。最上精進即最勝精進，因為成就殊勝的利益。防護者生起的精進，即爲了貪慾等不生起，如是在念的現起中，在關閉眼等時不懈怠者生起的精進。斷除者，即驅除者。生起的精進，即依成就彼斷除而轉起的精進。修習者生起的精進，在此也是同樣的方法。定相即是定本身。因為先前生起的定是後來生起的定離系的因緣，所以說"定相"。 由依止離故，即由離開蘊依止等依止而解脫。緣彼，即以道證得彼涅槃為因。在此離貪，由此離貪，故為離貪。滅也應如此理解。因為這裡想要雜說覺支，所以說"依所緣或依應證得"。其中依應證得，即依趣向彼的性質。舍轉向，即依捨棄而轉向，依舍離和趣入而有轉向的性質。所以說"二種舍"等。所謂舍離諸蘊，即依斷除與之相應的煩惱，因此以觀斷除煩惱的方式，對彼相關的諸蘊也應說"斷除"，所以說"觀以何種方式斷除煩惱，也以那種方式舍離諸蘊"。因為觀達到出起趣向時，依傾向、趣向、傾赴而必定可說"趣入"涅槃，而道則以斷絕方式斷除煩惱和諸蘊，所以應依觀和道的次第了知趣入舍和舍離舍。爲了舍，即爲了舍離舍和趣入舍。轉向即成熟。那個轉向是想要達到出起趣向性和達到聖道性，所以說"達到觀性和道性"。在其餘句中，即在"修習擇法覺支"等其餘覺支部分中。 賢善，即因為鎮伏貪慾等不賢善的蓋障等惡法，以及破除貪慾而成為一向利益，且因難得而賢善美好。因為沒有其他定相如此難得，且成為貪慾的直接對治。守護，在此守護即是對已證得的定如何不退失而行道，而那是通過破除其對治，所以說"定"等。骨想等，即骨禪等。因為以想為首而說禪。

Ekapaṭivedhavasena catusaccadhamme ñāṇanti catūsu ariyasaccesu ekābhisamayavasena pavattañāṇaṃ, maggañāṇanti attho. Catusaccantogadhattā catusaccabbhantare nirodhadhamme nibbāne ñāṇaṃ, tena phalañāṇaṃ vadati. Yasmā maggānantarassa phalassa maggānuguṇā pavatti, yato taṃsamudayapakkhiyesu dhammesu paṭippassaddhippahānavasena pavattati, tasmā nirodhasaccepi yo maggassa sacchikiriyābhisamayo, tadanuguṇā pavattīti phalañāṇasseva dhamme ñāṇatā vuttā, na yassa kassaci nibbānārammaṇassa ñāṇassa . Tena vuttaṃ 『『yathāhā』』tiādi. Ettha ca maggapaññā tāva catusaccadhammassa paṭivijjhanato dhammeñāṇaṃ nāma hotu, phalapaññā pana kathanti codanā sodhitā hoti nirodhadhammaṃ ārabbha pavattanato. Duvidhāpi hi paññā aparappaccayatāya attapaccakkhato ariyasaccadhamme kiccato ca ārammaṇato ca pavattattā 『『dhammeñāṇa』』nti veditabbā. Ariyasaccesu hi ayaṃ dhamma-saddo tesaṃ aviparītasabhāvattā, saṅkhatappavaro vā ariyamaggo, tassa ca phaladhammo. Tattha paññā taṃsahagatā dhammeñāṇaṃ.

Anvayeñāṇanti anugamanañāṇaṃ. Paccakkhato disvāti cattāri saccāni maggañāṇena paccakkhato paṭivijjhitvā. Yathā idānīti yathā etarahi pañcupādānakkhandhā dukkhasaccaṃ, evaṃ atītepi anāgatepi pañcupādānakkhandhā dukkhasaccamevāti ca sarikkhaṭṭhena vuttaṃ. Esa nayo samudayasacce, maggasacce ca. Ayamevāti avadhāraṇe. Nirodhasacce pana sarikkhaṭṭho natthi tassa niccattā, ekasabhāvattā ca. Evaṃ tassa ñāṇassa anugatiyaṃ ñāṇanti tassa dhammeñāṇassa 『『evaṃ atītepī』』tiādinā anugatiyaṃ anugamane anvaye ñāṇaṃ. Idaṃ anvaye ñāṇanti yojanā. 『『Tenāhā』』tiādinā yathāvuttamatthaṃ pāḷiyā vibhāveti. Soti dhammañāṇaṃ patvā ṭhito bhikkhu. Iminā dhammenāti dhammagocarattā gocaravohārena 『『dhammo』』ti vuttenamaggañāṇena, upayogatthe vā karaṇavacanaṃ, iminā dhammena ñātenāti imaṃ catusaccadhammaṃ ñāṇena jānitvā ṭhitena maggañāṇenāti attho. Diṭṭhenāti dassanena saccadhammaṃ passitvā ṭhitena. Pattenāti saccānaṃ patvā ṭhitena. Viditenāti saccāni viditvā ṭhitena. Pariyogāḷhenāti catusaccadhammaṃ pariyogāhetvā ṭhitenāti evaṃ tāvettha abhidhammaṭṭhakathāyaṃ (vibha. aṭṭha. 796) attho vutto. Duvidhampi pana maggaphalañāṇaṃ dhammeñāṇaṃ. Paccavekkhaṇāya ca mūlaṃ, kāraṇañca nayanayanassāti duvidhenāpi tena dhammenāti na na yujjati. Tathā catusaccadhammassa ñātattā, maggaphalasaṅkhātassa vā dhammassa saccapaṭivedhasampayogaṃ gatattā nayanayanaṃ hotīti tena iminā dhammena ñāṇavisayabhāvena, ñāṇasampayogena vā ñātenāti ca attho na na yujjatīti. Atītānāgate nayaṃ netīti atīte, anāgate ca nayaṃ neti harati peseti. Idaṃ pana na maggañāṇassa kiccaṃ, paccavekkhaṇañāṇakiccaṃ, satthārā pana maggañāṇaṃ atītānāgate nayanayanasadisaṃ kataṃ maggamūlakattā. Bhāvitamaggassa hi paccavekkhaṇā nāma hoti. Nayidaṃ aññaṃ ñāṇuppādanaṃ nayanayanaṃ, ñāṇasseva pana pavattivisesoti.

我來將這段巴利文直譯成簡體中文： 依一證悟而了知四諦法，即依一等現觀而在四聖諦中轉起的智，意思是道智。因為包含在四諦之內而對四諦之內的滅法涅槃的智，以此說果智。因為道無間的果依隨順道而轉起，由此在彼等集分諸法中依止息斷而轉起，所以在滅諦中凡是道的現證現觀，隨順於彼而轉起，所以說唯有果智是對法的智，而不是任何緣取涅槃的智。所以說"如說"等。在此，且先道慧因為通達四諦法而名為法智，但果慧如何呢？已解答了這個質問，因為緣取滅法而轉起。因為二種慧都依不依他緣而由自己親證，依作用和所緣而轉起于聖諦法，所以應知為"法智"。因為在聖諦中這個法字是由於它們的無顛倒自性，或者是有為中最勝的聖道及其果法。其中與彼相應的慧是法智。 類智即隨行智。親自見到，即以道智親自通達四諦。如今，即如現在五取蘊是苦諦，如是過去未來的五取蘊也是苦諦，是依相似義而說。在集諦、道諦中也是這樣的方法。唯此，是確定義。但在滅諦中沒有相似義，因為它是常住的、一性的。如是于彼智的隨行中的智，即于彼法智的"如是於過去"等的隨行中，于隨行、類推中的智。這是類智的結合。以"所以說"等以聖典顯示如上所說的意義。他，即達到法智而住立的比丘。以此法，即因為以法為行境，依行境的言說而說為"法"的道智，或者業格以具格表示，意思是以已知此法，即以已知此四諦法而住立的道智。已見，即以見而見到諦法而住立。已得，即已得諸諦而住立。已知，即已知諸諦而住立。已深入，即已深入四諦法而住立，如是且在此阿毗達摩註釋書中已說其意義。但二種道果智是法智，也是省察的根本和類推的因緣，所以以二種法不是不合理。如是因為已知四諦法，或者因為已達到名為道果之法與諦證悟的相應，而成為類推，所以以此法為智的境界，或者以智相應而已知的意義也不是不合理。類推於過去未來，即於過去、未來中運用、發送類推。但這不是道智的作用，是省察智的作用，但是由世尊使道智如同類推於過去未來，因為是以道為根本。因為已修道者才有省察。這個類推不是生起其他智，而只是智的特殊轉起。

Paresaṃ cetaso parito ayanaṃ paricchindanaṃ pariyo, tasmiṃ pariye. Tenāha 『『paresaṃ cittaparicchede』』ti. Avasesaṃ sammutimhiñāṇaṃ nāma 『『ñāṇa』』nti sammatattā. Vacanatthato pana sammutimhi ñāṇanti sammutimhiñāṇaṃ. Dhammeñāṇādīnaṃ viya hi sātisayassa paṭivedhakiccassa abhāvā visayobhāsanasaṅkhātajānanasāmaññena 『『ñāṇa』』nti sammatesu antogadhanti attho. Sammutivasena vā pavattaṃ sammutimhiñāṇaṃ sammutidvārena atthassa gahaṇato. Avasesaṃ vā itarañāṇattayavisabhāgaṃ ñāṇaṃ tabbisabhāgasāmaññena sammutimhiñāṇamhi paviṭṭhattā sammutimhiñāṇaṃ nāma hotīti.

Kāmaṃ sotāpattimaggañāṇādīni dukkhañāṇādīniyeva, ukkaṭṭhaniddesena panevamāha 『『arahattaṃpāpetvā』』ti. Vaṭṭato niggacchati etenāti niggamanaṃ, catusaccakammaṭṭhānaṃ. Purimāni dve saccāni vaṭṭaṃ pavattipavattihetubhāvato. Itarāni pana dve vivaṭṭaṃ nivattinivattihetubhāvato. Abhinivesoti vipassanābhiniveso hoti lokiyassa ñāṇassa visabhāgūpagamanato. No vivaṭṭeti vivaṭṭe abhiniveso no hoti avisayabhāvato. Pariyattīti kammaṭṭhānatanti. Uggahetvāti vācuggataṃ katvā. Uggahetvāti vā pāḷito, atthato ca yathārahaṃ savanadhāraṇaparipucchanamanasānupekkhanādivasena cittena uddhaṃ uddhaṃ gaṇhitvā. Kammaṃ karotīti nāmarūpapariggahādikkamena yogakammaṃ karoti.

Yadi purimesu dvīsu eva vipassanābhiniveso, tesu eva uggahādi, kathamidaṃ catusaccakammaṭṭhānaṃ jātanti āha 『『dvīsū』』tiādi. Kāmaṃ pacchimānipi dve saccāni abhiññeyyāni, pariññeyyatā pana tattha natthīti na vipassanābyāpāro. Kevalaṃ pana anussavamatte ṭhatvā accantapaṇītabhāvato iṭṭhaṃ, ātappakanirāmisapītisañjananato kantaṃ, uparūpari abhirucijananena manassa vaḍḍhanato manāpanti manasikāraṃ pavatteti. Tenāha 『『nirodhasaccaṃ nāmā』』tiādi. Dvīsu saccesūti dvīsu saccesu visayabhūtesu , tāni ca uddissa asammohapaṭivedhavasena pavattamāno hi maggo te uddissa pavatto nāma hotīti. Tīṇi dukkhasamudayamaggasaccāni. Kiccavasenāti asammuyhanavasena. Ekanti nirodhasaccaṃ. Ārammaṇavasenāti ārammaṇakaraṇavasenapi asammuyhanakiccavasenapi tattha paṭivedho labbhateva. Dve saccānīti dukkhasamudayasaccāni. Duddasattāti daṭṭhuṃ asakkuṇeyyattā. Oḷārikā hi dukkhasamudayā, tiracchānagatānampi dukkhaṃ, āhārādīsu ca abhilāso pākaṭo. Pīḷanādiāyūhanādivasenapi 『『idaṃ dukkhaṃ, idaṃ assa kāraṇa』』nti yāthāvato ñāṇena ogāhituṃ asakkuṇeyyattā tāni gambhīrāni. Dveti nirodhamaggasaccāni. Tāni saṇhasukhumabhāvato sabhāveneva gambhīratāya yāthāvato ñāṇena durogāhattā 『『duddasānī』』ti.

Sotāpattiyaṅgādicatukkavaṇṇanā

我來將這段巴利文直譯成簡體中文： 遍知他人心的執行，即遍知，于彼遍知。所以說"在遍知他人心中"。其餘的世俗智名為"智"，因為被認為是智。從語義來說，於世俗中的智即是世俗智。因為如法智等沒有殊勝的證悟作用，所以依通過顯現境界的了知共相而被認為是"智"中所含攝的意思。或者依世俗而轉起的世俗智，因為依世俗門而取義。或者其餘的與其他三智異類的智，因為以與彼異類的共相進入於世俗智中，所以名為世俗智。 雖然預流道智等就是苦智等，但依殊勝的說示而如此說"達到阿羅漢"。由此從輪迴出離，故為出離，即四諦業處。前二諦是輪迴，因為是轉起和轉起因。但其餘二諦是出輪迴，因為是止息和止息因。勝解即觀勝解，因為世間智趣近於異類。不是于出輪迴，即不是于出輪迴的勝解，因為是非境界。學習即業處的傳承。學習即作為口誦。或者學習即從聖典和義理，隨宜依聞、受持、詢問、思惟、觀察等而以心一再地取。作業即依名色攝取等次第而作瑜伽業。 如果只在前二諦中有觀勝解、學習等，如何說這是四諦業處呢？所以說"於二"等。雖然後二諦也應了知，但其中沒有遍知性，所以沒有觀的作用。但只是住立於傳聞而已，因為是究竟殊勝性故為可意，因為生起不染著的喜悅故為可愛，因為生起更上進的喜好而使心增長故為適意，而轉起作意。所以說"所謂滅諦"等。於二諦，即于作為境界的二諦中，因為道是緣彼而依無愚癡證悟而轉起，所以說是緣彼而轉起。三諦即苦、集、道諦。依作用，即依不愚癡。一即滅諦。依所緣，即依作為所緣，也依不愚癡作用，在彼處必得證悟。二諦即苦、集二諦。因難見，即因不能見到。因為苦和集是粗顯的，畜生也有苦，對食等的欲求也明顯。但因為依逼迫等、積集等不能如實以智深入"此是苦，此是其因"，所以它們是甚深的。二即滅、道二諦。它們因為微細性故本性即是甚深，因為難以如實以智深入，所以說"難見"。 預流支等四法釋

311.Soto nāma ariyasoto purimapadalopena, tassa ādito sabbapaṭhamaṃ pajjanaṃ sotāpatti, paṭhamamaggapaṭilābho. Tassa aṅgāni adhigamūpāyabhūtāni kāraṇāni sotāpattiyaṅgāni. Tenāha 『『sotā…pe… attho』』ti. Santakāyakammāditāya santadhammasamannāgamato, santadhammapavedanato ca santo purisāti sappurisā. Tattha yesaṃ vasena catusaccasampaṭivedhāvahaṃ saddhammassavanaṃ labbhati, te eva dassento 『『buddhādīnaṃ sappurisāna』』nti āha . Santo sataṃ vā dhammoti saddhammo. So hi yathānusiṭṭhaṃ paṭipajjamāne apāyadukkhe, saṃsāradukkhe ca apatante dhāretīti evamādi guṇātisayayogavasena santo saṃvijjamāno, pasattho, sundaro vā dhammo, sataṃ vā ariyānaṃ dhammo, tesaṃ vā tabbhāvasādhako dhammoti saddhammo, 『『idha bhikkhu dhammaṃ pariyāpuṇātī』』tiādinā (a. ni. 5.73) vuttā pariyatti. Sā pana mahāvisayatāya na sabbā sabbassa visesāvahāti tassa tassa anucchavikameva dassento āha 『『sappāyassa tepiṭakadhammassa savana』』nti. Yonisomanasikāro heṭṭhā vutto eva. Pubbabhāgapaṭipattiyāti vipassanānuyogassa.

Aveccappasādenāti saccasampaṭivedhavasena buddhādīnaṃ guṇe ñatvā uppannappasādena, so pana pasādo devādīsu kenacipi akampiyatāya niccaloti āha 『『acalappasādenā』』ti. Etthāti etasmiṃ catukkattaye āhāracatukke. Lūkhapaṇītavatthuvasenāti odanakummāsādikassa lūkhassa ceva paṇītassa ca vatthuno vasena. Sā panāyaṃ āhārassa oḷārikasukhumatā 『『kumbhilānaṃ āhāraṃ upādāya morānaṃ āhāro sukhumo』』tiādinā (saṃ. ni. aṭṭha. 2.

我來將這段巴利文直譯成簡體中文： 311. 流即是聖流，由省略前詞，其最初的最前面的進入是預流，即獲得初道。其支分即是達到的方便之因即是預流支。所以說"流"等"意義"。因為具足寂靜身業等的寂靜法，因為宣說寂靜法，所以寂靜之人即是善士。其中顯示依彼等而得到引導證悟四諦的聞正法者，所以說"佛等善士"。寂靜者的法或善者的法即是正法。因為它如是依教導而行道者，使不墮入惡趣苦和輪迴苦而持守，如是等依結合殊勝功德而是寂靜的、存在的、稱讚的或殊勝的法，或者是善者即聖者的法，或者是成就彼等性質的法，即是正法，即如"在此比丘學習法"等所說的教法。但它因為境界廣大，不是一切對一切都能帶來殊勝，所以顯示對彼此相應的而說"聽聞適宜的三藏法"。如理作意已如前所說。前分行道，即修習觀。 以證凈，即依證悟諸諦而了知佛等功德而生起的凈信，但彼凈信因為不為任何天等所動搖而不動，所以說"不動凈信"。在此，即在此四法中的食四法中。依粗妙事物，即依飯、粥等粗的和妙的事物。但此食的粗妙性，如"相對於鱷魚的食物，孔雀的食物是微妙的"等。<.Assistant>

2.11) aṭṭhakathāyaṃ vitthārato āgatā eva.

Ārammaṇaṭṭhitivasenāti ārammaṇasaṅkhātassa pavattipaccayaṭṭhānassa vasena. Tiṭṭhati etthāti ṭhiti, ārammaṇameva ṭhiti ārammaṇaṭṭhiti. Tenevāha 『『rūpārammaṇa』』ntiādi. Ārammaṇattho cettha upatthambhanattho veditabbo, na visayalakkhaṇova. Upatthambhanabhūtaṃ rūpaṃ upetīti rūpūpāyaṃ. Tenāha 『『rūpaṃ upagataṃ hutvā』』tiādi. Rūpakkhandhaṃ nissāya tiṭṭhati tena vinā appavattanato. Tanti rūpakkhandhaṃ nissāya ṭhānappavattanaṃ. Etanti 『『rūpūpāya』』nti etaṃ vacanaṃ. Rūpakkhandho gocaro pavattiṭṭhānaṃ paccayo etassāti rūpakkhandhagocaraṃ rūpaṃ sahakārīkāraṇabhāvena patiṭṭhā etassāti rūpappatiṭṭhaṃ. Iti tīhi padehi abhisaṅkhāraviññāṇaṃ pati rūpakkhandhassa sahakārīkāraṇabhāvoyevettha vutto. Upasittaṃ viya upasittaṃ, yathā byañjanehi upasittaṃ sinehitaṃ odanaṃ rucitaṃ, pariṇāmayogyañca, evaṃ nandiyā upasittaṃ sinehitaṃ kammaviññāṇaṃ abhirucitaṃ hutvā vipākayogyaṃ hotīti. Itaranti dosasahagatādiakusalaṃ, kusalañca upanissayakoṭiyā upasittaṃ hutvāti yojanā. Evaṃ pavattamānanti evaṃ rūpūpāyanti desanābhāvena pavattamānaṃ. Vipākadhammatāya vuddhiṃ…pe… āpajjati. Tatthāpi nippariyāyaphalanibbattanavasena vuddhiṃ, pariyāyaphalanibbattanavasena viruḷhiṃ, nissandaphalanibbattanavasena vepullaṃ. Diṭṭhadhammavedanīyaphalanibbattanena vā vuddhiṃ, upapajjavedanīyaphalanibbattanavasena viruḷhiṃ, aparāpariyāyaphalanibbattanavasena vepullaṃ āpajjatīti yojanā. Ekantato vedanupāyādivasena patti nāma arūpabhave yevāti āha 『『imehi panā』』tiādi. Evañca katvā pāḷiyaṃ kataṃ vā-saddaggahaṇañca samatthitaṃ hoti. 『『Rūpūpāya』』ntiādinā yathā abhisaṅkhāraviññāṇassa upanissayabhūtā rūpādayo gayhanti, evaṃ tena nibbattetabbāpi te gayhantīti adhippāyena 『『catukkavasena…pe… na vutta』』nti āha. Vipākopi hi dhammo vipākadhammaviññāṇaṃ upagataṃ nāma hoti tathā nandiyā upasittattā. Tenāha 『『nandūpasecana』』nti. Vitthāritāneva siṅgālasutte.

Bhavati etena ārogyanti bhavo, gilānapaccayo. Parivuddho bhavo abhavo. Vuddhiattho hi ayaṃ akāro yathā 『『saṃvarāsaṃvaro, (pārā. paṭhamamahāsaṅgītikathā; dī. ni. aṭṭha.

我來將這段巴利文直譯成簡體中文： 2.11）註釋書中已詳細說明。 依所緣住立，即依稱為所緣的轉起因緣處的情況。住立於此即是住立，所緣即是住立為所緣住立。所以說"色所緣"等。在此所緣義應知是支撐義，不只是境相。趣向作為支撐的色即是色趣向。所以說"成為趣向色"等。依色蘊而住立，因為沒有它就不轉起。彼，即依色蘊而住立轉起。此，即此"色趣向"之語。色蘊是境域、轉起處、緣於此者即是色蘊境域，色是作為助伴因而成為此的依止即是色依止。如是以三詞只說明色蘊對於行識是助伴因性。如同調味，即如同被調味，如同被調味品調味的飯成為美味且適於消化，如是被喜調味的業識成為喜愛且適於結生。其他，即與瞋俱等不善和善結合爲依助伴而調味。如是轉起，即如是以色趣向等開示而轉起。因為有異熟法性而達到增長等。在其中也是依無比喻果生起而增長，依比喻果生起而成長，依等流果生起而廣大。或者依現法受果生起而增長，依次生受果生起而成長，依後後受果生起而廣大的結合。只在無色有中才有依受趣向等而得，所以說"但以這些"等。如此則合理了聖典中所取的"或"字。如以"色趣向"等而取行識的所依的色等，如是也取由彼所生的彼等，以此意趣而說"依四法等不說"。因為異熟法也名為趣向異熟法識，因為如是被喜所調味。所以說"喜調味"。已在狐貍經中詳說。 由此而有健康為有，即病緣。增長的有為非有。因為此無詞根是增長義，如"防護非防護"等（第一次大結集的故事；長部註釋書）。

1.paṭhamamahāsaṅgītikathāvaṇṇanā; dha. sa. aṭṭha. nidānakathā) phalāphalaṃ』』ti ca . Telamadhuphāṇitādīnīti ādi-saddena sappinavanītānaṃ gahaṇaṃ, telādīnaṃ gahaṇañcettha nidassanamattaṃ. Sabbassāpi gilānapaccayassa saṅgaho daṭṭhabbo. Atha vā bhavābhavoti khuddako ceva mahanto ca upapattibhavo veditabbo. Evañca sati 『『imesaṃ panā』』tiādivacanaṃ samatthitaṃ hoti. Bhavūpapattipahānattho hi visesato catutthaariyavaṃso. Taṇhuppādānanti taṇhuppattīnaṃ, cīvarādihetu uppajjanakataṇhānanti attho. Padhānakaraṇakāleti bhāvanānuyogakkhaṇe. Sītādīni na khamatīti bhāvanāya pubbabhāgakālaṃ sandhāya vuttaṃ. Khamatīti sahati abhibhavati. Vitakkasamananti nidassanamattaṃ. Sabbesampi kilesānaṃ samanavasena pavattā paṭipadā.

Samādhijhānādibhedo dhammo pajjati paṭipajjīyati etenāti dhammapadaṃ. Anabhijjhāva dhammapadaṃ anabhijjhādhammapadaṃ. Ayaṃ tāva alobhapakkhe nayo, itarapakkhe pana anabhijjhāpadhāno dhammakoṭṭhāso anabhijjhādhammapadaṃ. Akopoti adoso, mettāti attho. Suppaṭṭhitasatīti kāyādīsu sammadeva upaṭṭhitā sati. Satisīsenāti satipadhānamukhena. Samādhipadhānattā jhānānaṃ 『『samāpatti vā』』ti vuttaṃ. Kāmaṃ saviññāṇakaasubhepi jhānabhāvanā alobhappadhānā hoti kāyassa jigucchanena, paṭikkūlākāraggahaṇavasena ca pavattanato, sattavidhauggahakosallādivasena panassā pavatti satipadhānāti tatiyadhammapadeneva naṃ saṅgaṇhitukāmo 『『dasa asubhavasena vā』』ti āha. Hitūpasaṃhārādivasena pavattanato brahmavihārabhāvanā byāpādavirodhinī abyāpādappadhānāti āha 『『catubrahma…pe… dhammapada』』nti. Tattha adhigatāni jhānādīnīti yojanā. Gamanādito āhārassa paṭikkūlabhāvasallakkhaṇaṃ saññāya thirabhāveneva hoti tassā thirasaññāpadaṭṭhānattāti āhāre paṭikkūlasaññāpi tatiyadhammapade eva saṅgahaṃ gatā. Āruppasamādhiabhiññānaṃ adhiṭṭhānabhāvato kasiṇabhāvanā, sattavidhabojjhaṅgavijjāvimuttipāripūrihetuto ānāpānesu paṭhamaānāpānabhāvanā visesato samādhipadhānāti sā catutthadhammapadena saṅgahitā. Catudhātuvavatthānavasena adhigatānipi ettheva saṅgahetabbāni siyuṃ, paññāpadhānatāya pana na saṅgahitāni.

Dhammasamādānesu paṭhamaṃ acelakapaṭipadā etarahi ca dukkhabhāvato, anāgatepi apāyadukkhavaṭṭadukkhāvahato. Acelakapaṭipadāti ca nidassanamattaṃ daṭṭhabbaṃ channaparibbājakānampi ubhayadukkhāvahapaṭipattidassanato. Dutiyaṃ…pe… brahmacariyacaraṇaṃ etarahi satipi dukkhe āyatiṃ sukhāvahattā. Kāmesu pātabyatā yathākāmaṃ kāmaparibhogo. Alabhamānassāpīti pi-saddena ko pana vādo labhamānassāti dasseti.

Dussīlyādipāpadhammānaṃ khambhanaṃ paṭibandhanaṃ khandhaṭṭho, so pana sīlādi evāti āha 『『guṇaṭṭho khandhaṭṭho』』ti. Guṇavisayatāya khandha-saddassa guṇatthatā veditabbā. Vimuttikkhandhoti paṭipakkhato suṭṭhu vimuttā guṇadhammā adhippetā, na avimuttā, nāpi vimuccamānāti tehi saha desanaṃ āruḷhā sīlakkhandhādayopi tayoti āha 『『phalasīlaṃ adhippetaṃ, catūsupi ṭhānesu phalameva vutta』』nti ca. Eteneva cettha vimuttikkhandhoti phalapariyāpannā sammāsaṅkappavāyāmasatiyo adhippetāti veditabbaṃ.

我來將這段巴利文直譯成簡體中文： 1. 第一次大結集故事釋;法集註釋開端故事）和"有果無果"等。油、蜜、糖等，等字包含酥、生酥，而油等的包含只是舉例。應知攝取一切病緣。或者有非有即應知是小的和大的生有。如此則"但對這些"等語成為合理。因為第四聖種特別是爲了斷除有和生有。渴愛生起，即渴愛的生起，意思是因衣等而生起的渴愛。在精進時，即在修習時。不耐寒等，是就修習的前分時而說。耐，即忍受克服。尋的止息只是舉例。是依止息一切煩惱而轉起的行道。 法由此而修習行道為法足。無貪即是法足為無貪法足。這是就無貪分的方法，但在另一分中，以無貪為主的法部分為無貪法足。無瞋即是無恚，意思是慈。善立念即在身等中善正現起的念。以念為首，即以念為主要入門。因為禪那以定為主所以說"或等至"。雖然在有識厭惡中禪修也是以無貪為主，因為以厭惡身體和取不凈相而轉起，但因它依七種善巧取相等而轉起是以念為主，所以想要以第三法足攝取它而說"或依十不凈"。因為依引導利益等而轉起，梵住修習與瞋恚相違而以無恚為主，所以說"四梵住等為第二法足"。其中結合爲已證得的禪那等。因為從行走等觀察食物的厭惡性是依想的堅固性，因為它以堅固想為近因，所以食厭惡想也攝入第三法足中。遍修習因為是無色定和神通的所依，第一安般念修習因為特別是七覺支、明、解脫圓滿的因，所以以定為主而攝入第四法足。依四界差別而證得的也應在此處攝取，但因以慧為主而不攝取。 在法受持中，第一是裸行者的行道，因為現在是苦，未來也導致惡趣苦和輪迴苦。裸行者的行道只是舉例，應知也顯示遮覆外道的兩種苦的行持。第二...行梵行雖然現在有苦但未來導致樂。隨欲貪著即如意享受欲樂。即使未得的，以"即"字顯示何況已得的。 惡戒等惡法的支援防護是蘊義，但那就是戒等，所以說"功德義是蘊義"。應知蘊字因為以功德為境而有功德義。解脫蘊是指從對治而善解脫的功德法，不是未解脫的，也不是正在解脫的，所以與它們一起上升教說的戒蘊等也是那些，所以說"意指果戒，在四處都說的是果"。由此也應知在此解脫蘊是指包含在果中的正思惟、正精進、正念。

Upatthambhanaṭṭhena sampayuttadhammānaṃ tattha thirabhāvena pavattanato, eteneva ahirikaanottappānampi savisaye balaṭṭho siddho veditabbo. Na hi tesaṃ paṭipakkhehi akampiyaṭṭho ekantiko. Hirottappānañhi akampiyaṭṭho sātisayo kusaladhammānaṃ mahābalabhāvato, akusalānañca dubbalabhāvato. Tenāha bhagavā 『『abalā naṃ balīyanti, maddante naṃ parissayā』』ti (su. ni. 776; mahāni. 5; netti. paṭiniddesavāre 5) bodhipakkhiyadhammavasenāyaṃ desanāti 『『samathavipassanāmaggavasenā』』ti vuttaṃ.

Adhīti upasaggamattaṃ, na 『『adhicitta』』ntiādīsu (dha. pa. 185) viya adhikārādiatthaṃ. Karaṇādhikaraṇabhāvasādhanavasena adhiṭṭhāna-saddassa atthaṃ dassento 『『tenavā』』tiādimāha. Tena adhiṭṭhānena tiṭṭhanti attano sammāpaṭipattiyaṃ guṇādhikā purisā, te eva tattha adhiṭṭhāne tiṭṭhanti sammāpattiyā, ṭhānameva adhiṭṭhānameva sammāpaṭipattiyanti yojanā. Paṭhamena adhiṭṭhānena. Aggaphalapaññāti ukkaṭṭhaniddesoyaṃ. Kilesūpasamoti kilesānaṃ accantavūpasamo . Paṭhamena nayena adhiṭṭhānāni ekadesatova gahitāni, na nippadesatoti nippadesatova tāni dassetuṃ 『『paṭhamena cā』』tiādi vuttaṃ. 『『Ādiṃ katvā』』ti etena jhānābhiññāpaññañceva maggapaññañca saṅgaṇhāti. Vacīsaccaṃ ādiṃ katvāti ādi-saddena viratisaccaṃ saṅgaṇhāti. Tatiyena ādi-saddena kilesānaṃ vītikkamapariccāgaṃ, pariyuṭṭhānapariccāgaṃ, heṭṭhimamaggehi anusayapariccāgañca saṅgaṇhāti. 『『Vikkhambhite kilese』』ti etena samāpattīhi kilesānaṃ vikkhambhanavasena vūpasamaṃ vatvā ādi-saddena heṭṭhimamaggehi kātabbaṃ tesaṃ samucchedavasena vūpasamaṃ saṅgaṇhāti. Arahattaphalapaññā kathitā ukkaṭṭhaniddesatova, aññathā vacīsaccādīnampi gahaṇaṃ siyā. Nibbānañca asammosadhammatāya uttamaṭṭhena saccaṃ, sabbasaṃkilesapariccāganimittatāya cāgo, sabbasaṅkhārūpasamabhāvato upasamoti ca visesato vattabbataṃ arahatīti therassa adhippāyo. Pakaṭṭhajānanaphalatāya paññā, anavasesato kilesānañcajante ca vūpasante ca uppannattā cāgo, upasamoti ca visesato aggaphalañāṇaṃ vuccatīti thero āha 『『sesehi arahattaphalapaññā kathitā』』ti.

Pañhabyākaraṇādicatukkavaṇṇanā

我來將這段巴利文直譯成簡體中文： 以支撐義，因為相應諸法在彼處以堅固性而轉起，由此應知無慚無愧在自境中的力義也成就。因為它們不被對治所動搖義不是決定的。因為慚愧不被動搖義是殊勝的，因為善法是大力，而不善法是弱力。所以世尊說："無力者被制服，困難壓迫他"（經集776;大義釋5;導論分別品5）。此是依菩提分法的教說，所以說"依止觀道"。 "增上"只是字首，不像在"增上心"等（法句185）中是增上等義。顯示依作具、處格而有成就義的增上住字義而說"由彼"等。由彼增上住而住立於自己的正行中的功德殊勝之人，他們即住立於彼增上住中的正得，住立即是增上住即是正行的結合。以第一增上住。阿羅漢果慧，這是就最勝而說。煩惱寂止，即煩惱的究竟止息。依第一方法只是部分地取增上住，不是無餘地取，所以爲了無餘地顯示它們而說"以第一"等。"以...為首"以此包含禪那神通慧和道慧。"以語諦為首"中，以"等"字包含離諦。第三中以"等"字包含舍離煩惱的違越、舍離現行、以下位道舍離隨眠。"鎮伏煩惱"以此說明由等至依鎮伏方式而寂止煩惱后，以"等"字包含由下位道所作的依斷絕方式而寂止。說阿羅漢果慧只是就最勝而說，否則也應取語諦等。長老的意趣是：涅槃因為不忘失法性而以最上義為諦，因為是舍離一切雜染的因相而為舍，因為是一切行的寂止性而為寂止，所以特別應當這樣說。長老說"以其餘說阿羅漢果慧"，因為以殊勝了知為果而為慧，因為生起于無餘地舍離和寂止煩惱而為舍、為寂止，所以特別說是阿羅漢果智。 問答等四法釋

312.Kāḷakanti malīnaṃ, cittassa apabhassarabhāvakaraṇanti attho. Taṃ panettha kammapathappattameva adhippetanti āha 『『dasaakusalakammapathakamma』』nti. Kaṇhābhijātihetuto vā kaṇhaṃ. Tenāha 『『kaṇhavipāka』』nti. Apāyūpatti, manussesu ca dobhaggiyaṃ kaṇhavipāko. Ayaṃ tassa tamabhāvo vutto. Nibbattanatoti nibbattāpanato. Paṇḍaranti odātaṃ, cittassa pabhassarabhāvakaraṇanti attho. Sukkābhijātihetuto vā sukkaṃ. Tenāha 『『sukkavipāka』』nti. Saggūpapatti, manussesu sobhaggiyañca sukkavipāko. Ayaṃ tassa jotibhāvo vutto. Ukkaṭṭhaniddesena pana 『『sagge nibbattanato』』ti vuttaṃ, nibbattāpanatoti attho. Missakakammanti kālena kaṇhaṃ, kālena sukkanti evaṃ missakavasena katakammaṃ. 『『Sukhadukkhavipāka』』nti vatvā tattha sukhadukkhānaṃ pavattiākāraṃ dassetuṃ 『『missakakammañhī』』tiādi vuttaṃ. Kammassa kaṇhasukkasamaññā kaṇhasukkābhijātihetutāyāti apacayagāmitāya tadubhayaviddhaṃsakassa kammakkhayakarakammassa idha sukkapariyāyopi na icchitoti āha 『『ubhaya…pe… ayamettha attho』』ti. Tattha ubhayavipākassāti yathādhigatassa ubhayavipākassa. Sampattibhavapariyāpanno hi vipāko idha 『『sukkavipāko』』ti adhippeto, na accantaparisuddho ariyaphalavipāko.

Pubbenivāso sattānaṃ cutūpapāto ca paccakkhakaraṇena sacchikātabbā; itare paṭilābhena asammohapaṭivedhavasena paccakkhakaraṇena ca sacchikātabbā. Nanu ca paccavekkhaṇāpettha paccakkhato pavattatīti? Saccaṃ paccakkhato pavattati sarūpadassanato, na pana paccakkhakaraṇavasena pavattati paccakkhakārīnaṃ piṭṭhivattanato. Tenāha 『『kāyenā』』tiādi.

Ohanantīti heṭṭhā katvā hananti gamenti. Tathābhūtā ca adho sīdenti nāmāti āha 『『osīdāpentī』』ti. Kāmanaṭṭhena kāmo ca so yathāvuttenatthena ogho cāti, kāmesu oghoti vā kāmogho. Bhavogho nāma bhavarāgoti dassetuṃ 『『rūpārūpabhavesū』』tiādi vuttaṃ. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhavesu, tatiyo bhavadiṭṭhisahagato. Yathā rañjanaṭṭhena rāgo, evaṃ ohanaṭṭhena 『『ogho』』ti vutto.

Yojentīti kammaṃ vipākena, bhavādiṃ bhavantarādīhi dukkhe satte yojenti ghaṭṭentīti yogā. Oghā viya veditabbā atthato kāmayogādibhāvato.

Visaṃyojentīti paṭipannaṃ puggalaṃ kāmayogādito viyojenti. Saṃkilesakaraṇaṃ yojanaṃ yogo, ganthikaraṇaṃ (ganthakaraṇaṃ dha. sa. mūlaṭī. 20-25), saṅkhalikacakkalikānaṃ viya paṭibaddhatākaraṇaṃ vā ganthanaṃ gantho, ayaṃ etesaṃ viseso. Palibundhatīti nissarituṃ appadānavasena na muñceti vibandhati. Idamevāti attano yathāupaṭṭhitaṃ sassatavādādikaṃ vadati. Saccanti bhūtaṃ.

Bhusaṃ , daḷhañca ārammaṇaṃ ādīyati etehīti upādānāni. Yaṃ pana tesaṃ tathāgahaṇaṃ, tampi atthato ādānamevāti āha 『『upādānānīti ādānaggahaṇānī』』ti. Gahaṇaṭṭhenāti kāmanavasena daḷhaṃ gahaṇaṭṭhena. Puna gahaṇaṭṭhenāti micchābhinivisanavasena daḷhaṃ gahaṇaṭṭhena. Imināti iminā sīlavatādinā. Suddhīti saṃsārasuddhi. Etenāti etena diṭṭhigāhena. 『『Attā』』ti paññāpento vadati ceva abhinivesanavasena upādiyati ca.

我來將這段巴利文直譯成簡體中文： 312. 黑暗即是污穢，意思是使心不明亮。但在此只是指達到業道的，所以說"十不善業道業"。或者因為是黑生的因而為黑。所以說"黑報"。惡趣生和在人中的不幸是黑報。這說的是它的暗性。從生起，即從使生起。白即是清凈，意思是使心明亮。或者因為是白生的因而為白。所以說"白報"。天界生和在人中的幸運是白報。這說的是它的光明性。但依最勝說而說"因為生在天界"，意思是使生起。雜業即有時黑、有時白，如是依雜而作的業。說"樂苦報"后，為顯示其中樂苦的轉起方式而說"因為雜業"等。業的黑白名稱是因為是黑白生的因，所以說依趣向減損而破除彼二者的滅業，在此不欲白的異名，所以說"二者...這是此中的意義"。其中二報，即如所證得的二報。因為這裡意指包含在有福生中的報為"白報"，不是極清凈的聖果報。 前世住和眾生的死生應以現證方式證知;其他應以獲得、無愚癡證悟方式和現證方式證知。難道在此省察不是現證而轉起嗎？確實是現證而轉起因為見到自性，但不是依現證方式而轉起因為是隨現證者而轉。所以說"以身"等。 淹沒即下下而擊、使去。如此而成為沉下，所以說"使沉沒"。以欲求義為欲，它以如所說的義為暴流，或者在諸欲中的暴流為欲暴流。為顯示有暴流即是有貪而說"於色無色有"等。其中第一是對生有的貪，第二是對業有的，第三是俱有見的。如以染著義為貪，如是以淹沒義說為"暴流"。 繫縛即以業繫縛報，以有等繫縛眾生於苦的有等，所以為軛。應知與暴流同義因為是欲軛等性。 解縛即使已入道的人從欲軛等解脫。染污所作是繫縛為軛，結縛所作是結(結所作是繫縛)，或者如鎖鏈輪等作相係爲結縛為結，這是它們的差別。束縛即以不許出離方式不放而繫縛。唯此即說自己所現起的常見等。真實即真實。 依彼等而強力堅固地取所緣為取。但它們如是執取，從義上也只是取，所以說"取即是執取"。以執取義，即依欲求而堅固執取義。以再執取義，即依邪深著而堅固執取義。以此，即以此戒禁等。清凈即輪迴的清凈。以此，即以此見執。說"我"而且依深著方式而取。

Yavanti tāhi sattā amissitāpi samānajātitāya missitā viya hontīti yoniyo, tā pana atthato aṇḍādiuppattiṭṭhānavisiṭṭhā khandhānaṃ bhāgaso pavattivisesāti āha 『『yoniyoti koṭṭhāsā』』ti. Sayanasminti pupphasantharādisayanasmiṃ. Tattha vā te sayitā jāyantīti sayanaggahaṇaṃ. Tayidaṃ manussānaṃ, bhummadevānañca vasena gahetabbaṃ. Pūtimacchādīsu kimayo nibbattanti. Upapatitā viyāti upapajjavasena patitā viya. Bāhirapaccayanirapekkhatāya vā upapatane sādhukārino opapātino, te eva idha 『『opapātikā』』ti vuttā. Devamanussesūti ettha ye deve sandhāya devaggahaṇaṃ, te dassento 『『bhummadevesū』』ti āha.

Attano satisammosena āhārappayogena maraṇato 『『paṭhamo khiḍḍāpadosikavasenā』』ti vuttaṃ. Attano parassa ca manopadosavasena maraṇato 『『tatiyo manopadosikavasenā』』ti vuttaṃ. Neva attasañcetanāya maranti, na parasañcetanāya kevalaṃ puññakkhayeneva maraṇato, tasmā catuttho…pe… veditabbo.

Dakkhiṇāvisuddhādicatukkavaṇṇanā

1. Dānasaṅkhātā dakkhiṇā, na deyyadhammasaṅkhātā. Visujjhanā mahājutikatā, sā pana mahāphalatāya veditabbāti āha 『『mahapphalā hontī』』ti.

Anariyānanti asādhūnaṃ. Te pana nihīnācārā hontīti āha 『『lāmakāna』』nti. Vohārāti sabbohārā abhilāpā vā, atthato tathāpavattā cetanā. Tenāha 『『ettha cā』』tiādi.

Attantapādicatukkavaṇṇanā

我來將這段巴利文直譯成簡體中文： 由彼等眾生雖不相混而以同類性而如混合為胎，它們從義上是以卵等生起處為特徵的諸蘊部分轉起的差別，所以說"胎即是部分"。于臥具，即于花敷等臥具。或者彼等臥于其中而生，所以說臥具。這應依人和地居天的方式而取。在腐魚等中生起蛆。如化生，即如依化生而生。或者因為不依外緣而善於化生為化生者，在此即說他們為"化生者"。"在天人中"，這裡顯示依何天而說天，所以說"在地居天中"。 因為自己的念忘失而依食用而死，所以說"第一依戲樂損壞"。因為依自己和他人的意損壞而死，所以說"第三依意損壞"。既不由自己的思而死，也不由他人的思而死，只是由福盡而死，所以應知第四...。 凈施等四法釋 313. 施即是凈施，不是所施物。清凈即大威光，它應依大果而知，所以說"成為大果"。 非聖者即非善人。他們是低劣行者，所以說"卑下者"。言說即一切言說或言語，從義上即如是轉起的思。所以說"此中"等。 自苦等四法釋

1. Tesu acelakoti nidassanamattaṃ channaparibbājakānampi attakilamathaṃ anuyuttānaṃ labbhanato.

Na sīlādisampannoti sīlādīhi guṇehi aparipuṇṇo.

Tamoti appakāsabhāvena tamobhūto. Tenāha 『『andhakārabhūto』』ti, andhakāraṃ viya bhūto jāto appakāsabhāvena, andhakārattaṃ vā pattoti attho. Tamamevāti vuttalakkhaṇaṃ tamameva. Paraṃ parato ayanaṃ gati niṭṭhāti attho. 『『Nīce…pe… nibbattitvā』』ti etena tassa tamabhāvaṃ dasseti, 『『tīṇi duccaritāni paripūretī』』ti etena tamaparāyanabhāvaṃ appakāsabhāvāpattito. Tathāvidho hutvāti nīce…pe… nibbattetvā. 『『Tīṇi sucaritāni paripūretī』』ti etena tassa jotiparāyanabhāvaṃ dasseti pakāsabhāvāpattito. Itaradvaye vuttanayānusārena attho veditabbo.

Ma-kāro padasandhimattaṃ 『『aññamañña』』ntiādīsu (su. ni. 605) viya. Catūhi vātehīti catūhi disāhi uṭṭhitavātehi. Parappavādehīti paresaṃ diṭṭhigatikānaṃ vādehi. 『『Akampiyo』』ti vatvā tattha kāraṇamāha 『『acalasaddhāyā』』ti, maggenāgatasaddhāya. Patanubhūtattāti ettha dvīhi kāraṇehi patanubhāvo veditabbo adhiccuppattiyā, pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci karahaci uppajjanti. Uppajjamānā ca vaṭṭānusārimahājanassa viya maddantā abhibhavantā na uppajjanti, dvīhi pana maggehi pahīnattā mandā mandā tanukākārā uppajjanti. Iti kilesānaṃ patanubhāvena guṇasobhāya guṇasoraccena sakadāgāmī samaṇapadumo nāma. Rāgadosānaṃ abhāvāti guṇavikāsavibandhānaṃ sabbaso rāgadosānaṃ abhāvena. Khippameva pupphissatīti aggamaggavikasanena nacirasseva anavasesaguṇasobhāpāripūriyā pupphissati. Tasmā anāgāmī samaṇapuṇḍarīko nāma. 『『Puṇḍarīka』』nti hi rattakamalaṃ vuccati. Taṃ kira lahuṃ pupphissati. 『Paduma』nti setakamalaṃ, taṃ cirena pupphissatī』』ti vadanti. Ganthakārakilesānanti cittassa baddhabhāvakarānaṃ uddhambhāgiyakilesānaṃ sabbaso abhāvā samaṇasukhumālonāma samaṇabhāvena paramasukhumālabhāvappattito.

Catukkavaṇṇanā niṭṭhitā.

Niṭṭhitā ca paṭhamabhāṇavāravaṇṇanā.

Pañcakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 314. 其中裸行者只是舉例，因為遮覆外道中也有從事自我折磨的人。 不具戒等，即不圓滿戒等功德。 暗即以無光明性而成為暗。所以說"成為黑暗"，即如黑暗而產生以無光明性，或者達到黑暗性的意思。即暗，即具有所說特相的暗。趣向即去向、趣、終點的意思。以"在低劣...生"顯示他的暗性，以"圓滿三種惡行"顯示他的趣暗性因為達到無光明性。如是成為，即在低劣...生起。以"圓滿三種善行"顯示他的趣光性因為達到光明性。其他二種應依所說方法類推而知義。 "ma"音節只是語詞連線，如在"互相"等中(經集605)。以四風，即以從四方起的風。以他論，即以其他持見者的論。說"不動"后，說其中的原因"以不動信"，即以道而來的信。已成微薄，在此應依二因知微薄性：偶爾生起和現行微弱。因為一來者的煩惱不像隨輪迴的凡夫那樣經常生起，只是有時才生起。生起時也不像隨輪迴的凡夫那樣壓制克服而生起，而是因為由二道所斷而微弱地、薄弱地生起。如是因為煩惱微薄而以功德莊嚴、功德柔和，一來者名為沙門蓮華。因為無貪瞋，即因為完全沒有障礙功德開顯的貪瞋。將速開放，即由最上道開顯而不久將以圓滿一切功德莊嚴而開放。所以不還者名為沙門紅蓮。因為"紅蓮"是說紅色蓮花。據說它將速開放。他們說"蓮"是白色蓮花，它將遲開放。因為完全無繫縛煩惱，即無使心束縛的上分煩惱，名為沙門細妙，因為以沙門性達到最細妙性。 四法釋終。 第一誦分釋終。 五法釋;

1. Saccesu viya ariyasaccāni khandhesu upādānakkhandhā antogadhāti khandhesu lokiyalokuttaravasena vibhāgaṃ dassetvā itaresu tadabhāvato 『『upādānakkhandhā lokiyā vā』』ti āha.

Gantabbāti upapajjitabbā. Yathā hi kammabhavo paramatthato asatipi kārake paccayasāmaggiyā siddho 『『taṃsamaṅginā santānalakkhaṇena sattena kato』』ti voharīyati, evaṃ upapattibhavalakkhaṇā gatiyo paramatthato asatipi gamake taṃtaṃkammavasena yehi tāni kammāni 『『katānī』』ti vuccanti, tehi 『『gantabbā』』ti voharīyanti. Yassa uppajjati, taṃ brūhanto eva uppajjatīti ayo, sukhaṃ. Natthi ettha ayoti nirayo. Tato eva assādetabbamettha natthīti 『『nirassādo』』ti āha. Avīciādiokāsepi nirayasaddo niruḷhoti āha 『『sahokāsena khandhā kathitā』』ti. Sūriyavimānādi okāsavisesepi loke deva-saddo niruḷhoti āha 『『catutthe okāsopī』』ti.

Āvāseti visaye bhummaṃ. Peto vā ajagaro vā hutvā nibbattati laggacittatāya, hīnajjhāsayatāya ca. Tehi tehi kāraṇehi ādīnavaṃ dassetvā yathā aññe na labhanti, evaṃ karoti attano visamanissitatāya, balavanissitatāya ca. Vaṇṇamacchariyena attano eva vaṇṇaṃ vaṇṇeti, paresaṃ vaṇṇo 『『kiṃ vaṇṇo eso』』ti taṃ taṃ dosaṃ vadati. Paṭivedhadhammo ariyānaṃyeva hoti, te ca taṃ na maccharāyanti macchariyassa sabbaso pahīnattāti tassa asambhavo evāti āha 『『pariyattidhamme』』tiādi. 『『Ayaṃ imaṃ dhammaṃ uggahetvā aññathā atthaṃ viparivattetvā nassessatī』』ti dhammānuggahena na deti. 『『Ayaṃ imaṃ dhammaṃ uggahetvā uddhato unnaḷo avūpasantacitto apuññaṃ pasavissatī』』ti puggalānuggahena na deti. Na taṃ adānaṃ macchariyaṃ macchariyalakkhaṇasseva abhāvato.

Cittaṃ nivārentīti jhānādivasena uppajjanakaṃ kusalacittaṃ nisedhenti tathāssa uppajjituṃ na denti. Nīvaraṇappattoti nīvaraṇāvattho. 『『Arahattamaggavajjho』』ti etena bhavarāgānusayassapi nīvaraṇabhāvaṃ anujānāti, taṃ vicāretabbaṃ. Kimettha vicāretabbaṃ? 『『Āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇa』』nti (paṭṭhā.

我來將這段巴利文直譯成簡體中文： 315. 如在諸諦中包含聖諦，在諸蘊中包含取蘊，顯示諸蘊以世間出世間的分別后，因為在其他中無彼，所以說"取蘊是世間"。 應去即應生。如業有雖然勝義上無作者，但由因緣和合而成就，說"由具有彼的相續相的有情所作"，如是趣的特相即生有，雖然勝義上無去者，但依各各業而說"彼等業已作"，由彼等說"應去"。有樂為樂。此中無樂為無樂。正因如此，此中無可受用，所以說"無受用"。地獄字也安立於無間等處所，所以說"說蘊與處所"。天字也安立於日宮等特別處所，所以說"第四也包含處所"。 住處即境處的處格。因為心執著和志向卑劣而生為餓鬼或蟒蛇。因為依止不平等和依止力量，所以顯示彼等因緣的過患，使他人不得。因為慳吝容色而只稱讚自己的容色，說他人的容色"這是什麼容色"等過失。證法只屬於聖者，他們不慳吝彼因為完全斷除慳吝，所以不可能有彼，所以說"于教法"等。"此人學了此法后將顛倒義而破壞"而不以護法給予。"此人學了此法后將成為掉舉、高傲、心不寂靜而作罪"而不以護人給予。彼不與不是慳吝，因為無慳吝相。 障心即阻礙、不讓依禪那等而生起的善心如是生起。成為蓋即蓋的狀態。以"為阿羅漢道所斷"表示也允許有貪隨眠為蓋，彼應思擇。此中何須思擇？"色界中依欲貪蓋而有昏沉睡眠蓋"（發趣論）。

3.nīvaraṇagocchake 8) ādivacanato na yidaṃ 『『pariyāyena vutta』』nti sakkā vattuṃ, sabbesampi tebhūmakadhammānaṃ kāmanīyaṭṭhena kāmabhāvato bhavarāgassapi kāmacchandabhāvassa icchitattā. Tasmā 『『kāmacchando nīvaraṇappatto』』ti bhavarāgānusayamāha. So hi arahattamaggavajjho. 『『Yā tasmiṃ samaye cittassa akalyatā』』ti (dha. sa. 1162) ādivacanato thinaṃ cittagelaññaṃ. Tathā 『『yā tasmiṃ samaye vedanākkhandhassā』』ti (dha. sa. 44) ādivacanato middhaṃ khandhattayagelaññaṃ. Ettha ca cittagelaññena cittasseva akalyatā, khandhattayagelaññena pana rūpakāyassapi thinamiddhassa niddāhetuttā. Tathā uddhaccanti uddhaccassa arahattamaggavajjhataṃ upasaṃharati tathā-saddena , na ubhayataṃ. Na hi tassa tādisī ubhayatā atthi. Yaṃ pana keci vadanti 『『puthujjanasantānavutti sekkhasantānavuttī』』ti, taṃ idha anupayogi sekkhasantānavuttino eva cettha adhippetattā.

Tehīti saṃyojanehi. 『『Orambhāgiyāni uddhambhāgiyānī』』ti visesaṃ anāmasitvā 『『saṃyojanānī』』ti sādhāraṇato paduddhāro idāni vuccamānacatukkānucchavikatāvasena, kassacipi kilesassa avikkhambhitattā kathañcipi avinipāteyyatāmutto kāmabhavo ajjhattaggahaṇassa visesapaccayattā imesaṃ sattānaṃ abbhantaraṭṭhena anto nāma. Rūpārūpabhavo tabbipariyāyato bahi nāma. Tathā hi yassa orambhāgiyāni saṃyojanāni appahīnāni, so ajjhattasaṃyojano vutto, yassa tāni pahīnāni, so bahiddhāsaṃyojano, tasmā anto asamucchinnabandhanatāya, bahi ca pavattamānabhavaṅgasantānatāya antobaddhā bahisayitā nāma. Nirantarappavattabhavaṅgasantānavasena hi sayitavohāro. Kāmaṃ nesaṃ bahibandhanampi asamucchinnaṃ, antobandhanassa pana thūlatāya evaṃ vuttaṃ . Tenāha 『『tesañhi kāmabhave bandhana』』nti. Iminā nayena sesadvayepi attho veditabbo. Asamucchinnesu ca orambhāgiyasaṃyojaniyesu laddhappaccayesu uddhambhāgiyasaṃyojanāni agaṇanūpagāni hontīti. Ariyānaṃyeva vasenettha catukkassa uddhaṭattā labbhamānāpi puthujjanā na uddhaṭā.

Sikkhākoṭṭhāsoti sikkhitabbabhāgo. Pajjati sikkhā etenāti sikkhāpadaṃ, sikkhāya adhigamupāyoti. Āgatāyeva, tasmā tattha āgatanayeneva veditabbāti adhippāyo.

Abhabbaṭṭhānādipañcakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 3. 因為在蓋品中說"等"，不能說此"是方便說"，因為一切三界法以可欲義而為欲，所以也欲有貪為欲貪。因此說"欲貪成為蓋"即說有貪隨眠。因為它為阿羅漢道所斷。因為說"在那時心的不適"等，昏沉是心的病。同樣因為說"在那時受蘊"等，睡眠是三蘊的病。此中以心病表示只是心的不適，但以三蘊病也表示色身的昏沉睡眠是睡眠的因。如是掉舉，以"如是"字引入掉舉為阿羅漢道所斷，不是兩者性。因為它沒有如此的兩者性。但有些人說"凡夫相續轉起、有學相續轉起"，那在此無用，因為這裡只是意指有學相續轉起。 以彼等，即以結。不觸及"下分、上分"的差別而從共通上提舉"諸結"，是依將要說的四法的適宜性。因為任何煩惱都未鎮伏，所以無論如何不能脫離墮落，欲有因為取內為特殊因緣，對這些有情以內在義為內。色無色有以相反義為外。如是未斷下分結者說為內結，已斷彼者說為外結，所以因為內未斷縛而外相續轉起，名為內縛外臥。因為依無間轉起有分相續而有臥的言說。雖然他們的外縛也未斷，但因為內縛粗重而如是說。所以說"因為他們在欲有的縛"。以此方法也應知其餘二種的意義。當未斷下分結所得因緣時，上分結不可數。因為此四法只依聖者而舉，所以雖可得凡夫也不舉。 學處分，即應學的部分。由此而行學為學處，即學的證得方便。已來，所以應依彼處所來的方法而知，這是意趣。 不能處等五法釋;

316.Desanāsīsamevāti desanāpadeso eva, tasmā sotāpannādayopi abhabbā. Yadi evaṃ kasmā tathā desanāti āha 『『puthujjanakhīṇāsavāna』』ntiādi.

Ñātibyasane yesaṃ ñātīnaṃ vināso, tesaṃ hitasukhaṃ viddhaṃseti, tasmā byasatīti byasanaṃ. Bhogabyasanepi eseva nayo. Rogabyasanādīsu pana 『『yassa rogo』』tiādinā yojetabbaṃ. Neva akusalāni asaṃkiliṭṭhasabhāvattā. Na tilakkhaṇāhatāni abhāvadhammattā. Itaraṃ pana vuttavipariyāyato akusalaṃ, tilakkhaṇāhatañca.

Guṇehi samiddhabhāvā sampadā.

Vatthusandassanāti yasmiṃ vatthusmiṃ tassa āpatti, tassa sarūpato dassanā. Āpattisandassanāti yaṃ āpattiṃ so āpanno, tassā dassanā. Saṃvāsapaṭikkhepoti uposathapavāraṇādisaṃvāsassa paṭikkhipanaṃ akaraṇaṃ. Sāmīcipaṭikkhepo abhivādanādisāmīcikiriyāya akaraṇaṃ. Codayamānenāti codentena. Cuditakassa kāloti cuditakassa puggalassa codetabbakālo. Puggalanti codetabbaṃ puggalaṃ. Upaparikkhitvāti 『『ayaṃ cuditakalakkhaṇe tiṭṭhati, na tiṭṭhatī』』ti vīmaṃsitvā. Ayasaṃ āropeti 『『ime maṃ abhūtena abbhācikkhantā anayabyasanaṃ āpādentī』』ti bhikkhūnaṃ ayasaṃ uppādeti.

Padhāniyaṅgapañcakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 316. 只是教說之首即只是教說方便，所以預流等也不能。如果這樣，為什麼如此教說呢？所以說"凡夫漏盡者"等。 親戚災難中，凡是親戚的滅亡，破壞他們的利益和安樂，所以損害為災難。在財產災難中也是這個道理。但在疾病災難等中，應以"凡是疾病"等來結合。不是不善因為是不染污性。不是被三相所擊因為是非有法。但其他由於相反於所說而是不善和被三相所擊。 以功德圓滿性為成就。 事顯示，即顯示他所犯的那個事的自性。罪顯示，即顯示他所犯的那個罪。共住遮止，即不作布薩自恣等共住。禮敬遮止，即不作禮敬等禮儀。被詰責，即被勸諫。被詰責者的時，即被詰責人應被勸諫的時間。人，即應被勸諫的人。觀察，即考察"此人住于被詰責相，不住于被詰責相"。生起不名譽，即"這些人以不實誹謗我，使我遭遇災難不幸"而使諸比丘生起不名譽。 精勤支五法釋;

1. Padahatīti padahano; bhāvanaṃ anuyutto yogī, tassa bhāvo bhāvanānuyogo padahanabhāvo. Padhānaṃ assa atthīti padhāniko, ka-kārassa ya-kāraṃ katvā 『『padhāniyo』』ti vuttaṃ. 『『Abhinīhārato paṭṭhāya āgatattā』』ti vuttattā paccekabodhisattasāvakabodhisattānampi paṇidhānato pabhuti āgatā saddhā āgamanasaddhā eva, ukkaṭṭhaniddesena pana 『『sabbaññubodhisattāna』』nti vuttaṃ. Adhigamato samudāgatattā aggamaggaphalasampayuttāpi adhigamanasaddhā nāma, yā sotāpannassa aṅgabhāvena vuttā. Acalabhāvenāti paṭipakkhena anabhibhavanīyattā niccalabhāvena. Okappananti okkantitvā pakkhanditvā adhimuccanaṃ. Pasāduppatti pasādanīye vatthusmiṃ pasīdanameva. Suppaṭividdhanti suṭṭhu paṭividdhaṃ, yathā tena paṭivedhena sabbaññutaññāṇaṃ hatthagataṃ ahosi, tathā paṭividdhaṃ. Yassa buddhasubuddhatāya saddhā acalā asampavedhī, tassa dhammasudhammatāya, saṅghasuppaṭipannatāya ca saddhā na tathāti aṭṭhānametaṃ anavakāso. Tenāha bhagavā 『『yo, bhikkhave, buddhe pasanno, dhamme so pasanno, saṅghe so pasanno』』tiādi. Padhānavīriyaṃ ijjhati 『『addhā imāya paṭipadāya jarāmaraṇato muccissāmī』』ti sakkaccaṃ padahanato.

Appa-saddo abhāvattho 『『appa-saddassa…pe… kho panā』』tiādīsu viyāti āha 『『arogo』』ti. Samavepākiniyāti yathābhuttaṃ āhāraṃ samākāreneva paccanasīlāya. Daḷhaṃ katvā paccantī hi gahaṇī ghorabhāvena pittavikārādivasena rogaṃ janeti, sithilaṃ katvā paccantī mandabhāvena vātavikārādivasena. Tenāha 『『nātisītāya nāccuṇhāyā』』ti. Gahaṇītejassa mandatikkhatāvasena sattānaṃ yathākkamaṃ sītuṇhasahagatāti āha 『『atisītagahaṇiko』』tiādi. Yāthāvato accayadesanā attano āvikaraṇaṃ nāmāti āha 『『yathābhūtaṃ attano aguṇaṃ pakāsetā』』ti. Udayatthagāminiyāti saṅkhārānaṃ udayaṃ, vayañca paṭivijjhantiyāti ayamettha atthoti āha 『『udayañcā』』tiādi. Parisuddhāyāti nirupakkilesāya. Nibbijjhituṃ samatthāyāti tadaṅgavasena avasesaṃ pajahituṃ samatthāya. Tassa tassa dukkhassa khayagāminiyāti yaṃ dukkhaṃ imasmiṃ ñāṇe anadhigate pavattārahaṃ, adhigate na pavattati, taṃ sandhāya vadati. Tathā hesa yogāvacaro 『『cūḷasotāpanno』』ti vuccati.

Suddhāvāsādipañcakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 317. 精進為精進者;修習專注的瑜伽行者，他的狀態即修習專注,精進狀態。具有精進為精進者,將ka音轉為ya音而說為"精進者"。因為說"從發願開始而來"，所以辟支菩薩、聲聞菩薩從發願以來所生的信也是來信,但以最勝說而說"諸正等覺菩薩"。因為從證得而生起,所以與最上道果相應的也名為證信,即說為預流者的支分。以不動性，即因為不被對治所勝而不動搖。勝解，即傾向、投入、勝解。信生起即是對可信事物的信。善通達，即善好地通達,如以彼通達而一切智智成為手中所得,如是通達。若對佛善覺性的信不動不搖,則對法善法性、僧善行性的信不如是,這是無有是處、無有機會。所以世尊說"諸比丘,若於佛信凈,則於法信凈,于僧信凈"等。精進勇猛成就,因為"我必定依此行道而解脫老死"而恭敬精進。 "appa"字義為無,如在"appa聲...但是"等中,所以說"無病"。平等消化,即以平等方式消化所食的食物的習性。因為消化力強烈地消化會因極重而依膽病等生病,鬆弛地消化會因微弱而依風病等。所以說"不太冷不太熱"。因為消化火的微弱和強烈,眾生順次而有冷熱的伴隨,所以說"冷消化者"等。如實懺悔過失名為自己的顯露,所以說"顯示如實的自己過失"。趣向生滅,即通達諸行的生滅,這是這裡的義,所以說"生及"等。清凈,即無隨煩惱。能洞察,即能依相應斷而斷除餘下的。趣向彼彼苦的滅,是說此智未得時應起的苦,得時不起。因為如此,此瑜伽行者稱為"小預流者"。 凈居等五法釋

318.『『Suddhāāvasiṃsū』』tiādinā addhattayepi tesaṃ suddhāvāsapariyāyo abyabhicārīti dasseti. Kilesamalarahitāti nāmakāyaparisuddhiṃ vadanto eva rūpakāyaparisuddhimpi atthato dasseti. Tenāha 『『anāgāmikhīṇāsavā』』ti.

Āyuno majjhanti avihādīsu yattha yattha uppanno, tattha tattha āyuno majjhaṃ anatikkamitvā. Antarā vāti tassa antarāva orameva. Majjhaṃ upahaccāti āyuno majjhaṃ aticca. Tenāha 『『atikkamitvā』』ti. Appayogenāti anussahanena. Akilamantoti akilanto. Sukhenāti akicchena. Uddhaṃ vāhibhāvena uddhaṃ assa taṇhāsotaṃ, vaṭṭasotañcāti uddhaṃsoto; uddhaṃ vā gantvā paṭilabhitabbato uddhaṃ assa maggasotanti uddhaṃsoto. Akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī. Sodhetvāti tattha tattha uppajjanto te te devaloke sodhento viya hotīti vuttaṃ 『『cattāro devaloke sodhetvā』』ti. Tattha tattha vā uppajjitvā puna anuppajjanārahabhāveneva tatopi gacchanto devūpapattibhavasaññite attano khandhaloke bhavarāgamalaṃ visodhetvā vikkhambhetvā. Ayañhi avihesu kappasahassaṃ vasanto arahattaṃ pattuṃ asakkuṇitvā atappaṃ gacchati, tatthāpi dve kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassaṃ gacchati, tatthāpi cattārikappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassiṃ gacchati, tatthāpi aṭṭhakappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā akaniṭṭhaṃ gacchati, tattha vasanto aggamaggaṃ adhigacchati.

Cetokhilapañcakavaṇṇanā

319.Cetokhilā nāma atthato vicikicchā kodho ca, te pana yasmiṃ santāne uppajjanti, tassa kharabhāvo kakkhaḷabhāvo hutvā upatiṭṭhanti, pageva attanā sampayuttacittassāti āha 『『cittassa thaddhabhāvo』』ti. Yathā lakkhaṇapāripūriyā gahitāya sabbā satthurūpakāyasirī gahitāva nāma hoti, evaṃ sabbaññutāya sabbā dhammakāyasirī』』 gahitā eva nāma hotīti tadubhayavatthukameva kaṅkhaṃ dassento 『『sarīre kaṅkhamāno』』tiādimāha. Ātapati kileseti ātappaṃ, sammāvāyāmoti āha 『『ātappāyāti vīriyakaraṇatthāyā』』ti. Punappunaṃ yogāyāti bhāvanaṃ punappunaṃ yuñjanāya. Satatakiriyāyāti bhāvanāya nirantarappayogāya. 『『Paṭivedhadhamme kaṅkhamāno』』ti ettha kathaṃ lokuttaradhamme kaṅkhā pavattatīti? Na ārammaṇakaraṇavasena, anussavākāraparivitakkaladdhe parikappitarūpe kaṅkhā pavattatīti dassento āha 『『vipassanā…pe… vadanti, taṃ atthi nu kho natthīti kaṅkhatī』』ti. Sikkhāti cettha pubbabhāgasikkhā veditabbā. 『『Kāmañcettha visesuppattiyā mahāsāvajjatāya ceva saṃvāsanimittaghaṭṭanāhetu abhiṇhuppattikatāya ca 『sabrahmacārīsū』ti kopassa visayo visesetvā vutto, tato aññatthāpi pana kopo 『na cetokhilo』ti na sakkā viññātu』』nti keci. Yadi evaṃ vicikicchāyapi ayaṃ nayo āpajjati, tasmā yathārutavaseneva gahetabbaṃ.

Cetasovinibandhādipañcakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 318. 以"住凈居"等顯示他們在三時中的凈居名稱都是無例外的。說"無煩惱垢"即說名身清凈的同時也從義上顯示色身清凈。所以說"不還漏盡者"。 壽命中，即在何處生起的無煩等天中，在何處不超過壽命之中。或中間，即在其中間之前。觸中，即超過壽命之中。所以說"超過"。不用功，即不勉強。不疲倦，即不倦。以樂，即無難。上升之流為上流，因為他的渴愛流、輪迴流向上;或者因為去上而獲得，他的道流向上為上流。去阿迦尼吒為阿迦尼吒行。清凈，因為在彼彼處生起時如凈化彼等天界，所以說"清凈四天界"。或者在彼彼處生起后以不再生起的方式而從彼處去，清凈、鎮伏在名為天生有的自己蘊世間中的有貪垢。因為此人在無煩天住千劫不能證阿羅漢而去無熱天，在彼處住二千劫不能證阿羅漢而去善現天，在彼處住四千劫不能證阿羅漢而去善見天，在彼處住八千劫不能證阿羅漢而去色究竟天，住在彼處證得最上道。 心荒穢五法釋 319. 心荒穢即從義上為疑和瞋，它們在何相續中生起，成為其粗糙性、堅硬性而現起，何況是對自己相應的心，所以說"心的僵硬性"。如攝取相的圓滿即如同攝取一切導師色身莊嚴，如是攝取一切智性即如同攝取一切法身莊嚴，顯示關於此二事的疑，所以說"疑惑身"等。熾熱煩惱為精進，即正精進，所以說"為精進，即為作精進"。數數修習，即數數修習禪修。恒常作，即禪修的不間斷實行。在"疑惑證悟之法"中，如何在出世間法中生疑？不是依所緣的方式，顯示在依聞思所得的遍計相中生疑，所以說"說觀...彼有耶無耶而疑"。此中應知學是前分學。有些人說"此中雖然因為特勝證得、大罪過性和共住因緣觸惱而數數生起，所以特別說'對梵行者'為瞋的境，但不能說對其他處的瞋'不是心荒穢'"。如果這樣，對疑也有這樣的道理，所以應依所說而取。 心纏縛等五法釋；

1. Pavattituṃ appadānavasena kusalacittaṃ vinibandhantīti cetasovinibandhā. Taṃ pana vinibandhantā muṭṭhigāhaṃ gaṇhantī viya hontīti āha 『『cittaṃ bandhitvā』』tiādi. Kāmagiddho puggalo vatthukāme viya kilesakāmepi assādeti abhinandatīti vuttaṃ 『『vatthukāmepi kilesakāmepī』』ti. Attano kāyeti attano karajakāye, attabhāve vā. Bahiddhārūpeti paresaṃ kāye, anindriyabaddharūpe ca. Udaraṃ avadihati upacinoti paripūretīti udarāvadehakaṃ. Seyyasukhanti seyyāya sayanavasena uppajjanakasukhaṃ. Saṃparivattakanti saṃparivattetvā. Paṇidhāyāti taṇhāvasena paṇidahitvā. Iti pañcavidhopi lobhaviseso eva cetovinibandho vuttoti veditabbo.

Lokiyāneva kathitāni rūpindriyānaṃyeva kathitattā. Paṭhamadutiyacatutthāni lokiyāni parittabhūmakattā. Tatiyapañcamāni kāmarūpaggabhūmikattā, kāmarūpārūpaggabhūmikattā ca. Lokiyalokuttarāni kathitānīti ānetvā yojanā. 『『Samathavipassanāmaggaphalavasenā』』ti vattabbaṃ. 『『Samathavipassanāmaggavasenā』』ti vuttaṃ.

Nissaraṇiyapañcakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 320. 以不讓生起的方式束縛善心為心纏縛。但那束縛時如同握拳一樣，所以說"縛心"等。貪慾的人如同愛著欲事物也愛著煩惱欲，所以說"于欲事物和煩惱欲"。自身，即自己的所生身，或自體。外色，即他人的身體和非根所繫的色。充滿腹部即積集、填滿腹部為腹部充滿。臥樂，即以臥躺而生起的樂。翻轉，即翻轉過來。繫著，即以渴愛而繫著。應知如是說五種都是貪的差別為心纏縛。 說世間的，因為只說色根。第一、第二、第四是世間，因為是屬於欲界地。第三、第五是屬於欲界色界地，和屬於欲界色界無色界地。連線說"說世間出世間"。應該說"依止觀道果"。說"依止觀道"。 出離五法釋

1. Nissarantīti nissaraṇīyāti vattabbe rassaṃ katvā niddeso. Kattari hesa anīya-saddo yathā 『『niyyānikā』』ti. Tenāha 『『nissaṭā』』ti. Kuto pana nissaṭāti? Yathāsakaṃ paṭipakkhato. Nijjīvaṭṭhena dhātuyoti āha 『『attasuññasabhāvā』』ti. Atthato pana dhammadhātumanoviññāṇadhātuvisesā. Tādisassa bhikkhuno kilesavasena kāmesu manasikāro nāma natthīti āha 『『vīmaṃsanattha』』nti. 『『Nekkhammanissitaṃ idāni me cittaṃ, kiṃ nu kho kāmavitakkopi uppajjatī』』ti vīmaṃsantassāti attho. Pakkhandanaṃ nāma anuppaveso, so pana tattha natthīti āha 『『na pavisatī』』ti. Pasādaṃ nāma abhirucisantiṭṭhānaṃ , vimuccanaṃ adhimuccananti taṃ sabbaṃ pakkhipanto vadati 『『pasādaṃ nāpajjatī』』tiādi. Evaṃbhūtaṃ panassa cittaṃ tattha kathaṃ tiṭṭhatīti āha 『『yathā panā』』tiādi. Tanti paṭhamajjhānaṃ. Assāti bhikkhuno. Cittaṃ pakkhandatīti parikammacittena saddhiṃ jhānacittaṃ ekaṭṭhavasena ekajjhaṃ gahetvā vadati. Gocare gatattāti attano ārammaṇe eva pavattattā. Ahānabhāgiyattāti ṭhitibhāgiyattā, visesabhāgiyattā vā. Suṭṭhu vimuttanti vikkhambhanavimuttiyā sammadeva vimuttaṃ. Cittassa kāyassa ca hananato vighāto, dukkhaṃ. Paridahanato pariḷāho, kāmadaratho. Na vedayati anuppajjanato. Nissaranti tatoti nissaraṇaṃ. Ke nissaranti? Kāmā. Evañca katvā kāmānanti kattari sāmivacanaṃ suṭṭhu yujjati. Yadaggena kāmā tato 『『nissaṭā』』ti vuccanti, tadaggena jhānampi kāmato 『『nissaṭa』』nti vattabbataṃ labhatīti vuttaṃ 『『kāmehi nissaṭattā』』ti. Evaṃ vikkhambhanavasena kāmanissaraṇaṃ vatvā idāni samucchedavasena accantatova nissaraṇaṃ dassetuṃ 『『yo panā』』tiādi vuttaṃ.

Sesapadesūti sesakoṭṭhāsesu. Ayaṃ pana visesoti visesaṃ vadantena 『『taṃ jhānaṃ pādakaṃ katvā』』tiādiko avisesoti vatvā dutiyatatiyavāresu sabbaso anāmaṭṭho, catutthavāre pana ayampi visesoti dassetuṃ 『『accantanissaraṇe cettha arahattaphalaṃ yojetabba』』nti vuttaṃ.

Yasmā arūpajjhānaṃ pādakaṃ katvā aggamaggaṃ adhigantvā arahatte ṭhitassa cittaṃ sabbaso rūpehi nissaṭaṃ nāma hoti. Tassa hi phalasamāpattito vuṭṭhāya vīmaṃsanatthaṃ rūpābhimukhaṃ cittaṃ pesentassa idamakkhātanti samathayānikānaṃ vasena heṭṭhā cattāro vārā kathitā, idaṃ pana sukkhavipassakassa vasenāti āha 『『suddhasaṅkhāre』』tiādi. Puna sakkāyo natthīti uppannanti idāni me sakkāyappabandho natthīti vīmaṃsantassa uppannaṃ.

Vimuttāyatanapañcakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 321. "出離"在應說為"nissaranīya"時作短音而說。此anīya詞是作者義，如"出"。所以說"出離"。從何處出離？從各自的對治。以無命義為界，所以說"空無我性"。但從義上是法界、意識界的差別。這樣的比丘沒有以煩惱方式在諸欲中作意，所以說"為觀察"。意思是觀察"我的心現在依出離，欲尋還會生起嗎？"。趣入即進入，但那裡沒有，所以說"不進入"。凈信即信解安住，解脫即勝解，含攝這一切而說"不生凈信"等。但他這樣的心如何住于其中？所以說"如何"等。彼，即初禪。此，即比丘。心趣入，是連同遍作心說禪心為一處義。已至行處，即只在自己所緣中轉起。不退分，即住分或勝進分。善解脫，即以鎮伏解脫而善好解脫。由損害心身為惱害，即苦。由遍燒為熱惱，即欲苦。不覺受，因為不生起。從彼出離為出離。誰出離？諸欲。如此作時，諸欲為作者的屬格很適合。因為說諸欲從彼"出離"，所以禪也從欲"出離"而說，所以說"因為從諸欲出離"。如是說依鎮伏的出離欲后，現在為顯示依斷除而究竟出離而說"若"等。 在余處，即在其餘部分。但此差別，即說差別時說"以彼禪為基礎"等為無差別，在第二第三段完全不提及，但在第四段為顯示此也是差別而說"在究竟出離中這裡應配阿羅漢果"。 因為以無色禪為基礎證得最上道而住于阿羅漢位者的心名為完全從諸色出離。因為他從果定出起為觀察而送心趣向色時說此，依止觀行者的四段在前面說，但這是依純觀行者而說，所以說"純行"等。再無有身見生起，即現在觀察我的有身相續已無而生起。 解脫處五法釋

1. Vimuttiyā vaṭṭadukkhato vimuccanassa āyatanāni kāraṇāni vimuttāyatanānīti āha 『『vimuccanakāraṇānī』』ti. Pāḷiatthaṃ jānantassāti 『『idha sīlaṃ āgataṃ, idha samādhi, idha paññā』』tiādinā taṃ taṃ pāḷiatthaṃ yāthāvato jānantassa. Pāḷiṃ jānantassāti tadatthajotanaṃ pāḷiṃ yāthāvato upadhārentassa. Taruṇapītīti sañjātamattā mudukā pīti jāyati. Kathaṃ jāyati? Yathādesitadhammaṃ upadhārentassa tadanucchavikameva attano kāyavacīmanosamācāraṃ pariggaṇhantassa somanassappattassa pamodalakkhaṇaṃ pāmojjaṃ jāyati. Tuṭṭhākārabhūtā balavapītīti purimuppannāya pītiyā vasena laddhāsevanattā ativiya tuṭṭhākārabhūtā kāyacittadarathapassambhanasamatthāya passaddhiyā paccayo bhavituṃ samatthā balappattā pīti jāyati. Yasmā nāmakāye passaddhe rūpakāyopi passaddho eva hoti, tasmā 『『nāmakāyo paṭipassambhati』』 icceva vuttaṃ. Sukhaṃ paṭilabhatīti vakkhamānassa cittasamādhānassa paccayo bhavituṃ samatthaṃ cetasikaṃ nirāmisaṃ sukhaṃ paṭilabhati vindati. 『『Samādhiyatī』』ti ettha na yo koci samādhi adhippeto, atha kho anuttarasamādhīti dassento 『『arahatta phalasamādhinā samādhiyatī』』ti āha. 『『Ayañhī』』tiādi tassā desanāya tādisassa puggalassa yathāvuttasamādhipaṭilābhassa kāraṇabhāvavibhāvanaṃ. Tassa vimuttāyatanabhāvo. Osakkitunti nayituṃ. Samādhiyeva samādhinimittanti kammaṭṭhānapāḷiāruḷho samādhiyeva parato uppajjanakabhāvanāsamādhissa kāraṇabhāvato samādhinimittaṃ. Tenāha 『『ācariyasantike』』tiādi.

Vimuttivuccati arahattaṃ sabbaso kilesehi paṭippassaddhivimuttīti katvā. Paripācentīti sādhenti nipphādenti. Aniccānupassanāñāṇe nissayapaccayabhūte uppannasaññā, tena ñāṇena sahagatāti attho. Sesesupi eseva nayo. Yaṃ panettha vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.37, 306) vuttanayena veditabbaṃ.

Pañcakavaṇṇanā niṭṭhitā.

Chakkavaṇṇanā

1. Attānaṃ adhi ajjhattā,adhi-saddo samāsavisaye adhikāratthaṃ, pavattiatthañca gahetvā pavattatīti attānaṃ adhikicca uddissa pavattā ajjhattā; ajjhattesu bhavāni ajjhattikānīti niyakajjhattesupi abbhantarāni cakkhādīni vuccanti, tāni pana yena ajjhattabhāvena 『『ajjhattikānī』』ti vuccanti, tamatthaṃ pākaṭaṃ katvā dassento 『『ajjhattikānī』』ti āha. Saddatthato pana ajjhattajjhattāniyeva ajjhattajjhattikāni yathā 『『venayiko』』ti (ma. ni. 1.246; a. ni.

我來將這段巴利文直譯成簡體中文： 322. 解脫即從輪迴苦解脫的處所、因緣為解脫處，所以說"解脫因緣"。知經義者，即如"此處是戒，此處是定，此處是慧"等如實知彼彼經義者。知經者，即如實思維顯示彼義的經者。弱喜，即剛生起的柔軟喜生起。如何生起？對如所說法思維、攝取相應的自己身語意行而得歡喜者，生起歡喜相的歡悅。成為歡喜狀的強喜，即因先前生起的喜而得串習，成為極歡喜狀，能成為能鎮伏身心熱惱的輕安的緣的有力喜生起。因為名身輕安時色身也輕安，所以只說"名身輕安"。獲得樂，即獲得、得到能成為將要說的心定之緣的無染心所樂。在"得定"中，不是指任何定，而是顯示無上定，所以說"以阿羅漢果定而得定"。"因為此"等是顯示此教說對這樣的人是如所說得定的因緣。它的解脫處性。推引，即引導。定相即定，因為已登上業處經的定成為後生起修習定的因緣為定相。所以說"在阿阇黎處"等。 解脫說為阿羅漢，因為是從一切煩惱寂止解脫。成熟，即成就、完成。在無常隨觀智為依止緣時生起的想，即與彼智相應的意思。在其餘也是這個道理。這裡應說的，應依清凈道論疏(visuddhi. ṭī. 1.37, 306)所說方法而知。 五法釋畢。 六法釋 323. 自己、內，adhi-字在複合詞中取增上義和轉起義而轉起，所以關於自己、緣自己而轉起為內；內所生為內，所以也說在自內的內部的眼等，但它們以何內性而說為"內"，顯示那義而清楚，所以說"內"。但從語義上，內內即內內，如"律者"。

8.11; pārā. 8) daṭṭhabbaṃ. Tato ajjhattatoti tato ajjhattajjhattato, yāni ajjhattikāni vuttāni. Ajjhattikānañhi paṭiyogīni bāhirāni ajjhattadhammānaṃ viya bahiddhādhammā. 『『Ajjhattikānī』』ti hi saparasantānikāni cakkhādīni vuccanti, tathā rūpādīni 『『bāhirānī』』ti. Ajjhattāni pana sasantānikā eva cakkhurūpādayo, tato aññeva bahiddhāti. 『『Viññāṇasamūhā』』ti ettha yadipi tesaṃ viññāṇānaṃ samodhānaṃ natthi bhinnakālikattā, cittena pana ekajjhaṃ abhisaṃyūhanavasena samūhatā vuttā yathā 『『vedanākkhandho』』ti. Cakkhupasādanissitanti cakkhupasādaṃ nissāya paccayaṃ labhitvā uppannaṃ kusalākusalavipākaviññāṇaṃ cakkhuviññāṇatāsāmaññena ekajjhaṃ katvā vuttaṃ. Cakkhusannissito samphasso, na cakkhudvāriko. Imedasa samphasseti ime pasādavatthuke dasa vipākasamphasse ṭhapetvā. Eteneva nayenāti etena phasse vutteneva nayena. Taṇhāchakke taṇhaṃ ārabbha pavattāpi taṇhā dhammataṇhāti veditabbā.

Appaṭissayoti appaṭissavo, va-kārassa ya-kāraṃ katvā niddeso. Garunā kismiñci vutte gāravavasena paṭissavanaṃ paṭissavo, paṭissavabhūtaṃ, taṃsabhāgañca yaṃ kiñci gāravaṃ, natthi etasmiṃ paṭissavoti appaṭissavo, gāravarahito. Tenāha 『『anīcavuttī』』ti. Yathā cetiyaṃ uddissa kataṃ satthu katasadisaṃ, evaṃ cetiyassa purato kataṃ satthu purato katasadisaṃ evāti āha 『『parinibbute panā』』tiādi. Sakkaccaṃ na gacchatīti ādaraṃ gāravaṃ uppādetvā na upasaṅkamati. Yathā sikkhāya ekadese kopite, agārave ca kate sabbā sikkhā kuppati, sabbattha ca agāravaṃ kataṃ nāma hoti samudāyato saṃvarasamādānaṃ avayavato bhedoti. Evaṃ ekabhikkhusmiṃpi…pe… agāravo katova hoti. Anādariyamattenapi sikkhāya aparipūriyevāti āha 『『apūrayamānova sikkhāya agāravo nāmā』』ti. Appamādalakkhaṇaṃ sammāpaṭipatti. Duvidhanti dhammāmisavasena duvidhaṃ.

Somanassūpavicārāti somanassasahagatā vicārā adhippetā, upasaddo ca nipātamattanti āha 『『somanassasampayuttā vicārā』』ti. Tathā hissa abhidhamme (dha. sa. 8) 『『cāro vicāro…pe… upavicāro』』ti niddeso pavatto. Somanassakāraṇabhūtanti sabhāvato, saṅkappatopi somanassassa uppattiyā paccayabhūtaṃ. Kāmaṃ parittabhūmakā vitakkavicārā aññamaññamaviyogino , kiriyābhedato pana paṭhamābhinipātatāya vitakkassa byāpāro sātisayo. Tato paraṃ vicārassāti taṃ sandhāya 『『vitakketvā』』ti pubbakālakiriyāvasena vatvā 『『vicārena paricchindatī』』ti vuttaṃ. Laddhapubbāsevanassa vicārassa byāpāro paññā viya hoti. Tathā hi 『『vicāro vicikicchāya paṭipakkho』』ti peṭake vuttaṃ. 『『Diṭṭhisāmaññagato』』ti ettha yāya diṭṭhiyā puggalo diṭṭhisāmaññaṃ gato vutto, sā paṭhamamaggasammādiṭṭhi kosambakasutte adhippetoti āha 『『kosambakasutte paṭhamamaggo kathito』』ti. Idhāti imasmiṃ sutte. Catūsupi maggesu sammādiṭṭhi diṭṭhiggahaṇena gahitāti āha 『『cattāropi maggā kathitā』』ti.

Vivādamūlachakkavaṇṇanā

我來將這段巴利文直譯成簡體中文： 從內處，即從內內，說的是內。因為內的相對是外，如內法的外法。所說"內"即自他相續的眼等，如是色等為"外"。但內只是自相續的眼色等，從彼為外。在"識聚"中，雖然彼等識因為時間不同而無集合，但依心一處積集而說聚，如"受蘊"。依眼凈色，即依止眼凈色得緣而生起的善、不善、異熟識，以眼識性共相而一處說。眼相應觸，非眼門。此十觸，即除去這依凈色所依的十異熟觸。如是方法，即如在觸中所說的方法。在愛六法中，緣愛而轉起的愛也應知是法愛。 無敬重，即無敬重，把va音變成ya音而說。對師長所說而以恭敬方式迴應為敬重，有敬重性，以及任何同分的恭敬，此中無敬重為無敬重，即無恭敬。所以說"無卑下行"。如對塔所作如對佛所作一樣，如是在塔前所作如在佛前所作一樣，所以說"但在般涅槃"等。不恭敬去，即不生起尊重恭敬而不親近。如在學處一分破壞，作不恭敬時一切學處破壞，一切處作不恭敬，因為從整體攝受防護從部分破壞。如是對一比丘...等...作不敬重。即使只是無恭敬也是不圓滿學處，所以說"不圓滿學處名為不恭敬"。不放逸相是正行。二種，即依法和資具二種。 喜伺察，即意為喜俱行的伺察，up-字只是助詞，所以說"喜相應伺察"。如是在阿毗達磨(dha. sa. 8)中說"行伺察...等...近伺察"。成為喜因，即從自性、從尋也成為喜生起的緣。雖然欲界地的尋伺是不相離，但從作用差別，因為最初衝擊性尋的作用殊勝。從彼之後是伺，緣此以前行動作方式說"尋已"而說"以伺察決定"。已得串習的伺察的作用如慧。如是在藏中說"伺察是疑的對治"。在"得見共同"中，由何見而說人得見共同，是拘睒彌經中所說的初道正見，所以說"拘睒彌經說初道"。此中，即在此經中。以見攝取四道中的正見，所以說"說四道"。 諍根六法釋<.Assistant>

325.Kodhanoti kujjhanasīlo. Yasmā so appahīnakodhatāya vigatakodhano nāma na hoti, tasmā 『『kodhena samannāgato』』ti āha. Upanāho etassa atthi, upanayhanasīloti vā upanāhī. Vivādo nāma uppajjamāno yebhuyyena paṭhamaṃ dvinnaṃ vasena uppajjatīti vuttaṃ 『『dvinnaṃ bhikkhūnaṃ vivādo』』ti. So pana yathā bahūnaṃ anatthāvaho hoti, taṃ nidassanamukhena dassento 『『katha』』ntiādimāha. Abbhantaraparisāyāti parisabbhantare.

Paraguṇamakkhanāya pavattopi attano kārakaṃ gūthena paharantaṃ gūtho viya paṭhamataraṃ makkhetīti makkho, so etassa atthīti makkhī. Palāsatīti palāso, parassa guṇe ḍaṃsitvā viya apanetīti attho, so etassa atthīti palāsī. Palāsī puggalo hi dutiyassa dhuraṃ na deti, samaṃ pasāretvā tiṭṭhati. Tenāha 『『yugaggāhalakkhaṇena palāsena samannāgato』』ti. 『『Issukī』』tiādīnaṃ padānamattho heṭṭhā vuttanayattā suviññeyyova. Kammapathappattāya micchādiṭṭhiyā vasenettha micchādiṭṭhi veditabbāti āha 『『natthikavādī ahetukavādī akiriyavādī』』ti.

Nissaraṇiyachakkavaṇṇanā

326.Hāpetvāti kusalacittaṃ parihāpetvā pavattitumeva appadānavasena. Abhūtaṃ byākaraṇaṃ byākaroti 『『mettā hi kho me cetovimutti bhāvitā』』tiādinā (a. ni. 6.13) attani avijjamānaṃ guṇabyāhāraṃ byāharati. Cetovimutti-saddaṃ apekkhitvā 『『nissaṭā』』ti vuttaṃ. Puna byāpādo natthīti idāni mama byāpādo nāma natthi sabbaso natthīti ñatvā.

『『Animittā』』ti vatvā yesaṃ nimittānaṃ abhāvena arahattaphalasamāpattiyā animittatā, taṃ dassetuṃ 『『sā hī』』tiādi vuttaṃ. Tattha rāgassa nimittaṃ, rāgo eva vā nimittanti rāganimittaṃ. Ādi-saddena dosanimittādīnaṃ saṅgaho daṭṭhabbo. Rūpavedanādisaṅkhāranimittaṃ rūpanimittādi. Tesaññeva niccādivasena upaṭṭhānaṃ niccanimittādi. Tayidaṃ nimittaṃ yasmā sabbena sabbaṃ arahattaphale natthi, tasmā vuttaṃ 『『sā hi…pe… animittāti vuttā』』ti. Nimittaṃ anusaratīti taṃ nimittaṃ anugacchati ārabbha pavattati.

Asmimānoti 『『asmī』』ti pavatto attavisayo māno. Ayaṃ nāma ahaṃ asmīti rūpalakkhaṇo, vedanādīsu vā aññataralakkhaṇo ayaṃ nāma attā ahaṃ asmi. 『『Asmī』』ti māno samugghāṭīyati etenāti asmimānasamugghāto, arahattamaggo. Puna asmimāno natthīti tassa anuppattidhammatāpādanaṃ kittento samugghātattameva vibhāveti.

Anuttariyādichakkavaṇṇanā

1. Natthi etesaṃ uttarāni visiṭṭhānīti anuttarāni, anuttarāni eva anuttariyāni yathā anantameva ānantariyanti āha 『『anuttariyānīti anuttarānī』』ti. Dassanānuttariyaṃ nāma anuttaraphalavisesāvahattā. Esa nayo sesesupi. Sattavidhaariyadhanalābhoti sattavidhasaddhādilokuttaradhanalābho. Sikkhattayapūraṇanti adhisīlasikkhādīnaṃ tissannaṃ sikkhānaṃ paripūraṇaṃ. Tattha paripūraṇaṃ nippariyāyato asekkhānaṃ vasena veditabbaṃ. Kalyāṇaputhujjanato paṭṭhāya hi satta sekkhā tisso sikkhā pūrenti nāma, arahā pana paripuṇṇasikkhoti. Iti imāni anuttariyāni lokiyalokuttarāni kathitāni.

Anussatiyoeva diṭṭhadhammikasamparāyikādihitasukhānaṃ kāraṇabhāvato ṭhānānīti anussatiṭṭhānāni. Evaṃ anussaratoti yathā buddhānussati visesādhigamassa ṭhānaṃ hoti, evaṃ 『『itipi so bhagavā』』tiādinā (dī. ni.

我來將這段巴利文直譯成簡體中文： 325. 瞋者，即習慣瞋恚。因為他未斷瞋性而不名為離瞋者，所以說"具足瞋"。有恨，或習慣怨恨為恨者。諍論生起時多數先依二人而生起，所以說"二比丘的諍論"。但它如何成為多人的無益，以顯示例子而說"如何"等。在內眾中，即在眾中。 雖然轉起誹謗他人功德，但如糞便打擊自己的製造者首先污染，為誹謗，他有此為誹謗者。高慢為高慢，即如咬斷他人功德而除去的意思，他有此為高慢者。高慢者不給第二者擔負，平等伸展而住。所以說"具足軛執相的高慢"。"嫉者"等詞義因前已說方法而易知。此中應依得業道的邪見力而知邪見，所以說"無有論者、無因論者、無作論者"。 出離六法釋 326. 減損，即以不讓善心減損而轉起的方式。宣說不實，即如"我的慈心解脫已修習"等宣說自己沒有的功德。緣"心解脫"詞而說"出離"。再無嗔恚，即知道我現在完全沒有名為嗔恚。 說"無相"后，為顯示以何相的無而阿羅漢果定為無相，所以說"因為彼"等。其中貪的相，或貪即相為貪相。以"等"字應知攝取瞋相等。色受等行相為色相等。彼等以常等方式顯現為常相等。此相因為在阿羅漢果中完全沒有，所以說"因為彼...等...說為無相"。隨相，即隨彼相而轉起。 我慢，即"我是"而轉起以我為境的慢。這名為我是，即以色為相，或在受等中以任一為相這名為我是我。以此斷除"我是"慢為我慢斷，即阿羅漢道。再無我慢，即稱讚達到不再生起法性而顯明斷除性。 無上等六法釋 327. 沒有比他們更殊勝為無上，無上即無上性，如無間即無間性，所以說"無上性即無上"。見無上，即因為帶來無上果殊勝。其餘也是這個道理。得七種聖財，即得七種信等出世間財。圓滿三學，即圓滿增上戒等三學。其中圓滿應從無曲解依無學而知。從善凡夫開始七有學名為圓滿三學，但阿羅漢為圓滿學者。如是說這些無上是世間出世間的。 隨念即因為是現法後世等利益樂的因緣為處，為隨念處。如是隨念，即如佛隨念成為證得殊勝的處，如是以"如是彼世尊"等。

1.157, 255) buddhaguṇe anussarantassa. Upacārakammaṭṭhānanti paccakkhato upacārajjhānāvahaṃ kammaṭṭhānaṃ, paramparāya pana yāva arahattā lokiyalokuttaravisesāvahaṃ.

Satatavihārachakkavaṇṇanā

328.Niccavihārāti sabbadā pavattanakavihārā. Ṭhapetvā hi samāpattivelaṃ, bhavaṅgavelañca khīṇāsavā imināva chaḷaṅgupekkhāvihārena sabbakālaṃ viharanti. Cakkhunā rūpaṃ disvāti nissayavohārena vuttaṃ. Sasambhārakathā hesā yathā 『『dhanunā vijjhatī』』ti. Tasmā nissayasīsena nissitassa gahaṇaṃ daṭṭhabbanti āha 『『cakkhuviññāṇena disvā』』ti. Iṭṭhe arajjantoti iṭṭhe ārammaṇe rāgaṃ anuppādento maggena samucchinnattā. Neva sumano hoti gehasitapemavasenapi. Na dummano pasādaññathattavasenapi. Asamapekkhaneti iṭṭhepi aniṭṭhepi majjhattepi ārammaṇe na samaṃ na sammā ayoniso gahaṇe. Yo akhīṇāsavānaṃ moho uppajjati, taṃ anuppādento maggeneva tassa samugghāṭitattā. Ñāṇupekkhāvaseneva upekkhako viharati majjhatto. Ayañcassa paṭipattivepullappattiyā , paññāvepullappattiyā vāti āha 『『satiyā』』tiādi. Chaḷaṅgupekkhāti chasu dvāresu pavattā satisampajaññassa vasena chāvayavā upekkhā. Ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. Mahācittānīti aṭṭhapi mahākiriyacittāni labbhanti. Satatavihārāti ñāṇuppattipaccayarahitakālepi pavattibhedanato. Dasa cittānīti aṭṭha mahākiriyacittāni hasituppādavoṭṭhabbanacittehi saddhiṃ dasa cittāni labbhanti. Arajjanādussanavasena pavatti tesampi sādhāraṇāti.『『Upekkhako viharatī』』ti vacanato chaḷaṅgupekkhāvasena āgatānaṃ imesaṃ satatavihārānaṃ 『『somanassaṃ kathaṃ labbhatī』』ti codetvā 『『āsevanato labbhatī』』ti sayameva pariharatīti. Kiñcāpi khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatte viya bahulaṃ upekkhako viharati attano parisuddhapakatibhāvāvijahanato, kadāci pana tathā cetobhisaṅkhārābhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ, tattha yāthāvasabhāvaggahaṇavasenapi arahato cittaṃ somanassasahagataṃ hutvā pavattateva, tañca kho pubbāsevanavasena. Tenāha 『『āsevanato labbhatī』』ti.

Abhijātichakkavaṇṇanā

1. 『『Abhijātiyo』』ti ettha abhi-saddo upasaggamattaṃ, na atthavisesajotakoti āha 『『jātiyo』』ti. Abhijāyatīti etthāpi eseva nayo. Jāyatīti ca antogadhahetuatthapadaṃ, uppādetīti attho. Jātiyā, taṃnibbattakakammānañca kaṇhasukkapariyāyatāya yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Paṭippassambhanavasena kilesānaṃ nibbāpanato nibbānaṃ sace kaṇhaṃ bhaveyya yathā taṃ dasavidhaṃ dussīlyakammaṃ. Sace sukkaṃ bhaveyya yathā taṃ dānasīlādikusalakammaṃ. Dvinnampi kaṇhasukkavipākānaṃ. Arahattaṃ adhippetaṃ 『『abhijāyatī』』ti vacanato. Taṃ kilesanibbānante jātattā nibbānaṃ yathā rāgādīnaṃ khayante jātattā rāgakkhayo dosakkhayo mohakkhayoti.

Nibbedhabhāgiyachakkavaṇṇanā

Nibbedhovuccati nibbānaṃ maggañāṇena nibbijjhitabbaṭṭhena, paṭivijjhitabbaṭṭhenāti attho. Nirodhānupassanāñāṇeti nirodhānupassanāñāṇe nissayapaccayabhūte uppannā saññā, tena sahagatāti attho.

Chakkavaṇṇanā niṭṭhitā.

Sattakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 1.157, 255)隨唸佛功德。近行業處，即直接帶來近行禪的業處，但間接地直至阿羅漢帶來世間出世間的殊勝。 常住六法釋 328. 常住，即一切時轉起的住。除去定的時間和有分的時間，漏盡者一切時都以此六支舍住而住。眼見色，是以所依的言說而說。這是有具說，如"以弓射"。所以應知以所依為首攝取所依的，所以說"以眼識見"。不貪于可意，即在可意所緣不生起貪，因為道已斷。不生喜，即使是依在家愛。不生憂，即使是依凈信變異。不正觀，即在可意、不可意、中性的所緣不平等、不正當、不如理取。不生起未漏盡者生起的癡，因為道已斷除。依智舍而住于舍、中立。這是他因為達到行的圓滿、達到慧的圓滿，所以說"念"等。六支舍，即在六門轉起依念正知力的六分舍。得智相應心，因為沒有它們不可能正知。大心，即得八大唯作心。常住，即即使在無智生起緣的時候也有轉起差別。十心，即八大唯作心連同微笑心、確定心得十心。依不貪不瞋而轉起為它們共同。因為說"住于舍"，從六支舍而來的這些常住，問"如何得喜?"而自己回答"從串習而得"。雖然漏盡者在可意不可意所緣多住于舍如中立，因為不捨自己清凈的本性，但有時在如是心行不存在時，對於本性可意的所緣，依如實性取也有阿羅漢的心成為俱喜而轉起，那是從前串習的力量。所以說"從串習而得"。 種姓六法釋 329. 在"種姓"中，abhi-字只是字首，不顯示特殊義，所以說"姓"。生起，這裡也是這個道理。生即包含因義的詞，意思是生起。關於黑白的種和能生彼的業，應說的在前已說。如果涅槃因為以寂止而熄滅煩惱而是黑的話，如十種惡戒業。如果是白的話，如佈施、持戒等善業。兩種黑白異熟。說"生起"意指阿羅漢果。它因為生在煩惱涅槃末而為涅槃，如貪等滅生在貪等盡末而為貪盡、瞋盡、癡盡。 通達分六法釋 通達說為涅槃，因為以道智應通達、應證悟的意思。在滅隨觀智，即在滅隨觀智為依止緣時生起的想，即與彼相應的意思。 六法釋畢。 七法釋

330.Sampattipaṭilābhaṭṭhenāti sīlasampattiādīnaṃ sammāsambodhipariyosānānaṃ sampattīnaṃ paṭilābhāpanaṭṭhena, sampattīnaṃ vā paṭilābho sampattipaṭilābho, tassa kāraṇaṃ sampattipaṭilābhaṭṭho, tena sampattipaṭilābhaṭṭhena. Tenevāha 『『sampattīnaṃ paṭilābhakāraṇato』』ti. Saddhāva ubhayahitatthikehi dhanāyitabbaṭṭhena dhanaṃ saddhādhanaṃ. Etthāti etesu dhanesu. Sabbaseṭṭhaṃ sabbesaṃ paṭilābhakāraṇabhāvato, tesañca saṃkilesavisodhanena mahājutikamahāvipphārabhāvāpādanato. Tenāha 『『paññāya hī』』tiādi. Tattha paññāya ṭhatvāti kammassakatāpaññāya patiṭṭhāya sucaritādīnipūretvā saggūpagā honti. Tattha ceva pāramitā paññāya ca ṭhatvā sāvakapāramiñāṇādīni paṭivijjhanti.

Samādhiṃ parikkharonti abhisaṅkharontīti samādhiparikkhārā, samādhissa sambhārabhūtā sammādiṭṭhiādayo. Idha pana sahakārīkāraṇabhūtā adhippetāti āha 『『samādhiparivārā』』ti.

Asataṃ asādhūnaṃ dhammā tesaṃ asādhubhāvasādhanato. Asantāti asundarā gārayhā. Tenāha 『『lāmakā』』ti. 『『Vipassakasseva kathitā』』ti vatvā tassa vipassanānibbattiṃ dassetuṃ 『『tesupī』』tiādi vuttaṃ. Catunnampi hi saccānaṃ visesena dassanato maggapaññā sātisayaṃ 『『vipassanā』』ti vattabbā, taṃsamaṅgī ca ariyo vipassanakoti.

Sappurisānaṃ dhammāti sappurisānaṃyeva dhammā, na asappurisānaṃ. Dhammānudhammapaṭipattiyā eva hi dhammaññuādibhāvo , na pāḷidhammapaṭhanādimattena. Bhāsitassāti suttageyyādibhāsitassa ceva tadaññassa ca attatthaparatthabodhakassa padassa. Atthakusalatāvasena atthaṃ jānātīti atthaññū . Attānaṃ jānātīti yāthāvato attano pamāṇajānanavasena attānaṃ jānāti. Paṭiggahaṇaparibhogamattaññutāhi eva pariyesanavissajjanamattaññutāpi bodhitā hontīti 『『paṭiggahaṇaparibhogesu』』 icceva vuttaṃ. Evañhi tā anavajjā hontīti. Yogassa adhigamāyāti bhāvanāya anuyuñjanassa. Atisambādhanti atikhuddakaṃ atikkhapaññassa tāvatā kālena tīretuṃ asakkuṇeyyattā. Aṭṭhavidhaṃ parisanti khattiyaparisādikaṃ aṭṭhavidhaṃ parisaṃ. Bhikkhuparisādikaṃ catubbidhaṃ khattiyaparisādikaṃ manussaparisaṃyeva puna catubbidhaṃ gahetvā aṭṭhavidhaṃ vadanti apare. 『『Imaṃ me sevantassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tasmā sevitabbo, vipariyāyato tadañño asevitabbo』』ti evaṃ sevitabbāsevitabbaṃ puggalaṃ jānātīti puggalaññū. Evaṃ tesaṃ puggalānampi bodhanaṃ ukkaṭṭhaṃ, nihīnaṃ vā jānāti nāma.

我來將這段巴利文直譯成簡體中文： 330. 以得成就義，即以令得戒成就等直至正等覺的諸成就義，或成就的獲得為得成就，彼為因為得成就義，以彼得成就義。所以說"因為是諸成就的獲得因"。信即因為是求雙方利益者應作為財的義而為財，為信財。在此中，即在這些財中。最勝即因為是一切獲得的因，以及因為清凈彼等染污而令成為大光明大廣大。所以說"因為以慧"等。其中以慧住，即依業所有性慧而住，圓滿善行等而得生天。在彼處以及以慧住而通達聲聞波羅蜜智等。 莊嚴定即造作定為定莊嚴，為定資具的正見等。這裡意指作為助緣，所以說"定眷屬"。 非善人的諸法，因為成就彼等非善性。不善，即不妙、應呵責。所以說"劣"。說"只對觀者說"后，為顯示彼觀的生起而說"在彼等"等。因為特別見四諦，道慧殊勝地應說為"觀"，具彼的聖者為觀者。 善士法，即只是善士的法，不是非善士的。因為只是法隨法行而有知法等性，不是隻由誦讀法句等。所說，即經、應頌等所說以及其他能覺悟自義他義的句。依善巧義而知義為知義。知自己，即依如實知自己的量而知自己。以受用受用的知量即已顯示尋求捨棄的知量，所以只說"在受用受用中"。如是彼等成為無過。為修習的證得，即修習努力。太狹窄，即太小，因為利慧者不能以如是時間度量。八眾，即剎帝利眾等八眾。有些人說取比丘眾等四眾和剎帝利眾等四人眾為八眾。"我親近此人不善法減退，善法增長，所以應親近，相反者不應親近"，如是知應親近不應親近的人為知人。如是也名為知彼等人的最上或下劣的教導。

331.『『Niddasavatthūnī』』ti. 『『Ādi-saddalopenāyaṃ niddeso』』ti āha 『『niddasādivatthūnī』』ti. Natthi dāni imassa dasāti niddaso. Pañhoti ñātuṃ icchito attho. Puna dasavasso na hotīti tesaṃ matimattanti dassetuṃ 『『so kirā』』ti kirasaddaggahaṇaṃ. 『『Niddaso』』ti cetaṃ desanāmattaṃ, tassa nibbīsādibhāvassa viya ninnavādibhāvassa ca icchitattāti dassetuṃ 『『na kevalañcā』』tiādi vuttaṃ. Gāme vicarantoti gāme piṇḍāya vicaranto.

Na idaṃ titthiyānaṃ adhivacanaṃ tesu tannimittassa abhāvā. Sāsanepi sekkhassāpi na idaṃ adhivacanaṃ, kimaṅgaṃ pana puthujjanassa. Yassa panetaṃ adhivacanaṃ, yena ca kāraṇena, taṃ dassetuṃ 『『khīṇāsavasseta』』ntiādi vuttaṃ. Appaṭisandhikabhāvo hissa paccakkhato kāraṇaṃ. Paramparāya itarāni, yāni pāḷiyaṃ āgatāni.

Sikkhāya sammadeva ādānaṃ sikkhāsamādānaṃ, taṃ panassā pāripūriyā veditabbanti āha 『『sikkhattayapūraṇe』』ti. Sikkhāya vā sammadeva ādito paṭṭhāya rakkhaṇaṃ sikkhāsamādānaṃ, tañca atthato pūraṇe paricchinnaṃ arakkhaṇe sabbena sabbaṃ abhāvato, rakkhaṇe ca paripūraṇato. Bahalacchandoti daḷhacchando. Āyatinti anantarānāgatadivasādikālo adhippeto , na anāgatabhavoti āha 『『anāgate punadivasādīsupī』』ti. Sikkhaṃ paripūrentassa tattha niviṭṭhaatthitā avigatapematā, tebhūmakadhammānaṃ aniccādivasena sammadeva nijjhānaṃ dhammanisāmanāti āha 『『vipassanāyetaṃ adhivacana』』nti. Taṇhāvinayaneti virāgānupassanādivipassanāñāṇānubhāvasiddhe taṇhāvikkhambhane. Ekībhāveti gaṇasaṅgaṇikākilesasaṅgaṇikāvigamasiddhe vivekabhāve. Vīriyārambheti sammappadhānavīriyassa paggaṇhane, taṃ pana sabbaso vīriyassa paribrūhanaṃ hotīti āha 『『kāyikacetasikassa vīriyassa pūraṇe』』ti. Satiyañceva nepakkabhāve cāti satokāritāya ceva sampajānakāritāya ca. Satisampajaññabaleneva vīriyārambho ijjhati. Diṭṭhipaṭivedheti sammādiṭṭhiyā paṭivijjhane. Tenāha 『『maggadassane』』ti. Saccasampaṭivedhe hi ijjhamāne maggasammādiṭṭhi siddhā eva hoti.

Asubhānupassanāñāṇeti dasavidhassa, ekādasavidhassāpi vā asubhassa anupassanāvasena pavattañāṇe. Idañhi dukkhānupassanāya paricayañāṇaṃ. Ādīnavānupassanāñāṇeti saṅkhārānaṃ aniccadukkhavipariṇāmatāsaṃsūcitassa ādīnavassa anupassanāvasena pavattañāṇe. Appahīnaṭṭhenāti maggena asamucchinnabhāvena. Anusentīti santāne anu anu sayanti. Kāraṇalābhe hi sati uppannārahā kilesā santāne anu anu sayitā viya honti, tasmā te tadavatthā 『『anusayā』』ti vuccanti. Thāmagatoti thāmappatto. Thāmagamanañca aññehi asādhāraṇo kāmarāgādīnameva āveṇiko sabhāvo daṭṭhabbo. Tathā hi vuttaṃ abhidhamme 『『thāmagatānusayaṃ pajahatī』』ti. Kāmarāgo eva anusayo kāmarāgānusayo. Ye pana 『『kāmarāgassa anusayo kāmarāgānusayo』』ti vadanti, taṃ tesaṃ matimattaṃ. Na hi kāmarāgavinimutto kāmarāgānusayo nāma koci atthi. Yadi 『『tassa bīja』』nti vadeyyuṃ, tampi tabbinimuttaṃ paramatthato na upalabbhatevāti. Eseva nayo sesesupi.

我來將這段巴利文直譯成簡體中文： 331. "尊者住處"。"這是省略ādi-字的說法"，所以說"尊者等住處"。他現在無十為尊者。問，即欲知的義。再說十歲不是，為顯示這只是他們的意見而用kira詞。"尊者"這只是說法，為顯示欲求他的無種等性如傾向等性而說"不僅"等。行於村中，即于村中行乞。 這不是外道的名稱，因為他們無彼因。在教中學人也不是此名稱，何況凡夫。但這是誰的名稱，以何因緣，為顯示這些而說"這是漏盡者"等。因為他的無結生性是直接因。間接是其他，即經中所說的。 善好受持學即學受持，但應知它是為圓滿，所以說"圓滿三學"。或善好從始受持學為學受持，而它從義上限於圓滿，因為不守護時完全沒有，守護時圓滿。強欲，即堅固欲。將來，意指緊接未來的日等時，不是未來有，所以說"在未來再日等"。圓滿學者于彼入定的意欲、不離愛性，以無常等方式善好思惟三界法為法思察，所以說"這是觀的名稱"。在調伏愛，即在依離貪隨觀等觀智力而成就的愛鎮伏。在獨處，即在離眾聚集煩惱聚集而成就的遠離性。在發勤，即策勵正勤，而它是一切勤的增長，所以說"圓滿身心勤"。在念和巧慧，即在作念性和作正知性。依念正知力而發勤成就。在見通達，即通達正見。所以說"見道"。因為在證悟諦時道正見必定成就。 在不凈隨觀智，即在十種或十一種不凈的隨觀而轉起的智。這是苦隨觀的修習智。在過患隨觀智，即在顯示諸行無常苦變異性的過患隨觀而轉起的智。以未斷義，即以道未斷的狀態。隨眠，即在相續中一再潛伏。因為在得因緣時應生的煩惱在相續中如一再潛伏，所以彼等彼時說為"隨眠"。得勢，即達到力量。得勢應視為是欲貪等不共於他的特殊自性。如是在阿毗達磨中說"斷除得勢隨眠"。欲貪即隨眠為欲貪隨眠。有些人說"欲貪的隨眠為欲貪隨眠"，那只是他們的意見。因為沒有離欲貪的欲貪隨眠。如果說"它的種子"，從勝義諦也不能得到離彼者。其餘也是這個道理。

Adhikaraṇasamathasattakavaṇṇanā

Adhikarīyanti etthāti adhikaraṇāni. Ke adhikarīyanti? Samathā. Kathaṃ adhikarīyantīti? Samanavasena, tasmā te tesaṃ samanavasena pavattantīti āha 『『adhikaraṇāni samentī』』tiādi. Uppannānaṃ uppannānanti uṭṭhitānaṃ uṭṭhitānaṃ. Samathatthanti samanatthaṃ.

『『Aṭṭhārasahi vatthūhī』』ti lakkhaṇavacanametaṃ yathā 『『yadi me byādhī dāheyyuṃ dātabbamidamosadha』』nti, tasmā tesu aññataraññatarena vivadantā 『『aṭṭhārasahi vatthūhi vivadantī』』ti vuccanti. Upavadanāti akkoso. Codanāti anuyogo.

Adhikaraṇassa sammukhāva vinayanato sammukhāvinayo. Sannipatitaparisāya dhammavādīnaṃ yebhuyyatāya yebhuyyasikakammassa karaṇaṃ yebhuyyasikā. Ayanti ayaṃ yathāvuttā catubbidhā sammukhatā sammukhāvinayo nāma.

Saṅghasāmaggivasena sammukhībhāvo, na yathā tathā kārakapuggalānaṃ sammukhātā. Bhūtatāti tacchatā. Saccapariyāyo hi idha dhamma-saddo 『『dhammavādī』』tiādīsu (dī. ni. 1.9, 194) viya. Vineti etenāti vinayo, tassa tassa adhikaraṇassa vūpasamanāya bhagavatā vuttavidhi, tassa vinayassa sammukhatā vinayasammukhatā. Tenāha 『『yathā taṃ…pe… sammukhatā』』ti. Yenāti yena puggalena. Vivādavatthusaṅkhāte atthe paccatthikā atthapaccatthikā. Saṅghasammukhatā parihāyati sammatapuggaleheva vūpasamanato.

Nanti vivādādhikaraṇaṃ. 『『Na chandāgatiṃ gacchatī』』tiādinā vuttaṃ pañcaṅgasamannāgataṃ. Guḷhakādīsu alajjussannāya parisāya guḷhako salākaggāho kātabbo lajjussannāya vivaṭako, bālussannāya sakaṇṇajappako. Yassā kiriyāya dhammavādino bahutarā, sā yebhuyyasikāti āha 『『dhammavādīnaṃ yebhuyyatāyā』』tiādi.

『『Catūhisamathehi sammatī』』ti idaṃ sabbasaṅgāhikavasena vuttaṃ. Tattha pana dvīhi dvīhi eva vūpasamanaṃ daṭṭhabbaṃ. Evaṃ vinicchitanti sace āpatti natthi, ubho khamāpetvā, atha atthi, āpattiṃ dassetvā ropanavasena vinicchitaṃ. Paṭikammaṃ pana āpattādhikaraṇasamathe parato āgamissati.

Na samaṇasāruppaṃ assāmaṇakaṃ, samaṇehi akattabbaṃ, tasmiṃ. Ajjhācāre vītikkame sati.

Paṭicaratoti paṭicchādentassa. Pāpussannatāya pāpiyo, puggalo, tassa kattabbakammaṃ tassa pāpiyasikaṃ. Sammukhāvinayeneva vūpasamo natthi paṭiññāya tathārūpāya, khantiyā vā vinā avūpasamanato.

Etthāti āpattidesanāya. Paṭiññāte āpannabhāvādike karaṇaṃ kiriyā 『『āyatiṃ saṃvareyyāsī』』ti, parivāsadānādivasena ca pavattaṃ vacīkammaṃ paṭiññātakaraṇaṃ.

Yathānurūpanti 『『dvīhi samathehi catūhi tīhi ekenā』』ti evaṃ vuttanayena yathānurūpaṃ. Etthāti imasmiṃ sutte, imasmiṃ vā samathavicāre. Vinicchayanayoti vinicchaye nayamattaṃ. Tenāha 『『vitthāro panā』』tiādi. Samantapāsādikāyaṃ vinayaṭṭhakathāya (cūḷava. aṭṭha. 184-187) vutto, tasmā vuttanayeneva veditabboti adhippāyo.

Sattakavaṇṇanā niṭṭhitā.

Niṭṭhitā ca dutiyabhāṇavāravaṇṇanā.

Aṭṭhakavaṇṇanā

333.Ayāthāvāti na yāthāvā. Aniyyānikatāya micchāsabhāvā. Viparītavuttikatāya yāthāvā. Niyyānikatāya sammāsabhāvā aviparītavuttikā.

我來將這段巴利文直譯成簡體中文： 止諍七法釋 在此中止為止諍。什麼被止？諸止息。如何被止？以止息方式，所以它們依彼等止息方式而轉起，因此說"止諍止息"等。一再生起，即一再升起。為止息，即為平息。 "以十八事"是特相說，如"如果我的病應治療，應給此藥"，所以以彼等任一而爭論者說為"以十八事爭論"。謗罵，即誹謗。指責，即問責。 因在面前止息諍事為面前止息。因法說者在已集會眾中為多數而作多數羯磨為多數。此，即如所說四種面前性為面前止息。 依僧團和合而面前，不是任何作事者的面前。真實性，即真實。這裡法字是真實的同義語，如"法說者"等中。以此止息為止息，即世尊所說止息彼彼諍事的方法，彼止息的面前性為止息面前性。所以說"如彼...等...面前性"。以何，即以何人。在爭論事為義的對方為義對方。僧團面前性捨棄，因為只由已許可的人止息。 彼，即爭論諍事。以"不行貪愛"等所說的具足五支。在秘密等中，在無恥者多的眾中應作秘密行籌，在有恥者多的眾中作公開，在愚者多的眾中作耳語。以何行為法說者為多，彼為多數，所以說"依法說者多"等。 "以四止息而止息"，這是依總攝而說。但在其中應知以二二而止息。如是決定，即如果無犯，令二人懺悔，如果有，顯示罪而以成就方式決定。但懺悔在罪諍止息后將說。 不適沙門為非沙門，沙門不應作，在彼。在犯，即在違越時。 覆藏，即遮蔽。因為惡多為惡，人，對彼應作業為惡罰羯磨。無以面前止息止息，因為無如是承認或忍而不止息。 在此中，即在罪懺悔中。在已承認所犯等中作為作業"未來應防護"，以及依與別住等而轉起的語業為已承認作業。 如應，即如"以二止息、四、三、一"如是所說方法如應。在此中，即在此經中，或在此止息觀察中。決定方法，即在決定中只是方法。所以說"但詳細"等。在善見律注(cūḷava. aṭṭha. 184-187)中已說，所以應依已說方法而知是意趣。 七法釋畢。 第二誦分釋畢。 八法釋 333. 不如實，即非如實。因不出離而為邪性。因相反行而為如實。因出離而為正性非相反行。

1. Kucchitaṃ sīdatīti kusīto da-kārassa ta-kāraṃ katvā. Yassa dhammassa vasena puggalo 『『kusīto』』ti vuccati, so kusītabhāvo idha kusīta-saddena vutto. Vināpi hi bhāvajotanaṃ saddaṃ bhāvattho viññāyati yathā 『『paṭassa sukka』』nti, tasmā kusītabhāvavatthūnīti attho. Tenāha 『『kosajjakāraṇānīti attho』』ti. Kammaṃ nāma samaṇasāruppaṃ īdisanti āha 『『cīvaravicāraṇādī』』ti. Vīriyanti padhānavīriyaṃ, taṃ pana caṅkamanavasena karaṇe 『『kāyika』』ntipi vattabbataṃ labhatīti āha 『『duvidhampī』』ti. Pattiyāti pāpuṇanatthaṃ. Osīdananti bhāvanānuyoge saṅkoco. Māsehi ācitaṃ nicitaṃ viyāti māsācitaṃ, taṃ maññe. Yasmā māsā tintāvisesena garukā honti, tasmā 『『yathā tintamāso』』tiādi vuttaṃ. Vuṭṭhito hoti gilānabhāvāti adhippāyo.

335.Tesanti ārambhavatthūnaṃ. Imināva nayenāti iminā kusītavatthūsu vutteneva nayena. 『『Duvidhampi vīriyaṃ ārabhatī』』tiādinā, 『『idaṃ paṭhamanti idaṃ handāhaṃ vīriyaṃ ārabhāmīti evaṃ bhāvanāya abbhussahanaṃ paṭhamaṃ ārambhavatthū』』tiādinā ca attho veditabbo. Yathā tathā paṭhamaṃ pavattaṃ abbhussahanañhi upari vīriyārambhassa kāraṇaṃ hoti. Anurūpapaccavekkhaṇāsahitāni hi abbhussahanāni, tammūlakāni vā paccavekkhaṇāni aṭṭha ārambhavatthūni veditabbāni.

336.Āsajjāti yassa deti, tassa āmodanahetu tena samāgamanimittaṃ. Tenāha 『『ettha āsādanaṃ dānakāraṇaṃ nāmā』』ti. Bhayāti bhayahetu. Nanu bhayaṃ nāma laddhukāmatā rāgādayo viya cetanāya avisuddhikaraṃ, taṃ kasmā idha gahitanti? Na idaṃ tādisaṃ corabhayādiṃ sandhāya vuttanti dassetuṃ 『『tatthā』』tiādi vuttaṃ. Adāsi meti yaṃ pubbe kataṃ upakāraṃ cintetvā dīyati, taṃ sandhāya vuttaṃ. Dassati meti paccupakārāsīsāya yaṃ dīyati, taṃ sandhāya vadati. Sāhu dānanti 『『dānaṃ nāmetaṃ paṇḍitapaññatta』』nti sādhusamācāre ṭhatvā deti. Alaṅkāratthanti upasobhanatthaṃ. Parivāratthanti parikkhāratthaṃ. Dānañhi datvā taṃ paccavekkhantassa pāmojjapītisomanassādayo uppajjanti, lobhadosaissāmaccherādayo vidūrī bhavanti. Idāni dānaṃ anukūladhammaparibrūhanena, paccanīkadhammavidūrībhāvakaraṇena ca bhāvanācittassa upasobhanāya ca parikkhārāya ca hotīti 『『alaṅkāratthaṃ, parivāratthañca detī』』ti vuttaṃ. Tenāha 『『dānañhi cittaṃ mudukaṃ karotī』』tiādi. Muducitto hoti laddhā dāyake 『『iminā mayhaṃ saṅgaho kato』』ti, dātāpi laddhari. Tena vuttaṃ 『『ubhinnampi cittaṃ mudukaṃ karotī』』ti.

Adantadamananti adantā anassavāpissa dānena dantā assavā honti vase vattanti. Adānaṃ dantadūsakanti adānaṃ pana pubbe dantānaṃ assavānampi vighātuppādanena cittaṃ dūseti. Unnamanti dāyakā, piyaṃvadā ca paresaṃ garucittīkāraṭṭhānatāya . Namanti paṭiggāhakā dānena, piyavācāya laddhasaṅgahā saṅgāhakānaṃ.

Cittālaṅkāradānameva uttamaṃ anupakkiliṭṭhatāya, suparisuddhatāya, guṇavisesapaccayatāya ca.

我來將這段巴利文直譯成簡體中文： 334. 惡墮為懈怠，將da音變成ta音。依何法而說人為"懈怠"，彼懈怠性在此以懈怠詞說。因為即使無表示性的詞也能知道性義，如"布的白"，所以意為懈怠性事。因此說"意為懈怠因"。工作即適合沙門如是，所以說"衣考察等"。精進即主要精進，而它在經行時作也得說為"身的"，所以說"二種"。為得，即為到達。沉淪，即在修習努力中退縮。如以月積集堆積為月積，我想如是。因為月亮以濕潤特別而重，所以說"如濕月"等。已起病性是意趣。 335. 彼等，即發勤事。以此方法，即以此在懈怠事中已說的方法。應知"發起二種精進"等，及"此第一，即我今發起精進，如是在修習中的奮勵為第一發勤事"等的意義。因為如何最初轉起的奮勵成為上面精進發起的因。因為奮勵與適當觀察相應，或以彼為根的觀察，應知八發勤事。 336. 親近，即為令彼所施者歡喜而因遇見。所以說"此中親近即佈施因"。恐怖，即因恐怖。難道恐怖即欲得如貪等不令思清凈，為何在此攝取？為顯示此不是說關於如此盜賊恐怖等而說"其中"等。曾施我，即思惟前所作恩惠而施說。當施我，即希求回報而施說。善施，即住于"佈施即是智者所贊"的善行而施。為莊嚴，即為美好。為眷屬，即為資具。因為施佈施后觀察者生起喜悅、喜、樂等，貪瞋嫉慳等變遠。現在佈施因增長隨順法，及因使違逆法遠離，而成為修習心的美好和資具，所以說"為莊嚴和為眷屬而施"。所以說"因為佈施令心柔軟"等。得施者柔軟心想"此人對我作攝受"，施者也對受者。因此說"令二者的心柔軟"。 調伏未調，即佈施令未調不順從也變得調伏順從。不施損調，即不施則因生起惱害而損前已調已順從者的心。高舉，施者和說愛語者因為成為他人尊重恭敬處。低頭，受施者因佈施，得攝受者因愛語對攝受者。 心莊嚴佈施最上，因為無染污、極清凈、殊勝功德因。

337.Dānapaccayāti dānakāraṇā, dānamayapuññassa katattā upacitattāti attho. Upapattiyoti manussesu, devesu ca nibbattiyo. Ṭhapetīti ekavārameva anuppajjitvā yathā uparūpari tenevākārena pavattati, evaṃ ṭhapeti. Tadeva casa adhiṭṭhānanti āha 『『tasseva vevacana』』nti. Vaḍḍhetīti brūheti, na hāpeti. Vimuttanti adhimuttaṃ, ninnaṃ poṇaṃ pabbhāranti attho. Vimuttanti vā visiṭṭhaṃ. Nippariyāyato uttari nāma paṇītaṃ majjhepi hīnamajjhimavibhāgassa labbhanatoti vuttaṃ 『『uttari abhāvitanti tato upari maggaphalatthāya abhāvita』』nti. Saṃvattati tathā paṇihitaṃ dānamayacittaṃ. Yaṃ pana pāḷiyaṃ 『『tañca kho』』tiādi vuttaṃ, taṃ tatrūpapattiyā vibandhakāradussīlyābhāvadassanaparaṃ daṭṭhabbaṃ, na dānamayassa puññassa kevalassa taṃsaṃvattanatādassanaparanti daṭṭhabbaṃ.

Samucchinnarāgassāti samucchinnakāmarāgassa. Tassa hi siyā brahmaloke upapatti, na samucchinnabhavarāgassa. Vītarāgaggahaṇena cettha kāmesu vītarāgatā adhippetā, yāya brahmalokūpapatti siyā. Tenāha 『『dānamattenevā』』tiādi. Yadi evaṃ dānaṃ tattha kiṃ atthiyanti āha 『『dānaṃ panā』』tiādi. Dānena muducittoti baddhāghāte verīpuggalepi attano dānasampaṭicchanena mudubhūtacitto.

Parisīdati parito ito cito ca samāgacchatīti parisā, samūho.

Lokassa dhammāti sattalokassa avassambhāvī dhammā. Tenāha 『『etehi mutto nāma natthī』』tiādi. Yasmā te lokadhammā aparāparaṃ kadāci lokaṃ anupatanti, kadāci te loko, tasmā tañcettha atthaṃ dassento 『『aṭṭhime』』ti suttapadaṃ (a. ni. 8.6) āhari. Ghāsacchādanādīnaṃ laddhi lābho, tāni eva vā laddhabbato lābho. Tadabhāvo alābho. Lābhaggahaṇena cettha tabbisayo anurodho gahito, alābhaggahaṇena virodho. Yasmā lohite sati tadupaghātavasena pubbo viya anurodhe sati virodho laddhāvasaro eva hoti, tasmā vuttaṃ 『『lābhe āgate alābho āgato evā』』ti. Esa nayo yasādīsupi.

Aṭṭhakavaṇṇanā niṭṭhitā.

Navakavaṇṇanā

1. Vasati tattha phalaṃ tannimittakatāya pavattatīti vatthu, kāraṇanti vuttovāyamattho. Tenāha 『『āghātavatthūnīti āghātakāraṇānī』』ti. Kopo nāmāyaṃ yasmiṃ vatthusmiṃ uppajjati, na tattha ekavārameva uppajjati, atha kho punapi uppajjatevāti vuttaṃ 『『bandhatī』』ti. Atha vā yo paccayavisesena uppajjamāno āghāto savisaye baddho viya na vigacchati, punapi uppajjeyyeva, taṃ sandhāyāha 『『āghātaṃ bandhatī』』ti. Taṃ panassa paccayavasena nibbattanaṃ uppādanamevāti vuttaṃ 『『karoti uppādetī』』ti.

Taṃ kutettha labbhāti ettha tanti kiriyāparāmasanaṃ, padajjhāhārena ca attho veditabboti dassento 『『taṃ anatthacaraṇaṃ mā ahosī』』tiādimāha. Kena kāraṇena laddhabbaṃ niratthakabhāvato. Kammassakā hi sattā, te kassa ruciyā dukkhitā, sukhitā vā bhavanti, tasmā kevalaṃ tasmiṃ mayhaṃ kujjhanamattaṃ evāti adhippāyo. Atha vā taṃ kopakaraṇamettha puggale kuto labbhā paramatthato kujjhitabbassa, kujjhanakassa ca abhāvato. Saṅkhāramattañhetaṃ, yadidaṃ khandhapañcakaṃ. Yaṃ 『『satto』』ti vuccati, te saṅkhārā ittarakālā khaṇikā, kassa ko kujjhatīti attho. Lābhā nāma ke siyuṃ aññatra anuppattito.

我來將這段巴利文直譯成簡體中文： 337. 佈施因，即因佈施，意為因作及積累佈施功德。諸生，即在人中、天中的出生。安立，即不只生起一次而如是一再以彼相轉起而安立。而彼即是住立，所以說"彼的同義語"。增長，即增廣，不減損。解脫，即勝解，意為傾向、趨向、傾斜。或解脫即殊勝。因為在中等也得有低劣中等的區分，所以無曲解的更上即是勝，故說"更上未修即為彼上未修道果"。如是發願的佈施心導向。但在經中說"而彼"等，應視為顯示無阻礙彼生的惡戒，不應視為顯示只是佈施功德導向彼。 斷欲貪，即斷欲界貪者。因為他可能生梵界，非斷有貪者。此中以離貪攝取意指在欲界離貪，以此可得生梵界。所以說"只以佈施"等。如果如此佈施于彼有何利？所以說"但佈施"等。以佈施柔軟心，即對怨恨敵人也因自己接受佈施而心變柔軟。 集會從四方來為眾，即群。 世間法，即有情世間必然之法。所以說"無人能離此等"等。因為彼世間法時而追隨世間，時而彼世間，所以顯示此中彼義而引"此八"經句(a. ni. 8.6)。得飲食衣服等為得，或即應得彼等為得。無彼為不得。以得攝取也攝取彼境的隨順，以不得攝取違逆。因為有血則依傷害血而如膿，有隨順則違逆必得機會，所以說"得來則不得已來"。在名聲等中也是這個道理。 八法釋畢。 九法釋 340. 果住于彼因為依彼因而轉起為事，說為因即此義。所以說"恨事即恨因"。這憤怒生於何事，不只一次生於彼，而且再生，所以說"繫縛"。或者以緣特殊而生的恨如繫縛于自境而不離，必定再生，關於這個說"繫縛恨"。而彼依緣生起即是生起，所以說"作生起"。 此中從何得彼，此中彼是指作業，應知以補充詞而義，所以說"彼作無益不應有"等。以何因得？因為無義。因為有情為業所有，他們依誰的喜好而苦、樂？所以只是我對彼憤怒而已是意趣。或者此中從何得彼作憤怒於人？因為勝義諦無應瞋、能瞋。因為這五蘊只是諸行。說為"有情"，彼等行是暫時剎那，誰對誰瞋？是義。除了未得外得怎會有？

1. Sattā āvasanti etesūti sattāvāsā. Nānattakāyā nānattasaññī ādibhedā sattanikāyā. Yasmā te te sattanikāyā tappariyāpannānaṃ sattānaṃ tāya eva tappariyāpannatāya ādhāro viya vattabbataṃ arahanti samudāyādhāratāya avayavassa yathā 『『rukkhe sākhā』』ti , tasmā 『『sattānaṃ āvāsā, vasanaṭṭhānānīti attho』』ti vuttaṃ. Suddhāvāsāpi sattāvāsova 『『na so, bhikkhave, sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī』』ti vacanato. Yadi evaṃ kasmā idha na gahitāti tattha kāraṇamāha 『『asabbakālikattā』』tiādi. Vehapphalo pana catutthaṃyeva sattāvāsaṃ bhajatīti daṭṭhabbaṃ.

342.Opasamikoti vaṭṭadukkhassa upasamāvaho, taṃ pana vaṭṭadukkhaṃ kilesesu upasantesu upasamati, na aññathā, tasmā 『『kilesūpasamakaro』』ti vuttaṃ. Takkaraṃ sambodhaṃ gametīti sambodhagāmī.

Yasmiṃ devanikāye dhammadesanā na viyujjati savanasseva abhāvato, so pāḷiyaṃ 『『dīghāyuko devanikāyo』』ti adhippetoti āha 『『asaññabhavaṃ vā arūpabhavaṃ vā』』ti.

1. Anupubbato viharitabbāti anupubbavihārā. Anupaṭipāṭiyāti anukkamena. Samāpajjitabbavihārāti samāpajjitvā samaṅgino hutvā viharitabbavihārā.

344.Anupubbanirodhāti anupubbena anukkamena pavattetabbanirodhā. Tenāha 『『anupaṭipāṭiyā nirodhā』』ti.

Navakavaṇṇanā niṭṭhitā.

Dasakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 341. 有情住于彼等為有情居。異身異想等差別的有情眾。因為彼彼有情眾對於所屬有情以彼所屬性而如依處應說,如以集合為依處對於部分如"樹上的枝"，所以說"有情的住處，意為居住處"。凈居也是有情居，因說"諸比丘，不容易得如是有情居，我在此長時未曾住過，除了凈居天"。如果如此，為何此處不攝取？關於這點說因"非一切時"等。但應知廣果天屬於第四有情居。 342. 寂靜，即導致輪迴苦的寂靜，而彼輪迴苦在煩惱寂靜時寂靜，不以其他方式，所以說"作煩惱寂靜"。令作者到達正覺為趣向正覺。 在何天眾中法教不斷因為無聞，彼在經中意指"長壽天眾"，所以說"無想有或無色有"。 343. 應次第而住為次第住。依次，即依次第。應入定住，即應入定成為具足而住的住。 344. 次第滅，即應次第依次第而轉起的滅。所以說"依次第的滅"。 九法釋畢。 十法釋

1. Yehi sīlādīhi samannāgato bhikkhu dhammasaraṇatāya dhammeneva nāthati īsati abhibhavatīti nāthoti vuccati, te tassa nāthabhāvakarā dhammā 『『nāthakaraṇā』』ti vuttāti āha 『『sanāthā…pe… patiṭṭhākarā dhammā』』ti. Tattha attano patiṭṭhākarāti yassa nāthabhāvakarā, tassa attano patiṭṭhāvidhāyino. Appatiṭṭho anātho, sappatiṭṭho sanāthoti patiṭṭhattho nāthattho.

Kalyāṇaguṇayogato kalyāṇāti dassento 『『sīlādiguṇasampannā』』ti āha. Mijjanalakkhaṇā mittā etassa atthīti mitto, so vuttanayena kalyāṇo assa atthīti tassa atthitāmattaṃ kalyāṇamittapadena vuttaṃ. Assa tena sabbakālaṃ avijahitavāsoti taṃ dassetuṃ 『『kalyāṇasahāyo』』ti vuttanti āha 『『tevassā』』tiādi. Tevassāti te eva kalyāṇamittā assa bhikkhuno. Saha ayanatoti saha vattanato. Asamodhāne cittena, samodhāne pana cittena ceva kāyena ca sampavaṅko.

Sukhaṃ vaco etasmiṃ anukūlagāhimhi ādaragāravavati puggaleti suvaco. Tenāha 『『sukhena vattabbo』』tiādi. Khamoti khantā, tamevassa khamabhāvaṃ dassetuṃ 『『gāḷhenā』』tiādi vuttaṃ. Vāmatoti micchā, ayoniso vā gaṇhāti. Paṭippharatīti paṭāṇikabhāvena tiṭṭhati. Padakkhiṇaṃ gaṇhātīti sammā yoniso vā gaṇhāti.

Uccāvacānīti vipulakhuddakāni. Tatrupagamanīyāti tatra tatra mahante, khuddake ca kamme sādhanavasena upāyena upagacchantiyā, tassa tassa kammassa nipphādanena samatthāyāti attho. Tatrupāyāyāti vā tatra tatra kamme sādhetabbe upāyabhūtāya.

Dhamme assa kāmoti dhammakāmoti byadhikaraṇānaṃpi bāhirattho samāso hotīti katvā vuttaṃ. Kāmetabbato vā piyāyitabbato kāmo, dhammo; dhammo kāmo assāti dhammakāmo. Dhammoti pariyattidhammo adhippetoti āha 『『tepiṭakaṃ buddhavacanaṃ piyāyatīti attho』』ti. Samudāharaṇaṃ kathanaṃ samudāhāro, piyo samudāhāro etassāti piyasamudāhāro. Sayañcāti ettha ca-saddena 『『sakkacca』』nti padaṃ anukaḍḍhati, tena sayañca sakkaccaṃ desetukāmo hotīti yojanā. Abhidhammo sattappakaraṇāni adhiko abhivisiṭṭho ca pariyattidhammoti katvā. Vinayo ubhatovibhaṅgā vinayanato kāyavācānaṃ. Abhivinayo khandhakaparivārā visesato ābhisamācārikadhammakittanato. Ābhisamācārikadhammapāripūrivaseneva hi ādibrahmacariyakadhammapāripūrī. Dhammo eva piṭakadvayassāpi pariyattidhammabhāvato. Maggaphalāni abhidhammo nibbānadhammassa abhimukhoti katvā. Kilesavūpasamakāraṇaṃ pubbabhāgiyā tisso sikkhā saṅkhepato vivaṭṭanissito samatho vipassanā ca. Bahulapāmojjoti balavapāmojjo.

Kāraṇattheti nimittatthe. Kusaladhammanimittaṃ hissa vīriyārambho. Tenāha 『『tesaṃ adhigamatthāyā』』ti. Kusalesu dhammesūti vā nipphādetabbe bhummaṃ yathā 『『cetaso avūpasame ayonisomanasikārapadaṭṭhāna』』nti.

我來將這段巴利文直譯成簡體中文： 345. 比丘具足何等戒等，以法依止性而以法為依主、支配、勝過而說為依主，彼等作他依主性的法說為"作依主"，所以說"有依主...等...作立足法"。其中作自己立足，即作何者依主性者的自己立足。無立足為無依主，有立足為有依主，故立足義是依主義。 為顯示因結合善德而為善而說"具足戒等德"。有友相為友故為友，他如所說方式有善，以善友詞說彼的有而已。他與彼一切時不離住，為顯示這個而說"善伴"，所以說"彼等"等。彼等即彼等善友對此比丘。從同行即從同轉。不和合時以心，和合時則以心及身親近。 於此隨順把握具恭敬尊重的人中有易說，所以說"易說"等。忍即忍者，為顯示彼的忍性而說"深"等。相反，即邪，或不如理取。反抗，即以對敵性而住。右取，即正或如理取。 高下，即廣大、小。能赴彼，即于彼彼大小業以成辦方式而赴，意為以成就彼彼業而有能力。或於彼方便，即于彼彼應成辦業成為方便。 法為欲為法欲，依異處者的外義複合詞而說。或由應欲即應愛為欲，法；法為欲為法欲。法意指教法，所以說"意為愛三藏佛語"。說話為說為說話，有喜說話為喜說話。自己及，此中及字引"恭敬"詞，由此自己及恭敬欲說為句結合。增上法七論為增加增勝的教法而說。律兩分別因調伏身語。增律犍度附隨因特別說增上行法。因為只依圓滿增上行法而圓滿初梵行法。法即因二藏都是教法。道果為增上法因為趣向涅槃法。寂止煩惱的因前分三學略說依出離的止觀。多喜，即有力喜。 在因義，即在因緣義。因為他的發勤是善法因緣。所以說"為證得彼等"。或在諸善法中，即在應成就處格，如"心不寂止以不如理作意為近緣"。

346.Sakalaṭṭhenāti nissesaṭṭhena, anavasesapharaṇavasena cettha sakalaṭṭho veditabbo, asubhanimittādīsu viya ekadese aṭṭhatvā anavasesato gahetabbaṭṭhenāti attho. Tadārammaṇānaṃ dhammānanti taṃ kasiṇaṃ ārabbha pavattanakadhammānaṃ. Khettaṭṭhenāti uppattiṭṭhānaṭṭhena. Adhiṭṭhānaṭṭhenāti pavattiṭṭhānabhāvena. Yathā khettaṃ sassānaṃ uppattiṭṭhānaṃ vaḍḍhiṭṭhānañca , evametaṃ jhānaṃ taṃsampayuttānaṃ dhammānanti, yogino vā sukhavisesānaṃ kāraṇabhāvena. 『『Paricchinditvā』』 ti idaṃ uddhaṃ adhoti etthāpi yojetabbaṃ. Paricchinditvā eva hi sabbattha kasiṇaṃ vaḍḍhetabbaṃ. Tena tena vā kāraṇenāti tena tena upariādīsu kasiṇavaḍḍhanakāraṇena. Yathā kinti āha 『『ālokamiva rūpadassanakāmo』』ti. Yathā dibbacakkhunā uddhaṃ ce rūpaṃ daṭṭhukāmo, uddhaṃ ālokaṃ pasāreti, adho ce adho, samantato ce rūpaṃ daṭṭhukāmo samantato ālokaṃ pasāreti; evamayaṃ kasiṇanti attho.

Ekassāti pathavīkasiṇādīsu ekekassa. Aññabhāvānupagamanatthanti aññakasiṇabhāvānupagamanadīpanatthaṃ, aññassa vā kasiṇabhāvānupagamanadīpanatthaṃ, na hi aññena pasāritakasiṇaṃ tato aññena pasāritakasiṇabhāvaṃ upagacchati, evampi nesaṃ aññakasiṇasambhedābhāvo veditabbo. Na aññaṃ pathavīādi. Na hi udake ṭhitaṭṭhāne sasambhārapathavī atthi. Añño kasiṇasambhedoti āpokasiṇādinā saṅkaro. Sabbatthāti sabbesu sesakasiṇesu. Ekadese aṭṭhatvā anavasesapharaṇaṃ pamāṇassa aggahaṇato appamāṇaṃ. Teneva hi nesaṃ kasiṇasamaññā. Tathā cāha 『『tañhī』』tiādi. Cetasā pharantoti bhāvanācittena ārammaṇaṃ karonto. Bhāvanācittañhi kasiṇaṃ parittaṃ vā vipulaṃ vā sakalameva manasi karoti, na ekadesaṃ.

Kasiṇugghāṭimākāsepavattaviññāṇaṃ pharaṇaappamāṇavasena 『『viññāṇakasiṇa』』nti vuttaṃ. Tathā hi taṃ 『『viññāṇañca』』nti vuccati. Kasiṇavasenāti yathāugghāṭitakasiṇavasena. Kasiṇugghāṭimākāse uddhaṃadhotiriyatā veditabbā. Yattakañhi ṭhānaṃ kasiṇaṃ pasāritaṃ, tattakaṃ ākāsabhāvanāvasena ākāso hotīti; evaṃ yattakaṃ ṭhānaṃ ākāsaṃ hutvā upaṭṭhitaṃ, tattakaṃ sakalameva pharitvā viññāṇassa pavattanato āgamanavasena viññāṇakasiṇepi uddhaṃadhotiriyatā vuttāti āha 『『kasiṇugghāṭiṃ ākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā』』ti.

Akusalakammapathadasakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 346. 遍滿義，即無餘義，此中應知遍滿義依無餘遍滿，意為不如不凈相等住於一處而應從無餘而取義。彼所緣諸法，即緣彼遍而轉起諸法。田義，即生處義。住立義，即成為轉起處。如田是穀物的生處和增長處，如是此禪那對相應諸法，或對瑜伽者成為殊勝樂的因。"限定"，這也應結合于上下等中。因為只有限定后才應在一切處增長遍。以彼彼因，即以彼彼上等處增長遍的因。如何？說"如欲見色者對光"。如欲以天眼見上方色時向上方放光，欲見下方時向下方，欲見四方時向四方放光；如是此遍的意思。 一，即地遍等中每一。為顯示不成為另性，即為顯示不成為另遍性，或為顯示不成為另的遍性，因為以另一所放遍不從彼成為另一所放遍性，如是也應知彼等無別遍混雜。不是另地等。因為在水所住處無具資具的地。另遍混雜，即與水遍等混合。一切處，即一切余遍中。不住一處而遍無餘因為無取量為無量。因為以此彼等有遍名。如是說"彼"等。以心遍滿，即以修習心作所緣。因為修習心對遍或小或大作意全部，不是一部分。 對遍除空中轉起的識依遍滿無量而說為"識遍"。如是彼說為"及識"。依遍，即依如所除遍。應知遍除空中有上下橫。因為遍放多少處，依空修習而空成為多少；如是空成為多少處而顯現，因為遍滿全部而識轉起，所以依來路在識遍中也說上下橫，所以說"應知依遍除空而於彼轉起識中有上下橫"。 不善業道十釋

347.Pathabhūtattāti tesaṃ pavattanupāyattā maggabhūtattā. Methunasamācāresūti sadārasantosaparadāragamanavasena duvidhesu methunasamācāresu. Tepi hi kāmetabbato kāmā nāma. Methunavatthūsūti methunassa vatthūsu tesu sattesu. Micchācāroti gārayhācāro. Gārayhatā cassa ekantanihīnatāya evāti āha 『『ekantanindito lāmakācāro』』ti. Asaddhammādhippāyenāti asaddhammasevanādhippāyena.

Sagottehi rakkhitā gottarakkhitā. Sahadhammikehi rakkhitā dhammarakkhitā. Sassāmikā sārakkhā. Yassā gamane raññā daṇḍo ṭhapito, sā saparidaṇḍā. Bhariyābhāvatthaṃ dhanena kītā dhanakkītā. Chandena vasantī chandavāsinī. Bhogatthaṃ vasantī bhogavāsinī. Paṭatthaṃ vasantī paṭavāsinī. Udakapattaṃ āmasitvā gahitā odapattakinī. Cumbaṭaṃ apanetvā gahitā obhatacumbaṭā. Karamarānītā dhajāhaṭā. Taṅkhaṇikā muhuttikā. Abhibhavitvā vītikkame micchācāro mahāsāvajjo, na tathā dvinnaṃ samānacchandatāya. 『『Abhibhavitvā vītikkamane satipi maggenamaggapaṭipattiadhivāsane purimuppannasevanābhisandhipayogābhāvato micchācāro na hoti abhibhuyyamānassā』』ti vadanti. Sevanacitte sati payogābhāvo appamāṇaṃ yebhuyyena itthiyā sevanapayogassa abhāvato. Tasmiṃ asati puretaraṃ sevanacittassa upaṭṭhāpanepi tassā micchācāro na siyā, tathā purisassapi sevanapayogābhāveti. Tasmā attano ruciyā pavattitassa vasena tayo balakkārena pavattitassa vasena tayoti sabbepi aggahitaggahaṇena 『『cattāro sambhārā』』ti vuttaṃ.

Upasaggavasena atthavisesavācino dhātusaddāti 『『abhijjhāyatī』』ti padassa 『『parabhaṇḍābhimukhī』』tiādinā attho vutto. Tattha tanninnatāyāti tasmiṃ parabhaṇḍe lubbhanavasena ninnatāyāti ayamettha adhippāyo veditabbo. Abhipubbo vā jhā-saddo lubbhane niruḷho daṭṭhabbo. Upasaggavasena atthavisesavācino eva dhātusaddā. Adinnādānassa appasāvajjamahāsāvajjatā brahmajālavaṇṇanāyaṃ (dī. ni. aṭṭha. cūḷasīlavaṇṇanā) vuttāti āha 『『adinnādānaṃ viya appasāvajjā, mahāsāvajjā cā』』ti. Tasmā 『『yassa bhaṇḍaṃ abhijjhāyati, tassa appaguṇatāya appasāvajjatā, mahāguṇatāya mahāsāvajjatā』』tiādinā appasāvajjamahāsāvajjavibhāgo veditabbo. Attano pariṇāmanaṃ cittenevāti veditabbaṃ.

Hitasukhaṃbyāpādayatīti yo naṃ uppādeti, tassa yaṃ pati cittaṃ uppādeti, tassa tassa sati samavāye hitasukhaṃ vināseti. Pharusavācāya appasāvajjamahāsāvajjatā brahmajālavaṇṇanāyaṃ vibhāvitāti āha 『『pharusavācā viyā』』tiādi. Tasmā 『『yaṃ pati cittaṃ byāpādeti, tassa appaguṇatāya appasāvajjo, mahāguṇatāya mahāsāvajjo』』tiādinā tadubhayavibhāgo veditabbo. 『『Aho vatā』』ti iminā parassa accantāya vināsacintanaṃ dīpeti. Evañhi ssa dāruṇappavattiyā kammapathappavatti.

Yathābhuccagahaṇābhāvenāti yāthāvagahaṇassa abhāvena aniccādisabhāvassa niccādito gahaṇena. Micchā passatīti vitathaṃ passati. 『『Samphappalāpo viyā』』ti iminā āsevanassa mandatāya appasāvajjataṃ, mahantatāya mahāsāvajjataṃ dasseti. Gahitākāraviparītatāti micchādiṭṭhiyā gahitākāraviparītabhāvo. Vatthunoti tassa ayathābhūtasabhāvamāha. Tathābhāvenāti gahitākāreneva viparītākāreneva. Tassa diṭṭhigatikassa, tassa vā vatthuno upaṭṭhānaṃ, 『『evametaṃ na ito aññathā』』ti.

我來將這段巴利文直譯成簡體中文： 347. 成為道路，即對彼等成為轉起方便成為道路。在淫慾行中，即依自妻知足、往他妻二種淫慾行中。因為彼等因應欲而名為欲。在淫慾事中，即在淫慾的事中彼等有情中。邪行即應呵責行。而彼應呵責性因為一向低劣，所以說"一向受呵責的低劣行"。以非法意，即以行非法的意。 為同姓所護為姓護。為同法所護為法護。有主為有護。若往彼處王立罰則為有罰。為妻子目的以財買為財買。依愛而住為愛住。為享受而住為享受住。為布而住為布住。摸水缽而取為水缽。除頭圈而取為除頭圈。從戰爭帶來為旗取。暫時為一時。 勝過而違越時邪行大罪，不如是二者同意時。說"雖有勝過而違越，在道非道行忍受中因無前生行淫意樂加行，被勝者無邪行"。有淫意時無加行不是標準，因為大多數女人無淫加行。若無彼，即使前起淫意，她無邪行，如是男人也無淫加行。所以依自願轉起三種，依強迫轉起三種，以未攝取攝取而說"四資具"。 依字首語義特殊說根詞，所以"貪"字以"向他物"等說義。其中向彼，即此中應知此意為向彼他物以貪著方式。或應視貪字字首確立于貪著。依字首語義特殊說的根詞。不與取的小罪大罪在梵網注中說，所以說"如不與取，有小罪、大罪"。所以應知"因所貪物主德少故小罪，德大故大罪"等的小罪大罪區別。應知自己變化只由心。 損害利益安樂，即誰生起彼，對誰生起心，對彼彼若和合則損壞利益安樂。惡口的小罪大罪在梵網注中已顯，所以說"如惡口"等。所以應知"對誰起惱害心，彼德少故小罪，德大故大罪"等的兩種區別。以"啊愿"顯示思惟他人完全損壞。因為如是以殘酷轉起而成業道。 以無如實執取，即以無如實執取，以常等執取無常等自性。邪見即見虛妄。以"如雜穢語"顯示因習少故小罪，大故大罪。執取相違，即邪見的執取相違性。事，即說彼非如實自性。如是性，即以執取相即相違相。彼見者的，或彼事的顯現，"如是此非異此"。;

Dhammatoti sabhāvato. Koṭṭhāsatoti phassapañcamakādīsu cittaṅgakoṭṭhāsesu ye koṭṭhāsā honti, tatoti attho.

Cetanādhammāti cetanāsabhāvā.

『『Paṭipāṭiyā sattā』』ti ettha nanu cetanā abhidhamme kammapathesu na vuttāti paṭipāṭiyā sattannaṃ kammapathabhāvo na yuttoti? Na, avacanassa aññahetukattā. Na hi tattha cetanāya akammapathappattattā (dha. sa. mūlaṭī. akusalakammapathakathāvaṇṇanā) kammapatharāsimhi avacanaṃ, kadāci pana kammapatho hoti, na sabbadāti kammapathabhāvassa aniyatattā avacanaṃ. Yadā pana kammapatho hoti, tadā kammapatharāsisaṅgaho na nivārito.

Etthāha – yadi cetanāya sabbadā kammapathabhāvābhāvato aniyato kammapathabhāvoti kammapatharāsimhi avacanaṃ, nanu abhijjhādīnampi kammapathabhāvaṃ appattānaṃ atthitāya aniyato kammapathabhāvoti tesampi kammapatharāsimhi avacanaṃ āpajjatīti? Nāpajjati kammapathatātaṃsabhāgatā hi tesaṃ tattha vuttattā. Yadi evaṃ cetanāpi tattha vattabbā siyāti? Saccametaṃ, sā pana pāṇātipātādikāvāti pākaṭo tassā kammapathabhāvoti na vuttaṃ siyā. Cetanāya hi 『『cetanāhaṃ, bhikkhave, kammaṃ vadāmi (a. ni. 6.63; kathā. 539), tividhā, bhikkhave, kāyasañcetanā akusalaṃ kāyakamma』』nti (kathā. 539) vacanato kammabhāvo pākaṭo; kammaṃyeva ca sugatiduggatīnaṃ, taduppajjanasukhadukkhānañca pathabhāvena pavattaṃ 『『kammapatho』』ti vuccatīti pākaṭo tassā kammapathabhāvo. Abhijjhādīnaṃ pana cetanāsamīhanabhāvena sucaritaduccaritabhāvo, cetanājanitabhāvena [cetanājanitataṃbandhatibhāvena (dha. sa. anuṭī. akusalakammapathāvaṇṇanā)] sugatiduggatitaduppajjanasukhadukkhānaṃ pathabhāvo cāti na tathā pākaṭo kammapathabhāvoti te eva tena sabhāvena dassetuṃ abhidhamme cetanā kammapathabhāve na vuttā, atathājātiyattā vā cetanā tehi saddhiṃ na vuttāti daṭṭhabbaṃ. Mūlaṃ patvāti mūladesanaṃ patvā, mūlasabhāvesu dhammesu desiyamānesūti attho.

『『Adinnādānaṃ sattārammaṇa』』nti idaṃ 『『pañcasikkhāpadā parittārammaṇā evā』』ti imāya pañhapucchakapāḷiyā (vibha. 715) virujjhati. Yañhi pāṇātipātādidussīlyassa ārammaṇaṃ , tadeva taṃveramaṇiyā ārammaṇaṃ. Vītikkamitabbavatthuto eva hi viratīti. Sattārammaṇanti vā sattasaṅkhātasaṅkhārārammaṇaṃ, tameva upādāya vuttanti na koci virodho. Tathā hi vuttaṃ sammohavinodaniyaṃ 『『yāni sikkhāpadāni ettha 『sattārammaṇānī』ti vuttāni, tāni yasmā sattoti saṅkhaṃ gate saṅkhāreyeva ārammaṇaṃ karontī』』ti. (Vibha. aṭṭha. 714) esa nayo ito paresupi. Visabhāgavatthuno 『『itthī puriso』』ti gahetabbato 『『sattārammaṇo』』ti eke. 『『Eko diṭṭho, dve sutā』』tiādinā samphappalāpena diṭṭhasutamutaviññātavasena. Tathā abhijjhāti ettha tathā-saddo 『『diṭṭhasutamutaviññātavasenā』』 tidampi upasaṃharati, na sattasaṅkhārārammaṇatameva dassanādivasena abhijjhāyanato. 『『Natthi sattā opapātikā』』ti (dī. ni. 1.171) pavattamānāpi micchādiṭṭhi tebhūmakadhammavisayā evāti adhippāyenassā saṅkhārārammaṇatā vuttā. Kathaṃ pana micchādiṭṭhiyā sabbe tebhūmakadhammā ārammaṇaṃ hotīti? Sādhāraṇato. 『『Natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』ti (dī. ni. 1.171; ma. ni.

我來將這段巴利文直譯成簡體中文： 法性，即自性。從部分，即在觸等五為首等心分部分中有何等部分，從彼義。 思法，即思自性。 "依次七"中，難道思在阿毗達磨中不說為業道，所以依次七的業道性不應理？不，因為不說有另因。因為彼中不是因為思不到達業道性而不說在業道聚中，而是因為有時成為業道，不是一切時，因為業道性不定而不說。但當成為業道時，不遮止攝入業道聚。 此中問：如果因思非一切時有業道性故業道性不定而不說在業道聚中，難道貪等也因有未到達業道性故業道性不定而也應不說在業道聚中？不應，因為彼等彼處說以業道性自性分。如果如此，思也應說在彼處？此實如是，但她是殺生等，她的業道性明顯故不說。因為思因說"諸比丘，我說思為業，諸比丘，三種身思為不善身業"，業性明顯；而業以成為善趣惡趣及彼生起樂苦的道而轉起說為"業道"，故她的業道性明顯。但貪等以思策勵性成為善行惡行，以思所生性成為善趣惡趣及彼生起樂苦的道性，不如是明顯業道性，故為顯示彼等以彼自性，在阿毗達磨中思不說為業道性，或應知思因非如是種類故不與彼等一起說。到根，即到根教說，在說根自性諸法中義。 "不與取以有情為所緣"，此與"五學處唯以有限為所緣"此問分經相違。因為殺生等惡戒的所緣，即是彼離的所緣。因為正是從應超越事而離。或以有情為所緣，即以有情稱為行為所緣，依彼而說故無任何相違。如是在遣癡中說"此中說何等學處'以有情為所緣'，因為以有情為名對行作所緣"。此理趣也在此後。一些人說因應取異性事為"女人男人"故"以有情為所緣"。以"見一聞二"等雜穢語依見聞覺知。如是貪，此中如是詞也引"依見聞覺知"，不只是依見等對有情行貪著。雖轉起"無化生有情"的邪見也只以三界法為境，依此意趣說她以行為所緣。但如何邪見以一切三界法為所緣？以共通。"無善作惡作諸業的果報"。

2.94) pavattamānāya atthato rūpārūpāvacaradhammāpi gahitā eva hontīti.

Sukhabahulatāya rājāno hasamānāpi 『『ghātethā』』ti vadanti , hāso pana nesaṃ attavūpasamādiaññavisayoti āha 『『sanniṭṭhāpaka…pe… hotī』』ti. Majjhattavedano na hoti, sukhavedanova ettha sambhavatīti. Musāvādo lobhasamuṭṭhāno sukhavedano vā siyā majjhattavedano vā, dosasamuṭṭhāno dukkhavedano vāti musāvādo tivedano. Iminā nayena sesesupi yathārahaṃ vedanābhedo veditabbo.

Dosamohavasenadvimūlakoti sampayuttamūlameva sandhāya vuttaṃ. Tassa hi mūlaṭṭhena upakārakabhāvo. Nidānamūle pana gayhamāne 『『lobhamohavasenapī』』ti vattabbaṃ siyā. Āmisakiñjakkhahetupi pāṇaṃ hananti. Tenevāha – 『『lobho nidānaṃ kammānaṃ samudayāyā』』tiādi (a. ni. 3.34). Sesesupi eseva nayo.

Kusalakammapathadasakavaṇṇanā

Pāṇātipātā…pe… veditabbāni lokiyalokuttaramissakavasenettha kusalakammapathānaṃ desitattā. Verahetutāya verasaññitaṃ pāṇātipātādipāpadhammaṃ maṇati 『『mayi idha ṭhitāya kathaṃ āgacchasī』』ti tajjantī viya nīharatīti veramaṇī, viramati etāyāti vā 『『viramaṇī』』ti vattabbe niruttinayena 『『veramaṇī』』ti vuttaṃ. Samādānavasena uppannā virati samādānavirati. Asamādinnasīlassa sampattato yathāupaṭṭhitavītikkamitabbavatthuto virati sampattavirati. Kilesānaṃ samucchindanavasena pavattā maggasampayuttā virati samucchedavirati. Kāmañcettha pāḷiyaṃ viratiyeva āgatā, sikkhāpadavibhaṅge (vibha. 703) pana cetanāpi āharitvā dassitāti tadubhayampi gaṇhanto 『『cetanāpi vattanti viratiyopī』』ti āha. Anabhijjhā hi mūlaṃ patvāti kammapathakoṭṭhāse 『『anabhijjhā』』ti vuttadhammo mūlato alobho kusalamūlaṃ hotīti evamettha attho daṭṭhabbo. Sesapadadvayepi eseva nayo.

Dussīlyārammaṇā tadārammaṇajīvitindriyādiārammaṇā kathaṃ dussīlyāni pajahantīti taṃ dassetuṃ 『『yathā panā』』tiādi vuttaṃ. Pajahantīti veditabbā pāṇātipātādīhi viramaṇavaseneva pavattanato. Atha tadārammaṇabhāve, na so tāni pajahati. Na hi tadeva ārabbha taṃ pajahituṃ sakkā tato avinissaṭabhāvato.

Anabhijjhā…pe… viramantassāti abhijjhaṃ pajahantassāti attho. Na hi manoduccaritato virati atthi anabhijjhādīheva tappahānasiddhito.

Ariyavāsadasakavaṇṇanā

我來將這段巴利文直譯成簡體中文： 2.94 轉起時實則也攝取色無色界法。 因多樂故諸王雖笑也說"殺"，但彼等的笑以自寂等為另境，所以說"決定...等...有"。非舍受，此中只有樂受生起。妄語以貪生起則或樂受或舍受，以瞋生起則苦受，故妄語有三受。以此理趣應知在余中也隨宜受的差別。 以瞋癡為二根，是隻關於相應根而說。因為彼以根義有資助性。但若取因根則應說"也以貪癡"。也因物質花蕊而殺生。所以說"貪為諸業生起因"等。在余中也是此理趣。 善業道十釋 從殺生...等...應知此中因依世間出世間混合而說善業道。因為與怨為因故名為怨的殺生等惡法，制止如威嚇說"我在此住你如何來?"為離怨，或以此離故說應說"離"，依詞源法說為"離怨"。依受持而生的離為受持離。未受戒者遇到所現前應超越事而離為遇緣離。依斷煩惱而轉起的道相應離為斷除離。雖然此中經中只說離，但在學處分別中也引說思，所以攝取兩者而說"也有思也有離"。因為無貪到根，即在業道分中說"無貪"法從根是無貪善根，如是此中應見義。在餘二句中也是此理趣。 惡戒所緣、以彼所緣命根等為所緣的惡戒如何斷？為顯示這點而說"但如何"等。應知斷依從殺生等離而轉起。若是彼所緣性，彼不斷彼等。因為不能緣彼而斷彼,因為不離彼故。 無貪...等...離，即斷貪的意思。因為無從意惡行離，因為以無貪等即成就斷彼。 聖住十釋

1. Ariyānameva vāsāti ariyavāsā anariyānaṃ tādisānaṃ asambhavato. Ariyāti cettha ukkaṭṭhaniddesena khīṇāsavā gahitā, te ca yasmā tehi sabbakālaṃ avirahitavāsā eva, tasmā vuttaṃ 『『ariyā eva vasiṃsu vasanti vasissantī』』ti. Tattha vasiṃsūti nissāya vasiṃsu. Pañcaṅgavippahīnattādayo hi ariyānaṃ apassayā. Tesu pañcaṅgavippahānapaccekasaccapanodanaesanāsamavayavissajjanāni 『『saṅkhāyekaṃ paṭisevati, adhivāseti, parivajjeti, vinodetī』』ti vuttesu apassenesu vinodanañca maggakiccāneva, itare maggeneva samijjhanti.

Ñāṇādayoti ñāṇañceva taṃsampayuttadhammā ca. Tenāha 『『ñāṇanti vutte』』tiādi. Tattha vattabbaṃ heṭṭhā vuttameva.

Ārakkhakiccaṃ sādheti sativepullappattattā. 『『Carato』』tiādinā niccasamādānaṃ dasseti, taṃ vikkhepābhāvena daṭṭhabbaṃ.

Pabbajjupagatāti yaṃ kiñci pabbajjaṃ upagatā, na samitapāpā. Bhovādinoti jātimattabrāhmaṇe vadati. Pāṭekkasaccānīti tehi tehi diṭṭhigatikehi pāṭiyekkaṃ gahitāni 『『idameva sacca』』nti (ma. ni. 2.187, 203, 427; 3.27; udā. 55; netti. 59) abhiniviṭṭhāni diṭṭhisaccādīni. Diṭṭhigatānipi hi 『『idameva sacca』』nti (ma. ni. 2.187, 202, 427; 3.27, 29; netti. 59) gahaṇaṃ upādāya 『『saccānī』』ti voharīyanti. Tenāha 『『idamevā』』tiādi. Nīhaṭānīti attano santānato nīharitāni apanītāni. Gahitaggahaṇassāti ariyamaggādhigamato pubbe gahitassa diṭṭhigāhassa. Vissaṭṭhabhāvavevacanānīti ariyamaggena sabbaso pariccāgabhāvassa adhivacanāni.

Natthi etāsaṃ vayo vekalyanti avayāti āha 『『anūnā』』ti, anavasesāti attho. Esanāti heṭṭhā vuttakāmesanādayo.

Maggassa kiccanipphatti kathitā rāgādīnaṃ pahīnabhāvadīpanato.

Paccavekkhaṇāya phalaṃ kathitanti paccavekkhaṇamukhena ariyaphalaṃ kathitaṃ. Adhigate hi aggaphale sabbaso rāgādīnaṃ anuppādadhammataṃ pajānāti, tañca pajānanaṃ paccavekkhaṇañāṇanti.

Asekkhadhammadasakavaṇṇanā

Phalañca te sampayuttadhammā cāti phalasampayuttadhammā, ariyaphalasabhāvā sampayuttā dhammāti attho. Phalasampayuttadhammāti phaladhammā ceva taṃsampayuttadhammā cāti evamettha attho veditabbo. Dvīsupi ṭhānesu paññāva kathitā sammā dassanaṭṭhena sammādiṭṭhi, sammā jānanaṭṭhena sammāñāṇanti ca. Atthi hi dassanajānanānaṃ savisaye pavattiākāraviseso, svāyaṃ heṭṭhā dassito eva. Phalasamāpattidhammāti phalasamāpattiyaṃ dhammā, phalasamāpattisahagatadhammāti attho. Ariyaphalasampayuttadhammāpi hi sabbaso paṭipakkhato vimuttataṃ upādāya 『『vimuttī』』ti vattabbataṃ labhanti. Kenaci pana yathā asekkhā phalapaññā dassanakiccaṃ upādāya 『『sammādiṭṭhī』』ti vuttā, jānanakiccaṃ upādāya 『『sammāñāṇa』』ntipi vuttā eva; evaṃ ariyaphalasamādhi samādānaṭṭhaṃ upādāya 『『sammāsamādhī』』ti vutto, vimuccanaṭṭhaṃ upādāya 『『sammāvimuttī』』 tipi vutto. Evañca katvā 『『anāsavaṃ cetovimutti』』nti dutiyavimuttiggahaṇañca samatthitaṃ hotīti.

Dasakavaṇṇanā niṭṭhitā.

Pañhasamodhānavaṇṇanā

Samodhānetabbāti samāharitabbā.

我來幫您翻譯這段巴利文: 聖者之住處稱為聖住，因為非聖者無法獲得這樣的境界。這裡的"聖者"是以殊勝義指稱漏盡者，因為他們始終不離此住處，所以說"唯有聖者曾住、正住、將住"。其中"曾住"是指依止而住。五支斷除等是聖者的依止。在這些依止中,五支斷除、各別真實的舍離、尋求的平息、隨眠的捨棄,這些在"以觀察而受用一事、忍受、遠離、除遣"等所說的依止中,除遣是道的作用,其他則由道而成就。 "智等"是指智以及與之相應的諸法。因此說"說智時"等。其中應說的在前面已說過。 由於念達圓滿故而成就防護作用。以"行走"等來顯示常時受持,這應該以無散亂來理解。 "已入出家"是指進入任何出家,而非已息滅諸惡者。"稱呼尊者者"是指僅以生為根據的婆羅門。"各別真實"是指被各種見解者個別執取為"唯此為真實"的見解真實等。因為諸邪見也因執取"唯此為真實"而被稱為"真實"。因此說"唯此"等。"已拔除"是指從自己相續中拔出、除去。"所執取"是指在證得聖道之前所執取的見解。"已捨棄狀態的同義詞"是指由聖道完全捨棄的代名詞。 "無缺減"意為"無減"，即無所遺漏之義。"尋求"即前述的欲尋等。 說明了道的作用成就,因為顯示了貪等的已斷除狀態。 通過省察而說明了果,即通過省察的方式說明了聖果。因為證得最上果時,了知貪等完全不生起的法性,這種了知即是省察智。 無學法十種之義釋 "果相應法"是指果及其相應諸法,即聖果自性的相應諸法之義。"果相應法"應理解為果法及其相應諸法。在兩處都是說慧,以正見義為正見,以正知義為正智。因為見與知在各自境界中有不同的行相差別,這在前面已經說明。"果定之法"是指在果定中的諸法,即伴隨果定的諸法之義。聖果相應法也因為完全從對治中解脫而得稱為"解脫"。然而,就像無學果慧依據見的作用而稱為"正見",依據知的作用而稱為"正智"一樣;聖果定也依據攝持義而稱為"正定",依據解脫義而稱為"正解脫"。這樣理解的話,"無漏心解脫"的第二個解脫的提取也得到了合理解釋。 十種之義釋終。 問題綜攝之義釋 "應綜攝"即應彙集。

349.Okappanāti balavasaddhā. Āyatiṃ bhikkhūnaṃ avivādahetubhūtaṃ tattha tattha bhagavatā desitānaṃ atthānaṃ saṅgāyanaṃ saṅgīti, tassa ca kāraṇaṃ ayaṃ suttadesanā tathā pavattattāti vuttaṃ 『『saṅgītipariyāyanti sāmaggiyā kāraṇa』』nti. Samanuñño satthā ahosi 『『paṭibhātu ta,ṃ sāriputta, bhikkhūnaṃ dhammiṃ kathā』』ti ussāhetvā ādito paṭṭhāya yāva pariyosānā suṇanto, sā panettha bhagavato samanuññatā 『『sādhu, sādhū』』ti anumodanena pākaṭā jātāti vuttaṃ 『『anumodanena samanuñño ahosī』』ti. Jinabhāsito nāma jāto, na sāvakabhāsito. Yathā hi rājayuttehi likhitapaṇṇaṃ yāva rājamuddikāya na lañjitaṃ hoti, na tāva 『『rājapaṇṇa』』nti saṅkhyaṃ gacchati, lañjitamattaṃ pana rājapaṇṇaṃ nāma hoti. Evameva 『『sādhu, sādhu sāriputtā』』tiādi anumodanavacanasaṃsūcitāya samanuññāsaṅkhātāya jinavacanamuddāya lañjitattā ayaṃ suttanto jinabhāsito nāma jāto āhaccavacano. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.

Saṅgītisuttavaṇṇanāya līnatthappakāsanā.

1. Dasuttarasuttavaṇṇanā

我來 助您翻譯這段巴利文: 349. "確信"是指強烈的信心。"結集"是爲了使未來比丘們無諍論之因,而對世尊在各處所說的義理進行彙集,而本經之說法因其如此進行,成為結集的因緣,因此說"結集法門即和合的因緣"。導師表示贊同,以"舍利弗,請為比丘們說法"而鼓勵,從開始到結束傾聽,這裡世尊的贊同通過"善哉,善哉"的隨喜而明顯,因此說"以隨喜表示贊同"。成為稱為佛所說,而非聲聞所說。就像國王大臣所寫的文書,在未蓋上王印之前,不能稱為"王書",只有蓋上印章才稱為王書。同樣地,由於以"善哉,善哉,舍利弗"等隨喜語所表示的贊同印記,即佛語印記所印證,本經成為稱為佛所說的權威之言。這裡義理上未加詳釋的部分,都是易於理解的。 結集經義釋之顯明隱義終。 11. 十上經義釋

350.Āvusobhikkhaveti sāvakānaṃ ālapananti sāvakānaṃ āmantanavasena ālapanasamudācāro, na kevalaṃ 『『bhikkhave』』ti, so pana buddhānaṃ ālapanaṃ. Tenāha 『『buddhā hī』』tiādi. Satthusamudācāravasena asamudācāro evettha satthu uccaṭṭhāne ṭhapanaṃ. Sampati āgatattā katthaci na nibaddho vāso etesanti anibaddhavāsā, antevāsikā. Kammaṭṭhānaṃ gahetvā sappāyasenāsanaṃ gavesantā yaṃ kiñci disaṃ gacchantīti disāgamanīyā. Idāni tamatthaṃ vitthārato dassetuṃ 『『buddhakāle』』tiādi vuttaṃ.

Asubhakammaṭṭhānanti ekādasavidhaṃ asubhakammaṭṭhānaṃ. Tatthāpi puggalavemattataṃ ñatvā tadanurūpaṃ tadanurūpameva deti. Mohacaritassapi kāmaṃ ānāpānassatikammaṭṭhānaṃ sappāyaṃ, kammaṭṭhānabhāvanāya pana bhājanabhūtaṃ kātuṃ sammohavigamāya paṭhamaṃ uddesaparipucchādhammassavanadhammasākacchāsu niyojetabboti vuttaṃ 『『mohacaritassa…pe… ācikkhatī』』ti. Saddhācaritassa visesato purimā cha anussatiyo sappāyā, tāsaṃ pana anuyuñjane ayaṃ pubbabhāgapaṭipattīti dassetuṃ 『『pasādanīyasuttante』』tiādi vuttaṃ. Ñāṇacaritassāti buddhicaritassa, tassa pana maraṇassati, upasamānussati, catudhātuvavatthānaṃ, āhārepaṭikūlasaññā visesato sappāyā, tesaṃ pana upakāradhammadassanatthaṃ 『『aniccatādi…pe… kathetī』』ti vuttaṃ. Tatthevāti satthu santike eva. Temāsikaṃ paṭipadanti tīhi māsehi sanniṭṭhāpetabbaṃ paṭipadaṃ.

Ime bhikkhūti imissā dhammadesanāya bhājanabhūtā bhikkhū. 『『Evaṃ āgantvā gacchantepana bhikkhū』』ti idaṃ 『『buddhakāle』』tiādinā taduddesikavasena vuttabhikkhū sandhāya vuttaṃ, na 『『ime bhikkhū』』ti anantaraṃ vuttabhikkhū. Tenāha 『『pesetī』』ti. Apalokethāti āpucchatha. 『『Paṇḍitā』』tiādi sevanabhajanesu kāraṇavacanaṃ. 『『Sotāpattiphale vinetī』』tiādi yebhuyyavasena vuttaṃ. Āyasmā hi dhammasenāpati bhikkhū yebhuyyena sotāpattiphalaṃ pāpetvā vissajjeti 『『evamete niyatā sambodhiparāyaṇā』』ti. Āyasmā pana mahāmoggallāno 『『sabbāpi bhavūpapatti jigucchitabbāvā』』ti bhikkhū yebhuyyena uttamatthaṃyeva pāpeti.

Sāvakehi vinetuṃ sakkuṇeyyā sāvakaveneyyā nāma na sāvakeheva vinetabbāti dassento āha 『『sāvakaveneyyā nāmā』』tiādi. Dasadhā mātikaṃ ṭhapetvāti ekakato paṭṭhāya yāva dasakā dasadhā dasadhā mātikaṃ ṭhapetvā vibhattoti dasuttaro. Dasuttaro gatotipi dasuttaroti ekakato paṭṭhāya yāva dasakā dasahi uttaro adhiko hutvā gato pavattotipi dasuttaro. Ekekasmiṃ pabbeti ekakato paṭṭhāya yāva dasakā dasasu pabbesu ekekasmiṃ pabbe. Dasa dasa pañhāti 『『katamo dhammo bahukāro appamādo kusalesu dhammesū』』tiādinā dasa dasa pañhā. Visesitāti vissajjitā. Dasuttaraṃ pavakkhāmīti desiyamānaṃ desanaṃ nāmakittanamukhena paṭijānāti vaṇṇabhaṇanatthaṃ. Pavakkhāmīti pakārehi vakkhāmi. Tathā hettha paññāsādhikānaṃ pañcannaṃ pañhasatānaṃ vasena desanā pavattā. Dhammanti idha dhamma-saddo pariyattipariyāyo 『『idha bhikkhu dhammaṃ pariyāpuṇātī』』tiādīsu (a. ni.

我來幫您翻譯這段巴利文: 350. "諸比丘友"是對聲聞的稱呼,以聲聞稱呼的方式而作稱呼慣用語,不僅僅是"諸比丘",那是佛陀的稱呼。因此說"諸佛"等。這裡依照導師的慣用語而不作慣用,是將導師置於高處。由於當時來到,沒有固定住處的他們稱為無固定住所者,即親近弟子。獲得業處后尋找適宜住處而往任何方向去的稱為往諸方去者。現在為顯示此義的詳細內容而說"佛陀時期"等。 "不凈業處"即十一種不凈業處。在其中也了知人的差異后,給予相應適合的業處。雖然對癡行者,入出息念業處也適合,但爲了使其成為修習業處的器皿,爲了去除愚癡,首先應該讓他從事誦習、詢問、聽法、法談,因此說"對癡行者...等...告知"。對信行者特別適合前六種隨念,爲了顯示這些的修習是前行道而說"信增上經"等。"智行者"即具慧者,對他特別適合死隨念、寂靜隨念、四界差別、食厭想,爲了顯示這些的助益法而說"講說無常等"。"就在那裡"即就在導師處。"三個月的修道"即應由三個月完成的修道。 "這些比丘"是指成為此法教說對象的比丘。"如是來去的比丘"這是針對前面"佛陀時期"等所說的指示性比丘而言,而非剛才所說的"這些比丘"。因此說"派遣"。"告辭"即請求準許。"賢明"等是親近依止的理由。"引導至預流果"等是就大多數而言。因為大法將軍尊者通常使比丘證得預流果后才放行,認為"如是他們已決定將趣向正覺"。而大目犍連尊者則認為"一切有生應厭離",通常使比丘達到最上義。 為顯示聲聞所應調伏者並非僅由聲聞調伏而說"稱為聲聞所應調伏者"等。"安立十種綱要"即從一法起至十法為止安立十種綱要而分別,故稱十上。或說"超越十而行"即十上,即從一法起至十法為止以十增上行進而稱為十上。"在每一節中"即從一法起至十法為止的十節中的每一節。"十個問題"即"什麼法多有益處?在諸善法中不放逸"等十個問題。"分別"即解答。"我將說十上"以說名稱的方式宣稱將要宣說的教說,爲了稱讚。"我將說"即我將以種種方式說。因此這裡的教說是依五百五十個問題而進行。"法"在此法字是教法的同義詞,如"於此比丘學習法"等。

5.73) viya. Suttalakkhaṇo cāyaṃ dhammoti āha 『『dhammantisutta』』nti. Svāyaṃ dhammo yathānusiṭṭhaṃ paṭipajjamānassa nibbānāvaho. Tato eva vaṭṭadukkhasamucchedāya hoti, sa cāyamassa ānubhāvo sabbesaṃ khandhānaṃ pamocanupāyabhāvatoti dassento 『『nibbānappattiyā』』tiādimāha. Tena vuttaṃ 『『nibbānappattiyā』』tiādi.

Uccaṃ karontoti udaggaṃ uḷāraṃ paṇītaṃ katvā dassento, paggaṇhantoti attho. Pemaṃ janentoti bhattiṃ uppādento. Idañca desanāya paggaṇhanaṃ buddhānampi āciṇṇaṃ evāti dassento 『『ekāyano』』tiādimāha.

Ekadhammavaṇṇanā

1. (Ka) kāra-saddo upa-saddena vināpi upakāratthaṃ vadati, 『『bahukārā, bhikkhave, mātāpitaro puttāna』』ntiādīsu (a. ni.

我來幫您翻譯這段巴利文： 5.73) 一樣。這個法具有經的特相，故說"法即是經"。這個法若如教奉行則能導向涅槃。正因如此能斷除輪迴之苦，而這種功效是由於它成為解脫一切蘊的方便，為顯示這一點而說"為證得涅槃"等。因此說"為證得涅槃"等。 "使之高揚"是指顯示為殊勝、廣大、殊勝，意即舉揚。"生起愛樂"是指生起敬信。為顯示這種舉揚說法也是諸佛的慣行而說"一乘道"等。 一法之義釋 351. (Ka)字即使沒有upa(助)字，也表示助益義，如"諸比丘，父母對子女多有助益"等。

2.34) viyāti āha 『『bahukāroti bahūpakāro』』ti.

(Kha) vaḍḍhane vutte nānantariyatāya uppādanaṃ vuttameva hotīti 『『bhāvetabboti vaḍḍhetabbo』』ti vutto. Uppādanapubbikā hi vaḍḍhanāti. Nanu ca 『『eko dhammo uppādetabbo』』ti uppādanaṃ pettha visuṃ gahitaṃ evāti? Aññavisayattā tassa nāyaṃ virodho. Tathā hi 『『eko dhammo pariññeyyo』』ti tīhipi pariññāhi pariññeyyataṃ vatvāpi 『『eko dhammo pahātabbo』』ti pahātabbatā vuttā.

(Ga) tīhi pariññāhīti ñātatīraṇapahānapariññāhi.

(Gha) pahānānupassanāyāti pajahanavasena pavattāya anupassanāya. Missakavasena cetaṃ anupassanāgahaṇaṃ daṭṭhabbaṃ.

(Ṅa) sīlasampadādīnaṃ parihānāvaho parihānāya saṃvattanako.

(Ca) jhānādivisesaṃ gametīti visesagāmī.

(Cha) duppaccakkhakaroti anupacitañāṇasambhārehi paccakkhaṃ kātuṃ asakkuṇeyyo.

(Jha) abhijānitabboti abhimukhaṃ ñāṇena jānitabbo.

Sabbattha mātikāsūti dukādivasena vuttāsu sabbāsu mātikāsu. Ettha ca āyasmā dhammasenāpati te bhikkhū bhāvanāya niyojetvā uttamatthe patiṭṭhāpetukāmo paṭhamaṃ tāva bhāvanāya upakāradhammaṃ uddesavasena dassento 『『eko dhammo bahukāro』』ti vatvā tena upakārakena upakattabbaṃ dassento 『『eko dhammo bhāvetabbo』』ti āha. Ayañca bhāvanā vipassanāvasena icchitāti āha 『『eko dhammo pariññeyyo』』ti. Pariññā ca nāma yāvadeva pahātabbapajahanatthāti āha 『『eko dhammo pahātabbo』』ti. Pajahantena ca hānabhāgiyaṃ nīharitvā visesabhāgiye avaṭṭhātabbanti āha 『『eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo』』ti. Visesabhāgiye avaṭṭhānañca duppaṭivijjhanena, duppaṭivijjhapaṭivijjhanañce ijjhati, nipphādetabbanipphādanaṃ siddhameva hotīti āha 『『eko dhammo duppaṭivijjho, eko dhammo uppādetabbo』』ti. Tayidaṃ dvayaṃ abhiññeyyādijānanena hotīti āha 『『eko dhammo abhiññeyyo』』ti. Abhiññeyyañce abhiññātaṃ, sacchikātabbaṃ sacchikatameva hotīti. Ettāvatā ca niṭṭhitakiccova hoti, nāssa uttari kiñci karaṇīyanti evaṃ tāva mahāthero ekakavasena tesaṃ bhikkhūnaṃ paṭipattividhiṃ uddisanto imāni dasa padāni iminā anukkamena uddisi.

(Ka) evaṃ aniyamato uddiṭṭhadhamme sarūpato niyametvā dassetuṃ 『『katamo eko dhammo』』tiādinā desanaṃ ārabhi. Tena vuttaṃ 『『iti āyasmā sāriputto』』tiādi. Esa nayo dukādīsu. Veḷukāroti veno. So hi veḷuvikārehi kilañjādikaraṇena 『『veḷukāro』』ti vutto. Anto, bahi ca sabbagatagaṇṭhiṃ nīharaṇena niggaṇṭhiṃ katvā. Ekekakoṭṭhāseti ekakādīsu dasasu koṭṭhāsesu ekekasmiṃ koṭṭhāse.

Sabbatthakaṃ upakārakanti sabbatthakameva sammā paṭipattiyā upakāravantaṃ. Idāni tamatthaṃ vitthārato dassetuṃ 『『ayañhī』』tiādi vuttaṃ. Vipassanāgabbhaṃ gaṇhāpaneti yathā upari vipassanā paripaccati tikkhā visadā hutvā maggena ghaṭeti, evaṃ pubbabhāgavipassanāvaḍḍhane. Atthapaṭisambhidādīsūti atthapaṭisambhidādīsu nipphādetabbesu, tesaṃ sambhārasambharaṇanti attho. Esa nayo ito paresupi. Ṭhānāṭṭhānesūti ṭhāne, aṭṭhāne ca jānitabbe. Mahāvihārasamāpattiyanti mahatiyaṃ jhānādivihārasamāpattiyaṃ. Vipassanāñāṇādīsūti ādi-saddena manomayiddhi ādikāni saṅgaṇhāti. Aṭṭhasu vijjāsūti ambaṭṭhasutte (dī. ni.

我來幫您翻譯這段巴利文: 2.34) 一樣,因此說"多有助益即多有幫助"。 (Kha) 說增長時,由於無間隔性,已說生起,因此說"應修習即應增長"。因為增長是以生起為先。但是,這裡不是已經單獨取"應生起一法"作為生起嗎?由於是不同境界,所以這不矛盾。因此,雖然說了"一法應遍知"是以三種遍知而應遍知,仍說"一法應斷"為應斷。 (Ga) "以三種遍知"即以知遍知、度遍知、斷遍知。 (Gha) "以斷隨觀"即以斷除方式進行的隨觀。這裡應理解為混合方式的隨觀。 (Ṅa) "退分"即導致戒等圓滿退失,引向退失。 (Ca) "勝進分"即引向禪等勝法。 (Cha) "難通達"即未積集智資糧者無法證知。 (Jha) "應證知"即應以智向前了知。 "在一切綱要中"即在依二法等所說的一切綱要中。這裡大法將軍尊者令那些比丘從事修習,欲使他們安立於最上義,首先以略說方式顯示修習的助益法而說"一法多有助益",為顯示由此助益而應助益而說"一法應修習"。這修習是就觀而言,故說"一法應遍知"。遍知之名唯為斷應斷而說"一法應斷"。斷時應除退分而住于勝進分,故說"一法是退分,一法是勝進分"。住于勝進分是因難通達,若成就難通達的通達,則所應成就的成就已達成,故說"一法難通達,一法應生起"。這兩者是由於證知應證知等而有,故說"一法應證知"。若應證知已證知,則應證的已證。至此已完成所作,更無所作,如是上座以一法的方式為那些比丘略說修行方法,以此次第略說這十個句。 (Ka) 為顯示如是無差別略說的諸法的自性差別,以"什麼是一法"等開始說法。因此說"如是尊者舍利弗"等。這方法適用於二法等。"竹匠"即竹工。他因製作竹製品如席等而稱為"竹匠"。除去內外一切結,而成無結。"在每一部分"即在一法等十個部分中的每一部分。 "一切處的助益"即對一切處的正確修行有助益。現在為詳細顯示此義而說"因為此"等。"使得觀成熟"即令上分觀成熟銳利明凈而與道相應,如是在前分觀增長。"在義無礙解等"即在應成就義無礙解等,意即積集它們的資糧。此後諸處也同理。"在是處非處"即在應了知的是處與非處。"在大住定"即在廣大的禪那等住定。"在觀智等"中等字包括意所成神通等。"在八明中"即在阿摩晝經

1.279) āgatanayāsu aṭṭhasu vijjāsu.

Teneva bhagavā thometīti yojanā. Nanti appamādaṃ.

Thāmasampannenāti ñāṇabalasamannāgatena. Dīpetvāti 『『evampi appamādo kusalānaṃ dhammānaṃ sampādane bahupakāro』』ti pakāsetvā. Yaṃ kiñci anavajjapakkhikamatthaṃ appamāde pakkhipitvā kathetuṃ yuttanti dassetuṃ 『『yaṃ kiñcī』』tiādi vuttaṃ.

(Kha) kāyagatāsatīti rassaṃ akatvā niddeso, niddesena vā etaṃ samāsapadaṃ daṭṭhabbaṃ. 『『Aṭṭhikāni puñjakitāni terovassikāni…pe… pūtīni cuṇṇikajātānī』』ti (dī. ni. 2.379) evaṃ pavattamanasikāro 『『cuṇṇikamanasikāro』』ti vadanti. Apare pana bhaṇanti 『『cuṇṇikairiyāpathesu pavattamanasikāro』』ti. Ettha uppannasatiyāti etasmiṃ yathāvutte ekūnatiṃsavidhe ṭhāne uppannāya satiyā. Sukhasampayuttāti nippariyāyato sukhasampayuttā, pariyāyato pana catutthajjhāne upekkhāpi 『『sukha』』nti vattabbataṃ labhati santasabhāvattā.

(Ga) paccayabhūto ārammaṇādivisayopi ārammaṇabhāvena vaṇo viya āsave paggharati, so sampayogasambhavābhāvepi saha āsavehīti sāsavo. Tathā upādānānaṃ hitoti upādāniyo. Itarathā pana paccayabhāvena vidhi paṭikkhepo.

(Gha) asmīti mānoti 『『asmī』』ti pavatto māno.

(Ca) vipariyāyenāti 『『anicce anicca』』ntiādinā nayena pavatto pathamanasikāro.

(Cha) idha pana vipassanānantaro maggo 『『ānantariko cetosamādhī』』ti adhippeto. Kasmā? Vipassanāya anantarattā, attano vā pavattiyā anantaraṃ phaladāyakattā. Saddatthato pana anantaraṃ phalaṃ anantaraṃ, tasmiṃ anantare niyuttā, taṃ vā arahati, anantarapayojanoti vā ānantariko.

(Ja) phalanti phalapaññā. Paccavekkhaṇapaññā adhippetā akuppārammaṇatāya.

(Jha) attano phalaṃ āharatīti āhāro, paccayoti āha 『『āhāraṭṭhitikāti paccayaṭṭhitikā』』ti. Ayaṃ eko dhammoti ayaṃ paccayasaṅkhāto eko dhammoti paccayatāsamaññena ekaṃ katvā vadati. Ñātapariññāya abhiññāyāti ñātapariññāsaṅkhātāya abhiññāya.

(Ña) akuppā cetovimuttīti arahattaphalavimutti akuppabhāvena ukkaṃsagatattā. Aññathā sabbāpi phalasamāpattiyo akuppā eva paṭipakkhehi akopanīyattā.

Abhiññāyāti 『『abhiññeyyo』』ti ettha laddhaabhiññāya. Pariññāyāti etthāpi eseva nayo. Pahātabbasacchikātabbehīti pahātabbasacchikātabbapadehi. Pahānapariññāva kathitā pahānasacchikiriyānaṃ ekāvāratāya pariññāya saheva ijjhanato. Sacchikātabboti visesato phalaṃ kathitaṃ. Ekasmiṃyeva sattame eva pade labbhati. Phalaṃ pana anekesupi padesu labbhati paṭhamaṭṭhamanavamadasamesu labbhanato. Yasmā taṃ nippariyāyato dasame eva labbhati, itaresu pariyāyato tasmā 『『labbhati evā』』ti sāsaṅkaṃ vadati.

Sabhāvato vijjamānāti yena bahukārādisabhāvena desitā, tena sabhāvena paramatthato upalabbhamānā . Yāthāvāti aviparītā. Tathāsabhāvāti taṃsabhāvā. Na tathā na hontīti avitathattā tathāva honti. Tato eva vuttappakārato aññathā na hontīti pañcahipi padehi tesaṃ dhammānaṃ yathābhūtameva vadati. Sammāti ñāyena. Yaṃ pana ñātaṃ, taṃ hetuyuttaṃ kāraṇayuttameva hotīti āha 『『hetunā kāraṇenā』』ti. Okappanaṃ janesīti jinavacanabhāvena abhippasādaṃ uppādesi.

Ekadhammavaṇṇanā niṭṭhitā.

Dvedhammavaṇṇanā

我來幫您翻譯這段巴利文： 1.279)中所說的八明。 "因此世尊稱讚"這是句子結構。"它"即不放逸。 "具足力量"即具足智力。"顯示"即顯明"如是不放逸對成就諸善法多有助益"。為顯示適合將任何無過失分的義理歸入不放逸而說而說"任何"等。 (Kha)"身至念"是不作短音的說明,或應以說明看待這複合詞。"骨聚經年...腐爛成粉"如是進行的作意稱為"碎片作意"。其他人則說"在碎片威儀中進行的作意"。"在此生起的念"即在所說的二十九種處所生起的念。"相應樂"就無比喻而言是相應樂,就比喻而言,第四禪的舍也因其寂靜性而可稱為"樂"。 (Ga)作為緣的所緣等境界也如傷口流出漏,即使沒有相應的可能,也與漏俱,故稱"有漏"。同樣,有益於取故稱"可取"。另一方面,則是就緣性而言的規則與否定。 (Gha)"我慢"即以"我"而生起的慢。 (Ca)"如理"即以"無常是無常"等方式進行的如理作意。 (Cha)這裡意指觀后的道為"無間心定"。為什麼?因為是觀之後無間,或因自己的生起無間能給與果。就字義而言,無間的果為無間,用於無間,或應得無間,或以無間為目的故稱無間。 (Ja)"果"即果慧。因緣于不動所以是指省察慧。 (Jha)"能取來其果"為食,即緣,故說"依食而住即依緣而住"。"此一法"即說此緣為一法,以緣性的共相而作為一。"以知遍知的證知"即以稱為知遍知的證知。 (Ña)"不動心解脫"即阿羅漢果解脫,因不動性達到最上。否則一切果定都是不動,因為不能被對治所動搖。 "證知"即在"應證知"中所得的證知。"遍知"在此也同樣。"應斷應證"即應斷應證諸詞。說的是斷遍知,因為斷和證在一次中與遍知一起成就。"應證"特別說的是果。只在第七處得到。但果在多處得到,因為在第一、第八、第九、第十處得到。因為它在第十處才是無比喻義,在其他處是比喻義,所以說"確實得到"時帶有疑慮。 "自性存在"即依所說的多有助益等自性,由勝義而獲得。"如實"即不顛倒。"如是自性"即彼自性。"非不如是"即因不虛妄故即如是。正因如此不異於所說的方式,以五種詞說那些法都是如實。"正確"即以方法。凡所知者必定合於因理故說"以因以理"。"生起確信"即因是佛語而生起勝信。 一法義釋終。 二法義釋

1. (Ka) 『『sabbatthā』』 ti idaṃ 『『sīlapūraṇādīsū』』ti etena saddhiṃ sambandhitabbaṃ. 『『Sīlapūraṇādīsu sabbattha appamādo viya upakārakā』』ti etena satisampajaññānampi appamādassa viya sabbattha upakārakatā pakāsitā hoti atthato nātivilakkhaṇattā tato tesaṃ. Satiavippavāso hi appamādo, so ca atthato sabbattha avijahitā sati eva, sā ca kho ñāṇasampayuttā eva daṭṭhabbā, itarāya tathārūpasamatthatābhāvato.

(Kha) tesaṃ pañcasatamattānaṃ bhikkhūnaṃ pubbabhāgapaṭipattivasena desitattā pubbabhāgā kathitā.

(Cha) ayonisomanasikāro saṃkilesassa mūlakāraṇabhāvena pavatto hetu, paribrūhanabhāvena pavatto paccayo. Yonisomanasikārepi eseva nayo. Yathā ca sattānaṃ saṃkilesāya, visuddhiyā ca paccayabhūtā ayonisomanasikāro, yonisomanasikāroti 『『ime dve dhammā duppaṭivijjhā』』ti ettha nīharitvā vuttā, evaṃ imehi dhammā nīharitvā vattabbāti dassento 『『tathā』』tiādimāha. Tattha asubhajjhānādayo cattāro visaṃyogā nāma kāmayogādipaṭipakkhabhāvato . 『『Evaṃ pabhedā』』ti iminā 『『avijjābhāgino dhammā, vijjābhāgino dhammā, kaṇhā dhammā, sukkā dhammā』』ti (dha. sa. 101, 104) evamādīnaṃ saṅgaho daṭṭhabbo.

(Jha) paccayehi samecca sambhuyya katattā pañcakkhandhā saṅkhatā dhātu. Kenaci anabhisaṅkhatattā nibbānaṃ asaṅkhatā dhātu.

(Ña) tisso vijjā vijjanaṭṭhena, viditakaraṇaṭṭhena ca vijjā. Vimuttīti arahattaphalaṃ paṭipakkhato sabbaso vimuttattā.

Abhiññādīnīti abhiññāpaññādīni. Ekakasadisāneva purimavāre viya vibhajja kathetabbato. Maggo kathitoti ettha 『『maggova kathito』』ti evamatthaṃ aggahetvā 『『maggo kathitovā』』ti evamattho gahetabbo 『『anuppāde ñāṇa』』nti iminā phalassa gahitattā. Sacchikātabbapade phalaṃ kathitanti etthāpi 『『phalameva kathita』』nti aggahetvā 『『phalaṃ kathitamevā』』ti attho gahetabbo vijjāggahaṇena tadaññassa saṅgahitattā. Esa nayo ito paresupi evarūpesu ṭhānesu.

Dvedhammavaṇṇanā niṭṭhitā.

Tayodhammavaṇṇanā

1. (Cha) soti anāgāmimaggo. Sabbaso kāmānaṃ nissaraṇaṃ samucchedavasena pajahanato. Āruppe arahattamaggo nāma arūpajjhānaṃ pādakaṃ katvā uppanno aggamaggo. Puna uppattinivāraṇatoti rūpānaṃ uppattiyā sabbaso nivāraṇato. Nirujjhanti saṅkhārā etenāti nirodho, aggamaggo. Tena hi kilesavaṭṭe nirodhite itarampi vaṭṭadvayaṃ nirodhitameva hoti. Tassa pana nirodhassa pariyosānattā aggaphalaṃ 『『nirodho』』ti vattabbataṃ labbhatīti āha 『『arahattaphalaṃnirodhoti adhippeta』』nti. 『『Arahattaphalena hi nibbāne diṭṭhe』』 ti idaṃ arahattamaggena nibbānadassanassāyaṃ nibbattīti katvā vuttaṃ. Evañca katvā 『『arahattasaṅkhātanirodhassa paccayattā』』 ti idampi vacanaṃ samatthitaṃ hoti.

(Ja) atītaṃsārammaṇanti atītakoṭṭhāsārammaṇaṃ ñāṇaṃ, atītā khandhāyatanadhātuyo ārabbha pavattanakañāṇanti attho. 『『Maggo kathitovā』』ti avadhāraṇaṃ daṭṭhabbaṃ, tathā 『『sacchikātabbe phalaṃ kathitamevā』』ti.

(Ña) āsavānaṃ khaye ñāṇanti ca āsavānaṃ khayante ñāṇanti adhippāyo, aññathā maggo kathito siyā.

Tayodhammavaṇṇanā niṭṭhitā.

Catudhammavaṇṇanā

我來幫您翻譯這段巴利文： 352. (Ka)"一切處"這應與"在戒圓滿等"連線。以"如在戒圓滿等一切處不放逸有助益"這句,也顯示正念與正知如同不放逸一樣在一切處有助益,因為在義理上它們與不放逸沒有太大差異。因為不放逸即是不離正念,它在義理上就是在一切處不捨離的正念,而且應該理解為只與智相應的正念,因為其他的(正念)沒有這樣的能力。 (Kha)因為是對那五百位比丘依前分修習而說,所以說是前分。 (Cha)不如理作意作為污染的根本因而稱為因,以滋長的方式而成為緣。對如理作意也是同樣的道理。如同對眾生的污染與清凈,不如理作意與如理作意是緣,所以在"這兩法難通達"中被提出而說,同樣這些法也應提出而說,為顯示這點而說"如是"等。其中不凈禪等四種離系,因為是欲系等的對治。以"如是差別"這句,應理解包含"無明分法、明分法、黑法、白法"等。 (Jha)因為是由諸緣和合而作的緣故,五蘊是有為界。因為不被任何(因緣)所造作,涅槃是無為界。 (Ña)三明因為明瞭義與使知義故稱為明。"解脫"即阿羅漢果,因為從對治完全解脫。 "證知等"即證知慧等。如前分一樣應分別說明。"說道"這裡不應理解為"只說道",而應理解為"也說道",因為以"于不生智"已攝取果。"在應證處說果"這裡也不應理解為"只說果",而應理解為"也說果",因為以明的攝取已攝取了其他。此後類似處也是這樣的方法。 二法義釋終。 三法義釋 353. (Cha)它即不還道。因為以斷除方式完全出離諸欲。"無色界阿羅漢道"即以無色禪為基礎而生起的最上道。"防止再生"即完全防止色的生起。"以此諸行止息"為滅,即最上道。因為以它滅盡煩惱輪迴,其他兩種輪迴也就滅盡。因為那滅是終極,所以阿羅漢果得稱為"滅",因此說"阿羅漢果被理解為滅"。"因為以阿羅漢果見涅槃"這是就阿羅漢道見涅槃而有此生起而說。如此,這"因為是稱為阿羅漢的滅的緣"這句話也得到證成。 (Ja)"緣過去分"即緣過去部分的智,意即緣過去蘊處界而轉起的智。應看作"確實說道",同樣"在應證處確實說果"。 (Ña)"于諸漏盡智"意為于諸漏盡時的智,否則就成為說道了。 三法義釋終。 四法義釋;

1. (Ka) dārumayaṃ cakkaṃ dārucakkaṃ, tathā ratanacakkaṃ. Āṇaṭṭhena dhammo eva dhammacakkaṃ. Iriyāpathānaṃ aparāparappavattito iriyāpathacakkaṃ, tathā sampatticakkaṃ veditabbaṃ.

Anucchavike deseti puññakiriyāya, sammāpaṭipattiyā anurūpadese. Sevanaṃ kālena kālaṃ upasaṅkamanaṃ. Bhajanaṃ bhattivasena payirupāsanaṃ. Attano sammā ṭhapananti attano cittasantānassa yoniso ṭhapanaṃ saddhādīsu nivesananti āha 『『sace』』tiādi. Idamevettha pamāṇanti idameva pubbekatapuññatāsaṅkhātaṃ sampatticakkamettha etesu sampatticakkesu pamāṇabhūtaṃ itaresaṃ kāraṇabhāvato. Tenāha 『『yena hī』』tiādi. So eva ca katapuñño puggalo attānaṃ sammā ṭhapeti akatapuññassa tadabhāvato. Paṭhamo lokiyova, tatthāpi kāmāvacarova. Idhāti imasmiṃ dasuttarasutte. Pubbabhāge lokiyāvāti maggassa pubbabhāge pavattanakā lokiyā eva. Tattha kāraṇaṃ vuttameva.

(Ca) kāmayogavisaṃyogo anāgāmimaggo, diṭṭhiyogavisaṃyogo sotāpattimaggo, itare dve arahattamaggoti evaṃ anāgāmimaggādivasena veditabbā.

(Cha) paṭhamassajhānassa lābhinti yvāyaṃ appaguṇassa paṭhamassa jhānassa lābhī, taṃ. Kāmasahagatā saññāmanasikārā samudācarantīti tato vuṭṭhitaṃ ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti codenti tudenti. Tassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi hāyati parihāyati, tasmā 『『hānabhāgiyo samādhī』』ti vutto. Tadanudhammatāti tadanurūpasabhāvo. 『『Sati santiṭṭhatī』』ti idaṃ micchāsatiṃ sandhāya vuttaṃ. Yassa hi paṭhamajjhānānurūpasabhāvā paṭhamajjhānaṃ santato paṇītato disvā assādayamānā apekkhamānā abhinandamānā nikanti hoti, tassa nikantivasena so paṭhamajjhānasamādhi neva hāyati, na vaḍḍhati, ṭhitikoṭṭhāsiko hoti, tena vuttaṃ 『『ṭhitibhāgiyo samādhī』』ti.

Avitakkasahagatāti avitakkaṃ dutiyajjhānaṃ santato paṇītato manasi karoto ārammaṇavasena avitakkasahagatā saññāmanasikārā. Samudācarantīti paguṇapaṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya codenti tudenti, tassa upari dutiyajjhānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi visesabhūtassa dutiyajjhānassa uppattipadaṭṭhānatāya 『『visesabhāgiyo samādhī』』ti vutto. Nibbidāsahagatāti tameva paṭhamajjhānalābhiṃ jhānato vuṭṭhitaṃ nibbidāsaṅkhātena vipassanāñāṇena sahagatā. Vipassanāñāṇañhi jhānaṅgesu pabhedena upaṭṭhahantesu nibbindati ukkaṇṭhati, tasmā 『『nibbidā』』ti vuccati. Samudācarantīti nibbānasacchikaraṇatthāya codenti tudenti. Virāgūpasañhitoti virāgasaṅkhātena nibbānena upasañhito. Vipassanāñāṇañhi 『『sakkā iminā maggena virāgaṃ nibbānaṃ sacchikātu』』nti pavattito 『『virāgūpasañhita』』nti vuccati, taṃsampayuttā saññāmanasikārāpi virāgūpasañhitā eva nāma. Tassa tesaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi ariyamaggapaṭivedhassa padaṭṭhānatāya 『『nibbedhabhāgiyo samādhī』』ti vutto. Sabbasamāpattiyoti dutiyajjhānādikā sabbā samāpattiyo. Attho veditabboti hānabhāgiyādiattho tāva vitthāretvā veditabbo.

Maggo kathito catunnaṃ ariyasaccānaṃ uddhaṭattā. Phalaṃ kathitaṃ sarūpeneva.

Catudhammavaṇṇanā niṭṭhitā.

Pañcadhammavaṇṇanā

我來幫您翻譯這段巴利文： 354. (Ka)木製的輪為木輪,同樣的寶輪。法輪即以教令義的法。威儀輪是由威儀的相續運轉,同樣應理解圓滿輪。 "在適宜處"是指在適合修福和正確修習的處所。"親近"是時常接近。"依止"是以敬信而親近。"自己正確安立"即如理安立自己的心相續,安住于信等,因此說"如果"等。"這是這裡的標準"即這稱為宿世福德的圓滿輪在這些圓滿輪中是標準,因為是其他的因。因此說"因為以它"等。那個有福德者才能正確安立自己,因為無福德者沒有這個。第一是世間的,其中也只是欲界的。"在此"即在這個十上經中。"前分是世間的"即在道的前分轉起的只是世間的。其中的原因已經說過。 (Ca)欲系離系是不還道,見系離系是預流道,其餘兩種是阿羅漢道,應如是依不還道等而了知。 (Cha)"獲得初禪"即這個獲得未純熟初禪的人。"與欲俱生的想和作意現行"即從那裡出定后,因所緣而成為與欲俱生的想和作意現行、催促、刺激。由於那些趨向欲的想和作意的影響,那初禪定退失衰減,因此說"退分定"。"隨順於彼"即隨順彼自性。"念住立"這是就邪念而說。因為對於誰有隨順初禪自性,見初禪為寂靜殊勝而享味、期待、歡喜的愛著,由於愛著的影響,他的初禪定既不退失也不增長,處於住分,因此說"住分定"。 "與無尋俱生"即以無尋的第二禪為寂靜殊勝而作意時,以所緣而與無尋俱生的想和作意。"現行"即從熟練的初禪出定后為證得第二禪而催促刺激,由於那些向上趨向第二禪的想和作意的影響,那初禪定因為成為殊勝的第二禪生起的近因,所以說"勝進分定"。"與厭離俱生"即對那個得初禪者從禪出定后與稱為厭離的觀智俱生。因為觀智在禪支差別顯現時生起厭離不樂,所以稱為"厭離"。"現行"即為證悟涅槃而催促刺激。"結合于離染"即與稱為離染的涅槃相結合。因為觀智從"能以此道證悟離染涅槃"而轉起,所以稱為"結合于離染",與之相應的想和作意也稱為結合于離染。由於那些想和作意的影響,那初禪定因為成為通達聖道的近因,所以說"抉擇分定"。"一切定"即第二禪等一切定。"應了知義"即應詳細了知退分等義。 說道是因為舉出四聖諦。明確地說了果。 四法義釋終。 五法義釋

1. (Kha) 『『pañcaṅgikosammāsamādhī』』ti samādhiaṅgabhāvena paññā uddiṭṭhāti pītipharaṇatādivacanena hi tameva vibhajati. Tenāha 『『pītiṃ pharamānā uppajjatī』』tiādi.『『So imameva kāyaṃ vivekajena pītisukhena abhisandetī』』tiādinā (ma. ni. 1.427) nayena pītiyā, sukhassa ca pharaṇaṃ veditabbaṃ. Sarāgavirāgatādivibhāgadassanavasena paresaṃ ceto pharamānā. Ālokapharaṇeti kasiṇālokassa pharaṇe sati teneva ālokena pharitappadese. Tassa samādhissa rūpadassanapaccayattā paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ.

Pītipharaṇatā sukhapharaṇatāti ārammaṇe ṭhatvā catutthajjhānassa uppādanato tā 『『pādā viyā』』ti vuttā. Cetopharaṇatā ālokapharaṇatāti taṃtaṃkiccasādhanato tā 『『hatthā viyā』』ti vuttā. Abhiññāpādakajjhānaṃ samādhānassa sarīrabhāvato 『『majjhimakāyo viyā』』ti vuttaṃ. Paccavekkhaṇanimittaṃ uttamaṅgabhāvato 『『sīsaṃ viyā』』ti vuttaṃ.

(Ja) sabbaso kilesadukkhadarathapariḷāhānaṃ vigatattā lokiyasamādhissa sātisayamettha sukhanti vuttaṃ 『『appitappitakkhaṇe sukhattā paccuppannasukho』』ti. Purimassa purimassa vasena pacchimaṃ pacchimaṃ laddhāsevanatāya santatarapaṇītatarabhāvappatti hotīti āha 『『purimo purimo…pe… sukhavipāko』』ti.

Kilesapaṭippassaddhiyāti kilesānaṃ paṭippassambhanena laddhattā. Kilesapaṭippassaddhibhāvanti kilesānaṃ paṭippassambhanabhāvaṃ. Laddhattā pattattā tabbhāvaṃ upagatattā. Lokiyasamādhissa paccanīkāni nīvaraṇapaṭhamajjhānanikantiādīni niggahetabbāni, aññe kilesā vāretabbā, imassa pana arahattasamādhissa paṭippassaddhasabbakilesattā na niggahetabbaṃ, vāretabbañca atthīti maggānantaraṃ samāpattikkhaṇe ca appayogena adhigatattā, ṭhapitattā ca aparihānavasena vā ṭhapitattā nasaṅkhāraniggayhavārivāvaṭo. 『『Sativepullappattattā』』ti etena appavattamānāyapi satiyā satibahulatāya sato eva nāmāti dasseti, 『『yathāparicchinnakālavasenā』』ti etena paricchindanasatiyā satoti dasseti. Sesesu ñāṇaṅgesu. Pañcañāṇikoti ettha vuttasamādhimukhena pañca ñāṇāneva uddiṭṭhāni, niddiṭṭhāni ca.

Maggokathito indriyasīsena sammāvāyāmādīnaṃ kathitattā. Phalaṃ kathitaṃ asekkhānaṃ sīlakkhandhādīnaṃ kathitattā.

Pañcadhammavaṇṇanā niṭṭhitā.

Chadhammavaṇṇanā

356.Maggo kathitoti ettha vattabbaṃ heṭṭhā vuttameva.

Sattadhammavaṇṇanā

我來幫您翻譯這段巴利文： 355. (Kha)"五支正定"中慧作為定支而被說示,因為以喜遍滿等的說明而分別它。因此說"喜遍滿而生起"等。應依"他以離生喜樂浸潤此身"等方式了知喜與樂的遍滿。依見有貪離貪等差別而遍滿他人心。"在光明遍滿"即在遍滿遍處光明時,在被那光明所遍滿的地方。因為是那定見色的緣,所以省察智是省察相。 喜遍滿性與樂遍滿性,因為住于所緣而生起第四禪,所以說"如足"。心遍滿性與光明遍滿性,因為成就彼彼作用,所以說"如手"。神通基礎禪因為是定的身體,所以說"如中身"。省察相因為是最上分,所以說"如頭"。 (Ja)因為完全遠離煩惱苦惱熱惱,所以這裡說世間定有殊勝樂,說"因在入定入定時有樂故現在樂"。依前前而得後後修習,所以成就更寂靜更殊勝性,因此說"前前...樂報"。 "由煩惱止息"即因獲得煩惱止息。"煩惱止息性"即煩惱止息性。因為獲得、證得、達到那個狀態。世間定有蓋、初禪愛著等對治要降伏,其他煩惱要防護,但這阿羅漢定因為一切煩惱已止息,所以沒有要降伏、要防護的,因為在道后及入定時無需加行而證得,或因已安立而依不退失而安立,所以無行降伏防護。以"達到念圓滿"這句顯示即使念不轉起,因念豐富而稱為具念,以"依所限定時間"這句顯示依限定念而具念。在其餘諸智支。在"五智"中,以所說定為門而說示、解說五智。 說道是因為以根為首而說正精進等。說果是因為說無學戒蘊等。 五法義釋終。 六法義釋 356. 關於"說道",應說的在前面已說。 七法義釋;

1. (Ña) hetunāti ādiantavantato, anaccantikato, tāvakālikato, niccapaṭikkhepatoti evaṃ ādinā hetunā. Nayenāti 『『yathā ime saṅkhārā etarahi, evaṃ atīte, anāgate ca aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā』』ti atītānāgatesu nayananayena. Kāmaṃ khīṇāsavassa sabbesaṃ saṅkhārānaṃ aniccatādi sudiṭṭhā suppaṭividdhā, taṃ pana asammohanavasena kiccato, vipassanāya pana ārammaṇakaraṇavasenāti dassento āha 『『vipassanāñāṇena sudiṭṭhā hontī』』ti. Kilesavasena uppajjamāno pariḷāho vatthukāmasannissayo , vatthukāmāvassayo cāti vuttaṃ 『『dvepi sapariḷāhaṭṭhena aṅgārakāsu viyā』』ti. Ninnassevāti [ninnassa (aṭṭhakathāyaṃ)] ninnabhāvasseva. Anto vuccati lāmakaṭṭhena taṇhā. Byantaṃ vigatantaṃ bhūtanti byantībhūtanti āha 『『niratibhūtaṃ, [niyatibhūtaṃ (aṭṭhakathāyaṃ) vigatantibhūtaṃ (?)] Nittaṇhanti attho』』ti. Idha sattake. Bhāvetabbapade maggo kathito bojjhaṅgānaṃ vuttattā.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Aṭṭhadhammavaṇṇanā

1. (Ka) ādibrahmacariyikāyāti ādibrahmacariyā eva ādibrahmacariyikā yathā 『『vinayo eva venayiko』』ti, tassā ādibrahmacariyikāya. Kā pana sāti āha 『『paññāyā』』ti. Sikkhattayasaṅgahassāti adhisīlasikkhādisikkhattayasaṅgahassa. Upacārajjhānasahagatā taruṇasamathapaññāva udayabbayānupassanāvasena pavattā taruṇavipassanāpaññā [taruṇasamathavipassanāpaññā (aṭṭhakathāyaṃ)]. Ādibhūtāyāti paṭhamāvayavabhūtāya, desanāvasena cetaṃ vuttaṃ. Uppattikāle pana natthi maggadhammānaṃ ādimajjhapariyosānatā ekacittuppādapariyāpannattā ekajjhaṃyeva uppajjanato. Pemanti daḷhabhatti, taṃ pana vallabhavasena pavattamānaṃ gehasitasadisaṃ hotīti 『『gehasitapema』』nti vuttaṃ. Garukaraṇavasena pavattiyā garu cittaṃ etassāti garucitto, tassa bhāvo garucittabhāvo, garumhi garukāro. 『『Kilesā na uppajjantī』』ti vatvā tattha kāraṇamāha 『『ovādānusāsaniṃ labhatī』』ti. Garūnañhi santike ovādānusāsaniṃ labhitvā yathānusiṭṭhaṃ paṭipajjantassa kilesā na uppajjanti. Tenāha 『『tasmā』』tiādi.

(Cha) petāti petamahiddhikā. Asurānanti devāsurānaṃ. Petāsurā pana petā evāti tesaṃ petehi saṅgaho avuttasiddhova. Āvāhanaṃ gacchantīti sambhogasaṃsaggamukhena peteheva asurānaṃ saṅgahaṇe kāraṇaṃ dasseti.

(Ja) appicchassāti niicchassa. Abhāvattho hettha appa-saddo 『『appaḍaṃsamakasavātātapā』』tiādīsu (a. ni.

我來幫您翻譯這段巴利文： 357. (Ña)以"因"即以有始終、非究竟、暫時、否定常住等這樣的因。以"方法"即以"如這些行現在如此,過去未來也是無常、有為、緣生、壞滅法、衰滅法、離染法、滅法"這樣導向過去未來的方法。雖然漏盡者對一切行的無常性等已善見善通達,但那是就無迷惑的作用而言,而是依觀智作為所緣,因此說"以觀智善見"。依煩惱生起的熱惱依止欲境,也依止欲境,因此說"兩者以有熱惱義如炭火坑"。"只是傾向"即只是傾向性。以下劣義稱為"邊際"即貪愛。"邊際已盡"即已盡邊際而有,因此說"已無有,即無貪之義"。在這七法中。在應修習處說道是因為說覺支。 第一誦分釋終。 八法義釋 358. (Ka)"初梵行"即初梵行性,如"律即律性",對那初梵行。它是什麼?說"慧"。"攝三學"即攝受增上戒學等三學。與近行定相應的初步止慧即依生滅觀而轉起的初步觀慧。"為初"即為第一部分,這是依教說而說。但在生起時,因為道法攝在一心生起中,同時生起,所以沒有初中后。"愛"即堅固敬信,它以親密方式轉起,似如居家,所以說"居家愛"。由於以恭敬方式轉起而有恭敬心,稱為恭敬心者,其狀態為恭敬心性,即對尊者的恭敬。說"煩惱不生起",說其中的原因"得到教誡教導"。因為在尊者處得到教誡教導,如教而行者煩惱不生起。因此說"所以"等。 (Cha)"鬼"即大神通鬼。"阿修羅"即天阿修羅。但鬼阿修羅只是鬼,所以它們與鬼的攝受不言而喻。"往婚嫁"即顯示以共享交往為方式而由鬼攝受阿修羅的原因。 (Ja)"少欲"即無慾。這裡"少"字表無義,如在"少蚊虻風日"等<.Assistant>

10.11) viya. Paccayesu appiccho paccayaappiccho, cīvarādipaccayesu icchārahito. Adhigamaappicchoti jhānādiadhigamavibhāvane icchārahito. Pariyattiappicchoti pariyattiyaṃ bāhusaccavibhāvane icchārahito. Dhutaṅgaappicchoti dhutaṅgesu appiccho dhutaṅgavibhāvena icchārahito. Santaguṇanigūhanenāti attani saṃvijjamānānaṃ jhānādiguṇānañceva bāhusaccaguṇassa ca dhutaṅgaguṇassa ca nigūhanena chādanena. Sampajjatīti nippajjati sijjhati. No mahicchassāti mahatiyā icchāya samannāgatassa, icchaṃ vā mahantassa no sampajjati anudhammassāpi anicchanato.

Pavivittassāti pakārehi vivittassa. Tenāha 『『kāyacittaupadhivivekehi vivittassā』』ti. 『『Aṭṭhaārambhavatthuvasenā』』ti etena bhāvanābhiyogavasena ekībhāvova idha 『『kāyaviveko』』ti adhippeto, na gaṇasaṅgaṇikābhāvamattanti dasseti. Kammanti yogakammaṃ.

Sattehi kilesehi ca saṅgaṇanaṃ samodhānaṃ saṅgaṇikā, sā āramitabbaṭṭhena ārāmo etassāti saṅgaṇikārāmo, tassa. Tenāha 『『gaṇasaṅgaṇikāya cevā』』tiādi. Āraddhavīriyassāti paggahitavīriyassa, tañca kho upadhiviveke ninnatāvasena 『『ayaṃ dhammo』』ti vacanato. Esa nayo ito paresupi. Vivaṭṭasannissitaṃyeva hi samādhānaṃ idhādhippetaṃ, tathā paññāpi. Kammassakatāpaññāya hi patiṭṭhato kammavasena 『『bhavesu nānappakāro anattho』』ti jānanto kammakkhayakarañāṇaṃ abhipattheti, tadatthañca ussāhaṃ karoti. Mānādayo sattasantānaṃ saṃsāre papañcenti vitthārentīti papañcāti āha 『『nippapañcassāti vigatamānataṇhādiṭṭhipapañcassā』』ti.

Maggo kathito sarūpeneva.

Navadhammavaṇṇanā

1. (Kha) visuddhinti ñāṇadassanavisuddhiṃ, accantavisuddhimeva vā. Catupārisuddhisīlanti pātimokkhasaṃvarādinirupakkiliṭṭhatāya catubbidhaparisuddhivantaṃ sīlaṃ. Pārisuddhipadhāniyaṅganti puggalassa parisuddhiyā padhānabhūtaṃ aṅgaṃ. Tenāha 『『parisuddhabhāvassa padhānaṅga』』nti. Samathassa visuddhibhāvo vodānaṃ paguṇabhāvena paricchinnanti āha 『『aṭṭha paguṇasamāpattiyo』』ti. Vigatupakkilesañhi 『『paguṇa』』nti vattabbataṃ labbhati, na saupakkilesaṃ hānabhāgiyādibhāvappattito. Sattadiṭṭhimalavisuddhito nāmarūpaparicchedo diṭṭhivisuddhi. Paccayapariggaho addhattayakaṅkhāmalavidhamanato kaṅkhāvitaraṇavisuddhi. Yasmā nāmarūpaṃ nāma sappaccayameva, tasmā taṃ pariggaṇhantena atthato tassa sappaccayatāpi pariggahitā eva hotīti vuttaṃ 『『diṭṭhivisuddhīti sappaccayaṃ nāmarūpadassana』』nti. Yasmā pana nāmarūpassa paccayaṃ pariggaṇhantena tīsu addhāsu kaṅkhāmalavitaraṇapaccayākārāvabodhavaseneva hoti, tasmā 『『paccayākārañāṇa』』ntiādi vuttaṃ yathā kaṅkhāvitaraṇavisuddhi 『『dhammaṭṭhitiñāṇa』』nti vuccati. Maggāmagge ñāṇanti maggāmagge vavatthapetvā ṭhitañāṇaṃ. Ñāṇanti idha taruṇavipassanā kathitā tesaṃ bhikkhūnaṃ ajjhāsayavasena 『『ñāṇadassanavisuddhī』』ti vuṭṭhānagāminiyā vipassanāya vuccamānattā. Yadi 『『ñāṇadassanavisuddhī』』ti vuṭṭhānagāminivipassanā adhippetā, 『『paññā』』ti ca arahattaphalapaññā, maggo pana kathanti ? Maggo bahukārapade virāgaggahaṇena gahito. Vakkhati hi 『『idha bahukārapade maggo kathito』』ti (dī. ni. aṭṭha.

我來 幫您翻譯這段巴利文： 如在"少蚊虻風日"等。對資具少欲稱為資具少欲者,即于衣等資具無慾。證得少欲者即于顯示禪等證得無慾。學問少欲者即于顯示多聞學問無慾。頭陀少欲者即于頭陀少欲,于顯示頭陀功德無慾。以"隱藏聖德"即以隱藏覆蔽自己所具有的禪等功德以及多聞功德和頭陀功德。"成就"即完成、實現。"非多欲者"即具有大欲者,或欲大者不成就,因為不欲隨法。 "遠離"即以諸方式遠離。因此說"以身心依止遠離而遠離"。以"八事業事"這句顯示這裡"身遠離"是指依修習專注而獨處,不僅是離群體交往。"業"即瑜伽業。 與有情及煩惱結合融合爲交往,以應樂義為樂,稱為樂交往者,對他。因此說"只是群體交往"等。"精進"即發勤精進,而且是依傾向於依止遠離,因為說"此法"。這是以下諸句的方法。這裡所說的定只是依轉向,慧也如是。因為依業智慧而住立,由業而知"在諸有中有種種無義",希求作業盡智,為此而精進。慢等使有情相續在輪迴中戲論、延長,故稱為戲論,因此說"無戲論即離慢愛見戲論"。 說道是依自性。 九法義釋 359. (Kha)"清凈"即智見清凈,或究竟清凈。"四遍凈戒"即以別解脫律儀等無垢染故具四種清凈的戒。"清凈勝支"即為個人清凈的勝妙支分。因此說"清凈性的勝支"。止的清凈性為凈化,以熟練而限定,因此說"八熟練定"。因為離垢染而可稱為"熟練",非有垢染因得劣分等性。因七見垢清凈而名色分別為見清凈。緣把握因除三世疑垢而為度疑清凈。因為名色必定有緣,所以把握它時實際上也把握了它的有緣性,因此說"見清凈即見有緣名色"。又因為把握名色之緣時必定依通達三世度疑垢緣起相,所以說"緣起智"等,如度疑清凈稱為"法住智"。"道非道智"即決定道非道而住立的智。這裡"智"說的是未成熟觀,因為依那些比丘的意樂而說"智見清凈"是說趣向出起觀。如果"智見清凈"是指趣向出起觀,"慧"是指阿羅漢果慧,那麼如何說道?道在多所作處以離染攝取。因為將說"這裡在多所作處說道"。<.Assistant>

3.359).

(Cha) cakkhādidhātunānattanti cakkhādirūpādicakkhuviññāṇādidhātūnaṃ vemattataṃ nissāya. Cakkhusamphassādinānattanti cakkhusamphassasotasamphassaghānasamphassādisamphassavibhāgaṃ. Saññānānattanti ettha rūpasaññādisaññānānattampi labbhateva, taṃ pana kāmasaññādiggahaṇeneva gayhati. Kāmasaññādīti ādi-saddena byāpādasaññādīnaṃ gahaṇaṃ. Saññānidānattā papañcasaṅkhānaṃ 『『saññānānattaṃ paṭicca saṅkappanānatta』』nti vuttaṃ, 『『yaṃ saṅkappeti, taṃ papañcetī』』ti vacanato 『『saṅkappanānattaṃ paṭicca chandanānatta』』nti vuttaṃ. Chandanānattanti ca taṇhāchandassa nānattaṃ. Rūpapariḷāhoti rūpavisayo rūpābhipatthanāvasena pavatto kilesapariḷāho. Saddapariḷāhoti etthāpi eseva nayo. Kileso hi uppajjamāno appattepi ārammaṇe patto viya pariḷāhova uppajjati. Tathābhūtassa pana kilesachandassa vasena rūpādipariyesanā hotīti āha 『『pariḷāhanānattatāya rūpapariyesanādinānattaṃ uppajjatī』』ti. Tathā pariyesantassa sace taṃ rūpādi labbheyya, taṃ sandhāyāha 『『pariyesanādinānattatāya rūpapaṭilābhādinānattaṃ uppajjatī』』ti.

(Ja) maraṇānupassanāñāṇeti maraṇassa anupassanāvasena pavattañāṇe, maraṇānussatisahagatapaññāyāti attho. Āhāraṃ pariggaṇhantassāti gamanādivasena āhāraṃ paṭikkūlato pariggaṇhantassa. Ukkaṇṭhantassāti nibbindantassa katthacipi asajjantassa.

Dasadhammavaṇṇanā

1. (Jha) nijjarakāraṇānīti pajahanakāraṇāni. Imasmiṃ abhiññāpade maggo kathīyatīti katvā 『『ayaṃ heṭṭhā..pe… puna gahitā』』ti vuttaṃ. Tathā hi vakkhati 『『idha abhiññāpade maggo kathito』』 (dī. ni. aṭṭha.

我來幫您翻譯這段巴利文： (Cha)眼等界差別即依眼等色等眼識等界的差異性。眼觸等差別即眼觸耳觸鼻觸等觸的分別。在"想差別"中也可得色想等想的差別，但它已被欲想等的攝取所攝。"欲想等"中等字攝取嗔想等。因想是戲論行的根本，所以說"依想差別而有思惟差別"，因為說"所思惟者即戲論者"，所以說"依思惟差別而有欲差別"。欲差別即愛慾的差別。色熱惱即以色境界以色希求方式而轉起的煩惱熱惱。聲熱惱等也是這個方法。因為煩惱生起時即使未得所緣如已得般生起熱惱。然後依如是的煩惱欲而有色等尋求，因此說"依熱惱差別而生色等尋求差別"。如是尋求時若得彼色等，關於它說"依尋求等差別而生色等獲得差別"。 (Ja)死隨觀智即依死的隨觀方式而轉起的智，即與死隨念相應的慧之義。"把握食"即以行走等方式把握食為不凈。"厭離"即厭倦，于任何處都不執著。 十法義釋 360. (Jha)損減因即斷除因。這殊勝智處說道，所以說"此前面...再攝取"。因為這樣將說"這裡在殊勝智處說道"。<.Assistant>

3.360) kiñcāpi nijjiṇṇā micchādiṭṭhīti ānetvā sambandhitabbaṃ. Yathā micchādiṭṭhi vipassanāya nijjiṇṇāpi na samucchinnāti samucchedappahānadassanatthaṃ puna gahitā, evaṃ micchāsaṅkappādayopi vipassanāya pahīnāpi asamucchinnatāya idha puna gahitāti ayamattho 『『micchāsaṅkappo』』tiādīsu sabbapadesu vattabboti dasseti 『『evaṃ sabbapadesu nayo netabbo』』ti iminā.

Etthacāti 『『sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchantī』』ti etasmiṃ pāḷipade. Ettha ca samucchedavasena, paṭippassaddhivasena ca paṭipakkhadhammā sammadeva vimuccanaṃ sammāvimutti, tappaccayā ca maggaphalesu aṭṭha indriyāni bhāvanāpāripūriṃ upagacchantīti maggasampayuttānipi saddhādīni indriyāni uddhaṭāni. Maggavasena hi phalesu bhāvanā pāripūrī nāmāti. Abhinandanaṭṭhenāti ativiya sinehanaṭṭhenidañhi. Somanassindriyaṃ ukkaṃsagatasātasabhāvaṃ sampayuttadhamme sinehantaṃ tementaṃ viya pavattati. Pavattasantatiādhipateyyaṭṭhenāti vipākasantānassa jīvane adhipatibhāvena. 『『Eva』』ntiādi vuttasseva atthassa nigamanaṃ.

Addhena saha chaṭṭhāni pañhasatāni, paññāsādhikāni saha pañhasatānīti attho.

Ettha ca āyasmā dhammasenāpati 『『dasasu nāthakaraṇadhammesu patiṭṭhāya dasakasiṇāyatanāni bhāvento dasaāyatanamukhena pariññaṃ paṭṭhapetvā pariññeyyadhamme parijānanto dasamicchatte, dasaakusalakammapathe ca pahāya dasakusalakammapathesu ca avaṭṭhito dasasu ariyāvāsesu āvasitukāmo dasasaññā uppādento dasanijjaravatthūni abhiññāya dasaasekkhadhamme adhigacchatī』』ti tesaṃ bhikkhūnaṃ ovādaṃ matthakaṃ pāpento desanaṃ niṭṭhapesi. Pamodavasena paṭiggaṇhanaṃ abhinandananti āha 『『sādhu sādhūti abhinandantā sirasā sampaṭicchiṃsū』』ti. Tāya attamanatāyāti tāya yathādesitadesanāgatāya pahaṭṭhacittatāya, tattha yathāladdhaatthavedadhammavedehīti attho. Imameva suttaṃ āvajjamānāti imasmiṃ sutte tattha tattha āgate abhiññeyyādibhede dhamme abhijānanādivasena samannāharantā. Saha paṭisambhidāhi…pe… patiṭṭhahiṃsūti attano upanissayasampannatāya, therassa ca desanānubhāvena yathāraddhaṃ vipassanaṃ ussukketvā paṭisambhidāparivārāya abhiññāya saṇṭhahiṃsūti.

Sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya

Dasuttarasuttavaṇṇanāya līnatthappakāsanā.

Niṭṭhitā ca pāthikavaggaṭṭhakathāya līnatthappakāsanā.

Pāthikavaggaṭīkā niṭṭhitā.

Nigamanakathāvaṇṇanā

Therānaṃ mahākassapādīnaṃ vaṃso paveṇī anvayo etassāti theravaṃsanvayo, tena; catumahānikāyesu theriyenāti attho.

Dasabalassa sammāsambuddhassa guṇagaṇānaṃ paridīpanato dasabalaguṇagaṇaparidīpanassa. Ayañhi āgamo brahmajālādīsu, mahāpadānādīsu, sampasādanīyādīsu ca tattha tattha visesato buddhaguṇānaṃ pakāsanavasena pavattoti. Tathā hi vuttaṃ ādito 『『saddhāvahaguṇassā』』ti (dī. ni. aṭṭha.

我來幫您翻譯這段巴利文： 雖然已損減邪見,應引入而連結。如同邪見雖以觀損減而未斷盡,為顯示斷盡斷而再攝取,同樣邪思惟等雖以觀斷而未斷盡,所以這裡再攝取,以"如是應於一切處運用方法"這句顯示此義應說于"邪思惟"等一切處。 這裡即在"依正解脫為緣而諸多善法達到修習圓滿"這經文中。這裡依斷盡和止息而對治法完全解脫為正解脫,依它為緣而道果中八根達到修習圓滿,所以也舉出與道相應的信等根。因為依道而有果中的修習圓滿。以"歡喜義"即以特別潤澤義。喜根以達到極致的悅性而轉起,似潤澤、滋潤相應法。以"轉起相續增上義"即以果報相續活命的增上性。"如是"等是已說義的結論。 與半同的六百問,即五百五十問之義。 這裡法將軍尊者圓滿開示給那些比丘的教誡:"住立於十依止法,修習十遍處,依十處門建立遍知,了知應遍知法,斷十邪性與十不善業道,住立於十善業道,欲住十聖居,生起十想,證知十損減事,證得十無學法"。說"善哉善哉而歡喜以頭接受"是說以喜悅方式接受為歡喜。"以那歡喜"即以那如所說教導而得的心歡喜,即是依所得義喜法喜之義。"思維此經"即在此經中在彼彼處隨觀應證知等差別諸法。"連同無礙解...而住立"即依自己圓滿資糧,以及長老的教說威力,精進已開始的觀,而住立於以無礙解為眷屬的證智。 吉祥光明長部註釋書十上經註釋的隱義解釋 及離開品註釋的隱義解釋終。 離開品復注終。 結語註釋 "長老傳承"即大迦葉等長老的傳承、相續、隨轉;即依四大部的上座部之義。 十力正等覺者功德群的顯明故稱顯明十力功德群。因為此教在梵網等、大本等、自歡喜等中,在彼彼處以顯示佛功德方式而轉起。因此最初說"生信功德"。

1.ganthārambhakathā).

Mahāṭṭhakathāya sāranti dīghanikāyamahāaṭṭhakathāyaṃ atthasāraṃ.

Ekūnasaṭṭhimattoti thokaṃ ūnabhāvato matta-saddaggahaṇaṃ.

Mūlakaṭṭhakathāsāranti pubbe vuttaṃ dīghanikāyamahāaṭṭhakathāsārameva puna nigamanavasena vadati. Atha vā mūlakaṭṭhakathāsāranti porāṇaṭṭhakathāsu atthasāraṃ, tenetaṃ dasseti 『『dīghanikāyamahāaṭṭhakathāyaṃ atthasāraṃ ādāya imaṃ sumaṅgalavilāsiniṃ karonto sesamahānikāyānampi mūlakaṭṭhakathāsu idha viniyogakkhamaṃ atthasāraṃ ādāyayeva akāsi』』nti.

『『Mahāvihāravāsīna』』nti [mahāvihāre nivāsinaṃ (aṭṭhakathāyaṃ)] ca idaṃ purimapacchimapadehi saddhiṃ sambandhitabbaṃ 『『mahāvihāravāsīnaṃ samayaṃ pakāsayantiṃ, mahāvihāravāsīnaṃ mūlakaṭṭhakathāsāraṃ ādāyā』』ti ca. Tena puññena. Hotu sabbo sukhī lokoti kāmāvacarādivibhāgo sabbopi sattaloko yathārahaṃ bodhittayādhigamanavasena sampattena nibbānasukhena sukhito hotūti sadevakassa lokassa accantasukhādhigamāya attano puññaṃ pariṇāmeti.

Parimāṇato sādhikaṭṭhavīsasahassanavutibhāṇavārā niṭṭhitāti. Parimāṇato sādhikaṭṭhavīsasahassamattaganthena dīghanikāyaṭīkā racitācariyadhammapālena.

Micchādiṭṭhādicorehi , sīlādidhanasañcayaṃ;

Rakkhaṇatthāya sakkaccaṃ, mañjūsaṃ viya kāritanti. (etthantare pāṭho pacchā likhito)

Niṭṭhitā sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya līnatthappakāsanā.

Dīghanikāyaṭīkā niṭṭhitā.

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Sīlakkhandhavaggaabhinavaṭīkā

Ganthārambhakathā

Yo desetvāna saddhammaṃ, gambhīraṃ duddasaṃ varaṃ;

Dīghadassī ciraṃ kālaṃ, patiṭṭhāpesi sāsanaṃ.1.

Vineyyajjhāsaye chekaṃ, mahāmatiṃ mahādayaṃ;

Natvāna taṃ sasaddhammagaṇaṃ gāravabhājanaṃ.2.

Saṅgītittayamāruḷhā, dīghāgamavarassa yā;

Saṃvaṇṇanā yā ca tassā, vaṇṇanā sādhuvaṇṇitā. 3.

Ācariyadhammapāla- ttherenevābhisaṅkhatā;

Sammā nipuṇagambhīra-duddasatthappakāsanā.4.

Kāmañca sā tathābhūtā, paramparābhatā pana;

Pāṭhato atthato cāpi, bahuppamādalekhanā.5.

Saṅkhepattā ca sotūhi, sammā ñātuṃ sudukkarā;

Tasmā sabrahmacārīnaṃ, yācanaṃ samanussaraṃ.6.

Yo』nekasetanāgindo, rājā nānāraṭṭhissaro;

Sāsanasodhane daḷhaṃ, sadā ussāhamānaso.7.

Taṃ nissāya 『『mamesopi, satthusāsanajotane;

Appeva nāmupatthambho, bhaveyyā』』ti vicintayaṃ.8.

Vaṇṇanaṃ ārabhissāmi, sādhippāyamahāpayaṃ;

Atthaṃ tamupanissāya, aññañcāpi yathārahaṃ.9.

Cakkābhivuḍḍhikāmānaṃ, dhīrānaṃ cittatosanaṃ;

Sādhuvilāsiniṃ nāma, taṃ suṇātha samāhitāti.

我來幫您翻譯這段巴利文： 著作序論 大註釋書的精要即長部大註釋書的義理精要。 "約五十九"中"約"字之用表示略少。 "根本註釋書的精要"是再以結語方式說前面所說的長部大註釋書的精要。或者,"根本註釋書的精要"即古註釋書中的義理精要,以此顯示"取長部大註釋書的義理精要而造此吉祥光明書時,也取其他大部的根本註釋書中適合此處的義理精要而造"。 "大寺住者"應與前後詞連結為"顯示大寺住者的宗義,取大寺住者的根本註釋書精要"。以彼功德,愿一切世間有樂,即愿欲界等差別的一切有情世間依適宜地以證得三菩提方式而獲得涅槃之樂,他將自己的功德迴向給包含天界的世間獲得究竟樂。 以量計之完成二萬八千多誦分。阿阇黎法護以二萬八千多字量造長部復注。 為護持戒等財藏，免遭邪見等盜賊，恭敬製作如寶函。(此中間的誦文為後來所書) 吉祥光明長部註釋書的隱義解釋終。 長部復注終。 禮敬彼世尊阿羅漢正等覺者 長部戒蘊品新復注 著作序論 1. 宣說勝妙難見的甚深正法，長遠見者長時建立教法。 2. 善巧隨順所化意樂，大慧大悲，禮敬彼帶正法僧團尊重處。 3. 登上三次結集的勝妙長部聖典，及其註解和善說的復注。 4. 阿阇黎法護長老所造，正確顯明精細甚深難見義。 5. 雖然如是，但由師承所傳，文句與義理皆多錯寫。 6. 因簡略聞者難正確了知，故憶持同梵行者的請求。 7. 如同多白象王，統領諸國之王，常具清凈教法堅強意樂。 8. 依止彼而思維："我也許能成為照耀導師教法的支撐。" 9. 我將開始造具意趣大利益的註解，依止彼及其他適宜。愿諸智者聽此名為善光明的註解，它令求輪(王位)增盛者心歡喜。

10.

Ganthārambhakathāvaṇṇanā

Nānānayanipuṇagambhīravicitrasikkhattayasaṅgahassa buddhānubuddhasaṃvaṇṇitassa saddhāvahaguṇasampannassa dīghāgamavarassa gambhīraduranubodhatthadīpakaṃ saṃvaṇṇanamimaṃ karonto sakasamayasamayantaragahanajjhogāhanasamattho mahāveyyākaraṇoyamācariyo saṃvaṇṇanārambhe ratanattayapaṇāmapayojanādividhānāni karonto paṭhamaṃ tāva ratanattayapaṇāmaṃ kātuṃ 『『karuṇāsītalahadaya』』ntiādimāha. Ettha ca saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇappayojanaṃ tattha tattha bahudhā papañcenti ācariyā. Tathā hi vaṇṇayanti –

『『Saṃvaṇṇanārambhe satthari paṇāmakaraṇaṃ dhammassa svākkhātabhāvena satthari pasādajananatthaṃ, satthu ca avitathadesanabhāvappakāsanena dhamme pasādajananatthaṃ. Tadubhayappasādā hi mahato atthassa siddhi hotī』』ti (dha. sa. ṭī. 1-1).

我來幫您翻譯這段巴利文： 著作序論註釋 這位大文法師有能力深入自宗與他宗的難解之處,當他造作這注釋以闡明包含種種方法精細深奧多樣三學、經佛與隨佛所註解、具足生信功德的殊勝長部的甚深難解義理時,在註釋開始處作禮敬三寶的目的等安排,首先為作禮敬三寶而說"悲心清涼心"等。這裡諸阿阇黎在各處廣說在註釋開始處作禮敬三寶的目的。即如他們解釋說: "在註釋開始處對導師作禮敬,是爲了通過法的善說性而對導師生起凈信,通過顯示導師說法不虛而對法生起凈信。因為由這兩種凈信而成就大利益。"(法集論復注1-1)

Atha vā 『『ratanattayapaṇāmavacanaṃ attano ratanattayappasādassa viññāpanatthaṃ, taṃ pana viññūnaṃ cittārādhanatthaṃ, taṃ aṭṭhakathāya gāhaṇatthaṃ, taṃ sabbasampattinipphādanattha』』nti. Atha vā 『『saṃvaṇṇanārambhe ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahaṇadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanattha』』nti. Atha vā 『『maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi samācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā』』ti. Atha vā 『『catugambhīrabhāvayuttaṃ dhammavinayaṃ saṃvaṇṇetukāmassa mahāsamuddaṃ ogāhantassa viya paññāveyyattiyasamannāgatassāpi mahantaṃ bhayaṃ sambhavati, bhayakkhayāvahañcetaṃ ratanattayaguṇānussaraṇajanitaṃ paṇāmapūjāvidhānaṃ, tato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā』』ti. Atha vā 『『asattharipi satthābhinivesassa lokassa yathābhūtaṃ satthari eva sammāsambuddhe satthusambhāvanatthaṃ, asatthari ca satthusambhāvanapariccajāpanatthaṃ, 『tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī』ti (pārā. 195) ca vuttadosapariharaṇatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā』』ti. Atha vā 『『buddhassa bhagavato paṇāmavidhānena sammāsambuddhabhāvādhigamāya buddhayānaṃ paṭipajjantānaṃ ussāhajananatthaṃ, saddhammassa ca paṇāmavidhānena paccekabuddhabhāvādhigamāya paccekabuddhayānaṃ paṭipajjantānaṃ ussāhajananatthaṃ, saṅghassa ca paṇāmavidhānena paramatthasaṅghabhāvādhigamāya sāvakayānaṃ paṭipajjantānaṃ ussāhajananatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā』』ti. Atha vā 『『maṅgalādikāni satthāni anantarāyāni, ciraṭṭhitikāni, bahumatāni ca bhavantīti evaṃladdhikānaṃ cittaparitosanatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā』』ti. Atha vā 『『sotujanānaṃ yathāvuttapaṇāmena anantarāyena uggahaṇadhāraṇādinipphādanatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā. Sotujanānuggahameva hi padhānaṃ katvā ācariyehi saṃvaṇṇanārambhe thutipaṇāmaparidīpakāni vākyāni nikkhipīyanti, itarathā vināpi taṃ nikkhepaṃ kāyamanopaṇāmeneva yathādhippetappayojanasiddhito kimetena ganthagāravakaraṇenā』』ti ca evamādinā. Mayaṃ pana idhādhippetameva payojanaṃ dassayissāma, tasmā saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabbaṃ. Idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati 『『iti me pasannamatino …pe… tassānubhāvenā』』ti. Ratanattayapaṇāmakaraṇañhi yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthaṃ ratanattayapūjāya paññāpāṭavabhāvato, tāya ca paññāpāṭavaṃ rāgādimalavidhamanato. Vuttañhetaṃ –

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

我來 助您翻譯這段巴利文： 或者"說禮敬三寶是爲了顯示自己對三寶的凈信,那是爲了取悅智者,那是爲了抓住註釋的要義,那是爲了成就一切圓滿。"或者"在註釋開始處禮敬三寶是爲了顯明所註釋法的根源依止清凈,那是爲了在法的註釋中生起智者的崇敬,那是爲了通過他們正確地獲得領受、受持等次第而成就一切利益安樂。"或者"因為是吉祥,因為在一切作業中是前行,因為是智者所行,因為將來為他人效仿,故在註釋中作禮敬三寶。"或者"對欲註釋具四種甚深性的法與律者,如同入大海者,即使具足智慧敏銳性也會生起大怖畏,而這由憶念三寶功德所生的禮敬供養儀式能除怖畏,故在註釋中作禮敬三寶。"或者"爲了對非導師中執著導師的世人顯示真實導師即是正等覺者,爲了令捨棄對非導師的導師尊重,爲了避免所說'學習如來所說法律而自傲'的過失,故在註釋中作禮敬。"或者"以對佛世尊的禮敬儀式而為修行佛乘以證得正等覺者生起精進,以對正法的禮敬儀式而為修行獨覺乘以證得獨覺生起精進,以對僧伽的禮敬儀式而為修行聲聞乘以證得第一義僧生起精進,故在註釋中作禮敬。"或者"爲了歡喜那些認為吉祥等典籍是無障礙、久住、多所尊重的人的心,故在註釋中作禮敬。"或者"爲了聽聞者以如所說禮敬而無障礙地成就領受、受持等,故在註釋中作禮敬。因為諸阿阇黎以攝受聽聞者為主而在註釋開始處書寫讚歎禮敬的文句,否則不須此書寫,僅以身意禮敬即能成就如所欲的目的,何須此增加文字敬重?"等如是。但我們將顯示此處所意趣的目的,所以應知在註釋開始處作禮敬三寶是爲了無障礙地完成如所許的註釋。這也正是阿阇黎在此所意趣的目的。因此他將說"如是我凈信心...以彼威力"。因為禮敬三寶是爲了無障礙地完成如所許的註釋,因為供養三寶能得智慧敏銳性,而彼智慧敏銳效能除貪等垢。因為這樣說: "大名,當聖弟子憶念如來時,他的心不被貪所纏,不被嗔所纏,不被癡所纏,他的心在那時成為正直。"等(增支部6.10)。

11.11).

Tasmā ratanattayapūjāya vikkhālitamalāya paññāya pāṭavasiddhi. Atha vā ratanattayapūjāya paññāpadaṭṭhānasamādhihetuttā paññāpāṭavaṃ. Vuttañhetaṃ –

『『Ujugatacitto kho pana mahānāma ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammopasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedayati, sukhino cittaṃ samādhiyatī』』ti (a. ni. 6.10; a. ni. 11.11).

Samādhissa ca paññāya padaṭṭhānabhāvo 『『samāhito yathābhūtaṃ pajānātī』』ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; peṭako. 66; mi. pa. 14) vuttoyeva. Tato evaṃ paṭubhūtāya paññāya khedamabhibhuyya paṭiññātaṃ saṃvaṇṇanaṃ samāpayissati. Tena vuttaṃ 『『ratanattayapaṇāmakaraṇañhi…pe… paññāpāṭavabhāvato』』ti. Atha vā ratanattayapūjāya āyuvaṇṇasukhabalavaḍḍhanato anantarāyena parisamāpanaṃ veditabbaṃ. Ratanattayapaṇāmena hi āyuvaṇṇasukhabalāni vaḍḍhanti. Vuttañhetaṃ –

『『Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino;

Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ bala』』nti. (dha. pa. 109);

Tato āyuvaṇṇasukhabalavuddhiyā hotveva kāriyaniṭṭhānanti vuttaṃ 『『ratanattayapūjāya āyu…pe… veditabba』』nti. Atha vā ratanattayapūjāya paṭibhānāparihānāvahattā anantarāyena parisamāpanaṃ veditabbaṃ. Aparihānāvahā hi ratanattayapūjā. Vuttañhetaṃ –

『『Sattime bhikkhave, aparihānīyā dhammā, katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, kalyāṇamittatā, sovacassatā』』ti (a. ni. 7.34) tato paṭibhānāparihānena hotveva yathāpaṭiññātaparisamāpananti vuttaṃ 『『ratanattaya…pe… veditabba』』nti. Atha vā pasādavatthūsu pūjāya puññātisayabhāvato anantarāyena parisamāpanaṃ veditabbaṃ. Puññātisayā hi pasādavatthūsu pūjā. Vuttañhetaṃ –

『『Pūjārahe pūjayato, buddhe yadiva sāvake;

Papañcasamatikkante, tiṇṇasokapariddave.

Te tādise pūjayato, nibbute akutobhaye;

Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī』』ti. (khu. pā. 196; apa. 1.10.2);

Puññātisayo ca yathādhippetaparisamāpanupāyo. Yathāha –

『『Esa devamanussānaṃ, sabbakāmadado nidhi;

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

我來幫您翻譯這段巴利文： 因此由三寶供養而洗凈垢染的智慧成就敏銳性。或者因三寶供養是智慧足處定的因故而得智慧敏銳性。因為這樣說： "大名，且心正直的聖弟子得義喜，得法喜，得與法相應的歡悅，歡悅者生喜，心喜者身輕安，身輕安者受樂，樂者心得定。"(增支部6.10;11.11) 而定為智慧的足處性說在"定者如實知見"(相應部3.5;4.99;5.1071;導論40;藏論66;彌蘭陀王問14)。因此以如是敏銳的智慧克服疲倦而完成所許的註釋。所以說"因為禮敬三寶...智慧敏銳性"。或者應知由三寶供養增長壽命、容色、快樂、力量而無障礙地完成。因為由禮敬三寶而壽命、容色、快樂、力量增長。因為這樣說： "常行禮敬者，恒敬長上人，四法得增長，壽色樂與力。"(法句經109) 因此由壽命、容色、快樂、力量增長而有所作成就,所以說"由三寶供養壽...應知"。或者應知由三寶供養帶來慧辯不退失而無障礙地完成。因為三寶供養帶來不退失。因為這樣說： "諸比丘,這七法不退失,哪七?敬重導師,敬重法,敬重僧,敬重學,敬重定,善友性,柔和性。"(增支部7.34)。因此由慧辯不退失而有如所許的完成,所以說"三寶...應知"。或者應知由對凈信處的供養成就殊勝福德而無障礙地完成。因為對凈信處的供養有殊勝福德。因為這樣說： "供養應供者，佛或聲聞眾，超戲論寂靜，越憂悲苦惱。 供養如是人，無畏般涅槃，其福不可量，無能數其量。"(小誦196;譬喻1.10.2) 而殊勝福德是如所欲完成的方便。如說： "此寶藏能與，天人諸所欲，隨其所希求，一切由此得。"(小誦);

8.10);

Upāyesu ca paṭipannassa hotveva kāriyaniṭṭhānanti vuttaṃ 『『pasādavatthūsu…pe… veditabba』』nti. Evaṃ ratanattayapūjā niratisayapuññakkhettasambuddhiyā aparimeyyappabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Tasmā suvuttaṃ 『『saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabba』』nti.

Evaṃ pana sapayojanaṃ ratanattayapaṇāmaṃ kattukāmo buddharatanamūlakattā sesaratanānaṃ paṭhamaṃ tassa paṇāmaṃ kātumāha – 『『karuṇāsītalahadayaṃ…pe… gativimutta』』nti. Buddharatanamūlakāni hi dhammasaṅgharatanāni, tesu ca dhammaratanamūlakaṃ saṅgharatanaṃ, tathābhāvo ca 『『puṇṇacando viya bhagavā, candakiraṇanikaro viya tena desito dhammo, candakiraṇasamuppāditapīṇito loko viya saṅgho』』ti evamādīhi aṭṭhakathāyamāgataupamāhi vibhāvetabbo. Atha vā sabbasattānaṃ aggoti katvā paṭhamaṃ buddho, tappabhavato, tadupadesitato ca tadanantaraṃ dhammo, tassa dhammassa sādhāraṇato , tadāsevanato ca tadanantaraṃ saṅgho vutto. 『『Sabbasattānaṃ vā hite viniyojakoti katvā paṭhamaṃ buddho, sabbasattahitattā tadanantaraṃ dhammo, hitādhigamāya paṭipanno adhigatahito cāti katvā tadanantaraṃ saṅgho vutto』』ti aṭṭhakathāgatanayena anupubbatā veditabbā.

我來幫您翻譯這段巴利文： 因為對已行方便者有所作成就,所以說"對凈信處...應知"。如是三寶供養由無上福田正覺的不可量威力而有殊勝福德,所以在有諸多障礙的世間住處能破除一切障礙因緣的煩惱,並能防護怖畏等災患。因此很好地說"應知在註釋開始處作禮敬三寶是爲了無障礙地完成如所許的註釋"。 如是欲作具有目的的禮敬三寶,因其餘寶以佛寶為根本,首先說對他的禮敬:"悲心清涼心...離輪迴"。因為法寶、僧寶以佛寶為根本,而在其中僧寶以法寶為根本,這種情況應以註釋書中所來的譬喻來明瞭:"世尊如滿月,他所說法如月光,僧伽如由月光生歡喜的世間"等。或者因為是一切眾生最上故首先說佛,由他而生、由他教導故其次說法,由共有那法、由親近那法故其次說僧。應以註釋書所來的方法了知次第:"或者因為是令一切眾生致力於利益故首先說佛,因為是一切眾生的利益故其次說法,因為是為證得利益而行道者及已證得利益者故其次說僧"。

Buddharatanapaṇāmañca karonto kevalapaṇāmato thomanāpubbaṅgamovasātisayoti 『『karuṇāsītalahadaya』』ntiādipadehi thomanāpubbaṅgamataṃ dasseti. Thomanāpubbaṅgamena hi paṇāmena satthu guṇātisayayogo, tato cassa anuttaravandanīyabhāvo, tena ca attano paṇāmassa khettaṅgatabhāvo, tena cassa khettaṅgatassa paṇāmassa yathādhippetanipphattihetubhāvo dassitoti. Thomanāpubbaṅgamatañca dassento yassā saṃvaṇṇanaṃ kattukāmo, sā suttantadesanā karuṇāpaññāppadhānāyeva, na vinayadesanā viya karuṇāppadhānā, nāpi abhidhammadesanā viya paññāppadhānāti tadubhayappadhānameva thomanamārabhati. Esā hi ācariyassa pakati, yadidaṃ ārambhānurūpathomanā. Teneva ca vinayadesanāya saṃvaṇṇanārambhe 『『yo kappakoṭīhipi…pe… mahākāruṇikassa tassā』』ti (pārā. aṭṭha. ganthārambhakathā) karuṇāppadhānaṃ, abhidhammadesanāya saṃvaṇṇanārambhe 『『karuṇā viya…pe… yathārucī』』ti (dha. sa. aṭṭha. 1) paññāppadhānañca thomanamāraddhaṃ. Vinayadesanā hi āsayādinirapekkhakevalakaruṇāya pākatikasattenāpi asotabbārahaṃ suṇanto, apucchitabbārahaṃ pucchanto, avattabbārahañca vadanto sikkhāpadaṃ paññapesīti karuṇāppadhānā. Tathā hi ukkaṃsapariyantagatahirottappopi bhagavā lokiyasādhujanehipi pariharitabbāni 『『sikharaṇī, sambhinnā』』tiādivacanāni, (pārā. 185) yathāparādhañca garahavacanāni mahākaruṇāsañcoditamānaso mahāparisamajjhe abhāsi, taṃtaṃsikkhāpadapaññatti kāraṇāpekkhāya ca verañjādīsu sārīrikaṃ khedamanubhosi. Tasmā kiñcāpi bhūmantarapaccayākārasamayantarakathānaṃ viya vinayapaññattiyāpi samuṭṭhāpikā paññā anaññasādhāraṇatāya atisayakiccavatī, karuṇāya kiccaṃ pana tatopi adhikanti vinayadesanāya karuṇāppadhānatā vuttā. Karuṇābyāpārādhikatāya hi desanāya karuṇāpadhānatā, abhidhammadesanā pana kevalapaññāppadhānā paramatthadhammānaṃ yathāsabhāvapaṭivedhasamatthāya paññāya tattha sātisayappavattito. Suttantadesanā pana karuṇāpaññāppadhānā tesaṃ tesaṃ sattānaṃ āsayānusayādhimutticaritādibhedaparicchindanasamatthāya paññāya sattesu ca mahākaruṇāya tattha sātisayappavattito. Suttantadesanāya hi mahākaruṇāya samāpattibahulo vineyyasantāne tadajjhāsayānulomena gambhīramatthapadaṃ patiṭṭhapesi. Tasmā ārambhānurūpaṃ karuṇāpaññāppadhānameva thomanaṃ katanti veditabbaṃ, ayamettha samudāyattho.

Ayaṃ pana avayavattho – kiratīti karuṇā, paradukkhaṃ vikkhipati paccayavekallakaraṇena apanetīti attho. Dukkhitesu vā kiriyati pasāriyatīti karuṇā. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādhati, paradukkhaṃ vā vināsetīti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti, sabbattha saddasatthānusārena padanipphatti veditabbā. Uṇhābhitattehi sevīyatīti sītaṃ, uṇhābhisamanaṃ. Taṃ lāti gaṇhātīti sītalaṃ, 『『cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmī』』ti (saṃ. ni. 1.246; su. ni. āḷavakasutta) ettha uro 『『hadaya』』nti vuttaṃ, 『『vakkaṃ hadaya』』nti (ma. ni. 1.110; 2.114;

我來幫您翻譯這段巴利文： 作佛寶禮敬時,因僅是禮敬不如帶讚歎的禮敬殊勝,所以以"悲心清涼心"等詞顯示帶讚歎性。因為通過帶讚歎的禮敬顯示:導師具足殊勝功德,由此他是無上應禮敬者,由此自己的禮敬成為田地性,由此成為田地性的禮敬成為如所欲成就的因。在顯示帶讚歎性時,因為他欲註釋的經典教說是以悲智為主,不像律教說以悲為主,也不像阿毗達摩教說以智為主,所以開始以兩者為主的讚歎。這是阿阇黎的特性,即是隨開始的適當讚歎。因此在律教說的註釋開始處以"經數千萬劫...大悲者"為以悲為主,在阿毗達摩教說的註釋開始處以"如悲...隨欲"為以智為主的讚歎。因為律教說以悲為主,即是以不顧慮意樂等的純粹悲心,對於普通有情也聽不該聽的,問不該問的,說不該說的而制定學處。如此,具足最上慚愧的世尊,被大悲心驅使而在大眾中說出世間善人也應避免的"生陰莖,出精"等詞,及隨罪過的呵責詞,並且由關注彼彼學處制定因緣而在韋蘭阇(地名)等處忍受身體疲勞。因此雖然如同界差別、緣行相、宗派差別等教說一樣,律制定的發起智也由不共他性而有殊勝作用,但悲心的作用更為超勝,所以說律教說以悲為主。因為教說以悲心運作為主故說以悲為主,阿毗達摩教說則純以智為主,因為在其中殊勝運轉能如實通達勝義法的智慧。而經典教說則以悲智為主,因為在其中殊勝運轉能區別諸有情的意樂、隨眠、勝解、性行等差別的智慧,以及對眾生的大悲。因為在經典教說中多入大悲定,隨所化機的意樂而建立甚深義句。因此應知依開始適宜而作以悲智為主的讚歎,這是這裡的總義。 這是分義 - 悲(karuṇā)是散佈,即是以使緣缺乏而除去他人痛苦之義。或者悲是對苦者散佈、擴充套件。或者悲是損害,即是當他人有苦時損害悲者,或是滅除他人之苦。或者悲是對他人有苦時使善人動搖、心疲。或者悲是kam意為樂,阻礙它為悲。因為這以欲除他人痛苦為相,因不顧自樂而阻礙悲者之樂,應隨一切處依文法了知詞的構成。清涼(sītala)是被熱惱者所依止,即是消除熱惱。取它為清涼。如"我將擾亂你的心,或破裂你的心"中,胸稱為"心"。如"腎為心"

3.154) ettha hadayavatthu, 『『hadayā hadayaṃ maññe aññāya tacchatī』』ti (ma. ni. 1.63) ettha cittaṃ, idhāpi cittameva abbhantaraṭṭhena hadayaṃ. Attano sabhāvaṃ vā haratīti hadayaṃ, ra-kārassa da-kāraṃ katvāti neruttikā. Karuṇāya sītalaṃ hadayamassāti karuṇāsītalahadayo, taṃ karuṇāsītalahadayaṃ.

Kāmañcettha paresaṃ hitopasaṃhārasukhādiaparihānijjhānasabhāvatāya, byāpādādīnaṃ ujuvipaccanīkatāya ca sattasantānagatasantāpavicchedanākārappavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi paradukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsābhūtā karuṇāva visesena bhagavato cittassa cittapassaddhi viya sītibhāvanimittanti tassāyeva cittasītalabhāvakāraṇatā vuttā. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbaṃ. Na hi sabbattha niravasesattho upadisīyati, padhānasahacaraṇāvinābhāvādinayehipi yathālabbhamānaṃ gayhamānattā. Apicettha taṃsampayuttañāṇassa chaasādhāraṇañāṇapariyāpannatāya asādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ, niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvamupagatā anaññasādhāraṇasātisayabhāvappattā karuṇāva hadayasītalattahetubhāvena vuttā. Atha vā satipi mettāmuditānaṃ paresaṃ hitopasaṃhārasukhādiaparihānijjhānasabhāvatāya sātisaye hadayasītalabhāvanibandhanatte sakalabuddhaguṇavisesakāraṇatāya tāsampi kāraṇanti karuṇāya eva hadayasītalabhāvakāraṇatā vuttā. Karuṇānidānā hi sabbepi buddhaguṇā. Karuṇānubhāvanibbāpiyamānasaṃsāradukkhasantāpassa hi bhagavato paradukkhāpanayanakāmatāya anekānipi kappānamasaṅkhyeyyāni akilantarūpasseva niravasesabuddhakaradhammasambharaṇaniratassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅghātasamupanītahadayūpatāpanimittesu na īsakampi cittasītibhāvassa aññathattamahosīti. Tīsu cettha vikappesu paṭhame vikappe avisesabhūtā buddhabhūmigatā, dutiye tatheva mahākaruṇābhāvūpagatā, tatiye paṭhamābhinīhārato paṭṭhāya tīsupi avatthāsu pavattā bhagavato karuṇā saṅgahitāti daṭṭhabbaṃ.

Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññapetīti vā paññā, taṃ tadatthaṃ pākaṭaṃ karotīti attho. Sāyeva ñeyyāvaraṇappahānato pakārehi dhammasabhāvajotanaṭṭhena pajjototi paññāpajjoto. Paññavato hi ekapallaṅkenapi nisinnassa dasasahassilokadhātu ekapajjotā hoti. Vuttañhetaṃ bhagavatā 『『cattārome bhikkhave, pajjotā. Katame cattāro? Candapajjoto, sūriyapajjoto, aggipajjoto, paññāpajjoto, ime kho bhikkhave, cattāro pajjotā. Etadaggaṃ bhikkhave, imesaṃ catunnaṃ pajjotānaṃ yadidaṃ paññāpajjoto』』ti (a. ni.

我來 助您翻譯這段巴利文： 中,這裡是心臟,如"我想由心至心了知真實"中是意,這裡也是意,以內在義為心。或者心(hadaya)是取自己的自性,語源學家說是將r音變為d音。他的心被悲清涼為悲心清涼者,那個悲心清涼者。 雖然在這裡慈與喜也可見是心清涼的原因,因為有引導他人利益、不失樂等禪那自性,以及以斷除有情相續中熱惱的行相運轉而與嗔恚等直接相違。然而悲以除他人痛苦的行相運轉,以不能忍受他人苦惱為味,成為不害,特別如定心一樣是世尊心寂靜的因,所以只說它是心清涼的原因。或者應見是通過悲而說慈喜也是心清涼的原因。因為不是在一切處都說無餘之義,由主要、俱行、不相離等方法而隨所得取故。而且在這裡,因與它相應的智攝在六不共智中,所以成為不共智特殊的結合,而且如一切智智的無餘及遍自境一樣成為大悲性,達到不共他殊勝性的悲,才說是心清涼性的原因。或者雖然慈喜由引導他人利益、不失樂等禪那自性而有殊勝的心清涼結合性,但因是一切佛功德特殊的原因,所以它們的原因即是悲,故說只有悲是心清涼的原因。因為一切佛功德都以悲為根本。因為世尊由悲力息滅輪迴苦熱惱,以欲除他人痛苦故,經無數劫而無疲倦相似地專注圓滿一切佛道法的資糧,而且雖已得法主性,在現前的眾生群所帶來的心熱惱因緣中,心清涼性也絲毫不異。在這裡的三種分別中,應見第一分別攝取無差別的佛地所攝悲,第二同樣攝取已成大悲性的悲,第三攝取從最初發愿開始在三個階位中運轉的世尊之悲。 智慧(paññā)是了知,即是以諸行相通達如實性之義。或者智慧是使了知,即是使彼彼義明顯之義。由斷除所知障,以諸行相照明法自性義,即是光明。因為有智慧者即使結一跏趺而坐,十千世界成為一光明。世尊說此:"諸比丘,有四種光明。什麼是四?月光明、日光明、火光明、慧光明,諸比丘,這是四種光明。諸比丘,這四種光明中最上者即是慧光明"。

4.145). Tena vihato visesena samugghāṭitoti paññāpajjotavihato, visesatā cettha upari āvi bhavissati. Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho, avijjā. Sveva visayasabhāvapaṭicchādanato andhakārasarikkhatāya tamo viyāti mohatamo. Satipi tamasaddassa sadisakappanamantarena avijjāvācakatte mohasaddasannidhānena tabbisesakatāvettha yuttāti sadisakappanā. Paññāpajjotavihato mohatamo yassāti paññāpajjotavihatamohatamo, taṃ paññāpajjotavihatamohatamaṃ.

Nanu ca sabbesampi khīṇāsavānaṃ paññāpajjotena avijjandhakārahatatā sambhavati, atha kasmā aññasādhāraṇāvisesaguṇena bhagavato thomanā vuttāti? Savāsanappahānena anaññasādhāraṇavisesatāsambhavato. Sabbesampi hi khīṇāsavānaṃ paññāpajjotahatāvijjandhakārattepi sati saddhādhimuttehi viya diṭṭhippattānaṃ sāvakapaccekabuddhehi sammāsambuddhānaṃ savāsanappahānena kilesappahānassa viseso vijjatevāti. Atha vā paropadesamantarena attano santāne accantaṃ avijjandhakāravigamassa nipphāditattā (nibbattitattā ma. ni. ṭī.

我來 助您翻譯這段巴利文： 由它特別破除、完全根除為慧光破除,這裡的特殊性在下面將明顯。癡(moha)是以它迷惑,或自己迷惑,或僅是迷惑,即是無明。正是它由遮蔽境界自性而如黑暗相似為癡暗。雖然暗字不經由相似比喻也表示無明,但由癡字鄰近而作它的特殊性在這裡是適當的,所以有相似比喻。他的癡暗為慧光所破除為慧光破除癡暗者,那個慧光破除癡暗者。 難道不是一切漏盡者都能以慧光破除無明黑暗,那為什麼以不共他的特殊功德說世尊的讚歎呢?因為由斷除隨眠而有不共他的特殊性。因為雖然一切漏盡者都有慧光破除無明黑暗性,但如同信解者與見至者一樣,聲聞辟支佛與正等覺者由斷除隨眠而有煩惱斷除的差別。或者因為不用他人教導而在自相續中成就究竟無明黑暗的消除。

1.1), tattha ca sabbaññutāya balesu ca vasībhāvassa samadhigatattā, parasantatiyañca dhammadesanātisayānubhāvena sammadeva tassa pavattitattā, bhagavāyeva visesato paññāpajjotavihatamohatamabhāvena thometabboti. Imasmiñca atthavikappe paññāpajjotapadena sasantānagatamohavidhamanā paṭivedhapaññā ceva parasantānagatamohavidhamanā desanāpaññā ca sāmaññaniddesena, ekasesanayena vā saṅgahitā. Na tu purimasmiṃ atthavikappe viya paṭivedhapaññāyevāti veditabbaṃ.

Aparo nayo – bhagavato ñāṇassa ñeyyapariyantikattā sakalañeyyadhammasabhāvāvabodhanasamatthena anāvaraṇañāṇasaṅkhātena paññāpajjotena sakalañeyyadhammasabhāvacchādakamohatamassa vihatattā anāvaraṇañāṇabhūtena anaññasādhāraṇapaññāpajjotavihatamohatamabhāvena bhagavato thomanā veditabbā. Imasmiṃ pana atthavikappe mohatamavidhamanante adhigatattā anāvaraṇañāṇaṃ kāraṇūpacārena sakasantāne mohatamavidhamananti veditabbaṃ. Abhinīhārasampattiyā savāsanappahānameva hi kilesānaṃ ñeyyāvaraṇappahānanti, parasantāne pana mohatamavidhamanassa kāraṇabhāvato phalūpacārena anāvaraṇañāṇameva mohatamavidhamananti vuccati. Anāvaraṇañāṇanti ca sabbaññutaññāṇameva, yena dhammadesanāpaccavekkhaṇāni karoti. Tadidañhi ñāṇadvayaṃ atthato ekameva. Anavasesasaṅkhatāsaṅkhatasammutidhammārammaṇatāya sabbaññutaññāṇaṃ tatthāvaraṇābhāvato nissaṅgacāramupādāya anāvaraṇañāṇanti, visayappavattimukhena pana aññehi asādhāraṇabhāvadassanatthaṃ dvidhā katvā chaḷāsādhāraṇañāṇabhede vuttaṃ.

Kiṃ panettha kāraṇaṃ avijjāsamugghātoyeveko pahānasampattivasena bhagavato thomanāya gayhati, na pana sātisayaṃ niravasesakilesappahānanti? Vuccate – tappahānavacaneneva hi tadekaṭṭhatāya sakalasaṃkilesasamugghātassa jotitabhāvato niravasesakilesappahānamettha gayhati. Na hi so saṃkileso atthi, yo niravasesāvijjāsamugghātanena na pahīyatīti. Atha vā sakalakusaladhammuppattiyā, saṃsāranivattiyā ca vijjā viya niravasesākusaladhammuppattiyā, saṃsārappavattiyā ca avijjāyeva padhānakāraṇanti tabbighātavacaneneva sakalasaṃkilesasamugghātavacanasiddhito soyeveko gayhatīti. Atha vā sakalasaṃkilesadhammānaṃ muddhabhūtattā avijjāya taṃ samugghātoyeveko gayhati. Yathāha –

『『Avijjā muddhāti jānāhi, vijjā muddhādhipātinī;

Saddhāsatisamādhīhi, chandavīriyena saṃyutā』』ti. (su. ni. 1032; cūḷa. ni. 51);

Sanarāmaralokagarunti ettha pana paṭhamapakatiyā avibhāgena sattopi naroti vuccati, idha pana dutiyapakatiyā manujapurisoyeva, itarathā lokasaddassa avattabbatā siyā. 『『Yathā hi paṭhamapakatibhūto satto itarāya pakatiyā seṭṭhaṭṭhena pure uccaṭṭhāne seti pavattatīti purisoti vuccati, evaṃ jeṭṭhabhāvaṃ netīti naroti. Puttabhātubhūtopi hi puggalo mātujeṭṭhabhaginīnaṃ pituṭṭhāne tiṭṭhati, pageva bhattubhūto itarāsa』』nti (vi. aṭṭha. 43-46) nāvāvimānavaṇṇanāyaṃ vuttaṃ. Ekasesappakappanena puthuvacanantaviggahena vā narā, maraṇaṃ maro, so natthi yesanti amarā, saha narehi, amarehi cāti sanarāmaro.Garati uggacchati uggato pākaṭo bhavatīti garu, garasaddo hi uggame. Apica pāsāṇacchattaṃ viya bhāriyaṭṭhena 『『garū』』ti vuccati.

我來幫您翻譯這段巴利文： 而且因為在此證得一切知性和諸力自在,並且在他人相續中由說法殊勝威力而善正運轉,所以只有世尊應以慧光破除癡暗性特別讚歎。在這義分別中,以慧光詞由共相表述或一概方法攝取破除自相續癡的證悟慧以及破除他相續癡的說法慧。應知不像前面義分別中只是證悟慧。 另一方法 - 應知由世尊智遍所知邊際,以能了悟一切所知法自性的無障礙智名為慧光破除遮蔽一切所知法自性的癡暗,所以以不共他的無障礙智成為慧光破除癡暗性而讚歎世尊。在這義分別中,應知無障礙智由證得破除癡暗末端,以因的假說而破除自相續癡暗。因為由發願圓滿而斷除隨眠即是斷除所知障,而在他相續中以是破除癡暗的因,所以以果的假說而說無障礙智即是破除癡暗。無障礙智即是一切知智,以此作法說觀察。這兩種智實際是一,由緣一切無餘有為無為世俗法性而為一切知智,由在此無障礙而取無著行而為無障礙智,但為顯示由境運轉門而與他不共性,分為二種說在六不共智差別中。 什麼原因在這裡只取無明斷除一個以斷證圓滿而讚歎世尊,而不取殊勝無餘煩惱斷除呢?說 - 因為由說那斷除而由一性而已顯示斷除一切煩惱,因為沒有那煩惱不被無餘無明斷除而斷的。或者如明是一切善法生起、輪迴止息的主要因,無明也是一切不善法生起、輪迴流轉的主要因,所以由說破除它而成說斷除一切煩惱,所以只取它一個。或者由無明是一切煩惱法的首,所以只取斷除它。如說: "應知無明為首,明為打破其首,與信念定相應,及欲精進俱行。"(經集1032;小部經51) "天人世間師"中,以第一自性無分別連人也說為人,但這裡以第二自性只是人類之人,否則世間字將不可說。如在船天宮注中說:"如第一自性的有情以其他自性以最勝義而先住高處運轉而說為人(purisa),如是導向長上性而為人(nara)。因為即使是兒子兄弟的人也住于母長姐的父位,何況是丈夫對其他女人。"人們(narā)以省略假說或複數詞尾分解,死為死魔(maro),他們無死魔為天(amara),與人和天一起為有人天。升起,升出,顯明為師(garu),因為gara字是升起義。又如石傘以重義說為"重"(garu)。

Mātāpitācariyesu , dujjare alahumhi ca;

Mahante cuggate ceva, nichekādikaresu ca;

Tathā vaṇṇavisesesu, garusaddo pavattati.

Idha pana sabbalokācariye tathāgate. Keci pana 『『garu, gurūti ca dvidhā gahetvā bhāriyavācakatte garusaddo, ācariyavācakatte tu gurusaddo』』ti vadanti, taṃ na gahetabbaṃ. Pāḷivisaye hi sabbesampi yathāvuttānamatthānaṃ vācakatte garusaddoyevicchitabbo akārassa ākārabhāvena 『『gārava』』nti taddhitantapadassa savuddhikassa dassanato. Sakkatabhāsāvisaye pana gurusaddoyevicchitabbo ukārassa vuddhibhāvena aññathā taddhitantapadassa dassanatoti. Sanarāmaro ca so loko cāti sanarāmaraloko, tassa garūti tathā, taṃ sanarāmaralokagaruṃ.『『Sanaramarūlokagaru』』ntipi paṭhanti, tadapi ariyāgāthattā vuttilakkhaṇato, atthato ca yuttameva. Atthato hi dīghāyukāpi samānā yathāparicchedaṃ maraṇasabhāvattā marūti devā vuccanti. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahatāya bhagavato upakārakataṃ dasseti. Nanu cettha devamanussā padhānabhūtā, atha kasmā tesaṃ appadhānatā niddisīyatīti? Atthato padhānatāya gahetabbattā. Añño hi saddakkamo, añño atthakkamoti saddakkamānusārena padhānāpadhānabhāvo na codetabbo. Edisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā taṃ 『『sarājikāya parisāyā』』ti, tasmā sabbattha atthatova adhippāyo gavesitabbo, na byañjanamattena. Yathāhu porāṇā –

『『Atthañhi nātho saraṇaṃ avoca,

Na byañjanaṃ lokahito mahesi.

Tasmā akatvā ratimakkharesu,

Atthe niveseyya matiṃ matimā』』ti. (kaṅkhā. aṭṭha. paṭhamapārājikakaṇḍavaṇṇanā);

Kāmañcettha sattasaṅkhārabhājanavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva yujjanato sattalokavasena attho gahetabbo. So hi lokīyanti ettha puññāpuññāni , tabbipāko cāti loko, dassanatthe ca lokasaddamicchanti saddavidū. Amaraggahaṇena cettha upapattidevā adhippetā. Aparo nayo – samūhattho ettha lokasaddo samudāyavasena lokīyati paññāpīyatīti katvā. Saha narehīti sanarā, teyeva amarāti sanarāmarā, tesaṃ loko tathā, purimanayeneva yojetabbaṃ. Amarasaddena cettha upapattidevā viya visuddhidevāpi saṅgayhanti. Tepi hi paramatthato maraṇābhāvato amarā. Imasmiṃ pana atthavikappe narāmarānameva gahaṇaṃ ukkaṭṭhaniddesavasena yathā 『『satthā devamanussāna』』nti (dī. ni. 1.157, 255). Tathā hi sabbānatthaparihānapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā, sadevamanussāya pajāya accantamupakāritāya aparimitanirupamappabhāvaguṇasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamamanaññasādhāraṇaṃ gāravaṭṭhānanti. Kāmañca itthīnampi tathāupakārattā bhagavā garuyeva, padhānabhūtaṃ pana lokaṃ dassetuṃ purisaliṅgena vuttanti daṭṭhabbaṃ. Neruttikā pana avisesanicchitaṭṭhāne tathā niddiṭṭhamicchanti yathā 『『narā nāgā ca gandhabbā, abhivādetvāna pakkamu』』nti (apa. 1.

我來幫您翻譯這段巴利文： 對母父師長,難勝輕賤, 大及高上,不智等作者, 如是色姓差別,師字運轉。 這裡是對一切世間師如來。有些人說"取garu、guru兩種,以重義為garu字,以師義為guru字",這不應取。因為在聖典領域,以見到有增聲的gārava之從屬詞尾,所以只應取garu字表示如上所說一切義中的a音成為ā音。而在梵語領域,以見到從屬詞尾以其他方式u音成為增聲,所以只應取guru字。有人天的他和世間為有人天世間,他是其師為如是,那個有人天世間師。 也讀作"有人天神世間師",這也由聖頌故從格相、義理都適合。因為義理上即使是長壽者也由限定性有死亡自性而說天神為marū。由此顯示世尊如對天人一樣對其餘諸有情也隨宜帶來功德差別而作利益。難道此中天人不是主要,那為何說他們為非主要?因為應從義理取為主要。因為一是語序,一是義序,所以不應依語序責難主要非主要性。因為在這樣的複合詞中,主要也如非主要般說,如"有王之眾會",所以一切處應從義理求其意趣,不應只從文字。如古人說: "救主說義為依歸,非文字大仙世利。 是故不作字歡喜,智者應住心於義。"(疑注,初波羅夷篇注) 雖然此中世間由有情行器三種,但由意趣為師性,由只適合能作敬重者,應從有情世間取義。因為它是造善不善、其果報之處為世間,語源學家也欲世間字為見義。此中以天(amara)取意指化生天。另一方法 - 此中世間字為聚合義,由以總體被了知、施設為世間。與人一起為有人(sanarā),他們即是天為有人天(sanarāmarā),他們的世間為如是,應如前方法結合。此中以天字如攝取化生天也攝取清凈天。因為他們從第一義無死亡為天。但在這義分別中,只取人天是由最勝說示,如"天人師"。如是由以斷除一切無利為前導、熱心施設無餘利樂、無等的加行圓滿、對天人眾作究竟利益、具足無量無比威德功德,世尊為一切有情最上,于無量世界中對無量有情為最上無共敬重處。雖然世尊對女人也如是作利益而為師,但應知為顯示主要世間而用男性語。語源學家則欲在無差別決定處如是說示,如"人龍乾闥婆,敬禮已而去"(譬喻)。

1.48). Tathā cāhu –

『『Napuṃsakena liṅgena, saddodāhu pumena vā;

Niddissatīti ñātabbamavisesavinicchite』』ti.

Vandeti ettha pana –

Vattamānāya pañcamyaṃ, sattamyañca vibhattiyaṃ;

Etesu tīsu ṭhānesu, vandesaddo pavattati.

Idha pana vattamānāyaṃ aññāsamasambhavato. Tattha ca uttamapurisavasenattho gahetabbo 『『ahaṃ vandāmī』』ti. Namanathutiyatthesu ca vandasaddamicchanti ācariyā, tena ca sugatapadaṃ, nāthapadaṃ vā ajjhāharitvā yojetabbaṃ. Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Gamanañcettha kāyagamanaṃ, ñāṇagamanañca, kāyagamanampi vineyyajanopasaṅkamanaṃ, pakatigamanañcāti dubbidhaṃ. Bhagavato hi vineyyajanopasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭika-kuṭilākulatādidosarahita- mavahasitarājahaṃsa- vasabhavāraṇamigarājagamanaṃ pakatigamanañca, vimalavipulakaruṇāsativīriyādiguṇavisesasahitampi ñāṇagamanaṃ abhinīhārato paṭṭhāya yāva mahābodhi, tāva niravajjatāya sobhanamevāti. Atha vā 『『sayambhūñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto sammā gato avagatoti sugato. Yo hi gatyattho, so buddhayattho. Yo ca buddhayattho, so gatyatthoti. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammatamāpādento sammā gato atītoti sugato. Lokanirodhaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato, ayañcattho 『sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatī』ti (mahāni. 38; cūḷani. 27) sugatotiādinā niddesanayena vibhāvetabbo.

Aparo nayo – sundaraṃ sammāsambodhiṃ, nibbānameva vā gato adhigatoti sugato. Bhūtaṃ tacchaṃ atthasaṃhitaṃ yathārahaṃ kālayuttameva vācaṃ vineyyānaṃ sammā gadatīti vā sugato, da-kārassa ta-kāraṃ katvā, taṃ sugataṃ. Puññāpuññakammehi upapajjanavasena gantabbāti gatiyo, upapattibhavavisesā. Tā pana nirayādibhedena pañcavidhā, sakalassāpi bhavagāmikammassa ariyamaggādhigamena avipākārahabhāvakaraṇena nivattitattā pañcahipi tāhi visaṃyutto hutvā muttoti gativimutto. Uddhamuddhabhavagāmino hi devā taṃtaṃkammavipākadānakālānurūpena tato tato bhavato muttāpi muttamattāva, na pana visaññogavasena muttā, gatipariyāpannā ca taṃtaṃbhavagāmikammassa ariyamaggena anivattitattā, na tathā bhagavā. Bhagavā pana yathāvuttappakārena visaṃyutto hutvā muttoti. Tasmā anena bhagavato katthacipi gatiyā apariyāpannataṃ dasseti. Yato ca bhagavā 『『devātidevo』』ti vuccati. Tenevāha –

『『Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

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

我來 助您翻譯這段巴利文： 如是說： "中性語法詞，或用男性語， 無差別決定，應知如是說。" 這裡"禮敬"中： 在現在式第五、第七格變化中, 在這三個處所,禮敬字運轉。 這裡在現在式因無其他相等可能。在其中應以最上人稱取義為"我禮敬"。阿阇黎們欲禮敬字有敬禮、讚歎義,由此應加入善逝字或救主字結合。他有善妙的去、行為善逝。行此中有身行和智行,身行也有親近所化眾生和自然行兩種。因為世尊親近所化眾生必定成就他們的利樂故善妙,如是由具相好莊嚴色身性而自然行如象王、牛王、獅王之行無遲滯、跌倒、拖曳、壓迫、踮腳、歪斜、混亂等過失,以及由具清凈廣大悲心、念、精進等功德差別的智行,從發願直到大菩提都由無過失性而善妙。或者"以自覺智遍知一切世間由證知現觀而善去、通達為善逝。因為去義即是覺義,覺義即是去義"。如是由斷現觀而斷、令至不生法性,善去、超越世間集為善逝。由作證現觀而善去、證得世間滅為善逝。由修習現觀而善去、行向世間滅道為善逝,此義應以"以預流道所斷煩惱,彼煩惱不再來、不再至、不再回"等義釋書方法來顯示。 另一方法 - 善去、證得善妙正等覺或涅槃為善逝。或者對所化眾生善說真實、有義、適宜、應時之語為善逝,將d音變為t音,那個善逝。應由福非福業生起而去為趣,即特殊生有。它們以地獄等分為五種,因由證得聖道使一切有趣業不能生果而止息,與五趣離系而解脫為離趣。因為上上有趣天由隨順各各業果報時從彼彼有解脫也只是解脫而已,不是由離系而解脫,且由聖道未止息彼彼有趣業而攝在趣中,世尊不如是。世尊則如所說方式離系而解脫。所以由此顯示世尊不攝在任何趣中。由此世尊被稱為"天中天"。因此說： "由此我當生天,或成乾闥婆、飛行者, 由此我當成夜叉,和投生人, 我的這些漏已盡,已破壞、已粉碎。"

4.36);

Taṃtaṃgatisaṃvattanakānañhi kammakilesānaṃ mahābodhimūleyeva aggamaggena pahīnattā natthi bhagavato taṃtaṃgatipariyāpannatāti accantameva bhagavā sabbabhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyehi parimuttoti. Atha vā kāmaṃ saupādisesāyapi nibbānadhātuyā tāhi gatīhi vimutto, esā pana 『『paññāpajjotavihatamohatama』』nti etthevantogadhāti iminā padena anupādisesāya nibbānadhātuyāva thometīti daṭṭhabbaṃ.

Ettha pana attahitasampattiparahitapaṭipattivasena dvīhākārehi bhagavato thomanā katā hoti. Tesu anāvaraṇañāṇādhigamo, saha vāsanāya kilesānamaccantappahānaṃ, anupādisesanibbānappatti ca attahitasampatti nāma, lābhasakkārādinirapekkhacittassa pana sabbadukkhaniyyānikadhammadesanāpayogato devadattādīsupi viruddhasattesu niccaṃ hitajjhāsayatā, vinītabbasattānaṃ ñāṇaparipākakālāgamanañca āsayato parahitapaṭipatti nāma. Sā pana āsayapayogato duvidhā, parahitapaṭipatti tividhā ca attahitasampatti imāya gāthāya yathārahaṃ pakāsitā hoti. 『『Karuṇāsītalahadaya』』nti hi etena āsayato parahitapaṭipatti, sammā gadanatthena sugatasaddena payogato parahitapaṭipatti. 『『Paññāpajjotavihatamohatamaṃ gativimutta』』nti etehi, catusaccapaṭivedhatthena ca sugatasaddena tividhāpi attahitasampatti, avasiṭṭhaṭṭhena pana tena, 『『sanarāmaralokagaru』』nti ca etena sabbāpi attahitasampatti, parahitapaṭipatti ca pakāsitā hoti.

Atha vā hetuphalasattūpakāravasena tīhākārehi thomanā katā. Tattha hetu nāma mahākaruṇāsamāyogo, bodhisambhārasambharaṇañca, tadubhayampi paṭhamapadena yathārutato, sāmatthiyato ca pakāsitaṃ. Phalaṃ pana ñāṇappahānaānubhāvarūpakāyasampadāvasena catubbidhaṃ . Tattha sabbaññutañāṇapadaṭṭhānaṃ maggañāṇaṃ, tammūlakāni ca dasabalādiñāṇāni ñāṇasampadā, savāsanasakalasaṃkilesānamaccantamanuppādadhammatāpādanaṃ pahānasampadā, yathicchitanipphādane ādhipaccaṃ ānubhāvasampadā, sakalalokanayanābhisekabhūtā pana lakkhaṇānubyañjanapaṭimaṇḍitā attabhāvasampatti rūpakāyasampadā. Tāsu ñāṇappahānasampadā dutiyapadena, saccapaṭivedhatthena ca sugatasaddena pakāsitā, ānubhāvasampadā tatiyapadena, rūpakāyasampadā sobhanakāyagamanatthena sugatasaddena lakkhaṇānubyañjanapāripūriyā vinā tadabhāvato. Yathāvuttā duvidhāpi parahitapaṭipatti sattūpakārasampadā, sā pana sammā gadanatthena sugatasaddena pakāsitāti veditabbā.

我來幫你翻譯這段巴利文： 因為導向各趣的業煩惱在大菩提樹下以最上道斷除,所以世尊不攝在各趣中,因此世尊完全解脫一切有、生、趣、識住、有情居、有情類。或者雖然以有餘依涅槃界也解脫彼趣,但這已含攝在"慧光破除癡暗"中,所以應知以此句讚歎無餘依涅槃界。 此中以自利圓滿、利他行兩種方式作世尊的讚歎。其中證得無障礙智、連隨眠一切斷除煩惱、證得無餘依涅槃為自利圓滿,而心不顧利養恭敬等而行導向出離一切苦的說法,對提婆達多等敵對有情也常有利益意樂,等待所化有情智慧成熟時機為意樂上的利他行。那以意樂和加行二種,自利圓滿三種,在此偈中隨宜顯示。因為以"悲心清涼"顯示意樂上的利他行,以善說義的善逝字顯示加行上的利他行。以"慧光破除癡暗離趣"和以通達四諦義的善逝字顯示三種自利圓滿,以其餘義及"天人世間師"顯示一切自利圓滿和利他行。 或者以因、果、有情利益三種方式作讚歎。其中因是具足大悲和積集菩提資糧,這兩者都由第一句依文句和意義而顯示。果則以智、斷、威力、色身圓滿四種。其中一切知智基礎的道智和以它為根本的十力等智為智圓滿,令連隨眠一切煩惱成為究竟不生法性為斷圓滿,對如所欲成就有自在為威力圓滿,成為一切世間眼目灌頂的具相好莊嚴自體成就為色身圓滿。其中以第二句和以通達諦義的善逝字顯示智斷圓滿,以第三句顯示威力圓滿,以善妙身行義的善逝字顯示色身圓滿,因為無相好圓滿則無彼。如所說二種利他行為有情利益圓滿,應知以善說義的善逝字顯示它。

Apica imāya gāthāya sammāsambodhi tammūla – tappaṭipattiyādayo aneke buddhaguṇā ācariyena pakāsitā honti. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpanaṃ. Kathaṃ? 『『Karuṇāsītalahadaya』』nti hi etena sammāsambodhiyā mūlaṃ dasseti . Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhimadhigatoti karuṇā sammāsambodhiyā mūlaṃ. 『『Paññāpajjotavihatamohatama』』nti etena sammāsambodhiṃ dasseti. Sabbaññutañāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ 『『sammāsambodhī』』ti vuccati. Sammā gamanatthena sugatasaddena sammāsambodhiyā paṭipattiṃ dasseti līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogasassatucchedābhinivesādiantadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato, itarehi sammāsambodhiyā padhānāppadhānappabhedaṃ payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇañhettha padhānaṃ, tadaññamappadhānaṃ. Tesu ca padhānena payojanena parahitapaṭipattiṃ dasseti, itarena attahitasampattiṃ, tadubhayena ca attahitapaṭipannādīsu catūsu puggalesu bhagavato catutthapuggalabhāvaṃ pakāseti. Tena ca anuttaraṃ dakkhiṇeyyabhāvaṃ, uttamañca vandanīyabhāvaṃ, attano ca vandanāya khettaṅgatabhāvaṃ vibhāveti.

我來 助你翻譯這段巴利文： 而且在此偈中阿阇黎顯示了正等覺、其根本、其行道等許多佛功德。因為這是阿阇黎們的本性,即是以任何方式顯示其他義。如何?以"悲心清涼"顯示正等覺的根本。因為世尊被大悲催促內心而爲了從輪迴泥中拔濟眾生而作發願,次第圓滿諸波羅蜜,證得無上正等覺,所以悲是正等覺的根本。以"慧光破除癡暗"顯示正等覺。因為以一切知智為基礎的最上道智,以最上道智為基礎的一切知智稱為"正等覺"。以善去義的善逝字顯示正等覺的行道,因為顯示由遠離懈怠、掉舉、住著、精進、欲樂、苦行、常見、斷見執著等兩邊,為悲慧所攝的中道行,以其他顯示正等覺的主要非主要差別利益。因為此中從輪迴大瀑救度眾生為主要,其他為非主要。其中以主要利益顯示利他行,以其他顯示自利圓滿,以二者顯示世尊在自利行等四種人中為第四種人。由此明示無上應供性、最上可禮拜性,和自己禮敬的成就福田性。

Apica karuṇāggahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato sabbalokiyaguṇasampatti dassitā, paññāggahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho hi attho 『『sanarāmaralokagaru』』ntiādinā vipañcīyatīti. Karuṇāggahaṇena ca nirupakkilesamupagamanaṃ dasseti, paññāggahaṇena apagamanaṃ. Tathā karuṇāggahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti lokavohāravisayattā karuṇāya, paññāggahaṇena lokasamaññāya anatidhāvanaṃ. Sabhāvānavabodhena hi dhammānaṃ sabhāvaṃ atidhāvitvā sattādiparāmasanaṃ hoti. Tathā karuṇāggahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāggahaṇena tīsu kālesu appaṭihatañāṇaṃ, catusaccañāṇaṃ, catupaṭisambhidāñāṇaṃ, catuvesārajjañāṇaṃ, karuṇāggahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesāsādhāraṇañāṇāni, cha abhiññā, aṭṭhasu parisāsu akampanañāṇāni, dasa balāni, cuddasa buddhaguṇā, soḷasa ñāṇacariyā, aṭṭhārasa buddhadhammā, catucattārīsa ñāṇavatthūni, sattasattati ñāṇavatthūnīti evamādīnaṃ anekesaṃ paññāpabhedānaṃ vasena ñāṇacāraṃ dasseti. Tathā karuṇāggahaṇena caraṇasampattiṃ, paññāggahaṇena vijjāsampattiṃ. Karuṇāggahaṇena attādhipatitā, paññāggahaṇena dhammādhipatitā. Karuṇāggahaṇena lokanāthabhāvo, paññāggahaṇena attanāthabhāvo. Tathā karuṇāggahaṇena pubbakārībhāvo, paññāggahaṇena kataññutā. Karuṇāggahaṇena aparantapatā, paññāggahaṇena anattantapatā. Karuṇāggahaṇena vā buddhakaradhammasiddhi, paññāggahaṇena buddhabhāvasiddhi. Tathā karuṇāggahaṇena parasantāraṇaṃ, paññāggahaṇena attasantāraṇaṃ. Tathā karuṇāggahaṇena sabbasattesu anuggahacittatā, paññāggahaṇena sabbadhammesu virattacittatā dassitā hoti sabbesañca buddhaguṇānaṃ karuṇā ādi tannidānabhāvato, paññā pariyosānaṃ tato uttari karaṇīyābhāvato. Iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāggahaṇena sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti, paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti evampi ādimajjhapariyosānakalyāṇā sabbe buddhaguṇā dassitā honti nayato dassitattā. Eso eva hi niravasesato buddhaguṇānaṃ dassanupāyo, yadidaṃ nayaggāhaṇaṃ, aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –

『『Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno.

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā』』ti.

Teneva ca āyasmatā sāriputtattherenāpi buddhaguṇaparicchedanaṃ pati bhagavatā anuyuttena 『『no hetaṃ bhante』』ti paṭikkhipitvā 『『api ca me bhante dhammanvayo vidito』』ti sampasādanīyasutte vuttaṃ.

我來幫你翻譯這段巴利文： 而且以取悲顯示達到世間廣大性不共功德,故顯示一切世間功德圓滿,以取慧顯示以一切知智為基礎的道智,故顯示一切出世間功德圓滿。因為由取此二者成就的義被"有人天世間師"等詳說。以取悲顯示無染污趣向,以取慧顯示離去。如是以取悲顯示世尊隨順世間共許而轉,因為悲是世間言說境界,以取慧顯示不超越世間共許。因為由不了知法的自性而超越法的自性則有執取有情等。如是以取悲顯示住大悲定,以取慧顯示三時無礙智、四諦智、四無礙解智、四無畏智,以取悲攝取大悲定智而顯示其餘不共智、六神通、在八眾中不動智、十力、十四佛功德、十六智行、十八佛法、四十四智事、七十七智事等如是許多慧差別的智行。如是以取悲顯示行圓滿,以取慧顯示明圓滿。以取悲顯示自增上性,以取慧顯示法增上性。以取悲顯示世間救主性,以取慧顯示自救主性。如是以取悲顯示先行性,以取慧顯示知恩性。以取悲顯示不惱害他,以取慧顯示不惱害自。或以取悲顯示佛道法成就,以取慧顯示佛性成就。如是以取悲顯示救度他,以取慧顯示救度自。如是以取悲顯示對一切眾生的攝受心性,以取慧顯示對一切法的離染心性,因為悲是一切佛功德之始由是其因,慧是其終因無更上所作。如是由顯示始終而顯示一切佛功德。如是以取悲顯示以戒蘊為先的定蘊,因為戒以悲為因由此轉起離殺生等,它與三禪相應,以慧語顯示慧蘊。而戒是一切佛功德之初,定在中,慧在終,如是也由顯示方法而顯示初中后善的一切佛功德。因為這就是顯示無餘佛功德之方便,即是取方法,否則誰能夠逐句無餘地顯示世尊功德。因此說： "即使佛說佛功德,整劫不說余他事, 劫盡于長遠中間,如來功德不能盡。" 因此具壽舍利弗長老也被世尊詢問限量佛功德時否定說"不然,世尊",而說"但是,世尊,我知法類"如在自信經中所說。

Evaṃ saṅkhepena sakalasabbaññuguṇehi bhagavato thomanāpubbaṅgamaṃ paṇāmaṃ katvā idāni saddhammassāpi thomanāpubbaṅgamaṃ paṇāmaṃ karonto 『『buddhopī』』tiādimāha. Tatthāyaṃ saha padasambandhena saṅkhepattho – yathāvuttavividhaguṇagaṇasamannāgato buddhopi yaṃ ariyamaggasaṅkhātaṃ dhammaṃ, saha pubbabhāgapaṭipattidhammena vā ariyamaggabhūtaṃ dhammaṃ bhāvetvā ceva yaṃ phalanibbānasaṅkhātaṃ dhammaṃ, pariyattidhammapaṭipattidhammehi vā saha phalanibbānabhūtaṃ dhammaṃ sacchikatvā ca sammāsambodhisaṅkhātaṃ buddhabhāvamupagato, vītamalamanuttaraṃ taṃ dhammampi vandeti.

Tattha buddhasaddassa tāva 『『bujjhitā saccānīti buddho. Bodhetā pajāyāti buddho』』tiādinā niddesanayena attho veditabbo. Atha vā aggamaggañāṇādhigamena savāsanāya sammohaniddāya accantavigamanato, aparimitaguṇagaṇālaṅkatasabbaññutaññāṇappattiyā vikasitabhāvato ca buddhavāti buddho jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvāgahaṇato kammavacanicchāyābhāvena avagamanatthavasena kattuniddesova labbhati, tasmā buddhavāti buddhotipi vattabbo. Padesaggahaṇe hi asati gahetabbassa nippadesatāva viññāyati yathā 『『dikkhito na dadātī』』ti. Evañca katvā kammavisesānapekkhā kattari eva buddhasaddasiddhi veditabbā, atthato pana pāramitāparibhāvito sayambhuñāṇena saha vāsanāya vihataviddhastaniravasesakilesomahākaruṇāsabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho, yathāha –

『『Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva』』nti (mahāni. 192; cūḷani. 97; paṭi. ma. 161).

Apisaddo sambhāvane, tena evaṃ guṇavisesayutto sopi nāma bhagavā īdisaṃ dhammaṃ bhāvetvā, sacchikatvā ca buddhabhāvamupagato, kā nāma kathā aññesaṃ sāvakādibhāvamupagamaneti dhamme sambhāvanaṃ dīpeti. Buddhabhāvanti sammāsambodhiṃ. Yena hi nimittabhūtena sabbaññutaññāṇapadaṭṭhānena aggamaggañāṇena, aggamaggañāṇapadaṭṭhānena ca sabbaññutaññāṇena bhagavati 『『buddho』』ti nāmaṃ, tadārammaṇañca ñāṇaṃ pavattati, tamevidha 『『bhāvo』』ti vuccati. Bhavanti buddhisaddā etenāti hi bhāvo. Tathā hi vadanti –

『『Yena yena nimittena, buddhi saddo ca vattate;

Taṃtaṃnimittakaṃ bhāvapaccayehi udīrita』』nti.

我來幫你翻譯這段巴利文： 如是略以一切知者諸功德對世尊作以讚歎為前導的禮敬后,現在要作以讚歎為前導對正法的禮敬而說"即使佛"等。其中與詞的結合的略義如下 - 具足如上所說種種功德群的佛也修習稱為聖道的法,或與前分行道法一起的成為聖道的法,以及作證稱為果涅槃的法,或與教法行法一起的成為果涅槃的法,而達到稱為正等覺的佛性,也禮敬那離垢無上之法。 其中佛字的義首先應以"覺悟諸諦為佛,令眾覺悟為佛"等義釋書方法了知。或者由證得最上道智而究竟離去連隨眠的愚癡睡眠,由得到無量功德群莊嚴的一切知智而開敷為佛,依覺醒、開敷義。或者由無任何所知法不覺悟,由不取所知差別為業性,由無慾求業說而依了知義只得施設為作者,所以應說覺者為佛。因為無部分取則了知應取無餘,如"受戒者不施"。如是應知不期待業差別而只在作者成就佛字,但從義理說佛是被波羅蜜所熏修、以自覺智連隨眠破壞粉碎無餘煩惱、具足大悲一切知智等無量功德群的蘊相續,如說： "佛是彼世尊,自覺無師,於前未聞諸法自證諸諦,於此得一切知性,于諸力得自在。" api字是殊勝,由此顯示法的殊勝:即具如是功德差別的世尊也修習、作證如此法而達到佛性,何況他人達到聲聞等性。佛性即正等覺。因為以作為因相的以一切知智為基礎的最上道智,以最上道智為基礎的一切知智,於世尊運轉"佛"之名,緣它的智運轉,這裡說它為"性"。因為由此運轉覺、語故為性。因此說： "由任何因相,覺與語運轉, 說彼彼因相,以性為緣。"

Bhāvetvāti uppādetvā, vaḍḍhetvā vā. Sacchikatvāti paccakkhaṃ katvā. Ceva-saddo ca-saddo ca tadubhayattha samuccaye. Tena hi saddadvayena na kevalaṃ bhagavā dhammassa bhāvanāmattena buddhabhāvamupagato, nāpi sacchikiriyāmattena, atha kho tadubhayenevāti samuccinoti. Upagatoti patto, adhigatoti attho. Etassa 『『buddhabhāva』』nti padena sambandho. Vītamalanti ettha virahavasena eti pavattatīti vīto, malato vīto, vītaṃ vā malaṃ yassāti vītamalo, taṃ vītamalaṃ. 『『Gatamala』』ntipi pāṭho dissati, evaṃ sati saupasaggo viya anupasaggopi gatasaddo virahatthavācako veditabbo dhātūnamanekatthattā. Gacchati apagacchatīti hi gato, dhammo . Gataṃ vā malaṃ, purimanayena samāso. Anuttaranti uttaravirahitaṃ. Yathānusiṭṭhaṃ paṭipajjamāne apāyato, saṃsārato ca apatamāne katvā dhāretīti dhammo, navavidho lokuttaradhammo. Tappakāsanattā, sacchikiriyāsammasanapariyāyassa ca labbhamānattā pariyattidhammopi idha saṅgahito . Tathā hi 『『abhidhammanayasamuddaṃ adhigacchi, tīṇi piṭakāni sammasī』』ti ca aṭṭhakathāyaṃ vuttaṃ, tathā 『『yaṃ dhammaṃ bhāvetvā sacchikatvā』』ti ca vuttattā bhāvanāsacchikiriyāyogyatāya buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāgaadhisīlasikkhādayopi idha saṅgahitāti veditabbā. Tāpi hi vigatapaṭipakkhatāya vītamalā, anaññasādhāraṇatāya anuttarā ca. Kathaṃ pana tā bhāvetvā, sacchikatvā ca bhagavā buddhabhāvamupagatoti? Vuccate – sattānañhi saṃsāravaṭṭadukkhanissaraṇāya [nissaraṇatthāya (paṇṇāsa ṭī.) nissaraṇe (katthaci)] katamahābhinīhāro mahākaruṇādhivāsanapesalajjhāsayo paññāvisesapariyodātanimmalānaṃ dānadamasaññamādīnaṃ uttamadhammānaṃ kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesaṃ bhāvanāsacchikiriyāhi kammādīsu adhigatavasībhāvo acchariyācinteyyamahānubhāvo adhisīlādhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhisaṅkhātaṃ buddhabhāvamupagatoti.

我來 助你翻譯這段巴利文： "修習"為生起或增長。"作證"為現證。ceva字和ca字二者都是總括。因為以此二字不僅世尊不只由修習法而達到佛性,也不只由作證,而是由二者而總括。"達到"為得到、證得之義,此與"佛性"字相連。"離垢"中,以離去而轉起為離,從垢離,或離去垢者為離垢,那個離垢。也見"去垢"的讀法,如是應知有字首和無字首的去字都表示離去義,因為詞根有多義。因為去、離去為去,法。或去了垢,如前方法複合。"無上"為無更上。因為令隨教而行者不墮惡趣和輪迴而持為法,九種出世間法。由顯示它,由得到作證、思惟同義詞,教法也此中攝取。如是在註釋中說"通達阿毗達摩理海,思惟三藏",如是由說"修習、作證彼法"故,應知由適合修習、作證性,與成為佛道法的諸波羅蜜一起的前分增上戒學等也此中攝取。因為它們由離對治性為離垢,由不共他性為無上。但如何修習、作證彼而世尊達到佛性?說 - 因為為眾生出離輪迴苦而作大發愿、以大悲忍耐純凈意樂,對由慧殊勝清凈潔凈的佈施、調伏、自製等最上諸法,於四阿僧祇十萬劫中恭敬、相續、無餘地以修習、作證於業等得自在,有不可思議大威力,達到增上戒增上心的最上究竟波羅蜜的世尊,于緣起以二十四俱胝十萬門發大金剛智,達到稱為無上正等覺的佛性。

Imāya pana gāthāya vijjāvimuttisampadādīhi anekehi guṇehi yathārahaṃ saddhammaṃ thometi. Kathaṃ? Ettha hi 『『bhāvetvā』』ti etena vijjāsampadāya thometi, 『『sacchikatvā』』ti etena vimuttisampadāya. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Atha vā paṭhamena khayañāṇabhāvena, dutiyena anuppādañāṇabhāvena. Paṭhamena vā vijjūpamatāya, dutiyena vajirūpamatāya. Paṭhamena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nissaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā 『『yaṃ dhammaṃ bhāvetvā buddhabhāvaṃ upagato』』ti etena svākkhātatāya dhammaṃ thometi, 『『sacchikatvā』』ti etena sandiṭṭhikatāya. Tathā paṭhamena akālikatāya, dutiyena ehipassikatāya. Paṭhamena vā opaneyyikatāya, dutiyena paccattaṃveditabbatāya. Paṭhamena vā saha pubbabhāgasīlādīhi sekkhehi sīlasamādhipaññākkhandhehi , dutiyena saha asaṅkhatadhātuyā asekkhehi dhammaṃ thometi.

『『Vītamala』』nti iminā pana saṃkilesābhāvadīpanena visuddhatāya dhammaṃ thometi, 『『anuttara』』nti etena aññassa visiṭṭhassa abhāvadīpanena paripuṇṇatāya. Paṭhamena vā pahānasampadāya, dutiyena sabhāvasampadāya. Paṭhamena vā bhāvanāphalayogyatāya. Bhāvanāguṇena hi so saṃkilesamalasamugghātako, tasmānena bhāvanākiriyāya phalamāha. Dutiyena sacchikiriyāphalayogyatāya. Taduttarikaraṇīyābhāvato hi anaññasādhāraṇatāya anuttarabhāvo sacchikiriyānibbattito, tasmānena sacchikiriyāphalamāhāti.

我來幫你翻譯這段巴利文： 以此偈以明解脫圓滿等許多功德隨宜讚歎正法。如何?此中以"修習"讚歎明圓滿,以"作證"讚歎解脫圓滿。如是以第一讚嘆禪圓滿,以第二讚歎解脫圓滿。或以第一讚嘆定圓滿,以第二讚歎等至圓滿。或者以第一讚嘆盡智性,以第二讚歎無生智性。或以第一讚嘆如電喻性,以第二讚歎如金剛喻性。或以第一讚嘆離欲圓滿,以第二讚歎滅圓滿。如是以第一讚嘆出離性,以第二讚歎出脫性。或以第一讚嘆因性,以第二讚歎無為性。或以第一讚嘆見性,以第二讚歎遠離性。或以第一讚嘆增上性,以第二讚歎不死性而讚歎法。或者以"修習彼法而達到佛性"讚歎善說性,以"作證"讚歎現見性。如是以第一讚嘆無時性,以第二讚歎來見性。或以第一讚嘆引導性,以第二讚歎各自證知性。或以第一與前分戒等有學戒定慧蘊,以第二與無為界無學而讚歎法。 以"離垢"此顯示無染污而讚歎清凈性,以"無上"此顯示無他殊勝而讚歎圓滿性。或以第一讚嘆斷圓滿,以第二讚歎自性圓滿。或以第一讚嘆修習果適應性,因為它由修習功德而除滅染污垢,所以說它為修習作用的果。以第二讚歎作證果適應性,因為由無更上所作而由不共他性成為無上性是由作證而生,所以說它為作證的果。

Evaṃ saṅkhepeneva sabbasaddhammaguṇehi saddhammassāpi thomanāpubbaṅgamaṃ paṇāmaṃ katvā idāni ariyasaṅghassāpi thomanāpubbaṅgamaṃ paṇāmaṃ karonto 『『sugatassa orasāna』』ntiādimāha. Tattha sugatassāti sambandhaniddeso, 『『puttāna』』nti etena sambajjhitabbo. Urasi bhavā, jātā, saṃvuddhā vā orasā, attajo khettajo antevāsiko dinnakoti catubbidhesu puttesu attajā, taṃsarikkhatāya pana ariyapuggalā 『『orasā』』ti vuccanti. Yathā hi manussānaṃ orasaputtā attajātatāya pitusantakassa dāyajjassa visesabhāgino honti, evametepi saddhammasavanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa dhammaratanassa ca dāyajjassa visesabhāginoti. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā, okkantā ca ariyasāvakā bhagavato ure vāyāmajanitābhijātatāya sadisakappanamantarena nippariyāyeneva 『『orasā』』ti vattabbatamarahanti. Tathā hi te bhagavatā āsayānusayacariyādhimuttiādiolokanena, vajjānucintanena ca hadaye katvā vajjato nivāretvā anavajje patiṭṭhāpentena sīlādidhammasarīraposanena saṃvaḍḍhāpitā. Yathāha bhagavā itivuttake 『『ahamasmi bhikkhave brāhmaṇo…pe… tassa me tumhe puttā orasā mukhato jātā』』tiādi (itivu. 100). Nanu sāvakadesitāpi desanā ariyabhāvāvahāti? Saccaṃ, sā pana tammūlikattā, lakkhaṇādivisesābhāvato ca 『『bhagavato dhammadesanā』』 icceva saṅkhyaṃ gatā, tasmā bhagavato orasaputtabhāvoyeva tesaṃ vattabboti, etena catubbidhesu puttesu ariyasaṅghassa attajaputtabhāvaṃ dasseti. Attano kulaṃ punenti sodhenti, mātāpitūnaṃ vā hadayaṃ pūrentīti puttā, attajādayo. Ariyā pana dhammatantivisodhanena, dhammānudhammapaṭipattiyā cittārādhanena ca tappaṭibhāgatāya bhagavato puttā nāma, tesaṃ. Tassa 『『samūha』』nti padena sambandho.

Saṃkilesanimittaṃ hutvā guṇaṃ māreti vibādhatīti māro, devaputtamāro. Sināti pare bandhati etāyāti senā, mārassa senā tathā, mārañca mārasenañca mathenti vilothentīti mārasenamathanā, tesaṃ. 『『Māramārasenamathanāna』』nti hi vattabbepi ekadesasarūpekasesavasena evaṃ vuttaṃ. Mārasaddasannidhānena vā senāsaddena mārasenā gahetabbā, gāthābandhavasena cettha rasso. 『『Mārasenamaddanāna』』ntipi katthaci pāṭho, so ayuttova ariyājātikattā imissā gāthāya. Nanu ca ariyasāvakānaṃ maggādhigamasamaye bhagavato viya tadantarāyakaraṇatthaṃ devaputtamāro vā mārasenā vā na apasādeti, atha kasmā evaṃ vuttanti? Apasādetabbabhāvakāraṇassa vimathitattā. Tesañhi apasādetabbatāya kāraṇe saṃkilese vimathite tepi vimathitā nāma hontīti. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassāpi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo idha 『『mārasenā』』ti vuccati yathāha bhagavā –

『『Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

Pañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo.

Lābho siloko sakkāro,

Micchāladdho ca yo yaso;

Yo cattānaṃ samukkaṃse,

Pare ca avajānati.

我來幫你翻譯這段巴利文： 如是略以一切正法功德作以讚歎為前導對正法的禮敬后，現在要作以讚歎為前導對聖僧的禮敬而說"善逝親生"等。其中"善逝的"是關係詞，應與"諸子"相連。生於胸中、出生、或長養為親生，在親生、田生、弟子、養子四種子中為親生，而以相似彼故聖人稱為"親生"。因為如人的親生子由親生性而特別得父所有的遺產，如是這些也由聞正法后以聖生而生故特別得世尊所有的解脫樂和法寶遺產。或者由世尊說法威力而入、已入聖地的聖弟子們，由胸中精進所生殊勝性的相似想而無比喻地應說為"親生"。因為他們被世尊以觀察意樂、隨眠、行、勝解等，以及思維過失而置於心中，使離過失而住無過，以養育戒等法身而長養。如世尊在《如是語》中說："諸比丘，我是婆羅門...你們是我的親生子，從口所生"等。難道聲聞說的說法不也能帶來聖性嗎？是的，但那由以彼為根本，由無相等殊勝性而稱為"世尊說法"，所以應說他們只是世尊的親生子，由此顯示在四種子中聖僧是親生子性。凈化自己種姓，或滿足父母心為子，即親生等。而聖者以凈化法統，以法隨法行令心歡喜而以相似彼性為世尊之子，彼等的。彼與"眾"字相連。 成為染污因而殺害、障礙功德為魔，即天子魔。以此束縛他人為軍，魔軍如是，破壞、摧毀魔和魔軍為破魔軍者，彼等的。因為應說"破魔和魔軍者"也由一分體一省略而如是說。或由魔字鄰近，以軍字應取魔軍，此中由偈頌結構而短。某處也有"摧魔軍者"的讀法，那不適合此偈的聖性。難道聖弟子在證道時天子魔或魔軍不像對世尊那樣作障礙而降伏嗎？那為何如是說？由破壞可降伏性的原因。因為破壞彼等可降伏性的原因染污，彼等也名為破壞。或者如蘊魔、行魔，天子魔也在殺害功德上成為助伴性，所以煩惱力軍在此稱為"魔軍"，如世尊說： "欲為汝第一軍，第二說厭離， 第三飢渴汝軍，第四說為愛。 第五昏沉睡眠，第六說畏懼， 第七疑惑汝軍，第八慢強直。 利養名聞恭敬， 邪得諸名聲， 誰自高舉己， 輕蔑諸他人。"

Esā namuci te senā, kaṇhassābhippahārinī;

Na naṃ asūro jināti, jetvā ca labhate sukha』』nti. (su. ni. 438; mahāni. 28; cūḷani. 47);

Sā ca tehi ariyasāvakehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇapaharaṇīhi odhiso mathitā, viddhaṃsitā, vihatā ca, tasmā 『『mārasenamathanā』』ti vuccanti. Vilothanañcettha viddhaṃsanaṃ, vihananaṃ vā. Apica khandhābhisaṅkhāramaccudevaputtamārānaṃ tesaṃ sahāyabhāvūpagamanatāya senāsaṅkhātassa kilesamārassa ca mathanato 『『mārasenamathanā』』tipi attho gahetabbo. Evañca sati pañcamāranimmathanabhāvena attho paripuṇṇo hoti. Ariyasāvakāpi hi samudayappahānapariññāvasena khandhamāraṃ, sahāyavekallakaraṇena sabbathā, appavattikaraṇena ca abhisaṅkhāramāraṃ, balavidhamanavisayātikkamanavasena maccumāraṃ, devaputtamārañca samucchedappahānavasena sabbaso appavattikaraṇena kilesamāraṃ mathentīti, iminā pana tesaṃ orasaputtabhāve kāraṇaṃ, tīsu puttesu ca anujātataṃ dasseti. Mārasenamathanatāya hi te bhagavato orasaputtā, anujātā cāti.

Aṭṭhannanti gaṇanaparicchedo, tenasatipi tesaṃ taṃtaṃbhedena anekasatasahassasaṅkhyābhede ariyabhāvakaramaggaphaladhammabhedena imaṃ gaṇanaparicchedaṃ nātivattanti maggaṭṭhaphalaṭṭhabhāvānativattanatoti dasseti. Pi-saddo, api-saddo vā padalīḷādinā kāraṇena aṭṭhāne payutto, so 『『ariyasaṅgha』』nti ettha yojetabbo, tena na kevalaṃ buddhadhammeyeva, atha kho ariyasaṅghampīti sampiṇḍeti. Yadipi avayavavinimutto samudāyo nāma koci natthi avayavaṃ upādāya samudāyassa vattabbattā, aviññāyamānasamudāyaṃ pana viññāyamānasamudāyena visesitumarahatīti āha 『『aṭṭhannampi samūha』』nti, etena 『『ariyasaṅgha』』nti ettha na yena kenaci saṇṭhānādinā, kāyasāmaggiyā vā samudāyabhāvo, api tu maggaṭṭhaphalaṭṭhabhāvenevāti viseseti. Avayavameva sampiṇḍetvā ūhitabbo vitakketabbo, saṃūhanitabbo vā saṅghaṭitabboti samūho, soyeva samoho vacanasiliṭṭhatādinā. Dvidhāpi hi pāṭho yujjati. Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā niruttinayena . Atha vā sadevakena lokena saraṇanti araṇīyato upagantabbato, upagatānañca tadatthasiddhito ariyā, diṭṭhisīlasāmaññena saṃhato, samaggaṃ vā kammaṃ samudāyavasena samupagatoti saṅgho, ariyānaṃ saṅgho, ariyo ca so saṅgho ca yathāvuttanayenāti vā ariyasaṅgho, taṃ ariyasaṅghaṃ. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva 『『sirasā vande』』ti vuttaṃ. Avassañcāyamattho sampaṭicchitabbo vinayaṭṭhakathādīsupi (pārā. aṭṭha. ganthārambhakathā) tathā vuttattā. Keci pana purimagāthāsupi taṃ padamānetvā yojenti, tadayuttameva ratanattayassa asādhāraṇaguṇappakāsanaṭṭhānattā, yathāvuttakāraṇassa ca sabbesampi saṃvaṇṇanākārānamadhippetattāti.

我來幫你翻譯這段巴利文： "此為汝惡魔軍，黑者之打擊者， 不勇者不能勝，勝已得安樂"。 彼等聖弟子以念、擇法、精進、止等功德武器完全破壞、粉碎、打敗有一千五百種或無量種的煩惱軍,所以稱為"破魔軍者"。此中粉碎即破壞或打敗。又由成為蘊魔、行魔、死魔、天子魔的助伴性,由破壞稱為軍的煩惱魔,"破魔軍者"也應取此義。如是則以破五魔性而義成圓滿。因為聖弟子也以斷集遍知而破蘊魔,以令助伴不完全而一切破行魔,以破壞力和超越境而破死魔和天子魔,以斷除斷而一切令不生起而破煩惱魔,由此顯示他們是親生子性的原因,及在三種子中是隨生性。因為由破魔軍性他們是世尊的親生子和隨生子。 "八"為數量限定,由此顯示雖彼等以彼彼差別有幾十萬數量差別,由作聖性的道果法差別而不超過此數量限定,因為不超過道者果者性。pi字或api字由文詞等原因置於非處,彼應結合于"聖僧",由此不僅佛法,也總括聖僧。雖然無離部分的總體,因為依部分而說總體,但應以所知總體區別未知總體,故說"八眾",由此區別"聖僧"中不是由任何形狀等或身和合的總體性,而是由道者果者性。應集合、思惟或結合部分為總體,即眾,由語言流暢等也即是眾。因為兩種讀法都適合。由遠離煩惱,不行非理,及行於理而為聖,依語源法則。或由應被天界世間趨向為歸依,及已趨向者成就彼義為聖,由見戒共而和合,或和合業由總體而共得為僧,聖者之僧,及彼是聖亦是僧如前說方法為聖僧,彼聖僧。由於世尊之後佛法寶的證得也依于僧寶,為顯示聖僧的大益而此處說"頭面禮"。此義應必定接受,因為在律注等中也如是說。某些人也在前偈取彼字而結合,彼不適合,因為是顯示三寶不共功德處,及如說原因為一切註釋者所意趨。

Imāya pana gāthāya ariyasaṅghassa pabhavasampadā pahānasampadādayo aneke guṇā dassitā honti. Kathaṃ? 『『Sugatassa orasānaṃ puttāna』』nti hi etena ariyasaṅghassa pabhavasampadaṃ dasseti sammāsambuddhapabhavatādīpanato. 『『Mārasenamathanāna』』nti etena pahānasampadaṃ sakalasaṃkilesappahānadīpanato. 『『Aṭṭhannampi samūha』』nti etena ñāṇasampadaṃ maggaṭṭhaphalaṭṭhabhāvadīpanato . 『『Ariyasaṅgha』』nti etena sabhāvasampadaṃ sabbasaṅghānaṃ aggabhāvadīpanato. Atha vā 『『sugatassa orasānaṃ puttāna』』nti ariyasaṅghassa visuddhanissayabhāvadīpanaṃ. 『『Mārasenamathanāna』』nti sammāujuñāyasāmīcipaṭipannabhāvadīpanaṃ. 『『Aṭṭhannampi samūha』』nti āhuneyyādibhāvadīpanaṃ. 『『Ariyasaṅgha』』nti anuttarapuññakkhettabhāvadīpanaṃ. Tathā 『『sugatassa orasānaṃ puttāna』』nti etena ariyasaṅghassa lokuttarasaraṇagamanasabbhāvaṃ dasseti. Lokuttarasaraṇagamanena hi te bhagavato orasaputtā jātā. 『『Mārasenamathanāna』nti etena abhinīhārasampadāsiddhaṃ pubbabhāgasammāpaṭipattiṃ dasseti. Katābhinīhārā hi sammāpaṭipannā māraṃ, mārasenaṃ vā abhivijinanti. 『『Aṭṭhannampi samūha』』nti etena viddhastavipakkhe sekkhāsekkhadhamme dasseti puggalādhiṭṭhānena maggaphaladhammānaṃ dassitattā. 『『Ariyasaṅgha』』nti etena aggadakkhiṇeyyabhāvaṃ dasseti anuttarapuññakkhettabhāvassa dassitattā. Saraṇagamanañca sāvakānaṃ sabbaguṇassa ādi, sapubbabhāgapaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānantiādimajjhapariyosānakalyāṇā saṅkhepato sabbepi ariyasaṅghaguṇā dassitā hontīti.

Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃ nipaccakāraṃ yathādhippetapayojane pariṇāmento 『『iti me』』tiādimāha. Tattha iti-saddo nidassane. Tena gāthāttayena yathāvuttanayaṃ nidasseti. Meti attānaṃ karaṇavacanena kattubhāvena niddisati. Tassa 『『yaṃ puññaṃ mayā laddha』』nti pāṭhasesena sambandho, sampadānaniddeso vā eso, 『『atthī』』ti pāṭhaseso, sāminiddeso vā 『『yaṃ mama puññaṃ vandanāmaya』』nti. Pasīdīyate pasannā, tādisā mati paññā, cittaṃ vā yassāti pasannamati, aññapadaliṅgappadhānattā imassa samāsapadassa 『『pasannamatino』』ti vuttaṃ. Ratiṃ nayati, janeti, vahatīti vā ratanaṃ, sattavidhaṃ, dasavidhaṃ vā ratanaṃ, tamiva imānīti neruttikā. Sadisakappanamaññatra pana yathāvuttavacanattheneva buddhādīnaṃ ratanabhāvo yujjati. Tesañhi 『『itipi so bhagavā』』tiādinā (dī. ni. 1.157, 255) yathābhūtaguṇe āvajjantassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –

『『Yasmiṃ mahānāma samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na moha…pe… ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana mahānāma ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī』』tiādi (a. ni. 6.10; 11.11).

Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ aṭṭhakathāsu –

『『Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī』』ti. (khu. pā. aṭṭha. 6.3; udāna. aṭṭha. 47; dī. ni. aṭṭha. 2.33; su. ni.

我來幫你翻譯這段巴利文： 以此偈顯示聖僧的起源圓滿、斷圓滿等許多功德。如何?因為以"善逝親生諸子"顯示聖僧的起源圓滿,因顯示由正等覺而起。以"破魔軍者"顯示斷圓滿,因顯示斷一切染污。以"八眾"顯示智圓滿,因顯示道者果者性。以"聖僧"顯示自性圓滿,因顯示一切僧眾中最上性。或者"善逝親生諸子"顯示清凈依止性。"破魔軍者"顯示正直如理行性。"八眾"顯示應供養等性。"聖僧"顯示無上福田性。如是以"善逝親生諸子"顯示聖僧有出世間歸依。因為由出世間歸依他們成為世尊親生子。以"破魔軍者"顯示由發願圓滿成就的前分正行。因為已發願的正行者勝魔和魔軍。以"八眾"顯示已破對治的有學無學法,因為依人顯示道果法。以"聖僧"顯示最上應供養性,因為顯示無上福田性。而歸依是弟子一切功德之始,有前分道的有學戒蘊等在中,無學戒蘊等在終,如是略顯示初中后善的一切聖僧功德。 如是以三偈略以讚歎一切功德而禮敬三寶后,現在將此敬禮迴向所欲目的而說"如是我"等。其中iti字為顯示。由此顯示三偈如前說方法。我以作格詞表示為作者。彼與"我所得功德"補充讀法相連,或此為與格詞,補充"有",或為屬格詞"我的禮敬所生功德"。信樂為信,如是智慧或心者為信心者,由此複合詞以其他詞為主而說"信心者的"。引導、生起或運載喜悅為寶,七寶或十寶,如彼等為此等,語源學者如是說。但在其他相似想中由如前說字義而適合佛等的寶性。因為如"世尊如是"等如實思惟彼等功德時生起作為得不死因的不少喜悅。如說： "大名,當聖弟子憶念如來時,彼心不被貪所纏,不被瞋...不被癡...其心於此時緣如來而成正直。大名,正直心的聖弟子得義感受,得法感受,得法相應的歡喜,歡喜者生喜"等。 或以應重等為寶義。因為在註釋中這樣說： "應重且價大,無比難得見, 非劣者所用,故說彼為寶。"

1.226; mahāni. aṭṭha. 1.226);

Cittīkatabhāvādayo ca anaññasādhāraṇā sātisayato buddhādīsuyeva labbhantīti. Vitthāro ratanasuttavaṇṇanāyaṃ (khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226) gahetabbo. Ayamattho pana nibbacanatthavasena na vutto, atha kenāti ce? Loke ratanasammatassa vatthuno garukātabbatādiatthavasenāti saddavidū. Sādhūnañca ramanato, saṃsāraṇṇavā ca taraṇato, sugatinibbānañca nayanato ratanaṃ tulyatthasamāsavasena, alamatipapañcena. Ekasesapakappanena, puthuvacananibbacanena vā ratanāni. Tiṇṇaṃ samūho, tīṇi vā samāhaṭāni, tayo vā avayavā assāti tayaṃ, ratanānameva tayaṃ, nāññesanti ratanattayaṃ. Avayavavinimuttassa pana samudāyassa abhāvato tīṇi eva ratanāni tathā vuccanti, na samudāyamattaṃ, samudāyāpekkhāya pana ekavacanaṃ kataṃ. Vandīyate vandanā, sāva vandanāmayaṃ yathā 『『dānamayaṃ sīlamaya』』nti (dī. ni.

我來翻譯這段巴利文： 而應重等性唯在佛等中以殊勝性可得為不共。詳細應取自寶經注(khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226)。此義不是依詞源義而說,那麼依何?語言學者說依世間認為寶物的應尊重等義。由善人喜樂,由渡輪回海,由引導善趣涅槃為寶,依同義複合,不需太多戲論。由單余假設,或由眾數詞源為寶。三的集合,或三集在一起,或有三部分為三,唯寶的三,非他的為三寶。但由無離部分的總體,三寶如是說唯三,非唯總體,但依總體而作單數。應禮為禮敬,彼即禮敬所生,如"佈施所生、持戒所生"。

3.305; itivu. 60; netti. 33). Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Apica tassā cetanāya sahajātādopakāreko saddhāpaññāsativīriyādisampayuttadhammo vandanā, tāya pakatanti vandanāmayaṃ yathā 『『sovaṇṇamayaṃ rūpiyamaya』』nti, atthato pana yathāvuttacetanāva. Ratanattaye, ratanattayassa vā vandanāmayaṃ ratanattayavandanāmayaṃ. Pujjabhavaphalanibbattanato puññaṃ niruttinayena, attano kārakaṃ, santānaṃ vā punāti visodhetīti puññaṃ, sakammakattā dhātussa kāritavasena atthavivaraṇaṃ labbhati, saddanipphatti pana suddhavasenevāti saddavidū.

Taṃtaṃsampattiyā vibandhanavasena sattasantānassa antare vemajjhe eti āgacchatīti antarāyo, diṭṭhadhammikādianattho. Paṇāmapayojane vuttavidhinā suṭṭhu vihato viddhasto antarāyo assāti suvihatantarāyo. Vihananañcettha taduppādakahetupariharaṇavasena tesaṃ antarāyānamanuppattikaraṇanti daṭṭhabbaṃ. Hutvāti pubbakālakiriyā, tassa 『『atthaṃ pakāsayissāmī』』ti etena sambandho. Tassāti yaṃ-saddena uddiṭṭhassa vandanāmayapuññassa. Ānubhāvenāti balena.

『『Tejo ussāhamantā ca, pabhū sattīti pañcime;

『Ānubhāvo』ti vuccanti, 『pabhāvo』ti ca te vade』』ti. –

Vuttesu hi atthesu idha sattiyaṃ vattati. Anu punappunaṃ taṃsamaṅgiṃ bhāveti vaḍḍhetīti hi anubhāvo, soyeva ānubhāvoti udānaṭṭhakathāyaṃ, atthato pana yathāladdhasampattinimittakassa purimakammassa balānuppadānavasasaṅkhātā vandanāmayapuññassa sattiyeva, sā ca suvihatantarāyatāya karaṇaṃ, hetu vā sambhavati.

Ettha pana 『『pasannamatino』』ti etena attano pasādasampattiṃ dasseti. 『『Ratanattayavandanāmaya』』nti etena ratanattayassa khettabhāvasampattiṃ, tato ca tassa puññassa attano pasādasampattiyā, ratanattayassa ca khettabhāvasampattiyāti dvīhi aṅgehi atthasaṃvaṇṇanāya upaghātakaupaddavānaṃ vihanane samatthataṃ dīpeti. Caturaṅgasampattiyā dānacetanā viya hi dvayaṅgasampattiyā paṇāmacetanāpi antarāyavihananena diṭṭhadhammikāti.

我來 助你翻譯這段巴利文： 此中禮敬是以身語意對三寶功德的傾向或讚歎。又彼思心所的俱生等助緣的信、慧、念、精進等相應法為禮敬,由彼所作為禮敬所生,如"金所生、銀所生",但就義而言即如前說思。對三寶的,或三寶的禮敬所生為三寶禮敬所生。由生起應供養有果為福德,依語源法則,凈化其作者或相續為福德,由動詞有受詞而依使役得義解釋,但語詞形成唯依清凈,語言學者如是說。 以此此圓滿而障礙眾生相續中間而來為障礙,即現法等無益。依禮敬目的說方法而善破壞粉碎障礙者為善破障礙。此中破壞應見為以除去彼生起因而令彼等障礙不生起。"成為"為前時動詞,彼與"我將顯示義"相連。"彼"為以yaṃ字所示的禮敬所生福德。"威力"為力。 "威力、精進力、 主、能力五者, 說為'威神力', 亦說為'威勢'"。 因為在所說諸義中此處用於能力。因為再再令具彼者增長為威力,彼即威神力,如優陀那注中說,但就義而言即禮敬所生福德的稱為依所得圓滿因的前業給與力的能力,彼成為善破障礙的工具或因。 此中以"信心者"顯示自己的信圓滿。以"三寶禮敬所生"顯示三寶的福田圓滿,由此以自己的信圓滿和三寶的福田圓滿兩支顯示註釋義破除障害的能力。因為如具四支的施思,具二支的禮敬思也以破障礙而為現法等。

Evaṃ ratanattayassa nipaccakārakaraṇe payojanaṃ dassetvā idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tadapi saṃvaṇṇetabbadhammabhāvena dassetvā guṇābhitthavanavisesena abhitthavetuṃ 『『dīghassā』』tiādimāha. Ayañhi ācariyassa pakati, yadidaṃ taṃtaṃsaṃvaṇṇanāsu ādito tassa tassa saṃvaṇṇetabbadhammassa visesaguṇakittanena thomanā. Tathā hi tesu tesu papañcasūdanīsāratthapakāsanīmanorathapūraṇīaṭṭhasālinīādīsu yathākkamaṃ 『『paravādamathanassa, ñāṇappabhedajananassa, dhammakathikapuṅgavānaṃ vicittapaṭibhānajananassa,

Tassa gambhīrañāṇehi, ogāḷhassa abhiṇhaso;

Nānānayavicittassa, abhidhammassa ādito』』ti. ādinā –

Thomanā katā. Tattha dīghassāti dīghanāmakassa. Dīghasuttaṅkitassāti dīghehi abhiāyatavacanappabandhavantehi suttehi lakkhitassa, anena 『『dīgho』』ti ayaṃ imassa āgamassa atthānugatā samaññāti dasseti. Nanu ca suttāniyeva āgamo, kathaṃ so tehi aṅkīyatīti? Saccametaṃ paramatthato, paññattito pana suttāni upādāya āgamabhāvassa paññattattā avayavehi suttehi avayavībhūto āgamo aṅkīyati. Yatheva hi atthabyañjanasamudāye 『『sutta』』nti vohāro, evaṃ suttasamudāye āgamavohāroti. Paṭiccasamuppādādinipuṇatthabhāvato nipuṇassa. Āgacchanti attatthaparatthādayo ettha, etena, etasmāti vā āgamo, uttamaṭṭhena, patthanīyaṭṭhena ca so varoti āgamavaro. Apica āgamasammatehi bāhirakapaveditehi bhāratapurāṇakathānarasīhapurāṇakathādīhi varotipi āgamavaro, tassa. Buddhānamanubuddhā buddhānubuddhā, buddhānaṃ saccapaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā, tehi atthasaṃvaṇṇanāvasena, guṇasaṃvaṇṇanāvasena ca saṃvaṇṇitoti tathā. Atha vā buddhā ca anubuddhā ca, tehi saṃvaṇṇito yathāvuttanayenāti tathā, tassa. Sammāsambuddheneva hi tiṇṇampi piṭakānaṃ atthasaṃvaṇṇanākkamo bhāsito, tato paraṃ saṅgāyanādivasena sāvakehīti ācariyā vadanti. Vuttañca majjhimāgamaṭṭhakathāya upālisuttavaṇṇanāyaṃ 『『veyyākaraṇassāti vitthāretvā atthadīpakassa. Bhagavatā hi abyākataṃ tantipadaṃ nāma natthi, sabbesaṃyeva attho kathito』』ti (ma. ni. aṭṭha. 3.76). Saddhāvahaguṇassāti buddhādīsu pasādāvahaguṇassa. Nanu ca sabbampi buddhavacanaṃ tepiṭakaṃ saddhāvahaguṇameva, atha kasmā ayamaññasādhāraṇaguṇena thomitoti? Sātisayato imassa tagguṇasampannattā. Ayañhi āgamo brahmajālādīsu sīladiṭṭhādīnaṃ anavasesaniddesādivasena, mahāpadānādīsu (dī. ni. 2.3) purimabuddhānampi guṇaniddesādivasena, pāthikasuttādīsu (dī. ni. 3.

我來幫您直譯這段巴利文: 如是展示對三寶做禮敬的意義之後,現在想要解釋法說的義理,也展示了應被解釋之法的本質,爲了以特殊的功德讚頌來讚歎,而說"長部"等。這是導師的慣例,即在各種註釋的開頭,以稱頌該當解釋之法的殊勝功德來讚歎。如是在《疏鈔》《顯揚心義》《滿足希求》《法聚論注》等中,依次"破除他論、產生智慧差別、為說法者中最勝者生起種種辯才、 以深邃智慧, 時常深入理解; 種種方法殊妙, 從阿毗達摩始"等。 作如是讚歎。其中"長"即名為長的。"以長標記"即以長而廣大詞句相續具足的經為標記,由此顯示"長"這一名稱是隨順此聖典之義的共稱。然而聖典不正是諸經嗎?如何說它被諸經標記呢?就勝義諦而言確實如此,但就施設而言,因聖典之性是依諸經而施設,故由作為部分的諸經來標記作為整體的聖典。正如依義詞的積集而有"經"的言說,如是依諸經的積集而有聖典的言說。由緣起等義理精妙故稱"精妙"。由此處、依此、從此而來諸自利他利等故為聖典,以最上義及可欲義而為最勝,故為"勝聖典"。或者也因較外道所說的《摩訶婆羅多》《往古傳說》等公認的聖典為勝,故為"勝聖典"。"為佛隨覺者所註釋"中,佛隨覺者即隨佛悟道、隨從佛陀的真理證悟而證悟真理的上首弟子等聖者們,由他們依義理解說及功德讚歎而作註釋,故如是說。或者說佛及隨覺者,由他們如前所說方式註釋,故如是說。因為三藏的義理解說次第是由正等覺者親說,此後經由結集等由諸聲聞傳承,諸導師如是說。在《中部注》《優波離經》的註釋中也說:"'解說'即廣說義理開顯。因為世尊沒有不解說的聖典文句,一切皆說其義。""引生信心功德"即能引生對佛等的凈信功德。然而一切佛語三藏豈不都能引生信心功德,為何以此非獨特的功德來讚歎呢?因為此聖典殊勝具足此功德。因為此聖典在《梵網經》等中以完整闡述戒見等方式,在《大本經》等中以敘述前佛功德等方式,在《波梯迦經》等中...

1.4) titthiye madditvā appaṭivattiyasīhanādanadanādivasena, anuttariyasuttādīsu visesato buddhaguṇavibhāvanena ratanattaye sātisayaṃ saddhaṃ āvahatīti.

Evaṃ saṃvaṇṇetabbadhammassa abhitthavanampi katvā idāni saṃvaṇṇanāya sampati vakkhamānāya āgamanavisuddhiṃ dassetuṃ 『『atthappakāsanattha』』ntiādimāha. Imāya hi gāthāya saṅgītittayamāruḷhadīghāgamaṭṭhakathātova sīhaḷabhāsāmattaṃ vinā ayaṃ vakkhamānasaṃvaṇṇanā āgatā, nāññato, tadeva kāraṇaṃ katvā vattabbā, nāññanti attano saṃvaṇṇanāya āgamanavisuddhiṃ dasseti. Aparo nayo – paramanipuṇagambhīraṃ buddhavisayamāgamavaraṃ attano baleneva vaṇṇayissāmīti aññehi vattumpi asakkuṇeyyattā saṃvaṇṇanānissayaṃ dassetumāha 『『atthappakāsanattha』』ntiādi. Imāya hi pubbācariyānubhāvaṃ nissāyeva tassa atthaṃ vaṇṇayissāmīti attano saṃvaṇṇanānissayaṃ dasseti. Tattha 『『atthappakāsanattha』』nti pāṭhattho, sabhāvattho, ñeyyattho, pāṭhānurūpattho, tadanurūpattho, sāvasesattho, nivarasesattho, nītattho, neyyatthotiādinā anekappakārassa atthassa pakāsanatthāya, pakāsanāya vā. Gāthābandhasampattiyā dvibhāvo. Attho kathīyati etāyāti atthakathā, sāyeva aṭṭhakathā ttha-kārassa ṭṭha-kāraṃ katvā yathā 『『dukkhassa pīḷanaṭṭho』』ti (paṭi. ma. 1.17;

我來為您直譯這段巴利文： 擊破外道、以無人能翻轉的獅子吼等方式，在《無上經》等中特別通過闡明佛陀功德，而在三寶中引生殊勝信心。 如是做了對應解釋之法的讚歎之後，現在爲了顯示即將宣說的註釋的傳承清凈，而說"為顯明義理"等。因為通過這偈頌顯示，此即將宣說的註釋是從經三次結集的《長部注》而來，除了僧伽羅語之外，不從其他來源，應當只以此為依據而說，不應依他，如此顯示自己註釋的傳承清凈。另一解釋方式 - 爲了顯示註釋所依，而說"為顯明義理"等，因為至極精妙深奧的佛陀境界勝聖典，不能僅依自力來解釋，他人也不能宣說。因為通過這偈頌顯示，將依止古代導師的威力來解釋其義理，從而顯示自己註釋的所依。其中"為顯明義理"即爲了顯明或開顯文句義、自性義、所知義、隨順文句義、隨順彼義、有餘義、無餘義、引申義、隱密義等諸多種類的義理。由偈頌結構的圓滿而重複。由此說義理故為義釋，即是註釋，將"ttha"音變成"ṭṭha"音，如說"苦的逼迫義"等;

2.8), ayañca sasaññogavidhi ariyājātibhāvato. Akkharacintakāpi hi 『『tathānaṃṭṭha yuga』』nti lakkhaṇaṃ vatvā idamevudāharanti.

Yāya』tthamabhivaṇṇenti, byañjanatthapadānugaṃ;

Nidānavatthusambandhaṃ, esā aṭṭhakathā matā.

Āditotiādimhi paṭhamasaṅgītiyaṃ. Chaḷabhiññatāya paramena cittavasībhāvena samannāgatattā, jhānādīsu pañcavasitā sabbhāvato ca vasino, therā mahākassapādayo, tesaṃ satehi pañcahi.Yā saṅgītāti yā aṭṭhakathā atthaṃ pakāsetuṃ yuttaṭṭhāne 『『ayametassa attho, ayametassa attho』』ti saṅgahetvā vuttā. Anusaṅgītā ca pacchāpīti na kevalaṃ paṭhamasaṅgītiyameva, atha kho pacchā dutiyatatiyasaṅgītīsupi. Na ca pañcahi vasisatehi ādito saṅgītāyeva, api tu yasattherādīhi anusaṅgītā cāti saha samuccayena attho veditabbo. Samuccayadvayañhi paccekaṃ kiriyākālaṃ samuccinoti.

Atha porāṇaṭṭhakathāya vijjamānāya kimetāya adhunā puna katāya saṃvaṇṇanāyāti punaruttiyā, niratthakatāya ca dosaṃ samanussaritvā taṃ pariharanto 『『sīhaḷadīpa』』ntiādimāha. Taṃ pariharaṇeneva hi imissā saṃvaṇṇanāya nimittaṃ dasseti. Tattha sīhaṃ lāti gaṇhātīti sīhaḷo la-kārassa ḷa-kāraṃ katvā yathā 『『garuḷo』』ti. Tasmiṃ vaṃse ādipuriso sīhakumāro, tabbaṃsajātā pana tambapaṇṇidīpe khattiyā, sabbepi ca janā taddhitavasena, sadisavohārena vā sīhaḷā, tesaṃ nivāsadīpopi taddhitavasena, ṭhānīnāmena vā 『『sīhaḷo』』ti veditabbo. Jalamajjhe dippati, dvidhā vā āpo ettha sandatīti dipo, soyeva dīpo, bhedāpekkhāya tesaṃ dīpoti tathā. Panasaddo arucisaṃsūcane, tena kāmañca sā saṅgītittayamāruḷhā, tathāpi puna evaṃbhūtāti aruciyabhāvaṃ saṃsūceti. Tadatthasambandhatāya pana purimagāthāya 『『kāmañca saṅgītā anusaṅgītā cā』』ti sānuggahatthayojanā sambhavati. Aññatthāpi hi tathā dissatīti. Ābhatāti jambudīpato ānītā. Athāti saṅgītikālato pacchā, evaṃ sati ābhatapadena sambandho. Athāti vā mahāmahindattherenābhatakālato pacchā, evaṃ sati ṭhapitapadena sambandho. Sā hi dhammasaṅgāhakattherehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthasaṃvaṇṇanānurūpeneva vācanāmaggaṃ āropitattā tisso saṅgītiyo āruḷhāyeva, tato pacchā ca mahāmahindattherena tambapaṇṇidīpamābhatā, pacchā pana tambapaṇṇiyehi mahātherehi nikāyantaraladdhisaṅkarapariharaṇatthaṃ sīhaḷabhāsāya ṭhapitāti. Ācariyadhammapālatthero pana pacchimasambandhameva duddasattā pakāseti. Tathā 『『dīpavāsīnamatthāyā』』ti idampi 『『ṭhapitā』』ti ca 『『apanetvā āropento』』ti ca etehi padehi sambajjhitabbaṃ. Ekapadampi hi āvuttiyādinayehi anekatthasambandhamupagacchati. Purimasambandhena cettha sīhaḷadīpavāsīnamatthāya nikāyantaraladdhisaṅkarapariharaṇena sīhaḷabhāsāya ṭhapitāti tambapaṇṇiyattherehi ṭhapanapayojanaṃ dasseti. Pacchimasambandhena pana imāya saṃvaṇṇanāya jambudīpavāsīnaṃ, aññadīpavāsīnañca atthāya sīhaḷabhāsāpanayanassa, tantinayānucchavikabhāsāropanassa ca payojananti. Mahāissariyattā mahindoti rājakumārakāle nāmaṃ, pacchā pana guṇamahantatāya mahāmahindoti vuccati. Sīhaḷabhāsā nāma anekakkharehi ekatthassāpi voharaṇato paresaṃ voharituṃ atidukkarā kañcukasadisā sīhaḷānaṃ samudāciṇṇā bhāsā.

我來 義譯這段巴利文： 這是關於音聲結合規則,由於其高貴傳統的緣故。音聲學者也說"如是八種組合"的規則,並以此為例。 那些註釋書,釋義文字、語言、句子的含義, 闡述序分和本事的關聯,這就是所謂的義注。 "開始"是指在第一次結集時。由於具足六神通和最勝的心自在,且具有禪定等五種自在,大迦葉等長老們以五百位阿羅漢。所謂"結集"是指義注在適當之處解釋含義時說:"這是這個的含義,這是那個的含義"。"之後又結集"不僅指第一次結集,也包括後來第二次、第三次結集。不僅僅是最初由五百位阿羅漢結集,後來耶舍等長老也進行了結集,應當理解這是一個總稱。因為兩種總稱各自都包含了行為的時間。 在有古代義注的情況下,為何現在又做這個註釋呢？爲了避免重複和無益的過失,他說"在錫蘭島"等。通過這樣的解釋顯示了本註釋的意義。其中"錫蘭"是指"執取獅子"之意,"la"音變成"ḷa"音,如"金翅鳥"一樣。該族系的始祖是獅子王子,後來在銅色島(今斯里蘭卡)的剎帝利族人,以及所有的人民都用從屬語或類似的習慣稱為"錫蘭人",他們居住的島嶼也用從屬語或以處所命名而稱為"錫蘭"。"島"是指在水中閃耀,或水流分成兩股的地方,考慮到分別的意思稱為"他們的島"。"但是"表示不滿意,雖然它經過三次結集,但表示不滿意這樣的狀態。由於與前偈意義相關,"雖然已經結集又結集"可以理解為有助益的意思。在其他地方也可以看到這樣的用例。 "傳來"是指從閻浮提(印度)帶來。"然後"是指結集之後,這樣就與"傳來"一詞相連。或者"然後"是指大摩訶因陀羅長老帶來之後,這樣就與"安立"一詞相連。因為結集法的長老們首先結集三藏后,依照其義理解釋而立為誦誦道,所以已經進入三次結集,之後由大摩訶因陀羅長老帶到銅色島,後來銅色島的大長老們爲了避免與其他部派的教義混淆而用錫蘭語安立。但是阿阇黎法護長老因為後面的關聯難以理解而加以說明。同樣,"爲了島上居民"這句也應該與"安立"和"除去...安立"這些詞相連。因為即使一個詞依照省略等方式也可以與多個意思相關聯。依照前面的關聯,這裡顯示銅色島長老們安立的目的是爲了島上居民避免與其他部派教義混淆而用錫蘭語安立。依照後面的關聯則顯示此註釋爲了閻浮提居民和其他島嶼居民除去錫蘭語,安立適合經典傳統的語言的目的。因陀羅(因陀)是因為大自在而在王子時的名字,後來因為功德的偉大而稱為大摩訶因陀羅。所謂錫蘭語是指錫蘭人習慣使用的如鎧甲般難以為他人運用的語言,即使表達一個意思也用多個音節。

Evaṃ hotu porāṇaṭṭhakathāya, adhunā kariyamānā pana aṭṭhakathā kathaṃ karīyatīti anuyoge sati imissā aṭṭhakathāya karaṇappakāraṃ dassetumāha 『『apanetvānā』』tiādi. Tattha tato mūlaṭṭhakathāto sīhaḷabhāsaṃ apanetvā potthake anāropitabhāvena niraṅkaritvāti sambandho, etena ayaṃ vakkhamānā aṭṭhakathā saṅgītittayamāropitāya mūlaṭṭhakathāya sīhaḷabhāsāpanayanamattamaññatra atthato saṃsandati ceva sameti ca yathā 『『gaṅgodakena yamunodaka』』nti dasseti. 『『Manorama』』 miccādīni 『『bhāsa』』nti etassa sabhāvaniruttibhāvadīpakāni visesanāni. Sabhāvaniruttibhāvena hi paṇḍitānaṃ manaṃ ramayatīti manoramā. Tanoti atthametāya, tanīyati vā atthavasena vivarīyati, vaṭṭato vā satte tāreti , nānātthavisayaṃ vā kaṅkhaṃ taranti etāyāti tanti, pāḷi. Tassā nayasaṅkhātāya gatiyā chaviṃ chāyaṃ anugatāti tantinayānucchavikā. Asabhāvaniruttibhāsantarasaṃkiṇṇadosavirahitatāya vigatadosā, tādisaṃ sabhāvaniruttibhūtaṃ –

『『Sā māgadhī mūlabhāsā, narā yāyā』dikappikā;

Brahmāno cassutālāpā, sambuddhā cāpi bhāsare』』ti. –

Vuttaṃ pāḷigatibhāsaṃ potthake likhanavasena āropentoti attho, iminā saddadosābhāvamāha.

Samayaṃavilomentoti siddhantamavirodhento, iminā pana atthadosābhāvamāha. Aviruddhattā eva hi te theravādāpi idha pakāsayissanti. Kesaṃ pana samayanti āha 『『therāna』』ntiādi, etena rāhulācariyādīnaṃ jetavanavāsīabhayagirivāsīnikāyānaṃ samayaṃ nivatteti. Thirehi sīlasutajhānavimuttisaṅkhātehi guṇehi samannāgatāti therā. Yathāha 『『cattārome bhikkhave therakaraṇā dhammā. Katame cattāro? Idha bhikkhave bhikkhu sīlavā hotī』』tiādi (a. ni.

我來直譯這段巴利文： 如是,當有人問:"讓古代義注如此吧,但現在正在製作的義注是如何製作的?"爲了顯示此義注的製作方式,他說"除去"等。 其中,從那根本義注中除去錫蘭語,通過不安立在貝葉經中而使之無形,這是其關聯。通過這個顯示將要說的這個義注,除去已經經過三次結集的根本義注中的錫蘭語之外,在意義上是相符合和一致的,如同"恒河水與耶牟那河水"一樣。 "悅意"等詞是顯示"語言"的自然語言性質的修飾語。因為以自然語言的性質使智者心生歡喜,所以稱為悅意。以此延展義理,或者依義理而展開,或者使眾生度過輪迴,或者以此度過種種義理領域的疑惑,稱為傳統,即聖典。隨順於被稱為傳統方法的進路的光彩和影像,故稱為適合傳統方法。因為遠離非自然語言與其他語言混雜的過失而稱為離過失,如此這般自然語言- "摩揭陀語是根本語言, 最初之人以此說話, 梵天們不聞而談, 正覺者也以此言說。" - 意思是:通過書寫的方式將聖典進路語言安立於貝葉經中。這說明了沒有語言上的過失。 不違背宗義,即不違背定論,這說明了沒有意義上的過失。正因為無違背,所以這裡也會闡明上座部的觀點。但是是誰的宗義呢?他說"長老們的"等,通過這個否定了羅睺羅阿阇黎等祇園住部和無畏山住部的宗義。因為具足戒、聞、禪定、解脫等堅固的功德而稱為長老。如所說:"諸比丘,有四種成為長老的法。是哪四種?在此,諸比丘,比丘是持戒者"等。

4.22). Apica saccadhammādīhi thirakaraṇehi samannāgatattā therā. Yathāha dhammarājā dhammapade –

『『Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;

Sa ve vantamalo dhīro, 『thero』iti pavuccatī』』ti. (dha. pa. 260);

Tesaṃ. Mahākassapattherādīhi āgatā ācariyaparamparā theravaṃso, tappariyāpannā hutvā āgamādhigamasampannattā paññāpajjotena tassa samujjalanato taṃ pakārena dīpenti, tasmiṃ vā padīpasadisāti theravaṃsapadipā. Vividhena ākārena nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khīlamaddanākārena pavattā vimaticchedanīkathā, suṭṭhu nipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo, yathāvuttavisayaṃ ñāṇaṃ, suṭṭhu nipuṇo cheko vinicchayo etesanti sunipuṇavinicchayā. Mahāmeghavane ṭhito vihāro mahāvihāro, yo satthu mahābodhinā virocati, tasmiṃ vasanasīlā mahāvihāravāsino, tādisānaṃ samayaṃ avilomentoti attho, etena mahākassapāditheraparamparāgato, tatoyeva aviparito saṇhasukhumo vinicchayoti mahāvihāravāsīnaṃ samayassa pamāṇabhūtataṃ puggalādhiṭṭhānavasena dasseti.

Hitvā punappunabhatamatthanti ekattha vutampi puna aññattha ābhatamatthaṃ punaruttibhāvato, ganthagarukabhāvato ca cajitvā tassa āgamavarassa atthaṃ pakāsayissāmīti attho.

Evaṃ karaṇappakārampi dassetvā 『『dīpavāsīnamatthāyā』』ti vuttappayojanato aññampi saṃvaṇṇanāya payojanaṃ dassetuṃ 『『sujanassa cā』』tiādimāha. Tattha sujanassa cāti ca-saddo samuccayattho, tena na kevalaṃ jambudīpavāsīnameva atthāya, atha kho sādhujanatosanatthañcāti samuccinoti. Teneva ca tambapaṇṇidīpavāsīnampi atthāyāti ayamattho siddho hoti uggahaṇādisukaratāya tesampi bahūpakārattā. Ciraṭṭhitatthañcāti etthāpi ca-saddo na kevalaṃ tadubhayatthameva, api tu tividhassāpi sāsanadhammassa, pariyattidhammassa vā pañcavassasahassaparimāṇaṃ cirakālaṃ ṭhitatthañcāti samuccayatthameva dasseti. Pariyattidhammassa hi ṭhitiyā paṭipattidhammapaṭivedhadhammānampi ṭhiti hoti tasseva tesaṃ mūlabhāvato. Pariyattidhammo pana sunikkhittena padabyañjanena, tadatthena ca ciraṃ sammā patiṭṭhāti, saṃvaṇṇanāya ca padabyañjanaṃ aviparītaṃ sunikkhittaṃ, tadatthopi aviparīto sunikkhitto hoti, tasmā saṃvaṇṇanāya aviparītassa padabyañjanassa, tadatthassa ca sunikkhittassa upāyabhāvamupādāya vuttaṃ 『『ciraṭṭhitatthañca dhammassā』』ti. Vuttañhetaṃ bhagavatā –

『『Dveme bhikkhave dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ, attho ca sunīto, ime kho…pe… saṃvattantī』』tiādi (a. ni.

我來直譯這段巴利文： 進一步說,因為具足真實、法等堅固性而稱為長老。如法王在《法句經》中所說: "若人具真實與正法, 不害、自製與調伏, 彼實除垢有智慧, 稱之為'長老'也。" 他們的。大迦葉長老等傳來的師承傳統稱為上座部,因為屬於該傳統且具足教法證法而以智慧之光照耀它,以此方式照亮它,或者像在其中的燈一樣,故稱為上座部之燈。以種種方式決定稱為抉擇,在難解之處以破除疑難的方式進行斷除疑惑的論述,有著極為細緻深妙的抉擇,故稱為善巧抉擇者。或者"抉擇"是指決定,即如前所說領域的智慧,有著極為細緻靈巧的抉擇,故稱為善巧抉擇者。 在大雲林建立的寺院稱為大寺(位於斯里蘭卡阿努拉德普勒),以導師的大菩提樹而閃耀,習慣住在那裡的人稱為大寺住者,意思是不違背這樣的人們的宗義。這通過人的方式顯示從大迦葉等長老傳來的,因此是不顛倒的細緻深妙的抉擇,顯示大寺住者的宗義是標準。 "捨棄一再帶來的義理"意思是:捨棄在一處說過又在他處帶來的義理,因為是重複且使文字繁重,我將解釋那殊勝聖典的義理。 如此顯示了製作方式后,爲了顯示除了"爲了島上居民"所說的目的之外的其他註釋目的,他說"為善人等"。其中"為善人"的"和"字是總括義,這不僅總括出不僅僅是爲了閻浮提(印度)居民的利益,也是爲了使善人歡喜。正因如此,也爲了銅色島(斯里蘭卡)居民的利益,這個意思成立,因為對他們來說容易學習等,對他們有很多利益。 "爲了久住"中的"和"字也不僅僅是爲了那兩者,也是總括顯示爲了三種教法,或者教理法在五千年期間長久住立。因為教理法住立時,行道法和證悟法也得以住立,因為前者是後者的根本。而教理法通過善安立的文句和其義理而長久正確地安住,通過註釋使文句不顛倒而善安立,其義理也不顛倒而善安立,所以依于註釋是不顛倒的文句和其義理善安立的方便而說"爲了法的久住"。這也是世尊所說: "諸比丘,有兩種法能令正法久住、不忘失、不隱沒。哪兩種?善安立的文句和善引導的義理,這些...等"。

2.21).

Evaṃ payojanampi dassetvā vakkhamānāya saṃvaṇṇanāya mahattapariccāgena ganthagarukabhāvaṃ pariharitumāha 『『sīlakathā』』tiādi. Tathā hi vuttaṃ 『『na taṃ vicarayissāmī』』ti. Aparo nayo – yadaṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo gahetabboti kathikānaṃ upadesaṃ karonto tattha vicāritadhamme uddesavasena dassetumāha 『『sīlakathā』』tiādi. Tattha sīlakathāti cārittavārittādivasena sīlavitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo terasa kilesadhunanakadhammā. Kammaṭṭhānānīti bhāvanāsaṅkhātassa yogakammassa pavattiṭṭhānattā kammaṭṭhānanāmāni dhammajātāni. Tāni pana pāḷiyamāgatāni aṭṭhatiṃ seva na gahetabbāni, atha kho aṭṭhakathāyamāgatānipi dveti ñāpetuṃ 『『sabbānipī』』ti vuttaṃ. Cari yāvidhānasahitoti rāgacaritādīnaṃ sabhāvādividhānena saha pavatto, idaṃ pana 『『jhānasamāpattivitthāro』』ti imassa visesanaṃ. Ettha ca rūpāvacarajjhānāni jhānaṃ, arūpāvacarajjhānāni samāpatti. Tadubhayampi vā paṭiladdhamattaṃ jhānaṃ, samāpajjanavasībhāvappattaṃ samāpatti. Apica tadapi ubhayaṃ jhānameva, phalasamāpattinirodhasamāpattiyo pana samāpatti, tāsaṃ vitthāroti attho.

Lokiyalokuttarabhedānaṃ channampi abhiññānaṃ gahaṇatthaṃ 『『sabbā ca abhiññāyo』』ti vuttaṃ. Ñāṇavibhaṅgādīsu (vibha. 751) āgatanayena ekavidhādinā bhedena paññāya saṅkalayitvā sampiṇḍetvā, gaṇetvā vā vinicchayanaṃ paññāsaṅkalanavinicchayo. Ariyānīti buddhādīhi ariyehi paṭivijjhitabbattā, ariyabhāvasādhakattā vā ariyāni uttarapadalopena. Avitathabhāvena vā araṇīyattā, avagantabbattā ariyāni, 『『saccānī』』timassa visesanaṃ.

Hetādipaccayadhammānaṃ hetupaccayādibhāvena paccayuppannadhammānamupakārakatā paccayākāro, tassa desanā tathā, paṭiccasamuppādakathāti attho. Sā pana nikāyantaraladdhisaṅkararahitatāya suṭṭhu parisuddhā, ghanavinibbhogassa ca sudukkaratāya nipuṇā, ekattādinayasahitā ca tattha vicāritāti āha 『『suparisuddhanipuṇanayā』』ti. Padattayampi hetaṃ paccayākāradesanāya visesanaṃ. Paṭisambhidādīsu āgatanayaṃ avissajjitvāva vicāritattā avimutto tantimaggo yassāti avimuttatanti maggā. Maggoti cettha pāḷisaṅkhāto upāyo taṃtadatthānaṃ avabodhassa, saccapaṭivedhassa vā upāyabhāvato. Pabandho vā dīghabhāvena pakatimaggasadisattā, idaṃ pana 『『vipassanā, bhāvanā』』ti padadvayassa visesanaṃ.

Itipana sabbanti ettha iti-saddo parisamāpane yathāuddiṭṭhauddesassa pariniṭṭhitattā, ettakaṃ sabbanti attho. Panāti vacanālaṅkāramattaṃ visuṃ atthābhāvato. Padatthasaṃkiṇṇassa, vattabbassa ca avuttassa avasesassa abhāvato suviññeyyabhāvena suparisuddhaṃ, 『『sabba』』nti iminā sambandho, bhāvanapuṃsakaṃ vā etaṃ 『『vutta』』nti iminā sambajjhanato. Bhiyyoti atirekaṃ, ativitthāranti attho, etena padatthamattameva vicārayissāmīti dasseti. Etaṃ sabbaṃ idha aṭṭhakathāya na vicārayissāmi punaruttibhāvato, ganthagarukabhāvato cāti adhippāyo. Vicarayissāmīti ca gāthābhāvato na vuddhibhāvoti daṭṭhabbaṃ.

我來直譯這段巴利文： 如此顯示了目的之後,爲了通過捨棄廣大而避免文字繁重,他說"戒論"等。因為這樣說了"我將不詳論那個"。另一個解釋方法 - 想要製作那部義注的人應該以《清凈道論》作為其一部分來理解,爲了對說法者作指導而以概要的方式顯示在那裡詳論的諸法,所以說"戒論"等。 其中,"戒論"是指關於行戒、止戒等方面的廣泛論述。"頭陀法"是指乞食支等十三種去除煩惱的法。"業處"是指作為修習瑜伽業處運作處所而名為業處的諸法。這些不僅應該理解為聖典中出現的三十八種,也包括義注中出現的兩種,爲了使人知道這點而說"一切"。"具行者種類"是指與貪行者等的自性等種類一起運作,這是"禪定與定廣釋"的修飾語。這裡,"禪"是指色界禪那,"定"是指無色界禪那。或者兩者剛獲得時稱為禪,達到自在入定時稱為定。或者那兩者都是禪,而果定、滅盡定是定,這是它們的廣釋的意思。 爲了包含世間和出世間兩類的六種神通而說"一切神通"。依智分別等所說的方法,以一種等分類對慧進行合計、總結或計數的抉擇稱為慧的合計抉擇。"聖"是因為應被佛等聖者證悟,或因為成就聖者的狀態而稱為聖,省略后一詞。或者因為以無虛妄性而應被了知,應被通達而稱為聖,這是"諦"的修飾語。 因等諸緣法以因緣等方式對緣生法的資助作用稱為緣起,其教說如是,即緣起論的意思。那是遠離其他部派見解混雜而極為清凈,因為很難分解密集性而深妙,並且具有一性等方法而在那裡詳論,所以說"極清凈深妙方法"。這三個詞都是緣起教說的修飾語。因為不捨棄在無礙解等處所說的方法而詳論,所以有未舍離傳統方法,稱為未舍傳統方法。這裡"方法"是指作為聖典的方法,因為是理解種種義理和通達真理的方法。或者因為相續而長,如同自然道路一樣,這是"觀"和"修習"兩詞的修飾語。 "如是一切"中,"如是"表示結束,因為如所列舉的概要已經完成,意思是這一切。"但"只是文句裝飾,因為沒有別的意思。因為沒有詞義混雜和應說未說的剩餘,所以以容易理解而極清凈,與"一切"相連,或者這是中性詞與"說"相連。"更多"是指過多,意思是太詳細,通過這個顯示我只會詳論詞義而已。這一切我在這義注中不會詳論,因為會重複且使文字繁重,這是其意趣。應當理解"將詳論"因為不是偈頌所以沒有增音變化。

Evampi esa visuddhimaggo āgamānamatthaṃ na pakāseyya, atha sabbopeso idha vicāritabboyevāti codanāya tathā avicāraṇassa ekantakāraṇaṃ niddhāretvā taṃ pariharanto 『『majjhe visuddhimaggo』』tiādimāha. Tattha majjheti khuddakato aññesaṃ catunnampi āgamānaṃ abbhantare. Hi-saddo kāraṇe, tena yathāvuttaṃ kāraṇaṃ joteti. Tatthāti tesu catūsu āgamesu. Yathābhāsitanti bhagavatā yaṃ yaṃ desitaṃ, desitānurūpaṃ vā. Api ca saṃvaṇṇakehi saṃvaṇṇanāvasena yaṃ yaṃ bhāsitaṃ, bhāsitānurūpantipi attho. Iccevāti ettha iti-saddena yathāvuttaṃ kāraṇaṃ nidasseti, imināva kāraṇena, idameva vā kāraṇaṃ manasi sannidhāyāti attho. Katoti etthāpi 『『visuddhimaggo esā』』ti padaṃ kammabhāvena sambajjhati āvuttiyādinayenāti daṭṭhabbaṃ. Tampīti taṃ visuddhimaggampi ñāṇena gahetvāna. Etāyāti sumaṅgalavilāsiniyā nāma etāya aṭṭhakathāya. Ettha ca 『『majjhe ṭhatvā』』ti etena majjhattabhāvadīpanena visesato catunnampi āgamānaṃ sādhāraṇaṭṭhakathā visuddhimaggo, na sumaṅgalavilāsinīādayo viya asādhāraṇaṭṭhakathāti dasseti. Avisesato pana vinayābhidhammānampi yathārahaṃ sādhāraṇaṭṭhakathā hotiyeva, tehi sammissatāya ca tadavasesassa khuddakāgamassa visesato sādhāraṇā samānāpi taṃ ṭhapetvā catunnameva āgamānaṃ sādhāraṇātveva vuttāti.

Iti soḷasagāthāvaṇṇanā.

Ganthārambhakathāvaṇṇanā niṭṭhitā.

Nidānakathāvaṇṇanā

Evaṃ yathāvuttena vividhena nayena paṇāmādikaṃ pakaraṇārambhavidhānaṃ katvā idāni vibhāgavantānaṃ sabhāvavibhāvanaṃ vibhāgadassanavaseneva suvibhāvitaṃ, suviññāpitañca hotīti paṭhamaṃ tāva vaggasuttavasena vibhāgaṃ dassetuṃ 『『tattha dīghāgamo nāmā』』tiādimāha. Tattha tatthāti 『『dīghassa āgamavarassa atthaṃ pakāsayissāmī』』ti yadidaṃ vuttaṃ, tasmiṃ vacane. 『『Yassa atthaṃ pakāsayissāmī』』ti paṭiññātaṃ, so dīghāgamo nāma vaggasuttavasena evaṃ veditabbo, evaṃ vibhāgoti vā attho. Atha vā tatthāti 『『dīghāgamanissita』』nti yaṃ vuttaṃ, etasmiṃ vacane. Yo dīghāgamo vutto, so dīghāgamo nāma vaggasuttavasena. Evaṃ vibhajitabbo, edisoti vā attho. 『『Dīghassā』』tiādinā hi vuttaṃ dūravacanaṃ taṃ-saddena paṭiniddisati viya 『『dīghāgamanissita』』nti vuttaṃ āsannavacanampi taṃ-saddena paṭiniddisati attano buddhiyaṃ parammukhaṃ viya parivattamānaṃ hutvā pavattanato. Edisesu hi ṭhānesu attano buddhiyaṃ sammukhaṃ vā parammukhaṃ vā parivattamānaṃ yathā tathā vā paṭiniddisituṃ vaṭṭati saddamattapaṭiniddesena atthassāvirodhanato. Vaggasuttādīnaṃ nibbacanaṃ parato āvi bhavissati. Tayo vaggā yassāti tivaggo. Catuttiṃsa suttāni ettha saṅgayhanti, tesaṃ vā saṅgaho gaṇanā etthāti catuttiṃsasuttasaṅgaho.

我來幫您將這段巴利文直譯成簡體中文： 這樣這個清凈道也不會顯示諸阿含的義理，因此全部這些在此都應當考察，爲了迴應這樣的質疑，指出不加考察的確切原因后，爲了避免這點而說"居中的清凈道"等等。其中"居中"是指在小部之外的其他四部阿含之中。"hi"字表示原因，用它來顯示如上所述的原因。"其中"是指在那四部阿含中。"如所說"是指世尊所說的種種教法，或符合所說的。而且也可以理解為註釋者們以註釋方式所說的種種，或符合所說的。"如是"這裡的"iti"字顯示如上所述的原因，即僅僅因為這個原因，或把這個原因記在心中的意思。"作"這裡也應當理解為"這清凈道"一詞依據被動等方式作為受詞而結合。"彼亦"即以智慧把握那清凈道。"以此"即以名為吉祥光明的這部註釋書。這裡以"居中而立"表明中立性，特別顯示清凈道是四部阿含的共通註釋書，不像吉祥光明等是非共通註釋書。而從一般意義來說，它也是律藏和阿毗達磨的適當共通註釋書，由於與它們相混合，雖然對其餘的小部阿含也特別共通，但除去那個而說是四部阿含的共通註釋書。 如是十六偈頌註釋。 造書緣起註釋已竟。 因緣故事註釋 如是以前述種種方式作了禮敬等造論開端儀式后，現在對於具有區分的諸法，通過顯示區分而善加闡明、善加說明其自性，因此首先為顯示經篇經典的區分而說"其中所謂長部"等等。其中"其中"即"我將闡明長部聖典的義理"這句話中。意思是：我承諾"將闡明其義理"的這個長部，應當如此了知，即依經篇經典而有如是區分。或者"其中"即在所說的"依止長部"這句話中。所說的長部，即所謂長部，應當如此分別，即依經篇經典而如是。因為以"長的"等所說的遠處語句，似乎用"彼"字指示，如同以"依止長部"所說的近處語句也用"彼"字指示，因為在自己的認識中如同轉向背面而運作。在這樣的場合，無論如何用純粹詞語指示在自己認識中轉向面前或背面都是適當的，因為不違背意義。經篇等的詞源解釋後面將會明瞭。有三品故為三品。包含三十四經，或此中有彼等之攝、計數故為三十四經攝。

Attano saṃvaṇṇanāya paṭhamasaṅgītiyaṃ nikkhittānukkameneva pavattabhāvaṃ dassetuṃ 『『tassa…pe… nidānamādī』』ti vuttaṃ. Ādibhāvo hettha saṅgītikkameneva veditabbo. Kasmā pana catūsu āgamesu dīghāgamo paṭhamaṃ saṅgīto, tattha ca sīlakkhandhavaggo paṭhamaṃ nikkhitto, tasmiñca brahmajālasuttaṃ, tatthāpi nidānanti? Nāyamanuyogo katthacipi na pavattati sabbattheva vacanakkamamattaṃ paṭicca anuyuñjitabbato. Apica saddhāvahaguṇattā dīghāgamova paṭhamaṃ saṅgīto. Saddhā hi kusaladhammānaṃ bījaṃ. Yathāha 『『saddhā bījaṃ tapo vuṭṭhī』』ti (saṃ. ni. 2.197; su. ni. 77). Saddhāvahaguṇatā cassa heṭṭhā dassitāyeva. Kiñca bhiyyo – katipayasuttasaṅgahatāya ceva appaparimāṇatāya ca uggahaṇadhāraṇādisukhato paṭhamaṃ saṅgīto. Tathā hesa catuttiṃsasuttasaṅgaho, catusaṭṭhibhāṇavāraparimāṇo ca. Sīlakathābāhullato pana sīlakkhandhavaggo paṭhamaṃ nikkhitto. Sīlañhi sāsanassa ādi sīlapatiṭṭhānattā sabbaguṇānaṃ . Tenevāha 『『tasmā tiha tvaṃ bhikkhu ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddha』』ntiādi (saṃ. ni.

我來為您直譯這段巴利文： 爲了顯示按照第一次結集時安排的順序而進行解釋，所以說"其...等等...序分為始"。這裡的起始應當按照結集的次序來理解。為什麼在四部聖典中長部最先結集，在長部中戒蘊品最先安排，其中又以梵網經最先，而在梵網經中又以序分最先呢？這種追問在任何地方都不會出現，因為在所有情況下都只是依照說法的次序而追問。再者，因為能引生信心的功德，所以長部最先結集。因為信心是善法的種子。如說："信心是種子，苦行是雨水。"長部能引生信心的功德在前面已經說明。更有甚者，因為收錄經典數量適中以及篇幅適度，便於受持、憶持等，所以最先結集。因此這部典籍共收錄三十四經，計有六十四誦分的篇幅。又因多說持戒之事，所以戒蘊品最先安排。因為戒是教法的開始，是一切功德的基礎。所以說："因此，比丘，你應當首先凈化善法之始。什麼是善法之始？就是清凈的戒律。"等等。 我按照原文完整翻譯，保持了所有重複內容，對於引文和偈頌也儘量保持對仗形式。文中提到的專有名詞我都按照佛教術語來翻譯，因為這些都是經典概念而非地名。

5.469). Sīlakkhandhakathābāhullato hi so 『『sīlakkhandhavaggo』』ti vutto. Diṭṭhiviniveṭhanakathābhāvato pana suttantapiṭakassa niravasesadiṭṭhivibhajanaṃ brahmajālasuttaṃ paṭhamaṃ nikkhittanti veditabbaṃ. Tepiṭake hi buddhavacane brahmajālasadisaṃ diṭṭhigatāni niggumbaṃ nijjaṭaṃ katvā vibhattasuttaṃ natthi. Nidānaṃ pana paṭhamasaṅgītiyaṃ mahākassapattherena puṭṭhena āyasmatā ānandena desakālādinidassanatthaṃ paṭhamaṃ nikkhittanti. Tenāha 『『brahmajālassāpī』』tiādi. Tattha ca 『『āyasmatā』』tiādinā desakaṃ niyameti, paṭhamasaṅgītikāleti pana kālanti, ayamattho upari āvi bhavissati.

Paṭhamamahāsaṅgītikathāvaṇṇanā

Idāni 『『paṭhamamahāsaṅgītikāle』』ti vacanappasaṅgena taṃ paṭhamamahāsaṅgītiṃ dassento, yassaṃ vā paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena saṃvaṇṇanaṃ kattukāmattā taṃ vibhāvento tassā tantiyā āruḷhāyapi idha vacane kāraṇaṃ dassetuṃ 『『paṭhamamahāsaṅgīti nāma cesā』』tiādimāha. Ettha hi kiñcāpi…pe… māruḷhāti etena nanu sā saṅgītikkhandhake tantimāruḷhā, kasmā idha puna vuttā, yadi ca vuttā assa niratthakatā, ganthagarutā ca siyāti codanālesaṃ dasseti. 『『Nidāna…pe… veditabbā』』ti pana etena nidānakosallatthabhāvato yathāvuttadosatā na siyāti visesakāraṇadassanena pariharati. 『『Paṭhamamahāsaṅgīti nāma cesā』』ti ettha ca-saddo īdisesu ṭhānesu vattabbasampiṇḍanattho. Tena hi paṭhamamahāsaṅgītikāle vuttaṃ nidānañca ādi, esā ca paṭhamamahāsaṅgīti nāma evaṃ veditabbāti imamatthaṃ sampiṇḍeti. Upaññāsattho vā ca-saddo, upaññāsoti ca vākyārambho vuccati. Esā hi ganthakārānaṃ pakati, yadidaṃ kiñci vatvā puna aparaṃ vattumārabhantānaṃ ca-saddapayogo. Yaṃ pana vajirabuddhittherena vuttaṃ 『『ettha ca-saddo atirekattho, tena aññāpi atthīti dīpetī』』ti (vajira ṭī. bāhiranidānakathāvaṇṇanā), tadayuttameva. Na hettha ca-saddena tadattho viññāyati. Yadi cettha tadatthadassanatthameva ca-kāro adhippeto siyā, evaṃ sati so na kattabboyeva paṭhamasaddeneva aññāsaṃ dutiyādisaṅgītīnampi atthibhāvassa dassitattā. Dutiyādimupādāya hi paṭhamasaddapayogo dīghādimupādāya rassādisaddapayogo viya. Yathāpaccayaṃ tattha tattha desitattā, paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti, etena taṃ taṃ sikkhāpadānaṃ, taṃtaṃsuttānañca ādipariyosānesu, antarantarā ca sambandhavasena ṭhapitaṃ saṅgītikārakavacanaṃ saṅgahitaṃ hoti. Mahāvisayattā, pūjitattā ca mahatī saṅgīti mahāsaṅgīti, paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti. Kiñcāpīti anuggahattho, tena pāḷiyampi sā saṅgītimāruḷhāvāti anuggahaṃ karoti, evampi tatthāruḷhamattena idha sotūnaṃ nidānakosallaṃ na hotīti pana-saddena aruciyatthaṃ dasseti. Nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ, tasmiṃ kosallaṃ, tadatthāyāti attho.

我來直譯這段巴利文： 由於主要講述戒蘊，所以稱為"戒蘊品"。由於是辨析見解的論述，應當知道《梵網經》作為經藏中完整闡釋諸見的經典被置於第一。因為在三藏佛語中，沒有像《梵網經》那樣徹底清晰地分析諸見的經典。而序分是在第一次結集時，由大迦葉長老詢問，阿難尊者為顯示說法時地等而首先誦出。因此說"乃至《梵網經》"等。其中以"尊者"等來確定說法者，而"第一次結集時"則確定時間，這個意思將在後文明顯顯示。 第一次大結集之論述 現在，因"第一次大結集時"這句話之緣，為顯示那第一次大結集，或因想要依照第一次大結集中誦出的次第作註釋，為說明這裡敘述已入結集的傳承的原因而說"這就是所謂第一次大結集"等。這裡雖然...等...已入，以此表明"那結集不是已在《律藏·犍度品》中入傳承了嗎？為什麼這裡又說？如果又說就會無意義和文字冗長"這樣的質疑。而"序分...等...應知"，以此通過顯示特殊原因來解釋說，由於爲了熟悉序分，所以不會有上述過失。這裡的"這就是所謂第一次大結集"中的"就"字在這樣的場合是總攝應說之義。因此它總攝了"在第一次大結集時所說的序分等，以及這第一次大結集應當如是了知"的意思。或者"就"字表示開始，開始即是句子的起首。這是作者們的慣例，即說了某事後要開始說其他事時使用"就"字。而金剛覺長老所說"這裡的'就'字表示增加義，以此顯示還有其他的"，這是不恰當的。因為這裡的"就"字不表達那個意思。如果這裡的"就"字意在表示那個意思，那就不該使用，因為僅用"第一"字就已顯示有第二等其他結集的存在。因為"第一"字的使用是相對於第二等，如同"短音"等字的使用是相對於長音等。 結集是將因緣而在彼此處所宣說、施設的分散的法與律集合起來的誦說。由於範圍廣大且受尊崇，大結集即是大規模的結集，第一次大結集即是首次的大規模結集。"雖然"表示認可，以此認可它也已入聖典傳承，但以"然而"字顯示不滿意之意，即僅以入于彼處並不能使聽眾熟悉序分。序分是將說法的地點、時間等未知者顯示而令人知曉，於此善巧，即是為此之義。

Idāni taṃ vitthāretvā dassetuṃ 『『dhammacakkapavattanañhī』』tiādi vuttaṃ. Tattha sattānaṃ dassanānuttariyasaraṇādipaṭilābhahetubhūtāsu vijjamānāsupi aññāsu bhagavato kiriyāsu 『『buddho bodheyya』』nti (bu. vaṃ. aṭṭha. abbhantaranidāna 1; cariyā. aṭṭha. pakiṇṇakakathā; udāna aṭṭha. 18) paṭiññāya anulomanato vineyyānaṃ maggaphaluppattihetubhūtā kiriyāva nippariyāyena buddhakiccaṃ nāmāti taṃ sarūpato dassetuṃ 『『dhammacakkappavattanañhi…pe… vinayanā』』ti vuttaṃ. Dhammacakkappavattanato pana pubbabhāge bhagavatā bhāsitaṃ suṇantānampi vāsanābhāgiyameva jātaṃ, na sekkhabhāgiyaṃ, na nibbedhabhāgiyaṃ tapussabhallikānaṃ saraṇadānaṃ viya. Esā hi dhammatā, tasmā tameva mariyādabhāvena vuttanti veditabbaṃ. Saddhindriyādi dhammoyeva pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā, dhammato anapetattā dhammañca taṃ cakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkantipi dhammacakkaṃ. Vuttañhi paṭisambhidāyaṃ –

『『Dhammañca pavatteti cakkañcāti dhammacakkaṃ. Cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka』』ntiādi (paṭi. ma. 2.40, 41).

Tassa pavattanaṃ tathā. Pavattananti ca pavattayamānaṃ, pavattitanti paccuppannātītavasena dvidhā attho. Yaṃ sandhāya aṭṭhakathāsu vuttaṃ 『『dhammacakkapavattanasuttantaṃ desento dhammacakkaṃ pavatteti nāma, aññāsikoṇḍaññattherassa maggaphalādhigatato paṭṭhāya pavattitaṃ nāmā』』ti (saṃ. ni. aṭṭha. 3.5.1081-1088; paṭi. ma. aṭṭha. 2.2.40). Idha pana paccuppannavaseneva attho yutto. Yāvāti paricchedatthe nipāto, subhaddassa nāma paribbājakassa vinayanaṃ antoparicchedaṃ katvāti abhividhivasena attho veditabbo. Tañhi bhagavā parinibbānamañce nipannoyeva vinesīti. Kataṃ pariniṭṭhāpitaṃ buddhakiccaṃ yenāti tathā, tasmiṃ. Katabuddhakicce bhagavati lokanāthe parinibbuteti sambandho, etena buddhakattabbassa kiccassa kassacipi asesitabhāvaṃ dīpeti. Tatoyeva hi bhagavā parinibbutoti. Nanu ca sāvakehi vinītāpi vineyyā bhagavatāyeva vinītā nāma. Tathā hi sāvakabhāsitaṃ suttaṃ 『『buddhabhāsita』』nti vuccati. Sāvakavineyyā ca na tāva vinītā, tasmā 『『katabuddhakicce』』ti na vattabbanti? Nāyaṃ doso tesaṃ vinayanupāyassa sāvakesu ṭhapitattā. Tenevāha –

『『Na tāvāhaṃ pāpima parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā…pe… uppannaṃ parappavādaṃ saha dhammena suniggahitaṃ niggahetvā sapāṭihāriyaṃ dhammaṃ desessantī』』tiādi (dī. ni.

我來直譯這段巴利文： 現在為詳細顯示這個，而說"轉法輪"等。其中，雖然世尊還有其他能使眾生獲得無上見、皈依等的行為，但由於符合"佛陀應覺悟(他人)"的誓願，所以能使所化導者證得道果的行為才是無譬喻的佛事，為顯示其本質而說"從轉法輪...乃至...調伏"。但在轉法輪之前，聽聞世尊所說之人也只得到習氣分，不得學處分，不得通達分，如給予塔布薩、跋利迦二人皈依一樣。這是法性，所以應知那是作為界限而說的。 以信根等法本身因為有轉動義故稱為輪，即是法輪。或者，輪即是權威，因不離於法故，既是法又是輪，即是法輪。依法、依理而轉動也是法輪。如在《無礙解道》中說： "既轉法又轉輪故為法輪。既轉輪又轉法故為法輪。以法而轉故為法輪。以法行而轉故為法輪"等。 其轉動如是。轉動即是正在轉動，已轉動，依現在、過去二分而有意義。關於這點，在註釋書中說："宣說轉法輪經時稱為轉動法輪，從阿若憍陳如長老證得道果開始稱為已轉動。"但這裡只適合依現在義理解。"乃至"是表示限定的不變詞，應知以"包含調伏須跋陀梨遊行者"作為內在限定的意思。因為世尊是在涅槃床上調伏他的。 已作、已完成佛事者即如是，于彼。世間導師世尊已完成佛事而般涅槃，這是關聯，以此顯示佛應作的事已無餘。正因如此世尊才般涅槃。但難道不是被聲聞調伏的所化者也稱為被世尊調伏嗎？如是，聲聞所說的經也稱為"佛說"。聲聞所化導者尚未調伏完畢，所以不應說"已完成佛事"？這不是過失，因為調伏他們的方法已交付聲聞們。因此說： "惡魔啊！我不會般涅槃，直到我的比丘弟子們成為善巧、調伏、無畏、多聞、持法...乃至...當邪說生起時能以法善加降伏，宣說神變法"等。

2.168; udā. 51).

『『Kusinārāya』』ntiādinā bhagavato parinibbutadesakālavisesavacanaṃ 『『aparinibbuto bhagavā』』ti gāhassa micchābhāvadassanatthaṃ, loke jātasaṃvaddhādibhāvadassanatthañca. Tathā hi manussabhāvassa supākaṭakaraṇatthaṃ mahābodhisattā carimabhave dārapariggahādīnipi karontīti. Kusinārāyanti evaṃ nāmake nagare. Tañhi nagaraṃ kusahatthaṃ purisaṃ dassanaṭṭhāne māpitattā 『『kusināra』』nti vuccati, samīpatthe cetaṃ bhummaṃ. Upavattane mallānaṃ sālavaneti tassa nagarassa upavattanabhūte mallarājūnaṃ sālavane. Tañhi sālavanaṃ nagaraṃ pavisitukāmā uyyānato upacca vattanti gacchanti etenāti upavattanaṃ. Yathā hi anurādhapurassa dakkhiṇapacchimadisāyaṃ thūpārāmo, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Yathā ca thūpārāmato dakkhiṇadvārena nagaraṃ pavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā, tasmā taṃ 『『upavattana』』nti vuccati. Apare pana 『『taṃ sālavanamupagantvā mittasuhajje apaloketvā nivattanato upavattananti pākaṭaṃ jātaṃ kirā』』ti vadanti. Yamakasālānamantareti yamakasālānaṃ vemajjhe. Tattha kira bhagavato paññattassa parinibbānamañcassa sīsabhāge ekā sālapanti hoti, pādabhāge ekā. Tatrāpi eko taruṇasālo sīsabhāgassa āsanno hoti, eko pādabhāgassa. Tasmā 『『yamakasālānamantare』』ti vuttaṃ. Apica 『『yamakasālā nāma mūlakkhandhaviṭapapattehi aññamaññaṃ saṃsibbetvā ṭhitasālā』』tipi mahāaṭṭhakathāyaṃ vuttaṃ. Mā iti cando vuccati tassa gatiyā divasassa minitabbato, tadā sabbakalāpāripūriyā puṇṇo eva māti puṇṇamā. Saddavidū pana 『『mo sivo candimā cevā』』ti vuttaṃ sakkatabhāsānayaṃ gahetvā okārantampi candimavācaka ma-saddamicchanti. Visākhāya yutto puṇṇamā yatthāti visākhāpuṇṇamo, soyeva divaso tathā, tasmiṃ. Paccūsati timiraṃ vināsetīti paccūso, pati-pubbo usa-saddo rujāyanti hi neruttikā, soyeva samayoti rattiyā pacchimayāmapariyāpanno kālaviseso vuccati, tasmiṃ. Visākhāpuṇṇamadivase īdise rattiyā pacchimasamayeti vuttaṃ hoti.

我來直譯這段巴利文： "在拘尸那羅"等是爲了顯示世尊般涅槃的地點和時間的特殊說明，爲了顯示"世尊未般涅槃"這種執著的錯誤性，以及在世間出產生長等的狀態。因此，爲了使人性更加明顯，大菩薩們在最後一生也娶妻等。 "在拘尸那羅"即在此名城中。因為那城是在看到持草人之處建造，故稱"拘尸那羅"，這是處所的位格。"在末羅族的沙羅樹林的優婆跋單那"即在那城的優婆跋單那處的末羅王族的沙羅樹林。那沙羅樹林是想要進城者從園林往上行進的路徑，故稱優婆跋單那。如同阿努拉陀補羅（今斯里蘭卡阿努拉德普勒）城南西方有塔園寺，如是那園林在拘尸那羅城的南西方。如同從塔園寺經南門入城的道路向東行後轉向北，如是從園林的沙羅行列向東行後轉向北，因此稱為"優婆跋單那"。其他人則說："據說因為到了那沙羅樹林后看望親朋好友便返回，所以成為著名的優婆跋單那"。 "在雙沙羅樹間"即在成對沙羅樹的中間。據說在那裡為世尊設定的涅槃床的頭部有一排沙羅樹，腳部有一排。其中在頭部附近有一棵幼沙羅樹，在腳部有一棵。因此說"在雙沙羅樹間"。而且在《大注》中也說："所謂雙沙羅樹是指根、干、枝、葉相互交織而立的沙羅樹"。 月亮因測量日子的執行而稱為"摩"，當時因圓滿一切部分而稱為滿月。但語法學家們依照梵語"mo sivo candimā ceva"的用法，也接受以"ma"這個以"o"結尾的詞來表示月亮。與毗舍佉宿相應的滿月之日即是毗舍佉滿月日，就是那天，在其時。破除黑暗故為破曉，語源學家們說這是以"pati"為字首的"usa"詞根表示破壞，那就是時分，即是指屬於夜晚最後一更的特定時間，在其時。意思是說在毗舍佉滿月日這樣的夜晚最後時分。

Upādīyate kammakilesehīti upādi, vipākakkhandhā, kaṭattā ca rūpaṃ. So pana upādi kilesābhisaṅkhāramāranimmathane anossaṭṭho, idha khandhamaccumāranimmathane ossaṭṭhona sesito, tasmā natthi etissā upādisaṅkhāto seso, upādissa vā sesoti katvā 『『anupādisesā』』ti vuccati. Nibbānadhātūti cettha nibbutimattaṃ adhippetaṃ, nibbānañca taṃ sabhāvadhāraṇato dhātu cāti katvā. Nibbutiyā hi kāraṇapariyāyena asaṅkhatadhātu tathā vuccati. Itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso. Anupādisesatāsaṅkhātaṃ imaṃ pakāraṃ bhūtassa pattassa parinibbutassa bhagavato lakkhaṇe nibbānadhātusaṅkhāte atthe tatiyāti vuttaṃ hoti. Nanu ca 『『anupādisesāyā』』ti nibbānadhātuyāva visesanaṃ hoti, na parinibbutassa bhagavato, atha kasmā taṃ bhagavā pattoti vuttoti? Nibbānadhātuyā sahacaraṇato. Taṃsahacaraṇena hi bhagavāpi anupādisesabhāvaṃ pattoti vuccati. Atha vā anupādisesabhāvasaṅkhātaṃ imaṃ pakāraṃ pattāya nibbānadhātuyā lakkhaṇe sañjānanakiriyāya tatiyātipi vattuṃ yujjati. Anupādisesāya nibbānadhātuyāti ca anupādisesanibbānadhātu hutvāti attho. 『『Ūnapañcabandhanena pattenā』』ti (pārā. 612). Ettha hi ūnapañcabandhanapatto hutvāti atthaṃ vadanti. Apica nibbānadhātuyā anupādisesāya anupādisesā hutvā bhūtāyātipi yujjati. Vuttañhi udānaṭṭhakathāya nandasuttavaṇṇanāyaṃ 『『upaḍḍhullikhitehi kesehīti itthambhūtalakkhaṇe karaṇavacanaṃ vippakatullikhitehi kesehi upalakkhitāti attho』』ti (udā. aṭṭha. 22) esanayo īdisesu. Dhātubhājanadivaseti jeṭṭhamāsassa sukkapakkhapañcamīdivasaṃ sandhāya vuttaṃ, tañca na 『『sannipatitāna』』nti etassa visesanaṃ, 『『ussāhaṃ janesī』』ti etassa pana visesanaṃ 『『dhātubhājanadivase bhikkhūnaṃ ussāhaṃ janesī』』ti ussāhajananassa kālavasena bhinnādhikaraṇavisesanabhāvato. Dhātubhājanadivasato hi purimataradivasesupi bhikkhū sannipatitāti. Atha vā 『『sannipatitāna』』nti idaṃ kāyasāmaggivasena sannipatanameva sandhāya vuttaṃ, na samāgamanamattena. Tasmā 『『dhātubhājanadivase』』ti idaṃ 『『sannipatitāna』』nti etassa visesanaṃ sambhavati, idañca bhikkhūnaṃ ussāhaṃ janesīti ettha 『『bhikkhūna』』nti etenapi sambajjhanīyaṃ . Saṅghassa thero saṅghatthero. So pana saṅgho kiṃ parimāṇoti āha 『『sattannaṃ bhikkhusatasahassāna』』nti. Saṅghasaddena hi aviññāyamānassa parimāṇassa viññāpanatthamevetaṃ puna vuttaṃ. Saddavidū pana vadanti –

『『Samāso ca taddhito ca, vākyatthesu visesakā;

Pasiddhiyantu sāmaññaṃ, telaṃ sugatacīvaraṃ.

我來直譯這段巴利文： 被業和煩惱所執取故為余依，即異熟蘊和所作色。而那余依在破壞煩惱、行和死魔時未舍，在此破壞蘊魔和死魔時已舍無餘，因此這(涅槃)無有稱為余依的餘留，或無餘依的餘留，故稱為"無餘依"。這裡的"涅槃界"是指僅僅寂滅，因為涅槃能持自性故也稱為界。因為以寂滅的因緣義，無為界如是稱為(涅槃界)。這是表示如是狀態的具格用法。意思是說，在已達到、已證得這種稱為無餘依狀態的世尊的標識中，在稱為涅槃界的意義上用第三格。 難道"無餘依"不是隻修飾涅槃界，而不是修飾已般涅槃的世尊，那為什麼說世尊證得它呢？因為與涅槃界相隨。因為由於與它相隨，所以說世尊也證得無餘依狀態。或者說，在以第三格表示認知作用時，可以說是在稱為無餘依狀態的這種情況下所證得的涅槃界的標識。"以無餘依涅槃界"意思是成為無餘依涅槃界。如"以未滿五縛"中，他們說意思是成為未滿五縛。而且"以涅槃界無餘依"也可以理解為"成為無餘依而存在"。如在《自說經注》的難陀經注中說："'以半剃之發'是表示如是狀態的具格用法，意思是以未剃完的頭髮為特徵"，這樣的用法就是這種情況。 "在分舍利之日"是指闡明月白半第五日而說，這不是"已集合"的修飾語，而是"生起精進"的修飾語，因為"在分舍利之日為比丘們生起精進"是依精進生起的時間而有不同所屬的修飾關係。因為在分舍利日之前的日子裡比丘們也已集合。或者"已集合"這裡是指依身體完整性的集合而說，不是僅指會合。因此"在分舍利之日"可以是"已集合"的修飾語，這也要與"為比丘們生起精進"中的"比丘們"連線。 僧團的上座為僧團上座。那僧團有多少人呢？說"七十萬比丘"。因為這是爲了使僧團一詞所未表明的數量得以理解而再次說的。語法學家們則說： "複合詞和次生詞，是句義中的限定； 但在衆所周知中，通用如油與善逝衣。"

Tasmā nāmamattabhūtassa saṅghattherassa visesanatthamevetaṃ puna vuttanti, niccasāpekkhatāya ca edisesu samāso yathā 『『devadattassa garukula』』nti. Niccasāpekkhatā cettha saṅghasaddassa bhikkhusatasahassasaddaṃ sāpekkhattepi aññapadantarābhāvena vākye viya apekkhitabbatthassa gamakattā. 『『Sattannaṃ bhikkhusatasahassāna』』nti hi etassa saṅghasadde avayavībhāvena sambandho, tassāpi sāmibhāvena therasaddeti. 『『Sattannaṃ bhikkhusatasahassāna』』nti ca gaṇapāmokkhabhikkhūyeva sandhāya vuttaṃ. Tadā hi sannipatitā bhikkhū ettakāti gaṇanapathamatikkantā. Tathā hi veḷuvagāme vedanāvikkhambhanato paṭṭhāya 『『nacireneva bhagavā parinibbāyissatī』』ti sutvā tato tato āgatesu bhikkhūsu ekabhikkhupi pakkanto nāma natthi. Yathāhu –

『『Sattasatasahassāni , tesu pāmokkhabhikkhavo;

Thero mahākassapova, saṅghatthero tadā ahū』』ti.

Āyasmā mahākassapo anussaranto maññamāno cintayanto hutvā ussāhaṃ janesi, anussaranto maññamāno cintayanto āyasmā mahākassapo ussāhaṃ janesīti vā sambandho. Mahantehi sīlakkhandhādīhi samannāgatattā mahanto kassapoti mahākassapo. Apica 『『mahākassapo』』ti uruvelakassapo nadīkassapo gayākassapo kumārakassapoti ime khuddānukhuddake there upādāya vuccati. Kasmā panāyasmā mahākassapo ussāhaṃ janesīti anuyoge sati taṃ kāraṇaṃ vibhāvento āha 『『sattāhaparinibbute』』tiādi. Satta ahāni samāhaṭāni sattāhaṃ. Sattāhaṃ parinibbutassa assāti tathā yathā 『『acirapakkanto, māsajāto』』ti, antatthaaññapadasamāsoyaṃ, tasmiṃ. Bhagavato parinibbānadivasato paṭṭhāya sattāhe vītivatteti vuttaṃ hoti, etassa 『『vuttavacana』』nti padena sambandho, tathā 『『subhaddena vuḍḍhapabbajitenā』』ti etassapi. Tattha subhaddoti tassa nāmamattaṃ, vuḍḍhakāle pana pabbajitattā 『『vuḍḍhapabbajitenā』』ti vuttaṃ, etena subhaddaparibbājakādīhi taṃ visesaṃ karoti. 『『Alaṃ āvuso』』tiādinā tena vuttavacanaṃ nidasseti. So hi sattāhaparinibbute bhagavati āyasmatā mahākassapattherena saddhiṃ pāvāya kusināraṃ addhānamaggapaṭipannesu pañcamattesu bhikkhusatesu avītarāge bhikkhū antarāmagge diṭṭhaājīvakassa santikā bhagavato parinibbānaṃ sutvā pattacīvarāni chaḍḍetvā bāhā paggayhaṃ nānappakāraṃ paridevante disvā evamāha.

我來為您直譯這段巴利文： 因此，這是爲了修飾僅僅作為名字存在的僧團長老而再次說的，就像在"天授的尊師"這樣的情況下，由於需要持續依賴關係而形成複合詞。這裡雖然"僧團"一詞與"十萬比丘"一詞有依賴關係，但因為沒有其他詞介入，如同在句子中那樣，所依賴的意思是可以理解的。因為"七十萬比丘"這個詞與"僧團"一詞形成整體與部分的關係，而這又與"長老"一詞形成所有關係。"七十萬比丘"是指僧團中的領袖比丘們。當時聚集的比丘數量確實超出了計數範圍。因此，從竹園村（Veḷuvagāma）抑制病痛開始，聽聞"世尊不久將要涅槃"后，從各處前來的比丘中沒有一個離開的。如詩所說： "七十萬比丘中，其中最上首比丘； 長老大迦葉尊，當時為僧團上首。" 具壽大迦葉回憶、思量、考慮而生起精進，或者說具壽大迦葉回憶、思量、考慮時生起精進，這樣理解其關係。因具足廣大戒蘊等功德而稱為大迦葉。又"大迦葉"是相對優樓頻螺迦葉、那提迦葉、伽耶迦葉、童子迦葉等小長老們而言的。 若問為何具壽大迦葉生起精進，為說明其原因而說"七日涅槃后"等。七日聚集為七日。於七日涅槃者，猶如"剛離開的、出生一月的"，這是以後詞為主的複合詞。是說從世尊涅槃之日起過了七日，這與"所說之語"一詞相關聯，同樣"須跋陀老年出家者"也是。其中須跋陀只是他的名字，因為是在老年時出家，所以稱為"老年出家者"，由此將他與須跋陀遊方者等區別開來。以"夠了，賢友"等話展示他所說的話。即在世尊涅槃七日後，當具壽大迦葉長老與約五百位比丘從波婆城（Pāvā）往拘尸那羅城（Kusināra）行進時，看見未離貪慾的比丘們從一位遊方外道處聽聞世尊涅槃的訊息后，丟棄衣缽，舉臂各種方式悲嘆，他如此說道。

Kasmā pana so evamāhāti? Bhagavati āghātena. Ayaṃ kireso khandhake āgate ātumāvatthusmiṃ (mahāva. 303) nahāpitapubbako vuḍḍhapabbajito bhagavati kusinārato nikkhamitvā aḍḍhateḷasehi bhikkhusatehi saddhiṃ ātumaṃ gacchante 『『bhagavā āgacchatī』』ti sutvā 『『āgatakāleyāgudānaṃ karissāmī』』ti sāmaṇerabhūmiyaṃ ṭhite dve putte etadavoca 『『bhagavā kira tātā ātumaṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi, gacchatha tumhe tātā, khurabhaṇḍaṃ ādāya nāḷiyā vā pasibbakena vā anugharakaṃ āhiṇḍatha, loṇampi telampi taṇḍulampi khādanīyampi saṃharatha, bhagavato āgatassa yāgudānaṃ karissāmī』』ti. Te tathā akaṃsu. Atha bhagavati ātumaṃ āgantvā bhusāgārakaṃ paviṭṭhe subhaddo sāyanhasamayaṃ gāmadvāraṃ gantvā manusse āmantetvā 『『hatthakammamattaṃ me dethā』』ti hatthakammaṃ yācitvā 『『kiṃ bhante karomā』』ti vutte 『『idañcidañca gaṇhathā』』ti sabbūpakaraṇāni gāhāpetvā vihāre uddhanāni kāretvā ekaṃ kāḷakaṃ kāsāvaṃ nivāsetvā tādisameva pārupitvā 『『idaṃ karotha, idaṃ karothā』』ti sabbarattiṃ vicārento satasahassaṃ vissajjetvā bhojjayāguñca madhugoḷakañca paṭiyādāpesi. Bhojjayāgu nāma bhuñjitvā pātabbayāgu, tattha sappimadhuphāṇitamacchamaṃsapupphaphalarasādi yaṃ kiñci khādanīyaṃ nāma atthi, taṃ sabbaṃ pavisati. Kīḷitukāmānaṃ sīsamakkhanayoggā hoti sugandhagandhā.

Atha bhagavā kālasseva sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivuto piṇḍāya carituṃ ātumābhimukho pāyāsi. Atha tassa ārocesuṃ 『『bhagavā piṇḍāya gāmaṃ pavisati, tayā kassa yāgu paṭiyāditā』』ti. So yathānivatthapāruteheva tehi kāḷakakāsāvehi ekena hatthena dabbiñca kaṭacchuñca gahetvā brahmā viya dakkhiṇaṃ jāṇumaṇḍalaṃ bhūmiyaṃ patiṭṭhapetvā vanditvā 『『paṭiggaṇhātu me bhante bhagavā yāgu』』nti āha. Tato 『『jānantāpi tathāgatā pucchantī』』ti khandhake (mahāva. 304) āgatanayena bhagavā pucchitvā ca sutvā ca taṃ vuḍḍhapabbajitaṃ vigarahitvā tasmiṃ vatthusmiṃ akappiyasamādānasikkhāpadaṃ, khurabhaṇḍapariharaṇasikkhāpadañcāti dve sikkhāpadāni paññapetvā 『『anekakappakoṭiyo bhikkhave bhojanaṃ pariyesanteheva vītināmitā , idaṃ pana tumhākaṃ akappiyaṃ, adhammena uppannaṃ bhojanaṃ imaṃ paribhuñjitvā anekāni attabhāvasahassāni apāyesveva nibbattissanti, apetha mā gaṇhathā』』ti vatvā bhikkhācārābhimukho agamāsi, ekabhikkhunāpi na kiñci gahitaṃ. Subhaddo anattamano hutvā 『『ayaṃ sabbaṃ jānāmī』』ti āhiṇḍati, sace na gahetukāmo pesetvā ārocetabbaṃ assa, pakkāhāro nāma sabbaciraṃ tiṭṭhanto sattāhamattaṃ tiṭṭheyya, idañca mama yāvajīvaṃ pariyattaṃ assa, sabbaṃ tena nāsitaṃ, ahitakāmo ayaṃ mayha』』nti bhagavati āghātaṃ bandhitvā dasabale dharamāne kiñci vattuṃ nāsakkhi. Evaṃ kirassa ahosi 『『ayaṃ uccā kulā pabbajito mahāpuriso, sace kiñci dharantassa vakkhāmi, mamaṃyeva santajjessatī』』ti.

Svāyaṃ ajja mahākassapattherena saddhiṃ gacchanto 『『parinibbuto bhagavā』』ti sutvā laddhassāso viya haṭṭhatuṭṭho evamāha. Thero pana taṃ sutvā hadaye pahāraṃ viya, matthake patitasukkhāsaniṃ viya (sukkhāsani viya dī. ni. aṭṭha.

我來為您直譯這段巴利文： 為何他要這樣說呢？是因為對世尊懷有嫌恨。據《犍度》中阿荼摩（Ātumā）事緣（律藏大品303）記載，此人原是一位理髮師，年老才出家。當世尊與一千二百五十位比丘從拘尸那羅城出發前往阿荼摩時，他聽聞"世尊來了"，就想"等他來時我要供養粥"，便對兩個還處在沙彌地位的兒子說："孩子們，聽說世尊與一千二百五十位大比丘僧團一起來阿荼摩，你們去吧，帶著理髮工具，或用竹筒或用布袋挨家挨戶走動，收集鹽、油、米和硬食，等世尊來時我要供養粥。"他們照做了。 當世尊來到阿荼摩並進入穀倉時，須跋陀在傍晚時分去到村門口，召集人們說："請給我一些幫工"，在請求幫工時，人們問："尊者，我們該做什麼？"他說"拿這個那個"，讓他們拿來所有用具，在精舍里造灶，自己穿上一件黑色袈裟，披上同樣的衣服，整夜來回走動說"做這個，做那個"，花費了十萬錢準備了可飲用粥和蜜團。所謂可飲用粥是指吃完后可以喝的粥，其中包含了酥油、蜂蜜、糖漿、魚肉、花果汁等一切可食用之物。它帶有芳香氣味，適合想玩耍的人塗抹頭部。 於是世尊在清晨做完身體清潔，由比丘僧團圍繞準備去托缽，朝阿荼摩方向出發。這時有人告訴他說："世尊進村托缽，你為誰準備粥？"他就穿著那些黑色袈裟，一手拿著長柄勺和湯匙，像梵天那樣右膝著地頂禮說："請世尊接受我的粥。"然後，如《犍度》（律藏大品304）所說"如來雖然知道也會詢問"，世尊詢問並聽聞后，呵責那位老年出家者，並針對此事制定了兩條學處：關於不應受持非法物和不應攜帶理髮工具。世尊說："諸比丘，你們尋求食物已經度過了無數俱胝劫，但這個對你們來說是不適宜的，這是非法所得的食物，食用此物將導致投生惡道數千次。走開，不要接受。"說完便朝托缽方向走去，沒有一位比丘接受任何東西。 須跋陀心生不滿："這人自以為什麼都知道。如果不想接受應該派人來告訴我，熟食最多也就能儲存七天，這些本可以供我終身受用，現在全被他毀了，他是想害我。"就這樣對世尊結下怨恨。但在如來在世時不敢說什麼。據說他這樣想："這人出身高貴家族，是大人物，如果我在他在世時說什麼，他一定會呵斥我。" 如今他與大迦葉長老同行時，聽聞"世尊涅槃"，就像得到安慰似的歡喜雀躍地說出這樣的話。長老聽到這話，就像心被擊中，如同晴天霹靂一般。

3.232) maññi, dhammasaṃvego cassa uppajji 『『sattāhamattaparinibbuto bhagavā, ajjāpissa suvaṇṇavaṇṇaṃ sarīraṃ dharatiyeva, dukkhena bhagavatā ārādhitasāsane nāma evaṃ lahuṃ mahantaṃ pāpaṃ kasaṭaṃ kaṇṭako uppanno, alaṃ kho panesa pāpo vaḍḍhamāno aññepi evarūpe sahāye labhitvā sāsanaṃ osakkāpetu』』nti.

Tato thero cintesi 『『sace kho panāhaṃ imaṃ mahallakaṃ idheva pilotikaṃ nivāsetvā chārikāya okirāpetvā nīharāpessāmi, manussā 『samaṇassa gotamassa sarīre dharamāneyeva sāvakā vivadantī』ti amhākaṃ dosaṃ dassessanti, adhivāsemi tāva. Bhagavatā hi desitadhammo asaṅgahitapuppharāsisadiso, tattha yathā vātena pahaṭapupphāni yato vā tato vā gacchanti, evameva evarūpānaṃ vasena gacchante gacchante kāle vinaye ekaṃ dve sikkhāpadāni nassissanti, sutte eko dve pañhāvārā nassissanti, abhidhamme ekaṃ dve bhūmantarāni nassissanti, evaṃ anukkamena mūle naṭṭhe pisācasadisā bhavissāma, tasmā dhammavinayasaṅgahaṃ karissāmi, evaṃ sati daḷhasuttena saṅgahitapupphāni viya ayaṃ dhammavinayo niccalo bhavissati. Etadatthañhi bhagavā mayhaṃ tīṇi gāvutāni paccuggamanaṃ akāsi, tīhi ovādehi (saṃ. ni. 2.149, 150, 151) upasampadaṃ akāsi, kāyato cīvaraparivattanaṃ akāsi, ākāse pāṇiṃ cāletvā candopamapaṭipadaṃ kathento maññeva sakkhiṃ katvā kathesi, tikkhattuṃ sakalasāsanaratanaṃ paṭicchāpesi, mādise bhikkhumhi tiṭṭhamāne ayaṃ pāpo sāsane vaḍḍhiṃ mā alattha, yāva adhammo na dippati, dhammo na paṭibāhiyyati, avinayo na dippati, vinayo na paṭibāhiyyati, adhammavādino na balavanto honti, dhammavādino na dubbalā honti, avinayavādino na balavanto honti, vinayavādino na dubbalā honti, tāva dhammañca vinayañca saṅgāyissāmi, tato bhikkhū attano attano pahonakaṃ gahetvā kappiyākappiye kathessanti, athāyaṃ pāpo sayameva niggahaṃ pāpuṇissati, puna sīsaṃ ukkhipituṃ na sakkhissati, sāsanaṃ iddhañceva phīttañca bhavissatī』』ti cintetvā so 『『evaṃ nāma mayhaṃ cittaṃ uppanna』』nti kassacipi anārocetvā bhikkhusaṅghaṃ samassāsetvā atha pacchā dhātubhājanadivase dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi. Tena vuttaṃ 『『āyasmā mahākassapo sattāhaparinibbute…pe… dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesī』』ti.

Tattha alanti paṭikkhepavacanaṃ, na yuttanti attho. Āvusoti paridevante bhikkhū ālapati. Mā socitthāti citte uppannabalavasokena mā sokamakattha. Mā paridevitthāti vācāya mā vilāpamakattha. 『『Paridevanaṃ vilāpo』』ti hi vuttaṃ. Asocanādīnaṃ kāraṇamāha 『『sumuttā』』tiādinā. Tena mahāsamaṇenāti nissakke karaṇavacanaṃ, smāvacanassa vā nābyappadeso. 『『Upaddutā』』ti pade pana kattari tatiyāvasena sambandho. Ubhayāpekkhañhetaṃ padaṃ. Upaddutā ca homāti taṃkālāpekkhavattamānavacanaṃ, 『『tadā』』ti seso. Atītatthe vā vattamānavacanaṃ, ahumhāti attho. Anussaranto dhammasaṃvegavaseneva, na pana kodhādivasena. Dhammasabhāvacintāvasena hi pavattaṃ sahottappañāṇaṃ dhammasaṃvego. Vuttañhetaṃ –

『『Sabbasaṅkhatadhammesu, ottappākārasaṇṭhitaṃ;

Ñāṇamohitabhārānaṃ, dhammasaṃvegasaññita』』nti. (sārattha. ṭī.

我來為您直譯這段巴利文： （如同《清凈道論復注》3.232所說），他生起了法的悚懼："世尊涅槃才七天，如今他金色的身體還在，在世尊費盡辛勞建立的教法中，如此迅速地出現了這樣大的罪惡、污垢和刺。這個惡人如果繼續增長，還會得到其他類似的同伴，足以使教法衰退。" 於是長老思考："如果我現在就讓這個老人穿上破布，塗上灰塵把他趕走，人們會說'喬達摩沙門的身體還在時，弟子們就已經爭吵'，從而指責我們的過失，所以我暫且忍耐。因為世尊所教導的法就像未被收集的花堆，就像被風吹散的花朵四處飄散一樣，隨著時間流逝，在這樣的人的影響下，戒律會失去一兩條學處，經典會失去一兩個問答，論藏會失去一兩個界，這樣逐漸地，一旦根本毀壞，我們就會像惡鬼一樣。因此我要結集法與律，這樣一來，法與律就會像被堅固的線串起的花朵一樣穩固。正是爲了這個目的，世尊曾親自前來迎接我三俱盧舍，以三個教誡（相應部2.149-151）為我授具足戒，親自為我更換衣服，在空中揮手說月喻行道時以我為見證，三次將整個教法寶藏託付給我。像我這樣的比丘還在時，不該讓這個惡人在教法中增長，在非法不熾盛、正法不被排斥、非律不熾盛、律不被排斥、非法說者不強大、正法說者不羸弱、非律說者不強大、律說者不羸弱之前，我要結集法與律。這樣比丘們各自掌握自己的份額后就能討論什麼是如法與不如法，那時這個惡人自然會受到制裁，再也無法抬頭，教法就會興盛繁榮。"他這樣思考後，沒有向任何人提及"我生起了這樣的想法"，而是安慰比丘僧團，然後在分配舍利的那天，爲了結集法與律而激發比丘們的熱忱。因此說："具壽大迦葉在世尊涅槃七日後......爲了結集法與律而激發比丘們的熱忱。" 其中，"夠了"是否定語，意思是"不應該"。"賢友"是在稱呼悲泣的比丘們。"不要憂愁"是說不要因內心生起的強烈悲傷而憂愁。"不要悲泣"是說不要用言語哀嘆。因為說"悲泣就是哀嘆"。以"我們很好地解脫"等說明不應憂愁等的理由。"被那大沙門"是工具格的表達，或者是從格的省略形式。而在"困擾"一詞中，是以作格的方式連線。這個詞涉及兩方面。"我們被困擾"是針對當時的現在時態，省略了"那時"。或者是用現在時態表達過去義，意思是"我們曾經被困擾"。回憶是出於法的悚懼，而不是出於憤怒等。因為依法性思維而生起的具有愧懼的智慧就是法的悚懼。如說： "對一切有為法，以愧懼行相住， 智者除去重擔，名為法的悚懼。"（《心義燈注》）

1.paṭhamamahāsaṅgītikathāvaṇṇanā);

Aññaṃ ussāhajananakāraṇaṃ dassetuṃ 『『īdisassā』』tiādi vuttaṃ. Tattha īdisassa ca saṅghasannipātassāti sattasatasahassagaṇapāmokkhattherappamukhagaṇanapathātikkantasaṅghasannipātaṃ sandhāya vadati. 『『Ṭhānaṃ kho panetaṃ vijjatī』』tiādināpi aññaṃ kāraṇaṃ dasseti. Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, hetu. Khoti avadhāraṇe. Panāti vacanālaṅkāre, etaṃ ṭhānaṃ vijjateva, no na vijjatīti attho. Kiṃ pana tanti āha 『『yaṃ pāpabhikkhū』』tiādi. Yanti nipātamattaṃ, kāraṇaniddeso vā, yena ṭhānena antaradhāpeyyuṃ, tadetaṃ ṭhānaṃ vijjatiyevāti. Pāpena lāmakena icchāvacarena samannāgatā bhikkhū pāpabhikkhū. Atīto satthā ettha, etassāti vā atītasatthukaṃ yathā 『『bahukattuko』』ti. Padhānaṃ vacanaṃ pāvacanaṃ. Pā-saddo cettha nipāto 『『pā eva vutyassā』』tiādīsu viya. Upasaggapadaṃ vā etaṃ, dīghaṃ katvā pana tathā vuttaṃ yathā 『『pāvadatī』』tipi vadanti. Pakkhanti alajjipakkhaṃ. 『『Yāva cā』』tiādinā saṅgītiyā sāsanaciraṭṭhitikabhāve kāraṇaṃ, sādhakañca dasseti. 『『Tasmā』』ti hi padamajjhāharitvā 『『saṅgāyeyya』』nti padena sambandhanīyaṃ.

Tattha yāva ca dhammavinayo tiṭṭhatīti yattakaṃ kālaṃ dhammo ca vinayo ca lajjipuggalesu tiṭṭhati. Parinibbānamañcake nipannena bhagavatā mahāparinibbānasutte (dī. ni. 2.216) vuttaṃ sandhāya 『『vuttañheta』』ntiādimāha. Hi-saddo āgamavasena daḷhijotako. Desito paññattoti dhammopi desito ceva paññatto ca. Suttābhidhammasaṅgahitassa hi dhammassa atisajjanaṃ pabodhanaṃ desanā, tasseva pakārato ñāpanaṃ vineyyasantāne ṭhapanaṃ paññāpanaṃ. Vinayopi desito ceva paññatto ca. Vinayatantisaṅgahitassa hi atthassa atisajjanaṃ pabodhanaṃ desanā, tasseva pakārato ñāpanaṃ asaṅkarato ṭhapanaṃ paññāpanaṃ, tasmā kammadvayampi kiriyādvayena sambajjhanaṃ yujjatīti veditabbaṃ.

Soti so dhammo ca vinayo ca. Mamaccayenāti mama accayakāle. 『『Bhummatthe karaṇaniddeso』』ti hi akkharacintakā vadanti. Hetvatthe vā karaṇavacanaṃ, mama accayahetu tumhākaṃ satthā nāma bhavissatīti attho. Vuttañhi mahāparinibbānasuttavaṇṇanāyaṃ 『『mayi parinibbute tumhākaṃ satthukiccaṃ sādhessatī』』ti (dī. ni. aṭṭha. 2.216). Lakkhaṇavacanañhettha hetvatthasādhakaṃ yathā 『『nette ujuṃ gate satī』』ti (a. ni. 4.70; netti.

我來為您直譯這段巴利文： 第一次大結集故事註釋： 為顯示另一激發熱忱的原因而說"如此"等。其中"如此的僧團集會"是指以七十萬上首長老為首的超出計數的僧團集會。以"此事是可能的"等顯示另一個原因。"處"是指果報依此而住的因。"確實"是表示確定。"又"是修飾語，意思是這種情況確實存在，並非不存在。 什麼是這種情況呢？說"惡比丘們"等來解釋。"yaṃ"是虛詞，或表示原因，即以此因緣會使教法消失，這種情況確實存在。惡比丘是指具有邪惡、低劣、隨欲行的比丘。"過去師教"是指已逝去的導師的教法，如"多作者"。"聖言"是指主要的言教。這裡的"pā"是虛詞，如"pā eva vutyassa"等中的用法。或是字首，但延長髮音而如此說，有人也說成"pāvadati"。"派系"是指無慚愧者的派系。 以"乃至"等顯示結集對教法久住的原因和證明。應補充"因此"一詞與"應結集"相連。 其中"只要法與律住世"是指法與律在具慚愧的人中存續的時間。"因為這樣說"等是指世尊在涅槃床上在《大般涅槃經》（長部2.216）中所說。"hi"字表示通過傳承而加強語氣。"已說已制定"是指法也已說已制定。對經藏和論藏所攝之法的宣說和開示是"說"，對其以種種方式使知、安立於所化眾生相續中是"制定"。律也已說已制定。對律藏所攝義理的宣說和開示是"說"，對其以種種方式使知、無疑地安立是"制定"，因此應知兩種作業都與兩種行為相應。 "那個"是指那個法與律。"我去後"是指我去世時。文字學家說："是處格的工具表示。"或是表示原因的工具格，意思是因我去世而它將成為你們的導師。因為在《大般涅槃經注》中說："在我涅槃后，它將履行你們導師的職責。"（長部注2.216）這裡的相表達是成就原因義，如"當眼睛端直時"（增支部4.70；導論）。

10.90, 93). Idaṃ vuttaṃ hoti – mayā vo ṭhiteneva 『『idaṃ lahukaṃ, idaṃ garukaṃ, idaṃ satekicchaṃ, idaṃ atekicchaṃ, idaṃ lokavajjaṃ, idaṃ paṇṇattivajjaṃ, ayaṃ āpatti puggalassa santike vuṭṭhāti, ayaṃ gaṇassa, ayaṃ saṅghassa santike vuṭṭhātī』』ti sattannaṃ āpattikkhandhānaṃ avītikkamanīyatāvasena otiṇṇavatthusmiṃ sakhandhakaparivāro ubhatovibhaṅgo mahāvinayo nāma desito, taṃ sakalampi vinayapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati 『『idaṃ vo kattabbaṃ, idaṃ vo na kattabba』』nti kattabbākattabbassa vibhāgena anusāsanato. Ṭhiteneva ca mayā 『『ime cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo』』ti tena tena vineyyānaṃ ajjhāsayānurūpena pakārena ime sattatiṃsa bodhipakkhiyadhamme vibhajitvā vibhajitvā suttantapiṭakaṃ desitaṃ, taṃ sakalampi suttantapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati taṃtaṃcariyānurūpaṃ sammāpaṭipattiyā anusāsanato, ṭhiteneva ca mayā 『『ime pañcakkhandhā (dī. ni. aṭṭha. 2.216), dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni. Tatrāpi ettakā dhammā kāmāvacarā, ettakā rūpāvacarā, ettakā arūpāvacarā, ettakā pariyāpannā, ettakā apariyāpannā, ettakā lokiyā, ettakā lokuttarā』』ti ime dhamme vibhajitvā vibhajitvā abhidhammapiṭakaṃ desitaṃ, taṃ sakalampi abhidhammapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati khandhādivibhāgena ñāyamānaṃ catusaccasambodhāvahattā. Iti sabbampetaṃ abhisambodhito yāva parinibbānā pañcacattālīsa vassāni bhāsitaṃ lapitaṃ 『『tīṇi piṭakāni, pañca nikāyā, navaṅgāni, caturāsīti dhammakkhandhasahassānī』』ti evaṃ mahappabhedaṃ hoti. Imāni caturāsīti dhammakkhandhasahassāni tiṭṭhanti, ahaṃ ekova parinibbāyissāmi, ahañca panidāni ekova ovadāmi anusāsāmi, mayi parinibbute imāni caturāsīti buddhasahassāni tumhe ovadissanti anusāsissanti ovādānusāsanakiccassa nipphādanatoti.

Sāsananti pariyattipaṭipattipaṭivedhavasena tividhampi sāsanaṃ, nippariyāyato pana sattatiṃsa bodhipakkhiyadhammā. Addhānaṃ gamitumalanti addhaniyaṃ, addhānagāmi addhānakkhamanti attho. Ciraṃ ṭhiti etassāti ciraṭṭhitikaṃ. Idaṃ vuttaṃ hoti – yena pakārena idaṃ sāsanaṃ addhaniyaṃ, tatoyeva ca ciraṭṭhitikaṃ bhaveyya, tena pakārena dhammañca vinayañca yadi panāhaṃ saṅgāyeyyaṃ, sādhu vatāti.

Idāni sammāsambuddhena attano kataṃ anuggahavisesaṃ samanussaritvā cintanākārampi dassento 『『yañcāhaṃ bhagavatā』』tiādimāha. Tattha 『『yañcāha』』nti etassa 『『anuggahito, pasaṃsito』』ti etehi sambandho. Yanti yasmā, kiriyāparāmasanaṃ vā etaṃ, tena 『『anuggahito, pasaṃsito』』ti ettha anuggahaṇaṃ, pasaṃsanañca parāmasati. 『『Dhāressasī』』tiādikaṃ pana vacanaṃ bhagavā aññatarasmiṃ rukkhamūle mahākassapattherena paññattasaṅghāṭiyaṃ nisinno taṃ saṅghāṭiṃ padumapupphavaṇṇena pāṇinā antantena parāmasanto āha. Vuttañhetaṃ kassapasaṃyutte (saṃ. ni.

我來幫您直譯這段巴利文： 10.90, 93 這些是所說的 - 我站立著對你們說:"這是輕罪,這是重罪,這是可懺悔的,這是不可懺悔的,這是世間罪,這是規定罪,這些罪在個人面前懺悔,這些在僧團面前懺悔,這些在僧伽面前懺悔。"基於七種罪聚不可違背的原則,對於已生起的事項,我已宣說了包含章節和附隨部分的兩部分戒律,即大律。在我般涅槃后,整個律藏將完成對你們的導師職責,因為它通過區分應做與不應做來教導"這是你們應該做的,這是你們不應該做的"。 我站立著對你們說:"這是四念處、四正勤、四神足、五根、五力、七覺支、八聖道分",我根據不同根機眾生的意願,反覆分別解說這三十七道品,宣說了經藏。在我般涅槃后,整個經藏將完成對你們的導師職責,因為它隨順各種根性教導正確的修行。 我站立著說:"這是五蘊、十二處、十八界、四聖諦、二十二根、九因、四食、七觸、七受、七想、七思、七心。其中有這麼多是欲界法,這麼多是色界法,這麼多是無色界法,這麼多是有為法,這麼多是無為法,這麼多是世間法,這麼多是出世間法。"我反覆分別解說這些法,宣說了論藏。在我般涅槃后,整個論藏將完成對你們的導師職責,因為通過蘊等的分別能帶來對四聖諦的證悟。 如是,從證悟直至般涅槃的四十五年間所說的一切,可分為"三藏、五部、九分教、八萬四千法蘊"等眾多部分。這八萬四千法蘊將住世,只有我將般涅槃。現在只有我在教導和指導,在我般涅槃后,這八萬四千佛將教導和指導你們,完成教導和指導的任務。 教法是指教理、修行、證悟三種教法,但從無比喻的意義來說就是三十七道品。能夠長久維持的稱為持久,意思是能夠長期行進、能夠長期維持。有長期住世性的稱為長住。這是所說的意思 - 如果我以使教法持久並因此而長住的方式來結集法和律,那就太好了。 現在爲了顯示憶念世尊對自己所作特殊攝受時的思維方式,他說"我被世尊..."等。其中"我被"與"攝受、讚歎"相連。"我被"意為因為,或者是指代動作,由此指代"攝受、讚歎"中的攝受和讚歎。至於"你將受持"等言語,是世尊在某棵樹下,坐在大迦葉尊者鋪設的僧伽梨衣上,以蓮花色般的手掌輕輕撫摸那件僧伽梨衣時所說。這在迦葉相應中說道。

2.154) mahākassapatthereneva ānandattheraṃ āmantetvā kathentena –

『『Atha kho āvuso bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami, atha khvāhaṃ āvuso paṭapilotikānaṃ saṅghāṭiṃ catugguṇaṃ paññapetvā bhagavantaṃ etadavocaṃ 『idha bhante bhagavā nisīdatu, yaṃ mamassa dīgharattaṃ hitāya sukhāyā』ti . Nisīdi kho āvuso bhagavā paññatte āsane, nisajja kho maṃ āvuso bhagavā etadavoca 『mudukā kho tyāyaṃ kassapa paṭapilotikānaṃ saṅghāṭī』ti. Paṭiggaṇhātu me bhante bhagavā paṭapilotikānaṃ saṅghāṭiṃ anukampaṃ upādāyāti. Dhāressasi pana me tvaṃ kassapa sāṇāni paṃsukūlāni nibbasanānīti. Dhāressāmahaṃ bhante bhagavato sāṇāni paṃsukūlāni nibbasanānīti. So khvāhaṃ āvuso paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ, ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajji』』nti (saṃ. ni.

2.154) mahākassapatthereneva ānandattheraṃ āmantetvā kathentena –

2.154.大迦葉長老對阿難長老所說： "賢友，那時世尊從道路轉往一棵樹下。賢友，我將破布僧伽梨疊成四層鋪設后，對世尊如此說道：'世尊請坐於此處，這將為我帶來長久的利益和快樂。'賢友，世尊便坐在鋪設好的座位上。坐下後，賢友，世尊對我說：'迦葉啊，這破布僧伽梨很柔軟。'世尊，請接受我的破布僧伽梨，出於慈悲。'迦葉，你願意穿著我這粗麻的糞掃衣嗎？''世尊，我願意穿著世尊的粗麻糞掃衣。'賢友，於是我將破布僧伽梨獻給世尊，而我則接受了世尊的粗麻糞掃衣。"

2.154).

Tattha mudukā kho tyāyanti mudukā kho te ayaṃ. Kasmā pana bhagavā evamāhāti? Therena saha cīvaraṃ parivattetukāmatāya. Kasmā parivattetukāmo jātoti? Theraṃ attano ṭhāne ṭhapetukāmatāya. Kiṃ sāriputtamoggallānā natthīti? Atthi, evaṃ panassa ahosi 『『ime na ciraṃ ṭhassanti, 『kassapo pana vīsavassasatāyuko, so mayi parinibbute sattapaṇṇiguhāyaṃ vasitvā dhammavinayasaṅgahaṃ katvā mama sāsanaṃ pañcavassasahassaparimāṇakālaṃ pavattanakaṃ karissatī』』ti attano naṃ ṭhāne ṭhapesi, evaṃ bhikkhū kassapassa sussusitabbaṃ maññissantī』』ti tasmā evamāha. Thero pana yasmā cīvarassa vā pattassa vā vaṇṇe kathite 『『imaṃ tumhe gaṇhathā』』ti vacanaṃ cārittameva, tasmā 『『paṭiggaṇhātu me bhante bhagavā』』ti āha.

Dhāressasipana me tvaṃ kassapāti kassapa tvaṃ imāni paribhogajiṇṇāni paṃsukūlāni pārupituṃ sakkhissasīti vadati. Tañca kho na kāyabalaṃ sandhāya, paṭipattipūraṇaṃ pana sandhāya evamāha. Ayañhettha adhippāyo – ahaṃ imaṃ cīvaraṃ puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitaṃ susānaṃ pavisitvā tumbamattehi pāṇakehi samparikiṇṇaṃ te pāṇake vidhunitvā mahāariyavaṃse ṭhatvā aggahesiṃ, tassa me imaṃ cīvaraṃ gahitadivase dasasahassacakkavāḷe mahāpathavī mahāviravaṃ viravamānā kampittha, ākāsaṃ taṭataṭāyi, cakkavāḷe devatā sādhukāraṃ adaṃsu, imaṃ cīvaraṃ gaṇhantena bhikkhunā jātipaṃsukūlikena jātiāraññikena jātiekāsanikena jātisapadānacārikena bhavituṃ vaṭṭati, tvaṃ imassa cīvarassa anucchavikaṃ kātuṃ sakkhissasīti. Theropi attanā pañcannaṃ hatthīnaṃ balaṃ dhāreti, so taṃ atakkayitvā 『『ahametaṃ paṭipattiṃ pūressāmī』』ti ussāhena sugatacīvarassa anucchavikaṃ kātukāmo 『『dhāressāmahaṃ bhante』』ti āha. Paṭipajjinti paṭipannosiṃ. Evaṃ pana cīvaraparivattanaṃ katvā therena pārupitacīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā unnadantī kampittha.

Sāṇāni paṃsukūlānīti matakaḷevaraṃ pariveṭhetvā chaḍḍitāni tumbamatte kimī papphoṭetvā gahitāni sāṇavākamayāni paṃsukūlacīvarāni. Nibbasanānīti niṭṭhitavasanakiccāni, paribhogajiṇṇānīti attho. Ettha ca kiñcāpi ekameva taṃ cīvaraṃ, anekāvayavattā pana bahuvacanaṃ katanti majjhimagaṇṭhipade vuttaṃ. Cīvare sādhāraṇaparibhogenāti ettha attanā sādhāraṇaparibhogenāti atthassa viññāyamānattā, viññāyamānatthassa ca saddassa payoge kāmācārattā 『『attanā』』ti na vuttaṃ. 『『Dhāressasi pana me tvaṃ kassapa sāṇāni paṃsukūlānī』』ti (saṃ. ni.

2.154.其中"你這個很柔軟"是"你的這個很柔軟"的意思。為何世尊這樣說呢？是因為想要與長老交換袈裟。為何想要交換呢？是因為想要讓長老繼承自己的地位。難道沒有舍利弗和目犍連嗎？有的，但他這樣想："這些人活不長了，而迦葉將活一百二十歲，在我入滅后，他將住在七葉窟，結集法與律，使我的教法延續五千年。"因此讓他繼承自己的地位，這樣比丘們會認為應當聽從迦葉。所以這樣說。而長老因為知道讚歎衣缽時說"你拿這個吧"是慣例，所以說"世尊請接受我的"。 "迦葉，你願意穿著嗎"是說："迦葉，你能穿這些穿舊了的糞掃衣嗎？"這不是指體力，而是指完成修行。這裡的意思是：我這件衣，是被一個叫富蘭那的女奴穿過後丟棄在亂葬崗的，我進入墓地，抖掉滿佈其上如酒杯大小的蟲子，立於大聖種法中拾得。我拾得這件衣的那天，十萬個世界的大地發出巨響震動，天空雷鳴，諸天神讚歎。比丘取得這件衣，應當成為生來即行糞掃衣法、林居法、一坐食法、次第乞食法者，你能讓自己配得上這件衣嗎？長老雖有五頭象的力量，但不考慮這點，只因想要完成這修行，願意讓自己配得上善逝的衣，所以說"世尊，我願意穿"。"接受"是指已經接受。這樣交換衣服后，長老穿的衣世尊穿上，世尊的衣長老穿。那時大地震動直至海邊。 "粗麻糞掃衣"是指包裹遺體后丟棄的，抖掉如酒杯大小的蟲后拾得的，由粗麻製成的糞掃衣。"穿著"是指已完成穿著之用，意即已經穿舊。這裡雖然只是一件衣，但因有多個部分，所以用複數，如中部註疏中所說。關於"以衣共同使用"，因為能理解是"自己共同使用"的意思，且已理解的詞不必再說，所以沒說"自己"。"迦葉，你願意穿著我這粗麻的糞掃衣嗎？"

2.154) hi vuttattā 『『attanāva sādhāraṇaparibhogenā』』ti viññāyati, nāññena. Na hi kevalaṃ saddatoyeva sabbattha atthanicchayo, atthapakaraṇādināpi yebhuyyena atthassa niyamitattā. Ācariyadhammapālattherena panettha evaṃ vuttaṃ 『『cīvare sādhāraṇaparibhogenāti ettha 『attanā samasamaṭṭhapanenā』ti idha vuttaṃ attanā – saddamānetvā 『cīvare attanā sādhāraṇaparibhogenā』ti yojetabbaṃ.

Yassa yena hi sambandho, dūraṭṭhampi ca tassa taṃ;

Atthato hyasamānānaṃ, āsannattamakāraṇanti.

Atha vā bhagavatā cīvare sādhāraṇaparibhogena bhagavatā anuggahitoti yojanīyaṃ. Ekassāpi hi karaṇaniddesassa sahādiyogakattutthajotakattasambhavato』』ti. Samānaṃ dhāraṇametassāti sādhāraṇo, tādiso paribhogoti sādhāraṇaparibhogo, tena. Sādhāraṇaparibhogena ca samasamaṭṭhapanena ca anuggahitoti sambandho.

Idāni –

『『Ahaṃ bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi, kassapopi bhikkhave yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatī』』tiādinā (saṃ. ni. 2.152) –

Navānupubbavihārachaḷabhiññāpabhede uttarimanussadhamme attanā samasamaṭṭhapanatthāya bhagavatā vuttaṃ kassapasaṃyutte (saṃ. ni. 2.151) āgataṃ pāḷimimaṃ peyyālamukhena, ādiggahaṇena ca saṅkhipitvā dassento āha 『『ahaṃ bhikkhave』』tiādi.

Tattha yāvadeti yāvadeva, yattakaṃ kālaṃ ākaṅkhāmi, tattakaṃ kālaṃ viharāmīti attho. Tatoyeva hi majjhimagaṇṭhipade, cūḷagaṇṭhipade ca 『『yāvadeti yāvadevāti vuttaṃ hotī』』ti likhitaṃ. Saṃyuttaṭṭhakathāyampi 『『yāvade ākaṅkhāmīti yāvadeva icchāmī』』ti (saṃ. ni. aṭṭha. 1.

2.154.因為說了"你願意穿著我這粗麻的糞掃衣嗎？"，所以可以理解為"以自己共同使用"，而不是其他。因為不僅僅從字面就能在所有情況下決定意思，大多數情況下意思是由上下文等來限定的。而阿阇黎法護長老對此如此說："關於'以衣共同使用'，這裡應把'自己'一詞帶入，解釋為'以衣自己共同使用'。 若此與彼相關連，即使遠處亦屬彼； 義理若不相符合，靠近也非其因由。" 或者應理解為"被世尊以與世尊衣共同使用而攝受"。因為即使是單一的工具格，也可能表示包含等的施作者義。共同持有此者為共同，如是使用為共同使用，以此。應理解為以共同使用和平等安立而攝受。 現在： "諸比丘，我隨意欲時，離開諸欲，離開不善法，具有尋、伺，由離生起喜、樂，成就並安住于初禪。諸比丘，迦葉也隨意欲時，離開諸欲，離開不善法，具有尋、伺，由離生起喜、樂，成就並安住于初禪。"等等- 爲了在九次第定、六神通等殊勝人法上平等安立，世尊在迦葉相應中所說的經文，以省略方式，以"等"字略說而顯示說："諸比丘"等。 其中"隨意"即"隨意欲"，意思是我想要多長時間，就能安住多長時間。因此在中部註疏和小注疏中寫道："隨意即隨意欲的意思。"在相應部註釋中也說："隨意欲即隨意想要。"

2.152) attho vutto. Tathā hi tattha līnatthapakāsaniyaṃ ācariyadhammapālattherena 『『yāvadevāti iminā samānatthaṃ 『yāvade』ti idaṃ pada』』nti vuttaṃ. Potthakesu pana katthaci 『『yāvadevā』』ti ayameva pāṭho dissati. Api ca yāvadeti yattakaṃ samāpattivihāraṃ viharituṃ ākaṅkhāmi, tattakaṃ samāpattivihāraṃ viharāmīti samāpattiṭṭhāne, yattakaṃ abhiññāvohāraṃ voharituṃ ākaṅkhāmi, tattakaṃ abhiññāvohāraṃ voharāmīti abhiññāṭhāne ca saha pāṭhasesena attho veditabbo. Ācariyadhammapālattherenāpi tadevatthaṃ yathālābhanayena dassetuṃ 『『yattake samāpattivihāre, abhiññāvohāre vā ākaṅkhanto vihārāmi ceva voharāmi ca, tathā kassapopīti attho』』ti vuttaṃ. Apare pana 『『yāvadeti 『yaṃ paṭhamajjhānaṃ ākaṅkhāmi, taṃ paṭhamajjhānaṃ upasampajja vihārāmī』tiādinā samāpattiṭṭhāne, iddhividhābhiññāṭhāne ca ajjhāharitassa ta-saddassa kammavasena 『yaṃ dibbasotaṃ ākaṅkhāmi, tena dibbasotena sadde suṇāmī』tiādinā sesābhiññāṭhāne karaṇavasena yojanā vattabbā』』ti vadanti. Vivicceva kāmehīti ettha eva-saddo niyamattho, ubhayattha yojetabbo. Yamettha vattabbaṃ, tadupari āvi bhavissati.

Navānupubbavihārachaḷabhiññāppabhedeti ettha navānupubbavihārā nāma anupaṭipāṭiyā samāpajjitabbattā evaṃsaññitā nirodhasamāpattiyā saha aṭṭha samāpattiyo. Chaḷabhiññā nāma āsavakkhayañāṇena saha pañcābhiññāyo. Katthaci potthake cettha ādisaddo dissati. So anadhippeto yathāvuttāya pāḷiyā gahetabbassa atthassa anavasesattā. Manussesu, manussānaṃ vā uttaribhūtānaṃ, uttarīnaṃ vā manussānaṃ jhāyīnañceva ariyānañca dhammoti uttarimanussadhammo, manussadhammā vā uttarīti uttarimanussadhammo. Dasa kusalakammapathā cettha vinā bhāvanāmanasikārena pakatiyāva manussehi nibbattetabbato, manussattabhāvāvahanato ca manussadhammo nāma, tato uttari pana jhānādi uttarimanussadhammoti veditabbo. Samasamaṭṭhapanenāti 『『ahaṃ yattakaṃ kālaṃ, yattake vā samāpattivihāre, yattakā abhiññāyo ca vaḷañjemi , tathā kassapopī』』ti evaṃ samasamaṃ katvā ṭhapanena. Anekaṭṭhānesu ṭhapanaṃ, kassacipi uttarimanussadhammassa asesabhāvena ekantasamaṭṭhapanaṃ vā sandhāya 『『samasamaṭṭhapanenā』』ti vuttaṃ, idañca navānupubbavihārachaḷabhiññābhāvasāmaññena pasaṃsāmattanti daṭṭhabbaṃ. Na hi āyasmā mahākassapo bhagavā viya devasikaṃ catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo samāpajjati, yamakapāṭihāriyādivasena ca abhiññāyo vaḷañjetīti. Ettha ca uttarimanussadhamme attanā samasamaṭṭhapanenā』』ti idaṃ nidassanamattanti veditabbaṃ. Tathā hi –

『『Ovada kassapa bhikkhū, karohi kassapa bhikkhūnaṃ dhammiṃ kathaṃ, ahaṃ vā kassapa bhikkhū ovadeyyaṃ, tvaṃ vā. Ahaṃ vā kassapa bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ, tvaṃ vā』』ti –

Evampi attanā samasamaṭṭhapanamakāsiyevāti.

我來直譯這段巴利文： 2.152) 已說明其義。同樣在那裡，在《義釋》中長老法護阿阇黎說："'yāvadeva'這個詞與'yāvade'意思相同"。然而在一些經典中只見到"yāvadeva"這個寫法。而且"yāvade"的意思是：我欲住多少定境，即住多少定境，這是關於定境；我欲運用多少神通，即運用多少神通，這是關於神通，應當與余文一起理解其義。法護阿阇黎也為顯示同樣的意思，依所得之法說："我欲住多少定境、運用多少神通，即如是而住、如是運作，迦葉也是如此，這是其義。"其他人則說："'yāvade'應當這樣理解：在定境方面，以'我欲入初禪，即入初禪而住'等方式；在神通方面，在神變通處省略'彼'字作為賓語，在其餘神通處作為工具格，如'我欲得天耳，即以天耳聞聲'等。"關於"遠離諸欲"，此處"eva"字表示限定義，應用於兩處。對此應說的，將在後文中明顯。 關於"九次第住和六神通之別"，此中九次第住是指因須次第入定而如是稱呼的滅盡定及八定。六神通是指連同漏盡智在內的五神通。在某些經本中此處可見"ādi"（等）字，但不應採用，因為依前述聖典所取之義已無遺漏。超人法是指超越於人、勝於人的禪修者與聖者之法。此中，十善業道因無需修習作意即可為人所成就，且能得人身，故稱為人法。超越此者，即禪那等為超人法，應如是了知。"平等安立"是指"我於何等時間、何等定境、運用何等神通，迦葉也如是"，如此平等而立。或是指在多處安立，或是指完全平等安立任何超人法，故說"平等安立"。這僅是就九次第住和六神通之共性而作讚歎。因為大迦葉尊者並非如世尊那樣每日入二十四億十萬次定，也不如雙神變等方式運用神通。此中"以超人法平等安立"僅是舉例說明。因此： "迦葉，你當教誡比丘，迦葉，你當爲比丘作法說。或是我教誡比丘，或是你。或是我為比丘作法說，或是你。" 如是也作了與己平等安立。

Tathāti rūpūpasaṃhāro yathā anuggahito, tathā pasaṃsitoti. Ākāse pāṇiṃ cāletvāti bhagavatā attanoyeva pāṇiṃ ākāse cāletvā kulesu alaggacittatāya ceva karaṇabhūtāya pasaṃsitoti sambandho. Alaggacittatāyāti vā ādhāre bhummaṃ, ākāse pāṇiṃ cāletvā kulūpakassa bhikkhuno alaggacittatāya kulesu alagganacittena bhavituṃ yuttatāya ceva maññeva sakkhiṃ katvā pasaṃsitoti attho. Yathāha –

『『Atha kho bhagavā ākāse pāṇiṃ cālesi seyyathāpi bhikkhave, ayaṃ ākāse pāṇi na sajjati na gayhati na bajjhati, evameva kho bhikkhave yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati 『labhantu lābhakāmā, puññakāmā karontu puññānī』ti. Yathā sakena lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano. Evarūpo kho bhikkhave bhikkhu arahati kulāni upasaṅkamituṃ. Kassapassa bhikkhave kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati 『labhantu lābhakāmā, puññakāmā karontu puññānī』ti. Yathā sakena lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano』』ti (saṃ. ni. 2.146).

Tattha ākāse pāṇiṃ cālesīti nīle gaganantare yamakavijjukaṃ sañcālayamāno viya heṭṭhābhāge , uparibhāge, ubhato ca passesu pāṇiṃ sañcālesi, idañca pana tepiṭake buddhavacane asambhinnapadaṃ nāma. Attamanoti sakamano, na domanassena pacchinditvā gahitamano. Sumanoti tuṭṭhamano, idāni yo hīnādhimuttiko micchāpaṭipanno evaṃ vadeyya 『『sammāsambuddho 『alaggacittatāya ākāse cālitapāṇūpamā kulāni upasaṅkamathā』ti vadanto aṭṭhāne ṭhapeti, asayhabhāraṃ āropeti, yaṃ na sakkā kātuṃ, taṃ kārehī』』ti, tassa vādapathaṃ pacchinditvā 『『sakkā ca kho evaṃ kātuṃ, atthi evarūpo bhikkhū』』ti āyasmantaṃ mahākassapattherameva sakkhiṃ katvā dassento 『『kassapassa bhikkhave』』tiādimāha.

Aññampi pasaṃsanamāha 『『candopamapaṭipadāya cā』』ti, candapaṭibhāgāya paṭipadāya ca karaṇabhūtāya pasaṃsito, tassaṃ vā ādhārabhūtāya maññeva sakkhiṃ katvā pasaṃsitoti attho. Yathāha –

『『Candūpamā bhikkhave kulāni upasaṅkamatha apakasseva kāyaṃ, apakassa cittaṃ niccanavakā kulesu appagabbhā. Seyyathāpi bhikkhave puriso jarudapānaṃ vā olokeyya pabbatavisamaṃ vā nadīviduggaṃ vā apakasseva kāyaṃ, apakassa cittaṃ, evameva kho bhikkhave candūpamā kulāni upasaṅkamatha apakasseva kāyaṃ, apakassa cittaṃ niccanavakā kulesu appagabbhā. Kassapo bhikkhave candūpamo kulāni upasaṅkamati apakasseva kāyaṃ, apakassa cittaṃ niccanavako kulesu appagabbho』』ti (saṃ. ni.

我來直譯這段巴利文： "如此"是指如同讚歎未受攝護的色，如是受到讚歎。"在空中揮動手"是指世尊揮動自己的手在空中，以此作為對於在俗家無執著心的讚歎之因，這是其關聯。或者"無執著心"是處所的位格，意思是：揮動手在空中，以托缽比丘對俗家應當無執著心為由，以我為證而讚歎。如說： "於是世尊在空中揮動手說：'諸比丘，譬如這手在空中不粘著、不執取、不繫縛，如是諸比丘，若有比丘前往俗家時，心於俗家不粘著、不執取、不繫縛，想著"愿求得者得，愿求福者行福"。如同自己得利時歡喜悅意，他人得利時也同樣歡喜悅意。諸比丘，如是比丘才適合前往俗家。諸比丘，迦葉前往俗家時，心於俗家不粘著、不執取、不繫縛，想著"愿求得者得，愿求福者行福"。如同自己得利時歡喜悅意，他人得利時也同樣歡喜悅意。'" 其中"在空中揮動手"是指在藍天中，如同閃電遊走般，在下方、上方和兩側揮動手，這在三藏佛語中是不變之語。"歡喜"是指自心愉悅，非以憂惱截斷而取的心。"悅意"是指心滿意。現在若有劣意樂、邪行者如是說："正等覺者說'以無執著心如空中揮手般前往俗家'，是置於非處，加以難擔重擔，令做不能做之事"，為斷其論道，顯示"確實能如是做，有如是比丘"，以大迦葉長老為證而說"諸比丘，迦葉..."等。 又說其他讚歎："以月喻行"，是以如月之行為因而受讚歎，或是以我為證而讚歎以此為所依。如說： "諸比丘，前往俗家時應如月亮，收攝其身，收攝其心，常如新來，不輕率于俗家。諸比丘，譬如有人觀看破舊井或山險處或河險處時，收攝其身，收攝其心。如是諸比丘，前往俗家時應如月亮，收攝其身，收攝其心，常如新來，不輕率于俗家。諸比丘，迦葉前往俗家時如月亮，收攝其身，收攝其心，常如新來，不輕率于俗家。"

2.146).

Tattha candūpamāti candasadisā hutvā. Kiṃ parimaṇḍalatāya sadisāti? No, apica kho yathā cando gaganatalaṃ pakkhandamāno na kenaci saddhiṃ santhavaṃ vā sinehaṃ vā ālayaṃ vā nikantiṃ vā patthanaṃ vā pariyuṭṭhānaṃ vā karoti, na ca na hoti mahājanassa piyo manāpo, tumhepi evaṃ kenaci saddhiṃ santhavādīnaṃ akaraṇena bahujanassa piyā manāpā candūpamā hutvā khattiyakulādīni cattāri kulāni upasaṅkamathāti attho. Apica yathā cando andhakāraṃ vidhamati, ālokaṃ pharati, evaṃ kilesandhakāravidhamanena, ñāṇālokapharaṇena ca candūpamā hutvāti evamādīhipi nayehi attho daṭṭhabbo.

Apakasseva kāyaṃ, apakassa cittanti teneva santhavādīnamakaraṇena kāyañca cittañca apakassitvā, akaḍḍhitvā apanetvāti attho. Niccanavakāti niccaṃ navikāva, āgantukasadisā eva hutvāti attho. Āgantuko hi paṭipāṭiyā sampattagehaṃ pavisitvā sace naṃ gharasāmikā disvā 『『amhākaṃ puttabhātaropi vippavāsagatā evaṃ vicariṃsū』』ti anukampamānā nisīdāpetvā bhojenti, bhuttamattoyeva 『『tumhākaṃ bhājanaṃ gaṇhathā』』ti uṭṭhāya pakkamati, na tehi saddhiṃ santhavaṃ vā karoti, kiccakaraṇīyāni vā saṃvidahati, evaṃ tumhepi paṭipāṭiyā sampattagharaṃ pavisitvā yaṃ iriyāpathesu pasannā manussā denti, taṃ gahetvā pacchinnasanthavā tesaṃ kiccakaraṇīye abyāvaṭā hutvā nikkhamathāti dīpeti. Appagabbhāti na pagabbhā, aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca virahitā kulāni upasaṅkamathāti attho.

Jarudapānanti jiṇṇakūpaṃ. Pabbatavisamanti pabbate visamaṃ papātaṭṭhānaṃ. Nadīvidugganti nadiyā viduggaṃ chinnataṭaṭṭhānaṃ. Evameva khoti ettha idaṃ opammasaṃsandanaṃ – jarudapānādayo viya hi cattāri kulāni, olokanapuriso viya bhikkhu, yathā pana anapakaṭṭhakāyacitto tāni olokento puriso tattha patati, evaṃ arakkhitehi kāyādīhi kulāni upasaṅkamanto bhikkhu kulesu bajjhati, tato nānappakāraṃ sīlapādabhañjanādikaṃ anatthaṃ pāpuṇāti. Yathā pana apakaṭṭhakāyacitto puriso tattha na patati, evaṃ rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitehi cittehi, sūpaṭṭhitāya satiyā apakaṭṭhakāyacitto hutvā kulāni upasaṅkamanto bhikkhu kulesu na bajjhati, athassa sīlasaddhāsamādhipaññāsaṅkhātāni pādahatthakucchisīsāni na bhañjanti, rāgakaṇṭakādayo na vijjhanti, sukhito yenakāmaṃ agatapubbaṃ nibbānadisaṃ gacchati, evarūpo ayaṃ mahākassapoti hīnādhimuttikassa micchāpaṭipannassa vādapathapacchindanatthaṃ mahākassapattheraṃ eva sakkhiṃ katvā dassento 『『kassapo bhikkhave』』tiādimāhāti. Evampettha atthamicchantialaggacittatāsaṅkhātāya candopamapaṭipadāya karaṇabhūtāya pasaṃsito, tassaṃ vā ādhārabhūtāya maññeva sakkhiṃ katvā pasaṃsitoti, evaṃ sati ceva-saddo, ca-saddo ca na payujjitabbo dvinnaṃ padānaṃ tulyādhikaraṇattā, ayameva attho pāṭho ca yuttataro viya dissati parinibbānasuttavaṇṇanāyaṃ 『『ākāse pāṇiṃ cāletvā candūpamaṃ paṭipadaṃ kathento maṃ kāyasakkhiṃ katvā kathesī』』ti (dī. ni. aṭṭha.

我來直譯這段巴利文： 2.146) 此中"如月"是指成為如月一般。是否是指圓形相似？不是，而是如同月亮行於天際時，不與任何人結交、親密、執著、貪愛、期望或煩惱，卻仍為大眾所喜愛、所歡迎。你們也應當如此，不與任何人結交等，而為眾人所喜愛、歡迎，如月一般前往剎帝利等四種俗家，這是其義。又如月亮驅散黑暗，遍放光明，如是以驅散煩惱暗、遍放智慧光而成為如月，應當以如是等方式理解其義。 "收攝其身，收攝其心"是指以不結交等方式收攝、不牽引、遠離身與心，這是其義。"常如新來"是指永遠如新來者，即如客人一般。因為客人依次進入所至之家，若居家者見到后想著"我們的兒子兄弟遠行時也是如此遊行"而憐憫，令其就座供養飯食，他吃完后即說"請取回你們的缽"而起身離去，不與他們結交，也不參與其事務。如是你們也應當依次進入所至之家，取得對威儀有信心的人們所施之物后，斷絕往來，不涉其事務而離去，這是其所顯示。"不輕率"是指不放逸，遠離八種身輕率、四種語輕率和多種意輕率而前往俗家，這是其義。 "破舊井"是指老井。"山險處"是指山上的懸崖處。"河險處"是指河岸斷裂處。"如是"，這裡是這樣的譬喻對應：四種俗家如破舊井等，比丘如觀看的人，如不收攝身心而觀看的人會跌落其中，如是以不防護身等而前往俗家的比丘會執著于俗家，因此遭受種種破戒等災禍。如收攝身心的人不會跌落，如是以防護身、防護語、防護心、正念現前而收攝身心前往俗家的比丘不執著于俗家，因此其戒、信、定、慧等猶如足、手、腹、頭不受損傷，不為貪慾刺等所刺，安樂地隨意趣向未曾到達的涅槃方向。為斷除劣意樂、邪行者的論道，以大迦葉長老為證而說"諸比丘，迦葉..."等。有人如是理解此義：以稱為無執著心的月喻行為因而受讚歎，或以我為證而讚歎以此為所依。若如是，則不應使用"ceva"和"ca"兩詞，因為這兩個詞項同格，這個義理和經文在《般涅槃經注》中似更恰當："揮動手在空中，說月喻行時以我為身證而說。"

2.232) vuttattāti.

Tassakimaññaṃ āṇaṇyaṃ bhavissati, aññatra dhammavinayasaṅgāyanāti adhippāyo. Tattha tassāti yaṃ-saddassa kāraṇanidassane 『『tasmā』』ti ajjhāharitvā tassa meti attho, kiriyāparāmasane pana tassa anuggahaṇassa, pasaṃsanassa cāti. Potthakesupi katthaci 『『tassa me』』ti pāṭho dissati, evaṃ sati kiriyāparāmasane 『『tassā』』ti aparaṃ padamajjhāharitabbaṃ. Natthi iṇaṃ yassāti aṇaṇo, tassa bhāvo āṇaṇyaṃ. Dhammavinayasaṅgāyanaṃ ṭhapetvā aññaṃ kiṃ nāma tassa iṇavirahitattaṃ bhavissati, na bhavissati evāti attho. 『『Nanu maṃ bhagavā』』tiādinā vuttamevatthaṃ upamāvasena vibhāveti. Sakakavacaissariyānuppadānenāti ettha kavaco nāma uracchado, yena uro chādīyate, tassa ca cīvaranidassanena gahaṇaṃ, issariyassa pana abhiññāsamāpattinidassanenāti daṭṭhabbaṃ. Kulavaṃsappatiṭṭhāpakanti kulavaṃsassa kulapaveṇiyā patiṭṭhāpakaṃ. 『『Me』』ti padassa niccasāpekkhattā saddhammavaṃsappatiṭṭhāpakoti samāso. Idaṃ vuttaṃ hoti – sattusaṅghanimmaddanena attano kulavaṃsappatiṭṭhāpanatthaṃ sakakavacaissariyānuppadānena kulavaṃsappatiṭṭhāpakaṃ puttaṃ rājā viya bhagavāpi maṃ dīghadassī 『『saddhammavaṃsappatiṭṭhāpako me ayaṃ bhavissatī』』ti mantvā sāsanapaccatthikagaṇanimmaddanena saddhammavaṃsappatiṭṭhāpanatthaṃ cīvaradānasamasamaṭṭhapanasaṅkhātena iminā asādhāraṇānuggahena anuggahesi nanu, imāya ca uḷārāya pasaṃsāya pasaṃsi nanūti. Iti cintayantoti ettha itisaddena 『『antaradhāpeyyuṃ, saṅgāyeyyaṃ, kimaññaṃ āṇaṇyaṃ bhavissatī』』ti vacanapubbaṅgamaṃ, 『『ṭhānaṃ kho panetaṃ vijjatī』』tiādi vākyattayaṃ nidasseti.

Idāni yathāvuttamatthaṃ saṅgītikkhandhakapāḷiyā sādhento āha 『『yathāhā』』tiādi. Tattha yathāhāti kiṃ āha, mayā vuttassa atthassa sādhakaṃ kiṃ āhāti vuttaṃ hoti. Yathā vā yena pakārena mayā vuttaṃ, tathā tena pakārena pāḷiyampi āhāti attho. Yathā vā yaṃ vacanaṃ pāḷiyaṃ āha, tathā tena vacanena mayā vuttavacanaṃ saṃsandati ceva sameti ca yathā taṃ gaṅgodakena yamunodakantipi vattabbo pāḷiyā sādhanatthaṃ udāharitabhāvassa paccakkhato viññāyamānattā, viññāyamānatthassa ca saddassa payoge kāmācārattā. Adhippāyavibhāvanatthā hi atthayojanā. Yathā vā yena pakārena dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi, tathā tena pakārena pāḷiyampi āhāti attho. Evamīdisesu.

Ekamidāhanti ettha idanti nipātamattaṃ. Ekaṃ samayanti ca bhummatthe upayogavacanaṃ, ekasmiṃ samayeti attho. Pāvāyāti pāvānagarato, tattha piṇḍāya caritvā 『『kusināraṃ gamissāmī』』ti addhānamaggappaṭipannoti vuttaṃ hoti. Addhānamaggoti ca dīghamaggo vuccati, dīghapariyāyo hettha addhānasaddo. Mahatāti guṇamahattenapi saṅkhyāmahattenapi mahatā. 『『Pañcamattehī』』tiādinā saṅkhyāmahattaṃ dasseti, mattasaddo ca pamāṇavacano 『『bhojane mattaññutā』』tiādīsu (a. ni.

我來幫你直譯這段巴利文: 2.232. 說明如下。 除了結集法與律之外,他還有什麼其他債務可言呢,這是其中的含義。在此,"tassa"(他的)一詞,當表示原因時,補充"tasmā"(因此)解釋為"tassa me"(我的),而當指代動作時則表示他的支援與讚歎。在一些經典中也可見到"tassa me"的寫法,如此則在指代動作時應補充另一個"tassā"詞。無債者為"aṇaṇa",其性質為"āṇaṇya"(無債)。除了結集法與律之外,他還有什麼無債可言呢,確實別無他物,此為其義。以"世尊豈不是"等語,用比喻來闡明已說之義。關於"賜予自己的鎧甲與權力",其中"kavaca"(鎧甲)是指胸甲,用以護胸,這裡以袈裟為喻而說,而權力則應視為神通等定力的象徵。"建立家族傳承者"是指建立家族血脈傳承的人。因"me"(我的)一詞需要持續依存,故成"建立正法傳承"之複合詞。 這裡是說 - 正如國王爲了通過鎮壓敵軍來建立自己的家族傳承,將鎧甲與權力賜予能建立家族傳承的王子;同樣地,世尊也以長遠眼光,思維"此人將成為我正法傳承的建立者",爲了通過鎮壓正法對立者來建立正法傳承,以賜予袈裟與平等地位這種獨特恩惠來攝受我,並以這般殊勝的讚歎來稱讚我。"如是思維"中的"如是"一詞,顯示了"會隱沒","應當結集","還有什麼其他無債可言"等前述言語,以及"此事確實可能發生"等三句話。 現在為證明上述義理,引用結集篇經文說"如說"等。其中"如說"是指說了什麼,是說用什麼來證明我所說的義理。或者如我所說的方式,經文中也是這樣說的意思。或者經文所說之語,與我所說之語相符契合,如恒河之水與耶牟那河之水般,因為引用經文作為證明是明顯可知的,而對於明顯可知之義,用詞是隨意的。因為義理的解釋是爲了闡明其意趣。或者如爲了結集法與律而激發比丘們的精進,經文中也是如此說的意思。諸如此類。 "在某時"中的"ida"只是助詞。"某一時"是處所的賓格用法,意為"在某時"。"從波婆"是指從波婆城(現今印度北方邦戈勒克布爾專區德奧里亞縣),在那裡托缽后"我將去拘尸那羅城"而走在長途道路上的意思。"長途道路"是指遠路,這裡"addhāna"(長途)是"遠"的同義詞。"大"既指品德的偉大也指數量的眾多。用"約五百"等顯示數量之多,"matta"(約)是表示數量的詞,如在"飲食知量"等處。

3.16) viya. 『『Dhammavinayasaṅgāyanatthaṃ ussāhaṃ janesī』』ti etassatthassa sādhanatthaṃ āhatā 『『atha kho』』tiādikā pāḷi yathāvuttamatthaṃ na sādheti . Na hettha ussāhajananappakāro āgatoti codanaṃ pariharitumāha 『『sabbaṃ subhaddakaṇḍaṃ vitthārato veditabba』』nti. Evampesā codanā tadavatthāyevāti vuttaṃ 『『tato paraṃ āhā』』tiādi. Apica yathāvuttatthasādhikā pāḷi mahatarāti ganthagarutāpariharaṇatthaṃ majjhe peyyālamukhena ādiantameva pāḷiṃ dassento 『『sabbaṃ subhaddakaṇḍaṃ vitthārato veditabba』』nti āha. Tena hi 『『atha khvāhaṃ āvuso maggā okkamma aññatarasmiṃ rukkhamūle nisīdī』』ti (cūḷava. 437) vuttapāḷito paṭṭhāya 『『yaṃ na icchissāma, na taṃ karissāmā』』ti (cūḷava. 437) vuttapāḷipariyosānaṃ subhaddakaṇḍaṃ dasseti.

『『Tato para』』ntiādinā pana tadavasesaṃ 『『handa mayaṃ āvuso』』tiādikaṃ ussāhajananappakāradassanapāḷiṃ. Tasmā tato paraṃ āhāti ettha subhaddakaṇḍato paraṃ ussāhajananappakāradassanavacanamāhāti attho veditabbo. Mahāgaṇṭhipadepi hi soyevattho vutto. Ācariyasāriputtattherenāpi (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) tatheva adhippeto. Ācariyadhammapālattherena pana 『『tato paranti tato bhikkhūnaṃ ussāhajananato parato』』ti (dī. ni. ṭī.

我來 助你直譯這段巴利文： 3.16. 一樣。爲了證明"為結集法與律而激發精進"這一義理而引用的"當時"等經文並不能證明所說之義。因為這裡沒有出現激發精進的方式，爲了避免這個質疑而說"須詳知整個須跋陀品"。即使如此，這個質疑仍然存在，所以又說"此後說"等。 又，能證明上述義理的經文較長，爲了避免文字過重，在中間用省略方式只顯示首尾經文，故說"須詳知整個須跋陀品"。因此從"然後，諸友，我離開道路，在某棵樹下坐下"這段經文開始，直到"我們不願意的，我們就不做"這段經文結束的須跋陀品都顯示出來。 而"此後"等是指其餘的"來吧，諸友"等顯示激發精進方式的經文。因此"此後說"在這裡應理解為：在須跋陀品之後說顯示激發精進方式的話語。在大註釋書中也是這樣說的。阿阇黎舍利弗長老也是如此理解。但阿阇黎法護長老則解釋"此後"為"在激發比丘們的精進之後"。 註：文中提到的一些佛教術語我保持原樣未加註釋，因為這些是專業用語。這段文字主要討論的是對經文的註釋方法和理解。

1.paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ, tadetaṃ vicāretabbaṃ heṭṭhā ussāhajananappakārassa pāḷiyaṃ avuttattā. Ayameva hi ussāhajananappakāro yadidaṃ 『『handa mayaṃ āvuso dhammañca vinayañca saṅgāyeyyāma, pure adhammo dippatī』』tiādi. Yadi pana subhaddakaṇḍameva ussāhajananahetubhūtassa subhaddena vuttavacanassa pakāsanattā ussāhajanananti vadeyya, natthevettha vicāretabbatāti. Pure adhammo dippatīti ettha adhammo nāma dasakusalakammapathapaṭipakkhabhūto adhammo. Dhammavinayasaṅgāyanatthaṃ ussāhajananappasaṅgattā vā tadasaṅgāyanahetuko dosagaṇopi sambhavati, 『『adhammavādino balavanto honti, dhammavādino dubbalā hontī』』ti vuttattā sīlavipattiādihetuko pāpicchatādidosagaṇo adhammotipi vadanti. Pure dippatīti api nāma dippati. Saṃsayatthe hi pure-saddo. Atha vā yāva adhammo dhammaṃ paṭibāhituṃ samattho hoti, tato puretaramevāti attho. Āsanne hi anadhippete ayaṃ pure-saddo. Dippatīti dippissati, pure-saddayogena hi anāgatatthe ayaṃ vattamānapayogo yathā 『『purā vassati devo』』ti. Tathā hi vuttaṃ –

『『Anāgate sannicchaye, tathātīte ciratane;

Kāladvayepi kavīhi, puresaddo payujjate』』ti. (vajira. ṭī. bāhiranidānakathāvaṇṇanā);

『『Pureyāvapurāyoge , niccaṃ vā karahi kadā;

Lacchāyamapi kiṃ vutte, vattamānā bhavissatī』』ti ca.

Keci panettha evaṃ vaṇṇayanti – pureti pacchā anāgate, yathā addhānaṃ gacchantassa gantabbamaggo 『『pure』』ti vuccati, tathā idhāpi maggagamananayena anāgatakālo 『『pure』』ti vuccatīti. Evaṃ sati taṃkālāpekkhāya cettha vattamānapayogo sambhavati. Dhammo paṭibāhiyyatīti etthāpi pure-saddena yojetvā vuttanayena attho veditabbo, tathā dhammopi adhammaviparītavasena, ito parampi eseva nayo. Avinayoti pahānavinayasaṃvaravinayānaṃ paṭipakkhabhūto avinayo. Vinayavādino dubbalā hontīti evaṃ iti-saddena pāṭho, so 『『tato paraṃ āhā』』ti ettha āha-saddena sambajjhitabbo.

Tena hīti uyyojanatthe nipāto. Uccinane uyyojentā hi mahākassapattheraṃ evamāhaṃsu 『『bhikkhū uccinatū』』ti, saṅgītiyā anurūpe bhikkhū uccinitvā upadhāretvā gaṇhātūti attho. 『『Sakala…pe… pariggahesī』』ti etena sukkhavipassakakhīṇāsavapariyantānaṃ yathāvuttapuggalānaṃ satipi āgamādhigamasambhave saha paṭisambhidāhi pana tevijjādiguṇayuttānaṃ āgamādhigamasampattiyā ukkaṃsagatattā saṅgītiyā bahūpakārataṃ dasseti. Sakalaṃ suttageyyādikaṃ navaṅgaṃ ettha, etassāti vā sakalanavaṅgaṃ, satthu bhagavato sāsanaṃ satthusāsanaṃ sāsīyati etenāti katvā, tadeva satthusāsananti sakalanavaṅgasatthusāsanaṃ. Nava vā suttageyyādīni aṅgāni ettha, etassāti vā navaṅgaṃ, tameva satthusāsanaṃ, tañca sakalameva, na ekadesanti tathā. Atthakāmena pariyāpuṇitabbā sikkhitabbā, diṭṭhadhammikādipurisatthaṃ vā nipphādetuṃ pariyattā samatthāti pariyatti, tīṇi piṭakāni, sakalanavaṅgasatthusāsanasaṅkhātā pariyatti, taṃ dhārentīti tathā, tādiseti attho. Puthujjana…pe… sukkhavipassakakhīṇāsavabhikkhūti ettha –

『『Duve puthujjanā vuttā, buddhenādiccabandhunā;

Andho puthujjano eko, kalyāṇeko puthujjano』』ti. (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.2; saṃ. ni. aṭṭha. 2.61; a. ni. aṭṭha.

我來幫你直譯這段巴利文： 1.第一次大結集故事的註釋. 中說到，這一點需要探討，因為在前文的經文中沒有說明激發精進的方式。這激發精進的方式就是"來吧，諸友，我們應當結集法與律，以免非法興盛"等。如果說須跋陀品本身因顯示了作為激發精進之因的須跋陀所說之語而稱為激發精進，那就沒有什麼可探討的了。 "以免非法興盛"中的"非法"是指與十善業道相違背的非法。或因與結集法與律的激發精進有關，也可能是指不結集而導致的過失，因說到"非法者強盛，持法者弱小"，有人說非法也指由破戒等引起的惡欲等過失。"以免興盛"是指可能會興盛。這裡的"以免"(pure)是表示懷疑的意思。或者說在非法能夠壓制正法之前的意思。這裡的"以免"並非表示接近。"興盛"是指將會興盛，因與"以免"連用，這裡用現在時表示未來，如"以免下雨"。如說： "在未來的確定中， 以及遙遠的過去； 詩人們在這兩個時期， 都使用'pure'(以免)這個詞。" "在'以免'和'直到以免'的用法中， 是否永遠或何時何地； 即使說'將獲得'等， 也用現在時來表示。" 有些人對此這樣解釋：以免是指後來、未來，就像走在路上的人說前面的路叫"以免"一樣，這裡也是用行路的方式來說未來時為"以免"。如此則這裡的現在時用法是相對於那個時間而言。"正法被排斥"中也應與"以免"連用來理解其義，同樣地，正法也是依非法相反的方式，以下也是這個道理。"非律"是指與斷除律、防護律相違背的非律。"持律者弱小"如此用"如是"(iti)來讀誦，這應該與"此後說"中的"說"字連線。 "因此"是勸請的語氣詞。勸請選擇時他們對大迦葉長老如此說"請選擇比丘們"，意思是選擇、觀察並接受適合結集的比丘們。"整個...等...掌握"這表示，雖然從純觀行阿羅漢到前述諸位都具足教法與證法，但具足無礙解等三明等功德者在教法與證法成就上達到頂點，顯示他們對結集極有助益。含有全部契經、應誦等九分教法，或由此等組成的稱為完整九分，因為世尊的教法是用以教導而說為世尊教法，那稱為完整九分世尊教法。或者說此中有契經等九分，或由此等組成的是九分，那就是世尊教法，而且是完整的，不是部分的，所以如此稱呼。求義者應當學習、修學，或能夠成就現法等人的利益而稱為教法，即三藏，稱為完整九分世尊教法的教法，持守此等者稱為如是，意即如此的人。關於"從凡夫...等...到純觀行阿羅漢比丘"，這裡： "佛陀，太陽種姓的親屬， 說有兩種凡夫； 一是盲目凡夫， 一是善良凡夫。"

1.51; cūḷani. aṭṭha. 88; paṭi. ma. aṭṭha. 2.130); –

Vuttesu kalyāṇaputhujjanāva adhippetā saddantarasannidhānenapi atthavisesassa viññātabbattā. Samathabhāvanāsinehābhāvena sukkhā lūkhā asiniddhā vipassanā etesanti sukkhavipassakā, teyeva khīṇāsavāti tathā. 『『Bhikkhū』』ti pana sabbattha yojetabbaṃ. Vuttañhi –

『『Yañcatthavato saddekasesato vāpi suyyate;

Taṃ sambajjhate paccekaṃ, yathālābhaṃ kadācipī』』ti.

Tipiṭakasabbapariyattippabhedadhareti ettha tiṇṇaṃ piṭakānaṃ samāhāro tipiṭakaṃ, taṃsaṅkhātaṃ navaṅgādivasena anekabhedabhinnaṃ sabbaṃ pariyattippabhedaṃ dhārentīti tathā, tādise. Anu anu taṃ samaṅginaṃ bhāveti vaḍḍhetīti anubhāvo, soyeva ānubhāvo, pabhāvo, mahanto ānubhāvo yesaṃ te mahānubhāvā. 『『Etadaggaṃ bhikkhave』』ti bhagavatā vuttavacanamupādāya pavattattā 『『etadagga』』nti padaṃ anukaraṇajanāmaṃ nāma yathā 『『yevāpanaka』』nti, tabbasena vuttaṭṭhānantaramidha etadaggaṃ, tamāropiteti attho. Etadaggaṃ eso bhikkhu aggoti vā āropitepi vaṭṭati. Tadanāropitāpi avasesaguṇasampannattā uccinitā tattha santīti dassetuṃ 『『yebhuyyenā』』ti vuttaṃ. Tisso vijjā tevijjā, tā ādi yesaṃ chaḷabhiññādīnanti tevijjādayo, te bhedā anekappakārā yesanti tevijjādibhedā. Atha vā tisso vijjā assa khīṇāsavassāti tevijjo, so ādi yesaṃ chaḷabhiññādīnanti tevijjādayo, teyeva bhedā yesanti tevijjādibhedā. Tevijjachaḷabhiññādivasena anekabhedabhinne khīṇāsavabhikkhūyevāti vuttaṃ hoti. Ye sandhāya vuttanti ye bhikkhū sandhāya idaṃ 『『atha kho』』tiādivacanaṃ saṅgītikkhandhake vuttaṃ. Iminā kiñcāpi pāḷiyaṃ avisesatova vuttaṃ, tathāpi visesena yathāvuttakhīṇāsavabhikkhūyeva sandhāya vuttanti pāḷiyā saṃsandanaṃ karoti.

Nanu ca sakalanavaṅgasatthusāsanapariyattidharā khīṇāsavā anekasatā, anekasahassā ca, kasmā thero ekenūnamakāsīti codanaṃ uddharitvā visesakāraṇadassanena taṃ pariharituṃ 『『kissa panā』』tiādi vuttaṃ. Tattha kissāti kasmā. Pakkhantarajotako pana-saddo. Okāsakaraṇatthanti okāsakaraṇanimittaṃ okāsakaraṇahetu. Attha-saddo hi 『『chaṇatthañca nagarato nikkhamitvā missakapabbataṃ abhiruhatū』』tiādīsu viya kāraṇavacano, 『『kissa hetū』』tiādīsu (ma. ni.

我來 助你直譯這段巴利文： 1.51. 等中所說，只是指善良凡夫，因為即使有其他詞的存在，也應從中理解特殊含義。因為缺乏奢摩他禪修的潤澤而觀禪乾燥、粗糙、不潤滑的人稱為干觀行者，這些人中的漏盡者稱為干觀行阿羅漢。而"比丘"一詞則應處處連用。如說： "凡從義理或單詞省略， 而聽到的內容； 都應各自連線， 有時隨所得而用。" "持三藏一切教法差別"中，三藏的集合稱為三藏，持守以此為名、以九分等方式分為多種的一切教法差別的人稱為如是，即如此的人。隨後使具足者增長為"anubhāva"(威力)，那就是"ānubhāva"(威力)、"prabhāva"(威德)，具有大威力的人稱為大威力者。因為依據世尊所說"此為第一"的話而運用，所以"此為第一"這詞是倣傚名詞，如"yevāpanaka"(乃至)一樣，依此而說的地方在此稱為"此為第一"，意即被安立為如此。或者說"此比丘為第一"的安立也可以。爲了顯示其中也有未被安立為第一但具足其餘功德而被選擇的人，故說"大多"。 三明稱為"tevijjā"，以此等為首的六神通等稱為"tevijjādi"(三明等)，具有這些差別的稱為具三明等差別。或者說，這漏盡者有三明故稱為三明者，以此為首的六神通等稱為三明等，具有這些差別的稱為具三明等差別。這是說專指以三明、六神通等方式分為多種的漏盡比丘。"關係到他們而說"是指在結集篇中這"當時"等話是關係到這些比丘而說的。這表明雖然在經文中是不加區別地說的，但特別是關係到如上所說的漏盡比丘而說的，這樣使經文相互契合。 既然持守完整九分世尊教法的漏盡者有數百數千人，為什麼長老少取一人呢？提出這個質疑后，爲了以顯示特殊原因來回答它而說"為什麼"等。其中"為什麼"即是什麼原因。"pana"(但)詞表示另一方面。"爲了留位"是指爲了留位的緣故、爲了留位的原因。因為"attha"(爲了)詞如在"爲了節日從城裡出來登上彌沙山"等處表示原因，如在"什麼原因"等處

1.238) viya ca hetvatthe paccattavacanaṃ. Tathā hi vaṇṇayanti 『『chaṇatthanti chaṇanimittaṃ chaṇahetūti attho』』ti. Evañca sati pucchāsabhāgatāvissajjanāya hoti, esa nayo īdisesu.

Kasmā panassa okāsamakāsīti āha 『『tenā』』tiādi. Hi-saddo kāraṇatthe. 『『So hāyasmā』』tiādinā 『『sahāpi vināpi na sakkā』』ti vuttavacane paccekaṃ kāraṇaṃ dasseti. Keci pana 『『tamatthaṃ vivaratī』』ti vadanti, tadayuttaṃ 『『tasmā』』ti kāraṇavacanadassanato. 『『Tasmā』』tiādinā hi kāraṇadassanaṭṭhāne kāraṇajotakoyeva hi-saddo. Saññāṇamattajotakā sākhābhaṅgopamā hi nipātāti, evamīdisesu. Sikkhatīti sekkho, sikkhanaṃ vā sikkhā, sāyeva tassa sīlanti sekkho. So hi apariyositasikkhattā, tadadhimuttattā ca ekantena sikkhanasīlo, na asekkho viya pariniṭṭhitasikkho tattha paṭippassaddhussāho, nāpi vissaṭṭhasikkho pacurajano viya tattha anadhimutto, kitavasena viya ca taddhitavasenidha tappakatiyattho gayhati yathā 『『kāruṇiko』』ti. Atha vā ariyāya jātiyā tīsupi sikkhāsu jāto, tattha vā bhavoti sekkho. Apica ikkhati etāyāti ikkhā, maggaphalasammādiṭṭhi, saha ikkhāyāti sekkho. Uparimaggattayakiccassa apariyositattā saha karaṇīyenāti sakaraṇīyo. Assāti anena, 『『appaccakkhaṃ nāmā』』ti etena sambandho. Assāti vā 『『natthī』』ti ettha kiriyāpaṭiggahakavacanaṃ. Paguṇappavattibhāvato appaccakkhaṃ nāma natthi. Vinayaṭṭhakathāyaṃ pana 『『asammukhā paṭiggahitaṃ nāma natthī』』ti (pārā. aṭṭha.

我來幫你直譯這段巴利文： 1.238. 一樣表示原因的主格用法。因此他們解釋說："爲了節日"即是"以節日為緣""因節日之故"的意思。如此則問答相稱，在這類情況下都是這個道理。 為什麼為他留位呢？說"因此"等來回答。"hi"(因為)詞表示原因。用"這位尊者"等顯示"無論是否一起都不可能"這句話中的各個原因。有些人說這是"闡明那個意義"，那是不對的，因為看到"因此"這表示原因的話。因為在以"因此"等顯示原因的地方，"hi"(因為)詞就是表示原因。助詞就像折斷樹枝的比喻只表示標記而已，諸如此類。 學習者稱為"有學"，或者說學習稱為"學"，那就是他的習性故稱為"有學"。因為他未完成學習，而且傾向於此，所以一定是以學習為習性，不像無學者那樣已完成學習而對此已息滅精進，也不像放棄學習的凡夫那樣不傾向於此，這裡像"kita"(所作)詞根那樣，也用"taddhita"(接尾詞)表示那個本性，如"具悲"。或者說在三學中以聖生而生，或存在於其中故稱為"有學"。又，由此見故稱為"見"，即道果正見，與見俱故稱為"有學"。因為未完成上三道的任務，故與所作俱稱為"有所作"。 "對他來說"即是對這個人，與"沒有不親證"相連。或者"對他來說"是"沒有"這裡的動作接受語。因為熟練運作故沒有所謂不親證。但在律注中說"沒有所謂不當面領受"

1.paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ, taṃ』』 dve sahassāni bhikkhuto』』ti vuttampi bhagavato santike paṭiggahitameva nāmāti katvā vuttaṃ. Tathā hi sāvakabhāsitampi suttaṃ 『『buddhabhāsita』』nti vuccatīti.

『『Yathāhā』』tiādinā āyasmatā ānandena vuttagāthameva sādhakabhāvena dasseti. Ayañhi gāthā gopakamoggallānena nāma brāhmaṇena 『『buddhasāsane tvaṃ bahussutoti pākaṭo, kittakā dhammā te satthārā bhāsitā, tayā ca dhāritā』』ti pucchitena tassa paṭivacanaṃ dentena āyasmatā ānandeneva gopakamoggallānasutte, attano guṇadassanavasena vā theragāthāyampi bhāsitā. Tatthāyaṃ saṅkhepattho – buddhato satthu santikā dvāsīti dhammakkhandhasahassāni ahaṃ gaṇhiṃ adhigaṇhiṃ, dve dhammakkhandhasahassāni bhikkhuto dhammasenāpatiādīnaṃ bhikkhūnaṃ santikā gaṇhiṃ. Ye dhammā me jivhāgge, hadaye vā pavattino paguṇā vācuggatā, te dhammā tadubhayaṃ sampiṇḍetvā caturāsīti dhammakkhandhasahassānīti. Keci pana 『『yemeti ettha 『ye ime』ti padacchedaṃ katvā ye ime dhammā buddhassa, bhikkhūnañca pavattino pavattitā, tesu dhammesu buddhato dvāsīti sahassāni ahaṃ gaṇhiṃ, dve sahassāni bhikkhuto gaṇhiṃ, evaṃ caturāsīti dhammakkhandhasahassānī』』ti sambandhaṃ vadanti, ayañca sambandho 『『ettakāyeva dhammakkhandhā』』ti sanniṭṭhānassa aviññāyamānattā kecivādo nāma kato.

『『Sahāpi na sakkā』』ti vattabbahetuto 『『vināpi na sakkā』』ti vattabbahetuyeva balavataro saṅgītiyā bahukārattā. Tasmā tattha codanaṃ dassetvā pariharituṃ 『『yadi eva』』ntiādi vuttaṃ. Tattha yadi evanti evaṃ vinā yadi na sakkā, tathā satīti attho. Sekkhopi samānoti sekkhapuggalo samānopi. Māna-saddo hettha lakkhaṇe. Bahukārattāti bahūpakārattā. Upakāravacano hi kāra-saddo 『『appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala』』ntiādīsu viya. Assāti bhaveyya. Atha-saddo pucchāyaṃ. Pañhe 『『atha tvaṃ kena vaṇṇenā』』ti hi payogamudāharanti. 『『Evaṃ sante』』ti pana attho vattabbo. Parūpavādavivajjanatoti yathāvuttakāraṇaṃ ajānantānaṃ paresaṃ āropitaupavādato vivajjitukāmattā. Taṃ vivarati 『『thero hī』』tiādinā. Ativiya vissatthoti atirekaṃ vissāsiko. Kena viññāyatīti āha 『『tathā hī』』tiādi. Daḷhīkaraṇaṃ vā etaṃ vacanaṃ. 『『Vuttañhi, tathā hi iccete daḷhīkaraṇatthe』』ti hi vadanti saddavidū. Nanti ānandattheraṃ. 『『Ovadatī』』ti iminā sambandho. Ānandattherassa yebhuyyena navakāya parisāya vibbhamane mahākassapatthero 『『na vāyaṃ kumārako mattamaññāsī』』ti (saṃ. ni.

我來 助你直譯這段巴利文： 1.第一次大結集故事的註釋. 中說的，那是考慮到"從比丘處兩千"雖然如此說，但也算是在世尊面前領受而說的。因此，即使是聲聞所說的經也稱為"佛說"。 用"如說"等來顯示尊者阿難所說的偈頌作為證明。這偈頌是當名為瞿波迦目犍連的婆羅門問"你在佛教中以多聞著稱，導師對你說了多少法，你又記住了多少"時，尊者阿難給他回答時在瞿波迦目犍連經中所說，或者在長老偈中為顯示自己的功德而說。這裡的簡要意思是：我從佛陀導師處領受了八萬二千法蘊，從法將等比丘處領受了兩千法蘊。凡是我熟練掌握、能夠流利誦出的法，無論是在舌尖上還是在心中運作的，把這兩者加起來就是八萬四千法蘊。但有些人說"ye me"(這些我的)中，將其分解為"ye ime"(這些)，說"在這些佛陀和比丘們運作、宣說的法中，我從佛陀處領受了八萬二千，從比丘處領受了兩千，這樣就是八萬四千法蘊"這樣的關聯，這種關聯因為不能確知"就是這麼多法蘊"而被稱為某些人的說法。 "即使一起也不可能"的原因，比"即使分開也不可能"的原因更有力，因為對結集很有幫助。因此爲了顯示並回答那裡的質疑而說"如果這樣"等。其中"如果這樣"是說如果這樣分開不可能，那麼如此的意思。"即使是有學"是說即使是有學之人。這裡的"māna"(即使)詞表示特徵。"因為有大助益"是說因為多有幫助。因為"kāra"(作)詞表示幫助，如在"即使作少許善業，也能得大果"等處一樣。"會"是可能會。"atha"(那麼)詞用於問句。在問句中他們引用"那麼你以什麼顏色"這樣的用法。但應該說"如此的話"的意思。"為避免他人誹謗"是因為想要避免不知上述原因的其他人加諸的誹謗。用"因為長老"等來說明這點。"極為信任"是說特別親近。怎麼知道呢？說"因為"等來回答。或者這是確認之語。因為語法學者說"vuttañhi, tathā hi(因為說，因為如此)這些詞表示確認"。"他"是指阿難長老。與"教誡"相連。當阿難長老的大部分新學眾離開僧團時，大迦葉長老說"這個年輕人不知分寸";

2.154) āha. Tathā hi parinibbute bhagavati mahākassapatthero bhagavato parinibbāne sannipatitassa bhikkhusaṅghassa majjhe nisīditvā dhammavinayasaṅgāyanatthaṃ pañcasate bhikkhū uccinitvā 『『rājagahe āvuso vassaṃ vasantā dhammavinayaṃ saṅgāyissāma, tumhe pure vassūpanāyikāya attano attano palibodhaṃ pacchinditvā rājagahe sannipatathā』』ti vatvā attanā rājagahaṃ gato.

Ānandattheropi bhagavato pattacīvaramādāya mahājanaṃ saññāpento sāvatthiṃ gantvā tato nikkhamma rājagahaṃ gacchanto dakkhiṇāgirismiṃ cārikaṃ cari. Tasmiṃ samaye ānandattherassa tiṃsamattā saddhivihārikā yebhuyyena kumārakā ekavassikaduvassikabhikkhū ceva anupasampannā ca vibbhamiṃsu. Kasmā panete pabbajitā, kasmā ca vibbhamiṃsūti? Tesaṃ kira mātāpitaro cintesuṃ 『『ānandatthero satthuvissāsiko aṭṭha vare yācitvā upaṭṭhahati, icchiticchitaṭṭhānaṃ satthāraṃ gahetvā gantuṃ sakkoti, amhākaṃ dārake etassa santike pabbajeyyāma, evaṃ so satthāraṃ gahetvā āgamissati, tasmiṃ āgate mayaṃ mahāsakkāraṃ kātuṃ labhissāmā』』ti. Iminā tāva kāraṇena nesaṃ ñātakā te pabbājesuṃ, satthari pana parinibbute tesaṃ sā patthanā upacchinnā, atha ne ekadivaseneva uppabbājesuṃ. Atha ānandattheraṃ dakkhiṇāgirismiṃ cārikaṃ caritvā rājagahamāgataṃ disvā mahākassapatthero evamāhāti. Vuttañhetaṃ kassapasaṃyutte –

『『Atha kiñcarahi tvaṃ āvuso ānanda imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi, olujjati kho te āvuso ānanda parisā, palujjanti kho te āvuso navappāyā, na vāyaṃ kumārako mattamaññāsīti.

Api me bhante kassapa sirasmiṃ palitāni jātāni, atha ca pana mayaṃ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmāti. Tathā hi pana tvaṃ āvuso ānanda imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi, olujjati kho te āvuso ānanda parisā, palujjanti kho te āvuso navappāyā, na vāyaṃ kumārako mattamaññāsī』』ti (saṃ. ni.

我來幫你直譯這段巴利文： 2.154. 說。因為在世尊涅槃后，大迦葉長老在世尊涅槃時聚集的比丘僧團中坐下，爲了結集法與律而選出五百比丘后說："諸友，我們住在王舍城（現今印度比哈爾邦巴特那專區拉杰吉爾）雨安居期間將結集法與律，你們在雨安居開始前各自斷除羈絆后在王舍城集合"，說完后自己去了王舍城。 阿難長老也帶著世尊的缽與袈裟，安撫大眾後去了舍衛城（現今北方邦錫塔普爾專區沙赫特邁赫特），從那裡出發前往王舍城時，在南山遊行。在那時，阿難長老約三十位同住弟子，大多是年輕人，有一年戒或兩年戒的比丘和未受具足戒者都還俗了。為什麼他們出家？又為什麼還俗呢？據說他們的父母這樣想："阿難長老是導師的親信，請求八項特權後作侍者，能帶著導師去想去的地方，我們讓兒子們在他那裡出家，這樣他就會帶著導師來，導師來時我們就能做大供養。"首先因為這個原因，他們的親屬讓他們出家，但在導師涅槃后，他們的願望斷絕了，於是在同一天讓他們還俗。當看到阿難長老在南山遊行後來到王舍城時，大迦葉長老就這樣說。這在迦葉相應中說： "那麼，朋友阿難，你為什麼與這些諸根不防護、飲食不知量、不精勤警寤的新學比丘一起遊行呢？我想你是在破壞禾苗，我想你是在破壞家族，朋友阿難，你的眷屬正在崩潰，朋友，你的新人正在消散，這個年輕人確實不知分寸啊。" "大德迦葉，我的頭上雖然已生白髮，但今天我們還擺脫不了尊者大迦葉說我們是年輕人的話。因為，朋友阿難，你與這些諸根不防護、飲食不知量、不精勤警寤的新學比丘一起遊行，我想你是在破壞禾苗，我想你是在破壞家族，朋友阿難，你的眷屬正在崩潰，朋友，你的新人正在消散，這個年輕人確實不知分寸啊。"

2.154).

Tattha sassaghātaṃ maññe carasīti sassaṃ ghātento viya āhiṇḍasi. Kulūpaghātaṃ maññe carasīti kulāni upaghātento viya āhiṇḍasi. Olujjatīti palujjati bhijjati. Palujjanti kho te āvuso navappāyāti āvuso ānanda ete tuyhaṃ pāyena yebhuyyena navakā ekavassikaduvassikadaharā ceva sāmaṇerā ca palujjanti. Na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānātīti theraṃ tajjento āha. Kumārakavādā na muccāmāti kumārakavādato na muccāma. Tathā hi pana tvanti idamassa evaṃ vattabbatāya kāraṇadassanatthaṃ vuttaṃ. Ayañhettha adhippāyo – yasmā tvaṃ imehi navehi indriyasaṃvaravirahitehi bhojane amattaññūhi saddhiṃ vicarasi, tasmā kumārakehi saddhiṃ vicaranto 『『kumārako』』ti vattabbataṃ arahasīti.

Na vāyaṃ kumārako mattamaññāsīti ettha vā-saddo padapūraṇe. Vā-saddo hi upamānasamuccayasaṃsayavissaggavikappapadapūraṇādīsu bahūsu atthesu dissati. Tathā hesa 『『paṇḍito vāpi tena so』』tiādīsu (dha. pa. 63) upamāne dissati, sadisabhāveti attho. 『『Taṃ vāpi dhīrā muni vedayantī』』tiādīsu (su. ni. 213) samuccaye. 『『Ke vā ime kassa vā』』tiādīsu (pārā. 296) saṃsaye. 『『Ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho』』tiādīsu (dī. ni. 181) vavassagge. 『『Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā』』tiādīsupi (ma. ni. 1.170; saṃ. ni. 2.13) vikappe. 『『Na vāhaṃ paṇṇaṃ bhuñjāmi, na hetaṃ mayha bhojana』』ntiādīsu padapūraṇe. Idhāpi padapūraṇe daṭṭhabbo. Teneva ca ācariyadhammapālattherena vā-saddassa atthuddhāraṃ karontena vuttaṃ 『『na vāyaṃ kumārako mattamaññāsī』』tiādīsu padapūraṇe』』ti. Saṃyuttaṭṭhakathāyampi idameva vuttaṃ 『『na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānāsīti theraṃ tajjento āhā』』ti (saṃ. ni. aṭṭha.

我來幫你直譯這段巴利文： 2.154 其中"我想你是在破壞禾苗"是說你好像在毀壞禾苗一樣地遊行。"我想你是在破壞家族"是說你好像在毀壞家族一樣地遊行。"崩潰"是毀壞、破碎。"朋友，你的新人正在消散"是說朋友阿難，這些主要是你的新學者，一年戒或兩年戒的年輕比丘和沙彌們正在消散。"這個年輕人確實不知分寸"是長老責備他說這個年輕人實在不知道自己的分寸。"擺脫不了說我們是年輕人的話"是說擺脫不了被說是年輕人。"因為，你"這是爲了顯示如此說的理由而說的。這裡的意思是：因為你與這些缺乏根門防護、飲食不知量的新學者一起遊行，所以與年輕人一起遊行的你值得被稱為"年輕人"。 "這個年輕人確實不知分寸"中的"vā"(確實)詞是用來填補語句。因為"vā"詞在譬喻、集合、疑問、捨棄、選擇、填補語句等多種意義中可見。如在"即使是智者，他也如此"等處可見用於譬喻，意思是相似性。"智者也認為他是牟尼"等處用於集合。"這些是誰呢？是誰的呢？"等處用於疑問。"這個沙門婆羅門是一切愚者中最愚的"等處用於捨棄。"任何沙門或婆羅門"等處也用於選擇。"我不吃葉子，那不是我的食物"等處用於填補語句。這裡也應該看作是用於填補語句。因此阿阇黎法護長老在解釋"vā"詞的意義時說"'這個年輕人確實不知分寸'等處用於填補語句"。在相應部註釋中也同樣說"'這個年輕人確實不知分寸'是長老責備他說這個年輕人實在不知道自己的分寸"。

2.154). Etthāpi 『『vatā』』ti vacanasiliṭṭhatāya vuttaṃ. 『『Na vāya』』nti etassa vā 『『na ve aya』』nti padacchedaṃ katvā ve-saddassatthaṃ dassentena 『『vatā』』ti vuttaṃ. Tathā hi ve-saddassa ekaṃsatthabhāve tadeva pāḷiṃ payogaṃ katvā udāharanti neruttikā. Vajirabuddhitthero pana evaṃ vadati 『『na vāyanti ettha ca vāti vibhāsā, aññāsipi na aññāsipī』』ti, (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) taṃ tassa matimattaṃ saṃyuttaṭṭhakathāya tathā avuttattā. Idamekaṃ parūpavādasambhavakāraṇaṃ 『『tattha kecī』』tiādinā sambajjhitabbaṃ.

Aññampi kāraṇamāha 『『sakyakulappasuto cāyasmā』』ti. Sākiyakule jāto, sākiyakulabhāvena vā pākaṭo ca āyasmā ānando. Tattha…pe… upavadeyyunti sambandho. Aññampi kāraṇaṃ vadati 『『tathāgatassa bhātā cūḷapituputto』』ti. Bhātāti cettha kaniṭṭhabhātā cūḷapituputtabhāvena, na pana vayasā sahajātabhāvato.

『『Suddhodano dhotodano, sakkasukkāmitodanā;

Amitā pālitā cāti, ime pañca imā duve』』ti.

Vuttesu hi sabbakaniṭṭhassa amitodanasakkassa putto āyasmā ānando. Vuttañhi manorathapūraṇiyaṃ –

『『Kappasatasahassaṃ pana dānaṃ dadamāno amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe nibbatti, athassa sabbe ñātake ānandite pamodite karonto jātoti 『ānando』tveva nāmamakaṃsū』』ti.

Tathāyeva vuttaṃ papañcasūdaniyampi –

『『Aññe pana vadanti – nāyasmā ānando bhagavatā sahajāto, vayasā ca cūḷapituputtatāya ca bhagavato kaniṭṭhabhātāyeva. Tathā hi manorathapūraṇiyaṃ ekanipātavaṇṇanāyaṃ sahajātagaṇane so na vuto』』ti.

Yaṃ vuccati, taṃ gahetabbaṃ. Tatthāti tasmiṃ vissatthādibhāve sati. Ativissatthasakyakulappasutatathāgatabhātubhāvatoti vuttaṃ hoti. Bhāvenabhāvalakkhaṇe hi katthaci hetvattho sampajjati. Tathā hi ācariyadhammapālattherena nettiṭṭhakathāyaṃ 『『gunnañce taramānāna』』nti gāthāvaṇṇanāyaṃ vuttaṃ –

『『Sabbā tā jimhaṃ gacchantīti sabbā tā gāviyo kuṭilameva gacchanti, kasmā? Nette jimhagate sati nette kuṭilaṃ gate sati, nettassa kuṭilaṃ gatattāti attho』』ti.

Udānaṭṭhakathāyampi 『『iti imasmiṃ sati idaṃ hotī』』ti suttapadavaṇṇanāyaṃ 『『hetuatthatā bhummavacanassa kāraṇassa bhāvena tadavinābhāvī phalassa bhāvo lakkhīyatīti veditabbā』』ti (udā. aṭṭha.

我來 助你直譯這段巴利文： 2.154. 這裡也因為語言流暢而說"vata"(確實)。或者將"na vāya"分解為"na ve aya"，顯示"ve"詞的意義而說"vata"。因此語法學者在說明"ve"詞的確定義時，以同樣的經文作為例子來說明。但金剛覺長老這樣說："在'na vā'中,'vā'是選擇，即是知道或不知道"，那只是他的想法，因為相應部註釋中沒有這樣說。這是一個可能引起他人誹謗的原因，應與"其中有些人"等相連。 又說另一個原因"這位尊者是釋迦族所生"。尊者阿難是生在釋迦族，或以釋迦族身份而著名。這裡...等...會誹謗相連。又說另一個原因"如來的弟弟，小叔父之子"。這裡的"弟弟"是因為是小叔父之子而成為弟弟，不是因為年齡而同生為兄弟。 "凈飯與飯凈， 釋迦與白飯凈飯； 無量與護持， 這五位與這兩位。" 在這些人中，尊者阿難是最小的無量飯釋迦王之子。如在滿足希求(註釋書)中說： "我們的菩薩施捨十萬劫后，與他一同生在兜率天，從那裡死後出生在無量飯釋迦王家，當時他使所有親屬歡喜歡樂而生，因此取名為'阿難'。" 在破除疑障(註釋書)中也同樣說： "其他人說：尊者阿難不是與世尊同生，因年齡和小叔父之子的身份而是世尊的弟弟。因此在滿足希求一集註釋的同生者計數中沒有提到他。" 所說的這些應當接受。"其中"是說在那種過於親近等的情況下。意思是說因為過於親近、釋迦族所生、如來弟弟的身份。因為有時以存在表示原因。因此阿阇黎法護長老在導論註釋中解釋"若牛群奔跑"偈頌時說： "'它們都歪曲行走'是說所有這些牛都彎曲地走，為什麼？因為領頭牛歪斜而行，因為領頭牛彎曲而行，意思是因為領頭牛走得彎曲。" 在自說經註釋中解釋"如是此有故彼有"這經文時也說："應知因的存在作為原因而顯示與之不離的果的存在，這表示處格的因義。"

1.1). Tatthāti vā nimittabhūte vissatthādimhīti attho, tasmiṃ uccinanetipi vadanti. Chandāgamanaṃ viyāti ettha chandā āgamanaṃ viyāti padacchedo. Chandāti ca hetumhi nissakkavacanaṃ, chandena āgamanaṃ pavattanaṃ viyāti attho, chandena akattabbakaraṇamivāti vuttaṃ hoti, chandaṃ vā āgacchati sampayogavasenāti chandāgamanaṃ, tathā pavatto apāyagamanīyo akusalacittuppādo. Atha vā ananurūpaṃ gamanaṃ agamanaṃ. Chandena agamanaṃ chandāgamanaṃ, chandena sinehena ananurūpaṃ gamanaṃ pavattanaṃ viya akattabbakaraṇaṃ viyāti vuttaṃ hoti. Asekkhabhūtā paṭisambhidā, taṃpattāti tathā, asekkhā ca te paṭisambhidāppattā cāti vā tathā, tādise. Sekkhapaṭisambhidāppattanti etthāpi esa nayo. Parivajjentoti hetvatthe antasaddo, parivajjanahetūti attho. Anumatiyāti anuññāya, yācanāyāti vuttaṃ hoti.

『『Kiñcāpi sekkho』』ti idaṃ asekkhānaṃyeva uccinitattā vuttaṃ, na sekkhānaṃ agatigamanasambhavena. Paṭhamamaggeneva hi cattāri agatigamanāni pahīyanti, tasmā kiñcāpi sekkho, tathāpi thero āyasmantaṃ ānandaṃ uccinatūti sambandho. Na pana kiñcāpi sekkho, tathāpi abhabbo agatiṃ gantunti. 『『Abhabbo』』tiādinā pana dhammasaṅgītiyā tassa arahabhāvaṃ dassento vijjamānaguṇe katheti, tena saṅgītiyā dhammavinayavinicchaye sampatte chandādivasena aññathā akathetvā yathābhūtameva kathessatīti dasseti. Na gantabbā, ananurūpā vā gatīti agati, taṃ. Pariyattoti adhigato uggahito.

『『Eva』』ntiādinā sanniṭṭhānagaṇanaṃ dasseti. Uccinitenāti uccinitvā gahitena. Apica evaṃ…pe… uccinīti nigamanaṃ, 『『tenāyasmatā』』tiādi pana sanniṭṭhānagaṇanadassanantipi vadanti.

Evaṃ saṅgāyakavicinanappakāraṃ dassetvā aññampi saṅgāyanatthaṃ desavicinanādippakāraṃ dassento 『『atha kho』』tiādimāha. Tattha etadahosīti etaṃ parivitakkanaṃ ahosi. Nu-saddena hi parivitakkanaṃ dasseti. Rājagahanti 『『rājagahasāmantaṃ gahetvā vutta』』nti gaṇṭhipadesu vadanti. Gāvo caranti etthāti gocaro, gunnaṃ caraṇaṭṭhānaṃ, so viyāti gocaro, bhikkhūnaṃ caraṇaṭṭhānaṃ, mahanto so assa, etthāti vā mahāgocaraṃ. Aṭṭhārasannaṃ mahāvihārānampi atthitāya pahūtasenāsanaṃ.

Thāvarakammanti ciraṭṭhāyikammaṃ. Visabhāgapuggalo subhaddasadiso. Ukkoṭeyyāti nivāreyya. Iti-saddo idamatthe, iminā manasikārena hetubhūtena etadahosīti attho. Garubhāvajananatthaṃ ñattidutiyena kammena saṅghaṃ sāvesi, na apalokanañattikammamattenāti adhippāyo.

Kadā panāyaṃ katāti āha 『『ayaṃ panā』』tiādi. Evaṃ katabhāvo ca imāya gaṇanāya viññāyatīti dasseti 『『bhagavā hī』』tiādinā. Athāti anantaratthe nipāto, parinibbānantaramevāti attho. Sattāhanti hi parinibbānadivasampi saṅgaṇhitvā vuttaṃ. Assāti bhagavato, 『『sarīra』』nti iminā sambandho. Saṃvegavatthuṃ kittetvā kittetvā aniccatāpaṭisaññuttāni gītāni gāyitvā pūjāvasena kīḷanato sundaraṃ kīḷanadivasā sādhukīḷanadivasā nāma, saparahitasādhanaṭṭhena vā sādhūti vuttānaṃ sappurisānaṃ saṃvegavatthuṃ kittetvā kittetvā kīḷanadivasātipi yujjati. Imasmiñca purimasattāhe ekadeseneva sādhukīḷanamakaṃsu. Visesato pana dhātupūjādivasesuyeva. Tathā hi vuttaṃ mahāparinibbānasuttaṭṭhakathāyaṃ (dī. ni. aṭṭha.

我來幫你直譯這段巴利文： 1.1. "其中"或者意思是在作為因緣的過於親近等，也有人說是在選擇中。"如同依欲而來"中，分解為"依欲"和"而來"。"依欲"是表示原因的離格，意思是像依欲而來、運作一樣，意思是說像依欲做不該做的事一樣，或者說依欲而來是以相應的方式趨向欲，如此運作的是導向惡趣的不善心生起。或者說不適當的趨向是非趨向，依欲而非趨向是依欲趨向，意思是說像依欲、依愛而不適當地趨向、運作一樣，像做不該做的事一樣。無學的無礙解，達到它故如此，或者說他們是無學且達到無礙解故如此，即如此的人。在"達到有學無礙解"這裡也是這個道理。"避免"中的"ant"詞表示原因，意思是以避免為原因。"以同意"是以許可，意思是說以請求。 "雖然是有學"這是因為只選擇無學者而說的，不是因為有學者可能行不正當。因為以第一道就斷除四種不正當行為，所以雖然是有學者，但長老仍應選擇尊者阿難，這是相連的。而不是說雖然是有學者，但不可能行不正當。用"不可能"等來顯示他在法的結集中應達到阿羅漢果時說出現有的功德，由此顯示當法與律的判定到來時，他將不依欲等而說異於實際，而只說如實。不應去、不適當的趨向稱為不正當，即那個。"精通"是已經獲得、學習。 用"如此"等來顯示結論的計數。"被選擇"是選擇后所取。或者說"如此"...等...是結論，而"那位尊者"等是顯示結論的計數。 這樣顯示結集者選擇的方式后，為顯示其他結集的地點選擇等方式而說"當時"等。其中"生起這個想法"是生起這個思惟。因為"nu"(呢)詞表示思惟。"王舍城"在註釋中說"是包括王舍城附近而說的"。牛在這裡行走故稱為"牧場"，即牛的活動場所，像那樣的稱為"行處"，即比丘的活動場所，這裡有大的行處故稱為"大行處"。因為有十八大寺故稱為"有多住處"。 "永久工程"是長久性的工作。異類人如善星一樣。"阻礙"是阻止。"iti"詞表示這個意思，意思是因為這個思惟作為原因而生起這個想法。爲了產生尊重，以白二羯磨告知僧團，不是僅以單白羯磨的意思。 什麼時候做這個呢？說"這個"等來回答。用"因為世尊"等來顯示這樣做是通過這個計算而知道的。"當時"是表示緊接，意思是緊接涅槃之後。說"七天"包括涅槃當天在內。"他的"是世尊的，與"身體"相連。因為讚歎感動事而唱與無常相關的歌並以供養方式遊戲，所以稱為好遊戲日或善遊戲日，或者說因為以利己利他的方式稱為"善"的善人讚嘆感動事而遊戲的日子也合適。在這第一個七天中只是部分地進行善遊戲。但特別是在供養舍利等的日子。因此在大般涅槃經註釋中說:

2.235) –

『『Ito purimesu hi dvīsu sattāhesu te bhikkhū saṅghassa ṭhānanisajjokāsaṃ karontā khādanīyaṃ bhojanīyaṃ saṃvidahantā sādhukīḷikāya okāsaṃ na labhiṃsu, tato nesaṃ ahosi 『imaṃ sattāhaṃ sādhukīḷitaṃ kīḷissāma, ṭhānaṃ kho panetaṃ vijjati, yaṃ amhākaṃ pamattabhāvaṃ ñatvā kocideva āgantvā dhātuyo gaṇheyya, tasmā ārakkhaṃ ṭhapetvā kīḷissāmā』ti, tena te evamakaṃsū』』ti.

Tathāpi te dhātupūjāyapi katattā dhātupūjādivasā nāma. Imeyeva visesena bhagavati kattabbassa aññassa abhāvato ekadesena katampi sādhukīḷanaṃ upādāya 『『sādhukīḷanadivasā』』ti pākaṭā jātāti āha 『『evaṃ sattāhaṃ sādhukīḷanadivasā nāma ahesu』』nti.

Citakāyāti vīsasataratanuccāya candanadārucitakāya, padhānakiccavaseneva ca sattāhaṃ citakāyaṃ agginā jhāyīti vuttaṃ. Na hi accantasaṃyogavasena nirantaraṃ sattāhameva agginā jhāyi tattha pacchimadivaseyeva jhāyitattā, tasmā sattāhasminti attho veditabbo. Purimapacchimānañhi dvinnaṃ sattāhānamantare sattāhe yattha katthacipi divase jhāyamāne sati 『『sattāhe jhāyī』』ti vattuṃ yujjati. Yathāha –

『『Tena kho pana samayena cattāro mallapāmokkhā sīsaṃ nhātā ahatāni vatthāni nivatthā 『mayaṃ bhagavato citakaṃ āḷimpessāmā』ti na sakkonti āḷimpetu』』ntiādi (dī. ni. 2.233).

Sattipañjaraṃkatvāti sattikhaggādihatthehi purisehi mallarājūnaṃ bhagavato dhātuārakkhakaraṇaṃ upalakkhaṇavasenāha. Sattihatthā purisā hi sattiyo yathā 『『kuntā pacarantī』』ti, tāhi samantato rakkhāpanavasena pañjarapaṭibhāgattā sattipañjaraṃ. Sandhāgāraṃ nāma rājūnaṃ ekā mahāsālā. Uyyogakālādīsu hi rājāno tattha ṭhatvā 『『ettakā purato gacchantu, ettakā pacchato, ettakā ubhohi passehi, ettakā hatthīsu abhiruhantu, ettakā assesu, ettakā rathesū』』ti evaṃ sandhiṃ karonti mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ 『『sandhāgāra』』nti vuccati. Apica uyyogaṭṭhānato āgantvāpi yāva gehesu allagomayaparibhaṇḍādīni karonti, tāva dve tīṇi divasāni rājāno tattha santhambhanti vissamanti parissayaṃ vinodentītipi sandhāgāraṃ, rājūnaṃ vā saha atthānusāsanaṃ agārantipi sandhāgāraṃ ha-kārassa dha-kāraṃ, anusarāgamañca katvā, yasmā vā rājāno tattha sannipatitvā 『『imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitu』』nti evamādinā nayena gharāvāsakiccāni sammantayanti, tasmā chinnavicchinnaṃ gharāvāsaṃ tattha sandhārentītipi sandhāgāraṃ. Visākhapuṇṇamito paṭṭhāya yāva visākhamāsassa amāvāsī, tāva soḷasa divasā sīhaḷavohāravasena gahitattā, jeṭṭhamūlamāsassa sukkapakkhe ca pañca divasāti āha 『『iti ekavīsati divasā gatā』』ti. Tattha carimadivaseyeva dhātuyo bhājayiṃsu, tasmiṃyeva ca divase ayaṃ kammavācā katā. Tena vuttaṃ 『『jeṭṭhamūlasukkapakkhapañcamiya』』ntiādi. Tattha jeṭṭhanakkhattaṃ vā mūlanakkhattaṃ vā tassa māsassa puṇṇamiyaṃ candena yuttaṃ, tasmā so māso 『『jeṭṭhamūlamāso』』ti vuccati. Anācāranti heṭṭhā vuttaṃ anācāraṃ.

Yadi evaṃ kasmā vinayaṭṭhakathāyaṃ, (pārā. aṭṭha.

我來幫你直譯這段巴利文： 2.235. "在這之前的兩個七天中，那些比丘為僧團準備站立與坐臥的場所，安排硬食與軟食，沒有機會進行善遊戲，於是他們想：'我們要在這七天好好遊戲，但有這種可能，某人知道我們放逸而來取走舍利，所以我們要設定守衛后再遊戲'，因此他們這樣做了。" 即使如此，因為也做了供養舍利，所以稱為供養舍利等日。這些日子因為對世尊沒有其他特別應做的事，雖然只是部分做了善遊戲，但也稱為"善遊戲日"而廣為人知，所以說"這樣七天稱為善遊戲日"。 "火葬堆"是指高二十肘的旃檀木火葬堆，說"七天在火葬堆上以火焚燒"是就主要事務而言。因為不是以完全相連的方式連續七天都在燃燒，因為只在最後一天燃燒，所以應知是在七天中的意思。因為在前後兩個七天之間的七天中，在任何一天燃燒時都可以說"七天燃燒"。如說： "當時四位末羅首領洗頭，穿著新衣，想'我們要點燃世尊的火葬堆'，但不能點燃"等。 "做成矛墻"是以手持矛劍等的人來表示末羅王們守護世尊舍利。因為手持矛的人就是矛，如說"長矛遊行"，以它們周圍守護的方式像籠子一樣故稱為矛墻。"集會堂"是王者的一個大廳。因為在出征等時，王者站在那裡說"這麼多人在前進，這麼多人在後面，這麼多人在兩側，這麼多人騎象，這麼多人騎馬，這麼多人坐車"，這樣做決定立地獄限，所以那個地方稱為"集會堂"。又從出征地回來后，直到在家裡塗抹新牛糞等期間，王者在那裡休息兩三天消除疲勞，所以也稱為集會堂；或者是王者共同教導法義的堂，也稱為集會堂，將"ha"音變成"dha"音並加上元音；又因為王者在那裡集合商議"這個時候適合耕種，這個時候適合播種"等家務事，所以稱為把斷斷續續的家務在那裡連線起來的集會堂。從毗舍佉月圓日開始到毗舍佉月的新月，這十六天按錫蘭習慣計算，加上柘陀月白半的五天，所以說"這樣過了二十一天"。在其中最後一天分配舍利，也在同一天做了這

1.paṭhamamahāsaṅgītikathāvaṇṇanā) maṅgalasuttaṭṭhakathāyañca (khu. pā. aṭṭha. maṅgalasuttavaṇṇanā) 『『sattasu sādhukīḷanadivasesu, sattasu ca dhātupūjādivasesu vītivattesū』』ti vuttanti? Sattasu dhātupūjādivasesu gahitesu tadavinābhāvato majjhe citakāya jhāyanasattāhampi gahitamevāti katvā visuṃ na vuttaṃ viya dissati. Yadi evaṃ kasmā 『『aḍḍhamāso atikkanto, diyaḍḍhamāso seso』』ti ca vuttanti? Nāyaṃ doso. Appakañhi ūnamadhikaṃ vā gaṇanūpagaṃ na hoti, tasmā appakena adhikopi samudāyo anadhiko viya hotīti katvā aḍḍhamāsato adhikepi pañcadivase 『『aḍḍhamāso atikkanto』』ti vuttaṃ dvāsītikhandhakavattānaṃ katthaci 『『asīti khandhakavattānī』』ti vacanaṃ viya, tathā appakena ūnopi samudāyo anūno viya hotīti katvā diyaḍḍhamāsato ūnepi pañcadivase 『『diyaḍḍhamāso seso』』ti vuttaṃ satipaṭṭhānavibhaṅgaṭṭhakathāyaṃ (vibha. 356) chamāsato ūnepi aḍḍhamāse 『『chamāsaṃ sajjhāyo kātabbo』』ti vacanaṃ viya, aññathā aṭṭhakathānaṃ aññamaññavirodho siyā. Apica dīghabhāṇakānaṃ matena tiṇṇaṃ sattāhānaṃ vasena 『『ekavīsati divasā gatā』』ti idha vuttaṃ. Vinayasuttanipātakhuddakapāṭhaṭṭhakathāsu pana khuddakabhāṇakānaṃ matena ekameva jhāyanadivasaṃ katvā tadavasesānaṃ dvinnaṃ sattāhānaṃ vasena 『『aḍḍhamāso atikkanto, diyaḍḍhamāso seso』』ti ca vuttaṃ. Paṭhamabuddhavacanādīsu viya taṃ taṃ bhāṇakānaṃ matena aṭṭhakathāsupi vacanabhedo hotīti gahetabbaṃ. Evampettha vadanti – parinibbānadivasato paṭṭhāya ādimhi cattāro sādhukīḷanadivasāyeva, tato paraṃ tayo sādhukīḷanadivasā ceva citakajhāyanadivasā ca, tato paraṃ eko citakajhāyanadivasoyeva, tato paraṃ tayo citakajhāyanadivasā ceva dhātupūjādivasā ca, tato paraṃ cattāro dhātupūjādivasāyeva, iti taṃ taṃ kiccānurūpagaṇanavasena tīṇi sattāhāni paripūrenti, agahitaggahaṇena pana aḍḍhamāsova hoti. 『『Ekavīsati divasā gatā』』ti idha vuttavacanañca taṃ taṃ kiccānurūpagaṇaneneva. Evañhi catūsupi aṭṭhakathāsu vuttavacanaṃ sametīti vicāretvā gahetabbaṃ. Vajirabuddhittherena pana vuttaṃ 『『aḍḍhamāso atikkantoti ettha eko divaso naṭṭho, so pāṭipadadivaso, kolāhaladivaso nāma so, tasmā idha na gahito』』ti, (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) taṃ na sundaraṃ parinibbānasuttantapāḷiyaṃ (dī. ni.

我來 助你直譯這段巴利文： 1.第一次大結集故事註釋. 為什麼在吉祥經註釋中說"在七天善遊戲日和七天供養舍利等日過去後"呢？似乎是因為在計入七天供養舍利等日時，由於與之不可分離，中間火葬堆燃燒的七天也已經包含在內，所以沒有另外說。如果這樣，為什麼又說"半月已過，一個半月剩餘"呢？這不是過失。因為少許的多或少不計入計數，所以即使比半月多五天的總數也被視為不多，因此雖然比半月多五天也說"半月已過"，就像八十二篇章學處有時說"八十篇章學處"一樣。同樣，即使少許不足的總數也被視為不少，因此雖然比一個半月少五天也說"一個半月剩餘"，就像在念處分別註釋中雖然比六個月少半月也說"應當學習六個月"一樣，否則註釋書之間會有相互矛盾。而且這裡說"二十一天過去"是根據長部誦者的觀點，以三個七天來說。但在律藏、經集、小誦註釋中根據小部誦者的觀點，只計算一天為火葬日，根據其餘兩個七天而說"半月已過，一個半月剩餘"。應當理解在註釋書中也像在第一佛語等中一樣，根據各個誦者的觀點有不同的說法。他們這樣解釋這點：從涅槃日開始，最初四天只是善遊戲日，之後三天既是善遊戲日也是火葬堆燃燒日，之後一天只是火葬堆燃燒日，之後三天既是火葬堆燃燒日也是供養舍利日，之後四天只是供養舍利日，這樣根據各種事務相應的計算方式滿足三個七天，但按照未計入的計算方式就只是半月。這裡說"二十一天過去"也是根據各種事務相應的計算。這樣考慮后應當理解四部註釋書中所說的話是一致的。但金剛覺長老說"在'半月已過'中，有一天遺漏了，那是月初一日，那是混亂日，所以這裡沒有計入"，那是不好的，因為在大般涅槃經正文中;

2.227) pāṭipadadivasatoyeva paṭṭhāya sattāhassa vuttattā, aṭṭhakathāyañca parinibbānadivasena saddhiṃ tiṇṇaṃ sattāhānaṃ gaṇitattā. Tathā hi parinibbānadivasena saddhiṃ tiṇṇaṃ sattāhānaṃ gaṇaneneva jeṭṭhamūlasukkapakkhapañcamī ekavīsatimo divaso hoti.

Cattālīsa divasāti jeṭṭhamūlasukkapakkhachaṭṭhadivasato yāva āsaḷhī puṇṇamī, tāva gaṇetvā vuttaṃ. Etthantareti cattālīsadivasabbhantare. Rogo eva rogapalibodho. Ācariyupajjhāyesu kattabbakiccameva ācariyupajjhāyapalibodho, tathā mātāpitupalibodho. Yathādhippetaṃ atthaṃ, kammaṃ vā paribundheti uparodheti pavattituṃ na detīti palibodho ra-kārassa la-kāraṃ katvā. Taṃ palibodhaṃ chinditvā taṃ karaṇīyaṃ karotūti saṅgāhakena chinditabbaṃ taṃ sabbaṃ palibodhaṃ chinditvā dhammavinayasaṅgāyanasaṅkhātaṃ tadeva karaṇīyaṃ karotu.

Aññepi mahātherāti anuruddhattherādayo. Sokasallasamappitanti sokasaṅkhātena sallena anupaviṭṭhaṃ paṭividdhaṃ. Asamucchinnaavijjātaṇhānusayattā avijjātaṇhābhisaṅkhātena kammunā bhavayonigatiṭṭhitisattāvāsesu khandhapañcakasaṅkhātaṃ attabhāvaṃ janeti abhinibbattetīti jano. Kilese janeti, ajani, janissatīti vā jano, mahanto jano tathā, taṃ. Āgatāgatanti āgatamāgataṃ yathā 『『ekeko』』ti. Ettha siyā – 『『thero attano pañcasatāya parisāya parivutto rājagahaṃ gato, aññepi mahātherā attano attano parivāre gahetvā sokasallasamappitaṃ mahājanaṃ assāsetukāmā taṃ taṃ disaṃ pakkantā』』ti idha vuttavacanaṃ samantapāsādikāya 『『mahākassapatthero 『rājagahaṃ āvuso gacchāmā』ti upaḍḍhaṃ bhikkhusaṅghaṃ gahetvā ekaṃ maggaṃ gato, anuruddhattheropi upaḍḍhaṃ gahetvā ekaṃ maggaṃ gato』』ti (pārā. aṭṭha. paṭhamamahāsaṅgītikathāvaṇṇanā) vuttavacanañca aññamaññaṃ viruddhaṃ hoti. Idha hi mahākassapattherādayo attano attano parivārabhikkhūhiyeva saddhiṃ taṃ taṃ disaṃ gatāti attho āpajjati, tattha pana mahākassapattheraanuruddhattherāyeva paccekamupaḍḍhasaṅghena saddhiṃ ekekaṃ maggaṃ gatāti? Vuccate – tadubhayampi hi vacanaṃ na virujjhati atthato saṃsandanattā. Idha hi niravasesena therānaṃ paccekagamanavacanameva tattha nayavasena dasseti, idha attano attano parisāya gamanavacanañca tattha upaḍḍhasaṅghena saddhiṃ gamanavacanena. Upaḍḍhasaṅghoti hi sakasakaparisābhūto bhikkhugaṇo gayhati upaḍḍhasaddassa asamepi bhāge pavattattā. Yadi hi sannipatite saṅghe upaḍḍhasaṅghena saddhinti atthaṃ gaṇheyya, tadā saṅghassa gaṇanapathamatītattā na yujjateva , yadi ca saṅgāyanatthaṃ uccinitānaṃ pañcannaṃ bhikkhusatānaṃ majjhe upaḍḍhasaṅghena saddhinti atthaṃ gaṇheyya, evampi tesaṃ gaṇapāmokkhānaṃyeva uccinitattā na yujjateva. Paccekagaṇino hete. Vuttañhi 『『sattasatasahassāni, tesu pāmokkhabhikkhavo』』ti , iti atthato saṃsandanattā tadetaṃ ubhayampi vacanaṃ aññamaññaṃ na virujjhatīti. Taṃtaṃbhāṇakānaṃ matenevaṃ vuttantipi vadanti.

我來幫你直譯這段巴利文： 2.227. 因為在大般涅槃經中從月初一日開始就說了七天，而在註釋中連同涅槃日計算了三個七天。因此，連同涅槃日計算三個七天，正好是柘陀月白半第五日為第二十一天。 "四十天"是從柘陀月白半第六日計算到阿沙荼月圓日而說的。"在這期間"是在四十天之內。疾病就是疾病羈絆。對師長應做的事就是師長羈絆，同樣對父母的也是父母羈絆。妨礙、阻礙、不讓如所愿的義理或事業進行就是羈絆，將"r"音變成"l"音。"斷除那個羈絆后做那個應做的事"是說結集者應斷除所有那些羈絆后做那個稱為結集法與律的應做的事。 "其他大長老們"是阿那律長老等。"被憂愁箭所貫穿"是被稱為憂愁的箭所進入、所刺穿。因為未斷盡無明、渴愛隨眠，所以由稱為無明、渴愛的業在有、生、趣、住處、有情居處中產生、生起稱為五蘊的自體，故稱為"人"。或說產生煩惱，已產生，將產生，故稱為"人"，大眾如此，即那個。"來來"是已來的已來的，如"一一"。這裡可能有疑問：這裡說"長老被自己的五百眷屬圍繞去了王舍城，其他大長老們也帶著各自的眷屬，爲了安慰被憂愁箭所貫穿的大眾而往各個方向去"，與《一切善見律注》中說"大迦葉長老說'朋友們，我們去王舍城'，帶著一半比丘僧團走一條路，阿那律長老也帶著一半走一條路"的話互相矛盾。因為這裡的意思是大迦葉長老等只與各自的眷屬比丘一起往各個方向去，而那裡說大迦葉長老和阿那律長老各自與一半僧團一起走一條路？回答說：這兩種說法都不矛盾，因為在意義上是相符的。因為這裡完整地說明長老們各自前往，那裡以方法來顯示；這裡說與各自眷屬同行，那裡說與一半僧團同行。因為"一半僧團"指各自眷屬所成的比丘群，因為"一半"詞即使不是相等的部分也可以使用。如果理解為在集合的僧團中與一半僧團同行的意思，那麼因為僧團超出計數範圍就不合適；如果理解為在爲了結集而選出的五百比丘中與一半僧團同行的意思，這樣也不合適，因為只選出他們作為團體的首領。這些都是各自的團體。因為說"七十萬中，這些是上首比丘"，因此在意義上相符，所以這兩種說法互不矛盾。也有人說這是根據各個誦者的觀點這樣說的。

『『Aparinibbutassa bhagavato』』tiādinā yojetabbaṃ. Pattacīvaramādāyāti ettha catumahārājadattiyaselamayapattaṃ, sugatacīvarañca gaṇhitvāti attho. Soyeva hi patto bhagavatā sadā paribhutto. Vuttañhi samacittapaṭipadāsuttaṭṭhakathāyaṃ 『『vassaṃvutthānusārena atirekavīsativassakālepi tasseva paribhuttabhāvaṃ dīpetukāmena pātova sarīrapaṭijagganaṃ katvā sunivatthanivāsano sugatacīvaraṃ pārupitvā selamayapattamādāya bhikkhusaṅghaparivuto dakkhiṇadvārena nagaraṃ pavisitvā piṇḍāya caranto』』ti (a. ni. aṭṭha. 2.37) gandhamālādayo nesaṃ hattheti gandhamālādihatthā.

Tatrāti tissaṃ sāvatthiyaṃ. Sudanti nipātamattaṃ. Aniccatādipaṭisaṃyuttāyāti 『『sabbe saṅkhārā aniccā』』tiādinā (dha. pa. 277) aniccasabhāvapaṭisaññuttāya. Dhammena yuttā, dhammassa vā patirūpāti dhammī, tādisāya. Saññāpetvāti suṭṭhu jānāpetvā, samassāsetvāti vuttaṃ hoti. Vasitagandhakuṭinti niccasāpekkhattā samāso. Paribhogacetiyabhāvato 『『gandhakuṭiṃ vanditvā』』ti vuttaṃ. 『『Vanditvā』』ti ca 『『vivaritvā』』ti ettha pubbakālakiriyā. Tathā hi ācariyasāriputtattherena vuttaṃ 『『gandhakuṭiyā dvāraṃ vivaritvāti paribhogacetiyabhāvato gandhakuṭiṃ vanditvā gandhakuṭiyā dvāraṃ vivarīti veditabba』』nti (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathā) milātā mālā, sāyeva kacavaraṃ, milātaṃ vā mālāsaṅkhātaṃ kacavaraṃ tathā. Atiharitvāti paṭhamaṃ ṭhapitaṭṭhānamabhimukhaṃ haritvā. Yathāṭhāne ṭhapetvāti paṭhamaṃ ṭhapitaṭṭhānaṃ anatikkamitvā yathāṭhitaṭṭhāneyeva ṭhapetvā. Bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsīti senāsane kattabbavattaṃ sandhāya vuttaṃ. Kurumāno cāti taṃ sabbaṃ vattaṃ karonto ca. Lakkhaṇe hi ayaṃ māna-saddo. Nhānakoṭṭhakassa sammajjanañca tasmiṃ udakassa upaṭṭhāpanañca, tāni ādīni yesaṃ dhammadesanāovādādīnanti tathā, tesaṃ kālesūti attho. Sīhassa migarājassa seyyā sīhaseyyā, taddhitavasena, sadisavohārena vā bhagavato seyyāpi 『『sīhaseyyā』』ti vuccati. Tejussadairiyāpathattā uttamaseyyā vā, yaṃ sandhāya vuttaṃ 『『atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno』』ti, (dī. ni. 2.198) taṃ. Kappanakālo karaṇakālo nanūti yojetabbaṃ.

『『Yathā ta』』ntiādinā yathāvuttamatthaṃ upamāya āvi karoti. Tattha yathā aññopi bhagavato…pe… patiṭṭhitapemo ceva akhīṇāsavo ca anekesu…pe… upakārasañjanitacittamaddavo ca akāsi, evaṃ āyasmāpi ānando bhagavato guṇa…pe… maddavo ca hutvā akāsīti yojanā. Nti nipātamattaṃ. Apica etena tathākaraṇahetuṃ dasseti, yathā aññepi yathāvuttasabhāvā akaṃsu, tathā āyasmāpi ānando bhagavato…pe… patiṭṭhitapemattā ceva akhīṇāsavattā ca anekesu…pe… upakārasañjanitacittamaddavattā cāti hetuatthassa labbhamānattā. Hetugabbhāni hi etāni padāni tadatthasseva tathākaraṇahetubhāvato. Dhanapāladamana (cūḷava. 342), suvaṇṇakakkaṭa (jā. 1.5.94), cūḷahaṃsa (jā. 1.15.133) -mahāhaṃsajātakādīhi (jā. 2.

我來幫你直譯這段巴利文： 應當與"世尊未般涅槃"等連線。"拿著缽和衣"在這裡意思是拿著四大天王所贈的石缽和善逝衣。因為那個缽是世尊常常使用的。因為在等心行道經註釋中說："爲了顯示即使在二十多年後仍然使用那個缽，清晨做完身體清潔后，善著下衣，披善逝衣，拿著石缽，在比丘僧團圍繞下從南門進城托缽"。香花等在他們手中，即手持香花等。 "在那裡"是在舍衛城。"suda"只是語氣詞。"與無常等相應"是與"一切行無常"等無常性質相應。"法的"是與法相應，或者適合於法，即如此的。"使知解"是使很好地了知，意思是說使安慰。"已住過的香室"是因為經常期待而成複合詞。因為是受用聖物所以說"禮敬香室"。"禮敬"和"打開"這裡是先行動作。因此阿阇黎舍利弗長老說："'打開香室的門'應當理解為因為是受用聖物而禮敬香室后打開香室的門"。凋謝的花，那就是垃圾，或者說稱為花的凋謝垃圾如此。"搬運"是朝著最初放置處搬運。"放在原處"是不超過最初放置處而放在原來站立處。"做了世尊在世時應做的一切義務"是就在住處應做的義務而說的。"正在做"是正在做那一切義務。因為這個"māna"詞表示特相。沐浴室的打掃和在那裡準備水，以這些為首的說法教誡等，在那些時候的意思。獅子之王的臥法是獅子臥，以派生詞或相似用語，世尊的臥法也稱為"獅子臥"。或者說因為威力充滿的威儀所以是最上臥法，這就是所說的"當時世尊以右脅作獅子臥，足足相疊，具念正知"。應當與"作的時候不是做的時候嗎"連線。 用"如同"等以比喻來顯明如上所說的意義。其中應當這樣連線：如同其他...乃至...建立愛敬且未斷盡煩惱者在許多...乃至...因受恩而生柔和心而做了，同樣尊者阿難也對世尊的功德...乃至...生柔和心而做了。"ni"只是語氣詞。而且以此顯示如此做的原因，因為可以得到原因的意義：如同其他具有如上所說性質的人們做了，同樣尊者阿難也因為對世尊...乃至...建立愛敬且未斷盡煩惱，在許多...乃至...因受恩而生柔和心。因為這些詞含有原因，因為那個意義就是如此做的原因。應當以護財象調伏、金蟹、小天鵝、大天鵝本生等來說明。;

21.89) cettha vibhāvetabbo. Guṇānaṃ gaṇo, soyeva amatanipphādakarasasadisatāya amataraso. Taṃ jānanapakatitāyāti patiṭṭhitapade hetu. Upakāra…pe… maddavoti upakārapubbabhāvena sammājanitacittamuduko. Evampi so iminā kāraṇena adhivāsesīti dassento 『『tamena』』ntiādimāha. Tattha tamenanti taṃ āyasmantaṃ ānandaṃ. Eta-saddo hi padālaṅkāramattaṃ. Ayañhi saddapakati, yadidaṃ dvīsu sabbanāmesu pubbapadasseva atthapadatā. Saṃvejesīti 『『nanu bhagavatā paṭikacceva akkhātaṃ 『sabbeheva piyehi manāpehi nānābhāvo vinābhāvo』tiādinā (dī. ni. 2.183; saṃ. ni. 5.379; a. ni. 10.48) saṃvegaṃ janesī』』ti (dī. ni. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyadhammapālattherena vuttaṃ, evaṃ sati 『『bhante…pe… assāsessathāti paṭhamaṃ vatvā』』ti saha pāṭhasesena yojanā assa. Yathārutato pana ādyatthena iti-saddena 『『evamādinā saṃvejesī』』ti yojanāpi yujjateva. Yena kenaci hi vacanena saṃvegaṃ janesi, taṃ sabbampi saṃvejanassa karaṇaṃ sambhavatīti. Santhambhitvāti paridevanādivirahena attānaṃ paṭibandhetvā patiṭṭhāpetvā. Ussannadhātukanti upacitapittasemhādidosaṃ. Pittasemhavātavasena hi tisso dhātuyo idha bhesajjakaraṇayogyatāya adhippetā, yā 『『dosā, malā』』ti ca loke vuccanti, pathavī āpo tejo vāyo ākāsoti ca bhedena paccekaṃ pañcavidhā. Vuttañhi –

『『Vāyupittakaphā dosā, dhātavo ca malā tathā;

Tatthāpi pañcadhākhyātā, paccekaṃ dehadhāraṇā.

Sarīradūsanā dosā, malīnakaraṇā malā;

Dhāraṇā dhātavo te tu, itthamanvatthasaññakā』』ti.

Samassāsetunti santappetuṃ. Devatāya saṃvejitadivasato, jetavanavihāraṃ paviṭṭhadivasato vā dutiyadivase. Viriccati etenāti virecanaṃ, osadhaparibhāvitaṃ khīrameva virecanaṃ tathā. Yaṃ sandhāyāti yaṃ bhesajjapānaṃ sandhāya. Aṅgapaccaṅgena sobhatīti subho, manuno apaccaṃ mānavo, na-kārassa pana ṇa-kāre kate māṇavo. Manūti hi paṭhamakappikakāle manussānaṃ mātāpituṭṭhāne ṭhito puriso, yo sāsane 『『mahāsammatarājā』』ti vutto. So hi sakalalokassa hitaṃ manabhi jānātīti manūti vuccati. Evampettha vadanti 『『dantaja na-kārasahito mānavasaddo sabbasattasādhāraṇavacano, muddhaja ṇa-kārasahito pana māṇavasaddo kucchitamūḷhāpaccavacano』』ti. Cūḷakammavibhaṅgasuttaṭṭhakathāyampi (ma. ni. aṭṭha. 4.289) hi muddhaja ṇa-kārasahitasseva māṇavasaddassa attho vaṇṇito. Taṭṭīkāyampi 『『yaṃ apaccaṃ kucchitaṃ mūḷhaṃ vā, tattha loke māṇavavohāro, yebhuyyena ca sattā daharakāle mūḷhadhātukā hontīti tassevattho pakāsito』』ti vadanti ācariyā. Aññattha ca vīsativassabbhantaro yuvā māṇavo, idha pana tabbohārena mahallakopi. Vuttañhi cūḷakammavibhaṅgasuttavaṇṇanāyaṃ 『『māṇavoti pana taṃ taruṇakāle vohariṃsu, so mahallakakālepi teneva vohārena voharīyatī』』ti, (ma. ni. aṭṭha.

我來幫你直譯這段巴利文： 21.89. 這裡應當以此來說明。功德的集合，那就像能產生不死果的味道一樣是不死味。因為知道那個的性質，這是"建立"詞的原因。"因受恩...乃至...柔和"是因為先有恩德而正確地生起柔和心。爲了顯示他也因這個原因而容忍，說"那個他"等。其中"那個他"是那位尊者阿難。因為"eta"詞只是詞的裝飾。這就是語言的本性，即在兩個代詞中只有前面的詞是意義詞。阿阇黎法護長老說："使感動"是"生起感動，因為世尊不是已經預先說過'一切可愛可意之物必有別離分散'等嗎？"。如果這樣，應當與"大德...乃至...將安慰"先說完的剩餘經文連線。但從字面上看，以"iti"詞表示開始義，連線為"以如此等使感動"也是合適的。因為無論用什麼話使生起感動，那一切都可能是感動的原因。"穩固"是以遠離悲嘆等而約束、建立自己。"增盈諸界"是積聚了膽汁痰等病。因為這裡依膽汁痰風而說三界是適合於做藥物的意思，這些在世間稱為"病、垢"，而地水火風空各自分為五種。如說： "風膽痰為病， 諸界與垢同； 其中說五種， 各各持身體。 病能損壞身， 垢能使污染； 界能維持體， 如是依義名。" "安慰"是使滿足。在天神使感動的日子，或者進入祇園精舍的日子的第二天。"以此排出"是瀉藥，以藥物調製的乳就是瀉藥。"關於這個"是關於這個服藥。"以肢節莊嚴"是美，摩奴的後裔是摩那婆，但將"na"音變成"ṇa"音成為摩納婆。因為"摩奴"是在最初劫時作為人類父母地位的人，在教中稱為"大轉輪王"。因為他知道整個世界的利益，所以稱為"摩奴"。他們這樣解釋這點："帶有齒音na的māṇava詞是指一切有情的通稱，但帶有頭音ṇa的māṇava詞是指卑賤愚癡的後裔"。在小業分別經註釋中也只解釋了帶有頭音ṇa的māṇava詞的意義。在其復注中諸阿阇黎說："在世間用māṇava這個用語指卑賤或愚癡的後裔，因為大多數有情在年幼時都有愚癡的性質，所以解釋了它的意義"。在其他地方二十歲以內的青年稱為māṇava，但這裡以那個用語也指老年人。因為在小業分別經註釋中說："以māṇava稱呼他是在他年輕時，即使到老年時也用同樣的稱呼"，;

4.289) subhanāmakena laddhamāṇavavohārenāti attho. So pana 『『satthā parinibbuto, ānandatthero kirassa pattacīvaramādāya āgato, mahājano taṃ dassanāya upasaṅkamatī』』ti sutvā 『『vihāraṃ kho pana gantvā mahājanamajjhe na sakkā sukhena paṭisanthāraṃ vā kātuṃ, dhammakathaṃ vā sotuṃ, gehamāgataṃyeva naṃ disvā sukhena paṭisanthāraṃ karissāmi , ekā ca me kaṅkhā atthi, tampi naṃ pucchissāmī』』ti cintetvā ekaṃ māṇavakaṃ pesesi, taṃ sandhāyāha 『『pahitaṃ māṇavaka』』nti khuddake cettha kapaccayo. Etadavocāti etaṃ 『『akālo』』tiādikaṃ vacanaṃ ānandatthero avoca.

Akāloti ajja gantuṃ ayuttakālo. Kasmāti ce 『『atthi me』』tiādimāha. Bhesajjamattāti appakaṃ bhesajjaṃ. Appattho hettha mattāsaddo 『『mattā sukhapariccāgā』』tiādīsu (dha. pa. 290) viya. Pītāti pivitā. Svepīti ettha 『『api-saddo apekkho mantā nuññāyā』』ti (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vajirabuddhittherena vuttaṃ. Ayaṃ pana tassādhippāyo – 『『appeva nāmā』』ti saṃsayamatte vutte anuññātabhāvo na siddho, tasmā taṃ sādhanatthaṃ 『『apī』』ti vuttaṃ, tena imamatthaṃ dīpeti 『『appeva nāma sve mayaṃ upasaṅkameyyāma, upasaṅkamituṃ paṭibalā samānā upasaṅkamissāma cā』』ti.

Dutiyadivaseti khīravirecanapītadivasato dutiyadivase. Cetakattherenāti cetiyaraṭṭhe jātattā cetakoti evaṃ laddhanāmena therena. Pacchāsamaṇenāti pacchānugatena samaṇena. Sahatthe cetaṃ karaṇavacanaṃ. Subhena māṇavena puṭṭhoti 『『yesu dhammesu bhavaṃ gotamo imaṃ lokaṃ patiṭṭhapesi, te tassa accayena naṭṭhā nu kho, dharanti nu kho, sace dharanti, bhavaṃ (natthi dī. ni. aṭṭha. 1.448) ānando jānissati, handa naṃ pucchāmī』』ti evaṃ cintetvā 『『yesaṃ so bhavaṃ gotamo dhammānaṃ vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi, katamesānaṃ kho bho ānanda dhammānaṃ so bhavaṃ gotamo vaṇṇavādī ahosī』』tiādinā (dī. ni. 1.448) puṭṭho, athassa thero tīṇi piṭakāni sīlakkhandhādīhi tīhi khandhehi saṅgahetvā dassento 『『tiṇṇaṃ kho māṇava khandhānaṃ so bhagavā vaṇṇavādī』』tiādinā (dī. ni.

我來 助你翻譯這段巴利文： 4.289. 意思是以名為善生所得的摩納婆稱呼。他聽說"導師已入涅槃，聽說阿難長老拿著他的缽和衣來了，大眾前往見他"后，想到"去精舍的話在大眾中間就不能舒適地問候或聽法，見到他來到家裡時我就能舒適地問候，而且我有一個疑問，也要問他"，就派遣一個青年，關於這個說"派遣的青年"，這裡"ka"是表示小的詞綴。"說了這個"是阿難長老說了這個"現在不是時候"等話。 "不是時候"是今天去不合適的時候。如果問為什麼，就說"我有"等。"少許藥"是少量藥。因為這裡"mattā"詞表示少，如"少許快樂的舍離"等中一樣。"已喝"是已經飲用。"明天也"中，金剛覺長老說："api詞是期待允許"。但這是他的意思 - 當只說"也許"表示懷疑時，得到允許的狀態沒有成立，所以爲了成就那個而說"api"，以此顯示這個意思："也許明天我們會拜訪，有能力拜訪時我們就會拜訪"。 "第二天"是喝乳瀉藥后的第二天。"與制多迦長老"是因為生在制多國而這樣得名的長老。"隨從沙門"是跟隨的沙門。這是表示具有的工具格。"被善生摩納婆所問"是他想："世尊建立此世間于那些法中，他逝去後那些法是否消失了，還是存在？如果存在，尊者阿難會知道，來，我要問他"，就這樣以"尊者阿難，世尊讚歎那些法，在哪裡使這些人們受教、安住、建立，尊者阿難，世尊讚歎哪些法？"等來問，然後長老以戒蘊等三蘊來攝集三藏顯示給他，以"摩納婆，世尊讚歎三蘊"等

1.449) idha sīlakkhandhavagge dasamaṃ suttamabhāsi, taṃ sandhāyāha 『『imasmiṃ…pe… mabhāsī』』ti.

Khaṇḍanti chinnaṃ. Phullanti bhinnaṃ, sevālāhichattakādivikassanaṃ vā, tesaṃ paṭisaṅkharaṇaṃ sammā pākatikakaraṇaṃ, abhinavapaṭikaraṇanti vuttaṃ hoti. Upakaṭṭhāyāti āsannāya. Vassaṃ upanenti upagacchanti etthāti vassūpanāyikā, vassūpagatakālo, tāya. Saṅgītipāḷiyaṃ (cūḷava. 440) sāmaññena vuttampi vacanaṃ evaṃ gateyeva sandhāya vuttanti saṃsandetuṃ sādhetuṃ vā āha 『『evañhī』』tiādi.

Rājagahaṃ parivāretvāti bahinagare ṭhitabhāvena vuttaṃ. Chaḍḍitapatitauklāpāti chaḍḍitā ca patitā ca uklāpā ca. Idaṃ vuttaṃ hoti – bhagavato parinibbānaṭṭhānaṃ gacchantehi bhikkhūhi chaḍḍitā vissaṭṭhā, tatoyeva ca upacikādīhi khāditattā ito cito ca patitā, sammajjanābhāvena ākiṇṇakacavarattā uklāpā cāti. Tadevatthaṃ 『『bhagavato hī』』tiādinā vibhāveti. Avakuthi pūtibhāvamagamāsīti uklāpo tha-kārassa la-kāraṃ katvā, ujjhiṭṭho vā kalāposamūhoti uklāpo, vaṇṇasaṅgamanavasenevaṃ vuttaṃ yathā 『『upakleso, sneho』』 – iccādi, tena yuttāti tathā. Paricchedavasena veṇīyanti dissantīti pariveṇā. Kurumānāti kattukāmā. Senāsanavattānaṃ paññattattā, senāsanakkhandhake ca senāsanapaṭibaddhānaṃ bahūnampi vacanānaṃ vuttattā senāsanapaṭisaṅkharaṇampi tassa pūjāyeva nāmāti āha 『『bhagavato vacanapūjanattha』』nti. Paṭhamaṃ māsanti vassānassa paṭhamaṃ māsaṃ. Accantasaṃyoge cetaṃ upayogavacanaṃ. 『『Titthiyavādaparimocanatthañcā』』ti vuttamatthaṃ pākaṭaṃ kātuṃ 『『titthiyā hī』』tiādi vuttaṃ.

Yanti katikavattakaraṇaṃ. Edisesu hi ṭhānesu yaṃ-saddo taṃ-saddānapekkho teneva atthassa paripuṇṇattā. Yaṃ vā katikavattaṃ sandhāya 『『atha kho』』tiādi vuttaṃ, tadeva mayāpi vuttanti attho. Esa nayo īdisesu bhagavatā…pe… vaṇṇitanti senāsanavattaṃ paññapentena senāsanakkhandhake (cūḷava. 308) ca senāsanapaṭibaddhavacanaṃ kathentena vaṇṇitaṃ. Saṅgāyissāmāti ettha iti-saddassa 『『vuttaṃ ahosī』』ti ca ubhayattha sambandho, ekassa vā iti-saddassa lopo.

Dutiyadivaseti evaṃ cintitadivasato dutiyadivase, so ca kho vassūpanāyikadivasato dutiyadivasova. Therā hi āsaḷhipuṇṇamito pāṭipadadivaseyeva sannipatitvā vassamupagantvā evaṃ cintesunti. Rājadvāreti rājagehadvāre. Hatthakammanti hatthakiriyaṃ, hatthakammassa karaṇanti vuttaṃ hoti. Paṭivedesunti jānāpesuṃ. Visaṭṭhāti nirāsaṅkacittā. Āṇāyeva appaṭihatavuttiyā pavattanaṭṭhena cakkanti āṇācakkaṃ. Tathā dhammoyeva cakkanti dhammacakkaṃ, taṃ panidha desanāñāṇapaṭivedhañāṇavasena duvidhampi yujjati tadubhayeneva saṅgītiyā pavattanato. 『『Dhammacakkanti cetaṃ desanāñāṇassāpi nāmaṃ, paṭivedhañāṇassāpī』』ti (saṃ. ni. aṭṭha. 2.

我來幫你直譯這段巴利文： 1.449. 在此戒蘊品中說了第十經，關於這個說"在這個...乃至...說"。 "破損"是斷裂。"裂開"是破碎，或者是海藻、蘑菇等的開裂，修復它們是使其恢復原狀，意思是說重新修補。"接近"是靠近。人們在這裡進入雨季住處所以稱為雨季住處，是進入雨季的時期，在那時。雖然在結集經中以一般方式所說的話，也是針對如此情況而說的，爲了使之相符或證明而說"因為這樣"等。 "圍繞王舍城"是說處於城外的狀態。"被丟棄掉落的垃圾"是被丟棄和掉落和垃圾。這是說 - 被去世尊涅槃處的比丘們丟棄捨棄，因此被白蟻等啃食而到處掉落，因為沒有打掃而堆積垃圾成為垃圾堆。以"因為世尊"等來說明那個意義。"腐爛成為腐敗"是垃圾，將"tha"音變成"la"音，或者說是被丟棄的堆積聚合是垃圾，依據音的組合這樣說，如"隨煩惱、愛"等，與之相應故如此。"以界限而被看見"是庭院。"想要做"是欲做。因為制定了住處義務，而且在住處篇中說了許多與住處相關的話，所以修復住處也是對他的供養，因此說"爲了供養世尊的話"。"第一個月"是雨季的第一個月。這是表示完全結合的目的格。說"爲了解除外道說"的意義，爲了使之明顯而說"因為外道"等。 "這個"是指制定規矩。因為在這樣的地方，"yaṃ"詞期待"taṃ"詞，因為以此意義才完整。或者關於所說"當時"等的規矩，那個也是我說的意思。這個方法在"被世尊...乃至...讚歎"中，是制定住處義務和在住處篇中說住處相關之語時所讚歎的。"我們要結集"在這裡"iti"詞與"說了"兩處相連，或者一個"iti"詞省略。 "第二天"是從這樣思考的日子的第二天，那正是從雨安居入處日的第二天。因為諸長老從阿沙荼月圓日的第一天就集合進入雨安居后這樣思考。"王門"是王宮門。"工作"是手的作業，意思是說做手工。"告知"是使知道。"放心"是無疑慮心。命令本身以不受阻礙的運轉義為輪，所以是命令輪。同樣法本身為輪所以是法輪，這裡依教說智和證悟智兩種都適合，因為以這兩者而進行結集。"法輪這個是教說智的名稱，也是證悟智的名稱";;

3.78) hi aṭṭhakathāsu vuttaṃ. Sannisajjaṭṭhānanti sannipatitvā nisīdanaṭṭhānaṃ. Satta paṇṇāni yassāti sattapaṇṇī, yo 『『chattapaṇṇo, visamacchado』』 tipi vuccati, tassa jātaguhadvāreti attho.

Vissakammunāti sakkassa devānamindassa kammākammavidhāyakaṃ devaputtaṃ sandhāyāha. Suvibhattabhittithambhasopānanti ettha suvibhattapadassa dvandato pubbe suyyamānattā sabbehi dvandapadehi sambandho, tathā 『『nānāvidha…pe… vicitta』』ntiādīsupi. Rājabhavanavibhūtinti rājabhavanasampattiṃ, rājabhavanasobhaṃ vā. Avahasantamivāti avahāsaṃ kurumānaṃ viya. Siriyāti sobhāsaṅkhātāya lakkhiyā. Niketanamivāti vasanaṭṭhānamiva, 『『jalantamivā』』tipi pāṭho. Ekasmiṃyeva pānīyatitthe nipatantā pakkhino viya sabbesampi janānaṃ cakkhūni maṇḍapeyeva nipatantīti vuttaṃ 『『ekanipāta…pe… vihaṅgāna』』nti. Nayanavihaṅgānanti nayanasaṅkhātavihaṅgānaṃ. Lokarāmaṇeyyakamiva sampiṇḍitanti yadi loke vijjamānaṃ rāmaṇeyyakaṃ sabbameva ānetvā ekattha sampiṇḍitaṃ siyā, taṃ viyāti vuttaṃ hoti, yaṃ yaṃ vā loke ramitumarahati, taṃ sabbaṃ sampiṇḍitamivātipi attho. Daṭṭhabbasāramaṇḍanti pheggurahitaṃ sāraṃ viya, kasaṭavinimuttaṃ pasannaṃ viya ca daṭṭhumaraharūpesu sārabhūtaṃ, pasannabhūtañca. Apica daṭṭhabbo dassanīyo sārabhūto visiṭṭhataro maṇḍo maṇḍanaṃ alaṅkāro etassāti daṭṭhabbasāramaṇḍo, taṃ. Maṇḍaṃ sūriyarasmiṃ pāti nivāreti, sabbesaṃ vā janānaṃ maṇḍaṃ pasannaṃ pāti rakkhati, maṇḍanamalaṅkāraṃ vā pāti pivati alaṅkarituṃ yuttabhāvenāti maṇḍapo, taṃ.

我來幫你直譯這段巴利文： 3.78. 因為在註釋書中這樣說。"聚集處"是集合坐下的地方。"有七片葉子"是七葉樹，也稱為"傘葉"和"不齊葉"，意思是在它生長的洞口。 "毗首羯磨"是指帝釋天王的工作任事神子。"善分佈的墻柱階梯"中，因為"善分佈"詞在複合詞前已被聽到，所以與所有複合詞相連，同樣在"各種...乃至...莊嚴"等中也是。"王宮莊嚴"是王宮財富，或者王宮的莊嚴。"好像取笑"是好像在嘲笑。"以吉祥"是以稱為莊嚴的吉祥。"好像住處"是好像居住處，也有"好像閃耀"的讀法。就像鳥兒都落在同一個飲水處一樣，所有人的眼睛都落在講堂上，所以說"如一落處...乃至...鳥兒"。"眼睛鳥兒"是稱為眼睛的鳥兒。"好像彙集了世間美好"是說如果把世間所有存在的美好都帶來聚集在一處，就像那樣，或者說好像彙集了一切在世間值得歡喜的東西。"可見精華"是像無虛木的精華，像無雜質的清凈，在值得見的形色中是精華性的、清凈性的。而且，可見的、值得見的、精華性的、特殊的裝飾是它的莊嚴，那個。防護太陽光的裝飾，或者保護一切人的清凈裝飾，或者以適合裝飾的狀態而飲用裝飾莊嚴，所以是講堂，那個。

Kusumadāmāni ca tāni olambakāni ceti kusumadāmolambakāni. Visesanassa cettha paranipāto yathā 『『agyāhito』』ti. Vividhāniyeva kusumadāmolambakāni tathā, tāni viniggalantaṃ visesena vamentaṃ nikkhāmentamiva cāru sobhanaṃ vitānaṃ etthāti tathā. Kuṭṭena gahito samaṃ katoti kuṭṭimo, koṭṭimo vā, tādisoyeva maṇīti maṇikoṭṭimo, nānāratanehi vicitto maṇikoṭṭimo, tassa talaṃ tathā. Atha vā maṇiyo koṭṭetvā katatalattā maṇikoṭṭena nipphattanti maṇikoṭṭimaṃ, tameva talaṃ, nānāratanavicittaṃ maṇikoṭṭimatalaṃ tathā. Tamiva ca nānāpupphūpahāravicittaṃ supariniṭṭhitabhūmikammanti sambandho. Pupphapūjā pupphūpahāro. Ettha hi nānāratanavicittaggahaṇaṃ nānāpupphūpahāravicittatāyanidassanaṃ, maṇikoṭṭimatalaggahaṇaṃ supariniṭṭhitabhūmikammatāyāti daṭṭhabbaṃ. Nanti maṇḍapaṃ. Brahmavimānasadisanti bhāvanapuṃsakaṃ, yathā brahmavimānaṃ sobhati, tathā alaṅkaritvāti attho. Visesena mānetabbanti vimānaṃ. Saddavidū pana 『『vihe ākāse māyanti gacchanti devā yenāti vimāna』』nti vadanti. Visesena vā sucaritakammunā mīyati nimmīyatīti vimānaṃ, vīti vā sakuṇo vuccati, taṃ saṇṭhānena mīyati nimmīyatīti vimānantiādināpi vattabbo. Vimānaṭṭhakathāyaṃ pana 『『ekayojanadviyojanādibhāvena pamāṇavisesayuttatāya, sobhātisayayogena ca visesato mānanīyatāya vimāna』』nti (vi. va. aṭṭha. ganthārambhakathā) vuttaṃ. Natthi agghametesanti anagghāni, aparimāṇagghāni agghitumasakkuṇeyyānīti vuttaṃ hoti. Patirūpaṃ, paccekaṃ vā attharitabbānīti paccattharaṇāni, tesaṃ satāni tathā. Uttarābhimukhanti uttaradisābhimukhaṃ. Dhammopi satthāyeva satthukiccanipphādanatoti vuttaṃ 『『buddhassa bhagavato āsanārahaṃ dhammāsanaṃ paññapetvā』』ti. Yathāha 『『yo kho…pe… mamaccayena satthā』』tiādi, (dī. ni.

我來幫你直譯這段巴利文： 花環和垂飾稱為花環垂飾。這裡修飾語後置如"供火"一樣。各種花環垂飾如此，它們好像特別流出、吐出、放出美麗莊嚴的天蓋，在這裡是如此。被墻壁固定而平整的是平地，或者說是打磨的，那樣的寶石是寶石地面，以各種珍寶莊嚴的寶石地面，它的地面如此。或者說因為打磨寶石而做成的地面是由寶石打磨而成，那個地面，以各種珍寶莊嚴的寶石打磨地面如此。而且與那個相似的是以各種花供養莊嚴的善完成地面工程，這樣連線。以花供養是花的供獻。因為這裡以各種珍寶莊嚴的理解是顯示以各種花供養的莊嚴性，以寶石打磨地面的理解是善完成地面工程性，應當如此理解。"那個"是講堂。"如同梵天宮"是中性詞，意思是像梵天宮那樣莊嚴地裝飾。"特別應尊重"是宮殿。但語言學家們說："因為諸天以此在虛空中特別執行所以是宮殿"。或者說以特別的善行業而被建造所以是宮殿，或者說"vi"是鳥，以它的形狀而被建造所以是宮殿等等也應當這樣說。但在宮殿註釋書中說："因為具有一由旬、二由旬等的特殊尺寸，以及因為以莊嚴殊勝相應而特別值得尊重所以是宮殿"。"無價"是這些沒有價值，意思是說無量價值不能計算價值。"應當鋪設"是座具，或者各自應當鋪設，它們的百數如此。"向北方"是面向北方。因為法也即是導師，因為完成導師的事務，所以說"為佛世尊設定適合的法座"。如說"誰...乃至...在我去世后是導師"等。

2.216) tathāgatappaveditadhammadesakassa vā satthukiccāvahattā tathārūpe āsane nisīditumarahatīti dassetumpi evaṃ vuttaṃ. Āsanārahanti nisīdanārahaṃ. Dhammāsananti dhammadesakāsanaṃ, dhammaṃ vā kathetuṃ yuttāsanaṃ. Dantakhacitanti dantehi khacitaṃ, hatthidantehi katanti vuttaṃ hoti. 『『Danto nāma hatthidanto vuccatī』』ti hi vuttaṃ. Etthāti etasmiṃ dhammāsane. Mama kiccanti mama kammaṃ, mayā vā karaṇīyaṃ.

Idāni āyasmato ānandassa asekkhabhūmisamāpajjanaṃ dassento 『『tasmiñca panā』』tiādimāha. Tattha tasmiñca pana divasaeti tathā raññā ārocāpitadivase, sāvaṇamāsassakāḷapakkhacatutthadivaseti vuttaṃ hoti. Anatthajananato visasaṅkāsatāya kileso visaṃ, tassa khīṇāsavabhāvato aññathābhāvasaṅkhātā satti gandho. Tathā hi so bhagavato parinibbānādīsu vilāpādimakāsi. Apica visajananakapupphādigandhapaṭibhāgatāya nānāvidhadukkhahetukiriyājananako kilesova 『『visagandho』』ti vuccati. Tathā hi so 『『visaṃ haratīti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā』』tiādinā (mahāni. 3) vuttoti. Apica visagandhonāma virūpo maṃsādigandho, taṃsadisatāya pana kileso. 『『Vissasaddo hi virūpe』』ti (dha. sa. ṭī. 624) abhidhammaṭīkāyaṃvuttaṃ. Addhāti ekaṃsato. Saṃveganti dhammasaṃvegaṃ. 『『Ohitabhārāna』』nti hi yebhuyyena, padhānena ca vuttaṃ. Edisesu pana ṭhānesu tadaññesampi dhammasaṃvegoyeva adhippeto. Tathā hi 『『saṃvego nāma sahottappaṃ ñāṇaṃ, so tassā bhagavato dassane uppajjī』』ti (vi. va. aṭṭha. 838) rajjumālāvimānavaṇṇanāyaṃvuttaṃ, sā ca tadā aviññātasāsanā anāgataphalāti. Itarathā hi cittutrāsavasena dosoyeva saṃvegoti āpajjati, evañca sati so tassa asekkhabhūmisamāpajjanassa ekaṃsakāraṇaṃ na siyā. Evamabhūto ca so idha na vattabboyevāti alamatipapañcena. Tenāti tasmā sve saṅghasannipātassa vattamānattā, sekkhasakaraṇīyattā vā. Te na yuttanti tava na yuttaṃ, tayā vā sannipātaṃ gantuṃ na patirūpaṃ.

Metanti mama etaṃ gamanaṃ. Yvāhanti yo ahaṃ, yanti vā kiriyāparāmasanaṃ, tena 『『gaccheyya』』nti ettha gamanakiriyaṃ parāmasati, kiriyāparāmasanassa ca yaṃ taṃ-saddassa ayaṃ pakati, yadidaṃ napuṃsakaliṅgena, ekavacanena ca yogyatā tathāyeva tattha tattha dassanato. Kiriyāya hi sabhāvato napuṃsakattamekattañca icchanti saddavidū. Āvajjesīti upanāmesi. Muttāti muccitā. Appattañcāti agatañca, bimbohane na tāva ṭhapitanti vuttaṃ hoti. Etasmiṃ antareti etthantare, iminā padadvayena dassitakālānaṃ vemajjhakkhaṇe, tathādassitakāladvayassa vā vivareti vuttaṃ hoti.

『『Kāraṇe ceva citte ca, khaṇasmiṃ vivarepi ca;

Vemajjhādīsu atthesu 『antarā』ti ravo gato』』ti.

我來 help你直譯這段巴利文： 2.216. 或者爲了顯示為如來所說法的說法者，因為承擔導師的事務，所以適合坐在那樣的座位上，因此這樣說。"適合座位"是適合坐。"法座"是說法者的座位，或者適合說法的座位。"鑲嵌象牙"是用象牙鑲嵌，意思是說用象牙做成。因為說"象牙即是稱為象的牙"。"在這裡"是在這個法座上。"我的事務"是我的工作，或者是我應當做的。 現在顯示具壽阿難證得無學地，說"在那個"等。其中"在那個日子"是在那樣被王告知的日子，意思是說在沙瓦那月黑分第四日。煩惱是毒，因為生起無益而如毒相似，因為是漏盡所以稱為氣味是指異變性。因為如此他在世尊涅槃等時做了悲嘆等。而且因為類似產生毒的花等氣味，能產生各種苦因的行為的煩惱被稱為"毒氣"。因為如此說"因為帶走毒所以是染著，因為是毒根所以是染著，因為是毒果所以是染著，因為是毒受用所以是染著"等。而且毒氣即是異形的肉等氣味，而煩惱因為與之相似。因為在阿毗達摩註釋中說"vis音在異形中"。"必定"是確實。"厭離"是法的厭離。因為"已放下重擔者"是就大多數和主要而說。但在這樣的地方，也意指其他人的法厭離。因為如此在茹珠摩拉天宮註釋中說"厭離即是與愧相應的智，它在見到那個世尊時生起"，而她那時還不瞭解教法，未證得果。因為否則依心驚怖義而成為過失即是厭離，如此的話它就不是他證得無學地的確定因。如此的它在這裡根本不應說，所以到此為止太過詳細。"因此"是因為明天僧團集會正在進行，或者因為有學還有應做的事。"他們不適合"是你不適合，或者你去集會不適當。 "我的這個"是我的這個去。"我即是"是我，或者是指行為，以此指示"應去"這裡的去的行為，而行為指示的yaṃ taṃ詞的這個本性，即是以中性、單數的適當性，因為在各處都如此見到。因為語言學家們認為行為本性上是中性和單數。"傾心"是傾向。"解脫"是已解脫。"未到達的"是未去的，意思是說還未放在枕頭上。"在這個期間"是在這個中間，在以這兩個詞所顯示的時間的中間剎那，或者說是在如此顯示的兩個時間的間隙。 "在原因和心中， 在剎那和間隙中， 在中間等義中， 'antarā'詞如此流傳。"

Hi vuttaṃ. Anupādāyāti taṇhādiṭṭhivasena kañci dhammaṃ aggahetvā, yehi vā kilesehi muccati, tesaṃ lesamattampi aggahetvā. Āsavehīti bhavato ā bhavaggaṃ, dhammato ca ā gotrabhuṃ savanato pavattanato āsavasaññitehi kilesehi. Upalakkhaṇavacanamattañcetaṃ. Tadekaṭṭhatāya hi sabbehipi kilesehi sabbehipi pāpadhammehi cittaṃ vimuccatiyeva. Cittaṃ vimuccīti cittaṃ arahattamaggakkhaṇe āsavehi vimuccamānaṃ hutvā arahattaphalakkhaṇe vimucci. Tadatthaṃ vivarati 『『ayañhī』』tiādinā. Caṅkamenāti caṅkamanakiriyāya. Visesanti attanā laddhamaggaphalato visesamaggaphalaṃ. Vivaṭṭūpanissayabhūtaṃ kataṃ upacitaṃ puññaṃ yenāti katapuñño, arahattādhigamāya katādhikāroti attho. Padhānamanuyuñjāti vīriyamanuyuñjāhi, arahattasamāpattiyā anuyogaṃ karohīti vuttaṃ hoti. Hohisīti bhavissasi. Kathādosoti kathāya doso vitathabhāvo. Accāraddhanti ativiya āraddhaṃ. Uddhaccāyāti uddhatabhāvāya. Handāti vossaggavacanaṃ. Tena hi adhunāyeva yojemi, na panāhaṃ papañcaṃ karomīti vossaggaṃ karoti. Vīriyasamataṃ yojemīti caṅkamanavīriyassa adhimattattā tassa hāpanavasena samādhinā samatāpādanena vīriyassa samataṃ samabhāvaṃ yojemi, vīriyena vā samathasaṅkhātaṃ samādhiṃ yojemītipi attho. Dvidhāpi hi pāṭho dissati. Vissamissāmīti assasissāmi. Idāni tassa visesato pasaṃsanārahabhāvaṃ dassetuṃ 『『tenā』』tiādi vuttaṃ. Tenāti catuiriyāpathavirahitatākāraṇena. 『『Anipanno』』tiādīni paccuppannavacanāneva. Parinibbutopi so ākāseyeva parinibbāyi. Tasmā therassa kilesaparinibbānaṃ, khandhaparinibbānañca visesena pasaṃsārahaṃ acchariyabbhutamevāti.

Dutiyadivaseti therena arahattapattadivasato dutiyadivase. Pañcamiyanti tithīpekkhāya vuttaṃ, 『『dutiyadivase』』ti iminā tulyādhikaraṇaṃ. Bhinnaliṅgampi hi tulyatthapadaṃ dissati yathā 『『guṇo pamāṇaṃ, vīsati cittāni』』 iccādi. Kāḷapakkhassāti sāvaṇamāsakāḷapakkhassa. Paṭhamañhi māsaṃ khaṇḍaphullapaṭisaṅkharaṇamakaṃsu, paṭhamamāsabhāvo ca majjhimappadesavohārena. Tattha hi purimapuṇṇamito yāva aparā puṇṇamī, tāva eko māsoti voharanti. Tato tīṇi divasāni rājā maṇḍapamakāsi, tato dutiyadivase thero arahattaṃ sacchākāsi, tatiyadivase pana sannipatitvā therā saṅgītimakaṃsu, tasmā āsaḷhimāsakāḷapakkhapāṭipadato yāva sāvaṇamāsakāḷapakkhapañcamī , tāva pañcadivasādhiko ekamāso hoti. Samānoti uppajjamāno. Haṭṭhatuṭṭhacittoti ativiya somanassacitto, pāmojjena vā haṭṭhacitto pītiyā tuṭṭhacitto. Ekaṃsanti ekasmiṃ aṃse, vāmaṃseti attho. Tathā hi vaṅgīsasuttavaṇṇanāyaṃ vuttaṃ –

『『Ekaṃsaṃ cīvaranti ettha puna saṇṭhāpanavasena evaṃ vuttaṃ, ekaṃsanti ca vāmaṃsaṃ pārupitvā ṭhitassetaṃ adhivacanaṃ. Yato yathā vāmaṃsaṃ pārupitvā ṭhitaṃ hoti, tathā cīvaraṃ katvāti evamassattho veditabbo』』ti (su. ni. aṭṭha.

我來幫你直譯這段巴利文： 如此說。"不取著"是不以貪愛、見的方式執取任何法，或者對於從其解脫的煩惱，連一點渣滓也不執取。"諸漏"是從有至有頂，從法至種姓智，因流出執行而稱為漏的諸煩惱。這只是表示特徵的說法。因為與它同一義，心確實從一切煩惱、一切惡法解脫。"心解脫"是心在阿羅漢道剎那從諸漏解脫后，在阿羅漢果剎那解脫。以"因為這個"等來解釋其義。"以經行"是以經行的行為。"殊勝"是比自己所獲得的道果更殊勝的道果。"已作功德"是已作已積聚了出離依止的功德者，意思是說已為證得阿羅漢而作準備。"專修精進"是專注于精進，意思是說修習阿羅漢定。"將成為"是將會。"說話過失"是說話的過失虛妄性。"太過精進"是過分精進。"為掉舉"是爲了掉舉性。"來吧"是捨棄語。以此表示現在就調整，我不做延遲而作捨棄。"調整精進平等"是因為經行精進過度，以減少它的方式通過定而使平等，使精進平等平衡，或者意思是以精進調整稱為止的定。因為兩種讀法都可見。"我將休息"是我將喘息。現在爲了顯示他特別值得讚歎而說"因此"等。"因此"是因為缺乏四威儀的原因。"未臥"等是現在式詞。他即使入滅也是在空中入滅。所以長老的煩惱般涅槃和蘊般涅槃特別值得讚歎，確實是稀有未曾有。 "第二天"是從長老證得阿羅漢的日子的第二天。"第五"是就日期而說，與"第二天"是同位語。因為同義詞即使語性不同也可見，如"功德是量度"、"二十心"等。"黑分"是沙瓦那月的黑分。因為第一個月修補破損，而第一月的狀態是依中土的說法。因為在那裡從前滿月到后滿月稱為一個月。然後三天王建造講堂，然後第二天長老證得阿羅漢，第三天諸長老集合作結集，所以從阿沙荼月黑分初一到沙瓦那月黑分第五，總共是一個月零五天。"成為"是生起。"歡喜悅意心"是極其喜悅心，或者以歡喜而歡喜心，以喜而悅意心。"一肩"是在一個肩上，意思是說在左肩。因為如此在婆耆沙經註釋中說： "一肩衣中，這裡因重新整理而如此說，一肩是披在左肩站立的代稱。因此應當瞭解其義是如同披在左肩站立一樣地穿衣服";

2.345).

Bandha…pe… viyāti vaṇṭato pavuttasuparipakkatālaphalamiva. Paṇḍu…pe… viyāti sitapītapabhāyuttapaṇḍuromajakambale ṭhapito jātimā maṇi viya, jātivacanena cettha kuttimaṃ nivatteti. Samuggatapuṇṇacando viyāti juṇhapakkhapannarasuposathe samuggato soḷasakalāparipuṇṇo cando viya. Bālā…pe… viyāti taruṇasūriyapabhāsamphassena phullitasuvaṇṇavaṇṇaparāgagabbhaṃ satapattapaddhaṃ viya. 『『Piñjarasaddo hi hemavaṇṇapariyāyo』』ti (sārattha. ṭī.

我來幫你直譯這段巴利文： 2.345. "綁...乃至...如"是像從柄部成熟完全的棕櫚果一樣。"黃...乃至...如"是像放在泛白黃光的白色羊毛毯上的天然寶石一樣，這裡以"天然"詞排除人造的。"如升起的滿月"是像在光明分第十五布薩日昇起的具足十六分的月亮一樣。"幼...乃至...如"是像被年輕太陽光照射而開放的具有金色花粉胚芽的百瓣蓮花一樣。因為"piñjara(黃褐色)"詞是金色的同義詞。

1.22) sāratthadīpaniyaṃ vutto. Pariyodātenāti pabhassarena. Sappabhenāti vaṇṇappabhāya, sīlappabhāya ca samannāgatena. Sassirikenāti sarīrasobhaggādisaṅkhātāya siriyā ativiya sirimatā. Mukhavarenāti yathāvuttasobhāsamalaṅkatattā uttamamukhena. Kāmaṃ 『『ahamasmi arahattaṃ patto』』ti nārocesi, tathārūpāya pana uttamalīḷāya gamanato passantā sabbepi tamatthaṃ jānanti, tasmā ārocento viya hotīti āha 『『attano arahattappattiṃ ārocayamāno viya agamāsī』』ti.

Kimatthaṃ panāyaṃ evamārocayamāno viya agamāsīti? Vuccate – so hi 『『attupanāyikaṃ akatvā aññabyākaraṇaṃ bhagavatā saṃvaṇṇita』』nti manasi karitvā 『『sekkhatāya dhammavinayasaṅgītiyā gahetumayuttampi bahussutattā gaṇhissāmā』』ti nisinnānaṃ therānaṃ arahattappattivijānanena somanassuppādanatthaṃ, 『『appamatto hohī』』ti bhagavatā dinnaovādassa ca saphalatādīpanatthaṃ evamārocayamāno viya agamāsīti. Āyasmatomahākassapassaetadahosi samasamaṭṭhapanādinā yathāvuttakāraṇena satthukappattā. Dhareyyāti vijjamāno bhaveyya. 『『Sobhati vata te āvuso ānanda arahattasamadhigamatā』』tiādinā sādhukāramadāsi. Ayamidha dīghabhāṇakānaṃ vādo. Khuddakabhāṇakesu ca suttanipātakhuddakapāṭhabhāṇakānaṃ vādotipi yujjati tadaṭṭhakathāsupi tathā vuttattā.

Majjhimaṃ nikāyaṃ bhaṇanti sīlenāti majjhimabhāṇakā, tappaguṇā ācariyā. Yathāvuḍḍhanti vuḍḍhapaṭipāṭiṃ, tadanatikkamitvā vā. Tatthāti tasmiṃ bhikkhusaṅghe. Ānandassa etamāsananti sambandho. Tasmiṃ samayeti tasmiṃ evaṃkathanasamaye. Thero cintesi 『『kuhiṃ gato』』ti pucchantānaṃ attānaṃ dassente ativiya pākaṭabhāvena bhavissamānattā, ayampi majjhimabhāṇakesveva ekaccānaṃ vādo, tasmā itipi eke vadantīti sambandho. Ākāsena āgantvā attano āsaneyeva attānaṃ dassesītipi tesameva ekacce vadanti. Pulliṅgavisaye hi 『『eke』』ti vutte sabbattha 『『ekacce』』ti attho veditabbo. Tīsupi cettha vādesu tesaṃ tesaṃ bhāṇakānaṃ tena tenākārena āgatamattaṃ ṭhapetvā visuṃ visuṃ vacane aññaṃ visesakāraṇaṃ natthi. Sattamāsaṃ katāya hi dhammavinayasaṅgītiyā kadāci pakatiyāva, kadāci pathaviyaṃ nimujjitvā, kadāci ākāsena āgatattā taṃ tadāgamanamupādāya tathā tathā vadanti. Apica saṅgītiyā ādidivaseyeva paṭhamaṃ pakatiyā āgantvā tato paraṃ ākāsamabbhuggantvā parisaṃ pattakāle tato otaritvā bhikkhupantiṃ apīḷento pathaviyaṃ nimujjitvā āsane attānaṃ dassesītipi vadanti. Yathā vā tathā vā āgacchatu, āgamanākāramattaṃ na pamāṇaṃ, āgantvā gatakāle āyasmato mahākassapassa sādhukāradānameva pamāṇaṃ satthārā dātabbasādhukāradāneneva arahattappattiyā aññesampi ñāpitattā, bhagavati dharamāne paṭiggahetabbāya ca pasaṃsāya therassa paṭiggahitattā. Tasmā tamatthaṃ dassento 『『yathā vā』』tiādimāha. Sabbatthāpīti sabbesupi tīsu vādesu.

Bhikkhū āmantesīti bhikkhū ālapīti ayamettha attho, aññatra pana ñāpanepi dissati yathā 『『āmantayāmi vo bhikkhave, (dī. ni. 2.218) paṭivedayāmi vo bhikkhave』』ti (a. ni. 7.72) pakkosanepi dissati yathā 『『ehi tvaṃ bhikkhu mama vacanena sāriputtaṃ āmantehī』』ti (a. ni. 9.11) ālapanepi dissati yathā 『『tatra kho bhagavā bhikkhū āmantesi 『bhikkhavo』ti』』 (saṃ. ni.

我來幫你直譯這段巴利文： 1.22. 在《心義燈》中說。"清凈"是光明的。"有光輝"是具有色光和戒光。"有吉祥"是以稱為身體莊嚴等的吉祥而極其吉祥。"殊勝面"是因為如前所說的莊嚴而裝飾所以是最上的面。雖然他沒有宣佈"我已證得阿羅漢"，但因以如此殊勝威儀而行，所有看見的人都知道此事，所以說"好像宣告自己證得阿羅漢地而去"。 為什麼他要這樣好像宣告而去呢？回答說 - 他因為思維"不作自我引導而說明他人證果被世尊讚歎"，爲了使諸長老想"雖然因有學身份不適合參與法律結集，但因多聞我們將接受"而坐著的人，由了知證得阿羅漢而生起喜悅，以及爲了顯示世尊所給"要不放逸"的教誡有果，所以好像這樣宣告而去。具壽大迦葉這樣想，因為以平等擺設等如前所說的原因而如師尊。"會住"是會存在。以"賢友阿難啊，你證得阿羅漢實在莊嚴"等給予讚歎。這是這裡長部誦者們的說法。也適合是小部誦者中經集和小誦誦者的說法，因為在其註釋書中也如此說。 以說中部為特質的是中部誦者，精通它的老師們。"依長幼"是長幼的次第，或者不超越它。"在那裡"是在那個比丘僧團中。"阿難的這個座位"是連線語。"在那個時候"是在那個如此說話的時候。長老思考因為對問"去哪裡"的人顯示自己會變得太過顯著，這也是在中部誦者中一些人的說法，所以說"如此一些人說"的連線。從空中來在自己座位上顯示自己，這也是他們中一些人說。因為在陽性範圍中說"eke(一些)"，應當在所有處理解為"ekacce(某些)"。在這三種說法中，除了各個誦者以各種形式來的程度外，在各個說法中沒有其他特殊原因。因為在作了七個月的法律結集中，有時正常地來，有時鉆入地下，有時從空中來，所以依據那個那個來法而如此如此說。而且說在結集的第一天最初正常地來，此後升入空中，到達眾會時從那裡下來，不擠壓比丘排而鉆入地下在座位上顯示自己。無論如何來，來的方式並不重要，重要的是來到時具壽大迦葉給予讚歎，因為通過應由導師給予的讚歎而使他人也知道證得阿羅漢，而且長老接受了在世尊在世時應接受的稱讚。所以爲了顯示那個意義而說"無論如何"等。"在一切處"是在所有三種說法中。 "告諸比丘"這裡的意思是招呼比丘們，但在其他處也見到通知的用法，如"比丘們，我告訴你們，比丘們，我通知你們"，也見到召喚的用法，如"比丘，你來以我的話召喚舍利弗"，也見到招呼的用法，如"在那裡世尊招呼比丘們'比丘們'"；

1.249), idhāpi ālapaneti sāratthadīpaniyaṃ (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ. Ālapanamattassa pana abhāvato 『『kiṃ paṭhamaṃ saṅgāyāmā』』tiādinā vuttena viññāpiyamānatthantarena ca sahacaraṇato ñāpaneva vaṭṭati, tasmā āmantesīti paṭivedesi viññāpesīti attho vattabbo. 『『Tatra kho bhagavā bhikkhū āmantesi 『bhikkhavo』ti, 『bhaddante』ti te bhikkhū bhagavato paccassosu』』ntiādīsu (saṃ. ni. 1.249) hi ālapanamattameva dissati, na viññāpiyamānatthantaraṃ, taṃ pana 『『bhūtapubbaṃ bhikkhave』』tiādinā (saṃ. ni.

我來幫你直譯這段巴利文： 1.249. 在《心義燈》中說這裡也是招呼。但因為不僅僅是招呼，而且與以"我們先結集什麼"等所說的其他所通知的意義相伴隨，所以適合是通知，因此應當說"告諸"的意思是通知、使知道。因為在"在那裡世尊招呼比丘們'比丘們'，那些比丘回答世尊'大德'"等中只見到招呼，沒有其他所通知的意義，那是以"比丘們，過去曾經"等來；

1.249) paccekameva āraddhaṃ. Tasmā tādisesveva ālapane vaṭṭatīti no takko. Saddavidū pana vadanti 『『āmantayitvā devindo, vissakammaṃ mahiddhika』ntiādīsu (cariyā. 107) viya mantasaddo guttabhāsane. Tasmā 『āmantesī』ti etassa sammantayīti attho』』ti. 『『Āvuso』』tiādi āmantanākāradīpanaṃ. Dhammaṃ vā vinayaṃ vāti ettha vā-saddo vikappane, tena 『『kimekaṃ tesu paṭhamaṃ saṅgāyāmā』』ti dasseti. Kasmā āyūti āha 『『vinaye ṭhite』』tiādi. 『『Yasmā, tasmā』』ti ca ajjhāharitvā yojetabbaṃ. Tasmāti tāya āyusarikkhatāya . Dhuranti jeṭṭhakaṃ. No nappahotīti pahotiyeva. Dvipaṭisedho hi saha atisayena pakatyatthadīpako.

Etadagganti eso aggo. Liṅgavipallāsena hi ayaṃ niddeso. Yadidanti ca yo ayaṃ, yadidaṃ khandhapañcakanti vā yojetabbaṃ. Evañhi sati 『『etadagga』』nti yathārutaliṅgameva. 『『Yadida』』nti padassa ca ayaṃ sabhāvo, yā tassa tassa atthassa vattabbassa liṅgānurūpena 『『yo aya』』nti vā 『『yā aya』』nti vā 『『yaṃ ida』』nti vā yojetabbatā tathāyevassa tattha tattha dassitattā. Bhikkhūnaṃ vinayadharānanti niddhāraṇachaṭṭhīniddeso.

Attanāva attānaṃ sammannīti sayameva attānaṃ sammataṃ akāsi. 『『Attanā』』ti hi idaṃ tatiyāvisesanaṃ bhavati, tañca parehi sammannanaṃ nivatteti, 『『attanā』』ti vā ayaṃ vibhatyantapatirūpako abyayasaddo . Keci pana 『『liṅgatthe tatiyā abhihitakattubhāvato』』ti vadanti. Tadayuttameva 『『thero』』ti kattuno vijjamānattā. Vissajjanatthāya attanāva attānaṃ sammannīti yojetabbaṃ. Pucchadhātussa dvikammikattā 『『upāliṃ vinaya』』nti kammadvayaṃ vuttaṃ.

Bījaniṃ gahetvāti ettha bījanīgahaṇaṃ dhammakathikānaṃ dhammatāti veditabbaṃ. Tāya hi dhammakathikānaṃ parisāya hatthakukkuccamukhavikārādi paṭicchādīyati. Bhagavā ca dhammakathikānaṃ dhammatādassanatthameva vicitrabījaniṃ gaṇhāti. Aññathā hi sabbassapi lokassa alaṅkārabhūtaṃ paramukkaṃsagatasikkhāsaṃyamānaṃ buddhānaṃ mukhacandamaṇḍalaṃ paṭicchādetabbaṃ na siyā. 『『Paṭhamaṃ āvuso upāli pārājikaṃ kattha paññatta』』nti kasmā vuttaṃ, nanu tassa saṅgītiyā purimakāle paṭhamabhāvo na yuttoti? No na yutto bhagavatā paññattānukkamena, pātimokkhuddesānukkamena ca paṭhamabhāvassa siddhattā. Yebhuyyena hi tīṇi piṭakāni bhagavato dharamānakāle ṭhitānukkameneva saṅgītāni, visesato vinayābhidhammapiṭakānīti daṭṭhabbaṃ. Kismiṃ vatthusminti, methunadhammeti ca nimittatthe bhummavacanaṃ. 『『Kattha paññatta』』ntiādinā dassitena saha tadavasiṭṭhampi saṅgahetvā dassetuṃ 『『vatthumpi pucchī』』tiādi vuttaṃ.

我來幫你直譯這段巴利文： 1.249. 才各自開始。所以我們的推理是在這樣的招呼中適合。但語言學家們說："如'招呼具大神通的天帝釋、毗首羯磨'等中，manta詞是秘密言說。所以'告諸'的意思是善共商議。""賢友"等顯示招呼的方式。"法或律"這裡"或"字是選擇，以此顯示"我們先結集它們中的哪一個"。為什麼長老呢？說"當律住立"等。應當補充"因為,所以"來連線。"所以"是因為那個如壽命。"首要"是最上。"不是不能"是確實能。因為雙重否定與強調一起表示原來的意思。 "這最上"是這個最上。因為這是以性的變化而說。"即是"應當連線為"即是這個"或"即是五蘊"。因為如此的話"這最上"就只是如所說的性。而"即是"詞的本性是，因為在各處顯示應當根據所說的各個意義的性而連線為"即是這個"或"即是這個"或"即是這個"。"比丘中持律者"是分離的第六格說明。 "自己選自己"是自己使自己成為認可。因為這個"自己"是第三格修飾語，它排除被他人選擇，或者說這個"自己"是似變格詞尾的不變詞。但有些人說"在性義中第三格是因為有明說的作者性"。那是不適當的，因為有"長老"作為作者。應當連線為"爲了解答而自己選自己"。因為問根可有兩個受詞，所以說"優波離"和"律"兩個受詞。 "拿著扇子"這裡拿扇子應當理解是說法者的特性。因為以它遮蓋說法者的聽眾的手的不安、面部表情等。而世尊爲了顯示說法者的特性才拿彩色扇子。因為否則不應該遮蓋成為一切世間莊嚴、達到最上學處和調御的佛陀們的面月輪。為什麼說"賢友優波離，第一波羅夷在哪裡制定"，難道在結集之前它的第一性不適當嗎？不，不是不適當，因為依世尊制定的次第和誦波羅提木叉的次第而成立第一性。因為大多數三藏是依世尊在世時確立的次第而結集，特別是律藏和論藏應當如此理解。"在什麼事上"和"在淫慾法"是處所義的處格。爲了顯示與由"在哪裡制定"等所顯示的一起包含其餘的，所以說"也問事"等。

Saṅgītikārakavacanasammissaṃ vā nu kho, suddhaṃ vā buddhavacananti āsaṅkāpariharaṇatthaṃ, yathāsaṅgītasseva pamāṇabhāvaṃ dassanatthañca pucchaṃ samuddharitvā vissajjento 『『kiṃ panetthā』』tiādimāha. Ettha paṭhamapārājiketi etissaṃ tathāsaṅgītāya paṭhamapārājikapāḷiyaṃ. Tenevāha 『『na hi tathāgatā ekabyañjanampi niratthakaṃ vadantī』』ti. Apanetabbanti atirekabhāvena niratthakatāya, vitathabhāvena vā ayuttatāya chaḍḍetabbavacanaṃ. Pakkhipitabbanti asampuṇṇatāya upanetabbavacanaṃ. Kasmāti āha 『『na hī』』tiādi. Sāvakānaṃ pana devatānaṃ vā bhāsiteti bhagavato pucchāthomanādivasena bhāsitaṃ sandhāyāha. Sabbatthāpīti bhagavato sāvakānaṃ devatānañca bhāsitepi. Taṃ pana pakkhipanaṃ sambandhavacanamattasseva, na sabhāvāyuttiyā atthassāti dasseti 『『kiṃ pana ta』』ntiādinā sambandhavacanamattanti pubbāparasambandhavacanameva. Idaṃ paṭhamapārājikanti vavatthapetvā ṭhapesuṃ imināva vācanāmaggena uggahaṇadhāraṇādikiccanipphādanatthaṃ, tadatthameva ca gaṇasajjhāyamakaṃsu 『『tena…pe… viharatī』』ti. Sajjhāyārambhakāleyeva pathavī akampitthāti vadanti, tadidaṃ pana pathavīkampanaṃ therānaṃ dhammasajjhāyānubhāvenāti ñāpetuṃ 『『sādhukāraṃ dadamānā viyā』』ti vuttaṃ. Udakapariyantanti pathavīsandhārakaudakapariyantaṃ. Tasmiñhi caliteyeva sāpi calati, etena ca padesapathavīkampanaṃ nivatteti.

Kiñcāpi pāḷiyaṃ gaṇanā natthi, saṅgītimāropitāni pana ettakānevāti dīpetuṃ 『『pañcasattati sikkhāpadānī』』ti vuttaṃ 『『purimanayenevā』』ti etena sādhukāraṃ dadamānā viyāti atthamāha. Na kevalaṃ sikkhāpadakaṇḍavibhaṅganiyameneva, atha kho pamāṇaniyamenāpīti dassetuṃ 『『catusaṭṭhibhāṇavārā』』ti vuttaṃ. Ettha ca bhāṇavāroti –

『『Aṭṭhakkharā ekapadaṃ, ekagāthā catuppadaṃ;

Gāthā cekā mato gantho, gantho bāttiṃsatakkharo.

Bāttiṃsakkharaganthānaṃ, paññāsadvisataṃ pana;

Bhāṇavāro mato eko, svaṭṭhakkharasahassako』』ti.

Evaṃ aṭṭhakkharasahassaparimāṇo pāṭho vuccati. Bhaṇitabbo vāro yassāti hi bhāṇavāro, ekena sajjhāyanamaggena kathetabbavāroti attho. Khandhakanti mahāvaggacūḷavaggaṃ. Khandhānaṃ samūhato, pakāsanato vā khandhakoti hi vuccati, khandhāti cettha pabbajjūpasampadādivinayakammasaṅkhātā, cārittavārittasikkhāpadasaṅkhātā ca paññattiyo adhippetā. Pabbajjādīni hi bhagavatā paññattattā paññattiyoti vuccanti. Paññattiyañca khandhasaddo dissati 『『dārukkhandho, (a. ni. 6.41) aggikkhandho (a. ni. 7.72), udakakkhandho』』tiādīsu (a. ni. 5.45; 6.37) viya. Apica bhāgarāsaṭṭhatāpi yujjatiyeva tāsaṃ paññattīnaṃ bhāgato, rāsito ca vibhattattā, taṃ pana vinayapiṭakaṃ bhāṇakehi rakkhitaṃ gopitaṃ saṅgahāruḷhanayeneva cirakālaṃ anassamānaṃ hutvā patiṭṭhahissatīti āyasmantaṃ upālittheraṃ paṭicchāpesuṃ 『『āvuso imaṃ tuyhaṃ nissitake vācehī』』ti.

Dhammaṃ saṅgāyitukāmoti suttantābhidhammasaṅgītiṃ kattukāmo 『『dhammo ca vinayo ca desito paññatto』』tiādīsu (dī. ni.

我來 幫你直譯這段巴利文： 是否混雜著結集者的話，還是純粹的佛語呢？爲了排除這種疑慮，以及爲了顯示如結集的就是準則，所以提出問題並解答說"在這裡什麼"等。"在這第一波羅夷"是在那如此結集的第一波羅夷文中。因此說"如來們不說任何一個沒有意義的文字"。"應當除去"是因為多餘而無意義，或因為虛假而不適當應當捨棄的話。"應當加入"是因為不完整而應當增加的話。為什麼？說"因為不"等。"但是聲聞或天人所說"是指關於對世尊的問詢、讚歎等所說。"在一切處"是在世尊、聲聞和天人所說中也是。但那加入只是連線的話語，不是本性不適當的意義，所以以"什麼是那"等顯示只是連線的話語就是前後連線的話語。"這第一波羅夷"他們確定安立就是以這個誦讀方式爲了完成受持、憶持等工作，爲了那個目的而作群體誦讀"當時...住在"。說在開始誦讀時大地震動，但這大地震動是爲了讓知道是通過長老們法的誦讀的威力，所以說"好像給予讚歎"。"至水邊際"是至支撐大地的水的邊際。因為當那個動搖時它也動搖，以此排除區域性大地震動。 雖然在聖典中沒有數目，但爲了顯示被結集安立的就只有這麼多，所以說"七十五學處"。以"就如前方式"說明意思是好像給予讚歎。爲了顯示不僅是以學處篇分別的確定，而且也是以數量的確定，所以說"六十四誦分"。這裡"誦分"是： "八字為一句，四句為一偈； 一偈為一文，文為三十二字。 三十二字文，二百五十個； 稱為一誦分，即八千字數。" 如此稱呼八千字量的誦讀。因為應當誦讀的部分稱為誦分，意思是以一個誦讀方式應當說的部分。"犍度"是大品和小品。因為從蘊的集合，或從顯示而稱為犍度，這裡蘊是指稱為出家、具足戒等律業，和稱為應作、不應作學處的制定。因為出家等因為被世尊制定而稱為制定。而在制定中可見蘊字，如"木蘊、火蘊、水蘊"等。而且那些制定因為從部分和堆積而分別，所以部分堆積的意義也適合，但那個律藏被誦者們守護、保護，將以結集上升的方式長時不壞而住立，所以使具壽優波離長老接受說"賢友，你教導你的依止者們這個"。 "想要結集法"是想要作經藏、論藏的結集，如在"法和律已說已制定"等中；

2.216) viya pārisesanayena dhammasaddassa suttantābhidhammesveva pavattanato. Ayamattho upari āvi bhavissati.

Saṅghaṃ ñāpesīti ettha heṭṭhā vuttanayena attho veditabbo. Kataraṃ āvuso piṭakanti vinayāvasesesu dvīsu piṭakesu kataraṃ piṭakaṃ. Vinayābhidhammānampi khuddakasaṅgītipariyāpannattā tamantarena vuttaṃ 『『suttantapiṭake catasso saṅgītiyo』』ti. Saṅgītiyoti ca saṅgāyanakāle dīghādivasena visuṃ visuṃ niyametvā saṅgayhamānattā nikāyāva vuccanti. Tenāha 『『dīghasaṅgīti』』ntiādi. Suttāneva sampiṇḍetvā vaggakaraṇavasena tayo vaggā, nāññānīti dassetuṃ 『『catuttiṃsa suttāni tayo vaggā』』ti vuttaṃ. Tasmā catuttisaṃ suttāni tayo vaggā honti, suttāni vā catuttiṃsa, tesaṃ vaggakaraṇavasena tayo vaggā, tesu tīsu vaggesūti yojetabbaṃ. 『『Brahmajālasuttaṃ nāma atthi, taṃ paṭhamaṃ saṅgāyāmā』』ti vutte kasmāti codanāsambhavato 『『tividhasīlālaṅkata』』ntiādimāha. Hetugabbhāni hi etāni. Cūḷamajjhimamahāsīlavasena tividhassāpi sīlassa pakāsanattā tena alaṅkataṃ vibhūsitaṃ tathā nānāvidhe micchājīvabhūte kuhanalapanādayo viddhaṃsetīti nānāvidhamicchājīvakuhanalapanādividdhaṃsanaṃ. Tattha kuhanāti kuhāyanā, paccayapaṭisevanasāmantajappanairiyāpathasannissitasaṅkhātena tividhena vatthunā vimhāpanāti attho. Lapanāti vihāraṃ āgate manusse disvā 『『kimatthāya bhonto āgatā, kiṃ bhikkhū nimantetuṃ. Yadi evaṃ gacchatha, ahaṃ pacchato bhikkhū gahetvā āgacchāmī』』ti evamādinā bhāsanā. Ādisaddena pupphadānādayo, nemittikatādayo ca saṅgaṇhāti. Apicettha micchājīvasaddena kuhanalapanāhi sesaṃ anesanaṃ gaṇhāti. Ādisaddena pana tadavasesaṃ mahicchatādikaṃ dussilyanti daṭṭhabbaṃ. Dvāsaṭṭhi diṭṭhiyo eva paliveṭhanaṭṭhena jālasarikkhatāya jālaṃ, tassa viniveṭhanaṃ apaliveṭhakaraṇaṃ tathā.

我來幫你直譯這段巴利文： 2.216. 如此因為法詞以排除方式只在經藏、論藏中運用。這個意思在後面將會明顯。 "告知僧團"這裡應當依上述方式理解意思。"賢友，哪個藏"是在除律藏的兩個藏中哪個藏。因為律和論也包含在小部結集中，所以除去那個而說"在經藏中有四種結集"。"結集"是因為在結集時依長部等分別確定而結集，所以就是稱為部。因此說"長部結集"等。爲了顯示只是把經集合而作品的方式為三品，不是其他，所以說"三十四經三品"。所以三十四經成為三品，或者三十四經，以它們作品的方式為三品，應當連線為在那三品中。當說"有名為梵網經，我們先結集它"時，因為可能有為什麼的質疑，所以說"以三種戒莊嚴"等。因為這些含有原因。因為顯示以小、中、大戒方式的三種戒，所以以它裝飾莊嚴；同樣，因為破壞各種邪命性質的欺詐、諂媚等，所以是破壞各種邪命欺詐諂媚等。其中"欺詐"是欺騙，意思是以稱為資具使用、近談、威儀依止的三種事而令驚歎。"諂媚"是見到來到寺院的人們后說"諸位為什麼來？是來邀請比丘嗎？如果這樣請去，我後面帶比丘們來"等這樣的說話。以"等"字包含供花等和暗示等。而且這裡以邪命詞包含欺詐諂媚之外的不正當尋求。但應當理解以"等"字是其餘的大欲等惡戒。六十二見因為纏繞義而如網的相似性為網，它的解開是作不纏繞如此。

Antarā ca bhante rājagahaṃ antarā ca nāḷandanti ettha antarāsaddo vivare 『『apicāyaṃ bhikkhave tapodādvinnaṃ mahānirayānaṃ antarikāya āgacchatī』』tiādīsu (pārā. 231) viya. Tasmā rājagahassa ca nāḷandassa ca vivareti attho daṭṭhabbo. Antarāsaddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ṭhānesu akkharacintakā 『『antarā gāmañca nadiñca yātī』』ti evaṃ ekameva antarāsaddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti. Ayojiyamāne hi upayogavacanaṃ na pāpuṇāti sāmivacanassa pasaṅge antarāsaddayogena upayogavacanassa icchitattā. Tattha rañño kīḷanatthaṃ paṭibhānacittavicitraagāramakaṃsu, taṃ 『『rājāgāraka』』nti vuccati, tasmiṃ. Ambalaṭṭhikāti rañño uyyānaṃ. Tassa kira dvārasamīpe taruṇo ambarukkho atthi, taṃ 『『ambalaṭṭhikā』』ti vadanti, tassa samīpe pavattattā uyyānampi 『『ambalaṭṭhikā』』 tveva saṅkhyaṃ gataṃ yathā 『『varuṇanagara』』nti, tasmā ambalaṭṭhikāyaṃ nāma uyyāne rājāgāraketi attho. Aviññāyamānassa hi viññāpanatthaṃ etaṃ ādhāradvayaṃ vuttaṃ rājāgārametassāti vā rājāgārakaṃ, uyyānaṃ, rājāgāravati ambalaṭṭhikāyaṃ nāma uyyāneti attho. Bhinnaliṅgampi hi visesanapadamatthī』』ti keci vadanti, evaṃ sati rājāgāraṃ ādhāro na siyā. 『『Rājāgāraketi evaṃnāmake uyyāne abhiramanārahaṃ kira rājāgārampi. Tattha, yassa vasenetaṃ evaṃ nāmaṃ labhatī』』ti (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vajirabuddhitthero. Evaṃ sati 『『ambalaṭṭhikāya』』nti āsannataruṇambarukkhena visesetvā 『『rājāgārake』』ti uyyānameva nāmavasena vuttanti attho āpajjati, tathā ca vuttadosova siyā. Suppiyañca paribbājakanti suppiyaṃ nāma sañcayassa antevāsiṃ channaparibbājakañca. Brahmadattañca māṇavanti ettha taruṇo 『『māṇavo』』ti vutto 『『ambaṭṭho māṇavo, aṅgako māṇavo』』tiādīsu (dī. ni. 1.259, 211) viya, tasmā brahmadattaṃ nāma taruṇapurisañca ārabbhāti attho. Vaṇṇāvaṇṇeti pasaṃsāya ceva garahāya ca. Atha vā guṇo vaṇṇo, aguṇo avaṇṇo, tesaṃ bhāsanaṃ uttarapadalopena tathā vuttaṃ yathā 『『rūpabhavo rūpa』』nti.

『『Tato para』』ntiādimhi ayaṃ vacanakkamo – sāmaññaphalaṃ panāvuso ānanda kattha bhāsitanti? Rājagahe bhante jīvakambavaneti. Kena saddhinti? Ajātasattunā vedehiputtena saddhinti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ sāmaññaphalassa nidānampi pucchi, puggalampi pucchīti. Ettha hi 『『kaṃ ārabbhā』』ti avatvā 『『kena saddhi』』nti vattabbaṃ. Kasmāti ce? Na bhagavatā eva etaṃ suttaṃ bhāsitaṃ, raññāpi 『『yathā nu kho imāni puthusippāyatanānī』』tiādinā (dī. ni.

我來幫你直譯這段巴利文： "大德,王舍城(即現在印度比哈爾邦首府巴特那附近)與那爛陀之間"這裡"之間"詞是在空隙中,如"比丘們,這個熱水池是從兩個大地獄之間來"等中一樣。因此應當理解為王舍城和那爛陀的空隙中的意思。但因為與"之間"詞結合而作受格語。在這樣的地方,字母學者們只用一個"之間"詞如"在村子和河之間行走",它也要和第二詞連線。因為不連線時不能得到受格,因為在屬格的場合因與"之間"詞結合而需要受格。在那裡他們為王的遊玩建造了裝飾有藝術繪畫的房屋,那稱為"王舍",在那裡。"庵婆園"是王的園林。據說在它的門口附近有年輕的芒果樹,稱它為"庵婆園",因為園林也在它附近進行而稱為"庵婆園",如"瓦盧那城"一樣,所以意思是在名為庵婆園的園林中的王舍。因為爲了使不知道的人知道而說這兩個處所,或者有王舍的是王舍,即園林,意思是在有王舍的名為庵婆園的園林。有些人說即使性別不同的限定詞也存在,如此的話王舍就不是處所了。瓦即羅布提長老說:"在王舍即在這樣名字的園林中有適合王享樂的王舍,在那裡,以它而得到這樣的名字"。如此的話,"庵婆園"是以附近年輕芒果樹而特指,"王舍"是以名字而說園林的意思成立,那樣就會有上說的過失。"遊方者蘇比耶"是名為蘇比耶的散阇耶的弟子隱藏的遊方者。"青年梵授"這裡年輕人稱為"青年",如"安拔陀青年、安伽卡青年"等中一樣,所以意思是關於名為梵授的年輕人。"讚歎與誹謗"是稱讚和責備。或者說功德是讚歎,過失是誹謗,它們的說就以省略后詞而如此說,如"色有稱為色"。 在"此後"等中這是說話的次序 - "賢友阿難,《沙門果》在哪裡說？""大德,在王舍城的耆婆庵婆林。""與誰一起？""與韋提希子阿阇世王一起。"然後具壽大迦葉問具壽阿難《沙門果》的因緣也問人。因為這裡不說"關於誰"而應當說"與誰一起"。為什麼呢？這部經不只是世尊說的,國王也以"如何這些眾多工巧處"等;

1.163) kiñci kiñci vuttamatthi, tasmā evameva vattabbanti. Imināva nayena sabbattha 『『kaṃ ārabbhā』』ti vā 『『kena saddhi』』nti vā yathārahaṃ vatvā saṅgītimakāsīti daṭṭhabbaṃ. Tantinti suttavaggasamudāyavasena vavatthitaṃ pāḷiṃ. Evañca katvā 『『tivaggasaṅgahaṃ catuttiṃsasuttapaṭimaṇḍita』』nti vacanaṃ upapannaṃ hoti. Pariharathāti uggahaṇavācanādivasena dhāretha. Tato anantaraṃ saṅgāyitvāti sambandho.

『『Dhammasaṅgaho cā』』tiādinā samāso. Evaṃ saṃvaṇṇitaṃ porāṇakehīti attho. Etena 『『mahādhammahadayena, mahādhātukathāya vā saddhiṃ sattappakaraṇaṃ abhidhammapiṭakaṃ nāmā』』ti vuttaṃ vitaṇḍavādimataṃ paṭikkhipitvā 『『kathāvatthunāva saddhi』』nti vuttaṃ samānavādimataṃ dasseti. Saṇhañāṇassa, saṇhañāṇavantānaṃ vā visayabhāvato sukhumañāṇagocaraṃ.

Cūḷaniddesamahāniddesavasena duvidhopi niddeso. Jātakādike khuddakanikāyapariyāpanne, yebhuyyena ca dhammaniddesabhūte tādise abhidhammapiṭakeva saṅgaṇhituṃ yuttaṃ, na pana dīghanikāyādippakāre suttantapiṭake, nāpi paññattiniddesabhūte vinayapiṭaketi dīghabhāṇakā jātakādīnaṃ abhidhammapiṭake saṅgahaṃ vadanti. Cariyāpiṭakabuddhavaṃsānañcettha aggahaṇaṃ jātakagatikattā, nettipeṭakopadesādīnañca niddesapaṭisambhidāmaggagatikattā. Majjhimabhāṇakā pana aṭṭhuppattivasena desitānaṃ jātakādīnaṃ yathānulomadesanābhāvato tādise suttantapiṭake saṅgaho yutto, na pana sabhāvadhammaniddesabhūte yathādhammasāsane abhidhammapiṭake, nāpi paññattiniddesabhūte yathāparādhasāsane vinayapiṭaketi jātakādīnaṃ suttantapiṭakapariyāpannataṃ vadanti. Yuttamettha vicāretvā gahetabbaṃ.

Evaṃ nimittapayojanakāladesakārakakaraṇappakārehi paṭhamaṃ saṅgītiṃ dassetvā idāni tattha vavatthāpitesu dhammavinayesu nānappakārakosallatthaṃ ekavidhādibhedaṃ dassetuṃ 『『evameta』』ntiādimāha. Tattha 『『eva』』nti iminā etasaddena parāmasitabbaṃ yathāvuttasaṅgītippakāraṃ nidasseti. 『『Yañhī』』tiādi vitthāro. Anuttaraṃ sammāsambodhinti anāvaraṇañāṇapadaṭṭhānaṃ maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ. Etthantareti abhisambujjhanassa, parinibbāyanassa ca vivare. Tadetaṃ pañcacattālīsa vassānīti kālavasena niyameti. Paccavekkhantena vāti udānādivasena pavattadhammaṃ sandhāyāha. Yaṃ vacanaṃ vuttaṃ, sabbaṃ tanti sambandho. Kiṃ panetanti āha 『『vimuttirasamevā』』ti, na tadaññarasanti vuttaṃ hoti. Vimuccitthāti vimutti, rasitabbaṃ assādetabbanti rasaṃ, vimuttisaṅkhātaṃ rasametassāti vimuttirasaṃ, arahattaphalassādanti attho. Ayaṃ ācariyasāriputtattherassa mati (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā). Ācariyadhammapālatthero pana taṃ kecivādaṃ katvā imamatthamāha 『『vimuccati vimuccitthāti vimutti, yathārahaṃ maggo phalañca. Rasanti guṇo, sampattikiccaṃ vā , vuttanayena samāso. Vimuttānisaṃsaṃ, vimuttisampattikaṃ vā maggaphalanipphādanato, vimuttikiccaṃ vā kilesānamaccantavimuttisampādanatoti attho』』ti (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā). Aṅguttaraṭṭhakathāyaṃ pana 『『attharasassādīsu attharaso nāma cattāri sāmaññaphalāni, dhammaraso nāma cattāro maggā, vimuttiraso nāma amatanibbāna』』nti (a. ni. aṭṭha. 1.

我來幫你直譯這段巴利文： 1.163. 說了一些,所以應當如此說。應當理解以此方式在一切處說"關於誰"或"與誰一起"而適當地作了結集。"典籍"是以經品集合而確立的聖典。如此而作"以三品攝入裝飾三十四經"的說話是適當的。"守護"是依受持、誦讀等而持守。"然後結集"是連線。 "法的攝集等"是複合詞。意思是被古人如此註釋。以此顯示排除持詭辯論者的見解說"與大法心或大界論一起七論是名為論藏",而顯示持相同論者的見解說"與論事一起"。因為是細膩智,或具細膩智者的境界所以是細智行境。 尼提舍依小尼提舍和大尼提舍而有兩種。長部誦者說本生等小部所攝、大多是法的說明性質的那樣的應當攝入在論藏,而不在如長部等種類的經藏,也不在成為制定說明的律藏中,攝入本生等於論藏。這裡不取《行藏》和《佛種姓》是因為屬本生類,不取《導論》和《指示》等是因為屬《尼提舍》和《無礙解道》類。但中部誦者說因為依緣起而說的本生等沒有如次第說法的性質所以適合攝入在那樣的經藏,而不在如法教成為自性法說明的論藏,也不在如罪教成為制定說明的律藏中,說本生等是經藏所攝。應當在這裡思擇而取適當的。 如此以相、目的、時、處、作者、工具、方式顯示第一次結集后,現在爲了在那裡確立的法和律中的種種善巧而顯示一種等分別,所以說"如此這"等。其中以"如此"這個"這"字指示如前所說的結集方式。"因為什麼"等是詳說。"無上正等覺"是無礙智為足處的道智,和道智為足處的無礙智。"在這之間"是在證覺和般涅槃的空隙。"這是四十五年"以時間而限定。"或觀察時"是指關於依優陀那等而轉起的法而說。所說的話,一切都是連線。什麼是這個呢？說"只是解脫味",說的是沒有其他味。"解脫"是已解脫,"味"是應當品嚐應當享受,有稱為解脫的味是解脫味,意思是阿羅漢果的享受。這是阿阇黎舍利弗長老的見解。但阿阇黎達摩波羅長老作為某些人的說法而說此義:"解脫是解脫、已解脫,即適當的道和果。味是功德,或成就作用,如說方式的複合詞。由於完成道果所以是解脫的利益,或解脫的成就,或由於成就煩惱的究竟解脫所以是解脫的作用"。但在增支部註釋中說:"在義味等中義味是名為四沙門果,法味是名為四道,解脫味是名為不死涅槃";

1.335) vuttaṃ.

Kiñcāpi avisesena sabbampi buddhavacanaṃ kilesavinayanena vinayo, yathānusiṭṭhaṃ paṭipajjamāne apāyapatanādito dhāraṇena dhammo ca hoti, tathāpi idhādhippeteyeva dhammavinaye vatticchāvasena sarūpato niddhāretuṃ 『『tattha vinayapiṭaka』』ntiādimāha. Avasesaṃ buddhavacanaṃ dhammo khandhādivasena sabhāvadhammadesanābāhullato. Atha vā yadipi vinayo ca dhammoyeva pariyattiyādibhāvato, tathāpi vinayasaddasannidhāne bhinnādhikaraṇabhāvena payutto dhammasaddo vinayatanti viparītaṃ tantimeva dīpeti yathā 『『puññañāṇasambhārā, gobalībadda』』nti. Payogavasena taṃ dassentena 『『tenevāhā』』tiādi vuttaṃ. Yena vinaya…pe… dhammo, teneva tesaṃ tathābhāvaṃ saṅgītikkhandhake (cūḷava. 347) āhāti attho.

『『Anekajātisaṃsāra』』nti ayaṃ gāthā bhagavatā attano sabbaññutaññāṇapadaṭṭhānaṃ arahattappattiṃ paccavekkhantena ekūnavīsatimassa paccavekkhaṇañāṇassa anantaraṃ bhāsitā, tasmā 『『paṭhamabuddhavacana』』nti vuttā. Idaṃ kira sabbabuddhehi avijahitaṃ udānaṃ. Ayamassa saṅkhepattho – ahaṃ imassa attabhāvasaṅkhātassa gehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena taṃ daṭṭhuṃ sakkā, tassa bodhiñāṇassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ anekajātisatasahassasaṅkhyaṃ saṃsāravaṭṭaṃ anibbisaṃ anibbisanto taṃ ñāṇaṃ avindanto alabhantoyeva sandhāvissaṃ saṃsariṃ. Yasmā jarābyādhimaraṇamissatāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati, tasmā taṃ gavesanto sandhāvissanti attho. Idāni bho attabhāvasaṅkhātassa gehassa kāraka taṇhāvaḍḍhaki tvaṃ mayā sabbaññutaññāṇaṃ paṭivijjhantena diṭṭho asi. Puna imaṃ attabhāvasaṅkhātaṃ mama gehaṃ na kāhasi na karissasi. Tava sabbā avasesakilesa phāsukā mayā bhaggā bhañjitā . Imassa tayā katassa attabhāvasaṅkhātassa gehassa kūṭaṃ avijjāsaṅkhātaṃ kaṇṇikamaṇḍalaṃ visaṅkhataṃ viddhaṃsitaṃ. Idāni mama cittaṃ visaṅkhāraṃ nibbānaṃ ārammaṇakaraṇavasena gataṃ anupaviṭṭhaṃ. Ahañca taṇhānaṃ khaya saṅkhātaṃ arahattamaggaṃ, arahattaphalaṃ vā ajjhagā adhigato pattosmīti. Gaṇṭhipadesu pana visaṅkhāragataṃ cittameva taṇhānaṃ khayasaṅkhātaṃ arahattamaggaṃ, arahattaphalaṃ vā ajjhagā adhigatanti attho vutto.

『『Sandhāvissa』』nti ettha ca 『『gāthāyamatītatthe imissa』』nti neruttikā. 『『Taṃkālavacanicchāyamatītepi bhavissantī』』ti keci. Punappunanti abhiṇhatthe nipāto. Pātabbā rakkhitabbāti phāsu pa-kārassa pha-kāraṃ katvā, phusitabbāti vā phāsu, sāyeva phāsukā. Ajjhagāti ca 『『ajjataniyamāttamiṃ vā aṃ vā』』ti vadanti. Yadi pana cittameva kattā, tadā parokkhāyeva. Antojappanavasena kira bhagavā 『『anekajātisaṃsāra』』nti gāthādvayamāha, tasmā esā manasā pavattitadhammānamādi. 『『Yadā have pātubhavanti dhammā』』ti ayaṃ pana vācāya pavattitadhammānanti vadanti.

我來幫你直譯這段巴利文： 1.335. 雖然一般來說一切佛語以滅除煩惱而是律,以如教導而行者從墮惡道等而護持是法,但在這裡爲了想顯示所意指的法和律的自性,所以說"其中律藏"等。其餘佛語是法因為多以蘊等方式說自性法。或者雖然律也是法因為是教理等,但在律詞旁邊以不同所依而用的法詞只顯示與律相反的教理,如"福智資糧、牛力"。爲了顯示它的用例而說"因此說"等。意思是因為律...等...法,所以在結集犍度中說它們的那個性質。 "經歷多生輪迴"這偈是世尊在觀察自己一切知智為足處的阿羅漢證得時,在第十九觀察智之後說的,所以稱為"初佛語"。據說這是一切佛不離的優陀那。這是它的略義 - 我尋找這稱為自體的屋的作者渴愛木匠,因為以那個能見它的菩提智為目的而在燃燈佛足下作決意,這麼長時間經歷多生輪迴、經歷數十萬生的輪迴不斷地尋求而未得到那智而流轉。因為以老病死雜染的生是一再趣向的苦,而在未見那個時它不停止,所以尋找它而流轉的意思。現在啊稱為自體的屋的作者渴愛木匠,你被證得一切知智的我見到了。你不會再造這稱為我的自體的屋。你所有剩餘的煩惱椽已被我破壞。這你所造的稱為自體的屋的頂稱為無明的圓木已被破壞。現在我心已經以作為所緣的方式去到無為、涅槃。而我已證得稱為滅盡渴愛的阿羅漢道,或阿羅漢果。但在詞義書中說意思是心已去到無為就是已證得稱為滅盡渴愛的阿羅漢道,或阿羅漢果。 在"流轉"這裡詞源學家說"在偈中是過去義"。有些人說"在時間說話欲求中即使過去也用未來"。"一再"是在頻繁義中的不變詞。"椽"是應當落、應當護持,作pa音為pha音,或者說應當觸是phāsu,它就是phāsukā。說"證得"是"現在詞尾為mī或ṃ"。但如果心是作者,那就只是不親見。據說世尊以內心默唸而說"經歷多生輪迴"兩偈,所以這是意行法的開始。但說"當實法顯現時"這是語行法。

Kecīti khandhakabhāṇakā. Paṭhamaṃ vutto pana dhammapadabhāṇakānaṃ vādo. Yadā…pe… dhammāti ettha nidassanattho, ādyattho ca iti-saddo luttaniddiṭṭho. Nidassanena hi mariyādavacanena vinā padatthavipallāsakārināva attho paripuṇṇo na hoti. Tattha ādyatthameva iti-saddaṃ gahetvā iti-saddo ādiattho, 『『tena ātāpino…pe… sahetudhamma』ntiādigāthāttayaṃ saṅgaṇhātī』』ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyasāriputtattherena vuttaṃ. Khandhaketi mahāvagge. Udānagāthanti jātiyā ekavacanaṃ, tatthāpi vā paṭhamagāthameva gahetvā vuttanti veditabbaṃ.

Ettha ca khandhakabhāṇakā evaṃ vadanti 『『dhammapadabhāṇakānaṃ gāthā manasāva desitattā tadā mahato janassa upakārāya nāhosi, amhākaṃ pana gāthā vacībhedaṃ katvā desitattā tadā suṇantānaṃ devabrahmānaṃ upakārāya ahosi, tasmā idameva paṭhamabuddhavacana』』nti. Dhammapadabhāṇakā pana 『『desanāya janassa upakārānupakārabhāvo paṭhamabhāve lakkhaṇaṃ na hoti, bhagavatā manasā paṭhamaṃ desitattā idameva paṭhamabuddhavacana』』nti vadanti . Tasmā ubhayampi ubhayathā yujjatīti veditabbaṃ. Nanu ca yadi 『『anekajātisaṃsāra』』nti gāthā manasāva desitā, atha kasmā dhammapadaṭṭhakathāyaṃ 『『anekajātisaṃsāra』nti imaṃ dhammadesanaṃ satthā bodhirukkhamūle nisinno udānavasena udānetvā aparabhāge ānandattherena puṭṭho kathesī』』ti (dha. pa. aṭṭha. 2.152 udānavatthu) vuttanti? Atthavasena tathāyeva gahetabbattā. Tatthāpi hi manasā udānetvāti atthoyeva gahetabbo. Desanā viya hi udānampi manasā udānaṃ, vacasā udānanti dvidhā viññāyati. Yadi cāyaṃ vacasā udānaṃ siyā, udānapāḷiyamāruḷhā bhaveyya , tasmā udānapāḷiyamanāruḷhabhāvoyeva vacasā anudānetvā manasā udānabhāve kāraṇanti daṭṭhabbaṃ. 『『Pāṭipadadivase』』ti idaṃ 『『sabbaññubhāvappattassā』』ti etena na sambajjhitabbaṃ, 『『paccavekkhantassa uppannā』』ti etena pana sambajjhitabbaṃ. Visākhapuṇṇamāyameva hi bhagavā paccūsasamaye sabbaññutaṃ patto. Lokiyasamaye pana evampi sambajjhanaṃ bhavati, tathāpi nesa sāsanasamayoti na gahetabbaṃ. Somanassameva somanassamayaṃ yathā 『『dānamayaṃ, sīlamaya』』nti, (dī. ni. 3.305; itivu. 60; netti. 34) taṃsampayuttañāṇenāti attho. Somanassena vā sahajātādisattiyā pakataṃ, tādisena ñāṇenātipi vaṭṭati.

Handāti codanatthe nipāto. Iṅgha sampādethāti hi codeti. Āmantayāmīti paṭivedayāmi, bodhemīti attho. Voti pana 『『āmantayāmī』』ti etassa kammapadaṃ. 『『Āmantanatthe dutiyāyeva, na catutthī』』ti hi vatvā tamevudāharanti akkharacintakā. Vayadhammāti aniccalakkhaṇamukhena saṅkhārānaṃ dukkhānattalakkhaṇampi vibhāveti 『『yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā』』ti (saṃ. ni. 2.15, 45, 76, 77; 2.3.1, 4; paṭi. ma.

我來 助你直譯這段巴利文： "有些人"是指犍度誦者。但先說的是法句誦者的說法。"當...等...法"這裡"iti"詞略說而有譬喻義和初始義。因為沒有以譬喻而說界限,只作詞義倒轉的意思是不完全的。其中只取初始義的"iti"詞,阿阇黎舍利弗長老說"iti詞是初始義,所以攝入'因此熱心...等...有因法'等三偈"。"在犍度"是在大品。"優陀那偈"是依生是單數,或者應知是隻取其中第一偈而說。 這裡犍度誦者這樣說:"法句誦者的偈因為只以意而說所以那時對大眾沒有利益,但我們的偈因為以語言表達而說所以那時對聽聞的天神梵天有利益,所以這才是初佛語"。但法句誦者說:"說法對眾生有利益無利益不是初始的相,因為世尊最初以意說所以這才是初佛語"。所以應知兩者都以兩種方式適合。然而如果"經歷多生輪迴"偈只是以意說,那為什麼在法句註釋中說"世尊坐在菩提樹下以優陀那方式說出'經歷多生輪迴'這法教,後來被阿難長老問而說"呢？因為應當依義理而如此理解。因為在那裡也應只取"以意說優陀那"的意思。因為優陀那如說法也分為以意的優陀那、以語的優陀那兩種而被了知。如果這是以語的優陀那,就會升起在優陀那聖典中,所以應見未升起在優陀那聖典就是未以語說優陀那而以意優陀那的原因。"初日"這不應與"成為一切知者"連線,而應與"觀察時生起"連線。因為世尊在毗舍佉月圓日破曉時才成為一切知。但在世間時有如此連線,但這不是教法時所以不應取。"喜俱"即喜俱如"施俱、戒俱",意思是與那相應的智。或者也可以是以喜俱生等力而作成,以那樣的智。 "來"是在鼓勵義的不變詞。因為鼓勵說"來吧成就"。"我告誡"是我通告,意思是我使覺悟。而"你們"是"我告誡"的業處。因為字母學家說"告誡義只用第二格,不用第四格"而舉它為例。"諸行法"以無常相門而顯示諸行的苦無我相,因為"無常即是苦,苦即是無我"。

2.10) vacanato. Lakkhaṇattayavibhāvananayeneva ca tadārammaṇaṃ vipassanaṃ dassento sabbatitthiyānaṃ avisayabhūtaṃ buddhāveṇikaṃ catusaccakammaṭṭhānādhiṭṭhānaṃ aviparītaṃ nibbānagāminipaṭipadaṃ pakāsetīti daṭṭhabbaṃ. Idāni tattha sammāpaṭipattiyaṃ niyojeti 『『appamādena sampādethā』』ti, tāya catusaccakammaṭṭhānādhiṭṭhānāya aviparītanibbānagāminipaṭipadāya appamādena sampādethāti attho. Apica 『『vayadhammā saṅkhārā』』ti etena saṅkhepena saṃvejetvā 『『appamādena sampādethā』』ti saṅkhepeneva niravasesaṃ sammāpaṭipattiṃ dasseti . Appamādapadañhi sikkhattayasaṅgahitaṃ kevalaparipuṇṇaṃ sāsanaṃ pariyādiyitvā tiṭṭhati, sikkhattayasaṅgahitāya kevalaparipuṇṇāya sāsanasaṅkhātāya sammāpaṭipattiyā appamādena sampādethāti attho. Ubhinnamantareti dvinnaṃ vacanānamantarāḷe vemajjhe. Ettha hi kālavatā kālopi nidassito tadavinābhāvittāti veditabbo.

Suttantapiṭakanti ettha suttameva suttantaṃ yathā 『『kammantaṃ, vananta』』nti. Saṅgītañca asaṅgītañcāti sabbasarūpamāha. 『『Asaṅgītanti ca saṅgītikkhandhakakathāvatthuppakaraṇādi. Keci pana 『subhasuttaṃ (dī. ni. 1.444) paṭhamasaṅgītiyamasaṅgīta』nti vadanti, taṃ na yujjati. Paṭhamasaṅgītito puretarameva hi āyasmatā ānandattherena jetavane viharantena subhassa māṇavassa bhāsita』』nti (dī. ni. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyadhammapālattherena vuttaṃ. Subhasuttaṃ pana 『『evaṃ me suttaṃ ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavatī』』tiādinā (dī. ni.

我來幫你直譯這段巴利文： 2.10. 以顯示三相的方式而顯示以它為所緣的觀智,應見是宣說一切外道的非境界、佛不共的、以四諦業處為住立的、無顛倒的、趣向涅槃的道路。現在勸導在那裡正確行持說"以不放逸而成就",意思是以不放逸而成就那以四諦業處為住立的無顛倒趣向涅槃的道路。而且以"諸行是壞法"這簡略使生厭離,以"以不放逸而成就"簡略地顯示無餘的正確行持。因為不放逸詞攝入三學的完全圓滿的教法而住立,意思是以不放逸而成就攝入三學的完全圓滿的稱為教法的正確行持。"在兩者之間"是在兩句話的中間。因為這裡應知有時也顯示時間因為不離它。 "經藏"這裡只是經即是經藏,如"業處、林邊"。說"已結集和未結集"是一切自性。阿阇黎法護長老說:"未結集是結集犍度、論事等論書。但有些人說'須婆經在第一次結集未結集',這不適合。因為在第一次結集之前阿難長老住在祇園時對須婆學童說"。但須婆經以"如是我聞。一時阿難尊者住在舍衛城祇園給孤獨園,世尊般涅槃不久"等。<.Assistant>

1.444) āgataṃ. Tattha 『『evaṃ me suta』』ntiādivacanaṃ paṭhamasaṅgītiyaṃ āyasmatā ānandatthereneva vattuṃ yuttarūpaṃ na hoti. Na hi ānandatthero sayameva subhasuttaṃ desetvā 『『evaṃ me suta』』ntiādīni vadati. Evaṃ pana vattabbaṃ siyā 『『ekamidāhaṃ bhante samayaṃ sāvatthiyaṃ viharāmi jetavane anāthapiṇḍikassa ārāme』』tiādi. Tasmā dutiyatatiyasaṅgītikārakehi 『『evaṃ me suta』』ntiādinā subhasuttaṃ saṅgītimāropitaṃ viya dissati. Athācariyadhammapālattherassa evamadhippāyo siyā 『『ānandatthereneva vuttampi subhasuttaṃ paṭhamasaṅgītimāropetvā tantiṃ ṭhapetukāmehi mahākassapattherādīhi aññesu suttesu āgatanayeneva 『evaṃ me suta』ntiādinā tanti ṭhapitā』』ti. Evaṃ sati yujjeyya. Atha vā āyasmā ānando subhasuttaṃ sayaṃ desentopi sāmaññaphalādīsu bhagavatā desitanayeneva desesīti bhagavato sammukhā laddhanaye ṭhatvā desitattā bhagavatā desitaṃ dhammaṃ attani adahanto 『『evaṃ me suta』』ntiādimāhāti evamadhippāyepi sati yujjateva. 『『Anusaṅgītañcā』』tipi pāṭho. Dutiyatatiyasaṅgītīsu puna saṅgītañcāti atthavasena ninnānākaraṇameva. Samodhānetvā vinayapiṭakaṃ nāma veditabbaṃ, sutta…pe… abhidhammapiṭakaṃ nāma veditabbanti yojanā.

Bhikkhubhikkhunīpātimokkhavasena ubhayāni pātimokkhāni. Bhikkhubhikkhunīvibhaṅgavasena dve vibhaṅgā. Mahāvaggacūḷavaggesu āgatā dvāvīsati khandhakā. Paccekaṃ soḷasahi vārehi upalakkhitattā soḷasa parivārāti vuttaṃ. Parivārapāḷiyañhi mahāvibhaṅge soḷasa vārā, bhikkhunīvibhaṅge soḷasa vārā cāti bāttiṃsa vārā āgatā. Potthakesu pana katthaci 『『parivārā』』ti ettakameva dissati, bahūsu pana potthakesu vinayaṭṭhakathāyaṃ, abhidhammaṭṭhakathāyañca 『『soḷasa parivārā』』ti evameva dissamānattā ayampi pāṭho na sakkā paṭibāhitunti tassevattho vutto. 『『Itī』』ti yathāvuttaṃ buddhavacanaṃ nidassetvā 『『ida』』nti taṃ parāmasati. Iti-saddo vā idamatthe, idanti vacanasiliṭṭhatāmattaṃ, iti idanti vā pariyāyadvayaṃ idamattheyeva vattati 『『idānetarahi vijjatī』』tiādīsu viya. Esa nayo īdisesu. Brahmajālādīni catuttiṃsa suttāni saṅgayhanti ettha, etena vā, tesaṃ vā saṅgaho gaṇanā etassāti brahmajālādicatuttiṃsasuttasaṅgaho. Evamitaresupi. Heṭṭhā vuttesu dīghabhāṇakamajjhimabhāṇakānaṃ vādesu majjhimabhāṇakānaññeva vādassa yuttatarattā khuddakapāṭhādayopi suttantapiṭakeyeva saṅgahetvā dassento 『『khuddaka…pe… suttantapiṭakaṃ nāmā』』ti āha. Tattha 『『suṇātha bhāvitattānaṃ, gāthā atthūpanāyikāti (theragā. nidānagāthā) vuttattā 『『theragāthā therīgāthā』』ti ca pāṭho yutto.

我來幫你直譯這段巴利文： 1.444. 在那裡"如是我聞"等語在第一次結集中由阿難長老說似乎不適當。因為阿難長老自己說須婆經不會說"如是我聞"等。而應當這樣說:"大德,這一時我住在舍衛城祇園給孤獨園"等。所以似乎是第二、第三結集的作者以"如是我聞"等而結集須婆經。或者阿阇黎法護長老的意思可能是"雖是阿難長老所說的須婆經,但大迦葉長老等想要結集第一次結集確立典籍者,以在其他經中所來的方式以'如是我聞'等而確立典籍"。如此則適合。或者具壽阿難自己說須婆經時也以世尊在沙門果等中所說的方式而說,因為依止從世尊面前所得的方式而說,不認為世尊所說的法在自己而說"如是我聞"等,有這樣的意思也適合。也讀作"重結集和"。在第二、第三結集再結集,依義理沒有差別。連線為應當知道名為律藏,應當知道名為經...等...論藏。 依比丘比丘尼波羅提木叉而有兩種波羅提木叉。依比丘比丘尼分別而有兩分別。在大品、小品中所來的二十二犍度。因為各別以十六章而標記所以說十六附隨。因為在附隨聖典中在大分別有十六章,在比丘尼分別有十六章,即三十二章。但在典籍中有些只見"附隨",但因為在許多典籍中、在律注和論注中只見"十六附隨"這樣,所以這讀法不能排除而說它的意思。"如此"以顯示如所說的佛語而以"這"指示它。或者"iti"詞是這個義,只是"這個"說話的流暢,或者"如此這個"兩種同義詞都是這個義,如"現在這裡存在"等中一樣。這是類似處的方法。攝集梵網等三十四經於此中,或以此,或它們的攝集計數是此的,為梵網等三十四經攝集。其餘處也如此。在上面所說的長部誦者和中部誦者的說法中因為中部誦者的說法較適合,所以顯示將小誦等也攝入經藏而說"小...等...名為經藏"。其中因為說"聽具修者,有義的偈"所以讀作"長老偈、長老尼偈"是適合的。

Evaṃ sarūpato piṭakattayaṃ niyametvā idāni nibbacanaṃ dassetuṃ 『『tatthā』』tiādi vuttaṃ. Tatthāti tesu tibbidhesu piṭakesu. Vividhavisesanayattāti vividhanayattā, visesanayattā ca. Vinayanatoti vinayanabhāvato, bhāvappadhānaniddesoyaṃ, bhāvalopo vā, itarathā dabbameva padhānaṃ siyā, tathā ca sati vinayanatāguṇasamaṅginā vinayadabbeneva hetubhūtena vinayoti akkhāto, na pana vinayanatāguṇenāti anadhippetatthappasaṅgo bhaveyya. Ayaṃ nayo edisesu. Vinīyate vā vinayanaṃ, tatoti attho. Ayaṃ vinayoti atthapaññattibhūto saññīsaṅkhāto ayaṃ tanti vinayo. Vinayoti akkhātoti saddapaññattibhūto saññāsaṅkhāto vinayo nāmāti kathito. Atthapaññattiyā hi nāmapaññattivibhāvanaṃ nibbacananti.

Idāni imissā gāthāya atthaṃ vibhāvento āha 『『vividhā hī』』tiādi. 『『Vividhā ettha nayā, tasmā vividhanayattā vinayoti akkhāto』』tiādinā yojetabbaṃ. Vividhattaṃ sarūpato dasseti 『『pañcavidhā』』tiādinā, tathā visesattampi 『『daḷhīkammā』』tiādinā. Lokavajjesu sikkhāpadesu daḷhīkammapayojanā, paṇṇattivajjesu sithilakaraṇapayojanā. Saññamavelaṃ abhibhavitvā pavatto ācāro ajjhācāro, vītikkamo, kāye, vācāya ca pavatto so, tassa nisedhanaṃ tathā, tena tathānisedhanameva pariyāyena kāyavācāvinayanaṃ nāmāti dasseti. 『『Tasmā』』ti vatvā tassānekadhā parāmasanamāha 『『vividhanayattā』』tiādi. Yathāvuttā ca gāthā īdisassa nibbacanassa pakāsanatthaṃ vuttāti dassetuṃ 『『tenā』』tiādi vuttaṃ. Tenāti vividhanayattādihetunā karaṇabhūtenāti vadanti. Apica 『『vividhā hī』』tiādivākyassa yathāvuttassa guṇaṃ dassento 『『tenā』』tiādimāhātipi sambandhaṃ vadanti. Evaṃ sati tenāti vividhanayattādinā hetubhūtenāti attho. Atha vā yathāvuttavacanameva sandhāya porāṇehi ayaṃ gāthā vuttāti saṃsandetuṃ 『『tenā』』tiādi vuttantipi vadanti, dutiyanaye viya 『『tenā』』ti padassa attho. Etanti gāthāvacanaṃ. Etassāti vinayasaddassa, 『『vacanatthā』』ti padena sambandho. 『『Vacanassa attho』』ti hi sambandhe vuttepi tassa vacanasāmaññato visesaṃ dassetuṃ 『『etassā』』ti puna vuttaṃ. Neruttikā pana samāsataddhitesu siddhesu sāmaññattā, nāmasaddattā ca edisesu saddantarena visesitabhāvaṃ icchanti.

我來幫你直譯這段巴利文： 如此確定了三藏的自性后,現在爲了顯示詞源而說"其中"等。"其中"是在那三種藏中。"因為有種種殊勝理趣"是因為有種種理趣和殊勝理趣。"由調伏"是由調伏性,這是以性為主的說明,或省略性,否則只有實體為主,如此則成為具有調伏性功德的調伏實體為因而稱為調伏,而不是以調伏性功德,這會導致非所欲義。這是類似處的方法。或者被調伏是調伏,由此的意思。這調伏是成為義施設的稱為想的這典籍調伏。"稱為調伏"是成為語言施設的稱為名稱的被說為調伏。因為詞源是以義施設而顯示名施設。 現在爲了顯示這偈的意義而說"因為種種"等。應當連線為"在這裡有種種理趣,所以因為有種種理趣而稱為調伏"等。顯示種種性的自性說"五種"等,如此顯示殊勝性也說"堅固"等。在世間罪學處中以堅固為目的,在制定罪學處中以鬆弛為目的。越過節制的界限而轉起的行為是惡行,即違犯,它轉起于身和語,它的阻止如此,以此所以以轉義而說那樣阻止即是身語調伏。說"所以"而說它的多重指示"因為有種種理趣"等。爲了顯示如所說的偈是爲了顯明這樣的詞源而說所以說"因此"等。說"因此"是因為有種種理趣等的原因成為工具。而且說也說"因此"等是爲了顯示如所說的"因為種種"等語句的功德而說聯繫。如此則"因此"意思是以有種種理趣等為因。或者說說"因此"等是爲了校對就是古人說這偈關於如所說的語句,如第二方法"因此"詞的意思。"這個"是偈語。"這個"是調伏詞,與"語義"詞連線。因為雖說"語的義"的連線,但爲了從語言一般顯示它的特殊而再說"這個"。但詞源學家欲求在複合詞、接尾詞成立時因為一般性和名詞性而在這樣的場合以別的詞而特徵。

『『Atthāna』』nti padaṃ 『『sūcanato…pe… suttāṇā』』ti padehi yathārahaṃ kammasambandhavasena yojetabbaṃ. Tamatthaṃ vivarati 『『tañhī』』tiādinā. Attatthaparatthādibhede attheti yo taṃ suttaṃ sajjhāyati, suṇāti, vāceti, cinteti, deseti ca, suttena saṅgahito sīlādiattho tassapi hoti, tena parassa sādhetabbato parassapīti tadubhayaṃ taṃ suttaṃ sūceti dīpeti, tathā diṭṭhadhammikasamparāyikatthe lokiyalokuttaratthe cāti evamādibhede atthe ādi-saddena saṅgaṇhāti. Atthasaddo cāyaṃ hitapariyāyo, na bhāsitatthavacano. Yadi siyā, suttaṃ attanopi bhāsitatthaṃ sūceti, parassapīti ayamanadhippetattho vutto siyā. Suttena hi yo attho pakāsito, so tasseva pakāsakassa suttassa hoti, tasmā na tena parattho sūcito, tena sūcetabbassa paratthassa nivattetabbassa abhāvā attatthaggahaṇañca na kattabbaṃ. Attatthaparatthavinimuttassa bhāsitatthassa abhāvā ādiggahaṇañca na kattabbaṃ, tasmā yathāvuttassa hitapariyāyassa atthassa sutte asambhavato suttādhārassa puggalassa vasena attatthaparatthā vuttā.

Atha vā suttaṃ anapekkhitvā ye attatthādayo atthappabhedā 『『na ha』ññadattha』tthi pasaṃsalābhā』』ti etassa padassa niddese (mahāni. 63) vuttā 『『attattho, parattho, ubhayattho, diṭṭhadhammiko attho, samparāyiko attho, uttāno attho, gambhīro attho, gūḷho attho, paṭicchanno attho, neyyo attho, nīto attho, anavajjo attho, nikkileso attho, vodāno attho, paramattho』』ti, (mahāni. 63) te atthappabhede sūcetīti attho gahetabbo. Kiñcāpi hi suttanirapekkhaṃ attatthādayo vuttā suttatthabhāvena aniddiṭṭhattā, tesu pana ekopi atthappabhedo suttena dīpetabbataṃ nātivattatīti. Imasmiñca atthavikappe atthasaddo bhāsitatthapariyāyopi hoti. Ettha hi purimakā pañca atthappabhedā hitapariyāyā, tato pare cha bhāsitatthappabhedā, pacchimakā cattāro ubhayasabhāvā. Tattha suviññeyyatāya vibhāvena anagādhabhāvo uttāno. Duradhigamatāya vibhāvena agādhabhāvo gambhīro. Avivaṭo gūḷho. Mūludakādayo viya paṃsunā akkharasannivesādinā tirohito paṭicchanno. Niddhāretvā ñāpetabbo neyyo. Yathārutavasena veditabbo nīto. Anavajjanikkilesavodānā pariyāyavasena vuttā, kusalavipākakiriyādhammavasena vā yathākkamaṃ yojetabbā. Paramattho nibbānaṃ, dhammānaṃ aviparītasabhāvo eva vā.

Atha vā 『『attanā ca appiccho hotī』』ti attatthaṃ, 『『appicchakathañca paresaṃ kattā hotī』』ti paratthaṃ sūceti. Evaṃ 『『attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapetī』』tiādisuttāni (a. ni.

我來 助你直譯這段巴利文： "諸義"這詞應當依業的連線而適當地與"由顯示...等...經的保護"這些詞連線。以"因為它"等顯明那義。在自義、他義等差別中的義是指那個誦習、聽聞、誦讀、思惟、說示經的人,由經所攝的戒等義也是他的,因為由他而成就他人所以也是他人的,那兩者那經顯示照明,如此在現法、來世的義,世間、出世間的義等差別中的義,以"等"詞攝入。這義詞是利益的同義詞,不是說所說義的詞。如果是,則經顯示自己的所說義和他人的所說義,這會說成非所欲義。因為由經所顯明的義是那個能顯明的經自己的,所以不是由它顯示他義,因為沒有由它應顯示的他義應遮止,也不應取自義。因為沒有離開自義他義的所說義,也不應取"等"詞,所以因為如所說的利益同義詞的義在經中不可能,所以依經的所依人而說自義他義。 或者不考慮經,那些自義等義的差別在"不為其他利益而得讚歎"這詞的解釋中說:"自義、他義、二義、現法義、來世義、顯了義、甚深義、隱藏義、覆蔽義、應引導義、已引導義、無過義、無煩惱義、清凈義、勝義",應取意思是顯示那些義的差別。因為雖然說自義等不考慮經因為未說是經義,但在它們中任一義的差別也不超越應由經照明。在這個義的選擇中義詞也是所說義的同義詞。因為這裡前五種義差別是利益的同義詞,此後六種是所說義的差別,最後四種是兩種性質。其中因為善知故以不遮蔽為性質是顯了。因為難通達故以遮蔽為性質是甚深。未開顯是隱藏。如根汁等被塵土所覆蓋,因字的排列等被隱藏是覆蔽。應分別而令知是應引導。依所說而了知是已引導。依轉義說無過無煩惱清凈,或依善異熟唯作法而應適當地連線。勝義是涅槃,或就是諸法的無顛倒自性。 或者顯示"自己成為少欲"是自義,"成為對他人作少欲說"是他義。如此"自己遠離殺生,令他人受持遠離殺生"等經;

4.99, 265) yojetabbāni. Apare pana 『『yathāsabhāvaṃ bhāsitaṃ attatthaṃ, pūraṇakassapādīnamaññatitthiyānaṃ samayabhūtaṃ paratthaṃ sūceti, suttena vā saṅgahitaṃ attatthaṃ, suttānulomabhūtaṃ paratthaṃ, suttantanayabhūtaṃ vā attatthaṃ, vinayābhidhammanayabhūtaṃ paratthaṃ sūcetī』』tipi vadanti. Vinayābhidhammehi ca visesetvā suttasaddassa attho vattabbo, tasmā veneyyajjhāsayavasappavattāya desanāya sātisayaṃ attahitaparahitādīni pakāsitāni honti tappadhānabhāvato, na pana āṇādhammasabhāva-vasappavattāyāti idameva 『『atthānaṃ sūcanato sutta』』nti vuttaṃ. Sūca-saddassa cettha rasso. 『『Evañca katvā 『ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpanna』nti (pāci. 655, 1242) ca sakavāde pañca suttasatānī』ti (aṭṭhasā. nidānakathā, kathā. aṭṭha. nidānakathā) ca evamādīsu suttasaddo upacaritoti gahetabbo』』ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyasāriputtattherena vuttaṃ. Aññe pana yathāvuttasadiseneva nibbacanena suttasaddassa vinayābhidhammānampi vācakattaṃ vadanti.

Sutte ca āṇādhammasabhāvo veneyyajjhāsayamanuvattati, na vinayābhidhammesu viya veneyyajjhāsayo āṇādhammasabhāve, tasmā veneyyānaṃ ekantahitapaṭilābhasaṃvattanikā suttantadesanāti āha 『『suvuttā cettha atthā』』tiādi. 『『Ekantahitapaṭilābhasaṃvattanikā suttantadesanā』』ti idampi veneyyānaṃ hitasampādane suttantadesanāya tapparabhāvameva sandhāya vuttaṃ. Tapparabhāvo ca veneyyajjhāsayānulomato daṭṭhabbo. Tenevāha 『『veneyyajjhāsayānulomena vuttattā』』ti. Etena ca hetunā nanu vinayābhidhammāpi suvuttā, atha kasmā idameva evaṃ vuttanti anuyogaṃ pariharati.

Anupubbasikkhādivasena kālantarena atthābhinipphattiṃ dassetuṃ 『『sassamiva phala』』nti vuttaṃ. Idaṃ vuttaṃ hoti – yathā sassaṃ nāma vapanaropanādikkhaṇeyeva phalaṃ na pasavati, anupubbajagganādivasena kālantareneva pasavati, tathā idampi savanadhāraṇādikkhaṇeyeva atthe na pasavati, anupubbasikkhādivasena kālantareneva pasavatīti. Pasavatīti ca phalati, abhinipphādetīti attho. Abhinipphādanameva hi phalanaṃ. Upāyasamaṅgīnaññeva atthābhinipphattiṃ dassento 『『dhenu viya khīra』』nti āha. Ayamettha adhippāyo – yathā dhenu nāma kāle jātavacchā thanaṃ gahetvā duhataṃ upāyavantānameva khīraṃ paggharāpeti, na akāle ajātavacchā. Kālepi vā visāṇādikaṃ gahetvā duhataṃ anupāyavantānaṃ, tathā idampi nissaraṇādinā savanadhāraṇādīni kurutaṃ upāyavantānameva sīlādiatthe paggharāpeti, na alagaddūpamāya savanadhāraṇādīni kurutaṃ anupāyavantānanti. Yadipi 『『sūdatī』』ti etassa gharati siñcatīti attho, tathāpi sakammikadhātuttā paggharāpetīti kāritavasena attho vutto yathā 『『taratī』』ti etassa nipātetīti attho』』ti. 『『Suttāṇā』』ti etassa atthamāha 『『suṭṭhu ca ne tāyatī』』ti. Neti atthe.

我來 助你直譯這段巴利文： 其他人則說"顯示如實所說是自義,顯示富蘭那迦葉等外道的見解是他義,或者顯示由經所攝是自義,顯示隨順經的是他義,或者顯示經的理趣是自義,顯示律和阿毗達磨的理趣是他義"。應當說區別于律和阿毗達磨的經詞的義,所以依所調伏者的意樂而轉起的說法更殊勝地顯明自利和他利等,因為以它為主,而不是依教令和法性而轉起,所以說"由顯示諸義故為經"。這裡的"顯示"詞是短音。正如阿阇黎舍利弗長老說:"如此作了應取經詞是譬喻在'那世尊的如是經來、經所攝'和'自宗有五百經'等場合中"。但其他人說經詞以如所說相似的詞源也表示律和阿毗達磨。 在經中教令和法性隨順所調伏者的意樂,不像在律和阿毗達磨中所調伏者的意樂隨順教令和法性,所以經的說法能導致所調伏者得到決定利益,因此說"這裡諸義善說"等。說"經的說法能導致決定利益"這也是就經的說法在成就所調伏者的利益中以它為主而說。以它為主應從隨順所調伏者的意樂而見。所以說"因為隨所調伏者的意樂而說"。以此因緣避免"難道律和阿毗達磨不是善說,那為什麼只有這個如此說"的質問。 說"如谷的果實"是爲了顯示依次第學等經過時間而義成就。這是說 - 如同所謂穀物不在播種栽種等剎那即生果實,而是依次第照料等經過時間才生,如此這個也不在聽聞受持等剎那即生諸義,而是依次第學等經過時間才生。"生"就是結果,意思是成就。因為成就即是結果。顯示只有具足方便者義成就而說"如牛的乳"。這裡的意趣是 - 如同所謂母牛適時生犢,取乳房而擠時只對有方便者流出乳汁,非不適時未生犢。或者即使適時,取角等而擠時對無方便者也不流出。如此這個也只對以出離等而作聽聞受持等的有方便者流出戒等義,不對以蛇喻而作聽聞受持等的無方便者。雖然"流出"的意思是流動澆灌,但因為是有業的詞根所以依使役說意思是令流出,如"渡過"的意思是令墮落。說"經的保護"的意思說"善保護他們"。"他們"是在義上。

Suttasabhāganti suttasadisaṃ. Tabbhāvaṃ dasseti 『『yathā hī』』tiādinā. Tacchakānaṃ suttanti vaḍḍhakīnaṃ kāḷasuttaṃ. Pamāṇaṃ hoti tadanusārena tacchanato. Idaṃ vuttaṃ hoti – yathā kāḷasuttaṃ pasāretvā saññāṇe kate gahetabbaṃ, vissajjetabbañca paññāyati, tasmā taṃ tacchakānaṃ pamāṇaṃ hoti, evaṃ vivādesu uppannesu sutte ānītamatte 『『idaṃ gahetabbaṃ, idaṃ vissajjetabba』』nti pākaṭattā vivādo vūpasammati, tasmā etaṃ viññūnaṃ pamāṇanti. Idāni aññathāpi suttasabhāgataṃ vibhāvento 『『yathā cā』』tiādimāha. Suttenāti pupphāvutena yena kenaci thirasuttena. Saṅgahitānīti suṭṭhu, samaṃ vā gahitāni, āvutānīti attho. Na vikiriyantīti ito cito ca vippakiṇṇābhāvamāha, na viddhaṃsīyantīti chejjabhejjābhāvaṃ. Ayametthādhippāyo – yathā thirasuttena saṅgahitāni pupphāni vātena na vikiriyanti na viddhaṃsīyanti, evaṃ suttena saṅgahitā atthā micchāvādena na vikiriyanti na viddhaṃsīyantīti. Veneyyajjhāsayavasappavattāya ca desanāya attatthaparatthādīnaṃ sātisayappakāsanato āṇādhammasabhāvehi vinayābhidhammehi visesetvā imasseva suttasabhāgatā vuttā. 『『Tenā』』tiādīsu vuttanayānusārena sambandho ceva attho ca yathārahaṃ vattabbo. Ettha ca 『『suttantapiṭaka』』nti heṭṭhā vuttepi antasaddassa avacanaṃ tassa visuṃ atthābhāvadassanatthaṃ tabbhāvavuttito. Sahayogassa hi saddassa avacanena sesatā tassa tulyādhikaraṇataṃ, anatthakataṃ vā ñāpeti.

Yanti esa nipāto kāraṇe, yenāti attho. Ettha abhidhamme vuḍḍhimanto dhammā yena vuttā, tena abhidhammo nāma akkhātoti paccekaṃ yojetabbaṃ. Abhi-saddassa atthavasenāyaṃ pabhedoti tassa tadatthappavattatādassanena tamatthaṃ sādhento 『『ayañhī』』tiādimāha. Abhi-saddo kamanakiriyāya vuḍḍhibhāvasaṅkhātamatirekatthaṃ dīpetīti vuttaṃ 『『abhikkamantītiādīsu vuḍḍhiyaṃ āgato』』ti. Abhiññātāti aḍḍhacandādinā kenaci saññāṇena ñātā, paññātā pākaṭāti vuttaṃ hoti. Aḍḍhacandādibhāvo hi rattiyā upalakkhaṇavasena paññāṇaṃ hoti 『『yasmā aḍḍho, tasmā aṭṭhamī. Yasmā ūno, tasmā cātuddasī. Yasmā puṇṇo, tasmā pannarasī』』ti. Abhilakkhitāti etthāpi ayamevattho veditabbo, idaṃ pana mūlapaṇṇāsake bhayabheravasutte (ma. ni. 1.34) abhilakkhitasaddapariyāyo abhiññātasaddoti āha 『『abhiññātā abhilakkhitātiādīsu lakkhaṇe』』ti. Yajjevaṃ lakkhitasaddasseva lakkhaṇatthadīpanato abhi-saddo anatthakova siyāti? Nevaṃ daṭṭhabbaṃ tassāpi tadatthajotanato. Vācakasaddasannidhāne hi upasagganipātā tadatthajotakamattāti lakkhitasaddena vācakabhāvena pakāsitassa lakkhaṇatthasseva jotakabhāvena pakāsanato abhi-saddopi lakkhaṇe pavattatīti vuttoti daṭṭhabbaṃ. Rājābhirājāti parehi rājūhi pūjitumaraho rājā. Pūjiteti pūjārahe. Idaṃ pana suttanipāte selasutte (su. ni. 553 ādayo).

Abhidhammeti 『『supinantena sukkavisaṭṭhiyā anāpattibhāvepi akusalacetanā upalabbhatī』』tiādinā (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vinayapaññattiyā saṅkaravirahite dhamme. Pubbāparavirodhābhāvena yathāvuttadhammānameva aññamaññasaṅkaravirahato aññamaññasaṅkaravirahite dhammetipi vadanti. 『『Pāṇātipāto akusala』』nti (ma. ni.

我來幫你直譯這段巴利文： "如經"是似經。以"因為如"等顯示它的性質。"工匠的線"是木匠的黑線。是標準因為依它切割。這是說 - 如同展開黑線作記號後知道應取和應舍,所以它是工匠的標準,如此在諍論生起時一旦引經就因為"這應取,這應舍"明顯而諍論平息,所以這是智者的標準。現在爲了顯示以其他方式也如經而說"如又"等。"以線"是以花鬘或任何堅固的線。"攝集"是善或平等攝取,意思是穿起。"不散亂"是說不向這裡那裡散開,"不破壞"是說不切割破壞。這裡的意趣是 - 如同以堅固的線攝集的花不被風吹散不破壞,如此以經攝集的義不被邪說散亂破壞。因為依所調伏者意樂而轉起的說法更殊勝地顯明自義他義等,所以說區別于以教令和法性為性質的律和阿毗達磨而只有這個如經性。在"因此"等中應依所說的方法而適當地說連線和意義。這裡雖然上面說"經藏",不說"端"詞是爲了顯示它沒有別的義因為說它的性質。因為不說同一詞而剩餘則令知它同格或無義。 "因為"這不變詞是在因上,意思是以此。這裡應一一連結因為在阿毗達磨中說增長的法,所以稱為阿毗達磨。說這是以"abhi"詞的義而分別,顯示它以那義而轉起而證成那義說"因為這"等。"abhi"詞顯示超過義即前進動作的增長性,所以說"在'前進'等中來於增長"。"已知"是以半月等某些記號而知,意思是說已了知明顯。因為半月等性依夜的標記而成了知:"因為是半故是初八,因為未圓故是十四,因為圓故是十五"。在"已標記"這裡也應知同樣意思,但這是在根本五十中怖駭經中"已標記"詞的同義詞是"已知"詞,所以說"在'已知已標記'等中在標記"。如果如此,因為只有"標記"詞顯示標記義,"abhi"詞就成無義了?不應如此見因為它也顯示那義。因為在表示詞臨近時字首和不變詞只是顯示那義,所以應見因為以"標記"詞以表示方式顯示的標記義只以顯示方式顯示,"abhi"詞也說在標記中轉起。"王中王"是被其他諸王值得供養的王。"值得供養"是值得敬重。這是在經集的謝羅經。 "在阿毗達磨"是在離律制訂混雜的法中,如"雖然夢中出精無犯,但有不善思"等。或者說在離互相混雜的法中因為如所說的諸法以無前後相違而離互相混雜。"殺生是不善"...

2.192) evamādīsu vā maraṇādhippāyassa jīvitindriyupacchedakapayogasamuṭṭhāpikā cetanā akusalo, na pāṇasaṅkhātajīvitindriyassa upacchedasaṅkhāto atipāto. Tathā 『『adinnassa parasantakassa ādānasaṅkhātā viññatti abyākato dhammo, taṃviññattisamuṭṭhāpikā theyyacetanā akusalo dhammo』』ti evamādināpi aññamaññasaṅkaravirahite dhammeti attho veditabbo. Abhivinayeti ettha pana 『『jātarūparajataṃ na paṭiggahetabba』』nti vadanto vinaye vineti nāma. Ettha ca 『『evaṃ paṭiggaṇhato pācittiyaṃ, evaṃ pana dukkaṭa』』nti vadanto abhivinaye vineti nāmāti vadanti. Tasmā jātarūparajataṃ parasantakaṃ theyyacittena gaṇhantassa yathāvatthuṃ pārājikathullaccayadukkaṭesu aññataraṃ, bhaṇḍāgārikasīsena gaṇhantassa pācittiyaṃ, attano atthāya gaṇhantassa nissaggiyaṃ pācittiyaṃ, kevalaṃ lolatāya gaṇhantassa anāmāsadukkaṭaṃ, rūpiyachaḍḍakasammatassa anāpattīti evaṃ aññamaññasaṅkaravirahite vinayepi paṭibalo vinetunti attho daṭṭhabbo. Evaṃ pana paricchinnataṃ sarūpato saṅkhepeneva dassento 『『aññamañña…pe… hotī』』ti āha.

Abhikkantenāti ettha kantiyā adhikattaṃ abhi-saddo dīpetīti vuttaṃ 『『adhike』』ti. Nanu ca 『『abhikkamantī』』ti ettha abhi-saddo kamanakiriyāya vuḍḍhibhāvaṃ atirekattaṃ dīpeti, 『『abhiññātā abhilakkhitā』』ti ettha ñāṇalakkhaṇakiriyānaṃ supākaṭataṃ visesaṃ, 『『abhikkantenā』』ti ettha kantiyā adhikattaṃ visiṭṭhabhāvaṃ dīpetīti idaṃ tāva yuttaṃ kiriyāvisesakattā upasaggassa. 『『Pādayo kiriyāyoge upasaggā』』ti hi saddasatthe vuttaṃ. 『『Abhirājā, abhivinaye』』ti pana pūjitaparicchinnesu rājavinayesu abhi-saddo vattatīti kathametaṃ yujjeyya. Na hi asatvavācī saddo satvavācako sambhavatīti? Natthi atra doso pūjanaparicchedanakiriyānampi dīpanato, tāhi ca kiriyāhi yuttesu rājavinayesupi pavattattā. Abhipūjito rājāti hi atthena kiriyākārakasambandhaṃ nimittaṃ katvā kammasādhanabhūtaṃ rājadabbaṃ abhi-saddo padhānato vadati, pūjanakiriyaṃ pana appadhānato. Tathā abhiparicchinno vinayoti atthena kiriyākārakasambandhaṃ nimittaṃ katvā kammasādhanabhūtaṃ vinayadabbaṃ abhi-saddo padhānato vadati, paricchindanakiriyaṃ pana appadhānato. Tasmā atimālādīsu ati-saddo viya abhi-saddo ettha saha sādhanena kiriyaṃ vadatīti abhirājaabhivinayasaddā sopasaggāva siddhā. Evaṃ abhidhammasaddepi abhisaddo saha sādhanena vuḍḍhiyādikiriyaṃ vadatīti ayamattho dassitoti veditabbaṃ.

我來 助你直譯這段巴利文： 如"殺生是不善"等中,意圖死亡的斷絕命根的加行所生起的思是不善,而不是稱為生命的命根的斷絕稱為殺害。如此"取未給與的他人所有稱為表色是無記法,生起那表色的偷盜思是不善法"等中也應知意思是在離互相混雜的法。而在"增上律"中,說"不應接受金銀"是在律中調伏。這裡說"如此接受者波逸提,如此突吉羅"是在增上律中調伏。所以以盜心取他人的金銀依事物或波羅夷、偷蘭遮、突吉羅之一,以保管人名義取者波逸提,為自己而取者尼薩耆波逸提,只以貪著而取者不可觸突吉羅,為棄捨銀錢得許可者無犯,應見意思是在離互相混雜的律中也能調伏。爲了簡略地從自性顯示如此限定而說"互相...等...是"。 在"最勝"中"abhi"詞顯示欲樂的超越所以說"在超越"。難道在"前進"中"abhi"詞顯示前進動作的增長超過性,在"已知已標記"中顯示知和標記動作的善明顯殊勝,在"最勝"中顯示欲樂的超越殊勝性,這暫且適合因為字首是動作的特殊作者。因為在聲明論中說"pa等在動作結合中是字首"。但在"王中王、增上律"中"abhi"詞在值得供養和限定的王和律中轉起,這怎麼適合?因為非有情表示的詞不可能表示有情?這裡沒有過失因為也顯示供養和限定的動作,並且在具有那些動作的王和律中轉起。因為以意義"被增上供養的王"以動作與作者的關係為因而"abhi"詞以主要方式說成為業格的王實體,而以非主要方式說供養動作。如此以意義"被增上限定的律"以動作與作者的關係為因而"abhi"詞以主要方式說成為業格的律實體,而以非主要方式說限定動作。所以如同在"超過華鬘"等中"ati"詞一樣,這裡"abhi"詞與體一起說動作,所以"王中王、增上律"詞成就有字首。應知如此在"阿毗達磨"詞中也顯示"abhi"詞與體一起說增長等動作的這意義。

Hotu abhi-saddo yathāvuttesu atthesu, tappayogena pana dhammasaddena dīpitā vuḍḍhimantādayo dhammā ettha vuttā na bhaveyyuṃ, kathaṃ ayamattho yujjeyyāti anuyoge sati taṃ pariharanto 『『ettha cā』』tiādimāha. Tattha etthāti etasmiṃ abhidhamme. Upanyāse ca-saddo. Bhāvetīti cittassa vaḍḍhanaṃ vuttaṃ, pharitvāti ārammaṇassa vaḍḍhanaṃ, tasmā tāhi bhāvanāpharaṇavuḍḍhīhi vuḍḍhimantopi dhammā vuttāti attho . Ārammaṇādīhīti ārammaṇasampayuttakammadvārapaṭipadādīhi. Ekantato lokuttaradhammānaññeva pūjārahattā 『『sekkhā dhammā』』tiādinā teyeva pūjitāti dassitā. 『『Pūjārahā』』ti etena kattādisādhanaṃ, atītādikālaṃ, sakkuṇeyyatthaṃ vā nivatteti. Pūjitabbāyeva hi dhammā kālavisesaniyamarahitā pūjārahā ettha vuttāti adhippāyo dassito. Sabhāvaparicchinnattāti phusanādisabhāvena paricchinnattā. Kāmāvacarehi mahantabhāvato mahaggatā dhammā adhikā, tatopi uttaravirahato anuttarā dhammāti dasseti 『『mahaggatā』』tiādinā. Tenāti 『『vuḍḍhimanto』』tiādinā vacanena karaṇabhūtena, hetubhūtena vā.

Yaṃ panetthāti etesu vinayādīsu tīsu aññamaññavisiṭṭhesu yaṃ avisiṭṭhaṃ samānaṃ, taṃ piṭakanti attho. Vinayādayo hi tayo saddā aññamaññāsādhāraṇattā visiṭṭhā nāma, piṭakasaddo pana tehi tīhipi sādhāraṇattā 『『avisiṭṭho』』ti vuccati. Pariyattibbhājanatthatoti pariyāpuṇitabbatthapatiṭṭhānatthehi karaṇabhūtehi, visesanabhūtehi vā. Apica pariyattibbhājanatthato pariyattibhājanatthanti āhūti attho daṭṭhabbo. Paccattatthe hi to-saddo iti-saddena niddisitabbattā. Itinā niddisitabbehito – saddamicchanti neruttikā yathā 『『aniccato dukkhato anattato vipassantī』』ti (paṭṭhā. 1.1.406, 408, 411) etena pariyāpuṇitabbato, taṃtadatthānaṃ bhājanato ca piṭakaṃ nāmāti dasseti. Anipphannapāṭipadikapadañhetaṃ. Saddavidū pana 『『piṭa saddasaṅghāṭesū』』ti vatvā idha vuttameva payogamudāharanti, tasmā tesaṃ matena piṭīyati saddīyati pariyāpuṇīyatīti piṭakaṃ, piṭīyati vā saṅghāṭīyati taṃtadattho etthāti piṭakanti nibbacanaṃ kātabbaṃ. 『『Tenā』』tiādinā samāsaṃ dasseti.

Māpiṭakasampadānenāti kālāmasutte, (a. ni. 3.66) sāḷhasutte (a. ni. 3.67) ca āgataṃ pāḷimāha. Tadaṭṭhakathāyañca 『『amhākaṃ piṭakatantiyā saddhiṃ sametīti mā gaṇhitthā』』ti (a. ni. aṭṭha. 2.3.66) attho vutto. Ācariyasāriputtattherena pana 『『pāḷisampadānavasena mā gaṇhathā』』ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ. Kudālapiṭakamādāyāti kudālañca piṭakañca ādāya. Ku vuccati pathavī, tassā dālanato vidālanato ayomayaupakaraṇaviseso kudālaṃ nāma. Tesaṃ tesaṃ vatthūnaṃ bhājanabhāvato tālapaṇṇavettalatādīhi kato bhājanaviseso piṭakaṃ nāma. Idaṃ pana mūlapaṇṇāsake kakacūpamasutte (ma. ni.

我來 擊譯這段巴利文： 讓"abhi"詞在所說的諸義中吧,但由它的結合,以法詞所顯示的具增長等的法在這裡說的不會有,這義如何適合?當如此追問時,爲了避免那個而說"這裡又"等。其中"這裡"是在這阿毗達磨中。"又"詞是在引導中。"修習"是說心的增長,"遍滿"是所緣的增長,所以以那些修習和遍滿的增長,說具增長的法也,這是意思。"以所緣等"是以所緣、相應、業門、行道等。因為只有出世間法一向值得供養,所以以"有學法"等顯示只有它們是值得供養。以"值得供養"避除作者等能成、過去等時、或可能義。因為只有應供養的法離時間特殊限定是值得供養,顯示這是意圖。"以自性限定"是以觸等自性限定。顯示以"廣大"等欲界法是大故廣大法是殊勝,比那更無上故無上法。"以此"是以"具增長"等語成為具作或因。 "這裡什麼"是在這些律等三者中互相差別的什麼無差別共同,那是藏的意思。因為律等三詞因為互不共通故名為差別,"藏"詞因為與那三者共通故說"無差別"。"以所學和容器義"是以應學義和安立義成為具作或差別。或者應見意思是說以所學和容器義即是所學容器義。因為在各自義中"to"詞因為應以"iti"詞說明。語法家認為應以"iti"詞說明的"to"詞,如"以無常、苦、非我而觀"。以此顯示因為應學,因為容納彼彼義故名為藏。這是非產生詞根詞。但聲明家說"piṭa在聲和集合中",引用這裡所說的用例,所以依他們的意趣應作詞源解釋:被學習被誦習故為藏,或者彼彼義在此被集合故為藏。以"因此"等顯示覆合詞。 "勿以藏為標準"是說來於增支部迦羅摩經、薩羅訶經的聖典。在其義釋中說意思是"勿因為與我們的藏傳承相應而取"。但阿阇黎舍利弗長老說"勿依聖典標準而取"。"取鋤和籃"是取鋤和籃。"ku"說是地,因為切割破壞它的鐵製工具特別名為鋤。因為是彼彼物品的容器,以多羅樹葉、藤蔓等製成的容器特別名為籃。這是在根本五十中鋸喻經...

1.227).

『『Tena…pe… ñeyyā』』ti gāthāpadaṃ ulliṅgetvā 『『tenā』』tiādinā vivarati. Sabbādīhi sabbanāmehi vuttassa vā liṅgamādiyate, vuccamānassa vā, idha pana vatticchāya vuttassevāti katvā 『『vinayo ca so piṭakañcā』』ti vuttaṃ. 『『Yathāvutteneva nayenā』』ti iminā 『『evaṃ duvidhatthena…pe… katvā』』ti ca 『『pariyattibhāvato, tassa tassa atthassa bhājanato cā』』ti ca vuttaṃ sabbamatidisati. Tayopīti ettha apisaddo, pi-saddo vā avayavasampiṇḍanattho. 『『Apī』』ti avatvā 『『pī』』ti vadanto hi api-saddo viya pi-saddopi visuṃ nipāto atthīti dasseti.

Kathetabbānaṃ atthānaṃ desakāyattena āṇādividhinā atisajjanaṃ pabodhanaṃ desanā. Sāsitabbapuggalagatena yathāparādhādisāsitabbabhāvena anusāsanaṃ vinayanaṃ sāsanaṃ. Kathetabbassa saṃvarāsaṃvarādino atthassa kathanaṃ vacanapaṭibaddhatākaraṇaṃ kathā, idaṃ vuttaṃ hoti – desitāraṃ bhagavantamapekkhitvā desanā, sāsitabbapuggalavasena sāsanaṃ, kathetabbassa atthassa vasena kathāti evamimesaṃ nānākaraṇaṃ veditabbanti. Ettha ca kiñcāpi desanādayo desetabbādinirapekkhā na honti, āṇādayo pana visesato desakādiadhīnāti taṃ taṃ visesayogavasena desanādīnaṃ bhedo vutto. Yathā hi āṇāvidhānaṃ visesato āṇārahādhīnaṃ tattha kosallayogato, evaṃ vohāraparamatthavidhānāni ca vidhāyakādhīnānīti āṇādividhino desakāyattatā vuttā. Aparādhajjhāsayānurūpaṃ viya ca dhammānurūpampi sāsanaṃ visesato, tathā vinetabbapuggalāpekkhanti sāsitabbapuggalavasena sāsanaṃ vuttaṃ. Saṃvarāsaṃvaranāmarūpānaṃ viya ca vinibbeṭhetabbāya diṭṭhiyā kathanaṃ sati vācāvatthusmiṃ, nāsatīti visesato tadadhīnaṃ, tasmā kathetabbassa atthassa vasena kathā vuttā. Honti cettha –

『『Desakassa vasenettha, desanā piṭakattayaṃ;

Sāsitabbavasenetaṃ, sāsananti pavuccati.

Kathetabbassa atthassa, vasenāpi kathāti ca;

Desanāsāsanakathā-bhedampevaṃ pakāsaye』』ti.

Padattayampetaṃ samodhānetvā tāsaṃ bhedoti katvā bhedasaddo visuṃ visuṃ yojetabbo dvandapadato paraṃ suyyamānattā 『『desanābhedaṃ, sāsanabhedaṃ, kathābhedañca yathārahaṃ paridīpaye』』ti. Bhedanti ca nānattaṃ, visesaṃ vā. Tesu piṭakesu. Sikkhā ca pahānañca gambhīrabhāvo ca, tañca yathārahaṃ paridīpaye.

Dutiyagāthāya pariyattibhedaṃ pariyāpuṇanassa pakāraṃ, visesañca vibhāvaye. Yahiṃ vinayādike piṭake. Yaṃ sampattiṃ, vipattiñca yathā bhikkhu pāpuṇāti, tathā tampi sabbaṃ tahiṃ vibhāvayeti sambandho. Atha vā yaṃ pariyattibhedaṃ sampattiṃ, vipattiñca yahiṃ yathā bhikkhu pāpuṇāti, tathā tampi sabbaṃ tahiṃ vibhāvayeti yojetabbaṃ. Yathāti ca yehi upārambhādihetupariyāpuṇanādippakārehi, upārambhanissaraṇadhammakosarakkhaṇahetupariyāpuṇanaṃ suppaṭipattiduppaṭipattīti etehi pakārehīti vuttaṃ hoti. Santesupi ca aññesu tathā pāpuṇantesu jeṭṭhaseṭṭhāsannasadāsannihitabhāvato, yathānusiṭṭhaṃ sammāpaṭipajjanena dhammādhiṭṭhānabhāvato ca bhikkhūti vuttaṃ.

我來 義譯這段巴利文： 引用"因此...等...應知"這偈句后以"因此"等解釋。取代詞性是以"一切"等代詞所說的或正在說的,但這裡是依說話者的意願只取已說的,所以說"律和藏"。以"如所說的方法"這個指示前面所說的一切:"如此以二重義...等...作"和"由所學性,和由容納彼彼義"。"三者也"中"也"詞或"pi"詞是結合部分的意思。因為不說"api"而說"pi"顯示如同"api"詞,"pi"詞也是別的不變詞。 教說是以說話者為主的教令等方式對應說的義的顯示啓發。教導是以應教導人的隨罪等應教導性的調伏。說是對應說的防護非防護等義的說話表達,這是說 - 依能說者世尊而教說,依應教導人而教導,依應說的義而說,應如此知道這些的差別。這裡雖然教說等不離開應說等,但教令等特別依賴說話者等,所以說依彼彼特殊結合而有教說等的差別。如同教令規定特別依賴值得教令者因為在那裡有善巧,如此世俗勝義規定也依賴規定者,所以說教令等規定以說話者為主。如同隨罪行教導,隨法教導也特別如此,如此期待應調伏的人,所以說依應教導人而教導。如同說防護非防護名色,說應解釋的見在有語言事,不在無,所以特別依它,所以說依應說的義而說。這裡有偈： "依說話者在此,教說是三藏; 依應教導這個,說為教導。 也依應說的義,說為說; 如此顯示教說教導說的差別。" 這三詞結合,那些的差別,所以差別詞應一一連線,因為在雙重詞后聽聞:"應適當地照明教說差別、教導差別和說差別"。差別是異性或特殊性。在那些藏中。學和斷和深性,也應適當地照明它。 在第二偈中應顯明所學差別即學習的方式和特殊性。在哪個律等藏中。比丘如何得到什麼成就和違犯,如是也應在那裡顯明那一切,這是連線。或者應連線:在哪裡比丘如何得到什麼所學差別成就和違犯,如是也應在那裡顯明那一切。"如何"是以哪些非難等因學習等方式,意思是說以非難、出離、法藏護持為因的學習即善行惡行這些方式。雖然有其他如此得到者,但說"比丘"是因為最上最勝親近常近住的狀態,和因為如教導而正行的法住立的狀態。

Tatrāti tāsu gāthāsu. Ayanti adhunā vakkhamānā kathā. Paridīpanāti samantato pakāsanā, kiñcimattampi asesetvā vibhajanāti vuttaṃ hoti. Vibhāvanāti evaṃ paridīpanāyapi sati gūḷhaṃ paṭicchannamakatvā sotūnaṃ suviññeyyabhāvena āvibhāvanā. Saṅkhepena paridīpanā, vitthārena vibhāvanātipi vadanti. Apica etaṃ padadvayaṃ heṭṭhā vuttānurūpato kathitaṃ, atthato pana ekameva. Tasmā paridīpanā paṭhamagāthāya, vibhāvanā dutiyagāthāyāti yojetabbaṃ. Ca-saddena ubhayatthaṃ aññamaññaṃ samucceti. Kasmā, vuccantīti āha 『『ettha hī』』tiādi. Hīti kāraṇe nipāto 『『akkharavipattiyaṃ hī』』tiādīsu viya. Yasmā, kasmāti vā attho. Āṇaṃ paṇetuṃ [ṭhapetuṃ (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā)] arahatīti āṇāraho, sammāsambuddhattā, mahākāruṇikatāya ca aviparītahitopadesakabhāvena pamāṇavacanattā āṇārahena bhagavatāti attho. Vohāraparamatthadhammānampi tattha sabbhāvato 『『āṇābāhullato』』ti vuttaṃ, tena yebhuyyanayaṃ dasseti. Ito paresupi eseva nayo. Visesena sattānaṃ manaṃ avaharatīti vohāro, paññatti, tasmiṃ kusalo, tena.

Pacuro bahulo aparādho doso vītikkamo yesaṃ te pacurāparādhā, seyyasakattherādayo. Yathāparādhanti dosānurūpaṃ. 『『Anekajjhāsayā』』tiādīsu āsayova ajjhāsayo, so atthato diṭṭhi, ñāṇañca, pabhedato pana catubbidho hoti. Vuttañca –

『『Sassatucchedadiṭṭhī ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita』』nti.

Tattha sabbadiṭṭhīnaṃ sassatucchedadiṭṭhīhi saṅgahitattā sabbepi diṭṭhigatikā sattā imā eva dve diṭṭhiyo sannissitā. Yathāha 『『dvayanissito kho panāyaṃ kaccāna loko yebhuyyena atthitañca natthitañcā』』ti, (saṃ. ni.

我來翻譯這段巴利文： "其中"是在那些偈頌中。"這"是現在將要說的說明。"照明"是從各方面顯示,意思是說不遺漏任何部分而分別。"顯明"是即使如此照明,也不使隱藏秘密,以聽眾易於理解的方式顯示。有人也說簡略的是照明,詳細的是顯明。又這兩個詞是隨順前面所說而說,但意思是一樣的。所以應連線:照明是對第一偈,顯明是對第二偈。以"和"字結合兩處互相。為什麼這樣說?說"因為這裡"等。"因為"是理由的不變詞,如"因為字母錯誤"等。或者意思是"因為、為什麼"。值得建立教令故為值得教令者,因為是正等覺者,因為大悲心而以不顛倒的利益教導故是量語,意思是由值得教令的世尊。因為在那裡也有世俗和勝義法的存在,所以說"以教令為多",以此顯示多分的方法。在此後也是這個方法。特別奪取眾生的意故為世俗,即施設,善巧於此,以此。 有眾多過失、罪、違越的他們是眾多違犯者,如舍利沙迦長老等。"隨罪"是隨過失。在"多種意樂"等中,意樂即是深意,那以義來說是見和智,以分別則有四種。如說: "常見斷見和, 隨順的忍智, 如實的智慧, 此說為意樂。" 其中一切見以常見斷見攝故,一切持見的眾生依止這兩種見。如說:"迦旃延,這世間多依二邊,即有和無。"

2.15) atthitāti hi sassataggāho adhippeto, natthitāti ucchedaggāho. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ āsayo. Vivaṭṭanissitānaṃ pana suddhasattānaṃ anulomikā khanti, yathābhūtañāṇanti duvidho āsayo. Tattha ca anulomikā khanti vipassanāñāṇaṃ. Yathābhūtañāṇaṃ pana kammasakatāñāṇaṃ. Catubbidho peso āsayanti sattā ettha nivasanti, cittaṃ vā āgamma seti etthāti āsayo migāsayo viya. Yathā migo gocarāya gantvāpi paccāgantvā tattheva vanagahane sayatīti taṃ tassa 『『āsayo』』ti vuccati, tathā cittaṃ aññathāpi pavattitvā yattha paccāgamma seti, tassa so 『『āsayo』』ti. Kāmarāgādayo satta anusayā. Mūsikavisaṃ viya kāraṇalābhe uppajjamānārahā anāgatā, atītā, paccuppannā ca taṃsabhāvattā tathā vuccanti. Na hi dhammānaṃ kālabhedena sabhāvabhedoti. Cariyāti rāgacariyādikā cha mūlacariyā, antarabhedena anekavidhā, saṃsaggavasena pana tesaṭṭhi honti. Atha vā cariyāti sucaritaduccaritavasena duvidhaṃ caritaṃ. Tañhi vibhaṅge caritaniddese niddiṭṭhaṃ.

『『Adhimutti nāma 『ajjeva pabbajissāmi, ajjeva arahattaṃ gaṇhissāmī』tiādinā tanninnabhāvena pavattamānaṃ sanniṭṭhāna』』nti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) gaṇṭhipadesu vuttaṃ. Ācariyadhammapālattherena pana 『『adhimutti nāma sattānaṃ pubbacariyavasena abhiruci, sā duvidhā hīnapaṇītabhedenā』ti (dī. ni. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ. Tathā hi yāya hīnādhimuttikā sattā hīnādhimuttikeyeva satte sevanti, paṇītādhimuttikā paṇītādhimuttikeyeva . Sace hi ācariyupajjhāyā sīlavanto na honti, saddhivihārikā sīlavanto, te attano ācariyupajjhāyepi na upasaṅkamanti, attanā sadise sāruppabhikkhūyeva upasaṅkamanti. Sace ācariyupajjhāyā sāruppabhikkhū, itare asāruppā, tepi na ācariyupajjhāye upasaṅkamanti, attanā sadise asāruppabhikkhūyeva upasaṅkamanti. Dhātusaṃyuttavasena (saṃ. ni.

我來翻譯這段巴利文： "有"即意指執取常見，"無"即執取斷見。這是依輪迴的凡夫的意樂。而依涅槃的清凈有情的意樂則有兩種：隨順的忍和如實智。其中隨順的忍是觀智。而如實智是業自性智。這四種意樂是眾生住於此，或心依止於此故為意樂，如野獸的住處。如野獸去覓食后還會回到那裡的叢林而臥，所以那叫做它的"住處"，同樣心雖然以其他方式活動，但回來依止之處，那就是它的"意樂"。貪慾等七種隨眠。如鼠毒在得到因緣時會生起，未來、過去、現在都因為是那個本性而如此說。因為諸法不會因為時間差別而有本性差別。行為即貪行等六種根本行為，以中間差別則有多種，以結合則有六十三種。或者行為即依善行惡行而有兩種行為。那在分別論的行為解說中已解說。 在註釋書中說："勝解即以'今天我就要出家，今天我就要證阿羅漢'等方式以向彼傾向的狀態而生起的決定。"而阿阇黎法護長老則說："勝解即是眾生依過去的行為而有的愛好，它以低劣和殊勝的區別有兩種。"如是有低劣勝解的眾生親近低劣勝解的眾生，殊勝勝解的親近殊勝勝解的。因為如果和尚阿阇黎不持戒，而依止者持戒，他們也不親近自己的和尚阿阇黎，只親近與自己相似的適宜比丘。如果和尚阿阇黎是適宜比丘，其他是不適宜的，他們也不親近和尚阿阇黎，只親近與自己相似的不適宜比丘。以界相應的方式。

2.85 ādayo) cesa attho dīpetabbo. Evamayaṃ hīnādhimuttikādīnaṃ aññamañño pasevanādiniyamitā abhiruci ajjhāsayadhātu 『『adhimuttī』』ti veditabbā. Anekā ajjhāsayādayo te yesaṃ atthi, anekā vā ajjhāsayādayo yesanti tathā yathā 『『bahukattuko, bahunadiko』』ti. Yathānulomanti ajjhāsayādīnaṃ anulomaṃ anatikkamma, ye ye vā ajjhāsayādayo anulomā, tehi tehīti attho. Āsayādīnaṃ anulomassa vā anurūpantipi vadanti. Ghanavinibbhogābhāvato diṭṭhimānataṇhāvasena 『『ahaṃ mama santaka』』nti evaṃ pavattasaññino. Yathādhammanti 『『natthettha attā, attaniyaṃ vā, kevalaṃ dhammamattameveta』』nti evamādinā dhammasabhāvānurūpanti attho.

Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Mahanto saṃvaro asaṃvaro. Vuḍḍhiattho hi ayaṃ a-kāro yathā 『『asekkhā dhammā』』ti (dha. sa. tikamātikā 21) taṃyogatāya ca khuddako saṃvaro pārisesādinayena saṃvaro, tasmā khuddako, mahanto ca saṃvaroti attho. Tenāha 『『saṃvarā saṃvaro』』tiādi. Diṭṭhiviniveṭhanāti diṭṭhiyā vimocanaṃ, atthato pana tassa ujuvipaccanikā sammādiṭṭhiādayo dhammā. Tathā cāha 『『dvāsaṭṭhidiṭṭhipaṭipakkhabhūtā』』ti. Nāmassa, rūpassa, nāmarūpassa ca paricchindanaṃ nāmarūpaparicchedo, so pana 『『rāgādipaṭipakkhabhūto』』ti vacanato tathāpavattameva ñāṇaṃ.

『『Tīsupī』』tiādinā aparaḍḍhaṃ vivarati. Tīsupi tāsaṃ vacanasambhavato 『『visesenā』』ti vuttaṃ. Tadetaṃ sabbattha yojetabbaṃ. Tatra 『『yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā』』ti vacanato āha 『『vinayapiṭake adhisīlasikkhā』』ti. Suttantapāḷiyaṃ 『『vivicceva kāmehī』』tiādinā (dī. ni. 1.226; saṃ. ni. 1.152; a. ni.

我來翻譯這段巴利文： 這個意思應以界相應等來說明。如此這個由低劣勝解等的相互親近等所決定的愛好、意樂界,應知為"勝解"。有多種意樂等的他們,或者他們有多種意樂等,如"多曲、多河"。"隨順"是不超越意樂等的隨順,或者意思是以任何隨順的意樂等。也有人說是隨順意樂等的適合。因為沒有聚合的區分,以見、慢、愛的方式認為"我,我所有"而如此起想的。"如法"意思是"這裡沒有我,或我所,只是法而已"等如此隨順法的本性。 防護即是律儀,身語不違越。大防護非防護。因為這個a-字是增長義,如"無學法",以及與此相應小防護以剩餘等方式為防護,所以意思是小和大的防護。因此說"以防護的防護"等。"見的解脫"是從見中解脫,但以義來說是與它完全相反的正見等法。如是說"是六十二見的對治"。名、色、名色的確定是名色差別,但因為說"是貪等的對治",所以是如此生起的智。 以"在三個"等解釋後半部。因為在三者中都有說它們的可能所以說"特別"。這個在一切處都應配合。在此因為說"這個增上戒學,這是在此義中所意指的學",所以說"律藏中是增上戒學"。在經藏中以"遠離諸欲"等。

4.123) samādhidesanābāhullato 『『suttanta piṭake adhicittasikkhā』』ti vuttaṃ. Nāmarūpaparicchedassa adhipaññāpadaṭṭhānato, adhipaññāya ca atthāya tadavasesanāmarūpadhammakathanato āha 『『abhidhammapiṭake adhipaññāsikkhā』』ti.

Kilesānanti saṃklesadhammānaṃ, kammakilesānaṃ vā, ubhayāpekkhañcetaṃ 『『yo kāyavacīdvārehi kilesānaṃ vītikkamo, tassa pahānaṃ, tassa paṭipakkhattā』』ti ca. 『『Vītikkamo』』ti ayaṃ 『『paṭipakkha』』nti bhāvayoge sambandho, 『『sīlassā』』ti pana bhāvapaccaye. Evaṃ sabbattha. Anusayavasena santāne anuvattantā kilesā kāraṇalābhe pariyuṭṭhitāpi sīlabhedabhayavasena vītikkamituṃ na labhantīti āha 『『vītikkamapaṭipakkhattā sīlassā』』ti. Okāsādānavasena kilesānaṃ citte kusalappavattiṃ pariyādiyitvā uṭṭhānaṃ pariyuṭṭhānaṃ, tassa pahānaṃ, cittasantāne uppattivasena kilesānaṃ pariyuṭṭhānassa pahānanti vuttaṃ hoti. 『『Kilesāna』』nti hi adhikāro, taṃ pana pariyuṭṭhānappahānaṃ cittasamādahanavasena bhavatīti āha 『『pariyuṭṭhānapaṭipakkhattā samādhissā』』ti. Appahīnabhāvena santāne anu anu sayanakā anurūpakāraṇalābhe uppajjanārahā thāmagatā kāmarāgādayo satta kilesā anusayā, tesaṃ pahānaṃ, te pana sabbaso ariyamaggapaññāya pahīyantīti āha 『『anusayapaṭipakkhattā paññāyā』』ti.

Dīpālokena viya tamassa dānādipuññakiriyavatthugatena tena tena kusalaṅgena tassa tassa akusalassa pahānaṃ tadaṅgappahānaṃ. Idha pana adhisīlasikkhāya vuttaṭṭhānattā tena tena susīlyaṅgena tassa tassa dussīlyaṅgassa pahānaṃ 『『tadaṅgappahāna』』nti gahetabbaṃ. Upacārappanābhedena samādhinā pavattinivāraṇena ghaṭappahārena viya jalatale sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ vikkhambhanavasena pahānaṃ vikkhambhanappahānaṃ. Catunnaṃ ariyamaggānaṃ bhāvitattā taṃ taṃ maggavato santāne samudayapakkhikassa kilesagaṇassa accantamappavattisaṅkhāta samucchindanavasena pahānaṃ samucchedappahānaṃ. Duṭṭhu caritaṃ, saṃkilesehi vā dūsitaṃ caritaṃ duccaritaṃ. Tadeva yattha uppannaṃ, taṃ santānaṃ sammā kilisati vibādhati, upatāpeti cāti saṃkileso, tassa pahānaṃ. Kāyavacīduccaritavasena pavattasaṃkilesassa tadaṅgavasena pahānaṃ vuttaṃ sīlassa duccaritapaṭipakkhattā. Sikkhattayānusārena hi attho veditabbo. Tasatīti taṇhā, sāva vuttanayena saṃkileso, tassa vikkhambhanavasena pahānaṃ vuttaṃ samādhissa kāmacchandapaṭipakkhattā. Diṭṭhiyeva yathāvuttanayena saṃkileso, tassa samucchedavasena pahānaṃ vuttaṃ paññāya attādivinimuttasabhāva dhammappakāsanato.

Ekamekasmiñcetthāti etesu tīsu piṭakesu ekamekasmiṃ piṭake, ca-saddo vākyārambhe, pakkhantare vā. Pi-saddo, api-saddo vā avayavasampiṇḍane, tena na kevalaṃ catubbidhasseva gambhīrabhāvo, atha kho paccekaṃ tadavayavānampīti sampiṇḍanaṃ karoti. Esa nayo īdisesu. Idāni te sarūpato dassetuṃ 『『tatthā』』tiādi vuttaṃ. Tattha tantīti pāḷi. Sā hi ukkaṭṭhānaṃ sīlādiatthānaṃ bodhanato, sabhāvaniruttibhāvato, buddhādīhi bhāsitattā ca pakaṭṭhānaṃ vacanānaṃ āḷi pantīti 『『pāḷī』』ti vuccati.

我來翻譯這段巴利文： 因為經藏中多說定,所以說"經藏中是增上心學"。因為名色差別是增上慧的立足處,而且爲了增上慧而說其餘名色法,所以說"阿毗達摩藏中是增上慧學"。 "諸煩惱"是染污法,或業煩惱,這是兩者都考慮到的"以身語門的煩惱違越,它的斷除,因為是它的對治"。"違越"這個詞與"對治"結合是以存在義,而與"戒"結合是以狀態義。一切處都如此。隨眠的方式在相續中隨轉的煩惱即使得到因緣現行,也因為怕破戒而不能違越,所以說"因為是違越的對治故為戒"。以得到機會的方式煩惱在心中遍取善行的生起而起是現行,它的斷除,是在心相續中以生起方式斷除煩惱的現行。因為是"諸煩惱"的主題,而那現行斷是以心定的方式而有,所以說"因為是現行的對治故為定"。以未斷的狀態在相續中一再潛伏,在得到適當因緣時能生起的有力的貪慾等七種煩惱是隨眠,它們的斷除,而它們是完全由聖道慧斷除,所以說"因為是隨眠的對治故為慧"。 如以燈光對黑暗般,以佈施等福業事的那些善分而斷除那些不善,是分斷。在這裡因為是說增上戒學的地方,所以應理解以那些善戒分斷除那些惡戒分是"分斷"。以近行和安止的定以阻止生起,如以瓶擊而斷除水面的苔蘚般,以鎮伏的方式斷除那些蓋等法是鎮伏斷。因為修習四聖道,在道者的相續中集的一分煩惱群以永不生起所謂的斷根方式斷除是斷根斷。惡行,或被染污所污染的行為是惡行。它在哪裡生起,就完全污染、傷害、惱害那個相續,故為染污,它的斷除。說以身語惡行而轉起的染污以分斷方式斷除,因為戒是惡行的對治。因為應依三學的隨順而知義。渴愛即是動搖,它如前說即是染污,說以鎮伏方式斷除它,因為定是欲貪的對治。見如前說即是染污,說以斷根方式斷除它,因為慧顯示遠離我等本性的諸法。 "在每一個這裡"即在這三藏中每一藏中,和字是在句子開始,或在另一分。或者pi字,或者api字是在部分結合,以此不僅是四種深義,而且也結合各自的部分。在這樣的情況都是這個方法。現在爲了顯示它們的自性而說"其中"等。其中言教即是聖典。因為它教導殊勝的戒等義,因為是自性語言,因為是佛等所說,所以稱為殊勝語言的列、行為"聖典"。

Idha pana vinayagaṇṭhipadakārādīnaṃ saddavādīnaṃ matena pubbe vavatthāpitā paramatthasaddappabandhabhūtā tanti dhammo nāma. Iti-saddo hi nāmatthe, 『『dhammo』』ti vā vuccati. Tassāyevāti tassā yathāvuttāya eva tantiyā attho. Manasā vavatthāpitāyāti uggahaṇa-dhāraṇādivasappavattena manasā pubbe vavatthāpitāya yathāvuttāya paramatthasaddappabandhabhūtāya tassā tantiyā. Desanāti pacchā paresamavabodhanatthaṃ desanāsaṅkhātā paramatthasaddappabandhabhūtā tantiyeva. Apica yathāvuttatanti saṅkhātasaddasamuṭṭhāpako cittuppādo desanā. Tantiyā, tantiatthassa cāti yathāvuttāya duvidhāyapi tantiyā, tadatthassa ca yathābhūtāvabodhoti attho veditabbo. Te hi bhagavatā vuccamānassa atthassa, vohārassa ca dīpako saddoyeva tanti nāmāti vadanti. Tesaṃ pana vāde dhammassāpi saddasabhāvattā dhammadesanānaṃ ko visesoti ce? Tesaṃ tesaṃ atthānaṃ bodhakabhāvena ñāto, uggahaṇādivasena ca pubbe vavatthāpito paramatthasaddappabandho dhammo, pacchā paresaṃ avabodhanatthaṃ pavattito taṃ tadatthappakāsako saddo desanāti ayamimesaṃ visesoti. Atha vā yathāvuttasaddasamuṭṭhāpako cittuppādo desanā desīyati samuṭṭhāpīyati saddo etenāti katvā musāvādādayo viya tatthāpi hi musāvādādisamuṭṭhāpikā cetanā musāvādādisaddehi voharīyatīti. Kiñcāpi akkharāvalibhūto paññattisaddoyeva atthassa ñāpako, tathāpi mūlakāraṇabhāvato 『『akkharasaññāto』』tiādīsu viya tassāyeva atthoti paramatthasaddoyeva atthassa ñāpakabhāvena vuttoti daṭṭhabbaṃ. 『『Tassā tantiyā desanā』』ti ca sadisavohārena vuttaṃ yathā 『『uppannā ca kusalādhammā bhiyyobhāvāya vepullāya saṃvattantī』』ti.

Abhidhammagaṇṭhipadakārādīnaṃ pana paṇṇattivādīnaṃ matena sammutiparamatthabhedassa atthassa anurūpavācakabhāvena paramatthasaddesu ekantena bhagavatā manasā vavatthāpitā nāmapaññattipabandhabhūtā tanti dhammo nāma, 『『dhammo』』ti vā vuccati. Tassāyevāti tassā nāmapaññattibhūtāya tantiyā eva attho. Manasā vavatthāpitāyāti sammutiparamatthabhedassa atthassānurūpavācakabhāvena paramatthasaddesu bhagavatā manasā vavatthāpitāya nāmapaṇṇattipabandhabhūtāya tassā tantiyā. Desanāti paresaṃ pabodhanena atisajjanā vācāya pakāsanā vacībhedabhūtā paramatthasaddappabandhasaṅkhātā tanti. Tantiyā, tantiatthassa cāti yathāvuttāya dubbidhāyapi tantiyā, tadatthassa ca yathābhūtāvabodhoti attho. Te hi evaṃ vadanti – sabhāvatthassa, sabhāvavohārassa ca anurūpavaseneva bhagavatā manasā vavatthāpitā paṇṇatti idha 『『tantī』』ti vuccati. Yadi ca saddavādīnaṃ matena saddoyeva idha tanti nāma siyā. Tantiyā, desanāya ca nānattena bhavitabbaṃ, manasā vavatthāpitāya ca tantiyā vacībhedakaraṇamattaṃ ṭhapetvā desanāya nānattaṃ natthi. Tathā hi desanaṃ dassentena manasā vavatthāpitāya tantiyā desanāti vacībhedakaraṇamattaṃ vinā tantiyā saha desanāya anaññatā vuttā. Tathā ca upari 『『desanāti paññattī』』ti vuttattā desanāya anaññabhāvena tantiyāpi paṇṇattibhāvo kathito hoti.

我來翻譯這段巴利文： 在此依律註釋書作者等聲論者的意見,先前確立的勝義語言結合成的言教名為法。因為iti詞是名義,"法"即如此說。"只是它的"即只是那所說的言教的義。"以意確立"即以聞持等力而轉的意先前確立的如上所說的勝義語言結合成的那言教。"教說"即後來爲了令他人瞭解所說的勝義語言結合成的言教。又如上所說言教所稱的語言生起的心生起是教說。"言教和言教義"即如上所說兩種言教和它的義的如實瞭解,應知這是意思。因為他們說世尊所說的義和言說的詮釋語言即名為言教。但在他們的說法中,如果法也是語言本性,法和教說有什麼區別?回答:以詮表彼彼義而知,以聞持等力先前確立的勝義語言結合是法,後來爲了令他人瞭解而轉起的顯明彼彼義的語言是教說,這是它們的區別。或者如上所說的語言生起的心生起是教說,因為語言由此生起而說,如妄語等,因為在那裡也以妄語等詞說生起妄語等的思。雖然是字行成的施設語言才是義的表知,但因為是根本因,如在"由字認知"等中,那也是義,所以應見只有勝義語言以義的表知性而說。"它的言教的教說"是以相似的言說而說,如"已生的善法導向增長廣大"。 但依阿毗達摩註釋書作者等施設論者的意見,以適合世俗勝義差別的義的能詮性在勝義語言中世尊一向以意確立的名施設結合成的言教名為法,"法"即如此說。"只是它的"即只是那名施設成的言教的義。"以意確立"即以適合世俗勝義差別的義的能詮性在勝義語言中世尊以意確立的名施設結合成的那言教。"教說"即以他人的瞭解而顯示的語言表明,成為語言破的勝義語言結合所稱的言教。"言教和言教義"即如上所說兩種言教和它的義的如實瞭解,這是意思。因為他們如是說 - 世尊只是以適合自性義和自性言說的方式以意確立的施設在這裡稱為"言教"。如果依聲論者的意見在這裡只有語言名為言教,言教和教說應有差別,而以意確立的言教除了作語言破外,與教說沒有差別。如是顯示教說時說"以意確立的言教的教說",除了作語言破外,說教說與言教無異。如是因為上面說"教說即施設",以教說的無異性也說言教是施設性。

Apica yadi tantiyā aññāyeva desanā siyā, 『『tantiyā ca tantiatthassa ca desanāya ca yathābhūtāvabodho』』ti vattabbaṃ siyā. Evaṃ pana avatvā 『『tantiyā ca tantiatthassa ca yathābhūtāvabodho』』ti vuttattā tantiyā, desanāya ca anaññabhāvo dassito hoti. Evañca katvā upari 『『desanā nāma paññattī』』ti dassentena desanāya anaññabhāvato tantiyā paṇṇattibhāvo kathito hotīti. Tadubhayampi pana paramatthato saddoyeva paramatthavinimuttāya sammutiyā abhāvā, imameva ca nayaṃ gahetvā keci ācariyā 『『dhammo ca desanā ca paramatthato saddo evā』』ti voharanti, tepi anupavajjāyeva. Yathā kāmāvacarapaṭisandhivipākā 『『parittārammaṇā』』ti vuccanti, evaṃ sampadamidaṃ daṭṭhabbaṃ. Na hi kāmāvacarapaṭisandhivipākā 『『nibbattitaparamatthavisayāyevā』』ti sakkā vattuṃ itthipurisādiākāraparivitakkapubbakānaṃ rāgādiakusalānaṃ, mettādikusalānañca ārammaṇaṃ gahetvāpi samuppajjanato. Paramatthadhammamūlakattā panassa parikappassa paramatthavisayatā sakkā paññapetuṃ, evamidhāpi daṭṭhabbanti ca. Evampi paṇṇattivādīnaṃ mataṃ hotu, saddavādīnaṃ matepi dhammadesanānaṃ nānattaṃ vuttanayeneva ācariyadhammapālattherā dīhi pakāsitanti. Hoti cettha –

『『Saddo dhammo desanā ca, iccāhu apare garū;

Dhammo paṇṇatti saddo tu, desanā vāti cāpare』』ti.

我來翻譯這段巴利文： 又如果言教與教說完全不同,應該說"言教和言教義和教說的如實瞭解"。但不這樣說而說"言教和言教義的如實瞭解",顯示言教和教說無異。如此上面顯示"教說即施設"時,因為教說無異,說言教是施設性。但這兩者以勝義來說都只是語言,因為沒有離開勝義的世俗,有些阿阇黎取這個方法而說"法和教說以勝義來說只是語言",他們也是無可非議的。如說欲界結生異熟是"有限所緣",這應如是見。因為不能說欲界結生異熟"只緣生起的勝義境",因為也緣取女人男人等相的尋思為先的貪等不善和慈等善而生起。但因為這個遍計是以勝義法為根本,所以能施設是勝義境,這裡也應如是見。即使如此是施設論者的意見,在聲論者的意見中法和教說的差別也如前說由阿阇黎法護長老等顯明。這裡有偈： "語言法和教說,如是說其他師; 法是施設語言,教說則說其他。"

Tīsupi cetesu ete dhammatthadesanāpaṭivedhāti ettha tantiattho, tantidesanā, tantiatthapaṭivedho cāti ime tayo tantivisayā hontīti vinayapiṭakādīnaṃ atthadesanāpaṭivedhādhārabhāvo yutto, piṭakāni pana tantiyevāti tesaṃ dhammādhārabhāvo kathaṃ yujjeyyāti? Tantisamudāyassa avayavatantiyā ādhārabhāvato. Samudāyo hi avayavassa parikappanāmattasiddhena ādhārabhāvena vuccati yathā 『『rukkhe sākhā』』ti. Ettha ca dhammādīnaṃ dukkhogāhabhāvato tehi dhammādīhi vinayādayo gambhīrāti vinayādīnampi catubbidho gambhīrabhāvo vuttoyeva, tasmā dhammādayo eva dukkhogāhattā gambhīrā, na vinayādayoti na codetabbametaṃ samukhena, visayavisayīmukhena ca vinayādīnaññeva gambhīrabhāvassa vuttattā. Dhammo hi vinayādayo eva abhinnattā. Tesaṃ visayo attho vācakabhūtānaṃ tesameva vāccabhāvato, visayino desanāpaṭivedhā dhammatthavisayabhāvatoti. Tattha paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya ca dukkhogāhabhāvo veditabbo, paṭivedhassa pana uppādetuṃ asakkuṇeyyattā, tabbisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā. Dhammatthadesanānaṃ gambhīrabhāvato tabbisayo paṭivedhopi gambhīro yathā taṃ gambhīrassa udakassa pamāṇaggahaṇe dīghena pamāṇena bhavitabbaṃ, evaṃsampadamidanti (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vajirabuddhitthero. Piṭakāvayavānaṃ dhammādīnaṃ vuccamāno gambhīrabhāvo taṃsamudāyassa piṭakassāpi vuttoyeva, tasmā tathā na codetabbantipi vadanti, vicāretabbametaṃ sabbesampi tesaṃ piṭakāvayavāsambhavato. Mahāsamuddo dukkhogāho, alabbhaneyyapatiṭṭho viya cāti sambandho. Atthavasā hi vibhattivacanaliṅgapariṇāmoti. Dukkhena ogayhanti, dukkho vā ogāho anto pavisanametesūti dukkhogāhā. Na labhitabboti alabbhanīyo, soyeva alabbhaneyyo, labhīyate vā labbhanaṃ, taṃ nārahatīti alabbhaneyyo. Patiṭṭhahanti ettha okāseti patiṭṭho, patiṭṭhahanaṃ vā patiṭṭho, alabbhaneyyo so yesu te alabbhaneyyapatiṭṭhā. Ekadesena ogāhantehipi mandabuddhīhi patiṭṭhā laddhuṃ na sakkāyevāti dassetuṃ etaṃ puna vuttaṃ. 『『Eva』』ntiādi nigamanaṃ.

Idāni hetuhetuphalādīnampi vasena gambhīrabhāvaṃ dassento 『『aparo nayo』』tiādimāha. Tattha hetūti paccayo. So ca attano phalaṃ dahati vidahatīti dhammo da-kārassa dha-kāraṃ katvā. Dhammasaddassa cettha hetupariyāyatā kathaṃ viññāyatīti āha 『『vuttañheta』』ntiādi. Vuttaṃ paṭisambhidāvibhaṅge (vibha. 718). Nanu ca 『『hetumhi ñāṇaṃ dhammapaṭisambhidā』』ti etena vacanena dhammassa hetubhāvo kathaṃ viññāyatīti? 『『Dhammapaṭisambhidā』』ti etassa samāsapadassa avayavapadatthaṃ dassentena 『『hetumhi ñāṇa』』nti vuttattā. 『『Dhamme paṭisambhidā dhammapaṭisambhidā』』ti ettha hi 『『dhamme』』ti etassa atthaṃ dassentena 『『hetumhī』』ti vuttaṃ, 『『paṭisambhidā』』ti etassa atthaṃ dassentena 『『ñāṇa』』nti. Tasmā hetudhammasaddā ekatthā, ñāṇapaṭisambhidā saddā cāti imamatthaṃ vadantena sādhito dhammassa hetubhāvoti. Tathā 『『hetuphale ñāṇaṃ atthapaṭisambhidā』』ti etena vacanena sādhito atthassa hetuphalabhāvoti daṭṭhabbo. Hetuno phalaṃ hetuphalaṃ, tañca hetuanusārena arīyati adhigamīyatīti atthoti vuccati.

我來翻譯這段巴利文： 關於"在這三者中都有這些法、義、教說、證悟",其中言教義、言教教說、言教義證悟這三者是言教的範圍,所以律藏等是義、教說、證悟的所依是合適的,但是藏只是言教,它們怎麼適合作為法的所依呢?因為言教總集是部分言教的所依。因為總集以想像所成的所依性說是部分的所依,如說"樹上的枝"。在這裡因為法等是難以通達的,所以說律等因法等而深奧,因此說律等也有四種深奧,所以不應責難說只有法等因難通達而深奧,而律等不是,因為是從對像和能對象的方面說只有律等的深奧性。因為法即是律等由於無差別。它們的所對是義,因為作為能詮的它們的所詮性,能對的教說證悟是法義的所對性。其中應知因為證悟的困難所以法義,因為教說智的困難所以教說難以通達,而證悟應知因為不能生起,因為達到彼所對智的困難故難以通達。因為法義教說的深奧性,彼所對的證悟也深奧,如測量深水需要長的度量,這是同樣的道理,金剛慧長老如是說。藏部分的法等所說的深奧性也說了它們總集的藏的,所以不應如此責難,也這樣說,這應考察因為一切它們都不是藏的部分。大海難以通達,如不能得立足處,這是關聯。因為依義而有格、數、性的轉變。難以通達,或難入其中故難通達。不能得故不可得,即是不可得,或者得即是可得,不值得彼故不可得。立足於此處故為立足,或者立足即是立足,不可得彼故為不可得立足。爲了顯示即使部分通達的鈍慧者也完全不能得到立足處而再說此。"如是"等是結論。 現在為顯示因因果等的方式的深奧性而說"另一方法"等。其中"因"是緣。它給予安排自己的果故為法,將d音轉成dh音。這裡法字怎麼知道是因的同義詞?說"因為說"等。說在無礙解分別(論)中。難道不是以"因中的智為法無礙解"這句話怎麼知道法的因性?因為顯示"法無礙解"這複合詞的部分詞義而說"因中的智"。因為在這裡"法無礙解"中顯示"法"的義而說"因中",顯示"無礙解"的義而說"智"。所以說因和法字同義,智和無礙解字也如此,說此義者證成法的因性。應見如是以"因果中的智為義無礙解"這句話證成義的因果性。因的果是因果,它隨因而被得到、證得故說為義。

Desanātipaññattīti ettha saddavādīnaṃ vāde atthabyañjanakā aviparītābhilāpadhammaniruttibhūtā paramatthasaddappabandhasaṅkhātā tanti 『『desanā』』ti vuccati, desanā nāmāti vā attho. Desīyati attho etāyāti hi desanā. Pakārena ñāpīyati attho etāya, pakārato vā ñāpetīti paññatti. Tameva sarūpato dassetuṃ 『『yathādhammaṃ dhammābhilāpoti adhippāyo』』ti vuttaṃ. Yathādhammanti ettha pana dhammasaddo hetuṃ, hetuphalañca sabbaṃ saṅgaṇhāti. Sabhāvavācako hesa dhammasaddo, na pariyattihetuādivācako, tasmā yo yo avijjāsaṅkhārādidhammo, tasmiṃ tasminti attho. Tesaṃ tesaṃ avijjāsaṅkhārādidhammānaṃ anurūpaṃ vā yathādhammaṃ. Desanāpi hi paṭivedho viya aviparītasavisayavibhāvanato dhammānurūpaṃ pavattati, tatoyeva ca aviparītābhilāpoti vuccati. Dhammābhilāpoti hi atthabyañjanako aviparītābhilāpo dhammaniruttibhūto tantisaṅkhāto paramatthasaddappabandho. So hi abhilappati uccārīyatīti abhilāpo, dhammo aviparīto sabhāvabhūto abhilāpo dhammābhilāpoti vuccati, etena 『『tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā』』ti (vibha. 718) ettha vuttaṃ dhammaniruttiṃ dasseti saddasabhāvattā desanāya. Tathā hi niruttipaṭisambhidāya parittārammaṇādibhāvo paṭisambhidāvibhaṅgapāḷiyaṃ (vibha. 718) vutto. Tadaṭṭhakathāya ca 『『taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā』』tiādinā (vibha. aṭṭha. 718) tassā saddārammaṇatā dassitā. 『『Imassa atthassa ayaṃ saddo vācako』』ti hi vacanavacanatthe vavatthapetvā taṃ taṃ vacanatthavibhāvanavasena pavattito saddo 『『desanā』』ti vuccati. 『『Adhippāyo』』ti etena 『『desanāti paññattī』』ti etaṃ vacanaṃ dhammaniruttābhilāpaṃ sandhāya vuttaṃ, na tato vinimuttaṃ paññattiṃ sandhāyāti dasseti anekadhā atthasambhave attanā adhippetatthasseva vuttattāti ayaṃ saddavādīnaṃ vādato vinicchayo.

Paññattivādīnaṃ vāde pana sammutiparamatthabhedassa atthassānurūpavācakabhāvena paramatthasaddesu bhagavatā manasā vavatthāpitā tantisaṅkhātā nāmapaññatti desanā nāma, 『『desanā』』ti vā vuccatīti attho. Tadeva mūlakāraṇabhūtassa saddassa dassanavasena kāraṇūpacārena dassetuṃ 『『yathādhammaṃ dhammābhilāpoti adhippāyo』』ti vuttaṃ. Kiñcāpi hi 『『dhammābhilāpo』』ti ettha abhilappati uccārīyatīti abhilāpoti saddo vuccati, na paṇṇatti, tathāpi sadde vuccamāne tadanurūpaṃ vohāraṃ gahetvā tena vohārena dīpitassa atthassa jānanato sadde kathite tadanurūpā paṇṇattipi kāraṇūpacārena kathitāyeva hoti. Apica 『『dhammābhilāpoti attho』』ti avatvā 『『dhammābhilāpoti adhippāyo』』ti vuttattā desanā nāma saddo na hotīti dīpitameva. Tena hi adhippāyamattameva mūlakāraṇasaddavasena kathitaṃ, na idha gahetabbo 『『desanā』』ti etassa atthoti ayaṃ paññattivādīnaṃ vādato vinicchayo. Atthantaramāha 『『anuloma…pe… kathana』』nti, etena heṭṭhā vuttaṃ desanāsamuṭṭhāpakaṃ cittuppādaṃ dasseti. Kathīyati attho etenāti hi kathanaṃ. Ādisaddena nītaneyyādikā pāḷigatiyo, ekattādinandiyāvattādikā pāḷinissitā ca nayā saṅgahitā.

我來 譯這段巴利文： 關於"教說即施設",在聲論者的意見中,能詮義字的不顛倒言說法言詞性的勝義語言結合稱為言教,稱為教說,或者此是義。因為以此說義故為教說。以種種方式令知義故,或從種種方式令知故為施設。為顯示它的自性而說"如法的法言說是意思"。這裡"如法"中法字包含因和因果一切。這個法字是說自性的,不是說教法、因等的,所以凡是無明、行等法,在彼彼中的意思。或者隨順彼彼無明、行等法故為如法。因為教說如證悟一樣由於顯明不顛倒的自境而隨法而轉,由此說為不顛倒言說。因為法言說是能詮義字的不顛倒言說法言詞性的言教稱為勝義語言結合。因為它被說被誦故為言說,法是不顛倒自性的言說故說為法言說,以此顯示"在彼法言詞言說中的智為言詞無礙解"這裡所說的法言詞,因為教說是語言自性。如是在無礙解分別聖典中說言詞無礙解是有限所緣等。在其註釋中以"以彼自性言詞語言為所緣"等顯示它的語言所緣性。因為確定"這個語言是這個義的能詮"的能說所說義,依顯明彼彼所說義的方式轉起的語言稱為"教說"。以"意思"顯示"教說即施設"這句話是就法言詞言說而說,不是就離開彼的施設而說,因為在多種義可能時說自己所意趣的義。這是從聲論者的意見的決定。 但在施設論者的意見中,以適合世俗勝義差別的義的能詮性在勝義語言中世尊以意確立的稱為言教的名施設名為教說,或說為"教說",此是義。爲了依根本原因的語言的顯示方式以原因的假說而顯示故說"如法的法言說是意思"。雖然在"法言說"中說被說被誦故為言說是說語言不是施設,但是在說語言時取與彼相應的言說,因為由彼言說而顯示的義的了知故,在說語言時以原因的假說也說了與彼相應的施設。又因為不說"法言說是義"而說"法言說是意思",顯示教說不是語言。因為以彼只說意趣依根本原因的語言的方式,不是在這裡應取的"教說"的義。這是從施設論者的意見的決定。說另一義"隨順等說",以此顯示前面所說的教說生起的心生起。因為以此說義故為說。以等字攝取引導所引導等的聖典道理,和一性等七轉等依止聖典的方法。

Sayameva paṭivijjhati, etena vā paṭivijjhantīti paṭivedho, ñāṇaṃ. Tadeva abhisameti, etena vā abhisamentīti abhisamayotipi vuccati. Idāni taṃ paṭivedhaṃ abhisamayappabhedato, abhisamayākārato, ārammaṇato, sabhāvato ca pākaṭaṃ kātuṃ 『『so cā』』tiādi vuttaṃ. Tattha hi lokiyalokuttaroti pabhedato, visayato, asammohatoti ākārato, dhammesu, atthesu, paññattīsūti ārammaṇato, atthānurūpaṃ, dhammānurūpaṃ, paññattipathānurūpanti sabhāvato ca pākaṭaṃ karoti. Tattha visayato atthādianurūpaṃ dhammādīsu avabodho nāma avijjādidhammārammaṇo, saṅkhārādiatthārammaṇo, tadubhayapaññāpanārammaṇo ca lokiyo abhisamayo. Asammohato atthādianurūpaṃ dhammādīsu avabodho nāma nibbānārammaṇo maggasampayutto yathāvuttadhammatthapaññattīsu sammohaviddhaṃsano lokuttaro abhisamayo. Tathā hi 『『ayaṃ hetu, idamassa phalaṃ, ayaṃ tadubhayānurūpo vohāro』』ti evaṃ ārammaṇakaraṇavasena lokiyañāṇaṃ visayato paṭivijjhati, lokuttarañāṇaṃ pana tesu hetuhetuphalādīsu sammohassañāṇena samucchinnattā asammohato paṭivijjhati. Lokuttaro pana paṭivedho visayato nibbānassa, asammohato ca itarassātipi vadanti eke.

Atthānurūpaṃ dhammesūti 『『avijjā hetu, saṅkhārā hetusamuppannā, saṅkhāre uppādeti avijjā』』ti evaṃ kāriyānurūpaṃ kāraṇesūti attho. Atha vā 『『puññābhisaṅkhāraapuññābhisaṅkhāraāneñjābhisaṅkhāresu tīsu apuññābhisaṅkhārassa avijjā sampayuttapaccayo, itaresaṃ yathānurūpa』』ntiādinā kāriyānurūpaṃ kāraṇesu paṭivedhotipi attho. Dhammānurūpaṃ atthesūti 『『avijjāpaccayā saṅkhārā』』tiādinā (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1; vibha. 225) kāraṇānurūpaṃ kāriyesu. Chabbidhāya paññattiyā patho paññattipatho, tassa anurūpaṃ tathā, paññattiyā vuccamānadhammānurūpaṃ paññattīsu avabodhoti attho. Abhisamayato aññampi paṭivedhatthaṃ dassetuṃ 『『tesa』』ntiādimāha. Paṭivijjhīyatīti paṭivedhoti hi taṃtaṃrūpādidhammānaṃ aviparītasabhāvo vuccati. Tattha tatthāti tasmiṃ tasmiṃ piṭake, pāḷipadese vā. Salakkhaṇasaṅkhātoti ruppananamanaphusanādisakasakalakkhaṇasaṅkhāto.

Yathāvuttehi dhammādīhi piṭakānaṃ gambhīrabhāvaṃ dassetuṃ 『『idānī』』tiādimāha. Dhammajātanti kāraṇappabhedo, kāraṇameva vā. Atthajātanti kāriyappabhedo, kāriyameva vā. Yā cāyaṃ desanāti sambandho. Tadatthavijānanavasena abhimukho hoti. Yo cetthāti yo etāsu taṃ taṃ piṭakāgatāsu dhammatthadesanāsu paṭivedho, yo ca etesu piṭakesu tesaṃ tesaṃ dhammānaṃ aviparītasabhāvoti attho. Sambharitabbato kusalameva sambhāro, so sammā anupacito yehi te anupacitakusalasambhārā, tatova duppaññehi, nippaññehīti attho. Na hi paññavato, paññāya vā duṭṭhubhāvo dūsitabhāvo ca sambhavatīti nippaññattāyeva duppaññā yathā 『『dussīlo』』ti (a. ni. 5.213;

我來翻譯這段巴利文： 自己證悟,或以此證悟故為證悟,即智。它也稱為現觀,因為以此現觀,或以此現觀故。現在爲了使那證悟從現觀的差別、現觀的行相、所緣和自性來顯明而說"它"等。因為在那裡從差別即世間出世間,從境即所緣,從無癡即行相,在諸法、諸義、諸施設即所緣,隨義、隨法、隨施設道即自性來顯明。其中從境隨義等在法等中的瞭解即緣無明等法、緣行等義、緣彼兩者的施設的世間現觀。從無癡隨義等在法等中的瞭解即緣涅槃與道相應的在如上所說法義施設中破除癡的出世間現觀。如是"這是因,這是它的果,這是隨順彼兩者的言說",如是依作所緣的方式世間智從境證悟,但出世間智因為在那些因果等中以智斷除了癡故從無癡證悟。但有些人說出世間證悟是從境(證悟)涅槃,從無癡(證悟)其他。 "隨義在諸法中"即"無明是因,行是因生,無明生起行"如是在諸因中隨果的意思。或者"在福行、非福行、不動行三者中,無明對非福行是相應緣,對其他隨順"等這樣在諸因中隨果的證悟也是意思。"隨法在諸義中"即以"緣無明有行"等在諸果中隨因。六種施設的道是施設道,隨順它如此,在諸施設中瞭解隨被施設說的法的意思。為顯示證悟也有異於現觀的義而說"它們"等。因為被證悟故為證悟即說是彼彼色等法的不顛倒自性。"在彼彼"即在彼彼藏中,或經文處。"稱為自相"即稱為變壞、傾向、觸等各自的相。 為顯示藏由前所說的法等而深奧故說"現在"等。"法類"即因的差別,或只是因。"義類"即果的差別,或只是果。"這個教說"是關聯。依了知彼義的方式而面向。"在這裡的他"即在這些彼彼藏所攝的法義教說中的證悟,或在這些藏中彼彼法的不顛倒自性的意思。因為應積集故善即是資糧,他們沒有正確積集它故為未積集善資糧,因此是愚者,無慧者的意思。因為有慧者,或慧不可能有惡性、污染性故只由無慧而成愚者如"惡戒";

10.75; pārā. 295; dha. pa. 308). Ettha ca avijjāsaṅkhārādīnaṃ dhammatthānaṃ duppaṭivijjhatāya dukkhogāhatā, tesaṃ paññāpanassa dukkarabhāvato taṃdesanāya, abhisamayasaṅkhātassa paṭivedhassa uppādanavisayīkaraṇānaṃ asakkuṇeyyattā, aviparītasabhāvasaṅkhātassa paṭivedhassa dubbiññeyyatāya dukkhogāhatā veditabbā. Evampīti pi-saddo pubbe vuttaṃ pakārantaraṃ sampiṇḍeti. Evaṃ paṭhamagāthāya anūnaṃ paripuṇṇaṃ paridīpitatthabhāvaṃ dassento 『『ettāvatā』』tiādimāha. 『『Siddhe hi satyārambho atthantaraviññāpanāya vā hoti, niyamāya vā』』ti iminā punārambhavacanena anūnaṃ paripuṇṇaṃ paridīpitatthabhāvaṃ dasseti. Ettāvatāti paricchedatthe nipāto, ettakena vacanakkamenāti attho. Etaṃ vā parimāṇaṃ yassāti ettāvaṃ, tena, etaparimāṇavatā saddatthakkamenāti attho. 『『Sadde hi vutte tadatthopi vuttoyeva nāmā』』ti vadanti. Vutto saṃvaṇṇito attho yassāti vuttatthā.

Etthāti etissā gāthāya. Evaṃ attho, vinicchayoti vā seso. Tīsu piṭakesūti ettha 『『ekekasmi』』nti adhikārato, pakaraṇato vā veditabbaṃ. 『『Ekamekasmiñcetthā』』ti (dī. ni. aṭṭha.

我來 譯這段巴利文： 如"惡戒"。這裡應知因為無明、行等法義難以證悟故難以通達,因為它們的施設困難故其教說,因為不能生起和對像化稱為現觀的證悟,因為稱為不顛倒自性的證悟難以了知故難以通達。"如此也"中pi字總攝前面所說的其他方式。爲了顯示如此在第一偈中無減完全顯明義而說"至此"等。以"因為在成就時開始是爲了令知其他義,或爲了決定"顯示以再開始說無減完全顯明義。"至此"是限定義的不變詞,意思是以如此言語次第。或者這是它的量故為如此量,以彼,以有此量的語義次第的意思。說"因為說語時其義也即是已說"。已說已解釋是它的義故為已說義。 "在這裡"即在這偈頌中。"如是義"或"決定"是省略語。"在三藏中"這裡因為有"在每一"的主題,或從文脈應知。"在每一個這裡"等;

1.paṭhamamahāsaṅgītikathā) hi heṭṭhā vuttaṃ. Atha vā vatticchānupubbikattā saddapaṭipattiyā niddhāraṇamidha avattukāmena ādhāroyeva vutto. Na cettha codetabbaṃ 『『tīsuyeva piṭakesu tividho pariyattibhedo daṭṭhabbo siyā』』ti samudāyavasena vuttassāpi vākyassa avayavādhippāyasambhavato. Dissati hi avayavavākyanipphatti 『『brāhmaṇādayo bhuñjantū』』tiādīsu, tasmā alamatipapañcena. Yathā attho na virujjhati, tathāyeva gahetabboti. Evaṃ sabbattha. Pariyattibhedoti pariyāpuṇanaṃ pariyatti. Pariyāpuṇanavācako hettha pariyattisaddo, na pana pāḷipariyāyo, tasmā pariyāpuṇanappakāroti attho. Atha vā tīhi pakārehi pariyāpuṇitabbā pāḷiyo eva 『『pariyattī』』ti vuccanti. Tathā ceva abhidhammaṭṭhakathāya sīhaḷagaṇṭhipade vuttanti vadanti. Evampi hi alagaddūpamāpariyāpuṇanayogato 『『alagaddūpamā pariyattī』』ti pāḷipi sakkā vattuṃ. Evañca katvā 『『duggahitā upārambhādihetu pariyāpuṭā alagaddūpamā』』ti parato niddesavacanampi upapannaṃ hoti. Tattha hi pāḷiyeva 『『duggahitā, pariyāpuṭā』』ti ca vattuṃ yuttā.

Alagaddo alagaddaggahaṇaṃ upamā etissāti alagaddūpamā. Alagaddassa gahaṇañhettha alagaddasaddena vuttanti daṭṭhabbaṃ. Āpūpikoti ettha āpūpa-saddena āpūpakhādanaṃ viya, veṇikoti ettha vīṇāsaddena vīṇāvādanaggahaṇaṃ viya ca. Alagaddaggahaṇena hi pariyatti upamīyati , na alagaddena. 『『Alagaddaggahaṇūpamā』』ti vā vattabbe majjhepadalopaṃ katvā 『『alagaddūpamā』』ti vuttaṃ 『『oṭṭhamukho』』tiādīsu viya. Alagaddoti ca āsīviso vuccati. Gadoti hi visassa nāmaṃ, tañca tassa alaṃ paripuṇṇaṃ atthi, tasmā alaṃ pariyatto paripuṇṇo gado assāti alagaddo anunāsikalopaṃ, da-kārāgamañca katvā, alaṃ vā jīvitaharaṇe samattho gado yassāti alagaddo vuttanayena. Vaṭṭadukkhato nissaraṇaṃ attho payojanametissāti nissaraṇatthā. Bhaṇḍāgāre niyutto bhaṇḍāgāriko, rājaratanānupālako, so viyāti tathā, dhammaratanānupālako khīṇāsavo. Aññamatthamanapekkhitvā bhaṇḍāgārikasseva sato pariyatti bhaṇḍāgārikapariyatti.

Duggahitāti duṭṭhu gahitā. Tadeva sarūpato niyametuṃ 『『upārambhādihetu pariyāpuṭā』』ti āha, upārambhaitivādappamokkhādihetu uggahitāti attho. Lābhasakkārādihetu pariyāpuṇanampi ettheva saṅgahitanti daṭṭhabbaṃ. Vuttañhetaṃ alagaddasuttaṭṭhakathāyaṃ –

『『Yo buddhavacanaṃ uggahetvā 『evaṃ cīvarādīni vā labhissāmi, catuparisamajjhe vā maṃ jānissantī』ti lābhasakkārahetu pariyāpuṇāti, tassa sā pariyatti alagaddapariyatti nāma. Evaṃ pariyāpuṇanato hi buddhavacanaṃ apariyāpuṇitvā niddokkamanaṃ varatara』』nti (ma. ni. aṭṭha.

我來翻譯這段巴利文： 因為在下面說"在每一個這裡"。或者因為語言行為依欲說而次第,這裡不想說差別而只說依處。這裡不應責難"在三藏中應見三種學習的差別",因為總體說的句子也可能有分支的意思。因為在"婆羅門等食"等中可見分支句的成就,所以不必過多言說。應如不違背義那樣取。一切處都如此。"學習的差別"即學習是學。因為這裡學習字是說學的,不是聖典的別名,所以是學習的方式的意思。或者以三種方式應學的聖典即說為"學習"。如是在阿毗達磨註釋的僧伽羅語難句處說。如是因為與蛇喻學習相應故也可說"蛇喻學習"是聖典。如是作已"惡取為誹謗等因而學習的是蛇喻"後面的解說語也成立。因為在那裡說聖典為"惡取"和"學習"是適合的。 蛇是它的喻故為蛇喻。應知這裡以蛇字說蛇的執取。如在"餅師"中以餅字(說)吃餅,如在"琵琶師"中以琵琶字(說)執取彈琵琶。因為以蛇執取譬喻學習,不是以蛇。或者在應說"蛇執取喻"時作中間字脫落而說"蛇喻"如在"駱駝口"等中。蛇即說是毒蛇。因為gada是毒的名字,它有充分的(alaṃ),所以充分圓滿的毒屬於它故為蛇,作鼻音脫落和da音新增,或者能取命的毒屬於它故為蛇如所說方式。從輪迴苦出離是它的義利故為出離義。任命于寶藏為寶藏守護者,即王寶的守護者,如彼故如是,即是法寶的守護者的漏盡者。不顧及其他義而只作寶藏守護者的學習是寶藏守護者學習。 "惡取"即惡地執取。為決定它的自性而說"為誹謗等因而學習",意思是為誹謗免責等因而學習。應知為利養恭敬等因而學習也攝於此中。因為在蛇喻經注中說此： "誰學了佛語后'如是將得衣等,或在四眾中他們將知我'而為利養恭敬因而學習,他的彼學習名為蛇學習。因為如是學習,不學佛語而睡著更好"。

2.239).

Nanu ca alagaddaggahaṇūpamā pariyatti 『『alagaddūpamā』』ti vuccati, evañca sati suggahitāpi pariyatti 『『alagaddūpamā』』ti vattuṃ vaṭṭati tatthāpi alagaddaggahaṇassa upamābhāvena pāḷiyaṃ vuttattā. Vuttañhetaṃ –

『『Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ, tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya , ajapadena daṇḍena suniggahitaṃ niggahitvā gīvāya suggahitaṃ gaṇheyya. Kiñcāpi so bhikkhave, alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya . Atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu, suggahitattā bhikkhave, alagaddassa. Evameva kho bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ geyya』』ntiādi (ma. ni. 1.239).

Tasmā idha duggahitā eva pariyatti alagaddūpamāti ayaṃ viseso kuto viññāyati, yena duggahitā upārambhādihetu pariyāpuṭā 『『alagaddūpamā』』ti vuccatīti? Saccametaṃ, idaṃ pana pārisesañāyena vuttanti daṭṭhabbaṃ. Tathā hi nissaraṇatthabhaṇḍāgārikapariyattīnaṃ visuṃ gahitattā pārisesato alagaddassa duggahaṇūpamāyeva pariyatti 『『alagaddūpamā』』ti viññāyati. Alagaddassa suggahaṇūpamā hi pariyatti nissaraṇatthā vā hoti, bhaṇḍāgārikapariyatti vā. Tasmā suvuttametaṃ 『『duggahitā…pe… pariyattī』』ti. Idāni tamatthaṃ pāḷiyā sādhento 『『yaṃ sandhāyā』』tiādimāha. Tattha yanti yaṃ pariyattiduggahaṇaṃ. Majjhimanikāye mūlapaṇṇāsake alagaddasutte (ma. ni.

我來 譯這段巴利文： 難道不是蛇執取喻的學習說為"蛇喻",如此善取的學習也適合說為"蛇喻",因為在那裡也在聖典中說蛇執取是譬喻的性質。因為說此： "諸比丘,譬如有人想要蛇尋找蛇遍求尋蛇而行,他看見大蛇,以羊足杖善捉持而捉持它,以羊足杖善捉持已在頸部善執取而執取。諸比丘,雖然那蛇以盤繞纏繞那人的手或臂或其他肢分。但他不會因此而遭遇死或近死之苦。何故如此?諸比丘,因為善執取蛇故。如是諸比丘,在這裡有些善男子學習法即經、應頌"等。 所以在這裡怎麼知道惡取的學習是蛇喻這個差別,由此說惡取為誹謗等因而學習為"蛇喻"?這是真實的,但應知這是依余門方法所說。因為如是由於出離義學習和寶藏守護者學習別別取故,由余門而知蛇的惡執取喻的學習為"蛇喻"。因為蛇的善執取喻的學習或是出離義,或是寶藏守護者學習。所以善說此"惡取...等...學習"。現在為以聖典證成彼義而說"為顯"等。其中"那"即那學習惡取。在中部根本五十篇蛇喻經。

1.239) bhagavatā vuttaṃ.

Alagaddatthikoti āsīvisena, āsīvisaṃ vā atthiko, alagaddaṃ gavesati pariyesati sīlenāti alagaddagavesī. Alagaddapariyesanaṃ caramānoti āsīvisapariyesanatthaṃ caramāno. Tadatthe hetaṃ paccattavacanaṃ, upayogavacanaṃ vā, alagaddapariyesanaṭṭhānaṃ vā caramāno. Alagaddaṃ pariyesanti etthāti hi alagaddapariyesanaṃ. Tamenanti taṃ alagaddaṃ. Bhogeti sarīre. 『『Bhogo tu phaṇino tanū』』ti hi vuttaṃ. Bhujīyati kuṭilaṃ karīyatīti bhogo. Tassāti purisassa. Hatthe vā bāhāya vāti sambandho. Maṇibandhato paṭṭhāya yāva agganakhā hattho. Saddhiṃ aggabāhāya avasesā bāhā, katthaci pana kapparato paṭṭhāya yāva agganakhā 『『hattho』』ti vuttaṃ bāhāya visuṃ anāgatattā. Vuttalakkhaṇaṃ hatthañca bāhañca ṭhapetvā avasesaṃ sarīraṃ aṅgapaccaṅgaṃ. Tatonidānanti tannidānaṃ, taṃkāraṇāti attho. Taṃ hatthādīsu ḍaṃsanaṃ nidānaṃ kāraṇaṃ etassāti 『『tannidāna』』nti hi vattabbe 『『tatonidāna』』nti purimapade paccattatthe nissakkavacanaṃ katvā, tassa ca lopamakatvā niddeso, hetvatthe ca paccattavacanaṃ. Kāraṇatthe nipātapadametantipi vadanti. Apica 『『tatonidāna』』nti etaṃ 『『maraṇaṃ vā maraṇamattaṃ vā dukkha』』nti ettha vuttanayena visesanaṃ. Taṃkissa hetūti yaṃ vuttaṃ hatthādīsu ḍaṃsanaṃ, tannidānañca maraṇādiupagamanaṃ , taṃ kissa hetu kena kāraṇenāti ce? Tassa purisassa alagaddassa duggahitattā.

我來翻譯這段巴利文： 世尊在中部根本五十篇蛇喻經中說。 "想要蛇"即想要毒蛇,或想要毒蛇,以尋找探求蛇為性故為尋找蛇者。"遍求尋蛇而行"即為尋求毒蛇而行。這是為彼義的主格語或對格語,或行於尋蛇處。因為在這裡尋求蛇故為尋蛇。"那它"即那蛇。"盤"即身體。因為說"盤即蛇身"。屈曲故為盤。"他的"即人的。"在手或臂"為關聯。從手腕起至指尖為手。連同上臂的其餘為臂,但在某處因為臂別說故說從肘起至指尖為"手"。除了所說相的手和臂,其餘身體為肢分。"因此"即因彼,意思是以彼為因。它是以在手等中咬為因由的意思,即在應說"以彼為因"時在前分作離格語為主格義,而不作其省略的解說,且主格語為因義。也說這是因義的不變詞語。又"因此"這是如在"死或近死之苦"中所說方式的限定。"何故如此"即如所說在手等中咬,及以彼為因而趣向死等,這是以何因以何緣呢?因為那人惡執取蛇。

Idhāti imasmiṃ sāsane. Moghapurisāti guṇasārarahitatāya tucchapurisā. Dhammanti pāḷidhammaṃ. Pariyāpuṇantīti uggaṇhanti, sajjhāyanti ceva vācuggataṃ karontā dhārenti cāti vuttaṃ hoti. 『『Dhamma』』nti sāmaññato vuttameva sarūpena dasseti 『『sutta』』ntiādinā. Na hi suttādinavaṅgato añño dhammo nāma atthi. Tathā hi vuttaṃ 『『tesaṃ dhammāna』』nti. Atthanti cettha sambandhīniddeso eso, atthanti ca yathābhūtaṃ bhāsitatthaṃ, payojanatthañca sāmaññaniddesena, ekasesanayena vā vuttaṃ. Yañhi padaṃ sutisāmaññena anekadhā atthaṃ dīpeti, taṃ sāmaññaniddesena, ekasesanayena vāti sabbattha veditabbaṃ. Na upaparikkhantīti na pariggaṇhanti na vicārenti. Ikkhasaddassa hi dassanaṅkesu idha dassanameva attho, tassa ca pariggaṇhanacakkhulocanesu pariggaṇhanameva, tañca vicāraṇā pariyādānavasena dubbidhesu vicāraṇāyeva, sā ca vīmaṃsāyeva, na vicāro, vīmaṃsā ca nāmesā bhāsitatthavīmaṃsā, payojanatthavīmaṃsā cāti idha dubbidhāva adhippetā, tāsu 『『imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ paññā, mayañca taṃ pūressāmā』』ti evaṃ bhāsitatthavīmaṃsañceva 『『sīlaṃ samādhissa kāraṇaṃ, samādhi vipassanāyā』』tiādinā payojanatthavīmaṃsañca na karontīti attho. Anupaparikkhatanti anupaparikkhantānaṃ tesaṃ moghapurisānaṃ. Na nijjhānakkhamantīti nijjhānaṃ nissesena pekkhanaṃ paññaṃ na khamanti. Jhe-saddo hi idha pekkhaneyeva, na cintanajhāpanesu, tañca ñāṇapekkhanameva, na cakkhupekkhanaṃ, ārammaṇūpanijjhānameva vā, na lakkhaṇūpanijjhānaṃ, tasmā paññāya disvā rocetvā gahetabbā na hontīti adhippāyo veditabbo. Nissesena jhāyate pekkhateti hi nijjhānaṃ. Sandhivasena anusvāralopo nijjhānakkhamantīti, 『『nijjhānaṃ khamantī』』tipi pāṭho, tena imamatthaṃ dīpeti 『『tesaṃ paññāya atthassa anupaparikkhanato te dhammā na upaṭṭhahanti, imasmiṃ ṭhāne sīlaṃ, samādhi, vipassanā, maggo, vaṭṭaṃ, vivaṭṭhaṃ kathitanti evaṃ jānituṃ na sakkā hontī』』ti.

我來翻譯這段巴利文： "在這裡"即在這教法中。"愚人"即因無功德實質故為空虛之人。"法"即聖典法。"學習"即學習,誦習和作熟誦而受持,是這樣說。以"經"等顯示一般說的"法"的自性。因為除了經等九分外沒有其他名為法的。因為如是說"彼等諸法"。而這裡"義"是這關聯的解說,以一般解說或一剩方式說"義"即如實所說義和目的義。因為以聞的一般性顯示多種義的語,應知一切處是以一般解說或一剩方式。"不思擇"即不把握不觀察。因為ikkha字在見和理解中這裡只是見的意思,它在把握和眼見中只是把握,而它在觀察和遍知二種中只是觀察,而它只是思擇,不是尋思,這思擇即是所說義思擇和目的義思擇,這裡意指此二種,在彼等中"在此處說戒,在此處說定,在此處說慧,我們將圓滿它"如是不作所說義思擇和"戒是定的因,定是觀的因"等目的義思擇的意思。"不思擇"即不思擇的彼等愚人的。"不堪思慮"即思慮即完全觀察即慧不適合。因為jhe字在這裡只在觀察,不在思維和燒盡,而且那只是以智觀察,不是以眼觀察,或只是所緣隨觀,不是相隨觀,所以應知意思是以慧見已喜樂已不能取。因為完全見即思慮。因為連聲而脫鼻音為"不堪思慮",也讀作"堪思慮",由此顯示此義:"因為他們不以慧思擇義故彼等諸法不現起,不能如是知在此處說戒、定、觀、道、輪迴、涅槃"。

Upārambhānisaṃsā cevāti paresaṃ vāde dosāropanānisaṃsā ca hutvā. Bhuso ārambhanañhi paresaṃ vāde dosāropanaṃ upārambho, pariyattiṃ nissāya paravambhananti vuttaṃ hoti. Tathā hesa 『『paravajjānupanayanalakkhaṇo』』ti vutto. Iti vādappamokkhānisaṃsā cāti iti evaṃ etāya pariyattiyā vādappamokkhānisaṃsā attano upari parehi āropitassa vādassa niggahassa attato, sakavādato vā pamokkhapayojanā ca hutvā. Iti saddo idamatthe, tena 『『pariyāpuṇantī』』ti ettha pariyāpuṇanaṃ parāmasati. Vadanti niggaṇhanti etenāti vādo, doso, pamuccanaṃ, pamuccāpanaṃ vā pamokkho, attano upari āropitassa pamokkho ānisaṃso yesaṃ tathā. Āropitavādo hi 『『vādo』』ti vutto yathā 『『devena datto datto』』ti. Vādoti vā upavādonindā yathāvuttanayeneva samāso. Idaṃ vuttaṃ hoti – parehi sakavāde dose āropite, nindāya vā āropitāya taṃ dosaṃ, nindaṃ vā evañca evañca mocessāmāti iminā ca kāraṇena pariyāpuṇantīti. Atha vā so so vādo iti vādo iti-saddassa saha vicchāya ta-saddatthe pavattattā. Itivādasa pamokkho yathāvuttanayena, so ānisaṃso yesaṃ tathā, taṃ taṃ vādapamocanānisaṃsā hutvāti attho. Yassa catthāyāti yassa ca sīlādipūraṇassa, maggaphalanibbānabhūtassa vā anupādāvimokkhassa atthāya. Abhedepi bhedavohāro eso yathā 『『paṭimāya sarīra』』nti, bhedyabhedakaṃ vā etaṃ yathā 『『kathinassatthāya ābhataṃ dussa』』nti. 『『Tañcassa attha』』nti hi vuttaṃ. Ca-saddo avadhāraṇe, tena tadatthāya eva pariyāpuṇanaṃ sambhavati, nāññatthāyāti vinicchinoti. Dhammaṃ pariyāpuṇantīti hi jātiācāravasena duvidhāpi kulaputtā ñāyena dhammaṃ pariyāpuṇantīti attho. Tañcassa atthaṃ nānubhontīti assa dhammassa sīlādipūraṇasaṅkhātaṃ, maggaphalanibbānabhūtaṃ vā anupādāvimokkhasaṅkhātaṃ atthaṃ ete duggahitagāhino nānubhonti na vindantiyeva.

Aparo nayo – yassa upārambhassa, itivādappamokkhassa vā atthāya ye moghapurisā dhammaṃ pariyāpuṇanti, te parehi 『『ayamattho na hotī』』ti vutte duggahitattāyeva 『『tadatthova hotī』』ti paṭipādanakkhamā na honti, tasmā parassa vāde upārambhaṃ āropetuṃ attano vādaṃ pamocetuñca asakkontāpi taṃ atthaṃ nānubhonti ca na vindantiyevāti evampettha attho daṭṭhabbo. Idhāpi hi ca-saddo avadhāraṇatthova. 『『Tesa』』ntiādīsu tesaṃ te dhammā duggahitattā upārambhamānadabbamakkhapalāsādihetubhāvena dīgharattaṃ ahitāya dukkhāya saṃvattantīti attho. Duggahitāti hi hetugabbhavacanaṃ. Tenāha 『『duggahitattā bhikkhave, dhammāna』』nti (ma. ni.

我來翻譯這段巴利文： "以誹謗為利益"即成為對他人言論尋找過失為利益。因為強烈攻擊即在他人言論中尋找過失為誹謗,意思是依學習而誹謗他人。因為如是說它"以引導他人過失為相"。"如是以言論免責為利益"即如是以此學習成為言論免責為利益,即從自身,從自己的論說免除他人加於自己的論難,成為脫離的目的。iti字在此義,以它指稱"學習"中的學習。以此論難故為論,即過失,免除或令免除為免責,對自己被加的免責為利益的,如是。因為被加的論說為"論"如"天授的授"。或者論即誹謗即責難如前說方式複合。這是說 - 當他人在自己的論說中加過失,或加責難時,爲了"我們將如是如是免除那過失或責難"而以此因緣學習。或者彼彼論即論,因為iti字與分離俱轉起于ta字義。如所說方式論的免責,那是他們的利益如是,意思是成為免除彼彼論為利益。"為彼義"即為彼圓滿戒等,或為無取解脫即道果涅槃的義。這是在無別中說別的言說如"像的身體",或這是能別所別如"為迦絺那衣而帶來的布"。因為說"彼義"。ca字在限定,以它決定只為彼義學習,不為其他義。因為"學習法"意思是以生和行二種的善男子如理學習法。"他們不得彼義"即這些惡取者不得不獲彼法的稱為圓滿戒等或稱為無取解脫即道果涅槃的義。 另一解釋 - 爲了彼誹謗或言論免責的義而愚人學習法,當他人說"此非其義"時因為惡取故不堪使人承認"此即是其義",所以雖然不能在他人論說中加誹謗和免除自己的論說,也不得不獲彼義,這裡也應如是見義。這裡也ca字只是限定義。在"他們"等中,意思是因為彼等諸法惡取故以誹謗、慢、覆、惱、惱害等為因而長夜轉向不利益苦。因為"惡取"是含因的語。所以說"諸比丘,因為諸法惡取"。

1.238). Ettha ca kāraṇe phalavohāravasena 『『te dhammā ahitāya dukkhāya saṃvattantī』ti vuttaṃ yathā 『『ghatamāyu, dadhi bala』』nti. Tathā hi kiñcāpi na te dhammā ahitāya dukkhāya saṃvattanti, tathāpi vuttanayena pariyāpuṇantānaṃ sajjhāyanakāle, vivādakāle ca tammūlakānaṃ upārambhādīnaṃ anekesaṃ akusalānaṃ uppattisambhavato 『『te…pe… saṃvattantī』』ti vuccati. Taṃ kissa hetūti ettha nti yathāvuttassatthassa ananubhavanaṃ, tesañca dhammānaṃ ahitāya dukkhāya saṃvattanaṃ parāmasati. Kissāti sāmivacanaṃ hetvatthe, tathā hetūti paccattavacanañca.

Yāpanāti ettha kiriyā pāḷivasena vuttanayena attho veditabbo. Tattha kiriyāpakkhe yā suggahitāti abhedepi bhedavohāro 『『cārikaṃ pakkamati, cārikaṃ caramāno』』tiādīsu (dī. ni. 1.254, 300) viya. Tadevatthaṃ vivarati 『『sīlakkhandhādī』』tiādinā, ādisaddena cettha samādhivipassanādīnaṃ saṅgaho. Yo hi buddhavacanaṃ uggaṇhitvā sīlassa āgataṭṭhāne sīlaṃ pūretvā, samādhino āgataṭṭhāne samādhiṃ gabbhaṃ gaṇhāpetvā, vipassanāya āgataṭṭhāne vipassanaṃ paṭṭhapetvā, maggaphalānaṃ āgataṭṭhāne 『『maggaṃ bhāvessāmi, phalaṃ sacchikarissāmī』』ti uggaṇhāti, tasseva sā pariyatti nissaraṇatthā nāma hoti. Yanti yaṃ pariyattisuggahaṇaṃ. Vuttaṃ alagaddasutte. Dīgharattaṃ hitāya sukhāya saṃvattantīti sīlādīnaṃ āgataṭṭhāne sīlādīni pūrentānampi arahattaṃ patvā parisamajjhe dhammaṃ desetvā dhammadesanāya pasannehi upanīte cattāro paccaye paribhuñjantānampi paresaṃ vāde sahadhammena upārambhaṃ āropentānampi sakavādato parehi āropitadosaṃ pariharantānampi dīgharattaṃ hitāya sukhāya saṃvattantīti attho. Tathā hi na kevalaṃ suggahitapariyattiṃ nissāya maggabhāvanāphalasacchikiriyādīniyeva, api tu paravādaniggahasakavādapatiṭṭhāpanānipi ijjhanti. Tathā ca vuttaṃ parinibbānasuttā dīsu 『『uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī』』tiādi (dī. ni.

我來翻譯這段巴利文： 這裡以果的言說方式說因"彼等諸法轉向不利益苦"如"酥油壽命,酪乳力量"。因為如是雖然彼等諸法不轉向不利益苦,但如是以所說方式學習者在誦習時和諍論時,因為以它為根的誹謗等多種不善生起可能故,說"彼等...等...轉向"。"何故如此"這裡指涉如所說義的不得,和彼等諸法轉向不利益苦。"何"是屬格語為因義,如是"因"也是主格語。 "維持"這裡應知以行和聖典方式所說義。其中在行分"彼善取"即在無別中說別如"行走遊行,正在遊行"等中。以"戒蘊等"等開顯彼義,這裡以等字攝定觀等。因為誰學了佛語后在戒出現處圓滿戒,在定出現處令入胎定,在觀出現處建立觀,在道果出現處學習"我將修道,我將證果",只有他的彼學習名為出離義。"彼"即彼學習善取。在蛇喻經中說。"長夜轉向利益安樂"意思是在戒等出現處圓滿戒等,乃至得阿羅漢后在眾中說法,食用因法說而信樂者供養的四資具,以法對他人論說加誹謗,從自論說迴避他人加的過失,長夜轉向利益安樂。因為如是不只依善取學習而成就修道證果等,也成就破斥他論建立自論。如是在般涅槃經等中說"善破斥已生起的他論以法,將說有神變的法"等。

2.68).

Yaṃpanāti etthāpi vuttanayena duvidhena attho. Dukkhaparijānena pariññātakkhandho. Samudayappahānena pahīnakileso. Paṭividdhārahattaphalatāya paṭividdhākuppo.Akuppanti ca arahattaphalassetaṃ nāma. Satipi hi cattunnaṃ maggānaṃ, catunnañca phalānaṃ avinassanabhāve sattannaṃ sekkhānaṃ sakasakanāmapariccāgena uparūpari nāmantarappattito tesaṃ maggaphalāti 『『akuppāmi』』ti na vuccanti. Arahā pana sabbadāpi arahāyeva nāmāti tasseva phalaṃ puggalanāmavasena 『『akuppa』』nti vuttaṃ, iminā ca imamatthaṃ dasseti 『『khīṇāsavasseva pariyatti bhaṇḍāgārikapariyatti nāmā』』ti. Tassa hi apariññātaṃ, appahīnaṃ abhāvitaṃ, asacchikataṃ vā natthi, tasmā so buddhavacanaṃ pariyāpuṇantopi tantidhārako paveṇīpālako vaṃsānurakkhakova hutvā pariyāpuṇāti, tenevāha 『『paveṇīpālanatthāyā』』tiādi. Paveṇī cettha dhammasantati dhammassa avicchedena pavatti. Buddhassa bhagavato vaṃsoti ca yathāvuttapaveṇīyeva.

Nanu ca yadi paveṇīpālanatthāya buddhavacanassa pariyāpuṇanaṃ bhaṇḍāgārikapariyatti, atha kasmā 『『khīṇāsavo』』ti visesetvā vuttaṃ. Ekaccassa hi puthujjanassāpi ayaṃ nayo labbhati. Tathā hi ekacco puthujjano bhikkhu chātakabhayādinā ganthadhuresu ekasmiṃ ṭhāne vasitumasakkontesu sayaṃ bhikkhācārena atikilamamāno 『『atimadhuraṃ buddhavacanaṃ mā nassatu, tantiṃ dhāressāmi, vaṃsaṃ ṭhapessāmi, paveṇiṃ pālessāmī』』ti pariyāpuṇāti. Tasmā tassāpi pariyatti bhaṇḍāgārikapariyatti nāma kasmā na hotīti? Vuccate – evaṃ santepi hi puthujjanassa pariyatti bhaṇḍāgārikapariyatti nāma na hoti. Kiñcāpi hi puthujjano 『『paveṇiṃ pālessāmī』』ti ajjhāsayena pariyāpuṇāti, attano pana bhavakantārato avitiṇṇattā tassa sā pariyatti nissaraṇatthāyeva nāma hoti, tasmā puthujjanassa pariyatti alagaddupamā vā hoti, nissaraṇatthā vā. Sattannaṃ sekkhānaṃ nissaraṇatthāva. Khīṇāsavānaṃ bhaṇḍāgārikapariyattiyevāti veditabbaṃ. Khīṇāsavo hi bhaṇḍāgārika sadisattā 『『bhaṇḍāgāriko』』ti vuccati. Yathā hi bhaṇḍāgāriko alaṅkārabhaṇḍaṃ paṭisāmetvā pasādhanakāle tadupiyaṃ alaṅkārabhaṇḍaṃ rañño upanāmetvā taṃ alaṅkaroti, evaṃ khīṇāsavopi dhammaratanabhaṇḍaṃ sampaṭicchitvā mokkhādhigamāya bhabbarūpe sahetuke satte passitvā tadanurūpaṃ dhammadesanaṃ vaḍḍhetvā maggaṅgabojjhaṅgādisaṅkhātena lokuttarena alaṅkārena alaṅkarotīti.

我來 譯這段巴利文： "但彼"這裡也如前說二種義。以苦遍知而遍知蘊。以集斷而斷煩惱。因為已通達阿羅漢果故已通達不動。"不動"即是阿羅漢果的名字。雖然四道四果都有不壞性,但因為七有學以舍自己名字而得上上名字故,彼等道果不說"我不動"。但阿羅漢一切時都只名為阿羅漢,所以依人名說它的果為"不動",以此也顯示此義:"只有漏盡者的學習名為寶藏守護者學習"。因為他沒有未遍知、未斷、未修、未證,所以他學習佛語時也只作持傳統、護傳承、守血統而學習,所以說"為護傳承"等。這裡傳承即法相續即法不斷地流傳。世尊佛的血統即如所說傳承。 難道不是如果為護傳承而學習佛語是寶藏守護者學習,那為何特別說"漏盡者"。因為某些凡夫也得此方式。因為如是某些凡夫比丘,當因飢餓怖等不能住在一處修學經典時,自己以乞食太過疲勞而(想):"甚深的佛語勿滅,我將持傳統,我將立血統,我將護傳承"而學習。所以為何他的學習也不名為寶藏守護者學習?說 - 雖然如是但凡夫的學習不名為寶藏守護者學習。雖然凡夫以"我將護傳承"的意樂而學習,但因為未度自己有愛故,他的彼學習只名為出離義,所以凡夫的學習或是蛇喻或是出離義。七有學只是出離義。應知漏盡者只是寶藏守護者學習。因為漏盡者因與寶藏守護者相似故說為"寶藏守護者"。因為如寶藏守護者收藏裝飾品后在裝飾時將適合的裝飾品獻給王而裝飾他,如是漏盡者也領受法寶后見到可能有因的有情為得解脫,增長適合的法說,以稱為出世間道分覺支等裝飾而裝飾。

Evaṃ tisso pariyattiyo vibhajitvā idāni tīsupi piṭakesu yathārahaṃ sampattivipattiyo niddhāretvā vibhajanto 『『vinaye panā』』tiādimāha. 『『Sīlasampadaṃ nissāya tisso vijjā pāpuṇātī』』tiādīsu yasmā sīlaṃ visujjhamānaṃ satisampajaññabalena, kammassakatāñāṇabalena ca saṃkilesamalato visujjhati, pāripūriñca gacchati, tasmā sīlasampadā sijjhamānā upanissayasampattibhāvena satibalaṃ, ñāṇabalañca paccupaṭṭhapetīti tassā vijjattayūpanissayatā veditabbā sabhāgahetusampādanato. Satibalena hi pubbenivāsavijjāsiddhi. Sampajaññabalena sabbakiccesu sudiṭṭhakāritāparicayena cutūpapātañāṇānubaddhāya dutiyavijjāya siddhi. Vītikkamābhāvena saṃkilesappahānasabbhāvato vivaṭṭūpanissayatāvasena ajjhāsayasuddhiyā tatiyavijjāsiddhi. Puretarasiddhānaṃ samādhipaññānaṃ pāripūriṃ vinā sīlassa āsavakkhayañāṇūpanissayatā sukkhavipassakakhīṇāsavehi dīpetabbā. 『『Samāhito yathābhūtaṃ pajānātī』』ti (saṃ. ni. 3.5;

我來翻譯這段巴利文： 如是分別三種學習后,現在在三藏中分別適當的成就過失而說"但在律"等。在"依戒成就得三明"等中,因為戒當清凈時以念正知力和業所作智力從染污垢而清凈,並達圓滿,所以戒成就當成就時以近依成就性而現起念力和智力,應知它是三明的近依,因為成就同分因。因為以念力成就宿住明。以正知力在一切事中由於熟習善見所作而成就隨結生死智的第二明。因為以無違犯故有斷染污而以趣向出離近依性由意樂清凈成就第三明。應以干觀漏盡者顯示戒不依先前已成就的定慧圓滿而為漏盡智的近依。"得定如實知"。

5.1071; netti. 40; mi. pa. 14) vacanato samādhisampadā chaḷabhiññatāya upanissayo. 『『Yogā ve jāyate bhūrī』』ti (dha. pa. 282) vacanato pubbayogena garuvāsadesabhāsākosallauggahaṇaparipucchādīhi ca paribhāvitā paññāsampadā paṭisambhidāppabhedassa upanissayo. Ettha ca 『『sīlasampadaṃ nissāyā』』ti vuttattā yassa samādhivijambhanabhūtā anavasesā cha abhiññā na ijjhanti, tassa ukkaṭṭhaparicchedavasena na samādhisampadā atthīti satipi vijjānaṃ abhiññekadesabhāve sīlasampadāsamudāgatā eva tisso vijjā gahitā, yathā ca paññāsampadāsamudāgatā catasso paṭisambhidā upanissayasampannassa maggeneva ijjhanti maggakkhaṇeyeva tāsaṃ paṭiladdhattā. Evaṃ sīlasampadāsamudāgatā tisso vijjā, samādhisampadāsamudāgatā ca cha abhiññā upanissayasampannassa maggeneva ijjhantīti maggādhigameneva tāsaṃ adhigamo veditabbo. Paccekabuddhānaṃ, sammāsambuddhānañca paccekabodhisammāsambodhisamadhigamasadisā hi imesaṃ ariyānaṃ ime visesādhigamāti.

Tāsaṃyevaca tattha pabhedavacanatoti ettha 『『tāsaṃyevā』』ti avadhāraṇaṃ pāpuṇitabbānaṃ chaḷabhiññācatupaṭisambhidānaṃ vinaye pabhedavacanābhāvaṃ sandhāya vuttaṃ. Verañjakaṇḍe (pārā. 12) hi tisso vijjāva vibhattāti. Casaddena samuccinanañca tāsaṃ ettha ekadesavacanaṃ sandhāya vuttaṃ abhiññāpaṭisambhidānampi ekadesānaṃ tattha vuttattā. Dutiye 『『tāsaṃyevā』』ti avadhāraṇaṃ catasso paṭisambhidā apekkhitvā kataṃ, na tisso vijjā. Tā hi chasu abhiññāsu antogadhattā sutte vibhattāyevāti. Ca-saddena ca paṭisambhidānamekadesavacanaṃ samuccinoti. Tatiye 『『tāsañcā』』ti ca-saddena sesānampi tattha atthibhāvaṃ dīpeti. Abhidhamme hi tisso vijjā, cha abhiññā, catasso ca paṭisambhidā vuttāyeva. Paṭisambhidānaṃ pana aññattha pabhedavacanābhāvaṃ, tattheva ca sammā vibhattabhāvaṃ dīpetukāmo heṭṭhā vuttanayena avadhāraṇamakatvā 『『tatthevā』』ti parivattetvā avadhāraṇaṃ ṭhapeti. 『『Abhidhamme pana tisso vijjā, cha abhiññā, catasso ca paṭisambhidā aññe ca sammappadhānādayo guṇavisesā vibhattā. Kiñcāpi vibhattā, visesato pana paññājātikattā catassova paṭisambhidā pāpuṇātīti dassanatthaṃ 『tāsañca tatthevā』ti avadhāraṇavipallāso kato』』ti vajirabuddhitthero. 『『Eva』』ntiādi nigamanaṃ.

我來翻譯這段巴利文： 因為說"得定如實知"故定成就是六神通性的近依。因為說"瑜伽生智慧"故慧成就以前修習和依師住、地方、語言、詞藏善巧、學習、詢問等而修習,是無礙解差別的近依。這裡因為說"依戒成就"故,對誰定的顯現即一切六神通不成就,以最上區分方式他無定成就,雖然明是神通一分性但只取戒成就生起的三明,如慧成就生起的四無礙解以近依具足者由道而成就因為在道剎那得彼等。如是戒成就生起的三明和定成就生起的六神通以近依具足者由道而成就,應知由得道而得彼等。因為這些聖者的這些殊勝證得如同辟支佛和正等覺佛的辟支菩提和正等菩提證得。 "只彼等在彼中差別說"這裡"只彼等"的限定是關於應得的六神通四無礙解在律中無差別說而說。因為在毗蘭若品中只分別三明。以和字攝集關於它們在此一分說而說因為在彼中也說神通無礙解的一分。第二"只彼等"的限定是關於四無礙解而作,不是關於三明。因為它們因為攝在六神通中故在經中已分別。以和字攝集無礙解的一分說。第三"和彼等"以和字顯示其餘的也在彼中有。因為在阿毗達磨中說三明、六神通和四無礙解。爲了顯示無礙解在其他處無差別說,只在彼處善分別性,不如前說方式作限定而轉為"只在彼處"而立限定。金剛覺長老說:"但在阿毗達磨中分別三明、六神通、四無礙解和其他正勤等殊勝功德。雖然分別,但爲了顯示'因為特別是慧種性故得四無礙解'而作'和彼等只在彼處'的限定顛倒"。"如是"等是結語。

Sukho samphasso etesanti sukhasamphassāni, anuññātāniyeva tādisāni attharaṇapāvuraṇādīni, tesaṃ phassasāmaññato sukho vā samphasso tathā, anuññāto so yesanti anuññātasukhasamphassāni, tādisāni attharaṇapāvuraṇādīni tesaṃ phassena samānatāya. Upādinnakaphasso itthiphasso, methunadhammoyeva. Vuttaṃ ariṭṭhena nāma gaddhabādhipubbena bhikkhunā (ma. ni. 234; pāci. 417). So hi bahussuto dhammakathiko kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhesu antarāyikesu āṇāvītikkamantarāyikaṃ na jānāti, sesantarāyikeyeva jānāti, tasmā so rahogato evaṃ cintesi 『『ime agārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti, bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti …pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇāni paribhuñjanti, etaṃ sabbampi vaṭṭati, kasmā itthīnaṃyeva rūpasaddagandharasaphoṭṭhabbā na vaṭṭanti, etepi vaṭṭantiyevā』』ti anavajjena paccayaparibhogarasena sāvajjaṃ kāmaguṇaparibhogarasaṃ saṃsanditvā sachandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thullavākehi saddhiṃ atisukhumasuttaṃ ghaṭento viya, sāsapena saddhiṃ sineruno sadisataṃ upasaṃharanto viya ca pāpakaṃ diṭṭhigataṃ uppādetvā 『『kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso』』ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto vesārajjañāṇaṃ paṭibāhanto ariyamagge khāṇukaṇṭakādīni pakkhipanto 『『methunadhamme doso natthī』』ti jinacakke pahāramadāsi, tenāha 『『tathāha』』ntiādi.

Anatikkamanatthena antarāye niyuttā, antarāyaṃ vā phalaṃ arahanti, antarāyassa vā karaṇasīlāti antarāyikā, saggamokkhānaṃ antarāyakarāti vuttaṃ hoti. Te ca kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Vitthāro ariṭṭhasikkhāpadavaṇṇanādīsu (pāci. aṭṭha. 417) gahetabbo. Ayaṃ panettha padatthasambandho – ye ime dhammā antarāyikā iti bhagavatā vuttā desitā ceva paññattā ca, te dhamme paṭisevato paṭisevantassa yathā yena pakārena te dhammā antarāyāya saggamokkhānaṃ antarāyakaraṇatthaṃ nālaṃ samatthā na honti, tathā tena pakārena ahaṃ bhagavatā desitaṃ dhammaṃ ājānāmīti. Tato dussīlabhāvaṃ pāpuṇātīti tato anavajjasaññibhāvahetuto vītikkamitvā dussīlabhāvaṃ pāpuṇāti.

Cattāro…pe…ādīsūti ettha ādi-saddena –

『『Cattārome bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca…pe… ime kho bhikkhave…pe… lokasmi』』nti (a. ni. 4.96) –

Evamādinā puggaladesanāpaṭisaññuttasuttantapāḷiṃ nidasseti. Adhippāyanti 『『ayaṃ puggaladesanāvohāravasena, na paramatthato』』ti evaṃ bhagavato adhippāyaṃ. Vuttañhi –

『『Duve saccāni akkhāsi, sambuddho vadataṃ varo;

Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati.

Saṅketavacanaṃ saccaṃ, lokasammutikāraṇā;

Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā.

Tasmā vohārakusalassa, lokanāthassa satthuno;

Sammutiṃ voharantassa, musāvādo na jāyatī』』ti. (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.

我來翻譯這段巴利文： 這些有樂觸為樂觸,即如是所許可的敷具覆具等,由於它們觸的共性有樂觸如是,對它們許可的為許可樂觸,如是敷具覆具等因與彼觸相同。已執取觸即女觸,只是淫法。如鷹護前驢師阿利吒比丘所說。因為他多聞說法,在業、煩惱、異熟、誹謗、犯戒等五種障礙中不知犯戒障礙,只知其餘障礙,所以他獨處如是思維:"這些在家人享受五欲也成為預流、一來、不還,比丘們也看可意眼識色...乃至...觸可意身識觸,享用柔軟敷具覆具,這一切都可以,為何只有女人的色聲香味觸不可以,這些也都可以",以無過受用資具味比較有過受用欲味,把有貪慾受用和無貪慾受用當作一個,如與粗線系極細線,如與芥子比較須彌山相似性,生起惡見:"世尊為何像結束大海般以大精進位制定第一波羅夷,此中無過",與一切知智相違,阻礙無畏智,在聖道中放置木樁荊棘等,"淫法無過"而擊打勝輪,所以說"如是說"等。 以不超越義中障礙,或應得障礙果,或有作障礙性為障礙,即說是天界解脫的障礙作者。它們依業、煩惱、異熟、誹謗、犯戒等為五種。詳細應取阿利吒學處注等。這裡詞義關係是 - 此等法是障礙,如是為世尊所說、所教、所制定,對彼等法受用者如是以彼方式,彼等法不足以作天界解脫的障礙,如是以彼方式我知世尊所說法。從此得惡戒性即從彼無過想因超越而得惡戒性。 "四...等等"這裡等字顯示 - "諸比丘,有四種人存在於世間。哪四種?只為自利而行非他利,只為他利而行非自利,不為自利也不為他利而行,為自利也為他利而行...等...諸比丘,此等...等...於世間" - 如是等人說相應經文。意趣即"此是依人說言說,不是勝義"如是世尊的意趣。因為說 - "正等覺說者中最勝說二諦, 世俗和勝義,無得有第三。 言說記號為諦因世俗, 勝義言說為諦因諸法實。 故對言說善巧世間導師, 說世俗時不生虛妄語。"

1.170; itivu. aṭṭha. 24);

Na hi lokasammutiṃ buddhā bhagavanto vijahanti, lokasamaññāya lokaniruttiyā lokābhilāpe ṭhitāyeva dhammaṃ desenti. Apica 『『hirottappadīpanatthaṃ, kammassakatādīpanattha』』nti (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.1.202; itivu. aṭṭha. 24; kathā. anuṭī. 1) evamādīhipi aṭṭhahi kāraṇehi bhagavā puggalakathaṃ kathetī』』ti evaṃ adhippāyamajānanto. Ayamattho upari āvi bhavissati. Duggahitaṃ gaṇhātīti 『『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña』』ntiādinā (ma. ni. 1.144) duggahitaṃ katvā gaṇhāti, viparītaṃ gaṇhātīti vuttaṃ hoti. Duggahitanti hi bhāvanapuṃsakaniddeso kiriyāyavisesanabhāvena napuṃsakaliṅgena niddisitabbattā. Ayañhi bhāvanapuṃsakapadassa pakati, yadidaṃ napuṃsakaliṅgena niddisitabbattā, bhāvappaṭṭhānatā, sakammākammakiriyānuyogaṃ paccattopayogavacanatā ca. Tena vuttaṃ 『『duggahitaṃ katvā』』ti. Yanti duggahitagāhaṃ. Majjhimanikāye mūlapaṇṇāsake mahātaṇhāsaṅkhayasutte (ma. ni. 1.144) tathāvādīnaṃ sādhināmakaṃ kevaṭṭaputtaṃ bhikkhuṃ ārabbha bhagavatā vuttaṃ. Attanā duggahitena dhammenāti pāṭhaseso, micchāsabhāvenāti attho. Atha vā duggahaṇaṃ duggahitaṃ, attanāti ca sāmiatthe karaṇavacanaṃ, vibhattiyantapatirūpakaṃ vā abyayapadaṃ, tasmā attano duggahaṇena viparītagāhenāti attho. Abbhācikkhatīti abbhakkhānaṃ karoti. Attano kusalamūlāni khananto attānaṃ khanati nāma. Tatoti duggahitabhāvahetuto.

Dhammacintanti dhammasabhāvavicāraṃ. Atidhāvantoti ṭhātabbamariyādāyaṃ aṭṭhatvā 『『cittuppādamattenapi dānaṃ hoti, sayameva cittaṃ attano ārammaṇaṃ hoti, sabbampi cittaṃ sabhāvadhammārammaṇameva hotī』』ti ca evamādinā atikkamitvā pavattayamāno. Cintetumasakkuṇeyyāni , anaraharūpāni vā acinteyyāni nāma, tāni dassento 『『vuttañheta』』ntiādimāha. Tattha acinteyyānīti tesaṃ sabhāvadassanaṃ. Nacintetabbānīti tattha kattabbakiccadassanaṃ. 『『Yānī』』tiādi tassa hetudassanaṃ. Yāni cintento ummādassa cittakkhepassa, vighātassa vihesassa ca bhāgī assa, acinteyyāni imāni cattāri na cintetabbāni, imāni vā cattāri acinteyyāni nāma na cintetabbāni, yāni vā…pe… assa, tasmā na cintetabbāni acintetabbabhūtāni imāni cattāri acinteyyāni nāmāti yojanā. Iti-saddena pana –

『『Katamāni cattāri? Buddhānaṃ bhikkhave buddhavisayo acinteyyo na cintetabbo, yaṃ cintento ummādassa vighātassa bhāgī assa. Jhāyissa bhikkhave jhānavisayo acinteyyo…pe… kammavipāko bhikkhave acinteyyo…pe… lokacintā bhikkhave acinteyyā…pe… imāni…pe… assā』』ti (a. ni.

我來 譯這段巴利文： 因為諸佛世尊不捨世俗,住於世間言說世間語言世間表述而說法。而且"為顯示慚愧,為顯示業所作等"如是等八種因緣世尊說人論,如是不知意趣。此義將在上面顯明。惡取即如"我如是了知世尊所說法,此識流轉輪迴而無異"等作惡取而取,即說為顛倒取。因為"惡取"是中性狀態詞,因為應以中性表示為動作修飾語。因為此是中性狀態詞的自性,即應以中性表示,立於狀態,成為有作無作動作結合,主格對格語。所以說"作惡取"。"彼"即惡取執。在中部根本五十經大愛盡經中世尊對如是說的名為娑提的漁夫子比丘所說。"以自己惡取法"是省略讀法,意思是以邪性。或者惡取即惡執,而"自己"是具格語表示屬格義,或是不變化詞似語尾變化,所以意思是以自己惡執即顛倒執。"誹謗"即作誹謗。挖自己善根名為挖自己。"從彼"即從惡取性因。 "法思"即思維法自性。"超越"即不住于應住界限而"以心生起即是佈施,心自己即是自己所緣,一切心只緣自性法"等如是超越而行。不能思、不應思的為不可思議,顯示它們而說"因為說"等。其中"不可思議"是顯示它們的自性。"不應思"是顯示其中應作事。"凡"等是顯示它的因。應如是結合:凡思維者將成為狂亂、心亂、惱害、傷害的部分,此四不可思議不應思,或此四名為不可思議不應思,或凡...等...的部分,所以不應思,成為不應思的此四名為不可思議。而以iti字 - "哪四種?諸比丘,諸佛的佛境界不可思議不應思,思維者將成為狂亂惱害的部分。諸比丘,禪修者的禪境界不可思議...等...諸比丘,業報不可思議...等...諸比丘,世間思不可思議...等...此等...等...的部分"。

4.77) –

Caturaṅguttare vuttaṃ acinteyyasuttaṃ ādiṃ katvā sabbaṃ acinteyyabhāvadīpakaṃ pāḷiṃ saṅgaṇhāti. Kāmaṃ acinteyyāni cha asādhāraṇañāṇādīni, tāni pana anussarantassa kusaluppattihetubhāvato cintetabbāni, imāni pana evaṃ na honti aphalabhāvato, tasmā na cintetabbāni. 『『Dussīlya…pe… pabheda』』nti iminā vipattiṃ sarūpato dasseti. 『『Kathaṃ? Piṭakavasenā』』tiādivacanasambajjhanena pubbāparasambandhaṃ dassento 『『evaṃ nānappakārato』』tiādimāha. Pubbāparasambandhavirahitañhi vacanaṃ byākulaṃ. Sotūnañca atthaviññāpakaṃ na hoti, pubbāparaññūnameva ca tathāvicāritavacanaṃ visayo. Yathāha –

『『Pubbāparaññū atthaññū, niruttipadakovido;

Suggahītañca gaṇhāti, atthañco』 paparikkhatī』』ti. (theragā. 1031);

Tesanti piṭakānaṃ. Etanti buddhavacanaṃ.

Sīlakkhandhavaggamahāvaggapāthikavaggasaṅkhātehi tīhi vaggehi saṅgaho etesanti tivaggasaṅgahāni. Gāthāya pana yassa nikāyassa suttagaṇanato catuttiṃseva suttantā. Vaggasaṅgahavasena tayo vaggā assa saṅgahassāti tivaggo saṅgaho. Paṭhamo esa nikāyo dīghanikāyoti anulomiko apaccanīko, atthānulomanato atthānulomanāmiko vā, anvatthanāmoti attho. Tattha 『『tivaggo saṅgaho』』ti etaṃ 『『yassā』』ti antarikepi samāsoyeva hoti, na vākyanti daṭṭhabbaṃ 『『navaṃ pana bhikkhunā cīvaralābhenā』』ti (pāci. 368) ettha 『『navaṃcīvaralābhenā』』ti padaṃ viya. Tathā hi aṭṭhakathācariyā vaṇṇayanti 『『alabbhīti labho, labho eva lābho. Kiṃ alabbhi? Cīvaraṃ. Kīdisaṃ? Navaṃ, iti 『navacīvaralābhenā』ti vattabbe anunāsikalopaṃ akatvā 『navaṃcīvaralābhenā』ti vuttaṃ, paṭiladdhanavacīvarenāti attho. Majjhe ṭhitapadadvaye panāti nipāto. Bhikkhunāti yena laddhaṃ, tassa nidassana』』nti (pāci. aṭṭha. 368). Idhāpi saddato, atthato ca vākye yuttiyāabhāvato samāsoyeva sambhavati. 『『Tivaggo』』ti padañhi 『『saṅgaho』』ti ettha yadi karaṇaṃ, evaṃ sati karaṇavacanantameva siyā. Yadi ca padadvayametaṃ tulyādhikaraṇaṃ, tathā ca sati napuṃsakaliṅgameva siyā 『『tiloka』』ntiādipadaṃ viya. Tathā 『『tivaggo』』ti etassa 『『saṅgaho』』ti padamantarena aññatthāsambandho na sambhavati, tattha ca tādisena vākyena sambajjhanaṃ na yuttaṃ, tasmā samānepi padantarantarike saddatthāvirodhabhāvoyeva samāsatākāraṇanti samāso eva yutto. Tayo vaggā assa saṅgahassāti hi tivaggosaṅgaho akārassa okārādesaṃ, okārāgamaṃ vā katvā yathā 『『sattāhaparinibbuto, acirapakkanto, māsajāto』』tiādi, assa saṅgahassāti ca saṅgahitassa assa nikāyassāti attho. Apare pana 『『tayo vaggā yassāti katvā 『saṅgaho』ti padena tulyādhikaraṇameva sambhavati, saṅgahoti ca gaṇanā. Ṭīkācariyehi (sārattha. ṭī.

我來 譯這段巴利文： 以增支部四法中所說的不可思議經為首攝一切顯示不可思議性的聖典。雖然有六不共智等不可思議,但它們因為隨念時成為善生起因故應思,但這些不如是因為無果故,所以不應思。以"惡戒...等...差別"顯示過失的自性。說"如何?依藏"等連線語顯示前後關係而說"如是種種"等。因為無前後關係的語言混亂。對聞者不能顯示義。只有知前後者思維如是語言是境界。如說: "知前後知義,善巧語詞句, 善取所取義,也觀察于義。" "彼等"即諸藏。"此"即佛語。 以稱為戒蘊品、大品、波梯迦品三品攝的為三品攝。以偈頌那個部以經數三十四經。依品攝以三品為它攝為三品攝。第一是長部是隨順不相違,或因義隨順名為義隨順,意思是有意義之名。其中"三品攝"這個即使有"彼"在中間也是複合詞,不是句子,應知如"新比丘得衣"這裡"新衣得"之詞。因為如是注師們解釋:"不得為得,得即得。什麼不得?衣。怎樣的?新的,如是在說'新衣得'時不作鼻音脫落說'新衣得',意思是得新衣。而在中間立的二詞是助詞。比丘即顯示由誰得"。這裡也因為語言和意義在句子中無理所以只有複合詞可能。因為"三品"之詞在"攝"這裡如果是具格,如是即應只是具格語。如果這二詞是同依,如是則應只是中性如"三界"等詞。如是"三品"此詞離"攝"詞與其它義不能關係,而在彼中與如是句子結合不合理,所以即使有詞在中間相同也因為語義無違故只複合詞合理。因為三品為此攝作三品攝作a變o或加o如"七日般涅槃、剛離去、月生"等,而"為此攝"即為彼被攝之部的意思。其他人則說:"三品為彼而作與'攝'詞只可能是同依,攝即計數"。註釋師們

1.paṭhamamahāsaṅgītikathāvaṇṇanā) pana 『tayo vaggā assa saṅgahassā』ti padadvayassa tulyādhikaraṇatāyeva dassitā』』ti vadanti, tadayuttameva saṅkhyāsaṅkhyeyyānaṃ missakattā, apākaṭattā ca.

Atthānulomikattaṃ vibhāvetumāha 『『kasmā』』tiādi. Guṇopacārena, taddhitavasena vā dīgha-saddena dīghappamāṇāni suttāniyeva gahitāni , nikāyasaddo ca ruḷhivasena samūhanivāsatthesu vattatīti dasseti 『『dīghappamāṇāna』』ntiādinā. Saṅketasiddhattā vacanīyavācakānaṃ payogato tadatthesu tassa saṅketasiddhataṃ ñāpento 『『nāha』』ntiādimāha. Ekanikāyampīti ekasamūhampi. Evaṃ cittanti evaṃ vicittaṃ. Yathayidanti yathā ime tiracchānagatā pāṇā. Poṇikā, cikkhallikā ca khattiyā, tesaṃ nivāso 『『poṇikanikāyo cikkhallikanikāyo』』ti vuccati. Etthāti nikāyasaddassa samūhanivāsānaṃ vācakabhāve. Sādhakānīti adhippetassatthassa sādhanato udāharaṇāni vuccanti. 『『Samānītānī』』ti pāṭhasesena cetassa sambandho, sakkhīni vā yathāvuttanayena sādhakāni. Yañhi niddhāretvā adhippetatthaṃ sādhenti , taṃ 『『sakkhī』』ti vadanti. Tathā hi manorathapūraṇiyaṃ vuttaṃ 『『pañcagarujātakaṃ (jā. 1.1.132) pana sakkhibhāvatthāya āharitvā kathetabba』』nti (a. ni. aṭṭha. 1.1.5) sāsanatoti sāsanapayogato, sāsane vā. Lokatoti lokiyapayogato, loke vā. Idaṃ pana piṭakattaye na vijjati, tasmā evaṃ vuttanti vadanti. Ettha ca paṭhamamudāharaṇaṃ sāsanato sādhakavacanaṃ, dutiyaṃ lokatoti daṭṭhabbaṃ.

Mūlapariyāya vaggādivasena pañcadasavaggasaṅgahāni. Aḍḍhena dutiyaṃ diyaḍḍhaṃ, tadeva sataṃ, ekasataṃ, paññāsa ca suttānīti vuttaṃ hoti. Yatthāti yasmiṃ nikāye. Pañcadasavaggapariggahoti pañcadasahi vaggehi pariggahito saṅgahito.

Saṃyujjanti etthāti saṃyuttaṃ, kesaṃ saṃyuttaṃ? Suttavaggānaṃ. Yathā hi byañjanasamudāye padaṃ, padasamudāye ca vākyaṃ, vākyasamudāye suttaṃ, suttasamudāye vaggoti samaññā, evaṃ vaggasamudāye saṃyuttasamaññā. Devatāya pucchitena kathitasuttavaggādīnaṃ saṃyuttattā devatāsaṃyuttādibhāvo (saṃ. ni.

我來翻譯這段巴利文： 然而注師們說:"他們只顯示'三品為此攝'這兩詞是同依",那是不合理的,因為數詞和所數混合,且不明顯。 為顯示義隨順性而說"為什麼"等。以功德轉義或以從格,以長詞取長量經,而部詞依慣用在聚集住處義中而顯示以"長量"等。因為表述和能詮約定成就,說"名"等顯示在彼義中彼約定成就。"一部也"即一聚集也。"如是心"即如是種種。"如此"即如這些畜生眾生。波尼迦和奇卡利迦剎帝利,他們的住處稱為"波尼迦部奇卡利迦部"。"此中"即部詞表示聚集住處。"能證"稱為因證所說義而為例證。"集合"與此連線有省略讀法,或者依所說方式為證明的見證。因為抉擇而證明所說義,稱為"見證"。因為如是在滿足意願書中說:"而五重生本生為見證性而引來應說"。"從教"即從教用,或在教中。"從俗"即從世俗用,或在世間。而此在三藏中不見,所以如是說。此中第一例證應知是從教的證明語,第二是從俗。 根本法門品等以十五品攝。一個半是第二個一百五十經,即說是一百五十經。"何處"即在何部。"十五品攝"即以十五品攝取攝集。 在此相應即相應,是什麼的相應?諸經品的。因為如字集合為詞,詞集合為句,句集合為經,經集合稱為品,如是品集合稱為相應。因天神問而說經品等的相應性成為天神相應等性。

1.1), tenāha 『『devatāsaṃyuttādivasenā』』tiādi. 『『Suttantānaṃ sahassāni satta suttasatāni cā』』ti pāṭhe suttantānaṃ satta sahassāni, satta suttasatāni cāti yojetabbaṃ. 『『Satta suttasahassāni, satta suttasatāni cā』』tipi pāṭho. Saṃyuttasaṅgahoti saṃyuttanikāyassa saṅgaho gaṇanā.

Ekekehi aṅgehi uparūpari uttaro adhiko etthāti aṅguttaroti āha 『『ekekaaṅgātirekavasenā』』tiādi. Tattha hi ekekato paṭṭhāya yāva ekādasa aṅgāni kathitāni. Aṅganti ca dhammakoṭṭhāso.

Pubbeti suttantapiṭakaniddese. Vuttameva pakārantarena saṅkhipitvā avisesetvā dassetuṃ 『『ṭhapetvā』』tiādi vuttaṃ. 『『Sakalaṃ vinayapiṭaka』』ntiādinā vuttameva hi iminā pakārantarena saṅkhipitvā dasseti. Apica yathāvuttato avasiṭṭhaṃ yaṃ kiñci bhagavatā dinnanaye ṭhatvā desitaṃ, bhagavatā ca anumoditaṃ nettipeṭakopadesādikaṃ, taṃ sabbampi ettheva pariyāpannanti anavasesapariyādānavasena dassetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Siddhepi hi sati ārambho atthantaraviññāpanāya vā hoti, niyamāya vāti. Ettha ca yathā 『『dīghappamāṇāna』』ntiādi vuttaṃ, evaṃ 『『khuddakappamāṇāna』』ntiādimavatvā sarūpasseva kathanaṃ vinayābhidhammādīnaṃ dīghappamāṇānampi tadantogadhatāyāti daṭṭhabbaṃ, tena ca viññāyati 『『na sabbattha khuddakapariyāpannesu tassa anvatthasamaññatā, dīghanikāyādisabhāvaviparītabhāvasāmaññena pana katthaci tabbohāratā』』ti. Tadaññanti tehi catūhi nikāyehi aññaṃ, avasesanti attho.

Navappabhedanti ettha kathaṃ panetaṃ navappabhedaṃ hoti. Tathā hi navahi aṅgehi vavatthitehi aññamaññasaṅkararahitehi bhavitabbaṃ, tathā ca sati asuttasabhāvāneva geyyaṅgādīni siyuṃ, atha suttasabhāvāneva geyyaṅgādīni, evaṃ sati suttanti visuṃ suttaṅgameva na siyā, evaṃ sante aṭṭhaṅgaṃ sāsananti āpajjati. Apica 『『sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇa』』nti (dī. ni. aṭṭha., pārā. aṭṭha. paṭhamamahāsaṅgītikathā) aṭṭhakathāyaṃ vuttaṃ. Suttañca nāma sagāthakaṃ vā siyā, niggāthakaṃ vā, tasmā aṅgadvayeneva tadubhayaṃ saṅgahitanti tadubhayavinimuttaṃ suttaṃ udānādivisesasaññārahitaṃ natthi, yaṃ suttaṅgaṃ siyā, athāpi kathañci visuṃ suttaṅgaṃ siyā, maṅgalasuttādīnaṃ (khu. pā. 1; su. ni. 261) suttaṅgasaṅgaho na siyā gāthābhāvato dhammapadādīnaṃ viya. Geyyaṅgasaṅgaho vā siyā sagāthakattā sagāthāvaggassa viya. Tathā ubhatovibhaṅgādīsu sagāthakappadesānanti? Vuccate –

Suttanti sāmaññavidhi, visesavidhayo pare;

Sanimittā niruḷhattā, sahatāññena nāññato. (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathā);

Yathāvuttassa dosassa, natthi etthāvagāhaṇaṃ;

Tasmā asaṅkaraṃyeva, navaṅgaṃ satthusāsanaṃ. (sārattha. ṭī.

我來 譯這段巴利文： 所以說"依天神相應等"等。在"經七千七百"讀法中應結合爲經七千和七百。也有"七千經,七百經"的讀法。相應攝即相應部的攝集計數。 以一一支上上更高此中為增支,所以說"以一一支增加"等。因為其中從一一開始直到十一支說。支即法分。 "前"即在經藏說明中。說"除"等為不分別而以另一方式總括顯示已說。因為以"整個律藏"等以此另一方式總括顯示已說。而且應知如是說也為顯示依遍攝無餘,即如所說殘餘任何依世尊所給方法而說,為世尊所隨喜的導論藏指示等,一切也攝在此中。因為即使已成就,開始也是爲了顯示另義,或為限定。此中如說"長量"等,不說"小量"等而說自性,應知律阿毗達磨等雖是長量也攝入其中,由此可知"不是在一切小部所攝中它是有意義之名,但在某處由與長部等自性相違性共同而有彼言說"。"彼余"即與彼四部不同,意思是餘下。 "九分"此中如何是九分。因為應以九支確立無彼此混雜,如是則歌頌支等應不是經性,或者歌頌支等即是經性,如是則經不應另外是經支,如是則成為八支教。而且在注中說:"有偈經為歌,無偈經為論"。而所謂經可能是有偈或無偈,所以以二支攝彼二者,則離彼二者的經無優陀那等特殊名,什麼會是經支,或者如何另外是經支,吉祥經等由於無偈如法句等不應攝入經支。或由於有偈應攝入歌頌支如有偈品。如是在二分別等中有偈處?說 - 經為總說規,其餘為別規; 有因已確立,與他非從他。 如所說過患,此中無陷入; 所以無混雜,導師教九支。;

1.paṭhamamahāsaṅgītikathā);

Sabbassāpi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tathā hi 『『ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ, (pāci. aṭṭha. 655, 1242) sāvatthiyā suttavibhaṅge, (cūḷava. 456) sakavāde pañca suttasatānī』』tiādi (dha. sa. aṭṭha. nidānakathā) vacanato vinayābhidhammapariyatti visesesupi suttavohāro dissati. Teneva ca āyasmā mahākaccāyano nettiyaṃ āha 『『navavidhasuttantapariyeṭṭhī』』ti (netti. saṅgahavāravaṇṇanā) tattha hi suttādivasena navaṅgassa sāsanassa pariyeṭṭhi pariyesanā atthavicāraṇā 『『navavidha suttantapariyeṭṭhī』』ti vuttā. Tadekadesesu pana pare geyyādayo sanimittā visesavidhayo tena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ cuṇṇiyaganthaṃ 『『geyya』』nti vadanti, gāthāvirahe pana sati pucchaṃ katvā vissajjanabhāvo veyyākaraṇassa tabbhāvanimittaṃ. Pucchāvissajjanañhi 『『byākaraṇa』』nti vuccati, byākaraṇameva veyyākaraṇaṃ. Evaṃ sante sagāthakādīnampi pucchaṃ katvā vissajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati geyyādisaññānaṃ anokāsabhāvato. Saokāsavidhito hi anokāsavidhi balavā. Apica 『『gāthāvirahe satī』』ti visesitattā. Yathādhippetassa hi atthassa anadhippetato byavacchedakaṃ visesanaṃ. Tathā hi dhammapadādīsu kevalagāthābandhesu, sagāthakattepi somanassañāṇamayikagāthāpaṭisaññuttesu, 『『vuttaṃ heta』』ntiādivacana sambandhesu, abbhutadhammapaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttaka abbhutadhammasaññā patiṭṭhitā. Ettha hi satipi saññāntaranimittayoge anokāsasaññānaṃ balavabhāveneva gāthādisaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā patiṭṭhitā, satipi pañhāvissajjanabhāve , sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitā, evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo, yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgameva visesasaññāparihārena sāmaññasaññāya pavattanato. Nanu ca evaṃ santepi sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti tadubhayavinimuttassa suttassa abhāvato visuṃ suttaṅgameva na siyāti codanā tadavatthā evāti? Na tadavatthā sodhitattā. Sodhitañhi pubbe gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇassa tabbhāvanimittanti.

我來翻譯這段巴利文： 因為一切佛語都是經,這是總說規定。因為如"彼世尊之經所來經所攝那麼多,在舍衛城的經分別,自說中五百經"等語,在律和阿毗達磨學特殊中也見經的言說。所以具壽大迦旃延在導論中說"九種經尋求",因為此中依經等九支教的尋求探求義考察說為"九種經尋求"。而在彼一分中,其餘歌等以彼彼因相確立為有因的別規。因為如是有偈是歌的彼性因相。因為在世間也稱有偈的散文著作為"歌",而在無偈時作問而答的狀態是論的彼性因相。因為問答稱為"解說",解說即論。如是則有偈等也依問而答方式轉起成為論性?不成,因為歌等名無機會。因為有機會規定勝過無機會規定。而且因為特別說"在無偈時"。因為特徵是遮除非所欲義的所欲義。因為如是在法句等純偈集,雖有偈在由喜智所成偈相應,在"此已說"等語相連,在希有法相應等經特殊中,依次確立偈、優陀那、如是語、希有法名。因為此中雖有與其他名因相結合,由無機會名勝故確立偈等名,如是雖有偈集性,在顯示世尊過去生行威力中確立本生名,雖有問答性和有偈性,在某些經中因得智而確立吠陀羅名,如是以彼彼有偈等因相在彼彼經特殊中確立歌等名,所以其餘歌等是經支以外的別規,而此中離歌支等因相者,由舍特殊名而以總名轉起故即是經支。然而如是即使如此,有偈經為歌,無偈經為論,由離彼二者的經不存在故不應另外有經支,此詰問仍如是耶?不如是因已清凈。因為前已清凈在無偈時作問而答的狀態是論的彼性因相。

Yañca vuttaṃ 『『gāthābhāvato maṅgalasuttādīnaṃ (khu. pā. 1; su. ni. 261) suttaṅgasaṅgaho na siyā』』ti, tampi na, niruḷhattā. Niruḷho hi maṅgalasuttādīnaṃ suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena saññitāni, atha kho suttabhāveneva. Teneva hi akathāyaṃ 『『suttanāmaka』』nti nāmaggahaṇaṃ kataṃ. Yañca pana vuttaṃ 『『sagāthakattā geyyaṅgasaṅgaho vā siyā』』ti, tampi natthi. Kasmāti ce? Yasmā sahatāññena, tasmā. Sahabhāvo hi nāma attato aññena hoti. Saha gāthāhīti ca sagāthakaṃ, na ca maṅgalasuttādīsu gāthāvinimutto koci suttapadeso atthi, yo 『『saha gāthāhī』』ti vucceyya, nanu ca gāthāsamudāyo tadekadesāhi gāthāhi añño hoti, yassa vasena 『『saha gāthāhī』』ti sakkā vattunti? Taṃ na. Na hi avayavavinimutto samudāyo nāma koci atthi, yo tadekadesehi saha bhaveyya. Katthaci pana 『『dīghasuttaṅkitassā』』tiādīsu samudāyekadesānaṃ vibhāgavacanaṃ vohāramattaṃ pati pariyāyavacanameva, ayañca nippariyāyena pabhedavibhāgadassanakathāti . Yampi vuttaṃ 『『ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā』』ti, tampi na, aññato. Aññāyeva hi tā gāthā jātakādipariyāpannattā. Tādisāyeva hi kāraṇānurūpena tattha desitā, ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti. Evaṃ suttādinavaṅgānaṃ aññamaññasaṅkarābhāvo veditabboti.

Idāni etāni navaṅgāni vibhajitvā dassento 『『tatthā』』tiādimāha. Niddeso nāma suttanipāte –

『『Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;

Addhā pītimano hoti, laddhā macco yadicchatī』』tiādinā. (su. ni. 772); –

Āgatassa aṭṭhakavaggassa;

『『Kenassu nivuto loko, (iccāyasmā ajito);

Kenassu na pakāsati;

Kissābhilepanaṃ brūsi,

Kiṃsu tassa mahabbhaya』』ntiādinā. (su. ni. 1038); –

Āgatassa pārāyanavaggassa;

『『Sabbesu bhūtesu nidhāya daṇḍaṃ,

Aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ,

Eko care khaggavisāṇakappo』』tiādinā. (su. ni. 35); –

Āgatassa khaggavisāṇasuttassa ca atthavibhāgavasena satthukappena āyasmatā dhammasenāpatisāriputtattherena kato niddeso, yo 『『mahāniddeso, cūḷaniddeso』』ti vuccati. Evamidha niddesassa suttaṅgasaṅgaho bhadantabuddhadhosācariyena dassito, tathā aññatthāpi vinayaṭṭhakathādīsu , ācariyadhammapālattherenāpi nettippakaraṇaṭṭhakathāyaṃ. Apare pana niddesassa gāthāveyyākaraṇaṅgesu dvīsu saṅgahaṃ vadanti. Vuttañhetaṃ niddesaṭṭhakathāyaṃ upasenattherena –

『『So panesa vinayapiṭakaṃ…pe… abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpanno, dīghanikāyo…pe… khuddakanikāyoti pañcasu nikāyesu khuddakamahānikāyapariyāpanno, suttaṃ…pe… vedallanti navasu satthusāsanaṅgesu yathāsambhavaṃ gāthaṅgaveyyākaraṇaṅgadvayasaṅgahito』』ti (mahāni. aṭṭha. ganthārambhakathā).

我來 譯這段巴利文： 所說"由無偈故吉祥經等不應攝入經支",那也不是,因為已確立。因為吉祥經等經性已確立。因為它們不像法句佛種等以偈性為名,而是以經性。所以在注中作"名為經"的名取。而所說"由有偈故應攝入歌支",那也沒有。若問為什麼?因為與他,所以。因為所謂俱有是與自己以外。與偈即有偈,而在吉祥經等中無離偈的任何經分,可說"與偈"。然而偈集與彼一分偈不同,依彼可說"與偈"?那不是。因為沒有離部分的任何集合,會與彼一分俱有。而在某處如"以長經標記"等中,集合一分的區分語只是對言說的方便說,而此是無方便的差別區分顯示之說。所說"在二分別等中有偈處應攝入歌支",那也不是,從他。因為彼等偈由攝入本生等而成為他。因為如是依因緣而在彼處說,所以由彼等二分別等不成歌支性。如是應知經等九支無彼此混雜。 現在分別顯示此九支而說"其中"等。所謂註釋即在經集中 - "欲求欲者,若彼成就, 實為意喜,得所欲者。" - 所來八品; "以何覆世間,(如是具壽阿耆多) 以何不顯現, 說何為塗著, 何為彼大畏?" - 所來彼岸品; "對一切眾生舍杖, 不害彼等任何一, 不求子何況同伴, 如犀獨行獨覺。" - 所來獨角經等,依義分別以似師之具壽法將軍舍利弗上座所作註釋,稱為"大義釋、小義釋"。如是此中長老覺音阿阇黎顯示義釋攝入經支,如是在其它處律注等中,阿阇黎法護上座也在導論注中。其他人則說義釋攝入偈論二支。因為優波西那上座在義釋注中說 - "彼即在律藏...等...阿毗達磨藏三藏中攝入經藏,在長部...等...小部五部中攝入小大部,在經...等...吠陀羅九種師教支中隨應攝入偈支論支二支。"

Ettha tāva katthaci pucchāvissajjanasabbhāvato niddesekadesassa veyyākaraṇaṅgasaṅgaho yujjatu, agāthābhāvato gāthaṅgasaṅgaho kathaṃ yujjeyyāti vīmaṃsitabbametaṃ. Dhammāpadādīnaṃ viya hi kevalaṃ gāthābandhabhāvo gāthaṅgassa tabbhāvanimittaṃ. Dhammapadādīsu hi kevalaṃ gāthābandhesu gāthāsamaññā patiṭṭhitā, niddese ca na koci kevalo gāthābandappadeso upalabbhati. Sammāsambuddhena bhāsitānaṃyeva hi aṭṭhakavaggādisaṅgahitānaṃ gāthānaṃ niddesamattaṃ dhammasenāpatinā kataṃ. Atthavibhajanatthaṃ ānītāpi hi tā aṭṭhakavaggādisaṅgahitā niddisitabbā mūlagāthāyo suttanipātapariyāpannattā aññāyevāti na niddesasaṅkhyaṃ gacchanti ubhatovibhaṅgādīsu āgatāpi taṃ vohāramalabhamānā jātakādipariyāpannā gāthāyo viya, tasmā kāraṇantaramettha gavesitabbaṃ, yuttataraṃ vā gahetabbaṃ.

Nālakasuttaṃ nāma dhammacakkappavattita divasato sattame divase nālakattherassa 『『moneyyaṃ te upaññissa』』ntiādinā (su. ni. 706) bhagavatā bhāsitaṃ moneyya paṭipadāparidīpakaṃ suttaṃ. Tuvaṭṭakasuttaṃ nāma mahāsamayasuttantadesanāya sannipatitesu devesu 『『kā nu kho arahattappattiyā paṭipattī』』ti uppannacittānaṃ ekaccānaṃ devatānaṃ tamatthaṃ pakāsetuṃ nimmitabuddhena attānaṃ pucchāpetvā 『『mūlaṃ papañcasaṅkhāyā』』tiādinā (su. ni. 922) bhagavatā bhāsitaṃ suttaṃ. Evamidha suttanipāte āgatānaṃ maṅgalasuttādīnaṃ suttaṅgasaṅgaho dassito, tattheva āgatānaṃ asuttanāmikānaṃ suddhikagāthānaṃ gāthaṅgasaṅgahañca dassayissati, evaṃ sati suttanipātaṭṭhakathārambhe –

『『Gāthāsatasamākiṇṇo, geyyabyākaraṇaṅkito;

Kasmā suttanipātoti, saṅkhamesa gatoti ce』』ti. (su. ni. aṭṭha. 1.ganthārambhakathā); –

Sakalassāpi suttanipātassa geyyaveyyākaraṇaṅgasaṅgaho kasmā coditoti? Nāyaṃ virodho. Kevalañhi tattha codakena sagāthakattaṃ, katthaci pucchāvissajjanattañca gahetvā codanāmattaṃ kataṃ, aññathā suttanipāte niggāthakassa suttasseva abhāvato veyyākaraṇaṅgasaṅgaho na codetabbo siyā, tasmā codakassa vacanametaṃ appamāṇanti idha, aññāsu ca vinayaṭṭhakathādīsu vuttanayeneva tassa suttaṅgagāthaṅgasaṅgaho dassitoti. Suttanti cuṇṇiyasuttaṃ. Visesenāti rāsibhāvena ṭhitaṃ sandhāyāha. Sagāthāvaggo geyyanti sambandho.

『『Aṭṭhahi aṅgehi asaṅgahitaṃ nāma paṭisambhidādī』』ti tīsupi kira gaṇṭhipadesu vuttaṃ. Apare pana paṭisambhidāmaggassa geyyaveyyākaraṇaṅgadvayasaṅgahaṃ vadanti. Vuttañhetaṃ tadaṭṭhakathāyaṃ 『『navasu satthusāsanaṅgesu yathāsambhavaṃ geyyaveyyākaraṇaṅgadvayasaṅgahita』』nti (paṭi. ma. aṭṭha. 1.ganthārambhakathā), etthāpi geyyaṅgasaṅgahitabhāvo vuttanayena vīmaṃsitabbo. No suttanāmikāti asuttanāmikā saṅgītikāle suttasamaññāya apaññātā. 『『Suddhikagāthā nāma vatthugāthā』』ti tīsupi kira gaṇṭhipadesu vuttaṃ, vatthugāthāti ca pārāyanavaggassa nidānamāropentena āyasmatā ānandattherena saṅgītikāle vuttā chappaññāsa gāthāyo, nālakasuttassa nidānamāropentena teneva tadā vuttā vīsatimattā gāthāyo ca vuccanti. Suttanipātaṭṭhakathāyaṃ (su. ni. aṭṭha.

我來翻譯這段巴利文： 此中首先,由於在某處有問答存在,義釋一分攝入論支是合理的,但由無偈攝入偈支如何合理,這應考察。因為如法句等純偈集性是偈支的彼性因相。因為在法句等純偈集中確立偈名,而在義釋中不得任何純偈集處。因為只是法將軍對正等覺者所說攝入八品等的諸偈作義釋。因為為分別義而引來的彼等八品等所攝應註釋的根本偈,由攝入經集故成為他,不入義釋之數,如在二分別等中所來但不得彼言說攝入本生等的諸偈,所以此中應尋求其他因,或應取更合理的。 所謂那羅迦經即轉法輪日後第七日對那羅迦上座"我將教你寂默"等世尊所說顯示寂默行道的經。所謂都瓦塔迦經即在大會經說時集會的諸天中有些天人生起"何為得阿羅漢的行道"之心,為顯示彼義世尊令化佛問自己而"分別戲論根"等所說之經。如是此中顯示在經集中所來吉祥經等攝入經支,也將顯示在彼處所來非經名的純偈攝入偈支。如是則在經集註開始中 - "偈百所滿溢,有歌說標記, 何故稱經集,此達如是名?" - 為何詰問整個經集攝入歌論支?此非相違。因為彼處詰問者只取有偈性、在某處問答性而作詰問而已,否則由於經集中無無偈經故不應詰問攝入論支,所以詰問者此語不是量,此中依此及其它律注等中所說方式顯示彼攝入經支偈支。經即散文經。特別即依積集狀態而說。有偈品即歌的關係。 "不為八支所攝名為無礙解等",據說在三疏中如是說。其他人則說無礙解道攝入歌論二支。因為在彼注中說"在九種師教支中隨應攝入歌論二支",此中攝入歌支性也應依所說方式考察。"非經名"即無經名在結集時不知經名。"純偈名為事偈",據說在三疏中如是說,事偈即結集時具壽阿難上座說彼岸品序時所說五十六偈,和彼時他說那羅迦經序時所說約二十偈。在經集註中;

2.685) pana 『『parinibbute bhagavati saṅgītiṃ karontenāyasmatā mahākassapena tameva moneyyapaṭipadaṃ puṭṭho āyasmā ānando yena, yadā ca samādapito nālakatthero bhagavantaṃ pucchi, taṃ sabbaṃ pākaṭaṃ katvā dassetukāmo 『ānandajāte』tiādikā (su. ni. 684) vīsati vatthugāthāyo vatvā vissajjesi, taṃ sabbampi 『nālakasutta』』nti vuccatī』』ti āgatattā nālakasuttassa vatthugāthāyo nālakasuttaggahaṇeneva gahitāti pārāyanavaggassa vatthugāthāyo idha suddhikagāthāti gahetabbaṃ. Tattheva ca pārāyanavagge ajitamāṇavakādīnaṃ soḷasannaṃ brāhmaṇānaṃ pucchāgāthā, bhagavato vissajjanagāthā ca pāḷiyaṃ suttanāmena avatvā 『ajitamāṇavakapucchā, tissametteyyamāṇavakapucchā』』tiādinā (su. ni. 1038) āgatattā, cuṇṇiyaganthe hi asammissattā ca 『『no suttanāmikā suddhikagāthā nāmā』』ti vattuṃ vaṭṭati.

『『Somanassañāṇamayikagāthāpaṭisaṃyuttā』』ti etena udānaṭṭhena udānanti anvatthasaññataṃ dasseti (udā. aṭṭha. ganthārambhakathā) kimidaṃ udānaṃ nāma? Pītivegasamuṭṭhāpito udāhāro. Yathā hi yaṃ telādi minitabbavatthu mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ 『『avasesako』』ti vuccati. Yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ 『『mahogho』ti vuccati, evameva yaṃ pītivegasamuṭṭhāpitaṃ vitakkavipphāraṃ antohadayaṃ sandhāretuṃ na sakkoti, so adhiko hutvā anto asaṇṭhahitvā bahi vacīdvārena nikkhanto paṭiggāhakanirapekkho udāhāraviseso 『『udāna』』nti vuccati (udā. aṭṭha. ganthārambhakathā) 『『uda mode kīḷāyañcā』』ti hi akkharacintakā vadanti, idañca yebhuyyena vuttaṃ dhammasaṃvegavasena uditassāpi 『『sace bhāyatha dukkhassā』』tiādiudānassa (udā. 44) udānapāḷiyaṃ āgatattā, tathā『『gāthāpaṭisaṃyuttā』』ti idampi yebhuyyeneva 『『atthi bhikkhave, tadāyatanaṃ, yattha neva pathavī, na āpo』』tiādikassa (udā. 71) cuṇṇiyavākyavasena uditassāpi tattha āgatattā. Nanu ca udānaṃ nāma pītisomanassasamuṭṭāpito, dhammasaṃvegasamuṭṭhāpito vā dhammapaṭiggāhakanirapekkho gāthābandhavasena, cuṇṇiyavākyavasena ca pavatto udāhāro, tathā ceva sabbattha āgataṃ, idha kasmā 『『bhikkhave』』ti āmantanaṃ vuttanti? Tesaṃ bhikkhūnaṃ saññāpanatthaṃ eva, na paṭiggāhakakaraṇatthaṃ. Nibbānapaṭisaṃyuttañhi bhagavā dhammaṃ desetvā nibbānaguṇānussaraṇena uppannapītisomanassena udānaṃ udānento 『『ayaṃ nibbānadhammo kathamapaccayo upalabbhatī』』ti tesaṃ bhikkhūnaṃ cetoparivitakkamaññāya tesaṃ tamatthaṃ ñāpetukāmena 『『tadāyatana』』nti vuttaṃ, na pana ekantato te paṭiggāhake katvāti veditabbanti.

我來翻譯這段巴利文： 但在經集註中因來"世尊般涅槃時具壽大迦葉作結集時,以彼寂默行道問具壽阿難,那羅迦上座何時被勸導問世尊,欲顯示一切明瞭而說'阿難生'等二十事偈而答,一切稱為'那羅迦經'"故,那羅迦經的事偈以那羅迦經攝取而取,所以此中應取彼岸品的事偈為純偈。且在彼處彼岸品中阿耆多學童等十六婆羅門的問偈和世尊的答偈,在聖典中不說經名而以"阿耆多學童問、帝須彌勒學童問"等而來,且與散文著作不混故,說"無經名稱為純偈"是合適的。 "與喜智所成偈相應"以此顯示以優陀那義優陀那是有意義之名。什麼是所謂優陀那?由喜悅力生起的發語。因為如油等可量物不能取量,流溢而去,稱為"余流"。水不能取池,漫溢而去,稱為"大流",如是由喜悅力生起的尋思廣大內心不能持,彼過多而內不住外由語門出的不期待領受者的特殊發語稱為"優陀那"。因為分析字者說"uda在歡喜遊戲",而此多分說由法悚懼而起的"若怖畏苦"等優陀那在優陀那聖典中來故,如是"與偈相應"此也多分由"諸比丘,有彼處,此處無地無水"等依散句方式而起在彼處來故。然而所謂優陀那是由喜悅生起或由法悚懼生起的不期待法領受者依偈集方式和散句方式轉起的發語,如是在一切處都來,此中為何說"諸比丘"之呼?只為使彼等比丘瞭解,非為作領受者。因為世尊說與涅槃相應法,以隨念涅槃功德生起喜悅而說優陀那時,知彼等比丘"此涅槃法如何無緣得"的心尋,欲使彼等知彼義而說"彼處",但應知不是一向作彼等為領受者。

Tayidaṃ sabbaññubuddhabhāsitaṃ paccekabuddhabhāsitaṃ sāvakabhāsitanti tibbidhaṃ hoti. Tattha paccekabuddhabhāsitaṃ –

『『Sabbesu bhūtesu nidhāya daṇḍaṃ,

Aviheṭhayaṃ aññatarampi tesa』』nti. ādinā (su. ni. 35) –

Khaggavisāṇasutte āgataṃ. Sāvakabhāsitampi –

『『Sabbo rāgo pahīno me,

Sabbo doso samūhato;

Sabbo me vihato moho,

Sītibhūtosmi nibbuto』』ti. ādinā (theragā. 79) –

Theragāthāsu,

『『Kāyena saṃvutā āsiṃ, vācāya uda cetasā;

Samūlaṃ taṇhamabbuyha, sītibhūtāmhi nibbutā』』ti. (therīgā. 15); –

Therīgāthāsu ca āgataṃ. Aññānipi sakkādīhi devehi bhāsitāni 『『aho dānaṃ paramadānaṃ, kassape suppatiṭṭhita』』ntiādīni (udā. 27). Soṇadaṇḍabrāhmaṇādīhi manussehi ca bhāsitāni 『『namo tassa bhagavato』』tiādīni (dī. ni. 2.371; ma. ni. 1.290; 2.290, 357; saṃ. ni. 1187; 2.38; a. ni. 5.194) tisso saṅgītiyo āruḷhāni udānāni santi eva, tāni sabbānipi idha na adhippetāni. Yaṃ pana sammāsambuddhena sāmaṃ āhaccabhāsitaṃ jinavacanabhūtaṃ, tadeva dhammasaṅgāhakehi 『『udāna』』nti saṅgītaṃ, tadeva ca sandhāya bhagavatā pariyattidhammaṃ navadhā vibhajitvā uddisantena 『『udāna』』nti vuttaṃ. Yā pana 『『anekajātisaṃsāra』』ntiādikā (dha. pa. 153) gāthā bhagavatā bodhimūle udānavasena pavattitā, anekasatasahassānaṃ sammāsambuddhānaṃ udānabhūtā ca, tā aparabhāge dhammabhaṇḍāgārikassa bhagavatā desitattā dhammasaṅgāhakehi udānapāḷiyaṃ saṅgahaṃ anāropetvā dhammapade saṅgahitā, yañca 『『aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍañño』』ti (saṃ. ni. 5.1081; mahāva. 17; paṭi. ma. 2.30) udānavacanaṃ dasasahassilokadhātuyā devamanussānaṃ pavedanasamatthanigghosavipphāraṃ bhagavatā bhāsitaṃ, tadapi paṭhamabodhiyaṃ sabbesaṃ eva bhikkhūnaṃ sammāpaṭipattipaccavekkhaṇahetukaṃ 『『ārādhayiṃsu vata maṃ bhikkhū ekaṃ samaya』』ntiādivacanaṃ (ma. ni. 1.225) viya dhammacakkappavattanasuttantadesanāpariyosāne attanāpi adhigatadhammekadesassa yathādesitassa ariyamaggassa sabbapaṭhamaṃ sāvakesu therena adhigatattā attano parissamassa saphalabhāvapaccavekkhaṇahetutaṃ pītisomanassajanitaṃ udāhāramattaṃ, na pana 『『yadā have pātubhavanti dhammā』』tiādivacanaṃ viya (mahāva. 1; udā. 1) pavattiyā, nivattiyā vā pakāsananti dhammasaṅgāhakehi udānapāḷiyaṃ na saṅgītanti daṭṭhabbaṃ. Udānapāḷiyaṃ pana aṭṭhasu vaggesu dasa dasa katvā asītiyeva suttantā saṅgītā. Tathā hi tadaṭṭhakathāyaṃ vuttaṃ –

『『Asītiyeva suttantā, vaggā aṭṭha samāsato』』ti. (Udā. aṭṭha. ganthārambhakathā).

Idha pana 『『dveasīti suttantā』』ti vuttaṃ, taṃ udānapāḷiyā na sameti, tasmā 『『asīti suttantā』』ti pāṭhena bhavitabbaṃ. Apica na kevalaṃ idheva, atha kho aññāsupi (vi. aṭṭha.

我來翻譯這段巴利文： 此由正等覺者所說、獨覺所說、聲聞所說而成三種。其中獨覺所說 - "對一切眾生舍杖, 不害彼等任何一" - 等 在獨角經中來。聲聞所說也 - "我斷盡一切貪, 一切嗔已除滅; 我已破一切癡, 清涼我已寂滅" - 等 在長老偈中, "我以身已防護,以語及以意; 連根拔除愛,清涼我已寂" - 在長老尼偈中來。也有其他由帝釋等諸天所說"啊施為最上施,善立於迦葉"等。由索那檀荼婆羅門等人所說"禮彼世尊"等,結集於三次結集的優陀那也都有,一切彼等此處都非所說。但是正等覺者自己親口所說成為勝者語,彼為法結集者結集為"優陀那",且依彼而世尊分九種教法時說"優陀那"。而"多生輪迴"等偈世尊在菩提樹下以優陀那方式轉起,也是無數百千正等覺者的優陀那,彼等後來因世尊對法藏護者說故,法結集者不攝入優陀那聖典而攝入法句。而"尊者憍陳如已知,尊者憍陳如已知"此優陀那語能令十千世界天人宣告的廣大聲音由世尊說,彼也如在初證菩提時對一切比丘正行省察因緣的"諸比丘某時實令我滿意"等語,在轉法輪經說結束時由自己所證法分如所說聖道為長老最初在諸聲聞中證得而省察自己精進有果的因緣生喜悅的發語而已,非如"當實諸法現"等語顯示轉起或還滅,故為法結集者不結集在優陀那聖典中應知。而在優陀那聖典中八品各十成八十經結集。因為如是在彼注中說 - "八十經總攝,品數有八品。" 但此中說"八十二經",彼與優陀那聖典不合,所以應以"八十經"讀法。而且不只在此處,也在其他;;

1.paṭhamamahāsaṅgītikathā) vinayābhidhammaṭṭhakathāsu (dha. saṃ. nidānakathā) tathāyeva vuttattā 『『appakaṃ pana ūnamadhikaṃ vā gaṇanūpagaṃ na hotī』』ti pariyāyena anekaṃsena vuttaṃ siyā. Yathā vā tathā vā anumānena gaṇanameva hi tattha tattha ūnādhikasaṅkhyā, itarathā tāyeva na siyuntipi vadanti, pacchā pamādalekhavacanaṃ vā etaṃ.

Vuttañhetaṃ bhagavatātiādinayappavattāti ettha ādisaddena 『『vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ. Ekadhammaṃ bhikkhave, pajahatha, ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Lobhaṃ bhikkhave, ekadhammaṃ pajahatha, ahaṃ vo pāṭibhogo anāgāmitāyā』』ti (itivu. 1) evamādinā ekadukatikacatukkanipātavasena vuttaṃ dvādasuttarasatasuttasamūhaṃ saṅgaṇhāti. Tathā hi itivuttakapāḷiyameva udānagāthāhi dvādasuttarasatasuttāni gaṇetvā saṅgītāni, tadaṭṭhakathāyampi (itivu. aṭṭha. nidānavaṇṇanā) tathāyeva vuttaṃ. Tasmā 『『dvādasuttarasatasuttantā』』 icceva pāṭhena bhavitabbaṃ, yathāvuttanayena vā anekaṃsato vuttantipi vattuṃ sakkā, tathāpi īdise ṭhāne pamāṇaṃ dassentena yāthāvatova niyametvā dassetabbanti 『『dasuttarasatasuttantā』』ti idaṃ pacchā pamādalekhamevāti gahetabbanti vadanti. Iti evaṃ bhagavatā vuttaṃ itivuttaṃ. Itivuttanti saṅgītaṃ itivuttakaṃ. Ruḷhināmaṃ vā etaṃ yathā 『『yevāpanakaṃ, natumhākavaggo』』ti, vuttañhetaṃ bhagavatā, vuttamarahatāti me sutanti nidānavacanena saṅgītaṃ yathāvuttasuttasamūhaṃ.

Jātaṃ bhūtaṃ purāvutthaṃ bhagavato pubbacaritaṃ kāyati katheti pakāseti etenāti jātakaṃ, taṃ pana imānīti dassetuṃ 『『apaṇṇakajātakādīnī』』tiādimāha. Tattha 『『paññāsādhikāni pañcajātakasatānī』』ti idaṃ appakaṃ pana ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti katvā anekaṃsena, vohārasukhatāmattena ca vuttaṃ. Ekaṃsato hi sattacattālīsādhikāniyeva yathāvuttagaṇanato tīhi ūnattā. Tathā hi ekanipāte paññāsasataṃ, dukanipāte sataṃ, tikanipāte paññāsa, tathā catukkanipāte, pañcakanipāte pañcavīsa, chakkanipāte vīsa, sattanipāte ekavīsa, aṭṭhanipāte dasa, navanipāte dvādasa, dasanipāte soḷasa, ekādasanipāte nava, dvādasanipāte dasa, tathā terasanipāte, pakiṇṇakanipāte terasa, vīsatinipāte cuddasa, tiṃsanipāte dasa, cattālīsanipāte pañca, paṇṇāsanipāte tīṇi, saṭṭhinipāte dve, tathā sattatinipāte, asītinipāte pañca, mahānipāte dasāti sattacattālīsādhikāneva pañca jātakasatāni saṅgītānīti.

Abbhuto dhammo sabhāvo vutto yatthāti abbhutadhammaṃ, taṃ panidanti āha 『『cattārome』』tiādi. Ādisaddena cettha –

『『Cattārome bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? Sace bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando, dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti, atittāva bhikkhave bhikkhuparisā hoti, atha ānando tuṇhī bhavati. Sace bhikkhave, bhikkhunīparisā…pe… upāsakaparisā…pe… upāsikā – parisā…pe… tuṇhī bhavati. Ime kho bhikkhave…pe… ānande』』ti (a. ni. 4.129) –

Evamādinayappavattaṃ tattha tattha bhāsitaṃ sabbampi acchariyabbhutadhammapaṭisaṃyuttaṃ suttantaṃ saṅgaṇhāti.

Cūḷavedallādīsu (ma. ni.

我來翻譯這段巴利文： 在律阿毗達磨注中也如是說故,"少量不足或超過不入計數"以方便說非一向。或如何以推測計數在彼處彼處數量不足超過,否則即不會是彼等,也說或此是後來錯寫之語。 "如是世尊說"等方式轉起,此中以"等"字攝取"如是世尊說,我聞阿羅漢說。諸比丘,舍一法,我為汝等作證不還。何為一法?諸比丘,舍貪一法,我為汝等作證不還"等依一法、二法、三法、四法品說的一百十二經集。因為如是在如是語聖典中以優陀那偈計數結集一百十二經,在彼注中也如是說。所以應以"一百十二經"讀法,或可說如所說方式非一向說,然而在如是處顯示量應如實限定顯示,故說"一百十經"此是後來錯寫應取。如是世尊所說為如是語,結集如是語為如是語集。或此是通用名如"yevāpanakaṃ, natumhākavaggo",以"如是世尊說,我聞阿羅漢說"序語結集如所說經集。 以此說示顯示生、已有、前所住的世尊宿行為本生,而顯示彼等為"無過本生等"等而說。其中"五百五十本生"此由"少量不足或超過不入計數"而非一向,且只為言說方便而說。因為一向由如所說計數只有五百四十七,比三少。因為如是一品一百五十,二品一百,三品五十,如是四品,五品二十五,六品二十,七品二十一,八品十,九品十二,十品十六,十一品九,十二品十,如是十三品,雜品十三,二十品十四,三十品十,四十品五,五十品三,六十品二,如是七十品,八十品五,大品十,如是結集五百四十七本生。 說希有法自性處為希有法,而此為說"此四"等。此中以"等"字攝取 - "諸比丘,此四希有未曾有法在阿難。何為四?諸比丘,若比丘眾前來見阿難,以見亦歡喜。若彼處阿難說法,以說亦歡喜,諸比丘,比丘眾未滿足而阿難默然。諸比丘,若比丘尼眾...乃至...優婆塞眾...乃至...優婆夷眾...乃至...默然。諸比丘,此...乃至...在阿難" - 如是方式轉起在彼處彼處所說一切相應希有未曾有法的經。 在小吠陀羅等中;;

1.460) visākhena nāma upāsakena puṭṭhāya dhammadinnāya nāma bhikkhuniyā bhāsitaṃ suttaṃ cūḷavedallaṃ nāma. Mahākoṭṭhikattherena pucchitena āyasmatā sāriputtattherena bhāsitaṃ mahāvedallaṃ (ma. ni. 1.449) nāma. Sammādiṭṭhisuttampi (ma. ni. 1.89) bhikkhūhi puṭṭhena teneva bhāsitaṃ, etāni majjhimanikāyapariyāpannāni. Sakkapañhaṃ (dī. ni. 2.344) pana sakkena puṭṭho bhagavā abhāsi, taṃ dīghanikāyapariyāpannaṃ. Mahāpuṇṇamasuttaṃ (ma. ni. 3.85) pana tadahuposathe pannarase puṇṇamāya rattiyā aññatarena bhikkhunā puṭṭhena bhagavatā bhāsitaṃ, taṃ majjhimanikāyapariyāpannaṃ. Evamādayo sabbepi tattha tatthāgatā vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā 『『vedalla』』nti veditabbaṃ.Vedanti ñāṇaṃ. Tuṭṭhinti yathābhāsitadhammadesanaṃ viditvā 『『sādhu ayye sādhāvuso』』tiādinā abbhanumodanavasappavattaṃ pītisomanassaṃ. Laddhā laddhāti labhitvā labhitvā, punappunaṃ labhitvāti vuttaṃ hoti, etena vedasaddo ñāṇe, somanasse ca ekasesanayena, sāmaññaniddesena vā pavattati, vedamhi nissitaṃ tassa labhāpanavasenāti vedallanti ca dasseti.

Evaṃ aṅgavasena sakalampi buddhavacanaṃ vibhajitvā idāni dhammakkhandhavasena vibhajitukāmo 『『katha』』ntiādimāha. Tattha dhammakkhandhavasenāti dhammarāsivasena. 『『Dvāsītī』』ti ayaṃ gāthā vuttatthāva. Evaṃ paridīpitadhammakkhandhavasenāti gopakamoggallānena nāma brāhmaṇena puṭṭhena gopakamoggallānasutte (ma. ni. 3.79) attano guṇappakāsanatthaṃ vā theragāthāyaṃ (theragā. 1017 ādayo) āyasmatā ānandattherena samantato dīpitadhammakkhandhavasena iminā evaṃ tena aparidīpitāpi dhammakkhandhā santīti pakāseti, tasmā kathāvatthuppakaraṇa mādhuriyasuttādīnaṃ (ma. ni. 2.317) vimānavatthādīsu kesañci gāthānañca vasena caturāsītisahassatopi dhammakkhandhānaṃ adhikatā veditabbā.

Ettha ca subhasuttaṃ (dī. ni. 1.444), gopakamoggallānasuttañca parinibbute bhagavati ānandattherena bhāsitattā caturāsītidhammakkhandhasahassesu antogadhaṃ hoti, na hotīti? Paṭisambhidāgaṇṭhipade tāva idaṃ vuttaṃ 『『sayaṃ vuttadhammakkhandhānampi bhikkhuto gahiteyeva saṅgahetvā evamāhāti daṭṭhabba』』nti, bhagavatā pana dinnanaye ṭhatvā bhāsitattā 『『sayaṃ vuttampi cetaṃ suttadvayaṃ bhagavato gahiteyeva saṅgahetvā vutta』』nti evampi vattuṃ yuttataraṃ viya dissati. Bhagavatā hi dinnanaye ṭhatvā sāvakā dhammaṃ desenti, teneva sāvakabhāsitampi kathāvatthādikaṃ buddhabhāsitaṃ nāma jātaṃ , tatoyeva ca attanā bhāsitampi subhasuttādikaṃ saṅgītimāropentena āyasmatā ānandattherena 『『evaṃ me suta』』nti vuttaṃ.

Ekānusandhikaṃ suttaṃ satipaṭṭhānādi. Satipaṭṭhānasuttañhi 『『ekāyano ayaṃ bhikkhave, maggo sattānaṃ visuddhiyā』』tiādinā (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 3.367-384) cattāro satipaṭṭhāne ārabhitvā tesaṃyeva vibhāgadassanavasena pavattattā 『『ekānusandhika』』nti vuccati. Anekānusandhikaṃ parinibbānasuttādi (dī. ni. 2.131 ādayo) parinibbānasuttañhi nānāṭhānesu nānādhammadesanānaṃ vasena pavattattā 『『anekānusandhika』』nti vuccati.

『『Kati chinde kati jahe, kati cuttari bhāvaye;

Kati saṅgātigo bhikkhu, 『oghatiṇṇo』ti vuccatī』』ti. (saṃ. ni.

我來翻譯這段巴利文： 居士名毗舍佉所問,比丘尼名法授所說之經名為小吠陀羅。長老摩訶拘絺羅所問,具壽舍利弗長老所說名為大吠陀羅。正見經也是諸比丘所問彼所說,這些都屬中部。帝釋問經則是帝釋所問世尊所說,彼屬長部。而大滿月經是在布薩日十五滿月夜某比丘所問世尊所說,彼屬中部。如是等一切在彼處彼處所來獲得明和喜而問的諸經應知為"吠陀羅"。明為智。喜為知如所說法后"善哉尊姐善哉賢友"等隨喜方式轉起的喜悅。獲得獲得為得到得到,即是說再再得到,以此顯示明字在智和喜悅以一省略方式或普通表示轉起,依明住立依彼令得為吠陀羅。 如是依支分分別一切佛語已,今欲依法蘊分別而說"如何"等。其中依法蘊即依法聚。"八萬二"此偈義已說。如是遍明法蘊即由名摩訶目犍連婆羅門所問摩訶目犍連經中,或為顯自功德在長老偈中具壽阿難長老遍明法蘊,以此顯示如是彼未遍明的法蘊也有,所以應知依論事論、甜蜜經等,天宮事等中某些偈的八萬四千法蘊也有超過。 此中善生經、摩訶目犍連經在世尊般涅槃后為阿難長老所說,是否攝入八萬四千法蘊?在無礙解道結要中如是說:"應知攝取自說法蘊也入已得比丘中而如是說",但依世尊所給方法而說故,"此二經自說也攝入世尊所得中而說"如是說似更適合。因為諸聲聞依世尊所給方法說法,由此聲聞所說論事等也成為佛說,因此具壽阿難長老結集自己所說善生經等時說"如是我聞"。 一貫趣經爲念處等。因爲念處經以"諸比丘,此一趣道為眾生清凈"等開始四念處,依顯示彼等分別方式轉起故說"一貫趣"。多貫趣經為般涅槃經等,因為般涅槃經依在種種處種種法說方式轉起故說"多貫趣"。 "幾應斷幾應舍,幾更上應修; 幾越著比丘,說為'度暴流'"。

1.5); –

Evamādinā pañhāpucchanaṃ gāthābandhesu eko dhammakkhandho.

『『Pañca chinde pañca jahe, pañca cuttari bhāvaye;

Pañca saṅgātigo bhikkhu, 『oghatiṇṇo』ti vuccatī』』ti. (saṃ. ni.

我來翻譯這段巴利文： 如是等以偈集方式問問為一法蘊。 "五應斷五應舍,五更上應修; 五越著比丘,說為'度暴流'"。

1.5); –

Evamādinā ca vissajjanaṃ eko dhammakkhandho.

Tikadukabhājanaṃ dhammasaṅgaṇiyaṃ nikkhepakaṇḍaaṭṭhakathākaṇḍavasena gahetabbaṃ. Tasmā yaṃ kusalattikamātikāpadassa (dha. sa. 1) vibhajanavasena nikkhepakaṇḍe vuttaṃ –

『『Katame dhammā kusalā? Tīṇi kusalamūlāni…pe… ime dhammā kusalā. Katame dhammā akusalā? Tīṇi akusalamūlāni…pe… ime dhammā akusalā. Katame dhammā abyākatā』』? Kusalākusalānaṃ dhammānaṃ vipākā…pe… ime dhammā abyākatā』』ti (dha. sa. 187),

Ayameko dhammakkhandho. Esa nayo sesattikadukapadavibhajanesupi. Yadapi aṭṭhakathākaṇḍe vuttaṃ –

『『Katame dhammā kusalā? Catūsu bhūmīsu kusalaṃ. Ime dhammā kusalā. Katame dhammā akusalā? Dvādasa akusalacittuppādā. Ime dhammā akusalā. Katame dhammā abyākatā? Catūsu bhūmīsu vipāko tīsu bhūmīsu kiriyābyākataṃ rūpañca nibbānañca. Ime dhammā abyākatā』』ti (dha. sa. 1386),

Ayaṃ kusalattikamātikāpadassa vibhajanavasena pavatto eko dhammakkhandho. Esa nayo sesesupi. Cittavārabhājanaṃ pana cittuppādakaṇḍa vasena (dha. sa. 1) gahetabbaṃ. Yañhi tattha vuttaṃ kusalacittavibhajanatthaṃ –

『『Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… tasmiṃ samaye phasso hoti…pe… avikkhepo hotī』』ti (dha. sa. 1),

Ayameko dhammakkhandho. Evaṃ sesacittavāravibhajanesu. Eko dhammakkhandhoti (ekameko dhammakkhandho chaḷa aṭṭha.) ca ekeko dhammakkhandhoti attho. 『『Ekamekaṃ tikadukabhājanaṃ, ekamekaṃ cittavārabhājana』』nti ca vacanato hi 『『ekeko』』ti avuttepi ayamattho sāmatthiyato viññāyamānova hoti.

Vatthu nāma sudinnakaṇḍādi. Mātikā nāma 『『yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno』』tiādinā (pārā. 44) tasmiṃ tasmiṃ ajjhācāre paññattaṃ uddesa sikkhāpadaṃ. Padabhājaniyanti tassa tassa sikkhāpadassa 『『yo panāti yo yādiso』』tiādi (pārā. 45) nayappavattaṃ padavibhajanaṃ. Antarāpattīti 『『paṭilātaṃ ukkhipati, āpatti dukkaṭassā』』ti (pāci. 355) evamādinā sikkhāpadantaresu paññattā āpatti. Āpattīti taṃtaṃsikkhāpadānurūpaṃ vutto tikacchedamutto āpattivāro. Anāpattīti 『『anāpatti ajānantassa asādiyantassa khittacittassa vedanāṭṭassa ādikammikassā』』tiādi (pārā. 66) nayappavatto anāpattivāro. Tikacchedoti 『『dasāhātikkante atikkantasaññī nissaggiyaṃ pācittiyaṃ, dasāhātikkante vematiko…pe… dasāhātikkante anatikkantasaññī nissaggiyaṃ pācittiya』』nti (pārā. 468) evamādinayappavatto tikapācittiya-tika-dukkaṭādibhedo tikaparicchedo. Tatthāti tesu vatthumātikādīsu.

我來翻譯這段巴利文： 如是等答也是一法蘊。 三法二法分別應依法集論舍閑品註釋品取。所以如善三法題目句依分別在舍閑品說 - "何為善法?三善根...等...此等法為善。何為不善法?三不善根...等...此等法為不善。何為無記法?善不善法的果報...等...此等法為無記。" 此為一法蘊。此方法在餘三法二法句分別中也是。也如在註釋品說 - "何為善法?四地中善。此等法為善。何為不善法?十二不善心生。此等法為不善。何為無記法?四地中果報,三地中唯作無記及色與涅槃。此等法為無記。" 此依善三法題目句分別轉起一法蘊。此方法在其餘中也是。心品分別則應依心生品取。因為彼處為分別善心所說 - "何為善法?何時欲界善心生起俱喜相應智緣色等所緣...等...彼時有觸...等...有不散亂。" 此為一法蘊。如是在余心品分別中。一法蘊即一一法蘊之義。因為由說"一一三法二法分別,一一心品分別"故,雖不說"一一"此義也從意義中可知。 事即善生犍度等。題目即"若有比丘具比丘學及正命"等在彼彼違犯制定的誦學處。語分別即彼彼學處"若者即誰如何"等方式轉起的語分別。中間罪即"舉起所接受,犯惡作罪"等如是在學處中間制定的罪。罪即隨順彼彼學處說的除三分判之罪品。無罪即"不犯者不知者不同意者亂心者苦受者初作者"等方式轉起的無罪品。三分判即"過十日想過犯舍懺罪,過十日疑者...等...過十日想不過犯舍懺罪"等如是方式轉起三懺罪三惡作等分三限定。其中即在彼等事題目等中。

Evaṃ anekanayasamalaṅkataṃ saṅgītippakāraṃ dassetvā 『『ayaṃ dhammo, ayaṃ vinayo…pe… imāni caturāsīti dhammakkhandhasahassānī』』ti buddhavacanaṃ dhammavinayādibhedena vavatthapetvā saṅgāyantena mahākassapappamukhena vasīgaṇena anekacchariyapātubhāvapaṭimaṇḍitāya saṅgītiyā imassa dīghāgamassa dhammabhāvo, majjhimabuddhavacanādibhāvo ca vavatthāpitoti dassento 『『evameta』』ntiādimāha. Sādhāraṇavacanena dassitepi hi 『『yadatthaṃ saṃvaṇṇetuṃ idamārabhati, soyeva padhānavasena dassito』』ti ācariyehi ayaṃ sambandho vutto. Aparo nayo – heṭṭhā vuttesu ekavidhādibhedabhinnesu pakāresu dhammavinayādibhāvo saṅgītikārake heva saṅgītikāle vavatthāpito, na pacchā kappanamattasiddhoti dassento 『『evameta』』ntiādimāhātipi vattabbo. Na kevalaṃ yathāvuttappakārameva vavatthāpetvā saṅgītaṃ, atha kho aññampīti dasseti 『『na kevalañcā』』tiādinā. Udānasaṅgaho nāma paṭhamapārājikādīsu āgatānaṃ vinītavatthuādīnaṃ saṅkhepato saṅgahadassanavasena dhammasaṅgāhakehi ṭhapitā –

『『Makkaṭī vajjiputtā ca, gihī naggo ca titthiyā;

Dārikuppalavaṇṇā ca, byañjanehi pare duve』』ti. ādikā (pārā. 66); –

Gāthāyo. Vuccamānassa hi vuttassa vā atthassa vippakiṇṇabhāvena pavattituṃ adatvā uddhaṃ dānaṃ rakkhaṇaṃ udānaṃ, saṅgahavacananti attho. Sīlakkhandhavaggamūlapariyāyavaggādivasena vaggasaṅgaho. Vaggoti hi dhammasaṅgāhakeheva katā suttasamudāyassa samaññā. Uttarimanussapeyyālanīlapeyyālādivasena peyyālasaṅgaho. Pātuṃ rakkhituṃ, vitthārituṃ vā alanti hi peyyālaṃ, saṅkhipitvā dassanavacanaṃ. Aṅguttaranikāyādīsu nipātasaṅgaho, gāthaṅgādivasena nipātanaṃ. Samudāyakaraṇañhi nipāto. Devatāsaṃyuttādivasena (saṃ. ni.

我來 譯這段巴利文： 如是顯示具多種方法莊嚴的結集方式后,以"此法,此律...等...此八萬四千法蘊"分別佛語為法律等差別而結集時,以大迦葉為首的精通者眾以具現多種希有莊嚴的結集確立此長部的法性及中部佛語等性而說"如是等"等。因為即使以共通語顯示也,"為何義而開始註釋此,彼以主要方式顯示"由諸阿閣黎說此關聯。另一方式 - 在下面所說一種等差別區分的方式中法律等性在結集者作結集時確立,非後來想像而成就,故說"如是等"等也應說。不只確立如所說方式而結集,而且還有其他以"不只"等顯示。優陀那攝即在初波羅夷等中所來調伏事等以略攝顯示方式由法結集者安立的 - "猴子跋耆子及,居士裸外道; 童女蓮花色,以相后二者"等 - 諸偈。因為將說或已說義不令散亂轉起而上與護持為優陀那,即攝持語之義。依戒蘊品根本品等方式品攝。因為品是由法結集者作經集的名稱。依上人略說青略說等方式略說攝。因為可飲可護或可廣為略說,以略顯示語。在增支部等中語攝,依偈語等方式設定。因為攝集為語。依天相應等方式...;

1.1) saṃyuttasaṅgaho. Vaggasamudāye eva dhammasaṅgāhakehi katā saṃyuttasamaññā. Mūlapaṇṇāsakādivasena paṇṇāsasaṅgaho, paññāsa paññāsa suttāni gaṇetvā saṅgahoti vuttaṃ hoti. Ādisaddena tassaṃ tassaṃ pāḷiyaṃ dissamānaṃ saṅgītikārakavacanaṃ saṅgaṇhāti. Udānasaṅgaha…pe… paṇṇāsasaṅgahādīhi anekavidhaṃ tathā. Sattahi māsehīti kiriyāpavagge tatiyā 『『ekāheneva bārāṇasiṃ pāyāsi. Navahi māsehi vihāraṃ niṭṭhāpesī』』tiādīsu viya. Kiriyāya āsuṃ pariniṭṭhāpanañhi kiriyāpavaggo.

Tadā anekacchariyapātubhāvadassanena sādhūnaṃ pasādajananatthamāha 『『saṅgītipariyosāne cassā』』tiādi. Assa buddhavacanassa saṅgītipariyosāne sañjātappamodā viya, sādhukāraṃ dadamānā viya ca saṅkampi…pe… pāturahesunti sambandho. Viyāti hi ubhayattha yojetabbaṃ. Pavattane, pavattanāya vā samatthaṃ pavattanasamatthaṃ. Udakapariyantanti pathavīsandhārakaudakapariyosānaṃ katvā, saha tena udakena, taṃ vā udakaṃ āhaccāti vuttaṃ hoti, tena ekadesakampanaṃ nivāreti. Saṅkampīti uddhaṃ uddhaṃ gacchantī suṭṭhu kampi. Sampakampīti uddhamadho ca gacchantī sammā pakārena kampi. Sampavedhīti catūsu disāsu gacchantī suṭṭhu bhiyyo pavedhi. Evaṃ etena padattayena chappakāraṃ pathavīcalanaṃ dasseti. Atha vā puratthimato, pacchimato ca unnamanaonamanavasena saṅkampi. Uttarato, dakkhiṇato ca unnamanaonamanavasena sampakampi. Majjhimato, pariyantato ca unnamanaonamanavasena sampavedhi. Evampi chappakāraṃ pathavīcalanaṃ dasseti, yaṃ sandhāya aṭṭhakathāsu vuttaṃ –-

『『Puratthimato unnamati pacchimato onamati, pacchimato unnamati puratthimato onamati, uttarato unnamati dakkhiṇato onamati, dakkhiṇato unnamati uttarato onamati , majjhimato unnamati pariyantato onamati, pariyantato unnamati majjhimato onamatīti evaṃ chappakāraṃ…pe… akampitthā』』ti (bu. vaṃ. aṭṭha. 71).

Accharaṃ paharituṃ yuttāni acchariyāni, pupphavassacelukkhepādīni aññāyapi sā samaññāya pākaṭāti dassento āha 『『yā loke』』tiādi. Yā paṭhamamahāsaṅgīti dhammasaṅgāhakehi mahākassapādīhi pañcahi satehi yena katā saṅgītā, tena pañca satāni etissāti 『『pañcasatā』』ti ca thereheva katattā therā mahākassapādayo etissā, therehi vā katāti 『『therikā』』ti ca loke pavuccati, ayaṃ paṭhamamahāsaṅgīti nāmāti sambandho.

Evaṃ paṭhamamahāsaṅgīti dassetvā yadatthaṃ sā idha dassitā, idāni taṃ nidānaṃ nigamanavasena dassento 『『imissā』』tiādimāha. Ādinikāyassāti suttantapiṭakapariyāpannesu pañcasu nikāyesu ādibhūtassa dīghanikāyassa. Khuddakapariyāpanno hi vinayo paṭhamaṃ saṅgīto. Tathā hi vuttaṃ 『『suttanta piṭake』』ti. Tenāti tathāvuttattā, iminā yathāvuttapaṭhamamahāsaṅgītiyaṃ tathāvacanameva sandhāya mayā heṭṭhā evaṃ vuttanti pubbāparasambandhaṃ, yathāvuttavitthāravacanassa vā guṇaṃ dassetīti.

我來翻譯這段巴利文： 相應攝。品集即由法結集者作相應名稱。依根本五十等方式五十攝,即是說計五十五十經而攝。以"等"字攝取在彼彼聖典中可見的結集者語。優陀那攝...等...五十攝等以多種如是。以七月為動作完成位格第三,如"一日即往波羅奈(古印度的瓦拉納西)。以九月完成精舍"等。因為動作的完全完成為動作完成。 爾時以顯示現多種希有為生善人信故說"于結集終了"等。此佛語結集終了如生歡喜,如給予善哉聲而震動...等...顯現為關聯。因為"如"應在兩處結合。能轉起為轉起能。水邊即作大地所持水終了,與彼水俱,或達彼水為說,以此遮止一部分震動。震動即向上上去善震動。遍震即上下去正等震動。遍動即向四方去善更動。如是以此三句顯示六種地動。或依東方西方上下動方式震動。依北方南方上下動方式遍震。依中央邊際上下動方式遍動。如是也顯示六種地動,依此在注中說 - "東方升西方降,西方升東方降,北方升南方降,南方升北方降,中央升邊際降,邊際升中央降,如是六種...等...震動。" 適合擊指為希有,雨花拋衣等以其他彼名稱也顯著,故說"於世間"等。彼第一大結集由法結集者大迦葉等五百作結集故稱"五百",由長老作故或由長老作故稱"長老",此名第一大結集為關聯。 如是顯示第一大結集后,為何義而此處顯示彼,今以結論方式顯示彼緣起而說"此"等。初部即在經藏所攝五部中為初的長部。因為屬小部的律先結集。如是說"在經藏"。以彼即如是說故,以此或關聯我下面如是說依彼第一大結集如是語,或顯示如所說廣說的功德。

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhanti vīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā bāhiranidānavaṇṇanāya līnatthapakāsanā.

Nidānakathāvaṇṇanā niṭṭhitā.

1. Brahmajālasuttaṃ

Paribbājakakathāvaṇṇanā

我來翻譯這段巴利文： 如是吉祥光明長部註釋書以顯明最極微妙深奧難解義,生廣大清凈慧巧,具足正直柔和溫和信念念慧忍精進等法,于有註釋三藏無著不動自在智行,深入種種自見他見叢林的大師,大文法家,知增勝軍法將名長老,大法王師尊所作善光明名隱義顯示的外緣起註釋之隱義顯示。 緣起語註釋終。 1. 梵網經 普行者語註釋

1. Ettāvatā ca paramasaṇhasukhumagambhīraduddasānekavidhanayasamalaṅkataṃ brahmajālassa sādhāraṇato bāhiranidānaṃ dassetvā idāni abbhantaranidānaṃ saṃvaṇṇento atthādhigamassa sunikkhittapadamūlakattā, sunikkhittapadabhāvassa ca 『『idameva』』nti sabhāvavibhāvanena padavibhāgena sādhetabbattā paṭhamaṃ tāva padavibhāgaṃ dassetuṃ 『『tattha eva』』ntiādimāha. Padavibhāgena hi 『『idaṃ nāma etaṃ pada』』nti vijānanena taṃtaṃpadānurūpaṃ liṅgavibhatti vacana kālapayogādikaṃ sammāpatiṭṭhāpanato yathāvuttassa padassa sunikkhittatā hoti, tāya ca atthassa samadhigamiyatā. Yathāha 『『sunikkhittassa bhikkhave – padabyañjanassa atthopi sunayohotī』』tiādi. Apica sambandhato, padato, padavibhāgato, padatthato anuyogato, parihārato cāti chahākārehi atthavaṇṇanā kātabbā. Tattha sambandho nāma desanāsambandho, yaṃ lokiyā 『『ummugghāto』』tipi vadanti, so pana pāḷiyā nidānapāḷivasena, nidānapāḷiyā ca saṅgītivasena veditabbo. Paṭhamamahāsaṅgītiṃ dassentena hi nidānapāḷiyā sambandho dassito, tasmā padādivaseneva saṃvaṇṇanaṃ karonto 『『eva』』ntiādimāha. Ettha ca 『『evanti nipātapadantiādinā padato, padavibhāgato ca saṃvaṇṇanaṃ karoti padānaṃ tabbisesānañca dassitattā. Padavibhāgoti hi padānaṃ visesoyeva adhippeto, na padaviggaho. Padāni ca padavibhāgo ca padavibhāgo. Atha vā padavibhāgo ca padaviggaho ca padavibhāgoti ekasesavasena padapadaviggahāpi padavibhāgasaddena vuttāti daṭṭhabbaṃ. Padaviggahato pana 『『bhikkhūnaṃ saṅgho』』tiādinā upari saṃvaṇṇanaṃ karissati, tathā padatthānuyogaparihārehipi. Evanti ettha luttaniddiṭṭhaiti-saddo ādiattho antarāsadda ca saddādīnampi saṅgahitattā, nayaggahaṇena vā te gahitā. Tenāha 『『metiādīni nāmapadānī』』ti. Itarathā hi antarāsaddaṃ ca saddādīnampi nipātabhāvo vattabbo siyā. Metiādīnīti ettha pana ādi-saddena yāva paṭisaddo , tāva tadavasiṭṭhāyeva saddā saṅgahitā. Paṭīti upasaggapadaṃ patisaddassa kāriyabhāvato.

Idāni atthuddhārakkamena padatthato saṃvaṇṇanaṃ karonto 『『atthato panā』』tiādimāha. Imasmiṃ pana ṭhāne sotūnaṃ saṃvaṇṇanānayakosallatthaṃ saṃvaṇṇanāppakārā vattabbā. Kathaṃ?

Ekanāḷikā kathā ca, caturassā tathāpi ca;

Nisinnavattikā ceva, tidhā saṃvaṇṇanaṃ vade.

Tattha pāḷiṃ vatvā ekekapadassa atthakathanaṃ ekāya nāḷiyā minitasadisattā, ekekaṃ vā padaṃ nāḷaṃ mūlaṃ, ekamekaṃ padaṃ vā nāḷikā atthaniggamanamaggo etissāti katvā ekanāḷikā nāma. Paṭipakkhaṃ dassetvā, paṭipakkhassa ca upamaṃ dassetvā, sapakkhaṃ dassetvā, sapakkhassa ca upamaṃ dassetvā, kathanaṃ catūhi bhāgehi vuttattā, cattāro vā rassā sallakkhaṇūpāyā etissāti katvā caturassā nāma, visabhāgadhammavaseneva pariyosānaṃ gantvā puna sabhāgadhammavaseneva pariyosānagamanaṃ nisīdāpetvā patiṭṭhāpetvā āvattanayuttattā, niyamato vā nisinnassa āraddhassa vatto saṃvatto etissāti katvā nisinnavattikā nāma, yathāraddhassa atthassa visuṃ visuṃ pariyosānāpi niyuttāti vuttaṃ hoti, sodāharaṇā pana kathā aṅguttaraṭṭhakathāya taṭṭīkāyaṃ ekādasanipāte gopālakasuttavaṇṇanāto gahetabbā.

Bhedakathā tatvakathā, pariyāyakathāpi ca;

Iti atthakkame vidvā, tidhā saṃvaṇṇanaṃ vade.

我來翻譯這段巴利文： 如是顯示具足最極精細微妙深奧難見多種方法莊嚴的梵網經共通外緣起后,今註釋內緣起,因為義的證得以善安立語為根本,善安立性應以"此即是"自性顯示語分別成就,首先為顯示語分別而說"此中即"等。因為以語分別"此名此語"了知而隨順彼彼語適當設立性數格時用等,成為如所說語的善安立,以此而有義的證得。如說"諸比丘,善安立語句者義也善趣"等。又以關聯、語、語分別、語義、問難、解釋六種行相應作義註釋。其中關聯即說法關聯,世人也稱"抬起",彼應依聖典緣起聖典,依緣起聖典結集了知。因為顯示第一大結集時顯示緣起聖典關聯,所以只依語等作註釋而說"即"等。此中以"即為助詞語"等依語及語分別作註釋,因為顯示語及彼差別。因為語分別即意指語的差別,不是語詞解釋。語及語分別為語分別。或者語分別及語詞解釋為語分別,以一省略方式應知語及語詞解釋也以語分別聲說。而從語詞解釋以"比丘眾"等在上將作註釋,如是從語義問難解釋也是。"即"此中省略說"如是"聲為等義及中聲等也攝,或以方式攝取彼等。故說"我等名語"。否則應說中聲等也是助詞性。"我"等中以等字攝取至"對"聲彼等餘聲。"對"為字首語因為是對聲的作用。 今依義抽出次第從語義作註釋而說"然從義"等。於此處為聽眾註釋方法善巧應說註釋種類。如何? 一管語及,四方如是也; 安坐轉即,說三種註釋。 其中說聖典后說每一語義因如以一升量計量,或每一語為管即根本,或每一語為管即義出生道故為一管。顯示對分,顯示對分的譬喻,顯示自分,顯示自分的譬喻,因以四分說故,或有四邊觀察方便故為四方。由異分法至終后復由同分法至終應坐定建立轉適故,或必定已坐已開始的轉有轉故為安坐轉,即說已開始義也應各別終了。有譬喻語應從增支部註釋疏十一集牧牛者經注中取。 差別語實語,分類語也是; 如是義次第,智者說三種註釋。

Tattha pakatiādivicāraṇā bhedakathā yathā 『『bujjhatīti buddho』』tiādi. Sarūpavicāraṇā tatvakathā yathā 『『buddhoti yo so bhagavā sayambhū anācariyako』』tiādi (mahāni. 192; cūḷani. 97; paṭi. ma.

我來翻譯這段巴利文： 其中考察自性等為差別語,如"覺故為佛"等。考察自相為實語,如"佛即是彼世尊自覺無師"等。

1.161). Vevacanavicāraṇā pariyāyakathā yathā 『『buddho bhagavā sabbaññū lokanāyako』』tiādi (netti. 38 vevacanāhāravibhaṅganissito pāḷi).

Payojanañca piṇḍattho, anusandhi ca codanā;

Parihāro ca sabbattha, pañcadhā vaṇṇanaṃ vade.

Tattha payojanaṃ nāma desanāphalaṃ, taṃ pana sutamayañāṇādi. Piṇḍattho nāma vippakiṇṇassa atthassa suvijānanatthaṃ sampiṇḍetvā kathanaṃ. Anusandhi nāma pucchānusandhādi. Codanā nāma yathāvuttassa vacanassa virodhikathanaṃ. Parihāro nāma tassa avirodhikathanaṃ.

Ummugghāto padañceva, padattho padaviggaho;

Cālanā paccupaṭṭhānaṃ, chadhā saṃvaṇṇanaṃ vade. (vajira. ṭī. paṭhamamahāsaṅgītivaṇṇanā);

Tattha ajjhattikādinidānaṃ ummugghāto. 『『Evamida』』nti nānāvidhena padavisesatākathanaṃ padaṃ, saddatthādhippāyatthādi padattho. Anekadhā nibbacanaṃ padaviggaho.Cālanā nāma codanā. Paccupaṭṭhānaṃ parihāro.

Samuṭṭhānaṃ padattho ca, bhāvānuvādavidhayo;

Virodho parihāro ca, nigamananti aṭṭhadhā.

Tattha samuṭṭhānanti ajjhattikādinidānaṃ. Padatthoti adhippetānadhippetādivasena anekadhā padassa attho. Bhāvoti adhippāyo. Anuvādavidhayoti paṭhamavacanaṃ vidhi, tadāvikaraṇavasena pacchā vacanaṃ anuvādo, visesanavisesyānaṃ vā vidhānuvāda samaññā. Virodhoti atthanicchayanatthaṃ codanā. Parihāroti tassā sodhanā. Nigamananti anusandhiyā anurūpaṃ appanā.

Ādito tassa nidānaṃ, vattabbaṃ tappayojanaṃ;

Piṇḍattho ceva padattho, sambandho adhippāyako;

Codanā sodhanā ceti, aṭṭhadhā vaṇṇanaṃ vade.

Tattha sambandho nāma pubbāparasambandho, yo 『『anusandhī』』ti vuccati. Sesā vuttatthāva, evamādinā tattha tatthāgate saṃvaṇṇanāppakāre ñatvā sabbattha yathārahaṃ vicetabbāti.

我來翻譯這段巴利文： 考察異名為分類語,如"佛世尊一切知導世間"等。 目的及總義,關連及詰難; 解釋及一切,說五種註釋。 其中目的即說法果,彼即聞所成智等。總義即為善了知散亂義而總集說。關連即問關連等。詰難即說如所說語的相違。解釋即說彼不相違。 抬起及語即,語義語詞解; 激發及現起,說六種註釋。 其中內等緣起為抬起。"如是此"以種種方式說語差別性為語,聲義意趣義等為語義。多種詞源解釋為語詞解。激發即詰難。現起為解釋。 等起及語義,性隨說規定; 相違及解釋,結論為八種。 其中等起即內等緣起。語義即依所意趣非所意趣等方式語的多種義。性即意趣。隨說規定即初說為規定,依彼顯示方式后說為隨說,或差別所差別的規定隨說名稱。相違即為義決定的詰難。解釋即彼的清凈。結論即隨順關連的決定。 首先彼緣起,應說彼目的; 總義及語義,關連及意趣; 詰難清凈及,說八種註釋。 其中關連即前後關連,稱為"關連"。余已說義,如是了知彼彼處來註釋種類后應隨處觀察。<.Assistant>

Evamanekatthappabhedatā payogatova ñātabbāti tabbasena taṃ samatthetuṃ 『『tathā hesā』』tiādi vuttaṃ. Atha vā ayaṃ saddo imassatthassa vācakoti saṅketavavatthitāyeva saddā taṃ tadatthassa vācakā , saṅketo ca nāma payogavasena siddhoti dassetumpi idaṃ vuttanti daṭṭhabbaṃ. Evamīdisesu. Nanu ca –

『『Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;

Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu』』nti. (dha. pa. 53);

Ettha evaṃ-saddena upamākārasseva vuttattā ākāratthoyeva evaṃ-saddo siyāti? Na, visesasabbhāvato. 『『Evaṃ byā kho』』tiādīsu (ma. ni. 234, 396) hi ākāramattavācakoyeva ākāratthoti adhippeto, na pana ākāravisesavācako. Ettha hi kiñcāpi puppharāsisadisato manussūpapatti sappurisūpanissaya saddhammasavana yonisomanasikārabhogasampattiādidānādipuññakiriyāhetusamudāyato sobhāsugandhatādiguṇayogena mālāguṇasadisiyo bahukā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti atthassa jotitattā puppharāsimālāguṇāva upamā nāma upamīyati etāyāti katvā, tesaṃ upamākāro ca yathāsaddena aniyamato jotito, tasmā 『『evaṃ-saddo niyamato upamākāranigamanattho』』ti vattuṃ yuttaṃ, tathāpi so upamākāro niyamiyamāno atthato upamāva hoti nissayabhūtaṃ tamantarena nissitabhūtassa upamākārassa alabbhamānattāti adhippāyenāha 『『upamāyaṃ āgato』』ti. Atha vā upamīyanaṃ sadisīkaraṇanti katvā puppharāsimālāguṇehi sadisabhāvasaṅkhāto upamākāroyeva upamā nāma. 『『Saddhammattaṃ siyopamā』』ti hi vuttaṃ, tasmā ākāramattavācakova ākārattho evaṃ-saddo. Upamāsaṅkhātaākāravisesavācako pana upamātthoyevāti vuttaṃ 『『upamāyaṃ āgato』』ti.

Tathā 『『evaṃ iminā ākārena abhikkamitabba』』ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā upadisanākāropi atthato upadesoyevāti āha 『『evaṃ…pe… upadese』』ti. Evametanti ettha pana bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ. Tattha sampahaṃsanākāropi atthato sampahaṃsanamevāti vuttaṃ 『『sampahaṃsaneti. Evameva panāyanti ettha ca dosavibhāvanena gārayhavacanaṃ garahaṇaṃ, tadākāropi atthato garahaṇaṃ nāma, tasmā 『『garahaṇe』』ti vuttaṃ. So cettha garahaṇākāro 『『vasalī』』tiādikhuṃsanasaddasannidhānato evaṃ-saddena pakāsitoti viññāyati, yathā cettha evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Jotakamattā hi nipātāti. Evamevāti ca adhunā bhāsitākāreneva. Ayaṃ vasalaguṇayogato vasalī kāḷakaṇṇī yasmiṃ vā tasmiṃ vā ṭhāne bhāsatīti sambandho. Evaṃ bhanteti sādhu bhante, suṭṭhu bhanteti vuttaṃ hoti. Ettha pana dhammassa sādhukaṃ savanamanasikāre sanniyojitehi bhikkhūhi tattha attano ṭhitabhāvassa paṭijānanameva vacanasampaṭiggaho, tadākāropi atthato vacanasampaṭiggahoyeva nāma, tenāha 『『vacanasampaṭiggahe』』ti.

我來翻譯這段巴利文： 如是多義差別即應從用例了知,故依此說"如是彼"等以證成彼。或者此聲為此義說者,因為聲以約定確立為彼彼義說者,約定即依用例成就,為顯示此故說此應知。如是在如是等中。然而 - "如從花聚中,應作眾花鬘; 如是生為人,應作眾善業。" 此中以"如是"聲只說譬喻行相故,"如是"聲應只是行相義耶?不然,因有差別存在。因為在"如是辯"等中雖只錶行相的才意為行相義,不是表差別行相。此中雖然從如花聚的人生起、親近善士、聽正法、如理作意、受用圓滿等佈施等福業因集以具足美麗香等功德如花鬘的多福業應由具死性的人作為義的顯示故,花聚花鬘即是譬喻因為以此譬喻,彼等譬喻行相以"如"聲無限定顯示,故適合說"如是聲必定為譬喻行相結論義",然而彼譬喻行相被限定時實即是譬喻,因為能依離所依彼不能得故,以此意趣說"于譬喻中來"。或者譬喻即作相似故,以花聚花鬘作相似性為譬喻行相即是譬喻。因為說"相似性為譬喻",故只錶行相的為行相義"如是"聲。而表譬喻所稱行相差別的即是譬喻義,故說"于譬喻中來"。 如是以"如是以此行相應前進"等所說的沙門適當儀態圓滿的說行相也實為教導,故說"如是...等...于教導"。而此中"如是彼"由如世尊所說義無倒了知者作彼中有功德的以諸行相歡喜即作歡慶為等讚歎。其中等讚歎行相也實為等讚歎,故說"于等讚歎"。而"如是此"中以顯示過失責備語為呵責,彼行相也實為呵責,故說"于呵責"。彼此中呵責行相因"賤女"等輕蔑聲鄰近而以"如是"聲顯示而了知,如此中如是譬喻行相等也依譬喻等方式說的花聚等聲鄰近應知。因為助詞只為顯示。"如是"即如現說行相。此賤女因具賤德于任何處說為關聯。"如是尊者"即善哉尊者、妙哉尊者為說。此中由於令專注于善聞作意法的諸比丘對彼表自己住立性即是語領受,彼行相也實即是語領受,故說"于語領受"。

Evaṃ byā khoti evaṃ viya kho. Evaṃ khoti hi imesaṃ padānamantare viyasaddassa byāpadesoti neruttikā 『『va-kārassa, ba-kāraṃ, ya-kārasaṃyogañca katvā dīghavasena padasiddhī』』tipi vadanti. Ākāreti ākāramatte. Appābādhanti visabhāgavedanābhāvaṃ. Appātaṅkantikicchajīvitakararogābhāvaṃ. Lahuṭṭhānanti niggelaññatāya lahutāyuttaṃ uṭṭhānaṃ. Balanti kāyabalaṃ. Phāsuvihāranti catūsu iriyāpathesu sukhavihāraṃ. Vitthāro dasama subhasuttaṭṭhakathāya meva (dī. ni. aṭṭha. 1.445) āvi bhavissati. Evañca vadehīti yathāhaṃ vadāmi, evampi samaṇaṃ ānandaṃ vadehi. 『『Sādhu kira bhava』』ntiādikaṃ idāni vattabbavacanaṃ, so ca vadanākāro idha evaṃ-saddena nidassīyatīti vuttaṃ 『『nidassane』』ti. Kālāmāti kālāmagottasambandhe jane ālapati. 『『Ime…pe… vā』』ti yaṃ mayā vuttaṃ, taṃ kiṃ maññathāti attho. Samattāti paripūritā. Samādinnāti samādiyitā. Saṃvattanti vā no vā saṃvattanti ettha vacanadvaye kathaṃ vo tumhākaṃ mati hotīti yojetabbaṃ. Evaṃ noti evameva amhākaṃ mati ettha hoti, amhākamettha mati hoti yevātipi attho. Ettha ca tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatiggahaṇavasena 『『saṃvattanti no vā, kathaṃ vo ettha hotī』』ti pucchāya katāya 『『evaṃ no ettha hotī』』ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitaṃ, so ca tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno atthato avadhāraṇamevāti vuttaṃ 『『avadhāraṇe』』ti. Ākāratthamaññatra sabbattha vuttanayena codanā, sodhanā ca veditabbā.

Ādisaddena cettha idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi 『『evaṃgatāni, evaṃvidho, evamākāro』』ti ca ādīsu idamatthe, gatavidhākārasaddā pana pakārapariyāyā. Gatavidhayuttākārasadde hi lokiyā pakāratthe vadanti. 『『Evaṃ su te sunhātā suvilittā kappitakesamassū āmuttamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyakoti? No hidaṃ bho gotamā』』tiādīsu (dī. ni. 1.286) pucchāyaṃ. 『『Evaṃ lahuparivattaṃ (a. ni.

我來翻譯這段巴利文： "如是辯"即如是耶。"如是"即此等語間有"似"聲的替代,語言學家說"以瓦音成巴音,亞音結合及以長音方式語成就"。"行相"即僅行相。"少病"即無異熟受。"少惱"即無須醫治維生病。"輕安起"即無病性故相應輕安起。"力"即身力。"安住"即於四威儀樂住。詳細將在第十清凈經注中顯示。"如是說"即如我說,如是對沙門阿難說。"善哉尊"等今應說語,彼說行相此中以"如是"聲指示,故說"于指示"。"迦羅摩"呼叫迦羅摩族系諸人。"此等...等...耶"即我所說,汝等如何思之義。"具足"即圓滿。"執持"即已受持。"轉否轉"此中二語應配"於此如何為汝等意"。"如是否"即如是即我等於此之意,於此即我等之意義。此中為生彼等如所說法不利苦生決定故以取同意方式作"轉否,於此如何為汝等意"問后說"如是於此為我等意",故以"如是"聲顯示彼行相決定,而彼等法轉向不利苦行相被限定時實為限定,故說"于限定"。行相義于其他一切處應如所說方式了知詰難及清凈。 以"等"聲此中應知攝取此義問量等義。如是于"如是趣、如是種、如是行相"等中為此義,而"趣種"聲為"行相"同義語。因為世間說具趣種的行相聲為行相義。"如是彼等善浴涂香理髮須戴摩尼耳環飾著白衣以五欲功德具足受用,如汝今有阿阇梨時耶?實不爾,尊者瞿曇"等中為問。"如是速變"。

1.48), evamāyupariyanto』』ti (pārā. 12) ca ādīsu parimāṇe. Etthāpi 『『sunhātā suvilittā』』tiādivacanaṃ pucchā, lahuparivattaṃ, āyūnaṃ pamāṇañca parimāṇaṃ, tadākāropi atthato pucchā ca parimāṇañca nāma, tasmā etesu pucchattho, parimāṇattho ca evaṃsaddo veditabboti. Idha pana so katamesu bhavati, sabbattha vā, aniyamato padese vāti codanāya 『『svāyamidhā』』tiādi vuttaṃ.

Nanu ekasmiṃyeva atthe siyā, kasmā tīsupīti ca, hotu tibbidhesu atthesu, kena kimatthaṃ dīpetīti ca anuyogaṃ pariharanto 『『tatthā』』tiādimāha. Tatthāti tesu tīsu atthesu. Ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā, nandiyāvattatipukkhalasīhavikkīḷitaaṅkusadisālocanasaṅkhātā vā ādhārādibhedavasena nānāvidhā nayā nānānayā, pāḷigatiyo vā nayā, tā ca paññattianupaññatti ādivasena, saṅkhepavitthārādivasena, saṃkilesabhāgiyādilokiyāditadubhayavomissakādivasena, kusalādivasena, khandhādivasena, saṅgahādivasena, samayavimuttādivasena, ṭhapanādivasena, kusalamūlādivasena, tikapaṭṭhānādivasena ca piṭakattayānurūpaṃ nānāppakārāti nānānayā. Tehi nipuṇaṃ saṇhaṃ sukhumaṃ tathā. Āsayova ajjhāsayo, te ca sassatādibhedena, tattha ca apparajakkhatādivasena anekā, attajjhāsayādayo eva vā samuṭṭhānamuppattihetu etassāti tathā, upanetabbābhāvato atthabyañjane hi sampannaṃ paripuṇṇaṃ tathā. Apica saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanaākāraniruttiniddesavasena chahi byañjanapadehi ca sampannaṃ samannāgataṃ tathā. Atha vā viññūnaṃ hadayaṅgamato, savane atittijananato, byañjanarasavasena paramagambhīrabhāvato, vicāraṇe atittijananato, attharasavasena ca sampannaṃ sādurasaṃ tathā.

Pāṭihāriyapadassa vacanatthaṃ 『『paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriya』』nti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi, ye haritabbā bodhimūleyeva savāsanasakalasaṃkilesānaṃ pahīnattā. Puthujjanānampi ca vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe satiyeva iddhividhaṃ pavattati, tasmā puthujjanesu pavattavohārenapi na sakkā idha 『『pāṭihāriya』』nti vattuṃ, sace pana mahākāruṇikassa bhagavato veneyyagatāva kilesā paṭipakkhā saṃsārapaṅkanimuggassa sattanikāyassa samuddharitukāmato, tasmā tesaṃ veneyyagatakilesasaṅkhātānaṃ paṭipakkhānaṃ haraṇato pāṭihāriyanti vuttaṃ assa, evaṃ sati yuttametaṃ.

我來翻譯這段巴利文： "如是速變"、"如是壽限"等中為量。此中也"善浴涂香"等語為問,速變及壽量為量,彼行相也實為問及量,故於此等應知"如是"聲為問義及量義。此中彼於何處生,於一切處耶,或無限定處耶的詰難故說"此彼此"等。 然於一義應耶,何故於三耶,且在三種義中,以何顯何義耶的問難,解釋而說"其中"等。"其中"即于彼三義中。一性異性無作用如是法性所稱,或蓮喜轉師子游把鉤似觀所稱,依處等差別方式種種方式為種種道,或聖典行相為道,彼等依施設隨施設等方式、略廣等方式、雜染分等世間等及彼兩俱雜等方式、善等方式、蘊等方式、攝等方式、時解脫等方式、安立等方式、善根等方式、三緣等方式隨三藏種種行相為種種道。以彼等細密、精妙、微妙如是。意趣即勝解,彼等以常等差別,其中以少塵等方式多種,或即自勝解等為等起即生起因故如是。因無需引導于義文具足圓滿如是。又以顯示、光明、開顯、分別、開顯、施設方式六義句,以字句文相語源說示方式六文句具足成就如是。或者因智者心趣、聞不厭、依文味極深性、思不厭、依義味具足、美味如是。 神變語語義說"因除對分,去除貪等煩惱故為神變"。然而世尊無貪等對分當除,因菩提樹下已斷一切煩惱隨眠。凡夫也于離隨煩惱具足八德心已除對分時才生神通,故依凡夫行用語也不能此處說"神變"。然若大悲世尊所化眾生煩惱為對分,因欲拔出沉沒輪迴污泥的眾生類故,故因除彼所化眾生煩惱所稱對分故說神變,如是則適合此。;

Atha vā bhagavato sāsanassa paṭipakkhā titthiyā, tesaṃ titthiyabhūtānaṃ paṭipakkhānaṃ haraṇato pāṭihāriyantipi yujjati. Kāmañcettha titthiyā haritabbā nāssu, tesaṃ pana santānagatadiṭṭhiharaṇavasena diṭṭhippakāsane asamatthatākāraṇena ca iddhiādesanānusāsanīsaṅkhātehi tīhipi pāṭihāriyehi te haritā apanītā nāma honti. Paṭīti vā ayaṃ saddo 『『pacchā』』ti etassa atthaṃ bodheti 『『tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo』』tiādīsu (su. ni. 985; cūḷani. 4) viya, tasmā samāhite citte vigatūpaklese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, tadeva dīghavasena, sakatthavuttipaccayavasena vā pāṭihāriyaṃ, attano vā upaklesesu catutthajjhānamaggehi haritesu pacchā tadaññesaṃ haraṇaṃ pāṭihāriyaṃ vuttanayena. Iddhiādesanānusāsaniyo hi vigatūpaklesena, katakiccena ca sattahitatthaṃ puna pavattetabbā, hatesu ca attano upaklesesu parasattānaṃ upaklesaharaṇāni ca hontīti tadubhayampi nibbacanaṃ yujjati.

Apica yathāvuttehi nibbacanehi iddhiādesanānusāsanīsaṅkhāto samudāyo paṭihāriyaṃ nāma. Ekekaṃ pana tasmiṃ bhavaṃ 『『pāṭihāriya』』nti vuccati visesatthajotakapaccayantarena saddaracanāvisesasambhavato, paṭihāriyaṃ vā catutthajjhānaṃ, maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Vicitrā hi taddhitavutti. Tassa pana iddhiādesanānusāsanībhedena, visayabhedena ca bahuvidhassa bhagavato desanāya labbhamānattā 『『vividhapāṭihāriyanti vuttaṃ. Bhagavā hi kadāci iddhivasenāpi desanaṃ karoti nimmitabuddhena saha pucchāvissajjanādīsu, kadāci ādesanāvasenāpi āmagandhabrāhmaṇassa dhammadesanādīsu (su. ni. aṭṭha. 1.241), yebhuyyena pana anusāsaniyā. Anusāsanīpāṭihāriyañhi buddhānaṃ satataṃ dhammadesanā. Iti taṃtaṃdesanākārena anekavidhapāṭihāriyatā desanāya labbhati. Ayamattho upari ekādasamassa kevaṭṭasuttassa vaṇṇanāya (dī. ni. aṭṭha. 1.481) āvi bhavissati. Atha vā tassa vividhassāpi pāṭihāriyassa bhagavato desanāya saṃsūcanato 『『vividhapāṭihāriya』』nti vuttaṃ, anekavidhapāṭihāriyadassananti attho.

Dhammaniruttiyāva bhagavati dhammaṃ desente sabbesaṃ suṇantānaṃ nānābhāsitānaṃ taṃtaṃbhāsānurūpato desanā sotapathamāgacchatīti āha 『『sabba…pe… māgacchanta』』nti. Sotameva sotapatho, savanaṃ vā sotaṃ, tassa patho tathā, sotadvāranti attho. Sabbākārenāti yathādesitākārena. Ko samattho viññātuṃ, asamatthoyeva, tasmāti pāṭhaseso. Panāti ekaṃsatthe , tena saddhāsatidhitivīriyādibalasaṅkhātena sabbathāmena ekaṃseneva sotukāmatāsaṅkhātakusalacchandassa jananaṃ dasseti. Janetvāpīti ettha pi-saddo, api-saddo vā sambhāvanattho 『『buddhopi buddhabhāvaṃ bhāvetvā』』tiādīsu (dī. ni. aṭṭha 1; ma. ni. aṭṭha. 1; saṃ. ni. aṭṭha. 1; a. ni. aṭṭha

我來翻譯這段巴利文： 或者世尊教法的對分為外道,因除彼等作外道的對分故說神變也適合。雖然此中外道不應被除,然而依除彼等相續中見方式及因顯示見無能性故,以神通記說教誡所稱三神變彼等被除名為已除。或者"對"此聲表示"后"義如"彼入時,另一婆羅門來"等中,故於定心離隨煩惱已作所作后應除應起故為對變,即彼以長音,或依自義轉詞故為神變,或於自隨煩惱以第四禪道已除后除彼他者為神變如所說方式。因為神通記說教誡應由離隨煩惱已作所作為眾生利益再起,及已除自隨煩惱時為除他眾生隨煩惱故,彼兩種詞源解釋適合。 又以如所說詞源解釋,神通記說教誡所稱集為對變。而一一于彼生為"神變"說因有差別義顯示別詞根聲製作差別,或對變為第四禪及道因除對分,于彼生,或於彼為因,或從彼來故為神變。因為多種是從格解釋。而彼以神通記說教誡差別及境差別多種於世尊說獲得故說"種種神變"。因為世尊有時依神通作說如與所化佛共問答等,有時依記說如對生腥婆羅門說法等,多分則依教誡。因為教誡神變即是諸佛恒時說法。如是依彼彼說行相獲得說的多種神變性。此義將在上第十一給瓦達經注中顯示。或者因以世尊說顯示彼種種神變故說"種種神變",義為顯示多種神變。 因為唯以法語於世尊說法時一切聽眾種種語言隨彼彼語適宜說趣聽路故說"一切...等...趣聽路"。聽即聽路,或聞為聽,彼路如是,義為聽門。"一切行相"即如所說行相。誰能了知,即不能,故為文略。"而"于決定義,以彼顯示以信念念力精進等力所稱一切力一向生欲聞所稱善欲。"生已"此中"已"聲或"亦"聲為尊重義如"佛亦修習佛性"等中。

1.paṭhamaganthārambhakathā) viya, tena 『『sabbathāmena ekaṃseneva sotukāmataṃ janetvāpi nāma ekenākārena sutaṃ, kimaṅgaṃ pana aññathā』』ti tathāsute dhamme sambhāvanaṃ karoti. Keci pana 『『edisesu garahattho』』ti vadanti, tadayuttameva garahatthassa avijjamānattā, vijjamānatthasseva ca upasagganipātānaṃ jotakattā. 『『Nānānayanipuṇa』』ntiādinā hi sabbappakārena sotumasakkuṇeyyabhāvena dhammassa idha sambhāvanameva karoti, tasmā 『『api dibbesu kāmesu, ratiṃ so nādhigacchatī』』tiādīsuyeva (dha. pa. 187) garahatthasambhavesu garahattho veditabboti. Api-saddo ca īdisesu ṭhānesu nipātoyeva, na upasaggo. Tathā hi 『『api-saddo ca nipātapakkhiko kātabbo, yattha kiriyāvācakato pubbo na hotī』』ti akkharacintakā vadanti. Mayāpīti ettha pana na kevalaṃ mayāva, atha kho aññehipi tathārūpehīti sampiṇḍanattho gahetabbo.

Sāmaṃ bhavatīti sayambhū, anācariyako. Na mayaṃ idaṃ sacchikatanti ettha pana 『『na attano ñāṇeneva attanā sacchikata』』nti pakaraṇato attho viññāyati. Sāmaññavacanassāpi hi sampayogavippayogasahacaraṇavirodhasaddantarasannidhānaliṅgaocityakāladesapakaraṇādivasena visesatthaggahaṇaṃ sambhavati. Evaṃ sabbattha. Parimocentoti 『『puna caparaṃ bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī』』ti (pārā. 195) vuttadosato parimocāpanahetu. Hetvatthe hi anta-saddo 『『asambudhaṃ buddhanisevita』』ntiādīsu (vi. aṭṭha.

我來翻譯這段巴利文： 如"佛亦修習佛性"等,以彼于"以一切力一向生欲聞已名為以一行相聞,何況其他"如是于如是聞法作尊重。有些人說"于如是處為呵責義",彼不適合因呵責義不存在,因字首助詞只顯示存在義。因為以"種種道細密"等依一切行相不能聞性此處只作法的尊重,故於"即于天欲,彼不得樂"等有呵責義處應知呵責義。而"亦"聲于如是處只為助詞,非字首。如是語言學家說"亦聲應作助詞分,於何處不在表動詞前"。"我亦"此中應取非但我,而且其他如是者為總攝義。 自生為自覺,無師。"我等此不證"此中從文脈了知義為"非以自智自證"。因為普通語也依相應相離隨行相違他聲鄰近性語適宜時處文脈等方式能取特殊義。如是一切處。"正解脫"即從"複次諸比丘,此處有一惡比丘學習如來所說法律歸為己有"所說過解脫因。因為"正"聲于因義如"不覺親近佛"等中。

1.ganthārambhakathā) viya. Imassa suttassa saṃvaṇṇanāppakāravicāraṇena attano ñāṇassa paccakkhataṃ sandhāya 『『idāni vattabba』』nti vuttaṃ. Esā hi saṃvaṇṇanākārānaṃ pakati, yadidaṃ saṃvaṇṇetabbadhamme sabbattha 『『ayamimassa attho, evamidha saṃvaṇṇayissāmī』』ti puretarameva saṃvaṇṇanāppakāravicāraṇā.

我來翻譯這段巴利文： 如"不覺親近佛"等中。依觀察此經註釋行相關於自智現前故說"今應說"。因為這是註釋行相的本性,即是于應註釋法一切處"此是此義,如是此處我們將註釋"如是先觀察註釋行相。

Etadaggapadassattho vuttova. 『『Bahussutāna』』ntiādīsu pana aññepi therā bahussutā, satimanto, gatimanto, dhitimanto, upaṭṭhākā ca atthi, ayaṃ panāyasmā buddhavacanaṃ gaṇhanto dasabalassa sāsane bhaṇḍāgārikapariyattiyaṃ ṭhatvā gaṇhi, tasmā bahussutānaṃ aggo nāma jāto. Imassa ca therassa buddhavacanaṃ uggahetvā dhāraṇasati aññehi therehi balavatarā ahosi, tasmā satimantānaṃ aggo nāma jāto. Ayamevāyasmā ekapade ṭhatvā saṭṭhipadasahassāni gaṇhanto satthārā kathitaniyāmena sabbapadāni jānāti, tasmā gatimantānaṃ aggo nāma jāto . Tasseva cāyasmato buddhavacanaṃ uggaṇhanavīriyaṃ, sajjhāyanavīriyañca aññehi asadisaṃ ahosi, tasmā dhitimantānaṃ aggo nāma jāto. Tathāgataṃ upaṭṭhahanto cesa na aññesaṃ upaṭṭhākabhikkhūnaṃ upaṭṭhahanākārena upaṭṭhahati. Aññepi hi tathāgataṃ upaṭṭhahiṃsu, na ca pana buddhānaṃ manaṃ gahetvā upaṭṭhahituṃ sakkonti, ayaṃ pana thero upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya āraddhavīriyo hutvā tathāgatassa manaṃ gahetvā upaṭṭhahi, tasmā upaṭṭhākānaṃ aggo nāma jāto. Atthakusaloti bhāsitatthe, payojanatthe ca cheko. Dhammoti pāḷidhammo, nānāvidho vā hetu. Byañjananti akkharaṃ atthassa byañjanato. Padena hi byañjitopi attho akkharamūlakattā padassa 『『akkharena byañjito』』ti vuccati. Atthassa viyañjanato vā vākyampi idha byañjanaṃ nāma. Vākyena hi attho paripuṇṇaṃ byañjīyati, yato 『『byañjanehi vivaratī』』ti āyasmatā mahākaccāyanattherena vuttaṃ. Niruttīti nibbacanaṃ, pañcavidhā vā niruttinayā. Tesampi hi saddaracanāvisesena atthādhigamahetuto idha gahaṇaṃ yujjati. Pubbāparaṃ nāma pubbāparānusandhi, suttassa vā pubbabhāgena aparabhāgassa saṃsandanaṃ. Bhagavatā ca pañcavidhaetadaggaṭṭhānena dhammasenāpatinā ca pañcavidhakosallena pasaṭṭhabhāvānurūpanti sambandho. Dhāraṇabalanti dhāraṇasaṅkhātaṃ balaṃ, dhāraṇe vā balaṃ, ubhayatthāpi dhāretuṃ sāmatthiyanti vuttaṃ hoti. Dassento hutvā, dassanahetūtipi attho. Tañca kho atthato vā byañjanato vā anūnamanadhikanti avadhāraṇaphalamāha. Na aññathā daṭṭhabbanti pana nivattetabbatthaṃ. Na aññathāti ca bhagavato sammukhā sutākārato na aññathā, na pana bhagavatā desitākārato. Acinteyyānubhāvā hi bhagavato desanā, evañca katvā 『『sabbappakārena ko samattho viññātu』』nti heṭṭhā vuttavacanaṃ samatthitaṃ hoti, itarathā bhagavatā desitākāreneva sotuṃ samatthattā tadetaṃ na vattabbaṃ siyā. Yathāvuttena pana atthena dhāraṇabaladassanañca na virujjhati sutākārāvirujjhanavasena dhāraṇassa adhippetattā, aññathā bhagavatā desitākāreneva dhārituṃ samatthanato heṭṭhā vuttavacanena virujjheyya. Na hettha dvinnaṃ atthānaṃ atthantaratāparihāro yutto tesaṃ dvinnampi atthānaṃ sutabhāvadīpanena ekavisayattā, itarathā thero bhagavato desanāya sabbathā paṭiggahaṇe pacchimatthavasena samattho, purimatthavasena ca asamatthoti āpajjeyyāti.

我來翻譯這段巴利文： 最上位詞的義已說。于"多聞"等中其他長老也有多聞、具念、有慧、有毅力、和侍者,但此尊者學習佛語時住於十力教中司庫學,故名為多聞第一。此長老學習持守佛語的念比其他長老更有力,故名為具念第一。唯此尊者住於一句時取六萬句,依佛所說方式知一切句,故名為有慧第一。此尊者學習佛語的精進和誦習的精進與他人不同,故名為有毅力第一。此尊者侍奉如來不如其他侍者比丘的侍奉方式侍奉。其他人也侍奉如來,但不能把握佛意而侍奉,但此長老從得侍者位之日起精進努力把握如來意而侍奉,故名為侍者第一。 善義即善於所說義和目的義。法即聖典法,或種種因。文即字母因顯義。雖以句顯義,因句以字母為根故說"以字母顯"。或因顯義故此中語也名為文。因以語完全顯義,故長老大迦旃延說"以文顯示"。語即詞源,或五種語方式。因彼等以聲製作差別為得義因故此處取適合。前後即前後關聯,或經前分與後分的連結。 與世尊以五種最上位及法將軍以五種善巧稱讚性相應為關係。持力即名為持的力,或於持的力,兩處皆說為能持。有顯示,義亦為顯示因。而彼實從義或從文無減無增說為決定果。而"不應異見"為應遮止義。"不異"即從面前所聞行相不異,非從世尊所說行相。因為世尊說是不可思議威力,如是則證成前說"誰能以一切行相了知"語,否則因能如世尊所說行相聞故不應說彼。但依如所說義顯示持力也不相違因許持依不違聞行相,否則因能如世尊所說行相持故應違前說語。因此中不適合舍二義的他義性因彼二義以顯明聞性一境性,否則長老依后義於世尊說一切行相領受能,而依前義不

『『Yo paro na hoti, so attā』』ti vuttāya niyakajjhattasaṅkhātāya santatiyā pavattanako tividhopi me-saddo, tasmā kiñcāpi niyakajjhattasantativasena ekasmiṃ yevatthe me-saddo dissati, tathāpi karaṇasampadānasāminiddesavasena vijjamānavibhattibhedaṃ sandhāya vuttaṃ 『『tīsu atthesu dissatī』』ti, tīsu vibhattiyatthesu attanā saññuttavibhattito dissatīti attho . Gāthābhigītanti gāthāya abhigītaṃ abhimukhaṃ gāyitaṃ. Abhojaneyyanti bhojanaṃ kātumanaraharūpaṃ. Abhigītapadassa kattupekkhattā mayāti attho. Evaṃ sesesupi yathārahaṃ. Sutasaddassa kammabhāvasādhanavasena dvādhippāyikapadattā yathāyogaṃ 『『mayā suta』』nti ca 『『mama suta』』nti ca atthadvaye yujjati.

Kiñcāpi upasaggo kiriyaṃ viseseti, jotakamattabhāvato pana satipi tasmiṃ sutasaddoyeva taṃ taṃ atthaṃ vadatīti anupasaggassa sutasaddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhatīti āha 『『saupasaggo ca anupasaggo cā』』ti. Assāti sutasaddassa. Upasaggavasenapi dhātusaddo visesatthavācako yathā 『『anubhavati parābhavatī』』ti vuttaṃ 『『gacchantoti attho』』ti. Tathā anupasaggopi dhātusaddo saupasaggo viya visesatthavācakoti āha 『『vissutadhammassāti attho』』ti. Evamīdisesu. Sotaviññeyyanti sotadvāranissitena viññāṇena viññātabbaṃ, sasambhārakathā vā esā, sotadvārena viññātabbanti attho. Sotadvārānusāraviññātadharoti sotadvārānusārena manoviññāṇena viññātadhammadharo. Na hi sotadvāranissitaviññāṇamattena dhammo viññāyati, atha kho tadanusāramanoviññāṇeneva, sutadharoti ca tathā viññātadhammadharo vutto, tasmā tadatthoyeva sambhavatīti evaṃ vuttaṃ. Kammabhāvasādhanāni sutasadde sambhavantīti dassetuṃ 『『idha panā』』tiādimāha. Pubbāparapadasambandhavasena atthassa upapannatā, anupapannatā ca viññāyati, tasmā sutasaddasseva vasena ayamattho 『『upapanno, anupapanno』』ti vā na viññātabboti codanāya pubbāparapadasambandhavasena etadatthassa upapannataṃ dassetuṃ 『『me-saddassa hī』』tiādi vuttaṃ. Mayāti atthe satīti kattutthe karaṇaniddesavasena mayāti atthe vattabbe sati, yadā me-saddassa kattuvasena karaṇaniddeso, tadāti vuttaṃ hoti. Mamāti atthe satīti sambandhīyatthe sāminiddesavasena mamāti atthe vattabbe sati, yadā sambandhavasena sāmi niddeso, tadāti vuttaṃ hoti.

我來翻譯這段巴利文： "非他者,彼為我"如是說的名為己內稱為相續中轉起的三種"我"聲,故雖依己內相續於一義中見"我"聲,然而依作具與受格主格指示關係見有分別差別故說"於三義中見",義為於三格義中從與我相應格見。 "誦頌"即以偈被誦向前誦。"不應食"即不適合作食的形狀。因"被誦"詞觀待作者故義為"由我"。如是余處隨適宜。因聞聲依業與狀態成就方式有二意趣詞故隨相應于"我聞"及"我的聞"二義適合。 雖字首限定動作,但因只為顯示故雖有彼聞聲即說彼彼義故拾取有字首聞聲于無字首聞聲義釋不相違故說"有字首及無字首"。"彼"即聞聲的。依字首也動詞聲說差別義如"隨受被壞"故說"義為行"。如是無字首動詞聲如有字首說差別義故說"義為聞名法"。如是如是等。"耳可知"即應以耳門所依識所知,或此是具支說,義為應以耳門所知。"隨耳門所知法持"即以隨耳門意識所知法持。因不僅以耳門所依識知法,然而以隨彼意識,而"聞持"即如是說所知法持,故彼義即可能故如是說。為顯示業與狀態成就存在於聞聲故說"此中"等。依前後句關係了知義的適合不適合,故不應只依聞聲了知此義"適合,不適合",為顯示依前後句關係此義適合故說"因我聲"等。"於我義時"即于作者義依作具指示關係應說我義時,義為當"我"聲依作者以作具指示時。"於我的義時"即于關係義依主格指示關係應說我的義時,義為當依關係以主格指示時。

Evaṃ saddato ñātabbamatthaṃ viññāpetvā idāni tehi dassetabbamatthaṃ nidassento 『『evametesū』』tiādimāha. Sutasaddasannidhāne payuttena evaṃ-saddena savanakiriyājotakeneva bhavitabbaṃ vijjamānatthassa jotakamattattā nipātānanti vuttaṃ 『『evanti sotaviññāṇādiviññāṇakiccanidassana』』nti. Savanāya eva hi ākāro, nidassanaṃ, avadhāraṇampi, tasmā yathāvutto evaṃ-saddassa tividhopi attho savanakiriyājotakabhāvena idhādhippetoti. Ādi-saddena cettha sampaṭicchanādīnaṃ sotadvārikaviññāṇānaṃ, tadabhinipātānañca manodvārika viññāṇānaṃ gahaṇaṃ veditabbaṃ, yato sotadvārānusāraviññātatthe idha sutasaddoti vutto. Avadhāraṇaphalattā saddapayogassa sabbampi vākyaṃ antogadhāvadhāraṇaṃ, tasmā 『『suta』』nti etassa sutamevāti ayamattho labbhatīti āha 『『assavanabhāvapaṭikkhepato』』ti. Etena hi vacanena avadhāraṇena nirākataṃ dasseti. Yathā pana yaṃ sutaṃ sutamevāti niyametabbaṃ, tathā ca taṃ sutaṃ sammā sutaṃ hotīti avadhāraṇaphalaṃ dassetuṃ vuttaṃ 『『anūnādhikāviparītaggahaṇanidassana』』nti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadati, tasmā 『『suta』』nti etassa asutaṃ na hotīti ayamattho labbhatīti sandhāya 『『assavanabhāvapaṭikkhepato』』ti vuttaṃ, iminā diṭṭhādinivattanaṃ karoti diṭṭhādīnaṃ 『『asuta』』nti saddantaratthabhāvena nivattetabbattā. Idaṃ vuttaṃ hoti – na idaṃ mayā attano ñāṇena diṭṭhaṃ, na ca sayambhuñāṇena sacchikataṃ, atha kho sutaṃ, tañca kho sutaṃ sammadevāti. Tadeva sammā sutabhāvaṃ sandhāyāha 『『anūnā…pe… dassana』』nti. Hoti cettha –

『『Evādisattiyā ceva, aññatthāpohanena ca;

Dvidhā saddo atthantaraṃ, nivatteti yathāraha』』nti.

Apica avadhāraṇatthe evaṃ-sadde ayamatthayojanā karīyatīti tadapekkhassa sutasaddassa sāvadhāraṇattho vutto 『『assavanabhāvapaṭikkhepato』』ti, tadavadhāraṇaphalaṃ dasseti 『『anū…pe… dassana』』nti iminā. Savana-saddo cettha bhāvasaddena yogato kammasādhano veditabbo 『『suyyatī』』ti. Anūnādhikatāya bhagavato sammukhā sutākārato aviparītaṃ , aviparītassa vā suttassa gahaṇaṃ, tassa nidassanaṃ tathā, iti savanahetu suṇantapuggalasavanavisesavasena ayaṃ yojanā katā.

我來翻譯這段巴利文： 如是顯示從聲應知義后,現在為顯示由彼等應顯示義而說"如是於此等"等。因與聞聲接近而用的如是聲應只為顯示聞作用因助詞只為顯示存在義故說"如是為耳識等識業顯示"。因為只聞的相狀、顯示和決定,故如所說如是聲三種義以顯示聞作用義此處意圖。此中以"等"聲應知取領受等耳門識及隨彼生起的意門識,由此此處聞聲說為隨耳門所知義。因聲用為決定果故一切語內含決定,故"聞"此得"唯聞"此義故說"由遮止非聞性"。以此語顯示被決定否定。為顯示如何應確定所聞即唯聞,及彼聞為正聞的決定果故說"無減無增無錯取顯示"。或者聲依遮遣他聲義說義,故"聞"此得"非不聞"此義故說"由遮止非聞性",以此作遮除見等因見等以"非聞"為他聲義應遮止。此說義為 - 此非我以自智所見,非以自覺智證,然而是聞,而彼聞實為正聞。即依彼正聞性故說"無減...等...顯示"。此中有 - "以如是等力,及他義遮遣; 聲以二方式,遮除他義如應。" 又于決定義如是聲作此義結合故觀待彼的聞聲說具決定義"由遮止非聞性",顯示彼決定果以"無...等...顯示"此。此中聞聲因與狀態聲結合應知為業成就"被聞"。以無減無增從面前聞世尊行相無錯,或無錯經的取,彼顯示如是,如是依聞因聞者補特伽羅聞差別方式作此結合。

Evaṃ padattayassa ekena pakārena atthayojanaṃ dassetvā idāni pakārantarenāpi taṃ dassetuṃ 『『tathā』』tiādi vuttaṃ. Tattha tassāti yā bhagavato sammukhā dhammassavanākārena pavattā manodvārikaviññāṇavīthi, tassā. Sā hi nānāppakārena ārammaṇe pavattituṃ samatthā, na sotadvārika viññāṇavīthi ekārammaṇeyeva pavattanato, tathā ceva vuttaṃ 『『sotadvārānusārenā』』ti. Tena hi sotadvārikaviññāṇavīthi nivattati. Nānappakārenāti vakkhamānena anekavihitena byañjanatthaggahaṇākārasaṅkhātena nānāvidhena ākārena, etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dasseti. Pavattibhāvappakāsananti pavattiyā atthibhāvappakāsanaṃ. Yasmiṃ pakāre vuttappakārā viññāṇavīthi nānappakārena pavattā, tadeva ārammaṇaṃ sandhāya 『『dhammappakāsana』』nti vuttaṃ, na pana sutasaddassa dhammatthaṃ, tena vuttaṃ 『『ayaṃ dhammo suto』』ti. Tassā hi viññāṇavīthiyā ārammaṇameva 『『ayaṃ dhammo suto』』ti vuccati. Tañca niyamiyamānaṃ yathāvuttāya viññāṇavīthiyā ārammaṇabhūtaṃ suttameva. Ayañhetthātiādi vuttassevatthassa pākaṭīkaraṇaṃ. Tappākaṭīkaraṇattho hettha hi-saddo. Viññāṇavīthiyā karaṇabhūtāya mayā na aññaṃ kataṃ, idaṃ pana ārammaṇaṃ kataṃ. Kiṃ pana tanti ce? Ayaṃ dhammo sutoti. Ayaṃ panetthādhippāyo – ākāratthe evaṃ-sadde 『『ekenākārenā』』ti yo ākāro vutto, so atthato sotadvārānusāraviññāṇavīthiyā nānappakārena ārammaṇe pavattibhāvoyeva, tena ca tadārammaṇabhūtassa dhammasseva savanaṃ kataṃ, na aññanti. Evaṃ savanakiriyāya karaṇakattukammaviseso imissā yojanāya dassito.

Aññampi yojanamāha 『『tathā』』tiādinā. Nidassanatthaṃ evaṃ-saddaṃ gahetvā nidassanena ca nidassitabbassāvinābhāvato 『『evanti nidassitabbappakāsana』』nti vuttaṃ. Iminā hi tadavinābhāvato evaṃsaddena sakalampi suttaṃ paccāmaṭṭhanti dasseti, sutasaddassa kiriyāparattā, savanakiriyāya ca sādhāraṇaviññāṇappabandhapaṭibaddhattā tasmiñca viññāṇappabandhe puggalavohāroti vuttaṃ 『『puggalakiccappakāsana』』nti. Sādhāraṇaviññāṇappabandho hi paṇṇattiyā idha puggalo nāma, savanakiriyā pana tassa kiccaṃ nāma. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhati vohāravisayattā tassā kiriyāyāti daṭṭhabbaṃ. 『『Ida』』ntiādi piṇḍatthadassanaṃ mayāti yathāvuttaviññāṇappabandhasaṅkhātapuggalabhūtena mayā. Sutanti savanakiriyāsaṅkhātena puggalakiccena yojitaṃ, imissā pana yojanāya puggalabyāpāravisayassa puggalassa, puggalabyāpārassa ca nidassanaṃ katanti daṭṭhabbaṃ.

我來翻譯這段巴利文： 如是顯示詞組以一方式的義結合后,現在為顯示以其他方式彼故說"如是"等。其中"彼"即在世尊面前以聞法行相轉起的意門識路,彼。因為彼能以種種行相於所緣轉起,非耳門識路因只於一所緣轉起,如是即說"隨耳門"。因為以彼遮除耳門識路。"種種行相"即將說的多種名為文義取相狀的種種行相,以此顯示此結合取如是聲為行相義。"顯示轉起有性"即顯示轉起的有性。依彼如說識路以種種行相轉起的所緣說"法顯示",非聞聲法義,故說"此法被聞"。因為說彼識路的所緣為"此法被聞"。而彼被確定即如所說識路所緣的經。"此中"等為已說義明顯化。此中"因"聲為彼明顯化義。以作具識路由我非作他,然而作此所緣。若問何為彼?此法被聞。此中此意趣 - 於行相義如是聲說"以一行相"彼行相實為隨耳門識路以種種行相於所緣轉起性,以彼作彼所緣法的聞,非他。如是顯示此結合的聞作用作具作者業差別。 說其他結合以"如是"等。取如是聲為顯示義,因顯示與所顯示不相離故說"如是為所顯示顯示"。以此因彼不相離故顯示以如是聲觸及一切經,因聞聲屬於作用,因聞作用系屬共同識相續,于彼識相續中有補特伽羅言說故說"顯示補特伽羅作用"。因為共同識相續此處名為假立補特伽羅,而聞作用名為彼作用。應知于無補特伽羅言說適宜法相續中不得聞作用因彼作用屬於言說境。"此"等為總義顯示。"由我"即由如所說識相續名為補特伽羅的我。"聞"即結合以名為聞作用的補特伽羅作用,應知此結合作補特伽羅活動境的補特伽羅和補特伽羅活動的顯示。

Ākāratthameva evaṃ-saddaṃ gahetvā purimayojanāya aññathāpi atthayojanaṃ dassetuṃ 『『tathā』』tiādi vuttaṃ. Cittasantānassāti yathāvuttaviññāṇappabandhassa. Nānākārappavattiyāti nānappakārena ārammaṇe pavattiyā. Nānappakāraṃ atthabyañjanassa gahaṇaṃ, nānappakārassa vā atthabyañjanassa gahaṇaṃ tathā, tatoyeva sā 『『ākārapaññattī』』ti vuttāti tadevatthaṃ samattheti 『『evanti hī』』tiādinā. Ākārapaññattīti ca upādāpaññattiyeva, dhammānaṃ pana pavattiākāramupādāya paññattattā tadaññāya upādāpaññattiyā visesanatthaṃ 『『ākārapaññattī』』ti vuttā visayaniddesoti uppattiṭṭhānaniddeso. Sotabbabhūto hi dhammo savanakiriyākattubhūtassa puggalassa savanakiriyāvasena pavattiṭṭhānaṃ kiriyāya kattukammaṭṭhattā tabbasena ca tadādhārassāpi dabbassa ādhārabhāvassa icchitattā, idha pana kiriyāya kattupavattiṭṭhānabhāvo icchitoti kammameva ādhāravasena vuttaṃ, tenāha 『『kattu visayaggahaṇasanniṭṭhāna』』nti, ārammaṇameva vā visayo. Ārammaṇañhi tadārammaṇikassa pavattiṭṭhānaṃ. Evampi hi attho suviññeyyataro hoti. Yathāvuttavacane piṇḍatthaṃ dassetuṃ 『『ettāvatā』』tiādi vuttaṃ. Ettāvatā ettakena yathāvuttatthena padattayena, kataṃ hotīti sambandho. Nānākārappavattenāti nānappakārena ārammaṇe pavattena. Cittasantānenāti yathāvuttaviññāṇavīthisaṅkhātena cittappabandhena. Gahaṇasadde cetaṃ karaṇaṃ. Cittasantānavinimuttassa kassaci kattu paramatthato abhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññamiva taṃsamaṅgiṃ katvā abhedepi bhedavohārena 『『cittasantānena taṃsamaṅgino』』ti vuttaṃ. Vohāravisayo hi saddo nekantaparamatthikoti (kārakarūpasiddhiyaṃ yo kāreti sahetusuttaṃ passitabbaṃ) savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato tassa visayoyevāti vuttaṃ 『『kattu visayaggahaṇasanniṭṭhāna』』nti.

Apica savanavasena cittappavattiyā eva savanakiriyābhāvato taṃvasena tadaññanāmarūpadhammasamudāyabhūtassa taṃkiriyākattu ca visayo hotīti katvā tathā vuttaṃ. Idaṃ vuttaṃ hoti – purimanaye savanakiriyā, takkattā ca paramatthato tathāpavattacittasantānameva, tasmā kiriyāvisayopi 『『kattu visayo』』ti vutto. Pacchimanaye pana tathāpavattacittasantānaṃ kiriyā, tadaññadhammasamudāyo pana kattā, tasmā kāmaṃ ekantato kiriyāvisayoyevesa dhammo, tathāpi kiriyāvasena 『『tabbantakattu visayo』』ti vuttoti. Taṃsamaṅginoti tena cittasantānena samaṅgino. Kattūti kattārassa. Visayoti ārammaṇavasena pavattiṭṭhānaṃ, ārammaṇameva vā. Sutākārassa ca therassa sammā nicchitabhāvato 『『gahaṇasanniṭṭhāna』』nti vuttaṃ.

Aparo nayo – yassa…pe… ākārapaññattīti ākāratthena evaṃ-saddena yojanaṃ katvā tadeva avadhāraṇatthampi gahetvā imasmiṃyeva naye yojetuṃ 『『gahaṇaṃ kataṃ』』 icceva avatvā 『『gahaṇasanniṭṭhānaṃ kata』』nti vuttanti daṭṭhabbaṃ. Avadhāraṇena hi sanniṭṭhānamidhādhippetaṃ, tasmā 『『ettāvatā』』tiādinā avadhāraṇatthampi evaṃ-saddaṃ gahetvā ayameva yojanā katāti dassetīti veditabbaṃ, imissā pana yojanāya gahaṇākāragāhakatabbisayavisesanidassanaṃ katanti daṭṭhabbaṃ.

我來翻譯這段巴利文： 取如是聲為行相義為顯示前結合另一義結合故說"如是"等。"心相續"即如所說識相續。"種種行相轉起"即以種種行相於所緣轉起。種種行相義文的取,或種種義文的取如是,因此彼說為"行相假立"故證成彼義以"如是"等。"行相假立"即唯依假立,因依諸法轉起行相施設故為區別彼他依假立故說"行相假立"。"境界說示"即生起處說示。因應聞法為聞作用作者補特伽羅依聞作用轉起處,因作用有作者業處性,依彼故欲得彼依處的實物的依處性,但此處欲得作用的作者轉起處性故只依依處說業,故說"作者境界取決定",或只所緣為境界。因為所緣為彼所緣者的轉起處。如是義更易了知。為顯示如所說語的總義故說"以此"等。"以此"即以如此如所說義詞組,"被作"為關係。"以種種行相轉起"即以種種行相於所緣轉起。"心相續"即名為如所說識路的心相續。此于取聲為作具。雖勝義上無離心相續任何作者,依聲言說欲說智所計度差別,作如離心相續彼具者,于無差別以差別言說說"以心相續彼具者"。因聲為言說境非一向勝義(應見作者格成就中令作因緣經)。聞作用境的應聞法因勝義此處為依聞作用轉起心相續的作者性故為彼境故說"作者境界取決定"。 又因依聞唯心轉起為聞作用故依彼為彼他名色法聚所成彼作用作者的境而如是說。此說義 - 前方式聞作用及彼作者勝義唯如是轉起心相續,故作用境也說為"作者境"。但後方式如是轉起心相續為作用,而其他法聚為作者,故雖定一向此法為作用境,然依作用說為"彼具作者境"。"彼具者"即具彼心相續者。"作者"即作者的。"境"即依所緣轉起處,或只所緣。因聞行相由長老正確決定故說"取決定"。 另一方式 - "隨...等...行相假立"取如是聲為行相義作結合后,取彼也為決定義,為於此方式結合故不只說"作取",而說"作取決定"應知。因此處以決定意趣決定,故應知以"以此"等取如是聲也為決定義作此結合顯示,應知此結合作取行相能取彼境差別顯示。

Aññampi yojanamāha 『『atha vā』』tiādinā. Pubbe attanā sutānaṃ nānāvihitānaṃ suttasaṅkhātānaṃ atthabyañjanānaṃ upadhāritarūpassa ākārassa nidassanassa, avadhāraṇassa vā pakāsanasabhāvo evaṃ-saddoti tadākārādibhūtassa upadhāraṇassa puggalapaññattiyā upādānabhūtadhammappabandhabyāpāratāya 『『puggalakiccaniddeso』』ti vuttaṃ attanā sutānañhi atthabyañjanānaṃ puna upadhāraṇaṃ ākārādittayaṃ, tañca evaṃ-saddassa attho. So pana yaṃ dhammappabandhaṃ upādāya puggalapaññatti pavattā, tassa byāpārabhūtaṃ kiccameva , tasmā evaṃ-saddena puggalakiccaṃ niddisīyatīti. Kāmaṃ savanakiriyā puggalabyāpāropi avisesena, tathāpi visesato viññāṇabyāpārovāti vuttaṃ 『『viññāṇakiccaniddeso』』ti. Tathā hi puggalavādīnampi savanakiriyā viññāṇanirapekkhā natthi savanādīnaṃ visesato viññāṇabyāpārabhāvena icchitattā. Meti saddappavattiyā ekanteneva sattavisayattā, viññāṇakiccassa ca sattaviññāṇānamabhedakaraṇavasena tattheva samodahitabbato 『『ubhayakiccayuttapuggalaniddeso』』ti vuttaṃ. 『『Aya』』ntiādi tappākaṭīkaraṇaṃ. Ettha hi savanakiccaviññāṇasamaṅgināti evaṃ-saddena niddiṭṭhaṃ puggalakiccaṃ sandhāya vuttaṃ, taṃ pana puggalassa savanakiccaviññāṇasamaṅgībhāvena puggalakiccaṃ nāmāti dassetuṃ 『『puggalakiccasamaṅginā』』ti avatvā 『『savanakiccaviññāṇasamaṅginā』』ti āha, tasmā 『『puggalakicca』』nti niddiṭṭhasavanakiccavatā viññāṇena samaṅgināti attho. Viññāṇavasena, laddhasavanakiccavohārenāti ca sutasaddena niddiṭṭhaṃ viññāṇakiccaṃ sandhāya vuttaṃ. Savanameva kiccaṃ yassāti tathā. Savanakiccanti vohāro savanakiccavohāro, laddho so yenāti tathā. Laddhasavanakiccavohārena viññāṇasaṅkhātena vasena sāmatthiyenāti attho. Ayaṃ pana sambandho – savanakiccaviññāṇasamaṅginā puggalena mayā laddhasavanakiccavohārena viññāṇavasena karaṇabhūtena sutanti.

Apica 『『eva』』nti saddassattho avijjamānapaññatti, 『『suta』』nti saddassattho vijjamānapaññatti, tasmā te tathārūpapaññatti upādānabhūtapuggalabyāpārabhāveneva dassento āha 『『evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso』』ti. Na hi paramatthatoyeva niyamiyamāne sati puggalakiccaviññāṇakiccavasena ayaṃ vibhāgo labbhatīti. Imissā pana yojanāya kattubyāpārakaraṇabyāpārakattuniddeso katoti veditabbo.

我來翻譯這段巴利文： 說其他結合以"或者"等。如是聲為前已聞種種經名為義文所觀察行相的顯示,或決定的顯示自性,故說"補特伽羅作用說示"因彼行相等所成觀察為補特伽羅假立依處所成法相續作用。因為已聞義文的重新觀察為行相等三,而彼為如是聲義。然而彼唯為依彼法相續而轉起補特伽羅假立的作用,故以如是聲說示補特伽羅作用。雖然聞作用無差別也為補特伽羅活動,然而特別為識活動故說"識作用說示"。如是即使對補特伽羅論者聞作用也無離識,因欲得聞等特別為識活動性。因聲轉起必定唯屬於有情境,及識作用依造無差別于彼處應結合故說"結合二作用補特伽羅說示"。"此"等為彼明顯化。因為此處依如是聲所說示具聞作用識補特伽羅作用說,然而彼以補特伽羅具聞作用識性為補特伽羅作用故不說"具補特伽羅作用",而說"具聞作用識",故"補特伽羅作用"即義為具所說聞作用識。"依識"、"以得聞作用言說"依聞聲所說示識作用說。以彼為作用名為如是。聞作用為言說名為聞作用言說,以彼得名為如是。義為依得聞作用言說名為識的能力。此為關係 - 以具聞作用識補特伽羅即我以得聞作用言說識能力為作具而聞。 又"如是"聲義為無所有假立,"聞"聲義為所有假立,故顯示彼等如是假立唯以依處所成補特伽羅活動性故說"如是為補特伽羅作用說示。聞為識作用說示"。因為若只依勝義確定則不得此依補特伽羅作用識作用的差別。應知此結合作作者活動作具活動作者說示。

Sabbassāpi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā, sabbāsañca paññattīnaṃ vijjamānādivasena chasu paññattibhedesu antogadhattā tāsu 『『eva』』ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhāretvā dassento 『『evanti cā』』tiādimāha. Tattha 『『eva』』nti ca 『『me』』ti ca vuccamānassa atthassa ākārādibhūtassa dhammānaṃ asallakkhaṇabhāvato avijjamānapaññattibhāvoti āha 『『saccikaṭṭhaparamatthavasena avijjamānapaññattī』』ti. Saccikaṭṭhaparamatthavasenāti ca bhūtatthauttamatthavasenāti attho. Idaṃ vuttaṃ hoti – yo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti, so rūpasaddādisabhāvo, ruppanānubhavanādisabhāvo vā attho 『『saccikaṭṭho, paramattho』』ti ca vuccati, 『『evaṃ me』』ti padānaṃ pana attho abhūtattā, anuttamattā ca na tathā vuccati, tasmā bhūtatthauttamatthasaṅkhātena saccikaṭṭhaparamatthavasena visesanabhūtena avijjamānapaññattiyevāti. Etena ca visesanena bālajanehi 『『atthī』』ti parikappitaṃ paññattimattaṃ nivatteti. Tadevatthaṃ pākaṭaṃ karoti, hetunā vā sādheti 『『kiñhettha ta』』ntiādinā. Yaṃ dhammajātaṃ, atthajātaṃ vā 『『eva』』nti vā 『『me』』ti vā niddesaṃ labhetha, taṃ ettha rūpaphassādidhammasamudāye, 『『evaṃ me』』ti padānaṃ vā atthe. Paramatthato na atthīti yojanā. Rūpaphassādibhāvena niddiṭṭho paramatthato ettha attheva, 『『evaṃ me』』ti pana niddiṭṭho natthīti adhippāyo. Sutanti pana saddāyatanaṃ sandhāyāha 『『vijjamānapaññattī』』ti. 『『Saccikaṭṭhaparamatthavasenā』』ti cettha adhikāro. 『『Yañhī』』tiādi tappākaṭīkaraṇaṃ, hetudassanaṃ vā. Yaṃ taṃ saddāyatanaṃ sotena sotadvārena, tannissitaviññāṇena vā upaladdhaṃ adhigamitabbanti attho. Tena hi saddāyatanamidha gahitaṃ kammasādhanenāti dasseti.

我來翻譯這段巴利文： 因一切聲所得義應依假立門而行，及一切假立依所有等方式攝入六種假立差別中，故於彼等顯示抉擇"如是"等假立自性而說"如是"等。其中因說"如是"及"我"義為行相等所成諸法的不省察性故為無所有假立，故說"依真實第一義為無所有假立"。"依真實第一義"即依真實義、最上義之義。此說義 - 凡不如幻、陽焰等為非真實義，不如隨聞等所取為非最上義，彼色聲等自性，或變壞、領受等自性義說為"真實、第一義"，但"如是我"諸詞的義因非真實，非最上故不如是說，故以名為真實最上的真實第一義為差別所成唯無所有假立。以此差別遮除愚人所計有的唯假立。明顯化彼義，或以因證成以"因為於此"等。凡法類或義類得"如是"或"我"說示，彼於此色觸等法聚，或於"如是我"諸詞義。勝義無有為結合。意趣為色觸等性所說示勝義於此有，但"如是我"所說示無。但"聞"依聲處說"所有假立"。此處也為"依真實第一義"主題。"因為"等為彼明顯化，或因顯示。義為凡彼聲處為耳、耳門，或依彼識所得、應得。因以此顯示此處以業成就取聲處。

Evaṃ aṭṭhakathānayena paññattisarūpaṃ niddhāretvā idāni aṭṭhakathāmuttakenāpi nayena vuttesu chasu paññattibhedesu 『『eva』』ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhārento 『『tathā』』tiādimāha. Upādāpaññatti ādayo hi porāṇaṭṭhakathāto muttā saṅgahakāreneva ācariyena vuttā. Vitthāro abhidhammaṭṭhakathāya gahetabbo. Taṃ tanti taṃ taṃ dhammajātaṃ, sotapathamāgate dhamme upādāya tesaṃ upadhāritākāranidassanāvadhāraṇassa paccāmasanavasena evanti ca sasantatipariyāpanne khandhe upādāya meti ca vattabbattāti attho. Rūpavedanādibhedehi dhamme upādāya nissāya kāraṇaṃ katvā paññatti upādāpaññatti yathā 『『tāni tāni aṅgāni upādāya ratho gehaṃ, te te rūparasādayo upādāya ghaṭo paṭo, candimasūriyaparivattādayo upādāya kālo disā』』tiādi. Paññapetabbaṭṭhena cesā paññatti nāma, na paññāpanaṭṭhena. Yā pana tassa atthassa paññāpanā, ayaṃ avijjamānapaññattiyeva. Diṭṭhādīniupanidhāyavattabbatoti diṭṭhamutaviññāte upanidhāya upatthambhaṃ katvā apekkhitvā vattabbattā. Diṭṭhādisabhāvavirahite saddāyatane vattamānopi hi sutavohāro 『『dutiyaṃ tatiya』』ntiādiko viya paṭhamādīni diṭṭhamutaviññāte apekkhitvā pavatto 『『upanidhāpaññatī』』ti vuccate. Sā panesā anekavidhā tadaññapekkhūpanidhā hatthagatūpanidhā sampayuttūpanidhāsamāropitūpanidhā avidūragatūpanidhā paṭibhāgūpanidhā tabbahulūpanidhātabbisiṭṭhūpanidhā』』tiādinā. Tāsu ayaṃ 『『dutiyaṃ tatiya』』ntiādikā viya paṭhamādīnaṃ diṭṭhādīnaṃ aññamaññamapekkhitvā vuttattā tadaññapekkhūpanidhāpaññatti nāma.

我來翻譯這段巴利文： 如是依註疏方法抉擇假立自性后,現在依離註疏方法也于所說六種假立差別中抉擇"如是"等假立自性而說"如是"等。因為依假立等為結集者阿阇黎所說離古註疏。詳細應取自阿毗達磨註疏。"彼彼"即彼彼法類,義為因依進入耳路諸法而依重攝彼等所觀察行相顯示決定故應說"如是",及依攝自相續蘊應說"我"。依色受等差別諸法、依止、作為因的假立為依假立,如"依彼彼支分假立車、屋,依彼彼色味等假立瓶、布,依月日轉等假立時間、方向"等。此依應假立義名為假立,非依假立義。但彼義的假立,此唯無所有假立。"依見等應說"即依見聞覺知作支援、觀待應說。因即使轉起于離見等自性聲處的聞言說,如"第二、第三"等依見聞覺知觀待轉起說為"比較假立"。而彼多種:"依待他比較、依現成比較、依相應比較、依置立比較、依近至比較、依似相比較、依多性比較、依勝性比較"等。于彼等此名為依待他比較假立,因如"第二、第三"等依見等初等相互觀待而說。

Evaṃ paññattiyāpi atthādhigamanīyatāsaṅkhātaṃ dassetabbatthaṃ dassetvā idāni saddasāmatthiyena dīpetabbamatthaṃ niddhāretvā dīpento 『『ettha cā』』tiādimāha. Etthāti etasmiṃ vacanattaye. Ca-saddo upanyāso atthantaraṃ ārabhitukāmena yojitattā. 『『Suta』』nti vutte asutaṃ na hotīti pakāsitoyamattho, tasmā tathā suta-saddena pakāsitā attanā paṭividdhasuttassa pakāravisesā 『『eva』』nti therena paccāmaṭṭhāti tena evaṃ-saddena asammoho dīpito nāma, tenāha 『『evanti vacanena asammohaṃ dīpetī』』ti. Asammohanti ca yathāsute sutte asammohaṃ. Tadeva yuttiyā, byatirekena ca samatthehi 『『na hī』』tiādinā vakkhamānañca suttaṃ nānappakāraṃ duppaṭividdhañca. Evaṃ nānappakāre duppaṭividdhe sutte kathaṃ sammūḷho nānappakārapaṭivedhasamattho bhavissati. Imāya yuttiyā, iminā ca byatirekena therassa tattha asammūḷhabhāvasaṅkhāto dīpetabbo attho viññāyatīti vuttaṃ hoti. Evamīdisesu yathārahaṃ. Bhagavato sammukhā sutākārassa yāthāvato upari therena dassiyamānattā 『『suttassa asammosaṃ dīpetī』』ti vuttaṃ. Kālantarenāti sutakālato aparena kālena. Yassa…pe… paṭijānāti, therassa pana suvaṇṇabhājane pakkhittasīhavasā viya anassamānaṃ asammuṭṭhaṃ tiṭṭhati, tasmā so evaṃ paṭijānātīti vuttaṃ hoti. Evaṃ dīpitena pana atthena kiṃ pakāsitanti āha 『『iccassā』』tiādi. Tattha iccassāti iti assa, tasmā asammohassa, asammosassa ca dīpitattā assa therassapaññāsiddhītiādinā sambandho. Asammohenāti sammohābhāvena. Paññāvajjitasamādhiādidhammajātena taṃsampayuttāya paññāya siddhi sahajātādisattiyā sijjhanato. Sammohapaṭipakkhena vā paññāsaṅkhātena dhammajātena. Savanakālasambhūtāya hi paññāya taduttarikālapaññāsiddhi upanissayādikoṭiyā sijjhanato. Itaratthāpi yathārahaṃ nayo netabbo.

我來翻譯這段巴利文： 如是顯示以假立也應顯示名為義得性后,現在抉擇依聲能力應顯明義而顯明說"此中"等。"此中"即於此語三組。因"且"聲為欲始他義者所結合故。因說"聞"顯明此義為"非不聞",故如是由聞聲所顯明自己通達經的種種行相為長老以"如是"所觸及,故以彼如是聲名為顯明無癡,故說"以如是語顯明無癡"。"無癡"即于如所聞經無癡。彼以正理及相違將說以"因非"等。且經是種種難通達。如是于種種難通達經如何迷惑者將能種種通達。由此正理及此相違了知長老於彼名為無迷惑性應顯明義故說。如是于如是等隨應。因世尊面前聞行相如實將由長老上顯示故說"顯明經無忘"。"異時"即聞時後時。隨...等...許諾,但長老如置獅子脂于金器中不流失無忘而住,故說彼如是許諾。問以如是所顯明義顯示何?說"如是彼"等。其中"如是彼"即如是彼,因顯明彼無癡、無忘故彼長老智成就等為關係。"以無癡"即以無迷惑。因由離智定等法類與彼相應智以俱生等力成就。或由迷惑對治名為智的法類。因由聞時生起智得后時智成就以近依等邊成就故。于其他處也隨應導正理。

Evaṃ pakāsitena pana atthena kiṃ vibhāvitanti āha 『『tatthā』』tiādi. Tatthāti tesu dubbidhesu dhammesu. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro, yathāsutadhāraṇameva tattha karaṇīyaṃ, tasmā tattha satiyā byāpāro adhiko, paññā pana guṇībhūtāti vuttaṃ 『『paññāpubbaṅgamāyā』』tiādi. Paññāya pubbaṅgamā paññāpubbaṅgamāti hi nibbacanaṃ, pubbaṅgamatā cettha padhānabhāvo 『『manopubbaṅgamā dhammā』』tiādīsu (dha. pa. 1) viya. Apica yathā cakkhuviññāṇādīsu āvajjanādayo pubbaṅgamā samānāpi tadārammaṇassa avijānanato appadhānabhūtā, evaṃ pubbaṅgamāyapi appadhānatte sati paññāpubbaṅgamā etissāti nibbacanampi yujjati. Pubbaṅgamatā cettha purecāribhāvo. Iti sahajātapubbaṅgamo purejātapubbaṅgamoti duvidhopi pubbaṅgamo idha sambhavati, yathā cettha, evaṃ sati 『『pubbaṅgamāyā』』ti etthāpi yathāsambhavamesa nayo veditabbo. Evaṃ vibhāvitena samatthatāvacanena kimanubhāvitanti āha 『『tadubhayasamatthatāyogenā』』tiādi. Tattha atthabyañjanasampannassāti atthabyañjanena paripuṇṇassa, saṅkāsanādīhi vā chahi atthapadehi, akkharādīhi ca chahi byañjanapadehi samannāgatassa, atthabyañjanasaṅkhātena vā rasena sādurasassa. Pariyattidhammoyeva navalokuttararatanasannidhānato sattavidhassa, dasavidhassa vā ratanassa sannidhāno koso viyāti dhammakoso, tathā dhammabhaṇḍāgāro, tattha niyuttoti dhammabhaṇḍāgāriko. Atha vā nānārājabhaṇḍarakkhako bhaṇḍāgāriko viyāti bhaṇḍāgāriko, dhammassa anurakkhako bhaṇḍāgārikoti tameva sadisatākāraṇadassanena visesetvā 『『dhammabhaṇḍāgāriko』』ti vutto. Yathāha –

『『Bahussuto dhammadharo, sabbapāṭhī ca sāsane;

Ānando nāma nāmena, dhammārakkho tavaṃ mune』』ti. (apa.

我來幫您直譯這段巴利文: 如此闡明的道理要表達什麼呢？因此說"在其中"等等。在其中，即在那兩種法中。文字的所要通達的形式並不深奧，只要如聽聞般保持即可，因此在此記憶的作用較多，而慧則為輔助性質，故說"以慧為先導"等等。以慧為先導即是"慧先導"的詞源解釋，此處的先導性即是主導性，如"諸法意先導"等處一樣。 又如眼識等中雖有轉向等為先導，但因不能了知其所緣而為非主要，如是雖為先導卻為非主要，故"此為慧先導"的詞源解釋也適合。此處先導性即是先行性。如是俱生先導和前生先導兩種先導在此都可能，如此處這樣，如是在"為先導"中也應隨情況而知此理。 如此闡明的能力之語要表明什麼呢？因此說"由於二者俱備能力"等。其中"具足義文"即義文圓滿，或具備詮釋等六種義項及字母等六種文項，或以義文所說的味道而有美味。法藏，即如寶藏，因有九出世間法寶的存在，猶如七寶或十寶的寶藏；如是也稱為法庫，任職其中即為法庫官。或如守護各種王室財物的庫官，是為庫官，守護正法的庫官，以顯示相似性質而特稱為"法庫官"。如說： "多聞持法者，一切教典通； 阿難為其名，牟尼汝法護。"

1.542);

Aññathāpi dīpetabbamatthaṃ dīpeti 『『aparo nayo』』tiādinā, evaṃ saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattā tabbisayehi tehi atthehi yoniso manasikārassa dīpanaṃ yuttanti vuttaṃ 『『yoni…pe… dīpetī』』ti. 『『Ayoniso』』tiādinā byatirekena ñāpakahetudassanaṃ. Tattha katthaci hi-saddo dissati, so kāraṇe, kasmāti attho, iminā vacaneneva yoniso manasikaroto nānappakārapaṭivedhasambhavato aggi viya dhūmena kāriyena kāraṇabhūto so viññāyatīti tadanvayampi atthāpattiyā dasseti. Esa nayo sabbattha yathārahaṃ. 『『Brahmajālaṃ āvuso kattha bhāsita』』ntiādi pucchāvasena adhunā pakaraṇappattassa vakkhamānassa suttassa 『『suta』』nti padena vuccamānaṃ bhagavato sammukhā savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ 『『avikkhepaṃ dīpetī』』ti. 『『Vikkhittacittassā』』tiādinā byatirekakāraṇena ñāpakahetuṃ dassetvā tadeva samattheti 『『tathā hī』』tiādinā. Sabbasampattiyāti sabbena atthabyañjanadesakapayojanādinā sampattiyā. Kiṃ iminā pakāsitanti āha 『『yoniso manasikārena cetthā』』tiādi. Etthāti etasmiṃ dhammadvaye. 『『Na hi vikkhittacitto』』tiādinā kāraṇabhūtena avikkhepena, sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhiyā eva samatthanaṃ vuttaṃ, avikkhepena pana sappurisūpanissayassa siddhiyā samatthanaṃ na vuttaṃ. Kasmāti ce? Vikkhittacittānaṃ sappurise payirupāsanābhāvassa atthato siddhattā. Atthavaseneva hi so pākaṭoti na vutto.

Etthāha – yathā yoniso manasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ kāraṇabhūtānaṃ siddhi vuttā tadavinābhāvato, evaṃ avikkhepena phalabhūtena saddhammassavanasappurisūpanissayānaṃ kāraṇabhūtānaṃ siddhi vattabbā siyā assutavato, sappurisūpanissayavirahitassa ca tadabhāvato. Evaṃ santepi 『『na hi vikkhittacitto』』tiādisamatthanavacanena avikkhepena, sappurisūpanissayena ca kāraṇabhūtena saddhammassavanasseva phalabhūtassa siddhi vuttā, kasmā panevaṃ vuttāti? Vuccate – adhippāyantarasambhavato hi tathā siddhi vuttā. Ayaṃ panetthādhippāyo – saddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhirakāraṇattā, avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇaṃ ajjhattikakāraṇattā, tasmā ekantakāraṇe honte kimatthiyā anekantakāraṇaṃ pati phalabhāvaparikappanāti tathāyevetassa siddhi vuttāti. Ettha ca paṭhamaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa, dutiyaṃ kāraṇena phalassa siddhidassanaṃ ekantavassinā viya meghavuṭṭhānena vuṭṭhipavattiyā.

我來為您直譯這段巴利文： 另外也以"另一方法"等來闡明應當闡述的意義，如是以聲音所說的形相、顯示、限定等義，由於是不顛倒正法的對象，故說"以如理...等...闡明"，表明以這些義為對象的如理作意是適當的。以"非如理"等通過對比來顯示能知的因。其中有些地方出現"hi"(因為)字，表示原因，意為"為什麼"，僅由此語，因為如理作意者能通達種種行相，所以如煙顯示火一樣，由果而知彼為因，也以推理而顯示其關聯性。這是各處相應的規則。 "朋友，梵網在何處宣說"等，通過問句，對現在場合所要說的經，由"所聞"這個詞所說的面對世尊的聽聞，若無專注則不可能，故說"顯示不散亂"。以"心散亂者"等通過對比因來顯示能知之因，然後以"確實"等來證成這點。"一切圓滿"即以一切義文、說者、目的等的圓滿。這表明什麼呢？因此說"此中以如理作意"等。"此中"即在這兩種法中。以"因為心散亂者"等，是以不散亂和親近善士為因，來證成聽聞正法這一果的成就，但沒有說明以不散亂來證成親近善士的成就。為什麼呢？因為心散亂者不親近善士這點從意義上已經成立。因為這點從意義上已經明顯，所以沒有說明。 這裡有一個問題：如同以如理作意為果來說明自我正確安立和宿世福德這些因的成就，因為它們是不相離的；同樣地，也應該說明以不散亂為果來成就聽聞正法和親近善士這些因，因為未聞法者和未親近善士者是沒有不散亂的。即便如此，通過"因為心散亂者"等證成之語，卻說明以不散亂和親近善士為因來成就聽聞正法這一果，為什麼這樣說呢？回答說：因為可能有其他意趣所以這樣說明成就。這裡的意趣是：聽聞正法和親近善士不是不散亂的決定因，因為是外在因；但不散亂如同親近善士，是聽聞正法的決定因，因為是內在因，所以當有決定因時，何必假設對非決定因的果性呢？因此只這樣說明它的成就。這裡，第一是以果顯示因的成就，如河水氾濫顯示上游有雨；第二是以因顯示果的成就，如必定下雨的云興起顯示將有雨降。

『『Aparo nayo』』tiādinā aññathāpi dīpetabbatthamāha, yasmā na hotīti sambandho. Evanti…pe… nānākāraniddesoti heṭṭhā vuttaṃ, so ca ākāroti sotadvārānusāraviññāṇavīthisaṅkhātassa cittasantānassa nānākārena ārammaṇe pavattiyā nānatthabyañjanaggahaṇasaṅkhāto so bhagavato vacanassa atthabyañjanappabhedaparicchedavasena sakalasāsanasampattiogāhanākāro. Evaṃ bhaddakoti niravasesaparahitapāripūribhāvakāraṇattā evaṃ yathāvuttena nānatthabyañjanaggahaṇena sundaro seṭṭho, samāsapadaṃ vā etaṃ evaṃ īdiso bhaddo yassāti katvā. Na paṇihito appaṇihito, sammā appaṇi hito attā yassāti tathā, tassa. Pacchimacakkadvayasampattinti attasammāpaṇidhipubbekatapuññatāsaṅkhātaguṇadvayasampattiṃ. Guṇasseva hi aparāparavuttiyā pavattanaṭṭhena cakkabhāvo. Caranti vā etena sattā sampattibhavaṃ, sampattibhavesūti vā cakkaṃ. Yaṃ sandhāya vuttaṃ 『『cattārimāni bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī』』tiādi (a. ni. 4.31) pacchimabhāvo cettha desanākkamavaseneva. Purimacakkadvayasampattinti patirūpadesavāsasappurisūpanissayasaṅkhātaguṇadvayasampattiṃ. Sesaṃ vuttanayameva. Tasmāti purimakāraṇaṃ purimassevāti idha kāraṇamāha 『『na hī』』tiādinā.

Tena kiṃ pakāsitanti āha 『『iccassā』』tiādi. Iti imāya catucakkasampattiyā kāraṇabhūtāya. Assa therassa. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa atthibhāvena siddhiyā . Āsayasuddhīti vipassanāñāṇasaṅkhātāya anulomikakhantiyā, kammassakatāñāṇa-maggañāṇasaṅkhātassa yathābhūtañāṇassa cāti duvidhassāpi āsayassa asuddhihetubhūtānaṃ kilesānaṃ dūrībhāvena suddhi. Tadeva hi dvayaṃ vivaṭṭanissitānaṃ suddhasattānaṃ āsayo. Sammāpaṇihitatto hi pubbe ca katapuñño suddhāsayo hoti. Tathā hi vuttaṃ 『『sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare』』ti, (dha. pa. 43) 『『katapuññosi tvaṃ ānanda, padhānamanuyuñja khippaṃ hohisi anāsavo』』ti (dī. ni.

我來幫您直譯這段巴利文： 以"另一方法"等也說明應當以其他方式闡明的意義，因為不會有，這是關聯。"如是...等...種種形相之說明"是前面所說的，那形相即是以耳門隨順識路所稱的心相續，以種種形相趣向所緣，稱為把握種種義文，那是世尊言語通過區分義文差別而趣入整個教法圓滿的形相。"如是賢善"即因為是無餘利他圓滿的原因，所以如前所說通過把握種種義文而美好殊勝，或是複合詞，意為"有如是這樣賢善的"。未安立即是不安立，正確地不安立自我者為如是，即他的。"后二輪圓滿"即自我正確安立和宿世福德這兩種功德的圓滿。因為以功德的一個接一個運轉的意義而成為輪。或眾生以此而行於圓滿之有，或在圓滿諸有中為輪。關於這點所說："諸比丘，這四輪，具足此四輪的天人得以運轉"等。此處后位只是依說法次第而已。"前二輪圓滿"即住適宜處所和親近善士這兩種功德的圓滿。其餘如前所說。"因此"即說明此處的因是前因屬於前者，以"因為不"等來說明。 這表明什麼呢？因此說"如是他的"等。如是以此作為因的四輪圓滿。"他"即這位長老。"后二輪成就"即由后二輪的存在而成就。"意樂清凈"即觀智所稱的順忍，和業自性智、道智所稱的如實智，這兩種意樂由斷除不凈因的煩惱而清凈。因為這兩種確實是依止出離的清凈有情的意樂。因為正確安立自我且宿世有福德者即是清凈意樂者。如是說："正確安立的心，會使他更優勝"，"阿難，你是作福者，精進修習，不久將成無漏"。

2.207) ca. Keci pana 『『kattukamyatāchando āsayo』』ti vadanti, tadayuttameva 『『tāya ca āsayasuddhiyā adhigamabyattisiddhī』』ti vacanena virodhato. Evampi maggañāṇasaṅkhātassa āsayassa suddhi na yuttā tāya adhigamabyattisiddhiyā avattabbatoti? No na yutto purimassa maggassa, pacchimānaṃ maggānaṃ, phalānañca kāraṇabhāvato. Payogasuddhīti yonisomanasikārapubbaṅgamassa dhammassavanapayogassa visadabhāvena suddhi, sabbassa vā kāyavacīpayogassa niddosabhāvena suddhi. Patirūpadesavāsī, hi sappurisasevī ca yathāvuttavisuddhapayogo hoti. Tathāvisuddhena yonisomanasikārapubbaṅgamena dhammassavanapayogena, vippaṭisārābhāvāvahena ca kāyavacīpayogena avikkhittacitto pariyattiyaṃ visārado hoti, tathābhūto ca thero, tena viññāyati purimacakkadvayasiddhiyā therassa payogasuddhi siddhāvāti. Tena kiṃ vibhāvitanti āha 『『tāya cā』』tiādi. Adhigamabyattisiddhīti paṭivedhasaṅkhāte adhigame chekabhāvasiddhi. Adhigametabbato hi paṭivijjhitabbato paṭivedho 『『adhigamo』』ti aṭṭhakathāsu vutto, āgamoti ca pariyatti āgacchanti attatthaparatthādayo etena, ābhuso vā gamitabbo ñātabboti katvā.

Tena kimanubhāvitanti āha 『『itī』』tiādi. Itīti evaṃ vuttanayena, tasmā siddhattāti vā kāraṇaniddeso. Vacananti nidānavacanaṃ lokato, dhammato ca siddhāya upamāya tamatthaṃ ñāpetuṃ 『『aruṇuggaṃ viyā』』tiādimāha. 『『Upamāya midhekacce, atthaṃ jānanti paṇḍitā』』ti (jā. 2.19.24) hi vuttaṃ. Aruṇoti sūriyassa udayato pubbabhāge uṭṭhitaraṃsi, tassa uggaṃ uggamanaṃ udayato udayantassa udayāvāsamuggacchato sūriyassa pubbaṅgamaṃ purecaraṃ bhavituṃ arahati viyāti sambandho. Idaṃ vuttaṃ hoti – āgamādhigamabyattiyā īdisassa therassa vuttanidānavacanaṃ bhagavato vacanassa pubbaṅgamaṃ bhavitumarahati, nidānabhāvaṃ gataṃ hotīti idamatthajātaṃ anubhāvitanti.

Idāni aparampi pubbe vuttassa asammohāsammosasaṅkhātassa dīpetabbassatthassa dīpakehi evaṃ-sadda suta-saddehi pakāsetabbamatthaṃ pakāsento 『『aparo nayo』』tiādimāha. Tattha hi 『『nānappakārapaṭivedhadīpakena , sotabbappabhedapaṭivedhadīpakenā』』ti ca iminā tehi saddehi pubbe dīpitaṃ asammohāsammosasaṅkhātaṃ dīpetabbatthamāha asammohena nānappakārapaṭivedhassa, asammosena ca sotabbappabhedapaṭivedhassa sijjhanato. 『『Attano』』tiādīhi pana pakāsetabbatthaṃ. Tena vuttaṃ ācariyadhammapālattherena 『『nānappakārapaṭivedhadīpakenātiādinā evaṃ-sadda suta-saddānaṃ therassa atthabyañjanesu asammohāsammosadīpanato catupaṭisambhidāvasena atthayojanaṃ dassetī』』ti (dī. ni. ṭī.

我來為您直譯這段巴利文： 有些人說"欲行之慾是意樂"，這是不適當的，因為與"由此意樂清凈而成就現證之善巧"這句話相違。那麼這樣的話，稱為道智的意樂的清凈也不適當，因為不能說由此而成就現證之善巧？不，這是適當的，因為前道是后諸道和諸果的原因。"加行清凈"即以如理作意為先導的聞法加行通過明晰而清凈，或一切身語加行通過無過失而清凈。因為住適宜處所者和親近善士者有如上所說清凈的加行。由如是清凈的以如理作意為先導的聞法加行，以及能帶來無追悔的身語加行，成為心不散亂而於教法善巧者，長老也是如此，由此可知由前二輪成就而成就長老的加行清凈。這表明什麼呢？因此說"由此等"。"現證善巧成就"即在稱為通達的現證中成就熟練。因為從應當現證、應當通達的意義上，註釋書中說通達為"現證"，"傳承"即教法，因為藉此而來自利利他等，或應當極度前進、應當了知。 這暗示什麼呢？因此說"如是"等。"如是"即依所說方法，或說因為已成就的原因說明。"語"即因緣語，爲了以世間和法的成就譬喻來使知彼義，故說"如晨光"等。因為說："此中某些智者，以譬喻知義"。"晨光"即太陽升起前分生起的光芒，它的升起似乎適合成為升起、正在升起、升起處所升起的太陽的先導、前行者，這是關聯。這是所說的：像這樣的長老的傳承現證善巧所說的因緣語適合成為世尊語的先導，成為因緣性，這樣的義理被暗示。 現在爲了顯示另一個前面所說的稱為不迷不忘的應當闡明的義，以"如是"音和"聞"音為能顯示者來顯示應當顯示的義，故說"另一方法"等。其中以"顯示種種行相通達，顯示應聞諸差別通達"，以此說明由這些音前面所顯示的稱為不迷不忘的應當闡明的義，因為由不迷成就種種行相通達，由不忘成就應聞諸差別通達。而以"自己的"等來說明應當顯示的義。因此阿阇黎法護長老說："以'顯示種種行相通達'等來顯示依四無礙解而顯示'如是'音和'聞'音對長老在義文上的不迷不忘的義理配合"。

1.1). Hetugabbhañcetaṃ padadvayaṃ, nānappakārapaṭivedhasaṅkhātassa, sotabbappabheda-paṭivedhasaṅkhātassa ca dīpetabbatthassa dīpakattāti vuttaṃ hoti. Santassa vijjamānassa bhāvo sabbhāvo, atthapaṭibhānapaṭisambhidāhi sampattiyā sabbhāvo tathā. 『『Sambhava』』ntipi pāṭho, sambhavanaṃ sambhavo, atthapaṭibhānapaṭisambhidāsampattīnaṃ sambhavo tathā. Evaṃ itaratthāpi. 『『Sotabbappabhedapaṭivedhadīpakenā』』ti etena pana ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva vuttepi sotabbadhammavisesaṃ āmasatīti dasseti. Ettha ca sotabbadhammasaṅkhātāya pāḷiyā nidassetabbānaṃ bhāsitatthapayojanatthānaṃ, tīsu ca ñāṇesu pavattañāṇassa nānappakārabhāvato tabbhāvapaṭivedhadīpakena evaṃ-saddena atthapaṭibhānapaṭisambhidāsampattisabbhāvadīpanaṃ yuttaṃ, sotabbadhammassa pana atthādhigamahetuto, taṃvasena ca tadavasesahetuppabhedassa gahitattā, niruttibhāvato ca sotabbappabhedadīpakena suta-saddena dhammaniruttipaṭisambhidāsampattisabbhāvadīpanaṃ yuttanti veditabbaṃ. Tadevatthañhi ñāpetuṃ 『『asammohadīpakena, asammosadīpakenā』』ti ca avatvā tathā vuttanti.

Evaṃ asammohāsammosasaṅkhātassa dīpetabbassatthassa dīpakehi evaṃ-sadda suta-saddehi pakāsetabbamatthaṃ pakāsetvā idāni yonisomanasikārāvikkhepasaṅkhātassa dīpetabbassatthassa dīpakehipi tehi pakāsetabbamatthaṃ pakāsento 『『evanti cā』』tiādimāha. Tattha hi 『『evanti…pe… bhāsamāno, sutanti idaṃ…pe… bhāsamāno』』ti ca iminā tehi saddehi pubbe dīpitaṃ yonisomanasikārāvikkhepasaṅkhātaṃ dīpetabbatthamāha, 『『ete mayā』』tiādīhi pana pakāsetabbatthaṃ savanayogadīpakanti ca avikkhepavasena savanayogassa sijjhanato tadeva sandhāyāha . Tathā hi ācariyadhammapālattherena vuttaṃ 『『savanadhāraṇavacīparicariyā pariyattidhammānaṃ visesena sotāvadhāraṇapaṭibaddhāti te avikkhepadīpakena sutasaddena yojetvā』』ti (dī. ni. ṭī.

我來為您直譯這段巴利文： 或者由於具足依自己的證悟而生起的稱為法忍耐的無癡和擇法顯示，以及具足如實深信，故於世尊有不動信的意思。因為註釋書中這樣說："于佛的心凈信引導自己的現證智"和"以現證智來到自己之處"。正因如此，"不動信即智"。 這兩個詞是因的蘊含，意為是顯示稱為種種行相通達和稱為應聞差別通達的應顯示義的顯示者。有、存在的狀態為實有，以義和辯才無礙解圓滿的實有如是。也有"生起"的讀法，生起即是產生，義和辯才無礙解圓滿的生起如是。其他處也如是。以"顯示應聞差別通達"這句顯示這個"聞"音因為與"如是"音相近，或因期待后說，雖然一般而說，也涉及應聞法的特殊性。這裡因為應當以稱為應聞法的聖典來顯示所說義和目的義，以及在三智中轉起智的種種行相性，所以以顯示彼性通達的"如是"音來顯示義和辯才無礙解圓滿的實有是適當的；而因為應聞法是義的證得因，依此而攝取其餘因的差別，以及是詞根性，所以以顯示應聞差別的"聞"音來顯示法和詞無礙解圓滿的實有是適當的，應當了知。正是爲了使知這個義理，所以不說"以顯示不迷，以顯示不忘"而如是說。 如是顯示了以"如是"音和"聞"音為顯示稱為不迷不忘的應顯示義的顯示者所應顯示的義之後，現在爲了顯示以顯示稱為如理作意不散亂的應顯示義的顯示者所應顯示的義，故說"如是和"等。其中以"如是...等...說，聞即這...等...說"來說明以這些音前面所顯示的稱為如理作意不散亂的應顯示義，而以"此等被我"等來顯示應顯示義為顯示聞修，因為依不散亂而成就聞修，所以說及這點。如是阿阇黎法護長老說："因為聞持和語言修習對教法特別依賴於聽聞執持，所以以顯示不散亂的聞音來配合"。

1.1). Manodiṭṭhīhi pariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārapaṭibaddhā, tasmā taddīpakavacaneneva ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhāti imamatthaṃ pakāsetīti vuttaṃ 『『evanti ca…pe… dīpetī』』ti tattha dhammāti pariyattidhammā. Manasānupekkhitāti 『『idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakāva ettha anusandhayo』』tiādibhedena manasā anupekkhitā. Diṭṭhiyā suppaṭividdhāti nijjhānakkhantisaṅkhātāya, ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha vuttarūpārūpadhamme 『『iti rūpaṃ, ettakaṃ rūpa』』ntiādinā suṭṭhu vavatthāpetvā paṭividdhā.

Savanadhāraṇavacīparicariyā ca pariyattidhammānaṃ visesena sotāvadhāraṇapaṭibaddhā, tasmā taddīpakavacaneneva bahū mayā dhammā sutā dhātā vacasā paricitāti imamatthaṃ pakāsetīti vuttaṃ 『『sutanti idaṃ…pe… dīpetī』』ti. Tattha sutāti sotadvārānusārena viññātā. Dhātāti suvaṇṇabhājane pakkhittasīhavasā viya manasi suppatiṭṭhitabhāvasādhanena upadhāritā. Vacasā paricitāti paguṇatāsampādanena vācāya paricitā sajjhāyitā. Idāni pakāsetabbatthadvayadīpakena yathāvuttasaddadvayena vibhāvetabbamatthaṃ vibhāvento 『『tadubhayenapī』』tiādimāha. Tattha tadubhayenāti purimanaye, pacchimanaye ca yathāvuttassa pakāsetabbassatthassa pakāsakena tena dubbidhena saddena. Atthabyañjanapāripūriṃ dīpentoti ādarajananassa kāraṇavacanaṃ. Tadeva kāraṇaṃ byatirekena vivarati, yuttiyā vā daḷhaṃ karoti 『『atthabyañjanaparipuṇṇañhī』』tiādinā. Asuṇantoti cettha lakkhaṇe, hetumhi vā anta-saddo. Mahatā hitāti mahantato hitasmā. Paribāhiroti sabbato bhāgena bāhiro.

我來為您直譯這段巴利文： 因為教法以意和見的觀察善通達特別依于作意，所以以顯示彼的言說來顯示"此等諸法被我以意觀察，以見善通達"這個義理，故說"如是和...等...顯示"。其中"諸法"即教法。"以意觀察"即以"此處說戒，此處說定，此處說慧，此處只有這些聯繫"等差別而以意觀察。"以見善通達"即以稱為忍耐思擇或稱為知遍知的見，對其中所說的色非色諸法以"如是為色，如是量為色"等而善確定通達。 聞持和語言修習對教法特別依于聽聞執持，所以以顯示彼的言說來顯示"多諸法被我聞、持、以語熟習"這個義理，故說"聞即這...等...顯示"。其中"聞"即隨順於耳門而了知。"持"即如同裝在金器中的獅子脂一樣，以善住立於意的成就而執持。"以語熟習"即以熟練的成就而以語熟習、誦習。現在爲了顯明以顯示二種應顯示義的如上所說二音所應顯明的義，故說"以彼二者"等。其中"以彼二者"即以前說方式和后說方式中如上所說的顯示應顯示義的那兩種音。"顯示義文圓滿"是生起恭敬的因說。正是那個因由對比而開顯，或以理趣而堅固"因為義文圓滿"等。此中"不聞"的"聞"音是表特相或表原因。"大利"即從大而來的利益。"外者"即一切方面都在外。<.Assistant>

Etena pana vibhāvetabbatthadīpakena saddadvayena anubhāvetabbatthamanubhāvento 『『evaṃ me sutanti iminā』』tiādimāha. Pubbe visuṃ visuṃ atthe yojitāyeva ete saddā idha ekassevānubhāvatthassa anubhāvakabhāvena gahitāti ñāpetuṃ 『『sakalenā』』ti vuttaṃ. Kāmañca me-saddo imasmiṃ ṭhāne pubbena yojito, tadapekkhānaṃ pana evaṃ-sadda suta-saddānaṃ sahacaraṇato, avinābhāvato ca tathā vuttanti daṭṭhabbaṃ. Tathāgatappaveditanti tathāgatena pakārato viditaṃ, bhāsitaṃ vā. Attano adahantoti attani 『『mameda』』nti aṭṭhapento. Bhummatthe cetaṃ sāmivacanaṃ. Asappurisabhūminti asappurisavisayaṃ, so ca atthato apakataññutāsaṅkhātā 『『idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī』』ti (pārā. 195) evaṃ mahācoradīpakena bhagavatā vuttā anariyavohārāvatthā, tathā cāha 『『tathāgata…pe… adahanto』』ti. Hutvāti cettha seso. Tathā sāvakattaṃ paṭijānantoti sappurisabhūmiokkamanasarūpakathanaṃ. Nanu ca ānandattherassa 『『mametaṃ vacana』』nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmisamatikkamādivacanaṃ niratthakaṃ siyāti? Nayidamevaṃ 『『evaṃ me suta』』nti vadantena ayampi attho anubhāvitoti atthasseva dassanato. Tena hi anubhāvetabbamatthaṃyeva tathā dasseti, na pana ānandattherassa adhimānassa, mahākassapattherādīnañca tadāsaṅkāya sambhavanti niṭṭhamettha gantabbaṃ. Keci pana 『『devatānaṃ parivitakkāpekkhaṃ tathāvacanaṃ, tasmā edisī codanā anavakāsā』』ti vadanti. Tasmiṃ kira samaye ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi 『『bhagavā ca parinibbuto, ayañcāyasmā ānando desanākusalo, idāni dhammaṃ deseti, sakyakulappasuto tathāgatassa bhātā, cūḷapituputto ca, kiṃ nu kho so sayaṃ sacchikataṃ dhammaṃ deseti, udāhu bhagavatoyeva vacanaṃ yathāsuta』』nti, tesameva cetoparivitakkamaññāya tadabhipariharaṇatthaṃ asappurisabhūmisamatikkamanādiattho anubhāvitoti. Sāyeva yathāvuttā anariyavohārāvatthā asaddhammo, tadavatthānokkamanasaṅkhātā ca sāvakattapaṭijānanā saddhammo. Evaṃ sati pariyāyantarena purimatthameva dassetīti gahetabbaṃ. Apica kuhanalapanādivasena pavatto akusalarāsi asaddhammo, tabbirahitabhāvo ca saddhammo.『『Kevala』』ntiādināpi vuttassevatthassa pariyāyantarena dassanaṃ, yathāvuttāya anariyavohārāvatthāya parimoceti. Sāvakattaṃ paṭijānanena satthāraṃ apadisatīti attho. Apica satthukappādikiriyato attānaṃ parimoceti takkiriyāsaṅkāya sambhavato. 『『Satthu bhagavatoyeva vacanaṃ mayāsuta』』nti satthāraṃ apadisatīti atthantaramanubhāvanaṃ hoti. 『『Jinavacana』』ntiādipi pariyāyantaradassanaṃ, atthantaramanubhāvanameva vā. Appetīti nidasseti. Diṭṭhadhammikasamparāyikaparamatthesu yathārahaṃ satte netīti netti, dhammoyeva netti tathā. Vuttanayena cettha ubhayathā adhippāyo veditabbo.

我來為您直譯這段巴利文： 爲了暗示以此二音為顯明應顯明義的顯示者所應暗示的義，故說"以'如是我聞'這個"等。爲了使知前面分別配合義的這些音在此被取為只是一個暗示義的暗示者，故說"以整個"。雖然"我"音在此處與前面配合，但應當見到由於期待彼的"如是"音和"聞"音的相隨和不相離而如是說。"如來所說"即如來以種種方式所知或所說。"不歸於自己"即不安立於自己"這是我的"。這是處所義的屬格語。"非善士地"即非善士境界，那實際上就是稱為不知恩的"此處某惡比丘學習如來所說的法律后歸於自己"，如是由世尊以大盜賊譬喻所說的非聖言說處，如是說"如來...等...不歸於自己"。此中有"成為"的省略。"如是自稱為聲聞"是說明趣入善士地的自性。 難道不是由於具壽阿難沒有"這是我語"的增上慢，大迦葉等長老也沒有那樣的懷疑，所以超越非善士地等之語成為無義嗎？不是這樣，因為只是顯示"說'如是我聞'者也暗示這個義"這個義。因為以彼只是如是顯示應當暗示的義，而不是阿難長老的增上慢和大迦葉等長老的那樣懷疑的可能，應當在此達到這個結論。有些人說："如是說是考慮到諸天的尋思，所以這樣的責難是無機會的"。據說在那時某些諸天生起這樣的心尋思："世尊已般涅槃，這位具壽阿難善巧說法，現在說法，是釋迦族所生如來的弟弟，也是叔父之子，他是說自己所證的法，還是隻是如所聞的世尊之語？"，正是了知他們的心尋思，爲了避免那個，暗示了超越非善士地等義。那如上所說的非聖言說處即是非正法，而稱為不趣入那處的自稱為聲聞即是正法。如是則應當理解通過另一方式顯示前義。又，依虛偽、諂誑等而轉起的不善蘊為非正法，離彼性為正法。 以"唯"等也是通過另一方式顯示已說的義，以如上所說的非聖言說處而解脫。以自稱為聲聞而歸於導師的意思。又，解脫于等同導師等的行為，因為有彼行為的懷疑可能。"導師世尊的語我所聞"而歸於導師，成為暗示另一義。"勝者語"等也是另一方式的顯示，或只是暗示另一義。"到達"即顯示。因為在現法、來世、究竟義中如其所應引導眾生，所以為引導，法即是引導如是。此中應當了知如說的方式兩種意趣。

Aparampi anubhāvetabbamatthamanubhāveti 『『apicā』』tiādinā. Tattha uppāditabhāvatanti desanāvasena pavattitabhāvaṃ. Purimavacanaṃ vivarantoti bhagavatā desitavasena purimataraṃ saṃvijjamānaṃ bhagavatā vacanameva uttāniṃ karonto, idaṃ vacananti sambandho. Catūhi vesārajjañāṇehi visāradassa, visāradahetubhūtacatuvesārajjañāṇasampannassa vā. Dasañāṇabaladharassa. Sammāsambuddhabhāvasaṅkhāte uttamaṭṭhāne ṭhitassa, usabhassa idanti vā atthena āsabhasaṅkhāte akampanasabhāvabhūte ṭhāne ṭhitassa. 『『Evameva kho bhikkhave, yadā tathāgato loke uppajjati…pe… so dhammaṃ desetī』』tiādinā (a. ni. 4.33) sīhopamasuttādīsu āgatena anekanayena sīhanādanadino. Sabbasattesu, sabbasattānaṃ vā uttamassa. Na cettha niddhāraṇalakkhaṇābhāvato niddhāraṇavasena samāso. Sabbattha hi sakkataganthesu, sāsanaganthesu ca evameva vuttaṃ. Dhammena sattānamissarassa. Dhammasseva issarassa taduppādanavasenātipi vadanti. Sesapadadvayaṃ tassevatthassa pariyāyantaradīpanaṃ. Dhammena lokassa padīpamiva bhūtassa, taduppādakabhāvena vā dhammasaṅkhātapadīpasampannassa. 『『Dhammakāyoti bhikkhave, tathāgatassetaṃ adhivacana』』nti (dī. ni. 3.118) hi vuttaṃ. Dhammena lokapaṭisaraṇabhūtassa, dhammasaṅkhātena vā paṭisaraṇena sampannassa. 『『Yaṃnūnāhaṃ…pe… tameva dhammaṃ sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyya』』nti (a. ni. 4.21; saṃ. ni. 1.173) hi vuttaṃ. Saddhindriyādisaddhammasaṅkhātassa varacakkassa pavattino, saddhammānametassa vā āṇācakkavarassa pavattino sammāsambuddhassa tassa bhagavato idaṃ vacanaṃ sammukhāva mayā paṭiggahitanti yojetabbaṃ. Byañjaneti padasamudāyabhūte vākye. Kaṅkhā vā vimati vāti ettha daḷhataraṃ niviṭṭhā vicikicchā kaṅkhā. Nātisaṃsappanaṃ matibhedamattaṃ vimati. Sammukhā paṭiggahitamidaṃ mayāti tathā akattabbabhāvakāraṇavacanaṃ. Attanāuppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivarantoti pana assaddhiyavināsanassa, saddhāsampadamuppādanassa ca kāraṇavacanaṃ. 『『Teneta』』ntiādinā yathāvuttamevatthaṃ udānavasena dasseti.

『『Evaṃ me suta』』nti evaṃ vadanto gotamagottassa sammāsambuddhassa sāvako, gotamagottasambandho vā sāvako āyasmā ānando bhagavatā bhāsitabhāvassa, sammukhā paṭiggahitabhāvassa ca sūcanato, tathāsūcaneneva ca khalitadunniruttādigahaṇadosābhāvassa sijjhanato sāsane assaddhaṃ vināsayati, saddhaṃ vaḍḍhetīti attho. Ettha ca pañcamādayo tisso atthayojanā ākārādiatthesu aggahitavisesameva evaṃ-saddaṃ gahetvā dassitā, tato parā tisso ākāratthameva evaṃ-saddaṃ gahetvā vibhāvitā, pacchimā pana tisso yathākkamaṃ ākāratthaṃ, nidassanatthaṃ, avadhāraṇatthañca evaṃ-saddaṃ gahetvā yojitāti daṭṭhabbaṃ. Honti cettha –

『『Dassanaṃ dīpanañcāpi, pakāsanaṃ vibhāvanaṃ;

Anubhāvanamiccattho, kiriyāyogena pañcadhā.

Dassito paramparāya, siddho nekatthavuttiyā;

Evaṃ me sutamiccettha, padattaye nayaññunā』』ti.

Eka-saddo pana aññaseṭṭhāsahāyasaṅkhyādīsu dissati. Tathā hesa 『『sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī』』tiādīsu (ma. ni. 3.27) aññatthe dissati, 『『cetaso ekodibhāva』』ntiādīsu (dī. ni.

我來為您直譯這段巴利文： 以"又"等暗示另一個應暗示的義。其中"生起狀態"即依說法方式而轉起的狀態。"開顯前語"即顯明世尊所說方式中更前存在的世尊之語，與"此語"相連。具有四無畏智而無畏的，或具足成為無畏因的四無畏智的。具有十智力的。住于稱為正等覺性的最上處的，或以義為牛王的住于稱為牛王的不動自性處的。如"諸比丘，正如當如來出現於世間...等...他說法"等，以在獅子譬喻經等中所來的種種方式作獅子吼的。在一切眾生中，或一切眾生的最上者。此中因為沒有限定相，所以不是依限定方式複合。因為在一切梵語典籍和教典中都如是說。以法為眾生的主。也說是以生起彼而為法的主。其餘二語句是通過另一方式顯示彼義。如法對世間成為燈，或依生起彼而具足稱為法的燈。因為說"諸比丘，法身是如來的這個別名"。如法成為世間歸依，或具足稱為法的歸依。因為說"我應當...等...恭敬、尊重、尊敬、供養、依止彼法而住"。轉動稱為信根等正法的妙輪的，或是這正法之輪的轉動者，應當配合"這是那正等覺世尊之語被我親聞而領受"。"文句"即成為語句集合的句子。"疑惑或猶豫"，此中更堅固安住的疑為疑惑，不太遲疑的智的差別為猶豫。"這是被我親聞領受"是不應如是作的原因說。"不自稱生起狀態而開顯前語"是破除不信、生起信具足的原因說。以"所以這"等依贊嘆方式顯示如上所說的義。 說"如是我聞"者，瞿曇族的正等覺的聲聞，或與瞿曇族有關的聲聞具壽阿難因為暗示是世尊所說性和親聞領受性，以及以如是暗示而成就沒有錯誤、惡語等執取的過失，所以破除對教法的不信，增長信，這是意思。此中第五等三種義配合是取未執取特殊的行相等義的"如是"音而顯示，其後三種是取只是行相義的"如是"音而顯明，最後三種應當見到是依次取行相義、譬喻義、確定義的"如是"音而配合。此中有： "顯示和顯明，以及表示、顯示、 暗示，如是依作用配合五種。 依相續所顯示，依多義轉起而成就， 於此'如是我聞'三語中由知理者"。 而"一"音在不同、最勝、無伴、數等中可見。如是，此在"我與世間是常，唯此為真實，其他為虛妄，如是某些人宣稱"等中可見是不同義，在"心一境性"等中<.Assistant>

1.228; pārā. 11) seṭṭhe, 『『ekovūpakaṭṭho』』tiādīsu (dī. ni. 1.405; dī. ni. 2.215; ma. ni. 1.80; saṃ. ni. 3.63; vibha. 4.445) asahāye, 『『ekova kho bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā』』tiādīsu (a. ni. 8.29) saṅkhyāyaṃ, idhāpi saṅkhyāyamevāti dassento āha 『『ekanti gaṇanaparicchedaniddeso』』ti (itivu. aṭṭha. 1; dī. ni. ṭī.

我來為您直譯這段巴利文： 在"心一境性"等中是最勝義，在"獨一遠離"等中是無伴義，在"諸比丘，唯一時節和機會是為住梵行"等中是數義，此中也只是數義，因此說"'一'是數量限定的指示"。 （註：這段巴利文是接續前文關於"一"字多義用法的討論，列舉了它在不同語境中的含義。）

1.paribbājakakathāvaṇṇanā) ekoyevesa samayo, na dve vā tayo vāti ūnādhikābhāvena gaṇanassa paricchedaniddeso ekanti ayaṃ saddoti attho, tena kassa paricchindananti anuyoge sati 『『samaya』』nti vuttanti dassento āha 『『samayanti paricchinnaniddeso』』ti. Evaṃ paricchedaparicchinnavasena vuttepi 『『ayaṃ nāma samayo』』ti sarūpato aniyamitattā aniyamitavacanamevāti dasseti 『『ekaṃ…pe…. dīpana』』nti iminā.

Idāni samayasaddassa anekatthavuttitaṃ atthuddhāravasena dassetvā idhādhippetamatthaṃ niyamento 『『tatthā』』tiādimāha. Tatthāti tasmiṃ 『『ekaṃ samaya』』nti padadvaye, samabhiniviṭṭho samaya saddoti sambandho. Na pana dissatīti tesvekasmiṃyeva atthe idha pavattanato. Samavāyeti paccayasāmaggiyaṃ, kāraṇasamavāyeti attho. Khaṇeti okāse. Hetudiṭṭhīsūti hetumhi ceva laddhiyañca. Assāti samayasaddassa. Kālañca samayañca upādāyāti ettha kālo nāma upasaṅkamanassa yuttakālo. Samayo nāma tasseva paccayasāmaggī, atthato pana tadanurūpasarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ, tasmā yathāvuttaṃ kālañca samayañca paññāya gahetvā upadhāretvāti attho. Idaṃ vuttaṃ hoti – sace amhākaṃ sve gamanassa yuttakālo bhavissati, kāye balamattā ca pharissati, gamanapaccayā ca añño aphāsuvihāro na bhavissati, athetaṃ kālañca gamanakāraṇasamavāyasaṅkhātaṃ samayañca upadhāretvā appeva nāma svepi āgaccheyyāmāti. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayapaṭilābhahetuttā. Khaṇo eva ca samayo. Yo 『『khaṇo』』ti ca 『『samayo』』ti ca vuccati, so ekovāti adhippāyo. Diyaḍḍho māso seso gimhānaṃ uṇhasamayo. Vassānassa paṭhamo māso pariḷāhasamayo. Mahāsamayoti mahāsamūho. Samāso vā esa, byāso vā. Pavuṭṭhaṃ vanaṃ pavanaṃ, tasmiṃ, kapilavatthusāmante mahāvanasaṅkhāte vanasaṇḍeti attho. Samayopi khoti ettha samayoti sikkhāpadapūraṇassa hetu. Bhaddālīti tassa bhikkhussa nāmaṃ. Idaṃ vuttaṃ hoti – tayā bhaddāli paṭivijjhitabbayuttakaṃ ekaṃ kāraṇaṃ atthi, tampi te na paṭividdhaṃ na sallakkhitanti. Kiṃ taṃ kāraṇanti āha 『『bhagavāpi kho』』tiādi.

我來為您直譯這段巴利文： 只有這一個時機，不是二或三，意思是這個"一"字是以無多無少而限定數量的指示，因此當問"限定什麼"時，說"時機"，所以說"時機是被限定的指示"。如是雖然依限定和被限定而說，因為"這個名為時機"未從自相而確定，所以只是未確定之語，以"一...等...顯示"這個來顯示。 現在以義的列舉方式顯示"時機"音的多義轉起性，限定此中所要表達的義而說"此中"等。"此中"即在"一時機"這二語中，"時機"音是完全確立的，這是關聯。"但不見"因為在彼等中只在一義上此處轉起。"和合"即因緣具足，意思是因緣和合。"剎那"即機會。"因和見"即在因以及見解。"彼"即時機音。"觀察時和機會"，此中"時"即是接近的適時。"機會"即是彼的因緣具足，實際上是適合於彼的身體力量以及彼因緣障礙的無有。"觀察"即是以智取彼等，因此意思是以慧取、觀察如上所說的時和機會。這是說：如果明天去對我們將成為適時，身體將有力量遍滿，且由去的因緣不會有其他不安樂住，那麼觀察這時和稱為去的原因和合的機會，或許明天我們也會來。"剎那"即機會。因為如來出現等是梵行道的機會，因為是得彼因緣之因。而剎那即是機會。所說的"剎那"和"機會"，意趣是隻有一個。熱時期餘一個半月是熱機會。雨季的第一個月是熱惱機會。"大機會"即大眾。這是複合詞，或是分別語。已生長的樹林為巴瓦那，在彼中，意思是在迦毗羅衛城（今尼泊爾藍毗尼）附近稱為大林的樹林。"機會也"，此中"機會"即是完成學處的因。"跋陀利"是那比丘的名字。這是說：跋陀利，你應當通達的一個適當因存在，那個你也未通達、未觀察。什麼是那個因？說"世尊也"等。

『『Uggahamāno』』tiādīsu mānoti tassa paribbājakassa pakatināmaṃ, kiñci kiñci pana sippaṃ uggahetuṃ samatthatāya 『『uggahamāno』』ti naṃ sañjānanti, tasmā 『『uggahamāno』』ti vuccati. Samaṇamuṇḍikassa putto samaṇamuṇḍikāputto. So kira devadattassa upaṭṭhāko. Samayaṃ diṭṭhiṃ pakārena vadanti etthāti samayappavādako, tasmiṃ, diṭṭhippavādaketi attho. Tasmiṃ kira ṭhāne caṅkītārukkhapokkharasātippabhūtayo brāhmaṇā, nigaṇṭhācelakaparibbājakādayo ca pabbajitā sannipatitvā attano attano samayaṃ pakārena vadanti kathenti dīpenti, tasmā so ārāmo 『『samayappavādako』』ti vuccati. Sveva tindukācīrasaṅkhātāya timbarūsakarukkhapantiyā parikkhittattā 『『tindukācīro』』ti vuccati. Ekā sālā etthāti ekasālako. Yasmā panettha paṭhamaṃ ekā sālā ahosi, pacchā pana mahāpuññaṃ poṭṭhapādaparibbājakaṃ nissāya bahū sālā katā, tasmā tameva paṭhamaṃ kataṃ ekaṃ sālaṃ upādāya laddhapubbanāmavasena 『『ekasālako』』ti vuccati. Mallikāya nāma pasenadirañño deviyā uyyānabhūto so pupphaphalasacchanno ārāmo, tena vuttaṃ 『『mallikāya ārāme』』ti. Paṭivasatīti tasmiṃ phāsutāya vasati.

Diṭṭhe dhammeti paccakkhe attabhāve. Atthoti vuḍḍhi. Kammakilesavasena samparetabbato sammā pāpuṇitabbato samparāyo, paraloko, tattha niyutto samparāyiko, paralokattho. Atthābhisamayāti yathāvuttaubhayatthasaṅkhātahitapaṭilābhā. Samparāyikopi hi attho kāraṇassa nipphannattā paṭiladdho nāma hotīti taṃ atthadvayamekato katvā 『『atthābhisamayā』』ti vuttaṃ. Dhiyā paññāya taṃtadatthe rāti gaṇhāti, dhī vā paññā etassatthīti dhīro. Paṇḍā vuccati paññā. Sā hi sukhumesupi atthesu paḍati gacchati, dukkhādīnaṃ vā pīḷanādiākāraṃ jānātīti paṇḍā. Tāya ito gatoti paṇḍito. Atha vā itā sañjātā paṇḍā etassa, paḍati vā ñāṇagatiyā gacchatīti paṇḍito. Sammā mānābhisamayāti mānassa sammā pahānena. Sammāti cettha aggamaggañāṇena samucchedappahānaṃ vuttaṃ. Antanti avasānaṃ. Pīḷanaṃ taṃsamaṅgino hiṃsanaṃ avipphāritākaraṇaṃ. Tadeva attho tathā ttha-kārassa ṭṭha-kāraṃ katvā. Samecca paccayehi katabhāvo saṅkhataṭṭho. Dukkhadukkhatādivasena santāpanaṃ paridahanaṃ santāpaṭṭho. Jarāya, maraṇena cāti dvidhā vipariṇāmetabbo vipariṇāmaṭṭho. Abhisametabbo paṭivijjhitabbo abhisamayaṭṭho, pīḷanādīniyeva. Tāni hi abhisametabbabhāvena ekībhāvamupanetvā 『『abhisamayaṭṭho』』ti vuttāni. Abhisamayassa vā paṭivedhassa attho gocaro abhisamayaṭṭhoti tāniyeva tabbisaya-bhāvūpagamana-sāmaññato ekattena vuttāni. Ettha ca upasaggānaṃ jotakamattattā tassa tassa atthassa vācako samayasaddo evāti samayasaddassa atthuddhārepi saupasaggo abhisamayo vutto.

我來為您直譯這段巴利文： 在"烏加哈馬諾"等中,"馬諾"是那位遊行者的本名,因為能夠學習某些技藝,所以人們稱他為"烏加哈馬諾",因此叫做"烏加哈馬諾"。沙門文荼迦之子為沙門文荼迦子。據說他是提婆達多的侍者。在此宣說種種見解的機會,所以叫做機會宣說處,在那裡,意思是見解宣說處。據說在那地方,章基、多盧卡、波卡拉沙提等婆羅門,尼乾子、無衣外道、遊行者等出家人聚集,宣說、談論、顯示各自的見解,所以那園林叫做"機會宣說處"。因為被稱為廷度迦果樹的廷巴盧樹列所環繞,故也叫做"廷度迦果園"。此中有一個講堂,故叫做"一講堂"。因為此處最初有一個講堂,後來依止大福德的波塔波陀遊行者而建造了許多講堂,所以依據最初建造的一個講堂而依先前得名的方式叫做"一講堂"。這是波斯匿王的末利夫人的花果茂盛的園林,所以說"在末利園"。"住"即在那裡安住。 "現法"即現前的自體。"義"即增長。因為依業煩惱之力而趣向,由於正確到達而為來世,即後世,與彼相應為來世的,即後世義。"義的現觀"即獲得如上所說的兩種義所稱的利。因為來世義也因為因的成就而成為已獲得,所以合一那兩種義而說"義的現觀"。以智慧取彼彼義為"智者",或有智慧為智者。"賢"即智慧。因為它在細微義中也到達,或知苦等的逼迫等相為賢。由此而去為賢者。或者已生起賢從此者,或以智行而去為賢者。"正慢現觀"即慢的正斷。此中"正"說的是以最上道智的斷根斷。"究竟"即終點。"逼迫"即對具彼者的傷害、使不舒展。這就是義,如是把tha-音變成ṭṭha-音。與因緣和合而作的狀態為有為相。以苦苦性等方式而熱惱、焚燒為熱惱相。應當以老、死二種而變易為變易相。應當現觀、應當通達為現觀相,即逼迫等。因為它們以應當現觀性而導向一性,所以說"現觀相"。或者現觀即通達的義、境為現觀相,所以它們以成為彼境界性的共同而說為一。此中因為字首只是顯示,所以顯說各種義的只是"機會"音,因此在機會音的義列舉中也說有字首的現觀。

Tesu pana atthesu ayaṃ vacanattho – sahakārīkāraṇavasena sannijjhaṃ sameti samavetīti samayo, samavāyo. Sameti samāgacchati maggabrahmacariyamettha tadādhārapuggalavasenāti samayo, khaṇo. Samenti ettha, etena vā saṃgacchanti dhammā, sattā vā sahajātādīhi, uppādādīhi cāti samayo, kālo. Dhammappavattimattatāya hi atthato abhūtopi kālo dhammappavattiyā adhikaraṇaṃ, karaṇaṃ viya ca parikappanāmattasiddhena rūpena voharīyati. Samaṃ, sammā vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā 『『samudāyo』』ti. Avayavānaṃ sahāvaṭṭhānameva hi samūho, na pana avayavavinimutto samūho nāma koci paramatthato atthi. Paccayantarasamāgame eti phalaṃ uppajjati, pavattati vā etasmāti samayo, hetu yathā 『『samudayo』』ti. So hi paccayantarasamāgamaneneva attano phalaṃ uppādaṭṭhitisamaṅgībhāvaṃ karoti. Sameti saṃyojanabhāvato sambandho hutvā eti attano visaye pavattati, daḷhaggaṇabhāvato vā taṃsaññuttā sattā ayanti etena yathābhinivesaṃ pavattantīti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhanti. Samiti saṅgati samodhānaṃ samayo, paṭilābho. Samassa nirodhassa yānaṃ pāpuṇanaṃ, sammā vā yānaṃ apagamo appavatti samayo, pahānaṃ. Abhimukhaṃ ñāṇena sammā etabbo abhigantabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena taṃ taṃ sabhāvaṃ sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ yathābhūtasabhāvāvabodho.

Nanu ca atthamattaṃ yathādhippetaṃ pati saddā abhinivisantīti na ekena saddena aneke atthā abhidhīyanti, atha kasmā idha samayasaddassa anekadhā attho vuttoti? Saccametaṃ saddavisese apekkhite saddavisese hi apekkhite na ekena saddena anekatthābhidhānaṃ sambhavati. Na hi yo kālādiattho samaya-saddo, soyeva samūhādiatthaṃ vadati. Ettha pana tesaṃ tesamatthānaṃ samayasaddavacanīyatāsāmaññamupādāya anekatthatā samaya-saddassa vuttāti. Evaṃ sabbattha atthuddhāre. Hoti cettha –

『『Sāmaññavacanīyataṃ, upādāya anekadhā;

Atthaṃ vade na hi saddo, eko nekatthako siyā』』ti.

Samavāyādiatthānaṃ idha asambhavato, kālasseva ca apadisitabbattā 『『idha panassa kālo attho』』ti vuttaṃ. Desadesakādīnaṃ viya hi kālassa nidānabhāvena adhippetattā sopi idha apadisīyati. 『Iminā kīdisaṃ kālaṃ dīpetīti āha 『『tenā』』tiādi. Tenāti kālatthena samaya-saddena. Aḍḍhamāso pakkhavasena vutto, pubbaṇhādiko divasabhāgavasena, paṭhamayāmādiko pahāravasena. Ādi-saddena khaṇalayādayo saṅgahitā, aniyamitavasena ekaṃ kālaṃ dīpetīti attho.

我來為您直譯這段巴利文： 在那些義中，這是語義：依協同因緣力而具足、和合為機會，即和合。在此依所依之人而聖道梵行來集合為機會，即剎那。在此集合，或由此諸法、諸有情以俱生等、以生起等而和合為機會，即時。因為只是法的轉起性，所以雖然實際上不存在的時間，以法的轉起的所依、作具而以分別施設成就的形相而言說。平等的，或正確的支分的行進、轉起、住立為機會，即眾，如"集"。因為眾只是支分的共住，而不是離開支分而有任何名為眾的勝義。在其他因緣和合時從此生起果，或從此轉起為機會，即因，如"集"。因為它只以其他因緣和合而使自己的果成就生起、住立。以結縛性而和合，成為關聯而從此在自己境界中轉起，或因為堅固執取性，具彼之想的諸有情由此如所執著而轉起為機會，即見。因為以見結而諸有情極為束縛。和合、會合、和會為機會，即獲得。平等的滅的行進、到達，或正確的行進、離去、不轉起為機會，即斷。應當以智正確地趣向、前進為現觀，即諸法的無顛倒自性。以面向性而正確地從此趣向、前進、覺悟彼彼自性為現觀，即諸法如實自性的證悟。 難道不是音只對所要表達的義而確立，所以一個音不表示多義，那為什麼在此說機會音有多種義？這是真實的，在期待音的差別時，因為在期待音的差別時，一個音不能表示多義。因為凡是表達時等義的機會音，它並不表達眾等義。但在此依彼等諸義的機會音所說性的共同而說機會音的多義性。如是在一切義的列舉中。此中也有： "依共同所說性，多種方式； 說義而一音，不成為多義。" 因為和合等義在此不可能，且只有時應當指出，所以說"但在此時是它的義"。因為如處所等，時也以因緣性而被意趣，所以在此也指出。"以此顯示怎樣的時"而說"由彼"等。"由彼"即由時義的機會音。半月依半份而說，日分依前午等而說，夜分依初夜等而說。以"等"音攝取剎那、片刻等，意思是依未確定方式顯示一個時。<.Assistant>

Kasmā panettha aniyamitavasena kālo niddiṭṭho, na utusaṃvaccharādinā niyamitavasenāti āha 『『tattha kiñcāpī』』tiādi. Kiñcāpi paññāya viditaṃ suvavatthāpitaṃ, tathāpīti sambandho. Vacasā dhāretuṃ vā sayaṃ uddisituṃ vā parena uddisāpetuṃ vā na sakkā nānappakārabhāvato bahu ca vattabbaṃ hoti yāva kālappabhedo, tāva vattabbattā. 『『Ekaṃ samaya』』nti vutte pana na so kālappabhedo atthi, yo etthānantogadho siyāti dasseti 『『ekeneva padena tamatthaṃ samodhānetvā』』ti iminā. Evaṃ lokiyasammatakālavasena samayatthaṃ dassetvā idāni sāsane pākaṭakālavasena samayatthaṃ dassetuṃ 『『ye vā ime』』tiādi vuttaṃ. Apica utusaṃvaccharādivasena niyamaṃ akatvā samayasaddassa vacane ayampi guṇo laddhoyevāti dassento 『『ye vā ime』』tiādimāha. Sāmaññajotanā hi visese avatiṭṭhati tassā visesaparihāravisayattā. Tattha ye ime samayāti sambandho. Bhagavato mātukucchiokkamanakālo cettha gabbhokkantisamayo. Cattāri nimittāni passitvā saṃvejanakālo saṃvegasamayo. Chabbassāni sambodhisamadhigamāya cariyakālo dukkarakārikasamayo. Devasikaṃ jhānaphalasamāpattīhi vītināmanakālo diṭṭhadhammasukhavihārasamayo, visesato pana sattasattāhāni jhānasamāpattivaḷañjanakālo. Pañcacattālīsavassāni taṃtaṃdhammadesanākālo desanāsamayo. Ādi-saddena yamakapāṭihāriyasamayādayo saṅgaṇhāti. Pakāsāti dasasahassilokadhātupakampanaobhāsapātubhāvādīhi pākaṭā. 『『Ekaṃ samaya』』nti vutte tadaññepi samayā santīti atthāpattito tesu samayesu idha desanāsamayasaṅkhāto samayaviseso 『『ekaṃ samaya』』nti vuttoti dīpetīti adhippāyo.

Yathāvuttappabhedesuyeva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ 『『yo cāya』』ntiādi vuttaṃ. Tattha hi ñāṇakiccasamayo, attahitapaṭipattisamayo ca abhisambodhisamayoyeva. Ariyatuṇhībhāvasamayo diṭṭhadhammasukhavihārasamayo. Karuṇākiccaparahitapaṭipattidhammikathāsamayo desanāsamayo, tasmā tesu vuttappabhedesu samayesu ekadesova pakārantarena dassitoti daṭṭhabbaṃ. 『『Sannipatitānaṃ vo bhikkhave dvayaṃ karaṇīyaṃ dhammī kathā vā ariyo vā tuṇhībhāvo』』ti (udā. 12) vuttasamaye sandhāya 『『sannipatitānaṃ karaṇīyadvayasamayesū』』ti vuttaṃ. Tesupi samayesūti karuṇākiccaparahitapaṭipattidhammikathādesanāsamayesupi. Aññataraṃ samayaṃ sandhāya 『『ekaṃ samaya』』nti vuttaṃ atthato abhedattā.

我來為您直譯這段巴利文： 為什麼在此以未確定方式說時，而不以季節年等確定方式說？因此說"此中雖然"等。雖然以慧了知、善確立，但是，這是關聯。因為從語言上難以持誦、自己誦出、或使他人誦出，因為有多種方式且要說很多，因為要說到時的差別。但當說"一時"時，顯示"以一語總攝彼義"，沒有時的差別不包含在此中。如是依世間認可的時而顯示機會義后，現在爲了依教法明顯的時而顯示機會義而說"或者這些"等。又，不以季節年等方式確定而說機會音時，顯示也獲得這個功德而說"或者這些"等。因為共相的顯示止於別相，因為它以別相的舍離為境。此中"這些機會"是關聯。世尊入母胎時為入胎機會。見四相而生厭時為厭離機會。為證菩提而修行六年時為苦行機會。每日以禪那果定度過時為現法樂住機會，特別是以七個七日享受禪那定時。四十五年為種種說法時為說法機會。以"等"音攝取雙神變機會等。"明顯"即以震動十千世界、顯現光明等而明顯。當說"一時"時，由含義而有其他機會，意趣是顯示在那些機會中此處稱為說法機會的機會差別被說為"一時"。 爲了以其他方式攝取、顯示如上所說差別的機會中的一分而說"這個"等。因為此中智事機會和自利行機會就是證菩提機會。聖默然機會是現法樂住機會。悲事、利他行、說法機會是說法機會，所以應當見到在那些所說差別的機會中只是以另一方式顯示一分。關於"諸比丘，你們集會時應作二事：說法或聖默然"所說的機會，所以說"集會所作二事機會"。"在那些機會中"即在悲事、利他行、說法、說法機會中。依一個機會而說"一時"，因為實際上無差別。

Aññattha viya bhummavacanena ca karaṇavacanena ca niddesamakatvā idha upayogavacanena niddesapayojanaṃ niddhāretukāmo parammukhena codanaṃ samuṭṭhapeti 『『kasmā panetthā』』tiādinā. Etthāti 『『ekaṃ samaya』』nti imasmiṃ pade, karaṇavacanena niddeso kato yathāti sambandho. Bhavanti etthāti bhummaṃ, okāso, tattha pavattaṃ vacanaṃ vibhatti bhummavacanaṃ. Karoti kiriyamabhinipphādebhi etenāti karaṇaṃ, kiriyānipphattikāraṇaṃ. Upayujjitabbo kiriyāyāti upayogo, kammaṃ, tattha vacanaṃ tathā. 『『Tatthā』』tiādinā yathāvuttacodanaṃ pariharati. Tatthāti tesu abhidhammatadaññasuttapadavinayesu. Tathāti bhummavacanakaraṇavacanehi atthasambhavato cāti yojetabbaṃ, adhikaraṇabhāvenabhāvalakkhaṇatthānaṃ, hetukaraṇatthānañca sambhavatoti attho. Idhāti idhasmiṃ suttapade. Aññathāti upayogavacanena. Atthasambhavatoti accantasaṃyogatthassa sambhavato.

『『Tattha hī』』tiādi tabbivaraṇaṃ. Itoti 『『ekaṃ samaya』』nti suttapadato. Adhikaraṇatthoti ādhārattho. Bhavanaṃ bhāvo, kiriyā, kiriyāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ, tadevattho tathā. Kena samayatthena idaṃ atthadvayaṃ sambhavatīti anuyoge sati tadatthadvayasambhavānurūpena samayatthena, taṃ daḷhaṃ karonto 『『adhikaraṇañhī』』tiādimāha. Padatthatoyeva hi yathāvuttamatthadvayaṃ siddhaṃ, vibhatti pana jotakamattā. Tattha kālasaṅkhāto, kālasaddassa vā attho yassāti kālattho. Samūhasaṅkhāto, 『samūhasaddassa vā attho yassāti samūhattho, ko so? Samayo. Idaṃ vuttaṃ hoti – kālattho, samūhattho ca samayo tattha abhidhamme vuttānaṃ phassādidhammānaṃ adhikaraṇaṃ ādhāroti, yasmiṃ kāle, dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva kāle, dhammapuñje vā phassādayopi hontīti ayañhi tattha attho. Nanu cāyaṃ upādāpaññattimatto kālo, vohāramatto ca samūho, so kathaṃ adhikaraṇaṃ siyā tattha vuttadhammānanti? Nāyaṃ doso. Yathā hi kālo sayaṃ paramatthato avijjamānopi sabhāvadhammaparicchinnattā ādhārabhāvena paññāto, sabhāvadhammaparicchinno ca taṅkhaṇappavattānaṃ tato pubbe, parato ca abhāvato 『『pubbaṇhejāto, sāyanhe āgacchatī』』tiādīsu, samūho ca avayavavinimutto visuṃ avijjamānopi kappanāmattasiddhattā avayavānaṃ ādhārabhāvena paññāpīyati 『『rukkhe sākhā, yavarāsiyaṃ pattasambhūto』』tiādīsu, evamidhāpi sabhāvadhammaparicchinnattā, kappanāmattasiddhattā ca tadubhayaṃ tattha vuttadhammānaṃ adhikaraṇabhāvena paññāpīyatīti.

『『Khaṇasamavāyahetusaṅkhātassā』』tiādi bhāvenabhāvalakkhaṇatthasambhavadassanaṃ. Tattha khaṇo nāma aṭṭhakkhaṇavinimutto navamo buddhuppādakkhaṇo, yāni vā panetāni 『『cattārimāni bhikkhave, cakkāni, yehi samannāgatānaṃ devamussānaṃ catucakkaṃ pavattatī』』ti (a. ni. 4.31) ettha patirūpadesavāso sappurisūpanissayo attasammāpaṇīdhi pubbekatapuññatāti cattāri cakkāni vuttāni, tāni ekajjhaṃ katvā okāsaṭṭhena 『『khaṇo』』ti veditabbāni. Tāni hi kusaluppattiyā okāsabhūtāni. Samavāyo nāma 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa』』ntiādinā (ma. ni. 1.204; 3.421, 425, 426; saṃ. ni. 2.43, 44; saṃ. ni.

我來為您直譯這段巴利文： 如同在其他處不以處格語和具格語作說明，此處爲了確定以對格語說明的目的，想要以他人的方式提出質問而說"為什麼在此"等。"此中"即在"一時"這語中，與"如以具格語作說明"相關。"在此存在"為處格，即處所，在彼中轉起的語為格，處格語。"以此作成"為具格，即作成作用的原因。"應當用於作用"為對格，即業，在彼中的語如是。以"此中"等回答如上所說的質問。"此中"即在彼等阿毗達摩和其他經句、律中。"如是"應當配合為"因為依處格語和具格語而義可能"，意思是因為所依性、以有性標記義和因具性義可能。"此"即在此經句中。"別異"即以對格語。"義可能"即因為極連合義可能。 "因為此中"等是彼的解釋。"從此"即從"一時"這經句。"所依義"即能持義。"有"即作用，作用對其他作用的標記為以有性標記，那就是義如是。當問"以什麼機會義這二義可能"時，依適合彼二義可能的機會義，爲了確定那個而說"因為所依"等。因為從句義本身就成就如上所說的二義，而格只是顯示而已。此中稱為時、或是時音的義者為時義。稱為眾、或是眾音的義者為眾義，是什麼？是機會。這是說 - 時義和眾義的機會在彼阿毗達摩中是所說的觸等諸法的所依，即在什麼時，或在什麼法群中欲界善心生起，在那時，或在那法群中觸等也有，因為這是彼中的義。難道這時不只是依施設，眾不只是言說，它怎麼能成為彼中所說諸法的所依？這不是過失。因為如同時自己雖然勝義上不存在，但因為被自性法所限定而被了知為所依性，而被自性法所限定者對彼剎那轉起者在彼之前和之後不存在，如在"生於上午、來於傍晚"等中，而眾雖然離開支分不別存在，但因為只由分別而成就，被施設為支分的所依，如在"樹上的枝、谷堆中生葉"等中，如是在此也因為被自性法所限定，因為只由分別而成就，彼二者被施設為彼中所說諸法的所依性。 "稱為剎那、和合、因的"等是顯示以有性標記義可能。此中剎那即離開八個非時而第九佛出現的剎那，或者說"諸比丘，這四種是輪，具足這些的天人四輪轉起"，在此說適當的住處、親近善士、正確的自我投入、宿世福業這四輪，應當知道把它們合一以機會義為"剎那"。因為它們是善生起的機會。和合即如"緣眼和色生起眼識"等。

3.60; kathā. 465, 467) niddiṭṭhā cakkhuviññāṇādisādhāraṇaphalanipphādakattena saṇṭhitā cakkhurūpādipaccayasāmaggī. Cakkhurūpādīnañhi cakkhuviññāṇādi sādhāraṇaphalaṃ. Hetu nāma yonisomanasikārādijanakahetu. Yathāvuttassa khaṇasaṅkhātassa, samavāyasaṅkhātassa, hetusaṅkhātassa ca samayassa sattāsaṅkhātena bhāvena tesaṃ phassādīnaṃ dhammānaṃ sattāsaṅkhāto bhāvo lakkhīyati viññāyatīti attho. Idaṃ vuttaṃ hoti – yathā 『『gāvīsu duyhamānāsu gato, duddhāsu āgato』』ti ettha dohanakiriyāya gamanakiriyā lakkhīyati, evamidhāpi yathāvuttassa samayassa sattākiriyāya cittassa uppādakiriyā, phassādīnaṃ bhavanakiriyā ca lakkhīyatīti. Nanu cettha sattākiriyā avijjamānāva, kathaṃ tāya lakkhīyatīti? Saccaṃ, tathāpi 『『yasmiṃ samaye』』ti ca vutte satīti ayamattho viññāyamāno evahoti aññakiriyāsambandhābhāve padatthassa sattāvirahābhāvato, tasmā atthato gamyamānāya tāya sattākiriyāya lakkhīyatīti. Ayañhi tattha attho – yasmiṃ yathāvutte khaṇe, paccayasamavāye, hetumhi vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe, paccayasamavāye, hetumhi vā sati phassādayopi hontīti. Ayaṃ pana attho abhidhammeyeva (aṭṭhasā. kāmāvacarakusalapadabhājanīye) nidassanavasena vutto, yathārahamesa nayo aññesupi suttapadesūti. Tasmāti adhikaraṇatthassa, bhāvenabhāvalakkhaṇatthassa ca sambhavato. Tadatthajotanatthanti tadubhayatthassa samayasaddatthabhāvena vijjamānasseva bhummavacanavasena dīpanatthaṃ. Vibhattiyo hi padīpo viya vatthuno vijjamānasseva atthassa jotakāti, ayamattho saddasatthesu pākaṭoyeva.

我來為您直譯這段巴利文： 以眼識等共同果的成就性而安住的眼、色等因緣和合，顯示如"緣眼和色生起眼識"等。因為眼色等的共同果是眼識等。因即如理作意等能生因。以存在稱為有而標記彼等觸等諸法的存在稱為有，意思是以稱為剎那的、稱為和合的、稱為因的如上所說的機會的存在而了知。這是說 - 如"在牛被擠奶時去，在被擠奶後來"，在此以擠奶作用標記去的作用，如是在此也以如上所說的機會的存在作用標記心的生起作用和觸等的有作用。難道此中存在作用不存在，如何以它標記？這是真實的，但是當說"在某時"時，就了知有此義，因為在沒有與其他作用關聯時句義不離存在，所以以實際上可得的彼存在作用而標記。因為這是彼中的義 - 在如上所說的剎那、因緣和合、或因存在時欲界善心生起，在那剎那、因緣和合、或因存在時觸等也有。但這義只在阿毗達摩中以顯示方式說，這方法如理在其他經句中也是如此。"所以"即因為所依義和以有性標記義可能。"爲了顯示彼義"即爲了以處格語方式顯示那兩義作為已存在的機會音義。因為諸格如燈只是顯示已存在事物的義，這義在語法論中是明顯的。

Hetuattho, karaṇattho ca sambhavatīti 『『annena vasati, vijjāya vasatī』』tiādīsu viya hetuattho, 『『pharasunā chindati, kudālena khaṇatī』』tiādīsu viya karaṇattho ca sambhavati. Kathaṃ pana sambhavatīti āha 『『yo hi so』』tiādi. Vinaye (pārā. 20) āgatasikkhāpadapaññattiyācanavatthuvasena theraṃ mariyādaṃ katvā 『『sāriputtādīhipi duviññeyyo』』ti vuttaṃ. Tena samayena hetubhūtena karaṇabhūtenāti ettha pana taṃtaṃvatthuvītikkamova sikkhāpadapaññattiyā hetu ceva karaṇañca. Tathā hi yadā bhagavā sikkhāpadapaññattiyā paṭhamameva tesaṃ tesaṃ tattha tattha sikkhāpadapaññattihetubhūtaṃ taṃ taṃ vītikkamaṃ apekkhamāno viharati , tadā taṃ taṃ vītikkamaṃ apekkhitvā tadatthaṃ vasatīti siddho vatthuvītikkamassa sikkhāpadapaññattihetubhāvo 『『annenavasatī』』tiādīsu annamapekkhitvā tadatthaṃ vasatītiādinā kāraṇena annādīnaṃ hetubhāvo viya. Sikkhāpadapaññattikāle pana teneva pubbasiddhena vītikkamena sikkhāpadaṃ paññapeti, tasmā sikkhāpadapaññattiyā sādhakatamattā karaṇabhāvopi vītikkamasseva siddho 『『asinā chindatī』』tiādīsu asinā chindanakiriyaṃ sādhetītiādinā kāraṇena asiādīnaṃ karaṇabhāvo viya. Evaṃ santepi vītikkamaṃ apekkhamāno teneva saddhiṃ tannissitampi kālaṃ apekkhitvā viharatīti kālassāpi idha hetubhāvo vutto, sikkhāpadaṃ paññapento ca taṃ taṃ vītikkamakālaṃ anatikkamitvā teneva kālena sikkhāpadaṃ paññapetīti vītikkamanissayassa kālassāpi karaṇabhāvo vutto, tasmā iminā pariyāyena kālassāpi hetubhāvo, karaṇabhāvo ca labbhatīti vuttaṃ 『『tena samayena hetubhūtena karaṇabhūtenā』』ti, nippariyāyena pana vītikkamoyeva hetubhūto, karaṇabhūto ca. So hi vītikkamakkhaṇe hetu hutvā pacchā sikkhāpadapaññāpanakkhaṇe karaṇampi hotīti. Sikkhāpadāni paññāpayantoti vītikkamaṃ pucchitvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthuṃ taṃ puggalaṃ paṭipucchitvā, vigarahitvā ca taṃ taṃ vatthuotiṇṇakālaṃ anatikkamitvā teneva kālena karaṇabhūtena sikkhāpadāni paññapento. Sikkhāpadapaññattihetuñca apekkhamānoti tatiyapārājikādīsu (pārā. 162) viya sikkhāpadapaññattiyā hetubhūtaṃ taṃ taṃ vatthuvītikkamasamayaṃ apekkhamāno tena samayena hetubhūtena bhagavā tattha tattha vihāsīti attho.

我來為您直譯這段巴利文： 因義和具義可能，即如在"依食而住，依明而住"等中因義，如在"以斧砍，以鋤挖"等中具義可能。但是怎樣可能？因此說"凡是彼"等。依律中來的學處制定請求事緣，以長老為界限而說"舍利弗等也難了知"。此中"以彼機會為因為具"，即彼彼違犯就是學處制定的因和具。如是當世尊為制定學處而首先觀察彼彼處彼彼學處制定因的彼彼違犯而住時，觀察彼彼違犯而為彼義而住，所以成就違犯為學處制定的因性，如在"依食而住"等中觀察食而為彼義而住等的原因成就食等的因性。而在制定學處時，以彼已先成就的違犯而制定學處，所以違犯成就學處制定最勝成就性的具性，如在"以劍砍"等中以劍成就砍作用等的原因成就劍等的具性。雖然如是，觀察違犯而連同它觀察依它的時而住，所以在此也說時的因性，而制定學處時不超越彼彼違犯時以彼時而制定學處，所以說違犯所依的時的具性，所以以此方式得到時的因性和具性而說"以彼機會為因為具"，但無方式則只有違犯為因和具。因為它在違犯剎那成為因，後來在制定學處剎那也成為具。"制定諸學處"即問違犯后使比丘僧集會，問已生事的彼人，呵責后不超越彼彼事已生時以彼時為具而制定諸學處。"觀察學處制定因"意思是如在第三波羅夷等中觀察為學處制定因的彼彼事違犯機會，以彼機會為因，世尊在彼彼處住。

『『Sikkhāpadāni paññāpayanto, sikkhāpadapaññattihetuñca apekkhamāno』』ti idaṃ yathākkamaṃ karaṇabhāvassa, hetubhāvassa ca samatthanavacanaṃ, tasmā tadanurūpaṃ 『『tenasamayena karaṇabhūtena hetubhūtenā』』ti evaṃ vattabbepi paṭhamaṃ 『『hetubhūtenā』』ti uppaṭipāṭivacanaṃ tattha hetubhāvassa sātisayamadhippetattā vuttanti veditabbaṃ. 『『Bhagavā hi verañjāyaṃ viharanto dhammasenāpatittherassa sikkhāpadapaññattiyācanahetubhūtaṃ parivitakkasamayaṃ apekkhamāno tena samayena hetubhūtena vihāsī』』ti tīsupi kira gaṇṭhipadesu vuttaṃ. 『『Kiṃ panettha yutticintāya, ācariyassa idha kamavacanicchā natthīti evametaṃ gahetabbaṃ – aññāsupi hi aṭṭhakathāsu ayameva anukkamo vutto, na ca tāsu 『tena samayena verañjāyaṃ viharatī』ti vinayapāḷipade hetuatthasseva sātisayaṃ adhippetabhāvadīpanatthaṃ vutto avisayattā, sikkhāpadāni paññāpayanto hetubhūtena, karaṇabhūtena ca samayena vihāsi, sikkhāpadapaññattihetuñca apekkhamāno hetubhūtena samayena vihāsīti evamettha yathālābhaṃ sambandhabhāvato evaṃ vutto』』tipi vadanti. Tasmāti yathāvuttassa duvidhassāpi atthassa sambhavato. Tadatthajotanatthanti vuttanayena karaṇavacanena tadubhayatthassa jotanatthaṃ. Tatthāti tasmiṃ vinaye. Ettha ca sikkhāpadapaññattiyā eva vītikkamasamayassa sādhakatamattā tassa karaṇabhāve 『『sikkhāpadāni paññāpayanto』』ti ajjhāharitapadena sambandho, hetubhāve pana tadapekkhanamattattā 『『viharatī』』ti padenevāti daṭṭhabbaṃ. Tathāyeva hi vuttaṃ 『『tena samayena hetubhūtena, karaṇabhūtena ca sikkhāpadāni paññāpayanto, sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsī』』ti. Karaṇañhi kiriyatthaṃ, na hetu viya kiriyākāraṇaṃ. Hetu pana kiriyākāraṇaṃ, na karaṇaṃ viya kiriyatthoti.

我來為您直譯這段巴利文： "制定諸學處，觀察學處制定因"這是依次為具性、因性的成就語，所以雖然應當依彼相應如是說"以彼機會為具為因"，但首先說"為因"的顛倒語是因為在此特別意趨因性而說，應當了知。據說在三疏中說"因為世尊住毗蘭若（現今印度北方邦維羅納附近）時，觀察為法將長老請求制定學處因的尋思機會，以彼機會為因而住"。"但此中何需思惟合理，應當如是取 - 此處阿阇黎沒有順序語的意願 - 因為在其他註釋中也說這同樣順序，而在彼等中不是爲了顯示在'彼時住毗蘭若'這律文句中特別意趨只是因義而說，因為不是境界，而制定諸學處時以為因、為具的機會而住，觀察學處制定因時以為因的機會而住，如是在此依得到而有關聯性故如是說"，也有人這樣說。"所以"即因為如上所說的兩種義可能。"爲了顯示彼義"即爲了以如說方式的具格顯示彼兩義。"此中"即在彼律中。此中應當見到對學處制定違犯機會只是最勝成就性，在具性上以補充語"制定諸學處"相關聯，而在因性上因為只是觀察彼而與"住"語相關聯。因為如是說"以彼機會為因、為具而制定諸學處，觀察學處制定因而世尊在彼彼處住"。因為具是爲了作用，不像因是作用原因。而因是作用原因，不像具是爲了作用。

『『Idha panā』』tiādinā upayogavacanassa accantasaṃyogatthasambhavadassanaṃ, accantameva dabbaguṇakiriyāhi saṃyogo accantasaṃyogo, nirantarameva tehi saṃyuttabhāvoti vuttaṃ hoti. Soyevattho tathā. Evaṃjātiketi evaṃsabhāve. Kathaṃ sambhavatīti āha 『『yañhī』』tiādi. Accantamevāti ārabbhato paṭṭhāya yāva desanāniṭṭhānaṃ, tāva ekaṃsameva, nirantaramevāti attho. Karuṇāvihārenāti parahitapaṭipattisaṅkhātena karuṇāvihārena. Tathā hi karuṇānidānattā desanāya idha parahitapaṭipatti 『『karuṇāvihāro』』ti vuttā, na pana karuṇāsamāpattivihāro. Na hi desanākāle desetabbadhammavisayassa desanāñāṇassa sattavisayāya mahākaruṇāya sahuppatti sambhavati bhinnavisayattā, tasmā karuṇāya pavatto vihāroti katvā parahitapaṭipattivihāro idha 『『karuṇāvihāro』』ti veditabbo. Tasmāti accantasaṃyogatthasambhavato. Tadatthajotanatthanti vuttanayena upayogavibhattiyā tadatthassa jotanatthaṃ upayoganiddeso kato yathā 『『māsaṃ sajjhāyati, divasaṃ bhuñjatī』』ti. Tenāti yena kāraṇena abhidhamme, ito aññesu ca suttapadesu bhummavacanassa adhikaraṇattho, bhāvenabhāvalakkhaṇattho ca, vinaye karaṇavacanassa hetuattho, karaṇattho ca idha upayogavacanassa accantasaṃyogattho sambhavati, tenāti attho. Etanti yathā vuttassatthassa saṅgahagāthāpadaṃ aññatrāti abhidhamme ito aññesu suttapadesu, vinaye ca. Samayoti samayasaddo. Saddeyeva hi vibhattiparā bhavatiatthe asambhavato. Soti sveva samayasaddo.

Evaṃ attano matiṃ dassetvā idāni porāṇācariyamatiṃ dassetuṃ 『『porāṇā panā』』tiādi vuttaṃ. Porāṇāti ca purimā aṭṭhakathācariyā. 『『Tasmiṃ samaye』』ti vā…pe… 『『ekaṃ samaya』』nti vā esa bhedoti sambandho. Abhilāpamattabhedoti vacanamattena bhedo viseso, na pana atthena, tenāha 『『sabbattha bhummamevattho』』ti, sabbesupi atthato ādhāro eva atthoti vuttaṃ hoti . Iminā ca vacanena suttavinayesu vibhattivipariṇāmo kato, bhummatthe vā upayogakaraṇavibhattiyo siddhāti dasseti. 『『Tasmā』』tiādinā tesaṃ matidassane guṇamāha.

我來為您直譯這段巴利文： 以"但在此"等顯示對格有極連合義可能，與實物、性質、作用極其連合為極連合，意思是說與彼等無間相應性。那就是義如是。"如是種類"即如是自性。怎樣可能？因此說"因為凡"等。"極其"即從開始直到說法結束，都是一向的，即無間的意思。"以悲住"即以稱為利他行的悲住。如是因為說法是以悲為因，所以此處利他行說為"悲住"，而不是悲定住。因為在說法時說法智緣說法法、大悲緣有情，不可能同時生起，因為是不同境界，所以以由悲而轉起的住，作為利他行住，此處應當了知為"悲住"。"所以"即因為極連合義可能。"爲了顯示彼義"即爲了以如說方式的對格顯示彼義而作對格說明，如"誦一月，食一日"。"因彼"意思是因為在阿毗達摩和此外其他經句中處格有所依義和以有性標記義，在律中具格有因義和具義，在此對格有極連合義可能，因彼。"此"即如上所說義的攝頌句。"在他處"即在阿毗達摩和此外其他經句及律中。"機會"即機會音。因為在義不可能時只在音上有格。"彼"即彼同一機會音。 如是顯示自己的意見后，現在爲了顯示古阿阇黎的意見而說"但古人"等。"古人"即前註釋師。"'在彼時'或...乃至...'一時'，這是差別"是關聯。"只是語言差別"即只由語言有差別區分，而不是由義，所以說"一切處只是處格義"，意思是說在一切處實際上只是所依義。以此語顯示在經律中作格的轉變，或成就處格義中的對格和具格。以"所以"等說顯示彼等意見中的功德。

Bhāriyaṭṭhena garu. Tadevatthaṃ saṅketato samattheti 『『garuṃ hī』』tiādinā saṅketavisayo hi saddo taṃvavatthitoyeva cesa atthabodhakoti. Garunti garukātabbaṃ janaṃ. 『『Loke』』ti iminā na kevalaṃ sāsaneyeva, lokepi garukātabbaṭṭhena bhagavāti saṅketasiddhīti dasseti. Yadi garukātabbaṭṭhena bhagavā, atha ayameva sātisayaṃ bhagavā nāmāti dassento 『『ayañcā』』tiādimāha. Tathā hi lokanātho aparimitanirupamappabhāvasīlādiguṇavisesasamaṅgitāya, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya ca aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamaṃ gāravaṭṭhānanti. Na kevalaṃ lokeyeva, atha kho sāsanepīti dasseti 『『porāṇehī』』tiādinā, porāṇehīti ca aṭṭhakathācariyehīti attho. Seṭṭhavācakavacanampi seṭṭhaguṇasahacaraṇato seṭṭhamevāti vuttaṃ 『『bhagavāti vacanaṃ seṭṭha』』nti. Vuccati attho, etenāti hi vacanaṃ, saddo. Atha vā vuccatīti vacanaṃ, attho, tasmā yo 『『bhagavā』』ti vacanena vacanīyo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogattā, sātisayaṃ vā garukaraṇārahatāya gāravayutto, gāravārahoti attho. Yena kāraṇattayena so tathāgato garu bhāriyaṭṭhena, tena 『『bhagavā』』ti vuccatīti sambandho. Garutākāraṇadassanañhetaṃ padattayaṃ. 『『Sippādisikkhāpakāpi garūyeva nāma honti, na ca gāravayuttā, ayaṃ pana tādiso na hoti, tasmā garūti katvā 『gāravayutto』ti vutta』』nti keci. Evaṃ sati tadetaṃ visesanapadamattaṃ, purimapadadvayameva kāraṇadassanaṃ siyā.

我來為您直譯這段巴利文： 以重要義為尊重。以約定顯示那同一義而說"因為尊重"等，因為音是約定的境界，而此已確定為義的顯示者。"尊重"即應當尊重的人。以"在世間"顯示不僅在教法中，在世間也以應當尊重義而成就世尊的約定。如果以應當尊重義為世尊，那麼為什麼這才特別稱為世尊？爲了顯示這而說"而此"等。如是世間導師以具足無量無比光明、戒等功德差別，以一切無益舍離為先，以完全利益安樂成就為勤，以無上加行圓滿，以對天人眾生極其利益，而在無量世界中為無量眾生最上尊重處。 不僅在世間，而且在教法中，以"古人"等顯示，"古人"意思是註釋師。最勝表示語也因為伴隨最勝功德而成為最勝，所以說"世尊語是最勝"。義被說，被此說為語、音。或者被說為語、義，所以以"世尊"語所說的義，是最勝的意思。在"世尊語是最上"中也是這樣方法。"相應尊重"即相應重性因為相應重德，或因為特別值得作重而相應尊重，意思是值得尊重。因為那如來以那三種因而重以重要義，所以說為"世尊"是關聯。因為這三語是顯示尊重原因。有些人說"工藝等教授者雖然也稱為尊重，但不相應尊重，而此不是如此，所以作為尊重而說'相應尊重'"。如果如是，那這只是差別語，前兩語才是顯示原因。

Apicāti atthantaravikappatthe nipāto, aparo nayoti attho. Tattha –

『『Vaṇṇagamo vaṇṇavipariyāyo,

Dve cāpare vaṇṇavikāranāsā;

Dhātūnamatthātisayena yogo,

Taduccate pañcavidhā niruttī』』ti. –

Vuttaṃ niruttilakkhaṇaṃ gahetvā, 『『pisodarādīni yathopadiṭṭha』』nti vuttasaddanayena vā pisodarādiākatigaṇapakkhepalakkhaṇaṃ gahetvā lokiya lokuttarasukhābhinibbattakaṃ sīlādipārappattaṃ bhāgyamassa atthīti 『『bhāgyavā』』ti vattabbe 『『bhagavā』』ti vuttanti āha 『『bhāgyavā』』ti. Tathā anekabhedabhinnakilesasatasahassāni, saṅkhepato vā pañcamāre abhañjīti 『『bhaggavā』』ti vattabbe 『『bhagavā』』ti vuttanti dasseti 『『bhaggavā』』ti iminā. Loke ca bhaga-saddo issariyadhammayasasirīkāmapayattesu chasu dhammesu pavattati, te ca bhagasaṅkhātā dhammā assa santīti bhagavāti atthaṃ dassetuṃ 『『yutto bhagehi cā』』ti vuttaṃ. Kusalādīhi anekabhedehi sabbadhamme vibhaji vibhajitvā vivaritvā desesīti 『『vibhattavā』』ti vattabbe 『『bhagavā』』ti vuttanti āha 『『vibhattavā』』ti. Dibbabrahmaariyavihāre, kāyacittaupadhiviveke, suññatānimittāppaṇihitavimokkhe, aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulamakāsīti 『『bhattavā』』ti vattabbe 『『bhagavā』』ti vuttanti dasseti 『『bhattavā』』ti iminā. Tīsu bhavesu taṇhāsaṅkhātaṃ gamanamanena vantaṃ vamitanti 『『bhavesu vantagamano』』ti vattabbe bhavasaddato bha-kāraṃ gamanasaddato ga-kāraṃ vantasaddato va-kāraṃ ādāya, tassa ca dīghaṃ katvā vaṇṇavipariyāyena 『『bhagavā』』ti vuttanti dassetuṃ 『『vantagamano bhavesū』』ti vuttaṃ. 『『Yato bhāgyavā, tato bhagavā』』tiādinā paccekaṃ yojetabbaṃ. Assa padassāti 『『bhagavā』』ti padassa. Vitthāratthoti vitthārabhūto attho. 『『So cā』』tiādinā ganthamahattaṃ pariharati. Vuttoyeva, na pana idha pana vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.

Apica bhage vani, vamīti vā bhagavā. So hi bhage sīlādiguṇe vani bhaji sevi, te vā bhagasaṅkhāte sīlādiguṇe vineyyasantānesu 『『kathaṃ nu kho uppajjeyyu』』nti vani yāci patthayi, evaṃ bhage vanīti bhagavā, bhage vā siriṃ, issariyaṃ, yasañca vami kheḷapiṇḍaṃ viya chaḍḍayi. Tathā hi bhagavā hatthagataṃ cakkavattisiriṃ, catudīpissariyaṃ, cakkavattisampattisannissayañca sattaratanasamujjalaṃ yasaṃ anapekkho chaḍḍayi. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā ākārassa rassaṃ katvā, sineruyugandharādigatā bhājanalokasobhā. Tā bhagā vami tappaṭibaddhachandarāgappahānena pajahi, evaṃ bhage vamīti bhagavāti evamādīhi tattha tatthāgatanayehi cassa attho vattabbo, amhehi pana so ganthabhīrujanānuggahaṇatthaṃ, ganthagarutāpariharaṇatthañca ajjhupekkhitoti.

我來為您直譯這段巴利文： "又"為別義選擇的不變詞，意思是另一方法。此中： "音增、音轉變、 又二音變與滅； 與根義特勝結合， 此說為五種語源。" 取如是說的語源相，或以"如'蟒腹'等所說"而說的語法方法，取蟒腹等形態群攝入相，有能生世間出世間樂的戒等達彼岸的福分，所以應說"有福者"而說為"世尊"，因此說"有福者"。如是打破了無數種類的煩惱百千，或略說打破了五魔，所以應說"破者"而說為"世尊"，以"破者"顯示這個。在世間"分"音轉起于自在、法、名聲、吉祥、欲、精進這六法中，他有這些稱為分的諸法，所以為世尊，爲了顯示這義而說"且具足諸分"。以善等無數種類分別一切法，分別開顯而說，所以應說"分別者"而說為"世尊"，因此說"分別者"。親近修習多作天梵聖住、身心依止遠離、空無相無愿解脫，及其他世間出世間上人法，所以應說"親近者"而說為"世尊"，以"親近者"顯示這個。由他吐棄了在三有中稱為渴愛的行走，所以應說"在諸有中棄行走者"，取有音的"bha"音、行走音的"ga"音、棄音的"va"音，且使它長音，以音轉變而說為"世尊"，爲了顯示這而說"在諸有中棄行走者"。以"因為有福者，所以為世尊"等各別結合。"此語"即"世尊"語。"廣義"即廣大的義。以"而彼"等避免文章太大。已說了，但此處不應說，因為清凈道論是此註釋的一部分，這是意趣。 又他求分所以為世尊，或棄分所以為世尊。因為他求親近修習戒等功德分，或對那些稱為分的戒等功德，在所化眾生相續中"怎樣才能生起呢"而求請願求，如是求分所以為世尊；或棄分即吉祥、自在、名聲，如吐唾團。如是世尊不顧及已到手的轉輪王吉祥、四洲自在、以及依轉輪王圓滿而以七寶輝耀的名聲而捨棄。或者諸星宿名為光明，與彼等同行轉起為分（作短音a），即須彌山、持雙山等所攝的器世間莊嚴。他以斷除緣彼愛慾而棄捨這些分，如是棄分所以為世尊，如是等以彼彼所來的方法也應說它的義，但我們爲了攝受怖文者，爲了避免文章太重而舍置。

Evametesaṃ avayavatthaṃ dassetvā idāni samudāyatthaṃ dassento purimapadattayassa samudāyatthena vuttāvasesena tesamatthānaṃ paṭiyogitāya tenāpi saha dassetuṃ 『『ettāvatā』』tiādimāha. Ettāvatāti etassa 『『evaṃ me suta』』nti vacanena 『『ekaṃ samayaṃ bhagavā』』 tivacanenāti imehi sambandho. Etthāti etasmiṃ nidānavacane. Yathāsutaṃ dhammaṃ desentoti ettha anta-saddo hetuattho. Tathādesitattā hi paccakkhaṃ karoti nāma. Esa nayo aparatthāpi. 『『Yo kho ānanda, mayā dhammo ca…pe… satthā』』ti vacanato dhammassa satthubhāvapariyāyo vijjatevāti katvā 『『dhammasarīraṃ paccakkhaṃ karotī』』ti vuttaṃ. Dhammakāyanti hi bhagavato sambandhībhūtaṃ dhammasaṅkhātaṃ kāyanti attho. Tathā ca vuttaṃ 『『dhammakāyoti bhikkhave, tathāgatassetaṃ adhivacana』』nti. Taṃ pana kimatthiyanti āha 『『tenā』』tiādi. Tenāti ca tādisena paccakkhakaraṇenāti attho. Idaṃ adhunā vakkhamānasuttaṃ pāvacanaṃ pakaṭṭhaṃ uttamaṃ buddhassa bhagavato vacanaṃ nāma. Tasmā tumhākaṃ atikkantasatthukaṃ atītasatthukabhāvo na hotīti attho. Bhāvappadhāno hi ayaṃ niddeso, bhāvalopo vā, itarathā pāvacanameva anatikkantasatthukaṃ, satthuadassanena pana ukkaṇṭhitassa janassa atikkantasatthukabhāvoti attho āpajjeyya, evañca sati 『『ayaṃ vo satthāti satthuadassanena ukkaṇṭhitaṃ janaṃ samassāsetī』』 tivacanena saha virodho bhaveyyāti vadanti. Idaṃ pāvacanaṃ satthukiccanipphādanena na atītasatthukanti pana attho. Satthūti kammatthe chaṭṭhī, samāsapadaṃ vā etaṃ satthuadassanenāti. Ukkaṇṭhanaṃ ukkaṇṭho, kicchajīvitā. 『『Kaṭha kicchajīvane』』ti hi vadanti. Tamito pattoti ukkaṇṭhito, anabhiratiyā vā pīḷito vikkhittacitto hutvā sīsaṃ ukkhipitvā uddhaṃ kaṇṭhaṃ katvā ito cito ca olokento āhiṇḍati, viharati cāti ukkaṇṭhito niruttinayena, taṃ ukkaṇṭhitaṃ. Saddasāmatthiyādhigatamatto cesa, vohārato pana anabhiratiyā pīḷitanti attho. Esa nayo sabbattha. Samassāsetīti assāsaṃ janeti.

Tasmiṃ samayeti imassa suttassa saṅgītisamaye. Kāmaṃ vijjamānepi bhagavati evaṃ vattumarahati, idha pana avijjamāneyeva tasmiṃ evaṃ vadati, tasmā sandhāyabhāsitavasena tadatthaṃ dassetīti āha 『『avijjamānabhāvaṃ dassento』』ti. Parinibbānanti anupādisesanibbānadhātuvasena khandhaparinibbānaṃ. Tenāti tathāsādhanena. Evaṃvidhassāti evaṃpakārassa, evaṃsabhāvassātipi attho. Nāma-saddo garahāyaṃ nipāto 『『atthi nāma ānanda theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissathā』』tiādīsu (a. ni.

我來為您直譯這段巴利文： 如是顯示這些支分義后，現在爲了顯示總體義，爲了以前三語的總體義與所說剩餘的那些義相對應，爲了與彼一起顯示而說"至此"等。"至此"與這"如是我聞"語、"一時世尊"語的關聯。"此中"即在此緣起語中。"如所聞而說法"此中"末"音為因義。因為如是說故名為作現前。這方法在其他處也是如此。因為從"阿難，我的法...乃至...導師"語，法有導師的轉義，所以說"使法身現前"。因為"法身"意思是說與世尊相關的稱為法的身。如是說"比丘們，法身是如來的這個同義語"。但那是爲了什麼？所以說"以彼"等。"以彼"意思是以如是作現前。這現在將說的經為聖語、殊勝的、最上的、世尊佛陀的語。所以你們不是超過導師、已過導師性，這是意思。因為這說明以性為主，或省略性，否則只是聖語不超過導師，但因不見導師而憂悶的人們的已過導師性意思會成就，如是則與"'這是你們的導師'而安慰因不見導師而憂悶的人們"語有矛盾，這樣說。但意思是這聖語以成就導師事而非已過導師。"導師"為業處的第六格，或這是複合語"以不見導師"。憂悶為憂，難活。因為說"kaṭha是難活"。從此得到為憂悶，或為不喜所惱而心散亂，舉頭仰頸四處觀望而行走、而住為憂悶，依語源方法，彼憂悶。這只是依音義得到，但依言說意思是為不喜所惱。這方法到處都是如此。"安慰"即生起安慰。 "在彼時"即在此經誦集時。雖然在世尊還在時也應當如是說，但此處在他已不在時才如是說，所以依意趣所說方式顯示彼義而說"顯示不存在性"。"般涅槃"即依無餘涅槃界而蘊般涅槃。"以彼"即以如是成就。"如是種"即如是種類，意思也是如是自性。"nāma"音為呵責的不變詞，如在"名為會舍置長老比丘被惱害，阿難"等中。;

5.166) viya, tena ediso api bhagavā parinibbuto, kā nāma kathā aññesanti garahatthaṃ joteti. Ariyadhammassāti ariyānaṃ dhammassa, ariyabhūtassa vā dhammassa. Dasavidhassa kāyabalassa, ñāṇabalassa ca vasena dasabaladharo. Vajirassa nāma maṇivisesassa saṅghāto samūho ekagghano, tena samāno kāyo yassāti tathā. Idaṃ vuttaṃ hoti – yathā vajirasaṅghāto nāma na aññena maṇinā vā pāsāṇena vā bhejjo, api tu soyeva aññaṃ maṇiṃ vā pāsāṇaṃ vā bhindati. Teneva vuttaṃ 『『vajirassa natthi koci abhejjo maṇi vā pāsāṇo vā』』ti, evaṃ bhagavāpi kenaci abhejjasarīro. Na hi bhagavato rūpakāye kenaci antarāyo kātuṃ sakkāti. Nāmasaddassa garahājotakattā pi-saddo sampiṇḍanajotako 『『na kevalaṃ bhagavāyeva, atha kho aññepī』』ti. Ettha ca evaṃguṇasamannāgatattā aparinibbutasabhāvena bhavituṃ yuttopi esa parinibbuto evāti pakaraṇānurūpamatthaṃ dassetuṃ 『『eva』』ntiādi vuttanti daṭṭhabbaṃ. Āsā patthanā kena janetabbā, na janetabbā evāti attho. 『『Ahaṃ ciraṃ jīviṃ, ciraṃ jīvāmi, ciraṃ jīvissāmi, sukhaṃ jīviṃ, sukhaṃ jīvāmi, sukhaṃ jīvissāmī』』ti majjanavasena uppanno māno jīvitamado nāma, tena matto pamatto tathā. Saṃvejetīti saṃvegaṃ janeti, tatoyeva assa janassa saddhamme ussāhaṃ janeti. Saṃvejanañhi ussāhahetu 『『saṃviggo yoniso padahatī』』ti vacanato.

Desanāsampattiṃ niddisati vakkhamānassa sakalasuttassa 『『eva』』nti nidassanato. Sāvakasampattinti suṇantapuggalasampattiṃ niddisati paṭisambhidāppattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena, pañcasu ca kosallesu āyasmatā dhammasenāpatinā pasaṃsitena mayā mahāsāvakena sutaṃ, tañca kho sayameva sutaṃ na anussutaṃ, na ca paramparābhatanti atthassa dīpanato. Kālasampattiṃ niddisati bhagavātisadasannidhāne payuttassa samayasaddassa buddhuppāda-paṭimaṇḍita-samaya-bhāva-dīpanato. Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati –

『『Kappakasāyakaliyuge , buddhuppādo aho mahacchariyaṃ;

Hutavahamajjhe jātaṃ, samuditamakarandamaravinda』』nti. (dī. ni. ṭī. 1.1; saṃ. ni. ṭī.

我來為您直譯這段巴利文： 如"有名會舍置長老比丘被惱害，阿難"一樣，以此顯示呵責義即如是的世尊也般涅槃，何況其他人。"聖法"即聖者的法，或成為聖的法。依十種身力和智力而持十力。如金剛名為特殊珠的聚集、集合、整體，以彼相同的身為彼所有故如是。這說的是 - 如金剛聚不能被其他珠或石所破，而是它破其他珠或石。所以說"沒有任何珠或石是金剛不能破的"，如是世尊也不能被任何人破壞身體。因為沒有任何人能對世尊的色身作障礙。因為名音顯示呵責，pi音顯示結合"不僅世尊，而且其他人也"。此中應當見到雖然因具足如是功德而應當以未般涅槃自性而有，但這已般涅槃了，爲了顯示隨順文脈的義而說"實"等。願望欲求由誰產生，意思是不應產生。"我長壽了，我長壽，我將長壽，我快樂地活了，我快樂地活，我將快樂地活"，依陶醉而生起的慢名為壽命慢，以彼醉而放逸如是。"令悚惕"即生起悚惕，正因如此生起彼人在正法中的精進。因為悚惕是精進因，因為說"悚惕者如理精進"。 顯示說法圓滿，因為將說的整部經以"如是"顯示。顯示聲聞圓滿，因為顯示所聞人圓滿義，即被世尊在五處安立最上位、被五種善巧的長老法將軍讚歎的我大聲聞所聞，而且是親自所聞非傳聞，非傳承所傳。顯示時圓滿，因為顯示在親近世尊時所用的機會音是佛出世莊嚴的機會性。因為佛出世是時圓滿的最上。所以說這個 - "劫濁惡世佛出世，哦多大希有； 如火中生開敷的，甘露蓮花"。

1.1);

Tassāyamattho – kappasaṅkhātakālasañcayassa lekhanavasena pavatte kaliyugasaṅkhāte sakarājasammate vassādisamūhe jāto buddhuppādakhaṇasaṅkhāto dinasamūho andhassa pabbatārohanamiva kadāci pavattanaṭṭhena, accharaṃ paharituṃ yuttaṭṭhena ca mahacchariyaṃ hoti. Kimiva jātanti ce? Hutavahasaṅkhātassa pāvakassa majjhe sammā uditamadhumantaṃ aravindasaṅkhātaṃ vārijamiva jātanti. Desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagāravādhivacanato.

Evaṃ padachakkassa padānukkamena nānappakārato atthavaṇṇanaṃ katvā idāni 『『antarā ca rājagaha』』ntiādīnaṃ padānamatthavaṇṇanaṃ karonto 『『antarā cā』』tiādimāha. Antarā ca rājagahaṃ antarā ca nāḷandanti ettha samabhiniviṭṭho antarā-saddo dissati sāmaññavacanīyatthamapekkhitvā pakaraṇādisāmatthiyādigatatthamantarenāti attho. Evaṃ panassa nānatthabhāvo payogato avagamīyatīti dasseti 『『tadantara』』ntiādinā. Tattha tadantaranti taṃ kāraṇaṃ. Mañca tañca mantenti, kimantaraṃ kiṃ kāraṇanti attho. Vijjantarikāyāti vijjuniccharaṇakkhaṇe. Dhovantī itthī addasāti sambandho. Antaratoti hadaye. Kopāti cittakālussiyakaraṇato cittapakopā rāgādayo. Antarā vosānanti ārambhanipphattīnaṃ vemajjhe pariyosānaṃ āpādi. Apicāti tathāpi, evaṃ pabhavasampannepīti attho. Dvinnaṃ mahānirayānanti lohakumbhīniraye sandhāyāha. Antarikāyāti antarena. Rājagahanagaraṃ kira āvijjhitvā mahāpetaloko. Tattha dvinnaṃ mahālohakumbhīnirayānaṃ antarena ayaṃ tapodā nadī āgacchati, tasmā sā kuthitā sandatīti. Svāyamidha vivare pavattati tadaññesamasambhavato. Ettha ca 『『tadantaraṃ ko jāneyya, (a. ni. 6.44; 10.75) etesaṃ antarā kappā, gaṇanāto asaṅkhiyā, (bu. vaṃ. 28.9) antarantarā kathaṃ opātetī』』tiādīsu (ma. ni.

我來為您直譯這段巴利文： 這是它的意思 - 在稱為劫的時間積聚以書寫方式進行時，在稱為迦利時的如王認可的年等聚集中生起的稱為佛出世剎那的日聚集，因為如盲人登山般有時生起義，因為適合擊瞬間義而成為大希有。如何生起？如在稱為火的中間正開敷具蜜的稱為蓮花的水生花生起。顯示說者圓滿，因為是功德殊勝、最上有情的尊重同義語。 如是對六語以語序從種種方面作義釋后，現在爲了對"在王舍城之間"等語作義釋而說"在之間"等。"在王舍城之間和在那爛陀之間"此中出現的"之間"音，觀察普遍所說義而已得到依文脈等能力的義，這是意思。如是顯示它由用例而瞭解有種種義，以"彼之間"等。此中"彼之間"即彼因。我和你商議，什麼之間什麼因？這是意思。"在閃電之間"即在閃電發出剎那。"洗浴的女人看見"是關聯。"從中間"即從心中。"惱"即因為作心污濁而為心惱亂的貪等。"中間結束"即在開始完成中間達到結束。"又"即雖然如是，意思是雖然如是具足來源。"兩大地獄"說的是銅鍋地獄。"在中間"即在間。據說貫通王舍城（現今印度比哈爾邦巴特那附近）有大餓鬼界。在那裡這溫泉河從兩大銅鍋地獄之間而來，所以它沸騰流動。這在此轉起于空隙，因為其他不可能。此中如"誰知道彼之間，彼等之間的劫，以數不可數，在中間插入話"等中；

2.426; pahā. va. 66; cūḷava. 376) viya kāraṇavemajjhesu vattamānā antarāsaddāyeva udāharitabbā siyuṃ, na pana cittakhaṇavivaresu vattamānā antarikaantarasaddā . Antarāsaddassa hi ayamatthuddhāroti. Ayaṃ panetthādhippāyo siyā – yesu atthesu antarikasaddo, antarasaddo ca pavattati, tesu antarāsaddopīti samānatthattā antarāsaddatthe vattamāno antarikasaddo, antarasaddo, ca udāhaṭoti. Atha vā antarāsaddoyeva 『『yassantarato』』ti (udā. 20) ettha gāthābandhasukhatthaṃ rassaṃ katvā vutto –

『『Yassantarato na santi kopā,

Itibhavābhavatañca vītivatto;

Taṃ vigatabhayaṃ sukhiṃ asokaṃ,

Devā nānubhavanti dassanāyā』』ti. (udā. 20); –

Hi ayaṃ udāne bhaddiyasutte gāthā. Soyeva ika-saddena sakatthapavattena padaṃ vaḍḍhetvā 『『antarikāyā』』ti ca vutto, tasmā udāharaṇodāharitabbānamettha virodhābhāvo veditabboti. Kimatthaṃ atthavisesaniyamo katoti āha 『『tasmā』』tiādi. Nanu cettha upayogavacanameva, atha kasmā sambandhīyattho vutto, sambandhīyatthe vā kasmā upayogavacanaṃ katanti anuyogasambhavato taṃ pariharituṃ 『『antarāsaddena panā』』tiādi vuttaṃ, tena sambandhīyatthe sāmivacanappasaṅge saddantarayogena laddhamidaṃ upayogavacananti dasseti, na kevalaṃ sāsaneva, lokepi evamevidaṃ laddhanti dassento 『『īdisesu cā』』tiādimāha. Visesayogatādassanamukhena hi ayamatthopi dassito. Ekenapi antarā-saddena yuttattā dve upayogavacanāni kātabbāni. Dvīhi pana yoge kā kathāti atthassa sijjhanato. Akkharaṃ cintenti liṅgavibhattiyādīhīti akkharacintakā, saddavidū. Akkhara-saddena cettha tammūlakāni padādīnipi gahetabbāni. Yadipi saddato ekameva yujjanti, atthato pana so dvikkhattuṃ yojetabbo ekassāpi padassa āvuttiyādinayena anekadhā sampajjanatoti dasseti 『『dutiyapadenapī』』tiādinā. Ko pana doso ayojiteti āha 『『ayojiyamāne upayogavacanaṃ na pāpuṇātī』』ti. Dutiyapadaṃ na pāpuṇātīti attho saddantarayogavasā saddeyeva sāmivacanappasaṅge upayogavibhattiyā icchitattā. Saddādhikāro hi vibhattipayogo.

Addhāna-saddo dīghapariyāyoti āha 『『dīghamagga』』nti. Kittāvatā pana so dīgho nāma tadatthabhūtoti codanamapaneti 『『addhānagamanasamayassa hī』』tiādinā. Addhānagamanasamayassa vibhaṅgeti gaṇabhojanasikkhāpadādīsu addhānagamanasamayasaddassa padabhājanīyabhūte vibhaṅge (pāci. 217). Aḍḍhayojanampi addhānamaggo, pageva taduttari. Aḍḍhameva yojanassa aḍḍhayojanaṃ, dvigāvutamattaṃ. Idha pana catugāvutappamāṇaṃ yojanameva, tasmā 『『addhānamaggapaṭipanno』』ti vadatīti adhippāyo.

我來為您直譯這段巴利文： 如"誰知道彼之間，彼等之間的劫，以數不可數，在中間插入話"等中轉起于因與中間的"之間"音應當舉例，而不是轉起於心剎那空隙的"中間""間"音。因為這是"之間"音的義舉。這裡的意趣應是 - 在"中間"音和"間"音轉起的義中，"之間"音也是，因為同義所以轉起于"之間"音義的"中間"音和"間"音被舉例。或者"之間"音在"彼之內"中為詩句易成而作短音而說 - "彼之內無有惱， 超越有與非有； 彼離怖樂無憂， 諸天不得見彼。" 因為這是優陀那中跋提耶經的偈。那同一音以轉起自義的ika音增大語而說為"中間"，所以應當了知此處舉例與所舉例無矛盾。為什麼作義差別決定？所以說"所以"等。此中難道不是隻有對格？那為什麼說關係義？或在關係義為什麼作對格？因為可能有詢問，爲了避免那個而說"但以之間音"等，以此顯示在關係義應有屬格時由其他音結合而得此對格。不僅在教法中，爲了顯示在世間中也如是得到而說"在如是"等。因為由顯示特別結合而顯示這義。因為與一個"之間"音結合故應作兩個對格。若與兩個結合則何須說，因為義成就。考慮音聲詞性格等為音聲考察者，即語言學者。以音聲音此處也應取以彼為根的語等。雖然依音聲只與一個結合，但依義彼應兩次結合，因為即使一語也由重複等方法成就多種，以"以第二語"等顯示這個。若不結合有什麼過失？說"不作結合則不得對格"。意思是不得第二語，因為依其他音結合力在音上應有屬格時欲要對格故。因為音聲主導格的運用。 "行程"音為長的同義語，所以說"長路"。但多長才名為長，成為彼義？以"因為行程時"等除去詰問。在行程時分別即在團食學處等中作為行程時音的語分別的分別中。半由旬也是行程路，何況更多。只是由旬的一半為半由旬，即二伽浮他量。但此處是四伽浮他量的由旬，所以說"行於行程路"，這是意趣。

Mahantasaddo uttamattho, bahvattho ca idhādhippetoti āha 『『mahatā』』tiādi. Guṇamahattenāti appicchatādiguṇamahantabhāvena. Saṅkhyāmahattenāti gaṇanamahantabhāvena. Tadevatthaṃ samattheti 『『so hī』』tiādinā. So bhikkhusaṅghoti idha āgato tadā parivārabhūto bhikkhusaṅgho. Mahāti uttamo. Vākyepi hi tamicchanti payogavasā. Appicchatāti nillobhatā saddo cettha sāvaseso, attho pana niravaseso. Na hi 『『appalobhatāti abhitthavitumarahatī』』ti aṭṭhakathāsu vuttaṃ. Majjhimāgamaṭīkākāro pana ācariyadhammapālatthero evamāha 『『appasaddassa parittapariyāyaṃ manasi katvā 『byañjanaṃ sāvasesaṃ viyā』ti (mahāni. aṭṭha. 85) aṭṭhakathāyaṃ vuttaṃ. Appasaddo panettha 『abhāvattho』 tipi sakkā viññātuṃ 『appābādhatañcasañjānāmī』tiādīsu (ma. ni. 1.225) viyā』』ti. Saṅkhyāyapi mahāti gaṇanāyapi bahu ahosi, 『『bhikkhusaṅgho』』ti padāvatthikantavacanavasena saṃvaṇṇetabbapadassa chedanamiva hotīti tadaparāmasitvā 『『tena bhikkhusaṅghenā』』ti puna vākyāvatthikantavacanavasena saṃvaṇṇetabbapadena sadisīkaraṇaṃ. Esā hi saṃvaṇṇanakānaṃ pakati, yadidaṃ vibhattiyānapekkhāvasena yathārahaṃ saṃvaṇṇetabbapadatthaṃ saṃvaṇṇetvā puna tattha vijjamānavibhattivasena parivattetvā nikkhipananti. Diṭṭhisīlasāmaññena saṃhatattā saṅghoti imamatthaṃ vibhāvento āha 『『diṭṭhisīlasāmaññasaṅghātena samaṇagaṇenā』』ti. Ettha pana 『『yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī』』ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; pari. 274) evaṃ vuttāya diṭṭhiyā. 『『Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharatī』』ti (dī. ni. 3.323; ma. ni. 1.492; 3.54; a. ni. 6.11; pari. 274) evaṃ vuttānañca sīlānaṃ sāmaññena saṅghāto saṅghaṭito sametoti diṭṭhisīlasāmaññasaṅghāto, samaṇagaṇo, diṭṭhisīlasāmaññena saṃhatoti vuttaṃ hoti. 『『Diṭṭhisīlasāmaññasaṅghāṭasaṅkhātenā』』 tipi pāṭho. Tathā saṅkhātena katitenāti attho. Tathā hi diṭṭhisīlādīnaṃ niyatasabhāvattā sotāpannāpi aññamaññaṃ diṭṭhisīlasāmaññena saṃhatā, pageva sakadāgāmiādayo, tathā ca vuttaṃ 『『niyato sambodhiparāyaṇo』』ti, (saṃ. ni. 2.41; 5.198, 1004) 『『aṭṭhānametaṃ bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo sañciccapāṇaṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī』』ti ca ādi. Ariyapuggalassa hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatatāyeva, 『『tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati, (ma. ni. 1.492) tathārūpesu sīlesu sīlasāmaññagato viharatī』』ti (ma. ni.

我來為您直譯這段巴利文： "大"音意趣為最上義和多義，所以說"以大"等。"以功德大"即以少欲等功德大性。"以數大"即以計數大性。以"因為彼"等確立彼義。"彼比丘僧"即此處來的當時作隨從的比丘僧。"大"即最上。因為依用例在句中也欲要彼。此中"少欲"即無貪，音是有餘，但義是無餘。因為在註釋中沒有說"應以少貪讚歎"。但中部註釋者尊者法護阿阇黎如是說："考慮'少'音為'小'的同義語，在註釋中說'似乎文是有餘'。但此處'少'音也可以了知為'無'義，如'我知少病'等中"。在數上也大即在計數上也多，因為依語尾語說而應註釋的語的切斷似乎是"比丘僧"，不涉及彼而以"以彼比丘僧"再以依句尾語說而應註釋的語作相似。因為這是註釋者們的本性，即是依不觀察格的方式如理註釋應註釋語義后，再依彼處存在的格方式轉換而安立。因為以見戒共同聚合故為僧，顯示此義而說"以見戒共同結合的沙門眾"。此中如說"聖者以此見出離而正趣盡苦，他住于以如是見而見共同"，如是所說的見。"彼等戒無缺、無穿、無雜、無斑，自在、智者稱讚、無取著、趣定，他住于如是戒而戒共同"，如是所說的諸戒的共同的結合、結合、會合為見戒共同結合，沙門眾，說為以見戒共同聚合。也讀作"稱為見戒共同結合"。意思是被如是稱為、說為。如是因為見戒等確定自性故，預流者也以見戒共同互相聚合，何況一來者等，如是說"決定趣向正覺"，"諸比丘，此處無有是處、無有機會，即具見人故意奪生命，此處不存在"等。因為聖者即使住在任何遠處也以自己功德和合故為聚合，如"住于以如是見而見共同，住于以如是戒而戒共同"

1.492) vacanato pana puthujjanānampi diṭṭhisīlasāmaññena saṃhatabhāvo labbhatiyeva. Saddhiṃ-saddo ekatoti atthe nipāto. Pañca…pe… mattānīti pañca-saddena mattasaddaṃ saṅkhipitvā bāhiratthasamāso vutto. Etesanti bhikkhusatānaṃ. Puna pañca mattā pamāṇāti byāso, nikāralopo cettha napuṃsakaliṅgattā.

Suppiyoti tassa nāmameva, na guṇādi. Na kevalaṃ bhikkhusaṅghena saddhiṃ bhagavāyeva, atha kho suppiyopi paribbājako brahmadattena māṇavena saddhinti puggalaṃ sampiṇḍeti, tañca kho maggapaṭipannasabhāgatāya eva, na sīlācārādisabhāgatāyāti vuttaṃ 『『pi-kāro』』tiādi. Sukhuccāraṇavasena pubbāparapadānaṃ sambandhamattakarabhāvaṃ sandhāya 『『padasandhikaro』』ti vuttaṃ, na pana sarabyañjanādisandhibhāvaṃ, tenāha 『『byañjanasiliṭṭhatāvasena vutto』』ti, etena padapūraṇamattanti dasseti. Apica avadhāraṇatthopi kho-saddo yutto 『『assosi kho verañjo brāhmaṇo』』tiādīsu (pārā. 1) viya, tena addhānamaggapaṭipanno ahosiyeva, nāssa maggapaṭipattiyā koci antarāyo ahosīti ayamattho dīpito hoti. Sañjayassāti rājagahavāsino sañjayanāmassa paribbājakassa, yassa santike paṭhamaṃ upatissakolitāpi pabbajiṃsu channaparibbājakova , na acelakaparibbājako. 『『Yadā, tadā』』ti ca etena samakālameva addhānamaggapaṭipannataṃ dasseti. Atītakālattho pāḷiyaṃ hotisaddo yogavibhāgena, taṃkālāpekkhāya vā evaṃ vuttaṃ, tadā hotīti attho.

Anteti samīpe. Vasatīti vattapaṭivattādikaraṇavasena sabbiriyāpathasādhāraṇavacanaṃ, avacaratīti vuttaṃ hoti, tenevāha 『『samīpacāro santikāvacaro sisso』』ti. Coditā devadūtehīti daharakumāro jarājiṇṇasatto gilāno kammakāraṇā, kammakāraṇikā vā matasattoti imehi pañcahi devadūtehi coditā ovaditā saṃvegaṃ uppāditā samānāpi. Te hi devā viya dūtā, visuddhidevānaṃ vā dūtāti devadūtā. Hīnakāyūpagāti apāyakāyamupagatā. Narasaṅkhātā te māṇavāti sambandho. Sāmaññavasena cettha satto 『『māṇavo』』ti vutto, itare pana visesavasena. Pakaraṇādhigato hesa atthuddhāroti. Katakammehīti katacorakammehi. Taruṇoti soḷasavassato paṭṭhāya pattavīsativasso, udānaṭṭhakathāyañhi 『『sattā jātadivasato paṭṭhāya yāva pañcadasavassakā, tāva 『kumārakā, bālā』ti ca vuccanti. Tato paraṃ vīsativassāni 『yuvāno』』』ti (udā. aṭṭha. 44) vuttaṃ. Taruṇo, māṇavo, yuvāti ca atthato ekaṃ, lokiyā pana 『『dvādasavassato paṭṭhāya yāva jaramappatto, tāva taruṇo』』tipi vadanti.

我來為您直譯這段巴利文： 但從"住于以如是見而見共同"語也得到凡夫們以見戒共同有聚合性。"與"音為"一起"義的不變詞。"五...等...量"即以"五"音略說"量"音而說外義複合詞。"這些"即諸五百比丘。再"五量"為分別，此中因為中性而省略性詞。 "蘇毗耶"只是他的名，不是功德等。不僅世尊與比丘僧，而且蘇毗耶普行者也與青年梵達多一起，結合人，而且只是以行道的共同性，不是以戒行等共同性，所以說"pi音"等。依易發音方式只作前後語結合而說"語結合"，不是元音子音等結合性，所以說"依文字流暢性說"，以此顯示只是填語。又"kho"音也適合確定義，如"婆羅門韋蘭迦確實聽聞"等中，以此顯示義為確實行於行程路，他的道行沒有任何障礙。"散若的"即住王舍城（現今印度比哈爾邦巴特那附近）名叫散若的普行者，優波提舍和拘利多最初在他那裡出家，是披衣普行者，不是裸行普行者。以"時，時"顯示在同一時間行於行程路。巴利中"有"音依語分別為過去時義，或依彼時觀察而如是說，意思是彼時有。 "住"即依作侍奉反侍奉等方式說一切威儀共通，意思是親近，所以說"親近者、近住者、弟子"。"被天使催促"即即使被這五天使即幼童、老衰者、病者、受刑罰者或刑罰執行者、死者催促、勸告、生起悚惕。因為彼等如天般使者，或清凈天的使者故為天使。"趣向低劣身"即趣向惡趣身。"稱為人的彼等青年"是關聯。此中依普通方式說有情為"青年"，但其他則依特殊方式。因為這是由文脈得到的義舉。"作業者"即作盜賊業者。"青年"即從十六歲起至二十歲，因為在優陀那注中說"有情從生日起至十五歲，稱為'童子、愚者'。此後二十年為'青年'"。青年、摩納婆、少年義是一，但世人也說"從十二歲起至未到老年間為青年"。

Tesu vā dvīsu janesūti niddhāraṇe bhummaṃ. Yo vā 『『ekaṃ samaya』』nti pubbe adhigato kālo, tassa paṭiniddeso tatrāti yañhi samayaṃ bhagavā antarā rājagahañca nāḷandañca addhānamaggapaṭipanno, tasmiṃyeva samaye suppiyopi taṃ addhānamaggaṃ paṭipanno avaṇṇaṃ bhāsati, brahmadatto ca vaṇṇaṃ bhāsatīti. Nipātamattanti ettha mattasaddena visesatthābhāvato padapūraṇattaṃ dasseti. Madhupiṇḍikapariyāyoti madhupiṇḍikadesanā nāma iti naṃ suttantaṃ dhārehi, rājaññāti pāyāsirājaññanāmakaṃ rājānamālapati. Pariyāyati parivattatīti pariyāyo, vāro. Pariyāyeti desetabbamatthaṃ paṭipādetīti pariyāyo, desanā. Pariyāyati attano phalaṃ paṭiggahetvā pavattatīti pariyāyo, kāraṇaṃ. Anekasaddeneva anekavidhenāti attho viññāyati adhippāyamattenāti āha 『『anekavidhenā』』ti. Kāraṇañcettha kāraṇapatirūpakameva, na ekaṃsakāraṇaṃ avaṇṇakāraṇassa abhūtattā, tasmā kāraṇenāti kāraṇapatirūpakenāti attho. Tathā hi vakkhati 『『akāraṇameva 『kāraṇa』nti vatvā』』ti (dī. ni. aṭṭha.

我來為您直譯這段巴利文： "在彼二人中"為分別中的處格。或者前面已得到的時間即"一時"，彼的反指示為"彼中"，因為在世尊行於王舍城（現今印度比哈爾邦巴特那附近）和那爛陀之間的行程路的時候，在那同一時間蘇毗耶也行於彼行程路而說非讚歎，梵達多說讚歎。"只是不變詞"此中以"只"音因為無特殊義而顯示填詞義。"蜜團法門"即名為蜜團說法，如是受持彼經，"王者"稱呼名為波阇西王者的王。轉變故為法門，即輪。顯示應說義故為法門，即說法。攝取自己果而轉起故為法門，即因。以"種種"音即"以種種方式"義依意趣量而了知，所以說"以種種方式"。此中因只是因的相似物，不是確定因，因為非讚歎因是不真實的，所以"以因"意思是以因的相似物。如是將說"說非因為'因'"。

1.1). Jātivasenidaṃ bahvatthe ekavacananti dasseti 『『bahūhī』』tiādinā.

『『Avaṇṇavirahitassaasamānavaṇṇasamannāgatassapī』』ti vakkhamānakāraṇassa akāraṇabhāvahetudassanatthaṃ vuttaṃ, dosavirahitassapi asadisaguṇasamannāgatassāpīti attho. Buddhassa bhagavato avaṇṇaṃ dosaṃ nindanti sambandho. 『『Yaṃ loke』』tiādinā arasarūpanibbhogaakiriyavādaucchedavādajegucchīvenayikatapassīapagabbhabhāvānaṃ kāraṇapatirūpakaṃ dasseti. Tasmāti hi etaṃ 『『arasarūpo…pe… apagabbho』』ti imehi padehi sambandhitabbaṃ. Idaṃ vuttaṃ hoti – lokasammato abhivādanapaccuṭṭhānaañjalīkammasāmīcikammaāsanābhinimantanasaṅkhāto sāmaggīraso samaṇassa gotamassa natthi, tasmā so sāmaggīrasasaṅkhātena rasena asampannasabhāvo, tena sāmaggīrasasaṅkhātena paribhogena asamannāgato. Tassa akattabbatāvādo, ucchijjitabbatāvādo ca, taṃ sabbaṃ gūthaṃ viya maṇḍanajātiyo puriso jegucchī. Tassa vināsako sova tadakaraṇato vinetabbo. Tadakaraṇena vayovuḍḍhe tāpeti tadācāravirahitatāya vā kapaṇapuriso. Tadakaraṇena devalokagabbhato apagato, tadakaraṇato vā so hīnagabbho cāti evaṃ tadeva abhivādanādiakaraṇaṃ arasarūpatādīnaṃ kāraṇapatirūpakaṃ daṭṭhabbaṃ. 『『Natthi…pe… viseso』』ti etassa pana 『『sundarikāya nāma paribbājikāya maraṇānavabodho, saṃsārassa ādikoṭiyā apaññāyanapaṭiññā, ṭhapanīyapucchāya abyākatavatthubyākaraṇa』』nti evamādīni kāraṇapatirūpakāni niddhāritabbāni, tathā 『『takkapariyāhataṃ samaṇo…pe… sayampaṭibhāna』』nti etassa 『『anācariyakena sāmaṃ paṭivedhena tattha tattha tathā tathā dhammadesanā, katthaci paresaṃ paṭipucchākathanaṃ, mahāmoggallānādīhi ārocitanayeneva byākaraṇa』』nti evamādīni, 『『samaṇo…pe… na aggapuggalo』』ti etesaṃ pana 『『sabbadhammānaṃ kameneva anavabodho, lokantassa ajānanaṃ, attanā icchitatapacārābhāvo』』ti evamādīni. Jhānavimokkhādi heṭṭhā vuttanayena uttarimanussadhammo. Ariyaṃ visuddhaṃ, uttamaṃ vā ñāṇasaṅkhātaṃ dassanaṃ, alaṃ kilesaviddhaṃsanasamatthaṃ ariyañāṇadassanaṃ ettha, etassāti vā alamariyañāṇadassano. Sveva viseso tathā. Ariyañāṇadassanameva vā visesaṃ vuttanayena alaṃ pariyattaṃ yassa, yasminti vā alamariyañāṇadassanaviseso, uttarimanussadhammova. Takkapariyāhatanti kappanāmattena samantato āharitaṃ, vitakkena vā parighaṭitaṃ. Vīmaṃsānucaritanti vīmaṃsanāya punappunaṃ parimajjitaṃ. Sayampaṭibhānanti sayameva attano vibhūtaṃ, tādisaṃ dhammanti sambandho. Akāraṇanti ayuttaṃ anupapattiṃ. Kāraṇapade cetaṃ visesanaṃ. Na hi arasarūpatādayo dosā bhagavati saṃvijjanti, dhammasaṅghesu ca durakkhātaduppaṭipannādayo akāraṇanti vā yuttikāraṇarahitaṃ attanā paṭiññāmattaṃ. Pakatikammapadañcetaṃ. Imasmiñca atthe kāraṇaṃ vatvāti ettha kāraṇaṃ ivāti iva-saddattho rūpakanayena yojetabbo patirūpakakāraṇassa adhippetattā. Tathā tathāti jātivuḍḍhānamanabhivādanādinā tena tena ākārena. Vaṇṇasaddassa guṇapasaṃsāsu pavattanato yathākkamaṃ 『『avaṇṇaṃ dosaṃ ninda』』nti vuttaṃ.

我來為您直譯這段巴利文： 以"以諸多"等顯示這依性的單數在多義中。 說"無過失且具不同功德者"是爲了顯示將說的因是非因的因由，意思是無過失且具不同功德者。與"說佛世尊的非讚歎過失呵責"相關。以"世間中"等顯示無味色受用、無作論、斷滅論、厭惡、應調伏、苦行、墮落性的因的相似物。因為"所以"這個應與"無味色...墮落"等這些語結合。這是說的意思 - 沙門喬達摩沒有世間認可的稱為和合味的問候、起立、合掌、適當行為、邀請坐位，所以他是不具足稱為和合味之味的狀態，不具有稱為和合味的受用。他的無作論和斷滅論，如厭惡糞便的裝飾性人一樣。他是破壞者，因為不作彼而應調伏。因為不作彼而使年長者受苦，或因為離彼行而為可憐人。因為不作彼而離天界胎，或因為不作彼而他是低劣胎。如是應見彼同一不作問候等為無味色等的因的相似物。但對"無...差別"，應確定"名為孫達利卡遊行女死亡不知，宣稱不知輪迴起始點，對應置之問不說無記事"等為因的相似物。如是對"沙門以思辨...自發"，"以無師自己證悟而如是如是說法，有時對他人說反問，依大目揵連等告知的方式而解說"等。但對"沙門...非最上人"，"漸次不證知一切法，不知世界邊際，無自己欲求的苦行"等。如前說禪解脫等為上人法。有聖清凈或最上的名為智的見，或者有能夠破壞煩惱的聖智見為足夠聖智見。彼差別如是。或者有足夠如說的聖智見為差別者，或在其中，即上人法。"以思辨"即以僅思量而遍取，或以尋思而圍繞。"以思察而行"即以思察而一再磨練。"自發"即自己顯明，如是法是關聯。"非因"即不合理不相應。這是因語的差別語。因為無味色等過失不存在於世尊，而在法僧中說法不善等為非因，或者離正理因而僅是自己的承認。這是原有的動作語。在此義中"說因"此中應以譬喻方式結合"如因"義，因為意趣因的相似物。"如是如是"即以不向種姓長者問候等彼彼方式。因為讚歎音轉起于功德讚歎中，所以次第說"非讚歎過失呵責"。

Durakkhātoti duṭṭhumākkhāto, tathā duppaṭivedito. Vaṭṭato niyyātīti niyyānaṃ, tadeva niyyāniko, tato vā niyyānaṃ nissaraṇaṃ, tattha niyuttoti niyyāniko. Vaṭṭato vā niyyātīti niyyāniko ya-kārassa ka-kāraṃ, ī-kārassa ca rassaṃ katvā. 『『Anīya-saddo hi bahulā kattuabhidhāyako』』ti saddavidū vadanti, na niyyāniko tathā. Saṃsāradukkhassa anupasamasaṃvattaniko vuttanayena. Paccanīkapaṭipadanti sammāpaṭipattiyā viruddhapaṭipadaṃ. Ananulomapaṭipadanti sappurisānaṃ ananulomapaṭipadaṃ. Adhammānulomapaṭipadanti lokuttaradhammassa ananulomapaṭipadaṃ. Kasmā panettha 『『avaṇṇaṃ bhāsati, vaṇṇaṃ bhāsatī』』ti ca vattamānakālaniddeso kato, nanu saṅgītikālato so avaṇṇavaṇṇānaṃ bhāsanakālo atītoti? Saccametaṃ, 『『addhānamaggapaṭipanno hotī』』ti ettha hoti-saddo viya atītakālatthattā pana bhāsati-saddassa evaṃ vuttanti daṭṭhabbaṃ. Atha vā yasmiṃ kāle tehi avaṇṇo vaṇṇo ca bhāsīyati, tamapekkhitvā evaṃ vuttaṃ, evañca katvā 『『tatrā』』ti padassa kālapaṭiniddesavikappanaṃ aṭṭhakathāyaṃ avuttampi supapannaṃ hoti.

『『Suppiyassa pana…pe… bhāsatī』』ti pāḷiyā sambandhadassanaṃ 『『antevāsī panassā』』tiādivacanaṃ. Aparāmasitabbaṃ ariyūpavādakammaṃ, tathā anakkamitabbaṃ.Svāyanti so ācariyo. Asidhāranti asinā tikhiṇabhāgaṃ. Kakacadanta pantiyanti khandhakakacassa dantasaṅkhātāya visamapantiyā. Hatthena vā pādena vā yena kenaci vā aṅgapaccaṅgena paharitvā kīḷamāno viya. Akkhikaṇṇakosasaṅkhātaṭṭhānavasena tīhi pakārehi bhinno mado yassāti pabhinnamado, taṃ. Avaṇṇaṃ bhāsamānoti avaṇṇaṃ bhāsanahetu. Hetuattho hi ayaṃ māna-saddo. Na ayo vuḍḍhi anayo. Soyeva byasanaṃ, atirekabyasananti attho, taṃ pāpuṇissati ekantamahāsāvajjattā ratanattayopavādassa. Tenevāha –

『『Yo nindiyaṃ pasaṃsati,

Taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ,

Kalinā tena sukhaṃ na vindatī』』ti. (su. ni. 663; saṃ ni. 1.180-181; netti. 92);

『『Amhākaṃācariyo』』tiādinā brahmadattassa saṃveguppattiṃ, attano ācariye ca kāruññappavattiṃ dassetvā kiñcāpi antevāsinā ācariyassa anukūlena bhavitabbaṃ, ayaṃ pana paṇḍitajātikattā na īdisesu ṭhānesu tamanuvattatīti idānissa kammassakatāñāṇappavattiṃ dassento 『『ācariye kho panā』』tiādimāha. Halāhalanti taṅkhaṇaññeva māraṇakaṃ visaṃ. Hanatīti hi halo na-kārassa la-kāraṃ katvā, halānampi viseso halo halāhalo majjhedīghavasena, etena ca aññe aṭṭhavidhe vise nivatteti. Vuttañca –

『『Pume paṇḍe ca kākola, kāḷakūṭahalāhalā;

Sarotthikosuṅkike yo, brahmaputto padīpano;

Dārado vacchanābho ca, visabhedā ime navā』』ti.

Kharodakanti caṇḍasotodakaṃ. 『『Khārodaka』』ntipi pāṭho, atiloṇatāya tittodakanti attho. Narakapapātanti corapapātaṃ. Māṇavakāti attānameva ovadituṃ ālapati 『『samayopi kho te bhaddāli appaṭividdhoahosī』』tiādīsu (ma. ni.

我來為您直譯這段巴利文： "說得不好"即說得惡，如是證得不好。從輪迴出去為出離，那即是出離的，或者從彼出離即解脫，結合于彼為出離的。或者從輪迴出去為出離的，作y音為k音，ī音為短音。因為音學者說"anīya音多表能作者"，不出離的如是。如說為導向輪迴苦不止息。"違逆行道"即與正行相違

2.135) viya. 『『Kammassakā』』ti kammameva attasantakabhāvaṃ vatvā tadeva vivarati 『『attano kammānurūpameva gatiṃ gacchantī』』tiādinā. Yonisoti upāyena ñāyena. Ummujjitvāti ācariyo viya ayoniso ariyūpavāde animmujjanto yoniso ariyūpavādato ummujjitvā, uddhaṃ hutvāti attho. Maddamānoti maddanto bhindanto. Ekaṃsakāraṇameva idha kāraṇanti dassetukāmena 『『sammā』』ti vuttaṃ. 『『Yathā ta』』ntiādinā tassa samāraddhabhāvaṃ dasseti, nti ca nipātamattaṃ. Idaṃ vuttaṃ hoti – yathā añño paṇḍitasabhāvo jāti ācāravasena kulaputto anekapariyāyena tiṇṇaṃ ratanānaṃ vaṇṇaṃ bhāsitumārabhati, tathā ayampi āraddho, tañca kho api nāmāyamācariyo ettakenāpi ratanattayāvaṇṇabhāsato orameyyāti.

Sapparājavaṇṇanti ahirājavaṇṇaṃ. Vaṇṇapokkharatāyāti vaṇṇasundaratāya, vaṇṇasarīrena vā. Vārijaṃ kamalaṃ na paharāmi na bhañjāmi, ārā dūratova upasiṅghāmīti attho. Athāti evaṃ santepi. Gandhatthenoti gandhacoro. Saññūḷhāti ganthitā bandhitā. Gahapatīti upāligahapatiṃ nāṭaputtassa ālapanaṃ. Ettha ca vaṇṇitabbo 『『ayamīdiso』』ti pakāsetabboti vaṇṇo, saṇṭhānaṃ. Vaṇṇīyati asaṅkarato vavatthāpīyatīti vaṇṇo, jāti. Vaṇṇeti vikāramāpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti vaṇṇo, rūpāyatanaṃ. Vaṇṇīyati phalametena yathāsabhāvato vibhāvīyatīti vaṇṇo, kāraṇaṃ. Vaṇṇīyati appamahantādivasena pamīyatīti vaṇṇo, pamāṇaṃ. Vaṇṇīyati pasaṃsīyatīti vaṇṇo, guṇo. Vaṇṇanaṃ guṇasaṃkittanaṃ vaṇṇo, pasaṃsā. Evaṃ tattha tattha vaṇṇasaddassuppatti veditabbā. Ādisaddena jātarūpapuḷinakkharādayo saṅgaṇhāti. 『『Idha guṇopi pasaṃsāpī』』ti vuttameva samattheti 『『ayaṃ kirā』』tiādinā. Kirāti cettha anussavanatthe, padapūraṇamatte vā. Guṇūpasañhitanti guṇopasaññutaṃ. 『『Guṇūpasañhitaṃ pasaṃsa』』nti pana vadanto pasaṃsāya eva guṇabhāsanaṃ siddhaṃ tassā tadavinābhāvato, tasmā idamatthadvayaṃ yujjatīti dasseti.

我來為您直譯這段巴利文： 如"你這時也是不證知的,跋陀利"等。說"業是己有"即說業就是自己所有,以"隨順自己的業而趣向"等開顯彼。"如理"即以方便、以道理。"浮出"即如阿阇黎不如理沉沒于誹謗聖者中而如理從誹謗聖者中浮出,意思是上升。"踐踏"即踐踏破壞。意欲顯示此中因只是確定因而說"正確"。以"如彼"等顯示彼的善開始,且"nti"只是不變詞。這是說的意思 - 如其他具智者性質者依種姓行為而為善男子以種種方式開始說三寶的讚歎,如是這也開始,而且希望這阿阇黎即使以此也停止說三寶的非讚歎。 "龍王色"即蛇王色。"以色端正"即以色美,或以色身。我不傷害不破壞水生蓮花,從遠處聞香,這是意思。"然"即雖然如此。"香賊"即偷香者。"結合"即繫縛綁。"居士"即尼乾子對優婆離居士的稱呼。此中應讚歎應顯示"這是如是"為"色",即形狀。以不混雜而確定為"色",即種姓。顯示發生變異的心所趣向性為"色",即色處。以此顯示果如自性為"色",即因。以小大等方式測量為"色",即量。被讚歎為"色",即功德。讚歎即功德稱頌為"色",即讚歎。如是應知彼處彼處色音的生起。以"等"音攝取金色沙等。以"此故等"確立已說的"此中功德和讚歎"。此中"kira"為傳聞義,或只是填詞。"具功德"即與功德相應。但說"說具功德的讚歎"顯示此二義合理,因為讚歎必定說功德。

Kathaṃ bhāsatīti āha 『『tatthā』』tiādi. Eko ca so puggalo cāti ekapuggalo. Kenaṭṭhena ekapuggalo? Asadisaṭṭhena, guṇavisiṭṭhaṭṭhena, asamasamaṭṭhena ca. So hi paṭhamābhinīhārakāle dasannaṃ pāramīnaṃ paṭipāṭiyā āvajjanaṃ ādiṃ katvā bodhisambhārasambharaṇaguṇehi ceva buddhaguṇehi ca sesamahājanena asadiso. Ye cassa guṇā, tepi aññasattānaṃ guṇehi visiṭṭhā, purimakā ca sammāsambuddhā sabbasattehi asamā, tehi pana ayameveko rūpakāyanāmakāyehi samo.Loketi sattaloke. 『『Uppajjamāno uppajjatī』』ti pana idaṃ ubhayampi vippakatavacanameva uppādakiriyāya vattamānakālikattā. Uppajjamāno bahujanahitāya uppajjati, na aññena kāraṇenāti evaṃ panettha attho veditabbo. Lakkhaṇe hesa māna-saddo, evarūpañcettha lakkhaṇaṃ na sakkā aññena saddalakkhaṇena paṭibāhituṃ. Apica uppajjamāno nāma, uppajjati nāma, uppanno nāmāti ayamettha bhedo veditabbo. Esa hi dīpaṅkarapādamūlato paṭṭhāya yāva anāgāmiphalaṃ, tāva uppajjamāno nāma, arahattamaggakkhaṇe uppajjati nāma, arahattaphalakkhaṇe uppanno nāma. Buddhānañhi sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññuguṇarāsi āgatova nāma hoti, tasmā nibbattasabbakiccattā arahattaphalakkhaṇe uppanno nāma, tadanibbattattā tadaññakkhaṇe yathārahaṃ 『『uppajjamāno uppajjati』』 cceva vuccati. Imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya 『『uppajjatī』』ti vuttaṃ. Atītakālikassāpi vattamānapayogassa katthaci diṭṭhattā uppanno hotīti ayañhettha attho. Evaṃ sati 『『uppajjamāno』』ti cettha māna-saddo sāmatthiyattho. Yāvatā sāmatthiyena mahābodhisattānaṃ carimabhave uppatti icchitabbā, tāvatā sāmatthiyena bodhisambhārabhūtena paripuṇṇena samannāgato hutvāti attho. Tathāsāmatthiyayogena hi uppajjamāno nāmāti. Sabbasattehi asamo, asamehi purimabuddheheva samo majjhe bhinnasuvaṇṇa nikkhaṃ viya nibbisiṭṭho, 『『ekapuggalo』』ti cetassa visesanaṃ. Ālayasaṅkhātaṃ taṇhaṃ samugghāteti samucchindatīti ālayasamugghāto. Vaṭṭaṃ upacchindatīti vaṭṭupacchedo.

我來為您直譯這段巴利文： 說"於此"等說明"如何說"。"一補特伽羅"即一且是補特伽羅。以何義為一補特伽羅？以無等義、以功德殊勝義、以等於無等者義。因為他從最初發心時，始於次第省察十波羅蜜，以積集菩提資糧功德和佛功德而與其他大眾無等。凡是他的功德，也勝於其他有情的功德，而先前的正等覺者與一切有情無等，但這位以色身名身與他們相等。 "世間"即有情世間。但"正在生起而生起"這兩者都是未完成語，因為生起行為是現在時。但此中應知這樣的意義 - 正在生起而為眾生利益而生起，不因其他因。因為此中這māna音是相，此中如是相不能以其他語相排除。又應知此中這差別 - 名為正在生起，名為生起，名為已生起。因為這從燃燈佛足下開始直到阿那含果為名為正在生起，在阿羅漢道剎那名為生起，在阿羅漢果剎那名為已生起。因為諸佛不像聲聞那樣次第生起神通智等，而是與阿羅漢道一起一切遍智功德聚即名為已來，所以因已生起一切作用而在阿羅漢果剎那名為已生起，因為不生起彼而在其他剎那隨宜只說"正在生起而生起"。在此經中也是就阿羅漢果剎那而說"生起"。因為見到過去時也用現在用法，此中這即是已生起的意思。如是此中"正在生起"的māna音是能力義。具足以多少能力欲求大菩薩最後有的生起，以多少能力成為具足菩提資糧的意思。因為依如是能力結合而名為正在生起。與一切有情無等，只與無等的先前諸佛相等，如中間已煉的金塊無差別，這是"一補特伽羅"的差別語。斷除稱為執著的渴愛為斷除執著。斷絕輪迴為斷絕輪迴。

Pahontenāti sakkontena. 『『Pañcanikāye』』ti vatvāpi anekāvayavattā tesaṃ na ettakena sabbathā pariyādānanti 『『navaṅgaṃ satthusāsanaṃcaturāsītidhammakkhandhasahassānī』』ti vuttaṃ. Atitthenāti anotaraṇaṭṭhānena. Na vattabbo aparimāṇavaṇṇattā buddhādīnaṃ, niravasesānañca tesaṃ idha pakāsanena pāḷisaṃvaṇṇanāya eva sampajjanato, cittasampahaṃsanakammaṭṭhānasampajjanavasena ca saphalattā. Thāmo veditabbo sabbathāmena pakāsitattā. Kiṃ pana so tathā ogāhetvā bhāsatīti āha. 『『Brahmadatto panā』』tiādi. Anukkamena punappunaṃ vā savanaṃ anussavo, paramparasavanaṃ. Ādi-saddena ākāraparivitakkadiṭṭhinijjhānakkhantiyo saṅgaṇhāti. Tattha 『『sundaramidaṃ kāraṇa』』nti evaṃ sayameva kāraṇaparivitakkanaṃ ākāraparivitakko. Attano diṭṭhiyā nijjhāyitvā khamanaṃ ruccanaṃ diṭṭhinijjhānakkhantīti aṭṭhakathāsu vuttaṃ, tehiyeva sambandhitenāti attho. Matta-saddo hettha visesanivattiattho, tena yathāvuttaṃ kāraṇaṃ nivatteti. Attano thāmenāti attano ñāṇabaleneva, na pana buddhādīnaṃ guṇānurūpanti adhippāyo. Asaṅkhyeyyāparimeyyappabhedā hi buddhādīnaṃ guṇā. Vuttañhetaṃ –

『『Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā』』ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.1; apa. aṭṭha. 2.91; cariyā. aṭṭha. 9, 329);

Idhāpi vakkhati 『『appamattakaṃ kho paneta』』ntiādi.

Iti-saddo nidassanattho vuttappakāraṃ nidasseti. Ha-kāro nipātamattanti āha 『『evaṃ te』』ti. Aññamaññassā』』ti idaṃ ruḷhipadaṃ 『『eko ekāyā』』ti (pārā. 444, 452) padaṃ viyāti dassento 『『aññoaññassā』』ti ruḷhipadeneva vivarati. 『『Ujumevā』』ti sāvadhāraṇasamāsataṃ vatvā tena nivattetabbatthaṃ āha 『『īsakampi apariharitvā』』ti, thokatarampi avirajjhitvāti attho. Kathanti āha 『『ācariyena hī』』tiādi. Pubbe ekavāramiva avaṇṇavaṇṇabhāsane niddiṭṭhepi 『『ujuvipaccanīkavādā』』ti (dī. ni.

我來為您直譯這段巴利文： "能"即能夠。雖說"五部"，但因為它們有多個部分，不僅此而遍盡一切，所以說"九分教法八萬四千法蘊"。"非渡口"即非渡處。不應說，因為佛等功德無量，而此中顯示彼等無餘而成就註釋聖典，且依成就心歡喜業處而有果。應知力量，因為以一切力顯示。但他是否如是深入而說呢？說"但梵達多"等。傳聞即次第或一再聽聞，即相傳聽聞。以"等"音攝取行相思惟、見、思察和忍。其中如是自己思惟"此因美好"為行相思惟。註釋中說以自己的見思察而忍受喜歡為見思察忍，即與彼等相關的意思。此中"只"音為遮止差別義，以此遮止如說的因。"以自力"即只以自己智力，而非隨順佛等功德的意趣。因為佛等功德有無數無量差別。因為說此： "即使佛對佛說讚歎， 一劫中不說其他； 雖歷長遠劫盡了， 如來讚歎不能盡。" 此中也將說"但這是少分"等。 "iti"音為顯示義，顯示已說方式。"ha"音只是不變詞，所以說"如是彼"。"相互"這是慣用語，如"一對一"的語，所以以"他對他"慣用語開顯。說"正直"為有限定複合詞，以此說應遮止義為"不避少許"，意思是不錯誤一點點。如何？說"因為阿阇黎"等。雖然前面像一次說非讚歎和讚歎，"正直相違說"。

1.1) vuttattā anekavārameva te evaṃ bhāsantīti veditabbanti dassetuṃ 『『puna itaro avaṇṇaṃ itaro vaṇṇa』』nti vuttaṃ. Tena hi visaddassa vividhatthataṃ samattheti. Sāraphalaketi sāradāruphalake , uttamaphalake vā. Visarukkhaāṇinti visadārumayapaṭāṇiṃ. Iriyāpathānubandhanena anubandhā honti, na sammāpaṭipattianubandhanena.

Sīsānulokinoti sīsena anulokino, sīsaṃ ukkhipitvā maggānukkamena olokayamānāti attho. Tasmiṃ kāleti yamhi saṃvacchare, utumhi, māse, pakkhe vā bhagavā taṃ addhānamaggaṃ paṭipanno, tasmiṃ kāle. Tena hi aniyamato saṃvaccharautumāsaḍḍhamāsāva niddisitā 『『taṃ divasa』』nti divasassa visuṃ niddiṭṭhattā, muhuttādīnañca divasapariyāpannato. 『『Taṃ addhānaṃ paṭipanno』』ti cettha ādhāravacanametaṃ. Teneva hi kiriyāvicchedadassanavasena 『『rājagahe piṇḍāya caratī』』ti saha pubbakālakiriyāhi vattamānaniddeso kato, itarathā tasmiṃ kāle rājagahe piṇḍāya carati, taṃ addhānamaggañca paṭipannoti anadhippetattho āpajjeyya. Na hi asamānavisayā kiriyā ekādhārā sambhavanti, yā cettha adhippetā addhānapaṭipajjanakiriyā, sā ca aniyamitā na yuttāti. Rājagahaparivattakesūti rājagahaṃ parivattetvā ṭhitesu. 『『Aññatarasmi』』nti iminā tesu bhagavato anibaddhavāsaṃ dasseti. Soti evaṃ rājagahe vasamāno so bhagavā. Piṇḍāya caraṇenapi hi tattha paṭibaddhabhāvavacanato sannivāsattameva dasseti. Yadi pana 『『piṇḍāya caramāno so bhagavā』』ti paccāmaseyya, yathāvuttova anadhippetattho āpajjeyyāti. Taṃ divasanti yaṃ divasaṃ addhānamaggaṃ paṭipanno, taṃ divasa. Taṃ addhānaṃ paṭipannoti ettha accantasaṃyogavacanametaṃ. Bhattabhuñjanato pacchā pacchābhattaṃ, tasmiṃ pacchābhattasamaye. Piṇḍapātapaṭikkantoti yattha piṇḍapātatthāya caritvā bhuñjanti, tato apakkanto. Taṃ addhānaṃ paṭipannoti 『『nāḷandāyaṃ veneyyānaṃ vividhahitasukhanipphattiṃ ākaṅkhamāno imissā aṭṭhuppattiyā tividhasīlālaṅkataṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsanaṃ dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ dasasahassilokadhātupakampanaṃ brahmajālasuttaṃ desessāmī』』ti taṃ yathāvuttaṃ dīghamaggaṃ paṭipanno, idaṃ pana kāraṇaṃ pakaraṇatova pākaṭanti na vuttaṃ. Ettāvatā 『『kasmā pana bhagavā taṃ addhānaṃ paṭipanno』』ti codanā visodhitā hoti.

我來為您直譯這段巴利文： 1.1. 因為說"正直相違說"，為顯示應知他們如是說多次，所以說"又一者說非讚歎，一者說讚歎"。因為以此確立"vi"音的種種義。"心木板"即柬木板，或最上板。"毒樹箭"即毒木製成的箭。以行威儀而隨行，不以正行而隨行。 "仰望頭"即以頭仰望，意思是抬頭隨道路次第觀望。"彼時"即在世尊行彼道路的年、季、月或半月中的時間。因為以此無確定表示年季月半月,"彼日"因為日子被另外表示,而剎那等屬於日子。此中"行彼路"這是處所語。因為以此依顯示動作中斷而說"在王舍城（現今印度比哈爾邦巴特那附近）托缽行"與先前動作的現在表示一起說,否則會成為非意趣義即"彼時在王舍城托缽行且行彼道路"。因為不同範圍的動作不能有同一處所,此中所意趣的行路動作是無確定故不合理。"在王舍城周圍"即在繞王舍城而住的。以"某"這顯示佛在彼等中無固定住處。"彼"即如是住在王舍城的彼世尊。因為以托缽行也說與彼處相系,只顯示住處性。但若說"托缽行的彼世尊",會成為如說的非意趣義。"彼日"即行道路的彼日。此中"行彼路"這是完全結合語。飯食后為食后,在彼食后時。"從托缽返"即從為托缽而行並食的地方返回。"行彼路"即"為欲成就那爛陀諸所化者種種利益安樂,在此事起時將說以三種戒莊嚴,破除種種欺詐諂誑等邪命,解開六十二見網,震動萬世界的梵網經"而行彼如說的長路,但此因由從文脈明顯故未說。至此解決"為何世尊行彼路"的質問。

Idāni itarampi codanaṃ visodhituṃ 『『suppiyopī』』ti vuttaṃ. Tasmiṃ kāle, taṃ divasaṃ anubandhoti ca vuttanayena sambandho. Pāto asitabboti pātarāso, so bhutto yenāti bhuttapātarāso. Iccevāti evameva manasi sannidhāya, na pana 『『bhagavantaṃ, bhikkhusaṅghañca piṭṭhito piṭṭhito anubandhissāmī』』ti. Tena vuttaṃ 『『bhagavato taṃ maggaṃ paṭipannabhāvaṃ ajānantovā』』ti, tathā ajānanto eva hutvā anubandhoti attho. Na hi so bhagavantaṃ daṭṭhumeva icchati, tenāha 『『sace pana jāneyya, nānubandheyyā』』ti. Ettāvatā 『『kasmā ca suppiyo anubandho』』ti codanā visodhitā hoti. 『『So』』tiādinā aparampi codanaṃ visodheti. Kadāci pana bhagavā aññataraveseneva gacchati aṅgulimāladamanapakkusātiabhiggamanādīsu, kadāci buddhasiriyā, idhāpi īdisāya buddhasiriyāti dassetuṃ 『『buddhasiriyā sobhamāna』』ntiādi vuttaṃ. Sirīti cettha sarīrasobhaggādisampatti, tadeva upamāvasena dasseti 『『rattakambalaparikkhittamivā』』tiādinā. Gacchatīti jaṅgamo yathā 『『caṅkamo』』ti. Cañcalamāno gacchanto giri, tādisassa kanakagirino sikharamivāti attho.

『『Tasmiṃ kirā』』tiādi tabbivaraṇaṃ, pāḷiyaṃ adassitattā, porāṇaṭṭhakathāyañca anāgatattā anussavasiddhā ayaṃ kathāti dassetuṃ 『『kirā』』ti vuttanti vadanti, tathā vā hotu aññathā vā, attanā adiṭṭhaṃ, asutaṃ, amutañca anussavamevāti daṭṭhabbaṃ. Nīlapītalohitodātamañjiṭṭhapabhassaravasena chabbaṇṇā. Samantāti samantato dasahi disāhi. Asītihatthappamāṇeti tesaṃ rasmīnaṃ pakatiyā pavattiṭṭhānavasena vuttaṃ, tasmā samantato, upari ca paccekaṃ asītihatthamatte padese pakatiyāva ghanībhūtā rasmiyo tiṭṭhantīti daṭṭhabbaṃ, vinayaṭīkāyaṃ pana 『『tāyeva byāmappabhā nāma. Yato chabbaṇṇā rasmiyo taḷākato mātikā viya dasasu disāsu dhāvanti, sā yasmā byāmamattā viya khāyati, tasmā byāmappabhāti vuccatī』』ti vuttaṃ, (vi. vi. ṭī. 1.16) saṅgītisuttavaṇṇanāyaṃ pana vakkhati 『『puratthimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṃ ṭhānaṃ gaṇhāti. Pacchimakāyato. Dakkhiṇahatthato. Vāmahatthato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṃ ṭhānaṃ gaṇhāti. Upari kesantato paṭṭhāya sabbakesāvaṭṭehi moragīvavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ gaṇhāti. Heṭṭhā pādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti. Evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā vidhāvantī』』ti (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 現在為解決另一質問說"蘇毗也"。"彼時"、"彼日隨行"如說方式相關。應在早晨食用為早餐,彼已食用者為已食早餐。"如是"即如是放在心中,而非"我將從後跟隨世尊和比丘僧"。所以說"不知世尊行彼路",意思是如是不知而隨行。因為他不只欲見世尊,所以說"若知道,則不會隨行"。至此解決"為何蘇毗隨行"的質問。以"彼"等解決另一質問。有時世尊以某種相貌而行如調服指鬘、往見跋俱娑帝等時,有時以佛威儀,此中也顯示如是佛威儀而說"以佛威儀莊嚴"等。此中"勝"即身體端嚴等成就,以譬喻方式顯示彼即說"如被紅毛毯圍繞"等。"行"即行進如"經行"。搖動而行的山,意思是如此金山之峰。 "彼時"等是彼之解釋,因為聖典中未顯示,古註釋中也未來,為顯示此說是由傳聞成就而說"傳聞",諸師如是說,或如是或不如是,應見自己未見、未聞、未想的只是傳聞。以青黃赤白粉紅光明為六色。"周遍"即從十方周遍。"八十肘量"是依彼等光芒平常生起處所而說,所以應見平常在周遍和上方各八十肘處光芒凝聚而住,但在律疏中說:"彼即名為庸光。從此六色光芒如從池中水道般流向十方,因為顯現如庸量,所以稱為庸光。"在結集經注中將說:"從前身生起金色光芒取八十肘處。從後身。從右手。從左手生起金色光芒取八十肘處。從上發端始於一切髮圈孔雀頸色光芒生起在空中取八十肘處。從下足下珊瑚色光芒生起在厚地取八十肘處。如是六色佛光在周遍八十肘處照耀閃爍流散。"

3.299) keci pana aññathāpi parikappanāmattena vadanti, taṃ na gahetabbaṃ tathā aññattha anāgatattā, ayuttattā ca. Tāsaṃ pana buddharasmīnaṃ tadā aniggūhitabhāvadassanatthaṃ 『『tasmiṃ kira samaye』』ti vuttaṃ. Pakkusātiabhiggamanādīsu viya hi tadā tāsaṃ niggūhane kiñci kāraṇaṃ natthi. Ādhāvantīti abhimukhaṃ disaṃ dhāvanti. Vidhāvantīti vividhā hutvā vidisaṃ dhāvanti.

Tasmiṃ vanantare dissamānākārena tāsaṃ rasmīnaṃ sobhā viññāyatīti āha 『『ratanāveḷā』』tiādi. Ratanāveḷā nāma ratanamayavaṭaṃsakaṃ muddhaṃ avati rakkhatīti hi aveḷā,āveḷā vā, muddhamālā. Ukkā nāma yā sajotibhūtā, tāsaṃ sataṃ, nipatanaṃ nipāto, tassa nipāto, tena samākulaṃ tathā. Pisitabbattā piṭṭhaṃ, cīnadese jātaṃ piṭṭhaṃ cīnapiṭṭhaṃ, rattacuṇṇaṃ, yaṃ 『『sindūro』』tipi vuccati, cīnapiṭṭhameva cuṇṇaṃ. Vāyuno vegena ito cito ca khittaṃ tanti tathā. Indassa dhanu lokasaṅketavasenāti indadhanu, sūriyarasmivasena gagane paññāyamānākāraviseso. Kuṭilaṃ aciraṭṭhāyittā virūpaṃ hutvā javati dhāvatīti vijju, sāyeva latā taṃsadisabhāvenāti tathā, vāyuvegato valāhakaghaṭṭaneneva jātarasmi. Tāyati avijahanavasena ākāsaṃ pāletīti tārā, gaṇasaddo paccekaṃ yojetabbo. Tassa pabhā tathā. Vipphuritaviccharitamivāti ābhāya vividhaṃ pharamānaṃ, vijjotayamānaṃ viya ca. Vanassa antaraṃ vivaraṃ vanantaraṃ, bhagavatā pattapattavanappadesanti vuttaṃ hoti.

Asītiyā anubyañjanehi tambanakhatādīhi anurañjitaṃ tathā. Kamalaṃ padumapuṇḍarīkāni, avasesaṃ nīlarattasetabhedaṃ saroruhaṃ uppalaṃ, iti pañcavidhā paṅkajajāti pariggahitā hoti. Vikasitaṃ phullitaṃ tadubhayaṃ yassa sarassa tathā. Sabbena pakārena parito samantato phullati vikasatīti sabbapāliphullaṃ a-kārassa ā-kāraṃ, ra-kārassa ca la-kāraṃ katvā yathā 『『pālibhaddo』』ti, tārānaṃ marīci pabhā, tāya vikasitaṃ vijjotitaṃ tathā. Byāmappabhāya parikkhepo parimaṇḍalo, tena vilāsinī sobhinī tathā. Mahāpurisalakkhaṇāni aññamaññapaṭibaddhattā mālākāreneva ṭhitānīti vuttaṃ 『『dvattiṃsavaralakkhaṇamālā』』ti. Dvattiṃsacandādīnaṃ mālā kenaci ganthetvā paṭipāṭiyā ca ṭhapitāti na vattabbā 『『yadi siyā』』ti parikappanāmattena hi 『『ganthetvā ṭhapitadvattiṃsacandamālāyā』』tiādi vuttaṃ. Parikappopamā hesā, lokepi ca dissati.

『『Mayeva mukhasobhāsse, tyalaminduvikatthanā;

Yatombujepi sātthīti, parikappopamā aya』』nti.

Dvattiṃsacandamālāya siriṃ attano siriyā abhibhavantī ivāti sambandho. Esa nayo sesesupi.

我來為您直譯這段巴利文： 有些人以其他臆想而說，不應取彼，因為如是在其他處未來，且不合理。但為顯示彼時彼等佛光未被遮蔽而說"彼時傳聞"。因為如往見跋俱娑帝等時般，彼時遮蔽彼等沒有任何因由。"奔馳"即向面前方奔馳。"散馳"即成為種種向四方奔馳。 以彼林間所見形相而知彼等光芒的莊嚴，所以說"寶冠"等。寶冠即以寶所成頭飾，因保護頭頂故為冠，或冠即頭鬘。火炬即具光者，彼等百數，落下為墮，彼墮，以彼雜亂如是。因研磨故為粉，生於支那國的粉為支那粉，赤粉，即所謂"辰砂"，支那粉即粉。以風勢被拋此彼如是。因世間習稱為因陀羅弓的帝弓，以日光在空中顯現的特殊形相。彎曲不久住變異而行馳為電，彼即藤以似彼性如是，從風勢云擊而生的光芒。以不離方式保護虛空為星，群音各別結合。彼之光如是。"閃耀散射"即以光明種種遍滿、照耀般。林的空隙為林間，意思是說世尊已達的林地。 以八十種好如銅色指甲等裝飾如是。蓮即紅白蓮花，其餘青紅白差別的水生花為青蓮，如是攝取五種泥生種類。開敷盛開二者的池如是。一切方式周遍四方開敷盛開為一切開敷，作a音為ā音，ra音為la音如"pālibhadda"。星的光芒光明，以彼開敷照耀如是。庸光圍繞成圓，以彼莊嚴光耀如是。大人相因互相系屬如鬘般住，所以說"三十二勝相鬘"。不應說三十二月等鬘被某人系成並次第安置，因為以"若有"臆想而說"如系置的三十二月鬘"等。這是臆想譬喻，在世間也見到。 "我面容之光輝， 何須月誇耀； 因蓮也有光， 此臆想譬喻。" 與三十二月鬘以自勝征勝如是相關。其餘也是此理。

Evaṃ bhagavato tadā sobhaṃ dassetvā idāni bhikkhusaṅghassāpi sobhaṃ dassento 『『tañca panā』』tiādimāha . Catubbidhāya appicchatāya appicchā. Dvādasahi santosehi santuṭṭhā. Tividhena vivekena pavivittā. Rājarājamahāmattādīhi asaṃsaṭṭhā. Duppaṭipattikānaṃ codakā. Pāpe akusale garahino paresaṃ hitapaṭipattiyā vattāro. Paresañca vacanakkhamā. Vimuttiñāṇadassanaṃ nāma paccavekkhaṇañāṇaṃ. 『『Tesa』』ntiādinā tadabhisambandhena bhagavato sobhaṃ dasseti. Rattapadumānaṃ saṇḍo samūho vanaṃ, tassa majjhe gatā tathā. 『『Rattaṃ padumaṃ, setaṃ puṇḍarīka』』nti pattaniyamamantarena tathā vuttaṃ, pattaniyamena pana satapattaṃ padumaṃ, ūnakasatapattaṃ puṇḍarīkaṃ. Pavāḷaṃ viddumo, tena katāya vedikāya parikkhitto viya. Migapakkhīnampīti pi-saddo, api-saddo vā sambhāvanāyaṃ, tenāha 『『pageva devamanussāna』』nti. Mahātherāti mahāsāvake sandhāyāha. Surañjitabhāvena īsakaṃ kaṇhavaṇṇatāya meghavaṇṇaṃ. Ekaṃsaṃ karitvāti ekaṃsapārupanavasena vāmaṃse karitvā. Kattarassa jiṇṇassa ālambano daṇḍo kattaradaṇḍo, bāhullavasenāyaṃ samaññā. Suvammaṃ nāma sobhaṇuracchado, tena vammitā sannaddhāti suvammavammitā, idaṃ tesaṃ paṃsukūladhāraṇanidassanaṃ. Yesaṃ kucchigataṃ sabbampi tiṇapalāsādi gandhajātameva hoti, te gandhahatthino nāma, ye 『『hemavatā』』tipi vuccanti, tesampi therānaṃ sīlādiguṇagandhatāya taṃsadisatā. Antojaṭābahijaṭāsaṅkhātāya taṇhājaṭāya vijaṭitabhāvato vijaṭitajaṭā. Taṇhābandhanāya chinnattā chinnabandhanā. 『『So』』tiādi yathāvuttavacanassa guṇadassanaṃ. Anubuddhehīti buddhānamanubuddhehi. Tepi hi ekadesena bhagavatā paṭividdhapaṭibhāgeneva cattāri saccāni bujjhanti. Pattaparivāritanti pupphadalena parivāritaṃ. Kaṃ vuccati kamalādi, tasmiṃ sarati virājatīti kesaraṃ, kiñjakkho. Kaṇṇe karīyatīti kaṇṇikā. Kaṇṇālaṅkāro, taṃsadisaṇṭhānatāya kaṇṇikā, bījakoso. Channaṃ haṃsakulānaṃ seṭṭho dhataraṭṭho haṃsarājā viya, hārito nāma mahābrahmā viya.

Evaṃ gacchantaṃ bhagavantaṃ, bhikkhū ca disvā attano parisaṃ olokesīti sambandho. Kājadaṇḍaketi kājasaṅkhāte bhārāvahadaṇḍake, kājasmiṃ vā bhāralaggitadaṇḍake. Khuddakaṃ pīṭhaṃ pīṭhakaṃ. Mūle, agge ca tidhā kato daṇḍo tidaṇḍo. Morahatthako morapiñchaṃ. Khuddakaṃ pasibbaṃ pasibbakaṃ. Kuṇḍikā kamaṇḍalu. Sā hi kaṃ udakaṃ udeti pasaveti, rakkhatīti vā kuṇḍikā niruttinayena. Gahitaṃ omakato lujjitaṃ, vividhaṃ lujjitañca pīṭhaka…pe… kuṇḍikādianekaparikkhārasaṅkhātaṃ bhāraṃ bharati vahatīti gahita…pe… bhārabharitā. Itīti nidassanattho. Evanti idamattho. Evaṃ idaṃ vacanamādi yassa vacanassa tathā, tadeva niratthakaṃ vacanaṃ yassāti evamādiniratthakavacanā. Mukhaṃ etassa atthīti mukharā, sabbepi mukhavantā eva, ayaṃ pana pharusābhilāpamukhavatī, tasmā evaṃ vuttaṃ. Nindāyañhi ayaṃ rapaccayo. Mukhena vā amanāpaṃ kammaṃ rāti gaṇhātīti mukharā. Vividhā kiṇṇā vācā yassāti vikiṇṇavācā. Tassāti suppiyassa paribbājakassa. Nti yathāvuttappakāraṃ parisaṃ.

我來為您直譯這段巴利文： 如是顯示世尊彼時莊嚴后，現在為顯示比丘僧的莊嚴而說"但彼"等。以四種少欲為少欲。以十二種知足為知足。以三種遠離為遠離。不與王、王大臣等交往。呵責惡行者。呵斥惡不善並說他人有益行。忍受他人言語。解脫智見即省察智。以"彼等"等依彼相關顯示世尊莊嚴。紅蓮的叢為聚為林，去其中如是。不確定花瓣而說"紅蓮、白蓮"如是，但以花瓣確定百瓣為蓮，不滿百瓣為白蓮。珊瑚為赤玉，如被以彼所作欄桿圍繞。"獸鳥也"中"也"音或"亦"音為尊重，所以說"何況天人"。"大長老"說是指大聲聞。以善染性而少許黑色為云色。"作偏袒"即以偏袒披覆方式在左肩作。老人的支撐杖為枴杖，依多而此稱謂。善鎧即美好胸甲，以彼鎧裝甲為善鎧裝甲，此是顯示彼等持糞掃衣。凡入腹的一切草葉等都成為香者名香象，即所謂"雪山象"，因長老們的戒等功德香性而似彼。因解開內結外結稱為愛結故為解結。因斷愛縛故為斷縛。"彼"等為如說語的功德顯示。"隨覺"即隨佛覺悟。因為彼等也以一分如世尊所證的部分而覺悟四諦。"為瓣圍繞"即被花瓣圍繞。被稱為蓮等者，於彼流出光耀為花蕊，即花絲。作于耳為耳飾。耳飾，因似彼形狀為耳飾，即種室。如六種鵝族中最勝的持國鵝王，如名為哈利多的大梵天。 如是見到行走的世尊和比丘們而觀看自己眷屬相關。"擔杖"即名為擔的負重杖，或在擔上系重物的杖。小座為座子。根、頂三分的杖為三杖。孔雀羽為孔雀尾。小袋為小包。瓶為水瓶。因為彼出生水、保護水故以詞源法為瓶。取最少破損和種種破損的座子至水瓶等多種用具稱為重擔者為取破損重擔者。"如是"為顯示義。"如是"此義。如是此語為此語之始如是，即彼無義語者為如是等無義語者。有口為多口，一切都只是有口，但這是惡口，所以如是說。因為此ra詞尾為貶義。或以口取不可意業為多口。種種散亂語者為散語者。"彼"即彼遊行者。"n"如說方式的眷屬。

Idānīti tassa tathārūpāya parisāya dassanakkhaṇe. Panāti arucisaṃsūcanattho, tathāpīti attho. Lābha…pe… hāniyā ceva hetubhūtāya. Kathaṃ hānīti āha 『『aññatitthiyānañhī』』tiādi. Nissirīkatanti nisobhataṃ, ayamattho morajātakādīhipi dīpetabbo. 『『Upatissakolitānañcā』』tiādinā pakkhahānitāya vitthāro. Āyasmato sāriputtassa, mahāmoggallānassa ca bhagavato santike pabbajjaṃ sandhāya 『『tesu pana pakkantesū』』ti vuttaṃ. Tesaṃ pabbajitakāleyeva aḍḍhateyyasataṃ paribbājakaparisā pabbaji, tato parampi tadanupabbajitā paribbājakaparisā aparimāṇāti dasseti 『『sāpi tesaṃ parisā bhinnā』』ti iminā. Yāya kāyaci hi paribbājakaparisāya pabbajitāya tassa parisā bhinnāyeva nāma samānagaṇattāti tathā vuttaṃ. 『『Imehī』』tiādinā lābhapakkhahāniṃ nigamanavasena dasseti. Usūyasaṅkhātassa visassa uggāro uggilanaṃ usūyavisuggāro, taṃ. Ettha ca 『『yasmā panesā』』tiādināva 『『kasmā ca so ratanattayassa avaṇṇaṃ bhāsatī』』ti codanaṃ visodheti, 『『sace』』tiādikaṃ pana sabbampi tapparivāravacanamevāti tehipi sā visodhitāyeva nāma. Bhagavato virodhānunayābhāvavīmaṃsanatthaṃ ete avaṇṇaṃ vaṇṇaṃ bhāsanti. 『『Mārena anvāviṭṭhā evaṃ bhāsantī』』ti ca keci vadanti, tadayuttameva aṭṭhakathāya ujuvipaccanīkattā. Pākaṭoyevāyamatthoti.

我來為您直譯這段巴利文： "今"即彼如是類眷屬的見時。"但"即表示不喜，意思是"雖然如是"。以利等損失為因。如何損失而說"因為其他外道"等。"失光榮"即失莊嚴，此義應以孔雀本生等顯示。以"優波帝沙拘利陀等"等廣說派別損失。關於具壽舍利弗和大目犍連在世尊處出家而說"彼等離去時"。顯示彼等出家時即二百五十眾外道眾出家，此後隨彼等出家的外道眾無量，以"彼等眷屬也破"此。因為任何外道眾出家時，彼眷屬即稱為破，因為是同類眾故如是說。以"以此等"等以結論方式顯示利派損失。嫉妒稱為毒的吐出為吐出嫉妒毒，彼。此中以"因為彼"等清凈"為何彼說三寶過失"的質問，但"若"等一切也只是彼圍繞語，所以以彼等彼也稱為已清凈。為試驗對世尊的違逆、隨順性而彼等說過失、功德。有些人說"被魔附著而如是說"，彼不合理因違逆註釋。此義即顯明。

1. Yasmā atthaṅgato sūriyo, tasmā akālo dāni gantunti sambandho.

Ambalaṭṭhikāti sāmīpikavohāro yathā 『『varuṇanagaraṃ, godāgāmo』』ti āha 『『tassa kirā』』tiādi. Taruṇapariyāyo laṭṭhikā-saddo rukkhavisaye yathā 『『mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdī』』tiādīsūti dasseti』』 『『taruṇambarukkho』』ti iminā. Keci pana 『『ambalaṭṭhikā nāma vuttanayena eko gāmo』』ti vadanti, tesaṃ mate ambalaṭṭhikāyanti samīpatthe bhummavacanaṃ. Chāyūdakasampannanti chāyāya ceva udakena ca sampannaṃ. Mañjusāti peḷā. Paṭibhānacittavicittanti itthipurisasaññogādinā paṭibhānacittena vicittaṃ, etena rañño agāraṃ, tadeva rājāgārakanti dasseti. Rājāgārakaṃ nāma vessavaṇamahārājassa devāyatananti eke.

Bahuparissayoti bahupaddavo. Kehīti vuttaṃ 『『core』hipī』』tiādi. Handāti vacanavossaggatthe nipāto, tadānubhāvato nipparissayatthāya idāni upagantvā sve gamissāmīti adhippāyo. 『『Saddhiṃ antevāsinā brahmadattena māṇavenā』』 ticceva sīhaḷaṭṭhakathāyaṃ vuttaṃ, tañca kho pāḷiāruḷhavaseneva, na pana tadā suppiyassa parisāya abhāvatoti imamatthaṃ dassetuṃ 『『saddhiṃ attano parisāyā』』ti idha vuttaṃ. Kasmā panettha brahmadattoyeva pāḷiyamāruḷho, na pana tadavasesā suppiyassa parisāti ? Desanānadhīnabhāvena payojanābhāvato. Yathā cetaṃ, evaṃ aññampi edisaṃ payojanābhāvato saṅgītikārakehi na saṅgītanti daṭṭhabbaṃ. Keci pana 『『pāḷiyaṃ vutta』』nti ādhāraṃ vatvā 『tadetaṃ na sīhaḷaṭṭhakathānayadassanaṃ, pāḷiyaṃ vuttabhāvadassanamevā』ti』』 vadanti, taṃ na yujjati. Pāḷiāruḷhavaseneva pāḷiyaṃ vuttanti adhippetatthassa āpajjanato. Tasmā yathāvuttanayeneva attho gahetabboti. 『『Vuttanti vā amhehipi idha vattabbanti attho. Evañhi tadā aññāyapi parisāya vijjamānabhāvadassanatthaṃ evaṃ vuttaṃ, pāḷiyamāruḷhavasena pana aññathāpi idha vattabbanti adhippāyo yutto』』ti vadanti.

Idāni 『『tatrāpi suda』』ntiādipāḷiyā sambandhaṃ dassetuṃ 『『evaṃ vāsaṃ upagato panā』』tiādi vuttaṃ. Parivāretvā nisinno hotīti sambandho. Kucchitaṃ kattabbanti kukataṃ, tassa bhāvo kukkuccaṃ, kucchitakiriyā, ito cito ca cañcalananti attho, hatthassa kukkuccaṃ tathā. 『『Sā hī』』tiādinā tathābhūtatāya kāraṇaṃ dasseti. Nivāteti vātavirahitaṭṭhāne. Yathāvuttadosābhāvena niccalā. Taṃ vibhūtinti tādisaṃ sobhaṃ. Vippalapantīti sativossaggavasena vividhā lapanti. Nillālitajivhāti ito cito ca nikkhantajivhā. Kākacchamānāti kākānaṃ saddasadisaṃ saddaṃ kurumānā. Gharugharupassāsinoti gharugharuiti saddaṃ janetvā passasantā. Issāvasenāti yathāvuttehi dvīhi kāraṇehi usūyanavasena. 『『Sabbaṃ vattabba』』nti iminā 『『ādipeyyālanayoya』』nti dasseti.

我來為您直譯這段巴利文： 2.因太陽已落下，所以現在非時去相關。 菴婆園即鄰近稱呼，如"婆樓那城、牛村"而說"據說彼"等。幼樹義laṭṭhikā詞在樹領域，如"入大林在幼芒果樹下坐午休"等，以"幼芒果樹"此顯示。但有些人說"名為菴婆園如說方式為一村"，依彼等意見"在菴婆園"為鄰近義處格。具足陰涼水即具足陰涼和水。匣即箱。以辯才畫善繪即以男女和合等辯才畫善繪，以此顯示王舍，即是王舍。有些人說名為王舍是毗沙門大王的天處。 多危難即多災難。"以何"而說"以盜賊等"。"來"為語詞捨棄義不變詞，因彼勢力為無危難義現在近去明日將去意。在錫蘭註釋中只說"與弟子學生青年梵施俱"，而且彼以契經升起方式，非因彼時無眾，為顯示此義此處說"與自眾俱"。但為何此中契經中只升起梵施，而非彼餘眾？因無關教說之用。如此，如是其他如此因無用故結集者不結集應知。但有些人說"契經中說"為處后"此非顯示錫蘭註釋方式，只是顯示契經中所說"，彼不合理。因成就契經升起方式即契經中說的意義。所以應如說方式取義。或說"說"即我等此處也應說義。因如是，如是說為顯示彼時有其他眾存在，但依契經升起方式此處也應另說意適合。 現在為顯示"但于彼"等契經相關而說"如是入住但"等。圍繞坐相關。應作惡為惡作，彼性為惡作，惡業，此處彼處動搖義，手的惡作如是。以"因彼"等顯示如是性的原因。"無風"即無風處。以如說過失不存在故不動。"彼莊嚴"即如是莊嚴。"胡言"即依念捨棄勢力種種說。"吐舌"即此處彼處伸出舌。"如烏鳴"即作如烏聲的聲。"咕嚕咕嚕呼吸"即生咕嚕咕嚕聲而呼吸。"以嫉故"即以如說二因嫉妒勢力。以"一切應說"此顯示"等省略之初方式"。

1. Sammā pahonti taṃ taṃ kammanti sampahulā, bahavo, tenāha 『『bahukāna』』nti. Sabbantimena paricchedena catuvaggasaṅgheneva vinayakammassa kattabbattā 『『vinayapariyāyenā』』tiādi vuttaṃ. Tayo janāti cesa upalakkhaṇaniddeso dvinnampi sampahulattā. Tattha tattha tathāyevāgatattā 『『suttantapariyāyenā』』tiādimāha. Taṃ taṃ pāḷiyā āgatavohāravasena hi ayaṃ bhedo. Tayo janā tayo eva nāma, tato paṭṭhāya uttari catupañcajanādikā sampahulāti attho. Tatoti cāyaṃ mariyādāvadhi. Maṇḍalamāḷoti anekatthapavattā samaññā, idha pana īdisāya evāti niyamento āha 『『katthacī』』tiādi. Kaṇṇikā vuccati kūṭaṃ. Haṃsavaṭṭakacchannenāti haṃsamaṇḍalākārachannena. Tadeva channaṃ aññattha 『『supaṇṇavaṅkacchadana』』nti vuttaṃ. Kūṭena yutto agāro, soyeva sālāti kūṭāgārasālā. Thambhapantiṃ parikkhipitvāti thambhamālaṃ parivāretvā, parimaṇḍalākārena thambhapantiṃ katvāti vuttaṃ hoti. Upaṭṭhānasālā nāma payirupāsanasālā. Yattha upaṭṭhānamattaṃ karonti, na ekarattadirattādivasena nisīdanaṃ, idha pana tathā katā nisīdanasālāyevāti dasseti 『『idha panā』』tiādinā. Teneva pāḷiyaṃ 『『sannipatitāna』』 ntveva avatvā 『『sannisinnāna』』ntipi vuttaṃ. Mānitabboti māḷo, mīyati pamīyatīti vā māḷo. Maṇḍalākārena paṭicchanno māḷoti maṇḍalamāḷo, anekakoṇavanto paṭissayaviseso. 『『Sannisinnāna』』nti nisajjanavasena vuttaṃ, nisajjanavasena vā 『『sannisinnāna』』nti saṃvaṇṇetabbapadamajjhāharitvā sambandho. Iminā nisīdanairiyāpathaṃ, kāyasāmaggīvasena ca samodhānaṃ sandhāya padadvayametaṃ vuttanti dasseti. Saṅkhiyā vuccati kathā sammā khiyanato kathanato. Kathādhammoti kathāsabhāvo, upaparikkhā vidhīti keci.

『『Acchariya』』ntiādi tassa rūpadassananti āha 『『katamo pana so』』tiādi. Soti kathādhammo. 『『Nīyatīti nayo, attho, saddasatthaṃ anugato nayo saddanayo』』ti (dī. ni. ṭī.

我來為您直譯這段巴利文： 3. 正能彼彼業為眾多、多數，所以說"多數"。因最少限度以四人僧伽應作律事故說"依律方便"等。"三人"此為含攝表示，二人也為眾多。因此彼如是來故說"依經方便"等。因為依此彼契經而來稱呼勢力此差別。三人只為三人，從彼起以上四五人等為眾多義。"從彼"此為界限邊際。圓堂為多義行稱謂，但此中如是如此限定而說"在某處"等。頂稱為尖。"以鵝環覆"即以鵝圓形覆。彼覆在他處說"金翅鳥彎蓋"。與尖相應的房,即是堂為尖頂堂。"圍繞柱行"即環繞柱列，意思是說作圓形柱行。侍奉堂即親近堂。若只作侍奉,不以一夜二夜等而坐，但此中如是作即為坐堂而以"但此中"等顯示。所以在契經中不只說"集會"而也說"坐"。應尊敬為堂，或被量故為堂。以圓形遮蔽的堂為圓堂，多角的特殊住所。"坐"依坐勢力說，或依坐勢力"坐"應註釋詞插入相關。以此顯示此二詞依坐威儀和身和合勢力而說。言說稱為議論因正說故言說。議論法即議論自性，有些人說是思察規則。 "未曾有"等為彼相見而說"何為彼"等。"彼"即議論法。"被引導為道理，義，隨逐聲論的道理為聲道理"。;

1.3) ācariyadhammapālattherena vuttaṃ. Nīyati attho etenāti vā nayo, upāyo, saddasatthe āgato nayo atthagahaṇūpāyo saddanayo. Tattha hi anabhiṇhavuttike acchariya-saddo icchito ruḷhivasena. Tenevāha 『『andhassa pabbatārohaṇaṃ viyā』』tiādi. Tassa hi tadārohaṇaṃ na niccaṃ, kadāciyeva siyā, evamidampi. Accharāyoggaṃ acchariyaṃ niruttinayena yoggasaddassa lopato, taddhitavasena vā ṇiyapaccayassa vicitravuttito, so pana porāṇaṭṭhakathāyameva āgatattā 『『aṭṭhakathānayo』』ti vutto. Pubbe abhūtanti abhūtapubbaṃ, etena na bhūtaṃ abhūtanti nibbacanaṃ, bhūta-saddassa ca atītatthaṃ dasseti. Yāvañcidanti sandhivasena niggahitāgamoti āha 『『yāva ca ida』』nti, etassa ca 『『suppaṭividitā』』ti etena sambandho. Yāva cayattakaṃ idaṃ ayaṃ nānādhimuttikatā suppaṭividitā, taṃ 『『ettakamevā』』ti na sakkā amhehi paṭivijjhituṃ, akkhātuñcāti sapāṭhasesattho. Tenevāha 『『tena suppaṭividitatāya appameyyataṃ dassetī』』ti.

『『Bhagavatā』』tiādīhi padehi samānādhikaraṇabhāvena vuttattā tenāti ettha ta-saddo sakatthapaṭiniddeso, tasmā yena abhisambuddhabhāvena bhagavā pakato samāno supākaṭo nāma hoti, tadabhisambuddhabhāvaṃ saddhiṃ āgamanapaṭipadāya tassa atthabhāvena dassento 『『yo so』』tiādimāha . Na hettha so pubbe vutto atthi, yo attho tehi therehi ta-saddena parāmasitabbo bhaveyya. Tasmā yathāvuttaguṇasaṅkhātaṃ sakatthaṃyevesa padhānabhāvena parāmasatīti daṭṭhabbaṃ. Anuttaraṃ sammāsambodhinti aggamaggañāṇapadaṭṭhānaṃ anāvaraṇañāṇaṃ, anāvaraṇañāṇapadaṭṭhānañca aggamaggañāṇaṃ. Tadubhayañhi sammā aviparītaṃ sayameva bujjhati, sammā vā pasaṭṭhā sundaraṃ bujjhatīti sammāsambodhi. Sā pana buddhānaṃ sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissariyabhāvaṃ, tasmā 『『anuttarā sammāsambodhī』』ti vuccati. Abhisambuddhoti abbhaññāsi paṭivijjhi, tena tādisena bhagavatāti attho. Satipi ñāṇadassanānaṃ idha paññāvevacanabhāve tena tena visesena nesaṃ visayavisesappavattiṃ dassento 『『tesaṃ tesaṃ sattāna』』ntiādimāha. Ettha hi paṭhamamatthaṃ asādhāraṇañāṇavasena dasseti. Āsayānusayañāṇena jānatā sabbaññutānāvaraṇañāṇehi passatāti attho.

我來為您直譯這段巴利文： 1.3.由阿阇黎法護長老所說。或被引導義由此為道理，方便，在聲論中來的道理為取義方便的聲道理。此中因非常說未曾有詞依通用所愿。所以說"如盲人登山"等。因為彼登山非常時，有時才有，如是此也。適合驚歎為未曾有依詞源方式適合詞脫落，或依從屬勢力ṇiya詞尾多樣行，但彼因在古註釋來故說"註釋道理"。前未有為未曾有，以此未有為未有此詞源，並顯示有詞的過去義。"直到此"依連聲勢力鼻音來而說"直到和此"，此與"善通達"此相關。直到和此量此種種勝解善通達，彼"只如是量"我等不能通達、說，有餘契經義。所以說"以此顯示善通達性的不可量"。 因與"世尊"等詞作同位義說故"彼"此中ta詞為自義反指，所以以何正等覺性世尊顯著成就極顯著名，顯示彼正等覺性與來道俱為彼義而說"彼"等。因為此中無彼前所說，彼義應被彼等長老以ta詞反指。所以應知此只反指如說功德稱為自義為主。"無上正等菩提"即以阿羅漢道智為足處的無礙智，以無礙智為足處的阿羅漢道智。因為彼二者正確無倒自己覺悟，或正即稱讚善覺悟為正等菩提。但彼給與佛的一切功德圓滿如灌頂給與王一切世間自在性，所以說"無上正等菩提"。"正等覺"即證知通達，以如是世尊義。雖然此中智見為慧同義詞，顯示彼等以彼彼殊勝轉起境界殊勝而說"彼彼有情"等。此中因為以第一義依不共智顯示。以意樂隨眠智知者，以一切智無礙智見者義。

Dutiyaṃ vijjattayavasena. Pubbenivāsādīhīti pubbenivāsāsavakkhayañāṇehi. Tatiyaṃ abhiññānāvaraṇañāṇavasena. Abhiññāpariyāpannepi 『『tīhi vijjāhī』』ti tāsaṃ rāsibhedadassanatthaṃ vuttaṃ. Anāvaraṇañāṇasaṅkhātena samantacakkhunā passatāti attho. Catutthaṃ sabbaññutaññāṇamaṃsacakkhuvasena. Paññāyāti sabbaññutaññāṇena. Kuṭṭassa bhittiyā tiro paraṃ, anto vā, tadādīsu gatāni. Ativisuddhenāti ativiya visuddhena pañcavaṇṇasamannāgatena sunīlapāsādikaakkhilomasamalaṅkatena rattiñceva divā ca samantā yojanaṃ passantena maṃsacakkhunā. Pañcamaṃ paṭivedhadesanāñāṇavasena. 『『Attahitasādhikāyā』』ti ekaṃsato vuttaṃ, pariyāyato panesā parahitasādhikāpi hoti. Tāya hi dhammasabhāvapaṭicchādakakilesasamugghātāya desanāñāṇādi sambhavati. Paṭivedhapaññāyāti ariyamaggapaññāya. Vipassanāsahagato samādhi padaṭṭhānaṃ āsannakāraṇametissāti samādhipadaṭṭhānā, tāya. Desanāpaññāyāti desanākiccanipphādakena sabbaññutaññāṇena. Arīnanti kilesārīnaṃ, pañcamārānaṃ vā, sāsanapaccatthikānaṃ vā aññatitthiyānaṃ. Tesaṃ hananaṃ pāṭihāriyehi abhibhavanaṃ appaṭibhānatākaraṇaṃ, ajjhupekkhanañca majjhimapaṇṇāsake pañcamavagge saṅgītaṃ caṅkīsuttañcettha (ma. ni. 2.422) nidassanaṃ, etena arayo hatā anenāti niruttinayena padasiddhimāha. Ato nāvacanassa tābyappadeso mahāvisayenāti daṭṭhabbaṃ. Apica arayo hanatīti antasaddena padasiddhi, ikārassa ca akāro. Paccayādīnaṃ sampadānabhūtānaṃ, tesaṃ vā paṭiggahaṇaṃ, paṭiggahituṃ vā arahatīti arahanti dasseti 『『paccayādīnañca arahattā』』ti iminā. Sammāti aviparītaṃ. Sāmañcāti sayameva, aparaneyyo hutvāti vuttaṃ hoti. Kathaṃ panettha 『『sabbadhammāna』』nti ayaṃ viseso labbhatīti? Sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa anupayojetabbato yajjevaṃ 『『dhammāna』』nti visesovānupayojito siyā, kasmā sabbadhammānanti ayamattho anupayojīyatīti? Ekadesassa aggahaṇato. Padesaggahaṇe hi asati gahetabbassa nippadesatā viññāyati yathā 『『dikkhito na dadātī』』ti, esa nayo īdisesu.

Idāni ca catūhi padehi catuvesārajjavasena attanā adhippetataraṃ chaṭṭhamatthaṃ dassetuṃ 『『antarāyikadhamme vā』』tiādi vuttaṃ. Tathā hi tadeva nigamanaṃ karoti 『『eva』』ntiādinā. Tattha antarāyakaradhammañāṇena jānatā, niyyānikadhammañāṇena passatā, āsavakkhayañāṇena arahatā, sabbaññutaññāṇena sammāsambuddhenaāti yathākkamaṃ yojetabbaṃ. Anatthacaraṇena kilesā eva arayoti kilesārayo, tesaṃ kilesārīnaṃ. Etthāha – yassa ñāṇassa vasena sammā sāmañca sabbadhammānaṃ buddhattā bhagavā sammāsambuddho nāma jāto, kiṃ panidaṃ ñāṇaṃ sabbadhammānaṃ bujjhanavasena pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti. Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, evaṃ sati atītānāgatapaccuppannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ, asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya paṭibhāgenāvabodho na siyā, tathā ca sati 『『sabbe dhammā anattā』』ti (a. ni.

我來為您直譯這段巴利文： 第二以三明勢力。"以宿住等"即以宿住漏盡智。第三以神通無礙智勢力。雖屬神通中說"以三明"為顯示彼等聚別。以稱為無礙智的一切眼見義。第四以一切知智肉眼勢力。"以慧"即以一切知智。墻壁之外或內等所去。"極清凈"即極為清凈具足五色、莊嚴美麗藍色眼睫，夜及晝能見周圍一由旬的肉眼。第五以證悟教說智勢力。"成就自利"一向說，但方便此也成就他利。因為以彼斷除遮蔽法性煩惱而有教說智等。"證悟慧"即聖道慧。相應觀定為足處是此近因為定足處，以彼。"教說慧"即成就教說事的一切知智。"敵"即煩惱敵、或五魔、或教敵外道。彼等害為以神變徵服作無能答、舍置，中分五品中結集的常杰經此中為例，以此以詞源方式說"以此害敵"成詞。所以nā字的tābya用法以大境界應知。又害敵以anta詞成詞，i音成a音。施與資具等，或彼等領受，或應領受為應，以"因應資具等"此顯示。"正"即無倒。"自"即自己，意思是說成為不由他引導。但如何此中得此"一切法"此差別？因普通明顯住立於差別，且為差別者不應運用差別，若如是"法"差別應不運用，為何不運用"一切法"此義？因不取一分。因為不取一分時了知應取無分如"受戒者不施"，如是類此理。 現在以四句依四無畏勢力顯示自己更所欲第六義而說"障礙法"等。如是彼即作結論以"如是"等。此中以障礙法智知者、出離法智見者、漏盡智應者、一切知智正等覺者應次第配合。以作無益故煩惱即敵為煩惱敵，彼等煩惱敵。此中問——依何智勢力因正自覺一切法故世尊名為正等覺，但此智覺一切法時是一時轉起一切境界，還是次第？此中若——若一時轉起一切境界，如是時過去未來現在內外等差別的有為法、無為施設法一起現起如從遠處看畫般以似相了知，如是應不"一切法無我"。;

3.137; dha. pa. 279; mahāni. 27; cūḷani. 8, 10; netti. 5) vipassantānaṃ anattākārena viya sabbe dhammā anirūpitarūpena bhagavato ñāṇavisayā hontīti āpajjati. Yepi 『『sabbañeyyadhammānaṃ ṭhitilakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te 『sabbavidū』ti vuccanti. Evañca katvā –

『Gacchaṃ samāhito nāgo, ṭhito nāgo samāhito;

Seyyaṃ samāhito nāgo, nisinnopi samāhito』ti. (a. ni. 6.43); –

Idampi sabbadā ñāṇappavattidīpakaṃ aṅguttarāgame nāgopamasuttavacanaṃ suvuttaṃ nāma hotī』』ti vadanti, tesampi vāde vuttadosā nātivatti. Ṭhitilakkhaṇārammaṇatāya ca atītānāgatadhammānaṃ tadabhāvato ekadesavisayameva bhagavato ñāṇaṃ siyā, tasmā sakiññeva sabbasmiṃ visaye ñāṇaṃ pavattatīti na yujjati. Atha kamena sabbasmimpi visaye ñāṇaṃ pavattati, evampi na yujjati. Na hi jātibhūmisabhāvādivasena, disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesapaṭivedho sambhavati apariyantabhāvato ñeyyassa. Ye pana 『『atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanena sabbaññū nāma bhagavā jāto, tañca ñāṇaṃ na anumānikaṃ nāma saṃsayābhāvato. Saṃsayānubaddhañhi ñāṇaṃ loke anumānika』』nti vadanti, tesampi taṃ na yuttameva. Sabbassa hi appaccakkhabhāve atthāvisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanasseva asambhavato tathā asakkuṇeyyattā ca. Yañhi sesaṃ, tadapaccakkhameva, atha tampi paccakkhaṃ, tassa sesabhāvo eva na siyā, apariyantabhāvato ñeyyassa tathāvavatthitumeva na sakkāti? Sabbametaṃ akāraṇaṃ. Kasmā? Avisayavicāraṇabhāvato. Vuttañhetaṃ bhagavatā 『『buddhānaṃ bhikkhave, buddhavisayo acinteyyo na cintetabbo, yaṃ cintento ummādassa vighātassa bhāgī assā』』ti (a. ni. 4.77) idaṃ panettha sanniṭṭhānaṃ – yaṃ kiñci bhagavatā ñātuṃ icchitaṃ, sakalamekadeso vā, tattha tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati niccasamādhānañca vikkhepābhāvato, ñātuṃ icchitassa ca sakalassa avisayabhāve tassa ākaṅkhāpaṭibaddhavuttitā na siyā, ekanteneva sā icchitabbā, sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhāpaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhāti (mahāni. 69, 156; cūḷani. 85; paṭi. ma.

我來為您直譯這段巴利文： 3.137.法句經279.大義釋27.小義釋8,10.導論5）觀者以無我相如是一切法以不確定相成為世尊智境界。也有人說"一切所知法的住相境界無分別一切時佛智轉起，以此彼等稱為'一切知'。如是作—— '行時專注龍， 住時龍專注; 臥時專注龍， 坐時也專注。'（增支部6.43）—— 此也為顯示一切時智轉起的增支部龍喻經語稱為善說"，他們的說法也不能超越所說過失。且因以住相為所緣故，過去未來法無彼故，應只是世尊智的一分境界，所以一時轉起一切境界的智不合理。若次第轉起一切境界的智，如是也不合理。因為依生類性等，依方位處所時間等有多差別的所知，若次第取時，不能遍證彼因所知無邊。但有人說"因不違背義故，以某一分所知為現見后，決心'余也如是'確定后，世尊名為一切知，且彼智非稱為推理因無疑。因為世間有疑隨屬的智稱為推理"，他們的說法也完全不合理。因為一切非現見時，不能以不違背義為某一分所知現見后決心'余也如是'確定，且不能如是。因為餘者即非現見，若彼也現見，彼即不是餘者，因所知無邊不能如是確定？一切此無因。為何？因為是非境界思察。因為世尊說此"諸比丘，佛的佛境界不可思議不應思，若思將成瘋狂損害分"（增支部4.77）。但此中結論——凡世尊欲知者，全部或一分，因彼彼無障礙行故現見而智轉起且常等持因無散亂，且若全部所欲知非境界，彼應非欲求相隨行，定應欲求彼，一切法對佛世尊隨轉向、隨欲求、隨作意、隨心生（大義釋69,156;小義釋85;分別論）。

3.5) vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamatakkagahaṇavirahitattā paccakkhameva.

Nanu ca etasmimpi pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakiṃyeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosā nātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamānavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā, tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ, 『『yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā, yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati. Aññamaññapariyantaṭṭhāyino, evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino…pe… te dhammā』』ti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5) evamekajjhaṃ, visuṃ, sakiṃ, kamena vā icchānurūpaṃ pavattassa tassa ñāṇassa vasena sammā sāmañca sabbadhammānaṃ buddhattā bhagavā sammāsambuddho nāma jātoti.

Ayaṃ panettha aṭṭhakathāmuttako nayo – ṭhānāṭhānādīni chabbisayāni chahi ñāṇehi jānatā, yathākammūpage satte cutūpapātadibbacakkhuñāṇehi passatā, savāsanānamāsavānaṃ āsavakkhayañāṇena khīṇattā arahatā, jhānādidhamme saṃkilesavodānavasena sāmaṃyeva aviparītāvabodhato sammāsambuddhena, evaṃ dasabalañāṇavasena catūhākārehi thomitena. Apica tīsu kālesu appaṭihatañāṇatāya jānatā, tiṇṇampi kammānaṃ ñāṇānuparivattito nisammakāritāya passatā, davādīnaṃ channamabhāvasādhikāya pahānasampadāya arahatā, chandādīnaṃ channamahānihetubhūtāya aparikkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhena, evaṃ aṭṭhārasāveṇikabuddhadhammavasena (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 3.5.所說。世尊智對過去未來境界也因無推理、傳承、思惟取故即為現見。 然而此主張中當欲知全部時，一時即以全部境界性以不確定相世尊智應轉起，如是所說過失豈不是不能超越？不，因彼已清凈。因為彼佛境界已清凈為不可思議。否則因與眾人智同行故，諸佛世尊的智不應成不可思議，所以雖緣一切法，彼如緣一法般使彼等法極善確定而轉起，此中此為不可思議，"多少所知，如是多智。多少智，如是多所知。智以所知為邊際，所知以智為邊際。智不超過所知而轉起，超過智無所知道。彼等法以彼此為邊際而住，如二盒蓋善觸時下盒蓋不超上，上盒蓋不超下而以彼此為邊際而住，如是佛世尊所知和智以彼此為邊際而住⋯等⋯彼等法"（大義釋69,156;小義釋85;分別論3.5）如是一起、分別、一時或次第，隨欲而轉起的彼智勢力，因正自覺一切法故世尊名為正等覺。 但此中越過註釋的方式——以六智知處非處等六境界者，以死生天眼智見隨業轉起諸有情者，因漏盡智斷有習氣諸漏故應者，因自己無倒了知禪等法以染污清凈故正等覺者，如是依十力智以四相讚歎。又因三時無障礙智故知者，因隨轉三業智故以慎思而作見者，因成就斷六貪等應者，因一切知性成就無盡辯才為六大因故正等覺者，如是依十八不共佛法勢力（長部注）。;

3.305) catūhākārehi thomitenāti evamādinā tesaṃ tesaṃ ñāṇadassanapahānabodhanatthehi saṅgahitānaṃ buddhaguṇānaṃ vasena yojanā kātabbāti.

Catuvesārajjaṃ sandhāya 『『catūhākārehī』』ti vuttaṃ. 『『Thomitenā』』ti etena imesaṃ 『『bhagavatā』』ti padassa visesanataṃ dasseti. Yadipi hīnapaṇītabhedena duvidhāva adhimutti pāḷiyaṃ vuttā, pavattiākāravasena pana anekabhedabhinnāvāti āha 『『nānādhimuttikatā』』ti. Sā pana adhimutti ajjhāsayadhātuyeva, tadapi tathā tathā dassanaṃ, khamanaṃ, rocanañcāti atthaṃ viññāpeti 『『nānajjhāsayatā』』ti iminā. Tathā hi vakkhati 『『nānādhimuttikatā nānajjhāsayatā nānādiṭṭhikatā nānakkhantitā nānārucitā』』ti. 『『Yāvañcida』』nti etassa 『『suppaṭividitā』』ti iminā sambandho. Tattha ca idanti padapūraṇamattaṃ, 『『nānādhimuttikatā』』ti etena vā padena samānādhikaraṇaṃ, tassattho pana pākaṭoyevāti āha 『『yāva ca suṭṭhu paṭividitā』』ti.

『『Yā ca aya』』ntiādinā dhātusaṃyuttapāḷiṃ dassento tadeva saṃyuttaṃ manasi karitvā tesaṃ avaṇṇavaṇṇabhāsanena saddhiṃ ghaṭetvā therānamayaṃ saṅkhiyadhammo udapādīti dasseti. Ato assa bhagavato dhātusaṃyuttadesanānayena tāsaṃ suppaṭividitabhāvaṃ samatthanavasena dassetuṃ 『『ayaṃ hī』』tiādimāhāti attho daṭṭhabbo. Suppaṭividitabhāvasamatthanañhi 『『ayaṃ hī』』tiādivacanaṃ. Tattha yā ayaṃ nānādhimuttikatā…pe… rucitāti sambandho. Dhātusoti ajjhāsayadhātuyā. Saṃsandantīti sambandhenti vissāsenti. Samentīti sammā, saha vā bhavanti. 『『Hīnādhimuttikā』』tiādi tathābhāvavibhāvanaṃ. Atītampi addhānanti atītasmiṃ kāle, accantasaṃyoge vā etaṃ upayogavacanaṃ. Nānādhimuttikatā-padassa nānajjhāsayatāti atthavacanaṃ. Nānādiṭṭhi…pe… rucitāti tassa sarūpadassanaṃ. Sassatādiladdhivasena nānādiṭṭhikatā. Pāpācārakalyāṇācārādipakativasena nānakkhantitā. Pāpicchāappicchādivasena nānārucitā. Nāḷiyāti tumbena, āḷhakena vā. Tulāyāti mānena. Nānādhimuttikatāñāṇanti cettha sabbaññutaññāṇameva adhippetaṃ, na dasabalañāṇanti āha 『『sabbaññutaññāṇenā』』ti. Evaṃ ācariyadhammapālattherena (dī. ni. ṭī. 1.3) vuttaṃ, abhidhammaṭṭhakathāyaṃ, dasabalasuttaṭṭhakathāsu (ma. ni. aṭṭha. 1.149; a. ni. aṭṭha. 3.

我來為您直譯這段巴利文： 3.305.以四相讚歎，如是等依彼等智見斷悟義所攝的佛功德勢力應作配合。 依四無畏說"以四相"。以"讚歎"此顯示此等為"世尊"詞的限定。雖然契經中說依低劣殊勝差別只有二種勝解，但依行相勢力有多差別分故說"種種勝解性"。但彼勝解即意樂界，彼也如是如是見、忍、樂，以"種種意樂性"此顯示義。如是將說"種種勝解性、種種意樂性、種種見性、種種忍性、種種樂性"。"直到此"此與"善通達"此相關。此中"此"只是填詞，或與"種種勝解性"此詞同位，但彼義即顯著故說"直到和善通達"。 以"此"等顯示界相應契經，思念彼相應后與說彼等譭譽相連，顯示長老們此議論法生起。所以應知此義為——以"因此"等說為顯示依世尊界相應教說方式彼等善通達性的證成勢力。因為"因此"等語為善通達性的證成。此中種種勝解性⋯⋯樂性相關。"界"即意樂界。"相應"即相連親近。"等同"即正，或同有。"低劣勝解"等為如是性顯明。"過去世間"即過去時，或此為極限結合的對格。"種種勝解性"詞的"種種意樂性"為義說。"種種見⋯⋯樂性"為彼自性顯示。依常等見得勢力為種種見性。依惡行善行等自性為種種忍性。依惡欲少欲等勢力為種種樂性。"以量"即以筒或阿羅迦。"以秤"即以量。此中"種種勝解性智"即意指一切知智，非十力智故說"以一切知智"。如是阿阇黎法護長老（長部復注1.3）所說，在阿毗達磨注、十力經注（中部注1.149;增支部注）。

10.21; vibha. aṭṭha. 831) ca evamāgataṃ.

Paravādī panāha 『『dasabalañāṇaṃ nāma pāṭiyekkaṃ natthi, sabbaññutaññāṇassevāyaṃ pabhedo』』ti, taṃ tathā na daṭṭhabbaṃ. Aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇaṃ. Dasabalañāṇañhi sakakiccameva jānāti, sabbaññutaññāṇaṃ pana tampi tato avasesampi jānāti. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti, dutiyaṃ kammantaravipākantarameva, tatiyaṃ kammaparicchedameva, catutthaṃ dhātunānattakāraṇameva, pañcamaṃ sattānamajjhāsayādhimuttimeva, chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva, sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva, aṭṭhamaṃ pubbenivutthakkhandhasantatimeva, navamaṃ sattānaṃ cutipaṭisandhimeva, dasamaṃ saccaparicchedameva, sabbaññutaññāṇaṃ pana etehi jānitabbañca tato uttariñca jānāti, etesaṃ pana kiccaṃ na sabbaṃ karoti. Tañhi jhānaṃ hutvā appetuṃ na sakkoti, iddhi hutvā vikubbituṃ na sakkoti, maggo hutvā kilese khepetuṃ na sakkoti. Apica paravādī evaṃ pucchitabbo 『『dasabalañāṇaṃ nāma etaṃ savitakkasavicāraṃ avitakkavicāramattaṃ avitakkaavicāraṃ, kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ, lokiyaṃ lokuttara』』nti. Jānanto paṭipāṭiyā satta ñāṇāni 『『savitakkasavicārānī』』ti vakkhati, tato parāni dve 『『avitakkaavicārānī』』ti vakkhati, āsavakkhayañāṇaṃ 『『siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāra』』nti vakkhati, tathā paṭipāṭiyā satta kāmāvacarāni, tato paraṃ dve rūpāvacarāni, avasāne ekaṃ 『『lokuttara』nti vakkhati, sabbaññutaññāṇaṃ pana savitakkasavicārameva, kāmāvacarameva, lokiyamevāti. Iti aññadeva dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇanti, tasmā pañcamabalañāṇasaṅkhātena nānādhimuttikatāñāṇena ca sabbaññutaññāṇena ca viditāti attho veditabbo. Ca-kāropi hi potthakesu dissati. Sāti yathāvuttā nānādhimuttikatā. 『『Dvepi nāmā』』tiādinā yathāvuttasuttassatthaṃ saṅkhepena dassetvā 『『imesu cāpī』』tiādinā tassa saṅkhiyadhammassa tadabhisambandhataṃ āvi karoti. Iti ha meti ettha evaṃsaddatthe iti-saddo, ha-kāro nipātamattaṃ, āgamo vā. Sandhivasena ikāralopo, akārādeso vāti dasseti 『『evaṃ ime』』ti iminā.

我來為您直譯這段巴利文： 10.21.分別論注831.如是而來。 但對論者說"無名為十力智的別體，此是一切知智的差別"，彼不應如是見。因為十力智是一，一切知智是異。因為十力智只知自己事，但一切知智知彼及余。因為在十力智中，第一隻知因非因，第二隻知業果差別，第三隻知業限定，第四隻知界種種因，第五隻知有情意樂勝解，第六隻知諸根利鈍性，第七隻知禪等與彼等染污等，第八隻知前生蘊相續，第九隻知有情死生，第十隻知諦限定，但一切知智知以彼等應知及更上，但不作彼等一切事。因為彼不能成為禪而入定，不能成為神通而變化，不能成為道而滅盡煩惱。又應如是問對論者"名為十力智者是有尋有伺、無尋唯伺、無尋無伺，欲界、色界、無色界，世間出世間"。知者將說次第七智"有尋有伺"，其後二"無尋無伺"，漏盡智將說"或有尋有伺，或無尋唯伺，或無尋無伺"，如是次第七欲界，其後二色界，最後一"出世間"，但一切知智只是有尋有伺、只是欲界、只是世間。如是十力智是一，一切知智是異，所以應知以稱為第五力智的種種勝解智和一切知智而了知義。因為諸本中也見到"和"字。"彼"即如所說種種勝解性。以"二名"等略顯如所說經義后，以"此等中也"等顯明彼議論法與彼相關性。"如是我"此中"如是"義的"如是"詞，"ha"為語助詞，或新增。依連聲i音脫落，或a音代替而以"如是此等"此顯示。

1. 『『Viditvā』』ti ettha pakatiyatthabhūtā vijānanakiriyā sāmaññena abhedavatīpi samānā taṃtaṃkaraṇayogyatāya anekappabhedāti dassetuṃ 『『bhagavā hī』』tiādi vuttaṃ. Vatthūnīti gharavatthūni. 『『Sabbaññutaññāṇena disvā aññāsī』』ti ca vohāravacanamattametaṃ. Na hi tena dassanato aññaṃ jānanaṃ nāma natthi. Tadidaṃ ñāṇaṃ āvajjanapaṭibaddhaṃ ākaṅkhāpaṭibaddhaṃ manasikārapaṭibaddhaṃ cittuppādapaṭibaddhaṃ hutvā pavattati. Kiṃ nāma karonto bhagavā tena ñāṇena āvajjanādipaṭibaddhena aññāsīti sotūnamatthassa suviññāpanatthaṃ parammukhā viya codanaṃ samuṭṭhāpeti 『『kiṃ karonto aññāsī』』ti iminā, pacchimayāmakiccaṃ karonto taṃ ñāṇaṃ āvajjanādipaṭibaddhaṃ hutvā tena tathā aññāsīti vuttaṃ hoti. Sāmaññasmiṃ sati visesavacanaṃ sātthakaṃ siyāti anuyogenāha 『『kiccañcanāmeta』』ntiādi. Arahattamaggena samugghātaṃ kataṃ tassa samuṭṭhāpakakilesasamugghāṭanena, yato 『『natthi abyāvaṭamano』』ti aṭṭhārasasu buddhadhammesu vuccati. Niratthako cittasamudācāro natthīti hettha attho. Evampi vuttānuyogo tadavatthoyevāti codanamapaneti 『『taṃ pañcavidha』』ntiādinā. Tattha purimakiccadvayaṃ divasabhāgavasena, itarattayaṃ rattibhāgavasena gahetabbaṃ tathāyeva vakkhamānattā.

『『Upaṭṭhākānuggahaṇatthaṃ, sarīraphāsukatthañcā』』ti etena anekakappasamupacitapuññasambhārajanitaṃ bhagavato mukhavaraṃ duggandhādidosaṃ nāma natthi, tadubhayatthameva pana mukhadhovanādīni karotīti dasseti. Sabbopi hi buddhānaṃ kāyo bāhirabbhantarehi malehi anupakkiliṭṭho sudhotamaṇi viya hoti. Vivittāsaneti phalasamāpattīnamanurūpe vivekānubrūhanāsane. Vītināmetvāti phalasamāpattīhi vītināmanaṃ vuttaṃ, tampi na vivekaninnatāya, paresañca diṭṭhānugati āpajjanatthaṃ. Surattadupaṭṭaṃ antaravāsakaṃ vihāranivāsanaparivattanavasena nivāsetvā vijjulatāsadisaṃ kāyabandhanaṃ bandhitvā meghavaṇṇaṃ sugatacīvaraṃ pārupitvā selamayapattaṃ ādāyāti adhippāyo. Tathāyeva hi tattha tattha vutto. 『『Kadāci ekako』』tiādi tesaṃ tesaṃ vineyyānaṃ vinayanānukūlaṃ bhagavato upasaṅkamanadassanaṃ. Gāmaṃ vā nigamaṃ vāti ettha vā-saddo vikappanattho, tena nagarampi vikappeti. Yathāruci vattamānehi anekehi pāṭihāriyehi pavisatīti sambandho.

我來為您直譯這段巴利文： 4"了知"此中雖然作為本義的了知作用以共性無差別，但依彼彼作用適應性有多差別，為顯示此而說"因為世尊"等。"地"即房地。"以一切知智見已知"此只是言說語。因為依彼見無名為別的知。彼智成為隨轉向、隨欲求、隨作意、隨心生而轉起。以"作何而知"此令問難如現前般生起為令聽眾善了知義：世尊作何而以彼隨轉向等智而知？說作后夜事而彼智成為隨轉向等而如是知。雖有共性而說差別應有義故以追問說"此事名"等。以阿羅漢道作斷除因斷除彼生起煩惱，由此在十八佛法中說"無不專注意"。此中義為無無義的心現行。如是所說追問仍然如是故以"彼五種"等遮止問難。此中應依晝分取前二事，依夜分取餘三因如是將說。 以"為攝受侍者、為身體安適"此顯示世尊多劫積集福德資糧所生的殊勝面容無名為惡臭等過失，但為彼二事作洗面等。因為諸佛一切身以內外垢無染如已凈寶珠。"寂靜坐"即適合果定的增長遠離座。"度過"說以果定度過，彼也非為修習遠離，為他人隨行見。意思是換穿內衣為住處穿已，系如電光腰帶已，披如雲色善逝衣已，取石缽。因為如是在彼彼中說。"有時獨自"等為顯示世尊隨順調伏彼等所化而前往。"村或鎮"此中"或"字為選擇義，以此選擇城。與如意而行的多種神變相關。;

『『Seyyathida』』ntiādinā pacchimapakkhaṃ vitthāreti. Seyyathidanti ca taṃ katamanti atthe nipāto, idaṃ vā sappāṭihīrapavisanaṃ katamantipi vaṭṭati. Mudugatavātāti mudubhūtā, mudubhāvena vā gatā vātā. Udakaphusitānīti udakabindūni. Muñcantāti osiñcantā. Reṇuṃ vūpasametvāti rajaṃ sannisīdāpetvā upari vitānaṃ hutvā tiṭṭhanti caṇḍa-vātātapa-himapātādi-haraṇena vitānakiccanipphādakattā, tato tato himavantādīsu pupphūpagarukkhato upasaṃharitvāti atthassa viññāyamānattā tathā na vuttaṃ. Samabhāgakaraṇamattena onamanti, unnamanti ca, tatoyeva pādanikkhepasamaye samāva bhūmi hoti. Nidassanamattañcetaṃ sakkharakathalakaṇṭakasaṅkukalalādiapagamanassāpi sambhavato, tañca suppatiṭṭhitapādatālakkhaṇassa nissandaphalaṃ, na iddhinimmānaṃ. Padumapupphāni vāti ettha vā-saddo vikappanattho, tena 『『yadi yathāvuttanayena samā bhūmi hoti, evaṃ sati tāni na paṭiggaṇhanti, tathā pana asatiyeva paṭiggaṇhantī』』ti bhagavato yathāruci pavattanaṃ dasseti. Sabbadāva bhagavato gamanaṃ paṭhamaṃ dakkhiṇapāduddharaṇasaṅkhātānubyañjanapaṭimaṇḍitanti āha 『『ṭhapitamatte dakkhiṇapāde』』ti. Buddhānaṃ sabbadakkhiṇatāya tathā vuttanti ācariyadhammapālatthero,(dī. ni. ṭī. 1.4) ācariyasāriputtatthero (a. ni. aṭṭha. 1.53) ca vadati, sabbesaṃ uttamatāya evaṃ vuttanti attho. Evaṃ sati uttamapurisānaṃ tathāpakatitāyāti āpajjati. Ṭhapitamatte nikkhamitvā dhāvantīti sambandho. Idañca yāvadeva vineyyajanavinayanatthaṃ satthu pāṭihāriyanti tesaṃ dassanaṭṭhānaṃ sandhāya vuttaṃ. 『『Chabbaṇṇarasmiyo』』ti vatvāpi 『『suvaṇṇarasapiñjarāni viyā』』ti vacanaṃ bhagavato sarīre pītābhāya yebhuyyatāyāti daṭṭhabbaṃ. 『『Rasa-saddo cettha udakapariyāyo, piñjara-saddo hemavaṇṇapariyāyo, suvaṇṇajaladhārā viya suvaṇṇavaṇṇānīti attho』』ti (sārattha. ṭī. 1.buddhāciṇṇakathā.22) sāratthadīpaniyaṃ vuttaṃ. Pāsādakūṭāgārādīni tesu tesu gāmanigamādīsu saṃvijjamānāni alaṅkarontiyo hutvā.

『『Tathā』』tiādinā sayameva dhammatāvasena tesaṃ saddakaraṇaṃ dasseti. Tadā kāyaṃ upagacchantīti kāyūpagāni, na yattha katthaci ṭhitāni. 『『Antaravīthi』』nti iminā bhagavato piṇḍāya gamanānurūpavīthiṃ dasseti. Na hi bhagavā loluppacārapiṇḍacāriko viya yattha katthaci gacchati. Ye paṭhamaṃ gatā, ye vā tadanucchavikaṃ piṇḍapātaṃ dātuṃ samatthā, te bhagavatopi pattaṃ gaṇhantīti veditabbaṃ. Paṭimānentīti patissamānasā pūjenti, bhagavantaṃ vā paṭimānāpenti paṭimānantaṃ karonti. Vohāramattañcetaṃ, bhagavato pana apaṭimānanā nāma natthi. Cittasantānānīti atīte, etarahi ca pavattacittasantānāni. Yathā keci arahatte patiṭṭhahanti, tathā dhammaṃ desetīti sambandho. Keci pabbajitvāti ca arahattasamāpannānaṃ pabbajjāsaṅkhepagatadassanatthaṃ , na pana gihīnaṃ arahattasamāpannatāpaṭikkhepanatthaṃ. Ayañhi arahattappattānaṃ gihīnaṃ sabhāvo, yā tadaheva pabbajjā vā, kālaṃ kiriyāvāti. Tathā hi vuttaṃ āyasmatā nāgasenattherena 『『visamaṃ mahārāja, gihiliṅgaṃ, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃyeva divase pabbajati vā parinibbāyati vā neso mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā』』ti (mi. pa. 5.

我來為您直譯這段巴利文： 以"譬如"等詳述後分。"譬如"此為表示"彼何"義的語助詞，或"此帶神變入"何者亦可。"柔和風"即已柔和，或以柔和方式行的風。"水滴"即水珠。"散"即灑。"平息塵"即使塵土沉降而成為上方帳蓋而住，因作帳蓋事成就以除去烈風日曬降雪等，因了知義為從彼彼雪山等帶來開花樹故不如是說。只以平均作用下降上升，因此于足步時地即平。此只為譬喻因除去砂石碎石刺泥等亦可能，且彼為善立足相的等流果，非神通所化。"或蓮花"此中"或"字為選擇義，以此顯示若如所說方式地平，如是彼等不接受，但非如是時才接受的世尊隨意而行。世尊行走一直以先舉右足為特相莊嚴故說"右足方置"。阿阇黎法護長老（長部復注1.4）和阿阇黎舍利弗長老（增支部注1.53）說因諸佛一切右故如是說，義為因一切最上故如是說。如是則成為最上人如是自性。方置即出奔跑相關。此依所化眾調伏而說師神變為彼等見處。說"六色光"后說"如金光赤"為顯示世尊身黃色為多。在勝義燈中說"此中'光'字為水同義，'赤'字為金色同義，義為如金水流般金色"。為莊嚴彼彼村鎮等中有的殿堂樓閣等。 以"如是"等顯示彼等自然法性而發聲。"近身"即時近身，非住于任何處。以"中街"此顯示世尊隨順乞食而行的街道。因為世尊不如貪求行乞食者般到處行。應知或先去者，或能給適合施食者，彼等取世尊缽。"恭候"即恭敬奉獻，或令恭候世尊作恭候。此只是言說，因為世尊無不恭候。"心相續"即過去現在轉起的心相續。如有些住立阿羅漢，如是說法相關。"有些出家"為顯示證阿羅漢的出家攝略，非為否定在家證阿羅漢。因為此為證得阿羅漢在家者的自性，即當日出家或命終。如是長老那先說"大王，在家相不平，因不平相的相弱性，得阿羅漢的在家者即日出家或般涅槃，大王，此非阿羅漢過，即在家相之過為相弱性"（彌陵陀問經）。;

2.2) sabbaṃ vattabbaṃ. Ettha ca sappāṭihīrappavesanasambandheneva mahājanānuggahaṇaṃ dassitaṃ, appāṭihīrappavesanena ca pana 『『te sunivatthā supārutā』』tiādivacanaṃ yathārahaṃ sambandhitvā mahājanānuggahaṇaṃ atthato vibhāvetabbaṃ hoti. Tampi hi purebhattakiccamevāti. Upaṭṭhānasālā cettha maṇḍalamāḷo. Tattha gantvā maṇḍalamāḷeti idha pāṭho likhito. 『『Gandhamaṇḍalamāḷe』』tipi (a. ni. aṭṭha. 1.53) manorathapūraṇiyā dissati, taṭṭīkāyañca 『『catujjātiyagandhena paribhaṇḍe maṇḍalamāḷe』』ti vuttaṃ. Gandhakuṭiṃ pavisatīti ca pavisanakiriyāsambandhatāya, tassamīpatāya ca vuttaṃ, tasmā pavisituṃ gacchatīti attho daṭṭhabbo, na pana anto tiṭṭhatīti. Evañhi 『『atha kho bhagavā』』tiādivacanaṃ (dī. ni.

我來為您直譯這段巴利文： 2.2.一切應說。此中以帶神變入相關而顯示攝受大眾，以不帶神變入且以"彼等善著衣善披衣"等語適當相關而應從義顯明攝受大眾。因為彼也是食前事。集會堂此中為圓形亭。"往彼圓形亭"此處書寫文句。在滿足意願注中也見到"香圓形亭"，在其復注中說"以四種香料塗飾的圓形亭"。說"入香室"為入作用相關及其近故，所以應見義為為入而去，但非住內。如是因為"於是世尊"等語（長部）。

1.4) sūpapannaṃ hoti.

Atha khoti evaṃ gandhakuṭiṃ pavisituṃ gamanakāle. Upaṭṭhāneti samīpapadese. 『『Pāde pakkhāletvā pādapīṭhe ṭhatvā bhikkhusaṅghaṃ ovadatī』』ti ettha pāde pakkhālentova pādapīṭhe tiṭṭhanto ovadatīti veditabbaṃ. Etadatthaṃyeva hi bhikkhūnaṃ bhattakiccapariyosānaṃ āgamayamāno nisīdi. Dullabhā sampattīti satipi manussattapaṭilābhe patirūpadesavāsaindriyāvekallasaddhāpaṭilābhādayo sampattisaṅkhātā guṇā dullabhāti attho. Potthakesu pana 『『dullabhā saddhāsampattī』』ti pāṭho dissati, so ayuttova. Tatthāti tasmiṃ pādapīṭhe ṭhatvā ovadanakāle, tesu vā bhikkhūsu, rattiyā vasanaṃ ṭhānaṃ rattiṭṭhānaṃ, tathā divāṭhānaṃ. 『『Kecī』』tiādi tabbivaraṇaṃ. Cātumahārājikabhavananti cātumahārājikadevaloke suññavimānāni sandhāya vuttaṃ. Esa nayo tāvatiṃsabhavanādīsupi. Tato bhagavā gandhakuṭiṃ pavisitvā pacchābhattaṃ tayo bhāge katvā paṭhamabhāge sace ākaṅkhati, dakkhiṇena passena sīhaseyyaṃ kappeti, sace nākaṅkhati, buddhāciṇṇaṃ phalasamāpattiṃ samāpajjati, atha yathākālaparicchedaṃ tato vuṭṭhahitvā dutiyabhāge pacchimayāmassa tatiyakoṭṭhāse viya lokaṃ voloketi veneyyānaṃ ñāṇaparipākaṃ passituṃ, tenāha 『『sace ākaṅkhatī』』tiādi. Sīhaseyyantiādīnamattho heṭṭhā vuttova. Yañhi apubbaṃ padaṃ anuttānaṃ, tadeva vaṇṇayissāma. Sammā assāsitabboti gāhāpanavasena upatthambhitabboti samassāsito. Tādiso kāyo yassāti tathā. Dhammassavanatthaṃ sannipatati. Tassā parisāya cittācāraṃ ñatvā katabhāvaṃ sandhāyāha 『『sampattaparisāyaanurūpena pāṭihāriyenā』』ti. Yattha dhammaṃ saha bhāsanti, sā dhammasabhā nāma. Kālayuttanti 『『imissā velāya imassa evaṃ vattabba』』nti taṃtaṃkālānurūpaṃ. Samayayuttanti tasseva vevacanaṃ, aṭṭhuppattianurūpaṃ vā samayayuttaṃ. Atha vā samayayuttanti hetudāharaṇehi yuttaṃ. Kālena sāpadesañhi bhagavā dhammaṃ deseti. Kālaṃ viditvā parisaṃ uyyojeti, na yāva samandhakārā dhammaṃ desetīti adhippāyo. 『『Samayaṃ viditvā parisaṃ uyyojesī』』tipi katthaci pariyāyavacanapāṭho dissati, so pacchā pamādalikhito.

Gattānīti kāyoyeva anekāvayavattā vutto. 『『Utuṃ gaṇhāpetī』』ti iminā utugaṇhāpanatthameva osiñcanaṃ, na pana malavikkhālanatthanti dasseti. Na hi bhagavato kāye rajojallaṃ upalimpatīti. Catujjātikena gandhena paribhāvitā kuṭī gandhakuṭī. Tassā pariveṇaṃ tathā. Phalasamāpattīhi muhuttaṃ paṭisallīno. Tato tatoti attano attano rattiṭṭhānadivāṭhānato, upagantvā, samīpe vā ṭhānaṃ upaṭṭhānaṃ, bhajanaṃ sevananti attho. Tatthāti tasmiṃ nisīdanaṭṭhāne, purimayāme vā, tesu vā bhikkhūsu.

Pañhākathanādivasena adhippāyaṃ sampādento 『『dasasahassilokadhātū』』ti evaṃ avatvā tassā anekāvayavasaṅgahaṇatthaṃ 『『sakaladasasahassilokadhātū』』ti vuttaṃ. Purebhattapacchābhattapurimayāmesu manussaparisābāhullato okāsaṃ alabhitvā idāni majjhimayāmeyeva okāsaṃ labhamānā, bhagavatā vā katokāsatāya okāsaṃ labhamānāti adhippāyo. Kīdisaṃ pana pucchantīti āha 『『yathābhisaṅkhataṃ antamaso caturakkharampī』』ti. Yathābhisaṅkhatanti abhisaṅkhatānurūpaṃ, tadanatikkamma vā, etena yathā tathā attano paṭibhānānurūpaṃ pucchantīti dasseti.

我來為您直譯這段巴利文： 1.4.適合。 "於是"即如是往香室去時。"侍立"即近處。"洗足已立足臺上教誡比丘眾"此中應知洗足時立足臺上教誡。因為為此義等待諸比丘食事完畢而坐。"難得成就"義為雖得人身，稱為成就的依合宜處住、根無缺、得信等功德難得。但諸本中見到"難得信成就"文句，彼不適當。"此中"即彼立足臺上教誡時，或彼等比丘中，夜住之處為夜處，如是日處。"有些"等為彼解說。"四大王天住處"說依四大王天界空宮殿。此理于忉利天住處等也如是。從彼世尊入香室已，午後分三分，第一分若欲，右脅作獅子臥，若不欲，入佛常果定，然後如時限從彼出已，第二分如后夜第三分觀察世間見所化智成熟，故說"若欲"等。"獅子臥"等義已如前說。因為未說的詞句不明顯，我們只解說彼。"善慰"即依攝受方式應支援。"如是身者"為如是。為聽法而集會。依知彼眾心行后說"以來眾適合的神變"。同說法處名為法堂。"適時"即"此時對此當如是說"如是隨順彼彼時。"適宜"為彼同義，或隨因緣適宜。或"適宜"為以因譬喻相應。因為世尊以時以理說法。了知時而遣散眾，不直到暗中說法義。某處也見到異文"了知機宜而遣散眾"，彼后因疏忽書寫。 "肢"即身因多支分而說。以"令取時節"此顯示為令取時節而灑，非為洗垢。因為垢塵不染世尊身。以四種香料熏習的室為香室。其園亦如是。以果定暫時獨處。"從彼彼"即從各自夜處日處，親近，或親近處為侍立，義為親近服侍。"此中"即彼坐處，或前夜，或彼等比丘中。 以問答等方式成就意趣故不說"十千世界"而為攝取其多支分說"完整十千世界"。在食前食后前夜因人眾多不得機會，今僅于中夜得機會，或因世尊作機會而得機會義。但如何問說"乃至四音節如所造作"。"如所造作"即隨所造作，或不超過彼，以此顯示隨自己機智而問。

Pacchābhattakālassa tīsu bhāgesu paṭhamabhāge sīhaseyyākappanaṃ ekantaṃ na hotīti āha 『『purebhattato paṭṭhāya nisajjāya pīḷitassa sarīrassā』』ti. Teneva hi pubbe 『『sace ākaṅkhatī』』ti tadā sīhaseyyākappanassa anibaddhatā vibhāvitā. Kilāsubhāvo kilamatho. Sarīrassa kilāsubhāvamocanatthaṃ caṅkamena vītināmeti sīhaseyyaṃ kappetīti sambandho. Buddhacakkhunāti āsayānusayaindriyaparopariyattañāṇasaṅkhātena pañcamachaṭṭhabalabhūtena buddhacakkhunā. Tena hi lokavolokanabāhullatāya taṃ 『『buddhacakkhū』』ti vuccati, idañca pacchimayāme bhagavato bahulaṃ āciṇṇavasena vuttaṃ. Appekadā avasiṭṭhabalañāṇehi, sabbaññutaññāṇeneva ca bhagavā tamatthaṃ sādheti.

『『Pacchimayāmakiccaṃ karonto aññāsī』』ti pubbe vuttamatthaṃ samatthento 『『tasmiṃ pana divase』』tiādimāha. Buddhānaṃ bhagavantānaṃ yattha katthaci vasantānaṃ idaṃ pañcavidhaṃ kiccaṃ avijahitameva hoti sabbakālaṃ suppatiṭṭhitasatisampajaññattā, tasmā tadahepi tadavijahanabhāvadassanatthaṃ idha pañcavidhakiccapayojananti daṭṭhabbaṃ. Caṅkamanti tattha caṅkamanānurūpaṭṭhānaṃ. Caṅkamamāno aññāsīti yojetabbaṃ. Pubbe vutte atthadvaye pacchimatthaññeva gahetvā 『『sabbaññutaññāṇaṃ ārabbhā』』ti vuttaṃ. Purimattho hi pakaraṇādhigatattā suviññeyyoti.

『『Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo, tenupasaṅkamī』』ti ayaṃ sāvasesapāṭho, tasmā etaṃ viditvā, evaṃ cintetvā ca upasaṅkamīti attho veditabboti dassetuṃ 『『ñatvā ca panassā』』tiādi vuttaṃ. Tattha assa etadahosīti assa bhagavato etaṃ parivitakkanaṃ, eso vā cetaso parivitakko ahosi, liṅgavipallāsoyaṃ 『『etadagga』』ntiādīsu (a. ni. 1.188 ādayo) viya. Sabbaññutaññāṇakiccaṃ na sabbathā pākaṭaṃ. Nirantaranti anupubbārocanavasena nibbivaraṃ, yathābhāsitassa vā ārocanavasena nibbisesaṃ. Bhāvanapuṃsakañcetaṃ. Taṃ aṭṭhuppattiṃ katvāti taṃ yathārocitaṃ vacanaṃ imassa suttassa uppattikāraṇaṃ katvā, imassa vā suttassa desanāya uppannaṃ kāraṇaṃ katvātipi attho. Attha-saddo cettha kāraṇe, tena imassa suttassa aṭṭhuppattikaṃ nikkhepaṃ dasseti. Dvāsaṭṭhiyā ṭhānesūti dvāsaṭṭhidiṭṭhigataṭṭhānesu. Appaṭivattiyanti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ anivattiyaṃ. Sīhanādaṃ nadantoti seṭṭhanādasaṅkhātaṃ abhītanādaṃ nadanto. Yaṃ pana lokiyā vadanti –

『『Uttarasmiṃ pade byagghapuṅgavosabhakuñjarā;

Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā』』ti.

Taṃ yebhuyyavasenāti daṭṭhabbaṃ. Sīhanādasadisaṃ vā nādaṃ nadanto. Ayamattho sīhanādasuttena (a. ni. 6.64;

我來為您直譯這段巴利文： 食后時三分中第一分獅子臥不一定故說"從食前開始坐而疲勞身"。因為以此前說"若欲"而顯示彼時獅子臥非固定。疲倦為疲勞。"為解除身疲倦以經行度過作獅子臥"為相關。"以佛眼"即以稱為第五第六力的意樂隨眠根上下智之佛眼。因為以彼多觀察世間故說"佛眼"，此依世尊后夜多習慣而說。有時世尊以其餘力智，或唯以一切知智成就彼義。 說"作后夜事而知"為支援前說義說"然于彼日"等。諸佛世尊無論住何處此五種事都不捨一切時因善立念正知，所以為顯示彼日也不捨而此說五種事因。"經行"即彼適合經行處。應結合"經行而知"。取前說二義中后義故說"緣一切知智"。因為前義由文脈得故易知。 "於是世尊知彼等比丘此思惟法已往圓形亭"此為未完文句，所以應知義為知此已，如是思已而往。此中"彼有此"即彼世尊有此思惟，或此心思惟，此為語性轉換如"最上"等。一切知智事不完全明顯。"無間"即依次第宣說方式無間隔，或依如所說宣說方式無差別。此為中性詞。"以彼為因緣"即以彼如所說語為此經起因，或義為以此經說所生因。此中義字為因義，以此顯示此經依因說。"於六十二處"即於六十二見處。"無能轉"即沙門或婆羅門或天或魔或梵或世間任何者不能轉。"作獅子吼"即作稱為最勝吼的無畏吼。但世人說： "北句雄虎壯牛象， 獅虎龍等在雄詞， 行於最勝義" 應見此依多分。或作如獅子吼的吼。此義以獅子吼經（增支部）

10.21) dīpetabbo. Yathā vā kesaro migarājā sahanato, hananato, ca 『『sīho』』ti vuccati, evaṃ tathāgatopi lokadhammānaṃ sahanato, parappavādānaṃ hananato ca 『『sīho』』ti vuccati. Tasmā sīhassa tathāgatassa nādaṃ nadantotipi attho daṭṭhabbo. Yathā hi sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso 『『ime diṭṭhiṭṭhānā』』tiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati . Yaṃ sandhāya vuttaṃ 『『sīhoti kho bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Yaṃ kho bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmi』』nti (a. ni.

我來為您直譯這段巴利文： 10.21.應闡明。或如獅子獸王因忍耐、因殺害故稱為"獅"，如是如來也因忍耐世間法、因殺害他論故稱為"獅"。所以應見義為作獅子如來的吼。因為如獅子具足獅力於一切處無畏無豎毛而作獅子吼，如是如來獅子也具足如來諸力於八眾無畏無豎毛以"此等見處"等方式作具足種種說教莊嚴的獅子吼。依此所說"諸比丘，獅子此是如來、阿羅漢、正等覺者的同義語。諸比丘，如來於眾中說法，此是彼獅子吼"（增支部）。

10.21). 『『Ime diṭṭhiṭṭhānā』』tiādikā hi idha vakkhamānadesanāyeva sīhanādo. Tesaṃ 『『vedanāpaccayā taṇhā』』tiādinā vakkhamānanayena paccayākārassa samodhānampi veditabbaṃ. Sineruṃ…pe… viya cāti upamādvayena brahmajāladesanāya anaññasādhāraṇattā sudukkarataṃ dasseti. Suvaṇṇakūṭenāti suvaṇṇamayapaharaṇopakaraṇavisesena. Ratananikūṭena viya agāraṃ arahattanikūṭena brahmajālasuttantaṃ niṭṭhapento, nikūṭenāti ca niṭṭhānagatena accuggatakūṭenāti attho. Idañca arahattaphalapariyosānattā sabbaguṇānaṃ tadeva sabbesaṃ uttaritaranti vuttaṃ. Purimo pana me-saddo desanāpekkhoti parinibbutassāpi me sā desanā aparabhāge pañcavassasahassānīti attho yutto. Savanauggahaṇadhāraṇavācanādivasena paricayaṃ karonte, tathā ca paṭipanne nibbānaṃ sampāpikā bhavissatīti adhippāyo.

Yadaggena yenāti karaṇaniddeso, tadaggena tenā tipi daṭṭhabbaṃ. Etanti 『『yena tenā』』ti etaṃ padadvayaṃ. Tatthāti hi tasmiṃ maṇḍalamāḷeti attho. Yenāti vā bhummatthe karaṇavacanaṃ. Tenāti pana upayogatthe. Tasmā tatthāti taṃ maṇḍalamāḷantipi vadanti. Upasaṅkamīti ca upasaṅkamantoti attho paccuppannakālassa adhippetattā, tadupasaṅkamanassa pana atītabhāvassa sūcanato 『『upasaṅkamī』』ti takkālāpekkhanavasena atītapayogo vutto. Evañhi 『『upasaṅkamitvā』』ti vacanaṃ sūpapannaṃ hoti. Itarathā dvinnampi vacanānaṃ atītakālikattā tathāvattabbameva na siyā. Upasaṅkamanassa ca gamanaṃ, upagamanañcāti dvidhā attho, idha pana gamanameva. Sampattukāmatāya hi yaṃ kiñci ṭhānaṃ gacchanto taṃ taṃ padesātikkamanavasena 『『taṃ ṭhānaṃ upasaṅkami upasaṅkamanto』』ti vattabbataṃ labhati, tenāha 『『tattha gato』』ti, tena upagamanatthaṃ nivatteti. Yañhi ṭhānaṃ pattumicchanto gacchati, taṃ pattatāyeva 『『upagamana』』nti vuccati. Yamettha na saṃvaṇṇitaṃ 『『upasaṅkamitvā』』ti padaṃ, taṃ upasaṅkamanapariyosānadīpanaṃ. Atha vā gatoti upagato. Anupasaggopi hi saddo saupasaggo viya atthantaraṃ vadati saupasaggopi anupasaggo viyāti. Ato 『『upasaṅkamitvā』』ti padassa evaṃ upagato tato āsannataraṃ bhikkhūnaṃ samīpasaṅkhātaṃ pañhaṃ vā kathetuṃ, dhammaṃ vā desetuṃ sakkuṇeyyaṭṭhānaṃ upagantvāti attho veditabbo. Apica yenāti hetumhi karaṇavacanaṃ. Yena kāraṇena bhagavatā so maṇḍalamāḷo upasaṅkamitabbo, tena kāraṇena upasaṅkamīti attho. Kāraṇaṃ pana 『『ime bhikkhū』』tiādinā aṭṭhakathāyaṃ vuttameva.

我來為您直譯這段巴利文： 10.21"此等見處"等此中將說的教說即是獅子吼。彼等應以"緣受有愛"等將說方式知緣起的集合。以"須彌"等為二譬喻顯示梵網教說因非他共而難作。"以金峰"即以金所成特殊打擊工具。如以寶峰家以阿羅漢峰完成梵網經，"以峰"義為以達究竟最高峰。此因阿羅漢果為終盡故一切功德以彼為一切最上而說。但前我字觀待說故對已般涅槃者也義為我彼說教后五千年適當。依聞、受持、憶持、誦說等方式作習，如是行者將能達涅槃義。 "隨何以何"為具格說明，也應見為"隨彼以彼"。"此"即"以何以彼"此二詞。"此中"即于彼圓形亭義。或"以何"為處格中具格語。但"以彼"為對格。所以說"此中"即彼圓形亭。"往"義為往者因意為現在時，但因示彼往為過去故隨彼時觀待說過去用。如是"已往"語適當。否則因二語都為過去時不應如是說。往有行、近二義，但此中只是行。因為欲到任何處者行依超越彼彼處應說"往彼處往者"，故說"往彼"，以此除近義。因為欲到之處行，到彼即說"近"。此中未解說的"已往"詞顯示往完成。或"往"即近。因為無字首詞如有字首般說別義，有字首詞如無字首般。所以"已往"詞應知義為如是近已往能說問或說法的稱為近比丘的處所。又"以何"為因中具格語。世尊應往彼圓形亭以何因，以彼因往義。但因在註釋中已說以"此等比丘"等。

Paññatteāsane nisīdīti ettha kenidaṃ paññattanti anuyoge sati bhikkhūhīti dassetuṃ 『『buddhakāle kirā』』tiādimāha. Tattha buddhakāleti dharamānassa bhagavato kāle. Visesanti yathāladdhato uttari jhānamaggaphalaṃ. Athāti saṃsayatthe nipāto, yadi passatīti attho. Vitakkayamānaṃ naṃ bhikkhunti sambandho, tathā tato passanahetu dassetvā, ovaditvāti ca. Anamataggeti anādimati. Ākāsaṃ uppatitvāti ākāse uggantvā. Īdisesu hi bhummattho eva yujjatīti udānaṭṭhakathāyaṃ vuttaṃ. Bhāroti taṅkhaṇeyeva bhagavato anucchavikāsanassa dullabhattā garukammaṃ. Phalakanti nisīdanatthāya kataṃ phalaṃ. Kaṭṭhakanti nisīdanayogyaṃ phalakato aññaṃ dārukkhandhaṃ. Saṅkaḍḍhitvāti saṃharitvā. Tatthāti purāṇapaṇṇesu, kevalaṃ tesu eva nisīditumananucchavikattā tathā vuttaṃ, tatthāti vā tesu pīṭhādīsu. Evaṃ sati saṅkaḍḍhitvā paññapentīti atthavasā vibhattiṃ vipariṇāmetvā sambandho. Papphoṭetvāti yathāṭhitaṃ rajojallādi-saṃkiṇṇamananurūpanti tabbisodhanatthaṃ sañcāletvā. 『『Amhākaṃ īdisā kathā aññatarissā desanāya kāraṇaṃ bhavituṃ yuttā, avassaṃ bhagavā āgamissatī』』ti ñatvā yathānisīdanaṃ sandhāya evaṃ vuttaṃ. Ettha ca 『『idhāgato samaṇo vā brāhmaṇo vā tāvakālikaṃ gaṇhitvā paribhuñjatū』』ti raññā ṭhapitaṃ, tena ca āgatakāle paribhuttaṃ āsanaṃ rañño nisīdanāsananti veditabbaṃ. Na hi tathā aṭṭhapitaṃ bhikkhūhi paribhuñjituṃ, bhagavato ca paññapetuṃ vaṭṭati. Tasmā tādisaṃ rañño nisīdanāsanaṃ pāḷiyaṃ kathitanti dassetuṃ 『『taṃ sandhāyā』』tiādi vuttaṃ. Adhimuttiñāṇanti ca sattānaṃ nānādhimuttikatārammaṇaṃ sabbaññutaññāṇaṃ, balañāṇañca, vuttovāyamattho.

『『Nisajjā』』ti idaṃ nisīdanapariyosānadīpananti dasseti 『『eva』』ntiādinā. 『『Tesaṃ bhikkhūnaṃ ime saṅkhiyadhammaṃ viditvā』』ti vuttattā jānantoyeva pucchīti ayamattho siddhoti āha 『『jānantoyevā』』ti. Asati kathāvatthumhi tadanurūpā uparūpari vattabbā visesakathā na samūpabrūhatīti kathāsamuṭṭhāpanatthaṃ pucchanaṃ veditabbaṃ. Nu-iti pucchanatthe. Asa-saddo pavattanattheti vuttaṃ 『『katamāya nu…pe… bhavathā』』ti. Etthāti etasmiṃ ṭhāne sandhivasena ukārassa okārādesova, na paṭhamāya pāḷiyā atthato visesoti dasseti 『『tassāpi purimoyeva attho』』ti iminā. Purimoyevatthoti ca 『『katamāya nu bhavathā』』ti evaṃ vutto attho.

我來為您直譯這段巴利文： "坐所設座"此中若問"此由誰設"為顯示"由諸比丘"故說"佛時據說"等。此中"佛時"即世尊在世時。"殊勝"即已得之上的禪那道果。"若"為疑義語詞，義為如果見。"思惟彼比丘"為相關，如是從彼見因顯示，及教誡。"無始"即無初。"升空"即上升空中。因為此等中處格義適合故優陀那注說。"重"即因彼刻不易得世尊適宜座為重任。"板"即為坐所作板。"木"即適合坐的除板外木塊。"收集"即集合。"此中"即于舊葉，因不適合只坐彼等故如是說，或"此中"即于彼等座等。如是則與"收集設定"以義變格為相關。"抖動"即因如住塵垢等不適合為清凈彼而搖動。知"我們如是談話適合為某教說因，世尊必定將來"故依坐而如是說。此中應知王置"來此沙門或婆羅門暫取用"，彼來時所用座為王坐座。因為如是未置不適合比丘用，設定給世尊。所以為顯示經中說如是王坐座故說"依彼"等。"勝解智"即緣有情種種勝解的一切知智和力智，此義已說。 以"如是"等顯示"已坐"此表示坐完成。因說"知彼等比丘此思惟法"故已知而問義成立故說"已知"。應知為生談話因而問，因無談話事不增長如此上上應說的殊勝談。"豈"為問義。"住"字為轉起義故說"今豈住於何"等。"此中"即此處依連聲只有u音變o音，非與第一經文義有差別，以"彼也是前義"此顯示。"即前義"即如"今豈住於何"如是所說義。

『『Kā ca panā』』ti ettha ca-saddo byatireke 『『yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato』』tiādīsu viya. Byatireko ca nāma pubbe vuttatthāpekkhako visesātirekattho, so ca taṃ pubbe yathāpucchitāya kathāya vakkhamānaṃ vippakatabhāvasaṅkhātaṃ byatirekatthaṃ joteti. Pana-saddo vacanālaṅkāro . Tādiso pana attho saddasatthatova suviññeyyoti katvā tadaññesameva atthaṃ dassetuṃ 『『antarākathāti kammaṭṭhāna…pe… kathā』』tiādimāha. Kammaṭṭhānamanasikārauddesaparipucchādayo samaṇakaraṇīyabhūtāti antarāsaddena apekkhite karaṇīyavisese sambandhāpādānabhāvena vattabbe tesameva vattabbarūpattā 『『kammaṭṭhānamanasikārauddesaparipucchādīna』』nti vuttaṃ. Yāya hi kathāya te bhikkhū sannisinnā, sā eva antarākathā vippakatā visesena puna pucchīyati, na tadaññe kammaṭṭhānamanasikārauddesaparipucchādayoti. Antarāsaddassa aññatthamāha 『『aññā, ekā』』ti ca. Pariyāyavacanañhetaṃ padadvayaṃ. Yasmā aññatthe ayaṃ antarāsaddo 『『bhūmantaraṃ, samayantara』』ntiādīsu viya. Tasmā 『『kammaṭṭhānamanasikārauddesaparipucchādīna』』nti nissakkatthe sāmivacanaṃ daṭṭhabbaṃ. Vemajjhe vā antarāsaddo, sā pana tesaṃ vemajjhabhūtattā aññāyeva, tehi ca asammissattā visuṃ ekāyevāti adhippāyaṃ dassetuṃ 『『aññā, ekā』』ti ca vuttaṃ. Pakārena karaṇaṃ pakato, tato vigatā, vigataṃ vā pakataṃ yassāti vippakatā, apariniṭṭhitā. Sikhanti pariyosānaṃ. Ayaṃ pana tadabhisambandhavasena uttari kathetukamyatāpucchā, taṃ sandhāyāha 『『nāha』』ntiādi. Kathābhaṅgatthanti kathāya bhañjanatthaṃ. Atthato āpannattā sabbaññupavāraṇaṃ pavāreti. Aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathā tiracchānakathā. Tiracchānabhūtāti ca tirokaraṇabhūtā, vibandhanabhūtāti attho. Ādi-saddena cettha coramahāmattasenābhayakathādikaṃ anekavihitaṃ niratthakakathaṃ saṅgaṇhāti. Ayaṃ kathā evāti antogadhāvadhāraṇataṃ , aññatthāpohanaṃ vā sandhāya cetaṃ vuttaṃ. Athāti tassā avippakatakāleyeva. 『『Taṃ no』』tiādinā atthato āpannamāha. Esa nayo īdisesu. Nanu ca tehi bhikkhūhi sā kathā 『『iti ha me』』tiādinā yathādhippāyaṃ niṭṭhāpitāyevāti? Na niṭṭhāpitā bhagavato upasaṅkamanena upacchinnattā. Yadi hi bhagavā tasmiṃ khaṇe na upasaṅkameyya, bhiyyopi tappaṭibaddhāyeva tathā pavatteyyuṃ, bhagavato upasaṅkamanena pana na pavattesuṃ, tenevāha 『『ayaṃ no…pe… anuppatto』』ti.

我來為您直譯這段巴利文： "又是何"此中又字為差別如"彼依佛法僧,已歸依"等中。差別者即觀待前說義的特殊超義，彼顯示前如所問談話將說的未完成稱為差別義。"又"字為語莊嚴。但如是義從聲論易知故為顯示彼異義說"中間談為業處...等談"。業處作意誦問等為沙門所作故以中間字觀待所作差別以相關舍格方式說時因彼等應說形態故說"業處作意誦問等"。因彼等比丘所集會之談,彼即中間談未完成特別再問,非彼異業處作意誦問等。說中間字他義為"他、一"。因為此二詞為同義詞。因為此中間字為他義如"地中間、時中間"等。所以"業處作意誦問等"應見為舍格中屬格。或中間字為中間,但彼因是彼等中間而為他,因與彼等不混而別為一,為顯示此意故說"他、一"。以方式作為已作,從彼離,或已作離於彼為未完成,未終了。"頂"為終了。但此依彼相關方式欲說更多問,依彼說"非為"等。"談破壞"為談破壞。因義成就故說一切知宣說。因不出離天堂解脫道故橫生談為橫談。"橫生"即為妨礙生,為障礙義。以等字此攝盜賊大臣軍怖等談種種無義談。"此談即是"此依含限定或除他義說。"若"即彼未完時即。以"彼我等"等說義成就。此理于如是等。但豈非彼等比丘以"如是我"等依所欲已完彼談?非完因世尊來而斷。因為若世尊彼刻不來,更多隻隨系彼如是轉,但因世尊來不轉,所以說"此我等...已來"。

Idāni nidānassa, nidānavaṇṇanāya vā pariniṭṭhitabhāvaṃ dassento tassa bhagavato vacanassānukūlabhāvampi samatthetuṃ 『『ettāvatā』』tiādimāha. Ettāvatāti hi ettakena 『『evaṃ me suta』』ntiādivacanakkamena yaṃ nidānaṃ bhāsitanti vā ettakena 『『tattha evanti nipātapada』』ntiādivacanakkamena atthavaṇṇanā samattāti vā dvidhā attho daṭṭhabbo. 『『Kamala…pe… salilāyā』』tiādinā pana tassa nidānassa bhagavato vacanassānukūlabhāvaṃ dīpeti. Tattha kamalakuvalayujjalavimalasādhurasasalilāyāti kamalasaṅkhātehi padumapuṇḍarīkasetuppalarattuppalehi ceva kuvalayasaṅkhātena nīluppalena ca ujjalavimalasādhurasasalilavatiyā. Nimmalasilātalaracanavilāsasobhitaratanasopānanti nimmalena silātalena racanāya vilāsena līlāya sobhitaratanasopānavantaṃ, nimmalasilātalena vā racanavilāsena, susaṅkhatakiriyāsobhena ca sobhitaratanasopānaṃ, vilāsasobhitasaddehi vā ativiya sobhitabhāvo vutto. Vippakiṇṇamuttātalasadisavālukācuṇṇapaṇḍarabhūmibhāganti vividhena pakiṇṇāya muttāya talasadisānaṃ vālukānaṃ cuṇṇehi paṇḍaravaṇṇabhūmibhāgavantaṃ. Suvibhattabhittivicitravedikāparikkhittassāti suṭṭhu vibhattāhi bhittīhi vicitrassa, vedikāhi parikkhittassa ca. Uccatarena nakkhattapathaṃ ākāsaṃ phusitukāmatāya viya, vijambhitasaddena cetassa sambandho. Vijambhitasamussayassāti vikkīḷanasamūhavantassa. Dantamayasaṇhamuduphalakakañcanalatāvinaddhamaṇigaṇappabhāsamudayujjalasobhanti dantamaye ativiya siniddhaphalake kañcanamayāhi latāhi vinaddhānaṃ maṇīnaṃ gaṇappabhāsamudāyena samujjalasobhāsampannaṃ. Suvaṇṇavalayanupurādisaṅghaṭṭanasaddasammissitakathitahasita- madhurassaragehajanavicaritassāti suvaṇṇamayaniyurapādakaṭakādīnaṃ aññamaññaṃ saṅghaṭṭanena janitasaddehi sammissitakathitasarahasitasarasaṅkhātena madhurassarena sampannānaṃ gehanivāsīnaṃ naranārīnaṃ vicaritaṭṭhānabhūtassa. Uḷārissariyavibhavasobhitassāti uḷāratāsampannajanaissariyasampannajanavibhavasampannajanehi, tannivāsīnaṃ vā naranārīnaṃ uttamādhipaccabhogehi sobhitassa. Suvaṇṇarajatamaṇimuttāpavāḷādijutivissaravijjotitasuppatiṭṭhitavisāla dvārabāhanti suvaṇṇarajatanānāmaṇimuttāpavāḷādīnaṃ jutīhi pabhassaravijjotitasuppatiṭṭhitavitthatadvārabāhaṃ.

Tividhasīlādidassanavasena buddhassa guṇānubhāvaṃ sammā sūcetīti buddhaguṇānubhāvasaṃsūcakaṃ, tassa. Kālo ca deso ca desako ca vatthu ca parisā ca, tāsaṃ apadesena nidassanena paṭimaṇḍitaṃ tathā.

Kimatthaṃ panettha dhammavinayasaṅgahe kariyamāne nidānavacanaṃ vuttaṃ, nanu bhagavatā bhāsitavacanasseva saṅgaho kātabboti? Vuccate – desanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakavatthuparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti, asammosadhammā, saddheyyā ca desakālavatthuhetunimittehi upanibandho viya vohāravinicchayo, teneva cāyasmatā mahākassapena 『『brahmajālaṃ āvuso ānanda kattha bhāsita』』ntiādinā (cūḷava. 439) desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena āyasmatā ānandattherena nidānaṃ bhāsitanti tadevidhāpi vuttaṃ 『『kāladesadesakavatthuparisāpadesapaṭimaṇḍitaṃ nidāna』』nti.

我來為您直譯這段巴利文： 今為顯示因緣或因緣解說完成,也為支援彼世尊語順應性說"如是"等。因為"如是"或以如此"如是我聞"等語次第所說因緣,或以如此"此中如是為語詞"等語次第完成義解說,應見二種義。但以"蓮...水"等顯示彼因緣與世尊語順應。此中"蓮優缽羅明凈善味水"即有稱為蓮的紅白蓮及稱為優缽羅的青蓮等明凈善味水。"凈石板製作莊嚴美飾寶階"即有以凈石板製作莊嚴裝飾的寶階,或以凈石板製作莊嚴、善作事美飾的寶階,或以莊嚴美飾語說極美飾。"散佈珍珠面似砂粉白地分"即有種種散佈的珍珠面似砂粉白色地分。"善分壁雜飾欄圍"即以善分別諸壁雜飾,及以欄圍。"如欲觸星道空"即與舒展語相關。"舒展聳起"即有遊戲集。"象牙制細軟板金藤纏寶群光明聚明耀美"即有象牙制極滑板以金藤纏繞諸寶群光明聚而明耀美。"金環踝釧等相擊聲雜語笑甜音家人遊行"即有金製腳環手鐲等相互碰擊所生聲雜語聲笑聲稱為甜音的家住男女遊行處。"殊勝威力財美飾"即以具足殊勝人威力人財富人,或住彼男女最上主權受用美飾。"金銀寶珠珊瑚等光輝光明照耀善立廣門柱"即金銀諸寶珠珊瑚等光輝光明照耀善立廣大門柱。 依見三戒等方式正確顯示佛功德威力為顯示佛功德威力,彼。時與處與說者與事與眾,以彼等譬示裝飾如是。 但此為何於法律結集時說因緣語,豈非應結集世尊所說語?說為成就說示住立不忘可信。因為以時處說者事眾譬系立的說示長久住立,不忘法,以說者時事因相系如言說判定而可信,所以大迦葉尊者以"友阿難,梵網於何處說"等問處等時,作彼等答法藏持阿難長老說因緣,所以此也說"以時處說者事眾譬裝飾因緣"。

Apica satthusampattipakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubba-racanā-numānāgama-takkābhāvato sammāsambuddhattasiddhi. Sammāsambuddhabhāvena hissa puretaraṃ racanāya, 『『evampi nāma bhaveyyā』』ti anumānassa, āgamantaraṃ nissāya parivitakkassa ca abhāvo sabbattha appaṭihatañāṇacāratāya ekappamāṇattā ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasāsanasāvakānurodhabhāvato khīṇāsavattasiddhi. Khīṇāsavatāya hi ācariyamuṭṭhiādīnamabhāvo, visuddhā ca parānuggahappavatti. Iti desakasaṃkilesabhūtānaṃ diṭṭhisīlasampattidūsakānaṃ avijjātaṇhānaṃ abhāvasaṃsūcakehi , ñāṇappahānasampadābhibyañjanakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi. Tatoyeva ca antarāyikaniyyānikesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo, attahitaparahitapaṭipatti ca nidānavacanena pakāsitā hoti sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikapaṭibhānena dhammadesanādīpanato, 『『jānatā passatā』』tiādivacanato ca, tena vuttaṃ 『『satthusampattipakāsanatthaṃ nidānavacana』』nti.

Apica sāsanasampattipakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthikā pavatti, attahitatthā vā, tasmā paresaṃyeva hitāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabbaracanā. Tayidaṃ satthu caritaṃ kāladesadesakavatthuparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathāsambhavaṃ pakāsīyati. Atha vā satthuno pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvappakāsanatthaṃ nidānavacanaṃ, tañcassa pamāṇabhāvadassanaṃ 『『bhagavā』』ti iminā tathāgatassa guṇavisiṭṭhasabbasattuttamabhāvadīpanena ceva 『『jānatā passatā』』tiādinā āsayānusayañāṇādipayogadīpanena ca vibhāvitaṃ hoti, idamettha nidānavacanapayojanassa mukhamattanidassanaṃ. Ko hi samattho buddhānubuddhena dhammabhaṇḍāgārikena bhāsitassa nidānassa payojanāni niravasesato vibhāvitunti. Honti cettha –

『『Desanāciraṭṭhitatthaṃ, asammosāya bhāsitaṃ;

Saddhāya cāpi nidānaṃ, vedehena yasassinā.

Satthusampattiyā ceva, sāsanasampadāya ca;

Tassa pamāṇabhāvassa, dassanatthampi bhāsita』』nti.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā abbhantaranidānavaṇṇanāya līnatthapakāsanā.

Nidānavaṇṇanā niṭṭhitā.

我來為您直譯這段巴利文： 複次為顯示導師圓滿說因緣語。因為如來世尊無前製作推度傳承思惟故成就正等覺。以正等覺故彼無前製作,"如是名應有"推度,依他傳承思惟,因於一切處無礙智行故於所知法為一量。如是因無阿阇黎握法慳法教弟子隨順故成就漏盡。因漏盡故無阿阇黎握等,清凈利他轉起。如是以顯示說者染污法見戒圓滿污染無明愛慾之無,及表明智斷圓滿之正覺清凈性成就前二無畏。從彼即因成就於障礙出離無迷故成就后二無畏,如是世尊具足四無畏,及自利他利行以因緣語顯示,因顯示依集會眾意樂隨順處生辯才說法,及"知見"等語,所以說"為顯示導師圓滿說因緣語"。 複次為顯示教圓滿說因緣語。因為世尊為智悲攝一切行無無義轉起,或為自利,所以為他利轉一切行正等覺者以如轉起所說一切身語意業隨應以現法後世最上義教誡眾生義為教,非詩製作。彼即導師行以時處說者事眾譬于彼彼因緣語隨宜顯示。或為顯示導師量性故顯示教量性說因緣語,彼即顯示彼量性以"世尊"此顯示如來功德殊勝一切眾生最上性及以"知見"等顯示意樂隨眠智等運用,此於此為因緣語作用略示。誰能完全顯示佛隨覺法藏持所說因緣作用?此有： "為說久住義,為不忘故說; 依信亦因緣,毗提子具譽。 導師圓滿故,及教圓滿故; 為顯示彼量,性故亦說彼。" 如是勝吉祥光長部注為顯示極細深難知義生廣凈廣慧辯才,具足正直柔軟善良信念念慧忍精進等法,于有義釋三藏無著不奪無畏智行,深入種種自宗他宗密,大師大文法師智幢法將長老,大法王上師所造善莊嚴名顯隱義于內因緣注顯隱義。 因緣注終。

1. Evaṃ abbhantaranidānasaṃvaṇṇanaṃ katvā idāni yathānikkhittassa suttassa saṃvaṇṇanaṃ karonto anupubbāvirodhinī saṃvaṇṇanā kamānatikkamanena byākuladosappahāyinī, viññūnañca cittārādhinī, āgatabhāro ca avassaṃ āvahitabboti saṃvaṇṇakassa sampattabhārāvahanena paṇḍitācārasamatikkamābhāvavibhāvinī, tasmā tadāvikaraṇasādhakaṃ saṃvaṇṇanokāsavicāraṇaṃ kātumāha 『『idānī』』tiādi. Nikkhittassāti desitassa, 『『desanā nikkhepo』』ti hi etaṃ atthato bhinnampi sarūpato ekameva, desanāpi hi desetabbassa sīlādiatthassa veneyyasantānesu nikkhipanato 『『nikkhepo』』ti vuccati. Nanu suttameva saṃvaṇṇīyatīti āha 『『sā panesā』』tiādi. Idaṃ vuttaṃ hoti – suttanikkhepaṃ vicāretvā vuccamānā saṃvaṇṇanā 『『ayaṃ desanā evaṃsamuṭṭhānā』』ti suttassa sammadeva nidānaparijjhānena tabbaṇṇanāya suviññeyyattā pākaṭā hoti, tasmā tadeva sādhāraṇato paṭhamaṃ vicārayissāmāti. Yā hi sā kathā suttatthasaṃvaṇṇanāpākaṭakārinī, sā sabbāpi saṃvaṇṇakena vattabbā. Tadatthavijānanupāyattā ca sā pariyāyena saṃvaṇṇanāyevāti. Idha pana tasmiṃ vicārite yassā aṭṭhuppattiyā idaṃ suttaṃ nikkhittaṃ, tassā vibhāgavasena 『『mamaṃ vā bhikkhave』』tiādinā (dī. ni. 1.5), 『『appamattakaṃ kho paneta』』ntiādinā (dī. ni. 1.7), 『『atthi bhikkhave』』tiādinā (dī. ni.

我來為您直譯這段巴利文： 5.如是作內因緣解說已,今為作如所置經之解說而說"今"等。為避免次第錯亂而混亂過失,使智者心喜,且必須承擔已來負擔,故以解說者承擔應負擔顯示無超越賢者行。解說機會思察為成就顯明彼。"所置"即所說,因為"說示置"雖義異而體一,說示也因置所說戒等義于所化相續中故稱為"置"。但豈非只解說經?故說"但彼此"等。此所說--思察經置而說之解說因以"此說示如是生起"正知經緣故解說易知而明顯,所以先以共通思察彼。因為凡彼談能令經義解說明顯,彼一切應由解說者說。因彼義知方便故彼間接為解說。但此中思察彼已,依此經由何緣起而置之分別,以"諸比丘,或我"等,"但此小"等,"諸比丘,有"等。;

1.28) ca vuttānaṃ suttapadesānaṃ saṃvaṇṇanā vuccamānā taṃtaṃanusandhidassanasukhatāya suviññeyyāti daṭṭhabbaṃ. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādisāsanapaṭṭhānanayena soḷasavidhabhāvaṃ nātivattanti, evaṃ attajjhāsayādi-sutta-nikkhepavasena catubbidhabhāvanti āha 『『cattāro suttanikkhepā』』ti. Nanu saṃsaggabhedopi sambhavati, atha kasmā 『『cattāro suttanikkhepā』』ti vuttanti? Saṃsaggabhedassa sabbattha alabbhamānattā. Attajjhāsayassa, hi aṭṭhuppattiyā ca parajjhāsayapucchāvasikehi saddhiṃ saṃsaggabhedo sambhavati. 『『Attajjhāsayo ca parajjhāsayo ca, attajjhāsayo ca pucchāvasiko ca, attajjhāsayo ca parajjhāsayo ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca aṭṭhuppattiko ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca pucchāvasiko cā』』ti ajjhāsayapucchānusandhisabbhāvato. Attajjhāsayaṭṭhuppattīnaṃ pana aññamaññaṃ saṃsaggo natthi, tasmā niravasesaṃ patthāranayena saṃsaggabhedassa alabbhanato evaṃ vuttanti daṭṭhabbaṃ.

Atha vā aṭṭhuppattiyā attajjhāsayenapi siyā saṃsaggabhedo, tadantogadhattā pana saṃsaggavasena vuttānaṃ sesanikkhepānaṃ mūlanikkhepeyeva sandhāya 『『cattāro suttanikkhepā』』ti vuttaṃ. Imasmiṃ pana atthavikappe yathārahaṃ ekakadukatikacatukavasena sāsanapaṭṭhānanayena suttanikkhepā vattabbāti nayamattaṃ dassetīti veditabbaṃ. Tatrāyaṃ vacanattho – nikkhipanaṃ kathanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Nikkhipīyatīti vā nikkhepo, suttameva nikkhepo suttanikkhepo. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇavasenāti attajjhāsayo, attano ajjhāsayo vā etassa yathāvuttanayenāti attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vaso pucchāvaso, so etassa atthi yathāvuttanayenāti pucchāvasiko. Araṇīyato avagantabbato attho vuccati suttadesanāya vatthu, tassa uppatti atthuppatti, sā eva aṭṭhuppatti ttha-kārassa ṭṭha-kāraṃ katvā, sā etassa atthi vuttanayenāti aṭṭhuppattiko. Apica nikkhipīyati suttametenāti nikkhepo, attajjhāsayādisuttadesanākāraṇameva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho. Tassā pucchāya vasena pavattaṃ dhammapaṭiggāhakānaṃ vacanaṃ pucchāvasikaṃ. Tadeva nikkhepasaddāpekkhāya pulliṅgavasena vuttaṃ 『『pucchāvasiko』』ti. Vuttanayena aṭṭhuppattiyeva aṭṭhuppattikoti evaṃ attho daṭṭhabbo.

Ettha ca paresaṃ indriyaparipākādikāraṇaṃ nirapekkhitvā attano ajjhāsayeneva dhammatantiṭhapanatthaṃ pavattitadesanattā attajjhāsayassa visuṃ nikkhepabhāvo yutto. Teneva vakkhati 『『attano ajjhāsayeneva kathetī』』ti (dī. ni. aṭṭha. 1.5). Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanānimittabhūtānaṃ uppattiyaṃ pavattattā kathaṃ aṭṭhuppattike anavarodho siyā, pucchāvasikaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitadesanattā kathaṃ parajjhāsaye anavarodho siyāti na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattivasena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi dhammadāyādasuttādīnaṃ (ma. ni.

我來為您直譯這段巴利文： 1.28)等所說經文,解說時依彼彼連繫顯示易解應見。此中如經雖有數百數千差別,以染污分等教安立法不超十六種,如是依自意樂等經置為四種故說"四經置"。但豈非有混合差別,然何故說"四經置"?因混合差別一切處不可得。因為自意樂與因緣與他意樂問所制有混合差別。"自意樂與他意樂,自意樂與問所制,自意樂與他意樂與問所制,因緣與他意樂,因緣與問所制,因緣與他意樂與問所制"故有意樂問連繫。但自意樂因緣彼此無混合,所以因以無餘遍滿法混合差別不可得故如是說應見。 或因緣與自意樂應有混合差別,但因包含于彼故依混合所說余置於根本置即說"四經置"。但此義分別應知只示隨應一二三四方式依教安立法說經置之理。此中此語義-置即說,經之置為經置,義為經說。或所置為置,經即置為經置。自意樂為自意樂,彼依因有此為自意樂,或依所說法此有自意樂為自意樂。他意樂此即此理。問之力為問力,此有彼依所說法為問所制。所應知為義說經說事,彼生為義生,彼即因緣以ttha音作ṭṭha音,此有彼依說法為因緣。又以此置經為置,即自意樂等經說因。但此義分別自意樂為自意樂。他意樂為他意樂。所問為問,可問義。依彼問轉所受法者語為問所制。彼即依置語依男性說"問所制"。如說法因緣即因緣,如是應見義。 此中不觀他根成熟等因,只依自意樂為安立法而轉說故自意樂為別置適當。所以將說"以自意樂說"。但他意樂問所制因以他意樂問為說示因而生起轉故,如何于因緣無含攝,或問所制因緣依他意樂順應轉說故,如何於他意樂無含攝,此不應責難。因為取離他發起遍問等之經說因生起為因緣故別取他意樂問所制。如是法嗣經等。

1.29) āmisuppādādidesanānimittaṃ 『『aṭṭhuppattī』』ti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayameva nimittaṃ katvā desito parajjhāsayo. Pucchāvasena desito pucchāvasikoti pākaṭovāyamattho.

Anajjhiṭṭhoti pucchādinā anajjhesito ayācito, attano ajjhāsayeneva katheti dhammatantiṭhapanatthanti adhippāyo. Hāroti āvaḷi yathā 『『muttāhāro』』ti, sveva hārako, sammappadhānasuttantānaṃ hārako tathā. Anupubbena hi saṃyuttake niddiṭṭhānaṃ sammappadhānapaṭisaṃyuttānaṃ suttantānaṃ āvaḷi 『『sammappadhānasuttantahārako』』ti vuccati, tathā iddhipādahārakādi. Iddhipādaindriyabalabojjhaṅgamaggaṅgasuttantahārakoti pubbapadesu parapadalopo, dvandagabbhasamāso vā eso, peyyālaniddeso vā. Tesanti yathāvuttasuttānaṃ.

Paripakkāti pariṇatā. Vimuttiparipācanīyāti arahattaphalaṃ paripācentā saddhindriyādayo dhammā. Khayeti khayanatthaṃ, khayakāraṇabhūtāya vā dhammadesanāya. Ajjhāsayanti adhimuttiṃ. Khantinti diṭṭhinijjhānakkhantiṃ. Mananti cittaṃ. Abhinīhāranti paṇidhānaṃ. Bujjhanabhāvanti bujjhanasabhāvaṃ, bujjhanākāraṃ vā. Avekkhitvāti paccavekkhitvā, apekkhitvā vā.

Cattāro vaṇṇāti cattāri kulāni, cattāro vā rūpādipamāṇā sattā. Mahārājānoti cattāro mahārājāno devā. Vuccanti kiṃ, pañcupādānakkhandhā kinti attho.

Kasmāti āha 『『aṭṭhuppattiyaṃ hī』』tiādi. Vaṇṇāvaṇṇeti nimitte bhummaṃ, vaṇṇasaddena cettha 『『acchariyaṃ āvuso』』tiādinā (dī. ni. 1.4) bhikkhusaṅghena vuttopi vaṇṇo saṅgahito. Tampi hi aṭṭhuppattiṃ katvā 『『atthi bhikkhave aññe dhammā』』tiādinā (dī. ni. 1.28) upari desanaṃ ārabhissati. Tadeva vivarati 『『ācariyo』』tiādinā. 『『Mamaṃ vā bhikkhave, pare vaṇṇaṃ bhāseyyu』』nti imissā desanāya brahmadattena vuttaṃ vaṇṇaṃ aṭṭhuppattiṃ katvā desitattā āha 『『antevāsī vaṇṇa』』nti. Idāni pāḷiyā sambandhaṃ dassetuṃ 『『itī』』tiādi vuttaṃ. Desanākusaloti 『『imissā aṭṭhuppattiyā ayaṃ desanā sambhavatī』』ti desanāya kusalo, etena pakaraṇānuguṇaṃ bhagavato thomanamakāsi. Esā hi saṃvaṇṇanakānaṃ pakati, yadidaṃ tattha tattha pakaraṇādhigataguṇena bhagavato thomanā. Vā-saddo cettha upamānasamuccayasaṃsayavacanavossaggapadapūraṇasadisavikappādīsu bahūsvatthesu dissati. Tathā hesa 『『paṇḍitovāpi tena so』』tiādīsu upamāne dissati, sadisabhāveti attho. 『『Taṃ vāpi dhīrā muniṃ pavedayantī』』tiādīsu (su. ni.213) samuccaye. 『『Ke vā ime kassa vā』』tiādīsu (pārā. 296) saṃsaye. 『『Ayaṃ vā (ayañca) (dī. ni. 1.181) imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho』』tiādīsu (dī. ni. 1.181) vacanavossagge. 『『Na vāyaṃ kumārako mattamaññāsī』』tiādīsu (saṃ. ni. 2.154) padapūraṇe. 『『Madhuṃ vā maññati bālo, yāva pāpaṃ na paccatī』』tiādīsu (dha. pa. 69) sadise. 『『Ye hi keci bhikkhave, samaṇā vā brāhmaṇā vā』』tiādīsu (ma. ni. 1.170; saṃ. ni. 5.1092) vikappe. Idhāpi vikappeyeva. Mama vā dhammassa vā saṅghassa vāti vividhā visuṃ vikappanassa jotakattāti āha 『『vā-saddo vikappanattho』』ti. Para-saddo pana attheva aññattho 『『ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyu』』ntiādīsu (dī. ni. 2.64; ma. ni. 1.281; 2.337; mahāva. 7, 8) atthi adhikattho 『『indriyaparopariyatta』』ntiādīsu (vibha. 814; a. ni. 10.21; ma. ni.

我來為您直譯這段巴利文： 1.29.因以資具生起等說因故說"因緣"。不問而只以他意樂為因而說為他意樂。依問而說為問所制,此義明顯。 "未受請"為未被問等請求懇求,以自意樂說為安立法義之意。"串"為列如"珠串",彼即能串,正勤經之能串如是。因次第于相應部所說正勤相應諸經之列稱為"正勤經串",如是神足串等。神足根力覺支道支經串於前語省略后語,或為複合語中複合語,或省略說。"彼等"為如所說諸經。 "遍熟"為成熟。"令解脫遍熟"為令阿羅漢果成熟之信根等諸法。"盡"為為盡義,或為作盡因之法說。"意樂"為勝解。"忍"為見忍。"意"為心。"發起"為立愿。"覺性"為覺自性或覺相。"觀察"為審察或期待。 "四姓"為四族姓,或四以色等為量之眾生。"大王"為四大天王。"說何"義為說五取蘊為何。 "為何"故說"因緣中"等。"褒貶"為處格,此中以褒語亦攝比丘眾所說"奇哉友"等之褒。因以彼為因緣而將以"諸比丘,有其他諸法"等開始上說。即以"阿阇黎"等顯示彼。因以梵授所說褒為因緣而說"諸比丘,或我,他說褒"此說故說"弟子褒"。今為顯示聖典關聯故說"如是"等。"說巧"為"依此因緣此說生起"為巧于說,以此作隨文相應讚歎世尊。因為此是諸解說者之性質,即于彼彼文得功德以讚歎世尊。此中"或"字見於眾多義中如譬喻積集疑惑語棄捨填字相似選擇等。如是彼于"或以彼為賢"等見於譬喻,義為相似性。"彼等賢者說為牟尼"等中為積集。"為誰等為誰"等中為疑惑。"此或於此沙門婆羅門中最愚最癡"等中為語棄捨。"此童子或不知量"等中為填字。"愚者思為蜜,惡未熟之間"等中為相似。"諸比丘,若有沙門或婆羅門"等中為選擇。此中亦為選擇。"或我或法或僧"為顯示種種分別選擇故說"或字義為選擇"。但"他"字即有異義如"我若說法,他不瞭解我"等中,有勝義如"根上下"等中。<.Assistant>

1.148; paṭi. ma. 1.68; 1.111) atthi pacchābhāgattho 『『parato āgamissatī』』tiādīsu. Atthi paccanīkattho 『『uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā』』tiādīsu (dī. ni. 2.168; saṃ. ni. 5.822; a. ni.

我來為您直譯這段巴利文： 1.148.有後分義如"后將來"等中。有對抗義如"以法善制伏已生起的他

8.70; udā. 51) idhāpi paccanīkatthoti dasseti 『『paṭiviruddhā sattā』』ti iminā. Sāsanassa paccanīkabhūtā paccatthikā sattāti attho. Ta-saddo pareti vuttamatthaṃ avaṇṇabhāsanakiriyāvisiṭṭhaṃ parāmasatīti vuttaṃ 『『ye avaṇṇaṃ vadanti, tesū』』ti.

Nanu tesaṃ āghāto natthi guṇamahattattā, atha kasmā evaṃ vuttanti codanālesaṃ dassetvā tadapaneti 『『kiñcāpī』』tiādinā. Kiñcāpi natthi, atha kho tathāpīti attho. Īdisesupīti ettha pi-saddo sambhāvanattho, tena ratanattayanimittampi akusalacittaṃ na uppādetabbaṃ, pageva vaṭṭāmisalokāmisanimittanti sambhāveti. Pariyattidhammoyeva saddhammanayanaṭṭhena nettīti dhammanetti. Āhanatīti ābhuso ghaṭṭeti, hiṃsati vā, vibādhati, upatāpeti cāti attho. Katthaci 『『etthā』』ti pāṭho dissati, so pacchālikhito porāṇapāṭhānugatāya ṭīkāya virodhattā, atthayuttiyā ca abhāvato. Yadipi domanassādayo ca āhananti, kopeyeva panāyaṃ niruḷhoti dasseti 『『kopassetaṃ adhivacana』』nti iminā. Avayavatthañhi dassetvā tattha pariyāyena atthaṃ dassento evamāha. Adhivacananti ca adhikicca pavattaṃ vacanaṃ, pasiddhaṃ vā vacanaṃ, nāmanti attho. Evamitaresupi. Ettha ca sabhāvadhammato aññassa kattuabhāvajotanatthaṃ 『『āhanatī』』ti kattutthe āghātasaddaṃ dasseti. Āhanati etena, āhananamattaṃ vā āghātoti karaṇabhāvatthāpi sambhavantiyeva. 『『Appatītā』』ti etassattho 『『atuṭṭhā asomanassikā』』ti vutto, idaṃ pana pākaṭapariyāyena apaccayasaddassa nibbacanadassanaṃ, tammukhena pana na pacceti tenāti appaccayoti kātabbaṃ. Abhirādhayatīti sādhayati. Etthāti etesu tīsu padesu. Dvīhīti āghātaanabhiraddhipadehi. Ekenāti apaccayapadena. Ettakesu gahitesu taṃsampayuttā aggahitā siyuṃ, na ca sakkā tepi aggahituṃ ekuppādādisabhāvattāti codanaṃ visodhetuṃ 『『tesa』』ntiādi vuttaṃ, tesanti yathāvuttānaṃ saṅkhārakkhandhavedanākkhandhekadesānaṃ. Sesānanti saññāviññāṇāvasiṭṭhasaṅkhārakkhandhekadesānaṃ. Karaṇanti uppādanaṃ. Āghātādīnañhi pavattiyā paccayasamavāyanaṃ idha 『『karaṇa』』nti vuttaṃ, taṃ pana atthato uppādanameva. Tadanuppādanañhi sandhāya pāḷiyaṃ 『『na karaṇīyā』』ti vuttaṃ. Paṭikkhittameva yathārahaṃ ekuppādanirodhārammaṇavatthubhāvato.

Tatthāti tasmiṃ manopadose. 『『Tesu avaṇṇabhāsakesū』』ti iminā ādhāratthe bhummaṃ dasseti. Nimittatthe, bhāvalakkhaṇe vā etaṃ bhummanti āha 『『tasmiṃ vā avaṇṇe』』ti. Na hi aguṇo, nindā vā kopadomanassānaṃ ādhāro sambhavati tabbhāsakāyattattā tesaṃ. Assathāti sattamiyā rūpaṃ ce-saddayogena parikappanavisayattāti dasseti 『『bhaveyyāthā』』ti iminā. 『『Bhaveyyātha ce, yadi bhaveyyāthā』ti ca vadanto 『yathākkamaṃ pubbāparayogino ete saddā』ti ñāpetī』』ti vadanti. 『『Kupitā kopena anattamanā domanassenā』』ti iminā 『『evaṃ paṭhamena nayenā』』tiādinā vuttavacanaṃ atthantarābhāvadassanena samattheti. 『『Tumhāka』』nti iminā samānattho 『『tumha』』nti eko saddo 『『amhāka』』nti iminā samānattho 『『amha』』nti saddo viya yathā 『『tasmā hi amhaṃ daharā na mīyare』』ti (jā.

我來為您直譯這段巴利文： 1.148.在這裡也是對抗義,以"對立眾生"此語顯示。即為教法之對立敵對眾生之義。"彼"字即"他",所說義為說惡語行相之他,故說"說惡語者,于彼等"。 豈非因功德廣大於彼等無瞋恨,然何故如是說,顯示責難餘地而以"雖然"等遣除。雖然無,但如是義。"如是等中"此中"亦"字為推度義,以此推度即於三寶因亦不應生不善心,何況于輪迴資具世間資具因。勝解法即以正法導引義為導。"打擊"為極擊打,或害,障礙及惱害義。某處見"此中"之讀法,彼因后書與依古讀法之疏違背,且無義理故。雖憂等亦打擊,但此定為瞋故以"此為瞋之異名"此語顯示。因顯示支分義而於彼轉義顯示義故如是說。"異名"為就彼轉語,或著稱語,為名義。余亦如是。此中為顯無餘實法之作者義故顯示"打擊"為作者義之瞋恨語。以此打擊,或只打擊為瞋恨,作具義性亦有。"不悅"義說為"不喜不歡喜",但此為顯明轉義之不悅語之語源,以彼為首則應作不迴向彼故不悅。"令歡喜"為成就。"此中"為此三語中。"以二"為以瞋恨不歡喜語。"以一"為以不悅語。取如是多時,彼相應未取應有,但不能不取彼等因一生等自性故,為遣除責難故說"彼等"等,"彼等"為如所說行蘊受蘊一分。"余"為想識余行蘊一分。"作"為生起。因瞋恨等轉起故此中說聚集因緣為"作",但彼義為生起。因義為不生起故聖典說"不應作"。即已遮止,因隨應有一生滅所緣事故。 "此中"為彼意惡中。以"于彼說惡語者"此顯示處格義為處格。或此處格為因義或性相義故說"或於彼惡語"。因依說彼者故不能有非德或誹謗為瞋憂之處。"應有"為第七格形依若字結合爲假設境故以"應成"此顯示。說"若應成,若你們應成"而說"如是此等語為前後相結合"。"瞋怒以瞋不悅以憂"以此以"如是依第一法"等所說語以無別義而成立。以"汝等"此與同義為"汝"一語,如以"我等"此同義為"我"語,如。<.Assistant>

1.93) āha 『『tumhākaṃyevā』』ti. Atthavasā liṅgavipariyāyoti katvā 『『tāya ca anattamanatāyā』』ti vuttaṃ. 『『Antarāyo』』ti vutte samaṇadhammavisesānanti atthassa pakaraṇato viññāyamānattā, viññāyamānatthassa ca saddassa payoge kāmacārattā 『『paṭhamajjhānādīnaṃ antarāyo』』ti vuttaṃ. Ettha ca 『『antarāyo』』ti idaṃ manopadosassa akaraṇīyatāya kāraṇavacanaṃ. Yasmā tumhākameva tena kopādinā paṭhamajjhānādīnamantarāyo bhaveyya, tasmā te kopādipariyāyena vuttā āghātādayo na karaṇīyāti adhippāyo, tena 『『nāhaṃ sabbaññū』』ti issarabhāvena tumhe tato nivāremi, atha kho imināva kāraṇenāti dasseti. Taṃ pana kāraṇavacanaṃ yasmā ādīnavavibhāvanaṃ hoti, tasmā 『『ādīnavaṃ dassento』』ti heṭṭhā vuttanti daṭṭhabbaṃ.

So pana manopadoso na kevalaṃ kālantarabhāvinoyeva hitasukhassa antarāyakaro, atha kho taṅkhaṇapavattanārahassapi hitasukhassa antarāyakaroti manopadose ādīnavaṃ daḷhataraṃ katvā dassetuṃ 『『api nū』』tiādimāhātipi sambandho vattabbo. Paresanti ye attato aññe, tesanti attho, na pana 『『pare avaṇṇaṃ bhāseyyu』』ntiādīsu viya paṭiviruddhasattānanti āha 『『yesaṃ kesañcī』』ti. Tadevatthaṃ samattheti 『『kupito hī』』tiādinā. Pāḷiyaṃ subhāsitadubbhāsitavacanajānanampi tadatthajānaneneva siddhanti āha 『『subhāsitadubbhāsitassa attha』』nti.

Andhaṃtamanti andhabhāvakaraṃ tamaṃ, ativiya vā tamaṃ. Yaṃ naraṃ sahate abhibhavati, tassa andhatamanti sambandho. Yanti vā bhummatthe paccattavacanaṃ, yasmiṃ kāle sahate, tadā andhatamaṃ hotīti attho , kāraṇaniddeso vā, yena kāraṇena sahate, tena andhatamanti. Evaṃ sati yaṃtaṃ-saddānaṃ niccasambandhattā 『『yadā』』ti ajjhāharitabbaṃ. Kiriyāparāmasanaṃ vā etaṃ, 『『kodho sahate』』ti yadetaṃ kodhassa abhibhavanaṃ vuttaṃ, etaṃ andhatamanti. Tato ca kuddho atthaṃ na jānāti, kuddho dhammaṃ na passatīti yojetabbaṃ. Atthaṃ dhammanti pāḷiatthaṃ, pāḷidhammañca. Cittappakopanoti cittassa pakatibhāvavijahanena padūsako. Antaratoti abbhantarato, cittato vā kodhavasena bhayaṃ jātaṃ. Nti tathāsabhāvaṃ kodhaṃ, kodhassa vā anatthajananādippakāraṃ.

我來為您直譯這段巴利文： 1.93.故說"只汝等"。因義故變性而說"以彼不悅"。因說"障礙"時從文勝義沙門法等義可知,且可知義語之使用隨欲故說"初禪等之障礙"。此中"障礙"此為意惡不應作之因說。因為只汝等以彼瞋等對初禪等成障礙,所以以瞋等代說之瞋恨等不應作為意,以此表示"我非以一切知"自在而阻止汝等,而是以此因。但彼因說因為是過患明示,所以應見如下說"顯示過患"。 但彼意惡不只對未來利樂作障礙,也對當時應轉起之利樂作障礙,為更堅固顯示意惡過患,故說"豈"等亦應說關聯。"他們"義為凡非自己者,不如"他說惡語"等為對立眾生故說"任何諸"。即以"瞋恚"等成立彼義。聖典中善說惡說語之知亦依知彼義成就故說"善說惡說義"。 "盲暗"為令盲暗,或極暗。凡征服制伏人者,彼盲暗為此關聯。或"凡"為處格主格語,當征服時即盲暗義,或說因,以何因征服以彼盲暗。如是因"凡彼"語常關聯故應補"何時"。或此為行為指,所謂"瞋征服"此瞋之徵服,此為盲暗。從此應結合故瞋者不知義,瞋者不見法。義法為聖典義及聖典法。"擾心"為令心離本性而污染者。"內"為從內或從心以瞋故生怖。"彼"為如是自性瞋,或瞋之生非義等種種。

Sabbatthāpīti sabbesupi paṭhamadutiyatatiyanayesu. 『『Avaṇṇe paṭipajjitabbākāra』』nti adhikāro. Avaṇṇabhāsakānamavisayattā 『『tatrā』』ti padassa tasmiṃ avaṇṇeti atthova dassito. Abhūtanti kattubhūtaṃ vacanaṃ, yaṃ vacanaṃ abhūtaṃ hotīti attho. Abhūtatoti pana abhūtatākiriyāva bhāvappadhānattā, bhāvalopattā cāti dasseti 『『abhūtabhāvenevā』』ti iminā. 『『Itipeta』』ntiādi nibbeṭhanākāranidassananti dassetuṃ 『『katha』』ntiādi vuttaṃ. Tatrāti tasmiṃ vacane. Yojanāti adhippāyapayojanā. Tuṇhīti abhāsanatthe nipāto, bhāvanapuṃsako cesa. 『『Itipetaṃ abhūta』』nti vatvā 『『yaṃ tumhehī』』tiādinā tadatthaṃ vivarati. Imināpīti pi-saddena anekavidhaṃ kāraṇaṃ sampiṇḍeti. Kāraṇasarūpamāha 『『sabbaññuyevā』』tiādinā. Eva-saddo tīsupi padesu yojetabbo, sabbaññubhāvato na asabbaññū, svākkhātattā na durakkhāto, suppaṭipannattā na duppaṭipannoti imināpi kāraṇena nibbeṭhetabbanti vuttaṃ hoti. 『『Kasmā pana sabbaññū』』tiādipaṭicodanāyapi taṃkāraṇadassanena nibbeṭhetabbamevāti āha 『『tatra idañcidañca kāraṇa』』nti. Tatrāti tesu sabbaññutādīsu. Idañca idañca kāraṇanti anekavidhena kāraṇānukāraṇaṃ dassetvā 『『na sabbaññū』』tiādivacanaṃ nibbeṭhetabbanti attho. Tatridaṃ kāraṇaṃ – sabbaññū eva amhākaṃ satthā aviparītadhammadesanattā. Svākkhāto eva dhammo ekantaniyyānikattā. Suppaṭipanno eva saṅgho saṃkilesarahitattāti. Kāraṇānukāraṇadassanampettha asabbaññutādivacana-nibbeṭhanameva tathādassanassa tesampi kāraṇabhāvatoti daṭṭhabbaṃ. Kāraṇakāraṇampi hi 『『kāraṇa』』ntveva vuccati, patiṭṭhānapatiṭṭhānampi 『『patiṭṭhāna』』ntveva yathā 『『tiṇehi bhattaṃ siniddhaṃ, pāsāde dhammamajjhāyatī』』ti. Dutiyaṃ padanti 『『ataccha』』nti padaṃ. Paṭhamassa padassāti 『『abhūta』』nti padassa. Catutthanti 『『na ca panetaṃ amhesu saṃvijjatī』』ti padaṃ. Tatiyassāti 『『natthi cetaṃ amhesū』』ti padassa. Vividhamekattheyeva pavattaṃ vacanaṃ vivacanaṃ, tadeva vevacanaṃ, vacananti vā attho saddena vacanīyattā 『『bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttama』』ntiādīsu (dī. ni. aṭṭha. 1.1 ma. ni. aṭṭha. 1.1; a. ni. 1.rūpādivaggavaṇṇanā; pārā. aṭṭha.

我來為您直譯這段巴利文： "一切處"為於一切第一第二第三法中。"對惡語應行方式"為主題。因非惡語說者之境故只顯示"此中"語為于彼惡語義。"非實"為能說語,義為何語為非實。但"從非實"因非實性行為為主,且省略性故以"只以非實性"此顯示。為顯示"如是此等"等為解釋方式故說"如何"等。"此中"為于彼語。"結合"為意趣結合。"默然"為不說義虛詞,此為性中性。說"如是此非實"后以"汝等"等開顯彼義。"以此亦"以"亦"字積集多種因。說因體相以"確實一切知"等。"確實"字應結合於三語,因一切知性非非一切知,因善說非惡說,因善行非惡行,以此因亦應解釋為所說。以示彼因於"何故一切知"等責難亦應解釋故說"此中此此因"。"此中"為于彼等一切知等。"此此因"義為以多種示因緣后應解釋"非一切知"等語。此中此因即我們導師確實一切知因無顛倒說法。法確實善說因必定出離。僧確實善行因無染污。此中示因緣亦應見為解釋非一切知等語,因如是顯示亦為彼等因。因之因亦說為"因",如立足之立足亦說為"立足",如"以草食物潤,于殿誦法"。"第二語"為"非真實"語。"第一語"為"非實"語。"第四"為"但此於我等不存在"語。"第三"為"此於我等無"語。種種於一義轉起語為異說,彼即同義語,或因以語可說故義為語如"世尊為最勝語,世尊為最上語"等。

1.1) viya. Nānāsabhāvato vigataṃ vacanaṃ yassāti vevacanaṃ vuttanayena, pariyāyavacananti attho.

Etthāha – kasmā panettha pariyāyavacanaṃ vuttaṃ, nanu ekekapadavaseneva adhippeto attho siddho, evaṃ siddhe sati kimete tena pariyāyavacanena. Tadetañhi ganthagāravādianekadosakaraṃ, yadi ca taṃ vattabbaṃ siyā, tadeva vuttaṃ assa, na tadaññanti? Vuccate – desanākāle, hi āyatiñca kassaci kathañci tadatthapaṭivedhanatthaṃ pariyāyavacanaṃ vuttaṃ. Desanāpaṭiggāhakesu hi yo tesaṃ pariyāyavacanānaṃ yaṃ pubbe saṅketaṃ karoti 『『idamimassatthassa vacana』』nti, tassa teneva tadatthapaṭivedho hoti. Apica tasmiṃ khaṇe vikkhittacittānaṃ aññavihitānaṃ vipariyāyānaṃ aññena pariyāyena tadatthāvabodhanatthampi pariyāyavacanaṃ vuttaṃ. Yañhi ye na suṇanti, tapparihāyanavasena tesaṃ sabbathā paripuṇṇassa yathāvuttassa atthassa anavabodho siyā, pariyāyavacane pana vutte tabbasena paripuṇṇamatthāvabodho hoti. Atha vā mandabuddhīnaṃ punappunaṃ tadatthalakkhaṇena asammohanatthaṃ pariyāyavacanaṃ vuttaṃ. Mandabuddhīnañhi ekeneva padena ekatthassa sallakkhaṇena sammoho hoti, anekena pariyāyena pana ekatthassa sallakkhaṇena tathāsammoho na hoti anekappavattinimittena ekattheyeva pavattasaddena yathādhippetassa atthassa nicchitattā.

Aparo nayo – 『『anekepi atthā samānabyañjanā hontī』』ti yā atthantaraparikappanā siyā, tassā parivajjanatthampi pariyāyavacanaṃ vuttanti veditabbaṃ. Anekesampi hi atthānaṃ ekapadavacanīyatāvasena samānabyañjanattā yathāvuttassa padassa 『『ayamattho nu kho adhippeto, udāhu ayamatthovā』』ti pavattaṃ sotūnamatthantaraparikappanaṃ vevacanaṃ aññamaññaṃ bhedakavasena parivajjeti. Vuttañca –

『『Nekatthavuttiyā saddo, na visesatthañāpako;

Pariyāyena yutto tu, pariyāyo ca bhedako』』ti.

我來為您直譯這段巴利文： 以異性離語者為異名語如前說方法,為轉義語義。 此中問:何故此中說轉義語,豈非以一一語即成就所欲義,如是成就時何用彼轉義語。因彼實為文繁重等諸過失因,若應說彼,即說彼,非說彼余?答:于說法時及未來為令某人以某方便通達彼義故說轉義語。因於說法領受者中,凡彼等於轉義語前作約定"此為此義之語",彼以彼即通達彼義。又為令當時散亂心作他事顛倒者以其他轉義了知彼義故亦說轉義語。因凡彼等不聞者,以舍彼故於彼等不了知如所說一切圓滿義,但說轉義語時以彼而了知圓滿義。或為令鈍慧者以一再彼義相而不迷故說轉義語。因鈍慧者以一語觀察一義而有迷惑,但以多轉義觀察一義則無如是迷惑,因以多轉起因緣於一義轉起語而決定如所欲義。 另一方法:應知為遮"多義亦有同文"如是其他義想故亦說轉義語。因因多義以一語可說故同文,于如所說語"為此義耶?或為此義耶?"如是所起聽者之他義想,異名語以互相差別而遮。如說: "多義轉起語,不能顯差義; 但結合轉義,轉義為差別。"

Aparo nayo – anaññassāpi pariyāyavacanassa vacane anekāhi tāhi tāhi nāmapaññattīhi tesaṃ tesaṃ atthānaṃ paññāpanatthampi pariyāyavacanaṃ vattabbaṃ hoti. Tathā hi pariyāyavacane vutte 『『imassatthassa idamidampi nāma』』nti sotūnaṃ anekadhā nāmapaññattivijānanaṃ. Tato ca taṃtaṃpaññattikosallaṃ hoti seyyathāpi nighaṇṭusatthe paricayataṃ. Apica dhammakathikānaṃ tantiatthupanibandhanaparāvabodhanānaṃ sukhasiddhiyāpi pariyāyavacanaṃ. Tabbacanena hi dhammadesakānaṃ tantiatthassa attano citte upanibandhanena ṭhapanena paresaṃ sotūnamavabodhanaṃ sukhasiddhaṃ hoti. Atha vā sammāsambuddhassa attano dhammaniruttipaṭisambhidāsampattiyā vibhāvanatthaṃ, veneyyānañca tattha bījavāpanatthaṃ pariyāyavacanaṃ bhagavā niddisati. Tadasampattikassa hi tathāvacanaṃ na sambhavati. Tena ca pariyāyavacanena yathāsutena tassaṃ dhammaniruttipaṭisambhidāsampattiyaṃ tapparicaraṇena, tadaññasucaritasamupabrūhanena ca puññasaṅkhātassa bījassa vapanaṃ sambhavati. Ko hi īdisāya sampattiyā viññāyamānāya tadetaṃ nābhipattheyyāti, kiṃ vā bahunā. Yassā dhammadhātuyā suppaṭividdhattā sammāsambuddho yathā sabbasmiṃ atthe appaṭihatañāṇacāro, tathā sabbasmiṃ saddavohāreti ekampi atthaṃ anekehi pariyāyehi bodheti, natthi tattha dandhāyitattaṃ vitthāritattaṃ, nāpi dhammadesanāya hāni, āveṇiko cāyaṃ buddhadhammo. Sabbaññutaññāṇassa hi suppaṭividitabhāvena paṭisambhidāñāṇehi viya tenapi ñāṇena atthe, dhamme, niruttiyā ca appaṭihatavuttitāya buddhalīḷāya ekampi atthaṃ anekehi pariyāyehi bodheti, na pana tasmiṃ saddavohāre, tathābodhane vā mandabhāvo sammābodhanassa sādhanattā, na ca tena atthassa vitthārabhāvo ekassevatthassa desetabbassa subbijānanakāraṇattā, nāpi tabbacanena dhammadesanāhāni tassa desanāsampattibhāvato. Tasmā sātthakaṃ pariyāyavacanaṃ, na cāpi taṃ ganthagāravādianekadosakaranti daṭṭhabbaṃ. Yaṃ panetaṃ vuttaṃ 『『yadi ca taṃ vattabbaṃ siyā, tadeva vuttaṃ assa, na tadañña』』nti, tampi na yuttaṃ payojanantarasambhavato. Tadeva hi avatvā tadaññassa vacanena desanākkhaṇe samāhitacittānampi sammadeva paṭiggaṇhantānaṃ taṃtaṃpadantogadhapavattinimittamārabbha tadatthādhigamo hoti, itarathā tasmiṃyeva pade punappunaṃ vutte tesaṃ tadatthānadhigatatā siyāti. Honti cettha –

『『Yena kenaci atthassa, bodhāya aññasaddato;

Vikkhittakamanānampi, pariyāyakathā katā.

Mandānañca amūḷhatthaṃ, atthantaranisedhayā;

Taṃtaṃnāmaniruḷhatthaṃ, pariyāyakathā katā.

Desakānaṃ sukaratthaṃ, tantiatthāvabodhane;

Dhammaniruttibodhatthaṃ, pariyāyakathā katā.

Veneyyānaṃ tattha bījavāpanatthañca attano;

Dhammadhātuyā līḷāya, pariyāyakathā katā.

Tadeva tu avatvāna, tadaññehi pabodhanaṃ;

Sammāpaṭiggaṇhantānaṃ, atthādhigamāya kata』』nti.

我來為您直譯這段巴利文： 另一方法 - 即使非異義之轉義語說中,為以彼彼種種名施設顯示彼彼義故亦應說轉義語。因如是說轉義語時,聽者知"此義有此此名"如是多種名施設。從此有彼彼施設善巧,如於詞彙論中熟習。又為法說者聖典義系著令他了知易成就故亦有轉義語。因說彼故法說者以系著聖典義于自心而住令他聽者了知易成就。或為顯示正等覺者自法詞無礙解成就,及為所化眾生於彼播種故,世尊說轉義語。因無彼成就者不能如是說。以彼轉義語如所聞而於彼法詞無礙解成就中奉事,及增長其他善行而播種福德種子。因誰見如是成就而不欲求彼,何須多說。因正等覺者完全通達法界故如於一切義無礙智行,如是於一切語言亦以多轉義令知一義,此中無遲緩廣大,亦無法說減損,此為佛法特性。因一切知智完全了知故,如以無礙解智如是以彼智于義、法、詞無礙轉起故,以佛威儀以多轉義令知一義,但于彼語言或如是令知時無遲鈍性因為成就正等覺故,亦非以此令義廣大因為只應說一義為善知因,亦非以彼語令法說減損因為彼為說成就性。是故轉義語有義,亦應見非為文繁重等諸過失因。但所說"若應說彼,即說彼,非說彼余",彼亦不應理因有其他目的。因不說彼而說彼余時,即使于說時心專注者完全領受者亦依彼彼語所含轉起因緣而通達彼義,否則于彼一語一再說時,彼等應不通達彼義。此中有此等偈: "由任何異語,為令義覺悟; 即使心散者,作轉義之說。 為令鈍不迷,遮止他義想; 令彼名確立,作轉義之說。 為令說者易,通達聖典義; 為顯法詞義,作轉義之說。 為所化眾生,于彼播種子; 以己法界儀,作轉義之說。 不說彼本身,以他令覺悟; 為令正受者,通達義而作。"

Idaṃ pana nibbeṭhanaṃ īdiseyeva, na sabbattha kātabbanti dassento 『『idañcā』』tiādimāha. Tattha avaṇṇeyevāti kāraṇapatirūpaṃ vatvā, avatvā vā dosapatiṭṭhāpanavasena nindāya eva. Na sabbatthāti na kevalaṃ akkosanakhuṃsanavambhanādīsu sabbattha nibbeṭhanaṃ kātabbanti attho. Tadevatthaṃ 『『yadi hī』』tiādinā pākaṭaṃ karoti. 『『Sāsaṅkanīyo hotī』』ti vuttaṃ tathānibbeṭhetabbatāya kāraṇameva 『『tasmā』』ti paṭiniddisati. 『『Oṭṭhosī』』tiādi 『『na sabbatthā』』ti etassa vivaraṇaṃ. Jātināmagottakammasippaābādha liṅga kilesa āpatti akkosanasaṅkhātehi dasahi akkosavatthūhi. Adhivāsanameva khanti, na diṭṭhinijjhānakkhamanādayoti adhivāsanakhanti.

我來為您直譯這段巴利文： 為顯示此解釋只於如是處,非一切處應作故說"此等"。此中"只於惡語"為說似因,或不說而以立過失方式只於誹謗。"非一切處"義為不只于罵詈呵責輕蔑等一切處應作解釋。以"若實"等顯明彼義。由"應疑慮"所說為如是應解釋之因即以"是故"反顯。"汝為唇"等為"非一切處"之開顯。以種姓、名、族姓、業、工巧、病、相、煩惱、罪、罵詈等十種罵詈事。忍耐即為忍,非見忍等為忍耐忍。

1. Evaṃ avaṇṇabhūmiyā saṃvaṇṇanaṃ katvā idāni vaṇṇabhūmiyāpi saṃvaṇṇanaṃ kātumāha 『『eva』』ntiādi. Tattha avaṇṇabhūmiyanti avaṇṇappakāsanaṭṭhāne. Tādilakkhaṇanti ettha 『『pañcahākārehi tādī iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī』』ti (mahāni. 38) niddesanayena pañcasu atthesu idha paṭhamenatthena tādī. Tatrāyaṃ niddeso –

Kathaṃ arahā iṭṭhāniṭṭhe tādī, arahā lābhepi tādī, alābhepi tādī, yasepi, ayasepi, pasaṃsāyapi, nindāyapi, sukhepi , dukkhepi tādī, ekañce bāhaṃ gandhena limpeyyuṃ, ekañce bāhaṃ vāsiyā taccheyyuṃ, amusmiṃ natthi rāgo, amusmiṃ natthi paṭigho , anunayapaṭighavippahīno ugghāṭinigghāṭivītivatto, anurodhavirodhasamatikkanto, evaṃ arahā iṭṭhāniṭṭhe tādīti (mahāni. 38).

Vacanattho pana tamiva dissatīti tādī, iṭṭhamiva aniṭṭhampi passatīti attho. Tassa lakkhaṇaṃ tādilakkhaṇaṃ, iṭṭhāniṭṭhesu samapekkhanasabhāvo. Atha vā tamiva dissate tādī, so eva sabhāvo, tadeva lakkhaṇaṃ tādilakkhaṇanti. Vaṇṇabhūmiyaṃ tādilakkhaṇaṃ dassetunti sambandho. Para-saddo aññattheti āha 『『ye kecī』』tiādi. Ānandanti bhusaṃ pamodanti taṃsamaṅgino sattā etenāti ānandasaddassa karaṇatthataṃ dasseti. Sobhanamano sumano, cittaṃ, sobhanaṃ vā mano yassāti sumano, taṃsamaṅgīpuggalo. Nanu ca cittavācakabhāve sati cetasikasukhassa bhāvatthatā yuttā, puggalavācakabhāve pana cittameva bhāvattho siyā, na cetasikasukhaṃ, sumanasaddassa dabbanimittaṃ pati pavattattā yathā 『『daṇḍittaṃ sikhitta』』ntiādīti? Saccametaṃ dabbe apekkhite, idha pana tadanapekkhitvā tena dabbena yuttaṃ mūlanimittabhūtaṃ cetasikasukhameva apekkhitvā sumanasaddo pavatto, tasmā etthāpi cetasikasukhameva bhāvattho sambhavati, tenāha 『『cetasikasukhassetaṃ adhivacana』』nti. Etena hi vacanena tadaññacetasikānampi cittapaṭibaddhattā, cittakiriyattā ca yathāsambhavaṃ somanassabhāvo āpajjatīti codanaṃ nāpajjateva ruḷhisaddattā tassa yathā 『『paṅkaja』』nti pariharati. Ubbilayatīti ubbilaṃ, bhindati purimāvatthāya visesaṃ āpajjatīti attho. Tadeva ubbilāvitaṃ paccayantarāgamādivasena. Uddhaṃ palavatīti vā ubbilāvitaṃ akārānaṃ ikāraṃ, ākārañca katvā, cittameva 『『cetaso』』ti vuttattā. Taddhite pana siddhe taṃ abyatirittaṃ tasmiṃ pade vacanīyassa sāmaññabhāvato, tassa vā saddassa nāmapadattā, tasmā kassāti sambandhīvisesānuyoge 『『cetaso』』ti vuttanti dassetuṃ 『『kassā』』tiādi vuttaṃ. Esa nayo īdisesu. Yāya uppannāya kāyacittaṃ vātapūritabhastā viya uddhumāyanākārappattaṃ hoti tassā gehasitāya odagyapītiyā etaṃ adhivacananti sarūpaṃ dasseti 『『uddhaccāvahāyā』』tiādinā. Uddhaccāvahāyāti uddhatabhāvāvahāya. Uppilāpeti cittaṃ uppilāvitaṃ karotīti ubbilāpanā, sā eva pīti, tassā. Khandhavasena dhammavisesattaṃ āha 『『idhāpī』』tiādinā. Avaṇṇabhūmimapekkhāya api-saddo 『『ayampi pārājiko』』tiādīsu (pārā.

我來為您直譯這段巴利文： 6.如是作惡語地之解釋后,今為作美語地之解釋故說"如是"等。此中"惡語地"為惡語顯示處。"如是相"此中依"以五種為如是:于可意不可意為如是,已舍為如是,已度為如是,已脫為如是,依彼說為如是"解釋法於五義中,此處以第一義為如是。此中此解釋: 如何阿羅漢于可意不可意為如是?阿羅漢于得亦如是,于不得亦如是,于譽亦如是,于毀亦如是,于贊亦如是,于貶亦如是,於樂亦如是,于苦亦如是,若以香涂一臂,若以斧砍一臂,於此無貪,於此無嗔,捨棄順逆,超越昂揚沮喪,越過隨順違逆,如是阿羅漢于可意不可意為如是。 語義為如彼而見為如是,義為見不可意如可意。彼之相為如是相,于可意不可意平等觀察自性。或如彼而見為如是,彼即自性,彼即相為如是相。為顯美語地如是相為關聯。"他"字為異義故說"任何"等。"歡喜"為極喜,具彼眾生以此,顯示歡喜語為作具義。善意為妙心,或為有善意者,為具彼者。豈非於心語義時心所樂為性義應理,但于補特伽羅語義時只有心為性義,非心所樂,因善意語依實義轉如"持杖性火性"等?此于依實義確實,但此不依彼而依具彼之根本因心所樂而善意語轉,故此中亦以心所樂為性義可能,故說"此為心所樂之異名"。以此語因其他心所亦依心而轉,為心所作故隨所應生樂性之責難全不生因為世俗語故如"蓮花"而避。"踴躍"為裂,即破壞前位而得殊勝義。彼即踴躍由別緣來等。或上浮為踴躍,作阿為伊及阿,因說心為"心之"。但于導音成就時,彼非別於此語中所說之共性故,或彼語為名語故,故為顯示于"誰之"關係殊勝尋問說"誰之"等故說。此法于如是等。顯示體相為"凡彼生時令身心如充風皮袋而得腫脹行相,此為此家著歡喜之異名"以"引掉舉"等。"引掉舉"為引起掉舉性。令心上舉為上舉為喜,彼。以蘊說法殊勝性以"此中亦"等。"亦"字如"此亦波羅夷"等依惡語地。

1.89, 91, 167, 171, 195, 197) viya, idha ca kiñcāpi tesaṃ bhikkhūnaṃ ubbilāvitameva natthi, atha kho āyatiṃ kulaputtānaṃ edisesupi ṭhānesu akusaluppattiṃ paṭisedhento dhammanettiṃ ṭhapetīti. Dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandho vuttoti etthāpi 『『tesaṃ vasena sesānaṃ sampayuttadhammānaṃ karaṇaṃ paṭikkhittamevā』』ti ca aṭṭhakathāyaṃ vuttanayena sakkā viññātunti na vuttaṃ. 『『Pi-saddo sambhāvanattho』』tiādinā vuttanayena cettha attho yathāsambhavaṃ veditabbo.

Tumhaṃyevassa tena antarāyoti etthāpi 『『antarāyo』』ti idaṃ 『『ubbilāvitattassa akaraṇīyatākāraṇavacana』』tiādinā heṭṭhā avaṇṇapakkhe amhehi vuttanayānusārena attho daṭṭhabbo. Ettha ca 『『ānandino ubbilāvitā』』ti dīpitaṃ pītimeva gahetvā 『『tena ubbilāvitattenā』』ti vacanaṃ somanassarahitāya pītiyā abhāvato tabbacaneneva 『『sumanā』』ti dīpitaṃ somanassampi siddhamevāti katvā vuttaṃ. Atha vā somanassassa antarāyakaratā pākaṭā, na tathā pītiyāti evaṃ vuttanti daṭṭhabbaṃ. Kasmā panetanti yathāvuttaṃ atthaṃ avibhāgato manasi katvā codeti. Ācariyo 『『sacca』』nti tamatthaṃ paṭijānitvā 『『taṃ panā』』tiādinā vibhajjabyākaraṇavasena pariharati.

Tattha etanti ānandādīnamakaraṇīyatāvacanaṃ, nanu bhagavatā vaṇṇitanti sambandho. Buddhoti kittayantassāti 『『buddho』』ti vacanaṃ guṇānussaraṇavasena kathentassa sādhujanassa. Kasiṇenāti kasiṇatāya sakalabhāvena. Jambudīpassāti cetassa avayavabhāvena sambandhīvacanaṃ. Apare pana 『『jambudīpassāti karaṇavacanatthe sāmivacana』』ti vadanti, tesaṃ matena kasiṇajambudīpasaddānaṃ samānādhikaraṇabhāvo daṭṭhabbo, karaṇavacanañca nissakkatthe. Pageva ekadesato panāti api-saddo sambhāvane. Ādi-saddena cettha –

『『Mā soci udāyi, ānando avītarāgo kālaṃ kareyya, tena cittappasādena sattakkhattuṃ devarajjaṃ kāreyya, sattakkhattuṃ imasmiṃyeva jambudīpe mahārajjaṃ kāreyya, apica udāyi ānando diṭṭheva dhamme parinibbāyissatī』』tiādisuttaṃ (a. ni. 3.81) –

Saṅgahitaṃ. Nti suttantare vuttaṃ pītisomanassaṃ. Nekkhammassitanti kāmato nikkhamane kusaladhamme nissitaṃ. Idhāti imasmiṃ sutte. Gehassitanti gehavāsīnaṃ samudāciṇṇato gehasaṅkhāte kāmaguṇe nissitaṃ. Kasmā tadevidhādhippetanti āha 『『idañhī』』tiādi. 『『Āyasmato channassa uppannasadisa』』nti vuttamatthaṃ pākaṭaṃ kātuṃ, samatthetuṃ vā 『『tenevā』』tiādi vuttaṃ. Visesaṃ nibbattetuṃ nāsakkhi bhagavati, dhamme ca pavattagehassitapematāya. Parinibbānakāleti parinibbānāsannakāle bhagavatā paññattena tajjitoti vā sambandho. Parinibbānakāleti vā bhagavato parinibbutakāle saṅghena tajjito nibbattetīti vā sambandho. Brahmadaṇḍenāti 『『bhikkhūhi itthannāmo neva vattabbo, na ovaditabbo, nānusāsitabbo』』ti (cūḷava. 445) katena brahmadaṇḍena. Tajjitoti saṃvejito. Tasmāti yasmā gehassitapītisomanassaṃ jhānādīnaṃ antarāyakaraṃ, tasmā. Vuttañhetaṃ bhagavatā sakkapañhasutte 『『somanassaṃpāhaṃ devānaminda, duvidhena vadāmi sevitabbampi asevitabbampī』』ti (dī. ni.

我來為您直譯這段巴利文： 1.89, 91, 167, 171, 195, 197.如是,此中雖彼等比丘實無踴躍,但為遮未來善男子于如是處不善生起而立法規。以二語說行蘊,以一語說受蘊,此中亦依註釋所說"依彼等余相應法作業亦遮"方法可知故不說。此中義應依"亦字為尊重義"等所說方法隨所應知。 "只汝等以彼為障礙"此中亦"障礙"此依"不應作踴躍性因說"等如下惡語分我等所說方法應見義。此中取"歡喜者踴躍"所顯喜故說"以彼踴躍"語因無離喜之喜故以彼語即"善意"所顯喜亦成就故說。或應見說如是因喜為障礙明顯,不如喜。何故此者依如所說義不分別而思而問。阿阇黎以"實"承認彼義后以"但彼"等依分別解答方式而避。 此中"此"為不應作歡喜等語,豈非世尊所贊為關聯。"佛"贊說為以"佛"語依憶功德方式說之善人。"整"為以整性全分。"閻浮提"為此之支分性關係語。其他則說"閻浮提為作具格義屬格",依彼意應見整閻浮提語為同格,作具格為離格。"何況部分"中"亦"字為尊重。此中"等"字包含: "優陀夷勿憂,阿難有貪而命終,以彼心凈七次生天王,七次於此閻浮提作大王,又優陀夷阿難將於現法般涅槃"等經。 "彼"為別經所說喜樂。"依出離"為依離欲善法。"此"為此經。"依家"為依因家住者所習家稱欲境。何故此處即所欲說為"因此"等。說"故"等為顯示或成立所說"如生於具壽闡那"義。不能生殊勝因於世尊及法轉依家愛。"般涅槃時"為或關聯為臨般涅槃時為世尊制定而呵責。或"般涅槃時"為或關聯為世尊般涅槃時為僧呵責生。"梵罰"為以"諸比丘不應對如是名者說,不應教誡,不應教導"所作梵罰。"呵責"為令怖畏。"是故"為因依家喜樂為禪定等障礙故。因世尊于帝釋問經說此:"帝釋主我說喜有二種:應習及不應習"。

2.359).

『『Ayañhī』』tiādinā tadevatthaṃ kāraṇato samattheti. Rāgasahitattā hi sā antarāyakarāti. Ettha pana 『『idañhi rāgasañhitaṃ pītisomanassa』』nti vattabbaṃ siyā, tathāpi pītiggahaṇena somanassampi gahitameva hoti somanassarahitāya pītiyā abhāvatoti heṭṭhā vuttanayena pītiyeva gahitā. Apica sevitabbāsevitabbavibhāgassa sutte vacanato somanassassa pākaṭo antarāyakarabhāvo, na tathā pītiyāti sāyeva rāgasahitatthena visesetvā vuttā. Avaṇṇabhūmiyā saddhiṃ sambandhitvā pākaṭaṃ kātuṃ 『『lobho cā』』tiādi vuttaṃ. Kodhasadisovāti avaṇṇabhūmiyaṃ vuttakodhasadiso eva. 『『Luddho』』tiādigāthānaṃ 『『kuddho』』tiādigāthāsu vuttanayena attho daṭṭhabbo.

『『Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā ubbilāvitā , api nu tumhe paresaṃ subhāsitadubbhāsitaṃ ājāneyyāthāti? No hetaṃ bhante』』ti ayaṃ tatiyavāro nāma avaṇṇabhūmiyaṃ vuttanayavasena tatiyavāraṭṭhāne nīharitabbattā, so desanākāle tena vārena bodhetabbapuggalābhāvato desanāya anāgatopi tadatthasambhavato atthato āgatoyeva. Yathā taṃ vitthāravasena kathāvatthuppakaraṇanti dassetuṃ 『『tatiyavāro panā』』tiādi vuttaṃ, etena saṃvaṇṇanākāle tathābujjhanakasattānaṃ vasena so vāro ānetvā saṃvaṇṇetabboti dasseti. 『『Yatheva hī』』tiādinā tadevatthasambhavaṃ vibhāveti. Kuddho atthaṃ na jānāti yathevāti sambandho.

Paṭipajjitabbākāradassanavāreti yathāvuttaṃ tatiyavāraṃ upādāya vattabbe catutthavāre. 『『Tumhākaṃ satthā』』ti vacanato pabhuti yāva 『『imināpi kāraṇena taccha』』nti vacanaṃ, tāva yojanā. 『『So hi bhagavā』』tiādi tabbivaraṇaṃ. Tattha itipīti imināpi kāraṇena. Vitthāro visuddhimagge (visuddhi. 123 ādayo) 『『anāpatti upasampannassa bhūtaṃ ārocetī』』ti (pāci. 77) vuttepi sabhāgānameva ārocanaṃ yuttanti āha 『『sabhāgānaṃ bhikkhūnaṃyeva paṭijānitabba』』nti. Teyeva hi tassa atthakāmā, saddheyyavacanattañca maññanti, tato ca 『『sāsanassa amoghatā dīpitā hotī』』ti vuttatthasamatthanaṃ siyā. 『『Evañhī』』tiādi kāraṇavacanaṃ. Pāpicchatā ceva parivajjitā, kattubhūtā vā sā, hotīti sambandho. Amoghatāti niyyānikabhāvena atucchatā. Vuttanayenāti 『『tatra tumhehīti tasmiṃ vaṇṇe tumhehī』』tiādinā ceva 『『dutiyaṃ padaṃ paṭhamassa padassa, catutthañca tatiyassa vevacana』』ntiādinā ca vuttanayena.

Cūḷasīlavaṇṇanā

7.Ko anusandhīti pucchā 『『nanu ettakeneva yathāvuttehi avaṇṇavaṇṇehi sambandhā desanāmatthakaṃ pattā』』ti anuyogasambhavato katā. Vaṇṇena ca avaṇṇena cāti tadubhayapadena. Atthaniddeso viya hi saddaniddesopīti akkharacintakā. Atha vā tathābhāsanassa kāraṇattā, koṭṭhāsattā ca 『『padehī』』ti vuttaṃ. Avaṇṇena ca vaṇṇena cāti pana aguṇaguṇavasena, nindāpasaṃsāvasena ca sarūpadassanaṃ. 『『Nivatto amūlakatāya vissajjetabbatābhāvato』』ti (dī. ni. ṭī.

我來為您直譯這段巴利文： 2.359.。 以"因此"等從因成立彼義。因具貪故彼為障礙。此中應說"因此具貪喜樂",如是以取喜亦取樂因無離樂之喜故如前說方法只取喜。又因經中說應習不應習分別,樂為障礙明顯,不如喜故,只說彼以具貪義差別。為與惡語地關聯顯明故說"貪等"。"如嗔"為如惡語地所說嗔。"貪者"等偈應如"嗔者"等偈所說方法見義。 "諸比丘,或他說我之美,或說法之美,或說僧之美,此中若汝等有歡喜、善意、踴躍,汝等能知他之善說惡說耶?不能,世尊"此第三段依惡語地所說方法應在第三段處引出,彼于說時因無應以彼段令覺悟之人故不在說中來,但因有彼義故於義已來。為顯如是依廣說論事故說"但第三段"等,以此顯示依解釋時如是瞭解有情之力彼段應引來解釋。以"如實"等顯明彼義可能。"如嗔者不知義"為關聯。 于應行方式顯示段為依如所說第三段應說第四段。從"汝等導師"語直至"以此因實"語為結合。"因彼世尊"等為彼開顯。此中"如是亦"為以此因。廣說如清凈道論。雖說"無罪告真實于具足戒者"但告同分者應理故說"只應對同分比丘承認"。因只彼等為彼利益,認為可信語,因此成立所說"顯示教不空"義。"因如是"等為因說。避貪慾,或貪慾為作者,為關聯。"不空"為以出離性非空。"如所說方法"為以"此中汝等為于彼美汝等"等及"第二語為第一語,第四為第三之異名"等所說方法。 小戒解釋 7"何關聯"為問因可有"豈非只以如是所說惡美結合說至終"責難故作。以"美及惡"即以彼二語。因如義說字說亦然為文字思惟者。或因如是說為因,為分故說"以語"。但"以惡及美"為依非德德,依貶贊顯體相。"無因性故應答性無故反"。;

1.7) ācariyadhammapālattherena vuttaṃ. Taṃ vitthāretvā desanāya bodhetabbapuggalābhāvato ettakāva sā yuttarūpāti bhagavato ajjhāsayeneva adesanābhāvena nivatto, yathā taṃ vaṇṇabhūmiyaṃ tatiyavārotipi daṭṭhabbaṃ. Tathā bodhetabbapuggalasambhavena vissajjetabbatāya adhigatabhāvato anuvattatiyeva. Itipetaṃ bhūtanti ettha iti-saddo ādiattho taduparipi anuvattakattā, tena vakkhati 『『idha panā』』tiādi. Ettāvatā ayaṃ vaṇṇānusandhīti dassetvā duvidhesu pana tesu vaṇṇesu brahmadattassa vaṇṇānusandhīti dassento 『『so panā』』tiādimāha. Upari suññatāpakāsane anusandhiṃ dassessati 『『atthi bhikkhave』』tiādinā (dī. ni.

我來為您直譯這段巴利文： 1.7.阿阇黎法護長老所說。彼因說時無應令覺悟之人廣說故只如是適宜,依世尊意樂故以無說故反,如是亦應見如美語地第三段。如是因可有應令覺悟人故得應答性故即順。"如是此實"此中如是字義為始因順及上故,以此將說"此中但"等。顯示"至此為此美關聯"后,于彼二美中顯示"但彼為梵授之美關聯"故說"但彼"等。將以"諸比丘有"等顯示上空性顯示中之關聯。;

1.28).

Evaṃ pucchāvissajjanāmukhena samudāyatthataṃ vatvā idāni avayavatthataṃ dasseti 『『tatthā』』tiādinā. Appameva parito samantato khaṇḍitattā parittaṃ nāmāti āha 『『appamattakanti parittassa nāma』』nti. Mattā vuccati pamāṇaṃ mīyate parimīyateti katvā. Samāsantakakārena appamattakaṃ yathā 『『bahuputtako』』ti, evaṃ oramattakepi. Eteneva 『『appā mattā appamattā, sā etassāti appamattaka』』ntiādinā kapaccayassa sātthakatampi dasseti atthato abhinnattā. Mattakasaddassa anatthakabhāvato sīlameva sīlamattakaṃ. Anatthakabhāvoti ca sakatthatā purimapadattheyeva pavattanato. Na hi saddā kevalaṃ anatthakā bhavantīti akkharacintakā. Nanu ca bhagavato pāramitānubhāvena niratthakamekakkharampi mukhavaraṃ nārohati, sakalañca pariyattisāsanaṃ pade pade catusaccappakāsananti vuttaṃ, kathaṃ tassa anatthakatā sambhavatīti? Saccaṃ, tampi padantarābhihitassa atthassa visesanavasena tadabhihitaṃ atthaṃ vadati eva, so pana attho vināpi tena padantareneva sakkā viññātunti anatthakamicceva vuttanti. Nanu avocumha 『『anatthakabhāvo…pe… pavattanato』』ti. Apica vineyyajjhāsayānurūpavasena bhagavato desanā pavattati, vineyyā ca anādimatisaṃsāre lokiyesuyeva saddesu paribhāvitacittā, loke ca asatipi atthantarāvabodhe vācāsiliṭṭhatādivasena saddapayogo dissati 『『labbhati palabbhati, khañjati nikhañjati, āgacchati paccāgacchatī』』tiādinā. Tathāparicitānañca tathāvidheneva saddapayogena atthāvagamo sukho hotīti anatthakasaddapayogo vuttoti. Evaṃ sabbattha. Hoti cettha –

『『Padantaravacanīya-ssatthassa visesanāya;

Bodhanāya vineyyānaṃ, tathānatthapadaṃ vade』』ti.

Atha vā sīlamattakanti ettha matta-saddo visesanivattiattho 『『avitakkavicāramattā dhammā (dha. sa. tikamātikā) manomattā dhātu manodhātū』』ti (dha. sa. mūlaṭī. 499) ca ādīsu viya. 『『Appamattakaṃ oramattaka』』nti padadvayena sāmaññato vuttoyeva hi attho 『『sīlamattaka』』nti padena visesato vutto, tena ca sīlaṃ eva sīlamattaṃ, tadeva sīlamattakanti nibbacanaṃ kātabbanti dassetuṃ 『『sīlameva sīlamattaka』』nti vuttaṃ.

Ayaṃ pana aṭṭhakathāmuttako nayo – oramattakanti ettha oranti apārabhāgo 『『orato bhogaṃ (mahāva. 66) oraṃ pāra』』ntiādīsu viya. Atha vā heṭṭhāattho orasaddo oraṃ āgamanāya ye paccayā, te orambhāgiyāni saṃyojanānītiādīsu viya. Sīlañhi samādhipaññāyo apekkhitvā apārabhāge, heṭṭhābhāge ca hoti, ubhayatthāpi 『『ore pavattaṃ mattaṃ yassā』』tiādinā viggaho. Sīlamattakanti etthāpi mattasaddo amahatthavācako 『『bhesajjamattā』』tiādīsu viya. Atha vā sīlepi tadekadesasseva saṅgahaṇatthaṃ amahatthavācako ettha mattasaddo vutto. Tathā hi indriyasaṃvarapaccayasannissitasīlāni idha desanaṃ anāruḷhāni. Kasmāti ce? Yasmā tāni pātimokkhasaṃvaraājīvapārisuddhisīlāni viya na sabbaputhujjanesu pākaṭānīti. Mattanti cettha visesanivattiatthe napuṃsakaliṅgaṃ. Pamāṇappakatthesu pana 『『matta』』nti vā 『『mattā』』ti vā napuṃsakitthiliṅgaṃ.

我來為您直譯這段巴利文： 1.28.。 如是依問答門說總義后,今顯示支分義以"此中"等。因少量周遍斷裂故名為小說"少量為小之名"。量說為度量,因度量故。複合末有迦聲為少量如"多子",如是于下量。以此即顯示"少量為少量,彼為此之少量"等迦綴有義因義無別故。量聲無義故戒即戒量。無義為依前語義轉故。因語非僅無義故為文字思惟者。豈非依世尊波羅蜜威力無義一字不登妙口,一切教法于語語顯示四諦故說,如何可能彼無義?實爾,彼亦依差別說別語所說義說義,但彼義不用彼別語即可知故說為無義。豈非我等說"無義從前語義轉"?又依所化意樂隨順世尊說轉,所化于無始輪迴熏習世俗語,於世間雖無別義了知依語美等見語用如"得得,跛跛,來來"等。如是熟習者以如是語用義解易故說無義語用。如是一切。此中有: "為差別別語,所說義顯示; 為令所化知,如是說無義。" 或者"只戒"此中量聲義為遮別如"有尋伺量法,意量界意界"等。以"少量下量"二語總說義以"只戒"語別說,以此顯示應作"戒即戒量,彼即戒量"如是語源故說"戒即戒量"。 此為註釋外方法 - "下量"此中下為非彼岸分如"由此岸得,此岸彼岸"等。或下義下聲下如來之緣為下分結等。因戒對定慧在非彼岸分,下分中,於二處"下轉量彼"等分別。"只戒"此中亦量聲為非大義如"藥量"等。或於戒亦為攝彼一分故此中說量聲為非大義。如是此處說不入根律儀緣依戒。若問何故?因彼等非如別解脫律儀活命遍凈戒於一切凡夫顯故。此中量為遮別義中性。但于量性義中"量"或"量"為中女性。

『『Idaṃ vuttaṃ hotī』』tiādinā saha yojanāya piṇḍatthaṃ dasseti. Yena sīlena vadeyya, etaṃ sīlamattakaṃ nāmāti sambandho. 『『Vaṇṇaṃ vadāmīti ussāhaṃ katvāpī』』ti idaṃ 『『vaṇṇaṃ vadamāno』』ti etassa vivaraṇaṃ. Etena hi 『『ekapuggalo bhikkhave, loke uppajjamāno uppajjatī』』tiādīsu (a. ni. 1.170) viya mānasaddassa sāmatthiyatthataṃ dasseti. 『『Ussāhaṃ kurumāno』』ti avatvā 『『katvā』』ti ca vacanaṃ tvādipaccayantapadānamiva mānantapaccayantapadānampi parakiriyāpekkhamevāti dassanatthaṃ. 『『Tattha siyā』』tiādinā sandhāyabhāsitamatthaṃ ajānitvā nītatthameva gahetvā suttantaravirodhitaṃ maññamānassa kassaci īdisī codanā siyāti dasseti. Tatthāti tasmiṃ 『『appamattakaṃ kho paneta』』ntiādivacane (dī. ni. 1.7). Kammaṭṭhānabhāvane yuñjati sīlenāti yogī, tassa.

Alaṅkaraṇaṃ vibhūsanaṃ alaṅkāro, pasādhanakiriyā. Alaṃ karoti etenevāti vā alaṅkāro, kuṇḍalādipasādhanaṃ. Maṇḍīyate maṇḍanaṃ, ūnaṭṭhānapūraṇaṃ. Maṇḍīyati etenāti vā maṇḍanaṃ, mukhacuṇṇādiūnapūraṇopakaraṇaṃ. Idha pana sadisavohārena, taddhitavasena vā sīlameva tathā vuttaṃ. Maṇḍaneti maṇḍanahetu, maṇḍanakiriyānimittaṃ gatoti attho. Atha vā maṇḍati sīlenāti maṇḍano, maṇḍanajātiko puriso. Bahumhi cetaṃ jātyāpekkhāya ekavacanaṃ. Ubbāhanatthepi hi ekavacanamicchanti keci, tadayuttameva saddasatthe anāgatattā, atthayuttiyā ca abhāvato. Kathañhi ekavacananiddiṭṭhato ubbāhanakaraṇaṃ yuttaṃ siyā ekasmiṃ yevatthe ubbāhitabbassa aññassatthassa abhāvato. Tasmā vipallāsavasena bahvatthe idaṃ ekavacanaṃ daṭṭhabbaṃ, maṇḍanasīlesūti attho. Ācariyadhammapālattherenapi hi ayamevidha vinicchayo (dī. ni. ṭī. 1.7) vutto. Aggatanti uttamabhāvaṃ.

Assaṃ bhavissāmīti ākaṅkheyyāti sambandho. Assāti bhaveyya. Paripūrakārīti cettha iti-saddo ādiattho, pakārattho vā, tena sakalampi sīlathomanasuttaṃ dasseti.

Kikīva aṇḍanti etthāpi tadatthena iti-saddena –

『『Kikīva aṇḍaṃ camarīva vāladhiṃ,

Piyaṃva puttaṃ nayanaṃva ekakaṃ;

Tatheva sīlaṃ anurakkhamānā,

Supesalā hotha sadā sagāravā』』ti. (visuddhi. 1.19); –

Gāthaṃ saṅgaṇhāti. 『『Pupphagandho』』ti vatvā tadekadesena dassetuṃ 『『na candana』』ntiādi vuttaṃ. Candanaṃ tagaraṃ mallikāti hi taṃsahacaraṇato tesaṃ gandhova vutto. Pupphagandhoti ca pupphañca tadavaseso gandho cāti attho. Tagaramallikāhi vā avasiṭṭho 『『pupphagandho』』ti vutto. Satañca gandhoti ettha sīlameva sadisavohārena vā taddhitavasena vā gandho. Sīlanibandhano vā thutighoso vuttanayena 『『gandho』』ti adhippeto. Sīlañhi kittiyā nimittaṃ. Yathāha 『『sīlavato kalyāṇo kittisaddo abbhuggacchatī』』ti (dī. ni. 2.150; 3.316; a. ni.

我來為您直譯這段巴利文： 以"此說為"等顯示與結合之總義。"以何戒說,此名為只戒"為關聯。"說美即作精進"為"說美"之開顯。以此顯示如"諸比丘一人生於世間而生"等中現在分詞為有能力義。不說"作精進"而說"作"語為顯示如帶得等綴末語,帶現在分詞綴末語亦待他作業。以"此中有"等顯示不知密意語義而只取導義者,某人如是認為與別經相違故有如是責難。"此中"為于"此實少量"等語。以戒修習業處故為瑜伽者,彼之。 莊嚴為裝飾為飾,裝飾作業。或以此莊嚴為飾,環等裝飾。裝扮為飾,填補不足處。或以此裝扮為飾,麵粉等不足補充用具。此中以類似言說,或以從屬,只戒如是說。"于裝扮"為因裝扮,義為因裝扮作業而去。或以戒裝扮為裝扮者,裝扮性人。眾中此為依類觀察之單數。某些認為提升義亦用

5.213; mahāva. 785; udā. 76). Sappuriso pavāyati pakārehi gandhati tassa gandhūpagarukkhapaṭibhāgattā.

Vassikīti sumanapupphaṃ, 『『vassika』』ntipi pāṭho, tadatthova. Gandhā eva gandhajātā, gandhappakārā vā. Yvāyanti yadidaṃ, uttamo gandho vātīti sambandho.

Sammadaññā vimuttānanti sammā aññāya jānitvā, aggamaggena vā vimuttānaṃ. Maggaṃ na vindatīti kāraṇaṃ na labhati, na jānāti vā.

『『Sīle patiṭṭhāyā』』ti gāthāya paṭisandhipaññāya sapañño ātāpī vīriyavā pārihārikapaññāya nipako narasaṅkhāto bhikkhu sīle patiṭṭhāya cittaṃ tappadhānena vuttaṃ samādhiṃ bhāvayaṃ bhāvayanto bhāvanāhetu tathā paññaṃ vipassanañca imaṃ antojaṭābahijaṭāsaṅkhātaṃ jaṭaṃ vijaṭaye vijaṭeyya vijaṭituṃ samattheyyāti saṅkhepattho.

Pathaviṃ nissāyāti pathaviṃ rasaggahaṇavasena nissāya, sīlasmiṃ pana paripūraṇavasena nissāya patiṭṭhānaṃ daṭṭhabbaṃ.

Appakamahantatāya pārāpārādi viya upanidhāpaññattibhāvato aññamaññaṃ upanidhāya āhāti vissajjetuṃ 『『upari guṇe upanidhāyā』』ti vuttaṃ. Sīlañhīti ettha hi-saddo kāraṇattho, tenidaṃ kāraṇaṃ dasseti 『『yasmā sīlaṃ kiñcāpi patiṭṭhābhāvena samādhissa bahūpakāraṃ, pabhāvādiguṇavisese panassa upanidhāya kalampi bhāgaṃ na upeti, tathā samādhi ca paññāyā』』ti. Tenevāha 『『tasmā』』tiādi. Na pāpuṇātīti guṇasamabhāvena na sampāpuṇāti, na sametīti vuttaṃ hoti. Uparimanti samādhipaññaṃ. Upanidhāyāti upatthambhaṃ katvā. Tañhi tādisāya paññattiyā upatthambhanaṃ hoti. Heṭṭhimanti sīlasamādhidvayaṃ.

我來為您直譯這段巴利文： 5.213.。"善人散發"為以種種方式散發,因彼如具香樹之比。 "夏生"為素馨花,亦讀作"夏生",義同。香即香類,或香種類。"此等"為此,最上香吹來為關聯。 "正遍解脫者"為正知已了知,或以最上道解脫者。"不得道"為不得因,或不知。 "立於戒"偈中,以結生慧為慧,精進為勤,以護持慧為明,名為人之比丘,立於戒,以彼為主所說定,修習修習因如是慧觀,此內結外結稱結,應解結能解結為略義。 "依地"為依取地味,但于戒應見依圓滿立足。 因小大性如彼岸此岸等,因對比假立性相互比較說故為答"對上功德比較"。"因戒"此中因字為因義,以此顯示因:"因戒雖以立足性多益定,但于光明等功德殊勝對比不及一分一份,如是定對慧"。故說"是故"等。"不達"為以功德平等性不到達,義為不等。"上"為定慧。"比較"為支援。因彼成為如是假立之支援。"下"為戒定二。

『『Katha』』ntiādi vitthāravacanaṃ. Kaṇḍambamūlikapāṭihāriyakathanañcettha yathākathañcipi sīlassa samādhimapāpuṇatāsiddhiyevidhādhippetāti pākaṭatarapāṭihāriyabhāvena, nidassananayena cāti daṭṭhabbaṃ. 『『Abhi…pe… titthiyamaddana』』nti idaṃ pana tassa yamakapāṭihāriyassa supākaṭabhāvadassanatthaṃ, aññehi bodhimūle ñātisamāgamādīsu ca katapāṭihāriyehi visesadassanatthañca vuttaṃ. Sambodhito hi aṭṭhamepi divase devatānaṃ 『『buddho vā no vā』』ti uppannakaṅkhāvidhamanatthaṃ ākāse ratanacaṅkamaṃ māpetvā caṅkamanto pāṭihāriyaṃ akāsi, tato dutiyasaṃvacchare kulanagaragato kapilavatthupure nigrodhārāme ñātīnaṃ samāgamepi tesaṃ mānamadappahānatthaṃ yamakapāṭihāriyaṃ akāsi. Tattha abhisambodhitoti abhisambujjhanakālato. Sāvatthinagaradvāreti sāvatthinagarassa dakkhiṇadvāre. Kaṇḍambarukkhamūleti kaṇḍena nāma pasenadirañño uyyānapālena ropitattā kaṇḍambanāmakassa rukkhassa mūle. Yamakapāṭihāriyakaraṇatthāya bhagavato citte uppanne 『『tadanucchavikaṃ ṭhānaṃ icchitabba』』nti ratanamaṇḍapādi sakkena devaraññā āṇattena vissakammunā katanti vadanti keci. Bhagavatā nimmitanti apare. Aṭṭhakathāsu pana anekāsu 『『sakkena devānamindena āṇāpitena vissakammadevaputtena maṇḍapo kato, caṅkamo pana bhagavatā nimmito』』ti vuttaṃ. Dibbasetacchatte devatāhi dhāriyamāneti attho viññāyati aññesamasambhavato. 『『Dvādasayojanāya parisāyā』』ti idaṃ catūsu disāsu paccekaṃ dvādasayojanaṃ manussaparisaṃ sandhāya vuttaṃ. Tadā kira dasasahassilokadhātuto cakkavāḷagabbhaṃ paripūretvā devabrahmānopi sannipatiṃsu. Yo koci evarūpaṃ pāṭihāriyaṃ kātuṃ samattho ce, so āgacchatūti codanāsadisattā vuttaṃ 『『attādānaparidīpana』』nti. Attādānañhi anuyogo paṭipakkhassa attassa ādānaṃ gahaṇanti katvā. Titthiyamaddananti 『『pāṭihāriyaṃ karissāmā』』ti kuhāyanavasena pubbe uṭṭhitānaṃ titthiyānaṃ maddanaṃ, tañca tathā kātuṃ asamatthatāsampādanameva. Tadetaṃ padadvayaṃ 『『yamakapāṭihāriya』』nti etena sambandhitabbaṃ. Rājagahaseṭṭhino candanaghaṭikuppattito paṭṭhāya sabbameva cettha vattabbaṃ.

Uparimakāyatotiādi paṭisambhidāmagge (paṭi. ma.

我來為您直譯這段巴利文： "如何"等為詳說語。迦曇婆根本神變說此中以任何方式為顯示戒不達定之成就此處所期,應見因更顯神變性及示例方法。"正覺...摧外道"此為顯示彼雙神變極顯著性,及顯示與他人于菩提樹下親屬集會等所作神變之差別故說。因正覺后第八日為除天人"是佛否"所生疑惑,在空中化作寶經行而經行作神變,其後第二年往親族城迦毗羅衛城(今尼泊爾藍毗尼附近)尼拘律園親屬集會亦為除彼等慢心作雙神變。此中"從正覺"為從正覺時。"舍衛城門"為舍衛城南門。"迦曇婆樹根"為因迦曇婆名波斯匿王園丁所種故名迦曇婆樹之根。世尊心生作雙神變時,某些說:"應求適宜處"故帝釋天王命毗首羯磨作寶殿等。他說世尊所化。但諸註釋中說:"帝釋天主命毗首羯磨天子作殿,但經行世尊所化。"天白傘為天人所持義可知因他不能。"十二由旬眾"此說於四方各十二由旬人眾。據說爾時十千世界輪圍腹充滿天梵亦集會。因如"若有能作如是神變者來"之責難性故說"顯示取己"。因取己為難,對方己之取為執取故。"摧外道"為前以詭詐起"我等將作神變"外道之摧,彼即成就不能如是作。此二語應結合"雙神變"。此中應說一切從王舍城長者旃檀木塊生起始。 "從上身"等為無礙解道。

1.116) āgatanayadassanaṃ, tena vuttaṃ 『『itiādinayappavatta』』nti, 『『sabbaṃ vitthāretabba』』nti ca. Tatthāyaṃ pāḷiseso –

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

Aṭṭhakathāyaṃ pana 『『ekekalomakūpato』』 icceva (paṭi. ma. aṭṭha. 2.

我來為您直譯這段巴利文： 1.116.所來方法顯示,故說"如是等方法轉起"及"一切應廣說"。此中此為余經文： "從下身火聚流出,從上身水流流出。從前身火,從後身水。從後身火,從前身水。從右眼火,從左眼水。從左眼火,從右眼水。從右耳孔火,從左耳孔水。從左耳孔火,從右耳孔水。從右鼻孔火,從左鼻孔水。從左鼻孔火,從右鼻孔水。從右肩峰火,從左肩峰水。從左肩峰火,從右肩峰水。從右手火,從左手水。從左手火,從右手水。從右脅火,從左脅水。從左脅火,從右脅水。從右足火,從左足水。從左足火,從右足水。從諸指火,從指間水。從指間火,從諸指水。從一一毛火,從一一毛水。從毛孔從毛孔火聚流出,從毛孔從毛孔水流流出。" 但註釋中只說"從一一毛孔"。

1.116) āgataṃ.

Channaṃ vaṇṇānanti etthāpi nīlānaṃ pītakānaṃ lohitakānaṃ odātānaṃ mañjiṭṭhānaṃ pabhassarānanti ayaṃ sabbopi pāḷiseso peyyālanayena, ādi-saddena ca dassito. Ettha ca channaṃ vaṇṇānaṃ ubbāhanabhūtānaṃ yamakā yamakā vaṇṇā pavattantīti pāṭhasesena sambandho, tena vakkhati 『『dutiyā dutiyā rasmiyo』』tiādi. Tattha hi tāsaṃ yamakaṃ yamakaṃ pavattanākārena saha āvajjanaparikammādhiṭṭhānānaṃ visuṃ pavatti dassitā. Keci pana 『『channaṃ vaṇṇāna』』nti etassa 『『aggikkhandho udakadhārā』』ti purimehi padehi sambandhaṃ vadanti, tadayuttameva aggikkhandhaudakadhārānaṃ atthāya tejokasiṇavāyokasiṇānaṃ samāpajjanassa vakkhamānattā. Channaṃ vaṇṇānaṃ chabbaṇṇā pavattantīti kattuvasena vā sambandho yathā 『『ekassa cepi bhikkhuno na paṭibhāseyya taṃ bhikkhuniṃ apasādetu』』nti (pāci. 558). Kattukammesu hi bahulā sāmivacanaṃ ākhyātapayogepi icchanti neruttikā.

Evaṃ pāḷinayena yamakapāṭihāriyaṃ dassetvā idāni taṃ aṭṭhakathānayena vivaranto paccāsattinayena 『『channaṃ vaṇṇāna』』nti padameva paṭhamaṃ vivarituṃ 『『tassā』』tiādimāha. Tattha tassāti bhagavato. 『『Suvaṇṇavaṇṇā rasmiyo』』ti idaṃ tāsaṃ pītābhānaṃ yebhuyyatāya vuttaṃ, chabbaṇṇāhi rasmīhi alaṅkaraṇakālo viyāti attho. Tāpi hi cakkavāḷagabbhato uggantvā brahmalokamāhacca paṭinivattitvā cakkavāḷamukhavaṭṭimeva gaṇhiṃsu. Ekacakkavāḷagabbhaṃ vaṅkagopānasikaṃ viya bodhigharaṃ ahosi ekālokaṃ. Dutiyā dutiyā rasmiyoti purimapurimato pacchā pacchā nikkhantā rasmiyo. Kasmā sadisākāravasena 『『viyā』』ti vacanaṃ vuttanti āha 『『dvinnañcā』』tiādi. Dvinnañca cittānaṃ ekakkhaṇe pavatti nāma natthi, yehi tā evaṃ siyuṃ, tathāpi iminā kāraṇadvayena evameva khāyantīti adhippāyo. Bhavaṅgaparivāsassāti bhavaṅgavasena parivasanassa, bhavaṅgasaṅkhātassa parivasanassa vā, bhavaṅgapatanassāti vuttaṃ hoti. Āciṇṇavasitāyāti āvajjanasamāpajjanādīhi pañcahākārehi samāciṇṇaparicayatāya. Nanu ca ekassāpi cittassa pavattiyā dve kisso rasmiyopi sambhaveyyunti anuyogamapaneti 『『tassā tassā pana rasmiyā』』tiādinā. Cittavāranānattā āvajjanaparikammacittāni, kasiṇanānattā adhiṭṭhānacittavārānipi visuṃ visuṃyeva pavattanti. Āvajjanāvasāne tikkhattuṃ pavattajavanāni parikammanāmeneva idha vuttāni.

我來為您直譯這段巴利文： 1.116.所來。 "六色"此中青黃赤白茜光明,此一切余以省略法,以等字顯示。此中六色升起為雙雙色轉起為余結合,故將說"第二第二光"等。因此中顯示彼等雙雙轉起行相與尋求遍作決意各別轉起。某些說"六色"此與前"火聚水流"諸句結合,彼不適當因將說為火聚水流故入遍風遍。或以作者義結合"六色六色轉起",如"若對一比丘不現彼比丘尼應呵責"。因於能作所作中多欲有主格於動詞使用諸語法師。 如是依經文方法顯示雙神變,今依註釋方法開顯,依鄰近方法首先開顯"六色"句故說"彼"等。此中"彼"為世尊。"金色光"此說因彼等多為黃色,如以六色光莊嚴時義。因彼等亦從輪圍腹升起達梵界返回取輪圍口緣。一輪圍腹如曲椽菩提室成一光。"第二第二光"為從前前後後所出光。何故說相似行相"如"語說"二心"等。二心一剎那轉起實無,由彼如是應有,但由此二因如是顯現為意趣。"有分住"為依有分住,或名有分住,說為有分墮。"熟練自在"為以尋求入定等五相熟練修習。豈不由一心轉起亦應生二光耶除質難以"彼彼光"等。由心次第差別尋求遍作心,由遍差別決意心次第亦各各轉起。尋求終時三轉速行此處唯以遍作名說。

Kathanti āha 『『nīlarasmiatthāya hī』』tiādi. 『『Mañjiṭṭharasmiatthāya lohitakasiṇaṃ, pabhassararasmiatthāya pītakasiṇa』』nti idaṃ lohitapītarasmīnaṃ kāraṇeyeva vutte siddhanti na vuttaṃ. Tāsameva hi mañjiṭṭhapabhassararasmiyo visesapabhedabhūtāti. 『『Aggikkhandhatthāyā』』tiādinā 『『uparimakāyato』』tiādīnaṃ vivaraṇaṃ. Aggikkhandhaudakakkhandhāpi aññamaññaasammissā yāva brahmalokā uggantvā cakkavāḷamukhavaṭṭiyaṃ patiṃsu, taṃ divasaṃ pana satthā yo yo yasmiṃ yasmiṃ dhamme ca pāṭihāriye ca pasanno, tassa tassa ajjhāsayavasena taṃ taṃ dhammañca kathesi, pāṭihāriyañca dassesi, evaṃ dhamme bhāsiyamāne, pāṭihāriye ca kariyamāne mahājano dhammābhisamayo ahosi. Tasmiñca samāgame attano manaṃ gahetvā pañhaṃ pucchituṃ samatthaṃ adisvā nimmitaṃ buddhaṃ māpesi, tena pucchitaṃ pañhaṃ satthā vissajjesi. Satthārā pucchitaṃ pañhaṃ so vissajjesi, satthu caṅkamanakāle nimmito ṭhānādīsu aññataraṃ kappesi, tassa caṅkamanakāle satthā ṭhānādīsu aññataraṃ kappesīti etamatthaṃ dassetuṃ 『『satthā caṅkamatī』』tiādi vuttaṃ. 『『Sabbaṃ vitthāretabba』』nti etena 『『satthā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappetī』』tiādinā (paṭi. ma. 1.116) catūsu iriyāpathesu ekekamūlakā satthupakkhe cattāro , nimmitapakkhe cattāroti sabbe aṭṭha vārā vitthāretvā vattabbāti dasseti. Yasmā sīlaṃ samādhissa patiṭṭhāmattameva hutvā nivattati, samādhiyeva tattha patiṭṭhāya yathāvuttaṃ sabbaṃ pāṭihāriyakiccaṃ pavatteti, tasmā tadetaṃ samādhikiccamevāti vuttaṃ 『『ettha ekampī』』tiādi.

『『Yaṃ panā』』tiādinā samādhissa paññamapāpuṇatā vibhāvitā, yaṃ pana paṭivijjhi, idaṃ paṭivijjhanaṃ paññākiccanti attho. Taṃ anukkamato dasseti 『『bhagavā』』tiādinā. 『『Kappasatasahassādhikāni cattāri asaṅkhyeyyānī』』ti idaṃ dīpaṅkarapādamūle katapaṭhamābhinīhārato paṭṭhāya vuttaṃ, tato pubbepi yattakena tasmiṃ bhave icchanto sāvakabodhiṃ pattuṃ sakkuṇeyya, tattakaṃ puññasambhāraṃ samupacinīti veditabbaṃ. Tatoyeva hi 『『manussattaṃ liṅgasampatti, hetu satthāradassana』』ntiādinā (bu. vaṃ. 59) vuttesu aṭṭhadhammesu hetusampannatā ahosi. Keci pana manopaṇidhānavacīpaṇidhānavasena anekadhā asaṅkhyeyyaparicchedaṃ katvā pubbasambhāraṃ vadanti, tadayuttameva saṅgahāruḷhāsu aṭṭhakathāsu tathā avuttattā. Tāsu hi yathāvuttanayena paṭhamābhinīhārato pubbe hetusampannatāyeva dassitā. Ekūnatiṃsavassakāle nikkhamma pabbajitvāti sambandho. Cakkaratanārahapuññavantatāya bodhisatto cakkavattisirisampannoti tassa nivāsabhavanaṃ 『『cakkavattisirinivāsabhūta』』nti vuttaṃ. Bhavanāti rammasurammasubhasaṅkhātā niketanā. Padhānayoganti dukkaracariyāya uttamavīriyānuyogaṃ.

Uruvelāyaṃ kira senānigame kuṭumbikassa dhītā sujātā nāma dārikā vayappattā nerañjarāya tīre nigrodhamūle patthanamakāsi 『『sacāhaṃ samajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, khīrapāyāsena balikammaṃ karissāmī』』ti, (ma. ni. aṭṭha. 2.284; jā. aṭṭha.

我來為您直譯這段巴利文： 如何說"為青光故"等。"為茜光故赤遍,為光明光故黃遍"此因說赤黃光因即成就故不說。因彼等茜光明光為特殊差別故。以"為火聚故"等為"從上身"等之開顯。火聚水聚亦互不混升至梵界落於輪圍口緣,但彼日導師隨諸人于諸法及神變信樂,依彼等意樂說彼彼法,現彼彼神變,如是法被說,神變被作時大眾有法現觀。彼集會中不見能取自意問問者而化作佛,彼所問問導師答。導師所問問彼答,導師經行時所化作住等其一,彼經行時導師作住等其一,為顯此義說"導師經行"等。"一切應廣說"以此顯示"導師住,所化經行或坐或臥"等,於四威儀依一一為首導師分四,所化分四,如是一切八次應廣說。因戒僅為定之立足而止,定即依此起如說一切神變事,故此唯定事說"此中一"等。 以"但彼"等顯示定不到慧,但所通達,此通達為慧事義。次第顯示彼以"世尊"等。"四阿僧祇十萬劫"此說從燈光佛足下初發愿始,應知從其前亦積集若干福資糧以此生欲證聲聞菩提即能。因此即"人身相具足,因緣見導師"等所說八法中有因具足。某些說依意立愿語立愿多種作無數限定說前資糧,彼不適當因入集之諸註釋不如是說。因彼等中如說方法只顯示從初發愿前有因具足。二十九歲出家為關聯。因輪寶應得福德性菩薩具轉輪王富貴故其住所說"具轉輪王富貴住所"。"住所"為稱為可愛極可愛善之住處。"修習"為以難行最上精進相應。 優樓頻螺(今印度佛陀伽耶附近)實有軍將村主婦女名善生之女至年時于尼連禪河(今印度法爾古河)岸尼拘律根下作愿:"若我至同姓家得初胎子,我將以乳粥作供養"。;

1.avidūre nidānakathā) tassā sā patthanā samijjhi. Sā satta dhenuyo laṭṭhivane khādāpetvā tāsampi dhītaro gāviyo laddhā tatheva khādāpetvā puna tāsampi dhītaro tathevāti sattaputtinattipanattiparamparāgatāhi dhenūhi khīraṃ gahetvā khīrapāyāsaṃ pacitumārabhi. Tasmiṃ khaṇe mahābrahmā tiyojanikaṃ setacchattaṃ upari dhāresi, sakko devarājā aggiṃ ujjālesi, sakalaloke vijjamānarasaṃ devatā pakkhipiṃsu, pāyāsaṃ dakkhiṇāvaṭṭaṃ hutvā pacati, taṃ sā suvaṇṇapātiyā satasahassagghanikāya saheva bodhisattassa datvā pakkāmi. Atha bodhisatto taṃ gahetvā nerañjarāya tīre suppatiṭṭhite nāma titthe ekatālaṭṭhippamāṇe ekūnapaññāsapiṇḍe karonto paribhuñji, taṃ sandhāya vuttaṃ 『『visākhāpuṇṇamāyaṃ uruvelagāme sujātāya dvinnaṃ pakkhittadibbojaṃ madhupāyāsaṃ paribhuñjitvā』』ti. Tattha sujātāyāti āyasmato yasattherassa mātubhūtāya pacchā saraṇagamanaṭṭhāne etadaggappattāya sujātāya nāma seṭṭhibhariyāya. Aṅgamaṅgānusārino rasassa sāro upatthambhabalakaro bhūtanissito eko viseso ojā nāma, sā divi bhavā pakkhittā etthāti pakkhittadibbojo, taṃ. Pātabbo ca so asitabbo cāti pāyāso, rasaṃ katvā pivituṃ, ālopaṃ katvā ca bhuñjituṃ yutto bhojanaviseso, madhunā sitto pāyāso madhupāyāso, taṃ.

Tato nerañjarāya tīre mahāsālavane nānāsamāpattīhi divāvihārassa katattā 『『sāyanhasamaye』』tiādi vuttaṃ. Vitthāro tattha tattha gahetabbo. Dakkhiṇuttarenāti divāvihārato bodhiyā pavisanamaggaṃ sandhāyāha, ujukaṃ dakkhiṇuttaragatena devatāhi alaṅkatena maggenāti attho . Evampi vadanti 『『dakkhiṇuttarenāti dakkhiṇapacchimuttarena ādiavasānagahaṇena majjhimassāpi gahitattā, tathā luttapayogassa ca dassanato. Evañhi sati 『dakkhiṇapacchimuttaradisābhāgena bodhimaṇḍaṃ pavisitvā tiṭṭhatī』ti (jā. aṭṭha.

我來為您直譯這段巴利文： 1.不遠因緣故事)彼女彼愿成就。彼女使七牛于竹林食,得彼等之女牛亦如是使食,又彼等之女亦如是,以如是七代子孫相續牛取牛乳始煮乳粥。彼時大梵天上持三由旬白傘,帝釋天王燃火,一切世間現有味天神投入,粥右旋而煮,彼女以價值十萬金缽同與菩薩而去。爾時菩薩取彼于尼連禪河岸名善立渡處一棕櫚樹量作四十九團食用,關於此說"于毗舍佉滿月(今印度四五月間)優樓頻螺村善生投入天食蜜粥食用"。此中"善生"為具壽耶輸長老之母后于皈依處得最上位名善生長者妻。肢分隨行味之精支援力作依止一種差別名滋,彼生天投入此為投入天滋,彼。可飲可食為粥,作味飲用及作團食用適當之食差別,以蜜澆粥為蜜粥,彼。 從此于尼連禪河岸大沙羅林以種種定作晝住故說"傍晚時"等。廣說應于彼彼取。"南北"為從晝住入菩提道說,義為直南北行天神莊嚴道。如是說:"南北為南西北因取始終而中亦被取,如是示略用。因如是于南西北方分入菩提壇而住"。;

1.avidūrenidānakathā) jātakanidāne vuttavacanena sametī』』ti. Dakkhiṇadisato gantabbo uttaradisābhāgo dakkhiṇuttaro, tena pavisitvāti apare. Keci pana 『『uttarasaddo cettha maggavācako. Yadi hi disāvācako bhaveyya, 『dakkhiṇuttarāyā』ti vadeyyā』』ti, taṃ na 『『uttarena nadī sīdā, gambhīrā duratikkamā』』tiādinā disāvācakassāpi enayogassa dassanato, uttarasaddassa ca maggavācakassa anāgatattā. Apica disābhāgaṃ sandhāya evaṃ vuttaṃ. Disābhāgopi hi disā evāti. Atha antarāmagge sotthiyena nāma tiṇahārakabrāhmaṇena dinnā aṭṭha kusatiṇamuṭṭhiyo gahetvā asitañcanagirisaṅkāsaṃ sabbabodhisattānamassāsajananaṭṭhāne samāviruḷhaṃ bodhiyā maṇḍanabhūtaṃ bodhimaṇḍamupagantvā tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇadisābhāge aṭṭhāsi, so pana padeso paduminipatte udakabindu viya pakampittha, tato pacchimadisābhāgaṃ, uttaradisābhāgañca gantvā tiṭṭhantepi mahāpurise tatheva te akampiṃsu, tato 『『nāyaṃ sabbopi padeso mama guṇaṃ sandhāretuṃ samattho』』ti puratthimadisābhāgamagamāsi, tattha pallaṅkappamāṇaṃ niccalamahosi, tasseva ca nippariyāyena bodhimaṇḍasamaññā, mahāpuriso 『『idaṃ kilesaviddhaṃsanaṭṭhāna』』nti sanniṭṭhānaṃ katvā pubbuttaradisābhāge ṭhito tattha akampanappadese tāni tiṇāni agge gahetvā sañcālesi, tāvadeva cuddasahattho pallaṅko ahosi, tānipi tiṇāni vicittākārena tūlikāya lekhā gahitāni viya ahesuṃ. So tattha tisandhipallaṅkaṃ ābhujitvā caturaṅgasamannāgataṃ mettākammaṭṭhānaṃ pubbaṅgamaṃ katvā caturaṅgikaṃ vīriyaṃ adhiṭṭhahitvā nisīdi, tamatthaṃ saṅkhipitvā dassento 『『bodhimaṇḍaṃ pavisitvā』』tiādimāha.

Tattha bodhi vuccati arahattamaggañāṇaṃ, sabbaññutaññāṇañca, sā maṇḍati thāmagatatāya pasīdati etthāti bodhimaṇḍo, nippariyāyena yathāvuttappadeso, pariyāyena pana idha dumarājā. Tathā hi ācariyānandattherena vuttaṃ 『『bodhimaṇḍasaddopaṭhamābhisambuddhaṭṭhāne eva daṭṭhabbo, na yattha katthaci bodhirukkhassa patiṭṭhitaṭṭhāne』』ti, taṃ.

Māravijayasabbaññutaññāṇapaṭilābhādīhi bhagavantaṃ assāsetīti assattho. Āpubbañhi sāsasaddaṃ anusiṭṭhitosanesu icchanti, yaṃ tu loke 『『caladalo, kuñjarāsano』』 tipi vadanti. Accuggatabhāvena, ajeyyabhūmisīsagatabhāvena, sakalasabbaññuguṇapaṭilābhaṭṭhānaviruḷhabhāvena ca dumānaṃ rājāti dumarājā, assattho ca so dumarājā cāti assatthadumarājā taṃ. Dvinnaṃ ūrujāṇusandhīnaṃ, ūrumūlakaṭisandhissa ca vasena tayo sandhayo, saṇṭhānavasena vā tayo koṇā yassāti tisandhi, sveva pallaṅko ūrubaddhāsanaṃ parisamantato aṅkanaṃ āsananti atthena ra-kārassa la-kāraṃ, dvibhāvañca katvā, tīhi vā sandhīhi lakkhito pallaṅko tisandhipallaṅko, taṃ. Ābhujitvāti ābandhitvā, ubho pāde samañchite katvāti vuttaṃ hoti. Vitthāro sāmaññaphalasuttavaṇṇanāyaṃ (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 1.不遠因緣故事)與本生因緣所說語相合。"從南方可行北方分為南北,由彼入"其他人說。某些說:"此中北字為道義。若為方位義,應說'由南北'",彼不[適當]因如"以北河悉陀,深難度"等亦見方位義用業格,及北字為道義未來。複次依方分如是說。因方分亦即方位。爾時中道有名吉祥割草婆羅門所施八把吉祥草把取,至如黑山般一切菩薩生安慰處平等生起為菩提莊嚴之菩提壇,三次右繞于南方分住,彼處如蓮葉水滴震動,從此至西方分、北方分,大士住時亦如是彼等震動,從此"此一切處不能持我功德"至東方分,彼處如結跏趺量不動,彼即無差別菩提壇名,大士"此為斷煩惱處"作決定從東北方分住,于彼不動處取彼等草端搖動,即成十四肘結跏趺座,彼等草如以美畫筆取紋樣。彼于彼處結三節跏趺,以慈業處為首具四支,立四支精進而坐,攝此義顯示說"入菩提壇"等。 此中菩提說阿羅漢道智及一切智,彼以得堅固性於此凈信為菩提壇,無差別為如說處,差別則此為樹王。如是尊者阿難長老說:"菩提壇語應見於初正覺處,不于任何菩提樹立處",彼。 以勝魔證一切智等安慰世尊為阿說他。因從前[字根]使指導慰安義,但世間說"動葉象座"。以極高性,不可勝地最上性,及一切智德證得處生起性為樹王為樹王,阿說他及彼樹王為阿說他樹王彼。二膝股節及股根腰節故三節,或以相狀故三角者為三節,彼即結跏趺座周遍圍結以義作羅字為拉字及作二,或以三節表彰結跏趺為三節結跏趺,彼。"結"為系,說為作二足齊等。廣說于沙門果註釋中。;<.Assistant>

1.216) āgamissati. Attā, mitto, majjhatto, verīti catūsupi samappavattanavasena caturaṅgasamannāgataṃ mettākammaṭṭhānaṃ. 『『Caturaṅgasamannāgata』』nti idaṃ pana 『『vīriyādhiṭṭhāna』』nti etenāpi yojetabbaṃ. Tampi hi –

Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, upasussatu sarīre maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī』』ti (ma. ni. 2.184; saṃ. ni. 1.266; a. ni. 3.51; a. ni. 8.13; mahāni. 17, 196) –

Vuttanayena caturaṅgasamannāgatameva.

Cuddasa hatthā vitthatappamāṇabhāvena yassāti cuddasahattho. Parisamantato aṅkīyate lakkhīyate paricchedavasenāti pallaṅko ra-kārassa la-kāraṃ, tassa ca dvittaṃ katvā. Apica 『『idaṃ kilesaviddhaṃsanaṭṭhāna』』nti aṭṭhakathāsu vacanato pallaṃ kilesaviddhaṃsanaṃ karoti etthāti pallaṅko niggahitāgamavasena, aluttasamāsavasena vā, cuddasahattho ca so pallaṅko ca, sveva uttamaṭṭhena patthanīyaṭṭhena ca varoti cuddasahatthapallaṅkavaro, tattha gato pavatto nisinno tathā. Cuddasahatthatā cettha vitthāravasena gahetabbā. Tāniyeva hi tiṇāni aparimitapuññānubhāvato cuddasahatthavitthatapallaṅkabhāvena pavattāni, na ca tāni aṭṭhamuṭṭhippamāṇāni cuddasahatthaaccuggatāni sambhavanti . Tatoyeva ca idha 『『tiṇasantharaṃ santharitvā』』ti vuttaṃ, dhammapadaṭṭhakathādīsu ca 『『tiṇāni santharitvā…pe… puratthimābhimukho nisīditvā』』ti (dha. sa. aṭṭha. 1.sāriputtheravaṇṇanā; dha. sa. aṭṭha. 1.nidānakathā). Aññattha ca 『『tiṇāsane cuddasahatthasammate』』ti. Keci pana 『『accuggatabhāveneva cuddasahattho』』ti yathā tathā parikappanāvasena vadanti, taṃ na gahetabbaṃ yathāvuttena kāraṇena, sādhakena ca viruddhattā. Kāmañca manorathapūraṇiyā caturaṅguttaravaṇṇanāya 『『tikkhattuṃ bodhiṃ padakkhiṇaṃ katvā bodhimaṇḍaṃ āruyha cuddasahatthubbedhe ṭhāne tiṇasantharaṃ santharitvā caturaṅgavīriyaṃ adhiṭṭhāya nisinnakālato』』ti (a. ni. aṭṭha. 2.4.33) pāṭho dissati, tathāpi tattha ubbedhasaddo vitthāravācakoti veditabbo, yathā 『『tiriyaṃ soḷasubbedho, uddhamāhu sahassadhā』』ti (jā. 1.3.40) mahāpanādajātake. Tathā hi tadaṭṭhakathāyaṃ vuttaṃ 『『tiriyaṃ soḷasubbedhoti vitthārato soḷasakaṇḍapātavitthāro ahosī』』ti (jātaka aṭṭha. 2-302 piṭṭhe). Aññathā hi ākāseyeva ukkhipitvā tiṇasantharaṇaṃ kataṃ, na acalapadeseti attho āpajjeyya santharaṇakiriyādhārabhāvato tassa, so cattho anadhippeto aññattha anāgatattāti.

Rajatakkhandhaṃ piṭṭhito katvā viyāti sambandho. Atthanti pacchimapabbataṃ. Mārabalanti māraṃ, mārabalañca, mārassa vā sāmatthiyaṃ. Pubbenivāsanti pubbe nivutthakkhandhaṃ. Dibbacakkhunti dibbacakkhuñāṇaṃ. 『『Kicchaṃ vatāyaṃ loko āpanno』』tiādinā (dī. ni. 2.57; saṃ. ni.

我來為您直譯這段巴利文： 1.216)將來。自己、友、中立、敵四者平等轉起故具四支慈業處。"具四支"此亦應與"立精進"結合。因彼亦： "任皮筋骨且留存,于身乾枯肉與血,凡以人力人精進人勇猛可得,不得彼不止息精進" 如說方法即具四支。 以十四肘廣量故為十四肘。周遍作記號以界限故為結跏趺作羅字為拉字及作二。又因註釋中說"此為斷煩惱處"故於此作斷煩惱為結跏趺以增鼻音,或不略合成,十四肘及彼結跏趺,彼以最上性所愿性為妙為十四肘結跏趺妙,于彼行轉坐如是。此中十四肘應依廣量取。因彼等草以無量福威力轉起為十四肘廣結跏趺,而彼等八把量不成十四肘高。因此即此說"敷草敷",於法句注等中亦"敷草...面向東坐"。其他亦"於十四肘認可草座"。某些但依高性說"以高性為十四肘",如是依臆測說,彼不應取因與如說因及證成相違。雖于滿足意願增支四注"三次右繞菩提已上菩提壇於十四肘高處敷草敷立四支精進而坐時"有此讀法,但應知彼中高字為廣義,如大巴那陀本生"橫十六高,上說千倍"。如是彼注說"橫十六高為廣十六莖落廣"。因否則義成於空中舉敷草作,非不動處因敷作所依彼,彼義非所欲因其他處未來故。 如從後置銀聚為關聯。"西"為西山。"魔軍"為魔及魔軍,或魔之能力。"宿住"為前所住蘊。"天眼"為天眼智。以"此世間實苦"等。;

2.4) jarāmaraṇamukhena paccayākāre ñāṇaṃ otāretvā. Ānāpānacatutthajjhānanti etthāpi 『『sabbabuddhānaṃ āciṇṇa』』nti vibhattivipariṇāmaṃ katvā yojetabbaṃ. Tampi hi buddhānamāciṇṇamevāti vadanti. Pādakaṃ katvāti kāraṇaṃ, patiṭṭhānaṃ vā katvā. 『『Vipassanaṃ vaḍḍhetvāti chattiṃsakoṭisatasahassamukhena āsavakkhayañāṇasaṅkhātamahāvajirañāṇagabbhaṃ gaṇhāpanavasena vipassanaṃ bhāvetvā. Sabbaññutaññāṇādhigamāya anupadadhammavipassanāvasena anekākāravokāre saṅkhāre sammasato chattiṃsakoṭisatasahassamukhena pavattaṃ vipassanāñāṇampi hi 『『mahāvajirañāṇa』』nti vuccati, catuvīsatikoṭisatasahassasaṅkhyāya devasikaṃ vaḷañjanakasamāpattīnaṃ purecarānucarañāṇampi. Idha pana maggañāṇameva, visesato ca aggamaggañāṇaṃ, tasmā tasseva vipassanāgabbhabhāvo veditabboti. Sabbabuddhaguṇeti sabbaññutādiniravasesabuddhaguṇe. Tassā pādakaṃ katvā samādhi nivattoti vuttaṃ 『『idamassa paññākicca』』nti. Assāti bhagavato.

『『Tattha yathā hatthe』』tiādinā upamāya pākaṭīkaraṇaṃ. Hattheti hatthapasate, karapuṭe vā. Pātiyanti sarāvake. Ghaṭeti udakaharaṇaghaṭe. Dvattiṃsadoṇagaṇhanappamāṇaṃ kuṇḍaṃ kolambo. Tato mahatarā cāṭi. Tatopi mahatī mahākumbhī. Soṇḍī kusobbho. Nadībhāgo kandaro. Cakkavāḷapādesu samuddo cakkavāḷamahāsamuddo.Sinerupādake mahāsamuddeti sīdantarasamuddaṃ sandhāyāha. 『『Pātiya』』ntiādināpi tadevatthaṃ pakārantarena vibhāveti. Parittaṃ hoti yathāti sambandho. Yassā pāḷiyā atthavibhāvanatthāya yā saṃvaṇṇanā vuttā, tadeva tassā guṇabhāvena dassetuṃ 『『tenāhā』』tiādi vuttaṃ. Evaṃ sabbattha.

『『Duve puthujjanā』』tiādi puthujjanesu labbhamānavibhāgadassanatthameva vuttaṃ, na pana mūlapariyāyasaṃvaṇṇanādīsu (ma. ni. aṭṭha. 1.2) viya puthujjanavisesaniddhāraṇatthaṃ niravasesaputhujjanasseva idha adhippetattā. Sabbopi hi puthujjano bhagavato upariguṇe vibhāvetuṃ na sakkoti, tiṭṭhatu tāva puthujjano, ariyasāvakapaccekabuddhānampi avisayā eva buddhaguṇā. Tathā hi vakkhati 『『sotāpanno』』tiādi (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 2.4.以老死門于緣起入智。"入出息第四禪"此中亦作語尾轉變結合"一切諸佛所行"。因彼等亦說唯諸佛所行。"作基"為作因或立足。"增長觀"為以三百六十億門攝取稱為漏盡智大金剛智胎方式修觀。以一切智證得依逐一法觀方式于多種行蘊省察時以三百六十億門轉起觀智亦說"大金剛智",二百四十億數每日所用定前後智亦。但此中唯道智,特別為最上道智,故應知唯彼為觀胎。"一切佛德"為一切智等無餘佛德。因彼基作定止息說"此為彼慧事"。"彼"為世尊。 以"此中如手"等以譬明顯。"手"為手掌或合掌。"缽"為碗。"甕"為取水甕。三十二斗容量器為克倫布。彼大為大缸。彼大為大瓶。索迪為水池。河分為深谷。于輪圍足海為輪圍大海。于須彌山足大海說依沉間海。以"缽"等亦以其他方式顯示彼義。"小如"為關聯。為顯明何經文義而說何註釋,為顯示彼即彼之功德說"故說"等。如是一切處。 "二凡夫"等唯為顯示凡夫中所得差別而說,非如根本經注等為抉擇凡夫差別因此中意唯無餘凡夫。因一切凡夫不能顯明世尊上德,且止凡夫,佛德亦非聲聞行者辟支佛境界。如是將說"預流"等。

1.7). Gottasambandhatāya ādiccassa sūriyadevaputtassa bandhūti ādiccabandhu, tena vuttaṃ niddese –

『『Ādicco vuccati sūriyo. Sūriyo gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu, tasmā buddho ādiccabandhū』』ti (mahāni. 150; cūḷani. 99).

Saddavidū pana 『『buddhassādiccabandhunā』』ti pāṭhamicchanti. Ādiccassa bandhunā gottena samāno gottasaṅkhāto bandhu yassa, buddho ca so ādiccabandhu cāti katvā. Yasmā pana khandhakathādikosallenāpi upakkilesānupakkilesānaṃ jānanahetubhūtaṃ bāhusaccaṃ hoti, yathāha –

『『Kittāvatā nu kho bhante bahussuto hotīti? Yato kho bhikkhu khandhakusalo hoti. Dhātu…pe… āyatana…pe… paṭiccasamuppādakusalo hoti, ettāvatā kho bhikkhu bahussuto hotī』』ti.

Tasmā 『『yassa khandhadhātuāyatanādīsū』』tiādi vuttaṃ. Ādi-saddena cettha yāva paṭiccasamuppādā saṅgaṇhāti. Tattha vācuggatakaraṇaṃ uggaho. Atthassa paripucchanaṃ paripucchā. Aṭṭhakathāvasena atthassa sotadvārapaṭibaddhatākaraṇaṃ savanaṃ. Byañjanatthānaṃ sunikkhepasunayanena dhammassa pariharaṇaṃ dhāraṇaṃ. Evaṃ sutadhātaparicitānaṃ vitakkanaṃ manasānupekkhanaṃ paccavekkhaṇaṃ.

Evaṃ pabhedaṃ dassetvā vacanatthampi dasseti 『『duvidho』』tiādinā. Puthūnanti anekavidhānaṃ kilesādīnaṃ. Puthujjanantogadhattāti bahūnaṃ janānaṃ abbhantare samavarodhabhāvato puthujjanoti sambandho. Puthucāyaṃ janoti puthu eva visuṃyeva ayaṃ saṅkhyaṃ gato. Itīti tasmā puthujjanoti sambandho. Evaṃ gāthābandhena saṅkhepato dassitamatthaṃ 『『so hī』』tiādinā vivarati. 『『Nānappakārāna』』nti iminā puthu-saddo idha bahvatthoti dasseti.

Ādi-saddena saṅgahitamatthaṃ, tadatthassa ca sādhakaṃ ambasecanagarusinānanayena niddesapāḷiyā dassento 『『yathāhā』』tiādimāha. Avihatā sakkāyadiṭṭhiyo, puthu bahukā tā etesanti puthuavihatasakkāyadiṭṭhikā, etena avihatattā puthu sakkāyadiṭṭhiyo janenti, puthūhi vā sakkāyadiṭṭhīhi janitāti atthaṃ dasseti. Avihatatthameva vā janasaddo vadati, tasmā puthu sakkāyadiṭṭhiyo janenti na vihananti, janā vā avihatā puthu sakkāyadiṭṭhiyo etesanti atthaṃ dassetītipi vaṭṭati, visesanaparanipātanañcettha daṭṭhabbaṃ yathā 『『agyāhito』』ti. 『『Puthu satthārānaṃ mukhullokikā』』ti etena puthu bahavo janā satthāro etesanti nibbacanaṃ dassitaṃ. Puthu sabbagatīhi avuṭṭhitāti ettha pana kammakilesehi janetabbā, jāyanti vā sattā etthāti janā, gatiyo, puthu sabbā eva janā gatiyo etesanti vacanattho. 『『Puthu nānābhisaṅkhāreabhisaṅkharontī』』ti etena ca jāyanti etehi sattāti janā, puññābhisaṅkhārādayo, puthu nānāvidhā janā saṅkhārā etesaṃ vijjanti, puthu vā nānābhisaṅkhāre janenti abhisaṅkharontīti atthamāha. Tato paraṃ pana 『『puthu nānāoghehi vuyhantī』』tiādiatthattayaṃ janenti etehi sattāti janā, kāmoghādayo, rāgasantāpādayo, rāgapariḷāhādayo ca, sabbepi vā kilesapariḷāhā. Puthu nānappakārā te etesaṃ vijjanti, tehi vā janenti vuyhanti, santāpenti, pariḍahanti cāti nibbacanaṃ dassetuṃ vuttaṃ. 『『Rattā giddhā』』tiādi pariyāyavacanaṃ.

我來為您直譯這段巴利文： 1.7.以姓氏關係為日天子親屬為日親,故義釋中說： "日說為太陽。太陽喬答摩姓,世尊亦喬答摩姓,世尊為太陽姓親族姓親屬,故佛為日親。" 但語言學家欲讀"佛日親",作同於日親姓稱為姓親屬者,佛及彼日親。因蘊論等善巧亦成為知隨煩惱非隨煩惱因的多聞,如說： "大德以何為多聞?比丘若善蘊、界、處、緣起,如是比丘為多聞。" 故說"于蘊界處等誰"等。此中等字攝至緣起。此中成口誦為受持。問義為遍問。依註釋作義與耳門系屬為聞。以善置善引文義持法為持。如是聞持熟習思擇意觀為省察。 如是顯差別亦顯語義以"二種"等。"多"為多種煩惱等。"凡夫攝"為于多人內為包含故關聯凡夫。"此多生"為多即別此成數。"如是"為故關聯凡夫。如是以偈簡略所顯義以"彼實"等開顯。以"種種"此顯此中多字為多義。 以芒果澆護師浴法顯以等字所攝義及彼義證成說"如說"等。未斷身見,多眾彼等為多未斷身見,以此顯示因未斷故多身見生,或由多身見所生義。或唯未斷義生字說,故多身見生不斷,或人未斷多身見彼等義亦可,此應見形容詞後置如"供火"。"多師仰視"以此顯示多眾人師彼等語義。"多一切趣未起"此中但由業煩惱應生,或生有情於此為生,趣,多一切即生趣彼等為語義。"多種種行作"以此說生有情由此為生,福行等,多種種生行彼等有,或多種種行生作為義。從此後"多種種暴流漂"等三義生有情由此為生,欲暴流等、貪熱惱等、貪燒惱等及一切煩惱燒惱。多種種彼等彼等有,由彼等生漂熱惱燒惱為語義說顯示。"染著貪"等為異語。

Api ca rattāti vatthaṃ viya raṅgajātena cittassa vipariṇāmakarena chandarāgena rattā. Giddhāti abhikaṅkhanasabhāvena abhigijjhanena giddhā. Gathitāti ganthitā viya dummocanīyabhāvena tattha paṭibaddhā. Mucchitāti kilesāvisanavasena visaññībhūtā viya anaññakiccamohaṃ samāpannā. Ajjhosannāti anaññāsādhāraṇe viya katvā gilitvā pariniṭṭhapetvā ṭhitā. Laggāti gāvo kaṇṭake viya āsattā, mahāpalipe vā patanena nāsikaggapalipannapuriso viya uddharitumasakkuṇeyyabhāvena nimuggā. Laggitāti makkaṭālepena viya makkaṭo pañcannaṃ indriyānaṃ vasena āsaṅgitā, palibuddhāti sambaddhā, upaddutā vāti ayamattho aṅguttaraṭīkāyaṃ (a. ni. aṭṭha. 1.51) vutto. Etena jāyatīti jano, 『『rāgo gedho』』ti evamādiko, puthu nānāvidho jano rāgādiko etesaṃ, puthūsu vā pañcasu kāmaguṇesu janā rattā giddhā…pe… palibuddhāti atthaṃ dasseti.

『『Āvutā』』tiādipi pariyāyavacanameva. Apica 『『āvutāti āvaritā. Nivutāti nivāritā. Ophutāti paliguṇṭhitā, pariyonaddhā vā. Pihitāti pidahitā. Paṭicchannāti chāditā. Paṭikujjitāti heṭṭhāmukhajātā』』ti tattheva (a. ni. aṭṭha. 1.51) vuttaṃ. Ettha ca janenti etehīti janā, nīvaraṇā, puthu nānāvidhā janā nīvaraṇā etesaṃ, puthūhi vā nīvaraṇehi janā āvutā…pe… paṭikujjitāti nibbacanaṃ dasseti. Puthūsu nīcadhammasamācāresu jāyati, puthūnaṃ vā abbhantare jano antogadho, puthu vā bahuko janoti atthaṃ dasseti 『『puthūna』』ntiādinā, etena ca tatiyapādaṃ vivarati, samattheti vā. 『『Puthuvā』』tiādinā pana catutthapādaṃ. Puthu visaṃsaṭṭho eva jano puthujjanoti ayañhettha vacanattho.

Yehi guṇavisesehi nimittabhūtehi bhagavati 『『tathāgato』』ti ayaṃ samaññā pavattā, taṃ dassanatthaṃ 『『aṭṭhahi kāraṇehi bhagavā tathāgato』』tiādi vuttaṃ. Ekopi hi saddo anekapavattinimittamadhikicca anekadhā atthappakāsako, bhagavato ca sabbepi nāmasaddā anekaguṇanemittikāyeva. Yathāha –

『『Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato』』ti. (dha. sa. 1313; udā. aṭṭha. 57; paṭi. ma. aṭṭha. 1.76; dī. ni. ṭī. 1.413);

Kāni pana tānīti anuyoge sati paṭhamaṃ tassarūpaṃ saṅkhepato uddisitvā 『『katha』』ntiādinā niddisati. Tathā āgatoti ettha ākāraniyamanavasena opammasampaṭipādanattho tathā-saddo. Sāmaññajotanāya visesāvaṭṭhānato, visesatthinā ca sāmaññasaddassāpi visesattheyeva anupayujjitabbato paṭipadāgamanattho āgata saddo daṭṭhabbo, na ñāṇagamanattho tathalakkhaṇaṃ āgato』』tiādīsu (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.3.78; a. ni. aṭṭha. 1.170; theragā. aṭṭha. 1.43; itivu. aṭṭha. 38; paṭi. ma. aṭṭha.

我來為您直譯這段巴利文： 又"染著"為如衣為染料令心變異欲貪所染。"貪"為以希求性遍貪而貪。"繫著"為如繫縛以難解性于彼系屬。"迷醉"為以煩惱毒力如失去意識入無他事癡。"耽著"為如作無他共通吞下終止而住。"粘著"為如牛于刺著,或以墮大泥如鼻端墮泥人以不能拔出性沉沒。"黏著"為如獼猴以獼猴膠以五根力著,障礙為繫縛,或惱害此義于增支注說。以此生為生,"貪慾"如是等,多種種生貪等彼等,或於多五欲生染著貪...乃至...障礙為顯義。 "覆"等亦唯異語。又"覆為被覆。障為被障。纏為包裹或遍縛。閉為關閉。蔽為遮蔽。覆為向下面生"于彼處說。此中生由此為生,蓋,多種種生蓋彼等,或以多蓋生覆...乃至...覆為顯示語義。于多卑法行生,或於多內生攝,或多眾生為顯義以"多"等,以此開顯第三句或證成。以"多或"等第四句。多別離即生為凡夫此實此中語義。 以何功德差別為因於世尊"如來"此通名轉,為顯示彼說"以八因世尊如來"等。因一聲亦依多轉因多種顯義,世尊一切名聲唯多功德為因。如說： "大仙依功德,名無量; 應從功德舉名,乃至千名。" 若問彼等何者時先簡略指示彼相以"如何"等說明。"如是來"此中以相確定力顯同義如字。因普遍顯示立於差別,及求差別者亦普遍聲應用唯差別義故應見道來義來字,非智來義如"來真相"等。;;

1.37; bu. vaṃ. aṭṭha. 2; mahāni. aṭṭha. 14) viya , nāpi kāyagamanādi attho 『『āgato kho mahāsamaṇo, māgadhānaṃ giribbaja』』ntiādīsu (mahāva. 53) viya. Tattha yassa ākārassa niyamanavasena opammasampaṭipādanattho tathā-saddo, tadākāraṃ karuṇāpadhānattā tassa mahākaruṇāmukhena purimabuddhānaṃ āgamanapaṭipadāya udāharaṇavasena sāmaññato dassento 『『yathā sabbaloke』』tiādimāha. Yaṃtaṃ-saddānaṃ ekantasambandhabhāvato cettha tathā-saddassatthadassane yathā-saddena attho vibhāvito. Tadeva vitthāreti 『『yathā vipassī bhagavā』』tiādinā, vipassīādīnañcettha channaṃ sammāsambuddhānaṃ mahāpadānasuttādīsu (dī. ni. 2.4) sampahulaniddesena (dī. ni. aṭṭha. 2.sambahulaparicchedavaṇṇanā) supākaṭattā, āsannattā ca tesaṃ vasena taṃ paṭipadaṃ dassetīti daṭṭhabbaṃ. Āgato yathā, tathā āgatoti sabbatra sambandho. 『『Kiṃ vuttaṃ hotī』』tiādināpi tadeva paṭiniddisati. Tattha yena abhinīhārenāti manussattaliṅgasampattihetusatthāradassanapabbajjāguṇasampattiadhikārachandānaṃ vasena aṭṭhaṅgasamannāgatena mahāpaṇidhānena . Sabbesañhi buddhānaṃ paṭhamapaṇidhānaṃ imināva nīhārena samijjhati. Abhinīhāroti cettha mūlapaṇidhānassetaṃ adhivacananti daṭṭhabbaṃ.

Evaṃ mahābhinīhāravasena 『『tathāgato』』ti padassa atthaṃ dassetvā idāni pāramīpūraṇavasenapi dassetuṃ 『『atha vā』』tiādimāha. 『『Ettha ca suttantikānaṃ mahābodhiyānapaṭipadāya kosallajananatthaṃ pāramīsu ayaṃ vitthārakathā』』tiādinā ācariyadhammapālattherena (dī. ni. ṭī.

我來為您直譯這段巴利文： 1.37.如"來真相"等,亦非身來等義如"大沙門已來摩揭陀巖城"等。此中以何相確定力顯同義如字,彼相因彼以大悲為主以大悲門依前佛來道以譬喻方式從普遍顯示說"如一切世間"等。因彼彼字必定關係故此中顯示如字義以如字義明。以"如毗婆尸世尊"等開顯彼,此中毗婆尸等六正等覺于大本經等以眾多說明顯著,及近故應見依彼等顯示彼道。如已來,如是來為一切處關聯。以"說何"等亦說明彼。此中"以何發願"為以人身相具足因見師出家功德具足增上欲力八支具足大發愿。因一切諸佛初發愿唯以此發願成就。此中應見發願為根本發願此同義語。 如是依大發愿顯示"如來"語義,今為依圓滿波羅蜜亦顯示說"或"等。"此中為生經師大菩提乘道善巧故於諸波羅蜜此廣說"等由阿阇黎法護長老。

1.7) yā pāramīsu vinicchayakathā vuttā, kiñcāpi sā amhehi idha vuccamānā ganthavitthārakarā viya bhavissati, yasmā panāyaṃ saṃvaṇṇanā etissaṃ pacchā pamādalekhavisodhanavasena, tadavasesatthapariyādānavasena ca pavattā, tasmā sāpi pāramīkathā idha vattabbāyevāti tato ceva cariyāpiṭakaṭṭhakathāto ca āharitvā yathārahaṃ gāthābandhehi samalaṅkaritvā atthamadhippāyañca visodhayamānā bhavissati. Kathaṃ?

Kā panetā pāramiyo, kenaṭṭhena katīvidhā;

Ko ca tāsaṃ kamo kāni, lakkhaṇādīni sabbathā.

Ko paccayo, saṃkileso, vodānaṃ paṭipakkhako;

Paṭipattivibhāgo ca, saṅgaho sampadā tathā.

Kittakena sampādanaṃ, ānisaṃso ca kiṃ phalaṃ;

Pañhametaṃ vissajjitvā, bhavissati vinicchayo.

Tatridaṃ vissajjanaṃ –

Kā panetā pāramiyoti –

Taṇhāmānādimaññatra, upāyakusalena yā;

Ñāṇena pariggahitā, pāramī sā vibhāvitā.

Taṇhāmānādinā hi anupahatā karuṇūpāyakosallapariggahitā dānādayo guṇasaṅkhātā etā kiriyā 『『pāramī』』ti vibhāvitā.

Kenaṭṭhena pāramiyoti –

Paramo uttamaṭṭhena, tassāyaṃ pāramī tathā;

Kammaṃ bhāvoti dānādi, taddhitato tidhā matā.

Pūreti mavati pare, paraṃ majjati mayati;

Munāti minoti tathā, minātīti vā paramo.

Pāre majjati sodheti, mavati mayatīti vā;

Māyeti taṃ vā munāti, minoti mināti tathā.

Pāramīti mahāsatto, vuttānusārato pana;

Taddhitatthattayeneva, pāramīti ayaṃ matā.

Dānasīlādiguṇavisesayogena hi sattuttamatāya mahābodhisatto paramo, tassa ayaṃ, bhāvo, kammanti vā pāramī, dānādikiriyā. Atha vā parati pūretīti paramo niruttinayena, dānādiguṇānaṃ pūrako, pālako ca bodhisatto, paramassa ayaṃ, bhāvo, kammaṃ vā pāramī. Apica pare satte mavati attani bandhati guṇavisesayogena, paraṃ vā atirekaṃ majjati saṃkilesamalato, paraṃ vā seṭṭhaṃ nibbānaṃ visesena mayati gacchati, paraṃ vā lokaṃ pamāṇabhūtena ñāṇavisesena idhalokamiva munāti paricchindati, paraṃ vā ativiya sīlādiguṇagaṇaṃ attano santāne minoti pakkhipati, paraṃ vā attabhūtato dhammakāyato aññaṃ, paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti paramo, mahāsatto, 『『paramassa aya』』ntiādinā vuttanayena pāramī. Pāre vā nibbāne majjati sujjhati, satte ca sodheti, tattha vā satte mavati bandhati yojeti, taṃ vā mayati gacchati, satte ca māyeti gameti, taṃ vā yāthāvato munāti paricchindati, tattha vā satte minoti pakkhipati, tattha vā sattānaṃ kilesāriṃ mināti hiṃsatīti pāramī, mahāsatto, 『『tassa aya』』ntiādinā dānādikiriyāva pāramīti. Iminā nayena pāramīnaṃ vacanattho veditabbo.

Katividhāti saṅkhepato dasavidhā, tā pana buddhavaṃsapāḷiyaṃ (bu. vaṃ. 1.76) sarūpato āgatāyeva. Yathāha 『『vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami』』ntiādi (bu. vaṃ.

我來為您直譯這段巴利文： 1.7.于波羅蜜所說抉擇論,雖彼為我等此處所說似完成的書廣說,因此註釋後於此依放逸書凈化,及依余義遍知方式轉起,故彼波羅蜜論此處亦應說,故從彼及行藏注引來以偈結適當莊嚴將凈化義趣。如何? 此等波羅蜜何?以何義幾種? 彼等何次第?何等一切相? 何緣?染?凈?對治? 行分與攝與成就? 幾許成就?功德與何果? 答此問已將成抉擇。 此中此答 - 此等波羅蜜何? - 離愛慢等他,以方便善巧, 以智所攝受,說彼波羅蜜。 因以愛慢等未害以悲方便善巧攝受施等稱功德此等行說"波羅蜜"。 以何義波羅蜜? - 最上最勝義,彼此波羅蜜, 業及性施等,依得三種知。 圓滿制御他,勝靜治制御, 計度如是計,或稱量最上。 岸靜治制御,制御或令去, 令去或計彼,計度如是量。 波羅蜜大士,但依所說教, 唯依三得義,此知波羅蜜。 因以施戒等功德差別相應故有情最上性大菩薩最上,彼此,性或業為波羅蜜,施等行。或最上為圓滿因依語源法,施等功德圓滿者及護者菩薩,最上此,性業或波羅蜜。又以功德差別相應制御他有情繫于自,或勝靜治余垢,或殊勝去最上涅槃,或以量成特殊智如此世度量他世,或極以戒等功德集入自相續,或害他成自或法身,或害彼作無義煩惱賊眾為最上,大士,"最上此"等如說方式波羅蜜。或於岸涅槃靜治清凈,及凈化有情,或於彼繫縛結合有情,或去彼,及令有情去,或如實度量彼,或於彼置入有情,或於彼害有情煩惱敵為波羅蜜,大士,"彼此"等施等行即波羅蜜。以此方式應知波羅蜜語義。 幾種?略說十種,彼等於佛種經已以自相來。如說"尋求時見彼,第一施波羅蜜"等。;

2.116). Yathā cāha –

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

『Dānaṃ sīlañca nekkhammaṃ, paññāvīriyena pañcamaṃ;

Khantisaccamadhiṭṭhānaṃ, mettupekkhāti te dasā』ti』』. (bu. vaṃ. 1.76);

Keci pana 『『chabbidhā』』ti vadanti, taṃ etāsaṃ saṅgahavasena vuttaṃ. So pana saṅgaho parato āvi bhavissati.

Ko ca tāsaṃ kamoti ettha kamo nāma desanākkamo, so ca paṭhamasamādānahetuko, samādānaṃ pavicayahetukaṃ, iti yathā ādimhi paṭhamābhinīhārakāle pavicitā, samādinnā ca, tathā desitā. Yathāha 『『vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami』』ntiādi (bu. vaṃ.

我來為您直譯這段巴利文： 2.116.如說： "大德作佛法幾何?舍利弗!作佛法十,何等十?舍利弗!施是作佛法,戒出離慧精進忍實決定慈舍是作佛法,舍利弗!此十作佛法。世尊說此,說此已善逝師更說此： '施戒與出離,慧精進第五, 忍實與決定,慈舍為彼十。'" 但某些說"六種",彼依彼等攝說。但彼攝后將明顯。 何彼等次第?此中次第即說次第,彼依初受持因,受持依遍擇因,如是如初于初發愿時遍擇及受持,如是說。如說"尋求時見彼,第一施波羅蜜"等。

2.116) tenetaṃ vuccati –

『『Paṭhamaṃ samādānatā-vasenāyaṃ kamo ruto;

Atha vā aññamaññassa, bahūpakāratopi cā』』ti.

Tattha hi dānaṃ sīlassa bahūpakāraṃ, sukarañcāti taṃ ādimhi vuttaṃ. Dānaṃ pana sīlapariggahitaṃ mahapphalaṃ hoti mahānisaṃsanti dānānantaraṃ sīlaṃ vuttaṃ. Sīlaṃ nekkhammapariggahitaṃ…pe… nekkhammaṃ paññāpariggahitaṃ…pe… paññā vīriyapariggahitā…pe… vīriyaṃ khantipariggahitaṃ…pe… khanti saccapariggahitā…pe… saccaṃ adhiṭṭhānapariggahitaṃ…pe… adhiṭṭhānaṃ mettāpariggahitaṃ…pe… mettā upekkhāpariggahitā mahapphalā hoti mahānisaṃsāti mettānantaraṃ upekkhā vuttā. Upekkhā pana karuṇāpariggahitā, karuṇā ca upekkhāpariggahitāti veditabbā. Kathaṃ pana mahākāruṇikā bodhisattā sattesu upekkhakā hontīti? Upekkhitabbayuttakesu kañci kālaṃ upekkhakā honti, na pana sabbattha, sabbadā cāti keci. Apare pana na ca sattesu upekkhakā, sattakatesu pana vippakāresu upekkhakā hontīti, idamevettha yuttaṃ.

Aparo nayo –

Sabbasādhāraṇatādi-kāraṇehipi īritaṃ;

Dānaṃ ādimhi sesā tu, purimepi apekkhakā.

Pacurajanesupi hi pavattiyā sabbasattasādhāraṇattā, appaphalattā, sukarattā ca dānaṃ ādimhi vuttaṃ. Sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānassānantaraṃ sīlaṃ vuttaṃ. Nekkhammena sīlasampattisiddhito, kāyavacīsucaritaṃ vatvā manosucaritavacanato, visuddhasīlassa sukheneva jhānasamijjhanato, kammāparādhappahānena payogasuddhiṃ vatvā kilesāparādhappahānena āsayasuddhivacanato, vītikkamappahāne ṭhitassa pariyuṭṭhānappahānavacanato ca sīlassānantaraṃ nekkhammaṃ vuttaṃ. Paññāya nekkhammassa siddhiparisuddhito, jhānābhāve paññābhāvavacanato. Samādhipadaṭṭhānā hi paññā, paññāpaccupaṭṭhāno ca samādhi. Samathanimittaṃ vatvā upekkhānimittavacanato, parahitajjhānena parahitakaraṇūpāyakosallavacanato ca nekkhammassānantaraṃ paññā vuttā. Vīriyārambhena paññākiccasiddhito, sattasuññatādhammanijjhānakkhantiṃ vatvā sattahitāya ārambhassa acchariyatāvacanato, upekkhānimittaṃ vatvā paggahanimittavacanato, nisammakāritaṃ vatvā uṭṭhānavacanato ca. Nisammakārino hi uṭṭhānaṃ phalavisesamāvahatīti paññāyānantaraṃ vīriyaṃ vuttaṃ.

我來為您直譯這段巴利文： 2.116.故說此： "初依受持性,此次第宣說; 或依互相為,多所作助益。" 此中施於戒多助益,及易作故彼初說。但施為戒所攝大果大功德故施后說戒。戒為出離所攝...乃至...出離為慧所攝...乃至...慧為精進所攝...乃至...精進為忍所攝...乃至...忍為實所攝...乃至...實為決定所攝...乃至...決定為慈所攝...乃至...慈為舍所攝大果大功德故慈后說舍。但應知舍為悲所攝,悲為舍所攝。但如何大悲菩薩于諸有情成舍?于應舍適時于某時成舍,非一切處一切時,某些如是說。但其他說非於諸有情舍,但于有情所作諸惱害成舍,此中唯此適當。 另一方法： 共一切性等,諸因亦宣說; 施為初餘者,依前亦觀待。 因於多人轉起故共一切有情性故,少果故,易作故施初說。以施者受者清凈故說利他后說離害他,說作法后說不作法,說財富圓滿因后說有圓滿因故施后說戒。以出離故戒圓滿成就,說身語善行后說意善行,凈戒者易得禪成就,以舍業罪故說加行清凈后說以舍煩惱罪故說意樂清凈,住于舍離犯后說舍現行故戒后說出離。以慧故出離成就清凈,說無禪故說無慧。因定為慧足,慧現起為定。說止相后說舍相,以他利禪故說利他方便善巧故出離后說慧。以精進發起故慧事成就,說觀有情空法忍后說為有情利發起希有性,說舍相后說策勵相,說審察所作后說發起。因審察所作者發起引生果差別故慧后說精進。

Vīriyena titikkhāsiddhito. Vīriyavā hi āraddhavīriyattā sattasaṅkhārehi upanītaṃ dukkhaṃ abhibhuyya viharati. Vīriyassa titikkhālaṅkārabhāvato. Vīriyavato hi titikkhā sobhati. Paggahanimittaṃ vatvā samathanimittavacanato, accārambhena uddhaccadosappahānavacanato. Dhammanijjhānakkhantiyā hi uddhaccadoso pahīyati. Vīriyavato sātaccakaraṇavacanato. Khantibahulo hi anuddhato sātaccakārī hoti. Appamādavato parahitakiriyārambhe paccupakārataṇhābhāvavacanato. Yāthāvato dhammanijjhāne hi sati taṇhā na hoti. Parahitārambhe paramepi parakatadukkhasahanatāvacanato ca vīriyassānantaraṃ khanti vuttā. Saccena khantiyā cirādhiṭṭhānato, apakārino apakārakhantiṃ vatvā tadupakārakaraṇe avisaṃvādavacanato, khantiyā apavādavācāvikampanena bhūtavāditāya avijahanavacanato, sattasuññatādhamma-nijjhānakkhantiṃ vatvā tadupabrūhitañāṇasaccassa vacanato ca khantiyānantaraṃ saccaṃ vuttaṃ. Adhiṭṭhānena saccasiddhito. Acalādhiṭṭhānassa hi virati sijjhati. Avisaṃvāditaṃ vatvā tattha acalabhāvavacanato. Saccasandho hi dānādīsu paṭiññānurūpaṃ niccalo pavattati. Ñāṇasaccaṃ vatvā sambhāresu pavattiniṭṭhāpanavacanato. Yathābhūtañāṇavā hi bodhisambhāresu adhiṭṭhāti, te ca niṭṭhāpeti. Paṭipakkhehi akampiyabhāvato ca saccassānantaraṃ adhiṭṭhānaṃ vuttaṃ. Mettāya parahitakaraṇasamādānādhiṭṭhānasiddhito, adhiṭṭhānaṃ vatvā hitūpasaṃhāravacanato. Bodhisambhāre hi adhitiṭṭhamāno mettāvihārī hoti. Acalādhiṭṭhānassa samādānāvikopanena samādānasambhavato ca adhiṭṭhānassānantaraṃ mettā vuttā. Upekkhāya mettāvisuddhito, sattesu hitūpasaṃhāraṃ vatvā tadaparādhesu udāsīnatāvacanato, mettābhāvanaṃ vatvā tannissandabhāvanāvacanato, 『『hitakāmasattepi upekkhako』』ti acchariyaguṇatāvacanato ca mettāyānantaraṃ upekkhā vuttāti evametāsaṃ kamo veditabbo.

Kāni lakkhaṇādīni sabbathāti ettha pana avisesena –

Paresamanuggahaṇaṃ , lakkhaṇanti pavuccati;

Upakāro akampo ca, raso hitesitāpi ca.

Buddhattaṃ paccupaṭṭhānaṃ, dayā ñāṇaṃ pavuccati;

Padaṭṭhānanti tāsantu, paccekaṃ tāni bhedato.

Sabbāpi hi pāramiyo parānuggahalakkhaṇā, paresaṃ upakārakaraṇarasā, avikampanarasā vā, hitesitāpaccupaṭṭhānā, buddhattapaccupaṭṭhānā vā, mahākaruṇāpadaṭṭhānā, karuṇūpāyakosallapadaṭṭhānā vā.

我來為您直譯這段巴利文： 以精進故忍成就。因精進者因發起精進故超越有情行所引苦而住。因精進為忍莊嚴。因精進者忍莊嚴。說策勵相后說止相,以過度發起故說舍掉舉過失。因以法忍故舍掉舉過失。說精進者常作。因多忍無掉舉成常作者。說不放逸者于利他行發起無報恩愛。因如實法忍時無愛。說于利他發起最上忍他所作苦故精進后說忍。以實故忍長時決定,說忍害者害后說于彼作利不違背,以忍故不動于誹謗語說不捨真語,說有情空法忍后說彼增長智實故忍后說實。以決定故實成就。因不動決定故離成就。說不違背後說于彼不動性。因實語者于施等如誓不動轉起。說智實后說于資具轉起圓滿。因如實智者決定於菩提資具,及圓滿彼。因不為對治所動故實后說決定。以慈故利他作受持決定成就,說決定后說攝益。因住菩提資具者成慈住。因不動決定以不害受持故受持生起故決定后說慈。以舍故慈清凈,說于諸有情攝益后說于彼罪過舍,說慈修習后說彼等流修習,說"于欲利有情亦舍"故說希有功德故慈后說舍,如是應知彼等次第。 何等一切相等?此中但無差別： 利他攝為相,如是說; 利益不動亦,味及欲利。 佛性現起及,悲智說; 足為彼等別,個別彼等分。 因一切波羅蜜利他攝為相,作利他為味,或不動為味,欲利現起,或佛性現起,大悲為足,或悲方便善巧為足。

Visesena pana yasmā karuṇūpāyakosallapariggahitā attupakaraṇapariccāgacetanā dānapāramī. Karuṇūpāyakosallapariggahitaṃ kāyavacīsucaritaṃ atthato akattabbavirati, kattabbakaraṇacetanādayo ca sīlapāramī. Karuṇūpāyakosallapariggahito ādīnavadassanapubbaṅgamo kāmabhavehi nikkhamanacittuppādo nekkhammapāramī. Karuṇūpāyakosallapariggahito dhammānaṃ sāmaññavisesalakkhaṇāvabodho paññāpāramī. Karuṇūpāyakosallapariggahito kāyacittehi parahitārambho vīriyapāramī. Karuṇūpāyakosallapariggahito sattasaṅkhārāparādhasahanasaṅkhāto adosappadhāno tadākārappavatto cittuppādo khantipāramī. Karuṇūpāyakosallapariggahitaṃ viraticetanādibhedaṃ avisaṃvādanaṃ saccapāramī. Karuṇūpāyakosallapariggahito acalasamādānādhiṭṭhānasaṅkhāto tadākārappavatto cittuppādo adhiṭṭhānapāramī. Karuṇūpāyakosallapariggahito lokassa hitasukhūpasaṃhāro atthato abyāpādo mettāpāramī. Karuṇūpāyakosallapariggahitā anunayapaṭighaviddhaṃsanasaṅkhātā iṭṭhāniṭṭhesu sattasaṅkhāresu samappavatti upekkhāpāramī.

Tasmā pariccāgalakkhaṇaṃ dānaṃ, deyyadhamme lobhaviddhaṃsanarasaṃ, anāsattipaccupaṭṭhānaṃ, bhavavibhavasampattipaccupaṭṭhānaṃ vā, pariccajitabbavatthupadaṭṭhānaṃ. Sīlanalakkhaṇaṃ sīlaṃ, samādhānalakkhaṇaṃ, patiṭṭhānalakkhaṇaṃ vāti vuttaṃ hoti. Dussīlyaviddhaṃsanarasaṃ, anavajjarasaṃ vā, soceyyapaccupaṭṭhānaṃ, hirottappapadaṭṭhānaṃ. Kāmato, bhavato ca nikkhamanalakkhaṇaṃ nekkhammaṃ, tadādīnavavibhāvanarasaṃ, tatoyeva vimukhabhāvapaccupaṭṭhānaṃ, saṃvegapadaṭṭhānaṃ. Yathāsabhāvapaṭivedhalakkhaṇā paññā, akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasā padīpo viya, asammohapaccupaṭṭhānā araññagatasudesako viya, samādhipadaṭṭhānā , catusaccapadaṭṭhānā vā. Ussāhalakkhaṇaṃ vīriyaṃ, upatthambhanarasaṃ, asaṃsīdanapaccupaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ, saṃvegapadaṭṭhānaṃ vā.

Khamanalakkhaṇā khanti, iṭṭhāniṭṭhasahanarasā, adhivāsanapaccupaṭṭhānā, avirodhapaccupaṭṭhānā vā, yathābhūtadassanapadaṭṭhānā. Avisaṃvādanalakkhaṇaṃ saccaṃ, yāthāvavibhāvanarasaṃ, sādhutāpaccupaṭṭhānaṃ, soraccapadaṭṭhānaṃ. Bodhisambhāresu adhiṭṭhānalakkhaṇaṃ adhiṭṭhānaṃ, tesaṃ paṭipakkhābhibhavanarasaṃ, tattha acalatāpaccupaṭṭhānaṃ, bodhisambhārapadaṭṭhānaṃ. Hitākārappavattilakkhaṇā mettā, hitūpasaṃhārarasā, āghātavinayanarasā vā, sommabhāvapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Majjhattākārappavattilakkhaṇā upekkhā, samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, kammassakatāpaccavekkhaṇapadaṭṭhānā. Ettha ca karuṇūpāyakosallapariggahitatā dānādīnaṃ pariccāgādilakkhaṇassa visesanabhāvena vattabbā, yato tāni pāramīsaṅkhyaṃ labhanti. Na hi sammāsambodhiyādipatthanamaññatra akaruṇūpāyakosallapariggahitāni vaṭṭagāmīni dānādīni pāramīsaṅkhyaṃ labhantīti.

Kopaccayoti –

Abhinīhāro ca tāsaṃ, dayā ñāṇañca paccayo;

Ussāhummaṅgavatthānaṃ, hitācārādayo tathā.

Abhinīhāro tāva pāramīnaṃ sabbāsampi paccayo. Yo hi ayaṃ 『『manussattaṃ liṅgasampattī』』tiādi (bu. vaṃ.

我來為您直譯這段巴利文： 但差別者因悲方便善巧所攝自資具舍施思為施波羅蜜。悲方便善巧所攝身語善行事為不作當作,作當作思等為戒波羅蜜。悲方便善巧所攝見過患為前導由欲有出離心生為出離波羅蜜。悲方便善巧所攝諸法共相別相了知為慧波羅蜜。悲方便善巧所攝身心利他發起為精進波羅蜜。悲方便善巧所攝名有情行罪障忍即無嗔增上彼行相轉起心生為忍波羅蜜。悲方便善巧所攝離等思差別不違背為實波羅蜜。悲方便善巧所攝名不動受持決定彼行相轉起心生為決定波羅蜜。悲方便善巧所攝世間利樂攝事為無恚為慈波羅蜜。悲方便善巧所攝名壞愛恚于可愛不可愛有情行平等轉起為舍波羅蜜。 故舍離為相施,于應施法破壞貪為味,無著現起,或有財富圓滿現起,應舍離事為足。戒相為戒,等持相,或住立相已說。破壞惡戒為味,或無過為味,凈現起,慚愧為足。從欲從有出離為相出離,彼過患顯示為味,即從彼背面性現起,厭離為足。如自性通達為相慧,或無礙通達為相如善射師射箭通達,照明境如燈為味,無癡現起如林中善導者,定為足,或四諦為足。發起為相精進,支援為味,不沉沒現起,發起精進事為足,或厭離為足。 容忍為相忍,耐可意不可意為味,忍受現起,或無違現起,如實見為足。不違背為相實,如實顯示為味,善現起,柔和為足。于菩提資具決定為相決定,勝彼對治為味,于彼不動現起,菩提資具為足。以利行相轉起為相慈,攝利為味,或除恨為味,溫和性現起,見有情可意性為足。以舍行相轉起為相舍,見平等性為味,止息恚愛現起,觀業自性為足。此中應說悲方便善巧所攝為施等舍離等相別,由此彼等得波羅蜜名。因無悲方便善巧所攝向輪迴之施等不得波羅蜜名。 何因緣? 志願及彼等,悲智為因緣; 發起重要事,同樣利行等。 首先志願為一切波羅蜜因緣。因此"人身相圓滿"等<.Assistant>

2.59) aṭṭhadhammasamodhānasampādito 『『tiṇṇo tāreyyaṃ mutto moceyyaṃ, buddho bodheyyaṃ suddho sodheyyaṃ, danto dameyyaṃ, santo sameyyaṃ, assattho assāseyyaṃ, parinibbuto parinibbāpeyya』』ntiādinā pavatto abhinīhāro, so avisesena sabbapāramīnaṃ paccayo. Tappavattiyā hi uddhaṃ pāramīnaṃ pavicayupaṭṭhānasamādānādhiṭṭhānanipphattiyo mahāpurisānaṃ sambhavanti, abhinīhāro ca nāmesa atthato bhesamaṭṭhaṅgānaṃ samodhānena tathāpavatto cittuppādo, 『『aho vatāhaṃ anuttaraṃ sammāsambodhiṃ abhisambujjheyyaṃ, sabbasattānaṃ hitasukhaṃ nipphādeyya』』ntiādipatthanāsaṅkhāto acinteyyaṃ buddhabhūmiṃ, aparimāṇaṃ lokahitañca ārabbha pavattiyā sabbabuddhakārakadhammamūlabhūto paramabhaddako paramakalyāṇo aparimeyyappabhāvo puññavisesoti daṭṭhabbo.

Tassa ca uppattiyā saheva mahāpuriso mahābodhiyānapaṭipattiṃ otiṇṇo nāma hoti, niyatabhāvasamadhigamanato, tato ca anivattanasabhāvato 『『bodhisatto』』ti samaññaṃ labhati, sabbabhāgena sammāsambodhiyaṃ sammāsattamānasatā, bodhisambhāre sikkhāsamatthatā cassa santiṭṭhati. Yathāvuttābhinīhārasamijjhanena hi mahāpurisā sabbaññutaññāṇādhigamanapubbaliṅgena sayambhuñāṇena sammadeva sabbapāramiyo vicinitvā samādāya anukkamena paripūrenti, yathā taṃ katamahābhinīhāro sumedhapaṇḍito. Yathāha –

『『Handa buddhakare dhamme, vicināmi ito cito;

Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā;

Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapārami』』nti. (bu. vaṃ. 2.115, 116); –

Vitthāro. Lakkhaṇādito panesa sammadeva sammāsambodhipaṇidhānalakkhaṇo, 『『aho vatāhaṃ anuttaraṃ sammāsambodhiṃ abhisambujjheyyaṃ, sabbasattānaṃ hitasukhaṃ nipphādeyya』』ntiādipatthanāraso, bodhisambhārahetubhāvapaccupaṭṭhāno, mahākaruṇāpadaṭṭhāno, upanissayasampattipadaṭṭhāno vā.

Tassa pana abhinīhārassa cattāro paccayā, cattāro hetū, cattāri ca balāni veditabbāni. Tattha katame cattāro paccayā mahābhinīhārāya? Idha mahāpuriso passati tathāgataṃ mahatā buddhānubhāvena acchariyabbhutaṃ pāṭihāriyaṃ karontaṃ, tassa taṃ nissāya taṃ ārammaṇaṃ katvā mahābodhiyaṃ cittaṃ santiṭṭhati 『『mahānubhāvā vatāyaṃ dhammadhātu, yassā suppaṭividdhattā bhagavā evaṃ acchariyabbhutadhammo, acinteyyānubhāvo cā』』ti, so tameva mahānubhāvadassanaṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti, ayaṃ paṭhamo paccayo mahābhinīhārāya.

Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, apica kho suṇāti 『『ediso ca ediso ca bhagavā』』ti, so taṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti, ayaṃ dutiyo paccayo mahābhinīhārāya.

Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, nāpi taṃ parato suṇāti, apica kho tathāgatassa dhammaṃ desentassa 『『dasabalasamannāgato bhikkhave, tathāgato』』tiādinā (saṃ. ni.

我來為您直譯這段巴利文： 2.59.以八法和合成就"已度應度他已解應解他,已覺應覺他已凈應凈他,已調應調他,已寂應寂他,已安應安他,已般涅槃應令般涅槃他"等轉起志願,彼無差別為一切波羅蜜因緣。因彼轉起故上波羅蜜遍擇現起受持決定圓滿於大士生起,此志願名以義以八法和合如是轉起心生,"希望我證無上正等菩提,成就一切有情利樂"等愿即緣不可思議佛地,無量世間利,轉起為一切作佛法根本最勝善最勝妙無量威力福德殊勝應見。 因彼生起同時大士名入大菩薩道,得決定性故,從彼不退性故得"菩薩"名,于正等菩提一切分正人意性,于菩提資具學能性于彼住立。因如說志願成就故大士以得一切智智前相自覺智如理遍擇一切波羅蜜受持次第圓滿,如作大志愿蘇美陀賢者。如說： "來!作佛諸法,我遍尋此處; 上下十方,乃至法界; 遍尋時見,第一施波羅蜜。" - 廣說。但此以相等正等菩提愿為相,"希望我證無上正等菩提,成就一切有情利樂"等愿為味,為菩提資具因現起,大悲為足,或資助圓滿為足。 但應知彼志願四緣,四因,及四力。此中何四緣為大志愿?此大士見如來以大佛威力作希有奇特神變,彼依彼緣彼心於大菩提住立"此法界大威力,由彼善通達故世尊如是希有奇特法不可思議威力",彼依見大威力作彼緣勝解菩提立心於彼,此第一緣為大志愿。 非唯見如來如說大威力,但聞"如是如是世尊",彼依彼作彼緣勝解菩提立心於彼,此第二緣為大志愿。 非唯見如來如說大威力,亦不從他聞,但聞如來說法"諸比丘!如來具足十力"等;

2.21) buddhānubhāvapaṭisaṃyuttaṃ dhammaṃ suṇāti, so taṃ nissāya…pe… ayaṃ tatiyo paccayo mahābhinīhārāya.

Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, nāpi taṃ parato suṇāti, nāpi tathāgatassa dhammaṃ suṇāti, apica kho uḷārajjhāsayo kalyāṇādhimuttiko 『『ahametaṃ buddhavaṃsaṃ buddhatantiṃ buddhapaveṇiṃ buddadhammataṃ paripālessāmī』』ti yāvadeva dhammaññeva sakkaronto garuṃ karonto mānento pūjento dhammaṃ apacayamāno taṃ nissāya…pe… ṭhapeti, ayaṃ catuttho paccayo mahābhinīhārāyāti.

Katame cattāro hetū mahābhinīhārāya? Idha mahāpuriso pakatiyā upanissayasampanno hoti purimakesu buddhesu katādhikāro, ayaṃ paṭhamo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso pakatiyāpi karuṇājjhāsayo hoti karuṇādhimutto sattānaṃ dukkhaṃ apanetukāmo, apica attano kāyañca jīvitañca pariccaji, ayaṃ dutiyo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso sakalatopi vaṭṭadukkhato sattahitāya dukkaracariyato sucirampi kālaṃ ghaṭento vāyamanto anibbinno hoti anutrāsī, yāva icchitatthanipphatti, ayaṃ tatiyo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso kalyāṇamittasannissito hoti, yo ahitato naṃ nivāreti, hite patiṭṭhāpeti, ayaṃ catuttho hetu mahābhinīhārāya.

Tatrāyaṃ mahāpurisassa upanissayasampadā – ekantenevassa yathā ajjhāsayo sambodhininno hoti sambodhipoṇo sambodhipabbhāro, tathā sattānaṃ hitacariyāya, yato anena purimabuddhānaṃ santike sambodhiyā paṇidhānaṃ kataṃ hoti manasā, vācāya ca 『『ahampi ediso sammāsambuddho hutvā sammadeva sattānaṃ hitasukhaṃ nipphādeyya』』nti. Evaṃ sampannūpanissayassa panassa imāni upanissayasampattiyā liṅgāni sambhavanti, yehi samannāgatassa sāvakabodhisattehi, paccekabodhisattehi ca mahāviseso mahantaṃ nānākaraṇaṃ paññāyati indriyato, paṭipattito, kosallato ca. Idha hi upanissayasampanno mahāpuriso yathā visadindriyo hoti visadañāṇo, na tathā itare. Parahitāya paṭipanno hoti, no attahitāya. Tathā hi so yathā bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ paṭipajji, na tathā itare, tattha ca kosallaṃ āvahati ṭhānuppattikapaṭibhānena, ṭhānāṭhānakusalatāya ca.

Tathā mahāpuriso pakatiyā dānajjhāsayo hoti dānābhirato, sati deyyadhamme detiyeva, na dānato saṅkocaṃ āpajjati, satataṃ samitaṃ saṃvibhāgasīlo hoti, pamuditova deti ādarajāto, na udāsīnacitto, mahantampi dānaṃ datvā neva dānena santuṭṭho hoti, pageva appaṃ. Paresañca ussāhaṃ janento dāne vaṇṇaṃ bhāsati, dānapaṭisaṃyuttaṃ dhammakathaṃ karoti, aññe ca paresaṃ dente disvā attamano hoti, bhayaṭṭhānesu ca paresaṃ abhayaṃ detīti evamādīni dānajjhāsayassa mahāpurisassa dānapāramiyā liṅgāni.

我來為您直譯這段巴利文： 2.21.聞佛威力相應法,彼依彼...乃至...此第三緣為大志愿。 非唯見如來如說大威力,亦不從他聞,亦不聞如來法,但廣大意樂善勝解"我當護持此佛種佛軌佛傳佛法性"唯法尊重恭敬尊重供養法敬重依彼...乃至...立,此第四緣為大志愿。 何四因為大志愿?此大士本性具資助圓滿於前諸佛作善根,此第一因為大志愿。複次大士本性悲意樂悲勝解欲除有情苦,亦舍自身及命,此第二因為大志愿。複次大士為有情利從一切輪迴苦難行雖長時努力勤求不倦不怖,乃至所欲義成就,此第三因為大志愿。複次大士親善友,彼遮止無利,令住利,此第四因為大志愿。 此中此大士資助圓滿 - 一向如其意樂趣向菩提傾向菩提向菩提,如是于諸有情利行,由此彼於前諸佛前作菩提愿以意以語"我亦成如是正等覺如理成就有情利樂"。但如是具資助圓滿彼此等資助圓滿相生起,具彼由根由行由善巧與聲聞菩薩、辟支菩薩大差別大不同顯現。此中具資助圓滿大士如利根利智,非如其他。為利他行,非為利己。如是彼如為多眾利為多眾樂為世間悲愍為義為利為樂人天行,非如其他,于彼引生善巧以處生辨才,以知處非處善巧。 如是大士本性施意樂樂施,有應施物必施,不從施退縮,常恒時舍分性,歡喜施生敬,非舍心,施大施亦不以施滿足,何況少。令他生勵于施說施功德,作施相應法語,見他施他亦歡喜,于怖畏處施他無畏,如是等施意樂大士施波羅蜜諸相。

Tathā pāṇātipātādīhi pāpadhammehi hirīyati ottappati, sattānaṃ aviheṭhanajātiko hoti, sorato sukhasīlo asaṭho amāyāvī ujujātiko subbaco sovacassakaraṇīyehi dhammehi samannāgato mudujātiko athaddho anatimānī, parasantakaṃ nādiyati antamaso tiṇasalākamupādāya, attano hatthe nikkhittaṃ iṇaṃ vā gahetvā paraṃ na visaṃvādeti, parasmiṃ vā attano santake byāmūḷhe, vissarite vā taṃ saññāpetvā paṭipādeti yathā taṃ na parahatthagataṃ hoti, aloluppo hoti, parapariggahitesu pāpakaṃ cittampi na uppādeti, itthibyasanādīni dūrato parivajjeti, saccavādī saccasandho bhinnānaṃ sandhātā sahitānaṃ anuppadātā piyavādī mihitapubbaṅgamo pubbabhāsī atthavādī dhammavādī anabhijjhālu abyāpannacitto aviparītadassano kammassakatāñāṇena, saccānulomikañāṇena ca, kataññū katavedī vuḍḍhāpacāyī suvisuddhājīvo dhammakāmo, paresampi dhamme samādapetā sabbena sabbaṃ akiccato satte nivāretā kiccesu patiṭṭhapetā attanā ca tattha kicce yogaṃ āpajjitā, katvā vā pana sayaṃ akattabbaṃ sīghaññeva tato paṭivirato hotīti evamādīni sīlajjhāsayassa mahāpurisassa sīlapāramiyā liṅgāni.

Tathā mandakileso hoti mandanīvaraṇo pavivekajjhāsayo avikkhepabahulo, na tassa pāpakā vitakkā cittamanvāssavanti, vivekagatassa cassa appakasireneva cittaṃ samādhiyati, amittapakkhepi tuvaṭaṃ mettacittatā santiṭṭhati, pageva itarasmiṃ, satimā ca hoti cirakatampi cirabhāsitampi susaritā anussaritā, medhāvī ca hoti dhammojapaññāya samannāgato, nipako ca hoti tāsu tāsu itikattabbatāsu, āraddhavīriyo ca hoti sattānaṃ hitakiriyāsu, khantibalasamannāgato ca hoti sabbasaho, acalādhiṭṭhāno ca hoti daḷhasamādāno, ajjhupekkhako ca hoti upekkhāṭhānīyesu dhammesūti evamādīni mahāpurisassa nekkhammajjhāsayādīnaṃ vasena nekkhammapāramiyādīnaṃ liṅgāni veditabbāni.

Evametehi bodhisambhāraliṅgehi samannāgatassa mahāpurisassa yaṃ vuttaṃ 『『mahābhinīhārāya kalyāṇamittasannissayo hetū』』ti, tatridaṃ saṅkhepato kalyāṇamittalakkhaṇaṃ – idha kalyāṇamitto saddhāsampanno hoti sīlasampanno sutasampanno cāgavīriyasatisamādhipaññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ kammaṃ, kammaphalañca, tena sammāsambodhiyā hetubhūtaṃ sattesu hitesitaṃ na pariccajati. Sīlasampattiyā sattānaṃ piyo hoti manāpo garu bhāvanīyo codako pāpagarahiko vattā vacanakkhamo. Sutasampattiyā sattānaṃ hitasukhāvahaṃ gambhīraṃ dhammakathaṃ kattā hoti. Cāgasampattiyā appiccho hoti samāhito santuṭṭho pavivitto asaṃsaṭṭho. Vīriyasampattiyā āraddhavīriyo hoti sattānaṃ hitapaṭipattiyā. Satisampattiyā upaṭṭhitassatī hoti anavajjesu dhammesu. Samādhisampattiyā avikkhitto hoti samāhitacitto. Paññāsampattiyā aviparītaṃ pajānāti. So satiyā kusalānaṃ dhammānaṃ gatiyo samanvesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā samādhinā tattha ekaggacitto hutvā vīriyena ahitā satte nisedhetvā hite niyojeti. Tenāha –

『『Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako』』ti. (a. ni.

我來為您直譯這段巴利文： 如是對殺生等惡法慚愧畏懼,具不害有情性,溫和具樂戒無誑無諂正直性易教具足應教誡法柔和性不強不過慢,不取他物乃至草莖,自手所寄放債取不違揹他,或他于自物迷失或忘使知令還如彼不入他手,不貪著,於他所攝不生噁心,遠離女難等,實語實語者合破者與和者可愛語先笑先語有益語法語無貪無恚無顛倒見由業自性智、隨順諦智,知恩報恩敬老清凈活命樂法,令他住法一切遮止不作作令住作及自入彼作瑜伽,或自作不應作速從彼離,如是等戒意樂大士戒波羅蜜諸相。 如是少煩惱少蓋離欲意樂多不散亂,彼不隨惡尋心,離欲已彼不難心得定,于敵處亦速住慈心,何況他處,具念久作久說善憶善憶念,具慧具法光慧,智于彼彼應作事,發勤于有情利作,具忍力一切耐,不動決定堅固受持,舍于舍處諸法,如是等大士依出離意樂等出離波羅蜜等諸相應知。 如是具此等菩提資具相大士說"為大志愿親善友為因",此中略說善友相 - 此善友具足信具足戒具足聞具足舍精進念定慧。此中以信圓滿信如來菩提業及業果,由彼不捨為正等覺因有情慾利。以戒圓滿為有情愛樂恭敬可尊責惡呵罪語言忍。以聞圓滿為有情作引利樂甚深法語。以舍圓滿少欲等持知足遠離不雜合。以精進圓滿發勤于有情利行。以念圓滿住念于無過法。以定圓滿不散亂等持心。以慧圓滿了知無倒。彼以念尋求諸善法趣以慧如實知有情利不利以定於彼一境心以精進遮止有情不利令住利。故說： "愛重可尊敬,語及忍語言; 作甚深語言,不令住非處。"

7.37; netti. 113);

Evaṃ guṇasamannāgataṃva kalyāṇamittaṃ upanissāya mahāpuriso attano upanissayasampattiṃ sammadeva pariyodapeti. Suvisuddhāsayapayogova hutvā catūhi balehi samannāgato nacireneva aṭṭhaṅge samodhānetvā mahābhinīhāraṃ karonto bodhisattabhāve patiṭṭhahati anivattidhammo niyato sambodhiparāyaṇo.

Tassimāni cattāri balāni ajjhattikabalaṃ yā sammāsambodhiyaṃ attasannissayā dhammagāravena abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso attādhipatilajjāsannissayo, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Bāhirabalaṃ yā sammāsambodhiyaṃ parasannissayā abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso lokādhipatiottappanasannissayo, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Upanissayabalaṃ yā sammāsambodhiyaṃ upanissayasampattiyā abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso tikkhindriyo, visadadhātuko, satisannissayo, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Payogabalaṃ yā sammāsambodhiyā tajjā payogasampadā sakkaccakāritā sātaccakāritā, yāya mahāpuriso visuddhapayogo, nirantarakārī, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Evamayaṃ catūhi paccayehi, catūhi hetūhi, catūhi ca balehi sampannasamudāgamo aṭṭhaṅgasamodhānasampādito abhinīhāro pāramīnaṃ paccayo hoti mūlakāraṇabhāvato.

Yassa ca pavattiyā mahāpurise cattāro acchariyā abbhutā dhammā patiṭṭhahanti, sabbaṃ sattanikāyaṃ attano orasaputtaṃ viya piyacittena pariggaṇhāti, na cassa cittaṃ puna saṃkilesavasena saṃkilissati, sattānaṃ hitasukhāvaho cassa ajjhāsayo, payogo ca hoti, attano ca buddhakārakadhammā uparūpari vaḍḍhanti, paripaccanti ca, yato mahāpuriso uḷāratarena puññābhisandena kusalābhisandena pavaḍḍhiyā [pavattiyā (cariyā. aṭṭha. pakiṇṇakakathā)] paccayena sukhassāhārena samannāgato sattānaṃ dakkhiṇeyyo uttamaṃ gāravaṭṭhānaṃ, asadisaṃ puññakkhettañca hoti. Evamanekaguṇo anekānisaṃso mahābhinīhāro pāramīnaṃ paccayoti veditabbo.

Yathā ca mahābhinīhāro, evaṃ mahākaruṇā, upāyakosallañca. Tattha upāyakosallaṃ nāma dānādīnaṃ bodhisambhārabhāvassa nimittabhūtā paññā, yāhi mahākaruṇūpāyakosallatāhi mahāpurisānaṃ attasukhanirapekkhatā, nirantaraṃ parasukhakaraṇapasutatā, sudukkarehi mahābodhisattacaritehi visādābhāvo, pasādasaṃvuddhidassanasavanānussaraṇāvatthāsupi sattānaṃ hitasukhapaṭilābhahetubhāvo ca sampajjati. Tathā hi tassa paññāya buddhabhāvasiddhi, karuṇāya buddhakammasiddhi. Paññāya sayaṃ tarati, karuṇāya pare tāreti. Paññāya paradukkhaṃ parijānāti, karuṇāya paradukkhapaṭikāraṃ ārabhati. Paññāya dukkhaṃ nibbindati, karuṇāya dukkhaṃ sampaṭicchati. Paññāya nibbānābhimukho hoti, karuṇāya taṃ na pāpuṇāti. Tathā karuṇāya saṃsārābhimukho hoti, paññāya tatra nābhiramati. Paññāya sabbattha virajjati, karuṇānugatattā na ca na sabbesamanuggahāya pavatto, karuṇāya sabbepi anukampati, paññānugatattā na ca na sabbattha virattacitto. Paññāya ahaṃkāramamaṃkārābhāvo, karuṇāya ālasiyadīnatābhāvo.

我來為您直譯這段巴利文： 7.37(同《導論》113) 如是依具此等功德善友,大士善凈自資助圓滿。成善凈意樂加行具足四力不久和合八支作大志愿住菩薩性成不退法決定趣向正等覺。 此為彼四力:內力為于正等覺依自以法敬重愛樂一向趣意樂性,此大士以自增上慚依止,具志願圓滿充滿波羅蜜證正等覺。外力為于正等覺依他愛樂一向趣意樂性,此大士以世間增上愧依止,具志願圓滿充滿波羅蜜證正等覺。資助力為于正等覺依資助圓滿愛樂一向趣意樂性,此大士利根清凈界以念依止,具志願圓滿充滿波羅蜜證正等覺。加行力為于正等覺適當加行圓滿恭敬作常作,此大士清凈加行恒常作,具志願圓滿充滿波羅蜜證正等覺。如是此四緣、四因、四力具足和合八支成就志願為波羅蜜緣由根本因性。 由彼轉起于大士四希有未曾有法住立,以愛心攝一切有情眾如己親子,彼心不再由染污力染污,有情利樂為彼意樂及加行,自作佛法上上增長成熟,由此大士具足殊勝福流善流增長緣樂食為有情應施無上恭敬處無等福田。如是應知多功德多功德大志愿為波羅蜜緣。 如大志愿,如是大悲方便善巧。此中名方便善巧為施等菩提資具性相為慧,由此等大悲方便善巧性大士不顧己樂,恒時趣向作他樂,于極難菩薩行無懈怠,于見聞憶念處亦為有情利樂得因。如是以彼慧成就佛性,以悲成就佛業。以慧自度,以悲度他。以慧了知他苦,以悲開始除他苦。以慧厭苦,以悲受苦。以慧向涅槃,以悲不證彼。如是以悲向輪迴,以慧不樂彼。以慧於一切離染,由隨悲故不是不為一切攝受轉起,以悲愍一切,由隨慧故不是不於一切離染心。以慧無我執我所執,以悲無懈怠落魄。

Tathā paññākaruṇāhi yathākkamaṃ attanāthaparanāthatā, dhīravīrabhāvo, anattantapāparantapatā, attahitaparahitanipphatti, nibbhayābhīsanakabhāvo, dhammādhipatilokādhipatitā, kataññupubbakāribhāvo, mohataṇhāvigamo, vijjācaraṇasiddhi, balavesārajjanipphattīti sabbassāpi pāramitāphalassa visesena upāyabhāvato paññā karuṇā pāramīnaṃ paccayo. Idaṃ pana dvayaṃ pāramīnaṃ viya paṇidhānassāpi paccayo.

Tathā ussāhaummaṅgaavatthānahitacariyā ca pāramīnaṃ paccayoti veditabbo. Yā ca buddhabhāvassa uppattiṭṭhānatāya 『『buddhabhūmiyo』』ti vuccanti. Tattha ussāho nāma bodhisambhārānaṃ abbhussāhanavīriyaṃ. Ummaṅgo nāma bodhisambhāresu upāyakosallabhūtā paññā. Avatthānaṃ nāma adhiṭṭhānaṃ, acalādhiṭṭhānatā. Hitacariyā nāma mettābhāvanā, karuṇābhāvanā ca. Yathāha –

『『Kati pana bhante, buddhabhūmiyoti? Catasso kho sāriputta, buddhabhūmiyo. Katamā catasso? Ussāho ca hoti vīriyaṃ, ummaṅgo ca hoti paññābhāvanā, avatthānañca hoti adhiṭṭhānaṃ, hitacariyā ca hoti mettābhāvanā. Imā kho sāriputta, catasso buddhabhūmiyo』』ti (su. ni. aṭṭha. 1.34).

Tathā nekkhammapavivekaalobhādosāmohanissaraṇappabhedā ca cha ajjhāsayā. Vuttañhetaṃ –

『『Nekkhammajjhāsayā ca bodhisattā kāmesu, gharāvāse ca dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino. Alobha…pe… lobhe…pe… adosa…pe… dose…pe… amoha…pe… mohe…pe… nissaraṇa…pe… sabbabhavesu dosadassāvino』』ti (su. ni. aṭṭha. 1.34; visuddhi.

我來為您直譯這段巴利文： 如是以慧悲如次為自依他依性,賢者勇者性,不自害不害他性,自利他利成就,無畏可畏性,法增上世間增上性,知恩先作者性,離癡愛,明行成就,力無畏成就,由為一切波羅蜜果殊勝方便性故慧悲為波羅蜜緣。但此二如為波羅蜜亦為愿緣。 如是應知精進、慧解、決定、利行亦為波羅蜜緣。由佛性生處性說"佛地"。此中名精進為對菩提資具策勵精進。名慧解為于菩提資具方便善巧慧。名決定為決定,不動決定性。名利行為修慈,修悲。如說： "但有幾佛地尊?"舍利弗!四佛地。何四?精進為勤,慧解為修慧,決定為決定,利行為修慈。舍利弗!此為四佛地。" 如是出離、遠離、無貪、無嗔、無癡、出離差別六意樂。因說此： "出離意樂諸菩薩于諸欲于在家見過,遠離意樂諸菩薩于聚集見過。無貪...乃至...于貪...乃至...無嗔...乃至...于嗔...乃至...無癡...乃至...于癡...乃至...出離...乃至...於一切有見過。";

1.49).

Tasmā ete ca cha ajjhāsayāpi pāramīnaṃ paccayāti veditabbā. Na hi lobhādīsu ādīnavadassanena, alobhādīnaṃ adhikabhāvena ca vinā dānādipāramiyo sambhavanti. Alobhādīnañhi adhikabhāvena pariccāgādininnacittatā, alobhajjhāsayāditā cāti, yathā cete, evaṃ dānajjhāsayatādayopi. Yathāha –

『『Kati pana bhante bodhāya carantānaṃ bodhisattānaṃ ajjhāsayāti? Dasa kho sāriputta, bodhāya carantānaṃ bodhisattānaṃ ajjhāsayā. Katame dasa? Dānajjhāsayā sāriputta, bodhisattā macchere dosadassāvino. Sīla…pe… asaṃvare…pe… nekkhamma…pe… kāmesu…pe… yathābhūtañāṇa…pe… vicikicchāya.…Pe… vīriya …pe… kosajje…pe… khanti…pe… akkhantiyaṃ…pe… sacca…pe… visaṃvādane…pe… adhiṭṭhāna…pe… anadhiṭṭhāne…pe… mettā…pe… byāpāde…pe… upekkhā…pe… sukhadukkhesu ādīnavadassāvino』』ti.

Etesu hi maccheraasaṃvarakāmavicikicchākosajjaakkhantivisaṃvādanaanadhiṭṭhāna- byāpādasukhadukkhasaṅkhātesu ādīnavadassanapubbaṅgamā dānādininnacittatāsaṅkhātā dānajjhāsayatādayo dānādipāramīnaṃ nibbattiyā paccayo. Tathā apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇampi dānādipāramīnaṃ paccayo hoti.

Tatrāyaṃ paccavekkhaṇāvidhi – khettavatthuhiraññasuvaṇṇagomahiṃ sadāsīdāsaputtadārādipariggahabyāsattacittānaṃ sattānaṃ khettādīnaṃ vatthukāmabhāvena bahupatthanīyabhāvato, rājacorādisādhāraṇabhāvato, vivādādhiṭṭhānato, sapattakaraṇato, nissārato, paṭilābhaparipālanesu paraviheṭhanahetubhāvato, vināsanimittañcasokādianekavihitabyasanāvahato tadāsattinidānañca maccheramalapariyuṭṭhitacittānaṃ apāyūpapattihetubhāvatoti evaṃ vividhavipulānatthāvahāni pariggahitavatthūni nāma, tesaṃ pariccāgoyeveko sotthibhāvoti pariccāge appamādo karaṇīyo.

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

我來為您直譯這段巴利文： 1.49. 故應知此六意樂亦為波羅蜜緣。因無見貪等過,無貪等增上性,施等波羅蜜不得生。由無貪等增上性趣舍等心性,無貪意樂等性故,如此等,如是施意樂等。如說： "但有幾意樂尊為菩提行諸菩薩?"舍利弗!十為菩提行諸菩薩意樂。何十?施意樂舍利弗諸菩薩于慳見過。戒...乃至...于不律儀...乃至...出離...乃至...于諸欲...乃至...如實智...乃至...于疑...乃至...精進...乃至...于懈怠...乃至...忍...乃至...于不忍...乃至...諦...乃至...于妄語...乃至...決定...乃至...于不決定...乃至...慈...乃至...于嗔恚...乃至...舍...乃至...于苦樂見過。" 因此慳、不律儀、欲、疑、懈怠、不忍、妄語、不決定、嗔恚、苦樂名為見過為先名為趣施等心性施意樂等為施等波羅蜜生緣。如是于不捨舍等依次觀察過功德亦為施等波羅蜜緣。 此為觀察法:于田地金銀牛馬及奴婢子妻等執著心諸有情,由田等為欲事性故多所求性,由王賊等共有性,由諍住處,由作怨,由無實,由得守護為害他因性,由壞相亦為憂等種種諸苦因,由彼著因亦為慳垢纏心生惡趣因性,如是種種廣大無義所執事物,唯彼舍為安穩性故於舍應不放逸。 又應觀察:"乞者乞由說己密故為我信者","由教舍應舍自物往他世故為我教授者","如火燃家由死火燃世間從彼運我物故為運伴友","由為彼運積聚處故","由於施名善業為友性,由為一切圓滿最上極難得佛地圓滿因性故為最上善友"。

Tathā 『『uḷāre kammani anenāhaṃ sambhāvito, tasmā sā sambhāvanā avitathā kātabbā』』ti ca 『『ekantabheditāya jīvitassa āyācitenāpi mayā dātabbaṃ, pageva yācitenā』』ti ca 『『uḷārajjhāsayehi gavesitvāpi dātabbo, [dātabbato (cariyā. aṭṭha. pakiṇṇakakathāvaṇṇanā)] sayamevāgato mama puññenā』』ti ca 『『yācakassa dānāpadesena mayhamevāyamanuggaho』』ti ca 『『ahaṃ viya ayaṃ sabbopi loko mayā anuggahetabbo』』ti ca 『『asati yācake kathaṃ mayhaṃ dānapāramī pūreyyā』』ti ca 『『yācakānamevatthāya mayā sabbopi pariggahetabbo』』ti ca 『『ayācitvāpi maṃ mama santakaṃ yācakā kadā sayameva gaṇheyyu』』nti ca 『『kathamahaṃ yācakānaṃ piyo cassaṃ manāpo』』ti ca 『『kathaṃ vā te mayhaṃ piyā cassu manāpā』』ti ca 『『kathaṃ vāhaṃ dadamāno datvāpi ca attamano assaṃ pamudito pītisomanassajāto』』ti ca 『『kathaṃ vā me yācakā bhaveyyuṃ, uḷāro ca dānajjhāsayo』』ti ca 『『kathaṃ vāhamayācito eva yācakānaṃ hadayamaññāya dadeyya』』nti 『『sati dhane, yācake ca apariccāgo mahatī mayhaṃ vañcanā』』ti ca 『『kathamahaṃ attano aṅgāni, jīvitañcāpi pariccajeyya』』nti ca cāganinnatā upaṭṭhapetabbā.

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

我來為您直譯這段巴利文： 如是:"由此于殊勝業我被尊重,故彼尊重應作不虛","由生命必壞故即被請求我亦應施,何況被乞","由殊勝意樂尋求亦應施,由我福自來","由施方便此為我攝益","如我如是一切世間我應攝益","無乞者云何我施波羅蜜圓滿","唯為乞者我應攝一切","不乞我時我物乞者何時自取","云何我為乞者愛樂意適","或云何彼為我愛樂意適","或云何我施時施已心滿足歡喜生喜悅","或云何我有乞者及殊勝施意樂","或云何我不被乞知乞者心而施","有財有乞者不捨為我大欺","云何我舍自支分及命"應令生起舍趣向性。 又"此名義隨無所期望施者如無所期望浪費者蛀蟲"應于義生無所期望心。但若乞者是愛人應生歡喜"愛者乞我"。若是舍人應生歡喜"此乞我者由此舍必成友"。因施者為乞者所愛。若怨敵乞者應特別生歡喜"敵者乞我,此乞我者由此舍怨者亦成愛友"。如是如於愛人于中人怨人亦應先慈起悲而施。

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

Sīlapāramiyaṃ pana evaṃ paccavekkhitabbaṃ – 『『idañhi sīlaṃ nāma gaṅgodakādīhi visodhetuṃ asakkuṇeyyassa dosamalassa vikkhālanajalaṃ, haricandanādīhi vinetuṃ asakkuṇeyyassa rāgādipariḷāhassa vinayanaṃ, muttāhāramakuṭakuṇḍalādīhi pacurajanālaṅkārehi asādhāraṇo sādhūnamalaṅkāraviseso, sabbadisāvāyanako atikittimo [sabbadisāvāyanato akittimo (cariyā. aṭṭha. pakiṇṇakakathāvaṇṇanā; dī. ni. ṭī. 1.7)] sabbakālānurūpo ca surabhigandho, khattiyamahāsālādīhi, devatāhi ca vandanīyādibhāvāvahanato paramo vasīkaraṇamanto, cātumahārājikādidevalokārohaṇasopānapanti, jhānābhiññānaṃ adhigamūpāyo, nibbānamahānagarassa sampāpakamaggo, sāvakabodhipaccekabodhisammāsambodhīnaṃ patiṭṭhānabhūmi, yaṃ yaṃ vā panicchitaṃ patthitaṃ, tassa tassa samijjhanūpāyabhāvato cintāmaṇikapparukkhādike ca atiseti. Vuttañhetaṃ bhagavatā 『『ijjhati bhikkhave, sīlavato cetopaṇidhi visuddhattā』』ti (dī. ni. 3.337; saṃ. ni. 4.352; a. ni. 8.35). Aparampi vuttaṃ 『『ākaṅkheyya ce bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī』』tiādi (ma. ni. 1.65). Tathā 『『avippaṭisāratthāni kho ānanda kusalāni sīlānī』』ti, (a. ni. 10.1; 11.1) 『『pañcime gahapatayo, ānisaṃsā sīlavato sīlasampadāyā』』tiādisuttānañca (dī. ni. 2.150; a. ni. 5.213; udā. 76; mahāva. 385) vasena sīlaguṇā paccavekkhitabbā. Tathā aggikkhandhopamasuttādīnaṃ (a. ni.

我來為您直譯這段巴利文： 若彼由長時熏習故於應施物境生貪法,彼立菩薩誓者應如是思維:"善士!汝為正等覺作志願時已為一切有情利益舍此身,及舍所成福,於此于外物生執著如象洗浴,故汝不應生任何執著。譬如大藥樹住立取根者取根,取皮者取皮莖枝葉花果,彼樹不生'彼取我物'尋思,如是我為一切世間利勵起于極苦不知恩常不凈身為他利用時不應生絲毫邪尋。或此內外大種定壞散毀滅法有何差別?但此是全然癡現'此是我的,此是我,此是我我'執著,故於外大種如是于內手足眼等肉等應成無顧戀心'欲彼彼者取'。"如是思維彼為正等覺勤修于身命無顧戀不難身語意業極清凈,彼清凈身語意業清凈活命住正行具得失方便善巧更以諸多舍應施物,以無畏施正法施能攝一切有情,此為于施波羅蜜思維法。 于戒波羅蜜應如是思維:"此名戒為不能以恒河水等凈除惡垢洗凈水,不能以旃檀等除貪等熱惱除滅,不共善人以眾多珍珠瓔珞冠環等眾人莊嚴殊勝莊嚴,一切方吹不造作一切時適宜香,由為剎帝利長者等天等所禮敬等故為最上調伏咒,為四大王天等天界登升梯級,為定通證得方便,為涅槃大城達到道,為聲聞覺獨覺正等覺住立地,或隨所欲所愿為彼彼成就方便故勝如意寶如意樹等。因世尊說此:"諸比丘!具戒者心願成就由清凈故。"復說:"諸比丘!若欲我為同梵行者愛適重可尊敬者,應于諸戒作圓滿"等。如是"阿難!諸善戒為無悔目的","居士!此五為具戒戒圓滿功德"等依經應觀察戒功德。如是依火聚喻經等;

7.72) vasena sīlavirahe ādīnavā.

Apica pītisomanassanimittato, attānuvādaparānuvādadaṇḍaduggatibhayābhāvato, viññūhi pāsaṃsabhāvato, avippaṭisārahetuto, paramasotthiṭṭhānato, kulasāpateyyādhipateyyajīvitarūpaṭṭhānabandhumittasampattīnaṃ atisayanato ca sīlaṃ paccavekkhitabbaṃ. Sīlavato hi attano sīlasampadāhetu mahantaṃ pītisomanassaṃ uppajjati 『『kataṃ vata mayā kusalaṃ, kataṃ kalyāṇaṃ, kataṃ bhīruttāṇa』』nti.

Tathā sīlavato attā na upavadati, na ca pare viññū, daṇḍaduggatibhayānañca sambhavoyeva natthi, 『『sīlavā purisapuggalo kalyāṇadhammo』』ti viññūnaṃ pāsaṃso ca hoti. Tathā sīlavato yvāyaṃ 『『kataṃ vata mayā pāpaṃ, kataṃ luddaṃ, kataṃ kibbisa』』nti dussīlassa vippaṭisāro uppajjati, so na hoti. Sīlañca nāmetaṃ appamādādhiṭṭhānato, bhogabyasanādiparihāramukhena mahato atthassa sādhanato, maṅgalabhāvato, paramaṃ sotthiṭṭhānaṃ. Nihīnajaccopi sīlavā khattiyamahāsālādīnaṃ pūjanīyo hotīti kulasampattiṃ atiseti sīlasampadā, 『『taṃ kiṃ maññasi mahārāja, idha te assa dāso kammakaro』』tiādi (dī. ni. 1.183) vakkhamānasāmaññasuttavacanañcettha sādhakaṃ, corādīhi asādhāraṇato, paralokānugamanato, mahapphalabhāvato, samathādiguṇādhiṭṭhānato ca bāhiradhanaṃ sāpateyyaṃ atiseti sīlaṃ. Paramassa cittissariyassa adhiṭṭhānabhāvato khattiyādīnamissariyaṃ atiseti sīlaṃ. Sīlanimittañhi taṃtaṃsattanikāyesu sattānamissariyaṃ, vassasatādidīghappamāṇato ca jīvitato ekāhampi sīlavato jīvitassa visiṭṭhatāvacanato, satipi jīvite sikkhānikkhipanassa maraṇatāvacanato ca sīlaṃ jīvitato visiṭṭhataraṃ. Verīnampi manuññabhāvāvahanato, jarārogavipattīhi anabhibhavanīyato ca rūpasampattiṃ atiseti sīlaṃ. Pāsādahammiyādiṭṭhānappabhede rājayuvarājasenāpatiādiṭhānavisese ca sukhavisesādhiṭṭhānabhāvato atiseti sīlaṃ. Sabhāvasiniddhe santikāvacarepi bandhujane, mittajane ca ekantahitasampādanato, paralokānugamanato ca atiseti sīlaṃ. 『『Na taṃ mātā pitā kayirā』』tiādi (dha. pa. 43) vacanañcettha sādhakaṃ. Tathā hatthiassarathapattibalakāyehi, mantāgadasotthānapayogehi ca durārakkhānamanāthānaṃ attādhīnato, anaparādhīnato, mahāvisayato ca ārakkhabhāvena sīlameva visiṭṭhataraṃ. Tenevāha 『『dhammo have rakkhati dhammacāri』』ntiādi (theragā. 303; jā. 1.10.102). Evamanekaguṇasamannāgataṃ sīlanti paccavekkhantassa aparipuṇṇā ceva sīlasampadā pāripūriṃ gacchati, aparisuddhā ca pārisuddhiṃ.

Sace panassa dīgharattaṃ paricayena sīlapaṭipakkhadhammā dosādayo antarantarā uppajjeyyuṃ, tena bodhisattapaṭiññena evaṃ paṭisañcikkhitabbaṃ 『『nanu tayā bodhāya paṇidhānaṃ kataṃ, sīlavekallena ca na sakkā na ca sukarā lokiyāpi sampattiyo pāpuṇituṃ, pageva lokuttarā』』ti. Sabbasampattīnamaggabhūtāya sammāsambodhiyā adhiṭṭhānabhūtena sīlena paramukkaṃsagatena bhavitabbaṃ, tasmā 『『kikīva aṇḍa』』ntiādinā (dī. ni. aṭṭha. 1.7; visuddhi.

我來為您直譯這段巴利文： 7.72.依戒缺失過患。 又依喜悅相,無自責他責罰惡趣怖畏,為智者所贊,無悔因,最安穩處,超勝族財自在命位形親友圓滿等應觀察戒。因具戒者因自戒圓滿生大喜悅"我已作善,已作福,已作怖畏護。" 如是具戒者自不呵責,智者亦不呵責,罰惡趣怖畏亦無有生,"具戒人是善法者"為智者所贊。如是具戒者"我已作惡,已作暴,已作罪"此無戒者悔恨不生。此名戒由住不放逸,由免除財難等門成就大義,由吉祥性,為最安穩處。下賤種姓具戒者為剎帝利長者等所敬故戒圓滿超勝族圓滿,"大王!汝意云何?此有奴僕作役者"等當說沙門經句為此成證,由非賊等共有,隨往後世,有大果,為止等功德住處故戒超勝外財寶。由為最勝心自在住處故戒超勝剎帝利等自在。因由戒緣彼彼有情眾中有情自在,由壽量百歲等長時量說具戒者一日命亦殊勝,雖有命由舍學說為死故戒較命更殊勝。由令怨者亦生愛樂,不為老病衰所勝故戒超勝容貌圓滿。由為宮殿樓閣等處分別王太子將軍等位分別殊勝樂住處故戒超勝。于自性親近住附近親戚者友人由成就絕對利益,隨往後世故戒超勝。"母父不能作此"等句為此成證。如是以象馬車步兵軍隊,咒藥安穩加行難守護無依者由自依,不依他,大境界故戒為最殊勝護衛。故說"法護行法者"等。如是思維具足如是眾多功德之戒者未圓滿戒圓滿得圓滿,未清凈得清凈。 若彼由長時習故戒對治法嗔等於中間生起,彼立菩薩誓者應如是思維:"汝已為覺作愿,戒缺失不能不易得世間圓滿,何況出世間。"應以一切圓滿道正等覺住處戒達最勝,故"如雞[護]卵"等;

1.19) vuttanayena sammadeva sīlaṃ rakkhantena suṭṭhu tayā pesalena bhavitabbaṃ.

Apica tayā dhammadesanāya yānattaye sattānamavatāraṇaparipācanāni kātabbāni, sīlavekallassa ca vacanaṃ na paccetabbaṃ hoti, asappāyāhāravicārassa viya vejjassa tikicchanaṃ, tasmā 『『kathāhaṃ saddheyyo hutvā sattānamavatāraṇaparipācanāni kareyya』』nti sabhāvaparisuddhasīlena bhavitabbaṃ. Kiñca jhānādiguṇavisesayogena me sattānamupakārakaraṇasamatthatā, paññāpāramīādiparipūraṇañca jhānādayo guṇā ca sīlapārisuddhiṃ vinā na sambhavantīti sammadeva sīlaṃ sodhetabbaṃ.

Tathā 『『sambādho gharāvāso rajopatho』』tiādinā (dī. ni. 1.111; ma. ni. 1.291, 371; 2.10; 3.13, 218; saṃ. ni. 2.154; 5.1002; a. ni. 10.99; netti. 94) gharāvāse, 『『aṭṭhikaṅkalūpamā kāmā』』tiādinā (ma. ni. 1.234; 2.42; pāci. 417; cūḷani. 147) 『『mātāpi puttena vivadatī』』tiādinā (ma. ni. 1.168) ca kāmesu, 『『seyyathāpi puriso iṇaṃ ādāya kammante payojeyyā』』tiādinā (ma. ni. 1.426) kāmacchandādīsu ādīnavadassanapubbaṅgamā, vuttavipariyāyena 『『abbhokāso pabbajjā』』tiādinā (dī. ni. 1.191, 398; ma. ni. 1.291, 371; 2.10; 3.13, 218; saṃ. ni. 1.291; saṃ. ni. 5.1002; a. ni. 10.99; netti. 98) pabbajjādīsu ānisaṃsāpaṭisaṅkhāvasena nekkhammapāramiyaṃ paccavekkhaṇā kātabbā. Ayamettha saṅkhepo, vitthāro pana dukkhakkhandhaāsivisopamasuttādi (ma. ni. 1.163, 175; saṃ. ni. 4.238) vasena veditabbo.

Tathā 『『paññāya vinā dānādayo dhammā na visujjhanti, yathāsakaṃ byāpārasamatthā ca na hontī』』ti paññāya guṇā manasi kātabbā. Yatheva hi jīvitena vinā sarīrayantaṃ na sobhati, na ca attano kiriyāsu paṭipattisamatthaṃ hoti. Yathā ca cakkhādīni indriyāni viññāṇena vinā yathāsakaṃ visayesu kiccaṃ kātuṃ nappahonti, evaṃ saddhādīni indriyāni paññāya vinā sakakiccapaṭipattiyamasamatthānīti pariccāgādipaṭipattiyaṃ paññā padhānakāraṇaṃ. Ummīlitapaññācakkhukā hi mahāsattā bodhisattā attano aṅgapaccaṅgānipi datvā anattukkaṃsakā, aparavambhakā ca honti, bhesajjarukkhā viya vikapparahitā kālattayepi somanassajātā. Paññāvasena hi upāyakosallayogato pariccāgo parahitapavattiyā dānapāramibhāvaṃ upeti. Attatthañhi dānaṃ muddhasadisaṃ [vuddhisadisaṃ (dī. ni. ṭī.

我來為您直譯這段巴利文： 1.19.所說法如正持戒者汝應成為善巧者。 又汝應以法說令諸有情入三乘成熟,戒缺失言不可信,如不適食思維醫者治療,故"我云何成可信令諸有情入[乘]成熟"應成自性清凈戒。又以定等功德殊勝相應我能作有情利益,慧波羅蜜等圓滿及定等功德無戒清凈不生故應正凈戒。 如是"在家迫窄塵道"等依在家,"諸欲如骨聚"等"母亦與子爭"等依諸欲,"譬如士夫取債從事"等依欲貪等見過患為先,如說相反"出家空曠"等依出家等思維功德觀察出離波羅蜜。此中此為略說,廣說應依苦蘊蛇喻經等了知。 如是"無慧施等法不凈,不能如自作用"應作意慧功德。如無命根身機不莊嚴,不能自作諸業。如眼等根無識不能于自境作用,如是信等根無慧于自作用不能故於舍等行慧為主因。已開慧眼諸大士菩薩雖施自支分亦不自讚,不輕他,如藥樹無分別於三時亦生悅。因由慧方便善巧相應舍轉起利他成施波羅蜜。因為自利施如增長;

1.7)] hoti.

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

Vīriyañca paññārahitaṃ yathicchitamatthaṃ na sādheti durārambhabhāvato. Anārambhoyeva hi durārambhato seyyo, paññāsahitena pana vīriyena na kiñci duradhigamaṃ upāyapaṭipattito. Tathā paññavā eva parāpakārādīnamadhivāsakajātiyo hoti, na duppañño. Paññāvirahitassa ca parehi upanītā apakārā khantiyā paṭipakkhameva anubrūhenti. Paññavato pana te khantisampattiyā anubrūhanavasena assā thirabhāvāya saṃvattanti. Paññavā eva tīṇipi saccāni tesaṃ kāraṇāni paṭipakkhe ca yathābhūtaṃ jānitvā paresaṃ avisaṃvādako hoti. Tathā paññābalena attānamupatthambhetvā dhitisampadāya sabbapāramīsu acalasamādānādhiṭṭhāno hoti. Paññavā eva ca piyamajjhattaverivibhāgamakatvā sabbattha hitūpasaṃhārakusalo hoti. Tathā paññāvasena lābhālābhādilokadhammasannipāte nibbikāratāya majjhatto hoti. Evaṃ sabbāsaṃ pāramīnaṃ paññāva pārisuddhihetūti paññāguṇā paccavekkhitabbā.

Apica paññāya vinā na dassanasampatti, antarena ca diṭṭhisampadaṃ na sīlasampadā, sīladiṭṭhisampadārahitassa ca na samādhisampadā, asamāhitena ca na sakkā attahitamattampi sādhetuṃ, pageva ukkaṃsagataṃ parahitanti. 『『Nanu tayā parahitāya paṭipannena sakkaccaṃ paññāpārisuddhiyā āyogo karaṇīyo』』ti bodhisattena attā ovaditabbo. Paññānubhāvena hi mahāsatto caturadhiṭṭhānādhiṭṭhito catūhi saṅgahavatthūhi lokaṃ anuggaṇhanto satte niyyānamagge avatāreti, indriyāni ca nesaṃ paripāceti. Tathā paññābalena khandhāyatanādīsu pavicayabahulo pavattinivattiyo yāthāvato parijānanto dānādayo guṇavisese nibbedhabhāgiyabhāvaṃ nayanto bodhisattasikkhāya paripūrakārī hotīti evamādinā anekākāravokāre paññāguṇe vavatthapetvā paññāpāramī anubrūhetabbā.

Tathā dissamānapārānipi lokiyāni kammāni nihīnavīriyena pāpuṇitumasakkuṇeyyāni, agaṇitakhedena pana āraddhavīriyena duradhigamaṃ nāma natthi. Nihīnavīriyo hi 『『saṃsāramahoghato sabbasatte santāressāmī』』ti ārabhitumeva na sakkuṇoti. Majjhimo pana ārabhitvāna antarāvosānamāpajjati. Ukkaṭṭhavīriyo pana attasukhanirapekkho ārabhitvā pāramadhigacchatīti vīriyasampatti paccavekkhitabbā.

我來為您直譯這段巴利文： 1.7.。 如是由無慧故不離貪等染故戒清凈亦不生,何況為一切智功德住處。唯具慧者能善見在家欲樂輪迴過患,出家定境涅槃功德,出家已生定境趣向涅槃,亦令他立於彼。 無慧精進不成所欲義由難發起性。因不發起勝於難發起,但具慧精進由行方便無難證。如是唯具慧者能忍他害等,非愚者。無慧者他所作諸害增長忍對治。具慧者彼等依忍圓滿增長令彼堅固。唯具慧者如實知三諦及彼等因對治不欺他。如是以慧力持自具足正勤于諸波羅蜜不動受持決定。唯具慧者不作愛中怨分別於一切善攝益。如是依慧于得失等世法會無變異成舍。如是慧為一切波羅蜜清凈因故應觀察慧功德。 又無慧無見圓滿,無見圓滿無戒圓滿,無戒見圓滿者無定圓滿,不得定者不能成就自利,何況增上利他。"汝為利他行者應恭敬作慧清凈加行"菩薩應如是誡自。因由慧威力大士住四住處以四攝事攝世間令有情入出離道,令彼等根成熟。如是依慧力于蘊處等多觀察如實知轉還令施等功德殊勝成通達分作菩薩學圓滿,如是確立種種行相慧功德應增長慧波羅蜜。 如是可見岸世間業以劣精進不能到達,但發勤精進不計疲無難證。因劣精進者不能發起"令一切有情度輪迴大暴流",中等者發起已中止,上精進者不顧自樂發起到達彼岸,應觀察精進圓滿。

Apica 『『yassa attano eva saṃsārapaṅkato samuddharaṇatthamārambho, tassāpi vīriyassa sithilabhāvena manorathānaṃ matthakappatti na sakkā sambhāvetuṃ, pageva sadevakassa lokassa samuddharaṇatthaṃ katābhinīhārenā』』ti ca 『『rāgādīnaṃ dosagaṇānaṃ mattamahānāgānamiva dunnivāraṇabhāvato, tannidānānañca kammasamādānānaṃ ukkhittāsikavadhakasadisabhāvato, tannimittānañca duggatīnaṃ sabbadā vivaṭamukhabhāvato, tattha niyojakānañca pāpamittānaṃ sadā sannihitabhāvato, tadovādakāritāya ca vasalassa puthujjanabhāvassa sati sambhave yuttaṃ sayameva saṃsāradukkhato nissaritu』』nti ca 『『micchāvitakkā vīriyānubhāvena dūrī bhavantī』』ti ca 『『yadi pana sambodhiṃ attādhīnena vīriyena sakkā samadhigantuṃ, kimettha dukkara』』nti ca evamādinā nayena vīriyaguṇā paccavekkhitabbā.

Tathā 『『khanti nāmāyaṃ niravasesaguṇapaṭipakkhassa kodhassa vidhamanato guṇasampādane sādhūnaṃ appaṭihatamāyudhaṃ, parābhibhavane samatthānamalaṅkāro, samaṇabrāhmaṇānaṃ balasampadā, kodhaggivinayanā udakadhārā, kalyāṇakittisaddassa sañjātideso, pāpapuggalānaṃ vacīvisavūpasamakaro mantāgado, saṃvare ṭhitānaṃ paramā dhīrapakati, gambhīrāsayatāya sāgaro, dosamahāsāgarassa velā, apāyadvārassa pidhānakavāṭaṃ devabrahmalokānaṃ ārohaṇasopānaṃ, sabbaguṇānamadhivāsabhūmi, uttamā kāyavacīmanovisuddhī』』ti manasi kātabbaṃ. Apica 『『ete sattā khantisampattiyā abhāvato idhaloke tapanti, paraloke ca tapanīyadhammānuyogato』』ti ca 『『yadipi parāpakāranimittaṃ dukkhaṃ uppajjati, tassa pana dukkhassa khettabhūto attabhāvo, bījabhūtañca kammaṃ mayāva abhisaṅkhata』』nti ca 『『tassa ca dukkhassa āṇaṇyakaraṇameta』』nti ca 『『apakārake asati kathaṃ mayhaṃ khantisampadā sambhavatī』』ti ca 『『yadipāyaṃ etarahi apakārako , ayaṃ nāma pubbe anena mayhaṃ upakāro kato』』ti ca 『『apakāro eva vā khantinimittatāya upakāro』』ti ca 『『sabbepime sattā mayhaṃ puttasadisā, puttakatāparādhesu ca ko kujjhissatī』』ti ca 『『yena kodhabhūtāvesena ayaṃ mayhaṃ aparajjhati, svāyaṃ kodhabhūtāveso mayā vinetabbo』』ti ca 『『yena apakārena idaṃ mayhaṃ dukkhaṃ uppannaṃ, tassa ahampi nimitta』』nti ca 『『yehi dhammehi apakāro kato, yattha ca kato, sabbepi te tasmiṃyeva khaṇe niruddhā, kassidāni kena kopo kātabbo』』ti ca 『『anattatāya sabbadhammānaṃ ko kassa aparajjhatī』』ti ca paccavekkhantena khantisampadā brūhetabbā.

我來為您直譯這段巴利文： 又"唯為自度輪迴泥發起者,以精進鬆弛不能設想意願成就頂點,何況為度含天世間作志願者"及"由貪等惡群如大醉象難制止性,由彼因業受持如舉劍殺者性,由彼緣惡趣常開口性,由彼令入惡友常近住性,由隨彼教作凡夫性若有生應自出輪迴苦"及"邪尋由精進威力遠離"及"若以自依精進能證等覺,此有何難"應以如是等法觀察精進功德。 如是"此名忍由滅盡無餘功德對治嗔故於成就功德為善者無礙武器,為能勝他者莊嚴,為沙門婆羅門力圓滿,為滅嗔火水流,為善名聲生處,為止惡人語毒咒藥,為住律儀者最上賢性,由深意樂性如海,為嗔大海界限,為閉惡趣門扇為登天梵世階梯,為一切功德住處,為最上身語意清凈"應作意。又"此等有情由無忍圓滿於此世熱惱,於他世從事熱惱法"及"若由他害緣生苦,但彼苦田即自身,種子即業由我造作"及"此為彼苦還債"及"無害者云何我忍圓滿生"及"若此今害者,彼過去為我作此利益"及"害即為忍緣故為利益"及"此一切有情如我子,于子過失誰當嗔"及"由嗔鬼入故此害我,彼嗔鬼入我應調伏"及"由彼害生此我苦,我亦為緣"及"以彼法作害,于彼處作,一切彼即彼剎那滅,今以誰于誰作嗔"及"由諸法無我誰于誰作過"如是觀察應增長忍圓滿。

Yadi panassa dīgharattaṃ paricayena parāpakāranimittako kodho cittaṃ pariyādāya tiṭṭheyya, tena iti paṭisañcikkhitabbaṃ 『『khanti nāmesā parāpakārassa paṭipakkhapaṭipattīnaṃ paccupakārakāraṇa』』nti ca 『『apakāro ca mayhaṃ dukkhuppādanena dukkhupanisāya saddhāya, sabbaloke anabhiratisaññāya ca paccayo』』ti ca 『『indriyapakatiresā, yadidaṃ iṭṭhāniṭṭhavisayasamāyogo, tattha aniṭṭhavisayasamāyogo mayhaṃ na siyāti taṃ kutettha labbhā』』ti ca 『『kodhavasiko satto kodhena ummatto vikkhittacitto, tattha kiṃ paccapakārenā』』ti ca 『『sabbepime sattā sammāsambuddhena orasaputtā viya paripālitā, tasmā na tattha mayā cittakopo kātabbo』』ti ca 『『aparādhake ca sati guṇe guṇavati mayā kopo na kātabbo』』ti ca 『『asati guṇe kassacipi guṇassābhāvato visesena karuṇāyitabbo』』ti ca 『『kopena mayhaṃ guṇayasā nihīyantī』』ti ca 『『kujjhanena mayhaṃ dubbaṇṇadukkhaseyyādayo sapattakantā āgacchantī』』ti ca 『『kodho ca nāmāyaṃ sabbadukkhāhitakārako sabbasukhahitavināsako balavā paccatthiko』』ti ca 『『sati ca khantiyā na koci paccatthiko』』ti ca 『『aparādhakena aparādhanimittaṃ yaṃ dukkhaṃ āyatiṃ laddhabbaṃ, sati ca khantiyā mayhaṃ tadabhāvo』』ti ca 『『cintentena, kujjhantena ca mayā paccatthikoyeva anuvattito』』ti ca 『『kodhe ca mayā khantiyā abhibhūte tassa dāsabhūto paccatthiko sammadeva abhibhūto』』ti ca 『『kodhanimittaṃ khantiguṇapariccāgo mayhaṃ na yutto』』ti ca 『『sati ca kodhe guṇavirodhapaccanīkadhamme kathaṃ me sīlādidhammā pāripūriṃ gaccheyyuṃ, asati ca tesu kathāhaṃ sattānaṃ upakārabahulo paṭiññānurūpaṃ uttamaṃ sampattiṃ pāpuṇissāmī』』ti ca 『『khantiyā ca sati bahiddhā vikkhepābhāvato samāhitassa sabbe saṅkhārā aniccato dukkhato sabbe dhammā anattato nibbānaṃ asaṅkhatāmatasantapaṇītatādibhāvato nijjhānaṃ khamanti, 『buddhadhammā ca acinteyyāparimeyyappabhavā』ti』』, tato ca 『『anulomikakhantiyaṃ ṭhito 『kevalā ime attattaniyabhāvarahitā dhammamattā yathāsakaṃ paccayehi uppajjanti vinassanti, na kutoci āgacchanti, na kuhiñci gacchanti, na ca katthaci patiṭṭhitā, na cettha koci kassaci byāpāro』ti ahaṃkāramamaṃkārānadhiṭṭhānatā nijjhānaṃ khamati, yena bodhisatto bodhiyā niyato anāvattidhammo hotī』』ti evamādinā khantipāramiyā paccavekkhaṇā veditabbā.

Tathā 『『saccena vinā sīlādīnamasambhavato, paṭiññānurūpapaṭipattiyā abhāvato, saccadhammātikkame ca sabbapāpadhammānaṃ samosaraṇabhāvato, asaccasandhassa appaccayikabhāvato, āyatiñca anādeyyavacanatāvahanato, sampannasaccassa sabbaguṇādhiṭṭhānabhāvato, saccādhiṭṭhānena sabbasambodhisambhārānaṃ pārisuddhipāripūrisamanvāyato, sabhāvadhammāvisaṃvādanena sabbabodhisambhārakiccakaraṇato , bodhisattapaṭipattiyā ca parinipphattito』』tiādinā saccapāramiyā sampattiyo paccavekkhitabbā.

Tathā 『『dānādīsu daḷhasamādānaṃ, tappaṭipakkhasannipāte ca nesaṃ acalādhiṭṭhānaṃ, tattha ca dhīravīrabhāvaṃ vinā na dānādisambhārā sambodhinimittā sambhavantī』』tiādinā adhiṭṭhānaguṇā paccavekkhitabbā.

我來為您直譯這段巴利文： 若彼由長時習故因他害所生嗔佔據心而住,彼應如是思維:"此名忍為他害對治行作報恩因"及"害以生我苦為苦近信因,為一切世間不樂想因"及"此為根本性是與可意不可意境和合,於此我無不可意境和合者於此從何得"及"嗔所制有情被嗔迷亂散亂心,於此何用報復"及"此一切有情如正等覺保護親子,故我不應于彼生心嗔"及"有過者有德于有德者我不應作嗔"及"無德由任何德無故應特別悲憫"及"我以嗔減損功德名"及"由嗔我得丑色惡臥等敵所喜"及"此名嗔為一切苦不利作者一切樂利壞者強力敵"及"有忍無任何敵"及"過者由過緣將得彼苦,有忍我無彼"及"思考嗔恚者我隨順敵"及"我以忍降伏嗔時彼為敵奴正降伏"及"因嗔舍忍功德於我不應"及"有嗔功德違逆法雲何我戒等法得圓滿,無彼等云何我多作有情利如誓達最上圓滿"及"有忍由無外散亂故得定者一切行無常苦一切法無我涅槃無為不死寂靜妙性悅意,'佛法不可思量無量生'"由此"住順忍'此唯無我我所法由自緣生滅,不從何來,不往何處,不住何處,於此無誰于誰作為'悅意無我執我所執住處,由此菩薩對覺決定不退法"應如是等知忍波羅蜜觀察。 如是"無諦戒等不生,無如誓行,越諦法一切惡法流入性,不實者不可信,引生后不受語性,具諦為一切功德住處,由諦決定一切等覺資糧清凈圓滿隨逐,由不違實法作一切等覺資糧事,菩薩行圓滿"等應觀察諦波羅蜜圓滿。 如是"于施等堅受持,于彼對治會彼等不動決定,于彼無賢勇性不生趣向等覺資糧"等應觀察決定功德。;

Tathā 『『attahitamatte avatiṭṭhantenāpi sattesu hitacittataṃ vinā na sakkā idhalokaparalokasampattiyo pāpuṇituṃ, pageva sabbasatte nibbānasampattiyaṃ patiṭṭhāpetukāmenā』』ti ca 『『pacchā sabbasattānaṃ lokuttarasampattimākaṅkhantena idāni lokiyasampattimākaṅkhā yuttarūpā』』ti ca 『『idāni āsayamattena paresaṃ hitasukhūpasaṃhāraṃ kātumasakkonto kadā payogena taṃ sādhayissāmī』』ti ca 『『idāni mayā hitasukhūpasaṃhārena saṃvaddhitā pacchā dhammasaṃvibhāgasahāyā mayhaṃ bhavissantī』』ti ca 『『etehi vinā na mayhaṃ bodhisambhārā sambhavanti, tasmā sabbabuddhaguṇavibhūtinipphattikāraṇattā mayhaṃ ete paramaṃ puññakkhettaṃ anuttaraṃ kusalāyatanaṃ uttamaṃ gāravaṭṭhāna』』nti ca 『『savisesaṃ sabbesupi sattesu hitajjhāsayatā paccupaṭṭhapetabbā, kiñca karuṇādhiṭṭhānatopi sabbasattesu mettā anubrūhetabbā. Vimariyādīkatena hi cetasā sattesu hitasukhūpasaṃhāraniratassa tesaṃ ahitadukkhāpanayanakāmatā balavatī uppajjati daḷhamūlā, karuṇā ca sabbesaṃ buddhakārakadhammānaṃ ādi caraṇaṃ patiṭṭhā mūlaṃ mukhaṃ pamukha』』nti evamādinā mettāguṇā paccavekkhitabbā.

Tathā 『『upekkhāya abhāve sattehi katā vippakārā cittassa vikāraṃ uppādeyyuṃ, sati ca cittavikāre dānādisambhārānaṃ sambhavo eva natthī』』ti ca 『『mettāsinehena sinehite citte upekkhāya vinā sambhārānaṃ pārisuddhi na hotī』』ti ca 『『anupekkhako saṅkhāresu puññasambhāraṃ, tabbipākañca sattahitatthaṃ pariṇāmetuṃ na sakkotī』』ti ca upekkhāya abhāve deyyadhammapaṭiggāhakānaṃ vibhāgamakatvā pariccajituṃ na sakkotī』』ti ca 『『upekkhārahitena jīvitaparikkhārānaṃ, jīvitassa vā antarāyaṃ amanasikaritvā sīlavisodhanaṃ kātuṃ na sakkā』』ti ca tathā 『『upekkhāvasena aratiratisahasseva nekkhammabalasiddhito, upapattito ikkhanavaseneva sabbasambhārakiccanipphattito, accāraddhavīriyassa anupekkhane padhānakiccākaraṇato, upekkhato eva titikkhānijjhānasambhavato, upekkhāvasena sattasaṅkhārānaṃ avisaṃvādanato, lokadhammānaṃ ajjhupekkhanena samādinnadhammesu acalādhiṭṭhānasiddhito, parāpakārādīsu anābhogavaseneva mettāvihāranipphattitoti sabbasambodhisambhārānaṃ samādānādhiṭṭhānapāripūrinipphattiyo upekkhānubhāvena sampajjantī』』ti evamādinā nayena upekkhāpāramī paccavekkhitabbā. Evaṃ apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayoti daṭṭhabbaṃ.

我來為您直譯這段巴利文： 如是"住于自利量者無有情利心不能得此世他世圓滿,何況欲令一切有情住涅槃圓滿者"及"后愿一切有情出世間圓滿者今愿世間圓滿適宜"及"今唯意樂不能作他利樂攝何時以加行成就彼"及"今我以利樂攝增長者后成為我法分享伴"及"無此等我無等覺資糧,故為一切佛功德威力成就因故此等為我最上福田無上善處最上敬處"及"應於一切有情特別現起利益意樂性,又依悲決定應於一切有情增長慈。因無邊心於有情樂利樂攝染著者彼等無利苦欲除生強根堅,悲為一切佛作法初行住處根本門首"應如是等觀察慈功德。 如是"無舍有情所作惡變生心變異,有心變異無施等資糧生"及"慈愛潤澤心無舍資糧不清凈"及"無觀察者于諸行不能迴向福資糧及彼果為有情利"及"無舍不能不作應施物受施者分別而舍"及"無舍者不能不作意命資具或命難而凈戒"及如是"依舍力成就千離不樂樂出離力,由觀生起成就一切資糧事,不觀察太精進不作勤事,由捨生忍觀,依舍不違有情行,由舍世法于受持法成不動決定,由於他害等無作意成就慈住故一切等覺資糧受持決定圓滿成就依舍威力成就"應如是等法觀察舍波羅蜜。如是依于不捨舍等依次觀察過患功德為施等波羅蜜緣應見。

Tathā saparikkhārā pañcadasa caraṇadhammā pañca ca abhiññāyo. Tattha caraṇadhammā nāma sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā jāgariyānuyogo, satta saddhammā, cattāri jhānāni ca. Tesu sīlādīnaṃ catunnaṃ terasapi dhutaṅgadhammā, appicchatādayo ca parikkhārā. Saddhammesu saddhāya buddhadhammasaṅghasīlacāgadevatupasamānussati lūkhapuggalaparivajjanā, siniddhapuggalasevanā, sampasādanīyadhammapaccavekkhaṇā, tadadhimuttatā ca parikkhārā. Hirottappānaṃ akusalādīnavapaccavekkhaṇā, apāyādīnavapaccavekkhaṇā , kusaladhammūpatthambhabhāvapaccavekkhaṇā, hirottapparahitapuggalaparivajjanā, hirottappasampannapuggalasevanā, tadadhimuttatā ca. Bāhusaccassa pubbayogo, paripucchakabhāvo, saddhammābhiyogo, anavajjavijjāṭṭhānādiparicayo, paripakkindriyatā, kilesadūrībhāvo, appassutapuggalaparivajjanā bahussutapuggalasevanā, tadadhimuttatā ca. Vīriyassa apāyabhayapaccavekkhaṇā, gamanavīthipaccavekkhaṇā, dhammamahattapaccavekkhaṇā, thinamiddhavinodanā, kusītapuggalaparivajjanā, āraddhavīriyapuggalasevanā, sammappadhānapaccavekkhaṇā, tadadhimuttatā ca. Satiyā satisampajaññaṃ, muṭṭhassatipuggalaparivajjanā upaṭṭhitassatipuggalasevanā, tadadhimuttatā ca. Paññāya paripucchakabhāvo, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyasuttantapaccavekkhaṇā, dhammamahattapaccavekkhaṇā, tadadhimuttatā ca. Catunnaṃ jhānānaṃ sīlādicatukkaṃ, aṭṭhatiṃsāya ārammaṇesu pubbabhāgabhāvanā, āvajjanādivasībhāvakaraṇañca parikkhārā.

Tattha sīlādīhi payogasuddhiyā sattānaṃ abhayadāne, āsayasuddhiyā āmisadāne, ubhayasuddhiyā dhammadāne samatthohotītiādinā caraṇādīnaṃ dānādisambhārapaccayatā yathārahaṃ niddhāretabbā. Ativitthārabhayena pana mayaṃ na vitthārayimha. Tathā sampatticakkādayopi dānādīnaṃ paccayoti veditabbā.

Ko saṃkilesoti ettha –

Taṇhādīhi parāmaṭṭha-bhāvo tāsaṃ kilissanaṃ;

Sāmaññato visesena, yathārahaṃ vikappatā.

Avisesena hi taṇhādīhi parāmaṭṭhabhāvo pāramīnaṃ saṃkileso. Visesena pana deyyadhammapaṭiggāhakavikappā dānapāramiyā saṃkileso. Sattakālavikappā sīlapāramiyā. Kāmabhavatadupasamesu abhiratianabhirativikappā nekkhammapāramiyā. 『『Ahaṃ mamā』』ti vikappā paññāpāramiyā. Līnuddhaccavikappā vīriyapāramiyā. Attaparavikappā khantipāramiyā. Adiṭṭhādīsu diṭṭhādivikappā saccapāramiyā. Bodhisambhāratabbipakkhesu dosaguṇavikappā adhiṭṭhānapāramiyā. Hitāhitavikappā mettāpāramiyā. Iṭṭhāniṭṭhavikappā upekkhāpāramiyā saṃkilesoti veditabbo.

Kiṃvodānanti –

Taṇhādīhi aghātatā, rahitatā vikappānaṃ;

Vodānanti vijāniyā, sabbāsameva tāsampi.

Anupaghātā hi taṇhā māna diṭṭhi kodhu panāha makkha palāsa issāmacchariya māyā sāṭheyya thambha sārambha mada pamādādīhi kilesehi deyyapaṭiggāhakavikappādirahitā ca dānādipāramiyo parisuddhā pabhassarā bhavantīti.

Ko paṭipakkhoti –

Akusalā kilesā ca, paṭipakkhā abhedato;

Bhedato pana pubbepi, vuttā macchariyādayo.

我來為您直譯這段巴利文： 如是具資具十五行法及五神通。此中名行法為戒律儀,根門守護,食知量精勤不眠,七善法,四禪。此中戒等四者十三頭陀法,少欲等為資具。于善法中信有佛法僧戒舍天止念,避粗人,近潤人,觀察凈信法,趣向彼為資具。慚愧有觀察不善過患,觀察惡趣過患,觀察善法支援性,避無慚愧人,近具慚愧人,趣向彼。多聞有宿習,問詢性,善法勤,無過學處等習,根成熟性,煩惱遠離,避少聞人近多聞人,趣向彼。精進有觀察惡趣怖,觀察行道,觀察法大,除昏沉睡眠,避懈怠人,近發精進人,觀察正勤,趣向彼。念有念正知,避失念人近住念人,趣向彼。慧有問詢性,令事明凈,令根平等,避劣慧人,近具慧人,觀察深智行經,觀察法大,趣向彼。四禪有戒等四,於三十八所緣前分修習,作轉向等自在為資具。 此中由戒等加行凈于與有情無畏,由意樂凈于施物,由二凈于施法能成就,如是等應依宜確定行等為施等資糧緣。我等因畏太廣不廣說。如是應知圓滿輪等亦為施等緣。 何為染污? "為貪等所執著性為彼等染污,總別依宜分別。" 總而言之為貪等所執著性為諸波羅蜜染污。別則所施物受者分別為施波羅蜜染污。有情時分別為戒波羅蜜。欲有及彼寂止樂不樂分別為出離波羅蜜。"我我所"分別為慧波羅蜜。沉掉分別為精進波羅蜜。自他分別為忍波羅蜜。于未見等見等分別為諦波羅蜜。于等覺資糧及彼對治過功德分別為決定波羅蜜。利不利分別為慈波羅蜜。可意不可意分別為舍波羅蜜應知為染污。 何為清凈? "無貪等害性,離諸分別性;應知為一切彼等清凈。" 因無害貪慢見嗔慢覆惱嫉慳誑諂慢激情放逸等煩惱,離所施受者分別等故施等波羅蜜清凈光明。 何為對治? "不善諸煩惱,總為對治分別前已說慳等。"

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

Kā paṭipattīti –

Dānākārādayo eva, uppāditā anekadhā;

Paṭipattīti viññeyyā, pāramīpūraṇakkame.

Dānapāramiyā hi tāva sukhūpakaraṇasarīrajīvitapariccāgena, bhayāpanayanena, dhammopadesena ca bahudhā sattānaṃ anuggahakaraṇaṃ paṭipatti. Tattha āmisadānaṃ abhayadānaṃ dhammadānanti dātabbavatthuvasena tividhaṃ dānaṃ. Tesu bodhisattassa dātabbavatthu ajjhattikaṃ, bāhiranti duvidhaṃ. Tattha bāhiraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālā gandhaṃ vilepanaṃ seyyā āvasathaṃ padīpeyyanti dasavidhaṃ. Annādīnaṃ khādanīyabhojanīyādivibhāgena anekavidhañca. Tathā rūpārammaṇaṃ yāva dhammārammaṇanti ārammaṇato chabbidhaṃ. Rūpārammaṇādīnañca nīlādivibhāgena anekavidhaṃ. Tathā maṇikanakarajatamuttāpavāḷādikhettavatthuārāmādi dāsīdāsagomahiṃsādinānāvidhavatthūpakaraṇavasena anekavidhaṃ.

Tattha mahāpuriso bāhiraṃ vatthuṃ dento 『『yo yena atthiko, taṃ tasseva deti. Dento ca tassa atthiko』』ti sayameva jānanto ayācitopi deti, pageva yācito. Muttacāgo deti, no amuttacāgo. Pariyattaṃ deti, no apariyattaṃ. Sati deyyadhamme paccupakārasannissito na deti, asati deyyadhamme, pariyatte ca saṃvibhāgārahaṃ vibhajati. Na ca deti parūpaghātāvahaṃ satthavisamajjādikaṃ, nāpi kīḷanakaṃ, yaṃ anatthupasaṃhitaṃ, pamādāvahañca, na ca gilānassa yācakassa pānabhojanādiasappāyaṃ, pamāṇarahitaṃ vā deti, pamāṇayuttaṃ pana sappāyameva deti.

我來為您直譯這段巴利文： 總的說一切不善法、一切煩惱為此等對治。別則應知前說慳等。又施與受者施果中由無貪無嗔無癡功德相應故施為貪嗔癡對治,由離身等三過曲故戒為貪等對治,由離欲樂害他自苦故出離為三毒對治,由貪等為盲由智不盲故慧為貪等對治,由不沉掉如理髮起故精進為貪等對治,由忍可意不可意空性故忍為貪等對治,由雖有他利害如實轉起故諦為貪等對治,由勝世法于受持資糧不動故決定為貪等對治,由離蓋故慈為貪等對治,由壞可意不可意中隨順違逆及平等轉故舍為貪等對治應見。 何為行? "即施等行相,多種已生起;應知為圓滿,諸波羅蜜道。" 先於施波羅蜜以施樂具身命,除怖,法教示等多種攝受有情為行。此中資施無畏施法施依所施物為三種施。此中菩薩所施物為內外二種。此中外為食飲衣乘花香涂臥住燈為十種。食等以嚼食噉食等分別為多種。如是色境乃至法境依境為六種。色境等以青等分別為多種。如是以摩尼金銀珍珠珊瑚等田地園等婢僕牛水牛等種種物具為多種。 此中大士施外物時"誰需何者,即施彼者。施時知彼需"自知不求亦施,何況求者。解脫施,非不解脫施。適量施,非不適量。有施物時不依報恩施,無施物時分與適合分享者。不施害他刀毒酒等,亦不施玩具無益引放逸物,不施病乞者不適飲食等,或無量,但施適量適宜者。

Tathā yācito gahaṭṭhānaṃ gahaṭṭhānucchavikaṃ deti, pabbajitānaṃ pabbajitānucchavikaṃ deti. Mātāpitaro ñātisālohitā mittāmaccā puttadāradāsakammakarāti etesu kassaci pīḷaṃ ajanento deti, na ca uḷāraṃ deyyadhammaṃ paṭijānitvā lūkhaṃ deti, na ca lābhasakkārasilokasannissito deti, na ca paccupakārasannissito deti, na ca phalapāṭikaṅkhī deti aññatra sammāsambodhiyā, na ca yācito, deyyadhammaṃ vā jigucchanto deti, na ca asaññatānaṃ yācakānaṃ akkosakaparibhāsakānampi apaviddhā dānaṃ deti, aññadatthu pasannacitto anukampanto sakkaccameva deti, na ca kotūhalamaṅgaliko hutvā deti, kammaphalameva pana saddahanto deti, nāpi yācake payirupāsanādīhi saṃkilametvā deti, aparikilamento eva pana deti, na ca paresaṃ vañcanādhippāyo, bhedādhippāyo vā dānaṃ deti, asaṃkiliṭṭhacittova deti, nāpi pharusavāco bhākuṭikamukho dānaṃ deti, piyavādī ca pana pubbabhāsī mihitasitavacano hutvā deti, yasmiṃ ce deyyadhamme uḷāramanuññatāya vā ciraparicayena vā gedhasabhāvatāya vā lobhadhammo adhimatto hoti, jānanto bodhisatto taṃ khippameva paṭivinodayitvā yācake pariyesetvāpi deti, yañca deyyavatthu parittaṃ, yācakopi paccupaṭṭhito, taṃ acintetvā api attānaṃ dhāvitvā dento yācakaṃ sammāneti yathā taṃ akittipaṇḍito, na ca mahāpuriso attano puttadāradāsakammakaraporise yācito te asaññāpite domanassappatte yācakānaṃ deti, sammadeva pana saññāpite somanassappatte deti, dento ca yakkharakkhasapisācādīnaṃ vā manussānaṃ vā kurūrakammantānaṃ jānanto na deti, tathā rajjampi tādisānaṃ na deti, ye lokassa ahitāya dukkhāya anatthāya paṭipajjanti, ye pana dhammikā dhammena lokaṃ pālenti, tesaṃ rajjadānaṃ deti. Evaṃ tāva bāhiradāne paṭipatti veditabbā.

Ajjhattikadānampi dvīhākārehi veditabbaṃ. Kathaṃ? Yathā nāma koci puriso ghāsacchādanahetu attānaṃ parassa nissajjati, vidheyyabhāvaṃ upagacchati dāsabyaṃ, evameva mahāpuriso sambodhihetu nirāmisacitto sattānaṃ anuttaraṃ hitasukhaṃ icchanto attano dānapāramiṃ paripūretukāmo attānaṃ parassa nissajjati, vidheyyabhāvaṃ upagacchati yathākāmakaraṇīyataṃ, karacaraṇanayanādiaṅgapaccaṅgaṃ tena tena atthikānaṃ akampito alīno anuppadeti, na tattha sajjati, na saṅkocaṃ āpajjati yathā taṃ bāhiravatthusmiṃ. Tathā hi mahāpuriso dvīhākārehi bāhiravatthuṃ pariccajati yathāsukhaṃ paribhogāya vā yācakānaṃ, tesaṃ manorathaṃ pūrento attano vasībhāvāya vā. Tattha sabbena sabbaṃ muttacāgo evamāha 『『nissaṅgabhāvenāhaṃ sambodhiṃ pāpuṇissāmī』』ti, evaṃ ajjhattikavatthusmimpi veditabbaṃ.

Tattha yaṃ ajjhattikavatthu diyyamānaṃ yācakassa ekanteneva hitāya saṃvattati, taṃ deti, na itaraṃ. Na ca mahāpuriso mārassa, mārakāyikānaṃ vā devatānaṃ vihiṃsādhippāyānaṃ attano attabhāvaṃ , aṅgapaccaṅgāni vā jānamāno deti 『『mā tesaṃ anattho ahosī』』ti. Yathā ca mārakāyikānaṃ, evaṃ tehi anvāviṭṭhānampi na deti, nāpi ummattakānaṃ, itaresaṃ pana yāciyamāno samanantarameva deti tādisāya yācanāya dullabhabhāvato, tādisassa ca dānassa dukkarabhāvato.

我來為您直譯這段巴利文： 如是被求時施在家者施適合在家者,施出家者施適合出家者。父母親眷朋友臣屬子妻奴工等此等任何不生逼迫而施,不許諾勝妙施物而施低劣,不依利養恭敬讚歎而施,不依報恩而施,不期待果報而施唯除正等覺,不厭惡施物而被求而施,不對不調御罵詈責難乞者棄施,但以凈心悲愍恭敬而施,不作吉兆好事而施,但信業果而施,亦不令乞者侍奉等疲勞而施,但不令疲勞而施,不以欺騙意破壞意施,但以不染心施,不以粗語皺眉施,但以愛語先語笑顏語而施,若於施物因勝妙可愛或久習或貪染性貪法過強,菩薩知已速除求乞者而施,若施物微少乞者現前,不思惟奔走自身施亦敬重乞者如阿吉提賢者,大士被求自子妻奴工人不知不喜不施乞者,但令善知生喜而施,施時知夜叉羅剎鬼等或人惡業者不施,如是國亦不施如是者,彼等行世間無利苦無義,但法者以法護世間施彼等國。如是應知外施行。 內施亦應知二相。云何?如有人為食衣依止於他成隨順入奴役,如是大士為等覺無物心欲有情無上利樂欲圓滿自施波羅蜜依止於他成隨順入隨欲所作,手足眼等支分以彼彼求者無怖無吝施與,不著彼不退縮如於外物。因如是大士以二相舍外物或乞者隨樂受用滿彼意願或自自在。此中一切解脫施如是說"由無著我當得等覺",如是應知于內物。 此中內物施時必為求者利而施,不施余。大士知魔魔眾天傷害意不施自身體支分"勿令彼等無義"。如不施魔眾,如是不施被彼附者,亦不施狂者,但被余求時即施由難得如是求故,由難作如是施故。

Abhayadānaṃ pana rājato corato aggito udakato verīpuggalato sīhabyagghādivāḷamigato nāgayakkharakkhasapisācādito sattānaṃ bhaye paccupaṭṭhite tato parittāṇabhāvena dātabbaṃ.

Dhammadānaṃ pana asaṃkiliṭṭhacittassa aviparītadhammadesanā. Opāyiko hi tassa upadeso diṭṭhadhammikasamparāyikaparamatthavasena, yena sāsane anotiṇṇānaṃ avatāraṇaṃ otiṇṇānaṃ paripācanaṃ. Tatthāyaṃ nayo – saṅkhepato tāva dānakathā sīlakathā saggakathā kāmānaṃ ādīnavo saṃkileso okāro ca nekkhamme ānisaṃso. Vitthārato pana sāvakabodhiyaṃ adhimuttacittānaṃ saraṇagamanaṃ, sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, aṭṭhatiṃsāya ārammaṇesu kammakaraṇavasena samathānuyogo, rūpamukhādīsu vipassanābhinivesesu yathārahaṃ abhinivesanamukhena vipassanānuyogo, tathā visuddhipaṭipadāya sammattagahaṇaṃ, tisso vijjā, cha abhiññā, catasso paṭisambhidā, sāvakabodhīti etesaṃ guṇasaṃkittanavasena yathārahaṃ tattha tattha patiṭṭhāpanā, pariyodapanā ca. Tathā paccekabodhiyaṃ, sammāsambodhiyañca adhimuttacittānaṃ yathārahaṃ dānādipāramīnaṃ sabhāvasarasalakkhaṇādisaṃkittanamukhena tīsupi avatthābhedesu tesaṃ buddhānaṃ mahānubhāvatāvibhāvanena yānadvaye patiṭṭhāpanā, pariyodapanā ca. Evaṃ mahāpuriso sattānaṃ dhammadānaṃ deti.

Tathā mahāpuriso āmisadānaṃ dento 『『imināhaṃ dānena sattānaṃ āyuvaṇṇasukhabalapaṭibhānādisampattiñca ramaṇīyaṃ aggaphalasampattiñca nipphādeyya』』nti annaṃ deti, tathā sattānaṃ kāmakilesapipāsavūpasamāya pānaṃ deti, tathā suvaṇṇavaṇṇatāya, hirottappālaṅkārassa ca nipphattiyā vatthāni deti, tathā iddhividhassa ceva nibbānasukhassa ca nipphattiyā yānaṃ deti, tathā sīlagandhanipphattiyā gandhaṃ deti, tathā buddhaguṇasobhānipphattiyā mālāvilepanaṃ deti, tathā bodhimaṇḍāsananipphattiyā āsanaṃ deti, tathāgataseyyanipphattiyā seyyaṃ deti, saraṇabhāvanipphattiyā āvasathaṃ deti, pañcacakkhupaṭilābhāya padīpeyyaṃ deti.

Byāmappabhānipphattiyā rūpadānaṃ deti, brahmassaranipphattiyā saddadānaṃ deti, sabbalokassa piyabhāvāya rasadānaṃ deti, buddhasukhumālabhāvāya phoṭṭhabbadānaṃ deti, ajarāmaraṇabhāvāya bhesajjadānaṃ deti, kilesadāsabyavimocanatthaṃ dāsānaṃ bhujissatādānaṃ deti, saddhammābhiratiyā anavajjakhiḍḍāratihetudānaṃ deti, sabbepi satte ariyāya jātiyā attano puttabhāvūpanayanāya puttadānaṃ deti, sakalassāpi lokassa patibhāvūpagamanāya dāradānaṃ deti, subhalakkhaṇasampattiyā suvaṇṇamaṇimuttāpavāḷādidānaṃ, anubyañjanasampattiyā nānāvidhavibhūsanadānaṃ, saddhammakosādhigamāya vittakosadānaṃ, dhammarājabhāvāya rajjadānaṃ, dānādisampattiyā ārāmuyyānādivanadānaṃ, cakkaṅkitehi pādehi bodhimaṇḍūpasaṅkamanāya caraṇadānaṃ, caturoghanittharaṇe sattānaṃ saddhammahatthadānatthaṃ hatthadānaṃ, saddhindriyādipaṭilābhāya kaṇṇanāsādidānaṃ, samantacakkhupaṭilābhāya cakkhudānaṃ, 『『dassanasavanānussaraṇapāricariyādīsu sabbakālaṃ sabbasattānaṃ hitasukhāvaho sabbalokena ca upajīvitabbo me kāyo bhaveyyā』』ti maṃsalohitādidānaṃ. 『『Sabbalokuttamo bhaveyya』』nti uttamaṅgadānaṃ deti.

我來為您直譯這段巴利文： 無畏施則于有情怖畏現前時由王賊火水怨敵師子虎等猛獸龍夜叉羅剎鬼等為保護而施。 法施則以不染心正法教示。隨順有此教導以現法後世第一義故,由此令未入教者入已入者成熟。此中此為略則施說戒說天說欲過患染污卑下及出離功德。廣則于聲聞菩提心趣者歸依,戒律儀,根門守護,食知量,精勤不眠,七善法,於三十八所緣作業方式修止,於色門等觀察入處隨宜入處方式修觀,如是清凈道正持,三明,六神通,四無礙解,聲聞菩提以此等功德稱揚方式隨宜安立清凈。如是于緣覺菩提正等覺心趣者隨宜以施等波羅蜜自性味相等稱揚方式於三位差別顯彼等佛大威力於二乘安立清凈。如是大士施有情法施。 如是大士施資施時"以此施我令有情成就壽色樂力辯等圓滿及可愛最上果圓滿"故施食,如是為息有情慾煩惱渴故施飲,如是為成金色及慚愧莊嚴故施衣,如是為成神通及涅槃樂故施乘,如是為成戒香故施香,如是為成佛功德莊嚴故施花涂,如是為成覺座故施座,為成如來臥故施臥具,為成皈依處故施住所,為得五眼故施燈明。 為成一尋光故施色施,為成梵音故施聲施,為成一切世間愛故施味施,為成佛細軟故施觸施,為成不老死故施藥施,為解脫煩惱奴役故施奴獨立,為樂正法故施無過嬉戲樂因,為以聖生令一切有情至自子故施子,為成一切世間主故施妻,為成妙相圓滿故施金摩尼珍珠珊瑚等,為成隨好圓滿故施種種莊嚴,為得正法藏故施財藏,為成法王故施國,為施等圓滿故施園苑等林,為以輪標足趣覺場故施足,為渡有情四暴流故施手作正法手施,為得信等根故施耳鼻等,為得一切眼故施眼,以"愿我身於見聞憶念承事等一切時為一切有情利樂因一切世間所依"故施肉血等。以"愿成一切世間最上"故施頭。

Evaṃ dadanto ca na anesanāya deti, na paropaghātena, na bhayena, na lajjāya, na dakkhiṇeyyarosanena, na paṇīte sati lūkhaṃ, na attukkaṃsanena, na paravambhanena, na phalābhikaṅkhāya, na yācakajigucchāya, na acittīkārena, atha kho sakkaccaṃ deti, sahatthena deti, kālena deti, cittiṃ katvā deti, avibhāgena deti, tīsu kālesu somanassiko deti, tato eva ca datvā na pacchānutāpī hoti, na paṭiggāhakavasena mānāvamānaṃ karoti, paṭiggāhakānaṃ piyasamudācāro hoti vadaññū yācayogo saparivāradāyako. Annadānañhi dento 『『taṃ saparivāraṃ katvā dassāmī』』ti vatthādīhi saddhiṃ deti, tathā vatthadānaṃ dento 『『taṃ saparivāraṃ katvā dassāmī』』ti annādīhi saddhiṃ deti. Pānadānādīsupi eseva nayo, tathā rūpadānaṃ dento itarārammaṇānipi tassa parivāraṃ katvā deti, evaṃ sesesupi.

Tattha rūpadānaṃ nāma nīlapītalohitodātādivaṇṇādīsu pupphavatthadhātūsu aññataraṃ labhitvā rūpavasena ābhujitvā 『『rūpadānaṃ dassāmi, rūpadānaṃ mayha』』nti cintetvā tādise dakkhiṇeyye dānaṃ patiṭṭhāpeti, etaṃ rūpadānaṃ nāma.

Saddadānaṃ pana bherīsaddādivasena veditabbaṃ. Tattha saddaṃ kandamūlāni viya uppāṭetvā, nīluppalahatthakaṃ viya ca hatthe ṭhapetvā dātuṃ na sakkoti, savatthukaṃ pana katvā dadanto saddadānaṃ deti nāma, tasmā yadā 『『saddadānaṃ dassāmī』』ti bherīmudiṅgādīsu aññatarena tūriyena tiṇṇaṃ ratanānaṃ upahāraṃ karoti, kāreti ca, 『『saddadānaṃ dassāmi, saddadānaṃ me』』ti bherīādīni ṭhapāpeti, dhammakathikānaṃ pana saddabhesajjaṃ, telaphāṇitādīni ca deti, dhammassavanaṃ ghoseti, sarabhaññaṃ bhaṇati, dhammakathaṃ katheti, upanisinnakathaṃ, anumodanakathañca karoti, kāreti ca, tadā saddadānaṃ nāma hoti.

Tathā mūlagandhādīsu aññataraṃ rajanīyaṃ gandhavatthuṃ, pisitameva vā gandhaṃ yaṃ kiñci labhitvā gandhavasena ābhujitvā 『『gandhadānaṃ dassāmi, gandhadānaṃ mayha』』nti buddharatanādīnaṃ pūjaṃ karoti, kāreti ca, gandhapūjanatthāya agarucandanādike gandhavatthuke pariccajati, idaṃ gandhadānaṃ.

Tathā mūlarasādīsu yaṃ kiñci rajanīyaṃ rasavatthuṃ labhitvā rasavasena ābhujitvā 『『rasadānaṃ dassāmi, rasadānaṃ mayha』』nti dakkhiṇeyyānaṃ deti, rasavatthumeva vā aññaṃ gavādikaṃ pariccajati, idaṃ rasadānaṃ.

Tathā phoṭṭhabbadānaṃ mañcapīṭhādivasena, attharaṇapāvuraṇādivasena ca veditabbaṃ. Yadā hi mañcapīṭhabhisibibbohanādikaṃ, nivāsanapārupanādikaṃ vā sukhasamphassaṃ rajanīyaṃ anavajjaṃ phoṭṭhabbavatthuṃ labhitvā phoṭṭhabbavasena ābhujitvā 『『phoṭṭhabbadānaṃ dassāmi, phoṭṭhabbadānaṃ mayha』』nti dakkhiṇeyyānaṃ deti. Yathāvuttaṃ phoṭṭhabbavatthuṃ labhitvā pariccajati, etaṃ phoṭṭhabbadānaṃ.

我來為您直譯這段巴利文： 如是施時不以非求而施,不以害他而施,不以畏而施,不以恥而施,不以應施者怒而施,有勝妙不施低劣,不以自舉而施,不以貶他而施,不以期待果而施,不以厭乞者而施,不以不敬而施,但恭敬而施,親手而施,適時而施,作敬而施,無分別而施,三時歡喜而施,由此施已不後悔,不依受者作慢輕慢,對受者愛語可說樂施與眷屬施。施食時"令彼有眷屬"以衣等俱施,如是施衣時"令彼有眷屬"以食等俱施。于施飲等亦此法,如是施色時以余境為彼眷屬而施,如是于余亦爾。 此中色施名得青黃赤白等色等花衣舍利等一種以色意"我將施色施,我色施"思已於如是應施者安立施,此名色施。 聲施則依鼓聲等應知。此中聲如掘根不能施,如手執青蓮不能置手施,但作有物而施名施聲,故若"我將施聲施"以鼓小鼓等一種樂器供養三寶,令供養,"我將施聲施,我聲施"令置鼓等,但施法師聲藥油糖等,宣法聽聞,說詠誦,說法話,座談話,隨喜話及令作,此時名聲施。 如是得根香等一種可愛香物或磨香任何以香意"我將施香施,我香施"作供養佛寶等令供養,為香供養舍沉香旃檀等香物,此香施。 如是得根味等任何可愛味物以味意"我將施味施,我味施"施應施者,或舍味物余牛等,此味施。 如是觸施依床座等,敷覆等應知。因若得床座褥枕等或衣被等樂觸可愛無過觸物以觸意"我將施觸施,我觸施"施應施者。得如說觸物舍,此觸施。

Dhammadānaṃ pana dhammārammaṇassa adhippetattā ojāpānajīvitavasena veditabbaṃ. Ojādīsu hi aññataraṃ rajanīyaṃ dhammavatthuṃ labhitvā dhammārammaṇavasena ābhujitvā 『『dhammadānaṃ dassāmi, dhammadānaṃ mayha』』nti sappinavanītādi ojadānaṃ deti, ambapānādiaṭṭhavidhaṃ pānadānaṃ deti, jīvitadānanti ābhujitvā salākabhattapakkhikabhattādīni deti. Aphāsukabhāvena abhibhūtānaṃ byādhikānaṃ vejjaṃ paṭṭhapeti, jālaṃ phālāpeti, kumīnaṃ viddhaṃsāpeti, sakuṇapañjaraṃ viddhaṃsāpeti, bandhanena baddhānaṃ sattānaṃ bandhanamokkhaṃ kāreti, māghātabheriṃ carāpeti, aññānipi sattānaṃ jīvitaparittāṇatthaṃ evarūpāni kammāni karoti, kārāpeti ca, idaṃ dhammadānaṃ nāma.

Sabbampetaṃ yathāvuttadānasampadaṃ sakalalokahitasukhāya pariṇāmeti attano ca akuppāya vimuttiyā aparikkhayassa chandassa aparikkhayassa vīriyassa aparikkhayassa samādhissa aparikkhayassa paṭibhānassa aparikkhayassa jhānassa aparikkhayāya sammāsambodhiyā pariṇāmeti , imañca dānapāramiṃ paṭipajjantena mahāsattena jīvite aniccasaññā paccupaṭṭhapetabbā. Tathā bhogesu, bahusādhāraṇatā ca nesaṃ manasi kātabbā, sattesu ca mahākaruṇā satataṃ samitaṃ paccupaṭṭhapetabbā. Evañhi bhogehi gahetabbasāraṃ gaṇhanto ādittato viya agārato sabbaṃ sāpateyyaṃ, attānañca bahi nīharanto na kiñci seseti, na katthaci vibhāgaṃ karoti, aññadatthu nirapekkho nissajjati eva. Ayaṃ tāva dānapāramiyā paṭipattikkamo.

Sīlapāramiyā pana ayaṃ paṭipattikkamo – yasmā sabbaññusīlālaṅkārehi satte alaṅkaritukāmena mahāpurisena ādito attano eva tāva sīlaṃ visodhetabbaṃ. Tattha catūhākārehi sīlaṃ visujjhati ajjhāsayavisuddhito, samādānato, avītikkamanato, sati vītikkame puna pākaṭīkaraṇato ca. Visuddhāsayatāya hi ekacco attādhipati hutvā pāpajigucchanasabhāvo ajjhattaṃ hiridhammaṃ paccupaṭṭhapetvā suparisuddhasamācāro hoti, tathā parato samādāne sati ekacco lokādhipati hutvā pāpato uttasanto ottappadhammaṃ paccupaṭṭhapetvā suparisuddhasamācāro hoti, iti ubhayathāpi ete avītikkamanato sīle patiṭṭhahanti. Atha ca pana kadāci satisammosena sīlassa khaṇḍādibhāvo siyā, tāyayeva yathāvuttāya hirottappasampattiyā khippameva naṃ vuṭṭhānādinā paṭipākatikaṃ karontīti.

Tayidaṃ sīlaṃ vārittaṃ cārittanti duvidhaṃ. Tatthāyaṃ bodhisattassa vārittasīle paṭipattikkamo – tena sabbasattesu tathā dayāpannacittena bhavitabbaṃ, yathā supinantenapi na āghāto uppajjeyya, parūpakaraṇaviratatāya parasantako alagaddo viya na parāmasitabbo. Sace pabbajito hoti, abrahmacariyatopi ārācārī hoti sattavidhamethunasaṃyogavirato, pageva paradāragamanato. Gahaṭṭho samāno paresaṃ dāresu sadā pāpakaṃ cittampi na uppādeti. Kathento saccaṃ hitaṃ piyaṃ parimitameva ca kālena dhammiṃ kathaṃ bhāsitā hoti. Sabbattha anabhijjhālu , abyāpannacitto, aviparītadassano kammassakatāñāṇena ca samannāgato. Samaggatesu sammāpaṭipannesu niviṭṭhasaddho hoti niviṭṭhapemoti.

我來為您直譯這段巴利文： 法施則因意在法境依精液飲命應知。因得精液等一種可愛法物以法境意"我將施法施,我法施"施酥醍醐等精液施,施芒果飲等八種飲施,意命施施粥食半月食等。為病苦所困病者立醫,令破網,令毀魚罟,令毀鳥籠,令解被縛有情縛,令巡殺禁鼓,作令作其他如是救有情命事,此名法施。 此一切如說施圓滿迴向一切世間利樂及自不動解脫無盡欲無盡精進無盡定無盡辯無盡禪無盡正等覺迴向,行此施波羅蜜大士應現起命無常想。如是于諸財應作多共同作意,于諸有情常恒現起大悲。如是取財應取實如從燃燒屋出一切財物,將自身出外不餘留,不作任何分別,但無顧戀舍。此為施波羅蜜行道。 戒波羅蜜則此行道 - 因欲以一切智戒莊嚴莊嚴有情大士先應清凈自戒。此中以四相戒清凈:由意樂清凈,受持,不違犯,有違犯再顯現。因清凈意樂故有一以自為主厭惡罪性現起內慚法成極清凈行,如是有受持故有一以世間為主怖畏罪現起愧法成極清凈行,如是二者由不違犯住戒。又因失念有時戒有缺等,由如說慚愧圓滿速以出罪等令還原。 此戒有禁止行持二種。此中此菩薩于禁止戒行道 - 彼應於一切有情如是起悲心,以至夢中亦不生害,由離害他物故不觸他物如毒蛇。若出家者遠離非梵行離七淫事,何況往他妻。若在家者於他妻常不生噁心。說時說真實有益可愛適量及時法語。一切處無貪,無惡意,無倒見,具業自性智。于和合者正行者住信住愛。

Iti caturāpāyavaṭṭadukkhānaṃ pathabhūtehi akusalakammapathehi, akusaladhammehi ca oramitvā saggamokkhānaṃ pathabhūtesu kusalakammapathesu, kusaladhammesu ca patiṭṭhitassa mahāpurisassa parisuddhāsayapayogato yathābhipatthitā sattānaṃ hitasukhūpasañhitā manorathā sīghaṃ sīghaṃ abhinipphajjanti, pāramiyo paripūrenti. Evaṃbhūto hi ayaṃ. Tattha hiṃsānivattiyā sabbasattānaṃ abhayadānaṃ deti, appakasireneva mettābhāvanaṃ sampādeti, ekādasa mettānisaṃse adhigacchati, appābādho hoti appātaṅko, dīghāyuko sukhabahulo, lakkhaṇavisese pāpuṇāti, dosavāsanañca samucchindati. Tathā adinnādānanivattiyā corādīhi asādhāraṇe bhoge adhigacchati, parehi anāsaṅkanīyo, piyo, manāpo, vissāsanīyo, bhavasampattīsu alaggacitto pariccāgasīlo, lobhavāsanañca samucchindati. Abrahmacariyanivattiyā alobho hoti santakāyacitto, sattānaṃ piyo hoti manāpo aparisaṅkanīyo, kalyāṇo cassa kittisaddo abbhuggacchati, alaggacitto hoti mātugāmesu aluddhāsayo, nekkhammabahulo, lakkhaṇavisese adhigacchati, lobhavāsanañca samucchindati.

Musāvādanivattiyā sattānaṃ pamāṇabhūto hoti paccayiko theto ādeyyavacano devatānaṃ piyo manāpo surabhigandhamukho asaddhammārakkhitakāyavacīsamācāro, lakkhaṇavisese adhigacchati, kilesavāsanañca samucchindati. Pesuññanivattiyā parūpakkamehi abhejjakāyo hoti abhejjaparivāro, saddhamme ca abhejjanakasaddho, daḷhamitto bhavantaraparicitānampi sattānaṃ ekantapiyo, asaṃkilesabahulo. Pharusavācānivattiyā sattānaṃ piyo hoti manāpo sukhasīlo madhuravacano sambhāvanīyo, aṭṭhaṅgasamannāgato cassa saro nibbattati. Samphappalāpanivattiyā sattānaṃ piyo hoti manāpo, garubhāvanīyo ca, ādeyyavacano parimitālāpo, mahesakkho ca hoti mahānubhāvo, ṭhānuppattikena paṭibhānena pañhābyākaraṇakusalo, buddhabhūmiyañca ekāya eva vācāya anekabhāsānaṃ sattānaṃ anekesaṃ pañhānaṃ byākaraṇasamattho hoti.

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

『『Iti hidaṃ sīlaṃ nāma sabbasampattīnaṃ adhiṭṭhānaṃ, sabbabuddhaguṇānaṃ pabhavabhūmi, sabbabuddhakārakadhammānaṃ ādi caraṇaṃ kāraṇaṃ mukhaṃ pamukha』』nti bahumānaṃ uppādetvā kāyavacīsaṃyame, indriyadamane, ājīvapārisuddhiyaṃ, paccayaparibhoge ca satisampajaññabalena appamatto hoti, lābhasakkārasilokaṃ ukkhittāsikapaccatthikaṃ viya sallakkhetvā 『『kikīva aṇḍa』』ntiādinā (visuddhi.

我來為您直譯這段巴利文： 如是遠離作為四惡趣輪迴苦之道的不善業道和不善法,住于作為天涅槃之道的善業道和善法的大士,由清凈意樂加行故如所愿有情利樂相應意願速速成就,波羅蜜圓滿。因此者如是。此中由離害施一切有情無畏,不難成就慈修,得十一慈功德,少病少惱,長壽多樂,得殊勝相,斷除嗔習。如是由離不與取得賊等不共財,不為他懷疑,可愛可意,可信,于諸有不著心有舍性,斷除貪習。由離非梵行成無貪寂靜身心,為有情可愛可意不可疑,升善名稱,于女人不著心無貪意,多出離,得殊勝相,斷除貪習。 由離妄語成為有情準則可信實語可受,為天愛樂,有香口,身語行護非法,得殊勝相,斷除煩惱習。由離離間語身不為他所破有不破眷屬,于正法有不破信,堅固友,于多生所親有情一向可愛,多無染。由離粗語為有情可愛可意樂性柔語可尊,生具八支聲。由離綺語為有情可愛可意可重可敬,語受限量,有大勢大威力,以機辯善答問,于佛地以一語能對多語言有情答多問。 由無貪易得,于勝財得樂,為剎帝利大富等所敬,不為敵所勝,不得根缺,無對等者。由無恚為有情可愛可尊,由喜他利不難令有情凈信,性不粗以慈住,有大勢大威力。由無邪見得善友,雖斷頭亦不作惡業,由見業自性不迷信祥瑞,于正法信住根生,信如來覺,不樂他外道如皇鵝于糞處,善於三相了別,后得無礙智,乃至未得覺于彼彼有情眾中最勝最勝,得勝勝成就。 "如是此戒名一切成就住立,一切佛功德生地,一切佛所作法始行因門首"生尊重於身語防護,根調伏,活命清凈,受用資具以念正知力不放逸,見利養恭敬名聞如舉劍敵,"如雞護蛋"等。

1.7; dī. ni. aṭṭha.

這是巴利註疏引用的經文,首先要標註引用來源: "《長部注》" (dī. ni. aṭṭha.)。 不過提供的內容似乎不完整,只顯示了一個引用標記 "1.7; dī. ni. aṭṭha.",但沒有具體的巴利原文需要翻譯。 如果您能提供完整的巴利原文,我很樂意為您直譯成簡體中文,並遵循以下原則: 完整直譯,不意譯縮略 在章節編號後加反斜槓 對仗詩句保持對仗形式譯出 古地名如可考證,在括號中註明現代地名 請提供需要翻譯的巴利原文,我會嚴格按照這些要求來翻譯。

1.7) vuttanayena sakkaccaṃ sīlaṃ sampādetabbaṃ. Ayaṃ tāva vārittasīle paṭipattikkamo.

Cārittasīle pana paṭipatti evaṃ veditabbā – idha bodhisatto kalyāṇamittānaṃ garuṭṭhāniyānaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kālena kālaṃ kattā hoti, tathā tesaṃ kālena kālaṃ upaṭṭhānaṃ kattā hoti, gilānānaṃ kāyaveyyāvaṭikaṃ, vācāya pucchanañca kattā hoti, subhāsitapadāni sutvā sādhukāraṃ kattā hoti, guṇavantānaṃ guṇe vaṇṇetā, paresaṃ apakāre khantā, upakāre anussaritā, puññāni anumoditā, attano puññāni sammāsambodhiyā pariṇāmetā, sabbakālaṃ appamādavihārī kusalesu dhammesu, sati accaye accayato disvā tādisānaṃ sahadhammikānaṃ yathābhūtaṃ āvi kattā, uttariñca sammāpaṭipattiṃ sammadeva paripūretā.

Tathā attano anurūpāsu atthūpasaṃhitāsu sattānaṃ itikattabbatāpurekkhāro analaso sahāyabhāvaṃ upagacchati. Uppannesu ca sattānaṃ byādhiādidukkhesu yathārahaṃ patikāravidhāyako, ñātibhogādibyasanapatitesu sokapanodano, ullumpanasabhāvāvaṭṭhito hutvā niggahārahānaṃ dhammeneva niggaṇhanako yāvadeva akusalā vuṭṭhāpetvā kusale patiṭṭhāpanāya, paggahārahānaṃ dhammeneva paggaṇhanako. Yāni purimakānaṃ mahābodhisattānaṃ uḷāratamāni paramadukkarāni acinteyyānubhāvāni sattānaṃ ekantahitasukhāvahāni caritāni, yehi nesaṃ bodhisambhārā sammadeva paripākaṃ agamiṃsu, tāni sutvā anubbiggo anutrāso 『『tepi mahāpurisā manussā eva, anukkamena pana sikkhāpāripūriyā bhāvitattā tādisāya uḷāratamāya ānubhāvasampattiyā bodhisambhāresu ukkaṃsapāramippattā ahesuṃ, tasmā mayāpi sīlādisikkhāsu sammadeva tathā paṭipajjitabbaṃ, yāya paṭipattiyā ahampi anukkamena sikkhaṃ paripūretvā ekantato padaṃ anupāpuṇissāmī』』ti saddhāpurecārikaṃ vīriyaṃ avissajjanto sammadeva sīlesu paripūrakārī hoti.

Tathā paṭicchannakalyāṇo hoti vivaṭāparādho, appiccho santuṭṭho pavivitto asaṃsaṭṭho dukkhasaho aviparītadassanajātiko anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco saṃvutindriyo santamānaso kuhanādimicchājīvavirahito ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, āraddhavīriyo pahitatto kāye ca jīvite ca nirapekkho, appamattakampi kāye, jīvite vā apekkhaṃ nādhivāseti pajahati vinodeti, pageva adhimattaṃ. Sabbepi dussīlyahetubhūte kodhupanāhādike kilesupakkilese pajahati vinodeti, appamattakena visesādhigamena aparituṭṭho hoti, na saṅkocaṃ āpajjati, uparūparivisesādhigamāya vāyamati.

我來為您直譯這段巴利文： 1.7.如說方式應恭敬成就戒。此為禁止戒行道。 於行持戒則行道應如是知 - 此中菩薩對善友尊重處時時作禮敬起迎合掌恭敬業,如是對彼等時時作侍奉,對病者作身務問疾,聞善說句作善哉,贊說有德者德,容忍他無益,憶念有益,隨喜功德,迴向自功德于正等覺,一切時于善法住不放逸,見過失為過失如實向如是同法者顯露,更圓滿正行。 如是于自適宜有義為有情所應作不懈怠為同伴。于生起有情病等苦隨宜作對治,于親財等衰喪除憂,住出離性以法責應責者乃至令離不善住善,以法助應助者。聞前諸大菩薩最勝最極難不思議威力為有情一向利樂諸行,由此正圓滿彼等菩提資糧,聞已不驚不怖"彼等大士亦是人,但漸次圓滿學修習已得如是最勝威力成就於菩提資糧得最上波羅蜜,故我亦應于戒等學如是正行,以此行我亦漸次圓滿學必達彼地"以信為先不捨精進正圓滿於諸戒。 如是隱善顯過,少欲知足遠離不雜苦忍生正見不掉舉不高舉不輕躁不好語不散語根防意寂離誑等邪命具戒行境界,于微細罪見畏受持學處,精進發勤于身命無顧,不容受少許于身命顧舍除遠離,何況多。舍除遠離一切惡戒因嗔恨等煩惱垢染,不以少殊勝得滿足,不退縮,為得上上殊勝而勤。

Yena yathāladdhā sampatti hānabhāgiyā vā ṭhitibhāgiyā vā na hoti, tathā mahāpuriso andhānaṃ pariṇāyako hoti, maggaṃ ācikkhati, badhirānaṃ hatthamuddāya saññaṃ deti, atthamanuggāheti, tathā mūgānaṃ. Pīṭhasappikānaṃ pīṭhaṃ deti, vāheti vā. Assaddhānaṃ saddhāpaṭilābhāya vāyamati, kusītānaṃ ussāhajananāya, muṭṭhassatīnaṃ satisamāyogāya. Vibbhantattānaṃ samādhisampadāya, duppaññānaṃ paññādhigamāya vāyamati. Kāmacchandapariyuṭṭhitānaṃ kāmacchandapaṭivinodanāya vāyamati. Byāpādathinamiddhauddhaccakukkuccavicikicchāpariyuṭṭhitānaṃ vicikicchāvinodanāya vāyamati. Kāmavitakkādipakatānaṃ kāmavitakkādimicchāvitakkavinodanāya vāyamati. Pubbakārīnaṃ sattānaṃ kataññutaṃ nissāya pubbabhāsī piyavādī saṅgāhako sadisena, adhikena vā paccupakāre sammānetā hoti.

Āpadāsu sahāyakiccaṃ anutiṭṭhati, tesaṃ tesañca sattānaṃ pakatiṃ, sabhāvañca parijānitvā yehi yathā saṃvasitabbaṃ hoti, tehi tathā saṃvasati. Yesu ca yathā paṭipajjitabbaṃ hoti, tesu tathā paṭipajjati. Tañca kho akusalato vuṭṭhāpetvā kusale patiṭṭhāpanavasena, na aññathā. Paracittānurakkhaṇā hi bodhisattānaṃ yāvadeva kusalābhivaḍḍhiyā. Tathā hitajjhāsayenāpi paro na sāhasitabbo, na bhaṇḍitabbo, na maṅkubhāvamāpādetabbo, na parassa kukkuccaṃ uppādetabbaṃ, na niggahaṭṭhāne codetabbo, na nīcataraṃ paṭipannassa attā uccatare ṭhapetabbo, na ca paresu sabbena sabbaṃ asevinā bhavitabbaṃ, na atisevinā, na akālasevinā bhavitabbaṃ.

Yutte pana satte desakālānurūpaṃ sevati, na ca paresaṃ purato piyepi garahati, appiye vā pasaṃsati, na adhiṭṭhāya vissāsī hoti, na dhammikaṃ upanimantanaṃ paṭikkhipati, na paññattiṃ upagacchati, nādhikaṃ paṭiggaṇhāti, saddhāsampanne saddhānisaṃsakathāya sampahaṃseti, sīlasutacāgapaññāsampanne paññānisaṃsakathāya sampahaṃseti. Sace pana bodhisatto abhiññābalappatto hoti, pamādāpanne satte abhiññābalena yathārahaṃ nirayādike dassento saṃvejetvā assaddhādike saddhādīsu patiṭṭhāpeti, sāsane otāreti, saddhādiguṇasampanne paripāceti. Evamassa mahāpurisassa cārittabhūto aparimāṇo puññābhisando kusalābhisando uparūpari abhivaḍḍhatīti veditabbaṃ.

Apica yā sā 『『kiṃ sīlaṃ, kenaṭṭhena sīla』』ntiādinā pucchaṃ katvā 『『pāṇātipātādīhi viramantassa, vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā sīla』』ntiādinā nayena nānappakārato sīlassa vitthārakathā visuddhimagge (visuddhi.

我來為您直譯這段巴利文： 以此所得成就不成衰分或住分,如是大士為盲者引導,指示道路,為聾者以手勢給予標識,攝受義利,如是為啞者。為跛者給座或載運。為無信者勤求得信,為懈怠者生起精進,為失念者攝念。為散亂者勤求定圓滿,為劣慧者勤求慧得。為欲貪纏縛者勤求除欲貪。為嗔恨昏沉睡眠掉舉惡作疑纏縛者勤求除疑。為欲尋等所作者勤求除欲尋等邪尋。依先作者的知恩為先語愛語攝受,以等或勝回報恭敬。 于災難作同伴事,了知彼彼有情性質自性后與應如何共住者如是共住。于應如何行者如是而行。此實由令離不善住善,非余。因菩薩護他心唯為增善。如是以利益意樂亦不應強迫他,不應呵責,不應令羞恥,不應生他追悔,不應于責處訶責,不應於行低劣者置自於高,不應於他完全不親近,不應過度親近,不應非時親近。 但親近相應有情隨處時,不於他前贊愛者貶不愛者,不執取親信,不拒絕如法邀請,不達制限,不過量受取,以信功德語令信具足者歡喜,以慧功德語令戒聞舍慧具足者歡喜。若菩薩得神通力,以神通力隨宜示放逸有情地獄等令怖畏后令無信等住信等,令入教,令信等功德具足者成熟。應知如是此大士行持之無量福流善流上上增長。 複次如是"何為戒,以何義為戒"等作問已如是"離殺生等或圓滿行儀者思等法為戒"等方式種種廣說戒于清凈道。;

1.6) vuttā, sā sabbāpi idha āharitvā vattabbā. Kevalañhi tattha sāvakabodhisattavasena sīlakathā āgatā, idha mahābodhisattavasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbāti ayameva viseso. Yato idaṃ sīlaṃ mahāpuriso yathā na attano duggatiyaṃ parikilesavimuttiyā, sugatiyampi na rajjasampattiyā, na cakkavattī, na deva, na sakka, na māra, na brahmasampattiyā pariṇāmeti, tathā na attano tevijjatāya, na chaḷabhiññatāya, na catupaṭisambhidādhigamāya, na sāvakabodhiyā, na paccekabodhiyā pariṇāmeti, atha kho sabbaññubhāvena sabbasattānaṃ anuttarasīlālaṅkārasampādanatthameva pariṇāmetīti ayaṃ sīlapāramiyā paṭipattikkamo.

Tathā yasmā karuṇūpāyakosallapariggahitā ādīnavadassanapubbaṅgamā kāmehi ca bhavehi ca nikkhamanavasena pavattā kusalacittuppatti nekkhammapāramī, tasmā sakalasaṃkilesanivāsanaṭṭhānatāya, puttadārādīhi mahāsambādhatāya, kasivāṇijjādinānāvikammantādhiṭṭhānabyākulatāya ca gharāvāsassa nekkhammasukhādīnaṃ anokāsataṃ, kāmānañca 『『satthadhārālaggamadhubindu viya ca kadalī viya ca avaleyhamānaparittassādavipulānatthānubandhā』』ti ca vijjulatobhāsena gahetabbaṃ naccaṃ viya parittakālūpalabbhā, ummattakālaṅkāro viya viparītasaññāya anubhavitabbā, karīsāvacchādanamukhaṃ viya paṭikārabhūtā, udake temitaṅguliyā nisārudakapānaṃ viya atittikarā, chātajjhattabhojanaṃ viya sābādhā, balisāmisaṃ viya byāsanupanipātakāraṇā (byasanasannipātakāraṇā – dī. ni. ṭī.

我來為您直譯這段巴利文： 1.6.已說,此一切應在此引述說明。但彼處以聲聞菩薩方式而來戒說,此處以大菩薩方式以悲愍方便善巧為先而說,此即差別。由此此戒大士如是不迴向于自己離苦惱于惡趣,于善趣亦不為王位成就,不為轉輪王、天、帝釋、魔、梵天成就,如是不迴向于自己三明,不為六神通,不為得四無礙解,不為聲聞菩提,不為獨覺菩提,然為一切知性為一切有情成就無上戒莊嚴而回向,此為戒波羅蜜行道。 如是因為由悲愍方便善巧攝持以見過患為先由諸欲及諸有出離而起善心為出離波羅蜜,故由一切煩惱住處性,由子妻等極擁擠性,由農商等種種事業執著紛亂性,在家無出離樂等處所,諸欲如"刀口蜜滴及如芭蕉嘗時少味多苦隨"及"如電光照見舞蹈般短時可得,如狂人莊嚴由顛倒想應受用,如覆糞口般為對治,如濕指嘗露水般不滿足,如饑時食般有病,如魚餌般為災禍生起因"。

1.7), aggisantāpo viya kālattayepi dukkhuppattihetubhūtā, makkaṭālepo viya bandhananimittā, ghātakāvacchādanakimālayo viya anatthacchādanā, sapattagāmavāso viya bhayaṭṭhānabhūtā, paccatthikaposako viya kilesamārādīnaṃ āmisabhūtā, chaṇasampattiyo viya vipariṇāmadukkhā, koṭaraggi viya antodāhakā, purāṇakūpāvalambabīraṇamadhupiṇḍaṃ viya anekādīnavā, loṇūdakapānaṃ viya pipāsāhetubhūtā, surāmerayaṃ viya nīcajanasevitā , appassādatāya aṭṭhikaṅkalūpamā』』tiādinā ca nayena ādīnavaṃ sallakkhetvā tabbipariyāyena nekkhamme ānisaṃsaṃ passantena nekkhammapavivekaupasamasukhādīsu ninnapoṇapabbhāracittena nekkhammapāramiyaṃ paṭipajjitabbaṃ.

Yasmā pana nekkhammaṃ pabbajjāmūlakaṃ, tasmā pabbajjā tāva anuṭṭhātabbā. Pabbajjamanutiṭṭhantena mahāsattena asati buddhuppāde kammavādīnaṃ kiriyavādīnaṃ tāpasaparibbājakānaṃ pabbajjā anuṭṭhātabbā. Uppannesu pana sammāsambuddhesu tesaṃ sāsane eva pabbajitabbaṃ. Pabbajitvā ca yathāvutte sīle patiṭṭhitena tassā eva sīlapāramiyā vodāpanatthaṃ dhutaguṇā samādātabbā. Samādinnadhutadhammā hi mahāpurisā sammadeva te pariharantā appicchāsantuṭṭhasallekhapavivekaasaṃsaggavīriyārambhasubharatādiguṇasalilavikkhālitakilesamalatāya anavajjasīlavataguṇaparisuddhasamācārā porāṇe ariyavaṃsattaye patiṭṭhitā catutthaṃ bhāvanārāmatāsaṅkhātaṃ ariyavaṃsaṃ gantuṃ cattārīsāya ārammaṇesu yathārahaṃ upacārappanābhedaṃ jhānaṃ upasampajja viharanti. Evañhissa sammadeva nekkhammapāramī pāripūritā hoti. Imasmiṃ pana ṭhāne terasahi dhutadhammehi saddhiṃ dasa kasiṇāni dasāsubhāni dasānussatiyo cattāro brahmavihārā cattāro āruppā ekā saññā ekaṃ vavatthānanti cattārīsa samādhibhāvanākammaṭṭhānāni, bhāvanāvidhānañca vitthārato vattabbāni, taṃ panetaṃ sabbaṃ yasmā visuddhimagge (visuddhi.

我來為您直譯這段巴利文： 1.7.如火熱般為三時苦生因,如猴膠般為繫縛因,如屠夫覆蓋污泥般覆藏無義,如敵村住處般為怖畏處,如養敵般為煩惱魔等資具,如節日成就般為變壞苦,如樹洞火般內燃,如古井懸掛萱草蜜團般多過患,如鹹水飲般為渴因,如酒醪般為下人所習,由少味故如骨鎖譬喻等方式見過患,以此相反見出離功德,心向趣傾于出離遠離寂靜樂等,應行出離波羅蜜。 因出離以出家為根本,故先應行出家。大士行出家無佛出世時應行業論者事論者苦行遍行者出家。于正等覺出世時則應于其教中出家。出家后住如說戒為清凈彼戒波羅蜜應受頭陀支。因受持頭陀法大士們正持彼等由少欲知足減損遠離不雜勤精進易養等功德水洗煩惱垢故無過戒行功德清凈行住于古三聖種,為趣第四名樂修聖種,於四十所緣隨宜具近行安止差別禪而住。如是此正圓滿出離波羅蜜。此處應與十三頭陀法俱說十遍十不凈十隨念四梵住四無色一想一差別四十定修業處及修習方法詳細,此一切因於清凈道。;

1.22, 47) sabbākārato vitthāretvā vuttaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Kevalañhi tattha sāvakabodhisattassa vasena vuttaṃ, idha mahābodhisattassa vasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbanti ayameva viseso. Evamettha nekkhammapāramiyā paṭipattikkamo veditabbo.

Tathā paññāpāramiṃ sampādetukāmena yasmā paññā āloko viya andhakārena mohena saha na vattati, tasmā mohakāraṇāni tāva bodhisattena parivajjetabbāni. Tatthimāni mohakāraṇāni-arati tandī vijambhitā ālasiyaṃ gaṇasaṅgaṇikārāmatā niddāsīlatā anicchayasīlatā ñāṇasmiṃ akutūhalatā micchādhimāno aparipucchakatā kāyassa nasammāparihāro asamāhitacittatā duppaññānaṃ puggalānaṃ sevanā paññavantānaṃ apayirupāsanā attaparibhavo micchāvikappo viparītābhiniveso kāyadaḷhībahulatā asaṃvegasīlatā pañca nīvaraṇāni, saṅkhepato yevāpanadhamme āsevato anuppannā paññā nuppajjati, uppannā parihāyati , iti imāni mohakāraṇāni, tāni parivajjantena bāhusacce, jhānādīsu ca yogo karaṇīyo.

Tatthāyaṃ bāhusaccassa visayavibhāgo – pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo cattāri saccāni bāvīsatindriyāni dvādasapadiko paṭiccasamuppādo, tathā satipaṭṭhānādayo kusalādidhammappabhedā ca, yāni ca loke anavajjāni vijjāṭṭhānāni, yo ca sattānaṃ hitasukhavidhānanayo byākaraṇaviseso. Iti evaṃ pakāraṃ sakalameva sutavisayaṃ upāyakosallapubbaṅgamāya paññāya, satiyā, vīriyena ca sādhukaṃ uggahaṇasavanadhāraṇaparicayaparipucchāhi ogāhetvā tattha ca paresaṃ patiṭṭhāpanena sutamayā paññā nibbattetabbā, tathā sattānaṃ itikattabbatāsu ṭhānuppattikā paṭibhānabhūtā, āyāpāyaupāyakosallabhūtā ca paññā hitesitaṃ nissāya tattha tattha yathārahaṃ pavattetabbā, tathā khandhādīnaṃ sabhāvadhammānaṃ ākāraparitakkanamukhena ceva nijjhānaṃ khamāpentena ca cintāmayā paññā nibbattetabbā.

Khandhādīnaṃyeva pana salakkhaṇasāmaññalakkhaṇapariggahaṇavasena lokiyapariññaṃ nibbattentena pubbabhāgabhāvanāpaññā sampādetabbā. Evañhi 『『nāmarūpamattamidaṃ, yathārahaṃ paccayehi uppajjati ceva nirujjhati ca, na ettha koci kattā vā kāretā vā, hutvā abhāvaṭṭhena aniccaṃ, udayabbayapaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattā』』ti ajjhattikadhamme, bāhirakadhamme ca nibbisesaṃ parijānanto tattha āsaṅgaṃ pajahanto, pare ca tattha taṃ pajahāpento kevalaṃ karuṇāvaseneva yāva na buddhaguṇā hatthatalaṃ āgacchanti, tāva yānattaye satte avatāraṇaparipācanehi patiṭṭhāpento, jhānavimokkhasamādhisamāpattiyo, abhiññāyo ca lokiyavasībhāvaṃ pāpento paññāya matthakaṃ pāpuṇāti.

我來為您直譯這段巴利文： 1.22, 47.一切行相詳說已說,故應如彼說方式了知。但彼處依聲聞菩薩說,此處依大菩薩以悲愍方便善巧為先而說,此即差別。如是此中應知出離波羅蜜行道。 如是欲成就慧波羅蜜者因慧如光明不與如黑暗的癡俱行,故菩薩先應避癡因。此中癡因為:不樂、懈怠、呵欠、懶惰、樂眾聚、常睡眠、不決定性、于智不好奇、邪慢、不遍問、身不正持、心不等持、親近劣慧人、不親近有慧者、輕蔑自己、邪尋思、顛倒執著、多身固執、不怖畏性、五蓋,略說習非法者未生慧不生、已生則退失,如是為癡因,避彼等者應作多聞及禪等修習。 此中多聞境分別 - 五蘊、十二處、十八界、四諦、二十二根、十二支緣起,如是念處等善等諸法差別,及世間無過知處,及有情利樂施設方式文詞差別。如是如此種類整個聞境以方便善巧為先的慧、念、精進以善聞受持憶修習遍問深入及令他住立其中而生聞所成慧,如是依求利生起有情所應作處時機辯才及得失方便善巧慧應隨處隨宜轉起,如是以思惟行相方式及令忍可而生思所成慧。 複次正由蘊等諸法以攝自相共相方式生世間遍知而成就前分修慧。如是"此唯名色,隨因緣生滅,此中無作者令作者,以有已無義故無常,以生滅逼惱義故苦,以不自在義故無我"如是遍知內法外法無差別舍彼中執著,令他舍彼中彼執著,唯由悲愍直至佛功德未如掌中物為止,以令入三乘成熟令住立,得禪解脫定等至神通及世間自在而達慧頂。

Tattha yācimā iddhividhañāṇaṃ dibbasotadhātuñāṇaṃ cetopariyañāṇaṃ pubbenivāsānussatiñāṇaṃ dibbacakkhuñāṇaṃ yathākammūpagañāṇaṃ anāgataṃsañāṇanti saparibhaṇḍā pañcalokiyābhiññāsaṅkhātā bhāvanāpaññā, yā ca khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedesu catubhūmakesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā sīlavisuddhi cittavisuddhīti mūlabhūtāsu imāsu dvīsu visuddhīsu patiṭṭhāya diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhīti sarīrabhūtā imā pañca visuddhiyo sampādentena bhāvetabbā lokiyalokuttarabhedā bhāvanāpaññā, tāsaṃ sampādanavidhānaṃ yasmā 『『tattha 『ekopi hutvā bahudhā hotī』tiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā』』tiādinā, (visuddhi. 2.365) 『『khandhāti pañcha khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho』』tiādinā (visuddhi.

我來為您直譯這段巴利文： 此中如是神變智、天耳界智、他心智、宿住隨念智、天眼智、隨業趣智、未來分智等具支分五世間神通所說修慧,及於蘊處界根諦緣起等差別四地諸法以受持遍問方式作智修習后,住立於此戒清凈心清凈二根本清凈,成就見清凈、度疑清凈、道非道智見清凈、行道智見清凈、智見清凈等五身體清凈,應修世間出世間差別修慧,彼等成就方法因如"此中'一成多'等神變欲作初業瑜伽者"等,"蘊為五蘊色蘊受蘊想蘊行蘊識蘊"等。

2.431) ca visayavisayivibhāgena (visayavibhāgena – cariyā. aṭṭha. pakiṇṇakakathā) saddhiṃ visuddhimagge sabbākārato vitthāretvā vuttaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Kevalañhi tattha sāvakabodhisattassa vasena paññā āgatā, idha mahābodhisattassa vasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbā. Ñāṇadassanavisuddhiṃ apāpetvā paṭipadāñāṇadassanavisuddhiyaṃyeva vipassanā ṭhapetabbāti ayameva visesoti. Evamettha paññāpāramiyā paṭipattikkamo veditabbo.

Tathā yasmā sammāsambodhiyā katābhinīhārena mahāsattena pāramīparipūraṇatthaṃ sabbakālaṃ yuttappayuttena bhavitabbaṃ ābaddhaparikaraṇena, tasmā kālena kālaṃ 『『ko nu kho ajja mayā puññasambhāro, ñāṇasambhāro vā upacito, kiṃ vā mayā parahitaṃ kata』』nti divase divase paccavekkhantena sattahitatthaṃ ussāho karaṇīyo, sabbesampi sattānaṃ upakārāya attano pariggahabhūtaṃ vatthuṃ, kāyaṃ, jīvitañca nirapekkhanacittena ossajjitabbaṃ, yaṃ kiñci kammaṃ karoti kāyena, vācāya vā, taṃ sabbaṃ sambodhiyaṃ ninnacitteneva kātabbaṃ, bodhiyā pariṇāmetabbaṃ, uḷārehi, ittarehi ca kāmehi vinivattacitteneva bhavitabbaṃ, sabbāsu ca itikattabbatāsu upāyakosallaṃ paccupaṭṭhapetvā paṭipajjitabbaṃ.

Tasmiṃ tasmiñca sattahite āraddhavīriyena bhavitabbaṃ iṭṭhāniṭṭhādisabbasahena avisaṃvādinā. Sabbepi sattā anodhiso mettāya, karuṇāya ca pharitabbā. Yā kāci sattānaṃ dukkhuppatti, sabbā sā attani pāṭikaṅkhitabbā. Sabbesañca sattānaṃ puññaṃ abbhanumoditabbaṃ, buddhānaṃ mahantatā mahānubhāvatā abhiṇhaṃ paccavekkhitabbā, yañca kiñci kammaṃ karoti kāyena, vācāya vā, taṃ sabbaṃ bodhicittapubbaṅgamaṃ kātabbaṃ. Iminā hi upāyena dānādīsu yuttappayuttassa thāmavato daḷhaparakkamassa mahāsattassa bodhisattassa aparimeyyo puññasambhāro, ñāṇasambhāro ca divase divase upacīyati.

Apica sattānaṃ paribhogatthaṃ, paripālanatthañca attano sarīraṃ, jīvitañca pariccajitvā khuppipāsasītuṇhavātātapādidukkhapatikāro pariyesitabbo ca uppādetabbo ca, yañca yathāvuttadukkhapatikārajaṃ sukhaṃ attanā paṭilabhati, tathā ramaṇīyesu ārāmuyyānapāsādataḷākādīsu , araññāyatanesu ca kāyacittasantāpābhāvena abhinibbutattā attanā sukhaṃ paṭilabhati, yañca suṇāti 『『buddhānubuddhapaccekabuddhā, mahābodhisattā ca nekkhammapaṭipattiyaṃ ṭhitā』』ti ca 『『diṭṭhadhammikasukhavihārabhūtaṃ īdisaṃ nāma jhānasamāpattisukhamanubhavantī』』ti ca, taṃ sabbaṃ sattesu anodhiso upasaṃharati. Ayaṃ tāva nayo asamāhitabhūmiyaṃ patiṭṭhitassa.

我來為您直譯這段巴利文： 2.431.及境與境者分別于清凈道一切行相詳說,故應如彼說方式了知。但彼處依聲聞菩薩而來慧,此處依大菩薩以悲愍方

Samāhitabhūmiyaṃ pana patiṭṭhito attanā yathānubhūtaṃ visesādhigamanibbattaṃ pītiṃ, passaddhiṃ, sukhaṃ, samādhiṃ, yathābhūtañāṇañca sattesu adhimuccanto upasaṃharati pariṇāmeti, tathā mahati saṃsāradukkhe, tassa ca nimittabhūte kilesābhisaṅkhāradukkhe nimuggaṃ sattanikāyaṃ disvā tatrāpi khādanachedanabhedanasedanapisanahiṃsanaaggisantāpādijanitā dukkhā tibbā kharā kaṭukā vedanā nirantaraṃ cirakālaṃ vedayante narake, aññamaññaṃ kujjhanasantāsanavisodhanahiṃsanaparādhīnatādīhi mahādukkhaṃ anubhavante tiracchānagate, jotimālākulasarīre khuppipāsavātātapādīhi ḍayhamāne, visussamāne ca vantakheḷādiāhāre, uddhabāhu viravante nijjhāmataṇhikādike mahādukkhaṃ vedayamāne pete ca pariyeṭṭhimūlakaṃ mahantaṃ anayabyasanaṃ pāpuṇante hatthacchedādikaraṇayogena dubbaṇṇaduddasikadaliddādibhāvena khuppipāsādiābādhayogena balavantehi abhibhavanīyato, paresaṃ vahanato, parādhīnato ca narake, pete, tiracchānagate ca atisayante apāyadukkhanibbisesaṃ dukkhamanubhavante manusse ca tathā visayaparibhogavikkhittacittatāya rāgādipariḷāhena ḍayhamāne vātavegasamuṭṭhitajālāsamiddhasukkhakaṭṭhasannipāte aggikkhandhe viya anupasantapariḷāhavuttike anupasantanihataparādhīne (anihataparādhīne dī. ni. ṭī. 1.7) kāmāvacaradeve ca mahatā vāyāmena vidūramākāsaṃ vigāhitasakuntā viya, balavatā dūre pāṇinā khittasarā viya ca 『『satipi cirappavattiyaṃ anaccantikatāya pātapariyosānā anatikkantajātijarāmaraṇā evā』』ti rūpāvacarārūpāvacaradeve ca passantena mahantaṃ saṃvegaṃ paccupaṭṭhāpetvā mettāya, karuṇāya ca anodhiso sattā pharitabbā. Evaṃ kāyena, vācāya, manasā ca bodhisambhāre nirantaraṃ upacinantena yathā pāramiyo paripūrenti, evaṃ sakkaccakārinā sātaccakārinā anolīnavuttinā ussāho pavattetabbo, vīriyapāramī paripūretabbā.

Apica 『『acinteyyāparimeyyavipuloḷāravimalanirupamanirupakkilesaguṇagaṇanicayanidānabhūtassa buddhabhāvassa ussakkitvā sampahaṃsanayoggaṃ vīriyaṃ nāma acinteyyānubhāvameva, yaṃ na pacurajanā sotumpi sakkuṇanti, pageva paṭipajjituṃ. Tathā hi tividhā abhinīhāracittuppatti, catasso buddhabhūmiyo, (su. ni. aṭṭha. 1.34) cattāri saṅgahavatthūni , (dī. ni. 3.210; a. ni.

我來為您直譯這段巴利文： 住等持地者則以自己如所證得殊勝證得所生喜、輕安、樂、定、如實智等於諸有情勝解迴向,如是見沉沒于大輪迴苦及其因煩惱行苦之眾生,于彼中不斷長時受啖割破裂炙壓害火熱等所生苦猛利粗重劇痛受于地獄,以互相嗔恐怖清凈傷害他主等受大苦於畜生趣,以火鬘纏身飢渴風熱等燒乾以唾吐等食物上舉手號叫受大苦於餓鬼及遭遇尋求為本大禍患由斷手等作業成醜陋難見貧窮等狀以飢渴等病苦由強者壓制運載他物他主等超越于地獄餓鬼畜生趣無差別苦的人,如是以境受用散亂心為貪等熾燃燒如風力生起炎猛幹薪聚火聚無息止熾燃壓制他欲界天及如以大精進深入遠虛空鳥、如為強力遠投箭"雖長時轉起以非永恒故有墮盡無超越生老死"如是見色無色界天后,現起大厭離以慈悲無限遍滿諸有情。如是以身語意不斷積集菩提資糧,如波羅蜜圓滿,應如是以恭敬作常作不退轉而發勤勉,圓滿精進波羅蜜。 複次"為不可思議無量廣大殊勝清凈無比無垢功德蘊集因的佛果,勇猛令歡喜相應的精進名為不可思議威力,多人不能聞況能行。如是三種勝願心生起,四佛地,四攝事,<.Assistant>

4.32) karuṇekarasatā, buddhadhammesu sacchikaraṇena visesappaccayo, nijjhānakkhanti, sabbadhammesu nirupalepo, sabbasattesu piyaputtasaññā, saṃsāradukkhehi aparikhedo, sabbadeyyadhammapariccāgo, tena ca niratimānatā, adhisīlādiadhiṭṭhānaṃ, tattha ca acañcalatā, kusalakiriyāsu pītipāmojjatā, vivekaninnacittatā, jhānānuyogo, anavajjadhammesu atittiyatā, yathāsutassa dhammassa paresaṃ hitajjhāsayena desanāya ārambhadaḷhatā, dhīravīrabhāvo, parāpavādaparāpakāresu vikārābhāvo, saccādhiṭṭhānaṃ, samāpattīsu vasībhāvo, abhiññāsu balappatti, lakkhaṇattayāvabodho, satipaṭṭhānādīsu abhiyogena lokuttaramaggasambhārasambharaṇaṃ, navalokuttarāvakkantī』』ti evamādikā sabbāpi bodhisambhārapaṭipatti vīriyānubhāveneva samijjhatīti abhinīhārato yāva mahābodhi anossajjantena sakkaccaṃ nirantaraṃ vīriyaṃ yathā uparūpari visesāvahaṃ hoti, evaṃ sampādetabbaṃ. Sampajjamāne ca yathāvutte vīriye, khantisaccādhiṭṭhānādayo ca dānasīlādayo ca sabbepi bodhisambhārā tadadhīnavuttitāya sampannā eva hontītikhantiādīsupi imināva nayena paṭipatti veditabbā.

Iti sattānaṃ sukhūpakaraṇapariccāgena bahudhānuggahakaraṇaṃ dānena paṭipatti, sīlena tesaṃ jīvitasāpateyyadārarakkhābhedapiyahitavacanāvihiṃsādikaraṇāni, nekkhammena tesaṃ āmisapaṭiggahaṇadhammadānādinā anekavidhā hitacariyā, paññāya tesaṃ hitakaraṇūpāyakosallaṃ, vīriyena tattha ussāhārambhaasaṃhīrakaraṇāni, khantiyā tadaparādhasahanaṃ, saccena nesaṃ avañcanatadupakārakiriyāsamādānāvisaṃvādanādi, adhiṭṭhānena tadupakaraṇe anatthasampātepi acalanaṃ, mettāya nesaṃ hitasukhānucintanaṃ, upekkhāya nesaṃ upakārāpakāresu vikārānāpattīti evaṃ aparimāṇe satte ārabbha anukampitasabbasattassa bodhisattassa puthujjanehi asādhāraṇo aparimāṇo puññañāṇasambhārupacayo ettha paṭipattīti veditabbaṃ. Yo cetāsaṃ paccayo vutto, tattha ca sakkaccaṃ sampādanaṃ.

Ko vibhāgoti –

Sāmaññabhedato etā, dasavidhā vibhāgato;

Tidhā hutvāna paccekaṃ, samatiṃsavidhā samaṃ.

Dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti hi samatiṃsa pāramiyo. Tattha 『『katābhinīhārassa bodhisattassa parahitakaraṇābhininnāsayapayogassa kaṇhadhammavokiṇṇā sukkā dhammā pāramiyo, tehi avokiṇṇā sukkā dhammā upapāramiyo, akaṇhā asukkā dhammā paramatthapāramiyo』』ti keci. 『『Samudāgamanakālesu pūriyamānā pāramiyo, bodhisattabhūmiyaṃ puṇṇā upapāramiyo, buddhabhūmiyaṃ sabbākāraparipuṇṇā paramatthapāramiyo. Bodhisattabhūmiyaṃ vā parahitakaraṇato pāramiyo, attahitakaraṇato upapāramiyo, buddhabhūmiyaṃ balavesārajjasamadhigamena ubhayahitaparipūraṇato paramatthapāramiyoti evaṃ ādimajjhapariyosānesu paṇidhānārambhapariniṭṭhānesu tesaṃ vibhāgo』』ti apare. 『『Dosupasamakaruṇāpakatikānaṃ bhavasukhavimuttisukhaparamasukhappattānaṃ puññūpacayabhedato tabbibhāgo』』ti aññe.

我來為您直譯這段巴利文： 4.32.悲心為一味,以現證佛法為殊勝緣,思擇忍,於一切法無染著,於一切有情起親子想,不厭輪迴苦,舍一切應施物,由此無慢高,增上戒等決定,于彼不動搖,于善作業有喜悅,心傾向遠離,修習禪定,于無過法無厭足,以利他意樂開始為他說如所聞法勇猛堅固,于誹謗傷害無變異,真實決定,自在諸定,增益神通,了知三相,以修習念處等集積出世間道資糧,入於九出世間"如是等一切菩提資糧行皆由精進力成就,故從發願乃至大菩提不捨恭敬不斷精進應如是成就漸上殊勝。成就如說精進時,忍真實決定等及施戒等一切菩提資糧以依彼而轉故即成就,于忍等亦應以此理解行道。 如是以舍諸有情樂資具而多種攝受是以施行道,以戒為彼等護命財妻守破說愛語無害等,以出離為彼等接受資具說法等多種利行,以慧為彼等作利善巧方便,以精進于彼發勤勉不退轉,以忍容忍彼等過失,以真實為彼等不欺作利事不違約等,以決定於利益事遭不利亦不動搖,以慈思惟彼等利樂,以舍于彼等利害無變異,如是緣無量有情悲愍一切有情菩薩與凡夫不共無量福智資糧積集是此行道應知。及如所說彼等因及於彼恭敬成就。 何差別? 總別彼等是十種差別 各成為三種,共三十種 即十波羅蜜、十近波羅蜜、十最上義波羅蜜為三十波羅蜜。此中"已發願菩薩以利他傾向意樂加行,黑法所雜白法為波羅蜜,不為彼所雜白法為近波羅蜜,非黑非白法為最上義波羅蜜"是某些人說。"于集起時修習為波羅蜜,于菩薩地圓滿為近波羅蜜,于佛地一切行相圓滿為最上義波羅蜜。或於菩薩地作利他為波羅蜜,作自利為近波羅蜜,于佛地得力無畏等圓滿兩利為最上義波羅蜜,如是於始中終愿開始究竟彼等差別"是其他人說。"由息滅過患悲愍為性得有樂解脫樂最上樂積福差別為彼差別"是另一些人說。

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

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

Kosaṅgahoti ettha pana –

Yathā vibhāgato tiṃsa-vidhā saṅgahato dasa;

Chappakārāva etāsu, yugaḷādīhi sādhaye.

Yathā hi esā vibhāgato tiṃsavidhāpi dānapāramiādibhāvato dasavidhā, evaṃ dānasīlakhantivīriyajhānapaññāsabhāvena chabbidhā. Etāsu hi nekkhammapāramī sīlapāramiyā saṅgahitā tassā pabbajjābhāve. Nīvaraṇavivekabhāve pana jhānapāramiyā, kusaladhammabhāve chahipi saṅgahitā, saccapāramī sīlapāramiyā ekadesā eva vacīsaccaviratisaccapakkhe. Ñāṇasaccapakkhe pana paññāpāramiyā saṅgahitā, mettāpāramī jhānapāramiyā eva, upekkhāpāramī jhānapaññāpāramīhi, adhiṭṭhānapāramī sabbāhipi saṅgahitāti.

我來為您直譯這段巴利文： "以慚愧念慢所依、出世間法為主、重戒定慧、已度令度使度者、隨覺獨覺正等覺以波羅蜜近波羅蜜最上義波羅蜜得三菩提故如是差別"是某些人說。"從心願乃至語愿所行資糧為波羅蜜,從語愿乃至身愿所行為近波羅蜜,從身愿以後為最上義波羅蜜"是其他人說。另有人說"以隨喜他福德方式所行資糧為波羅蜜,以令他作方式所行為近波羅蜜,以自作方式所行為最上義波羅蜜"。如是"能得有樂福智資糧為波羅蜜,能得自己涅槃樂為近波羅蜜,能得他人二樂為最上義波羅蜜"是某些人說。 舍子妻財等資具為施波羅蜜,舍自身分為施近波羅蜜,舍自命為施最上義波羅蜜。如是因子妻等三種不超越方式為三戒波羅蜜,于彼等三種事斷除執著出離方式為三出離波羅蜜,除去資具身份命愛為有情判定利不利方式為三慧波羅蜜,以精進如說差別舍等方式為三精進波羅蜜,忍受傷害資具身份命方式為三忍波羅蜜,因資具身份命不捨真實方式為三真實波羅蜜,以施等波羅蜜不動決定方式成就故於資具等壞滅亦不動決定方式為三決定波羅蜜,于傷害資具等有情亦不捨慈方式為三慈波羅蜜,于如說三事利害的有情行中得中舍方式為三舍波羅蜜,如是等應知彼等差別。 攝類中: 如差別三十種,攝歸則十種; 於此等六種,應以雙等成就。 如此差別雖三十種,以施波羅蜜等性為十種,如是以施戒忍精進禪慧性為六種。此中出離波羅蜜攝於戒波羅蜜因彼是出家性。然于離蓋性則攝於禪波羅蜜,于善法性則攝於六種,真實波羅蜜為戒波羅蜜一分于語真實離虛妄真實分。然于智真實分則攝於慧波羅蜜,慈波羅蜜即是禪波羅蜜,舍波羅蜜攝於禪慧波羅蜜,決定波羅蜜攝於一切。

Etesañca dānādīnaṃ channaṃ guṇānaṃ aññamaññasambandhānaṃ pañcadasa yugaḷādīni pañcadasa yugaḷādisādhakāni honti. Seyyathidaṃ? Dānasīlayugaḷena parahitāhitānaṃ karaṇākaraṇayugaḷasiddhi, dānakhantiyugaḷena alobhādosayugaḷasiddhi, dānavīriyayugaḷena cāgasutayugaḷasiddhi, dānajhānayugaḷena kāmadosappahānayugaḷasiddhi, dānapaññāyugaḷena ariyayānadhurayugaḷasiddhi, sīlakhantidvayena payogāsayasuddhadvayasiddhi, sīlavīriyadvayena bhāvanādvayasiddhi, sīlajhānadvayena dussīlyapariyuṭṭhānappahānadvayasiddhi, sīlapaññādvayena dānadvayasiddhi, khantivīriyadvayena khamātejadvayasiddhi, khantijhānadukena virodhānurodhappahānadukasiddhi, khantipaññādukena suññatākhantipaṭivedhadukasiddhi, vīriyajhānadukena paggahāvikkhepadukasiddhi, vīriyapaññādukena saraṇadukasiddhi, jhānapaññādukena yānadukasiddhi. Dānasīlakhantitikena lobhadosamohappahānatikasiddhi, dānasīlavīriyatikena bhogajīvitakāyasārādānatikasiddhi, dānasīlajhānatikena puññakiriyavatthutikasiddhi, dānasīlapaññātikena āmisābhayadhammadānatikasiddhīti evaṃ itarehipi tikehi, catukkādīhi ca yathāsambhavaṃ tikāni, catukkādīni ca yojetabbāni.

Evaṃ chabbidhānampi pana imāsaṃ pāramīnaṃ catūhi adhiṭṭhānehi saṅgaho veditabbo. Sabbapāramīnaṃ samūhasaṅgahato hi cattāri adhiṭṭhānāni. Seyyathidaṃ? Saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ, paññādhiṭṭhānanti. Tattha adhitiṭṭhati etena, ettha vā adhitiṭṭhati, adhiṭṭhānamattameva vā tanti adhiṭṭhānaṃ, saccañca taṃ adhiṭṭhānañca, saccassa vā adhiṭṭhānaṃ, saccaṃ vā adhiṭṭhānametassāti saccādhiṭṭhānaṃ. Evaṃ sesesupi. Tattha avisesato tāva katābhinīhārassa anukampitasabbasattassa mahāsattassa paṭiññānurūpaṃ sabbapāramīpariggahato saccādhiṭṭhānaṃ, tesaṃ paṭipakkhapariccāgato cāgādhiṭṭhānaṃ, sabbapāramitāguṇehi upasamanato upasamādhiṭṭhānaṃ. Tehi eva parahitesu upāyakosallato paññādhiṭṭhānaṃ.

Visesato pana 『『yācakānaṃ janānaṃ avisaṃvādetvā dassāmī』』ti paṭijānanato, paṭiññaṃ avisaṃvādetvā dānato, dānaṃ avisaṃvādetvā anumodanato , macchariyādipaṭipakkhapariccāgato, deyyapaṭiggāhakadānadeyyadhammakkhayesu lobhadosamohabhayavūpasamanato, yathārahaṃ yathākālaṃ yathāvidhānañca dānato, paññuttarato ca kusaladhammānaṃ caturadhiṭṭhānapadaṭṭhānaṃ dānaṃ. Tathā saṃvarasamādānassa avītikkamanato, dussīlyapariccāgato, duccaritavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ sīlaṃ. Yathāpaṭiññaṃ khamanato, katāparādhavikappapariccāgato, kodhapariyuṭṭhānavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānākhanti. Paṭiññānurūpaṃ parahitakaraṇato, visayapariccāgato, akusalavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ vīriyaṃ. Paṭiññānurūpaṃ lokahitānucintanato, nīvaraṇapariccāgato, cittavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ jhānaṃ. Yathāpaṭiññaṃ parahitūpāyakosallato, anupāyakiriyapariccāgato, mohajapariḷāhavūpasamanato, sabbaññutāpaṭilābhato ca caturadhiṭṭhānapadaṭṭhānā paññā.

我來為您直譯這段巴利文： 此等施等六功德互相關聯的十五雙等為十五雙等成就。即:以施戒雙成就作不作利不利雙,以施忍雙成就無貪無瞋雙,以施精進雙成就舍聞雙,以施禪雙成就斷除欲過雙,以施慧雙成就聖乘擔雙,以戒忍二成就加行意樂凈二,以戒精進二成就二修,以戒禪二成就斷惡戒纏二,以戒慧二成就二施,以忍精進二成就容忍威勢二,以忍禪二成就斷違順二,以忍慧二成就空性忍通達二,以精進禪二成就策舉散亂二,以精進慧二成就二歸依,以禪慧二成就二乘。以施戒忍三成就斷貪瞋癡三,以施戒精進三成就取財命身三要,以施戒禪三成就福業事三,以施戒慧三成就資無畏法施三,如是其他三及四等亦應隨宜配合三及四等。 如是六種此等波羅蜜應知以四決定攝。由攝一切波羅蜜蘊故有四決定。即:真實決定、舍決定、寂止決定、慧決定。此中以此決定,於此決定,或僅是決定性是決定,真實且是決定,或真實的決定,或以真實為決定是真實決定。如是于其餘亦然。此中先總說已發願悲愍一切有情大士由攝一切波羅蜜如誓為真實決定,由舍彼等對治為舍決定,由一切波羅蜜功德寂止為寂止決定,由彼等於利他方便善巧為慧決定。 別說則因"不欺乞求諸人我將施",不違誓而施,不違施而隨喜,舍慳等對治,于可施物、受施者、施與、法盡中息止貪瞋癡怖,隨宜時法而施及以慧為上的善法,施為四決定足處。如是由不違越受持律儀,舍惡戒,寂止惡行,以慧為上,戒為四決定足處。如誓容忍,舍分別已作過失,寂止嗔纏,以慧為上,忍為四決定足處。如誓作利他,舍境,寂止不善,以慧為上,精進為四決定足處。如誓思惟世間利,舍蓋,寂止心,以慧為上,禪為四決定足處。如誓利他方便善巧,舍非方便作為,寂止癡生熱惱,得一切智,慧為四決定足處。

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

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

Tattha antimabhave bodhisattassa caturadhiṭṭhānaparipūraṇaṃ. Paripuṇṇacaturadhiṭṭhānassa hi carimakabhavūpapattīti eke. Tatrāpi hi gabbhāvakkantiabhinikkhamanesu paññādhiṭṭhānasamudāgamena sato sampajāno saccādhiṭṭhānapāripūriyā sampatijāto uttarābhimukho sattapadavītihārena gantvā sabbā disā oloketvā saccānuparivattinā vacasā 『『aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā』』ti (dī. ni. 2.31; ma. ni.

我來為您直譯這段巴利文： 此中以隨順所知誓為真實決定,以舍欲境煩惱欲為舍決定,以息止瞋苦為寂止決定,以隨覺通達為慧決定。攝三種真實對治三過為真實決定,攝三種舍對治三過為舍決定,攝三種息止對治三過為寂止決定,攝三種智對治三過為慧決定。真實決定攝舍寂止慧決定由不欺及隨順誓。舍決定攝真實寂止慧決定由舍對治及一切舍果。寂止決定攝真實舍慧決定由息止煩惱熱惱及業熱惱。慧決定攝真實舍寂止決定由智為先及隨智轉。如是一切波羅蜜以真實生起,以舍顯示,以寂止增長,以慧清凈。因真實是彼等生因,舍是受因,寂止是遍覺因,慧是遍凈因。如是初為真實決定因真實誓,中為舍決定因已發願為利他舍自,末為寂止決定因一切息止為終。始中終為慧決定因有彼則生,無彼則不生,及如誓生。 此中大士以常作自利利他作尊重可愛的真實舍決定,為在家者以資具施攝受他人。如是以作自利利他作尊重可愛的寂止慧決定,為出家者以法施攝受他人。 此中最後生菩薩圓滿四決定。因圓滿四決定者入最後有,某些人說。此中於入胎出家以慧決定生起正知正念,以圓滿真實決定正生向北行七步觀察諸方以隨真實語"我為世間最上,我為世間第一,我為世間最勝";

3.207) tikkhattuṃ sīhanādaṃ nadi, upasamādhiṭṭhānasamudāgamena jiṇṇāturamatapabbajitadassāvino catudhammappadesakovidassa yobbanārogyajīvitasampattimadānaṃ upasamo, cāgādhiṭṭhānasamudāgamena mahato ñātiparivaṭṭassa, hatthagatassa ca cakkavattirajjassa anapekkhapariccāgoti.

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

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

Catutthe ṭhāne parinibbāne caturadhiṭṭhānaṃ paripuṇṇanti apare. Tatra hi parinibbutattā paramatthasaccasampattiyā saccādhiṭṭhānaparipūraṇaṃ, sabbūpadhipaṭinissaggena cāgādhiṭṭhānaparipūraṇaṃ, sabbasaṅkhārūpasamena upasamādhiṭṭhānaparipūraṇaṃ, paññāpayojanaparinibbānena paññādhiṭṭhānaparipūraṇanti.

Tatra mahāpurisassa visesena mettākhette abhijātiyaṃ saccādhiṭṭhānasamudāgatassa saccādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena karuṇākhette abhisambodhiyaṃ paññādhiṭṭhānasamudāgatassa paññādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena muditākhette dhammacakkappavattane cāgādhiṭṭhānasamudāgatassa cāgādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena upekkhākhette parinibbāne upasamādhiṭṭhānasamudāgatassa upasamādhiṭṭhānaparipūraṇamabhibyattanti daṭṭhabbaṃ.

Tatrāpi saccādhiṭṭhānasamudāgatassa saṃvāsena sīlaṃ veditabbaṃ, cāgādhiṭṭhānasamudāgatassa saṃvohārena soceyyaṃ veditabbaṃ, upasamādhiṭṭhānasamudāgatassa āpadāsu thāmo veditabbo, paññādhiṭṭhānasamudāgatassa sākacchāya paññā veditabbā. Evaṃ sīlājīvacittadiṭṭhivisuddhiyo veditabbā. Tathā saccādhiṭṭhānasamudāgamena dosāgatiṃ na gacchati avisaṃvādanato, cāgādhiṭṭhānasamudāgamena chandāgatiṃ na gacchati anabhisaṅgato, upasamādhiṭṭhānasamudāgamena bhayāgatiṃ na gacchati anuparodhato, paññādhiṭṭhānasamudāgamena mohāgatiṃ na gacchati yathābhūtāvabodhato.

我來為您直譯這段巴利文： 三遍作獅子吼,以寂止決定生起見老病死出家者通達四法處者息止青春健康生命圓滿慢,以舍決定生起無顧戀舍大眷屬及已得轉輪王位。 第二處於正等覺圓滿四決定,某些人說。此中以如誓真實決定生起現觀四聖諦。由此真實決定圓滿。以舍決定生起舍一切煩惱垢。由此舍決定圓滿。以寂止決定生起最上寂止圓滿。由此寂止決定圓滿。以慧決定生起得無礙智。由此慧決定圓滿,彼不成就因正等覺亦是最上義。 第三處於轉法輪圓滿四決定,其他人說。此中以真實決定生起以十二行相說聖諦故圓滿真實決定,以舍決定生起作正法大施故圓滿舍決定,以寂止決定生起自寂止而令他寂止故圓滿寂止決定,以慧決定生起遍知所化意樂等故圓滿慧決定,彼亦不成就因佛事未終竟。 第四處於般涅槃圓滿四決定,另一些人說。此中因般涅槃故以最上義諦圓滿故圓滿真實決定,以舍一切依圓滿舍決定,以寂止一切行圓滿寂止決定,以慧功用般涅槃圓滿慧決定。 此中大士于慈田殊勝生時生起真實決定而圓滿真實決定顯,于悲田殊勝正等覺生起慧決定而圓滿慧決定顯,于喜田殊勝轉法輪生起舍決定而圓滿舍決定顯,于舍田殊勝般涅槃生起寂止決定而圓滿寂止決定顯,應如是見。 此中亦應知生起真實決定者以共住知戒,生起舍決定者以交往知凈,生起寂止決定者以災難知力,生起慧決定者以談論知慧。如是應知戒命心見清凈。如是以真實決定生起不行瞋不行因不欺,以舍決定生起不行貪不行因無著,以寂止決定生起不行怖不行因無妨,以慧決定生起不行癡不行因如實覺悟。

Tathā paṭhamena aduṭṭho adhivāseti, dutiyena aluddho paṭisevati, tatiyena abhīto parivajjeti, catutthena asaṃmūḷho vinodeti. Paṭhamena nekkhammasukhuppatti, itarehi pavivekaupasamasambodhisukhuppattiyo honti. Tathā vivekajapītisukhasamādhijapītisukhaapītijakāyasukha satipārisuddhijaupekkhāsukhuppattiyo etehi catūhi yathākkamaṃ hontīti. Evamanekaguṇānubandhehi catūhi adhiṭṭhānehi sabbapāramisamūhasaṅgaho veditabbo. Yathā ca catūhi adhiṭṭhānehi sabbapāramisaṅgaho, evaṃ karuṇāpaññāhipīti daṭṭhabbaṃ. Sabbopi hi bodhisambhāro karuṇāpaññāhi saṅgahito. Karuṇāpaññāpariggahitā hi dānādiguṇā mahābodhisambhārā bhavanti buddhattasiddhipariyosānāti. Evametāsaṃ saṅgaho veditabbo.

Kosampādanūpāyoti –

Sabbāsaṃ pana tāsampi, upāyoti sampādane;

Avekallādayo atta-niyyātanādayo matā.

Sakalassāpi hi puññādisambhārassa sammāsambodhiṃ uddissa anavasesasambharaṇaṃ avekallakāritāyogena, tattha ca sakkaccakāritā ādarabahumānayogena, sātaccakāritā nirantarapayogena, cirakālādiyogo ca antarā avosānāpajjanenāti. Taṃ panassa kālaparimāṇaṃ parato āvi bhavissati. Iti caturaṅgayogo etāsaṃ pāramīnaṃ sampādanūpāyo.

Tathā mahāsattena bodhāya paṭipajjantena sammāsambodhāya buddhānaṃ puretarameva attā niyyātetabbo 『『imāhaṃ attabhāvaṃ buddhānaṃ niyyātemī』』ti. Taṃ taṃ pariggahavatthuñca paṭilābhato puretarameva dānamukhe nissajjitabbaṃ 『『yaṃ kiñci mayhaṃ uppajjanakaṃ jīvitaparikkhārajātaṃ, taṃ sabbaṃ sati yācake dassāmi, tesaṃ pana dinnāvasesaṃ eva mayā paribhuñjitabba』』nti.

Evañhissa sammadeva pariccāgāya kate cittābhisaṅkhāre yaṃ uppajjati pariggahavatthu aviññāṇakaṃ, saviññāṇakaṃ vā, tattha ye ime pubbe dāne akataparicayo, pariggahavatthussa parittabhāvo, uḷāramanuññatā, parikkhayacintāti cattāro dānavinibandhā. Tesu yadā mahābodhisattassa saṃvijjamānesu deyyadhammesu, paccupaṭṭhite ca yācakajane dāne cittaṃ na pakkhandati na kamati, tena niṭṭhamettha gantabbaṃ 『『addhāhaṃ dāne pubbe akataparicayo, tena me etarahi dātukamyatā citte na saṇṭhātī』』ti. So 『『evaṃ me ito paraṃ dānābhirataṃ cittaṃ bhavissati, handāhaṃ ito paṭṭhāya dānaṃ dassāmi, nanu mayā paṭikacceva pariggahavatthuṃ yācakānaṃ pariccatta』』nti dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa paṭhamo dānavinibandho hato hoti vihato samucchinno.

Tathā mahāsatto deyyadhammassa parittabhāve sati paccayavekalle iti paṭisañcikkhati 『『ahaṃ kho pubbe adānasīlatāya etarahi evaṃ paccayavekallo jāto, tasmā idāni mayā parittena vā hīnena vā yathāladdhena deyyadhammena attānaṃ pīḷetvāpi dānameva dātabbaṃ, yenāhaṃ āyatimpi dānapāramiṃ matthakaṃ pāpessāmī』』ti so itarītarena dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa dutiyo dānavinibandho hato hoti vihato samucchinno.

我來為您直譯這段巴利文： 如是以第一無瞋而忍受,以第二無貪而受用,以第三無畏而遠離,以第四無癡而除遣。以第一生出離樂,以其他生遠離、寂止、正覺樂。如是以此四者依次生離生喜樂、定生喜樂、無喜身樂、念遍凈生舍樂。如是應知以如是多德相隨的四決定攝一切波羅蜜聚。如以四決定攝一切波羅蜜,如是亦應以悲慧見。因一切菩提資糧以悲慧攝。因悲慧所攝佈施等功德成為大菩提資糧,以成就佛果為終。如是應知彼等攝。 圓滿方便者- 一切彼等之方便,于圓滿中所思惟; 無缺等及自舍等,如是諸事為方便。 因對一切福等資糧為正等覺而圓滿無餘集以無缺作為相應,于彼恭敬作以尊重相應,持續作以無間相應,長時等相應以中間不捨。彼時量后當顯。如是四支相應為彼等波羅蜜圓滿方便。 如是大士行菩提時應先即舍自予諸佛:"我舍此身予諸佛"。所得諸物亦應先舍于施門:"我將生起一切生活資具,于有乞者時我當佈施彼一切,我當受用佈施后余。" 如是彼善作舍心行時,所生得物或無情或有情,於此先有未修習佈施、所得物微少、殊妙可意、損盡思惟等四種施障。其中當大菩薩有可施物及乞者現前時心不趣入不樂佈施,彼應由此了知:"我實先未修習佈施,故我今心不安住欲施。"彼思："如是我此後當有喜施心,來!我從今起當佈施,我豈非已先舍所得物予乞者?"而佈施解脫施、凈手、喜舍、應供、喜施分。如是大士第一施障已破已壞已斷。 如是大士有微少可施物時缺資具,如是思惟："我因先不施性故今如是缺資具,故今我應以微少或劣或隨所得可施物,雖苦自身亦當佈施,以此我當來亦將令施波羅蜜至頂。"彼以種種佈施解脫施、凈手、喜舍、應供、喜施分。如是大士第二施障已破已壞已斷。

Tathā mahāsatto deyyadhammassa uḷāramanuññatāya adātukamyatācitte uppajjamāne iti paṭisañcikkhati 『『nanu tayā sappurisa uḷāratamā sabbaseṭṭhā sammāsambodhi abhipatthitā, tasmā tadatthaṃ tayā uḷāramanuññe eva deyyadhamme dātuṃ yuttarūpa』』nti. So uḷāraṃ, manuññañca dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāpurisassa tatiyo dānavinibandho hato hoti vihato samucchinno.

Tathā mahāsatto dānaṃ dento yadā deyyadhammassa parikkhayaṃ passati, so iti paṭisañcikkhati 『『ayaṃ kho bhogānaṃ sabhāvo, yadidaṃ khayadhammatā vayadhammatā, apica me pubbe tādisassa dānassa akatattā evaṃ bhogānaṃ parikkhayo dissati, handāhaṃ yathāladdhena deyyadhammena parittena vā, vipulena vā dānameva dadeyyaṃ, yenāhaṃ āyatiṃ dānapāramiyā matthakaṃ pāpuṇissāmī』ti. So yathāladdhena dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa catuttho dānavinibandho hato hoti vihato samucchinno. Evaṃ ye ye dānapāramiyā vinibandhabhūtā anatthā, tesaṃ tesaṃ yathārahaṃ paccavekkhitvā paṭivinodanaṃ upāyo. Yathā ca dānapāramiyā, evaṃ sīlapāramiādīsupi daṭṭhabbaṃ.

Apica yaṃ mahāsattassa buddhānaṃ attasanniyyātanaṃ, taṃ sammadeva sabbapāramīnaṃ sampādanūpāyo, buddhānañca attānaṃ niyyātetvā ṭhito mahāpuriso tattha tattha bodhisambhārapāripūriyā ghaṭento vāyamanto sarīrassa, sukhūpakaraṇānañca upacchedakesu dussahesupi kiccesu (kicchesu cariyā. aṭṭha. pakiṇṇakakathā) durabhisambhavesupi sattasaṅkhārasamupanītesu anatthesu tibbesu pāṇaharesu 『『ayaṃ mayā attabhāvo buddhānaṃ pariccatto, yaṃ vā taṃ vā ettha hotū』』ti tannimittaṃ na kampati na vedhati īsakampi aññathattaṃ na gacchati, kusalārambhe aññadatthu acalādhiṭṭhāno ca hoti, evaṃ attasanniyyātanampi etāsaṃ sampādanūpāyo.

Apica samāsato katābhinīhārassa attani sinehassa pariyādānaṃ, (parisosanaṃ cariyā. aṭṭha. pakiṇṇakakathā) paresu ca sinehassa parivaḍḍhanaṃ etāsaṃ sampādanūpāyo. Sammāsambodhisamadhigamāya hi katamahāpaṇidhānassa mahāsattassa yāthāvato parijānanena sabbesu dhammesu anupalittassa attani sineho parikkhayaṃ pariyādānaṃ gacchati, mahākaruṇāsamāyogavasena (samāsevanena cariyā. aṭṭha. pakiṇṇakakathā) pana piyaputte viya sabbasatte sampassamānassa tesu mettākaruṇāsineho parivaḍḍhati, tato ca taṃ tadāvatthānurūpaṃ attaparasantānesu lobhadosamohavigamena vidūrīkatamacchariyādibodhisambhārapaṭipakkho mahāpuriso dānapiyavacanaatthacariyā samānattatāsaṅkhātehi catūhi saṅgahavatthūhi (dī. ni. 3.313; a. ni.

我來為您直譯這段巴利文： 如是大士因可施物殊妙可意而生不欲施心時如是思惟："善士啊!你豈非已希求最殊勝最上正等覺,故為此你應施殊妙可意可施物為宜。"彼施殊勝可意施物,解脫施、凈手、喜舍、應供、喜施分。如是大士第三施障已破已壞已斷。 如是大士佈施時當見可施物損盡,彼如是思惟："此實財物自性,即是盡法壞法,然因我先未作如是施故見如是財物損盡,來!我應以隨所得可施物或微少或廣大唯施,以此我當來將得施波羅蜜至頂。"彼以隨所得施物佈施,解脫施、凈手、喜舍、應供、喜施分。如是大士第四施障已破已壞已斷。如是施波羅蜜諸障礙非義,隨宜觀察除遣彼等為方便。如施波羅蜜,于戒波羅蜜等亦應見。 又大士舍自予諸佛,彼善為一切波羅蜜圓滿方便,大士舍自予諸佛而住,于彼彼菩提資糧圓滿勤勉精進,于斷身及樂資具難忍難越有情行所生諸非義猛烈奪命:"此身我已舍予諸佛,於此有何若何",因彼不動不搖不少變異,反而於善起不動決定,如是舍自亦為彼等圓滿方便。 又略說已發願者儘自愛,增他愛為彼等圓滿方便。因為正等覺已作大愿大士以如實遍知於一切法無染故自愛趨盡滅,然以大悲相應而觀一切有情如愛子故於彼等慈悲愛增長,由此隨彼等狀態因自他相續離貪瞋癡而遠離慳等菩提資糧對治,大士以佈施、愛語、利行、同事稱為四攝事;

4.32) caturadhiṭṭhānānugatehi accantaṃ janassa saṅgahakaraṇena upari yānattaye avatāraṇaṃ, paripācanañca karoti.

Mahāsattānañhi mahākaruṇā, mahāpaññā ca dānena alaṅkatā, dānaṃ piyavacanena, piyavacanaṃ atthacariyāya, atthacariyā samānattatāya alaṅkatā, saṅgahitā ca. Tesañhi sabbepi satte attanā nibbisese katvā bodhisambhāresu paṭipajjantānaṃ sabbattha samānasukhadukkhatāya samānattatāsiddhi. Buddhabhūtānampi ca teheva catūhi saṅgahavatthūhi caturadhiṭṭhānena paripūritābhibuddhehi janassa accantikasaṅgahakaraṇena abhivinayanaṃ sijjhati. Dānañhi sammāsambuddhānaṃ cāgādhiṭṭhānena paripūritābhibuddhaṃ. Piyavacanaṃ saccādhiṭṭhānena, atthacariyā paññādhiṭṭhānena, samānattatā upasamādhiṭṭhānena paripūritābhibuddhā. Tathāgatānañhi sabbasāvakapaccekabuddhehi samānattatā parinibbāne. Tatra hi nesaṃ avisesato ekībhāvo. Tenevāha 『『natthi vimuttiyā nānatta』』ti. Honti cettha –

『『Sacco cāgī upasanto, paññavā anukampako;

Sambhatasabbasambhāro, kaṃ nāmatthaṃ na sādhaye.

Mahākāruṇiko satthā, hitesī ca upekkhako;

Nirapekkho ca sabbattha, aho acchariyo jino.

Viratto sabbadhammesu, sattesu ca upekkhako;

Sadā sattahite yutto, aho acchariyo jino.

Sabbadā sabbasattānaṃ, hitāya ca sukhāya ca;

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

Kittakenakālena sampādananti –

Paññādhikādibhedena, ugghāṭitaññuādinā;

Tiṇṇampi bodhisattānaṃ, vasā kālo tidhā mato.

Heṭṭhimena hi tāva paricchedena cattāri asaṅkhyeyyāni, mahākappānaṃ satasahassañca, majjhimena aṭṭha asaṅkhyeyyāni, mahākappānaṃ satasahassañca, uparimena pana soḷasa asaṅkhyeyyāni, mahākappānaṃ satasahassañca. Ete ca bhedā yathākkamaṃ paññādhikasaddhādhikavīriyādhikavasena veditabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti. Vīriyādhikānaṃ paññā mandā. Paññānubhāvena ca sammāsambodhi abhigantabbāti (su. ni. aṭṭha.

我來為您直譯這段巴利文： 以隨四決定極為攝受人眾,令入上三乘而成熟。 因大士大悲大慧以施莊嚴,施以愛語莊嚴,愛語以利行莊嚴,利行以同事莊嚴及攝。因彼等於菩提資糧行時使一切有情與自無別,於一切處同苦樂故成就同事。已成佛者亦以彼四攝事圓滿四決定而遍覺,以極攝受人眾而調伏成就。因正等覺施以舍決定圓滿遍覺。愛語以真實決定,利行以慧決定,同事以寂止決定圓滿遍覺。如來與一切聲聞獨覺于般涅槃同事。因於彼無差別成一。故說"解脫無差別"。此中有偈: "真實舍寂止,具慧有悲愍; 集一切資糧,何事不能成。 大悲導師利,及舍無期待; 於一切處中,啊!勝者希有。 離染一切法,于有情舍者; 常行有情利,啊!勝者希有。 常為一切眾,利益與安樂; 勤勉無疲厭,啊!勝者希有。" 以幾時圓滿? 以慧勝等差別,上智根等別; 三菩薩所需,時分作三知。 以下限至少四阿僧祇及十萬大劫,中則八阿僧祇及十萬大劫,上則十六阿僧祇及十萬大劫。此等差別應知依次依慧勝、信勝、精進勝。因慧勝者信軟慧銳,信勝者慧中,精進勝者慧軟。以慧力應證正等覺。

1.34 atthato samānaṃ) aṭṭhakathāyaṃ vuttaṃ.

Apare pana 『『vīriyassa tikkhamajjhimamudubhāvena bodhisattānaṃ ayaṃ kālavibhāgo』』ti vadanti, avisesena pana vimuttiparipācanīyānaṃ dhammānaṃ tikkhamajjhimamudubhāvena yathāvuttakālabhedena bodhisambhārā tesaṃ pāripūriṃ gacchantīti tayopete kālabhedā yuttātipi vadanti. Evaṃ tividhā hi bodhisattā abhinīhārakkhaṇe bhavanti eko ugghaṭitaññū, eko vipañcitaññū, eko neyyoti. Tesu yo ugghaṭitaññū, so sammāsambuddhassa sammukhā catuppadagāthaṃ suṇanto gāthāya tatiyapade apariyosite eva chahi abhiññāhi saha paṭisambhidāhi arahattaṃ adhigantuṃ samatthupanissayo hoti, sace sāvakabodhiyaṃ adhimutto siyā.

Dutiyo bhagavato sammukhā catuppadagāthaṃ suṇanto apariyosite eva gāthāya catutthapade chahi abhiññāhi arahattaṃ adhigantuṃ samatthupanissayo hoti, yadi sāvakabodhiyaṃ adhimutto siyā.

Itaro pana bhagavato sammukhā catuppadagāthaṃ sutvā pariyositāya gāthāya chahi abhiññāhi arahattaṃ adhigantuṃ samatthupanissayo hoti.

Tayopete vinā kālabhedena katābhinīhārā, buddhānaṃ santike laddhabyākaraṇā ca anukkamena pāramiyo pūrentā yathākkamaṃ yathāvuttabhedena kālena sammāsambodhiṃ pāpuṇanti. Tesu tesu pana kālabhedesu aparipuṇṇesu te te mahāsattā divase divase vessantaradānasadisaṃ mahādānaṃ dentāpi tadanurūpe sīlādisabbapāramidhamme ācinantāpi pañca mahāpariccāge pariccajantāpi ñātatthacariyaṃ lokatthacariyaṃ buddhatthacariyaṃ paramakoṭiṃ pāpentāpi antarāva sammāsambuddhā bhavissantīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇassa aparipaccanato, buddhakārakadhammānañca apariniṭṭhānato. Paricchinnakālanipphāditaṃ viya hi sassaṃ yathāvuttakālaparicchedena parinipphāditā sammāsambodhi tadantarā pana sabbussāhena vāyamantenāpi na sakkā adhigantunti pāramipāripūri yathāvuttakālavisesena sampajjatīti veditabbaṃ.

Ko ānisaṃsoti –

Ye te katābhinīhārānaṃ bodhisattānaṃ –

『『Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;

Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi.

Avīcimhi nuppajjanti, tathā lokantaresu ca;

Nijjhāmataṇhā khuppipāsā, na honti kālakañcikā. (kālakañcikā cariyā. aṭṭha. pakiṇṇakakathā);

Na honti khuddakā pāṇā, upapajjantāpi duggatiṃ;

Jāyamānā manussesu, jaccandhā na bhavanti te.

Sotavekallatā natthi, na bhavanti mūgapakkhikā;

Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā.

Na bhavanti pariyāpannā, bodhiyā niyatā narā;

Muttā ānantarikehi, sabbattha suddhagocarā.

Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;

Vasamānāpi saggesu, asaññaṃ nupapajjare.

Suddhāvāsesu devesu, hetu nāma na vijjati;

Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave;

Caranti lokatthacariyāyo, pūrenti sabbapāramī』』ti. (aṭṭhasā. nidānakathā; cariyā. pakiṇṇakakathā; apa. aṭṭha. 1.dūrenidānakathā; jā. aṭṭha. 1.dūrenidānakathā; bu. vaṃ. aṭṭha. 27.dūrenidānakathā); –

Evaṃ saṃvaṇṇitā ānisaṃsā, ye ca 『『sato sampajāno ānanda bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamatī』』tiādinā (ma. ni.

我來為您直譯這段巴利文： 阿毗達磨注中說與義相同。 其他人則說:"以精進銳中軟差別為菩薩此時分差別",但總說以解脫成熟諸法銳中軟差別,如說時差別菩提資糧至圓滿,故此三時差別亦適宜。如是三種菩薩于發願時有:一上智根,一詳察根,一所導。其中上智根者,于正等覺前聞四句偈,于第三句未終即能以六神通及諸無礙解得阿羅漢,若志求聲聞菩提。 第二於世尊前聞四句偈,于第四句未終即能以六神通得阿羅漢,若志求聲聞菩提。 其餘於世尊前聞四句偈終已,能以六神通得阿羅漢。 此三種無時差別已發願,于諸佛所得記別,次第圓滿諸波羅蜜,以如說差別時依次得正等覺。然于彼彼時差別未滿時,彼彼大士雖日日施如毗山達羅(即善愿王)大施,積如是適應戒等一切波羅蜜法,舍五大舍,作親屬利行世間利行佛利行至最上極,于中間即成正等覺,此事不可能。何故?因智未成熟,佛所作諸法未成就。如以限定時成熟稻穀,以如說時限成就正等覺,于其間雖盡一切勤勉精進亦不能證得,應知波羅蜜圓滿以如說時差別成就。 何功德? 彼等已發願諸菩薩- "如是一切分具足,成就菩提諸丈夫; 輪迴于長時期間,雖經百俱胝劫數。 不生於無間獄中,亦不生於世間界; 無飢渴之極熱惱,不成為黑瘦形人。 不作小生物之身,雖生於諸惡趣中; 生於人類之中時,彼等不成生盲人。 無耳根之缺陷事,不成為啞與跛者; 不行於女性之身,不成二根與黃門。 作決定菩提人士,不屬於邊罪之中; 一切處具凈行處,解脫無間之罪業。 不親近於邪見事,見作業之果報故; 縱然住在諸天中,不生於無想之處。 于凈居天眾之中,無有所謂之因緣; 傾出離善人等者,超脫于有與非有; 行於世間利益事,圓滿一切波羅蜜。" 如是所說功德,及"阿難,正知正念菩薩從都率天歿降入母胎"等等;;

3.204) soḷasa acchariyabbhutadhammappakārā, ye ca 『『sītaṃ byapagataṃ hoti, uṇhañca vūpasamatī』』tiādinā, (khu. ni. 4-313 piṭṭhe) 『『jāyamāne kho sāriputta, bodhisatte ayaṃ dasasahassilokadhātu saṅkampati sampakampati sampavedhatī』』tiādinā ca dvattiṃsa pubbanimittappakārā, ye vā panaññepi bodhisattānaṃ adhippāyasamijjhanaṃ, kammādīsu ca vasibhāvoti evamādayo tattha tattha jātakabuddhavaṃsādīsu dassitappakārā ānisaṃsā, te sabbepi etāsaṃ ānisaṃsā, tathā yathānidassitabhedā alobhādosādiguṇayugaḷādayo cāti veditabbā.

Apica yasmā bodhisatto abhinīhārato paṭṭhāya sabbasattānaṃ pitusamo hoti hitesitāya, dakkhiṇeyyako garu bhāvanīyo paramañca puññakkhettaṃ hoti guṇavisesayogena, yebhuyyena ca manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatāhi anupālīyati, mettākaruṇāparibhāvitasantānatāya vāḷamigādīhi ca anabhibhavanīyo hoti, yasmiṃ yasmiñca sattanikāye paccājāyati, tasmiṃ tasmiṃ uḷārena vaṇṇena uḷārena yasena uḷārena sukhena uḷārena balena uḷārena ādhipateyyena aññe satte abhibhavati puññavisesayogato.

Appābādho hoti appātaṅko, suvisuddhā cassa saddhā hoti suvisadā, suvisuddhaṃ vīriyaṃ, sati samādhi paññā suvisadā, mandakileso hoti mandadaratho mandapariḷāho, kilesānaṃ mandabhāveneva subbaco hoti padakkhiṇaggāhī, khamo hoti sorato, sakhilo hoti paṭisandhārakusalo , akodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī, asāraddho hoti appamatto , parato upatāpasaho hoti paresaṃ anupatāpī, yasmiñca gāmakhette paṭivasati, tattha sattānaṃ bhayādayo upaddavā yebhuyyena anuppannā nuppajjanti, uppannā ca vūpasamanti, yesu ca apāyesu uppajjati, na tattha pacurajano viya dukkhena adhimattaṃ pīḷīyati, bhiyyoso mattāya saṃvegabhayamāpajjati. Tasmā mahāpurisassa yathārahaṃ tasmiṃ tasmiṃ bhave labbhamānā ete sattānaṃ pitusamatādakkhiṇeyyatādayo guṇavisesā ānisaṃsāti veditabbā.

Tathā āyusampadā rūpasampadā kulasampadā issariyasampadā ādeyyavacanatā mahānubhāvatāti etepi mahāpurisassa pāramīnaṃ ānisaṃsāti veditabbā. Tattha āyusampadā nāma tassaṃ tassaṃ upapattiyaṃ dīghāyukatā ciraṭṭhitikatā, tāya yathāraddhāni kusalasamādānāni pariyosāpeti, bahuñca kusalaṃ upacinoti. Rūpasampadā nāma abhirūpatā dassanīyatā pāsādikatā, tāya rūpappamāṇānaṃ sattānaṃ pasādāvaho hoti sambhāvanīyo. Kulasampadā nāma uḷāresu kulesu abhinibbatti, tāya [jātimadādimadasattānampi (madamattānampi cariyā. aṭṭha. pakiṇṇakakathā)] upasaṅkamanīyo hoti payirupāsanīyo, tena te nibbisevane karonti. Issariyasampadā nāma mahāvibhavatā, mahesakkhatā, mahāparivāratā ca, tāhi saṅgahitabbe catūhi saṅgahavatthūhi (dī. ni. 3.313; a. ni.

我來為您直譯這段巴利文： 十六種稀有未曾有法,及"寒冷消退,熱惱寂滅"等,"舍利弗,菩薩出生時此十千世界震動搖動激動"等三十二種前相,或其他菩薩意願成就,于業等自在等等,如是于處處本生佛史等所示種種功德,應知彼一切亦是此等功德,如是如所示差別無貪無嗔等功德雙等。 複次因菩薩從發願始為一切眾生如父親利益,應供敬重可尊敬最上福田以具德勝,多為人所愛,為非人所愛,為諸天守護,以慈悲遍滿相續故不為猛獸等所制,于生於任何眾生類中,于彼中以殊勝福德而有殊勝色、殊勝名聲、殊勝樂、殊勝力、殊勝主權勝過其他眾生。 少病少惱,其信極清凈極明凈,精進、念、定、慧極明凈,煩惱輕微憂惱輕微熱惱輕微,以煩惱輕微故善順從善受教,忍耐柔和,和善善於團結,無忿無恨,無覆無惱,無嫉無慳,無誑無偽,不固執不過慢,不激動不放逸,能忍他擾不惱他人,于所住聚落田地,其中眾生怖畏等災患多不生起,已生則寂滅,于所生諸惡趣中,不如眾多人受極重苦,更多生起厭離怖畏。故應知大士于彼彼有所得如父等及應供等功德勝為功德。 如是壽圓滿、色圓滿、族姓圓滿、主權圓滿、言語可信、大威神力,亦應知此等為大士波羅蜜功德。其中壽圓滿即于彼彼所生中長壽久住,以此圓滿所發善行,積集多善。色圓滿即端正可見令人喜悅,以此令以色為量眾生起信敬重。族姓圓滿即生於殊勝族姓,以此令生慢等眾生親近侍奉,令彼等無所依附。主權圓滿即具大財富、大勢力、大眷屬,以此四攝事攝受應攝者。

1.256) saṅgahituṃ, niggahetabbe dhammena niggahetuñca samattho hoti. Ādeyyavacanatā nāma saddheyyatā paccayikatā, tāya sattānaṃ pamāṇabhūto hoti, alaṅghanīyā cassa āṇā hoti. Mahānubhāvatā nāma pabhāvamahantatā, tāya parehi na abhibhuyyati, sayameva pana pare aññadatthu abhibhavati dhammena, samena, yathābhūtaguṇehi ca, evametesaṃ āyusampadādayo mahāpurisassa pāramīnaṃ ānisaṃsā, sayañca aparimāṇassa puññasambhārassa parivuddhihetubhūtā yānattaye sattānaṃ avatāraṇassa paripācanassa kāraṇabhūtāti veditabbā.

Kiṃphalanti –

Sammāsambuddhatā tāsaṃ, jaññā phalaṃ samāsato;

Vitthārato anantāpa-meyyā guṇagaṇā matā.

Samāsato hi tāva sammāsambuddhabhāvo etāsaṃ phalaṃ. Vitthārato pana bāttiṃsamahāpurisalakkhaṇa (dī. ni. 2.33 ādayo; 3.198; ma. ni. 2.386) asītānubyañjana, byāmappabhādianekaguṇagaṇasamujjalarūpakāyasampattiadhiṭṭhānā dasabala- (ma. ni. 4.8; a. ni. 10.21) catuvesārajja- (a. ni. 4.8) chaasādhāraṇañāṇaaṭṭhārasāveṇikabuddhadhamma- (dī. ni. aṭṭha. 3.305;) pabhutianantāparimāṇaguṇasamudayopasobhinī dhammakāyasirī, yāvatā pana buddhaguṇā ye anekehipi kappehi sammāsambuddhenāpi vācāya pariyosāpetuṃ na sakkā, idameva tāsaṃ phalaṃ. Vuttañcetaṃ bhagavatā –

『『Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā』』ti. (dī. ni. aṭṭha. 1.304; 3.141; udā. aṭṭha. 53; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā) –

Evamettha pāramīsu pakiṇṇakakathā veditabbā.

Evaṃ yathāvuttāya paṭipadāya yathāvuttavibhāgānaṃ pāramīnaṃ pūritabhāvaṃ sandhāyāha 『『samatiṃsa pāramiyo pūretvā』』ti. Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesabhāvadassanatthaṃ, visesasambhāratādassanatthaṃ, sudukkarabhāvadassanatthañca tesaṃ visuṃ gahaṇaṃ, tatoyeva ca aṅgapariccāgato nayanapariccāgassa, pariggahapariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgassa visuṃ gahaṇaṃ kataṃ, tathāyeva ācariyadhammapālattherena (dī. ni. ṭī. 1.7) vuttaṃ. Ācariyasāriputtattherenapi aṅguttaraṭīkāyaṃ, (a. ni. ṭī. 1.ekapuggalavaggassa paṭhame) katthaci pana puttadārapariccāge visuṃ katvā nayanapariccāgamaññatra jīvitapariccāgaṃ vā pakkhipitvā rajjapariccāgamaññatra pañca mahāpariccāge vadanti.

Gatapaccāgatikavattasaṅkhātāya (dī. ni. aṭṭha. 1.9; ma. ni. aṭṭha. 1.10.9; saṃ. ni. aṭṭha. 3.5.368; vibha. aṭṭha. 523; su. ni. aṭṭha. 1.

我來為您直譯這段巴利文： 能攝受,能如法調伏應調伏者。言語可信即可信賴可相信,以此為眾生準繩,其命不可違逆。大威神力即威德偉大,以此不為他所制,反而以法、平等、如實功德征服他人,如是應知壽圓滿等為大士波羅蜜功德,自身亦為無量福德資糧增長因,為令眾生入三乘及成熟因。 何果報? 正等覺佛性,應知略為果; 廣則無量數,諸功德所思。 略說即正等覺佛性為其果。廣說則以三十二大士相、八十隨好、一尋光等多種功德莊嚴之身圓滿為所依,以十力、四無畏、六不共智、十八佛不共法等無量無邊功德莊嚴之法身莊嚴,乃至佛功德,即使正等覺佛以多劫說亦不能窮盡,此即其果報。世尊亦說: "佛亦說佛德, 雖說經一劫; 劫盡于長時, 如來德不盡。" 如是應知此中波羅蜜雜說。 如是依如說行道圓滿如說種種波羅蜜而說"圓滿三十波羅蜜"。雖大舍亦為施波羅蜜,為顯舍殊勝、顯特殊資糧、顯極難作故別說彼等,由此雖肢體舍與眼舍、財位舍與子妻舍同爲所得舍性,亦別說。如是阿阇黎達摩波羅長老所說。阿阇黎舍利弗長老於增支注中,于某處別說子妻舍而在他處入眼舍或命舍,於他處說五大舍。 以往返行稱為;

1.35) pubbabhāgapaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayapaṭipattinipphādanaṃ pubbacariyā. Yā vā cariyāpiṭakasaṅgahitā, sā pubbacariyā. Keci pana 『『abhinīhāro pubbayogo. Dānādipaṭipatti vā kāyavivekavasena ekacariyā vā pubbacariyā』』ti vadanti. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsānañca vibhāvanavasena, sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena ca pavattā kathā dhammakkhānaṃ. Ñātīnamatthassa cariyā ñātatthacariyā, sāpi karuṇāyanavaseneva. Ādi-saddena lokatthacariyādayo saṅgaṇhāti. Kammassakatāñāṇavasena, anavajjakammāyatanasippāyatanavijjāṭṭhānaparicayavasena, khandhāyatanādiparicayavasena, lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhicariyā, sā panatthato paññāpāramīyeva, ñāṇasambhāradassanatthaṃ pana visuṃ gahaṇaṃ. Koṭinti pariyantaṃ ukkaṃsaṃ. Tathā amhākampi bhagavā āgatoti etthāpi 『『dānapāramiṃ pūretvā』』tiādinā sambandho.

Evaṃ pāramipūraṇavasena 『『tathā āgato』』ti padassatthaṃ dassetvā idāni bodhipakkhiyadhammavasenapi dassento 『『cattāro satipaṭṭhāne』』tiādimāha. Tattha satipaṭṭhānādiggahaṇena āgamanapaṭipadaṃ matthakaṃ pāpetvā dasseti maggaphalapakkhikānaññeva gahetabbattā, vipassanāsaṅgahitā eva vā satipaṭṭhānādayo daṭṭhabbā pubbabhāgapaṭipadāya gahaṇato. Bhāvetvāti uppādetvā. Brūhetvāti vaḍḍhetvā. Ettha ca 『『yena abhinīhārenā』』tiādinā āgamanapaṭipadāyaādiṃ dasseti, 『『dānapāramiṃ pūretvā』』tiādinā majjhe, 『『cattāro satipaṭṭhāne』』tiādinā pariyosānaṃ. Tasmā 『『āgato』』ti vuttassa āgamanassa kāraṇabhūtapaṭipadāvisesadassanaṃyeva tiṇṇaṃ nayānaṃ visesoti daṭṭhabbaṃ. Idāni yathāvuttena atthayojanattayena siddhaṃ paṭhamakāraṇameva gāthābandhavasena dassetuṃ 『『yathevā』』tiādi vuttaṃ. Tattha idhalokamhi vipassiādayo munayo sabbaññubhāvaṃ yathāvuttena kāraṇattayena āgatā yatheva, tathā pañcahi cakkhūhi cakkhumā ayaṃ sakyamunipi yena kāraṇena āgato, tenesa tathāgato nāma vuccatīti yojanā.

Sampatijātoti manussānaṃ hatthato muccitvā muhuttajāto, na pana mātukucchito nikkhantamatto mātukucchito nikkhantamattañhi mahāsattaṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena paṭiggaṇhiṃsu, 『『manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhito』』ti (dī. ni. aṭṭha. 2.31) vakkhati. 『『Kathañcā』』tiādi vitthāradassanaṃ. Yathāha bhagavā mahāpadānadesanāyaṃ. Setamhi chatteti dibbasetacchatte. Anuhīramāneti dhāriyamāne. 『『Anudhāriyamāne』』tipi idāni pāṭho. 『『Ettha ca chattaggahaṇeneva khaggadīni pañca kakudhabhaṇḍānipi gahitānevāti daṭṭhabbaṃ. Khaggatālavaṇṭamorahatthakavālabījanīuṇhīsapaṭṭāpi hi chattena saha tadā upaṭṭhitā ahesuṃ. Chattādīniyeva ca tadā paññāyiṃsu, na chattādigāhakā』』ti (dī. ni. ṭī. 1.7) ācariyadhammapālattherena vuttaṃ, ācariyasāriputtattherenāpi aṅguttaraṭīkāyaṃ (a. ni. ṭī.

我來為您直譯這段巴利文： 以往返行稱為前分行道及神通等至成就為前修。于佈施等殊勝行成就為前行。或收入行藏者為前行。有些人說"發願為前修,佈施等行或以身遠離為獨行為前行"。以顯示佈施等及少欲等及輪迴涅槃過患功德,以建立成熟眾生於三菩提而行說法。利益親屬之行為親屬利行,彼亦唯以悲愍。以"等"字攝世間利行等。以業自性智,以無過業處工巧處明處修習,以蘊處等修習,以三相觀察等智行為慧行,彼義即慧波羅蜜,為顯智資糧故別說。極為邊際勝上。如是我世尊已來者,此中亦與"圓滿施波羅蜜"等相連。 如是以圓滿波羅蜜顯示"如是而來"之義,今以菩提分法顯示說"四念處"等。其中以念處等攝顯示修行至頂,因應取道果分,或應見念處等唯攝觀,因取前分行道。修為生起。增長為增廣。此中以"以此發願"等顯示修行初,以"圓滿施波羅蜜"等顯示中,以"四念處"等顯示終。故應見三種方式之差別唯顯示所說"來"之來的因緣修行差別。今以偈頌顯示以如說三種義相成就第一因而說"如實"等。其中如毗婆尸等牟尼以如說三因來此世間成一切智,如是此有五眼具眼釋迦牟尼以此因而來,故稱為如來,如是連線。 生已者為從人手脫落剛生,非從母胎出時,因從母胎出時大士先為梵天以金網接,從彼手為四大王以羚羊皮接,從彼手為人以細軟布接,"從人手脫落而立於地上"后當說。"何故"等為顯廣說。如世尊于大本經中所說。白傘為天白傘。持續為持舉。現也讀作"隨持"。"此中以傘攝亦應見攝劍等五種王族之物。因劍、多羅扇、孔雀尾扇、拂塵、頭飾帶亦與傘俱時現起。唯現傘等,不見持傘等者。"如是阿阇黎達摩波羅長老所說,阿阇黎舍利弗長老於增支注中;

1.ekapuggalavaggassa paṭhame) evaṃ sati tālavaṇṭādīnampi kakudhabhaṇḍasamaññā. Apica khaggādīni kakudhabhaṇḍāni, tadaññānipi tālavaṇṭādīni tadā upaṭṭhitānīti adhippāyena tathā vuttaṃ.

Sabbā ca disāti dasa disā. Anuviloketīti puññānubhāvena lokavivaraṇapāṭihāriye jāte paññāyamānaṃ dasasahassilokadhātuṃ maṃsacakkhunāva oloketīti attho. Nayidaṃ sabbadisānuvilokanaṃ sattapadavītihāruttarakālaṃ paṭhamamevānuvilokanato. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimaṃ disaṃ olokesi. Tattha devamanussā gandhamālādīhi pūjayamānā 『『mahāpurisa idha tumhehi sadisopi natthi, kuto tayā uttaritaro』』ti āhaṃsu. Evaṃ catasso disā catasso anudisā heṭṭhā uparīti sabbā disāanuviloketvā sabbattha attanā sadisamadisvā 『『ayaṃ uttarā disā』』ti sattapadavītihārena agamāsīti ācariyadhammapālattherena (dī. ni. ṭī. 1.7) ācariyasāriputtattherena (a. ni. ṭī. 1.ekapuggalavaggassa paṭhame) ca vuttaṃ. Mahāpadānasuttaṭṭhakathāyampi (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 增支一人品第一中如是多羅扇等亦稱王族之物。又劍等為王族之物,其他多羅扇等亦當時現起,以此意故如是說。 一切方為十方。觀察為以福威神力生世界開顯神變時以肉眼觀察現見的一萬世界之義。此觀察一切方非七步行后而是最初觀察。因大士從人手脫落觀察東方。彼處諸天人以香花等供養言:"大士,此處無如汝者,何處有勝汝者。"如是觀察四方四維上下一切方,於一切處不見與自相等者,說"此為北方"而行七步,如是阿阇黎達摩波羅長老及阿阇黎舍利弗長老所說。于大本經注中;;

2.31) evameva vaṇṇitaṃ. Tasmā sattapadavītihārato paṭhamaṃ sabbadisānuvilokanaṃ katvā sattapadavītihārena gantvā tadupari āsabhiṃ vācaṃ bhāsatīti daṭṭhabbaṃ. Idha, pana aññāsu ca aṭṭhakathāsu samehi pādehi patiṭṭhahanato paṭṭhāya yāva āsabhīvācābhāsanaṃ tāva yathākkamaṃ eva pubbanimittabhāvaṃ vibhāvento 『『sattamapadūpari ṭhatvā sabbadisānuvilokanaṃ sabbaññutānāvaraṇañāṇapaṭilābhassā』』tiādīni vadati, evampi yathā na virujjhati, tathā eva attho gahetabbo. 『『Sattamapadūpari ṭhatvā』』ti ca pāṭho pacchā pamādalekhavasena edisena vacanakkamena mahāpadānaṭṭhakathāyamadissamānattāti. Āsabhinti uttamaṃ, akampanikaṃ vā, nibbhayanti attho. Usabhassa idanti hi āsabhaṃ, sūrabhāvo, tena yuttattā panāyaṃ vācā 『『āsabhī』』ti vuccati. Aggoti sabbapaṭhamo. Jeṭṭho, seṭṭhoti ca tasseva vevacanaṃ. Saddatthamattato pana aggoti guṇehi sabbapadhāno. Jeṭṭhoti guṇavaseneva sabbesaṃ vuddhatamo, guṇehi mahallakatamoti vuttaṃ hoti. Seṭṭhoti guṇavaseneva sabbesaṃ pasaṭṭhatamo. Lokassāti vibhattāvadhibhūte nissakkatthe sāmivacanaṃ. Ayamantimā jāti, natthi dāni punabbhavoti imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi tabbaseneva punabbhavābhāvato.

Idāni tathāgamanaṃ sambhāvento 『『tañcassā』』tiādimāha. Pubbanimittabhāvena tathaṃ avitathanti sambandho. Visesādhigamānanti guṇavisesādhigamānaṃ. Tadevatthaṃ vitthārato dasseti 『『yañhī』』tiādinā . Tattha yanti kiriyāparāmasanaṃ, tena 『『patiṭṭhahī』』ti ettha pakatiyatthaṃpatiṭṭhānakiriyaṃ parāmasati. Idamassāti idaṃ patiṭṭhahanaṃ assa bhagavato. Paṭilābhasadde sāminiddeso cesa, kattuniddeso vā. Pubbanimittanti tappaṭilābhasaṅkhātassa āyatiṃ uppajjamānakassa hitassa paṭhamaṃ pavattaṃ sañjānanakāraṇaṃ. Bhagavato hi acchariyabbhutaguṇavisesādhigamane pañca mahāsupinādayo viya etāni sañjānananimittāni pātubhavanti, yathā taṃ loke puññavantānaṃ puññaphalavisesādhigamaneti.

Sabbalokuttarabhāvassāti sabbalokānamuttamabhāvassa, sabbalokātikkamanabhāvassa vā. Satta padāni sattapadaṃ, tassa vītihāro visesena atiharaṇaṃ sattapadavītihāro, sattapadanikkhepoti attho. So pana samagamane dvinnaṃ padānamantare muṭṭhiratanamattanti vuttaṃ.

我來為您直譯這段巴利文： 于大本經注中如是所說。故應見先觀察一切方然後行七步之後說最上語。此中及其他註釋中從平足立起至說最上語,次第顯示前相而說"立於第七步上觀察一切方為得一切智無礙智"等,如是不相違,應如是取義。"立於第七步上"之讀法后因不慎書寫,因此詞序于大本經注中不見。最上為最勝或不動,即無畏之義。因此為牛之事為最上,勇健性,此語具足此故稱為"最上"。最為一切之首。長及妙為其同義詞。然依詞義最為以功德為一切主。長為唯以功德為一切最長,即說為以功德最大。妙為唯以功德為一切最勝。世間為所屬格以顯示界限。此為最後生,今不再有後有,宣說此身應得阿羅漢,因由此無後有。 今確認如來而說"彼此"等。以前相為如是不虛妄而連線。殊勝證得為功德殊勝證得。即顯示彼義廣說以"因彼"等。其中彼為指代動作,以此指代"立"此中本義立動作。此者為此立為彼世尊。得詞為所有格或主格。前相為彼得所說未來生起利益之最初現行覺知因。因世尊證得稀有未曾有功德殊勝時如五大夢等此等為覺知相現起,如是於世間福德者得福德果殊勝。 超一切世間為勝一切世間性,或超越一切世間性。七步為七步,其行為特別執行為七步行,即放下七步之義。彼于平行兩足間一握寶珠量而說。

『『Anekasākhañca sahassamaṇḍalaṃ,

Chattaṃ marū dhārayumantalikkhe;

Suvaṇṇadaṇḍā vītipatanti cāmarā,

Na dissare cāmarachattagāhakā』』ti. (su. ni. 693); –

Suttanipāte nāḷakasutte āyasmatā ānandattherena vuttaṃ nidānagāthāpadaṃ sandhāya 『『suvaṇṇadaṇḍā vītipatanti cāmarāti etthā』』ti vuttaṃ. Etthāti hi etasmiṃ gāthāpadeti attho. Mahāpadānasutte anāgatattā pana cāmarukkhepassa tathā vacanaṃ daṭṭhabbaṃ. Tattha āgatānusārena hi idha pubbanimittabhāvaṃ vadati, camaro nāma migaviseso. Yassa vālena rājakakudhabhūtaṃ vālabījaniṃ karonti, tassa ayanti cāmarī. Tassā ukkhepo tathā, vutto soti vuttacāmarukkhepo. Arahattavimuttivaravimalasetacchattapaṭilābhassāti arahattaphalasamāpattisaṅkhātavaravimalasetacchattapaṭilābhassa. Sattamapadūparīti ettha pada-saddo padavaḷañjanavācako, tasmā sattamassa padavaḷañjanassa uparīti attho. Sabbaññutaññāṇameva sabbattha appaṭihatacāratāya anāvaraṇanti āha 『『sabbaññutānāvaraṇañāṇapaṭilābhassā』』ti. Tathā ayaṃ bhagavā…pe… pubbanimittabhāvanāti ettha 『『yañhī』』tiādi adhikārattā, gamyamānattā ca na vuttaṃ, etena ca abhijātiyaṃ dhammatāvasena uppajjanakavisesā sabbabodhisattānaṃ sādhāraṇāti dasseti. Pāramitānissandā hi te.

Porāṇāti aṭṭhakathācariyā. Gavampati usabho samehi pādehi vasūnaṃ ratanānaṃ dhāraṇato vasundarasaṅkhātaṃ bhūmiṃ phusī yathā, tathā manussānaṃ hatthato muccitvā muhuttajāto so gotamo samehi pādehi vasundharaṃ phusīti attho. Vikkamīti agamāsi. Satta padānīti sattapadavaḷañjanaṭṭhānāni. Accantasaṃyoge cetaṃ upayogavacanaṃ, sattapadavārehīti vā karaṇattho uttarapadalopavasena daṭṭhabbo. Marūti devā yathāmariyādaṃ maraṇasabhāvato. Samāti vilokanasamatāya samā sadisiyo. Mahāpuriso hi yathā ekaṃ disaṃ vilokesi, evaṃ sesadisāpi, na katthaci vilokane vinibandho tassa ahosi, samāti vā viloketuṃ yuttāti attho. Na hi tadā bodhisattassa virūpabībhacchavisamarūpāni viloketumayuttāni disāsu upaṭṭhahanti , vissaṭṭhamañjūviññeyyādivasena aṭṭhaṅgupetaṃ giraṃ abbhudīrayi pabbatamuddhaniṭṭhito sīho yathā abhinadīti attho.

Evaṃ kāyagamanatthena gatasaddena tathāgatasaddaṃ niddisitvā idāni ñāṇagamanatthena niddisituṃ 『『atha vā』』tiādimāha. Tattha 『『yathā vipassī bhagavā』』tiādīsupi 『『nekkhammena kāmacchandaṃ pahāyā』』tiādinā yojetabbaṃ. Nekkhammenāti alobhapadhānena kusalacittuppādena. Kusalā hi dhammā idha nekkhammaṃ tesaṃ sabbesampi kāmacchandapaṭipakkhattā, na pabbajjādayo eva. 『『Paṭhamajjhānenā』』tipi vadanti keci, tadayuttameva paṭhamajjhānassa pubbabhāgapaṭipadāya eva idha icchitattā. Pahāyāti pajahitvā. Gatoti uttarivisesaṃ ñāṇagamanena paṭipanno. Pahāyāti vā pahānahetu, pahāne vā sati. Hetulakkhaṇatthesu hi ayaṃ tvā-saddo 『『sakko hutvā nibbattī』』tiādīsu (dī. ni. aṭṭha.

我來為您直譯這段巴利文： "多枝及千輪, 諸天持傘空; 金柄搖拂塵, 不見持傘者。" 引經集那羅迦經中長老阿難所說序偈句說"金柄搖拂塵者此中"。此中即此偈句之義。因大本經中未提及搖動拂塵,故應如是見說。因依彼所來此說前相,旃檀為某種鹿。以其尾做王族物拂塵,其擺動如是,說為所說搖動拂塵。得阿羅漢解脫最上清凈白傘為得阿羅漢果定稱為最上清凈白傘。第七步上中步詞表足跡義,故第七足跡上之義。一切智智因於一切處無礙行故無障礙而說"得一切智無礙智"。如是此世尊...等前相性中因"因彼"等為主要義,因可知故不說,以此顯示生時依法性生起諸殊勝為一切菩薩共同。因彼等為波羅蜜流果。 古師為註釋師。如牛王以平足觸持諸寶稱為大地,如是從人手脫落剛生彼瞿曇以平足觸大地之義。行為去。七步為七足跡處。此為極合用格,或應見以七步為具格以省略後分。天為諸天因如法死亡性。平為觀察平等故平等相似。因大士如觀察一方,如是余方,于觀察處無拘繫,或平為應觀察之義。因爾時菩薩不應觀察醜陋可怖不平形於諸方顯現,如獅于山頂以明瞭柔和可解等八支具足語發聲之義。 如是以身行義說如來詞,今以智行義說而說"或者"等。其中"如毗婆尸世尊"等亦應以"以出離斷欲貪"等連線。以出離為以無貪為主善心生起。因此中善法為出離因彼一切皆對治欲貪,非唯出家等。有些人說"以初禪",彼不適合因此中欲初禪前分行道。斷為斷除。來為以智行趨向上勝。或斷為斷因,或於斷時。因此得詞于因相義如"生為帝釋"等。

2.355) viya. Kāmacchandādippahānahetukañca 『『gato』』ti ettha vuttaṃ avabodhasaṅkhātaṃ, paṭipattisaṅkhātaṃ vā gamanaṃ kāmacchandādippahānena ca taṃ lakkhīyati, esa nayo 『『padāletvā』』tiādīsupi. Abyāpādenāti mettāya. Ālokasaññāyāti vibhūtaṃ katvā manasikārena upaṭṭhitālokasañjānanena. Avikkhepenāti samādhinā. Dhammavavatthānenāti kusalādidhammānaṃ yāthāvanicchayena, sappaccayanāmarūpavavatthānenātipi vadanti.

Evaṃ kāmacchandādinīvaraṇappahānena 『『abhijjhaṃ loke pahāyā』』tiādinā vuttāya paṭhamajjhānassa pubbabhāgapaṭipadāya bhagavato ñāṇagamanavisiṭṭhaṃ tathāgatabhāvaṃ dassetvā idāni saha upāyena aṭṭhahi samāpattīhi, aṭṭhārasahi ca mahāvipassanāhi taṃ dassetuṃ 『『ñāṇenā』』tiādimāha. Nāmarūpapariggahakaṅkhāvitaraṇānañhi vinibandhabhūtassa mohassa dūrīkaraṇena ñātapariññāyaṃ ṭhitassa aniccasaññādayo sijjhanti, tasmā avijjāpadālanaṃ vipassanāya upāyo. Tathā jhānasamāpattīsu abhiratinimittena pāmojjena, tattha anabhiratiyā vinoditāya jhānādīnaṃ samadhigamoti samāpattiyā arativinodanaṃ upāyo. Samāpattivipassanānukkamena pana upari vakkhamānanayena niddisitabbepi nīvaraṇasabhāvāya avijjāya heṭṭhā kāmacchandādivasena dassitanīvaraṇesupi saṅgahadassanatthaṃ uppaṭipāṭiniddeso daṭṭhabbo.

Samāpattivihārapavesananibandhanena nīvaraṇāni kavāṭasadisānīti āha 『『nīvaraṇakavāṭaṃ ugghāṭetvā』』ti. 『『Rattiṃ anuvitakketvā anuvicāretvā divā kammante payojetī』』ti majjhimāgamavare mūlapaṇṇāsake vammikasutte (ma. ni. 1.249) vuttaṭṭhāne viya vitakkavicārā vūpasamā [dhūmāyanā (dī. ni. ṭī. 1.7)] adhippetāti sandhāya 『『vitakkavicāradhūmaṃ vūpasametvā』』ti vuttaṃ, vitakkavicārasaṅkhātaṃ dhūmaṃ vūpasametvāti attho. 『『Vitakkavicāra』』micceva adhunā pāṭho, so na porāṇo ācariyadhammapālattherena, ācariyasāriputtattherena ca yathāvuttapāṭhasseva uddhatattā. Virājetvāti jigucchitvā, samatikkamitvā vā. Tadubhayattho hesa 『『pītiyā ca virāgā』』tiādīsu (dī. ni. 1.7; ma. ni.

我來為您直譯這段巴利文： 如是。此中所說斷除欲貪等為因的"來"為覺悟所說或修行所說行,以斷欲貪等表此,此理于"破除"等亦然。無恚為慈。光明想為明顯作意現起光明覺知。無散亂為定。擇法為如實決定善等法,亦說為決定有緣名色。 如是以斷欲貪等蓋障顯示世尊以"於世間斷除貪慾"等所說初禪前分行道智行殊勝如來性,今為以方便八等至及十八大觀顯示彼而說"以智"等。因執取名色度疑之障礙為癡的遠離而住于遍知中成就無常想等,故破除無明為觀的方便。如是以喜悅為禪等至喜樂相,除遣彼中不樂而證得禪等,故等至除遣不樂為方便。然依等至觀順序於後當說方式中,為顯示以蓋障性無明攝入前所說欲貪等蓋障中,應見逆序說。 因入住等至所繫蓋障如門閂而說"開啟蓋障門閂"。如中部根本五十經蟻垤經中所說"夜思惟尋察日營事業"處之尋伺寂止[煙]為所欲,意此說"寂止尋伺煙",即寂止名為尋伺煙之義。現讀作"尋伺",彼非古讀因阿阇黎達摩波羅長老及阿阇黎舍利弗長老取如說讀法。遠離為厭離或超越。彼二義此于"離喜"等中;;

3.155; pārā. 11; vibha. 625) viya. Kāmaṃ paṭhamajjhānūpacāre eva dukkhaṃ, catutthajjhānūpacāre eva ca sukhaṃ pahīyati, atisayappahānaṃ pana sandhāyāha 『『catutthajjhānena sukhadukkhaṃ pahāyā』』ti.

Rūpasaññāti saññāsīsena rūpāvacarajjhānāni ceva tadārammaṇāni ca vuttāni. Rūpāvacarajjhānampi hi 『『rūpa』』nti vuccati uttarapadalopena 『『rūpī rūpāni passatī』』tiādīsu (dha. sa. 248) tassa ārammaṇampi kasiṇarūpaṃ purimapadalopena 『『bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī』』tiādīsu (dha. sa. 223 ādayo) tasmā idha rūpe rūpajjhāne taṃsahagatā saññā rūpasaññāti evaṃ saññāsīsena rūpāvacarajjhānāni vuttāni, rūpaṃ saññā assāti rūpasaññaṃ, rūpasaññāsamannāgatanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Paṭighasaññāti cakkhādīnaṃ vatthūnaṃ, rūpādīnaṃ ārammaṇānañca paṭighātena paṭihananena visayivisayasamodhānena samuppannā dvipañcaviññāṇasahagatā saññā. Nānattasaññāti aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti etāsaṃ catucattālīsasaññānametaṃ adhivacanaṃ. Etā hi yasmā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti, yasmā ca nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā 『『nānattasaññā』』ti vuccanti.

Aniccassa , aniccanti vā anupassanā aniccānupassanā, tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāyetaṃ nāmaṃ. Niccasaññanti saṅkhatadhamme 『『niccā sassatā』』ti pavattamicchāsaññaṃ, saññāsīsena cettha diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo ito paresupi. Nibbidānupassanāyāti saṅkhāresu nibbindanākārena pavattāya anupassanāya. Nandinti sappītikataṇhaṃ. Virāgānupassanāyāti saṅkhāresu virajjanākārena pavattāya anupassanāya. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya, 『『te saṅkhārā nirujjhantiyeva, āyatiṃ samudayavasena na uppajjantī』』ti evaṃ vā anupassanā nirodhānupassanā. Tenevāha 『『nirodhānupassanāya nirodheti, no samudetī』』ti. Muñcitukamyatā hi ayaṃ balappattāti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Paṭisaṅkhāsantiṭṭhanā hi ayaṃ. Ādānanti niccādivasena gahaṇaṃ. Santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ ghanasaññā.Āyūhanaṃ abhisaṅkharaṇaṃ. Avatthāvisesāpatti vipariṇāmo.Dhuvasaññanti thirabhāvaggahaṇasaññaṃ. Nimittanti samūhādighanavasena sakiccaparicchedatāya saṅkhārānaṃ saviggahataṃ. Paṇidhinti rāgādipaṇidhiṃ. Sā panatthato taṇhāvasena saṅkhāresu ninnatā.

Abhinivesanti attānudiṭṭhiṃ. Aniccādivasena sabbadhammatīraṇaṃ adhipaññādhammavipassanā. Sārādānābhinivisenti asāre sāraggahaṇavipallāsaṃ. Issarakuttādivasena loko samuppannoti abhiniveso sammohābhiniveso nāma. Keci pana 『『ahosiṃ nu kho ahamatītamaddhāna』ntiādinā pavattasaṃsayāpatti sammohābhiniveso』』ti vadanti. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso. 『『Ālayaratā ālayasamuditā』』ti (dī. ni. 2.64; ma. ni. 1.281;

我來為您直譯這段巴利文： 如是。雖然苦在初禪近行斷,樂在第四禪近行斷,然為顯殊勝斷而說"以第四禪斷苦樂"。 色想以想為首說色界禪及其所緣。因色界禪亦省略後分稱為"色"如"有色見色"等中,其所緣亦省略前分稱為"色"如"見外色好惡"等中,故此中以色中色禪俱生想為色想,如是以想為首說色界禪,有色想為具足色想之義。如是應知此為地遍等差別所緣之名。對礙想為眼等處、色等境相對礙觸合而生二種五識俱生想。種種想為八欲界善想、十二不善想、十一欲界善異熟想、二不善異熟想、十一欲界唯作想,此為此四十四想之名。因彼等於色聲等差別種種自性境轉起,及因種種即種種自性互不相似,故稱"種種想"。 無常或對無常觀察為無常觀,此為取三地法無常性而轉起觀之名。常想為于有為法起"常恒"之邪想,以想為首此中應見亦攝見心。此理於後亦然。厭離觀為于諸行以厭離行相轉起觀。喜為有喜愛。離染觀為于諸行以離染行相轉起觀。滅觀為觀諸行之滅,或如是觀"彼等諸行唯滅,未來不因集起生"為滅觀。故說"以滅觀滅,不集"。因此欲解脫已得力。以舍離行相轉起觀為舍遣觀。因此為擇后住。取為以常等執取。續、聚、作用、所緣為一執取為實想。造作為行作。特殊狀態得為變異。堅固想為執取堅固性想。相為以聚等實由自作用限定諸行為有體性。愿為貪等愿。彼義即以愛于諸行傾向。 執著為我見。以無常等審察一切法為增上慧法觀。執取實性執著為于非實執取實顛倒。以自在所作等世間生起之執著名為癡執著。有些人說"我過去世存在耶等疑惑生起為癡執著"。于諸行執取避護性為愛著執著。"樂愛著、喜愛著";;;

2.337; mahāva. 7, 8) vacanato ālayo vuccati taṇhā, sāyeva cakkhādīsu, rūpādīsu ca abhinivesavasena pavattiyā ālayābhinivesoti keci. 『『Evaṃvidhā saṅkhārā paṭinissajjīyantī』ti pavattañāṇaṃ paṭisaṅkhānupassanā. Vaṭṭato vigatattā vivaṭṭaṃ, nibbānaṃ, tattha ārammaṇakaraṇasaṅkhātena anupassanena pavattiyā vivaṭṭānupassanā, gotrabhu. Saṃyogābhinivesanti saṃyujjanavasena saṅkhāresu abhinivisanaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe, pahānekaṭṭhe ca. Oḷāriketi uparimaggavajjhe kilese apekkhitvā vuttaṃ, aññathā dassanapahātabbā ca dutiyamaggavajjhehipi oḷārikāti tesampi tabbacanīyatā siyā. Aṇusahagateti aṇubhūte. Tabbhāvavuttiko hi ettha sahagatasaddo. Idaṃ pana heṭṭhimamaggavajjhe apekkhitvā vuttaṃ . Sabbakileseti avasiṭṭhasabbakilese. Na hi paṭhamādimaggehi pahīnā kilesā puna pahīyanti. Sabbasaddo cettha sappadesavisayo 『『sabbe tasanti daṇḍassā』』tiādīsu viya (dha. pa. 129).

Kakkhaḷattaṃ kaṭhinabhāvo. Paggharaṇaṃ dravabhāvo. Lokiyavāyunā bhastassa viya yena taṃtaṃkalāpassa uddhumāyanaṃ, thambhabhāvo vā, taṃ vitthambhanaṃ. Vijjamānepi kalāpantarabhūtānaṃ kalāpantarabhūtehi phuṭṭhabhāve taṃtaṃbhūtavivittatā rūpapariyanto ākāsoti yesaṃ yo paricchedo, tehi so asamphuṭṭhova, aññathā bhūtānaṃ paricchedabhāvo na siyā byāpitabhāvāpattito. Yasmiṃ kalāpe bhūtānaṃ paricchedo, tehi tattha asamphuṭṭhabhāvo asamphuṭṭhalakkhaṇaṃ, tenāha bhagavā ākāsadhātuniddese 『『asamphuṭṭho catūhi mahābhūtehī』』ti (dha. sa. 637).

Virodhipaccayasannipāte visadisuppatti ruppanaṃ. Cetanāpadhānattā saṅkhārakkhandhadhammānaṃ cetanāvasenetaṃ vuttaṃ 『『saṅkhārānaṃ abhisaṅkharaṇalakkhaṇa』』nti. Tathā hi suttantabhājaniye saṅkhārakkhandhavibhaṅge 『『cakkhusamphassajā cetanā』』tiādinā (vibha. 12) cetanāva vibhattā. Abhisaṅkhāralakkhaṇā ca cetanā. Yathāha 『『tattha katamo puññābhisaṅkhāro, kusalā cetanā』』tiādi (vibha. 226) sampayuttadhammānaṃ ārammaṇe ṭhapanaṃ abhiniropanaṃ. Ārammaṇānamanubandhanaṃ anumajjanaṃ. Savipphārikatā pharaṇaṃ. Adhimuccanaṃ saddahanaṃ adhimokkho. Assaddhiyeti assaddhiyahetu. Nimittatthe cetaṃ bhummaṃ. Esa nayo kosajjādīsupi. Kāyacittapariḷāhūpasamo vūpasamalakkhaṇaṃ. Līnuddhaccarahite adhicitte vattamāne paggahaniggahasampahaṃsanesu abyāvaṭatāya ajjhupekkhanaṃ paṭisaṅkhānaṃ pakkhapātupacchedato.

Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā siniddhabhāvato sampayuttadhamme, sammāvācāpaccayasubhāsitaṃ sotārañca puggalaṃ pariggaṇhātīti sā pariggahalakkhaṇā. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhānaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā virati samuṭṭhānalakkhaṇāti daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhānaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā jīvitindriyavuttiyā, ājīvasseva vā suddhi vodānaṃ.

我來為您直譯這段巴利文： 由"樂愛著、喜愛著"之語,愛稱爲著,有些人說彼于眼等、色等以執著行相轉起為愛著執著。"如是諸行舍遣"而轉起智為擇觀。離輪迴故為出離,涅槃,于彼以所說所緣作意觀察轉起為出離觀,種姓。結縛執著為以結縛于諸行執著。見俱為與見俱生及斷。粗說觀上道所斷煩惱,否則見所斷及二道所斷亦粗故彼等亦應如是說。隨細為成細。此中隨眠為顯示彼性。此說觀下道所斷。一切煩惱為餘一切煩惱。因初等道所斷煩惱不再斷。此一切言有限如"一切怖畏杖"等。 堅實為堅硬性。流動為液態性。如世間風吹囊,由彼彼聚脹滿或僵硬性,彼為支援。雖有聚間界與聚間界觸著性,彼彼界離異性,色邊際虛空為彼等之邊際,彼等不觸彼,否則界不成邊際故成遍滿。于彼聚界之邊際,彼等於彼不觸性為不觸相,故世尊于虛空界釋中說"不為四大種所觸"。 違緣會合異類生起為變壞。因思為行蘊法主,故以思說此"諸行有造作相"。如是于經分別行蘊分別中以"眼觸生思"等分別思。且思有行作相。如說"此中何為福行?善思"等。令相應法住所緣為安立。隨系所緣為隨順。有廣大性為遍滿。勝解為信解勝解。于不信為因不信。此為處格。此理于懈怠等亦然。身心熱惱止息為止息相。于離沉掉增上心轉起時,于策勵止抑鼓勵無事務故觀察為舍斷偏執。 因虛妄語等有欺誑等作用粗惡不攝持故,對治性故攝持自性正語由柔順性攝持相應法,且正語緣善語攝持聞者補特伽羅,故彼以攝持為相。身業生起某作事,且彼生起為勤勉,故應見名為正業之離為以生起為相,或如舉重相應法舉起為生起身業。活命有情或相應法以命根轉起,或唯活命清凈為凈化。

『『Saṅkhārā』』ti idha cetanā adhippetā, na pana 『『saṅkhārā saṅkhārakkhandho』』tiādīsu (dha. sa. 583, 985; vibha. 1, 20, 52) viya samapaññāsacetasikāti vuttaṃ 『『saṅkhārānaṃ cetanālakkhaṇa』』nti. Avijjāpaccayā hi puññābhisaṅkhārādikāva cetanā. Ārammaṇābhimukhabhāvo namanaṃ. Āyatanaṃ pavattanaṃ. Saḷāyatanavasena hi cittacetasikānaṃ pavatti. Taṇhāya hetulakkhaṇati ettha vaṭṭassa janakahetubhāvo taṇhāya hetulakkhaṇaṃ, maggassa pana vakkhamānassa nibbānasampāpakattanti ayametesaṃ viseso. Ārammaṇassa gahaṇalakkhaṇaṃ. Puna uppattiyā āyūhanalakkhaṇaṃ. Sattajīvato suññatālakkhaṇaṃ. Padahanaṃ ussāhanaṃ. Ijjhanaṃ sampatti. Vaṭṭato nissaraṇaṃ niyyānaṃ. Aviparītabhāvo tathalakkhaṇaṃ. Aññamaññānativattanaṃ ekaraso, anūnādhikabhāvova. Yuganaddhā nāma samathavipassanā aññamaññopakāratāya yugaḷavasena bandhitabbato. 『『Saddhāpaññā paggahāvikkhepā』』tipi vadanti. Cittavisuddhi nāma samādhi. Diṭṭhivisuddhi nāma paññā. Khayoti kilesakkhayo maggo, tasmiṃ pavattassa sammādiṭṭhisaṅkhātassa ñāṇassa samucchedanalakkhaṇaṃ. Kilesānamanuppādapariyosānatāya anuppādo, phalaṃ. Kilesavūpasamo passaddhi. Chandassāti kattukāmatāchandassa. Patiṭṭhābhāvo mūlalakkhaṇaṃ. Ārammaṇapaṭipādakatāya sampayutta-dhammānamuppattihetutā samuṭṭhāpanalakkhaṇaṃ. Visayādisannipātena gahetabbākāro samodhānaṃ. Yā 『『saṅgatī』』ti vuccati 『『tiṇṇaṃ saṅgati phasso』』tiādīsu. Samaṃ, sammā vā odahanti sampiṇḍitā bhavanti sampayuttadhammā anenātipi samodhānaṃ, phasso, tabbhāvo samodhānalakkhaṇaṃ. Samosaranti sannipatanti etthāti samosaraṇaṃ, vedanā. Tāya hi vinā appavattamānā sampayuttadhammā vedanānubhavananimittaṃ samosaṭā viya hontīti evaṃ vuttaṃ, tabbhāvo samosaraṇalakkhaṇaṃ. Pāsādādīsu gopānasīnaṃ kūṭaṃ viya sampayuttadhammānaṃ pāmokkhabhāvo pamukhalakkhaṇaṃ. Satiyā sabbatthakattā sampayuttānaṃ adhipatibhāvo ādhipateyyalakkhaṇaṃ. Tato sampayuttadhammato, tesaṃ vā sampayuttadhammānaṃ uttari padhānaṃ tatuttari, tabbhāvo tatuttariyalakkhaṇaṃ. Paññuttarā hi kusalā dhammā. Vimuttīti phalaṃ kilesehi vimuccitthāti katvā. Taṃ pana sīlādiguṇasārassa paramukkaṃsabhāvena sāraṃ. Tato uttari dhammassābhāvato pariyosānaṃ. Ayañca lakkhaṇavibhāgo chadhātupañcajhānaṅgādivasena taṃtaṃsuttapadānusārena porāṇaṭṭhakathāyamāgatanayena vuttoti daṭṭhabbaṃ. Tathā hi pubbe vuttopi koci dhammo pariyāyantarappakāsanatthaṃ puna dassito. Tato eva ca 『『chandamūlakā dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā』』ti 『『paññuttarā kusalā dhammā』』ti, 『『vimuttisāramidaṃ brahmacariya』』nti, 『『nibbānogadhañhi āvuso brahmacariyaṃ nibbānapariyosāna』』nti [saṃ. ni.

我來為您直譯這段巴利文： "諸行"此中意指思,非如"諸行為行蘊"等中五十心所,故說"諸行以思為相"。因無明緣唯福行等思。向所緣性為傾向。處為轉起。因六處諸心心所轉起。愛為因相中輪迴生因性為愛之因相,然道將說為令得涅槃性,此為彼等差別。取所緣為相。再生造作為相。空無有情命為相。努力為精進。成就為成。出離輪迴為出離。不顛倒性為如實相。互不超越為一味,即無增減性。雙運名為止觀因互相資助故應成對系。亦說"信慧、策勵無散"。心清凈名為定。見清凈名為慧。盡為煩惱盡道,于彼轉起名為正見之智以斷為相。煩惱不生終盡故無生,果。煩惱止息為輕安。欲為欲作欲。住立性為根本相。令得所緣故為相應法生因性以生起為相。境等和合所取行相為和合。即所說"和合"如"三和合為觸"等。等,正安立故相應法成合一亦為和合,觸,彼性為和合相。等聚集於此為等流,受。因無彼不轉起相應法如緣受領納聚集,如是說,彼性為等流相。如殿堂等椽柱頂端,為相應法上首性以上首為相。念遍一切性為相應法增上性以增上為相。超彼相應法,或彼等相應法增上為增上,彼性為增上相。因慧增上為善法。解脫為果因從煩惱解脫。彼復以戒等功德實性最極高故為實。因無上法故為終。此相分別應見依六界五禪支等隨順彼彼經句依古注所來方式而說。如是前所說某法為顯示異門復示現。因此即"諸法以欲為根,以作意為生起,以觸為和合,以受為等流","善法以慧為增上","此梵行以解脫為實","友,梵行實以涅槃為趣,以涅槃為終"。

3.512 (atthato samānaṃ)] ca suttapadānaṃ vasena chandassa mūlalakkhaṇa』』ntiādi vuttaṃ. Tesaṃ tesaṃ dhammānaṃ tathaṃ avitathaṃ lakkhaṇaṃ āgatoti atthaṃ dasseti 『『eva』』ntiādinā. Taṃ pana gamanaṃ idha ñāṇagamanamevāti vuttaṃ 『『ñāṇagatiyā』』ti. Satipi gatasaddassa avabodhanatthabhāve ñāṇagamanattheneveso siddhoti na vutto. Ā-saddassa cettha gatasaddānuvattimattameva. Tenāha 『『patto anuppatto』』ti.

Aviparītasabhāvattā 『『tathadhammā nāma cattāri ariyasaccānī』』ti vuttaṃ. Aviparītasabhāvato tathāni. Amusāsabhāvato avitathāni. Aññākārarahitato anaññathāni. Saccasaṃyuttādīsu āgataṃ paripuṇṇasaccacatukkakathaṃ sandhāya 『『iti vitthāro』』ti āha. 『『Tasmā』』ti vatvā tadaparāmasitabbameva dasseti 『『tathānaṃ abhisambuddhattā』』ti iminā. Esa nayo īdisesu.

Evaṃ saccavasena catutthakāraṇaṃ dassetvā idāni paccayapaccayuppannabhāvena aviparītasabhāvattā tathabhūtānaṃ paṭiccasamuppādaṅgānaṃ vasenāpi dassento 『『apicā』』tiādimāha. Tattha jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayā sambhūtaṃ hutvā sahitassa attano paccayānurūpassa uddhaṃ uddhaṃ āgatasabhāvo, anupavattaṭṭhoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho pubbapade uttarapadalopavasena. Samāhāradvandepi hi pulliṅgamicchanti neruttikā. Na cettha jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hotīti jātipaccayasambhūtaṭṭho. Itthameva jātito samudāgacchatīti jāti paccayasamudāgataṭṭho. Idaṃ vuttaṃ hoti – yā yā jāti yathā yathā paccayo hoti, tadanurūpaṃ pātubhūtasabhāvoti. Paccayapakkhe pana avijjāya saṅkhārānaṃ paccayaṭṭhoti ettha na avijjā saṅkhārānaṃ paccayo na hoti, na ca avijjaṃ vinā saṅkhārā uppajjanti. Yā yā avijjā yesaṃ yesaṃ saṅkhārānaṃ yathā yathā paccayo hoti, ayaṃ avijjā saṅkhārānaṃ paccayaṭṭho paccayasabhāvoti attho. Tathānaṃ dhammānanti paccayākāradhammānaṃ. 『『Sugato』』tiādīsu (pārā. 1) viya gamusaddassa buddhiyatthataṃ sandhāya 『『abhisambuddhattā』』ti vuttaṃ, na ñāṇagamanatthaṃ. Gatibuddhiyatthā hi saddā aññamaññapariyāyā. Tasmā 『『abhisambuddhattho hettha gatasaddo』』ti adhikāro, gamyamānattā vā na payutto.

我來為您直譯這段巴利文： 依經句義同而說"欲為根本相"等。顯示彼等諸法如實不虛相已來義以"如是"等。然彼來此中唯智來故說"以智來"。雖有來詞有覺悟義,以智來義即成就故不說。此中ā音唯隨順來詞。故說"已得、已達"。 因不顛倒自性故說"如實法名為四聖諦"。因不顛倒自性故如實。因不虛自性故不虛。因無異相故不異。說"如是廣說"意指相應等中所來完整四諦說。說"故"顯示唯應觸及此以"因覺悟如實"。此理于如是等中。 如是以諦顯示第四因已,今以緣及緣生性不顛倒自性顯示如實緣起支亦說"複次"等。其中生緣生起來處為從生緣生起已和合自身隨順緣向上上來性,即隨轉義。或生起處及來處為生起來處以前分略後分。因語源家主張相聚複合亦為陽性。此中非不從生有老死,亦非離生從他有故生緣生起處。如是唯從生來故生緣來處。此所說-如是如是生如是如是為緣,隨順彼現起性。然緣分中無明為行之緣處者,此中非無明非行緣,亦非離無明諸行生起。如是如是無明對如是如是諸行如是如是為緣,此無明為行緣處為緣性義。如實法為緣行法。如"善逝"等中意指來詞有知解義而說"覺悟",非智來義。因行解義詞互為同義。故"此中來詞為覺悟義"為主要,或因可知故不用。

Yaṃ rūpārammaṇaṃ nāma atthi, taṃ bhagavā jānāti passatīti sambandho. Sadevake…pe… pajāyāti ādhāro 『『atthī』』ti padeti puna aparimāṇāsu lokadhātūsaūti taṃnivāsasattāpekkhāya, āpāthagamanāpekkhāya vā vuttaṃ. Tena bhagavatā vibhajjamānaṃ taṃ rūpāyatanaṃ tathameva hotīti yojetabbaṃ. Tathāvitathabhāve kāraṇamāha 『『evaṃ jānatā passatā』』ti. Sabbākārato ñātattā passitattāti hi hetvantogadhametaṃ padadvayaṃ. Iṭṭhāniṭṭhādivasenāti ettha ādi-saddena majjhattaṃ saṅgaṇhāti. Tathā atītānāgatapaccuppannaparittaajjhattabahiddhātadubhayādibhedampi. Labbhamānakapadavasenāti 『『rūpāyatanaṃ diṭṭhaṃ saddāyatanaṃ sutaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ mutaṃ sabbaṃ rūpaṃ manasā viññāta』』nti (dha. sa. 966) vacanato diṭṭhapadañca viññātapadañca rūpārammaṇe labbhati. Rūpārammaṇaṃ iṭṭhaṃ aniṭṭhaṃ majjhattaṃ parittaṃ atītaṃ anāgataṃ paccuppannaṃ ajjhattaṃ bahiddhā diṭṭhaṃ viññātaṃ rūpaṃ rūpāyatanaṃ rūpadhātu vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītakanti evamādīhi anekehi nāmehi. 『『Iṭṭhāniṭṭhādivasenā』』tiādinā hi anekanāmabhāvaṃ sarūpato nidasseti. Terasahi vārehīti dhammasaṅgaṇiyaṃ rūpakaṇḍe (dha. sa. 615) āgate terasa niddesavāre sandhāyāha. Ekekasmiṃ vāre cettha catunnaṃ catunnaṃ vavatthāpananayānaṃ vasena 『『dvipaññāsāya nayehī』』ti vuttaṃ. Tathamevāti yathāvuttena jānanena appaṭivattiyadesanatāya, yathāvuttena ca passanena aviparītadassitāya saccameva. Tamatthaṃ caturaṅguttare kāḷakārāmasuttena (a. ni. 4.24) sādhento 『『vuttañceta』』ntiādimāha. Ca-saddo cettha daḷhīkaraṇajotako, tena yathāvuttassatthassa daḷhīkaraṇaṃ joteti, sampiṇḍanattho vā aṭṭhānapayutto, na kevalaṃ mayā eva, atha kho bhagavatāpīti. Anuvicaritanti paricaritaṃ. Jānāmi abbhaññāsinti paccuppannātītakālesu ñāṇappavattidassanena anāgatepi ñāṇappavatti dassitāyeva nayato dassitattā. Vidita-saddo pana anāmaṭṭhakālaviseso kālattayasādhāraṇattā 『『diṭṭhaṃ suttaṃ muta』』ntiādīsu (dī. ni. 3.187; ma. ni. 1.7; saṃ. ni. 2.208; a. ni. 4.23; paṭi. ma. 1.121) viya, pākaṭaṃ katvā ñātanti attho, iminā cetaṃ dasseti 『『aññe jānantiyeva, mayā pana pākaṭaṃ katvā vidita』』nti. Bhagavatā hi imehi padehi sabbaññubhūmi nāma kathitā. Na upaṭṭhāsīti taṃ chadvārikamārammaṇaṃ taṇhāya vā diṭṭhiyā vā tathāgato attattaniyavasena na upaṭṭhāsi na upagacchati, iminā pana padena khīṇāsavabhūmi kathitā. Yathā rūpārammaṇādayo dhammā yaṃsabhāvā, yaṃpakārā ca, tathā te dhamme taṃsabhāve taṃpakāre gamati passati jānātīti tathāgatoti imamatthaṃ sandhāya 『『tathadassīatthe』』ti vuttaṃ. Anekatthā hi dhātusaddā. Keci pana niruttinayena, pisodarādigaṇapakkhepena (pārā. aṭṭha. 1; visuddhi.

我來為您直譯這段巴利文： 凡有色所緣,世尊知見之,此為關連。有天等...乃至...眾生為處"有"字,復于無量世界中說是觀待彼住眾生,或觀待現前行相。由彼世尊分別彼色處唯如是應連結。說"如是知見"顯示如實不虛因。因一切行相已知已見故此二詞含因。以可意不可意等中等字攝中性。如是攝過去未來現在小內外兩俱等差別。以所得詞說由"色處見聞香處味處觸處觸一切色意識知"之語,見詞及知詞於色所緣可得。色所緣可意不可意中性小過去未來現在內外見知色色處色界顏色明顯有對青黃如是等多名。以"可意不可意等"等實顯多名性。十三轉說意法聚色品中來十三說明轉。此中每轉依四種決定方式說"五十二方式"。唯如實因如所說知無能反駁說,如所說見不顛倒見故真實。以增支四集迦拉迦蘭寺經顯彼義說"且說"等。此中且字顯確定,以彼顯如所說義確定,或合義以非處用,非唯我,而且世尊。行為巡行。"我知我證"以顯現在過去時智轉起顯已依理顯未來智轉起。然已知詞不限定時因通三時如"見聞觸"等,即明顯已知義,以此顯此"他唯知,然我明顯已知"。因世尊以此等詞說一切智地。不現起為彼六門所緣不以愛或見以我我所現起趣向,以此詞說漏盡地。如色所緣等諸法如何性如何相,如是趣向見知彼等法彼性彼相為如來,意此義說"如實見義"。因界詞多義。有些人以釋義方式,以pisodarādi群增加;

1.142) vā dassī-saddalopaṃ, āgata-saddassa cāgamaṃ katvā 『『tathāgato』』ti padasiddhimettha vaṇṇenti, tadayuttameva vijjamānapadaṃ chaḍḍetvā avijjamānapadassa gahaṇato. Vuttañca buddhavaṃsaṭṭhakathāyaṃ –

『『Tathākārena yo dhamme, jānāti anupassati;

Tathadassīti sambuddho, tasmā vutto tathāgato』』ti. (bu. vaṃ. aṭṭha. ratanacaṅkamanakaṇḍavaṇṇanā);

Ettha 『『anupassatī』』ti āgatasaddatthaṃ vatvā tadidaṃ ñāṇapassanamevāti dassetuṃ 『『jānātī』』ti, saddādhigatamatthaṃ pana vibhāvetuṃ 『『tathadassī』』ti ca vuttaṃ.

Yaṃrattinti yassa rattiyaṃ, accantasaṃyoge vā etaṃ upayogavacanaṃ rattekadesabhūtassa abhisambujjhanakkhaṇassa accantasaṃyogattā, sakalāpi vā esā ratti abhisambodhāya padahanakālattā pariyāyena accantasaṃyogabhūtāti daṭṭhabbaṃ. Pathavīpukkhalaniruttarabhūmisīsagatattā na parājito aññehi etthāti aparājito, sveva pallaṅkoti aparājitapallaṅko, tasmiṃ. Tiṇṇaṃmārānanti kilesābhisaṅkhāradevaputtamārānaṃ, idañca nippariyāyato vuttaṃ, pariyāyato pana heṭṭhā vuttanayena pañcannampi mārānaṃ maddanaṃ veditabbaṃ. Matthakanti sāmatthiyasaṅkhātaṃ sīsaṃ. Etthantareti ubhinnaṃ rattīnamantare. 『『Paṭhamabodhiyāpī』』tiādinā pañcacattālīsavassaparimāṇakālameva antogadhabhedena niyametvā viseseti. Tāsu pana vīsativassaparicchinnā paṭhamabodhīti vinayagaṇṭhipade vuttaṃ, tañca tadaṭṭhakathāyameva 『『bhagavato hi paṭhamabodhiyaṃ vīsativassantare nibaddhupaṭṭhāko nāma natthī』』ti (pārā. aṭṭha.

我來為您直譯這段巴利文： 或以見詞省略,來詞增加作"如來"字成就,此中解說,實不適合舍現有詞取非現有詞。且說佛種注中： "以如性于諸法,了知而隨觀; 如實見即正覺,故說名如來。" 此中說"隨觀"為來詞義,顯示此唯智見故說"了知",顯示以詞得義故說"如實見"。 某夜為于某夜,或此為對格詞因覺悟剎那為夜一分與完全結合,或此整夜因為趣向覺悟時故以方便成為完全結合應知。因得地上土動無上頂故此中不敗於他為不敗,即彼跏趺為不敗跏趺,于彼。三魔為煩惱行天子魔,此無方便說,然依方便如前說方式應知降伏五魔。頂為稱為能力之頂。此間為兩夜之間。以"初覺亦"等以攝四十五年量時而特別確定。然于彼等說二十年限定為初覺于律結說中,彼于彼注中說"世尊初覺二十年間實無固定侍者"。

1.16) kathitattā paṭhamabodhi nāma vīsativassānīti gahetvā vuttaṃ. Ācariyadhammapālattherena pana 『『pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhī』』ti vuttaṃ, evañca sati majjhe pannarasa vassāni majjhimabodhi, ante pannarasa vassāni pacchimabodhīti tiṇṇaṃ bodhīnaṃ samappamāṇatā siyā, tampi yuttaṃ. Pannarasatikena hi pañcacattālīsavassāni paripūrenti. Aṭṭhakathāyaṃ pana pannarasavassappamāṇāya paṭhamabodhiyā vīsativassesuyeva antogadhattā 『『paṭhamabodhiyaṃ vīsativassantare』』ti vuttanti evampi sakkā viññātuṃ. 『『Yaṃ sutta』』ntiādinā sambandho.

Niddosatāya anupavajjaṃ anupavadanīyaṃ. Pakkhipitabbābhāvena anūnaṃ. Apanetabbābhāvena anadhikaṃ. Atthabyañjanādisampattiyā sabbākāraparipuṇṇaṃ. Nimmadanahetu nimmadanaṃ. Vālaggamattampīti vāladhilomassa koṭippamāṇampi. Avakkhalitanti virādhitaṃ musā bhaṇitaṃ. Ekamuddikāyāti ekarājalañchanena. Ekanāḷiyāti ekāḷhakena, ekatumbena vā. Ekatulāyāti ekamānena. 『『Tathamevā』』ti vuttamevatthaṃ no aññathāti byatirekato dasseti, tena yadatthaṃ bhāsitaṃ, ekantena tadatthanipphādanato yathā bhāsitaṃ bhagavatā, tathāyevāti aviparītadesanataṃ dasseti. 『『Gadattho』』ti etena tathaṃ gadati bhāsatīti tathāgato da-kārassa ta-kāraṃ, niruttinayena ca ākārāgamaṃ katvā, dhātusaddānugatena vā ākārenāti nibbacanaṃ dasseti.

Evaṃ 『『sugato』』tiādīsu (pārā. 1) viya dhātusaddanipphattiparikappena niruttiṃ dassetvā bāhiratthasamāsenapi dassetuṃ 『『apicā』』tiādi vuttaṃ. Āgadananti sabbahitanipphādanato bhusaṃ kathanaṃ vacanaṃ, tabbhāvamatto vā ā-saddo.

Tathā gatamassāti tathāgato. Yathā vācāya gataṃ pavatti, tathā kāyassa, yathā vā kāyassa gataṃ pavatti, tathā vācāya assa, tasmā tathāgatoti attho. Tadeva nibbacanaṃ dassetuṃ 『『bhagavato』』tiādimāha. Tattha hi 『『gato pavatto, gatā pavattā』』ti ca etena kāyavacīkiriyānaṃ aññamaññānulomanavacanicchāya kāyassa, vācāya ca pavatti idha gata-saddena kathitāti dasseti, 『『evaṃbhūtassā』』tiādinā bāhiratthasamāsaṃ, 『『yathā tathā』』ti etena yaṃtaṃ-saddānaṃ abyabhicāritasambandhatāya 『『tathā』』ti vutte 『『yathā』』ti ayamattho upaṭṭhitoyeva hotīti tathāsaddatthaṃ, 『『vādī kārī』』ti etena pavattisarūpaṃ, 『『bhagavato hī』』ti etena yathāvādītathākāritādikāraṇanti. 『『Evaṃbhūtassā』』ti yathāvādītathākāritādinā pakārena pavattassa, imaṃ pakāraṃ vā pattassa. Itīti vuttappakāraṃ niddisati. Yasmā panettha gata-saddo vācāya pavattimpi dasseti, tasmā kāmaṃ tathāvāditāya tathāgatoti ayampi attho siddho hoti, so pana pubbe pakārantarena dassitoti pārisesanayena tathākāritāatthameva dassetuṃ 『『evaṃ tathākāritāya tathāgato』』ti vuttaṃ. Vuttañca –

『『Yathā vācā gatā yassa,

Tathā kāyo gato yato;

Yathā kāyo tathā vācā,

Tato satthā tathāgato』』ti.

我來為您直譯這段巴利文： 因彼注中說故取初覺為二十年而說。然阿阇梨法護長老說"四十五年中初十五年為初覺",如是則中間十五年為中覺,后十五年為後覺,如是三覺等量,彼亦適合。因以十五三倍圓滿四十五年。然注中因十五年量初覺攝於二十年中故說"于初覺二十年間",如是亦可了知。以"某經"等為關連。 因無過失故無可呵責無可責。因無可加入故無不足。因無可去除故無過多。因義文等圓滿故一切行相圓滿。降伏因為降伏。毛端量為馬尾毛端量。落後為違背妄語。一印為一王印。一量為一阿拉卡或一斗。一秤為一量。以"唯如是"非余方式顯相反,以彼顯所說義,因一向成就彼義故如世尊所說,如是即顯不顛倒說。以"說義"顯如實說語故如來以da音作ta音,以釋義方式作ā音增加,或以隨順界詞ā音而詞源解釋。 如是如"善逝"等中以界詞產生設想顯釋義,以外義複合亦顯示故說"複次"等。說為因成就一切利益故極說語,或ā音唯表彼性。 如是去者為如來。如語去為轉起,如是身,或如身去為轉起,如是語于彼,故義為如來。為顯彼詞源說"世尊"等。此中以"去為轉起,轉起"以此顯身語業相順語欲此中以去詞說身語轉起,"如是性"等以外義複合,"如如是"以此因如是等詞不相違關連性說"如是"時"如"義即已現起顯如是詞義,"說作"以此顯轉起自性,"因世尊"以此顯如說如作等因。"如是性"為以如說如作等方式轉起,或得此方式。以說示已說方式。因此中去詞亦顯語轉起,故雖以如說性為如來此義亦成,然彼前以異方式顯故以殘餘方式唯顯如作義說"如是以如作性為如來"。且說： "如語去于彼, 如是身去故; 如身如是語, 故師為如來。"

Bhavaggaṃ pariyantaṃ katvāti sambandho. Yaṃ paneke vadanti 『『tiriyaṃ viya upari, adho ca santi aparimāṇā lokadhātuyo』』ti, tesaṃ taṃ paṭisedhetuṃ evaṃ vuttanti daṭṭhabbaṃ. Vimuttiyāti phalena. Vimuttiñāṇadassanenāti paccavekkhaṇāñāṇasaṅkhātena dassanena. Tuloti sadiso. Pamāṇanti minanakāraṇaṃ. Pare abhibhavati guṇena ajjhottharati adhiko bhavatīti abhibhū. Parehi na abhibhūto ajjhotthaṭoti anabhibhūto.Aññadatthūti ekaṃsavacane nipāto. Dassanavasena daso, sabbaṃ passatīti attho. Pare attano vasaṃ vattetīti vasavattī.

『『Abhibhavanaṭṭhena tathāgato』』ti ayaṃ na saddato labbhati, saddato pana evanti dassetuṃ 『『tatreva』』ntiādi vuttaṃ. Tattha agadoti dibbāgado agaṃ rogaṃ dāti avakhaṇḍati, natthi vā gado rogo etenāti katvā , tassadisaṭṭhena idha desanāvilāsassa, puññussayassa ca agadatā labbhatīti āha 『『agado viyā』』ti. Yāya dhammadhātuyā desanāvijambhanappattā, sā desanāvilāso. Dhammadhātaūti ca sabbaññutaññāṇameva. Tena hi dhammānamākārabhedaṃ ñatvā tadanurūpaṃ desanaṃ niyāmeti. Desanāvilāsoyeva desanāvilāsamayo yathā 『『dānamayaṃ sīlamaya』』nti (dī. ni. 3.305; itivu. 60; netti. 34) adhunā pana potthakesu bahūsupi maya-saddo na dissati. Puññussayoti ussanaṃ, atirekaṃ vā ñāṇādisambhārabhūtaṃ puññaṃ. 『『Tenā』』tiādi opammasampādanaṃ. Tenāti ca tadubhayena desanāvilāsena ceva puññussayena ca so bhagavā abhibhavatīti sambandho. 『『Itī』』tiādinā bāhiratthasamāsaṃ dasseti. Sabbalokābhibhavanena tatho, na aññathāti vuttaṃ hoti.

Tathāya gatoti purimasaccattayaṃ sandhāyāha, tathaṃ gatoti pana pacchimasaccaṃ. Catusaccānukkamena cettha gata-saddassa atthacatukkaṃ vuttaṃ. Vācakasaddasannidhāne upasagganipātānaṃ tadatthajotanabhāvena pavattanato gata-saddoyeva anupasaggo avagatatthaṃ, atītatthañca vadatīti dasseti 『『avagato atīto』』ti iminā.

『『Tatthā』』tiādi tabbivaraṇaṃ. Lokanti dukkhasaccabhūtaṃ lokaṃ. Tathāya tīraṇapariññāyāti yojetabbaṃ. Lokanirodhagāminiṃ paṭipadanti ariyamaggaṃ, na pana abhisambujjhanamattaṃ. Tattha kattabbakiccampi katamevāti dassetuṃ 『『lokasmā tathāgato visaṃyutto』』tiādinā saccacatukkepi dutiyapakkhaṃ vuttaṃ, abhisambujjhanahetuṃ vā etehi dasseti. Tatoyeva hi tāni abhisambuddhoti. 『『Yaṃ bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccatī』』ti (a. ni.

我來為您直譯這段巴利文： 以有頂為邊際為關連。然有些人說"如橫向上下有無量世界",應知如是說為遮止彼等。解脫為以果。解脫知見為以稱為觀察智之見。等為相等。量為測量因。以功德勝過征服他成為勝為勝者。不為他勝征服為不被勝。決定為一向語助詞。以見為見,義為見一切。令他隨順己為自在。 "以征服義為如來"此不從詞得,顯示從詞如是故說"于彼"等。此中良藥為天良藥斷絕病苦,或此無病苦為良藥,從彼相似義此中得說教神變及福德積集為良藥性故說"如良藥"。由彼法界得說教展現為說教神變。法界者即一切智智。因以彼知諸法行相差別而隨順定說教。說教神變即說教神變性如"佈施性戒性",然今多數書中不見性字。福德積集為積集或過多成為智等資糧之福。"由彼"等為喻成就。由彼者與彼兩者說教神變及福德積集彼世尊征服為關連。以"故"等顯外義複合。以征服一切世間如實非余故說。 如實去為就前三諦說,如實已去為后諦。此中依四諦次第說去詞四義。因於表詞鄰近上綴助詞以顯彼義轉起故顯唯去詞無上綴說已知義及過去義以"已知過去"。 "于彼"等為彼解釋。世間為苦諦所成世間。應連結以如實度知。世間滅道為聖道,非唯證悟。為顯于彼所作事亦已作故以"如來離世間"等說四諦第二分,或以此顯證悟因。因從彼故彼等已證悟。"諸比丘,有天世間魔世間梵世間沙門婆羅門眾天人眾所見聞觸知得尋隨尋意者,彼一切如來已正覺,故說如來。"

4.23) aṅguttarāgame catukkanipāte āgataṃ pāḷimimaṃ peyyālamukhena dasseti, tañca atthasambandhatāya eva, na imassatthassa sādhakatāya. Sā hi peyyālaniddiṭṭhā pāḷi tathadassitā atthassa sādhikāti. 『『Tassapi evaṃ attho veditabbo』』ti iminā sādhyasādhakasaṃsandanaṃ karoti. 『『Idampi cā』』tiādinā tathāgatapadassa mahāvisayataṃ , aṭṭhavidhassāpi yathāvuttakāraṇassa nidassanamattañca dasseti. Tattha idanti atibyāsarūpena vuttaṃ aṭṭhavidhaṃ kāraṇaṃ, pi-saddo, api-saddo vā sambhāvane 『『itthampi mukhamattameva, pageva aññathā』』ti. Tathāgatabhāvadīpaneti tathāgatanāmadīpane. Guṇena hi bhagavā tathāgato nāma, nāmena ca bhagavati tathāgata-saddoti. 『『Asaṅkhyeyyāni nāmāni, saguṇena mahesino』』tiādi (udā. aṭṭha. 306; paṭi. ma. aṭṭha. 1.277) hi vuttaṃ. Appamādapadaṃ viya sakalakusaladhammapaṭipattiyā sabbabuddhaguṇānaṃ tathāgatapadaṃ saṅgāhakanti dassetuṃ 『『sabbākārenā』』tiādimāha . Vaṇṇeyyāti parikappavacanametaṃ 『『vaṇṇeyya vā, na vā vaṇṇeyyā』』ti. Vuttañca –

『『Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā』』ti. (dī. ni. aṭṭha. 1.304; 3.141; udā. aṭṭha. 52; apa. aṭṭha. 2.7.20; bu. vaṃ. aṭṭha. koṇḍaññabuddhavaṃsavaṇṇanā; cariyā. pakiṇṇakakathā); –

Samatthane vā etaṃ 『『so imaṃ vijaṭaye jaṭa』』ntiādīsu (saṃ. ni.

我來為您直譯這段巴利文： 顯示增支集四品中來此文以省略頭,且彼唯以義關連,非為證此義。因彼以省略所示文證如是示義。以"彼亦應知如是義"作所證能證對照。以"此亦"等顯如來詞大境界,及八種如所說因唯為示例。此中此為以極廣形式所說八種因,pi字或api字表可能"如是亦唯面貌,何況其他"。顯如來性者顯如來名。因以功德世尊名為如來,以名於世尊為如來詞。因說"大仙以功德,有無量名"等。為顯如來詞攝一切佛功德如不放逸詞攝一切善法修習故說"一切行相"等。讚歎為設想語"或讚歎或不讚嘆"。且說： "佛亦說佛德, 若說一劫久, 劫盡長遠間, 如來德不盡。" 或可能此如"彼解此結"等;

2.23) viyātipi vadanti keci.

Ayaṃ panettha aṭṭhakathāmuttako nayo – abhinīhārato paṭṭhāya yāva sammāsambodhi, etthantare mahābodhiyānapaṭipattiyā hānaṭṭhānasaṃkilesanivattīnaṃ abhāvato yathāpaṇidhānaṃ tathāgato abhinīhārānurūpaṃ paṭipannoti tathāgato. Atha vā mahiddhikatāya, paṭisambhidānaṃ ukkaṃsādhigamena anāvaraṇañāṇatāya ca katthacipi paṭighātābhāvato yathāruci, tathā kāyavacīcittānaṃ gatāni gamanāni pavattiyo etassāti tathāgato. Apica yasmā loke vidhayuttagatapakārasaddā samānatthā dissanti, tasmā yathā vidhā vipassiādayo bhagavanto nikhilasabbaññuguṇasamaṅgitāya, ayampi bhagavā tathā vidhoti tathāgato, yathā yuttā ca te bhagavanto vuttanayena, ayampi bhagavā tathā yuttoti tathāgato. Aparo nayo-yasmā saccaṃ tacchaṃ tathanti ñāṇassetaṃ adhivacanaṃ, tasmā tathena ñāṇena āgatoti tathāgatoti.

『『Pahāya kāmādimale yathā gatā,

Samādhiñāṇehi vipassiādayo;

Mahesino sakyamunī jutindharo,

Tathā gato tena tathāgato mato.

Tathañca dhātāyatanādilakkhaṇaṃ,

Sabhāvasāmaññavibhāgabhedato;

Sayambhuñāṇena jino samāgato,

Tathāgato vuccati sakyapuṅgavo.

Tathāni saccāni samantacakkhunā,

Tathā idappaccayatā ca sabbaso;

Anaññaneyyena yato vibhāvitā,

Yāthāvato tena jino tathāgato.

Anekabhedāsupi lokadhātūsu,

Jinassa rūpāyatanādigocare;

Vicittabhede tathameva dassanaṃ,

Tathāgato tena samantalocano.

Yato ca dhammaṃ tathameva bhāsati,

Karoti vācāyanulomamattano;

Guṇehi lokaṃ abhibhuyyirīyati,

Tathāgato tenapi lokanāyako.

Yathābhinīhāramato yathāruci,

Pavattavācātanucittabhāvato;

Yathāvidhā yena purā mahesino,

Tathāvidho tena jino tathāgato.

Yathā ca yuttā sugatā purātanā,

Tathāva yutto tathañāṇato ca so;

Samāgato tena samantalocano,

Tathāgato vuccati sakyapuṅgavo』』ti. (itivu. aṭṭha. 38 thokaṃ visadisaṃ); –

Saṅgahagāthā.

『『Katamañca taṃ bhikkhave』』ti ayaṃ kassa pucchāti āha 『『yenā』』tiādi. Evaṃ sāmaññato yathāvuttassa sīlamattakassa pucchābhāvaṃ dassetvā idāni pucchāvisesabhāvañāpanatthaṃ mahāniddese (mahāni. 150) āgatā sabbāva pucchā atthuddhāravasena dasseti 『『tattha pucchā nāmā』』tiādinā. Tattha tatthāti 『『taṃ katamanti pucchatī』』ti ettha yadetaṃ sāmaññato pucchāvacanaṃ vuttaṃ, tasmiṃ.

我來為您直譯這段巴利文： 有些人說如"此"等亦然。 此中此為註釋之外的方法 - 從發願始至正等覺,此間因大菩提乘修習無退處染污轉離故如誓願如來如發願而修行為如來。或因大神通,以證得無礙解最上及無障智故於任處無障礙故如意,如是身語心去向轉起于彼為如來。又因世間規定去向等詞見同義,故如毗婆尸等世尊以具足一切智者功德,此世尊亦如是規定為如來,如彼等世尊如說方式結合,此世尊亦如是結合爲如來。另一方法-因真實確實如是為智之增上語,故以如實智來為如來。 "如毗婆尸等大仙, 以定智斷欲等垢; 釋迦牟尼持光者, 如是去故名如來。 界處等相如是性, 依自性共別分別; 勝者以自智相應, 釋迦牛王稱如來。 一切眼見如實諦, 及此緣性皆一切; 因無所學而顯明, 勝者如實故如來。 于諸世界種種別, 勝者色處等境中; 種種差別見如實, 遍眼者故為如來。 因說法亦唯如實, 作語隨順於自身; 以功德勝世而行, 世導者故為如來。 隨發願及隨意樂, 因語身心而轉起; 如往昔諸大仙相, 勝者如是為如來。 如古善逝相結合, 如是結合如實智; 遍眼者故相應來, 釋迦牛王稱如來。" 攝頌。 "諸比丘彼為何"此為誰問說"由彼"等。如是顯示一般如所說唯戒之問不存在已,今為顯問殊勝性以義攝方式顯大義釋中來一切問以"此中問名"等。此中彼者于"問彼為何"此中已說此一般問語,于彼。

Pakatiyāti attano dhammatāya, sayamevāti vuttaṃ hoti. Lakkhaṇanti yo koci ñātumicchito sabhāvo. Aññātanti dassanādivisesayuttena, itarena vā yena kenacipi ñāṇena aññātaṃ. Avatthāvisesāni hi ñāṇadassanatulanatīraṇāni. Adiṭṭhanti dassanabhūtena ñāṇena paccakkhamiva adiṭṭhaṃ. Atulitanti 『『ettakameta』』nti tulanabhūtena atulitaṃ. Atīritanti 『『evamevida』』nti tīraṇabhūtena akatañāṇakiriyāsamāpanaṃ. Avibhūtanti ñāṇassa apākaṭabhūtaṃ. Avibhāvitanti ñāṇena apākaṭakataṃ. Tassāti yathāvuttalakkhaṇassa. Adiṭṭhaṃ jotīyati pakāsīyati etāyāti adiṭṭhajotanā. Saṃsandanatthāyāti sākacchāvasena vinicchayakaraṇatthāya. Saṃsandanañhi sākacchāvasena vinicchayakaraṇaṃ. Diṭṭhaṃ saṃsandīyati etāyāti diṭṭhasaṃsandanā.『『Saṃsayapakkhando』』tiādīsu daḷhataraṃniviṭṭhā vicikicchā saṃsayo. Nātisaṃsappanamatibhedamattaṃ vimati. Tatopi appataraṃ 『『evaṃ nu kho, na nu kho』』tiādinā dvidhā viya pavattaṃ dveḷhakaṃ. Dvidhā elati kampati cittametenāti hi dveḷhakaṃ hapaccayaṃ, sakatthavuttikapaccayañca katvā, tena jāto, taṃ vā jātaṃ yassāti dveḷhakajāto. Vimati chijjati etāyāti vimaticchedanā.Anattalakkhaṇasuttādīsu (saṃ. ni. 3.59) āgataṃ khandhapañcakapaṭisaṃyuttaṃ pucchaṃ sandhāyāha 『『sabbaṃ vattabba』』nti. Anumatiyā pucchā anumatipucchā.『『Taṃ kiṃ maññatha bhikkhave』』tiādipucchāya hi 『『kā tumhākaṃ anumatī』』ti anumati pucchitā hoti. Kathetukamyatāti kathetukāmatāya. 『『Aññāṇatā āpajjatī』』tiādīsu (pārā. 295) viya hi ettha ya-kāralopo, karaṇatthe vā paccattavacanaṃ, kathetukamyatāya vā pucchā kathetukamyatāpucchātipi vaṭṭati. Atthato pana sabbāpi tathā pavattavacanaṃ, taduppādako vā cittuppādoti veditabbaṃ.

Yadatthaṃ panāyaṃ niddesanayo āharito, tassa pucchāvisesabhāvassa ñāpanatthaṃ 『『imāsū』』tiādimāha. Cittābhogo samannāhāro. Bhusaṃ, samantato ca saṃsappanā kaṅkhā āsappanā, parisappanā ca. Sabbā kaṅkhā chinnā sabbaññutaññāṇapadaṭṭhānena aggamaggena samucchindanato. Paresaṃ anumatiyā, kathetukamyatāya ca dhammadesanāsambhavato, tathā eva tattha tattha diṭṭhattā ca vuttaṃ 『『avasesā pana dve pucchā buddhānaṃ atthī』』ti. Yā panetā 『『sattādhiṭṭhānā pucchā dhammādhiṭṭhānā pucchā ekādhiṭṭhānā pucchā anekādhiṭṭhānā pucchā』』tiādinā aparāpi anekadhā pucchāyo niddese āgatā, tā sabbāpi niddhāretvā idha avicayanaṃ 『『alaṃ ettāvatāva, atthikehi pana iminā nayena niddhāretvā vicetabbā』』ti nayadānassa sijjhanatoti daṭṭhabbaṃ.

1. Pucchā ca nāmesā vissajjanāya satiyeva yuttarūpāti codanāya 『『idānī』』tiādi vuttaṃ. Atipātanaṃ atipāto.Ati-saddo cettha atirekattho. Sīghabhāvo eva ca atirekatā, tasmā saraseneva patanasabhāvassa antarā eva atirekaṃ pātanaṃ, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho, abhibhavanattho vā, atikkamma satthādīhi abhibhavitvā pātananti vuttaṃ hoti, vohāravacanametaṃ 『『atipāto』』ti. Atthato pana pakaraṇādivasenādhigatattā pāṇavadho pāṇaghātoti vuttaṃ hotīti adhippāyo. Vohāratoti paññattito. Sattoti khandhasantāno. Tattha hi sattapaññatti. Vuttañca –

『『Yathā hi aṅgasambhārā, hoti saddo ratho iti;

Evaṃ khandhesu santesu, hoti sattoti sammutī』』ti. (saṃ. ni.

我來為您直譯這段巴利文： 自性為以自法性,即說自然。相為任何欲知自性。未知為以見等殊勝相應,或以任何其他智未知。因知見比較思擇為特殊狀態。未見為以見性智如現前未見。未比較為以比較性"此等量"未比較。未思擇為以思擇性"此如是"未作智作業圓滿。未明顯為對智未明顯。未顯明為以智未作明顯。彼為如所說相。未見顯示為以此顯示未見。為對照為以談論方式作決定。因對照為以談論方式作決定。以此對照已見為已見對照。"入疑"等中堅固入住疑為疑。不過分蔓延智分裂量為猶豫。比彼更少以"如是耶非耶"等二分轉起為二分。因以此二分動搖心為二分作ha綴及自義轉起綴,以彼生或生於彼為生二分。以此斷猶豫為斷猶豫。 說"一切應說"意指無我相經等中來關於五蘊問。以同意問為同意問。因以"諸比丘汝等如何思"等問即問"汝等何同意"。欲說為以欲說性。因如"成無知"等此中略ya音,或主格詞為具格義,或以欲說問為欲說問亦可。然義即一切如是轉起語,或彼生起或心生起應知。 為顯此所引說明方法之問殊勝性故說"於此等"等。心轉向為作意。極遍蔓延疑為徘徊及遍行。一切疑斷以一切智智立足以最上道根絕故。因以他人同意及欲說可有法說,及如是于彼彼已見故說"餘二問于佛有"。然彼等"以有情為立足問以法為立足問以一為立足問以多為立足問"等於義釋來其他種種問,一切彼等不取出於此不考察"止此足矣,然有欲者依此方式取出應考察"為方式給予成就應知。 8.因問唯于答時適合故以難說"今"等。過分令落為殺生。此中過分字為過度義。唯迅速性為過度性,故自性即落下性中間過度令落,不令緩落而急令落為義,或勝過義,超越以刀等勝過令落為說,此為言說語"殺生"。然義因由論等所得故說為殺生害生為意趣。從言說為從假施設。有情為蘊相續。因於彼有情假施設。且說： "如以支聚集,有聲說車者; 如是諸蘊有,有施設有情。"

1.171);

Jīvitindriyanti rūpārūpajīvitindriyaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassati. Kasmā panettha 『『pāṇassa atipāto』』ti, 『『pāṇoti cettha vohārato satto』』ti ca ekavacananiddeso kato, nanu niravasesānaṃ pāṇānaṃ atipātato virati idha adhippetā. Tathā hi vakkhati 『『sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte』』tiādinā (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 命根為色無色命根。因損壞色命根時,他者以彼關連性亦滅。然何故此中作"殺生"及"此中生從言說為有情"一數說明,豈非此中意為離一切無餘生殺害。如是將說以"悲愍一切生有"等。

1.7) bahuvacananiddesanti? Saccametaṃ, pāṇabhāvasāmaññena panettha ekavacananiddeso kato, tattha pana sabbasaddasannidhānena puthuttaṃ suviññāyamānamevāti sāmaññaniddesamakatvā bhedavacanicchāvasena bahuvacananiddeso kato. Kiñca bhiyyo – sāmaññato saṃvarasamādānaṃ, tabbisesato saṃvarabhedoti imassa visesassa ñāpanatthampi ayaṃ vacanabhedo katoti veditabbo. 『『Pāṇassa atipāto』』tiādi hi saṃvarabhedadassanaṃ. 『『Sabbe pāṇabhūte』』tiādi pana saṃvarasamādānadassananti. Saddavidū pana 『『īdisesu ṭhānesu jātidabbāpekkhavasena vacanabhedamattaṃ, atthato samāna』』nti vadanti.

Tasmiṃ pana pāṇeti yathāvutte dubbidhepi pāṇe. Pāṇasaññinoti pāṇasaññāsamaṅgino puggalassa . Yāya pana cetanāya pavattamānassa jīvitindriyassa nissayabhūtesu mahābhūtesu upakkamakaraṇahetu taṃmahābhūtapaccayā uppajjanakamahābhūtā nuppajjissanti, sā tādisapayogasamuṭṭhāpikā cetanā pāṇātipātoti āha 『『jīvitindriyupacchedakaupakkamasamuṭṭhāpikā』』ti, jīvitindriyupacchedakassa kāyavacīpayogassa tannissayesu mahābhūtesu samuṭṭhāpikāti attho. Laddhupakkamāni hi bhūtāni purimabhūtāni viya na visadāni, tasmā samānajātiyānaṃ bhūtānaṃ kāraṇāni na hontīti tesuyeva upakkame kate tato parānaṃ asati antarāye uppajjamānānaṃ bhūtānaṃ, tannissitassa ca jīvitindriyassa upacchedo hoti. 『『Kāyavacīdvārāna』』nti etena vitaṇḍavādimataṃ manodvāre pavattāya vadhakacetanāya pāṇātipātabhāvaṃ paṭikkhipati.

Payogavatthumahantatādīhi mahāsāvajjatā tehi paccayehi uppajjamānāya cetanāya balavabhāvato veditabbā. Ekassāpi hi payogassa sahasā nipphādanavasena, kiccasādhikāya bahukkhattuṃ pavattajavanehi laddhāsevanāya ca sanniṭṭhāpakacetanāya vasena payogassa mahantabhāvo. Satipi kadāci khuddake ceva mahante ca pāṇe payogassa samabhāve mahantaṃ hanantassa cetanā tibbatarā uppajjatīti vatthussa mahantabhāvo. Iti ubhayampetaṃ cetanāya balavabhāveneva hoti. Satipi ca payogavatthūnaṃ amahantabhāve hantabbassa guṇamahattenapi tattha pavattaupakāracetanā viya khettavisesanipphattiyā apakāracetanāpi balavatī, tibbatarā ca uppajjatīti tassā mahāsāvajjatā daṭṭhabbā . Tenāha 『『guṇavantesū』』tiādi. 『『Kilesāna』』ntiādinā pana satipi payogavatthuguṇānaṃ amahantabhāve kilesupakkamānaṃ mudutibbatāya cetanāya dubbalabalavabhāvavasena appasāvajjamahāsāvajjabhāvo veditabboti dasseti.

Sambharīyanti saharīyanti etehīti sambhārā, aṅgāni. Tesu pāṇasaññitā, vadhakacittañca pubbabhāgiyānipi honti. Upakkamo pana vadhakacetanāsamuṭṭhāpito sahajātova. Pañcasambhāravatī pana pāṇātipātacetanāti sā pañcasambhāravinimuttā daṭṭhabbā. Esa nayo adinnādānādīsupi.

我來為您直譯這段巴利文： 為何多數說明?此實然,然此中以生性共性作一數說明,然于彼因一切字鄰近多性極易了知故不作共性說明而以差別語欲力作多數說明。何況 - 應知此語差別亦為顯此殊勝故作:從共性攝受律儀,從彼差別破律儀。因"殺生"等為顯破律儀。然"一切生有"等為顯攝受律儀。然語學者說"如是處唯由種類實體觀待力有語差別,義則相同"。 然于彼生者于如所說二種生。有生想者具生想補特伽羅。然以彼心行運轉命根所依大種作加行因不生彼大種所緣所生大種,彼如是加行等起心為殺生故說"等起斷命根加行",等起身語加行斷命根于彼等依大種為義。因已得加行大種如前大種不明凈,故不為同類大種因故於彼等作加行時從彼若無障礙所生大種,及依彼命根斷絕。以"身語門"顯斥爭論者意以意門轉起殺心為殺生。 以加行事大等大罪過應知因彼等緣所生心力故。因唯一加行以速成就力,及以多次轉速得習行決定心力故加行大性。雖有時于小及大生加行同等害大者心生更強故事大性。如是二者皆以心力故。雖加行事不大由所害功德大性亦如彼轉起利益心如生殊勝田故害心亦有力生更強應見彼大罪過。故說"于具功德"等。然以"煩惱"等顯雖加行事功德不大由煩惱加行軟強力以心弱強力應知小罪過大罪過。 以此聚集持運故為資糧,支分。于彼生想及殺心亦為前分。然加行為殺心等起俱生。然具五資糧殺生心故應見彼離五資糧。此方法于不與取等亦然。

Etthāha – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu ko hanti, ko vā haññati, yadi cittacetasikasantāno, evaṃ so anupatāpanachedanabhedanādivasena na vikopanasamattho, nāpi vikopanīyo, atha rūpasantāno, evampi so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati yathā matasarīre. Payogopi pāṇātipātassa paharaṇappakārādiatītesu vā saṅkhāresu bhaveyya, anāgatesu vā paccuppannesu vā. Tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato. Paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano eva payogo siyā. Vināsassa ca kāraṇarahitattā na paharaṇappakārādipayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo, khaṇikattā vadhādhippāyasamakālabhijjanakassa kiriyāpariyosānakālānavaṭṭhānato kassa vā pāṇātipātakammabaddhoti?

Vuccate – vadhakacetanāsahito saṅkhārānaṃ puñjo sattasaṅkhāto hanti, tena pavattitavadhappayoganimittāpagatusmāviññāṇajīvitindriyo matavohārappavattinibandhano yathāvuttavadhappayogākaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno, vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattivibandhakavisadisarūpuppattiyā vihate vicchedo hotīti na pāṇātipātassa asambhavo, nāpi ahetuko pāṇātipāto, na ca payogo nippayojano paccuppannesu saṅkhāresu katapayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathāanuppattito, khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, na ca katturahito pāṇātipātappayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano attano anurūpaphaluppādananiyatesu kāraṇesu kattuvohārasiddhito yathā 『『padīpo pakāseti, nisākaro candimā』』ti, na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito santānavasena avaṭṭhitasseva paṭijānanato, santānavasena pavattamānānañca padīpādīnaṃ attakiriyāsiddhi dissatīti attheva pāṇātipātena kammabaddhoti. Ayañca vicāro adinnādānādīsupi yathāsambhavaṃ vibhāvetabbo.

我來為您直譯這段巴利文： 此中問 - 于剎那剎那滅盡性諸行中誰殺誰被殺,若是心心所相續,如是彼不能以熱惱割截破壞等方式損壞,亦非可損壞,若是色相續,如是彼以無心故如木片形色故於彼不以割截等得殺生如於死身。殺生加行亦應于已過去打擊方式等諸行,或未來或現在。此中不於過去未來可能因彼等無故。于現在由諸行剎那性自性即滅盡性趨向壞滅中加行應唯無功用。又因壞滅無因故死非打擊方式等加行因,又因諸行無造作故彼加行屬誰,因剎那性慾害同時壞滅者不住至作業終時故殺生業系屬誰? 說 - 具殺心諸行聚稱為有情而殺,由彼轉起殺加行相緣離暖識命根為死言說轉起系因若無如所說殺加行應生色無色法聚被殺,或唯心心所相續,雖非殺加行境於五蘊有依色相續而轉由他加行斷命根力以彼生障礙不同色生而壞有斷絕故非殺生不可能,亦非無因殺生,亦非加行無功用因以作加行於現在諸行力故其次應生諸行聚不如是生故,因剎那諸行剎那死此中不意為死故相續死如說方式有因故非無因死,亦非無作者殺生加行因雖諸行無造作唯以現前為助緣于自己相應果生決定諸因成就作者言說如"燈照月夜月"故,亦非唯欲害俱生心心所聚欲殺生因許唯以相續住立故,見以相續轉起諸燈等成就自作業故實有以殺生業系。此考察于不與取等亦應隨可能顯示。

Sāhatthikoti sayaṃ mārentassa kāyena vā kāyapaṭibaddhena vā paharaṇaṃ. Āṇattikoti aññaṃ āṇāpentassa 『『evaṃ vijjhitvā vā paharitvā vā mārehī』』ti āṇāpanaṃ. Nissaggiyoti dūre ṭhitaṃ māretukāmassa kāyena vā kāyapaṭibaddhena vā usuyantapāsāṇādīnaṃ nissajjanaṃ. Thāvaroti asañcārimena upakaraṇena māretukāmassa opātāpassenaupanikkhipanaṃ, bhesajjasaṃvidhānañca. Vijjāmayoti māraṇatthaṃ mantaparijappanaṃ āthabbaṇikādīnaṃ viya. Āthabbaṇikā hi āthabbaṇaṃ payojenti nagare vā ruddhe saṅgāme vā paccupaṭṭhite paṭisenāya paccatthikesu paccāmittesu ītiṃ uppādenti upaddavaṃ uppādenti rogaṃ uppādenti pajjarakaṃ uppādenti sūcikaṃ uppādenti visūcikaṃ karonti pakkhandiyaṃ karonti. Vijjādharā ca vijjaṃ parivattetvā nagare vā ruddhe…pe… pakkhandiyaṃ karonti. Iddhimayoti kammavipākajiddhimayo dāṭhākoṭanādīni viya. Piturañño kira sīhaḷanarindassa dāṭhākoṭanena cūḷasumanakuṭumbiyassa maraṇaṃ hoti. 『『Imasmiṃ panatthe』』tiādinā ganthagāravaṃ pariharitvā tassa anūnabhāvampi karoti 『『atthikehī』』tiādinā. Idha avuttopi hi esa attho atidisanena vutto viya anūno paripuṇṇoti.

Dussīlassa bhāvo dussīlyaṃ, yathāvuttā cetanā. 『『Pahāyā』』ti ettha tvā-saddo pubbakāleti āha 『『pahīnakālato paṭṭhāyā』』ti, hetuatthataṃ vā sandhāya evaṃ vuttaṃ. Etena hi pahānahetukā idhādhippetā samucchedanikā viratīti dasseti. Kammakkhayañāṇena hi pāṇātipātadussīlyassa pahīnattā bhagavā accantameva tato paṭiviratoti vuccati samucchedavasena pahānaviratīnamadhippetattā. Kiñcāpi 『『pahāya paṭivirato』』ti padehi vuttānaṃ pahānaviramaṇānaṃ purimapacchimakālatā natthi, maggadhammānaṃ pana sammādiṭṭhiādīnaṃ, paccayabhūtānaṃ sammāvācādīnañca paccayuppannabhūtānaṃ paccayapaccayuppannabhāve apekkhite sahajātānampi paccayapaccayuppannabhāvena gahaṇaṃ purimapacchimabhāvena viya hoti. Paccayo hi purimataraṃ paccayasattiyā ṭhito, tato paraṃ paccayuppannaṃ paccayasattiṃ paṭicca pavattati, tasmā gahaṇappavattiākāravasena sahajātādipaccayabhūtesu sammādiṭṭhiādīsu pahāyakadhammesu pahānakiriyāya purimakālavohāro, tappaccayuppannāsu ca viratīsu viramaṇakiriyāya aparakālavohāro sambhavati. Tasmā 『『sammādiṭṭhiādīhi pāṇātipātaṃ pahāya sammāvācādīhi pāṇātipātā paṭivirato』』ti pāḷiyaṃ attho daṭṭhabbo.

Ayaṃ panettha aṭṭhakathāmuttako nayo – pahānaṃ samucchedavasena viratipaṭippassaddhivasena yojetabbā, tasmā maggena pāṇātipātaṃ pahāya phalena pāṇātipātā paṭiviratoti attho. Apica pāṇo atipātīyati etenāti pāṇātipāto, pāṇaghātahetubhūto dhammasamūho. Ko paneso? Ahirikānottappadosamohavihiṃsādayo kilesā. Te hi bhagavā ariyamaggena pahāya samugghāṭetvā pāṇātipātadussīlyato accantameva paṭivirato kilesesu pahīnesu tannimittakammassa anuppajjanato, tasmā maggena pāṇātipātaṃ yathāvuttakilesaṃ pahāya teneva pāṇātipātā dussīlyacetanā paṭiviratoti attho. Esa nayo 『『adinnādānaṃ pahāyā』』tiādīsupi.

我來為您直譯這段巴利文： 親手者為自己以身或以身繫屬打擊而殺。命令者為命令他人說"如是刺或打而殺"而命令。擲投者為欲殺遠處住者以身或以身繫屬投射弓箭石等。固定者為欲以不動工具殺而置陷阱倚靠放置,及安排毒藥。明咒者為以咒語唸誦為殺如阿闥婆那等。因阿闥婆那等使用阿闥婆那,或於城被圍或戰爭現前于敵軍敵人等生災生禍生病生熱病生針病作霍亂作瀉痢。又持明者轉明咒或於城被圍...乃至...作瀉痢。神通者為業果生神通如牙齒咬等。據說父王錫蘭王以牙齒咬小須摩那居士而死。以"然於此義"等捨棄文重亦作彼無減以"由欲"等。因此中雖未說此義如以比度說無減圓滿。 惡戒性為惡戒,如所說心。于"舍"此中tvā音為前時故說"從已舍時起",或意為因義如是說。因以此顯此中意為以斷因離。因以業盡智舍惡戒殺生故說世尊完全離彼因意為以斷力舍離。雖以"舍已離"二語所說舍斷離止無前後時,然于道法正見等,及緣生正語等緣生法觀待緣緣生性時取俱生亦以緣緣生性如前後性。因緣先住立緣力,其後緣生依緣力轉起,故由取轉起行相力于俱生等緣生正見等舍法有舍作業前時言說,及於彼緣生諸離於離止作業有後時言說可能。故應見經中義為"以正見等舍殺生以正語等離殺生"。 然此中此為離註釋方法 - 舍應以斷力離以寂力配合,故義為以道舍殺生以果離殺生。又生被殺害由此故為殺生,為生命害因法聚。然此為何?無慚無愧嗔癡害等煩惱。因彼等世尊以聖道舍斷根除故完全離惡戒殺生因煩惱已舍故彼緣業不生,故義為以道舍殺生即如所說煩惱以彼即離殺生惡戒心。此方法于"舍不與取"等亦然。<.Assistant>

Oratoviratoti pariyāyavacanametaṃ, pati-visaddānaṃ vā paccekaṃ yojetabbato tathā vuttaṃ. Oratoti hi avarato abhimukhaṃ rato, tena ujukaṃ viramaṇavasena sātisayataṃ dasseti. Paṭiratassa cetaṃ atthavacanaṃ. Viratoti visesena rato, tena saha vāsanāya viramaṇabhāvaṃ, ubhayena pana samucchedaviratibhāvaṃ vibhāveti. Eva-saddo pana tassā viratiyā kālādivasena apariyantataṃ dassetuṃ vutto. So ubhayattha yojetabbo. Yathā hi aññe samādinnaviratikāpi anavaṭṭhitacittatāya lābhajīvitādihetu samādānaṃ bhinnanti, na evaṃ bhagavā, sabbaso pahīnapāṇātipātattā panesa accantavirato evāti. 『『Natthi tassā』』tiādinā eva-saddena dassitaṃ yathāvuttamatthaṃ nivattetabbatthavasena samattheti. Tattha vītikkamissāmīti uppajjanakā dhammāti saha pāṭhasesena sambandho. Te pana anavajjadhammehi vokiṇṇā antarantarā uppajjanakā dubbalā sāvajjā dhammā, yasmā ca 『『kāyavacīpayogaṃ upalabhitvā imassa kilesā uppannā』』ti viññunā sakkā ñātuṃ, tasmā te imināva pariyāyena 『『cakkhusotaviññeyyā』』ti vuttā, na pana cakkhusotaviññāṇārammaṇattā. Ato sasambhārakathāya cakkhusotehi, tannissitaviññāṇehi vā kāyikavācasikapayogamupalabhitvā manoviññāṇena viññeyyāti attho daṭṭhabbo. Kāyikāti kāyena katā pāṇātipātādinipphādakā balavanto akusalā. 『『Kāḷakā』』 tipi ṭīkāyaṃ uddhatapāṭho, kaṇhapakkhikā balavanto akusalāti attho. 『『Imināvā』』tiādinā nayadānaṃ karoti, tañca kho 『『adinnādānaṃ pahāya adinnādānā paṭivirato』』tiādipadesu.

Pāpe sametīti samaṇo, gotamasamaññā, tena gottenasambandho gotamoti atthaṃ sandhāya 『『samaṇoti bhagavā』』tiādi vuttaṃ. Gottavasena laddhavohāroti sambandho. Brahmadattena bhāsitavaṇṇānusandhiyā imissā desanāya pavattanato, tena ca bhikkhusaṅghavaṇṇassāpi bhāsitattā bhikkhusaṅghavaṇṇopi vuttanayena desitabbo, so na desito. Kiṃ so pāṇātipātā paṭiviratabhāvo bhikkhusaṅghassa na vijjatīti anuyogamapanento 『『na kevalañcā』』tiādimāha. Evaṃ sati kasmā na desitoti punānuyogaṃ pariharati 『『desanā panā』』tiādinā. Evanti evameva.

我來為您直譯這段巴利文： 離此者為同義語,或由各別結合字首vi詞故如是說。離此為不離向前喜,以此顯以正直離止力殊勝性。此為反喜義語。離為殊勝喜,以此顯與習氣離止性,以二者顯斷離性。然eva詞說為顯彼離時等無邊際。彼應二處結合。因如其他已受持離者亦因心不住為利生等因破受持,世尊不如是,因完全已舍殺生故此唯永離。以"彼無"等以eva詞以應遮遣義證成如所說義。此中將違越生諸法與余文結合。彼等為無罪法混雜間間生起弱有罪法,又因"了知身語加行彼煩惱生起"智者能知,故彼等唯以此方便說"眼耳所識",非因為眼耳識所緣。故於有資具說應見義為以眼耳或依彼識了知身語加行后以意識所識。身者為以身作成就殺生等強不善。"黑"亦于疏中引文,義為黑分強不善。以"唯以此"等作方式給予,彼即于"舍不與取離不與取"等語。 集於惡為沙門,喬答摩名稱,以彼姓相續為喬答摩意義意指故說"沙門為世尊"等。以姓得言說為結合。因隨梵授所說贊順序此說轉起,又因彼亦說比丘僧贊故比丘僧贊亦應如說方式說,彼未說。何彼離殺生性比丘僧不有耶除難說"不但"等。如是時何故不說而避再難以"然說"等。如是為如是。

Etthāyamadhippāyo –『『atthi bhikkhave, aññe ca dhammā』』tiādinā anaññasādhāraṇe buddhaguṇe ārabbha upari desanaṃ vaḍḍhetukāmo bhagavā ādito paṭṭhāya 『『tathāgatassa vaṇṇaṃ vadamāno vadeyyā』』tiādinā buddhaguṇavaseneva desanaṃ ārabhi, na bhikkhusaṅghaguṇavasenāpi. Esā hi bhagavato desanāya pakati, yadidaṃ ekaraseneva desanaṃ dassetuṃ labbhamānassāpi kassaci aggahaṇaṃ. Tathā hi rūpakaṇḍe dukādīsu, tanniddesesu ca hadayavatthu na gahitaṃ. Itaravatthūhi asamānagatikattā desanābhedo hotīti. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantena hadayavatthunissayaṃ āruppe tadabhāvato, nissayanissitavasena ca vatthudukādidesanā pavattā 『『atthi rūpaṃ cakkhuviññāṇassa vatthu, atthi rūpaṃ na cakkhuviññāṇassa vatthū』』tiādinā. Yampi manoviññāṇaṃ ekantato hadayavatthunissayaṃ, tassa vasena 『『atthi rūpaṃ manoviññāṇassa vatthū』』tiādinā dukādīsu vuccamānesupi na tadanurūpā ārammaṇadukādayo sambhavanti. Na hi 『『atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa』』nti sakkā vattuṃ tadanārammaṇarūpassābhāvatoti vatthārammaṇadukā bhinnagatikā siyuṃ, tasmā na ekarasā desanā bhaveyyāti na vuttaṃ, tathā nikkhepakaṇḍe cittuppādavibhāgena visuṃ avuccamānattā avitakkaavicārapadavissajjane 『『vicāro cā』』ti vattuṃ na sakkāti āvitakkavicāramattapadavissajane labbhamānopi vitakko na uddhato. Aññathā hi 『『vitakko cā』』ti vattabbaṃ siyā, evamevidhāpi bhikkhusaṅghaguṇo na desitoti. Kāmaṃ saddato evaṃ na desito, atthato pana brahmadattena bhāsitavaṇṇassa anusandhidassanavasena imissā desanāya āraddhattā dīpetuṃ vaṭṭatīti āha 『『atthaṃ panā』』tiādi.

Tatthāyaṃ dīpanā – 『『pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇassa gotamassa sāvakasaṅgho nihitadaṇḍo nihitasattho』』ti vitthāretabbaṃ. Nanu dhammassāpi vaṇṇo brahmadattena bhāsitoti? Saccaṃ bhāsito, so pana sammāsambuddhapabhavattā, ariyasaṅghādhārattā ca dhammassa dhammānubhāvasiddhattā ca tesaṃ, tadubhayavaṇṇadīpaneneva dīpitoti visuṃ na uddhato. Saddhammānubhāveneva hi bhagavā, bhikkhusaṅgho ca pāṇātipātādippahānasamattho hoti. Atthāpattivasena paraviheṭhanassa parivajjitabhāvadīpanatthaṃ daṇḍasatthānaṃ nikkhepavacanti āha 『『parūpaghātatthāyā』』tiādi. Avattanatoti apavattanato, asañcaraṇato vā. Nikkhitto daṇḍo yenāti nikkhittadaṇḍo. Tathā nikkhittasattho. Majjhimassa purisassa catuhatthappamāṇo cettha daṇḍo. Tadavaseso muggarakhaggādayo satthaṃ, tena vuttaṃ 『『ettha cā』』tiādi. Viheṭhanabhāvatoti vihiṃ sanabhāvato, etena sasati hiṃsati anenāti satthanti atthaṃ dasseti. 『『Parūpaghātatthāyā』』tiādinā āpannamatthaṃ vivarituṃ 『『yaṃ panā』』tiādi vuttaṃ. Kataro jiṇṇo, tassa, tenavā ālambito daṇḍo kattaradaṇḍo. Dantasodhanaṃ kātuṃ yoggaṃ kaṭṭhaṃ dantakaṭṭhaṃ, na pana dantasodhanakaṭṭhaṃ. 『『Dantakaṭṭhavāsiṃ vā』』tipi pāṭho, dantakaṭṭhacchedanakavāsinti attho. Khuddakaṃ nakhacchedanādikiccanipphādakaṃ satthaṃ pipphalikaṃ. Idaṃ pana bhikkhusaṅghādhīnavacanaṃ. 『『Bhikkhusaṅghavasenapi dīpetuṃ vaṭṭatī』』ti vuttatā tassāpi ekadesena dīpanatthaṃ vuttaṃ.

我來為您直譯這段巴利文： 此中此意趣 - 世尊以"諸比丘,有其他法"等欲增長上面說關於不共佛功德,從始以"說如來贊應說"等唯以佛功德力開始說,非亦以比丘僧功德力。因此為世尊說之性質,即雖可得取某者唯以一味顯示說。如是於色品二等及彼等說明中不取心所依。因與其他所依不同行故成說差別。因如眼識等定依眼等,意識不如是定依心所依因無色界彼無故,又依所依能依力轉起所依二等說以"有色為眼識所依,有色非眼識所依"等。又若意識定依心所依,以彼力說"有色為意識所依"等於二等中亦不有彼相應所緣二等。因不能說"有色為意識所緣,有色非意識所緣"因無非彼所緣色故所依所緣二應成異行,故不成一味說而不說,如是于總說品以心生差別不別說故於無尋無伺語回答不能說"及伺"故於有尋唯伺語回答雖可得尋不說。因否則應說"及尋",如是此亦不說比丘僧功德。雖隨語如是不說,然義因隨順梵授所說贊顯示聯繫此說已始故應顯示故說"然義"等。 此中此顯示 - "舍殺生離殺生沙門喬答摩聲聞僧舍杖舍刀"應廣說。豈非法贊亦梵授所說耶?實所說,然彼因從正等覺生,及聖僧為法所依,及法力成就彼等故以顯彼二贊即已顯示故不別說。因唯以正法力世尊及比丘僧能捨殺生等。為顯舍殺害他義以義得力說舍杖刀故說"為害他"等。從不轉者從不轉起,或不行。舍杖由彼故為舍杖。如是舍刀。此中杖為中人四肘量。除彼木棒劍等為刀,故說"此中"等。從害性者從害性,以此顯殺害由此故為刀義。說"為害他"等為開顯已得義。老之或以彼倚杖為枴杖。適合作齒清潔木為齒木,非齒清潔木。"或齒木刀"亦為讀法,義為割齒木刀。小成就剪爪等事刀為小刀。然此為依比丘僧語。說"以比丘僧力亦應顯示"為顯示彼亦一分而說。

Lajjā-saddo hiriatthoti āha 『『pāpajigucchanalakkhaṇāyā』』ti. Dhammagarutāya hi buddhānaṃ, dhammassa ca attādhīnattā attādhipatibhūtā lajjāva vuttā, na lokādhipatibhūtaṃ ottappaṃ. Apica 『『lajjī』』ti ettha vuttalajjāya ottappampi vuttameva, tasmā lajjāti hiriottappānamadhivacanaṃ daṭṭhabbaṃ. Na hi pāpajigucchanaṃ pāputtāsanarahitaṃ, pāpabhayaṃ vā alajjanaṃ nāma atthīti. 『『Dayaṃ mettacittataṃ āpanno』』ti kasmā vuttaṃ, nanu dayā-saddo 『『dayāpanno』』tiādīsu karuṇāyapi vattatīti? Saccametaṃ, ayaṃ pana dayāsaddo anurakkhaṇatthaṃ antonītaṃ katvā pavattamāno mettāya, karuṇāya ca pavattatīti idha mettāya pavattamāno vutto karuṇāya, vakkhamānattā. Midati sinehatīti mettā, sā etassa atthīti mettaṃ, mettaṃ cittaṃ etassāti mettacitto, mettāya sampayuttaṃ cittaṃ etassāti vā, tassa bhāvo mettacittatā mettā eva mūlabhūtena tannimittena puggalasmiṃ buddhiyā, saddassa ca pavattanato.

『『Pāṇabhūteti pāṇajāte』』ti vuttaṃ. Evaṃ sati pāṇo bhūto yesanti pāṇabhūtāti nibbacanaṃ kattabbaṃ. Atha vā jīvitindriyasamaṅgitāya pāṇasaṅkhāte taṃtaṃkammānurūpaṃ pavattanato bhūtanāmake satteti attho. Anukampakoti karuṇāyanako. Yasmā pana mettā karuṇāya visesapaccayo hoti, tasmā purimapadatthabhūtā mettā eva paccayabhāvena 『『tāya eva dayāpannatāyā』』ti vuttā. Iminā hi padena karuṇāya gahitāya yehi dhammehi pāṇātipātā paṭivirati sampajjati, tehi lajjāmettākaruṇāhi samaṅgibhāvo yathākkamaṃ padattayena dassito. Paradukkhāpanayanakāmatāpi hi hitānukampanamevāti avassaṃ ayamattho sampaṭicchitabboti. Imāya pāḷiyā, saṃvaṇṇanāya ca tassā viratiyā sattavasena apariyantataṃ dasseti.

Viharatīti ettha vi-saddo vicchindanatthe, hara-saddo nayanatthe, nayanañca nāmetaṃ idha pavattanaṃ, yāpanaṃ, pālanaṃ vāti āha 『『iriyati yapeti yāpeti pāletī』』ti. Yapeti yāpetīti cettha pariyāyavacanaṃ. Tasmā yathāvuttappakāro hutvā ekasmiṃ iriyāpathe uppannaṃ dukkhaṃ aññena iriyāpathena vicchinditvā harati pavatteti, attabhāvaṃ vā yāpeti pāletīti attho veditabbo. Iti vā hīti ettha hi-saddo vacanasiliṭṭhatāmatte kassacipi tena jotitatthassa abhāvato. Tenāha 『『evaṃ vā bhikkhave』』ti. Visuṃ kappanameva attho vikappatthoti so anekabhinnesuyeva atthesu labbhati, anekabhedā ca atthā uparivakkhamānā evāti vuttaṃ 『『upari adinnā…pe… apekkhitvā』』ti. 『『Eva』』ntiādi ganthagāravapariharaṇaṃ, nayadānaṃ vā.

我來為您直譯這段巴利文： 慚詞義為慚故說"以厭惡罪相"。因諸佛法重性,及法自依性故說唯自主性慚,非世間主性愧。又于"有慚"此中所說慚亦說愧,故應見慚為慚愧代稱。因無厭惡罪離怖罪,或有罪畏名無慚故。"具悲為慈心性"何故說,豈非悲詞于"具悲"等亦轉起于悲憫?此實然,然此悲詞含護念義而轉起于慈及悲故此說轉起于慈因將說悲。愛樂為慈,彼屬此故為慈,有慈心故為慈心者,或有與慈相應心故,彼性為慈心性唯慈以根本彼相於人智及語轉起故。 說"生有為生類"。如是時應作生有于彼等故為生有詞釋。或以具命根性于稱生如是如是業相應轉起故義為于稱有情者。悲愍者為悲愍。又因慈為悲別緣故以前語義慈唯以緣性說"以彼具悲性"。因以此語取悲由彼等法成就離殺生,以彼慚慈悲具足性以次第以三語顯示。因欲除他苦亦即悲愍故此義必應許受。以此經及註釋顯彼離以有情力無邊際。 住者此中vi音為斷義,hara音為引義,而此引名此中為轉起養育護持故說"行住養育護持"。養育護持此中為同義語。故應知義為如所說種類已成於一威儀生起苦以他威儀斷引轉起,或養育護持自體。如是或者此中或音唯于語順滑性因無某由彼顯義故。故說"或如是諸比丘"。唯分別即義為分別義故彼唯于多種義中可得,又多種義即將上說故說"觀待上不與取等"。"如是"等為舍文重或給予方式。

Idāni sampiṇḍanatthaṃ dassento 『『ayaṃ panetthā』』tiādimāha. Tattha na hanatīti na hiṃsati. Na ghātetīti na vadhati. Tatthāti pāṇātipāte. Samanuññoti santuṭṭho. Aho vata reti bhonto ekaṃsato acchariyāti attho. Ācārasīlamattakanti sādhujanācāramattakaṃ, matta-saddo cettha visesanivattiattho, tena indriyasaṃvarādiguṇehipi lokiyaputhujjano tathāgatassa vaṇṇaṃ vattuṃ na sakkotīti dasseti. Tathā hi indriyasaṃvarapaccayaparibhogasīlāni idha na vibhattāni. Eva-saddo padapūraṇamattaṃ, matta-saddena vā yathāvuttatthassāvadhāraṇaṃ karoti, eva-saddena ācārasīlameva vattuṃ sakkotīti sanniṭṭhānaṃ. Evamīdisesu. 『『Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyyā』』ti vacanasāmatthiyeneva taduttari guṇaṃ vattuṃ na sakkhissati. 『『Taṃ vo upari vakkhāmī』』ti ca atthassāpajjanato tathāpannamatthaṃ dassetuṃ 『『upari asādhāraṇabhāva』』ntiādi vuttaṃ. 『『Na kevalañcā』』tiādinā puggalavivecanena pana 『『puthujjano』』ti idaṃ nidassanamattanti dassitaṃ. 『『Ito para』』ntiādinā ganthagāravaṃ pariharati. Pubbe vuttaṃ padaṃ pubbapadaṃ,na pubbapadaṃ tathā, na pubbaṃ vā apubbaṃ, tameva padaṃ tathā.

Saddantarayogena dhātūnamatthavisesavācakattā 『『ādāna』』nti etassa gahaṇanti attho daṭṭhabbo, tenāha 『『haraṇa』』ntiādi. Parassāti attasantakato parabhūtassa santakassa, yo vā attato añño, so puggalo paro nāma, tassa idaṃ parantipi yujjati, 『『parasaṃharaṇa』』ntipi pāṭho, saṃ-saddo cettha dhanattho,parasantakaharaṇanti vuttaṃ hoti. Theno vuccati coro, tassa bhāvo theyyaṃ, corakammaṃ. Corikāti corassa kiriyā. Tadatthaṃ vivarati 『『tatthā』』tiādinā. Tatthāti 『『ādinnādāna』』nti pade. Parapariggahitameva ettha adinnaṃ, na pana dantapoṇasikkhāpade viya appaṭiggahitakaṃ attasantakanti adhippāyo. 『『Yattha paro』』tiādi ubhayattha sambandho āvuttiyādinayena. Tasmā 『『taṃ parapariggahitaṃ nāma, tasmiṃ parapariggahite』』ti ca yojetabbaṃ. Yathākāmaṃ karotīti yathākāmakārī, tassa bhāvo yathākāmakaritā, taṃ. Tathārucikaraṇaṃ āpajjantoti attho. Sasantakattā adaṇḍāraho dhanadaṇḍarājadaṇḍavasena. Anupavajjo ca codanāsāraṇādivasena. Taṃ parapariggahitaṃ ādiyati etenāti tadādāyako, sveva upakkamo, taṃ samuṭṭhāpetīti tadādāyakaupakkamasamuṭṭhāpikā. Theyyā eva cetanā theyyacetanā. Khuddakatāappagghatādivasena hīne. Mahantatāmahagghatādivasena paṇīte. Kasmā? Vatthuhīnatāyāti gamyamānattā na vuttaṃ, hīne, hīnaguṇānaṃ santake ca cetanā dubbalā, paṇīte, paṇītaguṇānaṃ santake ca balavatīti heṭṭhā vuttanayena tehi kāraṇehi appasāvajjamahāsāvajjatā veditabbā. Ācariyā pana hīnapaṇītato khuddakamahante visuṃ gahetvā 『『idhāpi khuddake parasantake appasāvajjaṃ, mahante mahāsāvajjaṃ. Kasmā? Payogamahantatāya. Vatthuguṇānaṃ pana samabhāve sati kilesānamupakkamānañca mudutāya appasāvajjaṃ, tibbatāya mahāsāvajjanti ayampi nayo yojetabbo』』ti vadanti.

我來為您直譯這段巴利文： 今為顯總攝義說"然此中"等。此中不殺為不害。不令殺為不殺害。此中為于殺生。認可為喜悅。啊實為諸位一向希有義。唯善行為唯善人行,此中量詞為遮特殊義,以此顯以根律儀等功德世間凡夫不能說如來贊。如是此中不分別根律儀資具依戒。eva詞唯為滿足語,或以量詞限定如所說義,以eva詞唯能說善行為決定。如是如此等。以"諸比丘如是凡夫說如來贊應說"語力唯不能說更上功德。又因"彼我將上說"得義為顯如是得義說"上不共性"等。以"不但"等以人差別顯"凡夫"此為唯示例。以"此後"等舍文重。前說語為前語,非前語如是,或非前為非前,彼即語如是。 以他語結合故諸根表特殊義應見"取"此義為拿取,故說"奪"等。他者為從自己所屬異成所屬,或從自異彼人名他,彼此為他亦適合,亦讀為"他收取",此中收詞為財義,成為他所屬奪取。賊說為盜,彼性為偷,盜業。盜為盜作業。開顯彼義以"此中"等。此中為于"不與取"語。此中不與唯他所攝,非如齒楔學處未受取自所屬為意趣。"何處他"等二處以複誦等方式結合。故應結合"彼名他所攝,于彼他所攝"。如欲作為如欲作者,彼性為如欲作性,彼。成如是喜作義。因自所屬故不應罰以財罰王罰力。無過以訶責驅擯等力。彼他所攝取由此故為彼取者,彼即加行,等起彼故為等起彼取加行。偷即心為偷心。以小性少價等力於劣。以大性多價等力于妙。何故?因得義為物劣性故不說,於劣於劣功德所屬心弱,于妙于妙功德所屬心強故以前說方式以彼等因應知小罪過大罪過。然諸師從劣妙別取小大說"此中亦于小他所屬小罪過,于大大罪過。何故?因加行大性。然於物功德同等時以煩惱加行軟性小罪過,以強性大罪過此方式亦應配合"。

Sāhatthikādayoti ettha parasantakassa sahatthā gahaṇaṃ sāhatthiko. Aññe āṇāpetvā gahaṇaṃ āṇattiko. Antosuṅkaghāte ṭhitena bahisuṅkaghātaṃ pātetvā gahaṇaṃ nissaggiyo. 『『Asukaṃ bhaṇḍaṃ yadā sakkosi, tadā avaharā』』ti atthasādhakāvahāranipphādakena, āṇāpanena vā, yadā kadāci parasantakavināsakena sappitelakumbhiādīsu dukūlasāṭakacammakhaṇḍādipakkhipanādinā vā gahaṇaṃ thāvaro. Mantaparijappanena gahaṇaṃ vijjāmayo. Vinā mantena, kāyavacīpayogehi tādisaiddhiyogena parasantakassa ākaḍḍhanaṃ iddhimayo. Kāyavacīpayogesu hi santesuyeva iddhimayo avaharaṇapayogo hoti, no asantesu. Tathā hi vuttaṃ 『『anāpatti bhikkhave, iddhimassa iddhivisaye』』ti (pārā. 159), te ca kho payogā yathānurūpaṃ pavattāti sambandho. Tesaṃ pana payogānaṃ sabbesaṃ sabbattha avahāresu asambhavato 『『yathānurūpa』』nti vuttaṃ.

Sandhicchedādīni katvā adissamānena vā, kūṭamānakūṭakahāpaṇādīhi vañcanena vā, avaharaṇaṃ theyyāvahāro. Pasayha balasā abhibhuyya santajjetvā, bhayaṃ dassetvā vā avaharaṇaṃ pasayhāvahāro. Parabhaṇḍaṃ paṭicchādetvā avaharaṇaṃ paṭicchannāvahāro. Bhaṇḍokāsaparikappavasena parikappetvā avaharaṇaṃ parikappāvahāro. Kusaṃ saṅkāmetvā avaharaṇaṃ kusāvahāro.Iti-saddena cettha ādiatthena, nidassananayena vā avasesā cattāro pañcakāpi gahitāti veditabbaṃ. Pañcannañhi pañcakānaṃ samodhānabhūtā pañcavīsati avahārā sabbepi adinnādānameva, aviññattiyā vā ariyāya viññattiyā vā dinnamevāti attho. 『『Dinnādāyī』』ti idaṃ payogato parisuddhabhāvadassanaṃ. 『『Dinnapāṭikaṅkhī』』ti idaṃ pana āsayatoti āha 『『cittenā』』tiādi.

Athenenāti ettha -saddo na-saddassa kāriyo, a-saddo vā eko nipāto na-saddatthoti dassetuṃ 『『na thenenā』』ti vuttaṃ. Pāḷiyaṃ dissamānavākyāvatthikavibhattiyantapaṭirūpakatākaraṇena saddhiṃ samāsadassanametaṃ. Pakaraṇādhigate pana atthe viveciyamāne idha athenatoyeva sucibhūtatā adhigamīyati adinnādānādhikārattāti āha 『『athenattāyeva sucibhūtenā』』ti tena hetālaṅkāravacanametanti dasseti. Āhito ahaṃmāno etthāti attā, attabhāvo. Bhagavato pana so ruḷhiyā yathā taṃ nicchandarāgesu sattavohāro. Adati vā saṃsāradukkhanti attā, tenāha 『『attabhāvenā』』ti. Padattayepi itthambhūtalakkhaṇe karaṇavacananti ñāpetuṃ 『『athenaṃ…pe… katvā』』ti vuttaṃ. Athenena attanā athenattā hutvā sucibhūtena attanā sucibhūtattā hutvā viharatītipi attho.

Sesanti 『『pahāya paṭivirato』』ti evamādikaṃ. Tañhi pubbe vuttanayaṃ. Kiñcāpi nayidha sikkhāpadavohārena virati vuttā, ito aññesu pana suttapadesesu, vinayābhidhammesu ca pavattavohārena viratiyo, cetanā ca adhisīlasikkhānamadhiṭṭhānabhāvato, tesamaññatarakoṭṭhāsabhāvato ca 『『sikkhāpada』』ntveva vattabbāti āha 『『paṭhamasikkhāpade』』ti. Kāmañcettha 『『lajjī dayāpanno』』ti na vuttaṃ, adhikāravasena, pana atthato ca vuttamevāti veditabbaṃ. Yathā hi lajjādayo pāṇātipātappahānassa visesapaccayo, evaṃ adinnādānappahānassāpīti. Esa nayo ito paresupi. Atha vā sucibhūtenāti hirottappādisamannāgamanaṃ, ahirikādīnañca pahānaṃ vuttamevāti 『『lajjī dayāpanno』』ti na vuttaṃ.

我來為您直譯這段巴利文： 手自等者此中自手取他所屬為手自。令他等取為令取。住內稅處令外稅處倒取為捨棄。"某物何時能時偷取"以成就義偷盜完成,或以令取,或何時以他所屬損壞以油蜜甕等投入細布衣皮片等取為住立。以咒誦取為咒術。無咒以身語行以如是神通結合牽引他所屬為神通。因唯有身語行有神通偷盜行,非無。如是說"諸比丘無犯于神通者神通境界",彼等行如適合轉起為結合。然彼等行一切於一切偷盜不可能故說"如適合"。 作破壁等或以不見,或以假秤假錢等欺詐偷盜為盜偷。制伏以力勝伏威脅或顯恐怖偷盜為制伏偷。覆藏他物偷盜為隱藏偷。以物處分別力分別偷盜為分別偷。移草偷取為草偷。此中以等詞以等義或以示例方式應知亦取餘四五。因五五組合成二十五偷盜一切唯不與取,或以非乞求或以聖乞求唯已施義。"取所施"此為由行顯清凈性。然"期待所施"此由意樂故說"以心"等。 非盜者此中音為非音所作,或一音詞為非音義故說"非以盜"。此為顯與經中顯語境分位詞尾相似性作一起復合。然于從文義得義分別時此中由非盜性即得清凈性因不與取勝解故說"由非盜性即由清凈性"以此顯此為因喻飾語。置我慢於此故為我,為自體。然於世尊彼以慣用如於無慾貪者有情言說。或食輪迴苦故為我,故說"以自體"。於三語皆為如此相以具格詞故說"非盜等作"。非盜我由非盜性已成清凈我由清凈性住亦為義。 餘者為"舍離"如是等。因彼為前說方式。雖此中不以學處言說說離,然於此外經處分及律論轉起言說由離及心為增上戒學住立,及彼等某部分性故應說"學處"故說"于第一學處"。雖此中不說"有慚具悲",然由勝解及義應知即已說。因如慚等為離殺生別緣,如是亦為離不與取。此方式於此后亦。或由清凈性說具足慚愧等及舍無慚等故不說"有慚具悲"。

Brahma-saddo idha seṭṭhavācako, abrahmānaṃ nihīnānaṃ, abrahmaṃ vā nihīnaṃ cariyaṃ vutti abrahmacariyaṃ, methunadhammo. Brahmaṃ seṭṭhaṃ ācāranti methunaviratiṃ. Na ācaratīti anācārī, [ārācārī (dī. ni. 1.8)] tadācāravirahitoti attho, tenāha 『『abrahmacariyato dūracārī』』ti. Dūro methunasaṅkhāto ācāro, so virahena yassatthīti dūracārī, methunadhammato vā dūro hutvā tabbiratiṃ ācaratīti dūracārītipi vaṭṭati. Mithunānaṃ rāgapariyuṭṭhānena sadisānaṃ ubhinnaṃ ayaṃ methunoti atthaṃ dasseti 『『rāgapariyuṭṭhānavasenā』』tiādinā. Asataṃ dhammo ācāroti asaddhammo, tasmā. Abhedavohārena gāmasaddeneva gāmavāsino gahitāti vuttaṃ 『『gāmavāsīna』』nti, gāme vasataṃ dhammotipi yujjati. 『『Dūracārī』』ti cettha vacanato, pāḷiyaṃ vā 『『methunā』』 tveva avatvā 『『gāmadhammā』』tipi vuttattā

『『Idha brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati, so taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati, idampi kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi, ayaṃ vuccati brāhmaṇa aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

Puna caparaṃ…pe… napi mātugāmassa ucchādanaparimandananhāpanasambāhanaṃ sādiyati, apica kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati…pe… napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati, apica kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati…pe… napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati, apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā…pe… napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, apica kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati, apica kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgibhūtaṃ paricārayamānaṃ…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgibhūtaṃ paricārayamānaṃ, apica kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati 『『imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā』』ti. So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmī』』ti (a. ni.

我來為您直譯這段巴利文： 梵語此中表最勝,非梵為卑劣,或非梵為卑劣行為行非梵行,為淫法。梵為最勝行為離淫。不行為不行者,[遠行者]為離彼行義,故說"從非梵行遠行者"。遠為淫所稱行,彼以離有於此故為遠行者,或從淫法成遠而行彼離故為遠行者亦可。以"以貪遍燒力"等顯義為兩兩以貪遍燒相同二者此淫。非善法行為非正法,從彼。以不分別言說唯以村語取村住者故說"村住者",于村住者法亦適合。又因此中說"遠行者",或於經中不說"淫"而亦說"村法"故。 "此中婆羅門,某沙門或婆羅門自稱正梵行者雖不與女人二二入定,然喜受女人涂摩浴按摩,彼味著彼欲求以彼得喜,婆羅門此亦梵行之壞穿斑點,此婆羅門說行不清凈梵行繫縛淫結,不脫生老死憂悲苦憂惱,我說不脫苦。 又復...乃至...亦不喜受女人涂摩浴按摩,然與女人共笑共戲共娛...乃至...亦不與女人共笑共戲共娛,然以眼注視看女人眼...乃至...亦不以眼注視看女人眼,然聞女人聲於牆外或墻垣外笑說唱哭...乃至...亦不聞女人聲於牆外或墻垣外笑說唱哭,然憶念彼前與女人共笑語戲...乃至...亦不憶念彼前與女人共笑語戲,然見居士或居士子具足受用五欲功德...乃至...亦不見居士或居士子具足受用五欲功德,然立愿向某天眾行梵行'我以此戒或禁行或苦行或梵行當成天或某天'。彼味著彼欲求以彼得喜。婆羅門此亦梵行之壞穿斑點。此婆羅門說行不清凈梵行繫縛淫結,不脫生老死憂悲苦憂惱,我說不脫苦。"

7.50) –

Aṅguttarāgame sattakanipāte jāṇusoṇisutte āgatā sattavidhamethunasaṃyogāpi paṭivirati dassitāti daṭṭhabbā. Idhāpi asaddhammasevanādhippāyena kāyadvārappavattā maggenamaggapaṭipattisamuṭṭhāpikā cetanā abrahmacariyaṃ . Pañcasikkhāpadakkame micchācāre pana agamanīyaṭṭhānavītikkamacetanā yathāvuttā kāmesu micchācāroti yojetabbaṃ.

Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitādayo dasa, dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dasannaṃ dhanakkītādīnaṃ, sārakkhasaparidaṇḍānañca vasena dvādasannaṃ aññe purisā. Ye paneke vadanti 『『cattāro kāmesu micchācārā akālo, adeso, anaṅgo, adhammo cā』』ti, te vippaṭipattimattaṃ pati parikappetvā vadanti. Na hi sāgamanīyaṭṭhāne pavattā vippaṭipatti micchācāro nāma sambhavati. Sā panesā duvidhāpi vippaṭipatti guṇavirahite appasāvajjā, guṇasampanne mahāsāvajjā. Guṇarahitepi ca abhibhavitvā vippaṭipatti mahāsāvajjā, ubhinnaṃ samānacchandabhāve appasāvajjā, samānacchandabhāvepi kilesānaṃ, upakkamānañca mudutāya appasāvajjā, tibbatāya mahāsāvajjāti veditabbaṃ.

Tassa pana abrahmacariyassa dve sambhārā sevetukāmatācittaṃ, maggenamaggapaṭipattīti. Micchācārassa pana cattāro sambhārā agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanāpayogo, maggenamaggapaṭipattiadhivāsananti evaṃ aṭṭhakathāsu 『『cattāro sambhārā』』ti (dha. sa. akusalakammapathakathā; ma. ni. aṭṭha. 1.1.89; saṃ. ni. aṭṭha. 2.109-111) vuttattā abhibhavitvā vītikkamane maggenamaggapaṭipattiadhivāsane satipi purimuppannasevanābhisandhipayogābhāvato abhibhuyyamānassa micchācāro na hotīti vadanti keci. Sevanacitte sati payogābhāvo na pamāṇaṃ itthiyā sevanapayogassa yebhuyyena abhāvato, purisasseva yebhuyyena sevanapayogo hotīti itthiyā puretaraṃ sevanacittaṃ upaṭṭhapetvā nisinnāya [nipannāya (dha. sa. anuṭī. kammakathāvaṇṇanā)] micchācāro na siyāti āpajjati. Tasmā purisassa vasena ukkaṃsato 『『cattāro sambhārā』』ti vuttaṃ. Aññathā hi itthiyā purisakiccakaraṇakāle purisassāpi sevanāpayogābhāvato micchācāro na siyāti vadanti eke.

Idaṃ panettha sanniṭṭhānaṃ – attano ruciyā pavattitassa sevanāpayogeneva sevanacittatāsiddhito agamanīyavatthu, sevanāpayogo, maggenamaggapaṭipattiadhivāsananti tayo, balakkārena pavattitassa purimuppannasevanābhisandhipayogābhāvato agamanīyavatthu, tasmiṃ sevanacittaṃ , maggenamaggapaṭipattiadhivāsananti tayo, anavasesaggahaṇena pana vuttanayena cattāroti, tampi keciyeva vadanti, vīmaṃsitvā gahetabbanti abhidhammānuṭīkāyaṃ (dha. sa. anuṭī. akusalakammapathakathāvaṇṇanā) vuttaṃ. Eko payogo sāhatthikova.

我來為您直譯這段巴利文： 應見於增支部七集生聞經中來七種淫結離亦已顯示。此中亦以行非正法意于身門轉起道非道行等起心為非梵行。然於五學處次第邪行以違越不應往處心如所說為欲邪行應結合。 此中不應往處名為對男子則母護等十,財買等十為二十女。然于女則十財買等,及有護有罰力十二他男。然某等說"四欲邪行為非時,非處,非支,非法",彼等對違越量分別而說。因於彼不應往處轉起違越非名邪行可能。然彼二種違越于無功德小罪過,于具功德大罪過。于無功德亦制伏違越大罪過,二者同欲性小罪過,同欲性亦煩惱加行軟性小罪過,強性大罪過應知。 然彼非梵行二資具為欲行心,道非道行。然邪行四資具為不應往事,于彼行心,行加行,道非道行忍受,如是因註釋中說"四資具"故因制伏違越時雖有道非道行忍受因無前生行決意加行故被制伏者無邪行某等說。有行心時無加行非量因女行加行多分無,唯男多分有行加行故女先立起行心而坐[臥]應無邪行成。故以男力勝說"四資具"。因否則女作男作業時男亦無行加行故應無邪行某等說。 然此中此決定 - 因以自樂轉起唯以行加行成就行心性故不應往事,行加行,道非道行忍受為三,強力轉起因無前生行決意加行故不應往事,于彼行心,道非道行忍受為三,然以無餘取如說方式四,彼亦某等說,應觀察取如阿毗達磨復注中說。一加行唯為手自。

9.Musāti tatiyanto, dutiyanto vā nipāto micchāpariyāyo, kiriyāpadhānoti āha 『『visaṃvādanapurekkhārassā』』tiādi. Pure karaṇaṃ purekkhāro, visaṃvādanassa purekkhāro yassāti tathā, tassa kammapathappattameva dassetuṃ 『『atthabhañjanako』』ti vuttaṃ, parassa hitavināsakoti attho. Musāvādo pana sasantakassa adātukāmatāya, hasādhippāyena ca bhavati. Vacasā katā vāyāmappadhānā kiriyā vacīpayogo. Tathā kāyena katā kāyapayogo. Visaṃvādanādhippāyo pubbabhāgakkhaṇe, taṅkhaṇe ca. Vuttañhi 『『pubbevassa hoti 『musā bhaṇissa』nti, bhaṇantassa hoti 『musā bhaṇāmī』ti』』 (pārā. 200; pāci. 4) etadeva hi dvayaṃ aṅgabhūtaṃ. Itaraṃ 『『bhaṇitassa hoti 『musā mayā bhaṇita』nti』』 (pārā. 200; pāci. 4) vuttaṃ pana hotu vā, mā vā, akāraṇametaṃ. Assāti visaṃvādakassa. 『『Cetanā』』ti etena sambandho. Visaṃ vādeti etenāti visaṃvādanaṃ, tadeva kāyavacīpayogo, taṃ samuṭṭhāpetīti tathā, iminā musāsaṅkhātena kāyavacīpayogena, musāsaṅkhātaṃ vā kāyavacīpayogaṃ vadati viññāpeti, samuṭṭhāpeti vā etenāti musāvādoti atthamāha. 『『Vādo』』ti vutte visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti lakkhaṇattayaṃ vibhāvitameva hoti.

『『Atathaṃ vatthu』』nti lakkhaṇaṃ pana avibhāvitameva musā-saddassa payogasaṅkhātakiriyāvācakattā. Tasmā idha naye lakkhaṇassa abyāpitatāya, musā-saddassa ca visaṃvāditabbatthavācakatāsambhavato paripuṇṇaṃ katvā musāvādalakkhaṇaṃ dassetuṃ 『『aparo nayo』』tiādi vuttaṃ. Lakkhaṇatoti sabhāvato. Tathāti tena tathākārena. Kāyavacīviññattiyo samuṭṭhāpetīti viññattisamuṭṭhāpikā. Imasmiṃ pana naye musā vatthu vadīyati vuccati etenāti musāvādoti nibbacanaṃ daṭṭhabbaṃ. 『『So yamattha』』ntiādinā kammapathappattassa vatthuvasena appasāvajjamahāsāvajjabhāvamāha. Yassa atthaṃ bhañjati, tassa appaguṇatāya appasāvajjo , mahāguṇatāya mahāsāvajjoti adinnādāne viya guṇavasenāpi yojetabbaṃ. Kilesānaṃ mudutibbatāvasenāpi appasāvajjamahāsāvajjatā labbhatiyeva.

『『Apicā』』tiādinā musāvādasāmaññassāpi appasāvajjamahāsāvajjabhāvaṃ dasseti. Attano santakaṃ adātukāmatāyāti, hi hasādhippāyenāti ca musāvādasāmaññato vuttaṃ. Ubhayatthāpi ca visaṃvādanapurekkhāreneva musāvādo, na pana vacanamattena. Tattha pana cetanā balavatī na hotīti appasāvajjatā vuttā. Nadī maññeti nadī viya. Appatāya ūnassa atthassa pūraṇavasena pavattā kathā pūraṇakathā, bahutarabhāvena vuttakathāti vuttaṃ hoti.

我來為您直譯這段巴利文： 虛為第三詞尾,或第二詞尾不變詞為虛假同義詞,以行為主故說"以欺詐為先"等。先作為先舉,以欺詐為先舉于彼故如是,彼為顯唯得業道說"破壞義",義為壞他利。然妄語以不欲與自所屬,及以笑意生。以語作力主行為語行。如是以身作為身行。欺詐意於前分剎那及彼剎那。因說"先有'我將說虛',說時有'我說虛'"因唯此二為支分。他"說已有'我已說虛'"然說雖有或無此非因。彼者為欺詐者。"心"與此結合。以此欺詐故為欺詐,彼即身語行,等起彼故如是,以此名虛身語行,或以此說顯示等起名虛身語行說義。說"語"時欺詐心,彼生勤,他知彼義即顯三相。 然"非實事"相不顯因虛音表說名行。故此方式由相不遍,及虛音不能表所欺詐義故為顯完全妄語相說"另方式"等。由相者由自性。如是者以彼如是相。等起身語表為表等起。然此方式應見虛事以此說言故為妄語詞釋。以"彼何義"等說得業道由事力小罪過大罪過性。破壞何者義,以彼少功德故小罪過,大功德故大罪過如不與取亦應以功德力結合。亦得以煩惱軟強力小罪過大罪過性。 以"又"等顯妄語通性亦小罪過大罪過性。因以不欲與自所屬及以笑意從妄語通性說。二處亦以欺詐為先為妄語,非但語。然此中心不成強故說小罪過性。如河者如河。以少性為滿不足義力轉起語為滿語,說為以多性說語。

Tenākārena jāto tajjo, tassa visaṃvādanassa anurūpoti attho. Vāyāmoti vāyāmasīsena payogamāha. Vīriyappadhānā hi kāyikavācasikakiriyā idha adhippetā, na vāyāmamattaṃ. Visaṃvādanādhippāyena payoge katepi aparena tasmiṃ atthe aviññāte visaṃvādanassa asijjhanato parassa tadatthavijānanampi ekasambhārabhāvena vuttaṃ. Keci pana 『『abhūtavacanaṃ, visaṃvādanacittaṃ, parassa tadatthavijānana』』nti tayo sambhāre vadanti. Kāyikova sāhatthikoti koci maññeyyāti taṃ nivāraṇatthaṃ 『『so kāyena vā』』tiādi vuttaṃ. Tāya ce kiriyāya paro tamatthaṃ jānātīti taṅkhaṇe vā dandhatāya vicāretvā pacchā vā jānanaṃ sandhāya vuttaṃ. Ayanti visaṃvādako. Kiriyasamuṭṭhāpikacetanākkhaṇeyevāti kāyikavācasikakiriyasamuṭṭhāpikāya cetanāya pavattakkhaṇe eva. Musāvādakammunā bajjhatīti visaṃvādanacetanāsaṅkhātena musāvādakammunā sambandhīyati, allīyatīti vā attho. Sacepi dandhatāya vicāretvā pacchā cirenāpi paro tadatthaṃ jānāti, sanniṭṭhāpakacetanāya nibbattattā taṅkhaṇeyeva bajjhatīti vuttaṃ hoti.

『『Eko payogo sāhatthikovā』』ti idaṃ porāṇaṭṭhakathāsu āgatanayena vuttanti idha saṅgahaṭṭhakathāya saṅgahakārassa attano matibhedaṃ dassetuṃ 『『yasmā panā』』tiādi vuttaṃ. Tattha 『『yathā…pe… tathā』』ti etena sāhatthiko viya āṇattikādayopi gahetabbā, aggahaṇe kāraṇaṃ natthi parassa visaṃvādanabhāvena tassadisattāti dasseti , 『『idamassa…pe… āṇāpentopī』』ti āṇattikassa gahaṇe kāraṇaṃ, 『『paṇṇaṃ…pe… nissajjantopī』』ti nissaggiyassa, 『『ayamattho…pe… ṭhapentopī』』ti thāvarassa. Yasmā visaṃvādetīti sabbattha sambandho. Paṇṇaṃ likhitvāti tālādīnaṃ paṇṇaṃ akkharena likhitvā, paṇṇanti vā bhummatthe upayogavacanaṃ. Tena vuttaṃ 『『tirokuṭṭādīsū』』ti [kuḍḍādīsu (dī. ni. aṭṭha. 1.8)] paṇṇe akkharaṃ lekhaniyā likhitvāti attho. Vīmaṃsitvā gahetabbāti attanomatiyā sabbadubbalattā anattukkaṃsanena vuttaṃ. Kiñhettha vicāretabbakāraṇaṃ atthi sayameva vicāritattā.

Saccanti vacīsaccaṃ, saccena saccanti purimena vacīsaccena pacchimaṃ vacīsaccaṃ. Paccayavasena dhātupadantalopaṃ sandhāya 『『sandahatī』』ti vuttaṃ. Saddavidū pana –

『『Vipubbo dhā karotyatthe, abhipubbo tu bhāsane;

Nyāsaṃpubbo yathāyogaṃ, nyāsāropanasandhisū』』ti. –

Dhā-saddameva ghaṭanatthe paṭhanti. Tasmā pariyāyavasena 『『sandahatī』』ti vuttantipi daṭṭhabbaṃ. Tadadhippāyaṃ dasseti 『『na antarantarā』』tiādinā. 『『Yo hī』』tiādi tabbivaraṇaṃ. Antaritattāti antarā paricchinnattā. Na tādisoti na evaṃvadanasabhāvo. Jīvitahetupi, pageva aññahetūti api-saddo sambhāvanattho.

『『Saccato thetato』』tiādīsu (ma. ni. 1.19) viya theta-saddo thirapariyāyo, thirabhāvo ca saccavāditādhikārattā kathāvasena veditabboti āha 『『thirakathoti attho』』ti. Thitassa bhāvoti hi theto, thirabhāvo, tena yuttattā puggalo idha theto nāma. Haliddīti suvaṇṇavaṇṇakandanipphattako gacchaviseso. Thuso nāma dhaññattaco, dhaññapalāso ca. Kumbhaṇḍanti mahāphalo sūpasampādako latāviseso. Indakhīlo nāma gambhīranemo esikāthambho. Yathā haliddirāgādayo anavaṭṭhitasabhāvatāya na ṭhitā, evaṃ na ṭhitā kathā etassāti naṭhitakatho [nathirakatho (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 以彼行生彼生,適合彼欺詐義。勤以勤為首說行。因此中意為力主身語行,非唯勤。以欺詐意作行亦他于彼義不知因欺詐不成就故說他知彼義亦為一資具。然某等說"非實語,欺詐心,他知彼義"為三資具。唯身為手自某可思故為防彼說"彼以身或"等。若以彼行他知彼義為于彼剎那或緩慢思察後知而說。此為欺詐者。唯於行等起心剎那者唯于身語行等起心轉起剎那。以妄語業繫縛為以名欺詐心妄語業相系,粘著義。若亦以緩慢思察后久后他知彼義,因決定心生故說即于彼剎那繫縛。 "一行為手自"此依古註釋來方式說故此攝義註釋中攝者為顯自意差別說"因何"等。此中以"如...乃至...如是"顯應取如手自亦命等,無取因無因以他欺詐性同彼故,"此彼...乃至...命者亦"為命取因,"書...乃至...舍者亦"為委付,"此義...乃至...置者亦"為固定。因欺詐故一切處結合。書葉者書椰等葉以字,或葉為處格賓格語。故說"于壁外等"于葉以寫具書字義。應觀察取以自意一切弱故以不舉己說。因此中何思察因由己思察。 諦為語諦,以諦諦為以前語諦后語諦。緣力詞根詞尾略關係說"相系"。然語詞家 - "從前置詞系作業義,然從前詞于說,置前詞如理于置立起系中" - 唯讀系音于結合義。故應見以同義說"相系"。顯彼意以"非間間"等。"因誰"等為彼解釋。以間隔者以間限定。非如是者非如是說自性。命緣亦,況他緣為亦音表讚歎義。 如"以諦以堅"等中堅音為堅義,堅性因語諦主事應由語知故說"堅語義"。因堅者堅性,以彼相應故此人名堅。鬱金為金色根莖生小草種。糠名穀皮及谷葉。冬瓜為大果作羹藤種。帝柱名深根立柱。如鬱金染等以不住自性故非住,如是非住語于彼故非住語[非堅語(長部註釋<.Assistant>

1.8)] yathā pāsāṇalekhādayo avaṭṭhitasabhāvatāya ṭhitā, evaṃ ṭhitā kathā etassāti ṭhitakathoti [thirakatho (dī. ni. aṭṭha. 1.8)] haliddirāgādayo yathā kathāya upamāyo honti, evaṃ yojetabbaṃ. Kathāya hi etā upamāyoti.

Pattisaṅkhātā saddhā ayati pavattati etthāti paccayikoti āha 『『pattiyāyitabbako』』ti. Pattiyā ayitabbā pavattetabbāti pattiyāyitabbā ya-kārāgamena, vācā. Sā etassāti pattiyāyitabbako, tenāha 『『saddhāyitabbako』』ti. Tadevatthaṃ byatirekena, anvayena ca dassetuṃ 『『ekacco hī』』tiādi vuttaṃ. Vattabbataṃ āpajjati visaṃvādanato. Itarapakkhe ca avisaṃvādanatoti adhippāyo. 『『Loka』』nti etena 『『lokassā』』ti ettha kammatthe chaṭṭhīti dasseti.

Satipi paccekaṃ pāṭhakkame aññāsu abhidhammaṭṭhakathā dīsu (dha. sa. aṭṭha. akusalakammapathakathā; ma. ni.

我來為您直譯這段巴利文： 如石刻等以住自性故住,如是住語于彼故住語[堅語(長部註釋1.8)]如鬱金染等為語譬喻,如是應結合。因此等為語譬喻。 以信為足行轉於此故為可信者說"應信者"。以信應行應轉為應信以加耶音,語。彼於此故應信者,故說"應信賴者"。為顯彼義以分別及隨順說"因某"等。得應說性因欺詐。於他分及因不欺詐為意。以"世間"顯"世間"此中業義屬格。 雖各別經文次第於他阿毗達磨註釋等(法聚註釋 不善業道論;中部註釋)。

1.89) saṃvaṇṇanākkamena tiṇṇampi padānaṃ ekatthasaṃvaṇṇanaṃ kātuṃ 『『yāya vācāyā』』tiādimāha, yāya vācāya karotīti sambandho. Parassāti yaṃ bhindituṃ taṃ vācaṃ bhāsati, tassa. Ca-saddo aṭṭhānapayutto, so dvandagabbhabhāvaṃ jotetuṃ kammadvaye payujjitabbo. Suññabhāvanti piyavirahitatāya rittabhāvaṃ. Sāti yathāvuttā saddasabhāvā vācā, etena piyañca suññañca piyasuññaṃ, taṃ karoti etāyāti pisuṇā niruttinayenāti vacanatthaṃ dasseti, pisatīti vā pisuṇā, samagge satte avayavabhūte vaggabhinne karotīti attho.

Pharusanti sinehābhāvena lūkhaṃ. Sayampi pharusāti domanassasamuṭṭhitattā sabhāvena sayampi kakkasā. Pharusasabhāvato neva kaṇṇasukhā. Atthavipannatāya na hadayaṅgamā. Ettha pana paṭhamanaye pharusaṃ karotīti vacanatthena vā phalūpacārena vā vācāya pharusasaddappavatti veditabbā. Dutiyanaye mammacchedavasena pavattiyā ekantaniṭṭhuratāya ruḷhisaddavasena sabhāvena, kāraṇūpacārena vā vācāya pharusasaddappavatti daṭṭhabbā.

Yenāti palāpasaṅkhātena niratthakavacanena. Samphanti 『『sa』』nti vuttaṃ sukhaṃ, hitañca phalati paharati vināsetīti atthena 『『sampha』』nti laddhanāmaṃ attano, paresañca anupakārakaṃ yaṃ kiñci atthaṃ, tenāha 『『niratthaka』』nti, iminā samphaṃ palapati etenāti samphappalāpoti vacanatthaṃ dasseti.

『『Tesa』』ntiādinā cetanāya phalavohārena pisuṇādisaddappavatti vuttā. 『『Sā evā』』tiādinā pana cetanāya pavattiparikappanāya hetuṃ vibhāveti. Tattha 『『pahāyā』』tiādivacanasannidhānato tassāyeva ca pahātabbatā yuttito adhippetāti attho.

Tatthāti tāsu pisuṇavācādīsu. Saṃkiliṭṭhacittassāti lobhena, dosena vā vibādhitacittassa, upatāpitacittassa vā, dūsitacittassāti vuttaṃ hoti, 『『cetanā』』ti etena sambandho. Yena saha paresaṃ bhedāya vadati, tassa attano piyakamyatāyāti attho. Cetanā pisuṇavācā nāma pisuṇaṃ vadanti etāyāti katvā. Samāsavisaye hi mukhyavasena attho gahetabbo, byāsavisaye upacāravasenāti daṭṭhabbaṃ. Yassa yato bhedaṃ karoti, tesu abhinnesu appasāvajjaṃ, bhinnesu mahāsāvajjaṃ. Tathā kilesānaṃ mudutibbatāvisesesupi yojetabbaṃ.

Yassa pesuññaṃ upasaṃharati, so bhijjatu vā, mā vā, tassa tadatthaviññāpanameva pamāṇanti āha 『『tassa tadatthavijānana』』nti. Bhedapurekkhāratāpiyakamyatānamekekapakkhipanena cattāro. Kammapathappatti pana bhinne eva. Imesanti aniyamatāya parammukhāpavattānampi attano buddhiyaṃ parivattamāne sandhāya vuttanti dassetuṃ 『『yesa』』ntiādimāha. Itoti idha padese, vuttānaṃ yesaṃ santike sutanti yojetabbaṃ.

我來為您直譯這段巴利文： 雖各別于其他阿毗達磨註釋等(法聚註釋 不善業道論;中部註釋1.89)註釋次第為釋三語一義說"以何語"等,以何語作為結合。他者為欲破何語說彼。且音非處用,彼應用於業雙為顯雙含。空性為離愛故空性。彼為如說音性語,以此愛及空為愛空,以此作彼故離間由詞源方式顯語義,或分故離間,使和合有情為支分成分離義。 粗為無愛故粗。自亦粗因生憂故自性自亦硬。由粗自性故不悅耳。以義壞故不入心。此中初方式應知以作粗語義或以果假名于語粗音轉起。第二方式應見以傷要處轉起一向粗性故由慣用音力自性,或以因假名于語粗音轉起。 以何者以名綺語無義語。綺為說"彼"樂及利傷害壞以義名綺于自他無益何義,故說"無義",以此顯綺語以此故為綺語語義。 以"彼等"等說以心果假名離間等音轉起。然以"彼即"等顯心轉起假立因。此中因"斷"等語鄰近及唯彼應斷合理故意義。 此中者于彼等離間語等。染污心者為貪或嗔所惱心,或熱惱心,或污心說,與"心"結合。與誰共為他破,彼自愛慾義。心名離間語因以此說離間作。因複合處由主力取義,于分處由假名力應見。于從何破誰,彼等未破小罪過,已破大罪過。如是亦應于煩惱軟強別結合。 對誰行離間,彼或破或不破,唯顯彼義為量故說"彼知彼義"。以加一分破為先及愛慾為四。然業道得唯于破。此等者為顯關於不定於他面轉起亦于自覺轉說"彼等"等。此者從此處,應結合于所說彼等處聞。

『『Dvinna』』nti nidassanavacanaṃ bahūnampi sandhānato. 『『Mittāna』』ntiādi 『『sandhāna』』nti ettha kammaṃ, tena pāḷiyaṃ 『『bhinnāna』』nti etassa kammabhāvaṃ dasseti. Sandhānakaraṇañca nāma tesamanurūpakaraṇamevāti vuttaṃ 『『anukattā』』ti. Anuppadātāti anubalappadātā, anuvattanavasena vā padātā. Kassa pana anubalappadānaṃ, anuvattanañcāti? 『『Sahitāna』』nti vuttattā sandhānassāti viññāyatīti āha 『『sandhānānuppadātā』』ti. Yasmā pana anubalavasena, anuvattanavasena ca sandhānassa padānaṃ ādānaṃ, rakkhaṇaṃ vā daḷhīkaraṇaṃ hoti, tasmā vuttaṃ 『『daḷhīkammaṃ kattā』』ti. Āramanti etthāti ārāmo. Ramitabbaṭṭhānaṃ samaggoti hi tadadhiṭṭhānānaṃ vasena tabbisesanatā vuttā. 『『Samagge』』tipi paṭhanti, tadayuttaṃ 『『yatthā』』tiādivacanena viruddhattā. Yasmā pana ākārena vināpi ayamattho labbhati, tasmā 『『ayamevettha attho』』ti vuttaṃ samaggesūti samaggabhūtesu janakāyesu, tenāha 『『te pahāyā』』tiādi. Tappakatiyatthopi kattuatthovāti dasseti 『『nandatī』』ti iminā. Tappakatiyatthena hi 『『disvāpi sutvāpī』』ti vacanaṃ supapannaṃ hoti. Samagge karoti etāyāti samaggakaraṇī. Sāyeva vācā, taṃ bhāsitāti atthamāha 『『yā vācā』』tiādinā. Tāya vācāya samaggakaraṇaṃ nāma. 『『Sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho』』tiādinā (dha. pa. 194) samaggānisaṃsadassanamevāti vuttaṃ 『『sāmaggiguṇaparidīpikamevā』』ti. Itaranti tabbiparītaṃ bhedanikaṃ vācaṃ.

Mammānīti duṭṭhārūni, tassadisatāya pana idha akkosavatthūni 『『mammānī』』ti vuccanti. Yathā hi duṭṭhārūsu yena kenaci vatthunā ghaṭitesu cittaṃ adhimattaṃ dukkhappattaṃ hoti, tathā tesu dasasujātiādīsu akkosavatthūsu pharusavācāya phusitamattesūti. Tathā hi vuttaṃ 『『mammāni viya mammāni, yesu pharusavācāya chupitamattesu duṭṭhārūsu viya ghaṭṭitesu cittaṃ adhimattaṃ dukkhappattaṃ hoti, kāni pana tāni? Jātiādīni akkosavatthūnī』』ti (dī. ni. ṭī.

我來為您直譯這段巴利文： "二"為例示語因合多。"友"等為"合"此處業,以此顯經中"破"為業性。合作者名為作彼適應故說"隨作者"。隨給者為隨力給者,或以隨轉力給者。然隨力給與隨轉於何?"和合"說故知合故說"和合隨給者"。然因以隨力及以隨轉力給合為取或護或堅固,故說"作堅固"。樂於此故為園。因可樂處和合故以彼立力說彼特性。亦讀"和合",彼不合因與"於何"等語相違。然因無行相亦得此義,故說"此即此義"于和合者于成和合眾人,故說"斷彼等"等。顯彼性義亦為作者義以"喜"此。因以彼性義"見亦聞亦"語善成。使和合以此故為能和合。彼即語,說彼義說"何語"等。以彼語名為和合。"樂僧和合,和合者苦行樂"等(法句194)唯顯和合功德故說"唯顯和合功德"。他者為與彼相反破壞語。 要害為壞處,然以彼同故此中罵處說"要害"。如於壞處以任何事觸時心得過分苦,如是于彼十生等罵處以粗語觸時。如是因說"如要害為要害,于彼等以粗語觸時如觸壞處心得過分苦,彼等為何?生等罵處"(長部復注)。

1.9) 『『yassa sarīrappadesassa satthādipaṭihanena bhusaṃ rujjanaṃ, so mammaṃ nāma. Idha pana yassa cittassa pharusavācāvasena domanassasaṅkhātaṃ bhusaṃ rujjanaṃ, taṃ mammaṃ viyāti mamma』』nti apare. Tāni mammāni chijjanti bhijjanti yenāti mammacchedako, sveva kāyavacīpayogo, tāni samuṭṭhāpetīti tathā. Ekantapharusacetanā pharusā vācā pharusaṃ vadanti etāyāti katvā. 『『Pharusacetanā』』 icceva avatvā 『『ekantapharusacetanā』』ti vacanaṃ duṭṭhacittatāya eva pharusacetanā adhippetā, na pana savanapharusatāmattenāti ñāpanatthaṃ. Tassāti ekantapharusacetanāya eva. Āvibhāvatthanti pharusavācābhāvassa pākaṭakaraṇatthaṃ. Tassāti vā ekantapharusacetanāya eva, pharusavācābhāvassāti attho. Tathevāti mātuvuttākāreneva, uṭṭhāsi anubandhitunti attho. Saccakiriyanti yaṃ 『『caṇḍā taṃ mahiṃsī anubandhatū』』ti vacanaṃ mukhena kathesi, taṃ mātucitte natthi, tasmā 『『taṃ mā hotu, yaṃ pana uppalapattampi mayhaṃ upari na patatū』』ti kāraṇaṃ cittena cintesi, tadeva mātucitte atthi, tasmā 『『tameva hotū』』ti saccakaraṇaṃ, kattabbasaccaṃ vā. Tatthevāti uṭṭhānaṭṭhāneyeva. Baddhā viyāti yottādinā paribandhi viya. Evaṃ mammacchedakoti ettha savanapharusatāmattena mammacchedakatā veditabbā.

Payogoti vacīpayogo. Cittasaṇhatāyāti ekantapharusacetanāya abhāvamāha. Tatoyeva hi pharusavācā na hoti kammapathappattā, kammabhāvaṃ pana na sakkā vāretunti daṭṭhabbaṃ. 『『Mātāpitaro hī』』tiādināpi tadevatthaṃ samattheti. Evaṃ byatirekavasena cetanāpharusatāya pharusavācābhāvaṃ sādhetvā idāni tameva anvayavasena sādhetuṃ 『『yathā』』tiādi vuttaṃ. Apharusā vācā na hoti pharusā vācā hotiyevāti attho sāti pharusavācā. Yanti puggalaṃ.

Etthāpi kammapathabhāvaṃ appattā appasāvajjā, itarā mahāsāvajjā. Tathā kilesānaṃ mudutibbatābhedepi yojetabbaṃ. Keci pana 『『yaṃ uddissa pharusavācā payujjati, tassa sammukhāyeva sīsaṃ etī』』ti vadanti, eke pana 『『parammukhāpi pharusavācā hotiyevā』』ti. Tatthāyamadhippāyo yutto siyā, sammukhā payoge agāravādīnaṃ balavabhāvato siyā cetanā balavatī, parassa ca tadatthavijānanaṃ, na tathā parammukhā. Yathā pana akkosite mate āḷahane katā khamanā upavādantarāyaṃ nivatteti, evaṃ parammukhā payuttāpi pharusavācā hotiyevāti sakkā ñātunti, tasmā ubhayatthāpi pharusavācā sambhavatīti daṭṭhabbaṃ. Tathā hi parassa tadatthavijānanamaññatra tayova tassā sambhārā aṭṭhakathāsu vuttāti. Kupitacittanti akkosanādhippāyeneva vuttaṃ, na pana maraṇādhippāyena. Maraṇādhippāyena hi sati cittakope atthasiddhiyā, tadabhāve ca yathārahaṃ pāṇātipātabyāpādāva honti.

Elaṃ vuccati doso ilati cittaṃ, puggalo vā kampati etenāti katvā. Etthāti –

『『Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana』』nti. (saṃ. ni. 4.347; udā. 65; peṭako. 25); –

Imissā udānagāthāya. Sīlañhettha niddosatāya 『『nela』』nti vuttaṃ. Tenevāha citto gahapati āyasmatā kāmabhūtherena puṭṭho saṃyuttāgamavare saḷāyatanavagge 『『nelaṅga』』nti kho bhante sīlānametaṃ adhivacana』』nti (saṃ. ni.

我來為您直譯這段巴利文： (長部復注1.9)"對身體部位以刀等擊中而生劇痛,彼名要害。然此中對心以粗語力生憂名劇痛,彼如要害故要害"他說。以彼切破要害故為斷要害,彼即身語行,等起彼故如是。一向粗心為粗語因以此說粗故。不說"粗心"而說"一向粗心"為顯唯以噁心為粗心意,非唯以聞粗性。彼者唯一向粗心。顯義者為顯粗語性明顯。或彼者唯一向粗心,粗語性義。如是者如母說相,起追義。實語者以口說"瞋母牛追你"語母心無,故"彼不要,然蓮葉亦勿落我上"因以心思,彼即母心有,故"彼即要"為作實,或應作實。即彼者即起處。如縛者如以繩等纏。如是斷要害此中應知唯以聞粗性為斷要害性。 行為語行。以心軟性者說無一向粗心。因唯以彼故粗語非得業道,然不能遮業性應見。以"因父母"等亦證同義。如是以差別力成就以心粗性有粗語,今以隨順力成就說"如"等。非粗語不為粗語唯為粗語義彼為粗語。何者人。 此中亦未得業道性小罪過,他大罪過。如是亦應于煩惱軟強別結合。然某等說"對誰用粗語,唯于彼面前到頭",然一等"背後亦為粗語"。此中此意合理應是,因面前加行不敬等力強故心應強,及他知彼義,背後不如是。然如向罵已死者于墓作忍止誹謗障,如是背後用亦為粗語可知,故應見兩處亦有粗語。如是他知彼義於他處唯三為彼資具註釋中說。瞋心者唯以罵意說,非以死意。因有死意瞋心義成就,無彼如理唯殺生瞋恚。 過說病動心,或人以此動作。此中者于 - "無過白背一輪車執行,見來無苦斷流無縛"(相應部4.347;自說65;藏雜25) - 此自說偈。因戒以無過性此中說"無過"。故質多居士問具壽欲有友相應部勝處六入處品說"無過者尊者為戒此別名"(相應部)。

4.347) vācā nāma saddasabhāvā taṃtadatthanibandhanāti sādurasasadisattā madhurameva byañjanaṃ, attho ca tabbhāvatoti atthameva sandhāya byañjanamadhuratāya, atthamadhuratāyā』』ti ca vuttaṃ. Visesanaparanipātopi hi loke dissati 『『agyāhito』』tiādīsu. Apica avayavāpekkhane sati 『『madhuraṃ byañjanaṃ yassā』』tiādinā vattabbo. Sukhāti sukhakaraṇī, sukhahetūti vuttaṃ hoti. Kaṇṇasūlanti kaṇṇasaṅkuṃ. Kaṇṇasaddena cettha sotaviññāṇapaṭibaddhatadanuvattakā viññāṇavīthiyo gahitā. Vohārakathā hesā suttantadesanā, tassā vaṇṇanā ca, tathā ceva vuttaṃ 『『sakalasarīre kopaṃ, pema』』nti ca. Na hi hadayavatthunissito kopo, pemo ca sakalasarīre vattati. Esa nayo īdisesu. Sukhena cittaṃ pavisati yathāvuttakāraṇadvayenāti attho, aluttasamāso cesa yathā 『『amataṅgato』』ti. Pureti guṇapāripure, tenāha 『『guṇaparipuṇṇatāyā』』ti. Pure saṃvaḍḍhā porī, tādisā nārī viyāti vācāpi porīti atthamāha 『『pure』』tiādinā. Sukumārāti sutaruṇā. Upameyyapakkhe pana apharusatāya mudukabhāvo eva sukumāratā. Purassāti ettha pura-saddo tannivāsīvācako sahacaraṇavasena 『『gāmo āgato』』tiādīsu viya, tenevāha 『『nagaravāsīna』』nti. Esāti taṃsambandhīniddesā vācā. Evarūpī kathāti atthattayena pakāsitā kathā. Kantāti kāmitā tuṭṭhā yathā 『『pakkanto』』ti, māna-saddassa vā antabyappadeso, kāmiyamānāti attho. Yathā 『『anāpatti asamanubhāsantassā』』ti (pārā. 416, 430, 441) manaṃ appeti vaḍḍhetīti manāpā, tena vuttaṃ 『『cittavuḍḍhikarā』』ti. Tathākārinīti attho. Ato bahuno janassāti idha sambandhe sāmivacanaṃ, na tu purimasmiṃ viya kattari.

Kāmaṃ tehi vattumicchito attho sambhavati, so pana aphalattā bhāsitatthapariyāyena atthoyeva nāma na hotīti āha 『『anatthaviññāpikā』』ti. Apica payojanatthābhāvato anatthā, vācā, taṃ viññāpikātipi vaṭṭati. Akusalacetanā samphappalāpo samphaṃ palapanti etāyāti katvā. Āsevanaṃ bhāvanaṃ bahulīkaraṇaṃ. Yaṃ janaṃ gāhāpayituṃ pavattito, tena aggahite appasāvajjo, gahite mahāsāvajjo. Kilesānaṃ mudutibbatāvasenāpi appasāvajjamahāsāvajjatā yojetabbā. Bhāratanāmakānaṃ dvebhātukarājūnaṃ yuddhakathā, dasagiriyakkhena sītāya nāma deviyā āharaṇakathā, rāmaraññā paccāharaṇakathā , yathā taṃ adhunā bāhirakehi paricayitā sakkaṭabhāsāya gaṇṭhitā rāmapurāṇabhāratapurāṇādikathāti, evamādikā niratthakakathā samphappalāpoti vuttaṃ 『『bhārata…pe… purekkhāratā』』ti.

『『Kālavādī』』tiādi samphappalāpā paṭiviratassa paṭipattisandassanaṃ yathā 『『pāṇātipātā paṭivirato』』tiādi (dī. ni.

我來為您直譯這段巴利文： (相應部4.347)語名為音性系此彼義故以甜味相似故唯甜文飾,及義成彼性故唯關義說文飾甜性及義甜性。因特性後置亦見於世間如"火生"等。又若觀察支分應說"甜文飾者"等。樂者為作樂,說為樂因。耳刺為耳釘。此中以耳音取耳識相應及隨轉識路。因此為世間言說經教,及彼註釋,如是說"全身瞋愛"。因非依心所依瞋愛于全身轉。此為如是等方法。以如說二因樂入心義,此為未省略複合如"入不死"。前者于功德圓滿,故說"以功德圓滿性"。前生長為城,如彼女語亦為城故說"前"等義。柔軟者善幼。然譬喻分以非粗性軟性即柔軟性。前者此中前音以彼住者說由俱起力如"村來"等,故說"城住者"。此者彼相屬顯示語。如是語者以三義顯示語。可意者被愛喜如"去",或意音后詞置,被愛義。如"無犯不共語"(波羅夷416,430,441)令意滿增故意適,故說"作心增"。如是作者義。故多人者此中相屬屬格,非如前作者。 雖彼等欲說義可能,然彼因無果以語義異名即非義故說"顯無義"。又因無目的義故無義語,顯彼亦可。不善心綺語因以此說綺故。習為修多作。對何人轉起令取,彼未取小罪過,已取大罪過。亦應以煩惱軟強力結合小罪過大罪過。名婆羅多二兄弟王戰鬥語,十首夜叉攜名悉多天女語,羅摩王取回語,如今外道以梵語結集羅摩往事婆羅多往事等語修習,如是等無義語為綺語故說"婆羅多...等...為先"。 "說時"等顯綺語離者行如"離殺生"等(長部)。

1.8, 194) pāṇātipātappahānassa paṭipattidassanaṃ. 『『Pāṇātipātaṃ pahāya viharatī』』ti hi vutte kathaṃ pāṇātipātappahānaṃ hotīti apekkhāsambhavato 『『pāṇātipātā paṭivirato hotī』』ti vuttaṃ. Sā pana virati kathanti āha 『『nihitadaṇḍo nihita sattho』』ti. Tañca daṇḍasatthanidhānaṃ kathanti vuttaṃ 『『lajjī』』tiādi. Evaṃ uttaruttaraṃ purimassa purimassa upāyasandassanaṃ. Tathā adinnādānādīsupi yathāsambhavaṃ yojetabbaṃ. Tena vuttaṃ 『『kālavādītiādi samphappalāpā paṭiviratassa paṭipattisandassana』』nti. Atthasaṃhitāpi hi vācā ayuttakālapayogena atthāvahā na siyāti anatthaviññāpanabhāvaṃ anulometi, tasmā samphappalāpaṃ pajahantena akālavāditā parivajjetabbāti dassetuṃ 『『kālavādī』』ti vuttaṃ. Kāle vadantenāpi ubhayattha asādhanato abhūtaṃ parivajjetabbanti āha 『『bhūtavādī』』ti. Bhūtañca vadantena yaṃ idhalokaparalokahitasampādanakaṃ, tadeva vattabbanti vuttaṃ 『『atthavādī』』ti. Atthaṃ vadantenāpi na lokiyadhammanissitameva vattabbaṃ, atha kho lokuttaradhammanissitampīti āha 『『dhammavādī』』ti. Yathā ca attho lokuttaradhammanissito hoti, tathā dassanatthaṃ 『『vinayavādī』』ti vuttaṃ.

Pātimokkhasaṃvaro, satiñāṇakhantivīriyasaṃvaroti hi pañcannaṃ saṃvaravinayānaṃ tadaṅgappahānaṃ, vikkhambhanasamucchedapaṭippassaddhinissaraṇappahānanti pañcannaṃ pahānavinayānañca vasena vuccamāno attho nibbānādhigamahetubhāvato lokuttaradhammasannissito hoti. Evaṃ guṇavisesayutto ca attho vuccamāno desanākosalle sati sobhati, kiccakaro ca hoti, nāññathāti dassetuṃ 『『nidhānavatiṃ vācaṃ bhāsitā』』ti vuttaṃ. Idāni tameva desanākosallaṃ vibhāvetuṃ 『『kālenā』』tiādimāha. Ajjhāsayaṭṭhuppattīnaṃ, pucchāya ca vasena otiṇṇe desanāvisaye ekaṃsādibyākaraṇavibhāgaṃ sallakkhetvā ṭhapanāhetudāharaṇasaṃsandanāni taṃtaṃkālānurūpaṃ vibhāventiyā parimitaparicchinnarūpāya gambhīrudānapahūtatthavitthārasaṅgāhikāya desanāya pare yathājjhāsayaṃ paramatthasiddhiyaṃ patiṭṭhāpento 『『desanākusalo』』ti vuccatīti evametthāpi atthayojanā veditabbā.

Vattabbayuttakālanti vattabbavacanassa anurūpakālaṃ, tattha vā payujjitabbakālaṃ. Sabhāvavaseneva bhūtatāti āha 『『sabhāvamevā』』ti. Atthaṃ vadatīti atthavādī. Atthavadanañca tannissitavācākathanamevāti adhippāyena vuttaṃ 『『diṭṭhadhammikasamparāyikatthasannissitameva katvā』』ti. Dhammavādī』』tiādīsupi eseva nayo.

我來為您直譯這段巴利文： (長部註釋1.8,194)顯殺生斷除行。因說"斷殺生住"時如何斷殺生期待生起故說"離殺生"。然彼離如何說"舍棒舍刀"。彼舍棒刀如何說"慚"等。如是上上為前前方便顯示。如是于不與取等亦應如生結合。故說"說時等為綺語離者行顯示"。因有義語以非時用不生義故隨順顯無義,故斷綺語者應離非時說為顯說"說時"。亦以時說由兩處不成應離非實故說"說實"。說實亦應說此世他世利成就故說"說義"。說義亦不應說唯依世間法,然亦依出世間法故說"說法"。如義依出世間法,如是為顯說"說律"。 因護解脫,念智忍勤護為五護律斷支,鎮伏斷遍斷寂滅出離斷為五斷律力說義因為證涅槃因故依出世間法。如是具德別義說時若有說善則莊嚴,有作用,非余故為顯說"說藏語"。今為顯彼說善說"時"等。以意樂起,問力于入說境觀察一向等答分別置因譬喻會合彼彼時適應顯深句義廣包攝說於他如意趣立第一義成就說"說善"如是此中亦應知義結合。 應說時為應說語合時,或於彼應用時。唯以自性實性故說"唯自性"。說義為說義者。說義亦唯說依彼語以意趣說"唯依現法后法義"。于"說法"等亦此方法。

Nidheti sannidhānaṃ karoti etthāti nidhānaṃ. Ṭhapanokāso. 『『Ṭhānavatī』』ti vutte tasmiṃ ṭhāne ṭhapetuṃ yuttātipi attho sambhavatīti āha 『『hadaye』』tiādi. Nidhānavatīpi vācā kālayuttāva atthāvahā, tasmā 『『kālenā』』ti idaṃ 『『nidhānavatiṃ』』 vācaṃ bhāsitā』』ti etassāpekkhavacananti dasseti 『『evarūpi』』ntiādinā. Icchitatthanibbattanatthaṃ apadisitabbo, apadisīyati vā icchitattho anenāti apadeso, upamā, hetudāharaṇādikāraṇaṃ vā, tena saha vattatīti sāpadesā, vācā, tenāha 『『saupamaṃ sakāraṇanti attho』』ti. Paricchedaṃ dassetvāti yāvatā pariyosānaṃ sambhavati, tāvatā mariyādaṃ dassetvā, tena vuttaṃ 『『yathā…pe… bhāsatī』』ti. Sikhamappattā hi kathā atthāvahā nāma na hoti. Atthasaṃhitanti ettha attha-saddo bhāsitatthapariyāyoti vuttaṃ 『『anekehipī』』tiādi. Bhāsitattho ca nāma saddānusārena adhigato sabbopi pakatyatthapaccayatthabhāvatthādiko, tatoyeva bhagavato vacanaṃ ekagāthāpadampi saṅkhepavitthārādiekattādinandiyāvattādinayehi anekehipi niddhāraṇakkhamatāya pariyādātumasakkuṇeyyaṃ atthamāvahatīti. Evaṃ atthasāmaññato saṃvaṇṇetvā icchitatthavisesatopi saṃvaṇṇetuṃ 『『yaṃ vā』』tiādimāha. Atthavādinā vattumicchitatthoyeva hi idha gahito. Nanu sabbesampi vacanaṃ attanā icchitatthasahitaṃyeva, kimettha vattabbaṃ atthīti antolīnacodanaṃ parisodheti 『『na añña』』ntiādinā. Aññamatthaṃ paṭhamaṃ nikkhipitvā ananusandhivasena pacchā aññamatthaṃ na bhāsati. Yathānikkhittānusandhivaseneva pariyosāpetvā kathetīti adhippāyo.

我來為您直譯這段巴利文： 藏於此故為藏。置處。說"有處"時于彼處應置義亦可能故說"於心"等。有藏語亦合時生義,故"時"此為"說有藏語"此待語顯示以"如是"等。為生所欲義應示,或以此示所欲義故示例,譬喻,或因譬喻等因,與彼轉故有示例,語,故說"有譬喻有因義"。顯限量者顯可能究竟限際,故說"如...等...說"。因至頂語不名生義。有義者此中義音為語義異名故說"以多"等。語義名為隨音得一切自性義緣義性義等,因唯以此世尊語一偈句亦以略廣等一等難提雅伐多等方法以多抉擇性不可窮義生故。如是由義普性注已為顯欲義別亦注說"或何"等。因說義者此中取唯欲說義。豈非一切語唯與自欲義,此中有何可說耶除內藏難以"非他"等。先置他義以非隨順力后不說他義。以如置隨順力令究竟說義趣。

1. Evaṃ paṭipāṭiyā sattamūlasikkhāpadāni vibhajitvā satipi abhijjhādippahānassa saṃvarasīlasaṅgahe upariguṇasaṅgahato, lokiyaputhujjanāvisayato ca uttaridesanāya saṅgahituṃ taṃ pariharitvā pacurajanapākaṭaṃ ācārasīlameva vibhajanto bhagavā 『『bījagāmabhūtagāmasamārambhā』』tiādimāhāti pāḷiyaṃ sambandho vattabbo. Tattha vijāyanti viruhanti etehīti bījāni. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthānaṃ sāraphalādīnametaṃ adhivacanaṃ. Bhavanti, ahuvunti cāti bhūtā, jāyanti vaḍḍhanti jātā, vaḍḍhitā cāti attho. Vaḍḍhamānakānaṃ vaḍḍhitvā, ṭhitānañca rukkhagacchādīnaṃ yathākkamamadhivacanaṃ. Viruḷhamūlā hi nīlabhāvaṃ āpajjantā taruṇarukkhagacchā jāyanti vaḍḍhantīti vuccanti. Vaḍḍhitvā ṭhitā mahantā rukkhagacchā jātā vaḍḍhitāti. Gāmoti samūho, so ca suddhaṭṭhakadhammarāsi, bījānaṃ, bhūtānañca tathāladdhasamaññānaṃ aṭṭhadhammānaṃ gāmo, teyeva vā gāmoti tathā. Avayavavinimuttassa hi samudāyassa abhāvato duvidhenāpi atthena teyeva tiṇarukkhalatādayo gayhanti.

Apica bhūmiyaṃ patiṭṭhahitvā haritabhāvamāpannā rukkhagacchādayo devatā pariggayhanti, tasmā bhūtānaṃ nivāsanaṭṭhānatāya gāmoti bhūtagāmotipi vadanti, te sarūpato dassetuṃ 『『mūlabīja』』ntiādimāha. Mūlameva bījaṃ mūlabījaṃ. Sesesupi ayaṃ nayo. Phaḷubījanti pabbabījaṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bīja-saddo tadatthasiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bīja-saddena visesetvā 『『bījabīja』』nti vuttaṃ yathā 『『rūpaṃrūpaṃ, dukkhadukkha』』nti ca. Nīlatiṇarukkhādikassāti allatiṇassa ceva allarukkhādikassa ca. Ādi-saddena osadhigacchalatādayo veditabbā. Samārambho idha vikopanaṃ, tañca chedanādiyevāti vuttaṃ 『『chedanabhedanapacanādibhāvenā』』ti. Nanu ca rukkhādayo cittarahitatāya na jīvā, cittarahitatā ca paripphandanābhāvato, chinne viruhanato, visadisajātikabhāvato, catuyoniapariyāpannato ca veditabbā. Vuḍḍhi pana pavāḷasilālavaṇādīnampi vijjatīti na tesaṃ jīvatābhāve kāraṇaṃ. Visayaggahaṇañca nesaṃ parikappanāmattaṃ supanaṃ viya ciñcādīnaṃ, tathā kaṭukambilāsādinā dohaḷādayo. Tattha kasmā bījagāmabhūtagāmasamārambhā paṭivirati icchitāti? Samaṇasāruppato, tannissitasattānukampanato ca. Tenevāha āḷavakānaṃ rukkhacchedanādivatthūsu 『『jīvasaññino hi moghapurisā manussā rukkhasmi』』ntiādi (pārā. 89).

Ekaṃ bhattaṃ ekabhattaṃ, tamassa atthi ekasmiṃ divase ekavārameva bhuñjanatoti ekabhattiko. Tayidaṃ ekabhattaṃ kadā bhuñjitabbanti sandhāya vuttaṃ 『『pātarāsabhatta』』ntiādi, dvīsu bhattesu pātarāsabhattaṃ sandhāyāhāti adhippāyo. Pāto asitabbanti pātarāsaṃ. Sāyaṃ asitabbanti sāyamāsaṃ, tadeva bhattaṃ tathā. Eka-saddo cettha majjhanhikakālaparicchedabhāvena payutto, na tadantogadhavārabhāvenāti dasseti 『『tasmā』』tiādinā.

我來為您直譯這段巴利文： 10.如是依次分別七根本學處已,雖有貪等斷攝護戒,因上功德攝及非世間凡夫境故攝上教,避彼分別眾人顯明行戒世尊說"害草木眾生"等於經應說相連。此中生長於彼故為種。因余緣和合生相似果為別因效能生精子等此別名。有,有故為有,生長已生,長義。生長者已長,住者為樹叢等依次別名。因生根轉青性生長幼樹叢說生長。已長住大樹叢已生已長。眾為聚集,彼純八法聚,種及有如是得名八法眾,或彼等為眾故如是。因無離支分集故以二義取彼等草樹蔓等。 又立地轉綠性樹叢等天所攝,故為有眾居處性故說有眾,為顯彼自性說"根種"等。唯根為種為根種。余亦此理。節種為節種。因余緣和合生相似果為別因效能生精子于成就彼義于根等某處轉故為止根等以一種音別說"種種"如"色色苦苦"。青草樹等者為濕草及濕樹等。以等音應知草藥叢蔓等。害此中為壞,彼唯斷等故說"以斷破煮等"。豈非樹等因無心故非命,無心性應知因無動,斷生,異類性,非攝四生。然增長亦有如洞石鹽等故非彼等無命因。取境亦彼等唯假立如阿說尼等夢,如是辣醋等懷。此中何故欲離害草木眾生?因沙門相應,及悲愍依彼眾生。故於阿羅毗人斷樹等事說"因愚人人于樹有命想"等(波羅夷89)。 一食為一食,彼有此於一日唯一次食故一食者。彼一食何時應食為含說"早餐食"等,於二食含早餐食義趣。早應食故早餐。晚應食故晚食,彼即食如是。一音此中用為午時限,非攝彼內次故顯以"故"等。

Rattiyā bhojanaṃ uttarapadalopato rattisaddena vuttaṃ, taddhitavasena vā tathāyevādhippāyasambhavato, tenāha 『『rattiyā』』tiādi. Aruṇuggamanato paṭṭhāya yāva majjhanhikā ayaṃ buddhādīnaṃ ariyānaṃ āciṇṇasamāciṇṇo bhojanassa kālo nāma, tadañño vikālo. Tattha dutiyapadena rattibhojanassa paṭikkhittattā aparanhova idha vikāloti pārisesanayena tatiyapadassa atthaṃ dīpetuṃ 『『atikkante majjhanhike』』tiādi vuttaṃ. Bhāvasādhano cettha bhojana-saddo ajjhoharaṇatthavācakoti dīpeti 『『yāva sūriyatthaṅgamanā bhojana』』nti iminā. Kassa pana tadajjhoharaṇanti? Yāmakālikādīnamanuññātattā, vikālabhojanasaddassa ca yāvakālikajjhoharaṇeyeva niruḷhattā 『『yāvakālikassā』』ti viññāyati. Ayaṃ panettha aṭṭhakathāvaseso ācariyānaṃ nayo – bhuñjitabbaṭṭhena bhojanaṃ, yāgubhattādi sabbaṃ yāvakālikavatthu . Yathā ca 『『rattūparato』』ti ettha rattibhojanaṃ rattisaddena vuccati, evamettha bhojanajjhoharaṇaṃ bhojanasaddena. Vikāle bhojanaṃ vikālabhojanaṃ, tato vikālabhojanā. Vikāle yāvakālikavatthussa ajjhoharaṇāti atthoti. Īdisā guṇavibhūti na buddhakāleyevāti āha 『『anomānadītīre』』tiādi. Ayaṃ pana pāḷiyaṃ anusandhikkamo – ekasmiṃ divase ekavārameva bhuñjanato 『『ekabhattiko』』ti vutte rattibhojanopi siyāti tannivāraṇatthaṃ 『『rattūparato』』ti vuttaṃ. Evaṃ sati sāyanhabhojīpi ekabhattiko siyāti tadāsaṅkānivattanatthaṃ 『『virato vikālabhojanā』』ti vuttanti.

Saṅkhepato 『『sabbapāpassa akaraṇa』』ntiādi (dī. ni.

我來為您直譯這段巴利文： 夜食以後詞省略由夜音說,或由從屬力如是義可能故說"夜"等。從明相升起至午時此為佛等聖者常習食時名,彼他為非時。此中以第二句遮止夜食故下午此中非時以余法說第三句義說"過午時"等。此中食音為能成就含吞義顯以"至日落食"此。然彼含吞何?因許時分食等及非時食音唯定於時分吞故知"時分"。然此中註釋余阿阇黎法 - 以應食義為食,粥飯等一切時分物。如"離夜"此中以夜音說夜食,如是此中以食音說食吞。非時食為非時食,從彼非時食。非時時分物吞義。如是功德威光非唯佛時故說"于阿諾瑪河岸"等。然此經中隨順次第 - 於一日唯一次食故說"一食者"時夜食亦應故為遮彼說"離夜"。如是時晚食者亦為一食者故為止彼疑慮故說"離非時食"。 略說"一切惡不作"等(長部)。;

2.90; dha. pa. 183; netti. 30, 50, 116, 124) nayappavattaṃ bhagavato sāsanaṃ sachandarāgappavattito naccādīnaṃ dassanaṃ nānulometīti āha 『『sāsanassa ananulomattā』』ti. Visucati sāsanaṃ vijjhati ananulomikabhāvenāti visūkaṃ, paṭiviruddhanti vuttaṃ hoti. Tatra upamaṃ dasseti 『『paṭāṇībhūta』』nti iminā, paṭāṇīsaṅkhātaṃ kīlaṃ viya bhūtanti attho. 『『Visūka』』nti etassa paṭāṇībhūtanti atthamāhātipi vadanti. Attanā payojiyamānaṃ, parehi payojāpiyamānañca naccaṃ naccabhāvasāmaññato pāḷiyaṃ ekeneva naccasaddena sāmaññaniddesanayena gahitaṃ, ekasesanayena vā. Tathā gītavāditasaddehi gāyanagāyāpanavādanavādāpanānīti āha 『『naccananaccāpanādivasenā』』ti. Suddhahetutājotanavasena hi dvādhippāyikā ete saddā. Naccañca gītañca vāditañca visūkadassanañca naccagītavāditavisūkadassanaṃ, samāhāravasenettha ekattaṃ. Aṭṭhakathāyaṃ pana yathāpāṭhaṃ vākyāvatthikantavacanena saha samuccayasamāsadassanatthaṃ 『『naccā cā』』tiādi vuttaṃ. Evaṃ sabbattha īdisesu. (Dassanavisaye mayūranaccādipaṭikkhipanena naccāpanavisayepi paṭikkhipanaṃ daṭṭhabbaṃ) 『『naccādīni hī』』tiādinā yathāvuttatthasamatthanaṃ. Dassanena cettha savanampi saṅgahitaṃ virūpekasesanayena, yathāsakaṃ vā visayassa ālocanasabhāvatāya pañcannaṃ viññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasambhavato 『『dassanā』』 icceva vuttaṃ. Tenevāha 『『pañcahi viññāṇehi na kiñci dhammaṃ paṭijānāti aññatra atinipātamattā』』ti.

『『Visūkabhūtā dassanā cā』』ti etena avisūkabhūtassa pana gītassa savanaṃ kadāci vaṭṭatīti dasseti. Tathā hi vuttaṃ paramatthajotikāya khuddakapāṭhaṭṭhakathāya 『『dhammūpasaṃhitampi cettha gītaṃ na vaṭṭati, gītūpasaṃhito pana dhammo vaṭṭatī』』ti (khu. pā. aṭṭha. pacchimapañcasikkhāpadavaṇṇanā) katthaci pana na-kāravipariyāyena pāṭho dissati. Ubhayatthāpi ca gīto ce dhammānulomatthapaṭisaṃyuttopi na vaṭṭati, dhammo ce gītasaddapaṭisaṃyuttopi vaṭṭatīti adhippāyo veditabbo. 『『Na bhikkhave, gītassarena dhammo gāyitabbo, yo gāyeyya, āpatti dukkaṭassā』』ti (cūḷava. 149) hi desanāya eva paṭikkhepo, na savanāya. Imassa ca sikkhāpadassa visuṃ paññāpanato viññāyati 『『gītassarena desitopi dhammo na gīto』』ti. Yañca sakkapañhasuttavaṇṇanāyaṃ sevitabbāsevitabbasaddaṃ niddharantena 『『yaṃ pana atthanissitaṃ dhammanissitaṃ kumbhadāsigītampi suṇantassa pasādo vā uppajjati, nibbidā vā saṇṭhāti, evarūpo saddo sevitabbo』』ti (dī. ni. aṭṭha. 2.365) vuttaṃ, taṃ asamādānasikkhāpadassa sevitabbatāmattapariyāyena vuttaṃ. Samādānasikkhāpadassa hi evarūpaṃ suṇantassa sikkhāpadasaṃvaraṃ bhijjati gītasaddabhāvatoti veditabbaṃ. Tathā hi vinayaṭṭhakathāsu vuttaṃ 『『gītanti naṭādīnaṃ vā gītaṃ hotu, ariyānaṃ parinibbānakāle ratanattayaguṇūpasaṃhitaṃ sādhukīḷanagītaṃ vā, asaṃyatabhikkhūnaṃ dhammabhāṇakagītaṃ vā, antamaso dantagītampi, yaṃ 『『gāyissāmā』』ti pubbabhāge okūjitaṃ karonti, sabbametaṃ gītaṃ nāmā』』ti (pāci. aṭṭha. 835; vi. saṅga. aṭṭha.

我來為您直譯這段巴利文： (長部2.90;法句經183;導論30,50,116,124)法理轉起世尊教法因欲貪轉起不隨順看舞等故說"因非隨順教法"。穿教法以非隨順性故為看,說為相違。於此顯譬喻以"如釘"此,如名釘已成義。說"看"此義為如釘亦說。自作及令他作舞以舞性共于經以一舞音以共說法或一省。如是歌奏音歌令歌奏令奏故說"以舞令舞等"。因唯顯純因性故此等音有二意。舞及歌及奏及看為舞歌奏看,此中一性以聚集力。然註釋如經文以語分別導音與集合複合為顯故說"及舞"等。如是一切如是處。(于見境以禁孔雀舞等於令舞境亦應見禁)以"因舞等"等證如說義。此中以見亦攝聞以異形一省法,或以自境為觀察性五識于聞作亦有見攝故唯說"見"。故說"五識不知任何法除極墮性"。 以"為看及"此顯然非看歌聞有時可故。如是說勝義光小誦註釋"此中依法歌亦不可,然依歌法可"(小誦注最後五學處釋)然某處見以非字異轉讀。兩處亦若歌雖系隨法義不可,若法雖系歌音可應知意趣。因"諸比丘不應以歌聲唱法,若唱犯惡作"(小品149)唯遮教非聞。由別制此學處知"雖以歌聲教法非歌"。于帝釋問經註釋舍離非舍離音顯"然依義依法罐婢歌亦聞者生信,或立厭離,如是音應舍"(長部注2.365)說,彼說唯以未受學處應舍力。因受學處如是聞者破學處護以歌音性應知。如是律注說"歌為舞者等歌,或聖者般涅槃時系寶三德善玩歌,或非護比丘誦法歌,乃至牙歌,於前分作將唱性,一切此名歌"(波逸提注835;毗奈耶僧伽注

34.25).

Kiñcāpi mālā-saddo loke baddhapupphavācako, sāsane pana ruḷhiyā abaddhapupphesupi vaṭṭati, tasmā yaṃ kiñci pupphaṃ baddhamabaddhaṃ vā, taṃ sabbaṃ 『『mālā』』 tveva daṭṭhabbanti āha 『『yaṃ kiñci puppha』』nti. 『『Yaṃ kiñci gandha』』nti cettha vāsacuṇṇadhūpādikaṃ vilepanato aññaṃ yaṃ kiñci gandhajātaṃ. Vuttatthaṃ viya hi vuccamānatthamantarenāpi saddo atthavisesavācako. Chavirāgakaraṇanti vilepanena chaviyā rañjanatthaṃ pisitvā paṭiyattaṃ yaṃ kiñci gandhacuṇṇaṃ. Piḷandhanaṃ dhāraṇaṃ. Ūnaṭṭhānapūraṇaṃ maṇḍanaṃ. Gandhavasena, chavirāgavasena ca sādiyanaṃ vibhūsanaṃ. Tadevatthaṃ puggalādhiṭṭhānena dīpeti 『『tattha piḷandhanto』』tiādinā. Tathā ceva majjhimaṭṭhakathāyampi (ma. ni. aṭṭha. 3.147) vuttaṃ, paramatthajotikāyaṃ pana khuddakapāṭhaṭṭhakathāyaṃ 『『mālādīsu dhāraṇādīni yathāsaṅkhyaṃ yojetabbānī』』ti (khu. pā. aṭṭha. pacchimapañcasikkhāpadavaṇṇanā) ettakameva vuttaṃ. Tatthāpi yojentena yathāvuttanayeneva yojetabbāni. Kiṃ panetaṃ kāraṇanti āha 『『yāyā』』tiādi. Yāya dussīlyacetanāya karoti, sā idha kāraṇaṃ. 『『Tato paṭivirato』』ti hi ubhayattha sambandhitabbaṃ, eteneva 『『mālā…pe… vibhūsanānaṃ ṭhānaṃ, mālā…pe… vibhūsanāneva vā ṭhāna』』nti samāsampi dasseti. Tadākārappavatto cetanādidhammoyeva hi dhāraṇādikiriyā. Tattha ca cetanāsampayuttadhammānaṃ kāraṇaṃ sahajātādopakārakato, padhānato ca. 『『Cetayitvā kammaṃ karoti kāyena vācāya manasā』』ti (a. ni. 6.63) hi vuttaṃ. Dhāraṇādibhūtā eva ca cetanā ṭhānanti. Ṭhāna-saddo paccekaṃ yojetabbo dvandapadato suyyamānattā.

Uccāti uccasaddena akārantena samānatthaṃ ākārantaṃ ekaṃ saddantaraṃ accuggatavācakanti āha 『『pamāṇātikkanta』』nti. Seti etthāti sayanaṃ, mañcādi. Samaṇasārupparahitattā, gahaṭṭhehi ca seṭṭhasammatattā akappiyapaccattharaṇaṃ 『『mahāsayana』』nti idhādhippetanti dassetuṃ 『『akappiyattharaṇa』』nti vuttaṃ. Nisīdanaṃ panettha sayaneneva saṅgahitanti daṭṭhabbaṃ. Yasmā pana ādhāre paṭikkhitte tadādhārakiriyāpi paṭikkhittāva hoti, tasmā 『『uccāsayanamahāsayanā』』 icceva vuttaṃ. Atthato pana tadupabhogabhūtanisajjānipajjanehi virati dassitāti veditabbaṃ. Atha vā 『『uccāsayanamahāsayanā』』ti esa niddeso ekasesanayena yathā 『『nāmarūpapaccayā saḷāyatana』』nti (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1) etasmimpi vikappe āsanapubbakattā sayanakiriyāya sayanaggahaṇeneva āsanampi gahitanti veditabbaṃ. Kiriyāvācakaāsanasayanasaddalopato uttarapadalopaniddesotipi vinayaṭīkāyaṃ (vi. vi. ṭī.

我來為您直譯這段巴利文： 34.25)。 雖然鬘音於世間說系花,然于教法以通用於不繫花亦可,故任何花系或不繫,彼一切應見為"鬘"故說"任何花"。"任何香"此中除涂香外任何香生如香粉薰等。如說義無間說音說特殊義。作膚色為以涂香于膚染義研作任何香粉。裝飾為持。滿不足處為莊嚴。以香力,以膚色力受用為嚴飾。彼義以人立顯以"此中裝飾"等。如是于中部注亦(中部注3.147)說,然勝義光小誦注"于鬘等應如次第結合持等"(小誦注最後五學處釋)唯說此量。于彼亦結合者應如說法結合。然此何為因說"以何"等。以何惡戒思作,彼此中為因。因"從彼離"此兩處應結合,以此亦顯"鬘乃至嚴飾處,或鬘乃至嚴飾處"複合。因如彼相轉起思等法唯為持等作。此中因俱生等助及主故為思相應法因。因說"思已作業以身語意"(增支部6.63)。唯持等性思為處。處音應各別結合因聞從複合句。 高以高音阿音終與同義阿音終一異音說超高故說"過量"。臥於此為臥具,床等。因無沙門適宜性,及以居士認為最上故不凈敷具此中意為"大臥"顯故說"不凈敷具"。此中座應見唯以臥攝。因依處遮故依處作亦遮故唯說"高臥大臥"。然義應知顯離彼受用坐臥。或"高臥大臥"此說以一省法如"名色緣六處"(中部3.126;相應部2.1;自說1)此簡擇亦應知以座前故臥作以臥攝座。以作說座臥音省后句省說亦于律復注(律復注

2.106) vuttaṃ.

Jātameva rūpamassa na vippakāranti jātarūpaṃ, satthuvaṇṇaṃ. Rañjīyati setavaṇṇatāya, rañjanti vā ettha sattāti rajataṃ yathā 『『nesaṃ padakkanta』』nti. 『『Cattāro vīhayo guñjā, dve guñjā māsako bhave』』ti vuttalakkhaṇena vīsatimāsako nīlakahāpaṇo vā dudradāmakādiko vā taṃtaṃdesavohārānurūpaṃ kato kahāpaṇo. Lohādīhi kato lohamāsakādiko. Ye vohāraṃ gacchantīti pariyādānavacanaṃ. Vohāranti ca kayavikkayavasena sabbohāraṃ. Aññehi gāhāpane, upanikkhittasādiyane ca paṭiggahaṇattho labbhatīti āha 『『na uggaṇhāpeti na upanikkhittaṃ sādiyatī』』ti. Atha vā tividhaṃ paṭiggahaṇaṃ kāyena vācāya manasā. Tattha kāyena paṭiggahaṇaṃ uggahaṇaṃ. Vācāya paṭiggahaṇaṃ uggahāpanaṃ. Manasā paṭiggahaṇaṃ sādiyanaṃ. Tividhampetaṃ paṭiggahaṇaṃ sāmaññaniddesena, ekasesanayena vā gahetvā paṭiggahaṇāti vuttanti āha 『『neva naṃ uggaṇhātī』』tiādi. Esa nayo āmakadhaññapaṭiggahaṇātiādīsupi.

Nīvārādiupadhaññassa sāliyādimūladhaññantogadhattā 『『sattavidhassāpī』』ti vuttaṃ. Saṭṭhidinaparipāko sukadhaññaviseso sāli nāma salīyate sīlāghateti katvā. Dabbaguṇapakāse pana –

『『Atha dhaññaṃ tidhā sāli-saṭṭhikavīhibhedato;

Sālayo hemantā tatra, saṭṭhikā gimhajā api;

Vīhayo tvāsaḷhākhyātā, vassakālasamubbha vā』』ti. –

Vuttaṃ. Vahati, brūheti vā sattānaṃ jīvitanti vīhi, sassaṃ. Yuvitabbo missitabboti yavo. So hi atilūkhatāya aññena missetvā paribhuñjīyati. Gudhati parivedhati palibuddhatīti godhūmo, yaṃ 『『milakkhabhojana』』ntipi vadanti. Sobhanattā kamanīyabhāvaṃ gacchatīti kaṅgu, atisukhumadhaññaviseso. Varīyati atilūkhatāya nivārīyati, khuddāpaṭivinayanato vā bhajīyatīti varako. Koraṃ rudhiraṃ dūsatīti kudrūsako, vaṇṇasaṅkamanena yo 『『govaḍḍhano』』tipi vuccati. Tāni sattapi sappabhedā nidhāne posane sādhuttena 『『dhaññānī』』ti vuccanti. 『『Na kevalañcā』』tiādinā sampaṭicchanaṃ, parāmasanañca idha paṭiggahaṇasaddena vuttanti dasseti. Evamīdisesu. 『『Anujānāmi bhikkhave, vasāni bhesajjāni acchavasaṃ macchavasaṃ susukāvasaṃ sūkaravasaṃ gadrabhavasa』』nti (mahāva. 262) vuttattā idaṃ pañcavidhampi bhesajjaṃ odissa anuññātaṃ nāma. Tassa pana 『『kāle paṭiggahita』』nti vuttattā paṭiggahaṇaṃ vaṭṭatīti āha 『『aññatra odissa anuññātā』』ti. Maṃsa-saddena macchānampi maṃsaṃ gahitaṃ evāti dassetuṃ 『『āmakamaṃsamacchāna』』nti vuttaṃ, tikoṭiparisuddhaṃ macchamaṃsaṃ anuññātaṃ adiṭṭhaṃ, asutaṃ, aparisaṅkitanti vā payogassa dassanato virūpekasesanayo dassito anenāti veditabbaṃ.

Kāmaṃ lokiyā –

『『Aṭṭhavassā bhave gorī, dasavassā tu kaññakā;

Sampatte dvādasavasse, kumārītibhidhīyate』』ti. –

Vadanti . Idha pana purisantaragatāgatavasena itthikumārikābhedoti āha 『『itthīti purisantaragatā』』tiādi. Dāsidāsavasenevāti dāsidāsavohāravaseneva. Evaṃ vutteti tādisena kappiyavacanena vutte. Vinayaṭṭhakathāsu āgatavinicchayaṃ sandhāya 『『vinayavasenā』』ti vuttaṃ. So kuṭikārasikkhāpadavaṇṇanādīsu (pārā. aṭṭha. 364) gahetabbo.

我來為您直譯這段巴利文： 2.106)說。 唯生色彼無變異故生色,師色。以白色染,或眾生染於此故銀如"彼等足跡"。"四米為銖,二銖為摩沙"如是說相二十摩沙青迦利沙般或二德拉馬等隨彼彼地習用作迦利沙般。以銅等作銅摩沙等。凡入習用為遍說語。習用為以買賣力一切習用。于令他取,受寄受用得取義故說"不令取不受寄受用"。或三種取以身語意。此中以身取為取。以語取為令取。以意取為受用。三種取以共說,或以一省法取說取故說"不取彼"等。此方法于生谷取等亦。 因尼瓦羅等次谷攝入沙離等根谷故說"七種亦"。六十日熟好谷種名沙離以分別讚歎作。然于資具德顯 - "然谷三由沙離-六十稻異故; 沙離冬生彼中,六十夏生亦; 稻然名阿沙荼,或雨時生"。 載運,或長眾生命故稻,谷。應合混故麥。彼實因極薄與他混食用。障礙繫縛故瞿曇,說"邊地食"亦。因善性趣可愛故康谷,極細谷種。因極薄遮止,或因除小饑受用故瓦羅谷。污血故古如薩谷,因色移說"牛長"亦。彼七亦有種以儲養善性說"谷"。以"非唯"等顯此中以取音說許及觸。如是于如是等。"諸比丘我許脂藥牛脂魚脂蘇修迦脂豬脂驢脂"(大品262)故說此五種藥名指定許。然彼因說"時分受"故取可故說"除指定許"。以肉音取魚肉亦為顯說"生肉魚",或由見三凈魚肉許不見不聞不疑用故應知以此顯異形一省法。 雖然世間 - "八歲為童女,十歲為少女; 至十二歲時,說為姑娘"。 然此中以入男間力女童女別故說"女為入男間"等。唯以婢僕力為唯以婢僕習用。如是說為以如是凈語說。攝律注來抉擇故說"以律"。彼應取于作小屋學處釋等(波羅夷注364)。

Bījaṃ khipanti ettha, khittaṃ vā bījaṃ tāyatīti khettaṃ, kedāroti āha 『『yasmiṃ pubbaṇṇaṃ ruhatī』』ti. Aparaṇṇassa pubbe pavattamannaṃ pubbaṇṇaṃ na-kārassa ṇa-kāraṃ katvā, sāliādi . Vasanti patiṭṭhahanti aparaṇṇāni etthāti vatthūti atthaṃ dasseti 『『vatthu nāmā』』tiādinā. Pubbaṇṇassa aparaṃ pavattamannaṃ aparaṇṇaṃ vuttanayena. Evaṃ aṭṭhakathānayānurūpaṃ atthaṃ dassetvā idāni 『『khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyatī』』ti (pārā. 104) vuttavinayapāḷinayānurūpampi atthaṃ dassento 『『yattha vā』』tiādimāha. Tadatthāyāti khettatthāya. Akatabhūmibhāgoti aparisaṅkhato taduddesiko bhūmibhāgo. 『『Khettavatthu sīsenā』』tiādinā nidassanamattametanti dasseti. Ādi-saddena pokkharaṇīkūpādayo saṅgahitā.

Dūtassa idaṃ, dūtena vā kātumarahatīti dūteyyaṃ. Paṇṇanti lekhasāsanaṃ. Sāsananti mukhasāsanaṃ. Gharā gharanti aññasmā gharā aññaṃ gharaṃ. Khuddakagamananti dūteyyagamanato appataragamanaṃ, anaddhānagamanaṃ rassagamananti attho. Tadubhayesaṃ anuyuñjanaṃ anuyogoti āha 『『tadubhayakaraṇa』』nti. Tasmāti tadubhayakaraṇasseva anuyogabhāvato.

Kayanaṃ kayo, paramparā gahetvā attano dhanassa dānaṃ. Kī-saddañhi dabbavinimaye paṭhanti vikkayanaṃ vikkayo, paṭhamameva attano dhanassa paresaṃ dānanti vadanti. Sāratthadīpaniyādīsu pana 『『kaya』』nti parabhaṇḍassa gahaṇaṃ. Vikkayanti attano bhaṇḍassa dāna』』nti (sārattha. ṭī. 2.594) vuttaṃ. Tadeva 『『kayitañca hoti parabhaṇḍaṃ attano hatthagataṃ karontena, vikkītañca attano bhaṇḍaṃ parahatthagataṃ karontenā』』ti (pārā. aṭṭha. 515) vinayaṭṭhakathāvacanena sameti. Vañcanaṃ māyākaraṇaṃ, paṭibhānakaraṇavasena upāyakusalatāya parasantakaggahaṇanti vuttaṃ hoti. Tulā nāma yāya tulīyati pamīyati, tāya kūṭaṃ 『『tulākūṭa』』nti vuccati. Taṃ pana karonto tulāya rūpaaṅgagahaṇākārapaṭicchannasaṇṭhānavasena karotīti catubbidhatā vuttā. Attanā gahetabbaṃ bhaṇḍaṃ pacchābhāge, paresaṃ dātabbaṃ pubbabhāge katvā minentīti āha 『『gaṇhanto pacchābhāge』』tiādi. Akkamati nippīḷati, pubbabhāge akkamatīti sambandho. Mūle rajjunti tulāya mūle yojitaṃ rajjuṃ. Tathā agge. Tanti ayacuṇṇaṃ.

Kanati dibbatīti kaṃso, suvaṇṇarajatādimayā bhojanapānapattā. Idha pana sovaṇṇamaye pānapatteti āha 『『suvaṇṇapātī』』ti. Tāya vañcananti nikativasena vañcanaṃ. 『『Patirūpakaṃ dassetvā parasantakagahaṇañhi nikati, paṭibhānakaraṇavasena pana upāyakusalatāya vañcana』』nti nikativañcanaṃ bhedato kaṇhajātakaṭṭhakathādīsu (jā. aṭṭha. 4.10.19; dī. ni. aṭṭha. 1.10; ma. ni. aṭṭha. 2.149; saṃ. ni. aṭṭha. 3.5.1165; a. ni. aṭṭha. 2.

我來為您直譯這段巴利文： 投種於此,或護投種故為田,為水田故說"於此前谷生"。前谷為前轉食以那音作納音,如稻等。住立后谷於此故地顯義以"名地"等。前谷後轉食為后谷如說法。如是顯註釋法順義然今"田名於此生前谷或后谷"(波羅夷104)顯說律經法順義亦說"於此或"等。為彼為田。未作地分為未計量為彼所指地分。以"以田地首"等顯唯示例。以等音攝蓮池井等。 使者此,或以使者應作故使者事。書為書教。教為口教。從家至家為從他家至他家。小行為較使者行小行,非遠行短行義。彼二從事為從事故說"作彼二"。故因唯作彼二為從事性。 買為買,次第取給自財。因讀買音於物交換賣為賣,說先給自財與他。然功德光等"買為取他物。賣為給自物"(功德光復注2.594)說。彼唯"買他物以手取,賣自物令入他手"(波羅夷注515)以律注語合。欺為作幻,以機智力取他物說。秤名以彼秤量,以彼偽說"秤偽"。然作彼以秤色支取相隱形力說四種。自應取物於後分,應與他物於前份量故說"取於後分"等。壓榨,於前分壓連。根繩為系秤根繩。如是頂。彼為鐵粉。 出生遊戲故缽,金銀等作食飲缽。然此中於金作飲缽故說"金缽"。以彼欺為以欺力欺。"以示相似取他物為欺,然以機智力欺"故欺欺差別于黑生本生注等(本生注4.10.19;長部注1.10;中部注2.149;相應部注3.5.1165;增支部注2.)。

4.198 atthato samānaṃ) vuttaṃ , idha pana tadubhayampi 『『vañcana』』micceva. 『『Katha』』ntiādinā hi patirūpakaṃ dassetvā parasantakagahaṇameva vibhāveti. Samagghataranti tāsaṃ pātīnaṃ aññamaññaṃ samakaṃ agghavisesaṃ. Pāsāṇeti bhūtābhūtabhāvasañjānanake pāsāṇe. Ghaṃsaneneva suvaṇṇabhāvasaññāpanaṃ siddhanti 『『ghaṃsitvā』』tveva vuttaṃ.

Hadayanti nāḷiādiminanabhājanānaṃ abbhantaraṃ, tasmiṃ bhedo chiddakaraṇaṃ hadayabhedo. Tilādīnaṃ nāḷiādīhi minanakāle ussāpitā sikhāyeva sikhā, tassā bhedo hāpanaṃ sikhābhedo.

Rajjuyā bhedo visamakaraṇaṃ rajjubhedo. Tānīti sappitelādīni. Antobhājaneti paṭhamaṃ nikkhittabhājane. Ussāpetvāti uggamāpetvā, uddhaṃ rāsiṃ katvāti vuttaṃ hoti. Chindantoti apanento.

Kattabbakammato uddhaṃ koṭanaṃ paṭihananaṃ ukkoṭanaṃ. Abhūtakārīnaṃ lañjaggahaṇaṃ, na pana puna kammāya ukkoṭanamattanti āha 『『assāmike…pe… ggahaṇa』』nti. Upāyehīti kāraṇapatirūpakehi. Tatrāti tasmiṃ vañcane. 『『Vatthu』』nti avatvā 『『ekaṃ vatthu』』nti vadanto aññānipi atthi bahūnīti dasseti. Aññānipi hi sasavatthuādīni tattha tattha vuttāni. Miganti mahantaṃ migaṃ. Tena hīti migaggahaṇe uyyojanaṃ, yena vā kāraṇena 『『migaṃ me dehī』』ti āha, tena kāraṇenāti attho. Hi-saddo nipātamattaṃ. Yogavasenāti vijjājappanādipayogavasena. Māyāvasenāti mantajappanaṃ vinā abhūtassāpi bhūtākārasaññāpanāya cakkhumohanamāyāya vasena. Yāya hi amaṇiādayopi maṇiādiākārena dissanti. Pāmaṅgo nāma kulācārayutto ābharaṇaviseso, yaṃ loke 『『yaññopavitta』』nti vadanti. Vakkalittherāpadānepi vuttaṃ –

『『Passathetaṃ māṇavakaṃ, pītamaṭṭhanivāsanaṃ;

Hemayaññopavittaṅgaṃ, jananettamanohara』』nti. (apa. 2.54.40);

Tadaṭṭhakathāyampi 『『pītamaṭṭhanivāsananti siliṭṭhasuvaṇṇavaṇṇavatthe nivatthanti attho. Hemayaññopavittaṅganti suvaṇṇapāmaṅgalaggitagattanti attho』』ti (apa. aṭṭha. 2.

我來為您直譯這段巴利文： 4.198.義同)說,然此中彼二亦唯"欺"。以"如何"等唯顯示相似取他物。同價為彼等缽互同價差別。于石于識真假性石。以磨唯成示金性故唯說"磨"。 心為斗等量器內部,于彼破為作孔心破。芝麻等以斗等量時豎起頂唯頂,彼破減為頂破。 繩破為作不等繩破。彼等為酥油等。內器為先置器。豎起為令上升,說為作上堆。切為除。 應作業上擊打反擊上擊。非真作者取賂,然非為再業唯上擊故說"無主...等...取"。方便為以似因。彼中為于彼欺。不說"事"說"一事"顯有其他多亦。因彼處彼處說其他兔事等亦。獸為大獸。因彼為取獸勸,或以彼因說"給我獸",以彼因義。因音唯虛詞。以瑜伽力為以明咒等行力。以幻力為不誦咒唯以眼惑幻力示非真亦真相。因彼非寶等亦以寶等相現。波曼果名具族行飾特,世間說"祭線"。伐迦利長老譬喻亦說 - "見此學童,著凈黃衣; 金祭線身,悅眾生眼"。(譬喻2.54.40) 彼注亦"著凈黃衣爲著滑金色衣義。金祭線身為系金波曼果身義"。(譬喻注2.)

54.40) savanaṃ saṭhanaṃ sāvi, anujukatā, tenāha 『『kuṭilayogo』』ti, jimhatāyogoti attho. 『『Etesaṃyevā』』tiādinā tulyādhikaraṇataṃ dasseti. 『『Tasmā』』tiādi laddhaguṇadassanaṃ. Ye pana catunnampi padānaṃ bhinnādhikaraṇataṃ vadanti, tesaṃ vādamāha 『『kecī』』tiādinā. Tattha 『『kecī』』ti sārasamāsakārakā ācariyā, uttaravihāravāsino ca, tesaṃ taṃ na yuttaṃ vañcanena saṅgahitasseva puna gahitattāti dasseti 『『taṃ panā』』tiādinā.

Māraṇanti muṭṭhipahārakasātāḷanādīhi hiṃsanaṃ viheṭhanaṃ sandhāya vuttaṃ, na tu pāṇātipātaṃ. Viheṭhanatthepi hi vadha-saddo dissati 『『attānaṃ vadhitvā vadhitvā rodeyyā』』tiādīsu (pāci. 880) māraṇa-saddopi idha viheṭhaneyeva vattatīti daṭṭhabbo. Keci pana 『『pubbe pāṇātipātaṃ pahāyā』tiādīsu sayaṃkāro, idha paraṃkāro』』ti vadanti, taṃ na sakkā tathā vattuṃ 『『kāyavacīpayogasamuṭṭhāpikā cetanā, cha payogā』』ti ca vuttattā. Yathā hi appaṭiggāhabhāvasāmaññepi sati pabbajitehi appaṭiggahitabbavatthuvisesabhāvasandassanatthaṃ itthikumāridāsidāsādayo vibhāgena vuttā. Yathā ca parasantakassa haraṇabhāvato adinnādānabhāvasāmaññepi sati tulākūṭādayo adinnādānavisesabhāvasandassanatthaṃ vibhāgena vuttā, na evaṃ pāṇātipātapariyāyassa vadhassa puna gahaṇe payojanaṃ atthi tathāvibhajitabbassābhāvato, tasmā yathāvuttoyevattho sundarataroti.

Viparāmosoti visesena samantato bhusaṃ mosāpanaṃ muyhanakaraṇaṃ, thenanaṃ vā. Theyyaṃ corikā mosoti hi pariyāyo. So kāraṇavasena duvidhoti āha 『『himaviparāmoso』』tiādi. Musantīti corenti, mosenti vā muyhanaṃ karonti, mosetvā tesaṃ santakaṃ gaṇhantīti vuttaṃ hoti. Yanti ca tassā kiriyāya parāmasanaṃ. Maggappaṭipannaṃ jananti parapakkhepi adhikāro. Ālopanaṃ vilumpanaṃ ālopo. Sahasā karaṇaṃ sahasākāro. Sahasā pavattitā sāhasikā, sāva kiriyā tathā.

Ettāvatāti 『『pāṇātipātaṃ pahāyā』』tiādinā 『『sahasākārā paṭivirato』』ti pariyosānena etapparimāṇena pāṭhena. Antarabhedaṃ aggahetvā pāḷiyaṃ yathārutamāgatavaseneva chabbīsatisikkhāpadasaṅgahametaṃ sīlaṃ yebhuyyena sikkhāpadānamavibhattattā cūḷasīlaṃ nāmāti attho. Desanāvasena hi idha cūḷamajjhimādibhāvo veditabbo, na dhammavasena. Tathā hi idhasaṅkhittena uddiṭṭhānaṃ sikkhāpadānaṃ avibhattānaṃ vibhajanavasena majjhimasīladesanā pavattā, tenevāha 『『majjhimasīlaṃ vitthārento』』ti.Cūḷasīlavaṇṇanā niṭṭhitā.

Majjhimasīlavaṇṇanā

我來為您直譯這段巴利文： 54.40)聞詐弓,不直性,故說"曲瑜伽",為邪性瑜伽義。以"唯彼等"等顯同依。以"故"等顯得德。然說某些四句異依語以"某"等。此中"某"為要義複合作者阿阇黎及住上寺者,顯彼不適因已攝欺又取故以"然彼"等。 殺為以拳打抽打等害擾說,然非殺生。因害擾義亦見殺音如"傷己傷己應哭"等(波逸提880)殺音亦此中應見唯行害。然某說"前'離殺生'等為自作,此為令他作",彼不能如是說因說"生身語行思,六行"。如雖有不受性共亦為顯出家不受物特別性差別說女童女婢僕等。如雖有取他物性故有不與取性共亦為顯秤偽等不與取特別性差別說,非如是殺生同義殺再取有用因無如是應分別,故如說義更善。 脅取為特別周遍盛迷令,或偷。因偷盜欺為同義。彼以因二種故說"雪脅取"等。偷為盜,或令迷作迷,說為迷取彼物。彼為于彼作觸及。行道人為於他分亦權。奪為搶奪掠。突作為突力作。突力轉為突,彼唯作如是。 以此量為以"離殺生"等以"離突力作"終此量文。不取中破依經如聲來力攝二十六學處此戒因多學處未分名小戒義。因此中以說力知小中等,非以法。如是此中略說未分學處以分別力轉中戒說,故說"顯中戒"。小戒釋終。 中戒釋

1. 『『Yathā vā paneke bhonto』』tiādidesanāya sambandhamāha 『『idānī』』tiādinā. Tatthāyamaṭṭhakathāmuttako nayo – yathāti opammatthe nipāto. Vāti vikappanatthe, tena imamatthaṃ vikappeti 『『ussāhaṃ katvā mama vaṇṇaṃ vadamānopi puthujjano pāṇātipātaṃ pahāya pāṇātipātā paṭivirato』』tiādinā parānuddesikanayena vā sabbathāpi ācārasīlamattameva vadeyya, na taduttariṃ. 『『Yathāpaneke bhonto samaṇabrāhmaṇabhāvaṃ paṭijānamānā, parehi ca tathā sambhāviyamānā tadanurūpapaṭipattiṃ ajānanato, asamatthanato ca na abhisambhuṇanti, na evamayaṃ. Ayaṃ pana samaṇo gotamo sabbathāpi samaṇasāruppapaṭipattiṃ pūresiyevā』』ti evaṃ aññuddesikanayena vā sabbathāpi ācārasīlamattameva vadeyya, na taduttarinti. Panāti vacanālaṅkāre vikappanattheneva upanyāsādiatthassa sijjhanato. Eketi aññe. 『『Ekacce』』tipi vadanti. Bhontoti sādhūnaṃ piyasamudāhāro. Sādhavo hi pare 『『bhonto』』ti vā 『『devānaṃ piyā』』ti vā 『『āyasmanto』』ti vā samālapanti. Samaṇabrāhmaṇāti yaṃ kiñci pabbajjaṃ upagatatāya samaṇā. Jātimattena ca brāhmaṇāti.

Saddhā nāma idha catubbidhesu ṭhānesūti āha 『『kammañcā』』tiādi. Kammakammaphalasambandheneva idhalokaparalokasaddahanaṃ daṭṭhabbaṃ 『『ettha kammaṃ vipaccati, kammaphalañca anubhavitabba』』nti. Tadatthaṃ byatirekato ñāpeti 『『ayaṃ me』』tiādinā. Paṭikarissatīti paccupakāraṃ karissati. Tadeva samatthetuṃ 『『evaṃdinnāni hī』』tiādimāha. Desanāsīsamattaṃ padhānaṃ katvā nidassanato. Tena catubbidhampi paccayaṃ nidassetīti vuttaṃ 『『atthato panā』』tiādi.

『『Seyyathida』』nti ayaṃ saddo 『『so katamo』』ti atthe eko nipāto, nipātasamudāyo vā, tena ca bījagāmabhūtagāmasamārambhapade saddakkamena appadhānabhūtopi bījagāmabhūtagāmo vibhajjitabbaṭṭhāne padhānabhūto viya paṭiniddisīyati. Añño hi saddakkamo añño atthakkamoti āha 『『katamo so bījagāmabhūtagāmo』』ti. Tasmiñhi vibhatte tabbisayasamārambhopi vibhattova hoti. Imamatthañhi dassetuṃ 『『yassa samārambhaṃ anuyuttā viharantī』』ti vuttaṃ. Teneva ca pāḷiyaṃ 『『mūlabīja』』ntiādinā so niddiṭṭhoti. Mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabījanti idha dvidhā attho. Sesapadesupi eseva nayo. Ato na codetabbametaṃ 『『kasmā panettha bījagāmabhūtagāmaṃ pucchitvā bījagāmo eva vibhatto』』ti. Tattha hi paṭhamena atthena bījagāmo niddiṭṭho, dutiyena bhūtagāmo, duvidhopesa sāmaññaniddesena vā mūlabījañca mūlabījañca mūlabījanti ekasesanayena vā niddiṭṭhoti veditabbo, teneva vakkhati 『『sabbañheta』』ntiādiṃ. Atīva visati bhesajjapayogesūti ativisaṃ, ativisā vā, yā 『『mahosadha』』ntipi vuccati kacchakoti kāḷakacchako, yaṃ 『『pilakkho』』tipi vadanti. Kapitthanoti ambilaṅkuraphalo setarukkho. So hi kampati calatīti kapithano thanapaccayena, kapīti vā makkaṭo, tassa thanasadisaṃ phalaṃ yassāti kapitthano. 『『Kapitthanoti pippalirukkho』』ti (visuddhi. ṭī.

我來為您直譯這段巴利文： 11."如某尊者"等說與合說"今"等。此中此注未釋法 - 如為譬喻虛詞。或為選擇義,以彼選擇此義"作精進說我德凡夫亦離殺生離於殺生"等以指他法或一切亦唯說行戒,非彼上。"如某尊者承認沙門婆羅門性,亦為他如是尊重因不知順行故,不能故不成就,此非如是。然此沙門瞿曇一切亦圓滿沙門相應行"如是以指他法或一切亦唯說行戒,非彼上。然為語莊嚴以選擇義成引等義故。某為他。說"某些"亦。尊者為善人親呼。因善人呼他"尊者"或"天愛"或"具壽"。沙門婆羅門為隨何出家故沙門。以生性婆羅門。 信名此中四處故說"業及"等。應見以業業果相屬信此世他世"此中業熟,應受業果"。顯彼義由相反以"此我"等。報為作報恩。證彼唯說"如是施"等。以說首量主為示故。以彼示四種緣故說"然義"等。 "如何"此音一虛詞于"彼何"義,或虛詞集,以彼于種羣生群起句以音次第雖非主種羣生群于應分別處如主反說。因一音次第一義次第故說"何彼種羣生群"。因彼分別彼境起亦已分別。因顯此義說"從事彼住"。故唯經以"根種"等彼說。唯根為種根種,根為此種亦根種此中二義。余句亦此法。故此不應詰"然此何問種羣生群唯分別種羣"。此中以初義說種羣,以第二生群,二種此應知以共說或根種及根種根種以一省法說,故將說"因一切此"等。極入藥用故極毒,或極毒,說"大藥"亦。羯霍為黑羯霍,說"波羅叉"亦。羯毗他為酸果葉白樹。因彼動搖故羯毗他以他詞尾,或羯毗為猴,如乳果彼故羯毗他。"羯毗他為筆麗樹"(清凈道論復注

1.108) hi visuddhimaggaṭīkāyaṃ vuttaṃ. Phaḷubījaṃ nāma pabbabījaṃ. Ajjakanti setapaṇṇāsaṃ. Phaṇijjakanti samīraṇaṃ. Hiriveranti vāraṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bījasaddoti dasseti 『『viruhanasamatthamevā』』ti iminā. Itarañhi abījasaṅkhyaṃ gataṃ, tañca kho rukkhato viyojitameva. Aviyojitaṃ pana tathā vā hotu, aññathā vā 『『bhūtagāmo』』tveva vuccati yathāvuttena dutiyaṭṭhena. Vinayā (pāci. 91) nurūpato tesaṃ visesaṃ dasseti 『『tatthā』』tiādinā. Yamettha vattabbaṃ, taṃ heṭṭhā vuttameva.

我來為您直譯這段巴利文： 1.108.因清凈道論復注說。節種名莖種。阿遮迦為白葉草。帕尼遮迦為薄荷。希里韋拉為韋拉。以"唯能發芽"此顯于其他緣和合生同果因作特別因故生能于有髓果成就種音。因其他入非種數,彼唯從樹分離。然不分離如是或異"生群"唯說如說以第二義。依律顯彼等差別以"此中"等。此中應說彼前已說。

1. Sannidhānaṃ sannidhi, tāya karīyateti sannidhikāro, annapānādi. Evaṃ kāra-saddassa kammatthataṃ sandhāya 『『sannidhikāraparibhoga』』nti vuttaṃ. Ayamaparo nayo – yathā 『『ācayaṃ gāmino』』ti vattabbe anunāsikalopena 『『ācayagāmino』』ti (dha. sa. 10) niddeso kato, evamidhāpi 『『sannidhikāraṃ paribhoga』』nti vattabbe anunāsikalopena 『『sannidhikāraparibhoga』』nti vuttaṃ, sannidhiṃ katvā paribhoganti attho. Vinayavasenāti vinayāgatācāravasena. Vinayāgatācāro hi uttaralopena 『『vinayo』』ti vutto, kāyavācānaṃ vā vinayanaṃ vinayo. Suttantanayapaṭipattiyā visuṃ gahitattā vinayācāroyeva idha labbhati. Sammā kilese likhatīti sallekhoti ca vinayācārassa visuṃ gahitattā suttantanayapaṭipatti eva. Paṭiggahitanti kāyena vā kāyapaṭibaddhena vā paṭiggahitaṃ. Aparajjūti aparasmiṃ divase. Datvāti parivattanavasena datvā. Ṭhapāpetvāti ca attano santakakaraṇena ṭhapāpetvā. Tesampi santakaṃ vissāsaggāhādivasena paribhuñjituṃ vaṭṭati. Suttantanayavasena sallekho eva na hoti.

Yāni ca tesaṃ anulomānīti ettha sānulomadhaññarasaṃ, madhukapuppharasaṃ, pakkaḍākarasañca ṭhapetvā avasesā sabbepi phalapupphapattarasā anulomapānānīti daṭṭhabbaṃ, yathāparicchedakālaṃ anadhiṭṭhitaṃ avikappitanti attho.

Sannidhīyateti sannidhi, vatthameva. Pariyāyati kappīyatīti pariyāyo, kappiyavācānusārena paṭipatti, tassa kathāti pariyāyakathā. Tabbiparīto nippariyāyo, kappiyampi anupaggamma santuṭṭhivasena paṭipatti, pariyāya-saddo vā kāraṇe, tasmā kappiyakāraṇavasena vuttā kathā pariyāyakathā. Tadapi avatvā santuṭṭhivasena vuttā nippariyāyo.『『Sace』』tiādi aññassa dānākāradassanaṃ. Pāḷiyā uddisanaṃ uddeso. Atthassa pucchā paripucchanaṃ. 『『Adātuṃ na vaṭṭatī』』ti iminā adāne sallekhakopanaṃ dasseti. Appahonteti kātuṃ appahonake sati. Paccāsāyāti cīvarapaṭilābhāsāya. Anuññātakāleti anatthate kathine eko pacchimakattikamāso, atthate kathine pacchimakattikamāsena saha hemantikā cattāro māsā, piṭṭhisamaye yo koci eko māsoti evaṃ tatiyakathinasikkhāpadādīsu anuññātasamaye. Suttanti cīvarasibbanasuttaṃ. Vinayakammaṃ katvāti mūlacīvaraṃ parikkhāracoḷaṃ adhiṭṭhahitvā paccāsācīvarameva mūlacīvaraṃ katvā ṭhapetabbaṃ, taṃ puna māsaparihāraṃ labhati, etena upāyena yāva icchati, tāva aññamaññaṃ mūlacīvaraṃ katvā ṭhapetuṃ labbhatīti vuttanayena, vikappanāvasena vā vinayakammaṃ katvā. Kasmā na vaṭṭatīti āha 『『sannidhi ca hoti sallekhañca kopetī』』ti.

Upari maṇḍapasadisaṃ padaracchannaṃ, sabbapaliguṇṭhimaṃ vā chādetvā kataṃ vayhaṃ. Ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānitā. Phalakādinā kataṃ pīṭhakayānaṃ sivikā. Antolikāsaṅkhātā paṭapoṭalikā pāṭaṅkī. 『『Ekabhikkhussa hī』』tiādi tadatthassa samatthanaṃ. Araññatthāyāti araññagamanatthāya. Dhotapādakatthāyāti dhovitapādānamanurakkhaṇatthāya. Saṃhanitabbā bandhitabbāti saṅghāṭā, upāhanāyeva saṅghāṭā tathā, yugaḷabhūtā upāhanāti attho. Aññassa dātabbāti ettha vuttanayena dānaṃ veditabbaṃ.

Mañcoti nidassanamattaṃ. Sabbepi hi pīṭhabhisādayo nisīdanasayanayoggā gahetabbā tesupi tathāpaṭipajjitabbato.

我來為您直譯這段巴利文： 12.儲存為儲,以彼作故儲作,飲食等。如是就作音作業義說"儲作受用"。此另法 - 如應說"積集者"以去鼻音說"積集者"(法集10),如是此亦應說"儲作受用"以去鼻音說"儲作受用",為作儲受用義。以律力為以律來行力。因律來行以去上音說"律",或調伏身語為律。因別取經法行故此中唯得律行。正除煩惱故細行及因別取律行故唯經法行。受為以身或以身相續受。後日為於後日。給為以轉給。令置為以作自物令置。彼等物亦以親厚取等力受用可。以經法力唯細行不有。 及彼等隨順於此中應見除順谷汁、蜜花汁、熟菜汁餘一切果花葉汁為隨順飲,義為如限時未決定未分別。 存為儲,唯物。行許故行,以凈語隨行,彼說為行說。彼相反無行,不近凈亦以知足力行,或行音于因,故以凈因力說說為行說。不說彼亦以知足力說無行。"若"等顯他施相。引經為舉。問義為遍問。以"不可不給"此顯不給壞細行。不能時為作不能時。期待為衣得期待。許時為未展伸迦絺那一后迦絺迦月,展伸迦絺那與后迦絺迦月同冬四月,后時任一月如是于第三迦絺那學處等許時。線為縫衣線。作律業為以原衣資具衣決定唯期待衣作原衣置,彼再得月受用,以此方便隨欲如是互作原衣置得如說法,或以分別力作律業。何不可說"儲亦有壞細行"。 上如亭蓋木板覆,或覆一切邊緣作轎。兩邊以金銀等作椽以金翅鳥翼法作動乘。以板等作座乘轎。名內套布袋轎。"因一比丘"等證彼義。為林為為往林。為洗足為為護洗足。應和合系故和合,唯鞋和合如是,為一對鞋義。應與他於此中應知如說法施。 床為唯示例。因一切座褥等適坐臥亦應取于彼等亦如是應行故。

Ābādhapaccayā eva attanā paribhuñjitabbā gandhā vaṭṭantīti dasseti 『『kaṇḍukacchuchavidosādiābādhe satī』』ti iminā. 『『Lakkhaṇe hi sati hetutthopi katthaci sambhavatī』』ti heṭṭhā vuttoyeva. Tattha kaṇḍūti khajju. Kacchūti vitacchikā. Chavidosoti kilāsādi. Āharāpetvāti ñātipavāritato bhikkhācāravattena vā na yena kenaci vā ākārena harāpetvā. Bhesajjapaccayehi gilānassa viññattipi vaṭṭati. 『『Anujānāmi bhikkhave , gandhaṃ gahetvā kavāṭe pañcaṅgulikaṃ dātuṃ, pupphaṃ gahetvā vihāre ekamantaṃ nikkhipitu』』nti (cūḷava. 264) vacanato 『『dvāre』』tiādi vuttaṃ. Gharadhūpanaṃ vihāravāsanā, cetiyagharavāsanā vā. Ādi-saddena cetiyapaṭimāpūjādīni saṅgaṇhāti.

Kilesehi āmasitabbato āmisaṃ, yaṃ kiñci upabhogārahaṃ vatthu, tasmā yathāvuttānampi pasaṅgaṃ nivāretuṃ 『『vuttāvasesaṃ daṭṭhabba』』nti āha, pārisesanayato gahitattā vuttāvasesaṃ daṭṭhabbanti adhippāyo. Kiṃ panetanti vuttaṃ 『『seyyathida』』ntiādi. Tathārūpe kāleti gāmaṃ pavisituṃ dukkarādikāle. Vallūroti sukkhamaṃsaṃ. Bhājana-saddo sappitelaguḷasaddehi yojetabbo tadavinābhāvittā. Kālassevāti pageva. Udakakaddameti udake ca kaddame ca. Nimitte cetaṃ bhummaṃ, bhāvalakkhaṇe vā. Acchathāti nisīdatha. Bhuñjantassevāti bhuñjato eva bhikkhuno, sampadānavacanaṃ, anādaratthe vā sāmivacanaṃ. Kiriyantarāvacchedanayogena hettha anādaratā. Gīvāyāmakanti bhāvanapuṃsakavacanaṃ, gīvaṃ āyametvā āyataṃ katvāti attho, yathā vā bhutte atibhuttatāya gīvā āyamitabbā hoti, tathātipi vaṭṭati. Catumāsampīti vassānassa cattāro māsepi. Kuṭumbaṃ vuccati dhanaṃ, tadassatthīti kuṭumbiko, muṇḍo ca so kuṭumbiko cāti muṇḍakuṭumbiko, tassa jīvikaṃ tathā, taṃ katvā jīvatīti attho. Nayadassanamattañcetaṃ āmisapadena dassitānaṃ sannidhivatthūnanti daṭṭhabbaṃ.

Tabbirahitaṃ samaṇapaṭipattiṃ dassento 『『bhikkhuno panā』』tiādimāha. Tattha 『『guḷapiṇḍo tālapakkappamāṇa』』nti sāratthadīpaniyaṃ vuttaṃ. Catubhāgamattanti kuṭumbamattanti vuttaṃ. 『『Ekā taṇḍulanāḷī』』ti vuttattā pana tassā catubhāgo ekapatthoti vadanti. Vuttañca –

『『Kuḍuvo pasato eko, pattho te caturo siyuṃ;

Āḷhako caturo patthā, doṇaṃ vā caturāḷhaka』』nti.

Kasmāti vuttaṃ 『『te hī』』tiādi. Āharāpetvāpi ṭhapetuṃ vaṭṭati, pageva yathāladdhaṃ. 『『Aphāsukakāle』』tiādinā suddhacittena ṭhapitassa paribhogo sallekhaṃ na kopetīti dasseti. Sammutikuṭikādayo catasso, avāsāgārabhūtena vā uposathāgārādinā saha pañcakuṭiyo sandhāya 『『kappiyakuṭiya』』ntiādi vuttaṃ. Sannidhi nāma natthi tattha antovutthaantopakkassa anuññātattā. 『『Tathāgatassā』』tiādinā adhikārānurūpaṃ atthaṃ payojeti. Pilotikakhaṇḍanti jiṇṇacoḷakhaṇḍaṃ.

我來為您直譯這段巴利文： 唯因病緣自受用香可以此"有疥癬皮病等病時"顯示。"因相有故因義亦處處生"前已說。此中疥為癢。癬為皮癬。皮病為白癩等。令取為從親施者或以乞食行或不以任何相令取。病者以藥緣乞亦可。因"諸比丘,我允許取香于門給五指印,取花于寺一邊置"故說"門"等。熏房為寺熏,或支提屋熏。以等音攝支提像供等。 因煩惱所觸故物,任何可受用物,故為遮如說等流說"應見說余",因以余法取故應見說余為意。然此何說"如何"等。如是時為難入村等時。乾肉為乾肉。器音應合酥油糖音因不離彼故。唯早為早。水泥為於水及泥。此于緣為處格,或於相性。坐為坐。唯食為于唯食比丘,與格,或於不敬義屬格。以別餘業結合此中不敬性。伸項為性中性詞,伸項展長義,或如食已因食過應伸項亦可。及四月為雨安居四月。稱家為財,彼有故家主,禿及彼家主故禿家主,彼活命如是,義為作彼活命。此唯顯法應見以物詞所顯儲物。 顯離彼沙門行說"然比丘"等。此中"糖丸如椰子葉大"于顯義燈說。如四分為如家分說。然因說"一米納利"故說彼四分一八升。說： "一古盧婆一八升,八升彼等四應; 阿羅迦四八升,斗或四阿羅迦" 何說"因彼等"等。令取亦可置,先如得。以"不安時"等顯凈心所置受用不壞細行。關於許可屋等四,或與住所屋布薩堂等為五屋說"凈屋"等。名儲不有因許內住內煮故。以"如來"等隨章用義。布片為舊布片。

13.『『Gīvaṃpasāretvā』』ti etena sayameva āpāthagamane doso natthīti dasseti. Ettakampīti vinicchayavicāraṇā vatthukittanampi. Payojanamattamevāti padatthayojanamattameva. Yassa pana padassa vitthārakathaṃ vinā na sakkā attho viññātuṃ, tattha vitthārakathāpi padatthasaṅgahameva gacchati.

Kutūhalavasena pekkhitabbato pekkhaṃ, naṭasatthavidhinā payogo. Naṭasamūhena pana janasamūhe kattabbavasena 『『naṭasammajja』』nti vuttaṃ. Janānaṃ sammadde samūhe katanti hi sammajjaṃ. Sārasamāse pana 『『pekkhāmaha』』ntipi vadanti, 『『sammajjadassanussava』』nti tesaṃ mate attho. Bhāratanāmakānaṃ dvebhātukarājūnaṃ, rāmarañño ca yujjhanādikaṃ tappasutehi ācikkhitabbato akkhānaṃ. Gantumpi na vaṭṭati, pageva taṃ sotuṃ. Pāṇinā tāḷitabbaṃ saraṃ pāṇissaranti āha 『『kaṃsatāḷa』』nti, lohamayo tūriyajātiviseso kaṃso, lohamayapatto vā, tassa tāḷanasaddanti attho. Pāṇīnaṃ tāḷanasaranti atthaṃ sandhāya pāṇitāḷantipi vadanti. Ghanasaṅkhātānaṃ tūriyavisesānaṃ tāḷanaṃ ghanatāḷaṃ nāma, daṇḍamayasammatāḷaṃ silātalākatāḷaṃ vā. Mantenāti bhūtāvisanamantena. Eketi sārasamāsācariyā, uttaravihāravāsino ca, yathā cettha, evamito paresupi 『『eke』』ti āgataṭṭhānesu. Te kira dīghanikāyassatthavisesavādino. Caturassaambaṇakatāḷaṃ nāma rukkhasāradaṇḍādīsu yena kenaci caturassaambaṇaṃ katvā catūsu passesu dhammena onaddhitvā vāditabhaṇḍassa tāḷanaṃ. Tañhi ekādasadoṇappamāṇamānavisesasaṇṭhānattā 『『ambaṇaka』』nti vuccati, bimbisakantipi tasseva nāmaṃ. Tathā kumbhasaṇṭhānatāya kumbho, ghaṭoyeva vā, tassa dhunananti khuddakabhāṇakā. Abbhokkiraṇaṃ raṅgabalikaraṇaṃ. Te hi naccaṭṭhāne devatānaṃ balikaraṇaṃ nāma katvā kīḷanti, yaṃ 『『nandī』』tipi vuccati . Itthipurisasaṃyogādikilesajanakaṃ paṭibhānacittaṃ sobhanakaraṇato sobhanakaraṃ nāma. 『『Sobhanagharaka』』nti sārasamāse vuttaṃ. Caṇḍāya alanti caṇḍālaṃ, ayoguḷakīḷā. Caṇḍālā nāma hīnajātikā sunakhamaṃsabhojino, tesaṃ idanti caṇḍālaṃ. Sāṇe udakena temetvā aññamaññaṃ ākoṭanakīḷā sāṇadhovanakīḷā. Vaṃsena kataṃ kīḷanaṃ vaṃsanti āha 『『veḷuṃ ussāpetvā kīḷana』』nti.

Nikhaṇitvāti bhūmiyaṃ nikhātaṃ katvā. Nakkhattakāleti nakkhattayogachaṇakāle. Tamatthaṃ aṅguttarāgame dasakanipātapāḷiyā (a. ni.

我來為您直譯這段巴利文： 13"伸項"以此顯自行入境界無過。及此量為決定思察說事亦。唯用義為唯字義用。然何字無廣說不能知義,彼處廣說亦入字義攝。 因觀樂力應見故觀,以舞者法作業。然以舞者眾於人眾應作力說"舞者會"。因作於人擠眾故會。然要義複合說"觀節"亦,彼等意義為"見會聞"。婆羅多名二兄弟王及羅摩王斗等因彼傳應說故說。去亦不可,先聞彼。以手應打音手音故說"銅鈸",銅為金屬樂器種銅,或金屬缽,義為彼打聲。關於手等打音義故說手打亦。名實稱樂器種打為實打,杖作合打或石地打。咒為鬼迷咒。某為要義複合阿阇黎及住上寺者,如此中如是此後處處來"某"。彼等傳長部義差別論者。名四邊鬥打為于木心杖等任何作四邊斗於四邊以法系應打樂器打。因彼形如十一斗量差別故說"斗",賓比薩迦亦彼名。如是因甕形故甕,或唯甕,彼搖為小誦者。灑為場供。因彼等作稱舞處天供名玩,說"歡喜"亦。生女男結合等煩惱想美作故名美作。要義複合說"美屋"。適不凈故不凈,鐵球戲。不凈名低生食狗肉者,彼此故不凈。濕麻以水互打戲為洗麻戲。以竹作戲竹故說"立竹戲"。 埋為作于地埋。星時為星合節時。彼義于增支經十集

10.106) sādhento 『『vuttampiceta』』ntiādimāha. Tatthāti tasmiṃ aṭṭhidhovane. Indajālenāti aṭṭhidhovanamantaṃ parijappetvā yathā pare aṭṭhīniyeva passanti, na maṃsādīni, evaṃ maṃsādīnamantaradhāpanamāyāya. Indassa jālamiva hi paṭicchādituṃ samatthanato 『『indajāla』』nti māyā vuccati indacāpādayo viya. Aṭṭhidhovananti aṭṭhidhovanakīḷā.

Hatthiādīhi saddhiṃ yujjhitunti hatthiādīsu abhiruhitvā aññehi saddhiṃ yujjhanaṃ, hatthiādīhi ca saddhiṃ sayameva yujjhanaṃ sandhāya vuttaṃ, hatthiādīhi saddhiṃ aññehi yujjhituṃ, sayaṃ vā yujjhitunti hi attho. Teti hatthiādayo. Aññamaññaṃ mathenti vilothentīti mallā, bāhuyuddhakārakā, tesaṃ yuddhaṃ. Sampahāroti saṅgāmo. Balassa senāya aggaṃ gaṇanakoṭṭhāsaṃ karonti etthāti balaggaṃ, 『『ettakā hatthī, ettakā assā』』tiādinā balagaṇanaṭṭhānaṃ. Senaṃ viyūhanti ettha vibhajitvā ṭhapenti, senāya vā ettha byūhanaṃ vinyāsoti senābyūho, 『『ito hatthī hontu, ito assā hontū』』tiādinā yuddhatthaṃ caturaṅgabalāya senāya desavisesesu vicāraṇaṭṭhānaṃ, taṃ pana bhedato sakaṭabyūhādivasena. Ādi-saddena cakkapadumabyūhānaṃ daṇḍabhogamaṇḍalāsaṃhatabyūhānañca gahaṇaṃ, 『『tayo hatthī pacchimaṃ hatthānīkaṃ, tayo assā pacchimaṃ assānīkaṃ, tayo rathā pacchimaṃ rathānīkaṃ, cattāro purisā sarahatthā pattī pacchimaṃ pattānīka』』nti (pāci. 324 uyyodhikasikkhāpade) kaṇḍaviddhasikkhāpadassa padabhājanaṃ sandhāya 『『tayo…pe…ādinā nayena vuttassā』』ti āha. Tañca kho 『『dvādasapuriso hatthī, tipuriso asso, catupuriso ratho, cattāro purisā sarahatthā pattī』』ti (pāci. 314 uyyuttasenāsikkhāpade) vuttalakkhaṇato hatthiādigaṇanenāti daṭṭhabbaṃ, etena ca 『『cha hatthiniyo, eko ca hatthī idameka』』nti (mahāva. aṭṭha. 245) cammakkhandhakavaṇṇanāyaṃ vuttamanīkaṃ paṭikkhipati.

我來為您直譯這段巴利文： 10.106.引導說"亦說此"等。于彼為于彼洗骨。以幻術為誦洗骨咒如他人唯見骨,不見肉等,如是以隱肉等幻。因如因陀羅網能遮故說幻為"因陀羅網"如虹等。洗骨為洗骨戲。 與象等斗為登上象等與他人斗,及與象等自斗說,義為與象等與他人斗,或自鬥。彼等為象等。互相摧破故力士,作臂戰者,彼等戰。相擊為戰。於此作軍首數分故軍首,"如是象,如是馬"等軍數處。於此分置軍,或於此軍配置故軍陣,"於此有象,於此有馬"等為戰四支軍于處別思察處,然彼差別如車陣等。以等音攝輪蓮陣及杖彎圓合陣,"三象后象軍,三馬後馬軍,三車後車軍,四人持箭步兵後步兵軍"關於射戒解語說"以三等方式所說"。然彼應見以象等數如說相"十二人像,三人馬,四人車,四人持箭步兵",以此遮于革蘊釋所說軍"六象母及一象此一"。

1. Kāraṇaṃ nāma phalassa ṭhānanti vuttaṃ 『『pamādo…pe… ṭhāna』』nti. Padānīti sārīādīnaṃ patiṭṭhānāni. Aṭṭhāpadanti saññāya dīghatā. 『『Aṭṭhapada』』ntipi paṭhanti. Dasapadaṃ nāma dvīhi pantīti vīsatiyā padehi kīḷanajūtaṃ. Aṭṭhapadadasapadesūti aṭṭhapadadasapadaphalakesu. Ākāseyeva kīḷananti 『『ayaṃ sārī asukapadaṃ mayā nītā, ayaṃ asukapada』』nti kevalaṃ mukheneva vadantānaṃ ākāseyeva jūtassa kīḷanaṃ. Nānāpathamaṇḍalanti anekavihitasārīmaggaparivaṭṭaṃ. Pariharitabbanti sāriyo pariharituṃ yuttakaṃ. Ito cito ca saranti parivattantīti sāriyo, yena kenaci katāni akkhabījāni. Tatthāti tāsu sārīsu, tasmiṃ vā apanayanupanayane. Jūtakhaliketi jūtamaṇḍale. 『『Jūtaphalake』』tipi adhunā pāṭho. Pāsakaṃ vuccati chasu passesu ekekaṃ yāva chakkaṃ dassetvā katakīḷanakaṃ, taṃ vaḍḍhetvā yathāladdhaṃ ekakādivasena sāriyo apanento, upanento ca kīḷanti, pasati aṭṭhapadādīsu bādhati, phusati cāti hi pāsako, catubbīsatividho akkho. Yaṃ sandhāya vuttaṃ –

『『Aṭṭhakaṃ mālikaṃ vuttaṃ, sāvaṭṭañca chakaṃ mataṃ;

Catukkaṃ bahulaṃ ñeyyaṃ, dvi bindusantibhadrakaṃ;

Catuvīsati āyā ca, munindena pakāsitā』』ti.

Tena kīḷanamidha pāsakakīḷanaṃ. Ghaṭanaṃ paharaṇaṃ, tena kīḷā ghaṭikāti āha 『『dīghadaṇḍakenā』』tiādi. Ghaṭena kumbhena kīḷā ghaṭikāti eke. Mañjiṭṭhikāya vāti mañjiṭṭhisaṅkhātassa yojanavallirukkhassa sāraṃ gahetvā pakkakasāvaṃ sandhāya vadati. Sitthodakena vāti [piṭṭhodakena vā (aṭṭhakathāyaṃ)] ca pakkamadhusitthodakaṃ. Salākahatthanti tālahīrādīnaṃ kalāpassetaṃ adhivacanaṃ. Bahūsu salākāsu visesarahitaṃ ekaṃ salākaṃ gahetvā tāsu pakkhipitvā puna taññeva uddharantā salākahatthena kīḷantīti keci. Guḷakīḷāti guḷaphalakīḷā, yena kenaci vā kataguḷakīḷā. Paṇṇena vaṃsākārena katā nāḷikā paṇṇanāḷikā, tenevāha 『『taṃdhamantā』』ti. Khuddake ka-paccayoti dasseti 『『khuddakanaṅgala』』nti iminā. Hatthapādānaṃ mokkhena mocanena cayati parivattati etāyāti mokkhacikā, tenāha 『『ākāse vā』』tiādi. Paribbhamanattāyeva taṃ cakkaṃ nāmāti dassetuṃ 『『paribbhamanacakka』』nti vuttaṃ.

Paṇṇena katā nāḷi paṇṇanāḷi, iminā pattāḷhakapadadvayassa yathākkamaṃ pariyāyaṃ dasseti. Tena katā pana kīḷā pattāḷhakāti vuttaṃ 『『tāyā』』tiādi. Khuddako ratho rathako ka-saddassa khuddakatthavacanato. Esa nayo sesapadesupi. Ākāse vā yaṃ ñāpeti, tassa piṭṭhiyaṃ vā yathā vā tathā vā akkharaṃ likhitvā 『『evamida』』nti jānanena kīḷā akkharikā, pucchantassa mukhāgataṃ akkharaṃ gahetvā naṭṭhamuttilābhādijānanakīḷātipi vadanti. Vajja-saddo aparādhatthoti āha 『『yathāvajjaṃ nāmā』』tiādi. Vāditānurūpaṃ naccanaṃ, gāyanaṃ vā yathāvajjantipi vadanti. 『『Evaṃ kate jayo bhavissati, evaṃ kate parājayo』』ti jayaparājayaṃ purakkhatvā payogakaraṇavasena parihārapathādīnampi jūtappamādaṭṭhānabhāvo veditabbo, paṅgacīrādīhi ca vaṃsādīhi kattabbā kiccasiddhi, asiddhi cāti jayaparājayāvaho payogo vutto, yathāvajjanti ca kāṇādīhi sadisākāradassanehi jayaparājayavasena jūtakīḷikabhāvena vuttaṃ. Sabbepi hete jotenti pakāsenti etehi tappayogikā jayaparājayavasena, javanti ca gacchanti jayaparājayaṃ etehīti vā atthena jūtasaddavacanīyataṃ nātivattanti.

我來為您直譯這段巴利文： 14.因名為果處故說"放逸等處"。步為獅等住處。八道為名長。亦讀"八步"。名十道為二列以二十步賭戲。於八步十步為於八步十步板。唯空中戲為"此子至某步被我,此某步"如是唯口說者空中賭戲。種道圓為多樣子道轉。應避為子應避。此彼行故子,以任何作骰子種。彼中為于彼等子,或於彼移近。賭場為賭圈。今讀"賭板"亦。說骰為於六面各一至六示作戲具,增彼如得以一等法移子,近子而戲,擲於八步等礙,觸亦故骰,二十四種骰。關於彼說： "八說串珠,轉六思; 應知四多,二點善吉; 二十四利,牟尼所說" 以彼戲此中骰戲。打擊打,以彼戲棒故說"以長杖"等。以甕壺戲棒某等。或以茜草為與說茜稱系藤樹心取熟汁。或以糖水為熟蜜糖水。杖手為此葉莖等藝片名。某說于多杖中取一無差別杖投彼等中再舉彼而以杖手戲。彈戲為彈果戲,或以任何作彈戲。以葉作竹形作管葉管,故說"吹彼"。小於迦詞顯以"小犁"此。以手足解解行此故解戲,故說"或於空"等。因轉故名輪為顯說"轉輪"。 以葉作管葉管,以此顯八升缽二詞次第義。然以彼作戲八升缽故說"以彼"等。小車車迦音說小義。此法于余詞亦。于空或顯彼,或於背或如何寫字以"如此"知戲字戲,亦說取問者口來字知失物得等戲。咎音義過故說"如咎名"等。亦說如音為隨音舞或歌。應知以"如是作勝將有,如是作敗"為首作業力迴避道等亦賭放逸處,說以殘枝等竹等應作事成,不成故勝敗業,及如咎說以一目等同相見以勝敗力為賭戲性。因一切此等以彼作業以勝敗力照顯,或以此至勝敗義故不超說賭音義。

15.Pamāṇātikkantāsananti 『『aṭṭhaṅgulapādakaṃ kāretabbaṃ sugataṅgulenā』』ti vuttappamāṇato atikkantāsanaṃ. Kammavasena payojanato 『『anuyuttā viharantīti padaṃ apekkhitvā』』ti vuttaṃ. Vāḷarūpānīti āharimāni sīhabyagghādivāḷarūpāni. Vuttañhi bhikkhunivibhaṅge 『『pallaṅko nāma āharimehi vāḷehi kato』』ti (pāci. 984) 『『akappiyarūpākulo akappiyamañco pallaṅko』』ti sārasamāse vuttaṃ. Dīghalomako mahākojavoti caturaṅgulādhikalomo kāḷavaṇṇo mahākojavo. Kuvuccati pathavī, tassaṃ javati sobhanavitthaṭavasenāti kojavo. 『『Caturaṅgulādhikāni kira tassa lomānī』』ti vacanato caturaṅgulato heṭṭhā vaṭṭatīti vadanti. Uddalomī ekantalomīti visesadassanametaṃ, tasmā yadi tāsu na pavisati, vaṭṭatīti gahetabbaṃ. Vānavicittanti bhitticchadādiākārena vānena sibbanena vicitraṃ. Uṇṇāmayattharaṇanti migalomapakatamattharaṇaṃ. Setattharaṇoti dhavalattharaṇo. Sītatthikehi sevitabbattā setattharaṇo, 『『bahumudulomako』』tipi vadanti. Ghanapupphakoti sabbathā pupphākārasampanno. 『『Uṇṇāmayattharaṇoti uṇṇāmayo lohitattharaṇo』』ti (sārattha. ṭī. 258) sāratthadīpaniyaṃ vuttaṃ. Āmalakapattākārāhi pupphapantīhi yebhuyyato katattā āmalakapattotipi vuccati.

Tiṇṇaṃ tūlānanti rukkhatūlalatātūlapoṭakītūlasaṅkhātānaṃ tiṇṇaṃ tūlānaṃ. Uditaṃ dvīsu lomaṃ dasā yassāti uddalomī i-kārassa akāraṃ, ta-kārassa lopaṃ, dvibhāvañca katvā. Ekasmiṃ ante lomaṃ dasā yassāti ekantalomī. Ubhayattha kecīti sārasamāsācariyā, uttaravihāravāsino ca. Tesaṃ vāde pana uditamekato uggataṃ lomamayaṃ pupphaṃ yassāti uddalomī vuttanayena. Ubhato antato ekaṃ sadisaṃ lomamayaṃ pupphaṃ yassāti ekantalomīti vacanattho. Vinayaṭṭhakathāyaṃ pana 『『uddalomīti ekato uggatalomaṃ uṇṇāmayattharaṇaṃ. 『Uddhalomī』tipi pāṭho. Ekantalomīti ubhato uggatalomaṃ uṇṇāmayattharaṇa』』nti (mahāva. aṭṭha. 254) vuttaṃ, nāmamattamesa viseso. Atthato pana aggahitāvaseso aṭṭhakathādvayepi natthīti daṭṭhabbo.

Koseyyañca kaṭṭissañca kaṭṭissāni virūpekasesavasena. Tehi pakatamattharaṇaṃ kaṭṭissaṃ. Etadevatthaṃ dassetuṃ 『『koseyyakaṭṭissamayapaccattharaṇa』』nti vuttaṃ, koseyyasuttānamantarantaraṃ suvaṇṇamayasuttāni pavesetvā vītamattharaṇanti vuttaṃ hoti. Suvaṇṇasuttaṃ kira 『『kaṭṭissaṃ, kassaṭa』』nti ca vadanti. Teneva 『『koseyyakassaṭamaya』』nti ācariyadhammapālattherena (dī. ni. ṭī.

我來為您直譯這段巴利文： 15.過量坐為從"應以善逝指作八指腳"所說量過坐。依業用故說"關於住隨行詞"。野獸像為所取獅虎等野獸像。因說于比丘尼分別"名臥床為以所取野獸作"于要義複合說"非凈像眾非凈床臥床"。長毛大毯為四指以上毛黑色大毯。說地為地,于彼行以美廣力故毯。因"說彼毛四指以上"故說四指以下可。出毛一邊毛為顯差別此,故若不入彼等中可應取。織雜為以壁覆等相織縫雜。羊毛具為以鹿毛作具。白具為潔白具。因冷欲者應用故白具,"多柔毛"亦說。厚花為一切花相圓滿。于顯義燈說"羊毛具為羊毛紅具"。因以余鳥梨葉相花列作故亦說鳥梨葉。 三綿為樹綿藤綿繭綿稱三綿。出於二毛絳彼故出毛作伊音阿音,多音脫,二行。於一邊毛絳彼故一邊毛。兩處某為要義複合阿阇黎及住上寺者。然彼等說中出為一升毛所作花彼故出毛如說法。兩邊邊一等毛所作花彼故一邊毛為語義。然於律復注說"出毛為一邊升毛羊毛具。亦讀'上毛'。一邊毛為兩邊升毛羊毛具",此差別唯名。然義應見於兩復注中無未取余。 絹及黃金為黃金以異一餘力。以彼等作具黃金。為顯此義說"絹黃金所作覆",說為入絹線間黃金所作線織具。說黃金線為"黃金,迦薩達"。故阿阇黎法護長老;

1.15) vuttaṃ. Kaṭṭissaṃ nāma vākavisesotipi vadanti. Ratanaparisibbitanti ratanehi saṃsibbitaṃ, suvaṇṇalittanti keci. Suddhakoseyyanti ratanaparisibbanarahitaṃ. Vinayeti vinayaṭṭhakathaṃ, vinayapariyāyaṃ vā sandhāya vuttaṃ. Idha hi suttantikapariyāye 『『ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni vaṭṭantī』』ti vuttaṃ. Vinayapariyāyaṃ pana patvā garuke ṭhātabbattā suddhakoseyyameva vaṭṭati, netarānīti vinicchayo veditabbo, suttantikapariyāye pana ratanaparisibbanarahitāpi tūlikā na vaṭṭati, itarāni vaṭṭanti, sacepi tāni ratanaparisibbitāni, bhūmattharaṇavasena yathānurūpaṃ mañcapīṭhādīsu ca upanetuṃ vaṭṭantīti. Suttantadesanāya gahaṭṭhānampi vasena vuttattā tesaṃ saṅgaṇhanatthaṃ 『『ṭhapetvā…pe… na vaṭṭantīti vutta』』nti apare. Dīghanikāyaṭṭhakathāyanti katthaci pāṭho, porāṇadīghanikāyaṭṭhakathāyanti attho. Naccayogganti naccituṃ pahonakaṃ. Karonti ettha naccanti kuttakaṃ, taṃ pana uddalomīekantalomīvisesameva. Vuttañca –

『『Dvidasekadasānyudda-lomīekantalomino;

Tadeva soḷasitthīnaṃ, naccayoggañhi kuttaka』』nti.

我來為您直譯這段巴利文： 1.15.說。亦說黃金名為樹皮種。寶縫為以寶縫,某說塗金。純絹為無寶縫。律為關於律復注或律異門說。因此中於經異門說"除棉一切象毯等以寶縫可"。然至律異門因應住重故唯純絹可,非余應知抉擇,然于經異門無寶縫棉亦不可,余可,若彼等寶縫亦,以地具力如適宜于床座等中亦可近。因於經教說以在家人亦力故為攝彼等"除等不可說"其他。于長部復注為某處讀,義為古長部復注。舞用為能舞。於此作舞故作,然彼唯出毛一邊毛差別。亦說： "二絳一絳出,毛與一邊毛; 彼即十六女,舞用實作故"。

Hatthino piṭṭhiyaṃ attharaṃ hatthattharaṃ. Evaṃ sesapadesupi. Ajinacammehīti ajinamigacammehi, tāni kira cammāni sukhumatarāni, tasmā dupaṭṭatipaṭṭāni katvā sibbanti. Tena vuttaṃ 『『ajinappaveṇī』』ti, uparūpari ṭhapetvā sibbanavasena hi santatibhūtā 『『paveṇī』』ti vuccati. Kadalīmigoti mañjārākāramigo, tassa dhammena kataṃ pavarapaccattharaṇaṃ tathā. 『『Taṃ kirā』』tiādi tadākāradassanaṃ, tasmā suddhameva kadalīmigacammaṃ vaṭṭatīti vadanti. Uttaraṃ uparibhāgaṃ chādetīti uttaracchado, vitānaṃ. Tampi lohitameva idhādhippetanti āha 『『rattavitānenā』』ti. 『『Yaṃ vattati, taṃ sauttaraccheda』』nti ettha seso, saṃsibbitabhāvena saddhiṃ vattatīti attho. Rattavitānesu ca kāsāvaṃ vaṭṭati, kusumbhādirattameva na vaṭṭati, tañca kho sabbarattameva. Yaṃ pana nānāvaṇṇaṃ vānacittaṃ vā lepacittaṃ vā, taṃ vaṭṭati. Paccattharaṇasseva padhānattā tappaṭibaddhaṃ setavitānampi na vaṭṭatīti vuttaṃ. Ubhatoti ubhayattha mañcassa sīsabhāge, pādabhāge cāti attho. Etthāpi sauttaracchade viya vinicchayo. Padumavaṇṇaṃ vāti nātirattaṃ sandhāyāha. Vicitraṃ vāti pana sabbathā kappiyattā vuttaṃ, na pana ubhato upadhānesu akappiyattā. Na hi lohitaka-saddo citte vaṭṭati. Paṭalikaggahaṇeneva cittakassāpi attharaṇassa saṅgahetabbappasaṅgato. Sace pamāṇayuttanti vuttamevatthaṃ byatirekato samatthetuṃ āha 『『mahāupadhānaṃ pana paṭikkhitta』』nti. Mahāupadhānanti ca pamāṇātikkantaṃ upadhānaṃ. Sīsappamāṇameva hi tassa pamāṇaṃ. Vuttañca 『『anujānāmi bhikkhave, sīsappamāṇaṃ bibbohanaṃ kātu』』nti (cūḷava. 297) sīsappamāṇañca nāma yassa vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ miniyamānaṃ vidatthi ceva caturaṅgulañca hoti. Bibbohanassa majjhaṭṭhānaṃ tiriyato muṭṭhiratanaṃ hoti, dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vā. Taṃ pana akappiyattāyeva paṭikkhittaṃ, na tu uccāsayanamahāsayanapariyāpannattā. Dvepīti sīsūpadhānaṃ, pādūpadhānañca. Paccattharaṇaṃ datvāti paccattharaṇaṃ katvā attharitvāti attho, idañca gilānameva sandhāya vuttaṃ. Tenāha senāsanakkhandhakavaṇṇanāyaṃ 『『agilānassāpi sīsūpadhānañca pādūpadhānañcāti dvayameva vaṭṭati. Gilānassa bibbohanāni santharitvā upari paccattharaṇaṃ katvā nipajjitumpi vaṭṭatī』』ti (cūḷava. aṭṭha. 297) vuttanayenevāti vinaye bhagavatā vuttanayeneva. Kathaṃ pana vuttanti āha 『『vuttañheta』』ntiādi. Yathā aṭṭhaṅgulapādakaṃ hoti, evaṃ āsandiyā pādacchindanaṃ veditabbaṃ. Pallaṅkassa pana āharimāni vāḷarūpāni āharitvā puna appaṭibaddhatākāraṇampi bhedanameva. Vijaṭetvāti jaṭaṃ nibbedhetvā. Bibbohanaṃ kātunti tāni vijaṭitatūlāni anto pakkhipitvā bibbohanaṃ kātuṃ.

我來為您直譯這段巴利文： 象背具為象背鋪具。如是余詞中亦。以羚羊皮為以羚羊皮，說彼皮更細，故作二層三層縫。故說"羚羊編"，因以上上置縫力如續故說"編"。香蕉鹿為貓形鹿，以法作彼勝覆具如是。"說彼等"等為顯彼相，故說唯凈香蕉鹿皮可。上覆上分故上覆，幔。彼亦此中意唯紅故說"以紅幔"。"何可，彼與上切"此中余，與縫性共可為義。于紅幔中袈裟可，薑黃等染唯不可，然彼唯一切紅。然何雜色或織雜或涂雜，彼可。因覆具為主故系彼白幔亦不可說。兩為于兩處床頭分及足分義。此中亦如與上切抉擇。或蓮色為關於不太紅說。或雜因一切凈故說，非因兩枕不凈。因紅音不可於雜。因以錦攝雜具亦應攝。若有量故說義以相違力說"然大枕遮"。大枕為過量枕。因唯頭量為彼量。亦說"諸比丘，我允許作頭量枕"。名頭量為彼寬三角中兩角間量一張手及四指。枕中處橫一拳量，然長一半量或二量。然彼因非凈故遮，非因入高坐大坐。二亦為頭枕及足枕。給覆具為作覆具鋪義，此關於病者說。故說于住處蘊釋"不病者亦頭枕及足枕二唯可。病者鋪枕上作覆具臥亦可"如律中世尊說法唯。然如何說故說"因說此"等。如有八指腳，如是應知切高椅足。然臥床取所取野獸像再作不繫相亦破。解糾為解纏。作枕為入彼等已解綿作枕。

16.『『Mātukucchito nikkhantadārakāna』』nti etena aṇḍajajalābujānameva gahaṇaṃ, mātukucchito nikkhantattāti ca kāraṇaṃ dasseti, tenevāyamattho sijjhati 『『anekadivasāni antosayanahetu esa gandho』』ti. Ucchādenti ubbaṭṭenti. Saṇṭhānasampādanatthanti susaṇṭhānatāsampādanatthaṃ. Parimaddantīti samantato maddanti.

Tesaṃyeva dārakānanti puññavantānameva dārakānaṃ. Tesameva hi pakaraṇānurūpatāya gahaṇaṃ. Mahāmallānanti mahataṃ bāhuyuddhakārakānaṃ. Ādāso nāma maṇḍanakapakatikānaṃ manussānaṃ attano mukhachāyāpassanatthaṃ kaṃsalohādīhi kato bhaṇḍaviseso. Tādisaṃ sandhāya 『『yaṃ kiñci…pe… na vaṭṭatī』』ti vuttaṃ. Alaṅkārañjanameva na bhesajjañjanaṃ. Maṇḍanānuyogassa hi adhippetattā tamidhānadhippetaṃ. Loke mālā-saddo baddhamālāyameva 『『mālā mālyaṃ pupphadāme』』ti vacanato. Sāsane pana suddhapupphesupi niruḷhoti āha 『『abaddhamālā vā』』ti. Kāḷapīḷakādīnanti kāḷavaṇṇapīḷakādīnaṃ. Mattikakakkanti osadhehi abhisaṅkhataṃ yogamattikācuṇṇaṃ. Dentīti vilepenti. Caliteti vikārāpajjanavasena calanaṃ patte , kupiteti attho. Tenāti sāsapakakkena. Doseti kāḷapīḷakādīnaṃ hetubhūte lohitadose. Khāditeti apanayanavasena khādite. Sannisinneti tādise duṭṭhalohite parikkhīṇe. Mukhacuṇṇakenāti mukhavilepanena . Cuṇṇentīti vilimpenti. Taṃ sabbanti mattikākakkasāsapatilahaliddikakkadānasaṅkhātaṃ mukhacuṇṇaṃ, mukhavilepanañca na vaṭṭati. Atthānukkamasambhavato hi ayaṃ padadvayassa vaṇṇanā. Mukhacuṇṇasaṅkhātaṃ mukhavilepananti vā padadvayassa tulyādhikaraṇavasena atthavibhāvanā.

Hatthabandhanti hatthe bandhitabbamābharaṇaṃ, taṃ pana saṅkhakapālādayoti āha 『『hatthe』』tiādi. Saṅkho eva kapālaṃ tathā. 『『Apare』』tiādinā yathākkamaṃ 『『sikhābandha』』ntiādi padānamatthaṃ saṃvaṇṇeti. Tattha sikhanti cūḷaṃ. Cīrakaṃ nāma yena cūḷāya thirakaraṇatthaṃ, sobhanatthañca vijjhati. Muttāya, muttā eva vā latā muttālatā, muttāvaḷi. Daṇḍo nāma catuhatthoti vuttaṃ 『『catuhatthadaṇḍaṃ vā』』ti. Alaṅkatadaṇḍakanti pana tato omakaṃ rathayaṭṭhiādikaṃ sandhāyāha. Bhesajjanāḷikanti bhesajjatumbaṃ. Pattādiolambanaṃ vāmaṃseyeva aciṇṇanti vuttaṃ 『『vāmapasse olaggita』』nti. Kaṇṇikā nāma kūṭaṃ, tāya ca ratanena ca parikkhitto koso yassa tathā. Pañcavaṇṇasuttasibbitanti nīlapītalohitodātamañjiṭṭhavasena pañcavaṇṇehi suttehi sibbitaṃ tividhampi chattaṃ. Ratanamattāyāmaṃ caturaṅgulavitthatanti tesaṃ paricayaniyāmena vā nalāṭe bandhituṃ pahonakappamāṇena vā vuttaṃ. 『『Kesantaparicchedaṃ dassetvā』』ti etena tadanajjhottharaṇavasena bandhanākāraṃ dasseti. Meghamukheti abbhantare. 『『Maṇi』』nti idaṃ siromaṇiṃ sandhāya vuttanti āha 『『cūḷāmaṇi』』nti, cūḷāyaṃ maṇinti attho. Camarassa ayaṃ cāmaro, sveva vālo, tena katā bījanī cāmaravālabījanī. Aññāsaṃ pana makasabījanīvākamayabījanīusīramayabījanīmorapiñchamayabījanīnaṃ, vidhūpanatālavaṇṭānañca kappiyattā tassāyeva gahaṇaṃ daṭṭhabbaṃ.

我來為您直譯這段巴利文： 16"從母胎出生兒"以此取卵生胎生唯,因從母胎出為因顯,以彼唯此義成"因內住多日此香"。塗抹摩擦。為成形為成善形。按摩為遍摩。 彼等兒唯為唯福兒。因唯彼等適經故取。大力士為大臂戰作者。名鏡為莊飾性人為見自面影以銅等金屬作物種。關於如彼說"任何等不可"。唯莊嚴涂非藥涂。因莊嚴習意故此非意。世間花音于系花唯因說"花花鬘花環"。然于教亦立於凈花故說"或不繫花"。黑痘等為黑色痘等。泥糊為以藥合成藥泥粉。涂為涂敷。動為以變異力得動,義為動。以彼為以芥糊。過為黑痘等因血過。食為以除力食。息為如彼惡血盡。以麵粉為以面涂。粉為涂。彼一切為泥糊芥芝黃糊給稱麵粉及面涂不可。因義次第有故此二詞釋。或麵粉稱面涂為以二詞同依力義顯。 手係爲應繫於手裝飾,然彼貝甲等故說"于手"等。貝即殼如是。以"其他"等次第釋"髻系"等詞義。彼中髻為髮髻。名環為以彼為髮髻堅及美刺。珠或唯珠藤珠藤,珠串。名杖為四肘故說"或四肘杖"。裝飾杖為關於從彼少車杖等說。藥筒為藥瓠。缽等懸於左邊慣習故說"懸於左邊"。頂為尖,以彼及寶圍殼彼故如是。以五色線縫為以青黃赤白茜五色線縫三種傘。量長一張手寬四指為以彼等常用規或以于額系及量說。"顯發邊限"以此顯以不覆力系相。云面為內。"寶"此關於頭寶說說"髻寶",義為于髻寶。尾為瞿尾,唯彼尾,以彼作扇尾扇。然應見取彼唯因余蚊扇草扇菖蒲扇孔雀尾扇及煙扇多羅葉扇等凈。

1. Duggatito, saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo, mokkhamaggo ca. Taṃ niyyānamarahati, tasmiṃ vā niyyāne niyuttā, taṃ vā niyyānaṃ phalabhūtaṃ etissāti niyyānikā, vacīduccaritakilesato niyyātīti vā niyyānikā ī-kārassa rassattaṃ, ya-kārassa ca ka-kāraṃ katvā. Anīya-saddo hi bahulā katvatthābhidhāyako. Cetanāya saddhiṃ samphappalāpavirati idha adhippetā. Tappaṭipakkhato aniyyānikā, samphappalāpo, tassā bhāvo aniyyānikattaṃ, tasmā aniyyānikattā.Tiracchānabhūtāti tirokaraṇabhūtā vibandhanabhūtā. Sopi nāmāti ettha nāma-saddo garahāyaṃ. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttattā catusaccakammaṭṭhānabhāve. Kāmassādavasenāti kāmasaṅkhātaassādavasena. Saha atthenāti sātthakaṃ, hitapaṭisaṃyuttanti attho. Upāhanāti yānakathāsambandhaṃ sandhāya vuttaṃ. Suṭṭhu nivesitabboti suniviṭṭho. Tathā dunniviṭṭho. Gāma-saddena gāmavāsī janopi gahitoti āha 『『asukagāmavāsino』』tiādi.

Sūrakathāti ettha sūra-saddo vīravācakoti dasseti 『『sūro ahosī』』ti iminā. Visikhā nāma maggasanniveso, idha pana visikhāgahaṇena tannivāsinopi gahitā 『『sabbo gāmo āgato』』tiādīsu viya, tenevāha 『『saddhā pasannā』』tiādi.

Kumbhassa ṭhānaṃ nāma udakaṭṭhānanti vuttaṃ 『『udakaṭṭhānakathā』』ti. Udakatitthakathātipi vuccati tattheva samavarodhato. Apica kumbhassa karaṇaṭṭhānaṃ kumbhaṭṭhānaṃ. Tadapadesena pana kumbhadāsiyo vuttāti dasseti 『『kumbhadāsikathā vā』』ti iminā. Pubbe petā kālaṅkatāti pubbapetā. 『『Peto pareto kālaṅkato』』ti hi pariyāyavacanaṃ. Heṭṭhā vuttanayamatidisituṃ 『『tatthā』』tiādi vuttaṃ.

Purimapacchimakathāhi vimuttāti idhāgatāhi purimāhi, pacchimāhi ca kathāhi vimuttā. Nānāsabhāvāti atta-saddassa sabhāvapariyāyabhāvamāha. Asukena nāmāti pajāpatinā brahmunā, issarena vā. Uppattiṭhitisambhārādivasena lokaṃ akkhāyati etāyāti lokakkhāyikā, sā pana lokāyatasamaññe vitaṇḍasatthe nissitā sallāpakathāti dasseti 『『lokāyatavitaṇḍasallāpakathā』』ti iminā. Lokā bālajanā āyatanti ettha ussahanti vādassādenāti lokāyataṃ, loko vā hitaṃ na yatati na īhati tenāti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti . Aññamaññaviruddhaṃ, saggamokkhaviruddhaṃ vā kathaṃ tanonti etthāti vitaṇḍo, viruddhena vā vādadaṇḍena tāḷenti ettha vādinoti vitaṇḍo, sabbattha niruttinayena padasiddhi.

Sāgaradevena khatoti ettha sāgararañño puttehi khatotipi vadanti. Vijjati pavedanahetubhūtā muddhā yassāti samuddo dha-kārassa da-kāraṃ katvā, saha-saddo cettha vijjamānatthavācako 『『salomakosapakkhako』』tiādīsu viya. Bhavoti vuddhi bhavati vaḍḍhatīti katvā. Vibhavoti hāni tabbirahato. Dvandato pubbe suyyamāno itisaddo paccekaṃ yojetabboti āha 『『iti bhavo iti abhavo』』ti. Yaṃ vā taṃ vāti yaṃ kiñci, atha taṃ aniyamanti attho. Abhūtañhi aniyamatthaṃ saha vikappena yaṃtaṃ-saddehi dīpenti ācariyā. Apica bhavoti sassato. Abhavoti ucchedo. Bhavoti vā kāmasukhaṃ. Abhavoti attakilamatho.

我來為您直譯這段巴利文： 17.以此從惡趣及輪迴出故出,天道及解脫道。應彼出,或於彼出用,或彼出為果彼故出,或從語惡行煩惱出故出作伊音短,耶音迦音。因阿尼耶音多說作義。與思共戲論離此中意。從彼對故非出,戲論,彼性非出性,故從非出性。橫生為遮作成障礙成。彼亦名此中名音于呵責。于業處性為因無常相應故四諦業處性。以欲味力為以欲稱味力。與義共故有義,義為與利相應。履為關於乘說關係說。善應住故善住。如是惡住。以村音取村住人亦故說"某村住"等。 勇說此中勇音說勇者故以"為勇"此顯。名街為道安置,然此中以街取彼住者亦如"一切村來"等,故說"信凈"等。 瓶處名為水處故說"水處說"。亦說水渡說因於彼即攝。又瓶作處瓶處。然以彼指說瓶婢故以"或瓶婢說"此顯。前亡死者為前亡。因"亡者過者死者"為異名語。為超前說法說"于彼"等。 從前後說脫為從此來前及后說脫。種種性為說我音性義。以某名為以生主梵天或自在天。以生住資具等力說示世間由此故世間宣,然彼依于外道論宗戲論閑談說故以"外道論戲論閑談說"此顯。世間愚人此中勵以論味故外道論,或世間不勵求利由此故外道論。因依彼書眾生不生福業心亦。互相違或天解脫違說展此中故戲論,或以違論杖打此中論者故戲論,一切處以語源法成詞。 由海天掘此中亦說由海王子等掘。有顯示因頭彼故海作陀音達音,此中有音說有義如"有毛鞘翼"等。有為增長有增故作。非有為損從彼離。從復前聞應各別合故說"如是有如是非有"。或何或彼為任何,然彼不定義。因非真說不定義與選擇共以何彼音諸師顯。又有為常。非有為斷。或有為欲樂。非有為自苦。;

Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsa tiracchānakathā nāma honti. Atha vā pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā iti-saddena saṅgahetvā battiṃsa tiracchānakathāti vuccanti. Pāḷiyañhi 『『iti vā』』ti ettha iti-saddo pakārattho, vā-saddo vikappanattho. Idaṃ vuttaṃ hoti 『『evaṃpakāraṃ, ito aññaṃ vā tādisaṃ niratthakakathaṃ anuyuttā viharantī』』ti, ādiattho vā iti-saddo iti vā iti evarūpā 『『naccagītavāditavisūkadassanā paṭivirato』』tiādīsu (dī. ni. 1.10, 164; ma. ni. 1.293, 411; 2.11, 418; 3.14, 102; a. ni. 10.99) viya, iti evamādiṃ aññampi tādisaṃ kathamanuyuttā viharantīti attho.

1. Viruddhassa gahaṇaṃ viggaho, so yesanti viggāhikā, tesaṃ tathā, viruddhaṃ vā gaṇhāti etāyāti viggāhikā, sāyeva kathā tathā. Sārambhakathāti upārambhakathā. Sahitanti pubbāparāviruddhaṃ. Tatoyeva siliṭṭhaṃ. Taṃ pana atthakāraṇayuttatāyāti dassetuṃ 『『atthayuttaṃ kāraṇayuttanti attho』』ti vuttaṃ. Nti vacanaṃ. Parivattitvā ṭhitaṃ sapattagato asamattho yodho viya na kiñci jānāsi, kintu sayameva parājesīti adhippāyo. Vādo dosoti pariyāyavacanaṃ. Tathā caravicarāti. Tattha tatthāti tasmiṃ tasmiṃ ācariyakule. Nibbedhehīti mayā ropitaṃ vādaṃ vissajjehi.

2. Dūtassa kammaṃ dūteyyaṃ, tassa kathā tathā, tassaṃ. Idha, amutrāti upayogatthe bhummavacanaṃ, tenāha 『『asukaṃ nāma ṭhāna』』nti. Vitthārato vinicchayo vinayaṭṭhakathāyaṃ (pārā. aṭṭha. 436-437) vuttoti saṅkhepato idha dassetuṃ 『『saṅkhepato panā』』tiādi vuttaṃ. Gihisāsananti yathāvuttaviparītaṃ sāsanaṃ. Aññesanti gihīnaññeva.

20.Tividhenāti sāmantajappanairiyāpathasannissitapaccayapaṭisevanabhedato tividhena. Vimhāpayantīti 『『ayamacchariyapuriso』』ti attani paresaṃ vimhayaṃ sampahaṃsanaṃ acchariyaṃ uppādenti. Vipubbañhi mhi-saddaṃ sampahaṃsane vadanti saddavidū. Sampahaṃsanākāro ca acchariyaṃ. Lapantīti attānaṃ vā dāyakaṃ vā ukkhipitvā yathā so kiñci dadāti, evaṃ ukkācetvā ukkhipanavasena dīpetvā kathenti. Nimittaṃ sīlametesanti nemittikāti taddhitavasena tassīlattho yathā 『『paṃsukūliko』』ti (mahāni. 52) apica nimittena vadanti, nimittaṃ vā karontīti nemittikā. Nimittanti ca paresaṃ paccayadānasaññuppādakaṃ kāyavacīkammaṃ vuccati. Nippeso nippisanaṃ cuṇṇaṃ viya karaṇaṃ. Nippisantīti vā nippesā, nippesāyeva nippesikā, nippisanaṃ vā nippeso, taṃ karontītipi nippesikā. Nippeso ca nāma bhaṭapuriso viya lābhasakkāratthaṃ akkosanakhuṃsanuppaṇḍanaparapiṭṭhimaṃsikatā. Lābhena lābhanti ito lābhena amutra lābhaṃ. Nijigīsanti magganti pariyesantīti pariyāyavacanaṃ. Kuhakādayo saddā kuhānādīni nimittaṃ katvā taṃsamaṅgipuggalesu pavattāti āha 『『kuhanā…pe… adhivacana』』nti. Aṭṭhakathañcāti taṃtaṃpāḷisaṃvaṇṇanābhūtaṃ porāṇaṭṭhakathañca.

Majjhimasīlavaṇṇanā niṭṭhitā.

Mahāsīlavaṇṇanā

我來為您直譯這段巴利文： 如是與此六種如是有非有說共三十二橫論名有。或於聖典未詳來森林山河洲說以如是音攝說三十二橫論。因於聖典"如是或"此中如是音為種義,或音為選義。此說有"如是種,從此他或如彼無義說隨行住",或初義如是音如是如是如是形"離觀聽歌舞"等,義為如是等他亦如彼說隨行住。 18.違取為諍,彼彼等故諍論,彼等如是,或取違由此故諍論,彼即說如是。忿說為謗說。相應為前後不違。從彼即順。然彼以義因合故為顯說"義合因合義"。言。轉住敵至無能戰士如不知任何,然自敗意。論過為異名語。如是行遊。彼彼為于彼彼師家。破為解我立論。 19.使者業使事,彼說如是,于彼。此彼為對格中聲,故說"某名處"。廣抉擇于律復注說故說"然略"等為此中略顯。在家教為如說相違教。他為唯在家者。 20.三種為以鄰語依威儀依資具差別三種。令驚為生他于自"此希有人"如是驚喜希有。因說音知說喜驚。喜相為希有。語為如自或施者舉如彼施何,如是以舉舉力顯說。相為彼等性故相者以造義如"糞掃衣者"。又以相說,或作相故相者。相為生他資具想身語業說。粉碎為粉碎如粉作。或粉碎故粉碎,唯粉碎粉碎者,或粉碎粉碎,作彼亦粉碎者。名粉碎為如傭人為利養恭敬故罵怒譏毀食他背。以利利為由此利於彼利。勝求為尋求為異名語。欺等音以欺等相作于彼具人轉故說"欺等名"。及復注為彼彼聖典釋舊復注。 中戒釋終。 大戒釋;

1. Aṅgāni ārabbha pavattattā aṅgasahacaritaṃ satthaṃ 『『aṅga』』nti vuttaṃ uttarapadalopena vā. Nimittanti etthāpi eseva nayo, tenāha 『『hatthapādādīsū』』tiādi. Keci pana 『『aṅganti aṅgavikāraṃ paresaṃ aṅgavikāradassanenāpi lābhālābhādivijānana』』nti vadanti. Nimittasatthanti nimittena sañjānanappakāradīpakaṃ satthaṃ, taṃ vatthunā vibhāvetuṃ 『『paṇḍurājā』』tiādimāha. Paṇḍurājāti ca 『『dakkhiṇārāmādhipati』』 icceva vuttaṃ. Sīhaḷadīpe dakkhiṇārāmanāmakassa saṅghārāmassa kārakoti vadanti. 『『Dakkhiṇamadhurādhipatī』』ti ca katthaci likhitaṃ, dakkhiṇamadhuranagarassa adhipatīti attho. Muttāyoti muttikā. Muṭṭhiyāti hatthamuddāya. Gharagolikāyāti sarabunā. So 『『muttā』』ti saññānimittenāha, saṅkhyānimittena pana 『『tisso』』ti.

『『Mahantāna』』nti etena appakaṃ nimittameva, mahantaṃ pana uppādoti nimittuppādānaṃ visesaṃ dasseti. Uppatitanti uppatanaṃ. Subhāsubhaphalaṃ pakāsento uppajjati gacchatīti uppādo, uppātopi, subhāsubhasūcikā bhūtavikati. So hi dhūmo viya aggissa kammaphalassa pakāsanamattameva karoti, na tu tamuppādetīti. Idanti idaṃ nāma phalaṃ. Evanti iminā nāma ākārena. Ādisantīti niddisanti. Pubbaṇhasamayeti kālavasena. Idaṃ nāmāti vatthuvasena vadati. Yo vasabhaṃ, kuñjaraṃ, pāsādaṃ, pabbataṃ vā āruḷhamattānaṃ supine passati, tassa 『『idaṃ nāma phala』』ntiādinā hi vatthukittanaṃ hoti. Supinakanti supinasatthaṃ. Aṅgasampattivipattidassanamattena pubbe 『『aṅga』』nti vuttaṃ, idha pana mahānubhāvatādinipphādakalakkhaṇavisesadassanena 『『lakkhaṇa』』nti ayametesaṃ viseso, tenāha 『『iminālakkhaṇenā』』tiādi. Lakkhaṇanti hi aṅgapaccaṅgesu dissamānākāravisesaṃ sattisirivacchagadāpāsādādikamadhippetaṃ taṃ taṃ phalaṃ lakkhīyati anenāti katvā, satthaṃ pana tappakāsanato lakkhaṇaṃ. Āhateti purāṇe. Anāhateti nave. Ahateti pana pāṭhe vuttavipariyāyena attho. Ito paṭṭhāyāti devarakkhasamanussādibhedena yathāphalaṃ parikappitena vividhavatthabhāge ito vā etto vā sañchinne idaṃ nāma bhogādiphalaṃ hoti. Evarūpena dārunāti palāsasiriphalādidārunā, tathā dabbiyā. Yadi dabbihomādīnipi aggihomāneva , atha kasmā visuṃ vuttānīti āha 『『evarūpāyā』』tiādi. Dabbihomādīni homopakaraṇādivisesehi phalavisesadassanavasena vuttāni, aggihomaṃ pana vuttāvasesasādhanavasena vuttanti adhippāyo. Tenāha 『『dabbihomādīnī』』tiādi.

Kuṇḍakoti taṇḍulakhaṇḍaṃ, tilassa idanti telaṃ, samāsataddhitapadāni pasiddhesu sāmaññabhūtānīti visesakaraṇatthaṃ 『『tilatelādika』』nti vuttaṃ. Pakkhipananti pakkhipanatthaṃ. 『『Pakkhipanavijja』』ntipi pāṭho, pakkhipanahetubhūtaṃ vijjanti attho. Dakkhiṇakkhakajaṇṇulohitādīhīti dakkhiṇakkhakalohitadakkhiṇajaṇṇulohitādīhi. 『『Pubbe』』tiādinā aṅgaaṅgavijjānaṃ visesadassanena punaruttabhāvamapaneti. Aṅgulaṭṭhiṃ disvāti aṅgulibhūtaṃ, aṅguliyā vā jātaṃ aṭṭhiṃ passitvā, aṅgulicchavimattaṃ apassitvā tadaṭṭhivipassanavaseneva byākarontīti vuttaṃ hoti. 『『Aṅgalaṭṭhinti sarīra』』nti (dī. ni. ṭī.

我來為您直譯這段巴利文： 21.因關於支起故與支俱行書說"支"或以後詞略。相此中亦此法,故說"于手足等"等。某說"支為支變以見他支變亦知利不利等"。相書為以相知種顯書,以事顯彼說"般度王"等。般度王為說"南園主"唯。說斯里蘭卡島南園名僧園作者。某處寫"南摩偷拉(今印度馬圖拉)主",義為南摩偷拉城主。珠為珍珠。以拳為以手印。家蜥為以蝎。彼以"珠"相想說,然以數相"三"。 "大等"以此顯小相唯,然大生為顯相生差別。生為生。顯善不善果生行故生,亦變,善不善示變異。因彼如煙對火唯作業果顯,非生彼。此為此名果。如是為以此名相。說為述。晨時為以時。此名為以事說。若見自登牛王,象,殿,山於夢,彼"此名果"等為事說。夢為夢書。以支圓滿破壞見唯前說"支",然此中以大力等生特相見故"相"為此等差別,故說"以此相"等。相為於支分見相差別劍吉祥印杵殿等意由此觀彼彼果故作,然書因顯彼故相。打為舊。非打為新。然打讀以說相反義。從此為以天夜叉人等差別如果思種種物分從此或彼割此名財等果有。如是木為以波羅奢吉祥果等木,如是杓。若杓火祭等亦火祭唯,然何故別說故說"如是"等。以杓火祭等以火祭具等差別顯果差別力說,然火祭以說余成力說為意。故說"杓火祭等"等。 糠為米碎,胡麻此故油,複合造詞于知通為特差故說"胡麻油等"。投為為投。亦讀"投明",義為投因明。以右肩膝血等為以右肩血右膝血等。以"前"等以支支明差別顯除重性。見指骨為見作指或生指骨,不見指皮唯以見彼骨力說義為說。"骨支為身"；

1.21) pana ācariyadhammapālattherena vuttaṃ, evaṃ sati aṅgapaccaṅgānaṃ viruhanabhāvena laṭṭhisadisattā sarīrameva aṅgalaṭṭhīti viññāyati. Kulaputtoti jātikulaputto, ācārakulaputto ca. Disvāpīti ettha api-saddo adisvāpīti sampiṇḍanattho. Abbhino satthaṃ abbheyyaṃ. Māsurakkhena kato gantho māsurakkho. Rājūhi paribhūttaṃ satthaṃ rājasatthaṃ. Sabbānipetāni khattavijjāpakaraṇāni. Siva-saddo santiatthoti āha 『『santikaraṇavijjā』』ti, upasaggūpasamanavijjāti attho. Sivā-saddameva rassaṃ katvā evamahāti sandhāya 『『siṅgālarutavijjā』』ti vadanti, siṅgālānaṃ rute subhāsubhasañjānanavijjāti attho. 『『Bhūtavejjamantoti bhūtavasīkaraṇamanto. Bhūrighareti antopathaviyaṃ kataghare, mattikāmayaghare vā. 『『Bhūrivijjā sassabuddhikaraṇavijjā』』ti sārasamāse. Sappāvhāyanavijjāti sappāgamanavijjā. Visavantameva vāti visavamānameva vā. Bhāvaniddesassa hi māna-saddassa antabyappadeso. Yāya karonti, sā visavijjāti yojanā. 『『Visatantrameva vā』』tipi pāṭho. Evaṃ sati sarūpadassanaṃ hoti, visavicāraṇaganthoyevāti attho. Tantranti hi ganthassa parasamaññā. Sapakkhakaapakkhakadvipadacatuppadānanti piṅgalamakkhikādisapakkhakagharagolikādiapakkhakadevamanussacaṅgorādidvipada- kaṇṭasasajambukādicatuppadānaṃ . Rutaṃ vassitaṃ. Gataṃ gamanaṃ, etena 『『sakuṇavijjā』』ti idha migasaddassa lopaṃ, nidassanamattaṃ vā dasseti. Sakuṇañāṇanti sakuṇavasena subhāsubhaphalassa jānanaṃ. Nanu sakuṇavijjāya eva vāyasavijjāpaviṭṭhāti āha 『『taṃ visuññeva sattha』』nti. Taṃtaṃpakāsakasatthānurūpavasena hi idha tassa tassa vacananti daṭṭhabbaṃ.

Paripakkagatabhāvo attabhāvassa, jīvitakālassa ca vasena gahetabboti dasseti 『『idānī』』tiādinā. Ādiṭṭhañānanti ādisitabbassa ñāṇaṃ. Sararakkhaṇanti sarato attānaṃ, attato vā sarassa rakkhaṇaṃ. 『『Sabbasaṅgāhika』』nti iminā miga-saddassa sabbasakuṇacatuppadesu pavattiṃ dasseti, ekasesaniddeso vā esa catuppadesveva miga-saddassa niruḷhattā. Sabbesampi sakuṇacatuppadānaṃ rutajānanasatthassa migacakkasamaññā, yathā taṃ subhāsubhajānanappakāre sabbato bhadraṃ cakkādisamaññāti āha 『『sabba…pe… vutta』』nti.

22.『『Sāmino』』tiādi pasaṭṭhāpasaṭṭhakāraṇavacanaṃ. Lakkhaṇanti tesaṃ lakkhaṇappakāsakasatthaṃ. Pārisesanayena avasesaṃ āvudhaṃ. 『『Yamhi kule』』tiādinā imasmiṃ ṭhāne tathājānanahetu eva sesaṃ lakkhaṇanti dasseti. Ayaṃ visesoti 『『lakkhaṇa』』nti heṭṭhā vuttā lakkhaṇato viseso. Tadatthāvikaraṇatthaṃ 『『idañcettha vatthū』』ti vuttaṃ aggiṃ dhamamānanti aggiṃ mukhavātena jālentaṃ. Makkhesīti vināseti. Piḷandhanakaṇṇikāyāti kaṇṇālaṅkārassa. Gehakaṇṇikāyāti gehakūṭassa, etena ekasesanayaṃ, sāmaññaniddesaṃ vā upetaṃ. Kacchapalakkhaṇanti kummalakkhaṇaṃ. Sabbacatuppadānanti miga-saddassa catuppadavācakattamāha.

23.Asukadivaseti dutiyātatiyāditithivasena vuttaṃ. Asukanakkhattenāti assayujabharaṇīkattikārohaṇīādinakkhattayogavasena. Vippavutthānanti vippavasitānaṃ sadesato nikkhantānaṃ. Upasaṅkamanaṃ upayānaṃ. Apayānaṃ paṭikkamanaṃ. Dutiyapadepīti 『『bāhirānaṃ raññaṃ…pe… bhavissatī』』ti vutte dutiyavākyepi. 『『Abbhantarānaṃ raññaṃ jayo』』tiādīhi dvīhi vākyehi vuttā jayaparājayā pākaṭāyeva.

我來為您直譯這段巴利文： 1.21.然由法護長老師說,如是有支分生長性故如杖身唯為骨支當知。善男子為生族子及行族子。見亦此中亦音見亦不為攝義。云書為云。由摩蘇拉卡作書摩蘇拉卡。王用書王書。此一切為剎帝利明具。寂音為寂義故說"作寂明",義為除障明。寂音唯作短如是說故說"野乾聲明",義為於野乾聲知善不善明。"鬼醫咒為鬼自在咒。地屋為於內地作屋,或土屋。"地明作谷增長明"於精要。召蛇明為蛇來明。唯有毒或唯出毒。因有語指末攝音。以何作,彼毒明為合。亦讀"唯毒經"。如是有自相顯,義為唯毒觀書。因經為書他名。有翼無翼二足四足為如蜜蜂蚊等有翼家蜥等無翼天人昌果拉等二足刺兔野犬等四足。鳴為叫。行為行,以此"鳥明"此中獸音略,或顯唯例。鳥智為以鳥力知善不善果。豈非唯由鳥明入烏明故說"彼別唯書"。因以彼彼顯書隨順力此中應見彼彼說。 以已熟行性自體及命時力應取顯以"今"等。預知為應說智。護己為由己護自,或由自護己。"一切攝"以此顯獸音於一切鳥四足轉,或此一省說因獸音立於四足唯。一切鳥四足鳴知書名獸輪,如彼於善不善知種一切吉輪等名故說"一切等說"。 22"主人"等為勝不勝因說。相為彼等相顯書。以余法余武器。以"於何族"等以於此處如是知因唯余相顯。此差別為從下說"相"相差別。顯彼義說"此中此事"。吹火為以口風燃火。破為滅。裝飾環為耳飾。屋環為屋尖,以此一省法,或入通說。龜相為龜相。一切四足為說獸音說四足。 23.某日為以第二第三等日力說。某宿為以馬頭房宿鬼宿攝政宿等宿合力。離為離已從己地出。近為近。離為退。第二句亦為於說"外王等將"第二語亦。以"內王勝"等二語說勝敗顯唯。;

24.Rāhūti rāhu nāma asurissaro asurarājā. Tathā hi mahāsamayasutte asuranikāye vuttaṃ –

『『Satañca baliputtānaṃ, sabbe verocanāmakā;

Sannayhitvā balisenaṃ, rāhubhaddamupāgamu』』nti. (dī. ni. 2.339);

Tassa candimasūriyānaṃ gahaṇaṃ saṃyuttanikāye candimasuttasūriyasuttehi dīpetabbaṃ. Iti-saddo cettha ādiattho 『『candaggāhādayo』』ti vuttattā, tena sūriyaggāhanakkhattaggāhā saṅgayhanti. Tasmā candimasūriyānamiva nakkhattānampi rāhunā gahaṇaṃ veditabbaṃ. Tato eva hi 『『api cā』』tiādinā nakkhattagāhe dutiyanayo vutto. Aṅgārakādigāhasamāyogopīti aggahitaggahaṇena aṅgārakasasiputtasūragarusukkaravisutaketusaṅkhātānaṃ gāhānaṃ samāyogo api nakkhattagāhoyeva saha payogena gahaṇato. Sahapayogopi hi vedasamayena gahaṇanti vuccati. Ukkānaṃ patananti ukkobhāsānaṃ patanaṃ. Vātasaṅghātesu hi vegena aññamaññaṃ saṅghaṭṭentesu dīpikobhāso viya obhāso uppajjitvā ākāsato patati, tatrāyaṃ ukkāpātavohāro. Jotisatthepi vuttaṃ –

『『Mahāsikhā ca sukkhaggā-rattānilasikhojjalā;

Porisī ca pamāṇena, ukkā nānāvidhā matā』』ti.

Disākālusiyanti disāsu khobhanaṃ, taṃ sarūpato dasseti 『『aggisikhadhūmasikhādīhi ākulabhāvo viyā』』ti iminā, aggisikhadhūmasikhādīnaṃ bahudhā pātubhāvo eva disādāho nāmāti vuttaṃ hoti. Tadeva 『『dhūmaketū』』ti lokiyā vadanti. Vuttañca jotisatthe –

『『Ketu viya sikhāvatī, joti uppātarūpinī』』ti.

Sukkhavalāhakagajjananti vuṭṭhimantarena vāyuvegacalitassa valāhakassa nadanaṃ. Yaṃ lokiyā 『『nighāto』』ti vadanti. Vuttañca jotisatthe –

『『Yadāntalikkhe balavā, māruto mārutāhato;

Patatyadho sa nīghāto, jāyate vāyusambhavo』』ti.

Udayananti lagganamāyūhanaṃ.

『『Yadodeti tadā laganaṃ, rāsīnamanvayaṃ kamā』』ti –

Hi vuttaṃ. Atthaṅgamanampi tato sattamarāsippamāṇavasena veditabbaṃ. Abbhā dhūmo rajo rāhūti imehi catūhi kāraṇehi avisuddhatā. Tabbinimuttatā vodānaṃ. Vuttañca 『『cattārome bhikkhave, candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā bhikkhave, candimasūriyānaṃ upakkilesā, yena…pe… dhūmo…pe… rajo…pe… rāhu bhikkhave…pe… ime kho…pe… na virocantī』』ti (a. ni. 4.50).

25.Devassāti meghassa. Dhārānuppavecchanaṃ vassanaṃ. Avaggāhoti dhārāya avaggahaṇaṃ duggahaṇaṃ, tenāha 『『vassavibandho』』ti. Hatthamuddāti hatthena adhippetaviññāpanaṃ, taṃ pana aṅgulisaṅkocanena gaṇanāyevāti ācariyadhammapālattherena (dī. ni. ṭī. 1.21) vuttaṃ. Ācariyasāriputtattherena pana 『『hatthamuddā nāma aṅgulipabbesu saññaṃ ṭhapetvā gaṇanā』』ti dassitā. Gaṇanā vuccati acchiddakagaṇanā parisesañāyena, sā pana pādasikamilakkhakādayo viya 『『ekaṃ dve』』tiādinā navantavidhinā nirantaragaṇanāti veditabbā. Samūhanaṃ saṅkalanaṃ visuṃ uppādanaṃ apanayanaṃ paṭuppādanaṃ [saṭuppādanaṃ (aṭṭhakathāyaṃ)] 『『saduppādana』』ntipi paṭhanti, sammā uppādananti attho. Ādi-saddena vokalanabhāgahārādike saṅgaṇhāti. Tattha vokalanaṃ visuṃ samūhakaraṇaṃ, vomissananti attho. Bhāgakaraṇaṃ bhāgo. Bhuñjanaṃ vibhajanaṃ hāro. Sāti yathāvuttā piṇḍagaṇanā disvāti ettha diṭṭhamattena gaṇetvāti attho gahetabbo.

Paṭibhānakavīti ettha aṅguttarāgame (a. ni.

我來為您直譯這段巴利文： 24.羅候為名羅候自在阿修羅阿修羅王。如是於大集經說阿修羅眾： "百力子等,一切名毗盧遮那; 整裝力軍,近羅候賢。" 彼取月日應以相應部月經日經顯。此中如是音為初義因說"月取等",以彼攝日取星取。故應知如月日亦星由羅候取。從彼唯故以"又"等說星取第二法。火星等取合亦為以未取取火星木星日神木星金星日星彗星稱取合亦唯星取因與用取。因與用亦由韋陀法說取。流星落為光落。因於風聚以速互擊生如燈光光生從空落,此中此流星落言說。於光書亦說： "大焰及干頂-赤風焰光; 以人量,流星種種思。" 方混濁為於方擾,以"如火焰煙焰等混亂性"此顯彼自相,義為說火焰煙焰等多現唯名方燒。彼唯世人說"煙星"。說於光書： "如星有焰,光變相。" 干云雷為無雨以風力動云鳴。世人說"擊"。說於光書： "當於空強,風風打; 落下彼擊,生風生。" 升爲宿起。因說： "當升時宿,宮次隨。" 沒亦應由從彼七宮量力知。雲煙塵羅候為以此四因不凈。離彼性凈。說"諸比丘此四月日垢,以此垢染月日不暖不光不照。何四?諸比丘云月日垢,以何等煙等塵等羅候比丘等此等等不照。" 25.天為云。滴放為雨。入為滴惡取,故說"雨障"。手印為以手意表顯,然彼以指縮數唯由法護長老師說。然由舍利弗長老師顯"名手印為於指節置想數"。數說無缺數以余法,然彼應知如足式外道等以"一二"等九末法無間數。集為合別生除返生[邪生]亦讀"正生",義為正生。以初音攝分開分等。此中分開為別作集,義為分開。作分為分。享為分取。彼為如說聚數見此中應取以見量數義。 機智詩人此中增支;

4.231) vuttānanti seso, kavīnaṃ kabyakaraṇanti sambandho, etena kavīhi kataṃ, kavīnaṃ vā idaṃ kāveyyanti atthaṃ dasseti. 『『Attano cintāvasenā』』tiādi tesaṃ sabhāvadassanaṃ. Tathā hi vatthuṃ, anusandhiñca sayameva cirena cintetvā karaṇavasena cintākavi veditabbo. Kiñci sutvā sutena asutaṃ anusandhetvā karaṇavasena sutakavi, kiñci atthaṃ upadhāretvā tassa saṅkhipanavitthāraṇādivasena atthakavi, yaṃ kiñci parena kataṃ kabbaṃ vā nāṭakaṃ vā disvā taṃsadisameva aññaṃ attano ṭhānuppattikapaṭibhānena karaṇavasena paṭibhānakavīti. Nti tamatthaṃ. Tappaṭibhāganti tena diṭṭhena sadisaṃ. 『『Kattabba』』nti ettha visesanaṃ, 『『karissāmī』』ti ettha vā bhāvanapuṃsakaṃ. Ṭhānuppattikapaṭibhānavasenāti kāraṇānurūpaṃ pavattanakañāṇavasena. Jīvikatthāyāti pakaraṇādhigatavaseneva vuttaṃ. Kavīnaṃ idanti kabyaṃ, yaṃ 『『gīta』』nti vuccati.

1. Pariggahabhāvena dārikāya gaṇhanaṃ āvāhanaṃ. Tathā dānaṃ vivāhanaṃ. Idha pana tathākaraṇassa uttarapadalopena niddeso, hetugabbhavasena vā, tenāha 『『imassa dārakassā』』tiādi. Itīti evaṃhontesu, evaṃbhāvato vā. Uṭṭhānanti khettādito uppannamāyaṃ. Iṇanti dhanavaḍḍhanatthaṃ parassa dinnaṃ pariyudañcanaṃ. Pubbe paricchinnakāle asampattepi uddharitamiṇaṃ uṭṭhānaṃ, yathāparicchinnakāle pana sampatte iṇanti keci, tadayuttameva iṇagahaṇeneva sijjhanato. Paresaṃ dinnaṃ iṇaṃ vā dhananti sambandho. Thāvaranti ciraṭṭhitikaṃ. Desantare diguṇatiguṇādigahaṇavasena bhaṇḍappayojanaṃ payogo. Tattha vā aññattha vā yathākālaparicchedaṃ vaḍḍhigahaṇavasena payojanaṃ uddhāro. 『『Bhaṇḍamūlarahitānaṃ vāṇijaṃ katvā ettakena udayena saha mūlaṃ dethā』ti dhanadānaṃ payogo, tāvakālikadānaṃ uddhāro』』tipi vadanti. Ajja payojitaṃ diguṇaṃ catuguṇaṃ hotīti yadi ajja payojitaṃ bhaṇḍaṃ, evaṃ aparajja diguṇaṃ, ajja catuguṇaṃ hotīti attho. Subhassa, subhena vā gamanaṃ pavattanaṃ subhago, tassa karaṇaṃ subhagakaraṇaṃ, taṃ pana piyamanāpassa, sassirīkassa vā karaṇamevāti āha 『『piyamanāpakaraṇa』』ntiādi. Sassirīkakaraṇanti sarīrasobhaggakaraṇaṃ. Vilīnassāti patiṭṭhahitvāpi paripakkamapāpuṇitvā vilopassa. Tathā paripakkabhāvena aṭṭhitassa. Pariyāyavacanametaṃ padacatukkaṃ. Bhesajjadānanti gabbhasaṇṭhāpanabhesajjassa dānaṃ. Tīhi kāraṇehīti ettha vātena, pāṇakehi vā gabbhe vinassante na purimakammunā okāso kato, tappaccayā eva kammaṃ vipaccati, sayameva pana kammunā okāse kate na ekantena vātā, pāṇakā vā apekkhitabbāti kammassa visuṃ kāraṇabhāvo vuttoti daṭṭhabbaṃ. Vinayaṭṭhakathāyaṃ (vi. aṭṭha.

我來為您直譯這段巴利文： 4.231.說為余,詩人作詩為關係,以此顯由詩人作,或詩人此詩。"以自思力"等為彼等自性顯。如是應知事及連續唯自久思以作力為思詩人。聞何以聞合未聞以作力為聞詩人,觀何義以彼略廣等力為義詩人,見何他作詩或戲以自處生機智以作力為機智詩人。解彼義。如彼見為與彼見同。"應作"此中形容,"將作"此中或中性作。以處生機智力為以因相應轉智力。為活命為以論證力唯說。詩人此故詩,彼說"歌"。 26.以攝受性取女為娶。如是給嫁。然此中如是作以後詞略說,或以因胎力,故說"此童"等。如是為如是有等,或從如是性。生為從田等生收。債為為財增給他掘。前定時未至亦舉債生,然於如定時至債為某,彼不應唯以債取成故。與他債或財為關係。固為長住。以於異地二倍三倍等取力貨物用為用。於彼或他處以如時限取利力用為取。亦說"無貨物本為商以如是利共本給為財用,暫給取"。今用二倍四倍為若今用貨物,如是後日二倍,今四倍義。善或以善行轉善運,彼作善運作,然彼作可愛可意或有吉祥作唯故說"作可愛可意"等。作有吉祥為作身美。離為雖住得熟壞。如是以熟性不住。此四句為異名語。藥給為住胎藥給。以三因此中應見風或命於胎壞非前業作處,由彼緣唯業熟,然唯業作處不一向應待風命為業別因性說。於律復注;;

2.185) pana vātena pāṇakehi vā gabbho vinassanto kammaṃ vinā na vinassatīti adhippāyena tamaññātra dvīhi kāraṇehīti vuttaṃ. Nibbāpanīyanti upasamakaraṃ. Paṭikammanti yathā te na khādanti, tathā paṭikaraṇaṃ.

Bandhakaraṇanti yathā jiṃ cāletuṃ na sakkoti, evaṃ anāloḷitakaraṇaṃ. Parivattanatthanti āvudhādinā saha ukkhittahatthānaṃ aññattha parivattanatthaṃ, attanā gopitaṭṭhāne akhipetvā parattha khipanatthanti vuttaṃ hoti. Khipatīti ca aññattha khipatīti attho. Vinicchayaṭṭhāneti aḍḍavinicchayaṭṭhāne. Icchitatthassa devatāya kaṇṇe kathanavasena jappanaṃ kaṇṇajappananti ca vadanti. Devataṃ otāretvāti ettha mantajappanena devatāya otāraṇaṃ. Jīvikatthāyāti yathā pāricariyaṃ katvā jīvitavutti hoti, tathā jīvitavuttikaraṇatthāya. Ādiccapāricariyāti karamālāhi pūjaṃ katvā sakaladivasaṃ ādiccābhimukhāvaṭṭhānena ādiccassa paricaraṇaṃ. 『『Tathevā』』ti iminā 『『jīvikatthāyā』』ti padamākaḍḍhati. Sirivhāyananti ī-kārato a-kāralopena sandhiniddeso, tenāha 『『siriyā avhāyana』』nti. 『『Sirenā』』ti pana ṭhānavasena avhāyanākāraṃ dasseti. Ye tu a-kārato a-kārassa lopaṃ katvā 『『siravhāyana』』nti paṭhanti, tesaṃ pāṭhe ayamattho 『『mantaṃ jappetvā sirasā icchitassa atthassa avhāyana』』nti.

我來為您直譯這段巴利文：

然於律復注以風或命胎壞無業不壞意故說彼他二因。滅為作寂。對作為如彼等不食,如是對作。

作縛為如不能動舌,如是作不動。為轉為與武器等共舉手等他處轉,義為說不投於自護處投於他處。投為義為投他處。於判處為於諍判處。以說所欲義於天耳力誦為耳誦亦說。引天下此中以咒誦天引下。為活命為如作侍活命有,如是為作活命。日侍為以花鬘作供一切日面日侍。"如是"以此牽"為活命"句。吉召為以伊音阿音略合說,故說"由吉召"。然"以首"以處力顯召相。然彼等作阿音從阿音略讀"首召",彼等讀此義為"誦咒以頭召所欲義"。

27.Devaṭṭhānanti devāyatanaṃ. Upahāranti pūjaṃ. Samiddhikāleti āyācitassa atthassa siddhakāle. Santipaṭissavakammanti devatāyācanāya yā santi paṭikattabbā, tassā paṭissavakaraṇaṃ. Santīti cettha mantajappanena pūjākaraṇaṃ, tāya santiyā āyācanappayogoti attho. Tasminti yaṃ 『『sace me idaṃ nāma samijjhissatī』』ti vuttaṃ, tasmiṃ paṭissavaphalabhūte yathābhipatthitakammasmiṃ. Tassāti yo 『『paṇidhī』』ti ca vutto, tassa paṭissavassa. Yathāpaṭissavañhi upahāre kate paṇidhiāyācanā katā niyyātitā hotīti. Gahitamantassāti uggahitamantassa. Payogakaraṇanti upacārakammakaraṇaṃ. Itīti kāraṇatthe nipāto, tena vassavossa-saddānaṃ purisapaṇḍakesu pavattiṃ kāraṇabhāvena dasseti, paṇḍakato visesena asati bhavatīti vasso. Purisaliṅgato virahena avaasati hīḷito hutvā bhavatīti vosso. Viseso rāgassavo yassāti vasso. Vigato rāgassavo yassāti vossoti niruttinayena padasiddhītipi vadanti. Vassakaraṇaṃ tadanurūpabhesajjena. Vossakaraṇaṃ pana uddhatabījatādināpi, teneva jātakaṭṭhakathāyaṃ 『『vossavarāti uddhatabījā orodhapālakā』』ti vuttaṃ . Acchandikabhāvamattanti itthiyā akāmabhāvamattaṃ. Liṅganti purisanimittaṃ.

Vatthubalikammakaraṇanti gharavatthusmiṃ balikammassa karaṇaṃ, taṃ pana upaddavapaṭibāhanatthaṃ, vaḍḍhanatthañca karonti, mantajappanena attano, aññesañca mukhasuddhikaraṇaṃ.Tesanti aññesaṃ. Yoganti bhesajjapayogaṃ. Vamananti pacchindanaṃ. Uddhaṃvirecananti vamanabhedameva 『『uddhaṃ dosānaṃ nīharaṇa』』nti vuttattā. Virecananti pakativirecanameva. Adhovirecananti suddhavatthikasāvavatthiādivatthikiriyā 『『adho dosānaṃ nīharaṇa』』nti vuttattā. Atho vamanaṃ uggiraṇameva, uddhaṃvirecanaṃ dosanīharaṇaṃ. Tathā virecanaṃ virekova, adhovirecanaṃ dosanīharaṇanti ayametesaṃ viseso pākaṭo hoti. Dosānanti ca pittādidosānanti attho. Semhanīharaṇādi sirovirecanaṃ.Kaṇṇabandhanatthanti chinnakaṇṇānaṃ saṅghaṭanatthaṃ. Vaṇaharaṇatthanti arupanayanatthaṃ. Akkhitappanatelanti akkhīsu usumassa nīharaṇatelaṃ. Yena akkhimhi añjite uṇhaṃ usumaṃ nikkhamati. Yaṃ nāsikāya gaṇhīyati, taṃ natthu.Paṭalānīti akkhipaṭalāni. Nīharaṇasamatthanti apanayanasamatthaṃ. Khārañjananti khārakamañjanaṃ. Sītameva saccaṃ niruttinayena, tassa kāraṇaṃ añjanaṃ saccañjananti āha 『『sītalabhesajjañjana』』nti. Salākavejjakammanti akkhirogavejjakammaṃ. Salākasadisattā salākasaṅkhātassa akkhirogassa vejjakammanti hi sālākiyaṃ. Idaṃ pana vuttāvasesassa akkhirogapaṭikammassa saṅgahaṇatthaṃ vuttaṃ 『『tappanādayopi hi sālākiyānevā』』ti. Paṭividdhassa salākassa nikkhamanatthaṃ vejjakammaṃ salākavejjakammanti keci, taṃ pana sallakattiyapadeneva saṅgahitanti daṭṭhabbaṃ.

我來幫您翻譯巴利文，會按照您要求直譯成簡體中文，保持完整性並注意對仗： 27 神祠即是天神居所。供獻即是供養。成就時即是所求事項成就之時。承諾之行為即是對天神祈求時應當履行的承諾。此處的"承諾"是指通過唸誦咒語進行供養，以此承諾來行使祈求之意。"其中"指的是"若此事得以成就"所說的那個作為承諾結果的如所愿求之事。"其"指的是稱為"願望"的那個承諾。因為按照承諾進行供獻時，願望祈求即成就完成。持咒者即是已學得咒語者。行使即是進行修習之事。"是故"是表示原因的不變詞，由此顯示"vassa"和"vossa"二詞在男人與黃門中運用的原因：因特別缺乏而成為"vassa"（陽性者）；因遠離男相而成為輕賤的"vossa"（黃門）。有特殊的貪慾漏者為"vassa"；已離貪慾漏者為"vossa"，按詞源學的方法解釋詞義形成。使成為男子是用相應的藥物。使成為黃門則是通過去除生殖器官等方式，因此在《本生經注》中說"vossavara指去勢的內宮守衛"。僅是無慾狀態即是女子不想行淫的狀態。生殖器即是男根。 宅基祭祀即是在房屋地基上進行祭祀，這是爲了避禍和增益而做；通過唸誦咒語使自己和他人得到口業清凈。"彼等"指其他人。藥物即是藥物使用。嘔吐即是催吐。向上凈化即是嘔吐的一種，因為說是"向上排出諸病"。凈化即是普通的凈化。向下凈化即是灌腸等灌注之事，因為說是"向下排出諸病"。又，嘔吐就是嘔出，向上凈化是排出病邪。同樣，凈化就是瀉下，向下凈化是排出病邪，這是它們明顯的區別。"諸病"是指痰等病邪。袪痰等頭部凈化。為縫合耳朵即是為接合斷耳。為治療傷口即是爲了使傷口癒合。熱眼油即是去除眼中熱感的油。塗抹在眼睛時能使熱氣排出。從鼻子吸入的是鼻藥。膜即是眼膜。能去除即是能清除。堿性眼藥即是含堿性的眼藥。清涼即是真實，按詞源學方法，其原因是眼藥，稱為真實眼藥，故說"清涼藥眼藥"。針刺醫療即是眼病醫療。因類似針刺，稱為針刺眼病的醫療即是眼科醫學。這是爲了包含上述以外的眼病治療而說的，因為"滋潤等也都是眼科醫療"。有人說針刺醫療是爲了取出已刺入的針而進行的醫療，但這應當理解為已包含在外科醫療一詞中。

Sallassa paṭividdhassa kattanaṃ ubbāhanaṃ sallakattaṃ, tadatthāya vejjakammaṃ sallakattavejjakammaṃ. Kumāraṃ bharatīti kumārabhato, tassa bhāvo komārabhaccaṃ, kumāro eva vā komāro, bhatanaṃ bhaccaṃ, tassa bhaccaṃ tathā, tadabhinipphādakaṃ vejjakammanti attho. Mūlāni padhānāni rogūpasamane samatthāni bhesajjāni mūlabhesajjāni, mūlānaṃ vā byādhīnaṃ bhesajjāni tathā. Mūlānubandhavasena hi duvidho byādhi. Tatra mūlabyādhimhi tikicchite yebhuyyena itaraṃ vūpasamati, tenāha 『『kāyatikicchataṃdassetī』』tiādi . Tattha kāyatikicchatanti mūlabhāvato sarīrabhūtehi bhesajjehi, sarīrabhūtānaṃ vā rogānaṃ tikicchakabhāvaṃ. Khārādīnīti khārodakādīni. Tadanurūpe vaṇeti vūpasamitassa mūlabyādhino anucchavike arumhi. Tesanti mūlabhesajjānaṃ. Apanayanaṃ apaharaṇaṃ, tehi atikicchananti vuttaṃ hoti. Idañca komārabhaccasallakattasālākiyādivisesabhūtānaṃ tantīnaṃ pubbe vuttattā pārisesavasena vuttaṃ, tasmā tadavasesāya tantiyā idha saṅgaho daṭṭhabbo, sabbāni cetāni ājīvahetukāniyeva idhādhippetāni 『『micchājīvena jīvikaṃ kappentī』』ti (dī. ni. 1.21) vuttattā. Yaṃ pana tattha tattha pāḷiyaṃ 『『iti vā』』ti vuttaṃ. Tattha itī-ti pakāratthe nipāto, vā-ti vikappanatthe. Idaṃ vuttaṃ hoti – iminā pakārena, ito aññena vāti. Tena yāni ito bāhirakapabbajitā sippāyatanavijjāṭṭhānādīni jīvikopāyabhūtāni ājīvikapakatā upajīvanti, tesaṃ pariggaho katoti veditabbaṃ.

Mahāsīlavaṇṇanā niṭṭhitā.

Pubbantakappikasassatavādavaṇṇanā

1. Idāni suññatāpakāsanavārassatthaṃ vaṇṇento anusandhiṃ pakāsetuṃ 『『eva』』ntiādimāha. Tattha vuttavaṇṇassāti sahatthe chaṭṭhivacanaṃ, sāmiatthe vā anusandhi-saddassa bhāvakammavasena kiriyādesanāsu pavattanato. Bhikkhusaṅghena vuttavaṇṇassāti 『『yāvañcidaṃ tena bhagavatā』』tiādinā vuttavaṇṇassa. Tatra pāḷiyaṃ ayaṃ sambandho – na bhikkhave, ettakā eva buddhaguṇā ye tumhākaṃ pākaṭā, apākaṭā pana 『『atthi bhikkhave, aññe dhammā』』ti vitthāro. 『『Ime diṭṭhiṭṭhānā evaṃ gahitā』』tiādinā sassatādidiṭṭhiṭṭhānānaṃ yathāgahitākārassa suññabhāvappakāsanato, 『『tañca pajānanaṃ na parāmasatī』』ti sīlādīnañca aparāmasanīyabhāvadīpanena niccasārādivirahappakāsanato, yāsu vedanāsu avītarāgatāya bāhirānaṃ etāni diṭṭhivibandhakāni sambhavanti, tāsaṃ paccayabhūtānañca sammohādīnaṃ vedakakārakasabhāvābhāvadassanamukhena sabbadhammānaṃ attattaniyatāvirahadīpanato, anupādāparinibbānadīpanato ca ayaṃ desanā suññatāvibhāvanappadhānāti āha 『『suññatāpakāsanaṃ ārabhī』』ti.

Pariyattīti vinayādibhedabhinnā manasā vavatthāpitā tanti. Desanāti tassā tantiyā manasā vavatthāpitāya vibhāvanā, yathādhammaṃ dhammābhilāpabhūtā vā paññāpanā, anulomādivasena vā kathananti pariyattidesanānaṃ viseso pubbeyeva vavatthāpitoti imamatthaṃ sandhāya 『『desanāya, pariyattiya』』nti ca vuttaṃ. Evamādīsūti ettha ādi-saddena saccasabhāvasamādhipaññāpakatipuññāpattiñeyyādayo saṅgayhanti. Tathā hi ayaṃ dhamma-saddo 『『catunnaṃ bhikkhave, dhammānaṃ ananubodhā』』tiādīsu (a. ni. 4.1) sacce pavattati, 『『kusalā dhammā akusalā dhammā』』tiādīsu (dha. sa. tikamātikā 1) sabhāve, 『『evaṃdhammā te bhagavanto ahesu』』ntiādīsu (dī. ni.

我來繼續幫您翻譯巴利文，按照要求直譯成簡體中文： 外科手術即是切除穿透的箭矢，為此而行醫術即是外科醫療。養育童子者為養童者，其性質為兒科醫學；或者說童子即是嬰兒，養育即是照料，其照料如是，即是完成此事的醫療之意。根是主要的、能平息疾病的藥物為根藥，或者說是根本疾病的藥物。因為疾病有兩種，以根本關聯為基礎。其中治療了根本病時，大多其他病也會平息，因此說"顯示身體醫療"等。其中身體醫療即是從根本上用體性藥物，或者說是對體性疾病的治療性質。堿等即是堿水等。相應的瘡即是與已平息的根本病相適宜的瘡。它們即是根藥。去除即是拔除，意思是說被它們過度治療。這是在前面已說過兒科、外科、眼科等特殊學科后，按剩餘法則而說的，因此應當理解為這裡包含其餘的學科，這裡所說的這一切都是以謀生為目的，因為說"以邪命養活"。在各處經文中所說的"如是等"，其中"如是"是表示方式的不變詞，"等"是表示選擇的意思。這是說：以此方式，或以其他方式。由此應當知道，包括了外道出家人以技藝處、明處等作為謀生手段而賴以生活的那些事物。 大戒品註釋結束。 前際分別常見論註釋 28 現在爲了解釋空性開顯品的意義而顯示聯繫，說"如是"等。其中"所說色"是具格的第六格語，或者是屬格，因為聯繫一詞依存在性和業用在諸行為和說明中轉起。比丘僧團所說色即是由"直至彼世尊"等所說的色。在那經文中是這樣連線的：諸比丘，佛德不僅僅是你們所明瞭的這些，還有未明瞭的"諸比丘，有其他諸法"等詳說。由於"這些見處如是執取"等顯示常見等見處如所執取的狀態是空性，由於"彼了知不執取"等顯示戒等不可執取性而說明無常實等，由於通過顯示在未離貪的諸受中外道的這些見結生起，以及作為其因緣的愚癡等無有能受者、作者自性，來說明一切法無我無我所，以及由於顯示無取般涅槃，所以這個說法是以顯明空性為主，因此說"開始空性開顯"。 教理即是由心確立的、以律等差別而有差別的傳承。說法即是對已由心確立的傳承的開顯，或者是如法的法言說性的施設，或者是依隨順等方式的說明。如是教理和說法的區別在前已確立，考慮到這個意思而說"說法的，教理的"。在"如是等"中，以"等"字包括諦、自性、定、慧、自然、福、得、所知等。如是，這個"法"字在"諸比丘，由於不證知四法"等處是指諦，在"善法、不善法"等處是指自性，在"彼諸世尊有如是法"等處是指...

2.13, 94, 145; 3.142; ma. ni. 3.167; saṃ. ni. 5.378) samādhimhi, 『『saccaṃ dhammo dhiti cāgo, sa ve pecca na socati』』tiādīsu (saṃ. ni. 1.246; su. ni. 190) paññāyaṃ, 『『jātidhammānaṃ bhikkhave, sattānaṃ evaṃ icchā uppajjatī』』tiādīsu (ma. ni. 1.131; 3.373; paṭi. ma. 1.33) pakatiyaṃ, 『『dhammo suciṇṇo sukhamāvahātī』』tiādīsu (su. ni. 184; theragā. 303; jā. 1.10.102; 15.385) puññe, 『『cattāro pārājikā dhammā』』tiādīsu (pārā. 233) āpattiyaṃ, 『『sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī』』tiādīsu (mahāni. 156; cūḷani. 85; paṭi. ma.

我來 助您翻譯這段巴利文： 在"彼等世尊有如是法"等處是指定，在"真實、法、堅毅、捨棄，彼確實死後不憂"等處是指慧，在"諸比丘，對於有生法之眾生如是慾望生起"等處是指自性，在"善行之法能帶來安樂"等處是指福德，在"四波羅夷法"等處是指罪，在"一切法以一切行相於佛世尊智門現起"等處是指所知。 備註：這段文獻主要引述了不同經典中"法"(dhamma)一詞的各種含義和用法，包括它在不同語境下可以指代定力、智慧、自性、福德、罪過和所知等多種含義。文中提到的經典出處包括《相應部》、《中部》、《小部》等典籍。

3.5) ñeyye pavattati. Dhammā hontīti sattajīvato suññā dhammamattā hontīti attho. Kimatthiyaṃ guṇe pavattananti āha 『『tasmā』』tiādi.

Makasatuṇḍasūciyāti sūcimukhamakkhikāya tuṇḍasaṅkhātāya sūciyā. Alabbhaneyyapatiṭṭho viyāti sambandho. Aññatra tathāgatāti ṭhapetvā tathāgataṃ. 『『Duddasā』』ti padeneva tesaṃ dhammānaṃ dukkhogāhatā pakāsitāti 『『alabbhaneyyapatiṭṭhā』』 icceva vuttaṃ. Labhitabbāti labbhanīyā, sā eva labbhaneyyā, labhīyate vā labbhanaṃ, tamarahatīti labbhaneyyā, na labbhaneyyā alabbhaneyyā, patiṭṭhahanti etthāti patiṭṭhā, patiṭṭhahanaṃ vā patiṭṭhā, alabbhaneyyā patiṭṭhā etthāti alabbhaneyyapatiṭṭhā. Idaṃ vuttaṃ hoti – sace koci attano pamāṇaṃ ajānanto ñāṇena te dhamme ogāhituṃ ussāhaṃ kareyya, tassa taṃ ñāṇaṃ appatiṭṭhameva makasatuṇḍasūci viya mahāsamuddeti. Ogāhitumasakkuṇeyyatāya 『『ettakā ete īdisā vā』』ti te passituṃ na sakkāti vuttaṃ 『『gambhīrattā eva duddasā』』ti. Ye pana daṭṭhumeva na sakkā, tesaṃ ogāhitvā anu anu bujjhane kathā eva natthīti āha 『『duddasattā eva duranubodhāti. Sabbakilesapariḷāhapaṭippassaddhisaṅkhātaaggaphalamatthake samuppannatā, purecarānucaravasena nibbutasabbakilesapariḷāhasamāpattisamokiṇṇattā ca nibbutasabbapariḷāhā. Tabbhāvato santāti attho. Santārammaṇāni maggaphalanibbānāni anupasantasabhāvānaṃ kilesānaṃ, saṅkhārānañca abhāvato.

Atha vā kasiṇugghāṭimākāsatabbisayaviññāṇānaṃ anantabhāvo viya susamūhatavikkhepatāya niccasamāhitassa manasikārassa vasena tadārammaṇadhammānaṃ santabhāvo veditabbo. Avirajjhitvā nimittapaṭivedho viya issāsānaṃ avirajjhitvā dhammānaṃ yathābhūtasabhāvāvabodho sāduraso mahārasova hotīti āha 『『atittikaraṇaṭṭhenā』』ti, atappanakaraṇasabhāvenāti attho. Sohiccaṃ titti tappananti hi pariyāyo. Atittikaraṇaṭṭhenāti patthetvā sādurasakaraṇaṭṭhenātipi atthaṃ vadanti. Paṭivedhappattānaṃ tesu ca buddhānameva sabbākārena visayabhāvūpagamanato na takkabuddhiyā gocarāti āha 『『uttamañāṇavisayattā』』tiādi. Nipuṇāti ñeyyesu tikkhappavattiyā chekā. Yasmā pana so chekabhāvo ārammaṇe appaṭihatavuttitāya, sukhumañeyyaggahaṇasamatthatāya ca supākaṭo hoti, tasmā vuttaṃ 『『saṇhasukhumasabhāvattā』』ti. Paṇḍitehiyevāti avadhāraṇaṃ samatthetuṃ 『『bālānaṃ avisayattā』』ti āha.

Ayaṃ aṭṭhakathānayato aparo nayo – vinayapaṇṇattiādigambhīraneyyavibhāvanato gambhīrā. Kadāciyeva asaṅkhyeyye mahākappe atikkamitvāpi dullabhadassanatāya duddasā. Dassanañcettha paññācakkhuvaseneva veditabbaṃ. Dhammanvayasaṅkhātassa anubodhassa kassacideva sambhavato duranubodhā. Santasabhāvato, veneyyānañca sabbaguṇasampadānaṃ pariyosānattā santā. Attano paccayehi padhānabhāvaṃ nītatāya paṇītā. Samadhigatasaccalakkhaṇatāya atakkehi puggalehi, atakkena vā ñāṇena avacaritabbato atakkāvacarā. Nipuṇaṃ, nipuṇe vā atthe saccapaccayākārādivasena vibhāvanato nipuṇā. Loke aggapaṇḍitena sammāsambuddhena veditabbato pakāsitabbato paṇḍitavedanīyā.

Anāvaraṇañāṇapaṭilābhato hi bhagavā 『『sabbavidūhamasmi, (ma. ni. 1.178; 2.342; dha. pa. 353; mahāva. 11) dasabalasamannāgato bhikkhave, tathāgato』』tiādinā (saṃ. ni. 2.21;

我來幫您翻譯這段巴利文： 法存在，意思是空無有情眾生，僅有諸法而已。為什麼說轉起于功德，為此說"所以"等。 以蚊子口針，即以蚊蟲口中所謂的針。如不可得立足，是連線詞。除如來外，即是除去如來。由"難見"一詞已顯示彼等諸法難以通達，所以只說"不可得立足"。應可得即是可得的，即是可得，或者說可得是被得到，適合於此即是可得，不可得即是不可得，立足於此即是立足，或者說立足即是安住，不可得立足於此即是不可得立足。這是說：如果有人不知自己的程度而以智欲努力深入彼等諸法，他的智慧就像蚊子口針投入大海一樣完全無法立足。由於無法深入所以說"因甚深故難見"，意思是不能見"這些是如此多、如此性質"。對於完全不能見的，更不用說深入后漸次覺悟的問題，所以說"因難見故難以覺悟"。因為在最上果位頂點生起所謂的一切煩惱熱惱止息，以及依前後相隨而熄滅一切煩惱熱惱而入定，故說熄滅一切熱惱。由於具此性質故說寂靜。寂靜所緣的道果涅槃是因為沒有不寂靜本性的諸煩惱和諸行。 或者，應當了知如同遍處除去後的虛空及其所緣識的無邊性一樣，由於善除散亂而常入定的作意力，其所緣諸法的寂靜性。如同射手不失誤地貫中標的一樣，不失誤地如實通達諸法的本性是殊妙味、大味，所以說"以不能滿足義"，意思是以不能厭足的性質。因為滿足、厭足是同義語。"以不能滿足義"也有人說是以渴求妙味義。由於是證悟者的境界，而在他們中也只有諸佛才能以一切行相到達境界，不是尋思智慧所行，所以說"因為是最上智的境界"等。微妙即是對所知銳利轉起而靈巧。又因為這靈巧性因在所緣中無礙運轉、能夠把握微細所知而極其明顯，所以說"因為性質細密精妙"。"唯為智者"的限定，爲了證成而說"因為非愚者的境界"。 這是註釋道理的另一方式：因為顯示律制等甚深所知故稱甚深。因為僅在難以計數的大劫之後才能得見故稱難見。這裡的見應當知道是依慧眼而說。因為隨法所謂的隨覺僅對某些人生起故稱難隨覺。因為寂靜本性，以及對所化眾生是一切功德成就的終點故稱寂靜。因為被自己的諸緣引導至最勝位故稱殊勝。因為已證得真諦相故，應由非尋思之人或非尋思之智所行故稱非尋思所行。因為依諦、緣起等方式顯示微妙或微妙義故稱微妙。因為應由世間最上智者正等覺者了知、宣說故稱應智者知。 因為世尊得無礙智，所以以"我是一切知者"、"諸比丘，如來具足十力"等...

2.22) attano sabbaññutādiguṇe pakāsesi, tenevāha 『『sayaṃ abhiññā sacchikatvā pavedetī』』ti. Sayaṃ-saddena, niddhāritāvadhāraṇena vā nivattetabbamatthaṃ dassetuṃ 『『anaññaneyyo hutvā』』ti vuttaṃ, aññehi abodhito hutvāti attho. Abhiññāti ya-kāralopo 『『aññāṇatā āpajjatī』』tiādīsu (pari. 296) viyāti dasseti 『『abhivisiṭṭhena ñāṇenā』』ti iminā. Apica 『『sayaṃ abhiññā』』ti padassa anaññaneyyo hutvāti atthavacanaṃ, 『『sacchikatvā』』ti padassa pana sayameva…pe… katvāti. Sayaṃ-saddā hi sacchikatvāti etthāpi sambajjhitabbo. Abhivisiṭṭhena ñāṇenāti ca tassa hetuvacanaṃ, karaṇavacanaṃ vā.

Tattha kiñcāpi sabbaññutaññāṇaṃ phalanibbānāni viya sacchikātabbasabhāvaṃ na hoti, āsavakkhayañāṇe pana adhigate adhigatameva hoti, tasmā tassa paccakkhakaraṇaṃ sacchikiriyāti āha 『『abhivisiṭṭhena ñāṇena paccakkhaṃ katvā』』ti. Hetuatthe cetaṃ karaṇavacanaṃ, aggamaggañāṇasaṅkhātassa abhivisiṭṭhañāṇassādhigamahetūti attho. Abhivisiṭṭhañāṇanti vā paccavekkhaṇāñāṇe adhippete karaṇatthe karaṇavacanampi yujjateva. Pavedanañcettha aññāvisayānaṃ saccādīnaṃ desanākiccasādhanato, 『『ekomhi sammāsambuddho』』tiādinā (mahāva. 11; kathā. 405) paṭijānanato ca veditabbaṃ. Guṇadhammehīti guṇasaṅkhātehi dhammehi. Yathābhūtameva yathābhuccaṃ sakatthe ṇyapaccayavasena.

Vadamānāti ettha sattiattho mānasaddo yathā 『『ekapuggalo bhikkhave, loke uppajjamāno uppajjatī』』ti, (a. ni. 1.170; kathā. 405) tasmā vattuṃ ussāhaṃ karontoti attho. Evaṃbhūtā hi vattukāmā nāma honti, tenāha 『『tathāgatassā』』tiādi . Sāvasesaṃ vadantāpi viparītavadantā viya sammā vadantīti na vattabbāti yathā sammā vadanti, tathā dassetuṃ 『『ahāpetvā』』tiādi vuttaṃ. Tena hi anavasesavadanameva sammā vadananti dasseti. 『『Vattuṃ sakkuṇeyyu』』nti iminā ca 『『vadeyyu』』nti etassa samatthanatthabhāvamāha yathā 『『so imaṃ vijaṭaye jaṭa』』nti (saṃ. ni. 1.23; peṭako. 22; mi. pa. 1.

我來幫您翻譯這段巴利文： 說明自己的一切智性等功德，因此說"自己證知已宣說"。爲了顯示以"自己"一詞或以限定確定應當遮遣的義，說"成為不須他引導"，意思是成為不須他人覺悟。"證知"是省略ya音節，如"成為無知"等處一樣，以"以殊勝智"來顯示這點。又"自己證知"這詞的意思說明是"成為不須他引導"，而"作證"一詞則是"自己...等...作"。因為"自己"一詞也應當連結于"作證"。"以殊勝智"是其因說明或工具說明。 其中雖然一切智智不像果和涅槃那樣是應當證知的本質，但在證得漏盡智時也就證得了，因此說其現見是作證，所以說"以殊勝智作現見"。這是因義的工具語，意思是以稱為最上道智的殊勝智證得之因。或者說若理解殊勝智是觀察智，工具語表示工具義也是適合的。這裡的宣說應當從宣說以他人為境的諸諦等成就說法作用，以及以"我是正等覺者"等自稱來理解。功德法即是稱為功德的諸法。如實性即是如實，以自義的nya詞尾。 "說"中，mana詞是表示能力義，如"諸比丘，一人生起於世間時生起"，因此意思是作說的努力。因為這樣的人才是想說的人，所以說"如來"等。即使說不完整的也像說相反的一樣不能說是正說，爲了顯示如何正說，所以說"不減少"等。因為由此顯示唯有無餘說才是正說。以"能夠說"來說明"應說"是表示能力義，如"他能解開此結"...

1.9) ye evaṃ bhagavatā thomitā, te dhammā katameti yojanā. 『『Atthi bhikkhave, aññeva dhammā』』tiādipāḷiyā 『『sabbaññutaññāṇa』』nti vuttavacanassa virodhibhāvaṃ codento 『『yadi eva』』ntiādimāha. Tattha yadi evanti evaṃ 『『sabbaññutaññāṇa』』nti vuttavacanaṃ yadi siyāti attho. Bahuvacananiddesoti 『『atthi bhikkhave』』tiādīni sandhāya vuttaṃ. Atthi-saddopi hi idha bahuvacanoyeva 『『atthi khīrā, atthi gāvo』』tiādīsu viya nipātabhāvasseva icchitattā. Yadipi tadidaṃ ñāṇaṃ ekameva sabhāvato, tathāpi sampayogato, ārammaṇato ca puthuvacanappayogamarahatīti vissajjeti 『『puthucitta…pe… rammaṇato』』ti iminā. Puthucittasamāyogatoti puthūhi cittehi sampayogato. Puthūni ārammaṇāni etassāti puthuārammaṇaṃ, tabbhāvato sabbārammaṇattāti vuttaṃ hoti.

Apica puthu ārammaṇaṃ ārammaṇametassāti puthuārammaṇārammaṇanti etasmiṃ atthe 『『oṭṭhamukho, kāmāvacara』』ntiādīsu viya ekassa ārammaṇasaddassa lopaṃ katvā 『『puthuārammaṇato』』ti vuttaṃ, tenassa puthuñāṇakiccasādhakattaṃ dasseti. Tathā hetaṃ ñāṇaṃ tīsu kālesu appaṭihatañāṇaṃ, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ, chasu asādhāraṇañāṇesu sesāsādhāraṇañāṇāni, sattāriyapuggalavibhāvanakañāṇaṃ, aṭṭhasu parisāsu akampanañāṇaṃ, navasattāvāsaparijānanañāṇaṃ, dasabalañāṇanti evamādīnaṃ anekasatasahassabhedānaṃ ñāṇānaṃ yathāsambhavaṃ kiccaṃ sādheti, tesaṃ ārammaṇabhūtānaṃ anekesampi dhammānaṃ tadārammaṇabhāvatoti daṭṭhabbaṃ. 『『Tañhī』』tiādi yathākkamaṃ tabbivaraṇaṃ. 『『Yathāhā』』tiādinā paṭisambhidāmaggapāḷiṃ sādhakabhāvena dasseti. Tatthāti atītadhamme. Ekavāravasena puthuārammaṇabhāvaṃ nivattetvā anekavāravasena kamappavattiyā taṃ dassetuṃ 『『punappunaṃ uppattivasenā』』ti vuttaṃ. Kamenāpi hi sabbaññutaññāṇaṃ visayesu pavattati, na tathā sakiṃyeva . Yathā bāhirakā vadanti 『『sakiṃyeva sabbaññū sabbaṃ jānāti, na kamenā』』ti.

Yadi evaṃ acinteyyāparimeyyappabhedassa ñeyyassa paricchedavatā ekena ñāṇena niravasesato kathaṃ paṭivedhoti, ko vā evamāha 『『paricchedavantaṃ sabbaññutaññāṇa』』nti. Aparicchedañhi taṃ ñāṇaṃ ñeyyamiva. Vuttañhetaṃ 『『yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇa』』nti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5 adhippāyatthameva gahitaṃ viya dissati) evampi jātibhūmisabhāvādivasena, disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne anavasesapaṭivedho na sambhavatiyevāti? Nayidamevaṃ. Yañhi kiñci bhagavatā ñātumicchitaṃ sakalamekadeso vā, tattha appaṭihatacāritāya paccakkhato ñāṇaṃ pavattati. Vikkhepābhāvato ca bhagavā sabbakālaṃ samāhitoti ñātumicchitassa paccakkhabhāvo na sakkā nivāretuṃ. Vuttañhi 『『ākaṅkhāpaṭibaddhaṃ buddhassa bhagavato ñāṇa』』ntiādi, (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5) nanu cettha dūrato cittapaṭaṃ passantānaṃ viya, 『『sabbe dhammā anattā』』ti vipassantānaṃ viya ca anekadhammāvabodhakāle anirūpitarūpena bhagavato ñāṇaṃ pavattatīti gahetabbanti? Gahetabbaṃ acinteyyānubhāvatāya buddhañāṇassa. Tenevāha 『『buddhavisayo acinteyyo』』ti, (a. ni.

我來幫您翻譯這段巴利文： 這是連線：世尊如此讚歎的那些法是什麼？以"諸比丘，還有其他諸法"等經文，指出與所說的"一切智智"相矛盾而問難說"如果這樣"等。其中"如果這樣"，意思是如果有如此所說的"一切智智"。"多數詞說明"是針對"諸比丘，有"等說的。因為這裡的"有"字也是多數，如"有諸乳、有諸牛"等處，因為只要求是不變詞。雖然此智就本性而言唯一，但由相應和所緣而適合用多數詞，所以以"由多心...等...所緣"來回答。由多心相應即是由與多心相應。有多所緣即是以此為多所緣，意思是說由於具此性質故為一切所緣。 又或者，在"多所緣為此之所緣"的意義中，如"唇口的、欲界的"等處一樣，省略一個"所緣"字而說"由多所緣"，由此顯示它能成就多種智的作用。因為此智確實是：三世無礙智、決定四生智、決定五趣智、六不共智中余不共智、顯示七聖人智、於八眾不動智、遍知九有情居智、十力智等，如是成就數十萬種智的種種作用，應當知道是由於作為它們的所緣的諸多法成為其所緣性。"因為它"等是依次解釋它。以"如說"等顯示《無礙解道》經文作為證明。"其中"即是過去法。爲了遮遣依一次方式的多所緣性而顯示依多次方式次第轉起，所以說"依重複生起"。因為一切智智也是以次第在諸境界中轉起，不像外道所說"一切知者一次即知一切，不是以次第"那樣。 如果這樣，對於不可思議、無量差別的所知，怎麼能以一個有限的智完全通達呢？誰說"一切智智是有限的"呢？因為此智如同所知一樣是無限的。因為說："智有多少，所知即有多少；所知有多少，智即有多少"。這樣對於依種類、地、自性等以及依方位、處所、時間等而有多種差別的所知，以次第把握時怎能有完全通達呢？不是這樣的。因為對於世尊想要了知的任何事物，無論全體還是部分，由於無礙運轉而現前生起智。又因為無散亂，所以世尊常入定，因此不能阻礙想要了知的現前性。因為說："佛世尊的智繫於意欲"等。在此難道不應理解為：如同遠處看畫像，或如觀"一切法無我"那樣，在了知多法之時，世尊的智是以未確定的形式轉起的嗎？應當理解佛智的不可思議威力。因此說："佛境界不可思議"...<.Assistant>

4.77) idaṃ panettha sanniṭṭhānaṃ – sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhāpaṭibaddhavuttino anāvaraṇañāṇassa paṭilābhena bhagavā santānena sabbadhammapaṭivedhasamattho ahosi sabbaneyyāvaraṇassa pahānato, tasmā sabbaññū, na sakiṃyeva sabbadhammāvabodhato yathāsantānena sabbassa indhanassa dahanasamatthatāya pāvako 『『sabbabhū』』ti vuccatīti.

Kāmañcāyamattho pubbe vitthāritoyeva, pakārantarena pana sotujanānuggahakāmatāya, imissā ca porāṇasaṃvaṇṇanāvisodhanavasena pavattattā puna vibhāvitoti na cettha punaruttidoso pariyesitabbo, evamīdisesu. Ettha ca kiñcāpi bhagavato dasabalādiñāṇānipi anaññasādhāraṇāni, sabbadesavisayattā pana tesaṃ ñāṇānaṃ na tehi buddhaguṇā ahāpetvā gahitā nāma honti. Sabbaññutaññāṇassa pana nippadesavisayattā tasmiṃ gahite sabbepi buddhaguṇā gahitā eva nāma honti, tasmā pāḷiatthānusārena tadeva ñāṇaṃ gahitanti veditabbaṃ. Pāḷiyampi hi 『『yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyu』』nti tameva pakāsitaṃ tamantarena aññassa nippadesavisayassa abhāvato, nippadesavisayeneva ca yathābhuccaṃ sammā vadanasambhavatoti.

Aññevāti ettha eva-saddo sanniṭṭhāpanatthoti dassetuṃ 『『aññevāti idaṃ panettha vavatthāpanavacana』』nti vuttaṃ, vavatthāpanavacananti ca sanniṭṭhāpanavacananti attho, sanniṭṭhāpanañca avadhāraṇameva. Kathanti āha 『『aññevā』』tiādi. 『『Na pāṇātipātā veramaṇiādayo』』ti iminā avadhāraṇena nivattitaṃ dasseti. Ayañca eva-saddo aniyatadesatāya ca-saddo viya yattha vutto, tato aññatthāpi vacanicchāvasena upatiṭṭhatīti āha 『『gambhīrāvā』』tiādi. Iti-saddena ca ādiatthena duddasāva na sudasā, duranubodhāva na suranubodhā, santāva na darathā, paṇītāva na hīnā, atakkāvacarāva na takkāvacarā, nipuṇāva na lūkhā, paṇḍitavedanīyāva na bālavedanīyāti nivattitaṃ dasseti. Sabbapadehīti yāva 『『paṇḍitavedanīyā』』ti idaṃ padaṃ, tāva sabbapadehi.

Evaṃ nivattetabbataṃ yuttiyā daḷhīkaronto 『『sāvakapāramiñāṇa』』ntiādimāha. Tattha sāvakapāramiñāṇanti sāvakānaṃ dānādipāramipāripūriyā nipphannaṃ vijjattayachaḷabhiññācatupaṭisambhidābhedaṃ ñāṇaṃ, tathā paccekabuddhānaṃ paccekabodhiñāṇaṃ. Tatoti sāvakapāramiñāṇato. Tatthāti sāvakapāramiñāṇe. Tatopīti anantaraniddiṭṭhato paccekabodhiñāṇatopi. Api-saddena, pi-saddena vā ko pana vādo sāvakapāramiñāṇatoti sambhāveti. Tatthāpīti paccekabodhiñāṇepi. Ito panāti sabbaññutaññāṇato pana, tasmā ettha sabbaññutaññāṇe vavatthānaṃ labbhatīti adhippāyo. Gambhīresu visesā, gambhīrānaṃ vā visesena gambhīrā. Ayañca gambhīro ayañca gambhīro ime imesaṃ visesena gambhīrāti vā gambhīratarā. Tarasaddenevettha byavacchedanaṃ siddhaṃ.

我來翻譯這段巴利文： 4.77.這裡是這樣的結論：世尊由於獲得能以一切行相理解一切法、繫於意欲、無障礙的智，由於斷除一切所知障，所以依相續能夠通達一切法，因此是一切知者，不是由於一次了知一切法，如同火由於依相續能夠燒盡一切燃料而稱為"遍有"。 雖然此義已在前面詳述，但爲了以不同方式幫助聽眾，以及由於此是爲了清凈古註釋而轉起，所以再次解釋，因此這裡不應尋求重複的過失，如是在類似處。這裡雖然世尊的十力等智也是不共他人的，但由於那些智是遍一切處為境，所以不能說以它們把握佛的功德而不減少。但一切智智是無餘為境，所以在把握它時可以說把握了一切佛的功德，因此應當知道依經文義理而把握唯此智。因為在經文中也說"若正說如來如實讚歎者應說"而顯示唯此，因為除此之外沒有無餘為境的其他，而且只有以無餘為境才能如實正說。 這裡爲了顯示"eva"字是確定義，所以說"aññeva即是這裡的決定語"，決定語即是確定語的意思，確定即是限定。怎樣？說"唯其他"等。以"不是離殺生等"顯示以此限定所遮遣的。這個eva字像ca字一樣由於處所不定，依說話意欲而在所說處及其他處出現，所以說"或深"等。以iti字和ādi義顯示遮遣：唯難見非易見，唯難隨覺非易隨覺，唯寂靜非熱惱，唯殊勝非低劣，唯非尋思所行非尋思所行，唯微妙非粗糙，唯智者所知非愚者所知。以一切詞即是直到"智者所知"這詞的一切詞。 如是以理證強化應遮遣性而說"聲聞波羅蜜智"等。其中聲聞波羅蜜智即是聲聞由佈施等波羅蜜圓滿而成就的三明、六通、四無礙解等智，同樣辟支佛的辟支菩提智。從彼即是從聲聞波羅蜜智。其中即是在聲聞波羅蜜智。從彼也即是從剛才說的辟支菩提智也。以api字或pi字推測何況從聲聞波羅蜜智。其中也即是在辟支菩提智也。但從此即是但從一切智智，因此這裡在一切智智得到確定，這是意趣。在諸深中的殊勝，或者深的殊勝即是更深。此深此深，這些對這些殊勝即是更深，或者以tara詞即成就遮別。

Etthāyaṃ yojanā – kiñcāpi sāvakapāramiñāṇaṃ heṭṭhimaṃ heṭṭhimaṃ sekkhañāṇaṃ puthujjanañāṇañca upādāya gambhīraṃ, paccekabodhiñāṇaṃ pana upādāya na tathā gambhīranti 『『gambhīramevā』』ti na sakkā byavacchijjituṃ, tathā paccekabodhiñāṇampi yathāvuttaṃ ñāṇamupādāya gambhīraṃ, sabbaññutaññāṇaṃ pana upādāya na evaṃ gambhīranti 『『gambhīramevā』』ti na sakkā byavacchijjituṃ, tasmā tattha vavatthānaṃ na labbhati. Sabbaññutaññāṇadhammā pana sāvakapāramiñāṇādīnamiva kiñci upādāya gambhīrābhāvābhāvato 『『gambhīrā evā』』ti vavatthānaṃ labbhatīti. Yathā cettha vavatthānaṃ dassitaṃ, evaṃ sāvakapāramiñāṇaṃ duddasaṃ. 『『Paccekabodhiñāṇaṃ pana tato duddasataranti tattha vavatthānaṃ natthī』』tiādinā vavatthānasambhavo netabbo, tenevāha 『『tathā duddasāva…pe… veditabba』』nti.

Pucchāvissajjanantipi pāṭho, tassā pucchāya vissajjananti attho. Etanti yathāvuttaṃ vissajjanavacanaṃ. Evanti iminā diṭṭhīnaṃ vibhajanākārena. Etthāyamadhippāyo – bhavatu tāva niravasesabuddhaguṇavibhāvanupāyabhāvato sabbaññutaññāṇameva ekampi puthunissayārammaṇañāṇakiccasiddhiyā 『『atthi bhikkhave, aññeva dhammā』』tiādinā (dī. ni. 1.18) bahuvacanena uddiṭṭhaṃ, tassa pana vissajjanaṃ saccapaccayākārādivisayavisesavasena anaññasādhāraṇena vibhajananayena anārabhitvā sanissayānaṃ diṭṭhigatānaṃ vibhajananayena kasmā āraddhanti? Tattha yathā saccapaccayākārādīnaṃ vibhajanaṃ anaññasādhāraṇaṃ sabbaññutaññāṇasseva visayo, evaṃ niravasesadiṭṭhigatavibhajanampīti dassetuṃ 『『buddhānañhī』』tiādi āraddhaṃ, tattha ṭhānānīti kāraṇāni. Gajjitaṃ mahantaṃ hotīti desetabbassa atthassa anekavidhatāya, dubbiññeyyatāya ca nānānayehi pavattamānaṃ desanāgajjitaṃ mahantaṃ vipulaṃ, bahuppabhedañca hoti . Ñāṇaṃ anupavisatīti tato eva ca desanāñāṇaṃ desetabbadhamme vibhāgaso kurumānaṃ anupavisati, te anupavisitvā ṭhitaṃ viya hotīti attho.

Buddhañāṇassa mahantabhāvo paññāyatīti evaṃvidhassa nāma dhammassa desakaṃ, paṭivedhakañcāti buddhānaṃ desanāñāṇassa, paṭivedhañāṇassa ca uḷārabhāvo pākaṭo hoti. Desanā gambhīrā hotīti sabhāvena gambhīrānaṃ tesaṃ catubbidhānampi desanā desetabbavasena gambhīrāva hoti, sā pana buddhānaṃ desanā sabbattha, sabbadā ca yānattayamukhenevāti vuttaṃ 『『tilakkhaṇāhatā suññatāpaṭisaṃyuttā』』ti, tīhi lakkhaṇehi āhatā, attattaniyato suññabhāvapaṭisaññuttā cāti attho. Ettha ca kiñcāpi 『『sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇapubbaṅgamaṃ ñāṇānuparivattī』』ti (mahāni. 69, 156; cūḷani. 85; paṭi. ma.

我來幫您翻譯這段巴利文： 這裡的連線是：雖然聲聞波羅蜜智相對於下下的有學智和凡夫智是深的，但相對於辟支菩提智則不那樣深，所以不能確定說"唯深"，同樣辟支菩提智相對於如上所說的智是深的，但相對於一切智智則不如此深，所以不能確定說"唯深"，因此在那裡得不到確定。但一切智智法不像聲聞波羅蜜智等那樣相對於某些而有深性，因為沒有相對而深的性質，所以得到"唯深"的確定。如同在此顯示確定那樣，聲聞波羅蜜智是難見的。"但辟支菩提智比那更難見，所以在那裡沒有確定"等，應當如此引導確定的可能，因此說"如是'唯難見'等應當了知"。 問答也是一種讀法，意思是對那個問題的答覆。此即是如上所說的答覆語。如此即是以此分別諸見的方式。這裡的意趣是：暫且由於是顯示無餘佛功德的方便，所以一切智智雖然是一個，但因為成就多依多所緣的智的作用，所以以"諸比丘，還有其他諸法"等用複數來說明，但對它的解答為什麼不以真諦、緣起等特殊境界的不共分別方式開始，而是以有依諸見的分別方式開始呢？爲了顯示如同真諦、緣起等的分別是不共一切智智的境界，如是一切見的無餘分別也是，所以開始說"因為諸佛"等，其中處即是因。雷音變大即是由於所應說的義理多種多樣和難以了知，所以以種種方式轉起的說法雷音變得廣大宏偉且有多種差別。智進入即是因此而說法智在所應說諸法中作分別而進入，意思是進入它們后如同安住。 佛智的偉大顯現即是如此性質的法的說者和證悟者，諸佛的說法智和證悟智的殊勝性明顯。說法變深即是對本性深的那四種，其說法依所說而成深，而諸佛的那個說法在一切處、一切時都是依三乘門，所以說"以三相擊打、相應空性"，意思是以三相擊打和與無我我所空性相應。這裡雖然"佛世尊的一切語業是智為前導、智所隨轉"...

3.5; netti. 15) vacanato sabbāpi bhagavato desanā ñāṇarahitā nāma natthi, samasamaparakkamanavasena sīhasamānavuttitāya ca sabbattha samānussāhappavatti, desetabbadhammavasena pana desanā visesato ñāṇena anupaviṭṭhā, gambhīratarā ca hotīti daṭṭhabbaṃ.

Kathaṃ pana vinayapaṇṇattiṃ patvā desanā tilakkhaṇāhatā, suññatāpaṭisaññuttā ca hoti, nanu tattha vinayapaṇṇattimattamevāti? Na tattha vinayapaṇṇattimattameva. Tatthāpi hi sannisinnaparisāya ajjhāsayānurūpaṃ pavattamānā desanā saṅkhārānaṃ aniccatādivibhāvinī sabbadhammānaṃ attattaniyatā, suññabhāvappakāsinī ca hoti, tenevāha 『『anekapariyāyena dhammiṃ kathaṃ katvā』』tiādi. Vinayapaññattinti vinayassa paññāpanaṃ. Ñña-kārassa pana ṇṇa-kāre kate vinayapaṇṇattintipi pāṭho. Bhūmantaranti dhammānaṃ avatthāvisesañca ṭhānavisesañca. Bhavanti dhammā etthāti bhūmīti hi avatthāviseso, ṭhānañca vuccati. Tattha avatthāviseso satiādidhammānaṃ satipaṭṭhānindriyabalabojjhaṅgamaggaṅgādibhedo 『『vaccho, dammo, balībaddo』』ti ādayo viya. Ṭhānaviseso kāmāvacarādibhedo. Paccayākāra-saddassa attho heṭṭhā vuttoyeva. Samayantaranti diṭṭhivisesaṃ, nānāvihitā diṭṭhiyoti attho, aññasamayaṃ vā, bāhirakasamayanti vuttaṃ hoti. Vinayapaññattiṃ patvā mahantaṃ gajjitaṃ hotītiādinā sambandho. Tasmāti yasmā gajjitaṃ mahantaṃ…pe… paṭisaṃyuttā, tasmā. Chejjagāminīti atekicchagāminī.

Evaṃ otiṇṇe vatthusminti yathāvuttanayena lahukagarukādivasena tadanurūpe vatthumhi otarante. Yaṃ sikkhāpadapaññāpanaṃ nāma atthi, tatthāti sambandho. Thāmoti ñāṇasāmatthiyaṃ. Balanti akampanasaṅkhāto vīrabhāvo. Thāmo balanti vā sāmatthiyavacanameva paccavekkhaṇādesanāñāṇavasena yojetabbaṃ. Paccavekkhaṇāñāṇapubbaṅgamañhi desanāñāṇaṃ. Esāti sikkhāpadapaññāpanameva vuccamānapadamapekkhitvā pulliṅgena niddisati, eso sikkhāpadapaññāpanasaṅkhāto visayo aññesaṃ avisayoti attho. Itīti tathāvisayāvisayabhāvassa hetubhāvena paṭiniddesavacanaṃ , nidassanattho vā iti-saddo, tena 『『idaṃ lahukaṃ, idaṃ garuka』』ntiādinayaṃ niddisati. Evamaparatthāpi yathāsambhavaṃ.

Yadipi kāyānupassanādivasena satipaṭṭhānādayo suttantapiṭake (dī. ni. 2.374; ma. ni. 1.107) vibhattā, tathāpi suttantabhājanīyādivasena abhidhammeyeva te visesato vibhattāti āha 『『ime cattāro satipaṭṭhānā…pe… abhidhammapiṭakaṃ vibhajitvā』』ti. Tattha satta phassāti sattaviññāṇadhātusampayogavasena vuttaṃ. Tathā 『『satta vedanā』』tiādipi. Lokuttarā dhammā nāmāti ettha iti-saddo ādiattho, pakārattho vā, tena vuttāvasesaṃ abhidhamme āgataṃ dhammānaṃ vibhajitabbākāraṃ saṅgaṇhāti. Catuvīsatisamantapaṭṭhānāni etthāti catuvīsatisamantapaṭṭhānanti bāhiratthasamāso. 『『Abhidhammapiṭaka』』nti etassa hi idaṃ visesanaṃ. Ettha ca paccayanayaṃ aggahetvā dhammavaseneva samantapaṭṭhānassa catuvīsatividhatā vuttā. Yathāha –

『『Tikañca paṭṭhānavaraṃ dukuttamaṃ,

Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,

Cha anulomamhi nayā sugambhīrā…pe…

Cha paccanīyamhi…pe… anulomapaccanīyamhi…pe…

Paccanīyānulomamhi nayā sugambhīrā』』ti. [paṭṭhā. 1.

我來幫您翻譯這段巴利文： 雖然依語言所說世尊的一切說法都不是無智的，而且因為依平等精進而有如獅子般的行為，所以在一切處都有同等的努力轉起，但依所說法，說法是特別被智所進入和更深的，應當如此了知。 但是怎樣到達律制時說法是被三相擊打和相應空性呢？難道那裡不是僅僅是律制而已嗎？那裡不僅僅是律制。因為即使在那裡，對坐會眾隨其意樂而轉起的說法也是顯示諸行無常等、顯明一切法無我我所和空性，因此說"以種種方式作法語"等。律制即是律的制定。ñña音變成ṇṇa音也讀作律制。境界差別即是諸法的狀態差別和處所差別。因為諸法存在於此故稱為境界，即是說狀態和處所。其中狀態差別如念等法的念住、根、力、覺支、道支等差別，如"犢牛、幼牛、成牛"等。處所差別即是欲界等差別。緣起一詞的意思前面已說。見解差別即是見的差別，意思是種種見，或者說其他見解，即是說外道見解。到達律制時大雷音等是連線。因此即是因為雷音大等相應，所以。趨向斷絕即是不可救治。 如是入於事即是如所說方式，依輕重等當如是的事入于中。即是凡有學處制定，在其中是連線。力即是智慧。力量即是稱為不動搖的勇猛性。或者力量即是能力之語，應當依觀察說法智來連結。因為說法智是以觀察智為前導。此即是依所說詞而觀待學處制定，以陽性表示，意思是此稱為學處制定的境界是他人的非境界。如是即是以如此境界非境界性為因的反說之語，或者iti字是顯示義，由此顯示"此輕、此重"等方式。如是在其他處也隨情況類推。 雖然依身隨觀等方式，念住等在經藏中已分別，但依經分別等方式在阿毗達摩中它們更特別地分別，所以說"這四念住等分別阿毗達摩藏"。其中七觸是依七識界相應而說。如是"七受"等也是。所謂出世間法中，iti字是等義或種類義，由此攝取阿毗達磨中所說其餘應分別諸法的行相。二十四遍趣是外義複合詞。因為這是"阿毗達摩藏"的限定詞。這裡不取緣方式，僅依法而說遍趣的二十四種性。如說： "最勝遍趣三法和最上二法， 二法三法以及三法二法， 三法三法以及二法二法， 順六種方式甚深...等... 逆六種...等...順逆...等... 逆順方式甚深。"

1.41(ka), 44(kha), 48(ga), 52(gha)];

Evaṃ dhammavasena catuvīsatibhedesu tikapaṭṭhānādīsu ekekaṃ paccayanayena anulomādivasena catubbidhaṃ hotīti channavutisamantapaṭṭhānāni. Tattha pana dhammānulome tikapaṭṭhāne kusalattike paṭiccavāre paccayānulome hetumūlake hetupaccayavasena ekūnapaññāsa pucchānayā satta vissajjananayātiādinā dassiyamānā anantabhedā nayāti āha 『『anantanaya』』nti.

Navahākārehīti uppādādīhi navahi paccayākārehi. Taṃ sarūpato dassetuṃ 『『uppādo hutvā』』tiādi vuttaṃ. Tattha uppajjati etasmā phalanti uppādo, phaluppattiyā kāraṇabhāvo. Sati ca avijjāya saṅkhārā uppajjanti, nāsati. Tasmā avijjā saṅkhārānaṃ uppādo hutvā paccayo hoti, tathā pavattati dharati etasmiṃ phalanti pavattaṃ. Nimīyati phalametasminti nimittaṃ. (Nidadāti phalaṃ attano paccayuppannaṃ etenāti nidānaṃ.) (Etthantare aṭṭhakathāya na sameti) āyūhati phalaṃ attano paccayuppannuppattiyā ghaṭeti etenāti āyūhanaṃ. Saṃyujjati phalaṃ attano paccayuppannena etasminti saṃyogo. Yattha sayaṃ uppajjati, taṃ palibuddhati phalametenāti palibodho. Paccayantarasamavāye sati phalamudayati etenāti samudayo. Hinoti kāraṇabhāvaṃ gacchatīti hetu. Avijjāya hi sati saṅkhārā pavattanti, dharanti ca, te avijjāya sati attano phalaṃ (nidadanti) (paṭi. ma. 1.45; dī. ni. ṭī. 1.28 passitabbaṃ) bhavādīsu khipanti, āyūhanti attano phaluppattiyā ghaṭenti, attano phalena saṃyujjanti, yasmiṃ santāne sayaṃ uppannā taṃ palibuddhanti, paccayantarasamavāye udayanti uppajjanti, hinoti ca saṅkhārānaṃ kāraṇabhāvaṃ gacchati, tasmā avijjā saṅkhārānaṃ pavattaṃ hutvā…pe… paccayo hutvā paccayo hoti. Evaṃ avijjāya saṅkhārānaṃ kāraṇabhāvūpagamanavisesā uppādādayo veditabbā. Saṅkhārādīnaṃ viññāṇādīsupi eseva nayo.

Tamatthaṃ paṭisambhidāmaggapāḷiyā sādhentena 『『yathāhā』』tiādi vuttaṃ. Tattha tiṭṭhati etenāti ṭhiti, paccayo, uppādo eva ṭhiti uppādaṭṭhiti. Evaṃ sesesupi. Yasmā pana 『『āsavasamudayā avijjāsamudayo』』ti (ma. ni. 1.103) vuttattā āsavāva avijjāya paccayo, tasmā vuttaṃ 『『ubhopete dhammā 『『paccayasamuppannā』』ti, avijjā ca saṅkhārā ca ubhopete dhammā paccayato eva samuppannā, na vinā paccayenāti attho. Paccayapariggahe paññāti saṅkhārānaṃ, avijjāya ca uppādādike paccayākāre paricchinditvā gahaṇavasena pavattā paññā. Dhammaṭṭhitiñāṇanti paccayuppannadhammānaṃ paccayabhāvato dhammaṭṭhitisaṅkhāte paṭiccasamuppāde ñāṇaṃ. 『『Dvādasa paṭiccasamuppādā』』ti vacanato hi dvādasa paccayā eva paṭiccasamuppādo. Ayañca nayo na paccuppanne eva, atha kho atītānāgatesupi, na ca avijjāya eva saṅkhāresu, atha kho saṅkhārādīnaṃ viññāṇādīsupi labbhatīti paripuṇṇaṃ katvā paccayākārassa vibhattabhāvaṃ dassetuṃ 『『atītampi addhāna』』ntiādi pāḷimāhari. Paṭṭhāne (paṭṭhā. 1.1) pana dassitā hetādipaccayāevettha uppādādipaccayākārehi gahitāti tepi yathāsambhavaṃ nīharitvā yojetabbā. Ativitthārabhayena pana na yojayimha, atthikehi ca visuddhimaggādito (visuddhi.

我來翻譯這段巴利文： 如是依法的二十四種三法遍趣等中，每一種依緣方式以順等方式成為四種，所以成為九十六遍趣。其中在法順中三法遍趣善等三法中，依緣起分中緣順的因根中依因緣有四十九種問方式、七種答方式等所顯示的無量方式，所以說"無量方式"。 以九行相即是以生起等九種緣行相。爲了顯示其自性而說"生起已"等。其中從此生果故為生起，即是對果生起的因性。有無明時諸行生起，無則不生。因此無明成為諸行的生起而作為緣，如是在此果轉起、住持故為轉起。由此量度果故為相。（由此給予其緣生的果故為根源。）（此中間與註釋書不合）由此策勵果使其緣生生起故為策勵。由此果與其緣生相應故為相應。由此障礙果於其自生之處故為障礙。由此依其他諸緣和合而果生起故為集起。趣向因性故為因。因為有無明時諸行轉起和住持，它們在有無明時（給予）自果，投向諸有等，策勵為自果生起而努力，與自果相應，障礙它們自己生起的相續，依其他諸緣和合而生起，趣向作為諸行的因性，因此無明成為諸行的轉起已...等...作為緣而作為緣。如是應當了知無明對諸行的趣向因性差別為生起等。對諸行等對識等也是此同樣方式。 爲了以《無礙解道》經文證明其義而說"如說"等。其中依此住故為住，即是緣，生起即是住為生起住。如是在其餘也是。又因為說"由漏集而有無明集"，所以諸漏即是無明的緣，因此說"此二法是緣生"，意思是無明和諸行此二法唯從緣而生，不是無緣。緣攝慧即是對諸行和無明的生起等緣行相確定把握而轉起的慧。法住智即是對緣生諸法的緣性，在稱為法住的緣起中的智。因為說"十二緣起"，所以十二緣即是緣起。這方式不僅在現在，而且在過去未來也是，不僅在無明對諸行，而且在諸行等對識等也得到，爲了顯示完整地分別緣起而引用"過去世"等經文。但在《發趣論》中所顯示的因等諸緣在此被生起等緣行相所攝，所以它們也應當隨情況引出連結。但因怕太詳細而我們不連結，想要的人應從《清凈道論》等...

2.594) gahetabbā.

Tassatassa dhammassāti saṅkhārādipaccayuppannadhammassa. Tathā tathā paccayabhāvenāti uppādādihetādipaccayasattiyā . Kammakilesavipākavasena tīṇi vaṭṭāni yassāti tivaṭṭaṃ. Atītapaccuppannānāgatavasena tayo addhā kālā etassāti tiyaddhaṃ. Hetuphalaphalahetuhetuphalavasena tayo sandhayo etassāti tisandhi. Saṅkhippanti ettha avijjādayo, viññāṇādayo cāti saṅkhepā, hetu, vipāko ca. Atha vā hetu vipākoti saṅkhippantīti saṅkhepā. Avijjādayo, viññāṇādayo ca koṭṭhāsapariyāyo vā saṅkhepasaddo. Atītahetusaṅkhepādivasena cattāro saṅkhepā yassāti catusaṅkhepaṃ. Sarūpato avuttāpi tasmiṃ tasmiṃ saṅkhepe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atītahetuādīnaṃ pakārā. Te saṅkhepe pañca pañca katvā vīsati ākārā etassāti vīsatākāraṃ.

Khattiyādibhedena anekabhedabhinnāpi sassatavādino jātisatasahassānussaraṇādikassa abhinivesahetuno vasena cattārova honti, na tato uddhaṃ, adho vāti sassatavādīnaṃ parimāṇaparicchedassa anaññavisayataṃ dassetuṃ 『『cattāro janā』』tiādimāha. Esa nayo itaresupi. Tattha cattāro janāti cattāro janasamūhāti attho gahetabbo tesu ekekassāpi anekappabhedato. Teti dvāsaṭṭhidiṭṭhigatavādino. Idaṃ nissāyāti idappaccayatāya sammā aggahaṇaṃ. Tatthāpi ca hetuphalabhāvena sambandhānaṃ dhammānaṃ santatighanassa abheditattā paramatthato vijjamānampi bhedanibandhanaṃ nānattanayaṃ anupadhāretvā gahitaṃ ekattaggahaṇaṃ nissāya. Idaṃ gaṇhantīti idaṃ sassataggahaṇaṃ abhinivissa voharanti, iminā nayena ekaccasassatavādādayopi yathāsambhavaṃ yojetvā vattabbā. Bhinditvāti 『『ātappamanvāyā』』tiādinā vibhajitvā, 『『tayidaṃ bhikkhave tathāgato pajānātī』』tiādinā (dī. ni. 1.36) vā vidhamitvā. Nijjaṭanti anonaddhaṃ. Nigumbanti anāvuṭaṃ. Apica veḷuādīnaṃ heṭṭhupariyasaṃsibbanaṭṭhena jaṭā. Kusādīnaṃ ovaraṇaṭṭhena gumbo. Tassadisatāya diṭṭhigatānaṃ byākulā pākaṭatā 『『jaṭā, gumbo』』ti ca vuccati, diṭṭhijaṭāvijaṭanena, diṭṭhigumbavivaraṇena ca nijjaṭaṃ nigumbaṃ katvāti attho.

『『Tasmā』』tiādinā buddhaguṇe ārabbha desanāya samuṭṭhitattā sabbaññutaññāṇaṃ uddisitvā desanākusalo bhagavā samayantaraṃ viggahaṇavasena sabbaññutaññāṇameva vissajjetīti dasseti.

1. Atthi pariyāyo santi-saddo, so ca saṃvijjantipariyāyo, saṃvijjamānatā ca ñāṇena upalabbhamānatāti āha 『『santī』』tiādi. Saṃvijjamānaparidīpanena pana 『『santī』』ti iminā padena tesaṃ diṭṭhigatikānaṃ vijjamānatāya avicchinnataṃ, tato ca nesaṃ micchāgāhato sithilakaraṇavivecanehi attano desanāya kiccakāritaṃ, avitathatañca dīpeti dhammarājā. Atthīti ca santipadena samānattho puthuvacanavisayo eko nipāto 『『atthi imasmiṃ kāye kesā』』tiādīsu (dī. ni. 2.377; ma. ni. 1.110; 3.154; saṃ. ni.

我來 譯這段巴利文： 彼彼法即是諸行等緣生法。如是如是以緣性即是以生起等因等緣力。有業、煩惱、異熟三輪故為三輪。有過去、現在、未來三時故為三時。有因果果因因果三種相續故為三相續。在此略攝無明等和識等故為略攝，即是因和異熟。或者因和異熟被略攝故為略攝。無明等和識等，或者略攝字是部分的同義詞。有過去因略攝等四種略攝故為四略攝。雖然自性未說，在彼彼略攝中被集合，由無明、諸行等攝取而顯示故為行相，即是過去因等的行相。它們在略攝中每五個成為二十行相故為二十行相。 雖然依剎帝利等差別有多種差別，但常見論者依憶念百千生等的執著因而只有四種，不多不少，爲了顯示常見論者的數量界限是無其他境界而說"四種人"等。在其他中也是此方式。其中四種人即應當理解為四種人群的意思，因為在他們每一個也有多種差別。他們即是六十二見論者。依此即是對此緣性的不正確把握。即使在其中也是因為依因果性相關諸法的相續密集未被破壞，所以雖然勝義上存在差別根據的種種方式未被觀察而把握，依一性把握。執取此即是執著此常見而說，依此方式一分常論者等也應當隨情況連結而說。破壞即是以"依精進"等分別，或者以"諸比丘，如來了知此"等破除。無纏即是不被纏縛。無叢即是不被覆蓋。又如竹等以上下縫合義為纏。如茅草等以覆蓋義為叢。因為類似於它，見解的混亂顯著被稱為"纏、叢"，意思是以見纏解纏、以見叢開顯而作無纏無叢。 以"因此"等顯示世尊是教說善巧者，因為關於佛功德而教說生起，所以指示一切智智，依破斥其他見解而只解說一切智智。 29. 有存在的同義詞，它是存在的同義詞，存在性即是被智所得到，所以說"存在"等。而以顯示存在，以此"存在"詞顯示那些見解者的存在性不間斷，由此對他們從邪執的鬆弛和分離而顯示自己教說的作用性和不虛妄性，法王。"有"是與存在詞同義的一個多數境界不變詞，如"有在此身體中的諸發"等。

4.127) viya. Ālapanavacananti buddhālapanavacanaṃ. Bhagavāyeva hi 『『bhikkhave, bhikkhavo』』ti ca ālapati, na sāvakā. Sāvakā pana 『『āvuso, āyasmā』』tiādisambandhaneneva. 『『Eke』』ti vutte ekacceti attho eva saṅkhyāvācakassa eka-saddassa niyatekavacanattā, na samitabahitapāpatāya samaṇabrāhmaṇāti āha 『『pabbajjūpagatabhāvenā』』tiādi. Tathā vā hontu, aññathā vā, sammutimatteneva idhādhippetāti dasseti 『『lokenā』』tiādinā. Sassatādivasena pubbantaṃ kappentīti pubbantakappikā. Yasmā pana tesaṃ pubbantaṃ purimasiddhehi taṇhādiṭṭhikappehi kappetvā āsevanabalavatāya, vicitravuttitāya ca vikappetvā aparabhāgasiddhehi abhinivesabhūtehi taṇhādiṭṭhigāhehi gaṇhanti abhinivisanti parāmasanti, tasmā vuttaṃ 『『pubbantaṃ kappetvā vikappetvā gaṇhantī』』ti. Purimabhāgapacchimabhāgasiddhānaṃ vā taṇhāupādānānaṃ vasena yathākkamaṃ kappanagahaṇāni veditabbāni. Taṇhāpaccayā hi upādānaṃ sambhavati. Pahutapasaṃsānindātisayasaṃsagganiccayogādivisayesu idha niccayogavasena vijjamānattho sambhavatīti vuttaṃ 『『pubbanta kappo vā』』tiādi vuttañca –

『『Pahute ca pasaṃsāyaṃ, nindāyañcātisayane;

Niccayoge ca saṃsagge, hontime mantuādayo』』ti.

Koṭṭhāsesūti ettha koṭṭhāsādīsūti attho veditabbo ādi-saddalopena, nidassananayena ca vuttattā. Padapūraṇasamīpaummaggādīsupi hi anta-saddo dissati. Tathā hi 『『iṅgha tāva suttante vā gāthāyo vā abhidhammaṃ vā pariyāpuṇassu (pāci. 442), suttante okāsaṃ kārāpetvā』』tiādīsu (pāci. 1221) ca padapūraṇe anta-saddo vattati, 『『gāmantasenāsana』』ntiādīsu (visuddhi. 1.31) samīpe, 『『kāmasukhallikānuyogo eko anto, atthīti kho kaccāna ayameko anto』』tiādīsu (saṃ. ni. 1.258; saṃ. ni. 2.110) ca ummaggeti.

Antapūroti mahāantaantaguṇehi pūro. 『『Sā haritantaṃ vā panthantaṃ vā』』ti (ma. ni. 1.304) majjhimanikāye mahāhatthipadopamasuttantapāḷi. Tattha sāti tejodhātu. Haritantanti haritatiṇarukkhamariyādaṃ . Panthantanti maggamariyādaṃ. Āgamma anāhārā nibbāyatīti seso. 『『Antamidaṃ bhikkhave, jīvikānaṃ yadidaṃ piṇḍolya』』nti (saṃ. ni. 3.80; itivu. 91) piṇḍiyālopasuttantapāḷi. Tattha piṇḍaṃ ulati gavesatīti piṇḍolo, piṇḍācāriko, tassa bhāvo piṇḍolyaṃ, piṇḍacaraṇena jīvikatāti attho. Esevāti sabbapaccayasaṅkhayabhūto nibbānadhammo eva, tenāha 『『sabba…pe… vuccatī』』ti. Etena sabbapaccayasaṅkhayanato asaṅkhataṃ nibbānaṃ saṅkhatabhūtassa vaṭṭadukkhassa parabhāgaṃ pariyosānabhūtaṃ, tasmā ettha parabhāgova attho yuttoti dasseti. Sakkāyoti sakkāyagāho.

Kappoti leso. Kappakatenāti tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataradubbaṇṇakatena. Ādi-saddena cettha kappa-saddo mahākappasamantabhāvakilesakāmavitakkakālapaññattisadisabhāvādīsupi vattatīti dasseti. Tathā hesa 『『cattārimāni bhikkhave, kappassa asaṅkhyeyyānī』』tiādīsu (a. ni. 4.156) mahākappe vattati, 『『kevalakappaṃ veḷuvanaṃ obhāsetvā』』tiādīsu (saṃ. ni. 1.94) samantabhāve, 『『saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo』』tiādīsu (mahāni. 1; cūḷani. 8) kilesakāme, 『『takko vitakko saṅkappo』』tiādīsu vitakke, 『『yena sudaṃ niccakappaṃ viharāmī』』tiādīsu (ma. ni.

我來 譯這段巴利文： 呼格語即是佛的呼格語。因為只有世尊呼喚"諸比丘們、諸比丘"，不是聲聞。而聲聞們只是以"賢友、大德"等相關。說"某些"時即是意思為某一些，因為數詞"一"字確定為單數，不是因為斷除惡而為沙門婆羅門，所以說"依已得出家"等。如是或者如此，或者其他，只是依世俗而在此所意趨，以"依世間"等顯示。依常等而計度前際故為前際計度論者。又因為他們對前際以前已成就的渴愛見計度而計度，以串習力和種種轉起性而遍計，以後分成就的執著性的渴愛見執而執取、執著、遍計，所以說"計度、遍計、執取前際"。或者應當了知依前分後分成就的渴愛取而次第為計度執取。因為依渴愛緣而有取生起。在多、稱讚、誹謗、殊勝、接觸、恒常結合等境界中，在此依恒常結合而有存在義生起，所以說"前際計度"等，也說： "在多和稱讚，及在誹謗殊勝， 恒常結合接觸，有這些如是等。" 在諸部分中，在此應當了知意思為在部分等，因為省略等字，以顯示方式而說。因為在補足語、鄰近、邪道等中也可見末字。如是在"來！且先讀誦經或偈或阿毗達摩"、"在經中使令作機會"等中末字用於補足語，在"村邊住處"等中用於鄰近，在"追求欲樂是一邊，有啊迦旃延這是一邊"等中用於邪道。 末滿即是以大末邊功德而滿。"它趣向青末或道末"是《中部》大象跡喻經文。其中它即是火界。青末即是青草樹木邊際。道末即是道路邊際。趣向無食而滅為余。"諸比丘，這是生活的邊際，即是乞食"是乞團經文。其中尋求團食故為乞食者，即是行乞者，它的狀態為乞食性，意思是以行乞而生活。這即是即是一切緣盡的涅槃法，所以說"一切...等...稱為"。以此顯示因為一切緣盡故無為涅槃是有為輪迴苦的彼分、終極，所以在此只有彼分義是適當。有身即是有身執。 計即是少許。以計所作即是以三種不好色作的某一種不好色作。以等字在此顯示計字也用於大劫、遍滿、煩惱欲、尋、時、施設、類似性等。如是它在"諸比丘，有四種劫的無數"等中用於大劫，在"照耀竹林園整劫"等中用於遍滿，在"思惟是欲、貪是欲、思惟貪是欲"等中用於煩惱欲，在"尋、思惟、思量"等中用於尋，在"我常常如是而住"等中...

1.387) kāle , 『『iccāyasmā kappo』』tiādīsu (su. ni. 1018) paññattiyaṃ, 『『satthukappena vata kira bho sāvakena saddhiṃ mantayamānā na jānimhā』』tiādīsu (ma. ni. 1.260) sadisabhāveti.

Taṇhādiṭṭhīsu pavattiṃ mahāniddesapāḷiyā (mahāni. 28) sādhento 『『vuttampi ceta』』ntiādimāha. Tattha uddānatoti saṅkhepato. 『『Tasmā』』tiādi yathāvuttāya atthavaṇṇanāya guṇavacanaṃ. Taṇhādiṭṭhivasenāti upanissayasahajātabhūtāya abhinandanasaṅkhātāya taṇhāya ceva sassatādiākārena abhinivisantassa micchāgāhassa ca vasena. Pubbe nivutthadhammavisayāya kappanāya idha adhippetattā atītakālavācakoyeva pubba-saddo, na pana 『『manopubbaṅgamā dhammā』』tiādīsu viya padhānādivācako, rūpādikhandhavinimuttassa kappanavatthuno abhāvā anta-saddo ca koṭṭhāsavācako, na pana abbhantarādivācakoti dassetuṃ 『『atītaṃ khandhakoṭṭhāsa』』nti vuttaṃ. Kappetvāti ca tasmiṃ pubbante taṇhāyanābhinivesanānaṃ samatthanaṃ pariniṭṭhāpanamāha. Ṭhitāti tassā laddhiyā avijahanaṃ, pubbantameva anugatā diṭṭhi tesamatthīti yojanā. Atthitā, anugatatā ca nāma punappunaṃ pavattiyāti dasseti 『『punappunaṃ uppajjanavasenā』』ti iminā. 『『Te eva』』ntiādinā 『『pubbantaṃ ārabbhā』』tiādipāḷiyā atthaṃ saṃvaṇṇeti. Tattha ārabbhāti ālambitvā. Visayo hi tassā diṭṭhiyā pubbanto. Visayabhāvato hesa tassā āgamanaṭṭhānaṃ , ārammaṇapaccayo cāti vuttaṃ 『『āgamma paṭiccā』』ti. Tadetaṃ aññesaṃ patiṭṭhāpanadassananti āha 『『aññampi janaṃ diṭṭhigatitaṃ karontā』』ti.

Adhivacanapathānīti [adhivacanapaadāni (aṭṭhakathāyaṃ)] ruḷhimattena paññattipathāni. Dāsādīsu hi sirivaḍḍhakādisaddā viya vacanamattameva adhikāraṃ katvā pavattiyā tathā paṇṇattiyeva adhivacanaṃ, sā ca vohārassa pathoti. Atha vā adhi-saddo uparibhāge, vuccatīti vacanaṃ. Adhi uparibhāge vacanaṃ adhivacanaṃ. Upādāniyabhūtānaṃ rūpādīnaṃ [upādābhūtarūpādīnaṃ (dī. ni. ṭī. 1.29)] upari paññāpiyamānā upādāpaññatti, tasmā paññattidīpakapathānīti attho daṭṭhabbo. Paññattimattañhetaṃ vuccati, yadidaṃ 『『attā, loko』』ti ca, na rūpavedanādayo viya paramatthoti. Adhimutti-saddo cettha adhivacana-saddena samānattho 『『niruttipatho』』tiādīsu (dha. sa. 107 dukamātikā) viya uttisaddassa vacanapariyāyattā. 『『Bhūtaṃ attha』』ntiādinā pana bhūtasabhāvato atirekaṃ. Tamatidhāvitvā vā muccantīti adhimuttiyo, tāsaṃ pathāni taddīpakattāti atthaṃ dasseti, adhikaṃ vā sassatādikaṃ muccantīti adhimuttiyo. Adhikañhi sassatādiṃ, pakatiādiṃ, dabbādiṃ, jīvādiṃ, kāyādiñca abhūtaṃ atthaṃ sabhāvadhammesu ajjhāropetvā diṭṭhiyo pavattanti.

30.Abhivadantīti 『『idameva saccaṃ, moghamañña』』nti abhinivisitvā vadanti. 『『Ayameva dhammo, nāyaṃ dhammo』』tiādinā abhibhavitvāpi vadanti. Abhivadanakiriyāya ajjāpi avicchedabhāvadassanatthaṃ vattamānavacanaṃ katanti ayamettha pāḷivaṇṇanā. Kathetukamyatāya hetubhūtāya pucchitvāti sambandho. Micchā passatīti diṭṭhi, diṭṭhi eva diṭṭhigataṃ 『『muttagataṃ, (a. ni.

我來翻譯這段巴利文： 在時間，在"這樣大德劫波"等中用於施設，在"朋友，我們與堪稱等同導師的聲聞談話竟然不知道"等中用於類似性。 以"這也說"等說明，以《大義釋》證明在渴愛見中的轉起。其中總攝即是略說。"因此"等是對如上所說的義釋的功德語。依渴愛見即是依作為親依和俱生的稱為歡喜的渴愛以及以常等行相而執著的邪執。因為在此意趨過去已住法境界的計度，所以前字只表示過去時，不像在"意為前導諸法"等中表示主要等，因為離開色等蘊沒有可計度事物，末字表示部分，不是表示內部等，所以說"過去蘊部分"。而計度即是說在那前際渴愛執著的成立完成。住即是不捨那見解，他們有隨逐前際的見解為關係。以"依再再生起"這個顯示稱為有和隨逐即是再再轉起。以"他們"等註釋"關於前際"等經文的意思。其中關於即是所緣。因為前際是那見解的境界。因為這是它從境界性而來的處所和所緣緣，所以說"來到、依止"。這是顯示建立其他人，所以說"也使其他人成為持見者"。 增語道即是僅以習慣而施設道。因為在奴隸等中如吉祥增等字一樣，只是以語言為增上而轉起故如是施設即是增語，它是言說的道。或者增字在上分，說即是語言。在上分的語言是增語。對作為依取的色等，在上面施設為取施設，所以應當了知意思是顯示施設的道。因為這只是施設，即是說"我、世間"，不像色受等是勝義。而在此增勝解字與增語字同義，如在"詞道"等中說字是語言的同義詞。以"真實義"等則超過真實自性。或者超越它而解脫故為增勝解，它們的道因為顯示它們。或者解脫更多的常等故為增勝解。因為見解轉起是在自性法上增益非真實的更多的常等、自性等、實體等、命等、身等義。 30. 說即是"唯此為真實，其他為虛妄"而執著而說。也以"此是法，此非法"等而勝過而說。爲了顯示說的行為至今無間斷性而作現在語，這是這裡的經文解釋。與想要說的因為是因而詢問為關係。邪見即是見，見即是所趣，如"小便所趣"等

9.11) saṅkhāragata』』ntiādīsu (mahāni. 41) viya gata-saddassa tabbhāvavuttito, gantabbābhāvato vā diṭṭhiyā gatamattanti diṭṭhigataṃ. Diṭṭhiyā gahaṇamattameva, natthaññaṃ avagantabbanti attho, diṭṭhipakāro vā diṭṭhigataṃ. Lokiyā hi vidhayuttagatapakārasadde samānatthe icchanti. Ekasmiṃyeva khandhe 『『attā』』ti ca 『『loko』』ti ca gahaṇavisesaṃ upādāya paññāpanaṃ hotīti āha 『『rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā』』ti. Amaraṃ niccaṃ dhuvanti sassatavevacanāni, maraṇābhāvena vā amaraṃ. Uppādābhāvena sabbadāpi atthitāya niccaṃ. Thiraṭṭhena vikārābhāvena dhuvaṃ.『『Yathāhā』』tiādinā mahāniddesa paṭisambhidāmaggapāḷīhi yathāvuttamatthaṃ vibhāveti. Tattha 『『rūpaṃ gahetvā』』ti pāṭhasesena sambandho. Ayaṃ panattho – 『『rūpaṃ attato samanupassati. Vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ attato samanupassatī』』ti imissā pañcavidhāya sakkāyadiṭṭhiyā vasena vutto, 『『rūpavantaṃ attāna』』ntiādikāya pana pañcadasavidhāyapi tadavasesāya sakkāyadiṭṭhiyā vasena cattāro khandhe 『『attā』』ti gahetvā tadañño 『『loko』』ti paññapentīti ayampi attho labbhateva. Tathā ekaṃ khandhaṃ 『『attā』』ti gahetvā añño attano upabhogabhūto 『『loko』』ti ca. Sasantatipatite khandhe 『『attā』』ti gahetvā tadañño parasantatipatito 『『loko』』ti ca paññapetīti evampettha attho daṭṭhabbo. Etthāha – 『『sassato vādo etesa』』nti kasmā heṭṭhā vuttaṃ, nanu tesaṃ attā ca loko ca sassatoti adhippeto, na vādoti? Saccametaṃ, sassatasahacaritatāya pana vādopi sassatoti vutto yathā 『『kuntā pacarantī』』ti, sassato iti vādo etesanti vā tattha iti-saddalopo daṭṭhabbo. Sassataṃ vadanti 『『idameva saccaṃ, moghamañña』』nti abhinivissa voharantīti sassatavādā tipi yujjati.

31.Ātāpanabhāvenāti vibādhanassa bhāvena, vibādhanaṭṭhena vā. Pahānañcettha vibādhanaṃ. Padahanavasenāti samādahanavasena. Samādahanaṃ pana kosajjapakkhe patitumadatvā cittassa ussāhanaṃ. Yathā samādhi visesabhāgiyataṃ pāpuṇāti, evaṃ vīriyassa bahulīkaraṇaṃ anuyogo. Iti padattayena vīriyameva vuttanti āha 『『evaṃ tippabhedaṃ vīriya』』nti. Yathākkamañhiha tīhi padehi upacārappanācittaparidamanavīriyāni dasseti. Na pamajjati etenāti appamādo, satiyā avippavāso. So pana satipaṭṭhānā cattāro khandhā eva. Sammā upāyena manasi karoti kammaṭṭhānametenāti sammāmanasikāro, so pana ñāṇameva, na ārammaṇavīthijavanapaṭipādakā, tenāha 『『atthato ñāṇa』』nti. Pathamanasikāroti kāraṇamanasikāro. Tadevatthaṃ samattheti 『『yasmiñhī』』tiādinā. Tattha yasmiṃ manasikāreti kammaṭṭhānamanasikaraṇūpāyabhūte ñāṇasaṅkhāte manasikāre. 『『Imasmiṃ ṭhāne』』ti iminā saddantarasampayogādinā viya pakaraṇavasenāpi saddo visesavisayoti dīpeti. Vīriyañcāti yathāvuttehi tīhi padehi vuttaṃ tippabhedaṃ vīriyañca. Etthāti 『『ātappa…pe… manasikāramanvāyā』』ti imasmiṃ pāṭhe, sīlavisuddhiyā saddhiṃ catunnaṃ rūpāvacarajjhānānaṃ adhigamanapaṭipadā idha vattabbā, sā pana visuddhimagge (visuddhi.

我來幫您翻譯這段巴利文： 如在"尿所趣、行所趣"等中，因為趣字有彼性說義,或因為無可趣處,所以見的趣性即是見所趣。只是見的執取,沒有其他可理解的意思,或者見的種類是見所趣。因為世間認為方式相應的趣和種類字是同義。依在同一蘊中"我"和"世間"的執取差別而有施設,所以說"在色等中執取某一個為我和為世間"。不死、常、固為常見的同義詞,或者因為無死亡故為不死。因為無生起故一切時都存在為常。因為堅固無變異故為固。 以"如說"等以《大義釋》《無礙解道》經文顯明如上所說義。其中"執取色"與經文余句相連。這義是："觀察色為我,觀察受、想、諸行、識為我",這是依五種有身見而說,但依"色有我"等的十五種其餘有身見,也可得到這義:執取四蘊為"我",以它為其他而施設"世間"。如是執取一蘊為"我",其他作為我的受用為"世間"。執取自相續所攝蘊為"我",以它為其他而施設他相續所攝為"世間",也應當如是見此義。這裡問:為什麼前面說"他們有常論",難道他們不是意趨我和世間是常,而不是論嗎?這是真實的,但因為與常相伴故論也說為常,如"長矛行走",或者應當見那裡省略"常如是論為他們"的如是字。他們說常,"唯此為真實,其他為虛妄"而執著說話,稱為常論者也適合。 31. 以熱誠性即是以折損性,或以折損義。這裡折損即是斷。依精進即是依等持。而等持即是不讓心落入懈怠分而策勵。如定達到特勝性,如是多作精進為修習。如是以三詞只說精進,所以說"如是三種精進"。因為這裡依次以三詞顯示近行、安止、調心精進。依此不放逸即是不放逸,即是念的不遠離。它即是四念住蘊。依此以正方便作意業處即是正作意,它即是智,不是所緣、路、速行的引導,所以說"就義即是智"。初作意即是因作意。以"因為在"等證成那義。其中在作意即是在作為業處作意方便的稱為智的作意。以"在此處"這個顯示依其他詞相應等和依文也是詞的特殊境界。精進即是如前所說三詞所說的三種精進。在此即是在"熱誠...等...隨作意"這經文中,應當在此說與戒清凈一起的四色界禪的證得行道,但它在《清凈道論》...;

2.401) vitthārato vuttāti āha 『『saṅkhepattho』』ti. Tathājātikanti tathāsabhāvaṃ, etena cuddasavidhehi cittaparidamanehi rūpāvacaracatutthajjhānassa paguṇatāpādanena damitataṃ dasseti. Cetaso samādhi cetosamādhi, so pana aṭṭhaṅgasamannāgatarūpāvacaracatutthajjhānasseva samādhi. Yathā-saddo 『『yenā』』ti atthe nipātoti āha 『『yena samādhinā』』ti.

Vijambhanabhūtehi lokiyābhiññāsaṅkhātehi jhānānubhāvehi sampannoti jhānānubhāvasampanno. Sodiṭṭhigatiko evaṃ vadatīti vattamānavacanaṃ, tathāvadanassa avicchedabhāvena sabbakālikatādassanatthanti veditabbaṃ. Aniyamite hi kālavisese vippakatakālavacananti. Vanati yācati puttanti vañjhā jha-paccayaṃ, na-kārassa ca niggahitaṃ katvā, vadhati puttaṃ, phalaṃ vā hanatītipi vañjhā sapaccayaghya-kārassa jha-kāraṃ, niggahitāgamañca katvā. Sā viya kassaci phalassa ajanenāti vañjho, tenāha 『『vañjhapasū』』tiādi. Evaṃ padatthavatā iminā kīdisaṃ sāmatthiyatthaṃ dassetīti antolīnacodanaṃ pariharituṃ 『『etenā』』tiādimāha. Jhānalābhissa visesena jhānadhammā āpāthamāgacchanti, tammukhena pana sesadhammāpīti imamatthaṃ sandhāya 『『jhānādīna』』nti vuttaṃ. Rūpādijanakabhāvanti rūpādīnaṃ janakasāmatthiyaṃ. Paṭikkhipatīti 『『nayime kiñci janentī』』ti paṭikkhipati. Kasmāti ce? Sati hi janakabhāve rūpādidhammānaṃ viya, sukhādidhammānaṃ viya ca paccayāyattavuttitāya uppādavantatā viññāyati, uppāde ca sati avassaṃbhāvī nirodhoti anavakāsāva niccatā siyā, tasmā taṃ paṭikkhipatīti.

Ṭhitoti niccalaṃ patiṭṭhito, kūṭaṭṭha-saddoyeva vā loke accantaṃ nicce niruḷho daṭṭhabbo. Tiṭṭhatīti ṭhāyī, esikā ca sā ṭhāyī cāti esikaṭṭhāyī, visesanaparanipāto cesa, tasmā gambhīranemo niccalaṭṭhitiko indakhīlo viyāti attho, tenāha 『『yathā』』tiādi. 『『Kūṭaṭṭho』』ti iminā cettha aniccatābhāvamāha. 『『Esikaṭṭhāyī ṭhito』』ti iminā pana yathā esikā vātappahārādīhi na calati, evaṃ na kenaci vikāramāpajjatīti vikārābhāvaṃ, vikāropi atthato vināsoyevāti vuttaṃ 『『ubhayenāpi lokassa vināsābhāvaṃ dassetī』』ti.

Evamaṭṭhakathāvādaṃ dassetvā idāni kecivādaṃ dassetuṃ 『『keci panā』』tiādi vuttaṃ. Muñjatoti [muñje (aṭṭhakathāyaṃ)] muñjatiṇato. Īsikāti kaḷīro. Yadidaṃ attasaṅkhātaṃ dhammajātaṃ jāyatīti vuccati, taṃ sattirūpavasena pubbe vijjamānameva byattirūpavasena nikkhamati, abhibyattiṃ gacchatīti attho. 『『Vijjamānamevā』』ti hi etena kāraṇe phalassa atthibhāvadassanena byattirūpavasena abhibyattivādaṃ dasseti. Sāligabbhe saṃvijjamānaṃ sālisīsaṃ viya hi sattirūpaṃ, tadabhinikkhantaṃ viya byattirūpanti. Kathaṃ pana sattirūpavasena vijjamānoyeva pubbe anabhibyatto byattirūpavasena abhibyattiṃ gacchatīti? Yathā andhakārena paṭicchanno ghaṭo ālokena abhibyattiṃ gacchati, evamayampīti.

我來幫您翻譯這段巴利文： 在《清凈道論》中詳細說了,所以說"略義"。如是種類即是如是自性,以此顯示以十四種調心而使色界第四禪熟練而調伏。心定即是心一境性,它即是具足八支的色界第四禪的定。如字是"以"義的不變詞,所以說"以這定"。 具足作為展現的稱為世間神通的禪威力即是具足禪威力。那見趣者如是說為現在語,應當知道爲了顯示如是說無間斷性的一切時性。因為在時間特性不確定時為未完成時語。祈求生子即是不生,作ja詞尾,把na音作鼻音,或者殺子或果即是不生,作詞尾ghya音為ja音,增加鼻音。如它因為不生任何果,所以是不生,因此說"不生的牛"等。如是有詞義,以此顯示什麼能力義呢?爲了避免內含的質難而說"以此"等。特別是對得禪者,禪法進入心境,以它為門其他法也是,考慮這義而說"禪等"。色等能生性即是色等的能生力。否定即是"它們不生任何"而否定。為什麼呢?因為若有能生性,如色等法、樂等法依緣而轉起故應知有生起性,有生起則必定有滅,所以常性是無容的,因此否定它。 住即是不動而安立,或者應當見頂立字在世間唯用於極常。住即是住者,柱是住者即是柱住者,這是後置修飾語,所以意思是如深輪不動而住的門限,因此說"如"等。以"頂立"這個在此說無無常性。以"柱住者住"這個則如柱子不為風擊等所動,如是不被任何所變異,顯示無變異,變異就義即是滅,所以說"以兩者顯示世間無滅"。 如是顯示義釋論說后,現在爲了顯示某些人的說法而說"某些人"等。從文茅即是從文茅草。莖即是芽。凡是說這稱為我的法類生,它以潛能形態本來已存在,以顯現形態出來,即是達到顯現的意思。以"已存在"這個以因中有果的顯示,顯示以顯現形態的顯現論。如稻芽中已存在的稻穗,如是潛能形態,如它出來,如是顯現形態。但是如何以潛能形態本來已存在而未顯現者以顯現形態達到顯現呢?如被黑暗遮蔽的瓶為光明所顯現,這也如是。

Idamettha vicāretabbaṃ – kiṃ karonto āloko ghaṭaṃ pakāsetīti vuccati, yadi ghaṭavisayaṃ buddhiṃ karonto pakāseti, anuppannāya eva buddhiyā uppattidīpanato abhibyattivādo hāyati. Atha ghaṭavisayāya buddhiyā āvaraṇabhūtaṃ andhakāraṃ vidhamanto pakāseti, evampi abhibyattivādo hāyateva. Sati hi ghaṭavisayāya buddhiyā kathaṃ andhakāro tassā āvaraṇaṃ hotīti. Yathā ca ghaṭassa abhibyatti na yujjati, evaṃ diṭṭhigatikaparikappitassa attanopi abhibyatti na yujjatiyeva. Tatthāpi hi yadi indriyavisayādisannipātena anuppannā eva buddhi uppannā, uppattivacaneneva abhibyattivādo hāyati abhibyattimattamatikkamma anuppannāya eva buddhiyā uppattidīpanato. Tathā sassatavādopi teneva kāraṇena. Atha buddhippavattiyā āvaraṇabhūtassa andhakāraṭṭhāniyassa mohassa vidhamanena buddhi uppannā. Evampi sati atthavisayāya buddhiyā kathaṃ moho tassā āvaraṇaṃ hotīti, hāyateva abhibyattivādo, kiñca bhiyyo – bhedasabbhāvatopi abhibyattivādo hāyati. Na hi abhibyañjanakānaṃ candimasūriyamaṇipadīpādīnaṃ bhedena abhibyañjitabbānaṃ ghaṭādīnaṃ bhedo hoti, hoti ca visayabhedena buddhibhedo yathāvisayaṃ buddhiyā sambhavatoti bhiyyopi abhibyatti na yujjatiyeva, na cettha vijjamānatābhibyattivasena vuttikappanā yuttā vijjamānatābhibyattikiriyāsaṅkhātāya vuttiyā vuttimato ca anaññathānujānanato. Anaññāyeva hi tathā vuttisaṅkhātā kiriyā tabbantavatthuto, yathā phassādīhi phusanādibhāvo, tasmā vuttimato anaññāya eva vijjamānatābhibyattisaṅkhātāya vuttiyā parikappito kesañci abhibyattivādo na yutto evāti. Ye pana 『『īsikaṭṭhāyī ṭhito』』ti paṭhitvā yathāvuttamatthamicchanti, te tadidaṃ kāraṇabhāvena gahetvā 『『te ca sattā sandhāvanti saṃsaranti cavanti upapajjantī』』ti padehi atthasambandhampi karonti, na aṭṭhakathāyamiva asambandhanti dassento 『『yasmā cā』』tiādimāha. Te ca sattā sandhāvantīti ettha ye idha manussabhāvena avaṭṭhitā, teyeva devabhāvādiupagamanena ito aññattha gacchantīti attho. Aññathā katassa kammassa vināso, akatassa ca abbhāgamo āpajjeyyāti adhippāyo.

這裡應當考察：做什麼時光明被說為顯示瓶？如果做瓶境智時顯示，因為顯示未生的智生起，顯現論就失壞。如果破除作為瓶境智障礙的黑暗時顯示，這樣顯現論也失壞。因為有瓶境智時，黑暗如何成為它的障礙呢？如同瓶的顯現不適合，如是見趣者所計度的我的顯現也完全不適合。因為在那裡也是，如果由根境等和合而未生的智生起，以生起說即失壞顯現論，因為超過僅顯現而顯示未生的智生起。如是常論也以同一因。如果因破除如黑暗的作為智轉起障礙的癡而智生起，這樣也是，有義境智時癡如何成為它的障礙呢？顯現論就失壞，更何況 - 也因為有差別故顯現論失壞。因為顯現者月亮、太陽、寶珠、燈等的差別，不成為所顯現的瓶等的差別，而有境差別時有智差別，因為智隨境而生，所以更加顯現完全不適合，這裡依存在顯現而計度轉起也不適合，因為承認轉起稱為存在顯現作用和有轉起者無異。因為如是稱為轉起的作用與有那作用的事物無異，如觸等的觸等性，所以某些人計度有轉起者無異的稱為存在顯現的轉起的顯現論完全不適合。而讀"柱住者住"而欲求如上所說義的人們，他們以這作為因而取，也作與"那些有情流轉、輪迴、死、生"等句的義關係，顯示不像在義釋中無關係而說"又因為"等。那些有情流轉即是這裡以人性安住的人們，他們即以得到天性等而從這裡去其他處的意思。意趨是否則已作業的滅和未作的得到就會發生。

Aparāparanti aparasmā bhavā aparaṃ bhavaṃ, aparamaparaṃ vā, punappunanti attho. 『『Cavantī』』ti padamulliṅgetvā 『『evaṃ saṅkhyaṃ gacchantī』』ti atthaṃ vivarati, attano tathāgahitassa niccasabhāvattā na cutūpapattiyo. Sabbabyāpitāya nāpi sandhāvanasaṃsaraṇāni, dhammānaṃyeva pana pavattivisesena evaṃ saṅkhyaṃ gacchanti evaṃ voharīyantīti adhippāyo. Etena 『『avaṭṭhitasabhāvassa attano, dhammino ca dhammamattaṃ uppajjati ceva vinassati cā』』ti imaṃ vipariṇāmavādaṃ dasseti. Yaṃ panettha vattabbaṃ, taṃ imissaṃ sassatavādavicāraṇāyameva 『『evaṃgatikā』』ti padatthavibhāvane vakkhāma. Idāni aṭṭhakathāyaṃ vuttaṃ asambandhamattaṃ dassetuṃ 『『aṭṭhakathāyaṃ panā』』tiādi vuttaṃ. Sandhāvantītiādinā vacanena attano vādaṃ bhindati vināseti sandhāvanādivacanasiddhāya aniccatāya pubbe attanā paṭiññātassa sassatavādassa viruddhabhāvatoti attho. 『『Diṭṭhigatikassā』』tiādi tadatthasamatthanaṃ. Na nibaddhanti na thiraṃ. 『『Sandhāvantī』』tiādivacanaṃ, sassatavādañca sandhāya 『『sundarampi asundarampi hotiyevā』』ti vuttaṃ. Sabbadā saranti pavattantīti sassatiyo ra-kārassa sa-kāraṃ, dvibhāvañca katvā, pathavīsinerucandimasūriyā, sassatīhi samaṃ sadisaṃ tathā, bhāvanapuṃsakavacanañcetaṃ. 『『Attā ca loko cā』』ti hi kattuadhikāro. Sassatisamanti vā liṅgabyattayena kattuniddeso. Sassatisamo attā ca loko ca atthi evāti attho, iti-saddo cettha padapūraṇamattaṃ. Eva-saddassa hi e-kāre pare iti-sadde i-kārassa va-kāramicchanti saddavidū. Sassatisamanti sassataṃ thāvaraṃ niccakālantipi attho, sassatisama-saddassa sassatapadena samānatthataṃ sandhāya ṭīkāyaṃ (dī. ni. ṭī.

我來翻譯這段巴利文： 後後即是從一有到另一有，或一個接一個，意思是一次又一次。取"死"字而開顯"如是得到數"的意思，因為被如是取為常性故不是死生。因遍一切故也不是流轉輪迴，但是意趨是諸法以轉起差別如是得數，如是被稱說。以此顯示這變異論:"住立性的我和法者只有法性生起和滅"。這裡應當說的，我們將在這常見考察的"如是趣"的詞義解說中說。現在爲了顯示在義釋中所說的無關係而說"但在義釋"等。以"流轉"等語破壞毀滅自己的論，因為由流轉等語成就的無常性與前面自己承認的常見相違的意思。"見趣者"等是證成那義。不堅固即是不牢固。對"流轉"等語和常見而說"善的也不善的也都有"。一切時轉起即是常，把ra音作sa音，做重複，大地、須彌、月亮、太陽，與常同等如是，這是性中性語。因為"我和世間"是作者說。或者常同等是以性變化而說作者。意思是有常同等的我和世間，而這裡iti字只是填詞。因為語言學者欲求在eva字的e音後於iti字的i音作v音。常同等即是常、堅固、永久的意思，考慮常同等字與常字同義而在疏中(長部疏)

1.31) vutto.

Hetuṃ dassentoti yesaṃ 『『sassato』』ti attānañca lokañca paññapeti, tesaṃ hetuṃ dassento ayaṃ diṭṭhigatiko āhāti sambandho. Na hi attano diṭṭhiyā paccakkhakatamatthaṃ attanoyeva sādheti, attano pana paccakkhakatena atthena attano appaccakkhabhūtampi atthaṃ sādheti, attanā ca yathānicchitaṃ atthaṃ parepi viññāpeti, na anicchitaṃ , idaṃ pana hetudassanaṃ etesu anekesu jātisatasahassesu ekovāyaṃ me attā ca loko ca anussaraṇasambhavato. Yo hi yamatthaṃ anubhavati, so eva taṃ anussarati, na añño. Na hi aññena anubhūtamatthaṃ añño anussarituṃ sakkoti yathā taṃ buddharakkhitena anubhūtaṃ dhammarakkhito. Yathā cetāsu, evaṃ ito purimatarāsupi jātīsu, tasmā 『『sassato me attā ca loko ca, yathā ca me, evaṃ aññesampi sattānaṃ sassato attā ca loko cā』』ti sassatavasena diṭṭhigahaṇaṃ pakkhandanto diṭṭhigatiko parepi tattha patiṭṭhapeti. Pāḷiyaṃ pana 『『anekavihitāni adhimuttipathāni abhivadanti, so evamāhā』』ti vacanato parānugāhāpanavasena idha hetudassanaṃ adhippetanti viññāyati. Etanti attano ca lokassa ca sassatabhāvaṃ. 『『Na kevala』』ntiādi atthato āpannadassanaṃ. Ṭhāna-saddo kāraṇe, tañca kho idha pubbenivāsānussatiyevāti āha 『『ida』』ntiādi. Kāraṇañca nāmetaṃ tividhaṃ sampāpakaṃ nibbattakaṃ ñāpakanti. Tattha ariyamaggo nibbānassa sampāpakakāraṇaṃ, bījaṃ aṅkurassa nibbattakakāraṇaṃ, paccayuppannatādayo aniccatādīnaṃ ñāpakakāraṇaṃ, idhāpi ñāpakakāraṇameva adhippetaṃ. Ñāpako hi attho ñāpetabbatthavisayassa ñāṇassa hetubhāvato kāraṇaṃ. Tadāyattavuttitāya taṃ ñāṇaṃ tiṭṭhati etthāti ṭhānaṃ, vasati taṃ ñāṇamettha tiṭṭhatīti 『『vatthū』』ti ca vuccati. Tathā hi bhagavatā vatthu-saddena uddisitvāpi ṭhāna-saddena niddiṭṭhanti.

32-33. Dutiyatatiyavārānaṃ paṭhamavārato viseso natthi ṭhapetvā kālabhedanti āha 『『upari vāradvayepi eseva nayo』』ti. Tadetaṃ kālabhedaṃ yathāpāḷiṃ dassetuṃ 『『kevalañhī』』tiādi vuttaṃ. Itarena dutiyatatiyavārā yāva dasasaṃvaṭṭavivaṭṭakappā, yāva cattālīsasaṃvaṭṭavivaṭṭakappā ca anussaraṇavasena vuttāti adhippāyo. Yadevaṃ kasmā sassatavādo catudhā vibhatto, nanu tidhā kālabhedamakatvā adhiccasamuppattikavādo viya duvidheneva vibhajitabbo siyāti codanaṃ sodhetuṃ 『『mandapañño hī』』tiādimāha. Mandapaññādīnaṃ tiṇṇaṃ pubbenivāsānussatiñāṇalābhīnaṃ vasena tidhā kālabhedaṃ katvā takkanena saha catudhā vibhattoti adhippāyo. Nanu ca anussavādivasena takkikānaṃ viya mandapaññādīnampi visesalābhīnaṃ hīnādivasena anekabhedasambhavato bahudhā bhedo siyā, atha kasmā sabbepi visesalābhino tayo eva rāsī katvā vuttāti? Ukkaṭṭhaparicchedena dassetukāmattā. Tīsu hi rāsīsu ye hīnamajjhimapaññā, te vuttaparicchedato ūnakameva anussaranti. Ye pana ukkaṭṭhapaññā, te vuttaparicchedaṃ atikkamitvā nānussarantīti tattha tattha ukkaṭṭhaparicchedena dassetukāmato anekajātisatasahassadasacattārīsasaṃvaṭṭavivaṭṭānussaraṇavasena tayo eva rāsī katvā vuttāti. Na tato uddhanti yathāvuttakālattayato, cattārīsasaṃvaṭṭavivaṭṭakappato vā uddhaṃ nānussarati, kasmā? Dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahato dubbalā paññā hotīti aṭṭhakathāsu vuttaṃ.

我來翻譯這段巴利文： 1.31.說。 顯示因即是這見趣者說顯示那些施設"我和世間是常"的因為關係。因為不是以自己的見只證明對自己顯現的義，而是以對自己顯現的義證明對自己不顯現的義，也使他人了知自己所欲求的義，非不欲求的，這顯示因是在這許多百千生中只是此一我和世間可能憶念。因為誰經驗那義，他就憶念它，不是他人。因為他人不能憶念他人所經驗的義，如法護不能憶念佛護所經驗的。如在這些，如是在比這更前的諸生中，所以"我的我和世間是常，如我的，如是其他有情的我和世間也是常"，見趣者踴躍以常性而執見也使他人住立其中。但由經中"說許多種增勝道，他如是說"的語句，了知這裡顯示因是意趨依使他人理解。這即是我和世間的常性。"不僅"等是顯示從義而來。處字在因，而它在此只是宿住隨念，所以說"這"等。這因是三種:達到、生起、了知。其中聖道是涅槃的達到因，種子是芽的生起因，緣生性等是無常性等的了知因，在這裡也只是意趨了知因。因爲了知義作爲了知所了知義境的智的因故為因。因為依它轉起故那智住於此為處，那智居於此住於此故也稱為"事"。如是世尊以事字標舉后也以處字詳說。 32-33.第二第三段與第一段沒有差別除了時間差別，所以說"在上二段也是這方法"。爲了依經顯示這時間差別而說"只是"等。意趨是其他以第二第三段說直到十成壞成住劫、直到四十成壞成住劫的憶念。如是為什麼常見分為四種，難道不應該不作三種時間差別而如偶然生起論那樣只分為兩種嗎？爲了清除這質問而說"因為鈍慧"等。意趨是依三種鈍慧等得宿住隨念智者而作三種時間差別，加上尋思而分為四種。難道不是如依傳聞等的尋思者一樣，鈍慧等特勝得者也依下等而有多種差別，這樣應有多種差別，那麼為什麼把所有特勝得者只作三聚而說呢？因為想要以最勝限定顯示。因為在三聚中下中慧者，他們只憶念比所說限定更少。而上慧者，他們不超過所說限定而憶念，所以因為想要在這裡這裡以最勝限定顯示，故依憶念多百千生、十、四十成壞成住而只作三聚而說。不超過那即是不憶念超過如上所說三時或四十成壞成住劫，為什麼？因為慧弱。因為在義釋中說他們因為缺乏名色分別故慧弱。

1. Tappakatiyattopi kattutthoyevāti āha 『『takkayatī』』ti. Tappakatiyattattā eva hi dutiyanayopi upapanno hoti. Tattha takkayatīti ūhayati, sassatādiākārena tasmiṃ tasmiṃ ārammaṇe cittaṃ abhiniropayatīti attho. Takkoti ākoṭanalakkhaṇo, vinicchayalakkhaṇo vā diṭṭhiṭṭhānabhūto vitakko. Tena tena pariyāyena takkanaṃ sandhāya 『『takketvā vitakketvā』』ti vuttaṃ vīmaṃsāya samannāgatoti atthavacanamattaṃ. Nibbacanaṃ pana takkipade viya dvidhā vattabbaṃ. Vīmaṃsā nāma vicāraṇā, sā ca duvidhā paññā ceva paññāpatirūpikā ca. Idha pana paññāpatirūpikāva, sā catthato lobhasahagatacittuppādo, micchābhinivesasaṅkhāto vā ayonisomanasikāro. Pubbabhāge vā micchādassanabhūtaṃ diṭṭhivipphanditaṃ, tadetamatthattayaṃ dassetuṃ 『『tulanā ruccanā khamanā』』ti vuttaṃ. 『『Tulayitvā』』tiādīsupi yathākkamaṃ 『『lobhasahagatacittuppādenā』』tiādinā yojetabbaṃ. Samantato, punappunaṃ vā āhananaṃ pariyāhataṃ, taṃ pana vitakkassa ārammaṇaṃ ūhanameva, bhāvanapuṃsakañcetaṃ padanti dasseti 『『tena tena pariyāyena takketvā』』ti iminā. Pariyāyenāti ca kāraṇenāti attho. Vuttappakārāyāti tidhā vuttappabhedāya. Anuvicaritanti anupavattitaṃ, vīmaṃsānugatena vā vicārena anumajjitaṃ. Tadanugatadhammakiccampi hi padhānadhamme āropetvā tathā vuccati. Paṭibhāti dissatīti paṭibhānaṃ, yathāsamāhitākāravisesavibhāvako diṭṭhigatasampayuttacittuppādo, tato jātanti paṭibhānaṃ, tathā paññāyanaṃ, sayaṃ attano paṭibhānaṃ sayaṃpaṭibhānaṃ, tenevāha 『『attano paṭibhānamattasañjāta』』nti. Matta-saddena cettha visesādhigamādayo nivatteti. Anāmaṭṭhakālavacane vattamānavaseneva atthaniddeso upapannoti āha 『『evaṃ vadatī』』ti.

Pāḷiyaṃ 『『takkī hoti vīmaṃsī』』ti sāmaññaniddesena, ekasesena vā vuttaṃ takkībhedaṃ vibhajanto 『『tattha catubbidho』』tiādimāha. Parehi puna savanaṃ anussuti, sā yassāyaṃ anussutiko. Purimaṃ anubhūtapubbaṃ jātiṃ saratīti jātissaro. Labbhateti lābho, yaṃ kiñci attanā paṭiladdhaṃ rūpādi, sukhādi ca, na pana jhānādiviseso, tenevāha pāḷiyaṃ 『『so takkapariyāhataṃ vīmaṃsānuvicaritaṃ sayaṃpaṭibhānaṃ evamāhā』』ti. Aṭṭhakathāyampi vuttaṃ 『『attano paṭibhānamattasañjāta』』nti. Ācariyadhammapālattheropi vadati 『『matta-saddena visesādhigamādayo nivattetī』』ti (dī. ni. ṭī.

我來 譯這段巴利文： 34. 作者義也只是依他性故說"思量"。因為正是依他性故第二方法也成就。其中思量即是推度，意思是以常等行相在那那所緣安置心。思是以擊打為相，或以決定為相的成為見處的尋。考慮以那那方式的思量而說"思量、尋思",具足觀察只是義說。但詞源應當像在思量者詞中那樣說兩種。觀察即是考察,它有兩種即是慧和慧相似。但這裡只是慧相似,它就義是貪俱心生,或稱為邪執著的不如理作意。或在前分是成為邪見的見動搖,爲了顯示這三義而說"衡量、喜好、忍可"。在"衡量"等中也應當依次與"以貪俱心生"等結合。遍、再再擊打是遍擊,而它只是尋的所緣推度,這詞是性中性,以"以那那方式思量"這個顯示。方式即是因的意思。如所說種即是三種所說差別。隨觀即是隨轉,或以隨觀察的伺所按捺。因為依它而轉的法作用也安置在主要法上而如是說。顯現即是見為顯現,是顯明如等持行相差別的見趣相應心生,從它生為顯現,如是了知,自己的顯現為自顯現,所以說"只從自己顯現生"。以隻字在此遮除特勝證得等。在不限定時說中依現在方式義說成就,所以說"如是說"。 在經中以"是思量者、觀察者"的普通說或一遺說的思量者差別而分別說"其中四種"等。從他人再聞為隨聞,這隨聞在他為隨聞者。憶念前已經驗的前生為憶生者。得即是得,是任何自己已得的色等和樂等,而不是禪等特勝,所以在經中說"他以思量遍擊、隨觀察觀察、自顯現如是說"。在義釋中也說"只從自己顯現生"。阿阇梨法護長老也說:"以隻字遮除特勝證得等"。;

1.34) so etassāti lābhī. Suddhena purimehi asammissena, suddhaṃ vā takkanaṃ suddhatakko, so yassāyaṃ suddhatakkiko. Tena hīti uyyojanatthe nipāto, tena tathā vessantararaññova bhagavati samāneti diṭṭhiggāhaṃ uyyojeti. Lābhitāyāti rūpādisukhādilābhībhāvato. 『『Anāgatepi evaṃ bhavissatī』』ti idaṃ lābhītakkino evampi sambhavatīti sambhavadassanavasena idhādhippetaṃ takkanaṃ sandhāya vuttaṃ. Anāgataṃsatakkaneneva hi sassataggāhī bhavati. 『『Atītepi evaṃ ahosī』』ti idaṃ pana anāgataṃsatakkanassa upanissayanidassanamattaṃ. So hi 『『yathā me idāni attā sukhī hoti, evaṃ atītepīti paṭhamaṃ atītaṃsānutakkanaṃ upanissāya anāgatepi evaṃ bhavissatī』』ti takkayanto diṭṭhiṃ gaṇhāti. 『『Evaṃ sati idaṃ hotī』』ti iminā aniccesu bhāvesu añño karoti, añño paṭisaṃvedetīti doso āpajjati, tathā ca sati katassa vināso akatassa ca ajjhāgamo siyā. Niccesu pana bhāvesu añño karoti, añño paṭisaṃvedetīti doso nāpajjati. Evañca sati katassa avināso, akatassa ca anajjhāgamo siyāti takkikassa yuttigavesanākāraṃ dasseti.

Takkamattenevāti suddhatakkaneneva. Matta-saddena hi āgamādīnaṃ, anussavādīnañca abhāvaṃ dasseti. 『『Nanu ca visesalābhinopi sassatavādino visesādhigamahetu anekesu jātisatasahassesu, dasasu saṃvaṭṭavivaṭṭesu, cattālīsāya ca saṃvaṭṭavivaṭṭesu yathānubhūtaṃ attano santānaṃ, tappaṭibaddhañca dhammajātaṃ 『『attā, loko』』ti ca anussaritvā tato purimatarāsupi jātīsu tathābhūtassa atthitānuvitakkanamukhena anāgatepi evaṃ bhavissatīti attano bhavissamānānutakkanaṃ, sabbesampi sattānaṃ tathābhāvānutakkanañca katvā sassatābhinivesino jātā, evañca sati sabbopi sassatavādī anussutikajātissaralābhītakkikā viya attano upaladdhavatthunimittena takkanena pavattavādattā takkīpakkheyeva tiṭṭheyya, tathā ca sati visesabhedarahitattā ekovāyaṃ sassatavādo vavatthito bhaveyya, avassañca vuttappakāraṃ takkanamicchitabbaṃ, aññathā visesalābhī sassatavādī ekaccasassatikapakkhaṃ, adhiccasamuppannikapakkhaṃ vā bhajeyyāti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Visesalābhīnañhi khandhasantānassa dīghadīghataraṃ dīghatamakālānussaraṇaṃ sassataggāhassa asādhāraṇakāraṇaṃ. Tathā hi 『『anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmī』』ti anussaraṇameva padhānakāraṇabhāvena dassitaṃ. Yaṃ pana tassa 『『imināmahaṃ etaṃ jānāmī』』ti pavattaṃ takkanaṃ, na taṃ idha padhānaṃ anussaraṇaṃ paṭicca tassa apadhānabhāvato, padhānakāraṇena ca asādhāraṇena niddeso sāsane, lokepi ca niruḷho yathā 『『cakkhuviññāṇaṃ yavaṅkuro』』tiādi.

我來翻譯這段巴利文： 1.34. 那是他的即是得者。以純而不混前者的,或純思量為純思,它是他的為純思者。以那即是勸導義的不變詞,以那如毗濕安多羅王一樣在世尊確立見執被勸導。以得性即是因為色等樂等得者性。"未來也將如是"這是考慮得者思量者如是也可能而說依可能顯示在此意趨的思量。因為以未來分思量而成為常執者。"過去也如是"這只是未來分思量的近依顯示。因為他"如我現在我快樂,如是過去"先依過去分隨思量"未來也將如是"而思量執見。以"如是則有此"顯示思量者的尋求道理行相:在無常諸有中則犯他作他受的過失,如是則已作消滅未作而得。但在常諸有中不犯他作他受的過失。如是則已作不滅,未作不得。 只以思量即是隻以純思量。因為以隻字顯示無阿含等和隨聞等。"難道不是特勝得者也是常論者,以特勝證得因在多百千生、十成壞成住、四十成壞成住中如所經驗憶念自己相續和緣它的法類為'我、世間',依此由更前諸生如是有的隨思量而未來也將如是,作自己將有隨思量和一切有情如是性隨思量而成為常執著者,如是則一切常論者也如隨聞者、憶生者、得者、思量者,因為以自己所得事相思量而轉論故應住在思量者分,如是則因為無特勝差別故這常論應成為確立一種,必須要欲求如所說方式的思量,否則特勝得者常論者應屬於一分常者分或偶然生起者分"嗎?但這不應如是見。因為特勝得者憶念蘊相續的長、更長、最長時是常執的不共因。如是顯示"我憶念多種宿住。我以此知彼"只以憶念為主要因。但它轉起的"我以此知彼"的思量,它在此不是主要,因為依憶念故它是非主要,而在教中、世間中也確定以不共主要因說,如"眼識、麥芽"等。

Evaṃ panāyaṃ desanā padhānakāraṇavibhāvinī, tasmā satipi anussavādivasena, takkikānaṃ hīnādivasena ca mandapaññādīnaṃ visesalābhīnaṃ bahudhā bhede aññatarabhedasaṅgahavasena bhagavatā cattāriṭṭhānāni vibhajitvā vavatthitā sassatavādānaṃ catubbidhatā. Na hi, idha sāvasesaṃ dhammaṃ deseti dhammarājāti. Yadevaṃ anussutikādīsupi anussavādīnaṃ padhānabhāvo āpajjatīti? Na tesaṃ aññāya sacchikiriyāya abhāvena takkapadhānattā, 『『padhānakāraṇena ca asādhāraṇena niddeso sāsane, lokepi ca niruḷho』』ti vuttovāyamatthoti. Atha vā visesādhigamanimittarahitassa takkanassa sassataggāhe visuṃ kāraṇabhāvadassanatthaṃ visesādhigamo visuṃ sassataggāhakāraṇabhāvena vattabbo, so ca mandamajjhimatikkhapaññāvasena tividhoti tidhā vibhajitvā, sabbatakkino ca takkībhāvasāmaññato ekajjhaṃ gahetvā catudhā eva vavatthāpito sassatavādo bhagavatāti.

我來翻譯這段巴利文： 如是這教說顯明主要因,所以雖有依隨聞等和思量者依下等及鈍慧等特勝得者的多種差別,以攝一種差別世尊分別確立四處成為常論者的四種性。因為在此法王不說有餘法。如是則在隨聞者等中隨聞等成為主要嗎?不是,因為它們以無其他證知故以思量為主要,"而在教中、世間中也確定以不共主要因說"已說此義。或者爲了顯示無特勝證得相的思量在常執中別為因,特勝證得應當說別為常執因,它依鈍、中、利慧為三種而分為三,一切思量者以思量者性共同而一處取,世尊確立常論只為四種。

1. 『『Aññatarenā』』ti etassa atthaṃ dassetuṃ 『『ekenā』』ti vuttaṃ. Aṭṭhānapayuttassa pana vā-saddassa aniyamatthataṃ sandhāyāha 『『dvīhi vā tīhi vā』』ti, tena catūsu vatthūsu yathārahamekaccaṃ ekaccassa paññāpane sahakārīkāraṇanti dasseti. 『『Bahiddhā』』ti bāhyatthavācako kattuniddiṭṭho nipātoti dassetuṃ 『『bahī』』tiādi vuttaṃ. Etthāha – kiṃ panetāni vatthūni attano abhinivesassa hetu, udāhu paresaṃ patiṭṭhāpanassāti. Kiñcettha, yadi tāva attano abhinivesassa hetu, atha kasmā anussaraṇatakkanāniyeva gahitāni, na saññāvipallāsādayo. Tathā hi viparītasaññāayonisomanasikāraasappurisūpanissayaasaddhammassavanādīnipi diṭṭhiyā pavattanaṭṭhena diṭṭhiṭṭhānāni. Atha pana paresaṃ patiṭṭhāpanassa hetu, anussaraṇahetubhūto adhigamo viya, takkanapariyeṭṭhibhūtā yutti viya ca āgamopi vatthubhāvena vattabbo, ubhayathāpi ca yathāvuttassa avasesakāraṇassa sambhavato 『『natthi ito bahiddhā』』ti vacanaṃ na yujjatevāti? No na yujjati, kasmā? Abhinivesapakkhe tāva ayaṃ diṭṭhigatiko asappurisūpanissayaasaddhammassavanehi ayoniso ummujjitvā vipallāsasañño rūpādidhammānaṃ khaṇe khaṇe bhijjanasabhāvassa anavabodhato dhammayuttiṃ atidhāvanto ekattanayaṃ micchā gahetvā yathāvuttānussaraṇatakkanehi khandhesu 『『sassato attā ca loko cā』』ti (dī. ni. 31) abhinivesaṃ upanesi, iti āsannakāraṇattā, padhānakāraṇattā ca taggahaṇeneva ca itaresampi gahitattā anussaraṇatakkanāniyeva idha gahitāni. Patiṭṭhāpanapakkhe pana āgamopi yuttiyameva ṭhito visesena nirāgamānaṃ bāhirakānaṃ takkaggāhibhāvato, tasmā anussaraṇatakkanāniyeva sassataggāhassa vatthubhāvena gahitāni.

Kiñca bhiyyo – duvidhaṃ paramatthadhammānaṃ lakkhaṇaṃ sabhāvalakkhaṇaṃ, sāmaññalakkhaṇañca. Tattha sabhāvalakkhaṇāvabodho paccakkhañāṇaṃ, sāmaññalakkhaṇāvabodho anumānañāṇaṃ. Āgamo ca sutamayāya paññāya sādhanato anumānañāṇameva āvahati, sutānaṃ pana dhammānaṃ ākāraparivitakkanena nijjhānakkhantiyaṃ ṭhito cintāmayapaññaṃ nibbattetvā anukkamena bhāvanāya paccakkhañāṇaṃ adhigacchatīti evaṃ āgamopi takkanavisayaṃ nātikkamati, tasmā cesa takkaggahaṇena gahitovāti veditabbo. So aṭṭhakathāyaṃ anussutitakkaggahaṇena vibhāvito, evaṃ anussaraṇatakkanehi asaṅgahitassa avasiṭṭhassa kāraṇassa asambhavato yuttamevidaṃ 『『natthi ito bahiddhā』』ti vacananti veditabbaṃ. 『『Anekavihitāni adhimuttipadāni abhivadantī』』ti (dī. ni. 1.29), 『『sassataṃ attānañca lokañca paññapentī』』ti (dī. ni. 1.30) ca vacanato pana patiṭṭhāpanavatthūniyeva idha desitāni taṃdesanāya eva abhinivesassāpi sijjhanato. Anekabhedesu hi desitesu yasmiṃ desite tadaññepi desitā siddhā honti, tameva desetīti daṭṭhabbaṃ. Abhinivesapatiṭṭhāpanesu ca abhinivese desitepi patiṭṭhāpanaṃ na sijjhati abhinivesassa patiṭṭhāpane aniyamato. Abhinivesinopi hi keci patiṭṭhāpenti , keci na patiṭṭhāpenti. Patiṭṭhāpane pana desite abhinivesopi sijjhati patiṭṭhāpanassa abhinivese niyamato. Yo hi yattha pare patiṭṭhāpeti, sopi tamabhinivisatīti.

我來翻譯這段巴利文: 35. 爲了顯示"某"的義而說"一"。考慮非處相應的或字的不定義而說"二或三"，以此顯示在四事中隨宜一些對一些的施設為俱作因。爲了顯示"外"是說外義的作者被說的不變詞而說"外"等。這裡問：這些事是自己執著的因,還是建立他人的呢？這裡如何,如果首先是自己執著的因,那麼為什麼只取憶念思量,不取想顛倒等。如是相違想、不如理作意、親近不善人、聽聞不正法等也以見轉起義為見處。如果是建立他人的因,如憶念因的證得,如思量尋求的道理,阿含也應說為事性,兩種也因為有如所說的余因故"無此外"的語句不適合嗎？不是不適合,為什麼？首先在執著分中這見趣者以親近不善人、聽聞不正法而不如理浮起,顛倒想而因為不了知色等法剎那剎那破壞性質而超越法道理,錯誤取一性方法,以如所說憶念思量在諸蘊中引生"我和世間是常"的執著,如是因為是近因,因為是主要因,因為以取它也取其他,所以這裡只取憶念思量。而在建立分中阿含也住在道理中,因為特別是無阿含的外道們為思量執取者,所以只取憶念思量為常執的事性。 更何況 - 勝義法的相有二種:自性相和共相。其中了知自性相是現見智,了知共相是比量智。阿含因為成就聞所成慧故只引生比量智,但對所聞諸法以行相遍思維而住在思擇忍中生起思所成慧,漸次以修而證得現見智,如是阿含也不超過思量境,所以這應當知道以取思量而取。它在義釋中以取隨聞思量而顯明,如是因為沒有不被憶念思量攝的余因故應當知道這"無此外"的語句是適合的。但由"說多種增勝道","施設我和世間是常"的語句,這裡只說建立事,因為以那教說也成就執著。因為在說多種差別中,說了什麼即其他也成就說,應當見只說那個。在執著和建立中說執著時不成就建立,因為執著在建立中不定。因為執著者有些建立,有些不建立。而說建立時執著也成就,因為建立在執著中決定。因為誰在哪裡建立他人,他也執著那個。

36.Tayidanti ettha ta-saddena 『『sassataṃ attānañca lokañca paññapentī』』ti etassa parāmasananti āha 『『taṃ idaṃ catubbidhampi diṭṭhigata』』nti. Tatoti tasmā pakārato jānanattā. Paramavajjatāya anekavihitānaṃ anatthānaṃ kāraṇabhāvato diṭṭhiyo eva ṭhānā diṭṭhiṭṭhānā. Yathāha 『『micchādiṭṭhiparamāhaṃ bhikkhave, vajjaṃ vadāmī』』ti tadevatthaṃ sandhāya 『『diṭṭhiyova diṭṭhiṭṭhānā』』ti vuttaṃ. Diṭṭhīnaṃ kāraṇampi diṭṭhiṭṭhānameva diṭṭhīnaṃ uppādāya samuṭṭhānaṭṭhena. 『『Yathāhā』』tiādi paṭisambhidāpāḷiyā (paṭi. ma. 1.124) sādhanaṃ. Tattha khandhāpi diṭṭhiṭṭhānaṃ ārammaṇaṭṭhena. Vuttañhi 『『rūpaṃ attato samanupassatī』』tiādi, (saṃ. ni. 3.81) avijjāpi upanissayādibhāvena. Yathāha 『『assutavā bhikkhave, puthujjano ariyānaṃ adassāvī ariyadhammassa akovido』』tiādi (ma. ni. 1.2; paṭi. ma. 1.131) phassopi phusitvā gahaṇūpāyaṭṭhena. Tathā hi vuttaṃ 『『tadapi phassapaccayā (dī. ni. 1.118) phussa phussa paṭisaṃvedentī』』ti (dī. ni. 1.144) saññāpi ākāramattaggahaṇaṭṭhena. Vuttañhetaṃ 『『saññānidānā hi papañcasaṅkhā』』ti (su. ni. 880; mahā. ni. 109) pathaviṃ pathavito saññatvā』』ti (ma. ni. 1.2) ca ādi. Vitakkopi ākāraparivitakkanaṭṭhena. Tena vuttaṃ 『『takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū』』ti, (su. ni. 892; mahāni. 121) 『『takkī hoti vīmaṃsī』』ti (dī. ni. 1.34) ca ādi. Ayoniso manasikāropi akusalānaṃ sādhāraṇakāraṇaṭṭhena. Tenāha 『『tassa evaṃ ayoniso manasi karoto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. Atthi me attā』ti vā assa saccato thetato diṭṭhiuppajjatī』』tiādi (ma. ni. 1.19) pāpamittopi diṭṭhānugati āpajjanaṭṭhena. Vuttampi ca 『『bāhiraṃ bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupasssāmi, yaṃ evaṃ mahato anatthāya saṃvattati, yathayidaṃ bhikkhave, pāpamittatā』』tiādi (a. ni. 1.110) paratoghosopi durakkhātadhammassavanaṭṭhena. Tathā ceva vuttaṃ 『『dveme bhikkhave, paccayā micchādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso, ayoniso ca manasikāro』』tiādi (a. ni. 2.126) parehi sutā, desitā vā desanā paratoghoso.

『『Khandhā hetū』』tiādipāḷi tadatthavibhāvinī. Tattha janakaṭṭhena hetu, upatthambhakaṭṭhena paccayo. Upādāyāti upādiyitvā, paṭiccāti attho. 『『Uppādāyā』』tipi pāṭho, uppajjanāyāti attho. Samuṭṭhāti etenāti samuṭṭhānaṃ, khandhādayo eva. Idha pana samuṭṭhānabhāvoyeva samuṭṭhāna-saddena vutto bhāvalopattā, bhāvappadhānattā ca. Ādinnā sakasantāne. Pavattitā saparasantānesu. Para-saddo abhiṇhatthoti vuttaṃ 『『punappuna』』nti. Pariniṭṭhāpitāti 『『idameva dassanaṃ saccaṃ, aññaṃ pana moghaṃ tucchaṃ musā』』ti abhinivesassa pariyosānaṃ matthakaṃ pāpitāti attho. Ārammaṇavasenāti aṭṭhasu diṭṭhiṭṭhānesu khandhe sandhāyāha. Pavattanavasenāti avijjāphassasaññāvitakkāyonisomanasikāre. Āsevanavasenāti pāpamittaparatoghose. Yadipi sarūpatthavasena vevacanaṃ, saṅketatthavasena pana evaṃ vattabboti dassetuṃ 『『evaṃvidhaparalokā』』ti vuttaṃ. Yena kenaci hi visesaneneva vevacanaṃ sātthakaṃ siyā. Paraloko ca kammavasena abhimukho sampareti gacchati pavattati etthāti abhisamparāyoti vuccati. 『『Iti kho ānanda, kusalāni sīlāni anupubbena aggāya parentī』』tiādīsu (a. ni.

我來 譯這段巴利文： 36. 這那即是這裡以那字隨指"施設我和世間是常"而說"這四種見趣"。從那即是因從那方式而知。以最過失性、為多種損害的因性故,見即是處為見處。如說"諸比丘,我說邪見為最過失",考慮正是那義而說"見即是見處"。見的因也是見處,以為見生起而等起義。"如說"等是以無礙解道證成。其中蘊也是見處以所緣義。因為說"觀色為我"等,無明也以近依等性。如說"諸比丘,無聞凡夫不見諸聖,不善聖法"等,觸也以觸而取方便義。如是說"那也以觸緣","觸觸而受"。想也以取行相義。因為這說"想為戲論想因","想地為地"等。尋也以行相遍思維義。所以說"在諸見中構思尋,說真妄二法",及"是思量者觀察者"等。不如理作意也以不善的共同因義。所以說"他如是不如理作意,六見中一見生起。或'有我'如是以真實堅固見生起"等。惡友也以隨見成就義。也說"諸比丘,作為外分,我不見另一分如是轉為大損害,如諸比丘這惡友性"等。從他聞也以聽聞惡說法義。如是也說"諸比丘,這二緣為邪見生起。哪二?從他聞和不如理作意"等。從他所聞、所說的教說為從他聞。 "蘊因"等經是顯明那義。其中以生義為因,以支援義為緣。依即是依止,意思是緣。也讀作"為生",意思是為生起。以此等起為等起,即是蘊等。但這裡以等起性失去性詞、以性為主故以等起字說只是等起性。取在自相續中。轉在自他相續中。他字為再再義故說"一次又一次"。究竟即是"只這見是真實,而其他虛偽空無虛妄"的執著達到頂點究竟的意思。以所緣方式即是說關於八見處中的蘊。以轉起方式即是無明、觸、想、尋、不如理作意。以親近方式即是惡友、從他聞。雖然依本義義是同義詞,但依約定義而說"如是種類的後世"。因為以任何差別即是同義詞會有意義。而後世以業趣向,等去、去、轉起於此故稱為趣向。如"阿難,如是諸善戒次第趣向最上"等中;

10.2) viya hi curādigaṇavasena para-saddaṃ gatiyamicchanti saddavidū, ayamettha aṭṭhakathāto aparo nayo.

Evaṃgatikāti evaṃgamanā evaṃniṭṭhā, evamanuyuñjanena bhijjananassanapariyosānāti attho. Gati-saddo cettha 『『yehi samannāgatassa mahāpurisassa dveva gatiyo bhavantī』』tiādīsu (dī. ni. 1.258; 2.33, 35; 3.199, 200; ma. ni.

我來翻譯這段巴利文： 如在[經文]中一樣,語詞學者欲求以朱羅等群以他字為[表示]行進,這是這裡從義釋而來的另一方法。 如是趣即是如是行、如是究竟,意思是以如是實行而破壞、滅盡為究竟。而這裡趣字如在"具足彼等的大士有二趣"等中; [注:我按原文的要求將文字完整翻譯,並保留了原文的編號格式。這段文字似乎是一段註釋文獻的一部分,討論了某些語詞的語法和含義。]

2.384, 397) viya niṭṭhānattho. Idaṃ vuttaṃ hoti – ime diṭṭhisaṅkhātā diṭṭhiṭṭhānā evaṃ paramatthato asantaṃ attānaṃ, sassatabhāvañca tasmiṃ ajjhāropetvā gahitā, parāmaṭṭhā ca samānā bālalapanāyeva hutvā yāva paṇḍitā na samanuyuñjanti, tāva gacchanti, pātubhavanti ca, paṇḍitehi samanuyuñjiyamānā pana anavaṭṭhitavatthukā avimaddakkhamā sūriyuggamane ussāvabindū viya, khajjopanakā viya ca bhijjanti, vinassanti cāti.

Tatthāyaṃ anuyuñjane saṅkhepakathā – yadi hi parehi kappito attā loko vā sassato siyā, tassa nibbikāratāya purimarūpāvijahanato kassaci visesādhānassa kātumasakkuṇeyyatāya ahitato nivattanatthaṃ, hite ca paṭipajjanatthaṃ upadeso eva sassatavādino nippayojano siyā, kathaṃ vā tena so upadeso pavattīyati vikārābhāvato. Evañca sati parikappitassa attano ajaṭākāsassa viya dānādikiriyā, hiṃsādikiriyā ca na sambhavati, tathā sukhassa, dukkhassa ca anubhavananibandho eva sassatavādino na yujjati kammabaddhābhāvato. Jātiādīnañca asambhavato vimokkho na bhaveyya, atha pana dhammamattaṃ tassa uppajjati ceva vinassati ca, yassa vasenāyaṃ kiriyādivohāroti vadeyya, evampi purimarūpāvijahanena avaṭṭhitassa attano dhammamattanti na sakkā sambhāvetuṃ, te vā panassa dhammā avatthābhūtā, tasmā tassa uppannā aññe vā siyuṃ anaññe vā, yadi aññe, na tāhi avatthāhi tassa uppannāhipi koci viseso atthi, yāhi karoti paṭisaṃvedeti cavati uppajjati cāti icchitaṃ, evañca dhammakappanāpi niratthakā siyā, tasmā tadavattho eva yathāvuttadoso, athānaññe, uppādavināsavantīhi avatthāhi anaññassa attano tāsaṃ viya uppādavināsasabbhāvato kuto bhaveyya niccatāvakāso, tāsampi vā attano viya niccatāpavatti, tasmā bandhavimokkhānaṃ asambhavo evāti na yujjatiyeva sassatavādo, na cettha koci vādī dhammānaṃ sassatabhāve parisuddaṃ yuttiṃ vattuṃ samattho bhaveyya, yuttirahitañca vacanaṃ na paṇḍitānaṃ cittaṃ ārādheti, tenāvocumha 『『yāva paṇḍitā na samanuyuñjanti, tāva gacchanti, pātubhavanti cā』』ti.

Sakāraṇaṃ sagatikanti ettha saha-saddo vijjamānattho 『『salomako sapakkhako』』tiādīsu viya, na pana samavāyattho ca-saddena 『『tayidaṃ bhikkhave, tathāgato pajānātī』』ti vuttassa diṭṭhigatassa samuccinitattā, 『『tañca tathāgato pajānātī』』ti iminā ca kāraṇagatīnameva pajānanabhāvena vuttattā. Idaṃ vuttaṃ hoti – tayidaṃ bhikkhave, kāraṇavantaṃ gativantaṃ diṭṭhigataṃ tathāgato pajānāti, na kevalañca tadeva, atha kho tassa kāraṇagatisaṅkhātaṃ tañca sabbanti. 『『Tato…pe… pajānātī』』ti vuttavākyassa atthaṃ vuttanayena saṃvaṇṇeti 『『tato cā』』tiādinā. Sabbaññutaññāṇassevidha vibhajananti pakaraṇānurūpamatthaṃ āha 『『sabbaññutaññāṇañcā』』ti, tasmiṃ vā vutte tadadhiṭṭhānato āsavakkhayañāṇaṃ, tadavinābhāvato vā sabbampi dasabalādiñāṇaṃ gahitamevātipi tadeva vuttaṃ.

我來翻譯這段巴利文： 如在"等"中一樣是究竟義。這是所說 - 這些名為見的見處如是在勝義中取不存在的我、在其中增益常性,且被執取、被執著而成為愚者的話語,乃至智者們不審察時則行進、顯現,但被智者們審察時則因為無住所、不能忍受壓迫,如日出時的露珠,如螢火蟲般破壞、滅失。 這裡這是審察的略說 - 如果他人所構想的我或世間是常,因為它無變異故、不捨前形故,因為不能作任何殊勝的增益故,爲了從無益轉離,及爲了在有益中行道的教導對常論者就無用,或者他如何轉起那教導因為無變異。如是既然如此,所構想的我如虛空般佈施等行、害等行不可能,如是常論者快樂、痛苦的體驗結合也不適合因為無業縛。因為生等不可能故解脫不會有,然後如果說只是法對它生起及滅失,以此而有這行等言說,如是也不能設想只是法是以不捨前形而住的我,或者那些是它的狀態,所以它的生起是異或不異,如果異,以那些已生狀態對它沒有任何殊勝,由此作、受、死、生是所欲,如是法的構想也成為無義,所以它的狀態正是如所說過失,如果不異,對與有生滅狀態不異的我,因為如它們有生滅性故,常性的機會從何而有,或者對它們如我般常性的轉起,所以束縛解脫不可能故常論完全不適合,而在這裡任何論者不能說諸法常性的清凈道理,無道理的言說不能令智者心滿意,所以我們說"乃至智者們不審察時則行進、顯現"。 有因有趣即是這裡有字是存在義如在"有毛有翼"等中一樣,而不是和合義,因為以及字集起了"諸比丘,如來了知這"所說的見趣,以"如來了知那"這個只說了因趣的了知性。這是所說 - 諸比丘,如來了知這有因有趣的見趣,不僅那個,而且[了知]稱為那因趣的一切。以所說方法解釋"從那...乃至...了知"所說句義以"從那"等。這裡只是一切知智的分別故順著文脈而說"一切知智",或者說了那個時因為以它為依處故漏盡智,或者因為與它不離故一切十力等智也正是所取故說正是那個。

Evaṃvidhanti 『『sīlañcā』』tiādinā evaṃvuttappakāraṃ. Pajānantopīti ettha pi-saddena, api-saddena vā 『『tañcā』』ti vutta ca-saddassa sambhāvanatthabhāvaṃ dasseti, tena tato diṭṭigatato uttaritaraṃ sārabhūtaṃ sīlādiguṇavisesampi tathāgato nābhinivisati, ko pana vādo vaṭṭāmiseti sambhāveti. 『『Aha』』nti diṭṭimānavasena parāmasanākāradassanaṃ. Pajānāmīti ettha iti-saddena pakāratthena, nidassanatthena vā. 『『Mama』』nti taṇhāvasena parāmasanākāraṃ dasseti. Taṇhādiṭṭhimānaparāmāsavasenāti taṇhādiṭṭhimānasaṅkhātaparāmāsavasena. Dhammasabhāvamatikkamitvā 『『ahaṃ mama』』nti parato abhūtato āmasanaṃ parāmāso, taṇhādayo eva. Na hi taṃ atthi, yaṃ khandhesu 『『aha』』nti vā 『『mama』』nti vā gahetabbaṃ siyā, aparāmasato aparāmasantassa assa tathāgatassa nibbuti viditāti sambandho. 『『Aparāmasato』』ti cedaṃ nibbutipavedanāya (nibbutivedanassa dī. ni. ṭī.

我來翻譯這段巴利文： 如是種即是以"戒等"如是所說種類。即使了知中以即字或以亦字顯示"及那"所說及字的推崇義性,以此推崇:從那見趣更上更為精要的戒等功德殊勝也如來不執著,何況輪迴之食。"我"是以見慢而顯示執著行相。了知中以是字是以種類義或顯示義。"我的"顯示以渴愛而執著行相。以渴愛見慢執著方式即是以稱為渴愛見慢的執著方式。超越法自性而作"我、我的"如是從他非真實地觸取為執著,即是渴愛等。因為那不存在,即在諸蘊中應當取為"我"或"我的",不執著的、不執著的彼如來的涅槃已知是關係。"不執著"這是涅槃告知的(涅槃得知的註疏)。

1.36) hetugabbhavisesanaṃ . 『『Viditā』』ti padamapekkhitvā kattari sāmivacanaṃ. Aparāmasato parāmāsarahitapaṭipattihetu assa tathāgatassa kattubhūtassa nibbuti asaṅkhatadhātu viditā, adhigatāti vā attho. 『『Aparāmasato』』ti hedaṃ hetumhi nissakkavacanaṃ.

『『Aparāmāsapaccayā』』ti paccattaññeva pavedanāya kāraṇadassanaṃ. Assāti kattāraṃ vatvāpi paccattaññevāti visesadassanatthaṃ puna kattuvacananti āha 『『sayameva attanāyevā』』ti. Sayaṃ, attanāti vā bhāvanapuṃsakaṃ. Nipātapadañhetaṃ. 『『Aparāmasato』』ti vacanato parāmāsānameva nibbuti idha desitā, taṃdesanāya eva tadaññesampi nibbutiyā sijjhanatoti dasseti 『『tesaṃ parāmāsakilesāna』』nti iminā, parāmāsasaṅkhātānaṃ kilesānanti attho. Apica kāmaṃ 『『aparāmasato』』ti vacanato parāmāsānameva nibbuti idha desitāti viññāyati, taṃdesanāya pana tadavasesānampi kilesānaṃ nibbuti desitā nāma bhavati pahānekaṭṭhatādibhāvato, tasmā tesampi nibbuti niddhāretvā dassetabbāti vuttaṃ 『『tesaṃ parāmāsakilesāna』』nti, taṇhādiṭṭhimānasaṅkhātānaṃ parāmāsānaṃ, tadaññesañca kilesānanti attho. Gobalībaddanayo hesa. Nibbutīti ca nibbāyanabhūtā asaṅkhatadhātu, tañca bhagavā bodhimūleyeva patto, tasmā sā paccattaññeva viditāti.

Yathāpaṭipannenāti yena paṭipannena. Tappaṭipattiṃ dassetuṃ 『『tāsaṃyeva…pe… ādimāhā』』ti anusandhidassanaṃ. Kasmā pana vedanānaññeva kammaṭṭhānamācikkhatīti āha 『『yāsū』』tiādi, iminā desanāvilāsaṃ dasseti. Desanāvilāsappatto hi bhagavā desanākusalo khandhāyatanādivasena anekavidhāsu catusaccadesanāsu sambhavantīsupi diṭṭhigatikā vedanāsu micchāpaṭipattiyā diṭṭhigahanaṃ pakkhandāti dassanatthaṃ tathāpakkhandanamūlabhūtā vedanāyeva pariññābhūmibhāvena uddharatīti. Idhāti imasmiṃ vāde. Evaṃ etthātipi. Kammaṭṭhānanti catusaccakammaṭṭhānaṃ. Ettha hi vedanāgahaṇena gahitā pañcupādānakkhandhā dukkhasaccaṃ. Vedanānaṃ samudayaggahaṇena gahito avijjāsamudayo samudayasaccaṃ, atthaṅgamanissaraṇapariyāyehi nirodhasaccaṃ, 『『yathābhūtaṃ viditvā』』ti etena maggasaccanti evaṃ cattāri saccāni veditabbāni. 『『Yathābhūtaṃ viditvā』』ti idaṃ vibhajjabyākaraṇatthapadanti tadatthaṃ vibhajja dassetuṃ 『『tatthā』』tiādi vuttaṃ. Visesato hi 『『avijjāsamudayā vedanāsamudayo』』tiādilakkhaṇānaṃ vasena samudayādīsu attho yathārahaṃ vibhajja dassetabbo. Avisesato pana vedanāya samudayādīni vipassanāpaññāya ārammaṇapaṭivedhavasena, maggapaññāya asammohapaṭivedhavasena jānitvā paṭivijjhitvāti attho. Paccayasamudayaṭṭhenāti 『『imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī』』ti (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) vuttalakkhaṇena avijjādīnaṃ paccayānaṃ uppādena ceva maggena asamugghāṭena ca. Yāva hi maggena na samugghāṭīyati, tāva paccayoti vuccati. Nibbattilakkhaṇanti uppādalakkhaṇaṃ, jātinti attho. Pañcannaṃ lakkhaṇānanti ettha ca catunnampi paccayānaṃ uppādalakkhaṇameva aggahetvā paccayalakkhaṇampi gahetabbaṃ samudayaṃ paṭicca tesaṃ yathārahaṃ upakārakattā. Tathā ceva saṃvaṇṇitaṃ 『『maggena asamugghāṭena cā』』ti. Paccayanirodhaṭṭhenāti 『『imasmiṃ niruddhe idaṃ niruddhaṃ hoti, imassa nirodhā idaṃ nirujjhatī』』ti (ma. ni. 1.406; udā. 3; saṃ. ni.

我來 譯這段巴利文： 36. 因的特殊胎藏。考慮"已知"詞在能作者上為屬格語。不執著即對無執著行道的因的彼如來作者的涅槃無為界已知,或者意思是已證。"不執著"這在因上是奪格語。 "因為不執著"是顯示正在自身宣說的原因。雖然說了彼作者,爲了顯示特殊還是正在自身故再說作者語而說"確實自己以自己"。自己、以自己或者是中性語。因為這是不變詞。從"不執著"的語句顯示以此"那些執著煩惱"只有執著的涅槃這裡被說,以那教說而其他的涅槃也成就,意思是名為執著的煩惱。或者雖然從"不執著"的語句瞭解只有執著的涅槃這裡被說,但以那教說其餘一切煩惱的涅槃也名為已說因為是斷一性等狀態,所以說"那些執著煩惱"顯示也應當確定它們的涅槃,意思是名為渴愛見慢的執著,和其他的煩惱。這是牛步行法。涅槃即是涅滅的無為界,而世尊在菩提樹下即已得到它,所以它正是在自身已知。 如是行即是以此行。爲了顯示那行而說"正是那等...乃至...說開始"是顯示隨順。但為什麼只說諸受的業處而說"在哪些"等,以此顯示教說的善巧。因為世尊得到教說善巧,在蘊處等方式有多種四諦教說中,爲了顯示見趣者因為在諸受中邪行而躍入見叢故,只舉起作為遍知地的受是那躍入的根本。這裡即是在這論。如是在這裡也是。業處即是四諦業處。因為這裡以取受而取的五取蘊是苦諦。以取受的集而取的無明集是集諦。以滅盡出離方式是滅諦。以"如實知"這是道諦,如是應當知四諦。"如實知"這是分別解答義句,爲了顯示那義分別而說"其中"等。因為特別是以"從無明集有受集"等相的方式應當隨宜分別顯示在集等中的義。而無差別即是知道、通達受的集等以觀慧在所緣通達方式、以道慧在無癡通達方式的意思。以緣集義即是以"此有故彼有,此生故彼生"所說相的無明等諸緣以生起和以道不斷。因為乃至不被道斷,直到那時稱為緣。生相即是生起相,意思是生。五相中這裡不只取四緣的生起相,也應當取緣相,因為關於集它們隨宜有資助性。如是也解釋"以道不斷"。以緣滅義即是以"此滅故彼滅,此滅故彼滅"的;

2.41) vuttalakkhaṇena avijjādīnaṃ paccayānaṃ nirodhena ceva maggena samugghāṭena ca. Vipariṇāmalakkhaṇanti nirodhalakkhaṇaṃ, bhaṅganti attho. Vayanti nirodhaṃ. Yanti yasmā paccayabhāvasaṅkhātahetuto. Vedanaṃ paṭiccāti purimuppannaṃ ārammaṇādipaccayabhūtaṃ vedanaṃ labhitvā. Sukhaṃ somanassanti sukhañceva somanassañca. Ayanti purimavedanāya yathārahaṃ pacchimuppannānaṃ sukhasomanassānaṃ paccayabhāvo. Assādo nāma assāditabboti katvā.

Aparo nayo – yanti sukhaṃ, somanassañca. Ayanti ca napuṃsakaliṅgena niddiṭṭhaṃ sukhasomanassameva assādapadamapekkhitvā pulliṅgena niddisīyati, imasmiṃ pana vikappe sukhasomanassānaṃ uppādoyeva tehi uppādavantehi niddiṭṭho, sattiyā, sattimato ca abhinnattā. Na hi sukhasomanassamantarena tesaṃ uppādo labbhati. Iti purimavedanaṃ paṭicca sukhasomanassuppādopi purimavedanāya assādo nāma assādīyateti katvā . Ayañhettha saṅkhepattho – purimamuppannaṃ vedanaṃ ārabbha somanassuppattiyaṃ yo purimavedanāya paccayabhāvasaṅkhāto assādetabbākāro, somanassassa vā uppādasaṅkhāto tadassādanākāro, ayaṃ purimavedanāya assādoti. Kathaṃ pana vedanaṃ ārabbha sukhaṃ uppajjati, nanu phoṭṭhabbārammaṇanti? Cetasikasukhasseva ārabbha pavattiyamadhippetattā nāyaṃ doso. Ārabbha pavattiyañhi visesanameva somanassaggahaṇaṃ somanassaṃ sukhanti yathā 『『rukkho sīsapā』』ti aññapaccayavasena uppattiyaṃ pana kāyikasukhampi assādoyeva, yathālābhakathā vā esāti daṭṭhabbaṃ.

『『Yā vedanā aniccā』』tiādinā sattimatā satti nidassitā. Tatrāyamattho – yā vedanā hutvā abhāvaṭṭhena aniccā, udayabbayapaṭipīḷanaṭṭhena dukkhā, jarāya, maraṇena cāti dvidhā vipariṇāmetabbaṭṭhena vipariṇāmadhammā. Tassā evaṃbhūtāya ayaṃ aniccadukkhavipariṇāmabhāvo vedanāya sabbāyapiādīnavoti. Ādīnaṃ paramakāruññaṃ vāti pavattati etasmāti hi ādīnavo. Apicaādīnaṃ ativiya kapaṇaṃ pavattanaṭṭhena kapaṇamanusso ādīnavo, ayampi evaṃsabhāvoti tathā vuccati. Sattimatā hi satti abhinnā tadavinābhāvato.

我來翻譯這段巴利文： 41. 所說相的無明等諸緣以滅和以道斷。變異相即是滅相,意思是壞。滅即是滅。從即是因為從稱為緣性的因。緣受即是得到前生的成為所緣等緣的受。樂與喜即是樂和喜。這即是對前受隨宜生后的樂喜的緣性。名為味是作為應當受味。 另一方法 - 從即是樂和喜。這以中性語表示,考慮味字而以陽性語表示正是樂喜,但在這選擇中只以有生起的它們表示樂喜的生起,因為力和有力者的無差別。因為離了樂喜不得它們的生起。如是緣前受的樂喜生起也名為前受的味是作為受味。因為這裡這是略義 - 在緣先生受而生喜時,那稱為前受的緣性的應當受味行相,或者稱為喜的生起的受味它行相,這是前受的味。但如何緣受而生樂,難道不是觸所緣?因為意指只是心理之樂的轉起故無此過。因為在緣轉起中只取喜是特徵如樂喜,如"樹是阿育樹",但在從他緣而生起中身樂也正是味,或者應當視為這是隨所得說。 以"凡是受無常"等以有力者顯示力。這裡這是義 - 凡是受以有已無義故無常,以生滅壓迫義故苦,以應當以老、以死如是兩種變易義故變易法。它如是這存在的這無常苦變易性是受的一切過患。過患即是從這轉起。或者也以過分可憐的轉起義故可憐的人是過患,這也是如是自性故如是稱。因為有力者的力無差別因為與它不離。

Ettha ca 『『aniccā』』ti iminā saṅkhāradukkhatāvasena upekkhāvedanāya, sabbāsu vā vedanāsuādīnavamāha, 『『dukkhā』』ti iminā dukkhadukkhatāvasenadukkhavedanāya, 『『vipariṇāmadhammā』』ti iminā vipariṇāmadukkhatāvasena sukhavedanāya. Avisesena vā tīṇipi padāni tissannampi vedanānaṃ vasena yojetabbāni. Chandarāgavinayoti chandasaṅkhātarāgavinayanaṃ vināso. 『『Atthavasā liṅgavibhattivipariṇāmo』』ti vacanato yaṃ chandarāgappahānanti yojetabbaṃ. Pariyāyavacanamevidaṃ padadvayaṃ. Yathābhūtaṃ viditvāti maggassa vuttattā magganibbānavasena vā yathākkamaṃ yojanāpi vaṭṭati. Vedanāyāti nissakkavacanaṃ. Nissaraṇanti nekkhammaṃ. Yāva hi vedanāpaṭibaddhaṃ chandarāgaṃ nappajahati, tāvāyaṃ puriso vedanāya allīnoyeva hoti. Yadā pana taṃ chandarāgaṃ pajahati, tadāyaṃ puriso vedanāya nissaṭo visaṃyutto hoti, tasmā chandarāgappahānaṃ vedanāya nissaraṇaṃ vuttaṃ. Tabbacanena pana vedanāsahajātanissayārammaṇabhūtā rūpārūpadhammā gahitā eva hontītipi pañcahi upādānakkhandhehi nissaraṇavacanaṃ siddhameva. Vedanāsīsena hi desanā āgatā, tattha pana kāraṇaṃ heṭṭhā vuttameva. Lakkhaṇahāravasenāpi ayamattho vibhāvetabbo. Vuttañhi āyasmatā mahākaccānattherena –

『『Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;

Vuttā bhavanti sabbo, so hāro lakkhaṇo nāmā』』ti. (netti. 485);

Kāmupādānamūlakattā sesupādānānaṃ pahīne ca kāmupādāne upādānasesābhāvato 『『vigatachandarāgatāya anupādāno』』ti vuttaṃ, etena 『『anupādāvimutto』』ti etassatthaṃ saṅkhepena dasseti. Idaṃ vuttaṃ hoti – vigatachandarāgatāya anupādāno, anupādānattā ca anupādāvimuttoti. Tamatthaṃ vitthāretuṃ, samatthetuṃ vā 『『yasmi』』ntiādi vuttaṃ. Tattha yasmiṃ upādāneti sesupādānamūlabhūte kāmupādāne. Tassāti kāmupādānassa. Anupādiyitvāti chandarāgavasena anādiyitvā, etena 『『anupādāvimutto』』ti padassa ya-kāralopena samāsabhāvaṃ, byāsabhāvaṃ vā dasseti.

37.『『Imekho』』tiādi yathāpuṭṭhassa dhammassa vissajjitabhāvena nigamanavacanaṃ, 『『pajānātī』』ti vuttapajānanameva ca ima-saddena niddiṭṭhanti dassetuṃ 『『ye te』』tiādimāha. Ye te sabbaññutaññāṇadhamme…pe… apucchiṃ, yehi sabbaññutaññāṇadhammehi…pe… vadeyyuṃ, tañca…pe… pajānātīti evaṃ niddiṭṭhā ime sabbaññutaññāṇadhammā gambhīrā…pe… paṇḍitavedanīyā cāti veditabbāti yojanā. 『『Eva』』ntiādi piṇḍatthadassanaṃ. Tattha kiñcāpi 『『anupādāvimutto bhikkhave, tathāgato』』ti iminā aggamaggaphaluppattiṃ dasseti, 『『vedanānaṃ, samudayañcā』』tiādinā ca catusaccakammaṭṭhānaṃ. Tathāpi yassā dhammadhātuyā suppaṭividdhattā imaṃ diṭṭhigataṃ sakāraṇaṃ sagatikaṃ pabhedato vibhajituṃ samattho hoti, tassā padaṭṭhānena ceva saddhiṃ pubbabhāgapaṭipadāya uppattibhūmiyā ca tadeva pākaṭataraṃ kattukāmo dhammarājā evaṃ dassetīti vuttaṃ 『『tadeva niyyātita』』nti, nigamitaṃ niṭṭhāpitanti attho . Antarāti pucchitavissajjitadhammadassanavacanānamantarā diṭṭhiyo vibhattā tassa pajānanākāradassanavasenāti attho.

Paṭhamabhāṇavāravaṇṇanāya līnatthappakāsanā.

Ekaccasassatavādavaṇṇanā

我來翻譯這段巴利文： 這裡以"無常"此顯示以行苦性而說舍受或一切受的過患,以"苦"此顯示以苦苦性而說苦受,以"變易法"此顯示以變易苦性而說樂受。或者無差別地三個詞都應當以三受的方式配合。調伏欲貪即是調伏稱為欲的貪的滅盡。從"因義而變化語性數格"的語句而應當配合為舍斷欲貪。這兩詞是異名詞。如實知因為說了道故或以道涅槃的方式隨次序的配合也適合。從受是奪格語。出離即是離欲。因為乃至不斷受系的欲貪,直到那時此人只是依著于受。但當他斷那欲貪時,那時此人從受出離、解脫,所以說舍斷欲貪是受的出離。但以那語而取了受俱生依止所緣的色無色法,所以也從五取蘊的出離語成就。因為以受為首而來教說,但其中原因在前已說。也應當以相攝義來顯明這義。因為長老摩訶迦旃延說 - "說一法時,凡諸法是一相的任何; 一切都已說,那名為相攝。" 因為諸餘取以欲取為根本,及斷了欲取時無餘取故說"因離欲貪故無取",以此略示"無取解脫"之義。這是所說 - 因離欲貪故無取,因無取故無取解脫。爲了廣說或證成那義而說"在哪"等。其中在哪取即是在作為余取根本的欲取。它的即是欲取的。不取即是以欲貪方式不執取,以此顯示"無取解脫"詞由略去y音而為複合或分離。 37. "這些確是"等是以如所問法的已解答性而作結論語,而爲了顯示正是以此字表示所說的了知而說"那些"等。那些一切知智法...乃至...我問,以那些一切知智法...乃至...會說,而那...乃至...了知,如是表示這些一切知智法甚深...乃至...應智者證知應當知道是配合。"如是"等是顯示總義。其中雖然以"諸比丘,如來是無取解脫"此顯示最上道果生起,以"諸受的集"等顯示四諦業處。但是因為善通達了法界故能從差別分別這有因有趣的見趣,法王欲使那與近因俱前分行道和生起地更明顯而如是顯示故說"正是那已付與",意思是已結論、已完成。中間即是在所問已答法顯示語的中間分別諸見是以顯示他了知行相的意思。 第一誦分註釋的顯明隱義。 一分常論註釋;

1. 『『Ekaccasassatikā』』ti taddhitapadaṃ samāsapadena vibhāvetuṃ 『『ekaccasassatavādā』』ti vuttaṃ. Sattesu, saṅkhāresu ca ekaccaṃ sassatametassāti ekaccasassato, vādo, so etesanti ekaccasassatikā taddhitavasena, samāsavasena pana ekaccasassato vādo etesanti ekaccasassatavādā. Esa nayo ekaccaasassatikapadepi. Nanu ca 『『ekaccasassatikā』』ti vutte tadaññesaṃ ekaccaasassatikabhāvasanniṭṭhānaṃ siddhamevāti? Saccaṃ atthato, saddato pana asiddhameva tasmā saddato pākaṭataraṃ katvā dassetuṃ tathā vuttaṃ. Na hi idha sāvasesaṃ katvā dhammaṃ deseti dhammassāmī. 『『Issaro nicco, aññe sattā aniccā』』ti evaṃpavattavādā sattekaccasassatikā seyyathāpi issaravādā. Tathā 『『nicco brahmā, aññe aniccā』』ti evaṃpavattavādāpi. 『『Paramāṇavo niccā, dviaṇukādayo aniccā』』ti (visisikadassane sattamaparicchede paṭhamakaṇḍe passitabbaṃ) evaṃpavattavādā saṅkhārekaccasassatikā seyyathāpi kāṇādā. Tathā 『『cakkhādayo aniccā, viññāṇaṃ nicca』』nti (nyāyadassane, visesikadassane ca passitabbaṃ) evaṃpavattavādāpi . Idhāti 『『ekaccasassatikā』』ti imasmiṃ pade, imissā vā desanāya. Gahitāti vuttā, desitabbabhāvena vā desanāñāṇena samādinnā tathā ceva desitattā. Tathā hi idha purimakā tayo vādā sattavasena, catuttho saṅkhāravasena desito. 『『Saṅkhārekaccasassatikā』』ti idaṃ pana tehi sassatabhāvena gayhamānānaṃ dhammānaṃ yāthāvasabhāvadassanavasena vuttaṃ, na pana ekaccasassatikamatadassanavasena. Tassa hi sassatābhimataṃ asaṅkhatamevāti laddhi. Tenevāha pāḷiyaṃ 『『cittanti vā…pe… ṭhassatī』』ti. Na hi yassa sabhāvassa paccayehi abhisaṅkhatabhāvaṃ paṭijānāti, tasseva niccadhuvādibhāvo anummattakena sakkā paṭijānituṃ, etena ca 『『uppādavayadhuvatāyuttā sabhāvā siyā niccā, siyā aniccā, siyā na vattabbā』』tiādinā (dī. ni. ṭī. 1.38) pavattasattabhaṅgavādassa ayuttatā vibhāvitā hoti.

Tatrāyaṃ ayuttatāvibhāvanā – yadi hi 『『yena sabhāvena yo dhammo atthīti vuccati, teneva sabhāvena so dhammo natthī』』ti vucceyya, siyā anekantavādo. Atha aññena, na siyā anekantavādo. Na cettha desantarādisambandhabhāvo yutto vattuṃ tassa sabbalokasiddhattā, vivādābhāvato ca. Ye pana vadanti 『『yathā suvaṇṇaghaṭena makuṭe kate ghaṭabhāvo nassati, makuṭabhāvo uppajjati, suvaṇṇabhāvo tiṭṭhatiyeva, evaṃ sabbasabhāvānaṃ koci dhammo nassati, koci dhammo uppajjati, sabhāvo eva tiṭṭhatī』』ti. Te vattabbā 『『kiṃ taṃ suvaṇṇaṃ, yaṃ ghaṭe, makuṭe ca avaṭṭhitaṃ, yadi rūpādi, so saddo viya anicco. Atha rūpādisamūho sammutimattaṃ, na tassa atthitā vā natthitā vā niccatā vā labbhatī』』ti, tasmā anekantavādo na siyā. Dhammānañca dhammino aññathānaññathā ca pavattiyaṃ doso vuttoyeva sassatavādavicāraṇāyaṃ. Tasmā so tattha vuttanayena veditabbo. Apica na niccāniccanavattabbarūpo attā, loko ca paramatthato vijjamānatāparijānanato yathā niccādīnaṃ aññataraṃ rūpaṃ, yathā vā dīpādayo. Na hi rūpādīnaṃ udayabbayasabhāvānaṃ niccāniccanavattabbasabhāvatā sakkā viññātuṃ, jīvassa ca niccādīsu aññataraṃ rūpaṃ siyāti, evaṃ sattabhaṅgo viya sesabhaṅgānampi asambhavoyevāti sattabhaṅgavādassa ayuttatā veditabbā (dī. ni. ṭī.

我來翻譯這段巴利文： 38. "一分常論者"是末尾語,爲了以複合語顯明而說"一分常論"。在諸有情、諸行中一分是常的是一分常,論,他們有此為一分常論者是以末尾方式,而以複合方式是一分常是他們的論為一分常論者。這方法在一分非常論者詞中也是。難道不是說了"一分常論者"時其他的一分非常論者性的確定已成就?真實是從義,但從語未成就故爲了作更明顯從語而如是說。因為這裡法主不作有餘而說法。"自在天常,其他有情無常"如是轉起論的是有情一分常論者如自在天論者。如是"梵天常,其他無常"如是轉起論者也是。"微塵常,二塵等無常"如是轉起論的是行一分常論者如迦那陀論者。如是"眼等無常,識常"如是轉起論者也是。這裡即是在"一分常論者"這詞中,或在這教說中。取即是說,或以應當說性而被教說智取因為如是已說故。因為如是這裡前三論以有情方式,第四以行方式而說。而"行一分常論者"這是以顯示被他們執為常性的諸法的如實自性方式而說,不是以一分常論者見方式。因為它的論義是所執常只是無為。所以在聖典中說"心或...乃至...將住"。因為對於承認自性為諸緣所造作的性質,非狂者不能承認它正是常恒等性,以此也顯明瞭"具生滅恒性的自性或常或無常或不可說"等如是轉起的七支論的不適合性。 這裡這是不適合性的顯明 - 如果說"以凡自性而說某法存在,以正那自性而說該法不存在",則有非一向論。如果以其他,則無非一向論。而這裡不適合說處所等關係性因為它為一切世間成就,且無諍論。但有人說"如以金瓶作冠時瓶性滅、冠性生,金性正住,如是一切自性的某法滅、某法生,自性正住"。應當對他們說"什麼是那金,它住于瓶、冠中,如果是色等,它如聲般無常。如果是色等聚只是世俗,它的有性或無性或常性不可得",所以不應有非一向論。而諸法與法者異不異的轉起已在考察常論中說過過失。所以它應當以彼所說方法了知。或者我、世間不是常無常不可說相從勝義存在性了知故如常等的某相,或如燈等。因為對於生滅自性的色等不能了知常無常不可說自性,且命者應有常等某相故,如是應當知七支論如其餘支論也只是不可能的七支論的不適合性。;

1.38).

Nanu ca 『『ekacce dhammā sassatā, ekacce asassatā』』ti etasmiṃ vāde cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ yathāsabhāvāvabodho eva, atha evaṃvādīnaṃ kathaṃ micchādassanaṃ siyāti, ko vā evamāha 『『cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ micchādassana』』nti? Asassatesuyeva pana kesañci dhammānaṃ sassatabhāvasanniṭṭhānaṃ idha micchādassananti gahetabbaṃ, tena pana ekavāde pavattamānena cakkhādīnaṃ asassatabhāvāvabodho vidūsito saṃsaṭṭhabhāvato visasaṃsaṭṭho viya sappipiṇḍo, tato ca tassa sakiccakaraṇāsamatthatāya sammādassanapakkhe ṭhapetabbataṃ nārahatīti. Asassatabhāvena nicchitāpi vā cakkhuādayo samāropitajīvasabhāvā eva diṭṭhigatikehi gayhantīti tadavabodhassa micchādassanabhāvo na sakkā nivāretuṃ. Tenevāha pāḷiyaṃ 『『cakkhuṃ itipi…pe… kāyo itipi ayaṃ attā』』tiādi. Evañca katvā asaṅkhatāya, saṅkhatāya ca dhātuyā vasena yathākkamaṃ 『『ekacce dhammā sassatā, ekacce asassatā』』ti evaṃpavatto vibhajjavādopi ekaccasassatavādoyeva bhaveyyāti evampakārā codanā anavakāsā hoti aviparītadhammasabhāvapaṭipattibhāvato. Aviparītadhammasabhāvapaṭipattiyeva hesa vuttanayena asaṃsaṭṭhattā, anāropitajīvasabhāvattā ca.

Etthāha – purimasmimpisassatavāde asassatānaṃ dhammānaṃ 『『sassatā』』ti gahaṇaṃ visesato micchādassanaṃ bhavati. Sassatānaṃ pana 『『sassatā』』ti gāho na micchādassanaṃ yathāsabhāvaggāhabhāvato. Evañca sati imassa vādassa vādantaratā na vattabbā, idha viya purimepi ekaccesveva dhammesu sassataggāhasambhavatoti, vattabbāyeva asassatesveva 『『kecideva dhammā sassatā, keci asassatā』』ti parikappanāvasena gahetabbadhammesu vibhāgappavattiyā imassa vādassa dassitattā. Nanu ca ekadesassa samudāyantogadhattā ayaṃ sappadesasassataggāho purimasmiṃ nippadesasassataggāhe samodhānaṃ gaccheyyātī? Tathāpi na sakkā vattuṃ vādī tabbisayavisesavasena vādadvayassa pavattattā. Aññe eva hi diṭṭhigatikā 『『sabbe dhammā sassatā』』ti abhiniviṭṭhā, aññe 『『ekacceva sassatā, ekacce asassatā』』ti. Saṅkhārānaṃ anavasesapariyādānaṃ, ekadesapariggaho ca vādadvayassa paribyattoyeva. Kiñca bhiyyo – anekavidhasamussaye, ekavidhasamussaye ca khandhapabandhena abhinivesabhāvato tathā na sakkā vattuṃ. Catubbidhopi hi sassatavādī jātivisesavasena nānāvidharūpakāyasannissaye eva arūpadhammapuñje sassatābhinivesī jāto abhiññāṇena, anussavādīhi ca rūpakāyabhedagahaṇato. Tathā ca vuttaṃ 『『tato cuto amutra udapādi』』nti, (dī. ni. 1.244; ma. ni. 1.148; pārā. 12) 『『cavanti upapajjantī』』ti (dī. ni. 1.255; ma. ni. 1.148; pārā. 12) ca ādi. Visesalābhī pana ekaccasassatiko anupadhāritabhedasamussaye dhammapabandhe sassatākāragahaṇena abhinivesaṃ janesi ekabhavapariyāpannakhandhasantānavisayattā tadabhinivesassa. Tathā hi tīsupi vādesu 『『taṃ pubbenivāsaṃ anussarati , tato paraṃ nānussaratī』』ti ettakameva vuttaṃ. Takkīnaṃ pana ubhinnampi sassatekaccasassatavādīnaṃ sassatābhinivesaviseso rūpārūpadhammavisayatāya supākaṭoyevāti.

我來 譯這段巴利文： 38. 但難道不是在"某些法常,某些法無常"這論中眼等的無常性確定正是如實性的了悟,那麼如是論者們如何有邪見,或者誰如是說"眼等的無常性確定是邪見"?但應當取這裡在正是無常中對某些法的常性確定是邪見,而由於它轉起在一論中故染污了眼等無常性的了悟,因為混合性如被毒混合的酥團,且由此因為它不能作自己的作用故不應放在正見分。或者雖然以無常性確定的眼等也只是被增益命者自性而被見趣者們執取,所以不能阻止那了悟的邪見性。所以在聖典中說"眼如是...乃至...身如是是此我"等。如是作已以無為、有為界的方式隨次序而"某些法常,某些法無常"如是轉起的分別論也將只是一分常論,如是種種詰難無機會因為是不顛倒法自性的行。這確實是不顛倒法自性的行因為如所說方法是不混合、不增益命者自性。 這裡說 - 在前常論中也對無常法執取"常"特別是邪見。但對常[法]執取"常"不是邪見因為是如實執取性。如是既然如此不應說此論是別論,因為如這裡在前也只在某些法中有常執的可能。確實應當說因為顯示此論以在正是無常中"確實某些法常,某些無常"如是遍計方式應當執取的法中轉起差別。難道不是因為一分攝入總體故此有分常執歸入前無分常執?如是也不能說因為二論以彼境特殊性而轉起。因為是其他見趣者們執著"一切法常",其他執著"只某些常,某些無常"。二論的無餘遍取和一分攝取確實明瞭。又有更多 - 因為在多種積聚和一種積聚中以蘊相續而有執著故如是不能說。因為四種常論者以生類特殊性在種種色身依止的無色法聚中生常執因為以神通、傳聞等而取色身差別。如是也說"從彼死生於彼處",及"死生"等。但得特勝的一分常論者在未確定差別積聚的法相續中以常行相執取而生執著因為彼執著以一有攝蘊相續為境。因為如是在三論中只說"憶念彼宿住,不憶念其後"這麼多。但二種常論者和一分常論者的常執著特殊以色無色法為境而非常明瞭。

1. Saṃvaṭṭaṭṭhāyīvivaṭṭavivaṭṭaṭṭhāyīsaṅkhātānaṃ tiṇṇampi asaṅkhyeyyakappānamatikkamena puna saṃvaṭṭanato, addhā-saddassa ca kālapariyāyattā evaṃ vuttanti āha 『『dīghassā』』tiādi. Atikkamma ayanaṃ pavattanaṃ accayo. Anekatthattā dhātūnaṃ, upasaggavasena ca atthavisesavācakattā saṃ-saddena yutto vaṭṭa-saddo vināsavācīti vuttaṃ 『『vinassatī』』ti, vatu-saddo vā gatiyameva. Saṅkhayatthajotakena pana saṃ-saddena yuttattā tadatthasambandhanena vināsattho labbhatīti dasseti 『『vinassatī』』ti iminā. Saṅkhayavasena vattatīti hi saddato attho, ta-kārassa cettha ṭa-kārādeso. Vipattikaramahāmeghasamuppattitto hi paṭṭhāya yāva aṇusahagatopi saṅkhāro na hoti, tāva loko saṃvaṭṭatīti vuccati. Pāḷiyaṃ lokoti pathavīādibhājanaloko adhippeto tadavasesassa bāhullato, tadeva sandhāya 『『yebhuyyenā』』ti vuttanti dasseti 『『ye』』tiādinā. Uparibrahmalokesūti ābhassarabhūmito uparibhūmīsu. Agginā kappavuṭṭhānañhi idhādhippetaṃ, tenevāha pāḷiyaṃ 『『ābhassarasaṃvattanikā hontī』』ti. Kasmā tadeva vuttanti ce? Tasseva bahulaṃ pavattanato. Ayañhi vāraniyamo –

『『Sattasattagginā vārā, aṭṭhame aṭṭhame dakā;

Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā』』ti. (abhidhammatthavibhāvanīṭīkāya pañcamaparicchedavaṇṇanāyampi);

Āruppesu vāti ettha vikappanatthena vā-saddena saṃvaṭṭamānalokadhātūhi aññalokadhātūsu vāti vikappeti. Na hi sabbe apāyasattā tadā rūpārūpabhavesu uppajjantīti sakkā viññātuṃ apāyesu dīghatarāyukānaṃ manussalokūpapattiyā asambhavato, manussalokūpapattiñca vinā tadā tesaṃ tatrūpapattiyā anupapattito. Niyatamicchādiṭṭhikopi hi saṃvaṭṭhamāne kappe nirayato na muccati, piṭṭhicakkavāḷeyeva nibbattatīti aṭṭhakathāsu (a. ni. aṭṭha. 1.311) vuttaṃ. Satipi sabbasattānaṃ puññāpuññābhisaṅkhāramanasā nibbattabhāve bāhirapaccayehi vinā manasāva nibbattattā rūpāvacarasattā eva 『『manomayā』』ti vuccanti, na pana bāhirapaccayapaṭiyattā tadaññeti dassetuṃ 『『manena nibbattattā manomayā』』ti āha. Yadevaṃ kāmāvacarasattānampi opapātikānaṃ manomayabhāvo āpajjatīti? Nāpajjati, adhicittabhūtena atisayamanasā nibbattasattesuyeva manomayavohāratoti dassentena jhāna-saddena visesetvā 『『jhānamanenā』』ti vuttaṃ. Evampi arūpāvacarasattānaṃ manomayabhāvo āpajjatīti? Na tattha bāhirapaccayehi nibbattetabbatāsaṅkāya abhāvena manasā eva nibbattāti avadhāraṇāsambhavato. Niruḷhovāyaṃ loke manomayavohāro rūpāvacarasattesu. Tathā hi annamayo pānamayo manomayo ānandamayo viññāṇamayoti pañcadhā attānaṃ vedavādino parikappenti. Ucchedavādepi vakkhati 『『dibbo rūpī manomayo』』ti, (dī. ni. 1.87) te pana jhānānubhāvato pītibhakkhā sayaṃpabhā antalikkhacarāti āha 『『pīti tesa』』ntiādi, tesaṃ attanova pabhā atthīti attho. Sobhanā vā ṭhāyī sabhā etesanti subhaṭṭhāyinotipi yujjati. Ukkaṃsenāti ābhassare sandhāya vuttaṃ. Parittābhāppamāṇābhā pana dve, cattāro ca kappe tiṭṭhanti. Aṭṭha kappeti catunnamasaṅkhyeyyakappānaṃ samudāyabhūte aṭṭha mahākappe.

我來翻譯這段巴利文： 39. 因為以三無數劫所謂壞住開開住的超越而又壞,且"時"詞是時的同義語故如是說而說"長"等。超越而行即轉起為經過。因為諸根多義,且以字首方式說明義的特殊故與"正"詞結合的"轉"詞表示壞義而說"壞",或"轉"詞只在行。但因與表示盡義的"正"詞結合故以彼義關聯而得壞義而以"壞"這顯示。因為語義是以盡方式轉,這裡"t"音替代為"ṭ"音。因為從壞滅大云生起開始直到連微細行也沒有,直到那時說世間壞。在聖典中世間意指地等器世間因為其餘的多,正是緣那而說"大部分"而以"凡"等顯示。在上梵天界即是在光音天地以上地。因為這裡意指以火的劫壞,所以在聖典中說"轉向光音天"。如果問為何正說那?因為那多轉起。因為這是次數規則: "七七火次數,每第八水[次], 六十四圓滿,一風次應有。" 或在無色界這裡以選擇義的"或"詞選擇在壞世界或在其他世界。因為不能知道所有惡趣有情那時都生在色無色有因為惡趣中長壽者不可能生在人間,且不經人間生那時他們不應生在彼處。因為在註釋書中說確定邪見者在壞劫時也不脫離地獄,只生在(邊緣世界)。雖然一切有情都以福非福行心生,但因不由外緣只由心生故只說色界有情為"意生",而不是依外緣的其他[有情]而為顯示說"因由意生故意生"。若如是則欲界有情化生者也成為意生?不成,因為只在以增上心即殊勝意而生的有情中有意生言說而顯示以禪詞特別而說"以禪意"。如是也無色界有情成為意生?因為在彼處無由外緣應當生的疑慮故不可能確定只由意生。或者這意生言說在世間中確立於色界有情。如是婆羅門論者遍計我為食生、飲生、意生、樂生、識生五種。在斷見中也將說"天的色意生",但他們因禪威力為喜食、自光、空行者而說"喜是他們"等,他們自己有光義。或者善住的集會是他們的為善住,也適合。以最勝說是緣光音天而說。但少光無量光二、四劫住。八劫即在四無數劫的總體的八大劫。

1. Vināsavācīyeva vaṭṭa-saddo paṭisedhajotakena upasaggena yuttattā saṇṭhāhanatthañāpakoti āha 『『saṇṭhātī』』ti, anekatthattā vā dhātūnaṃ nibbattati, vaḍḍhatīti vā attho. Sampattimahāmeghasamuppattito hi paṭṭhāya pathavīsandhārakudakataṃsandhārakavāyuādīnaṃ samuppattivasena yāva candimasūriyānaṃ pātubhāvo, tāva loko vivaṭṭatīti vuccati. Pakatiyāti sabhāvena, tassa 『『suñña』』nti iminā sambandho. Tathāsuññatāya kāraṇamāha 『『nibbattasattānaṃ natthitāyā』』ti. Purimataraṃ aññesaṃ sattānamanuppannattāti bhāvo, tena yathā ekaccāni vimānāni tattha nibbattasattānaṃ chaḍḍitattā suññāni, na evamidanti dasseti.

Aparo nayo – sakakammassa paṭhamaṃ karaṇaṃ pakati, tāya nibbattasattānanti sambandho, tena yathā etassa attano kammabalena paṭhamaṃ nibbatti, na evaṃ aññesaṃ tassa purimataraṃ, samānakāle vā nibbatti atthi, tathā nibbattasattānaṃ natthitāya suññamidanti dasseti. Brahmapārisajjabrahmapurohitamahābrahmāno idha brahmakāyikā, tesaṃ nivāsatāya bhūmipi 『『brahmakāyikā』』ti vuttā, brahmakāyikabhūmīti pana pāṭhebrahmakāyikānaṃ sambandhinī bhūmīti attho. Kattā sayaṃ kārako. Kāretā paresaṃ āṇāpako. Visuddhimagge pubbenivāsañāṇakathāyaṃ (visuddhi.

我來翻譯這段巴利文： 40. "轉"詞正是表示壞因為與表示否定的字首結合故表示住立而說"住立",或因為諸根多義故意思是生起、增長。因為從到達大云生起開始以地水氣等依持的生起方式直到日月出現,直到那時說世間開。以自性即是以自體,它與"空"這結合。說那空性的原因"因為所生有情的無",意思是前沒有其他有情生起,以此顯示不如某些宮殿因為所生有情已離開故空。 另一方法 - 最初作自業是自性,與彼所生有情結合,以此顯示如他以自業力首先生而不如其他[有情]在他之前或同時有生,如是因為所生有情的無故此是空。梵眾、梵輔、大梵這裡是梵眾,因為是他們的住處故地也說"梵眾",但在"梵眾地"讀法中意思是與梵眾相關的地。作者即是自作者。使作者即是對他人命令者。在清凈道論宿住智論中;

2.408) vuttanayena, etena nibbattakkamaṃ kammapaccayautusamuṭṭhānabhāve ca kāraṇaṃ dasseti. Kammaṃ upanissayabhāvena paccayo etissāti kammapaccayā. Atha vā tattha nibbattasattānaṃ vipaccanakakammassa sahakārīkārakabhāvato kammassa paccayāti kammapaccayā. Utu samuṭṭhānametissāti utusamuṭṭhānā. 『『Kammapaccayautusamuṭṭhānā』』tipi samāsavasena pāṭho kammasahāyo paccayo, vuttanayena vā kammassa sahāyabhūto paccayoti kammapaccayo, so eva utu tathā, sova samuṭṭhānametissāti kammapaccayautusamuānā. Ratanabhūmīti ukkaṃsagatapuññakammānubhāvato ratanabhūtā bhūmi, na kevalaṃ bhūmiyeva, atha kho tapparivārāpīti āha 『『pakatī』』tiādi. Pakatinibbattaṭṭhāneti purimakappesu purimakānaṃ nibbattaṭṭhāne. Etthāti 『『brahmavimāna』』nti vuttāya brahmakāyikabhūmiyā. Sāmaññavisesavasena cetaṃ ādhāradvayaṃ. Kathaṃ paṇītāya dutiyajjhānabhūmiyā ṭhitānaṃ hīnāya paṭhamajjhānabhūmiyā upapatti hotīti āha 『『atha sattāna』』ntiādi, nikantivasena paṭhamajjhānaṃ bhāvetvāti vuttaṃ hoti, pakatiyā sabhāvena nikanti taṇhā uppajjatīti sambandho. Vasitaṭṭhāneti vutthapubbaṭṭhāne. Tato otarantīti upapattivasena dutiyajjhānabhūmito paṭhamajjhānabhūmiṃ apasakkanti, gacchantīti attho. Appāyuketi yaṃ uḷārapuññakammaṃ kataṃ, tassa upajjanārahavipākapabandhato appaparimāṇāyuke. Tassa devalokassāti tasmiṃ devaloke, nissayavasena vā sambandhaniddeso. Āyuppamāṇenevāti paramāyuppamāṇeneva. Parittanti appakaṃ. Antarāva cavantīti rājakoṭṭhāgāre pakkhittataṇḍulanāḷi viya puññakkhayā hutvā sakakammappamāṇena tassa devalokassa paramāyuantarā eva cavanti.

Kiṃ panetaṃ paramāyu nāma, kathaṃ vā taṃ paricchinnappamāṇanti? Vuccate – yo tesaṃ tesaṃ sattānaṃ tasmiṃ tasmiṃ bhavavisese vipākappabandhassa ṭhitikālaniyamo purimasiddhabhavapatthanūpanissayavasena sarīrāvayavavaṇṇasaṇṭhānappamāṇādivisesā viya taṃtaṃgatinikāyādīsu yebhuyyena niyataparicchedo hoti, gabbhaseyyakakāmāvacaradevarūpāvacarasattānaṃ sukkasoṇitādiutubhojanādiutuādipaccayuppannapaccayūpatthambhito ca, so āyuhetukattā kāraṇūpacārena āyu, ukkaṃsaparicchedavasena paramāyūti ca vuccati. Yathāsakaṃ khaṇamattāvaṭṭhāyīnampi hi attanā sahajātānaṃ rūpārūpadhammānaṃ ṭhapanākāravuttitāya pavattakāni rūpārūpajīvitindriyāni na kevalaṃ nesaṃ khaṇaṭṭhitiyā eva kāraṇabhāvena anupālakāni, atha kho yāva bhaṅgupacchedā [bhavaṅgupacchedā (dī. ni. ṭī.

我來翻譯這段巴利文： 408. 如在清凈道論所說方法,以此顯示生起次第和業緣時節等起性的原因。以業是依止性的緣為此故為業緣。或者因為在彼處是所生有情成熟業的助緣性故為業的緣故為業緣。時節是她的等起故為時節等起。"業緣時節等起"也以複合詞方式讀,業的助伴為緣,或如所說方式為業的助伴的緣為業緣,它即是時節如是,它即是她的等起故為業緣時節等起。寶地即因為極勝福業威力故成為寶的地,不僅是地,而且也是彼眷屬而說"自性"等。在自性生處即在前劫中前[有情]的生處。在這裡即在所說"梵宮"的梵眾地。這依止二者以共相特相方式。怎麼住在殊勝第二禪地的[有情]生在低劫的初禪地?而說"然後有情"等,意思是說以愛著方式修習初禪,自性即本性生愛著渴愛而結合。在所住處即在曾住處。從彼下即以生方式從第二禪地退到初禪地,去義。短壽即所作殊勝福業從應產生熟果相續少量壽。彼天界即在彼天界,或以依止方式的關係指示。正以壽量即正以最高壽量。少即小。中間就死即如放在王庫的米筒由福盡而以自業量在彼天界最高壽中間就死。 什麼是這最高壽,或者如何限定量?說 - 彼彼有情在彼彼有特殊中以前成就有愿依止方式如身支分色相量等特殊在彼彼趣部類等中大部分確定限定的果報相續住時決定,且對胎生欲界天色界有情由精血等時節食等時節等緣生緣支援,它因為是壽因故以因的假說為壽,且以最勝限定方式說最高壽。因為即使只住剎那的也以令與自俱生色無色法住的行相轉起性而轉起的色無色命根不僅是它們剎那住的因性而護持,而且直到斷壞[有分斷]<.Assistant>

1.40)] anupabandhassa avicchedahetubhāvenāpi. Tasmā cesa āyuhetukoyeva, taṃ pana devānaṃ, nerayikānañca yebhuyyena niyataparicchedaṃ, uttarakurukānaṃ pana ekantaniyataparicchedameva. Avasiṭṭhamanussapetatiracchānagatānaṃ pana ciraṭṭhitisaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitapaccayānaṃ, tammūlakānañca candimasūriyasamavisamaparivattanādijanitautuāhārādisamavisamapaccayānaṃ vasena cirācirakālatāya aniyataparicchedaṃ, tassa ca yathā purimasiddhabhavapatthanāvasena taṃtaṃgatinikāyādīsu vaṇṇasaṇṭhānādivisesaniyamo siddho, dassanānussavādīhi tathāyeva ādito gahaṇasiddhiyā, evaṃ tāsu tāsu upapattīsu nibbattasattānaṃ yebhuyyena samappamāṇaṃ ṭhitikālaṃ dassanānussavehi labhitvā taṃ paramataṃ ajjhosāya pavattitabhavapatthanāvasena ādito paricchedaniyamo veditabbo.

Yasmā pana kammaṃ tāsu tāsu upapattīsu yathā taṃtaṃupapattinissitavaṇṇādinibbattane samatthaṃ, evaṃ niyatāyuparicchedāsu upapattīsu paricchedātikkamena vipākanibbattane samatthaṃ na hoti, tasmā vuttaṃ 『『āyuppamāṇeneva cavantī』』ti. Yasmā pana upatthambhakapaccayasahāyehi anupālakapaccayehi upādinnakakkhandhānaṃ pavattetabbākāro atthato paramāyukassa hoti yathāvuttaparicchedānatikkamanato, tasmā satipi kammāvasese ṭhānaṃ na sambhavati, tena vuttaṃ 『『attano puññabalena ṭhātuṃ na sakkontī』』ti. 『『Āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā』』ti vacanato panettha kāmāvacaradevānaṃ viya brahmakāyikānampi yebhuyyeneva niyatāyuparicchedabhāvo veditabbo. Tathā hi devalokato devaputtā āyukkhayena puññakkhayena āhārakkhayena kopenāti catūhi kāraṇehi cavantīti aṭṭhakathāsu (dha. pa. aṭṭha. 1.appamādavagge) vuttaṃ. Kappaṃ vā upaḍḍhakappaṃ vāti ettha asaṅkhyeyyakappo adhippeto, so ca tathārūpo kāloyeva, vā-saddo pana kappassa tatiyabhāgaṃ vā tato ūnamadhikaṃ vāti vikappanattho.

41.Anabhiratīti ekakavihārena anabhiramaṇasaṅkhātā aññehi samāgamicchāyeva. Tattha 『『ekakassa dīgharattaṃ nivasitattā』』ti pāḷiyaṃ vacanatoti vuttaṃ 『『aparassāpī』』tiādi. Evamanvayamatthaṃ dassetvā nanu ukkaṇṭhitāpi siyāti codanāsodhanavasena byatirekaṃ dasseti 『『yā panā』』tiādinā. Piyavatthuvirahena, piyavatthualābhena vā cittavigghāto ukkaṇṭhitā, sā panatthato domanassacittuppādova, tenāha 『『paṭighasampayuttā』』ti. Sā brahmaloke natthi jhānānubhāvapahīnattā. Taṇhādiṭṭhisaṅkhātā cittassa purimāvatthāya ubbijjanā phandanā eva idha paritassanā. Sā hi dīgharattaṃ jhānaratiyā ṭhitassa yathāvuttānabhiratinimittaṃ uppannā 『『ahaṃ mama』』nti gahaṇassa ca kāraṇabhūtā. Tena vakkhati 『『taṇhātassa nāpi diṭṭhitassanāpi vaṭṭatī』』ti (dī. ni. aṭṭha.

我來 譯這段巴利文： [續上段]不間斷地。因此這正是壽因,但它對天眾、地獄眾大部分是確定限定的,對北俱盧洲人則完全確定限定。但對其餘人、餓鬼、畜生在長住業果報多的時候以彼業俱生相續所生精血緣及以彼為根的月日平不平轉等所生時節食等平不平緣方式為長短時故不確定限定,且如彼以前成就有愿方式在彼彼趣部類等中色相等特殊決定成就,以見聞等如是從始得成就,如是在彼彼生處所生有情大部分等量住時以見聞得后執著為最勝而轉起有愿方式應知從始限定決定。 但因為業在彼彼生處如能生彼彼生處依止色等,如是在確定壽限定生處不能超限定而生果報,所以說"只以壽量死"。但因為以支援緣助伴維護緣令執取蘊轉起方式實為最高壽因為不超如所說限定,所以即使有業餘而不能住,因此說"以自福力不能住"。從"由壽盡或福盡從光音天死"這句在這裡應知如欲界天眾也梵眾大部分是確定壽限定性。如是在註釋書中說從天界天子以四因而死:壽盡、福盡、食盡、瞋。劫或半劫這裡是意指無數劫,它也只是如是時,但"或"字意思是選擇劫的三分之一或比那少多。 41. 不歡喜即以獨住[而有]名為不歡的欲與他人會合。在彼"因為獨自長時住"這聖典言故說"也其他"等。如是顯示正隨義后難道不會不滿而以難問凈化方式顯示反面以"但凡"等。以離可愛事物,或以不得可愛事物而心惱為不滿,但它實為憂心生,所以說"與瞋相應"。它在梵界不存在因為以禪威力斷。所謂渴愛見的心從前狀態的激動動搖在這裡為恐懼。因為它對長時住在禪樂者生起如所說不歡緣且為"我我所"執的因。因此將說"渴愛恐懼也不見恐懼也不轉"。

1.41) nanu vuttaṃ atthuddhāre imaṃyeva pāḷiṃ nīharitvā 『『aho vata aññepi sattā itthattaṃ āgaccheyyunti ayaṃ taṇhātassanā nāmā』』ti? Saccaṃ, taṃ pana diṭṭhitassanāya visuṃ udāharaṇaṃ dassentena taṇhātassanameva tato niddhāretvā vuttaṃ, na pana ettha diṭṭhitassanāya alabbhamānattāti na doso. Idāni samānasaddavacanīyānaṃ atthānamuddharaṇaṃ katvā idhādhippetaṃ vibhāvetuṃ 『『sā panesā』』tiādimāha. Paṭighasaṅkhāto cittutrāso eva tāsatassanā. Evamaññatthāpi yathārahaṃ. 『『Jātiṃ paṭiccā』』tiādi vibhaṅgapāḷi, (vibha. 921) tatrāyamatthakathā – jātiṃ paṭicca bhayanti jātipaccayā uppannabhayaṃ. Bhayānakanti ākāraniddeso. Chambhitattanti bhayavasena gattakampo, visesato hadayamaṃsacalanaṃ. Lomahaṃsoti lomānaṃ haṃsanaṃ, bhittiyaṃ nāgadantānamiva uddhaggabhāvo, iminā padadvayena kiccato bhayaṃ dassetvā puna cetaso utrāsoti sabhāvato dassitanti. Ṭīkāyaṃ pana 『『bhayānakanti bheravārammaṇanimittaṃ balavabhayaṃ, tena sarīrassa thaddhabhāvo chambhitatta』』nti (dī. ni. ṭī. 1.41) vuttaṃ, aneneva bhayanti ettha khuddakabhayaṃ dassitaṃ, iti ettha payoge ayaṃ tassanāti evaṃ sabbattha attho. Paritassitavipphanditamevāti ettha 『『diṭṭhisaṅkhātena ceva taṇhāsaṅkhātena ca paritassitena vipphanditameva calitameva kampitamevā』』ti (dī. ni. aṭṭha. 1.105-117) aṭṭhakathāyamatthaṃ vakkhati. Tena viññāyati labbhamānampi taṇhātassanamantarena diṭṭhitassanāyeva nihaṭāti. 『『Tepī』』tiādi sīhopamasuttantapāḷi (a. ni. 4.33) tattha tepīti dīghāyukā devāpi. Bhayanti bhaṅgānupassanāpariciṇṇante sabbasaṅkhārato bhāyanavasena uppannaṃ bhayañāṇaṃ. Saṃveganti sahottappañāṇaṃ, ottappameva vā. Santāsanti ādīnavanibbidānupassanāhi saṅkhārehi santāsanañāṇaṃ. Upapattivasenāti paṭisandhivaseneva.

Sahabyatanti sahāyabhāvamiccheva saddato attho sahabya-saddassa sahāyatthe pavattanato. So hi saha byāyati pavattati, dosaṃ vā paṭicchādetīti sahabyoti vuccati, tassa bhāvo sahabyatā. Sahāyabhāvo pana sahabhāvoyeva nāmāti adhippāyato atthaṃ dassetuṃ 『『sahabhāva』』nti vuttaṃ. Sasādhanasamavāyattho vā saha-saddo adhikiccapade adhisaddo viya, tasmā saha ekato vattamānassa bhāvo sahabyaṃ yathā 『『dāsabya』』nti tadeva sahabyatā, sakatthavuttivasena imamevatthaṃ sandhāyāha 『『sahabhāva』』nti. Apica saha vāti pavattatīti sahavo, tassa bhāvo sahabyaṃ yathā 『『vīrassa bhāvo vīriya』』nti, tadeva sahabyatāti evaṃ vimānaṭṭhakathāyaṃ (vi. va. aṭṭha. 172) vuttaṃ, tasmā tadatthaṃ dassetuṃ evaṃ vuttantipi daṭṭhabbaṃ.

我來翻譯這段巴利文： 1.41. 難道在義解中說引出這聖典"啊！愿其他有情也來此狀態,這名為渴愛恐懼"?是的,但它是顯示見恐懼的別例而從那區分說只是渴愛恐懼,不是因為這裡不得見恐懼故無過。現在爲了作同詞所說諸義的區分而顯明這裡意指而說"但這"等。只以瞋所稱的心驚為恐怖恐懼。如是其他處也隨宜。"緣生"等是分別聖典,這是它的註釋 - 緣生怖即緣生為緣的已生怖。可怕是行相的指示。戰慄性即以怖方式的身震,特別是心肉動。豎毛即諸毛豎立,如壁上象牙的向上性,以此二詞從作用顯示怖后又以心驚從自性顯示。但在復注中說"可怕即可怖所緣相的強力怖,以它身體僵硬為戰慄性",以這正是顯示此處小怖,如是此用法中這是恐懼,如是一切處義。只是恐懼動搖這裡將在註釋中說義"只是以所稱見和所稱愛的恐懼而動搖、動、震"。以此了知雖得渴愛恐懼而除了見恐懼就取出。"他們"等是獅子譬喻經文,這裡他們即長壽天眾也。怖即以壞隨觀修習后從一切行怖畏方式生起的怖智。驚悚即與愧智,或只是愧。恐怖即以過患厭離隨觀對諸行的恐怖智。以生方式即只以結生方式。 同伴性即是同伴性只是從語義因為同伴詞轉起于同伴義。因為它同行轉起,或覆藏過而說同伴,它的性為同伴性。但同伴性只是名為俱性為顯示從意圖的義而說"俱性"。或者同詞有具能力聚集義如在增上句中增上詞,所以同即一起轉起的性為同伴如"奴僕性",它即是同伴性,以自義轉起方式緣這義而說"俱性"。或者同即轉起為同,它的性為同伴如"勇者的性為精進",它即是同伴性,如是在天宮註釋中說,所以也應見為顯示彼義而如是說。

1. Ime satte abhibhavitvāti seso. Abhibhavanā cettha pāpasabhāvena jeṭṭhabhāvena 『『te satte abhibhavitvā ṭhito』』ti attano maññanāyevāti vuttaṃ 『『jeṭṭhakohamasmī』』ti. Aññadatthūti dassane antarāyābhāvavacanena, dasoti ettha dassaneyyavisesapariggahābhāvena ca anāvaraṇadassāvitaṃ paṭijānātīti āha 『『sabbaṃ passāmīti attho』』ti. Dassaneyyavisesassa hi padesabhūtassa aggahaṇe sati gahetabbassa nippadesatā viññāyati yathā 『『dikkhito na dadātī』』ti, deyyadhammavisesassa cettha padesabhūtassa aggahaṇato pabbajito sabbampi na dadātīti gahetabbassa deyyadhammassa nippadesatā viññāyati. Evamīdisesu. Vase vattemīti vasavattī. Ahaṃ-saddayogato hi sabbattha amhayogena vacanattho. Sattabhājanabhūtassa lokassa nimmātā cāti sambandho. 『『Pathavī』』tiādi cettha bhājanalokavasena adhippāyakathanaṃ. Sajitāti racitā, vibhajitā vā, tenāha 『『tvaṃ khattiyo nāmā』』tiādi. Ciṇṇavasitāyāti samāciṇṇapañcavidhavasibhāvato. Tatthāti bhūtabhabyesu. Antovatthimhīti antogabbhāsaye. Paṭhamacittakkhaṇeti paṭisandhicittakkhaṇe. Dutiyatoti paṭhamabhavaṅgacittakkhaṇato. Paṭhamairiyāpatheti yena paṭisandhiṃ gaṇhāti, tasmiṃ iriyāpathe. Iti atītavasena, bhūta-saddassa vattamānavasena ca bhabya-saddassa attho dassito. Ṭīkāyaṃ (dī. ni. ṭī.

我來 譯這段巴利文： 42. 勝過這些有情是余句。而這裡勝過即以惡性以長者性"他勝過那些有情而住"只是自己慢故說"我是長者"。必定即以說見無障礙,以及此處不攝取所見特殊故承認無障見性而說"義為我見一切"。因為不取所見特殊的部分時了知所取的無部分性如"受戒者不施",而這裡不取施物特殊的部分故了知出家者一切也不施所取施物的無部分性。如是在這些中。我轉起自在即自在者。因為與"我"字結合故一切處以我結合而有言義。且是有情器世間的創造者而結合。而這裡"地"等是依器世間方式的意趣說。作即造作,或分別,所以說"你名為剎帝利"等。已修習自在性即已修習五種自在性。在彼即在已生當生中。在內胎即在內胎藏。在第一心剎那即在結生心剎那。從第二即從第一有分心剎那。在第一威儀即以彼結生,在彼威儀。如是顯示已生詞以過去方式和當生詞以現在方式的義。在復注<.Assistant>

1.42) pana bhabya-saddattho anāgatavasenāpi vutto. Ahesunti hi bhūtā. Bhavanti, bhavissanti cāti bhabyā tabbānīyā viya ṇyapaccayassa kattaripi pavattanato.

『『Issaro kattā nimmātā』』ti vatvāpi puna 『『mayā ime sattā nimmitā』』ti vacanaṃ kimatthiyanti āha 『『idāni kāraṇavasenā』』tiādi [kāraṇato (aṭṭhakathāyaṃ)] kāraṇavasena sādhetukāmatāya paṭiññākaraṇatthanti vuttaṃ hoti. Nanu cesa brahmā anavaṭṭhitadassanattā puthujjanassa purimatarajātiparicitampi kammassakatāñāṇaṃ vissajjetvā vikubbaniddhivasena cittuppādamattapaṭibaddhena sattanimmānena vipallaṭṭho 『『mayā ime sattā nimmitā』』tiādinā issarakuttadassanaṃ pakkhandamāno abhinivisanavasena patiṭṭhito, na pana patiṭṭhāpanavasena. Atha kasmā kāraṇavasena sādhetukāmo paṭiññaṃ karotīti vuttanti? Na cevaṃ daṭṭhabbaṃ. Tesampi hi 『『evaṃ hotī』』tiādinā pacchā uppajjantānampi tathāabhinivesassa vakkhamānattā paresaṃ patiṭṭhāpanakkameneva tassa so abhiniveso jāto, na tu abhinivisanamattena, tasmā evaṃ vuttanti daṭṭhabbaṃ. Tenevāha 『『taṃ kissa hetū』』tiādi. Pāḷiyaṃ manaso paṇidhīti manaso patthanā, tathā cittuppattimattamevāti vuttaṃ hoti.

Itthabhāvanti idappakārabhāvaṃ. Yasmā pana so pakāro brahmattabhāvoyevidhādhippeto, tasmā 『『brahmabhāva』』nti vuttaṃ. Ayaṃ pakāro itthaṃ, tassa bhāvo itthattanti hi nibbacanaṃ. Kevalanti kammassakatāñāṇena asammissaṃ suddhaṃ. Maññanāmattenevāti diṭṭhimaññanāmatteneva, na adhimānavasena. Vaṅkachiddena vaṅkaāṇī viya onamitvā vaṅkaladdhikena vaṅkaladdhikā onamitvā tasseva brahmuno pādamūlaṃ gacchanti, taṃpakkhakā bhavantīti attho. Nanu ca devānaṃ upapattisamanantaraṃ 『『imāya nāma gatiyā cavitvā iminā nāma kammunā idhūpapannā』』ti paccavekkhaṇā hoti, atha kasmā tesaṃ evaṃ maññanā siyāti? Purimajātīsu kammassakatāñāṇe sammadeva niviṭṭhajjhāsayānameva tathāpaccavekkhaṇāya pavattito. Tādisānameva hi tathāpaccavekkhaṇā sambhavati, sā ca kho yebhuyyavasena, ime pana purimāsupi jātīsu issarakuttadiṭṭhivasena nibaddhābhinivesā evameva maññamānā ahesunti. Tathā hi pāḷiyaṃ vuttaṃ 『『iminā maya』』ntiādi.

1. Īsati abhibhavatīti īso, mahanto īso maheso, suppatiṭṭhitamahesatāya parehi 『『maheso』』 iti akkhāyatīti mahesakkho, mahesakkhānaṃ atisayena mahesakkhoti mahesakkhataroti vacanattho. So pana mahesakkhatarabhāvo ādhipateyyaparivārasampattiyā kāraṇabhūtāya viññāyatīti vuttaṃ 『『issariyaparivāravasena mahāyasataro』』ti.

我來翻譯這段巴利文： 但在復注中當生詞義也以未來方式說。因為已生即曾有。有和將有即當生,如所造那樣因為作格詞素也轉起于作者。 說"自在主作者創造者"后又說"這些有情是我所造"是為何義而說"現在以因方式"等[從因]以因方式欲證成故為作宣稱義。難道這梵天因見不住立凡夫捨棄前生親近的業自性智而以變化神通方式只系屬心生的有情創造而顛倒以"這些有情是我所造"等方式衝入見自在作而以執著方式住立,不是以安立方式。那為何說以因方式欲證成而作宣稱?不應如是見。因為將說他們也以"如是有"等方式後生起如是執著故他的那執著以他人安立次第而生,不只是以執著,所以應見如是說。所以說"彼何因"等。在聖典中意願即意欲,如是隻是心生而已義。 此狀態即此種狀態。但因為那種狀態在這裡意指只是梵性,所以說"梵性"。因為這種狀態即如此,它的性為此性為此詞源。只是即不與業自性智混合的純。只以慢者即只以見慢,不是以增上慢方式。如彎孔彎軸向下般以邪見者向下而去彼梵天足下,成為彼黨義。難道天眾生后立即有"從這名趣死後以這名業生此"的省察,那為何他們有如是慢?只是從前生中對業自性智善安立意樂者有如是省察轉起。因為只有如是者有如是省察,且它以大部分方式,但這些在前諸生也以自在作見方式相續執著而有如是慢。如是在聖典中說"以此我們"等。 43. 支配勝過為主,大主為大主,因為以善安立大主性而為他人稱"大主"故為大威德,以勝過大威德故為更大威德為語義。但那更大威德性以自在眷屬成就為因而了知故說"以自在眷屬方式更大威勢"。<.Assistant>

1. Kiṃ panetaṃ kāraṇanti anuyogenāha 『『so tato』』tiādi, tena 『『itthattaṃ āgacchatī』』ti vuttaṃ idhāgamanameva kāraṇanti dasseti. Idheva āgacchatīti imasmiṃ manussaloke eva paṭisandhivasena āgacchati. Etanti 『『ṭhānaṃ kho panetaṃ bhikkhave, vijjatī』』ti vacanaṃ. Pāḷiyaṃ yaṃ aññataro sattoti ettha yanti nipātamattaṃ, kāraṇatthe vā esa nipāto, hetumhi vā paccattaniddeso, yena ṭhānenāti attho, kiriyāparāmasanaṃ vā etaṃ. 『『Itthattaṃ āgacchatī』』ti ettha yadetaṃ itthattassa āgamanasaṅkhātaṃ ṭhānaṃ, tadetaṃ vijjatīti attho. Esa na so pabbajati, cetosamādhiṃ phusati, pubbenivāsaṃ anussatīti etesupi padesu. 『『Ṭhānaṃ kho panetaṃ bhikkhave, vijjati, yaṃ aññataro satto』』ti hi imāni padāni 『『pabbajatī』』tiādīhipi padehi paccekaṃ yojetabbāni. Na gacchatīti agāraṃ, gehaṃ, agārassa hitaṃ āgāriyaṃ, kasigorakkhādikammaṃ, tamettha natthīti anāgāriyaṃ, pabbajjā, tenāha 『『agārasmā』』tiādi. Pa-saddena visiṭṭho vaja-saddo upasaṅkamaneti vuttaṃ 『『upagacchatī』』ti. Paranti pacchā, atisayaṃ vā, aññaṃ pubbenivāsantipi attho. 『『Na saratī』』ti vutteyeva ayamattho āpajjatīti dasseti 『『saritu』』ntiādinā. Apassantoti pubbenivāsānussatiñāṇena apassanahetu, passituṃ asakkonto hutvātipi vaṭṭati. Māna-saddo viya hi anta-saddo idha sāmatthiyattho. Sadābhāvatoti sabbadā vijjamānattā. Jarāvasenāpīti ettha pi-saddena maraṇavasenāpīti sampiṇḍeti.

我來 譯這段巴利文： 44. 什麼是這因而以追問說"他從彼"等,以此顯示說"來此狀態"即此來是因。來此處即來此人世間以結生方式。這即"比丘們,這事實存在"這句。在聖典中某個有情這裡的"某"只是不變詞,或此不變詞是因義,或這是主格指示于因,義為以何事,或這是動作關涉。"來此狀態"這裡凡是這名為此狀態來的事實,它存在為義。這[句型]在"他不出家,觸證心定,憶念宿住"這些句中也是。因為"比丘們,這事實存在,某個有情"這些句應與"出家"等句各別結合。不去為家,房舍,家的利益為在家,耕牧等業,它在此無故為非在家,出家,所以說"從家"等。以"遍"字殊勝的"去"字是趣近而說"趣向"。后即后,或殊勝,或義為其他宿住。說"不憶"就得此義而以"憶"等顯示。不見即因不以宿住隨念智見,或成為不能見也可。因為如"慢"字這裡"終"字是能力義。從常有性即從一切時存在性。也以老方式這裡以"也"字總括也以死方式。

1. Khiḍḍāpadosinoti kattuvasena padasiddhi, khiḍḍāpadosikāti pana sakatthavuttivasena, saddamanapekkhitvā pana atthameva dassetuṃ 『『khiḍḍāyā』』tiādi vuttaṃ. 『『Khiḍḍāpadosakā』』ti vā vattabbe i-kārāgamavasena evaṃ vuttaṃ. Padussanaṃ vā padoso, khiḍḍāya padoso khiḍḍāpadoso, so etesanti khiḍḍāpadosikā. 『『Padūsikātipi pāḷiṃ likhantī』』ti aññanikāyikānaṃ pamādalekhataṃ dasseti . Mahāvihāravāsīnikāyikānañhi vācanāmaggavasena ayaṃ saṃvaṇṇanā pavattā. Apica tena potthakāruḷhakāle pamādalekhaṃ dasseti. Tampi hi padatthasodhanāya aṭṭhakathāya sodhitaniyāmeneva gahetabbaṃ, tenāha 『『sā aṭṭhakathāyaṃ natthī』』ti. Velaṃ atikkantaṃ ativelaṃ, taṃ. Bhāvanapuṃsakañcetaṃ, tenāha 『『aticira』』nti, āhārūpabhogakālaṃ atikkamitvāti vuttaṃ hoti. Ratidhamma-saddo hassakhiḍḍā-saddehi paccekaṃ yojetabbo 『『hassakhiḍḍāsu ratidhammo ramaṇasabhāvo』』ti. Hasanaṃ hasso, keḷihasso. Kheḍanaṃ kīḷanaṃ khiḍḍā, kāyikavācasikakīḷā. Anuyogavasena taṃsamāpannāti dassento āha 『『hassaratidhammañcevā』』tiādi. Kīḷā yesaṃ te keḷino, tesaṃ hasso tathā. Kīḷāhassapayogena uppajjanakasukhañcettha keḷihassasukhaṃ. Tadavasiṭṭhakīḷāpayogena uppajjanakaṃ kāyikavācasikakīḷāsukhaṃ.

『『Te kirā』』tiādi vitthāradassanaṃ. Kira-saddo hettha vitthārajotakoyeva, na tu anussavanāruciyādijotako tathāyeva pāḷiyaṃ, aṭṭhakathāsu ca vuttattā. Sirivibhavenāti sarīrasobhaggādisiriyā, parivārādisampattiyā ca. Nakkhattanti chaṇaṃ. Yebhuyyena hi nakkhattayogena katattā tathāyogo vā hotu, mā vā, nakkhattamicceva vuccati. Āhāranti ettha ko devānamāhāro, kā ca tesamāhāravelāti? Sabbesampi kāmāvacaradevānaṃ sudhāhāro. Dvādasapāpadhammavigghātena hi sukhassa dhāraṇato devānaṃ bhojanaṃ 『『sudhā』』ti vuccati. Sā pana setā saṅkhūpamā atulyadassanā suci sugandhā piyarūpā. Yaṃ sandhāya sudhābhojanajātake vuttaṃ –

『『Saṅkhūpamaṃ seta』matulyadassanaṃ,

Suciṃ sugandhaṃ piyarūpa』mabbhutaṃ;

Adiṭṭhapubbaṃ mama jātu cakkhubhi,

Kā devatā pāṇisu kiṃ sudho』dahī』』ti. (jā. 2.21.227);

『『Bhuttā ca sā dvādasahanti pāpake,

Khuddaṃ pipāsaṃ aratiṃ daraklamaṃ;

Kodhūpanāhañca vivādapesuṇaṃ,

Sītuṇha tandiñca rasuttamaṃ ida』』nti ca. (jā. 2.

我來翻譯這段巴利文： 45. 戲憩害者以作者方式詞成就,但戲憩害性以自義轉起方式,但不觀察語聲而只為顯示義而說"以戲憩"等。或者應說"戲憩害者"而以加i音方式如是說。或者害為害,以戲憩害為戲憩害,它是他們的故為戲憩害者。"他們也書寫染污的聖典"顯示其他部派的錯寫。因為這注釋依大寺住部派的誦法傳承而轉起。或者以此顯示[聖典]書寫入貝葉時的錯寫。因為它也應如註釋中所凈的確定方式為義凈化而取,所以說"它在註釋中無"。超越時為過時,它。且這是中性表狀態,所以說"太久",義為超過食用時間。樂法詞應與笑樂詞各別結合爲"對笑樂的樂法樂性"。笑為笑,游笑。玩戲為戲,身語戲。以專注方式起彼而顯示說"笑樂法和"等。戲者的他們有戲,他們的笑如是。而這裡以戲笑運用生起的樂為戲笑樂。以其餘戲運用生起的身語戲樂。 "他們據說"等是詳細顯示。這裡說詞只是詳細指示,不是聞傳認可等指示因為在聖典和註釋中如是說。以吉詳威力即以身體美好等吉祥和眷屬等成就。節日即節。因為多以星宿相應而作故有彼相應或無也說節日。食這裡什麼是天眾食?什麼是他們食時?一切欲界天眾的甘露食。因為以除十二惡法而持樂故說天眾食為"甘露"。但它白如貝無比見清凈芳香可愛。緣它在甘露食本生中說— "如貝白無比見, 清凈香可愛妙; 我目未見前者, 何天手何甘露?" "食它除十二惡: 飢渴不樂身疲; 忿隨和諍讒語, 冷熱懈怠此勝味"等。

21.229);

Sā ca heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamā hoti, taṃ yathāsakaṃ parimitadivasavasena divase divase bhuñjanti. Keci pana vadanti 『『biḷārapadappamāṇaṃ sudhāhāraṃ te bhuñjanti, so jivhāya ṭhapitamatto yāva kesagganakhaggā kāyaṃ pharati, yathāsakaṃ gaṇitadivasavasena satta divase yāpanasamattho hotī』』ti. Kecivāde panettha biḷārapada-saddo suvaṇṇasaṅkhātassa saṅkhyāvisesassa vācako. Pamāṇato pana udumbaraphalappamāṇaṃ, yaṃ pāṇitalaṃ kabaḷaggahantipi vuccati. Vuttañhi madhukose –

『『Pāṇirakkho picu cāpi, suvaṇṇakamudumbaraṃ;

Biḷārapadakaṃ pāṇi-talaṃ taṃ kabaḷaggaha』』nti.

『『Nirantaraṃ khādantāpi pivantāpī』』ti idaṃ parikappanāvasena vuttaṃ, na pana evaṃ niyamavasena tathā khādanapivanānamaniyamabhāvato. Kammajatejassa balavabhāvo uḷārapuññanibbattattā, uḷāragarusiniddhasudhāhārajīraṇato ca. Karajakāyassa mandabhāvo pana sukhumālabhāvato. Teneva hi bhagavā indasālaguhāyaṃ pakatipathaviyaṃ patiātuṃ asakkontaṃ sakkaṃ devarājānaṃ 『『oḷārikaṃ kāyaṃ adhiṭṭhehī』』ti avoca. Manussānaṃ pana kammajatejassa mandabhāvo, karajakāyassa balavabhāvo ca vuttaviparītena veditabbo. Karajakāyoti ettha ko vuccati sarīraṃ, tattha pavatto. Rajo karajo, kiṃ taṃ? Sukkasoṇitaṃ. Tañhi 『『rāgo rajo na ca pana reṇu vuccatī』』ti (mahāni. 209; cūḷani. 74) evaṃ vuttarāgarajaphalattā sarīravācakena ka-saddena visesetvā kāraṇavohārena 『『karajo』』ti vuccati. Tena sukkasoṇitasaṅkhātena karajena sambhūto kāyo karajakāyoti ācariyā. Tathā hi kāyo mātāpettikasambhavoti vutto. Mahāassapūrasuttantaṭīkāyaṃ pana 『『karīyati gabbhāsaye khipīyatīti karo, sambhavo, karato jātoti karajo, mātāpettikasambhavoti attho. Mātuādīnaṃ saṇṭhāpanavasena karato hatthato jātoti karajoti apare. Ubhayathāpi karajakāyanti catusantatirūpamāhā』』ti vuttaṃ. Karoti putte nibbattetīti karo, sukkasoṇitaṃ, tena jāto karajotipi vadanti. Tathā asambhūtopi ca devādīnaṃ kāyo tabbohārena 『『karajakāyo』』ti vuccati yathā 『『pūtikāyo, jarasiṅgālo』』ti. Tesanti manussānaṃ. Acchayāgu nāma pasannā akasaṭā yāgu. Vatthunti karajakāyaṃ. Ekaṃ āhāravelanti ekadivasamattaṃ, kesañci matena pana sattāhaṃ.

我來翻譯這段巴利文： 它在下下者中上上者最勝妙,他們依各自限定日方式日日食用。但有些說"他們食用貓足量甘露食,它置舌上即遍及身體直至發端爪端,能依各自計算日方式維持七日"。但這裡某說中貓足詞是金數特殊數的言說。但從量則如烏樹果量,也說手掌團食。因為在蜜藏中說: "手護及棉及,金量與烏樹; 貓足掌團食,彼量為團取。" "不斷食及飲"這是依假設方式說,但不如是依確定方式因為食飲無確定故。業生火的強力是因生於勝妙福,及因消化勝妙重滑甘露食。但所生身的弱力是因柔軟性。因為以此世尊對在帝釋窟不能在普通地上立的帝釋天王說"住立粗身"。但人的業生火弱力和所生身強力應知與所說相反。所生身這裡什麼說身,轉起其中。塵為所生,它是什麼?精血。因為它如說"貪為塵不說微塵"這樣說貪塵果故以身言說的ka音限定而以因言說說"所生"。諸師說以彼名為精血的所生生的身為所生身。如是說身是母父所生。但在大馬圓經復注中說"被作即被置於胎藏為作,生,從作生故為所生,義為母父所生。他人說從作即手依母等安立方式生故為所生。兩種也說所生身為四相續色"。作即生子為作,精血,從它生為所生也說。如是雖非彼生的天等身以彼言說說"所生身"如"臭身,老狐"。他們即人們。清粥即清澈無糟粕的粥。事即所生身。一食時即一日量,但依某些說則七日。

Evaṃ anvayato byatirekato ca dassetvā upamāvasenapi tamāvikaronto 『『yathā nāmā』』tiādimāha. Tattapāsāṇeti accuṇhapāsāṇe. Rattasetapadumato avasiṭṭhaṃ uppalaṃ. Akathāyanti mahāaṭṭhakathāyaṃ. Avisesenāti 『『devāna』』nti avisesena, devānaṃ kammajatejo balavā hoti, karajaṃ mandanti vā kammajatejakarajakāyānaṃ balavamandatāsaṅkhāta kāraṇasāmaññena. Tadetañhi kāraṇaṃ sabbesampi devānaṃ samānameva, tasmā sabbepi devā gahetabbāti vuttaṃ hoti. Kabaḷīkārabhūtaṃ sudhāhāraṃ upanissāya jīvantīti kabaḷīkārāhārūpajīvino. Kecīti abhayagirivāsino. 『『Khiḍḍāpadussanamatteneva hete khiḍḍāpadosikāti vuttā』』ti ayaṃ pāṭho 『『teyeva cavantīti veditabbā』』ti etassānantare paṭhitabbo tadanusandhikattā. Ayañhetthānusandhi – yadi sabbepi evaṃ karontā kāmāvacaradevā caveyyuṃ, atha kasmā 『『khiḍḍāpadosikā』』ti nāmavisesena bhagavatā vuttāti? Vicāraṇāya evamāhāti, etena imamatthaṃ dasseti 『『sabbepi devā evaṃ cavantāpi khiḍḍāya padussanasabhāvamattaṃ pati nāmavisesena tathā vuttā』』ti. Yadeke vadeyyuṃ 『『kecivādapatiṭṭhāpakoyaṃ pāṭho』』ti, tadayuttameva iti-saddantarikattā, ante ca tassa avijjamānattā. Atthikehi pana tassa kecivādasamavarodhanaṃ ante itisaddo yojetabboti.

47-

我來翻譯這段巴利文： 如是以隨順相違方式顯示后也以譬喻方式顯明它而說"譬如"等。在熱石即極熱石。藍蓮即餘下于紅白蓮。在註釋即在大註釋。以無差別即以"天眾"無差別,或天眾業生火強力、所生弱以業生火所生身的強弱性名為因的共相。因為這因對一切天眾都相同,所以說應取一切天眾。依託團食有形的甘露食而活命故為團食所依活者。某些即無畏山住者。"這些只以戲憩染污故說戲憩害者"這段應在"應知他們即死"之後讀因為與此相續。因為這裡相續為—如果一切如是作的欲界天眾死,那為何世尊以特殊名說"戲憩害者"?以考察故如是說,以此顯示此義"一切天眾雖如是死也只對戲憩染污性以特殊名如是說"。若有人說"這段是某說的建立",那完全不合適因為有"如是"詞中間,和在末尾它不存在。但有需要者應在末尾連線"如是"詞為某說總攝。 47.

1. Manopadosinoti kattuvasena padasiddhi, manopadosikāti ca sakatthavuttivasena, atthamattaṃ pana dassetuṃ 『『manenā』』tiādi vuttaṃ. 『『Manopadosakā』』ti vā vattabbe i-kārāgamavasena evaṃ vuttaṃ. Manenāti issāpakatattā paduṭṭhena manasā. Aparo nayo – usūyanavasena manasā padoso manopadoso, vināsabhūto so etesamatthīti manopadosikāti. 『『Te aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā te devā tamhā kāyā cavantī』』ti vacanato 『『ete cātumahārājikā』』ti āha. Manena padussanamatteneva hete manopadosikāti vuttā. 『『Tesu kirā』』tiādi vitthāro. Rathena vīthiṃ paṭipajjatīti upalakkhaṇamattaṃ aññehi aññatthāpi paṭipajjanasambhavato. Etanti attano sampattiṃ. Uddhumāto viyāti pītiyā karaṇabhūtāya unnato viya. Bhijjamāno viyāti tāya bhijjanto viya, pītiyā vā kattubhūtāya bhañjito viya. Kuddhā nāma suvijānanā honti, tasmā kuddhabhāvamassa ñatvāti attho.

Akuddho rakkhatīti kuddhassa so kodho itarasmiṃ akujjhante anupādāno ceva ekavāramattaṃ uppattiyā anāsevano ca hutvā cāvetuṃ na sakkoti, udakantaṃ patvā aggi viya nibbāyati, tasmā akuddho itaraṃ cavanato rakkhati. Ubhosu pana kuddhesu bhiyyo bhiyyo aññamaññamhi parivaḍḍhanavasena tikhiṇasamudācāro nissayadahanaraso kodho uppajjamāno hadayavatthuṃ nidahanto accantasukhumālakarajakāyaṃ vināseti, tato sakalopi attabhāvo antaradhāyati , tamatthaṃ dassetumāha 『『ubhosu panā』』tiādi. Tathā cāha pāḷiyaṃ 『『te aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā te devā tamhā kāyā cavantī』』ti. Ekassa kodho itarassa paccayo hoti, tassapi kodho itarassa paccayo hotīti ettha kodhassa bhiyyo bhiyyo parivaḍḍhanāya eva paccayabhāvo veditabbo, na cavanāya nissayadahanarasena attanoyeva kodhena hadayavatthuṃ nidahantena accantasukhumālassa karajakāyassa cavanato. Kandantānaṃyeva orodhānanti anādaratthe sāmivacanaṃ. Ayamettha dhammatāti ayaṃ tesaṃ karajakāyamandatāya, tathāuppajjanakassa ca kodhassa balavatāya ṭhānaso cavanabhāvo etesu devesu rūpārūpadhammānaṃ dhammaniyāmo sabhāvoti attho.

49-

我來翻譯這段巴利文： 48. 意害者以作者方式詞成就,且意害性以自義轉起方式,但只為顯示義而說"以意"等。或者應說"意害者"而以加i音方式如是說。以意即以嫉妒性而染污的意。另一解釋—以嫉妒方式意的害為意害,它是毀滅性的他們有故為意害者。因為說"他們互相染污心疲倦身疲倦心彼等天從彼身死"故說"這些是四大王天眾"。只以意染污故說這些為意害者。"在他們據說"等是詳細。以車入巷只是顯示因為也可能以其他入其他。這即自己的成就。如腫即如以喜為因而高。如破即如被它破,或如被喜為作者所破。憤怒者易知,所以知道他的憤怒性義。 不憤怒守護即那憤怒者的忿在另一不憤怒時成為無取且只一次生起而無習而不能令死,如火到水邊而滅,所以不憤怒者守護另一從死。但兩者憤怒時以互相增長方式生起銳利現行燃燒所依味的忿燒灼心所依而毀壞極柔軟所生身,從此全部自身消失,顯示此義而說"但兩者"等。如是在聖典中說"他們互相染污心疲倦身疲倦心彼等天從彼身死"。一者的忿成為另一者的緣,他的忿也成為另一者的緣這裡應知只是忿的更多增長的緣性,不是以燃燒所依味由自己的忿燒灼心所依而極柔軟所生身死。雖哭泣的內眷是無重視義的屬格。這在此是法性即這是他們所生身弱性和如是生起的忿強力而當處死性在這些天眾中色非色法的法定性自性義。 49.

52.Cakkhādīnaṃ bhedaṃ passatīti virodhipaccayasannipāte vikārāpattidassanato, ante ca adassanūpagamanato vināsaṃ passati oḷārikattā rūpadhammabhedassa. Paccayaṃ datvāti anantarapaccayādivasena paccayasattiṃ datvā, paccayo hutvāti vuttaṃ hoti, tasmā na passatīti sambandho, balavatarampi samānaṃ iminā kāraṇena na passatīti adhippāyo. Balavataranti ca cittassa lahutarabhedaṃ sandhāya vuttaṃ. Tathā hi ekasmiṃ rūpe dharanteyeva soḷasa cittāni bhijjanti. Cittassa bhedaṃ na passatīti ettha khaṇe khaṇe bhijjantampi cittaṃ parassa anantarapaccayabhāveneva bhijjati, tasmā purimacittassa abhāvaṃ paṭicchādetvā viya pacchimacittassa uppattito bhāvapakkho balavataro pākaṭova hoti, na abhāvapakkhoti idaṃ kāraṇaṃ dassetuṃ 『『cittaṃ panā』』tiādi vuttanti daṭṭhabbaṃ. Ayañcattho alābhacakkanidassanena dīpetabbo. Yasmā pana takkīvādī nānattanayassa duravadhānatāya, ekattanayassa ca micchāgahitattā 『『yadevidaṃ viññāṇaṃ sabbadāpi evarūpena pavattati, ayaṃ me attā nicco』』tiādinā abhinivesaṃ janesi, tasmā tamatthaṃ 『『so taṃ apassanto』』tiādinā saha upamāya vibhāveti.

Antānantavādavaṇṇanā

1. Antānantasahacarito vādo antānanto yathā 『『kuntā pacarantī』』ti, antānantasannissayo vā yathā 『『mañcā ukkuṭṭhiṃ karontī』』ti, so etesanti antānantikāti atthaṃ dassetuṃ 『『antānantavādā』』ti vuttaṃ. Vuttanayena antānantasahacarito, tannissayo vā, antānantesu vā pavatto vādo etesanti antānantavādā. Idāni 『『antavā ayaṃ loko』』tiādinā vakkhamānapāṭhānurūpaṃ atthaṃ vibhajanto 『『antaṃ vā』』tiādimāha. Amati gacchati bhāvo osānametthāti hi anto, mariyādā , tappaṭisedhanena ananto. Anto ca ananto ca antānanto ca nevantanānanto ca antānanto tveva vutto sāmaññaniddesena, ekasesenavā 『『nāmarūpapaccayā saḷāyatana』』ntiādīsu (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1) viya. Catutthapadañhettha tatiyapadena samānatthanti antānantapadeneva yathāvuttanayadvayena catudhā attho viññāyati. Kassa panāyaṃ antānantoti? Lokīyati saṃsāranissaraṇatthikehi diṭṭhigatikehi avapassīyati, lokiyanti vā ettha tehi puññāpuññāni, tabbipāko cāti 『『loko』』ti saṅkhyaṃ gatassa attano. Tenāha pāḷiyaṃ 『『antānantaṃ lokassa paññapentī』』ti. Ko paneso attāti? Jhānavisayabhūtaṃ kasiṇanimittaṃ. Ayañhi diṭṭhigatiko paṭibhāganimittaṃ cakkavāḷapariyantaṃ, apariyantaṃ vā vaḍḍhanavasena, tadanussavādivasena ca tattha lokasaññī viharati, tathā ca aṭṭhakathāyaṃ vakkhati 『『taṃ 『loko』ti gahetvā』』ti (dī. ni. aṭṭha.

我來翻譯這段巴利文： 52. 見眼等的壞即因看到違緣和合時變異生起,及最後趣于不見而見粗大的色法壞。給與緣即依無間緣等方式給與緣力,即是說成為緣,所以不見的連繫,義為雖更強力也因此因不見。更強力即是關於心的更速壞而說。如是在一色持續時即十六心壞。不見心的壞這裡在剎那剎那壞的心也只以對他人無間緣性而壞,所以好像遮蔽前心的無而由後心的生起有分更強力明顯,非無分,應見說"但心"等是為顯示此因。且此義應以無得輪譬喻說明。但因推論論者由難確定差別法,及錯誤執取一性法故生起"這識常如此行相而轉,這是我常"等執著,所以以"他不見它"等以譬喻顯明彼義。 邊無邊論註釋 53. 伴隨邊無邊的論為邊無邊如"長矛巡遊",或依邊無邊如"床發聲",它是他們的故為邊無邊者,為顯示義而說"邊無邊論者"。如說方式伴隨邊無邊的或依它的,或在邊無邊轉起的論是他們的故為邊無邊論者。現在以"此世間有邊"等將說的聖典相順義分別而說"邊或"等。到達此處終點故為邊,即界限,以否定它為無邊。邊與無邊與邊無邊與非邊非無邊為邊無邊只以共通指示說,或以單數余如"名色緣六入"等。因為這裡第四句與第三句同義故以邊無邊句如所說二種方式令知四種義。但這是什麼的邊無邊?被尋求出離輪迴的持見者所觀看,或在此他們造福非福及其果報故成為"世間"稱號的自我。所以在聖典說"施設世間的邊無邊"。但這自我是什麼?即禪境的遍相。因為這持見者依勝解相輪圍邊際或無邊際的擴大方式,及依彼聞傳等方式而住于其中世間想,如是在註釋中將說"取它為世間"。

1.54-60) keci pana vadanti 『『jhānaṃ, taṃsampayuttadhammā ca idha attā, lokoti ca gahitā』』ti, taṃ aṭṭhakathāya na sameti.

Etthāha – yuttaṃ tāva purimānaṃ tiṇṇampi vādīnaṃ antānantikattaṃ antañca anantañca antānantañca ārabbha pavattavādattā, pacchimassa pana takkikassa tadubhayapaṭisedhanavasena pavattavādattā kathaṃ antānantikattanti? Tadubhayapaṭisedhanavasena pavattavādattā eva. Antānantapaṭisedhanavādopi hi so antānantavisayoyeva tamārabbha pavattattā. Etadatthameva hi sandhāya aṭṭhakathāyaṃ 『『antaṃ vā antantaṃ vā antānantaṃ vā nevantānānantaṃ vā ārabbha pavattavādā』』ti vuttaṃ. Atha vā yathā tatiyavāde desapabhedavasena ekasseva lokassa antavatā, anantavatā ca sambhavati, evamettha takkīvādepi kālapabhedavasena ekasseva tadubhayasambhavato aññamaññapaṭisedhena tadubhayaññeva vuccati, dvinnampi ca paṭisedhānaṃ pariyudāsatā. Kathaṃ? Antavantapaṭisedhena hi anantavā vuccati, anantavantapaṭisedhena ca antavā. Dvipaṭisedho hi pakatiyatthañāpako. Iti paṭisedhanavasena antānantasaṅkhātassa ubhayassa vuttattā yuttoyeva tabbisayassa pacchimassāpi antānantikabhāvoti. Yadevaṃ so antānantikavādabhāvato tatiyavādasamavarodheyeva siyāti? Na, kālapabhedassa adhippetattā. Desapabhedavasena hi antānantiko tatiyavādī viya pacchimopi takkiko kālapabhedavasena antānantiko hoti. Kathaṃ? Yasmā ayaṃ lokasaññito attā ananto kadā ci sakkhidiṭṭhoti adhigatavisesehi mahesīhi anusuyyati, tasmā nevantavā. Yasmā panāyaṃ antavā kadāci, sakkhidiṭṭhoti tehiyeva anusuyyati, tasmā nānantavāti. Ayaṃ takkiko avaḍḍhitabhāvapubbakattā paṭibhāganimittānaṃ vaḍḍhitabhāvassa ubhayathā labbhamānassa parikappitassa attano appaccakkhakāritāya anussavādimatte ṭhatvā vaḍḍhitakālavasena 『『nevantavā』』ti paṭikkhipati, avaḍḍhitakālavasena pana 『『nānantavā』』ti, na pana antatānantatānaṃ accantamabhāvena yathā taṃ 『『nevasaññānāsaññā』』ti. Yathā cānussutikatakkino, evaṃ jātissaratakkiādīnampi vasena yathāsambhavaṃ yojetabbaṃ.

Keci pana yadi panāyaṃ attā antavā, evaṃ sati dūradese upapajjanānussaraṇādikiccanibbatti na siyā. Atha anantavā, evañca idha ṭhitasseva devalokanirayādīsu sukhadukkhānubhavanaṃ siyā. Sace pana antavā ceva anantavā ca, evampi tadubhayadosasamāyogo siyā. Tasmā 『『antavā, anantavā』』ti ca abyākaraṇīyo attāti evaṃ takkanavasena catutthavādappavattiṃ vaṇṇenti. Yadi panesa vuttanayena antānantiko bhaveyya, atha kasmā 『『ye te samaṇabrāhmaṇā evamāhaṃsu 『antavā ayaṃ loko parivaṭumo』ti, tesaṃ musā』』tiādinā (dī. ni.

我來翻譯這段巴利文： 但有些說"此中取禪、彼相應法為自我及世間",它不合于註釋。 這裡問—先三論者以邊及無邊及邊無邊為所依而轉起論故邊無邊者性合理,但后推論者以否定彼二方式轉起論故如何是邊無邊者性?因以否定彼二方式轉起論故。因為那邊無邊否定論也是邊無邊境以它為所依而轉起故。因為正是為此義在註釋中說"關於邊或邊邊或邊無邊或非邊無邊而轉起的論"。或者如第三論中依處差別方式同一世間有邊性無邊性生起,如是在此推論者說中依時差別方式同一者有彼二生起故以互相否定說彼二,且兩否定是定義性。如何?因為以有邊否定說無邊,以無邊否定說有邊。因為二否定顯示本性義。如是因以否定方式說名為邊無邊的二者故後者也合理是彼境的邊無邊者性。如是若他因是邊無邊論性故應只攝入第三論中?不,因意圖時差別。因為如依處差別方式邊無邊的第三論者,后推論者也依時差別方式成邊無邊者。如何?因為此名為世間的自我無邊有時被親見而證得殊勝的大仙們傳說,所以非有邊。但因為此有邊有時被親見而被他們傳說,所以非無邊。此推論者因勝解相以非增大為前際,增大的兩種獲得的假設的自我非親證故住于只是傳說等而依增大時說"非有邊",但依非增大時說"非無邊",不是如"非想非非想"般以邊性無邊性絕無。如隨聞推論者,也應如是依生憶推論者等方式隨可能結合。 但有些解說第四論的轉起以這樣推論方式:若此自我有邊,如是遠處投生憶念等作用則不生起。若無邊,如是住此則在天界地獄等感受樂苦。若既有邊且無邊,如是則有彼二過失和合。所以"有邊無邊"的自我是不應說。若他如所說方式是邊無邊者,那為何以"彼沙門婆羅門如是說'此世間有邊圓形',他們妄語"等;

1.57) tassa purimavādattayapaṭikkhepo vuttoti? Purimavādattayassa tena yathādhippetappakāravilakkhaṇabhāvato. Teneva hi kāraṇena tathā paṭikkhepo vutto, na pana tassa antānantikattābhāvena, na ca pariyantarahitadiṭṭhivācāhi paṭikkhepena, avassañcetaṃ evameva ñātabbaṃ. Aññathā hesa amarāvikkhepapakkhaññeva bhajeyya catutthavādo. Na hi antatāanantatātadubhayavinimutto attano pakāro atthi, takkīvādī ca yuttimaggakoyeva. Kālabhedavasena ca ekasmimpi loke tadubhayaṃ no na yujjatīti. Bhavatu tāva pacchimavādīdvayassa antānantikabhāvo yutto antānantānaṃ vasena ubhayavisayattā tesaṃ vādassa. Kathaṃ pana purimavādīdvayassa paccekaṃ antānantikabhāvo yutto siyā ekekavisayattā tesaṃ vādassāti? Vuccate – samudāye pavattamāna-saddassa avayavepi upacāravuttito. Samuditesu hi antānantavādīsu pavattamāno antānanti ka-saddo tattha niruḷhatāya tadavayavesupi paccekaṃ antānantikavādīsu pavattati yathā 『『arūpajjhānesu paccekaṃ aṭṭhavimokkhapariyāyo』』, yathā ca 『『loke sattāsayo』』ti. Atha vā abhinivesato purimakāle pavattavitakkavasena ayaṃ tattha vohāro kato. Tesañhi diṭṭhigatikānaṃ tathārūpacetosamādhisamadhigamato pubbakāle 『『antavā nu kho ayaṃ loko, udāhu anantavā』』ti ubhayākārāvalambino vitakkassa vasena niruḷho antānantikabhāvo pacchā visesalābhena tesu antānantavādesu ekasseva vādassa saṅgahe uppannepi purimasiddharuḷhiyā vohārīyati yathā 『『sabbe sattā maraṇadhammā』』tiādīsu (saṃ. ni. 1.133) arahati sattapariyāyo, yathā ca bhavantaragatepi maṇḍūkādivohāroti.

54-60. Paṭibhāganimittavaḍḍhanāya heṭṭhā, upari, tiriyañca cakkavāḷapariyantagatāgatavasena antānantabhāvoti dassetuṃ 『『paṭibhāganimitta』』ntiādi vuttaṃ. Nti paṭibhāganimittaṃ. Uddhamadho avaḍḍhetvā tiriyaṃ vaḍḍhetvāti etthāpi 『『cakkavāḷapariyantaṃ katvā』』ti adhikāravasena yojetabbaṃ. Vuttanayenāti 『『takkayatīti takkī』』tiādinā (dī. ni. aṭṭha. 1.34) saddato, 『『catubbidho takkī』』tiādinā (dī. ni. aṭṭha. 1.34) atthato ca sassatavāde vuttanayena. Diṭṭhapubbānusārenāti dassanabhūtena viññāṇena upaladdhapubbassa antavantādino anussaraṇena, evañca katvā anussutitakkīsuddhatakkīnampi idha saṅgaho siddho hoti. Atha vā diṭṭhaggahaṇeneva 『『naccagītavāditavisūkadassanā』』tiādīsu (dī. ni. 1.10, 194) viya sutādīnampi gahitabhāvo veditabbo. 『『Antavā』』tiādinā icchitassa attano sabbadābhāvaparāmasanavaseneva imesaṃ vādānaṃ pavattanato sassatadiṭṭhisaṅgaho daṭṭhabbo. Tathā hi vakkhati 『『satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo』』ti (dī. ni. aṭṭha. 1.97, 98).

Amarāvikkhepavādavaṇṇanā

我來 譯這段巴利文： 故說否定他的前三論?因為前三論為他如所意趨相違的樣態故。因為正以此因如是說否定,不是因為他無邊無邊者性,也不是因為無邊際見說的否定,且這必定如是應知。否則這第四論應只屬於鰻魚派。因為沒有離邊性無邊性彼二的自我樣態,且推論者只是合理之道。且依時差別方式在同一世間彼二不是不合理。先讓后二論者的邊無邊者性合理因為他們的論以邊無邊的方式是兩境。但如何前二論者各自邊無邊者性合理因為他們的論是一一境?說—因為在總集轉起的語在支分也有譬喻轉起。因為在總集的邊無邊論者中轉起的邊無邊者語由在彼確立性在其支分也在各自邊無邊論者轉起如"在無色禪各自八解脫方式",如"在世間七依"。或者由執著前時轉起的尋方式在彼作此言說。因為彼等持見者從獲得如是心定之前時依"此世間是有邊還是無邊"兩種行相執持的尋方式確立邊無邊者性,后以得殊勝攝入彼等邊無邊論中的一論時也由先成就慣用而言說如"一切有情是死法"等中阿羅漢有情言說,如且在他有中到達的蛙等言說。 54-60. 說"勝解相"等為顯示邊無邊性以勝解相擴大下上橫輪圍邊際往來方式。它即勝解相。上下不擴大橫擴大這裡也依增上方式應結合"作輪圍邊際"。如說方式即以"推論故為推論者"等語言,以"四種推論者"等義在常見中說方式。依已見隨隨即依是見性的識已獲得的有邊等的憶念,如是作且成就這裡攝入隨聞推論純推論者。或者應知以見的執取如"觀看舞蹈歌唱音樂演出"等即已取聞等。應見以"有邊"等方式遍計所欲的自我常有性故這些論的轉起攝入常見。如是將說"只七斷見,余是常見"。 鰻魚派論註釋

61.Namaratīti 『『evamevā』』ti sanniṭṭhānābhāvena na upacchijjati, anekantikāyeva hotīti vuttaṃ hoti. Pariyantarahitāti osānavigatā, aniṭṭhaṅgatāti attho. Vividhoti 『『evampi me no』』tiādinā nānappakāro. Khepoti sakavādena paravādānaṃ khipanaṃ. Ko paneso amarāvikkhepoti? Tathāpavatto diṭṭhippadhāno tādisāya vācāya samuṭṭhāpako cittuppādoyeva. Amarāya diṭṭhiyā, vācāya ca vikkhipanti, vividhamapanentīti vā amarāvikkhepino, teyeva 『『amarāvikkhepikā』』tipi yujjati. 『『Macchajāti』』 cceva avatvā 『『ekā』』ti vadanto macchajātiviseso esoti dasseti. Ito cito ca sandhāvati ekasmiṃ sabhāve anavaṭṭhānato. Yathā gāhaṃ na upagacchati, tathā sandhāvanato, etena amarāya vikkhepo tathā, so viyāti amarāvikkhepoti atthamāha 『『sā ummujjananimujjanādivasenā』』tiādinā vikkhepapadatthena upamitattā. Ayameva hi attho ācariyasāriputtattherenāpi sāratthadīpaniyaṃ (sārattha. ṭī. 1.tatiyasaṅgītikathāvaṇṇanā) vutto. Amarā viya vikkhepo amarāvikkhepoti keci. Atha vā amarā viya vikkhipantīti amarāvikkhepino, teyeva amarāvikkhepikā.

1. Vikkhepavādino uttarimanussadhamme, abyākatadhamme ca (akusaladhammepi dī. ni. ṭī. 1.62) sabhāvabhedavasena paṭivijjhituṃ ñāṇaṃ natthīti kusalākusalapadānaṃ kusalākusalakammapathavaseneva attho vutto. Vighāto vihesā kāyikadukkhaṃ 『『vippaṭisāruppattiyā』』ti domanassassa hetubhāvena vacanato, tenāha 『『dukkhaṃ bhaveyyā』』ti. Musāvādeti nimitte bhummavacanaṃ, nissakkatthe vā. Musāvādahetu, musāvādato vā ottappena ceva hiriyā cāti attho. Kīdisaṃ amarāvikkhepamāpajjatīti āha 『『apariyantavikkhepa』』nti, tena amarāsadisavikkhepasaṅkhātaṃ dutiyanayaṃ nivatteti. Yathāvutte hi nayadvaye paṭhamanayavasenāyamattho dassito, dutiyanayavasena pana amarāsadisavikkhepaṃ dassetuṃ 『『idaṃ kusalanti puṭṭho』』tiādivacanaṃ vakkhati.

『『Evantipi me no』』ti yaṃ tayā puṭṭhaṃ, taṃ evantipi me laddhi no hotīti attho. Evaṃ sabbattha yathārahaṃ. Aniyamitavikkhepoti sassatādīsu ekasmimpi pakāre aṭṭhatvā vikkhepakaraṇaṃ, paravādinā yasmiṃ kismiñci pakāre pucchite tassa paṭikkhepavikkhepoti vuttaṃ hoti. Atha vā apariyantavikkhepadassanaṃyeva aṭṭhakathāyaṃ kataṃ 『『evantipi me noti aniyamitavikkhepo』』tiādinā, 『『idaṃ kusalanti vā akusalanti vā puṭṭho』』tiādinā ca. 『『Evantipi me no』』tiādinā hi aniyametvā, niyametvā ca sassatekaccasassatucchedatakkīvādānaṃ paṭisedhanena taṃ taṃ vādaṃ paṭikkhipateva apariyantavikkhepavādattā. 『『Amarāvikkhepino』』ti dassetvā attanā pana anavaṭṭhitavādattā na kismiñci pakkhe avatiṭṭhatīti imamatthaṃ dassetuṃ 『『sayaṃ pana idaṃ…pe… na byākarotī』』ti āha. Idāni kusalādīnaṃ abyākaraṇena tadeva anavaṭṭhānaṃ vibhāveti 『『idaṃ kusalanti puṭṭho』』tiādinā. Tenevāha 『『ekasmimpi pakkhe na tiṭṭhatī』』ti. Kiṃ no noti te laddhīti neva na hotīti tava laddhi hoti kinti attho. No notipi me noti neva na hotītipi me laddhi no hoti.

我來翻譯這段巴利文： 61. 不歡喜即因無"如是"的確定而不斷,即說只是不確定。無邊際即離終,義為未到達完結。種種即以"如是我不"等方式種種類。否定即以自論否定他論。但這鰻魚派否定是什麼?即如是轉起以見為主如是語言引生的心生起。以鰻魚見及語否定,或種種否定故為鰻魚派否定者,它們也合理說"鰻魚派否定性"。不只說"魚類"而說"一"顯示這是魚類特殊。由此彼奔走因不住於一自性。因如是奔走不到執取,以此說以鰻魚的否定如是,如它故為鰻魚派否定義以"它以浮沒等方式"等因否定字義被譬喻。因為正此義也被長老阿阇黎舍利弗在精要燈中說。有些說如鰻魚的否定為鰻魚派否定。或者如鰻魚否定故為鰻魚派否定者,它們即鰻魚派否定性。 62. 說否定論者在上人法及不可記法(不善法)依自性差別通達的智不存在故,依善不善業道方式說善不善句義。惱害身逼迫身苦因說"由生追悔"為憂的因性故,所以說"應是苦"。在妄語是處格,或離格。由妄語因,或由妄語以慚愧。問生起什麼樣的鰻魚派否定而說"無邊否定",以此遮止名為如鰻魚否定的第二方式。因為在如說兩方式中以第一方式顯示此義,但以第二方式將說"被問'這是善'"等語為顯示如鰻魚否定。 "如是我不"義為你所問的,那不是我如是見解。如是一切隨宜。無限定否定即不住于常等任一方式而作否定,即說由他論者在任何方式被問時否定彼否定。或者在註釋中只作無邊否定顯示以"如是我不即無限定否定"等,以"被問'這是善'或'不善'"等。因為以"如是我不"等無限定及限定以否定常一分常斷推論諸論故否定彼彼論因為是無邊否定論。顯示"鰻魚派否定者"但因自己是不住論故不住于任何派,為顯示此義而說"但自己...不解說"。現在以不解說善等以"被問'這是善'"等顯明彼不住。正因此說"不住於一派"。什麼不不即你的見解如何義為非即非成為你的見解。不不也我不即非即非也不是我的見解。

1. Attano paṇḍitabhāvavisayānaññeva rāgādīnaṃ vasena yojanaṃ kātuṃ 『『ajānantopī』』tiādimāha. Sahasāti anupadhāretvā vegena. 『『Bhadramukhāti paṇḍitānaṃ samudāciṇṇamālapanaṃ, sundaramukhāti attho. Tatthāti tasmiṃ byākaraṇe, nimitte cetaṃ bhummaṃ. Chandarāgapadānaṃ samānatthabhāvepi vikappanajotakena vā-saddena yogyattā gobalībaddādinayena bhinnatthatāva yuttāti āha 『『chando dubbalarāgo,rāgo balavarāgo』』ti. Dosapaṭighesupi eseva nayo. Ettakampi nāmāti ettha api-saddo sampiṇḍane vattati, nāma-saddo garahāyaṃ. Na kevalaṃ ito uttaritarameva, atha kho ettakampi na jānāmi nāma, pageva taduttarijānaneti attho. Parehi katasakkārasamānavisayānaṃ pana rāgādīnaṃ vasena ayaṃ yojanā – kusalākusalaṃ yathābhūtaṃ apajānantopi yesamahaṃ samavāyena kusalameva 『『kusala』』nti, akusalameva 『『akusala』』nti ca byākareyyaṃ, tesu tathā byākaraṇahetu 『『aho vata re paṇḍito』』ti sakkārasammānaṃ karontesu mama chando vā rāgo vā assāti. Dosapaṭighesupi vuttavipariyāyena yojetabbaṃ. 『『Taṃ mamassa upādānaṃ, so mamassa vighāto』』ti idaṃ abhidhammanayena (dha. sa. 1219 ādayo) yathālābhavacanaṃ yathāsambhavaṃ yojetabbanti āha 『『chandarāgadvaya』』ntiādi. Taṇhādiṭṭhiyo eva hi 『『upādāna』』nti abhidhamme vuttā (dha. sa. 1219 ādayo) idāni suttantanayena avisesayojanaṃ dasseti 『『ubhayampi vā』』tiādinā. Suttante hi dosopi 『『upādāna』』nti vutto 『『kodhupādānavinibandhā vighātaṃ āpajjantī』』tiādīsu (dī. ni. ṭī. 1.63) 『『ubhayampī』』ti ca atthato vuttaṃ, na saddato catunnampi saddānamatthadvayavācakattā. Daḷhaggahaṇanti amuñcanaggahaṇaṃ. Paṭighopi hi ārammaṇaṃ na muñcati upanāhādivasena pavattanato, lobhasseva upādānabhāvena pākaṭattā dosassāpi upādānabhāvaṃ dassetuṃ idaṃ vuttaṃ. Vihananaṃ vihiṃsanaṃ vibādhanaṃ. Rāgopi hi pariḷāhavasena sāraddhavuttitāya nissayaṃ vihanati. 『『Rāgo hī』』tiādinā rāgadosānaṃ upādānabhāve visesadassanamukhena tadatthasamatthanaṃ. Vināsetukāmatāya ārammaṇaṃ gaṇhātīti sambandho. Itīti tasmā gahaṇavihananato.

我來翻譯這段巴利文： 63. 說"雖不知"等為依自己賢者性境的貪等方式作結合。輕率即不審察而急速。賢面是對賢者常用的稱呼,義為妙面。在彼即在彼解說,這是處格緣。雖然欲貪句義同,但因以表示選擇的或字連結,依牛對等方式義異更合理故說"欲是弱貪,貪是強貪"。在瞋恚也此方式。如是也名在此也字表示總括,名字表示責難。不只是比此更上,而且如是也不知名,何況知彼更上義。但依他人所作恭敬同境的貪等方式此結合—雖不能如實知善不善,但我依聚集而解說善為"善",不善為"不善"者,在他們因如是解說而作"啊真是賢者"的恭敬尊重時我有欲或貪。在瞋恚也應以說相反方式結合。"那是我的取,那是我的惱害"這依阿毗達摩方式隨得說應隨可能結合故說"欲貪二"等。因為只愛見在阿毗達摩中說為"取"。現在以經方式顯示無差別結合以"或二者"等。因為在經中瞋也說為"取"如"繫縛于瞋取而至惱害"等,且說"二者"是依義不是依語因為四語表示二義。堅執即不放執。因為恚也不放所緣因以怨結等方式轉起,因貪為取明顯,為顯示瞋也是取性說此。損壞即傷害妨礙。因為貪也以熱惱方式以急躁性損壞所依。以"因為貪"等以顯示貪瞋取性差別方式證成彼義。以欲毀滅性取所緣的連繫。如是即因此執與損壞。

1. Paḍati sabhāvadhamme jānāti, yathāsabhāvaṃ vā gacchatīti paṇḍā, sā yesaṃ te paṇḍitāti atthaṃ dasseti 『『paṇḍiccenā』』tiādinā. Paṇḍitassa bhāvo paṇḍiccaṃ, paññā. Yena hi dhammena pavattinimittabhūtena yutto 『『paṇḍito』』ti vuccati, soyeva dhammo paṇḍiccaṃ. Tena sutacintāmayapaññā vuttā tāsameva visayabhāvato. Samāpattilābhino hi bhāvanāmayapaññā. 『『Nipuṇā』』ti iminā pana kammanibbattaṃ paṭisandhipaññāsaṅkhātaṃ sābhāvikañāṇaṃ vuttanti āha 『『saṇhasukhumabuddhino』』ti. Atthantaranti atthanānattaṃ, atthameva vā. 『『Viññātaparappavādā』』ti etena kata-saddassa kiriyāsāmaññavācakattā 『『katavijjo』』tiādīsu viya kata-saddo ñāṇānuyuttataṃ vadatīti dasseti. 『『Katavādaparicayā』』ti etena pana 『『katasippo』』tiādīsu viya samudāciṇṇavādataṃ. Ubhinnamantarā pana samuccayadvayena sāmaññaniddesaṃ, ekasesaṃ vāti daṭṭhabbaṃ. Vālavedhīnaṃ rūpaṃ sabhāvo viya rūpametesanti vālavedhirūpāti āha 『『vālavedhidhanuggahasadisā』』ti. Satadhā bhinnassa vālaggassa aṃsukoṭivedhakadhanuggahasadisāti attho. Tādisoyeva hi 『『vālavedhī』』ti adhippeto. Maññe-saddo upamājotakoti vuttaṃ 『『bhindantā viyā』』ti. Paññāgatenāti paññāpabhedena, paññāya eva vā. Samanuyuñjanā laddhiyā pucchā. Samanugāhanā taṃkāraṇassāti dasseti 『『kiṃ kusala』』ntiādinā. Samanubhāsanāpi ovādavasena samanuyuñjanāyevāti āha 『『samanuyuñjeyyu』』nti. 『『Na sampāyeyya』』nti ettha da-kārassa ya-kārādesataṃ, eyya-saddassa ca sāmatthiyatthataṃ dassetuṃ 『『na sampādeyya』』ntiādi vuttaṃ.

65-66. Mandā atikkhā paññā yassāti mandapañño, tenāha 『『apaññassevetaṃ nāma』』nti. 『『Mohamūho』』ti vattabbe ha-kāralopena 『『momūho』』ti vuttaṃ, tañca atisayatthadīpakaṃ pariyāyadvayassa atirekatthabhāvatoti yathā 『『padaṭṭhāna』』nti vuttaṃ 『『atisammūḷho』』ti. Siddhe hi sati punārambho niyamāya vā hoti, atthantaraviññāpanāya vā. Yathā pubbe kammunā āgato, tathā idhāpīti tathāgato, satto. Ettha ca kāmaṃ purimānampi tiṇṇaṃ kusalādidhammasabhāvānavabodhato attheva mandabhāvo, tesaṃ pana attano kusalādidhammānavabodhassa avabodhanato viseso atthīti. Pacchimoyeva tadabhāvato mandamomūhabhāvena vutto. Nanu ca pacchimassāpi attano dhammānavabodhassa avabodho atthiyeva 『『atthi paro loko』ti iti ce me assa, 『atthi paro loko』ti iti te naṃ byākareyyaṃ, evantipi me no』』tiādivacanatoti? Kiñcāpi atthi, na pana tassa purimānaṃ viya apariññātadhammabyākaraṇanimittamusāvādādibhāyanajigucchanākāro atthi, atha kho mahāmūḷhoyevāti tathāvesa vutto. Atha vā 『『evantipi me no』』tiādinā pucchāya vikkhepakaraṇatthaṃ 『『atthi paro loko』』ti iti ce maṃ pucchasīti pucchāṭhapanameva tena dassīyati, na attano dhammānavabodhāvabodhoti ayameva visesena 『『mando momūho』』ti vutto. Teneva hi tathāvādīnaṃ sañcayaṃ belaṭṭhaputtaṃ ārabbha 『『ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho』』ti (dī. ni.

我來 譯這段巴利文： 64. 以"以賢明"等顯示義為智知自性法,或如自性行故為智,它屬於他們者為賢者。賢者性為賢明,即慧。因為以作為轉起因的法相應而說"賢者",那法即賢明。以此說聞思所生慧因為只是它們的境。因為得定者的是修所生慧。但以"細巧"說業生的名為結生慧的本性智故說"細妙智者"。義異即義差別,或只義。以"知他論"顯示因為作字表示動作共通性如"已知明"等中作字說應隨智性。但以"已作論習"顯示如"已知技"等中已習慣論性。而應見在兩者間以二和合說共通指示,或單數余。如射毛者的形相自性為形相他們的故為射毛者形相故說"如射毛射手"。義為如百分裂毛端纖芒射中的射手。因為只如是者意為"射毛者"。思字表示譬喻故說"如破"。以慧行即以慧差別,或只以慧。隨問是見解的問。隨探是彼因故以"何善"等顯示。隨說也以教誡方式只是隨問故說"應隨問"。在"不成就"這裡為顯示d音成y音替代,及eyya音表示能力義故說"不能成就"等。 65-66. 鈍不利慧者為鈍慧者,所以說"這正是無慧者名"。應說"癡迷"而以省略ha音說"迷迷",且它表示過度義因為二詞是過度義,所以說因如"足處"義為"極迷"。因為已成就而再起為限定或顯示異義。如前由業來,如是此處也故為如來,即有情。這裡雖然前三也由不覺知善等法自性有鈍性,但他們由覺知自己不覺知善等法故有差別。後者因無彼故以鈍極迷性說。但後者也不是有覺知自己法不覺知由"若我'有他世'如是,我應解說你'有他世'如是,如是我不"等語?雖有,但他不如前者有未知法解說因妄語等怖畏厭惡行相,而只是極迷故如是說他。或者以"如是我不"等為作否定問故顯示他只安立問"若你問我'有他世'"如是,不是覺知自己法不覺知,故這以差別說"鈍極迷"。因為正以此關於如是說者散阇耶毗羅胤子說"這在這些沙門婆羅門中最愚最迷";

1.181) vuttaṃ. Tattha 『『atthi paro loko』』ti sassatadassanavasena, sammādiṭṭhivasena vā pucchā. Yadi hi diṭṭhigatiko sassatadassanavasena puccheyya, yadi ca sammādiṭṭhiko sammādassanavasenāti dvidhāpi attho vaṭṭati. 『『Natthi paro loko』』ti natthikadassanavasena, sammādiṭṭhivasena vā, 『『atthi ca natthi ca paro loko』』ti ucchedadassanavasena, sammādiṭṭhivasena vā, 『『nevatthi na natthi paro loko』』ti vuttapakārattayapaṭikkhepe sati pakārantarassa asambhavato atthitānatthitāhi na vattabbākāro paro lokoti vikkhepaññeva purakkhārena , sammādiṭṭhivasena vā pucchā. Sesacatukkattayepi vuttanayānusārena attho veditabbo. Puññasaṅkhārattiko viya hi kāyasaṅkhārattikena purimacatukkasaṅgahito eva attho sesacatukkattayena sattaparāmāsapuññādisaphalatācodanānayena (attaparāmāsapuññādiphalatācodanānayena dī. ni. ṭī. 1.65, 66) saṅgahito. Ettha hi tatiyacatukkena puññādikammasaphalatāya, sesacatukkattayena ca sattaparāmāsatāya codanānayo vuttoti daṭṭhabbaṃ.

Amarāvikkhepiko pana sassatādīnaṃ attano aruccanatāya sabbattha 『『evantipi me no』』tiādinā vikkhepaññeva karoti. Tattha 『『evantipi me no』』tiādi tattha tattha pucchitākārapaṭisedhanavasena vikkhepākāradassanaṃ. Kasmā pana vikkhepavādino paṭikkhepova sabbattha vutto. Nanu vikkhepapakkhassa 『『evameva』』nti anujānanampi vikkhepapakkhe avaṭṭhānato yuttarūpaṃ siyāti? Na, tatthāpi tassa sammūḷhattā, paṭikkhepavaseneva ca vikkhepavādassa pavattanato. Tathā hi sañcayo belaṭṭhaputto raññā ajātasattunā sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho paralokatthitādīnaṃ paṭisedhanamukheneva vikkhepaṃ byākāsi.

Etthāha – nanu cāyaṃ sabbopi amarāvikkhepiko kusalādayo dhamme, paralokatthitādīni ca yathābhūtaṃ anavabujjhamāno tattha tattha pañhaṃ puṭṭho pucchāya vikkhepanamattaṃ āpajjati, atha tassa kathaṃ diṭṭhigatikabhāvo siyā. Na hi avattukāmassa viya pucchitatthamajānantassa vikkhepakaraṇamattena diṭṭhigatikatā yuttāti? Vuccate – na heva kho pucchāya vikkhepakaraṇamattena tassa diṭṭhigatikatā, atha kho micchābhinivesavasena. Sassatābhinivesavasena hi micchābhiniviṭṭhoyeva puggalo mandabuddhitāya kusalādidhamme, paralokatthitādīni ca yāthāvato appaṭibujjhamāno attanā aviññātassa atthassa paraṃ viññāpetumasakkuṇeyyatāya musāvādabhayena ca vikkhepamāpajjatīti. Tathā hi vakkhati 『『yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo』』ti (dī. ni. aṭṭha. 1.97, 98) atha vā puññapāpānaṃ, tabbipākānañca anavabodhena, asaddahanena ca tabbisayāya pucchāya vikkhepakaraṇameva sundaranti khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyevesā ekā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbaṃ. Tathā ca vuttaṃ 『『pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā』』 cāti (dī. ni. aṭṭha.

我來翻譯這段巴利文： 1.181. 說。這裡"有他世"是依常見方式,或依正見方式問。因為若是持見者依常見方式問,若是正見者依正見方式問,如是兩種義都可以。"無他世"是依無有見方式,或依正見方式;"有且無他世"是依斷見方式,或依正見方式;"非有非無他世"因否定說的三種方式時無有其他方式可能故以有性無性不可說方式他世是隻以否定為首,或依正見方式問。在餘三組也應依說方式隨順知義。因為如意福行尋求者依身行尋求者以前組所攝義,以餘三組依有情遍計福等有果性詰難方式攝。因為這裡應見以第三組說福等業有果性,以餘三組說有情遍計性的詰難方式。 但鰻魚派否定者因不喜常等故在一切處以"如是我不"等只作否定。這裡"如是我不"等是依在此此被問方式否定方式顯示否定方式。但為何否定論者在一切處只說否定。難道在否定派容許"如是"因住于否定派不是應合理嗎?不,因為他在彼也迷惑,且因只以否定方式否定論轉起故。如是散阇耶毗羅胤子被阿阇世王問現見沙門果時以否定他世有性等方式解說否定。 這裡問—但這一切鰻魚派否定者不如實覺知善等法及他世有性等,在此此問題被問時只到達問的否定,那他如何是持見者性。因為如不欲說者不知被問義只以作否定性不合理是持見者性。說—不只以問的作否定性是他的持見者性,而是依邪執著方式。因為依常執著方式邪執著的補特伽羅因慧鈍性不如實證知善等法及他世有性等,由不能令他知自己不知的義及因妄語怖畏而到達否定。如是將說"其中只七是斷見,余是常見"。或者應見由不覺知不信受福非福及其果報故,生起"只作關於彼境問的否定是善"的忍欲而執著者生起這別異一見如七分見。如是且說"持見者的見及語無邊際";

1.61). Yaṃ panetaṃ vuttaṃ 『『imepi cattāro pubbe pavattadhammānusāreneva diṭṭhiyā gahitattā pubbantakappikesu paviṭṭhā』』ti, tadetassa amarāvikkhepavādassa sassatadiṭṭhisaṅgahavaseneva vuttaṃ. Kathaṃ panassa sassatadiṭṭhisaṅgahoti? Ucchedavasena anabhinivesanato. Natthi hi koci dhammānaṃ yathābhūtavedī vivādabahulattā lokassa. 『『Evameva』』nti pana saddantarena dhammanijjhānanā anādikālikā loke, tasmā sassatalesassa ettha labbhanato sassatadiṭṭhiyā etassa saṅgaho daṭṭhabbo.

Adhiccasamuppannavādavaṇṇanā

1. Adhicca yadicchakaṃ yaṃ kiñci kāraṇaṃ kassaci buddhipubbaṃ vinā samuppannoti attalokasaññitānaṃ khandhānaṃ adhiccuppattiākārārammaṇadassanaṃ adhiccasamuppannaṃ tadākārasannissayeneva pavattito, tadākārasahacaritato ca yathā 『『mañcā ghosanti, kuntā pacarantī』』ti, adhiccasamuppannadassanaṃ vā antapadalopena adhiccasamuppannaṃ yathā 『『rūpabhavo rūpa』』nti, imamatthaṃ sandhāya 『『adhiccasamuppanno』』tiādi vuttaṃ. Akāraṇasamuppannanti kāraṇamantarena yadicchakaṃ samuppannaṃ.

68-73.Asaññasattāti ettha etaṃ asaññāvacananti attho. Desanāsīsanti desanāya jeṭṭhakaṃ padhānabhāvena gahitattā, tena saññaṃ dhuraṃ katvā bhagavatā ayaṃ desanā katā, na pana tattha aññesaṃ arūpadhammānampi atthitāyāti dasseti, tenevāha 『『acittuppādā』』tiādi. Bhagavā hi yathā lokuttaradhammaṃ desento samādhiṃ, paññaṃ vā dhuraṃ katvā deseti, evaṃ lokiyadhammaṃ desento cittaṃ, saññaṃ vā. Tattha 『『yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti (dha. sa. 277), pañcaṅgiko sammāsamādhi (dī. ni. 3.355) pañcañāṇiko sammāsamādhi, (dī. ni. 3.355; vibha. 804) paññāya cassa disvā āsavā parikkhīṇā hontī』』ti, tathā 『『yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, (dha. sa. 1) kiṃ citto tvaṃ bhikkhu (pārā. 146, 180) manopubbaṅgamā dhammā, (dha. pa. 1; netti. 90; peṭako. 83, 84) santi bhikkhave, sattā nānattakāyā nānattasaññino, (dī. ni. 3.332, 341, 357; a. ni. 7.44; a. ni. 9.24; cūḷani. 83) nevasaññānāsaññāyatana』』nti (dī. ni.

我來 譯這段巴利文： 1.61. 但這說"這四者也因依前轉起法隨行而執取見故入前際計者中",這依攝入常見方式說這鰻魚派否定論。但如何是它的常見攝入?因為不以斷方式執著。因為無有如實知法者因世間多諍論。但"如是"以其他聲音觀察法是世間無始,所以因在此得常痕跡故應見它被常見攝入。 偶起論註釋 67. 偶即任何因不依某智而生起即蘊名為我世間的偶生行相所緣見為偶起,以其行相所依而轉起,及以其行相相應故如"床響,矛行",或偶起見以省略最後字為偶起如"色有為色",考慮此義故說"偶起"等。無因生起即無因任起生起。 68-73. 無想有情這裡這是無想語義。說首即因取為說的上首主要性,以此顯示世尊以想為首作此說,不是在彼也無有餘無色法性故,正因此說"無心生起"等。因為世尊如說出世間法時以定或慧為首而說,如是說世間法時以心或想為首。這裡"在此時修出世間禪,五支正定五智正定,以慧見而諸漏盡",如是"在此時欲界善心生起,比丘你何心,心為法首,諸比丘有情諸有異身異想,非想非非想處";;

3.358) ca evamādīni suttāni etassatthassa sādhakāni. Titthaṃ vuccati micchāladdhi tattheva bāhullena paribbhamanato taranti bālā etthāti katvā, tadeva anappakānamanatthānaṃ titthiyānañca sañjātidesaṭṭhena, nivāsaṭṭhena vā āyatananti titthāyatanaṃ, tasmiṃ, aññatitthiyasamayeti attho. Titthiyā hi upapattivisese vimuttisaññino, saññāvirāgāvirāgesu ādīnavānisaṃsadassāvino ca hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ upapajjanti, na sāsanikā, tena vuttaṃ 『『ekacco titthāyatane pabbajitvā』』ti. Vāyokasiṇe parikammaṃ katvāti catutthe bhūtakasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā, tenevāha 『『catutthajjhānaṃ nibbattetvā』』ti.

Kasmā panettha vāyokasiṇeyeva parikammaṃ vuttanti? Vuccate – yatheva hi rūpapaṭibhāgabhūtesu kasiṇavisesesu rūpavibhāvanena rūpavirāgabhāvanāsaṅkhāto arūpasamāpattiviseso sacchikarīyati, evaṃ aparibyattaviggahatāya arūpapaṭibhāgabhūte kasiṇavisese arūpavibhāvanena arūpavirāgabhāvanāsaṅkhāto rūpasamāpattiviseso adhigamīyati, tasmā ettha 『『saññā rogo saññā gaṇḍo』』tiādinā, (ma. ni. 3.24) 『『dhi cittaṃ, dhibbate taṃ citta』』ntiādinā (dī. ni. ṭī. 1.68-73) ca nayena arūpapavattiyā ādīnavadassanena, tadabhāve ca santapaṇītabhāvasanniṭṭhānena rūpasamāpattiyā abhisaṅkharaṇaṃ, rūpavirāgabhāvanā pana saddhiṃ upacārena arūpasamāpattiyo visesena paṭhamāruppajjhānaṃ. Yadi evaṃ 『『paricchinnākāsakasiṇepī』』ti vattabbaṃ. Tassāpi hi arūpapaṭibhāgatā labbhatīti? Vattabbamevetaṃ kesañci, avacanaṃ pana pubbācariyehi aggahitabhāvena. Yathā hi rūpavirāgabhāvanā virajjanīyadhammabhāvamatte parinibbindā (virajjanīyadhamma bhāvamattena parinipphannā dī. ni. ṭī. 1.6-73) virajjanīyadhammapaṭibhāgabhūte ca visayavisese pātubhavati, evaṃ arūpavirāgabhāvanāpīti vuccamāne na koci virodho. Titthiyeheva pana tassā samāpattiyā paṭipajjitabbatāya, tesañca visayapadesanimittasseva tassa jhānassa paṭipattito taṃ kāraṇaṃ passantehi pubbācariyehi catuttheyeva bhūtakasiṇe arūpavirāgabhāvanāparikammaṃ vuttanti daṭṭhabbaṃ. Kiñca bhiyyo – vaṇṇakasiṇesu viya purimabhūtakasiṇattayepi vaṇṇapaṭicchāyāva paṇṇattiārammaṇaṃ jhānassa lokavohārānurodheneva pavattito, evañca katvā visuddhimagge (visuddhi.

我來 譯這段巴利文： 3.358. 等如是諸經是此義的證明。外道見稱為渡處因為在彼多游轉故愚者渡於此,它以生起處義或住處義為許多非義及外道者的處故為外道處,在彼中,義為在他外道見中。因為外道想特殊生起為解脫,且成為見想離貪不離貪過患功德者而生起無想定生在非時地,不是教法者,所以說"某人在外道處出家"。作風遍作即在第四界遍生起初等三禪成為第三禪自在已從彼出定為證得第四禪作遍作,正因此說"生起第四禪"。 但為何在這裡只說風遍作?說—因為如在如色似相的遍特殊中以色顯明成就名為色離貪修習的無色定特殊,如是在如無色似相的不明形體遍特殊中以無色顯明證得名為無色離貪修習的色定特殊,所以在這裡以"想是病想是瘡"等,"呸心,呸彼心"等方式以見無色轉起過患,及以彼無有決定寂靜妙性而等持色定,但色離貪修習與近行一起是無色定特別是初無色禪。如是若如此應說"在限定虛空遍也"。因為它也得無色似相性?這對某些人應說,但不說因為未被前師執取。因為如色離貪修習在只是應離貪法性中完成且在如應離貪法似相的境特殊中顯現,如是無色離貪修習也,如是說時無任何相違。但應見因為只由外道應修習彼定,及因為他們只從境部分相修習彼禪,前師們見彼因只在第四界遍說無色離貪修習遍作。又且—如在色遍中如是在前三界遍也只色影是施設所緣,禪只依世間言說而轉起,如是作且在清凈道論;;

1.96) pathavīkasiṇassa ādāsacandamaṇḍalūpamāvacanañca samatthitaṃ hoti. Catutthe pana bhūtakasiṇe bhūtapaṭicchāyā eva jhānassa gocarabhāvaṃ gacchatīti tasseva arūpapaṭibhāgatā yuttā, tasmā vāyokasiṇeyeva parikammaṃ vuttanti veditabbaṃ.

Kathaṃ passatīti āha 『『citte satī』』tiādi. Santoti nibbuto, diṭṭhadhammanibbānametanti vuttaṃ hoti. Kālaṃ katvāti maraṇaṃ katvā, yo vā manussaloke jīvanakālo upatthambhakapaccayehi karīyati, taṃ karitvātipi attho. Asaññasattesu nibbattatīti asaññasattasaṅkhāte sattanikāye rūpapaṭisandhivaseneva upapajjati, aññesu vā cakkavāḷesu tassā bhūmiyā atthitāya anekavidhabhāvaṃ sandhāya puthuvacananiddesotipi daṭṭhabbaṃ. Idhevāti pañcavokārabhaveyeva. Tatthāti asaññībhave. Yadi rūpakkhandhamattameva asaññībhave pātubhavati, kathaṃ arūpasannissayena vinā tattha rūpaṃ pavattati, nanu siyā arūpasannissitāyeva rūpakkhandhassa uppatti idheva pañcavokārabhave tathā uppattiyā adassanatoti ? Nāyamanuyogo aññatthāpi appaviṭṭho, kathaṃ pana rūpasannissayena vinā arūpadhātuyā arūpaṃ pavattatīti. Idampi hi tena samānajātiyameva. Kasmā? Idheva adassanato, kathañca kabaḷīkārāhārena vinā rūpadhātuyā rūpaṃ pavattatīti. Idampi ca taṃsabhāvameva, kiṃ kāraṇā? Idha adassanatoyeva. Iti aññatthāpi tathā pavattidassanato, kimetena aññanidassanena idheva anuyogena. Apica yathā yassa cittasantānassa nibbattikāraṇaṃ rūpe avigatataṇhaṃ, tassa saha rūpena sambhavato rūpaṃ nissāya pavatti rūpasāpekkhatāya kāraṇassa. Yassa pana nibbattikāraṇaṃ rūpe vigatataṇhaṃ, tassa vinā rūpena pavatti rūpanirapekkhatāya kāraṇassa, evaṃ yassa rūpappabandhassa nibbattikāraṇaṃ arūpe vigatataṇhaṃ, tassa vinā arūpena pavatti arūpanirapekkhatāya kāraṇassa, evaṃ bhāvanābalābhāvato pañcavokārabhave rūpārūpasambhavo viya, bhāvanābalena catuvokārabhave arūpasseva sambhavo viya ca. Asaññībhavepi bhāvanābalena rūpasseva sambhavo daṭṭhabboti.

我來翻譯這段巴利文： 1.96. 地遍的鏡月輪譬喻說也得證成。但在第四界遍中只界影成為禪的行境故只它的無色似相性合理,所以應知只說風遍作。 如何見即說"心存在"等。寂即寂滅,即說是現法涅槃。作時即作死,或義為作在人世生存時由支援緣所作。生在無想有情即只依色結生生於名為無想有情的有情群,或應見依其他輪圍中彼地存在性說多種性而作複數說。只此即只在五蘊有。彼即在無想有。若在無想有隻現色蘊,如何無有無色所依而在彼色轉起,難道不應是無色所依的色蘊生起因為只在此五蘊有如是生起不見?不應作此質問因為在他處也不入。但如何無有色所依而在無色界無色轉起?因為這也是與彼同類。為何?因為只在此不見,且如何無有段食而在色界色轉起?這也是彼自性,以何因?只因在此不見。如是因為在他處也見如是轉起,何須以此他例在此質問。而且如某心相續的生起因在色不離貪,它與色俱生故依色轉起因為因的期待色。但某生起因在色離貪,它無色轉起因為因的不期待色,如是某色相續的生起因在無色離貪,它無無色轉起因為因的不期待無色,如是因為無有修習力故在五蘊有色無色俱生如是,如以修習力在四蘊有隻無色生起如是。應見在無想有也以修習力只色生起。;

Kathaṃ pana tattha kevalo rūpappabandho paccuppannapaccayarahito cirakālaṃ pavattatīti paccetabbaṃ, kittakaṃ vā kālaṃ pavattatīti codanaṃ manasi katvā 『『yathā nāmā』』tiādimāha. Tena na kevalaṃ idha ceva aññattha ca vutto āgamoyeva etadatthañāpane, atha kho ayaṃ panettha yuttīti dasseti. Jiyāvegukkhittoti dhanujiyāya vegena khipito. Jhānavego nāma jhānānubhāvo phaladāne samatthatā. Tattakameva kālanti ukkaṃsato pañca mahākappasatāni. Tiṭṭhantīti yathānibbattairiyāpathameva cittakammarūpakasadisā hutvā tiṭṭhanti. Jhānavegeti asaññasamāpattiparikkhitte catutthajjhānakammavege, pañcamajjhānakammavege vā. Antaradhāyatīti paccayanirodhena nirujjhati na pavattati. Idhāti kāmāvacarabhaveti attho aññattha tesamanuppattito. Paṭisandhisaññāti paṭisandhicittuppādoyeva saññāsīsena vutto. Kathaṃ pana anekakappasatamatikkamena ciraniruddhato viññāṇato idha viññāṇamuppajjati. Na hi niruddhe cakkhupasāde cakkhuviññāṇamuppajjamānaṃ diṭṭhanti? Nayidamekantato daṭṭhabbaṃ. Niruddhampi hi cittaṃ samānajātikassa antarā anuppajjanato samanantarapaccayamattaṃ hotiyeva, na bījaṃ. Bījaṃ pana kammameva, tasmā kammato bījabhūtato ārammaṇādīhi paccayehi asaññībhavato cutānaṃ kāmadhātuyā upapattiviññāṇaṃ hotiyeva, tenāha 『『idha paṭisandhisaññā uppajjatī』』ti. Ettha ca yathā nāma utuniyāmena pupphaggahaṇe niyatakālānaṃ rukkhānaṃ vidāraṇasaṅkhāte vekhe dinne vekhabalena aniyamatā hoti pupphaggahaṇassa, evameva pañcavokārabhave avippayogena vattamānesu rūpārūpadhammesu rūpārūpavirāgabhāvanāsaṅkhāte vekhe dinne tassa samāpattivekhabalassa anurūpato arūpabhave, asaññabhave ca yathākkamaṃ rūparahitā, arūparahitā ca khandhānaṃ pavatti hotīti veditabbaṃ.

我來翻譯這段巴利文： 但如何應信受在彼只色相續無現在緣而長時轉起,或轉起多少時的質難思考後說"如名"等。以此顯示不只在此及他處所說的聖教能令知此義,而且這裡也有此理。弦力射即被弓弦力所射。禪力即禪威力在與果能力。爾許時即最多五百大劫。住即如所生威儀如畫像住。禪力即在被無想定圍繞的第四禪業力,或第五禪業力。隱沒即以緣滅而滅不轉起。此即義為欲界有因為在他處彼等不生起。結生想即只以想為首說結生心生起。但如何越過多百劫長時已滅的識在此識生起。因為不見從已滅眼凈色生起眼識?這不應一向見。因為已滅心因中間不生同類故只成為等無間緣,不是種子。但種子只是業,所以從作為種子的業以所緣等緣從無想有死者在欲界有生起結生識,所以說"在此生起結生想"。此中且如依時規定於取花有定時的樹給予名為裂開的刺激時以刺激力成為取花的不定,如是在五蘊有不離而轉起的色無色法給予名為色無色離貪修習的刺激時依彼定刺激力相應在無色有、無想有如次成為無色、無無色的蘊轉起應知。

Kasmā panettha puna saññuppādā ca pana 『『te devā tamhā kāyā cavantī』』ti saññuppādo tesaṃ cavanassa kāraṇabhāvena vutto, 『『saññuppādā』』ti vacanaṃ vā kimatthadassananti codanāya 『『yasmā panā』』tiādimāha. Idha paṭisandhisaññuppādena tesaṃ cavanassa paññāyanato ñāpakahetubhāvena vutto, 『『saññuppādā』』ti vacanaṃ vā tesaṃ cavanassa paññāyanabhāvadassananti adhippāyo. 『『Saññuppādā』』ti hi etassa saññuppādena hetubhūtena cavanti, saññuppādā vā uppādasaññā te devāti sambandho. Santabhāvāyāti nibbānāya. Nanu cettha jātisatasahassadasasaṃvaṭṭādīnamatthake, tadabbhantare vā pavattāya asaññūpapattiyā vasena lābhīadhiccasamuppannikavādopi lābhīsassatavādo viya anekabhedo sambhavatīti? Saccameva, anantarattā pana āsannāya asaññūpapattiyā vasena lābhīadhiccasamuppannikavādo nayadassanavasena ekova dassitoti daṭṭhabbaṃ. Atha vā sassatadiṭṭhisaṅgahato adhiccasamuppannikavādassa sassatavāde āgato sabbopi desanānayo yathāsambhavaṃ adhiccasamuppannikavādepi gahetabboti imassa visesassa dassanatthaṃ bhagavatā lābhīadhiccasamuppannikavādo avibhajitvā dassito, avassañcassa sassatadiṭṭhisaṅgaho icchitabbo saṃkilesapakkhe sattānamajjhāsayassa sassatucchedavaseneva duvidhattā, tesu ca ucchedappasaṅgābhāvato. Tathā hi aṭṭhakathāyaṃ āsaya-saddassa atthuddhāravasena vuttaṃ 『『sassatucchedadiṭṭhi cā』』ti, tathā ca vakkhati 『『yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo』』ti (dī. ni. aṭṭha. 1.97, 98).

Nanu ca adhiccasamuppannikavādassa sassatadiṭṭhisaṅgaho na yutto 『『ahañhi pubbe nāhosi』』ntiādivasena pavattanato apubbasattapātubhāvagāhakattā. Sassatadiṭṭhi pana attano, lokassa ca sadābhāvagāhinī 『『atthitveva sassatisama』』nti pavattanatoti? No na yutto anāgatakoṭiadassanena sassataggāhasamavarodhattā. Yadipi hi ayaṃ vādo 『『somhi etarahi ahutvā santatāya pariṇato』』ti (dī. ni. 1.68) attano, lokassa ca atītakoṭiparāmasanavasena pavatto, tathāpi vattamānakālato paṭṭhāya na tesaṃ katthaci anāgate pariyantaṃ passati, visesena ca paccuppannānāgatakālesu apariyantadassanapabhāvito sassatavādo, yathāha 『『sassatisamaṃ tatheva ṭhassatī』』ti (dī. ni. 1.31 atthato samānaṃ) yadevaṃ siyā imassa ca vādassa, sassatavādādīnañca pubbantakappikesu saṅgaho na yuttoyeva anāgatakālaparāmasanavasena pavattattāti? Yutto eva samudāgamassa atītakoṭṭhāsikattā. Tathā hi nesaṃ samudāgamo atītaṃsapubbenivāsañāṇehi, tappatirūpakānussavādipabhāvitehi ca takkanehi saṅgahitoti, tathā ceva saṃvaṇṇitaṃ. Atha vā sabbattha appaṭihatañāṇacārena dhammassāminā niravasesato agatiṃ, gatiñca yathābhūtaṃ sayaṃ abhiññā sacchikatvā paveditā etā diṭṭhiyo, tasmā yāvatikā diṭṭhiyo bhagavatā desitā, yathā ca desitā, tāvatikā tathā ceva sanniṭṭhānato sampaṭicchitabbā, na cettha yuttivicāraṇā kātabbā buddhavisayattā. Acinteyyo hi buddhānaṃ buddhavisayo, tathā ca vakkhati 『『tattha na ekantena kāraṇaṃ pariyesitabba』』nti (dī. ni. aṭṭha. 1.78-82).

Dutiyabhāṇavāravaṇṇanā niṭṭhitā.

Aparantakappikavādavaṇṇanā

1. 『『Aparanteñāṇaṃ (dha. sa. 1067), aparantānudiṭṭhino』』tiādīsu (dī. ni.

我來翻譯這段巴利文： 但為何在這裡又說想生起且"彼天從彼身死去"說想生起是彼等死去的因,或"因想生起"說為顯示何義的質難說"但因"等。義為因為以此結生想生起顯示彼等死去故說為能知因,或"因想生起"說為顯示彼等死去的能知性。因為"因想生起"此即以想生起為因彼等死去,或與結生想彼天聯繫。寂性即為涅槃。難道在此在百千生十壞劫等頂,或在其內轉起的無想生起以獲得者偶起論者說如獲得者常見說也成多種?誠然,但應見因為鄰近故依近的無想生起的獲得者偶起論者說依方式顯示只一種。或因為從常見攝入偶起論者說在常見說來的一切說法方式依可能在偶起論者說也應取為顯示此差別世尊不分別顯示獲得者偶起論者說,且應欲求其常見攝入因為染污分中有情意樂只依常斷故二種,且因為在彼等無有斷過失。如是在義釋中依意樂聲的義顯示說"且常斷見",如是且將說"其中只七是斷見,余是常見"。 難道且偶起論者說的常見攝入不合理因為以"實我以前非有"等方式轉起故執取非前有情顯現。但常見執取自己和世間常有因為以"有如是恒等"轉起?不,合理因為以不見未來邊故妨礙常執。因為雖此說以"我現在無有成為相續所成"觸及自己和世間的過去邊方式轉起,但如是從現在開始不見彼等在任何未來邊際,且特別以現在未來時不見邊際力起常見說,如說"恒等如是將住"。若如是此說且常見說等在前際計者中攝入不合理因為依觸及未來時方式轉起?完全合理因為生起是屬過去分。如是因為彼等生起以過去分宿住智,及以彼相似隨聞等力起思擇攝取故,且如是已解釋。或以一切處無礙智行法主以自通知作證無餘趣行和如實趣行而說示此等見,所以世尊所說幾許見且如何說,幾許如是應由決定領受,且在此不應作理尋思因為是佛境界。因為佛境界不可思議,且如是將說"在彼不應一向求因"。 第二誦分釋畢。 后際計者說釋 74.. 在"後邊智,隨觀後邊者"等;;<.Assistant>

1.74) viya aparanta –saddānaṃ yathākkamaṃ anāgatakālakoṭṭhāsavācakataṃ sandhāyāha 『『anāgatakoṭṭhāsasaṅkhāta』』nti. 『『Pubbantaṃ kappetvā』』tiādīsu vuttanayena 『『aparantaṃ kappetvā』』tiādīsupi attho veditabbo. Visesamattameva cettha vakkhāma.

Saññīvādavaṇṇanā

1. Āghātanā uddhanti uddhamāghātanaṃ, maraṇato uddhaṃ pavatto attāti attho. 『『Uddhamāghātana』』nti pavatto vādo uddhamāghātano sahacaraṇavasena, taddhitavasena ca, antalopaniddeso vā esa. So etesanti uddhamāghātanikā. Evaṃ saddato nipphannaṃ atthato eva dassetuṃ 『『uddhamāghātanā attānaṃ vadantī』』ti vuttaṃ, āghātanā uddhaṃ uparibhūtaṃ attabhāvanti attho. Te hi diṭṭhigatikā 『『uddhaṃ maraṇato attā nibbikāro』』ti vadanti. 『『So etesa』』ntiādinā assatthiyatthaṃ dasseti yathā 『『buddhamassa atthīti buddho』』ti. Ayaṃ aṭṭhakathāto aparo nayo – saññīti pavatto vādo saññī sahacaraṇādinayena, saññī vādo etesanti saññīvādā samāsavasena. Saññīvādo eva vādo etesanti hi attho.

76-77.Rūpīattāti ettha kasiṇarūpaṃ 『『attā』』ti kasmā vuttaṃ, nanu rūpavinimuttena attanā bhavitabbaṃ 『『rūpamassa atthī』』ti vutte saññāya viya rūpassāpi attaniyattā. Na hi 『『saññī attā』』ti ettha saññā eva attā, atha kho 『『saññā assa atthī』』ti atthena attaniyāva, tathā ca vuttaṃ 『『tattha pavattasaññañcassa 『saññā』ti gahetvā』』ti? Na kho panetamevaṃ daṭṭhabbaṃ 『『rūpamassa atthīti rūpī』』ti, atha kho 『『ruppanasīlo rūpī』』ti. Ruppanañcettha rūpasarikkhatāya kasiṇarūpassa vaḍḍhitāvaḍḍhitakālavasena visesāpatti. Sā hi 『『natthī』』ti na sakkā vattuṃ parittavipulatādivisesasabbhāvato. Yadevaṃ siyā 『『ruppanasīlo rūpī』』ti, atha imassa vādassa sassatadiṭṭhisaṅgaho na yujjati ruppanasīlassa bhedasabbhāvatoti? Yujjateva kāyabhedato uddhaṃ parikappitassa attano nibbikāratāya tena adhippetattā. Tathā hi vuttaṃ 『『arogo paraṃ maraṇā』』ti. Atha vā 『『rūpamassa atthīti rūpī』』ti vuttepi na koci doso kappanāsiddhena bhedena abhedassāpi niddesadassanato yathā 『『silāputtakassa sarīra』』nti.

Apica avayavavasena avayavino tathāniddesanidassanato yathā 『『kāye kāyānupassī』』ti (saṃ. ni. 5.390), ruppanaṃ vā rūpaṃ, rūpasabhāvo, tadassa atthīti rūpī, attā 『『rūpino dhammā』』tiādīsu (dha. sa.

我來翻譯這段巴利文： 1.74. 如"後邊智,隨觀後邊者"等中後邊聲依次表示未來時分義說"名為未來分"。"計前際"等中所說方式在"計后際"等中也應知義。在此且將說只差別。 想論者說釋 75.. 死上即上死,義為死上轉起的我。"上死"說為上死以俱行方式,和以從格方式,或這是削末說。彼等有此即上死者。如是顯示從聲產生只從義說"說死上我",義為死上上位自體。因為彼等見行者說"死上我無變異"。以"彼等有"等顯示有義如"有佛性為佛"。這從義釋的另方式 - 想說為想以俱行等方式,彼等有想說即想論者依複合語方式。因為義為彼等有隻想說。 76-77.. 有色我,此中為何說遍色為"我",難道不應有離色我如說"有色"故色也是我所如想。因為"想我"此中不是隻想是我,而是以"有想"義只是我所,且如是說"取在彼轉起想為其想"。但這不應如是見"因有色為有色",而是"習性色為有色"。且此中色以似色性由遍色的已增未增時方式得差別。因為彼不能說"無"因為有小廣等差別。若如是"習性色為有色",如是此說的常見攝入不合理因為有習性色壞?完全合理因為身壞以上由其所意圖的所計我無變異性。如是說"死後無病"。或雖說"有色為有色"也無過失因為見以計成就的壞也說不壞如"石子的身"。 且因為依支分方式顯示支分如是說如"在身隨觀身",或色是色即色自性,有彼為有色,我如"有色法"等中(法);<.Assistant>

11.dukamātikā) viya, evañca katvā attano rūpasabhāvattā 『『rūpī attā』』ti vacanaṃ ñāyāgatamevāti vuttaṃ 『『kasiṇarūpaṃ attā』』ti. 『『Gahetvā』』ti etena cetassa sambandho. Tatthāti kasiṇarūpe. Assāti parikappitassa attano, ājīvakādayo takkamattena paññapenti viyāti attho. Ājīvakā hi takkikāyeva, na lābhino. Niyatavāditāya hi kammaphalapaṭikkhepato natthi tesaṃ jhānasamāpattilābho. Tathā hikaṇhābhijātiādīsu kāḷakādirūpaṃ 『『attā』』ti ekacce ājīvakā paṭijānanti. Purimanayena cettha lābhīnaṃ dasseti, pacchimanayena pana takkikaṃ. Evamīdisesu. Roga-saddo bhaṅgapariyāyo bhaṅgassāpi rujjanabhāvato, evañca katvā aroga-saddassa niccapariyāyatā upapannā hoti, tenāha 『『nicco』』ti. Roga-saddo vā byādhipariyāyo. Arogoti pana rogarahitatāsīsena nibbikāratāya niccataṃ diṭṭhigatiko paṭijānātīti dassetuṃ 『『nicco』』ti vuttaṃ . Kasiṇugghāṭimākāsapaṭhamāruppaviññāṇanatthibhāvākiñcaññāyatanāni yathārahamarūpasamāpattinimittaṃ nāma. Nimbapaṇṇe tapparimāṇo tittakaraso viya sarīrapparimāṇo arūpī attā sarīre tiṭṭhatīti takkamatteneva nigaṇṭhā 『『arūpī attā saññī』』ti paññapentīti āha 『『nigaṇṭhādayo viyā』』ti.

Tatiyāpanāti 『『rūpī ca arūpī ca attā』』ti laddhi. Missakagāhavasenāti rūpārūpasamāpattīnaṃ yathāvuttāni nimittāni ekajjhaṃ katvā ekova 『『attā』』ti, tattha pavattasaññañcassa 『『saññā』』ti gahaṇavasena. Ayañhi diṭṭhigatiko rūpārūpasamāpattilābhī tāsaṃ nimittaṃ rūpabhāvena, arūpabhāvena ca 『『attā』』ti gahetvā 『『rūpī ca arūpī cā』』ti abhinivesaṃ janesi athetavādino viya, takkamatteneva vā rūpārūpadhammānaṃ missakagahaṇavasena 『『rūpī ca arūpī ca attā』』ti abhinivissa aṭṭhāsi. Catutthāti 『『neva arūpī ca nārūpī ca attā』』ti laddhi. Takkagāhenevāti saṅkhārasesasukhumabhāvappattadhammā viya accantasukhumabhāvappattiyā sakiccasādhanāsamatthatāya khambhakucchi [thambhakuṭṭa (dī. ni. ṭī. 176-77)] hatthapādādisaṅghāto viya neva rūpī, rūpasabhāvānativattanato na ca arūpīti evaṃ pavattatakkagāheneva.

我來翻譯這段巴利文： 11.. 如雙法目錄,且如是作因為我有色自性故"有色我"說是依道理來故說"遍色是我"。"取"以此與其聯繫。彼即在遍色。其即所計我,活命外道等只以思推顯示義。因為活命外道只是思推者,不是獲得者。因為說定論故否定業果故無彼等得禪定。因為如是在黑生等中某些活命外道承認黑等色為"我"。且此中以前方式顯示獲得者,但以後方式思推者。如是在如此等中。病聲是壞的同義語因為壞也有病性,且如是作無病聲成為常的同義性,所以說"常"。或病聲是疾病的同義語。但無病以無病性為首見行者承認無變異性常性為顯示說"常"。遍除虛空、初無色識、無所有處為名為如應無色定相。如楝葉中彼量苦味如是見行者只以思推顯示"無色我有想"即如身量的無色我住在身中故說"如外道等"。 第三即"我是有色也無色"見。以雜執方式即合一如說色無色定相為一"我",及以取在彼轉起想為"其想"方式。因為此見行者得色無色定取彼相以色性和無色性為"我"生起"有色也無色"執著如某論者,或只以思推以雜取色無色法方式執著住立"有色也無色我"。第四即"我非無色也非有色"見。只以思推執取即以如余行得極細性法如是以得極細性故不能作自作故如柱壁手足等聚只非有色,因為不超越色自性故且非無色如是以如是轉起思推執取。

Ayaṃ aṭṭhakathāmuttako nayo – nevarūpī nārūpīti ettha hi antānantikacatutthavāde viya aññamaññapaṭikkhepavasena attho veditabbo. Satipi ca tatiyavādena imassa samānatthabhāve tattha desakālabhedavasena viya idha kālavatthubhedavasena tatiyacatutthavādānaṃ viseso daṭṭhabbo. Kālabhedavasena hi idha tatiyavādassa pavatti rūpārūpanimittānaṃ sahaanupaṭṭhānato. Catutthavādassa pana vatthubhedavasena pavatti rūpārūpadhammasamūhabhāvatoti. Dutiyacatukkaṃ antānantikavāde vuttanayena veditabbaṃ sabbathā saddatthato samānatthattā. Yaṃ panettha vattabbaṃ, tampi 『『amati gacchati bhāvo osānametthā』』tiādinā amhehi vuttameva, kevalaṃ pana tattha pubbantakappanāvasena pavatto, idha aparantakappanāvasenāti ayaṃ viseso pākaṭoyeva. Kāmañca nānattasaññī attāti ayampi vādo samāpannakavasena labbhati. Aṭṭhasamāpattilābhino diṭṭhigatikassa vasena saññābhedasambhavato. Tathāpi samāpattiyaṃ ekarūpeneva saññāya upaṭṭhānato lābhīvasena ekattasaññitā sātisayaṃ yuttāti āha 『『samāpannakavasena ekattasaññī』』ti. Ekasamāpattilābhino eva vā vasena attho veditabbo. Satipi ca samāpattibhedato saññābhedasambhave bahiddhā puthuttārammaṇeyeva saññānānattassa oḷārikassa sambhavato takkīvaseneva nānattasaññitaṃ dassetuṃ 『『asamāpannakavasena nānattasaññī』』ti vuttaṃ. Parittakasiṇavasenāti avaḍḍhitattā appakakasiṇavasena, kasiṇaggahaṇañcettha saññāya visayadassanaṃ. Visayavasena hi saññāya parittatā, iminā ca satipi saññāvinimuttadhamme 『『saññāyeva attā』』ti vadatīti dasseti. Esa nayo vipulakasiṇavasenāti etthāpi. Evañca katvā antānantikavāde ceva idha ca antānantacatukke paṭhamadutiyavādesu saddatthamattato samānesupi sabhāvato tehi dvīhi vādehi imesaṃ dvinnaṃ vādānaṃ viseso siddho hoti, aññathā vuttappakāresu vādesu satipi pubbantāparantakappanabhedamattena kehici visese kehici avisesoyeva siyāti.

Ayaṃ pana aṭṭhakathāmuttako nayo – 『『aṅguṭṭhappamāṇo attā, aṇumatto attā』』tiādiladdhivasena paritto ca so saññī cāti parittasaññī kāpilakāṇādapabhutayo [kapilakaṇādādayo (dī. ni. ṭī.

我來翻譯這段巴利文： 這是義釋之外的方式 - 非有色非無色,此中如有邊無邊第四說應依相互否定方式知義。雖且與第三說有相同義,應見如彼處依時處差別如是此處依時事差別第三第四說的差別。因為此中依時差別第三說轉起因為色無色相不俱現起。但第四說依事差別轉起因為是色無色法聚。第二四應如有邊無邊說方式知因為一切方面從聲義是同義。但在此應說者,也以"行去有以此為終"等我們已說,但只彼處依前際計方式轉起,此處依后際計方式轉起這差別很明顯。雖且有異想我此說也依得定者得。因為依得八定見行者有想差別可能。如是也因為在定以一相想現起故依獲得者一想性極合理故說"依得定者一想"。或應依只得一定者知義。雖且因定差別有想差別可能因為在外多所緣有粗想差別可能故只依思推者顯示異想性說"依不得定者異想"。依小遍即因為未增大故依小遍,且此中取遍是顯示想的境。因為依境想的小性,以此且雖有離想法說"只想是我"為顯示。此方式在依大遍中也。且如是作雖在有邊無邊說且此中有邊無邊四中第一第二說只從聲義相同,從自性成就此二說與彼二說差別,否則在如說諸說中雖只以前際后際計差別與某些有差別與某些只無差別。 但這是義釋之外的方式 - 依"大拇指量我,微量我"等見小且彼有想為小想迦毗羅迦拿陀等[迦毗羅迦拿陀等;

1.76-77)] viya. Attano sabbagatabhāvapaṭijānanavasena appamāṇo ca so saññī cāti appamāṇasaññīti.

Dibbacakkhuparibhaṇḍattā yathākammūpagañāṇassa dibbacakkhupabhāvajanitena yathākammūpagañāṇena dissamānāpi sattānaṃ sukhādisamaṅgitā dibbacakkhunāva diṭṭhā nāmāti āha 『『dibbena cakkhunā』』tiādi. Catukkanayaṃ, pañcakanayañca sandhāya tikacatukkajjhānabhūmiya』』nti vuttaṃ. Diṭṭhigatikavisayāsu hi pañcavokārajhānabhūmīsu vehapphalabhūmiṃ ṭhapetvā avasesā yathārahaṃ catukkanaye tikajjhānassa, pañcakanaye ca catukkajjhānassa vipākaṭṭhānattā tikacatukkajjhānabhūmiyo nāma. Suddhāvāsā pana tesamavisayā. Nibbattamānanti uppajjamānaṃ. Nanu ca 『『ekantasukhī attā』』tiādinā pavattavādānaṃ aparantadiṭṭhibhāvato 『『nibbattamānaṃ disvā』』ti paccuppannavacanaṃ anupapannameva siyā. Anāgatavisayā hi ete vādāti? Upapannameva anāgatassa ekantasukhībhāvādikassa pakappanāya paccuppannanibbattidassanena adhippetattā. Tenevāha 『『nibbattamānaṃ disvā 『ekantasukhī』ti gaṇhātī』』ti. Ettha ca tassaṃ tassaṃ bhūmiyaṃ bāhullena sukhādisahitadhammappavattidassanaṃ paṭicca tesaṃ 『『ekantasukhī』』tiādigahaṇato tadanurūpāyeva bhūmi vuttāti daṭṭhabbaṃ. Saddantarābhisambandhavasena viya hi atthapakaraṇādivasenapi atthaviseso labbhati. 『『Ekantasukhī』』tiādīsu ca ekantabhāvo bahulaṃ pavattimattaṃ pati payutto. Tathāpavattimattadassanena tesaṃ evaṃ gahaṇato. Atha vā hatthidassakaandhā viya diṭṭhigatikā yaṃ yadeva passanti, taṃ tadeva abhinivissa voharanti. Vuttañhetaṃ bhagavatā udāne 『『aññatitthiyā bhikkhave, paribbājakā andhā acakkhukā』』tiādi, (udā. 55) tasmā alamettha yuttimagganāti. 『『Dibbena cakkhunā disvā』』ti vuttamatthaṃ samatthetuṃ 『『visesato hī』』tiādi vuttaṃ.

Asaññīnevasaññīnāsaññīvādavaṇṇanā

78-

我來翻譯這段巴利文： 1.76-77. 如。依承認我遍一切性方式無量且彼有想為無量想。 因為天眼為隨業趣智的眷屬,雖以天眼勢生的隨業趣智見有情具足樂等,說"以天眼"等因為名為只以天眼見。指三四禪地說"三四禪地"。因為在見行者境界的五蘊禪地中除了廣果地,余依應而在四分方式為三禪、在五分方式為四禪的異熟處故名為三四禪地。但凈居是彼等非境界。生起即正生。難道"一向樂我"等方式轉起諸說是后際見故"見生起"現在語不合理。因為此等說是未來境界?完全合理因為意圖以見現在生起而計未來一向樂等性。所以說"見生起而取'一向樂'"。且此中應見因為依見在彼彼地多分樂等相應法轉起,由於彼等取"一向樂"等故說只隨順彼地。因為如依其他聲聯繫方式如是也依義事等方式得義差別。且在"一向樂"等中一向性只對多分轉起運用。因為以見如是轉起而彼等如是取。或如盲摸象者,見行者不論見何者即執著說。因為世尊在自說經說此"外道遊行者諸比丘是盲無眼"等,(自說 55)所以此中尋求道理已足。為證成"見以天眼"所說義而說"因為特別"等。 無想非想非非想論者說釋 78-

1. Atha na koci viseso atthīti codanaṃ sodheti 『『kevalañhī』』tiādinā. 『『Asaññī』』ti ca 『『nevasaññīnāsaññī』』ti ca gaṇhantānaṃ tā diṭṭhiyoti sambandho. Kāraṇanti visesakāraṇaṃ, diṭṭhisamudāgamakāraṇaṃ vā. Satipi kiñci kāraṇapariyesanasambhave diṭṭhigatikavādānaṃ anādariyabhāvaṃ dassetuṃ 『『na ekantena kāraṇaṃ pariyesitabba』』nti vuttaṃ. Kasmāti āha 『『diṭṭhigatikassā』』tiādi, etena pariyesanakkhamābhāvatoti apariyesitabbakāraṇaṃ dasseti. Idaṃ vuttaṃ hoti – asaññīvāde asaññībhave nibbattasattavasena pavatto paṭhamavādo, 『『saññaṃ attato samanupassatī』』ti ettha vuttanayena saññaṃyeva 『『attā』』ti gahetvā tassa kiñcanabhāvena ṭhitāya aññāya saññāya abhāvato 『『asaññī』』ti pavatto dutiyavādo, tathā saññāya saha rūpadhamme, sabbe eva vā rūpārūpadhamme 『『attā』』ti gahetvā pavatto tatiyavādo, takkagāhavaseneva catutthavādo pavatto.

Dutiyacatukkepi kasiṇarūpassa asañjānanasabhāvatāya asaññīti katvā antānantikavāde vuttanayena cattāro vikappā pavattā. Nevasaññīnāsaññīvāde pana nevasaññīnāsaññībhave nibbattasattasseva cutipaṭisandhīsu , sabbattha vā paṭusaññākiccaṃ kātuṃ asamatthāya sukhumāya saññāya atthibhāvapaṭijānanavasena paṭhamavādo, asaññīvāde vuttanayena sukhumāya saññāya vasena, sañjānanasabhāvatāpaṭijānanavasena ca dutiyavādādayo pavattāti. Evaṃ kenaci pakārena satipi kāraṇapariyesanasambhave diṭṭhigatikavādānaṃ pariyesanakkhamābhāvato ādaraṃ katvā mahussāhena tesaṃ kāraṇaṃ na pariyesitabbanti. Etesaṃ pana saññīasaññīnevasaññīnāsaññīvādānaṃ sassatadiṭṭhisaṅgaho 『『arogo paraṃ maraṇā』』ti vacanato pākaṭoyeva.

Ucchedavādavaṇṇanā

我來翻譯這段巴利文： 83.. 然後凈化"難道無任何差別"的質難以"因為只"等。"無想"和"非想非非想"者執取的彼等見為聯繫。因即差別因,或見生起因。雖有求某因可能為顯示見行者說無敬意性說"不應一向求因"。何故說"見行者"等,以此顯示因為不堪能求故不應求因。此說即 - 在無想說中依生無想有有情方式轉起第一說,如"觀想為我"中所說方式只取想為"我"因為無住在其有所性的其他想故轉起"無想"第二說,如是取想與色法,或一切色無色法為"我"而轉起第三說,只依思推執取轉起第四說。 在第二四中也因為遍色無了知性為無想而如有邊無邊說方式轉起四種分別。但在非想非非想說中只依生非想非非想有有情在死生起,或在一切處承認有不能作明瞭想事的細想存在性方式第一說,如無想說中所說方式依細想,及承認了知性方式轉起第二說等。如是雖以某方式有求因可能,因為見行者說不堪能求故不應極力敬重求彼等因。但此等想無想非想非非想說攝入常見因為說"死後無病"故很明顯。 斷見說釋

1. Avijjamānassa vināsāsambhavato atthibhāvahetuko ucchedoti dassetuṃ vijjamānavācakena santa-saddena 『『sato』』ti pāḷiyaṃ vuttanti āha 『『vijjamānassā』』ti. Vijjamānatāpayutto cesa diṭṭhigatikavādavisayo sattoyeva idha adhippetoti dassanatthaṃ pāḷiyaṃ 『『sattassā』』ti vuttaṃ, tena imamatthaṃ dasseti – yathā hetuphalabhāvena pavattamānānaṃ sabhāvadhammānaṃ satipi ekasantānapariyāpannānaṃ bhinnasantatipatitehi visese hetuphalabhūtānaṃ paramatthato bhinnasabhāvattā bhinnasantānapatitānaṃ viya accantaṃ bhedasanniṭṭhānena nānattanayassa micchāgahaṇaṃ ucchedābhinivesassa kāraṇaṃ, evaṃ hetuphalabhūtānaṃ vijjamānepi sabhāvabhede ekasantatipariyāpannatāya ekattanayena accantamabhedagahaṇampi kāraṇamevāti. Santānavasena hi pavattamānesu khandhesu ghanavinibbhogābhāvena tesaṃ idha sattagāho, sattassa ca atthibhāvagāhahetuko ucchedavādo, anupubbanirodhavasena pana nirantaravināso idha 『『ucchedo』』ti adhippeto yāvāyaṃ attā ucchijjamāno bhavati, tāvāyaṃ vijjatiyevāti gahaṇatoti āha 『『upaccheda』』nti. U-saddo hi upa-saddapariyāyo, so ca upasaṅkamanattho, upasaṅkamanañcettha anupubbamuppajjitvā aparāparaṃ nirodhavasena nirantaratā. Apica punānuppajjamānavasena nirudayavināsoyeva ucchedo nāma yathāvuttanayena gahaṇatoti āha 『『upaccheda』』nti. U-saddo, hi upa-saddo ca ettha uparibhāgattho. Niruddhato parabhāgo ca idha uparibhāgoti vuccati.

Nirantaravasena , nirudayavasena vā visesena nāso vināso, so pana maṃsacakkhupaññācakkhūnaṃ dassanapathātikkamanato adassanamevāti āha 『『adassana』』nti. Adassane hi nāsa-saddo loke niruḷho 『『dve cāpare vaṇṇavikāranāsā』』tiādīsu (kāsikā 6-3-109 suttaṃ passitabbaṃ) viya. Bhāvavigamanti sabhāvāpagamaṃ. Yathādhammaṃ bhavanaṃ bhāvoti hi atthena idha bhāva-saddo sabhāvavācako. Yo pana nirantaraṃ nirudayavināsavasena ucchijjati, so attano sabhāvena ṭhātumasakkuṇeyyatāya 『『bhāvāpagamo』』ti vuccati. 『『Tatthā』』tiādinā ucchedavādassa yathāpāṭhaṃ samudāgamaṃ nidassanamattena dasseti, tena vakkhati 『『tathā ca aññathā ca vikappetvāvā』』ti. Tatthāti 『『sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapentī』』ti vacane. Lābhīti dibbacakkhuñāṇalābhī. Tadavasesalābhī ceva sabbaso alābhī ca idha aparantakappikaṭṭhāne 『『alābhī』』 tveva vuccati.

我來翻譯這段巴利文： 84.. 為顯示因為無有不能壞滅故斷是以有為因,在聖典中以表示有的有聲說"有"故說"有"。且此依有性來的見行者說境界只有情在此意圖為顯示故在聖典說"有情",以此顯示此義 - 如以因果性轉起的自性法雖屬一相續因為真實有別於落入異相續者故如落入異相續者以極端異決定執取異性方式為執斷的因,如是雖有因果的自性差別因為屬一相續故以一性方式極端執取無異也是因。因為在依相續轉起諸蘊中由無蘊聚分別故在此執為有情,且有情的執有為因斷說,但依次第滅方式無間滅在此意圖為"斷",乃至此我被斷即從執取彼一定有故說"近斷"。因為u聲是upa聲的同義語,且彼是近義,且此中近是依次第生起而後后滅方式的無間性。且以不再生起方式的無生滅名為斷依如說方式執取故說"近斷"。因為u聲和upa聲此中是上分義。且從已滅後分此中說為上分。 依無間方式,或依無生方式特別滅為壞滅,但彼因為超過肉眼慧眼的見境故只是不見故說"不見"。因為在不見中滅聲在世間成就如在"另二變色滅"等中。性離即自性遠離。因為以義此中性聲表示自性為如法有。但以無間無生滅方式斷者,因為不能以自性住故說"性離"。以"于彼"等只以譬如依聖典次第顯示斷說生起,所以將說"或以如是和異方式分別"。于彼即在"顯示有有情斷滅壞無有"說中。獲得者即獲得天眼智者。余獲得者和一切不獲得者在此後際計處說為"不獲得者"。

Cutinti sekkhaputhujjanānampi cutimeva. Esa nayo cutimattamevāti etthāpi. Upapattiṃ apassantoti daṭṭhuṃ samatthepi sati anolokanavasena apassanto. Na upapātanti pubbayogābhāvena, parikammākaraṇena vā upapattiṃ daṭṭhuṃ na sakkoti, evañca katvā nayadvaye viseso pākaṭo hoti. Ko paralokaṃ jānāti, na jānātiyevāti natthikavādavasena ucchedaṃ gaṇhātīti saha pāṭhasesena sambandho, natthikavādavasena mahāmūḷhabhāveneva 『『ito añño paraloko atthī』』ti anavabodhanato imaṃ diṭṭhiṃ gaṇhātīti adhippāyo. 『『Ettakoyeva visayo, yvāyaṃ indriyagocaro』』ti attano dhītuyā hatthaggaṇhanakarājā viya kāmasukhābhirattatāyapi gaṇhātīti āha 『『kāmasukhagiddhatāya vā』』ti. Vaṇṭato patitapaṇṇānaṃ vaṇṭena apaṭisandhikabhāvaṃ sandhāya 『『na puna viruhantī』』ti vuttaṃ. Evameva sattāti yathā paṇḍupalāso bandhanā pavutto puna na paṭisandhīyati, evameva sabbepi sattā appaṭisandhikā maraṇapariyosānā aponobbhavikā appaṭisandhikamaraṇameva nigacchantīti attho. Udakapubbuḷakūpamā hi sattā puna anuppajjamānatoti tassa laddhi. Tathāti 『『lābhī anussaranto』』tiādinā [arahato (aṭṭha)] nidassanavasena vuttappakārena. Aññathāti takkanassa anekappakārasambhavato tato aññenapi pakārena. Lābhinopi cutito uddhaṃ upapātassa adassanamattaṃ pati takkaneneva imā diṭṭhiyo uppajjantīti vuttaṃ 『『vikappetvāvā』』ti. Tathā ca vikappetvāva uppannā aññathā ca vikappetvāva uppannāti hi sambandho. Tattha 『『dve janā』』tiādinā ucchedaggāhakappabhedadassanena imamatthaṃ dasseti. Yathā amarāvikkhepikavādā ekantaalābhīvaseneva desitā, yathā ca uddhamāghātanikasaññīvāde catutthacatukke saññīvādā ekantalābhīvaseneva desitā, nayime. Ime pana sassatekaccasassatavādādayo viya lābhīalābhīvaseneva desitāti. Yadevaṃ kasmā sassatavādādīsu viya lābhīvasena, takkīvasena ca paccekaṃ desanamakatvā sassatavādādidesanāhi aññathā idha desanā katāti? Vuccate – desanāvilāsappattito. Desanāvilāsappattā hi buddhā bhagavanto, te veneyyajjhāsayānurūpaṃ vividhenākārena dhammaṃ desenti, na aññathā. Yadi hi idhāpi ca tathādesanāya nibandhanabhūto veneyyajjhāsayo bhaveyya, tathārūpameva bhagavā vadeyya, kathaṃ? 『『Idha bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… yathā samāhite citte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti, so dibbena cakkhunā visuddhena atikkantamānusakena arahato cuticittaṃ passati, puthūnaṃ vā parasattānaṃ, na heva kho taduddhaṃ upapattiṃ. So evamāha 『yato kho bho ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhado ucchijjati vinassati, na hoti paraṃ maraṇā』tiādinā』』 visesalābhino, takkino ca visuṃ katvā. Yasmā pana tathādesanāya nibandhanabhūto veneyyajjhāsayo na idha bhavati, tasmā desanāvilāsena veneyyajjhāsayānurūpaṃ sassatavādādidesanāhi aññathāyevāyaṃ desanā katāti daṭṭhabbaṃ.

我來翻譯這段巴利文： 死即有學凡夫也只是死。此方式在只是死中也。不見生起即雖有能見性依不觀察方式不見。不生起即因為無前修習,或因為不作準備故不能見生起,如是作之則二方式差別明顯。以"誰知他世,完全不知"無見方式執斷為與余文聯繫,以無見方式因為極愚癡性故由於不知"有此以外他世"故執取此見為意趣。"只此境界,即此根境"如自己女兒被捉手國王也因喜愛慾樂故執取故說"或因貪慾樂"。依從莖落葉與莖不相續性說"不再生長"。如是有情即如黃葉從縛離落不再相續,如是一切有情不相續以死為邊無再有而到達不相續死為義。因為水泡喻有情不再生起為彼見。如是即如以"獲得者回憶"等示現方式所說方式。異即因為思推有多種可能故以彼以外方式。說"或分別"因為即使獲得者也只依不見從死以上生起而以思推生此等見。因為聯繫為依如是分別而生也依異方式分別而生。此中以"二人"等依顯示執斷分別顯示此義。如無記說只依不獲得者方式說,如在上滅想者說第四四中想說只依獲得者方式說,此等不如是。但此等如常一分常說等只依獲得者不獲得者方式說。若如是何故不如常說等各別作依獲得者依思推者說而異於常說等說作此中說?說 - 因為得說善巧。因為諸佛世尊得說善巧,彼等隨順所化意樂以種種行相說法,非異。因為若此中也有如是說的所繫所化意樂,世尊必說如是,如何?"諸比丘,此中某沙門或婆羅門依精進...乃至...如心等持為有情死生智引心,彼以清凈超人天眼見阿羅漢死心,或諸多他有情,但不見彼以上生起。彼如是說'因為此我有色四大種父母生,以身壞滅壞不成為死後'"等分別作特殊獲得者和思推者。但因為此中無如是說的所繫所化意樂,所以應見以說善巧隨順所化意樂異於常說等說作此說。<.Assistant>

Atha vā sassatekaccasassatavādādīsu viya na idha takkīvādato visesalābhīvādo bhinnākāro, atha kho samānappakāratāya samānākāroyevāti imassa visesassa pakāsanatthaṃ ayamucchedavādo bhagavatā purimavādehi visiṭṭhākārabhāvena desito. Sambhavati hi idha takkinopi anussavādivasena adhigamavato viya abhiniveso. Apica na imā diṭṭhiyo bhagavatā anāgate evaṃbhāvīvasena desitā, nāpi evamete bhaveyyunti parikappanāvasena, atha kho yathā yathā diṭṭhigatikehi 『『idameva saccaṃ, moghamañña』』nti (ma. ni. 2.187, 203, 427; 3.27, 28; udā. 55) maññitā, tathā tathāyeva ime diṭṭhigatā yathābhuccaṃ sabbaññutaññāṇena paricchinditvā pakāsitā, yehi gambhīrādippakārā aputhujjanagocarā buddhadhammā pakāsanti, yesañca parikittanena tathāgatā sammadeva thomitā honti.

Aparo nayo – yathā ucchedavādīhi diṭṭhigatikehi uttaruttarabhavadassīhi aparabhavadassīnaṃ tesaṃ vādapaṭisedhavasena sakasakavādā patiṭṭhāpitā, tathāyevāyaṃ desanā katāti purimadesanāhi imissā desanāya pavattibhedo na codetabbo, evañca katvā arūpabhavabhedavasena ucchedavādo catudhā vibhajitvā viya kāmarūpabhavabhedavasenāpi anekadhā vibhajitvāyeva vattabbo, evaṃ sati bhagavatā vuttasattakato bahutarabhedo ucchedavādo āpajjatīti, atha vā paccekaṃ kāmarūpabhavabhedavasena viya arūpabhavavasenāpi na vibhajitvā vattabbo, evampi sati bhagavatā vuttasattakato appatarabhedova ucchedavādo āpajjatīti ca evaṃpakārāpi codanā anavakāsā eva hoti. Diṭṭhigatikānañhi yathābhimataṃ desanā pavattāti.

85.Mātāpitūnaṃ etanti taṃsambandhanato etaṃ mātāpitūnaṃ santakanti attho. Sukkasoṇitanti pitu sukkaṃ, mātu soṇitañca, ubhinnaṃ vā sukkasaṅkhātaṃ soṇitaṃ. Mātāpettiketi nimitte cetaṃ bhummaṃ. Itīti imehi tīhi padehi. 『『Rūpakāyavasenā』』ti avatvā 『『rūpakāyasīsenā』』ti vadanto arūpampi tesaṃ 『『attā』』ti gahaṇaṃ ñāpeti. Iminā pakārena itthanti āha 『『evameke』』ti. Evaṃ-saddo hettha idamattho, iminā pakārenāti attho. Eketi ekacce, aññe vā.

1. Manussānaṃ pubbe gahitattā, aññesañca asambhavato 『『kāmāvacaro』』ti ettha chakāmāvacaradevapariyāpannoti attho. Kabaḷīkāro cettha yathāvuttasudhāhāro.

87.Jhānamanenanibbattoti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Mahāvayavo aṅgo, tattha visuṃ pavatto paccaṅgo, sabbehi aṅgapaccaṅgehi yutto tathā. Tesanti cakkhusotindriyānaṃ. Itaresanti ghānajivhākāyindriyānaṃ. Tesampi indriyānaṃ saṇṭhānaṃ purisavesavaseneva veditabbaṃ. Tathā hi aṭṭhakathāsu vuttaṃ 『『samānepi tattha ubhayaliṅgābhāve purisasaṇṭhānāva tattha brahmāno, na itthisaṇṭhānā』』ti.

88-

我來翻譯這段巴利文： 或者如常一分常說等中不同此中從思推說別於特殊獲得說異相,而因為同方式故只同相為顯示此差別故世尊以異於前說方式說此斷說。因為此中思推者也如依傳聞等獲得者一樣有執著可能。且世尊說此等見不依未來如是有方式,也不依如是彼等應有分別方式,而如如見行者以"此才是真實,余是虛妄"想,如是如是以如實一切智智限定顯示此等見行,以此顯示深等行相非凡夫境界佛法,且以稱揚此等正贊如來。 另一方式 - 如斷見行者見上上有者依否定彼等說方式建立各自說,如是作此說故不應詰責此說與前說轉起差別,如是作則如依無色有差別方式分別斷說為四,也依欲色有差別方式分別為多而應說,如是則斷說成就多於世尊所說七,或者如各別依欲色有差別方式也不依無色有方式分別應說,如是則斷說也成就少於世尊所說七,如是行相詰責也完全無機會。因為對見行者如意樂轉起說。 85.. 父母的此即因為聯繫彼故此父母所有為義。精血即父精,母血,或二者的名為精的血。父母即此處格在因。如是即以此三句。不說"依色身"而說"依色身首"為表示彼等也執無色為"我"。依此行相如是故說"如是一類"。此中如是聲為此義,依此行相為義。一類即某類,或餘者。 86.. 因為已取人,且餘者不可能故在"欲界"中攝入六慾界天為義。且此中段食即如說甘露食。 87.. 在"由修定生"中應說者即已說在前。大支為支,別轉起于彼名為支分,具足一切支支分名如是。彼等即眼耳根。其他即鼻舌身根。彼等根的相續也應知只依男相。如是在義釋中說"雖彼處二相都無,但彼處梵天只男相,非女相"。 88.. <.Assistant>

92.Ākāsānañcāyatana-saddo idha bhaveyevāti āha 『『ākāsānañcāyatanabhava』』nti. Etthāha – yuttaṃ tāva purimesu tīsu vādesu 『『kāyassa bhedā』』ti vattuṃ pañcavokārabhavapariyāpannaṃ attabhāvamārabbha pavattattā tesaṃ vādānaṃ, catuvokārabhavapariyāpannaṃ pana attabhāvaṃ nissāya pavattesu catutthādīsu catūsu vādesu kasmā 『『kāyassa bhedā』』ti vuttaṃ. Na hi arūpīnaṃ kāyo vijjati. Yo bhedoti vucceyyāti? Saccametaṃ, rūpattabhāve pana pavattavohāreneva diṭṭhigatiko arūpattabhāvepi kāyavohāraṃ āropetvā evamāha. Lokasmiñhi dissati aññatthabhūtopi vohāro tadaññatthasamāropito yathā taṃ 『『sasavisāṇaṃ, khaṃ puppha』』nti. Yathā ca diṭṭhigatikā diṭṭhiyo paññapenti, tathāyeva bhagavāpi desetīti. Apica nāmakāyabhāvato phassādidhammasamūhabhūte arūpattabhāve kāyaniddeso daṭṭhabbo. Samūhaṭṭhenapi hi 『『kāyo』』ti vuccati 『『hatthikāyo assakāyo』』tiādīsu viya. Ettha ca kāmāvacaradevattabhāvādiniravasesavibhavapatiṭṭhāpakānaṃ dutiyādivādānaṃ aparantakappikabhāvo yutto hotu anāgataddhavisayattā tesaṃ vādānaṃ, kathaṃ pana diṭṭhigatikassa paccakkhabhūtamanussattabhāvāpagamapatiṭṭhāpakassa paṭhamavādassa aparantakappikabhāvo yujjeyya paccuppannaddhavisayattā tassa vādassa. Dutiyavādādīnañhi purimapurimavādasaṅgahitasseva attano anāgate taduttaribhavūpapannassa samucchedabodhanato yujjati aparantakappikatā, tathā ceva vuttaṃ 『『no ca kho bho ayaṃ attā ettāvatā sammā samucchinno hotī』』tiādi (dī. ni. 1.85) yaṃ pana tattha vuttaṃ 『『atthi kho bho añño attā』』ti, (dī. ni. 1.87) taṃ manussattabhāvādiheṭṭhimattabhāvavisesāpekkhāya vuttaṃ, na sabbathā aññabhāvato. Paṭhamavādassa pana anāgate taduttaribhavūpapannassa attano samucchedabodhanābhāvato , 『『atthi kho bho añño attā』』ti ettha aññabhāvena aggahaṇato ca na yujjateva aparantakappikatāti? No na yujjati idhalokapariyāpannattepi paṭhamavādavisayassa anāgatakālikasseva tena adhippetattā. Paṭhamavādināpi hi idhalokapariyāpannassa attano paraṃ maraṇā ucchedo anāgatakālavaseneva adhippeto, tasmā cassa aparantakappikatāya na koci virodhoti.

Diṭṭhadhammanibbānavādavaṇṇanā

1. Ñāṇena daṭṭhabboti diṭṭho, diṭṭho ca so sabhāvaṭṭhena dhammo cāti diṭṭhadhammo, dassanabhūtena ñāṇena upaladdhasabhāvoti attho. So pana akkhānamindriyānaṃ abhimukhībhūto visayoyevāti vuttaṃ 『『paccakkhadhammo vuccatī』』ti. Tattha yo anindriyavisayo, sopi supākaṭabhāvena indriyavisayo viya hotīti katvā tathā vuttanti daṭṭhabbaṃ, tenevāha 『『tattha tatthapaṭiladdhattabhāvassetaṃ adhivacana』』nti, tasmiṃ tasmiṃ bhave yathākammaṃ paṭilabhitabbattabhāvassa vācakaṃ padaṃ, nāmanti vā attho. Nibbānañcettha dukkhavūpasamanameva, na aggaphalaṃ, na ca asaṅkhatadhātu tesamavisayattāti āha 『『dukkhavūpasamana』』nti. Diṭṭhadhammanibbāne pavatto vādo etesanti diṭṭhadhammanibbānavādātipi yujjati.

我來翻譯這段巴利文： 92.. "空無邊處"聲在此有故說"空無邊處有"。此中問 - 在前三說依轉起五蘊有攝屬自體故說"身壞"適宜,但依四蘊有攝屬自體轉起第四等四說中何故說"身壞"。因為無色者無有身體,何稱為壞?此為真實,但見行者以色自體轉起言說也加上無色自體身言說如是說。因為在世間見到雖是其他義也施加於彼義的言說如"兔角、虛空花"。且世尊也如見行者施設見如是說。且應見因為名身性故在觸等法聚無色自體說為身。因為以聚義說"身"如在"象群馬群"等中。此中欲界天自體等無餘滅建立的第二等說成就后際計者適宜因為彼等說以未來時為境,但如何建立見行者現見的人自體消失的第一說成就后際計者適合因為彼說以現在時為境。因為第二等說由於說明自己已攝入前前說者在未來生於彼以上有的斷絕故適宜后際計者,如是說"但諸君此我不以此為正斷"等。但彼處說"諸君有其他我",彼依人自體等下自體差別說,非一切方式他性。但第一說因為無說明自己在未來生於彼以上有的斷絕,且在"諸君有其他我"中不以他性取故完全不適宜后際計者?非不適宜,因為雖屬此世第一說境也為彼意趣只未來。因為第一說者也意趣此世攝屬自己死後斷絕只依未來時,所以此後際計者性無任何相違。 現法涅槃說解釋 93.. 應以智見故見,且彼以自性法故名見法,為以見性智獲得自性為義。但彼即諸根現前境故說"說現前法"。此中應見雖非根境也因為極明顯如根境故如是說,所以說"此為彼彼獲得自體的稱謂",為在彼彼有如業應獲得自體的能詮句,或為名為義。且此中涅槃只為苦止息,非阿羅漢果,也非無為界因為非彼等境故說"苦止息"。轉起于現法涅槃為彼等故現法涅槃說也適合。

1. Kāmanīyattā kāmā ca te anekāvayavānaṃ samūhabhāvato sattānañca bandhanato guṇā cāti kāmaguṇāti atthaṃ sandhāyāha 『『manāpiyarūpādīhī』』tiādi. Yāva phoṭṭhabbārammaṇañcettha ādi-saddena saṅgaṇhāti. Suṭṭhu appitoti sammā ṭhapito. Ṭhapanā cettha allīyanāti āha 『『allīno』』ti. Parito tattha tattha kāmaguṇesu yathāsakaṃ indriyāni cāreti gocaraṃ gaṇhāpetīti atthaṃ dassetuṃ 『『tesū』』tiādi vuttaṃ, tenāha 『『ito cito ca upanetī』』ti. Pari-saddavisiṭṭho vā idha cara-saddo kīḷāyanti vuttaṃ 『『palaḷatī』』tiādi [laḷati (aṭṭhakathāyaṃ)]. Palaḷatīti hi pakārena laḷati, vilāsaṃ karotīti attho. 『『Ettha cā』』tiādinā uttamakāmaguṇikānameva diṭṭhadhammanibbānaṃ paññapentīti dasseti. Mandhātumahārājavasavattīdevarājakāmaguṇā hi uttamatāya nidassitā, kasmāti āha 『『evarūpe』』tiādi.

95.Aññathābhāvāti kāraṇe nissakkavacanaṃ. Vuttanayenāti suttapadesu desitanayena, etena sokādīnamuppajjanākāraṃ dasseti. Ñātibhogarogasīladiṭṭhibyasanehi phuṭṭhassa cetaso abbhantaraṃ nijjhāyanaṃ socanaṃ antonijjhāyanaṃ, tadeva lakkhaṇametassāti antonijjhāyanalakkhaṇo. Tasmiṃ soke samuṭṭhānahetubhūte nissitaṃ tannissitaṃ. Bhusaṃ vilapanaṃ lālappanaṃ, tannissitameva lālappanaṃ, tadeva lakkhaṇamassāti tannissitalālappanalakkhaṇo. Pasādasaṅkhāte kāye nissitassa dukkhasahagatakāyaviññāṇassa paṭipīḷanaṃ kāyapaṭipīḷanaṃ, sasambhārakathanaṃ vā etaṃ yathā 『『dhanunā vijjhatī』』ti tadupanissayassa vā aniṭṭharūpassa pacchā pavattanato 『『rūpakāyassa paṭipīḷana』』ntipi vaṭṭati. Paṭighasampayuttassa manaso vihesanaṃ manovighātaṃ. Tadeva lakkhaṇamassāti sabbattha yojetabbaṃ. Ñātibyasanādinā phuṭṭhassa paridevanāyapi asakkuṇantassa antogatasokasamuṭṭhito bhuso āyāso upāyāso. So pana cetaso appasannākāro evāti āha 『『visādalakkhaṇo』』ti. Sādanaṃ pasādanaṃ sādo, pasannatā. Anupasaggopi hi saddo saupasaggo viya yathāvuttassa atthassa bodhako yathā 『『gotrabhū』』ti. Evaṃ sabbattha. Tato vigamanaṃ visādo, appasannabhāvo.

1. Vitakkanaṃ vitakkitaṃ, taṃ panatthato vitakkova, tathā vicāritanti etthāpi, tena vuttaṃ 『『abhiniropanavasena pavatto vitakko』』tiādi. Etenāti vitakkavicāre parāmasitvā karaṇaniddeso, hetuniddeso vā. Tenetamatthaṃ dīpeti 『『khobhakarasabhāvattā vitakkavicārānaṃ taṃsahitampi jhānaṃ tehi sauppīḷanaṃ viya hotī』』ti, tenāha 『『sakaṇṭakaṃ [bhakaṇḍakaṃ (aṭṭhakathāyaṃ)] viya khāyatī』』ti. Oḷārikabhāvo hi vitakkavicārasaṅkhātena kaṇṭakena saha pavattakathā. Kaṇṭakasahitabhāvo ca sauppīḷanatā eva, loke hi sakaṇṭakaṃ pharusakaṃ oḷārikanti vadanti.

2. Pītigataṃ pītiyeva 『『diṭṭhigata』』ntiādīsu (dha. sa. 381; mahāni. 12) viya gata-saddassa tabbhāvavuttito. Ayañhi saṃvaṇṇakānaṃ pakati, yadidaṃ anatthakapadaṃ, tulyādhikaraṇapadañca ṭhapetvā atthavaṇṇanā. Tathā hi tattha tattha dissati. 『『Yopanāti yo yādiso, (pārā. 45) nibbānadhātūti nibbāyanamatta』』nti ca ādi. Yāya nimittabhūtāya ubbilāvanapītiyā uppannāya cittaṃ ubbilāvitaṃ nāma, sāyeva ubbilāvitattaṃ bhāvavācakassa nimitte pavattanato. Iti pītiyā uppannāya eva cittassa ubbilāvanato tassa ubbilāvitabhāvo pītiyā kato nāmāti āha 『『ubbilabhāvakaraṇa』』nti.

我來翻譯這段巴利文： 94.. 因可愛性為欲且彼等因為是多分支聚且繫縛有情故為功德為欲功德依此義說"以可意色等"。乃至觸境以等聲攝。善安立即正置立。且此中置立為貼著故說"貼著"。顯示遍處彼處欲功德中如自根導行取境為義故說"于彼等"等，所以說"從此從彼引近"。或此中具遍聲的行聲為遊戲故說"戲"等。因為戲即以行相戲,為作妙態為義。以"且此中"等顯示只對最上欲功德者施設現法涅槃。因為文荼都大王和他化自在天王欲功德以最上性為譬喻,何故說"如是類"等。 95.. 從異性為因位格。如說方式即在經句中所說方式,以此顯示愁等生起行相。為親財病戒見衰所觸心內燒為愁內燒,彼即此相故內燒相。依彼愁生起因所依為彼依。極悲嘆為號哭,只依彼號哭,彼即此相故依彼號哭相。為依凈色身生苦俱身識的逼惱為身逼惱,或此為具資說如"以弓射",或因為彼所依不可意色後轉起故"色身逼惱"也適合。為瞋相應意的惱害為意惱。彼即此相為應遍處合。為親衰等所觸也不能悲嘆者內愁生起的極疲為憂。但彼只為心不凈行相故說"失意相"。凈為清凈為凈,清凈性。因為無字首聲如有字首聲表示如說義如"種姓成熟"。如是遍處。從彼離為失意,不凈性。 96.. 尋為尋,但彼以義即尋,如是在伺中也,所以說"依安立方式轉起尋"等。以此即取尋伺為具格說,或因位說。以此顯此義"因為尋伺是動搖性故具彼定也如被彼壓迫",所以說"如有刺顯現"。因為粗性為與名為尋伺刺俱轉說。且具刺性即被壓迫性,因為在世間說具刺粗糙粗。 97.. 喜行即喜如在"見行"等中因為行聲說彼性。因為此為註釋者法即舍無義句和同格句作義釋。如是在彼彼處見。如"但若為隨何"即隨何類,"涅槃界"即只寂滅等。以彼因緣踴躍喜生故心名為踴躍,彼即踴躍性因為性聲轉于因緣。如是因為喜生故才有心踴躍,彼踴躍性名為喜作故說"作踴躍性"。

1. Ābhujanaṃ manasikaraṇaṃ ābhogo. Sammā anukkamena, punappunaṃ vā ārammaṇassa āhāro samannāhāro. Ayaṃ pana ṭīkāyaṃ (dī. ni. ṭī.

我來翻譯這段巴利文： 98.. 轉向即作意為關注。正,次第,或再再對境的攝持為等持。但此在復注中 （註：這段巴利文似乎不完整,只有開頭部分。如果有後續內容,我可以繼續翻譯。）

1.98) vuttanayo – cittassa ābhuggabhāvo ārammaṇe abhinatabhāvo ābhogo. Sukhena hi cittaṃ ārammaṇe abhinataṃ hoti, na dukkhena viya apanataṃ, nāpi adukkhamasukhena viya anabhinataṃ, anapanatañcāti. Ettha ca 『『manuññabhojanādīsu khuppipāsādiabhibhūtassa viya kāmehi viveciyamānassa upādārammaṇapatthanāvisesato abhivaḍḍhati, manuññabhojanaṃ bhuttāvino viya pana uḷārakāmarasassa yāvadatthaṃ nicitassa sahitassa bhuttakāmatāya kāmesu pātabyatā na hoti, visayānabhigiddhanato visayehi dummociyehi jalūkā viya sayameva muccatī』』ti ca ayoniso ummujjitvā kāmaguṇasantappitatāya saṃsāradukkhavūpasamaṃ byākāsi paṭhamavādī. Kāmādīnaṃ ādīnavadassitāya, paṭhamādijhānasukhassa santabhāvadassitāya ca paṭhamādijhānasukhatittiyā saṃsāradukkhupacchedaṃ byākaṃsu dutiyādivādino. Idhāpi ucchedavādeva vuttappakāro vicāro yathāsambhavaṃ ānetvā vattabbo. Ayaṃ panettha viseso – ekasmimpi attabhāve pañca vādā labbhanti. Paṭhamavāde yadi kāmaguṇasamappito attā, evaṃ so diṭṭhadhammanibbānappatto. Dutiyādivādesu yadi paṭhamavādasaṅgahito soyeva attā paṭhamajjhānādisamaṅgī , evaṃ sati diṭṭhadhammanibbānappattoti. Teneva hi ucchedavāde viya idha pāḷiyaṃ 『『añño attā』』ti aññaggahaṇaṃ na kataṃ. Kathaṃ pana accantanibbānapaññāpakassa attano diṭṭhadhammanibbānavādassa sassatadiṭṭhiyā saṅgaho, na ucchedadiṭṭhiyāti? Taṃtaṃsukhavisesasamaṅgitāpaṭiladdhena bandhavimokkhena suddhassa attano sakarūpeneva avaṭṭhānadīpanato. Tesañhi tathāpaṭiladdhena kammabandhavimokkhena suddho hutvā diṭṭhadhammanibbānappatto attā sakarūpeneva avaṭṭhāsīti laddhi. Tathā hi pāḷiyaṃ 『『ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī』』ti sassatabhāvañāpakacchāyāya eva tesaṃ vādadassanaṃ katanti.

我來翻譯這段巴利文： 1.98. 在復注中說的方式 - 心的轉向性為于境傾向性為關注。因為由樂心於境傾向,不如由苦背離,也不如由不苦不樂非傾向非背離。且此中"如被飢渴等勝過者于妙食等,如是從諸欲分離者因特殊希求所緣故增長,但如食妙食者對已充分積集最上欲味具足者因食慾故對諸欲無當飲性,因為不貪著境故如水蛭對難脫境自己離開"如是第一說者不如理浮出而以欲功德滿足性說斷世間苦。第二等說者以顯示欲等過患,以顯示初等禪樂寂靜性而以初等禪樂滿足性說斷世間苦。此中也應隨適合引來如說方式斷見觀察而說。但此中差別 - 即使在一自體得五說。第一說中若我具足欲功德,如是彼得現法涅槃。在第二等說中若攝入第一說彼我具足初禪等,如是則得現法涅槃。所以如在斷見中此中聖典不作"其他我"取他。但如何說常見攝現法涅槃而非斷見?因為顯示以獲得彼彼殊勝樂具足性得清凈繫縛解脫的我以自相住立。因為彼等見為以如是獲得清凈業縛解脫而得現法涅槃的我以自相住立。如是在聖典以"諸君只以此此我得最上現法涅槃"以表示常性影像顯示彼等說。

『『Ettāvatā』』tiādinā pāḷiyatthasampiṇḍanaṃ. Tattha yāsanti yathāvuttānaṃ diṭṭhīnaṃ aniyamaniddesavacanaṃ. Tassa imā dvāsaṭṭhi diṭṭhiyo kathitāti niyamanaṃ, niyatānapekkhavacanaṃ vā etaṃ 『『yaṃ sandhāya vutta』』nti āgataṭṭhāne viya. Sesāti pañcapaññāsa diṭṭhiyo. Tāsu antānantikavādādīnaṃ sassatadiṭṭhisaṅgahabhāvo tattha tattha pakāsitoyeva. Kiṃ panettha kāraṇaṃ, pubbantāparantā eva diṭṭhābhinivesassa visayabhāvena dassitā, na pana tadubhayamekajjhanti? Asambhavo evettha kāraṇaṃ. Na hi pubbantāparantesu viya tadubhayavinimutte majjhante diṭṭhikappanā sambhavati tadubhayantaramattena ittarakālattā. Atha pana paccuppannattabhāvo tadubhayavemajjhaṃ, evaṃ sati diṭṭhikappanākkhamo tassa ubhayasabhāvo pubbantāparantesuyeva antogadhoti kathaṃ tadubhayamekajjhaṃ adassitaṃ siyā. Atha vā pubbantāparantavantatāya 『『pubbantāparanto』』ti majjhanto vuccati, sopi 『『pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā cā』』ti upari vadantena bhagavatā pubbantāparantehi visuṃ katvā vuttoyevāti daṭṭhabbo. Aṭṭhakathāyampi 『『sabbepi te pubbantāparantakappike』』ti etena sāmaññaniddesena, ekasesena vā saṅgahitoti veditabbaṃ. Aññathā hi saṅkaḍḍhitvā vuttavacanassa niravasesasaṅkaḍḍhanābhāvato anatthakatā āpajjeyyāti. Ke pana te pubbantāparantakappikāti? Ye antānantikā hutvā diṭṭhadhammanibbānavādāti evamādinā ubhayasambandhābhinivesino veditabbā.

100-104.『『Idānī』』tiādinā appanāvacanadvayassa visesaṃ dasseti. Tattha ekajjhanti rāsikaraṇatthe nipāto. Ekadhā karotīti ekajjhantipi neruttikā, bhāvanapuṃsakañcetaṃ. Iti-saddo idamattho, iminā pakārena pucchitvā vissajjesīti attho. Ajjhāsayanti sassatucchedavasena diṭṭhijjhāsayaṃ. Tadubhayavasena hi sattānaṃ saṃkilesapakkhe duvidho ajjhāsayo. Tathā hi vuttaṃ –

『『Sassatucchedadiṭṭhi ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita』』nti. (visuddhi. ṭī. 1.136; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā, verajjakaṇḍavaṇṇanā; vi. vi. ṭī. 1.verañjakaṇḍavaṇṇanāpi passitabbaṃ);

Tañca bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ aparimāṇe eva ñeyyavisese uppajjanavasena anekabhedabhinnampi 『『cattāro janā sassatavādā』』tiādinā dvāsaṭṭhiyā pabhedehi saṅgaṇhanavasena sabbaññutaññāṇena paricchinditvā dassento pamāṇabhūtāya tulāya dhārayamāno viya hotīti āha 『『tulāya tulayanto viyā』』ti. Tathā hi vakkhati 『『antojālīkatā』』tiādi (dī. ni. aṭṭha. 1.146) 『『sinerupādato vālukaṃ uddharanto viyā』』ti pana etena sabbaññutaññāṇato aññassa ñāṇassa imissā desanāya asakkuṇeyyataṃ dasseti paramagambhīratāvacanato.

Ettha ca 『『sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā』』ti vacanato, pubbantakappikādittayavinimuttassa ca kassaci diṭṭhigatikassa abhāvato yāni tāni sāmaññaphalādisuttantaresu vuttappakārāni akiriyāhetukanatthikavādādīni, yāni ca issarapakatipajāpatipurisakālasabhāvaniyatiyadicchāvādādippabhedāni diṭṭhigatāni (visuddhi. 1.160-162; vibha. anuṭī.

我來翻譯這段巴利文： 以"以此"等總結聖典義。此中"彼等"為如說諸見不定指示語。彼的"說此六十二見"為限定,或為期待確定語如在"依此說"來處中。余即五十五見。彼等中邊無邊說等攝入常見性在彼彼已顯示。但此中何因,只顯示前際后際為見執著境,而非二者一起?此中不可能即因。因為不如在前際后際中可能在離二者中際分別見因為以二者之間性故為短時。若現在自體為二者中間,如是則適合見分別的彼二性攝入前際后際中故如何二者一起不顯示。或因為具前際后際性故說中際為"前際后際",彼也應見為世尊在上說"前際計者和后際計者和前際后際計者"時從前際后際分別說。在義釋中也應知以"彼等一切為前際后際計者"此總說,或以一余攝。因為若異則集合說語無餘集合故成無義。但何者為前際后際計者?應知為邊無邊而為現法涅槃說等如是等二系執著者。 100-104.. 以"今"等顯示二決定語差別。此中"一起"為聚集義不變詞。"作一"故也為一起為語源學者說,且此為中性。如是聲為此義,以此方式問答為義。意樂即依常斷方式見意樂。因為依二者方式有情染污分中有二種意樂。如是說 - "常斷見和,順忍, 如實智,此說意樂。" 且世尊于無量世界中無量有情無量所知差別生起方式雖有多種差別也以"四人常說"等依六十二分類攝取方式以一切智智限定顯示時如以標準秤稱量故說"如以秤稱量"。如是將說"入網中"等。但以"如從須彌山腳取沙"此顯示除一切智智外余智不能此說因為說最深性。 且此中因為說"彼等一切只以此六十二事,或彼等之一,無此外",且無離前際計者等三者的任何見行者故,彼等在沙門果等余經中如說方式的無作因無有說等,且主自性生主丈夫時自性定自欲說等分別見。

2.194-195 vākyakhandhesu passitabbaṃ) bahiddhāpi dissamānāni, tesaṃ ettheva saṅgahato antogadhatā veditabbā. Kathaṃ? Akiriyavādo tāva 『『vañjho kūṭaṭṭho』』tiādinā kiriyābhāvadīpanato sassatavāde antogadho, tathā 『『sattime kāyā』』tiādi (dī. ni. 1.174) nayappavatto pakudhavādo, 『『natthi hetu natthi paccayo sattānaṃ saṃkilesāyā』』tiādi (dī. ni. 1.168) nayappavatto ahetukavādo ca adhiccasamuppannavāde. 『『Natthi paro loko』』tiādi (dī. ni. 1.171) nayappavatto natthikavādo ucchedavāde. Tathā hi tattha 『『kāyassa bhedā ucchijjatī』』tiādi (dī. ni. 1.85) vuttaṃ. Paṭhamena ādi-saddena nigaṇṭhavādādayo saṅgahitā.

Yadipi pāḷiyaṃ (dī. ni. 1.177) nāṭaputtavādabhāvena cātuyāmasaṃvaro āgato, tathāpi sattavatātikkamena vikkhepavāditāya nāṭaputtavādopi sañcayavādo viya amarāvikkhepavādesu antogadho. 『『Taṃ jīvaṃ taṃ sarīraṃ, aññaṃ jīvaṃ aññaṃ sarīra』』nti (dī. ni. 1.377; ma. ni. 2.122; saṃ. ni.

我來翻譯這段巴利文： 2.194-195. 在句段中應見的外部也顯現的,應知彼等只攝入此中而入內。如何?首先無作說因為以"不孕固定"等顯示無作用故攝入常說中,如是以"此七身"等方式轉起巴庫達說,以"無因無緣有情染污"等方式轉起無因說攝入偶生說中。以"無他世"等方式轉起無有說攝入斷說中。如是彼處說"身壞斷滅"等。以第一等聲攝尼干陀說等。 雖然在聖典中四律儀來為尼乾子說,但如是因為超越七有而成為懷疑說故尼乾子說也如散若耶說攝入不死懷疑說中。"彼命彼身,他命他身"。;

2.35) evaṃpakārā vādā pana 『『rūpī attā hoti arogo paraṃ maraṇā』』tiādivādesu saṅgahaṃ gacchanti. 『『Hoti tathāgato paraṃ maraṇā, atthi sattā opapātikā』』ti evaṃpakārā sassatavāde. 『『Na hoti tathāgato paraṃ maraṇā, natthi sattā opapātikā』』ti evaṃpakārā ucchedavāde. 『『Hoti ca na hoti ca tathāgato paraṃ maraṇā, atthi ca natthi ca sattā opapātikā』』ti evaṃpakārā ekaccasassatavāde. 『『Neva hoti na na hoti tathāgato paraṃ maraṇā, nevatthi na natthi sattā opapātikā』』ti evaṃpakārā amarāvikkhepavāde. Issarapakatipajāpatipurisakālavādā ekaccasassatavāde. Kaṇādavādo, sabhāvaniyatiyadicchāvādā ca adhiccasamuppannavāde saṅgahaṃ gacchanti. Iminā nayena suttantaresu, bahiddhā ca aññatitthiyasamaye dissamānānaṃ diṭṭhigatānaṃ imāsuyeva dvāsaṭṭhiyā diṭṭhīsu antogadhatā veditabbā. Te pana tattha tatthāgatanayena vuccamānā ganthavitthārakarā, atitthe ca pakkhandanamiva hotīti na vitthārayimha. Idha pāḷiyaṃ atthavicāraṇāya aṭṭhakathāyaṃ anuttānatthapakāsanameva hi amhākaṃ bhāroti.

『『Evamayaṃ yathānusandhivasena desanā āgatā』』ti vacanappasaṅgena suttassānusandhayo vibhajituṃ 『『tayo hī』』tiādimāha. Atthantaranisedhanatthañhi visesaniddhāraṇaṃ. Tattha anusandhanaṃ anusandhi, sambandhamattaṃ, yaṃ desanāya kāraṇaṭṭhena 『『samuṭṭhāna』』ntipi vuccati. Pucchādayo hi desanāya bāhirakāraṇaṃ tadanurūpena desanāpavattanato. Taṃsambandhopi tannissitattā kāraṇameva. Abbhantarakāraṇaṃ pana mahākaruṇādesanāñāṇādayo. Ayamattho upari āvi bhavissati. Pucchāya kato anusandhi pucchānusandhi, pucchaṃ anusandhiṃ katvā desitattā suttassa sambandho pucchāya kato nāma hoti. Pucchāsaṅkhāto anusandhi pucchānusandhītipi yujjati. Pucchānissitena hi anusandhinā tannissayabhūtā pucchāpi gahitāti. Atha vā anusandhahatīti anusandhi, pucchāsaṅkhāto anusandhi etassāti pucchānusandhi, taṃtaṃsuttapadeso. Pucchāya vā anusandhīyatīti pucchānusandhi, pucchaṃ vacanasambandhaṃ katvā desito taṃsamuṭṭhāniko taṃtaṃsuttapadesova. Ajjhāsayānusandhimhipi eseva nayo. Anusandhīyatīti anusandhi, yo yo anusandhi, anusandhino anurūpaṃ vā yathānusandhi.

Pucchāya, ajjhāsayena ca ananusandhiko ādimhi desitadhammassa anurūpadhammavasena vā tappaṭipakkhadhammavasena vā pavatto uparisuttapadeso. Tathā hi so 『『yena pana dhammena…pe… kakacūpamā āgatā』』tiādinā (dī. ni. aṭṭha.

我來翻譯這段巴利文： 2.35. 但如是類說攝入"我有色死後無病"等說中。"如來死後有,有化生有情"如是類在常說中。"如來死後無,無化生有情"如是類在斷說中。"如來死後亦有亦無,化生有情亦有亦無"如是類在一分常說中。"如來死後非有非無,化生有情非有非無"如是類在不死懷疑說中。主自性生主丈夫時說攝入一分常說中。迦那陀說,和自性定自欲說等攝入偶生說中。應知以此方式在余經中和外部他教中顯現的諸見只攝入此六十二見中。但彼等在彼彼處以來方式說完成的書繁多,且如入非渡處故我們不廣說。因為此中在聖典中義觀察在義釋中只顯明不明義為我們責任。 以"如是此依隨順方式說來"說緣故為分別經隨順說"因為三"等。因為為遮止異義故特殊決定。此中隨順為隨順,只結合,以說因性故也說為"生起"。因為問等為說外因因為依彼相應說轉起故。彼結合也因為依彼故為因。但內因為大悲說智等。此義將在上顯。由問作隨順為問隨順,因為依問為隨順說故經結合名為問作。問為隨順為問隨順也適合。因為依問隨順故也取為彼依的問。或隨順為隨順,問為隨順為此為問隨順,彼彼經處。或由問隨順為問隨順,依問語結合說生起彼的彼彼經處。在意樂隨順中也此方式。隨順為隨順,隨何隨順,或隨順相應為隨順。 以問,以意樂和非隨順在初說法相應法方式或彼對治法方式轉起上經處。如是彼以"但以何法...來鋸喻"等。

1.100-104) aṭṭhakathāyaṃ vutto, yathāpāḷimayaṃ vibhāgoti dasseti 『『tatthā』』tiādinā. Tattha 『『evaṃ vutte nando gopālako bhagavantaṃ etadavocā』』ti paṭhanti, taṃ na sundaraṃ sutte tathā abhāvato. 『『Evaṃ vutte nandagopālakasutte bhagavantaṃ etadavocā』』ti pana paṭhitabbaṃ tasmiṃ sutte 『『aññataro bhikkhu bhagavantaṃ etadavocā』』ti atthassa upapattito. Idañhi saṃyuttāgamavare saḷāyatanavagge saṅgītasuttaṃ. Gaṅgāya vuyhamānaṃ dārukkhandhaṃ upamaṃ katvā saddhāpabbajite kulaputte desite nando gopālako 『『ahamimaṃ paṭipattiṃ pūressāmī』』ti bhagavato santike pabbajjaṃ, upasampadañca gahetvā tathāpaṭipajjamāno nacirasseva arahattaṃ patto. Tasmā 『『nandagopālakasutta』』nti paññāyittha. 『『Kiṃ nu kho bhante』』tiādīni pana aññataroyeva bhikkhu avoca. Vuttañhi tattha 『『evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca 『kiṃ nu kho bhante, orimaṃ tīra』ntiādi』』.

Tatrāyamattho – evaṃ vutteti 『『sace kho bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchatī』』tiādinā gaṅgāya vuyhamānaṃ dārukkhandhaṃ upamaṃ katvā saddhāpabbajite kulaputte desite. Bhagavantaṃ etadavocāti anusandhikusalatāya 『『kiṃ nu kho bhante』』tiādivacanamavoca. Tathāgato hi 『『imissaṃ parisati nisinno anusandhi kusalo atthi, so maṃ pañhaṃ pucchissatī』』ti ettakeneva desanaṃ niṭṭhāpesi. Orimaṃ tīranti orimabhūtaṃ tīraṃ. Tathā pārimaṃ tīranti. Majjhe saṃsīdoti vemajjhe saṃsīdanaṃ nimmujjanaṃ. Thale ussādoti jalamajjhe uṭṭhite thalasmiṃ ussārito āruḷho. Manussaggāhoti manussānaṃ sambandhībhūtānaṃ, manussehi vā gahaṇaṃ. Tathā amanussaggāhoti āvaṭṭaggāhoti udakāvaṭṭena gahaṇaṃ. Antopūtīti vakkahadayādīsu apūtikassāpi guṇānaṃ pūtibhāvena abbhantaraṃpūtīti.

『『Atha kho aññatarassa bhikkhuno』』tiādi majjhimāgamavare uparipaṇṇāsake mahāpuṇṇamasuttaṃ (ma. ni. 3.88-90)

我來翻譯這段巴利文： 1.100-104. 在義釋中說,如聖典分別以"此中"等顯示。此中讀"如是說時難陀牧牛者對世尊如是說",彼不善因為在經中無如是。但應讀"如是說時難陀牧牛者經中對世尊如是說"因為在彼經中"某比丘對世尊如是說"義成就。因為此在相應部殊勝六處品中誦集經。以恒河漂流木材為譬已對信出家善男子說時難陀牧牛者"我將圓滿此行"於世尊處取出家和具足戒,如是行不久即得阿羅漢。所以稱為"難陀牧牛者經"。但"大德何為"等為某比丘說。因為彼處說"如是說時某比丘對世尊如是說'大德何為此岸'等"。 此中此義 - 如是說時即以"諸比丘若木材不至此岸"等以恒河漂流木材為譬對信出家善男子說時。對世尊如是說即以善隨順說"大德何為"等語。因為如來"坐此會中有善隨順者,彼將問我問"以此結束說。此岸即成此岸。如是彼岸即。中沉即正中沉沒沉入。陸地擠即水中起陸地擠上升。人捕即屬人的,或被人捕。如是非人捕即漩渦捕即被水漩渦捕。內腐即雖在腎心等無腐者以功德腐性故內腐。 "時某比丘"等在中部殊勝上五十分大圓滿月經。

tatrāyamattho – iti kirāti ettha kira-saddo aruciyaṃ, tena bhagavato yathādesitāya attasuññatāya attano aruciyabhāvaṃ dīpeti. Bhoti dhammālapanaṃ, ambho sabhāvadhammāti attho. Yadi rūpaṃ anattā…pe… viññāṇaṃ anattā. Evaṃ satīti sapāṭhasesayojanā. Anattakatānīti attanā na katāni, anattabhūtehi vā khandhehi katāni. Kamattānaṃ phusissantīti kīdisamattabhāvaṃ phusissanti. Asati attani khandhānañca khaṇikattā tāni kammāni kaṃ nāma attānaṃ attano phalena phusissanti, ko kammaphalaṃ paṭisaṃvedissatīti vuttaṃ hoti. Tassa bhikkhuno cetoparivitakkaṃ attano cetasā ceto – pariyañāṇasampayuttena sabbaññutaññāṇasampayuttena vā aññāya jānitvāti sambandho.

Avidvāti sutādivirahena ariyadhammassa akovidatāya apaṇḍito. Vidvāti hi paṇḍitādhivacanaṃ vidati jānātīti katvā. Avijjāgatoti avijjāya upagato, ariyadhamme avinītatāya appahīnāvijjoti attho. Taṇhādhipateyyena cetasāti 『『yadi ahaṃ nāma koci natthi, evaṃ sati mayā katassa kammassa phalaṃ ko paṭisaṃvedeti, sati pana tasmiṃ siyā kammaphalūpabhogo』』ti taṇhādhipatito āgatena attavādupādānasahagatena cetasā. Atidhāvitabbanti atikkamitvā dhāvitabbaṃ. Idaṃ vuttaṃ hoti – khaṇikattepi saṅkhārānaṃ yasmiṃ santāne kammaṃ kataṃ, tattheva phalūpapattito dhammapuñjamattasseva siddhe kammaphalasambandhe ekattanayaṃ micchā gahetvā ekena kārakavedakabhūtena bhavitabbaṃ, aññathā kammakammaphalānamasambandho siyāti attattaniyasuññatāpakāsanaṃ satthusāsanaṃ atikkamitabbaṃ maññeyyāti. Idāni anatidhāvitabbataṃ vibhāvetuṃ 『『taṃ kiṃ maññathā』』tiādimāha.

Upari desanāti desanāsamuṭṭhānadhammadīpikāya heṭṭhimadesanāya upari pavattitā desanā. Desanāsamuṭṭhānadhammassa anurūpapaṭipakkhadhammappakāsanavasena duvidhesu yathānusandhīsu anurūpadhammappakāsanavasena yathānusandhidassanametaṃ 『『upari cha abhiññā āgatā』』ti. Tadavasesaṃ pana sabbampi paṭipakkhadhammappakāsanavasena. Majjhimāgamavare mūlapaṇṇāsakeyeva cetāni suttāni. Kilesenāti 『『lobho cittassa upakkileso』』tiādinā kilesavasena. Bhaṇḍanenāti vivādena. Akkhantiyāti kopena. Kakacūpamāti kharapantiupamā. Imasmimpīti pi-saddo apekkhāyaṃ 『『ayampi pārājiko』』tiādīsu (vi. 1.72-73, 167, 171, 195, 197) viya, sampiṇḍane vā, tena yathā vatthasuttādīsu paṭipakkhadhammappakāsanavasena yathānusandhi , evaṃ imasmimpi brahmajāleti apekkhanaṃ, sampiṇḍanaṃ vā karoti. Tathā hi niccasārādipaññāpakānaṃ diṭṭhigatānaṃ vasena uṭṭhitāyaṃ desanā niccasārādisuññatāpakāsanena niṭṭhāpitāti. 『『Tenā』』tiādinā yathāvuttasaṃvaṇṇanāya guṇaṃ dasseti.

Paritassitavipphanditavāravaṇṇanā

105-

我來幫您翻譯這段巴利文經文。這段經文似乎是一部註釋書的片段。我會按照您的要求直譯成簡體中文，保持完整性和對仗性： 這裡的含義是 - "據說"這個詞表示不喜歡的意思，以此表明對世尊所教導的無我之理不喜歡的狀態。"善法"是一種稱呼，意思是"諸位真實之法"。如果色是無我...乃至...識是無我。"若是這樣"就是與經文其餘部分的連線。"非我所作"意思是不是由我所作，或是由無我的諸蘊所作。"將觸及何我"意思是將觸及何種我的狀態。在無我的情況下，又因為諸蘊是剎那性的，那些業將觸及什麼樣的我呢，誰將感受業果呢，這就是所說的意思。"以己心知彼比丘之心念"，是與心差別智相應或與一切智智相應而了知的意思。 "無智者"是指因為缺乏聞法等而不精通聖法的愚人。"智者"是智慧的代稱，因為能知能解之故。"為無明所困"是為無明所束縛，因為未受聖法調伏而未斷無明的意思。"以渴愛為主的心"是指"如果確實沒有所謂的我存在，那麼誰來感受我所造作的業的果報呢？若有我存在則會有業果的享受"，這種以渴愛為主導而生起的、與我見執取相應的心。"應該超越"意思是應該超越跨過。這裡的意思是說 - 雖然諸行是剎那性的，但在哪個相續中造業，就在那裡感果，僅僅是法聚的成就與業果的關係，錯誤地執取一性的觀點，認為必須有一個作者和感受者，否則業和業果就會失去聯繫，這樣就會認為應該超越導師所教導的我與我所空性的教法。現在爲了顯示不應超越，所以說"你們認為如何"等等。 "上面的開示"是指在下面開示所闡明的法的源頭之上所進行的開示。在隨順法和對治法兩種開示方式中，這是顯示隨順法方式的隨順關係，即"上面出現了六神通"。其餘的一切則是依對治法的方式來開示。這些經典都在中部聖典根本五十經中。"煩惱"是指"貪是心的污染"等煩惱方面。"爭論"是指諍論。"不忍"是指嗔怒。"鋸喻"是指鋸子的譬喻。"在這裡也"中的"也"字表示期待，如"這也是波羅夷"等處，或者表示總括。由此，如同在衣服經等處依對治法的方式顯示隨順關係那樣，在此梵網經中也作如是的期待或總括。如是，依據執著常住實體等見解而起的此開示，以顯示無常空性等而結束。以"因此"等顯示如上所述註釋的功德。 對於憂悲煩惱品的註釋 105.

117.Mariyādavibhāgadassanatthanti diṭṭhigatikānaṃ taṇhādiṭṭhiparāmāsassa tathāgatānaṃ jānanapassanena, sassatādimicchādassanassa ca sammādassanena saṅkarābhāva-vibhāgappakāsanatthaṃ. Taṇhādiṭṭhiparāmāsoyeva tesaṃ, na tu tathāgatānamiva yathābhūtaṃ jānanapassanaṃ. Taṇhādiṭṭhivipphandanamevetaṃ micchādassanavedayitaṃ, na tu sotāpannassa sammādassanavedayitamiva niccalanti ca hi imāya desanāya mariyādavibhāgaṃ dasseti. Tena vakkhati 『『yena diṭṭhiassādena…pe… taṃ vedayita』』nti, 『『diṭṭhisaṅkhātena ceva…pe… dassetī』』ti ca. 『『Tadapī』』ti vuttattā yena somanassajātā paññapentīti attho labbhatīti dassetuṃ 『『yenā』』tiādi vuttaṃ. Sāmatthiyato hi avagatatthassevettha ta-saddena parāmasanaṃ. Diṭṭhiassādenāti diṭṭhiyā paccayabhūtena assādena. 『『Diṭṭhisukhenā』』tiādi tasseva vevacanaṃ. Ajānantānaṃ apassantānaṃ tesaṃ bhavantānaṃ samaṇabrāhmaṇānaṃ tadapi vedayitaṃ taṇhāgatānaṃ vedayitanti sambandho.

『『Yathābhūtadhammānaṃ sabhāva』』nti ca avisesena vuttaṃ. Na hi saṅkhatadhammasabhāvaṃ ajānanamattena micchā abhinivisanti. Sāmaññajotanā ca visese avatiṭṭhati. Tasmāyamettha visesayojanā kātabbā – 『『sassato attā ca loko cā』』ti idaṃ diṭṭhiṭṭhānaṃ evaṃgahitaṃ evaṃparāmaṭṭhaṃ evaṃgatikaṃ hoti evaṃabhisamparāyanti yathābhūtamajānantānaṃ apassantānaṃ atha vā yasmiṃ vedayite avītataṇhatāya evaṃdiṭṭhigataṃ upādīyati, taṃ vedayitaṃ samudayaatthaṅgamādito yathābhūtamajānantānaṃ apassantānanti. Evaṃ visesayojanāya hi yathā anāvaraṇañāṇasamantacakkhūhi tathāgatānaṃ yathābhūtamettha jānanaṃ, passanañca hoti, na evaṃ diṭṭhigatikānaṃ, atha kho tesaṃ taṇhādiṭṭhiparāmāsoyevāti imamatthaṃ imāya desanāya dassetīti pākaṭaṃ hoti. Evampi cāyaṃ desanā mariyādavibhāgadassanatthaṃ jātā.

Vedayitanti 『『sassato attā ca loko cā』』ti (dī. ni.

我來 對這段巴利文進行直譯： "爲了顯示界限差別"是爲了揭示見解執持者的貪愛見之遍計執與如來的如實知見，以及常見等邪見與正見之間的無混雜之差別。他們只有貪愛見之遍計執，而不像如來那樣有如實知見。這只是貪愛見的動搖所感受的邪見，而不像須陀洹的正見感受那樣穩固，因為通過這個開示顯示了界限差別。因此將說"以何見味...乃至...那種感受"和"以見所稱...乃至...顯示"。因為說了"那個也"，所以爲了顯示"由此而生喜悅而施設"的意思，才說"以何"等。這裡以"那"字指代由意義力而得知的內容。"以見味"是指以見為緣的喜味。"以見樂"等是它的同義詞。"對於那些不知不見的沙門婆羅門們，那種感受也是貪愛者的感受"，這是其中的關係。 "如實法的自性"是不加區別地說的。因為僅僅不知有為法的自性並不會產生邪執。一般的說明也建立在特殊之上。因此這裡應當作如下特殊連線:"我與世間是常住"這個見處，如是執取、如是遍計、如是趣向、如是未來，是對於不如實知見者而言的；或者說，對於未離貪者，於何種感受而執取如是見解，對於不如實知見那種感受的集起與滅盡等的人而言。通過這樣的特殊連線，就清楚地顯示了:如來以無障礙智、普眼在此有如實知見，見解執持者則不然，他們只有貪愛見的遍計執，這個意思是通過這個開示來顯示的。如此這個開示也是爲了顯示界限差別而生起的。 "感受"是指"我與世間是常住"等

1.31) diṭṭhipaññāpanavasena pavattaṃ diṭṭhissādasukhapariyāyena vuttaṃ, tadapi anubhavanaṃ. Taṇhāgatānanti taṇhāya upagatānaṃ, pavattānaṃ vā tadeva vuttinayena vivarati 『『kevalaṃ…pe… vedayita』』nti. Tañca kho panetanti ca yathāvuttaṃ vedayitameva paccāmasati, tenetaṃ dīpeti – 『『tadapi vedayitaṃ taṇhāgatānaṃ vedayitamevā』』ti vacchinditvā 『『tadapi vedayitaṃ paritassitavipphanditamevā』』ti puna sambandho kātabboti. Tadapi tāva na sampāpuṇātīti heṭṭhimaparicchedena mariyādavibhāgaṃ dassetuṃ 『『na sotāpannassa dassanamiva niccala』』nti vuttaṃ. Dassananti ca sammādassanasukhaṃ, maggaphalasukhanti vuttaṃ hoti. Kuto cāyamattho labbhatīti eva-saddasāmatthiyato. 『『Paritassitavipphanditamevā』』ti hi vuttena maggaphalasukhaṃ viya avipphanditaṃ hutvā ekarūpe avatiṭṭhati, atha kho taṃ vaṭṭāmisabhūtaṃ diṭṭhitaṇhāsallānuviddhatāya sauppīḷattā vipphanditamevāti attho āpanno hoti, tenevāha 『『paritassitenā』』tiādi. Ayamettha aṭṭhakathāmuttako sasambandhanayo.

Evaṃ visesakāraṇato dvāsaṭṭhi diṭṭhigatāni vibhajitvā idāni avisesakāraṇato tāni dassetuṃ 『『tatra bhikkhave』』tiādikā desanā āraddhā. Sabbesañhi diṭṭhigatānaṃ vedanā, avijjā, taṇhā ca avisiṭṭhakāraṇaṃ. Tattha tadapīti 『『sassataṃ attānañca lokañca paññapentī』』ti ettha yadetaṃ 『『sassato attā ca loko cā』』ti paññāpanahetubhūtaṃ sukhādibhedaṃ tividhampi vedayitaṃ, tadapi yathākkamaṃ dukkhasallāniccato, avisesena samudayatthaṅgamassādādīnavanissaraṇato vā yathābhūtamajānantānaṃ apassantānaṃ hoti, tato eva ca sukhādipatthanāsambhavato, taṇhāya ca upagatattā taṇhāgatānaṃ taṇhāparitassitena diṭṭhivipphanditameva diṭṭhicalanameva. 『『Asati attani ko vedanaṃ anubhavatī』』ti kāyavacīdvāresu diṭṭhiyā copanappattimattameva, na pana diṭṭhiyā paññapetabbo koci dhammo sassato atthīti adhippāyoti. Ekaccasassatādīsupi esa nayo.

Phassapaccayavāravaṇṇanā

118.Paramparapaccayadassanatthanti yaṃ diṭṭhiyā mūlakāraṇaṃ, tassāpi kāraṇaṃ, puna tassapi kāraṇanti evaṃ paccayaparamparadassanatthaṃ. Yena hi taṇhāparitassitena etāni diṭṭhigatāni pavattanti, tassa vedayitaṃ paccayo, vedayitassāpi phasso paccayoti evaṃ paccayaparamparavibhāvinī ayaṃ desanā. Kimatthiyaṃ pana paccayaparamparadassananti ce? Atthantaraviññāpanatthaṃ. Tena hi yathā diṭṭhisaṅkhāto paññāpanadhammo, tappaccayadhammā ca yathāsakaṃ paccayavaseneva uppajjanti, na paccayehi vinā, evaṃ paññapetabbadhammāpi rūpavedanādayo, na ettha koci sassato attā vā loko vāti evamatthantaraṃ viññāpitaṃ hoti. Taṇhādiṭṭhipariphanditaṃ tadapi vedayitaṃ diṭṭhikāraṇabhūtāya taṇhāya paccayabhūtaṃ phassapaccayā hotīti attho.

我來 助您翻譯這段巴利文： 由見解施設而轉起，以見味樂的同義詞而說，那也是體驗。"貪愛者"是指已到達貪愛的人，或者說已轉起的人，就是以說明方式解釋"僅僅...乃至...感受"。"而且那個"就是指前面所說的感受，因此這表明 - 應當將"那種感受也是貪愛者的感受"切斷後，重新連線為"那種感受也只是憂悲煩惱的動搖"。"連那個都不能達到"是爲了顯示以下限來顯示界限差別而說"不像須陀洹的見那樣穩固"。"見"是指正見之樂，即是說道果之樂。為什麼能得到這個意思呢？是從"只是"這個詞的意義力。因為說"只是憂悲煩惱的動搖"，表明它不像道果之樂那樣不動搖而住於一相，相反，它是輪迴誘餌性的，因為被見與愛的箭所刺穿而有壓迫，所以是動搖的，因此說"以憂悲"等。這是此處超出註釋書的有關聯的道理。 如此依特殊原因分別六十二種見解后，現在爲了依一般原因顯示它們而開始"諸比丘，在此"等開示。因為一切見解都以受、無明、愛為共同原因。其中"那個也"是指在"施設我與世間是常住"中，凡是作為施設"我與世間是常住"的因由的樂等三種感受，那個也是對於不如實知見苦箭的無常性，或者不分別地說是集滅味患出離的人而有，正因如此而有希求樂等的可能，又因為到達渴愛而成為貪愛者的貪愛憂悲的見解動搖，只是見解的搖動。"若無我者誰感受受"，只是在身語二門中見解的動搖達到的程度，並非有任何應由見解所施設的常住法存在，這是其意趣。在一分常等見中也是這個道理。 關於觸緣品的註釋 118 爲了顯示相續因緣的意思是爲了顯示見解的根本原因，那個原因的原因，再者那個的原因，如此因緣相續的意思。因為由那個貪愛憂悲而這些見解轉起，它以感受為緣，感受又以觸為緣，如此這個開示顯示因緣相續。那麼為什麼要顯示因緣相續呢？是爲了使人了知其他意義。因為通過這個，如同見解所稱的施設法及其諸因緣法都只依各自的因緣而生起，不離因緣，同樣所應施設的諸法如色受等也是如此，這裡沒有任何常住的我或世間，如此使人了知其他意義。貪愛見的動搖，那個感受是以作為見解原因的貪愛的緣由，是以觸為緣而有的意思。

131.Tassa paccayassāti tassa phassasaṅkhātassa paccayassa. Diṭṭhivedayite diṭṭhiyā paccayabhūte vedayite, phassapadhānehi attano paccayehi nipphādetabbe. Sādhetabbe cetaṃ bhummaṃ. Balavabhāvadassanatthanti balavakāraṇabhāvadassanatthaṃ. Tathā hi vināpi cakkhādivatthūhi, sampayuttadhammehi ca kehici vedanā uppajjati, na pana kadācipi phassena vinā, tasmā phasso vedanāya balavakāraṇaṃ. Na kevalaṃ vedanāya eva, atha kho sesasampayuttadhammānampi. Sannihitopi hi visayo sace cittuppādo phusanākāravirahito hoti, na tassa ārammaṇapaccayo bhavatīti phasso sabbesampi sampayuttadhammānaṃ visesapaccayo. Tathā hi bhagavatā dhammasaṅgaṇīpakaraṇe cittuppādaṃ vibhajantena 『『phasso hotī』』ti phassasseva paṭhamamuddharaṇaṃ kataṃ, vedanāya pana sātisayamadhiṭṭhānapaccayo eva. 『『Paṭisaṃvedissantī』』ti vuttattā 『『tadapī』』ti etthādhikāroti āha 『『taṃ vedayita』』nti. Gamyamānatthassa vā-saddassa payogaṃ pati kāmacārattā, lopattā, sesattāpi ca esa na payutto. Evamīdisesu. Hoti cettha –

『『Gamyamānādhikārato, lopato sesato cāti;

Kāraṇehi catūhipi, na katthaci ravo yutto』』ti.

『『Yathā hī』』tiādinā phassassa balavakāraṇatādassanena tadatthaṃ samattheti. Tattha patatoti patantassa. Thūṇāti upatthambhakadārussetaṃ adhivacanaṃ.

Diṭṭhigatikādhiṭṭhānavaṭṭakathāvaṇṇanā

1. Kiñcāpi imasmiṃ ṭhāne pāḷiyaṃ vedayitamanāgataṃ, heṭṭhā pana tīsupi vāresu adhikatattā, upari ca 『『phussa phussa paṭisaṃvedentī』』ti vakkhamānattā vedayitamevettha padhānanti āha 『『sabbadiṭṭhivedayitāni sampiṇḍetī』』ti. 『『Yepi te』』ti tattha tattha āgatassa ca pi-saddassa atthaṃ sandhāya 『『sampiṇḍetī』』ti vuttaṃ. Ye te samaṇabrāhmaṇā sassatavādā…pe… sabbepi te chahi phassāyatanehi phussa phussa paṭisaṃvedentīti hi vedayitakiriyāvasena taṃtaṃdiṭṭhigatikānaṃ sampiṇḍitattā vedayitasampiṇḍanameva jātaṃ. Sabbampi hi vākyaṃ kiriyāpadhānanti. Upari phasse pakkhipanatthāyāti 『『chahi phassāyatanehī』』ti vutte upari phasse pakkhipanatthaṃ, pakkhipanañcettha vedayitassa phassapaccayatādassanameva. 『『Chahi phassāyatanehi phussa phussa paṭisaṃvedentī』』ti iminā hi chahi ajjhattikāyatanehi chaḷārammaṇapaṭisaṃvedanaṃ ekantato chaphassahetukamevāti dassitaṃ hoti, tena vuttaṃ 『『sabbe te』』tiādi.

Kambojoti evaṃnāmakaṃ raṭṭhaṃ. Tathā dakkhiṇāpatho. 『『Sañjātiṭṭhāne』』ti iminā sañjāyanti etthāti adhikaraṇattho sañjāti-saddoti dasseti. Evaṃ samosaraṇa-saddo. Āyatana-saddopi tadubhayatthe. Āyataneti samosaraṇabhūte catumahāpathe. Nanti mahānigrodharukkhaṃ. Idañhi aṅguttarāgame pañcanipāte saddhānisaṃsasuttapadaṃ. Tattha ca seyyathāpi bhikkhave subhūmiyaṃ catumahāpathe mahānigrodho samantā pakkhīnaṃ paṭisaraṇaṃ hotī』』ti (a. ni.

我來幫您翻譯這段巴利文： 131 "那個緣"是指那個稱為觸的緣。"見的感受"是指成為見的緣的感受，是應由以觸為主的自身諸緣而產生。這是處格。"爲了顯示強力性"是爲了顯示強有力的原因性。因為即使沒有眼等依處和某些相應法，受也能生起，但是從未有離觸而生起的時候，因此觸是受的強有力原因。不僅對受如此，對其餘相應法也是如此。因為即使所緣現前，如果心的生起缺乏觸的形相，就不能成為它的所緣緣，所以觸是一切相應法的特殊緣。因此世尊在《法集論》中分析心生起時，首先列舉"有觸"，而對受來說則是特別的所依緣。因為說"將感受"，所以"那個也"在此是主題，因此說"那個感受"。或者說，對於應理解的意思，由於va-詞可以自由運用，由於省略，由於剩餘，所以這裡沒有使用它。在這樣的情況下都是如此。這裡有： "由於應理解的主題，由於省略，由於剩餘， 由於這四種原因，在某些地方聲音不相應。" 以"就像"等通過顯示觸的強有力原因性來證成其義。其中"落下"是指正在落下。"柱子"是支撐木材的代稱。 關於見解執持者所依輪迴論的註釋 144 雖然在這個地方經文中沒有出現感受，但因為在前面三品中是主要的，以及在後面將說"觸已觸已而感受"，所以在這裡感受是主要的，因此說"總括一切見之感受"。"凡是那些"，考慮到在各處出現的"也"字的意思而說"總括"。因為"凡是那些常見論的沙門婆羅門...乃至...他們一切都以六觸處觸已觸已而感受"，是依感受的動作而總括各種見解執持者，所以成為感受的總括。因為一切句子都是以動作為主。"爲了上面放入觸"是在說"以六觸處"時爲了在上面放入觸，而這裡的放入就是顯示感受以觸為緣。因為通過"以六觸處觸已觸已而感受"這句話顯示以六內處對六所緣的感受絕對是以六觸為因，因此說"他們一切"等。 "劍浮阇"是這樣名字的國家。同樣"南方"也是。通過"出生處"這個詞顯示"出生於此"的意思是處所義的出生詞。"會合"字也是如此。"處"字也有這兩種意思。"在處所"是指在作為會合處的四衢大道。"那個"是指大榕樹。這是《增支部》五集中信功德經的經句。在那裡說："諸比丘，譬如在好地的四衢大道上的大榕樹成為周圍鳥類的庇護所"等。

5.38) tanniddeso vutto. Sati satiāyataneti satisaṅkhāte kāraṇe vijjamāne, tatra tatreva sakkhitabbataṃ pāpuṇātīti attho. Āyatanti ettha phalāni tadāyattavuttitāya pavattanti, āyabhūtaṃ vā attano phalaṃ tanoti pavattetīti āyatanaṃ, kāraṇaṃ. Sammantīti upasammanti assāsaṃ janenti. Āyatana-saddo aññesu viya na ettha atthantarāvabodhakoti āha 『『paṇṇattimatte』』ti, tathā tathā paññattimatteti attho. Rukkhagacchasamūhe paṇṇattimatte hi araññavohāro, araññameva ca araññāyatananti. Atthattayepīti ettha pi-saddena ākaranivāsādhiṭṭhānatthe sampiṇḍeti. 『『Hiraññāyatanaṃ suvaṇṇāyatana』』ntiādīsu hi ākare, 『『issarāyatanaṃ vāsudevāyatana』』ntiādīsu nivāse, 『『kammāyatanaṃ sippāyatana』』ntiādīsu adhiṭṭhāne pavattati, nissayeti attho.

Āyatanti ettha ākaronti, nivasanti, adhiṭṭhahantīti yathākkamaṃ vacanattho. Cakkhādīsu ca phassādayo ākiṇṇā, tāni ca nesaṃ vāso, adhiṭṭhānañca nissayapaccayabhāvato. Tasmā tadetampi atthattayamidha yujjatiyeva. Kathaṃ yujjatīti āha 『『cakkhādīsu hī』』tiādi. Phasso vedanā saññā cetanā cittanti ime phassapañcamakā dhammā upalakkhaṇavasena vuttā aññesampi taṃsampayuttadhammānaṃ āyatanabhāvato, padhānavasena vā. Tathā hi cittuppādaṃ vibhajantena bhagavatā teyeva 『『phasso hoti, vedanā, saññā, cetanā, cittaṃ hotī』』ti paṭhamaṃ vibhattā. Sañjāyanti tannissayārammaṇabhāvena tattheva uppattito. Samosaranti tattha tattha vatthudvārārammaṇabhāvena samosaraṇato. Tāni ca nesaṃ kāraṇaṃ tesamabhāve abhāvato. Ayaṃ pana yathāvutto sañjātidesādiattho ruḷhivaseneva tattha tattha niruḷhatāya eva pavattattāti ācariyaānandattherena vuttaṃ. Ayaṃ pana padatthavivaraṇamukhena pavatto attho – āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanaṃ. Cakkhādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādikiccena āyatanti uṭṭhahanti ghaṭenti vāyamanti, āyabhūte ca dhamme etāni tanonti vitthārenti, āyatañca saṃsāradukkhaṃ nayanti pavattentīti. Iti iminā nayenāti ettha ādiatthena iti saddena 『『sotaṃ paṭiccā』』tiādipāḷiṃ saṅgaṇhāti.

Tattha tiṇṇanti cakkhupasādarūpārammaṇacakkhuviññāṇādīnaṃ tiṇṇaṃ visayindriyaviññāṇānaṃ. Tesaṃ samāgamanabhāvena gahetabbato 『『phasso saṅgatī』』ti vutto. Tathā hi so 『『sannipātapaccupaṭṭhāno』』ti vuccati. Iminā nayena āropetvāti sambandho. Tena imamatthaṃ dasseti – yathā 『『cakkhuṃpaṭicca…pe… phasso』』ti (ma. ni. 1.204; 3.421, 425, 426; saṃ. ni. 2.43, 45; 2.

我來幫您翻譯這段巴利文： 在有稱爲念的因緣存在時，就在那裡那裡達到應被見證的狀態，這是其意思。"處"是因為果在此依賴而轉起，或者說是因為能引導作為自己的果而延續進行，所以叫做處，即是因。"寂靜"是安息、生起安慰。處字在這裡不像在其他地方那樣表示其他含義，所以說"僅僅施設"，意思是隻是如此這般的施設。因為在樹叢聚集處只是一種森林的言說，森林就是森林處。"在三種意義中也"，這裡的"也"字總括了生產處、住處和依止處的意思。因為在"金處、黃金處"等中是生產處的意思，在"自在天處、婆修天處"等中是住處的意思，在"工作處、技藝處"等中是依止處的意思，即是依止的意思。 "來到"這裡的語義依次是生產、居住、依止。在眼等處中觸等遍滿，它們是這些法的住處，也是依止處，因為是依止緣。因此這三種意義在這裡都適合。怎麼適合呢？所以說"在眼等"等。觸、受、想、思、心這些以觸為第五的法是以攝取的方式說的，因為其他相應法也是處的性質，或者是依主要而說。因此世尊在分析心生起時首先分別了這些:"有觸、受、想、思、心"。生起是因為依彼為所依、所緣而在彼處生起。會合是因為在彼彼處以所依門和所緣的方式會合。它們是這些法的因，因為在無彼時無此。阿難長老說，這個如前所述的生起處等意義是依習慣用法而在彼彼處確定而轉起的。這是通過解釋詞義而轉起的意思 - 因為處、因為延續來處、因為引導延續而稱為處。因為在眼等處中,以彼彼門和所緣的心心所法以各自的感受等作用而努力奮起，這些門處使作為來處的諸法延展開來，並且引導延續的輪迴苦而使之進行。因此以這個方式，這裡以"等"的意思包攝"緣于耳"等經文。 其中"三"是指眼凈色、色所緣、眼識等三種境、根、識。因為應當以它們的會合狀態而把握，所以說"觸是和合"。因此說它是"以會合為現起"。與"以這個方式配合"相連。由此顯示這個意思 - 如"緣于眼...乃至...觸"等;

4.61; kathā. 465) etasmiṃ sutte vijjamānesupi saññādīsu sampayuttadhammesu vedanāya padhānakāraṇabhāvadassanatthaṃ phassasīsena desanā katā, evamidhāpi 『『phassapaccayā vedanā』』tiādinā phassaṃ ādiṃ katvā aparantapaṭisandhānena paccayaparamparaṃ dassetuṃ 『『chahi phassāyatanehī』』ti ca 『『phussa phussā』』ti ca phassasīsena desanā katāti. Phassāyatanādīnīti ādi-saddena 『『phussa phussā』』ti vacanaṃ saṅgaṇhāti.

『『Kiñcāpī』』tiādinā saddamattato codanālesaṃ dassetvā 『『tathāpī』』tiādinā atthato taṃ pariharati. Na āyatanāni phusanti rūpānamanārammaṇabhāvato. Phasso arūpadhammo visamāno ekadesena ārammaṇaṃ analliyamānopi phusanākārena pavatto phusanto viya hotīti āha 『『phassova taṃ taṃ ārammaṇaṃ phusatī』』ti. Teneva so 『『phusanalakkhaṇo, saṅghaṭṭanaraso』』ti ca vuccati. 『『Chahi phassāyatanehi phussa phussā』』ti aphusanakiccānipi nissitavohārena phusanakiccāni katvā dassanameva phasse upanikkhipanaṃ nāma yathā 『『mañcā ghosantī』』ti. Upanikkhipitvāti hi phusanakiccāropanavasena phassasmiṃ pavesetvāti attho. Phassagatikāni katvā phassupacāraṃ āropetvāti vuttaṃ hoti. Upacāro nāma vohāramattaṃ, na tena atthasiddhi ataṃsabhāvato. Atthasijjhanako pana taṃsabhāvoyeva attho gahetabboti dassetuṃ 『『tasmā』』tiādimāha. Yathāhu –

『『Atthañhi nātho saraṇaṃ avoca,

Na byañjanaṃ lokahito mahesī』』ti.

Attano paccayabhūtānaṃ channaṃ phassānaṃ vasena cakkhusamphassajā yāva manosamphassajāti saṅkhepato chabbidhaṃ sandhāya 『『chaphassāyatanasambhavā vedanā』』ti vuttaṃ. Vitthārato pana –

『『Phassato chabbidhāpetā, upavicārabhedato;

Tidhā nissitato dvīhi, tidhā kālena vaḍḍhitā』』ti. –

Aṭṭhasatapariyāye vuttanayena aṭṭhasatappabhedā. Mahāvihāravāsino cettha yathā viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ , evaṃ phassaṃ, vedanañca paccayapaccayuppannampi sasantatipariyāpannaṃ dīpento vipākameva icchanti, aññe pana yathā tathā vā paccayabhāvo sati na sakkā vajjetunti sabbameva icchanti. Sāti yathāvuttappabhedā vedanā. Rūpataṇhādibhedāyāti 『『seṭṭhiputto brāhmaṇaputto』』ti pitunāmavasena viya ārammaṇanāmavasena vuttāya rūpataṇhā yāva dhammataṇhāti saṅkhepato chabbidhāya. Vitthārato pana –

『『Rūpataṇhādikā kāma-taṇhādīhi tidhā puna;

Santānato dvidhā kāla-bhedena guṇitā siyu』』nti. –

Evaṃ vuttaaṭṭhasatappabhedāya. Upanissayakoṭiyāti upanissayasīsena. Kasmā panettha upanissayapaccayova uddhaṭo, nanu sukhā vedanā, adukkhamasukhā ca taṇhāya ārammaṇamattaārammaṇādhipatiārammaṇūpanissayapakatūpanissayavasena catudhā paccayo, dukkhā ca ārammaṇamattapakatūpanissayavasena dvidhāti? Saccametaṃ, upanissaye eva pana taṃ sabbampi antogadhanti evamuddhaṭo. Yuttaṃ tāva ārammaṇūpanissayassa upanissayasāmaññato upanissaye antogadhatā, kathaṃ pana ārammaṇamattaārammaṇādhipatīnaṃ tattha antogadhabhāvo siyāti? Tesampi ārammaṇasāmaññato ārammaṇūpanissayena saṅgahitattā ārammaṇūpanissayavasamodhānabhūteva upanissaye eva antogadhatā hoti. Etadatthameva hi sandhāya 『『upanissayenā』』ti avatvā 『『upanissayakoṭiyā』』ti vuttaṃ. Siddhe hi satyārambho niyamāya vā hoti atthantaraviññāpanāya vāti. Evamīdisesu.

我來幫您直譯這段巴利文： 如同在這部經中雖有想等相應法存在，爲了顯示受是主要因緣，以觸為首而作開示，同樣在此也是以"緣觸有受"等，以觸為開始，通過連線後邊而顯示因緣相續，所以以"以六觸處"和"觸已觸已"等以觸為首而作開示。"觸處等"中的"等"字包含"觸已觸已"等言說。 以"雖然"等顯示僅從詞語方面的質疑痕跡后，以"然而"等從意義上來消除它。處不能觸，因為色法沒有所緣性。觸雖是無色法，雖然不能真實地接觸一部分所緣，但以觸的行相而轉起，好像在觸，所以說"只有觸觸及彼彼所緣"。正因如此，它被說為"以觸為相，以撞擊為味"。"以六觸處觸已觸已"，將非觸作用的也通過依止的言說作為觸作用來顯示，這就是放入觸中，如同"床在吼叫"。"放入"的意思是通過安立觸作用而放入觸中。也就是說，使成為觸的性質，安立觸的假說。假說僅僅是言說，因為不是那個自性，所以不能成就義。爲了顯示應取能成就義的、具有那個自性的義，所以說"因此"等。如說： "導師說義為歸依， 世間利益的大仙不說文句。" 依自己的緣即六觸的力量，從眼觸生乃至意觸生，簡略來說是六種，所以說"六觸處所生的受"。詳細來說： "從觸有六種，由尋差別分， 依止分三種，由二分三時。" 如在八百法門中所說的八百種差別。此中大寺住者認為，如同識、名色、六處，同樣觸與受雖是緣與緣生，但只要屬於自相續，就顯示只是異熟，其他人則認為只要有緣的性質就不能排除，所以都接受。"它"是指如前所說差別的受。"色愛等差別"是如同依父名而說"長者子、婆羅門子"一樣，依所緣名而說的從色愛到法愛簡略來說六種。詳細來說： "從色愛等以欲愛等分三種， 復由相續分二，由時差別而乘。" 如是說有八百種差別。"以親依止為首"是以親依止為主。為什麼在這裡只提出親依止緣，難道樂受和不苦不樂受不是通過單純所緣、所緣增上、所緣親依止、自然親依止四種方式作為愛的緣，苦受不是通過單純所緣和自然親依止兩種方式嗎？這是真的，但是這一切都包含在親依止中，所以這樣提出。所緣親依止由於與親依止相同而包含在親依止中是合適的，但是單純所緣和所緣增上如何能包含在其中呢？它們也因為與所緣相同而被所緣親依止所攝，所以包含在與所緣親依止結合的親依止中。正是爲了這個意思，所以不說"以親依止"而說"以親依止為首"。因為在已成就時開始是爲了確定或爲了使知其他義。在這樣的情況下都是如此。

Catubbidhassāti kāmupādānaṃ yāva attavādupādānanti catubbidhassa. Nanu ca taṇhāva kāmupādānaṃ, kathaṃ sāyeva tassa paccayo siyāti? Saccaṃ, purimataṇhāya pana upanissayapaccayena pacchimataṇhāya daḷhabhāvato purimāyeva taṇhā pacchimāya paccayo bhavati. Taṇhādaḷhattameva hi 『『kāmupādānaṃ upāyāso upakaṭṭhā』』tiādīsu viya upa-saddassa daḷhatthe pavattanato. Apica dubbalā taṇhā taṇhāyeva, balavatī taṇhā kāmupādānaṃ. Atha vā apattavisayapatthanā taṇhā tamasi corānaṃ hatthapasāraṇaṃ viya, sampattavisayaggahaṇaṃ kāmupādānaṃ corānaṃ hatthagatabhaṇḍaggahaṇaṃ viya. Appicchatāpaṭipakkhā taṇhā. Santuṭṭhitāpaṭipakkhaṃ kāmupādānaṃ. Pariyesanadukkhamūlaṃ taṇhā, ārakkhadukkhamūlaṃ kāmupādānaṃ. Ayampi tesaṃ viseso kecivādavasena ācariyadhammapālattherena (dī. ni. ṭī. 1.144) dassito purimanayasseva visuddhimagge (visuddhi. 1.144) sakavādabhāvena vuttattā.

Asahajātassa upādānassa upanissayakoṭiyā, sahajātassa pana sahajātakoṭiyāti yathālābhamattho gahetabbo. Tattha asahajātā anantaraniruddhā anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi chadhā paccayo. Ārammaṇabhūtā pana ārammaṇamattaārammaṇādhipatiārammaṇūpanissayehi tidhā, taṃ sabbampi vuttanayena upanissayeneva saṅgahetvā 『『upanissayakoṭiyā』』ti vuttaṃ. Yasmā ca taṇhāya rūpādīni assādetvā kāmesu pātabyataṃ āpajjati, tasmā taṇhā kāmupādānassa upanissayakoṭiyā paccayo. Tathā rūpādibhede sammūḷho 『『natthi dinna』』ntiādinā (dī. ni. 1.171; ma. ni. 1.445; 2.94-95, 225; 3.91, 116, 136; saṃ. ni. 3.210; a. ni.

我來幫您翻譯這段巴利文： "四種"是指從欲取到我語取的四種。然而欲取不就是渴愛嗎？那麼它怎麼能成為自己的緣呢？這是真的，但是前面的渴愛通過親依止緣使後面的渴愛變得強固，所以前面的渴愛成為後面的緣。因為渴愛的強固性，就像在"欲取、憂惱、逼近"等中"upa"（上）字表示強固的意思一樣。又或者，弱的渴愛就只是渴愛，強的渴愛就是欲取。或者說，對未得境界的希求是渴愛，如同盜賊在黑暗中伸手，對已得境界的執取是欲取，如同盜賊抓取已到手的財物。渴愛是少欲的對立，欲取是知足的對立。渴愛是追求之苦的根源，欲取是守護之苦的根源。這些差別也是阿阇黎法護長老依某些論師的說法而顯示的，因為在清凈道論中以自宗的方式說了前面的道理。 應當根據所得而理解：對於非俱生的取是以親依止為首，對於俱生的則是以俱生為首。其中非俱生的剛滅的以等無間、相續、等無間親依止、無有、離去、習行六種為緣。作為所緣的則以單純所緣、所緣增上、所緣親依止三種為緣，這一切如前所說都攝在親依止中，所以說"以親依止為首"。又因為由於渴愛而愛著色等，而陷入對欲的沉溺，所以渴愛以親依止為首作為欲取的緣。同樣，對色等差別愚癡而說"無佈施"等;

10.176, 217; dha. sa. 1221; vibha. 907, 925, 971) micchādassanaṃ, saṃsārato muccitukāmo asuddhimagge suddhimaggaparāmasanaṃ, khandhesu attattaniyagāhabhūtaṃ sakkāyadassanañca gaṇhāti. Tasmā itaresampi tiṇṇaṃ taṇhā upanissayakoṭiyā paccayoti daṭṭhabbaṃ. Sahajātā pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena sattadhā sahajātānaṃ paccayo. Tampi sabbaṃ sahajātapaccayeneva saṅgahetvā 『『sahajātakoṭiyā』』ti vuttaṃ.

Bhavassāti kammabhavassa ceva upapattibhavassa ca. Tattha cetanādisaṅkhātaṃ sabbaṃ bhavagāmikammaṃ kammabhavo. Kāmabhavādinavavidho upapattibhavo. Tesu upapattibhavassa catubbidhampi upādānaṃ upapattibhavahetubhūtassa kammabhavassa kāraṇabhāvato, tassa ca sahāyabhāvūpagamanato pakatūpanissayavasena paccayo. Kammārammaṇakaraṇakāle pana kammasahajātamupādānaṃ upapattibhavassa ārammaṇavasena paccayo. Kammabhavassa pana sahajātassa sahajātamupādānaṃ sahajātaaññamaññanissayasampayuttaatthiavigatavasena ceva hetumaggavasena ca anekadhā paccayo. Asahajātassa pana anantarassa asahajātamupādānaṃ anantarasamanantaraanantarūpanissayanatthivigatāsevanavasena, itarassa ca nānantarassa pakatūpanissayavasena, sammasanādikālesu ārammaṇādivasena ca paccayo. Tattha anantarādike upanissayapaccaye, sahajātādike ca sahajātapaccaye pakkhipitvā tathāti vuttaṃ, rūpūpahārattho vā hesa anukaḍḍhanattho vā. Tena hi upanissayakoṭiyā ceva sahajātakoṭiyā cāti atthaṃ dasseti.

Bhavojātiyāti ettha bhavoti kammabhavo adhippeto. So hi jātiyā paccayo, na upapattibhavo. Jātiyeva hi upapattibhavoti, sā ca paṭhamābhinibbattakhandhā. Tena vuttaṃ 『『jātīti panettha savikārā pañcakkhandhā daṭṭhabbā』』ti, tenāyaṃ codanā nivattitā 『『nanu jātipi bhavoyeva, kathaṃ so jātiyā paccayo』』ti, kathaṃ panetaṃ jānitabbaṃ 『『kammabhavo jātiyā paccayo』』ti ce? Bāhirapaccayasamattepi kammavaseneva hīnapaṇītādivisesadassanato. Yathāha bhagavā 『『kammaṃ satte vibhajati yadidaṃ hīnapaṇītatāyā』』ti (ma. ni.

我來幫您翻譯這段巴利文： 邪見、想從輪迴中解脫而在非清凈道中執取清凈道、以及在諸蘊中執取我和我所的有身見。因此應當看到渴愛也以親依止為首作為其他三種的緣。而俱生的以俱生、相互、依止、相應、有、不離去、因七種方式作為俱生法的緣。那一切也都攝在俱生緣中，所以說"以俱生為首"。 "有"是指業有和生有。其中一切稱為思等的能導向有的業是業有。欲有等九種是生有。在這些中，四種取對於生有是以自然親依止的方式作緣，因為它們是生有之因即業有的原因，也因為成為它的助伴。而在作業為所緣時，與業俱生的取以所緣的方式作為生有的緣。對於業有來說，俱生的取以俱生、相互、依止、相應、有、不離去的方式以及以因、道的方式作為多種緣。而對非俱生的等無間的，非俱生的取以等無間、相續、等無間親依止、無有、離去、習行的方式，對其他非等無間的則以自然親依止的方式，在觀察等時以所緣等方式作為緣。其中將等無間等放入親依止緣中，將俱生等放入俱生緣中而如此說，或者這是帶來色法的意思，或者是吸引的意思。通過這個顯示"以親依止為首以及以俱生為首"的意思。 "有緣生"中的"有"是指業有。因為它是生的緣，而不是生有。因為生有就是生，它是最初生起的諸蘊。因此說"這裡的生應當看作是具變異的五蘊"，由此排除了這個質疑："生不也是有嗎？它怎麼能作為生的緣呢？"。怎麼知道"業有是生的緣"呢？因為即使外在因緣具足，也只是依業而見到低劣、殊勝等差別。如世尊所說："業使眾生分別，即是在低劣、殊勝等方面"；

3.289) savikārāti nibbattivikārena savikārā, na aññehi, te ca atthato upapattibhavoyeva, so eva ca tassa kāraṇaṃ bhavitumayutto taṇhāya kāmupādānassa paccayabhāve viya purimapacchimādivisesānamasambhavato, tasmā kammabhavoyeva upapattibhavasaṅkhātāya jātiyā kammapaccayena ceva pakatūpanissayapaccayena ca paccayoti atthaṃ dassetuṃ 『『kammapaccayaṃ upanissayeneva saṅgahetvā upanissayakoṭiyā paccayo』』ti vuttaṃ. Yasmā pana jātiyā sati jarāmaraṇaṃ, jarāmaraṇādinā phuṭṭhassa ca bālassa sokādayo sambhavanti, nāsati, tasmā jātijarāmaraṇādīnaṃ upanissayavasena paccayoti āha 『『jāti…pe… paccayo』』ti vitthārato atthavinicchayassa akatattā, sahajātūpanissayasīseneva paccayavicāraṇāya ca, dassitattā, aṅgādividhānassa ca anāmaṭṭhattā 『『ayamettha saṅkhepo』』tiādi vuttaṃ. Mahāvisayattā paṭiccasamuppādavicāraṇāya niravasesā ayaṃ kuto laddhabbāti codanamapaneti 『『vitthārato』』tiādinā. 『『Idha panassā』』tiādinā pāḷiyampi paṭiccasamuppādakathā ekadeseneva kathitāti dasseti. Tattha idhāti imasmiṃ brahmajāle. Assāti paṭiccasamuppādassa. Payojanamattamevāti diṭṭhiyā kāraṇabhūtavedanāvasena ekadesamattaṃ payojanameva. 『『Mattamevā』』ti hi avadhāraṇatthe pariyāyavacanaṃ 『『appaṃ vassasataṃ āyu, idānetarahi vijjatī』』tiādīsu viya aññamaññatthāvabodhanavasena sapayojanattā, matta-saddo vā pamāṇe, payojanasaṅkhātaṃ pamāṇameva, na taduttarīti attho. 『『Matta-saddo avadhāraṇe eva-saddo sanniṭṭhāne』』tipi vadanti. Evaṃ sabbattha. Hoti cettha –

『『Mattamevāti ekatthaṃ, mattapadaṃ pamāṇake;

Mattāvadhāraṇe vā, sanniṭṭhānamhi cetara』』nti.

Ekadesenevidha pāḷiyaṃ kathitattā paṭiccasamuppādassa tathā kathane saddhiṃ udāharaṇena kāraṇaṃ dassento 『『bhagavā hī』』tiādimāha. Tena imamadhippāyaṃ dasseti 『『vaṭṭakathaṃ kathento bhagavā avijjā-taṇhā-diṭṭhīnamaññatarasīsena kathesi, tesu idha diṭṭhisīseneva kathento vedanāya diṭṭhiyā balavakāraṇattā vedanāmūlakaṃ ekadesameva paṭiccasamuppādaṃ kathesī』』ti. Etāni ca suttāni aṅguttaranikāye dasanipāte (a. ni. 10.61 vākyakhandhe) tattha purimakoṭi na paññāyatīti asukassa nāma sammāsambuddhassa, cakkavattino vā kāle avijjā uppannā, na tato pubbeti evaṃ avijjāya purimo ādimariyādo appaṭihatassa mama sabbaññutaññāṇassāpi na paññāyati tatā mariyādassa avijjamānattāti attho. Evañcetanti iminā mariyādābhāvena ayaṃ avijjā kāmaṃ vuccati. Atha ca panāti evaṃ kālaniyamena mariyādābhāvena vuccamānāpi. Idappaccayāti imasmā pañcanīvaraṇasaṅkhātapaccayā avijjā sambhavatīti evaṃ dhammaniyāmena avijjāya koṭi paññāyatīti attho. 『『Ko cāhāro avijjāya, 『pañca nīvaraṇā』 tissa vacanīya』』nti (a. ni. 10.61) hi tattheva vuttaṃ, ṭīkāyaṃ pana 『『āsavapaccayā』』ti (dī. ni. ṭī.

我來 助您翻譯這段巴利文： "具變異"是以生起變異而具變異，不是以其他，它們從意義上來說就是生有，而它不適合作為自己的因，就像在渴愛作為欲取的緣這樣，因為前後等差別是不可能的，因此爲了顯示業有以業緣和自然親依止緣作為稱為生有的生的緣這個意思，所以說"將業緣攝入親依止中而以親依止為首作為緣"。又因為有生就有老死，被老死等所觸的愚人會有憂等生起，沒有則不然，所以說"生...乃至...緣"是以親依止的方式作為老死等的緣。 因為沒有詳細地作意義抉擇，而且已經通過俱生和親依止為首顯示了緣的考察，且支等的安立也未被觸及，所以說"這裡是略說"等。由於緣起考察是大境界，爲了排除"這個完整的從哪裡可得"的質疑，所以說"詳細地"等。以"但在這裡它的"等顯示在經文中緣起論也只是以一部分而說。其中"在這裡"是指在這個《梵網經》中。"它的"是指緣起的。"僅僅目的"是指只是以作為見的因的受為一部分的目的。因為"僅僅"是限定義的同義語，如"壽命現在只有少許百年"等，由於通過相互義理解而有目的，或者"僅"字表示量，只是稱為目的的量，不超過那個，這是其意思。也有人說"僅字表示限定，就字表示確定"。在一切處都是如此。這裡有： "僅僅是一義，僅字在量中， 僅在限定或，其他在確定。" 因為在這裡的經文中只是以一部分說緣起，所以爲了顯示如此說的理由及其例子而說"因為世尊"等。通過這個顯示這個意趣："世尊在說輪迴論時以無明、愛、見之一為首而說，在這些中這裡只以見為首而說，因為受是見的強力因，所以只說以受為根的一部分緣起。"這些經在《增支部》十集中，"前際不可見"即是說無明生起在某某正等覺者或轉輪王的時期，不在那之前，這樣無明的前際限定即使是我不受障礙的一切知智也不可見，因為那個限定是不存在的，這是其意思。"雖然如此"是以這個無限定而說這個無明是合理的。"然而"即使這樣以時間確定而說無限定。"此緣"的意思是從這個稱為五蓋的緣而有無明生起，這樣依法則而見到無明的邊際。因為在那裡說"什麼是無明的食？應說是'五蓋'"。但在註釋中說"緣漏"。

1.144) āha, taṃ udāharaṇasuttena na sameti. Ayaṃ paccayo idappaccayo ma-kārassa da-kārādesavasena. Saddavidū pana 『『īdisassa payogassa dissanato ida-saddoyeva pakatī』』ti vadanti, ayuttamevetaṃ vaṇṇavikārādivasena nānāpayogassa dissamānattā. Yathā hi vaṇṇavikārena 『『amū』』ti vuttepi 『『asū』』ti dissati, 『『imesū』』ti vuttepi 『『esū』』ti, evamidhāpi vaṇṇavikāro ca vākye viya samāsepi labbhateva yathā 『『jānipati tudampatī』』ti. Kimettha vattabbaṃ, pabhinnapaṭisambhidena āyasmatā mahākaccāyanattherena vuttameva pamāṇanti daṭṭhabbaṃ.

Bhavataṇhāyāti bhavasaññojanabhūtāya taṇhāya. Idappaccayāti imasmā avijjāpaccayā. 『『Ko cāhāro bhavataṇhāya, 『avijjā』 tissa vacanīya』』nti hi vuttaṃ. Bhavadiṭṭhiyāti sassatadiṭṭhiyā. Idappaccayāti idha pana vedanāpaccayātveva attho. Nanu diṭṭhiyo eva kathetabbā, kimatthiyaṃ pana paṭiccasamuppādakathananti anuyogenāha 『『tenā』』tiādi. Idaṃ vuttaṃ hoti – anulomena paṭiccasamuppādakathā nāma vaṭṭakathā, taṃ kathaneneva bhagavā ete diṭṭhigatikā yāvidaṃ micchādassanaṃ na paṭinissajjanti, tāva iminā paccayaparamparena vaṭṭeyeva nimujjantīti dassesīti. Ito bhavādito. Ettha bhavādīsu. Esa nayo sesapadadvayepi. Iminā apariyantaṃ aparāparuppattiṃ dasseti. Vipannaṭṭhāti vividhena nāsitā.

Vivaṭṭakathādivaṇṇanā

我來 助您翻譯這段巴利文： 註釋中說"緣漏"，這與例證經不符。"此緣"是"此"的"m"音變成"d"音。但語法學家們說："因為看到這樣的用例，'ida'詞才是原形"，這是不合適的，因為可以看到依音變等有各種用例。就像依音變說"amū"也見到"asū"，說"imesu"也見到"esu"，同樣在這裡音變在詞組中如同在複合詞中也可得到，如"jānipati tudampati"。這裡還有什麼好說的，應當視已得無礙解的大迦旃延長老所說的為準。 "有愛"是指成為有結的愛。"此緣"是從這個無明緣。因為說"什麼是有愛的食？應說是'無明'"。"有見"是指常見。但這裡"此緣"的意思是受緣。難道不是應該只說諸見嗎？那麼說緣起有什麼用呢？針對這個質問而說"因此"等。這是說 - 順說緣起論即是輪迴論，世尊以說這個而顯示這些持見者只要不捨棄這個邪見，就會依這個緣的相續而沉淪於輪迴中。"從這個"是從這個有等。"在這裡"是在這些有等中。這個方法在其餘兩句中也是一樣。以此顯示無邊際的一再生起。"壞失"是以種種方式破壞。 轉離輪迴論等的解釋

145.Diṭṭhigatikādhiṭṭhānanti diṭṭhigatikānaṃ micchāgāhadassanavasena adhiṭṭhānabhūtaṃ, diṭṭhigatikavasena puggalādhiṭṭhānanti vuttaṃ hoti. Puggalādhiṭṭhānadhammadesanā hesā. Yuttayogabhikkhuadhiṭṭhānanti yuttayogānaṃ bhikkhūnamadhiṭṭhānabhūtaṃ, bhikkhuvasena puggalādhiṭṭhānanti vuttaṃ hoti. Vivaṭṭanti vaṭṭato vigataṃ. 『『Yehī』』tiādinā diṭṭhigatikānaṃ micchādassanassa kāraṇabhūtāya vedanāya paccayabhūtaṃ heṭṭhā vuttameva phassāyatanamidha gahitaṃ desanākusalena bhagavatāti dasseti. Vedanākammaṭṭhāneti 『『vedanānaṃ samudaya』』ntiādikaṃ imaṃ pāḷiṃ sandhāya vuttaṃ. Kiñcimattameva visesoti āha 『『yathā panā』』tiādi. Nti 『『phassasamudayā, phassanirodhā』』ti vuttaṃ kāraṇaṃ. 『『Āhārasamudayā』』tiādīsu kabaḷīkāro āhāro veditabbo. So hi 『『kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo』』ti (paṭṭhā. 429) paṭṭhāne vacanato kammasamuṭṭhānānampi cakkhādīnaṃ upatthambhakapaccayo hotiyeva. 『『Nāmarūpasamudayā』』tiādīsu vedanādikkhandhattayameva nāmaṃ. Nanu ca 『『nāmarūpapaccayā saḷāyatana』』nti vacanato sabbesu chasu phassāyatanesu 『『nāmarūpasamudayā nāmarūpanirodhā』』 icceva vattabbaṃ, atha kasmā cakkhāyatanādīsu 『『āhārasamudayā āhāranirodhā』』ti vuttanti? Saccametaṃ avisesena, idha pana evampi cakkhādīsu sambhavatīti visesato dassetuṃ tathā vuttanti daṭṭhabbaṃ.

Uttaritarajānaneneva diṭṭhigatassa jānanampi siddhanti katvā pāḷiyamanāgatepi 『『diṭṭhiñca jānātī』』ti vuttaṃ. Sīlasamādhipaññāyo lokiyalokuttaramissakā, vimutti pana ida heṭṭhimā phalasamāpattiyo 『『yāva arahattā』』ti aggaphalassa visuṃ vacanato. Paccakkhānumānena cettha pajānanā, tenevāha 『『bahussuto ganthadharo bhikkhu jānātī』』tiādi, yathālābhaṃ vā yojetabbaṃ. Desanā panāti ettha pana-saddo aruciyattho, tenimaṃ dīpeti – yadipi anāgāmiādayo yathābhūtaṃ pajānanti, tathāpi arahato ukkaṃsagativijānanavasena desanā arahattanikūṭena niṭṭhāpitāti. Suvaṇṇageho viya ratanamayakaṇṇikāya desanā arahattakaṇṇikāya niṭṭhāpitāti attho. Ettha ca 『『yato kho…pe… pajānātī』』ti etena dhammassa niyyānikabhāvena saddhiṃ saṅghassa suppaṭipattiṃ dasseti, teneva aṭṭhakathāyaṃ 『『ko evaṃ jānātīti? Khīṇāsavo jānāti, yāva āraddhavipassako jānātī』』ti paripuṇṇaṃ katvā bhikkhusaṅgho dassito, tena yadetaṃ heṭṭhā vuttaṃ 『『bhikkhusaṅghavasenāpi dīpetu』』nti (dī. ni. aṭṭha. 1.8), taṃ yathārutavaseneva dīpitaṃ hotīti daṭṭhabbaṃ.

146.『『Desanājālavimutto diṭṭigatiko nāma natthī』』ti dassanaṃ desanāya kevalaparipuṇṇataṃ ñāpetunti veditabbaṃ. Anto jālassāti antojālaṃ, dabbapavesanavasena antojāle akatāpi tannissitavādappavesanavasena katāti antojālīkatā, anto jālassa tiṭṭhantīti vā antojālā, dabbavasena anantojālāpi tannissitavādavasena antojālā katāti antojālīkatā. Abhūtatabbhāve karāsabhūyoge vikāravācakato īpaccayo, antasarassa vā īkārādesoti saddavidū yathā 『『dhavalīkāro, kabaḷīkāro』』ti (saṃ. ni.

我來幫您翻譯這段巴利文： "持見者依止"是指作為持見者邪執見解的依止，即是說依持見者而成為人的依止。這是依人而說法的教說。"瑜伽比丘依止"是指作為修習瑜伽的比丘們的依止，即是說依比丘而成為人的依止。"轉離"是離開輪迴。通過"以此等"等顯示善巧說法的世尊在這裡取用前面已說的作為持見者邪見的因即受的緣的觸處。"受業處"是指"受的集起"等這段經文而說的。"只是某些差別"，所以說"但是如何"等。"因"是指所說的"緣觸集起，緣觸滅"。在"緣食集起"等中應知段食。因為在《發趣論》中說"段食對這個身體是以食緣作為緣"，所以它也確實是業所生的眼等的支援緣。在"緣名色集起"等中，名只是受等三蘊。難道不是因為說"緣名色有六處"，所以對一切六觸處都應該只說"緣名色集起、緣名色滅"嗎？那麼為什麼在眼處等中說"緣食集起、緣食滅"呢？這在一般情況下是真的，但應當看到在這裡是爲了特別顯示在眼等中也是如此而那樣說的。 因為認為以更高的知而已成就對見的知，所以雖然在經文中沒有出現也說"知見"。戒定慧是世間出世間混合的，但解脫在這裡是下面的果定，因為"乃至阿羅漢"而別說最上果。這裡是以現量和比量而了知，所以說"多聞持教的比丘知"等，或者應當根據所得而配合。"但教說"中的"但"字表示不喜，由此顯示這個 - 雖然阿那含等如實了知，但是依阿羅漢最勝的了知方式而說，教說是以阿羅漢為頂點而結束的。意思是如同黃金屋以寶石頂尖而結束，教說是以阿羅漢為頂尖而結束。這裡通過"從何時...乃至...了知"顯示法的出離性和僧的善行，因此在註釋中說"誰這樣知？漏盡者知，乃至已開始觀者知"而完整地顯示比丘僧團，由此應當看到前面所說"也依比丘僧團而顯示"是依文字本身而顯示的。 "沒有能脫離教說之網的持見者"的顯示應當知道是爲了表明教說的完全圓滿。"在網內"是內網，雖然依事物的進入而未做在內網中，但依所依之說的進入而做了，所以成為在內網中，或者住在網內即是內網，雖然依事物而不在內網，但依所依之說而在內網，所以成為在內網中。語法學家們說當表示非實事物的狀態時，在"kar"詞根與"as"詞根結合時表示變化，加"ī"詞尾，或者末音變成"ī"音，如"dhavalīkāro, kabaḷīkāro"等。;

1.181), imamatthaṃ dassetuṃ 『『imassā』』tiādi vuttaṃ. Nissitā avasitāva hutvā ummujjamānā ummujjantīti attho. Māna-saddo cettha bhāvenabhāvalakkhaṇattho appahīnena ummujjanabhāvena puna ummujjanabhāvassa lakkhitattā, tathā 『『osīdantā』』tiādīsupi anta-saddo. Ummujjaneneva avuttassāpi nimujjanassa gahaṇanti dasseti 『『osīdantā』』tiādinā. Tattha apāyūpapattivasena adho osīdanaṃ, sampattibhavavasena uddhamuggamanaṃ. Tathā parittabhūmimahaggatabhūmivasena, diṭṭhiyā olīnatātidhāvanavasena, pubbantānudiṭṭhiaparantānudiṭṭhivasena ca yathākkamaṃ yojetabbaṃ. Pariyāpannāti antogadhā. Tabbhāvo ca tadābaddhenāti vuttaṃ 『『etena ābaddhā』』ti. 『『Na hetthā』』tiādinā yathāvuttapāḷiyā āpannatthaṃ dasseti.

Idāni upamāsaṃsandanamāha 『『kevaṭṭo viyā』』tiādinā. Ke udake vaṭṭati paricaratīti kevaṭṭo, macchabandho. Kāmaṃ kevaṭṭantevāsīpi pāḷiyaṃ vutto, so pana tadanugatikovāti tathā vuttaṃ. Dasasahassilokadhātūti jātikkhettaṃ sandhāyāha tattheva paṭivedhasambhavato, aññesañca taggahaṇeneva gahitattā. Aññatthāpi hi diṭṭhigatikā ettha pariyāpannā antojālīkatāva. Oḷārikāti pākaṭabhāvena thūlā. Tassāti parittodakassa.

147.『『Sabbadiṭṭhīnaṃ saṅgahitattā』』ti etena vādasaṅgahaṇena puggalasaṅgahoti dasseti. Attano…pe… dassentoti desanākusalatāya yathāvuttesu diṭṭhigatikānaṃ ummujjananimujjanaṭṭhānabhūtesu katthacipi bhavādīsu attano anavarodhabhāvaṃ dassento. Nayantīti satte icchitaṭṭhānamāvahanti, taṃ pana tathāākaḍḍhanavasenāti āha 『『gīvāyā』』tiādi. 『『Nettisadisatāyā』』ti iminā sadisavohāraṃ, upamātaddhitaṃ vā dasseti. 『『Sā hī』』tiādi sadisatāvibhāvanā. Gīvāyāti ettha mahājanānanti sambandhīniddeso netīti etthāpi kammabhāvena sambajjhitabbo nī-saddassa dvikammikattā, ākhyātapayoge ca bahulaṃ sāmivacanassa kattukammatthajotakattā. Assāti anena bhagavatā, sā bhavanetti ucchinnāti sambandho. Puna appaṭisandhikabhāvāti sāmatthiyatthamāha. Jīvitapariyādāne vutteyeva hi puna appaṭisandhikabhāvo vutto nāma tasseva adassanassa padhānakāraṇattā. 『『Na dakkhantī』』ti ettha anāgatavacanavasena padasiddhi 『『yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissatī』』tiādīsu (pārā. 228; saṃ. ni. 2.202) viyāti dasseti 『『na dakkhissantī』』ti iminā. Kiṃ vuttaṃ hotīti āha 『『apaṇṇattikabhāvaṃ gamissantī』』ti. Apaṇṇattikabhāvanti ca dharamānakapaṇṇattiyā eva apaṇṇattikabhāvaṃ, atītapaṇṇattiyā pana tathāgatapaṇṇatti yāva sāsanantaradhānā, tato uddhampi aññabuddhuppādesu pavattati eva yathā adhunā vipassiādīnaṃ. Tathā hi vakkhati 『『vohāramattameva bhavissatī』』ti (dī. ni. aṭṭha.

我來 幫您翻譯這段巴利文： 爲了顯示這個意思而說"這個"等。意思是依止而住，浮出時就浮出。這裡"māna"詞表示狀態的標誌，因為以未斷的浮出狀態而表示再浮出的狀態，同樣在"沉沒"等中的"anta"詞也是如此。通過"沉沒"等顯示以浮出而包含未說的沉沒。其中依墮落趣的生起而向下沉沒，依善趣有而向上升起。同樣應當依次配合依小地界大地界，依見的退縮和超越，以及依前際隨見和后際隨見。"攝入"是包含。因此是由於與之相系，所以說"與此相系"。通過"因為在這下"等顯示如前所說經文的意義。 現在說明譬喻的對應關係，通過"如漁夫"等。在水中活動、遊動的是漁夫，即捕魚者。雖然經中也說到漁夫的弟子，但他是隨從於漁夫，所以那樣說。"一萬世界"是指生地，因為只在那裡能夠通達，其他的也因取那個而被取。因為在其他處的持見者也包含在這裡，成為在網內。"粗大"是以顯著而粗。"它的"是指少水的。 "因為攝集一切見"，通過這個顯示以說的攝集而有人的攝集。"顯示自己...乃至...顯示"是以善巧說法而顯示在前面所說的作為持見者浮沉之處的任何有等中自己沒有繫縛。"引導"是將眾生帶到所欲之處，而那是通過如此牽引，所以說"以頸"等。通過"因為如引導"顯示相似的言說，或者相似的詞尾。"因為它"等是相似性的顯示。"以頸"這裡的"大眾的"是關係語的表示，也應當與"引導"中的業處相連，因為"引導"有兩個業處，在動詞的用法中，屬格多表示主格和業格的意思。"它"是這個世尊，"那個有的引導已斷"是相連。又說"不再結生"是說能力的意思。因為說了生命的終結，就說是不再結生，因為那個不現的是主要原因。通過"將不見"顯示在"不見"這裡依未來語而有詞的成立，如在"聲聞將會知道或見到或作證如此的事"等中。什麼是所說的意思呢？說"將成為無施設狀態"。"無施設狀態"是現存施設的無施設狀態，但是過去的施設，如來的施設乃至教法滅盡，從那以後在其他佛出現時也仍然執行，如現在毗婆尸等的。因此將說"只是言說而已"。

1.147) paññāya cettha paṇṇādesoti neruttikā.

Kāyoti attabhāvo, yo rūpārūpadhammasamūho. Evañhissa ambarukkhasadisatā, tadavayavānañca rūpakkhandhacakkhāyatanacakkhudhātādīnaṃ ambapakkasadisatā yujjati. Tanti kāyaṃ. Pañcapakkadvādasapakkaaṭṭhārasapakkaparimāṇāti pañcapakkaparimāṇā ekā, dvādasapakkaparimāṇā ekā, aṭṭhārasapakkaparimāṇā ekāti tividhā pakkambaphalapiṇḍī viya. Piṇḍo etassāti piṇḍī, thavako. Tadanvayānīti vaṇṭānugatāni, tenāha 『『taṃyeva vaṇṭaṃ anugatānī』』ti.

Maṇḍūkakaṇṭakavisasamphassanti visavantassa bhekavisesassa kaṇṭakena, tadaññena ca visena samphassaṃ, maṇḍūkakaṇṭake vijjamānassa visassa samphassaṃ vā. Sakaṇṭako jalacārī satto idha maṇḍūko nāma, yo 『『pāsāṇakacchapo』』ti voharanti, tassa naṅguṭṭhe aggakoṭiyaṃ ṭhito kaṇṭakotipi vadanti. Ekaṃ visamacchakaṇṭakantipi eke. Kirāti anussavanatthe nipāto. Ettha ca vaṇṭacchede vaṇṭūpanibandhānaṃ ambapakkānaṃ ambarukkhato vicchedo viya bhavanetticchede tadupanibandhānaṃ khandhādīnaṃ santānato vicchedoti ettāvatāva pāḷiyamāgataṃ opammaṃ, tadavasesaṃ pana atthato laddhamevāti daṭṭhabbaṃ.

148.Buddhabalanti buddhānaṃ ñāṇabalaṃ. Kathitasuttassa nāmāti ettha nāma-saddo sambhāvane nipāto, tena 『『evampi nāma kathitasuttassā』』ti vuttanayena suttassa guṇaṃ sambhāveti. Handāti vossaggatthe. Tena hi adhunāva gaṇhāpessāmi. Na papañcaṃ karissāmīti vossaggaṃ karoti.

Dhammapariyāyeti dhammadesanāsaṅkhātāya pāḷiyā. Idhatthoti diṭṭhadhammahitaṃ. Paratthoti samparāyahitaṃ, tadubhayattho vā. Bhāsitatthopi yujjati 『『dhammajāla』』nti ettha tantidhammassa gahitattā. Ihāti idha sāsane. Nanti nipātamattaṃ 『『na naṃ suto samaṇo gotamo』』tiādīsu viya. Nti dhammāti pāḷidhammā. Sabbena sabbaṃ saṅgaṇhanato atthasaṅkhātaṃ jālametthāti atthajālaṃ. Tathā dhammajālaṃ brahmajālaṃ diṭṭhijālanti etthāpi. Saṅgāmaṃ vijināti etenāti saṅgāmavijayo, saṅgāmo cettha pañcahi mārehi samāgamanaṃ abhiyujjhananti āha 『『devaputtamārampī』』tiādi. Atthasampattiyā hi atthajālaṃ. Byañjanasampattiyā, sīlādianavajjadhammaniddesato ca dhammajālaṃ. Seṭṭhaṭṭhena brahmabhūtānaṃ maggaphalanibbānānaṃ vibhattattā brahmajālaṃ. Diṭṭivivecanamukhena suññatāpakāsanena sammādiṭṭhiyā vibhattattā diṭṭhijālaṃ. Titthiyavādanimmaddanupāyattā anuttaro saṅgāmavijayoti evampettha atthayojanā veditabbā.

Nidānāvasānatoti 『『atha bhagavā anuppatto』』ti vacanasaṅkhātanidānapariyosānato. Mariyādāvadhivacanañhetaṃ. Apica nidānāvasānatoti nidānapariyosāne vuttattā nidānāvasānabhūtato 『『mamaṃ vā bhikkhave, pare avaṇṇaṃ bhāseyyu』』ntiādi (dī. ni. 1.5, 6) vacanato. Ābhividhiavadhivacanañhetaṃ. Idañca 『『avocā』』ti kiriyāsambandhanena vuttaṃ. 『『Nidānena ādikalyāṇa』』nti vacanato pana nidānampi nigamanaṃ viya suttapariyāpannameva. Alabbha…pe… gambhīranti sabbaññutaññāṇassa visesanaṃ.

我來幫您翻譯這段巴利文： 語法學家們說這裡"paññā"詞的"paṇṇā"是詞形變化。 "身"是自體，即色法、無色法的集合。因為這樣它與芒果樹相似，其組成部分的色蘊、眼處、眼界等與芒果果實相似是恰當的。"它"是指身。"五串、十二串、十八串大小"是指一種五串大小的，一種十二串大小的，一種十八串大小的，如三種芒果果實串。"有串"是它有串，即串。"隨順於它"是隨著莖，所以說"隨著那個莖"。 "蛙刺毒觸"是有毒的特殊青蛙的刺和其他的毒的接觸，或者是在蛙刺中存在的毒的接觸。這裡"蛙"是指帶刺的水生生物，即所謂的"石龜"，有人說它尾巴尖端有刺。有些人說是一種毒魚刺。"據說"是表示傳聞的語氣詞。這裡如同切斷莖時與莖相連的芒果從芒果樹斷離，如此切斷有的引導時與之相連的諸蘊等從相續斷離，經中的譬喻只到這裡為止，其餘的應當看到是從義理得來的。 "佛力"是佛陀們的智力。"已說經的名"這裡"名"字是表示讚歎的語氣詞，由此如說"已如此說的經"而讚歎經的功德。"來"是捨棄的意思。因為以此我現在就要使理解。"我不作延遲"而作捨棄。 "法門"是指稱為法教的經文。"此義"是現法利益。"彼義"是來世利益，或者兩者的利益。因為在"法網"中取了聖教法，所以"所說的義"也是恰當的。"在這裡"是在這個教法中。"na"是語氣詞，如在"未曾聞沙門喬達摩"等中。"法"是經文法。因為完全地攝集，所以有稱為義的網，即是義網。同樣在"法網、梵網、見網"中也是如此。"以此戰勝戰爭"是戰勝，這裡戰爭是與五種魔的相遇戰鬥，所以說"天子魔"等。因為義的圓滿而是義網。因為文的圓滿，和因為說示戒等無過失法而是法網。因為以最勝義分別了成為梵的道、果、涅槃而是梵網。因為通過見的抉擇而顯示空性，分別了正見而是見網。因為是降伏外道說的方便而是無上的戰勝。這裡應當如此理解義的配合。 "從序分末"是從稱為"那時世尊已到達"的說話的序分結束。因為這是表示邊際的言說。又"從序分末"是因為在序分結束時所說，從作為序分末的"諸比丘，或者他人說我的過失"等的說話。因為這是表示範圍的言說。這是依"說"的動作關係而說的。但是因為說"以序分而初善"，所以序分也如結語一樣是屬於經的部分。"不可得...乃至...甚深"是對一切知智的形容。

1. Yathā anattamanā attano anatthacaratāya paramanā verimanā nāma honti, yathāha dhammarājā dhammapade,udāne ca –

『『Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ;

Micchāpaṇihitaṃ cittaṃ, pāpiyo naṃ tato kare』』ti. (dha. pa. 42; udā. 33);

Na evamime anattamanā, ime pana attano atthacaratāya attamanā nāma hontīti āha 『『sakamanā』』ti. Sakamanatā ca pītiyā gahitacittattāti dasseti 『『buddhagatāyā』』tiādinā.

Ayaṃ pana aṭṭhakathāto aparo nayo – attamanāti samattamanā, imāya desanāya paripuṇṇamanasaṅkappāti attho. Desanāvilāso desanāya vijambhanaṃ, tañca desanākiccanipphādakaṃ sabbaññutaññāṇameva. Karavīkassa rutamiva mañjumadhurassaro yassāti karavīkarutamañjū, tena. Amatābhisekasadisenāti kāyacittadarathavūpasamakaṃ sabbasambhārābhisaṅkhataṃ udakaṃ dīghāyukatāsaṃvattanato amataṃ nāma. Tenābhisekasadisena. Brahmuno saro viya aṭṭhaṅgasamannāgato saro yassātibrahmassaro, tena. Abhinandatīti taṇhāyati, tenāha 『『taṇhāyampi āgato』』ti. Anekatthattā dhātūnaṃ abhinandantīti upagacchanti sevantīti atthoti āha 『『upagamanepī』』ti.

Tathā abhinandantīti sampaṭicchantīti atthamāha 『『sampaṭicchanepī』』ti. Abhinanditvāti vuttoyevattho 『『anumoditvā』』ti iminā pakāsitoti sandhāya 『『anumodanepī』』ti vuttaṃ.

Imamevatthaṃ gāthābandhavasena dassetuṃ 『『subhāsita』』ntiādimāha. Tattha saddato subhāsitaṃ, atthato sulapitaṃ. Sīlappakāsanena vā subhāsitaṃ, suññatāpakāsanena sulapitaṃ. Diṭṭhivibhajanena vā subhāsitaṃ, tannibbedhakasabbaññutaññāṇavibhajanena sulapitaṃ. Evaṃ avaṇṇavaṇṇanisedhanādīhipi idha dassitappakārehi yojetabbaṃ. Tādinoti iṭṭhāniṭṭhesu samapekkhanādīhi pañcahi kāraṇehi tādibhūtassa. Imassa padassa vitthāro 『『iṭṭhāniṭṭhe tādī, cattāvīti tādī, vantāvīti tādī』』tiādinā (mahāni. 38) mahāniddese vutto, so upari aṭṭhakathāyampi āvibhavissati. Kiñcāpi 『『katamañca taṃ bhikkhave』』tiādinā (dī. ni.

我來幫您翻譯這段巴利文： 就像不喜心因為對自己不利而成為極度的、敵意的心，如法王在《法句經》和《自說經》中說： "敵人對敵人，仇者對仇者， 邪惡的心意，會造更大惡。" 這些不喜心不是這樣，這些因為對自己有利而成為喜心，所以說"自心"。顯示自心性是因為心被喜悅所攝，通過"佛生起的"等。 這是另一個不同於註釋的解釋 - "喜心"是完全的心，意思是以這個教說而心意圓滿。教說的光輝是教說的展現，而那就是完成教說作用的一切知智。"如迦羅頻伽鳥聲悅耳"是指其聲音如迦羅頻伽鳥聲般悅耳柔和。"如甘露灌頂"是指如同能平息身心熱惱、具備一切資具、能導致長壽而稱為甘露的水的灌頂。"梵音"是指如同梵天之音具足八支的聲音。"歡喜"是渴愛，所以說"在渴愛中也來"。因為詞根有多義，"歡喜"也有趨近、親近的意思，所以說"在趨近中也"。 同樣"歡喜"有接受的意思，所以說"在接受中也"。"歡喜"的意思已通過"隨喜"這個而顯示，考慮到這點而說"在隨喜中也"。 爲了以偈頌的方式顯示這個意思而說"善說"等。其中依文是善說，依義是善語。或者以戒的顯示而善說，以空性的顯示而善語。或者以見的分別而善說，以能通達那個的一切知智的分別而善語。如此也應當依這裡所顯示的遮止誹謗讚歎等方式來配合。"如是"是指由於平等看待可意不可意等五種原因而成為如是者。這個詞的詳細解釋在《大義釋》中說："在可意不可意中如是，在已舍中如是，在已吐中如是"等，這在後面的註釋中也會顯現。雖然通過"諸比丘，什麼是那個"等。;

1.7) tattha tattha pavattāya kathetukamyatāpucchāya vissajjanavasena vuttattā idaṃ suttaṃ veyyākaraṇaṃ nāma bhavati. Byākaraṇameva hi veyyākaraṇaṃ, tathāpi pucchāvissajjanāvasena pavattaṃ suttaṃ sagāthakaṃ ce, geyyaṃ nāma bhavati. Niggāthakaṃ, ce aṅgantaraheturahitañca, veyyākaraṇaṃ nāma. Iti pucchāvissajjanāvasena pavattassāpi geyyasādhāraṇato, aṅgantaraheturahitassa ca niggāthakabhāvasseva anaññasādhāraṇato pucchāvissajjanabhāvamanapekkhitvā niggāthakabhāvameva veyyākaraṇahetutāya dassento 『『niggāthakattā hi idaṃ veyyākaraṇa』』nti āha.

Kasmāti codanaṃ sodheti 『『bhaññamāneti hi vutta』』nti iminā. Ubhayasambandhapadañhetaṃ heṭṭhā, upari ca sambajjhanato. Idaṃ vuttaṃ hoti – 『『bhaññamāne』』ti vattamānakālavasena vuttattā na kevalaṃ suttapariyosāneyeva, atha kho dvāsaṭṭhiyā ṭhānesu akampitthāti veditabbāti. Yadevaṃ sakalepi imasmiṃ sutte bhaññamāne akampitthāti atthoyeva sambhavati, na pana tassa tassa diṭṭhigatassa pariyosāne pariyosāneti atthoti? Nāyamanuyogo katthacipi na pavisati sambhavamatteneva anuyuñjanato, ayaṃ pana attho na sambhavamatteneva vutto, atha kho desanākāle kampanākāreneva ācariyaparamparābhatena. Teneva hi ākārenāyamattho saṅgītimāruḷho, tathāruḷhanayeneva ca saṅgahakārena vuttoti niṭṭhamettha gantabbaṃ, itarathā atakkāvacarassa imassatthassa takkapariyāhatakathanaṃ anupapannaṃ siyāti. Evamīdisesu. 『『Dhātukkhobhenā』』tiādīsu attho mahāparinibbānasuttavaṇṇanāya (dī. ni. aṭṭha. 2.171) gahetabbo.

Aparesupīti ettha pi-saddena pāramipavicayanaṃ sampiṇḍeti. Vuttañhi buddhavaṃse –

『『Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampathā』』ti. (bu. vaṃ. 166);

Tathā sāsanapatiṭṭhānantaradhānādayopi. Tattha sāsanapatiṭṭhāne tāva bhagavato veḷuvanapaṭiggahaṇe, mahāmahindattherassa mahāmeghavanapaṭiggahaṇe, mahāariṭṭhattherassa vinayapiṭakasajjhāyaneti evamādīsu sāsanassa mūlāni otiṇṇānīti pītivasaṃ gatā naccantā viya ayaṃ mahāpathavī kampittha. Sāsanantaradhāne pana 『『aho īdisassa saddhammassa antaradhāna』』nti domanassappattā viya yathā taṃ kassapassa bhagavato sāsanantaradhāne. Vuttañhetamapadāne –

『『Tadāyaṃ pathavī sabbā, acalā sā calācalā;

Sāgaro ca sasokova, vinadī karuṇaṃ gira』』nti. (apa. 2.54.131);

Bodhimaṇḍūpasaṅkamaneti visākhāpuṇṇamadivase paṭhamaṃ bodhimaṇḍūpasaṅkamane. Paṃsukūlaggahaṇeti puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitassa sāṇamayapaṃsukūlassa tumbamatte pāṇe vidhunitvā mahāariyavaṃse ṭhatvā gahaṇe. Paṃsukūladhovaneti tasseva paṃsukūlassa dhovane. Kāḷakārāmasuttaṃ (a. ni. 4.24) aṅguttarāgame catukkanipāte. Gotamakasuttampi (a. ni. 3.176) tattheva tikanipāte. Vīriyabalenāti mahābhinikkhamane cakkavattisiripariccāgahetubhūtavīriyappabhāvena. Bodhimaṇḍūpasaṅkamane –

『『Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatu;

Upasussatu nissesaṃ, sarīre maṃsalohita』』nti. (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5;

我來幫您翻譯這段巴利文： 雖然因為在各處通過回答想要說的問題而說，此經成為解說，因為解釋就是解說，但是如果依問答方式進行而有偈頌的經，稱為應頌。如果無偈頌且無其他支分的原因，則稱為解說。因此雖然依問答方式進行也共于應頌，而無其他支分原因且無偈頌則不共于其他，不考慮問答性質而只顯示無偈頌性作為解說的原因，所以說"因為無偈頌，所以這是解說"。 通過"因為說'正說時'"來清除"為什麼"的質問。這是與上下都相連的詞。這是說的意思 - 因為以現在時說"正說時"，所以應當知道不只是在經末，而且在六十二處震動。這樣的話在說這整部經時震動的意思確實存在，而不是在每個見的結束時結束的意思，這樣不是嗎？這個問難在任何地方都不能進入，因為只依可能性而問難，但這個意思不是隻依可能性而說，而是依教說時震動的方式由師承傳來。因為正是以那個方式這個意思被結集，結集者也是依所結集的方式而說，應當在這裡得到這個結論，否則對這個不可思議的意思的說明將會成為被思維所破壞而不合適。在這樣的情況下也是如此。在"以界動搖"等中的意思應當從《大般涅槃經》的註釋中獲取。 "在其他"中，"pi"(也)字總括波羅蜜的考察。因為在《佛種姓》中說： "當思惟諸法，自性味相時， 以法力大地，萬界皆震動。" 同樣教法的建立和滅沒等也是。其中首先在教法建立時，如在世尊接受竹林，大名稱長老接受大雲林，大阿里塔長老誦讀律藏等時，因為教法的根已下降，這個大地好像因喜悅而跳舞般震動。而在教法滅沒時，好像因"啊！如此正法滅沒"而得憂，如在迦葉世尊的教法滅沒時。因為在《譬喻經》中這樣說： "那時這一切，不動之大地， 海洋似憂愁，發出悲泣聲。" "趨向菩提座"是在毗舍佉月圓日第一次趨向菩提座時。"取糞掃衣"是站在大聖種中，抖落被奴女富樓那包裹后丟在生尸林中的麻制糞掃衣上約一升量的生物而取用時。"洗糞掃衣"是洗那件糞掃衣時。《迦羅迦蘭經》在《增支部》四集中。《瞿曇經》也在三集中。"以精進力"是以在大出離時捨棄轉輪王莊嚴為因的精進威力。在趨向菩提座時： "任令皮筋骨，唯余而堅住， 令幹盡無餘，身中諸肉血。"

8.13; mahāni. 196; avidūrenidānakathā);

Vuttacaturaṅgasamannāgatavīriyānubhāvenāti yathārahamattho veditabbo. Acchariyavegābhihatāti vimhayāvahakiriyānubhāvaghaṭṭitā. Paṃsukūladhovane bhagavato puññatejenāti vadanti. Paṃsukūlaggahaṇe yathā acchariyavegābhihatāti yuttaṃ viya dissati, taṃ pana kadāci pavattattā 『『akālakampanenā』』ti vuttaṃ. Vessantarajātake (jā. 2.22.1655) pana pāramīpūraṇapuññatejena anekakkhattuṃ kampitattā akālakampanaṃ nāma bhavati. Sakkhinidassane kathetabbassa atthassānurūpato sakkhi viya bhavatīti vuttaṃ 『『sakkhibhāvenā』』ti yathā taṃ māravijayakāle (jā. aṭṭha. 1.avidūrenidānakathā). Sādhukāradānenāti pakaraṇānurūpavasena vuttaṃ yathā taṃ dhammacakkappavattanasaṅgītikālādīsu (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma.

我來 助您翻譯這段巴利文： 應當理解所說的具足四支精進的威力的意思是適當的。"被稀有力擊中"是被引生驚歎的行為威力所擊。在洗糞掃衣時，他們說是由於世尊的福德威力。在取糞掃衣時，如同"被稀有力擊中"似乎是恰當的，但那因為是在非時發生，所以說"非時震動"。而在《韋山達羅本生》中，因為以圓滿波羅蜜的福德威力而多次震動，所以稱為非時震動。在作證顯示時，因為與所說的義相應而如同作證，所以說"以作證性"，如在戰勝魔羅時那樣。"以給予善哉"是依文脈關係而說的，如在轉法輪結集時等那樣。

3.301).

『『Na kevala』』ntiādinā anekatthapathavīkampanadassanamukhena imassa suttassa mahānubhāvatāyeva dassitā. Tattha jotivaneti nandavane. Tañhi sāsanassa ñāṇālokasaṅkhātāya jotiyā pātubhūtaṭṭhānattā jotivananti vuccatīti vinayasaṃvaṇṇanāyaṃ vuttaṃ. Dhammanti anamataggasuttādidhammaṃ. Pācīnaambalaṭṭhikaṭṭhānanti pācīnadisābhāge taruṇambarukkhena lakkhitaṭṭhānaṃ.

Evanti bhagavatā desitakālādīsu pathavīkampanamatidisati. Anekasoti anekadhā. Sayambhunā desitassa brahmajālassa yassa suttaseṭṭhassāti yojanā. Idhāti imasmiṃ sāsane. Yonisoti micchādiṭṭhippahānasammādiṭṭhisamādānādinā ñāyena upāyena paṭipajjantūti attho. Ayaṃ tāvettha aṭṭhakathāya līnatthavibhāvanā.

Pakaraṇanayavaṇṇanā

『『Ito paraṃ ācariya-dhammapālena yā katā;

Samuṭṭhānādihārādi-vividhatthavibhāvanā.

Na sā amhehupekkheyyā, ayañhi tabbisodhanā;

Tasmā tampi pavakkhāma, sotūnaṃ ñāṇavuḍḍhiyā.

Ayañhi pakaraṇanayena pāḷiyā atthavaṇṇanā – pakaraṇanayoti ca tambapaṇṇibhāsāya vaṇṇanānayo. 『『Nettipeṭakappakaraṇe dhammakathikānaṃ yojanānayotipi vadantī』』ti abhidhammaṭīkāyaṃ vuttaṃ. Yasmā panāyaṃ desanāya samuṭṭhānapayojanabhājanesu, piṇḍatthesu ca paṭhamaṃ niddhāritesu sukarā, hoti suviññeyyā ca, tasmā –

Samuṭṭhānaṃ payojanaṃ, bhājanañcāpi piṇḍatthaṃ;

Niddhāretvāna paṇḍito, tato hārādayo saṃse.

Tattha samuṭṭhānaṃ nāma desanānidānaṃ, taṃ sādhāraṇamasādhāraṇanti duvidhaṃ, tathā sādhāraṇampi ajjhattikabāhirato. Tattha sādhāraṇaṃ ajjhattikasamuṭṭhānaṃ nāma bhagavato mahākaruṇā. Tāya hi samussāhitassa lokanāthassa veneyyānaṃ dhammadesanāya cittaṃ udapādi, taṃ sandhāya vuttaṃ 『『sattesu kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī』』tiādi. Ettha ca tividhāvatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saddhammadesanāhatthadānehi saṃsāramahoghato sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇadasabalañāṇādayopi desanāya sādhāraṇamajjhattikasamuṭṭhānaṃ nāma. Sabbañhi ñeyyadhammaṃ tesaṃ desetabbākāraṃ, sattānaṃ āsayānusayādikañca yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicitranayadesanaṃ pavattesi. Bāhiraṃ pana sādhāraṇasamuṭṭhānaṃ dasasahassimahābrahmaparivārassa sahampatibrahmuno ajjhesanaṃ. Tadajjhesanañhi pati dhammagambhīratāpaccavekkhaṇājanitaṃ appossukkataṃ paṭippassambhetvā dhammassāmī dhammadesanāya ussāhajāto ahosi.

我來幫您翻譯這段巴利文： 通過"不僅"等，通過顯示多種大地震動而顯示了此經的大威力。其中在"光林"是指難陀林。因為那裡是正法的智慧之光顯現之處，所以在律注中說稱為光林。"法"是指無始等經。"東庵婆羅樹地方"是在東方區域以年輕的芒果樹標記的地方。 "如此"指示在世尊說法時等的地震。"多種"是多方面。"自生者所說的最勝經梵網"的結構。"在這裡"是在這個教法中。"如理"的意思是以斷除邪見、受持正見等方式、方法而行道。這裡首先是註釋的隱義顯示。 論述釋文 "從此之後阿阇梨達摩波羅所作的， 顯示集起等運用等種種義。 我們不應忽視它，因為這是對它的清凈， 因此我們也將說它，爲了聽者智慧增長。 這是依論述方式對經文的義釋 - 論述方式即是銅鍱語的釋文方式。在阿毗達磨復注中說："也說是《導論》《藏論》中法師們的配合方式"。因為這在首先確定說法的集起、目的、器已后容易理解，所以 - 智者應先確定，集起與目的， 以及器和總義，然後說運用等。 其中集起即是說法緣起，那分為共通和不共通兩種，同樣共通也分為內外。其中共通的內集起是指世尊的大悲。因為被它激發的世間導師生起為眾生說法的心，關於這點說"緣于對眾生的悲愍，以佛眼觀察世間"等。這裡應當看到也攝三種狀態的大悲，因為它生起只是爲了以正法說示和施手而度化眾生出離輪迴大暴流。如同大悲，一切知智、十力智等也是說法的共通內集起。因為世尊如實知一切所知法、它們的應說方式和眾生的意樂隨眠等，以對處非處等的善巧而隨順所化眾生的意樂而說種種方法的說法。而外共通集起是以一萬大梵眾圍繞的娑婆主梵天的請求。因為對那個請求，法主止息了觀察法深性而生起的少欲，生起說法的精進。

Asādhāraṇampi ajjhattikabāhirato duvidhameva. Tattha ajjhattikaṃ yāya mahākaruṇāya, yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayameva. Sāmaññāvatthāya hi sādhāraṇampi samānaṃ mahākaruṇādivisesāvatthāya asādhāraṇaṃ bhavati, bāhiraṃ pana asādhāraṇasamuṭṭhānaṃ vaṇṇāvaṇṇabhaṇananti aṭṭhakathāyaṃ vuttaṃ. Apica nindāpasaṃsāsu sattānaṃ veneyyāghātānandādibhāvamanāpatti. Tattha ca anādīnavadassanaṃ bāhiramasādhāraṇasamuṭṭhānameva, tathā nindāpasaṃsāsu paṭipajjanakkamassa, pasaṃsāvisayassa ca khuddakādivasena anekavidhassa sīlassa, sabbaññutaññāṇassa ca sassatādidiṭṭhiṭṭhāne, taduttari ca appaṭihatacāratāya, tathāgatassa ca katthacipi bhavādīsu apariyāpannatāya sattānamanavabodhopi bāhiramasādhāraṇasamuṭṭhānaṃ.

Payojanampi sādhāraṇāsādhāraṇato duvidhaṃ. Tattha sādhāraṇaṃ anupādāparinibbānaṃ vimuttirasattā sabbāyapi bhagavato desanāya, tenevāha 『『etadatthā kathā, etadatthā mantanā』』tiādi (pari. 366) asādhāraṇaṃ pana bāhirasamuṭṭhānato vipariyāyena veditabbaṃ. Nindāpasaṃsāsu hi sattānanveneyyāghātānandādibhāvappattiādikaṃ imissā desanāya phalabhūtaṃ kāraṇabhāvena imaṃ desanaṃ payojeti. Phalañhi taduppādakasattiyā kāraṇaṃ payojeti nāma phale satiyeva tāya sattiyā kāraṇabhāvappattito. Atha vā yathāvuttaṃ phalaṃ imāya desanāya bhagavantaṃ payojetīti ācariyasāriputtattherena vuttaṃ. Yañhi desanāya sādhetabbaṃ phalaṃ, taṃ ākaṅkhitabbattā desanāya desakaṃ payojeti nāma. Apica kuhanalapanādinānāvidhamicchājīvaviddhaṃsanaṃ, dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ, diṭṭhisīsena paccayākāravibhāvanaṃ, chaphassāyatanavasena catusaccakammaṭṭhānaniddeso, sabbadiṭṭhigatānaṃ anavasesapariyādānaṃ, attano anupādāparinibbānadīpanañca payojanameva.

Bhājanaṃ pana desanādhiṭṭhānaṃ. Ye hi vaṇṇāvaṇṇanimittaanurodhavirodhavantacittā kuhanādivividhamicchājīvaniratā sassatādidiṭṭhipaṅkanimuggā sīlakkhandhādīsu aparipūrakārino abuddhaguṇavisesañāṇā veneyyā, te imissā desanāya bhājanaṃ.

我來幫您翻譯這段巴利文： 不共通也同樣從內外分為兩種。其中內的是以那個大悲和那個說法智而此經開展的兩者。因為雖然在一般情況下是共通的，但在大悲等特殊情況下成為不共通，而外不共通集起在註釋中說是說贊說毀。又說贊毀中眾生所化者不生嗔喜等。其中不見過患是外不共通集起，同樣在贊毀中的行道次第，以及讚歎對象的小等種種戒，以及一切知智在常見等見處，在那之上無礙行，如來在任何有等中不攝屬，眾生不瞭解這些也是外不共通集起。 目的也從共通不共通分為兩種。其中共通是無取般涅槃，因為世尊一切說法都以解脫為味，所以說"為此義而說，為此義而論"等。而不共通應當從外集起的相反而知。因為說贊毀中眾生所化者生嗔喜等，作為這個說法的果而成為因使這個說法運作。因為果以能生它的功能使因運作，因為只有在有果時那個功能才成為因。或者如阿阇梨舍利弗長老所說，如所說的果使世尊以此說法運作。因為應當由說法成就的果，因為是所希求的而使說法者運作。又破壞虛偽等種種邪命，解開六十二見網，以見為首而顯示緣起，以六觸處而說示四諦業處，完全窮盡一切見趣，顯示自己的無取般涅槃也是目的。 而器是說法所依。因為那些以贊毀為緣而有順逆心，專注于虛偽等種種邪命，沉沒在常見等見泥，在戒蘊等中不圓滿行，不知佛功德殊勝智的所化眾生，他們是此說法的器。

Piṇḍattho pana idha labbhamānapadehi, samudāyena ca suttapadena yathāsambhavaṃ saṅgahito attho. Āghātādīnaṃ akaraṇīyatāvacanena hi dassitaṃ paṭiññānurūpaṃ samaṇasaññāya niyojanaṃ, tathā khantisoraccānuṭṭhānaṃ, brahmavihārabhāvanānuyogo, saddhāpaññāsamāyogo, satisampajaññādhiṭṭhānaṃ, paṭisaṅkhānabhāvanābalasiddhi, pariyuṭṭhānānusayappahānaṃ, ubhayahitapaṭipatti, lokadhammehi anupalepo ca –

Pāṇātipātādīhi paṭivirativacanena dassitā sīlavisuddhi, tāya ca hirottappasampatti, mettākaruṇāsamaṅgitā, vītikkamappahānaṃ, tadaṅgappahānaṃ, duccaritasaṃkilesappahānaṃ, viratittayasiddhi, piyamanāpagarubhāvanīyatānipphatti, lābhasakkārasilokasamudāgamo, samathavipassanānaṃ adhiṭṭhānabhāvo, akusalamūlatanukaraṇaṃ, kusalamūlaropanaṃ, ubhayānatthadūrīkaraṇaṃ, parisāsu visāradatā, appamādavihāro, parehi duppadhaṃsiyatā, avippaṭisārādisamaṅgitā ca –

『『Gambhīrā』』tiādivacanehi dassitaṃ gambhīradhammavibhāvanaṃ, alabbhaneyyapatiṭṭhatā, kappānamasaṅkhyeyyenāpi dullabhapātubhāvatā, sukhumenapi ñāṇena paccakkhato paṭivijjhitumasakkuṇeyyatā, dhammanvayasaṅkhātena anumānañāṇenāpi duradhigamanīyatā, passaddhasabbadarathatā, santadhammavibhāvanaṃ, sobhanapariyosānatā, atittikarabhāvo, padhānabhāvappatti, yathābhūtañāṇagocaratā, sukhumasabhāvatā, mahāpaññāvibhāvanā ca.

我來幫您翻譯這段巴利文： 總義是由此處所得的詞和整個經文的詞根據可能攝取的義。因為通過說不應作嗔恨等而顯示隨順承諾而安置於沙門想，同樣實行忍辱柔和，修習梵住，信慧相應，念正知所依，由觀察修習而成就力，斷除現行隨眠，行兩種利益，不染著世法。 通過說遠離殺生等而顯示戒清凈，以及由此具足慚愧，具足慈悲，斷除違犯，暫時斷，斷除惡行染污，成就三遠離，成就可愛可意尊重可敬重，生起利養恭敬稱譽，成為止觀的所依，減輕不善根，植善根，遠離兩種無義，在眾中無畏，住不放逸，不易被他人毀壞，具足無追悔等。 通過"甚深"等語而顯示顯明甚深法，不可得立足，經無數劫也難得出現，即使以細微智也不能親見通達，以稱為法類推的推理智也難以通達，一切熱惱止息，顯明寂靜法，結末圓滿，不可厭足，成為最勝，如實智的境界，細微本性，顯明大慧。

Diṭṭhidīpakapadehi dassitā samāsato sassataucchedadiṭṭhiyo līnatātidhāvanavibhāvanaṃ, ubhayavinibandhaniddeso , micchābhinivesakittanaṃ, kummaggapaṭipattippakāsanaṃ, vipariyesaggāhañāpanaṃ, parāmāsapariggaho, pubbantāparantānudiṭṭhipatiṭṭhāpanā, bhavavibhavadiṭṭhivibhāgā, taṇhāvijjāpavatti, antavānantavādiṭṭhiniddeso, antadvayāvatāraṇaṃ, āsavoghayogakilesaganthasaṃyojanupādānavisesavibhajanañca –

Tathā 『『vedanānaṃ samudaya』』ntiādivacanehi dassitā catunnamariyasaccānaṃ anubodhapaṭibodhasiddhi, vikkhambhanasamucchedappahānaṃ taṇhāvijjāvigamo, saddhammaṭṭhitinimittapariggaho, āgamādhigamasampatti, ubhayahitapaṭipatti, tividhapaññāpariggaho, satisampajaññānuṭṭhānaṃ, saddhāpaññāsamāyogo, vīriyasamatānuyojanaṃ, samathavipassanānipphatti ca –

『『Ajānataṃ apassata』』nti padehi dassitā avijjāsiddhi, tathā 『『taṇhāgatānaṃ paritassitavipphandita』』nti padehi taṇhāsiddhi, tadubhayena ca nīvaraṇasaññojanadvayasiddhi, anamataggasaṃsāravaṭṭānupacchedo, pubbantāharaṇāparantānusandhānāni, atītapaccuppannakālavasena hetuvibhāgo, avijjātaṇhānaṃ aññamaññānativattanaṃ, aññamaññūpakāritā, paññāvimutticetovimuttīnaṃ paṭipakkhaniddeso ca –

『『Tadapi phassapaccayā』』ti padena dassitā sassatādipaññāpanassa paccayādhīnavuttitā, tena ca dhammānaṃ niccatāpaṭisedho, aniccatāpatiṭṭhāpanaṃ, paramatthato kārakādipaṭikkhepo, evaṃdhammatāniddeso, suññatāpakāsanaṃ samatthanirīha paccayalakkhaṇavibhāvanañca –

『『Ucchinnabhavanettiko』』tiādinā dassitā bhagavato pahānasampatti, vijjāvimuttivasībhāvo, sikkhattayanipphatti, nibbānadhātudvayavibhāgo, caturadhiṭṭhānaparipūraṇaṃ, bhavayoniādīsu apariyāpannatā ca –

Sakalena pana suttapadena dassito iṭṭhāniṭṭhesu bhagavato tādibhāvo, tattha ca paresaṃ patiṭṭhāpanaṃ, kusaladhammānaṃ ādibhūtadhammadvayaniddeso sikkhattayūpadeso, attantapādipuggalacatukkasiddhi, kaṇhakaṇhavipākādikammacatukkavibhāgo, caturappamaññāvisayaniddeso, samudayatthaṅgamādipañcakassa yathābhūtāvabodho, chasāraṇīyadhammavibhāvanā, dasanāthakadhammapatiṭṭhāpananti evamādayo yathāsambhavaṃ saṅgahetvā dassetabbā atthā piṇḍattho.

Soḷasahāravaṇṇanā

Desanāhāravaṇṇanā

Idāni nettiyā, peṭakopadese ca vuttanayavasena hārādīnaṃ niddhāraṇaṃ. Tattha 『『attā, loko』』ti ca diṭṭhiyā adhiṭṭhānabhāvena, vedanāphassāyatanādimukhena ca gahitesu pañcasu upādānakkhandhesu taṇhāvajjitā pañcupādānakkhandhā dukkhasaccaṃ. Taṇhā samudayasaccaṃ. Taṃ pana 『『paritassanāgahaṇena taṇhāgatāna』』nti, 『『vedanāpaccayā taṇhā』』ti ca padehi samudayaggahaṇenañca pāḷiyaṃ sarūpena gahitameva. Ayaṃ tāva suttantanayo.

我來幫您翻譯這段巴利文： 通過顯示見的詞而顯示簡要的常見斷見，顯明退縮過度，說示兩種束縛，述說邪執著，顯示邪道行道，令知顛倒執取，遍取執著，建立前際后際隨見，分別有見無有見，轉起愛無明，說示有邊無邊見，趣入兩邊，分別漏暴流軛染污結縛繫縛取著的差別。 同樣通過"諸受的集"等語而顯示成就四聖諦的隨覺通覺，以鎮伏斷除，離愛無明，把握正法住因，成就教證，行兩種利益，把握三種慧，實行念正知，信慧相應，致力平衡精進，成就止觀。 通過"不知不見"等詞而顯示成就無明，同樣通過"渴愛者的恐懼動搖"等詞而成就愛，以及由這兩者而成就蓋和結的二法，未斷無始輪迴輪轉，引前際貫通后際，依過去現在時而分別因，愛無明互不超越，互相資助，說示慧解脫心解脫的對治。 通過"那也是以觸為緣"的詞而顯示常等施設依緣而轉起，由此否定諸法常性，建立無常性，就勝義而否定作者等，說示如是法性，顯示空性，顯明完全無造作的緣相。 通過"斷除有結"等而顯示世尊的斷除圓滿，自在於明解脫，成就三學，分別兩種涅槃界，圓滿四立足，不攝屬於有生等。 而由整個經文而顯示世尊在可意不可意中的如如性，以及令他人住立於其中，說示善法的根本二法，教示三學，成就自苦等四種人，分別黑黑異熟等四種業，說示四無量的境界，如實覺悟集滅等五法，顯示六和敬法，建立十依止法等，如是等應當隨可能攝取而顯示的義是總義。 十六運用釋 說法運用釋 現在依《導論》和《藏釋》中所說的方式而確定運用等。其中在作為"我、世間"等見的所依，以及通過受、觸、處等而把握的五取蘊中，除去渴愛的五取蘊是苦諦。渴愛是集諦。而那通過"以恐懼之語而渴愛者"和"緣受有愛"等詞以及以集之語在經中已經直接把握了。這首先是經的方法。<.Assistant>

Abhidhamme pana vibhaṅgappakaraṇe āgatanayena āghātānandādivacanehi, 『『ātappamanvāyā』』tiādipadehi, cittapadosavacanena, sabbadiṭṭhigatikapadehi, kusalākusalaggahaṇena, bhavaggahaṇena, sokādiggahaṇena, diṭṭhiggahaṇena, tattha tattha samudayaggahaṇena cāti saṅkhepato sabbalokiyakusalākusaladhammavibhāvanapadehi gahitā dhammakilesā samudayasaccaṃ. Tadubhayesamappavatti nirodhasaccaṃ. Tassa pana tattha tattha vedanānaṃ atthaṅgamanissaraṇapariyāyehi paccattaṃ nibbutivacanena, anupādāvimuttivacanena ca pāḷiyaṃ gahaṇaṃ veditabbaṃ. Nirodhapajānanā paṭipadā maggasaccaṃ. Tassapi tattha tattha vedanānaṃ samudayādīni yathābhūtapaṭivedhanāpadesena channaṃ phassāyatanānaṃ samudayādīni yathābhūtapajānanapariyāyena, bhavanettiyā ucchedavacanena ca gahaṇaṃ veditabbaṃ.

Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇanti evaṃ catusaccavasena, yāni pāḷiyaṃ sarūpeneva āgatāni assādādīnavanissaraṇāni, tesañca vasena idha assādādayo veditabbā. Veneyyānaṃ tādibhāvāpattiādi phalaṃ. Yañhi desanāya sādhetabbaṃ heṭṭhā vuttaṃ payojanaṃ. Tadeva phalanti vuttovāyamattho. Tadatthañhi idaṃ suttaṃ bhagavatā desitaṃ. Āghātādīnamakaraṇīyatā, āghātādiphalassa ca anaññasantānabhāvitā nindāpasaṃsāsu yathāsabhāvaṃ paṭijānananibbeṭhanānīti evaṃ taṃtaṃpayojanādhigamahetu upāyo. Āghātādīnaṃ karaṇapaṭisedhanādiapadesena atthakāmehi tato cittaṃ sādhukaṃ rakkhitabbanti ayaṃ āṇārahassa dhammarājassa āṇattīti. Ayaṃ assādādīnavanissaraṇaphalūpāyāṇattivasena chabbidhadhammasandassanalakkhaṇo desanāhāro nāma. Vuttañca –

『『Assādādīnavatā , nissaraṇampi ca phalaṃ upāyo ca;

Āṇattī ca bhagavato, yogīnaṃ desanāhāro』』ti.

我來 助您翻譯這段巴利文： 在阿毗達磨中依《分別論》所說的方式，通過嗔喜等語，"隨精進"等詞，心惱害之語，一切見趣之詞，善不善之語，有之語，憂等之語，見之語，以及在各處集之語，即簡要地通過顯示一切世間善不善法的詞而把握的法染是集諦。那兩者的不轉起是滅諦。而應當知道那在經中通過諸受的滅沒出離等方式，以及以各自寂滅之語、無取解脫之語而把握。知滅的行道是道諦。也應當知道那通過諸受的集等如實通達的表示，以六觸處的集等如實了知的方式，以及以斷除有結之語而把握。 其中以集為味著，以苦為過患，以道滅為出離，如是依四諦，在經中已經直接說到的味著過患出離，應當依它們的方式而在此了知味著等。所化眾產生就如如性等是果。因為之前所說的應當由說法成就的目的，那就是說的果的意思。因為世尊為此義而說此經。不應作嗔等，以及嗔等果不在他相續中，在贊毀中如實承認解脫，如是為證得各種目的的方便。通過否定作嗔等的表示，希求義者應當由此善護心，這是有威力的法王的教令。這以味著過患出離果方便教令的方式顯示六種法的特相稱為說法運用。如說： "味著與過患，出離及果報， 方便與教令，瑜伽說法運。"

Vicayahāravaṇṇanā

Kappanābhāvepi vohāravasena, anuvādavasena ca 『『mama』』nti vuttaṃ. Niyamābhāvato vikappanatthaṃ vāggahaṇaṃ. Taṃguṇasamaṅgitāya, abhimukhīkaraṇāya ca 『『bhikkhave』』ti āmantanaṃ. Aññabhāvato, paṭiviruddhabhāvato ca 『『pare』』ti vuttaṃ, vaṇṇapaṭipakkhato, avaṇṇanīyato ca 『『avaṇṇa』』nti, byattivasena, vitthāravasena ca 『『bhāseyyu』』nti, dhāraṇasabhāvato, adhammapaṭipakkhato ca 『『dhammassā』』ti, diṭṭhisīlehi saṃhatabhāvato, kilesānaṃ saṅghātakaraṇato ca 『『saṅghassā』』ti, vuttapaṭiniddesato, vacanupanyāsato ca 『『tatrā』』ti, sammukhībhāvato, puthubhāvato ca 『『tumhehī』』ti, cittassa hananato, ārammaṇābhighātato ca 『『āghāto』』ti, ārammaṇe saṅkocavuttiyā anabhimukhatāya, atuṭṭhākāratāya ca 『『appaccayo』』ti, ārammaṇacintanato, nissayato ca 『『cetaso』』ti, atthassa asādhanato, anu anu anatthasādhanato ca 『『anabhiraddhī』』ti, kāraṇānarahattā, satthusāsane

Ṭhitehi kātumasakkuṇeyyattā ca 『『na karaṇīyā』』ti vuttaṃ. Evaṃ tasmiṃ tasmiṃ adhippetatthe pavattatānidassanena, atthaso ca –

Mamanti sāminiddiṭṭhaṃ sabbanāmapadaṃ. Vāti vikappananiddiṭṭhaṃ nipātapadaṃ. Bhikkhaveti ālapananiddiṭṭhaṃ nāmapadaṃ. Pareti kattuniddiṭṭhaṃ nāmapadaṃ. Avaṇṇanti kammaniddiṭṭhaṃ nāmapadaṃ. Bhāseyyunti kiriyāniddiṭṭhaṃ ākhyātapadaṃ. Dhammassa, saṅghassāti ca sāminiddiṭṭhaṃ nāmapadaṃ. Tatrāti ādhāraniddiṭṭhaṃ sabbanāmapadaṃ. Tumhehīti kattuniddiṭṭhaṃ sabbanāmapadaṃ. Na-iti paṭisedhaniddiṭṭhaṃ nipātapadaṃ. Āghāto, appaccayo, anabhiraddhīti ca kammaniddiṭṭhaṃ nāmapadaṃ. Cetasoti sāminiddiṭṭhaṃ nāmapadaṃ. Karaṇīyāti kiriyāniddiṭṭhaṃ nāmapadanti. Evaṃ tassa tassa padassa visesatānidassanena, byañjanaso ca vicayanaṃ padavicayo. Ativitthārabhayena pana sakkāyeva aṭṭhakathaṃ, tassā ca līnatthavibhāvanaṃ anugantvā ayamattho viññunā vibhāvetunti na vitthārayimha.

『『Tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā』』ti ayaṃ anumatipucchā. Sattādhiṭṭhānā, anekādhiṭṭhānā, paramatthavisayā, paccuppannavisayāti evaṃ sabbattha yathāsambhavaṃ pucchāvicayanaṃ pucchāvicayo. 『『No hetaṃ bhante』』ti idaṃ vissajjanaṃ ekaṃsabyākaraṇaṃ, niravasesaṃ, sauttaraṃ, lokiyanti evaṃ sabbassāpi vissajjanassa yathārahaṃ vicayanaṃ vissajjanāvicayo.

我來幫您翻譯這段巴利文： 考察運用釋 雖然沒有構想，但依言說方式和隨說方式而說"我的"。因為沒有限定，所以取"或"字是爲了選擇。因為具足其功德，以及爲了面對而稱呼"諸比丘"。因為是他性，以及因為相違而說"他人"。因為是讚的對立，以及因為是不應讚的而說"毀"。因為明顯，以及因為詳細而說"說"。因為是持有自性，以及因為是非法的對立而說"法的"。因為是以見戒結合，以及因為作煩惱的結合而說"僧的"。因為是所說的重述，以及因為是言語表達而說"在其中"。因為是面對，以及因為是多而說"你們"。因為打擊心，以及因為撞擊所緣而說"嗔"。因為在所緣中收縮作用不面向，以及因為是不滿的狀態而說"不悅"。因為思惟所緣，以及因為是所依而說"心的"。因為不成就義，以及因為一再成就無義而說"不滿"。因為不應作的理由，以及因為住立於導師教法者不能作而說"不應作"。如是通過顯示在每個意趣義中的轉起，以及依義 - "我的"是表示主的代名詞。"或"是表示選擇的不變詞。"諸比丘"是表示呼喚的名詞。"他人"是表示作者的名詞。"毀"是表示業的名詞。"說"是表示動作的動詞。"法的"和"僧的"是表示主的名詞。"在其中"是表示處所的代名詞。"你們"是表示作者的代名詞。"不"是表示否定的不變詞。"嗔"、"不悅"、"不滿"是表示業的名詞。"心的"是表示主的名詞。"應作"是表示動作的名詞。如是通過顯示每個詞的差別，以及依文而考察是詞考察。但因為怕太詳細，而有能力依註釋及其隱義顯示來理解此義的智者，所以我們不廣說。 "在其中如果你們有嗔恚或不悅，你們能否了知他人善說惡說"這是同意問。依眾生，依多種，依勝義，依現在，如是在一切處隨可能而考察問是問考察。"不能，尊者"這回答是一向記，無餘，有上，世間，如是對一切回答隨適宜而考察是回答考察。

『『Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ…pe… na cetaso anabhiraddhi karaṇīyā』』ti imāya paṭhamadesanāya 『『mamaṃ vā…pe… tumhaṃyevassa tena antarāyo』』ti ayaṃ dutiyadesanā saṃsandati. Kasmā? Paṭhamāya manopadosaṃ nivāretvā dutiyāya tatthādīnavassa dassitattā. Tathā imāya dutiyadesanāya 『『mamaṃ vā…pe… api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā』』ti ayaṃ tatiyadesanā saṃsandati. Kasmā? Dutiyāya tatthādīnavaṃ dassetvā tatiyāya vacanatthasallakkhaṇamattepi asamatthabhāvassa dassitattā. Tathā imāya tatiyadesanāya 『『mamaṃ vā…pe… na ca panetaṃ amhesu saṃvijjatī』』ti ayaṃ catutthadesanā saṃsandati. Kasmā? Tatiyāya manopadosaṃ sabbathā nivāretvā catutthāya avaṇṇaṭṭhāne paṭipajjitabbākārassa dassitattāti iminā nayena pubbena aparaṃ saṃsanditvā vicayanaṃ pubbāparavicayo. Assādavicayādayo vuttanayāva. Tesaṃ lakkhaṇasandassanamattameva hettha viseso.

『『Api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā』』ti imāya pucchāya 『『no hetaṃ bhante』』ti ayaṃ vissajjanā sameti. Kupito hi neva buddhapaccekabuddhaariyasāvakānaṃ na mātāpitūnaṃ na paccatthikānaṃ subhāsitadubbhāsitassa atthaṃ ājānāti. 『『Katamañca taṃ bhikkhave, appamattakaṃ…pe… tathāgatassa vaṇṇaṃ vadamāno vadeyyā』』ti imāya pucchāya 『『pāṇātipātaṃ pahāya pāṇātipātā paṭivirato』』tiādikā ayaṃ vissajjanā sameti. Bhagavā hi anuttarena pāṇātipātaviramaṇādiguṇena samannāgato, tañca kho samādhiṃ, paññañca upanidhāya appamattakaṃ oramattakaṃ sīlamattakaṃ. 『『Katame ca te bhikkhave, dhammā gambhīrā duddasā』』tiādikāya pucchāya 『『santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā』』tiādikā vissajjanā sameti. Sabbaññutaññāṇaguṇā hi aññatra tathāgatā aññesaṃ ñāṇena alabbhaneyyapatiṭṭhattā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyāti iminā nayena vissajjanāya pucchānurūpatāvicayanameva idha saṅgahagāthāya abhāvato anugītivicayoti. Ayaṃ padapañhādiekādasadhammavicayanalakkhaṇo vicayahāro nāma. Vuttañca 『『yaṃ pucchitañca vissajjitañcā』』tiādi (netti.

我來幫您翻譯這段巴利文： "諸比丘，若他人說我的毀…乃至…不應生心不滿"這初說與"若我的…乃至…那就是你們的障礙"這第二說相應。為什麼？因為在初說遮止意惱害后，在第二說顯示其中過患。同樣這第二說與"若我的…乃至…你們能否了知他人善說惡說"這第三說相應。為什麼？因為在第二說顯示其中過患后，在第三說顯示連在語義標記上也無能力。同樣這第三說與"若我的…乃至…而這在我們中不存在"這第四說相應。為什麼？因為在第三說完全遮止意惱害后，在第四說顯示在毀處應行的方式。以此方式考察前後相應是前後考察。味著考察等如前所說。這裡的差別只是顯示它們的相。 "你們能否了知他人善說惡說"這問題與"不能，尊者"這回答相合。因為有嗔者既不瞭解佛、辟支佛、聖弟子，也不瞭解父母、敵對者的善說惡說的義。"諸比丘，什麼是那微小…乃至…說如來的贊說"這問題與"斷除殺生，遠離殺生"等這回答相合。因為世尊具足無上的遠離殺生等功德，而那定和慧相比之下是微小、最小、僅戒而已。"諸比丘，什麼是那些甚深難見"等問題與"諸比丘，有一些沙門婆羅門執著前際"等回答相合。因為除如來外，一切知智的功德對其他人的智是不可得立足故甚深難見難悟寂靜殊勝非思維境界微妙智者所了。以此方式考察回答與問題相順性，因為這裡沒有攝頌而是隨誦考察。這是詞、問等十一種法考察相的考察運用。如說"所問與所答"等。

4.2).

Yuttihārasaṃvaṇṇanā

Mamanti sāminiddeso yujjati sabhāvaniruttiyā tathāpayogadissanato, avaṇṇassa ca tadapekkhattā. Vāti vikappanatthaniddeso yujjati nepātikānamanekatthattā, ettha ca niyamābhāvato. Bhikkhaveti āmantananiddeso yujjati tadattheyeva etassa payogassa dissanato, desakassa ca paṭiggāhakāpekkhatoti evamādinā byañjanato ca –

Sabbena sabbaṃ āghātādīnamakaraṇaṃ tādibhāvāya saṃvattatīti yujjati iṭṭhāniṭṭhesu samappavattisabbhāvato. Yasmiṃ santāne āghātādayo uppannā, tannimittakā antarāyā tasseva sampattivibandhāya saṃvattantīti yujjati kammānaṃ santānantaresu asaṅkamanato. Cittamabhibhavitvā uppannā āghātādayo subhāsitadubbhāsitasallakkhaṇepi asamatthatāya saṃvattantīti yujjati kodhalobhānaṃ andhatamasabhāvato. Pāṇātipātādidussīlyato veramaṇī sabbasattānaṃ pāmojjapāsaṃsāya saṃvattatīti yujjati sīlasampattiyā mahato kittisaddassa abbhuggatattā. Gambhīratādivisesayuttena guṇena tathāgatassa vaṇṇanā ekadesabhūtāpi sakalasabbaññuguṇaggahaṇāya saṃvattatīti yujjati anaññasādhāraṇattā. Tajjāayonisomanasikāraparikkhatāni adhigamatakkanāni sassatavādādiabhinivesāya saṃvattantīti yujjati kappanajālassa asamugghāṭitattā. Vedanādīnaṃ anavabodhena vedanāpaccayā taṇhā vaḍḍhatīti yujjati assādānupassanāsabbhāvato, sati ca vedayitabhāve (vedayitarāge (dī. ni. ṭī. 1.149) tattha attattaniyagāho, sassatādigāho ca viparipphandatīti yujjati kāraṇassa sannihitattā. Taṇhāpaccayā hi upādānaṃ sambhavati. Sassatādivāde paññapentānaṃ, tadanucchavikañca vedanaṃ vedayantānaṃ phasso hetūti yujjati visayindriyaviññāṇasaṅgatiyā vinā tadabhāvato. Chaphassāyatananimittaṃ vaṭṭassa anupacchedoti yujjati tattha avijjātaṇhānaṃ appahīnattā. Channaṃ phassāyatanānaṃ samudayatthaṅgamādipajānanā sabbadiṭṭhigatikasaññaṃ aticca tiṭṭhatīti yujjati catusaccapaṭivedhabhāvato. Imāhiyeva dvāsaṭṭhiyā sabbadiṭṭhigatānaṃ antojālīkatabhāvoti yujjati akiriyavādādīnaṃ, issaravādādīnañca tadantogadhattā, tathā ceva heṭṭhā saṃvaṇṇitaṃ. Ucchinnabhavanettiko tathāgatassa kāyoti yujjati bhagavato abhinīhārasampattiyā catūsu satipaṭṭhānesu ṭhatvā sattannaṃ bojjhaṅgānaṃ yathābhūtaṃ bhāvitattā. Kāyassa bhedā parinibbutaṃ na dakkhantīti yujjati anupādisesanibbānappattiyaṃ rūpādīsu kassacipi anavasesatoti iminā nayena atthato ca sutte byañjanatthānaṃ yuttitāvibhāvanalakkhaṇo yuttihāro nāma yathāha 『『sabbesaṃ hārānaṃ, yā bhūmī』』tiādi (netti.

我來 助您翻譯這段巴利文： 相應運用釋 "我的"表示主格是相應的，因為見有如是用法的自性語言，以及毀需要依它。"或"表示選擇義是相應的，因為不變詞有多義，以及這裡沒有限定。"諸比丘"表示呼喚是相應的，因為見此用法只在該義，以及說者需要受者。如是等依文 - 完全不作嗔等導向如如性是相應的，因為在可意不可意中有平等轉起。在哪個相續中生起嗔等，由它為緣的障礙導向障礙他自己的成就是相應的，因為業不移轉到其他相續。降伏心而生起的嗔等導向即使在標記善說惡說上也無能力是相應的，因為嗔貪有盲暗的自性。遠離殺生等惡戒導向一切眾生歡喜讚歎是相應的，因為戒具足有大名聲升起。以甚深等特勝相應的功德讚歎如來，即使是一分也導向把握全部一切知功德是相應的，因為不與他共。經彼不如理作意裝備的推理導向執著常見等是相應的，因為未斷除構想網。由不了知諸受等而緣受有愛增長是相應的，因為有隨觀味著，而且在有感受性時在其中動搖我我所執、常等執是相應的，因為因在近。因為緣愛有取生起。對施設常等論者以及感受隨順彼的受者，觸是因是相應的，因為離開境、根、識的和合則無彼。以六觸處為緣輪迴不斷是相應的，因為其中未斷愛無明。了知六觸處的集滅等超越一切見趣想而住立是相應的，因為有通達四諦。因為以這六十二見使一切見趣入于網中是相應的，因為無作論等和自在論等攝於其中，如是在下面已經解釋。如來的身斷除有結是相應的，因為世尊成就志願，住立於四念處而如實修習七覺支。身壞后不見般涅槃者是相應的，因為在無餘依涅槃的證得中沒有任何色等余。以此方式依義，在經中顯示文義相應性相的是相應運用，如說"一切運用之地"等。;

4.3).

Padaṭṭhānahāravaṇṇanā

Vaṇṇārahāvaṇṇadubbaṇṇatānādeyyavacanatādi vipattīnaṃ padaṭṭhānaṃ. Vaṇṇārahavaṇṇasubbaṇṇatāsaddheyyavacanatādi sampattīnaṃ padaṭṭhānaṃ. Tathā āghātādayo nirayādidukkhassa padaṭṭhānaṃ. Āghātādīnamakaraṇaṃ saggasampattiyādisabbasampattīnaṃ padaṭṭhānaṃ. Pāṇātipātādipaṭivirati ariyassa sīlakkhandhassa padaṭṭhānaṃ, ariyo sīlakkhandho ariyassa samādhikkhandhassa padaṭṭhānaṃ. Ariyo samādhikkhandho ariyassa paññākkhandhassa padaṭṭhānaṃ. Gambhīratādivisesayuttaṃ bhagavato paṭivedhappakārañāṇaṃ desanāñāṇassa padaṭṭhānaṃ. Desanāñāṇaṃ veneyyānaṃ sakalavaṭṭadukkhanissaraṇassa padaṭṭhānaṃ. Sabbāyapi diṭṭhiyā diṭṭhupādānabhāvato sā yathārahaṃ navavidhassapi bhavassa padaṭṭhānaṃ. Bhavo jātiyā. Jāti jarāmaraṇassa, sokādīnañca padaṭṭhānaṃ. Vedanānaṃ yathābhūtaṃ samudayatthaṅgamādipaṭivedhanā catunnaṃ ariyasaccānaṃ anubodhapaṭivedho hoti. Tattha anubodho paṭivedhassa padaṭṭhānaṃ. Paṭivedho catubbidhassa sāmaññaphalassa padaṭṭhānaṃ. 『『Ajānataṃ apassata』』nti avijjāgahaṇaṃ. Tattha avijjā saṅkhārānaṃ padaṭṭhānaṃ, saṅkhārā viññāṇassa. Yāva vedanā taṇhāya padaṭṭhānanti netvā tesaṃ 『『vedanāpaccayā taṇhā』』tiādinā pāḷiyamāgatanayena sambajjhitabbaṃ. 『『Taṇhāgatānaṃ paritassitavipphandita』』nti ettha taṇhā upādānassa padaṭṭhānaṃ. 『『Tadapi phassapaccayā』』ti ettha sassatādipaññāpanaṃ paresaṃ micchābhinivesassa padaṭṭhānaṃ. Micchābhiniveso saddhammassavanasappurisūpanissayayonisomanasikāradhammānudhammapaṭipattīhi vimukhatāya asaddhammassavanādīnañca padaṭṭhānaṃ. 『『Aññatra phassā』』tiādīsu phasso vedanāya padaṭṭhānaṃ. Cha phassāyatanāni phassassa, sakalassa ca vaṭṭadukkhassa padaṭṭhānaṃ. Channaṃ phassāyatanānaṃ yathābhūtaṃ samudayādipajānanaṃ nibbidāya padaṭṭhānaṃ, nibbidā virāgassātiādinā yāva anupādāparinibbānaṃ netabbaṃ. Bhagavato bhavanettisamucchedo sabbaññutāya padaṭṭhānaṃ, tathā anupādāparinibbānassa cāti. Ayaṃ sutte āgatadhammānaṃ padaṭṭhānadhammā, tesañca padaṭṭhānadhammāti yathāsambhavaṃ padaṭṭhānadhammaniddhāraṇalakkhaṇo padaṭṭhānahāro nāma. Vuttañhi 『『dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhāna』』ntiādi (netti.

我來翻譯這段巴利文： 足處運用釋 不值得讚歎、譭謗、醜陋、言語不可信等是諸過失的足處。值得讚歎、稱讚、美好、言語可信等是諸成就的足處。同樣，嗔等是地獄等苦的足處。不作嗔等是天界成就等一切成就的足處。遠離殺生等是聖戒蘊的足處，聖戒蘊是聖定蘊的足處。聖定蘊是聖慧蘊的足處。具足甚深等特勝的世尊通達行相智是說法智的足處。說法智是可化導者出離一切輪迴苦的足處。一切見由於是見取，它隨宜是九種有的足處。有是生的足處。生是老死和愁等的足處。如實通達諸受的集滅等是了悟通達四聖諦。其中了悟是通達的足處。通達是四種沙門果的足處。"不知不見"是取無明。其中無明是諸行的足處，諸行是識的足處。乃至受是愛的足處，應如是引導后依"緣受有愛"等經中所來的方式結合。"渴愛者的憂悚動搖"這裡愛是取的足處。"那也以觸為緣"這裡施設常等是他人邪執著的足處。邪執著由於遠離聞正法、親近善士、如理作意、法隨法行，是聞非法等的足處。在"除了觸"等中，觸是受的足處。六觸處是觸和一切輪迴苦的足處。如實了知六觸處的集等是厭離的足處，厭離是離染的足處，如是乃至應引導至無取般涅槃。世尊斷除有結是一切知的足處，同樣也是無取般涅槃的足處。這是在經中所來諸法的足處法和它們的足處法，如是隨可能抉擇足處法相的是足處運用。如說"勝者說法，而彼法的足處"等。<.Assistant>

4.4).

Lakkhaṇahāravaṇṇanā

Āghātādiggahaṇena kodhūpanāhamakkhapalāsaissāmacchariyasārambhaparavambhanādīnaṃ saṅgaho paṭighacittuppādapariyāpannatāya ekalakkhaṇattā. Ānandādiggahaṇena abhijjhāvisamalobhamānātimānamadappamādānaṃ saṅgaho lobhacittuppādapariyāpannatāya ekalakkhaṇattā. Tathā āghātaggahaṇena avasiṭṭhaganthanīvaraṇānaṃ saṅgaho kāyaganthanīvaraṇalakkhaṇena ekalakkhaṇattā. Ānandaggahaṇena phassādīnaṃ saṅgaho saṅkhārakkhandhalakkhaṇena ekalakkhaṇattā. Sīlaggahaṇena adhicittādhipaññāsikkhānaṃ saṅgaho sikkhālakkhaṇena ekalakkhaṇattā. Diṭṭhiggahaṇena avasiṭṭhaupādānānaṃ saṅgaho upādānalakkhaṇena ekalakkhaṇattā. 『『Vedanāna』』nti ettha vedanāggahaṇena avasiṭṭhaupādānakkhandhānaṃ saṅgaho upādānakkhandhalakkhaṇena ekalakkhaṇattā. Tathā dhammāyatanadhammadhātupariyāpannavedanāggahaṇena sammasanupagānaṃ sabbesampi āyatanānaṃ, dhātūnañca saṅgaho āyatanalakkhaṇena, dhātulakkhaṇena ca ekalakkhaṇattā. 『『Ajānataṃ apassata』』nti ettha avijjāggahaṇena hetuāsavoghayoganīvaraṇādīnaṃ saṅgaho hetādilakkhaṇena ekalakkhaṇattā, tathā 『『taṇhāgatānaṃ paritassitavipphandita』』nti ettha taṇhāggahaṇenapi. 『『Tadapi phassapaccayā』』ti ettha phassaggahaṇena saññāsaṅkhāraviññāṇānaṃ saṅgaho vipallāsahetubhāvena, khandhalakkhaṇena ca ekalakkhaṇattā. Chaphassāyatanaggahaṇena avasiṭṭhakhandhāyatanadhātindriyādīnaṃ saṅgaho phassuppattinimittatāya, sammasanīyabhāvena ca ekalakkhaṇattā. Bhavanettiggahaṇena avijjādīnaṃ saṃkilesadhammānaṃ saṅgaho vaṭṭahetubhāvena ekalakkhaṇattāti. Ayaṃ sutte anāgatepi dhamme ekalakkhaṇatādinā āgate viya niddhāraṇalakkhaṇo lakkhaṇahāro nāma. Tathā hi vuttaṃ 『『vuttamhi ekadhamme, ye dhammā ekalakkhaṇā』』tiādi (netti.

我來幫您翻譯這段巴利文： 相相運用釋 以取嗔等而攝取忿、恨、覆、惱、嫉、慳、激進、譭謗他等，因為攝於嗔恚心生起而成一相。以取喜等而攝取貪、不正貪、慢、過慢、驕慢、放逸等，因為攝於貪心生起而成一相。同樣以取嗔而攝取其餘繫縛蓋，因為以身繫縛蓋相而成一相。以取喜而攝取觸等，因為以行蘊相而成一相。以取戒而攝取增上心增上慧學，因為以學相而成一相。以取見而攝取其餘取，因為以取相而成一相。在"諸受"中以取受而攝取其餘取蘊，因為以取蘊相而成一相。同樣以取攝於法處法界的受而攝取一切可觀察的處和界，因為以處相和界相而成一相。在"不知不見"中以取無明而攝取因、漏、暴流、軛、蓋等，因為以因等相而成一相，同樣在"渴愛者的恐懼動搖"中以取愛也如是。在"那也以觸為緣"中以取觸而攝取想行識，因為以顛倒因性和蘊相而成一相。以取六觸處而攝取其餘蘊處界根等，因為以觸生起緣性和可觀察性而成一相。以取有結而攝取無明等染污法，因為以輪迴因性而成一相。這是在經中雖未出現的諸法依一相性等如已出現般而抉擇相的相相運用。如是說"說一法時，凡是一相的諸法"等。

4.5).

Catubyūhahāravaṇṇanā

Mamanti aneruttapadaṃ, tathā vāti ca. Bhikkhanasīlā bhikkhū. Parentiviruddhabhāvamupagacchantīti parā, aññatthe panetaṃ aneruttapadanti evamādinā neruttaṃ, taṃ pana 『『eva』』ntiādinidānapadānaṃ, 『『mama』』ntiādipāḷipadānañca aṭṭhakathāvasena, tassā līnatthavibhāvanīvasena ca suviññeyyattā ativitthārabhayena na vitthārayimha. Ye te nindāpasaṃsāhi sammākampitacetasā micchājīvato anoratā sassatādimicchābhinivesino sīlādidhammakkhandhesu appatiṭṭhitā sammāsambuddhaguṇarasassādavimukhā veneyyā, te kathaṃ nu kho yathāvuttadosavinimuttā sammāpaṭipattiyā ubhayahitaparā bhaveyyunti ayamettha bhagavato adhippāyo. Evamadhippetā puggalā, desanābhājanaṭṭhāne ca dassitā imissā desanāya nidānaṃ.

Pubbāparānusandhi pana padasandhipadatthaniddesanikkhepasuttadesanāsandhivasena chabbidhā. Tattha 『『mama』』nti etassa 『『avaṇṇa』』nti iminā sambandhotiādinā padassa padantarena sambandho padasandhi. 『『Mama』』nti vuttassa bhagavato 『『avaṇṇa』』nti vuttena parehi upavaditena aguṇenasambandhotiādinā padatthassa padatthantarena sambandho padatthasandhi. 『『Mamaṃ vā bhikkhave, pare avaṇṇaṃ bhāseyyu』』ntiādidesanā suppiyena paribbājakena vuttaavaṇṇānusandhivasena pavattā. 『『Mamaṃ vā bhikkhave, pare vaṇṇaṃ bhāseyyu』』ntiādidesanā brahmadattena māṇavena vuttavaṇṇānusandhivasena pavattā. 『『Atthi bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā』』tiādidesanā bhikkhūhi vuttavaṇṇānusandhivasena pavattāti evaṃ nānānusandhikassa suttassa taṃtadanusandhīhi, ekānusandhikassa ca pubbāparabhāgehi sambandho niddesasandhi.Nikkhepasandhi pana catubbidhasuttanikkhepavasena. Suttasandhi ca tividhasuttānusandhivasena aṭṭhakathāyaṃ eva vicāritā, amhehi ca pubbe saṃvaṇṇitā. Ekissā desanāya desanāntarehi saddhiṃ saṃsandanaṃ desanāsandhi, sā panevaṃ veditabbā – 『『mamaṃ vā bhikkhave…pe… na cetaso anabhiraddhi karaṇīyā』』ti ayaṃ desanā 『『ubhatodaṇḍakena cepi bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrapi yo mano padūseñña, na me so tena sāsanakaro』』ti (ma. ni. 1.232) imāya desanāya saddhiṃ saṃsandati. 『『Tumhaṃyevassa tena anantarāyo』』ti ayaṃ 『『kammassakā māṇava sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā kammaṃ satte vibhajati, yadidaṃ hīnapaṇītatāyā』』ti (ma. ni. 3.289-297) imāya, 『『api nu tumhe…pe… ājāneyyāthā』』ti ayaṃ –

『『Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhaṃ tamaṃ tadā hoti, yaṃ kodho sahate nara』』nti. (a. ni. 7.64; mahāni. 5, 156, 195); –

Imāya, 『『mamaṃ vā bhikkhave, pare vaṇṇaṃ…pe… na cetaso ubbilāvitattaṃ karaṇīya』』nti ayaṃ 『『dhammāpi vo bhikkhave, pahātabbā, pageva adhammā』』ti (ma. ni. 1.240), 『『kullūpamaṃ vo bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā』』ti (ma. ni.

我來幫您翻譯這段巴利文： 四分運用釋 "我的"是非詞源學詞，同樣"或"也是。"乞食為性"為比丘。"敵對"是趨向相違的，但在其他義是非詞源學詞，如是等為詞源學。但那"如是"等因緣詞和"我的"等經文詞，依註釋及其隱義顯示易於了知，因怕太詳細而我們不廣說。那些因贊毀而心正動搖，不離邪命，執著常見等邪執，不住立戒等法蘊，背離正等覺功德味的可化導者，他們如何能離前說過患而以正行成為兩利的呢？這裡是世尊的意趣。如是所意趣的諸人，以及在說法容器處所顯示是此說法的因緣。 前後相續則依詞相續、詞義顯示、安立、經說法相續有六種。其中"我的"與"毀"結合等，詞與他詞的結合是詞相續。所說"我的"世尊與所說"毀"他人誹謗不善的結合等，詞義與他詞義的結合是詞義相續。"諸比丘，若他人說我的毀"等說法依遊行者蘇比耶所說毀的相續而轉起。"諸比丘，若他人說我的贊"等說法依學童梵授所說讚的相續而轉起。"諸比丘，有其他甚深難見難悟之法"等說法依諸比丘所說讚的相續而轉起，如是有種種相續經以各各相續，一相續經以前後分結合是顯示相續。安立相續則依四種經安立方式。經相續則依三種經相續方式在註釋中已考察，我們也在前已解釋。一說法與其他說法相調合是說法相續，它應如是了知 - "諸比丘，若我的...乃至...不應生心不滿"此說法與"諸比丘，即使盜賊以雙面鋸切斷支節，若於此有心污染者，他於此非我教法的實行者"此說法相調合。"那就是你們的障礙"與"學童，諸有情是業所有，業繼承，業生，業系，業依止，業使有情分別即高下"此說法相調合。"你們能否...乃至...了知"此說法與 - "瞋者不知義，瞋者不見法， 盲暗時即生，當人為瞋勝。" 此說法相調合。"諸比丘，若他人說我的贊...乃至...不應生心歡喜"此說法與"諸比丘，法尚應舍，何況非法"，"諸比丘，我要說如筏喻法，為度脫，不為執取"此說法相調合。;

1.240) ca imāya, 『『tatra ce tumhe…pe… tumhaṃyevassa tena antarāyo』』ti ayaṃ –

『『Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhaṃ tamaṃ tadā hoti, yaṃ lobho sahate nara』』nti. (itivu. 88; mahāni. 5, 156; cūḷani. 128) ca –

『『Kāmandhā jālasañchannā, taṇhāchadanachāditā;

Pamattabandhunābaddhā, macchāva kumīnāmukhe;

Jarāmaraṇamanventi, vaccho khīrapakova mātara』』nti. (udā. 64; netti. 27, 90; peṭako. 14) ca –

Imāya, 『『appamattakaṃ kho panetaṃ sīlamattaka』』nti ayaṃ 『『vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, ayampi kho brāhmaṇa yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā』』ti (dī. ni. 1.353) imāya paṭhamajjhānassa sīlato mahapphalamahānisaṃsataratāvacanena jhānato sīlassa appaphalaappānisaṃsatarabhāvadīpanato.

『『Pāṇātipātaṃ pahāyā』』tiādidesanā 『『samaṇo khalu bho gotamo sīlavā ariyasīlena samannāgato』』tiādidesanāya (dī. ni. 1.304), 『『aññeva dhammā gambhīrā』』tiādidesanā 『『adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho』』tiādidesanāya, (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7, 8) gambhīratādivisesayuttadhammapaṭivedhena hi ñāṇassa gambhīrādibhāvo viññāyati.

『『Santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā』』tiādidesanā 『『santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā…pe… abhivadanti sassato attā ca loko ca, idameva saccaṃ, moghamaññanti ittheke abhivadanti, asassato, sassato ca asassato ca, nevasassato ca nāsassato ca, antavā, anantavā, antavā ca anantavā ca, nevantavā ca nānantavā ca attā ca loko ca, idameva saccaṃ, moghamaññanti ittheke abhivadantī』』tiādidesanāya (ma. ni. 3.27).

Tathā 『『santi bhikkhave, eke samaṇabrāhmaṇā aparantakappikā』』tiādidesanā 『『santi bhikkhave …pe… abhivadanti saññī attā hoti arogo paraṃ maraṇā. Ittheke abhivadanti asaññī, saññī ca asaññī ca, nevasaññī ca nāsaññī ca attā hoti arogo paraṃ maraṇā. Ittheke abhivadanti sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadantī』』ntiādidesanāya (ma. ni. 3.21), 『『vedanānaṃ samudayañca…pe… tathāgato』』tiādidesanā 『『tadidaṃ saṅkhataṃ oḷārikaṃ, atthi kho pana saṅkhārānaṃ nirodho, atthetanti iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto』』tiādidesanāya (ma. ni. 3.29), 『『tadapi tesaṃ…pe… vipphanditamevā』』ti ayaṃ 『『idaṃ tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodāta』nti netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāvamattameva pariyodāpenti, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyatī』』tiādidesanāya (saṃ. ni. 2.43), 『『tadapi phassapaccayā』』ti ayaṃ 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādāna』』nti (saṃ. ni.

我來 助您翻譯這段巴利文： "在其中若你們...乃至...那就是你們的障礙"此說法與 - "貪者不知義，貪者不見法， 盲暗時即生，當人為貪勝。" 和 - "欲盲網所覆，渴愛幕所蔽， 放逸親所縛，如魚入籠口， 隨行老與死，如犢隨飲母。" 此說法相調合。"這戒等是微小"此說法與"離諸欲...乃至...具足住初禪，婆羅門，此施較前諸施少事少而多果多功德"此說法相調合，因為說初禪較戒多果多功德而顯示戒較禪少果少功德。 "斷除殺生"等說法與"沙門喬達摩具戒，具足聖戒"等說法相調合。"其他甚深法"等說法與"我已證得此甚深難見難悟之法"等說法相調合，因為由通達具足甚深等特勝之法而了知智的甚深等性。 "諸比丘，有一些執著前際的沙門婆羅門"等說法與"諸比丘，有一些執著前際的沙門婆羅門...乃至...說我和世間是常，這是真實，其他是虛妄，如是一些說，無常，亦常亦無常，非常非無常，有邊，無邊，亦有邊亦無邊，非有邊非無邊的我和世間，這是真實，其他是虛妄，如是一些說"等說法相調合。 同樣"諸比丘，有一些執著后際的沙門婆羅門"等說法與"諸比丘...乃至...說死後有想我是安樂。如是一些說無想，亦想亦無想，非想非無想我是安樂。如是一些說施設有情的斷滅毀壞消失，或一些說現法涅槃"等說法相調合。"諸受的集...乃至...如來"等說法與"此有為是粗，有諸行滅，有此，如是知已見出離的如來超越它"等說法相調合。"那也是他們...乃至...動搖"此說法與"除了信，除了欲，除了傳聞，除了行相思維，除了見忍可，他們將有各自清凈光凈的智，此事不可能。諸比丘，當無清凈光凈的各自智時，彼諸沙門婆羅門在其中只是清凈智分，那也顯示是彼諸沙門婆羅門的取"等說法相調合。"那也以觸為緣"此說法與"緣眼色生眼識，三和合觸，觸緣受，受緣愛，愛緣取"等說法相調合。

2.45), 『『chandamūlakā ime āvuso dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā』』ti (pariyesitabbaṃ) ca ādidesanāya, 『『yato kho bhikkhave, bhikkhu channaṃ phassāyatanāna』』ntiādidesanā 『『yato kho bhikkhave, bhikkhu neva vedanaṃ attato samanupassati, na saññaṃ, na saṅkhāre, na viññāṇaṃ attato samanupassati, so evaṃ asamanupassanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyatī』』tiādidesanāya, 『『sabbete imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā』』tiādidesanā 『『ye hi keci bhikkhave…pe… abhivadanti, sabbete imāneva pañca kāyāni abhivadanti etesaṃ vā aññatara』』ntiādidesanāya (ma. ni. 3.26), 『『kāyassa bhedā…pe… devamanussā』』ti ayaṃ –

『『Accī yathā vātavegena khittā (upasivāti bhagavā),

Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto,

Atthaṃ paleti na upeti saṅkha』』nti. (su. ni. 1080) –

Ādidesanāya saddhiṃ saṃsandatīti. Ayaṃ neruttamadhippāyadesanānidānapubbāparānusandhīnaṃ catunnaṃ vibhāvanalakkhaṇo catubyūhahāro nāma. Vuttampi cetaṃ 『『neruttamadhippāyo』』tiādi (netti. 4.6).

Āvattahāravaṇṇanā

Āghātādīnamakaraṇīyatāvacanena khantisoraccānuṭṭhānaṃ. Tattha khantiyā saddhāpaññāparāpakāradukkhasahagatānaṃ saṅgaho, tathā soraccena sīlassa. Saddhādiggahaṇena ca saddhindriyādisakalabodhipakkhiyadhammā āvattanti. Sīlaggahaṇena avippaṭisārādayo sabbepi sīlānisaṃsadhammā āvattanti. Pāṇātipātādīhi paṭivirativacanena appamādavihāro, tena sakalaṃ sāsanabrahmacariyaṃ āvattati. Gambhīratādivisesayuttadhammaggahaṇena mahābodhipakittanaṃ. Anāvaraṇañāṇapadaṭṭhānañhi āsavakkhayañāṇaṃ, āsavakkhayañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ mahābodhīti vuccati, tena dasabalādayo sabbe buddhaguṇā āvattanti. Sassatādidiṭṭhiggahaṇena taṇhāvijjānaṃ saṅgaho, tāhi anamataggaṃ saṃsāravaṭṭaṃ āvattati. Vedanānaṃ yathābhūtaṃ samudayādipaṭivedhanena bhagavato pariññāttayavisuddhi, tāya paññāpāramimukhena sabbāpi pāramiyo āvattanti. 『『Ajānataṃ apassata』』nti ettha avijjāggahaṇena ayonisomanasikārapariggaho, tena ca nava ayonisomanasikāramūlakā dhammā āvattanti. 『『Taṇhāgatānaṃ paritassitavipphandita』』nti ettha taṇhāggahaṇena nava taṇhāmūlakā dhammā āvattanti. 『『Tadapi phassapaccayā』』tiādi sassatādipaññāpanassa paccayādhīnavuttidassanaṃ, tena aniccatādilakkhaṇattayaṃ āvattati. Channaṃ phassāyatanānaṃ yathābhūtaṃ pajānanena vimuttisampadāniddeso, tena sattapi visuddhiyo āvattanti. 『『Ucchinnabhavanettiko tathāgatassa kāyo』』ti taṇhāpahānaṃ vuttaṃ, tena bhagavato sakalasaṃkilesappahānaṃ āvattatīti ayaṃ desanāya gahitadhammānaṃ sabhāgavisabhāgadhammavasena āvattanalakkhaṇo āvattahāro nāma. Yathāha 『『ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhāna』』ntiādi (netti.

我來幫您翻譯這段巴利文： 與"賢友，這些法以欲為根，作意生起，觸和合，受彙集"等說法相調合。"諸比丘，從比丘對六觸處"等說法與"諸比丘，從比丘不見受是我，不見想是我，不見行是我，不見識是我，如是不見者不執取世間任何物，不執取則不恐懼，不恐懼則自般涅槃"等說法相調合。"一切這些以此六十二事入于網中"等說法與"諸比丘，凡任何...乃至...說者，一切這些說此五蘊或其中之一"等說法相調合。"身壞...乃至...天人"此說法與- "如焰為風力所擲(優波私婆,世尊說)， 趣滅不可數; 如是牟尼從名身解脫， 趣滅不可數。" 等說法相調合。這是顯示詞源學、意趣、說法、因緣、前後相續四種相的四分運用。也說此"詞源學意趣"等。 轉運用釋 以說不應作嗔等而行忍及溫柔。其中以忍攝信慧及忍受他害苦，同樣以溫柔攝戒。以取信等而轉一切信根等菩提分法。以取戒而轉無惡作等一切戒功德法。以說遠離殺生等而不放逸住，由此轉一切教梵行。以取具足甚深等特勝法而稱揚大覺。因為無礙智以漏盡智為足處，漏盡智以無礙智為足處稱為大覺，由此轉一切佛十力等功德。以取常見等而攝愛無明，由彼轉無始輪迴。由如實通達諸受的集等而世尊三遍知清凈，由此從慧波羅蜜門轉一切波羅蜜。在"不知不見"中以取無明而攝不如理作意，由此轉九種以不如理作意為根的法。在"渴愛者的恐懼動搖"中以取愛而轉九種以愛為根的法。"那也以觸為緣"等顯示施設常等依緣而轉，由此轉無常等三相。由如實了知六觸處而顯示解脫成就，由此轉七清凈。"如來身斷除有結"說斷愛，由此轉世尊斷一切染污。這是依說法所取諸法的同分異分法而轉相的轉運用。如說"在一足處，尋求其餘足處"等。

4.7).

Vibhattihāravaṇṇanā

Āghātānandādayo akusalā dhammā, tesaṃ ayonisomanasikārādi padaṭṭhānaṃ. Yehi pana dhammehi āghātānandādīnaṃ akaraṇaṃ appavatti, te abyāpādādayo kusalā dhammā, tesaṃ yonisomanasikārādi padaṭṭhānaṃ. Tesu āghātādayokāmāvacarāva, abyāpādādayo catubhūmakā, tathā pāṇātipātādīhi paṭivirati kusalā vā abyākatā vā, tassā hirottappādayo dhammā padaṭṭhānaṃ. Tattha kusalā siyā kāmāvacarā, siyā lokuttarā. Abyākatā lokuttarāva. 『『Atthi bhikkhave, aññeva dhammā gambhīrā』』ti vuttadhammā siyā kusalā, siyā abyākatā. Tattha kusalānaṃ vuṭṭhānagāminivipassanā padaṭṭhānaṃ. Abyākatānaṃ maggadhammā, vipassanā, āvajjanā vā padaṭṭhānaṃ. Tesu kusalā lokuttarāva, abyākatā siyā kāmāvacarā, siyā lokuttarā, sabbāpi diṭṭhiyo akusalāva kāmāvacarāva, tāsaṃ avisesena micchābhinivese ayonisomanasikāro padaṭṭhānaṃ. Visesato pana santatighanavinibbhogābhāvato ekattanayassa micchāgāho atītajātianussaraṇatakkasahito sassatadiṭṭhiyā padaṭṭhānaṃ. Hetuphalabhāvena sambandhabhāvassa aggahaṇato nānattanayassa micchāgāho tajjāsamannāhārasahito ucchedadiṭṭhiyā padaṭṭhānaṃ. Evaṃ sesadiṭṭhīnampi yathāsambhavaṃ vattabbaṃ.

『『Vedanāna』』nti ettha vedanā siyā kusalā, siyā akusalā, siyā abyākatā, siyā kāmāvacarā, siyā rūpāvacarā, siyā arūpāvacarā, tāsaṃ phasso padaṭṭhānaṃ. Vedanānaṃ yathābhūtaṃ vedanānaṃ samudayādipaṭivedhanaṃ maggañāṇaṃ, anupādāvimutti ca phalañāṇaṃ, tesaṃ 『『aññeva dhammā gambhīrā』』ti ettha vuttanayena dhammādivibhāgo netabbo. 『『Ajānataṃ apassata』』ntiādīsu avijjātaṇhā akusalā kāmāvacarā, tāsu avijjāya āsavā, ayonisomanasikāro eva vā padaṭṭhānaṃ. Taṇhāya saṃyojaniyesu dhammesu assādadassanaṃ padaṭṭhānaṃ. 『『Tadapi phassapaccayā』』ti ettha phassassa vedanāya viya dhammādivibhāgo veditabbo. Iminā nayena phassāyatanādīnampi yathārahaṃ dhammādivibhāgo netabboti ayaṃ saṃkilesadhamme, vodānadhamme ca sādhāraṇāsādhāraṇato, padaṭṭhānato, bhūmito ca vibhajanalakkhaṇo vibhattihāro nāma. Yathāha 『『dhammañca padaṭṭhānaṃ, bhūmiñca vibhajjate ayaṃ hāro』』tiādi (netti.

我來幫您翻譯這段巴利文： 分別運用釋 嗔喜等是不善法，它們以不如理作意等為足處。但由彼等法而不作不轉起嗔喜等，那些是無恚等善法，它們以如理作意等為足處。其中嗔等唯欲界，無恚等屬四地，同樣遠離殺生等是善或無記，它以慚愧等法為足處。其中善可能是欲界，可能是出世間。無記唯出世間。"諸比丘,有其他甚深法"所說之法可能是善，可能是無記。其中善法以出起趣向觀為足處。無記法以道法、觀或轉向為足處。其中善唯出世間，無記可能是欲界，可能是出世間，一切見唯不善唯欲界，它們總的以邪執中的不如理作意為足處。特別由於不分別相續密集，一性見的邪執伴隨前生憶念推理是常見的足處。由於不取因果關係的結合，異性見的邪執伴隨相應作意是斷見的足處。如是其餘諸見也應隨可能說。 在"諸受"中受可能是善，可能是不善，可能是無記，可能是欲界，可能是色界，可能是無色界，它們以觸為足處。如實通達諸受的集等是道智，無取解脫是果智，它們的法等分別應如"有其他甚深法"中所說方式引導。在"不知不見"等中無明愛是不善欲界，其中無明以漏或不如理作意為足處。愛以見可結系諸法中的味著為足處。在"那也以觸為緣"中觸應如受知法等分別。以此方式也應隨宜引導觸處等的法等分別。這是依染污法、清凈法的共不共、足處、地而分別相的分別運用。如說"此運用分別法及足處和地"等。;

4.8).

Parivattanahāravaṇṇanā

Āghātādīnamakaraṇaṃ khantisoraccāni anubrūhetvā paṭisaṅkhānabhāvanābalasiddhiyā ubhayahitapaṭipattimāvahati. Āghātādayo pana pavattiyamānā dubbaṇṇataṃ, dukkhaseyyaṃ, bhogahāniṃ, akittiṃ, parehi durupasaṅkamanatañca nipphādentā nirayādīsu mahādukkhamāvahanti. Pāṇātipātādipaṭivirati avippaṭisārādikalyāṇaṃ paramparamāvahati. Pāṇātipātādi pana vippaṭisārādiakalyāṇaṃ paramparamāvahati. Gambhīratādivisesayuttaṃ ñāṇaṃ veneyyānaṃ yathārahaṃ vijjābhiññādiguṇavisesamāvahati sabbaññeyyassa yathāsabhāvāvabodhato. Tathā gambhīratādivisesarahitaṃ pana ñāṇaṃ ñeyyesu sādhāraṇabhāvato yathāvuttaguṇavisesaṃ nāvahati. Sabbāpi cetā diṭṭhiyo yathārahaṃ sassatucchedabhāvato antadvayabhūtā sakkāyatīraṃ nātivattanti aniyyānikasabhāvattā. Sammādiṭṭhi pana saparikkhārā majjhimapaṭipadābhūtā sakkāyatīramatikkamma pāraṃ gacchati niyyānikasabhāvattā. Vedanānaṃ yathābhūtaṃ samudayādipaṭivedhanā anupādāvimuttimāvahati maggabhāvato. Vedanānaṃ yathābhūtaṃ samudayādiasampaṭivedho saṃsāracārakāvarodhamāvahati saṅkhārānaṃ paccayabhāvato. Vedayitasabhāvapaṭicchādako sammoho tadabhinandanamāvahati, yathābhūtāvabodho pana tattha nibbedhaṃ, virāgañca āvahati. Micchābhinivese ayonisomanasikārasahitā taṇhā anekavihitaṃ diṭṭhijālaṃ pasāreti. Yathāvuttataṇhāsamucchedo paṭhamamaggo taṃ diṭṭhijālaṃ saṅkoceti. Sassatavādādipaññāpanassa phasso paccayo asati phasse tadabhāvato. Diṭṭhibandhanabaddhānaṃ phassāyatanādīnamanirodhanena phassādianirodho saṃsāradukkhassa anivattiyeva yāthāvato phassāyatanādipariññā sabbadiṭṭhidassanāni ativattati, tesaṃ pana tathā apariññā diṭṭhidassanaṃ nātivattati. Bhavanettisamucchedo āyatiṃ attabhāvassa anibbattiyā saṃvattati, asamucchinnāya bhavanettiyā anāgate bhavappabandho parivattatiyevāti ayaṃ sutte niddiṭṭhānaṃ dhammānaṃ paṭipakkhato parivattanalakkhaṇo parivattanahāro nāma. Kimāha 『『kusalākusale dhamme, niddiṭṭhe bhāvite pahīne cā』』tiādi.

Vevacanahāravaṇṇanā

『『Mamaṃ mama me』』ti pariyāyavacanaṃ. 『Vā yadi cā』』ti pariyāyavacanaṃ. 『『Bhikkhave samaṇā tapassino』』ti pariyāyavacanaṃ. 『『Pare aññe paṭiviruddhā』』ti…pe… naṃ. 『『Avaṇṇaṃ akittiṃ ninda』』nti…pe… naṃ. 『『Bhāseyyuṃ bhaṇeyyuṃ katheyyu』』nti…pe… naṃ. 『『Dhammassa vinayassa satthusāsanassā』』ti…pe… naṃ. 『『Saṅghassa samūhassa gaṇassā』』ti…pe… naṃ. 『『Tatra tattha tesū』』ti…pe… naṃ. 『『Tumhehi vo bhavantehī』』ti…pe… naṃ. 『『Āghāto doso byāpādo』』ti…pe… naṃ 『『appaccayo domanassaṃ cetasikadukkha』』nti…pe… naṃ. 『『Cetaso cittassa manaso』』ti…pe… naṃ. 『『Anabhiraddhi byāpatti manopadoso』』ti…pe… naṃ. 『『Na no a mā』』ti…pe… naṃ. 『『Karaṇīyā uppādetabbā pavattetabbā』』ti pariyāyavacanaṃ. Iminā nayena sabbapadesu vevacanaṃ vattabbanti ayaṃ tassa tassa atthassa taṃtaṃpariyāyasaddayojanālakkhaṇo vevacanahāro nāma. Vuttañhetaṃ 『『vevacanāni bahūni tu, sutte vuttāni ekadhammassā』』tiādi (netti.

我來幫您翻譯這段巴利文： 轉變運用釋 不作嗔等通過增長忍溫柔而成就思擇修習力，引生兩利行。但嗔等轉起時引生醜陋、惡臥、財失、惡名、他人難親近而導致地獄等大苦。遠離殺生等依次引生無惡作等善。但殺生等依次引生惡作等不善。具足甚深等特勝的智由通達一切所知的自性而隨宜引生可化導者的明通等功德勝。但不具足甚深等特勝的智由於對所知是共通性而不引生如說的功德勝。一切這些見依常斷性隨宜成為兩邊，不度過有身岸，因為是不出離性。但具資具的正見成為中道而超越有身岸到達彼岸，因為是出離性。如實通達諸受的集等由於是道而引生無取解脫。不如實通達諸受的集等由於諸行是緣而引生輪迴牢獄。覆蓋所受自性的癡引生喜樂於此，但如實了悟引生於此的通達和離染。在邪執中伴隨不如理作意的愛展開種種見網。前說斷愛的初道收縮彼見網。觸是施設常論等的緣，因為無觸則無彼。由於不滅繫縛見結的諸觸處等而觸等不滅即是輪迴苦的不轉，如實遍知觸處等超越一切見，但如是不遍知則不超越見。斷除有結導向未來自體不生，未斷有結則未來有相續仍轉。這是依經中所顯示諸法的對治而轉變相的轉變運用。如說"善不善法，所顯示的、所修習的、所斷的"等。 同義詞運用釋 "我的、我的、於我"是異詞。"或、若、及"是異詞。"諸比丘、沙門、苦行者"是異詞。"他人、其他、敵對"是異詞。"毀、惡名、責"是異詞。"會說、會言、會語"是異詞。"法、律、師教"是異詞。"僧、群、眾"是異詞。"於此、于彼、于彼等"是異詞。"由你們、你們的、具壽們的"是異詞。"嗔、瞋、恚"是異詞。"不悅、憂、心苦"是異詞。"心所、心、意"是異詞。"不滿、違逆、意害"是異詞。"不、非、勿"是異詞。"應作、應生、應起"是異詞。以此方式應說一切句的異詞。這是對彼彼義結合彼彼異詞相的同義詞運用。如說此"於一法說經中,有眾多同義詞"等。

4.10).

Paññattihāravaṇṇanā

Āghāto vatthuvasena dasavidhena, ekūnavīsatividhena vā paññatto. Apaccayo upavicāravasena chadhā paññatto. Ānando pītiādivasena vevacanena navadhā paññatto. Pīti sāmaññato pana khuddikādivasena pañcadhā paññatto. Somanassaṃ upavicāravasena chadhā, sīlaṃ vārittacārittādivasena anekadhā, gambhīratādivisesayuttaṃ ñāṇaṃ cittuppādavasena catudhā, dvādasadhā vā, visayabhedato anekadhā ca, diṭṭhisassatādivasena dvāsaṭṭhiyā bhedehi, tadantogadhavibhāgena anekadhā ca, vedanā chadhā, aṭṭhasatadhā, anekadhā ca, tassā samudayo pañcadhā, tathā atthaṅgamopi, assādo duvidhena, ādīnavo tividhena, nissaraṇaṃ ekadhā , catudhā ca, anupādāvimutti duvidhena, 『『ajānataṃ apassata』』nti vuttā avijjā visayabhedena catudhā, aṭṭhadhā ca, 『『taṇhāgatāna』』ntiādinā vuttā taṇhā chadhā, aṭṭhasatadhā, anekadhā ca, phasso nissayavasena chadhā, upādānaṃ catudhā, bhavo dvidhā, anekadhā ca, jāti vevacanavasena chadhā, tathā jarā sattadhā, maraṇaṃ aṭṭhadhā, navadhā ca, soko pañcadhā, paridevo chadhā, dukkhaṃ catudhā, tathā domanassaṃ, upāyāso catudhā paññattoti ayaṃ pabhedapaññatti, samūhapaññatti ca.

『『Samudayo hotī』』ti pabhavapaññatti, 『『yathābhūtaṃ pajānātī』』ti dukkhassa pariññāpaññatti, samudayassa pahānapaññatti, nirodhassa sacchikiriyāpaññatti, maggassa bhāvanāpaññatti. 『『Antojālīkatā』』tiādisabbadiṭṭhīnaṃ saṅgahapaññatti. 『『Ucchinnabhavanettiko』』tiādi duvidhena parinibbānapaññattīti evaṃ āghātādīnaṃ pabhavapaññattipariññāpaññattiādivasena. Tathā 『『āghāto』』ti byāpādassa vevacanapaññatti. 『『Appaccayo』』ti domanassassavevacanapaññattītiādivasena ca paññattibhedo vibhajjitabboti ayaṃ ekekassa dhammassa anekāhi paññattīhi paññapetabbākāravibhāvanalakkhaṇo paññattihāro nāma, tena vuttaṃ 『『ekaṃ bhagavā dhammaṃ, paṇṇattīhi vividhāhi desetī』』tiādi (netti.

我來 助您翻譯這段巴利文： 施設運用釋 嗔依事物分別施設為十種或十九種。不悅依近行分別施設為六種。喜依喜等異詞分別施設為九種。但喜一般依小喜等分別施設為五種。悅依近行分別施設為六種，戒依離行等分別施設為多種，具足甚深等特勝的智依心生起分別施設為四種或十二種，依境差別為多種，見依常等分別施設為六十二種，依攝入其中的分別為多種，受分別施設為六種、一百零八種、多種，它的集分別施設為五種，滅也如是，味分別施設為二種，患分別施設為三種，出離分別施設為一種和四種，無取解脫分別施設為二種，"不知不見"所說的無明依境差別分別施設為四種和八種，"渴愛者"等所說的愛分別施設為六種、一百零八種、多種，觸依所依分別施設為六種，取分別施設為四種，有分別施設為二種和多種，生依異詞分別施設為六種，如是老分別施設為七種，死分別施設為八種和九種，愁分別施設為五種，悲分別施設為六種，苦分別施設為四種，如是憂，惱分別施設為四種。這是差別施設和集合施設。 "集生起"是生起施設，"如實了知"是苦的遍知施設、集的斷施設、滅的證施設、道的修施設。"入于網中"等是一切見的攝施設。"斷除有結"等是二種般涅槃施設。如是依嗔等的生起施設、遍知施設等方式。同樣"嗔"是恚的異詞施設。"不悅"是憂的異詞施設等方式應分別施設的差別。這是顯示每一法應以多種施設來施設方式相的施設運用。因此說"世尊以種種施設,說示一法"等。

4.11).

Otaraṇahāravaṇṇanā

Āghātaggahaṇena saṅkhārakkhandhasaṅgaho, tathā anabhiraddhiggahaṇena. Appaccayaggahaṇena vedanākkhandhasaṅgahoti idaṃ khandhamukhena otaraṇaṃ. Tathā āghātādiggahaṇena dhammāyatanaṃ, dhammadhātu, dukkhasaccaṃ, samudayasaccaṃ vā gahitanti idaṃ āyatanamukhena,dhātumukhena,saccamukhena ca otaraṇaṃ. Tathā āghātādīnaṃ sahajātā avijjā hetusahajātaaññamaññanissasampayuttaatthiavigatapaccayehi paccayo, asahajātā pana anantaraniruddhā anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi paccayo. Ananantarā pana upanissayavaseneva paccayo. Taṇhāupādānādi phassādīnampi tesaṃ sahajātānaṃ, asahajātānañca yathārahaṃ paccayabhāvo vattabbo. Koci panettha adhipativasena, koci kammavasena, koci āhāravasena, koci indriyavasena, koci jhānavasena koci maggavasenāpi paccayoti ayampi viseso veditabboti idaṃ paṭiccasamuppādamukhena otaraṇaṃ. Imināva nayena ānandādīnampi khandhādimukhena otaraṇaṃ vibhāvetabbaṃ.

Tathā sīlaṃ pāṇātipātādīhi viraticetanā, abyāpādādicetasikadhammā ca, pāṇātipātādayo cetanāva, tesaṃ, tadupakārakadhammānañca lajjādayādīnaṃ saṅkhārakkhandhadhammāyatanādīsu saṅgahato purimanayeneva khandhādimukhena otaraṇaṃ vibhāvetabbaṃ. Esa nayo ñāṇadiṭṭhivedanāavijjātaṇhādiggahaṇesupi. Nissaraṇānupādāvimuttiggahaṇesu pana asaṅkhatadhātuvasenapi dhātumukhena otaraṇaṃ vibhāvetabbaṃ, tathā 『『vedanānaṃ…pe… anupādāvimutto』』ti etena bhagavato sīlādayo pañcadhammakkhandhā, satipaṭṭhānādayo ca bodhipakkhiyadhammā pakāsitā hontīti taṃmukhenapi otaraṇaṃ veditabbaṃ. 『『Tadapi phassapaccayā』』ti sassatādipaññāpanassa paccayādhīnavuttitādīpanena aniccatāmukhena otaraṇaṃ, tathā evaṃdhammatāya paṭiccasamuppādamukhena otaraṇaṃ. Aniccassa dukkhānattabhāvato appaṇihitamukhena, suññatāmukhena otaraṇaṃ. Sesapadesupi eseva nayo. Ayaṃ paṭiccasamuppādādimukhehi suttatthassa otaraṇalakkhaṇo otaraṇahāro nāma. Tathā hi vuttaṃ 『『yo ca paṭiccuppādo, indriyakhandhā ca dhātuāyatanā』』tiādi (netti. 4.12).

Sodhanahāravaṇṇanā

『『Mamaṃ vā bhikkhave, pare avaṇṇaṃ bhāseyyu』』nti ārambho. 『『Dhammassa vā avaṇṇaṃ bhāseyyuṃ saṅghassa vā avaṇṇaṃ bhāseyyu』』nti padasuddhi, no ārambhasuddhi. 『『Tatra tumhehi na āghāto, na appaccayo, na cetaso anabhiraddhi karaṇīyā』』ti padasuddhi ceva ārambhasuddhi ca. Dutiyanayādīsupi eseva nayo, tathā 『『appamattakaṃ kho paneta』』ntiādi ārambho. 『『Katama』』ntiādi pucchā. 『『Pāṇātipātaṃ pahāyā』』tiādi padasuddhi, no ārambhasuddhi. No ca pucchāsuddhi. 『『Idaṃ kho』』tiādi pucchāsuddhi ceva padasuddhi ca, ārambhasuddhi.

Tathā 『『atthi bhikkhave』』tiādi ārambho. 『『Katame ca te』』tiādi pucchā. 『『Santi bhikkhave』』tiādi ārambho. 『『Kimāgammā』』tiādi ārambhapucchā . 『『Yathā samāhite』』tiādi padasuddhi, no ārambhasuddhi, no ca pucchāsuddhi. 『『Ime kho』』tiādi padasuddhi ceva pucchāsuddhi ca ārambhasuddhi ca. Iminā nayena sabbattha ārambhādayo veditabbā. Ayaṃ padārambhānaṃ sodhitāsodhitabhāvavicāraṇalakkhaṇo sodhanahāro nāma, vuttampi ca 『『vissajjitamhi pañhe, gāthāyaṃ pucchitāyamārabbhā』』tiādi (netti.

我來幫您翻譯這段巴利文： 滲入運用釋 以取嗔攝行蘊，同樣以取不滿。以取不悅攝受蘊，這是從蘊門滲入。同樣以取嗔等攝法處、法界、苦諦或集諦，這是從處門、界門、諦門滲入。同樣嗔等的俱生無明是因緣、俱生緣、互相緣、相應緣、有緣、不離緣的緣，但不俱生的無間滅是無間緣、等無間緣、無間依緣、無有緣、離緣、習緣的緣。非無間的則唯是依緣。應說愛、取等對觸等的俱生和不俱生隨宜成為緣。這裡應知某些依增上、某些依業、某些依食、某些依根、某些依禪、某些依道成為緣的差別。這是從緣起門滲入。以此方式也應顯示喜等從蘊等門滲入。 同樣戒是離殺生等思，和無恚等心所法，殺生等即是思，由於它們和它們的助伴法慚等攝入行蘊法處等，應依前說方式顯示從蘊等門滲入。此方式也在智、見、受、無明、愛等取中。但在取出離、無取解脫中也應顯示從無為界的界門滲入，同樣由"諸受...乃至...無取解脫"顯示世尊的戒等五法蘊和念處等菩提分法，也應知從彼門滲入。"那也以觸為緣"由顯示常等施設依緣而轉等而從無常門滲入，同樣由如是法性從緣起門滲入。由無常是苦無我而從無愿門、空門滲入。其餘句也是此方式。這是從緣起等門滲入經義相的滲入運用。因此說"緣起和根蘊及界處"等。 清凈運用釋 "諸比丘，若他人說我的毀"是開始。"或說法的毀、或說僧的毀"是句清凈，非開始清凈。"於此你們不應生嗔、不悅、心不滿"是句清凈及開始清凈。第二方式等也是此方式，同樣"這實是微小"等是開始。"何者"等是問。"斷除殺生"等是句清凈，非開始清凈，也非問清凈。"此是"等是問清凈及句清凈、開始清凈。 同樣"諸比丘，有"等是開始。"何者是彼等"等是問。"諸比丘，有"等是開始。"依何"等是開始問。"如等持"等是句清凈，非開始清凈，也非問清凈。"此是"等是句清凈及問清凈、開始清凈。以此方式應處處了知開始等。這是考察句開始清凈不清凈相的清凈運用。也說"在已解答的問,在已問的偈頌中開始"等。

4.13).

Adhiṭṭhānahāravaṇṇanā

『『Avaṇṇa』』nti sāmaññato adhiṭṭhānaṃ. Tamavikappetvā visesavacanaṃ 『『mamaṃ vā』』ti. Dhammassa vā saṅghassa vāti pakkhepi esa nayo. Tathā 『『sīla』』nti sāmaññato adhiṭṭhānaṃ. Tamavikappetvā visesavacanaṃ 『『pāṇātipātā paṭivirato』』tiādi. 『『Aññeva dhammā』』tiādi sāmaññato adhiṭṭhānaṃ, tamavikappetvā visesavacanaṃ 『『tayidaṃ bhikkhave, tathāgato pajānātī』』tiādi, tathā 『『pubbantakappikā』』tiādi sāmaññato adhiṭṭhānaṃ. Tamavikappetvā visesavacanaṃ 『『sassatavādā』』tiādi. Iminā nayena sabbattha yathādesitameva sāmaññavisesā niddhāretabbā. Ayaṃ suttāgatānaṃ dhammānaṃ avikappanāvasena yathādesitameva sāmaññavisesaniddhāraṇalakkhaṇo adhiṭṭhānahāro nāma, yathāha 『『ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā』』tiādi (netti. 4.14).

Parikkhārahāravaṇṇanā

Āghātādīnaṃ 『『anatthaṃ me acarī』』tiādīni (dha. sa. 1237; vibha. 909) ekūnavīsati āghātavatthūni hetu. Ānandādīnaṃ ārammaṇābhisineho hetu. Sīlassa hiriottappaṃ, appicchatādayo ca hetu. 『『Gambhīrā』』tiādinā vuttadhammassa sabbāpi pāramiyo hetu. Visesena paññāpāramī. Diṭṭhīnaṃ asappurisūpanissayo, asaddhammassavanaṃ micchābhinivesena ayonisomanasikāro ca avisesena hetu. Visesena pana sassatavādādīnaṃ atītajātianussaraṇādi hetu. Vedanānaṃ avijjā, taṇhā, kammādiphasso ca hetu. Anupādāvimuttiyā ariyamaggo hetu. Aññāṇassa ayonisomanasikāro hetu. Taṇhāya saṃyojaniyesu assādānupassanā hetu. Phassassa saḷāyatanāni hetu. Saḷāyatanassa nāmarūpaṃ hetu . Bhavanettisamucchedassa visuddhibhāvanā hetūti ayaṃ parikkhārasaṅkhāte hetupaccaye niddhāretvā saṃvaṇṇanālakkhaṇo parikkhārahāro nāma, tena vuttaṃ 『『ye dhammā yaṃ dhammaṃ, janayantippaccayā paramparato』』tiādi.

Samāropanahāravaṇṇanā

Āghātādīnamakaraṇīyatāvacanena khantisampadā dassitā hoti. 『『Appamattakaṃ kho paneta』』ntiādinā soraccasampadā. 『『Atthi bhikkhave』』tiādinā ñāṇasampadā. 『『Aparāmasato cassa paccattaññeva nibbuti viditā』』ti, 『『vedanānaṃ…pe… yathābhūtaṃ viditvā anupādāvimutto』』ti ca etehi samādhisampadāya saddhiṃ vijjāvimuttivasībhāvasampadā dassitā. Tattha khantisampadā paṭisaṅkhānabalasiddhito soraccasampadāya padaṭṭhānaṃ, soraccasampadā pana atthato sīlameva, sīlaṃ samādhisampadāya padaṭṭhānaṃ. Samādhi ñāṇasampadāya padaṭṭhānanti ayaṃ padaṭṭhānasamāropanā.

Pāṇātipātādīhi paṭivirativacanaṃ sīlassa pariyāyavibhāgadassanaṃ. Sassatavādādivibhāgadassanaṃ pana diṭṭhiyā pariyāyavacananti ayaṃ vevacanasamāropanā.

Sīlena vītikkamappahānaṃ, tadaṅgappahānaṃ, duccaritasaṃkilesappahānañca sijjhati. Samādhinā pariyuṭṭhānappahānaṃ, vikkhambhanappahānaṃ, taṇhāsaṃkilesappahānañca sijjhati. Paññāya diṭṭhisaṃkilesappahānaṃ, samucchedappahānaṃ, anusayappahānañca sijjhatīti ayaṃ pahānasamāropanā.

Sīlādidhammakkhandhehi samathavipassanābhāvanāpāripūriṃ gacchati pahānattayasiddhitoti ayaṃ bhāvanāsamāropanā. Ayaṃ sutte āgatadhammānaṃ padaṭṭhānavevacanapahānabhāvanāsamāropanavicāraṇalakkhaṇo samāropanahāro nāma. Vuttañhetaṃ 『『ye dhammā yaṃ mūlā, ye cekatthā pakāsitā muninā』』tiādi, (netti.

我來幫您翻譯這段巴利文： 確立運用釋 "毀"是一般的確立。不分別它而特別說"我的或"。法的或僧的部分也是此方式。同樣"戒"是一般的確立。不分別它而特別說"遠離殺生"等。"其他法"等是一般的確立，不分別它而特別說"諸比丘，如來了知此"等，同樣"執著前際"等是一般的確立。不分別它而特別說"常論"等。以此方式應處處如所說確定一般和特殊。這是依不分別經中所來諸法而如所說確定一般特殊相的確立運用。如說"一性諸法,及已顯示異性者"等。 資具運用釋 嗔等的"對我作不利"等十九嗔事是因。喜等的所緣貪著是因。戒的慚愧和少欲等是因。以"甚深"等所說法的一切波羅蜜是因。特別是慧波羅蜜。見的親近不善人、聽聞不正法和以邪執的不如理作意總的是因。但特別常論等的憶念前生等是因。諸受的無明、愛、業等觸是因。無取解脫的聖道是因。無知的不如理作意是因。愛的于可結系觀見味著是因。觸的六處是因。六處的名色是因。斷有結的清凈修習是因。這是確定稱為資具的因緣而解釋相的資具運用。因此說"彼等法依因緣,次第生彼法"等。 歸結運用釋 由說不應作嗔等而顯示忍具足。以"這實是微小"等顯示溫柔具足。以"諸比丘,有"等顯示智具足。"不執取者各自了知寂滅"和"如實了知諸受...乃至...無取解脫"由此二者顯示定具足及明解脫自在具足。其中忍具足由成就思擇力而是溫柔具足的足處，但溫柔具足即是戒，戒是定具足的足處。定是智具足的足處,這是足處歸結。 說遠離殺生等是顯示戒的分別差別。但顯示常論等差別是見的異詞,這是異詞歸結。 由戒成就超越斷、暫斷和惡行染污斷。由定成就纏斷、鎮伏斷和愛染污斷。由慧成就見染污斷、斷絕斷和隨眠斷,這是斷歸結。 由戒等法蘊而止觀修習達圓滿,因為成就三斷,這是修歸結。這是考察經中所來諸法的足處、異詞、斷、修歸結相的歸結運用。因為說"彼等法以彼為根,及牟尼所說一義者"等。

4.16) ayaṃ soḷasahārayojanā.

Soḷasahāravaṇṇanā niṭṭhitā.

Pañcavidhanayavaṇṇanā

Nandiyāvaṭṭanayavaṇṇanā

Āghātādīnamakaraṇavacanena taṇhāvijjāsaṅkoco dassito. Sati hi attattaniyavatthūsu sinehe, sammohe ca 『『anatthaṃ me acarī』』tiādinā āghāto jāyati, nāsati. Tathā 『『pāṇātipātā paṭivirato』』tiādivacanehi 『『paccattaññeva nibbuti viditā, anupādāvimutto, channaṃ phassāyatanānaṃ…pe… yathābhūtaṃ pajānātī』』tiādivacanehi ca taṇhāvijjānaṃ accantappahānaṃ dassitaṃ hoti. Tāsaṃ pana pubbantakappikādipadehi, 『『ajānataṃ apassata』』ntiādipadehi ca sarūpatopi dassitānaṃ taṇhāvijjānaṃ rūpadhammā, arūpadhammā ca adhiṭṭhānaṃ. Yathākkamaṃ samatho ca vipassanā ca paṭipakkho, tesaṃ pana cetovimutti, paññāvimutti ca phalaṃ. Tattha taṇhā samudayasaccaṃ, taṇhāvijjā vā, tadadhiṭṭhānabhūtā rūpārūpadhammā dukkhasaccaṃ, tesamappavatti nirodhasaccaṃ, nirodhapajānanā samathavipassanā maggasaccanti evaṃ, catusaccayojanā veditabbā.

Taṇhāggahaṇena cettha māyāsāṭheyyamānātimānamadapamādapāpicchatāpāpamittatāahirikānottappādivasena sabbopi akusalapakkho netabbo. Tathā avijjāggahaṇenapi viparītamanasikārakodhupanāhamakkhapaḷāsaissāmacchariyasārambha dovacassatā bhavadiṭṭhivibhavadiṭṭhādivasena. Vuttavipariyāyena pana amāyāasāṭheyyādivasena, aviparītamanasikārādivasena ca sabbopi kusalapakkho netabbo. Tathā samathapakkhiyānaṃ saddhindriyādīnaṃ, vipassanāpakkhiyānañca aniccasaññādīnaṃ vasenāti ayaṃ taṇhāvijjāhi saṃkilesapakkhaṃ suttatthaṃ samathavipassanāhi ca vodānapakkhaṃ catusaccayojanamukhena nayanalakkhaṇassa nandiyāvaṭṭanayassa bhūmi. Vuttañhi 『『taṇhañca avijjampi ca, samathena vipassanāya yo netī』』tiādi.

Tipukkhalanayavaṇṇanā

Āghātādīnamakaraṇavacanena adosasiddhi, tathā pāṇātipātapharusavācāhi paṭivirativacanenāpi. Ānandādīnamakaraṇavacanena pana alobhasiddhi , tathā abrahmacariyato paṭivirativacanenāpi. Adinnādānādīhi pana paṭivirativacanena tadubhayasiddhi. 『『Tayidaṃ bhikkhave , tathāgato pajānātī』』tiādinā amohasiddhi. Iti tīhi akusalamūlehi gahitehi tappaṭipakkhato āghātādīnamakaraṇavacanena ca tīṇi kusalamūlāni siddhāniyeva honti. Tattha tīhi akusalamūlehi tividhaduccaritasaṃkilesamalavisamākusalasaññāvitakkapañcādivasena sabbopi akusalapakkho vitthāretabbo. Tathā tīhi kusalamūlehi tividhasucaritavodānasamakusalasaññāvitakkapaññāsaddhammasamādhi- vimokkhamukhavimokkhādivasena sabbopi kusalapakkho vibhāvetabbo.

Ettha cāyaṃ saccayojanā – lobho samudayasaccaṃ, sabbāni vā kusalākusalamūlāni, tehi pana nibbattā tesamadhiṭṭhānagocarabhūtā upādānakkhandhā dukkhasaccaṃ, tesamappavatti nirodhasaccaṃ, nirodhapajānanā vimokkhādikā maggasaccanti. Ayaṃ akusalamūlehi saṃkilesapakkhaṃ, kusalamūlehi ca vodānapakkhaṃ catusaccayojanamukhena nayanalakkhaṇassa tipukkhalanayassa bhūmi. Tathā hi vuttaṃ –

『『Yo akusale samūlehi,

Neti kusale ca kusalamūlehī』』tiādi. (netti.

我來幫您翻譯這段巴利文： 這是十六運用的結合。 十六運用釋完。 五種方式釋 歡喜轉方式釋 由說不作嗔等而顯示愛無明的收縮。因為若有對我我所事物的貪愛和癡,則生"對我作不利"等的嗔,無則不生。同樣由"遠離殺生"等諸說和"各自了知寂滅、無取解脫、六觸處...乃至...如實了知"等諸說而顯示愛無明的究竟斷。但由執前際等句和"不知不見"等句而顯示自性的愛無明,色法無色法是所依。止觀依次是對治,而心解脫慧解脫是其果。其中愛是集諦,或愛無明,以彼為所依的色無色法是苦諦,彼等不轉起是滅諦,了知滅的止觀是道諦,如是應知四諦結合。 這裡由取愛而應引導一切不善分依誑詐、慢、過慢、醉、放逸、惡欲、惡友、無慚、無愧等。同樣由取無明也依邪作意、忿、恨、覆、惱、嫉、慳、激、難語、有見、無有見等。但由說的相反而應引導一切善分依無誑無詐等及不邪作意等。同樣依止分的信根等和觀分的無常想等。這是以愛無明引導經義的染污分,以止觀引導清凈分,從四諦結合門具有引導相的歡喜轉方式的地。因為說"以止觀引導愛及無明"等。 三輪方式釋 由說不作嗔等成就無瞋,同樣也由說遠離殺生粗語。但由說不作喜等成就無貪,同樣也由說遠離非梵行。但由說遠離不與取等成就彼二者。由"諸比丘,如來了知此"等成就無癡。如是由取三不善根及由其對治說不作嗔等而成就三善根。其中應以三不善根展開一切不善分依三種惡行、染污、垢、毒、不善想、尋、五等。同樣應以三善根顯示一切善分依三種善行、清凈、善想、尋、慧、正法、定、解脫門、解脫等。 這裡四諦結合是:貪是集諦,或一切善不善根,而由彼等生起以彼為所依境的取蘊是苦諦,彼等不轉起是滅諦,了知滅的解脫等是道諦。這是以不善根引導染污分,以善根引導清凈分,從四諦結合門具有引導相的三輪方式的地。因此說: "以不善根引導, 及以善根引導善"等。

4.18);

Sīhavikkīḷitanayavaṇṇanā

Āghātānandādīnamakaraṇa-vacanena satisiddhi. Micchājīvāpaṭivirativacanena vīriyasiddhi. Vīriyena hi kāmabyāpādavihiṃsāvitakke vinodeti, vīriyasādhanañca ājīvapārisuddhisīlanti. Pāṇātipātādīhi paṭivirativacanena satisiddhi. Satiyā hi sāvajjānavajjo diṭṭho hoti. Tattha ca ādīnavānisaṃse sallakkhetvā sāvajjaṃ pahāya anavajjaṃ samādāya vattati. Tathā hi sā 『『niyyātanapaccupaṭṭhānā』』ti vuccati. 『『Tayidaṃ bhikkhave, tathāgato pajānātī』』tiādinā samādhipaññāsiddhi. Paññavā hi yathābhūtāvabodho samāhito ca yathābhūtaṃ pajānātīti.

Tathā 『『nicco dhuvo』』tiādinā anicce 『『nicca』』nti vipallāso, 『『arogo paraṃ maraṇā, ekantasukhī attā, diṭṭhadhammanibbānappatto』』ti ca evamādīhi asukhe 『『sukha』』nti vipallāso. 『『Pañcahi kāmaguṇehi samappito』』tiādinā asubhe 『『subha』』nti vipallāso. Sabbeheva diṭṭhippakāsanapadehi anattani 『『attā』』ti vipallāsoti evamettha cattāro vipallāsā siddhā honti, tesaṃ paṭipakkhato cattāri satipaṭṭhānāni siddhāneva. Tattha catūhi yathāvuttehi indriyehi cattāro puggalā niddisitabbā. Kathaṃ duvidho hi taṇhācarito mudindriyo tikkhindriyoti, tathā diṭṭhicaritopi. Tesu paṭhamo asubhe 『『subha』』nti vipallatthadiṭṭhiko satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe 『『sukha』』nti vipallatthadiṭṭhiko 『『uppannaṃ kāmavitakkaṃ nādhivāsetī』』tiādinā (ma. ni. 1.26; a. ni. 4.14; 6.58) vuttena vīriyasaṃvarasaṅkhātena vīriyabalena taṃ vipallāsaṃ vidhamati. Tatiyo anicce 『『nicca』』nti vipallatthadiṭṭhiko samādhibalena samāhitabhāvato saṅkhārānaṃ khaṇikabhāvaṃ yathābhūtaṃ paṭivijjhati. Catuttho santatisamūhakiccārammaṇaghanavicittattā phassādidhammapuñjamatte anattani 『『attā』』ti vipallatthadiṭṭhiko catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃseti. Catūhi cettha vipallāsehi caturāsavoghayogaganthaagatitaṇhuppādupādānasattaviññāṇaṭṭhitiapariññādivasena sabbopi akusalapakkho netabbo. Tathā catūhi satipaṭṭhānehi catubbidhajhānavihārādhiṭṭhānasukhabhāgiyadhammaappamaññāsammappadhānaiddhipādādivasena sabbopi vodānapakkho netabbo.

Ettha cāyaṃ saccayojanā – subhasaññāsukhasaññāhi, catūhipi vā vipallāsehi samudayasaccaṃ, tesamadhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccaṃ, tesamappavatti nirodhasaccaṃ, nirodhapajānanā satipaṭṭhānādikā maggasaccanti. Ayaṃ vipallāsehi saṃkilesapakkhaṃ, saddhindriyādīhi vodānapakkhaṃ catusaccayojanamukhena nayanalakkhaṇassa sīhavikkīḷitanayassa bhūmi, yathāha 『『yo neti vipallāsehi, kilese indriyehi saddhamme』』tiādi (netti. 4.19).

Disālocanaaṅkusanayadvayavaṇṇanā

Iti tiṇṇaṃ atthanayānaṃ siddhiyā vohāranayadvayampi siddhameva hoti. Tathā hi atthanayattayadisābhūtadhammānaṃ samālocanameva disālocananayo. Tesaṃ samānayanameva aṅkusanayo. Tasmā yathāvuttanayena atthanayānaṃ disābhūtadhammasamālokananayanavasena tampi nayadvayaṃ yojetabbanti, tena vuttaṃ 『『veyyākaraṇesu hi ye, kusalākusalā』』tiādi (netti. 4.20).

我來 助您翻譯這段巴利文： 獅子游戲方式釋 由說不作嗔喜等成就念。由說遠離邪命成就精進。因為以精進驅除欲恚害尋,活命遍凈戒是以精進成就。由說遠離殺生等成就念。因為以念見有罪無罪。於此觀察過患功德后,捨棄有罪而受持無罪而行。因此它被說為"迴向現起"。由"諸比丘,如來了知此"等成就定慧。因為有慧者如實覺悟而等持者如實了知。 同樣由"常恒"等在無常中"常"的顛倒,由"死後無病、一向樂我、得現法涅槃"等如是在不樂中"樂"的顛倒。由"具足五欲功德"等在不凈中"凈"的顛倒。由一切見顯示句在無我中"我"的顛倒。如是這裡成就四種顛倒,由彼對治而成就四念處。其中應以如說四根顯示四種補特伽羅。如何?愛行者二種,即鈍根利根,見行者也如是。其中第一者在不凈中"凈"的顛倒見者以念力觀察如實身自性而入正性決定。第二者在不樂中"樂"的顛倒見者以"不容忍已生欲尋"等所說稱為精進律儀的精進力破除彼顛倒。第三者在無常中"常"的顛倒見者以定力由等持性如實通達諸行剎那性。第四者由相續、聚集、作用、所緣密集差別而在僅是觸等法聚的無我中"我"的顛倒見者以四句空作意破壞彼邪執。這裡應以四顛倒引導一切不善分依四漏、暴流、軛、結、不正、渴愛生起、取、七識住、不遍知等。同樣應以四念處引導一切清凈分依四種禪、住、所依、樂分法、無量、正勤、神足等。 這裡四諦結合是:以凈想樂想,或以四顛倒是集諦,以彼為所依所緣的五取蘊是苦諦,彼等不轉起是滅諦,了知滅的念處等是道諦。這是以顛倒引導染污分,以信根等引導清凈分,從四諦結合門具有引導相的獅子游戲方式的地,如說"以顛倒引導染,以諸根引導正法"等。 觀察方位鉤方式二者釋 如是由三義方式成就而二種言說方式也成就。因為觀察以義方式三者為方位的諸法即是觀察方位方式。攝集彼等即是鉤方式。因此如所說方式,依義方式觀察為方位諸法的引導方式而應結合彼二方式,因此說"于諸解釋中,善與不善"等。

Ayaṃ pañcanayayojanā.

Pañcavidhanayavaṇṇanā niṭṭhitā.

Sāsanapaṭṭhānavaṇṇanā

Idaṃ pana suttaṃ soḷasavidhe sāsanapaṭṭhāne saṃkilesavāsanāsekkhabhāgiyaṃ taṇhādiṭṭhādisaṃkilesānaṃ sīlādipuññakiriyassa, asekkhasīlādikkhandhassa ca vibhattattā, saṃkilesavāsanānibbedhāsekkhabhāgiyameva vā yathāvuttatthānaṃ sekkhasīlakkhandhādikassa ca vibhattattā. Aṭṭhavīsatividhe pana sāsanapaṭṭhāne lokiyalokuttaraṃ sattadhammādhiṭṭhānaṃ ñāṇañeyyaṃ dassanabhāvanaṃ sakavacanaparavacanaṃ vissajjanīyāvissajjanīyaṃ kammavipākaṃ kusalākusalaṃ anuññātapaṭikkhittaṃ bhavo ca lokiyalokuttarādīnamatthānaṃ idha vibhattattāti. Ayaṃ sāsanapaṭṭhānayojanā.

Pakaraṇanayavaṇṇanā niṭṭhitā.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā brahmajālasuttavaṇṇanāya līnatthavibhāvanā.

Brahmajālasuttavaṇṇanā niṭṭhitā.

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Sīlakkhandhavaggaabhinavaṭīkā

(Dutiyo bhāgo)

1. Sāmaññaphalasuttavaṇṇanā

Rājāmaccakathāvaṇṇanā

我來為您直譯這段巴利文： 這是五種方法的解釋。 五種方法的釋義已結束。 教法建立的解釋 這部經屬於十六種教法建立中的染污習氣有學分，因為解說了貪愛、邪見等染污，以及持戒等功德行為和無學戒 handha等；或者只屬於染污習氣通達有學分，因為解說了如上所述的內容和有學戒 handha等。在二十八種教法建立中，因為這裡解說了世間和出世間、七種法的確立、智與所知、見與修、自說與他說、應答與不應答、業與果報、善與不善、允許與禁止、有等世間出世間等義理。這是教法建立的解釋。 論述方法的釋義已結束。 這是由具足正直、柔和、溫良、信心、念住、堅毅、智慧、忍耐、精進等法的大論師、對於有義釋的三藏無著無礙通達智的、深入理解多種自宗與他宗的深奧義理的、大眾師、大文法家、智光法將軍上座、大法王之師所造的《善顯》註釋書中，對《長部》注《吉祥光輝》中極其微細深奧難解之義的闡明，廣大清凈智慧的開顯，名為《顯明隱義》的《梵網經》註釋的隱義解釋。 《梵網經》註釋已結束。 第一部分已結束。 禮敬彼世尊、阿羅漢、正等正覺者 長部 戒蘊品新復注 （第二部分） 2.戒果經註釋 王臣論說的註釋

1. Idāni sāmaññaphalasuttassa saṃvaṇṇanākkamo anuppattoti dassetuṃ 『『evaṃ…pe… sutta』』ntiādimāha. Tattha anupubbapadavaṇṇanāti anukkamena padavaṇṇanā, padaṃ padaṃ pati anukkamena vaṇṇanāti vuttaṃ hoti. Pubbe vuttañhi, uttānaṃ vā padamaññatra vaṇṇanāpi 『『anupubbapadavaṇṇanā』』 tveva vuccati. Evañca katvā 『『apubbapadavaṇṇanā』』tipi paṭhanti, pubbe avaṇṇitapadavaṇṇanāti attho. Duggajanapadaṭṭhānavisesasampadādiyogato padhānabhāvena rājūhi gahitaṭṭhena evaṃnāmakaṃ, na pana nāmamattenāti āha 『『tañhī』』tiādi. Nanu mahāvagge mahāgovindasutte āgato esa purohito eva, na rājā, kasmā so rājasaddavacanīyabhāvena gahitoti? Mahāgovindena purohitena pariggahitampi cetaṃ reṇunā nāma magadharājena pariggahitamevāti atthasambhavato evaṃ vuttaṃ, na pana so rājasaddavacanīyabhāvena gahito tassa rājābhāvato. Mahāgovindapariggahitabhāvakittanañhi tadā reṇuraññā pariggahitabhāvūpalakkhaṇaṃ. So hi tassa sabbakiccakārako purohito, idampi ca loke samudāciṇṇaṃ 『『rājakammapasutena katampi raññā kata』』nti. Idaṃ vuttaṃ hoti – mandhāturaññā ceva mahāgovindaṃ bodhisattaṃ purohitamāṇāpetvā reṇuraññā ca aññehi ca rājūhi pariggahitattā rājagahanti. Keci pana 『『mahāgovindo』』ti mahānubhāvo eko purātano rājāti vadanti. Pariggahitattāti rājadhānībhāvena pariggahitattā. Gayhatīti hi gahaṃ, rājūnaṃ, rājūhi vā gahanti rājagahaṃ. Nagarasaddāpekkhāya napuṃsakaniddeso.

Aññepettha pakāreti nagaramāpanena raññā kāritasabbagehattā rājagahaṃ, gijjhakūṭādīhi pañcahi pabbatehi parikkhittattā pabbatarājehi parikkhittagehasadisantipi rājagahaṃ, sampannabhavanatāya rājamānaṃ gehantipi rājagahaṃ, susaṃvihitārakkhatāya anatthāvahitukāmena upagatānaṃ paṭirājūnaṃ gahaṃ gahaṇabhūtantipi rājagahaṃ, rājūhi disvā sammā patiṭṭhāpitattā tesaṃ gahaṃ gehabhūtantipi rājagahaṃ, ārāmarāmaṇeyyatādīhi rājati, nivāsasukhatādinā ca sattehi mamattavasena gayhati pariggayhatītipi rājagahanti edise pakāre. Nāmamattameva pubbe vuttanayenāti attho. So pana padeso visesaṭṭhānabhāvena uḷārasattaparibhogoti āha 『『taṃ paneta』』ntiādi. Tattha 『『buddhakāle, cakkavattikāle cā』』ti idaṃ yebhuyyavasena vuttaṃ aññadāpi kadāci sambhavato, 『『nagaraṃ hotī』』ti ca idaṃ upalakkhaṇameva manussāvāsasseva asambhavato. Tathā hi vuttaṃ 『『sesakāle suññaṃ hotī』』tiādi. Tesanti yakkhānaṃ. Vasanavananti āpānabhūmibhūtaṃ upavanaṃ.

Avisesenāti vihārabhāvasāmaññena, saddantarasannidhānasiddhaṃ visesaparāmasanamantarenāti attho. Idaṃ vuttaṃ hoti – 『『pātimokkhasaṃvarasaṃvuto viharati, (a. ni. 5.101; pāci. 147; pari. 441) paṭhamaṃ jhānaṃ upasampajja viharati, (dha. sa. 160) mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, (dī. ni. 3.71, 308; ma. ni. 1.77, 459, 509; 2.309, 315; 3.230; vibha. 642) sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharatī』』tiādīsu (ma. ni.

我來為您直譯這段巴利文： 150.現在為顯示已到《沙門果經》的註釋次第，故說"如是......等......經"等。其中"次第語詞釋義"即是依次解釋語詞，意思是對每一個詞依次進行解釋。因為前面已說過的，或容易理解的詞在別處的解釋也稱為"次第語詞釋義"。這樣理解后，也有讀作"新語詞釋義"，意思是對前面未解釋過的詞的解釋。 由於具有難行的國土、特別的圓滿等特質，作為主要處所被諸王所佔據，故有此名，而不僅僅是名稱而已，因此說"因為這......"等。難道不是在《長部》《大品》的《大典尊經》中提到的只是司祭而非國王嗎？為何他被視為可用"王"字稱呼的對象呢？因為雖然被大典尊司祭所佔據，也被名為烈怒的摩揭陀王所佔據，所以從意義上這樣說，而不是他作為可用"王"字稱呼的對象被接受，因為他不是國王。提到被大典尊佔據，是爲了表示當時被烈怒王佔據。因為他是那位處理一切事務的司祭，這在世間也是常見的說法："國王事務的執行者所做的也算是國王所做"。這裡的意思是：因為被轉輪王以及讓大典尊菩薩擔任司祭的烈怒王和其他諸王所佔據，故稱為王舍城。有些人說"大典尊"是一位大威德的古代國王。"被佔據"是指作為王都而被佔據。因為被佔據故稱為"gahaṃ"（住處），為諸王的，或被諸王佔據故稱為王舍（rājagahaṃ）。因為關係到"城"（nagara）這個詞，所以用中性詞。 這裡還有其他解釋：因為城中所有房舍都是由國王建造，故稱為王舍；因為被鷲峰等五座山環繞，如同被山王環繞的住處，故也稱為王舍；因為住處莊嚴，故也稱為王舍；因為防衛完善，對於想要造成傷害而來的敵對諸王來說是個牢固的住處，故也稱為王舍；因為被諸王看中而妥善建立，成為他們的住處，故也稱為王舍；因為以園林美麗等而顯耀，以及因居住安樂等而被眾生以執著心所執取、佔有，故也稱為王舍等這樣的解釋。僅僅是名稱，如前所述的方法。 那個地方作為殊勝處所為殊勝有情所受用，因此說"但是這......"等。其中"佛世時和轉輪王時"是就大多數情況而言，因為其他時候也有可能發生；"成為城市"也只是表徵，因為不是完全沒有人居住。因此說"其餘時候成為空地"等。"他們的"指夜叉。"居住的林園"是指作為飲酒場所的小園林。 "無差別地"是指就寺院性質的共通性而言，即不需要依靠其他詞的接近而成就的特殊所指。這裡的意思是：如"安住于防護別解脫戒"、"證得初禪而安住"、"以慈心遍滿一方而安住"、"由於不作意一切相而證得無相心定而安住"等經文中......

1.459) saddantarasannidhānasiddhena visesaparāmasanena yathākkamaṃ iriyāpathavihārādivisesavihārasamaṅgīparidīpanaṃ , na evamidaṃ, idaṃ pana tathā visesaparāmasanamantarena aññataravihārasamaṅgīparidīpananti.

Satipi ca vuttanayena aññataravihārasamaṅgīparidīpane idha iriyāpathasaṅkhātavisesavihārasamaṅgīparidīpanameva sambhavatīti dasseti 『『idha panā』』tiādinā. Kasmā pana saddantarasannidhānasiddhassa visesaparāmasanassābhāvepi idha visesavihārasamaṅgīparidīpanaṃ sambhavatīti? Visesavihārasamaṅgīparidīpanassa saddantarasaṅkhātavisesavacanassa abhāvato eva. Visesavacane hi asati visesamicchatā viseso payojitabboti. Apica iriyāpathasamāyogaparidīpanassa atthato siddhattā tathādīpanameva sambhavatīti. Kasmā cāyamattho siddhoti? Dibbavihārādīnampi sādhāraṇato. Kadācipi hi iriyāpathavihārena vinā na bhavati tamantarena attabhāvapariharaṇābhāvatoti.

Iriyanaṃ pavattanaṃ iriyā, kāyikakiriyā, tassā pavattanupāyabhāvato pathoti iriyāpatho, ṭhānanisajjādayo. Na hi ṭhānanisajjādiavatthāhi vinā kañci kāyikaṃ kiriyaṃ pavattetuṃ sakkā, tasmā so tāya pavattanupāyoti vuccati. Viharati pavattati etena, viharaṇamattaṃ vā tanti vihāro, so eva vihāro tathā, atthato panesa ṭhānanisajjādiākārappavatto catusantatirūpappabandhova. Divi bhavo dibbo, tattha bahulaṃ pavattiyā brahmapārisajjādidevaloke bhavoti attho, yo vā tattha dibbānubhāvo, tadatthāya saṃvattatīti dibbo, abhiññābhinīhārādivasena vā mahāgatikattā dibbo, sova vihāro, dibbabhāvāvaho vā vihāro dibbavihāro, mahaggatajjhānāni. Nettiyaṃ [netti. 86 (atthato samānaṃ)] pana catasso āruppasamāpattiyo āneñjavihārāti visuṃ vuttaṃ, taṃ pana mettājjhānādīnaṃ brahmavihāratā viya tāsaṃ bhāvanāvisesabhāvaṃ sandhāya vuttaṃ. Aṭṭhakathāsu pana dibbabhāvāvahasāmaññato tāpi 『『dibbavihārā』』 tveva vuttā. Brahmānaṃ, brahmabhūtā vā hitūpasaṃhārādivasena pavattiyā seṭṭhabhūtā vihārāti brahmavihārā, mettājjhānādivasena pavattā catasso appamaññāyo. Ariyā uttamā, anaññasādhāraṇattā vā ariyānaṃ vihārāti ariyavihārā, catassopi phalasamāpattiyo. Idha pana rūpāvacaracatutthajjhānaṃ, tabbasena pavattā appamaññāyo , catutthajjhānikaaggaphalasamāpatti ca bhagavato dibbabrahmaariyavihārā.

我來為您直譯這段巴利文： 通過其他詞的接近而成就的特殊所指，依次表明具足威儀住等特殊住的狀態，而這裡不是這樣，這裡是不通過那樣的特殊所指而表明具足某種住的狀態。 雖然按所說的方式表明具足某種住的狀態，這裡通過"但在這裡"等來顯示只表明具足以威儀為名的特殊住的狀態。為什麼雖然沒有通過其他詞的接近而成就的特殊所指，這裡仍然可能表明具足特殊住的狀態呢？正是因為沒有被稱為其他詞的特殊語詞。因為在沒有特殊語詞時，想要表達特殊含義就應當使用特殊用法。而且由於從意義上已成就表明與威儀相應的狀態，所以只有那樣的表明是可能的。為什麼這個意義是成就的呢？因為天住等也是共通的。因為任何時候都不能離開威儀住而存在，因為離開它就不能維持自體的存在。 行動、運作為iriyā（威儀），即身體動作，因為是它的運作方式，故稱為威儀路，即站立、坐等。因為離開站立、坐等狀態，任何身體動作都不能運作，所以它被稱為運作方式。由此而住、運作，或僅僅是住，故稱為住，那樣的住也是如此，但從意義上說，這是以站立、坐等形態運作的四相續色的相續。 生於天上為天，因為多分運作于梵眾天等天界而存在的意思，或者是在那裡的天威力，導向那個目的故稱為天，或因為依止神通引發等而有大趣向故稱為天，那就是天住，或導致天的狀態的住處為天住，即廣大禪那。在《導論》中另外說四無色定為不動住，那是關於它們的特殊修習狀態而說的，如慈心禪等稱為梵住一樣。但在義釋中，由於導致天的狀態是共通的，所以它們也都稱為"天住"。梵的，或成為梵的，依利益饒益等而運作成為最勝的住處為梵住，即依慈心禪等而運作的四無量。聖者的最上的，或因為不與他共通故為聖者的住處為聖住，即四種果定。但在這裡，世尊的天住、梵住、聖住是指色界第四禪，依它而運作的無量，以及第四禪的最上果定。

Aññataravihārasamaṅgīparidīpananti tāsamekato appavattattā ekena vā dvīhi vā samaṅgībhāvaparidīpanaṃ, bhāvalopenāyaṃ bhāvappadhānena vā niddeso. Bhagavā hi lobhadosamohussanne loke sakapaṭipattiyā veneyyānaṃ vinayanatthaṃ taṃ taṃ vihāre upasampajja viharati. Tathā hi yadā sattā kāmesu vippaṭipajjanti, tadā kira bhagavā dibbena vihārena viharati tesaṃ alobhakusalamūluppādanatthaṃ 『『appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā kāmesu virajjeyyu』』nti. Yadā pana issariyatthaṃ sattesu vippaṭipajjanti, tadā brahmavihārena viharati tesaṃ adosakusalamūluppādanatthaṃ 『『appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā adosena dosaṃ vūpasameyyu』』nti. Yadā pana pabbajitā dhammādhikaraṇaṃ vivadanti, tadā ariyavihārena viharati tesaṃ amohakusalamūluppādanatthaṃ 『『appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā amohena mohaṃ vūpasameyyu』』nti. Evañca katvā imehi dibbabrahmaariyavihārehi sattānaṃ vividhaṃ hitasukhaṃ harati, iriyāpathavihārena ca ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ haratīti vuttaṃ 『『aññataravihārasamaṅgīparidīpana』』nti.

『『Tenā』』tiādi yathāvuttasaṃvaṇṇanāya guṇadassanaṃ, tasmāti attho, yathāvuttatthasamatthanaṃ vā. Tena iriyāpathavihārena viharatīti sambandho. Tathā vadamāno pana viharatīti ettha vi-saddo vicchedanatthajotako, 『『haratī』』ti etassa ca neti pavattetīti atthoti ñāpeti 『『ṭhitopī』』tiādinā vicchedanayanākārena vuttattā. Evañhi sati tattha kassa kena vicchindanaṃ, kathaṃ kassa nayananti antolīnacodanaṃ sandhāyāha. 『『So hī』』tiādīti ayampi sambandho upapanno hoti. Yadipi bhagavā ekeneva iriyāpathena cirataraṃ kālaṃ pavattetuṃ sakkoti, tathāpi upādinnakassa nāma sarīrassa ayaṃ sabhāvoti dassetuṃ 『『ekaṃ iriyāpathabādhana』』ntiādi vuttaṃ. Aparipatantanti bhāvanapuṃsakaniddeso, apatamānaṃ katvāti attho. Yasmā pana bhagavā yattha katthaci vasanto veneyyānaṃ dhammaṃ desento, nānāsamāpattīhi ca kālaṃ vītināmento vasati, sattānaṃ, attano ca vividhaṃ sukhaṃ harati, tasmā vividhaṃ haratīti viharatīti evampettha attho veditabbo.

我來為您直譯這段巴利文： "表明具足某種住的狀態"是指由於它們不會同時運作，所以表明與一種或兩種相應的狀態，這是省略"狀態"（bhāva）或以狀態為主的說法。因為世尊在貪瞋癡熾盛的世間中，爲了以自己的修習調伏應被調伏者，而證入並安住于各種住處。 因此，當衆生在欲樂中邪行時，據說世尊就以天住而住，爲了使他們生起無貪善根，想著"或許他們看到這種修行后，對此生起喜好，而離染于欲樂"。當他們爲了權力而對眾生邪行時，就以梵住而住，爲了使他們生起無瞋善根，想著"或許他們看到這種修行后，對此生起喜好，以無瞋止息瞋恚"。當出家眾因法而爭論時，就以聖住而住，爲了使他們生起無癡善根，想著"或許他們看到這種修行后，對此生起喜好，以無癡止息愚癡"。這樣做時，以這些天住、梵住、聖住帶來眾生種種利益安樂，以威儀住通過用另一種威儀切斷一種威儀的妨害，使自體不倒下而持續，所以說"表明具足某種住的狀態"。 "以那個"等是顯示如上所說的註釋的功德，意思是"因此"，或是對如上所說意義的確認。"以那個威儀住而住"是句子的連線。而這樣說時，"住"（viharati）中的"vi"字表示切斷的意思，"harati"（帶來）的意思是引導、運作，這是通過"即使站立..."等以切斷方式所說而表明的。因為這樣的話，關於"在那裡什麼被什麼切斷，如何引導什麼"這個內含的質問，所以說"因為他..."等，這個連線也是合適的。雖然世尊能以一種威儀長時間運作，但爲了顯示這是被執取的身體的自性，所以說"一種威儀的妨害"等。"不倒下"是中性詞的表達，意思是使之不倒下。又因為世尊住在任何地方時都為應被調伏者說法，以各種定度過時光而住，帶來眾生和自己的種種快樂，所以這裡的意思也應該理解為：因為帶來種種（vividhaṃ harati），所以是住（viharati）。

Gocaragāmanidassanatthaṃ 『『rājagahe』』ti vatvā buddhānamanurūpanivāsaṭṭhānadassanatthaṃ puna 『『ambavane』』ti vuttanti dassento 『『idamassā』』tiādimāha. Assāti bhagavato. Tassāti rājagahasaṅkhātassa gocaragāmassa. Yassa samīpavasena 『『rājagahe』』ti bhummavacanaṃ pavattati, sopi tassa samīpavasena vattabboti dasseti 『『rājagahasamīpe ambavane』』ti iminā. Samīpattheti ambavanassa samīpatthe. Etanti 『『rājagahe』』ti vacanaṃ. Bhummavacananti ādhāravacanaṃ. Bhavanti etthāti hi bhummaṃ, ādhāro, tadeva vacanaṃ tathā, bhumme pavattaṃ vā vacanaṃ vibhatti bhummavacanaṃ, tena yuttaṃ tathā, sattamīvibhattiyuttapadanti attho. Idaṃ vuttaṃ hoti – kāmaṃ bhagavā ambavaneyeva viharati. Tassamīpattā pana gocaragāmadassanatthaṃ bhummavacanavasena 『『rājagahe』』tipi vuttaṃ yathā taṃ 『『gaṅgāyaṃ gāvo caranti, kūpe gaggakula』』nti cāti. Aneneva yadi bhagavā rājagahe viharati, atha na vattabbaṃ 『『ambavane』』ti. Yadi ca ambavane, evampi na vattabbaṃ 『『rājagahe』』ti. Na hi 『『pāṭaliputte pāsāde vasatī』』tiādīsu viya idha adhikaraṇādhikaraṇassa abhāvato adhikaraṇassa dvayaniddeso yutto siyāti codanā anavakāsā katāti daṭṭhabbaṃ. Kumārabhato eva komārabhacco sakatthavuttipaccayena, niruttinayena vā yathā 『『bhisaggameva bhesajja』』nti. 『『Yathāhā』』tiādinā khandhakapāḷivasena tadatthaṃ sādheti. Kasmā ca ambavanaṃ jīvakasambandhaṃ katvā vuttanti anuyogena mūlato paṭṭhāya tamatthaṃ dassento 『『ayaṃ panā』』tiādimāha.

Dosābhisannanti vātapittādivasena ussannadosaṃ. Virecetvāti dosappakopato vivecetvā. Siveyyakaṃ dussayuganti siviraṭṭhe jātaṃ mahagghaṃ dussayugaṃ. Divasassa dvattikkhattunti ekasseva divasassa dvivāre vā tivāre vā bhāge, bhummatthe vā etaṃ sāmivacanaṃ, ekasmiṃyeva divase dvivāraṃ vā tivāraṃ vāti attho. Tambapaṭṭavaṇṇenāti tambalohapaṭṭavaṇṇena. Sacīvarabhattenāti cīvarena, bhattena ca. 『『Taṃ sandhāyā』』ti iminā na bhagavā ambavanamatteyeva viharati, atha kho evaṃ kate vihāre. So pana tadadhikaraṇatāya visuṃ adhikaraṇabhāvena na vuttoti sandhāyabhāsitamatthaṃ dasseti. Sāmaññe hi sati sandhāyabhāsitaniddhāraṇaṃ.

Aḍḍhena teḷasa aḍḍhateḷasa. Tādisehi bhikkhusatehi. Aḍḍho panettha satasseva. Yena hi payutto tabbhāgavācako aḍḍhasaddo, so ca kho paṇṇāsāva, tasmā paññāsāya ūnāni teḷasa bhikkhusatānīti atthaṃ viññāpetuṃ 『『aḍḍhasatenā』』tiādi vuttaṃ. Aḍḍhameva sataṃ satassa vā aḍḍhaṃ tathā.

Rājatīti attano issariyasampattiyā dibbati sobhati ca. Rañjetīti dānādinā, sassamedhādinā ca catūhi saṅgahavatthūhi rameti, attani vā rāgaṃ karotīti attho. Ca-saddo cettha vikappanattho. Janapadavācino puthuvacanaparattā 『『magadhāna』』nti vuttaṃ, janappadāpadesena vā tabbāsikānaṃ gahitattā. Raññoti pitu bimbisārarañño. Sasati hiṃsatīti sattu, verī, ajātoyeva sattu ajātasattu. 『『Nemittakehi niddiṭṭho』』ti vacanena ca ajātassa tassa sattubhāvo na tāva hoti, sattubhāvassa pana tathā niddiṭṭhattā evaṃ voharīyatīti dasseti. Ajātasseva pana tassa 『『rañño lohitaṃ piveyya』』nti deviyā dohaḷassa pavattattā ajātoyevesa rañño sattūtipi vadanti.

我來為您直譯這段巴利文： 說"在王舍城"是爲了指出遊行村落，再說"芒果林"是爲了顯示適合佛陀居住的處所，為顯示這點而說"這是他..."等。"他的"是指世尊的。"那個"是指被稱為王舍城的遊行村落。通過"在王舍城附近的芒果林"這句話顯示：依靠哪裡的接近而說"在王舍城"這個處格語，也應該依靠那裡的接近而說。"處格義"是指芒果林的接近義。"這個"是指"在王舍城"這個說法。"處格語"是指依處語。因為"存在於此"為處格，即依處，那樣的語詞就是如此，或在處格中運用的語詞變化為處格語，與之相應為如此，意思是與第七格語尾相應的詞。這裡的意思是：誠然世尊住在芒果林。但是因為接近之故，爲了顯示遊行村落，依處格語的方式也說"在王舍城"，就像"牛在恒河邊遊牧"、"Gagga家在井邊"等。由此，如果世尊住在王舍城，就不應該說"在芒果林"。如果在芒果林，也就不應該說"在王舍城"。因為這裡不像"住在波吒厘子城的宮殿"等那樣有所依的所依，所以兩個所依的說明是不合適的，應當理解為這樣的質難是沒有機會的。 "kumārabhacca"（養育王子的）就是"komārabhacca"（小兒科醫生），用自義後綴或依語源方法，如"bhisagga"（醫療）就是"bhesajja"（醫藥）。通過"如說..."等依《犍度》經文證明那個意義。為什麼說芒果林與耆婆有關係呢？通過這個追問從根本開始顯示那個意義而說"而這..."等。 "病勢嚴重"是指風、膽等因素過盛。"使吐瀉"是指使遠離病態。"尸毗國布對"是指生於尸毗國的貴重布料對。"一日兩三次"是指在同一天兩次或三次的部分，或這是所有格表示處格，意思是在同一天兩次或三次。"銅板色"是指銅金屬板的顏色。"有衣食"是指有衣服和食物。通過"關於這個"表明：世尊不只是住在芒果林，而是在這樣建造的精舍。但那個因為是它的所依，所以不作為另外的所依而說，顯示是關係到這個意思而說的。因為在共通性存在時，有關係說法的確定。 十二個半（aḍḍhateḷasa）是十二又半。以那樣的比丘百數。這裡的"半"只是對百的。因為被使用的表示那部分的"半"字，它就是五十，所以爲了使人理解"少於五十的十三個百比丘"的意思，而說"以半百"等。"半"就是百的一半，或對百的一半是如此。 "統治"是以自己的權勢輝煌和光耀。"使喜悅"是以佈施等和五穀豐收等四攝事使人歡喜，或在自己身上產生愛著的意思。這裡的"和"字表示選擇。因為表示國土的詞用複數，所以說"摩揭陀的"，或通過國土的表示而包含住在那裡的人。"王"是指父親頻毗娑羅王。"傷害"為敵人，仇敵，未生就是敵人為未生怨。通過"被佔相師指示"這句話顯示：他未生時的敵對性還未發生，但因為敵對性被這樣指示，所以這樣稱呼。又有人說，因為他未生時王后就有"想要喝國王的血"的懷孕渴望，所以他未生就是國王的敵人。

『『Tasmi』』ntiādinā tadatthaṃ vivarati, samattheti ca. Dohaḷoti abhilāso. Bhāriyeti garuke, aññesaṃ asakkuṇeyye vā. Asakkontīti asakkuṇamānā. Akathentīti akathayamānā samānā. Nibandhitvāti vacasā bandhitvā. Suvaṇṇasatthakenāti suvaṇṇamayena satthakena, ghanasuvaṇṇakatenāti attho. Ayomayañhi rañño sarīraṃ upanetuṃ ayuttanti vadanti. Suvaṇṇaparikkhatena vā ayomayasatthenāti atthepi ayamevādhippāyo. Bāhuṃ phālāpetvāti lohitasirāvedhavasena bāhuṃ phālāpetvā. Kevalassa lohitassa gabbhiniyā dujjīrabhāvato udakena sambhinditvā pāyesi. Haññissatīti haññissate, āyatiṃ hanīyateti attho. Nemittakānaṃ vacanaṃ tathaṃ vā siyā, vitathaṃ vāti adhippāyena 『『puttoti vā dhītāti vā na paññāyatī』』ti vuttaṃ. 『『Attano』』tiādinā aññampi kāraṇaṃ dassetvā nivāresi. Rañño bhāvo rajjaṃ, rajjassa samīpe pavattatīti oparajjaṃ, ṭhānantaraṃ.

Mahāti mahatī. Samāse viya hi vākyepi mahantasaddassa mahādeso. Dhurāti gaṇassa dhurabhūtā, dhorayhā jeṭṭhakāti attho. Dhuraṃ nīharāmīti gaṇadhuramāvahāmi, gaṇabandhiyaṃ nibbattessāmīti vuttaṃ hoti. 『『So na sakkā』』tiādinā puna cintanākāraṃ dasseti. Iddhipāṭihāriyenāti ahimekhalikakumāravaṇṇavikubbaniddhinā. Tenāti appāyukabhāvena. Hīti nipātamattaṃ. Tena hīti vā uyyojanatthe nipāto. Tena vuttaṃ 『『kumāraṃ…pe… uyyojesī』』ti. Buddho bhavissāmīti ettha iti-saddo idamattho, iminā khandhake āgatanayenāti attho. Pubbe khotiādīhipi khandhakapāḷiyeva (cūḷava. 339).

Potthaniyanti churikaṃ. Yaṃ 『『nakhara』』ntipi vuccati, divā divaseti (dī. ni. ṭī.

我來為您直譯這段巴利文： 通過"在那個"等來解釋並證實那個意思。"願望"是指渴求。"嚴重的"是指沉重的，或他人不能做到的。"不能"是指無法做到。"不說"是指處於不說的狀態。"強迫"是指用言語約束。"金製小刀"是指由黃金製成的小刀，意思是由實心黃金製成。因為他們說用鐵製的不適合接近國王的身體。或者意思是用黃金裝飾的鐵製小刀，這也是同樣的意思。"令割開手臂"是指通過割開血管而令割開手臂。因為純血對孕婦難以消化，所以與水混合后給她喝。"將被殺"是指將來會被殺。帶著占相師的話是真是假的想法，所以說"不知是兒子還是女兒"。通過"自己的"等顯示其他原因而制止。王的狀態為王權，在王權附近運作為副王位，即高位。 "大"是指巨大的。因為像在複合詞中一樣，在句子中"mahanta"（大的）詞也變成"mahā"。"領袖"是指團體的領袖，意思是負重的首領。"我擔起領導"是指我承擔團體的領導，意思是說我將產生團體的約束。通過"他不能"等再次顯示思考的樣子。"神變神通"是指蛇環童子變化神通。"那個"是指短壽。"hi"只是語助詞。或者"tena hi"是催促義的語助詞。所以說"催促......王子"。"我將成佛"這裡的"iti"字是表示此義，意思是依《犍度》所說的方式。"從前確實"等也是《犍度》經文。 "potthaniya"是指小刀。也稱為"nakhara"（爪刀），"在白天"等......

1.150) divasassapi divā. Sāmyatthe hetaṃ bhummavacanaṃ 『『divā divasassā』』ti aññattha dassanato. Divassa divasetipi vaṭṭati akārantassapi divasaddassa vijjamānattā. Nepātikampi divāsaddamicchanti saddavidū, majjhanhikavelāyanti attho. Sā hi divasassa viseso divasoti. 『『Bhīto』』tiādi pariyāyo, kāyathambhanena vā bhīto. Hadayamaṃsacalanena ubbiggo. 『『Jāneyyuṃ vā, mā vā』』ti parisaṅkāya ussaṅkī. Ñāte sati attano āgacchamānabhayavasena utrasto. Vuttappakāranti devadattena vuttākāraṃ vippakāranti apakāraṃ anupakāraṃ, viparītakiccaṃ vā. Sabbe bhikkhūti devadattaparisaṃ sandhāyāha.

Acchinditvāti apanayanavasena vilumpitvā. Rajjenāti vijitena. Ekassa rañño āṇāpavattiṭṭhānaṃ 『『rajja』』nti hi vuttaṃ, rājabhāvena vā.

Manaso attho icchā manoratho ra-kārāgamaṃ, ta-kāralopañca katvā, cittassa vā nānārammaṇesu vibbhamakaraṇato manaso ratho iva manoratho, mano eva ratho viyāti vā manorathotipi neruttikā vadanti. Sukiccakārimhīti sukiccakārī amhi. Avamānanti avamaññanaṃ anādaraṃ. Mūlaghaccanti jīvitā voropanaṃ sandhāyāha, bhāvanapuṃsakametaṃ. Rājakulānaṃ kira satthena ghātanaṃ rājūnamanāciṇṇaṃ, tasmā so 『『nanu bhante』』tiādimāha. Tāpanagehaṃ nāma uṇhagahāpanagehaṃ, taṃ pana dhūmeneva acchinnā. Tena vuttaṃ 『『dhūmaghara』』nti. Kammakaraṇatthāyāti tāpana kammakaraṇatthameva. Kenaci chāditattā ucco aṅgoti uccaṅgo, yassa kassaci gahaṇatthaṃ paṭicchanno unnataṅgoti idha adhippeto. Tena vuttaṃ 『『uccaṅgaṃ katvā pavisituṃ mā dethā』』ti. 『『Ucchaṅge katvā』』tipi pāṭho, evaṃ sati majjhimaṅgova, ucchaṅge kiñci gahetabbaṃ katvāti attho. Moḷiyanti cūḷāyaṃ 『『chetvāna moḷiṃ varagandhavāsita』』ntiādīsu (ma. ni. aṭṭha. 2.1; saṃ. ni. aṭṭha. 2.2.55; apa. aṭṭha. 1.avidūrenidānakathā; bu. vaṃ. aṭṭha. 27.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā) viya. Tenāha 『『moḷiṃ bandhitvā』』ti. Catumadhurenāti sappisakkaramadhunāḷikerasnehasaṅkhātehi catūhi madhurehi abhisaṅkhatapānavisesenāti vadanti, taṃ mahādhammasamādānasuttapāḷiyā (ma. ni. 1.473) na sameti. Vuttañhi tattha 『『dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭha』』nti, (ma. ni.

我來為您直譯這段巴利文： "在白天"也指白天的時分。這是所有格意義的處格語，因為在其他地方可見"白天的白天"這樣的用法。"divassa divase"（在天的日子）也可以，因為"diva"詞也存在非a結尾的形式。語言學者認為"divā"（白天）也是副詞，意思是正午時分。因為那是一天中的特定時分。"害怕"等是同義詞，或因身體僵硬而害怕。因心肉顫動而恐懼。因"他們會知道還是不會知道"的疑慮而驚慌。在被知道時因自己將要到來的恐懼而驚恐。"所說的方式"是指提婆達多所說的方式。"傷害"是指損害、非益處，或相反的行為。"所有比丘"是指提婆達多的隨眾。 "奪取"是指以移除的方式掠奪。"以王國"是指以征服的領土。因為一個國王的命令所及之處被稱為"王國"，或因為王的狀態。 語源學者說：意的目標欲求為"意願"（manoratho），加上"r"音並去掉"t"音，或因為心在各種所緣中漫遊，所以意如車般為意願，或意本身如車般為意願。"我是善行者"即我是行善者。"輕視"是指輕蔑、不尊重。"根絕"是指奪取生命，這是中性的表達。據說用刀殺害是王族所不慣行的，所以他說"大德，難道不..."等。"烤房"是指加熱房間，那是用煙燻的。所以說"煙房"。"爲了施加刑罰"就是爲了施加烤的刑罰。因為被某物遮蓋而高起為"高處"（uccaṅgo），這裡是指爲了抓任何東西而隱藏的突起部分。所以說"不要讓他們以高處進入"。也有"以腰部"的讀法，如此則是中部，意思是在腰部拿著某物。"髮髻"是指頭頂的髮髻，如"切斷了塗有最勝香的髮髻"等經文。所以說"綁好髮髻"。他們說"四種甜"是指由酥油、砂糖、蜂蜜、椰子汁這四種甜物特別調製的飲料，但這與《大法受持經》的經文不相符。因為在那裡說："酪、蜜、酥、糖混合在一起"......

1.485) tadaṭṭhakathāyañca vuttaṃ 『『dadhi ca madhu cāti suparisuddhaṃ dadhi ca sumadhuraṃ madhu ca. Ekajjhaṃ saṃsaṭṭhanti ekato katvā missitaṃ āluḷitaṃ. Tassa tanti tassa taṃ catumadhurabhesajjaṃ pivato』』ti 『『attupakkamena maraṇaṃ na yutta』』nti manasi katvā rājā tassā sarīraṃ lehitvā yāpeti. Na hi ariyā attānaṃ vinipātenti.

Maggaphalasukhenāti maggaphalasukhavatā, sotāpattimaggaphalasukhūpasañhitena caṅkamena yāpetīti attho. Hāressāmīti apanessāmi. Vītaccitehīti vigataaccitehi jālavigatehi suddhaṅgārehi. Kenaci saññattoti kenaci sammā ñāpito, ovaditoti vuttaṃ hoti. Massukaraṇatthāyāti massuvisodhanatthāya. Manaṃ karothāti yathā rañño manaṃ hoti, tathā karotha. Pubbeti purimabhave. Cetiyaṅgaṇeti gandhapupphādīhi pūjanaṭṭhānabhūte cetiyassa bhūmitale. Nisajjanatthāyāti bhikkhusaṅghassa nisīdanatthāya. Paññattakaṭasārakanti paññapetabbauttamakilañjaṃ. Tathāvidho kilañjo hi 『『kaṭasārako』』ti vuccati. Tassāti yathāvuttassa kammadvayassa. Taṃ pana manopadosavaseneva tena katanti daṭṭhabbaṃ. Yathāha –

『『Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce paduṭṭhena, bhāsati vā karoti vā;

Tato naṃ dukkhamanveti, cakkaṃva vahato pada』』nti. (dha. pa. 1; netti. 90);

Paricārakoti sahāyako. Abhedepi bhedamiva vohāro loke pākaṭoti vuttaṃ 『『yakkho hutvā nibbattī』』ti. Ekāyapi hi uppādakiriyāya idha bhedavohāro, paṭisandhivasena hutvā, pavattivasena nibbattīti vā paccekaṃ yojetabbaṃ, paṭisandhivasena vā pavattanasaṅkhātaṃ sātisayanibbattanaṃ ñāpetuṃ ekāyeva kiriyā padadvayena vuttā. Tathāvacanañhi paṭisandhivasena nibbattaneyeva dissati 『『makkaṭako nāma devaputto hutvā nibbatti (dha. pa. aṭṭha. 1.5) kaṇṭako nāma…pe… nibbatti, (jā. aṭṭha. 1.avidūrenidānakathā) maṇḍūko nāma…pe… nibbattī』』tiādīsu viya. Dvinnaṃ vā padānaṃ bhāvatthamapekkhitvā 『『yakkho』』tiādīsu sāmiatthe paccattavacanaṃ kataṃ purimāya pacchimavisesanato, paricārakassa…pe… yakkhassa bhāvena nibbattīti attho, hetvatthe vā ettha tvā-saddo yakkhassa bhāvato pavattanahetūti. Assa pana rañño mahāpuññassapi samānassa tattha bahulaṃ nibbattapubbatāya ciraparicitanikanti vasena tattheva nibbatti veditabbā.

Taṃ divasamevāti rañño maraṇadivaseyeva. Khobhetvāti puttasnehassa balavabhāvato, taṃsahajātapīti vegassa ca savipphāratāya taṃ samuṭṭhānarūpadhammehi pharaṇavasena sakalasarīraṃ āloḷetvā. Tenāha 『『aṭṭhimiñjaṃ āhacca aṭṭhāsī』』ti. Pituguṇanti pituno attani sinehaguṇaṃ. Tena vuttaṃ 『『mayi jātepī』』tiādi. Vissajjetha vissajjethāti turitavasena, sokavasena ca vuttaṃ.

Anuṭṭhubhitvāti achaḍḍetvā.

Nāḷāgirihatthiṃ muñcāpetvāti ettha iti-saddo pakārattho, tena 『『abhimārakapurisapesenādippakārenā』』ti pubbe vuttappakārattayaṃ paccāmasati, katthaci pana so na diṭṭho. Pañca vatthūnīti 『『sādhu bhante bhikkhū yāvajīvaṃ āraññikā assū』』tiādinā (pārā. 409; cūḷava. 343) vinaye vuttāni pañca vatthūni. Yācitvāti ettha yācanaṃ viya katvāti attho. Na hi so paṭipajjitukāmo yācatīti ayamattho vinaye (pārā. aṭṭha.

我來為您直譯這段巴利文： 在其註釋中說："酪和蜜"是指極其清凈的酪和極甜的蜜。"混合在一起"是指放在一起混合、攪拌。"他飲用那個"意思是他飲用那個四甜藥。國王考慮到"以自害而死是不適當的"，便以舔她的身體而活命。因為聖者不會毀滅自己。 "以道果之樂"是指具有道果之樂，意思是以具有初道初果之樂的經行而活命。"我將去除"是我將移除。"無火焰的"是指沒有火焰的、純粹的炭火。"被某人勸告"是指被某人正確告知，意思是說被教導。"爲了剃鬚"是爲了清理鬍鬚。"使他高興"是指按國王所喜歡的那樣去做。"以前"是指前生。"塔院"是指作為供養香花等的場所的塔基地面。"爲了坐"是爲了比丘僧團坐。"準備好的精美蓆子"是指應該準備的最上等的蓆子。因為那樣的蓆子被稱為"kaṭasāraka"。"那個"是指如前所說的兩種業。但應當理解那是由他以心惡意而做的。如說： "諸法意先導，意主意造作； 若以染污意，或語或行為； 苦必隨彼行，如輪隨牛足。" "侍者"是指夥伴。雖然沒有區別但世間習慣上有區別的說法很明顯，所以說"轉產生為夜叉"。因為即使是一個生起的動作，這裡也有區別的說法，或者應當分別理解為：以結生方式而有，以轉起方式而生；或者一個動作用兩個詞來說，是爲了表示以結生方式的所謂殊勝的轉起生起。因為這樣的說法只見于以結生方式的生起，如"名為蜘蛛的天子而有而生"、"名為刺的......而生"、"名為青蛙的......而生"等。或者考慮兩個詞的狀態義，在"夜叉"等處用主格表示所有格，因為後者限定前者，意思是：以侍者......夜叉的狀態而生；或者這裡的"tvā"詞表示原因義，即因夜叉的狀態而轉起。應當理解他雖然是大福德的國王，但因為以前多次生在那裡，由於長期熟習的傾向力而生在那裡。 "就在那天"是指就在國王死亡的那天。"擾動"是因為對兒子的愛很強烈，以及與之俱生的喜悅之力廣大，通過由此生起的色法遍滿而攪動全身。所以說"衝擊骨髓而住立"。"父親的恩德"是指父親對自己的慈愛之德。所以說"即使在我出生時"等。"放了！放了！"是因為急迫和悲傷而說的。 "不吐出"是指不吐棄。 "放出那羅祇利象"這裡的"iti"字表示方式，以此回指前面所說的派遣殺手等三種方式，但在某些地方沒有看到它。"五件事"是指在律藏中說的"善哉，大德，愿比丘終身住阿蘭若"等五件事。這裡的"請求"意思是作出請求的樣子。因為他不是想要實行而請求，這個意思在律藏......

2.410) vuttoyeva. Saññāpessāmīti cintetvā saṅghabhedaṃ katvāti sambandho. Idañca tassa anikkhittadhuratādassanavasena vuttaṃ, so pana akatepi saṅghabhede tehi saññāpetiyeva. Uṇhalohitanti balavasokasamuṭṭhitaṃ uṇhabhūtaṃ lohitaṃ. Mahānirayeti avīciniraye. Vitthārakathānayoti ajātasattupasādanādivasena vitthārato vattabbāya kathāya nayamattaṃ. Kasmā panettha sā na vuttā, nanu saṅgītikathā viya khandhake (cūḷava. 343) āgatāpi sā vattabbāti codanāya āha 『『āgatattā pana sabbaṃ na vutta』』nti, khandhake āgatattā, kiñcimattassa ca vacanakkamassa vuttattā na ettha koci virodhoti adhippāyo. 『『Eva』』ntiādi yathānusandhinā nigamanaṃ.

Kosalaraññoti pasenadikosalassa pitu mahākosalarañño. Nanu videhassa rañño dhītā vedehīti attho sambhavatīti codanamapaneti 『『na videharañño』』ti iminā. Atha kenaṭṭhenāti āha 『『paṇḍitādhivacanameta』』nti, paṇḍitavevacanaṃ, paṇḍitanāmanti vā attho. Ayaṃ pana padattho kena nibbacanenāti vuttaṃ 『『tatrāya』』ntiādi. Vidantīti jānanti. Vedenāti karaṇabhūtena ñāṇena. 『『Īhatī』』ti etassa pavattatītipi attho ṭīkāyaṃ vutto. Vedehīti idha nadādigaṇoti āha 『『vedehiyā』』ti.

Soyeva aho tadaho, sattamīvacanena pana 『『tadahū』』ti padasiddhi. Etthāti etasmiṃ divase. Upasaddena visiṭṭho vasasaddo upavasaneyeva, na vasanamatte, upavasanañca samādānamevāti dassetuṃ 『『sīlenā』』tiādi vuttaṃ. Ettha ca sīlenāti sāsane ariyuposathaṃ sandhāya vuttaṃ. Anasanenāti abhuñjanamattasaṅkhātaṃ bāhiruposathaṃ. Vā-saddo cettha aniyamattho, tena ekaccaṃ manoduccaritaṃ, dussīlyādiñca saṅgaṇhāti. Tathā hi gopālakuposatho abhijjhāsahagatassa cittassa vasena vutto, nigaṇṭhuposatho mosavajjādivasena. Yathāha visākhuposathe 『『so tena abhijjhāsahagatena cetasā divasaṃ atināmetī』』ti, (a. ni. 3.71) 『『iti yasmiṃ samaye sacce samādapetabbā, musāvāde tasmiṃ samaye samādapetī』』ti (a. ni. 3.71) ca ādi.

Evaṃ adhippetatthānurūpaṃ nibbacanaṃ dassetvā idāni atthuddhāravasena nibbacanānurūpaṃ adhippetatthaṃ dassetuṃ 『『ayaṃ panā』』tiādimāha. Etthāti uposathasadde. Samānasaddavacanīyānaṃ anekappabhedānaṃ atthānamuddharaṇaṃ atthuddhāro samānasaddavacanīyesu vā atthesu adhippetasseva atthassa uddharaṇaṃ atthuddhārotipi vaṭṭati. Anekatthadassanañhi adhippetatthassa uddharaṇatthameva. Nanu ca 『『atthamattaṃ pati saddā abhinivisantī』』tiādinā atthuddhāre codanā, sodhanā ca heṭṭhā vuttāyeva. Apica visesasaddassa avācakabhāvato pātimokkhuddesādivisayopi uposathasaddo sāmaññarūpo eva, atha kasmā pātimokkhuddesādivisesavisayo vuttoti? Saccametaṃ, ayaṃ panattho tādisaṃ saddasāmaññamanādiyitvā tattha tattha sambhavatthadassanavaseneva vuttoti, evaṃ sabbattha. Sīladiṭṭhivasena (sīlasuddhivasena dī. ni. ṭī.

我來為您直譯這段巴利文： 這已經在律藏中說過。"我將勸說"這樣想后造成僧團分裂，是其相連。這是爲了顯示他沒有放棄責任而說的，但是他即使不造成僧團分裂也確實被他們勸說。"熱血"是指由強烈悲傷引起的變熱的血。"大地獄"是指阿鼻地獄。"詳細說法的方法"是指以阿阇世王生信等方式應詳細說的說法的方法而已。為什麼這裡不說它呢，難道不應該像結集的說法那樣說在犍度中出現的它嗎？對這個質問說："因為已經出現所以不說全部"，意思是因為在犍度中已經出現，而且已經說了一些說法的次第，所以這裡沒有任何矛盾。"如是"等是依照文義關係的結論。 "拘薩羅王"是指波斯匿拘薩羅的父親大拘薩羅王。以"不是毗提訶王的"這句話排除"毗提訶王的女兒為毗提訶"這個意思是可能的這種質問。那麼以什麼意義呢？說"這是智者的代稱"，是智者的同義詞，或意思是智者的名字。這個詞義是以什麼詞源解釋呢？說"在這裡是"等。"他們知道"是指他們了知。"以智"是指作為工具的智。在註釋中說"努力"也有運作的意思。"毗提訶"在這裡是那陀等詞組，所以說"毗提訶的"。 就是那個日子是當日，但以第七格語尾而成"tadahū"這個詞。"在這裡"是在這一天。"upa"音節所限定的"vasa"詞只用于近住，不是僅僅住，而近住就是受持，爲了顯示這點而說"以戒"等。這裡"以戒"是就聖教中的聖者布薩而說。"以不食"是指僅僅不吃的外道布薩。這裡的"或"字表示不確定義，由此包括某些意的惡行、惡戒等。如是牧牛者布薩是依貪慾相應的心而說，尼乾布薩是依妄語等而說。如在毗舍佉布薩經中說："他以貪慾相應的心度過那一天"，和"如是在應當使人受持真實的時候，卻使人受持妄語"等。 如是顯示了符合所要表達意義的詞源解釋后，現在爲了依詞義解說而顯示符合詞源解釋的所要表達意義，而說"而這個"等。"在這裡"是在布薩這個詞。詞義解說是對同音異義的多種意義的解說，或者在同音異義的意義中只解說所要表達的意義也可以。因為顯示多種意義只是爲了解說所要表達的意義。難道不是以"詞只涉及意義而已"等方式在前面已經說過詞義解說的質問和澄清嗎？而且因為特殊詞沒有表述性，所以涉及誦說波羅提木叉等的布薩詞也只是普通形式，那麼為什麼說是涉及誦說波羅提木叉等特殊意義呢？這是真的，但這個意思是不取這樣的詞的普遍性，只是依在各處可能的意義而說的。一切處都是如此。依戒見（依戒清凈）......<.Assistant>

1.150) upetehi samaggehi vasīyati na uṭṭhīyatīti uposatho, pātimokkhuddeso. Samādānavasena, adhiṭṭhānavasena vā upecca ariyavāsādiatthāya vasitabbo āvasitabboti uposatho, sīlaṃ. Anasanādivasena upecca vasitabbo anuvasitabboti uposatho, vatasamādānasaṅkhāto upavāso. Navamahatthikulapariyāpanne hatthināge kiñci kiriyamanapekkhitvā taṃkulasambhūtatāmattaṃ pati ruḷhivaseneva uposathoti samaññā, tasmā tattha nāmapaññatti veditabbā. Arayo upagantvā useti dāhetīti uposatho, usasaddo dāhetipi saddavidū vadanti. Divase pana uposatha saddapavatti aṭṭhakathāyaṃ vuttāyeva. 『『Suddhassa ve sadāphaggū』』tiādīsu suddhassāti sabbaso kilesamalābhāvena parisuddhassa. Veti nipātamattaṃ, byattanti vā attho. Sadāti niccakālampi. Phaggūti phagguṇīnakkhattameva yuttaṃ bhavati, niruttinayena cetassa siddhi. Yassa hi sundarikabhāradvājassa nāma brāhmaṇassa phagguṇamāse uttaraphagguṇīyuttadivase titthanhānaṃ karontassa saṃvaccharampi katapāpapavāhanaṃ hotīti laddhi. Tato taṃ vivecetuṃ idaṃ majjhimāgamāvare mūlapaṇṇāsake vatthasutte bhagavatā vuttaṃ. Suddhassuposatho sadāti yathāvuttakilesamalasuddhiyā parisuddhassa uposathaṅgāni, vatasamādānāni ca asamādiyatopi niccakālaṃ uposathavāso eva bhavatīti attho. 『『Na bhikkhave』』tiādīsu 『『abhikkhuko āvāso na gantabbo』』ti nīharitvā sambandho. Upavasitabbadivasoti upavasanakaraṇadivaso, adhikaraṇe vā tabbasaddo daṭṭhabbo. Evañhi aṭṭhakathāyaṃ vuttanibbacanena sameti. Antogadhāvadhāraṇena, aññatthāpohanena ca nivāraṇaṃ sandhāya 『『sesadvayanivāraṇattha』』nti vuttaṃ. 『『Pannarase』』ti padamārabbha divasavasena yathāvuttanibbacanaṃ katanti dassento 『『teneva vutta』』ntiādimāha. Pañcadasannaṃ tithīnaṃ pūraṇavasena 『『pannaraso』』ti hi divaso vutto.

『『Tāni ettha santī』』ti ettakeyeva vutte nanvetāni aññatthāpi santīti codanā siyāti taṃ nivāretuṃ 『『tadā kirā』』tiādi vuttaṃ. Anena bahuso, atisayato vā ettha taddhitavisayo payuttoti dasseti. Cātumāsī, cātumāsinīti ca paccayavisesena itthiliṅgeyeva pariyāyavacanaṃ. Pariyosānabhūtāti ca pūraṇabhāvameva sandhāya vadati tāya saheva catumāsaparipuṇṇabhāvato. Idhāti pāḷiyaṃ. Tīhi ākārehi pūretīti puṇṇāti atthaṃ dasseti 『『māsapuṇṇatāyā』』tiādinā. Tattha tadā kattikamāsassa puṇṇatāya māsapuṇṇatā. Purimapuṇṇamito hi paṭṭhāya yāva aparā puṇṇamī, tāva eko māsoti tattha vohāro. Vassānassa utuno puṇṇatāya utupuṇṇatā. Kattikamāsalakkhitassa saṃvaccharassa puṇṇatāya saṃvaccharapuṇṇatā. Purimakattikamāsato pabhuti yāva aparakattikamāso, tāva eko kattikasaṃvaccharoti evaṃ saṃvaccharapuṇṇatāyāti vuttaṃ hoti. Lokikānaṃ matena pana māsavasena saṃvaccharasamaññā lakkhitā. Tathā ca lakkhaṇaṃ garusaṅkantivasena. Vuttañhi jotisatthe –

『『Nakkhattena sahodaya-matthaṃ yāti sūramanti;

Tassa saṅkaṃ tatra vattabbaṃ, vassaṃ māsakamenevā』』ti.

我來為您直譯這段巴利文： 依戒見（依戒清凈）而和合者所住而不違背的為布薩，即誦說波羅提木叉。依受持方式或決意方式，親近后為聖住等義而應該住、應完全住的為布薩，即戒。依不食等方式親近后應該住、應隨住的為布薩，即所謂受持禁戒的近住。對屬於九大象族的象，不考慮任何行為，僅依屬於該族而以習慣方式稱為布薩，所以應當理解那裡是名稱假立。敵人接近后焚燒為布薩，語言學者說"usa"字也表示焚燒。關於日子的布薩詞的運用在註釋中已經說過。 在"清凈者常是勝宿"等句中，"清凈者"是指因完全沒有煩惱垢而遍凈者。"ve"只是語助詞，或意思是明顯。"常"是即使在一切時。"勝"就是勝宿星宿，這是依語源方法而成立。因為有個名叫孫陀利迦婆羅豆婆阇的婆羅門有這樣的信念：在勝月中與勝宿相應的日子在渡口沐浴，能清除整年所造的惡。爲了使他遠離那個，這是世尊在中部根本五十經《衣經》中所說。"清凈者常布薩"意思是：對於以所說煩惱垢清凈而遍凈者，即使不受持布薩支和禁戒，也一直是布薩住。 在"諸比丘不應"等中，抽出"不應去無比丘的住處"而連線。"應近住的日子"是作近住的日子，或者應當看到"tabba"詞表示處所。因為這樣與註釋中所說的詞源解釋相符。考慮到包含的限定和排除其他而說"爲了否定其餘兩個"。開始"十五"這個詞，顯示依日子作了如上所說的詞源解釋而說"因此說"等。因為完成十五個月分而說日子為"十五"。 在只說"這些在這裡存在"時，難道這些不也在其他地方存在嗎？會有這樣的質問，爲了避免它而說"據說那時"等。以此顯示這裡用了表示多次或殊勝的後綴詞。"四月"、"四月的"以後綴詞的差別只在陰性中作為同義詞。說"是終極的"只是就圓滿性而言，因為與它一起四月圓滿。"在這裡"是在經文中。通過"以月圓滿"等顯示"因為圓滿所以滿"這個意思。其中，那時以迦提迦月圓滿為月圓滿。因為從前一滿月開始直到后一滿月為一個月，這是那裡的習慣說法。以雨季季節圓滿為季節圓滿。以迦提迦月為標誌的年度圓滿為年度圓滿。意思是說從前一迦提迦月開始直到后一迦提迦月為一個迦提迦年，如是依年度圓滿而說。但依世俗人的觀點，年的名稱是依月來標記的。如是特徵是依月亮的大轉移。因為在天文學中說： "月亮與星宿一同升起，到達正頂； 應說它在那裡的轉移，或依次第為雨季月。"

Minīyati divaso etenāti mā. Tassa hi gatiyā divaso minitabbo 『『pāṭipado dutiyā, tatiyā』』tiādinā. Ettha puṇṇoti etissā rattiyā sabbakalāpāripūriyā puṇṇo. Candassa hi soḷasamo bhāgo 『『kalā』』ti vuccati, tadā ca cando sabbāsampi soḷasannaṃ kalānaṃ vasena paripuṇṇo hutvā dissati. Ettha ca 『『tadahuposathe pannarase』』ti padāni divasavasena vuttāni, 『『komudiyā』』tiādīni tadekadesarattivasena.

Kasmā pana rājā amaccaparivuto nisinno, na ekakovāti codanāya sodhanālesaṃ dassetuṃ pāḷipadatthameva avatvā 『『evarūpāyā』』tiādīnipi vadati. Etehi cāyaṃ sodhanāleso dassito 『『evaṃ ruciyamānāya rattiyā tadā pavattattā tathā parivuto nisinno』』ti. Dhoviyamānadisābhāgāyāti etthāpi viyasaddo yojetabbo. Rajatavimānaniccharitehīti rajatavimānato nikkhantehi, rajatavimānappabhāya vā vipphuritehi. 『『Visaro』』ti idaṃ muttāvaḷiādīnampi visesanapadaṃ. Abbhaṃ dhūmo rajo rāhūti ime cattāro upakkilesā pāḷinayena (a. ni. 4.50; pāci. 447). Rājāmaccehīti rājakulasamudāgatehi amaccehi. Atha vā anuyuttakarājūhi ceva amaccehi cāti attho. Kañcanāsaneti sīhāsane. 『『Raññaṃ tu hemamāsanaṃ, sīhāsanamatho vāḷabījanitthī ca cāmara』』nti hi vuttaṃ. Kasmā nisinnoti nisīdanamatte codanā. Eta nti kandanaṃ, pabodhanaṃ vā. Itīti iminā hetunā. Nakkhatta nti kattikānakkhattachaṇaṃ. Sammā ghositabbaṃ etarahi nakkhattanti saṅghuṭṭhaṃ. Pañcavaṇṇakusumehi lājena, puṇṇaghaṭehi ca paṭimaṇḍitaṃ gharesu dvāraṃ yassa tadetaṃ nagaraṃ pañca…pe… dvāraṃ.Dhajo vaṭo. Paṭāko paṭṭoti sīhaḷiyā vadanti. Tadā kira padīpujjalanasīsena katanakkhattaṃ. Tathā hi ummādantijātakādīsupi (jā. 2.

我來為您直譯這段巴利文： 以此測量日子為"mā"。因為依它的執行應測量日子說"初一、初二、初三"等。這裡"滿"是因為這夜所有份數圓滿而滿。因為月亮的十六分之一被稱為"份"，那時月亮顯現為以所有十六份而圓滿。這裡"在那布薩日十五"這些詞是依日子而說，"在拘物提"等是依其中一部分夜而說。 為什麼國王是被大臣環繞而坐，而不是獨自一人呢？爲了顯示對這個質問的澄清線索，不只說經文詞義，也說"如是形狀"等。通過這些顯示這個澄清線索："因為那時有這樣令人喜悅的夜晚，所以被那樣環繞而坐"。在"如被洗滌的方位"這裡也應加"如"字。"從銀宮殿發出"是指從銀宮殿出來的，或被銀宮殿光明照耀的。"散開"這個詞也是珍珠串等的形容詞。云、煙、塵、羅睺這四種是依經文方法的障礙。"王臣"是指來自王族的大臣。或者意思是隨從王和大臣。"金座"是指獅子座。因為說："諸王的金座，以及獅子座、孔雀扇女和拂塵"。為什麼坐著？是對單純坐的質問。"這個"是哭泣或覺醒。"如是"是以此因。"節日"是迦提迦月的節日。"應當正確宣佈此時的節日"為大聲宣佈。"以五色花、炒米和滿瓶裝飾門戶的這個城市"是指在家中的門被五色花、炒米和滿瓶裝飾的那個城市。"旗"是布幡。"旗幟"是綢緞，錫蘭人這樣說。據說那時是以點燈為首而作的節日。如是在《瘋狂女》本生經等中......

18.57) kattikamāse evameva vuttaṃ. Tenāha 『『samujjalitadīpamālālaṅkatasabbadisābhāga』』nti. Vīthi nāma rathikā mahāmaggo. Racchā nāma anibbiddhā khuddakamaggo. Tattha tattha nisinnavasena samānabhāgena pāṭiyekkaṃ nakkhattakīḷaṃ anubhavamānena samabhikiṇṇanti vuttaṃ hoti. Mahāaṭṭhakathāyaṃ evaṃ vatvāpi tattheva iti sanniṭṭhānaṃ katanti attho.

Udānaṃ udāhāroti atthato ekaṃ. Mānanti mānapattaṃ kattubhūtaṃ. Chaḍḍanavasena avaseko. Sotavasena ogho. Pītivacananti pītisamuṭṭhānavacanaṃ kammabhūtaṃ. Hadayanti cittaṃ kattubhūtaṃ. Gahetunti bahi aniccharaṇavasena gaṇhituṃ, hadayantoyeva ṭhapetuṃ na sakkotīti adhippāyo. Tena vuttaṃ 『『adhikaṃ hutvā』』tiādi. Idaṃ vuttaṃ hoti – yaṃ vacanaṃ paṭiggāhaka nirapekkhaṃ kevalaṃ uḷārāya pītiyā vasena sarasato sahasāva mukhato niccharati, tadevidha 『『udāna』』nti adhippetanti.

Dosehi itā gatā apagatāti dosinā ta-kārassa na-kāraṃ katvā yathā 『『kilese jito vijitāvīti jino』』ti āha 『『dosāpagatā』』ti. Yadipi sutte vuttaṃ 『『cattārome bhikkhave candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā bhikkhave…pe… mahikā. Dhūmo rajo. Rāhu bhikkhave candimasūriyānaṃ upakkileso』』ti, (cūḷava. 447) tathāpi tatiyupakkilesassa pabhedadassana vasena aṭṭhakathānayena dassetuṃ 『『pañcahi upakkilesehī』』ti vuttaṃ. Ayamattho ca ramaṇīyādisaddayogato ñāyatīti āha 『『tasmā』』tiādi. Anīya-saddopi bahulā katvatthābhidhāyako yathā 『『niyyānikā dhammā』』ti (dha. sa. dukamātikā 96) dasseti 『『ramayatī』』ti iminā. Juṇhāvasena rattiyā surūpattamāha 『『vuttadosavimuttāyā』』tiādinā. Abbhādayo cettha vuttadosā. Ayañca hetu 『『dassituṃ yuttā』』ti etthāpi sambajjhitabbo. Tena kāraṇena, utusampattiyā ca pāsādikatā daṭṭhabbā. Īdisāya rattiyā yutto divaso māso utu saṃvaccharoti evaṃ divasamāsādīnaṃ lakkhaṇā sallakkhaṇupāyā bhavituṃ yuttā, tasmā lakkhitabbāti lakkhaṇiyā, sā eva lakkhaññā ya-vato ṇa-kārassa ña-kārādesavasena yathā 『『pokkharañño sumāpitā』』ti āha 『『divasamāsādīna』』ntiādi.

『『Yaṃ no payirupāsato cittaṃ pasīdeyyā』』ti vacanato samaṇaṃ vā brāhmaṇaṃ vāti ettha paramatthasamaṇo, paramatthabrāhmaṇo ca adhippeto, na pana pabbajjāmattasamaṇo, na ca jātimattabrāhmaṇoti vuttaṃ 『『samitapāpatāyā』』tiādi. Bahati pāpe bahi karotīti brāhmaṇo niruttinayena. Bahuvacane vattabbe ekavacanaṃ, ekavacane vā vattabbe bahuvacanaṃ vacanabyattayo vacanavipallāsoti attho. Idha pana 『『payirupāsata』』nti vattabbe 『『payirupāsato』』ti vuttattā bahuvacane vattabbe ekavacanavasena vacanabyattayo dassito. Attani, garuṭṭhāniye ca hi ekasmimpi bahuvacanappayogo niruḷho. Payirupāsatoti ca vaṇṇavipariyāyaniddeso esa yathā 『『payirudāhāsī』』ti. Ayañhi bahulaṃ diṭṭhapayogo, yadidaṃ parisadde ya-kārapare vaṇṇavipariyāyo. Tathā hi akkharacintakā vadanti 『『pariyādīnaṃ rayādivaṇṇassa yarādīhi vipariyāyo』』ti. Yanti samaṇaṃ vā brāhmaṇaṃ vā. Iminā sabbenapi vacanenāti 『『ramaṇīyā vatā』』tiādivacanena. Obhāsanimittakammanti obhāsabhūtaṃ nimittakammaṃ , paribyattaṃ nimittakaraṇanti attho. Mahāparādhatāyāti mahādosatāya.

我來為您直譯這段巴利文： 在迦提迦月也是這樣說。所以說"所有方位都裝飾著明亮的燈串"。"街道"是指車道大路。"小巷"是指未貫通的小路。意思是說因為在這裡那裡坐著，以相同方式各自享受節日遊戲而遍佈。在《大註釋》中這樣說后就在那裡作出如是結論，這是其意思。 "感興語"和"說出"在意義上是一樣的。"量"是作為主體的量器。以捨棄方式的傾倒。以流方式的奔流。"喜語"是作為業的由喜而生的語言。"心"是作為主體的心。"抓住"是以不讓外出的方式抓住，意思是不能只停留在心內。所以說"變得過多"等。這裡的意思是說：不期待接受者而僅僅依殊勝的喜而自然從口中發出的語言，這裡就稱為"感興語"。 "月夜"是指離開過失而去，將"ta"音變成"na"音，如同"勝過煩惱而成勝利者為勝者"而說"離開過失"。雖然在經中說："比丘們，這四種是日月的障礙，被這些障礙所染污的日月不熱、不照、不光。是哪四種？比丘們，云......霧。煙塵。羅睺，比丘們，是日月的障礙。"但是爲了依註釋方法顯示第三障礙的差別而說"以五種障礙"。這個意思從與"令人愉悅"等詞的結合可知，所以說"因此"等。"anīya"詞也多表示已作之義，如"出離之法"，以"使愉悅"顯示這點。以月光而說夜晚的美好"離開所說過失"等。這裡云等是所說的過失。這個原因也應連線到"適合顯示"。應當看到因那個原因和季節適宜而美麗。適合成為如此夜晚相應的日、月、季節、年等的特徵觀察方法，所以應當觀察為"可觀察的"，那個就是"特徵"，通過把"ṇa"音變成"ña"音，如"蓮池善建"而說"日月等的"等。 因為說"親近他而我們的心能凈信"，所以這裡的"沙門或婆羅門"是指究竟沙門和究竟婆羅門，不是僅僅出家的沙門，也不是僅僅種姓的婆羅門，所以說"因為已平息惡"等。依詞源方法"因為驅除惡而使在外"為婆羅門。應說複數而說單數，或應說單數而說複數，是語法變化即語法轉換的意思。這裡應說"payirupāsata"而說"payirupāsato"，所以顯示應用複數而用單數的語法變化。因為對自己和尊重處即使是一個也習慣用複數。"payirupāsato"是音變的表示，如"payirudāhāsi"。這確實是常見的用法，即在"pari"音後有"ya"音時的音變。因為字母學者說："pari等的ra等音與ya等音互換"。"yaṃ"是指沙門或婆羅門。"以這一切語言"是指"確實令人愉悅"等語言。"光明相業"是指作為光明的相業，意思是明顯的作相。"大罪過性"是指大過失性。

『『Tena hī』』tiādi tadatthavivaraṇaṃ. Devadatto cāti ettha ca-saddo samuccayavasena atthupanayane, tena yathā rājā ajātasattu attano pitu ariyasāvakassa satthu upaṭṭhākassa ghātanena mahāparādho, evaṃ bhagavato mahānatthakarassa devadattassa apassayabhāvenāpīti imamatthaṃ upaneti. Tassa piṭṭhichāyāyāti vohāramattaṃ, tassa jīvakassa piṭṭhiapassayena, taṃ pamukhaṃ katvā apassāyāti vuttaṃ hoti. Vikkhepapacchedanatthanti vakkhamānāya attano kathāya uppajjanakavikkhepassa pacchindanatthaṃ, anuppajjanatthanti adhippāyo. Tenāha 『『tassaṃ hī』』tiādi. Asikkhitānanti kāyavacīsaṃyamane vigatasikkhānaṃ. Kulūpaketi kulamupagate satthāre. Gahitāsāratāyāti gahetabbaguṇasāravigatatāya. Nibbikkhepanti aññesamapanayanavirahitaṃ.

Bhaddanti avassayasampannatāya sundaraṃ.

我來為您直譯這段巴利文： "因此"等是對那個意思的解釋。"和提婆達多"這裡的"和"字是依積聚而引導意思，由此引導這個意思：就像阿阇世王因殺害自己的父親——聖弟子、導師的侍者而有大罪過，同樣也因為依靠對世尊造大害的提婆達多。"他的背影"只是習慣說法，意思是說以耆婆的背部為依靠，以他為首而依靠。"爲了斷除散亂"是爲了切斷將要說的自己的話所生起的散亂，意思是爲了不生起。所以說"因為在那"等。"未學者"是指在身語自製上失去學習的人們。"親近家庭者"是指親近家庭的導師。"執取無實質性"是指遠離應當執取的功德實質。"無散亂"是指沒有他人的移除。 "賢善"是指因具足依止而美好。

1. Ayañcattho imāya pāḷicchāyāya adhigato, imamatthameva vā antogadhaṃ katvā pāḷiyamevaṃ vuttanti dasseti 『『tenāhā』』tiādinā. Asatthāpi samāno satthā paṭiññāto yenāti satthupaṭiññāto, tassa abuddhassāpi samānassa buddhapaṭiññātassa 『『ahameko loke atthadhammānusāsako』』ti ācariyapaṭiññātabhāvaṃ vā sandhāya evaṃ vuttaṃ. 『『So kirā』』tiādinā anussutimattaṃ pati porāṇaṭṭhakathānayova kirasaddena vutto. Esa nayo parato makkhalipadanibbacanepi . Ekūnadāsasataṃ pūrayamānoti ekenūnadāsasataṃ attanā saddhiṃ anūnadāsasataṃ katvā pūrayamāno. Evaṃ jāyamāno cesa maṅgaladāso jāto. Jātarūpenevāti mātukucchito vijātaveseneva, yathā vā sattā anivatthā apārutā jāyanti, tathā jātarūpeneva. Upasaṅkamantīti upagatā bhajantā honti. Tadeva pabbajjaṃ aggahesīti tadeva naggarūpaṃ 『『ayameva pabbajjā nāma siyā』』ti pabbajjaṃ katvā aggahesi. Pabbajiṃsūti taṃ pabbajitamanupabbajiṃsu.

『『Pabbajitasamūhasaṅkhāto』』ti etena pabbajitasamūhatāmattena saṅgho, na niyyānikadiṭṭhivisuddhasīlasāmaññavasena saṃhatattāti dasseti. Assa atthīti assa satthupaṭiññātassa parivārabhāvena atthi. 『『Saṅghī gaṇī』』ti cedaṃ pariyāyavacanaṃ, saṅketamattato nānanti āha 『『svevā』』tiādi. Svevāti ca pabbajitasamūhasaṅkhāto eva. Keci pana 『『pabbajitasamūhavasena saṅghī, gahaṭṭhasamūhavasena gaṇī』』ti vadanti, taṃ tesaṃ matimattaṃ gaṇe eva loke saṅgha-saddassa niruḷhattā. Acelakavatacariyādi attanā parikappitamattaṃ ācāro.Paññāto pākaṭo saṅghīādibhāvena. Appiccho santuṭṭhoti atthato ekaṃ. Tattha labbhamānāppicchataṃ dassetuṃ 『『appicchatāya vatthampi na nivāsetī』』ti vuttaṃ. Na hi tasmiṃ sāsanike viya santaguṇaniggūhaṇalakkhaṇā appicchatā labbhati. Yasoti kittisaddo. Taranti etena saṃsāroghanti evaṃ sammatatāya laddhi titthaṃ nāma 『『sādhū』』ti sammato, na ca sādhūhi sammatoti atthamāha 『『aya』』ntiādinā. Na hi tassa sādhūhi sammatatā labbhati. Sundaro sappurisoti dvidhā attho. Assutavatoti assutāriyadhammassa, kattutthe cetaṃ sāmivacanaṃ. 『『Imāni me vatasamādānāni ettakaṃ kālaṃ suciṇṇānī』』ti bahū rattiyo jānāti. Tā panassa rattiyo cirakālabhūtāti katvā 『『ciraṃ pabbajitassā』』tiādi vuttaṃ, antatthaaññapadatthasamāso cesa yathā 『『māsajāto』』ti. Atha tassa padadvayassa ko visesoti ce? Cirapabbajitaggahaṇenassa buddhisīlatā, rattaññūgahaṇena tattha sampajānatā dassitā, ayametassa visesoti. Kiṃ pana atthaṃ sandhāya so amacco āhāti vuttaṃ 『『acirapabbajitassā』』tiādi. Okappanīyāti saddahanīyā. Addhānanti dīghakālaṃ. Kittako pana soti āha 『『dve tayo rājaparivaṭṭe』』ti, dvinnaṃ, tiṇṇaṃ vā rājūnaṃ rajjānusāsanapaṭipāṭiyoti attho. 『『Addhagato』』ti vatvāpi puna kataṃ vayaggahaṇaṃ osānavayāpekkhaṃ padadvayassa atthavisesasambhavatoti dasseti 『『pacchimavaya』』nti iminā. Ubhayanti 『『addhagato, vayoanuppatto』』ti padadvayaṃ.

我來為您直譯這段巴利文： 通過"所以說"等顯示：這個意思是從這個經文的影子而得到的，或者是說在經文中包含這個意思而這樣說的。"自稱為導師"是指雖然不是導師卻自稱為導師的人，對他雖然不是佛陀卻自稱為佛陀的人，是針對"我是世間唯一的義法教導者"這樣自稱為老師的狀態而如此說。以"據說他"等，只是依傳聞而用"據說"字說出古註釋的方法。這個方法在後面對末伽梨的詞義解釋中也是一樣。"補滿九十九"是指自己加上使不足一百的九十九成為完整的一百而在補滿。這樣出生的他出生為吉祥奴。"以生時的形態"是指以從母胎出生的樣子，或者如眾生出生時無衣裸露那樣的生時形態。"親近"是指靠近而親近。"他就接受那出家"是指他就把那裸體形態當作"這就是所謂出家"而作為出家接受。"出家"是指他們隨那出家者而出家。 以"稱為出家眾"這句顯示：僅僅以出家眾的意義為僧團，不是依出離見、清凈戒、共同而結合。"他有"是指那個自稱導師的人有作為隨從。"有僧眾、有群眾"這是同義詞，只是由於約定而有差別，所以說"就是那個"等。"就是那個"是指就是稱為出家眾的。但有些人說："依出家眾為有僧眾，依在家眾為有群眾"，那只是他們的想法，因為在世間"僧團"這個詞習慣用於群眾。裸行等禁戒的行持只是自己想像的行為。"有名"是以有僧眾等而明顯。"少欲知足"在意義上是一樣的。爲了顯示在那裡可得的少欲，說"因為少欲連衣服也不穿"。因為在他那裡不能得到像教內那樣以隱藏功德為相的少欲。"名聲"是稱譽聲。因為"以此渡過輪迴暴流"這樣被認可，所以稱為"渡處"，是"善"的意思，不是被善人認可的意思，所以以"這個"等說明意思。因為不能得到他被善人認可。"善好、善士"是兩種意思。"無聞"是指沒有聽聞聖法的，這是主格的所有格。"知道很多夜"是指"這些我的禁戒受持在這麼長時間修習"。那些夜對他來說是長時，所以說"長期出家"等，這是最後分的其他詞義複合詞，如"月生"。那麼這兩個詞有什麼區別呢？以"長期出家"顯示他的有智和有戒性，以"知夜"顯示他在那裡的正知性，這是它們的區別。大臣是針對什麼意思而說的呢？說"非長期出家"等。"可信"是值得信賴的。"長時"是長期。但是多長呢？說"兩三王朝"，意思是兩個或三個國王的統治相續。雖然說了"年長"又說"年齡"，顯示考慮到最後年齡而這兩個詞有意義上的差別，以"晚年"這句顯示這點。"兩者"是指"年長、到達年齡"這兩個詞。

Kājaro nāma eko rukkhaviseso, yo 『『paṇṇakarukkho』』tipi vuccati. Disvā viya anattamanoti sambandho. Pubbe pitarā saddhiṃ satthu santikaṃ gantvā desanāya sutapubbataṃ sandhāyāha 『『jhānā…pe… kāmo』』ti. Tilakkhaṇabbhāhatanti tīhi lakkhaṇehi abhighaṭitaṃ. Dassanenāti nidassanamattaṃ. So hi disvā tena saddhiṃ allāpasallāpaṃ katvā , tato akiriyavādaṃ sutvā ca anattamano ahosi. Guṇakathāyāti abhūtaguṇakathāya. Tenāha 『『suṭṭhutaraṃ anattamano』』ti. Yadi anattamano, kasmā tuṇhī ahosīti codanaṃ visodheti 『『anattamano samānopī』』tiādinā.

152.Gosālāyāti evaṃnāmake gāmeti vuttaṃ. Vassānakāle gunnaṃ patiṭṭhitasālāyāti pana atthe tabbasena tassa nāmaṃ sātisayamupapannaṃ hoti bahulamanaññasādhāraṇattā, tathāpi so porāṇehi ananussutoti ekaccavādo nāma kato. 『『Mā khalīti sāmiko āhā』』ti iminā tathāvacanamupādāya tassa ākhyātapadena samaññāti dasseti. Saññāya hi vattumicchāya ākhyātapadampi nāmikaṃ bhavati yathā 『『aññāsikoṇḍañño』』ti (mahāva. 17). Sesanti 『『so paṇṇena vā』』tiādivacanaṃ.

1. Dāsādīsu sirivaḍḍhakādināmamiva ajitoti tassa nāmamattaṃ. Kesehi vāyito kambalo yassātipi yujjati. Paṭikiṭṭhataranti nihīnataraṃ. 『『Yathāhā』』tiādinā aṅguttarāgame tikanipāte makkhalisutta (a. ni. 3.138) māhari. Tantāvutānīti tante vītāni. 『『Sīte sīto』』tiādinā chahākārehi tassa paṭikiṭṭhataraṃ dasseti.

2. Pakujjhati sammādiṭṭhikesu byāpajjatīti pakudho. Vaccaṃ katvāpīti ettha pi-saddena bhojanaṃ bhuñjitvāpi kenaci asucinā makkhitvāpīti imamatthaṃ sampiṇḍeti. Vālikāthūpaṃ katvāti vatasamādānasīsena vālikāsañcayaṃ katvā, tathārūpe anupagamanīyaṭṭhāne puna vataṃ samādāya gacchatīti vuttaṃ hoti.

156.『『Gaṇṭhanakileso』』ti etassa 『『palibundhanakileso』』ti atthavacanaṃ, saṃsāre paribundhanakicco khettavatthuputtadārādivisayo rāgādikilesoti attho. 『『Evaṃvāditāyā』』ti iminā laddhivasenassa nāmaṃ, na panatthatoti dasseti. Yāva hi so maggena samugghāṭito, tāva atthiyeva. Ayaṃ pana vacanattho – 『『natthi mayhaṃ gaṇṭho』』ti gaṇhātīti nigaṇṭhoti. Nāṭassāti evaṃnāmakassa.

Komārabhaccajīvakakathāvaṇṇanā

我來 助您翻譯這段巴利文。我會按照您的要求進行直譯，保持完整性，不做縮略，並在章節號後加反斜槓： Kājaro是一種特定的樹，也被稱為"paṇṇakarukkho"（葉樹）。"看到后不悅"是連線語。之前曾與父親一起去見導師聽聞教法，所以說"禪定...慾望"。被三相擊中意為被三種特徵所衝擊。"以見"僅是一個比喻。他見到后與之交談，聽聞無作論後心生不悅。"功德語"指虛假的功德之語。因此說"更加不悅"。如果不悅，為何保持沉默，對此質疑以"雖然不悅"等話語來解釋。 152. "Gosālā"是指一個同名的村莊。若解釋為"雨季牛群棲息的棚屋"，這個名字因其獨特性和普遍性而更為貼切，然而有人說這種解釋並非古人所傳。"不要絆倒，主人說"這句話表明用動詞來稱呼。因為想要表達某種含義，動詞也可以用作名詞，就像"解悟憍陳如"一樣。其餘指"他用樹葉"等話語。 153. Ajita這個名字就像奴僕等人中的Sirivaddhaka等名字一樣只是一個稱呼。也可以解釋為"以頭髮織成毛毯的人"。"更低劣"指更加卑賤。引用《增支部·三集·末伽梨經》。"tantāvutāni"指在織機上織成的。用"冷時冷"等六種方式顯示他更加低劣。 154. Pakudha意為對正見者生瞋恨。"即使大便后"中的"即使"字也包含了"即使吃飯後"、"即使被不凈物染污后"等含義。"堆砂成塔"是指以持戒的名義堆積沙子，意味著他在那種不該去的地方又發願前往。 156. "gaṇṭhanakileso"（結縛煩惱）解釋為"束縛煩惱"，即在輪迴中起束縛作用的田地、房產、兒女、妻室等對象的貪等煩惱。"如此說故"表明這是他的見解而得名，並非真實。因為只要未被聖道斷除，煩惱就確實存在。這裡的字義是："執取'我無結縛'，故稱為尼干陀"。"Nāṭa"是一個人名。 養子耆婆故事註釋

1. Sabbathā tuṇhībhūtabhāvaṃ sandhāya 『『esa nāga…pe… viyā』』ti vuttaṃ. Supaṇṇoti garuḷo, garuḍo vā sakkaṭamatena. 『『Ḍa-ḷāna』maviseso』』ti hi tattha vadanti. Yathādhippāyaṃ na vattatīti katvā 『『anattho vata me』』ti vuttaṃ. Upasantassāti sabbathā saññamena upasamaṃ gatassa. Jīvakassa tuṇhībhāvo mama adhippāyassa maddanasadiso, tasmā tadeva tuṇhībhāvaṃ pucchitvā kathāpanena mama adhippāyo sampādetabboti ayamettha rañño adhippāyoti dassento 『『hatthimhi kho panā』』tiādimāha. Kinti kāraṇapucchāyaṃ nipātoti dasseti 『『kena kāraṇenā』』ti iminā, yena tuvaṃ tuṇhī, kiṃ taṃ kāraṇanti vā atthaṃ dasseti. Tattha yathāsambhavaṃ kāraṇaṃ uddharitvā adhippāyaṃ dassetuṃ 『『imesa』』ntiādi vuttaṃ. Yathā etesanti etesaṃ kulūpako atthi yathā, imesaṃ nu kho tiṇṇaṃ kāraṇānaṃ aññatarena kāraṇena tuṇhī bhavasīti pucchatīti adhippāyo.

Kathāpetīti kathāpetukāmo hoti. Pañcapatiṭṭhitenāti ettha pañcahi aṅgehi abhimukhaṃ ṭhitenāti attho, pādajāṇu kappara hattha sīsasaṅkhātāni pañca aṅgāni samaṃ katvā onāmetvā abhimukhaṃ ṭhitena paṭhamaṃ vanditvāti vuttaṃ hoti. Yampi vadanti 『『navakatarenupāli bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbā』tiādikaṃ (pari. 469) vinayapāḷimāharitvā ekaṃsakaraṇaañjalipaggahaṇapādasambāhanapemagāravupaṭṭhāpanavasena pañcapatiṭṭhitavandanā』』ti, tametthānadhippetaṃ dūrato vandane yathāvuttapañcaṅgassa aparipuṇṇattā. Vandanā cettha paṇamanā añjalipaggahaṇakarapuṭasamāyogo. 『『Pañcapatiṭṭhitena vanditvā』』ti ca kāyapaṇāmo vutto, 『『mama satthuno』』tiādinā pana vacīpaṇāmo, tadubhayapurecarānucaravasena manopaṇāmoti. Kāmaṃ sabbāpi tathāgatassa paṭipatti anaññasādhāraṇā acchariyabbhutarūpāva, tathāpi gabbhokkanti abhijāti abhinikkhamana abhisambodhi dhammacakkappavattana (saṃ. ni. 5.1081; paṭi. ma.

我來幫您翻譯這段巴利文： 157. 關於他完全保持沉默，所以說"這位龍象...等...般"。Supanna指金翅鳥，在梵語中稱為迦樓羅。因為在那裡他們說"ḍa和ḷa音無區別"。因為事情未能如願進行，所以說"實在是我的不幸"。"寂靜者"指以一切約束而達到寂靜的人。耆婆的沉默就像壓制我的意圖，因此應當通過詢問其沉默的原因來實現我的意圖，這就是國王的意圖，為顯示這一點而說"關於象...等"。"kinti"是詢問原因的不變詞，用"以何因"來表示，或表示"你為何保持沉默，是什麼原因"的意思。其中為顯示適當的原因和意圖而說"這些"等。"如同這些"意即詢問"你是否因為這三個原因中的某一個而保持沉默，就像這些人有親近的人一樣"。 "使之說話"意為想要使之開口。"五體"在這裡意為以五個部位面向前方，即指雙腳、雙膝、雙肘、雙手、頭這五個部位平齊低下面向前方首先頂禮。有人引用律藏"年輕比丘禮拜年長比丘的足時，應在內心確立這五法"等，說"五體禮"是指偏袒右肩、合掌、捉足、撫摸、建立愛敬，這在這裡並不適用，因為遠距離禮拜時前述五個部位無法完整。這裡的禮拜指低頭、合掌、雙手相合。"五體禮拜"指身體禮敬，而"我的導師"等指語言禮敬，這兩者的前後相續則為意念禮敬。雖然如來的一切行為都是無與倫比、稀有希有的，但尤其是入胎、誕生、出家、證悟、轉法輪等。

3.30) yamakapāṭihāriyadevorohanāni sadevake loke ativiya supākaṭāni, na sakkā kenaci paṭibāhitunti tāniyevettha uddhaṭāni.

Itthaṃ imaṃ pakāraṃ bhūto pattoti itthambhūto, tassa ākhyānaṃ itthambhūtākhyānaṃ, soyevattho itthambhūtākhyānattho. Atha vā itthaṃ evaṃpakāro bhūto jātoti itthambhūto, tādisoti ākhyānaṃ itthambhūtākhyānaṃ, tadevattho itthambhūtākhyānattho, tasmiṃ upayogavacananti attho. Abbhuggatoti ettha hi abhisaddo padhānavasena itthambhūtākhyānatthajotako kammappavacanīyo abhibhavitvā uggamanakiriyāpakārassa dīpanato, tena payogato 『『taṃ kho pana bhagavanta』』nti idaṃ upayogavacanaṃ sāmiatthe samānampi appadhānavasena itthambhūtākhyānatthadīpanato 『『itthambhūtākhyānatthe』』ti vuttaṃ. Tenevāha 『『tassa kho pana bhagavatoti attho』』ti. Nanu ca 『『sādhu devadatto mātaramabhī』』ti ettha viya 『『taṃ kho pana bhagavanta』』nti ettha abhisaddo appayutto, kathamettha taṃpayogato upayogavacanaṃ siyāti? Atthato payuttattā. Atthasaddapayogesu hi atthapayogoyeva padhānoti. Idaṃ vuttaṃ hoti – yathā 『『sādhu devadatto mātaramabhī』』ti ettha abhisaddapayogato itthambhūtākhyāne upayogavacanaṃ kataṃ, evamidhāpi 『『taṃ kho pana bhagavantaṃ abhi evaṃ kalyāṇo kittisaddo uggato』』ti abhisaddapayogato itthambhūtākhyāne upayogavacanaṃ katanti. Yathā hi 『『sādhu devadatto mātaramabhī』』ti ettha 『『devadatto mātaramabhi mātuvisaye, mātuyā vā sādhū』』ti evaṃ adhikaraṇatthe, sāmiatthe vā bhummavacanassa, sāmivacanassa vā pasaṅge itthambhūtākhyānajotakena kammappavacanīyena abhisaddena payogato upayogavacanaṃ kataṃ, evamidhāpi sāmiatthe sāmivacanappasaṅge yathā ca tattha 『『devadatto mātuvisaye, mātu sambandhī vā sādhuttappakārappatto』』ti ayamattho viññāyati, evamidhāpi 『『bhagavato sambandhī kittisaddo abbhuggato abhibhavitvā uggamanappakārappatto』』ti ayamattho viññāyati. Tattha hi devadattaggahaṇaṃ viya idha kittisaddaggahaṇaṃ, 『『mātara』』nti vacanaṃ viya 『『bhagavanta』』nti vacanaṃ, sādhusaddo viya uggatasaddo veditabbo.

Kalyāṇoti bhaddako. Kalyāṇabhāvo cassa kalyāṇaguṇavisayatāyāti āha 『『kalyāṇaguṇasamannāgato』』ti, kalyāṇehi guṇehi samannāgato tabbisayatāya yuttoti attho. Taṃ visayatā hettha samannāgamo, kalyāṇaguṇavisayatāya tannissitoti adhippāyo. Seṭṭhoti pariyāyavacanepi eseva nayo. Seṭṭhaguṇavisayatā eva hi kittisaddassa seṭṭhatā 『『bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttama』』ntiādīsu (visuddhi. 1.142; pārā. aṭṭha.

我來 助您翻譯這段巴利文： 雙神變、天界下降在有天眾的世間極其顯著，任何人都無法否認，所以這裡只提到這些。 "如是狀態"指達到這種情況的狀態，其說明稱為"如是狀態說明"，其義即"如是狀態說明義"。或者說，"如是狀態"指產生這種情形，對如此狀態的說明稱為"如是狀態說明"，這就是"如是狀態說明義"，在此是賓格詞的意思。"升起"中的"abhi"字根作為表達"如是狀態說明義"的主要關係詞，因為它表示超越上升的行為方式，因此從用法來看，"彼世尊"這個賓格詞雖然在意義上相當於屬格，但因為在次要意義上表示"如是狀態說明義"，所以說是"如是狀態說明義"。因此說"意思是'彼世尊的'"。但是，在"提婆達多善待母親"這句話中，"abhi"字根並未使用，那麼這裡的"彼世尊"如何成為賓格呢？因為在意義上已經使用了。在意義和詞的使用中，意義的使用才是主要的。這裡的意思是：就像在"提婆達多善待母親"中因"abhi"字根的使用而在如是狀態說明中用賓格一樣，這裡也是"關於彼世尊如是美好聲譽升起"因"abhi"字根的使用而在如是狀態說明中用賓格。因為就像在"提婆達多善待母親"中，"提婆達多對於母親、或對母親善"這樣在處格或屬格的場合，由表示如是狀態說明的關係詞"abhi"的使用而成為賓格一樣，這裡也是在屬格的場合。就像在那裡理解為"提婆達多在母親方面或與母親相關達到善的狀態"，這裡也理解為"與世尊相關的聲譽超越上升達到升起的狀態"。這裡應知"聲譽"如同那裡的"提婆達多"，"世尊"如同"母親"的用語，"升起"如同"善"字。 "美好"是指好的。其美好性是因為具有美好功德為對象，所以說"具足美好功德"，意思是因為以美好功德為對像而與之相應。這裡的相應是指以之為對象，意思是依靠美好功德為對象。"最勝"雖是同義詞也是同樣的道理。因為聲譽的最勝性就是以最勝功德為對象，如說"世尊之語最勝，世尊之語最上"等。

1.verañjakaṇḍavaṇṇanā; udā. aṭṭha. 1; itivu. aṭṭha. nidānavaṇṇanā; mahāni. aṭṭha. 49) viya. 『『Arahaṃ sammāsambuddho』』tiādinā guṇānaṃ saṃkittanato, saddanīyato ca vaṇṇoyeva kittisaddo nāmāti āha 『『kittiyevā』』ti. Vaṇṇo eva hi kittetabbato kitti, saddanīyato saddoti ca vuccati. Kittipariyāyo hi saddasaddo yathā 『『uḷārasaddā isayo, guṇavanto tapassino』』ti. Kittivasena pavatto saddo kittisaddoti bhinnādhikaraṇataṃ dasseti 『『thutighoso』』ti iminā. Kittisaddo hettha thutipariyāyo kittanamabhitthavanaṃ kittīti. Thutivasena pavatto ghoso thutighoso, abhitthavudāhāroti attho. Abhisaddo abhibhavane, abhibhavanañcettha ajjhottharaṇamevāti vuttaṃ 『『ajjhottharitvā』』ti, anaññasādhāraṇe guṇe ārabbha pavattattā abhibyāpetvāti attho. Kinti-saddo abbhuggatoti codanāya 『『itipi so bhagavā』』tiādimāhāti anusandhiṃ dassetuṃ 『『kintī』』ti vuttaṃ.

Padānaṃ sambajjhanaṃ padasambandho. So bhagavāti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānamatidevo sakkānamatisakko brahmānamatibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke 『『bhagavā』』ti patthaṭakittisaddo, so bhagavā. Yaṃ taṃ-saddā hi niccasambandhā. 『『Bhagavā』』ti ca idamādipadaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati 『『bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kata』』ntiādi (mahāni. 6; cūḷani. 2). Parato pana 『『bhagavā』』ti padaṃ guṇakittanaṃ. Yathā kammaṭṭhānikena『『araha』』ntiādīsu navasu ṭhānesu paccekaṃ itipisaddaṃ yojetvā buddhaguṇā anussarīyanti, evamidha buddhaguṇasaṃkittakenāpīti dassento 『『itipi arahaṃ…pe… itipi bhagavā』』ti āha. Evañhi sati『『araha』』ntiādīhi navahi padehi ye sadevake loke ativiya pākaṭā paññātā buddhaguṇā, te nānappakārato vibhāvitā honti 『『itipī』』ti padadvayena tesaṃ nānappakāratādīpanato. 『『Itipetaṃ bhūtaṃ, itipetaṃ taccha』』ntiādīsu (dī. ni. 1.6) viya hi iti-saddo idha āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho, tena ca nesaṃ nānappakārabhāvo dīpito, tāni ca guṇasallakkhaṇakāraṇāni saddhāsampannānaṃ viññujātikānaṃ paccakkhāni honti, tasmā tāni saṃkittentena viññunā cittassa sammukhībhūtāneva katvā saṃkittetabbānīti dassento 『『iminā ca iminā ca kāraṇenāti vuttaṃ hotī』』ti āha. Evañhi nirūpetvā kittente yassa saṃkitteti, tassa bhagavati ativiya pasādo hoti.

Ārakattāti kilesehi suvidūrattā. Arīnanti kilesārīnaṃ. Arānanti saṃsāracakkassa arānaṃ. Hatattāti viddhaṃsitattā. Paccayādīnanti cīvarādipaccayānañceva pūjā visesānañca. Rahābhāvāti cakkhurahādīnamabhāvato. Rahopāpakaraṇābhāvo hi padamanatikkamma rahābhāvoti vuttaṃ. Evampi hi yathādhippetamattho labbhatīti. Tatoti visuddhimaggato (visuddhi. 1.123). Yathā ca visuddhimaggato, evaṃ taṃsaṃvaṇṇanāya paramatthamañjūsāyaṃ (visuddhi. ṭī.

我來幫您翻譯這段巴利文： 1. 毗蘭若品註釋。正如"阿羅漢、正等正覺"等所讚頌的功德，以及因為應被稱頌，稱頌即是聲譽，所以說"僅是稱譽"。因為稱頌應被稱揚為稱譽，因為應被稱頌故稱為聲音。聲音是稱譽的同義詞，如"具大聲譽的仙人，具德行的苦行者"。以稱譽而生的聲音稱為稱譽聲，用"讚歎之聲"來顯示不同所依。這裡的稱譽聲是讚歎的同義詞，稱譽即是稱讚、讚揚。以讚歎而生的聲音是讚歎之聲，即讚揚的言說。"abhi"字根表示勝過，而勝過在這裡就是遍滿，所以說"遍滿"，意思是因為關涉無與倫比的功德而遍佈。"如何升起"這個問題，為顯示其與"如是彼世尊"等的關聯而說"如何"。 詞的連線即是詞的關聯。"彼世尊"指的是那位圓滿三十波羅蜜、斷盡一切煩惱、證得無上正等正覺、是天中之天、釋中之釋、梵中之梵、世間依怙、因具足福德等原因而在天人世間中廣佈"世尊"聲譽者，即是彼世尊。"yaṃ"和"taṃ"兩字是經常相連的。而"世尊"等詞是對導師名號的稱頌。因此法將軍尊者說："'世尊'這個名號不是母親所取，不是父親所取"等。但後面的"世尊"一詞是功德的稱頌。就像修習業處者在"阿羅漢"等九處分別加上"如是"而憶念佛德一樣，這裡稱頌佛德者也是這樣，為顯示這點而說"如是阿羅漢...乃至...如是世尊"。這樣的話，以"阿羅漢"等九個詞所表達的在天人世間極其顯著、衆所周知的佛德，便以各種方式顯明，因為以"如是"二字表示它們的種種方式。這裡的"iti"字如同在"如是此真實，如是此真確"等句中一樣，表示現前明顯的意思，"pi"字表示總攝，由此表示它們的種種方式，這些觀察功德的原因對具信的智者來說是現前的，因此表示智者稱頌時應當使它們呈現在心前而稱頌，所以說"以此因以此因，如是說"。這樣觀察而稱頌時，所稱頌者對世尊會生起極大信心。 "遠離"是指與煩惱極為遙遠。"敵"指煩惱之敵。"輻"指輪迴之輪輻。"已破壞"指已摧毀。"資具等"指衣等資具和特殊供養。"秘密"指無眼等秘密。因為無作惡的秘密故說是無秘密。因為即使這樣也能獲得所欲義。"從彼"指從清凈道。如從清凈道，也如從其註釋勝義鬘。

1.124) nesaṃ vitthāro gahetabbo.

Yasmā jīvako bahuso satthu santike buddhaguṇe sutvā ṭhito, diṭṭhasaccatāya ca satthusāsane vigatakathaṃkatho, satthuguṇakathane ca vesārajjappatto, tasmā so evaṃ vitthārato eva āhāti vuttaṃ 『『jīvako panā』』tiādi. 『『Ettha cā』』tiādinā sāmatthiyatthamāha. Thāmo desanāñāṇameva, balaṃ pana dasabalañāṇaṃ. Vissatthanti bhāvanapuṃsakapadaṃ, anāsaṅkanti attho.

Pañcavaṇṇāyāti khuddikādivasena pañcapakārāya. Nirantaraṃ phuṭaṃ ahosi katādhikārabhāvato. Kammantarāyavasena hissa rañño guṇasarīraṃ khatūpahataṃ hoti. Kasmā panesa jīvakameva gamanasajjāya āṇāpetīti āha 『『imāyā』』tiādi.

1. 『『Uttama』』nti vatvā na kevalaṃ uttamabhāvoyevettha kāraṇaṃ, atha kho appasaddatāpīti dassetuṃ 『『assayānarathayānānī』』tiādi vuttaṃ. Hatthiyānesu ca nibbisevanameva gaṇhanto hatthiniyopi kappāpesi. Padānupadanti padamanugataṃ padaṃ purato gacchantassa hatthiyānassa pade tesaṃ padaṃ katvā, padasaddo cettha padavaḷañje. Nibbutassāti sabbakilesadarathavūpasamassa . Nibbutehevāti appasaddatāya saddasaṅkhobhanavūpasameheva.

Kareṇūti hatthinipariyāyavacanaṃ. Kaṇati saddaṃ karotīti hi kareṇu, karova yassā, na dīgho dantoti vā kareṇu,『『kareṇukā』』tipi pāṭho, niruttinayena padasiddhi. Ārohanasajjanaṃ kuthādīnaṃ bandhanameva. Opavayhanti rājānamupavahituṃ samatthaṃ. 『『Opaguyha』』ntipi paṭhanti, rājānamupagūhituṃ gopituṃ samatthanti attho. 『『Evaṃ kirassā』』tiādi paṇḍitabhāvavibhāvanaṃ. Kathā vattatīti laddhokāsabhāvena dhammakathā pavattati. 『『Rañño āsaṅkānivattanatthaṃ āsannacārībhāvena hatthinīsu itthiyo nisajjāpitā』』ti (dī. ni. ṭī. 1.158) ācariyadhammapālattherena vuttaṃ. Aṭṭhakathāyaṃ pana 『『itthiyo nissāya purisānaṃ bhayaṃ nāma natthi, sukhaṃ itthiparivuto gamissāmī』』ti tattha kāraṇaṃ vuttameva. Imināpi kāraṇena bhavitabbanti pana ācariyena evaṃ vuttaṃ siyā. Rañño paresaṃ dūrupasaṅkamanabhāvadassanatthaṃ tā purisavesaṃ gāhāpetvā āvudhahatthā kāritā. Hatthinikāsatānīti ettha hatthiniyo eva hatthinikā. 『『Pañca hatthiniyā satānī』』tipi katthaci pāṭho, so ayuttova 『『pañcamattehi bhikkhusatehī』』tiādīsu (pārā. 1) viya īdisesu pacchimapadassa samāsasseva dassanato. Kassacidevāti sannipatite mahājane yassa kassaci eva, tadaññesampi āyatiṃ maggaphalānamupanissayoti āha 『『sā mahājanassa upakārāya bhavissatī』』ti.

Paṭivedesīti ñāpesi. Upacāravacananti vohāravacanamattaṃ teneva adhippetatthassa apariyosānato . Tenāha 『『tadeva attano ruciyā karohī』』ti. Imināyeva hi tadatthapariyosānaṃ. Maññasīti pakatiyāva jānāsi. Tadevāti gamanāgamanameva. Yadi gantukāmo, gaccha, atha na gantukāmo, mā gaccha, attano ruciyevettha pamāṇanti vuttaṃ hoti.

我來 助您翻譯這段巴利文： 應當從彼處取其詳細解釋。 因為耆婆多次在導師面前聽聞佛德而住立，因證得聖諦而對導師教法無有疑惑，在說明導師功德上已得無畏，所以他如此詳細地說，因此說"但耆婆"等。以"在此"等說明含義。力量即是說法智，而威力是十力智。"無畏"是中性詞，意思是無疑慮。 "五種顏色"指根據小等五種類別。因為已作成就而連續遍滿。因為業的障礙使這國王的功德身受到損害。為什麼他只命令耆婆準備出行？為說明這點而說"以此"等。 158. 說了"最上"之後，不僅最上性是這裡的原因，還有寂靜性，為顯示這點而說"馬車、車乘"等。在象乘中爲了無擾動而也準備了母象。"步隨步"指在前行象乘的足跡中踏著它們的足跡而行，這裡的足跡指足跡印。"寂靜"指一切煩惱熱惱已息。"唯有寂靜"指以寂靜性而平息聲音騷動。 "Kareṇu"是母象的同義詞。因為發聲故稱Kareṇu，或因有象牙而非長故稱Kareṇu，也有"Kareṇukā"的讀法，依詞源學規則而成詞。準備登上即是綁好毯子等。"供乘"指適合載運國王。有人讀作"opaguyha"，意為適合保護、守護國王。"如是據說他"等顯示智者性。"談話進行"指得到機會而法談進展。阿阇黎法護長老說："爲了消除國王的疑慮，讓女人近距離坐在母象上"。但註釋書中說明原因說："依靠女人就沒有對男人的恐懼，我將安樂地被女人圍繞而行"。阿阇黎這樣說可能也是因為這個原因。爲了顯示他人難以接近國王，讓她們穿男裝並持武器。"母象百"中的"hatthinikā"就是母象。有些地方讀作"五百母象"，這是不對的，因為像在"五百比丘"等處一樣，在這種情況下只見后詞的複合詞。"任何人"指在集會的大眾中的任何人，也是其他人未來道果的助緣，所以說"那將有益於大眾"。 "告知"即使知道。"客套話"指僅僅是言說用語，因為所意指的義還未完結。所以說"依你自己的意願去做"。因為只有這樣才是義的完結。"你認為"指你本來就知道。"那個"指往返。意思是說如果你想去就去，如果不想去就不要去，在這裡以你的意願為準。

1. Pāṭiekkāyeva sandhivasena paccekā. 『『Mahañca』』nti pade karaṇatthe paccattavacananti āha 『『mahatā』』ti. Mahantassa bhāvo mahañcaṃ. Na kevalaṃ niggahītantavaseneva pāṭho, atha kho ākārantavasenāpīti āha 『『mahaccātipi pāḷī』』ti. Yathā 『『khattiyā』』ti vattabbe 『『khatyā』』ti, evaṃ 『『mahatiyā』』ti vattabbe mahatyā. Puna ca-kāraṃ katvā mahaccāti sandhivasena padasiddhi. Pulliṅgavasena vattabbe itthiliṅgavasena vipallāso liṅgavipariyāyo. Visesanañhi bhiyyo visesyaliṅgādigāhakaṃ. Tiyojanasatānanti paccekaṃ tiyojanasataparimaṇḍalānaṃ. Dvinnaṃ mahāraṭṭhānaṃ issariyasirīti aṅgamagadharaṭṭhānamādhipaccamāha. Tadatthaṃ vivarati 『『tassā』』tiādinā. Paṭimukkaveṭhanānīti ābandhasiroveṭhanāni. Āsattakhaggānīti aṃse olambanavasena sannaddhāsīni. Maṇidaṇḍatomareti maṇidaṇḍaṅkuse.

『『Aparāpī』』tiādinā padasā parivārā vuttā. Khujjavāmanakā vesavasena, kirātasavaraandhakādayo jātivasena tāsaṃ paricārakiniyo dassitā. Vissāsikapurisāti vassavare sandhāyāha. Kulabhogaissariyādivasena mahatī mattā pamāṇametesanti mahāmattā, mahānubhāvā rājāmaccā. Vijjādharataruṇā viyāti mantānubhāvena vijjāmayiddhisampannā vijjādharakumārakā viya. Raṭṭhiyaputtāti bhojaputtā. Raṭṭhe paricarantīti hi luddakā raṭṭhiyā, tesaṃ nānāvudhaparicayatāya rājabhaṭabhūtā puttāti attho, antararaṭṭhabhojakānaṃ vā puttā raṭṭhiyaputtā, khattiyā bhojarājāno. 『『Anuyuttā bhavantu te』』tiādīsu viya hi ṭīkāyaṃ (dī. ni. ṭī. 1.159) vutto bhojasaddo bhojakavācakoti daṭṭhabbaṃ. Ussāpetvāti uddhaṃ pasāretvā. Jayasaddanti 『『jayatu mahārājā』』tiādijayapaṭibaddhaṃ saddaṃ. Dhanupantiparikkhepoti dhanupantiparivāro. Sabbattha taṃgāhakavasena veditabbo. Hatthighaṭāti hatthisamūhā. Paharamānāti phusamānā. Aññamaññasaṅghaṭṭanāti avicchedagamanena aññamaññasambandhā. Seṇiyoti gandhikaseṇīdussikaseṇīādayo 『『anapaloketvā rājānaṃ vā saṅghaṃ vā gaṇaṃ vā pūgaṃ vā seṇiṃ vā aññatra kappā vuṭṭhāpeyyā』』tiādīsu (pāci. 682) viya. 『『Aṭṭhārasa akkhobhiṇī seniyo』』ti katthaci likhanti, so anekesupi potthakesu na diṭṭho. Anekasaṅkhyā ca senā heṭṭhā gaṇitāti ayuttoyeva. Tadā sabbāvudhato sarova dūragāmīti katvā sarapatanātikkamappamāṇena rañño parisaṃ saṃvidahati. Kimatthanti āha 『『sace』』tiādi.

Sayaṃ bhāyanaṭṭhena cittutrāso bhayaṃ yathā tathā bhāyatīti katvā. Bhāyitabbe eva vatthusmiṃ bhayato upaṭṭhite 『『bhāyitabbamida』』nti bhāyitabbākārena tīraṇato ñāṇaṃ bhayaṃ bhayato tīretīti katvā. Tenevāha visuddhimagge (visuddhi. 2.751) 『『bhayatupaṭṭhānañāṇaṃ pana bhāyati, na bhāyatīti? Na bhāyati. Tañhi 『atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī』ti tīraṇamattameva hotī』』ti. Bhāyanaṭṭhānaṭṭhena ārammaṇaṃ bhayaṃ bhāyati etasmāti katvā. Bhāyanahetuṭṭhena ottappaṃ bhayaṃ pāpato bhāyati etenāti katvā. Bhayānakanti bhāyanākāro. Tepīti dīghāyukā devāpi. Dhammadesananti pañcasu khandhesu pannarasalakkhaṇapaṭimaṇḍitaṃ dhammadesanaṃ. Yebhuyyenāti ṭhapetvā khīṇāsavadeve tadaññesaṃ vasena bāhullato. Khīṇāsavattā hi tesaṃ cittutrāsabhayampi na uppajjati. Kāmaṃ sīhopamasuttaṭṭhakathāyaṃ (a. ni. aṭṭha. 2.

我將為您直譯這段巴利文文字: 單獨的語形變化中是各別的。關於"mahañca"這個詞，表工具格的主格,因此說"mahatā"。mahañca是mahanta的狀態。不僅僅是以鼻音尾(niggahīta)的形式讀誦,也有以長音ā尾的形式,因此說"mahaccā也是聖典的讀法"。就像應該說"khattiyā"卻說"khatyā"一樣,應該說"mahatiyā"卻說"mahatyā"。再加上音節ca,通過連音法則形成mahaccā這個詞。本應用陽性卻用陰性,這是性的轉換即性的變化。修飾語多依從被修飾語的性等。"tiyojanasatānaṃ"意為各自三百由旬周長的。"兩大國的統治榮耀"是指掌管央伽國(Aṅga,今印度比哈爾邦)和摩揭陀國(Magadha,今印度比哈爾邦)。用"tassā"等來解釋其意。"包纏頭巾"即系綁的頭巾。"佩劍"即掛在肩上的劍。"寶杖短矛"即寶石裝飾的短杖。 以"另外還有"等詞說明步行的隨從。駝背矮人是依外貌,而基拉塔人(Kirāta)、舍婆羅人(Savara)、暗達迦人(Andhaka)等是依種族來說明她們的侍女。"親信之人"是指受信任的僕人。大臣是依家世、財富、權力等而有大量、大規模的人,即有大威力的王臣。"如同持咒術青年"即如同以咒語力量具足神通的咒術師少年。"國家之子"即婆阇子(Bhoja)。因為在國中服務的獵人稱為"國人",他們的兒子因熟練各種武器而成為王的士兵,或是地方統治者的兒子稱為國家之子,即剎帝利婆阇王。如"愿他們隨從"等處註釋書中所說的bhoja(婆阇)一詞應理解為表示統治者的意思。"舉起"即向上伸展。"勝利之聲"即與"愿大王勝利"等勝利相關的聲音。"弓陣包圍"即弓兵圍繞。在所有場合都應依所表達的內容來理解。"象群"即像的集團。"相擊"即相觸。"互相碰撞"即因不間斷的行進而互相連結。"行會"即香料商行會、布商行會等,如"未告知國王或僧團或團體或公會或行會而違反規則"等處。有些寫作"十八阿剎虞尼軍隊",但在許多抄本中未見。而且前面已計數多數軍隊,所以也不恰當。當時在所有武器中箭最遠射,因此依箭程距離來安排王的隨從。為何目的?因此說"如果"等。 因為自己害怕的意思是心的恐懼,因為會害怕所以稱為害怕。只對應該害怕的事物,當恐懼生起時,"這是應該害怕的"以應該害怕的形式判斷,所以智慧是恐懼,因為判斷為可怕。因此在《清凈道論》中說:"現起怖畏智是害怕還是不害怕?不害怕。因為它只是'過去的諸行已滅,現在的正在滅,未來的將滅'的判斷而已。"以害怕處的意思,所緣是恐懼,因為從這裡產生害怕。以害怕因的意思,愧是恐懼,因為由此對惡行產生害怕。可怕的是害怕的形態。"他們也"即長壽天人也。"說法"即關於五蘊具足十五種相的說法。"大多"即除了漏盡天人之外,其他的普遍情況。因為他們是漏盡者,所以不會生起心的恐懼。雖然在《獅子譬喻經》註釋中...

4.33) cittutrāsabhayampi tadatthabhāvena vuttaṃ, idha pana pakaraṇānurūpato ñāṇabhayameva gahitaṃ. Saṃveganti sahottappañāṇaṃ. Santāsanti sabbaso ubbijjanaṃ. Bhāyitabbaṭṭhena bhayameva bhīmabhāvena bheravanti bhayabheravaṃ, bhītabbavatthu. Tenāha 『『āgacchatī』』ti, etaṃ naraṃ taṃ bhayabheravaṃ āgacchati nūnāti attho.

Bhīruṃ pasaṃsantīti pāpato bhāyanato utrāsanato bhīruṃ pasaṃsanti paṇḍitā. Na hi tattha sūranti tasmiṃ pāpakaraṇe sūraṃ pagabbhadhaṃsinaṃ na hi pasaṃsanti. Tenāha 『『bhayā hi santo na karonti pāpa』』nti. Tattha bhayāti pāputrāsato, ottappahetūti attho.

Chambhitassāti thambhitassa, tha-kārassa cha-kārādeso. Tadatthamāha 『『sakalasarīracalana』』nti, bhayavasena sakalakāyapakampananti attho. Uyyodhanaṃ sampahāro.

Eketi uttaravihāravāsino. 『『Rājagahe』』tiādi tesamadhippāyavivaraṇaṃ. Ekekasmiṃ mahādvāre dve dve katvā catusaṭṭhi khuddakadvārāni. 『『Tadā』』tiādinā akāraṇabhāve hetuṃ dasseti.

Idāni sakavādaṃ dassetuṃ 『『ayaṃ panā』』tiādi vuttaṃ. 『『Jīvako kirā』』tiādi āsaṅkanākāradassanaṃ. Assāti ajātasatturañño. Ukkaṇṭhitoti anabhirato. Chattaṃ ussāpetukāmo maññeti sambandho . Bhāyitvāti bhāyanahetu. Tassāti jīvakassa. Sammasaddo samānattho, samānabhāvo ca vayenāti āha 『『vayassābhilāpo』』ti. Vayena samāno vayasso yathā 『『ekarājā harissavaṇṇo』』ti (jā. 1.2.17). Samānasaddassa hi sādesamicchanti saddavidū, tena abhilāpo ālapanaṃ tathā, ruḷhīniddeso esa, 『『mārisā』』ti ālapanamiva. Yathā hi mārisāti niddukkhatābhilāpo sadukkhepi nerayike vuccati 『『yadā kho te mārisa saṅkunā saṅku hadaye samāgaccheyyā』』tiādīsu, (ma. ni. 1.512) evaṃ yo koci sahāyo asamānavayopi 『『sammā』』ti vuccatīti, tasmā sahāyābhilāpo icceva attho. Kacci na vañcesīti pāḷiyā sambandho. 『『Na palambhesī』』ti vuttepi idha parikappatthova sambhavatīti vuttaṃ 『『na vippalambheyyāsī』』ti, na palobheyyāsīti attho. Kathāya sallāpo, so eva nigghoso tathā.

Vinasseyyāti cittavighātena vihaññeyya. 『『Na taṃ devā』』tiādivacanaṃ sandhāya 『『daḷhaṃ katvā』』ti vuttaṃ. Turitavasenidamāmeḍitanti dasseti 『『taramānovā』』ti iminā. 『『Abhikkama mahārājā』』ti vatvā tattha kāraṇaṃ dassetuṃ 『『ete』』tiādi vuttanti sasambandhamatthaṃ dassento 『『mahārāja corabalaṃ nāmā』』tiādimāha.

Sāmaññaphalapucchāvaṇṇanā

4.33. 雖然在註釋書中心的恐懼也被說為那個意思,但在這裡依據文脈只取智慧的恐懼。"悚懼"即與愧俱生的智慧。"恐慌"即完全的害怕。因為應該害怕的意思,恐懼以可怕的狀態成為恐怖,即"怖畏",是應該害怕的事物。因此說"來臨",意思是那個怖畏必定來臨此人。 "讚歎膽怯者"意思是智者讚歎因害怕惡行而恐懼的膽怯者。"實在不會在那裡稱讚勇敢"意思是在作惡時不會讚歎勇敢的魯莽者。因此說"因為害怕,善人不作惡"。其中"因為害怕"即因為對惡的恐懼,意思是因為愧。 "戰慄"即僵硬,th音變成ch音。為說明其意而說"全身震動",意思是因為恐懼而全身顫抖。"戰鬥"即衝突。 "有些人"即住在北方寺院的人。"在王舍城"等是解釋他們的意思。在每個大門設兩個,共有六十四個小門。以"當時"等來說明沒有理由的原因。 現在為顯示自己的主張而說"但這"等。"據說耆婆"等是顯示懷疑的形態。"他"即阿阇世王。"不安"即不喜悅。意思是"想要舉起傘蓋"。"害怕"即害怕的原因。"他的"即耆婆的。"Sam"字義為相同,相同是指年齡,因此說"同齡的稱呼"。與年齡相同的是同齡,如"獨一無二的金黃色"。因為語言學者認為samāna(相同)一詞有sa的替換形式,因此稱呼即如此呼喚,這是約定俗成的說法,如"尊者"的稱呼。就像"尊者"是無苦的稱呼,但也用於有苦的地獄眾生,如"尊者啊,當尖刺與心臟相遇時"等,同樣,任何朋友即使不同年齡也稱為"朋友",因此意思就是朋友的稱呼。"你不會欺騙吧"是與經文相連。雖然說"不會欺騙",但這裡只可能是推測的意思,因此說"不會欺騙",意思是不會誘惑。談話是交談,那就是聲音。 "會毀滅"即會因心苦而受損。說"堅定地"是指"諸天不會"等話語。以"急忙"這個詞顯示因匆忙而重複。說"這些"等是爲了說明"請前進,大王"的原因,因此顯示相關的意思而說"大王,盜賊軍隊"等。 沙門果經註釋

1. Ayaṃ bahidvārakoṭṭhakokāso nāgassa bhūmi nāma. Tenāha 『『vihārassā』』tiādi. Bhagavato tejoti buddhānubhāvo. Rañño sarīraṃ phari yathā taṃ soṇadaṇḍassa brāhmaṇassa bhagavato santikaṃ āgacchantassa antovanasaṇḍagatassa. 『『Attano aparādhaṃ saritvā mahābhayaṃ uppajjī』』ti idaṃ sedamuñcanassa kāraṇadassanaṃ. Na hi buddhānubhāvato sedamuñcanaṃ sambhavati kāyacittapassaddhihetubhāvato.

Eketi uttaravihāravāsinoyeva. Tadayuttamevāti dasseti 『『iminā』』tiādinā. Abhimāreti dhanuggahe. Dhanapālanti nāḷāgiriṃ. So hi tadā nāgarehi pūjitadhanarāsino labbhanato 『『dhanapālo』』ti voharīyati. Na kevalaṃ diṭṭhapubbatoyeva, atha kho pakatiyāpi bhagavā saññātoti dassetuṃ 『『bhagavā hī』』tiādimāha. Ākiṇṇavaralakkhaṇoti battiṃsa mahāpurisalakkhaṇe sandhāyāha. Anubyañjanapaṭimaṇḍitoti asītānubyañjane (jinālaṅkāraṭīkāya vijātamaṅgalavaṇṇanāyaṃ vitthāro). Chabbaṇṇāhi rasmīhīti tadā vattamānā rasmiyo. Issariyalīḷāyāti issariyavilāsena. Nanu ca bhagavato santike issariyalīlāya pucchā agāravoyeva siyāti codanāya 『『pakati hesā』』tiādimāha, pakatiyā pucchanato na agāravoti adhippāyo. Parivāretvā nisinnena bhikkhusaṅghena pure katepi atthato tassa purato nisinno nāma. Tenāha 『『parivāretvā』』tiādi.

161.Yena, tenāti ca bhummatthe karaṇavacananti dasseti 『『yattha, tatthā』』ti iminā. Yena maṇḍalassa dvāraṃ, tenūpasaṅkamīti sampattabhāvassa vuttattā idha upagamanameva yuttanti āha 『『upagato』』ti. Anucchavike ekasmiṃ padeseti yattha viññujātikā aṭṭhaṃsu, tasmiṃ. Ko panesa anucchavikapadeso nāma? Atidūratādichanisajjadosavirahito padeso, napacchatādiaṭṭhanisajjadosavirahito vā. Yathāhu aṭṭhakathācariyā –

『『Na pacchato na purato, nāpi āsannadūrato;

Na kacche no paṭivāte, na cāpi onatunnate;

Ime dose vissajjetvā, ekamantaṃ ṭhitā ahū』』ti. (khu. pā. aṭṭha. evamiccādipāṭhavaṇṇanā; su. ni. aṭṭha.

1. "這個外門樓的空間稱為象的地方"。因此說"寺院的"等。"世尊的光輝"即佛陀的威力。佛的威力遍及國王的身體,就像當時須那檀陀婆羅門來見世尊時進入樹林一樣。"想起自己的過錯而生起大恐懼"這是顯示流汗的原因。因為從佛陀的威力不會產生流汗,因為那是身心輕安的原因。 "有些人"即北方寺院的居士。以"由此"等來顯示這是不恰當的。"弓箭手"即善射者。"財護"即那羅祇利象。因為當時它從城民那裡得到供養的財物堆,所以被稱為"財護"。不僅是因為以前見過,而且世尊本來就是衆所周知的,爲了顯示這點而說"因為世尊"等。"具足殊勝相好"是指三十二大人相。"莊嚴隨形好"是指八十種隨形好(詳見《勝者莊嚴注》的殊勝吉祥品解釋)。"六色光芒"即當時發出的光芒。"威嚴姿態"即威嚴的風采。難道在世尊面前以威嚴姿態發問不就是不恭敬嗎?爲了回答這個質疑而說"這是常態"等,意思是因為這是他平常的提問方式所以不是不恭敬。雖然比丘僧團已經圍坐在前,但實際上他是坐在前面。因此說"圍繞"等。
2. 以"在哪裡,在那裡"來顯示"yena, tena"(從格)表示處格的意思。因為說"來到法輪的門口"表示已經到達,所以這裡只適合說"前往",因此說"到達"。"在適當的一處"即在有智之人所站的地方。什麼是適當的地方呢?就是遠離太遠等六種坐處過失的地方,或者遠離背後等八種坐處過失的地方。如註釋師們所說: "不在後不在前, 不太近不太遠, 不在腋下不迎風, 也不在高低處, 遠離這些過失, 站在一邊的地方。"

2.261);

Tadā bhikkhusaṅghe tuṇhībhāvassa anavasesato byāpitabhāvaṃ dassetuṃ 『『tuṇhībhūtaṃ tuṇhībhūta』』nti vicchāvacanaṃ vuttanti āha 『『yato…pe… mevā』』ti, yato yato bhikkhutoti attho. Hatthena, hatthassa vā kukatabhāvo hatthakukkuccaṃ, asaññamo, asampajaññakiriyā ca. Tathā pādakukkuccanti etthāpi. Vā-saddo avuttavikappane, tena tadaññopi cakkhusotādiasaññamo natthīti vibhāvito. Tattha pana cakkhuasaṃyamo sabbapaṭhamo dunnivārito cāti tadabhāvaṃ dassetuṃ 『『sabbālaṅkārapaṭimaṇḍita』』ntiādi vuttaṃ.

Vippasannarahadamivāti anāvilodakasaramiva. Yenetarahi…pe… iminā me…pe… hotūti sambandho. Añño hi atthakkamo, añño saddakkamoti āha 『『yenā』』tiādi. Tattha kāyika-vācasikena upasamena laddhena mānasikopi upasamo anumānato laddho evāti katvā 『『mānasikena cā』』ti vuttaṃ. Sīlūpasamenāti sīlasaññamena. Vuttamatthaṃ lokapakatiyā sādhento 『『dullabhañhī』』tiādimāha. Laddhāti labhitvā.

Upasamanti ācārasampattisaṅkhātaṃ saṃyamaṃ. 『『Eva』』ntiādinā tathā icchāya kāraṇaṃ dasseti . Soti ayyako, udayabhaddo vā. 『『Kiñcāpī』』tiādi tadattha-samatthanaṃ. Ghātessatiyevāti taṃkālāpekkhāya vuttaṃ. Tenāha 『『ghātesī』』ti. Idañhi sampatipekkhavacanaṃ. Pañcaparivaṭṭoti pañcarājaparivaṭṭo.

Kasmā evamāha, nanu bhagavantamuddissa rājā na kiñci vadatīti adhippāyo. Vacībhedeti yathāvuttaudānavacībhede. Tuṇhī niravoti pariyāyavacanametaṃ. 『『Aya』』ntiādi cittajānanākāradassanaṃ. Ayaṃ…pe… na sakkhissatīti ñatvāti sambandho. Vacanānantaranti udānavacanānantaraṃ. Yenāti yattha padese, yena vā sotapathena. Yena pemanti etthāpi yathārahamesa nayo.

Katāparādhassa ālapanaṃ nāma dukkaranti sandhāya 『『mukhaṃ nappahotī』』ti vuttaṃ. 『『Āgamā kho tvaṃ mahārāja yathāpema』』nti vacananiddiṭṭhaṃ vā tadā tadatthadīpanākārena pavattaṃ nānānayavicittaṃ bhagavato madhuravacanampi sandhāya evaṃ vuttanti daṭṭhabbaṃ. Ekampi hi atthaṃ bhagavā yathā sotūnaṃ ñāṇaṃ pavattati, tathā deseti. Yaṃ sandhāya aṭṭhakathāsu vuttaṃ 『『bhagavatā abyākataṃ tantipadaṃ nāma natthi, sabbesaññeva atthopi bhāsito』』ti. Pañcahākārehīti iṭṭhāniṭṭhesu samabhāvādisaṅkhātehi pañcahi kāraṇehi. Vuttañhetaṃ mahāniddese (mahāni. 38, 162) –

『『Pañcahākārehi tādī iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī.

Kathaṃ arahā iṭṭhāniṭṭhe tādī? Arahā lābhepi tādī, alābhepi, yasepi, ayasepi, pasaṃsāyapi, nindāyapi, sukhepi, dukkhepi tādī, ekaṃ ce bāhaṃ gandhena limpeyyuṃ, ekaṃ ce bāhaṃ vāsiyā taccheyyuṃ, amusmiṃ natthi rāgo, amusmiṃ natthi paṭighaṃ, anunayapaṭighavippahīno, ugghātinighātivītivatto, anurodhavirodhasamatikkanto, evaṃ arahā iṭṭhāniṭṭhe tādī.

Kathaṃ arahā cattāvīti tādī? Arahato…pe… thambho, sārambho, māno, atimāno, mado, pamādo, sabbe kilesā, sabbe duccaritā, sabbe darathā, sabbe pariḷāhā , sabbe santāpā, sabbā kusalābhisaṅkhārā cattā vantā muttā pahīnā paṭinissaṭṭhā, evaṃ arahā cattāvīti tādī.

2.261. 為顯示當時比丘僧團的沉默遍及無餘,所以說重複的"安靜"一詞,因此說"從任何...等",意思是從任何比丘處。手的不當動作是手的惡作,即不自製和不正知的行為。同樣對於"腳的惡作"也是如此。"或"字表示未說的選擇,由此顯示沒有其他眼耳等的不自制。其中眼的不自製最先且最難防止,因此為顯示沒有這些而說"裝飾莊嚴"等。 "如清澈的湖水"即如清凈無濁的池水。"愿以此...成為...等"與"現在以..."相連。因為意義的次序與語句的次序不同,因此說"以..."等。其中因為由身語的寂靜可以推知得到意的寂靜,所以說"和意的"。"戒寂靜"即戒的自制。以世間常態來證明所說的意思而說"因為難得"等。"獲得"即得到。 "寂靜"即被稱為具足威儀的自制。以"如是"等來顯示如此希望的原因。"他"即外祖父,或優陀耶跋陀羅。"雖然"等是證明那個意思。"必定會殺"是依當時的狀況而說。因此說"已殺"。因為這是考慮現在的話語。"五代相續"即五代國王相續。 為何這樣說,難道不是因為國王沒有對世尊說什麼的意思嗎。"說話"即如前所說的感嘆的話語。"安靜無聲"這是同義詞。"這"等是顯示了知心意的形態。意思是"了知這...不能"。"話語之後"即感嘆話語之後。"通過"即在那個地方,或通過那個聽聞之道。對"通過愛"等也應按理類推此法則。 考慮到對有過失者說話是困難的,所以說"嘴無法開"。或者應該理解這是指當時爲了表達那個意思而以各種方法說出的世尊甜美的話語,即"大王,你來就如同愛"。因為世尊依照聽眾的智慧狀態來教導每一個意義。關於這點註釋書說:"世尊所說的聖典中沒有未解釋的詞,一切義理都已說明。""以五種方式"即以對於可意不可意保持平等等五種原因。這在《大義釋》中說: "以五種方式成為如是:對可意不可意如是,因為已舍如是,因為已度如是,因為已解脫如是,因為已說明如是。 如何是阿羅漢對可意不可意如是?阿羅漢對得失如是,對名譽、無名譽如是,對讚歎、誹謗如是,對樂苦如是,如果有人在一邊手臂涂香,一邊手臂用斧砍,對這邊沒有貪,對那邊沒有瞋,已捨棄順逆,超越高低,越過隨順違逆,如是阿羅漢對可意不可意如是。 如何是阿羅漢因為已舍而如是?阿羅漢的...頑固、自負、慢、過慢、醉、放逸、一切煩惱、一切惡行、一切擾動、一切熱惱、一切苦惱、一切不善行都已舍離、吐棄、解脫、斷除、出離,如是阿羅漢因為已舍而如是。

Kathaṃ arahā tiṇṇāvīti tādī? Arahā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto, so vuṭṭhavāso ciṇṇacaraṇo jātimaraṇasaṅkhayo, jātimaraṇasaṃsāro (mahāni. 38) natthi tassa punabbhavoti, evaṃ arahā tiṇṇāvīti tādī.

Kathaṃ arahā muttāvīti tādī? Arahato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā, mohā, kodhā, upanāhā, makkhā, paḷāsā, issāya, macchariyā, māyāya, sāṭheyyā, thambhā, sārambhā, mānā, atimānā, madā, pamādā, sabbakilesehi, sabbaduccaritehi, sabbadarathehi, sabbapariḷāhehi, sabbasantāpehi, sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; evaṃ arahā muttāvīti tādī.

Kathaṃ arahā taṃniddesā tādī? Arahā 『sīle sati sīlavā』ti taṃniddesā tādī, 『saddhāya sati saddho』ti, 『vīriye sati vīriyavā』ti, 『satiyā sati satimā』ti, 『samādhimhi sati samāhito』ti, 『paññāya sati paññavā』ti, 『vijjāya sati tevijjo』ti, 『abhiññāya sati chaḷabhiñño』ti taṃniddesā tādī, evaṃ arahā taṃniddesā tādī』』ti.

Bhagavā pana sabbesampi tādīnamatisayo tādī. Tenāha 『『suppatiṭṭhito』』ti. Vuttampi cetaṃ bhagavatā kāḷakārāmasuttante 『『iti kho bhikkhave tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī, tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthīti vadāmī』』ti (a. ni. 4.24). Atha vā pañcavidhāriyiddhisiddhehi pañcahākārehi tādilakkhaṇe suppatiṭṭhitoti attho. Vuttañhetaṃ āyasmatā dhammasenāpatinā paṭisambhidāmagge –

『『Katamā ariyā iddhi? Idha bhikkhu sace ākaṅkhati 『paṭikūle appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati, sace ākaṅkhati 『appaṭikūle paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati, sace ākaṅkhati 『paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati, sace ākaṅkhati 『appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati, sace ākaṅkhati 『paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno』ti, upekkhako tattha viharati sato sampajāno』』ti (paṭi. ma. 3.17).

Bahiddhāti sāsanato bahisamaye.

如何是阿羅漢因為已度而如是?阿羅漢已度欲暴流,已度有暴流,已度見暴流,已度無明暴流,已度一切輪迴之道,已超越、已出離、已度過、已超過、已越過,他已住于[解脫],已行圓滿,生死已盡,對他來說沒有後有的生死輪迴,如是阿羅漢因為已度而如是。 如何是阿羅漢因為已解脫而如是?阿羅漢的心從貪已解脫、完全解脫、善解脫,從瞋、癡、忿、恨、覆、惱、嫉、慳、誑、諂、慢、執著、驕慢、過慢、醉、放逸,從一切煩惱、一切惡行、一切擾動、一切熱惱、一切苦惱、一切不善行的心已解脫、完全解脫、善解脫;如是阿羅漢因為已解脫而如是。 如何是阿羅漢因為已說明而如是?阿羅漢"有戒即是持戒者"因為已說明而如是,"有信即是有信者","有精進即是精進者","有念即是具念者","有定即是入定者","有慧即是有慧者","有明即是三明者","有神通即是六通者"因為已說明而如是,如是阿羅漢因為已說明而如是。 而世尊是一切如是者中最殊勝的如是者。因此說"善建立"。世尊在迦羅迦蘭園經中也說:"諸比丘,如來對於所見、所聞、所覺、所識諸法是如是者中的如是者,我說除此如是者外沒有其他更高或更勝的如是者。"或者意思是在五種聖神通成就的五種形態中善建立如是相。這在法將尊者的《無礙解道》中說: "什麼是聖神通?這裡比丘如果希望'我要住于不可意中有可意想',他就住于其中有可意想,如果希望'我要住于可意中有不可意想',他就住于其中有不可意想,如果希望'我要住于不可意和可意中有可意想',他就住于其中有可意想,如果希望'我要住于可意和不可意中有不可意想',他就住于其中有不可意想,如果希望'我要舍離不可意和可意二者而住于舍,具念正知',他就住于其中具舍、具念、正知。" "外"即在教法之外的教派。

162.Esāti bhikkhusaṅghassa vandanākāro. Tamatthaṃ lokasiddhāya upamāya sādhetuṃ 『『rājāna』』ntiādi vuttaṃ. Okāsanti pucchitabbaṭṭhānaṃ.

Na me pañhavissajjane bhāro atthīti satthu sabbattha appaṭihatañāṇacāratāya atthato āpannāya dassanaṃ. 『『Yadi ākaṅkhasī』』ti vutteyeva hi esa attho āpanno hoti. Sabbaṃ te vissajjessāmīti etthāpi ayaṃ nayo. 『『Yaṃ ākaṅkhasi, taṃ pucchā』』ti vacaneneva hi ayamattho sijjhati. Asādhāraṇaṃ sabbaññupavāraṇanti sambandho. Yadi 『『yadākaṅkhasī』』ti na vadanti, atha kathaṃ vadantīti āha 『『sutvā』』tiādi. Padesañāṇeyeva ṭhitattā tathā vadantīti veditabbaṃ. Buddhā pana sabbaññupavāraṇaṃ pavārentīti sambandho.

『『Pucchāvuso yadākaṅkhasī』』tiādīni suttapadāni yesaṃ puggalānaṃ vasena āgatāni, taṃ dassanatthaṃ 『『yakkhanarindadevasamaṇabrāhmaṇaparibbājakāna』』nti vuttaṃ. Tattha hi 『『pucchāvuso yadākaṅkhasī』』ti āḷavakassa yakkhassa okāsakaraṇaṃ, 『『puccha mahārājā』』ti narindānaṃ, 『『puccha vāsavā』』tiādi devānamindassa, 『『tena hī』』tiādi samaṇānaṃ, 『『bāvarissa cā』』tiādi brāhmaṇānaṃ, 『『puccha maṃ sabhiyā』』tiādi paribbājakānaṃ okāsakaraṇanti daṭṭhabbaṃ. Vāsavāti devānamindālapanaṃ. Tadetañhi sakkapañhasutte. Manasicchasīti manasā icchasi.

Katāvakāsāti yasmā tumhe mayā katokāsā, tasmā bāvarissa ca tuyhaṃ ajitassa ca sabbesañca sesānaṃ yaṃ kiñci sabbaṃ saṃsayaṃ yathā manasā icchatha, tathā pucchavho pucchathāti yojanā. Ettha ca bāvarissa saṃsayaṃ manasā pucchavho, tumhākaṃ pana sabbesaṃ saṃsayaṃ manasā ca aññathā ca yathā icchatha, tathā pucchavhoti adhippāyo. Bāvarī hi 『『attano saṃsayaṃ manasāva pucchathā』』ti antevāsike āṇāpesi. Vuttañhi –

『『Anāvaraṇadassāvī, yadi buddho bhavissati;

Manasā pucchite pañhe, vācāya vissajessatī』』ti. (su. ni. 1011);

Tadetaṃ pārāyanavagge. Tathā 『『puccha maṃ sabhiyā』』tiādipi.

Buddhabhūminti buddhaṭṭhānaṃ, āsavakkhayañāṇaṃ, sabbaññutaññāṇañca. Bodhisattabhūmi nāma bodhisattaṭṭhānaṃ pāramīsambharaṇañāṇaṃ, bhūmisaddo vā avatthāvācako, buddhāvatthaṃ, bodhisattāvatthāyanti ca attho. Ekattanayena hi pavattesu khandhesu avatthāyeva taṃ tadākāranissitā.

Yo bhagavā bodhisattabhūmiyaṃ padesañāṇe ṭhito sabbaññupavāraṇaṃ pavāresi, tassa tadeva acchariyanti sambandho. Kathanti āha 『『koṇḍañña pañhānī』』tiādi. Tattha koṇḍaññāti gottavasena sarabhaṅgamālapanti. Viyākarohīti byākarohi. Sādhurūpāti sādhusabhāvā. Dhammoti sanantano paveṇīdhammo. Yanti āgamanakiriyāparāmasanaṃ, yena vā kāraṇena āgacchati, tena viyākarohīti sambandho. Vuddhanti sīlapaññādīhi vuddhippattaṃ, garunti attho. Esa bhāroti saṃsayupacchedanasaṅkhāto eso bhāro, āgato bhāro tayā avassaṃ vahitabboti adhippāyo.

Mayā katāvakāsā bhonto pucchantu. Kasmāti ce? Ahañhi taṃ taṃ vo byākarissaṃ ñatvā sayaṃ lokamimaṃ, parañcāti. Sayanti ca sayameva parūpadesena vinā. Evaṃ sarabhaṅgakāle sabbaññupavāraṇaṃ pavāresīti sambandho.

Pañhānanti dhammayāgapañhānaṃ. Antakaranti niṭṭhānakaraṃ. Suciratenāti evaṃ nāmakena brāhmaṇena. Puṭṭhunti pucchituṃ. Jātiyāti paṭisandhiyā, 『『vijātiyā』』tipi vadanti. Paṃsuṃ kīḷanto sambhavakumāro nisinnova hutvā pavāresīti yojetabbaṃ.

1. "這"即比丘僧團的禮敬方式。爲了以世間共知的譬喻來證明這個意思而說"國王"等。"機會"即應詢問的地方。 "我對回答問題沒有負擔"是顯示因為導師在一切處智慧運作無礙而得出的意思。因為說"如果你希望"時,這個意思就已經包含了。對"我將為你解答一切"這裡也是這個道理。因為由"你想問什麼就問什麼"這話就已成就這個意思。"不共的一切知者的允許"是相連的。如果他們不說"你想問什麼",那麼他們怎麼說呢?因此說"聽了"等。應知因為他們安住于區域性智,所以這樣說。而諸佛則是允許一切知者的允許,這是相連的。 為顯示"問吧朋友,你想問什麼"等經文是依哪些人而來,所以說"夜叉、人王、天神、沙門、婆羅門、遊行者"。其中應知"問吧朋友,你想問什麼"是對阿羅婆迦夜叉的允許,"問吧大王"是對人王們,"問吧婆娑婆"等是對天帝,"那麼"等是對沙門,"跋婆利"等是對婆羅門,"問我吧沙比耶"等是對遊行者的允許。"婆娑婆"是對天帝的稱呼。這是在《帝釋所問經》中。"意欲"即意願。 "已允許"的組織是:因為你們已被我允許,所以跋婆利和你阿耆多以及其他所有人,任何所有的疑惑,如你們意中所愿,就這樣問吧。這裡的意思是:跋婆利的疑惑你們用意問吧,而你們所有人的疑惑,無論用意或其他方式,隨你們所愿地問吧。因為跋婆利命令弟子們說"你們只用意問我的疑惑"。如說: "如果他是佛陀, 無礙見一切, 對意中所問, 將以語解答。" 這是在《彼岸品》中。同樣"問我吧沙比耶"等也是。 "佛地"即佛的境界,漏盡智和一切知智。"菩薩地"即菩薩的境界,圓滿波羅蜜的智,或者"地"字表示狀態,意思是佛的狀態和菩薩的狀態。因為在以一性方式運作的諸蘊中,狀態就是依止那種那種形態。 意思是:世尊在菩薩地時住于區域性智而允許一切知者的允許,這正是他的稀有。如何?因此說"喬陳如的問題"等。其中"喬陳如"是依種姓稱呼薩羅槃伽和瑪拉般提。"回答"即解答。"賢善"即善良的本性。"法"即古老傳統的法。"如此"是指涉行來的動作,或者意思是:因為他以什麼原因而來,就以那個原因回答。"長者"即達到戒慧等的增長,意思是尊者。"這責任"即這個斷除疑惑的責任,意思是你必須承擔已到來的責任。 諸位已被我允許,請問。為什麼呢?因為我已自知此世間和他世間,我將為你們解答這個那個。"自"即不依他人指導而自己。這樣在薩羅槃伽時允許一切知者的允許,這是相連的。 "諸問題"即法供養的問題。"作結束"即作完成。"須其羅陀"即如此名的婆羅門。"問"即詢問。"生"即結生,有人也說"分娩"。應組織為:參布瑪羅在玩沙時坐著就允許。

Tagghāti ekaṃsatthe nipāto. Yathāpi kusalo tathāti yathā sabbadhammakusalo sabbadhammavidū buddho jānāti katheti, tathā te ahamakkhissanti attho. Jānāti-saddo hi idha sambandhamupagacchati . Yathāha 『『yena yassa hi sambandho, dūraṭṭhampi ca tassa ta』』nti (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā). Jānanā cettha kathanā. Yathā 『『iminā imaṃ jānātī』』ti vuttovāyamattho ācariyena. Rājā ca kho taṃ yadi kāhati vā,na vāti yo taṃ idha pucchituṃ pesesi, so korabyarājā taṃ tayā pucchitamatthaṃ, tayā vā puṭṭhena mayā akkhātamatthaṃ yadi karotu vā, na vā karotu, ahaṃ pana yathādhammaṃ te akkhissaṃ ācikkhissāmīti vuttaṃ hoti. Jātakaṭṭhakathāyaṃ pana –

『『Rājā ca kho tanti ahaṃ taṃ pañhaṃ yathā tumhākaṃ rājā jānāti jānituṃ sakkoti, tathā akkhissaṃ. Tato uttari rājā yathā jānāti, tathā yadi karissati vā, na vā karissati, karontassa vā akarontassa vā tassevetaṃ bhavissati, mayhaṃ pana doso natthīti dīpetī』』ti (jā. aṭṭha. 5.16.172) –

Jānāti-saddo vākyadvayasādhāraṇavasena vutto.

讓我來直譯這段巴利文: "Tagghā"是確定義的不變詞。"就像善者那樣"意思是:就像通達一切法、了知一切法的佛陀所知所說那樣,我將告訴你。因為這裡"知"字與之相連。如說"與誰有關聯,即使遠在,也屬於他"。這裡知就是說。正如阿阇黎所說的意思是"以此知此"。"國王是否會這樣做"意思是:派你來此詢問的拘羅婆王,他是否會實行你所問的事,或我對你所問而回答的事,我將如法地告訴你。而在《本生經注》中: "'國王'意思是:我將如你們的國王所知、能知那樣告訴你這個問題。此後國王是否如其所知那樣實行,無論他實行與否都是他的事,我沒有過失,這是他要表明的。" "知"字是依兩句話共有的方式而說。

163.Sippameva sippāyatanaṃ āyatanasaddassa tabbhāvavuttittā. Apica sikkhitabbatāya sippañca taṃ sattānaṃ jīvitavuttiyā kāraṇabhāvato, nissayabhāvato vā āyatanañcāti sippāyatanaṃ. Seyyathidanti ekova nipāto, nipātasamudāyo vā. Tassa te katameti idha atthoti āha 『『katame pana te』』ti. Ime katametipi paccekamattho yujjati. Evaṃ sabbattha. Idañca vattabbāpekkhanavasena vuttaṃ, tasmā te sippāyatanikā katameti attho. 『『Puthusippāyatanānī』』ti hi sādhāraṇato sippāni uddisitvā upari taṃtaṃsippūpajīvinova niddiṭṭhā puggalādhiṭṭhānāya kathāya. Kasmāti ce? Papañcaṃ pariharitukāmattā. Aññathā hi yathādhippetāni tāva sippāyatanāni dassetvā puna taṃtaṃsippūpajīvinopi dassetabbā siyuṃ tesamevettha padhānato adhippetattā. Evañca sati kathāpapañco bhaveyya, tasmā taṃ papañcaṃ pariharituṃ sippūpajīvīhi taṃtaṃsippāyatanāni saṅgahetvā evamāhāti tamatthaṃ dassetuṃ 『『hatthārohātiādīhi ye taṃ taṃ sippaṃ nissāya jīvanti, te dassetī』』ti vuttaṃ. Kasmāti āha 『『ayañhī』』tiādi. Sippaṃ upanissāya jīvantīti sippūpajīvino.

Hatthimārohantīti hatthārohā, hatthāruḷhayodhā. Hatthiṃ ārohāpayantīti hatthārohā, hatthācariya hatthivejja hatthimeṇḍādayo. Yena hi payogena puriso hatthino ārohanayoggo hoti, taṃ hatthissa payogaṃ vidhāyantānaṃ sabbesampetesaṃ gahaṇaṃ. Tenāha 『『sabbepī』』tiādi. Tattha hatthācariyā nāma ye hatthino, hatthārohakānañca sikkhāpakā. Hatthivejjā nāma hatthibhisakkā. Hatthimeṇḍā nāma hatthīnaṃ pādarakkhakā. Hatthiṃ maṇḍayanti rakkhantīti hatthimaṇḍā, teyeva hatthimeṇḍā, hatthiṃ minenti sammā vidahanena hiṃsantīti vā hatthimeṇḍā.Ādi-saddena hatthīnaṃ yavapadāyakādayo saṅgaṇhāti. Assārohāti etthāpi suddhahetukattuvasena yathāvuttova attho. Rathe niyuttā rathikā. Ratharakkhā nāma rathassa āṇirakkhakā. Dhanuṃ gaṇhantīti dhanuggahā, issāsā, dhanuṃ gaṇhāpentīti dhanuggahā, dhanusippasikkhāpakā dhanvācariyā.

Celena celapaṭākāya yuddhe akanti gacchantīti celakā, jayaddhajagāhakāti āha 『『ye yuddhe』』tiādi. Jayadhajanti jayanatthaṃ, jayakāle vā paggahitadhajaṃ. Puratoti senāya pubbe. Yathā tathā ṭhite senike byūhavicāraṇavasena tato tato calayanti uccālentīti calakāti vuttaṃ 『『idha rañño』』tiādi. Sakuṇagghiādayo viya maṃsapiṇḍaṃ parasenāsamūhasaṅkhātaṃ piṇḍaṃ sāhasikatāya chetvā chetvā dayanti uppatitvā uppatitvā niggacchantīti piṇḍadāyakā. Tenāha 『『te kirā』』tiādi. Sāhasaṃ karontīti sāhasikā, teyeva mahāyodhā. Piṇḍamivāti tālaphalapiṇḍamivāti vadanti, 『『maṃsapiṇḍamivā』』ti (dī. ni. ṭī.

1. "技藝"即技藝處,因為"處"字表示其存在。又因為需要學習所以是技藝,由於它是眾生生活的原因或依靠,所以是處,因此稱為技藝處。"哪些"是一個不變詞,或是不變詞的組合。其意思是"它們是哪些",因此說"它們是哪些呢"。"這些是哪些"的意思也各自合適。所有地方都是如此。這是依照將要說的而說,所以意思是這些技藝者是哪些。因為一般地說"眾多技藝處"后,在後面以人為主的說法只列舉以各種技藝為生的人。為什麼呢?因為想要避免冗長。否則應該先顯示所想要說的技藝處,然後還要顯示以各種技藝為生的人,因為這裡主要是指他們。如果這樣的話就會話語冗長,所以爲了避免這種冗長,以技藝者來包括各種技藝處而這樣說,爲了顯示這個意思而說"以'象師'等來顯示依靠各種技藝而生活的人們"。為什麼?因此說"因為這"等。依靠技藝而生活的人稱為技藝者。 乘象的人是象師,即騎象戰士。讓人乘象的是象師,即像的教練、象醫、象護等。因為由於某種方法使人適合乘象,所以包括所有使象具備那種方法的人。因此說"一切"等。其中"象教練"即訓練象和象師的人。"象醫"即像的醫生。"象護"即保護象足的人。裝飾和保護象的是象裝師,他們就是象護,或者因為正確處理而傷害象的是象護。"等"字包括給象喂麥等的人。對"馬師"等這裡也是依純粹的主動意義如前所說的意思。與戰車相關的是戰車師。"戰車守"即保護戰車軸的人。拿弓的人是弓手,即射手,讓人拿弓的是弓手,即教授弓術的老師。 以布或布幡在戰鬥中走向前的是布師,即勝利旗手,因此說"在戰鬥中"等。"勝利旗"即爲了勝利,或在勝利時舉起的旗幟。"前面"即在軍隊前面。以陣型檢視的方式使站在各處的士兵移動、前進的人稱為動員師,因此說"這裡國王"等。如同鷹等鳥類,以暴力一片片地切割敵軍群眾這塊肉團,一次次飛躍前進的是肉團師。因此說"據說他們"等。作暴力事的是暴力者,他們就是大勇士。"如同團"據說是如同棕櫚果的團,也說"如同肉團"。

1.163) ācariyena vuttaṃ. Sabbattha 『『ācariyenā』』ti vutte ācariyadhammapālattherova gahetabbo. Dutiyavikappe piṇḍe janasamūhasaṅkhāte sammadde dayanti uppatantā viya gacchantīti piṇḍadāyakā, daya-saddo gatiyaṃ, aya-saddassa vā da-kārāgamena nipphatti.

Uggatuggatāti saṅgāmaṃ patvā javaparakkamādivasena ativiya uggatā. Tadevāti parehi vuttaṃ tameva sīsaṃ vā āvudhaṃ vā. Pakkhandantīti vīrasūrabhāvena asajjamānā parasenamanupavisanti. Thāmajavabalaparakkamādisampattiyā mahānāgasadisatā. Tenāha 『『hatthiādīsupī』』tiādi. Ekantasūrāti ekacarasūrā antasaddassa tabbhāvavuttito, sūrabhāvena ekākino hutvā yujjhanakāti attho. Sajālikāti savammikā. Sannāho kaṅkaṭo vammaṃ kavaco uracchado jālikāti hi atthato ekaṃ. Sacammikāti jālikā viya sarīraparittāṇena cammena sacammikā. Cammakañcukanti cammamayakañcukaṃ. Pavisitvāti tassa anto hutvā, paṭimuñcitvāti vuttaṃ hoti. Saraparittāṇaṃ cammanti cammapaṭisibbitaṃ celakaṃ, cammamayaṃ vā phalakaṃ. Balavasinehāti sāmini atisayapemā. Gharadāsayodhāti antojātadāsapariyāpannā yodhā, 『『gharadāsikaputtā』』tipi pāṭho, antojātadāsīnaṃ puttāti attho.

Āḷāraṃ vuccati mahānasaṃ, tattha niyuttā āḷārikā.Pūvikāti pūvasampādakā, ye pūvameva nānappakārato sampādetvā vikkiṇantā jīvanti. Kesanakhasaṇṭhapanādivasena manussānaṃ alaṅkāravidhiṃ kappenti saṃvidahantīti kappakā. Cuṇṇavilepanādīhi malaharaṇavaṇṇasampādanavidhinā nhāpenti nahānaṃ karontīti nhāpikā. Navantādividhinā pavatto gaṇanagantho antarā chiddābhāvena acchiddakoti vuccati, tadeva paṭhentīti acchiddakapāṭhakā. Hatthena adhippāyaviññāpanaṃ, gaṇanaṃ vā hatthamuddā. Aṅgulisaṅkocanañhi muddāti vuccati, tena ca viññāpanaṃ, gaṇanaṃ vā hoti. Hatthasaddo cettha tadekadesesu aṅgulīsu daṭṭhabbo 『『na bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipissāmī』』tiādīsu (pāci. 618) viya, tamupanissāya jīvantīti muddikā. Tenāha 『『hatthamuddāyā』』tiādi.

Ayakāro kammārakārako. Dantakāro bhamakāro. Cittakāro lepacittakāro. Ādi-saddena koṭṭakalekhakavilīvakāraiṭṭhakakāradārukārādīnaṃ saṅgaho. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Karaṇanipphādanavasena dassetvā. Sandiṭṭhikamevāti asamparāyikatāya sāmaṃ daṭṭhabbaṃ, sayamanubhavitabbaṃ attapaccakkhanti attho. Upajīvantīti upanissāya jīvanti. Sukhitanti sukhappattaṃ. Thāmabalūpetabhāvova pīṇananti āha 『『pīṇitaṃ thāmabalūpeta』』nti. Uparīti devaloke. Tathā uddhantipi. So hi manussalokato uparimo. Aggaṃ viyāti aggaṃ, phalaṃ. 『『Kammassa katattā phalassa nibbattanato taṃ kammassa aggisikhā viya hotī』』ti ācariyena vuttaṃ. Apica sagganti uttamaṃ, phalaṃ. Sagganti suṭṭhu aggaṃ, rūpasaddādidasavidhaṃ attano phalaṃ nipphādetuṃ arahatīti attho. Suaggikāva niruttinayena sovaggikā, dakkhiṇāsaddāpekkhāya ca sabbattha itthiliṅganiddeso. Sukhoti sukhūpāyo iṭṭho kanto. Aggeti uḷāre. Attanā paribhuñjitabbaṃ bāhiraṃ rūpaṃ, attano vaṇṇapokkharatā vaṇṇoti ayametesaṃ viseso. Dakkhanti vaḍḍhanti etāyāti dakkhiṇā, pariccāgamayaṃ puññanti āha 『『dakkhiṇaṃ dāna』』nti.

讓我繼續直譯這段巴利文: 163的續篇. 阿阇黎這樣說。所有地方說"阿阇黎"時都應理解為阿阇黎法護長老。第二種解釋中,"切團"意思是:他們切割被稱為人群的團,像飛躍一樣前進,所以稱為切團師,"daya"字表示行走,或者由"aya"字加"d"音而成。 "極其高貴"即到達戰場后因為速度勇猛等而特別高貴。"那個"即別人說的那個頭或武器。"衝入"即以英勇之心不執著地進入敵軍。因具足力量、速度、力氣、勇猛等而如大象。因此說"在象等"等。"絕對勇者"因為"絕對"字表示存在,意思是以勇猛而獨自戰鬥的人。"有甲冑"即有鎧甲。因為甲冑、鎧甲、護胸、甲帶在意義上是一樣的。"有皮甲"即如甲冑一樣以皮來保護身體而有皮甲。"皮衣"即皮製的衣服。"穿入"即在其內,意思是穿上。"箭的保護皮"即縫製皮革的衣服,或皮製的盾牌。"強烈愛好"即對主人極度的愛。"家奴戰士"即屬於家生奴的戰士,也讀作"家婢之子",意思是家生婢女的兒子們。 "廚房"稱為大廚房,在那裡工作的是廚師。"點心師"即準備點心的人,他們以各種方式準備點心出售為生。他們以理髮、修指甲等方式替人裝飾、打扮,所以稱為理髮師。以香粉、塗料等去除污垢、使膚色美好的方式給人洗浴,使人洗浴,所以稱為洗浴師。由九等方式進行的計算書,因為中間沒有空缺所以稱為無缺,誦讀它的人稱為無缺誦師。用手表示意思或計數稱為手印。因為手指的彎曲稱為印,以此表示意思或計數。這裡"手"字應理解為其中的手指部分,如"吃飯時不會把整個手放進嘴裡"等句中一樣,依靠它為生的是印師。因此說"以手印"等。 鐵匠是製作鐵器的人。牙匠是車床工。畫師是涂畫畫師。"等"字包括刻字工、編籃工、制磚工、木工等。"于現世"即在這一世。以作為、完成的方式顯示。"現見"即因為不是來世的,所以是自己可見的、自己可經驗的、親自可證的意思。"依靠"即依賴而生活。"快樂"即得到快樂。具足力量和力氣就是充滿,因此說"充滿力量力氣"。"上方"即天界。同樣"向上"也是。因為那是人界之上。"頂"像頂端。阿阇黎說:"因為業已作而生果,所以它像業的火焰"。或者"天界"即最上,果報。"天界"即善上,意思是能產生色聲等十種自己的果報。"善向天界"即以詞源學方式成為"向天界",因為關係到"佈施"詞,所以到處都用陰性詞尾。"快樂"即快樂的方法,可意的、喜愛的。"頂"即殊勝。"自己享受的外色"和"自己的容貌端正"這是它們的區別。因為佈施而增長,所以是佈施,即佈施功德,因此說"佈施即施捨"。

Maggo sāmaññaṃ samitapāpasaṅkhātassa samaṇassa bhāvoti katvā, tassa vipākattā ariyaphalaṃ sāmaññaphalaṃ.『『Yathāhā』』tiādinā mahāvaggasaṃyuttapāḷivasena tadatthaṃ sādheti. Taṃ esa rājā na jānāti ariyadhammassa akovidatāya. Yasmā panesa 『『dāsakassakādibhūtānaṃ pabbajitānaṃ lokato abhivādanādilābho sandiṭṭhikaṃ sāmaññaphalaṃ nāmā』』ti cintetvā 『『atthi nu kho koci samaṇo vā brāhmaṇo vā īdisamatthaṃ jānanto』』ti vīmaṃsanto pūraṇādike pucchitvā tesaṃ kathāya anadhigatavitto bhagavantampi etamatthaṃ pucchi. Tasmā vuttaṃ 『『dāsakassakopamaṃ sandhāya pucchatī』』ti.

Rājāmaccāti rājakulasamudāgatā amaccā, anuyuttakarājāno ceva amaccā cātipi attho. Kaṇhapakkhanti yathāpucchite atthe labbhamānadiṭṭhigatūpasaṃhitaṃ saṃkilesapakkhaṃ. Sukkapakkhanti tabbidhuraṃ upari suttāgataṃ vodānapakkhaṃ. Samaṇakolāhalanti samaṇakotūhalaṃ taṃ taṃ samaṇavādānaṃ aññamaññavirodhaṃ. Samaṇabhaṇḍananti teneva virodhena 『『evaṃvādīnaṃ tesaṃ samaṇabrāhmaṇānaṃ ayaṃ doso, evaṃvādīnaṃ tesaṃ ayaṃ doso』』ti evaṃ taṃ taṃ vādassa paribhāsanaṃ. Issarānuvattako hi lokoti dhammatādassanena tadatthasamatthanaṃ. Attano desanākosallena rañño bhāraṃ karonto, na tadaññena paravambhanādikāraṇena.

1. Nu-saddo viya no-saddopi pucchāyaṃ nipātoti āha 『『abhijānāsi nū』』ti. Ayañcāti ettha ca-saddo na kevalaṃ abhijānāsipadeneva, atha kho 『『pucchitā』』ti padena cāti samuccayattho. Kathaṃ yojetabboti anuyogamapaneti 『『idañhī』』tiādinā. Pucchitā nūti pubbe pucchaṃ kattā nu. Naṃ puṭṭhabhāvanti tādisaṃ pucchitabhāvaṃ abhijānāsi nu. Na te sammuṭṭhanti tava na pamuṭṭhaṃ vatāti attho. Aphāsukabhāvoti tathā bhāsanena asukhabhāvo. Paṇḍitapatirūpakānanti (sāmaṃ viya attano sakkārānaṃ paṇḍitabhāsānaṃ) āmaṃ viya pakkānaṃ paṇḍitā bhāsānaṃ. (Dī. ni. ṭī. 1.163) pāḷipadaatthabyañjanesūti pāḷisaṅkhāte pade, tadatthe tappariyāpannakkhare ca, vākyapariyāyo vā byañjanasaddo 『『akkharaṃ padaṃ byañjana』』ntiādīsu (netti. 28) viya. Bhagavato rūpaṃ sabhāvo viya rūpamassāti bhagavantarūpo, bhagavā viya ekantapaṇḍitoti attho.

Pūraṇakassapavādavaṇṇanā

165.Ekamidāhanti ettha idanti nipātamattaṃ, ekaṃ samayamicceva attho. Sammodeti sammodanaṃ karotīti sammodanīyaṃ. Anīyasaddo hi bahulā katvatthābhidhāyako yathā 『『niyyānikā』』ti, (dha. sa. suttantadukamātikā 97) sammodanaṃ vā janetīti sammodaniyaṃ taddhitavasena. Saritabbanti sāraṇīyaṃ, saraṇassa anucchavikanti vā sāraṇiyaṃ, etamatthaṃ dassetuṃ 『『sammodajanakaṃ saritabbayuttaka』』nti vuttaṃ, saritabbayuttakanti ca saraṇānucchavikanti attho.

166.Sahatthāti sahattheneva, tena suddhakattāraṃ dasseti, āṇattiyāti pana hetukattāraṃ, nissaggiyathāvarādayopi idha sahattha karaṇeneva saṅgahitā. Hatthādīnīti hatthapādakaṇṇanāsādīni. Pacanaṃ dahanaṃ vibādhananti āha 『『daṇḍena uppīḷentassā』』ti. Papañcasūdaniyaṃ nāma majjhimāgamaṭṭhakathāyaṃ pana 『『pacato』』ti etassa 『『tajjentassa vā』』ti (ma. ni. aṭṭha. 3.97) dutiyopi attho vutto, idha pana tajjanaṃ, paribhāsanañca daṇḍena saṅgahetvā 『『daṇḍena uppīḷentassa icceva vutta』』nti (dī. ni. ṭī.

讓我來直譯這段巴利文： 道是一般性的,因為是指除滅惡的沙門的狀態,由於是其果報,所以聖果是沙門果。以"如說"等用《相應部》大品的聖典來證明那個意思。這個國王因為不精通聖法而不知道這個。但是因為他想"對於從奴隸、農夫等成為出家人的人來說,從世間獲得禮敬等是現見的沙門果",於是探究"是否有沙門或婆羅門知道這樣的意思",詢問富蘭那等人,對他們的話語不滿意,也問世尊這個意思。因此說"依奴隸農夫的譬喻而問"。 "王臣"即從王族出身的大臣,或者意思是附屬的國王和大臣。"黑分"即對所問的意思顯現邪見的雜染分。"白分"即與此相反的,在後面經中所說的清凈分。"沙門喧鬧"即沙門的熱鬧,各種沙門說法互相矛盾。"沙門爭論"即因為那個矛盾而說"持這種見解的沙門婆羅門有這個過失,持那種見解的有那個過失",這樣誹謗各種說法。因為世間是隨順權貴的,所以以說明法性來證明那個意思。以自己的說法善巧而為國王擔負,不是以誹謗他人等其他原因。 164. 如同"nu"字,"no"字也是疑問的不變詞,因此說"你是否記得"。這裡"ca"字不僅與"記得"詞結合,也與"被問"詞結合,所以是聯合的意思。"如何組織"以"因為這"等來解釋這個問題。"被問嗎"即過去是否被問。"那個被問的狀態"即你是否記得那樣被問的狀態。"沒有忘記"意思是你實在沒有忘記。"不安"即那樣說話時的不快。"似智者"即(如自己一樣說智者話的)如生的似熟的智者話。"聖典詞句字"即稱為聖典的詞,其義理所屬的字母,或者"字"字是句子的同義詞,如在"字母、詞、句"等中。"似世尊"即形相如世尊的本性,意思是如世尊一樣絕對智者。 富蘭那迦葉說的註釋 165. "此一"中,"此"只是不變詞,意思只是"一時"。"可喜"即作歡喜,因為"anīya"詞常表示"作"的意思,如"出離的",或者生歡喜所以是可喜,這是依詞尾變化。"應憶"即值得憶念,或適合憶念,為顯示這個意思而說"生歡喜、應當憶念的",而"應當憶念"意思是適合憶念。 166. "親手"即以自己的手,由此顯示純粹的作者,而"命令"顯示使役的作者,捨棄、固定等在這裡也包括在親手作中。"手等"即手、腳、耳、鼻等。"煮、燒、逼迫"因此說"以杖壓迫的"。但在名為《破除疑障》的《中部》註釋書中對"煮"說了"或威嚇"的第二個意思,但這裡把威嚇和辱罵包括在杖中而"只說以杖壓迫"。;

1.166) ācariyena vuttaṃ, adhunā pana potthakesu 『『tajjentassa vā』』ti pāṭhopi bahuso dissati. Sokanti sokakāraṇaṃ, socanantipi yujjati kāraṇasampādanena phalassapi kattabbato. Parehīti attano vacanakarehi kammabhūtehi. Phandatoti ettha parassa phandanavasena suddhakattuttho na labbhati, atha kho attano phandanavasenevāti āha 『『paraṃ phandantaṃ phandanakāle sayampi phandato』』ti, attanā katena parassa vibādhanapayogena sayampi phandatoti attho. 『『Atipātāpayato』』ti padaṃ suddhakattari, hetukattari ca pavattatīti dasseti 『『hanantassāpi hanāpentassāpī』』ti iminā. Sabbatthāti 『『ādiyato』』tiādīsu. Karaṇakāraṇavasenāti sayaṃkāraparaṃkāravasena.

Gharabhittiyā anto ca bahi ca sandhi gharasandhi. Kiñcipi asesetvā niravaseso lopo vilumpanaṃ nillopoti āha 『『mahāvilopa』』nti. Ekāgāre niyutto vilopo ekāgāriko. Tenāha 『『ekamevā』』tiādi. 『『Paripanthe tiṭṭhato』』ti ettha acchindanatthameva tiṭṭhatīti ayamattho pakaraṇato siddhoti dasseti 『『āgatāgatāna』』ntiādinā. 『『Parito sabbaso panthe hananaṃ paripantho』』ti (dī. ni. ṭī. 1.166) ayamatthopi ācariyena vutto. Karomīti saññāyāti sañcetanikabhāvamāha, tenetaṃ dasseti 『『sañcicca karotopi na karīyati nāma, pageva asañciccā』』ti. Pāpaṃ na karīyatīti pubbe asato uppādetuṃ asakkuṇeyyattā pāpaṃ akatameva nāma. Tenāha 『『natthi pāpa』』nti.

Yadi evaṃ kathaṃ sattā pāpe pavattantīti attano vāde parehi āropitaṃ dosamapanetukāmo pūraṇo imamatthampi dassetīti āha 『『sattā panā』』tiādi. Saññāmattametaṃ 『『pāpaṃ karontī』』ti, pāpaṃ pana natthevāti vuttaṃ hoti. Evaṃ kirassa hoti – imesaṃ sattānaṃ hiṃsādikiriyā attānaṃ na pāpuṇāti tassa niccatāya nibbikārattā, sarīraṃ pana acetanaṃ kaṭṭhakaliṅgarūpamaṃ, tasmiṃ vikopitepi na kiñci pāpanti. Pariyanto vuccati nemi pariyosāne ṭhitattā. Tena vuttaṃ ācariyena 『『nisitakhuramayaneminā』』ti (dī. ni. ṭī. 1.166). Dutiyavikappe cakkapariyosānameva pariyanto, khurena sadiso pariyanto yassāti khurapariyanto. Khuraggahaṇena cettha khuradhārā gahitā tadavarodhato. Pāḷiyaṃ cakkenāti cakkākārakatena āvudhavisesena. Taṃ maṃsakhalakaraṇasaṅkhātaṃ nidānaṃ kāraṇaṃ yassāti tatonidānaṃ, 『『paccattavacanassa toādeso, samāse cassa lopābhāvo』』ti (pārā. aṭṭha.

讓我來直譯這段巴利文： 166續篇. 阿阇黎這樣說,但現在在書中也經常可以看到"或威嚇"的讀法。"憂"即憂的原因,因為通過成就原因,果也應當作,所以"憂慮"也合適。"他人"即作為業處的順從自己話語的人。在"顫動"這裡不能獲得依他人顫動的純粹主動意義,而只是依自己的顫動,因此說"當他人顫動時自己也顫動",意思是因為自己所作使他人受逼迫的行為而自己也顫動。以"殺害的和令殺害的"顯示"使殺"這詞在純粹主動和使役主動中運作。"一切處"即在"取"等詞中。"作和使作"即自作和使他作。 "屋隙"即屋子墻壁裡外的縫隙。因為無一遺漏的奪取搶掠是"劫掠",所以說"大劫掠"。專門對一家的劫掠是"一家劫"。因此說"只一"等。在"站在路上"這裡,意思是爲了搶奪而站立,這從上下文已成就,因此以"對來的人"等來顯示。阿阇黎也說了"四周一切路上殺害是劫路"的意思。"以做的想法"即說明有意圖,由此顯示"即使有意作也稱為不作,更何況無意"。"惡不被作"即因為之前不存在而不能生起,所以惡就稱為未作。因此說"沒有惡"。 如果這樣,眾生如何行惡呢?爲了消除他人對自己說法提出的過失,富蘭那也顯示這個意思,因此說"而眾生"等。"作惡"這只是一個概念,而惡是完全不存在的,這是所說的。據說他這樣認為:這些眾生的傷害等行為不能到達自我,因為它是常住無變易的,而身體是無知覺的如木頭和乾柴,即使它被損壞也沒有任何惡。輪緣稱為邊際,因為它位於終點。因此阿阇黎說"鋒利的剃刀製成的邊緣"。第二種解釋中,邊際就是輪子的終點,邊際如剃刀的稱為剃刀邊際。這裡以剃刀來表示剃刀刃,因為它包含在內。在聖典中"以輪"即以輪形狀的特殊武器。"以此為因"即以製作肉塊為稱的因為因的。"主格的to替換,在複合詞中它不被省略"。

1.21) aṭṭhakathāsu vutto. 『『Paccattatthe nissakkavacanampi yujjatī』』ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyasāriputtatthero. 『『Kāraṇatthe nipātasamudāyo』』tipi akkharacintakā.

Gaṅgāya dakkhiṇadisā appatirūpadeso, uttaradisā pana patirūpadesoti adhippāyena 『『dakkhiṇañce』』tiādi vuttaṃ, tañca desadisāpadesena tannivāsino sandhāyāti dassetuṃ 『『dakkhiṇatīre』』tiādimāha. Hananadānakiriyā hi tadāyattā. Mahāyāganti mahāvijitarañño yaññasadisampi mahāyāgaṃ. Damasaddo indriyasaṃvarassa, uposathasīlassa ca vācakoti āha 『『indriyadamena uposathakammenā』』ti. Keci pana uposathakammenā』ti idaṃ indriyadamassa visesanaṃ, tasmā 『uposathakammabhūtena indriyadamenā』ti』』 atthaṃ vadanti, tadayuttameva tadubhayatthavācakattā damasaddassa, atthadvayassa ca visesavuttito. Adhunā hi katthaci potthake vā-saddo, ca-saddopi dissati. Sīlasaṃyamenāti tadaññena kāyikavācasikasaṃvarena. Saccavacanenāti amosavajjena. Tassa visuṃ vacanaṃ loke garutarapuññasammatabhāvato. Yathā hi pāpadhammesu musāvādo garutaro, evaṃ puññadhammesu amosavajjo. Tenāha bhagavā itivuttake –

『『Ekadhammaṃ atītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpaṃ akāriya』』nti. (itivu. 27);

Pavattīti yo karoti, tassa santāne phaluppādapaccayabhāvena uppatti. Evañhi 『『natthi kammaṃ, natthi kammaphala』』nti akiriyavādassa paripuṇṇatā. Sati hi kammaphale kammānamakiriyabhāvo kathaṃ bhavissati. Sabbathāpīti 『『karoto』』tiādinā vuttena sabbappakārenapi.

Labujanti likucaṃ. Pāpapuññānaṃ kiriyameva paṭikkhipati, na raññā puṭṭhaṃ sandiṭṭhikaṃ sāmaññaphalaṃ byākarotīti adhippāyo. Idañhi avadhāraṇaṃ vipākapaṭikkhepanivattanatthaṃ. Yo hi kammaṃ paṭikkhipati, tena atthato vipākopi paṭikkhittoyeva nāma hoti. Tathā hi vakkhati 『『kammaṃ paṭibāhantenāpī』』tiādi (dī. ni. aṭṭha. 1.170-172).

Paṭirājūhi anabhibhavanīyabhāvena visesato jitanti vijitaṃ, ekassa rañño āṇāpavattideso. 『『Mā mayhaṃ vijite vasathā』』ti apasādanā pabbajitassa pabbājanasaṅkhātā viheṭhanāyevāti vuttaṃ 『『viheṭhetabba』』nti. Tena vuttassa atthassa 『『evameta』』nti upadhāraṇaṃ sallakkhaṇaṃ uggaṇhanaṃ, tadaminā paṭikkhipatīti āha 『『sārato aggaṇhanto』』ti. Tassa pana atthassa addhaniyabhāvāpādanavasena cittena sandhāraṇaṃ nikkujjanaṃ, tadaminā paṭikkhipatīti dasseti 『『sāravaseneva…pe… aṭṭhapento』』ti iminā. Sāravasenevāti uttamavaseneva, avitathattā vā parehi anuccālito thirabhūto attho apheggubhāvena sāroti vuccati, taṃvasenevāti attho. Nissaraṇanti vaṭṭato niyyānaṃ. Paramatthoti aviparītattho, uttamassa vā ñāṇassārammaṇabhūto attho. Byañjanaṃ pana tena uggahitañceva nikkujjitañca tathāyeva bhagavato santike bhāsitattā.

Makkhaligosālavādavaṇṇanā

讓我來直譯這段巴利文： 1.21.在註釋書中說。阿阇黎舍利弗長老說"在主格意義中,出格語尾也合適"。文字學家也說"是因的意義的不變詞組合"。 恒河南邊是不適當的地方,而北邊是適當的地方,本著這個意思而說"如果南邊"等,爲了顯示這是以地方方向來指其居民,所以說"南岸"等。因為殺害和佈施的行為依靠他們。"大祭"即如同大勝王的祭祀那樣的大祭。"調伏"字表示根門防護和布薩戒,因此說"以根門調伏和布薩業"。有些人說"布薩業"是根門調伏的限定詞,所以解釋為"以作為布薩業的根門調伏",這是不對的,因為"調伏"字表示兩種意思,而且兩種意思都說明特性。現在在某些書中可以看到"或"字和"和"字。"以戒制"即以其他身語的防護。"以實語"即以不妄語。單獨說它是因為在世間認為是更重的功德。就像在惡法中妄語更重,同樣在善法中不妄語更重。因此世尊在《如是語經》中說: "對於超越一法的, 說妄語的眾生, 已越彼世的人, 沒有不作的惡。" "生起"即對作者的相續中以生起果報的緣的狀態而生起。這樣"沒有業,沒有業果"的無作論就圓滿。因為如果有業果,怎麼會有業的無作性呢?"一切方式"即以"作"等所說的一切方式。 "波羅蜜樹"即麗棗樹。只排斥善惡的作用,而不解答國王所問的現見沙門果,這是意思。因為這個限定是爲了避免排斥果報。因為誰排斥業,他實際上就等於排斥了果報。所以後面會說"因為排斥業"等。 因為不被敵王征服而特別勝利稱為"征服",即一個國王命令運作的地方。"不要住在我的征服處"的斥責就是對出家人稱為驅逐的傷害,因此說"應傷害"。以"如此這些"來思慮、觀察、理解他所說的意思,他以此否定,因此說"不作為真實地理解"。以使那個意思持久的方式以心持續是覆蓋,他以此否定,以"以真實方式...不建立"來顯示這點。"以真實方式"即以最上方式,或者因為不虛妄而不被他人動搖的堅固意義因為不空虛而稱為真實,意思是以此方式。"出離"即從輪迴出離。"勝義"即不顛倒義,或者是最上智的所緣義。但文字被他理解和覆蓋,因為在世尊面前就是那樣說的。 末伽梨瞿舍羅說的註釋

168.Ubhayenāti hetupaccayapaṭisedhavacanena. 『『Vijjamānamevā』』ti iminā sabhāvato vijjamānasseva paṭikkhipane tassa aññāṇameva kāraṇanti dasseti. Saṃkilesapaccayanti saṃkilissanassa malīnassa kāraṇaṃ . Visuddhipaccayanti saṃkilesato visuddhiyā vodānassa paccayaṃ. Attakāreti paccattavacanassa e-kāravasena padasiddhi yathā 『『vanappagumbe yathā phusitagge』』ti, (khu. pā. 13; su. ni. 236) paccattatthe vā bhummavacanaṃ yathā 『『idampissa hoti sīlasmi』』nti (dī. ni. 1.194), tadevatthaṃ dasseti 『『attakāro』』ti iminā. So ca tena tena sattena attanā kātabbakammaṃ, attanā nipphādetabbapayogo vā. Tenāha 『『yenā』』tiādi. Sabbaññutanti sammāsambodhiṃ. Tanti attanā katakammaṃ. Dutiyapadenāti 『『natthi parakāre』』ti padena. Parakāro ca nāma parassa vāhasā ijjhanakapayogo. Tena vuttaṃ 『『yaṃ parakāra』』ntiādi. Ovādānusāsaninti ovādabhūtamanusāsaniṃ, paṭhamaṃ vā ovādo, pacchā anusāsanī. 『『Parakāra』』nti padassa upalakkhaṇavasena atthadassanañcetaṃ, lokuttaradhamme parakārāvassayo natthīti āha 『『ṭhapetvā mahāsatta』』nti. Atthevesa lokiyadhamme yathā taṃ amhākaṃ bodhisattassa āḷārudake nissāya pañcābhiññālokiyasamāpattilābho, tañca pacchimabhavikamahāsattaṃ sandhāya vuttaṃ, paccekabodhisattassapi ettheva saṅgaho tesampi tadabhāvato. Manussasobhagyatanti manussesu subhagabhāvaṃ. Evanti vuttappakārena kammavādassa, kiriyavādassa ca paṭikkhipanena. Jinacakketi 『『atthi bhikkhave kammaṃ kaṇhaṃ kaṇhavipāka』』ntiādi (a. ni.

讓我來直譯這段巴利文： 168. "兩者"即否定因緣的說法。以"只是存在"來顯示在否定實際存在的本性時,他的無知就是原因。"雜染緣"即雜染、污濁的原因。"清凈緣"即從雜染清凈、清潔的緣。"自作"是以主格的e音而成就詞,如"如在林中叢生的樹頂",或者是主格意義的處格,如"他也有這個戒",以"自作"來顯示那個意義。那就是應由各個有情自己作的業,或者是應由自己完成的加行。因此說"以此"等。"一切知"即正等菩提。"那個"即自己所作的業。"以第二句"即以"沒有他作"這句。所謂他作即他人的力量成就的加行。因此說"那個他作"等。"教誡教導"即作為教誡的教導,或者先是教誡,后是教導。這是依暗示方式顯示"他作"詞的意義,在出世間法中沒有依靠他作,因此說"除了大士"。在世間法中這是存在的,如我們的菩薩依靠阿羅羅和郁陀迦而獲得五神通和世間定,那是針對最後有的大士而說的,獨覺菩薩也包括在這裡,因為他們也沒有那個。"人的善運"即在人中的幸運。"如此"即以所說方式否定業論和作用論。"佛輪"即"諸比丘,有黑業有黑報"等。

4.232) nayappavatte kammānaṃ, kammaphalānañca atthitāparidīpane buddhasāsane. Paccanīkakathanaṃ pahāradānasadisanti 『『pahāraṃ deti nāmā』』ti.

Yathāvuttaattakāraparakārābhāvato eva sattānaṃ paccattapurisakāro nāma koci natthīti sandhāya 『『natthipurisakāre』』ti tassa paṭikkhipanaṃ dassetuṃ 『『yenā』』tiādi vuttaṃ. 『『Devattampī』』tiādinā, 『『manussasobhagyata』』ntiādinā ca vuttappakārā. 『『Bale patiṭṭhitā』』ti vatvā vīriyamevidha balanti dassetuṃ 『『vīriyaṃ katvā』』ti vuttaṃ. Sattānañhi diṭṭhadhammikasamparāyika nibbānasampattiāvahaṃ vīriyabalaṃ natthīti so paṭikkhipati, nidassanamattañcetaṃ vodāniyabalassa paṭikkhipanaṃ saṃkilesikassāpi balassa tena paṭikkhipanato. Yadi vīriyādīni purisakāravevacanāni, atha kasmā tesaṃ visuṃ gahaṇanti āha 『『idaṃ no vīriyenā』』tiādi. Idaṃ no vīriyenāti idaṃ phalaṃ amhākaṃ vīriyena pavattaṃ. Pavattavacanapaṭikkhepakaraṇavasenāti aññesaṃ pavattavohāravacanassa paṭikkhepakaraṇavasena . Vīriyathāmaparakkamasambandhanena pavattabalavādīnaṃ vādassa paṭikkhepakaraṇavasena 『『natthi bala』』nti padamiva sabbānipetāni tena ādīyantīti adhippāyo. Tañca vacanīyatthato vuttaṃ, vacanatthato pana tassā tassā kiriyāya ussannaṭṭhena balaṃ. Sūravīrabhāvāvahaṭṭhena vīriyaṃ. Tadeva daḷhabhāvato, porisadhuraṃ vahantena pavattetabbato ca purisathāmo. Paraṃ paraṃ ṭhānaṃ akkamanavasena pavattiyā purisaparakkamoti veditabbaṃ.

Rūpādīsu sattavisattatāya sattā. Assasanapassasanavasena pavattiyā pāṇanato pāṇāti iminā atthena samānepi padadvaye ekindriyādivasena pāṇe vibhajitvā sattato visesaṃ katvā esa vadatīti āha 『『ekindriyo』』tiādi. Bhavantīti bhūtāti sattapāṇapariyāyepi sati aṇḍakosādīsu sambhavanaṭṭhena tato visesāva, tena vuttāti dasseti 『『aṇḍa…pe… vadatī』』ti iminā. Vatthikoso gabbhāsayo. Jīvanato pāṇaṃ dhārento viya vaḍḍhanato jīvā. Tenāha 『『sāliyavā』』tiādi. Ādisaddena viruḷhadhammā tiṇarukkhā gahitā. Natthi etesaṃ saṃkilesavisuddhīsu vaso sāmatthiyanti avasā. Tathā abalā avīriyā. Tenāha 『『tesa』』ntiādi. Niyatāti niyamanā, achejjasuttāvutassa abhejjamaṇino viya niyatappavattitāya gatijātibandhāpavaggavasena niyāmoti attho. Tattha tatthāti tāsu tāsu jātīsu. Channaṃ abhijātīnaṃ sambandhībhūtānaṃ gamanaṃ samavāyena samāgamo. Sambandhīnirapekkhopi bhāvasaddo sambandhīsahito viya pakatiyatthavācakoti āha 『『sabhāvoyevā』』ti, yathā kaṇṭakassa tikkhatā, kapitthaphalādīnaṃ parimaṇḍalatā, migapakkhīnaṃ vicittākāratā ca, evaṃ sabbassāpi lokassa hetupaccayamantarena tathā tathā pariṇāmo akuttimo sabhāvoyevāti attho. Tena vuttaṃ 『『yenā』』tiādi. Pariṇamanaṃ nānappakāratāpatti. Yenāti sattapāṇādinā. Yathā bhavitabbaṃ, tathevāti sambandho.

讓我來直譯這段巴利文： 4.232. 在佛陀教法中以方法的運作來顯示業和業果的存在。說相反的話如同打擊,因此說"稱為打擊"。 正是因為如上所說沒有自作和他作,所以針對"眾生沒有所謂個人的努力"而說"以此"等,來顯示他否定這點。以"天性"等和"人的善運"等所說的方式。說"依止力"后,為顯示這裡力即是精進,所以說"作精進"。他否定眾生沒有能帶來現世、來世和涅槃成就的精進力,這只是舉例說明否定清凈力,因為他也否定染污力。如果精進等是個人努力的同義詞,那為什麼要分別把它們列舉呢?因此說"這不是以精進"等。"這不是以精進"即這個果不是由我們的精進而生起。"依說生起言語的否定作用"即依他人說生起慣用語的否定作用。意思是通過與精進、力量、勇猛相連而否定力等說法,所以他以"沒有力"等詞來接受這一切。那是就所說義而說的,但就詞義來說,力是以在各種行為中增盛的意思。精進是以帶來勇猛的意思。同樣由於堅固,由於承擔人的責任而應運作,所以是人的力量。應知人的勇猛是以向前向前踏進的方式而運作。 因為執著於色等所以是眾生。以入息出息的方式運作而活命所以是生物,雖然這兩個詞義相同,但他以一根等來區分生物而從眾生分別出來,因此說"一根"等。雖然"有"和"生"是眾生生物的同義詞,但因為在卵膜等中有生起義而有所不同,所以這樣說,以"卵...說"來顯示這點。"腹膜"是胎藏。如同維持生命而活命,因為增長所以是活物。因此說"稻麥"等。"等"字包括生長的草木。"無自在"即這些在雜染清凈上沒有自主能力。同樣"無力"即無精進。因此說"它們"等。"決定"即限定,意思是像不能切斷的線和不能破壞的寶石一樣,以趣、生、繫縛、解脫的方式而決定進行。"在彼彼"即在那些那些生中。"執行"是六種階級相關的執行的集合。即使不關係到相關物,"有"字也如同關係到相關物一樣表示本性義,因此說"只是自性",意思是如同刺的銳利、木蘋果等的圓形、走獸飛鳥的種種形狀一樣,一切世間沒有因緣而如此這般的變化只是自性。因此說"以此"等。變化即成為種種狀態。"以此"即以眾生生物等。"應成如何,就如何"是連線詞。

Chaḷabhijātiyo parato vitthārīyissanti. 『『Sukhañca dukkhañca paṭisaṃvedentī』』ti vadanto makkhali adukkhamasukhabhūmiṃ sabbena sabbaṃ na jānātīti vuttaṃ 『『aññā adukkhamasukhabhūmi natthīti dassetī』』ti. Ayaṃ 『『sukhañca dukkhañca paṭisaṃvedentī』』ti vacanaṃ karaṇabhāvena gahetvā vuttā ācariyassa mati. Potthakesu pana 『『aññā sukhadukkhabhūmi natthīti dassetī』』ti ayameva pāṭho diṭṭho, na 『『adukkhamasukhabhūmī』』ti. Evaṃ sati 『『chasvevābhijātīsū』』ti vacanaṃ adhikaraṇabhāvena gahetvā chasu eva abhijātīsu sukhadukkhapaṭisaṃvedanaṃ, na tehi aññattha, tāyeva sukhadukkhabhūmi, na tadaññāti dassetīti vuttanti veditabbaṃ. Ayameva ca yuttataro paṭikkhepitabbassa atthassa bhūmivasena vuttattā. Yadi hi 『『sukhañca dukkhañca paṭisaṃvedentī』』ti vacanena paṭikkhepitabbassa dassanaṃ siyā, atha 『『aññā adukkhamasukhā natthī』』ti dasseyya, na 『『adukkhamasukhabhūmī』』ti dassanahetuvacanassa bhūmiatthābhāvato. Dasseti cetaṃ tāsaṃ bhūmiyā abhāvameva, tena viññāyati ayaṃ pāṭho, ayañcattho yuttataroti.

Pamukhayonīnanti manussesu khattiyabrāhmaṇādivasena, tiracchānādīsu sīhabyagghādivasena padhānayonīnaṃ, padhānatā cettha uttamatā. Tenāha 『『uttamayonīna』』nti. Saṭṭhi satānīti cha sahassāni. 『『Pañca ca kammuno satānī』』ti padassa atthadassanaṃ 『『pañca kammasatāni cā』』ti. 『『Eseva nayo』』ti iminā 『『kevalaṃ takkamattakena niratthakaṃ diṭṭhiṃ dīpetī』』ti imamevatthamatidisati. Ettha ca 『『takkamattakenā』』ti vadanto yasmā takkikā avassayabhūtatathatthaggahaṇaaṅkusanayamantarena niraṅkusatāya parikappanassa yaṃ kiñci attanā parikappitaṃ sārato maññamānā tatheva abhinivissa tattha ca diṭṭhigāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthusmiṃ viññūhi vicāraṇā kātabbāti imamadhippāyaṃ vibhāveti. Kecīti uttaravihāravāsino. Pañcindriyavasenāti cakkhādipañcindriyavasena. Te hi 『『cakkhusotaghānajivhākāyasaṅkhātāni imāni pañcindriyāni 『pañca kammānī』ti titthiyā paññapentī』』ti vadanti 『『kāyavacīmanokammāni ca 『tīṇi kammānī』ti』』. Kammanti laddhīti tadubhayaṃ oḷārikattā paripuṇṇakammanti laddhi. Manokammaṃ anoḷārikattā upaḍḍhakammanti laddhīti yojanā. 『『Dvāsaṭṭhi paṭipadā』』ti vattabbe sabhāvaniruttiṃ ajānanto 『『dvaṭṭhipaṭipadā』』ti vadatīti āha 『『dvāsaṭṭhi paṭipadā』』ti. Saddaracakā pana 『『dvāsaṭṭhiyā salopo, attamā』』ti vadanti, tadayuttameva sabhāvaniruttiyā yogato asiddhattā . Yadi hi sā yogena siddhā assa, evaṃ sabhāvaniruttiyeva siyā, tathā ca sati ācariyānaṃ matena virujjhatīti vadanti. 『『Cullāsīti sahassānī』』tiādikā pana aññatra diṭṭhapayogā sabhāvaniruttiyeva. Dissati hi visuddhimaggādīsu –

『『Cullāsīti sahassāni, kappā tiṭṭhanti ye marū;

Na tveva tepi tiṭṭhanti, dvīhi cittehi samohitā』』ti. (visuddhi.

讓我來直譯這段巴利文： 六種階級後面會詳述。麥伽梨說"他們感受苦與樂"時,完全不知道有不苦不樂地,因此說"顯示沒有其他不苦不樂地"。這是阿阇黎取"他們感受苦與樂"這句話作為工具義而說的見解。但是在書中看到的是"顯示沒有其他苦樂地"這個讀法,而不是"不苦不樂地"。這樣的話,應知是取"只在六階級中"這句話作為處所義,顯示只在六階級中感受苦樂,不在其他處,那就是苦樂地,沒有其他的。這更合適,因為所要否定的義是依地而說的。因為如果以"他們感受苦與樂"這句話來顯示所要否定的,那就應該顯示"沒有其他不苦不樂",而不是顯示"不苦不樂地",因為顯示原因之詞沒有地的意義。這只是顯示那些地的不存在,由此可知這個讀法和這個意思更合適。 "主要生"即在人中依剎帝利婆羅門等,在畜生等中依獅子虎等的主要生,這裡主要即是最上。因此說"最上生"。"六十百"即六千。"五業百"這句話的意義顯示為"五百業"。以"這就是方法"來指示"只是以推理而已顯示無義的見"這個意義。這裡說"只是以推理"是顯示這個意思:因為推理者沒有作為依靠的如實義理解和規範方法,由於放縱而想像,認為任何自己想像的都是真實,就這樣執著而對此生起見執,所以智者不應在他們的見處作推究。"有些人"即北寺住者。"依五根"即依眼等五根。他們說"外道安立這些稱為眼耳鼻舌身的五根為'五業'",而"身語意業為'三業'"。"業"即見解,那兩者因為粗顯所以是完全業的見解。意業因為不粗顯所以是半業的見解,這是連貫。應說"六十二行道",但他不知本性言語,所以說"六十二行道",因此說"六十二行道"。但語言學家們說"六十二的sa音脫落,變成a音",那是不對的,因為依結合而不成就本性言語。因為如果它依結合而成就,那就只是本性言語,這樣的話就和諸阿阇黎的見解相違,他們這樣說。但是"八十四千"等在其他處看到的用法是本性言語。因為在清凈道等處可以看到: "那些天神住八十四千劫, 但他們也不住于兩心相應。"

2.715; mahāni. 10, 39);

Ekasmiṃ kappeti catunnamasaṅkhyeyyakappānaṃ aññatarabhūte ekasmiṃ asaṅkhyeyyakappe. Tatthāpi ca vivaṭṭaṭṭhāyīsaññitaṃ ekameva sandhāya 『『dvaṭṭhantarakappā』』ti vuttaṃ. Na hi so assutasāsanadhammo itare jānāti bāhirakānamavisayattā, ajānanto evamāhāti attho.

Urabbhe hananti, hantvā vā jīvitaṃ kappentīti orabbhikā. Esa nayo sākuṇikādīsupi. Luddāti vuttāvasesakā ye keci cātuppadajīvikā nesādā. Māgavikapadasmiñhi rohitādimigajātiyeva gahitā. Bandhanāgāre niyojentīti bandhanāgārikā. Kurūrakammantāti dāruṇakammantā. Ayaṃ sabbopi kaṇhakammapasutatāya kaṇhābhijātīti vadati kaṇhassa dhammassa abhijāti abbhuppatti yassāti katvā. Bhikkhūti buddhasāsane bhikkhū. Kaṇṭaketi chandarāge. Saññogavasena tesaṃ pakkhipanaṃ. Kaṇṭakasadisachandarāgena saññuttā bhuñjantīti hi adhippāyena 『『kaṇṭake pakkhipitvā』』ti vuttaṃ. Kasmāti ce? Yasmā 『『te paṇītapaṇīte paccaye paṭisevantī』』ti tassa micchāgāho, tasmā ñāyaladdhepi paccaye bhuñjamānā ājīvakasamayassa vilomagāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadati kaṇṭakavuttikāti kaṇṭakena yathāvuttena saha jīvikā. Ayañhissa pāḷiyevāti ayaṃ makkhalissa vādadīpanā attanā racitā pāḷiyevāti yathāvuttamatthaṃ samattheti. Kaṇṭakavuttikā eva nāma eke apare pabbajitā bāhirakā santi, te nīlābhijātīti vadatīti attho. Te hi savisesaṃ attakilamathānuyogamanuyuttā. Tathā hi te kaṇṭake vattantā viya bhavantīti kaṇṭakavuttikāti vuttā. Nīlassa dhammassa abhijāti yassāti nīlābhijāti. Evamitaresupi.

Amhākaṃ saññojanagaṇṭho natthīti vādino bāhirakapabbajitā nigaṇṭhā. Ekameva sāṭakaṃ paridahantā ekasāṭakā. Kaṇhato parisuddho nīlo, tato pana lohitotiādinā yathākkamaṃ tassa parisuddhaṃ vādaṃ dassetuṃ 『『ime kirā』』tiādi vuttaṃ. Paṇḍaratarāti bhuñjananahānapaṭikkhepādivatasamāyogena parisuddhatarā kaṇhanīlamupādāya lohitassāpi parisuddhabhāvena vattabbato. Odātavasanāti odātavatthaparidahanā. Acelakasāvakāti ājīvakasāvakabhūtā. Te kira ājīvakaladdhiyā visuddhacittatāya nigaṇṭhehipi paṇḍaratarā haliddābhānampi purime upādāya parisuddhabhāvappattito. 『『Eva』』ntiādinā tassa chandāgamanaṃ dasseti. Nandādīnaṃ sāvakabhūtā pabbajitā ājīvakā. Tathā ājīvakiniyo. Nandādayo kira tathārūpaṃ ājīvakapaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā, tasmā nigaṇṭhehi ājīvakasāvakehi pabbajitehi paṇḍaratarā vuttā paramasukkābhijātīti ayaṃ tassa laddhi.

讓我來直譯這段巴利文： 2.715. "在一劫"即在四無數劫之一的一個無數劫中。在其中也是指稱為住劫的一個而說"六十二中劫"。因為他是未聞教法者,不知其他的,因為那是外道的境界之外,不知而如此說,這是意思。 "屠羊者"即殺羊,或殺后而活命。這個方法在捕鳥等也是一樣。"獵人"即其餘任何以四足動物為生的獵師。因為在"獵人"詞中只取紅鹿等鹿類。"獄卒"即使用在監獄中的人。"殘酷業"即可怕的工作。這一切都因為從事黑業而說是黑階級,因為他們有黑法的生起。"比丘"即佛教的比丘。"刺"即欲貪。依結合而把它們放入。因為意思是"以刺般的欲貪相應而食用",所以說"放入刺中"。為什麼呢?因為他邪執"他們受用最上最上的資具",所以即使食用如法得到的資具,也因為違逆阿耆毗外道的見解而說他們放入刺中而食用。"刺活命"即以如上所說的刺一起活命。"這是他的經文"即這是麥伽梨的見論說明是自己編造的經文,證實如上所說的意義。意思是說有一些其他的外道出家人稱為刺活命者,他們是藍階級。因為他們特別從事自我折磨。因此他們如同在刺中生活一樣,所以說是刺活命者。"藍階級"即有藍法的生起。在其他的也是這樣。 "我們沒有結縛結"的主張者是尼干陀外道出家人。"一衣者"即只穿一件衣服。爲了顯示他的清凈見解是從黑而藍,從藍而紅等依次而來,所以說"據說這些"等。"更白"即因為禁食沐浴等戒的結合而更清凈,因為取黑藍來說,連紅也應說是清凈的。"白衣"即穿白色衣服。"阿耆毗弟子"即成為阿耆毗的弟子。據說他們因為阿耆毗見解的心清凈,比尼干陀更白,因為取前面的來說,連黃色的也達到清凈。以"如此"等顯示他的隨順慾望。難陀等的出家弟子是阿耆毗。同樣阿耆毗女。據說難陀等把那樣的阿耆毗行道提升到頂點而住立,所以說比尼干陀、阿耆毗弟子和出家人更白,這是他的見解說他們是最上白階級。

Purisabhūmiyoti padhānaniddeso. Itthīnampi hetā bhūmiyo esa icchateva. Satta divaseti accantasaññogavacanaṃ, ettakampi mandā momūhāti. Sambādhaṭṭhānatoti mātukucchiṃ sandhāyāha. Rodanti ceva viravanti ca tamanussaritvā. Khedanaṃ, kīḷanañca khiḍḍāsaddeneva saṅgahetvā khiḍḍābhūmi vuttā. Padassa nikkhipanaṃ padanikkhipanaṃ. Yadā tathā padaṃ nikkhipituṃ samattho, tadā padavīmaṃsabhūmi nāmāti bhāvo. Vatāvatassa jānanakāle. Bhikkhu ca pannakotiādipi tesaṃ bāhirakānaṃ pāḷiyeva. Tattha pannakoti bhikkhāya vicaraṇako, tesaṃ vā paṭipattiyā paṭipannako. Jinoti jiṇṇo jarāvasena hīnadhātuko, attano vā paṭipattiyā paṭipakkhaṃ jinitvā ṭhito. So kira tathābhūto dhammampi kassaci na kathesi. Tenāha 『『na kiñci āhā』』ti. Oṭṭhavadanādivippakāre katepi khamanavasena na kiñci kathetītipi vadanti. Alābhinti 『『so na kumbhimukhā paṭiggaṇhātī』』tiādinā nayena mahāsīhanādasutte (dī. ni. 1.394; ma. ni. 1.155) vuttaalābhahetusamāyogena alābhiṃ. Tatoyeva jighacchādubbalaparetatāya sayanaparāyanaṭṭhena samaṇaṃ pannabhūmīti vadati.

Ājīvavuttisatānīti sattānamājīvabhūtāni jīvikāvuttisatāni. 『『Paribbājakasatānī』』ti vuccamānepi cesa sabhāvaliṅgamajānanto 『『paribbājakasate』』ti vadati. Evamaññesupi. Tenāha 『『paribbājakapabbajjāsatānī』』ti. Nāgabhavanaṃ nāgamaṇḍalaṃ yathā 『『mahiṃsakamaṇḍala』』nti. Paramāṇuādi rajo. Pasuggahaṇena eḷakajāti gahitā. Migaggahaṇena rurugavayādi migajāti. Gaṇṭhimhīti phaḷumhi, pabbeti attho. Cātumahārājikādibrahmakāyikādivasena, tesañca antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekaccaantarabhedo mahāsamayasuttena (dī. ni. 2.331) dīpetabbo. 『『So panā』』tiādinā ajānanto panesa bahū devepi satta eva vadatīti tassa appamāṇataṃ dasseti. Manussāpi anantāti dīpadesakulavaṃsājīvādivibhāgavasena. Pisācā eva pesācā, te aparapetādivasena mahantamahantā, bahutarāti attho. Bāhirakasamaye pana 『『chaddantadahamandākiniyo kuvāḷiyamucalindanāmena voharitā』』ti (dī. ni. ṭī.

讓我來直譯這段巴利文： "男人地"即主要的說明。這些地他也想要女人的。"七天"是完全結合的說法,這麼多也愚癡迷惑。"狹處"是指母胎而說。回憶那個而哭泣和號叫。遊戲和玩耍以遊戲聲包括而說遊戲地。放下腳是放腳。當能夠這樣放下腳時,就是試腳地的意思。在知曉誓言的時候。"比丘和乞食者"等也是那些外道的聖典。其中"乞食者"即為乞食而行走的人,或依他們的修行而修行的人。"勝者"即以老衰而成為劣界的人,或以自己的修行而勝過對方而住立的人。據說他成為那樣時也不對任何人說法。因此說"不說什麼"。也有人說即使在嘴唇面部等變異作時也以忍耐而不說什麼。"無得者"即以"他不從瓶口接受"等方式在大獅子吼經中所說的無得因緣結合的無得者。正因為如此,以飢餓衰弱所逼而以傾向臥眠的意思說他是沙門乞食地。 "活命行百"即作為眾生活命的生活行百。雖然說"遊行者百",但他不知本性語性而說"遊行者百"。在其他的也是這樣。因此說"遊行者出家百"。"龍住處"是龍圈,如"摩醯娑迦圈"。塵是從極微等開始。以"牲畜"取山羊類。以"鹿"取鹿類如紅鹿、野牛等。"在節"即在節處,意思是在節。依四大王天等梵眾天等,和它們的中間區別而有許多天。其中四大王天的某些中間區別應以大集會經來說明。以"但他"等顯示這個不知者說許多天也只有七個而顯示他的量少。人也無量,依洲、地方、家族、血統、生活等區分。只有毗舍遮鬼稱為毗舍遮,他們依其他餓鬼等是大而大的,意思是更多。但在外道的教義中說:"六牙池和曼陀基尼池以俱婆莉與目真鄰陀名稱被稱呼";

1.168) ācariyena vuttaṃ.

Gaṇṭhikāti pabbagaṇṭhikā. Pabbagaṇṭhimhi hi pavuṭasaddo. Mahāpapātāti mahātaṭā. Pārisesanayena khuddakapapātasatāni. Evaṃ supinesupi. 『『Mahākappino』』ti idaṃ 『『mahākappāna』』nti atthato veditabbaṃ. Saddato panesa ajānanto evaṃ vadatīti na vicāraṇakkhamaṃ. Tathā 『『cullāsīti satasahassānī』』ti idampi. So hi 『『caturāsīti satasahassānī』』ti vattumasakkonto evaṃ vadati. Saddaracakā pana 『『caturāsītiyā tulopo, cassa cu, rassa lo, dvittañcā』』ti vadanti. Ettakā mahāsarāti etappamāṇavatā mahāsarato, sattamahāsaratoti vuttaṃ hoti. Kirāti tassa vādānussavane nipāto. Paṇḍitopi…pe… na gacchati, kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato.

『『Acelakavatena vā aññena vā yena kenacī』』ti vuttamatidisati 『『tādisenevā』』ti iminā. Tapokammenāti tapakaraṇena. Etthāpi 『『tādisenevā』』ti adhikāro. Yo…pe… visujjhati, so aparipakkaṃ kammaṃ paripāceti nāmāti yojanā. Antarāti caturāsītimahākappasatasahassānamabbhantare. Phussa phussāti patvā patvā. Vuttaparimāṇaṃ kālanti caturāsītimahākappasatasahassapamāṇaṃ kālaṃ. Idaṃ vuttaṃ hoti – aparipakkaṃ saṃsaraṇanimittaṃ kammaṃ sīlādinā sīghaṃyeva visuddhappattiyā paripāceti nāma. Paripakkaṃ kammaṃ phussa phussa kālena paripakkabhāvānāpādanena byantiṃ vigamanaṃ karoti nāmāti. Doṇenāti pariminanadoṇatumbena. Rūpakavasenattho labbhatīti vuttaṃ 『『mitaṃ viyā』』ti. Na hāpanavaḍḍhanaṃ paṇḍitabālavasenāti dasseti 『『na saṃsāro』』tiādinā. Vaḍḍhanaṃ ukkaṃso. Hāpanaṃ avakaṃso.

Katasuttaguḷeti katasuttavaṭṭiyaṃ. Paletīti pareti yathā 『『abhisamparāyo』』ti, (mahāni. 69; cūḷani. 85; paṭi. ma. 3.4) ra-kārassa pana la-kāraṃ katvā evaṃ vuttaṃ yathā 『『palibuddho』』ti (cūḷani. 15; mi. pa. 3.6). So ca curādigaṇavasena gatiyanti vuttaṃ 『『gacchatī』』ti. Imāya upamāya cesa sattānaṃ saṃsāro anukkamena khīyateva, na vaḍḍhati paricchinnarūpattāti imamatthaṃ vibhāvetīti āha 『『sutte khīṇe』』tiādi. Tatthevāti khīyanaṭṭhāneyeva.

Ajitakesakambalavādavaṇṇanā

171.Dinnanti deyyadhammasīsena dānacetanāyeva vuttā. Taṃmukhena ca phalanti dasseti 『『dinnassa phalābhāva』』nti iminā. Dinnañhi mukhyato annādivatthu, taṃ kathamesa paṭikkhipissati . Esa nayo yiṭṭhaṃ hutanti etthāpi. Sabbasādhāraṇaṃ mahādānaṃ mahāyāgo. Pāhunabhāvena kattabbasakkāro pāhunakasakkāro. Phalanti ānisaṃsaphalaṃ, nissandaphalañca. Vipākoti sadisaphalaṃ. Caturaṅgasamannāgate dāne ṭhānantarādipatti viya hi ānisaṃso, saṅkhabrāhmaṇassa dāne (jā. 1.

讓我來直譯這段巴利文： "節者"即節節者。因為在節節中有束縛的聲音。"大懸崖"即大岸。以遺余方法是小懸崖百。在夢中也是這樣。"大劫的"這個應知意思是"大劫們的"。但這個在聲音上他不知而如此說,所以不堪考察。同樣"八十四十萬"這個也是。因為他不能說"八十四十萬"而這樣說。但語言學家們說"八十四的sa音脫落,c變成cu, r變成l,且雙重"。"這麼多大池"即有這麼多量的大池,意思是說七大池。"據說"是在他的見論傳說中的不變詞。智者...不去,為什麼?因為眾生輪迴時間是確定的。 以"以裸行者戒或任何其他"所說的超過以"以那樣的"這個。"苦行"即作苦。這裡也是"以那樣的"的範圍。"誰...清凈,他稱為使未熟業成熟"是結合。"中間"即在八十四大劫十萬之內。"觸觸"即一再到達。"所說量的時間"即八十四大劫十萬量的時間。這是說 - 稱為以戒等而迅速達到清凈而使未熟的輪迴因的業成熟。稱為一再觸及熟業而以時間不使到達成熟性而作終盡消失。"以斗"即以量斗桶。說"如量"因為依譬喻義而得義。以"不是輪迴"等顯示不是依智者愚者而減增。增是上升。減是下降。 "在作繩團"即在作繩圈。"走"即離去如"未來",但把r音變成l音而如此說如"障礙"。他依cur等詞組而行走,所以說"去"。以這個譬喻而他顯示眾生的輪迴只是依次減少,不增長,因為有限定的形態,所以說"在繩盡"等。"在那裡"即在減少處。 阿耆多翦發外道見論解釋 171. "佈施"即以應施物為首隻說施捨思。以它為門而顯示果,以"佈施的果不存在"這個。因為佈施主要是食物等物,他怎麼會否定這個。這個方法在"祭祀、供養"這裡也是一樣。一切共有的大布施是大祭祀。以客的身份而應作的恭敬是客恭敬。"果"即功德果,和等流果。"異熟"即同類果。因為如在具備四支的佈施中得到地位等,如功德,在商佉婆羅門的佈施中<.Assistant>

10.39) tāṇalābhamattaṃ viya nissando, paṭisandhisaṅkhātaṃ sadisaphalaṃ vipāko. Ayaṃ loko, paralokoti ca kammunā laddhabbo vutto phalābhāvameva sandhāya paṭikkhipanato. Paccakkhadiṭṭho hi loko kathaṃ tena paṭikkhitto siyā. 『『Sabbe tattha tattheva ucchijjantī』』ti iminā kāraṇamāha, yattha yattha bhavayoniādīsu ṭhitā ime sattā, tattha tattheva ucchijjanti, nirudayavināsavasena vinassantīti attho. Tesūti mātāpitūsu. Phalābhāvavaseneva vadati, na mātāpitūnaṃ, nāpi tesu idāni kariyamānasakkārāsakkārānamabhāvavasena tesaṃ loke paccakkhattā. Pubbuḷassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na cavitvā āgamanapubbako atthīti dassanatthaṃ 『『natthi sattā opapātikā』』ti vuttanti āha 『『cavitvā upapajjanakā sattā nāma natthī』』ti. Samaṇena nāma yāthāvato jānantena kassaci akathetvā saññatena bhavitabbaṃ, aññathā ahopurisikā nāma siyā. Kiñhi paro parassa karissati, tathā ca attano sampādanassa kassaci avassayo eva na siyā tattha tattheva ucchijjanatoti imamatthaṃ sandhāya 『『ye imañca…pe… pavedentī』』ti āha. Ayaṃ aṭṭhakathāvasesako attho.

Catūsu mahābhūtesu niyutto cātumahābhūtiko, atthamattato pana dassetuṃ 『『catumahābhūtamayo』』ti vuttaṃ. Yathā hi mattikāya nibbattaṃ bhājanaṃ mattikāmayaṃ, evamayampi catūhi mahābhūtehi nibbatto catumahābhūtamayoti vuccati. Ajjhattikapathavīdhātūti sattasantānagatā pathavīdhātu. Bāhirapathavīdhātunti bahiddhā mahāpathaviṃ, tena pathavīyeva kāyoti dasseti. Anugacchatīti anubandhati. Ubhayenāpīti padadvayenapi. Upeti upagacchatīti bāhirapathavikāyato tadekadesabhūtā pathavī āgantvā ajjhattikabhāvappatti hutvā sattabhāvena saṇṭhitā, sā ca mahāpathavī ghaṭādigatapathavī viya idāni tameva bāhiraṃ pathavikāyaṃ samudāyabhūtaṃ puna upeti upagacchati, sabbaso tena bāhirapathavikāyena nibbisesataṃ ekībhāvameva gacchatīti attho. Āpādīsupi eseva nayoti ettha pajjunnena mahāsamuddato gahitaāpo viya vassodakabhāvena punapi mahāsamuddaṃ, sūriyaraṃsito gahitaindaggisaṅkhātatejo viya punapi sūriyaraṃsiṃ, mahāvāyukkhandhato niggatamahāvāto viya punapi mahāvāyukkhandhaṃ upeti upagacchatīti parikappanāmattena diṭṭhigatikassa adhippāyo.

讓我來直譯這段巴利文： 10.39. 如得到庇護而已的等流,結生稱為的同類果是異熟。"此世、他世"也說是由業而得到的,只是針對果不存在而否定。因為現見的世界他怎麼會否定呢?以"一切在那裡那裡斷滅"這個說原因,意思是這些眾生在任何有、生等處住立,就在那裡那裡斷滅,以無生滅的方式消失。"在他們"即在父母。只是依果不存在而說,不是父母,也不是依現在對他們作恭敬不恭敬的不存在,因為他們在世間是現見的。爲了顯示這些眾生的生起只是如水泡一樣,不是死後而來的,所以說"沒有化生眾生",因此說"沒有所謂死後而生的眾生"。所謂沙門應該如實知而不對任何人說,保持克制,否則就會成為所謂徒勞。其他人能為其他人做什麼呢?如此就不會有任何人依靠自己的成就,因為在那裡那裡斷滅,針對這個意思而說"那些...宣說"。這是義疏剩餘的意思。 "四大種相應"即四大種所成,但為顯示意義內容而說"四大種所造"。因為如同由泥土產生的器皿稱為泥土所造,同樣這個也由四大種生成而稱為四大種所造。"內地界"即在有情相續中的地界。"外地界"即外部的大地,由此顯示身體只是地。"隨行"即跟隨。"以兩者"即以兩句。"往、去"即從外部地身來的作為它一部分的地來到而成為內部,以有情的狀態而住立,它如同在瓶等中的地一樣,現在又往、去到那個作為集合的外部地身,意思是與那個外部地身完全無差別而成為一體。在水等也是這個方法,這裡外道的意思只是以想像而已,如被雨收取的大海之水又以雨水的狀態而到大海,如從太陽光收取的稱為天火的火又到太陽光,如從大風聚出來的大風又到大風聚。

Manacchaṭṭhāniindriyānīti manameva chaṭṭhaṃ yesaṃ cakkhusotaghānajivhākāyānaṃ, tāni indriyāni. Ākāsaṃ pakkhandanti tesaṃ visayabhāvāti vadanti. Visayīgahaṇena hi visayāpi gahitā eva honti. Kathaṃ gaṇitā mañcapañcamāti āha 『『mañco ceva…pe… attho』』ti. Āḷāhanaṃ susānanti atthato ekaṃ. Guṇāguṇapadānīti guṇadosakoṭṭhāsāni. Sarīrameva vā padāni taṃtaṃkiriyāya pajjitabbato. Pārāvatapakkhivaṇṇānīti pārāvatassa nāma pakkhino vaṇṇāni. 『『Pārāvatapakkhavaṇṇānī』』ti pāṭho, pārāvatasakuṇassa pattavaṇṇānīti attho. Bhasmantāti chārikāpariyantā. Tenāha 『『chārikāvasānamevā』』ti. Āhutisaddenettha 『『dinnaṃ yiṭṭhaṃ huta』』nti vuttappakāraṃ dānaṃ sabbampi gahitanti dasseti 『『pāhunakasakkārādibhedaṃ dinnadāna』』nti iminā, virūpekasesaniddeso vā esa. Atthoti adhippāyato attho saddato tassa anadhigamitattā. Evamīdisesu. Dabbanti muyhantīti dattū, bālapuggalā, tehi dattūhi. Kiṃ vuttaṃ hotīti āha 『『bālā dentī』』tiādi. Pāḷiyaṃ 『『loko atthī』』ti mati yesaṃ te atthikā, 『『atthī』』ti cedaṃ nepātikapadaṃ, tesaṃ vādo atthikavādo, taṃ atthikavādaṃ.

Tatthāti tesu yathāvuttesu tīsu micchāvādīsu. Kammaṃ paṭibāhati akiriyavādibhāvato. Vipākaṃ paṭibāhati sabbena sabbaṃ āyatiṃ upapattiyā paṭikkhipanato. Vipākanti ca ānisaṃsanissandasadisaphalavasena tividhampi vipākaṃ. Ubhayaṃ paṭibāhati sabbaso hetupaṭisedhaneneva phalassāpi paṭisedhitattā. Ubhayanti ca kammaṃ vipākampi. So hi 『『ahetū appaccayā sattā saṃkilissanti, visujjhanti cā』』ti vadanto kammassa viya vipākassāpi saṃkilesavisuddhīnaṃ paccayattābhāvajotanato tadubhayaṃ paṭibāhati nāma. Vipāko paṭibāhito hoti asati kammasmiṃ vipākābhāvato. Kammaṃ paṭibāhitaṃ hoti asati vipāke kammassa niratthakatāpattito. Itīti vuttatthanidassanaṃ. Atthatoti sarūpato, visuṃ visuṃ taṃtaṃdiṭṭhidīpakabhāvena pāḷiyaṃ āgatāpi tadubhayapaṭibāhakāvāti attho. Paccekaṃ tividhadiṭṭhikā eva te ubhayapaṭibāhakattā. 『『Ubhayappaṭibāhakā』』ti hi hetuvacanaṃ hetugabbhattā tassa visesanassa. Ahetukavādā cevātiādi paṭiññāvacanaṃ tapphalabhāvena nicchitattā. Tasmā vipākapaṭibāhakattā natthikavādā, kammapaṭibāhakattā akiriyavādā, tadubhayapaṭibāhakattā ahetukavādāti yathālābhaṃ hetuphalatāsambandho veditabbo. Yo hi vipākapaṭibāhanena natthikadiṭṭhiko ucchedavādī, so atthato kammapaṭibāhanena akiriyadiṭṭhiko, ubhayapaṭibāhanena ahetukadiṭṭhiko ca hoti. Sesadvayepi eseva nayo.

讓我來直譯這段巴利文： "以意為第六的諸根"即眼耳鼻舌身以意為第六的那些根。說它們的境界是"投入虛空"。因為取能境就已經取得了所境。怎樣計算"床為第五"呢?說"床和"等。"火葬場和墓地"意思是一樣。"善惡分"即功德過失的部分。或者身體就是足跡,因為以這這那那的行為而可步行。"鴿色"即名為鴿子的鳥的顏色。讀作"鴿羽色",意思是鴿鳥的羽毛顏色。"灰終"即以灰為邊際。因此說"只以灰為終"。這裡以"供養"聲顯示取一切如"佈施、祭祀、供養"所說方式的佈施,以"客恭敬等種類的所施佈施"這個,或者這是不同形的省略說明。"意思"即依意趣的意思,因為從聲音上沒有得到它。在這樣的情況也是這樣。愚癡即施予者,愚人,以那些施予者。說"什麼意思"而說"愚者佈施"等。在聖典中"世界存在"的見解的人是有見者,"存在"這是不變詞,他們的說法是有見說,那個有見說。 "在那裡"即在那些如上所說的三種邪說者中。否定業因為是無作說者。否定異熟因為完全否定未來轉生。"異熟"即依功德、等流、同類果三種異熟。否定兩者因為以完全否定因而否定果。"兩者"即業和異熟。因為他說"眾生無因無緣而染污、清凈"時,如同業一樣顯示異熟的染污清凈也沒有因性,所以稱為否定那兩者。異熟被否定因為沒有業就沒有異熟。業被否定因為沒有異熟則業成為無義。"如此"是顯示所說義。"意義上"即自性上,意思是雖然在聖典中分別依顯示那那見而來,也是否定那兩者。他們每個都是三種見的人,因為否定兩者。因為"否定兩者"是因說,因為那個修飾語具有因性。"無因說等"是主張說,因為決定是它的果性。因此應知因果性的關係是依所得而異熟否定故是無有說,業否定故是無作說,那兩者否定故是無因說。因為以異熟否定而成為無有見的斷見論者,他意義上以業否定而成為無作見者,以兩者否定而成為無因見者。在其餘兩者也是這個方法。

『『Ye vā panā』』tiādinā tesamanudiṭṭhikānaṃ niyāmokkantivinicchayo vutto. Tattha tesanti pūraṇādīnaṃ. Sajjhāyantīti taṃ diṭṭhidīpakaṃ ganthaṃ yathā tathā tehi kataṃ uggahetvā paṭhanti. Vīmaṃsantīti tassa atthaṃ vicārenti. 『『Tesa』』ntiādi vīmaṃsanākāradassanaṃ. 『『Karoto…pe… ucchijjatī』』ti evaṃ vīmaṃsantānaṃ tesanti sambandho. Tasmiṃ ārammaṇeti yathāparikappite kammaphalābhāvādike 『『karoto na karīyati pāpa』』ntiādi nayappavattāya micchādassanasaṅkhātāya laddhiyā ārammaṇe. Micchāsati santiṭṭhatīti micchāsatisaṅkhātā laddhisahagatā taṇhā santiṭṭhati. 『『Karoto na karīyati pāpa』』ntiādivasena hi anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena 『『evameta』』nti nijjhānakkhamabhāvūpagamane, nijjhānakkhantiyā ca tathā tathā gahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samānīyamānā micchāvāyāmupatthambhitā ataṃsabhāvampi 『『taṃsabhāva』』nti gaṇhantī micchāladdhisahagatā taṇhā musā vitathaṃ saraṇato pavattanato micchāsatīti vuccati. Caturaṅguttaraṭīkāyampi (a. ni. aṭṭha. 2.4.30) cesa attho vuttoyeva. Micchāsaṅkappādayo viya hi micchāsati nāma pāṭiyekko koci dhammo natthi, taṇhāsīsena gahitānaṃ catunnampi akusalakkhandhānametaṃ adhivacananti majjhimāgamaṭṭhakathāyampi sallekhasuttavaṇṇanāyaṃ (ma. ni. aṭṭha.

讓我來直譯這段巴利文： 以"那些"等說那些隨從見者的決定出離。其中"他們"即富蘭那等。"誦習"即取他們如此這般作的顯示見的書而讀誦。"思維"即考察它的意義。"他們"等是顯示思維方式。"為作者...斷滅"這樣思維的他們的關聯。"在那所緣"即在如所想的業果不存在等依"為作者不作惡"等方式轉起的稱為邪見的見解所緣。"邪念住立"即稱為邪念的見解相應貪慾住立。因為依"為作者不作惡"等方式在傳聞所得的義上,以那樣相的思維使有相貌如自性般現前於心,以長時熟習而"如此這般"成為可以思慮的狀態,且以思慮忍而如此這般執取后再再如此修習多作,被邪思惟引導、被邪精進支援,即使非那個性質也執取為"那個性質"的見解相應貪慾,因為緣虛妄不實而轉起所以稱為邪念。在增支四集義疏中也說了這個意義。因為如邪思惟等,沒有任何稱為邪念的個別法,這是以貪慾為首而取的四不善蘊的名稱,在中部義疏中的削減經註釋中也[說了這個]。

1.83) vuttaṃ.

Cittaṃ ekaggaṃ hotīti yathāsakaṃ vitakkādipaccayalābhena tasmiṃ ārammaṇe avaṭṭhitatāya anekaggataṃ pahāya ekaggaṃ appitaṃ viya hoti, cittasīsena cettha micchāsamādhi eva vutto. So hi paccayavisesehi laddhabhāvanābalo īdise ṭhāne samādhānapatirūpakakiccakaroyeva hoti vālavijjhanādīsu viyāti daṭṭhabbaṃ. Javanāni javantīti anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sanniṭṭhānabhūte sabbapacchime javanavāre satta javanāni javanti. 『『Paṭhamajavane satekicchā honti, tathā dutiyādīsū』』ti idaṃ dhammasabhāvadassanameva, na pana tasmiṃ khaṇe tesaṃ tikicchā kenaci sakkā kātunti dassanaṃ tesveva ṭhatvā sattamajavanassa avassamuppajjamānassa nivattituṃ asakkuṇeyyattā, evaṃ lahuparivatte ca cittavāre ovādānusāsana vasena tikicchāya asambhavato. Tenāha 『『buddhānampi atekicchā anivattino』』ti . Ariṭṭhakaṇṭakasadisāti ariṭṭhabhikkhukaṇṭakasāmaṇerasadisā, te viya atekicchā anivattino micchādiṭṭhigatikāyeva jātāti vuttaṃ hoti.

Tatthāti tesu tīsu micchādassanesu. Koci ekaṃ dassanaṃ okkamatīti yassa ekasmiṃyeva abhiniveso, āsevanā ca pavattā, so ekameva dassanaṃ okkamati. Koci dve, koci tīṇipīti yassa dvīsu, tīsupi vā abhiniveso, āsevanā ca pavattā, so dve , tīṇipi okkamati, etena pana vacanena yā pubbe 『『iti sabbepete atthato ubhayappaṭibāhakā』』tiādinā ubhayappaṭibāhakatāmukhena dīpitā atthato siddhā sabbadiṭṭhikatā, sā pubbabhāgiyā. Yā pana micchattaniyāmokkantibhūtā, sā yathāsakaṃ paccayasamudāgamasiddhito bhinnārammaṇānaṃ viya visesādhigamānaṃ ekajjhaṃ anuppattiyā aññamaññaṃ abbokiṇṇā evāti dasseti. 『『Ekasmiṃ okkantepī』』tiādinā tissannampi diṭṭhīnaṃ samānasāmatthiyataṃ, samānaphalatañca vibhāveti. Saggāvaraṇādinā hetā samānasāmatthiyā ceva samānaphalā ca, tasmā tissopi cetā ekassa uppannāpi abbokiṇṇā eva, ekāya vipāke dinne itarā tassā anubalappadāyikāyoti daṭṭhabbaṃ. 『『Patto saggamaggāvaraṇañcevā』』tiādiṃ vatvā 『『abhabbo』』tiādinā tadevatthaṃ āvikaroti. Mokkhamaggāvaraṇanti nibbānapathabhūtassa ariyamaggassa nivāraṇaṃ. Pagevāti paṭikkhepatthe nipāto, mokkhasaṅkhātaṃ pana nibbānaṃ gantuṃ kā nāma kathāti attho. Apica pagevāti pā eva, paṭhamatarameva mokkhaṃ gantumabhabbo, mokkhagamanatopi dūrataramevāti vuttaṃ hoti. Evamaññatthāpi yathārahaṃ.

『『Vaṭṭakhāṇu nāmesa satto』』ti idaṃ vacanaṃ neyyatthameva, na nītatthaṃ. Tathā hi vuttaṃ papañcasūdaniyaṃ nāma majjhimāgamaṭṭhakathāyaṃ 『『kiṃ panesa ekasmiṃyeva attabhāve niyato hoti, udāhu aññasmimpīti? Ekasmiṃyeva niyato, āsevanavasena pana bhavantarepi taṃ taṃ diṭṭhiṃ rocetiyevā』』ti (ma. ni. aṭṭha. 3.103). Akusalañhi nāmetaṃ abalaṃ dubbalaṃ, na kusalaṃ viya sabalaṃ mahābalaṃ, tasmā 『『ekasmiṃyeva attabhāve niyato』』ti tattha vuttaṃ. Aññathā sammattaniyāmo viya micchattaniyāmopi accantiko siyā, na ca accantiko. Yadevaṃ vaṭṭakhāṇujotanā kathaṃ yujjeyyāti āha 『『āsevanavasenā』』tiādi, tasmā yathā sattaṅguttarapāḷiyaṃ 『『sakiṃ nimuggopi nimuggo eva bālo』』ti [a. ni.

讓我來直譯這段巴利文： 1.83. "心一境性"即以各自的尋等緣獲得而在那個所緣住立性上,捨棄不一境性而如同專注一樣,這裡以心為首隻說邪定。因為他以特殊緣而得修習力,在這樣的地方只作定的相似作用,應知如在鉆毛等。"速行速行"即以那個相在前分速行次第多次轉起后,在作為決定的最後速行次第中七個速行速行。"在第一速行可治,同樣在第二等"這只是顯示法的自性,不是顯示在那個剎那他們的治療可被任何人作,因為住在它們中第七速行必定生起而不能轉回,如此在快速轉起的心次第中依教誡勸導的治療不可能。因此說"對佛陀們也不可治不能轉回"。"如阿利吒刺"即如阿利吒比丘刺沙彌一樣,意思是說如他們一樣不可治不能轉回而成為邪見者。 "在那裡"即在那三種邪見中。"某人進入一見"即對誰只在一個上專注,修習而轉起,他只進入一見。"某人二,某人三"即對誰在二或三上專注,修習而轉起,他進入二或三,但以這個說法顯示前面以"如此這一切意義上否定兩者"等依否定兩者門而顯示的意義上成就的一切見性是前分的。但成為邪性決定進入的,因為依各自緣和合而成就,如不同所緣的特殊證得不能同時生起而彼此不混雜。以"在一個進入"等顯示三種見的同等能力和同等果。因為這些以障礙天界等而有同等能力和同等果,因此這三個即使一個生起也是不混雜的,在一個給予異熟時其他的是它的助力給予者,應如此見。說"得到天界道路障礙"等后以"不能"等顯示那個意義。"解脫道路障礙"即作為涅槃道路的聖道的遮止。"何況"即否定義的不變詞,意思是說何況能去稱為解脫的涅槃。或者"何況"即pa eva,意思是說首先不能去解脫,比去解脫更遠。在其他處也如此適當。 "這個眾生名為輪迴樁"這個說法只是應解義,不是了義。因此在中部義疏名抹油說中說:"什麼,他只在一個自體中決定,還是在其他的也是?只在一個中決定,但以修習力在其他有中也喜好那那見。"因為這個不善名為無力弱力,不像善有力大力,因此那裡說"只在一個自體中決定"。否則如正性決定邪性決定也會是究竟的,但不是究竟的。若如此怎麼適合顯示輪迴樁呢?說"以修習力"等,因此如在增支七集中說"愚者即使一次沉沒也是沉沒的"<.Assistant>

7.15 (atthato samānaṃ)] vuttaṃ, evaṃ vaṭṭakhāṇujotanāpi vuttā. Yādise hi paccaye paṭicca ayaṃ taṃ taṃ dassanaṃ okkanto, puna kadāci tappaṭipakkhe paccaye paṭicca tato sīsukkhipanamassa na hotīti na vattabbaṃ. Tasmā tattha, (ma. ni. aṭṭha. 3.102) idha ca aṭṭhakathāyaṃ 『『evarūpassa hi yebhuyyena bhavato vuṭṭhānaṃ nāma natthī』』ti yebhuyyaggahaṇaṃ kataṃ, iti āsevanavasena bhavantarepi taṃtaṃdiṭṭhiyā rocanato yebhuyyenassa bhavato vuṭṭhānaṃ natthīti katvā vaṭṭakhāṇuko nāmesa jāto, na pana micchattaniyāmassa accantikatāyāti nīharitvā ñātabbatthatāya neyyatthamidaṃ, na nītatthanti veditabbaṃ. Yaṃ sandhāya abhidhammepi 『『arahā, ye ca puthujjanā maggaṃ na paṭilabhissanti, te rūpakkhandhañca na parijānanti, vedanākkhandhañca na parijānissantī』』tiādi (yama. 1.khandhayamaka 210) vuttaṃ. Pathavigopakoti yathāvuttakāraṇena pathavipālako. Tadatthaṃ samatthetuṃ 『『yebhuyyenā』』tiādi vuttaṃ.

Evaṃ micchādiṭṭhiyā paramasāvajjānusārena sotūnaṃ satimuppādento 『『tasmā』』tiādimāha. Tattha tasmāti yasmā evaṃ saṃsārakhāṇubhāvassāpi paccayo apaṇṇakajāto, tasmā parivajjeyyāti sambandho. Akalyāṇajananti kalyāṇadhammavirahitajanaṃ asādhujanaṃ. Āsīvisanti āsumāgatahalāhalaṃ. Bhūtikāmoti diṭṭhadhammikasamparāyikaparamatthānaṃ vasena attano guṇehi vuḍḍhikāmo. Vicakkhaṇoti paññācakkhunā vividhatthassa passako, dhīroti attho.

Pakudhakaccāyanavādavaṇṇanā

1. 『『Akaṭā』』ti ettha ta-kārassa ṭa-kārādesoti āha 『『akatā』』ti, samena, visamena vā kenacipi hetunā akatā, na vihitāti attho. Tathā akaṭavidhāti etthāpi. Natthi katavidho karaṇavidhi etesanti akaṭavidhā. Padadvayenāpi loke kenaci hetupaccayena nesaṃ anibbattabhāvaṃ dasseti. Tenāha 『『evaṃ karohī』』tiādi. Iddhiyāpi na nimmitāti kassaci iddhimato cetovasippattassa puggalassa, devassa, issarādino ca iddhiyāpi na nimmitā. Animmāpitāti kassaci animmāpitā. Kāmaṃ saddato yuttaṃ, atthato ca purimena samānaṃ, tathāpi pāḷiyamaṭṭhakathāyañca anāgatameva agahetabbabhāve kāraṇanti dasseti 『『taṃ neva pāḷiya』』ntiādinā.

Brahmajālasuttasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha.

讓我來直譯這段巴利文： 7.15. (意義相同)說,如此輪迴樁的顯示也說了。因為依什麼樣的緣而他進入那那見,不應說他再次有時依那個對立的緣而從那裡不抬頭。因此在那裡,在這裡的義疏中作了"大多"的取說"因為這樣的人大多沒有從有出離",如此以修習力在其他有中也喜好那那見,因為大多沒有從有出離而他成為名為輪迴樁,不是因為邪性決定的究竟性,應知這是應解義不是了義,因為應以抽出而知的意義。依此在阿毗達磨中也說"阿羅漢,和那些不會得到道的凡夫,他們不遍知色蘊,也不會遍知受蘊"等。"地守護者"即以如所說的原因而守護地。為證明那個意義而說"大多"等。 如此依邪見的最有罪過隨行而使聽者生起念而說"因此"等。其中"因此"即因為如此輪迴樁性也成為無失的緣,因此應遠離的關聯。"不善人"即缺乏善法的人不善人。"毒蛇"即迅速到來的劇毒。"欲興盛者"即依現法、來世、最上義而欲以自己的功德興盛者。"明智者"即以慧眼看見種種義者,意思是賢者。 波拘陀迦旃延說解釋 174. "未作"這裡以ta音變為ṭa音而說"未作",即未被任何平等或不平等的因所作,未被安立的意思。同樣在"未作法"這裡也是。沒有所作法作法於它們為未作法。以這兩個詞顯示它們在世間不被任何因緣所生。因此說"如此作"等。"以神通也未化造"即任何得心自在的人、天、自在天等的神通也未化造。"未被化作"即未被任何人化作。雖然從語言上合適,意義上與前面相同,但即使如此也顯示在聖典和義疏中未來的就是不應取的原因,以"不在聖典"等。 在梵網經註釋中<.Assistant>

1.30) vuttatthameva. Idamettha yojanāmattaṃ – vañjhāti hi vañjhapasuvañjhatālādayo viya aphalā kassaci ajanakā, tena pathavikāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Rūpasaddādayo hi pathavikāyādīhi appaṭibaddhavuttikāti tassa laddhi. Pabbatassa kūṭamiva ṭhitāti kūṭaṭṭhā, yathā pabbatakūṭaṃ kenaci anibbattitaṃ kassaci ca anibbattakaṃ, evametepi sattakāyāti adhippāyo. Yamidaṃ 『『bījato aṅkurādi jāyatī』』ti vuccati, taṃ vijjamānameva tato nikkhamati, na avijjamānaṃ, itarathā aññatopi aññassa upaladdhi siyā, evametepi sattakāyā, tasmā esikaṭṭhāyiṭṭhitāti. Ṭhitattāti nibbikārabhāvena suppatiṭṭhitattā. Na calantīti na vikāramāpajjanti. Vikārābhāvato hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā, aniñjanañca attano pakatiyā avaṭṭhānameva. Tenāha 『『na vipariṇamantī』』ti. Pakatinti sabhāvaṃ . Avipariṇāmadhammattā eva na aññamaññaṃ upahananti. Sati hi vikāramāpādetabbabhāve upaghātakatā siyā, tathā anuggahetabbabhāve sati anuggāhakatāpīti tadabhāvaṃ dassetuṃ pāḷiyaṃ 『『nāla』』ntiādi vuttaṃ. Pathavīyeva kāyekadesattā pathavikāyo yathā 『『samuddo diṭṭho』』ti, pathavisamūho vā kāyasaddassa samūhavācakattā yathā 『『hatthikāyo』』ti. Jīvasattamānaṃ kāyānaṃ niccatāya nibbikārabhāvato na hantabbatā, na ghātetabbatā ca, tasmā neva koci hantā, ghātetā vā atthīti dassetuṃ pāḷiyaṃ 『『sattannaṃ tveva kāyāna』』ntiādi vuttaṃ. Yadi koci hantā natthi, kathaṃ tesaṃ satthappahāroti tattha codanāyāha 『『yathā』』tiādi. Tattha sattannaṃ tvevāti sattannameva. Itisaddo hettha nipātamattaṃ. Pahatanti paharitaṃ. Ekatodhārādikaṃ satthaṃ. Antareneva pavisati, na tesu. Idaṃ vuttaṃ hoti – kevalaṃ 『『ahaṃ imaṃ jīvitā voropemī』』ti tesaṃ tathā saññāmattameva, hananaghātanādi pana paramatthato nattheva kāyānaṃ avikopanīyabhāvatoti.

Nigaṇṭhanāṭaputtavādavaṇṇanā

1. Cattāro yāmā bhāgā catuyāmaṃ, catuyāmaṃ eva cātuyāmaṃ. Bhāgattho hi idha yāma-saddo yathā 『『rattiyā paṭhamo yāmo』』ti (saṃ. ni. aṭṭha. 3.368). So panettha bhāgo saṃvaralakkhitoti āha 『『catukoṭṭhāsena saṃvarena saṃvuto』』ti, saṃyamattho vā yāmasaddo yamanaṃ saññamanaṃ yāmoti katvā. 『『Yatatto』』tiādīsu viya hi anupasaggopi saupasaggo viya saññamatthavācako, so pana catūhi ākārehīti āha 『『catukoṭṭhāsena saṃvarenā』』ti. Ākāro koṭṭhāsoti hi atthato ekaṃ. Vārito sabbavāri yassāyaṃ sabbavārivārito yathā 『『agyāhito』』ti. Tenāha 『『vāritasabbaudako』』ti. Vārisaddena cettha vāriparibhogo vutto yathā 『『rattūparato』』ti. Paṭikkhitto sabbasītodako tapparibhogo yassāti tathā. Tanti sītodakaṃ. Sabbavāriyuttoti saṃvaralakkhaṇamattaṃ kathitaṃ. Sabbavāridhutoti pāpanijjaralakkhaṇaṃ. Sabbavāriphuṭoti kammakkhayalakkhaṇanti imamatthaṃ dassento 『『sabbenā』』tiādimāha, sabbena pāpavāraṇena yuttoti hi sabbappakārena saṃvaralakkhaṇena pāpavāraṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇena vidhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena mokkhappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho, taṃ patvā ṭhitoti attho. 『『Dveyeva gatiyo bhavanti, anaññā』』tiādīsu (dī. ni. 1.258; 2.34; 3.199, 200; ma. ni.

讓我來直譯這段巴利文： 1.30. 所說的意思。這裡只是這樣的解釋 - "不孕"即如不孕畜生、不孕棕櫚等一樣無果,不生任何[果],由此否定地身等是色等的生因。因為他的見解是色聲等與地身等無關係而轉起。"峰立"即如山峰住立,如山峰不被任何[人]所生也不生任何[物],如此這些身體的意趣。這個所說"從種子生芽等",那是已存在的從那裡出來,不是不存在的,否則會從其他也得到其他,如此這些身體,因此如柱子而住立。"住立"即以無變異性而善住立。"不動"即不成為變異。因為那七身無變異故如柱子而住立,不動就是以自己的自性而住立。因此說"不變異"。"自性"即自體。正因為不變異法性而不互相損害。因為如果有應成為變異性就會有損害性,如此如果有應被幫助性也會有幫助性,為顯示那個不存在而在聖典中說"不能"等。地就是身的一部分故為地身如說"見海",或地的集合,因為身聲表示集合如"象群"。因為七身的常性無變異性故無可殺性和可令殺性,因此顯示沒有任何殺者和令殺者,而在聖典中說"只七身"等。如果沒有任何殺者,怎麼[會有]對他們的刀擊呢?對那裡的質問說"如"等。其中"只七"即只七。這裡"iti"只是不變詞。"擊"即被擊。單刃等刀。只在中間進入,不在它們中。這是說 - 只是他們"我奪取這個生命"這樣的想而已,但殺和令殺等在究竟義上完全不存在,因為諸身不可損害。 尼干陀若提子說解釋 177. 四份部分為四分,四分就是四分。因為這裡yāma聲是部分義如"夜晚的初分"。但這裡那個部分以律儀為特相而說"以四部分律儀而律儀",或者yāma聲是克制義,以yamana克制為yāma。因為如在"已克制"等中即使無字首也如有字首表示克制義,但它以四種行相而說"以四部分律儀"。因為行相和部分意義上是一樣。"離一切水"即離去一切水者如"持火"。因此說"離一切水"。這裡以水聲說水的受用如"離夜"。"離一切冷水"即對誰捨棄一切冷水的受用。"那個"即冷水。"與一切水相應"即說律儀特相而已。"離一切水"即除罪特相。"遍一切水"即滅業特相,顯示這個意思而說"以一切"等,即以一切防罪相應即具足一切方式的防罪律儀特相。"除罪"即以一切出罪特相的防罪而除罪。"遍觸"即以滅八業得解脫的滅業特相的一切防罪而遍觸,意思是到達那個而住立。在"只有兩趣,無其他"等中<.Assistant>

2.384, 398) viya gamusaddo niṭṭhānatthoti vuttaṃ 『『koṭippattacitto』』ti, mokkhādhigamena uttamamariyādappattacittoti attho. Kāyādīsu indriyesu saṃyametabbassa abhāvato saṃyatacitto. Atīte hettha ta-saddo. Saṃyametabbassa avasesassa abhāvato suppatiṭṭhitacitto. Kiñci sāsanānulomanti pāpavāraṇaṃ sandhāya vuttaṃ. Asuddhaladdhitāyāti 『『atthi jīvo, so ca siyā nicco, siyā anicco』』ti (dī. ni. ṭī. 1.177). Evamādimalīnaladdhitāya. Sabbāti kammapakativibhāgādivisayāpi sabbā nijjhānakkhantiyo. Diṭṭhiyevāti micchādiṭṭhiyo eva jātā.

Sañcayabelaṭṭhaputtavādavaṇṇanā

179-181.Amarāvikkhepevuttanayo evāti brahmajāle amarāvikkhepavādavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.61) vuttanayo eva. Kasmā? Vikkhepabyākaraṇabhāvato, tatheva ca tattha vikkhepavādassa āgatattā.

Paṭhamasandiṭṭhikasāmaññaphalavaṇṇanā

182.Pīḷetvāti telayantena uppīḷetvā, iminā rañño ābhogamāha. Vadato hi ābhogavasena sabbattha atthanicchayo. Aṭṭhakathācariyā ca tadābhogaññū, paramparābhatatthassāvirodhino ca, tasmā sabbattha yathā tathā vacanokāsaladdhabhāvamattena attho na vutto, atha kho tesaṃ vattumicchitavasenāti gahetabbaṃ, evañca katvā tattha tattha atthuddhārādivasena atthavivecanā katāti.

183.Yathā te rucceyyāti idāni mayā pucchiyamāno attho yathā tava citte rucceyya, tayā citte ruccethāti attho. Kammatthe hetaṃ kiriyāpadaṃ. Mayā vā dāni pucchiyamānamatthaṃ tava sampadānabhūtassa roceyyātipi vaṭṭati. Gharadāsiyā kucchismiṃ jāto antojāto. Dhanena kīto dhanakkīto. Bandhaggāhagahito karamarānīto. Sāmameva yena kenaci hetunā dāsabhāvamupagato sāmaṃdāsabyopagato. Sāmanti hi sayameva. Dāsabyanti dāsabhāvaṃ. Koci dāsopi samāno alaso kammaṃ akaronto 『『kammakāro』』ti na vuccati, so pana na tathābhūtoti visesanametanti āha 『『analaso』』tiādi. Dūratoti dūradesato āgataṃ. Paṭhamamevāti attano āsannataraṭṭhānupasaṅkamanato pageva puretarameva. Uṭṭhahatīti gāravavasena uṭṭhahitvā tiṭṭhati, paccuṭṭhātīti vā attho. Pacchāti sāmikassa nipajjāya pacchā. Sayanato avuṭṭhiteti rattiyā vibhāyanavelāya seyyato avuṭṭhite. Paccūsakālatoti atītarattiyā paccūsakālato . Yāva sāmino rattiṃ niddokkamananti aparāya bhāviniyā rattiyā padosavelāyaṃ yāva niddokkamanaṃ. Yā atītarattiyā paccūsavelā, bhāviniyā ca padosavelā, etthantare sabbakiccaṃ katvā pacchā nipatatīti vuttaṃ hoti. Kiṃ kāramevāti kiṃ karaṇīyameva kinti pucchāya kātabbato, pucchitvā kātabbaveyyāvaccanti attho. Paṭissaveneva samīpacāritā vuttāti āha 『『paṭisuṇanto vicaratī』』ti. Paṭikuddhaṃ mukhaṃ oloketuṃ na visahatītipi dasseti 『『tuṭṭhapahaṭṭha』』nti iminā.

Devo viyāti ādhipaccaparivārādisamannāgato padhānadevo viya, tena maññe-saddo idha upamatthoti ñāpeti yathā 『『akkhāhataṃ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṃ upasobhayamāna』』nti (dī. ni.

讓我來直譯這段巴利文： 2.384, 398. 如gamu聲表示達至義而說"得到頂點之心",意思是以證得解脫而得到最高邊際之心。因為在身等諸根中沒有應當克制的故"已克制心"。這裡ta聲是過去。因為沒有剩餘應當克制的故"善住立心"。"某些隨順教法"是依防罪而說。"不凈見性"即"有命,它或常或無常"等如此等染污見性。"一切"即包括業自性分別等境的一切思慮忍也成為見,即邪見。 散若耶毗羅子說解釋 179-181. 在遍問說中所說的方法,即在梵網經遍問說解釋中所說的方法。為什麼?因為是遍問解答性,且如此在那裡遍問說也如此而來。 現見沙門果第一解釋 182. "壓"即以油輪壓,以此說王的注意。因為依注意力而在一切處決定義。義疏師們也知道那個注意,且不違背傳承所傳的義,因此在一切處不是隻由如此這般得到說話機會而說義,而是應取依他們想要說的,這樣作而在那裡那裡依義的引出等而作義的分別。 183. "如你喜歡"即現在被我問的義如你心中喜歡,在你心中喜歡的意思。這是作用義的動詞。或者現在被我問的義對作為所與的你喜歡也可以。"在家婢胎所生"即內生。"以財買"即財買。"被捕獲帶來"即被縛捕獲帶來。"自己投靠奴隸性"即自己以某些因而近於奴隸性。因為"自己"即自己。"奴隸性"即奴隸狀態。某些即使是奴隸而懶惰不作事不稱為"作事者",但他不是如此而成為修飾語而說"不懶惰"等。"從遠"即從遠處而來。"先"即在親近自己更近處之前先前。"起"即以恭敬而起立,或意思是起迎。"后"即在主人躺臥之後。"未起床"即在夜晚破曉時未從床起。"從后夜時"即從過去夜的后夜時。"直到主人夜晚入睡"即在將來夜的初夜時直到入睡。意思是說從過去夜的后夜時和將來的初夜時,在這中間作一切事然後躺下。"什麼事"即什麼應作事由於應以詢問而作,意思是詢問后應作的服務。說近侍以應答而說"應答而行"。以"歡喜悅意"這個也顯示不敢看不悅的臉。 "如天"即具足主權眷屬等如主要天神,由此maññe聲這裡表示譬喻義如"我想摩訶須陀舍那王的內宮站立如被骰子打擊般莊嚴"<.Assistant>

2.245). So vatassāhanti ettha so vata assaṃ ahanti padacchedo, so rājā viya ahampi bhaveyyaṃ. Kenāti ce? Yadi puññāni kareyyaṃ, tenāti atthoti āha 『『so vata aha』』ntiādi. Vatasaddo upamāyaṃ. Tenāha 『『evarūpo』』ti. Puññānīti uḷārataraṃ puññaṃ sandhāya vuttaṃ aññadā katapuññato uḷārāya pabbajjāya adhippetattā. 『『So vatassāya』』ntipi pāṭhe so rājā viya ayaṃ ahampi assaṃ. Kathaṃ? 『『Yadi puññāni kareyya』』nti atthasambhavato 『『ayamevattho』』ti vuttaṃ. Assanti hi uttamapurisayoge ahaṃ-saddo appayuttopi ayaṃ-saddena parāmasanato payutto viya hoti. So ahaṃ evarūpo assaṃ vata, yadi puññāni kareyyanti paṭhamapāṭhassa atthamicchanti keci. Evaṃ sati dutiyapāṭhe 『『ayamevattho』』ti avattabbo siyā tattha ayaṃ-saddena ahaṃ-saddassa parāmasanato, 『『so』』ti ca parāmasitabbassa aññassa sambhavato. Yanti dānaṃ. Satabhāgampīti satabhūtaṃ bhāgampi, raññā dinnadānaṃ satadhā katvā tattha ekabhāgampīti vuttaṃ hoti. Yāvajīvaṃ na sakkhissāmi dātunti yāvajīvaṃ dānatthāya ussāhaṃ karontopi satabhāgamattampi dātuṃ na sakkhissāmi, tasmā pabbajissāmīti pabbajjāyaṃ ussāhaṃ katvāti attho. 『『Yaṃnūnā』』ti nipāto parivitakkanattheti vuttaṃ 『『evaṃ cintanabhāva』』nti.

Kāyena pihitoti kāyena saṃvaritabbassa kāyadvārena pavattanakassa pāpadhammassa saṃvaraṇavasena pidahito. Ussukkavacanavasena panattho vihareyya-padena sambajjhitabbattāti āha 『『akusalapavesanadvāraṃ thaketvā』』ti. Hutvāti hi seso. Akusalapavesanadvāranti ca kāyakammabhūtānamakusalānaṃ pavesanabhūtaṃ kāyaviññattisaṅkhātaṃ dvāraṃ. Sesapadadvayepīti 『『vācāya saṃvuto, manasā saṃvuto』』ti padadvayepi. Ghāsacchādanena paramatāyāti ghāsacchādanapariyesane sallekhavasena paramatāya, ukkaṭṭhabhāve vā saṇṭhito ghāsacchādanamattameva paramaṃ pamāṇaṃ koṭi etassa , na tato paraṃ kiñci āmisajātaṃ pariyesati, paccāsisati cāti ghāsacchādanaparamo, tassa bhāvo ghāsacchādanaparamatātipi aṭṭhakathāmuttako nayo. Ghasitabbo asitabboti ghāso, āhāro, ābhuso chādeti paridahati etenāti acchādanaṃ, nivāsanaṃ, apica ghasanaṃ ghāso, ābhuso chādīyate acchādanantipi yujjati. Etadatthampīti ghāsacchādanatthāyāpi. Anesananti ekavīsatividhampi ananurūpamesanaṃ.

讓我來直譯這段巴利文： 2.245.。"so vatassāhaṃ"這裡分詞為"so vata assaṃ ahaṃ",我也會像那個王一樣。如果問"怎麼樣"?如果我作福業,由此意思而說"so vata ahaṃ"等。vata聲表示譬喻。因此說"如此形態"。"諸福業"是依更殊勝的福業而說,因為意在比其他時所作福業更殊勝的出家。在"so vatassāya"讀法中我也會像那個王一樣。怎樣?"如果作福業"由於意義可能而說"就是這個意義"。因為在與最高位格結合時,即使ahaṃ聲未使用,因為被ayaṃ聲指示而如同使用。某些人想要第一讀法的意思是:"我會這樣形態,如果作福業"。如此的話,在第二讀法中不應說"就是這個意義",因為那裡以ayaṃ聲指示ahaṃ聲,且因為"so"有其他應指示的可能。"那個"即佈施。"百分之一"即成百的分之一,意思是說把王的佈施分成百份其中之一。"終生不能佈施"即即使終生爲了佈施而努力也不能佈施百分之一,因此我將出家,意思是在出家上努力。說"yaṃ nūna"不變詞表示思維義而說"如此思維性"。 "以身閉"即以身應當防護的以身門轉起的惡法依防護方式而閉。但依勤求說法意思應與"應住"結合而說"關閉不善進入門"。應補充"成為"。"不善進入門"即作為身業的不善進入的稱為身表的門。"在其餘兩句"即在"以語防護,以意防護"兩句。"以飲食衣服為最"即在尋求飲食衣服上依削減為最,或住立在最上性中以飲食衣服量為最高極限,不尋求、不期望那之外任何物質,這是飲食衣服為最,那個性質是飲食衣服最性也是非義疏的方法。應被吃被食用為飲食即食物,以此完全覆蓋穿著為衣服即衣著,或者吃為飲食,完全被覆蓋為衣服也適合。"為此義"即為飲食衣服。"不當尋求"即二十一種不適當尋求。

Vivekaṭṭhakāyānanti gaṇasaṅgaṇikato pavivitte ṭhitakāyānaṃ, sambandhībhūtānaṃ kāyavivekoti sambandho. Nekkhammābhiratānanti jhānābhiratānaṃ. Paramavodānappattānanti tāya eva jhānābhiratiyā paramaṃ uttamaṃ vodānaṃ cittavisuddhiṃ pattānaṃ. Nirupadhīnanti kilesūpadhiabhisaṅkhārūpadhīhi accantavigatānaṃ. Visaṅkhāraṃ vuccati nibbānaṃ, tadadhigamanetā visaṅkhāragatā, arahanto, tesaṃ. 『『Evaṃ vutte』』ti iminā mahāniddese (mahāni. 7, 9) āgatabhāvaṃ dasseti. Ettha ca paṭhamo viveko itarehi dvīhi vivekehi sahāpi vattabbo itaresu siddhesu tassāpi sijjhanato, vinā ca tasmiṃ siddhepi itare samasijjhanato. Tathā dutiyopi. Tatiyo pana itarehi saheva vattabbo. Na vinā itaresu siddhesuyeva tassa sijjhanatoti daṭṭhabbaṃ. 『『Gaṇasaṅgaṇikaṃ pahāyā』』tiādi tadadhippāyavibhāvanaṃ. Tattha gaṇe janasamāgame sannipatanaṃ gaṇasaṅgaṇikā, taṃ pahāya. Kāyena eko viharati vicarati puggalavasena asahāyattā. Citte kilesānaṃ sannipatanaṃ cittakilesasaṅgaṇikā, taṃ pahāya. Eko viharati kilesavasena asahāyattā. Maggassa ekacittakkhaṇikattā, gotrabhuādīnañca ārammaṇakaraṇamattattā na tesaṃ vasena sātisayā nibbutisukhasamphusanā, phalasamāpattinirodhasamāpattivasena pana sātisayāti āha 『『phalasamāpattiṃ vā nirodhasamāpattiṃ vā』』ti. Phalapariyosāno hi nirodho. Pavisitvāti samāpajjanavasena antokatvā. Nibbānaṃ patvāti ettha ussukkavacanametaṃ ārammaṇakaraṇena, cittacetasikānaṃ nirodhena ca nibbutipajjanassa adhippetattā. Codanattheti jānāpetuṃ ussāhakaraṇatthe.

184.Abhiharitvāti abhimukhabhāvena netvā. Nanti tathā pabbajjāya viharantaṃ. Abhihāroti nimantanavasena abhiharaṇaṃ. 『『Cīvarādīhi payojanaṃ sādhessāmī』』ti vacanasesena yojanā. Tathā 『『yenattho, taṃ vadeyyāthā』』ti. Cīvarādivekallanti cīvarādīnaṃ lūkhatāya vikalabhāvaṃ. Tadubhayampīti tadeva abhihāradvayampi. Sappāyanti sabbagelaññāpaharaṇavasena upakārāvahaṃ. Bhāvino anatthassa ajananavasena paripālanaṃ rakkhāgutti. Paccuppannassa pana anatthassa nisedhavasena paripālanaṃ āvaraṇagutti. Kimatthiyaṃ 『『dhammika』nti visesananti āha 『『sā panesā』』tiādi. Vihārasīmāyāti upacārasīmāya, lābhasīmāya vā.

1. Kevalo yadi-evaṃ-saddo pubbe vuttatthāpekkhakoti vuttaṃ 『『yadi tava dāso』』tiādi. Evaṃ santeti evaṃ labbhamāne sati. Dutiyaṃ upādāya paṭhamabhāvo, tasmā 『『paṭhama』』nti bhaṇanto aññassāpi atthitaṃ dīpeti. Tadeva ca kāraṇaṃ katvā rājāpi evamāhāti dassetuṃ 『『paṭhamanti bhaṇanto』』tiādi vuttaṃ. Tenevāti paṭhamasaddena aññassāpi atthitādīpaneneva.

Dutiyasandiṭṭhikasāmaññaphalavaṇṇanā

讓我來直譯這段巴利文： "住立遠離身者"即住立遠離群眾聚集者,與身遠離相關聯的關聯。"樂於出離者"即樂於禪那者。"得最清凈者"即以那個禪那喜悅而得到最高上清凈心清凈者。"無依者"即以煩惱依、行依而完全離去者。涅槃稱為無行,以證得那個而去向無行,阿羅漢們,他們的。以"如此說"這個顯示在大義釋中而來。這裡第一遠離應與其他兩種遠離一起說,因為在其他成就時它也成就,或在它單獨成就時其他也同樣成就。第二也如此。但第三隻應與其他一起說。應知在其他成就時它才成就,不是單獨。"舍離群眾聚集"等是顯示那個意趣。其中在眾中人群會合為群眾聚集,舍離那個。以身獨住獨行因為人的方面無伴侶。在心中煩惱會合為心煩惱聚集,舍離那個。獨住因為煩惱方面無伴侶。因為道是一心剎那性,種姓等只是作所緣而已,不依它們而有殊勝觸證涅槃樂,但依果定滅盡定而有殊勝而說"或果定或滅盡定"。因為滅是以果為終。"進入"即以入定方式而作于內。"到達涅槃"這裡這是勤求說,因為意在以作所緣和以心心所滅而觸證涅槃。"在勸導義"即在使知而作努力義。 184. "帶來"即以面向性而帶。"他"即如此以出家而住者。"帶來"即以邀請方式而帶。與"我們將成就衣等用處"補充語結合。同樣與"你們應說有用處的"。"衣等缺乏"即衣等因粗劣而缺乏性。"那兩者"即那個兩種帶來。"適宜"即依除去一切病而帶來利益。依不生未來的無利而保護是保護防護。但依遮止現在的無利而保護是遮蔽防護。為什麼"法"這個修飾語而說"但那個"等。"住處界"即近行界或得益界。 185. 只是yadi和evaṃ聲期待前面所說的義而說"如果你的奴僕"等。"如此時"即如此獲得時。第二依止第一性,因此說"第一"時顯示其他的存在。而以那個為因而王也如此說,為顯示這個而說"說第一"等。"以那個"即以第一聲顯示其他的存在。 第二現見沙門果解釋

186.Kasatīti vilekhati kasiṃ karoti. Gahapatikoti ettha ka-saddo appatthoti vuttaṃ 『『ekagehamatte jeṭṭhako』』ti. Idaṃ vuttaṃ hoti – gahassa pati gahapati, khuddako gahapati gahapatiko ekasmiññeva gehamatte jeṭṭhakattāti, khuddakabhāvo panassa gehavasenevāti katvā 『『ekagehamatte』』ti vuttaṃ. Tena hi anekakulajeṭṭhakabhāvaṃ paṭikkhipati, gahaṃ, gehanti ca atthato samānameva. Karasaddo balimhīti vuttaṃ 『『balisaṅkhāta』』nti. Karotīti abhinipphādeti sampādeti. Vaḍḍhetīti uparūpari uppādanena mahantaṃ sannicayaṃ karoti.

Kasmā tadubhayampi vuttanti āha 『『yathā hī』』tiādi. Appampi pahāya pabbajituṃ dukkaranti dassanañca pageva mahantanti viññāpanatthaṃ. Esā hi kathikānaṃ pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpananti. Appampi pahāya pabbajituṃ dukkarabhāvo pana majjhimanikāye majjhimapaṇṇāsake laṭukikopamasuttena (ma. ni. 2.148 ādayo) dīpetabbo. Vuttañhi tattha 『『seyyathāpi udāyi puriso daliddo assako anāḷhiyo, tassa』ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā』』ti vitthāro. Yadi appampi bhogaṃ pahāya pabbajituṃ dukkaraṃ, kasmā dāsavārepi bhogaggahaṇaṃ na katanti āha 『『dāsavāre panā』』tiādi. Attanopi anissaroti attānampi sayamanissaro. Yathā ca dāsassa bhogāpi abhogāyeva parāyattabhāvato, evaṃ ñātayopīti dāsavāre ñātiparivaṭṭaggahaṇampi na katanti daṭṭhabbaṃ. Parivaṭṭati paramparabhāvena samantato āvaṭṭatīti parivaṭṭo, ñātiyeva. Tenāha 『『ñātiyeva ñātiparivaṭṭo』』ti.

Paṇītatarasāmaññaphalavaṇṇanā

189.Tanti yathā dāsavāre 『『evamevā』』ti vuttaṃ, na tathā idha kassakavāre, tadavacanaṃ kasmāti anuyuñjeyya ceti attho. Evamevāti vuccamāneti yathā paṭhamadutiyāni sāmaññaphalāni paññattāni, tathāyeva paññapetuṃ sakkā nu khoti vutte. Evarūpāhīti yathāvuttadāsakassakūpamāsadisāhi upamāhi. Sāmaññaphalaṃ dīpetuṃ pahoti anantapaṭibhānatāya vicittanayadesanabhāvato. Tatthāti evaṃ dīpane. Pariyantaṃ nāma natthi anantanayadesanabhāvato, savane vā asantosanena bhiyyo bhiyyo sotukāmatājananato sotukāmatāya pariyantaṃ nāma natthīti attho. Tathāpīti 『『desanāya uttaruttarādhikanānānayavicittabhāve satipī』』ti (dī. ni. ṭī. 1.189) ācariyena vuttaṃ, satipi evaṃ apariyantabhāvetipi yujjati. Anumānañāṇena cintetvā. Upari visesanti taṃ ṭhapetvā tadupari visesameva sāmaññaphalaṃ pucchanto. Kasmāti āha 『『savane』』tiādi. Etena imamatthaṃ dīpeti – anekatthā samānāpi saddā vatticchānupubbikāyeva taṃtadatthadīpakāti.

Sādhukaṃ sādhūti ekatthametaṃ sādhusaddasseva ka-kārena vaḍḍhetvā vuttattā. Teneva hi sādhukasaddassatthaṃ vadantena sādhusaddo atthuddhāravasena udāhaṭo. Tena ca nanu sādhukasaddasseva atthuddhāro vattabbo, na sādhusaddassāti codanā nisedhitā. Āyācaneti abhimukhaṃ yācane, abhipatthanāyanti attho. Sampaṭicchaneti paṭiggahaṇe. Sampahaṃsaneti saṃvijjamānaguṇavasena haṃsane tosane, udaggatākaraṇeti attho.

Sādhu dhammarucīti gāthā ummādantījātake (jā. 2.

讓我來直譯這段巴利文： 186. "耕作"即掘土作耕。"居士"這裡ka聲表示少義而說"在一家中為長"。這是說 - 家的主為居士,小居士為居士子因為只在一個家中為長,但他的小性只依家而說"在一家中"。因為以這個否定多家長性,家和住處意義上是相同的。kara聲表示稅而說"稱為稅"。"作"即生產完成。"增長"即以一再生起而作大積聚。 為什麼說那兩者而說"因為如"等。爲了顯示捨棄少許也難以出家,何況大量。因為這是說法者的本性,即以任何方式顯示其他義。但捨棄少許也難以出家性應以中部中分五十鵪鶉喻經顯示。因為那裡說:"優陀夷,譬如有人貧窮無資無產,他有一個破損倒塌鴉能進不是最好的小屋,一個破損不是最好的床"等詳細。如果捨棄少許財物也難以出家,為什麼在奴僕段不取財物而說"但在奴僕段"等。"自己也非主"即自己也不自主。應知如奴僕的財物也非財物因為依他性,如此親屬也是,因此在奴僕段也不取親屬眷屬。以相續性從各方轉為眷屬,即親屬。因此說"親屬即親屬眷屬"。 更勝沙門果解釋 189. "那個"即如在奴僕段說"如此",不如此在這耕者段,為什麼不說那個的意思。"如此說時"即如第一第二沙門果被施設,如此能夠施設嗎被說時。"如此"即如所說奴僕耕者譬喻相似的譬喻。能顯示沙門果因為無邊辯才而有種種方法說法性。"在那裡"即如此顯示中。沒有邊際因為無邊方法說法性,或在聽聞中以不滿足而生一再欲聞故欲聞性沒有邊際的意思。"即使如此"由阿阇黎說"即使在說法有上上殊勝種種方法美妙性中",或即使如此無邊際性也適合。以推理智思維。"上殊勝"即置那個而問那之上殊勝的沙門果。為什麼而說"在聽聞"等。以此顯示此義 - 聲雖有多義但只依說欲順序而顯示那那義。 "善善"這是同義因為善聲以ka音而增說。因此說善善聲的義時以義引出方式引用善聲。以那個否定難道不應說善善聲的義引出,不是善聲的質問。"在祈請"即在面向祈求,意思是希求。"在同意"即在接受。"在歡喜"即在依現有功德而歡喜滿足,意思是作高揚。 "善法欲"偈在瘋女本生

18.101). Tatthāyamaṭṭhakathāvinicchayapaveṇī – sucaritadhamme rocetīti dhammaruci, dhammaratoti attho. Tādiso hi jīvitaṃ jahantopi akattabbaṃ na karoti. Paññāṇavāti paññavā ñāṇasampanno. Mittānamaddubbhoti mittānaṃ adussanabhāvo. 『『Adūsako anupaghātako』』ti (dī. ni. ṭī. 1.189) ācariyena vuttaṃ. 『『Adrubbho』』tipi pāṭho da-kārassa dra-kāraṃ katvā.

Daḷhīkammeti sātaccakiriyāyaṃ. Āṇattiyanti āṇāpane. Idhāpīti sāmaññaphalepi. Assāti sādhukasaddassa. 『『Suṇohi sādhukaṃ manasi karohī』』ti hi sādhukasaddena savanamanasikārānaṃ sātaccakiriyāpi tadāṇāpanampi jotitaṃ hoti. Āyācaneneva ca uyyojanasāmaññato āṇatti saṅgahitāti na sā visuṃ atthuddhāre vuttā. Āṇārahassa hi āṇatti , tadanarahassa āyācananti viseso. Sundarepīti sundaratthepi. Idāni yathāvuttena sādhukasaddassa atthattayena pakāsitaṃ visesaṃ dassetuṃ, tassa vā atthattayassa idha yogyataṃ vibhāvetuṃ 『『daḷhīkammatthena hī』』tiādi vuttaṃ. Suggahitaṃ gaṇhantoti suggahitaṃ katvā gaṇhanto. Sundaranti bhāvanapuṃsakaṃ. Bhaddakanti pasatthaṃ, 『『dhamma』』nti iminā sambandho. Sundaraṃ bhaddakanti vā savanānuggahaṇe pariyāyavacanaṃ.

Manasi karohīti ettha na ārammaṇapaṭipādanalakkhaṇo manasikāro, atha kho vīthipaṭipādanajavanapaṭipādanamanasikārapubbake citte ṭhapanalakkhaṇoti dassento 『『āvajja, samannāharā』』ti āha. Avikkhittacittoti yathāvuttamanasikāradvayapubbakāya cittapaṭipāṭiyā ekārammaṇe ṭhapanavasena anuddhatacitto hutvā. Nisāmehīti suṇāhi, anaggharatanamiva vā suvaṇṇamañjusāya dullabhadhammaratanaṃ citte paṭisāmehītipi attho . Tena vuttaṃ 『『citte karohī』』ti. Evaṃ padadvayassa paccekaṃ yojanāvasena atthaṃ dassetvā idāni paṭiyogīvasena dassetuṃ 『『apicā』』tiādi vuttaṃ. Tattha sotindriyavikkhepavāraṇaṃ savane niyojanavasena kiriyantarapaṭisedhanato, tena sotaṃ odahāti atthaṃ dasseti. Manindriyavikkhepavāraṇaṃ manasikārena daḷhīkammaniyojanena aññacintāpaṭisedhanato. Byañjanavipallāsaggāhavāraṇaṃ 『『sādhuka』』nti visesetvā vuttattā. Atthavipallāsaggāhavāraṇepi esa nayo.

Dhāraṇūpaparikkhādīsūti ettha ādi-saddena tulanatīraṇādike, diṭṭhiyā suppaṭivedhe ca saṅgaṇhāti. Yathādhippetamatthaṃ byañjeti pakāseti, sayametenāti vā byañjanaṃ, sabhāvanirutti, saha byañjanenāti sabyañjano, byañjanasampannoti attho. Sahappavatti hi 『『sampannatā samavāyatā vijjamānatā』』tiādinā anekavidhā, idha pana sampannatāyeva tadaññassa asambhavato, tasmā 『『saha byañjanenā』』ti nibbacanaṃ katvāpi 『『byañjanasampanno』』ti (dī. ni. ṭī.

讓我來直譯這段巴利文： 18.101. 這裡這是義疏決定傳承 - 喜好善行法為法欲,意思是愛法。因為這樣的人即使捨棄生命也不作不應作。"有慧"即有慧具足智。"不害友"即對朋友不傷害性。阿阇黎說"不傷害不侵害"。"不害"也是讀法以da音作dra音。 "在加強"即在持續作。"在命令"即在令作。"在這裡也"即在沙門果也。"它的"即善善聲的。因為"善善聽,善善作意"以善善聲顯示聽與作意的持續作和令作。以祈請而由勸導共性攝取命令故在義引出中不別說它。因為對應受命令者為命令,對不應受命令者為祈請是差別。"在善也"即在善義也。現在為顯示如所說善善聲三義所顯的殊勝,或顯示那三義在這裡的適合性而說"因為以加強義"等。"取善取"即作善取而取。"善"是中性詞。"好"即讚歎,與"法"這個結合。或"善好"在聽和取是同義語。 "作意"這裡不是安立所緣相的作意,而是顯示以心路安立速行安立作意為前行而住立心相而說"注意,作意"。"不散亂心"即以如所說二作意為前行的心相續而依住立在一所緣方式而成不掉舉心。"理解"即聽,或如寶庫中無價寶一樣把難得法寶放入心中的意思。因此說"在心作"。如此顯示兩詞各別結合方式的義后,現在為顯示對對方方式而說"又"等。其中遮止聽根散亂依令作聽而遮止其他作用,以那個顯示傾耳而聽的義。遮止意根散亂以作意加強令作而遮止其他思維。遮止文異執取因以"善善"而別說。在遮止義異執取也是這個方法。 "在持考察等"這裡以等聲攝取權衡決定等,和見的善通達。顯示如所欲義,或以此自己為文,自體語言,與文為有文,意思是具足文。因為俱生有多種如"具足性、和合性、存在性"等,但這裡只是具足性因為其他不可能,因此作"與文"的詞源解釋后也說"具足文

1.189) attho ācariyena vuttoti daṭṭhabbaṃ, yathā taṃ 『『na kusalā akusalā, kusalapaṭipakkhā』』ti (dha. sa. 1) araṇīyato upagantabbato anudhātabbato attho, catupārisuddhisīlādi, saha atthenāti sāttho, vuttanayena atthasampannoti attho. Sādhukapadaṃ ekameva samānaṃ āvuttinayādivasena ubhayattha yojetabbaṃ. Kathanti āha 『『yasmā』』tiādi. Dhammo nāma tanti. Desanā nāma tassā manasā vavatthāpitāya tantiyā desanā. Attho nāma tantiyā attho. Paṭivedho nāma tantiyā, tantiatthassa ca yathābhūtāvabodho. Yasmā cete dhammadesanātthapaṭivedhā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tena vuttaṃ 『『yasmā…pe… manasi karohī』』ti. Ettha ca paṭivedhassa dukkarabhāvato dhammatthānaṃ dukkhogāhatā, desanāñāṇassa dukkarabhāvato desanāya, uppādetumasakkuṇeyyatāya, tabbisayañāṇuppattiyā ca dukkarabhāvato paṭivedhassa dukkhogāhatā veditabbā. Yamettha vattabbaṃ, taṃ nidānavaṇṇanāyaṃ vuttameva.

『『Suṇāhi sādhuka』』nti 『『sādhukaṃ manasi karohī』』ti vadanto na kevalaṃ atthakkamato eva ayaṃ yojanā, atha kho saddakkamatopi ubhayattha sambandhattāti dasseti. 『『Sakkā mahārājā』』ti idhāpi 『『aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ…pe… paṇītatarañcā』』ti idamanuvattatīti āha 『『evaṃ paṭiññātaṃ sāmaññaphaladesana』』nti. Vitthārato bhāsananti atthameva daḷhaṃ karoti 『『desessāmīti saṃkhittadīpana』』ntiādinā. Hi-saddo cettha luttaniddiṭṭho. Idaṃ vuttaṃ hoti – desanaṃ nāma uddisanaṃ. Bhāsanaṃ nāma niddisanaṃ paribyattakathanaṃ. Tenāyamattho sambhavatīti yathāvuttamatthaṃ sagāthāvaggasaṃyutte vaṅgīsasutte (saṃ. ni. 1.214) gāthāpadena sādhetuṃ 『『tenāhā』』tiādi vuttaṃ.

Sāḷikāyiva nigghosoti sāḷikāya nigghoso viya, yathā sāḷikāya ālāpo madhuro kaṇṇasukho pemanīyo, evanti attho. Paṭibhānanti cetassa visesanaṃ liṅgabhedassapi visesanassa dissanato yathā 『『guṇo pamāṇa』』nti. Paṭibhānanti ca saddo vuccati paṭibhāti taṃtadākārena dissatīti katvā. Udīrayīti uccārayi, vuccati vā, kammagabbhañcetaṃ kiriyāpadaṃ. Iminā cetaṃ dīpeti – āyasmantaṃ dhammasenāpatiṃ thometukāmena desanābhāsanānaṃ visesaṃ dassentena pabhinnapaṭisambhidena āyasmatā vaṅgīsattherena 『『saṅkhittena, vitthārenā』』ti ca visesanaṃ kataṃ, tenāyamattho viññāyatīti.

Evaṃ vutteti 『『bhāsissāmī』』ti vutte. 『『Na kira bhagavā saṅkhepeneva desessati, atha kho vitthārenapi bhāsissatī』』ti hi taṃ padaṃ sutvāva ussāhajāto sañjātussāho, haṭṭhatuṭṭhoti attho. Ayamācariyassa adhippāyo. Apica 『『tena hi mahārāja suṇohi sādhukaṃ manasi karohi, bhāsissāmī』』ti vuttaṃ sabbampi uyyojanapaṭiññākaraṇappakāraṃ ussāhajananakāraṇaṃ sabbeneva ussāhasambhavato, tasmā evaṃ vutteti 『『suṇohi, sādhukaṃ manasi karohi, bhāsissāmī』』ti vutte sabbeheva tīhipi padehi ussāhajātoti attho daṭṭhabbo. Paccassosīti pati assosi bhagavato vacanasamanantarameva pacchā assosi, 『『sakkā pana bhante』』tiādinā vā pucchitvā puna 『『evaṃ bhante』』ti assosīti attho. Taṃ pana patissavanaṃ atthato sampaṭicchanamevāti āha 『『sampaṭicchi, paṭiggahesī』』ti. Teneva hi 『『iti attho』』ti avatvā 『『iti vuttaṃ hotī』』ti vuttaṃ.

讓我來直譯這段巴利文： 1.189. "的意思由阿阇黎說應知,如"非善非不善,善的對立"因為應趨近應隨順故為義,如四遍凈戒等,與義為有義,如所說方式具足義的意思。善善詞雖然相同一個,依重複方法等方式在兩處應結合。怎樣而說"因為"等。名為法即教理。名為說即以意確立的那個教理的說示。名為義即教理的義。名為通達即教理和教理義如實了知。因為這些法說義通達如被兔等(淺智者)如大海難以趟入,難得立足,因此甚深。因此說"因為...乃至...作意"。這裡因為通達難作故法義難趟入,因為說智難作故說[難趟入],因為不能生起,及因為那境智生起難作故通達難趟入應知。這裡應說的,在序分解釋中已說。 "善善聽"說"善善作意"不只從義序這個結合,而且從語序也在兩處結合而顯示。"大王可能"這裡也"在現法中更勝的其他現見沙門果...乃至...更勝"這個隨行而說"如此許諾的沙門果說"。廣說即以"我將說即簡略顯示"等堅固作義。這裡hi聲是省略所說。這是說 - 名為說即舉說。名為說明即詳說明白說。因此這個義可能而說"因此"等為以偈句證明如所說義在有偈篇相應八支經。 "如鷯哥聲"即如鷯哥聲,意思是如鷯哥語言悅耳可愛。"辯才"這是它的修飾語,因為見到即使性別不同的修飾語如"德量"。而"辯才"聲被說因為以那那行相顯現而作。"出"即發出,或被說,這是對像含的動詞。以此顯示這個 - 由想讚歎法將軍尊者而顯示說與說明差別的已通達無礙解的尊者鴦耆沙長老作"以略,以廣"修飾語,因此這個義被了知。 "如此說"即說"我將說"。因為聽了那個詞"世尊不只以略說,而且也將以廣說"而生起勇猛成生勇猛,意思是歡喜悅意。這是阿阇黎的意趣。又"那麼大王善善聽善善作意,我將說"所說一切勸導許諾作方式是生起勇猛因,因為以一切而有勇猛,因此"如此說"即說"聽,善善作意,我將說"由一切三詞而生起勇猛的意思應知。"聽從"即從聽緊接世尊的話后聽,或以"尊者可能"等問后再以"如是尊者"而聽的意思。但那個從聽依義即同意而說"同意,接受"。因此不說"這個意思"而說"這是說"。

1. 『『Athassa bhagavā etadavocā』』ti vacanasambandhamattaṃ dassetvā 『『etaṃ avocā』』ti padaṃ vibhajitvā atthaṃ dassento 『『idānī』』tiādimāha. 『『Idhā』』ti iminā vuccamānaṃ adhikaraṇaṃ tathāgatassa uppattiṭṭhānabhūtaṃ lokamevādhippetanti dasseti 『『desopadese nipāto』』ti iminā. Desassa upadisanaṃ desopadeso, tasmiṃ. Yadi sabbattha desopadese, athāyamattho na vattabbo avuttepi labbhamānattāti codanāyāha 『『svāya』』ntiādi. Sāmaññabhūtaṃ idhasaddaṃ gaṇhitvā 『『svāya』』nti vuttaṃ, na tu yathāvisesitabbaṃ. Tathā hi vakkhati 『『katthaci padapūraṇamattamevā』』ti (dī. ni. aṭṭha. 1.190). Lokaṃ upādāya vuccati lokasaddena samānādhikaraṇabhāvato. Idha loketi ca jātikkhettaṃ, tatthāpi ayaṃ cakkavāḷo adhippeto. Sāsanamupādāya vuccati 『『samaṇo』』ti saddantarasannidhānato. Ayañhi catukaṅguttarapāḷi. Tattha paṭhamo samaṇoti sotāpanno. Dutiyo samaṇoti sakadāgāmī. Vuttañhetaṃ tattheva –

『『Katamo ca bhikkhave paṭhamo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī』』ti, (a. ni. 4.241) 『『katamo ca bhikkhave dutiyo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hotī』』ti (a. ni. 4.241) ca ādi.

Okāsanti kañci padesamupādāya vuccati 『『tiṭṭhamānassā』』ti saddantarasannidhānato.

Idheva tiṭṭhamānassāti imissaṃyeva indasālaguhāyaṃ patiṭṭhamānassa, devabhūtassa me satoti devabhāvena, devo hutvā vā bhūtassa samānassa. Meti anādarayoge sāmivacanaṃ. Puna meti kattutthe. Idañhi sakkapañhato udāhaṭaṃ.

Padapūraṇamattameva okāsāpadisanassāpi asambhavena atthantarassa abodhanato. Pubbe vuttaṃ tathāgatassa uppattiṭṭhānabhūtameva sandhāya 『『loka』』nti vuttaṃ. Purimaṃ uyyojanapaṭiññākaraṇavisaye ālapananti puna 『『mahārājā』』ti ālapati. 『『Araha』』nti ādayo saddā vitthāritāti yojanā. Atthato hi vitthāraṇaṃ saddamukheneva hotīti ubhayattha saddaggahaṇaṃ kataṃ. Yasmā pana 『『aparehipi aṭṭhahi kāraṇehi bhagavā tathāgato』』tiādinā (udā. aṭṭha. 18; itivu. aṭṭha. 38) tathāgata-saddo udānaṭṭhakathādīsu, 『『araha』』nti ādayo ca visuddhimaggaṭīkāyaṃ (visuddhi. ṭī.

讓我來直譯這段巴利文： 190. "然後世尊對他說這個"只顯示語言連結后,分解"說這個"詞而顯示義而說"現在"等。以"這裡"這個顯示所說的處所是如來生起處所成的世間而說"在處所指示不變詞"。處所的指示為處所指示,在那裡。如果一切處在處所指示,那麼這個義不應說因為不說也可得的質問而說"這個"等。取一般性的這裡聲而說"這個",但不是如應別說。因此將說"某處只是填詞而已"。依世間而說因為與世間聲是同位。而"在這世間"即生處界,在那裡也意指這個輪圍。依教而說"沙門"因為其他聲的近。因為這是增支四集經文。那裡第一沙門即預流。第二沙門即一來。因為那裡說： "比丘們,什麼是第一沙門?這裡比丘以盡三結而成為預流。什麼是第二沙門?這裡比丘以盡三結,以貪嗔癡薄而成為一來。"等。 依某處所而說"處"因為"住立"其他聲的近。 "在這裡住立"即在這個因陀羅石窟中站立,以天性存在的我或成為天而存在。"我的"在不敬用時為所有格。再"我"為能作義。因為這是從帝釋問引用。 只是填詞由於處所指示也不可能,因為不表示其他義。前面說的依如來生起處所成而說"世間"。前面在勸導許諾作境中招呼而再招呼"大王"。"阿羅漢"等聲被詳說為結合。因為依義詳說只由聲方式而在兩處作取聲。但因為以"也以其他八因世尊是如來"等如來聲在優陀那義疏等中,而"阿羅漢"等在清凈道論復注中

1.130) aparehipi pakārehi vitthāritā ācariyena, tasmā tesu vuttanayenapi tesamattho veditabbo. Tathāgatassa sattanikāyantogadhatāya 『『idha pana sattaloko adhippeto』』ti vatvā tatthāyaṃ yasmiṃ sattanikāye, yasmiñca okāse uppajjati, taṃ dassetuṃ 『『sattaloke uppajjamānopi cā』』tiādi vuttaṃ. Na devaloke, na brahmaloketi ettha yaṃ vattabbaṃ, taṃ parato āgamissati.

Tassāparenāti tassa nigamassa aparena, tato bahīti vuttaṃ hoti. Tatoti mahāsālato. Orato majjheti abbhantaraṃ majjhimapadeso. Evaṃ paricchinneti pañcanimittabaddhā sīmā viya pañcahi yathāvuttanimittehi paricchinne. Aḍḍhateyyayojanasateti paṇṇāsayojanehi ūnatiyojanasate. Ayañhi majjhimajanapado mudiṅgasaṇṭhāno, na samaparivaṭṭo, na ca samacaturasso, ujukena katthaci asītiyojano hoti, katthaci yojanasatiko, tathāpi cesa kuṭilaparicchedena miniyamāno pariyanta parikkhepato navayojanasatiko hoti. Tena vuttaṃ 『『navayojanasate』』ti. Asītimahātherāti yebhuyyavasena vuttaṃ sunāparantakassa puṇṇattherassāpi mahāsāvakesu pariyāpannattā. Sunāparantajanapado hi paccantavisayo. Tathā hi 『『candanamaṇḍalamāḷapaṭiggahaṇe bhagavā na tattha aruṇaṃ uṭṭhapetī』』ti majjhimāgama- (ma. ni. aṭṭha. 4.397) saṃyuttāgamaṭṭhakathāsu (saṃ. ni. aṭṭha. 3.4.88-89) vuttaṃ. Sārappattāti kulabhogissariyādivasena, sīlasārādivasena ca sārabhūtā. Brāhmaṇagahapatikātibrahmāyupokkharasātiādibrāhmaṇā ceva anāthapiṇḍikādigahapatikā ca.

Tatthāti majjhimapadese, tasmiṃyeva 『『uppajjatī』』ti vacane vā. Sujātāyāti evaṃnāmikāya paṭhamaṃ saraṇagamanikāya yasattheramātuyā. Catūsu panetesu vikappesu paṭhamo buddhabhāvāya āsannatarapaṭipattidassanavasena vutto. Āsannatarāya hi paṭipattiyā ṭhitopi 『『uppajjatī』』ti vuccati uppādassa ekantikattā, pageva paṭipattiyā matthake ṭhito. Dutiyo buddhabhāvāvahapabbajjato paṭṭhāya āsannamattapaṭipattidassanavasena, tatiyo buddhakaradhammapāripūrito paṭṭhāya buddhabhāvāya paṭipattidassanavasena. Na hi mahāsattānaṃ antimabhavūpapattito paṭṭhāya bodhisambhārasambharaṇaṃ nāma atthi buddhatthāya kālamāgamayamāneneva tattha patiṭṭhanato. Catuttho buddhabhāvakaradhammasamārambhato paṭṭhāya bodhiyā niyatabhāvadassanena. Bodhiyā hi niyatabhāvappattito pabhuti 『『buddho uppajjatī』』ti viññūhi vattuṃ sakkā uppādassa ekantikattā. Yathā pana 『『sandanti nadiyo』』ti sandanakiriyāya avicchedamupādāya vattamānappayogo , evaṃ uppādatthāya paṭipajjanakiriyāya avicchedamupādāya catūsupi vikappesu 『『uppajjati nāmā』』ti vuttaṃ, pavattāparatavattamānavacanañcetaṃ. Catubbidhañhi vattamānalakkhaṇaṃ saddasatthe pakāsitaṃ –

『『Niccapavatti samīpo, pavattuparato tathā;

Pavattāparato ceva, vattamāno catubbidho』』ti.

Yasmā pana buddhānaṃ sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññutaññāṇādiguṇarāsi āgato nāma hoti, tasmā tesaṃ nipphattasabbakiccattā arahattaphalakkhaṇe uppanno nāmāti ekaṅguttaravaṇṇanāyaṃ (a. ni. aṭṭha. 1.

我來直譯這段巴利文: 1.130. 也被導師用其他方式詳細解釋，因此應當依照他們所說的方法理解其義。由於如來包含在七種眾生之中，所以說"這裡是指有情世間"。爲了說明他在哪種眾生中、在什麼處所出現，所以說"出現在有情世間"等等。關於"不在天界，不在梵界"這段話，後面會詳細說明。 "在其後方"是指在那城鎮之後，意思是說在外面。"從那裡"是指從大沙羅樹。"此邊中間"是指內部的中間區域。"如此界定"是指如同以五種標誌確定界域一樣，以前述五種標誌來界定。"二百五十由旬"是指三百由旬少五十由旬。這個中國(中印度地區)形狀如鼓，不是圓形，也不是正方形，直線測量有些地方是八十由旬，有些地方是一百由旬，但是若沿著彎曲的邊界測量周長則有九百由旬。因此說"九百由旬"。"八十位大長老"是就大多數而言，因為孫那波蘭陀的富樓那長老也被列入大弟子之中。孫那波蘭陀地區是邊遠地區。正如在《中部》注和《相應部》注中說:"世尊不在那裡接受檀香堂時讓太陽升起"。"最富有的"是指在家族、財富、權勢等方面，以及戒行等方面達到最高境界的。"婆羅門居士"是指梵與優、浦迦羅娑提等婆羅門以及給孤獨等居士。 "在那裡"是指在中國(中印度地區)，或者是指"出現"這句話。"蘇阇達"是指這個名字的首位皈依三寶者、耶舍長老的母親。在這四種解釋中，第一種是從顯示接近成佛的修行來說的。因為即使是處在非常接近的修行階段也稱為"出現"，因為必定會出現，更不用說已經達到修行的頂點。第二種是從導向成佛的出家開始，顯示接近程度的修行。第三種是從圓滿佛陀功德開始，顯示趨向佛果的修行。因為大士從最後一世投生開始就不再積整合佛資糧，只是等待時機在那裡建立。第四種是從開始實踐成佛法門起，顯示必定成佛。因為從確定必定成佛開始，智者就可以說"佛陀出現"，因為必定會出現。就像說"河流流動"是就流動這個動作的持續而用現在時，同樣地，在四種解釋中都說"稱為出現"是就趣向出現這個動作的持續而言，這是表示行為持續的現在時用法。在語法書中說明了四種現在時的特徵: "持續進行、臨近、 行為之後、以及行為持續， 現在時有這四種。" 又因為諸佛不像聲聞弟子那樣次第生起神通智等，而是與阿羅漢道同時獲得一切智等全部功德，所以由於他們已完成一切任務，在證得阿羅漢果的剎那稱為已出現，這是在《增支部》注中說的。

1.170) vuttaṃ. Asati hi nipphattasabbakiccatte na tāvatā 『『uppanno』』ti vattumarahati. Sabbapaṭhamaṃ uppannabhāvanti catūsu vikappesu sabbapaṭhamaṃ 『『tathāgato sujātāya…pe… uppajjati nāmā』』ti vuttaṃ tathāgatassa uppannatāsaṅkhātaṃ atthibhāvaṃ. Tadeva sandhāya uppajjatīti vuttaṃ buddhabhāvāya āsannatarapaṭipattiyaṃ ṭhitasseva adhippetattā. Ayameva hi attho mukhyato uppajjatīti vattabbo. Tenāha 『『tathāgato…pe… attho』』ti.

Ettha ca 『『uppanno』』ti vutte atītakālavasena koci atthaṃ gaṇheyyāti tannivattanatthaṃ 『『uppanno hotī』』ti vuttaṃ. 『『Uppannā dhammā』』tiādīsu (dha. sa. tikamātikā 17) viya hi idha uppannasaddo paccuppannakāliko. Nanu ca arahattaphalasamaṅgīsaṅkhāto uppannoyeva tathāgato pavedanadesanādīni sādheti, atha kasmā yathāvutto arahattamaggapariyosāno uppajjamānoyeva tathāgato adhippeto. Na hi so pavedanadesanādīni sādheti madhupāyāsabhojanato yāva arahattamaggo, tāva tesaṃ kiccānamasādhanatoti? Na hevaṃ daṭṭhabbaṃ, buddhabhāvāya āsannatarapaṭipattiyaṃ ṭhitassa uppajjamānassa gahaṇeneva arahattaphalasamaṅgīsaṅkhātassa uppannassāpi gahitattā. Kāraṇaggahaṇeneva hi phalampi gahitaṃ tadavinābhāvittā. Iti pavedanadesanādisādhakassa arahattaphalasamaṅginopi tathāgatassa gahetabbattā neyyatthamidaṃ 『『uppajjatī』』ti vacanaṃ daṭṭhabbanti. Tathā hi aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.170) uppajjamāno, uppajjati, uppannoti tīhi kālehi atthavibhajane 『『dīpaṅkarapādamūle laddhabyākaraṇato yāva anāgāmiphalā uppajjamāno nāma, arahattamaggakkhaṇe pana uppajjati nāma, arahattaphalakkhaṇe uppanno nāmā』』ti vuttaṃ. Ayamettha ācariyadhammapālattherassa mati. Yasmā pana ekaṅguttaraṭṭhakathāyaṃ 『『ekapuggalo bhikkhave loke uppajjamāno uppajjatī』』ti (a. ni. 1.170) suttapadavaṇṇanāyaṃ 『『imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya uppajjatī』』ti vuttaṃ, 『『uppanno hotīti ayañhettha attho』』ti (a. ni. aṭṭha. 1.

我來直譯這段巴利文： 1.170. 如此說。因為如果沒有完成一切任務，就不應該說"已出現"。"最初出現的狀態"是指在四種解釋中最初說的"如來在蘇阇達...等等...稱為出現"這種如來存在的狀態被稱為已出現。正是指這個意思才說"出現"，因為是指處在非常接近成佛的修行階段。這個意思才是主要應該說的"出現"。因此說"如來...等等...意思"。 這裡，如果說"已出現"，有人可能會依過去時理解其義，爲了避免這種理解才說"變成已出現"。因為這裡的"已出現"一詞是表示現在時的，就像在"已生起的諸法"等處一樣。然而，被稱為具足阿羅漢果的已出現的如來才能完成宣說教法等事，那麼為什麼說到阿羅漢道為止的正在出現的如來才是所指的意思呢？因為從食用乳糜直到證得阿羅漢道期間，他並未完成宣說教法等這些任務。 不應該這樣理解，因為通過把握處在非常接近成佛的修行階段而正在出現的意思，也已經包含了被稱為具足阿羅漢果的已出現的意思。因為把握了因就已經把握了果，由於二者不可分離。因此，因為應當理解能夠完成宣說教法等事的具足阿羅漢果的如來，所以應當理解這個"出現"的說法是需要引申的意思。 正如在《增支部》注中解釋"正在出現"、"出現"、"已出現"這三種時態時說："從在燃燈佛足下得授記起直到證得阿那含果稱為正在出現，在阿羅漢道剎那稱為出現，在阿羅漢果剎那稱為已出現。"這是導師法護長老在這裡的見解。又因為在《增支部》注中註釋"諸比丘，一個人出現於世間時出現"這經文時說："在這部經中也是指阿羅漢果剎那而說'出現'"，"這裡的意思就是'變成已出現'"。

1.170) āgataṃ, tasmā idhāpi arahattaphalakkhaṇameva sandhāya uppajjatīti vuttanti dasseti 『『sabbapaṭhamaṃ uppannabhāvaṃ sandhāyā』』ti iminā. Tenāha 『『uppanno hotīti ayañhettha attho』』ti. Sabbapaṭhamaṃ uppannabhāvanti ca sabbaveneyyānaṃ paṭhamataraṃ arahattaphalavasena uppannabhāvanti attho. 『『Uppanno hotī』』ti ca iminā arahattaphalakkhaṇavasena atītakālaṃ dassetīti. Ayameva ca nayo aṅguttaraṭīkākārena ācariyasāriputtattherena adhippetoti.

So bhagavāti yo so tathāgato 『『araha』』ntiādinā pakittitaguṇo, so bhagavā. Idāni vattabbaṃ imasaddena nidasseti vuccamānatthassa parāmasanato. Idaṃ vuttaṃ hoti – nayidaṃ mahājanassa sammukhamattaṃ sandhāya 『『imaṃ loka』』nti vuttaṃ, atha kho 『『sadevaka』』ntiādinā vakkhamānaṃ anavasesapariyādānaṃ sandhāyāti. 『『Saha devehi sadevaka』』ntiādinā yathāvākyaṃ padanibbacanaṃ vuttaṃ, yathāpadaṃ pana 『『sadevako』』tiādinā vattabbaṃ, ime ca tagguṇasaṃviññāṇabāhiratthasamāsā. Ettha hi avayavena viggaho, samudāyo samāsattho hoti lokāvayavena kataviggahena lokasamudāyassa yathārahaṃ labbhamānattā. Samavāyajotakasahasaddayoge hi ayameva samāso viññāyati. Devehīti ca pañcakāmāvacaradevehi, arūpāvacaradevehi vā. Brahmunāti rūpāvacarārūpāvacarabrahmunā, rūpāvacarabrahmunā eva vā, bahukattukādīnamiva nesaṃ siddhi. Pajātattāti yathāsakaṃ kammakilesehi pakārena nibbattakattā.

Evaṃ vacanatthato atthaṃ dassetvā vacanīyatthato dassetuṃ 『『tatthā』』tiādi vuttaṃ. Pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi visuṃ gahitattā. Chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi māro jāto, tannivāsī ca. Yasmā cesa dāmarikarājaputto viya tattha vasitattā pākaṭo, tasmā santesupi aññesu vasavattimahārājādīsu pākaṭatarena teneva visesetvā vuttoti, ayañca nayo majjhimāgamaṭṭhakathāyaṃ (ma. ni. aṭṭha.

我來直譯這段巴利文： 1.170. 已經來到這個結論，因此通過"指最初出現的狀態"這句話顯示在這裡也是指阿羅漢果剎那而說"出現"。所以說"這裡的意思就是'變成已出現'"。"最初出現的狀態"是指對一切應度化者最先通過阿羅漢果而出現的狀態。通過"變成已出現"這句話顯示依阿羅漢果剎那的過去時。這也正是《增支部》復注作者導師舍利弗長老所意指的方法。 "彼世尊"是指那位如來，具有"阿羅漢"等所讚歎的功德，即是世尊。現在用"此"字來指示將要說的意思，因為它涉及到將要說明的內容。這裡的意思是：說"此世間"不是僅僅指大眾眼前的世間，而是指將要用"有天界"等詞來說明的完全無餘的含義。用"與諸天一起稱為有天界"等來解釋詞句的意思，但是按照詞語則應該說"有天界的"等，這些是以具有那種性質為認知對象的外在意義複合詞。這裡是用部分來分析，複合詞的意思是整體，因為通過用世間部分來分析而適當地獲得世間整體的意思。因為在表示和合的"俱"字相應時，就理解這種複合詞。"諸天"是指五欲界天或無色界天。"梵天"是指色界、無色界梵天，或者只是指色界梵天，就像多數作者等的成立一樣。"已生"是指由各自的業和煩惱以種種方式而生起。 這樣從語詞的意義顯示了含義之後，爲了顯示應說的意義而說"在那裡"等。"五欲界天"的提取是依剩餘法則，因為其他的已經在別的詞中分別提取了。"第六慾界天"的提取是依鄰近法則。因為魔羅生在那裡，也住在那裡。又因為他像調皮的王子一樣因住在那裡而出名，所以雖然還有其他的他化自在天王等，但是用更加出名的他來特別說明，這個方法在《中部》注中

2.290) pakāsitova. Māraggahaṇena cettha taṃsambandhino devāpi gahitā okāsalokena saddhiṃ sattalokassa gahaṇato. Evañhi vasavattisattalokassa anavasesapariyādānaṃ hoti. Brahmakāyikādibrahmaggahaṇampi paccāsattiñāyena. Paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇanti paccatthikā eva paccāmittā, teyeva samaṇabrāhmaṇā, tesaṃ gahaṇaṃ tathā, tena bāhirakasamaṇabrāhmaṇaggahaṇaṃ vuttaṃ, nidassanamattañcetaṃ apaccatthikapaccāmittānampi tesaṃ iminā gahaṇato. Samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇanti pana sāsanikasamaṇabrāhmaṇānaṃ gahaṇaṃ veditabbaṃ. Kāmaṃ 『『sadevaka』』ntiādivisesanānaṃ vaseneva sattavisayopi lokasaddo viññāyati samavāyatthavasena tulyayogavisayattā tesaṃ, 『『salomako sapakkhako』』tiādīsu pana vijjamānatthavasena atulyayogavisayepi ayaṃ samāso labbhatīti byabhicāradassanato abyabhicārenatthañāpakaṃ pajāgahaṇanti āha 『『pajāvacanena sattalokaggahaṇa』』nti, na pana lokasaddena sattalokassa aggahitattā evaṃ vuttaṃ. Tenāha 『『tīhi padehi okāsalokena saddhiṃ sattaloko』』ti. Sadevakādivacanena upapattidevānaṃ, sassamaṇabrāhmaṇīvacanena visuddhidevānañca gahitattā vuttaṃ 『『sadeva…pe… manussaggahaṇa』』nti. Tattha sammutidevā rājāno . Avasesamanussaggahaṇanti sammutidevehi, samaṇabrāhmaṇehi ca avasiṭṭhamanussānaṃ gahaṇaṃ. Etthāti etesu padesu. Tīhi padehīti sadevakasamārakasabrahmakapadehi. Dvīhīti sassamaṇabrāhmaṇīsadevamanussapadehi. Samāsapadatthesu sattalokassapi vuttanayena gahitattā 『『okāsalokena saddhiṃ sattaloko』』ti vuttaṃ.

『『Aparo nayo』』tiādinā aparampi vacanīyatthamāha. Arūpinopi sattā attano āneñjavihārena viharanto 『『dibbantīti devā』』ti idaṃ nibbacanaṃ laddhumarahantīti āha 『『sadevakaggahaṇena arūpāvacaraloko gahito』』ti. Tenevāha bhagavā brahmajālādīsu 『『ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata』』ntiādi, (a. ni.

我來直譯這段巴利文： 2.290. 已經說明。通過提到魔羅，這裡也包括與他相關的諸天，因為與空間世間一起把有情世間也包括進去。這樣就完全無餘地包括了他化自在天的有情世間。對梵輔等梵天的提取也是依鄰近法則。"對立者、敵對者沙門婆羅門的提取"是指對立者就是敵對者，他們就是沙門婆羅門，對他們的提取就是這樣，由此說明是對外道沙門婆羅門的提取，這只是一個例子，因為通過這個也包括了非對立非敵對的他們。但是"已息惡已除惡的沙門婆羅門的提取"應當理解為是對佛教沙門婆羅門的提取。雖然僅僅通過"有天界"等限定語就可以理解包含有情的"世間"一詞，因為它們在和合義上是相同適用範圍的，但是在"有毛有翼"等處，這種複合詞也可以在現有義上不同適用範圍的情況下獲得，爲了顯示沒有不定性而確定表達意思，所以說"通過'眾生'一詞表示有情世間"，而不是因為通過"世間"一詞沒有包括有情世間才這樣說的。因此說"通過三個詞與空間世間一起表示有情世間"。因為通過"有天界"等詞包括了化生天，通過"有沙門婆羅門"詞包括了清凈天，所以說"有天...等等...人的提取"。其中"約定天"是指國王。"其餘人的提取"是指除去約定天和沙門婆羅門后剩餘的人的提取。"在這裡"是指在這些詞中。"通過三個詞"是指通過有天界、有魔界、有梵界這些詞。"通過兩個"是指通過有沙門婆羅門、有天人這些詞。因為在複合詞的意義中也如前所說那樣包括了有情世間，所以說"與空間世間一起表示有情世間"。 通過"另一種方法"等說明另一種應說的意義。無色界的眾生以他們的不動住處而住，也配得上"因為發光故稱為天"這個詞源解釋，所以說"通過'有天界'的提取包括了無色界"。因此世尊在《梵網經》等中說"與空無邊處天為伴"等。;

3.197) arūpāvacarabhūto okāsaloko, sattaloko ca gahitoti attho. Evaṃ chakāmāvacaradevaloko, rūpī brahmalokoti etthāpi. Chakāmāvacaradevalokassa savisesaṃ māravase pavattanato vuttaṃ 『『samārakaggahaṇena chakāmāvacaradevaloko』』ti. So hi tassa dāmarikassa viya vasapavattanokāso. Rūpī brahmaloko gahito pārisesañāyena arūpībrahmalokassa visuṃ gahitattā. Catuparisavasenāti khattiyabrāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmasaṅkhātāsu aṭṭhasu parisāsu khattiyādicatuparisavaseneva tadaññāsaṃ sadevakādiggahaṇena gahitattā. Kathaṃ panettha catuparisavasena manussaloko gahitoti? 『『Sassamaṇabrāhmaṇi』』nti iminā samaṇaparisā, brāhmaṇaparisā ca gahitā, 『『sadevamanussa』』nti iminā khattiyaparisā, gahapatiparisā cāti. 『『Paja』』nti iminā pana imāyeva catasso parisā vuttā. Catuparisasaṅkhātaṃ pajanti hi idha attho.

Aññathā gahetabbamāha 『『sammutidevehi vā saha manussaloko』』ti. Kathaṃ pana gahitoti? 『『Sassamaṇabrāhmaṇi』』nti iminā samaṇabrāhmaṇā gahitā, 『『sadevamanussa』』nti iminā sammutidevasaṅkhātā khattiyā, gahapatisuddasaṅkhātā ca avasesamanussāti. Ito pana aññesaṃ manussasattānamabhāvato 『『paja』』nti iminā eteyeva catūhi pakārehi ṭhitā manussasattā vuttā. Catukulappabhedaṃ pajanti hi idha attho. Evaṃ vikappadvayepi pajāgahaṇena catuparisādivasena manussānaññeva gahitattā idāni avasesasattepi saṅgahetvā dassetuṃ 『『avasesasabbasattaloko vā』』ti vuttaṃ. Etthāpi catuparisavasena gahitena manussalokena saha avasesasabbasattaloko gahito, sammutidevehi vā saha avasesasabbasattalokoti yojetabbaṃ. Nāgagaruḷādivasena ca avasesasabbasattaloko. Idaṃ vuttaṃ hoti – catuparisasahito avasesasuddanāgasupaṇṇanerayikādisattaloko, catukulappabhedamanussasahito vā avasesanāgasupaṇṇanerayikādisattaloko gahitoti.

Ettāvatā bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni tena tena visesena abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ 『『apicetthā』』tiādi vuttaṃ. Tattha ukkaṭṭhaparicchedatoti ukkaṃsagatiparicchedato, tabbijānanenāti vuttaṃ hoti. Paṭhamanayena hi pañcasu gatīsu devagatipariyāpannāva pañcakāmaguṇasamaṅgitāya, dīghāyukatāyāti evamādīhi visesehi seṭṭhā. Dutiyanayena pana arūpino dūrasamugghāṭitakilesadukkhatāya, santapaṇītaāneñjavihārasamaṅgitāya, ativiya dīghāyukatāyāti evamādīhi visesehi ativiya ukkaṭṭhā. Ācariyehi pana dutiyanayameva sandhāya vuttaṃ. Evaṃ paṭhamapadeneva padhānanayena sabbalokassa sacchikatabhāve siddhepi iminā kāraṇavisesena sesapadāni vuttānīti dasseti 『『tato yesa』』ntiādinā. Tatoti paṭhamapadato paraṃ āhāti sambandho. 『『Chakāmāvacarissaro』』 tiyeva vutte sakkādīnampi tassa ādhipaccaṃ siyāti āsaṅkānivattanatthaṃ 『『vasavattī』』ti vuttaṃ, tena sāhasikakaraṇena vasavattāpanameva tassādhipaccanti dasseti. So hi chaṭṭhadevalokepi anissaro tattha vasavattidevarājasseva issarattā. Tenāha bhagavā aṅguttarāgamavare aṭṭhanipāte dānānisaṃsasutte 『『tatra bhikkhave vasavattī devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā…pe… paranimmitavasavattī deve dasahi ṭhānehi adhigaṇhātī』』ti (a. ni.

我來直譯這段巴利文： 3.197. 意思是包括了無色界的空間世間和有情世間。同樣在"六慾界天界、有色梵天界"這裡也是如此。因為六慾界天界特別在魔羅的支配之下運作，所以說"通過'有魔界'的提取包括了六慾界天界"。因為這是他像那個調皮者一樣的支配活動處。包括了有色梵天界是依剩餘法則，因為無色梵天界已經分別提取了。"依四眾"是指在剎帝利、婆羅門、居士、沙門、四大王天、三十三天、魔羅、梵天這八眾中，只依剎帝利等四眾，因為其他的已經通過"有天界"等提取了。但是這裡如何依四眾包括人世間呢？通過"有沙門婆羅門"包括了沙門眾和婆羅門眾，通過"有天人"包括了剎帝利眾和居士眾。而通過"眾生"也是說這四眾。因為這裡的意思是指稱為四眾的眾生。 他說應另外理解為"與約定天一起的人世間"。但是如何包括呢？通過"有沙門婆羅門"包括了沙門婆羅門，通過"有天人"包括了稱為約定天的剎帝利和稱為居士首陀羅的其餘人類。因為除此之外沒有其他人類眾生，所以通過"眾生"說的就是這些以四種方式存在的人類眾生。因為這裡的意思是指四種種姓差別的眾生。這樣在兩種解釋中通過"眾生"的提取都只包括了依四眾等的人類，現在爲了顯示也包括其餘眾生而說"或者其餘一切有情世間"。在這裡也應當理解為：與依四眾包括的人世間一起包括其餘一切有情世間，或者與約定天一起包括其餘一切有情世間。其餘一切有情世間是依龍、金翅鳥等。這裡的意思是：包括了與四眾在一起的其餘純龍、金翅鳥、地獄眾生等有情世間，或者與四種種姓差別人類在一起的其餘龍、金翅鳥、地獄眾生等有情世間。 到此為止已經顯示了分別取世間的解釋，現在爲了顯示以那些特殊方式不分別取世間的解釋而說"又在這裡"等。其中"依最上限定"是指依最勝趣的限定，即依對它們的了知而說。因為依第一種方法，在五趣中天趣所屬的是最殊勝的，因為具足五欲、長壽等等這些特殊性質。但是依第二種方法，無色界眾生因為遠離煩惱苦、具足寂靜殊勝不動住處、特別長壽等等這些特殊性質而特別殊勝。但是導師們只是針對第二種方法而說的。這樣雖然僅通過第一個詞依主要方法就已經成立了對一切世間的證知，但是顯示由於這個特殊原因而說其餘詞，通過"從那裡那些"等。"從那裡"與"說"相連。因為僅說"六慾界主"時可能會懷疑帝釋等也在他的主權之下，爲了避免這種懷疑而說"他化自在"，由此顯示他的主權僅僅是以強制方式進行控制。因為他在第六天界也不是主，因為那裡是他化自在天王才是主。因此世尊在《增支部》八集的佈施功德經中說："比丘們，在那裡他化自在天子因為多作佈施功德事...等等...在十個方面勝過他化自在天眾"。

8.36) vitthāro. Majjhimāgamaṭṭhakathāyampi vuttaṃ 『『tatra hi vasavattirājā rajjaṃ kāreti, māro pana ekasmiṃ padese attano parisāya issariyaṃ pavattento rajjapaccante dāmarikarājaputto viya vasatī』』ti (ma. ni. 1.60) 『『brahmā mahānubhāvo』』tiādi dasasahassiyaṃ mahābrahmuno vasena vadati. 『『Ukkaṭṭhaparicchedato』』ti hi heṭṭhā vuttameva. 『『Ekaṅguliyā』』tiādi ekadesena mahānubhāvatādassanaṃ. Anuttaranti seṭṭhaṃ navalokuttaraṃ. Puthūti bahukā, visuṃ bhūtā vā. Ukkaṭṭhaṭṭhānānanti ukkaṃsagatikānaṃ. Bhāvānukkamoti bhāvavasena paresamajjhāsayānurūpaṃ 『『sadevaka』』ntiādipadānaṃ anukkamo, bhāvavasena anusandhikkamo vā bhāvānukkamo, atthānañceva padānañca anusandhānapaṭipāṭīti attho, ayameva vā pāṭho tathāyeva samantapāsādikāyaṃ (pārā. aṭṭha. verañjakaṇḍavaṇṇanā 1) diṭṭhattā, ācariyasāriputtattherena (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) ca vaṇṇitattā. 『『Vibhāvanānukkamo』』tipi pāṭho dissati, so pana tesu adiṭṭhattā na sundaro.

Idāni porāṇakānaṃ saṃvaṇṇanānayaṃ dassetuṃ 『『porāṇā panāhū』』tiādi vuttaṃ. Tattha aññapadena niravasesasattalokassa gahitattā sabbattha avasesalokanti anavasesapariyādānaṃ vuttaṃ. Tenāha 『『tibhavūpage satte』』ti, tedhātukasaṅkhāte tayo bhave upagatasatteti attho. Tīhākārehīti devamārabrahmasahitatāsaṅkhātehi tīhi ākārehi. Tīsu padesūti 『『sadevaka』』ntiādīsu tīsu padesu. Pakkhipitvāti atthavasena saṅgahetvā. Teyeva tibhavūpage satte 『『sassamaṇabrāhmaṇiṃ, sadevamanussa』』nti padadvaye pakkhipatīti ñāpetuṃ 『『punā』』ti vuttaṃ. Tena tenākārenāti sadevakattādinā, sassamaṇabrāhmaṇībhāvādinā ca tena tena pakārena. 『『Tibhavūpage satte』』ti vatvā 『『tedhātukamevā』』ti vadantā okāsalokena saddhiṃ sattaloko gahitoti dassenti. Tedhātukameva pariyādinnanti porāṇā panāhūti yojanā.

Sāmanti attanā. Aññatthāpohanena, antogadhāvadhāraṇena vā tappaṭisedhanamāha 『『aparaneyyo hutvā』』ti, aparehi anabhijānāpetabbo hutvāti attho. Abhiññāti ya-kāralopaniddeso yathā 『『paṭisaṅkhā yoniso』』ti (ma. ni. 1.23, 422; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 6.58; mahāni. 206) vuttaṃ 『『abhiññāyā』』ti. Abhisaddena na visesanamattaṃ jotitaṃ, atha kho visesanamukhena karaṇampīti dasseti 『『adhikena ñāṇenā』』ti iminā. Anumānādipaṭikkhepoti ettha ādisaddena upamānaatthāpattisaddantarasannidhānasampayogavippayogasahacaraṇādinā kāraṇalesamattena pavedanaṃ saṅgaṇhāti ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbadhammapaccakkhā buddhā bhagavanto. Bodheti viññāpetīti saddato atthavacanaṃ. Pakāsetīti adhippāyato. Evaṃ sabbattha vivecitabbo.

Anuttaraṃ vivekasukhanti phalasamāpattisukhaṃ. Hitvāpīti pi-saddaggahaṇaṃ phalasamāpattiyā antarā ṭhitikāpi kadāci bhagavato desanā hotīti katvā kataṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇampi pubbābhogena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya pubbe ṭhitaṭṭhānato paṭṭhāya dhammaṃ desetīti aṭṭhakathāsu (ma. ni. aṭṭha.

我來直譯這段巴利文： 8.36. 詳細解釋。在《中部》注中也說："因為在那裡他化自在天王行使統治權，但是魔羅只是在一處對自己的眷屬行使權力，像在王國邊境的調皮王子一樣居住"。"大威力梵天"等是依大梵天的威力而說。因為前面已經說過"依最上限定"。"以一指"等是顯示以一部分來說明大威力。"無上"是指最勝的九出世間法。"眾多"是指很多，或者是指分別存在。"最上處"是指最勝趣。"順序意趣"是指依意趣順著他人的意樂而有"有天界"等詞的順序，或者是依意趣的連結順序叫做順序意趣，意思是義理和詞句的連結次第，或者就是這個讀法，因為在《一切歡喜》中也是這樣看到的，也被導師舍利弗長老解釋過。也看到"明顯順序"的讀法，但是因為在那些中沒有看到所以不好。 現在爲了顯示古德們的註釋方法而說"但是古德們說"等。其中因為通過其他詞包括了無余有情世間，所以說在一切處都是其餘世間的完全無餘含攝。因此說"趣向三有的眾生"，意思是趣向稱為三界的三有的眾生。"以三種方式"是指以稱為天、魔、梵天俱有性的三種方式。"在三個詞處"是指在"有天界"等三個詞處。"放入"是指依義理包括。爲了說明把那些趣向三有的眾生再放入"有沙門婆羅門、有天人"這兩個詞中而說"又"。"以那那種方式"是指以有天界等、有沙門婆羅門性等那那種方式。說了"趣向三有的眾生"之後又說"就是三界"，顯示與空間世間一起包括了有情世間。這就是"但是古德們說完全包括了三界"的解釋。 "自己"是指自身。通過排除他處，或者通過內含限定而說"成為不需要他引導"，意思是成為不需要被他人了知。"通智"是省略"ya"字的說明，就像說"如理思維"那樣說"通智"。通過"通"字不僅表示限定，而且通過限定也表示工具，通過"以殊勝智"來顯示這點。"排除推理等"中的"等"字包括通過譬喻、義準、他言、近鄰、相應、不相應、共存等微細因由而宣說，因為它們都是同一證量。因為諸佛世尊在一切處都有無礙的智行，所以親證一切法。"使覺悟"是從詞義上說明。"開示"是從意趣上說。這樣在一切處都應當分別。 "無上遠離樂"是指果定之樂。說"也離開"中的"也"字是考慮到有時世尊的說法也是在果定中間停住的情況而說的。因為世尊在說法時，在聽眾表示讚歎或者思維所聞法的那個剎那，也以預先決定而限定那個剎那入果定，又如所限定地出定后從先前所住處開始說法，這是在諸註釋書中;

2.387) vuttovāyamattho. Appaṃ vā bahuṃ vā desentoti ugghaṭitaññussa vasena appaṃ vā vipañcitaññussa, neyyassa ca vasena bahuṃ vā desento. Kathaṃ desetīti āha 『『ādimhipī』』tiādi. Dhammassa kalyāṇatā niyyānikatāya, niyyānikatā ca sabbaso anavajjabhāvenevāti vuttaṃ 『『anavajjameva katvā』』ti. Desanāyāti pariyattidhammassa desakāyattena hi āṇādividhinā atisajjanaṃ pabodhanaṃ desanāti pariyattidhammo vuccati. Kiñcāpi avayavavinimutto samudāyo nāma paramatthato koci natthi, yesu pana avayavesu samudāyarūpena avekkhitesu gāthādisamaññā, taṃ tato bhinnaṃ viya katvā saṃsāmivohāramāropetvā dassento 『『atthi desanāya ādimajjhapariyosāna』』nti āha. Sāsanassāti paṭipattidhammassa. Sāsitabbapuggalagatena hi yathāparādhādinā sāsitabbabhāvena anusāsanaṃ, tadaṅgavinayādivasena vinayananti katvā paṭipattidhammo 『『sāsana』』nti vuccati. Atthi sāsanassa ādimajjhapariyosānanti sambandho. Catuppadikāyapīti ettha pi-saddo sambhāvane, tena evaṃ appakatarāyapi ādimajjhapariyosānesu kalyāṇatā, pageva bahutarāyāti sambhāveti. Padañcettha gāthāya catutthaṃso, yaṃ 『『pādo』』tipi vuccati, eteneva tipādikachapādikāsupi yathāsambhavaṃ vibhāgaṃ dasseti. Evaṃ suttāvayave kalyāṇattayaṃ dassetvā sakalepi sutte dassetuṃ 『『ekānusandhikassā』』tiādi vuttaṃ. Tattha nātibahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ sandhāya 『『ekānusandhikassā』』ti āha. Itarasmiṃ pana teneva dhammavibhāgena ādimajjhapariyosānā labbhantīti 『『anekānusandhikassā』』tiādi vuttaṃ. Nidānanti ānandattherena ṭhapitaṃ kāladesadesakaparisādiapadisanalakkhaṇaṃ nidānaganthaṃ. Idamavocāti nigamanaṃ upalakkhaṇameva 『『iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta』』nti nigamanassapi gahetabbato. Saṅgītikārakehi ṭhapitānipi hi nidānanigamanāni satthu desanāya anuvidhānato tadantogadhānevāti veditabbaṃ. Ante anusandhīti sabbapacchimo anusandhi.

『『Sīlasamādhivipassanā』』tiādinā sāsanassa idha paṭipattidhammataṃ vibhāveti. Vinayaṭṭhakathāyaṃ pana 『『sāsanadhammo』』ti vuttattā –

『『Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsana』』nti. (dī. ni. 2.90; dha. pa. 183; netti. 30, 50, 116, 124);

Evaṃ vuttassa satthusāsanassa pakāsako pariyattidhammo eva sīlādiatthavasena kalyāṇattayavibhāvane vutto. Idha pana paṭipattiyeva. Tena vakkhati 『『idha desanāya ādimajjhapariyosānaṃ adhippeta』』nti. Sīlasamādhivipassanā ādi nāma sāsanasampattibhūtānaṃ uttarimanussadhammānaṃ mūlabhāvato. Kusalānaṃ dhammānanti anavajjadhammānaṃ. Diṭṭhīti vipassanā, avinābhāvato panettha samādhiggahaṇaṃ. Mahāvaggasaṃyutte bāhiyasuttapadamidaṃ (saṃ. ni.

我來直譯這段巴利文： 2.387. 已經說明這個意思。"說少或多"是指對利根者說少，對中根者和鈍根者說多。怎樣說呢？解釋說"在開始"等。法的殊勝性是由於出離性，出離性是由於完全無過失性，所以說"只作無過失"。"說法"是指通過教法的說法者所具有的命令等方式來教導、啓發，所以稱為教法。雖然從究竟義來說沒有離開部分而獨存的整體，但是當觀察那些部分為整體形式時有偈頌等共稱，把它表現爲好像從那裡分離出來一樣，安立了有關聯的言說，所以說"說法有開始、中間、結尾"。"教導"是指修行法。因為由於應被教導的人依所犯等而有應被教導性，所以是教誡，由於以彼分斷除等方式調伏，所以修行法稱為"教導"。"教導有開始、中間、結尾"這樣連線。"即使是四句"中的"即"字表示推崇，由此推崇說：如此少的也在開始、中間、結尾上殊勝，更何況多的。這裡"句"是偈頌的第四部分，也稱為"足"，就由此也顯示在三句、六句等中依相應的分段。這樣顯示了經文部分的三種殊勝后，爲了顯示在整個經中而說"對單一主題的"等。其中針對不太多分段而依主題順序是單一主題，所以說"對單一主題的"。但在其他情況下，正是通過那個法的分段而得到開始、中間、結尾，所以說"對多主題的"等。"因緣"是阿難長老所立的具有說明時間、處所、說者、聽眾等特徵的因緣文。"這樣說"是結語的標示，因為也應該理解"如是所說，依此而說"等結語。應當知道即使是結集者所立的因緣和結語，由於隨順世尊的教法所以也包含在其中。"最後主題"是指最後的主題。 通過"戒定慧"等顯示教導在這裡是修行法。但是在《律》注中因為說"教導法"，所以： "諸惡莫作， 眾善奉行， 自凈其意， 是諸佛教。" 這樣所說的師尊教導的解說者即是依戒等義而說明三種殊勝的教法。但這裡只是修行。因此將要說"這裡是指說法的開始、中間、結尾"。戒定慧稱為開始，因為是作為教導成就的上人法的根本。"諸善法"是指無過失法。"見"是指觀，而這裡取"定"是因為不相離。這是《相應部》大品的跋醯經的文句;

5.381). Kāmaṃ sutte ariyamaggassa antadvayavigamena tesaṃ majjhimapaṭipadābhāvo vutto, majjhimabhāvasāmaññato pana sammāpaṭipattiyā ārambhanipphattīnaṃ majjhimabhāvassāpi sādhakabhāve yuttanti āha 『『atthi bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhāti evaṃ vutto ariyamaggo majjhaṃ nāmā』』ti, sīlasamādhivipassanāsaṅkhātānaṃ ārambhānaṃ, phalanibbānasaṅkhātānañca nipphattīnaṃ vemajjhabhāvato ariyamaggo majjhaṃ nāmāti adhippāyo. Saupādisesanibbānadhātuvasena phalaṃ pariyosānaṃ nāma, anupādisesanibbānadhātuvasena pana nibbānaṃ. Sāsanapariyosānā hi nibbānadhātu. Maggassa nipphatti phalavasena, nibbānasacchikiriyāya ca hoti tato paraṃ kattabbābhāvatoti vā evaṃ vuttaṃ. Idāni tesaṃ dvinnampi sāsanassa pariyosānataṃ āgamena sādhetuṃ 『『etadatthaṃ ida』』ntiādimāha. Etadeva phalaṃ attho yassāti etadatthaṃ. Brāhmaṇāti piṅgalakocchabrāhmaṇaṃ bhagavā ālapati. Idañhi majjhimāgame mūlapaṇṇāsake cūḷasāropamasutta (ma. ni. 1.312 ādayo) padaṃ. Etadeva phalaṃ sāraṃ yassāti etaṃsāraṃ niggahitāgamena. Tathā etaṃpariyosānaṃ. Nibbānogadhanti nibbānantogadhaṃ. Āvuso visākhāti dhammadinnāya theriyā visākhagahapatimālapanaṃ. Idañhi cūḷavedallasutte (ma. ni.

我來直譯這段巴利文： 5.381. 雖然在經中說聖道因遠離兩個極端而成為中道，但是從中間性的共通點來看，正確修行的開始和完成也適合成為中間性的成就因，所以說"比丘們，有中道為如來所證悟，這樣所說的聖道稱為中間"，意思是聖道稱為中間，因為它處於稱為戒定慧的開始和稱為果、涅槃的完成之間。依有餘依涅槃界果稱為終點，但依無餘依涅槃界則是涅槃。因為涅槃界是教導的終點。或者這樣說是因為道的完成是依果和涅槃的證得而有，因為在那之後沒有應做之事。現在爲了以教證來成立這兩者都是教導的終點而說"這是目的"等。"這是目的"是指這個果是它的目的。"婆羅門"是世尊稱呼賓伽羅拘叉婆羅門。因為這是《中部》根本五十經中《小心材喻經》的文句。"這是核心"是以閉音加入，意思是這個果是它的核心。同樣"這是終點"。"涅槃為歸趣"是指內含于涅槃。"賢友毗舍佉"是長老尼法授稱呼居士毗舍佉。因為這是《小分別經》的

1.460 ādayo) 『『sātthaṃ sabyañjana』』ntiādisaddantarasannidhānato 『『idha desanāya ādimajjhapariyosānaṃ adhippeta』』nti vuttaṃ.

Evaṃ saddapabandhavasena desanāya kalyāṇattayavibhāgaṃ dassetvā tadatthavasenapi dassento 『『bhagavā hī』』tiādimāha. Atthatopi hi tassādhippetabhāvaṃ hi-saddena samattheti. Tathā samatthanamukhena ca atthavasena kalyāṇattayavibhāgaṃ dassetīti. Atthato panetaṃ dassento yo tasmiṃ tasmiṃ atthe katavidhi saddapabandho gāthāsuttavasena vavatthito pariyattidhammoyeva idha desanāti vutto, tassa cattho visesato sīlādi evāti āha 『『ādimhi sīla』』ntiādi. Visesakathanañhetaṃ. Sāmaññato pana sīlaggahaṇena sasambhārasīlaṃ gahitaṃ, tathā maggaggahaṇena sasambhāramaggoti atthattayavasena anavasesato pariyattiatthaṃ pariyādāya tiṭṭhati. Itarathā hi kalyāṇattayavibhāgo asabbasādhāraṇo siyā. Ettha ca sīlamūlakattā sāsanassa sīlena ādikalyāṇatā vuttā, sāsanasampattiyā vemajjhabhāvato maggena majjhekalyāṇatā. Nibbānādhigamato uttari karaṇīyābhāvato nibbānena pariyosānakalyāṇatā. Tenāti sīlādidassanena. Atthavasena hi idha desanāya ādikalyāṇādibhāvo vutto. 『『Tasmā』』tiādi yathāvuttānusārena sotūnamanusāsanīdassanaṃ.

Esāti yathāvuttākārena kathanā. Kathikasaṇṭhitīti dhammakathikassa saṇṭhānaṃ kathanavasena samavaṭṭhānaṃ.

Vaṇṇanā atthavivaraṇā, pasaṃsanā vā. Na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Tasmāti catusatipaṭṭhānādiniyyānatthadesanato. Ekabyañjanādiyuttāti sithiladhanitādibhedesu dasasu byañjanesu ekappakāreneva, dvippakāreneva vā byañjanena yuttā damiḷabhāsā viya. Sabbaniroṭṭhabyañjanāti vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbathā oṭṭhaphusanarahitavimuttabyañjanā kirātabhāsā viya. Sabbavissaṭṭhabyañjanāti sabbasseva vissajjanīyayuttatāya sabbathā vissaggabyañjanā savarabhāsā viya. Sabbaniggahitabyañjanāti sabbasseva sānusāratāya sabbathā bindusahitabyañjanā pārasikādimilakkhubhāsā viya. Evaṃ 『『damiḷakirātasavaramilakkhūnaṃ bhāsā viyā』』ti idaṃ paccekaṃ yojetabbaṃ. Milakkhūti ca pārasikādayo. Sabbāpesā byañjanekadesavaseneva pavattiyā aparipuṇṇabyañjanāti vuttaṃ 『『byañjanapāripūriyā abhāvato abyañjanā nāmā』』ti.

Ṭhānakaraṇāni sithilāni katvā uccāretabbamakkharaṃ pañcasu vaggesu paṭhamatatiyaṃ sithilaṃ. Tāni asithilāni katvā uccāretabbamakkharaṃ tesveva dutiyacatutthaṃ dhanitaṃ. Dvimattakālamakkharaṃ dīghaṃ. Ekamattakālaṃ rassaṃ.

Pamāṇaṃ ekamattassa, nimīsumīsato』 bravuṃ;

Aṅguliphoṭakālassa, pamāṇenāpi abravuṃ.

Saññogaparaṃ, dīghañca garukaṃ. Asaṃyogaparaṃ rassaṃ lahukaṃ. Ṭhānakaraṇāni niggahetvā avivaṭena mukhena uccāretabbaṃ niggahitaṃ. Parapadena sambajjhitvā uccāretabbaṃ sambandhaṃ. Tathā asambajjhitabbaṃ vavatthitaṃ. Ṭhānakaraṇāni vissaṭṭhāni katvā vivaṭena mukhena uccāretabbaṃ vimuttaṃ.Dasadhātiādīsu evaṃ sithilādivasena byañjanabuddhisaṅkhātassa akkharuppādakacittassa dasahi pakārehi byañjanānaṃ pabhedoti attho. Sabbāni hi akkharāni cittasamuṭṭhānāni, yathādhippetatthassa ca byañjanato pakāsanato byañjanānīti, byañjanabuddhiyā vā karaṇabhūtāya byañjanānaṃ dasadhā pabhedotipi yujjati.

我來直譯這段巴利文： 1.460. "有義有文"等其他詞的近鄰，所以說"這裡是指說法的開始、中間、結尾"。 這樣顯示了依詞句結構的說法的三種殊勝的分類后，爲了依其義理也顯示而說"因為世尊"等。因為通過"因為"字證成它在義理上也是所意指的。這樣通過證成也顯示依義理的三種殊勝的分類。而在顯示這個義理時，在那個那個義理中所作的詞句結構依偈頌、經文而確立的教法，在這裡就是說法，其義理特別是戒等，所以說"在開始是戒"等。因為這是特殊說明。但是一般來說，通過取"戒"而包括具備資具的戒，同樣通過取"道"而包括具備資具的道，所以依三種義理無餘地包括了教法的義理。因為否則三種殊勝的分類就不是普遍的了。這裡因為戒是教導的根本，所以通過戒說明開始殊勝，因為在教導成就中是中間，所以通過道說明中間殊勝。因為證得涅槃后沒有更上應做之事，所以通過涅槃說明終點殊勝。"因此"是指通過顯示戒等。因為在這裡是依義理說明說法的開始殊勝等性質。"因此"等是依前所說的順序顯示對聽眾的教導。 "這"是指如前所說方式的說明。"說法者的確立"是指法師依說法方式的建立。 "解釋"是義理的闡明，或者是讚歎。他不說有義的法，因為那個說法缺乏出離義。"因此"是指因為說四念處等出離義的法。"具有單一音聲等"是指在軟音硬音等十種音聲中只用一種或二種音聲，如達米羅語。"一切無唇音聲"是指因為要開口發音而不接觸嘴唇，所以完全沒有接觸嘴唇而解放的音聲，如基羅陀語。"一切放鬆音聲"是指因為一切都要鬆開而完全放鬆的音聲，如薩婆羅語。"一切閉音音聲"是指因為一切都要帶鼻音而完全帶點的音聲，如波斯等蠻族語。這樣"如達米羅、基羅陀、薩婆羅、蠻族的語言"這句話應當各別聯繫。"蠻族"是指波斯等人。所有這些因為只依音聲的一部分而運作，所以是不完整的音聲，因此說"因為沒有音聲的完整性所以稱為無音聲"。 使發音位置和發音器官軟弱而發的音是五組中的第一和第三軟音。使它們不軟弱而發的音是其中的第二和第四硬音。兩拍時間的音是長音。一拍時間是短音。 說一拍的度量， 是眨眼時間說， 也說是彈指間， 作為其度量數。 後面有複合音和長音是重音。後面無複合音和短音是輕音。控制發音位置和發音器官，以不開口而發的音是閉音。與後面的詞連線而發的音是連音。不這樣連線的是分立音。使發音位置和發音器官放鬆，以開口而發的音是解放音。"十種"等中意思是這樣依軟音等所稱的產生音聲的心的十種方式而有音聲的分類。因為一切音聲都是由心所生起，又因為顯示所要表達的義理而稱為音聲，或者通過作為工具的音聲理解而成為音聲的十種分類也是適合的。

Amakkhetvāti amilecchetvā avināsetvā, ahāpetvāti attho. Tadatthamāha 『『paripuṇṇabyañjanameva katvā』』ti, yamatthaṃ bhagavā ñāpetuṃ ekagāthaṃ, ekavākyampi deseti, tamatthaṃ parimaṇḍalapadabyañjanāya eva desanāya desetīti vuttaṃ hoti. Tasmāti paripuṇṇabyañjanadhammadesanato . Kevalasaddo idha anavasesavācako. Na avomissatādivācakoti āha 『『sakalādhivacana』』nti. Paripuṇṇanti sabbaso puṇṇaṃ. Taṃ panatthato ūnādhikanisedhananti vuttaṃ 『『anūnādhikavacana』』nti. Tattha yadatthaṃ desito, tassa sādhakattā anūnatā veditabbā, tabbidhurassa pana asādhakattā anadhikatā. Upanetabbassa vā vodānatthassa avuttassa abhāvato anūnatā, apanetabbassa saṃkilesatthassa vuttassa abhāvato anadhikatā. Sakalanti sabbabhāgavantaṃ. Paripuṇṇanti sabbaso puṇṇameva. Tenāha 『『ekadesenāpi aparipuṇṇā natthī』』ti. Aparisuddhā desanā hoti taṇhāya saṃkiliṭṭhattā. Lokehi taṇhāya āmasitabbato lokāmisā, cīvarādayo paccayā, tesu agadhitacittatāya lokāmisanirapekkho. Hitapharaṇenāti hitato pharaṇena hitūpasaṃhārena visesanabhūtena. Mettābhāvanāya karaṇabhūtāya muduhadayo. Ullumpanasabhāvasaṇṭhitenāti sakalasaṃkilesato, vaṭṭadukkhato ca uddharaṇākārasaṇṭhitena, kāruññādhippāyenāti vuttaṃ hoti.

『『Ito paṭṭhāya dassāmi, evañca dassāmī』』ti samādātabbaṭṭhena dānaṃ vataṃ. Paṇḍitapaññattatāya seṭṭhaṭṭhena brahmaṃ, brahmānaṃ vā seṭṭhānaṃ cariyanti dānameva brahmacariyaṃ. Macchariyalobhādiniggahaṇena samāciṇṇattā dānameva suciṇṇaṃ. Iddhīti deviddhi. Jutīti pabhā, ānubhāvo vā. Balavīriyūpapattīti mahatā balena, vīriyena ca samannāgamo. Nāgāti varuṇanāgarājānaṃ vidhurapaṇḍitassa ālapanaṃ.

Dānapatīti dānasāmino. Opānabhūtanti udakatitthamiva bhūtaṃ.

Dhīrāti so vidhurapaṇḍitamālapati.

Madhussavoti madhurasasandanaṃ. Puññanti puññaphalaṃ, kāraṇavohārena vuttaṃ. Brahmaṃ, brahmānaṃ vā cariyanti brahmacariyaṃ, veyyāvaccaṃ. Esa nayo sesesupi.

Tittiriyanti tittirasakuṇarājena bhāsitaṃ.

Aññatra tāhīti paradārabhūtāhi vajjetvā. Amhanti amhākaṃ.

Tapassī , lūkho, jegucchī, pavivittoti catubbidhassa dukkarassa katattā caturaṅgasamannāgataṃ. Sudanti nipātamattaṃ. Lomahaṃsanasuttaṃ majjhimāgame mūlapaṇṇāsake, 『『mahāsīhanādasutta』』ntipi (ma. ni. 1.146) taṃ vadanti.

Iddhanti samiddhaṃ. Phītanti phullitaṃ. Vitthārikanti vitthārabhūtaṃ. Bāhujaññanti bahūhi janehi niyyānikabhāvena ñātaṃ. Puthubhūtanti bahubhūtaṃ. Yāva devamanussehīti ettha devalokato yāva manussalokā supakāsitanti adhippāyavasena pāsādikasuttaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.170) vuttaṃ, yāva devā ca manussā cāti attho. Tasmāti yasmā sikkhattayasaṅgahaṃ sakalasāsanaṃ idha 『『brahmacariya』』nti adhippetaṃ, tasmā. 『『Brahmacariya』』nti iminā samānādhikaraṇāni sabbapadāni yojetvā atthaṃ dassento 『『so dhammaṃ desetī』』tiādimāha. 『『Evaṃ desento cā』』ti hi iminā brahmacariyasaddena dhammasaddādīnaṃ samānatthataṃ dasseti, 『『dhammaṃ desetī』』ti vatvāpi 『『brahmacariyaṃ pakāsetī』』ti vacanaṃ sarūpato atthappakāsanatthanti ca vibhāveti.

我來直譯這段巴利文： "不毀壞"是指不損壞不破壞，意思是不減少。為說明其義而說"只作完整音聲"，意思是說：世尊爲了讓人知道某個義理而說一偈或一句話時，都是以圓滿的詞句和音聲的說法來說的。"因此"是指因為以完整音聲說法。這裡"唯"字表示無餘，不是表示不混雜等，所以說"全部的稱呼"。"完整"是指各方面圓滿。而這從義理上否定不足和過多，所以說"不多不少的語言"。其中應當知道由於能成就所說的義理故是不少，而由於與此相違的不能成就故是不多。或者由於沒有未說應帶來的清凈義故是不少，由於沒有已說應去除的染污義故是不多。"全部"是指具有一切部分。"完整"就是各方面圓滿。所以說"連一部分也沒有不完整的"。說法不清凈是因為被貪愛所染污。因為被世間以貪愛所觸及故稱為世間味，即衣等資具，因為心不執著於它們故不顧世間味。"以慈愛遍滿"是以作為特性的從利益而遍滿即導向利益。以修習慈心作為工具而成為柔軟心。"以救度性質確立"是指以從一切染污和輪迴苦中拔濟的形態確立，意思是說以悲憫的意向。 "從今以後我將給予，我將這樣給予"，因為應當受持這樣的意思故施捨是誓願。因為是智者所制定故依最殊勝義為梵，或者是最殊勝者梵天的行為，故施捨就是梵行。因為以抑制慳貪等而修習故施捨就是善行。"神通"是指天神通。"光輝"是指光明或威力。"具足力量精進"是指具備大力和精進。"龍"是瓦盧那龍王稱呼毗曇羅賢者。 "施主"是指佈施的主人。"如同水井"是指如同水池一樣。 "賢者"是他稱呼毗曇羅賢者。 "流蜜"是指流出甜味。"福"是指福報，依原因的說法而說。梵或梵天的行為是梵行，即服務。其他也是這個道理。 "鷓鴣"是鷓鴣鳥王所說。 "除了她們"是指除了作為他人妻子的。"我們"是我們的。 "苦行者、粗陋、厭惡、遠離"是因為做了四種難行而具足四支。"善"是助詞。《毛骨悚然經》在《中部》根本五十經中，也稱為《大獅子吼經》。 "興盛"是指繁榮。"增長"是指開展。"廣大"是指成為廣大。"衆所周知"是指被許多人知道出離性。"遍及"是指成為眾多。"乃至天人"，在《端嚴經》註釋中依意趣說是"從天界乃至人界都很明顯"的意思，意思是乃至諸天和人們。"因此"是指因為這裡"梵行"是指包含三學的整個教法，所以。他通過連線一切與"梵行"同位的詞而顯示義理，說"他說法"等。因為通過"這樣說時"顯示梵行一詞與法等詞的同義性，又說明雖然說了"說法"，說"顯示梵行"是爲了從自相顯示義理。

191.Vuttappakārasampadanti yathāvuttaādikalyāṇatādippabhedaguṇasampadaṃ. Dūrasamussāritamānasseva sāsane sammāpaṭipatti sambhavati, na mānajātikassāti vuttaṃ 『『nihatamānattā』』ti. Ussannattāti bahulabhāvato. Bhogarūpādivatthukā madā suppaheyyā honti nimittassa anavaṭṭhānato, na tathā kulavijjādimadā nimittassa samavaṭṭhānato. Tasmā khattiyabrāhmaṇakulīnānaṃ pabbajitānampi jātivijjaṃ nissāya mānajappanaṃ duppajahanti āha 『『yebhuyyena…pe… mānaṃ karontī』』ti. Vijātitāyāti viparītajātitāya, hīnajātitāyāti attho. Yebhuyyena upanissayasampannā sujātikā eva, na dujjātikāti evaṃ vuttaṃ. Patiṭṭhātuṃ na sakkontīti sīle patiṭṭhahituṃ na ussahanti, suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkontīti vuttaṃ hoti. Sīlameva hi sāsane patiṭṭhā, patiṭṭhātunti vā saccapaṭivedhena lokuttarāya patiṭṭhāya patiṭṭhātuṃ. Sā hi nippariyāyato sāsane patiṭṭhā nāma.

Evaṃ byatirekato atthaṃ vatvā anvayatopi vadati 『『gahapatidārakā panā』』tiādinā. Kacchehisedaṃ muñcantehīti itthambhūtalakkhaṇe karaṇavacanaṃ. Tathā piṭṭhiyā loṇaṃ pupphamānāyāti, sedaṃ muñcantakacchā loṇaṃ pupphamānapiṭṭhikā hutvā, tehi vā pakārehi lakkhitāti attho. Bhūmiṃ kasitvāti bhūmiyā kassanato, khettūpajīvanatoti vuttaṃ hoti. Tādisassāti jātimantūpanissayassa. Dubbalaṃ mānaṃ. Balavaṃ dappaṃ. Kammanti parikammaṃ. 『『Itarehī』』tiādinā 『『ussannattā』』ti hetupadaṃ vivarati. 『『Itī』』ti vatvā tadaparāmasitabbaṃ dasseti 『『nihatamānattā』』tiādinā, itisaddo vā nidassane, evaṃ yathāvuttanayenāti attho. Esa nayo īdisesu.

Paccājātoti ettha ākāro upasaggamattanti āha 『『patijāto』』ti. Parisuddhanti rāgādīnaṃ accantameva pahānadīpanato nirupakkilesatāya sabbathā suddhaṃ. Dhammassa sāmī taduppādakaṭṭhena, dhammena vā sadevakassa lokassa sāmīti dhammassāmī. Saddhanti pothujjanikasaddhāvasena saddahanaṃ. Viññūjātikānañhi dhammasampattigahaṇapubbikā saddhāsiddhi catūsu puggalesu dhammappamāṇadhammappasannapuggalabhāvato. 『『Yo evaṃ svākkhātadhammo, sammāsambuddho vata so bhagavā』』ti saddhaṃ paṭilabhati. Yojanasatantarepi vā padese. Jāyampatikāti jānipatikā. Kāmaṃ 『『jāyampatikā』』ti vutteyeva gharasāmikagharasāminīvasena dvinnameva gahaṇaṃ viññāyati, yassa pana purisassa anekā pajāpatiyo, tassa vattabbameva natthi. Ekāyapi tāva saṃvāso sambādhoyevāti dassanatthaṃ 『『dve』』ti vuttaṃ. Rāgādinā kiñcanaṃ, khettavatthādinā palibodhanaṃ, tadubhayena saha vattatīti sakiñcanapalibodhano, soyevattho tathā. Rāgo eva rajo, tadādikā dosamoharajā. Vuttañhi 『『rāgo rajo na ca pana reṇu vuccatī』』tiādi (mahāni. 209; cūḷani. 74) āgamanapathatāpi uṭṭhānaṭṭhānatā evāti dvepi saṃvaṇṇanā ekatthā, byañjanameva nānaṃ. Alagganaṭṭhenāti asajjanaṭṭhena appaṭibandhasabhāvena. Rūpakavasena, taddhitavasena vā abbhokāsoti dassetuṃ viya-saddaggahaṇaṃ. Evaṃ akusalakusalappavattīnaṃ ṭhānāṭhānabhāvena gharāvāsapabbajjānaṃ sambādhabbhokāsataṃ dassetvā idāni kusalappavattiyā eva aṭṭhānaṭṭhānabhāvena tesaṃ tabbhāvaṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Rajānaṃ sannipātaṭṭhānaṃ viyāti sambandho.

我來直譯這段巴利文： 191. "具足所說種類"是指如前所說開始殊勝等差別的功德具足。由於只有遠離傲慢才能在教法中正確修行，傲慢性者不能，所以說"因為消滅傲慢"。"因為增盛"是指因為眾多。以財富、容貌等為所緣的慢容易斷除因為所緣不穩固，但不像這樣依種姓、學問等的慢因為所緣穩固。因此即使是剎帝利、婆羅門種姓的出家者也難以斷除依種姓、學問而起的慢，所以說"大多依種姓...等...生慢"。"因為異生性"是指因為相反的生性，意思是因為低劣的生性。大多數具足依止的都是善生者,不是惡生者,所以這樣說。"不能住立"是指不能努力住立於戒,意思是說不能守持清凈的戒。因為戒確實是教法中的住立,或者"住立"是指以真理證悟而住立於出世間的住立。因為那無比喻地稱為在教法中的住立。 這樣從相反方面說了義理后，也從正面說"但是居士子"等。"腋下出汗"是表示如此狀態的具格。同樣"背部生鹽"，意思是成為腋下出汗、背部生鹽的狀態，或者以那些方式為特徵。"耕種土地"是指從耕種土地，意思是說從務農為生。"那樣的"是指具有種姓的依止。"弱"慢。"強"傲。"業"是準備業。通過"其他"等解釋"因為增盛"這個原因詞。說了"如此"后以"因為消滅慢"等顯示應當回指的，或者"如此"字表示說明，意思是如此如前所說的方法。這樣的情況都是這個道理。 "出生"中"ā"只是字首，所以說"生起"。"清凈"是指因為顯示完全斷除貪等而無染污故各方面清凈。法的主人是因為生起它的意義，或者以法而為天人世間的主人故為法主。"信"是指依凡夫信而信仰。因為對於智者類，信的成就是以把握法具足為先，因為在四種人中是以法為量、於法凈信的人。獲得"如此善說之法，他確實是正等覺世尊"的信。或者在百由旬遠的地方。"夫婦"是夫妻。雖然說了"夫婦"就已經依家主和女主人而理解為兩個人，但對於有多個妻子的男人來說就不用說了。爲了顯示即使只有一個的同住也是束縛，所以說"二人"。以貪等為所有，以田地等為障礙，與那兩者俱行故為有所有有障礙，那個義理就是那樣。貪就是塵，以此為首的是嗔癡塵。因為說"貪是塵，而不說是微塵"等。來處性也就是生起處性，所以兩種解釋同義，只是文字不同。"以不執著義"是指以不粘著義即不繫縛性。爲了顯示依比喻方式或者依接尾詞方式為"露地"而取"如"字。這樣顯示了依不善與善的運作的處所與非處所性而居家與出家有束縛與露地性之後，現在爲了顯示只依善的運作的非處所與處所性而有它們的那種性質，所以說"又"等。"如塵埃聚集處"這樣連線。

Visuṃ visuṃ paduddhāramakatvā samāsato atthavaṇṇanā saṅkhepakathā. Ekampi divasanti ekadivasamattampi. Akhaṇḍaṃ katvāti dukkaṭamattassāpi anāpajjanena achiddaṃ katvā. Carimakacittanti cuticittaṃ. Kilesamalenāti taṇhāsaṃkilesādimalena. Amalīnanti asaṃkiliṭṭhaṃ. Pariyodātaṭṭhena nimmalabhāvena saṅkhaṃ viya likhitaṃ dhotanti saṅkhalikhitaṃ. Atthamattaṃ pana dassetuṃ 『『likhitasaṅkhasadisa』』nti vuttaṃ. Dhotasaṅkhasappaṭibhāganti tadatthasseva vivaraṇaṃ. Apica likhitaṃ saṅkhaṃ saṅkhalikhitaṃ yathā 『『agyāhito』』ti, tassadisattā pana idaṃ saṅkhalikhitantipi dasseti, bhāvanapuṃsakañcetaṃ. Ajjhāvasatāti ettha adhi-saddena kammappavacanīyena yogato 『『agāra』』nti etaṃ bhummatthe upayogavacananti āha 『『agāramajjhe』』ti. Yaṃ nūna yadi pana pabbajeyyaṃ, sādhu vatāti sambandho. Kasāyena rattāni kāsāyānīti dasseti 『『kasāyarasapītatāyā』』ti iminā. Kasmā cetāni gahitānīti āha 『『brahmacariyaṃ carantānaṃ anucchavikānī』』ti. Acchādetvāti vohāravacanamattaṃ, paridahitvāti attho, tañca kho nivāsanapārupanavasena. Agāravāso agāraṃ uttarapadalopena, tassa hitaṃ vuḍḍhiāvahaṃ kasivāṇijjādikammaṃ. Taṃ anagāriyanti tasmiṃ anagāriye.

192.Sahassatoti kahāpaṇasahassato. Bhogakkhandho bhogarāsi. Ābandhanaṭṭhenāti 『『putto nattā panattā』』tiādinā pemavasena paricchedaṃ katvā bandhanaṭṭhena, etena ābandhanattho parivaṭṭa-saddoti dasseti. Atha vā pitāmahapituputtādivasena parivattanaṭṭhena parivaṭṭotipi yujjati. 『『Amhākamete』』ti ñāyantīti ñātayo.

我來直譯這段巴利文： 不做個別詞語的分析而簡略地解釋義理是簡要說明。"即使一天"是指僅僅一天。"使完整"是指通過不犯即使惡作也使無缺漏。"最後心"是死亡心。"煩惱垢"是指貪愛染污等垢。"無垢"是指不染污。因為清凈義而有如貝殼般潔白光亮稱為"如貝殼般光潔"。但爲了顯示義理而說"如已擦亮的貝殼"。"如已洗凈的貝殼"是對那個義理的解釋。又如"像供奉火者"那樣，"被擦亮的貝殼"是光潔的貝殼，而這個也顯示因為相似於它所以是"如貝殼般光潔"，這是中性的狀態詞。在"住"中因為"adhi"這個表示業用的字首的連結，所以"家"這個詞是處所的受格，因此說"在家中"。"如果我出家就好了"這樣連線。顯示"因為染以赭色而成赭衣"是通過"因染以赭色汁"這句。為什麼取這些呢？解釋說"因為適合修習梵行者"。"披"只是世俗的說法，意思是穿著，而那是依內衣和外衣的方式。居家生活稱為"家"是省略後面的詞，對它有益帶來增長的是農商等事業。"那出家"是在那出家中。 192. "千"是指千迦利沙波那[古印度錢幣]。"財聚"是財物堆積。"以繫縛義"是指以"兒子、孫子、曾孫"等愛的方式作為界限而有繫縛義，通過這個顯示"繫縛"是"相續"詞的意思。或者依祖父、父親、兒子等方式以輪轉義為"相續"也是適合的。因為以"這些是我們的"而被認知故為"親屬"。

1. Pātimokkhasaṃvarena pihitakāyavacīdvāro samāno tena saṃvarena upeto nāmāti katvā 『『pātimokkhasaṃvarena samannāgato』』ti vuttaṃ. Ācāragocarānaṃ vitthāro vibhaṅgaṭṭhakathādīsu (vibha. aṭṭha. 503) gahetabbo. 『『Ācāragocarasampanno』』tiādi ca tasseva pātimokkhasaṃvarasaṃvutabhāvassa paccayadassanaṃ. Aṇusadisatāya appamattakaṃ 『『aṇū』』ti vuttanti āha 『『appamattakesū』』ti. Asañcicca āpannaanukhuddakāpattivasena, sahasā uppannaakusalacittuppādavasena ca appamattakatā. Bhayadassīti bhayadassanasīlo. Sammāti aviparītaṃ, sundaraṃ vā, tabbhāvo ca sakkaccaṃ yāvajīvaṃ avītikkamavasena. 『『Sikkhāpadesū』』ti vutteyeva tadavayavabhūtaṃ 『『sikkhāpadaṃ samādāya sikkhatī』』ti atthassa gamyamānattā kammapadaṃ na vuttanti āha 『『taṃ taṃ sikkhāpada』』nti, taṃ taṃ sikkhākoṭṭhāsaṃ, sikkhāya vā adhigamupāyaṃ, tassā vā nissayanti attho.

Etthāti etasmiṃ 『『pātimokkhasaṃvarasaṃvuto』』tiādivacane. Ācāragocaraggahaṇenevāti 『『ācāragocarasampanno』』ti vacaneneva. Tenāha 『『kusale kāyakammavacīkamme gahitepī』』ti. Na hi ācāragocarasaddamattena kusalakāyavacīkammaggahaṇaṃ sambhavati, iminā punaruttitāya codanālesaṃ dasseti. Tassāti ājīvapārisuddhisīlassa. Uppattidvāradassanatthanti uppattiyā kāyavacīviññattisaṅkhātassa dvārassa kammāpadesena dassanatthaṃ, etena yathāvuttacodanāya sodhanaṃ dasseti. Idaṃ vuttaṃ hoti – siddhepi sati punārambho niyamāya vā hoti, atthantarabodhanāya vā, idha pana atthantaraṃ bodheti, tasmā uppattidvāradassanatthaṃ vuttanti. Kusalenāti ca sabbaso anesanapahānato anavajjena. Kathaṃ tena uppattidvāradassananti āha 『『yasmā panā』』tiādi. Kāyavacīdvāresu uppannena anavajjena kāyakammavacīkammena samannāgatattā parisuddhājīvoti adhippāyo. Tadubhayameva hi ājīvahetukaṃ ājīvapārisuddhisīlaṃ.

Idāni suttantarena saṃsandituṃ 『『muṇḍikaputtasuttantavasena vā evaṃ vutta』』nti āha. Vā-saddo cettha suttantarasaṃsandanāsaṅkhātaatthantaravikappanattho. Muṇḍikaputtasuttantaṃ nāma majjhimāgamavare majjhimapaṇṇāsake, yaṃ 『『samaṇamuṇḍikaputtasutta』』ntipi vadanti. Tattha thapatīti pañcakaṅgaṃ nāma vaḍḍhakiṃ bhagavā ālapati. Thapati-saddo hi vaḍḍhakipariyāyo. Idaṃ vuttaṃ hoti – yasmā 『『katame ca thapati kusalā sīlā? Kusalaṃ kāyakammaṃ kusalaṃ vacīkamma』』nti sīlassa kusalakāyakammavacīkammabhāvaṃ dassetvā 『『ājīvapārisuddhampi kho ahaṃ thapati sīlasmiṃ vadāmī』』ti (ma. ni.

我來直譯這段巴利文： 193. 因為以波羅提木叉律儀而成為封閉身語之門者，認為他即是具足那個律儀，所以說"具足波羅提木叉律儀"。行處和行境的詳細內容應當在《分別論注》等中獲取。"具足行處和行境"等是顯示那個波羅提木叉律儀防護性的條件。因為如微塵般細小所以說"微細"，因此說"在極小事中"。依非故意所犯的微小罪的方式，和突然生起的不善心生起的方式而成為極小。"見怖畏"是指習慣於見到怖畏。"正"是不顛倒，或者是善好，而它的性質是依恭敬地終身不違犯的方式。因為說了"在學處中"就已經理解"受持學處而學習"這個義理中作為它的部分的業處，所以不說業處，因此說"那個那個學處"，意思是那個那個學習的部分，或者是學習的獲得方便，或者是它的依止。 "這裡"是在這個"以波羅提木叉律儀防護"等語句中。"僅以取行處和行境"是指僅以"具足行處和行境"這句話。所以說"即使已取善身業語業"。因為僅以行處和行境的詞不可能包含善身語業的意思，通過這個顯示重複的批評點。"它的"是指活命遍凈戒的。"爲了顯示生起門"是指爲了以業的說明顯示稱為生起的身語表示的門，通過這個顯示對前所說批評的清凈。這裡說的是 - 即使已經成就，重新開始或者是爲了確定，或者是爲了使知道其他的義理，但這裡是使知道其他義理，所以爲了顯示生起門而說。"善"是指因為完全斷除不當求取而無過失。如何通過它顯示生起門呢？解釋說"因為"等。意思是因為具足在身語門中生起的無過失身業語業故為清凈活命。因為那兩者確實是以活命為因的活命遍凈戒。 現在爲了與其他經對照而說"或者依木巾迦子經而這樣說"。這裡"或"字的意思是選擇稱為與其他經對照的其他義理。木巾迦子經是在《中部》勝經中分五十經中的，也稱為《沙門木巾迦子經》。其中"工匠"是世尊稱呼名為般伽朗伽的木匠。因為工匠這個詞是木匠的同義詞。這裡說的是 - 因為說"工匠啊，什麼是善戒？善身業善語業"，這樣顯示戒是善身業語業性之後，"工匠啊，我說活命遍凈也是在戒中";

2.265) evaṃ pavattāya muṇḍikaputtasuttadesanāya 『『kāyakammavacīkammena samannāgato kusalenā』』ti sīlassa kusalakāyakammavacīkammabhāvaṃ dassetvā 『『parisuddhājīvo』』ti evaṃ pavattā ayaṃ sāmaññaphalasuttadesanā ekasaṅgahā aññadatthu saṃsandati sameti yathā taṃ gaṅgodakena yamunodakaṃ, tasmā īdisīpi bhagavato desanāvibhūti atthevāti . Sīlasmiṃ vadāmīti sīlanti vadāmi, sīlasmiṃ vā ādhārabhūte antogadhaṃ pariyāpannaṃ, niddhāraṇasamudāyabhūte vā ekaṃ sīlanti vadāmi.

Tividhenāti cūḷasīlamajjhimasīlamahāsīlato tividhena. 『『Manacchaṭṭhesū』』ti iminā kāyapañcamānameva gahaṇaṃ nivatteti. Upari niddese vakkhamānesu sattasu ṭhānesu. Tividhenāti catūsu paccekaṃ yathālābhayathābalayathāsāruppatāvasena tibbidhena.

Cūḷamajjhimamahāsīlavaṇṇanā

194-211.Evanti 『『so evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharatī』』tiādinā nayena. 『『Sīlasmi』』nti idaṃ niddhāraṇe bhummaṃ tato ekassa niddhāraṇīyattāti āha 『『ekaṃ sīla』』nti. Apica iminā ādhāre bhummaṃ dasseti samudāyassa avayavādhiṭṭhānattā yathā 『『rukkhe sākhā』』ti. 『『Ida』』nti padena katvatthavasena samānādhikaraṇaṃ bhummavacanassa katvatthe pavattanato yathā 『『vanappagumbe yatha phusitagge』』ti (khu. pā. 6.13; su. ni. 236) dasseti 『『paccattavacanatthe vā etaṃ bhumma』』nti iminā. Ayamevatthoti paccattavacanattho eva. Brahmajāleti brahmajālasuttavaṇṇanāyaṃ, (dī. ni. aṭṭha. 1.7) brahmajālasuttapade vā. Saṃvaṇṇanāvasena vuttanayenāti attho. 『『Idamassa hoti sīlasmi』』nti ettha mahāsīlapariyosānena niddhāriyamānassa abhāvato paccattavacanatthoyeva sambhavatīti āha 『『idaṃ assa sīlaṃ hotīti attho』』ti, tatoyeva ca pāḷiyaṃ apiggahaṇamakatanti daṭṭhabbaṃ.

1. Attānuvādaparānuvādadaṇḍabhayādīni asaṃvaramūlakāni bhayāni. 『『Sīlassāsaṃvaratoti sīlassa asaṃvaraṇato, sīlasaṃvarābhāvatoti attho』』ti (dī. ni. ṭī. 1.280) ācariyena vuttaṃ, 『『yadidaṃ sīlasaṃvarato』』ti pana padassa 『『yaṃ idaṃ bhayaṃ sīlasaṃvarato bhaveyyā』』ti atthavacanato, 『『sīlasaṃvarahetu bhayaṃ na samanupassatī』』ti ca atthassa upapattito sīlasaṃvarato sīlasaṃvarahetūti atthoyeva sambhavati. 『『Yaṃ idaṃ bhayaṃ sīlasaṃvarato bhaveyyā』』ti hi pāṭhopi dissati. 『『Saṃvarato』』ti hetuṃ vatvā tadadhigamitaatthavasena 『『asaṃvaramūlakassa bhayassa abhāvā』』tipi hetuṃ vadati. Yathāvidhānavihitenāti yathāvidhānaṃ sampāditena. Khattiyābhisekenāti khattiyabhāvāvahena abhisekena. Muddhani avasittoti matthakeyeva abhisitto. Ettha ca 『『yathāvidhānavihitenā』』ti iminā porāṇakāciṇṇavidhānasamaṅgitāsaṅkhātaṃ ekaṃ aṅgaṃ dasseti, 『『khattiyābhisekenā』』ti iminā khattiyabhāvāvahatāsaṅkhātaṃ, 『『muddhani avasitto』』ti iminā muddhaniyeva abhisiñcitabhāvasaṅkhātaṃ. Iti tivaṅgasamannāgato khattiyābhiseko vutto hoti. Yena abhisittarājūnaṃ rājānubhāvo samijjhati. Kena panāyamattho viññāyatīti? Porāṇakasatthāgatanayena. Vuttañhi aggaññasuttaṭṭhakathāyaṃ mahāsammatābhisekavibhāvanāya 『『te panassa khettasāmino tīhi saṅkhehi abhisekampi akaṃsū』』ti (dī. ni. aṭṭha.

我來直譯這段巴利文： 2.265. 這樣在木巾迦子經的教說中說"具足善身業語業"，顯示戒是善身業語業性后，說"清凈活命"，這樣這個沙門果經的教說完全統一且一致，如恒河水與閻摩那河水相會一樣，所以這樣的世尊教說的光輝確實存在。"在戒中說"是說為戒,或者在作為依處的戒中包含攝入,或者在作為除外的總體中說為一個戒。 "三種"是指從小戒、中戒、大戒而成三種。通過"意為第六"這句排除只取身為第五的。在上面解釋中將要說的七個處。"三種"是指在四個各別中依所得、依力量、依適宜性而成三種。 小中大戒的解釋 194-211. "如是"是依"他如是出家后住于以波羅提木叉律儀防護"等方式。"在戒中"這個是除外的處格因為從中除出一個，所以說"一個戒"。又通過這個顯示依處的處格，因為總體是以部分為根據,如"樹上的枝"。通過"這"字顯示與作為動詞的詞同位由於處格在動詞義中運作，如"在林叢如開花端"，通過"或者這個處格在主格義中"這句。"就是這個義理"就是主格義。"在梵網"是在梵網經註釋中，或者在梵網經文中。意思是依註釋方式所說的方法。"這是他在戒中"在這裡因為沒有以大戒為終點而除出的，所以只有主格義是可能的，因此說"意思是這是他的戒"，也因此應當看到在聖典中沒有作"也"的取用。 212. 自責、他責、刑罰、怖畏等是不防護為根本的怖畏。"因為戒的不防護"，阿阇黎說"因為戒的不防護，意思是因為沒有戒的防護"，但"這個從戒防護"這個詞因為說義理是"這個怖畏會從戒防護而有"，又因為"不見由戒防護而有怖畏"這個義理的成立，所以從戒防護即以戒防護為因的義理是可能的。因為也看到"這個怖畏會從戒防護而有"這個讀法。說了"從防護"為因后，依那個所獲得的義理也說"因為沒有以不防護為根本的怖畏"為因。"依規定所制"是指依規定而成就。"以剎帝利灌頂"是指以帶來剎帝利性的灌頂。"灌頂于頭"是隻在頭頂灌頂。這裡通過"依規定所制"這句顯示稱為具足古代慣行規定的一個支分，通過"以剎帝利灌頂"這句顯示稱為帶來剎帝利性的，通過"灌頂于頭"這句顯示稱為只在頭頂灌頂的性質。這樣說到具足三支分的剎帝利灌頂。通過它使得已灌頂國王的王威成就。但通過什麼知道這個義理呢？通過古代論書傳來的方法。因為在《起源經》註釋中說明大三摩多灌頂時說"那些地主以三個貝殼為他作灌頂";

3.131) majjhimāgamaṭṭhakathāyañca mahāsīhanādasuttavaṇṇanāyaṃ vuttaṃ 『『muddhāvasittenāti tīhi saṅkhehi khattiyābhisekena muddhani abhisittenā』』ti (ma. ni. aṭṭha. 1.160) sīhaḷaṭṭhakathāyampi cūḷasīhanādasuttavaṇṇanāyaṃ 『『paṭhamaṃ tāva abhisekaṃ gaṇhantānaṃ rājūnaṃ suvaṇṇamayādīni tīṇi saṅkhāni ca gaṅgodakañca khattiyakaññañca laddhuṃ vaṭṭatī』』tiādi vuttaṃ.

Ayaṃ pana tatthāgatanayena abhisekavidhānavinicchayo – abhisekamaṅgalatthañhi alaṅkatapaṭiyattassa maṇḍapassa antokatassa udumbarasākhamaṇḍapassa majjhe suppatiṭṭhite udumbarabhaddapīṭhamhi abhisekārahaṃ abhijaccaṃ khattiyaṃ nisīdāpetvā paṭhamaṃ tāva maṅgalābharaṇabhūsitā jātisampannā khattiyakaññā gaṅgodakapuṇṇaṃ suvaṇṇamayasāmuddikadakkhiṇāvaṭṭasaṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti 『『deva taṃ sabbepi khattiyagaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu khattiyagaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī』』ti. Tato puna purohitopi porohiccaṭhānānurūpālaṅkārehi alaṅkatapaṭiyatto gaṅgodakapuṇṇaṃ rajatamayaṃ saṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti 『『deva taṃ sabbepi brāhmaṇagaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu brāhmaṇagaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī』』ti. Tato puna seṭṭhipi seṭṭhiṭṭhānabhūsanabhūsito gaṅgodakapuṇṇaṃ ratanamayaṃ saṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti 『『deva taṃ sabbepi gahapatigaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu gahapatigaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī』』ti. Te pana tassa evaṃ vadantā 『『sace tvaṃ amhākaṃ vacanānurūpaṃ rajjaṃ karissasi, iccetaṃ kusalaṃ. No ce karissasi, tava muddhā sattadhā phalatū』』ti evaṃ rañño abhisapanti viyāti daṭṭhabbanti. Vaḍḍhakīsūkarajātakādīhi cāyamattho vibhāvetabbo, abhisekopakaraṇānipi samantapāsādikādīsu (pārā. aṭṭha. 1.tatiyasaṅgītikathā) gahetabbānīti.

Yasmā nihatapaccāmitto, tasmā na samanupassatīti sambandho. Anavajjatā kusalabhāvenāti āha 『『kusalaṃ sīlapadaṭṭhānehī』』tiādi. Idaṃ vuttaṃ hoti – kusalasīlapadaṭṭhānā avippaṭisārapāmojjapītipassaddhidhammā, avippaṭisārādinimittañca uppannaṃ cetasikasukhaṃ paṭisaṃvedeti, cetasikasukhasamuṭṭhānehi ca paṇītarūpehi phuṭṭhasarīrassa uppannaṃ kāyikasukhanti.

Indriyasaṃvarakathāvaṇṇanā

我來直譯這段巴利文： 3.131. 在《中部》註釋的《大獅子吼經》解釋中也說"頭頂灌頂者是指以三個貝殼的剎帝利灌頂在頭頂灌頂者"。在僧伽羅語註釋的《小獅子吼經》解釋中也說"首先接受灌頂的國王應當獲得黃金等制三個貝殼、恒河水、和剎帝利女"等。 這是依那裡所說方法的灌頂規定決定 - 爲了灌頂吉祥，在裝飾準備的大殿內做的優曇缽羅枝大殿中間，在安置好的優曇缽羅吉祥座上,使值得灌頂的高貴剎帝利坐下後，首先以吉祥裝飾莊嚴的良好種姓的剎帝利女，恭敬地雙手拿著盛滿恒河水的黃金製海螺右旋貝，舉到頭上，用它將灌頂水灌在他的頭頂，這樣說："陛下，所有剎帝利眾爲了保護自己以這個灌頂使你成為已灌頂大王，你應住于王法中以法平等治國，對這些剎帝利眾你應以子女般的慈愛憐憫有集中的心，有利益平等慈心，以保護防護守護而成為他們的保護者。"然後又婆羅門祭司也以適合祭司地位的裝飾莊嚴后，恭敬地雙手拿著盛滿恒河水的銀製貝殼，舉到頭上，用它將灌頂水灌在他的頭頂，這樣說："陛下，所有婆羅門眾爲了保護自己以這個灌頂使你成為已灌頂大王，你應住于王法中以法平等治國，對這些婆羅門眾你應以子女般的慈愛憐憫有集中的心，有利益平等慈心，以保護防護守護而成為他們的保護者。"然後又長者也以長者地位裝飾莊嚴后，恭敬地雙手拿著盛滿恒河水的寶石製貝殼，舉到頭上，用它將灌頂水灌在他的頭頂，這樣說："陛下，所有居士眾爲了保護自己以這個灌頂使你成為已灌頂大王，你應住于王法中以法平等治國，對這些居士眾你應以子女般的慈愛憐憫有集中的心，有利益平等慈心，以保護防護守護而成為他們的保護者。"而他們這樣對他說時，應當看到好像這樣詛咒國王說："如果你將依我們的話那樣治國，那就好。如果不這樣做，愿你的頭裂成七分"。這個義理也應當用木匠豬生本生等來說明，灌頂用具也應當在《一切善見律注》等中獲取。 因為已滅敵對,所以不見到,這樣連線。無過失性以善性,所以說"善戒為足處"等。這裡說的是 - 以善戒為足處的無悔歡喜喜樂輕安法,以及以無悔等為因而生起的心樂他感受到,以及由心樂生起的殊勝色所觸及的身體而生起的身樂。 根律儀說的解釋

1. Sāmaññassa visesāpekkhatāya idhādhippetopi viseso tena apariccatto eva hotīti āha 『『cakkhusaddo katthaci buddhacakkhumhi vattatī』』tiādi. Vijjamānameva hi abhidheyyabhāvena visesatthaṃ visesantaranivattanena visesasaddo vibhāveti, na avijjamānaṃ. Sesapadesupi eseva nayo. Aññehi asādhāraṇaṃ buddhānameva cakkhu dassananti buddhacakkhu, āsayānusayañāṇaṃ, indriyaparopariyattañāṇañca. Samantato sabbaso dassanaṭṭhena cakkhūti samantacakkhu, sabbaññutaññāṇaṃ. Tathūpamanti pabbatamuddhūpamaṃ, dhammamayaṃ pāsādanti sambandho. Sumedha samantacakkhu tvaṃ janatamavekkhassūti attho. Ariyamaggattayapaññāti heṭṭhimāriyamaggattayapaññā. 『『Dhammacakkhu nāma heṭṭhimā tayo maggā, tīṇi ca phalānī』』ti saḷāyatanavaggaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 3.4.418) vuttaṃ, idha pana maggeheva phalāni saṅgahetvā dasseti. Catusaccasaṅkhāte dhamme cakkhūti hi dhammacakkhu. Paññāyeva dassanaṭṭhena cakkhūti paññācakkhu, pubbenivāsāsavakkhayañāṇaṃ. Dibbacakkhumhīti dutiyavijjāya. Idhāti 『『cakkhunā rūpaṃ disvā』』ti imasmiṃ pāṭhe. Ayanti cakkhusaddo. 『『Pasādacakkhuvohārenā』』ti iminā idha cakkhusaddo cakkhupasādeyeva nippariyāyato vattati, pariyāyato pana nissayavohārena nissitassa vattabbato cakkhuviññāṇepi yathā 『『mañcā ukkuṭṭhiṃ karontī』』ti dasseti. Idhāpi sasambhārakathā avasiṭṭhāti katvā sesapadesupīti pi-saddaggahaṇaṃ, 『『na nimittaggāhī』』tiādipadesupīti attho. Vividhaṃ asanaṃ khedanaṃ byāseko, kileso eva byāseko, tena virahito tathā, virahitatā ca asammissatā, asammissabhāvo ca sampayogābhāvato parisuddhatāti āha 『『asammissaṃ parisuddha』』nti, kilesadukkhena avomissaṃ, tato ca suvisuddhanti attho. Sati ca suvisuddhe indriyasaṃvare nīvaraṇesu padhānabhūtapāpadhammavigamena adhicittānuyogo hatthagato eva hoti, tasmā adhicittasukhameva 『『abyāsekasukha』』nti vuccatīti dasseti 『『adhicittasukha』』nti iminā.

Satisampajaññakathāvaṇṇanā

我來直譯這段巴利文： 213. 因為一般性需要特殊性,所以這裡所意指的特殊性也不離開它,因此說"眼這個詞有時用於佛眼"等。因為作為所表述的存在的確是通過排除其他特殊而使特殊詞顯示特殊義,不是不存在的。在其他詞中也是這個道理。唯佛不共於他人的眼見為佛眼,即隨眠傾向智和根上下智。因為遍一切處見的意義為眼故為普眼,即一切智智。"如彼"是指如山頂,連線"法所成宮殿"。意思是"善慧普眼者你觀察眾生"。"三聖道慧"是指下三聖道慧。在《六處品注》中說"法眼即是下三道和三果",但這裡包括果而只顯示道。因為在稱為四諦的法中為眼故為法眼。慧以見的意義為眼故為慧眼,即宿住和漏盡智。"在天眼"是在第二明。"這裡"是在"以眼見色"這段經文中。"這個"是眼這個詞。通過"凈眼的說法"這句顯示這裡眼這個詞無比喻地只用于眼凈,但比喻地因為應當說依處的說法依于所依故也用於眼識,如"床發高聲"。這裡也餘下有共具說,所以取"也"字說"其餘詞中也",意思是在"不取相"等詞中也。種種壓迫傷害為染污,染污即是染污,離彼故如是,離即是不混雜,不混雜性則因為沒有相應而清凈,所以說"不混雜清凈",意思是不與煩惱苦混雜,由此而極清凈。當根律儀極清凈時,以在諸蓋中主要惡法的離去而獲得增上心的修習,所以說增上心樂為"無染樂",通過"增上心樂"這句顯示。 念正知說的解釋

1. Samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, tassa bhāvo sampajaññaṃ, tathāpavattañāṇaṃ, tassa vibhajanaṃ sampajaññabhājanīyaṃ, tasmiṃ sampajaññabhājanīyamhi.『『Gamana』』nti iminā abhikkamanaṃ abhikkantanti bhāvasādhanamāha. Tathā paṭikkamanaṃ paṭikkantanti vuttaṃ 『『nivattana』』nti. Gamanañcettha nivattetvā, anivattetvā ca gamanaṃ, nivattanaṃ pana nivattimattameva, aññamaññamupādānakiriyāmattañcetaṃ dvayaṃ. Kathaṃ labbhatīti āha 『『gamane』』tiādi. Abhiharantoti gamanavasena kāyaṃ upanento. Paṭinivattentoti tato puna nivattento. Apanāmentoti apakkamanavasena pariṇāmento. Āsanassāti pīṭhakādiāsanassa. Purimaaṅgābhimukhoti aṭanikādipurimāvayavābhimukho. Saṃsarantoti saṃsappanto. Pacchimaaṅgapadesanti aṭanikādipacchimāyavappadesaṃ. Paccāsaṃsarantoti paṭiāsappanto. 『『Eseva nayo』』ti iminā nipannasseva abhimukhaṃ saṃsappanapaṭiāsappanāni dasseti. Ṭhānanisajjāsayanesu hi yo gamanavidhuro kāyassa purato abhihāro, so abhikkamo. Pacchato apahāro paṭikkamoti lakkhaṇaṃ.

Sampajānanaṃ sampajānaṃ, tena attanā kattabbakiccassa karaṇasīlo sampajānakārīti āha 『『sampajaññena sabbakiccakārī』』ti. 『『Sampajaññameva vā kārī』』ti iminā sampajānassa karaṇasīlo sampajānakārīti dasseti. 『『So hī』』tiādi dutiyavikappassa samatthanaṃ. 『『Sampajañña』』nti ca iminā sampajāna-saddassa sampajaññapariyāyatā vuttā. Tathā hi ācariyānandattherena vuttaṃ 『『samantato, sammā, samaṃ vā pajānanaṃ sampajānaṃ, tadeva sampajañña』』nti (vibha. mūlaṭī.

我來直譯這段巴利文： 214. 從各方面徹底地,或者殊勝地了知故為正知者,它的狀態為正知,如是運作的智,它的分別為正知分別,在那個正知分別中。通過"行走"這句說"前進"是"前進"的狀態義。同樣說後退是"退回"的"返回"。這裡行走是退回和不退回的行走,但返回只是返回而已,這兩者只是相互關係的動作而已。如何獲得?解釋說"在行走"等。"前引"是依行走方式引導身體。"后返"是從那裡再返回。"離"是依離開方式轉變。"座"是凳子等座位。"向著前面部分"是向著框架等前部分。"移動"是爬行。"後面部分割槽域"是框架等後部分割槽域。"回移"是返回爬行。"這個道理"通過這句顯示躺臥者的向前爬行和返回爬行。因為在站立、坐、臥中,凡是與行走相對的身體向前引導為前進,向後離開為後退,這是定義。 正知為正知,以它習慣做自己應做之事者為正知行者,所以說"以正知而作一切事者"。通過"或者只是正知的行者"這句顯示習慣於正知為正知行者。"因為他"等是第二種解釋的成立。通過"正知"這句說了正知詞的正知同義性。因為這樣阿阇黎阿難長老說"從各方面、正確地、或者平等地了知為正知,那個就是正知"。

2.523) ayaṃ aṭṭhakathāto aparo nayo – yathā atikkantādīsu asammohaṃ uppādeti, tathā sampajānassa kāro karaṇaṃ sampajānakāro, so etassa atthīti sampajānakārīti.

Dhammato vaḍḍhisaṅkhātena atthena saha vattatīti sātthakaṃ, abhikkantādi, sātthakassa sampajānanaṃ sātthakasampajaññaṃ. Sappāyassa attano patirūpassa sampajānanaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññattha ca pavattesu avijahitakammaṭṭhānasaṅkhāte gocare sampajānanaṃ gocarasampajaññaṃ. Sāmaññaniddesena, hi ekasesanayena vā gocarasaddo tadatthadvayepi pavattati. Atikkamādīsu asammuyhanasaṅkhātaṃ asammohameva sampajaññaṃ asammohasampajaññaṃ. Cittavasenevāti cittassa vaseneva, cittavasamanugatenevāti attho. Pariggahetvāti tulayitvā tīretvā, paṭisaṅkhāyāti attho. Saṅghadassaneneva uposathapavāraṇādiatthāya gamanaṃ saṅgahitaṃ. Ādisaddena kasiṇaparikammādīnaṃ saṅgaho. Saṅkhepato vuttaṃ tadatthameva vivarituṃ 『『cetiyaṃ vā』』tiādi vuttaṃ. Arahattaṃ pāpuṇātīti ukkaṭṭhaniddeso esa. Samathavipassanuppādanampi hi bhikkhuno vaḍḍhiyeva. Tatthāti asubhārammaṇe. Kecīti abhayagirivāsino. Āmisatoti cīvarādiāmisapaccayato. Kasmāti āha 『『taṃ nissāyā』』tiādi.

Tasminti sātthakasampajaññavasena pariggahitaatthe. Yasmā pana dhammato vaḍḍhiyeva attho nāma, tasmā yaṃ 『『sātthaka』』nti adhippetaṃ gamanaṃ, taṃ sabbampi sappāyamevāti siyā avisesena kassaci āsaṅkāti tannivattanatthaṃ 『『cetiyadassanaṃ tāvā』』tiādi āraddhaṃ. Mahāpūjāyāti mahatiyā pūjāya, bahūnaṃ pūjādivaseti vuttaṃ hoti. Cittakammarūpakānī viyāti cittakammakatapaṭimāyo viya, yantapayogena vā nānappakāravicittakiriyā paṭimāyo viya. Tatrāti tāsu parisāsu. Assāti bhikkhuno. Asamapekkhanaṃ nāma gehassitaaññāṇupekkhāvasena ārammaṇassa ayoniso gahaṇaṃ. Yaṃ sandhāya vuttaṃ 『『cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā』』tiādi (ma. ni.

我來直譯這段巴利文： 2.523. 這是從註釋來的另一個方法 - 如在已超越等中生起不迷惑,如是正知的作為即行為為正知行為,他有這個故為正知行者。 與稱為法的增長的義利一起運作故為有義,即前進等,有義的正知為有義正知。正知適宜的、適合自己的為適宜正知。在前進等的乞食行處,和在其他處運作時正知稱為不捨棄業處的行處為行處正知。因為依一般說明,或依單一餘留的方法,行處這個詞也運作于那兩個義理中。稱為在超越等中不迷惑的不迷惑即正知為不迷惑正知。"僅依心"即只是依心,意思是隻隨順於心。"把握"是權衡判斷,意思是思考。以見僧團而攝取布薩自恣等的目的的行走。以"等"字攝取遍處準備等。簡略地說了那個義理,爲了解釋它而說"塔廟或"等。"達到阿羅漢"這是最上的說明。因為生起止觀也是比丘的增長。"那裡"是在不凈所緣中。"有些人"是住在無畏山寺的人們。"從利養"是從衣等利養緣。"為什麼"而說"依那個"等。 "在那裡"是在依有義正知而把握的義理中。但因為只有依法的增長才稱為義理,所以稱為"有義"的行走,可能有人不加區別地懷疑那一切也都是適宜的,爲了排除那個而開始說"首先塔廟見"等。"大供養"是以大供養,意思是說在眾多供養等的日子。"如繪畫的形像"是如作繪畫的塑像,或者如以機關運作而有種種奇特動作的塑像。"那裡"是在那些眾中。"他的"是比丘的。"不如理觀察"即是依居家的無知舍的方式對所緣的不如理把握。關於這個說"以眼見色而生起愚癡凡夫的舍"等;

3.308) mātugāmasamphassavasena kāyasaṃsaggāpatti. Hatthiādisammaddena jīvitantarāyo. Visabhāgarūpadassanādinā brahmacariyantarāyo. 『『Dasadvādasayojanantare parisā sannipatantī』』tiādinā vuttappakāreneva. Mahāparisaparivārānanti kadāci dhammassavanādiatthāya itthipurisasammissaparivāre sandhāya vuttaṃ.

Tadatthadīpanatthanti asubhadassanassa sātthakabhāvasaṅkhātassa atthassa dīpanatthaṃ. Pabbajitadivasato paṭṭhāya paṭivacanadānavasena bhikkhūnaṃ anuvattanakathā āciṇṇā, tasmā paṭivacanassa adānavasena ananuvattanakathā tassa dutiyā nāma hotīti āha 『『dve kathā nāma na kathitapubbā』』ti. Dve kathāti hi vacanakaraṇākaraṇakathā. Tattha vacanakaraṇakathāyeva kathitapubbā, dutiyā na kathitapubbā. Tasmā subbacattā paṭivacanamadāsīti attho.

Evanti iminā. 『『Sace pana cetiyassa mahāpūjāyā』』tiādikaṃ sabbampi vuttappakāraṃ paccāmasati, na 『『purisassa mātugāmāsubha』』ntiādikameva. Pariggahitaṃ sātthakaṃ, sappāyañca yena so pariggahitasātthakasappāyo, tassa, tena yathānupubbikaṃ sampajaññapariggahaṇaṃ dasseti. Vuccamānayogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ kammaṭṭhānaṃ, tadeva bhāvanāya visayabhāvato gocaranti āha 『『kammaṭṭhānasaṅkhātaṃ gocara』』nti. Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahaṇaṃ katvā. Bhikkhācāragocareti bhikkhācārasaṅkhāte gocare, anena kammaṭṭhāne, bhikkhācāre ca gocarasaddoti dasseti.

Idhāti sāsane. Haratīti kammaṭṭhānaṃ pavattanavasena neti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho. Na paccāharatīti āhārūpayogato yāva divāṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti. Tatthāti tesu catūsu bhikkhūsu. Āvaraṇīyehīti nīvaraṇehi. Pagevāti pātoyeva . Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ. Dve tayo pallaṅketi dve tayo nisajjāvāre. Ūrubaddhāsanañhettha pallaṅko. Usumanti dve tīṇi uṇhāpanāni sandhāya vuttaṃ. Kammaṭṭhānaṃ anuyuñjitvāti tadahe mūlabhūtaṃ kammaṭṭhānaṃ anuyuñjitvā. Kammaṭṭhānasīsenevāti kammaṭṭhānamukheneva, kammaṭṭhānamavijahanto evāti vuttaṃ hoti, tena 『『patopi acetano』』tiādinā (dī. ni. aṭṭha. 1.214; ma. ni. aṭṭha. 1.209; saṃ. ni. aṭṭha. 3.5.168; vibha. aṭṭha. 523) vakkhamānaṃ kammaṭṭhānaṃ, yathāparihariyamānaṃ vā avijahitvāti dasseti.

Gantvāti pāpuṇitvā. Buddhānussatikammaṭṭhānaṃ ce, tadeva nipaccakārasādhanaṃ. Aññañce, anipaccakārakaraṇamiva hotīti dassetuṃ 『『sace』』tiādi vuttaṃ. Atabbisayena taṃ ṭhapetvā.『『Mahantaṃ cetiyaṃ ce』』tiādinā kammaṭṭhānikassa mūlakammaṭṭhānamanasikārassa papañcābhāvadassanaṃ. Aññena pana tathāpi aññathāpi vanditabbameva. Tathevāti tikkhattumeva. Paribhogacetiyato sārīrikacetiyaṃ garutaranti katvā 『『cetiyaṃ vanditvā』』ti pubbakālakiriyāvasena vuttaṃ. Yathāha aṭṭhakathāyaṃ 『『cetiyaṃ bādhayamānā bodhisākhā haritabbā』』ti, (ma. ni. aṭṭha. 4.128; a. ni. aṭṭha. 1.

我來直譯這段巴利文： 3.308. 依女人觸控方式的身體接觸罪。由象等踐踏的生命危險。由見異性相等的梵行危險。如說"在十二由旬之內眾聚集"等的方式。"被大眾圍繞"是指有時為聽法等目的而說關於男女混雜圍繞。 "爲了說明那個義理"是爲了說明稱為見不凈的有義性的義理。從出家之日開始依給予回答方式的隨順比丘的說話是慣例,所以依不給予回答方式的不隨順說話成為他的第二個,因此說"兩種說話即是未曾說過"。"兩種說話"即是作與不作說話的。其中只有作說話曾說過,第二個未曾說過。所以由善言故不給予回答,這是意思。 "如是"通過這個回指"如果在塔廟大供養"等一切所說的方式,不只是"男人對女人不凈"等。已把握有義和適宜的,以此他為已把握有義適宜者,他的,通過它顯示依次第的正知把握。因為是將要說的瑜伽業的發生處所,所以禪修所緣為業處,那個即因為是禪修的對像而為行處,因此說"稱為業處的行處"。"取"是如相生起,如是依成就取的善巧方式而取。"在乞食行處"是在稱為乞食的行處,通過這個顯示在業處和乞食中的行處詞。 "這裡"是在教法中。"攜帶"是依運作方式引導業處,意思是直到從乞食返回都修習。"不攜回"是從食用直到去午休處都不引回業處。"那裡"是在那四個比丘中。"能障"是以蓋。"清早"即是早晨。"身體整理"是洗臉等身體照料。"二三跏趺"是二三次坐。這裡跏趺是結跏趺坐。"熱"是說關於二三次暖身。"修習業處"是修習那天為根本的業處。"以業處為首"即是以業處為門,意思是說不捨棄業處,通過這個顯示不捨棄將要說的"缽也無心"等業處,或者如所保持的。 "去"是到達。因為如果是佛隨念業處,那個即是作敬禮的成就。如果是其他的,則如作不敬禮,爲了顯示這個而說"如果"等。以非那個境界而放置那個。通過"如果是大塔廟"等顯示業處行者的根本業處作意沒有虛耗。但其他人應當如是或者其他方式禮拜。"如是"即是三次。因為受用塔廟比舍利塔廟更重要,所以依前時動作方式說"禮拜塔廟"。如在註釋中說"妨礙塔廟的菩提樹枝應當除去",;

1.275; vibha. aṭṭha. 809) ayaṃ ācariyassa mati, 『『bodhiyaṅgaṇaṃ pattenāpī』』ti pana vacanato yadi cetiyaṅgaṇato gate bhikkhācāramagge bodhiyaṅgaṇaṃ bhaveyya, sāpi vanditabbāti maggānukkameneva 『『cetiyaṃ vanditvā』』ti pubbakālakiriyāvacanaṃ, na tu garukātabbatānukkamena. Evañhi sati bodhiyaṅgaṇaṃ paṭhamaṃ pattenāpi bodhiṃ vanditvā cetiyaṃ vanditabbaṃ, ekameva pattenāpi tadeva vanditabbaṃ, tadubhayampi appattena na vanditabbanti ayamattho suviññāto hoti. Bhikkhācāragatamaggena hi pattaṭṭhāne kattabbaantarāvattadassanametaṃ, na pana dhuvavattadassanaṃ. Pubbe hesa katavattoyeva. Tenāha 『『pageva cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā』』tiādi. Buddhaguṇānussaraṇavaseneva bodhiādiparibhogacetiyepi nipaccakaraṇaṃ upapannanti dasseti 『『buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā』』ti iminā. Paṭisāmitaṭṭhānanti sopānamūlabhāvasāmaññena vuttaṃ, buddhārammaṇapītivisayabhūtacetiyaṅgaṇabodhiyaṅgaṇato bāhiraṭṭhānaṃ patvāti vuttaṃ hoti.

Gāmasamīpeti gāmūpacāre. Tāva pañhaṃ vā pucchanti, dhammaṃ vā sotukāmā hontīti sambandho. Janasaṅgahatthanti 『『mayi akathente etesaṃ ko kathessatī』』ti dhammānuggahena mahājanassa saṅgahaṇatthaṃ. Aṭṭhakathācariyānaṃ vacanaṃ samatthetuṃ 『『dhammakathā hi kammaṭṭhānavinimuttā nāma natthī』』ti vuttaṃ. Tasmāti yasmā 『『dhammakathā nāma kātabbāyevā』』ti aṭṭhakathācariyā vadanti, yasmā vā dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā dhammakathaṃ kathetvāti sambandho. Ācariyānandattherena (vibha. mūlaṭī. 523) pana 『『tasmā』』ti etassa 『『kathetabbāyevāti vadantī』』ti etena sambandho vutto. Kammaṭṭhānasīsenevāti attanā parihariyamānaṃ kammaṭṭhānaṃ avijahanavasena, tadanuguṇaṃyeva dhammakathaṃ kathetvāti attho, dutiyapadepi eseva nayo. Anumodanaṃ katvāti etthāpi 『『kammaṭṭhānasīsenevā』』ti adhikāro. Tatthāti gāmato nikkhamanaṭṭhāneyeva.

『『Porāṇakabhikkhū』』tiādinā porāṇakāciṇṇadassanena yathāvuttamatthaṃ daḷhaṃ karoti. Sampattaparicchedenevāti 『『paricito aparicito』』tiādivibhāgaṃ akatvā sampattakoṭiyā eva, samāgamamattenevāti attho. Ānubhāvenāti anuggahabalena. Bhayeti paracakkādibhaye. Chātaketi dubbhikkhe.

我來直譯這段巴利文： 1.275. 這是阿阇黎的意見,但從"即使到達菩提院"這句話,如果從塔院出發的乞食道路上有菩提院,那也應當禮拜,所以依道路次第而說"禮拜塔廟"這前時動作語,而不是依重要性次第。因為如此,即使先到達菩提院也應當禮拜菩提后禮拜塔廟,即使只到達一個也應當禮拜那個,沒到達兩者都不應禮拜,這個義理容易理解。因為這是顯示在乞食所行道路上到達處所應做的中間任務,而不是顯示固定任務。這個以前已做過任務了。所以說"清早做塔院菩提院任務"等。通過"如在世尊佛陀面前那樣表示敬禮"這句顯示依憶念佛功德方式對菩提等受用塔廟也適合作敬禮。"收起處"是依階梯底部的共同性而說,意思是說到達佛所緣喜悅境界的塔院菩提院的外部處所。 "在村莊附近"是在村莊邊界。"首先或問問題,或想聽法"是結合。"爲了攝受人"是爲了以法的攝受而攝受大眾,因為"如果我不說誰會對他們說呢"。爲了證成註釋阿阇黎們的話而說"因為沒有離開業處的法說"。"所以"因為註釋阿阇黎們說"法說即是應當作的",或者因為沒有離開業處的法說,所以說法,這是結合。但阿阇黎阿難長老說"所以"這個與"說即是應當作的"這個結合。"以業處為首"是依不捨棄自己所保持的業處方式,意思是說隨順於它的法,在第二句也是這個方法。在"作隨喜"這裡也是"以業處為首"的延續。"那裡"即是在從村莊出來處。 通過"古代比丘"等以顯示古代慣例而確立如所說的義理。"只依所遇的界限"是不作"熟識的不熟識的"等區分,只是依遇到的邊際,意思是隻依會面而已。"威力"是攝受力。"怖畏"是他國等怖畏。"饑荒"是饑饉。

『『Pacchimayāmepi nisajjācaṅkamehi vītināmetvā』』tiādinā vuttappakāraṃ. Karontassāti karamānasseva, anādare cetaṃ sāmivacanaṃ. Kammajatejoti gahaṇiṃ sandhāyāha. Pajjalatīti uṇhabhāvaṃ janeti. Tatoyeva upādinnakaṃ gaṇhāti, sedā muccanti. Kammaṭṭhānaṃ vīthiṃ nārohati khudāparissamena kilantakāyassa samādhānābhāvato. Anupādinnaṃ odanādivatthu. Upādinnaṃ udarapaṭalaṃ. Antokucchiyañhi odanādivatthusmiṃ asati kammajatejo uṭṭhahitvā udarapaṭalaṃ gaṇhāti, 『『chātosmi, āhāraṃ me dethā』』ti vadāpeti, bhuttakāle udarapaṭalaṃ muñcitvā vatthuṃ gaṇhāti, atha satto ekaggo hoti, yato 『『chāyārakkhaso viya kammajatejo』』ti aṭṭhakathāsu vutto. So pagevāti ettha 『『tasmā』』ti seso. Gorūpānanti gunnaṃ, gosamūhānaṃ vā, vajato gocaratthāya nikkhamanavelāyamevāti attho. Vuttaviparītanayena upādinnakaṃ muñcitvā anupādinnakaṃ gaṇhāti. Antarābhatteti bhattassa antare, yāva bhattaṃ na bhuñjati, tāvāti attho. Tenāha 『『kammaṭṭhānasīsena āhārañca paribhuñjitvā』』ti. Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne. Tatoti bhuñjanato. Poṅkhānupoṅkhanti kammaṭṭhānānupaṭṭhānassa anavacchedadassanametaṃ, uttaruttarinti attho, yathā poṅkhānupoṅkhaṃ pavattāya sarapaṭipāṭiyā anavacchedo, evametassāpi kammaṭṭhānupaṭṭhānassāti vuttaṃ hoti. 『『Edisā cā』』tiādinā tathā kammaṭṭhānamanasikārassāpi sātthakabhāvaṃ dasseti. Āsananti nisajjāsanaṃ.

Nikkhittadhuroti bhāvanānuyoge anukkhittadhuro anāraddhavīriyo. Vattapaṭipattiyā aparipūraṇena sabbavattāni bhinditvā. Pañcavidhacetokhīlavinibandhacittoti pañcavidhena cetokhīlena, vinibandhena ca sampayuttacitto. Vuttañhi majjhimāgame cetokhīlasutte –

『『Katamassa pañca cetokhīlā appahīnā honti? Idha bhikkhave bhikkhu satthari kaṅkhati, dhamme kaṅkhati, saṅghe kaṅkhati, sikkhāya kaṅkhati, sabrahmacārīsu kupito hotī』』ti, (ma. ni. 1.185)

『『Katamassa pañca cetaso vinibandhā asamucchinnā honti? Idha bhikkhave bhikkhu kāme avītarāgo hoti, kāye avītarāgo hoti, rūpe avītarāgo hoti, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī』』ti (ma. ni. 1.186). Ca –

Vitthāro . Ācariyena (dī. ni. ṭī.

我來直譯這段巴利文： 通過"在後夜也以坐和經行度過"等所說的方式。"正在做"是正在做著,這是不注意的屬格。"業生火"是說關於消化。"燃燒"是產生熱性。從那裡即取有執受,汗液釋放。業處不上軌道是因為被飢餓困擾而疲憊的身體沒有定。"無執受"是飯等物質。"有執受"是胃膜。因為在腹內沒有飯等物質時,業生火升起取胃膜,使說"我餓了,給我食物",在吃時放開胃膜取物質,那時有情一境性,因此在註釋中說"業生火如影魔"。"他清早"這裡補充"所以"。"牛群"是牛,或者牛群,意思是從牛欄出去覓食的時候。依相反的所說方式放開有執受而取無執受。"在食中間"是在食物中間,意思是直到不吃食物為止。所以說"以業處為首而食用食物"。"剩餘處"是在未取粥處。"從那裡"是從吃。"一箭接一箭"這是顯示業處現起不間斷,意思是一個接一個,如一箭接一箭而行的箭的次第不間斷,如是這個業處現起也是,這樣說。通過"如是等"顯示如是業處作意也是有義。"坐"是坐處。 "放棄責任"是在修習努力中未提起責任未精進。以未圓滿行道而破壞一切行道。"被五種心荒蔽心縛縛住的心"是被五種心荒蔽和縛所相應的心。因為在中部《心荒蔽經》中說： "什麼是他的五種心荒蔽未斷？這裡,比丘們,比丘對導師懷疑,對法懷疑,對僧懷疑,對學處懷疑,對同梵行者瞋恚。" "什麼是他的五種心縛未斷?這裡,比丘們,比丘對欲未離貪,對身未離貪,對色未離貪,吃到肚子撐滿后住于追求睡眠樂臥樂昏沉樂,為求生某天界而行梵行。"和- 詳說。阿阇黎(長部註疏...)

1.215) pana pañcavidhacetovinibandhacittabhāvoyeva padekadesamulliṅgetvā dassito. Cittassa kacavarakhāṇukabhāvo hi cetokhīlo, cittaṃ bandhitvā muṭṭhiyaṃ viya katvā gaṇhanabhāvo cetaso vinibandho. Paṭhamo cettha vicikicchādosavasena, dutiyo lobhavasenāti ayametesaṃ viseso. Caritvāti vicaritvā. Kammaṭṭhānavirahavasena tuccho.

Bhāvanāsahitameva bhikkhāya gataṃ, paccāgatañca yassāti gatapaccāgatikaṃ, tadeva vattaṃ, tassa vasena. Attakāmāti attano hitasukhamicchantā, dhammacchandavantoti attho. Dhammo hi hitaṃ, sukhañca tannimittakanti. Atha vā viññūnaṃ attato nibbisesattā, attabhāvapariyāpannattā ca dhammo attā nāma, taṃ kāmenti icchantīti attakāmā. Adhunā pana atthakāmāti hitavācakena atthasaddena pāṭho dissati, dhammasaññuttaṃ hitamicchantā, hitabhūtaṃ vā dhammamicchantāti tassattho. Iṇaṭṭāti iṇena pīḷitā. Tathā sesapadadvayepi. Etthāti sāsane.

Usabhaṃ nāma vīsati yaṭṭhiyo, gāvutaṃ nāma asīti usabhā. Tāya saññāyāti tādisāya pāsāṇasaññāya, kammaṭṭhānamanasikārena 『『ettakaṃ ṭhānamāgatā』』ti jānantā gacchantīti adhippāyo. Nanti kilesaṃ. Kammaṭṭhānavippayuttacittena pāduddhāraṇamakatthukāmato tiṭṭhati, pacchāgato pana ṭhitimanatikkamitukāmato. Soti uppannakileso bhikkhu. Ayanti pacchāgato . Etanti parassa jānanaṃ. Tatthevāti patiṭṭhitaṭṭhāneyeva. Soyeva nayoti 『『ayaṃ bhikkhū』』tiādikā yo patiṭṭhāne vutto, so eva nisajjāyapi nayo. Pacchato āgacchantānaṃ chinnabhattabhāvabhayenāpi yonisomanasikāraṃ paribrūhetīti idampi parassa jānaneneva saṅgahitanti daṭṭhabbaṃ. Purimapādeyevāti paṭhamaṃ kammaṭṭhānavippayuttacittena uddharitapādavaḷañjeyeva. Etīti gacchati. 『『Ālindakavāsī mahāphussadevatthero viyā』』tiādinā aṭṭhāneyevetaṃ kathitaṃ. 『『Kvāyaṃ evaṃ paṭipannapubbo』』ti āsaṅkaṃ nivatteti.

Maddantāti dhaññakaraṇaṭṭhāne sālisīsādīni maddantā. Assāti therassa, ubhayāpekkhavacanametaṃ. Assa arahattappattadivase caṅkamanakoṭiyanti ca . Adhigamappicchatāya vikkhepaṃ katvā, nibandhitvā ca paṭijānitvāyeva ārocesi.

Paṭhamaṃ tāvāti padasobhanatthaṃ pariyāyavacanaṃ. Mahāpadhānanti bhagavato dukkaracariyaṃ, amhākaṃ atthāya lokanāthena chabbassāni kataṃ dukkaracariyaṃ 『『evāhaṃ yathābalaṃ pūjessāmī』』ti attho. Paṭipattipūjāyeva hi pasatthatarā satthupūjā, na tathā āmisapūjā. Ṭhānacaṅkamamevāti adhiṭṭhātabbairiyāpathavasena vuttaṃ, na bhojanakālādīsu avassaṃ kattabbanisajjāya paṭikkhepavasena. Evasaddena hi itarāya nisajjāya, sayanassa ca nivattanaṃ karoti. Vippayuttena uddhaṭe paṭinivattentoti sampayuttena uddharitapādeyeva puna ṭhapanaṃ sandhāyāha. 『『Gāmasamīpaṃ gantvā』』ti vatvā tadatthaṃ vivarati 『『gāvī nū』』tiādinā. Kacchakantaratoti upakacchantarato, upakacche laggitakamaṇḍalutoti vuttaṃ hoti. Udakagaṇḍūsanti udakāvagaṇḍakārakaṃ. Katinaṃ tithīnaṃ pūraṇī katimī, 『『pañcamī nu kho pakkhassa, aṭṭhamī』』tiādinā divasaṃ vā pucchitoti attho. Anārocanassa akattabbattā āroceti. Tathā hi vuttaṃ 『『anujānāmi bhikkhave sabbeheva pakkhagaṇanaṃ uggahetu』』ntiādi (mahāva. 156).

我來直譯這段巴利文： 1.215. 但阿阇黎只取部分顯示五種心縛心的狀態。因為心的垃圾樁狀態是心荒蔽,像握拳一樣捆縛心的狀態是心縛。這裡第一個是依疑和瞋方式,第二個是依貪方式,這是它們的區別。"行"是遊行。依離開業處方式而空。 "有來去"是具有伴隨禪修而去乞食和返回,那個即是行道,依它的方式。"自愛"是希望自己的利益和快樂,意思是有法欲。因為法是利益,快樂是由它為因。或者因為對智者無別於自我,包含在自體中,所以法名為自我,愛求它故為自愛。但現在見到以表示利益的"義"字的讀法,意思是希求與法相應的利益,或者希求成為利益的法。"被債務"是被債務壓迫。其餘兩詞也如是。"這裡"是在教法中。 "牛長"即是二十杖,伽浮多即是八十牛長。"以那個認識"是以那樣的石頭認識,意思是以業處作意而知道"來到這麼多距離"而行走。"它"是煩惱。因為不想以離業處心抬腳而站立,而後來者因不想超過站立。"他"是生起煩惱的比丘。"這個"是後來者。"這個"是他人的了知。"就在那裡"即是在站立處。"這個方法"即是在站立時說的"這個比丘"等,那個也是在坐時的方法。應當了知"也因為怕後來者失去食物而增長如理作意"這個也是以他人了知所攝。"就在前腳"即是最初以離業處心抬起的腳印。"去"是走。通過"如住在阿林達的大富沙長老"等這個在不適當處說。排除"這個人在哪裡如是行過"的疑慮。 "踐踏"是在做穀物處踐踏稻穗等。"他的"是長老的,這是雙關語。也說"在他證阿羅漢之日的經行端"。因為證得少欲而作散亂,束縛后才承認而告知。 "首先"是為詞語美觀的同義語。"大精進"是世尊的苦行,意思是"我如是依力供養"我們的世間依怙六年所作的苦行。因為行道供養才是更受讚歎的導師供養,不是這樣的物質供養。"只是站立經行"是依所決意威儀方式而說,不是依拒絕在用餐時等必須作的坐。因為以"只是"字作其他坐和臥的排除。"在離開抬起時返回"說的是關於在相應抬起的腳再放下。說"去到村莊附近"后以"是牛"等解釋它的義理。"從腰際"是從下腰際,意思是說從腰下掛著的水瓶。"漱口水"是作漱口的水。"第幾"是幾天的圓滿,意思是問"是否是半月的第五天、第八天"等日子。因為不告知是不應做的而告知。因為這樣說"我允許,比丘們,一切都應學習計算半月"等。

『『Udakaṃ gilitvā ārocetī』』ti vuttanayena.Tatthāti gāmadvāre. Niṭṭhubhananti udakaniṭṭhubhanaṭṭhānaṃ. Tesūti manussesu. Ñāṇacakkhusampannattā cakkhumā.Īdisoti susammaṭṭhacetiyaṅgaṇādiko. Visuddhipavāraṇanti khīṇāsavabhāvena pavāraṇaṃ.

Vīthiṃ otaritvā ito cito ca anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha 『『vīthiyo sallakkhetvā』』ti. Yaṃ sandhāya vuttaṃ 『『pāsādikena abhikkantena paṭikkantenā』』tiādi (pārā. 432). Taṃ gamanaṃ dassetuṃ 『『tattha cā』』tiādimāha. 『『Na hi javena piṇḍapātiyadhutaṅgaṃ nāma kiñci atthī』』ti iminā javena gamane loluppacāritā viya asāruppataṃ dasseti. Udakasakaṭanti udakasārasakaṭaṃ. Tañhi visamabhūmibhāgappattaṃ niccalameva kātuṃ vaṭṭati. Tadanurūpanti bhikkhādānānurūpaṃ. 『『Āhāre paṭikūlasaññaṃ upaṭṭhapetvā』』tiādīsu yaṃ vattabbaṃ, taṃ parato āgamissati. Rathassa akkhānaṃ telena abbhañjanaṃ, vaṇassa lepanaṃ, puttamaṃsassa khādanañca tidhā upamā yassa āharaṇassāti tathā. Aṭṭhaṅgasamannāgatanti 『『yāvadeva imassa kāyassa ṭhitiyā, yāpanāyā』』tiādinā (ma. ni. 1.23; 2.24, 387; saṃ. ni. 4.120; a. ni. 6.58; 5.9; vibha. 518; mahāni. 206) vuttehi aṭṭhahi aṅgehi samannāgataṃ katvā. 『『Neva davāyā』』tiādi pana paṭikkhepamattadassanaṃ. Bhattakilamathanti bhattavasena uppannakilamathaṃ. Purebhattādi divāvasena vuttaṃ. Purimayāmādi rattivasena.

Gatapaccāgatesu kammaṭṭhānassa haraṇaṃ vattanti atthaṃ dassento 『『haraṇapaccāharaṇasaṅkhāta』』nti āha. 『『Yadi upanissayasampanno hotī』』ti idaṃ 『『devaputto hutvā』』tiādīsupi sabbattha sambajjhitabbaṃ. Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni, satasahassañca tajjā puññañāṇasambhārasambharaṇaṃ, sāvakabodhiyā aggasāvakānaṃ ekamasaṅkhyeyyaṃ, kappasatasahassañca, mahāsāvakānaṃ (theragā. aṭṭha. 2.vaṅgīsattheragāthāvaṇṇanā vitthāro) kappasatasahassameva, itaresaṃ pana atītāsu jātīsu vivaṭṭupanissayavasena kālaniyamamantarena nibbattitaṃ nibbedhabhāgiyakusalaṃ. 『『Seyyathāpī』』tiādinā tasmiṃ tasmiṃ ṭhānantare etadaggaṭṭhapitānaṃ therānaṃ sakkhidassanaṃ. Tattha thero bāhiyo dārucīriyoti bāhiyavisaye sañjātasaṃvaḍḍhatāya bāhiyo, dārucīrapariharaṇato dārucīriyoti ca samaññito thero. So hāyasmā –

『『Tasmā tiha te bāhiya evaṃ sikkhitabbaṃ 『diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissatī』ti, evañhi te bāhiya sikkhitabbaṃ. Yato kho te bāhiya diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissati, tato tvaṃ bāhiya na tena. Yato tvaṃ bāhiya na tena, tato bāhiya na tattha. Yato tvaṃ bāhiya na tattha, tato tvaṃ bāhiya nevidha na huraṃ na ubhayamantarena, esevanto dukkhassā』ti』』 (udā. 10).

Ettakāya desanāya arahattaṃ sacchākāsi. Evaṃ sāriputtattherādīnampi mahāpaññatādidīpanāni suttapadāni vitthārato vattabbāni. Visesato pana aṅguttarāgame etadaggasuttapadāni (a. ni.

我來直譯這段巴利文： 依"嚥下水后告知"所說的方式。"那裡"是在村門。"吐"是吐水處。"他們"是人們。因為具足智眼故為有眼。"如是"是像清掃好的塔院等。"清凈自恣"是以漏盡的狀態自恣。 說"觀察街道"因為應當先觀察街道而入街,不應東張西望。關於這個說"以優雅的前進、後退"等。爲了顯示那個行走而說"在那裡"等。通過"因為沒有什麼以疾速為乞食頭陀支"這句顯示以疾速行走像貪求行為那樣不適合。"水車"是水精車。因為那個到達不平之地時應當使其完全不動。"隨順那個"是隨順施食。在"使食厭逆想現起"等中應該說的,那個將在後面出現。"如是"是有三種譬喻的取食,即塗油於車軸、塗藥于瘡、食子肉。"具足八支"是作為具足以"只是爲了這個身體的住立、維持"等所說的八支。但"不是爲了玩樂"等只是顯示否定。"食疲勞"是依食而生起的疲勞。"午前"等依日說。"初夜"等依夜說。 顯示在往返中攜帶業處是行道義理而說"稱為攜帶和返攜"。"如果具足親依止"這句在"成為天子"等一切處都應結合。其中證辟支菩提的親依止具足是二阿僧祇劫和十萬劫,集積與之相應的福智資糧,聲聞菩提的上首弟子是一阿僧祇和十萬劫,大弟子只是十萬劫,其他則是在過去生中依解脫親依止力而沒有時間限定生起的趣向抉擇善。通過"譬如"等顯示在那那處所被安立最上位的長老們的親證。其中長老婆醯耶達盧奇里耶,因為生長在婆醯地方故名婆醯耶,因為披著木皮衣故被稱為達盧奇里耶。這位尊者- "因此婆醯耶,你應當如是學:'在所見中將只是所見,在所聞、所覺、所識中將只是所識。'婆醯耶,你應當如是學。婆醯耶,當在所見中對你將只是所見,在所聞、所覺、所識中將只是所識時,那時你婆醯耶不依彼。當你婆醯耶不依彼時,那時婆醯耶你不在彼處。當你婆醯耶不在彼處時,那時你婆醯耶既不在此,不在彼,也不在兩者之間,這就是苦的終結。" 以這麼多開示而證悟阿羅漢。如是舍利弗長老等的顯示大慧等的經文也應詳說。但特別是增支部中最上位經文

1.188) sikhāpattanti koṭippattaṃ niṭṭhānappattaṃ sabbathā paripuṇṇato.

Tanti asammuyhanaṃ. Evanti idāni vuccamānākārena veditabbaṃ. 『『Attā abhikkamatī』』ti iminā diṭṭhigāhavasena, 『『ahaṃ abhikkamāmī』』ti iminā mānagāhavasena, tadubhayassa pana vinā taṇhāya appavattanato taṇhāgāhavasenāti tīhipi maññanāhi andhabālaputhujjanassa abhikkame sammuyhanaṃ dasseti. 『『Tathā asammuyhanto』』ti vatvā tadeva asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento 『『abhikkamāmī』』tiādimāha. Cittasamuṭṭhānavāyodhātūti teneva abhikkamanacittena samuṭṭhānā, taṃcittasamuṭṭhānikā vā vāyodhātu. Viññattinti kāyaviññattiṃ. Janayamānā uppajjati tassā vikārabhāvato. Itīti tasmā uppajjanato. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānavāyodhātuyā vicalanākārasaṅkhātakāyaviññattivasena. Tassāti aṭṭhisaṅghāṭassa. Abhikkamatoti abhikkamantassa. Omattāti avamattā lāmakappamāṇā. Vāyodhātutejodhātuvasena itarā dve dhātuyo.

Idaṃ vuttaṃ hoti – yasmā cettha vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo. Uddharaṇagatikā hi tejodhātu, tena tassā uddharaṇe vāyodhātuyā anugatabhāvo hoti, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, tathā abhāvato pana itarāsaṃ omattatāti. Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo. Kiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāro, tena tassā tattha tejodhātuyā anugatabhāvo hoti, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca tadabhāvato omattatāti dasseti 『『tathā atiharaṇavītiharaṇesū』』ti iminā. Satipi cettha anugamakānugantabbatāvisese tejodhātuvāyodhātubhāvamattaṃ sandhāya tathāsaddaggahaṇaṃ kataṃ. Paṭhame hi naye tejodhātuyā anugamakatā, vāyodhātuyā anugantabbatā, dutiye pana vāyodhātuyā anugamakatā, tejodhātuyā anugantabbatāti. Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ, ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ. Khāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanāpariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇaṃ, yāva patiṭṭhitapādo, tāva haraṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti vā ayametesaṃ viseso.

Yasmā pathavīdhātuyā anugatā āpodhātu vossajjane paccayo. Garutarasabhāvā hi āpodhātu, tena tassā vossajjane pathavīdhātuyā anugatabhāvo hoti, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca tadabhāvato omattatāti dassento āha 『『vossajjane…pe… balavatiyo』』ti. Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo. Patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo hoti, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirujjhanassa sijjhanato tassā sannirujjhanepi āpodhātuyā anugatabhāvo hoti, tasmā vuttaṃ 『『tathā sannikkhepanasannirujjhanesū』』ti.

我來幫你直譯這段巴利文： 1.188. "達到頂點"意為達到究竟、達到完滿、達到一切圓滿。 "此"指不迷惑。"如是"應當理解為現在所說的方式。以"我身前進"這句話顯示愚癡凡夫在前進時有三種迷執：以"自我前進"表示見執，以"我在前進"表示慢執，而這兩種執著離開渴愛則不能生起，故也有渴愛執。說"如是不迷惑"之後，為顯示通過何種分析能達到不迷惑，而說"我在前進"等言。"心所生風界"即由那前進之心所生，或者說是由該心所生的風界。"表示"指身表。由於其變化性質而生起。"此"即因其生起。"依心所作風界擴充套件"即依造作性的心所生風界的動轉形態所稱的身表。"其"指骨架。"前進者"指正在前進的人。"微弱"指低下、劣等程度。"風界火界作用下的其餘兩界"。 此中所說的是：因為在此為風界所隨的火界是舉起的緣，因為火界具有舉起的性質，所以它在舉起時隨順於風界，因此這兩界在此依其功能而顯著，其餘二界因非如是而微弱。又因為為火界所隨的風界是跨越和移動的緣。因為具有作用性質的風界在跨越和移動中有殊勝的作用，所以它在此隨順於火界，因此這兩界在此依其功能而顯著，其餘二界因缺乏此而微弱，這即是以"同樣在跨越和移動中"所顯示的。雖然在此隨行與被隨行的差別相同，但"同樣"一詞是就單純的火界與風界性質而說的。因為在第一種情況中是火界隨行而風界被隨行，在第二種情況中則是風界隨行而火界被隨行。其中，從踏足處提起腳為舉起，越過所立之處向前執行為跨越，為避開樹樁等障礙物，或為避免觸碰已立足處而向旁側執行為移動；或說直到立足為跨越，其後的執行為移動，這是它們的區別。 因為為地界所隨的水界是放下的緣。因為水界具有重性，所以它在放下時隨順於地界，因此這兩界在此依其功能而顯著，其餘二界因缺乏此而微弱，為顯示這點而說"在放下等中這兩界較強"。又因為為水界所隨的地界是安置和固定的緣。如同在立足性中一樣，在使立足中它也具有殊勝的作用，所以它隨順於水界，同樣由於撞擊作用依地界而得以完成固定，所以它在固定中也隨順於水界，因此說"同樣在安置和固定中"。

Anugamakānugantabbatāvisesepi sati pathavīdhātuāpodhātubhāvamattaṃ sandhāya tathāsaddaggahaṇaṃ kataṃ. Paṭhame hi naye pathavīdhātuyā anugamakatā, āpodhātuyā anugantabbatā, dutiye pana āpodhātuyā anugamakatā, pathavīdhātuyā anugantabbatāti. Vossajjanañcettha pādassa onāmanavasena vossaggo, tato paraṃ bhūmiādīsu patiṭṭhāpanaṃ sannikkhepanaṃ, patiṭṭhāpetvā nimmaddanavasena gamanassa sannirodho sannirujjhanaṃ.

Tatthāti tasmiṃ atikkamane, tesu vā yathāvuttesu uddharaṇātiharaṇavītiharaṇavossajjanasannikkhepanasannirujjhanasaṅkhātesu chasu koṭṭhāsesu. Uddharaṇeti uddharaṇakkhaṇe. Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā, taṃsamuṭṭhāpakā ca arūpadhammā. Atiharaṇaṃ na pāpuṇanti khaṇamattāvaṭṭhānato. Sabbattha esa nayo. Tattha tatthevāti yattha yattha uddharaṇādike uppannā, tattha tattheva. Na hi dhammānaṃ desantarasaṅkamanaṃ atthi lahuparivattanato. Pabbaṃ pabbanti paricchedaṃ paricchedaṃ. Sandhi sandhīti gaṇṭhi gaṇṭhi. Odhi odhīti bhāgaṃ bhāgaṃ. Sabbañcetaṃ uddharaṇādikoṭṭhāse sandhāya sabhāgasantativasena vuttanti veditabbaṃ. Itaro eva hi rūpadhammānampi pavattikkhaṇo gamanayogagamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca bandhakhuradhārāsamāgamatopi sīghataro, yathā tilānaṃ bhijjayamānānaṃ paṭapaṭāyanena bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ 『『paṭapaṭāyantā』』ti vuttaṃ, uppādavasena paṭapaṭa-saddaṃ akarontāpi karontā viyāti attho. Tilabhedalakkhaṇaṃ paṭapaṭāyanaṃ viya hi saṅkhatabhedalakkhaṇaṃ uppādo uppannānamekantato bhinnattā. Tatthāti abhikkamane. Ko eko abhikkamati nābhikkamatiyeva. Kassa vā ekassa abhikkamanaṃ siyā, na siyā eva. Kasmā? Paramatthato hi…pe… dhātūnaṃ sayanaṃ, tasmāti attho. Andhabālaputhujjanasammūḷhassa attano abhikkamananivattanañhetaṃ vacanaṃ. Atha vā 『『ko eko…pe… abhikkamana』』nti codanāya 『『paramatthato hī』』tiādinā sodhanā vuttā.

Tasmiṃ tasmiṃ koṭṭhāseti yathāvutte chabbidhepi koṭṭhāse gamanādikassa apaccāmaṭṭhattā. 『『Saddhiṃ rūpena uppajjate, nirujjhatī』』ti ca silokapadena saha sambandho. Tattha paṭhamapadasambandhe rūpenāti yena kenaci sahuppajjanakena rūpena. Dutiyapadasambandhe pana 『『rūpenā』』ti idaṃ yaṃ tato nirujjhamānacittato upari sattarasamacittassa uppādakkhaṇe uppannaṃ, tadeva tassa nirujjhamānacittassa nirodhena saddhiṃ nirujjhanakaṃ sattarasacittakkhaṇāyukaṃ rūpaṃ sandhāya vuttaṃ, aññathā rūpārūpadhammā samānāyukā siyuṃ. Yadi ca siyuṃ, atha 『『rūpaṃ garupariṇāmaṃ dandhanirodha』』ntiādi (vibha. aṭṭha. pakiṇṇakakathā) aṭṭhakathāvacanehi, 『『nāhaṃ bhikkhave aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta』』nti (a. ni.

我來 給你直譯這段巴利文： 雖然在隨行與被隨行的差別中，"同樣"一詞是就單純的地界與水界性質而說的。因為在第一種方式中是地界隨行而水界被隨行，在第二種方式中則是水界隨行而地界被隨行。此中放下是指腳的下垂方式的捨棄，其後在地面等處的安置為安置，安置后以壓制方式行進的止息為固定。 "其中"指在那前進中，或在所說的舉起、跨越、移動、放下、安置、固定等六個部分中。"舉起時"指舉起的剎那。"色法與非色法"指以舉起形態執行的色法，以及引發它的非色法。不能達到跨越，因為只住一剎那。在一切處都是這個道理。"即于彼處"指在舉起等生起之處。諸法確實不會轉移到其他處所，因為變化迅速。"支節支節"指每一界限。"關節關節"指每一節點。"部分部分"指每一部分。應知這一切是就舉起等部分而依同類相續而說的。因為即使是色法的執行剎那也比遊戲行進的天子從上下對面奔跑時頭與腳上繫著的剃刀刃相遇更快，如同芝麻被破壞時以爆裂聲表示破壞，同樣以生起表示有為法，為顯示這點而說"爆裂聲"，雖不發出爆裂聲卻似發出，這是其意義。因為如同爆裂聲是芝麻破壞的標誌，同樣生起是有為法破壞的標誌，因為已生者必定破壞。"其中"指在前進中。誰是單一者在前進？實無前進。或者說誰有單一的前進？實無此事。為什麼？因為從究竟諦來說......諸界的住，這是其義。這是對愚癡凡夫迷惑自我前進的遮止之語。或者說對"誰是單一者...前進"的質疑，以"因為從究竟諦來說"等作出解答。 "在每一部分中"指在所說的六種部分中，因為未觸及行進等。"與色法俱生滅"是與偈頌相連。其中與第一句相連時，"與色法"指與任何俱生的色法。但與第二句相連時，"與色法"是指從那滅去的心之上第十七心的生起剎那所生，正是與那滅去的心的滅同時滅去的、壽量為十七心剎那的色法，否則色法與非色法將成為同壽，如果是這樣，則與"色法變化沉重、滅去緩慢"等註釋之語，以及"諸比丘，我不見有任何一法如心這樣變化迅速"等（經典之語相違）。

1.38) evamādipāḷivacanehi ca virodho siyā. Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāvento eva uppajjanti, tasmā tesaṃ taṃsabhāvanipphattianantaraṃ nirodho, rūpadhammā pana anārammaṇā pakāsetabbā, evaṃ tesaṃ pakāsetabbabhāvanipphatti soḷasahi cittehi hoti, tasmā ekacittakkhaṇātītena saha sattarasacittakkhaṇāyukatā rūpadhammānamicchitāti. Lahuparivattanaviññāṇavisesassa saṅgatimattapaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtapaccayatāya rūpassa garuparivattitā. Yathābhūtaṃ nānādhātuñāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tathevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva, tasmā vuttanayenevettha attho veditabboti ācariyena (dī. ni. ṭī. 1.214) vuttaṃ , tadetaṃ cittānuparivattiyā viññattiyā ekanirodhabhāvassa suviññeyyattā evaṃ vuttaṃ. Tato saviññattikena puretaraṃ sattarasamacittassa uppādakkhaṇe uppannena rūpena saddhiṃ aññaṃ cittaṃ nirujjhatīti attho veditabbo. Aññaṃ cittaṃ nirujjhati, aññaṃ uppajjate cittanti yojetabbaṃ. Añño hi saddakkamo, añño atthakkamoti. Yañhi purimuppannaṃ cittaṃ, taṃ nirujjhantaṃ aññassa pacchā uppajjamānassa anantarādipaccayabhāveneva nirujjhati, tathā laddhapaccayameva aññampi uppajjate cittaṃ, avatthāvisesato cettha aññathā. Yadi evaṃ tesamubhinnaṃ antaro labbheyyāti codanaṃ 『『no』』ti apanetumāha 『『avīci manusambandho』』ti, yathā vīci antaro na labbhati, tadevedanti avisesaṃ vidū maññanti, evaṃ anu anu sambandho cittasantāno, rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattatīti attho. Avīcīti hi nirantaratāvasena bhāvanapuṃsakavacanaṃ.

Abhimukhaṃ lokitaṃ ālokitanti āha 『『puratopekkhana』』nti. Yaṃdisābhimukho gacchati, tiṭṭhati, nisīdati, sayati vā, tadabhimukhaṃ pekkhananti vuttaṃ hoti. Yasmā ca tādisamālokitaṃ nāma hoti, tasmā tadanugatadisālokanaṃ vilokitanti āha 『『anudisāpekkhana』』nti, abhimukhadisānurūpagatesu vāmadakkhiṇapassesu vividhā pekkhananti vuttaṃ hoti. Heṭṭhāuparipacchāpekkhanañhi 『『olokitaullokitāpalokitānī』』ti gahitāni. Sāruppavasenāti samaṇapatirūpavasena, imināva asāruppavasena itaresamaggahaṇanti sijjhati. Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokaharaṇādīsu ullokitassa, pacchato āgacchantaparissayaparivajjanādīsu apalokitassa ca siyā sambhavoti āha 『『iminā vā』』tiādi, etena upalakkhaṇamattañcetanti dasseti.

Kāyasakkhinti kāyena sacchikataṃ paccakkhakārinaṃ, sādhakanti attho. So hi āyasmā vipassanākāle 『『yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggahessāmī』』ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā 『『etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ, yadidaṃ nando』』ti (a. ni.

我來 幫你直譯這段巴利文： 1.38. 等經文會有矛盾。因為心與心所是有所緣的本質，只在顯現其作為自己所緣緣的事物時才生起，所以它們在完成其本質后立即滅去，而色法則是無所緣而需要被顯示的，如此它們被顯示的本質經過十六心才完成，因此色法被認為與經過一心剎那后的十七心剎那同壽。由於迅速變化的識的特性只是和合的緣性，所以三蘊迅速變化，由於只是與境相合，所以識迅速變化，由於緩慢的大種為緣，所以色法變化沉重。如實知種種界的智慧只有如來才有，由此說前生緣只是色法，後生緣也是如此，所以色法與非色法不可能在同一剎那，因此這裡應當依所說方式理解其義，這是論師所說的。這是因為容易理解隨心而轉的表示與心同滅而如此說的。因此應知其義是：與有表色俱的、在前面第十七心生起剎那所生的色法同時，另一個心滅去。應當配合為"另一心滅去，另一心生起"。因為語言次第與意義次第不同。因為先生起的心在滅去時是以作為後生起的心的無間緣等而滅去的，同樣得到緣的另一個心也生起，這裡是由於狀態差別而有別異。如果是這樣，會得到它們兩者之間有間隔的質疑，爲了以"不"來遣除而說"相續不間斷"，如同波浪不可得間隔，智者認為正是這個沒有差別，如是一個接一個相續的心相續與色相續如河流一般、如河中水流般運轉，這是其義。"不間斷"是就無間性而說的中性詞。 "正面看"是向前看，所以說"向前觀看"。意思是說朝著行走、站立、坐著或躺著的方向看。由於這樣的看稱為正面看，所以隨著那個方向看是旁視，所以說"觀察周圍方向"，意思是說在朝向正面方向相應的左右兩側多方觀看。因為向下看、向上看、回顧看已被包括在"下視、上視、回視"中。"以適宜方式"指以沙門適宜的方式，由此也成立因不適宜而不攝取其他的。說"或以此"等，是因為在打掃、清潔等時可能有下視，在舉物等時可能有上視，在避開後面來的危險等時可能有回視，由此顯示這只是舉例說明。 "身證"指以身體親證，親自實踐，意為成就者。那位尊者在修觀時因為"我依諸根門不防護而在教法中遭受不樂等違逆，我要好好地制止這個"而生起精進，具足強大的慚愧，由於在此已修習，所以在根律儀中達到最勝究竟，正因為這樣，導師說"諸比丘，在我的聲聞比丘弟子中，諸根門善防護者，難陀是第一"等。

1.230) etadagge ṭhapesi. Nandassāti kattutthe sāmivacanaṃ. Itīti iminā ālokanena.

Sātthakatāca sappāyatā ca veditabbā ālokitavilokitassāti ajjhāharitvā sambandho. Tasmāti kammaṭṭhānāvijahanasseva ālokitavilokite. Gocarasampajaññabhāvato etthāti ālokitavilokite. Attano kammaṭṭhānavasenevāti khandhādikammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, na añño upāyo gavesitabboti adhippāyo. Kammaṭṭhānasīsenevāti vakkhamānakammaṭṭhānamukheneva. Yasmā pana ālokitādi nāma dhammamattasseva pavattiviseso, tasmā tassa yāthāvato jānanaṃ asammohasampajaññanti dassetuṃ 『『abbhantare』』tiādi vuttaṃ. Āloketāti ālokento. Tathā viloketā. Viññattinti kāyaviññattiṃ. Itīti tasmā uppajjanato. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānāya vāyodhātuyā vicalanākārasaṅkhātakāyaviññattivasena. Akkhidalanti akkhipaṭalaṃ. Adho sīdatīti osīdantaṃ viya heṭṭhā gacchati. Uddhaṃ laṅghetīti laṅghentaṃ viya upari gacchati. Yantakenāti akkhidalesu yojitarajjuyo gahetvā paribbhamanakacakkena. Tatoti tathā akkhidalānamosīdanullaṅghanato. Manodvārikajavanassa mūlakāraṇaparijānanaṃ mūlapariññā. Āgantukassa abbhāgatassa, tāvakālikassa ca taṅkhaṇamattapavattakassa bhāvo āgantukatāvakālikabhāvo, tesaṃ vasena.

Tatthāti tesu gāthāya dassitesu sattasu cittesu. Aṅgakiccaṃ sādhayamānanti padhānabhūtaaṅgakiccaṃ nipphādentaṃ, sarīraṃ hutvāti vuttaṃ hoti. Bhavaṅgañhi paṭisandhisadisattā padhānamaṅgaṃ, padhānañca 『『sarīra』』nti vuccati, avicchedappavattihetubhāvena vā kāraṇakiccaṃ sādhayamānanti attho. Taṃ āvaṭṭetvāti bhavaṅgasāmaññavasena vuttaṃ, pavattākāravisesavasena pana atītādinā tibbidhaṃ, tattha ca bhavaṅgupacchedasseva āvaṭṭanaṃ. Tannirodhāti tassa nirujjhanato, anantarapaccayavasena hetuvacanaṃ. 『『Paṭhamajavanepi…pe… sattamajavanepī』』ti idaṃ pañcadvārikavīthiyaṃ 『『ayaṃ itthī, ayaṃ puriso』』ti rajjanadussanamuyhanānamabhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjanavoṭṭhabbanānaṃ puretaraṃ pavattāyonisomanasikāravasena ayoniso āvajjanavoṭṭhabbanākārena pavattanato iṭṭhe itthirūpādimhi lobhasahagatamattaṃ javanaṃ uppajjati, aniṭṭhe ca dosasahagatamattaṃ, na panekantarajjanadussanādi, manodvāre eva ekantarajjanadussanādi hoti, tassa pana manodvārikassa rajjanadussanādino pañcadvārikajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbampi bhavaṅgādi, evaṃ manodvārikajavanassa mūlakāraṇavasena mūlapariññā vuttā, āgantukatāvakālikatā pana pañcadvārika javanasseva apubbabhāvavasena, ittaratāvasena ca. Yuddhamaṇḍaleti saṅgāmappadese. Heṭṭhupariyavasenāti heṭṭhā ca upari ca parivattamānavasena, aparāparaṃ bhavaṅguppattivasenāti attho. Tathā bhavaṅguppādavasena hi tesaṃ bhijjitvā patanaṃ, iminā pana heṭṭhimassa, uparimassa ca bhavaṅgassa aparāparuppattivasena pañcadvārikajavanato visadisassa manodvārikajavanassa uppādaṃ dasseti tassa vaseneva rajjanādipavattanato. Tenevāha 『『rajjanādivasena ālokitavilokitaṃ hotī』』ti.

我來幫你直譯這段巴利文： 1.230. 立為第一。"難陀的"是作者義的屬格。"如是"指以這種觀看。 "應當了知正觀和旁觀的有益性和適宜性"，應補充后連線。"因此"指在觀看和旁視時不離開業處。"因為是行處正知"指在觀看和旁視中。"只依自己的業處"意指只依蘊等業處而作觀看和旁視，不應尋求其他方法。"以業處為首"指以將要說的業處為門。又因為觀看等只是法的特殊運作，所以為顯示如實知解它是不迷正知，而說"在內"等。"觀看者"指正在觀看。同樣"旁視者"。"表示"指身表。"此"即因其生起。"依心所作風界擴充套件"即依造作性心所生的風界的動轉形態所稱的身表。"眼簾"指眼膜。"下沉"指好像向下垂落。"上揚"指好像向上升起。"機關"指在眼簾上安裝繩索轉動的輪子。"由此"即由眼簾如此下沉上揚。了知意門速行的根本原因是根本遍知。外來的客人和暫時的只在那一刻生起的狀態是外來性和暫時性，依這些。 "其中"指在偈頌所示的七種心中。"完成支分作用"指完成主要的支分作用，意思是說成為身體。因為有分與結生相似故為主要支分，主要者稱為"身體"，或者說是以相續不斷的運作為因而完成因的作用。"轉向它"是就有分的共相而說的，但就運作的特殊形態而言有過去等三種，其中只是轉向有分的斷絕。"由它滅去"指由它的滅去，是從無間緣的角度說因。"在第一速行乃至第七速行中"這是就五門心路而說"這是女人，這是男人"等沒有貪著、瞋恚、愚癡而說的。因為在那裡，由於轉向和確定在先已依不如理作意而以不如理的轉向和確定形態運作，所以對可意的女色等只生起具貪的速行，對不可意的只生起具瞋的速行，而不是必定的貪著瞋恚等，必定的貪著瞋恚等只在意門中生起，但是那意門的貪著瞋恚等是以五門速行為根本，或者如前所說的一切有分等，如是依意門速行的根本原因而說根本遍知，而外來性和暫時性只是就五門速行的新生性和短暫性而言。"戰場"指戰鬥之處。"以上下方式"指以上下翻轉的方式，意思是說以有分一個接一個生起的方式。因為正是依有分生起，他們破碎倒下，但以這個則顯示依下面和上面的有分一個接一個生起的方式而生起與五門速行不同的意門速行，因為只依它而有貪著等的生起。正因如此而說"依貪著等方式而有觀看和旁視"。

Āpāthanti gocarabhāvaṃ. Sakakiccanipphādanavasenāti āvajjanādikiccanipphādanavasena. Tanti javanaṃ. Cakkhudvāre rūpassa āpāthagamanena āvajjanādīnaṃ pavattanato pavattikāraṇavaseneva 『『gehabhūte』』ti vuttaṃ, na nissayavasena. Āgantukapuriso viyāti abbhāgatapuriso viya. Duvidhā hi āgantukā atithiabbhāgatavasena. Tattha kataparicayo 『『atithī』』ti vuccati, akataparicayo 『『abbhāgato』』ti, ayamevidhādhippeto. Tenāha 『『yathā paragehe』』tiādi . Tassāti javanassa rajjanadussanamuyhanaṃ ayuttanti sambandho. Āsinesūti nisinnesu. Āṇākaraṇanti attano vasakaraṇaṃ.

Saddhiṃ sampayuttadhammehi phassādīhi. Tattha tattheva sakakiccanipphādanaṭṭhāne bhijjanti. Itīti tasmā āvajjanādivoṭṭhabbanapariyosānānaṃ bhijjanato. Ittarānīti aciraṭṭhitikāni. Tatthāti tasmiṃ vacane ayaṃ upamāti attho. Udayabbayaparicchinno tāva tattako kālo etesanti tāvakālikāni, tassa bhāvo, taṃvasena.

Etanti asammohasampajaññaṃ. Etthāti etasmiṃ yathāvuttadhammasamudāye. Dassanaṃ cakkhuviññāṇaṃ, tassa vaseneva ālokanavilokanapaññāyanato āvajjanādīnamaggahaṇaṃ.

Samavāyeti sāmaggiyaṃ. Tatthāti pañcakkhandhavasena ālokanavilokana paññāyamāne. Nimittatthe cetaṃ bhummaṃ, tabbinimuttako ko ekoāloketi na tveva āloketi. Ko ca eko viloketi natveva viloketīti attho.

『『Tathā』』tiādi āyatanavasena, dhātuvasena ca dassanaṃ. Cakkhurūpāni yathārahaṃ dassanassa nissayārammaṇapaccayo, tathā āvajjanā anantarādipaccayo, āloko upanissayapaccayoti dassanassa suttantanayena pariyāyato paccayatā vuttā. Sahajātapaccayopi dassanasseva, nidassanamattañcetaṃ aññamaññasampayuttaatthiavigatādipaccayānampi labbhanato, 『『sahajātādipaccayā』』tipi adhunā pāṭho dissati. 『『Eva』』ntiādi nigamanaṃ.

Idāni yathāpāṭhaṃ samiñjanapasāraṇesu sampajānaṃ vibhāvento 『『samiñjite pasārite』』tiādimāha. Tattha pabbānanti pabbabhūtānaṃ. Taṃsamiñjanapasāraṇeneva hi sabbesaṃ hatthapādānaṃ samiñjanapasāraṇaṃ hoti, pabbametesanti vā pabbā yathā 『『saddho』』ti, pabbavantānanti attho. Cittavasenevāti cittaruciyā eva, cittasāmatthiyā vā. Yaṃ yaṃ cittaṃ uppajjati sātthepi anatthepi samiñjituṃ, pasārituṃ vā, taṃtaṃcittānugateneva samiñjanapasāraṇamakatvāti vuttaṃ hoti. Tatthāti samiñjanapasāraṇesu atthānatthapariggaṇhanaṃ veditabbanti sambandho. Khaṇe khaṇeti tathā ṭhitakkhaṇassa byāpanicchāvacanaṃ. Vedanāti santhambhanādīhi rujjanā. 『『Vedanā uppajjatī』』tiādinā paramparapayojanaṃ dasseti. Tathā 『『tā vedanānuppajjantī』』tiādināpi. Purimaṃ purimañhi pacchimassa pacchimassa kāraṇavacanaṃ. Kāleti samiñjituṃ, pasārituṃ vā yuttakāle. Phātinti vuddhiṃ. Jhānādi pana viseso.

Tatrāyaṃ nayoti sappāyāsappāyaapariggaṇhane vatthusandassanasaṃṅkhāto nayo. Tadapariggahaṇe ādīnavadassaneneva pariggahaṇepi ānisaṃso vibhāvitoti tesamidha udāharaṇaṃ veditabbaṃ. Mahācetiyaṅgaṇeti duṭṭhagāmaṇiraññā katassa hemamālīnāmakassa mahācetiyassa aṅgaṇe. Vuttañhi –

『『Dīpappasādako thero, rājino ayyakassa me;

Evaṃ kirāha nattā te, duṭṭhagāmaṇi bhūpati.

Mahāpuñño mahāthūpaṃ, soṇṇamāliṃ manoramaṃ;

Vīsaṃ hatthasataṃ uccaṃ, kāressati anāgate』』ti.

我來幫你直譯這段巴利文： "進入"指成為所緣。"依完成自己的作用"指依完成轉向等作用。"它"指速行。說"成為住所"是依運作因的方式，因為由於色在眼門進入而有轉向等的運作，不是依所依的方式。"如同來客"指如同外來的人。因為來客有兩種：依客人和訪客的差別。其中已熟識的稱為"客人"，未熟識的稱為"訪客"，這裡是指後者。因此說"如同在他人家"等。"它的"貪著、瞋恚、愚癡是不適當的，這是其連線。"已坐者"指已坐下的人們。"施令"指使成為自己所控制。 與相應法觸等一起。在各自完成作用的地方就滅去。"如是"指因為轉向等直至確定的滅去。"短暫"指不久住。"其中"指在那句話中這是譬喻，這是其意義。"暫時"指被生滅限定的那麼多時間，其狀態，依此。 "這個"指不迷正知。"此中"指在所說的法的集合中。"見"指眼識，因為只依它而顯現觀看和旁視，所以不說轉向等。 "和合"指和諧。"其中"指在依五蘊而顯現觀看和旁視中。這是處所的工具義，離開它誰是單一觀看者？確實無觀看。誰是單一旁視者？確實無旁視，這是其義。 "同樣"等是依處、依界的顯示。眼和色如其所應為見的所依緣和所緣緣，同樣轉向為無間等緣，光明為親依止緣，這是依經教方法說見的間接緣性。俱生緣也只是對見，這只是舉例，因為也有相互相應、有、不離等緣，現在也見到"俱生等緣"的讀法。"如是"等是結論。 現在為顯示在屈伸中的正知而說"在屈時伸時"等。其中"諸關節的"指成為關節的。因為由它的屈伸而有一切手足的屈伸，或者說有關節的是關節，如"有信的"，意思是具有關節的。"只依心"指只依心的意欲，或心的能力。意思是說，無論生起什麼心要屈要伸，不論有益無益，不是隻隨順那個心而作屈伸。"其中"指在屈伸中應當了知有益無益，這是連線。"剎那剎那"指表達要遍及如是住立的剎那。"痛"指由僵硬等而苦惱。以"痛生起"等顯示連續的目的。同樣以"諸痛不生起"等。因為前前是後後的原因之說。"時"指適合屈伸的時候。"增長"指成長。而禪定等是殊勝。 "此中這個方法"指在有益無益的了知中顯示事例的方法。應知由顯示不了知的過患而也顯明瞭了知的功德，所以這裡舉它們為例。"大塔院"指在土達伽馬尼王所造的稱為金鬘的大塔的院中。如說： "點亮此島的長老，對我王的祖父； 如是說你的孫子，土達伽馬尼國王。 大福德者將來要，建造金鬘大塔； 高二十百肘的，令人喜悅之塔。"

Bhūmippadeso cettha aṅgaṇaṃ 『『udaṅgaṇe tattha papaṃ avindu』』ntiādisu (jā. 1.1.2) viya, tasmā upacārabhūte susaṅkhate bhūmippadeseti attho. Teneva kāraṇena gihī jātoti kāyasaṃsaggasamāpajjanahetunā ukkaṇṭhito hutvā hīnāyāvatto. Jhāyīti jhāyanaṃ ḍayhanamāpajji. Mahācetiyaṅgaṇepi cīvarakuṭiṃ katvā tattha sajjhāyaṃ gaṇhantīti vuttaṃ 『『cīvarakuṭidaṇḍake』』ti, cīvarakuṭiyā cīvarachadanatthāya katadaṇḍaketi attho. 『『Maṇisappo nāma sīhaḷadīpe vijjamānā ekā sappajātīti vadantī』』ti ācariyānandattherena, (vibha. mūlaṭī. 242) ācariyadhammapālattherena (dī. ni. ṭī. 1.214) ca vuttaṃ. 『『Keci, apare, aññe』』ti vā avatvā 『『vadanti』』cceva vacanañca sārato gahetabbatāviññāpanatthaṃ aññathā gahetabbassa avacanato, tasmā na nīlasappādi idha 『『maṇisappo』』ti veditabbo.

Mahātheravatthunāti evaṃnāmakassa therassa vatthunā. Antevāsikehīti tattha nisinnesu bahūsu antevāsikesu ekena antevāsikena. Tenāha 『『taṃ antevāsikā pucchiṃsū』』ti. Kammaṭṭhānanti 『『abbhantare attā nāmā』』tiādinā (dī. ni. aṭṭha.

我來幫你直譯這段巴利文： 此中"院"指地面區域，如"他們在那院中發現水池"等句中一樣，因此意思是在周邊經過良好整治的地面區域。正是由於這個原因而成為在家人，指因捲入身體接觸而感到厭倦而退回低劣處。"焚燒"指陷入焚燒狀態。說"衣服小屋的木桿上"，是因為在大塔院中造了衣服小屋而在那裡誦習，意思是在衣服小屋中為遮蓋衣服而做的木桿上。阿難長老和法護長老說："他們說摩尼蛇是在僧伽羅島（現斯里蘭卡）存在的一種蛇。"不說"某些人，其他人，另一些人"而只說"他們說"，是爲了表明應當認真接受，因為沒有說出其他方式的理解，因此這裡的"摩尼蛇"不應理解為藍蛇等。 "以大長老的事"指以這樣名字的長老的事。"弟子"指在那裡坐著的眾多弟子中的一個弟子。因此說"弟子們問他"。"業處"指以"在內部沒有所謂的我"等。

1.214) vakkhamānappakāraṃ dhātukammaṭṭhānaṃ. Pakaraṇatopi hi attho viññāyatīti. Tattha ṭhitānaṃ pucchantānaṃ saṅgahaṇavasena 『『tumhehī』』ti puna puthuvacanakaraṇaṃ. Evaṃ rūpaṃ sabhāvo yassāti evarūpo niggahitalopavasena tena , kammaṭṭhānamanasikārasabhāvenāti attho. Evametthāpīti api-saddena heṭṭhā vuttaṃ ālokitavilokitapakkhamapekkhanaṃ karoti. Ayaṃ nayo uparipi.

Suttākaḍḍhanavasenāti yante yojitasuttānaṃ āviñchanavasena. Dāruyantassāti dārunā katayantarūpassa. Taṃ taṃ kiriyaṃ yāti pāpuṇāti, hatthapādādīhi vā taṃ taṃ ākāraṃ kurumānaṃ yāti gacchatīti yantaṃ, naṭakādipañcālikārūpaṃ, dārunā kataṃ yantaṃ tathā, nidassanamattañcetaṃ. Tathā hi naṃ potthena vatthena alaṅkariyattā potthalikā, pañca aṅgāni yassā sajīvassevāti pañcālikāti ca voharanti. Hatthapādalaḷananti hatthapādānaṃ kampanaṃ, hatthapādehi vā līḷākaraṇaṃ.

Saṅghāṭipattacīvaradhāraṇeti ettha saṅghāṭicīvarānaṃ samānadhāraṇatāya ekatodassanaṃ ganthagarutāpanayanatthaṃ, antaravāsakassa nivāsanavasena, sesānaṃ pārupanavasenāti yathārahamattho. Tatthāti saṅghāṭicīvaradhāraṇapattadhāraṇesu. Vuttappakāroti paccavekkhaṇavidhinā sutte vuttappabhedo.

Uṇhapakatikassāti uṇhālukassa pariḷāhabahulakāyassa. Sītālukassāti sītabahulakāyassa. Ghananti appitaṃ. Dupaṭṭanti nidassanamattaṃ. 『『Utuddhaṭānaṃ dussānaṃ catugguṇaṃ saṅghāṭiṃ, diguṇaṃ uttarāsaṅgaṃ, diguṇaṃ antaravāsakaṃ, paṃsukūle yāvadattha』』nti (mahāva. 348) hi vuttaṃ. Viparītanti tadubhayato viparītaṃ, tesaṃ tiṇṇampi asappāyaṃ. Kasmāti āha 『『aggaḷādidānenā』』tiādi. Uddharitvā allīyāpanakhaṇḍaṃ aggaḷaṃ. Ādisaddena tunnakammādīni saṅgaṇhāti. Tathā-saddo anukaḍḍhanattho, asappāyamevāti. Paṭṭuṇṇadese pāṇakehi sañjātavatthaṃ paṭṭuṇṇaṃ. Vākavisesamayaṃ setavaṇṇaṃ dukūlaṃ. Ādisaddena koseyyakambalādikaṃ sānulomaṃ kappiyacīvaraṃ saṅgaṇhāti. Kasmāti vuttaṃ 『『tādisañhī』』tiādi. Araññe ekakassa nivāsantarāyakaranti brahmacariyantarāyekadesamāha. Corādisādhāraṇato ca tathā vuttaṃ. Nippariyāyena taṃ asappāyanti sambandho. Aneneva yathāvuttamasappāyaṃ anekantaṃ tathārūpapaccayena kassaci kadāci sappāyasambhavato. Idaṃ pana dvayaṃ ekantameva asappāyaṃ kassaci kadācipi sappāyābhāvatoti dasseti. Micchā ājīvanti etenāti micchājīvo, anesanavasena paccayapariyesanapayogo. Nimittakammādīhi pavatto micchājīvo tathā, etena ekavīsatividhaṃ anesanapayogamāha. Vuttañhi suttanipātaṭṭhakathāyaṃ khuddakapāṭhaṭṭhakathāyañca mettasuttavaṇṇanāyaṃ –

『『Yo imasmiṃ sāsane pabbajitvā attānaṃ na sammā payojeti, khaṇḍasīlo hoti , ekavīsatividhaṃ anesanaṃ nissāya jīvikaṃ kappeti. Seyyathidaṃ? Veḷudānaṃ, pattadānaṃ, puppha, phala, dantakaṭṭha, mukhodaka, sināna, cuṇṇa, mattikādānaṃ, cāṭukamyataṃ, muggasūpyataṃ, pāribhaṭutaṃ, jaṅghapesanikaṃ, vejjakammaṃ, dūtakammaṃ, pahiṇagamanaṃ, piṇḍapaṭipiṇḍaṃ, dānānuppadānaṃ, vatthuvijjaṃ, nakkhattavijjaṃ, aṅgavijja』』nti.

我來幫你直譯這段巴利文： 1.214. "業處"指將要說明的界業處。因為意義也可從論典中瞭解。其中為包括站在那裡詢問的人們，而再次使用複數"你們"。"如此性質"指具有如此性質的，依省略閩鼻音的規則，意思是依業處作意的性質。"如是此中也"中的"也"字是指顧及前面所說的觀看和旁視的部分。這個方法在後面也是如此。 "依牽引繩索"指依拉動安裝在機關上的繩索。"木製機關"指用木頭製成的機關形象。走向或達到那個那個動作，或者用手腳等做著那個那個姿勢而行進稱為機關，即舞者等人偶的形象，用木頭製成的機關如是，這只是舉例。因此他們稱它為布偶，因為用布料裝飾，也稱為五肢偶，因為它如同活物有五肢。"手腳擺動"指手腳的晃動，或用手腳做優美動作。 "在持雙衣、缽、衣時"，此中雙衣一起顯示是因為持用方式相同，爲了避免文句過重，應當理解是下衣以穿著方式，其餘以披覆方式。"其中"指在持雙衣衣及持缽中。"如所說方式"指在經中以觀察方法所說的種類。 "性質熱的"指易熱者、身體多熱惱者。"性質冷的"指身體多冷者。"厚重"指緊密的。"雙層"只是舉例。因為說："對於已脫色的布，四重為雙衣，二重為上衣，二重為下衣，糞掃衣則隨意。""相反"指與這兩種相反，對這三種都不適宜。為什麼？說"因為補綴等"等。拆開后貼上的碎片是補綴。"等"字包括縫補等。"同樣"字表示引申，即也是不適宜。在絲織地區由小蟲所產生的布是絲織布。絲織的一種白色細布是細布。"等"字包括絲綢、毛毯等適宜的許可衣。為什麼？說"因為這樣的"等。對獨自住在林中者會造成住處的障礙，說的是梵行障礙的一部分。因為對盜賊等是共同的，所以如此說。無比喻地說它是不適宜的，這是連線。正是由此顯示前面所說的不適宜是不決定的，因為對某些人在某些時候依那樣的條件可能適宜。但這兩種是絕對不適宜的，顯示對任何人在任何時候都無適宜可能。由此而成為邪命的是邪命，指依不正當方式尋求資具的努力。由作暗示等而成的邪命如是，由此說二十一種不正當的努力。如在《小誦經》注中《慈經》的解釋中說： "凡在此教中出家而不正確地努力自己，戒行有缺陷，依二十一種不正當方式維持生活。即是：贈送竹子、贈送缽、花、果、齒木、洗臉水、沐浴、粉、泥土等，諂媚，（裝作）喜愛綠豆湯，奔走服侍，腿腳使者，醫療，信使，往返傳遞，以食物換取食物，給予贈物，地相術，星相術，身相術。"

Abhidhammaṭīkākārena pana ācariyānandattherena evaṃ vuttaṃ –

『『Ekavīsati anesanā nāma vejjakammaṃ karoti, dūtakammaṃ karoti, pahiṇakammaṃ karoti, gaṇḍaṃ phāleti, arumakkhanaṃ deti, uddhaṃvirecanaṃ deti, adhovirecanaṃ deti, natthutelaṃ pacati, vaṇatelaṃ pacati, veḷudānaṃ deti, patta, puppha, phala, sināna, dantakaṭṭha, mukhodaka, cuṇṇa, mattikādānaṃ deti, cāṭukammaṃ karoti, muggasūpiyaṃ, pāribhaṭuṃ, jaṅghapesanikaṃ dvāvīsatimaṃ dūtakammena sadisaṃ, tasmā ekavīsatī』』ti (dha. sa. mūlaṭī. 150-51).

Aṭṭhakathāvacanañcettha brahmajālādisuttantanayena vuttaṃ, ṭīkāvacanaṃ pana khuddakavatthuvibhaṅgādiabhidhammanayena, ato cettha kesañci visamatāti vadanti, vīmaṃsitvā gahetabbaṃ. Apica 『『nimittakammādī』』ti iminā nimittobhāsaparikathāyo vuttā. 『『Micchājīvo』』ti pana yathāvuttapayogo, tasmā nimittakammañca micchājīvo ca, tabbasena uppannaṃ asappāyaṃ sīlavināsanena anatthāvahattāti attho. Samāhāradvandepi hi katthaci pulliṅgapayogo dissati yathā 『『cittuppādo』』ti. Atiruciye rāgādayo, atiaruciye ca dosādayoti āha 『『akusalā dhammā abhivaḍḍhantī』』ti. Tanti tadubhayaṃ. Kammaṭṭhānāvijahanavasenāti vakkhamānakammaṭṭhānassa avijahanavasena.

『『Abbhantare attā nāmā』』tiādinā saṅkhepato asammohasampajaññaṃ dassetvā 『『tattha cīvarampi acetana』』ntiādinā cīvarassa viya 『『kāyopi acetano』』ti kāyassa attasuññatāvibhāvanena tamatthaṃ paridīpento 『『tasmā neva sundaraṃ cīvaraṃ labhitvā』』tiādinā vuttassa itarītarasantosassa kāraṇaṃ vibhāvetīti daṭṭhabbaṃ. Evañhi sambandho vattabbo – asammohasampajaññaṃ dassento 『『abbhantare』』tiādimāha. Attasuññatāvibhāvanena pana tadatthaṃ paridīpituṃ vuttaṃ 『『tattha cīvara』』ntiādi. Idāni attasuññatāvibhāvanassa payojanabhūtaṃ itarītarasantosasaṅkhātaṃ laddhaguṇaṃ pakāsento āha 『『tasmā neva sundara』』ntiādīti.

Tattha abbhantareti attano santāne. Tatthāti tasmiṃ cīvarapārupane. Tesu vā pārupakattapārupitabbacīvaresu. Kāyopīti attapaññattimatto kāyopi. 『『Tasmā』』ti ajjhāharitabbaṃ, acetanattāti attho. Ahanti kammabhūto kāyo. Dhātuyoti cīvarasaṅkhāto bāhirā dhātuyo. Dhātusamūhanti kāyasaṅkhātaṃ ajjhattikaṃ dhātusamūhaṃ. Potthakarūpapaṭicchādane dhātuyo dhātusamūhaṃ paṭicchādenti viyāti sambandho. Pusanaṃ snehasecanaṃ, pūraṇaṃ vā potthaṃ, lepanakhananakiriyā, tena katanti potthakaṃ, tameva rūpaṃ tathā, khananakammanibbattaṃ dārumattikādirūpamidhādhippetaṃ. Tasmāti acetanattā, attasuññabhāvato vā.

Nāgānaṃ nivāso vammiko nāgavammiko. Cittīkaraṇaṭṭhānabhūto rukkho cetiyarukkho. Kehici sakkatassāpi kehici asakkatassa kāyassa upamānabhāvena yogyattā tesamidha kathanaṃ. Tehīti mālāgandhagūthamuttādīhi. Attasuññatāya nāgavammikacetiyarukkhādīhi viya kāyasaṅkhātena attanā somanassaṃ vā domanassaṃ vā na kātabbanti vuttaṃ hoti.

『『Labhissāmi vā, no vā』』ti paccavekkhaṇapubbakena 『『labhissāmī』』ti atthasampassaneneva gahetabbaṃ. Evañhi sātthakasampajaññaṃ bhavatīti āha 『『sahasāva aggahetvā』』tiādi.

我來 助你直譯這段巴利文： 然而阿毗達摩復注作者阿難長老如是說： "二十一種不正當方式即是：做醫療工作，做使者工作，做傳遞工作，切開腫瘤，塗抹瘡瘍，給上吐藥，給下瀉藥，煮鼻油，煮瘡油，贈送竹子，贈送缽、花、果、沐浴、齒木、洗臉水、粉、泥土，做諂媚，（裝作）喜愛綠豆湯，奔走服侍，腿腳使者是第二十二種與使者工作相同，所以是二十一種。" 此中註釋的文句是依《梵網經》等經的方法所說，但復注的文句是依《小事分別》等阿毗達摩的方法，因此他們說此中有些不一致，應當考察後接受。而且以"暗示等"說明了暗示、明示、暗示說等。但"邪命"是如前所說的努力，因此暗示工作和邪命，依此而生的不適宜是由於毀壞戒而帶來不利，這是其意義。因為在集合複合詞中有時也可見到陽性的使用，如"心生"。在過分喜愛中貪等（增長），在過分不喜愛中瞋等（增長），因此說"不善法增長"。"它"指那兩種。"依不離業處"指依不離將要說明的業處。 應當看到：以"在內部沒有所謂的我"等簡要地顯示不迷正知后，以"其中衣也是無心識的"等，如對衣一樣，以"身體也是無心識的"顯明身體空無我的意義，以"因此既不得到好衣"等說明所說的隨遇而安的原因。因為應當如此說明關聯：為顯示不迷正知而說"在內部"等。但為以顯明空無我來闡明那個意義而說"其中衣"等。現在為顯示顯明空無我的目的所成就的稱為隨遇而安的功德而說"因此既不"等。 其中"在內部"指在自己相續中。"其中"指在那衣服披覆中。或在那些披覆者和所披覆的衣服中。"身體也"指僅僅施設為我的身體也。應當補入"因此"，意思是因為無心識。"我"是作為業的身體。"界"指稱為衣服的外界。"界聚"指稱為身體的內界聚。界在覆蓋布偶形時如同界聚覆蓋界聚，這是連線。塗抹即注入油液，或填充為布，即挖掘塗抹的動作，由此所作稱為布，正是那個形狀如此，這裡是指由挖掘工作所產生的木、泥土等形狀。"因此"指因為無心識，或因為空無我的狀態。 龍的住處蟻冢是龍蟻冢。作為恭敬處的樹是支提樹。因為對有些人恭敬而對有些人不恭敬的身體適合作為譬喻，所以在這裡談論它們。"以它們"指以花鬘、香、糞、尿等。意思是說因為空無我，如龍蟻冢、支提樹等，不應以稱為身體的自我而生喜或憂。 "我將得到或不得到"，應當在觀察之後只以"我將得到"的理解利益而接受。因為如此才有目的正知，所以說"不要突然接受"等。

Garupattoti atibhārabhūto patto. Cattāro vā pañca vā gaṇṭhikā catupañcagaṇṭhikā yathā 『『dvattipattā (pāci. 232), chappañcavācā』』ti (pāci. 61) aññapadabhūtassa hi vā-saddasseva attho idha padhāno catugaṇṭhikāhato vā pañcagaṇṭhikāhato vā patto dubbisodhanīyoti vikappanavasena atthassa gayhamānattā. Āhatā catupañcagaṇṭhikā yassāti catupañcagaṇṭhikāhato yathā 『『agyāhito』』ti, catupañcagaṇṭhikāhi vā āhato tathā, dubbisodhanīyabhāvassa hetugabbhavacanañcetaṃ. Kāmañcaūnapañcabandhanasikkhāpade (pārā. 612) pañcagaṇṭhikāhatopi patto paribhuñjitabbabhāvena vutto, dubbisodhanīyatāmattena pana palibodhakaraṇato idha asappāyoti daṭṭhabbaṃ. Duddhotapattoti agaṇṭhikāhatampi pakatiyāva dubbisodhanīyapattaṃ sandhāyāha. 『『Taṃ dhovantassevā』』tiādi tadubhayassāpi asappāyabhāve kāraṇaṃ. 『『Maṇivaṇṇapatto pana lobhanīyo』』ti iminā kiñcāpi so vinayapariyāyena kappiyo, suttantapariyāyena pana antarāyakaraṇato asappāyoti dasseti. 『『Pattaṃ bhamaṃ āropetvā majjitvā pacanti 『maṇivaṇṇaṃ karissāmā』ti, na vaṭṭatī』』ti (pārā. aṭṭha. 1.pāḷimuttakavinicchayo) hi vinayaṭṭhakathāsu pacanakiriyāmattameva paṭikkhittaṃ. Tathā hi vadanti 『『maṇivaṇṇaṃ pana pattaṃ aññena kataṃ labhitvā paribhuñjituṃ vaṭṭatī』』ti (sārattha. ṭī.

我來幫你直譯這段巴利文： "重缽"指成為過重負擔的缽。"四五結點"指四或五個結點，如"二三缽"、"五六句"，因為在這裡作為其他句子的"或"字的意義是主要的，依選擇的方式理解其意義為：被四結點或五結點（打擊）的缽難以清洗。"被四五結點（打擊）的"如"被火所持"，或被四五結點打擊如是，這也是含有難以清洗性的原因之說。雖然在未滿五綁戒條中說被五結點打擊的缽也可以使用，但僅僅因為難以清洗而造成妨礙，在這裡應當看作是不適宜的。"洗不凈的缽"是說即使沒有被結點打擊但本性就難以清洗的缽。"正在洗它時"等是說明那兩種都不適宜的原因。以"但寶石色的缽令人貪愛"顯示雖然它依律的方法是允許的，但依經的方法因為造成障礙而不適宜。因為在律注中說："把缽放在車輪上磨后燒製說'我們要做成寶石色'，這是不允許的"，只禁止燒製的動作。因此他們說："但得到他人制作的寶石色缽可以使用。"

2.85) 『『tādisañhi araññe ekakassa nivāsantarāyakara』』ntiādinā cīvare vuttanayena 『『nimittakammādivasena laddho pana ekantaakappiyo sīlavināsanena anatthāvahattā』』tiādinā amhehi vuttanayopi yathārahaṃ netabbo. Sevamānassāti hetvanto gadhavacanaṃ abhivaḍḍhanaparihāyanassa.

『『Abbhantare』』tiādi saṅkhepo. 『『Tatthā』』tiādi attasuññatāvibhāvanena vitthāro. Saṇḍāsenāti kammārānaṃ ayogahaṇavisesena. Aggivaṇṇapattaggahaṇeti agginā jhāpitattā aggivaṇṇabhūtapattassa gahaṇe. Rāgādipariḷāhajanakapattassa īdisameva upamānaṃ yuttanti evaṃ vuttaṃ.

『『Apicā』』tiādinā saṅghāṭicīvarapattadhāraṇesu ekato asammohasampajaññaṃ dasseti. Chinnahatthapāde anāthamanusseti sambandho. Nīlamakkhikā nāma āsāṭikakārikā. Gavādīnañhi vaṇesu nīlamakkhikāhi katā anayabyasanahetubhūtā aṇḍakā āsāṭikā nāma vuccati. Anāthasālāyanti anāthānaṃ nivāsasālāyaṃ. Dayālukāti karuṇābahulā. Vaṇamattacoḷakānīti vaṇappamāṇena paṭicchādanatthāya chinnacoḷakhaṇḍakāni. Kesañcīti bahūsu kesañci anāthamanussānaṃ. Thūlānīti thaddhāni. Tatthāti tasmiṃ pāpuṇane, bhāvalakkhaṇe, nimitte vā etaṃ bhummaṃ. Kasmāti vuttaṃ 『『vaṇapaṭicchādanamattenevā』』tiādi. Coḷakena, kapālenāti ca atthayoge kammatthe tatiyā, karaṇatthe vā. Vaṇapaṭicchādanamatteneva bhesajjakaraṇamattenevāti pana visesanaṃ, na pana maṇḍanānubhavanādippakārena atthoti. Saṅkhāradukkhatādīhi niccāturassa kāyassa paribhogabhūtānaṃ pattacīvarānaṃ edisameva upamānamupapannanti tathā vacanaṃ daṭṭhabbaṃ. Sukhumattasallakkhaṇena uttamassa sampajānassa karaṇasīlattā, purimehi ca sampajānakārīhi uttamattā uttamasampajānakārī.

Asanādikiriyāya kammavisesayogato asitādipadeheva kammavisesasahito kiriyāviseso viññāyatīti vuttaṃ 『『asiteti piṇḍapātabhojane』』tiādi. Aṭṭhavidhopi atthoti aṭṭhappakāropi payojanaviseso.

Tattha piṇḍapātabhojanādīsu attho nāma iminā mahāsivattheravādavasena 『『imassa kāyassa ṭhitiyā』』tiādinā (saṃ. ni. 4.120; a. ni. 6.58; 8.9; dha. sa. 1355; mahāni. 206) sutte vuttaṃ aṭṭhavidhampi payojanaṃ dasseti. Mahāsivatthero (dha. sa.

我來 助你直譯這段巴利文： "對於獨自住在林中者會造成住處的障礙"等如在衣服中所說的方式，"但依暗示工作等方式所得到的是絕對不適宜的，因為由於毀壞戒而帶來不利"等我們所說的方法也應當視情況而引申。"使用"是表示因緣結束的詞語，指增長和減損。 "在內部"等是簡要。"其中"等是以顯明空無我的詳細解釋。"以鉗子"指鐵匠的特殊鐵製工具。"在取燒紅的缽時"指在取因火燒而成為火色的缽時。適合以這樣的譬喻說明能產生貪等熱惱的缽，因此如此說。 以"而且"等顯示在披雙衣、衣、持缽時一起的不迷正知。"手腳被截斷的無依人"這是連線。"藍蠅"是指製造蛆蟲者。因為在牛等的傷口中由藍蠅所製造的、成為不幸災禍原因的卵稱為蛆蟲。"在無依處"指在無依者的居住處。"有慈憫"指富於悲憫。"傷口大小的布片"指依傷口大小為遮蓋而剪斷的布片塊。"有些"指在眾多無依人中的某些。"粗硬"指堅硬。"其中"指在那獲得中，在現象的特徵中，或在相中，這是處格。"為什麼"而說"僅僅以遮蓋傷口"等。"以布、以碗"是在意義的結合中的作格，或工具格。但"僅僅以遮蓋傷口、僅僅以做醫療"是限定語，不是以裝飾、享受等方式的意義。應當看到如此說是因為對於恒常苦迫的行苦等的身體，作為使用的缽、衣，這樣的譬喻是恰當的。由於以細微觀察而有具有造作最高正知的性質，以及比前面的具正知行者更殊勝，所以是最高的具正知行者。 因為與進食等動作的特殊業結合，由進食等詞本身就能理解包含特殊業的特殊動作，所以說"進食即托缽進食"等。"八種義利"指八種目的的差別。 其中在托缽進食等中的義利即是依大私婆長老所說，以"爲了此身住立"等在經中所說的八種目的。大私婆長老<.Assistant>

1.1355) hi 『『heṭṭhā cattāri aṅgāni paṭikkhepo nāma, upari pana aṭṭhaṅgāni payojanavasena samodhānetabbānī』』ti vadati. Tattha 『『yāvadeva imassa kāyassa ṭhitiyā』』ti ekamaṅgaṃ, 『『yāpanāyā』』ti ekaṃ, 『『vihiṃsūparatiyā』』ti ekaṃ, 『『brahmacariyānuggahāyā』』ti ekaṃ, 『『iti purāṇañca vedanaṃ paṭihaṅkhāmī』』ti ekaṃ, 『『navañca vedanaṃ na uppādessāmī』』ti ekaṃ, 『『yātrā ca me bhavissatī』』ti ekaṃ, 『『anavajjatā cā』』ti ekaṃ, phāsuvihāro pana bhojanānisaṃsamattanti evaṃ aṭṭha aṅgāni payojanavasena samodhānetabbāni. Aññathā pana 『『neva davāyā』』ti ekamaṅgaṃ, 『『na madāyā』』ti ekaṃ, 『『na maṇḍanāyā』』ti ekaṃ, 『『na vibhūsanāyā』』ti ekaṃ, 『『yāvadeva imassa kāyassa ṭhitiyā yāpanāyā』』ti ekaṃ, 『『vihiṃsūparatiyā brahmacariyānuggahāyā』』ti ekaṃ, 『『iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmī』』ti ekaṃ, 『『yātrā ca me bhavissatī』』ti ekaṃ, 『『anavajjatā ca phāsuvihāro cā』』ti pana bhojanānisaṃsamattanti vuttāni aṭṭhaṅgāni idhānadhippetāni. Kasmāti ce? Payojanānameva abhāvato, tesameva ca idha atthasaddena vuttattā. Nanu ca 『『nevadavāyātiādinā nayena vutto』』ti mariyādavacanena dutiyanayasseva idhādhippetabhāvo viññāyatīti? Na, 『『neva davāyā』』tiādinā paṭikkhepaṅgadassanamukhena paccavekkhaṇapāḷiyā desitattā, yathādesitatantikkamasseva mariyādabhāvena dassanato. Pāṭhakkameneva hi 『『neva davāyātiādinā nayenā』』ti vuttaṃ, na atthakkamena, tena pana 『『imassa kāyassa ṭhitiyātiādinā nayenā』』ti vattabbanti.

我來幫你直譯這段巴利文： 1.1355. 因為大私婆長老說："下面四支稱為遮止，但上面八支應當依目的而綜合。"其中"僅爲了此身住立"是一支，"維持"是一支，"止息傷害"是一支，"資助梵行"是一支，"我將去除舊受"是一支，"不將生起新受"是一支，"我將有所需"是一支，"無過失"是一支，而安樂住只是食物的功德而已，如此八支應當依目的而綜合。但另一種方式："不為遊戲"是一支，"不為驕慢"是一支，"不為裝飾"是一支，"不為莊嚴"是一支，"僅爲了此身住立維持"是一支，"止息傷害資助梵行"是一支，"我將去除舊受不將生起新受"是一支，"我將有所需"是一支，而"無過失和安樂住"只是食物的功德而已，這樣說的八支在這裡不是所要表達的。為什麼？因為沒有目的，而且這裡以義利之詞只說那些（第一種八支）。難道不是以"依'不為遊戲'等方式所說"的界限之語而理解在這裡是要表達第二種方式嗎？不是的，因為以"不為遊戲"等通過顯示遮止支的方式而說觀察的經文，因為只顯示如所說的教法進行為界限。因為只依文句順序而說"依'不為遊戲'等方式"，不是依意義順序，但依那個應當說"依'爲了此身住立'等方式"。

Tidhā dente dvidhā gāhaṃ sandhāya 『『paṭiggahaṇaṃ nāmā』』ti vuttaṃ, bhojanādigahaṇatthāya hatthaotāraṇaṃ bhuñjanādiatthāya ālopakaraṇantiādinā anukkamena bhuñjanādipayogo vāyodhātuvaseneva vibhāvito. Vāyodhātuvipphārenevāti ettha eva-saddena nivattetabbaṃ dasseti 『『na kocī』』tiādinā. Kuñcikā nāma avāpuraṇaṃ, yaṃ 『『tāḷo』』tipi vadanti. Yantakenāti cakkayantakena. Yatati ugghāṭananigghāṭanaukkhipananikkhipanādīsu vāyamati etenāti hi yantakaṃ. Sañcuṇṇakaraṇaṃ musalakiccaṃ. Antokatvā patiṭṭhāpanaṃ udukkhalakiccaṃ. Āloḷitaviloḷitavasena parivattanaṃ hatthakiccaṃ. Itīti evaṃ. Tatthāti hatthakiccasādhane, bhāvalakkhaṇe, nimitte vā bhummaṃ. Tanukakheḷoti pasannakheḷo. Bahalakheḷoti āvilakheḷo. Jivhāsaṅkhātena hatthena āloḷitaviloḷitavasena ito cito ca parivattakaṃ jivhāhatthaparivattakaṃ. Kaṭacchu, dabbīti katthaci pariyāyavacanaṃ. 『『Pume kaṭacchu dabbitthī』』ti hi vuttaṃ. Idha pana yena bhojanādīni antokatvā gaṇhāti, so kaṭacchu, yāya pana tesamuddharaṇādīni karoti, sā dabbīti veditabbaṃ. Palālasanthāranti patiṭṭhānabhūtaṃ palālādisanthāraṃ. Nidassanamattañhetaṃ. Dhārentoti patiṭṭhānabhāvena sampaṭicchanto. Pathavīsandhārakajalassa taṃsandhārakavāyunā viya paribhuttāhārassa vāyodhātunāva āmāsaye avaṭṭhānanti dasseti 『『vāyodhātuvaseneva tiṭṭhatī』』ti iminā. Tathā paribhuttañhi āhāraṃ vāyodhātu heṭṭhā ca tiriyañca ghanaṃ parivaṭumaṃ katvā yāva pakkā sannirujjhanavasena āmāsaye patiṭṭhitaṃ karotīti. Uddhanaṃ nāma yattha ukkhaliyādīni patiṭṭhāpetvā pacanti, yā 『『cullī』』tipi vuccati. Rassadaṇḍo daṇḍako. Patodo yaṭṭhi. Itīti vuttappakāramatidisati. Vuttappakārasseva hi dhātuvasena vibhāvanā. Tattha atiharatīti yāva mukhā abhiharati. Vītiharatīti tato kucchiyaṃ vimissaṃ karonto haratī』』ti (dī. ni. ṭī.

我來幫你直譯這段巴利文： 關於三種給與二種拿取而說"稱為接受"，爲了拿取食物等而伸手，爲了進食等而作團等，依次序以風界的方式顯示進食等的活動。"僅以風界的擴充套件"中以"僅"字以"沒有任何"等顯示應當排除的。"鑰匙"指開啟，也稱為"鎖"。"以機關"指以輪機關。因為以此努力于開啟、關閉、提起、放下等，所以稱為機關。搗碎是杵的作用。放入內部使安住是臼的作用。以攪動搖動方式轉動是手的作用。"如是"指如此。"其中"在手的作用成就中，在現象特徵中，或在相中是處格。"稀薄唾液"指清凈唾液。"濃厚唾液"指混濁唾液。依舌稱為手以攪動搖動方式從這裡那裡轉動是舌手轉動。"勺、匙"在某些地方是同義詞。因為說："男性（用）勺，女性（用）匙。"但這裡應當理解：以其拿取食物等放在內部的是勺，而以其進行提起等的是匙。"草蓆"指作為依止的草等席。這只是舉例。"支援"指以作為依止而接受。以"僅依風界而住立"顯示：如同支援地水的支援風一樣，已食用的食物僅依風界而住在胃中。因為如此已食用的食物，風界使其下面和橫向變得堅實圓滿，直到成熟而壓止的方式在胃中安住。"爐"指在其上放置鍋等而煮，也稱為"灶"。"短棍"是小棍。"馬鞭"是杖。"如是"指向所說的方式。因為只是以界來顯明所說的方式。其中"帶過來"指帶向嘴。"使混雜"指使其在腹中混合而帶動。

1.214) ācariyadhammapālatthero, ācariyānandatthero pana 『『tato yāva kucchi, tāva haratī』』ti (vibha. mūlaṭī. 523) āha. Tadubhayampi atthato ekameva ubhayatthāpi kucchisambandhamattaṃ haraṇasseva adhippetattā.

Apica atiharatīti mukhadvāraṃ atikkāmento harati. Vītiharatīti kucchigataṃ passato harati. Dhāretīti āmāsaye patiṭṭhitaṃ karoti . Parivattetīti aparāparaṃ parivattanaṃ karoti. Sañcuṇṇetīti musalena viya sañcuṇṇanaṃ karoti. Visosetīti visosanaṃ nātisukkhaṃ karoti. Nīharatīti kucchito bahi niddhāreti. Pathavīdhātukiccesupi yathāvuttoyeva attho. Tāni pana āhārassa dhāraṇaparivattanasañcuṇṇanavisosanāni pathavīsahitā eva vāyodhātu kātuṃ sakkoti, na kevalā, tasmā tāni pathavīdhātuyāpi kiccabhāvena vuttāni. Sinehetīti temeti. Allattañca anupāletīti yathā vāyodhātuādīhi ativiya sosanaṃ na hoti, tathā allabhāvañca nātiallatākaraṇavasena anupāleti. Añjasoti āhārassa pavisanaparivattananikkhamanādīnaṃ maggo. Viññāṇadhātūti manoviññāṇadhātu pariyesanajjhoharaṇādivijānanassa adhippetattā. Tattha tatthāti tasmiṃ tasmiṃ pariyesanajjhoharaṇādikicce. Taṃtaṃvijānanassa paccayabhūto taṃnipphādakoyeva payogo sammāpayogo nāma. Yena hi payogena pariyesanādi nipphajjati,. So tabbisayavijānanampi nipphādeti nāma tadavinābhāvato. Tamanvāya āgammāti attho. Ābhujatīti pariyesanavasena, ajjhāharaṇajiṇṇājiṇṇatādipaṭisaṃvedanavasena ca tāni pariyesanajjhoharaṇajiṇṇājiṇṇatādīni āvajjeti vijānāti. Āvajjanapubbakattā vijānanassa vijānanampettha gahitanti veditabbaṃ. Atha vā sammāpayogo nāma sammāpaṭipatti. Tamanvāya āgamma. 『『Abbhantare attā nāma koci bhuñjanako natthī』』tiādinā ābhujati samannāharati, vijānātīti attho. Ābhogapubbako hi sabbo viññāṇabyāpāroti 『『ābhujati』』cceva vuttaṃ.

我來幫你直譯這段巴利文： 1.214. 阿阇梨法護長老（說如上），但阿阇梨阿難長老說："從那裡直到腹部，一直帶動。"那兩種從意義上說是一樣的，因為在兩處都只是意指與腹部相連的帶動。 而且"帶過來"指越過口門而帶動。"使混雜"指在腹中從旁邊帶動。"支援"指使其在胃中安住。"轉動"指使其反覆轉動。"搗碎"指如以杵一樣使其搗碎。"乾燥"指使其乾燥但不太乾。"帶出"指從腹中向外排出。在地界的作用中也是如前所說的意義。但那些食物的支援、轉動、搗碎、乾燥，只有具有地界的風界才能做到，單獨的風界做不到，因此那些也說為地界的作用。"使潤滑"指使潮濕。"保護濕性"指如同不被風界等過分乾燥一樣，以不使過於潮濕的方式而保護濕性。"道路"指食物進入、轉動、排出等的通道。"識界"指意識界，因為意指尋求、吞嚥等的了知。"在彼彼處"指在那個那個尋求、吞嚥等的作用中。成為那個那個了知的緣、那個完成者的活動就稱為正確活動。因為以任何活動完成尋求等，由於與那個不能分離，所以說它也完成了關於那個的了知。"依隨"意思是依託。"思考"指依尋求的方式，和依吞嚥、消化未消化等感受的方式，而思惟、了知那些尋求、吞嚥、消化未消化等。應當理解：因爲了知是以思惟為前提，所以這裡也包含了了知。或者"正確活動"指正確行持。依隨那個。以"在內部沒有所謂的能食者的我"等而思考、作意，意思是了知。因為一切識的活動都是以思惟為前提，所以只說"思考"。

Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Paccāgamanampi gamanasabhāvattā imināva saṅgahitaṃ. Pariyesanatoti gocaragāme bhikkhāya āhiṇḍanato. Pariyesanasabhāvattā imināva paṭikkamanasālādiupasaṅkamanampi saṅgahitaṃ. Paribhogatoti dantamusalehi sañcuṇṇetvā jivhāya samparivattanakkhaṇeyeva antarahitavaṇṇagandhasaṅkhāravisesaṃ suvānadoṇiyaṃ suvānavamathu viya paramajegucchaṃ āhāraṃ paribhuñjanato. Āsayatoti evaṃ paribhuttassa āhārassa pittasemhapubbalohitāsayabhāvūpagamanena paramajigucchanahetubhūtato āmāsayassa upari patiṭṭhānakapittādicatubbidhāsayato. Āsayati ekajjhaṃ pavattamānopi kammabalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato tiṭṭhati pavattati etthāti hi āsayo, āmāsayassa upari patiṭṭhānako pittādi catubbidhāsayo. Mariyādattho hi ayamākāro. Nidhānatoti āmāsayato. Nidheti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti hi āmāsayo 『『nidhāna』』nti vuccati. Aparipakkatoti bhuttāhāraparipācanena gahaṇīsaṅkhātena kammajatejasā aparipākato. Paripakkatoti yathāvuttakammajatejasāva paripākato. Phalatoti nipphattito, sammāparipaccamānassa, asammāparipaccamānassa ca bhuttāhārassa yathākkamaṃ kesādikuṇapadadduādirogābhinipphattisaṅkhātapayojanatoti vā attho. 『『Idamassa phala』』nti hi vuttaṃ. Nissandanatoti akkhikaṇṇādīsu anekadvāresu ito cito ca vissandanato. Vuttañhi –

『『Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Ekadvārena pavisitvā, navadvārehi sandatī』』ti. (visuddhi.

我來幫你直譯這段巴利文： "從行走"指爲了托缽而往詣村落。返回因為也是行走的性質所以也包含在這裡。"從尋求"指在村落中爲了托缽而遊行。因為是尋求的性質，所以走向休息處等也包含在這裡。"從受用"指用牙齒作杵搗碎，在舌頭轉動的那一刻就失去顏色、香氣、形狀等特質，如同在狗槽中狗嘔吐物一樣極其令人厭惡的食物而受用。"從處所"指如此受用的食物通過成為膽、痰、膿、血的處所而成為極令人厭惡的原因，從胃上面安住的膽等四種處所。因為雖然一起運作但由業力而安立，依界限而互不混雜地住立、運作於此，所以稱為處所，即胃上面安住的膽等四種處所。因為這個"ā"字有界限義。"從儲藏"指從胃。因為如所食用的食物堆積而住立於此，所以胃稱為"儲藏"。"從未消化"指由稱為胃火的業生火未消化所食用的食物。"從已消化"指由如前所說的業生火已消化。"從果"指從完成，或意思是從正確消化與不正確消化的所食用的食物依次序而完成稱為發等身體污穢、瘡疥等疾病的目的。因為說："這是它的果。""從流出"指從眼耳等許多門從這裡那裡流出。因為說： "飯、飲、硬食、食物，雖然非常珍貴， 經由一門進入后，從九門流出。"（清凈道論）;

1.303);

Sammakkhanatoti hatthaoṭṭhādiaṅgesu navasu dvāresu paribhogakāle, paribhuttakāle ca yathārahaṃ sabbaso makkhanato. Sabbattha āhāre paṭikkūlatā paccavekkhitabbāti saha pāṭhasesena yojanā. Taṃtaṃkiriyānipphattipaṭipāṭivasena cāyaṃ 『『gamanato』』tiādikā anupubbī ṭhapitā. Sammakkhanaṃ pana paribhogādīsu labbhamānampi nissandavasena visesato paṭikkūlanti sabbapacchā ṭhapitanti daṭṭhabbaṃ.

Pattakāleti yuttakāle, yathāvuttena vā tejena paripaccanato uccārapassāvabhāvaṃ pattakāle. Vegasandhāraṇena uppannapariḷāhattā sakalasarīrato sedā muccanti. Tatoyeva akkhīni paribbhamanti, cittañca ekaggaṃ na hoti. Aññe ca sūlabhagandarādayo rogā uppajjanti. Sabbaṃ tanti sedamuccanādikaṃ.

Aṭṭhāneti manussāmanussapariggahite khettadevāyatanādike ayuttaṭṭhāne. Tādise hi karontaṃ kuddhā manussā, amanussā vā jīvitakkhayampi pāpenti. Āpattīti pana bhikkhubhikkhunīnaṃ yathārahaṃ dukkaṭapācittiyā. Patirūpe ṭhāneti vuttaviparīte ṭhāne. Sabbaṃ tanti āpattiādikaṃ.

Nikkhamāpetā attā nāma atthi, tassa kāmatāya nikkhamananti bālamaññanaṃ nivattetuṃ 『『akāmatāyā』』ti vuttaṃ, attano anicchāya apayogena vāyodhātuvipphāreneva nikkhamatīti vuttaṃ hoti. Sannicitāti samuccayena ṭhitā. Vāyuvegasamuppīḷitāti vāyodhātuyā vegena samantato avapīḷitā, nikkhamanassa cetaṃ hetuvacanaṃ. 『『Sannicitā uccārapassāvā』』ti vatvā 『『so panāyaṃ uccārapassāvo』』ti puna vacanaṃ samāhāradvandepi pulliṅgapayogassa sambhavatādassanatthaṃ. Ekattameva hi tassa niyatalakkhaṇanti. Attanā nirapekkhaṃ nissaṭṭhattā neva attano atthāya santakaṃ vā hoti, kassacipi dīyanavasena anissajjitattā, jigucchanīyattā ca na parassapīti attho. Sarīranissandovāti sarīrato vissandanameva nikkhamanamattaṃ. Sarīre sati so hoti, nāsatīti sarīrassa ānisaṃsamattantipi vadanti. Tadayuttameva nidassanena visamabhāvato. Tattha hi 『『paṭijagganamattamevā』』ti vuttaṃ, paṭisodhanamattaṃ evāti cassa attho. Veḷunāḷiādiudakabhājanaṃ udakatumbo. Tanti chaḍḍitaudakaṃ.

『『Gateti gamane』』ti pubbe abhikkamapaṭikkamagahaṇena gamanepi purato, pacchato ca kāyassa atiharaṇaṃ vuttanti idha gamanameva gahita』』nti (vibha. mūlaṭī. 525) ācariyānandattherena vuttaṃ, taṃ kecivādo nāma ācariyadhammapālattherena kataṃ. Kasmāti ce? Gamane pavattassa purato, pacchato ca kāyātiharaṇassa tadavinābhāvato padavītihāraniyamitāya gamanakiriyāya eva saṅgahitattā, vibhaṅgaṭṭhakathādīhi (abhi. aṭṭha. 2.523) ca virodhanato. Vuttañhi tattha gamanassa ubhayattha samavarodhattaṃ, bhedattañca –

『『Ettha ca eko iriyāpatho dvīsu ṭhānesu āgato. So heṭṭhā 『abhikkante paṭikkante』ti ettha bhikkhācāragāmaṃ gacchato ca āgacchato ca addhānagamanavasena kathito. 『Gate ṭhite nisinne』ti ettha vihāre cuṇṇikapāduddhārairiyāpathavasena kathitoti veditabbo』』ti.

『『Gate』』tiādīsu avatthābhedena kiriyābhedoyeva, na pana atthabhedoti dassetuṃ 『『gacchanto vā』』tiādi vuttaṃ. Tenāha 『『tasmā』』tiādi . Tattha sutteti dīghanikāye, majjhimanikāye ca saṅgīte satipaṭṭhānasutte (dī. ni. 2.372; ma. ni.

我來幫你直譯這段巴利文： 1.303. "從涂染"指在食用時和已食用時，在手、嘴等器官的九個門中，依情況完全涂染。應當在一切處觀察食物的厭惡性，這是與餘下的經文的結合。這個"從行走"等的次第是依各種活動完成的順序而安立。但涂染雖然在受用等中也可得到，因流出而特別厭惡，所以安立在最後，應當如此理解。 "達到時間"指適當的時間，或由如前所說的火消化而達到大小便的時間。由於憋住（排泄）衝動而生起熱惱，從全身流出汗水。因此眼睛轉動，心也不能專一。其他如疼痛、瘺管等疾病也生起。"這一切"指流汗等。 "不適當處"指被人非人所控制的田地、天神住處等不適當的地方。因為在這樣的地方做（大小便），憤怒的人或非人甚至會使其喪命。"犯戒"指比丘比丘尼依情況犯突吉羅、波逸提。"適當處"指與所說相反的地方。"這一切"指犯戒等。 爲了遮止愚人認為有所謂能排出的我，由於它的慾望而排出，所以說"不由慾望"，意思是說不由自己的意願、不由運作而僅由風界的擴充套件而排出。"堆積"指積聚而住立。"被風力壓迫"指被風界的力量從四面壓迫，這是說明排出的原因。說了"堆積的大小便"后，又說"但這個大小便"，是爲了顯示即使在集合複合詞中也可以用陽性。因為它只有一性是確定的相。因為完全無關地放出，所以不是爲了自己或自己所有，因為不是依給予某人的方式而未放出，也因為令人厭惡所以也不是他人的，這是意思。"只是身體的流出"指只是從身體流出排出而已。有的人也說：有身體時它才有，無身體則無，所以只是身體的功德而已。那是不適當的，因為與譬喻不相符。因為在那裡說"只是整理而已"，它的意思是隻是清潔而已。"水筒"指竹筒等水容器。"那個"指倒掉的水。 阿阇梨阿難長老說："'在行走中'即在行走，因為前面以前進後退的理解而在行走中也說了向前向後帶動身體，所以這裡只取行走。"那只是某些人的說法，是阿阇梨法護長老所作。為什麼？因為在行走中進行的向前向後帶動身體是與那不可分的，被抬腳決定的行走動作所包含，而且與分別論注等相違。因為在那裡說行走在兩處都有包含和區別： "這裡一個威儀路在兩處出現。它在下面'在前進後退'中是依託缽入村和返回的方式，依遠行的方式而說。在'在行走站立坐下'中應當理解是依寺院中抬腳等威儀路的方式而說。" 爲了顯示在"在行走"等中依狀態的差別只是動作的差別，而不是意義的差別，所以說"或正在行走"等。因此說"所以"等。其中"在經"指在長部、中部中結集的念處經；

1.105) addhānairiyāpathāti cirapavattakā dīghakālikā iriyāpathā addhānasaddassa cirakālavacanato 『『addhaniyaṃ assa ciraṭṭhitika』』ntiādīsu (dī. ni. 2.184;

我來幫你直譯這段巴利文： 1.105. "遠行威儀路"指長時繼續的、長久的威儀路，因為"遠行"一詞表示長時，如在"它是長久的、持久的"等中。

3.177; pārā. 21) viya, addhānagamanapavattakā vā dīghamaggikā iriyāpathā. Addhānasaddo hi dīghamaggapariyāyo 『『addhānagamanasamayo』』tiādīsu (pāci. 213, 217) viya. Majjhimāti bhikkhācārādivasena pavattā nāticirakālikā, nātidīghamaggikā vā iriyāpathā. Cuṇṇiyairiyāpathāti vihāre, aññattha vā ito cito ca parivattanādivasena pavattā appamattakabhāvena cuṇṇavicuṇṇiyabhūtā iriyāpathā. Appamattakampi hi 『『cuṇṇavicuṇṇa』』nti loke vadanti. 『『Khuddakacuṇṇikairiyāpathā』』tipi pāṭho, khuddakā hutvā vuttanayena cuṇṇikā iriyāpathāti attho. Tasmāti evaṃ avatthābhedena iriyāpathabhedamattassa kathanato. Tesupīti 『『gate ṭhite』』tiādīsupi. Vuttanayenāti 『『abhikkante』』tiādīsu vuttanayena.

Aparabhāgeti gamanairiyāpathato aparabhāge. Ṭhitoti ṭhitairiyāpathasampanno. Etthevāti caṅkamaneyeva. Evaṃ sabbattha yathārahaṃ.

Gamanaṭhānanisajjānaṃ viya nisīdanasayanassa kamavacanamayuttaṃ yebhuyyena tathā kamābhāvatoti 『『uṭṭhāya』』 micceva vuttaṃ.

Jāgaritasaddasannidhānato cettha bhavaṅgotaraṇavasena niddokkamanameva sayanaṃ, na pana piṭṭhipasāraṇamattanti dasseti 『『kiriyāmayapavattāna』』ntiādinā. Divāseyyasikkhāpade (pārā. 77) viya piṭṭhipasāraṇassāpi sayanairiyāpathabhāvena ekalakkhaṇattā etthāvarodhanaṃ daṭṭhabbaṃ. Karaṇaṃ kiriyā, kāyādikiccaṃ, taṃ nibbattentīti kiriyāmayāni taddhitasaddānamanekatthavuttito. Atha vā āvajjanadvayakiccaṃ kiriyā, tāya pakatāni, nibbattāni vā kiriyāmayāni. Āvajjanavasena hi bhavaṅgupacchede sati vīthicittāni uppajjantīti. Aparāparuppattiyā nānappakārato vattanti parivattantīti pavattāni. Katthaci pana 『『cittāna』』nti pāṭho, so abhidhammaṭṭhakathādīhi, (vibha. aṭṭha. 523) taṭṭīkāhi ca viruddhattā na porāṇapāṭhoti veditabbo. Kiriyāmayāni eva pavattāni tathā, javanaṃ, sabbampi vā chadvārikavīthicittaṃ. Tenāha abhidhammaṭīkāyaṃ (vibha. mūlaṭī. 525) 『『kāyādikiriyāmayattā , āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāmā』』ti. Appavattanti niddokkamanakāle anuppajjanaṃ suttaṃ nāmāti attho gahetabbo. Neyyatthavacanañhi idaṃ, itarathā chadvārikacittānaṃ purecarānucaravasena uppajjantānaṃ sabbesampi dvāravimuttacittānaṃ pavattaṃ suttaṃ nāma siyā, evañca katvā niddokkamanakālato aññasmiṃ kāle uppajjantānaṃ dvāravimuttacittānampi pavattaṃ jāgarite saṅgayhatīti veditabbaṃ.

Cittassa payogakāraṇabhūte oṭṭhādike paṭicca yathāsakaṃ ṭhāne saddo jāyatīti āha 『『oṭṭhe ca paṭiccā』』tiādi. Kiñcāpi saddo yathāṭhānaṃ jāyati, oṭṭhālanādinā pana payogeneva jāyati, na vinā tena payogenāti adhippāyo. Keci pana vadanti 『『oṭṭhe cātiādi sadduppattiṭṭhānanidassana』』nti, tadayuttameva tathā avacanato. Na hi 『『oṭṭhe ca paṭiccā』』tiādinā sasamuccayena kammavacanena ṭhānavacanaṃ sambhavatīti. Tadanurūpanti tassa saddassa anurūpaṃ. Bhāsanassa paṭisañcikkhanavirodhato tuṇhībhāvapakkhe 『『aparabhāge bhāsito iti paṭisañcikkhatī』』ti na vuttaṃ, tena ca viññāyati 『『tuṇhībhūtova paṭisañcikkhatīti attho』』ti.

我來 幫你直譯這段巴利文： "遠行威儀路"指如同在（長部）等中的"長久的、持久的"一樣，是長時間持續的、長期的威儀路，或是進行遠行的、長路的威儀路。因為"遠行"一詞是長路的同義詞，如在"遠行時"等中。"中等的"指依託缽等方式而進行的不太長時的，或不太長路的威儀路。"零碎威儀路"指在寺院或其他處，依從這裡那裡轉動等方式而進行的，因微小性而成為零碎的威儀路。因為在世間也說微小為"零碎"。也有"小零碎威儀路"的讀法，意思是成為小而依所說方式零碎的威儀路。"所以"指因為如此依狀態的差別只說威儀路的差別而已。"在這些中也"指在"在行走、站立"等中也。"依所說方式"指依在"在前進"等中所說的方式。 "後分"指在行走威儀路之後的部分。"站立"指具足站立威儀路。"在這裡"即在經行處。如此在一切處依情況（理解）。 因為行走、站立、坐下像大多數那樣沒有次第，所以說"站起"而已。 由於這裡有"清醒"一詞的鄰近，所以顯示"躺臥"只是依進入有分的方式而入睡，而不只是伸展背部，以"活動生起"等（顯示）。應當理解這裡也包含如在日中臥學處中伸展背部作為躺臥威儀路而具有相同特徵。"活動"是作用，是身等作用，它們產生那個，所以是活動生起，因為後綴詞有多種意義。或者作用是轉向二法的作用，由它們造成的，或產生的是活動生起。因為當依轉向而有分斷絕時，路心生起。依一個接一個生起而以種種方式運轉、轉動，所以是生起。但有的地方讀作"心的"，那因為與阿毗達摩義注等及其復注相違，應當理解不是古讀法。正是活動生起的生起如此，是速行，或是一切六門路心。因此在阿毗達摩復注中說："因為是身等活動生起，因為是由轉向活動引生，所以速行，或一切六門轉起稱為活動生起。""不生起"意思是應當理解為在入睡時不生起稱為睡眠。因為這是應引導義的言說，否則依前後相隨方式生起的一切六門心和離門心的生起都稱為睡眠，如此應當理解在入睡時以外的時間生起的離門心的生起也包含在清醒中。 因為依于作為心的運作原因的嘴等而在各自處所聲音生起，所以說"依于嘴"等。雖然聲音依處所而生起，但只是依嘴唇開合等運作而生起，不是沒有那個運作，這是意趣。但有些人說"'依于嘴'等是顯示聲音生起處"，那是不適當的，因為沒有如此說。因為以"依于嘴"等具有和合詞的業格詞不可能是處所的言說。"與那個相應"指與那個聲音相應。因為沉默與省察說話相違，所以在沉默部分沒有說"後來說了后他省察"，由此可知"保持沉默而省察，這是意思"。

Bhāsanatuṇhībhāvānaṃ sabhāvato bhede sati ayaṃ vibhāgo yutto siyā, nāsatīti anuyogenāha 『『upādārūpapavattiyañhī』』tiādi. Upādārūpassa saddāyatanassa pavatti tathā, saddāyatanassa pavattanaṃ bhāsanaṃ, appavattanaṃ tuṇhīti vuttaṃ hoti.

Yasmā pana mahāsivattheravāde anantare anantare iriyāpathe pavattarūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitā, tasmā taṃ mahāsatipaṭṭhānasutte (dī. ni. 2.376; ma. ni.

我來幫你直譯這段巴利文： 如果說話和沉默從本質上有差別，這個區分是合適的，如果沒有，所以以追問說"在所造色生起中"等。所造色的聲處的生起如此，聲處的生起是說話，不生起是沉默，這樣說。 但是因為在大私婆長老的論說中，依在一個接一個的威儀路中生起的色法、非色法在各自處所滅盡的見解而取正知行，所以它在大念處經中...

1.109) āgataasammohasampajaññavipassanāvāravasena veditabbaṃ, na catubbidhasampajaññavibhāgavasena, ato tattheva tamadhippetaṃ, na idhāti dassento 『『tayida』』ntiādimāha. Asammohasaṅkhātaṃ dhuraṃ jeṭṭhakaṃ yassa vacanassāti asammohadhuraṃ, mahāsatipaṭṭhānasutteyeva tassa vacanassa adhippetabhāvassa hetugabbhamidaṃ vacanaṃ. Yasmā panettha sabbampi catubbidhaṃ sampajaññaṃ labbhati yāvadeva sāmaññaphalavisesadassanapadhānattā imissā desanāya, tasmā taṃ idha adhippetanti dassetuṃ 『『imasmiṃ panā』』tiādi vuttaṃ. Vuttanayenevāti abhikkantādīsu vuttanayeneva. Nanu 『『satisampajaññena samannāgato』』ti etassa uddesassāyaṃ niddeso, atha kasmā sampajaññavaseneva vitthāro katoti codanaṃ sodhento 『『sampajānakārīti cā』』tiādimāha, satisampayuttasseva sampajānassa vasena atthassa viditabbattā evaṃ vitthāro katoti vuttaṃ hoti. 『『Satisampayuttassevā』』ti ca iminā yathā sampajaññassa kiccato padhānatā gahitā, evaṃ satiyāpīti atthaṃ dasseti, na panetaṃ satiyā sampajaññena saha bhāvamattadassanaṃ. Na hi kadāci satirahitā ñāṇappavatti atthīti.

Nanu ca sampajaññavasenevāyaṃ vitthāro, atha kasmā satisampayuttassa sampajaññassa vasena attho veditabboti codanampi sodheti 『『satisampajaññena samannāgatoti etassa hi padassa ayaṃ vitthāro』』ti iminā. Idaṃ vuttaṃ hoti – 『『satisampajaññena samannāgato』』ti evaṃ ekato uddiṭṭhassa atthassa vitthārattā uddese viya niddesepi tadubhayaṃ samadhurabhāveneva gahitanti. Imināpi hi satiyā sampajaññena samadhurataṃyeva vibhāveti ekato uddiṭṭhassa atthassa vitthārabhāvadassanena tadatthassa siddhattā. Idāni vibhaṅganayenāpi tadatthaṃ samatthetuṃ 『『vibhaṅgappakaraṇe panā』』tiādi vuttaṃ. Imināpi hi sampajaññassa viya satiyāpettha padhānataṃyeva vibhāveti. Tattha etāni padānīti 『『abhikkante paṭikkante sampajānakārī hotī』』tiādīni uddesapadāni. Vibhattānevāti satiyā sampajaññena sampayogamakatvā sabbaṭṭhānesu visuṃ visuṃ vibhattāniyeva.

我來幫你直譯這段巴利文： 1.109. 應當依大念處經中所說的不癡正知觀察章的方式來理解，而不是依四種正知的區分方式，所以只在那裡意指它，不是在這裡，顯示這一點而說"但這個"等。以不癡為主要的言說稱為以不癡為主，這是包含大念處經中那個言說的意趣的原因的言說。但因為在這裡也可得到一切四種正知，因為這個教說主要是爲了顯示沙門果的殊勝，所以顯示在這裡意指它而說"但在這個"等。"就依所說方式"指就依在前進等中所說方式。難道不是這是"具足念和正知"這個概要的詳釋嗎？那為什麼只依正知方式而作詳細解釋呢？爲了凈化這個質問而說"而'正知而作'等"，因為應當依與念相應的正知的方式而了知意義，所以如此作詳細解釋，這樣說。以"只與念相應"這個也顯示意義：如同由作用取正知的主要性，如此也（取）唸的（主要性），但這不是隻顯示念與正知一起存在而已。因為沒有任何時候有離開唸的智的運作。 難道不是這個詳細解釋只依正知的方式，那為什麼應當依與念相應的正知的方式而了知意義呢？也以"因為這是'具足念和正知'這個詞的詳細解釋"凈化這個質問。這樣說的意思是：因為是"具足念和正知"如此一起概要的意義的詳細解釋，所以如同在概要中一樣，在詳釋中也以同等主要性取那兩者。因為以這個也以顯示一起概要的意義的詳細解釋而成就那個意義的方式來顯明念與正知的同等主要性。現在爲了以分別方式也證實那個意義而說"但在分別論中"等。因為以這個也如同正知一樣顯明念在這裡的主要性。其中"這些詞"指"在前進後退正知而作"等概要詞。"分別"指不作念與正知的相應而在一切處分別分別。

Majjhimabhāṇakā, pana ābhidhammikā (vibha. aṭṭha. 523) ca evaṃ vadanti – eko bhikkhu gacchanto aññaṃ cintento aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati. Tathā eko tiṭṭhanto aññaṃ cintento aññaṃ vitakkento tiṭṭhati, eko kammaṭṭhānaṃ avissajjetvāva tiṭṭhati. Eko nisīdanto aññaṃ cintento aññaṃ vitakkento nisīdati, eko kammaṭṭhānaṃ avissajjetvāva nisīdati. Eko sayanto aññaṃ cintento aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati. Ettakena pana gocarasampajaññaṃ na pākaṭaṃ hotīti caṅkamanena dīpenti. Yo hi bhikkhu caṅkamaṃ otaritvā caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti 『『pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanavemajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā』』ti evaṃ pariggaṇhanto pariggaṇhantoyeva bhavaṅgaṃ otāreti, uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhahati. Ayaṃ bhikkhu gatādīsu sampajānakārī nāma hoti.

Evaṃ pana sutte kammaṭṭhānaṃ avibhūtaṃ hoti, kammaṭṭhānaṃ avibhūtaṃ na kātabbaṃ, tasmā yo bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati 『『kāyo acetano, mañco acetano, kāyo na jānāti 『ahaṃ mañce sayito』ti, mañcopi na jānāti 『mayi kāyo sayito』ti. Acetano kāyo acetane mañce sayito』』ti. Evaṃ pariggaṇhanto pariggaṇhantoyeva cittaṃ bhavaṅgaṃ otāreti, pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhati, ayaṃ sutte sampajānakārī nāma hoti.

『『Kāyādikiriyānipphattanena tammayattā, āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāma, tasmiṃ sati jāgaritaṃ nāma hotī』』ti pariggaṇhanto bhikkhu jāgarite sampajānakārī nāma. Apica rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hoti.

Vimuttāyatanasīsena dhammaṃ desentopi, bāttiṃsa tiracchānakathā pahāya dasakathāvatthunissitaṃ sappāyakathaṃ kathentopi bhāsite sampajānakārī nāma.

Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ manasikāraṃ pavattentopi dutiyajjhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma. Dutiyañhi jhānaṃ vacīsaṅkhāravirahato visesato tuṇhībhāvo nāmāti. Ayampi nayo purimanayato visesanayattā idhāpi āharitvā vattabbo. Tathā hesa abhidhammaṭṭhakathādīsu (vibha. aṭṭha. 523) 『『ayaṃ panettha aparopi nayo』』ti ārabhitvā yathāvuttanayo vibhāvitoti. 『『Evaṃ kho mahārājā』』tiādi yathāniddiṭṭhassa atthassa nigamanaṃ, tasmā tattha niddesānurūpaṃ atthaṃ dassento 『『eva』』ntiādimāha. Satisampayuttassa sampajaññassāti hi niddesānurūpaṃ atthavacanaṃ. Tattha vinicchayo vuttoyeva. Evanti iminā vuttappakārena abhikkantapaṭikkantādīsu sattasu ṭhānesu paccekaṃ catubbidhena pakārenāti attho.

Santosakathāvaṇṇanā

我來幫你直譯這段巴利文： 中部誦者們和阿毗達摩論師們這樣說：一個比丘走路時想著別的事情思考著別的事情而走，一個不捨棄業處而走。同樣，一個站立時想著別的事情思考著別的事情而站，一個不捨棄業處而站。一個坐下時想著別的事情思考著別的事情而坐，一個不捨棄業處而坐。一個躺臥時想著別的事情思考著別的事情而臥，一個不捨棄業處而臥。但僅以這些行處正知還不明顯，所以以經行來說明。因為有比丘從經行下來站在經行道邊觀察："在東邊經行道邊生起的色法非色法在未到達西邊經行道邊就在這裡滅了，在西邊經行道邊生起的也在未到達東邊經行道邊就在這裡滅了，在經行道中間生起的在未到達兩邊就在這裡滅了，在經行中生起的色法非色法在未到達站立就在這裡滅了，在站立中生起的在未到達坐下，在坐下中生起的在未到達躺臥就在這裡滅了"，如此觀察觀察而進入有分，起來時就帶著業處而起來。這個比丘稱為在行走等中正知而作。 但如此經中業處不明顯，不應當使業處不明顯，所以有比丘盡其所能經行站立坐下躺臥，如此觀察而躺臥："身體無知，床無知，身體不知'我躺在床上'，床也不知'身體躺在我上面'。無知的身體躺在無知的床上"，如此觀察觀察而心進入有分，醒來時就帶著業處而醒來，這個在經中稱為正知而作。 觀察"因為由成就身等活動而成為那個，因為由轉向活動引生，所以速行，或一切六門轉起稱為活動生起，當那個存在時稱為清醒"的比丘稱為在清醒中正知而作。而且將晝夜分為六分而警覺五分的也稱為在清醒中正知而作。 以解脫處為主而說法的，捨棄三十二種畜生論而說依十種論事的適宜之談的，稱為在說話中正知而作。 在三十八種所緣中轉起適意的作意的，或入第二禪的，稱為在沉默中正知而作。因為第二禪因為離開語行所以特別稱為沉默。這個方式因為是與前面方式的特別方式，所以在這裡也應當引用而說。如此這個在阿毗達摩義注等中以"這裡還有另一個方式"開始而說明如前所說的方式。"大王，如是"等是所說義的結論，所以顯示與那裡的解釋相應的意義而說"如是"等。因為"與念相應的正知"是與解釋相應的意義的言說。其中的判定已經說了。"如是"指以這個所說的方式在前進後退等七個處所中在每一處以四種方式，這是意思。 知足論注

1. Atthadassanena padassapi viññāyamānattā padamanapekkhitvā santosassa attani atthitāya bhikkhu santuṭṭhoti pavuccatīti atthamattaṃ dassetuṃ 『『itarītarapaccayasantosena samannāgato』』ti vuttaṃ. Santussati na luddho bhavatīti hi padanibbacanaṃ. Apica padanibbacanavasena atthe vutte yassa santosassa attani atthibhāvato santuṭṭho nāma, so apākaṭoti taṃ pākaṭakaraṇatthaṃ 『『itarītarapaccayasantosena samannāgato』』ti atthamattamāha, cīvarādike yattha katthaci kappiyapaccaye santosena samaṅgībhūtoti attho. Itara-saddo hi aniyamavacano dvikkhattuṃ vuccamāno yaṃ kiñci-saddena samānattho hoti. Tena vuttaṃ 『『yattha katthaci kappiyapaccaye』』ti. Atha vā itaraṃ vuccati hīnaṃ paṇītato aññattā, tathā paṇītampi hīnato aññattā. Aññamaññāpekkhāsiddhā hi itaratā, tasmā hīnena vā paṇītena vā cīvarādikappiyapaccayena santosena samaṅgībhūtoti attho daṭṭhabbo. Santussati tena, santussanamattanti vā santoso, tathā pavatto alobho, alobhapadhānā vā cattāro khandhā. Labhanaṃ lābho, attano lābhassa anurūpaṃ santoso yathālābhasantoso. Balanti kāyabalaṃ, attano balassa anurūpaṃ santoso yathābalasantoso.Sāruppanti sappāyaṃ patirūpaṃ bhikkhuno anucchavikatā, attano sāruppassa anurūpaṃ santoso yathāsāruppasantoso.

Aparo nayo – labbhateti lābho, yo yo lābho yathālābhaṃ, itarītarapaccayo, yathālābhena santoso yathālābhasantoso. Balassa anurūpaṃ pavattatīti yathābalaṃ, attano balānucchavikapaccayo, yathā-saddo cettha sasādhanaṃ anurūpakiriyaṃ vadati, yathā taṃ 『『adhicitta』』nti ettha adhi-saddo sasādhanaṃ adhikaraṇakiriyanti. Yathābalena santoso yathābalasantoso. Sāruppati patirūpaṃ bhavati, sobhanaṃ vā āropetīti sāruppaṃ, yaṃ yaṃ sāruppaṃ yathāsāruppaṃ, bhikkhuno sappāyapaccayo, yathāsāruppena santoso yathāsāruppasantoso. Yathāvuttaṃ pabhedamanugatā vaṇṇanā pabhedavaṇṇanā.

我來幫你直譯這段巴利文： 215. 因為通過理解意義也能了知詞，所以不考慮詞而顯示僅僅意義："具足種種資具知足"，因為知足者因為具有知足在自身而稱為知足。因為"知足，不成為貪求者"是詞的語源解釋。而且依詞的語源解釋說意義時，由於具有那個知足在自身而稱為知足者，那個（知足）不明顯，所以爲了使它明顯而說僅僅意義"具足種種資具知足"，意思是在衣服等任何一個適宜資具中具足知足。因為"種種"一詞表示不確定，說兩次時與"任何"一詞同義。所以說"在任何一個適宜資具中"。或者說"種種"指下劣的，因為與殊勝的不同，如此殊勝的也因為與下劣的不同。因為種種性是依相互關係而成就的，所以應當理解意思是：具足以下劣的或殊勝的衣服等適宜資具的知足。以那個知足，或僅僅知足是知足，如此運轉的無貪，或以無貪為主的四蘊。獲得是得，隨順自己的得的知足是隨得知足。力是身力，隨順自己的力的知足是隨力知足。適宜是適當、合適、比丘的適應性，隨順自己的適宜的知足是隨適宜知足。 另一個方式——被得到是得，任何得是隨得，種種資具，以隨得的知足是隨得知足。隨順力而運轉是隨力，自己適合力量的資具，這裡"隨"字說明帶有作用的隨順作用，如同在"增上心"中"增上"字（說明）帶有作用的增上作用。以隨力的知足是隨力知足。使適宜或使莊嚴是適宜，任何適宜是隨適宜，比丘的適當資具，以隨適宜的知足是隨適宜知足。如所說的隨順種類的解釋是種類解釋。

Idhāti sāsane. Aññaṃ na patthetīti appattapatthanabhāvamāha, labhantopi na gaṇhātīti pattapatthanābhāvaṃ. Paṭhamena appattapatthanābhāveyeva vutte yathāladdhato aññassa apatthanā nāma appicchatāyapi siyā pavattiākāroti appicchatāpasaṅgabhāvato tatopi nivattameva santosassa sarūpaṃ dassetuṃ dutiyena pattapatthanābhāvo vuttoti daṭṭhabbaṃ. Evamuparipi. Pakatidubbaloti ābādhādivirahepi sabhāvadubbalo. Samāno sīlādibhāgo yassāti sabhāgo, saha vā sīlādīhi guṇabhāgehi vattatīti sabhāgo, lajjīpesalo bhikkhu, tena. Taṃ parivattetvāti pakatidubbalādīnaṃ garucīvaraṃ na phāsubhāvāvahaṃ, sarīrakhedāvahañca hotīti payojanavasena parivattanaṃ vuttaṃ, na atricchatādivasena. Atricchatādippakārena hi parivattetvā lahukacīvaraparibhogo santosavirodhī hoti, tassa pana tadabhāvato yathāvuttappayojanavasena parivattetvā lahukacīvaraparibhogopi na santosavirodhīti āha 『『lahukena yāpentopi santuṭṭhova hotī』』ti. Payojanavasena parivattetvā lahukacīvaraparibhogopi na tāva santosavirodhī, pageva tathā aparivattetvā paribhogeti sambhāvitassa atthassa dassanatthañhettha api-saddaggahaṇaṃ. Cīvaraniddesepi 『『pattacīvarādīnaṃ aññatara』』nti vacanaṃ yathārutaṃ gahitāvasesapaccayasantosassa cīvarasantose samavarodhitādassanatthaṃ. 『『Therako ayamāyasmā mallako』』tiādīsu theravohārassa paññattimattepi pavattito dasavassato pabhuti ciravassapabbajitesveva idha pavattiñāpanatthaṃ 『『therānaṃ cirapabbajitāna』』nti vuttaṃ, therānanti vā saṅghattheraṃ vadati. Cirapabbajitānanti pana tadavasese vuḍḍhabhikkhū. Saṅkārakūṭāditoti kacavararāsiādito. Anantakānīti nantakāni pilotikāni. 『『A-kāro cettha nipātamatta』』nti (vi. va. aṭṭha. 1165) vimānaṭṭhakathāyaṃ vuttaṃ. Tathā cāhu 『『nantakaṃ kappaṭo jiṇṇavasanaṃ tu paṭaccara』』nti natthi dasāsaṅkhāto anto koṭi yesanti hi nantakāni, na-saddassa tu anādese anantakānītipi yujjati. Saṅketakovidānaṃ pana ācariyānaṃ tathā avuttattā vīmaṃsitvā gahetabbaṃ. 『『Sanantakānī』』tipi pāṭho, nantakena saha saṃsibbitāni paṃsukūlāni cīvarānīti attho. Saṅghāṭinti tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ. Tīṇipi hi cīvarāni saṅghaṭitattā 『『saṅghāṭī』』ti vuccanti. Mahagghaṃ cīvaraṃ, bahūni vā cīvarāni labhitvā tāni vissajjetvā tadaññassa gahaṇampi mahicchatādinaye aṭṭhatvā yathāsāruppanaye eva ṭhitattā na santosavirodhīti āha 『『tesaṃ…pe… dhārentopi santuṭṭhova hotī』』ti. Yathāsāruppanayena yathāladdhaṃ vissajjetvā tadaññagahaṇampi na tāva santosavirodhī, pageva anaññagahaṇena yathāladdhasseva yathāsāruppaṃ paribhogeti sambhāvitassa atthassa dassanatthañhettha api-saddaggahaṇaṃ, evaṃ sesapaccayesupi yathābalayathāsāruppaniddesesu api-saddaggahaṇe adhippāyo veditabbo.

Pakativiruddhanti sabhāveneva asappāyaṃ. Samaṇadhammakaraṇasīsena sappāyapaccayapariyesanaṃ, paribhuñjanañca visesato yuttataranti atthantaraṃ viññāpetuṃ 『『yāpentopī』』ti avatvā 『『samaṇadhammaṃ karontopī』』ti vuttaṃ. Missakāhāranti taṇḍulamuggādīhi nānāvidhapubbaṇṇāparaṇṇehi missetvā kataṃ āhāraṃ.

我來 助你直譯這段巴利文： "這裡"指在教法中。"不希求其他"說的是不希求未得的狀態，"得到了也不取"是不希求已得的狀態。當以第一個說明不希求未得的狀態時，不希求除所得以外的其他，這稱為少欲的運轉方式，因為會導致少欲，所以爲了顯示知足的自性也遠離那個，以第二個說明不希求已得的狀態，應當這樣理解。如此上面也是。"天生虛弱"指即使沒有疾病等也本性虛弱。與戒等分相同的是同分，或者與戒等功德分一起運轉是同分，慚愧端正的比丘，以那個。"把那個換掉"說的是因為天生虛弱等的重衣不能帶來安適，會帶來身體疲勞，所以依目的而說換掉，不是依過度欲求等。因為依過度欲求等方式換掉而使用輕衣違背知足，但是因為那個沒有，所以如所說依目的換掉而使用輕衣也不違背知足，因此說"以輕衣維持也是知足者"。依目的換掉而使用輕衣尚且不違背知足，何況如此不換掉而使用呢，爲了顯示這個推測的意義而在這裡取"也"字。在衣服解釋中"缽衣等之一"的言說是爲了顯示如字面所取的其餘資具知足包含在衣服知足中。"這位尊者是小長老、馬拉卡"等中長老稱呼即使在僅僅名稱上也從十年開始只對久修出家者運轉，爲了使知道在這裡的運轉而說"長老們、久修出家者"，或者"長老們"說的是僧團長老。而"久修出家者"是除那個以外的老比丘。"從垃圾堆等"指從垃圾堆等。"破布"指破布碎布。在天宮故事註釋中說"這裡a字只是助詞"。如此他們說"破布、破衣、破舊衣服是帕塔恰拉"，因為沒有稱為邊緣的邊際所以是破布，但是當不取na字的代替時，"破布"也可以。但是因為精通定義的阿阇黎們沒有這樣說，所以應當思考後採取。也有"與破布"的讀法，意思是與破布一起縫製的糞掃衣的衣服。"僧伽梨"指三衣中的一件衣服。因為三衣都是縫製的所以稱為"僧伽梨"。得到貴重的衣服，或得到多件衣服后捨棄它們而取其他的，也因為不住于多欲等的方式而住于隨適宜的方式，所以不違背知足，因此說"捨棄它們...持用也是知足者"。依隨適宜的方式捨棄所得而取其他的尚且不違背知足，何況不取其他而隨適宜地使用所得呢，爲了顯示這個推測的意義而在這裡取"也"字，如此在其餘資具中隨力隨適宜的解釋中取"也"字的意趣也應當了知。 "本性違背"指本性就不適宜。爲了顯示以作沙門法為主尋求適宜資具和受用特別更適合這個其他意義，所以不說"維持"而說"作沙門法"。"混合食物"指用稻米綠豆等各種穀物豆類混合而做的食物。

Aññampi senāsane yathāsāruppasantosaṃ dassento āha 『『yo hī』』tiādi. Paṭhame hi naye yathāladdhassa vissajjanena, dutiye pana yathāpattassa asampaṭicchanena yathāsāruppasantoso vuttoti ayametesaṃ viseso. Hi-saddo cettha pakkhantarajotako. Majjhimāgamaṭṭhakathāyaṃ pana pi-saddo dissati. 『『Uttamasenāsanaṃ nāma pamādaṭṭhāna』』nti vatvā tabbhāvameva dassetuṃ 『『tattha nisinnassā』』tiādi vuttaṃ. Niddābhibhūtassāti thinamiddokkamanena cittacetasikagelaññabhāvato bhavaṅgasantatisaṅkhātāya niddāya abhibhūtassa, niddāyantassāti attho. Paṭibujjhatoti tathārūpena ārammaṇantarena paṭibujjhantassa paṭibujjhanahetu kāmavitakkā pātubhavantīti vuttaṃ hoti. 『『Paṭibujjhanato』』tipi hi katthaci pāṭho dissati. Ayampīti paṭhamanayaṃ upādāya vuttaṃ.

Tesaṃ ābhatenāti tehi therādīhi ābhatena, tesaṃ vā yena kenaci santakenāti ajjhāharitvā sambandho. Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā mocitaṃ chaḍḍitaṃ harītakaṃ, idāni pana potthakesu 『『gomuttaharītaka』』nti pāṭho, so na porāṇapāṭho tabbaṇṇanāya (dī. ni. ṭī. 1.215) viruddhattā. Catumadhuranti majjhimāgamavare mahādhammasamādānasutte (ma. ni. 1.484 ādayo) vuttaṃ dadhimadhusappiphāṇitasaṅkhātaṃ catumadhuraṃ, ekasmiñca bhājane catumadhuraṃ ṭhapetvā tesu yadicchasi, taṃ gaṇhāhi bhanteti attho. 『『Sacassā』』tiādinā tadubhayassa rogavūpasamanabhāvaṃ dasseti. Buddhādīhi vaṇṇitanti 『『pūtimuttabhesajjaṃ nissāya pabbajjā』』tiādinā (mahāva. 73, 128) sammāsambuddhādīhi pasatthaṃ. Appicchatāvisiṭṭhāya santuṭṭhiyā niyojanato paramena ukkaṃsagatena santosena santussatīti paramasantuṭṭho.

Kāmañca santosappabhedā yathāvuttatopi adhikatarā cīvare vīsati santosā, piṇḍapāte pannarasa, senāsane ca pannarasa, gilānapaccaye vīsatīti, idha pana saṅkhepena dvādasavidhoyeva santoso vutto. Tadadhikatarappabhedo pana caturaṅguttare mahāariyavaṃsasuttaṭṭhakathāya (a. ni. aṭṭha. 2.

我來幫你直譯這段巴利文： 爲了顯示在住處中的隨適宜知足而說"因為誰"等。因為在第一種方式中以捨棄所得說明隨適宜知足，而在第二種方式中以不接受所得說明隨適宜知足，這是它們的區別。這裡"因為"字表示其他方面。但在中部註釋中看到"也"字。說"最上住處是放逸處"后，爲了顯示正是那個狀態而說"在那裡坐"等。"被睡眠征服"指因為昏沉睡眠侵入而心心所成為病態狀態，被稱為有分相續的睡眠征服，意思是睡著。說"醒來"指因為以那樣的其他所緣而醒來時因為醒來而欲尋現起，這樣說。因為在某些地方也看到"因為醒來"的讀法。"這個也"是針對第一種方式而說的。 "他們帶來的"指長老等帶來的，或者加入"他們任何一個的所有物"而連線。"醋果"指用牛尿浸泡的，或因為腐敗而捨棄丟棄的訶梨勒果，但現在在書中有"牛尿訶梨勒"的讀法，那不是古讀法，因為與它的註釋相違。"四種甜"指在中部殊勝的大法受持經中所說的酪蜜酥糖稱為四種甜，把四種甜放在一個器皿中"尊者，在這些中你想要什麼就取什麼"，這是意思。以"如果對他"等顯示那兩者都是病得平息的狀態。"被佛等讚歎"指以"依託腐尿藥而出家"等被正等正覺者等稱讚。因為引導以少欲為殊勝的知足，所以以最上達到頂點的知足而知足稱為最上知足。 雖然知足的種類比如前所說更多：在衣服中二十種知足，在飲食中十五，在住處中十五，在病緣中二十，但在這裡簡略地只說十二種知足。而那更多的種類在增支部大聖種經註釋中....;

4.28) gahetabbo. Tenāha 『『iminā panā』』tiādi. Evaṃ 『『idha mahārāja bhikkhu santuṭṭho hotī』』ti ettha puggalādhiṭṭhānaniddiṭṭhena santuṭṭhapadeneva santosappabhedaṃ dassetvā idāni 『『kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātenā』』tiādi desanānurūpaṃ tena santosena santuṭṭhassa anucchavikaṃ paccayappabhedaṃ, tassa ca kāyakucchiparihāriyabhāvaṃ vibhāvento evamāhāti ayamettha sambandho. Kāmañcassa cīvarapiṇḍapāteheva yathākkamaṃ kāyakucchiparihāriyehi santuṭṭhatā pāḷiyaṃ vuttā, tathāpi sesaparikkhāracatukkena ca vinā vicaraṇamayuttaṃ, sabbattha ca kāyakucchiparihāriyatā laddhabbāti aṭṭhakathāyaṃ ayaṃ vinicchayo vuttoti daṭṭhabbaṃ. Dantakaṭṭhacchedanavāsīti lakkhaṇamattaṃ tadaññakiccassāpi tāya sādhetabbattā, tena vakkhati 『『mañcapīṭhānaṃ aṅgapādacīvarakuṭidaṇḍakasajjanakāle cā』』tiādi. Vuttampi cetaṃ porāṇaṭṭhakathāsu 『『na hetaṃ katthacipi pāḷiyamāgata』』nti.

Bandhananti kāyabandhanaṃ. Parissāvanena parissāvanañca, tena sahāti vā attho. Yutto kammaṭṭhānabhāvanāsaṅkhāto yogo yassa, tasmiṃ vā yogo yuttoti yuttayogo, tassa.

Kāyaṃ pariharanti posenti, kāyassa vā parihāro posanamattaṃ payojanametehīti kāyaparihāriyā ka-kārassa ya-kāraṃ katvā. Posanañcettha vaḍḍhanaṃ, bharaṇaṃ vā, tathā kucchiparihāriyāpi veditabbā. Bahiddhāva kāyassa upakārakabhāvena kāyaparihāriyatā, ajjhoharaṇavasena sarīraṭṭhitiyā upakārakabhāvena kucchiparihāriyatāti ayametesaṃ viseso. Tenāha 『『ticīvaraṃ tāvā』』tiādi. 『『Pariharatī』』ti etassa posetīti atthavacanaṃ. Itīti nidassane nipāto, evaṃ vuttanayena kāyaparihāriyaṃ hotīti kāraṇajotane vā, tasmā posanato kāyaparihāriyaṃ hotīti. Evamuparipi. Cīvarakaṇṇenāti cīvarapariyantena.

Kuṭiparibhaṇḍakaraṇakāleti kuṭiyā samantato vilimpanena sammaṭṭhakaraṇakāle.

Aṅgaṃ nāma mañcapīṭhānaṃ pādūpari ṭhapito padhānasambhāraviseso. Yattha padarasañcinanapiṭṭhiapassayanādīni karonti, yo 『『aṭanī』』tipi vuccati.

Madhuddumapupphaṃ madhukaṃ nāma, makkhikāmadhūhi katapūvaṃ vā. Parikkhāramattā parikkhārapamāṇaṃ. Seyyaṃ pavisantassāti paccattharaṇakuñcikānaṃ tādise kāle paribhuttabhāvaṃ sandhāya vuttaṃ. Tenāha 『『tatraṭṭhakaṃ paccattharaṇa』』nti. Attano santakabhāvena paccattharaṇādhiṭṭhānena adhiṭṭhahitvā tattheva senāsane tiṭṭhanakañhi 『『tatraṭṭhaka』』nti vuccati. Vikappanavacanato pana tesamaññatarassa navamatā, yathāvuttapaṭipāṭiyā cettha navamabhāvo, na tu tesaṃ tathāpatiniyatabhāvena. Kasmāti ce? Tathāyeva tesamadhāraṇato. Esa nayo dasamādīsupi. Telaṃ paṭisāmetvā haritā veḷunāḷiādikā telanāḷi. Nanu santuṭṭhapuggaladassane santuṭṭhova aṭṭhaparikkhāriko dassetabboti anuyoge yathārahaṃ tesampi santuṭṭhabhāvaṃ dassento 『『etesu cā』』tiādimāha. Mahanto parikkhārasaṅkhāto bhāro etesanti mahābhārā, ayaṃ adhunā pāṭho, ācariyadhammapālattherena pana 『『mahāgajā』』ti pāṭhassa diṭṭhattā 『『dupposabhāvena mahāgajā viyāti mahāgajā』』ti (dī. ni. ṭī.

我來幫你直譯這段巴利文： 4.28. 應當採取。所以說"但以這個"等。如此在"大王，在這裡比丘成為知足者"中以依人而說的知足詞顯示知足的種類后，現在"以維護身體的衣服、以維護腹部的飲食"等依教說而顯示以那個知足而知足者的適宜的資具種類，以及它的維護身體和腹部的狀態而這樣說，這是這裡的關聯。雖然在經文中說他以維護身體的衣服和維護腹部的飲食而依次知足，然而沒有其餘四種資具而行走是不適當的，在一切處都應當得到維護身體和腹部的性質，所以應當看到在義注中說這個判定。"剃剃牙枝的小刀"只是特徵，因為應當用它完成其他的事情，所以他將說"在製作床椅的支柱、腳、衣服、小屋的杖時"等。在古義注中也說這個"因為這個在任何經文中都沒有出現"。 "繩帶"指腰帶。以濾水器和濾水器，或者意思是與它一起。相應是修習業處的瑜伽的，或者相應于那個瑜伽稱為瑜伽相應，他的。 維護身體即培養，或者維護身體只是培養的目的，所以稱為維護身體，把ka字變成ya字。這裡培養是增長或養護，如此維護腹部也應當了知。以外在對身體有益的方式是維護身體的狀態，以吞嚥的方式對身體住立有益是維護腹部的狀態，這是它們的區別。所以說"首先三衣"等。"維護"這個詞的意思說的是培養。"如此"是示例的不變詞，或者在表示原因時，依所說的方式是維護身體的。這樣上面也是。"用衣服角"指用衣服的邊緣。 "在塗刷小屋邊緣時"指在塗抹和清掃小屋的四周時。 "支柱"指床椅腳上放置的主要材料特殊部分。在那裡做木板堆積的靠背等，也稱為"邊條"。 "蜜樹花"名為蜜花，或者用蜂蜜做的糕點。"資具量"指資具的量。"進入臥具者的"是針對臥具鑰匙在那樣的時候使用的狀態而說的。所以說"那裡的臥具"。因為以自己所有物的方式以臥具決意而決意在那裡住處住的稱為"那裡的"。但從說替換而知它們之一是新的，以如所說的次第而在這裡是第九，但它們不是如此一定的。為什麼？因為正是如此持有它們。這個方式在第十等中也是。"油瓶"是收藏油的綠竹管等油瓶。難道在顯示知足的人時不應當只顯示知足的八資具者嗎？在這個追問中爲了顯示它們也依所應當的是知足而說"在這些中"等。有大量資具的負擔稱為大負擔，這是現在的讀法，但因為阿阇黎法護長老看到"大象"的讀法，所以（說）"因為難養護的狀態如大象稱為大象"。;

1.215) vuttaṃ, na te ettakehi parikkhārehi 『『mahicchā, asantuṭṭhā, dubbharā, bāhullavuttino』』ti ca vattabbāti adhippāyo. Yadi itarepi santuṭṭhā appicchatādisabhāvā, kimetesampi vasena ayaṃ desanā icchitāti codanaṃ sodhetuṃ 『『bhagavā panā』』tiādi vuttaṃ. Aṭṭhaparikkhārikassa vasena imissā desanāya icchitabhāvo kathaṃ viññāyatīti anuyogampi apaneti 『『so hī』』tiādinā, tasseva tathā pakkantabhāvena 『『kāyaparihārikena cīvarenā』』tiādi pāḷiyā yogyato tassa vasena icchitabhāvo viññāyatīti vuttaṃ hoti. Vacanīyassa hetubhāvadassanena hi vācakassāpi hetubhāvo dassitoti . Evañca katvā 『『iti imassā』』tiādi laddhaguṇavacanampi upapannaṃ hoti. Sallahukā vutti jīvikā yassāti sallahukavutti, tassa bhāvo sallahukavuttitā, taṃ. Kāyapārihāriyenāti bhāvappadhānaniddeso, bhāvalopaniddeso vāti dasseti 『『kāyaṃ pariharaṇamattakenā』』ti iminā, kāyaposanappamāṇenāti attho. Tathā kucchiparihāriyenāti etthāpi. Vuttanayena cettha dvidhā vacanattho, ṭīkāyaṃ (dī. ni. ṭī. 1.215) pana paṭhamassa vacanatthassa heṭṭhā vuttattā dutiyova idha vuttoti daṭṭhabbaṃ. Mamāyanataṇhāya āsaṅgo. Pariggahataṇhāya bandho. Jiyāmuttoti dhanujiyāya mutto. Yūthāti hatthigaṇato. Tidhā pabhinnamado madahatthī. Vanapabbhāranti vane pabbhāraṃ.

Catūsu disāsu sukhavihāritāya sukhavihāraṭṭhānabhūtā, 『『ekaṃ disaṃ pharitvā』』tiādinā (dī. ni. 3.308; ma. ni. 1.77, 459, 509; 2.309) vā nayena brahmavihārabhāvanāpharaṇaṭṭhānabhūtā catasso disā etassāti catuddiso, so eva cātuddiso, catasso vā disā catuddisaṃ, vuttanayena tamassāti cātuddiso yathā 『『saddho』』ti. Tāsveva disāsu katthacipi satte vā saṅkhāre vā bhayena na paṭihanati, sayaṃ vā tehi na paṭihaññateti appaṭigho. Santussamānoti sakena, santena vā, samameva vā tussanako. Itarītarenāti yena kenaci paccayena, uccāvacena vā. Paricca sayanti pavattanti kāyacittāni, tāni vā parisayanti abhibhavantīti parissayā, sīhabyagghādayo bāhirā, kāmacchandādayo ca ajjhattikā kāyacittupaddavā, upayogatthe cetaṃ sāmivacanaṃ. Sahitāti adhivāsanakhantiyā, vīriyādidhammehi ca yathārahaṃ khantā, gahantā cāti attho. Thaddhabhāvakarabhayābhāvena achambhī. Eko careti asahāyo ekākī hutvā carituṃ viharituṃ sakkuṇeyya. Samatthane hi eyya-saddo yathā 『『ko imaṃ vijaṭaye jaṭa』』nti (saṃ. ni. 1.23) khaggavisāṇakappatāya ekavihārīti dasseti 『『khaggavisāṇakappo』』ti iminā. Saṇṭhānena khaggasadisaṃ ekameva matthake uṭṭhitaṃ visāṇaṃ yassāti khaggo; khaggasaddena taṃsadisavisāṇassa gahitattā, mahiṃsappamāṇo migaviseso, yo loke 『『palāsādo, gaṇṭhako』』ti ca vuccati, tassa visāṇena ekībhāvena sadisoti attho. Apica ekavihāritāya khaggavisāṇakappoti dassetumpi evaṃ vuttaṃ. Vitthāro panassā attho khaggavisāṇasuttavaṇṇanāyaṃ, (su. ni. aṭṭha. 1.42) cūḷaniddese (cūḷani. 128) ca vuttanayena veditabbo.

Evaṃ vaṇṇitanti khaggavisāṇasutte bhagavatā tathā desanāya vivaritaṃ, thomitaṃ vā. Khaggassa nāma migassa visāṇena kappo sadiso tathā. Kappa-saddo hettha 『『satthukappena vata bho kira sāvakena saddhiṃ mantayamānā』』tiādīsu (ma. ni.

我來幫你直譯這段巴利文： 1.215. 說的，不應該說他們以這些資具是"多欲者、不知足者、難養護者、多求者"，這是意思。如果其他的也是知足的少欲等性質的，那麼為什麼這個教說也要依他們的方式呢？爲了凈化這個質問而說"但世尊"等。怎麼知道這個教說依八資具者的方式是被期望的呢？也以"因為他"等除去這個問題，因為他如此離去，所以說從"以維護身體的衣服"等經文與適當相應，因此知道依他的方式是被期望的。因為以顯示所說的原因也顯示能說的原因。如此做后，"如此這個"等說得到的功德也適合。輕鬆的生活方式是他的稱為輕鬆生活者，他的狀態是輕鬆生活性，那個。"維護身體的"是以狀態為主的解釋，或者是省略狀態的解釋，以"只是維護身體"這個顯示，意思是以養護身體的量。如此在"維護腹部的"這裡也是。這裡依所說的方式有兩種詞義，但在復注中因為第一種詞義在下面說了，所以應當看到這裡只說第二種。執著是以我所愛慾的執著。束縛是以執取愛慾的束縛。"如離弓弦"指如離開弓弦。"群"指象群。"三處泌出液的"指發情象。"林中山崖"指林中的山崖。 因為在四方安樂住而成為安樂住處，或者依"遍滿一方"等方式成為修習梵住遍滿處而有四方的是四方者，那就是四方者，或者四方是四方，依所說方式那個是他的是四方者，如"有信者"。在那些方中在任何處對眾生或諸行不以恐懼而排斥，或者自己不被它們排斥稱為無障礙。"知足者"指以自己的，或以寂靜的，或以平等的而知足。"以種種"指以任何資具，或以高下。身心運轉圍繞，或者它們圍繞征服稱為危險，獅子老虎等外在的，和欲貪等內在的身心的災難，這是對格中的屬格。"忍耐"指以忍受忍辱，和以精進等法依所應當而忍耐，和接受，這是意思。因為沒有造成僵硬狀態的恐懼而無畏。"獨行"指無伴獨自而能行能住。因為eyya字在可能時如"誰能解開這個結"，顯示如犀角般獨住以"如犀角"這個。形狀如刀一樣只有一個角在頭頂上升起的是犀牛；因為以犀牛詞取與它相似的角，是牛大小的特殊鹿，在世間稱為"帕拉薩達、甘塔卡"，意思是與它的角以獨一性相似。而且爲了顯示以獨住而如犀角而如此說。但它的詳細意義應當依犀角經註釋和小義釋中所說的方式了知。 "如此讚歎"指在犀角經中世尊以那樣的教說開顯，或稱讚。"如同稱為犀牛的鹿的角那樣"，因為這裡kappa字如在"與如導師的弟子一起談論"等中...

1.260) viya paṭibhāge vattati, tassa bhāvo khaggavisāṇakappatā, taṃ so āpajjatīti sambandho.

Vātābhighātādīhi siyā sakuṇo chinnapakkho, asañjātapakkho vā, idha pana ḍetuṃ samattho sapakkhikova adhippetoti visesadassanatthaṃ pāḷiyaṃ 『『pakkhī sakuṇo』』ti vuttaṃ, na tu 『『ākāse antalikkhe caṅkamatī』』tiādīsu (paṭi. ma. 3.11) viya pariyāyamattadassanatthanti āha 『『pakkhayutto sakuṇo』』ti. Uppatatīti uddhaṃ patati gacchati, pakkhandatīti attho. Vidhunantāti vibhindantā, vicālentā vā. Ajjatanāyāti ajjabhāvatthāya. Tathā svātanāyāti etthāpi. Attano pattaṃ eva bhāro yassāti sapattabhāro. Mamāyanataṇhābhāvena nissaṅgo. Pariggahataṇhābhāvena nirapekkho. Yena kāmanti yattha attano ruci, tattha. Bhāvanapuṃsakaṃ vā etaṃ. Yena yathā pavatto kāmoti hi yenakāmo, taṃ, yathākāmanti attho.

Nīvaraṇappahānakathāvaṇṇanā

我來幫你直譯這段巴利文： 1.260. 一樣在相似處執行，他的狀態是如犀角性，他達到那個，這是關聯。 鳥可能因為風的打擊等而斷翼，或者未生翼，但這裡是指能飛的有翼者，所以爲了顯示特殊在經文中說"有翼的鳥"，而不是如在"在虛空中行走"等中只是爲了顯示同義詞，所以說"具翼的鳥"。"飛翔"指向上飛行前進，意思是躍進。"震動"指分裂，或者搖動。"爲了今天"指爲了今天的狀態。如此在"爲了明天"這裡也是。只有自己的翅膀是負擔的稱為負翅膀的負擔。因為沒有我所愛慾而無執著。因為沒有執取愛慾而無顧戀。"隨欲"指哪裡是自己的喜好，在那裡。或者這是中性詞。因為隨欲是以什麼方式執行慾望，那個，意思是如欲。 障蓋斷除之說解釋

1. Pubbe vuttasseva atthacatukkassa puna sampiṇḍetvā kathanaṃ kimatthanti adhippāyena anuyogaṃ uddharitvā sodheti 『『so…pe… kiṃ dassetī』』tiādinā. Paccayasampattinti sambhārapāripūriṃ. Ime cattāroti sīlasaṃvaro indriyasaṃvaro sampajaññaṃ santosoti pubbe vuttā cattāro āraññikassa sambhārā. Na ijjhatīti na sampajjati na saphalo bhavati. Na kevalaṃ anijjhanamattaṃ, atha kho ayampi dosoti dasseti 『『tiracchānagatehi vā』』tiādinā. Vattabbataṃ āpajjatīti 『『asukassa bhikkhuno araññe tiracchānagatānaṃ viya, vanacarakānaṃ viya ca nivāsanamattameva, na pana araññavāsānucchavikā kāci sammāpaṭipatti atthī』』ti apavādavasena vacanīyabhāvamāpajjati, imassatthassa pana dassanena virujjhanato saddhiṃ-saddo na porāṇoti daṭṭhabbaṃ. Atha vā āraññakehi tiracchānagatehi, vanacaravisabhāgajanehi vā saddhiṃ vippaṭipattivasena vasanīyabhāvaṃ āpajjati. 『『Na bhikkhave paṇidhāya araññe vatthabbaṃ, yo vaseyya, āpatti dukkaṭassā』』tiādīsu (pārā. 223) viya hi vatthabba-saddo vasitabbapariyāyo. Tathā hi vibhaṅgaṭṭhakathāyampi vuttaṃ 『『evarūpassa hi araññavāso kāḷamakkaṭaacchataracchadīpimigānaṃ aṭavivāsasadiso hotī』』ti (vibha. aṭṭha. 526) adhivatthāti adhivasantā. Paṭhamaṃ bheravasaddaṃ sāventi. Tāvatā apalāyantassa hatthehipi sīsaṃ paharitvā palāpanākāraṃ karontīti ācariyasāriputtattherena kathitaṃ. Evaṃ byatirekato paccayasampattiyā dassitabhāvaṃ pakāsetvā idāni anvayatopi pakāsetuṃ 『『yassa panete』』tiādi vuttaṃ. Kathaṃ ijjhatīti āha 『『so hī』』tiādi. Kāḷako tilakoti vaṇṇavikārāpanarogavasena aññattha pariyāyavacanaṃ. Vuttañhi –

『『Dunnāmakañca arisaṃ, chaddiko vamathūrito;

Davathu paritāpotha, tilako tilakāḷako』』ti.

Tilasaṇṭhānaṃ viya jāyatīti hi tilako, kāḷo hutvā jāyatīti kāḷako. Idha pana paṇṇattivītikkamasaṅkhātaṃ thullavajjaṃ kāḷakasadisattā kāḷakaṃ, micchāvītikkamasaṅkhātaṃ aṇumattavajjaṃ tilakasadisattā tilakanti ayaṃ viseso. Tanti tathā uppāditaṃ pītiṃ. Vigatabhāvena upaṭṭhānato khayavayavasena sammasanaṃ. Khīyanaṭṭhena hi khayova vigato, viparīto vā hutvā ayanaṭṭhena vayotipi vuccati. Ariyabhūmi nāma lokuttarabhūmi. Itīti ariyabhūmiokkamanato, devatānaṃ vaṇṇabhaṇanato vā, tattha tattha devatānaṃ vacanaṃ sutvā tassa yaso patthaṭoti vuttaṃ hoti, evañca katvā heṭṭhā vuttaṃ ayasapattharaṇampi devatānamārocanavasenāti gahetabbaṃ.

Vivitta-saddo janaviveketi āha 『『suñña』』nti. Taṃ pana janasaddanigghosābhāvena veditabbaṃ saddakaṇṭakattā jhānassāti dassetuṃ 『『appasaddaṃ appanigghosanti attho』』ti vuttaṃ. Janakaggahaṇeneva hi idha jaññaṃ gahitaṃ. Tathā hi vuttaṃ vibhaṅge 『『yadeva taṃ appanigghosaṃ, tadeva taṃ vijanavāta』』nti (vibha. 533). Appasaddanti ca pakatisaddābhāvamāha. Appanigghosanti nagaranigghosādisaddābhāvaṃ. Īdisesu hi byañjanaṃ sāvasesaṃ viya, attho pana niravasesoti aṭṭhakathāsu vuttaṃ. Majjhimāgamaṭṭhakathāvaṇṇanāyaṃ (ma. ni. aṭṭha.

我來 助你直譯這段巴利文： 216. 為什麼重新總結之前說過的四種意義並再說呢？以這個意思提出問題並以"他...等什麼顯示"等凈化。"資具圓滿"指資具具足。"這四種"指戒律防護、根門防護、正知、知足，是之前所說的林居者的四種資具。"不成就"指不完成不結果。不僅僅是不成就而已，而且還有這個過失，以"或與畜生"等顯示。"應當被說"指成為應當以誹謗方式被說"某比丘在林中只是如畜生、如林中人一樣住，而沒有任何適合林居的正行"，但因為與顯示這個意義相違，應當看到saddhiṃ字不是古義。或者達到與林中的畜生和不同類的林中人一起以邪行方式住的狀態。因為如在"諸比丘，不應期待而住在林中，若住則犯突吉羅"等中，vatthabba字是vasitabba的同義詞。如此在分別論註釋中也說"因為這樣的林居就像黑猴子、熊、豹子、鹿等的林中住"。"住于上"指居住著。首先發出可怕的聲音。長老阿阇黎舍利弗說到這個程度不逃跑的，也以手打頭而令逃跑的方式。如此從相違方面顯示資具圓滿后，現在爲了從相順方面也顯示而說"但誰這些"等。怎麼成就呢？說"因為他"等。"黑點、痣"依色變化病在其他處是同義詞。如說： "惡名和痔瘡，嘔吐和發熱； 發熱和燒灼，痣和黑點"。 因為如芝麻形狀而生稱為痣，因為生為黑色稱為黑點。但這裡因為與稱為越過制定的粗罪相似而稱為黑點，因為與稱為邪越的微罪相似而稱為痣，這是區別。"那個"指如此生起的喜。以離去狀態現起而以滅盡衰滅觀察。因為以消失義故是滅盡，或者以成為相反而去義故說是衰滅。聖地是指出世間地。"如此"指從進入聖地，或從諸天說美好，或在各處聽到諸天的話而他的名聲傳播，這是所說，如此做后應當理解下面所說的惡名傳播也是依諸天的告知。 Vivitta字在人遠離，所以說"空"。但那個應當以人聲噪音的不存在了知，因為聲是禪那的刺，所以說"意思是少聲少噪"。因為以人的執取在這裡執取可知的。如此在分別論中說"凡是那個少噪音，那個就是遠離人"。"少聲"指自然聲音的不存在。"少噪"指城市噪音等聲音的不存在。因為在這些中文字似乎有餘，但意義是無餘，這樣在諸註釋中說。在中部註釋解釋中...<.Assistant>

3.364) pana ācariyadhammapālatthero evamāha 『『appasaddassa parittapariyāyaṃ manasi katvā vuttaṃ 『byañjanaṃ sāvasesaṃ siyā』ti. Tenāha 『na hi tassā』tiādi. Appasaddo panettha abhāvatthotipi sakkā viññātuṃ 『appābādhatañca sañjānāmī』tiādīsu (ma. ni. 1.225) viyā』』ti. Tamatthaṃ vibhaṅgapāḷiyā (vibha. 528) saṃsandanto 『『etadevā』』tiādimāha. Etadevāti ca mayā saṃvaṇṇiyamānaṃ nissaddataṃ evāti attho. Santikepīti gāmādīnaṃ samīpepi edisaṃ vivittaṃ nāma, pageva dūreti attho. Anākiṇṇanti asaṅkiṇṇaṃ asambādhaṃ. Yassa senāsanassa samantā gāvutampi aḍḍhayojanampi pabbatagahanaṃ vanagahanaṃ nadīgahanaṃ hoti, na koci avelāya upasaṅkamituṃ sakkoti, idaṃ santikepi anākiṇṇaṃ nāma. Setīti sayati. Āsatīti nisīdati. 『『Etthā』』ti iminā sena-saddassa, āsana-saddassa ca adhikaraṇatthabhāvaṃ dasseti, ca-saddena ca tadubhayapadassa catthasamāsabhāvaṃ. 『『Tenāhā』』tiādinā vibhaṅgapāḷimeva āharati.

Idāni tassāyevatthaṃ senāsanappabhedadassanavasena vibhāvetuṃ 『『apicā』』tiādi vuttaṃ. Vibhaṅgapāḷiyaṃ nidassananayena sarūpato dassitasenāsanasseva hi ayaṃ vibhāgo. Tattha vihāro pākāraparicchinno sakalo āvāso. Aḍḍhayogo dīghapāsādo, 『『garuḷasaṇṭhānapāsādo』』tipi vadanti. Pāsādo caturassapāsādo. Hammiyaṃ muṇḍacchadanapāsādo. Aṭṭo paṭirājūnaṃ paṭibāhanayoggo catupañcabhūmako patissayaviseso. Māḷo ekakūṭasaṅgahito anekakoṇavanto patissayaviseso. Aparo nayo – vihāro dīghamukhapāsādo. Aḍḍhayogo ekapassachadanakagehaṃ. Tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā, tena taṃ ekachadanakaṃ hoti. Pāsādo āyatacaturassapāsādo. Hammiyaṃ muṇḍacchadanakaṃ candikaṅgaṇayuttaṃ. Guhā kevalā pabbataguhā. Leṇaṃ dvārabandhaṃ pabbhāraṃ. Sesaṃ vuttanayameva. 『『Maṇḍapoti sākhāmaṇḍapo』』ti (dī. ni. ṭī. 1.216) evaṃ ācariyadhammapālattherena, aṅguttaraṭīkākārena ca ācariyasāriputtattherena vuttaṃ.

Vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 527) pana vihāroti samantā parihārapathaṃ, antoyeva ca rattiṭṭhānadivāṭṭhānāni dassetvā katasenāsanaṃ. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dve kaṇṇikāni gahetvā kato dīghapāsādo. Aṭṭoti paṭirājādipaṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmako patissayaviseso. Māḷoti bhojanasālāsadiso maṇḍalamāḷo. Vinayaṭṭhakathāyaṃ pana 『『ekakūṭasaṅgahito caturassapāsādo』』ti (pārā. aṭṭha.

我來 助你直譯這段巴利文： 3.364. 但阿阇黎法護長老這樣說："考慮少聲的少量同義詞而說'文字有餘'。所以說'因為不是它的'等。但這裡的少聲也可以像在'我知道少病'等中那樣理解為不存在義。"顯示那個意義與分別論經文相應而說"就是這個"等。"就是這個"意思是我所解釋的無聲性。"即使在近處"意思是即使在村莊等的附近也稱為如此遠離，更不用說遠處。"無擁擠"指不混雜不擁擠。哪個住處周圍一伽浮多或半由旬都是山密林密河密，任何人不能在非時前來，這稱為即使在近處也無擁擠。"臥"指躺。"坐"指坐。以"這裡"顯示sena字和āsana字是處所義，以ca字顯示那兩個詞是具六種義的複合詞。以"所以說"等引用分別論經文。 現在爲了以住處差別的顯示來闡明它的意義而說"又"等。因為這是在分別論經文中以例示方式從自相顯示的住處的分類。其中，精舍是以墻圍繞的整個住所。半屋是長殿堂，也說"金翅鳥形殿堂"。殿堂是四方殿堂。露臺是無頂殿堂。望樓是用於抵禦敵王的四五層特殊住所。圓堂是以一個尖頂攝受的多角特殊住所。另一種解釋 - 精舍是長面殿堂。半屋是一邊有屋頂的房子。據說它的一邊墻較高，另一邊較低，所以它是一邊有屋頂的。殿堂是長方形殿堂。露臺是無頂有月光庭院的。洞窟只是山洞。巖窟是有門的懸崖。其餘如前所說。阿阇黎法護長老和增支註疏作者阿阇黎舍利弗長老這樣說"亭子是枝亭"。 但在分別論註釋中說：精舍是顯示四周環繞道路，以及內部夜住處日住處而建的住處。半屋是金翅鳥翼形房子。殿堂是取兩個頂椽而造的長殿堂。望樓是爲了抵禦敵王等而用磚造的厚壁四五層特殊住所。圓堂是如食堂的圓形堂。但在律註釋中說"以一個尖頂攝受的四方殿堂"...<.Assistant>

2.482-487) vuttaṃ. Leṇanti pabbataṃ khaṇitvā vā pabbhārassa appahonakaṭṭhāne kuṭṭaṃ uṭṭhāpetvā vā katasenāsanaṃ. Guhāti bhūmidari vā yattha rattindivaṃ dīpaṃ laddhuṃ vaṭṭati, pabbataguhā vā bhūmiguhā vāti vuttaṃ.

Taṃ āvasathabhūtaṃ patissayasenāsanaṃ viharitabbaṭṭhena, vihāraṭṭhānaṭṭhena ca vihārasenāsanaṃ nāma. Masārakādicatubbidho mañco. Tathā pīṭhaṃ. Uṇṇabhisiādipañcavidhā bhisi. Sīsappamāṇaṃ bimbohanaṃ. Vitthārato vidatthicaturaṅgulatā, dīghato mañcavitthārappamāṇatā cettha sīsappamāṇaṃ. Masārakādīni mañcapīṭhabhāvato, bhisiupadhānañca mañcapīṭhasambandhato mañcapīṭhasenāsanaṃ. Mañcapīṭhabhūtañhi senāsanaṃ, mañcapīṭhasambandhañca sāmaññaniddesena, ekasesena vā 『『mañcapīṭhasenāsana』』nti vuccati. Ācariyasāriputtattheropi evameva vadati. Ācariyadhammapālattherena pana 『『mañcapīṭhasenāsananti mañcapīṭhañceva mañcapīṭhasambandhasenāsanañcā』』ti (dī. ni. ṭī.

我來幫你直譯這段巴利文： 2.482-487. 巖窟是挖山或在懸崖不足處立墻而造的住處。洞窟是地洞或晝夜得到燈的地方，或山洞或地洞，這樣說。 那個成為住所的庇護住處，以應住的意義和以住處的意義，稱為精舍住處。有雕腿等四種床。如此也有椅子。有羊毛墊等五種墊。頭量大小的枕。這裡頭量是寬一張手四指，長如床的寬度。雕腿等因為是床椅的狀態，而墊和枕因為與床椅相關而稱為床椅住處。因為是床椅形態的住處，和與床椅相關的，以共通的說明，或以單一殘留而稱為"床椅住處"。阿阇黎舍利弗長老也正是這樣說。但阿阇黎法護長老說"床椅住處是床椅和與床椅相關的住處"。

1.216) vuttaṃ. Cimilikā nāma sudhāparikammakatāya bhūmiyā vaṇṇānurakkhaṇatthaṃ paṭakhaṇḍādīhi sibbetvā katā. Cammakhaṇḍo nāma sīhabyagghadīpitaracchacammādīsupi yaṃ kiñci cammaṃ. Aṭṭhakathāsu (pāci. aṭṭha. 112; vi. saṅga. aṭṭha. 82) hi senāsanaparibhoge paṭikkhittacammaṃ na dissati. Tiṇasanthāroti yesaṃ kesañci tiṇānaṃ santhāro. Eseva nayo paṇṇasanthārepi. Cimilikādi bhūmiyaṃ santharitabbatāya santhatasenāsanaṃ. Yattha vā pana bhikkhū paṭikkamantīti ṭhapetvā vā etāni mañcādīni yattha bhikkhū sannipatanti, sabbametaṃ senāsanaṃ nāmāti evaṃ vuttaṃ avasesaṃ rukkhamūlādipaṭikkamitabbaṭṭhānaṃ abhisaṅkharaṇābhāvato kevalaṃ sayanassa, nissajjāya ca okāsabhūtattā okāsasenāsanaṃ. Senāsanaggahaṇenāti 『『vivittaṃ senāsana』』nti iminā senāsanasaddena vivittasenāsanassa vā ādānena, vacanena vā gahitameva sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa payujjitabbato.

Yadevaṃ kasmā 『『arañña』』ntiādi puna vuttanti anuyogena 『『idha panassā』』tiādimāha. Evaṃ gahitesupi senāsanesu yathāvuttassa bhikkhuno anucchavikameva senāsanaṃ dassetukāmattā puna evaṃ vuttanti adhippāyo. 『『Bhikkhunīnaṃ vasena āgata』』nti idaṃ vinaye āgatameva sandhāya vuttaṃ, na abhidhamme. Vinaye hi gaṇamhāohīyanasikkhāpade (pāci. 691) bhikkhunīnaṃ āraññakadhutaṅgassa paṭikkhittattā idampi ca tāsaṃ araññaṃ nāma, na pana pañcadhanusatikaṃ pacchimaṃ araññameva senāsanaṃ, idampi ca tāsaṃ gaṇamhāohīyanāpattikaraṃ, na tu pañcadhanusatikādimeva araññaṃ. Vuttañhi tattha –

『『Ekā vā gaṇamhā ohīyeyyāti agāmake araññe dutiyikāya bhikkhuniyā dassanūpacāraṃ vā savanūpacāraṃ vā vijahantiyā āpatti thullaccayassa, vijahite āpatti saṅghādisesassā』』ti.

Vinayaṭṭhakathāsupi (pāci. aṭṭha. 692) hi tathāva attho vuttoti. Abhidhamme pana 『『araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña』』nti (vibha. 529) āgataṃ. Vinayasuttantā hi ubhopi pariyāyadesanā nāma, abhidhammo pana nippariyāyadesanā, tasmā yaṃ na gāmapadesantogadhaṃ, taṃ araññanti nippariyāyena dassetuṃ tathā vuttaṃ. Indakhīlā bahi nikkhamitvā yaṃ ṭhānaṃ pavattaṃ , sabbametaṃ araññaṃ nāmāti cettha attho. Āraññakaṃ nāma…pe… pacchimanti idaṃ pana suttantanayena āraññakasikkhāpade (pārā. 652) āraññikaṃ bhikkhuṃ sandhāya vuttaṃ imassa bhikkhuno anurūpaṃ, tasmā visuddhimagge dhutaṅganiddese (visuddhi.

我來幫你直譯這段巴利文： 1.216. 地毯是爲了保護涂石灰處理的地面的顏色而用布塊等縫製而成的。皮塊是指在獅子、虎、豹、熊皮等中任何皮。因為在諸註釋中沒有看到在住處受用中被禁止的皮。草敷具是任何草的敷具。在葉敷具中也是這個方法。地毯等因為是應在地上鋪設的而稱為鋪設住處。或者"比丘們退至何處"，除了這些床等，比丘們聚集的地方，一切這些都稱為住處，這樣說的其餘樹下等退處，因為沒有建造而僅是成為臥、坐的處所，所以是處所住處。"以住處的執取"指以"遠離的住處"這個住處詞或以遠離住處的取用，或以說話而已取，因為以共通的顯示住于特殊中，因為尋求特殊者應使用特殊。 既然如此，為什麼又說"林野"等呢？以這問題而說"但這裡他的"等。意思是即使這樣執取了諸住處，爲了想顯示如前所說的比丘的適合的住處而又這樣說。"依比丘尼而來"這是說關於在律中已來的，不是在阿毗達摩中。因為在律中群眾遺留學處中禁止比丘尼的林野支，這也是她們的林野，不僅是最後的五百弓的林野住處，這也是她們的群眾遺留犯罪，不僅是五百弓等的林野。因為在那裡說： "或獨自從群眾遺留，在非村的林野中，比丘尼離開第二比丘尼的見處或聞處者犯偷蘭遮，已離開者犯僧殘"。 因為在律註釋中也如此說意義。但在阿毗達摩中說"林野是出去門限外一切這些是林野"而來。因為律和經都是稱為方便說，但阿毗達摩是無方便說，所以爲了以無方便顯示不屬於村界內的是林野而如此說。這裡的意思是出去門限外已生起的處所，一切這些稱為林野。"林野是...等...最後"，這是依經的方法在林野學處中關於林野比丘而說的，適合這個比丘，所以在清凈道論頭陀支解釋中...<.Assistant>

1.19) yaṃ tassa lakkhaṇaṃ vuttaṃ, taṃ yuttameva, ato tattha vuttanayena gahetabbanti adhippāyo.

Sandacchāyanti sītacchāyaṃ. Tenāha 『『tattha hī』』tiādi. Rukkhamūlanti rukkhasamīpaṃ. Vuttañhetaṃ 『『yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni nipatanti, ettāvatā rukkhamūla』』nti. Pabbatanti suddhapāsāṇasuddhapaṃsuubhayamissakavasena tividhopi pabbato adhippeto, na silāmayo eva. Sela-saddo pana avisesato pabbatapariyāyoti katvā evaṃ vuttaṃ. 『『Tattha hī』』tiādinā tadubhayassa anurūpataṃ dasseti. Disāsu khāyamānāsūti dasasu disāsu abhimukhībhāvena dissamānāsu. Tathārūpenapi kāraṇena siyā cittassa ekaggatāti etaṃ vuttaṃ, sabbadisāhi āgatena vātena bījiyamānabhāvahetudassanatthanti keci. Kaṃ vuccati udakaṃ pipāsavinodanassa kārakattā. 『『Yaṃ nadītumbantipi nadīkuñjantipi vadanti, taṃ kandaranti apabbatapadesepi vidugganadīnivattanapadesaṃ kandaranti dassetī』』ti (vibha. mūlaṭī. 530) ācariyānandatthero, teneva viññāyati 『『nadītumbanadīkuñjasaddā nadīnivattanapadesavācakā』』ti. Nadīnivattanapadeso ca nāma nadiyā nikkhamanaudakena puna nivattitvā gato viduggapadeso. 『『Apabbatapadesepī』』ti vadanto pana aṭṭhakathāyaṃ nidassanamattena paṭhamaṃ pabbatapadesanti vuttaṃ, yathāvutto pana nadīpadesopi kandaro evāti dasseti.

『『Tattha hī』』tiādināpi nidassanamatteneva tassānurūpabhāvamāha. Ussāpetvāti puñjaṃ katvā. 『『Dvinnaṃ pabbatānampi āsannatare ṭhitānaṃ ovarakādisadisaṃ vivaraṃ hoti, ekasmiṃyeva pana pabbate umaṅgasadisa』』nti vadanti ācariyā. Ekasmiṃyeva hi umaṅgasadisaṃ antoleṇaṃ hoti upari paṭicchannattā, na dvīsu tathā appaṭicchannattā, tasmā 『『umaṅgasadisa』』nti idaṃ 『『ekasmiṃ yevā』』ti iminā sambandhanīyaṃ. 『『Mahāvivara』』nti idaṃ pana ubhayehipi. Umaṅgasadisanti ca 『『suduṅgāsadisa』』nti (dī. ni. ṭī.

我來幫你直譯這段巴利文： 1.19. 說其相是適合的，所以意思是應當依那裡所說的方法而取。 灑遍陰影指涼爽的陰影。所以說"因為在那裡"等。樹下指樹的附近。因為這樣說："正午時分周遍陰影所及，無風落葉所及，如此稱為樹下"。山指純巖石、純泥土、兩者混合三種山是意趣，不僅是石頭的。但因為巖石詞是山的無差別同義詞而如此說。以"因為在那裡"等顯示那兩者的適合性。"在諸方顯現"指在十方明顯可見。說即使以那樣的原因也會有心一境性，有些人說是爲了顯示被從一切方來的風吹動的原因。水因為是除渴的作者而稱為水。阿阇黎阿難陀長老說："稱為河彎或河灣的，顯示溝谷即使在非山處也是難通的河轉折處的溝谷"，由此可知"河彎河灣詞表示河轉折處"。河轉折處是指被河流出的水再轉回而去的難通處。說"即使在非山處"是顯示在註釋中以例示方式首先說山處，但如前所說的河處也是溝谷。 以"因為在那裡"等也只是以例示方式說其適合性。"豎立"指堆積。諸阿阇黎說："兩座靠近而立的山也有如內室等的空隙，但在一座山中如地道"。因為在一座山中因為上面遮蓋而有如地道的內窟，在兩座中因為不遮蓋而不如是，所以"如地道"這個應當與"只在一個"相連。但"大空隙"這個是與兩者。"如地道"即是"如地穴"...<.Assistant>

1.216) ācariyena vuttaṃ. Suduṅgāti hi bhūmigharassetaṃ adhivacanaṃ, 『『taṃ gahetvā suduṅgāya ravantaṃ yakkhinī khipī』』tiādīsu viya. Manussānaṃ anupacāraṭṭhānanti pakatisañcāravasena manussehi na sañcaritabbaṭṭhānaṃ. Kassanavappanādivasena hi pakatisañcārapaṭikkhepo idhādhippeto. Tenāha 『『yatthana kasanti na vapantī』』ti. Ādisaddena pana 『『vanapatthanti vanasaṇṭhānametaṃ senāsanānaṃ adhivacanaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana』』nti (vibha. 531) imaṃ vibhaṅgapāḷisesaṃ saṅgaṇhāti. Patthoti hi pabbatassa samānabhūmi, yo 『『sānū』』tipi vuccati, tassadisattā pana manussānamasañcaraṇabhūtaṃ vanaṃ, tasmā patthasadisaṃ vanaṃ vanapatthoti visesanaparanipāto daṭṭhabbo. Sabbesaṃ sabbāsu disāsu abhimukho okāso abbhokāsoti āha 『『acchanna』』nti, kenaci chadanena antamaso rukkhasākhāyapi na chāditanti attho. Daṇḍakānaṃ upari cīvaraṃ chādetvā katā cīvarakuṭi. Nikkaḍḍhitvāti nīharitvā. Antopabbhāraleṇasadiso palālarāsiyeva adhippeto, itarathā tiṇapaṇṇasanthārasaṅgopi siyāti vuttaṃ 『『pabbhāraleṇasadise ālaye』』ti, pabbhārasadise, leṇasadise vāti attho. Gacchagumbādīnampīti pi-saddena purimanayaṃ sampiṇḍeti.

Piṇḍapātassa pariyesanaṃ piṇḍapāto uttarapadalopena, tato paṭikkanto piṇḍapātapaṭikkantoti āha 『『piṇḍapātapariyesanato paṭikkanto』』ti. Pallaṅkanti ettha pari-saddo 『『samantato』』ti etasmiṃ atthe, tasmā parisamantato aṅkanaṃ āsanaṃ pallaṅko ra-kārassa la-kāraṃ, dvibhāvañca katvā yathā 『『palibuddho』』ti, (mi. pa. 6.

我來幫你直譯這段巴利文： 1.216. 阿阇黎說。因為地穴是地下房的異名，如在"夜叉女抓著他扔進正在喊叫的地穴"等中。"人們不往來處"指依平常往來方式人們不往來的地方。因為這裡是意指依耕種播種等方式的平常往來的禁止。所以說"不耕種不播種之處"。以"等"字攝取這個分別論剩餘經文："林野是住處的樹林的異名，林野是恐怖處的異名，林野是令毛豎處的異名，林野是邊際處的異名，林野是人不往來處的住處的異名"。因為平地是與山相等的地，也稱為"山坡"，但因為與它相似而成為人不往來的森林，所以應當視林野為如平地的森林，是修飾語的倒置。露地因為是在一切方向對著一切人的處所而說"不覆蓋"，意思是不被任何覆蓋物乃至樹枝所覆蓋。衣屋是用桿子上面覆蓋衣而造的。"拖出"指拉出。意指如懸崖巖窟的草堆，否則也會是草葉敷具的攝取，所以說"在如懸崖巖窟的住所"，意思是如懸崖的，或如巖窟的。"以及灌木叢等"以"及"字結合前面的方法。 乞食是乞食的尋求，省略后詞，從那裡退回是乞食退，所以說"從乞食尋求退回"。這裡的"結跏趺"中，"pari"字是在"周遍"這個意義，所以周遍彎曲的坐處是結跏趺，把r音變成l音並重復，如"palibuddho（遮蔽）"

3.6) samantabhāvo ca vāmoruṃ, dakkhiṇoruñca samaṃ ṭhapetvā ubhinnaṃ pādānaṃ aññamaññasambandhanakaraṇaṃ. Tenāha 『『samantato ūrubaddhāsana』』nti. Ūrūnaṃ bandhanavasena nisajjāva idha pallaṅko, na āharimehi vāḷehi katoti vuttaṃ hoti. Ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, tathā ubho pāde ābhugge samiñjite katvā, taṃ pana ubhinnaṃ pādānaṃ tathābandhatākaraṇamevāti āha 『『bandhitvā』』ti. Ujuṃ kāyanti ettha kāya-saddo uparimakāyavisayo heṭṭhimakāyassa anujukaṃ ṭhapanassa nisajjāvacaneneva viññāpitattāti vuttaṃ 『『uparimaṃ sarīraṃ ujuṃ ṭhapetvā』』ti. Taṃ pana uparimakāyassa ujukaṃ ṭhapanaṃ sarūpato dasseti 『『aṭṭhārasā』』tiādinā, aṭṭhārasannaṃ piṭṭhikaṇṭakaṭṭhikānaṃ koṭiyā koṭiṃ paṭipādanameva tathā ṭhapananti adhippāyo.

Idāni tathā ṭhapanassa payojanaṃ dassento 『『evañhī』』tiādimāha. Tattha evanti tathā ṭhapane sati, iminā vā tathāṭhapanahetunā. Na paṇamantīti na onamanti. 『『Athassā』』tiādi pana paramparapayojanadassanaṃ. Athāti evaṃ anonamane. Vedanāti piṭṭhigilānādivedanā. Na paripatatīti na vigacchati vīthiṃ na vilaṅgheti. Tato eva pubbenāparaṃ visesappattiyā kammaṭṭhānaṃ vuddhiṃ phātiṃ vepullaṃ upagacchati. Parisaddo cettha abhisaddapariyāyo abhimukhatthoti vuttaṃ 『『kammaṭṭhānābhimukha』』nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Parisaddassa samīpatthataṃ dasseti 『『mukhasamīpe vā katvā』』ti iminā, mukhassa samīpe viya citte nibaddhaṃ upaṭṭhāpanavasena katvāti vuttaṃ hoti. Parisaddassa samīpatthataṃ vibhaṅgapāḷiyā (vibha. 537) sādhetuṃ 『『tenevā』』tiādi vuttaṃ. Nāsikaggeti nāsapuṭagge. Mukhanimittaṃ nāma uttaroṭṭhassa vemajjhappadeso, yattha nāsikavāto paṭihaññati.

Ettha ca yathā 『『vivittaṃ senāsanaṃ bhajatī』』tiādinā (vibha. 508) bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ 『『nisīdatī』』ti iminā alīnānuddhaccapakkhiko santo iriyāpatho dassito, 『『pallaṅkaṃ ābhujitvā』』ti iminā nisajjāya daḷhabhāvo, 『『parimukhaṃ satiṃ upaṭṭhapetvā』』ti iminā ārammaṇapariggahaṇūpāyoti. Pari-saddo pariggahaṭṭho 『『pariṇāyikā』』tiādīsu (dha. sa. 16) viya. Mukha-saddo niyyānaṭṭho 『『suññatavimokkhamukha』』ntiādīsu viya. Paṭipakkhato nikkhamanameva hi niyyānaṃ. Asammosanabhāvo upaṭṭhānaṭṭho. Tatrāti paṭisambhidānaye. Pariggahitaniyyānanti sabbathā gahitāsammosatāya pariggahitaṃ, pariccattasammosapaṭipakkhatāya ca niyyānaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti vuttaṃ hoti. Ayaṃ ācariyadhammapālattherassa, ācariyasāriputtattherassa ca mati. Atha vā 『『kāyādīsu suṭṭhupavattiyā pariggahitaṃ, tato eva ca niyyānabhāvayuttaṃ, kāyādipariggahaṇañāṇasampayuttatāya vā pariggahitaṃ, tatoyeva ca niyyānabhūtaṃ upaṭṭhānaṃ katvāti attho』』ti ayaṃ ācariyānandattherassa (vibha. mūlaṭī. 537) mati.

1. Abhijjhāyati gijjhati abhikaṅkhati etāyāti abhijjhā, kāmacchandanīvaraṇaṃ. Luccanaṭṭhenāti bhijjanaṭṭhena, khaṇe khaṇe bhijjanaṭṭhenāti atthoti ācariyadhammapālattherena, (dī. ni. ṭī.

我來幫你直譯這段巴利文： 3.6. 周遍狀態是將左大腿和右大腿平等放置，使兩足相互連結。所以說"周遍大腿結合的坐"。這裡結跏趺是依大腿結合方式的坐，不是由可移動的橫木做成的，這是所說。"盤"是指如結跏趺方式坐時，使兩足彎曲收縮，但那個是使兩足如此結合，所以說"結"。"直身"這裡身字是上身的範圍，因為下身的不直放置已由坐的說明表示，所以說"使上身直立"。那個上身的直立從自相顯示以"十八"等，意思是使十八背椎骨的頂端相對，這就是如此放置。 現在爲了顯示如此放置的目的而說"因為如此"等。其中"如此"是在如此放置時，或以這個如此放置的原因。"不傾"指不彎曲。"然後他的"等是顯示相續的目的。"然後"指如此不彎曲時。"受"指背痛等受。"不散亂"指不離去不超越軌道。正因如此以前後殊勝的獲得而業處達到增長、擴充套件、廣大。這裡"pari"字是"abhi"字的同義詞,是面向義,所以說"面向業處",意思是從外在的種種所緣制止而只作業處在前。以"在面前"顯示"pari"字的附近義,意思是說如在面前一樣以在心中固定現起的方式而作。爲了以分別論經文證明"pari"字的附近義而說"所以"等。"鼻端"指鼻孔端。口相是指上唇的中央部分,即呼吸撞擊之處。 這裡如以"親近遠離住處"等顯示適合修習的住處,如此以"坐"顯示不懈怠不掉舉分的寂靜威儀,以"盤結跏趺"顯示坐的穩固,以"建立面前念"顯示所緣攝受的方法。"pari"字是遍攝義,如在"領導"等中。"mukha"字是出離義,如在"空解脫門"等中。因為從對治中出來就是出離。不忘失性是建立義。"在那裡"指在無礙解道中。"攝受出離"指因為完全把握不忘失性而攝受,因為舍離忘失對治而出離,作念,意思是說建立最上念慧。這是阿阇黎法護長老和阿阇黎舍利弗長老的意見。或者"因為在身等中善轉起而攝受,正因如此而適合出離性,或因為與身等攝受智相應而攝受,正因如此而成為出離的建立,這是意思",這是阿阇黎阿難陀長老的意見。 217. 以此貪求執著希求為貪,是欲貪蓋。"以破壞義"指以破碎義,阿阇黎法護長老說是以剎那剎那破碎義。

1.217) aṅguttaraṭīkākārena ca ācariyasāriputtattherena vuttaṃ. Suttesu ca dissati 『『luccatīti kho bhikkhu lokoti vuccati. Kiñca luccati? Cakkhu kho bhikkhu luccati, rūpā luccanti, cakkhuviññāṇaṃ luccatī』』tiādi. (Saṃ. ni.

我來幫你直譯這段巴利文： 1.217. 增支註疏作者阿阇黎舍利弗長老也這樣說。在諸經中也可見："比丘,破壞故稱為世間。什麼破壞?比丘,眼破壞,色破壞,眼識破壞"等。

4.82) abhidhammaṭṭhakathāyaṃ, (dha. sa. aṭṭha. 7-13) pana idha ca adhunā potthake 『『luccanapaluccanaṭṭhenā』』ti likhitaṃ. Tattha luccanameva paluccanapariyāyena visesetvā vuttaṃ. Lucasaddo hi apekkhanādiatthopi bhavati 『『oloketī』』tiādīsu, bhijjanapabhijjanaṭṭhenāti attho. Vaṃsatthapakāsiniyaṃ pana vuttaṃ 『『khaṇabhaṅgavasena luccanasabhāvato, cutibhaṅgavasena ca paluccanasabhāvato loko nāmā』』ti (vaṃsatthapakāsiniyaṃ nāma mahāvaṃsaṭīkāyaṃ paṭhamaparicchede pañcamagāthā vaṇṇanāyaṃ) keci pana 『『bhijjanauppajjanaṭṭhenā』』ti atthaṃ vadanti. Āhaccabhāsitavacanatthena virujjhanato, lucasaddassa ca anuppādavācakattā ayuttamevetaṃ. Apica ācariyehipi 『『luccanapaluccanaṭṭhenā』』ti pāṭhameva ulliṅgetvā tathā attho vutto siyā, pacchā pana paramparābhatavasena pamādalekhattā tattha tattha na diṭṭhoti daṭṭhabbaṃ, na luccati na paluccatīti yo gahitopi tathā na hoti, sveva loko, aniccānupassanāya vā luccati bhijjati vinassatīti gahetabbova lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā, dukkhasaccaṃ vā lokoti vuttaṃ 『『pañcupādānakkhandhā loko』』ti. Evaṃ tattha tattha vacanatopi yathāvutto kesañci attho na yuttoti.

Tasmāti pañcupādānakkhandhānameva lokabhāvato. Vikkhambhanavasenāti ettha vikkhambhanaṃ tadaṅgappahānavaseneva anuppādanaṃ appavattanaṃ, na pana vikkhambhanappahānavasena paṭipakkhānaṃ suṭṭhupahīnaṃ. 『『Pahīnattā』』ti hi tathāpahīnasadisataṃ eva sandhāya vuttaṃ. Kasmāti ce? Jhānassa anadhigatattā. Evaṃ pana pubbabhāgabhāvanāya tathā pahānatoyevetaṃ cittaṃ vigatābhijjhaṃ nāma, na tu cakkhuviññāṇamiva sabhāvato abhijjhāvirahitattāti dassetuṃ 『『na cakkhuviññāṇasadisenā』』ti vuttaṃ. Yathā tanti ettha tanti nipātamattaṃ, taṃ cittaṃ vā. Adhunā muñcanassa, anāgate ca puna anādānassa karaṇaṃ parisodhanaṃ nāmāti vuttaṃ hoti. Yathā ca imassa cittassa pubbabhāgabhāvanāya parisodhitattā vigatābhijjhatā, evaṃ abyāpannatā, vigatathinamiddhatā, anuddhatatā, nibbicikicchatā ca veditabbāti nidassento 『『byāpādapadosaṃ pahāyātiādīsupi eseva nayo』』ti āha. Pūtikummāsādayoti ābhidosikayavakummāsādayo. Purimapakatinti parisuddhapaṇḍarasabhāvaṃ, iminā vikāramāpajjatīti atthaṃ dasseti. Vikārāpattiyāti purimapakativijahanasaṅkhātena vikāramāpajjanena. 『『Ubhaya』』ntiādinā tulyatthasamāsabhāvamāha. 『『Yā tasmiṃ samaye cittassa akallatā』』tiādinā (dha. sa. 1162; vibha. 546) thinassa, 『『yā tasmiṃ samaye kāyassa akallatā』』tiādinā ca middhassa abhidhamme niddiṭṭhattā 『『thinaṃ cittagelaññaṃ, middhaṃ cetasikagelañña』』nti vuttaṃ. Satipi hi thinamiddhassa aññamaññaṃ avippayoge cittakāyalahutādīnaṃ viya cittacetasikānaṃ yathākkamaṃ taṃtaṃvisesassa yā tesaṃ akallatādīnaṃ visesapaccayatā, ayametesaṃ sabhāvoti daṭṭhabbaṃ. Diṭṭhāloko nāma passito rattiṃ candālokadīpālokaukkālokādi, divā ca sūriyālokādi. Rattimpi divāpi tassa sañjānanasamatthā saññā ālokasaññā, tassā ca vigatanīvaraṇāya parisuddhāya atthitā idha adhippetā. Atisayatthavisiṭṭhassa hi atthiatthassa avabodhako ayamīkāroti dassento 『『rattimpī』』tiādimāha, vigatathinamiddhabhāvassa kāraṇattā cetaṃ vuttaṃ. Suttesu pākaṭovāyamattho.

我來幫你直譯這段巴利文： 4.82. 但在阿毗達磨註釋和這裡現在的書中寫為"以破壞完全破壞義"。其中破壞就是以完全破壞的同義詞特別說。因為luca(破壞)詞也有觀看等義,如在"看"等中,意思是以破碎完全破碎義。但在《史傳光明》中說:"因為以剎那壞的方式有破壞自性,以死亡壞的方式有完全破壞自性而稱為世間"。有些人說意思是"以破碎生起義"。因為與依所說說的語義相違,而且luca詞不表示生起,這是不適當的。而且諸阿阇黎也可能引述"以破壞完全破壞義"的讀法而如此解釋意義,但後來因為依相傳而來而有誤寫,所以在那裡那裡沒有看到,應當如此看待,不破壞不完全破壞即使被執取也不如是者,那就是世間,或依無常隨觀而破壞破碎消失而應當執取為世間,所以無彼執取的出世間沒有世間性,或苦諦為世間而說"五取蘊是世間"。如此從那裡那裡的說法,某些人的如前所說的意思是不適當的。 "所以"是因為只有五取蘊是世間性。"以鎮伏方式"這裡鎮伏是隻依斷分而不生起不轉起,不是依鎮伏斷而對治的善斷。因為說"已斷"只是關於如此似已斷。為什麼?因為未證得禪那。但如此因為在前分修習中如此斷而這個心稱為離貪,而不是如眼識那樣依自性離貪,爲了顯示這點而說"不如眼識"。"如那"這裡"那"只是助詞,或那個心。現在的放棄,未來的不再取著,作這個稱為遍凈,這是所說。如這個心因為在前分修習中已遍凈而成為離貪性,如此應當知道無瞋性、離昏沉睡眠性、不掉舉性、無疑性,爲了顯示這點而說"在'已斷瞋恚害心'等中也是這個方法"。"腐爛粥等"指隔夜的大麥粥等。"前性質"指清凈白凈性,以此顯示意思是達到改變。"達到改變"指以稱為舍離前性質的達到改變。以"兩者"等說同義複合詞性。因為在阿毗達磨中以"在那時心的不適業性"等說明昏沉,以"在那時身的不適業性"等說明睡眠,所以說"昏沉是心的病態,睡眠是心所的病態"。因為即使昏沉睡眠相互不離,如心身輕安等,心和心所各自的那個那個特性是那些不適業性等的特別因,這應當看作是這些的自性。見光明是指夜晚所見的月光、燈光、火把光等,白天的日光等。夜晚和白天能認知那個的想是光明想,其存在於離蓋清凈在這裡是意趣。因為這個"i"字表示殊勝義存在義,爲了顯示這點而說"夜晚"等,這是說因為是離昏沉睡眠性的原因。在經中這個意義是明顯的。

Saratīti sato, sampajānātīti sampajānoti evaṃ puggalaniddesoti dasseti 『『satiyā ca ñāṇena ca samannāgato』』ti iminā. Santesupi aññesu vīriyasamādhiādīsu kasmā idameva ubhayaṃ vuttaṃ, vigatābhijjhādīsu vā idaṃ ubhayaṃ avatvā kasmā idheva vuttanti anuyogamapanetuṃ 『『idaṃ ubhaya』』ntiādi vuttaṃ, puggalādhiṭṭhānena niddiṭṭhasatisampajaññasaṅkhātaṃ idaṃ ubhayanti attho. Atikkamitvā ṭhitoti ta-saddassa atītatthataṃ āha, pubbabhāgabhāvanāya pajahanameva ca atikkamanaṃ. 『『Kathaṃ idaṃ kathaṃ ida』』nti pavattatīti kathaṃkathā, vicikicchā, sā etassa atthīti kathaṃkathī, na kathaṃkathī akathaṃkathī, nibbicikicchoti vacanattho, atthamattaṃ pana dassetuṃ 『『kathaṃ idaṃ kathaṃ ida』nti evaṃ nappavattatīti akathaṃkathī』』ti vuttaṃ. 『『Kusalesu dhammesū』』ti idaṃ 『『akathaṃkathī』』ti iminā sambajjhitabbanti āha 『『na vicikicchati, na kaṅkhatīti attho』』ti. Vacanatthalakkhaṇādibhedatoti ettha ādisaddena paccayapahānapahāyakādīnampi saṅgaho daṭṭhabbo. Tepi hi pabhedato vattabbāti.

1. Vaḍḍhiyā gahitaṃ dhanaṃ iṇaṃ nāmāti vuttaṃ 『『vaḍḍhiyā dhanaṃ gahetvā』』ti. Vigato anto byanto, so yassāti byantī. Tenāha 『『vigatanta』』nti, virahitadātabbaiṇapariyantaṃ kareyyāti cetassa attho. Tesanti vaḍḍhiyā gahitānaṃ iṇadhanānaṃ. Pariyanto nāma taduttari dātabbaiṇaseso. Natthi iṇamassāti aṇaṇo. Tassa bhāvo āṇaṇyaṃ. Tameva nidānaṃ āṇaṇyanidānaṃ, āṇaṇyahetu āṇaṇyakāraṇāti attho. Āṇaṇyameva hi nidānaṃ kāraṇamassāti vā āṇaṇyanidānaṃ, 『『pāmojjaṃ somanassa』』nti imehi sambandho. 『『Iṇapalibodhato muttomhī』』ti balavapāmojjaṃ labhati. 『『Jīvikānimittampi me avasiṭṭhaṃ atthī』』ti somanassaṃ adhigacchati.

219.Visabhāgavedanā nāma dukkhavedanā. Sā hi kusalavipākasantānassa virodhibhāvato sukhavedanāya visabhāgā, tassā uppattiyā karaṇabhūtāya. Kakacenevāti kakacena iva. Catuiriyāpathanti catubbidhampi iriyāpathaṃ. Byādhito hi yathā ṭhānagamanesu asamattho, evaṃ nisajjādīsupi. Ābādhetīti pīḷeti. Vātādīnaṃ vikārabhūtā visamāvatthāyeva 『『ābādho』』ti vuccati. Tenāha 『『taṃsamuṭṭhānena dukkhena dukkhito』』ti, ābādhasamuṭṭhānena dukkhavedanāsaṅkhātena dukkhena dukkhito dukkhasamannāgatoti attho. Dukkhavedanāya pana ābādhabhāvena ādimhi bādhatīti ābādhoti katvā ābādhasaṅkhātena mūlabyādhinā ābādhiko, aparāparaṃ sañjātadukkhasaṅkhātena anubandhabyādhinā dukkhitoti attho gahetabbo. Evañhi sati dukkhavedanāvasena vuttassa dukkhitapadassa ābādhikapadena visesitabbatā pākaṭā hotīti ayamettha ācariyadhammapālattherena (dī. ni. ṭī. 1.219) vuttanayo. Adhikaṃ mattaṃ pamāṇaṃ adhimattaṃ, bāḷhaṃ, adhimattaṃ gilāno dhātusaṅkhayena parikkhīṇasarīroti adhimattagilāno. Adhimattabyādhiparetatāyāti adhimattabyādhipīḷitatāya. Na rucceyyāti na ruccetha, kammatthapadañcetaṃ 『『bhattañcassā』』ti ettha 『『assā』』ti kattudassanato. Mattāsaddo anatthakoti vuttaṃ 『『balamattāti balamevā』』ti, appamattakaṃ vā balaṃ balamattā. Tadubhayanti pāmojjaṃ, somanassañca. Labhetha pāmojjaṃ 『『rogato muttomhī』』ti. Adhigaccheyya somanassaṃ 『『atthi me kāyabala』』nti pāḷiyā attho.

我來幫你直譯這段巴利文： 念者是念,正知者是正知,如此以人的說明而顯示以"具足念和智"。雖然還有其他的精進定等,為什麼只說這兩個,或在離貪等中不說這兩個而為什麼只在這裡說?爲了除去這個質問而說"這兩個"等,意思是以人為基礎說明的稱爲念和正知的這兩個。"超越而住"說ta-字是過去義,而且在前分修習中的斷就是超越。"如何這個如何這個"而轉起是疑,有這個者是有疑者,非有疑者是無疑者,無疑是語義,但爲了顯示意義而說"'如何這個如何這個'如此不轉起是無疑者"。"于諸善法"這個應當與"無疑者"相連,所以說"不疑惑,不懷疑的意思"。"從語義相等差別"這裡以"等"字應當看作也攝取因緣、斷、能斷等。因為那些也應當從差別說。 218. 以利息取得的財是債務,所以說"以利息取得財"。離去邊際是離邊際,有這個者是離邊際者。所以說"離邊際",意思是作成離應付債務邊際。"那些"指以利息取得的債務財。邊際是指更多應付債務的剩餘。無債於他者是無債者。那個的狀態是無債性。那個就是因是無債因,無債原因無債理由的意思。或者無債性就是因是理由於此者是無債因,"喜悅、歡喜"與這些相連。"我解脫了債務的束縛"而得強烈喜悅。"我也還有維生的資具"而獲得歡喜。 219. 異分受是苦受。因為那個相對於善報相續是對立的而與樂受異分,因為那個是生起的作因。"如鋸"指如同鋸。"四威儀"指四種威儀。因為病者如同不能站立行走,如此也不能坐等。"逼惱"指壓迫。風等的變異狀態的不平等情況稱為"病"。所以說"以那個生起的苦而受苦",意思是以病生起的稱為苦受的苦而受苦、具足苦。但苦受以病的狀態在開始時惱害而成為病,如此作而以稱為病的根本病為病者,以稱為後後生起的苦的隨伴病為受苦者,這樣應當理解意思。因為如此,依苦受方式所說的受苦詞與病者詞的應當特別性成為明顯,這是這裡阿阇黎法護長老所說的方法。超過量度是過度,強烈,過度病者是以界減少而身體衰竭。"以過度病壓制"指以過度病壓迫。"不會喜歡"指不會喜歡,這是動作語詞因為在"其食"這裡以"其"顯示作者。"量"字無意義,所以說"力量就是力",或少許力是力量。"那兩個"指喜悅和歡喜。得到喜悅是"我解脫了病"。獲得歡喜是"我有身體力量",這是經文的意思。

220.Kākaṇikamattaṃ nāma 『『ekaguñjamatta』』nti vadanti. 『『Diyaḍḍhavīhimatta』』nti vinayaṭīkāyaṃ vuttaṃ. Apica kaṇa-saddo kuṇḍake –

『『Akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ;

Tuṇḍikīre pacitvāna, tato bhuñjanti bhojana』』nti. (dī. ni. 3.281) ādīsu viya;

『『Kaṇo tu kuṇḍako bhave』』ti (abhidhāne bhakaṇḍe catubbaṇṇavagge 454 gāthā) hi vuttaṃ. Appako pana kaṇo kākaṇoti vuccati yathā 『『kālavaṇa』』nti, tasmā kākaṇova pamāṇamassāti kākaṇikaṃ, kākaṇikameva kākaṇikamattaṃ, khuddakakuṇḍakappamāṇamevāti attho daṭṭhabbo. Evañhi sati 『『rājadāyo nāma kākaṇikamattaṃ na vaṭṭati, aḍḍhamāsagghanikaṃ maṃsaṃ detī』』ti (jā. aṭṭha. 6.umaṅgajātakavaṇṇanāya) vuttena umaṅgajātakavacanena ca aviruddhaṃ hoti. Vayoti khayo bhaṅgo, tassa 『『bandhanā muttomhī』』ti āvajjayato tadubhayaṃ hoti. Tena vuttaṃ 『『labhetha pāmojjaṃ, adhigaccheyya somanassa』』nti. Vacanāvasesaṃ sandhāya 『『sesaṃ vuttanayenevā』』tiādi vuttaṃ. Vuttanayenevāti ca paṭhamadutiyapadesu vuttanayeneva. Sabbapadesūti tatiyādīsu tīsu koṭṭhāsesu. Ekeko hi upamāpakkho 『『pada』』nti vutto.

221-222.Adhīnoti āyatto, na seribhāvayutto. Tenāha 『『attano ruciyā kiñci kātuṃ na labhatī』』ti. Evamitarasmimpi. Yena gantukāmo, tena kāmaṃ gamo na hotīti sapāṭhasesayojanaṃ dassetuṃ 『『yenā』』tiādi vuttaṃ. Kāmanti cetaṃ bhāvanapuṃsakavacanaṃ, kāmena vā icchāya gamo kāmaṃgamo niggahītāgamena. Dāsabyāti ettha bya-saddassa bhāvatthataṃ dasseti 『『dāsabhāvā』』ti iminā. Aparādhīnatāya attano bhujo viya sakicce esitabbo pesitabboti bhujisso, sayaṃvasīti nibbacanaṃ. 『『Bhujo nāma attano yathāsukhaṃ viniyogo, so isso icchitabbo etthāti bhujisso, assāmiko』』ti mūlapaṇṇāsakaṭīkāyaṃ vuttaṃ. Atthamattaṃ pana dassento 『『attano santako』』ti āha, attāva attano santako, na parassāti vuttaṃ hoti. Anudakatāya kaṃ pānīyaṃ tārenti etthāti kantāro, addhānasaddo ca dīghapariyāyoti vuttaṃ 『『nirudakaṃ dīghamagga』』nti.

223.Sesānīti byāpādādīni. Tatrāti dassane. Ayanti idāni vuccamānā sadisatā, yena iṇādīnaṃ upamābhāvo, kāmacchandādīnañca upameyyabhāvo hoti, so nesaṃ upamopameyyasambandho sadisatāti daṭṭhabbaṃ. Tehīti parehi iṇasāmikehi. Kiñci paṭibāhitunti pharusavacanādikaṃ kiñcipi paṭisedhetuṃ na sakkoti iṇaṃ dātumasakkuṇattā. Kasmāti vuttaṃ 『『titikkhākāraṇa』』ntiādi, iṇassa titikkhākāraṇattāti attho. Yo yamhi kāmacchandena rajjatīti yo puggalo yamhi kāmacchandassa vatthubhūte puggale kāmacchandena rajjati. Taṇhāsahagatena taṃ vatthuṃ gaṇhātīti taṇhābhūtena kāmacchandena taṃ kāmacchandassa vatthubhūtaṃ puggalaṃ 『『mameta』』nti gaṇhāti. Sahagatasaddo hettha tabbhāvamatto 『『yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā』』tiādīsu (dī. ni. 2.400; ma. ni. 1.133, 480; 3.373; saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.30) viya. Tenāti kāmacchandassa vatthubhūtena puggalena. Kasmāti āha 『『titikkhākāraṇa』』ntiādi, kāmacchandassa titikkhākāraṇattāti attho. Titikkhāsadiso cettha rāgapadhāno akusalacittuppādo 『『titikkhā』』ti vutto, na tu 『『khantī paramaṃ tapo titikkhā』』tiādīsu (dī. ni.

我來 完整直譯這段巴利文： 220. "迦迦尼量"說是"一袞遮量"。在律注中說"一粒半稻穀量"。而且kaṇa(米糠)詞在"無糠無糖純凈、香味米果,煮在鍋中,然後享用食物"等中如是,因為說"kaṇa(糠)即是糠"。但少量的糠稱為kākaṇa(小糠),如"黑色",所以kākaṇa是它的量度為kākaṇika,kākaṇika就是kākaṇika量,應當看作意思是小糠的量度。因為如此,與"王稅不值迦迦尼量,給半月價值的肉"等地道本生經的話語不相違。"衰損"指減少破壞,對他"從束縛解脫"而思惟時有那兩個。所以說"得到喜悅,獲得歡喜"。關於語詞剩餘而說"其餘如所說方法"等。"如所說方法"指在第一第二句如所說方法。"在一切句"指在第三等三個部分。因為每一個譬喻分稱為"句"。 221-222. "依屬"指依靠,不具獨立性。所以說"不能依自己意願做任何事"。在另一個也如此。爲了顯示與經文剩餘的結合而說"由那個"等。"欲"這個是中性狀態詞,或以欲即意願而行是欲行,有鼻音。"奴隸性"這裡以"奴隸狀態"顯示bya詞的狀態義。因為不依他而如自己手臂一樣在自己事中應當尋求使用而稱為自在者,是自主的詞源解釋。在根本五十經注中說:"手臂是指自己隨意的運用,這個是應當希求的是自在者,無主者"。但顯示意思而說"自己所屬",說的是隻有自己是自己所屬,不是他人的。因為無水而在此度過水為kantāra(荒野),而長途詞是長的同義詞,所以說"無水長路"。 223. "其餘"指瞋恚等。"在那裡"指在見。"這個"指現在所說的相似性,由此而債務等成為譬喻性,貪慾等成為所譬喻性,應當看見那個是它們的能喻所喻關係相似性。"被他們"指被其他債主們。"阻擋任何"指因為不能付債而不能制止任何粗語等。對"為什麼"說"忍耐原因"等,意思是債務是忍耐原因。"誰對什麼以貪慾染著"指哪個人對什麼貪慾的對象人以貪慾染著。"以俱生愛取那個對像"指以成為愛的貪慾取那個成為貪慾對象的人為"我的"。這裡"俱生"詞只是彼性,如在"這愛是再有的、與喜貪俱生"等中。"被那個"指被成為貪慾對象的人。對"為什麼"說"忍耐原因"等,意思是貪慾是忍耐原因。這裡以貪為主的不善心生起相似於忍耐而稱為"忍耐",不是如在"忍耐是最上苦行"等中...<.Assistant>

2.91; dha. pa. 184) viya tapabhūto adosapadhāno cittuppādo. Gharasāmikehīti gharassa sāmikabhūtehi sassusasurasāmikehi. Itthīnaṃ kāmacchando titikkhākāraṇaṃ hoti viyāti sambandho.

『『Yathā panā』』tiādinā sesānaṃ rogādisadisatā vuttā. Tattha pittadosakopanavasena pittarogāturo. Tassa pittakopanato sabbampi madhusakkarādikaṃ amadhurabhāvena sampajjatīti vuttaṃ 『『tittakaṃ tittakanti uggiratiyevā』』ti. Tumhe upaddavethāti ṭīkāyaṃ (dī. ni. ṭī. 1.223) uddhaṭapāṭho, 『『upaddavaṃ karothā』』ti nāmadhātuvasena attho, idāni pana 『『tumhehi upaddutā』』ti pāṭho dissati. Vibbhamatīti ito cito ca āhiṇḍati, hīnāya vā āvattati. Madhusakkarādīnaṃ rasaṃ na vindati nānubhavati na jānāti na labhati ca viyāti sambandho. Sāsanarasanti sāsanassa rasaṃ, sāsanameva vā rasaṃ.

Nakkhattachaṇaṃ nakkhattaṃ. Tenāha 『『aho naccaṃ, aho gīta』』nti. Muttoti bandhanato pamutto. Dhammassavanassāti sotabbadhammassa.

Sīghaṃ pavattetabbakiccaṃ accāyikaṃ. Sīghattho hi atisaddo 『『pāṇātipāto』』tiādīsu (ma. ni. 2.193; vibha. 968) viya. Vinaye apakataññunāti vinayakkame akusalena. Pakataṃ niṭṭhānaṃ vinicchayaṃ jānātīti pakataññū, na pakataññū tathā. So hi kappiyākappiyaṃ yāthāvato na jānāti. Tenāha 『『kismiñcidevā』』tiādi. Kappiyamaṃsepīti sūkaramaṃsādikepi. Akappiyamaṃsasaññāyāti acchamaṃsādisaññāya.

Daṇḍakasaddenāpīti sākhādaṇḍakasaddenapi. Ussaṅkitaparisaṅkitoti avasaṅkito ceva samantato saṅkito ca, ativiya saṅkitoti vuttaṃ hoti. Tadākāradassanaṃ 『『gacchatipī』』tiādi. So hi thokaṃ gacchatipi. Gacchanto pana tāya ussaṅkitaparisaṅkitatāya tattha tattha tiṭṭhatipi. Īdise kantāre gate 『『ko jānāti, kiṃ bhavissatī』』ti nivattatipi, tasmā ca gataṭṭhānato agataṭṭhānameva bahutaraṃ hoti, tato eva ca so kicchena kasirena khemantabhūmiṃ pāpuṇāti vā, na vā pāpuṇāti. Kicchena kasirenāti pariyāyavacanaṃ, kāyikadukkhena khedanaṃ vā kicchaṃ, cetasikadukkhena pīḷanaṃ kasiraṃ. Khemantabhūminti khemabhūtaṃ bhūmiṃ antasaddassa tabbhāvattā, bhayassa khīyanaṃ vā khemo, sova anto paricchedo yassā tathā, sā eva bhūmīti khemantabhūmi, taṃ nibbhayappadesanti attho. Aṭṭhasu ṭhānesūti 『『tattha katamā vicikicchā? Satthari kaṅkhati vicikicchati. Dhamme. Saṅghe. Sikkhāya. Pubbante. Aparante. Pubbantāparante. Idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchatī』』ti (vibha. 915) vibhaṅge vuttesu aṭṭhasu ṭhānesu. Adhimuccitvāti vinicchinitvā, saddahitvā vā. Saddhāya gaṇhitunti saddheyyavatthuṃ 『『idameva』』nti saddahanavasena gaṇhituṃ, saddahituṃ na sakkotīti attho. Itīti tasmā vuttanayena asakkuṇanato antarāyaṃ karotīti sambandho. 『『Atthi nu kho, natthi nu kho』』ti araññaṃ paviṭṭhassa ādimhi eva sappanaṃ saṃsayo āsappanaṃ. Tato paraṃ samantato, uparūpari vā sappanaṃ parisappanaṃ. Ubhayenapi tattheva saṃsayavasena paribbhamanaṃ dasseti. Tenāha 『『apariyogāhana』』nti, 『『evamida』』nti samantato anogāhananti attho. Chambhitattanti araññasaññāya uppannaṃ chambhitabhāvaṃ hadayamaṃsacalanaṃ, utrāsanti vuttaṃ hoti. Upameyyapakkhepi yathārahamesamattho.

我來幫你直譯這段巴利文： 2.91. 如苦行的以無瞋為主的心生起。"家主們"指成為家的主人的公婆丈夫等。女人們的貪慾成為如同忍耐原因,這是關聯。 以"如"等說其餘的與病等相似性。其中膽病患者是依膽病發作方式。由於他膽病發作而一切蜜糖等都成為不甜性,所以說"吐出苦苦"。"你們擾亂"是在註釋中引用的讀法,"作擾亂"是依名詞動詞方式的意思,但現在見到"被你們擾亂"的讀法。"迷亂"指在這裡那裡遊蕩,或退回低劣。不得、不經驗、不知、不獲得蜜糖等的味道一樣,這是關聯。"教法味"指教法的味道,或者教法就是味道。 星宿節是節日。所以說"啊舞蹈,啊歌唱"。"解脫"指從束縛解脫。"聞法"指應聽聞的法。 應當快速進行的事是緊急事。因為"ati"字是快速義,如在"殺生"等中。"在律中不知已作者"指在律規中不熟練者。知道已作的結束判斷是知已作者,不知已作者不如是。因為他不如實知道許可不許可。所以說"在任何"等。"在許可肉也"指在豬肉等也。"以不許可肉想"指以熊肉等想。 "以杖聲也"指以枝杖聲也。"疑慮恐懼"指下疑和周遍疑,說是非常疑懼。顯示那個狀態是"走也"等。因為他走一點也。但走時因為那個疑慮恐懼而在那裡那裡停也。在這樣的荒野中去"誰知道,會怎樣"而返回也,所以從已去處未去處才更多,正因如此他以困難艱辛到達安全地或不到達。"困難艱辛"是同義詞,或者身體苦的疲憊是困難,心理苦的壓迫是艱辛。"安全地"指安全的地,因為"anta"字是彼性,或者恐懼的滅盡是安全,那個是邊際界限於此而如此,那個就是地為安全地,意思是無畏處。"在八處"指在分別論中說的八處:"在那裡什麼是疑?對師懷疑猶豫。對法。對僧。對學。對前際。對后際。對前後際。對緣起法懷疑猶豫"。"確信"指決定,或信仰。"以信取"指以信仰方式取信仰事為"正是這個",意思是不能信仰。"如此"指所以從如說方式不能而造成障礙,這是關聯。"有嗎,沒有嗎"進入林中最初的爬行疑惑是疑慮。從那之後周遍的,或一再的爬行是恐懼。以兩者顯示在那裡以疑惑方式徘徊。所以說"不深入",意思是"如此這個"不從各方深入。"戰慄性"指因林想而生起的戰慄狀態心肉動搖,說是恐怖。在所譬喻分也應當依相應理解這個意思。

224.Tatrāyaṃ sadisatāti ettha pana appahīnapakkhe vuttanayānusārena sadisatā veditabbā . Yadaggena hi kāmacchandādayo iṇādisadisā, tadaggena ca tesaṃ pahānaṃ āṇaṇyādisadisatāti. Idaṃ pana anuttānapadatthamattaṃ – samiddhatanti aḍḍhataṃ. Pubbe paṇṇamāropitāya vaḍḍhiyā saha vattatīti savaḍḍhikaṃ. Paṇṇanti iṇadānaggahaṇe sallakkhaṇavasena likhitapaṇṇaṃ. Puna paṇṇanti iṇayācanavasena sāsanalikhitapaṇṇaṃ. Nillepatāyāti dhanasambandhābhāvena avilimpanatāya. Tathā alaggatāya. Pariyāyavacanañhetaṃ dvayaṃ. Atha vā nillepatāyāti vuttanayena avilimpanabhāvena visesanabhūtena alaggatāyāti attho. Cha dhammeti asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Bhāvetvāti brūhetvā, attani vā uppādetvā. Anuppannaanuppādanauppannappahānādivibhāvanavasena mahāsatipaṭṭhānasutte savisesaṃ pāḷiyā āgatattā 『『mahāsatipaṭṭhāne vaṇṇayissāmā』』ti vuttaṃ. 『『Mahāsatipaṭṭhāne』』ti ca imasmiṃ dīghāgame (dī. ni.

我來幫你直譯這段巴利文： 224. "在那裡這個相似性"這裡應當依未斷分所說方法順序了知相似性。因為以什麼程度貪慾等與債務等相似,以那個程度它們的斷與無債等相似性。這個是僅僅不明顯詞義 - "富裕"指富有。"與先前增加的利息一起運作"是有利息。"契"指在借債時以記錄方式所寫的契。"再次契"指以討債方式所寫的書信契。"無涂著性"指因為無財產關係而不塗著性。如此無執著性。因為這兩個是同義詞。或者"無涂著性"指以所說方式的不塗著性為特徵的無執著性的意思。"六法"指不凈相的取得、修習不凈、根門守護、食知量、善友性、適當談話,這六法。"修習"指增長,或在自己生起。因為在大念處經中以未生不生、已生斷等分別方式特別地在經文中出現,所以說"我們將在大念處中解釋"。"大念處"指在這個長部中...

2.372 ādayo) saṅgītamāha, na majjhimāgame nikāyantarattā. Nikāyantarāgatopi hi attho ācariyehi aññattha yebhuyyena vuttoti vadanti. Esa nayo byāpādādippahānabhāgepi. Paravatthumhīti ārammaṇabhūte parasmiṃ vatthusmiṃ. Mamāyanābhāvena neva saṅgo. Pariggahābhāvena na baddho. Dibbānipi rūpāni passato kileso na samudācarati, pageva mānusiyānīti sambhāvane api-saddo.

Anatthakaroti attano, parassa ca ahitakaro. Cha dhammeti mettānimittassa uggaho, mettābhāvanānuyogo, kammassakatā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Tatthevāti mahāsatipaṭṭhāneyeva. Cārittasīlameva uddissa paññattasikkhāpadaṃ 『『ācārapaṇṇattī』』ti vuttaṃ. Ādi-saddena vārittapaṇṇattisikkhāpadaṃ saṅgaṇhāti.

Pavesitoti pavesāpito. Bandhanāgāraṃ pavesāpitattā aladdhanakkhattānubhavano puriso hi 『『nakkhattadivase bandhanāgāraṃ pavesito puriso』』ti vutto, nakkhattadivase eva vā tadananubhavanatthaṃ tathā kato puriso evaṃ vuttotipi vaṭṭati. Aparasminti tato pacchime, aññasmiṃ vā nakkhattadivase. Okāsanti kammakāraṇākāraṇaṃ, kammakāraṇakkhaṇaṃ vā. Mahānatthakaranti diṭṭhadhammikādiatthahāpanamukhena mahato anatthassa kārakaṃ. Cha dhammeti atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti ime cha dhamme, dhammanakkhattassāti yathāvuttasotabbadhammasaṅkhātassa mahassa. Sādhūnaṃ ratijananato hi dhammopi chaṇasadisaṭṭhena 『『nakkhatta』』nti vutto.

Uddhaccakukkucce mahānatthakaranti parāyattatāpādanena vuttanayena mahato anatthassa kārakaṃ. Cha dhammeti bahussutatā, paripucchakatā, vinaye pakataññutā, vuḍḍhasevitā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Balassa, balena vā attanā icchitassa karaṇaṃ balakkāro, tena. Nekkhammapaṭipadanti nīvaraṇato nikkhamanapaṭipadaṃ upacārabhāvanameva, na paṭhamaṃ jhānaṃ. Ayañhi upacārabhāvanādhikāro.

我來 幫你直譯這段巴利文： 2.372. 等說在誦集中,不在中部因為是其他部。因為諸阿阇黎說即使在其他部出現的意義也多在別處說。這個方法在瞋恚等斷分也是。"在他物"指在成為所緣的其他事物。以無我所執性而無執著。以無執取性而不束縛。即使見到天界諸色貪染也不現行,何況人界的,api詞是推測。 "作無益"指對自己和他人作不利。"六法"指慈相的取得、修習慈、業所作性、多思擇、善友性、適當談話,這六法。"在那裡"指就在大念處。以正行戒制定的學處稱為"行為制定"。以"等"字攝取禁止制定學處。 "被引入"指被使引入。因為由於被使引入監獄而未得享受節日的人稱為"在節日被引入監獄的人",或者在節日爲了不享受那個而如此作的人如此說也可以。"在另一"指在那之後的,或其他的節日。"機會"指作刑罰的作為,或作刑罰的時刻。"作大無益"指通過現法等利益損減而作大無益的作者。"六法"指對過食取相、威儀轉變性、作意光明想、住露地、善友性、適當談話,這六法,"法節"指如所說稱為應聽聞法的節日。因為法也因為生善人喜樂而以節日相似義稱為"節日"。 "掉舉惡作作大無益"指以引導依他性而如所說方式作大無益的作者。"六法"指多聞性、遍問性、在律知已作性、親近長者、善友性、適當談話,這六法。以力,或以力對自己所欲的作為是強制,以那個。"出離行道"指從蓋出離的行道就是近行修,不是初禪。因為這是近行修的論述。

Balavāti paccatthikavidhamanasamatthena balena balavā vantu-saddassa abhisayatthavisiṭṭhassa atthiyatthassa bodhanato. Hatthasāranti hatthagatadhanasāraṃ. Sajjāvudhoti sajjitadhanvādiāvudho, sannaddhapañcāvudhoti attho. Sūravīrasevakajanavasena saparivāro. Tanti yathāvuttaṃ purisaṃ. Balavantatāya, sajjāvudhatāya, saparivāratāya ca corā dūratova disvā palāyeyyuṃ. Anatthakārikāti sammāpaṭipattiyā vibandhakaraṇato vuttanayena ahitakārikā. Cha dhammeti bahussutatā, paripucchakatā , vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Yathā bāhusaccādīni uddhaccakukkuccassa pahānāya saṃvattanti, evaṃ vicikicchāyapīti idhāpi bahussutatādayo tayopi dhammā gahitā, kalyāṇamittatā, pana sappāyakathā ca pañcannampi pahānāya saṃvattanti, tasmā tāsu tassa tassa nīvaraṇassa anucchavikasevanatā daṭṭhabbā. Tiṇaṃ viyāti tiṇaṃ bhayavasena na gaṇeti viya. Duccaritakantāraṃ nittharitvāti duccaritacaraṇūpāyabhūtāya vicikicchāya nittharaṇavasena duccaritasaṅkhātaṃ kantāraṃ nittharitvā. Vicikicchā hi sammāpaṭipattiyā appaṭipajjananimittatāmukhena micchāpaṭipattimeva paribrūhetīti tassā appahānaṃ duccaritacaraṇūpāyo, pahānañca duccaritavidhūnanūpāyoti.

我來幫你直譯這段巴利文： "有力"指以能破壞敵對的力而有力,因為vantu詞表示超勝義特殊的有義。"手中財"指手中所得財寶。"備武器"指準備好弓等武器,意思是披掛五種武器。以勇士英雄僕從人而有隨從。"那個"指如所說的人。因為有力性、備武器性和有隨從性,盜賊從遠處見到就會逃跑。"作無益"指因為對正行作障礙而如所說方式作不利。"六法"指多聞性、遍問性、在律知已作性、多勝解性、善友性、適當談話,這六法。如同多聞等轉向斷除掉舉惡作,對疑也如此,所以這裡也取多聞等三法,但善友性和適當談話則轉向斷除五種,所以在那些中應當看見對那個那個蓋的適當親近性。"如草"指如不計算草因為害怕。"度過惡行荒野"指以成為惡行作為方便的疑的度過方式度過稱為惡行的荒野。因為疑通過成為不行正行的原因而只增長邪行,所以它的不斷是惡行作為方便,斷則是摧毀惡行方便。<.Assistant>

225.『『Tuṭṭhākāro』』ti iminā pāmojjaṃ nāma taruṇapītiṃ dasseti. Sā hi taruṇatāya kathañcipi tuṭṭhāvatthā tuṭṭhākāramattaṃ. 『『Tuṭṭhassā』』ti idaṃ 『『pamuditassā』』ti etassa atthavacanaṃ, tassattho 『『okkantikabhāvappattāya pītiyā vasena tuṭṭhassā』』ti ṭīkāyaṃ vutto, evaṃ sati pāmojjapadena okkantikā pītiyeva gahitā siyā. 『『Sakalasarīraṃ khobhayamānā pīti jāyatī』』ti etassā cattho 『『attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ khobhayamānā pharaṇalakkhaṇā pīti jāyatī』』ti vutto, evañca sati pītipadena pharaṇā pītiyeva gahitā siyā, kāraṇaṃ panettha gavesitabbaṃ. Idha, pana aññattha ca taruṇabalavatāmattasāmaññena padadvayassa atthadīpanato yā kāci taruṇā pīti pāmojjaṃ, balavatī pīti, pañcavidhāya vā pītiyā yathākkamaṃ taruṇabalavatāsambhavato purimā purimā pāmojjaṃ, pacchimā pacchimā pītītipi vadanti, ayamettha tadanucchaviko attho. Tuṭṭhassāti pāmojjasaṅkhātāya taruṇapītiyā vasena tuṭṭhassa. Ta-saddo hi atītattho, itarathā hetuphalasambandhābhāvāpattito, hetuphalasambandhabhāvassa ca vuttattā. 『『Sakalasarīraṃ khobhayamānā』』ti iminā pīti nāma ettha balavapītīti dasseti. Sā hi attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ saṅkhobhayamānā jāyati. Sakalasarīre pītivegassa pītivipphārassa uppādanañcettha saṅkhobhanaṃ.

Pītisahitaṃ pīti uttarapadalopena. Kiṃ pana taṃ? Mano, pīti mano etassāti samāso. Pītiyā sampayuttaṃ mano yassātipi vaṭṭati, tassa. Atthamattaṃ pana dassetuṃ 『『pītisampayuttacittassa puggalassā』』ti vuttaṃ. Kāyoti idha sabbopi arūpakalāpo adhippeto, na pana kāyalahutādīsu viya vedanādikkhandhattayameva, na ca kāyāyatanādīsu viya rūpakāyampīti dasseti 『『nāmakāyo』』ti iminā. Passaddhidvayavaseneva hettha passambhanamadhippetaṃ, passambhanaṃ pana vigatakilesadarathatāti āha 『『vigatadaratho hotī』』ti, pahīnauddhaccādikilesadarathoti attho. Vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭasarīratāya kāyikampi sukhaṃ paṭisaṃvedetīti vuttaṃ 『『kāyikampi cetasikampi sukhaṃ vedayatī』』ti. Iminā nekkhammasukhenāti 『『sukhaṃ vedetī』』ti evaṃ vuttena saṃkilesanīvaraṇapakkhato nikkhantattā, paṭhamajjhānapakkhikattā ca yathārahaṃ nekkhammasaṅkhātena upacārasukhena appanāsukhena ca. Samādhānampettha tadubhayenevāti vuttaṃ 『『upacāravasenāpi appanāvasenāpī』』ti.

Ettha panāyamadhippāyo – kāmacchandappahānato paṭṭhāya yāva passaddhakāyassa sukhapaṭisaṃvedanā, tāva yathā pubbe, tathā idhāpi pubbabhāgabhāvanāyeva vuttā, na appanā. Tathā hi kāmacchandappahāne ācariyadhammapālattherena vuttaṃ 『『vikkhambhanavasenāti ettha vikkhambhanaṃ anuppādanaṃ appavattanaṃ, na paṭipakkhānaṃ suppahīnatā, pahīnattāti ca pahīnasadisataṃ sandhāya vuttaṃ jhānassa anadhigatattā』』ti (dī. ni. ṭī.

我來幫你直譯這段巴利文： 225. "歡喜相"以此顯示名為喜悅即初生喜。因為它以初生性雖然以某種方式是歡喜狀態也只是歡喜相。"歡喜者"這是"歡悅者"的釋義,它的意思在註釋中說"以達到進入狀態的喜的方式而歡喜者",如此則以喜悅詞只取進入的喜。"生起震動全身的喜"它的意思說"以自己的遍滿性,和自生殊勝色生起而震動全身,以遍滿為相的喜生起",如此則以喜詞只取遍滿的喜,但這裡應當尋求原因。這裡和其他處以初生和有力程度的共通而顯示兩詞的意義,任何初生的喜是喜悅,有力的喜,或者五種喜依次生起初生和有力性,前前是喜悅,後後是喜,也如此說,這裡這是適合那個的意思。"歡喜者"指以稱為喜悅的初生喜的方式而歡喜者。因為ta詞是過去義,否則會成為無因果關係,而且已說因果關係的存在。以"震動全身"顯示這裡喜即是有力喜。因為它以自己的遍滿性,和自生殊勝色生起而令全身震動而生起。這裡震動是在全身生起喜的動力和喜的遍滿。 喜俱是以省略后詞。什麼是那個?意,喜意是它的複合詞。或者可以是以喜相應的意是他的,他的。但爲了顯示意義說"喜相應心的人的"。"身"這裡是指一切非色聚,不像身輕安等只是受等三蘊,也不像身處等只是色身,以"名身"顯示這個。這裡只以雙輕安而意指輕安,但輕安是離煩惱熱惱性,所以說"成為離熱惱",意思是已斷掉舉等煩惱熱惱。以如所說方式的前分修習方式正在覺知心理樂,以那個生起殊勝色遍滿身性而也覺知身體樂,所以說"覺知身和心的樂"。以這個出離樂指如此所說"覺知樂",因為從雜染蓋分出離,和屬於初禪分,所以依適宜稱為出離的近行樂和安止樂。這裡定也是以那兩者,所以說"以近行方式和以安止方式"。 這裡這是意趣 - 從斷貪慾開始直到輕安身的覺知樂,如此如前,這裡也只說前分修習,不是安止。如此在斷貪慾中阿阇黎法護長老說"以鎮伏方式,這裡鎮伏是不生不轉起,不是對治的善斷性,說斷和已斷是依相似性因為未證得禪那"。

1.261). Passaddhakāyassa sukhapaṭisaṃvedanāya ca vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭasarīratāya kāyikampi sukhaṃ paṭisaṃvedetīti. Apica kā nāma kathā aññehi vattabbā aṭṭhakathāyameva 『『cha dhamme bhāvetvā』』ti tattha tattha pubbabhāgabhāvanāya vuttattā. Sukhino cittasamādhāne pana sukhassa upacārabhāvanāya viya appanāyapi kāraṇattā, 『『so vivicceva kāmehī』』tiādinā ca vakkhamānāya appanāya hetuphalavasena sambajjhanato pubbabhāgasamādhi , appanāsamādhi ca vutto, pubbabhāgasukhamiva vā appanāsukhampi appanāsamādhissa kāraṇamevāti tampi appanāsukhaṃ appanāsamādhino kāraṇabhāvena ācariyadhammapālattherena gahitanti imamatthamasallakkhentā nekkhammapadatthaṃ yathātathaṃ aggahetvā pāḷiyaṃ, aṭṭhakathāyampi saṃkiṇṇākulaṃ keci karontīti.

Paṭhamajjhānakathāvaṇṇanā

我來幫你直譯這段巴利文： 1.261. 輕安身的覺知樂也是以如所說方式的前分修習方式正在覺知心理樂,以那個生起殊勝色遍滿身性而也覺知身體樂。而且何必要其他人說,在註釋中說"修習六法"因為在那裡那裡說前分修習。但在樂者心定中,因為樂如同是近行修習也是安止的原因,以"他離諸欲"等將要說的安止以因果方式相連,所以說前分定和安止定,或者如前分樂,安止樂也只是安止定的原因,所以阿阇黎法護長老也以那個安止樂作為安止定的原因而取,不理解這個意義的人們不如實取出離詞義,在經和註釋中作混亂。 初禪論釋

1. Yadevaṃ 『『sukhino cittaṃ samādhiyatī』』ti eteneva upacāravasenapi appanāvasenapi cittassa samādhānaṃ kathitaṃ siyā, evaṃ sante 『『so vivicceva kāmehī』』tiādikā desanā kimatthiyāti codanāya 『『so vivicceva…pe… vuttanti veditabba』』nti vuttaṃ. Tattha 『『samāhite』』ti padadvayaṃ 『『dassanatthaṃ vutta』』nti imehi sambandhitvā samāhitattā tathā dassanatthaṃ vuttanti adhippāyo veditabbo. Uparivisesadassanatthanti upacārasamādhito, paṭhamajjhānādisamādhito ca upari pattabbassa paṭhamadutiyajjhānādivisesassa dassanatthaṃ. Upacārasamādhisamadhigameneva hi paṭhamajjhānādiviseso samadhigantuṃ sakkā, na pana tena vinā, dutiyajjhānādisamadhigamepi pāmojjuppādādikāraṇaparamparā icchitabbā, dutiyamaggādisamadhigame paṭipadāñāṇadassanavisuddhi viyāti daṭṭhabbaṃ. Appanāsamādhināti paṭhamajjhānādiappanāsamādhinā. Tassa samādhinoti yo appanālakkhaṇo samādhi 『『sukhino cittaṃ samādhiyatī』』ti sabbasādhāraṇavasena vutto, tassa samādhino. Pabhedadassanatthanti dutiyajjhānādivibhāgassa ceva paṭhamābhiññādivibhāgassa ca pabhedadassanatthaṃ. Karajakāyanti catusantatirūpasamudāyabhūtaṃ cātumahābhūtikakāyaṃ. So hi gabbhāsaye karīyatīti katvā karasaṅkhātato pupphasambhavato jātattā karajoti vuccati. Karoti hi mātu soṇitasaṅkhātapupphassa, pitu sukkasaṅkhātasambhavassa ca nāmaṃ, tato jāto pana aṇḍajajalābujavasena gabbhaseyyakakāyova. Kāmaṃ opapātikādīnampi hetusampannānaṃ yathāvuttasamādhisamadhigamo sambhavati, tathāpi yebhuyyattā, pākaṭattā ca sveva kāyo vuttoti. Karoti putte nibbattetīti karo, sukkasoṇitaṃ, karena jāto karajotipi vadanti.

我來幫你直譯這段巴利文： 226. 如果這樣以"樂者心定"就已說了以近行方式和以安止方式的心定,如此則"他離諸欲"等教說爲了什麼的詰難說"他離諸欲等等應當知道已說"。在那裡"定"二詞與"爲了顯示而說"相連,應當知道意趣是因為定而如此爲了顯示而說。"爲了顯示上勝"指爲了顯示從近行定和初禪等定之上可證得的初禪第二禪等勝。因為只以證得近行定才能證得初禪等勝,但沒有那個則不能,在證得第二禪等也應當希求生起喜悅等因的次第,如同在證得第二道等的行道智見清凈應當如此見。"以安止定"指以初禪等安止定。"那個定"指以"樂者心定"一般方式所說的具安止相的定,那個定。"爲了顯示差別"指爲了顯示第二禪等區分和初神通等區分的差別。"所生身"指四相續色集合的四大種身。因為它在胎藏中被作所以稱為作,從稱為作的花而生故稱為所作。因為作是母親稱為花的血和父親稱為生的精的名稱,但從那個生的則是以卵生胎生方式的在胎住的身。雖然化生等具因者也可能證得如所說定,但因為大多數和顯著所以只說那個身。或者說因為作即生子為作,精血,從作而生為所作。

Nanu ca nāmakāyopi vivekajena pītisukhena tathā laddhūpakārova siyā, atha kasmā yathāvutto rūpakāyova idha gahitoti? Saddantarābhisambandhena adhigatattā. 『『Abhisandetī』』tiādisaddantarābhisambandhato hi rūpakāyo eva idha bhagavatā vuttoti adhigamīyati tasseva abhisandanādikiriyāyogyattāti. Abhisandetīti abhisandanaṃ karoti, so imameva kāyaṃ vivekajena pītisukhenāti hi bhedavasena, samudāyāvayavavasena ca parikappanāmattasiddhā hetukiriyā ettha labbhati, abhisandanaṃ panetaṃ jhānamayena pītisukhena karajakāyassa tintabhāvāpādanaṃ, sabbatthakameva ca lūkhabhāvassāpanayananti āha 『『temeti snehetī』』ti, avassutabhāvaṃ, allabhāvañca karotīti attho. Atthato pana abhisandanaṃ nāma yathāvuttapītisukhasamuṭṭhānehi paṇītarūpehi kāyassa parippharaṇaṃ daṭṭhabbaṃ. Tenevāha 『『sabbattha pavattapīti sukhaṃ karotī』』ti. Taṃsamuṭṭhānarūpapharaṇavaseneva hi sabbattha pavattapītisukhatā. Parisandetītiādīsupi eseva nayo. Bhastaṃ nāma cammapasibbakaṃ. Parippharatīti suddhakiriyāpadaṃ. Tena vuttaṃ 『『samantato phusatī』』ti, so imameva kāyaṃ vivekajena pītisukhena samantato phuṭṭho bhavatīti attho. Phusanakiriyāyevettha upapannā, na byāpanakiriyā bhikkhusseva suddhakattubhāvato. Sabbaṃ etassa atthīti sabbavā yathā 『『guṇavā』』ti, tassa sabbavato, 『『avayavāvayavīsambandhe avayavini sāmivacana』』nti saddalakkhaṇena panetassa 『『kiñcī』』ti avayavena sambajjhanato avayavīvisayoyevesa sabbasaddoti mantvā chavimaṃsādikoṭṭhāsasaṅkhātena avayavena avayavībhāvaṃ dassento āha 『『sabbakoṭṭhāsavato kāyassā』』ti. 『『Kiñcī』』ti etassa 『『upā…pe… ṭhāna』』nti atthavacanaṃ. Upādinnakasantatipavattiṭṭhāneti kammajarūpasantatiyā pavattiṭṭhāne aphuṭaṃ nāma na hotīti sambandho. Chavimaṃsalohitānugatanti chavimaṃsalohitādikammajarūpamanugataṃ. Yattha yattha kammajarūpaṃ, tattha tattha cittajarūpassāpi byāpanato tena tassa kāyassa phuṭabhāvaṃ sandhāya 『『aphuṭaṃ nāma na hotī』』ti vuttaṃ.

227.Chekoti kusalo, taṃ pana kosallaṃ 『『kaṃsathāle nhāniyacuṇṇāni ākiritvā』』tiādisaddantarasannidhānato, pakaraṇato ca nhāniyacuṇṇānaṃ karaṇe, payojane, piṇḍane ca samatthatāvasena veditabbanti dasseti 『『paṭibalo』』tiādinā. Kaṃsasaddo pana 『『mahatiyā kaṃsapātiyā』』tiādīsu (ma. ni. 1.61) suvaṇṇe āgato, 『『kaṃso upahato yathā』』tiādīsu (dha. pa. 134) kittimalohe, 『『upakaṃso nāma rājā mahākaṃsassa atrajo』』tiādīsu [jā. aṭṭha. 4.

我來幫你直譯這段巴利文： 名身也會被離生喜樂如此得到助益,那麼為什麼這裡只取如所說的色身?因為通過其他詞的關聯而獲得。因為從"遍潤"等其他詞的關聯,這裡世尊只說色身,因為只有它適合遍潤等作用。"遍潤"指作遍潤,因為"他以離生喜樂[遍潤]這個身"以區分方式和總別方式只得到假設成立的因作用,但這個遍潤是以禪修所生喜樂使所生身成為濕潤狀態,和一切處除去粗澀性,所以說"使濕潤使柔軟",意思是作流出狀態和濕潤狀態。但從意義上應當見遍潤即是以如所說喜樂生起的殊勝色遍滿身。所以說"使一切處生起喜樂"。因為只以那個生起色遍滿方式而成為一切處生起喜樂。在"周遍"等也是這個方法。皮袋名為皮製的包。"遍滿"是純動作語。所以說"遍觸",意思是他以離生喜樂遍觸這個身而存在。這裡只適合觸作用,不是遍滿作用因為比丘只是純作者性。"一切是它的"為有一切如"有功德",它的有一切,"在支分整體關係中整體的屬格"以語法規則它與"某處"支分相連所以這個一切詞只是整體領域,考慮到以稱為皮肉等部分的支分顯示整體性所以說"有一切部分的身的"。"某處"的釋義是"生取相續轉起處"。在生取相續轉起處即業生色相續的轉起處沒有不遍的,連線。"隨順皮肉血"指隨順皮肉血等業生色。因為在哪裡有業生色,在那裡也有心生色的遍滿,所以依那個身的遍滿性說"沒有不遍的"。 227. "熟練"指善巧,但那個善巧從"在銅盤中散佈沐浴粉"等其他詞的鄰近和文脈,應當了知是以能夠製作、運用、結合沐浴粉的方式,所以以"能"等顯示。但銅字在"在大銅缽中"等中來為金,在"如被打擊的銅"等中為人造金屬,在"優鉀沙王是大鉀沙的兒子"等中[注.

10.164 (atthato samānaṃ)] paṇṇattimatte. Idha pana yattha katthaci loheti āha 『『yena kenaci lohena katabhājane』』ti. Nanu upamākaraṇamattamevidaṃ, atha kasmā kaṃsathālakassa savisesassa gahaṇaṃ katanti anuyogaṃ pariharati 『『mattikābhājana』』ntiādinā. 『『Sandentassā』』ti parimaddetvā piṇḍaṃ karontasseva bhijjati, na pana sandanakkhamaṃ hoti, anādaralakkhaṇe cetaṃ sāmivacanaṃ. Kiriyantarassa pavattanakkhaṇeyeva kiriyantarassa pavattanañhi anādaralakkhaṇaṃ. 『『Paripphosakaṃ paripphosaka』』nti idaṃ bhāvanapuṃsakanti dasseti 『『siñcitvā siñcitvā』』ti iminā. Phusasaddo cettha parisiñcane yathā taṃ vātavuṭṭhisamaye 『『devo ca thokaṃ thokaṃ phusāyatī』』ti, (pāci. 362) tasmā tato tato nhāniyacuṇṇato upari udakena byāpanakaraṇavasena parisiñcitvā parisiñcitvāti attho. Anupasaggopi hi saddo saupasaggo viya pakaraṇādhigatassa atthassa dīpako, 『『siñcitvā siñcitvā』』ti pana vacanaṃ 『『paripphosakaṃ paripphosaka』』nti etassa 『『sandeyyā』』ti ettha visesanabhāvaviññāpanatthaṃ. Evamīdisesu. 『『Sandeyyā』』ti ettha sanda-saddo piṇḍakaraṇeti vuttaṃ 『『piṇḍaṃ kareyyā』』ti. Anugatāti anupavisanavasena gatā upagatā. Pariggahitāti parito gahitā samantato phuṭṭhā.

Antaro ca bāhiro ca padeso, tehi saha pavattatīti santarabāhirā, nhāniyapiṇḍi, 『『samantarabāhirā』』tipi pāṭho, ma-kāro padasandhivasena āgamo. Yathāvuttena pariggahitatākāraṇeneva santarabāhiro nhāniyapiṇḍi phuṭā udakasnehenāti āha 『『sabbatthakameva udakasinehena phuṭā』』ti. Sabbattha pavattanaṃ sabbatthakaṃ, bhāvanapuṃsakañcetaṃ, sabbapadese hutvā eva phuṭāti attho. 『『Santarabāhirā phuṭā』』ti ca iminā nhāniyapiṇḍiyā sabbaso udakena temitabhāvamāha, 『『na ca paggharaṇī』』ti pana iminā tintāyapi tāya ghanathaddhabhāvaṃ. Tenāha 『『na ca binduṃ bindu』』ntiādi. Udakassa phusitaṃ phusitaṃ, na ca paggharaṇī sūdanīti attho, 『『binduṃ udakaṃ』』 tipi katthaci pāṭho, udakasaṅkhātaṃ bindunti tassattho. Bindusaddo hi 『『byālambambudharabindū』』tiādīsu viya dhārāvayave. Evaṃ pana apaggharaṇato hatthenapi dvīhipi tīhipi aṅgulehi gahetuṃ, ovaṭṭikāya vā kātuṃ sakkā. Yadi hi sā paggharaṇī assa, evaṃ sati snehavigamanena sukkhattā thaddhā hutvā tathā gahetuṃ, kātuṃ vā na sakkāti vuttaṃ hoti. Ovaṭṭikāyāti parivaṭṭulavasena, guḷikāvasena sā piṇḍi kātuṃ sakkāti attho.

Dutiyajjhānakathāvaṇṇanā

我來幫你直譯這段巴利文： 10.164. (意義相同)]在施設上。但這裡在任何金屬,所以說"在任何金屬製成的容器中"。難道這不只是作譬喻,那麼為什麼取特定的銅盤的質問以"陶器"等回答。"當揉捏"指揉壓作團就破碎,不堪揉捏,這是無視相的屬格。因為在一個動作進行時另一動作進行即是無視相。"一再灑"這是中性動作詞以"一再灑水"顯示。這裡觸詞在遍灑如在風雨時"天一點點觸",所以從那個那個沐浴粉上以水遍滿方式一再遍灑的意思。因為無字首詞如有字首詞能顯示從文脈得到的意義,"一再灑水"這說是爲了顯示"一再灑"對"應揉捏"的修飾意義。如此在這種。"應揉捏"這裡揉捏詞是作團所以說"應作團"。"隨入"指以進入方式而去到達。"遍取"指遍取遍觸。 內和外部分,與它們一起轉起為有內外,沐浴團,"有內外"也是異讀,ma音是依詞連線而來。因為以如所說遍取行相而有內外沐浴團被水潤遍,所以說"一切處被水潤遍"。一切處轉起為一切處性,這是中性動作詞,意思是在一切處而被遍。以"內外被遍"說沐浴團被水完全浸潤,"但不流下"以此說雖濕潤它也堅實。所以說"但不一滴滴"等。水的一滴滴,但不流下溶解的意思,"一滴水"也是某處異讀,意思是稱為水的一滴。因為滴詞如"懸垂云滴"等在水滴。因為如此不流下所以能以手以二三指拿取,或作成圓團。因為如果它流下,如此則因潤失而乾燥變硬不能如此拿取或作成,這是所說。"圓團"指以環繞圓形方式,意思是那個團能作成球形。 第二禪論釋

1. Tāhi tāhi udakasirāhi ubbhijjati uddhaṃ nikkhamatīti ubbhidaṃ, tādisaṃ udakaṃ yassāti ubbhidodako, da-kārassa pana ta-kāre kate ubbhitodako, imamatthaṃ dassetuṃ 『『ubbhinnaudako』』ti vuttaṃ, nadītīre khatakūpako viya ubbhijjanakaudakoti attho. Ubbhijjanakampi udakaṃ katthaci heṭṭhā ubbhijjitvā dhārāvasena uṭṭhahitvā bahi gacchati, na taṃ koci antoyeva patiṭṭhitaṃ kātuṃ sakkoti dhārāvasena uṭṭhahanato, idha pana vālikātaṭe viya udakarahadassa antoyeva ubbhijjitvā tattheva tiṭṭhati, na dhārāvasena uṭṭhahitvā bahi gacchatīti viññāyati akhobhakassa sannisinnasseva udakassa adhippetattāti imamatthaṃ sandhāyāha 『『na heṭṭhā』』tiādi. Heṭṭhāti udakarahadassa heṭṭhā mahāudakasirā, lohitānugatā lohitasirā viya udakānugato pathavipadeso 『『udakasirā』』ti vuccati. Uggacchanakaudakoti dhārāvasena uṭṭhahanakaudako. Antoyevāti udakarahadassa anto samatalapadese eva. Ubbhijjanakaudakoti ubbhijjitvā tattheva tiṭṭhanakaudako. Āgamanamaggoti bāhirato udakarahadābhimukhaṃ āgamanamaggo. Kālena kālanti ruḷhīpadaṃ 『『eko ekāyā』』tiādi (pārā. 443, 444, 452) viyāti vuttaṃ 『『kāle kāle』』ti. Anvaddhamāsanti ettha anusaddo byāpane. Vassānassa addhamāsaṃ addhamāsanti attho. Evaṃ anudasāhanti etthāpi. Vuṭṭhinti vassanaṃ. Anuppavaccheyyāti na upavaccheyya. Vassasaddato cassa siddhīti dasseti 『『na vasseyyā』』ti iminā.

『『Sītā vāridhārā』』ti itthiliṅgapadassa 『『sītaṃ dhāra』』nti napuṃsakaliṅgena atthavacanaṃ dhārasaddassa dviliṅgikabhāvaviññāpanatthaṃ. Sītanti khobhanābhāvena sītalaṃ, purāṇapaṇṇatiṇakaṭṭhādisaṃkiṇṇābhāvena vā setaṃ parisuddhaṃ. Setaṃ sītanti hi pariyāyo. Kasmā panettha ubbhidodakoyeva rahado gahito, na itareti anuyogamapaneti 『『heṭṭhā uggacchanaudakañhī』』tiādinā. Uggantvā uggantvā bhijjantanti uṭṭhahitvā uṭṭhahitvā dhārākiraṇavasena ubbhijjantaṃ, vinassantaṃ vā. Khobhetīti āloḷeti. Vuṭṭhīti vassanaṃ. Dhārānipātapubbuḷakehīti udakadhārānipātehi ca tatoyeva uṭṭhitaudakapubbuḷakasaṅkhātehi pheṇapaṭalehi ca. Evaṃ yathākkamaṃ tiṇṇampi rahadānamagahetabbataṃ vatvā ubbhidodakasseva gahetabbataṃ vadati 『『sannisinnamevā』』tiādinā. Tattha sannisinnamevāti sammā, samaṃ vā nisinnameva, aparikkhobhatāya niccalameva, suppasannamevāti adhippāyo. Iddhinimmitamivāti iddhimatā iddhiyā tathā nimmitaṃ iva. Tatthāti tasmiṃ upamopameyyavacane. Sesanti 『『abhisandetī』』tiādikaṃ.

Tatiyajjhānakathāvaṇṇanā

我來幫你直譯這段巴利文： 229. 從那些那些水脈向上出來即是涌出,有那樣水的為涌出水,但da音變成ta音成為涌出水,爲了顯示這個意義說"涌出水",意思是如河岸挖的井一樣涌出的水。涌出的水有時從下涌出以水流方式升起而外出,因為以水流方式升起沒有人能使它只住在內,但這裡如沙岸一樣在水池內涌出而只住在那裡,不以水流方式升起而外出,因爲了知只意指不動而安住的水,爲了這個意義所以說"不從下"等。"下"指水池下的大水脈,如隨血的血脈,隨水的地方稱為"水脈"。"升起水"指以水流方式升起的水。"只在內"指只在水池內平地。"涌出水"指涌出后只住在那裡的水。"來路"指從外朝向水池的來路。"時時"是習慣用語如"一一"等所以說"在時在時"。"每半月"這裡anu詞是遍滿。意思是雨季的每半月。如此"每十日"也是。"雨"指下雨。"不應下"指不應下。從雨詞而成就所以以"不應下雨"顯示。 "冷水流"女性詞以"冷流"中性的釋義是爲了顯示流詞是兩性。"冷"指因無動搖而冷,或者因無舊葉草木等混雜而白凈。因為白凈冷是同義詞。為什麼這裡只取涌出水的水池,不取其他的質問以"從下升起水"等回答。"升起升起而破"指升起升起以水流散射方式而涌出,或者消失。"攪動"指攪混。"雨"指下雨。"流落泡沫"指水流落和從那裡升起稱為水泡的泡沫層。如此依次說三種水池不應取后說只應取涌出水以"只安住"等。那裡"只安住"指善,或者平等安住,因為無攪動而不動,意指只極清凈。"如神通所造"指如神通者以神通如此所造。"那裡"指在那個譬喻和所喻的說。"余"指"遍潤"等。 第三禪論釋

231.『『Uppalinī』』tiādi gacchassapi vanassapi adhivacanaṃ. Idha pana 『『yāva aggā, yāva ca mūlā』』ti vacanayogena 『『appekaccānī』』tiādinā uppalagacchādīnameva gahetabbatāya vanamevādhippetaṃ, tasmā 『『uppalānīti uppalagacchāni. Etthāti uppalavane』』tiādinā attho veditabbo. Avayavena hi samudāyassa nibbacanaṃ kataṃ. Ekañhi uppalagacchādi uppalādiyeva, catupañcamattampi pana uppalādivananti voharīyati, sāratthadīpaniyaṃ pana jalāsayopi uppaliniādibhāvena vutto. Ettha cāti etasmiṃ padattaye, etesu vā tīsu uppalapadumapuṇḍarīkasaṅkhātesu atthesu. 『『Setarattanīlesū』』ti uppalameva vuttaṃ, setuppalarattuppalanīluppalesūti attho. Yaṃ kiñci uppalaṃ uppalameva uppalasaddassa sāmaññanāmavasena tesu sabbesupi pavattanato. Satapattanti ettha satasaddo bahupariyāyo 『『satagghī sataraṃsi sūriyo』』tiādīsu viya anekasaṅkhyābhāvato. Evañca katvā anekapattassāpi padumabhāve saṅgaho siddho hoti. Pattanti ca pupphadalamadhippetaṃ. Vaṇṇaniyamena setaṃ padumaṃ,rattaṃpuṇḍarīkanti sāsanavohāro, loke pana 『『rattaṃ padumaṃ, setaṃ puṇḍarīka』』nti vadanti. Vuttañhi 『『puṇḍarīkaṃ sitaṃ rattaṃ, kokanadaṃ kokāsako』』ti. Rattavaṇṇatāya hi kokanāmakānaṃ sunakhānaṃ nādayato saddāpayato, tehi ca asitabbato 『『kokanadaṃ, kokāsako』』ti ca padumaṃ vuccati. Yathāha 『『padmaṃ yathā kokanadaṃ sugandha』』nti. Ayaṃ panettha vacanattho udakaṃ pāti, udake vā plavatīti uppalaṃ. Paṅke davati gacchati, pakārena vā davati viruhatīti padumaṃ. Paṇḍaraṃ vaṇṇamassa, mahantatāya vā muḍitabbaṃkhaṇḍetabbanti puṇḍarīkaṃ ma-kārassa pa-kārādivasena. Muḍisaddañhi muḍarisaddaṃ vā khaṇḍanatthamicchanti saddavidū, saddasatthato cettha padasiddhi. Yāva aggā, yāva ca mūlā udakena abhisandanādibhāvadassanatthaṃ pāḷiyaṃ 『『udakānuggatānī』』ti vacanaṃ, tasmā udakato na uggatānicceva attho, na tu udake anurūpagatānīti āha 『『udakā…pe… gatānī』』ti. Idha pana uppalādīni viya karajakāyo, udakaṃ viya tatiyajjhānasukhaṃ daṭṭhabbaṃ.

Catutthajjhānakathāvaṇṇanā

我來幫你直譯這段巴利文： 231. "青蓮"等是株或林的代稱。但這裡因為"乃至頂,乃至根"的用語以"有些"等只應取青蓮株等,只意指林,所以應當了知以"青蓮指青蓮株。這裡指青蓮林"等的意思。因為以部分作整體的詞源解釋。因為一株青蓮等只是青蓮等,但四五株也稱為青蓮等林,但在《精義燈》中水池也說成有青蓮等性。"這裡"指在這個三詞,或者在這三種稱為青蓮紅蓮白蓮的意義。"白紅青"只說青蓮,意思是白青蓮紅青蓮青青蓮。任何青蓮都只是青蓮因為青蓮詞以普通名稱在那一切中轉起。"百葉"這裡百詞是多的同義詞如"百光百射的太陽"等因為是多數性。如此作則包含多葉的蓮性成就。"葉"意指花瓣。以顏色限定白蓮紅白蓮是教說用語,但在世間說"紅蓮白白蓮"。因為說"白紅是白蓮,紅蓮紅蓮"。因為以紅色性從發聲于紅名狗,和被它們食用,"紅蓮紅蓮"如此稱為蓮。如說"如紅蓮香"。但這裡詞義是飲水,或在水中漂浮為青蓮。在泥中走去,或者以勝方式生長為紅蓮。它的顏色是白,或者因為大性應當折斷為白蓮以ma音成為pa音等。因為語言學家認為muḍi詞或muḍari詞是折斷義,而且這裡從語法而成就語詞。"乃至頂,乃至根"爲了顯示以水遍潤等性在經中說"隨水到達",所以意思只是不從水升起,但不是說在水中適當到達所以說"從水到達"。但這裡應當見如青蓮等是所生身,如水是第三禪樂。 第四禪論釋;

1. Yasmā pana catutthajjhānacittameva 『『cetasā』』ti vuttaṃ, tañca rāgādiupakkilesamalāpagamato nirupakkilesaṃ nimmalaṃ, tasmā upakkilesavigamanameva parisuddhabhāvoti āha 『『nirupakkilesaṭṭhena parisuddha』』nti. Yasmā ca parisuddhasseva paccayavisesena pavattiviseso pariyodātatā suddhantasuvaṇṇassa nighaṃsanena pabhassaratā viya, tasmā pabhassaratāyeva pariyodātatāti āha 『『pabhassaraṭṭhena pariyodāta』』nti. Vijju viya pabhāya ito cito ca niccharaṇaṃ pabhassaraṃ yathā 『『ābhassarā』』ti. Odātena vatthenāti ettha 『『odātenā』』ti guṇavacanaṃ sandhāya 『『odātena…pe… ida』』nti vuttaṃ. Utupharaṇatthanti uṇhassa utuno pharaṇadassanatthaṃ. Kasmāti āha 『『kiliṭṭhavatthenā』』tiādi. Utupharaṇaṃ na hotīti odātavatthena viya savisesaṃ utupharaṇaṃ na hoti, appakamattameva hotīti adhippāyo . Tenāha 『『taṅkhaṇa…pe… balavaṃ hotī』』ti. 『『Taṅkhaṇadhotaparisuddhenā』』ti ca etena odātasaddo ettha parisuddhavacano eva 『『gihī odātavatthavasano』』tiādīsu viya , na setavacano yena kenaci taṅkhaṇadhotaparisuddheneva utupharaṇasambhavatoti dasseti.

Nanu ca pāḷiyaṃ 『『nāssa kiñci sabbāvato kāyassa odātena vatthena aphuṭaṃ assā』』ti kāyassa odātavatthapharaṇaṃ vuttaṃ, na pana vatthassa utupharaṇaṃ, atha kasmā utupharaṇaṃ idha vuttanti anuyogenāha 『『imissāya hī』』tiādi. Yasmā vatthaṃ viya karajakāyo, utupharaṇaṃ viya catutthajjhānasukhaṃ, tasmā evamattho veditabboti vuttaṃ hoti, etena ca odātena vatthena sabbāvato kāyassa pharaṇāsambhavato, upameyyena ca ayuttattā kāyaggahaṇena tannissitavatthaṃ gahetabbaṃ, vatthaggahaṇena ca tappaccayaṃ utupharaṇanti dasseti. Neyyatthato hi ayaṃ upamā vuttā. Vicitradesanā hi buddhā bhagavantoti. Yogino hi karajakāyo vatthaṃ viya daṭṭhabbo utupharaṇasadisena catutthajjhānasukhena pharitabbattā, utupharaṇaṃ viya catutthajjhānasukhaṃ vatthassa viya tena karajakāyassa pharaṇato, purisassa sarīraṃ viya catutthajjhānaṃ utupharaṇaṭṭhāniyassa sukhassa nissayabhāvato. Tenāha 『『tasmā』』tiādi. Idañhi yathāvuttavacanassa guṇadassanaṃ. Ettha ca pāḷiyaṃ 『『parisuddhena cetasā』』ti cetogahaṇena catutthajjhānasukhaṃ bhagavatā vuttanti ñāpetuṃ 『『catutthajjhānasukhaṃ, catutthajjhānasukhenā』』ti ca vuttanti daṭṭhabbaṃ. Nanu ca catutthajjhānasukhaṃ nāma sātalakkhaṇaṃ natthīti? Saccaṃ, santasabhāvattā panettha upekkhāyeva 『『sukha』』nti adhippetā. Tena vuttaṃ sammohavinodaniyaṃ 『『upekkhā pana santattā, sukhamicceva bhāsitā』』ti (vibha. aṭṭha. 232; visuddhi. 2.644; mahāni. aṭṭha. 27; paṭi. ma. aṭṭha. 1.105).

Ettāvatāti paṭhamajjhānādhigamaparidīpanato paṭṭhāya yāva catutthajjhānādhigamaparidīpanā, tāvatā vacanakkamena. Labhanaṃ lābho, so etassāti lābhī, rūpajjhānānaṃ lābhī rūpajjhānalābhī yathā 『『lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』』nti, (saṃ. ni.

我來 助你直譯這段巴利文: 233. 因為第四禪心只說為"心",它因為離貪等污垢染污而無污垢清凈,所以離污垢即是遍凈性,所以說"以無污垢性為遍凈"。因為只有遍凈以特殊緣的轉起差別為光潔性,如極凈金以磨擦而有光明性,所以光明性即是光潔性,所以說"以光明性為光潔"。如閃電以光明此彼放射為光明如"光音天"。"以白衣"這裡關於"白"的功德語所以說"以白等這"。"為遍熱"指爲了顯示暖熱遍滿。為什麼說"以污衣"等。"無熱遍"指不如白衣那樣特別熱遍,意指只有少許。所以說"剛洗等強"。以"剛洗遍凈"這裡顯示白詞只是清凈義如"居士著白衣"等,不是白色義因為以任何剛洗遍凈才有熱遍可能。 難道在經中說"他的遍身沒有不被白衣遍滿",是說身被白衣遍滿,而不是衣的熱遍,那為什麼這裡說熱遍的質問說"因為這"等。因為如衣是所生身,如熱遍是第四禪樂,所以應當如此了知意思,這麼說,以此顯示因為白衣遍滿全身不可能,和與所喻不適合,以身取應取依止它的衣,以衣取應取它的緣的熱遍。因為這個譬喻說自顯義。因為諸佛世尊是多彩教說。因為瑜伽者的所生身應當見如衣因為應被如熱遍的第四禪樂遍滿,第四禪樂如熱遍因為如[熱遍]對衣那樣對所生身遍滿,第四禪如人身因為是如熱遍之樂的所依。所以說"所以"等。因為這是如所說語的功德顯示。這裡在經中"以遍凈心"以心取顯知世尊說第四禪樂,應當見所以說"第四禪樂,以第四禪樂"。難道沒有稱為第四禪樂的樂相?誠然,但這裡因為寂靜自性意指舍即是"樂"。所以在《遣愚解》中說"但舍因為寂靜,只說為樂"。 "至此"指從顯示證得初禪直到顯示證得第四禪,以如此言說次第。得為得,它有那個為得者,色禪的得者為色禪得者如"衣缽坐臥具病緣藥資具的得者",[僧];

2.70; udā. 38) labhanasīlo vā lābhī. Kiṃ labhanasīlo? Rūpajjhānānītipi yujjati. Evamitarasmimpi. Na arūpajjhānalābhīti na veditabboti yojetabbaṃ. Kasmāti vuttaṃ 『『na hī』』tiādi, aṭṭhannampi samāpattīnaṃ upari abhiññādhigame avinābhāvatoti vuttaṃ hoti. Cuddasahākārehīti 『『kasiṇānulomato, kasiṇapaṭilomato kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito , aṅgārammaṇasaṅkantito aṅgavavatthānato, ārammaṇavavatthānato』』ti (visuddhi. 2.365) visuddhimagge vuttehi imehi cuddasahākārehi. Satipi jhānesu āvajjanādipañcavidhavasībhāve ayameva cuddasavidho vasībhāvo abhiññā nibbattane ekantena icchitabboti dassentena 『『cuddasahākārehi ciṇṇavasībhāva』』nti vuttaṃ, iminā ca arūpasamāpattīsu ciṇṇavasībhāvaṃ vinā rūpasamāpattīsu eva ciṇṇavasībhāvena samāpatti na ijjhatīti tāsaṃ abhiññādhigame avinābhāvaṃ dassetīti veditabbaṃ.

Nanu yathāpāṭhameva vinicchayo vattabboti codanaṃ sodheti 『『pāḷiyaṃ panā』』tiādinā, sāvasesapāṭhabhāvato nīharitvā esa vinicchayo vattabboti vuttaṃ hoti. Yajjevaṃ arūpajjhānānipi pāḷiyaṃ gahetabbāni, atha kasmā tāni aggahetvā sāvasesapāṭho bhagavatā katoti? Sabbābhiññānaṃ visesato rūpāvacaracatutthajjhānapādakattā. Satipi hi tāsaṃ tathā avinābhāve visesato panetā rūpāvacaracatutthajjhānapādakā, tasmā tāsaṃ tappādakabhāvaviññāpanatthaṃ tattheva ṭhatvā desanā katā, na pana arūpāvacarajjhānānaṃ idha ananupayogato. Tenāha 『『arūpajjhānāni āharitvā kathetabbānī』』ti.

Vipassanāñāṇakathāvaṇṇanā

我來幫你直譯這段巴利文： [接前文]或者習慣得為得者。什麼習慣得?色禪也適合。如此在另一中也是。不應當了知為"非無色禪得者"應當這樣連線。為什麼說"因為不"等,因為與上八等至在上證得神通不可分離這麼說。"以十四行相"指在《清凈道論》所說的這些十四行相:"遍隨順,遍逆,遍隨順逆,禪隨順,禪逆,禪隨順逆,超禪,超遍,超禪遍,轉支,轉所緣,轉支所緣,確定支,確定所緣"。雖然在諸禪有轉向等五種自在,顯示這十四種自在在生起神通一向應求所以說"以十四行相成就自在",以此應當了知顯示無色等至中未成就自在而只在色等至中成就自在不成就等至,所以顯示它們在證得神通不可分離。 難道應當依經次第說抉擇的責難以"但在經"等清除,因為是有餘經文所以應當引出說這抉擇這麼說。如果這樣無色禪也應當在經中取,那為什麼世尊不取它們而作有餘經文?因為一切神通特別以色界第四禪為足。因為雖然它們如此不可分離但它們特別以色界第四禪為足,所以爲了顯知它們以它為足而只住在那裡作教說,但不是因為無色界禪在這裡無用。所以說"引來應說無色禪"。 觀智論釋

1. 『『Puna caparaṃ mahārāja (pāḷiyaṃ natthi) bhikkhū』』ti vatvāpi kimatthaṃ dassetuṃ 『『so』』ti padaṃ puna vuttanti codanāyāha 『『so…pe… dassetī』』ti, yathārutavasena, neyyatthavasena ca vuttāsu aṭṭhasu samāpattīsu ciṇṇavasitāvisiṭṭhaṃ bhikkhuṃ dassetuṃ evaṃ vuttanti adhippāyo. Sesanti 『『so』』ti padatthato sesaṃ 『『evaṃ samāhite』』tiādīsu vattabbaṃ sādhippāyamatthajātaṃ. Ñeyyaṃ jānātīti ñāṇaṃ, tadeva paccakkhaṃ katvā passatīti dassanaṃ, ñāṇameva dassanaṃ na cakkhādikanti ñāṇadassanaṃ, pañcavidhampi ñāṇaṃ, tayidaṃ pana ñāṇadassanapadaṃ sāsane yesu ñāṇavisesesu niruḷhaṃ, taṃ sabbaṃ atthuddhāravasena dassento 『『ñāṇadassananti maggañāṇampi vuccatī』』tiādimāha. Ñāṇadassanavisuddhatthanti ñāṇadassanassa visuddhipayojanāya. Phāsuvihāroti ariyavihārabhūto sukhavihāro. Bhagavatopīti na kevalaṃ devatārocanameva, atha kho tadā bhagavatopi ñāṇadassanaṃ udapādīti attho. Sattāhaṃ kālaṅkatassa assāti sattāhakālaṅkato. 『『Kālāmo』』ti gottavasena vuttaṃ. Cetovimutti [vimutti (aṭṭhakathāyaṃ)] nāma arahattaphalasamāpatti. Yasmā vipassanāñāṇaṃ ñeyyasaṅkhāte tebhūmakasaṅkhāre aniccādito jānāti, bhaṅgānupassanato ca paṭṭhāya paccakkhato te passati, tasmā yathāvuttaṭṭhena ñāṇadassanaṃ nāma jātanti dasseti 『『idha panā』』tiādinā.

Abhinīharatīti vipassanābhimukhaṃ cittaṃ tadaññakaraṇīyato nīharitvā haratīti ayaṃ saddato attho, adhippāyato pana taṃ dassetuṃ 『『vipassanāñāṇassā』』tiādi vuttaṃ. Tadabhimukhabhāvoyeva hissa tanninnatādikaraṇaṃ, taṃ pana vuttanayena aṭṭhaṅgasamannāgate tasmiṃ citte vipassanākkamena jāte vipassanābhimukhaṃ cittapesanamevāti daṭṭhabbaṃ. Tanninnanti tassaṃ vipassanāyaṃ ninnaṃ. Itaradvayaṃ tasseva vevacanaṃ. Tassaṃ poṇaṃ vaṅkaṃ pabbhāraṃ nīcanti attho. Brahmajāle vuttoyeva. Odanakummāsehi upacīyati vaḍḍhāpīyati, upacayati vā vaḍḍhatīti atthaṃ sandhāya 『『odanenā』』tiādi vuttaṃ. Aniccucchādanaparimaddanabhedanaviddhaṃsanadhammoti ettha 『『aniccadhammo』』tiādinā dhammasaddo paccekaṃ yojetabbo. Tattha aniccadhammoti pabhaṅgutāya addhuvasabhāvo. Duggandhavighātatthāyāti sarīre duggandhassa vigamāya. Ucchādanadhammoti ucchādetabbatāsabhāvo, imassa pūtikāyassa duggandhabhāvato gandhodakādīhi ubbaṭṭanavilimpanajātikoti attho. Ucchādanena hi pūtikāye sedavātapittasemhādīhi garubhāvaduggandhānamapagamo hoti. Mahāsambāhanaṃ mallādīnaṃ bāhuvaḍḍhanādiatthaṃva hoti, aṅgapaccaṅgābādhavinodanatthaṃ pana khuddakasambāhanameva yuttanti āha 『『khuddakasambāhanenā』』ti, mandasambāhanenāti attho. Parimaddanadhammoti parimadditabbatāsabhāvo.

我來幫你直譯這段巴利文： 234. 說"複次大王(經中無)比丘"后為什麼再說"他"字的責難說"他等顯示",意思是爲了顯示在如文義和顯義所說八等至中成就自在殊勝的比丘如此說。"余"指從"他"字義餘下在"如此等持"等中應說的有意義之事。知所知為智,以它作為現見而見為見,智即是見非眼等為智見,五種智,但這個智見詞在教中在什麼智殊勝中安立,顯示一切以意義引出方式所以說"智見也說道智"等。"為智見清凈"指為智見清凈的目的。"安住"指作聖住的樂住。"也世尊"指不只是天神告知,而且那時也世尊生起智見的意思。"七日命終"指七日命終的。"伽藍"以姓說。"心解脫"指阿羅漢果等至。因為觀智在所知稱的三界諸行中知無常等,從壞滅隨觀后現見它們,所以以如所說義成為稱為智見顯示以"但這裡"等。 "引導"從語義指從其他所作引出導向觀,但從意義爲了顯示它所以說"對觀智"等。因為只是向它的性質即是作向它傾向等,但那應當見在以說方式成就八支的那個心中以觀次第生起只是向觀送心。"向它傾向"指向那個觀傾向。其他二者是它的同義詞。意思是向它彎曲傾斜低下。在《梵網經》已說。以飯糰增長增大,或者增長增大,關於這個意義所以說"以飯"等。"無常涂摩擦破壞毀滅法"這裡"無常法"等法字應當各別相應。那裡"無常法"指以壞滅性為非堅固自性。"為除惡臭"指爲了身上惡臭除去。"涂法"指應涂自性,意思是因為這個腐臭身的惡臭性以香水等成為塗抹涂敷種類。因為以塗在腐臭身上能去除汗風膽痰等重性惡臭。大按摩只是摔角師等爲了增長手臂等,但爲了除去肢支痛所以說"以小按摩",意思是以輕按摩。"摩擦法"指應摩擦自性。

Evaṃ aniyamitakālavasena atthaṃ vatvā idāni niyamitakālavasena atthaṃ vadati 『『daharakāle』』tiādinā. Vā-saddo cettha atthadassanavaseneva atthantaravikappanassa viññāyamānattā na payutto, luttaniddiṭṭho vā. Daharakāleti aciravijātakāle. Sayāpetvā añchanapīḷanādivasena parimaddanadhammoti sambandho. Mitanti bhāvanapuṃsakaniddeso, tena yathāpamāṇaṃ, mandaṃ vā añchanapīḷanādīni dasseti. Añchanañcettha ākaḍḍhanaṃ. Pīḷanaṃ sambāhanaṃ. Ādisaddena samiñjanauggamanādīni saṅgaṇhāti. Evaṃ pariharitopīti ucchādanādinā sukhedhitopi. Bhijjati cevāti aniccatādivasena nassati ca. Vikirati cāti evaṃ bhindanto ca kiñci payojanaṃ asādhento vippakiṇṇova hoti. Evaṃ navahi padehi yathārahaṃ kāye samudayavayadhammānupassitā dassitāti imamatthaṃ vibhāvento 『『tatthā』』tiādimāha. Tattha chahi padehīti 『『rūpī, cātumahābhūtiko, mātāpettikasambhavo, odanakummāsūpacayo, ucchādanadhammo, parimaddanadhammo』』ti imehi chahi padehi. Yuttaṃ tāva hotu majjhe tīhipi padehi kāyassa samudayakathanaṃ tesaṃ tadatthadīpanato, 『『rūpī, ucchādanadhammo, parimaddanadhammo』』ti pana tīhi tpadehi kathaṃ tassa tathākathanaṃ yuttaṃ siyā tesaṃ tadatthassa adīpanatoti? Yuttameva tesampi tadatthassa dīpitattā. 『『Rūpī』』ti hi idaṃ attano paccayabhūtena utuāhāralakkhaṇena rūpena rūpavāti atthassa dīpakaṃ. Paccayasaṅgamavisiṭṭhe hi tadassatthiatthe ayamīkāro. 『『Ucchādanadhammo, parimaddanadhammo』』ti ca idaṃ padadvayaṃ tathāvidharūpuppādanena saṇṭhānasampādanatthassa dīpakanti. Dvīhīti 『『bhedanadhammo, viddhaṃsanadhammo』』ti dvīhi padehi. Nissitañca kāyapariyāpanne hadayavatthumhi nissitattā vipassanācittassa. Tadā pavattañhi vipassanācittameva 『『idañca me viññāṇa』』nti āsannapaccakkhavasena vuttaṃ. Paṭibaddhañca kāyena vinā appavattanato, kāyasaññitānañca rūpadhammānaṃ ārammaṇakaraṇato.

1. Suṭṭhu obhāsatīti subho, pabhāsampanno maṇi, tāya eva pabhāsampattiyā maṇino bhadratāti atthamattaṃ dassetuṃ 『『subhoti sundaro』』ti vuttaṃ. Parisuddhākarasamuṭṭhānameva maṇino suvisuddhajātitāti āha 『『jātimāti parisuddhākarasamuṭṭhito』』ti. Suvisuddharatanākarato samuṭṭhitoti attho. Ākaraparivisuddhimūlako eva hi maṇino kuruvindajātiādijātivisesoti. Idhādhippetassa pana veḷuriyamaṇino viḷūra (vi. va. aṭṭha. 34 ādayo vākyakkhkhndhesu passitabbaṃ) pabbatassa, viḷūra gāmassa ca avidūre parisuddhākaro. Yebhuyyena hi so tato samuṭṭhito. Tathā hesa viḷūranāmakassa pabbatassa, gāmassa ca avidūre samuṭṭhitattā veḷuriyoti paññāyittha, devaloke pavattassapi ca taṃsadisavaṇṇanibhatāya tadeva nāmaṃ jātaṃ yathā taṃ manussaloke laddhanāmavasena devaloke devatānaṃ, so pana mayūragīvāvaṇṇo vā hoti vāyasapattavaṇṇo vā siniddhaveṇupattavaṇṇo vāti ācariyadhammapālattherena paramatthadīpaniyaṃ (vi. va. aṭṭha. 34) vuttaṃ. Vinayasaṃvaṇṇanāsu (vi. vi. ṭī.

我來幫你直譯這段巴利文： 如此說了不確定時間方面的意義后現在說確定時間方面的意義以"幼時"等。這裡vā詞因為只以顯示意義而了知選擇其他意義所以不用,或者省略說。"幼時"指初生后不久時。"讓臥以牽拉壓捺等方式摩擦法"相連。"適量"是中性動作詞,以它顯示如量,或輕的牽拉壓捺等。這裡牽拉是拉動。壓捺是按摩。等字包括屈伸升等。"如此護持"指以涂等善養。"且破壞"指以無常等性消失。"且散開"指如此破壞且不成就任何目的而只是散開。如此以九句如應在身顯示集滅法隨觀顯明這意義說"那裡"等。那裡"以六句"指以"有色,四大種性,父母所生,飯糰所增,涂法,摩擦法"這六句。且且讓中間三句說身的集性是適合的因為它們顯示那個意義,但以"有色,涂法,摩擦法"三句如何適合如此說它因為它們不顯示那個意義?也適合因為它們也顯示那個意義。因為"有色"這個顯示以自己緣性的時節食相的色而有色的意義。因為這個ī音在緣結合殊勝的有那個義。"涂法摩擦法"這兩句顯示以生起如此色而成就形狀的意義。"以二"指以"破壞法,毀滅法"二句。"所依"因為觀心所依于身所攝心所依處。因為那時轉起的觀心以近現見方式說"且此我識"。"相系"因為離身不轉起,和緣取稱為身的諸色法。 235. 善照為凈,有光明的寶,以那光明成就的寶的賢善性只爲了顯示意義所以說"凈即妙"。寶的極凈種性只是清凈礦生所以說"具種性即清凈礦生"。意思是從極凈寶礦生起。因為只以礦遍凈為根本是寶的紅玉性等種性差別。但這裡意指琉璃寶的清凈礦在毗盧羅(須看諸句處)山毗盧羅村不遠。因為它大多從那裡生起。如此因為它生起在名為毗盧羅的山和村不遠所以知為琉璃,在天界轉起的也因為有如它的色光而有同名如依人間得名的天界諸天,但它是孔雀頸色或烏羽色或滑竹葉色如阿阇梨法護上座在《勝義燈》說。在律注;

1.281) pana 『『allaveḷuvaṇṇo』』ti vadanti. Tathā hissa 『『vaṃsavaṇṇo』』tipi nāmaṃ jātaṃ. 『『Mañjārakkhimaṇḍalavaṇṇo』』ti ca vutto, tatoyeva so idha padese mañjāramaṇīti pākaṭo hoti. Cakkavattiparibhogārahapaṇītataramaṇibhāvato pana tasseva pāḷiyaṃ vacanaṃ daṭṭhabbaṃ. Yathāha 『『puna caparaṃ ānanda rañño mahāsudassanassa maṇiratanaṃ pāturahosi, so ahosi maṇi veḷuriyo subho jātimā aṭṭhaṃso』』tiādi (dī. ni.

我來幫你直譯這段巴利文： 但在律注說"濕竹色"。如此所以它也得名"竹色"。且說"貓眼圓色",所以正是它在這裡地方顯著為貓寶。但因為是轉輪王受用適合的極勝寶性所以應當見只是它在經中的說。如說:"複次阿難大善見王出現寶珠,那是琉璃寶珠,凈,具種性,八面"等。

2.248). Pāsāṇasakkharādidosanīharaṇavaseneva parikammanipphattīti dasseti 『『apanītapāsāṇasakkharo』』ti iminā.

Chaviyā eva saṇhabhāvena acchatā, na saṅghātassāti āha 『『acchoti tanucchavī』』ti. Tato ceva visesena pasannoti dassetuṃ 『『suṭṭhu pasanno』』ti vuttaṃ. Paribhogamaṇiratanākārasampatti sabbākārasampannatā . Tenāha 『『dhovanavedhanādīhī』』tiādi. Pāsāṇādīsu dhotatā dhovanaṃ, kāḷakādiapaharaṇatthāya ceva suttena āvunatthāya ca vijjhitabbatā vedhanaṃ. Ādisaddena tāpasaṇhakaraṇādīnaṃ saṅgaho. Vaṇṇasampattinti āvunitasuttassa vaṇṇasampattiṃ. Kasmāti vuttaṃ 『『tādisa』』ntiādi, tādisasseva āvutassa pākaṭabhāvatoti vuttaṃ hoti.

Maṇi viya karajakāyo paccavekkhitabbato. Āvutasuttaṃ viya viññāṇaṃ anupavisitvā ṭhitattā. Cakkhumā puriso viya vipassanālābhī bhikkhu sammadeva tassa dassanato, tassa purisassa maṇino āvibhūtakālo viya tassa bhikkhuno kāyassa āvibhūtakālo tannissayassa pākaṭabhāvato. Suttassāvibhūtakālo viya tesaṃ dhammānamāvibhūtakālo tannissitassa pākaṭabhāvatoti ayamettha upamāsampādane kāraṇavibhāvanā, 『『āvutasuttaṃ viya vipassanāñāṇa』』nti katthaci pāṭho, 『『idañca viññāṇa』』nti vacanato pana 『『viññāṇa』』nti pāṭhova sundarataro, 『『vipassanāviññāṇa』』nti vā bhavitabbaṃ. Vipassanāñāṇaṃ abhinīharitvāti vipassanāñāṇābhimukhaṃ cittaṃ nīharitvā.

Tatrāti veḷuriyamaṇimhi. Tadārammaṇānanti kāyasaññitarūpadhammārammaṇānaṃ. 『『Phassapañcamakāna』』ntiādipadattayassetaṃ visesanaṃ atthavasā liṅgavibhattivacanavipariṇāmoti katvā pacchimapadassāpi visesanabhāvato. Phassapañcamakaggahaṇena, sabbacittacetasikaggahaṇena ca gahitadhammā vipassanācittuppādapariyāpannā evāti daṭṭhabbaṃ. Evañhi tesaṃ vipassanāviññāṇagatikattā āvutasuttaṃ viya 『『vipassanāviññāṇa』』nti heṭṭhā vuttavacanaṃ avirodhitaṃ hoti. Kasmā pana vipassanāviññāṇasseva gahaṇanti? 『『Idañca me viññāṇaṃ ettha sitaṃ ettha paṭibaddha』』nti iminā tasseva vacanato. 『『Ayaṃ kho me kāyo』』tiādinā hi vipassanāñāṇena vipassitvā 『『tadeva vipassanāñāṇasampayuttaṃ viññāṇaṃ ettha sitaṃ ettha paṭibaddha』』nti nissayavisayādivasena manasi karoti, tasmā tasseva idha gahaṇaṃ sambhavati, nāññassāti daṭṭhabbaṃ. Tenāha 『『vipassanāviññāṇasseva vā āvibhūtakālo』』ti. Dhammasaṅgahādīsu (dha. sa. 2 ādayo) desitanayena pākaṭabhāvato cettha phassapañcamakānaṃ gahaṇaṃ, niravasesapariggahaṇato sabbacittacetasikānaṃ, yathārutaṃ desitavasena padhānabhāvato vipassanāviññāṇassāti veditabbaṃ. Kiṃ panete paccavekkhaṇañāṇassa āvibhavanti, udāhu puggalassāti? Paccavekkhaṇañāṇasseva, tassa pana āvibhūtattā puggalassāpi āvibhūtā nāma honti, tasmā 『『bhikkhuno āvibhūtakālo』』ti vuttanti.

我來幫你直譯這段巴利文： 2.248.。以去除石礫等過患方式完成加工顯示以"已除去石礫"這個。 只以皮的細性為清,不是積聚的所以說"清即薄皮"。從那更加顯示特別清凈所以說"極清凈"。受用寶珠礦成就是一切行相成就。所以說"以洗穿等"等。在諸石等洗性為洗,爲了除去黑等和爲了穿線而應穿為穿。等字包括燒磨等。"色成就"指穿線的色成就。為什麼說"如此"等,說因為如此已穿的顯著性。 如寶應觀察所生身。如穿線識入住。如有眼人為得觀比丘正見它,如那個人寶的顯現時為那個比丘身的顯現時因為它所依顯著。如線的顯現時為那些法的顯現時因為依它顯著,這裡這是譬喻成就的因緣顯明,有些本"如穿線為觀智",但因為說"且此識"所以"識"本更好,或者應當是"觀識"。"引導觀智"指引導心向觀智。 "那裡"指在琉璃寶。"彼所緣"指身稱色法所緣。"觸為第五"等三句這是由於意義變化詞性數格的特別所以也是后句的特別。應當見以取觸為第五,以取一切心心所而取的法只是屬於觀心生起。因為如此因為它們是觀識趣性所以與如上說"如觀識"不相違。但為什麼只取觀識?因為以"且此我識依此係此"只說它。因為以"這實我身"等以觀智觀察后"那個與觀智相應的識依此係此"以所依所緣等方式作意,所以應當見這裡只可能取它,不是其他。所以說"或觀識的顯現時"。應當了知這裡取觸為第五因為在法聚等中以所說方法顯著,一切心心所因為無餘攝取,觀識因為依說如文勝性。但這些是顯現對省察智,還是對人?只對省察智,但因為它顯現所以也名為對人顯現,所以說"比丘的顯現時"。

Yasmā panidaṃ vipassanāñāṇaṃ maggañāṇānantaraṃ hoti, tasmā lokiyābhiññānaṃ parato, chaṭṭhabhiññāya ca purato vattabbaṃ, atha kasmā sabbābhiññānaṃ puratova vuttanti codanālesaṃ dassetvā pariharanto 『『idañca vipassanāñāṇa』』ntiādimāha. 『『Idañca maggañāṇānantara』』nti hi iminā yathāvuttaṃ codanālesaṃ dasseti. Tattha 『『maggañāṇānantara』』nti sikhāppattavipassanābhūtaṃ gotrabhuñāṇaṃ sandhāya vuttaṃ. Tadeva hi arahattamaggassa, sabbesaṃ vā maggaphalānamanantaraṃ hoti, padhānato pana tabbacaneneva sabbassapi vipassanāñāṇassa gahaṇaṃ daṭṭhabbaṃ avisesato tassa idha vuttattā. Maggasaddena ca arahattamaggasseva gahaṇaṃ tassevābhiññāpariyāpannattā, abhiññāsambandhena ca codanāsambhavato. Lokiyābhiññānaṃ purato vuttaṃ vipassanāñāṇaṃ tāsaṃ nānantaratāya anupakāraṃ, āsavakkhayañāṇasaṅkhātāya pana lokuttarābhiññāya purato vuttaṃ tassā anantaratāya upakāraṃ, tasmā idaṃ lokiyābhiññānaṃ parato, chaṭṭhābhiññāya ca purato vattabbaṃ. Kasmā pana upakāraṭṭhāne tathā avatvā anupakāraṭṭhāneva bhagavatā vuttanti hi codanā sambhavati. 『『Evaṃ santepī』』tiādi parihāradassanaṃ. Tattha evaṃ santepīti yadipi ñāṇānupubbiyā maggañāṇassa anantaratāya upakāraṃ hoti, evaṃ satipīti attho.

Abhiññāvāreti chaḷabhiññāvasena vutte desanāvāre. Etassa antarā vāro natthīti pañcasu lokiyābhiññāsu kathitāsu ākaṅkheyyasuttādīsu (ma. ni. 1.65) viya chaṭṭhābhiññāpi avassaṃ kathetabbā abhiññālakkhaṇabhāvena tappariyāpannato, na ca vipassanāñāṇaṃ lokiyābhiññānaṃ, chaṭṭhābhiññāya ca antarā pavesetvā kathetabbaṃ anabhiññālakkhaṇabhāvena tadapariyāpannato. Iti etassa vipassanāñāṇassa tāsamabhiññānaṃ antarā vāro natthi, tasmā tattha avasarābhāvato idheva rūpāvacaracatutthajjhānānantaraṃ vipassanāñāṇaṃ kathitanti adhippāyo. 『『Yasmā cā』』tiādinā atthantaramāha. Tattha ca-saddo samuccayattho, tena na kevalaṃ vipassanāñāṇassa idha dassane tadeva kāraṇaṃ, atha kho idampīti imamatthaṃ samuccinātīti ācariyena (dī. ni. ṭī. 1.235) vuttaṃ. Saddavidū pana īdise ṭhāne ca-saddo vā-saddattho, so ca vikappatthoti vadanti, tampi yuttameva atthantaradassane payuttattā. Attanā payujjitabbassa hi vijjamānatthasseva jotakā upasagganipātā yathā magganidassane sākhābhaṅgā, yathā ca adissamānā jotane padīpāti evamīdisesu. Hoti cettha –

『『Atthantaradassanamhi , ca saddo yadi dissati;

Samuccaye vikappe so, gahetabbo vibhāvinā』』ti.

Akatasammasanassāti hetugabbhapadaṃ. Tathā katasammasanassāti ca. 『『Dibbena cakkhunā bheravampi rūpaṃ passatoti ettha iddhividhañāṇena bheravaṃ rūpaṃ nimminitvā maṃsacakkhunā passatotipi vattabbaṃ. Evampi hi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati uccavālikavāsimahānāgattherassa viyā』』ti ācariyena (dī. ni. ṭī.

我來幫你直譯這段巴利文： 因為這個觀智在道智之後,所以應當在世間神通之後及第六神通之前說,那為什麼在一切神通之前說的責難顯示少許后解釋說"且此觀智"等。因為以"且此在道智后"這個顯示如所說的責難少許。那裡"在道智后"關於達到頂點觀的種姓智說。因為正是它在阿羅漢道或一切道果之後,但從主要以說它應當見也取一切觀智因為無差別說它在這裡。以道詞只取阿羅漢道因為只它屬於神通,和因為與神通關係生起責難。說在世間神通前的觀智對它們非無間故無助益,但說在稱為漏盡智的出世間神通前對它無間故有助益,所以這個應當在世間神通后及第六神通前說。但為什麼在有助益處不如此說而世尊只說在無助益處的責難生起。"雖如此"等顯示解釋。那裡"雖如此"指雖然依智次第在道智無間有助益,雖然如此的意思。 "在神通品"指在依六神通所說的教說品。"這在中間無品"指在說五世間神通后如在《希求經》等也必須說第六神通因為以神通相屬於它,且不應當說觀智在世間神通和第六神通中間穿入因為以非神通相不屬於它。如此這個觀智在那些神通中間無品,所以因為在那裡無機會即在這裡在色界第四禪后說觀智的意思。以"因為且"等說另一意義。那裡ca詞是集合義,以它不只觀智在這裡顯示那個原因,而且這個也如此集合這個意義如阿阇黎說。但語言學者說在這樣處ca詞是vā詞義,它是選擇義,那個也適合因為用於顯示另一意義。因為字首助詞只是顯示自己應用的存在義如在道顯示的樹枝,如在不見顯示的燈在這樣等。這裡且有: "如果見ca詞在,顯示另一義中; 集合或選擇它,智者應當取。" "未作觀察"是因性詞。如此"已作觀察"也是。"以天眼見可怖色這裡應當說以神通智化作可怖色以肉眼見。因為如此得神通未遍知事者生起怖畏戰慄如住高沙洲的大龍長老"如阿阇黎[說]。

1.235) vuttaṃ. Yathā cettha, evaṃ dibbāya sotadhātuyā bheravaṃ saddaṃ suṇatoti etthāpi iddhividhañāṇena bheravaṃ saddaṃ nimminitvā maṃsasotena suṇatopīti vattabbameva. Evampi hi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati uccavālikavāsimahānāgattherassa viya. Thero hi koñcanādasahitaṃ sabbasetaṃ hatthināgaṃ māpetvā disvā, sutvā ca sañjātabhayasantāsoti aṭṭhakathāsu (vibha. aṭṭha. 2.882; ma. ni. aṭṭha. 1.81; visuddhi. 2.733) vutto. Aniccādivasena katasammasanassa dibbāya…pe… bhayaṃ santāso na uppajjatīti sambandho. Bhayavinodanahetu nāma vipassanāñāṇena katasammasanatā, tassa, tena vā sampādanatthanti attho. Idhevāti catutthajjhānānantarameva. 『『Apicā』』tiādinā yathāpāṭhaṃ yuttataranayaṃ dasseti. Vipassanāya pavattaṃ pāmojjapītipassaddhiparamparāgatasukhaṃ vipassanāsukhaṃ. Pāṭiyekkanti jhānābhiññādīhi asammissaṃ visuṃ bhūtaṃ sandiṭṭhikaṃ sāmaññaphalaṃ. Tenāha bhagavā dhammapade –

『『Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata』』ntiādi. (dha. pa. 374);

Idhāpi vuttaṃ 『『idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ…pe… paṇītatarañcā』』ti, tasmā pāḷiyā saṃsandanato imameva nayaṃ yuttataranti vadanti. Āditovāti abhiññānamādimhiyeva.

Manomayiddhiñāṇakathāvaṇṇanā

236-7.Manomayanti ettha pana mayasaddo aparapaññattivikārapadapūraṇanibbattiādīsu anekesvatthesu āgato. Idha pana nibbattiattheti dassetuṃ 『『manena nibbattita』』nti vuttaṃ. 『『Abhiññāmanena nibbattita』』nti atthoti ācariyenāti (dī. ni. ṭī. 1.236, 237) vuttaṃ. Visuddhimagge (visuddhi.

我來幫你直譯這段巴利文： 1.235)說。如此這裡,如此"以天耳界聞可怖聲"這裡也應當說以神通智化作可怖聲以肉耳聞。因為如此得神通未遍知事者生起怖畏戰慄如住高沙洲的大龍長老。因為長老化作伴隨鶴鳴的全白象后見、聞而生起怖畏戰慄在諸註釋書說。以無常等已作觀察的"以天[耳界]等不生起怖畏戰慄"相連。除怖因緣即是以觀智已作觀察,以它或爲了成就它的意思。"即這裡"指即在第四禪后。以"且又"等顯示如文更適合的方法。觀的轉起喜悅喜輕安相續得樂為觀樂。"別"指與禪神通等不混雜的分開的現見沙門果。所以世尊在法句說： "從從觀察,諸蘊生滅; 得喜悅樂,知彼甘露"等。 這裡也說"大王這也是現見沙門果等且更勝妙",所以說因為與經文相合這個方法更適合。"從開始"指從神通開始。 意所成神通智論釋 236-7.。"意所成"這裡但maya詞在其他假名轉變填詞生起等諸多意義中來。但這裡顯示在生起義所以說"以意生起"。阿阇黎說"以神通意生起的意思"。在清凈道論;

2.397) pana 『『adhiṭṭhānamanena nimmitattā manomaya』』nti āgataṃ, abhiññāmanena, adhiṭṭhānamanena cāti ubhayathāpi nibbattattā ubhayampetaṃ yuttameva . Aṅgaṃ nāma hatthapādāditaṃtaṃsamudāyaṃ, paccaṅgaṃ nāma kapparajaṇṇuādi tasmiṃ tasmiṃ samudāye avayavaṃ. 『『Ahīnindriya』』nti ettha paripuṇṇatāyeva ahīnatā, na tu appaṇītatā, paripuṇṇabhāvo ca cakkhusotādīnaṃ saṇṭhānavaseneva. Nimmitarūpe hi pasādo nāma natthīti dassetuṃ 『『saṇṭhānavasena avikalindriya』』nti vuttaṃ, imināva tassa jīvitindriyādīnampi abhāvo vuttoti daṭṭhabbaṃ. Saṇṭhānavasenāti ca kamaladalādisadisasaṇṭhānamattavasena, na rūpābhighātārahabhūtappasādādiindriyavasena. 『『Sabbaṅgapaccaṅgiṃ ahīnindriya』』nti vuttamevatthaṃ samatthento 『『iddhimatā』』tiādimāha. Aviddhakaṇṇoti kulacārittavasena kaṇṇālaṅkārapiḷandhanatthaṃ avijjhitakaṇṇo, nidassanamattametaṃ. Tenāha 『『sabbākārehī』』ti, vaṇṇasaṇṭhānāvayavavisesādisabbākārehīti attho. Tenāti iddhimatā.

Ayamevattho pāḷiyampi vibhāvitoti āha 『『muñjamhā īsikantiādiupamāttayampi hi…pe… vutta』』nti. Katthaci pana 『『muñjamhā īsikantiādi upamāmattaṃ. Yampi hi sadisabhāvadassanatthameva vutta』』nti pāṭho dissati. Tattha 『『upamāmatta』』nti iminā atthantaradassanaṃ nivatteti, 『『yampi hī』』tiādinā pana tassa upamābhāvaṃ samattheti. Niyatānapekkhena ca yaṃ-saddena 『『muñjamhā īsika』』ntiādivacanameva paccāmasati. Sadisabhāvadassanatthamevāti saṇṭhānatopi vaṇṇatopi avayavavisesatopi sadisabhāvadassanatthaṃyeva. Kathaṃ sadisabhāvoti vuttaṃ 『『muñjasadisā eva hī』』tiādi. Muñjaṃ nāma tiṇaviseso, yena kocchādīni karonti. 『『Pavāheyyā』』ti vacanato anto ṭhitā eva īsikā adhippetāti dasseti 『『anto īsikā hotī』』ti iminā. Īsikāti ca kaḷīro. Visuddhimaggaṭīkāyaṃ pana 『『kaṇḍa』』nti (visuddhi. ṭī. 2.399) vuttaṃ. Vaṭṭāya kosiyāti parivaṭṭulāya asikosiyā. Patthaṭāyāti paṭṭikāya. Karaḍitabbo bhājetabboti karaṇḍo, peḷā. Karaḍitabbo jigucchitabboti karaṇḍo, nimmokaṃ. Idhāpi nimmokamevāti āha 『『karaṇḍāti idampī』』tiādi. Vilīvakaraṇḍo nāma peḷā. Kasmā ahikañcukasseva nāmaṃ, na vilīvakaraṇḍakassāti codanaṃ sodheti 『『ahikañcuko hī』』tiādinā, sveva ahinā sadiso, tasmā tasseva nāmanti vuttaṃ hoti. Visuddhimaggaṭīkāyaṃ pana 『『karaṇḍāyāti peḷāya, nimmokatoti ca vadantī』』ti (visuddhi. ṭī.

我來幫你直譯這段巴利文： 2.397)但來"因為以決意意化作故意所成",因為以神通意和決意意兩者生起所以這兩者都適合。肢名為手足等各總集,支節名為肘膝等在各各總集中的支分。"諸根不減"這裡完滿性即不減,但不是不勝妙,且完滿性只是眼耳等以形狀。因為顯示在所化色中沒有凈色所以說"以形狀諸根不缺",以這個應當見也說它沒有命根等。"以形狀"指只以如蓮花瓣等相似形狀,非以色所擊適凈色等根。支援"一切肢支節諸根不減"已說的意義說"具神通"等。"未穿耳"指依家傳統為裝飾耳飾未穿耳,這只是譬喻。所以說"以一切行相",意思是以色形狀支分差別等一切行相。"以它"指以具神通。 這意義也在經中顯明所以說"從文草莖等三譬喻也等為顯示相似性說"。但有些見本"從文草莖等只是譬喻。因為也為顯示相似性說"。那裡以"只是譬喻"遮止顯示其他意義,但以"因為也"等支援它的譬喻性。以指定期待的yaṃ詞回指"從文草莖"等語。"只為顯示相似性"指只為顯示從形狀和從色和從支分差別相似性。如何相似性說"因為正如文草"等。文草名為草的一種,以它們作刷子等。因為說"拔"所以顯示以"在內是莖"這個意指在內住的莖。莖即核心。但在清凈道論注說"莖"。"圓劍鞘"指圓形的劍鞘。"舒展"指布條。應當作分割為匣,箱。應當作厭惡為匣,蛇蛻。這裡也只是蛇蛻所以說"匣也"等。竹匣名為箱。為什麼只是蛇蛻的名,不是竹匣的以"因為蛇蛻"等清凈責難,說正是它與蛇相似,所以是它的名。但在清凈道論注說"以匣指箱,且說為蛇蛻";;

2.399) vuttaṃ. Tattha peḷāgahaṇaṃ ahinā asadisatāya vicāretabbaṃ.

Yajjevaṃ 『『seyyathāpi pana mahārāja puriso ahiṃ karaṇḍā uddhareyyā』』ti purisassa karaṇḍato ahiuddharaṇūpamāya ayamattho virujjheyya. Na hi so hatthena tato uddharituṃ sakkāti anuyogenāha 『『tatthā』』tiādi. 『『Uddhareyyā』』ti hi aniyamavacanepi hatthena uddharaṇasseva pākaṭattā taṃdassanamiva jātaṃ. Tenāha 『『hatthena uddharamāno viya dassito』』ti. 『『Ayañhī』』tiādi cittena uddharaṇassa hetudassanaṃ. Ahino nāma pañcasu ṭhānesu sajātiṃ nātivattanti upapattiyaṃ, cutiyaṃ, vissaṭṭhaniddokkamane, samānajātiyā methunapaṭisevane, jiṇṇatacāpanayaneti vuttaṃ 『『sajātiyaṃ ṭhito』』ti. Uragajātiyameva ṭhito pajahati, na nāgiddhiyā aññajātirūpoti attho. Idañhi mahiddhike nāge sandhāya vuttaṃ. Sarīraṃ khādayamānaṃ viyāti attanoyeva tacaṃ attano sarīraṃ khādayamānaṃ viya. Purāṇatacaṃ jigucchantoti jiṇṇatāya katthaci muttaṃ katthaci olambitaṃ jiṇṇatacaṃ jigucchanto. Catūhīti 『『sajātiyaṃ ṭhito, nissāya, thāmena, jigucchanto』』ti yathāvuttehi catūhi kāraṇehi. Tatoti kañcukato. Aññenāti attato aññena. Cittenāti purisassa citteneva, na hatthena. Seyyathāpi nāma puriso ahiṃ passitvā 『『aho vatāhaṃ imaṃ ahiṃ kañcukato uddhareyya』』nti ahiṃ karaṇḍā cittena uddhareyya, tassa evamassa 『『ayaṃ ahi, ayaṃ karaṇḍo, añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato』』ti, evameva…pe… so imamhā kāyā aññaṃ kāyaṃ abhinimmināti…pe… ahīnindriyanti ayamettha adhippāyo.

Iddhividhañāṇādikathāvaṇṇanā

1. Bhājanādivikatikiriyānissayabhūtā suparikammakatamattikādayo viya vikubbanakiriyānissayabhāvato iddhividhañāṇaṃ daṭṭhabbaṃ.

2. Pubbe nīvaraṇappahānavāre viya kantāraggahaṇaṃ akatvā kevalaṃ addhānamaggaggahaṇaṃ khemamaggadassanatthaṃ. Kasmā pana khemamaggasseva dassanaṃ, na kantāramaggassa, nanu upamādassanamattametanti codanaṃ pariharanto 『『yasmā』』tiādimāha. 『『Appaṭibhayañhī』』tiādi pana khemamaggasseva gahaṇakāraṇadassanaṃ. Vātātapādinivāraṇatthaṃ sīse sāṭakaṃ katvā. Tathā tathā pana paripuṇṇavacanaṃ upamāsampattiyā upameyyasampādanatthaṃ, adhippetassa ca upameyyatthassa suviññāpanatthaṃ, hetudāharaṇabhedyabhedakādisampannavacanena ca viññūjātikānaṃ cittārādhanatthanti veditabbaṃ. Evaṃ sabbattha. Sukhaṃ vavatthapetīti akicchaṃ akasirena sallakkheti, paricchindati ca.

我來 助你直譯這段巴利文： 2.399)說。那裡取箱因為與蛇不相似應當考察。 如果如此"大王譬如有人從匣拔出蛇"以人從匣拔蛇的譬喻這意義應當相違。因為他不能以手從那裡拔出的責難說"那裡"等。因為雖然"拔"是不確定語但因為以手拔顯著所以如顯示它。所以說"如以手拔顯示"。"因為這"等是顯示以心拔的原因。說"住在同類"因為蛇在五處不超過同類:生起、死亡、放出入眠、與同類交配、除去老皮。住在蛇類中捨棄,不是以龍力其他種類形的意思。因為這對大神通龍說。"如嚙身"指如自己嚙自己的皮自己的身。"厭惡舊皮"指厭惡因衰老在某處脫落某處懸掛的老皮。"以四"指以"住在同類、依靠、力、厭惡"如所說四個原因。"從那"指從蛻皮。"以其他"指以異於自己。"以心"指只以人的心,不是以手。譬如有人見蛇"啊但願我從蛻皮拔出這蛇"以心從匣拔蛇,他如是"這是蛇,這是匣,其他是蛇,其他是匣,但從匣拔出蛇",如是等從這身化作其他身等諸根不減這裡這是意思。 神通智等論釋 239. 應當見神通智如器等變作事的所依的善作泥等因為是變化事的所依。 241. 不如前遣除蓋品取荒野只取道路為顯示安穩道。但為什麼只顯示安穩道,不是荒野道,難道不是隻是顯示譬喻的責難解釋說"因為"等。但"因為無怖畏"等是顯示只取安穩道的原因。在頭上作衣為遮擋風日等。但如此如此圓滿語爲了以譬喻成就成就所喻,和爲了善說所意的所喻義,且因為以因譬寬狹等成就語爲了歡悅智者類應當知。如是一切處。"善確立"指不難不艱地覺察且界定。

1. Mando uttānaseyyakadārakopi 『『daharo』』ti vuccatīti tato visesanatthaṃ 『『yuvā』』ti vuttanti mantvā yuvasaddena visesitabbameva daharasaddassa atthaṃ dassetuṃ 『『taruṇo』』ti vuttaṃ. Tathā yuvāpi koci anicchanako, anicchanato ca amaṇḍanajātikoti tato visesanatthaṃ 『『maṇḍanajātiko』』tiādi vuttanti mantvā maṇḍanajātikādisaddena visesitabbameva yuvasaddassa atthaṃ dassetuṃ 『『yobbannena samannāgato』』ti vuttaṃ. Pāḷiyañhi yathākkamaṃ padattayassa visesitabbavisesakabhāvena vacanato tathā saṃvaṇṇanā katā, itarathā ekakenāpi padena adhippetatthādhigamikā saparivārā saṃvaṇṇanāva kātabbā siyāti. 『『Maṇḍanapakatiko』』ti vuttameva vivarituṃ 『『divasassā』』tiādimāha. Kaṇikasaddo dosapariyāyo, doso ca nāma kāḷatilakādīti dasseti 『『kāḷatilakā』』tiādinā. Kāḷatilappamāṇā bindavo kāḷatilakāni, kāḷā vā kammāsā, ye 『『sāsapabījikā』』tipi vuccanti. Tilappamāṇā bindavo tilakāni. Vaṅgaṃ nāma viyaṅgaṃ vipariṇāmitamaṅgaṃ. Yobbannapīḷakādayo mukhadūsipīḷakā, ye 『『kharapīḷakā』』 tipi vuccanti. Mukhanimittanti mukhacchāyaṃ. Mukhe gato doso mukhadoso. Lakkhaṇavacanamattametaṃ mukhe adosassapi pākaṭabhāvassa adhippetattā, yathā vā mukhe doso, evaṃ mukhe adosopi mukhadosoti saralopena vutto sāmaññaniddesatopi anekatthassa viññātabbattā, pisaddalopena vā ayamattho veditabbo. Avuttopi hi attho sampiṇḍanavasena vutto viya viññāyati, mukhadoso ca mukhaadoso ca mukhadosoti ekadesasarūpekasesanayenapettha attho daṭṭhabbo. Evañhi atthassa paripuṇṇatāya 『『paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotī』』ti vacanaṃ samatthitaṃ hoti. Tenetaṃ vuccati –

『『Vattabbassāvasiṭṭhassa, gāho nidassanādinā;

Apisaddādilopena, ekasesanayena vā.

Asamāne sadde tidhā, catudhā ca samānake;

Sāmaññaniddesatopi, veditabbo vibhāvinā』』ti.

『『Sarāgaṃ vā citta』』ntiādinā pāḷiyaṃ vuttaṃ soḷasavidhaṃ cittaṃ.

245.Pubbenivāsañāṇūpamāyanti pubbenivāsañāṇassa, pubbenivāsañāṇe vā dassitāya upamāya. Kasmā pana pāḷiyaṃ gāmattayameva upamāne gahitanti codanaṃ sodhetuṃ 『『taṃ divasa』』ntiādi vuttaṃ. Taṃ divasaṃ katakiriyā nāma pākatikasattassāpi yebhuyyena pākaṭā hoti. Tasmā taṃ divasaṃ gantuṃ sakkuṇeyyaṃ gāmattayameva bhagavatā gahitaṃ, na taduttarīti adhippāyo . Kiñcāpi pāḷiyaṃ taṃdivasaggahaṇaṃ natthi, gāmattayaggahaṇena pana tadaheva katakiriyā adhippetāti mantvā aṭṭhakathāyaṃ taṃdivasaggahaṇaṃ katanti daṭṭhabbaṃ. Taṃdivasagatagāmattayaggahaṇeneva ca mahābhinīhārehi aññesampi pubbenivāsañāṇalābhīnaṃ tīsupi bhavesu katakiriyā yebhuyyena pākaṭā hotīti dīpitanti daṭṭhabbaṃ. Etadatthampi hi gāmattayaggahaṇanti. Tīsu bhavesu katakiriyāyāti abhisamparāyesu pubbe diṭṭhadhamme pana idāni, pubbe ca katakiccassa.

我來幫你直譯這段巴利文： 243. 因為愚鈍的嬰兒也稱為"年少"所以考慮為區別那個說"青年"為顯示應當以青年詞區別的年少詞的意義說"少壯"。如此青年也有某些不想要的,且因為不想要而非裝飾類所以考慮為區別那個說"裝飾類"等為顯示應當以裝飾類等詞區別的青年詞的意義說"具備青春"。因為在經中以三句依次說為應當區別和能區別性所以如此作註釋,否則以一句也應當作得到意指義的及眷屬的註釋。為解釋已說的"本性裝飾"說"一天"等。kaṇika詞是過患同義詞,且過患名為黑痣等以"黑痣"等顯示。黑芝麻大小的點為黑痣,或黑斑,它們也稱為"芥子點"。芝麻大小的點為痣。vaṅga名為變異,轉變的部分。青春痘等為面部損痘,它們也稱為"硬痘"。"面相"指面影。在面部生的過患為面過患。這只是相說因為意指在面部非過患也顯著,或如在面部過患,如此在面部非過患也是面過患以音省略說因為從普通指示應當了知多義,或應當以pi詞省略了知這意義。因為未說的義以總攝方式如說而了知,且這裡應當以一部分同形殘餘方式見義面過患和麵非過患為面過患。因為如此因為義圓滿支援"他人十六種心顯著"語。所以這說： "應說余的取,以譬喻等; 以pi等省略,或以殘餘方。 不同聲三種,同四種; 從普通指示,智者應了知。" 以"有貪心"等在經中說的十六種心。 245. "在宿住智譬喻"指對宿住智,或在宿住智中顯示的譬喻。但為什麼在經中只在譬喻取三村為清凈責難說"那天"等。名為那天所作事對普通有情也多顯著。所以世尊只取那天能去的三村,不取更多的意思。雖然在經中沒有取那天,但考慮以取三村意指正那天所作事應當見在注中作取那天。且應當見以取那天所到三村也顯示對大決意等其他得宿住智者在三有中所作事也多顯著。因為爲了這義也取三村。"在三有所作事"指在未來前在現法今和前的已作事。

1. Pāḷiyaṃ rathikāya vīthiṃ sañcaranteti aññāya rathikāya aññaṃ rathiṃ sañcaranteti attho, tena aparāparaṃ sañcaraṇaṃ dassitanti āha 『『aparāparaṃ sañcarante』』ti, taṃtaṃkiccavasena ito cito ca sañcaranteti vuttaṃ hoti, ayamevattho rathivīthisaddānamekatthattā. Siṅghāṭakamhīti vīthicatukke. Pāsādo viya bhikkhussa karajakāyo daṭṭhabbo tattha patiṭṭhitassa daṭṭhabbadassanasiddhito. Maṃsacakkhumato hi dibbacakkhusamadhigamo. Yathāha 『『maṃsacakkhussa uppādo, maggo dibbassa cakkhuno』』ti (itivu. 61). Cakkhumā puriso viya ayameva dibbacakkhuṃ patvā ṭhito bhikkhu daṭṭhabbassa dassanato. Gehaṃ pavisanto, tato nikkhamanto viya ca mātukucchiṃ paṭisandhivasena pavisanto, tato ca vijātivasena nikkhamanto mātukucchiyā gehasadisattā. Tathā hi vuttaṃ 『『mātaraṃ kuṭikaṃ brūsi, bhariyaṃ brūsi kulāvaka』』nti (saṃ. ni. 1.19). Ayaṃ aṭṭhakathāmuttako nayo – gehaṃ pavisanto viya attabhāvaṃ upapajjanavasena okkamanto, gehā nikkhamanto viya ca attabhāvato cavanavasena apakkamanto attabhāvassa gehasadisattā. Vuttañhi 『『gahakāraka diṭṭhosi, puna gehaṃ na kāhasī』』ti (dha. pa. 154).

Aparāparaṃ sañcaraṇakasattāti punappunaṃ saṃsāre paribbhamanakasattā. Abbhokāsaṭṭhāneti ajjhokāsadesabhūte. Majjheti nagarassa majjhabhūte siṅghāṭake. Tattha tatthāti tasmiṃ tasmiṃ bhavekadese. Nibbattasattāti uppajjamānakasattā. Iminā hi tasmiṃ tasmiṃ bhave jātasaṃvaddhe satte vadati, 『『aparāparaṃ sañcaraṇakasattā』』ti pana etena tathā aniyamitakālike sādhāraṇasatte. Evañhi tesaṃ yathākkamaṃ sañcaraṇakasannisinnakajanopamatā upapannā hotīti. Tīsu bhavesu nibbattasattānaṃ āvibhūtakāloti ettha pana vuttappakārānaṃ sabbesampi sattānaṃ aniyamato gahaṇaṃ veditabbaṃ.

Nanu cāyaṃ dibbacakkhukathā, atha kasmā 『『tīsu bhavesū』』ti catuvokārabhavassāpi saṅgaho kato. Na hi so arūpadhammārammaṇoti anuyogaṃ pariharanto 『『idañcā』』tiādimāha. Tattha 『『idanti tīsu bhavesu nibbattasattānanti idaṃ vacana』』nti (dī. ni. ṭī.

我來幫你直譯這段巴利文： 247. 在經中"在馬路遊行于街"意思是從一馬路到另一馬路遊行,以它顯示反覆遊行所以說"反覆遊行",意思是說因為各種事務而從這裡那裡遊行,這正是意義因為馬路街詞一義。"在十字路"指在四街。應當見比丘的所生身如宮殿因為住在那裡見應見成就。因為從肉眼得天眼。如說"肉眼的生起,是天眼的道路"。這個得天眼住立的比丘如有眼人因為見應見。如進入房屋從那裡出來如以結生方式進入母胎從那裡以出生方式出來因為母胎如房屋。如是說"你說母為小屋,你說妻為鳥巢"。這是註釋之外的方法 - 如進入房屋以投生方式進入自體,如從房屋出來以死亡方式從自體離開因為自體如房屋。因為說"造屋者已見你,不再造房屋"。 "反覆遊行有情"指在輪迴中一再流轉的有情。"在露地處"指成為露地處。"在中"指成為城市中間的十字路。"在那裡那裡"指在那個那個有一分。"生起有情"指正生起的有情。因為以這個說在那個那個有中生長的有情,但以"反覆遊行有情"這個[說]如此不限定時的共通有情。因為如此它們依次與遊行者坐著的人的譬喻性適合。但"在三有生起有情的顯現時"這裡應當知取所說種類一切有情無限定。 但這是天眼論,那為什麼以"在三有"攝四蘊有。因為它不是無色法所緣的責難解釋說"且這"等。那裡"這指在三有生起有情這個語";

1.247) ayamettha ācariyassa mati, evaṃ sati aṭṭhakathācariyehi aṭṭhakathāyameva yathāvutto anuyogo pariharitoti. Ayaṃ panettha amhākaṃ khanti – nanu cāyaṃ dibbacakkhukathā, atha kasmā 『『dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne』』tiādinā avisesato catuvokārabhavūpagassāpi saṅgaho kato. Na hi so arūpadhammārammaṇoti anuyogaṃ pariharanto 『『idañcā』』tiādimāha. Tattha idanti 『『satte passati cavamāne upapajjamāne』』tiādivacanaṃ. Evañhi sati aṭṭhakathācariyehi pāḷiyameva yathāvutto anuyogo pariharitoti. Yadaggena so pāḷiyaṃ pariharito, tadaggena aṭṭhakathāyampi tassā atthavaṇṇanābhāvato. Desanāsukhatthamevāti kevalaṃ desanāsukhatthaṃ eva avisesena vuttaṃ, na pana catuvokārabhavūpagānaṃ dibbacakkhussa āvibhāvasabbhāvato. 『『Ṭhapetvā arūpabhava』』nti vā 『『dvīsu bhavesū』』ti vā satte passati kāmāvacarabhavato, rūpāvacarabhavato ca cavamāneti vā kāmāvacarabhave, rūpāvacarabhave ca upapajjamāneti vā vuccamānā hi desanā yathārahaṃ bhedyabhedakādivibhāvanena sukhāsukhāvabodhā ca na hoti, avisesena pana evameva vuccamānā sukhāsukhāvabodhā ca. Desetuṃ, avabodhetuñca sukaratāpayojanañhi 『『desanāsukhattha』』nti vuttaṃ. Kasmāti āha 『『āruppe…pe… natthī』』ti, dibbacakkhugocarabhūtānaṃ rūpadhammānamabhāvatoti vuttaṃ hoti.

Āsavakkhayañāṇakathāvaṇṇanā

248.Idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ, na lokiyābhiññāsu viya abhiññāpādakaṃ. Vipassanāpādakanti ca vipassanāya padaṭṭhānabhūtaṃ, vipassanā ca nāmesā tividhā vipassakapuggalabhedena mahābodhisattānaṃ vipassanā, paccekabodhisattānaṃ vipassanā, sāvakānaṃ vipassanā cāti. Tattha mahābodhisattānaṃ, paccekabodhisattānañca vipassanā cintāmayañāṇasambandhikā sayambhuñāṇabhūtā, sāvakānaṃ pana sutamayañāṇasambandhikā paropadesasambhūtā. Sā 『『ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā』』tiādinā anekadhā, arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānañca aññataramukhavasena anekadhā ca visuddhimagge (visuddhi. 2.664) nānānayato vibhāvitā, mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutaññāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ paripākaṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti , yaṃ aṭṭhakathāsu 『『mahāvajirañāṇa』』nti vuccati, yassa ca pavattivibhāgena catuvīsatikoṭisatasahassappabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhyā devasikaṃ satthu vaḷañjanasamāpattiyo vuccanti. Svāyaṃ buddhānaṃ vipassanācāro paramatthamañjusāyaṃ visuddhimaggavaṇṇanāyaṃ (visuddhi. ṭī.

我來 助你直譯這段巴利文： 1.247)這裡這是阿阇黎的意見,如此則註釋師們在註釋中已解釋如所說的責難。但這裡這是我們的見解 - 但這是天眼論,那為什麼以"以清凈超越人的天眼見有情死時生時"等無差別攝四蘊有。因為它不是無色法所緣的責難解釋說"且這"等。那裡"這"指"見有情死時生時"等語。因為如此註釋師們在經中已解釋如所說的責難。以此它在經中解釋,以此在註釋中因為它是義釋。"只為教說安樂"指只為教說安樂無差別說,但不是因為四蘊有有情的天眼顯現存在。或"除無色有"或"在二有"或說"從欲界有和色界有死時見有情"或說"在欲界有和色界有生時"因為教說以如理寬狹等顯明而不是苦樂了知,但無差別如此說而是苦樂了知。因為教說和了知容易的目的所以說"為教說安樂"。為什麼說"在無色等無"指因為無天眼境的色法。 漏盡智論釋 248. 這裡應當知觀的足處第四禪心,不如在世間神通那樣是神通足處。"觀的足處"指成為觀的所依,且這觀名為三種以觀行者人的差別:大菩薩的觀、辟支菩薩的觀、聲聞的觀。那裡大菩薩和辟支菩薩的觀與思所成智相應成為自覺智,但聲聞的從聞所成智相應從他教生起。它如"除非想非非想處從其餘色無色禪之一出起"等多種,以無色門在界差別說的那些那些界把握門之一門多種在清凈道從種種方法顯明,但大菩薩以二十四俱胝百千門趣差別從種種方法一切知智所依的聖道智的所依成為前分智的胎使取趣圓熟最深細微不共他的觀智,它在諸註釋中稱為"大金剛智",以它的轉起差別以二十四俱胝百千差別的足處所入定的二十四俱胝百千數每天說師入定。這在佛的觀行在勝義寶函清凈道注;

1.144) uddesato ācariyena dassito, tato so atthikehi gahetabbo. Idha pana sāvakānaṃ vipassanāva adhippetā.

『『Āsavānaṃ khayañāṇāyā』』ti idaṃ kiriyāpayojanabhūte tadatthe sampadānavacanaṃ, tasmā asatipi payojanavācake payojanavaseneva attho veditabboti āha 『『khayañāṇanibbattanatthāyā』』ti. Evamīdisesu. Nibbānaṃ, arahattamaggo ca ukkaṭṭhaniddesena idha khayo nāma, tattha ñāṇaṃ khayañāṇaṃ, tassa nibbattanasaṅkhāto attho payojanaṃ, tadatthāyāti attho. Khepeti pāpadhamme samucchindatīti khayo, maggo. So pana pāpakkhayo āsavakkhayena vinā natthi, tasmā 『『khaye ñāṇa』』nti (dha. sa. suttantadukamātikā 148) ettha khayaggahaṇena āsavakkhayova vuttoti dasseti 『『āsavānaṃ khayo』』ti iminā. Anuppāde ñāṇanti āsavānamanuppādabhūte ariyaphale ñāṇaṃ. Khīyiṃsu āsavā etthāti khayo, phalaṃ. Samitapāpatāya samaṇo, samitapāpatā ca nippariyāyato arahattaphalenevāti āha 『『āsavānaṃ khayā samaṇo hotīti ettha phala』』nti. Khayāti ca khīṇattāti attho. Khīyanti āsavā etthāti khayo, nibbānaṃ. 『『Āsavakkhayā』』ti pana samāsavasena dvibhāvaṃ katvā vuttattā 『『āsavānaṃ khayo』』ti padassa atthuddhāre āsavakkhayapadaggahaṇaṃ.

『『Paravajjānupassissā』』tiādigāthā dhammapade (dha. pa. 253). Tattha ujjhānasaññinoti garahasaññino. Arāti dūrā. 『『Arā siṅghāmi vārija』』ntiādīsu (saṃ. ni. 1.234; jā. 1.6.116) viya hi dūratthoyaṃ nipāto. 『『Ārā』』tipi pāṭho. Arāsaddo viya ārāsaddopi dūratthe eko nipātoti veditabbo. Tadeva hi padaṃ saddasatthe udāhaṭaṃ. Kāmañca dhammapadaṭṭhakathāyaṃ 『『arahattamaggasaṅkhātā ārā dūraṃ gatova hotī』』ti (dha. pa. aṭṭha.

我來 助你直譯這段巴利文： 1.144)由阿阇黎以概說顯示,從那有意者應當取。但這裡只意指聲聞的觀。 "為漏盡智"這是對作為行為目的的彼義的與格語,所以雖無目的語也應當以目的方式了知義所以說"為生起盡智"。如是在此類。涅槃和阿羅漢道以勝說這裡名為盡,在那裡智為盡智,稱為生起的義是目的,為那義的意思。滅盡惡法斷除故為盡,道。但那惡盡無離漏盡,所以"於盡智"這裡以取盡說漏盡以"漏盡"這個顯示。無生智指在諸漏成為無生的聖果智。漏滅盡於此為盡,果。因靜息惡故為沙門,且靜息惡無譬喻只以阿羅漢果所以說"從漏盡成為沙門這裡果"。且"從盡"意思是因為已盡。漏滅盡於此為盡,涅槃。但"漏盡"以複合詞方式作兩分說所以在解釋"漏盡"詞義時取漏盡詞。 "見他過"等偈在法句。那裡"憎責想"指誹謗想。"遠"指遠離。因為如"遠我去水生"等這助詞在遠義。也讀作"遠"。應當知遠詞如ara詞也是一個遠義助詞。因為正是那詞在聲論引用。雖然在法句注"名為阿羅漢道的遠已去遠";;

2.253) vuttaṃ, tathāpi āsavavaḍḍhiyā saṅkhāre vaḍḍhento visaṅkhārato suvidūradūro, tasmā 『『ārā so āsavakkhayā』』ti ettha āsavakkhayapadaṃ visaṅkhārādhivacanampi sambhavatīti āha 『『nibbāna』』nti. Khayanaṃ khayo, āsavānaṃ khaṇanirodho. Sesaṃ tassa pariyāyavacanaṃ. Bhaṅgo āsavānaṃ khayoti vuttoti yojanā. Idha pana nibbānampi maggopi avinābhāvato. Na hi nibbānamanārabbha maggeneva āsavānaṃ khayo hotīti.

Tanninnanti tasmiṃ āsavānaṃ khayañāṇe ninnaṃ. Sesaṃ tasseva vevacanaṃ. Pāḷiyaṃ idaṃ dukkhanti dukkhassa ariyasaccassa paricchinditvā, anavasesetvā ca tadā tassa bhikkhuno paccakkhato gahitabhāvadassananti dassetuṃ 『『ettaka』』ntiādi vuttaṃ. Tattha hi ettakaṃ dukkhanti tassa paricchijja gahitabhāvadassanaṃ. Na ito bhiyyoti anavasesetvā gahitabhāvadassanaṃ. Tenāha 『『sabbampi dukkhasacca』』ntiādi. Sarasalakkhaṇapaṭivedhavasena pajānanameva yathābhūtaṃ pajānanaṃ nāmāti dasseti 『『sarasalakkhaṇapaṭivedhenā』』ti iminā. Rasoti sabhāvo rasitabbo jānitabboti katvā, attano raso saraso, so eva lakkhaṇaṃ, tassa asammohato paṭivijjhanenāti attho. Asammohato paṭivijjhanañca nāma yathā tasmiṃ ñāṇe pavatte pacchā dukkhasaccassa sarūpādiparicchede sammoho na hoti, tathā tassa pavattiyeva. Tena vuttaṃ 『『yathābhūtaṃ pajānātī』』ti. 『『Nibbattika』』nti iminā 『『dukkhaṃ samudeti etasmāti dukkhasamudayo』』ti nibbacanaṃ dasseti. Tadubhayanti dukkhaṃ, dukkhasamudayo ca. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma. Ṭhānanti hi kāraṇaṃ vuccati tiṭṭhati ettha phalaṃ tadāyattatāyāti katvā. Tadubhayaṃ patvāti ca tadubhayavato puggalassa tadubhayassa patti viya vuttā. Puggalasseva hi ārammaṇakaraṇavasena nibbānappatti, na tadubhayassa. Apica patvāti pāpuṇanahetu, puggalassa ārammaṇakaraṇavasena samāpajjanatoti attho. Asamānakattuke viya hi samānakattukepi tvāpaccayassa hetvatthe pavatti saddasatthesu pākaṭā. Appavattīti appavattinimittaṃ 『『na pavattati tadubhayametenā』』ti katvā, appavattiṭṭhānaṃ vā 『『na pavattati tadubhayametthā』』ti katvā, anena ca 『『dukkhaṃ nirujjhati ettha, etenāti vā dukkhanirodho』』ti nibbacanaṃ dasseti, dukkhasamudayassa pana gahaṇaṃ taṃnibbattakassa nirujjhanato tassāpi nirujjhanadassanatthanti daṭṭhabbaṃ. Nibbānapadeyeva ta-saddo nivattatīti ayaṃ-saddo puna vutto. Sabbanāmikañhi padaṃ vuttassa vā liṅgassa gāhakaṃ, vuccamānassa vā. Tassāti dukkhanirodhassa. Sampāpakanti sacchikaraṇavasena sammadeva pāpakaṃ, etena ca 『『dukkhanirodhaṃ gamayati, gacchati vā etāyāti dukkhanirodhagāminī, sāyeva paṭipadā dukkhanirodhagāminipaṭipadā』』ti nibbacanaṃ dasseti.

我來 幫你直譯這段巴利文： 2.253) 說,如此以增長漏增長諸行從無為甚遠遠,所以"他遠離漏盡"這裡漏盡詞也可能是無為的同義詞所以說"涅槃"。滅盡為盡,諸漏的剎那滅。余是它的同義語。破壞諸漏為盡如是結合。但這裡涅槃和道因為不相離。因為無緣涅槃不只以道有漏盡。 "傾向彼"指傾向彼漏盡智。余是它的異名。在經中"這是苦"指顯示苦聖諦限定且不遺余時那比丘現見取所以說"如是多"等。那裡"如是多苦"指顯示他限定取。"不過此"指顯示無遺余取。所以說"一切苦諦"等。只以自相特相通達方式了知名為如實了知顯示以"以自相特相通達"這個。味指本性,應嘗應知故,自味為自相,它即特相,以不迷惑通達的意思。且名為不迷惑通達指如在那智轉起后對苦諦自性等限定無迷惑,如此它的轉起。所以說"如實了知"。以"生起"這個顯示"苦從此生起為苦集"的語源。"彼二"指苦和苦集。"至何處"指以涅槃作為道的所緣緣義的因來。因為說處為因,果住此依彼故。且"至彼二"如說有彼二者的人得彼二。因為只人以所緣作方式得涅槃,非彼二。或者"至"指得因,意思是人以所緣作方式入定。因為在諸聲論中顯示tvā詞綴在同主格如不同主格也以因義轉起。"不轉起"指不轉起因"彼二不以此轉起"故,或不轉起處"彼二不於此轉起"故,以此顯示"苦於此滅或以此滅為苦滅"的語源,但取苦集因為生起者滅,應當見顯示它也滅。在涅槃詞ta音返回故再說ayaṃ音。因為代名詞取已說或將說的語。"它"指苦滅。"能令達"指以證得方式善令達,以此顯示"令達苦滅或以此去為苦滅行,它即是道為苦滅行道"的語源。

Kilesavasenāti āsavasaṅkhātakilesavasena. Tadeva āsavapariyāyena dassento puna āha, tasmā na ettha punaruttidosoti adhippāyo. Pariyāyadesanābhāvo nāma hi āveṇiko buddhadhammoti heṭṭhā vuttovāyamattho. Nanu ca āsavānaṃ dukkhasaccapariyāyova atthi, na sesasaccapariyāyo, atha kasmā sarūpato dassitasaccāniyeva kilesavasena pariyāyato puna dassento evamāhāti vuttanti? Saccaṃ, taṃsambandhattā pana sesasaccānaṃ taṃsamudayādipariyāyopi labbhatīti katvā evaṃ vuttanti veditabbaṃ. Dukkhasaccapariyāyabhūtaāsavasambandhāni hi āsavasamudayādīnīti, saccāni dassentotipi yojetabbaṃ. 『『Āsavānaṃ khayañāṇāyā』』ti āraddhattā cettha āsavānameva gahaṇaṃ, na sesakilesānaṃ tathā anāraddhattāti daṭṭhabbaṃ. Tathā hi 『『kāmāsavāpi cittaṃ vimuccatī』』tiādinā (dī. ni. 1.248; ma. ni. 1.433; 3.19) āsavavimuttasīseneva sabbakilesavimutti vuttā. 『『Idaṃ dukkhanti yathābhūtaṃ pajānātī』』tiādinā missakamaggova idha kathito lokiyavipassanāya lokuttaramaggassa missakattāti vuttaṃ 『『saha vipassanāya koṭippattaṃ maggaṃ kathesī』』ti. 『『Jānato passato』』ti iminā tayopi pariññāsacchikiriyābhāvanābhisamayā vuttā catusaccapajānanāya eva catukiccasiddhito, pahānābhisamayo pana pārisesato 『『vimuccatī』』ti iminā vuttoti āha 『『maggakkhaṇaṃ dassetī』』ti. Cattāri hi kiccāni catusaccapajānanāya eva siddhāni. Yathāha 『『taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādī』』tiādi (saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.29). Ayaṃ aṭṭhakathāmuttako nayo – jānato passatoti ca hetuniddeso, 『『jānanahetu passanahetu kāmāsavāpi cittaṃ vimuccatī』』tiādinā yojanā. Kāmañcettha jānanapassanakiriyānaṃ, vimuccanakiriyāya ca samānakālatā, tathāpi dhammānaṃ samānakālikānampi paccayapaccayuppannatā sahajātādikoṭiyā labbhatīti, hetugabbhavisesanatādassanametantipi vadanti.

Bhavāsavaggahaṇena cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassāpi saṅgaho daṭṭhabbo, adhunā pana 『『diṭṭhāsavāpi cittaṃ vimuccatī』』ti katthaci pāṭho dissati, so na porāṇo, pacchā pamādalikhitoti veditabbo. Bhayabheravasuttasaṃvaṇṇanādīsu (ma. ni. aṭṭha.

我來 助你直譯這段巴利文： "以煩惱方式"指以名為漏的煩惱方式。正以漏的同義顯示再說,所以這裡無重複過失的意思。因為同義教說性名為佛法的特性如前已說這義。但是漏只有苦諦同義,沒有餘諦同義,那為什麼說以顯示自性的諸諦以煩惱方式同義再顯示如是說?誠然,但應當知因為余諦與它相關所以得它的集等同義而如是說。因為與苦諦同義的漏相關的是漏集等且應當結合爲顯示諸諦。且因為開始"為漏盡智"這裡只取漏,不取余煩惱因為如此未開始應當見。如是以"從欲漏心解脫"等以漏解脫為首說一切煩惱解脫。以"如實了知這是苦"等這裡說混合道因為世間觀與出世間道混合所以說"說與觀一起達頂點的道"。以"知見"這個說三遍知證悟修所證因為以了知四諦成就四作用,但斷證以剩餘以"解脫"這個說所以說"顯示道剎那"。因為四作用以了知四諦成就。如說"諸比丘,這苦聖諦應遍知在前未聞法中生起眼"等。這是註釋之外的方法 - "知見"是因說明,以"因知因見從欲漏心解脫"等結合。雖然這裡知見作用和解脫作用同時,如此諸法雖同時也以俱生等方得因果性,且說這是顯示含因限定。 且這裡以取有漏如有貪一樣也對治有見應當見也攝取見漏,但現在"從見漏心解脫"某處見讀誦,它非古老,應當知後來錯誤書寫。在怖畏經注等;

1.54) anekāsupi tatheva saṃvaṇṇitattā. Ettha ca kiñcāpi pāḷiyaṃ saccapaṭivedho aniyamitapuggalassa aniyamitakālavasena vutto, tathāpi abhisamayakāle tassa paccuppannataṃ upādāya 『『evaṃ jānato evaṃ passato』』ti vattamānakālaniddeso kato, so ca kāmaṃ kassaci maggakkhaṇato paraṃ yāvajjatanā atītakāliko eva, sabbapaṭhamaṃ panassa atītakālikattaṃ phalakkhaṇena veditabbanti āha 『『vimuttasminti iminā phalakkhaṇa』』nti. Paccavekkhaṇañāṇanti phalapaccavekkhaṇañāṇaṃ tathā ceva vuttattā. Taggahaṇena pana tadavinābhāvato sesāni niravasesāni gahetabbāni, ekadesāni vā aparipuṇṇāyapi paccavekkhaṇāya sambhavato. 『『Khīṇā jātī』』tiādīhi padehi 『『nāparaṃ itthattāyā』』ti padapariyosānehi. Tassāti paccavekkhaṇañāṇassa. Bhūminti pavattiṭṭhānaṃ. Nanu ca 『『vimuttasmiṃ vimutta』』nti vuttaṃ phalameva tassa ārammaṇasaṅkhātā bhūmi, atha kathaṃ 『『khīṇā jātī』』tiādīhi tassa bhūmidassananti codanaṃ sodhetuṃ 『『tena hī』』tiādi vuttaṃ. Yasmā pana pahīnakilesapaccavekkhaṇena vijjamānassāpi kammassa āyatiṃ appaṭisandhikabhāvato 『『khīṇā jātī』』ti pajānāti, yasmā ca maggapaccavekkhaṇādīhi 『『vusitaṃ brahmacariya』』ntiādīni pajānāti, tasmā 『『khīṇā jātī』』tiādīhi tassa bhūmidassananti vuttaṃ hoti. 『『Tena ñāṇenā』』ti hi yathārutato, avinābhāvato ca gahitena pañcavidhena paccavekkhaṇañāṇenāti attho.

我來幫你直譯這段巴利文： 1.54. 因為在許多也如此註釋。且這裡雖然在經中說諦通達以無限定人的無限定時方式,如此也緣證悟時它的現在性作"如是知如是見"的現在時說明,且它雖然對某些從道剎那后直到今天只是過去時,但應當知它最初的過去時性以果剎那所以說"以'已解脫'這個[顯示]果剎那"。"省察智"指果省察智因為如此說。但以取它因為與它不相離應當取余無餘,或取一部分因為不圓滿的省察也可能。以"生已盡"等詞直到"不再有這"詞結束。"它"指省察智。"地"指轉起處。但說"已解脫中解脫"只果是它名為所緣的地,那為什麼以"生已盡"等顯示它的地為清凈責難說"因為它"等。但因為以已斷煩惱省察雖有業因為未來無結生性了知"生已盡",且因為以道省察等了知"梵行已住"等,所以說以"生已盡"等顯示它的地。因為"以彼智"就如所說,且因為不相離取的五種省察智的意思。

『『Khīṇā jātī』』ti ettha sotujanānaṃ suviññāpanatthaṃ parammukhā viya codanaṃ samuṭṭhāpeti 『『katamā panā』』tiādinā. Yena panādhippāyena codanā katā, tadadhippāyaṃ pakāsetvā parihāraṃ vattukāmo 『『na tāvassā』』tiādimāha. 『『Na tāva…pe… vijjamānattā』』ti vakkhamānameva hi atthaṃ manasi katvā ayaṃ codanā samuṭṭhāpitā, tattha na tāvassa atītājāti khīṇāti assa bhikkhuno atītā jāti, na tāva maggabhāvanāya khīṇā. Tattha kāraṇamāha 『『pubbeva khīṇattā』』ti, maggabhāvanāya purimatarameva nirujjhanavasena khīṇattāti adhippāyo. Na anāgatā assa jāti khīṇā maggabhāvanāyāti yojanā. Tattha kāraṇamāha 『『anāgate vāyāmābhāvato』』ti, idañca anāgatabhāvasāmaññameva gahetvā lesena codanādhippāyavibhāvanatthaṃ vadati, na anāgatavisesaṃ anāgate maggabhāvanāya khepanapayogābhāvatoti attho. Vijjamāneyeva hi payogo sambhavati, na avijjamāneti vuttaṃ hoti. Anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva. Tenāha 『『yā pana maggassā』』tiādi. Anāgatavisesoti ca abhāvite magge uppajjanāraho anantarajātibhedo vuccati. Na paccuppannā assa jāti khīṇā maggabhāvanāyāti yojanā. Tattha kāraṇamāha 『『vijjamānattā』』ti, ekabhavapariyāpannatāya vijjamānattāti attho. Tattha tattha bhave paṭhamābhinibbattilakkhaṇā hi jāti. 『『Yā panā』』tiādinā pana maggabhāvanāya kilesahetuvināsanamukhena anāgatajātiyā eva khīṇabhāvo pakāsitoti daṭṭhabbaṃ. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ, pubbapadadvayepettha uttarapadalopo. Ekacatupañcakkhandhappabhedāti etthāpi eseva nayo. 『『Taṃ so』』tiādi 『『kathañca naṃ pajānātī』』ti codanāya sodhanāvacanaṃ. Tattha tanti yathāvuttaṃ jātiṃ. Soti khīṇāsavo bhikkhu. Paccavekkhitvāti pajānanāya pubbabhāge pahīnakilesapaccavekkhaṇadassanaṃ. Evañca katvā paccavekkhaṇaparamparāya tathā pajānanā siddhāti daṭṭhabbaṃ. Paccavekkhaṇantaravibhāvanatthameva hi 『『jānanto pajānātī』』ti vattamānavacanadvayaṃ vuttaṃ, jānanto hutvā, jānanahetu vā pajānāti nāmāti attho.

Brahmacariyavāso nāma ukkaṭṭhaniddesato maggabrahmacariyassa nibbattanamevāti āha 『『parivuttha』』nti, samantato niravasesena vasitaṃ pariciṇṇanti attho. Kasmā panidaṃ so atītakālavasena pajānātīti anuyogenāha 『『puthujjanakalyāṇakena hi saddhi』』ntiādi. Puthujjanakalyāṇakopi hi heṭṭhā vuttalakkhaṇo sotāpattiphalasacchikiriyāya paṭipanno nāma dakkhiṇavibhaṅgasuttādīsu (ma. ni.

我來幫你直譯這段巴利文： "生已盡"這裡爲了易令凡夫瞭解如對他人生起責難以"但哪個"等。但以何意圖作責難,顯示彼意圖欲說解釋說"還不"等。因為思考即將說的"還不等因為存在"的義而生起這責難,那裡"還不他的過去生已盡"指這比丘的過去生,還不以修道已盡。那裡說原因"因為先已盡",意思是以修道更先以滅方式已盡。"他的未來生不以修道已盡"如是結合。那裡說原因"因為在未來無努力",且這隻取未來性的一般以緣顯示責難意圖之義說,不[取]未來差別因為在未來無修道滅盡加行的意思。因為說只在存在有加行,不在不存在。但這裡意指未來差別,且得它的滅盡也有努力。所以說"但以道"等。且"未來差別"說在未修道應生的無間生差別。"他的現在生不以修道已盡"如是結合。那裡說原因"因為存在",意思是因為攝於一有而存在。因為在那那有中初生起相是生。但應當見以"但"等以修道經由滅煩惱因顯示只未來生已儘性。"在一四五蘊有"指取三有為如所說方式顯示生無餘已儘性,這裡前二詞也省略后詞。"一四五蘊差別"這裡也這方法。"他彼"等是清凈"但如何了知它"的責難語。那裡"彼"指如所說生。"他"指漏盡比丘。"省察"指顯示了知前分省察已斷煩惱。且如是作應當見以省察相續成就如是了知。因為只為顯示省察差別說兩個現在語"知而了知",成為知者,或以知因名爲了知的意思。 名為梵行住以勝說只生起道梵行所以說"已住",意思是已遍住修習無餘。但為什麼他以過去時方式了知這以追問說"因為與善凡夫"等。因為善凡夫也如前說相為證預流果道行者名在財分別經等;

3.379) tathā eva vuttattā. Vasanti nāmāti vasantā eva nāma honti, na vutthavāsā. Tasmāti vutthavāsattā. Nanu ca 『『so 『idaṃ dukkha』』nti yathābhūtaṃ pajānātī』』tiādinā pāḷiyaṃ sammādiṭṭhiyeva vuttā, na sammāsaṅkappādayo, atha kasmā 『『catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhaṃ kiccaṃ niṭṭhāpita』』nti aṭṭhaṅgikassa maggassa sādhāraṇato vuttanti? Sammāsaṅkappādīnampi catukiccasādhanavasena pavattito. Sammādiṭṭhiyā hi catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi sesānaṃ dukkhasacce pariññābhisamayānuguṇāva pavatti, itarasaccesu ca nesaṃ pahānābhisamayādivasena pavatti pākaṭā evāti. Dukkhanirodhamaggesu yathākkamaṃ pariññāsacchikiriyābhāvanāpi yāvadeva samudayapahānatthāti katvā tadattheyeva tāsaṃ pakkhipanena 『『kataṃ karaṇīya』』nti padassa adhippāyaṃ vibhāvetuṃ 『『tenā』』tiādi vuttaṃ. 『『Dukkhamūlaṃ samucchinna』』nti imināpi tadeva pakārantarena vibhāveti.

Kasmā panettha 『『kataṃ karaṇīya』』nti atītaniddeso katoti āha 『『puthujjanakalyāṇakādayo』』tiādi. Ime pakārā itthaṃ, tabbhāvo itthattanti dasseti 『『itthabhāvāyā』』ti iminā, āya-saddo ca sampadānatthe, tadatthāyāti attho. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti vuttaṃ 『『evaṃ soḷasakiccabhāvāyā』』ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti magge paccavekkhite taṃkiccapaccavekkhaṇāyapi sukhena siddhito. Evaṃ sādhāraṇato catūsu maggesu paccekaṃ catukiccavasena soḷasakiccabhāvaṃ pakāsetvā tesupi kiccesu pahānameva padhānaṃ tadatthattā itaresaṃ pariññādīnanti tadeva visesato pakāsetuṃ 『『kilesakkhayabhāvāya vā』』ti āha.

Apica purimanayena paccavekkhaṇaparamparāya paccavekkhaṇavidhiṃ dassetvā idāni padhānattā pahīnakilesapaccavekkhaṇavidhimeva dassetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Dutiyavikappe ayaṃ pakāro itthaṃ, tabbhāvo itthattaṃ, āyasaddo cettha sampadānavacanassa kāriyabhūto nissakkattheti dasseti 『『itthabhāvato』』ti iminā. 『『Imasmā evaṃ pakārā』』ti pana vadanto pakāro nāma pakāravantato atthato bhedo natthi. Yadi hi so bhedo assa, tasseva so pakāro na siyā, tasmā itthaṃ-saddo pakāravantavācako, atthato pana abhedepi sati avayavāvayavitādinā bhedaparikappanāvasena siyā kiñci bhedamatthaṃ, tasmā itthattasaddo pakāravācakoti dasseti. Ayamidha ṭīkāyaṃ, (dī. ni. ṭī. 1.248) majjhimāgamaṭīkāvinayaṭīkādīsu (sārattha. ṭī. 1.14) ca āgatanayo.

Saddavidū pana pavattinimittānusārena evamicchanti – ayaṃ pakāro assāti itthaṃ, pakāravanto. Vicitrā hi taddhitavutti. Tassa bhāvo itthattaṃ, pakāro, imamatthaṃ dassento 『『itthabhāvato imasmā evaṃ pakārā』』ti āhāti. Paṭhamavikappepi yathārahaṃ esa nayo. Idāni vattamānakhandhasantānāti sarūpakathanaṃ. Aparanti anāgataṃ. 『『Ime pana pañcakkhandhā pariññātā tiṭṭhantī』』ti idāni pāṭho, 『『ime pana carimakattabhāvasaṅkhātā pañcakkhandhā pariññātā tiṭṭhantī』』ti pana majjhimāgamavinayaṭīkādīsu, (sārattha. ṭī. 1.14) idha ca ṭīkāyaṃ (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 379. 正如所說那樣。所謂"居住"是指正在居住，而不是已經住過。"因此"是指因為已經住過。然而在"他如實了知'這是苦'"等經文中只提到正見，而沒有提到正思維等，那麼為什麼說"在四諦中以四道完成了知、斷除、證悟、修習等十六種作用"是八正道共同的呢？因為正思維等也是通過完成四種作用而運作的。當正見在四諦中以完成了知等作用而運作時，正思維等其餘專案在苦諦中也隨順了知現觀而運作，在其他諸諦中它們以斷除現觀等方式運作也是明顯的。在苦、滅、道諦中，了知、證悟、修習等依次都是爲了斷除集諦而設，因此爲了說明"所作已辦"這句話的含義，才說"因此"等等。"已斷除苦的根本"這句話也是從另一個角度說明同樣的意思。 為什麼在這裡用過去時說"所作已辦"呢？爲了解釋這點才說"從凡夫賢善"等等。"爲了這種狀態"這個詞中，"這些形態如是"，其狀態為"如是性"，其中āya詞是表示與格，意思是"爲了這個目的"。這裡所說的這些形態是指作為聖道作用的了知等，因此說"爲了如是十六作用"。因為對於觀察聖道的人來說，由於道的力量，這些作用明顯地呈現，當觀察道時，觀察其作用也容易成就。這樣從共同的角度說明了在四道中每一道各有四種作用而成為十六作用之後，在這些作用中，斷除是最主要的，因為其他的了知等是爲了斷除而存在，所以特別說"或爲了斷盡煩惱"。 另外，按照前面的方法顯示了觀察的次第之後，現在爲了顯示斷除煩惱的觀察方法才這樣說的，這也應當要理解。在第二種解釋中，這種形態是"如是"，其狀態是"如是性"，這裡的āya詞是來源格意義的與格語尾的作用，所以說"從這種狀態"。當說"從這樣的形態"時，形態與具有形態的事物在本質上沒有區別。因為如果有區別，那就不是它的形態了，所以"如是"詞表示具有形態的事物，雖然在本質上沒有區別，但通過部分與整體等的區分設定，可能會有某些差異，因此"如是性"詞表示形態。這是在本註釋書、《中部註釋》《律藏註釋》等中出現的解釋方法。 但是語言學家們根據詞源的使用情況這樣認為：有這種形態的是"如是"，即具有形態的。因為接尾詞的用法是多樣的。它的狀態是"如是性"，即形態，爲了顯示這個意思才說"從這種狀態，從這樣的形態"。在第一種解釋中也可以根據情況作如是理解。現在說明"現在的蘊相續"的本質。"未來"指將來。現在經文是"這五蘊已被了知而住"，但在《中部註釋》《律藏註釋》等和本註釋書中作"這最後一期五蘊已被了知而住"。

1.248) ulliṅgitapāṭho. Tattha carimakattabhāvasaṅkhātāti ekasantatipariyāpannabhāvena pacchimakattabhāvakathitā. Pariññātāti maggena paricchijja ñātā. Tiṭṭhantīti appatiṭṭhā anokāsā tiṭṭhanti. Etena hi tesaṃ khandhānaṃ apariññāmūlābhāvena apatiṭṭhābhāvaṃ dasseti. Apariññāmūlikā hi patiṭṭhā, tadabhāvato pana appatiṭṭhābhāvo. Yathāha 『『kabaḷīkāre ce bhikkhave āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha』』ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Tadupamaṃ vibhāveti 『『chinnamūlakā rukkhā viyā』』ti iminā, yathā chinnamūlakā rukkhā mūlābhāvato appatiṭṭhā anokāsā tiṭṭhanti, evametepi apariññāmūlābhāvatoti. Ayamettha opammasaṃsandanā. Carimakacittanirodhenāti parinibbānacittanirodhena. Anupādānoti anindhano. Apaṇṇattikabhāvanti yesu khandhesu vijjamānesu tathā tathā parikappanāsiddhā paññatti, tadabhāvato tassāpi dharamānakapaññattiyā abhāvena apaññattikabhāvaṃ gamissanti. Paṇṇatti paññattīti hi atthato ekaṃ yathā 『『paññāsa paṇṇāsā』』ti. Paññāsa paṇṇādesoti hi akkharacintakā vadanti.

我來將這段巴利文直譯成簡體中文： 248. 這是被引用的經文。其中"所謂最後一期"是指屬於同一相續流中最後的一期生命。"已被了知"是指已被聖道完全認知。"而住"是指無所依止、無處所而住。這是通過顯示這些蘊沒有未被了知的根本，因而沒有依止。因為依止是以未了知為根本的，由於沒有這個根本，所以就沒有依止。正如所說："諸比丘，如果對段食有貪慾、有喜悅、有渴愛，則識在那裡安住增長"等等。 用"如同被砍斷根的樹"來說明這個譬喻，就像被砍斷根的樹由於沒有根而無所依止、無處所而住，同樣這些蘊由於沒有未了知的根本而無所依止。這就是這裡譬喻的對應關係。"以最後心滅"是指以般涅槃心的滅盡。"無所取"是指無薪柴。"成為無概念之狀態"是指當這些蘊存在時，通過種種構想而成立的概念，由於蘊的不存在，連現存的概念也不存在，而達到無概念的狀態。因為"概念"和"施設"在意義上是相同的，就像"五十"（paññāsa）和"五十"（paṇṇāsa）一樣。因為文字學家們說這是"五十"的不同寫法。

1. Yebhuyyena saṃkhipati saṅkucito bhavatīti saṅkhepo, pabbatamatthakaṃ. Tañhi pabbatapādato anukkamena bahulaṃ saṃkhittaṃ saṅkucitaṃ hoti. Tenāha 『『pabbatamatthake』』ti, pabbatasikhareti attho. Ayaṃ aṭṭhakathāmuttako nayo – saṅkhipīyati pabbatabhāvena gaṇīyatīti saṅkhepo, pabbatapariyāpanno padeso, tasmiṃ pabbatapariyāpanne padeseti atthoti. Anāviloti akālusiyo, sā cassa anāvilatā kaddamābhāvena hotīti āha 『『nikkaddamo』』ti. Sapati apadāpi samānā gacchatīti sippi, khuddakā sippi sippiyo kā-kārassa ya-kāraṃ katvā, yo 『『muttiko』』tipi vuccati. Savati pasavatīti sambuko, yaṃ 『『jalasutti, saṅkhalikā』』ti ca voharanti. Samāhāre yebhuyyato napuṃsakapayogoti vuttaṃ 『『sippiyasambuka』』nti. Evamīdisesu. Sakkharāti muṭṭhippamāṇā pāsāṇā. Kathalānīti kapālakhaṇḍāni. Samūhavācakassa ghaṭāsaddassa itthi liṅgassāpi dissanato 『『gumba』』nti padassatthaṃ dasseti 『『ghaṭā』』ti iminā.

Kāmañca 『『sippiyasambukampi sakkharakathalampi macchagumbampi tiṭṭhantampi carantampī』』ti ettha sakkharakathalaṃ tiṭṭhatiyeva, sippiyasambukamacchagumbāni carantipi tiṭṭhantipi, tathāpi sahacaraṇanayena sabbāneva caranti viya evaṃ vuttanti atthaṃ dassento 『『tiṭṭhantampi carantampīti etthā』』tiādimāha. Tattha hi 『『sakkharakathalaṃ tiṭṭhatiyevā』』tiādinā yathāsambhavamatthaṃ dasseti, 『『yathā panā』』tiādinā pana sahacaraṇanayaṃ. Pana-saddo arucisaṃsūcane, tathāpīti attho. Antarantarāti bahūnaṃ gāvīnamantarantarā ṭhitāsu gāvīsu vijjamānāsupi. Gāvoti gāviyo. Itarāpīti ṭhitāpi nisinnāpi. Carantīti vuccanti sahacaraṇanayena. Tiṭṭhantamevātiādīsu ayamadhippāyo – sippiyasambukamacchagumbānaṃ caraṇakiriyāyapi yogato ṭhānakiriyāya anekantattā ekantato tiṭṭhantameva na kadācipi carantaṃ sakkharakathalaṃ upādāya sippiyasambukampi macchagumbampi tiṭṭhantanti vuttaṃ, na tu tesaṃ ṭhānakiriyamupādāya. Tesaṃ pana caraṇakiriyamupādāya 『『carantampī』』ti pi-saddalopo hettha daṭṭhabbo. Itarampi dvayanti sippiyasambukamacchagumbaṃ padavasena evaṃ vuttaṃ. Itarañca dvayanti sippiyasambukamacchagumbameva. Carantanti vuttanti etthāpi tesaṃ ṭhānakiriyamupādāya 『『tiṭṭhantampī』』ti pi-saddalopo, evamettha aṭṭhakathācariyehi sahacaraṇanayo dassito, ācariyadhammapālattherena pana yathālābhanayopi. Tathā hi vuttaṃ 『『kiṃ vā imāya sahacariyāya, yathālābhaggahaṇaṃ panettha daṭṭhabbaṃ. Sakkharakathalassa hi vasena tiṭṭhantanti, sippisambukassa macchagumbassa ca vasena tiṭṭhantampi carantampīti evaṃ yojanā kātabbā』』ti (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 249. 大多數情況下收縮和聚集就是"聚集"，指山頂。因為從山腳逐漸向上，多數是收縮聚集的。因此說"在山頂"，意思是在山峰上。這是一種不在註釋書中的解釋方法：以山的形態被收聚計算為"聚集"，指屬於山的區域，即在那屬於山的區域。"清澈"是指不混濁，這種清澈是由於沒有泥漿，所以說"無泥"。即使沒有腳也能行走的叫做"貝"，小貝叫做"sippiyo"，把ka音變成ya音，也叫做"珍珠貝"。流動、產生的叫做"螺"，也稱為"水螺"、"小螺"。因為複合詞大多用中性，所以說"貝類和螺類"。在這類詞中也是如此。"砂石"是拳頭大小的石塊。"陶片"是碎瓦片。因為表示群體的"ghaṭā"（群）這個詞也可見到陰性詞形，所以用"群"這個詞來說明"gumba"（群）的意思。 雖然在"不論是貝類和螺類，還是砂石陶片，還是魚群，不論是停住的還是遊動的"這句話中，砂石陶片只是停住的，貝類螺類和魚群既可以遊動也可以停住，但是按照伴隨的方式，好像都在遊動，爲了顯示這個意思才說"在'停住的還是遊動的'中"等等。其中以"砂石陶片只是停住"等來說明按照實際情況的意思，以"但是就像"等來說明伴隨的方式。"pana"（但是）這個詞表示不滿意，意思是"雖然如此"。"在其間"是指即使在許多牛群中間有停住的牛。"牛"是指母牛。"其他的也"是指停住的和坐著的。按照伴隨的方式說"在遊動"。在"只是停住"等中的意思是：因為貝類螺類和魚群既有遊動的行為又有停住的行為，停住的行為不是絕對的，所以相對於只是停住從不遊動的砂石陶片來說，貝類螺類和魚群也都說是停住的，而不是相對於它們的停住行為來說。但是相對於它們的遊動行為來說，這裡應當理解省略了"pi"（也）字的"遊動的"。"其他兩類"是指貝類螺類和魚群，這是按照詞的方式這樣說的。"另外兩類"也是指貝類螺類和魚群。在"說是遊動的"中，相對於它們的停住行為來說，也省略了"pi"（也）字的"停住的"。這樣在這裡註釋書作者們顯示了伴隨的方式，而長老法護阿阇黎則也顯示了隨得方式。因為他說："何必要這種伴隨關係呢？這裡應當理解是隨得的獲得。因為依砂石陶片而說'停住的'，依貝類螺類和魚群而說'停住的和遊動的'，應當這樣理解。"

1.249). Alabbhamānassāpi atthassa sahayogīvasena desanāmattaṃ pati sahacaraṇanayo, sādhāraṇato desitassāpi atthassa sambhavavasena vivecanaṃ pati yathālābhanayoti ubhayathāpi yujjati.

Evampettha vadanti – aṭṭhakathāyaṃ 『『sakkharakathalaṃ tiṭṭhatiyeva, itarāni carantipi tiṭṭhantipī』』ti iminā yathālābhanayo dassito yathāsambhavaṃ atthassa vivecitattā, 『『yathā panā』』tiādinā pana sahacaraṇanayo alabbhamānassāpi atthassa sahayogīvasena desanāmattassa vibhāvitattāti , tadetampi anupavajjameva atthassa yuttattā, aṭṭhakathāyañca tathā dassanassāpi sambhavatoti daṭṭhabbaṃ. 『『Tatthā』』tiādi upamāsaṃsandanaṃ. Tīreti udakarahadassa tīre. Udakarahado ca nāma katthaci samuddopi vuccati 『『rahadopi tattha gambhīro, samuddo saritodako』』tiādīsu (dī. ni. 3.278). Katthaci jalāsayopi 『『rahadopi tattha dharaṇī nāma, yato meghā pavassanti, vassā yato patāyantī』』tiādīsu, (dī. ni. 3.281) idhāpi jalāsayoyeva. So hi udakavasena raho cakkhurahādikaṃ dadātīti udakarahado o-kārassa a-kāraṃ katvā. Saddavidū pana 『『udakaṃ haratīti udakarahado niruttinayenā』』ti vadanti.

『『Ettāvatā』』tiādinā catutthajjhānāntaraṃ dassitavipassanāñāṇato paṭṭhāya yathāvuttatthassa sampiṇḍanaṃ. Tattha ettāvatāti 『『puna caparaṃ mahārāja bhikkhu evaṃ samāhite citte…pe… ñāṇadassanāya cittaṃ abhinīharatī』』tiādinā ettakena, etaparimāṇavantena vā vacanakkamena. Vipassanāñāṇanti ñāṇadassananāmena dassitaṃ vipassanāñāṇaṃ, tassa ca visuṃ gaṇanadassanena heṭṭhā catutthajjhānānantaraṃ vattabbatākāraṇesu tīsu nayesu tatiyanayasseva yuttatarabhāvopi dīpitoti daṭṭhabbaṃ. Manomayañāṇassa iddhividhasamavarodhitabhāve visuddhimagge (visuddhi.

我來將這段巴利文直譯成簡體中文： 249. 伴隨方式是對於即使無法獲得的意義，也依據共同關係而作的單純說明；隨得方式是對於已經從共同角度說明的意義，依據實際情況而作的分析。這兩種方式都是合理的。 在這裡他們是這樣說的：在註釋書中以"砂石陶片只是停住，其他的既遊動也停住"來顯示隨得方式，是因為按照實際情況分析了意義；而以"但是就像"等來顯示伴隨方式，是因為說明了即使無法獲得的意義也依據共同關係而作的單純說明。這種解釋也是無可指責的，因為意義是合理的，在註釋書中也可能有這樣的說明，應當這樣理解。"在那裡"等是譬喻的對應。"岸"是水池的岸邊。"水池"這個詞有時也用來指大海，如在"那裡有深潭，大海流水"等句中。有時也指水塘，如在"那裡有名為持土的水池，從那裡云降雨，從那裡雨散佈"等句中。這裡也是指水塘。因為它依水而給予眼睛等隱蔽，所以叫做"水池"，把o音變成a音。但是語言學家們說："因為取水所以叫做水池，這是依詞源學的方法。" "到此為止"等是從第四禪之後所顯示的觀智開始，總結前面所說的意義。其中"到此為止"是指"再者，大王，比丘如是心得定已⋯⋯引導其心趣向智見"等這麼多，或者說是有這麼多數量的言說次第。"觀智"是以智見之名顯示的觀智，由於單獨計數顯示它，應當理解這也表明在第四禪之後應當說明的三種方式中，第三種方式是最合適的。關於意生智與神通的關係，在清凈道論中⋯⋯

2.379 ādayo) vuttepi idha pāḷiyaṃ visuṃ desitattā visuṃ eva gahaṇaṃ, tathā desanā ca pāṭiyekkasandiṭṭhikasāmaññaphalatthāti daṭṭhabbaṃ. Anāgataṃsañāṇayathākammūpagañāṇadvayassa pāḷiyaṃ anāgatattā 『『dibbacakkhuvasena nipphanna』』nti vuttaṃ, tabbasena nipphannattā taggahaṇeneva gahitaṃ taṃ ñāṇadvayanti vuttaṃ hoti. Dibbacakkhussa hi anāgataṃsañāṇaṃ, yathākammūpagañāṇañcāti dvepi ñāṇāni paribhaṇḍāni hontīti. Dibbacakkhuñāṇanti cutūpapātañāṇanāmena dassitaṃ dibbacakkhuñāṇaṃ.

Sabbesaṃ pana dasannaṃ ñāṇānaṃ ārammaṇavibhāgassa visuddhimagge anāgatattā tatthānāgatañāṇānaṃ ārammaṇavibhāgaṃ dassetuṃ 『『tesa』』ntiādi vuttaṃ. Tesanti dasannaṃ ñāṇānaṃ. Tatthāti tasmiṃ ārammaṇavibhāge, tesu vā dasasu ñāṇesu. Bhūmibhedato parittamahaggataṃ, kālabhedato atītānāgatapaccuppannaṃ, santānabhedato ajjhattabahiddhā cāti vipassanāñāṇaṃ sattavidhārammaṇaṃ. Parittārammaṇāditikattayeneva hi tassa ārammaṇavibhāgo, na maggārammaṇatikena. Nimmitarūpāyatanamattamevāti attanā nimmitaṃ rūpārammaṇameva, attanā vā nimmite manomaye kāye vijjamānaṃ rūpāyatanamevātipi yujjati. Idañhi tassa ñāṇassa abhinimmiyamāne manomaye kāye rūpāyatanamevārabbha pavattanato vuttaṃ, na pana tattha gandhāyatanādīnamabhāvato . Na hi rūpakalāpo gandhāyatanādivirahito atthīti sabbathā parinipphannameva nimmitarūpaṃ. Tenāha 『『parittapaccuppannabahiddhārammaṇa』』nti, yathākkamaṃ bhūmikālasantānabhedato tibbidhārammaṇanti attho. Nibbānavasena ekadhammārammaṇampi samānaṃ āsavakkhayañāṇaṃ parittārammaṇāditikavasena tividhārammaṇaṃ dassetuṃ 『『appamāṇabahiddhānavattabbārammaṇa』』nti vuttaṃ. Tañhi parittatikavasena appamāṇārammaṇaṃ, ajjhattikavasena bahiddhārammaṇaṃ, atītatikavasena navattabbārammaṇañca hoti.

Uttaritarasaddo, paṇītatarasaddo ca pariyāyoti dasseti 『『seṭṭhatara』』nti iminā. Ratanakūṭaṃ viya kūṭāgārassa arahattaṃ kūṭaṃ uttamaṅgabhūtaṃ bhagavato desanāya arahattapariyosānattāti āha 『『arahattanikūṭenā』』ti. Desanaṃ niṭṭhāpesīti titthakaramataharavibhāviniṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsiniṃ tividhasīlālaṅkataparamasallekhapaṭipattiparidīpiniṃ jhānābhiññādiuttarimanussadhammavibhūsiniṃ cuddasavidhamahāsāmaññphalapaṭimaṇḍitaṃ anaññasādhāraṇaṃ sāmaññaphaladesanaṃ ratanāgāraṃ viya ratanakūṭena arahattakūṭena niṭṭhāpesi 『『vimuttasmi』』nti iminā, arahattaphalassa desitattāti attho.

Ajātasattuupāsakattapaṭivedanākathāvaṇṇanā

我來將這段巴利文直譯成簡體中文： 379. 雖然在清凈道論等中說到意生智與神通的關係，但在這裡經文中是分別說明的，所以要分別理解，這樣的教說是爲了顯示各自的現見和沙門果的利益。由於經文中沒有提到未來分智和隨業趣智這兩種智，所以說"依天眼而成就"，因為這兩種智是依天眼而成就的，所以通過說天眼就已經包含了這兩種智的意思。因為這兩種智，即未來分智和隨業趣智，都是天眼的附屬智。"天眼智"是以死生智的名稱顯示的天眼智。 因為所有十種智的所緣分類在清凈道論中沒有提到，所以爲了顯示那裡沒有提到的諸智的所緣分類而說"這些"等。"這些"是指十種智。"其中"是指在那所緣分類中，或者在那十種智中。觀智有七種所緣：依地的區別有欲界和廣大界，依時間的區別有過去、未來、現在，依相續的區別有內和外。因為它的所緣分類只是通過有限所緣等三組，而不是通過道所緣三組。"只是所化的色處"是指只以自己所化的色所緣，或者說只是存在於自己所化的意生身中的色處，這也是合理的。這是因為這種智只緣于正在被化現的意生身中的色處而轉起，並不是因為其中沒有香處等。因為色聚不可能缺少香處等，所以所化色是完全圓滿的。因此說"有限、現在、外所緣"，意思是依次按照地、時間、相續的區別有三種所緣。漏盡智雖然以涅槃為所緣而是單一法所緣，但爲了顯示它依有限所緣等三組而有三種所緣，所以說"無量、外、不可說所緣"。因為它依有限三組而成為無量所緣，依內外而成為外所緣，依過去三組而成為不可說所緣。 以"最勝"來顯示"更殊勝"和"更微妙"這兩個詞是同義詞。說"以阿羅漢為頂點"是因為就像寶頂是重閣的頂點一樣，阿羅漢是世尊教說的最高點，因為世尊的教說以阿羅漢為究竟。"結束了開示"的意思是：以"已解脫"這句話完成了這個像寶殿一樣以阿羅漢為頂點的沙門果開示。這個開示揭示了外道論師的主張，摧毀了各種欺詐、諂媚等邪命，闡明了以三種戒莊嚴的最高節儉行，裝飾以禪定神通等上人法，莊嚴以十四種大沙門果，是其他人所不共有的沙門果開示，因為已經說到了阿羅漢果。 阿阇世王成為優婆塞的開示註釋

1. Ettāvatā bhagavatā desitassa sāmaññaphalasuttassa atthavaṇṇanaṃ katvā idāni dhammasaṅgāhakehi saṅgītassa 『『evaṃ vutte』』tiādipāṭhassapi atthavaṇṇanaṃ karonto paṭhamaṃ sambandhaṃ dassetuṃ 『『rājā』』tiādimāha. Tattha tatthāti tasmiṃ tasmiṃ sāmaññaphale, suttapadese vā. Karaṇaṃ kāro, sādhu iti kāro tathā, 『『sādhu bhagavā, sādhu sugatā』』tiādinā taṃ pavattento. Ādimajjhapariyosānanti desanāya ādiñca majjhañca pariyosānañca. Sakkaccaṃ sādaraṃ gāravaṃ sutvā, 『『cintetvā』』ti ettha idaṃ pubbakālakiriyāvacanaṃ. Ime pañhe puthū samaṇabrāhmaṇe pucchanto ahaṃ ciraṃ vata amhi, evaṃ pucchantopi ahaṃ thuse koṭṭento viya kañci sāraṃ nālatthanti yojanā. Tathā yo…pe… vissajjesi, tassa bhagavato guṇasampadā aho vata. Dasabalassa guṇānubhāvaṃ ajānanto ahaṃ vañcito suciraṃ vata amhīti. Vañcitoti ca aññāṇena vañcito āvaṭṭito, mohena paṭicchādito amhīti vuttaṃ hoti. Tenāha 『『dasabalassa guṇānubhāvaṃ ajānanto』』ti. Sāmaññajotanā hi visese avatiṭṭhati. Cintetvā āvikarontoti sambandho. Ullaṅghanasamatthāyapi ubbegapītiyā anullaṅghanampi siyāti āha 『『pañcavidhāya pītiyā phuṭasarīro』』ti. Phuṭasarīroti ca phusitasarīroti attho, na byāpitasarīroti sabbāya pītiyā abyāpitattā. Tanti attano pasādassa āvikaraṇaṃ, upāsakattapavedanañca. Āraddhaṃ dhammasaṅgāhakehi.

Abhikkantāti atikkantā vigatā, vigatabhāvo ca khayo evāti āha 『『khaye dissatī』』ti. Tathā hi vuttaṃ 『『nikkhanto paṭhamo yāmo』』ti. Abhikkantataroti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāmāti vuttaṃ 『『sundare』』ti.

『『Ko me』』tiādi gāthā vimānavatthumhi (vi. va. 857). Tattha koti devanāgayakkhagandhabbādīsu katamo. Meti mama. Pādānīti pāde, liṅgavipariyāyoyaṃ. Iddhiyāti īdisāya deviddhiyā. Yasasāti īdisena parivārena, parijanena ca. Jalanti jalanto vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena, abhirūpenāti vuttaṃ hoti. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbā dasapi disā obhāsayanto. Cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karonto ko vandatīti sambandho.

Abhirūpeti atirekarūpe uḷāravaṇṇena sampannarūpe. Abbhānumodaneti abhianumodane abhippamoditabhāve. Kimatthiyaṃ 『『abbhānumodane』』ti vacananti āha 『『tasmā』』tiādi. Yuttaṃ tāva hotu abbhānumodane, kasmā panāyaṃ dvikkhattuṃ vuttoti codanāya sodhanāmukhena āmeḍitavisayaṃ niddhāreti 『『bhaye kodhe』』tiādinā, iminā saddalakkhaṇena hetubhūtena evaṃ vutto, iminā ca iminā ca visayenāti vuttaṃ hoti. 『『Sādhu sādhu bhante』』ti āmeḍitavasena atthaṃ dassetvā tassa visayaṃ niddhārento evamāhātipi sambandhaṃ vadanti. Tattha 『『coro coro, sappo sappo』』tiādīsu bhaye āmeḍitaṃ, 『『vijjha vijjha, pahara paharā』』tiādīsu kodhe, 『『sādhu sādhū』』tiādīsu (saṃ. ni. 2.127; 3.35; 5.1085) pasaṃsāyaṃ, 『『gaccha gaccha, lunāhi lunāhī』』tiādīsu turite, 『『āgaccha āgacchā』』tiādīsu kotūhale, 『『buddho buddhoti cintento』』tiādīsu (bu. vaṃ. 2.44) acchare, 『『abhikkamathāyasmanto abhikkamathāyasmanto』』tiādīsu (dī. ni. 3.20; a. ni. 9.11) hāse, 『『kahaṃ ekaputtaka, kahaṃ ekaputtakā』』tiādīsu (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 250. 在完成了世尊所說的沙門果經的義釋之後，現在爲了作出結集者們所結集的"如是說"等經文的義釋，首先爲了顯示關聯而說"王"等。其中"在那裡"是指在每一種沙門果中，或者在經文中。"作"是造作，"善哉作"是像那樣，是指以"善哉世尊，善哉善逝"等方式來進行。"始中終"是指教說的開始、中間和結尾。恭敬地、尊重地、恭敬地聽了，這裡"思考"是表示前時的動作。這句話的關聯是：我長久以來詢問這些問題向眾多沙門婆羅門，這樣詢問卻像打穀糠一樣得不到任何精髓。同樣，對於那位⋯⋯作答的世尊的功德圓滿，真是太好了。我不知道十力世尊的功德威力，真是被欺騙太久了。"被欺騙"的意思是說被無知欺騙、轉動，被愚癡遮蔽。因此說"不知道十力世尊的功德威力"。因為共相的光明會止住于特相。思考後表露出來，這是關聯。即使是能使人跳躍的喜悅也可能不跳躍，所以說"全身充滿五種喜悅"。"全身充滿"的意思是身體被觸及，而不是遍滿身體，因為不是所有的喜悅都遍滿。"那個"是指表露自己的凈信，以及宣告為優婆塞。這是由結集者們開始的。 "殊勝"是指超越、消失，消失的狀態就是滅盡，所以說"在滅盡中可見"。因此說"初夜已過"。"更殊勝"是指非常可意、悅意，這樣的就叫做美好、吉祥，所以說"美好"。 "誰是我"等偈頌出自天宮事。其中"誰"是指在天、龍、夜叉、乾闥婆等中的哪一個。"我的"是屬於我的。"諸足"是指足，這是詞性的變化。"以神通"是以這樣的天神通力。"以威力"是以這樣的眷屬和隨從。"光耀"是光輝、照耀。"以殊勝"是以非常可意、可愛的，意思是說以美好的。"以容色"是以膚色、身體的光澤。"照耀一切方"是照耀所有十方。如月亮、太陽一樣使一切成為一光、一明，是誰在禮敬，這是關聯。 "美好"是指殊勝的容貌，具足殊勝的容色。"隨喜"是指隨順歡喜、極其歡喜的狀態。爲了說明為什麼說"隨喜"這個詞而說"因此"等。即使在隨喜時是合適的，但為什麼要說兩次呢？爲了解答這個質問，通過澄清的方式以"在恐懼、憤怒"等來確定重複的範圍，意思是說依據這個語言規則為因而如此說，在這個和這個範圍內。另有人說關聯是這樣的：以"善哉善哉，尊者"的重複方式顯示意義之後，爲了確定其範圍而如此說。其中在"盜賊盜賊"、"蛇蛇"等句中，重複是由於恐懼；在"刺啊刺啊"、"打啊打啊"等句中，重複是由於憤怒；在"善哉善哉"等句中，重複是由於讚歎；在"去啊去啊"、"割啊割啊"等句中，重複是由於急迫；在"來啊來啊"等句中，重複是由於好奇；在"思惟著佛陀佛陀"等句中，重複是由於驚歎；在"請前進，具壽們，請前進，具壽們"等句中，重複是由於歡喜；在"獨子在哪裡，獨子在哪裡"等句中⋯⋯

2.63) soke, 『『aho sukhaṃ, aho sukha』』ntiādīsu (udā. 20; dī. ni.

我來將這段巴利文直譯成簡體中文： 63. 在"啊呀幸福，啊呀幸福"等句中是由於悲傷；在"啊多麼快樂，啊多麼快樂"等句中⋯⋯

3.305) pasāde. Casaddo avuttasamuccayattho, tena garahā asammānādīnaṃ saṅgaho daṭṭhabbo. 『『Pāpo pāpo』』tiādīsu hi garahāyaṃ, 『『abhirūpaka abhirūpakā』』tiādīsu asammāne. Evametesu navasu, aññesu ca visayesu āmeḍitavacanaṃ budho kareyya, yojeyyāti attho. Āmeḍanaṃ punappunamuccāraṇaṃ, āmeḍīyati vā punappunamuccārīyatīti āmeḍitaṃ, ekassevatthassa dvattikkhattuṃ vacanaṃ. Meḍisaddo hi ummādane, āpubbo tu dvattikkhattumuccāraṇe vattati yathā 『『etadeva yadā vākya-māmeḍayati vāsavo』』ti.

Evaṃ āmeḍitavasena dvikkhattuṃ vuttabhāvaṃ dassetvā idāni nayidaṃ āmeḍitavaseneva dvikkhattuṃ vuttaṃ, atha kho paccekamatthadvayavasenapīti dassento 『『atha vā』』tiādimāha. Āmeḍitavasena atthaṃ dassetvā vicchāvasenāpi dassento evamāhātipi vadanti, tadayuttameva byāpetabbassa dvikkhattumavuttattā. Byāpetabbassa hi byāpakena guṇakiriyādabbena byāpanicchāya dvattikkhattuṃ vacanaṃ vicchā yathā 『『gāmo gāmo ramaṇīyo』』ti. Tattha abhikkantanti abhikkamanīyaṃ, tabbhāvo ca atiiṭṭhatāyāti vuttaṃ 『『atiiṭṭha』』ntiādi, padattayañcetaṃ pariyāyavacanaṃ. Etthāti dvīsu abhikkantasaddesu. 『『Abhikkanta』』nti vacanaṃ apekkhitvā napuṃsakaliṅgena vuttaṃ, taṃ pana bhagavato vacanaṃ dhammadesanāyevāti katvā 『『yadidaṃ bhagavato dhammadesanā』』ti āha, yāyaṃ bhagavato dhammadesanā mayā sutā, tadidaṃ bhagavato dhammadesanāsaṅkhātaṃ vacanaṃ abhikkantanti attho. Evaṃ paṭiniddesopi hi atthato abhedattā yutto eva 『『yattha ca dinnaṃ mahapphalamāhū』』tiādīsu (vi. va. 888) viya. 『『Abhikkanta』』nti vuttassa vā atthamattadassanaṃ etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo, kāriyavipariṇāmavasena cettha vibhattivipariṇāmatā. Vacananti hettha seso, abhikkantaṃ bhagavato vacanaṃ, yāyaṃ bhagavato dhammadesanā mayā sutā, sā abhikkantaṃ abhikkantāti attho. Dutiyapadepi 『『abhikkantanti pasādanaṃ apekkhitvā napuṃsakaliṅgena vutta』』ntiādinā yathārahamesa nayo netabbo.

我來將這段巴利文直譯成簡體中文： 305. 在凈信中。"ca"（和）這個詞具有包括未說的意思，由此應當理解它包括了呵責、不敬等。因為在"邪惡啊邪惡啊"等句中是呵責，在"美男子啊美男子啊"等句中是不敬。智者應當在這九種和其他範圍內造作、運用重複語，這是意思。重複是再三地發音，或者說重複就是被再三地發音，是同一個意思說兩三遍。因為"meḍi"這個詞用於瘋狂，加上"ā"字首則用於說兩三遍，就像"當帝釋天重複這句話時"這樣。 這樣顯示了依重複而說兩遍的情況之後，現在爲了顯示這不僅僅是依重複說兩遍，而且是依各自兩種意義而說，所以說"或者"等。有人說是這樣說是爲了在顯示依重複的意思之後，也顯示依遍及的意思，這是不合適的，因為所要遍及的並沒有說兩遍。因為遍及是指所要遍及的被能遍及的功德、作用等事物遍及的願望而說兩三遍，如"村村可意"。其中"殊勝"是值得讚歎的，其狀態是極其可意的，所以說"極其可意"等，這三個詞是同義詞。"在這裡"是指在兩個"殊勝"字中。考慮到"殊勝"這個詞而用中性來說，但那是世尊的言語即是法義，所以說"也就是世尊的法義"，意思是我所聽聞的世尊的這個法義，這就是所謂世尊的法義的言語是殊勝的。這樣的回指也是合適的，因為在意義上是無差別的，就像在"他們說在那裡佈施有大果"等句中一樣。或者這是顯示所說的"殊勝"的意思而已，所以應當理解依意義而有詞性和語尾的變化，而這裡依作用的變化而有語尾的變化。這裡補充"言語"，世尊的言語是殊勝的，我所聽聞的世尊的這個法義是殊勝、殊勝的，這是意思。在第二句中也應當按照"考慮到凈信而用中性來說"等，按照適當的方式來理解這個方法。

『『Bhagavato vacana』』ntiādinā atthadvayasarūpaṃ dasseti. Tattha dosanāsanatoti rāgādikilesadosaviddhaṃsanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampādanavasena adhigamāpanato. Ye guṇe desanā adhigameti, tesu 『『guṇādhigamanato』』ti vuttesuyeva guṇesu padhānabhūtā guṇā dassetabbāti te padhānabhūte guṇe tāva dassetuṃ 『『saddhājananato paññājananato』』ti vuttaṃ. Saddhāpadhānā hi lokiyā guṇā, paññāpadhānā lokuttarāti, padhānaniddeso cesa desanāya adhigametabbehi sīlasamādhidukādīhipi yojanāsambhavato. Aññampi atthadvayaṃ dasseti 『『sātthato』』tiādinā. Sīlādiatthasampattiyā sātthato. Sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddapayogatāya uttānapadato. Saṇhasukhumabhāvena dubbiññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddapayogatāya kaṇṇasukhato. Vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato. Thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā paresaṃ rāgapariḷāhādivūpasamanena karuṇāsītalato. Kilesandhakāravidhamanena paññāvadātato. Avadātaṃ, odātanti ca atthato ekaṃ. Karavīkarutamañjutāya āpātharamaṇīyato. Pubbāparāviruddhasuvisuddhatāya vimaddakkhamato. Āpātharamaṇīyatāya eva suyyamānasukhato. Vimaddakkhamatāya, hitajjhāsayappavattitāya ca vīmaṃsiyamānahitatoti evamettha attho veditabbo. Ādisaddena pana saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādaviddhaṃsanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvāravidhānato, saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghāṭanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

Na kevalaṃ padadvayeneva, tato parampi catūhi upamāhīti pi-saddo sampiṇḍanattho. 『『Cakkhumanto rūpāni dakkhantī』』ti idaṃ 『『telapajjotaṃ dhāreyyā』』ti catutthaupamāya ākāramattadassanaṃ, na pana upamantaradassananti āha 『『catūhi upamāhī』』ti. Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. 『『Hatthe gahetvā』』ti samācikkhaṇadassanatthaṃ vuttaṃ, 『『puratthābhimukho, uttarābhimukho vā gacchā』』tiādinā vacanamattaṃ avatvā 『『esa maggo, evaṃ gacchā』』ti hatthe gahetvā nissandehaṃ dasseyyāti vuttaṃ hoti. Kāḷapakkhe cātuddasī kāḷapakkhacātuddasī. Nirantararukkhagahanena ekagghano vanasaṇḍo ghanavanasaṇḍo. Meghassa paṭalaṃ meghapaṭalaṃ, meghacchannatāti vuttaṃ hoti. Nikkujjitaṃ ukkujjeyyāti kassacipi ādheyyassa anādhārabhūtaṃ kiñci bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya upari mukhaṃ ṭhapeyya. Heṭṭhāmukhajātatāya vimukhaṃ, adhomukhaṭṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ nikkujjitapadassa yathādassitena atthadvayena yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Attano sabhāveneva hi esa rājā saddhammavimukho, pāpamittena pana devadattena pitughātādīsu uyyojitattā asaddhamme patitoti. Vuṭṭhāpentena bhagavatāti sambandho.

我來將這段巴利文直譯成簡體中文： 以"世尊的言語"等顯示兩種意義的本質。其中"除滅過失"是因為消滅貪等煩惱過失。"獲得功德"是因為依成就而使人獲得戒等功德。在教說所使人獲得的功德中，在已說的"獲得功德"中的功德中應當顯示主要的功德，所以爲了先顯示那些主要的功德而說"生起信心、生起智慧"。因為世間的功德以信心為主，出世間的功德以智慧為主，這是說主要的，因為也可能與應當通過教說獲得的戒定等相應。以"有義"等顯示另外兩種意義。因為具足戒等意義所以"有義"。因為具足本質語言所以"有文"。因為使用容易理解的語詞所以"淺顯"。因為意義細膩微妙難以理解所以"深奧"。因為使用柔和、柔軟、甜美的語詞所以"悅耳"。因為意義廣大清凈可愛所以"入心"。因為摧破慢心和過慢所以"不自讚"。因為壓服傲慢和暴躁所以"不毀他"。因為以利益的意向執行、平息他人的貪慾熱惱等所以"悲憫清涼"。因為破除煩惱黑暗所以"智慧清凈"。清凈和白凈在意義上是一樣的。因為如迦陵頻伽鳥聲音優美所以"悅人"。因為前後無矛盾、極清凈所以"耐推敲"。因為悅人所以"聽時快樂"。因為耐推敲、以利益意樂執行所以"考察有益"，應當這樣理解這裡的意義。以"等"字應當理解包括了"因為轉離輪迴之輪"、"因為轉動正法之輪"、"因為摧破邪說"、"因為建立正說"、"因為拔除不善根"、"因為種植善根"、"因為關閉惡趣之門"、"因為開啟天道之門"、"因為平息纏縛"、"因為根除隨眠"等。 不僅僅是兩個詞，還有之後的四個譬喻，"pi"（也）字有總括的意思。"有眼者將見諸色"這是顯示"將持燈光"這第四個譬喻的樣子而已，不是顯示另外的譬喻，所以說"以四個譬喻"。"倒置"是被某人倒置。"自然向下"是自然而然向下。"扶起"是使其開放。說"手把手"是爲了顯示教導，意思是說不只是說"向東走，向北走"等言語而已，而是手把手地明確指示"這是道路，這樣走"。"黑分十四"是黑月十四日。"茂密林"是因為樹木連續茂盛成為一片的林地。"雲層"是云的遮蓋，意思是說被云遮蔽。"覆器使正"是使某個不能容納任何應當容納之物的器皿，通過使其成為容器而使其正立，使其向上。"倒置"這個詞的兩種已顯示的意義，應當分別與"因為自然向下而背離"、"因為倒置而墮于非法"這兩個詞適當地配合，而不是按照次序。因為這個國王本性上就背離正法，又因為被惡友提婆達多慫恿而造作殺父等事而墮于非法。與"正在扶起的世尊"相關聯。

『『Kassapassa bhagavato』』tiādinā tadā raññā avuttassāpi atthāpattimattadassanaṃ. Kāmañca kāmacchandādayopi paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesavasenāti āha 『『micchādiṭṭhigahanapaṭicchanna』』nti. Tenāha bhagavā 『『micchādiṭṭhiparamāhaṃ bhikkhave vajjaṃ vadāmī』』ti, [a. ni.

我來將這段巴利文直譯成簡體中文： 以"迦葉世尊"等是顯示當時國王雖未說出但意義已含攝的內容。雖然欲貪等也都是遮蔽，因為是障礙，但邪見特別具有遮蔽性，因為使眾生以邪執著的方式執持，所以說"被邪見叢林遮蔽"。因此世尊說："諸比丘，我說邪見是最極重的過失"⋯⋯;

1.310 (atthato samānaṃ)] micchādiṭṭhisaṅkhātagumbapaṭicchannanti attho. 『『Micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantenā』』ti vadanto sabbabuddhānaṃ ekāva anusandhi, ekaṃva sāsananti katvā kassapassa bhagavato sāsanampi iminā saddhiṃ ekasāsanaṃ karotīti daṭṭhabbaṃ. Aṅguttaraṭṭhakathādīsupi hi tathā ceva vuttaṃ, evañca katvā micchādiṭṭhigahanapaṭicchannassa sāsanassa vivaraṇavacanaṃ upapannaṃ hotīti.

Sabbo akusaladhammasaṅkhāto apāyagāmimaggo kummaggo kucchito maggoti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo mokkhamaggato micchā vitatho maggoti katvā. Teneva hi tadubhayassa paṭipakkhataṃ sandhāya 『『saggamokkhamaggaṃ āvikarontenā』』ti vuttaṃ. Sabbo hi kusaladhammo saggamaggo. Sammādiṭṭhiādayo aṭṭha sammattadhammā mokkhamaggo. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjotaggahaṇaṃ. Dhāreyyāti dhareyya, samāhareyya samādaheyyāti attho. Buddhādiratanarūpānīti buddhādīnaṃ tiṇṇaṃ ratanānaṃ vaṇṇāyatanāni. Tesaṃ buddhādiratanarūpānaṃ paṭicchādakassa mohandhakārassa viddhaṃsakaṃ tathā. Desanāsaṅkhātaṃ pajjotaṃ tathā. Tadubhayaṃ tulyādhikaraṇavasena viyūhitvā tassa dhārako samādahakoti atthena 『『tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhārakenā』』ti vuttaṃ. Etehi pariyāyehīti yathāvuttehi nikkujjitukkujjanapaṭicchannavivaraṇamaggācikkhaṇatelapajjotadhāraṇa saṅkhāta catubbidhopamopamitabbappakārehi, yathāvuttehi vā nānāvidhakuhanalapanādimicchājīvavidhamanādivibhāvanapariyāyehi. Tenāha 『『anekapariyāyena dhammo pakāsito』』ti.

『『Eva』』ntiādinā 『『esāha』』ntiādipāṭhassa sambandhaṃ dasseti. Pasannacittatāyapasannākāraṃ karoti. Pasannacittatā ca imaṃ desanaṃ sutvā evāti atthaṃ ñāpetuṃ 『『imāya desanāyā』』tiādi vuttaṃ. Imāya desanāya hetubhūtāya. Pasannākāranti pasannehi sādhujanehi kattabbasakkāraṃ. Saraṇanti paṭisaraṇaṃ. Tenāha 『『parāyaṇa』』nti. Parāyaṇatā pana anatthanisedhanena, atthasampādanena cāti vuttaṃ 『『aghassa tātā,hitassa ca vidhātā』』ti. Aghassāti nissakke sāmivacanaṃ, pāpatoti attho. Dukkhatotipi vadanti keci. Tāyati avassayaṃ karotīti tātā. Hitassāti upayogatthe sāmivacanaṃ. Vidahati saṃvidhānaṃ karotīti vidhātā. 『『Iti iminā adhippāyenā』』ti vadanto 『『itisaddo cettha luttaniddiṭṭho, so ca ākārattho』』ti dasseti. Saraṇanti gamanaṃ. Hitādhippāyena bhajanaṃ, jānanaṃ vā, evañca katvā vinayaṭṭhakathādīsu 『『saraṇanti gacchāmī』』ti saheva itisaddena attho vuttoti. Ettha hi nāyaṃ gami-saddo nī-saddādayo viya dvikammiko, tasmā yathā 『『ajaṃ gāmaṃ netī』』ti vuccati, evaṃ 『『bhagavantaṃ saraṇaṃ gacchāmī』』ti vattuṃ na sakkā, 『『saraṇanti gacchāmī』』ti pana vattabbaṃ, tasmā ettha itisaddo luttaniddiṭṭhoti veditabbaṃ, evañca katvā 『『yo buddhaṃ saraṇaṃ gacchati, so buddhaṃ vā gaccheyya saraṇaṃ vā』』ti (khu. pā. aṭṭha. 1.gamatīyadīpanā) khuddakanikāyaṭṭhakathāya uddhaṭā codanā anavakāsā. Na hi gami-saddaṃ duhādinyādigaṇikaṃ karonti akkharacintakāti. Hotu tāva gami-saddassa ekakammabhāvo, tathāpi 『『gacchateva pubbaṃ disaṃ, gacchati pacchimaṃ disa』』ntiādīsu (saṃ. ni. 1.159;

我來將這段巴利文直譯成簡體中文： 310. 【在意義上相同】意思是被稱為邪見的灌木叢所遮蔽。說"正在開顯被邪見叢林遮蔽的教法"是表明一切佛陀都是同一個結論、同一個教法，所以使迦葉世尊的教法與此成為一個教法，應當如此理解。因為在《增支部注》等中也是這樣說的，這樣說開顯被邪見叢林遮蔽的教法的話就合適了。 一切被稱為不善法的趣向惡趣之道是邪道，因為是應當厭惡的道路。與正見等完全相對的邪見等八種邪性之法是邪道，因為是從解脫道偏離、虛妄的道路。因此爲了指這兩者的對立而說"正在開顯天道與解脫道"。因為一切善法是天道，正見等八種正性之法是解脫道。依靠酥油等的燈不如依靠油的那樣明亮，所以取"油燈"。"將持"是將保持，意思是將聚集、將安置。"佛等寶相"是佛等三寶的色處。那樣地破除遮蔽那些佛等寶相的癡暗，那樣地持有稱為教說的光明，依等位關係組合那兩者，以"持有破除遮蔽的癡暗和教說光明的"的意思說為持有者、安置者。"以這些方式"是以已說的倒置使正、遮蔽開顯、指示道路、持油燈這四種譬喻和所譬喻的方式，或者以已說的破除種種欺詐、諂媚等邪命等的顯明方式。因此說"以種種方式開顯法"。 以"如是"等顯示與"我這樣"等經文的關聯。因為心清凈而作清凈的表示。爲了使人知道心清凈是因為聽聞了這個教說，所以說"因為這個教說"等。以這個教說為因。"清凈的表示"是清凈的善人們應當作的恭敬。"皈依"是歸趣。所以說"究竟依止"。究竟依止性是因為遮止無益和成就有益，所以說"苦的救護者、利益的施與者"。"苦的"是屬格的離格用法，意思是"從罪惡"。有些人說是"從痛苦"。因為救護、作依止所以是救護者。"利益的"是賓格的屬格用法。因為施設、作安排所以是施與者。說"以這個意趣"是顯示"這裡iti(意思是)詞是省略說的，它表示方式"。"皈依"是前往。是以利益的意趣親近，或者是了知，這樣在《律注》等中就與iti(意思是)詞一起說"我皈依"的意思。因為這裡這個gami(去)詞不像nī(引導)詞等是有兩個賓語的，所以就像說"引導山羊到村莊"，不能說"我皈依世尊為皈依"，而應當說"我去皈依"，所以應當理解這裡iti(意思是)詞是省略說的，這樣在《小部注》中提出的質難"皈依佛的人，他是去佛還是去皈依"就沒有立足之地。因為研究語言的人不把gami(去)詞放在duh(擠奶)等語根組裡。暫且不說gami(去)詞只有一個賓語，即使如此，在"他去東方，他去西方"等句中⋯⋯

3.87) viya 『『bhagavantaṃ, saraṇa』』nti padadvayassa samānādhikaraṇatā yuttāti? Na, tassa padadvayassa samānādhikaraṇabhāvānupapattito. Tassa hi samānādhikaraṇabhāve adhippete paṭihatacittopi bhagavantaṃ upasaṅkamanto buddhaṃ saraṇaṃ gato nāma siyā. Yañhi taṃ 『『buddho』』ti visesitaṃ saraṇaṃ, tamevesa gatoti, na cettha anupapattikena atthena attho, tasmā 『『bhagavanta』』nti gamanīyatthassa dīpanaṃ, 『『saraṇa』』nti pana gamanākārassāti vuttanayena itilopavaseneva attho gahetabboti. Dhammañca saṅghañcāti etthāpi eseva nayo. Honti cettha –

『『Gamissa ekakammattā, itilopaṃ vijāniyā;

Paṭighātappasaṅgattā, na ca tulyatthatā siyā.

Tasmā gamanīyatthassa, pubbapadaṃva jotakaṃ;

Gamanākārassa paraṃ, ityuttaṃ saraṇattaye』』ti.

『『Iti iminā adhippāyena bhagavantaṃ gacchāmī』』ti pana vadanto aneneva adhippāyena bhajanaṃ, jānanaṃ vā saraṇagamanaṃ nāmāti niyameti. Tattha 『『gacchāmī』』tiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ, 『『gacchāmī』』ti etassa vā anaññasādhāraṇatādassanavasena pāṭiyekkameva atthavacanaṃ 『『bhajāmī』』tiādipadattayaṃ. Bhajanañhi saraṇādhippāyena upasaṅkamanaṃ, sevanaṃ santikāvacarabhāvo, payirupāsanaṃ vattapaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasādhāraṇataṃyeva dasseti. Evaṃ 『『gacchāmī』』ti padassa gatiatthaṃ dassetvā buddhiatthampi dassetuṃ 『『evaṃ vā』』tiādimāha, tattha evanti 『『bhagavā me saraṇa』』ntiādinā adhippāyena. Kasmā pana 『『gacchāmī』』ti padassa 『『bujjhāmī』』ti ayamattho labbhatīti codanaṃ sodheti 『『yesañhī』』tiādinā, anena ca niruttinayamantarena sabhāvatova gamudhātussa buddhiatthoti dīpeti. Dhātūnanti mūlasaddasaṅkhātānaṃ i, yā, kamu, gamuiccādīnaṃ.

『『Adhigatamagge, sacchikatanirodhe』』ti padadvayenāpi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento 『『yathānusiṭṭhaṃ paṭipajjamāne cā』』ti āha. Nanu ca kalyāṇaputhujjanopi 『『yathānusiṭṭhaṃ paṭipajjatī』』ti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itaro niyāmokkamanābhāvato. Tathā hi te eva 『『apāyesu apatamāne dhāretī』』ti vuttā. Sammattaniyāmokkamanena hi apāyavinimuttisambhavoti. Evaṃ anekehipi vinaya- (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) suttantaṭīkākārehī (dī. ni. ṭī. 1.250) vuttaṃ, tadetaṃ sammattaniyāmokkamanavasena nippariyāyato apāyavinimuttake sandhāya vuttaṃ, tadanupapattivasena pana pariyāyato apāyavinimuttakaṃ kalyāṇaputhujjanampi 『『yathānusiṭṭhaṃ paṭipajjamāne』』ti padena dassetīti daṭṭhabbaṃ. Tathā hesa dakkhiṇavibhaṅgasuttādīsu (ma. ni.

我來將這段巴利文直譯成簡體中文： 87. 像⋯⋯那樣"世尊"和"皈依"這兩個詞是同格合適嗎？不,因為這兩個詞不適合作為同格。因為如果認為它們是同格,即使帶著反感心接近世尊的人也會被稱為皈依佛。因為那個被稱為"佛"的皈依,他就是皈依那個,這裡不能用不合適的意思來理解,所以應當取"世尊"是表示所趣向的對象,"皈依"則是表示趣向的方式,按照所說的方式依省略"意思是"來理解。對於"法和僧"也是同樣的方法。這裡有偈頌： "因為去只有一個對像,應知省略'意思是'; 因為會導致反感,也不會是同格。 所以前面的詞表示所趣對像, 後面的表示趣向方式,在三皈依中如是說。" 說"以這個意趣我去向世尊"是確定以這個意趣親近或了知就是皈依。其中在"我去"等中,後面的詞是前面的詞的意思的解釋,或者"我去"這個詞的三個解釋詞"我親近"等是爲了顯示它的特殊性而各自解釋。因為親近是以皈依的意趣接近,親侍是成為親近者,禮敬是以行作義務和回報義務來侍奉,這樣在一切方面都只是顯示它的特殊性。這樣顯示了"我去"這個詞的去的意思之後,爲了也顯示覺知的意思而說"或者這樣"等,其中"這樣"是以"世尊是我的皈依"等的意趣。為什麼"我去"這個詞可以有"我覺知"這個意思呢？用"因為那些"等來澄清這個質問,以此表明除了語源的方法之外,gamu(去)語根本性上就有覺知的意思。"語根"是指被稱為根本語音的i(去)、yā(去)、kamu(去)、gamu(去)等。 以"已證得道、已證悟滅"這兩個詞也只顯示了處於果位的人,不是處於道位的人,所以爲了顯示他們而說"以及如教導而實踐的人"。但是良善凡夫不也說是"如教導而實踐"嗎？雖然這樣說,但是從無比喻的意義來說只有處於道位的人才應該這樣說,其他人不是,因為沒有進入正性決定。因為這樣只說他們"維護不墮惡趣的人"。因為只有通過進入正性決定才有可能解脫惡趣。這樣被許多律注、經注的作者們所說,這是依進入正性決定從無比喻的意義來說是指解脫惡趣的人,但是依那個不相違的意義從比喻的意義來說,以"如教導而實踐的人"這個詞也顯示解脫惡趣的良善凡夫,應當這樣理解。因為這個在《施分別經》等中...

3.379) sotāpattiphalasacchikiriyāya paṭipannabhāvena vuttoti, chattavimāne (vi. va. 886 ādayo) chattamāṇavako cettha nidassanaṃ. Adhigatamagge, sacchikatanirodhe ca yathānusiṭṭhaṃ paṭipajjamāne ca puggale apāyesu apatamāne katvā dhāretīti sapāṭhasesayojanā. Atītakālikena hi purimapadadvayena phalaṭṭhānameva gahaṇaṃ, vattamānakālikena ca pacchimena padena saha kalyāṇaputhujjanena maggaṭṭhānameva. 『『Apatamāne』』ti pana padena dhāraṇākāradassanaṃ apatanakaraṇavaseneva dhāretīti, dhāraṇasarūpadassanaṃ vā. Dhāraṇaṃ nāma apatanakaraṇamevāti, apatanakaraṇañca apāyādinibbattakakilesaviddhaṃsanavasena vaṭṭato niyyānameva. 『『Apāyesū』』ti hi dukkhabahulaṭṭhānatāya padhānavasena vuttaṃ, vaṭṭadukkhesu pana sabbesupi apatamāne katvā dhāretīti attho veditabbo. Tathā hi abhidhammaṭṭhakathāyaṃ vuttaṃ 『『sotāpattimaggo cettha apāyabhavato vuṭṭhāti, sakadāgāmimaggo sugatikāmabhavekadesato, anāgāmimaggo kāmabhavato, arahattamaggo rūpārūpabhavato, sabbabhavehipi vuṭṭhāti evāti vadantī』』ti (dha. sa. aṭṭha. 350) evañca katvā ariyamaggo niyyānikatāya, nibbānañca tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena dhammo nāmāti sarūpato dassetuṃ 『『so atthato ariyamaggo ceva nibbānañcā』』ti vuttaṃ. Nibbānañhi ārammaṇaṃ labhitvā ariyamaggassa tadatthasiddhi, svāyamattho ca pāḷiyā eva siddhoti āha 『『vuttañceta』』ntiādi. Yāvatāti yattakā. Tesanti tattakānaṃ dhammānaṃ. 『『Aggo akkhāyatī』』ti vattabbe o-kārassa a-kāraṃ, ma-kārāgamañca katvā 『『aggamakkhāyatī』』ti vuttaṃ. 『『Akkhāyatī』』ti cettha itisaddo ādiattho, pakārattho vā, tena 『『yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī』』tiādi (itivu. 90; a. ni.

我來將這段巴利文直譯成簡體中文： 379. ⋯⋯依正在行道證悟預流果的狀態而說，這裡以傘童子在傘天宮中為例。完整的句子連線是：使已證得道、已證悟滅和如教導而實踐的人們不墮惡趣而維護。因為用過去時的前兩個詞只取處於果位的人，用現在時的最後一個詞加上良善凡夫只取處於道位的人。而"不墮"這個詞是顯示維護的方式，即通過使不墮落來維護，或者顯示維護的本質。所謂維護就是使不墮落，而使不墮落就是通過破除能生起惡趣等的煩惱而出離輪迴。因為說"在諸惡趣中"是依多苦的處所為主而說，但應當理解意思是使不墮在一切輪迴苦中而維護。因為這樣在《阿毗達摩注》中說："這裡預流道出離惡趣有，一來道出離善趣欲有的一部分，不來道出離欲有，阿羅漢道出離色無色有，他們說也出離一切有。"這樣做了之後，爲了從本質上顯示聖道因為出離性，涅槃因為是成就那個目的的因，所以兩者都是無比喻意義的法，所以說"它從意義上來說就是聖道和涅槃"。因為涅槃得到所緣，聖道就成就那個目的，這個意思也由經文證成，所以說"這也已說"等。"有多少"是多少。"它們"是那麼多的法。在應當說"被稱為最上"時，把o音變成a音，加上ma音而說"被稱為最上"。這裡"被稱為"的"意思是"詞是表示開始，或者表示方式，由此"諸比丘，凡是諸有為法或無為法，離貪被稱為它們中最上"等⋯⋯

4.34) suttapadaṃ saṅgaṇhāti, 『『vitthāro』』ti iminā vā tadavasesasaṅgaho.

Yasmā pana ariyaphalānaṃ 『『tāya saddhāya avūpasantāyā』』tiādi vacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya niyyānānuguṇatā, niyyānapariyosānatā ca, pariyattiyā pana niyyānadhammasamadhigamahetutāya niyyānānuguṇatāti iminā pariyāyena vuttanayena dhammabhāvo labbhati, tasmā tadubhayampi saṅgaṇhanto 『『na kevalañcā』』tiādimāha. Svāyamattho ca pāṭhāruḷho evāti dasseti 『『vuttañheta』』ntiādinā. Tattha chattamāṇavakavimāneti chatto kira nāma setabyāyaṃ brāhmaṇamāṇavako, so ukkaṭṭhāyaṃ pokkharasātibrāhmaṇassa santike sippaṃ uggahetvā 『『garudakkhiṇaṃ dassāmī』』ti ukkaṭṭhābhimukho gacchati, athassa bhagavā antarāmagge corantarāyaṃ, tāvatiṃsabhavane nibbattamānañca disvā gāthābandhavasena saraṇagamanavidhiṃ desesi, tassa tāvatiṃsabhavanupagassa tiṃsayojanikaṃ vimānaṃ chattamāṇavakavimānaṃ. Devalokepi hi tassa manussakāle samaññā yathā 『『maṇḍūko devaputto, (vi. va. 858 ādayo) kuvero devarājā』』ti, idha pana chattamāṇavakavimānaṃ vatthu kāraṇaṃ etassāti katvā uttarapadalopena 『『na tathā tapati nabhe sūriyo, cando ca na bhāsati na phusso, yathā』』tiādikā (vi. va. 889) desanā 『『chattamāṇavakavimāna』』nti vuccati, tatrāyaṃ gāthā pariyāpannā, tasmā chattamāṇavakavimānavatthudesanāyanti attho veditabbo.

Kāmarāgo bhavarāgoti evamādibhedo anādikālavibhāvito sabbopi rāgo virajjati pahīyati etenāti rāgavirāgo, maggo. Ejāsaṅkhātāya taṇhāya, antonijjhānalakkhaṇassa ca sokassa taduppattiyaṃ sabbaso parikkhīṇattā natthi ejā, soko ca etasminti anejaṃ, asokañca, phalaṃ. Tadaṭṭhakathāyaṃ (vi. va. aṭṭha. 887) pana 『『taṇhāvasiṭṭhānaṃ sokanimittānaṃ kilesānaṃ paṭippassambhanato asoka』』nti vuttaṃ. Dhammamasaṅkhatanti sampajja sambhūya paccayehi appaṭisaṅkhatattā asaṅkhataṃ attano sabhāvadhāraṇato paramatthadhammabhūtaṃ nibbānaṃ. Tadaṭṭhakathāyaṃ pana 『『dhammanti sabhāvadhammaṃ. Sabhāvato gahetabbadhammo hesa, yadidaṃ maggaphalanibbānāni, na pariyattidhammo viya paññattidhammavasenā』』ti (vi. va. aṭṭha. 887) vuttaṃ, evaṃ sati dhammasaddo tīsupi ṭhānesu yojetabbo. Appaṭikūlasaddena ca tattha nibbānameva gahitaṃ 『『natthi ettha kiñcipi paṭikūla』』nti katvā, appaṭikūlanti ca avirodhadīpanato kiñci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Yathāha 『『vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme』』ti (ma. ni. 1.283;

我來將這段巴利文直譯成簡體中文： 34. 包括經文，或者以"詳細"這個詞包括其餘的。 因為從"由於那個信心未平息"等話可知，聖果通過道斷除煩惱的寂滅斷除作用而隨順出離、完成出離，而教法通過成為證得出離法的因而隨順出離，依這個方式按照所說的方法可得其法性，所以爲了包括這兩者而說"不僅"等。這個意思也已在經文中顯示，所以說"因為這已說"等。其中"在傘童子天宮中"，據說有一個名叫傘的婆羅門學童，他在（盧梵陀）的蓮花色婆羅門處學習技藝后，說"我要給老師謝禮"而前往（盧梵陀），這時世尊看見他在路上有盜賊的危險，以及將要生在三十三天，就以偈頌的方式為他說示皈依的方法，他生到三十三天後得到三十由旬的天宮稱為傘童子天宮。因為即使在天界也保留他人間時的名字，就像"青蛙天子、毗沙門天王"那樣。這裡因為傘童子天宮的故事是它的因緣，所以省略后詞而稱"不像日在天空放光，月亮和布沙星不放光，如同"等教說為"傘童子天宮"，這個偈頌包含在其中，所以應當理解意思是在傘童子天宮故事的教說中。 由此離開如欲貪、有貪等種類的一切從無始以來存在的貪，所以是離貪，即道。因為稱為動搖的渴愛和以內心焦慮為相的憂愁在其生起時完全滅盡，所以無動搖和無憂，即果。在其註釋中說："因為寂止殘餘渴愛等憂愁之因的煩惱，所以無憂"。"無為法"是因為不被因緣所造作而成就，因為保持自己的本質所以是勝義法的涅槃。在其註釋中說："法是本質法。這是應當從本質上把握的法，也就是道、果、涅槃，不像教法那樣依施設法"，如果這樣，法字應當應用在三處。以"無違逆"詞在那裡只取涅槃，因為"在這裡沒有任何違逆"，無違逆是因為表示無違而無任何違背，或者意思是可意、殊勝。因為以熟練的形式執行，或者因為顯示殊勝功德所以熟練。如說："婆羅門啊，我以不害想不說熟練，在人中殊勝的法"...

2.339; mahāva. 9).

Dhammakkhandhā kathitāti yojanā. Evaṃ idha catūhipi padehi pariyattidhammoyeva gahito, tadaṭṭhakathāyaṃ pana 『『savanavelāyaṃ, upaparikkhaṇavelāyaṃ, paṭipajjanavelāyanti sabbadāpi iṭṭhamevāti madhuraṃ, sabbaññutaññāṇasannissayāya paṭibhānasampadāya pavattitattā suppavattibhāvato, nipuṇabhāvato ca paguṇaṃ, vibhajitabbassa atthassa khandhādivasena, kusalādivasena, uddesādivasena ca suṭṭhu vibhajanato suvibhattanti tīhipi padehi pariyattidhammameva vadatī』』ti (vi. va. aṭṭha. 887) vuttaṃ. Āpāthakāle viya majjanakālepi, kathentassa viya suṇantassāpi sammukhībhāvato ubhatopaccakkhatādassanatthaṃ idheva 『『ima』』nti āsannapaccakkhavacanamāha. Puna 『『dhamma』』nti idaṃ yathāvuttassa catubbidhassāpi dhammassa sādhāraṇavacanaṃ. Pariyattidhammopi hi saraṇesu ca sīlesu ca patiṭṭhānamattāyapi yāthāvapaṭipattiyā apāyapatanato dhāreti, imassa ca atthassa idameva chattamāṇavakavimānaṃ sādhakanti daṭṭhabbaṃ. Sādhāraṇabhāvena yathāvuttaṃ dhammaṃ paccakkhaṃ katvā dassento puna 『『ima』』nti āha. Yasmā cesā bha-kārattayena ca paṭimaṇḍitā dodhakagāthā, tasmā tatiyapāde madhurasadde ma-kāro adhikopi ariyacariyādipadehi viya anekakkharapadena yuttattā anupavajjoti daṭṭhabbaṃ.

Diṭṭhisīlasaṅghātenāti 『『yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī』』ti (dī. ni. 3.324, 356; a. ni. 6.11; pari. 274) evaṃ vuttāya diṭṭhiyā ceva 『『yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññupasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharatī』』ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.92; pari. 274) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti saṅghaṭito, sametoti vuttaṃ hoti. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva. 『『Vuttañheta』』ntiādinā āhaccapāṭhena samattheti.

Yatthāti yasmiṃ saṅghe. Dinnanti pariccattaṃ annādideyyadhammaṃ, gāthābandhattā cettha anunāsikalopo. Dodhakagāthā hesā. Mahapphalamāhūti 『『mahapphala』』nti buddhādayo āhu. Catūsūti cettha ca-kāro adhikopi vuttanayena anupavajjo. Accantameva kilesāsucito visuddhattā sucīsu. 『『Sotāpanno sotāpattiphalasacchikiriyāya paṭipanno』』tiādinā (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 339. ⋯⋯，大品） 句子連線是：已說法蘊。這樣這裡用四個詞只取教法，但在其註釋中說："在聽聞時、思維時、修行時，一切時都是可意的所以甘美，因為依一切智智的支援和辯才圓滿而執行所以很容易執行，且因為微細所以熟練，因為以蘊等、善等、總說等很好地分別應當分別的意義所以善分別，以這三個詞都是說教法。"爲了顯示在如進入視野時和如醉時，在說者和聞者面前都當下顯現，所以這裡說"這"這個表示眼前近處的詞。再說"法"是對已說的四種法的共通稱呼。因為教法也只是通過在諸皈依和諸戒中建立、如實修行而維護不墮惡趣，應當知道這個傘童子天宮就是證明這個意思的。爲了顯示通過共通性而當下顯現如前所說的法，所以再說"這"。因為這是以三個bha音裝飾的度陀伽偈，所以應當知道在第三句中在甘美詞里的ma音雖然多餘，但因為和如聖行等多音節詞相應而無過失。 "以見戒結合"是以如說"聖者以此見出離，能使作者正確地滅苦，他以如此的見而住于見的共同"這樣說的見，以及如說"這些戒是不破、不穿、不雜、不染、自在、智者稱讚、不被執取、導向定，他以如此的戒而住于戒的共同"這樣說的戒的結合狀態，意思是以見戒的共同。結合是組合，意思是說和合。因為聖者們即使住在任何遠處，通過自己功德的和合而結合。以"因為這已說"等用引證文來證成。 "在何處"是在什麼僧團中。"所施"是已舍的飯食等應施之法，這裡因為是偈頌結構所以省略鼻音。因為這是度陀伽偈。"說大果"是佛陀等說"大果"。在"四種中"，這裡ca音雖然多餘但如前所說無過失。因為完全離開煩惱不凈而清凈，所以在清凈者中。以"預流者、正在行道證悟預流果"等⋯⋯

5.488) vuttesu catūsu purisayugesu. Catusaccadhammassa, nibbānadhammassa ca paccakkhato dassanena, ariyadhammassa paccakkhadassāvitāya vā dhammadasā. Te puggalā maggaṭṭhaphalaṭṭhe yugale akatvā visuṃ visuṃ puggalagaṇanena aṭṭha ca honti. Imaṃ saṅghaṃ saraṇatthaṃ saraṇāya parāyaṇāya apāyadukkhavaṭṭadukkhaparitāṇāya upehi upagaccha bhaja seva, evaṃ vā jānāhi bujjhassūti saha yojanāya attho. Yattha yesu sucīsu catūsu purisayugesu dinnaṃ mahapphalamāhu, dhammadasā te puggalā aṭṭha ca, imaṃ saṅghaṃ saraṇatthamupehīti vā sambandho. Evampi hi paṭiniddeso yutto eva atthato abhinnattāti daṭṭhabbaṃ. Gāthāsukhatthañcettha purisapade īkāraṃ, puggalāpade ca rassaṃ katvā niddeso.

Ettāvatāti 『『esāha』』ntiādivacanakkamena. Tīṇi vatthūni 『『saraṇa』』nti gamanāni, tikkhattuṃ vā 『『saraṇa』』nti gamanānīti saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.

Saraṇagamanakathāvaṇṇanā

Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya, kattu ca vibhāvanā tattha kosallāya hoti yevāti saha kattunā taṃ vidhiṃ dassetuṃ 『『idāni tesu saraṇagamanesu kosallatthaṃ…pe… veditabbo』』ti vuttaṃ. 『『Yo ca saraṇaṃ gacchatī』』ti iminā hi kattāraṃ vibhāveti tena vinā saraṇagamanasseva asambhavato, 『『saraṇagamana』』nti iminā ca saraṇagamanameva, 『『saraṇa』』ntiādīhi pana yathākkamaṃ visayādayo. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāya hotīti? Saccametaṃ, taṃ pana saṃkilesaggahaṇeneva atthato vibhāvitaṃ hotīti na gahitaṃ. Yāni hi nesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti. Atthatoti saraṇasaddatthato, 『『saraṇatthato』』tipi pāṭho, ayamevattho. Hiṃsatthassa sarasaddassa vasenetaṃ siddhanti dassento dhātvatthavasena 『『hiṃsatīti saraṇa』』nti vatvā taṃ pana hiṃsanaṃ kesaṃ, kathaṃ, kassa vāti codanaṃ sodheti 『『saraṇagatāna』』ntiādinā. Kesanti hi saraṇagatānaṃ. Kathanti teneva saraṇagamanena. Kassāti bhayādīnanti yathākkamaṃ sodhanā. Tattha saraṇagatānanti 『『saraṇa』』nti gatānaṃ. Saraṇagamanenāti 『『saraṇa』』nti gamanena kusaladhammena. Bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ teneva cetasikadukkhassa saṅgahitattā. Dukkhanti kāyikadukkhaggahaṇaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbampi dukkhaṃ 『『duggatiyaṃ parikilissanaṃ saṃvibādhanaṃ, samupatāpanaṃ vā』』ti katvā, tayidaṃ sabbaṃ parato phalakathāyaṃ āvi bhavissati. Hiṃsanañcettha vināsanameva, na pana sattahiṃsanamivāti dasseti 『『hanati vināsetī』』ti iminā. Etanti saraṇapadaṃ. Adhivacananti nāmaṃ, pasiddhavacanaṃ vā, yathābhuccaṃ vā guṇaṃ adhikicca pavattavacanaṃ. Tenāha 『『ratanattayassevā』』ti.

Evaṃ hiṃsanatthavasena avisesato saraṇasaddatthaṃ dassetvā idāni tadatthavaseneva visesato dassetuṃ 『『atha vā』』tiādi vuttaṃ. Ratanattayassa paccekaṃ hiṃsanakāraṇadassanameva hi purimanayato imassa visesoti. Tattha hite pavattanenāti 『『sampannasīlā bhikkhave viharathā』』tiādinā (ma. ni.

我來將這段巴利文直譯成簡體中文： 488. 在以"預流者"等所說的四雙人中。因為親見四諦法和涅槃法，或者因為親見聖法而是見法者。那些人不把處於道和果的配成雙而分別計算個人成為八個。意思和句子連線是：你爲了皈依、爲了究竟依止、爲了救護惡趣苦和輪迴苦而接近、趨近、親近、親侍這個僧團，或者這樣了知、覺悟。或者句子連線是：在這些清凈的四雙人中所施說是大果，這八個人是見法者，你爲了皈依而接近這個僧團。因為這樣的倒說也合適，應當知道在意義上是無差別的。這裡爲了偈頌優美而在人詞中作長音，在補特伽羅詞中作短音來說明。 "到如此"是以"我這樣"等的語句次第。三個對像稱為"皈依"的去，或者三次稱為"皈依"的去是諸皈依。"使知道"是用語言表達自己心中所有的。 皈依說明 就像皈依的境界、區分、果報、染污等的區分一樣，行者的顯明也是爲了在那裡的善巧，所以爲了顯示和行者一起的那個方法而說"現在爲了在這些皈依中的善巧⋯⋯應當了知"。因為以"誰皈依"這個顯明行者，因為沒有他就不可能有皈依，以"皈依"這個只顯明皈依，以"皈依"等則按順序顯明境界等。為什麼這裡不取清凈，難道顯明清凈不是爲了在那裡的善巧嗎？這是真的，但那個通過取染污在意義上已經顯明瞭所以不取。因為它們的染污因如無知等，通過完全使未生的不生起，已生的斷除而有清凈。"從意義上"是從皈依詞的意義，也有"從皈依意義"的讀法，意思是一樣的。爲了顯示這是依傷害義的sara(聲)詞而成立，依語根義說"因為傷害所以是皈依"后，澄清"傷害誰、如何、什麼"的質問，用"皈依者"等。"誰"是皈依者。"如何"是以那個皈依自體。"什麼"是恐懼等，按順序澄清。其中"皈依者"是稱為"皈依"而去的人。"以皈依"是以稱為"皈依"而去的善法。"恐懼"是輪迴的恐懼。"驚駭"是心的驚懼，因為由此攝取心理的痛苦。"苦"是取身體的痛苦。"惡趣的逼惱"是屬於惡趣的一切苦，因為是"在惡趣中的逼迫、壓迫或熱惱"，這一切將在後面果報的說明中明顯。這裡傷害只是破壞，不像傷害有情那樣，以"殺害、破壞"這個來顯示。"這"是皈依詞。"增上語"是名字，或者是著名的語言，或者是依真實功德而轉起的語言。所以說"只是三寶的"。 這樣依傷害義不分別地顯示了皈依詞的意義后，現在爲了依那個意義分別地顯示而說"或者"等。因為對三寶個別顯示傷害的原因就是這個相對於前面方法的特殊之處。其中"以轉起于利益"是以"諸比丘，你們應當具足戒而住"等⋯⋯

1.64, 69) atthe sattānaṃ niyojanena. Ahitā ca nivattanenāti 『『pāṇātipātassa kho pāpako vipāko, pāpakaṃ abhisamparāya』』ntiādinā ādīnavadassanādimukhena anatthato ca sattānaṃ nivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattipavattihetukaṃ byasanaṃ appavattikaraṇena vināseti. Bhavakantārā uttāraṇena maggasaṅkhāto dhammo, phalanibbānasaṅkhāto pana assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena, pūjāvasena ca upanītānaṃ sakkārānaṃ. Anupasaggopi hi saddo saupasaggo viya atthavisesavācako 『『appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala』』ntiādīsu viya. Anuttaradakkhiṇeyyabhāvato vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃ satīti yojetabbaṃ. Imināpi pariyāyenāti ratanattayassa paccekaṃ hiṃsakabhāvakāraṇadassanavasena vibhajitvā vuttena imināpi kāraṇena. Yasmā panidaṃ saraṇapadaṃ nāthapadaṃ viya suddhanāmapadattā dhātvatthaṃ antonītaṃ katvā saṅketatthampi vadati, tasmā heṭṭhā saraṇaṃ parāyaṇanti attho vuttoti daṭṭhabbaṃ.

Evaṃ saraṇatthaṃ dassetvā idāni saraṇagamanatthaṃ dassento 『『tappasādā』』tiādimāha. Tattha 『『sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho』』ti evamādinā tasmiṃ ratanattaye pasādo tappasādo, tadeva ratanattayaṃ garu etassāti taggaru, tassa bhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā, tāhi. Vihatakileso vidhutavicikicchāsammohāsaddhiyādipāpadhammattā, tadeva ratanattayaṃ parāyaṇaṃ parāgati tāṇaṃ leṇaṃ etassāti tapparāyaṇo, tassa bhāvo tapparāyaṇatā, sāyeva ākāro tapparāyaṇatākāro, tena pavatto tapparāyaṇatākārappavatto. Ettha ca pasādaggahaṇena lokiyaṃ saraṇagamanamāha. Tañhi saddhāpadhānaṃ, na ñāṇapadhānaṃ, garutāgahaṇena pana lokuttaraṃ. Ariyā hi ratanattayaṃ guṇābhiññatāya pāsāṇacchattaṃ viya garuṃ katvā passanti, tasmā tappasādena tadaṅgappahānavasena vihatakileso, taggarutāya ca agāravakaraṇahetūnaṃ samucchedavasenāti yojetabbaṃ. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena anaveccappasādassa lokiyassa, aveccappasādassa ca lokuttarassa gahaṇaṃ, tathā garutāgahaṇena lokiyassa garukaraṇassa, lokuttarassa cāti ubhayenapi padena ubhayampi lokiyalokuttarasaraṇagamanaṃ yojetabbaṃ. Uppajjati cittametenāti uppādo, sampayuttadhammasamūho, cittañca taṃ uppādo cāti cittuppādo. Samāhāradvandepi hi katthaci pulliṅgamicchanti saddavidū, tadākārappavattaṃ saddhāpaññādisampayuttadhammasahitaṃ cittaṃ saraṇagamanaṃ nāma 『『saraṇanti gacchati etenāti katvā』』ti vuttaṃ hoti. 『『Taṃsamaṅgī』』tiādi kattuvibhāvanā. Tena yathāvuttacittuppādena samaṅgīti taṃsamaṅgī. Tenāha 『『vuttappakārenacittuppādenā』』ti . Upetīti bhajati sevati payirupāsati, jānāti vā, bujjhatīti attho.

我來將這段巴利文直譯成簡體中文： 64,69. ⋯⋯通過在利益上引導眾生。"從不利中脫離"是通過"殺生的果報是惡的,來生是惡的"等這樣顯示過患等的方式使眾生從無益中脫離。"破除恐懼"是通過使不轉起而破除由於在利與不利中不轉起和轉起為因的災難。稱為道的法通過度脫有的曠野,而稱為果和涅槃的則通過給予安慰而破除眾生的恐懼,這樣連線。"作的"是以佈施和供養方式帶來的恭敬。因為即使無字首的詞也像有字首的詞一樣表示特殊意義,如在"即使作少許作,功德也有大果"等中。應當連線為:因為是無上應供而通過使獲得廣大果報來破除眾生的恐懼。"以這個方式也"是以通過顯示三寶各自作為破除者的原因而分別說的這個原因。因為這個皈依詞像依怙詞一樣因為是純粹名詞也將語根義包含在內而說約定義,所以應當知道前面說皈依是究竟依止的意思。 這樣顯示了皈依的意思后,現在爲了顯示皈依的意思而說"以對它的信"等。其中以"世尊是正等正覺者,法是善說的,僧是善行道的"等這樣對那個三寶的信是對它的信,以它為三寶為重的是重視它,那個狀態是重視它的狀態,對它的信和重視它的狀態是對它的信重視狀態,以那些。破除煩惱是因為已除去疑惑、愚癡、不信等惡法,以它為三寶為究竟歸趣、究竟趨向、救護、庇護的是以它為究竟依止,那個狀態是以它為究竟依止的狀態,那個狀態就是方式,以它為究竟依止的狀態的方式,由它而轉起是由以它為究竟依止的狀態的方式而轉起。這裡以信的取說世間的皈依。因為那個是以信為主,不是以智為主,而以重視的取說出世間的。因為諸聖者因爲了知三寶的功德而像石傘那樣看作重要,所以應當連線為:以對它的信通過分斷斷而破除煩惱,以重視它通過斷絕作不恭敬的因。這裡以它為究竟依止的狀態是趣向它的狀態,所以應當知道以那個攝取將要說的四種皈依。或者不分別地顯示信和重視,所以以信的取攝取世間的非決定信和出世間的決定信,同樣以重視的取攝取世間的作重和出世間的,這樣以兩個詞都應當連線世間和出世間兩種皈依。由此生起心所以是生起,是相應法的集合,心和它的生起是心生起。因為語言學者認為在集合複合詞中有些也可以是陽性,它的方式而轉起的和信、慧等相應法俱起的心稱為皈依,因為"由此稱為皈依而去"而這樣說。"具足它的"等是行者的顯明。具足它的是具足已說的心生起的。所以說"以已說方式的心生起"。"接近"是親近、親侍、禮敬,或者了知、覺悟的意思。

Lokuttaraṃ saraṇagamanaṃ kesanti āha 『『diṭṭhasaccāna』』nti, aṭṭhannaṃ ariyapuggalānanti attho. Kadā taṃ ijjhatīti āha 『『maggakkhaṇe』』ti, 『『ijjhatī』』ti padena cetassa sambandho. Maggakkhaṇe ijjhamāneneva hi catusaccādhigamena phalaṭṭhānampi saraṇagamakatā sijjhati lokuttarasaraṇagamanassa bhedābhāvato, tesañca ekasantānattā. Kathaṃ taṃ ijjhatīti āha 『『saraṇagamanupakkilesasamucchedenā』』tiādi, upapakkilesasamucchedato, ārammaṇato, kiccato ca sakalepi ratanattaye ijjhatīti vuttaṃ hoti. Saraṇagamanupakkilesasamucchedenāti cettha pahānābhisamayaṃ sandhāya vuttaṃ, ārammaṇatoti sacchikiriyābhisamayaṃ. Nibbānārammaṇaṃ hutvā ārammaṇato ijjhatīti hi yojetabbaṃ, tvā-saddo ca hetutthavācako yathā 『『sakko hutvā nibbattī』』ti (dha. pa. aṭṭha. 1.

我來將這段巴利文直譯成簡體中文： "出世間的皈依是誰的"而說"見諦者的",意思是八種聖者的。什麼時候它成就而說"在道剎那",這個和"成就"這個詞連線。因為通過在道剎那成就的四諦證得而成立果位者的皈依性,因為出世間皈依沒有差別,而且他們是一個相續。它如何成就而說"以斷除皈依的隨煩惱"等,意思是說從斷除隨煩惱、從所緣、從作用在整個三寶中成就。這裡"以斷除皈依的隨煩惱"是依據斷遍知而說的,"從所緣"是現觀。因為應當連線為:成為以涅槃為所緣而從所緣成就,而tvā(變化詞尾)表示因的意義,如"成為能夠而出生"

2.29). Apica 『『ārammaṇato』』ti vuttamevatthaṃ sarūpato niyameti 『『nibbānārammaṇaṃ hutvā』』ti iminā. 『『Kiccato』』ti tadavasesaṃ bhāvanābhisamayaṃ pariññābhisamayañca sandhāya vuttaṃ. 『『Ārammaṇato nibbānārammaṇaṃ hutvā』』ti etena vā maggakkhaṇānurūpaṃ ekārammaṇataṃ dassetvā 『『kiccato』』ti iminā pahānato avasesaṃ kiccattayaṃ dassitanti daṭṭhabbaṃ. 『『Maggakkhaṇe, nibbānārammaṇaṃ hutvā』』ti ca vuttattā atthato maggañāṇasaṅkhāto catusaccādhigamo eva lokuttarasaraṇagamananti viññāyati. Tattha hi catusaccādhigamane saraṇagamanupakkilesassa pahānābhisamayavasena samucchindanaṃ bhavati, nibbānadhammo pana sacchikiriyābhisamayavasena, maggadhammo ca bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanatthaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena paṭivijjhiyamānā saraṇagamanatthaṃ sādhenti, tathā ariyasaṅghaguṇā. Tenāha 『『sakalepi ratanattaye ijjhatī』』ti.

Phalapariyattīnampettha vuttanayena maggānuguṇappavattiyā gahaṇaṃ, apariññeyyabhūtānañca buddhasaṅghaguṇānaṃ tagguṇasāmaññatāyāti daṭṭhabbaṃ. Evañhi sakalabhāvavisiṭṭhavacanaṃ upapannaṃ hotīti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohapaṭivedhena paṭividdhattāti gahetabbaṃ. Padīpassa viya hi ekakkhaṇeyeva maggassa catukiccasādhananti. Ye pana vadanti 『『saraṇagamanaṃ nibbānārammaṇaṃ hutvā na pavattati, maggassa adhigatattā pana adhigatameva taṃ hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā』』ti, tesaṃ pana vacane lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttameva duvidhassāpi tassa icchitabbattā. Tadaṅgappahānena saraṇagamanupakkilesavikkhambhanaṃ. Ārammaṇato buddhādiguṇārammaṇaṃ hutvāti etthāpi vuttanayena attho, saraṇagamanupakkilesavikkhambhanato, ārammaṇato ca sakalepi ratanattaye ijjhatīti vuttaṃ hoti.

我來將這段巴利文直譯成簡體中文： 29. 而且以"成為以涅槃為所緣"這個從本質上確定已說"從所緣"的意思。"從作用"是依據其餘的修習現觀和遍知現觀而說。或者以"從所緣成為以涅槃為所緣"這個顯示與道剎那相應的同一所緣后,以"從作用"這個顯示除了斷除之外的其餘三種作用,這樣應當理解。因為說"在道剎那,成為以涅槃為所緣",所以從意義上理解稱為道智的四諦證得就是出世間皈依。因為在那裡證得四諦時,通過斷遍知而有皈依隨煩惱的斷除,而涅槃法則通過證知現觀,道法通過修習現觀而被通達就成就皈依的意義,而作為聲聞境界的佛功德通過遍知現觀而被通達就成就皈依的意義,同樣聖僧功德也是。所以說"在整個三寶中成就"。 這裡應當知道果和教法也按所說的方式通過隨順道而包括,而不可遍知的佛和僧的功德則通過類似那些功德而包括。因為這樣具有完整性的說明才是合適的。而且應當理解它成就是同時成就,不像世間的那樣依次第,因為已經通過不迷惑的通達而通達。因為就像燈一樣,道在一剎那中成就四種作用。而那些說"皈依不是以涅槃為所緣而轉起,但因為已證得道所以它就已經證得,就像某些三明者等的世間明等"的人,在他們的說法里就只有世間的皈依,沒有出世間的,這是不合適的,因為應當接受兩種皈依。以分斷斷而有皈依隨煩惱的鎮伏。"成為以佛等功德為所緣"這裡也如已說的方式理解意思,意思是說從皈依隨煩惱的鎮伏和從所緣在整個三寶中成就。

Tanti lokiyasaraṇagamanaṃ. 『『Sammāsambuddho bhagavā』』tiādinā saddhāpaṭilābho. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā. Sahajātavasena pubbaṅgamatāyeva hi tammūlikatā saddhāvirahitassa buddhādīsu sammādassanassa asambhavato. Sammādiṭṭhi nāma buddhasubuddhataṃ, dhammasudhammataṃ saṅghasuppaṭipannatañca lokiyāvabodhavasena sammā ñāyena dassanato. 『『Saddhāpaṭilābho』』ti iminā sammādiṭṭhivirahitāpi saddhā lokiyasaraṇagamananti dasseti, 『『saddhāmūlikā ca sammādiṭṭhī』』ti pana etena saddhūpanissayā yathāvuttā paññāti. Lokiyampi hi saraṇagamanaṃ duvidhaṃ ñāṇasampayuttaṃ, ñāṇavippayuttañca. Tattha paṭhamena padena mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttaṃ saraṇagamanaṃ gahitaṃ, dutiyena pana ñāṇasampayuttaṃ. Tadubhayameva puññakiriyavatthu visesabhāvena dassetuṃ 『『dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccatī』』ti āha. Diṭṭhi eva attano paccayehi ujuṃ karīyatīti hi atthena sammādiṭṭhiyā diṭṭhijukammabhāvo, diṭṭhi ujuṃ karīyati etenāti atthena pana saddhāyapi. Saddhāsammādiṭṭhiggahaṇena cettha tappadhānassāpi cittuppādassa gahaṇaṃ, diṭṭhijukammapadena ca yathāvuttena karaṇasādhanena, evañca katvā 『『tapparāyaṇatākārappavatto cittuppādo』』ti heṭṭhā vuttavacanaṃ samatthitaṃ hoti, saddhāsammādiṭṭhīnaṃ pana visuṃ gahaṇaṃ taṃsampayuttacittuppādassa tappadhānatāyāti daṭṭhabbaṃ.

Tayidanti lokiyaṃ saraṇagamanameva paccāmasati lokuttarassa tathā bhedābhāvato. Tassa hi maggakkhaṇeyeva vuttanayena ijjhanato tathāvidhassa samādānassa avijjamānattā esa bhedo na sambhavatīti. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ saraṇagamanasaṅkhātaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇametassāti tapparāyaṇo, puggalo, cittuppādo vā, tassa bhāvo tapparāyaṇatā, tadeva diṭṭhijukammaṃ. 『『Saraṇa』』nti adhippāyena sissabhāvaṃ antevāsikabhāvasaṅkhātaṃ vattapaṭivattādikaraṇaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto, paṇipatanañcettha abhivādanapaccuṭṭhānaañjalikammasāmīcikammameva, sabbattha ca atthato yathāvuttadiṭṭhijukammameva veditabbaṃ.

Saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ attapariccajanaṃ. Tapparāyaṇatādīsupi eseva nayo. Hitopadesakathāpariyāyena dhammassāpi ācariyabhāvo samudācarīyati 『『phalo ambo aphalo ca, te satthāro ubho mamā』』tiādīsu viyāti āha 『『dhammassa antevāsiko』』ti. 『『Abhivādanā』』tiādi paṇipātassa atthadassanaṃ. Buddhādīnaṃyevāti avadhāraṇassa attasanniyyātanādīsupi sīhagatikavasena adhikāro veditabbo. Evañhi tadaññanivattanaṃ kataṃ hotīti. 『『Imesañhī』』tiādi catudhā pavattanassa samatthanaṃ, kāraṇadassanaṃ vā.

我來將這段巴利文直譯成簡體中文： "那個"是世間的皈依。以"世尊是正等正覺者"等得到信。"以信為根"是以如已說的信為首。因為只是以俱生的方式為首性就是以它為根,因為沒有信就不可能在佛等中有正見。稱為正見是因為依世間理解的方式以正確之道見到佛是善覺者、法是善法、僧是善行道者。以"得到信"這個顯示即使沒有正見的信也是世間皈依,而"以信為根的正見"這個則是依信為緣的如已說的慧。因為世間皈依也有兩種:相應智和不相應智的。其中以第一個詞取像被母親等鼓勵的小孩等那樣的不相應智的皈依,以第二個則取相應智的。爲了顯示那兩者都是特殊的功德事而說"在十種功德事中稱為正直見"。因為正見由自己的諸緣而被作直,所以依意義有正直見性,而依"由此見被作直"的意義則信也有。這裡以取信和正見也取以它為主的心生起,以正直見詞則是以如已說的工具釋,這樣做就成立了前面說的"由以它為究竟依止的狀態的方式而轉起的心生起"的話,而應當知道分別取信和正見是因為相應的心生起以它為主。 "這個"只回指世間皈依,因為出世間的那樣沒有差別。因為它在道剎那中如已說的方式成就,因為沒有那樣的受持所以這個差別不可能。由此自己被付託、交付、捨棄所以是自我付託,是如已說的稱為皈依的正直見。以那個三寶為究竟歸趣、庇護的是以它為究竟依止,是人或心生起,那個狀態是以它為究竟依止的狀態,那就是正直見。以"皈依"的意向由此趣向弟子身份、住處弟子身份所說的作諸行履所以是趣入弟子身份。以皈依的意向由此敬禮所以是敬禮,這裡敬禮是禮敬、起迎、合掌、恭敬作業,在一切處從意義上都應當知道就是如已說的正直見。 爲了度脫輪迴苦而捨棄自己的自體是捨棄自我。在以它為究竟依止等中也是這個方式。法也通過利益教導的言詞方式被稱為阿阇梨身份,如在"有果芒果和無果的,那兩個是我的老師"等中,所以說"法的弟子"。"禮敬"等是顯示敬禮的意思。"只是佛等的"這個限定詞應當知道通過獅子式而在自我付託等中也有權力。因為這樣就做了排除其他的。"因為對這些"等是四種轉起的證成,或者顯示原因。

Evaṃ attasanniyyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ 『『apicā』』tiādi āraddhaṃ, etena attasanniyyātanatapparāyaṇatādīnaṃ catunnaṃ pariyāyantarehipi attasanniyyātanatapparāyaṇatādi katameva hoti atthassa abhinnattā yathā taṃ 『『sikkhāpaccakkhānaabhūtārocanānī』』ti dasseti. Jīvitapariyantikanti bhāvanapuṃsakavacanaṃ, yāvajīvaṃ gacchāmīti attho. Mahākassapo kira sayameva pabbajitavesaṃ gahetvā mahātitthabrāhmaṇagāmato nikkhamitvā gacchanto tigāvutamaggaṃ paccuggamanaṃ katvā antarā ca rājagahaṃ, antarā ca nāḷandaṃ bahuputtakanigrodharukkhamūle ekakameva nisinnaṃ bhagavantaṃ passitvā 『『ayaṃ bhagavā arahaṃ sammāsambuddho』』ti ajānantoyeva 『『satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyya』』ntiādinā (saṃ. ni. 2.154) saraṇagamanamakāsi. Tena vuttaṃ 『『mahākassapassa saraṇagamanaṃ viyā』』ti. Vitthāro kassapasaṃyuttaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.2.154) gahetabbo. Tattha satthārañcavatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ satthāraṃ passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ. Na hi me ito aññena satthārā bhavituṃ sakkā. Sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ sammāpaṭipattiyā suṭṭhu gatattā sugataṃ nāma passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ. Na hi me ito aññena sugatena bhavituṃ sakkā. Sammāsambuddhañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ sammā sāmañca saccāni buddhattā sammāsambuddhaṃ nāma passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ, na hi me ito aññena sammāsambuddhena bhavituṃ sakkāti ayamettha aṭṭhakathā. Sabbattha ca-saddo, vata-saddo ca padapūraṇamattaṃ, ce-saddena vā bhavitabbaṃ 『『sace』』ti aṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.2.154) vuttattā. Vata-saddo ca passitukāmatāya ekaṃsatthaṃ dīpetītipi yujjati.

『『So aha』』ntiādi suttanipāte āḷavakasutte. Tattha kiñcāpi maggeneva tassa saraṇagamanamāgataṃ, sotāpannabhāvadassanatthaṃ, pana pasādānurūpadassanatthañca evaṃ vācaṃ bhindatīti tadaṭṭhakathāyaṃ (su. ni. aṭṭha. 1.181) vuttaṃ. Gāmā gāmanti aññasmā devagāmā aññaṃ devagāmaṃ, devatānaṃ vā khuddakaṃ, mahantañca gāmantipi attho. Purā puranti etthāpi eseva nayo. Dhammassa ca sudhammatanti buddhassa subuddhataṃ, dhammassa sudhammataṃ, saṅghassa suppaṭipannatañca abhitthavitvāti saha samuccayena, pāṭhasesena ca attho, sambuddhaṃ namassamāno dhammaghosako hutvā vicarissāmīti vuttaṃ hoti.

Āḷavakādīnanti ādi-saddena sātāgirahemavatādīnampi saṅgaho. Nanu ca ete āḷavakādayo adhigatamaggattā maggeneva āgatasaraṇagamanā, kasmā tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi tehi tapparāyaṇatākārassa paveditattā. 『『So ahaṃ vicarissāmi…pe… sudhammataṃ, (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 這樣以一種方式顯示了自我付託等后,現在爲了以其他方式顯示而開始說"而且"等,以此顯示通過其他同義詞的自我付託、以它為究竟依止等四種也成為自我付託、以它為究竟依止等,因為意義無差別,就像"捨棄學處和虛妄說"那樣。"以生命為限"是中性詞,意思是我終生而去。據說大迦葉自己取了出家相后從大渡口婆羅門村(現今印度比哈爾邦的德瓦格哈)出發,走了三由旬的路迎面而來,在王舍城(現今印度比哈爾邦的王舍城)和那爛陀(現今印度比哈爾邦的那爛陀)之間,看見世尊獨自坐在多子榕樹下,雖然還不知道"這位世尊是阿羅漢、正等正覺者",但以"愿我能見導師,就能見世尊"等(相應部2.154)作了皈依。所以說"如大迦葉的皈依"。詳細內容應當從迦葉相應註釋(相應部注2.2.154)中取。其中"愿我能見導師,就能見世尊"是如果我能見導師,我就能見這位世尊。因為對我來說不可能有除此之外的其他導師。"愿我能見善逝,就能見世尊"是如果我能見因為正行道而善去而稱為善逝,我就能見這位世尊。因為對我來說不可能有除此之外的其他善逝。"愿我能見正等正覺者,就能見世尊"是如果我能見因為正自覺諸諦而稱為正等正覺者,我就能見這位世尊,因為對我來說不可能有除此之外的其他正等正覺者,這是這裡的註釋。在一切處ca詞和vata詞只是填充詞,或者應該是ce詞,因為在註釋中(相應部注2.2.154)說"如果"。而vata詞也適合表示想要見的決定意義。 "他我"等在經集阿羅婆迦經中。其中雖然他的皈依是通過道而來,但爲了顯示預流果性,爲了顯示隨信而這樣說話,這樣在其註釋(經集註1.181)中說。"從村到村"是從一個天村到另一個天村,或者意思是諸天的小村和大村。在"從城到城"這裡也是這個方式。"法的善法性"意思是和總括、補充文一起讚歎佛的善覺性、法的善法性、僧的善行道性,意思是說我將作為讚揚正等覺者的法音宣說者而遊行。 "阿羅婆迦等"以等詞包括娑多耆利和醯摩婆多等。難道這些阿羅婆迦等不是因為證得道而通過道來的皈依,為什麼說他們是以它為究竟依止的皈依呢?因為即使是通過道來的皈依,他們也表示了以它為究竟依止的方式。"他我將遊行⋯⋯善法性"(相應部⋯⋯

1.246; su. ni. 194) te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ…pe… sudhammata』』nti (su. ni. 182) ca hi etehi tapparāyaṇatākāro pavedito. Tasmā saraṇagamanavisesamanapekkhitvā pavedanākāramattaṃ upadisantena evaṃ vuttanti daṭṭhabbaṃ. Athāti 『『kathaṃ kho brāhmaṇo hotī』』tiādinā puṭṭhassa aṭṭhavidhapañhassa 『『pubbenivāsaṃ yo vedī』』tiādinā byākaraṇapariyosānakāle. Idañhi majjhimapaṇṇāsake brahmāyusutte (ma. ni. 2.394) paricumbatīti pariphusati . Parisambāhatīti parimajjati. Evampi paṇipāto daṭṭhabboti evampi paramanipaccakārena paṇipāto daṭṭhabbo.

So panesāti paṇipāto. Ñāti…pe… vasenāti ettha ñātivasena, bhayavasena, ācariyavasena, dakkhiṇeyyavasenāti paccekaṃ yojetabbaṃ dvandaparato suyyamānattā. Tattha ñātivasenāti ñātibhāvavasena. Bhāvappadhānaniddeso hi ayaṃ, bhāvalopaniddeso vā tabbhāvasseva adhippetattā. Evaṃ sesesupi paṇipātapadena cetesaṃ sambandho tabbasena paṇipātassa catubbidhattā. Tenāha 『『dakkhiṇeyyapaṇipātenā』』ti, dakkhiṇeyyatāhetukena paṇipātenevāti attho. Itarehīti ñātibhāvādihetukehi paṇipātehi. 『『Seṭṭhavasenevā』』tiādi tassevatthassa samatthanaṃ . Idāni 『『na itarehī』』tiādinā vuttameva atthattayaṃ yathākkamaṃ vitthārato dassetuṃ 『『tasmā』』tiādi vuttaṃ. 『『Sākiyo vā』』ti pitupakkhato ñātikuladassanaṃ, 『『koliyo vā』』ti pana mātupakkhato. Vandatīti paṇipātassa upalakkhaṇavacanaṃ. Rājapūjitoti rājūhi, rājūnaṃ vā pūjito yathā 『『gāmapūjito』』ti. Pūjāvacanapayoge hi kattari sāmivacanamicchanti saddavidū. Bhagavatoti bodhisattabhūtassa, buddhabhūtassa vā bhagavato. Uggahitanti sikkhitasippaṃ.

『『Catudhā』』tiādi siṅgālovādasutte (dī. ni.

我來將這段巴利文直譯成簡體中文： 246; 經集194) "我們將行走，從村到村，從山到山⋯⋯善法性"(經集182),因為由這些表示了以它為究竟依止的方式。所以應當知道不考慮皈依的特殊而只指示表示的方式而這樣說。"然後"是在以"婆羅門如何成為"等被問的八種問題以"誰知道前世住處"等回答結束時。因為這在中分婆羅摩喻經(中部2.394)中。"親吻"是觸控。"撫摸"是按摩。"這樣也應當見敬禮"是這樣以最高恭敬也應當見敬禮。 "那個這個"是敬禮。"親屬⋯⋯因"這裡應當各別連線因為親屬、因為恐懼、因為老師、因為應供養,因為複合詞后聽聞。其中"因為親屬"是因為親屬身份。因為這是以狀態為主的說明,或者是省略狀態的說明,因為只是意指那個狀態。這樣在其餘中也是,和敬禮詞的連線是因為依那個敬禮有四種。所以說"以應供養敬禮",意思是隻以因為應供養性的敬禮。"以其他的"是以因為親屬身份等的敬禮。"或者只以最勝因"等是那個意思的證成。現在爲了按順序詳細顯示以"不以其他的"等所說的三種意思而說"所以"等。"釋迦或"是顯示父方的親族,而"拘利或"則是母方的。"禮拜"是敬禮的總括語。"受王敬重"是被諸王,或者諸王的敬重,如"受村敬重"。因為在敬重語的使用中語言學者主張在能作者中用屬格。"世尊的"是作為菩薩的或成為佛的世尊的。"所學"是學習的技藝。 "四種"等在司伽羅經(長部⋯⋯

3.265) gharamāvasanti ghare vasanto, kammappavacanīyayogato cettha bhummatthe upayogavacanaṃ. Kammaṃ payojayeti kasivāṇijjādikammaṃ payojeyya. Kulānañhi na sabbakālaṃ ekasadisaṃ vattati, kadāci rājādivasena āpadāpi uppajjati, tasmā 『『āpadāsu uppannāsu bhavissatī』』ti evaṃ manasi katvā nidhāpeyyāti āha 『『āpadāsu bhavissatī』』ti. Imesu pana catūsu koṭṭhāsesu 『『ekena bhoge bhuñjeyyā』』ti vuttakoṭṭhāsatoyeva gahetvā bhikkhūnampi kapaṇaddhikādīnampi dānaṃ dātabbaṃ, pesakāranhāpitakādīnampi vetanaṃ dātabbanti ayaṃ bhogapariggahaṇānusāsanī, evarūpaṃ anusāsaniṃ uggahetvāti attho. Idañhi diṭṭhadhammikaṃyeva sandhāya vadati, samparāyikaṃ, pana niyyānikaṃ vā anusāsaniṃ paccāsisantopi dakkhiṇeyyapaṇipātameva karoti nāmāti daṭṭhabbaṃ. 『『Yo panā』』tiādi 『『seṭṭhavaseneva…pe… gaṇhātī』』ti vuttassatthassa vitthāravacanaṃ.

『『Eva』』ntiādi pana 『『seṭṭhavasena ca bhijjatī』』ti vuttassa byatirekadassanaṃ. Atthavasā liṅgavibhattivipariṇāmoti katvā gahitasaraṇāya upāsikāya vātipi yojetabbaṃ. Evamīdisesu. Pabbajitampīti pi-saddo sambhāvanatthoti vuttaṃ 『『pageva apabbajita』』nti. Saraṇagamanaṃ na bhijjati seṭṭhavasena avanditattā. Tathāti anukaḍḍhanatthe nipāto 『『saraṇagamanaṃ na bhijjatī』』ti. Raṭṭhapūjitattāti raṭṭhe, raṭṭhavāsīnaṃ vā pūjitattā. Tayidaṃ bhayavasena vanditabbabhāvasseva samatthanaṃ, na tu abhedassa kāraṇadassanaṃ, tassa pana kāraṇaṃ seṭṭhavasena avanditattāti veditabbaṃ. Vuttañhi 『『seṭṭhavasena ca bhijjatī』』ti. Seṭṭhavasenāti loke aggadakkhiṇeyyatāya seṭṭhabhāvavasenāti attho. Tenāha 『『ayaṃ loke aggadakkhiṇeyyoti vandatī』』ti. Titthiyampi vandato na bhijjati, pageva itaraṃ. Saraṇagamanappabhedoti saraṇagamanavibhāgo, tabbibhāgasambandhato cettha sakkā abhedopi sukhena dassetunti abhedadassanaṃ kataṃ.

Ariyamaggo eva lokuttarasaraṇagamananti cattāri sāmaññaphalāni vipākaphalabhāvena vuttāni. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho nibbānaṃ. Ettha ca kammasadisaṃ vipākaphalaṃ, tabbiparītaṃ ānisaṃsaphalanti daṭṭhabbaṃ. Yathā hi sālibījādīnaṃ phalāni taṃsadisāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na mūlaṅkurapattakkhandhanāḷāni, evaṃ kusalākusalānaṃ phalāni arūpadhammabhāvena, sārammaṇabhāvena ca sadisāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na tadaññāni kammanibbattānipi kammaasadisāni, tāni pana ānisaṃsāni nāma honti, ānisaṃsaniruttimattañca labhantīti. 『『Vuttañheta』』ntiādinā dhammapade aggidattabrāhmaṇavatthupāḷimāharitvā dasseti.

我來將這段巴利文直譯成簡體中文： 265. "在家居住"是住在家中,這裡因為與動作表示詞的關係所以賓格表示處所義。"應使工作"是應使耕作、貿易等工作。因為諸家族不是一直都一樣運轉,有時因為國王等而生起災難,所以說"在災難生起時將有用"是這樣想著應當儲藏。在這四份中從說"以一份享受財富"的份中就應當給予比丘們和貧窮、旅人等佈施,也應當給予織工、理髮師等工資,這是財富獲取的教導,意思是學習這樣的教導。因為這隻針對現法而說,但應當知道期待來世的、出離的教導時也只作應供養的敬禮。"而誰"等是"只以最勝⋯⋯取"所說意思的詳細說明。 "這樣"等則是顯示與"以最勝而破壞"所說相反。應當按意義的語性、格的變化而連線"或已受持皈依的優婆夷的"。在這樣的情況中。"即使出家者"中pi詞表示確定義,所以說"何況未出家者"。皈依不破壞是因為不是以最勝而禮拜。"這樣"是牽引義的不變詞"皈依不破壞"。"因為受國敬重"是在國中,或者因為被國民敬重。這只是應該因為恐懼而禮拜的證成,而不是顯示不破壞的原因,而應當知道它的原因是不是以最勝而禮拜。因為說"以最勝而破壞"。"以最勝"意思是以在世間最上應供養性的最勝性。所以說"禮拜'這是世間最上應供養者'"。即使禮拜外道也不破壞,何況其他。"皈依的種類"是皈依的區分,因為與那個區分相關所以這裡容易顯示不破壞,所以作了不破壞的顯示。 聖道就是出世間皈依,說四種沙門果是作為異熟果。"一切苦的滅盡"是一切輪迴苦的不生滅即涅槃。這裡應當知道與業相似的是異熟果,與之相反的是功德果。因為就像稻種等的果以成熟而稱為與它相似,而得到異熟的名稱,不是根、芽、葉、干、莖,同樣善不善的果以無色法性、有所緣性而相似稱為成熟,而得到異熟的名稱,不是其他即使由業所生但與業不相似的,它們則稱為功德,而只得到功德的名稱。以"因為這樣說"等引法句中阿耆達多婆羅門故事的經文而顯示。

Yo cāti ettha ca-saddo byatireke, yo panāti attho. Tatrāyamadhippāyo – byatirekatthadīpane yadi 『『bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni cā』』tiādinā (dha. pa. 188) vuttaṃ khemaṃ saraṇaṃ na hoti, na uttamaṃ saraṇaṃ, etañca saraṇamāgamma sabbadukkhā na pamuccati, evaṃ sati kiṃ nāma vatthu khemaṃ saraṇaṃ hoti, uttamaṃ saraṇaṃ, kiṃ nāma vatthuṃ saraṇamāgamma sabbadukkhā pamuccatīti ce?

Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato…pe…

Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatīti. (dha. pa. 190-92);

Evamīdisesu. Lokiyassa saraṇagamanassa aññatitthiyāvandanādinā kuppanato, calanato ca akuppaṃ acalaṃ lokuttarameva saraṇagamanaṃ pakāsetuṃ 『『cattāri ariyasaccāni, sammappaññāya passatī』』ti vuttaṃ. Vācāsiliṭṭhatthañcettha sammāsaddassa rassattaṃ. 『『Dukkha』』ntiādi 『『cattāri ariyasaccānī』』ti vuttassa sarūpadassanaṃ. Dukkhassa ca atikkamanti dukkhanirodhaṃ. Dukkhūpasamagāminanti dukkhanirodhagāmiṃ. 『『Eta』』nti 『『cattāri…pe… passatī』』ti (dha. pa. 190) evaṃ vuttaṃ lokuttarasaraṇagamanasaṅkhātaṃ ariyasaccadassanaṃ. Kho-saddo avadhāraṇattho padattayepi yojetabbo.

Niccato anupagamanādivasenāti 『『nicca』』nti aggahaṇādivasena, itinā niddisitabbehi to-saddamicchanti saddavidū. 『『Vuttañheta』』ntiādinā ñāṇavibhaṅgādīsu (ma. ni. 3.126; a. ni. 1.268) āgataṃ pāḷiṃ sādhakabhāvena āharati. Aṭṭhānanti janakahetupaṭikkhepo. Anavakāsoti paccayahetupaṭikkhepo. Ubhayenāpi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā sampanno sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekampi saṅkhāraṃ. Niccato upagaccheyyāti 『『nicco』』ti gaṇheyya. Sukhato upagaccheyyāti 『『ekantasukhī attā hoti arogo paraṃ maraṇā』』ti (dī. ni.

我來將這段巴利文直譯成簡體中文： "而誰"這裡ca詞表示相反,意思是"然而誰"。這裡的意思是 - 如果在表示相反義時以"許多人確實趨向皈依,山和林等"(法句經188)所說的不是安穩的皈依,不是最上的皈依,趨向這個皈依不能從一切苦解脫,這樣的話什麼事物是安穩的皈依,最上的皈依,趨向什麼事物能從一切苦解脫呢? 而誰趨向佛陀和法,以及僧伽作為皈依⋯⋯ 這確實是安穩的皈依,這是最上的皈依; 趨向這個皈依,從一切苦解脫。(法句經190-192) 在這樣的情況中。因為世間的皈依因禮拜外道等而動搖,搖動,爲了顯示不動搖不搖動的只是出世間的皈依而說"以正慧見四聖諦"。這裡sammā詞的短音是爲了語音優美。"苦"等是顯示"四聖諦"所說的自性。"超越苦"是苦的滅。"趣向苦的止息"是趣向苦的滅。"這"是"四⋯⋯見"這樣所說的名為出世間皈依的聖諦見。kho詞表示確定義應當在三處詞中連線。 "以不趨向常等的方式"是以不執取"常"等的方式,這裡語言學者主張用to詞來表示。以"因為這樣說"等引智分別等(中部3.126; 增支部1.268)中來的**作為證成。"非處"是否定能生因。"無機會"是否定緣因。以兩者都否定原因。"因為"是以那個原因。"具足見"是以道見具足的預流者。"任何行"是在四地中有為的諸行中的任何一個行。"趨向常"是執取"常"。"趨向樂"是"我死後成為完全快樂無病"(長部⋯⋯

1.76) evaṃ attadiṭṭhivasena 『『sukho』』ti gaṇheyya, diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamatthaṃ mattahatthiparittāsito cokkhabrāhmaṇo viya ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaṇṇattisaṅgahaṇatthaṃ 『『saṅkhāra』』nti avatvā 『『dhamma』』nti vuttaṃ. Yathāha parivāre –

『『Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā;

Nibbānañceva paññatti, anattā iti nicchayā』』ti. (pari. 257);

Imesu pana tīsupi vāresu ariyasāvakassa catubhūmakavaseneva paricchedo veditabbo, tebhūmakavaseneva vā. Yaṃ yañhi puthujjano 『『niccaṃ sukhaṃ attā』』ti gāhaṃ gaṇhāti, taṃ taṃ ariyasāvako 『『aniccaṃ dukkhaṃ anattā』』ti gaṇhanto gāhaṃ viniveṭheti.

『『Mātara』』ntiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako tehi aññampi pāṇaṃ jīvitā voropeyyāti? Etampi aṭṭhānameva. Cakkavattirajjasakajīvitahetupi hi so taṃ jīvitā na voropeyya, tathāpi puthujjanabhāvassa mahāsāvajjatādassanatthaṃ ariyabhāvassa ca balavatāpakāsanatthaṃ evaṃ vuttanti daṭṭhabbaṃ. Paduṭṭhacittoti vadhakacittena padūsanacitto, padūsitacitto vā. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ pañcahi kāraṇehi bhindeyya, vuttañhetaṃ 『『pañcahupāli ākārehi saṅgho bhijjati kammena, uddesena, voharanto, anussāvanena, salākaggāhenā』』ti (pari. 458) aññaṃ satthāranti ito aññaṃ titthakaraṃ 『『ayaṃ me satthā』』ti evaṃ gaṇheyya, netaṃ ṭhānaṃ vijjatīti attho. Bhavasampadāti sugatibhavena sampadā, idaṃ vipākaphalaṃ. Bhogasampadāti manussabhogadevabhogehi sampadā, idaṃ pana ānisaṃsaphalaṃ. 『『Vuttañheta』』ntiādinā devatāsaṃyuttādipāḷiṃ (saṃ. ni. 1.37) sādhakabhāvena dasseti.

Gatāseti ettha se-iti nipātamattaṃ. Na te gamissanti apāyabhūminti te buddhaṃ saraṇaṃ gatā tannimittaṃ apāyaṃ na gamissanti. Mānusanti ca gāthābandhavasena visaññoganiddeso, manussesu jātanti attho. Devakāyanti devasaṅghaṃ, devapuraṃ vā 『『devānaṃ kāyo samūho etthā』』ti katvā.

『『Aparampī』』tiādinā saḷāyatanavagge moggallānasaṃyutte (saṃ. ni. 4.341) āgataṃ aññampi phalamāha, aparampi phalaṃ mahāmoggallānattherena vuttanti attho. Aññe deveti asaraṇaṅgate deve. Dasahi ṭhānehīti dasahi kāraṇehi. 『『Dibbenā』』tiādi tassarūpadassanaṃ. Adhigaṇhantīti abhibhavanti atikkamitvā tiṭṭhanti. 『『Esa nayo』』ti iminā 『『sādhu kho devānaminda dhammasaraṇagamanaṃ hotī』』ti (saṃ. ni. 4.341) suttapadaṃ atidisati. Velāmasuttaṃ nāma aṅguttaranikāye navanipāte jātigottarūpabhogasaddhāpaññādīhi mariyādavelātikkantehi uḷārehi guṇehi samannāgatattā velāmanāmakassa bodhisattabhūtassa caturāsītisahassarājūnaṃ ācariyabrāhmaṇassa dānakathāpaṭisaññuttaṃ suttaṃ (a. ni.

我來將這段巴利文直譯成簡體中文： 76)這樣以我見的方式執取"樂",但是以離見之心聖弟子爲了止息熱惱而趨向樂,如同受驚的醉象般的清凈婆羅門趨向糞土地。在我句中爲了包含遍等施設而不說"行"而說"法"。如在附隨中說: "一切行無常,有為皆苦無我; 涅槃和施設,決定是無我。"(附隨257) 在這三句中應當知道聖弟子是以四地或者三地而限定。因為凡夫執取任何"常、樂、我"的執取,聖弟子以"無常、苦、無我"而執取來解開那個執取。 在"母親"等中,生母是母親,生父是父親,意指成為人的漏盡阿羅漢。但是聖弟子會奪取他們其他的生命嗎?這也是不可能的。因為即使爲了轉輪王位和自己的生命他也不會奪取那個生命,但是應當知道這樣說是爲了顯示凡夫性的大罪過性和顯示聖性的力量。"噁心"是以殺害心而污染的心,或者被污染的心。"出血"是在活著的身體中產生甚至如小蠅能喝的血。"分裂僧團"是以五個原因分裂在同一界內的同住僧團,因為這樣說:"優波離啊,以五種方式分裂僧團:以羯磨、誦戒、說法、宣佈、取籌。"(附隨458)"其他導師"意思是會執取此外其他的外道"這是我的導師",這是不可能的。"有的成就"是以善趣有的成就,這是異熟果。"財富的成就"是以人的財富、天的財富的成就,這則是功德果。以"因為這樣說"等顯示天神相應等經文(相應部1.37)作為證成。 "已去的"這裡se只是不變詞。"他們不會去惡趣地"是那些已皈依佛的因為那個原因不會去惡趣。"人的"是依偈頌方式的分離說明,意思是在人中出生。"天身"是天眾,或者天城因為是"這裡是諸天的身體群集"。 以"另外"等說在六處分別目犍連相應(相應部4.341)中來的其他果,意思是大目犍連長老所說的另外的果。"其他諸天"是未皈依的諸天。"以十處"是以十個原因。"天的"等是顯示它的形相。"勝過"是超越站立。以"這是方法"這個指示經句"實然,天主啊,法皈依是好的"(相應部4.341)。毗羅摩經是在增支部九集中關於因為具足以種姓、種族、色、財富、信、慧等超越邊際的殊勝功德而名為毗羅摩的作為菩薩的八萬四千王的阿阇黎婆羅門的佈施故事相應的經(增支部⋯⋯

9.20) tattha hi karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhyānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇa hiraññapūrānaṃ, sabbālaṅkārapaṭimaṇḍitānaṃ, caturāsītiyā hatthisahassānaṃ caturāsītiyā assasahassānaṃ, caturāsītiyā rathasahassānaṃ, caturāsītiyā dhenusahassānaṃ, caturāsītiyā kaññāsahassānaṃ, caturāsītiyā pallaṅkasahassānaṃ, caturāsītiyā vatthakoṭisahassānaṃ, aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni sattasaṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ, tato sataṃsotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalataranti ayamattho pakāsito. Vuttañhetaṃ –

『『Yaṃ gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ, yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya, idaṃ tato mahapphalatara』』ntiādi (a. ni. 9.20).

Iminā ca ukkaṭṭhaparicchedato lokuttarasseva saraṇagamanassa phalaṃ dassitanti veditabbaṃ. Tathā hi velāmasuttaṭṭhakathāyaṃ vuttaṃ 『『saraṇaṃ gaccheyyāti ettha maggenāgataṃ anivattanasaraṇaṃ adhippetaṃ, apare panāhu 『attānaṃ niyyātetvā dinnattā saraṇagamanaṃ tato mahapphalatara』nti vutta』』nti (a. ni. aṭṭha. 3.9.20) kūṭadantasuttaṭṭhakathāyaṃ pana vakkhati 『『yasmā ca saraṇagamanaṃ nāma tiṇṇaṃ ratanānaṃ jīvitapariccāgamayaṃ puññakammaṃ saggasampattiṃ deti, tasmā mahapphalatarañca mahānisaṃsatarañcāti veditabba』』nti (dī. ni. aṭṭha. 1.350, 351) iminā pana nayena lokiyassāpi saraṇagamanassa phalaṃ idha dassitamevāti gahetabbaṃ. Ācariyadhammapālattherenapi (dī. ni. ṭī. 1.250) hi ayamevattho icchitoti viññāyati idha ceva aññāsu ca majjhimāgamaṭīkādīsu avisesatoyeva vuttattā, ācariyasāriputtattherenāpi ayamattho abhimato siyā sāratthadīpaniyaṃ, (sārattha. ṭī. verañjakaaṇḍavaṇṇanā.15) aṅguttaraṭīkāyañca tadubhayasādhāraṇavacanato. Apare pana vadanti 『『kūṭadantasuttaṭṭhakathāyampi (dī. ni. ṭī. 1.249) lokuttarasseva saraṇagamanassa phalaṃ vutta』』nti, tadayuttameva tathā avuttattā. 『『Yasmā…pe… detī』』ti hi tadubhayasādhāraṇakāraṇavasena tadubhayassāpi phalaṃ tattha vuttanti. Velāmasuttādīnanti ettha ādisaddena (a. ni. 4.34; itivu. 90) aggappasādasuttachattamāṇavakavimānādīnaṃ (vi. va. 886 ādayo) saṅgaho daṭṭhabbo.

Aññāṇaṃ nāma vatthuttayassa guṇānamajānanaṃ tattha sammoho. Saṃsayo nāma 『『buddho nu kho, na nu kho』』tiādinā (dī. ni. aṭṭha.

我來將這段巴利文直譯成簡體中文： 9.20)因為在那裡八萬四千個相當於一伽利沙四分之一量的金缽、銀缽、銅缽依次裝滿銀、金、錢,裝飾一切飾物,八萬四千象,八萬四千馬,八萬四千車,八萬四千牛,八萬四千少女,八萬四千座椅,八萬四千俱胝衣,以及無量的種種可食可啃等食物的施捨,以七年零七個月不間斷進行的毗羅摩大布施,比起佈施給一位預流者的佈施更有大果,比起佈施給一百位預流者的佈施,佈施給一位一來者更有大果,比起那個,佈施給一位不還者,比起那個,佈施給一位阿羅漢,比起那個,佈施給一位辟支佛,比起那個,佈施給一位正等覺者,比起那個,佈施給以佛為首的僧團更有大果,比起那個,為四方僧團建造精舍,比起那個,皈依更有大果,這個意思被顯示。因為這樣說： "居士啊,婆羅門毗羅摩所施的大布施,如果有人供養一位具足見者,這個比那個更有大果,如果有人供養一百位具足見者,如果有人供養一位一來者,這個比那個更有大果"等(增支部9.20)。 應當知道以此顯示以最上限定的只是出世間的皈依的果。因為這樣在毗羅摩經注中說:"'應當皈依'這裡意指以道而來的不退轉皈依,其他人則說'因為給予投靠自己而說皈依比那個更有大果'"(增支部注3.9.20)。但是在矩吒檀多經注中將說:"因為名為皈依是對三寶捨棄生命的功德業而給予天界成就,所以應當知道是更有大果和更有大功德"(長部注1.350,351)。但是應當理解以這個方法這裡也顯示了世間的皈依的果。因為阿阇黎法護長老(長部復注1.250)也認可這個意思,因為在這裡和其他中部復注等中都不特別地說,阿阇黎舍利弗長老在精要燈明(精要燈明覆注,韋蘭阇品釋15)和增支復注中也會贊同這個意思因為說兩者共同。但是其他人說:"在矩吒檀多經注中(長部復注1.249)也只說出世間的皈依的果",那是不對的因為沒有那樣說。因為"因為⋯⋯給予"是以兩者共同的原因而在那裡說兩者的果。"毗羅摩經等"這裡以等詞應當知道包括最上信經和傘帽天宮等(天宮事886等)。 名為"無知"是不知三事的功德而在那裡迷惑。名為"疑"是以"是否是佛"等(長部注⋯⋯

2.216) vicikicchā. Micchāñāṇaṃ nāma vatthuttayassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādisaddena anādarāgāravādīnaṃ saṅgaho. Saṃkilissatīti saṃkiliṭṭhaṃ malīnaṃ bhavati. Na mahājutikantiādipi saṃkilesapariyāyo eva. Tattha na mahājutikanti na mahujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti na mahānubhāvaṃ, apaṇītaṃ anuḷāranti attho. Sāvajjoti taṇhādiṭṭhādivasena sadoso. Tadeva phalavasena vibhāvetuṃ 『『aniṭṭhaphalo』』ti vuttaṃ, sāvajjattā akantiphalo hotīti attho. Lokiyasaraṇagamanaṃ sikkhāsamādānaṃ viya agahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedo, so ca taṇhādiṭṭhādivirahitattā adosoti āha 『『anavajjo kālakiriyāya hotī』』ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hoti, pageva aniṭṭhaphalo avipākattā. Na hi taṃ akusalaṃ hoti, atha kho bhedanamattanti adhippāyo. Bhavantarepīti aññasmimpi bhave.

Dharasaddassa dvikammikattā 『『upāsaka』』nti idampi kammameva, tañca kho ākāraṭṭhāneti atthamattaṃ dassetuṃ 『『upāsako ayanti evaṃdhāretū』』ti vuttaṃ. Dhāretūti ca upadhāretūti attho. Upadhāraṇañcettha jānanamevāti dasseti 『『jānātū』』ti iminā. Upāsakavidhikosallatthanti upāsakabhāvavidhānakosallatthaṃ. Ko upāsakoti sarūpapucchā, kiṃ lakkhaṇo upāsako nāmāti vuttaṃ hoti. Kasmāti hetupucchā, kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti adhippāyo. Tenāha 『『kasmā upāsakoti vuccatī』』ti. Saddassa hi abhidheyye pavattinimittameva tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti vatasamādānapucchā, kīdisaṃ assa upāsakassa sīlaṃ, kittakena vatasamādānenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti kammasamādānapucchā, ko assa sammāājīvo, kena kammasamādānena assa ājīvo sambhavatīti pucchati, so pana micchājīvassa parivajjanena hotīti micchājīvopi vibhajīyati. Kā vipattīti tadubhayesaṃ vippaṭipattipucchā, kā assa upāsakassa sīlassa, ājīvassa ca vipattīti attho. Sāmaññaniddiṭṭhe hi sati anantarasseva vidhi vā paṭisedho vāti anantarassa gahaṇaṃ. Kā sampattīti tadubhayesameva sammāpaṭipattipucchā, kā assa upāsakassa sīlassa, ājīvassa ca sampattīti vuttanayena attho. Sarūpavacanatthādisaṅkhātena pakārena kiratīti pakiṇṇaṃ, tadeva pakiṇṇakaṃ, anekākārena pavattaṃ atthavinicchayanti attho.

Yo kocīti khattiyabrāhmaṇādīsu yo koci, iminā padena akāraṇamettha jātiādivisesoti dasseti, 『『saraṇagato』』ti iminā pana saraṇagamanamevettha pamāṇanti. 『『Gahaṭṭho』』ti ca iminā āgārikesveva upāsakasaddo niruḷho, na pabbajjūpagatesūti. Tamatthaṃ mahāvaggasaṃyutte mahānāmasuttena (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 2.216)疑惑。名為"邪智"是對三事的功德以非功德的想像而有顛倒執取。以等詞包括不恭敬等。"污染"是成為污染、不凈。"不大光明"等也只是污染的同義詞。其中"不大光明"是不大輝煌,意思是不清凈、不光潔。"不大威力"是不大威神,意思是低劣、不殊勝。"有過"是以貪、見等而有過。爲了以果來說明那個而說"不可意果",意思是因為有過而成為不喜悅果。世間皈依如學處受持一樣沒有取定時限而只以生命為限,所以它以蘊的壞滅而破壞,而那個因為離貪見等而無過,所以說"以死亡而無過"。"那個"是無過的皈依破壞。即使是無過也不是可意果,何況不可意果因為無異熟。因為它不是不善,而只是破壞而已,這是意思。"在其他有"是在其他的生存中。 因為dhaara詞有兩個賓語所以"優婆塞"也是賓語,而那個在形態處所,爲了只顯示意義而說"請記持'這是優婆塞'"。而"請記持"意思是請思惟。而這裡思惟就是了知,以"請了知"這個來顯示。"爲了善巧優婆塞的方法"是爲了善巧優婆塞性的規定。"什麼是優婆塞"是自性問,說的是名為優婆塞有什麼特相。"為什麼"是原因問,意思是以什麼生起因緣優婆塞詞安立於那個人。所以說"為什麼稱為優婆塞"。因為詞在所詮中的生起因緣就是那個意義的存在原因。"他的什麼戒"是受持問,意思是這個優婆塞的戒是什麼樣,以多少受持而稱為具足戒。"什麼活命"是業受持問,問他什麼是正命,以什麼業受持而有他的活命,而那個以避離邪命而有所以也分別邪命。"什麼失壞"是那兩者的違犯問,意思是這個優婆塞的戒和活命的什麼失壞。因為在以總體說時就有對最近的規定或否定,所以取最近的。"什麼成就"是那兩者的正行問,以所說的方式意思是這個優婆塞的戒和活命的什麼成就。以所謂自性說等名為方式而散佈稱為雜,意思是以種種方式行的抉擇。 "任何"是在剎帝利、婆羅門等中任何,以這個詞顯示這裡種姓等特殊性不是原因,而以"已皈依"這個顯示這裡只有皈依是標準。以"在家"這個顯示優婆塞詞安立於在家者,不是于已出家者。那個意思以大品相應大名經(相應部⋯⋯;

5.1033) sādhento 『『vuttañheta』』ntiādimāha. Tattha yatoti buddhādisaraṇagamanato. Mahānāmāti attano cūḷapituno sukkodanassa puttaṃ mahānāmaṃ nāma sakyarājānaṃ bhagavā ālapati. Ettāvatāti ettakena buddhādisaraṇagamanena upāsako nāma hoti, na jātiādīhi kāraṇehīti adhippāyo. Kāmañca tapussabhallikānaṃ viya dvevācikaupāsakabhāvopi atthi, so pana tadā vatthuttayābhāvato kadāciyeva hotīti sabbadā pavattaṃ tevācikaupāsakabhāvaṃ dassetuṃ 『『saraṇagato』』ti vuttaṃ. Tepi hi pacchā tisaraṇagatā eva, na cettha sambhavati aññaṃ paṭikkhipitvā ekaṃ vā dve vā saraṇagato upāsako nāmāti imamatthampi ñāpetuṃ evaṃ vuttanti daṭṭhabbaṃ.

Upāsanatoti teneva saraṇagamanena, tattha ca sakkaccakāritāya gāravabahumānādiyogena payirupāsanato, iminā katvatthaṃ dasseti. Tenāha 『『so hī』』tiādi.

Veramaṇiyoti ettha veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo nāma, pañca viratiyo viratipadhānattā tassa sīlassa. Tathā hi udāhaṭe mahānāmasutte vuttaṃ 『『pāṇātipātā paṭivirato hotī』』tiādi (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 5.1033)證成而說"因為這樣說"等。其中"從"是從皈依佛等。"大名"是世尊稱呼自己的叔父凈飯王的兒子名為大名的釋迦王。"只這樣"意思是隻以這樣皈依佛等而稱為優婆塞,不是以種姓等原因。雖然也有如得沸梨迦一樣的二句優婆塞性,但那是因為當時三事不存在而只是有時才有,所以說"已皈依"是爲了顯示常時行的三句優婆塞性。因為他們後來也是三皈依者,應當知道這樣說也是爲了顯示在這裡不可能否定其他而只皈依一個或二個稱為優婆塞的這個意思。 "以親近"是以那個皈依,而在那裡以恭敬作的和合恭敬尊重等而親近,以此顯示作的意義。所以說"因為他"等。 "諸離"這裡惡稱為怨,因為滅除、殺害、破壞它而名為離,五種離是因為那個戒以離為主。因此在所引的大名經中說"離殺生"等(相應部⋯⋯;

5.1033) 『『yathāhā』』tiādinā sādhakaṃ, sarūpañca dasseti yathā taṃ uyyānapālassa ekeneva udakapatiṭṭhānapayogena ambasecanaṃ, garusinānañca. Yathāha ambavimāne (vi. va. 1151 ādayo) –

『『Ambo ca sitto samaṇo ca nhāpito,

Mayā ca puññaṃ pasutaṃ anappakaṃ;

Iti so pītiyā kāyaṃ, sabbaṃ pharati attano』』ti.

[『『Ambo ca siñcato āsi, samaṇo ca nahāpito;

Bahuñca puññaṃ pasutaṃ, aho saphalaṃ jīvita』』nti. (idha ṭīkāyaṃ mūlapāṭho)]

Evamīdisesu. Ettāvatāti ettakena pañcaveraviratimattena.

Micchāvaṇijjāti ayuttavaṇijjā, na sammāvaṇijjā, asāruppavaṇijjakammānīti attho. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena, tena micchāvaṇijjakammena ājīvanato aññampi adhammikaṃ ājīvanaṃ paṭikkhipati. Samenāti avisamena, tena kāyavisamādiduccaritaṃ vajjetvā kāyasamādinā sucaritena ājīvanaṃ dasseti. 『『Vuttañheta』』ntiādinā pañcaṅguttarapāḷimāharitvā sādhakaṃ, sarūpañca dasseti. Vāṇijānaṃ ayanti vaṇijjā, yassa kassaci vikkayo, itthiliṅgapadametaṃ. Satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ paṭilabhitvā vā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā, saṅgahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyāti vuttā, sattavaṇijjā abhujissabhāvakaraṇato, maṃsavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato, visavaṇijjā parūpaghātakāraṇato.

Tassevāti yathāvuttassa pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjādippahānalakkhaṇassa ājīvassa ca paṭiniddeso. Vipattīti bhedo, pakopo ca . Evaṃ sīlaājīvavipattivasena upāsakassa vipattiṃ dassetvā assaddhiyādivasenapi dassento 『『apicā』』tiādimāha. Yāyāti assaddhiyādivippaṭipattiyā. Caṇḍāloti nīcadhammajātikaṭṭhena upāsakacaṇḍālo. Malanti malīnaṭṭhena upāsakamalaṃ. Patikiṭṭhoti lāmakaṭṭhena upāsakanihīno. Sāpissāti sāpi assaddhiyādivippaṭipatti assa upāsakassa vipattīti veditabbā. Kā panāyanti vuttaṃ 『『te cā』』tiādi. Upāsakacaṇḍālasuttaṃ, (a. ni.

我來將這段巴利文直譯成簡體中文： 5.1033)以"如說"等顯示證成和自性,如同園丁以一次澆水而澆芒果樹和大浴一樣。如在芒果天宮(天宮事1151等)中說: "芒果樹已澆灌,沙門已洗浴, 我也已造不少福; 如是以喜充滿自己全身。" ["芒果樹已澆灌,沙門已洗浴; 已造許多福德,啊生命有果實。"(這裡注中的根本經文)] 在這樣的情況中。"只這樣"是隻以這樣的五種離惡。 "邪貿易"是不正當貿易,不是正貿易,意思是不相應的貿易業。"捨棄"是以不作而捨棄。"以法"是不離於法,以此否定除了那個邪貿易業的活命之外的其他非法活命。"以平等"是以不不平等,以此顯示避免身不平等等惡行而以身平等等善行活命。以"因為這樣說"等引五增支部經文顯示證成和自性。貿易者的行為是貿易,是任何的買賣,這是陰性詞。"武器貿易"是製作或使人制作或得到已製作的武器物品而賣。"眾生貿易"是賣人。"肉貿易"是如屠夫等養育鹿豬等而準備肉賣。"酒貿易"是調製任何酒而賣。"毒貿易"是調製或收集毒而賣。其中說武器貿易因為是以傷害他人為因而不應作,眾生貿易因為造成不自由,肉貿易因為是殺因,酒貿易因為是放逸處,毒貿易因為是傷害他人的原因。 "那個"是所說的以五離為相的戒和以捨棄五種邪貿易等為相的活命的說明。"失壞"是破壞和惱害。這樣以戒和活命的失壞顯示優婆塞的失壞后,也以不信等顯示而說"而且"等。"以那個"是以不信等違犯。"旃陀羅"是以低劣法性義的優婆塞旃陀羅。"垢"是以污垢義的優婆塞垢。"劣"是以下等義的優婆塞下劣。"那個也"應當知道那個不信等違犯也是這個優婆塞的失壞。"什麼是這個"而說"那些"等。優婆塞旃陀羅經(增支部⋯⋯;

5.175) upāsakaratanasuttañca pañcaṅguttare. Tattha buddhādīsu, kammakammaphalesu ca saddhāvipariyāyo micchāvimokkho assaddhiyaṃ, tena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. 『『Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī』』ti evaṃ bālajanaparikappitena kotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati no kammanti kammassakataṃ no pattiyāyati. Ito ca bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Ca-saddo aṭṭhānapayutto, sabbattha 『『assaddho』』tiādīsu yojetabbo. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Tatthāti bahiddhā bāhirakasamaye. Pubbakāraṃ karotīti paṭhamataraṃ dānamānanādikaṃ kusalakiriyaṃ karoti, bāhirakasamaye paṭhamataraṃ kusalakiriyaṃ katvā pacchā sāsane karotīti vuttaṃ hotīti . Tatthāti vā tesaṃ bāhirakānaṃ titthiyānantipi vadanti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

Assāti upāsakassa. Sīlasampadāti yathāvuttena pañcaveramaṇilakkhaṇena sīlena sampadā. Ājīvasampadāti pañcamicchāvaṇijjādippahānalakkhaṇena ājīvena sampadā. Evaṃ sīlasampadāājīvasampadāvasena upāsakassa sampattiṃ dassetvā saddhādivasenapi dassento 『『ye cassā』』tiādimāha. Ye ca pañca dhammā, tepi assa sampattīti yojanā. Dhammehīti guṇehi. Catunnaṃ parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatādīhi upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīkaṃ. Sesaṃ vipattiyaṃ vuttavipariyāyena veditabbaṃ.

Nigaṇṭhīnanti nigaṇṭhasamaṇīnaṃ. Ādimhīti paṭhamatthe. Ucchagganti ucchuaggaṃ ucchukoṭi. Tathā veḷagganti etthāpi. Koṭiyanti pariyantakoṭiyaṃ, pariyantattheti attho. Ambilagganti ambilakoṭṭhāsaṃ. Tathā tittakagganti etthāpi. Vihāraggenāti ovarakakoṭṭhāsena 『『imasmiṃ gabbhe vasantānaṃ idaṃ nāma phalaṃ pāpuṇātī』』tiādinā taṃtaṃvasanaṭṭhānakoṭṭhāsenāti attho . Pariveṇaggenāti etthāpi eseva nayo. Aggeti ettha upayogavacanassa ekārādeso, vacanavipallāso vā, katvā-saddo ca sesoti vuttaṃ 『『ādiṃ katvā』』ti. Bhāvatthe tā-saddoti dasseti 『『ajjabhāva』』nti iminā, ajjabhāvo ca nāma tasmiṃ dhammassavanasamaye dharamānakatāpāpuṇakabhāvo. Tadā hi taṃ nissayavasena dharamānataṃ nimittaṃ katvā taṃdivasanissitaaruṇuggamanato paṭṭhāya yāva puna aruṇuggamanā etthantare ajjasaddo pavattati, tasmā tasmiṃ samaye dharamānakatāsaṅkhātaṃ ajjabhāvaṃ ādiṃ katvāti attho daṭṭhabbo. Ajjatanti vā ajjaicceva attho tā-saddassa sakatthavuttito yathā 『『devatā』』ti, ayaṃ ācariyānaṃ mati. Evaṃ paṭhamakkharena dissamānapāṭhānurūpaṃ atthaṃ dassetvā idāni tatiyakkharena dissamānapāṭhānurūpaṃ atthaṃ dassetuṃ 『『ajjadaggeti vā pāṭho』』tiādi vuttaṃ. Āgamamattattā dakāro padasandhikaro. Ajjāti hi nepātikamidaṃ padaṃ. Tenāha 『『ajja agganti attho』』ti.

我來將這段巴利文直譯成簡體中文： 5.175)和優婆塞寶經在五增支部。其中對佛等和業果的信仰顛倒是邪解脫名為不信,具足那個是不信者。以所說的戒失壞和活命失壞而惡戒。"以這個所見等而有這個吉祥"這樣以愚人所想的名為迷信的所見聞覺吉祥而具足是迷信吉祥者。"信吉祥"是隻相信所見吉祥等分的吉祥而不相信業,不相信業自性。"從這裡外"是從這個一切知佛教外在外道教法。ca詞是非處用,在所有"不信"等中應當連線。"尋求應施"是以應施想尋求惡行者。"在那裡"是在外在外道教法中。"先作"是先作佈施尊重等善行,意思是在外道教法中先作善行后在教法中作。或者說"在那裡"是對那些外道修行者。這裡應當知道將尋求應施和先作合為一而有五法。 "他"是優婆塞。"戒成就"是以所說的以五離為相的戒而成就。"活命成就"是以捨棄五邪貿易等為相的活命而成就。這樣以戒成就和活命成就顯示優婆塞的成就后,也以信等顯示而說"他的那些"等。那些五法,那些也是他的成就,這是連線。"以諸法"是以功德。因為生四眾喜悅義而優婆塞就是寶名為優婆塞寶。因為功德光輝名聲香等而優婆塞就是蓮華名為優婆塞蓮華。同樣優婆塞白蓮。其餘應當知道以與失壞所說相反。 "尼干陀眾"是尼干陀沙門女。"始"是第一義。"甘蔗尖"是甘蔗尖甘蔗頂。同樣"竹尖"這裡也是。"頂"是邊際頂,意思是邊際。"酸分"是酸部分。同樣"苦分"這裡也是。"以精舍分"是以房間部分,意思是以"住在這個房間的得到這樣的果"等的那些住處部分。"以寺院分"這裡也是這個方法。"始"這裡賓格詞的ekāra替換,或者詞的變化,和katvā詞省略,所以說"作為始"。以"今性"這個顯示tā詞是性義,而名為今性是在那個聞法時現在性達到性。因為那時以依止而現在為因緣而從那天依止的破曉開始直到再破曉之間"今"詞轉起,所以應當知道意思是以名為現在性的今性為始。或者"今朝"的今就是意思,因為tā詞說自義如"天神",這是諸阿阇黎的意見。這樣顯示以第一字母可見的讀誦順應的意義后,現在爲了顯示以第三字母可見的讀誦順應的意義而說"或者'從今始'的讀誦"等。d是因為只是方便而連音。因為"今"這是不變詞。所以說"意思是今始"。

『『Pāṇo』』ti idaṃ paramatthato jīvitindriye eva, 『『pāṇupeta』』nti ca karaṇattheneva samāsoti ñāpetuṃ 『『yāva me jīvitaṃ pavattati, tāvaupeta』』nti āha. Upeti upagacchatīti hi upeto, pāṇehi karaṇabhūtehi upeto pāṇupetoti attho ācariyehi abhimato. Iminā ca 『『pāṇupetanti idaṃ padaṃ tassa saraṇagamanassa āpāṇakoṭikatādassana』』nti imamatthaṃ vibhāveti. 『『Pāṇupeta』』nti hi iminā yāva me pāṇā dharanti, tāva saraṇaṃ upeto, upento ca na vācāmattena, na ca ekavāraṃ cittuppādamattena, atha kho pāṇānaṃ pariccajanavasena yāvajīvaṃ upetoti āpāṇakoṭikatā dassitā. 『『Tīhi…pe… gata』』nti idaṃ 『『saraṇaṃ gata』』nti etassa atthavacanaṃ. 『『Anaññasatthuka』』nti idaṃ pana antogadhāvadhāraṇena, aññatthāpohanena ca nivattetabbatthadassanaṃ. Ekacco kappiyakārakasaddassa attho upāsakasaddassa vacanīyopi bhavatīti vuttaṃ 『『upāsakaṃ kappiyakāraka』』nti, attasanniyyātanasaraṇagamanaṃ vā sandhāya evaṃ vuttanti daṭṭhabbaṃ. Evaṃ 『『pāṇupeta』』nti iminā nītatthato dassitaṃ tassa saraṇagamanassa āpāṇakoṭikataṃ dassetvā evaṃ vadanto panesa rājā 『『jīvitena saha vatthuttayaṃ paṭipūjento saraṇagamanaṃ rakkhāmī』』ti adhippāyaṃ vibhāvetīti neyyatthato vibhāvitaṃ tassa rañño adhippāyaṃ vibhāvento 『『ahañhī』』tiādimāha. Tattha hi-saddo samatthane, kāraṇatthe vā, tena imāya yuttiyā, iminā vā kāraṇena upāsakaṃ maṃ bhagavā dhāretūti ayamattho pakāsito.

Accayanaṃ sādhumariyādaṃ atikkamma madditvā pavattanaṃ accayo, kāyikādiajjhācārasaṅkhāto dosoti āha 『『aparādho』』ti, acceti abhibhavitvā pavattati etenāti vā accayo, kāyikādivītikkamassa pavattanako akusaladhammasaṅkhāto doso eva, so ca aparajjhati etenāti aparādhoti vuccati. So hi aparajjhantaṃ purisaṃ abhibhavitvā pavattati. Tenāha 『『atikkamma abhibhavitvā pavatto』』ti. Dhammanti dasarājadhammaṃ. Vitthāro panetassa mahāhaṃsajātakādīhi vibhāvetabbo. Caratīti ācarati karoti. Dhammenevāti dhammato anapeteneva, anapetakusaladhammenevāti attho. Tenāha 『『na pitughātanādinā adhammenā』』ti. 『『Paṭiggaṇhātū』』ti etassa adhivāsanaṃ sampaṭicchatūti saddato attho, adhippāyato pana atthaṃ dassetuṃ 『『khamatū』』ti vuttaṃ. Puna akaraṇamettha saṃvaroti dasseti 『『puna evarūpassā』』tiādinā. 『『Aparādhassā』』tiādi aññamaññaṃ vevacanaṃ.

我來將這段巴利文直譯成簡體中文： "生命"這在勝義上只是命根,"具命"也是以工具義而複合,爲了顯示這個而說"只要我的生命執行,就具足"。因為趨近是具足,以生命作為工具而具足是具命,這是諸阿阇黎所認可的意思。以此也說明"具命這個詞是顯示那個皈依到命終"這個意思。因為以這個"具命"顯示只要我的生命持續,就趨近皈依,而趨近不只是語言,也不只是一次心生,而是以捨棄生命而終生趨近,這樣顯示到命終。"以三⋯⋯去"這是"去皈依"的釋義。而"無他師"這是以內含抉擇和遣除他處而顯示應該排除的意思。有人說優婆塞詞的意思也可以說是凈人詞而說"優婆塞凈人",或者應當知道這樣說是針對自我投靠皈依。這樣以"具命"這個從了義顯示那個皈依的到命終后,這個國王這樣說顯示"我以生命供養三事而護持皈依"的意思,從未了義顯示那個國王的意思而說"因為我"等。其中hi詞是合理或者因,以此以這個道理,或者以這個因而顯示"請世尊記持我為優婆塞"這個意思。 超越善界限而踐踏行為是過,稱為身等違犯的過失,所以說"罪",或者以此超越而行為是過,就是稱為身等違犯的不善法的過失,而那個以此犯錯所以稱為罪。因為那個超越而行於犯錯的人。所以說"超越而行"。"法"是十王法。而這個詳細應當以大鵝本生等來說明。"行"是實行做。"只以法"是隻以不離於法,意思是隻以不離善法。所以說"不以殺父等非法"。"請接受"這個詞義是同意忍受,但是爲了顯示意趣的意思而說"請容忍"。在這裡以"再不作"顯示防護,以"像這樣的"等。"罪"等是互相的同義詞。

251.『『Yathādhammo ṭhito, tathevā』』ti imināpi yathā-saddassa anurūpatthamāha, sādhusamāciṇṇakusaladhammānurūpanti attho. Paṭisaddassa anatthakataṃ dasseti 『『karosī』』ti iminā. Paṭikammaṃ karosītipi vadanti. Yathādhammaṃ paṭikaraṇaṃ nāma katāparādhassa khamāpanamevāti āha 『『khamāpesīti vuttaṃ hotī』』ti. 『『Paṭiggaṇhāmā』』ti etassa adhivāsanaṃ sampaṭicchāmāti atthaṃ dasseti 『『khamāmā』』ti iminā. Vuddhi hesāti ettha ha-kāro padasiliṭṭhatāya āgamo, hi-saddo vā nipātamattaṃ. Esāti yathādhammaṃ paṭikiriyā, āyatiṃ saṃvarāpajjanā ca. Tenāha 『『yo accayaṃ…pe… āpajjatī』』ti. Sadevakena lokena 『『saraṇa』』nti araṇīyato upagantabbato tathāgato ariyo nāmāti vuttaṃ 『『buddhassa bhagavato』』ti. Vineti satte etenāti vinayo, sāsanaṃ. Vaddhati saggamokkhasampatti etāyāti vuddhi. Katamā pana sā, yā 『『esā』』ti niddiṭṭhā vuddhīti codanamapanetuṃ 『『yo accaya』』ntiādi vuttanti sambandhaṃ dasseti 『『katamā』』tiādinā, yā ayaṃ saṃvarāpajjanā, sā 『『esā』』ti niddiṭṭhā vuddhi nāmāti attho. 『『Yathādhammaṃ paṭikarotī』』ti idaṃ āyatiṃ saṃvarāpajjanāya pubbakiriyādassananti viññāpanatthaṃ 『『yathādhammaṃ paṭikaritvā āyatiṃ saṃvarāpajjanā』』ti vuttaṃ. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena adhippāyantaraviññāpanaṃ, etapadena pana tassāpi paṭiniddeso sambhavati 『『yathādhammaṃ paṭikarotī』』 tipi paṭiniddisitabbassa dassanato. Keci pana 『『yathādhammaṃ paṭikarotī』ti idaṃ pubbakiriyāmattasseva dassanaṃ, na paṭiniddisitabbassa. 『Āyatiñca saṃvaraṃ āpajjatī』ti idaṃ pana paṭiniddisitabbassevāti viññāpanatthaṃ evaṃ vutta』』nti vadanti, tadayuttameva khamāpanassāpi vuddhihetubhāvena ariyūpavāde vuttattā. Itarathā hi khamāpanābhāvepi āyatiṃ saṃvarāpajjanāya eva ariyūpavādāpagamanaṃ vuttaṃ siyā, na ca pana vuttaṃ, tasmā vuttanayeneva attho veditabboti.

Kasmā pana 『『yāya』』ntiādinā dhammaniddeso dassito, nanu pāḷiyaṃ 『『yo accaya』』ntiādinā puggalaniddeso katoti codanaṃ sodhetuṃ 『『desanaṃ panā』』tiādi āraddhaṃ. Puggalādhiṭṭhānaṃ karontoti puggalādhiṭṭhānadhammadesanaṃ karonto. Puggalādhiṭṭhānāpi hi puggalādhiṭṭhānadhammadesanā, puggalādhiṭṭhānapuggaladesanāti duvidhā hoti. Ayametthādhippāyo – kiñcāpi 『『vuddhi hesā』』tiādinā dhammādhiṭṭhānadesanā āraddhā, tathāpi puna puggalādhiṭṭhānaṃ karontena 『『yo accaya』』ntiādinā puggalādhiṭṭhānadesanā āraddhā desanāvilāsavasena, veneyyajjhāsayavasena cāti. Tadubhayavaseneva hi dhammādhiṭṭhānādibhedena catubbidhā desanā.

252.Vacasāyatteti vacasā āyatte. Vācāpaṭibandhatteti vadanti, taṃ 『『so hī』』tiādinā viruddhaṃ viya dissati. Vacasāyattheti pana vācāpariyosānattheti attho yutto osānakaraṇatthassa sāsaddassa vasena sāyasaddanipphattito yathā 『『dāyo』』ti. Evañhi samatthanavacanampi upapannaṃ hoti. Gamanāya kataṃ vācāpariyosānaṃ katvā vuttattā tasmiṃyeva atthe vattatīti. Handasaddañhi codanatthe, vacasaggatthe ca icchanti. 『『Handa dāni bhikkhave āmantayāmī』』tiādīsu (dī. ni. 2.218; saṃ. ni. 1.186) hi codanatthe, 『『handa dāni apāyāmī』』tiādīsu (jā. 2.

我來將這段巴利文直譯成簡體中文： 251."如法而住,就是這樣"以此也說yatha詞的隨順義,意思是隨順善修習的善法。以"作"這個顯示paṭi詞的無義。也說"作還還"。名為如法還就是向所作過失請求原諒,所以說"意思是請求原諒"。顯示"我們接受"這個的意思是同意忍受,以"我們原諒"這個。"這是增長"這裡ha字是為語句流暢而來,或者hi是隻是不變詞。"這"是如法還和未來防護。所以說"誰⋯⋯過失⋯⋯防護"。因為被天人世間作為"皈依"而應趨近,所以如來稱為聖,而說"佛世尊"。以此教導眾生是律,教法。以此增長天界解脫成就是增長。什麼是那個,什麼是"這"所指的增長,爲了除去這個問難而說"誰過失"等,顯示聯繫以"什麼"等,意思是這個防護就是名為"這"所指的增長。"如法還"這是爲了顯示是未來防護的前行顯示而說"如法還后未來防護"。因為這是諸阿阇黎的慣例,也就是以任何方式顯示其他意趣,而以這個詞也可能說明那個,因為也顯示應該說明"如法還"。但是有人說"如法還"這只是顯示前行,不是應該說明的。"而未來防護"這才是應該說明的,爲了顯示這個意思而這樣說,那是不對的因為在誹謗聖者中說請求原諒也是增長因。因為否則就說只有未來防護而沒有請求原諒就離開誹謗聖者,但是並沒有說,所以應當知道只以所說的方式的意思。 為什麼以"以那個"等顯示法說明,難道不是在經文中以"誰過失"等作人說明嗎？爲了解決這個問難而開始"而說法"等。"作人為本"是作以人為本的法說。因為以人為本也有兩種:以人為本的法說和以人為本的人說。這裡的意思是 - 雖然以"這是增長"等開始法為本的說法,但是又以作人為本而以"誰過失"等開始以人為本的說法,是以說法花文和隨順所化機之意樂。因為以那兩者而有以法為本等分的四種說法。 252."語所依"是以語依止。說"語系屬",那個似乎與"因為他"等相違。但是"語所依"意思是語結束義是對的,因為由於表完成義的sā詞而有sāya詞的形成如"施"。因為這樣成立理由說也合適。因為作語結束為去而說所以只在那個義中轉。因為認為handa詞有勸導義和語及義。因為在"來吧諸比丘我今勸告"等(長部2.218;相應部1.186)中是勸導義,在"來吧我今離去"等(本生2.

22.843) vacasaggatthe, vacasaggo ca nāma vācāvissajjanaṃ, tañca vācāpariyosānamevāti daṭṭhabbaṃ. Dukkarakiccavasena bahukiccatāti āha 『『balavakiccā』』ti. 『『Avassaṃ kattabbaṃ kiccaṃ, itaraṃ karaṇīyaṃ. Paṭhamaṃ vā kattabbaṃ kiccaṃ, pacchā kattabbaṃ karaṇīyaṃ. Khuddakaṃ vā kiccaṃ, mahantaṃ karaṇīya』』ntipi udānaṭṭhakathādīsu (udā. aṭṭha. 15) vuttaṃ. Yaṃ-taṃ-saddānaṃ niccasambandhattā, gamanakālajānanato, aññakiriyāya ca anupayuttattā 『『tassa kālaṃ tvameva jānāsī』』ti vuttaṃ. Idaṃ vuttaṃ hoti 『『tayā ñātaṃ gamanakālaṃ tvameva ñatvā gacchāhī』』ti. Atha vā yathā kattabbakiccaniyojane 『『imaṃ jāna, imaṃ dehi, imaṃ āharā』』ti (pāci. 88, 93) vuttaṃ, tathā idhāpi tayā ñātaṃ kālaṃ tvameva jānāsi, gamanavasena karohīti gamane niyojetīti dassetuṃ 『『tvameva jānāsī』』ti pāṭhaseso vuttoti daṭṭhabbaṃ. 『『Tikkhattuṃ padakkhiṇaṃ katvā』』tiādi yathāsamāciṇṇaṃ pakaraṇādhigatamattaṃ dassetuṃ vuttaṃ. Tattha padakkhiṇanti pakārato kataṃ dakkhiṇaṃ. Tenāha 『『tikkhattu』』nti. Dasanakhasamodhānasamujjalanti dvīsu hatthesu jātānaṃ dasannaṃ nakhānaṃ samodhānena ekībhāvena samujjalantaṃ, tena dvinnaṃ karatalānaṃ samaṭṭhapanaṃ dasseti. Añjalinti hatthapuṭaṃ. Añjati byattiṃ pakāseti etāyāti añjali. Añju-saddañhi byattiyaṃ, alipaccayañca icchanti saddavidū. Abhimukhovāti sammukho eva, na bhagavato piṭṭhiṃ dassetvāti attho. Pañcappatiṭṭhitavandanānayo vutto eva.

我來將這段巴利文直譯成簡體中文： 22.843)中是語及義,而名為語及就是語言釋放,而那個應當知道就是語言結束。以難作事而多事說"重事"。說"必須作的是事,其他的是應作。或者先應作的是事,后應作的是應作。或者小的是事,大的是應作"也在優陀那注等(優陀那注15)中說。因為yaṃ詞和taṃ詞常相連,知道去時,而且不用於其他動作,所以說"你自己知道那個時間"。這個說的是"你自己知道你所知道的去時而去"。或者如同在指派應作事時說"知道這個,給這個,拿來這個"(波逸提88,93),同樣這裡也是你自己知道你所知道的時間,以去而作,指派于去,爲了顯示這個應當知道說"你自己知道"是省略語。說"作三次右繞"等是爲了顯示如習慣的場合所得而已。其中"右繞"是正確地作右。所以說"三次"。"以十指合放光"是以兩手生的十指合為一而放光,以此顯示兩掌心平放。"合掌"是手捧。以此表明清楚是合掌。因為諸語詞學者認為añju詞是清楚,而ali是詞綴。"面向"就是面對,意思是不向世尊顯示背。五體著地禮的方法已經說過。

1. Imasmiṃyeva attabhāve vipaccanakānaṃ attano pubbe katakusalamūlānaṃ khaṇanena khato, tesameva upahananena upahato, padadvayenapi tassa kammāparādhameva dasseti pariyāyavacanattā padadvayassa. Kusalamūlasaṅkhātapatiṭṭhābhedanena khatūpahatabhāvaṃ dassetuṃ 『『bhinnapatiṭṭho jāto』』ti vuttaṃ. Patiṭṭhā, mūlanti ca atthato ekaṃ. Patiṭṭhahati sammattaniyāmokkamanaṃ etāyāti hi patiṭṭhā, tassa kusalūpanissayasampadā, sā kiriyāparādhena bhinnā vināsitā etenāti bhinnapatiṭṭho. Tadeva vitthārento 『『tathā』』tiādimāha. Yathā kusalamūlasaṅkhātā attano patiṭṭhānajātā, tathā anena raññā attanāva attā khato khanitoti yojanā. Khatoti hi idaṃ idha kammavasena siddhaṃ, pāḷiyaṃ pana kattuvasenāti daṭṭhabbaṃ. Padadvayassa pariyāyattā 『『upahato』』ti idha na vuttaṃ.

『『Rāgo rajo na ca pana reṇu vuccatī』』tiādi (mahāni. 209; cūḷani. 74) vacanato rāgadosamohāva idha rajo nāmāti vuttaṃ 『『rāgarajādivirahita』』nti. Vītasaddassa vigatapariyāyataṃ dasseti 『『vigatattā』』ti iminā. Dhammesu cakkhunti catusaccadhammesu pavattaṃ tesaṃ dassanaṭṭhena cakkhuṃ. Dhammesūti vā heṭṭhimesu tīsu maggadhammesu. Cakkhunti sotāpattimaggasaṅkhātaṃ ekaṃ cakkhuṃ, samudāyekadesavasena ādhāratthasamāsoyaṃ, na tu niddhāraṇatthasamāso. So hi sāsanaganthesu, sakkataganthesu ca sabbattha paṭisiddhoti. Dhammamayanti samathavipassanādhammena nibbattaṃ, iminā 『『dhammena nibbattaṃ cakkhu dhammacakkhū』』ti atthamāha. Apica dhammamayanti sīlāditividhadhammakkhandhoyeva maya-saddassa sakatthe pavattanato, anena 『『dhammoyeva cakkhu dhammacakkhū』』ti atthamāha. Aññesu ṭhānesūti aññesu suttapadesesu, etena yathāpāṭhaṃ tividhatthataṃ dasseti. Idha pana sotāpattimaggassevetaṃ adhivacanaṃ, tasmimpi anadhigate aññesaṃ vattabbatāyeva abhāvatoti adhippāyo.

Idāni 『『khatāyaṃ bhikkhave rājā』』tiādipāṭhassa suviññeyyamadhippāyaṃ dassento 『『idaṃ vuttaṃ hotī』』tiādimāha. Tattha nābhavissāti sace na abhavissatha, evaṃ satīti attho. Atīte hi idaṃ kālātipattivacanaṃ, na anāgateti daṭṭhabbaṃ. Esa nayo sotāpattimaggaṃ patto abhavissāti etthāpi. Nanu ca maggapāpuṇanavacanaṃ bhavissamānattā anāgatakālikanti? Saccaṃ aniyamite, idha pana 『『idhevāsane nisinno』』ti niyamitattā atītakālikamevāti veditabbaṃ. Idañhi bhagavā rañño āsanā vuṭṭhāya acirapakkantasseva avocāti. Pāpamittasaṃsaggenāti devadattena, devadattaparisāsaṅkhātena ca pāpamittena saṃsaggato. Assāti sotāpattimaggassa. 『『Evaṃ santepī』』tiādinā pāṭhānāruḷhaṃ vacanāvasesaṃ dasseti. Tasmāti saraṇaṃ gatattā muccissatīti sambandho. 『『Mama ca sāsanamahantatāyā』』ti pāṭho yutto, katthaci pana ca-saddo na dissati, tattha so luttaniddiṭṭhoti daṭṭhabbaṃ. Na kevalaṃ saraṇaṃ gatattāyeva muccissati, atha kho yattha esa pasanno, pasannākārañca karoti, tassa ca tividhassapi sāsanassa uttamatāyāti hi saha samuccayena attho adhippetoti.

我來將這段巴利文直譯成簡體中文： 253.在這個自身中成熟的自己先前所作善根的掘斷而掘,以那些的損害而損害,以這兩詞因為是同義詞而只顯示那個業過失。爲了顯示以稱為善根的立足破壞而掘損的狀態而說"成為破壞立足"。立足和根在意義上是一樣的。因為以此確立入正性決定是立足,那是善的依止成就,以行為過失而被這個破壞毀滅是破壞立足。展開那個而說"如此"等。如同稱為善根的自己的立足性,如此被這個國王自己掘自己而掘,這是連線。因為這個"掘"這裡是以業而成立,但是在經文中應當知道是以作者。因為兩詞是同義所以這裡不說"損害"。 因為說"貪是垢不說是塵"等(大義釋209;小義釋74),所以貪瞋癡就是這裡名為垢而說"離貪垢等"。以"因為離"這個顯示vīta詞是離的同義詞。"法眼"是在四諦法中轉起以見它們義的眼。或者"在諸法"是在下面三道法中。"眼"是名為初果道的一個眼,這是以總體一分而依處義複合,但不是分離義複合。因為那個在教法書和梵語書中到處被否定。"法所成"是以止觀法而生,以此說意思是"以法而生的眼是法眼"。而且"法所成"是戒等三種法蘊,因為maya詞轉于自義,以此說意思是"法就是眼是法眼"。"在其他處"是在其他經文處,以此顯示如讀誦的三種義。但是這裡只是初果道的異名,因為在那個未得時其他的根本沒有可說性,這是意思。 現在爲了顯示"比丘們這個國王已掘"等讀誦的易解意趣而說"這個意思是"等。其中"不會"是如果不會是,意思是如此的話。因為這個是過去的過去時語,應當知道不是未來。這個方法在"會得初果道"這裡也是。難道不是得道的語言因為將生而是未來時嗎？是的在不確定時,但是這裡因為以"就坐在這座位"而確定所以應當知道就是過去時。因為這個是世尊在國王從座位起來剛離開時說的。"以惡友接觸"是以提婆達多和名為提婆達多眾的惡友接觸。"它"是初果道。以"即使如此"等顯示未列入讀誦的省略語。"所以"是因為皈依而會解脫,這是連線。"因為我的教法偉大"的讀誦是對的,但是在某處不見ca詞,那裡應當知道那個是省略說明。不只是因為皈依而會解脫,而且是在那裡他信凈,和作信凈相,和那個三種教法的最上性,因為與合集一起的意思是所意趣的。

『『Yathā nāmā』』tiādi dukkarakammavipākato sukarena muccanena upamādassanaṃ. Kocīti koci puriso. Kassacīti kassaci purisassa, 『『vadha』』nti ettha bhāvayoge kammatthe sāmivacanaṃ. Pupphamuṭṭhimattena daṇḍenāti pupphamuṭṭhimattasaṅkhātena dhanadaṇḍena. Mucceyyāti vadhakammadaṇḍato mucceyya, daṇḍenāti vā nissakkatthe karaṇavacanaṃ 『『sumuttā mayaṃ tena mahāsamaṇenā』』tiādīsu (dī. ni. 2.232; cūḷava. 437) viya, pupphamuṭṭhimattena dhanadaṇḍato, vadhadaṇḍato ca mucceyyāti attho. Lohakumbhiyanti lohakumbhinarake. Tattha hi tadanubhavanakānaṃ sattānaṃ kammabalena lohamayā mahatī kumbhī nibbattā, tasmā taṃ 『『lohakumbhī』』ti vuccati. Uparimatalato adho patanto, heṭṭhimatalato uddhaṃ gacchanto, ubhayathā pana saṭṭhivassasahassāni honti. Vuttañca –

『『Saṭṭhivassasahassāni, paripuṇṇāni sabbaso;

Niraye paccamānānaṃ, kadā anto bhavissatī』』ti. (pe. va. 802; jā. 1.

我來將這段巴利文直譯成簡體中文： "如同"等是以容易解脫從難作業果來顯示譬喻。"某"是某人。"某人"是某個人的,"殺"這裡在有狀態時業義的屬格。"以一握花的罰"是以稱為一握花的財罰。"會解脫"是從殺業罰會解脫,或者"以罰"是從格的具格如在"我們很好地解脫了那個大沙門"等(長部2.232;小品437)中,意思是從一握花的財罰和殺罰會解脫。"在銅鍋"是在銅鍋地獄。因為在那裡對經受那個的眾生以業力而生大銅鍋,所以那個稱為"銅鍋"。從上層往下落,從下層往上去,兩種都是六萬年。也說： "六萬年, 完全圓滿; 在地獄受苦, 何時有終?"(天宮事802;本生1.

4.54);

『『Heṭṭhimatalaṃ patvā, uparimatalaṃ pāpuṇitvā muccissatī』』ti vadanto imamatthaṃ dīpeti – yathā aññe seṭṭhiputtādayo aparāparaṃ adho patantā, uddhaṃ gacchantā ca anekāni vassasatasahassāni tattha paccanti, na tathā ayaṃ, ayaṃ pana rājā yathāvuttakāraṇena ekavārameva adho patanto, uddhañca gacchanto saṭṭhivassasahassāniyeva paccitvā muccissatīti. Ayaṃ pana attho kuto laddhoti anuyogaṃ pariharanto 『『idampi kira bhagavatā vuttamevā』』ti āha. Kirasaddo cettha anussavanattho, tena bhagavatā vuttabhāvassa ācariyaparamparato suyyamānataṃ, imassa ca atthassa ācariyaparamparābhatabhāvaṃ dīpeti. Atha pāḷiyaṃ saṅgītaṃ siyāti codanamapaneti 『『pāḷiyaṃ pana na āruḷha』』nti iminā, pakiṇṇakadesanābhāvena pāḷiyamanāruḷhattā pāṭhabhāvena na saṅgītanti adhippāyo. Pakiṇṇakadesanā hi pāḷiyamanāruḷhāti aṭṭhakathāsu vuttaṃ.

Yadi anantare attabhāve narake paccati, evaṃ sati imaṃ desanaṃ sutvā ko rañño ānisaṃso laddhoti kassaci āsaṅkā siyāti tadāsaṅkānivattanatthaṃ codanaṃ uddharitvā pariharituṃ 『『idaṃ panā』』tiādi vuttaṃ. 『『Ayañhī』』tiādinā niddālābhādikaṃ diṭṭhadhammikasamparāyikaṃ anekavidhaṃ mahānisaṃsaṃ sarūpato niyametvā dasseti. Ettha hi 『『ayaṃ…pe… niddaṃ labhatī』』ti iminā niddālābhaṃ dasseti, tadā kāyikacetasikadukkhāpagatabhāvañca niddālābhasīsena, 『『tiṇṇaṃ…pe… akāsī』』ti iminā tiṇṇaṃ ratanānaṃ mahāsakkārakiriyaṃ, 『『pothujjanikāya…pe… nāhosī』』ti iminā sātisayaṃ pothujjanikasaddhāpaṭilābhaṃ dassetīti evamādi diṭṭhadhammiko, 『『anāgate…pe… parinibbāyissatī』』ti iminā pana ukkaṃsato samparāyiko dassito, anavasesato pana aparāparesu bhavesu aparimāṇoyeva samparāyiko veditabbo.

Tattha madhurāyāti madhurarasabhūtāya. Ojavantiyāti madhurarasassāpi sārabhūtāya ojāya ojavatiyā. Puthujjane bhavā pothujjanikā. Pañca māre visesato jitavāti vijitāvī, parūpadesavirahatā cettha visesabhāvo. Paccekaṃ abhisambuddhoti paccekabuddho, anācariyako hutvā sāmaññeva sambodhiṃ abhisambuddhoti attho. Tathā hi 『『paccekabuddhā sayameva bujjhanti, na pare bodhenti, attharasameva paṭivijjhanti, na dhammarasaṃ. Na hi te lokuttaradhammaṃ paññattiṃ āropetvā desetuṃ sakkonti, mūgena diṭṭhasupino viya, vanacarakena nagare sāyitabyañjanaraso viya ca nesaṃ dhammābhisamayo hoti, sabbaṃ iddhisamāpattipaṭisambhidāpabhedaṃ pāpuṇantī』』ti (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanā; apa. aṭṭha.

我來將這段巴利文直譯成簡體中文： 4.54); 說"到達下層,達到上層而會解脫"顯示這個意思 - 如同其他長者子等一再地往下落,往上去而在那裡受苦數十萬年,這個不像那樣,但是這個國王以如所說的原因只一次往下落,往上去而受苦六萬年就會解脫。但是這個意思從哪裡得來,爲了避免追究而說"這個據說也是世尊所說"。這裡kira詞是傳聞義,以此顯示被世尊說的狀態從師承傳聞,和這個意思是從師承帶來的狀態。那麼在經文中應結集的詰問以"但是沒有列入經文"這個排除,意思是因為以零散說法的狀態而未列入經文所以不以讀誦而結集。因為零散說法未列入經文,這樣在註釋書中說。 如果在緊接的自身在地獄受苦,如此的話聽了這個開示國王得到什麼利益,可能有某人的懷疑,爲了除去那個懷疑而舉出詰問來避免而說"但是這個"等。以"因為這個"等確定並顯示得到睡眠等現法後世的種種大利益的自性。因為這裡以"這個...得到睡眠"這個顯示得到睡眠,和以得到睡眠為首那時身心苦的離去,以"對三...作"這個顯示對三寶作大供養,以"凡夫的...不是"這個顯示殊勝的得到凡夫信,如此等是現法的,但是以"在未來...會般涅槃"這個顯示最上的後世的,但是完全地在一再的諸有中應當知道後世的就是無量。 其中"甜"是成為甜味的。"有滋"是以甜味的精華成為有滋的滋味。在凡夫中有是凡夫的。特別地勝五魔是勝利者,這裡無他教是特殊性。各自證悟是辟支佛,意思是成為無師而自己證悟等正覺。如此因為"辟支佛們自己覺悟,不使他覺悟,只通達義味,不通達法味。因為他們不能把出世間法安立概念來開示,如啞者見夢,如林居者嘗城市的調味,這樣他們的法證悟,得到一切神通定辨才的區別"(經義注1.犀牛經注;譬喻注

1.90, 91) aṭṭhakathāsu vuttaṃ.

Etthāha – yadi rañño kammantarāyābhāve tasmiṃyeva āsane dhammacakkhu uppajjissatha, atha kathaṃ anāgate paccekabuddho hutvā parinibbāyissati. Yadi ca anāgate paccekabuddho hutvā parinibbāyissati, atha kathaṃ tasmiṃyeva āsane dhammacakkhu uppajjissatha, nanu ime sāvakabodhipaccekabodhiupanissayā bhinnanissayā dvinnaṃ bodhīnaṃ asādhāraṇabhāvato. Asādhāraṇā hi etā dve yathākkamaṃ pañcaṅgadvayaṅgasampattiyā, abhinīhārasamiddhivasena, pāramīsambharaṇakālavasena, abhisambujjhanavasena cāti? Nāyaṃ virodho ito paratoyevassa paccekabodhisambhārānaṃ sambharaṇīyattā. Sāvakabodhiyā bujjhanakasattāpi hi asati tassā samavāye kālantare paccekabodhiyā bujjhissanti tathābhinīhārassa sambhavatoti. Apare pana bhaṇanti – 『『paccekabodhiyāyevāyaṃ rājā katābhinīhāro. Katābhinīhārāpi hi tattha niyatimappattā tassa ñāṇassa paripākaṃ anupagatattā satthu sammukhībhāve sāvakabodhiṃ pāpuṇissantīti bhagavā 『sacāyaṃ bhikkhave rājā』tiādimavoca, mahābodhisattānameva ca ānantariyaparimutti hoti, na itaresaṃ bodhisattānaṃ. Tathā hi paccekabodhiyaṃ niyato samāno devadatto cirakālasambhūtena lokanāthe āghātena garutarāni ānantariyakammāni pasavi, tasmā kammantarāyena ayaṃ idāni asamavetadassanābhisamayo rājā paccekabodhiniyāmena anāgate vijitāvī nāma paccekabuddho hutvā parinibbāyissatī』』ti daṭṭhabbaṃ, yuttataramettha vīmaṃsitvā gahetabbaṃ.

Yathāvuttaṃ pāḷimeva saṃvaṇṇanāya nigamavasena dassento 『『idamavocā』』tiādimāha. Tassattho hi heṭṭhā vuttoti. Apica pāḷiyamanāruḷhampi atthaṃ saṅgahetuṃ 『『idamavocā』』tiādinā nigamanaṃ karotīti daṭṭhabbaṃ.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhiravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthappakāsaniyā sāmaññaphalasuttavaṇṇanāya līnatthappakāsanā.

Sāmaññaphalasuttavaṇṇanā niṭṭhitā.

1. Ambaṭṭhasuttavaṇṇanā

Addhānagamanavaṇṇanā

1. Evaṃ sāmaññaphalasuttaṃ saṃvaṇṇetvā idāni ambaṭṭhasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇokāsassa pattabhāvaṃ vibhāvetuṃ, sāmaññaphalasuttassānantaraṃ saṅgītassa suttassa ambaṭṭhasuttabhāvaṃ pakāsetuṃ 『『evaṃ me sutaṃ…pe… kosalesūti ambaṭṭhasutta』』nti āha. Evamīdisesu. Itisaddo cettha ādiattho, padatthavipallāsajotako pana itisaddo luttaniddiṭṭho, ādisaddalopo vā esa, upalakkhaṇaniddeso vā. Apubbapadavaṇṇanā nāma heṭṭhā aggahitatāya apubbassa padassa atthavibhajanā. 『『Hitvā punappunāgata-matthaṃ atthaṃ pakāsayissāmī』』ti (dī. ni. aṭṭha. 1.ganthārambhakathā) hi vuttaṃ, 『『anupubbapadavaṇṇanā』』ti katthaci pāṭho, so ayuttova ṭīkāya anuddhaṭattā, tathā asaṃvaṇṇitattā ca.

『『Rājakumārā gottavasena kosalā nāmā』』ti (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 1.90, 91)註釋書中說。 這裡問 - 如果國王沒有業障礙就在那個座位上會生法眼,那麼怎麼在未來成為辟支佛而般涅槃。如果在未來成為辟支佛而般涅槃,那麼怎麼在那個座位上會生法眼,難道這些聲聞菩提辟支菩提資糧不是不同資糧因為兩種菩提的不共性。因為這兩種是不共的以次第的五分二分成就,以發願成就,以波羅蜜修集時間,以證悟等的緣故?這個不相違因為從這以後他要修集辟支菩提資糧。因為要證聲聞菩提的眾生也在那個和合不存在時在別的時間會以辟支菩提覺悟因為那樣的發願可能。但是其他人說 - "這個國王只對辟支菩提作發願。因為即使作發願的人在那裡沒有得到決定因為那個智沒有到達成熟而在師面前會得聲聞菩提,所以世尊說'比丘們如果這個國王'等,只有大菩薩才有無間業的解脫,不是其他菩薩。如此因為確定于辟支菩提的提婆達多以長時間生起的對世間導師的嗔恨而造作嚴重的無間業,所以以業障礙這個現在沒有和合見證的國王以辟支菩提決定在未來成為名為勝利者的辟支佛而般涅槃"應當知道,在這裡應當考察后取更適合的。 爲了以結論方式顯示如所說的而說"這個說"等。因為它的意思在下面說了。而且應當知道以"這個說"等作結論爲了攝取未列入的意思。 這樣在勝吉祥光長部注中以顯示最細微深難解意義,以生廣大清凈慧辯才,具足正直柔和善意信念念定慧忍精進等法,在有註釋的三藏中有不滯礙自在智行,通達種種自宗他宗深密,大師,大文法家,名為智光法將長老,大法王導師所作的善光明名為顯明隱義的沙門果經注的顯明隱義。 沙門果經注結束。 3.安跋德經注 行路注 254.這樣註釋沙門果經后現在註釋安跋德經,爲了顯示按次第到達註釋處,爲了顯明在沙門果經之後結集的經是安跋德經而說"如是我聞...在拘薩羅是安跋德經"。在這樣的地方。而這裡iti詞是等義,但是顯示詞義倒轉的iti詞是省略說明,或者這是等詞省略,或者是指示說明。名為無前詞注是因為未在下面取而對無前詞的義分別。因為說"捨棄一再來的意義,我將顯明義"(長部注1.書開始語),有些讀本是"次第詞注",那個不對因為沒有在復注中引用,也因為沒有那樣註釋。 "王子們以姓而名為拘薩羅"(長部復注

1.254) ācariyena vuttaṃ. Akkharacintakā pana vadanti 『『kosaṃ lanti gaṇhanti, kusalaṃ vā pucchantīti kosalā』』ti. Janapadinoti janapadavanto, janapadassa vā issarā. 『『Kosalā nāma rājakumārā』』ti vutteyeva siddhepi 『『janapadino』』ti vacanaṃ santesupi aññesu taṃtaṃnāmapaññātesu tattha nivasantesu janapadibhāvato tesameva nivasanamupādāya janapadassāyaṃ samaññāti dassanatthaṃ. 『『Tesaṃ nivāso』』ti iminā 『『kosalānaṃ nivāsā kosalā』』ti taddhitaṃ dasseti. 『『Ekopi janapado』』ti iminā pana saddatoyevetaṃ puthuvacanaṃ, atthato panesa eko evāti vibhāveti. Api-saddo cettha anuggahe, tena kāmaṃ ekoyevesa janapado, tathāpi iminā kāraṇena puthuvacanamupapannanti anuggaṇhāti. Yadi ekova janapado, kathaṃ tattha bahuvacananti āha 『『ruḷhisaddenā』』tiādi, ruḷhisaddattā bahuvacanamupapannanti vuttaṃ hoti. Nissitesu payuttassa puthuvacanassa, puthubhāvassa vā nissaye abhiniropanā idha ruḷhi, tena vuttaṃ ācariyena idha ceva aññattha ca majjhimāgamaṭīkādīsu 『『akkharacintakā hi īdisesu ṭhānesu yutte viya īdisaliṅgavacanāni icchanti, ayamettha ruḷhi yathā 『aññatthāpi kurūsu viharati, aṅgesu viharatī』ti cā』』ti. Keci pana kosalanāmābhiniropanamicchanti, ayuttametaṃ puthuvacanassa appayujjitabbattā. Nāmābhiniropanāya hi ekavacanampi bhavati yathā 『『sīho gāyatī』』ti. Tabbisesitepi janapadasadde jātisaddattā ekavacanameva. Tenāha 『『tasmiṃ kosalesu janapade』』ti, kosalanāmake tasmiṃ janapadeti attho. Abhūtato hi vohāramattaṃ ruḷhi, bhūtatoyeva attho vinicchinitabbo. Yathā hi –

『『Santi puttā videhānaṃ, dīghāvu raṭṭhavaḍḍhano;

Te rajjaṃ kārayissanti, mithilāyaṃ pajāpatī』』ti. (jā. 2.22.276) ādīsu –

Taṃputtasaṅkhātassa ekatthassa ruḷhivasena 『『puttā』』ti bahuvacanapayogo, tathā idhāpi tannivāsasaṅkhātassa ekatthassa ruḷhivasena 『『kosalesū』』ti bahuvacanapayogo hoti. Yathā ca 『『pāṇaṃ na haññe, na ca』dinnamādiye』』tiādīsu (a. ni. 8.42, 43, 45) jātivasena bahvatthānamekavacanapayogo, tathā idhāpi jātivasena avayavappabhedena bahvatthassa 『『janapade』』ti ekavacanapayogo hoti. Vuttañca ācariyena majjhimāgamaṭīkāyaṃ 『『tabbisesanepi janapadasadde jātisadde ekavacanameva. Tenāha 『tasmiṃ aṅgesu janapade』ti』』.

Evaṃ ruḷhivasena bahumhi viya vattabbe bahuvacanaṃ dassetvā idāni bahvatthavasena bahumpi eva vattabbe bahuvacanaṃ dassento 『『porāṇā panāhū』』tiādimāha. Pana-saddo cettha visesatthajotano, tena puthuatthavisayatāya evetaṃ puthuvacanaṃ, na ruḷhivasenāti vakkhamānaṃ visesaṃ joteti. So hi padeso tiyojanasataparimāṇatāya bahuppabhedoti, imasmiṃ pana naye tesu kosalesu janapadesūti attho veditabbo. Mahāpanādanti mahāpanādajātaka (jā. 1.3.40, 41, 42) surucijātakesu (jā. 1.

我來將這段巴利文直譯成簡體中文： 1.254)阿阇黎說。但是字母論者們說"因為取kosa,或者問kusala所以是kosala"。"有地方的"是有地方的,或者是地方的主。雖然說"名為拘薩羅的王子們"就成立,說"有地方的"是爲了顯示雖然有其他以那個那個名字著名的住在那裡的有地方性,取他們的住處而這個是地方的共稱。以"他們的住處"這個顯示"拘薩羅人的住處是拘薩羅"的從屬詞。但是以"一個地方"這個顯明這個只在詞上是複數,在意義上這個只是一個。而這裡api詞是認可,以此雖然這個確實只是一個地方,但是以這個原因複數是合適的而認可。如果只是一個地方,怎麼在那裡複數,說"以慣用詞"等,意思是說因為是慣用詞所以複數合適。這裡慣用是在能依上使用複數,或者多性安立在所依上,所以阿阇黎在這裡和其他處如中部復注等說"因為字母論者在這樣的處所喜歡這樣的性數如同適合,這裡這個是慣用如在別處也說'住在俱盧,住在鴦伽'"。但是有些人喜歡安立拘薩羅名,這個不對因為複數不應使用。因為在名的安立中也有單數如"獅子唱"。在那個限定的地方詞中因為是種類詞而只有單數。所以說"在那個拘薩羅地方",意思是在那個名為拘薩羅的地方。因為慣用只是從非實的言說,應當從實際來決定意義。因為如同 - "毗提訶有兒子, 長壽增國者; 他們將令國統治, 在彌希羅(今尼泊爾境內)的主"等(本生2.22.276)中 - 以名為他兒子的一義的慣用而使用"兒子們"的複數,同樣這裡也以名為他們住處的一義的慣用而使用"在拘薩羅"的複數。如同在"不殺生,不取不與"等(增支部8.42,43,45)中以種類而對多義使用單數,同樣這裡也以種類經由部分差別對多義而使用"在地方"的單數。阿阇黎在中部復注中也說"在那個限定中地方詞在種類詞中只有單數。所以說'在那個鴦伽地方'"。 這樣顯示以慣用在應該說如同多時的複數后,現在爲了顯示在應該說確實多的多義時的複數而說"但是古人說"等。而這裡但是詞是顯示特殊義,以此以多義境而這個是複數,不是以慣用而顯示將說的特殊。因為那個地方以三百由旬量而多差別,但是在這個方法中應當知道意思是在那些拘薩羅地方中。"大歡喜"是在大歡喜本生(本生1.3.40,41,42)善喜本生(本生1.

14.102 ādayo) āgataṃ surucino nāma videharañño puttaṃ mahāpanādanāmakaṃ rājakumāraṃ. Nānānāṭakānīti bhaṇḍukaṇḍapaṇḍukaṇḍapamukhāni chasatasahassāni nānāvidhanāṭakāni, katthaci pana ādisaddopi diṭṭho, so jātakaṭṭhakathāyaṃ na dissati, yadi ca dissati, tena naṭalaṅghakādīnaṃ saṅgaho daṭṭhabbo. Sitamattampīti mihitamattampi. Tassa kira dibbanāṭakānaṃ anantarabhaveyeva diṭṭhattā manussanāṭakānaṃ naccaṃ amanuññaṃ ahosi. Naṅgalānipi chaḍḍetvāti kasikammappahānavasena naṅgalāni pahāya, nidassanamattañcetaṃ. Na hi kevalaṃ kassakā eva, atha kho aññepi ubhayaraṭṭhavāsino manussā attano attano kiccaṃ pahāya tasmiṃ maṅgalaṭṭhāne sannipatiṃsu. Tadā kira mahāpanādakumārassa pāsādamaṅgalaṃ, chattamaṅgalaṃ, āvāhamaṅgalanti tīṇi maṅgalāni ekato akaṃsu, kāsivideharaṭṭhavāsinopi tattha sannipatitvā atirekasattavassāni chaṇamanubhaviṃsūti, adhunā pana 『『naṅgalādīnī』』ti pāṭho dissati, so na porāṇapāṭho ṭīkāyamanuddhaṭattā.

Mahājanakāye sannipatiteti keci 『『pahaṃsanavidhiṃ dassetvā rājakumāraṃ hāsāpessāmā』』ti, keci 『『taṃ kīḷanaṃ passissāmā』』ti evaṃ mahājanasamūhe sannipatite. Atulambābhiruhanadārucitakapavesanādi nānākīḷāyo dassetvā. Sakkapesito kira dibbanāṭako rājaṅgaṇe ākāse ṭhatvā upaḍḍhabhāgaṃ nāma dasseti, ekova hattho, eko pādo, ekaṃ akkhi, ekā dāṭhā naccati calati, upaḍḍhaṃ phandati, sesaṃ niccalamahosi, taṃ disvā mahāpanādo thokaṃ hasitamakāsi, imamatthaṃ sandhāya 『『so dibbanāṭakaṃ dassetvā hasāpesī』』ti vuttaṃ. Suhajjā nāma vissāsikā 『『suṭṭhu hadayametesa』』nti katvā. Ādisaddena ñātakaparijanādīnaṃ saṅgaho. Tasmāti tathā vacanato. Taṃ kusalanti vacanaṃ upādāyāti ettha 『『kacci kusalaṃ? Āma kusala』』nti vacanapaṭivacanavasena pavattakusalavāditāya te manussā ādito 『『kusalā』』ti samaññaṃ labhiṃsu, tesaṃ kusalānaṃ issarāti rājakumārā kosalā nāma jātā, tesaṃ nivāsaṭṭhānatāya pana padeso kosalāti pubbe vuttanayameva. Tenāha 『『so padeso kosalāti vuccatī』』ti. Evaṃ majjhimāgamaṭīkāyaṃ ācariyeneva vuttaṃ. Tatrāyamadhippāyo siyā – 『『so padeso kosalāti vuccatī』』ti saññīsaññā yathākkamaṃ ekavacanabahuvacanavasena vuttattā purimanaye viya idhāpi ruḷhivaseneva bahuvacanaṃ hoti. Rājakumārānaṃ nāmalābhahetumattañhettha visesoti. Idha pana ācariyena evaṃ vuttaṃ so padesoti padesasāmaññato vuttaṃ, vacanavipallāsena vā, te padesāti attho. Kosalāti vuccati kusalā eva kosalāti katvā』』ti (dī. ni. ṭī. 1.254) tatrāyamadhippāyo siyā – so padesoti jātisaddavasena, vacanavipallāsena vā vuttattā puthuatthavisayatāya eva bahuvacanaṃ hoti. Padesassa nāmalābhahetu hettha visesoti. 『『Kusala』』nti hi vacanamupādāya ruḷhināmavasena vuttanayena kosalā yathā 『『yevāpanakaṃ, natumhākavaggo』』ti. Apica vacanapaṭivacanavasena 『『kusala』』nti vadanti etthāti kosalā. Vicitrā hi taddhitavuttīti. Kusalanti ca ārogyaṃ 『『kacci nu bhoto kusalaṃ, kacci bhoto anāmaya』』ntiādīsu (jā. 1.15.145; jā. 2.20.129) viya, kacci tumhākaṃ ārogyaṃ hotīti attho, chekaṃ vā 『『kusalā naccagītassa , sikkhitā cāturitthiyo』』tiādīsu (jā. 2.

我來將這段巴利文直譯成簡體中文： 14.102等)來的名為善喜的毗提訶王的兒子名為大歡喜的王子。"各種舞蹈"是以光頭光腳為首的六十萬種各種舞蹈,但是有些地方也見到等字,它在本生註釋中不見,如果見到,以它應當知道包括舞者跳者等。"只是微笑"是隻是輕笑。據說因為他在前世見過天舞蹈所以人的舞蹈的舞不可意。"也拋棄犁"是以放棄農作而舍犁,而這只是舉例。因為不只是農夫,而且其他兩國居民也捨棄自己的工作而在那個慶典處集合。據說那時對大歡喜王子作殿慶典、傘蓋慶典、結婚慶典三個慶典在一起,迦尸毗提訶國居民也在那裡集合而享受超過七年的節日,但是現在見到"犁等"的讀本,那個不是古讀本因為沒有在復注中引用。 "大眾集合"是有些人"顯示歡喜儀式我們將令王子歡笑",有些人"我們將看那個遊戲"如此大眾聚集。顯示登無比芭蕉樹入木堆等各種遊戲。據說帝釋派遣的天舞者站在王庭空中顯示名為半分,只有一手、一足、一眼、一牙舞動,半邊動,其餘不動,見到那個大歡喜作少許笑,聯繫這個意思而說"他顯示天舞蹈而令歡笑"。名為善友是親近者因為作"這些是善心"。等字包括親戚隨從等。"所以"是因為那樣說。"取那個善"這裡"可好?是的好"以言說回答方式而行善說性,那些人從開始得到"善"的共稱,那些善人的主人是王子名為拘薩羅,以他們的住處性而地方是拘薩羅如前說的方法。所以說"那個地方叫做拘薩羅"。阿阇黎在中部復注中如此說。這裡這個意趣可能是 - "那個地方叫做拘薩羅"因為如名如稱以次第以單數複數方式說所以如前方法這裡也以慣用而成複數。因為這裡特殊只是王子們得名的因。但是這裡阿阇黎這樣說"那個地方"是從地方一般而說,或者以詞倒轉,意思是"那些地方"。"叫做拘薩羅"是以"善"就是拘薩羅而作(長部復注1.254)這裡這個意趣可能是 - "那個地方"因為以種類詞方式,或者以詞倒轉說所以以多義境而成複數。這裡特殊是地方得名的因。因為取"善"的言說以慣用名方式說的方法而拘薩羅如"補充、非你們品"。而且以言說回答方式在這裡說"善"所以拘薩羅。因為從屬詞的用法多樣。"善"是健康如在"先生可好,先生可無病"等(本生1.15.145;本生2.20.129)中,意思是愿你們健康,或者是善巧如在"善於舞歌,學習機智女人"等(本生2.<.Assistant>

22.94) viya, kacci tesaṃ nāṭakānaṃ chekatā hotīti attho.

Caraṇaṃ cārikā, caraṇaṃ vā cāro, so eva cārikā, tayidaṃ maggagamanameva idhādhippetaṃ, na cuṇṇikagamanamattanti dassetuṃ 『『addhānagamana』』nti vuttaṃ, bhāvanapuṃsakañcetaṃ, addhānagamanasaṅkhātāya cārikāya caramānoti vuttaṃ hoti, abhedepi vā bhedavohārena vuttaṃ yathā 『『divāvihāraṃ nisīdī』』ti, (ma. ni. 1.256) addhānagamanasaṅkhātaṃ cārikaṃ caramāno, caraṇaṃ karontoti attho. Sabbatthako hi karabhūdhātūnamatthoti. 『『Addhānamagga』』ntipi katthaci pāṭho, so na sundaro. Na hi cārikāsaddo maggavācakoti. Idāni taṃ vibhāgena dassetvā idhādhippetaṃ niyamento 『『cārikā ca nāmesā』』tiādimāha. Sāvakānampi ruḷhivasena cārikāya sambhavato tato viseseti 『『bhagavato』』ti iminā. Tathā hi majjhimāgamaṭṭhakathāyaṃ vuttaṃ 『『cārikaṃ caramānoti ettha kiñcāpi ayaṃ cārikā nāma mahājanasaṅgahatthaṃ buddhānaṃyeva labbhati, buddhe upādāya pana ruḷhisaddena sāvakānampi vuccati kilañjādīhi katabījanīpi tālavaṇṭaṃ viyā』』ti. Dūrepīti ettha pi-saddena, api-saddena vā nātidūrepīti sampiṇḍanaṃ tatthāpi cārikāsambhavato. Bodhaneyyapuggalanti catusaccapaṭivedhavasena bodhanārahapuggalaṃ. Sahasā gamananti sīghagamanaṃ. 『『Mahākassapassa paccuggamanādīsū』』ti vuttameva sarūpato dasseti 『『bhagavā hī』』tiādinā. Paccuggacchantoti paṭimukhaṃ gacchanto, paccuṭṭhahantoti attho. 『『Tathā』』ti iminā 『『tiṃsayojana』』nti padamanukaḍḍhati. Pakkusāti nāma gandhārarājā. Mahākappino nāma kukkuṭavatīrājā. Dhaniyo nāma koraṇḍaseṭṭhiputto gopo.

Evaṃ dhammagarutākittanamukhena mahākassapapaccuggamanādīni (saṃ. ni. aṭṭha. 2.154) ekadesena dassetvā idāni vanavāsitissasāmaṇerassa vatthuṃ vitthāretvā cārikaṃ dassetuṃ 『『ekadivasa』』ntiādi āraddhaṃ. Ko panesa tissasāmaṇero nāma? Sāvatthiyaṃ dhammasenāpatino upaṭṭhākakule jāto mahāpuñño 『『piṇḍapātadāyakatisso, kambaladāyakatisso』』ti ca pubbe laddhanāmo pacchā 『『vanavāsitisso』』ti pākaṭo khīṇāsavasāmaṇero. Vitthāro dhammapade (dha. pa. aṭṭha.

我來將這段巴利文直譯成簡體中文： 22.94)中,意思是愿那些舞者善巧性。 遊行是行走,或者游是行,那就是遊行,這個這裡意趣只是道路行走,不是隻是散步,爲了顯示這個而說"行路",而這個是中性,意思是說以名為行路的遊行而遊行,或者即使無差別也以差別言說而說如"坐晡時住"(中部1.256),行名為行路的遊行,作遊行,這是意思。因為kar和bhū詞根的意義在一切處。有些地方也有"行路道"的讀本,那個不好。因為遊行詞不是說道路。現在以分別顯示那個而限定這裡意趣而說"這個名為遊行"等。因為弟子們也以慣用而有遊行所以以"世尊的"這個而特別。如此在中部註釋中說"'行遊行'這裡雖然這個名為遊行爲了攝受大眾只有諸佛得到,但是依佛以慣用詞對弟子們也說如以蓆子等作的扇對棕扇"。"也在遠"這裡以pi詞,或者以api詞攝集"也在不太遠"因為在那裡也有遊行。"應覺悟人"是以通達四諦而應覺悟的人。"忽然行走"是快速行走。以"在迎大迦葉等"而說的顯示自性以"因為世尊"等。"迎"是向前面去,意思是起迎。以"如此"這個引"三十由旬"這詞。名為缽咕沙是犍陀羅(今阿富汗境內)王。名為大劫賓是雞城王。名為達尼亞是科蘭達長者子牧人。 這樣以說法尊重性為首部分地顯示迎大迦葉等(相應部注2.154)后,現在爲了廣說林住帝沙沙彌的事並顯示遊行而開始"一日"等。但是這個名為帝沙沙彌是誰?生在舍衛城(今尼泊爾境內)法將的護持家中大福德,先前得名"施食帝沙、施毛毯帝沙",後來聞名"林住帝沙"的漏盡沙彌。詳細在法句(法句注;

1.74 vanavāsītissasāmaṇeravatthu). Ākāsagāmīhi saddhiṃ ākāseneva gantukāmo bhagavā 『『chaḷabhiññānaṃ ārocehī』』ti avoca. Tassāti tissasāmaṇerassa. Tanti bhagavantaṃ saddhiṃ bhikkhusaṅghena cīvaraṃ pārupantaṃ. No thero no oramattako vatāti sambandho, guṇena lāmakappamāṇiko no hotīti attho.

Attanopattāsaneti bhikkhūnaṃ āsanapariyante. Tesaṃ gāmikānaṃ dānapaṭisaṃyuttaṃ maṅgalaṃ vatvā. Kasmā pana sadevakassa lokassa maggadesakopi samāno bhagavā evamāhāti codanaṃ sodhetuṃ 『『bhagavā kirā』』tiādi vuttaṃ. Maggadesakoti nibbānamaggassa, sugatimaggassa vā desako.

Tāyāti araññasaññāya. Saṅghakammavasena sijjhamānāpi upasampadā satthu āṇāvasena sijjhanato 『『buddhadāyajjaṃ te dassāmī』』ti vuttanti vadanti. Apare pana 『『aparipuṇṇavīsativassasseva tassa upasampadaṃ anujānanto satthā 『buddhadāyajjaṃ te dassāmī』ti avocā』』ti vadanti. Dhammasenāpatinā upajjhāyena upasampādetvā, tatoyevesa dhammasenāpatino saddhivihārikoti aṭṭhakathāsu vutto. Dhammapadaṭṭhakathāyaṃ pana dhammasenāpatiāditherānaṃ cattālīsabhikkhusahassaparivārānaṃ attano attano parivārehi saddhiṃ paccekaṃ gamanaṃ, bhagavato ca ekakasseva gamanaṃ khuddakabhāṇakānaṃ matena vuttaṃ, idha, pana majjhimāgamaṭṭhakathāyañca (ma. ni. aṭṭha.

我來將這段巴利文直譯成簡體中文： 1.74林住帝沙沙彌事)。世尊想要和空行者一起由空中去而說"告訴六通者們"。"他的"是帝沙沙彌的。"他"是和比丘僧團一起披衣的世尊。"不是長老不是下等"是連線,意思是以功德不是低劣量的。 "在自己得座"是在比丘們的座位邊緣。對那些村民說與佈施相應的吉祥。但是為什麼世尊即使是包括天界的世間的道說者而如此說,爲了凈除詰問而說"世尊據說"等。"道說者"是涅槃道,或者善趣道的說者。 "以那個"是以林想。雖然具足以僧團羯磨成就的具足戒也以師命而成就所以說"我將給你佛的遺產"。但是其他人說"師允許他未滿二十歲的具足戒而說'我將給你佛的遺產'"。以法將為戒師而受具足戒,就從那裡他是法將的共住者,這樣在註釋書中說。但是在法句註釋中說法將等長老們以四萬比丘眾各自和自己的眷屬一起去,和世尊獨自去,這是根據小部誦者們的意見,但是在這裡和中部註釋(中部注

2.65) aññathā gamanaṃ dīghabhāṇakamajjhimabhāṇakānaṃ matenāti daṭṭhabbaṃ. Ayanti mahākassapādīnamatthāya cārikā. Yaṃ pana anuggaṇhantassa bhagavato gamanaṃ, ayaṃ aturitacārikā nāmāti sambandho.

Imaṃpana cārikanti aturitacārikaṃ. Mahāmaṇḍalanti majjhimadesapariyāpanneneva bāhirimena pamāṇena paricchinnattā mahantataraṃ maṇḍalaṃ. Majjhimamaṇḍalanti itaresaṃ ubhinnaṃ vemajjhe pavattaṃ maṇḍalaṃ. Antomaṇḍalanti itarehi khuddakaṃ maṇḍalaṃ, itaresaṃ vā antogadhattā antimaṃ maṇḍalaṃ, abbhantarimaṃ maṇḍalanti vuttaṃ hoti. Kiṃ panimesaṃ pamāṇanti āha 『『katthā』』tiādi. Tattha navayojanasatikatā majjhimadesapariyāpannavaseneva gahetabbā tato paraṃ aturitacārikāya agamanato. Taduttari hi turitacārikāya eva tathāgato gacchati, na aturitacārikāya. Pavāretvāva cārikācaraṇaṃ buddhāciṇṇanti vuttaṃ 『『mahāpavāraṇāya pavāretvā』』tiādi. Pāṭipadadivaseti paṭhamakattikapuṇṇamiyā anantare pāṭipadavase. Samantāti gatagataṭṭhānassa catūsu passesu samantato. Mahājanakāyassa sannipatanato purimaṃ purimaṃ āgatā nimantetuṃ labhanti. Tathā sannipatanameva dassetuṃ 『『itaresū』』tiādi vuttaṃ. Samathavipassanā taruṇā hontīti ettha samathassa taruṇabhāvo upacārasamādhivasena, vipassanāya pana saṅkhāraparicchedañāṇaṃ, kaṅkhāvitaraṇañāṇaṃ, sammasanañāṇaṃ, maggāmaggañāṇanti catunnaṃ ñāṇānaṃ vasena veditabbo. Taruṇavipassanāti hi tesaṃ catunnaṃ ñāṇānamadhivacanaṃ. Pavāraṇāsaṅgahaṃ datvāti anumatidānavasena datvā. Kattikapuṇṇamāyanti pacchimakattikapuṇṇamiyaṃ. 『『Migasirassa paṭhamapāṭipadadivase』』ti idaṃ majjhimadesavohāravasena migasiramāsassa paṭhamaṃ pāṭipadadivasaṃ sandhāya vuttaṃ, etarahi pavattavohāravasena pana pacchimakattikamāsassa kāḷapakkhapāṭipadadivaso veditabbo.

Aññenapi kāraṇenāti bhikkhūnaṃ samathavipassanātaruṇabhāvato aññenapi majjhimamaṇḍale veneyyānaṃ ñāṇaparipākādikāraṇena. Catumāsanti āsaḷhīpuṇṇamiyā pāṭipadato yāva pacchimakattikapuṇṇamī, tāva catumāsaṃ. 『『Samantā yojanasata』』ntiādinā vuttanayeneva. Vasanaṃ vassaṃ, vasanakiriyā, vutthaṃ vasitaṃ vassamassāti vutthavasso, tassa. Tathāgatena vinetabbattā 『『bhagavato veneyyasattā』』ti sāminiddeso vutto, kattuniddeso vā esa. Veneyyasattāti ca caritānurūpaṃ vinetabbasattā. Indriyaparipākaṃ āgamayamānoti saddhādiindriyānaṃ vimuttiparipācanabhāvena paripakkaṃ paṭimānento. Phussamāghaphagguṇacittamāsānaṃ aññataramāsassa paṭhamadivase nikkhamanato māsaniyamo ettha na katoti daṭṭhabbaṃ. Tenāha 『『ekamāsaṃ vā dviticatumāsaṃ vā tattheva vasitvā』』ti. Tatthevāti vassūpagamanaṭṭhāne eva. 『『Sattahi vā』』tiādi 『『ekamāsaṃ vā』』tiādinā yathākkamaṃ yojetabbaṃ – yadi aparampi ekamāsaṃ tattheva vasati, sattahi māsehi cārikaṃ pariyosāpeti. Yadi dvimāsaṃ chahi, yadi timāsaṃ pañcahi, yadi catumāsaṃ tattheva vasati, catūhi māsehi cārikaṃ pariyosāpetīti. Kasmā pana cārikāgamananti āsaṅkānivattanatthaṃ 『『itī』』tiādi vuttaṃ. Atirekaṃ jarādubbalo bāḷhajiṇṇo. Te kadā passissanti, na passissanti eva. Lokānukampakāyāti lokānukampakāya eva. Tena vuttaṃ 『『na cīvarādihetū』』ti.

我來將這段巴利文直譯成簡體中文： 2.65)中應當知道以長部誦者中部誦者們的意見而有別的行走。"這個"是為大迦葉等的遊行。但是世尊攝受的行走,這個名為不匆忙遊行,這是連線。 "這個遊行"是不匆忙遊行。"大圈"是以中國所屬的外圍量而限定所以是較大的圈。"中圈"是在其他兩者中間行的圈。"內圈"是比其他小的圈,或者因為包含在其他中所以是最後的圈,意思是說是內部的圈。但是這些的量是什麼而說"在哪裡"等。其中九百由旬性應當只以中國所屬而取因為從那裡以外不以不匆忙遊行而去。因為超過那個如來只以匆忙遊行而去,不以不匆忙遊行。說自恣后遊行是佛的習慣所以說"在大自恣自恣后"等。"在月一日"是在第一迦提迦月圓后緊接的月一日。"周圍"是從所去處的四方周圍。因為大眾集合所以先來的得到邀請。爲了顯示如此集合而說"在其他"等。"止觀是弱"這裡止的弱性是以近行定,但是觀是以度知諸行智、度疑智、思察智、道非道智四智應當知道。因為"弱觀"是那四智的同義語。"給予自恣攝受"是以給予允許。"在迦提迦月圓"是在後迦提迦月圓。"在彌迦西羅月第一月一日"這個是依中國言說而說關於彌迦西羅月的第一月一日,但是依現在行的言說應當知道是后迦提迦月黑分月一日。 "也以別的因緣"是以比丘們的止觀弱性的別的中圈中所化者們的智成熟等因緣。"四個月"是從阿沙荼月圓月一直到后迦提迦月圓四個月。如以"周圍百由旬"等所說的方法。住是雨安居,住的行為,他的雨安居已住是已住雨安居,他的。因為應被如來調伏所以說"世尊的應化眾生"是所有格,或者這是作格。"應化眾生"是應依行而調伏的眾生。"等待根成熟"是等候以信等根解脫成熟性而成熟。應當知道因為在補沙、瑪伽、帕勒古那、支多月的某月第一日出發所以這裡沒有作月的限定。所以說"在那裡住一個月或二三四個月"。"在那裡"是隻在雨安居處。"或以七"等應當依次與"一個月或"等連線 - 如果再住一個月在那裡,以七個月結束遊行。如果住二個月以六個,如果三個月以五個,如果在那裡住四個月,以四個月結束遊行。但是為什麼遊行前去,爲了除去懷疑而說"如此"等。"極"是衰老虛弱極老。他們什麼時候將見,就是不見。"以悲愍世間"是隻以悲愍世間。所以說"不是爲了衣等"。

Jaṅghavihāravasenāti jaṅghāhi vicaraṇavasena, jaṅghāhi vicaritvā tattha tattha katipāhaṃ nivasanavasena vā. Sabbiriyāpathasādhāraṇañhi vihāravacanaṃ. Sarīraphāsukatthāyāti ekasmiṃyeva ṭhāne nibaddhavāsavasena ussannadhātukassa sarīrassa vicaraṇena phāsubhāvatthāya. Aṭṭhuppattikālābhikaṅkhanatthāyāti aggikkhandhopamasutta (a. ni. 7.72) maghadevajātakādi (jā. 1.1.9) desanānaṃ viya dhammadesanāya abhikaṅkhitabbaaṭṭhuppattikālatthāya, aṭṭhuppattikālassa vā abhikaṅkhanatthāya, aṭṭhuppattikāle dhammadesanatthāyāti vuttaṃ hoti. Sikkhāpadapaññāpanatthāyāti surāpānasikkhāpadādi (pāci. 327, 328, 329) paññāpane viya sikkhāpadānaṃ paññāpanatthāya. Bodhanatthāyāti aṅgulimālādayo (ma. ni. 2.347) viya bodhaneyyasatte catusaccabodhanatthāya. Mahatāti mahatiyā. Kañci, katipaye vā puggale uddissa cārikā nibaddhacārikā. Tadaññā sambahule uddissa gāmanigamanagarapaṭipāṭiyā cārikā anibaddhacārikā. Tenāha 『『tatthā』』tiādi. Yaṃ caratīti kiriyāparāmasanaṃ.

『『Esā idha adhippetā』』ti vuttameva vitthārato dassetuṃ 『『tadā kirā』』tiādi vuttaṃ. Dasasahassilokadhātuyāti jātikkhettabhūtaṃ dasasahassacakkavāḷaṃ sandhāya vuttaṃ. Kasmāti ce? Tattheva bhabbasattānaṃ sambhavato. Tattha hi satte bhabbe paripakkindriye passituṃ buddhañāṇaṃ abhinīharitvā ṭhito bhagavā ñāṇajālaṃ pattharatīti vuccati, idañca devabrahmānaṃ vasena vuttaṃ. Manussā pana imasmiṃyeva cakkavāḷe, imasmiṃyeva ca saparivāre jambudīpe bodhaneyyā honti. Bodhaneyyabandhaveti bodhaneyyasattasaṅkhāte bhagavato bandhave. Gottādisambandhā viya hi saccapaṭivedhasambandhā veneyyā bhagavato bandhavā nāmāti. Gocarabhāvūpagamanaṃ sandhāya 『『sabbaññutaññāṇajālassa anto paviṭṭho』』ti vuttaṃ. Bhagavā kira mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya 『『ye sattā bhabbā paripakkañāṇā, te mayhaṃ ñāṇassa upaṭṭhahantū』』ti cittaṃ adhiṭṭhāya samannāharati, tassa sahasamannāhārā eko vā dve vā sambahulā vā tadā vinayūpagā veneyyā ñāṇassa āpāthamāgacchanti, ayamettha buddhānubhāvo. Evamāpāthagatānaṃ pana nesaṃ upanissayaṃ pubbacariyaṃ, pubbahetuṃ, sampati vattamānañca paṭipattiṃ oloketi. Veneyyasattapariggaṇhanatthañhi samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāvena upaṭṭhānaṃ hoti, atha 『『kiṃ nu kho bhavissatī』』ti saraṇagamanādivasena kañci nipphattiṃ vīmaṃsamāno pubbūpanissayādīni oloketi. Tenāha 『『atha bhagavā』』tiādi. Soti ambaṭṭho. Vādapaṭivādaṃ katvāti 『『evaṃ nu te ambaṭṭhā』』tiādinā (dī. ni. 1.262) mayā vuttavacanassa 『『ye ca kho te bho gotama muṇḍakā samaṇakā』』tiādinā (dī. ni.

我來將這段巴利文直譯成簡體中文： 以經行的方式是以雙足遊行的方式,或者以雙足遊行后在這裡那裡住幾天的方式。因為住的說法是一切威儀共通的。爲了身體安樂是爲了因為在一處固定住所而積聚諸界的身體以遊行而安樂。爲了希求事緣時是爲了如火蘊譬喻經(增支部7.72)摩伽提婆本生等(本生1.1.9)說法一樣應希求的說法事緣時,或者爲了希求事緣時,意思是說爲了在事緣時說法。爲了制定學處是爲了如制定飲酒學處等(巴吉帝97,98,99)一樣制定諸學處。爲了覺悟是爲了如鴦掘摩羅等(中部2.347)一樣使應覺悟眾生覺悟四諦。"以大"是以大的。為某個或幾個補特伽羅而是固定。除此之外為眾多而依村鎮城市順序的是不固定。所以說"其中"等。"所行"是關涉行為。 爲了詳細顯示所說的"這個這裡意趣"而說"那時據說"等。"一萬世界"是說關於作為生處的一萬輪圍。如果為什麼?因為在那裡有能人的存在。因為世尊在那裡引導佛智去見諸有能者成熟諸根的眾生而住而說鋪展智網,而這個是依天梵說。但是人只在這個輪圍,只在這個有眷屬的閻浮洲(今南亞次大陸)是應覺悟。"覺悟親族"是在名為應覺悟眾生的世尊的親族。因為如姓等關係一樣,以通達諦關係的所化者名為世尊的親族。關於趣近食境而說"進入一切知智網內"。據說世尊入大悲定后從那裡出定而決意心"凡是有能成熟智的眾生,愿他們現前於我的智",作意,和他一作意一個或兩個或眾多那時堪調伏的所化者來到智的範圍,這是這裡的佛威力。但是對這些已來範圍者觀察親依止、先行、先因和現在進行的行道。因為爲了攝受所化眾生而作意時首先他們以所化性而現起,然後考察"將成為什麼呢"以皈依等方式某個成就而觀察親依止等。所以說"然後世尊"等。"他"是庵婆德。"作論爭"是以"如是嗎庵婆德"等(長部1.262)對我所說的話以"尊者喬答摩,那些禿頭沙門"等(長部

1.263) paṭivacanaṃ datvā, asabbhivākyanti asappurisavācaṃ, tikkhattuṃ ibbhavādanipātanavasena nānappakāraṃ sādhusabhāvāya vācāya vattumayuttaṃ vākyaṃ vakkhatīti vuttaṃ hoti. Nibbisevananti vigatatudanaṃ, mānadappavasena apagataparinipphandananti attho.

Avasaritabbanti upagantabbaṃ. Tassa gāmassa idaṃ nāmamattaṃ, kimettha atthapariyesanāyāti vuttaṃ 『『ijjhānaṅgalantipi pāṭho』』ti. 『『Yena disābhāgenā』』ti karaṇaniddesānurūpaṃ karaṇatthe upayogavacananti dasseti 『『tena avasarī』』ti iminā. 『『Yasmiṃ padese』』ti pana bhummaniddesānurūpaṃ 『『taṃ vā avasarī』』ti vuttaṃ. Tadubhayamevatthaṃ vivarati 『『tena disābhāgenā』』tiādinā. Gatoti upagato, agamāsīti attho. Puna gatoti sampatto, sampāpuṇīti attho. 『『Icchānaṅgale』』ti idaṃ tadā bhagavato gocaragāmanidassanaṃ, samīpatthe cetaṃ bhummaṃ . 『『Icchānaṅgalavanasaṇḍe』』ti idaṃ pana nivāsaṭṭhānadassanaṃ, nippariyāyato adhikaraṇe cetaṃ bhummanti tadubhayampi padaṃ visesatthadassanena vivaranto 『『icchānaṅgalaṃ upanissāyā』』tiādimāha . 『『Sīlakhandhāvāra』』ntiādi vuttanayena veneyyahitasamapekkhanavaseneva bhagavato vihāradassanaṃ. Tattha dhammarājassa bhagavato sabbaso adhammaniggaṇhanaparā eva paṭipatti, sā ca sīlasamādhipaññāvasenāti sīlādittayasseva gahaṇaṃ. Sīlakhandhāvāranti cakkavattirañño dāruiṭṭhakādikataṃ khandhāvārasadisaṃ sīlasaṅkhātaṃ khandhāvāraṃ bandhitvā viharatīti sambandho. Dārukkhandhādīhi āsamantato varanti parikkhipanti etthāti hi khandhāvāro a-kārassa dīghaṃ katvā, rājūnaṃ aciranivāsaṭṭhānaṃ. Tattha pana bhagavato aciranivasanakiriyāsambandhamattena bhayanivāraṇaṭṭhena taṃsadisatāya sīlampi tathā vuccati. Samādhikontanti sammāsamādhisaṅkhātaṃ maṅgalasattiṃ. Sabbaññutaññāṇapadanti sabbaññutaññāṇasaṅkhātaṃ jayamantapadaṃ. Parivattayamānoti parijappamāno. 『『Sabbaññutaññāṇasara』』ntipi pāṭho, sabbaññutaññāṇavajiraggasaraṃ aparāparaṃ samparivattamānoti attho. Yathābhirucitena vihārenāti sabbavihārasādhāraṇadassanaṃ, dibbavihārādīsu yena yena attanā abhirucitena vihārena viharatīti attho.

Pokkharasātivatthuvaṇṇanā

我來將這段巴利文直譯成簡體中文： 1.263)給了回答,將說"不善語"是不善人語,以落入三次首陀語的方式說各種對善性的語言不適當說的語。"無刺激"是離去刺激,意思是因傲慢驕氣而離去動搖。 "應去"是應靠近。這只是那個村的名字,這裡何必求義而說"也有'ijjhānaṅgala'的讀本"。以"以那個方位"這個以隨順具作格的對格於具作義而顯示以"他去了"這個。但是"在那個地方"是以隨順處格而說"或去了那個"。以"以那個方位"等開顯那兩個義。"去了"是靠近了,意思是往。再"去了"是到達了,意思是達到。"在意生堂伽羅"這個是顯示那時世尊的乞食村,而這個是處格於近義。但是"在意生堂伽羅林藪"這個是顯示住處,而這個是處格於無譬喻的處所,以顯示特殊義開顯那兩個詞而說"依靠意生堂伽羅"等。以"戒蘊營"等如說的方法只是以觀待所化利益而顯示世尊的住處。其中法王世尊的行道完全是制伏非法的,而那是以戒定慧,所以只取戒等三。"戒蘊營"是如轉輪王的以木磚等作的蘊營一樣繫著名為戒的蘊營而住,這是連線。因為以木蘊等從周圍防護於此所以是蘊營以延長a音,是諸王的暫住處。但是在那裡以世尊的暫住行為關係量以除怖義以相似那個而戒也如此說。"定矛"是名為正定的吉祥矛。"一切知智語"是名為一切知智的勝咒語。"轉著"是誦著。也有"一切知智箭"的讀本,意思是一切知智金剛箭頭箭反覆轉著。"以所喜的住"是顯示一切住共通,意思是在天住等中以自己所喜的任何住而住。 缽咕沙羅帝事註釋

255.Manteti iruvedādimantasatthe. Iruvedādayo hi guttabhāsitabbaṭṭhena 『『mantā』』ti vuccanti. Aṇa-saddo saddeti āha 『『sajjhāyatī』』ti. Lokiyā pana vadanti 『『brahmuno apaccaṃ brāhmaṇo, nāgamo, ṇattaṃ, dīghādī』』ti. Kasmā ayameva vacanattho vuttoti āha 『『idamevā』』tiādi. Atha kesaṃ itaro vacanatthoti codanamapaneti 『『ariyā panā』』tiādinā. Atha vā yaṃ lokiyā vadanti 『『brahmunā jāto brāhmaṇo』』tiādiniruttiṃ, taṃ paṭikkhipituṃ evaṃ vuttaṃ. 『『Idamevā』』ti hi avadhāraṇena taṃ paṭikkhipati. 『『Jātibrāhmaṇāna』』nti pana iminā saddantarena dassitesu jātibrāhmaṇavisuddhibrāhmaṇavasena duvidhesu brāhmaṇesu visuddhibrāhmaṇānaṃ niruttiṃ dassento 『『ariyā panā』』tiādimāha. Bahanti pāpe bahi karontīti hi ariyā brāhmaṇā niruttinayena. 『『Tassa kira kāyo setapokkharasadiso』』ti idamevassa nāmalābhahetudassanaṃ, sesaṃ pana tappasaṅgena yathāvijjamānavisesadassanameva. Tenāha 『『iti naṃ pokkharasadisattā pokkharasātīti sañjānantī』』ti. Pokkharena sadiso kāyo yassāti hi pokkharasātī niruttinayena . Sātasaddo vā sadisattho, pokkharena sāto sadiso kāyo tathā, so yassāti pokkharasātī. Setapokkharasadisoti setapadumavaṇṇo. Devanagareti ālakamandādidevapure. Ussāpitarajatatoraṇanti gambhīranemanikhātaṃ accuggataṃ rajatamayaṃ indakhīlaṃ . Kāḷamegharājīti kadāci dissamānā kāḷaabbhalekhā. Rajatapanāḷikāti rajatamayatumbaṃ. Suvaṭṭitāti vaṭṭabhāvassa yuttaṭṭhāne suṭṭhu vaṭṭulā. Kāḷavaṅgatilakādīnamabhāvena suparisuddhā.『『Arājake』』tiādināpi sobhaggappattabhāvameva nidasseti.

Idāni aparampi tassa nāmalābhahetuṃ dassento 『『ayaṃ panā』』tiādimāha. Tattha ca 『『himavantapadese mahāsare padumagabbhe nibbattī』』ti idamevassa nāmalābhahetudassanaṃ. Sesaṃ pana tappasaṅgena tathāpavattākāradassanameva. Tenāha 『『iti naṃ pokkhare sayitattā pokkharasātīti sañjānantī』』ti. Pokkhare kamale sayatīti hi pokkharasātī, sātaṃ vā vuccati samasaṇṭhānaṃ, pokkhare jātaṃ samasaṇṭhānaṃ tathā, tamassatthītipi pokkharasātī. Yaṃ pana ācariyena vuttaṃ 『『imassa brāhmaṇassa kīdiso pubbayogo, yena naṃ bhagavā anuggaṇhituṃ taṃ ṭhānaṃ upagatoti āhā』』ti, (dī. ni. ṭī. 1.255) tadetaṃ 『『ayaṃ panā』』tiādivacanaṃ ekadesameva sandhāya vuttaṃ. 『『So tato manussaloka』』ntiādivacanato devaloke nibbattīti ettha aparāparaṃ nibbatti eva vuttāti daṭṭhabbaṃ. Tathārūpena kammena nibbattimeva sandhāya 『『mātukucchivāsaṃ jigucchitvā』』tiādi vuttaṃ. 『『Padumagabbhe nibbattī』』ti iminā saṃsedajoyeva hutvā nibbattīti dasseti. Na pupphatīti na vikasati. Tenāti tāpasena. Nāḷatoti pupphadaṇḍato. Suvaṇṇacuṇṇehi piñjaraṃ hemavaṇṇo yassāti suvaṇṇacuṇṇapiñjaro, taṃ, suvaṇṇacuṇṇehi vikiṇṇabhāvena hemavaṇṇanti attho. Piñjarasaddo hi hemavaṇṇapariyāyoti sāratthadīpaniyaṃ (sārattha. ṭī.

我來將這段巴利文直譯成簡體中文： 255＼"誦"是在梨俱吠陀等咒部。因為梨俱吠陀等因為應秘密說的義而稱為"咒"。aṇa-詞是意味音聲而說"誦習"。但是世俗說"婆羅門是梵天之子,無來音,ṇa性,延長等"。為什麼只說這個詞義而說"只這個"等。那麼對誰是另一個詞義而以"但是聖者"等除去詰難。或者世俗說"婆羅門是由梵天生"等語源學,爲了否定那個而如此說。因為以"只這個"的限定而否定那個。但是以"生婆羅門"這個以另一個詞顯示的在生婆羅門和清凈婆羅門兩種婆羅門中,顯示清凈婆羅門的語源學而說"但是聖者"等。因為以語源學方式聖者婆羅門是使諸惡外出者。"他的身體似白蓮"這個只是顯示他得名的因,但是其餘只是以關係那個顯示如實存在的殊勝。所以說"如此因為相似蓮而了知他為缽咕沙羅帝"。因為以語源學方式有相似蓮的身體者是缽咕沙羅帝。或者sāta-詞是相似義,以蓮相似身體如此,有那個者是缽咕沙羅帝。"相似白蓮"是白蓮花色。"在天城"是在阿拉卡曼達等天城。"豎立的銀門閾"是深埋樑柱高聳的銀製門閾。"黑雲線"是有時顯現的黑雲線。"銀管"是銀製瓶。"善圓"是在應圓的處所善圓形。因為沒有黑斑點痣等而善清凈。以"無王"等也只顯示達到莊嚴狀態。 現在顯示他得名的另一個因而說"但是這個"等。其中"在雪山地區大池中生於蓮胎"這個只是顯示他得名的因。但是其餘只是以關係那個顯示如此發生的行相。所以說"如此因為臥于蓮而了知他為缽咕沙羅帝"。因為以語源學方式臥于蓮者是缽咕沙羅帝,或者說sāta是等形狀,生於蓮的等形狀如此,有那個者也是缽咕沙羅帝。但是阿阇黎說"這個婆羅門什麼樣的前業,以那個世尊要攝受而往那個處所而說",那個是說只涉及"但是這個"等語的一部分。從"他從那個人世"等語應見在天界結生,在這裡只說再再結生。只涉及以如此業結生而說"厭惡住母胎"等。以"生於蓮胎"這個顯示只是濕生而生。"不開"是不開敷。"以那個"是以苦行者。"從莖"是從花莖。"金粉褐色"是以金粉褐色者,意思是因為散佈金粉而金色。因為piñjara-詞是金色的同義詞,如此在精義燈中。

1.22) vuttaṃ. Esa nayo padumareṇupiñjaranti etthāpi. Rajatabimbakanti rūpiyamayarūpakaṃ. Paṭijaggāmīti posemi. Pāranti pariyosānaṃ, nipphatti vā vuccati nadīsamuddādīnaṃ pariyosānabhūtaṃ pāraṃ viyāti katvā. Paṭisandhipaññāsaṅkhātena sabhāvañāṇena paṇḍito. Iti kattabbesu, vedesu vā visāradapaññāsaṅkhātena veyyattiyena byatto. Aggabrāhmaṇoti disāpāmokkhabrāhmaṇo. Sippanti vedasippaṃ tasseva pakaraṇādhigatattā. Brahmadeyyaṃ adāsīti vakkhamānanayena brahmadeyyaṃ katvā adāsi.

『『Ajjhāvasatī』』ti ettha adhi-saddo, ā-saddo ca upasaggamattaṃ, tato 『『ukkaṭṭha』』nti idaṃ ajjhāpubbavasayoge bhummatthe upayogavacanaṃ. Adhi-saddo vā issariyattho, ā-saddo mariyādattho tato 『『ukkaṭṭha』』nti idaṃ kammappavacanīyayoge bhummatthe upayogavacananti dasseti 『『ukkaṭṭhanāmake』』tiādinā. Tadevatthaṃ vivarituṃ 『『tassā』』tiādi vuttaṃ. 『『Tassa nagarassa sāmiko hutvā』』ti hi 『『abhibhavitvā』』ti etassatthavivaraṇaṃ, tenetaṃ dīpeti 『『sāmibhāvo abhibhavana』』nti. 『『Yāya mariyādāyā』』tiādi pana ā-saddassatthavivaraṇaṃ, tenetaṃ dīpeti 『『āsaddo mariyādattho, mariyādā ca nāma yāya tattha vasitabbaṃ, sāyeva aparādhīnatā』』ti. Yāya mariyādāyāti hi yāya aparādhīnatāsaṅkhātāya anaññasādhāraṇāya avatthāyāti attho. 『『Upasaggavasenā』』tiādi pana 『『ukkaṭṭhanāmake』』ti etassatthavivaraṇaṃ, tenetaṃ dīpeti 『『satipi bhummavacanappasaṅge dhātvatthānuvattakavisesakabhūtehi duvidhehipi upasaggehi yuttattā upayogavacanamevettha vihita』』nti. 『『Tassa kirā』』tiādi pana atthānugatasamaññāparidīpanaṃ. Vatthu nāma nagaramāpanārahabhūmippadeso 『『ārāmavatthu, vihāravatthū』』tiādīsu viya.

Ukkāti daṇḍadīpikā. Aggahesunti 『『ajja maṅgaladivaso, tasmā sunakkhattaṃ, tatthāpi ayaṃ sukhaṇo mā atikkamī』』ti rattivibhāyanaṃ anurakkhantā, rattiyaṃ ālokakaraṇatthāya ukkā ṭhapetvā ukkāsu jalamānāsu nagarassa vatthuṃ aggahesuṃ, tenetaṃ dīpeti – ukkāsu ṭhitāti ukkaṭṭhā. Mūlavibhujādi ākatigaṇapakkhepena, niruttinayena vā ukkāsu vijjotayantīsu ṭhitāti ukkaṭṭhā, tathā ukkāsu ṭhitāsu ṭhitā āsītipi ukkaṭṭhāti. Majjhimāgamaṭṭhakathāyaṃ pana evaṃ vuttaṃ 『『tañca nagaraṃ 『maṅgaladivaso sukhaṇo, sunakkhattaṃ mā atikkamī』ti rattimpi ukkāsu ṭhitāsu māpitattā ukkaṭṭhātipi vuccati, daṇḍadīpikāsu jāletvā dhāriyamānāsu māpitattāti vuttaṃ hotī』』ti, (ma. ni. aṭṭha. 1.mūlapariyāyasuttavaṇṇanā) tadapiminā saṃsandati ceva sameti ca nagaravatthupariggahassapi nagaramāpanapariyāpannattāti daṭṭhabbaṃ. Apare pana bhaṇanti 『『bhūmibhāgasampattiyā, upakaraṇasampattiyā, manussasampattiyā ca taṃ nagaraṃ ukkaṭṭhaguṇayogato ukkaṭṭhāti nāmaṃ labhatī』』ti. Lokiyā pana vadanti 『『ukkā dhārīyati etassa māpitakāleti ukkaṭṭhā, vaṇṇavikāroya』』nti, itthiliṅgavasena cāyaṃ samaññā, tenevidha payogo dissati 『『yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamatī』』ti (dī. ni. 1.299) mūlapariyāyasuttādīsu (ma. ni.

我來將這段巴利文直譯成簡體中文： 1.22)說。這個方法在"蓮粉褐色"這裡也是。"銀像"是銀製形像。"我養護"是我養育。"彼岸"說結束,或者說成就如河海等的結束成為彼岸。以名為結生慧的自性智而賢明。如此在應作事,或者以名為熟練慧的在吠陀中的善巧而明瞭。"最上婆羅門"是方位主婆羅門。"學藝"是吠陀學藝因為通達它的論述。"給予梵施"是如將說的方式作梵施而給予。 在"居住"這裡adhi-詞和ā-詞是隻是字首,從那裡"ukkaṭṭha"這個在以adhi字首和vas結合時是處格義的對格。或者adhi-詞是主義,ā-詞是邊界義從那裡"ukkaṭṭha"這個在與業表詞結合時是處格義的對格而以"名為ukkaṭṭha"等顯示。爲了開顯那個義而說"那個"等。因為"成為那個城的主人"是"勝過"這個的義開顯,以那個明示這個"主性是勝過"。但是"以那個界限"等是ā-詞的義開顯,以那個明示這個"ā-詞是邊界義,而名為邊界是應住于彼處的那個,那個就是不依他"。因為"以那個界限"是意思是以那個名為不依他性的不共余的狀態。但是"以字首"等是"名為ukkaṭṭha"這個的義開顯,以那個明示這個"雖然有處格語境但是因為與作為隨順動詞義的特殊的兩種字首結合所以這裡只施設對格"。但是"他據說"等是明示隨義的共稱。地處是適合建城的地區如在"園地、寺地"等中。 "火把"是杖燈。"取了"是"今天吉日,所以星宿好,在那裡也這個是好時不要錯過"而保護夜分,爲了夜間作光而立火把,在火把燃燒時取了城的地處,以那個明示這個 - 在火把立即ukkaṭṭha。以原形詞根分等加入同類詞群,或者以語源學方式在火把照耀時立即ukkaṭṭha,如此在火把立起時立即ukkaṭṭha。但是在中部注中如此說"那個城因為'吉日好時,星宿好不要錯過'而也在夜裡在火把立時建而也稱為ukkaṭṭha,意思是說因為在杖燈點燃持起時建",那個也與這個適合也相合應見因為取城地也攝入建城中。但是其他說"那個城因為具足地區圓滿性、資具圓滿性和人圓滿性而以結合殊勝德得ukkaṭṭha名"。但是世俗說"因為他建時持火把所以ukkaṭṭha,只是音變",而這個共稱是以陰性,所以在這裡見這個用法"如尊者喬答摩從ukkaṭṭha往其他優婆塞家"(長部1.299)在根本法門經等(中部

1.1) ca 『『ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle』』tiādi. Evamettha hotu upasaggavasena upayogavacanaṃ, kathaṃ panetaṃ sesapadesu siyāti anuyogenāha 『『tassa anupayogattā sesapadesū』』ti. Tattha tassāti upasaggavasena upayogasaññuttassa 『『ukkaṭṭha』』nti padassa. Anupayogattāti visesanabhāvena anupayuttattā. Sesapadesūti 『『sattussada』』ntiādīsu sattasu padesu.

Kiṃ nu khvāyaṃ saddapayogo saddalakkhaṇānugatoti codanamapaneti 『『tattha…pe… pariyesitabba』』nti iminā. Tatthāti upasaggavasena, anupayogavasena ca upayogavacananti vutte dubbidhepi vidhāne. Lakkhaṇanti gahaṇūpāyañāyabhūtaṃ saddalakkhaṇaṃ, suttaṃ vā. Pariyesitabbanti saddasatthesu vijjamānattā ñāṇena gavesitabbaṃ, gahetabbanti vuttaṃ hoti. Etena hi saddalakkhaṇānugatovāyaṃ saddapayogoti dasseti, saddavidū ca icchanti 『『upaanuadhiāiccādipubbavasayoge sattamiyatthe upayogavacanaṃ pāpuṇāti, visesitabbapade ca yathāvidhimanupayogo visesanapadānaṃ samānādhikaraṇabhūtāna』』nti. Tatra yadā adhi-saddo, ā-saddo ca upasaggamattaṃ, tadā 『『tatiyāsattamīnañcā』』ti lakkhaṇena ajjhāpubbavasayoge upayogavacanaṃ. Tathā hi vadanti 『『sattamiyatthe kāladisāsu upānvajjhāvasayoge, adhipubbasiṭhāvasānaṃ payoge, tappānacāresu ca dutiyā. Kāle pubbaṇhasamayaṃ nivāsetvā, ekaṃ samayaṃ bhagavā, kañci kālaṃ purejātapaccayena paccayo, imaṃ rattiṃ cattāro mahārājāno. Disāyaṃ purimaṃ disaṃ dhataraṭṭho. Upādipubbavasayoge gāmaṃ upavasati, gāmaṃ anuvasati, gāmaṃ āvasati, agāraṃ ajjhāvasati, adhipubbasiṭhāvasānaṃ payoge pathaviṃ adhisessati, gāmaṃ adhitiṭṭhati, gāmaṃ ajjhāvasati. Tappānacāresu nadiṃ pivati, gāmaṃ carati iccādīti.

Yadā pana adhi-saddo issariyattho, ā-saddo ca mariyādattho, tadā 『『kammappavacanīyayutte』』ti lakkhaṇena kammappavacanīyayoge upayogavacanaṃ. Tathā hi vadanti 『『anuādayo upasaggā, dhīādayo nipātā ca kammappavacanīyasaññā honti kiriyāsaṅkhātaṃ kammaṃ pavacanīyaṃ yesaṃ te kammappavacanīyā』』ti. Sesapadānaṃ pana yathāvidhimanupayoge katarena lakkhaṇena upayogavacananti? Yathāvuttalakkhaṇeneva. Yajjevaṃ tesampi ādhārabhāvato nānādhāratā siyāti? Na, bahūnampi padānaṃ nagaravasena ekatthabhāvato. Sakatthamattañhi tesaṃ nānākaraṇanti. Aññe pana saddavidū evamicchanti 『『samānādhikaraṇapadānaṃ paccekaṃ kiriyāsambandhanena visesitabbapadena samānavacanatā yathā 『kaṭaṃ karoti, vipulaṃ, dassanīya』nti ettha 『kaṭaṃ karoti, vipulaṃ karoti, dassanīyaṃ karotī』ti paccekaṃ kiriyāsambandhanena kammattheyeva dutiyā』』ti, tadetaṃ vicāretabbaṃ visesanapadānaṃ samānādhikaraṇānaṃ kiriyāsambajjhanābhāvato. Yadā hi kiriyāsambajjhanaṃ, tadā visesanameva na hotīti.

我來將這段巴利文直譯成簡體中文： 1.1)和"一時世尊住在ukkaṭṭha善幸林娑羅王樹下"等。如此這裡由於字首而有對格,但是這個如何在其餘詞中會有而以詰難說"因為它不用對格在其餘詞中"。其中"它"是以字首結合對格的"ukkaṭṭha"這個詞。"不用對格"是以修飾性而不用。"在其餘詞中"是在"眾多"等七個詞中。 以"其中...乃至...應求"這個除去"這個詞用是否隨順語法特相"的詰難。"其中"是以字首和以不用對格兩種規定中。"特相"是作為攝取方便道理的語法特相,或者經。"應求"是因為存在於語法論中而應以智尋求,意思是說應取。因為以這個顯示這個詞用是隨順語法特相,而語法家愿"在與upa、anu、adhi、ā等字首結合時在第七格義得對格,而在被修飾詞中按規則不用對格的修飾詞作為同格"。在那裡當adhi-詞和ā-詞只是字首時,那時以"對第三格和第七格"的特相在與adhi字首vas結合時有對格。如此說"在第七格義的時和方位在與upa、anu、adhi、ā和vas結合時,在與adhi字首si、ṭhā、vas結合時,在飲行中對格。在時間'著衣于上午時','一時世尊','以一時前生緣作緣','這夜四大天王'。在方位'持國在東方'。在與upa等字首vas結合時'近住村','隨住村','住村','居住家',在與adhi字首si、ṭhā、vas結合時'將臥于地','立於村','居住村'。在飲行中'飲河','行村'等"。 但是當adhi-詞是主義,ā-詞是邊界義時,那時以"與業表詞結合"的特相在與業表詞結合時有對格。如此說"anu等字首和dhī等不變詞稱為業表詞,因為有名為動作的業而說的是業表詞"。但是其餘詞按規則不用對格以什麼特相有對格?以如說的特相。如果如此因為它們的處所性有不同處所性嗎?不,因為雖然多詞以城而有一義。因為它們只是以自義不同。但是其他語法家如此愿"同格詞以各各動作連線與被修飾詞同格如在'作席,廣,可見'這裡以各各動作連線'作席,作廣,作可見'以業義而有第二格",那個應考察因為修飾同格詞沒有動作連線。因為當有動作連線時,那時就不是修飾。

Ussadatā nāmettha bahulatāti vuttaṃ 『『bahujana』』nti. Taṃ pana bahulataṃ dasseti 『『ākiṇṇamanussa』』ntiādinā. Araññādīsu gahetvā posetabbā posāvaniyā, etena tesaṃ dhammabhāvaṃ dasseti. Āvijjhitvāti parikkhipitvā. Khaṇitvā katā pokkharaṇī, ābandhitvā kataṃ taḷākaṃ. Acchinnūdakaṭṭhāneyeva jalajakusumāni jātānīti vuttaṃ 『『udakassa niccabharitānevā』』ti. Udakassāti ca pūraṇakiriyāyoge karaṇatthe sāmivacanaṃ 『『mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā』』tiādīsu (pārā. 34) viya. Saha dhaññenātisadhaññanti nagarasaddāpekkhāya napuṃsakaliṅgena vuttaṃ, yathāvākyaṃ vā upayogavacanena. Evaṃ sabbattha. Pubbaṇṇāparaṇṇādibhedaṃ bahudhaññasannicayanti ettha ādisaddena tadubhayavinimuttaṃ alābukumbhaṇḍādisūpeyyaṃ saṅgaṇhāti. Tenāyamattho viññāyati – nayidha dhaññasaddo sāliādidhaññavisesavācako, posane sādhuttamattena pana niravasesapubbaṇṇāparaṇṇasūpeyyavācako, virūpekasesavasena vā payuttoti. Ettāvatāti yathāvuttapadattayena. Rājalīlāyāti rājūnaṃ vilāsena. Samiddhiyā upabhogaparibhogasampuṇṇabhāvena sampatti samiddhisampatti.

『『Rājabhogga』』nti vutte 『『kena dinna』』nti avassaṃ pucchitabbato evaṃ vuttanti dasseti 『『kenā』』tiādinā. Raññā viya bhuñjitabbanti vā rājabhogganti aṭṭhakathāto aparo nayo. Yāva puttanattapanattaparamparā kulasantakabhāvena rājato laddhattā 『『rañño dāyabhūta』』nti vuttaṃ. 『『Dhammadāyādā me bhikkhave bhavathā』』tiādīsu (ma. ni.

我來將這段巴利文直譯成簡體中文： 這裡名為"眾多"是多而說"眾多人"。但是顯示那個多以"群集人"等。"應養"是在林等中取而應養育,以這個顯示它們的法性。"纏繞"是圍繞。掘而作池,結而作湖。在不斷水處生水生花而說"常滿水"。而"水"是在與充滿作用結合時以具格義的屬格如在"令作大大麻布袋而令充滿金銀"等中。"有谷"是與谷一起而以城詞期待以中性說,或者以句子以對格。如此一切處。"前谷后谷等差別的多谷積集"這裡以等詞攝取離彼兩者的南瓜甜瓜等湯料。以那個了知這個義 - 這裡谷詞不是說米等谷特殊,但是以最勝養育而說無餘前谷后谷湯料,或者以顯異省略方式用。"以這麼多"是以如說的三詞。"以王威"是以王的優美。"圓滿"是以受用遍受用圓滿性的成就是圓滿成就。 說"王食"時必定應問"由誰給"而如此說以"由誰"等顯示。或者應如王受用所以王食是從註釋來的另一方法。因為直至子孫曾孫相續以家族所有性從王得所以說"成為王的繼承"。在"諸比丘你們要成為我的法繼承"等中(中部

1.29) viya ca dāyasaddo dāyajjapariyāyoti āha 『『dāyajjanti attho』』ti. Kathaṃ dinnattā brahmadeyyaṃ nāmāti codanaṃ pariharati 『『chattaṃ ussāpetvā』』tiādinā. Rājanīhārena paribhuñjitabbato hi uddhaṃ paribhogalābhassa brahmadeyyatā nāma natthi, idañca tathā dinnameva, tasmā brahmadeyyaṃ nāmāti vuttaṃ hoti. Chejjabhejjanti sarīradaṇḍadhanadaṇḍādibhedaṃ daṇḍamāha. Nadītitthapabbatādīsūti nadītitthapabbatapādagāmadvāraaṭavimukhādīsu. Setacchattaggahaṇena sesarājakakudhabhaṇḍampi gahitaṃ tappamukhattāti veditabbaṃ. 『『Raññā bhuñjitabba』』ntveva vutte idhādhippetattho na pākaṭoti hutvā-saddaggahaṇaṃ kataṃ. Tañhi so rājakulato asamudāgatopi rājā hutvā bhuñjituṃ labhatīti ayamidhādhippeto attho. Dātabbanti dāyaṃ, 『『rājadāya』』nti imināva raññā dinnabhāve siddhe 『『raññā pasenadinā kosalena dinna』』nti puna ca vacanaṃ kimatthiyanti āha 『『dāyakarājadīpanattha』』ntiādi. Asukena raññā dinnanti dāyakarājassa adīpitattā evaṃ vuttanti adhippāyo. Ettha ca paṭhamanaye 『『rājabhogga』』nti pade pucchāsambhavato idaṃ vuttaṃ, dutiyanaye pana 『『rājadāya』』nti padeti ayampi viseso daṭṭhabbo. Tattha atibahulatāya purato ṭhapanokāsābhāvato passenapi odanasūpabyañjanādi dīyati etassāti pasenadi, aluttasamāsavasena. So hi rājā taṇḍuladoṇassa odanampi tadupiyena sūpabyañjanena bhuñjati. Tathā hi naṃ bhuttapātarāsakāle satthu santikamāgantvā ito cito ca samparivattantaṃ niddāya abhibhuyyamānaṃ ujukaṃ nisīditumasakkontaṃ bhagavā –

『『Middhī yadā hoti mahagghaso ca,

Niddāyitā samparivattasāyī;

Mahāvarāhova nivāpavuṭṭho,

Punappunaṃ gabbhamupeti mando』』ti. (dha. pa. 325; netti. 26, 90);

Imāya gāthāya ovadi. Bhāgineyyañca so sudassanaṃ nāma māṇavaṃ –

『『Manujassa sadā satīmato,

Mattaṃ jānato laddhabhojane;

Tanukassa bhavanti vedanā,

Saṇikaṃ jīrati āyupālaya』』nti. (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 1.29)一樣"繼承"詞是"繼承物"的同義詞而說"意思是繼承物"。以"升傘"等避免"因為如何給予而名為梵施"的詰難。因為從以王儀受用以上的受用得不名為梵施,而這個是如此給的,所以說名為梵施。"斷割"說身罰財罰等差別的罰。"在河渡山等"是在河渡山腳村門林口等。應知以白傘攝取取其餘王器物因為以它為首。在只說"應由王受用"時這裡意趣義不明顯而取"成為"詞。因為他雖非從王家出身但成為王而得受用,這是這裡意趣義。"應給"是繼承,"王繼承"這個已成立由王給而再說"由憍薩羅國巴謝那地王給"為什麼而說"為明給者王"等。因為未明某王給而如此說是意趣。這裡在第一方法中因為在"王食"詞有問所以說這個,但在第二方法中在"王繼承"詞應見這個差別。其中因為太多而沒有放在前面的處所所以也在旁給飯湯咖喱等所以巴謝那地,以不省略複合語方式。因為那個王食一斗米的飯也以相當的湯咖喱。如此世尊以： "當有昏沉大食者, 好眠轉側臥睡者, 如肥豬食養長大, 愚者一再入母胎。"(法句經325;導論26,90) 這個偈勸誡他吃完早飯時來到佛前昏沉征服而這裡那裡翻轉不能正直坐。而他以： "人若常有念, 知量于得食, 受苦則微薄, 緩消護壽命。"(相應部

1.24) –

Imaṃ gāthaṃ bhagavato santike uggahāpetvā attano bhuñjantassa osānapiṇḍakāle devasikaṃ bhaṇāpeti, so aparena samayena tassā gāthāya atthaṃ sallakkhetvā punappunaṃ osānapiṇḍapariharaṇena nāḷikodanamattāya saṇṭhahitvā tanusarīro balavā sukhappatto ahosīti. Udānaṭṭhakathāyaṃ (udā. aṭṭha. 12) pana evaṃ vuttaṃ 『『paccāmittaṃ parasenaṃ jinātīti pasenadī』』ti. Saddavidūpi hi ja-kārassa da-kāre idamudāharanti. So hi attano bhāgineyyaṃ ajātasatturājānaṃ, pañcacorasatādīni ca avaruddhakāni jinātīti. Kosalaraṭṭhassādhipatibhāvato kosalo, tasmā kosalādhipatinā pasenadi nāmakena raññā dinnanti attho veditabbo. Nissaṭṭhapariccattatāsaṅkhātena puna aggahetabbabhāveneva dinnattā idha brahmadeyyaṃ nāma, na tu purimanaye viya rājasaṅkhepena paribhuñjitabbabhāvena dinnattāti āha 『『yathā』』tiādi. Nissaṭṭhaṃ hutvā, nissaṭṭhabhāvena vā pariccattaṃ nissaṭṭhapariccattaṃ, muttacāgavasena cajitanti attho.

Savanaṃ upalabbhoti dasseti 『『upalabhī』』ti iminā, so cāyamupalabbho savanavaseneva jānananti vuttaṃ 『『sotadvārasampattavacananigghosānusārena aññāsī』』ti. Sotadvārānusāraviññāṇavīthivasena jānanameva hi idha savanaṃ teneva 『『samaṇo khalu bho gotamo』』tiādinā vuttassatthassa adhigatattā, na pana sotadvāravīthivasena sutamattaṃ tena tadatthassa anadhigatattā. Avadhāraṇaphalattā saddapayogassa sabbampi vākyaṃ antogadhāvadhāraṇaṃ. Tasmā tadatthajotakasaddena vināpi aññatthāpohanavasena assosi eva, nāssa koci savanantarāyo ahosīti ayamattho viññāyatīti āha 『『padapūraṇamatte nipāto』』ti, antogadhāvadhāraṇepi ca sabbasmiṃ vākye nītatthato avadhāraṇatthaṃ kho-saddaggahaṇaṃ 『『evā』』ti sāmatthiyā sātisayaṃ etadatthassa viññāyamānattāti paṭhamavikappo vutto, nītatthato avadhāraṇena ko attho ekantiko kato, avadhārito cāti vuttaṃ 『『tatthā』』tiādi. Atha padapūraṇamattena kho-saddena kiṃ payojananti codanamapaneti 『『padapūraṇenā』』tiādinā, akkharasamūhapadassa, padasamūhavākyassa ca siliṭṭhatāpayojanamattamevāti attho. 『『Assosī』』ti hidaṃ padaṃ kho-sadde gahite tena phullitaṃ maṇḍitaṃ vibhūsitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni sukhuccāraṇavasena siliṭṭhāni honti, na tasmiṃ aggahite, tasmā padapūraṇamattampi padabyañjanasiliṭṭhatāpayojananti vuttaṃ hoti. Mattasaddo cettha visesanivattiattho, tenassa anatthantaradīpanatā dassitā, eva-saddena pana padabyañjanasiliṭṭhatāya ekantikatā.

我來將這段巴利文直譯成簡體中文： 1.24)這個偈在世尊前令背而在他吃時每日令誦最後口食時,他後來思察那個偈的義以一再避免最後口食而停留於一那利量的飯成為瘦身有力得樂。但是在優陀那注中如此說"勝敵對之敵軍所以巴謝那地"。因為語法家也舉這個ja-音轉為da-音。因為他勝自己的外甥阿阇世王和五百盜賊等圍困。因為是憍薩羅國的主所以憍薩羅,所以應知意思是由名為巴謝那地的憍薩羅主王給。因為以名為放舍捨棄即不應再取的方式給所以這裡名為梵施,而不像前方法那樣因為給以王簡要的受用方式而說"如"等。放出而,或以放出性捨棄是放舍捨棄,意思是以解脫舍的方式舍。 以"得知"這個顯示"聞"是可得,而那個可得是隻以聞的方式知而說"以隨順到達耳門的語音而知"。因為這裡聞只是以耳門隨順識路方式知因為以"確實先生沙門喬答摩"等說的義的證得,而不是以耳門路方式只聞因為他不證得那個義。因為詞用的果是限定一切句子也攝入限定。所以雖然無顯示那個義的詞以遮遣他義方式只是聞,他沒有任何聞的障礙,了知這個義而說"只是填滿詞的不變詞",而在一切句子攝入限定中以引申義從限定義取kho-詞以"只是"力分以殊勝了知這個義而說第一選擇,說"其中"等即以引申義從限定有什麼一向義作,和限定。那麼以只填滿詞的kho-詞有什麼目的而以"以填滿"等除去詰難,意思是隻是音聚詞和詞聚句的流順目的。因為這個"聞"詞在取kho-詞時以它變得如開花裝飾莊嚴而名為填滿,以它前後詞以易發音方式流順,不在不取它時,所以說只填滿也是詞字流順目的。而這裡matta-詞是遮遣差別義,以它顯示不顯示他義,但是以eva-詞詞字流順的一向性。

『『Samaṇo khalū』』tiādi yathāsutatthanidassananti dasseti 『『idānī』』tiādinā. Samitapāpattāti ettha accantaṃ anavasesato savāsanaṃ samitapāpattāti attho gahetabbo. Evañhi bāhirakavītarāgasekkhāsekkhapāpasamanato bhagavato pāpasamanaṃ yathārahaṃ visesitaṃ hoti. Tena vuttaṃ 『『bhagavā ca anuttarena ariyamaggena samitapāpo』』ti. Tadevatthaṃ niddesapāṭhena sādhetuṃ 『『vuttañheta』』ntiādimāha. Assāti anena bhikkhunā, bhagavatā vā. Samitāti samāpitā, samabhāvaṃ vā āpādayitā, assa vā sampadānabhūtassa santā hontīti attho. Atthānugatā cāyaṃ bhagavati samaññāti vuttaṃ 『『bhagavā cā』』tiādi. Tenāti tathā samitapāpattā. Yathābhūtaṃ pavatto yathābhuccaṃ, tadeva guṇo, tena adhigataṃ tathā. 『『Khalū』』ti idaṃ nepātikaṃ khalupacchābhattikapade (mi. pa. 4.

我來將這段巴利文直譯成簡體中文： 以"確實沙門"等是如聞義顯示以"現在"等顯示。"因為滅惡"這裡應取意思是究竟無餘地與習氣滅惡。如此從外道離貪有學無學的滅惡世尊的滅惡如理被區別。所以說"世尊以無上聖道滅惡"。爲了以義疏句證明那個義而說"因為說"等。"他"是這個比丘,或者世尊。"滅"是完成,或者使達平等性,或者意思是對這個作與格而成為平靜。而這個共稱是隨順義於世尊而說"而世尊"等。"以那個"是以如此滅惡性。如實轉起是如性,那個就是德,以它證得如此。"確實"這個不變詞在後食者詞(小義釋4.;

1.8) viya, na nāmaṃ, anekatthattā ca nipātānaṃ anussavanatthova idhādhippetoti āha 『『anussavanatthe nipāto』』ti, paramparasavanañcettha anussavanaṃ. Brāhmaṇajātisamudāgatanti brāhmaṇajātiyā āgataṃ, jātisiddhanti vuttaṃ hoti. Ālapanamattanti piyālapanavacanamattaṃ, na taduttari atthaparidīpanaṃ. Piyasamudāhārā hete 『『bho』』ti vā 『『āvuso』』ti vā 『『devānaṃ piyā』』ti vā. Dhammapade brāhmaṇavatthupāṭhena, (dha. pa. 315 ādayo) suttanipāte ca vāseṭṭhasuttapadena brāhmaṇajātisamudāgatālapanabhāvaṃ samatthetuṃ 『『vuttampi ceta』』ntiādimāha.

Tatrāyamattho – sace rāgādikiñcanehi sakiñcano assa, so āmantanādīsu 『『bho bho』』ti vadanto hutvā vicaraṇato bhovādīyeva nāma hoti, na brāhmaṇo. 『『Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇa』』nti (dha. pa. 396, su. ni. 625) sesagāthāpadaṃ. Tattha rāgādayo satte kiñcanti maddanti palibuddhantīti kiñcanāni. Manussā kira goṇehi khalaṃ maddāpentā 『『kiñcehi kapila, kiñcehi kāḷakā』』ti vadanti, tasmā kiñcanasaddo maddanattho veditabbo. Yathāha niddese 『『akiñcananti rāgakiñcanaṃ, dosa, moha, māna, diṭṭhi, kilesakiñcanaṃ, duccaritakiñcanaṃ, yassete kiñcanā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati akiñcano』』ti (cūḷani. 28, 32, 60, 63). Gotamoti gottavasena parikittanaṃ, yaṃ 『『ādiccagotta』』ntipi loke vadanti, sakyaputtoti pana jātivasena sākiyoti ca tasseva vevacanaṃ. Vuttañhetaṃ pabbajjāsutte –

『『Ādiccā nāma gottena, sākiyā nāma jātiyā;

Tamhā kulā pabbajitomhi, na kāme abhipatthaya』』nti. (su. ni. 425);

Tathā cāha 『『gotamoti bhagavantaṃ gottavasena parikittetī』』tiādi. Tattha gaṃ tāyatīti gottaṃ, 『『gotamo』』ti pavattamānaṃ abhidhānaṃ, buddhiñca ekaṃsikavisayatāya rakkhatīti attho. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni rakkhatīti vuccati, go-saddo cettha abhidhāne, buddhiyañca vattati. Tathā hi vadanti –

『『Go goṇe cendriye bhumyaṃ, vacane ceva buddhiyaṃ;

Ādicce rasmiyañceva, pānīyepi ca vattate;

Tesu atthesu goṇe thī, pumā ca itare pumā』』ti.

Tattha 『『gosu duyhamānāsu gato, gopañcamo』』tiādīsu gosaddo goṇe vattati. 『『Gocaro』』tiādīsu indriye. 『『Gorakkha』』ntiādīsu bhūmiyaṃ. Tathā hi suttanipātaṭṭhakathāya vāseṭṭhasuttasaṃvaṇṇanāyaṃ vuttaṃ 『『gorakkhanti khettarakkhaṃ, kasikammanti vuttaṃ hoti. Pathavī hi 『go』ti vuccati, tappabhedo ca 『『khetta』』nti (su. ni. aṭṭha. 2.619-626). 『『Gottaṃ nāma dve gottāni hīnañca gottaṃ, ukkaṭṭhañca gotta』』ntiādīsu (pāci. 15) vacane, buddhiyañca vattati. 『『Gogottaṃ gotamaṃ name』』ti porāṇakaviracanāya ādicce, ādiccabandhuṃ gotamaṃ sammāsambuddhaṃ namāmīti hi attho, 『『uṇhagū』』tiādīsu rasmiyaṃ, uṇhā gāvo rasmiyo etassāti hi uṇhagu, sūriyo. 『『Gosītacandana』』ntiādīsu (a. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 1.8) 一樣,不是名,因為不變詞多義而這裡意趣只是隨聞義所以說"在隨聞義的不變詞",而這裡隨聞是相續聞。"婆羅門種來"是從婆羅門種來,意思是說種成就。"只是稱呼"是隻是愛稱呼語,不是更上顯明義。這些是愛稱"先生"或"賢友"或"諸天愛"。以法句經婆羅門事句,和經集瓦謝塔經句證成婆羅門種來稱呼性而說"也說"等。 其中這個義 - 如果有貪等繫縛而有繫縛,他在稱呼等說"先生先生"而行所以只名為說先生,不是婆羅門。"無所有無取,我說他婆羅門"是余偈句。其中貪等壓迫束縛眾生所以繫縛。據說人們令牛踐踏打穀場時說"踐踏吧褐牛,踐踏吧黑牛",所以應知繫縛詞是踐踏義。如在義疏說"無所有是貪繫縛、瞋、癡、慢、見、煩惱繫縛、惡行繫縛,誰這些繫縛已斷已絕已止已息不能生以智火燒,他稱為無所有"。"喬答摩"是以姓稱述,即世間也說"太陽姓",而"釋子"是以種稱為"釋迦"的異名。因為在出家經說這個： "姓是太陽族, 種是釋迦人, 從彼族出家, 不求于欲樂。"(經集425) 如此說"喬答摩是以姓稱述世尊"等。其中護持語所以姓,轉起為"喬答摩"的名稱,和以一向境性護持覺意思。因為如覺沒有所緣的義不轉起,如此名稱沒有所詮,所以說那個名為姓的義護持它們,而這裡go-詞在名稱和覺中轉起。如此說： "go在牛和根和, 地和語和覺, 太陽光水中, 轉起在諸義, 其中牛陰陽, 其餘唯陽性。" 其中"在牛擠時去,以牛為五"等中go詞在牛中轉起。"行處"等中在根。"護牛"等中在地。如此在經集註瓦謝塔經解中說"護牛是護田,意思是說農業。因為地說為'go',和它的差別'田'"。"姓名兩姓,下姓和上姓"等中在語和覺中轉起。在古人作"禮敬太陽姓喬答摩"中在太陽,因為意思是禮敬太陽親喬答摩正等覺,"熱行"等中在光,因為熱的行即光線的是熱行,即太陽。"牛頭旃檀"等中(增支部注

1.49) pānīye , gosaṅkhātaṃ pānīyaṃ viya sītaṃ, tadeva candanaṃ tathā. Tasmiñhi uddhanato uddharitapakkuthitatelasmiṃ pakkhitte taṅkhaṇaññeva taṃ telaṃ sītalaṃ hotīti. Etesu pana atthesu goṇe vattamāno go-saddo yathārahaṃ itthiliṅgo ceva pulliṅgo ca, sesesu pana pulliṅgoyeva.

Kiṃ panetaṃ gottaṃ nāmāti? Aññakulaparamparāya asādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Sādhāraṇameva hi idaṃ taṃkulapariyāpannānaṃ sādhāraṇato ca sāmaññarūpaṃ. Tathā hi taṃkule jātā suddhodanamahārājādayopi 『『gotamo』』 tveva vuccanti, teneva bhagavā attano pitaraṃ suddhodanamahārājānaṃ 『『atikkantavarā kho gotama tathāgatā』』ti (mahāva. 105) avoca, vessavaṇopi mahārājā bhagavantaṃ 『『vijjācaraṇasampannaṃ, buddhaṃ vandāma gotama』』nti, (dī. ni. 3.288) āyasmāpi vaṅgīso āyasmantaṃ ānandaṃ 『『sādhu nibbāpanaṃ brūhi, anukampāya gotamā』』ti (saṃ. ni.

我來將這段巴利文直譯成簡體中文： 1.49.在水中,稱為牛的水一樣冷,那個就是旃檀如此。因為在它中從爐取出的煮沸油投入時那個油立即變冷。但是在這些義中在牛中轉起的go-詞如理是陰性和陽性,但在其餘中只是陽性。 但是這個名為姓是什麼?應見是對其他家族相續不共而從那個家族始祖來的屬於那個家族共同的共相。因為這個確實是屬於那個家族的共同,因為共同所以共相。如此生在那個家族的大王凈飯等也只說"喬答摩",所以世尊對自己的父親大王凈飯說"喬答摩,如來已超越最勝"(大品105),大王毗沙門也對世尊"禮敬明行具足,覺者喬答摩",尊者婆耆沙也對尊者阿難"請說善寂滅,憐愍喬答摩"(相應部;

1.212). Idha pana bhagavantameva. Tenāha 『『bhagavantaṃ gottavasena parikittetī』』ti. Tasmāti yathāvuttamatthattayaṃ paccāmasati. Ettha ca 『『samaṇo』』ti iminā sarikkhakajanehi bhagavato bahumatabhāvo dassito tabbisayasamitapāpatāparikittanato, 『『gotamo』』ti iminā lokiyajanehi tabbisayauḷāragottasambhūtatāparikittanato.

Sakyassa suddhodanamahārājassa putto sakyaputto, iminā pana uccākulaparidīpanaṃ uditoditavipulakhattiyakulasambhūtatāparikittanato. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ. Yathāha –

『『Mahāsammatarājassa, vaṃsajo hi mahāmuni;

Kappādismiñhi rājāsi, mahāsammatanāmako』』ti. (mahāvaṃse dutiyaparicchede paṭhamagāthā);

Kathaṃ saddhāpabbajitabhāvaparidīpananti āha 『『kenacī』』tiādi. Parijiyanaṃ parihāyanaṃ pārijuññaṃ, parijiratīti vā parijiṇṇo, tassa bhāvo pārijuññaṃ, tena. Ñātipārijuññabhogapārijuññādinā kenaci pārijuññena parihāniyā anabhibhūto anajjhotthaṭo hutvā pabbajitoti attho. Tadeva pariyāyantarena vibhāvetuṃ 『『aparikkhīṇaṃyeva taṃ kulaṃ pahāyā』』ti vuttaṃ. Aparikkhīṇanti hi ñātipārijuññabhogapārijuññādinā kenaci pārijuññena aparikkhayaṃ. Saddhāya pabbajitoti saddhāya eva pabbajito. Evañhi 『『kenacī』』tiādinā nivattitavacanaṃ sūpapannaṃ hoti. Nanu ca 『『sakyakulā pabbajito』』ti idaṃ uccākulā pabbajitabhāvaparidīpanameva siyā tadatthasseva viññāyamānattā, na saddhāpabbajitabhāvaparidīpanaṃ tadatthassa aviññāyamānattāti? Na kho panevaṃ daṭṭhabbaṃ mahantaṃ ñātiparivaṭṭaṃ, mahantañca bhogakkhandhaṃ pahāya saddhāpabbajitabhāvassa atthato siddhattā. Tathā hi lokanāthassa abhijātiyaṃ tassa kulassa na kiñci pārijuññaṃ, atha kho vuḍḍhiyeva, tato tassa samiddhatamabhāvo loke pākaṭo paññāto hoti, tasmā 『『sakyakulā pabbajito』』ti ettakeyeva vutte tathā samiddhatamaṃ kulaṃ pahāya saddhāpabbajitabhāvo siddhoyevāti, imaṃ parihāraṃ 『『kenaci pārijuññenā』』tiādinā vibhāvetīti daṭṭhabbaṃ. Tato paranti 『『kosalesu cārikaṃ caramāno』』tiādivacanaṃ.

『『Sādhu dhammaruci rājā, sādhu paññāṇavā naro;

Sādhu mittānamadubbho, pāpassākaraṇaṃ sukha』』nti. ādīsu –

Viya sādhusaddo idha sundaratthoti āha 『『sundaraṃ kho panā』』ti. Khoti avadhāraṇatthe nipāto, panāti pakkhantaratthe. Evaṃ sātthakatāviññāpanatthañhi saṃvaṇṇanāyametesaṃ gahaṇaṃ. Sundaranti ca bhaddakaṃ, bhaddakatā ca passantānaṃ hitasukhāvahabhāvenāti vuttaṃ 『『atthāvahaṃ sukhāvaha』』nti. Attho cettha diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ hitaṃ sukhampi tatheva tividhaṃ sukhaṃ.

我來將這段巴利文直譯成簡體中文： 1.212) 但這裡只是世尊。所以說"以姓稱述世尊"。"所以"回指如說的三義。這裡以"沙門"顯示世尊被同類人們尊重,因為稱述那個境界的滅惡性,以"喬答摩"因為稱述那個境界的殊勝姓生起性顯示被世間人們(尊重)。 釋迦凈飯大王的兒子是釋子,但以此顯示高貴家族,因為稱述生於興盛廣大剎帝利族。因為一切剎帝利從始祖大三末多大王以來未斷的最殊勝釋迦王族。如說： "大三末多王, 傳承大牟尼, 劫初為王者, 名大三末多。"(大史第二品第一偈) 怎麼顯示以信出家性而說"以任何"等。衰老是衰退即衰老性,或衰老者是衰老,它的性是衰老性,以它。意思是沒有被親衰老財衰老等任何衰老衰退壓伏淹沒而出家。爲了以另一方式顯明那個而說"捨棄未衰盡的那個家族"。因為"未衰盡"是以親衰老財衰老等任何衰老未衰盡。"以信出家"是隻以信出家。如此以"以任何"等遮遣語才善成。難道"從釋迦族出家"這個只是顯示從高貴家族出家性因為理解那個義,不是顯示以信出家性因為不理解那個義嗎?不應如此見因為捨棄大親眷眾和大財蘊以信出家性義上成就。如此在世間主誕生時那個家族沒有任何衰老,而是增長,從那裡它的最富盛性在世間明白知名,所以只說"從釋迦族出家"時從如此最富盛家族捨棄以信出家性已成就,應見以"以任何衰老"等顯明這個解答。"從那以後"是"在憍薩羅遊行"等語。 "善哉好法王, 善哉有慧人, 善哉不害友, 不作惡安樂"等中 - 一樣善詞這裡是妙義所以說"妙實"。確實詞是在限定義不變詞,實字在他分義。因為在註釋中取這些是爲了令知有義性。而"妙"是善,而善性是以對見者帶來利樂性所以說"帶來利帶來樂"。而這裡義是現法、來世、第一義三種利,樂也如此是三種樂。

Tathārūpānanti tādisānaṃ, ayaṃ saddato attho. Atthamattaṃ pana dassetuṃ 『『evarūpāna』』nti vuttaṃ. Yādisehi ca guṇehi bhagavā samannāgato catuppamāṇikassa lokassa sabbakālampi-accantāya-saddhāya-pasādanīyo tesaṃ yathābhūtasabhāvattā, tādisehi guṇehi samannāgatabhāvaṃ sandhāya 『『tathārūpānaṃ arahata』』nti vuttanti dassento 『『yathārūpo』』tiādimāha. Laddhasaddhānanti laddhasaddahānaṃ, parajanassa saddhaṃ paṭilabhantānanti vuttaṃ hoti. Laddhasaddānanti vā paṭiladdhakittisaddānaṃ, etena 『『arahata』』nti padassa arahantānanti attho, arahantasamaññāya ca pākaṭabhāvo dassito, apica 『『yathārūpo so bhavaṃ gotamo』』ti iminā 『『tathārūpāna』』nti padassa aniyamavasena atthaṃ dassetvā sarūpaniyamavasenapi dassetuṃ 『『yathābhuccaguṇādhigamena loke arahantoti laddhasaddhāna』』nti vuttaṃ, idampi hi 『『tathārūpāna』』nti padasseva atthadassanaṃ, ayameva ca nayo ācariyehi adhippeto idha ṭīkāyaṃ, (dī. ni. ṭī. 1.255) sāratthadīpaniyañca tatheva vuttattā. 『『Yathārūpā te bhavanto arahanto』』ti avatvā 『『yathārūpo so bhavaṃ gotamo』』ti vacanaṃ bhagavatiyeva garugāravavasena 『『tathārūpānaṃ arahata』』nti puthuvacananiddiṭṭhabhāvaviññāpanatthaṃ . Attani, garūsu ca hi bahuvacanaṃ icchanti saddavidū. 『『Yathābhucca…pe… arahata』』nti iminā ca dhammappamāṇānaṃ, lūkhappamāṇānañca sattānaṃ bhagavato pasādāvahataṃ yathārutato dasseti arahantabhāvassa tesaññeva yathārahaṃ visayattā, taṃdassanena pana itaresampi rūpappamāṇaghosappamāṇānaṃ pasādāvahatā dassitāyeva tadavinābhāvatoti daṭṭhabbaṃ.

Pasādasommānīti pasannāni, sītalāni ca, pasādavasena vā sītalāni, anena pasannamanataṃ dasseti. 『『Dassana』』nti vuttepi taduttari kattabbatāsambhavato ayaṃ sambhāvanattho labbhatīti āha 『『dassanamattampi sādhu hotī』』ti. Itarathā hi 『『dassanaññeva sādhu, na taduttari karaṇa』』nti anadhippetattho āpajjati, sambhāvanattho cettha pi-saddo, api-saddo vā luttaniddiṭṭho. 『『Brahmacariyaṃ pakāsetī』』ti ettha iti-saddo 『『abbhuggato』』ti iminā sambandhamupagato, tasmā ayaṃ 『『sādhu hotī』』ti idha iti-saddo 『『brāhmaṇo pokkharasātī ambaṭṭhaṃ māṇavaṃ āmantesī』』ti iminā sambajjhitabbo, 『『ajjhāsayaṃ katvā』』ti ca pāṭhaseso tadatthassa viññāyamānattā. Yassa hi attho viññāyati, saddo na payujjati, so 『『pāṭhaseso』』ti vuccati, imamatthaṃ vibhāvento āha 『『dassanamattampi sādhu hotīti evaṃ ajjhāsayaṃ katvā』』ti. Mūlapaṇṇāsake cūḷasīhanādasuttaṭṭhakathāya (ma. ni. aṭṭha. 1.144) āgataṃ kosiyasakuṇavatthu cettha kathetabbaṃ.

Ambaṭṭhamāṇavakathāvaṇṇanā

1. 『『Ajjhāyako』』ti idaṃ paṭhamapakatiyā garahāvacanameva, dutiyapakatiyā pasaṃsāvacanaṃ katvā voharanti yathā taṃ 『『puriso naro』』ti dassetuṃ aggaññasuttapada (dī. ni.

我來將這段巴利文直譯成簡體中文： "如是類"是那樣的,這是從詞的義。但爲了顯示義只說"如此類"。而具足怎樣功德的世尊對於四種衡量的世間一切時以究竟的信令信凈因為它們如實性,所以顯示意指具足那樣功德性而說"如是類阿羅漢"以"怎樣"等說。"得信者"是得信解,意思是說獲得他人信。或者"得信者"是獲得名聲,以此"阿羅漢"詞義為阿羅漢,顯示阿羅漢共稱的明顯性,而且以"那位尊者喬答摩怎樣"這個顯示"如是類"詞依不定方式義后爲了也依自性限定方式顯示而說"以如實功德證得在世間得阿羅漢信者",因為這個也是"如是類"詞的義顯示,而這個方法確實是諸師所意趣因為在這裡注和顯明喜這樣說。不說"那些尊者阿羅漢怎樣"而說"那位尊者喬答摩怎樣"是爲了令知"如是類阿羅漢"以多數說是因為對世尊的尊重恭敬。因為語法家們欲在自己和尊長中用多數。以"如實...阿羅漢"這個依文字顯示世尊對於以法為衡量和以粗糙為衡量眾生的引生信凈,因為阿羅漢性只是他們如理境界,但應見以顯示它對其餘以色為衡量和以聲為衡量者也顯示引生信凈因為不離它。 "信悅"是清凈和清涼,或以信而清涼,以此顯示意滿意。因為說"見"雖有更上應作可能所以說"只是見也善"得到這個尊敬義。因為另一方式成為"只是見善,不是更上作"非所意趣義,而這裡尊敬義是pi-詞,或api-詞省略說。"顯示梵行"這裡iti詞與"傳聞"這個相應,所以這個"善"這裡iti詞應與"婆羅門玻卡羅沙提叫學生安玻塔"這個相應,和"作意向"是句省略因為理解那個義。因為理解義而不用詞,說它"句省略",顯明這個義而說"只是見也善如此作意向"。而這裡應說牛頭鳥事來自中分五十經師子小經注。 安玻塔學生故事注 256."誦習者"這個依第一性是責備語,依第二性作讚語而說如"人男子"爲了顯示引用阿根若經句(長部

3.132) mudāhaṭaṃ. Tattha imeti jhāyakanāmena samaññitā janā. Na jhāyantīti paṇṇakuṭīsu jhānaṃ na appenti na nipphādenti, gāmanigamasāmantaṃ osaritvā vedaganthe karontāva acchantīti attho. Taṃ panetesaṃ brāhmaṇajhāyakasaṅkhātaṃ paṭhamadutiyanāmaṃ upādāya tatiyameva jātanti āha 『『ajjhāyakātveva tatiyaṃ akkharaṃ upanibbatta』』nti, akkharanti ca nirutti samaññā. Sā hi tasmiṃyeva niruḷhabhāvena aññattha asañcaraṇato 『『akkhara』』nti vuccati. Mante parivattetīti vede sajjhāyati, pariyāpuṇātīti attho. Idha hi adhiāpubbai-saddavasena padasandhi, itarattha pana jhe-saddavasena. Mante dhāretīti yathāadhīte mante asammūḷhe katvā hadaye ṭhapeti.

Āthabbaṇavedo parūpaghātakarattā sādhūnamaparibhogoti katvā 『『iruvedayajuvedasāmavedāna』』nti vuttaṃ. Tattha iccante thomīyante devā etāyāti iru ica-dhātuvasena ca-kārassa ra-kāraṃ katvā, itthiliṅgoyaṃ . Yajjante pujjante devā anenāti yaju punnapuṃsakaliṅgavasena. Soyanti antaṃ karonti, sāyanti vā tanuṃ karonti pāpamanenāti sāmaṃ so-dhātupakkhe o-kārassa ā-kāraṃ katvā. Vidanti dhammaṃ, kammaṃ vā etehīti vedā, te eva mantā 『『sugatiyopi munanti, suyyanti ca etehī』』ti katvā. Paharaṇaṃ saṅghaṭṭanaṃ pahataṃ, oṭṭhānaṃ pahataṃ tathā, tassa karaṇavasena, oṭṭhāni cāletvā paguṇabhāvakaraṇavasena pāraṃ gato, na atthavibhāvanavasenāti vuttaṃ hoti. Pāragūti ca niccasāpekkhatāya kitantasamāso.

『『Saha nighaṇṭunā』』tiādinā yathāvākyaṃ vibhatyantavasena nibbacanadassanaṃ. Nighaṇṭurukkhādīnanti nighaṇṭu nāma rukkhaviseso, tadādikānamatthānanti attho, etena nighaṇṭurukkhapariyāyaṃ ādiṃ katvā tappamukhena sesapariyāyānaṃ tattha dassitattā so gantho nighaṇṭu nāma yathā taṃ 『『pārājikakaṇḍo, kusalattiko』』ti ayamattho dassito iminā yathārutameva tadatthassa adhigatattā. Ācariyā pana evaṃ vadanti 『『vacanīyavācakabhāvena atthaṃ, saddañca nikhaḍati bhindati vibhajja dassetīti nikhaṇḍu, so eva kha-kārassa gha-kāraṃ katvā 『nighaṇḍū』ti vutto』』ti (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 3.132) 引用。那裡"這些"是以禪修者名稱共稱的人們。"不禪修"是在葉屋不入不成就禪那,而是進入村鎮鄰近作誦典而住的意思。但取他們所謂婆羅門禪修者的第一第二名後生第三名所以說"誦習者確實生起第三字",而"字"是語言共稱。因為它以在那裡確立性不行於他處所以說"字"。"轉誦咒"是誦習吠陀,意思是學習。因為這裡依adhi-ā-前i-詞語詞結合,但在其他處依jhe-詞。"持咒"是將如所學的咒不迷惑而置於心。 因為阿闥婆吠陀性質是害他人所以善人不受用而說"梨俱吠陀夜柔吠陀娑摩吠陀"。那裡以此讚頌諸天為梨俱依ica-詞根作c-音為r-音,這是陰性。以此祭祀供養諸天為夜柔依中性。以此終盡或以此使惡消薄為娑摩在so-詞根分作o-音為ā-音。以此知法或業為吠陀,它們就是咒因為"以此計度善趣,和以此聽聞"。擊打碰撞是打擊,唇打擊如是,依作它,依動唇作熟練性到彼岸,不是依顯明義意思是說。而"到彼岸者"是因為期待常性的過去分詞複合詞。 以"俱尼干荼"等依句子依格尾顯示語源解釋。"尼干荼樹等"是尼干荼是樹的種類,意思是以它為首的義,以此顯示以尼干荼樹異名為首經由它顯示其餘異名在那裡所以那個書名為尼干荼如"波羅夷品,善三法"。以此依文字得到那個義顯示這個義。但諸師如此說"以所說能說性破壞切分顯示義和詞為尼坎荼,它做kh-音為gh-音說'尼干荼'"(長部注<.Assistant>

1.256), tadetaṃ aṭṭhakathānayato aññanayadassananti gahetabbaṃ. Itarathā hi so aṭṭhakathāya virodho siyā, vicāretabbametaṃ. Akkharacintakā pana evamicchanti 『『tattha tatthāgatāni nāmāni nissesato ghaṭenti rāsiṃ karonti etthāti nighaṇṭu niggahitāgamenā』』ti. Vevacanappakāsakanti pariyāyasaddadīpakaṃ, ekekassa atthassa anekapariyāyavacanavibhāvakanti attho. Nidassanamattañcetaṃ anekesampi atthānaṃ ekasaddavacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Ko panesoti? Etarahi nāmaliṅgānusāsanaratanamālābhidhānappadīpikādi. Vacībhedādilakkhaṇā kiriyā kappīyati etenāti kiriyākappo, tatheva vividhaṃ kappīyati etenāti vikappo, kiriyākappo ca so vikappo cāti kiriyākappavikappo. So hi vaṇṇapadasambandhapadatthādivibhāgato bahuvikappoti katvā 『『kiriyākappavikappo』』ti vuccati, so ca ganthavisesoyevāti vuttaṃ 『『kavīnaṃ upakārāvahaṃ sattha』』nti, catunnampi kavīnaṃ kavibhāvasampadābhogasampadādipayojanavasena upakārāvaho ganthoti attho . Ko panesoti? Kabyabandhanavidhividhāyako kabyālaṅkāragītāsubodhālaṅkārādi. Idaṃ pana mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi mahāvisayo satasahassagāthāparimāṇo, yaṃ 『『nayacariyādipakaraṇa』』ntipi vadanti. Vacanatthato pana kiṭayati gameti ñāpeti kiriyādivibhāganti keṭubhaṃ kiṭa-dhātuto abhapaccayavasena, a-kārassa ca ukāro. Atha vā kiriyādivibhāgaṃ anavasesapariyādānato kiṭento gamanto obheti pūretīti keṭubhaṃ kiṭa-saddūpapadaubhadhātuvasena. Apica kiṭanti gacchanti kavayo bandhesu kosallametenāti keṭubhaṃ, purimanayenevettha padasiddhi. Ṭhānakaraṇādivibhāgato, nibbacanavibhāgato ca akkharā pabhedīyanti etenāti akkharappabhedo, taṃ pana chasu vedaṅgesu pariyāpannaṃ pakaraṇadvayamevāti vuttaṃ 『『sikkhā ca nirutti cā』』ti. Tattha sikkhanti akkharasamayametāyāti sikkhā, akārādivaṇṇānaṃ ṭhānakaraṇapayatanapaṭipādakasatthaṃ. Nicchayena, nissesato vā utti nirutti, vaṇṇāgamavaṇṇavipariyāyādilakkhaṇaṃ. Vuttañca –

『『Vaṇṇāgamo vaṇṇavipariyāyo,

Dve cāpare vaṇṇavikāranāsā;

Dhātussa atthātisayena yogo,

Taduccate pañcavidhā niruttī』』ti. (pārā. aṭṭha. 1.verañjakaṇḍavaṇṇanā; visuddhi. 1.144; mahāni. aṭṭha. 1.50);

Idha pana tabbasena anekadhā nibbacanaparidīpakaṃ satthaṃ uttarapadalopena 『『niruttī』』ti adhippetaṃ nibbacanavibhāgatopi akkharapabhedabhāvassa ācariyehi (dī. ni. ṭī. 1.256) vuttattā, tamantarena nibbacanavibhāgassa ca byākaraṇaṅgena saṅgahitattā. Byākaraṇaṃ, nirutti ca hi paccekameva vedaṅgaṃ yathāhu –

『『Kappo byākaraṇaṃ joti-satthaṃ sikkhā nirutti ca;

Chandoviciti cetāni, vedaṅgāni vadanti chā』』ti.

Tasmā byākaraṇaṅgena asaṅkarabhūtameva niruttinayena nibbacanamidhādhippetaṃ, na chasu byañjanapadesu viya tadubhayasādhāraṇanibbacanaṃ vedaṅgavisayattāti veditabbaṃ. Ayaṃ panettha mahāniddesaṭṭhakathāya (mahāni. aṭṭha. 50) āgataniruttinayavinicchayo . Tattha hi 『『nakkhattarājāriva tārakāna』』nti (jā. 1.

我來將這段巴利文直譯成簡體中文： 1.256) 這個應取為顯示異於註釋方法的方法。因為另一方式會與註釋相違,這個應考察。但音聲思維者如此欲"在那裡那裡來的名稱在此無餘結合成堆為尼干荼以鼻音增加"。"同義顯示"是異名詞光明,意思是顯明每一義的多異名詞。而這只是例示因為那個書也依顯明多義一詞所說性而轉起。但這是什麼?現在名性教導寶鬘明燈等。以此安排聲分等相行為為行為安排,如是以此安排種種為分安排,行為安排和它分安排是行為分安排。因為它從音句關係句義等分類是多分安排所以說"行為分安排",而它只是特殊書所以說"對諸詩人帶來利益的學",意思是對四種詩人依詩人性成就享受成就等目的帶來利益的書。但這是什麼?制定詩歌結構方法的詩莊嚴歌易解明等。但這說是關於根本行為安排書。因為它大境域十萬偈量,即說它"行為等論"。但從詞義以kiṭa-詞根依abha-詞綴,a-音作u-音走向令知行為等分為詩學。或者從行為等分無餘遍取走向光輝圓滿為詩學依kiṭa-詞上分ubha-詞根。而且以此詩人們在結構圓滿中走向為詩學,這裡詞成就只依前方式。從位置作用等分類和語源分類以此分別音聲為音聲分別,但它攝於六吠陀支中的兩部論所以說"學和語源"。那裡以此學習音聲傳統為學,教導a等音位置作用努力的學。決定或無餘說為語源,音增音變等相。如說： "音增和音變, 二其餘音變壞, 詞根義增上結合, 說彼五種語源。"(波羅提木叉注等) 但這裡依它的多種語源顯明的學因為諸師說從語源分類也是音聲分別性,因為離它語源分類也攝於語法支,語源和語法確實各是吠陀支如說： "安排語法星, 學語源和韻, 分這六說為, 吠陀支分別。" 所以應知這裡意趣是與語法支無混雜的語源方法的語源,不像在六語音句中那樣是那兩者共通語源因為是吠陀支境界。這裡這個是大義疏注來的語源方法抉擇。因為那裡"如星宿王對眾星"(本生經1.

1.11, 25) ettha ra-kārāgamo viya avijjamānassa akkharassa āgamo vaṇṇāgamo nāma. Hiṃsanattā 『『hiṃso』』ti vattabbe 『『sīho』』ti parivattanaṃ viya vijjamānānamakkharānaṃ heṭṭhupariyavasena parivattanaṃ vaṇṇavipariyāyo nāma. 『『Navachannakedāni diyyatī』』ti (jā. 1.6.88) ettha a-kārassa e-kārāpajjanaṃ viya aññakkharassa aññakkharāpajjanaṃ vaṇṇavikāro nāma. 『『Jīvanassa mūto jīvanamūto』』ti vattabbe 『『jīmūto』』ti va-kāra na-kārānaṃ vināso viya vijjamānakkharānaṃ vināso vaṇṇavināso nāma. 『『Pharusāhi vācāhi pakubbamāno, āsajja maṃ tvaṃ vadase kumārā』』ti (jā. 1.

我來將這段巴利文直譯成簡體中文： 1.11, 25) 這裡像ra-音增一樣不存在的音增為音增。像應說"害者"因為害性而轉變為"獅子"一樣已存在諸音以上下性轉變為音變。像"現在給九遮"這裡a-音成為e-音一樣其他音成為其他音為音變。像應說"命根死為命根死"而說"云"va-音na-音壞一樣已存在音壞為音壞。"以粗語作,你觸我說童子"(本生經1.

10.85) ettha 『『pakubbamāno』』ti padassa abhibhavamānoti atthapaṭipādanaṃ viya tattha tattha yathāyogaṃ visesatthapaṭipādanaṃ dhātūnamatthātisayena yogo nāmāti.

Yathāvuttappabhedānaṃ tiṇṇaṃ vedānaṃ ayaṃ catutthoyeva siyā, atha kena saddhiṃ pañcamoti āha 『『āthabbaṇavedaṃ catutthaṃ katvā』』ti. Āthabbaṇavedo nāma āthabbaṇavedikehi vihito parūpaghātakaro manto, so pana itihāsapañcamabhāvappakāsanatthaṃ gaṇitatāmattena gahito, na sarūpavasena, evañca katvā 『『etesa』』nti padassa tesaṃ tiṇṇaṃ vedānantveva attho gahetabbo. Tañhi 『『tiṇṇaṃ vedāna』』nti etassa visesananti. Itiha asāti evaṃ idha loke ahosi 『『āsā』』tipi katthaci pāṭho, soyevattho. Iha ṭhāne iti evaṃ, idaṃ vā kammaṃ, vatthuṃ vā āsa icchāhītipi attho. Tassa ganthassa mahāvisayatādīpanatthañcettha vicchāvacanaṃ, iminā 『『itihāsā』』ti vacanena paṭisaṃyutto itihāso taddhitavasenāti atthaṃ dasseti. Itiha āsa, itiha āsā』』ti īdisavacanapaṭisaṃyutto itihāso niruttinayenāti atthadassanantipi vadanti. Akkharacintakā pana evamicchanti 『『itiha-saddo pārampariyopadese ekova nipāto, asati vijjatīti aso, itiha aso etasminti itihāso samāsavasenā』』ti, tesaṃ mate 『『itiha asā』』ti ettha evaṃ pārampariyopadeso asa vijjamāno ahosīti attho. 『『Purāṇakathāsaṅkhāto』』ti iminā tassa ganthavisesabhāvamāha, bhāratanāmakānaṃ dvebhātikarājūnaṃ yuddhakathā, rāmarañño sītāharaṇakathā, narasīharājuppattikathāti evamādipurāṇakathāsaṅkhāto bhāratapurāṇarāmapurāṇanarasīhapurāṇādigantho itihāso nāmāti vuttaṃ hoti. 『『Tesaṃ itihāsapañcamānaṃ vedāna』』nti iminā yathāvākyaṃ 『『tiṇṇaṃ vedāna』』nti ettha visesanabhāvaṃ dasseti.

Pajjati attho etenāti padaṃ, nāmākhyātopasagganipātādivasena anekavibhāgaṃ vibhattiyantapadaṃ. Tadapi byākaraṇe āgatamevāti vuttaṃ 『『tadavasesa』』nti, padato avasesaṃ pakatipaccayādisaddalakkhaṇabhūtanti attho. Taṃ taṃ saddaṃ, tadatthañca byākaroti byācikkhati etenāti byākaraṇaṃ, visesena vā ākarīyante pakatipaccayādayo abhinipphādīyante ettha, anenāti vā byākaraṇaṃ, sādhusaddānamanvākhyāyakaṃ muddhabodhabyākaraṇa sārassatabyākaraṇa pāṇinībyākaraṇacandrabyākaraṇādi adhunāpi vijjamānasatthaṃ. Adhīyatīti ajjhāyati. Vedetīti paresaṃ vāceti. Ca-saddo atthadvayasamuccinanattho, vikappanattho vā atthantarassa vikappitattā. Vicitrā hi taddhitavutti. Padakoti byākaraṇesu āgatapadakosallaṃ sandhāya vuttaṃ, veyyākaraṇoti tadavasiṭṭhapakatipaccayādisaddavidhikosallanti imassatthassa viññāpanatthaṃ padadvayassa ekato atthavacanaṃ. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpanaṃ. Ayaṃ aṭṭhakathāto aparo nayo – te eva vede padaso kāyatīti padakoti. Tattha padasoti gajjabandhapajjabandhapadena. Kāyatīti katheti yathā 『『jātaka』』nti, iminā vedakārakasamatthataṃ dasseti. Evañhi 『『ajjhāyako』』tiādīhi imassa viseso pākaṭo hotīti.

我來將這段巴利文直譯成簡體中文： 10.85) 這裡像"作"詞的意義顯示為"壓伏"一樣在那裡那裡如理特殊義顯示為詞根義增上結合。 如說分別的三吠陀這個只可能是第四,那麼與什麼共為第五說"立阿闥婆吠陀為第四"。阿闥婆吠陀名是阿闥婆吠陀者制定的害他人咒,但它爲了顯示歷史為第五性只以計數取,不是依自性,如此作而"這些"詞義應取只是那些三吠陀。因為那是"三吠陀"的修飾。"如是曾"是如此在這世間曾有,"有"也是某處讀本,是同一義。在這處如是,或這個業,或事物有是欲求也是義。爲了顯示那個書大境域這裡重複語,以此顯示以"歷史"語相應的歷史依從它性義。也說顯示"如是曾有,如是曾有"如此語相應的歷史依語源方法義。但音聲思維者如此欲"itiha-詞是在傳承教示中一不變詞,存在有為aso,itiha aso在此為歷史依複合",依他們意見"如是曾有"這裡意思是如此傳承教示存在有。以"稱為古故事"這個說它是特殊書,即說戰鬥故事名為婆羅多兩兄弟王,羅摩王奪悉多故事,人獅王生起故事等如是等稱為古故事的婆羅多古事羅摩古事人獅古事等書名為歷史。以"那些歷史為第五的吠陀"這個顯示"三吠陀"這裡依句子是修飾性。 以此義達為句,依名動詞字首不變詞等分成多分的格尾句。那個也來於語法所以說"那余",意思是從句余是構成音聲相的根詞綴等。以此顯明那那音聲和它義為語法,或在此特別作出根詞綴等,或以此為語法,善音聲的顯說頭菩提語法娑羅婆多語法波你尼語法月語法等現今也存在的學。"讀"是誦,"教"是令他誦。ca-詞是攝二義,或是選擇因為選擇他義。因為從它法多樣。"句者"說是關於語法中來的句善巧,"語法者"是關於那余根詞綴等音聲規則善巧爲了令知這個義一起說兩句義。因為這是諸師性質,即以任何方式令知他義。這是異於註釋的方法 - 以句誦那些吠陀為句者。那裡"以句"是散文結合詩句結合句。"誦"是說如"本生",以此顯示作吠陀能力。如此以"誦習者"等這個差別成明顯。

Āyatiṃ hitaṃ bālajanasaṅkhāto loko na yatati na īhati anenāti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti, lokā vā bālajanā āyatanti ussahanti vādassādena etthāti lokāyataṃ. Aññamaññaviruddhaṃ, saggamokkhaviruddhaṃ vā tanonti etthāti vitaṇḍo ḍa-paccayavasena, na-kārassa ca ṇa-kāraṃ katvā, viruddhena vādadaṇḍena tāḷenti vādino etthāti vitaṇḍo taḍi-dhātuvasena, niggahītāgamañca katvā. Adesampi yaṃ nissāya vādīnaṃ vādo pavatto, taṃ tesaṃ desatopi upacāravasena vuccati yathā 『『cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī』』ti, (dī. ni. 2.401; ma. ni.

我來將這段巴利文直譯成簡體中文： 以此未來之利稱為愚人的世間不勤不努力為世間論。因為依那個書眾生連做福的心也不生起,或世間愚人以論喜樂在此勤勵為世間論。在此伸展相互矛盾或天界解脫矛盾為詭辯依ḍa-詞綴作n-音為ṇ-音,在此諸論者以矛盾論杖打擊為詭辯依taḍi-詞根和作鼻音。依非處也轉起論者的論,它依施設也從修辭說如"眼在世間是可愛性悅意性,這愛在此舍時舍,在此滅時滅。"(長部2.401;中部 (注:我完整直譯了所給巴利原文,保持了原文的句式和內容。請讓我知道如果您需要任何澄清或有其他問題。)

1.133; vibha. 204) visesena vā paṇḍitānaṃ manaṃ taḍenti cālenti etenāti vitaṇḍo, taṃ vadanti, so vādo vā etesanti vitaṇḍavādā, tesaṃ satthaṃ tathā. Lakkhaṇadīpakasatthaṃ uttarapadalopena, taddhitavasena vā lakkhaṇanti dasseti 『『lakkhaṇadīpaka』』ntiādinā. Lakkhīyati buddhabhāvādi anenāti lakkhaṇaṃ, nigrodhabimbatādi. Tenāha 『『yesaṃ vasenā』』tiādi. Dvādasasahassaganthapamāṇanti ettha bhāṇavārappamāṇādīsu viya bāttiṃsakkharaganthova adhippeto. Vuttañhi –

『『Aṭṭhakkharā ekapadaṃ, ekā gāthā catuppadaṃ;

Gāthā cekā mato gantho, gantho bāttiṃsatakkharo』』ti.

Dvādasahi guṇitasahassabāttiṃsakkharaganthappamāṇanti attho. Yatthāti yasmiṃ lakkhaṇasatthe, ādhāre cetaṃ bhummaṃ yathā 『『rukkhe sākhā』』ti. Soḷasa ca sahassañca soḷasasahassaṃ, soḷasādhikasahassagāthāparimāṇāti attho. Evañhi ādhārādheyyavacanaṃ sūpapannaṃ hotīti. Padhānavasena buddhānaṃ lakkhaṇadīpanato buddhamantā nāma. Paccekabuddhādīnampi hi lakkhaṇaṃ tattha dīpitameva. Tena vuttaṃ 『『yesaṃ vasenā』』tiādi.

『『Anūnoparipūrakārī』』ti atthamattadassanaṃ, saddato pana adhigatamatthaṃ dassetuṃ 『『avayo na hotī』』ti vuttaṃ. Ko panesa avayoti anuyogamapaneti 『『avayo nāmā』』tiādinā. Ayamettādhippāyo – yo tāni sandhāretuṃ sakkoti, so 『『vayo』』ti vuccati. Yo pana na sakkoti, so avayo nāma. Yo ca avayo na hoti, so 『『dve paṭisedhā pakatiyatthagamakā』』ti ñāyena vayo evāti. Vayatīti hi vayo, ādimajjhapariyosānesu katthacipi aparikilamanto avitthāyanto te ganthe santāne paṇeti byavaharatīti attho. Ayaṃ pana vinayaṭṭhakathānayo (pārā. 84) – anavayoti anu avayo, sandhivasena u-kāralopo, anu anu avayo anūno, paripuṇṇasippoti attho. Vayoti hi hāni 『『āyavayo』』tiādīsu viya, natthi etassa yathāvuttaganthesu vayo ūnatāti avayo, anu anu avayo anavayoti.

『『Anuññāto』』ti padassa kammasādhanavasena, 『『paṭiññāto』』ti padassa ca kattusādhanavasena atthaṃ dassento 『『ācariyenā』』tiādimāha. Assāti ambaṭṭhassa. Pāḷiyaṃ 『『yamahaṃ jānāmi, taṃ tvaṃ jānāsī』』ti idaṃ anujānanākāradassanaṃ, 『『yaṃ tvaṃ jānāsi, tamahaṃ jānāmī』』ti idaṃ pana paṭijānanākāradassananti dasseti 『『yaṃ aha』』ntiādinā. 『『Āma ācariyā』』ti hi yathāgataṃ paṭijānanavacanameva atthavasena vuttaṃ. Yanti tevijjakaṃ pāvacanaṃ. Tassāti ācariyassa. Paṭivacanadānameva paṭiññā tathā, tāya sayameva paṭiññātoti attho. 『『Sake』』tiādi anujānanapaṭijānanādhikāradassanaṃ. Adesassapi desamiva kappanāmattenāti vuttaṃ 『『katarasmi』』ntiādi. Sassa attano santakaṃ sakaṃ. Ācariyānaṃ paramparato, paramparabhūtehi vā ācariyehi āgataṃ ācariyakaṃ. Tisso vijjā, tāsaṃ samūho tevijjakaṃ, vedattayaṃ. Padhānaṃ vacanaṃ, pakaṭṭhānaṃ vā aṭṭhakādīnaṃ vacanaṃ pāvacanaṃ.

我來將這段巴利文直譯成簡體中文： 1.133; 分別 204) 或以此特別打擊動搖智者意為詭辯,說它,或它論為他們為詭辯論者,他們的學如是。說"相顯明"等以顯示相顯明學以後分省略,或依從它性。以此標記佛性等為相,尼拘律相等。所以說"依它們"等。"一萬二千書量"這裡如誦份量等意趣只是三十二音書。如說： "八音為一句, 一偈四句分, 一偈謂為書, 書三十二音。" 意思是一萬二乘以三十二音書量。"在那裡"是在那相學,這是處所第七格如"樹上枝"。一萬六是一萬加六,意思是一萬六千偈量。如此處所所依語成適當。因為依主要顯示諸佛相名為佛咒。因為辟支佛等相也在那裡顯示。所以說"依它們"等。 "無減圓滿作者"是隻顯示義,但爲了顯示從音得義說"無減"。但這無減是什麼除異問以"名為無減"等。這裡意趣是 - 誰能持它們他說為"減",但誰不能他名"無減"。誰不是無減,他依"二否定導向自性義"理只是減。因為減是減,在初中後任何處不疲倦不止住在續分中說用那些書意思是。但這是律注方法 - 無減是隨無減,依結合省u-音,隨隨無減成無減,意思是圓滿技藝。因為減是減少如"收支"等,他對如說的書沒有減即缺少為無減,隨隨無減為無減。 說"許可"詞依業成就,"承許"詞依作者成就義以"由師"等。"他"是安玻塔。經中"我知的你知"這是顯示許可相,"你知的我知"這是顯示承許相以"我"等顯示。因為"是的老師"只依義說如來承許語。"什"是三明教說。"他的"是師的。只是答語為承許如是,以它自己承許意思是。"自"等是顯示許可承許主題。說"在哪裡"等是隻依施設非處如處。自己所有為自己的。從師傳承,或從傳承師來為師的。三明,它們聚為三明,三吠陀。主要語,或殊勝阿塔卡等語為教語。

1. Idāni yenādhippāyena brāhmaṇo pokkharasātī ambaṭṭhaṃ māṇavaṃ āmantetvā 『『ayaṃ tātā』』tiādivacanamabrvi, tadadhippāyaṃ vibhāvento 『『esa kirā』』tiādimāha. Tattha uggatassāti pubbe pākaṭassa kittimato porāṇajanassa. Bahū janāti pūraṇakassapādayo sandhāya vuttaṃ. Ekaccanti khattiyādijātimantaṃ, lokasammataṃ vā janaṃ. Garūti bhāriyaṃ, attānaṃ tato mocetvā apagamanamattampi dukkaraṃ hoti, pageva taduttari karaṇanti vuttaṃ hoti. Anattho nāma tathāpagamanādinā nindābyārosaupārambhādi.

『『Abbhuggato』』ti ettha abhisaddayogena itthambhūtākhyānatthavaseneva 『『gotama』』nti upayogavacanaṃ. 『『Taṃ bhavantaṃ, tathā santaṃyevā』』ti padesupi tassa anupayogattā tadatthavasenevāti dasseti 『『tassa bhoto』』tiādinā. Tenāha 『『idhāpī』』tiādi. Tathā satoyevāti yenākārena arahatādinā saddo abbhuggato, tenākārena santassa bhūtassa eva tassa bhavato gotamassa saddo yadi vā abbhuggatoti attho. Apica taṃ bhavantaṃ gotamaṃ tathā santaṃyevāti ekassapi atthassa dvikkhattuṃ sambandhabhāvena vacanaṃ sāmaññavisiṭṭhatāparikappanena atthavisesaviññāpanatthaṃ, tasmā 『『tassa bhoto gotamassā』』ti sāmaññasambandhabhāvena vicchinditvā 『『tathā satoyevā』』ti visesasambandhabhāvena yojetabbaṃ. Yadi-saddo cettha saṃsayattho dvinnampi atthānaṃ saṃsayitabbattā. Vā-saddo ca vikappanattho tesu ekassa vikappetabbattā. Saddavidū pana evaṃ vadanti – 『『imassa vacanaṃ saccaṃ vā yadi vā musā』』tiādīsu viya yadi-saddo vā-saddo ca ubhopi vikappatthāyeva. Yadi-saddopi hi 『『yaṃ yadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisa』』ntiādīsu (a. ni. 5.34) vā-saddattho dissati. 『『Appaṃ vassasataṃ āyu, idānetarahi vijjatī』』tiādīsu viya ca idha samānatthasaddapayogoti. Pāḷiyaṃ 『『yadi vā no tathā』』ti idampi 『『santaṃyeva saddo abbhuggato』』ti iminā sambajjhitvā yathāvuttanayeneva yojetabbaṃ. Nanu 『『gotama』』nti padeyeva upayogavacanaṃ siyā, na etthāti codanāya 『『idhāpī』』tiādi vuttaṃ, tassa anupayogattā, vicchinditvā sambandhavisesabhāvena yojetabbattā vā idhāpi itthambhūtākhyānatthavaseneva upayogavacanaṃ nāmāti vuttaṃ hoti. Itthambhūtākhyānaṃ attho yassa tathā, abhisaddo, itthambhūtākhyānameva vā attho tathā, soyevattho. Yadaggena hi saddayogo hoti, tadaggena atthayogopīti.

我來將這段巴利文直譯成簡體中文： 257. 現在顯明婆羅門蓮華色呼喚安玻塔青年說"這個孩子"等語的意趣說"據說這個"等。那裡"顯貴的"是指以前出名有聲望的古人。"許多人"是指富蘭那迦葉等說。"某些"是有剎帝利等種姓的,或世間同意的人。"重"是重大,從那裡解脫自己僅離去也是難作,更何況作超過那意思是。名為"非義"是以如是離去等誹謗辱罵責難等。 在"升起"這裡依與abhi詞結合只依此性說義以"喬答摩"為對格語。在"那尊者,如是是"等詞也因為它非對格依那義以"那尊者"等顯示。所以說"這裡也"等。"如是是"是以阿羅漢等相聲升起,以那相是存在的那尊者喬答摩的聲如果升起意思是。而且"那尊者喬答摩如是是"一義也以兩次關係性語以共相特相設想爲了令知義特殊。所以"那尊者喬答摩"以共相關係性切分后"如是是"以特相關係性應結合。而這裡yadi詞是疑義因為兩義都應疑。而vā詞是選擇因為在它們中一個應選擇。但音聲知者如此說 - 如"這語真或如果妄"等中yadi詞和vā詞二者都只是選擇義。因為yadi詞也如"隨到任何眾如果剎帝利眾如果婆羅門眾"等中見vā詞義。而這裡如"現在壽命見為百歲少"等用同義詞。經中"如果不如是"這個也與"是聲升起"這個結合應只依如說方法結合。難道不應只在"喬答摩"詞是對格語,不在這裡的詰問說"這裡也"等,因為它非對格,或因為應切分以關係特殊性結合這裡也只依此性說義以對格語名說。此性說是義的是如是,abhi詞,或只是此性說為義如是,是同一義。因為以聲結合程度,以義結合程度。

258.Bhoti attano ācariyaṃ ālapati. Yathā-saddaṃ sātthakaṃ katvā saha pāṭhasesena yojetuṃ 『『yathā sakkā』』tiādi vuttaṃ. Soti bhagavā. Purimanaye ākāratthajotanayathā-saddayogyato kathanti pucchāmattaṃ, idha pana tadayogyato 『『ākārapucchā』』ti vuttaṃ. Bāhirakasamaye ācariyamhi upajjhāyasamudācāroti āha 『『atha naṃ upajjhāyo』』ti, upajjhāyasaññito ācariyabrāhmaṇoti attho.

Kāmañca manto, brahmaṃ, kappoti tibbidho vedo, tathāpi aṭṭhakādi vuttaṃ padhānabhūtaṃ mūlaṃ manto, tadatthavivaraṇamatthaṃ brahmaṃ, tattha vuttanayena yaññakiriyāvidhānaṃ kappoti mantasseva padhānabhāvato, itaresañca tannissayeneva jātattā mantaggahaṇena brahmakappānampi gahaṇaṃ siddhamevāti dasseti 『『tīsu vedesū』』ti iminā. Mantoti hi aṭṭhakādīhi isīhi vuttamūlavedasseva nāmaṃ, vedoti sabbassa, tasmā 『『vedesū』』ti vutte sabbesampi gahaṇaṃ sijjhatīti veditabbaṃ. Lakkhaṇānīti lakkhaṇadīpakāni mantapadāni. Pajjagajjabandhapavesanavasena pakkhipitvā. Brāhmaṇavesenevāti vedavācakabrāhmaṇaliṅgeneva. Vedeti mahāpurisalakkhaṇamante. Mahesakkhā sattāti mahāpuññavanto paṇḍitasattā. Jānissanti iti manasi katvā vācentīti sambandho. Tenāti tathā vācanato. Pubbeti 『『tathāgato uppajjissatī』』ti vattabbakālato pabhuti tathāgatassa dharamānakāle. Ajjhāyitabbavācetabbabhāvena āgacchanti pākaṭā bhavanti. Ekagāthādvigāthādivasena anukkamena antaradhāyanti. Na kevalaṃ lakkhaṇamantāyeva, atha kho aññepi vedā brāhmaṇānaṃ aññāṇabhāvena anukkamena antaradhāyanti evāti ācariyena (dī. ni. ṭī. 1.258) vuttaṃ.

Buddhabhāvapatthanā paṇidhi, pāramīsambharaṇaṃ samādānaṃ, kammassakatādipaññā ñāṇaṃ. 『『Paṇidhimahato samādānamahatotiādinā paccekaṃ mahantasaddo yojetabbo』』ti (dī. ni. ṭī. 1.258) ācariyena vuttaṃ. Evañca sati karuṇā ādi yesaṃ saddhāsīlādīnaṃ te karuṇādayo, te eva guṇā karuṇādiguṇā, paṇidhi ca samādānañca ñāṇañca karuṇādiguṇā ca, tehi mahanto paṇidhisamādānañāṇakaruṇādiguṇamahantoti nibbacanaṃ kātabbaṃ. Evañhi dvandatoparattā mahantasaddo paccekaṃ yojīyatīti. Apica paṇidhi ca samādānañca ñāṇañca karuṇā ca, tamādi yesaṃ te tathā, teyeva guṇā, tehi mahantoti nibbacanenapi attho sūpapanno hoti, paṇidhimahantatādi cassa buddhavaṃsa (bu. vaṃ. 9 ādayo) cariyāpiṭakādi (cariyā. 1 ādayo) vasena veditabbo. Mahāpadānasuttaṭṭhakathāyaṃ pana 『『mahāpurisassāti jātigottakulapadesādivasena mahantassa purisassā』』ti (dī. ni. aṭṭha.

我來將這段巴利文直譯成簡體中文： 258. "尊者"是稱呼自己的老師。爲了使yathā-詞有意義並與余讀結合說"如所能"等。"他"是世尊。前方法因為適合表示行相義的yathā-詞只是問,但這裡因為不適合說"行相問"。在外道傳統對師長用親教師稱謂所以說"然後親教師他",意思是稱為親教師的老師婆羅門。 雖然咒、梵、儀是三種吠陀,但是說阿塔卡等是主要根本的咒,只是解釋它義的梵,在那裡說方法的祭祀作規定是儀因為咒的主要性,因為其他依它生起以取咒也成就取梵儀以"在三吠陀"這個顯示。因為咒只是阿塔卡等仙人說的根本吠陀名,吠陀是一切的,所以應知說"在吠陀"時成就取一切。"諸相"是顯示相的咒句。依進入詩散文結合插入。"只以婆羅門裝"是隻以誦吠陀婆羅門相。"吠陀"是大人相咒。"大威德眾生"是大福慧眾生。思考"將知"而教誦是關係。"以那個"是以如是教誦。"前"是從應說"如來將出現"開始到如來住世時。以應讀教誦性來成明顯。依一偈二偈等次第消失。不只相咒,而且其他吠陀也因為婆羅門無知而次第消失如是由師說。 佛果愿是發願,圓滿波羅蜜是受持,業所作性等慧是智。由師說"以發願大受持大等各自結合大詞"。如是時悲等是它們信戒等的它們是悲等,它們即是功德為悲等功德,發願和受持和智和悲等功德,以它們大為發願受持智悲等功德大應作語源。如是因為從複合后大詞各自結合。而且發願和受持和智和悲,它開始的是它們為如是,它們即是功德,以它們大以語源義也成適當,而它發願大性等應依佛種姓行藏等知。但在大本經注"大士是依生姓家境等大的士"(長部注

2.33) vuttaṃ. Tattha 『『khattiyo, brāhmaṇo』』ti evamādi jāti. 『『Koṇḍañño, gotamo』』ti evamādi gottaṃ. 『『Poṇikā, cikkhallikā, sākiyā, koliyā』』ti evamādi kulapadeso, tadetaṃ sabbampi idha ādisaddena saṅgahitanti daṭṭhabbaṃ. Evañhi sati 『『dveyeva gatiyo bhavantī』』ti ubhinnaṃ sādhāraṇavacanaṃ samatthitaṃ hotīti.

Niṭṭhāti nipphattiyo siddhiyo. Nanvāyaṃ gati-saddo anekattho, kasmā niṭṭhāyameva vuttoti āha『『kāmañcāya』』ntiādi. Bhavabhedeti nirayādibhavavisese. So hi sucaritaduccaritakammena sattehi upapajjanavasena gantabbāti gati. Gacchati pavattati etthāti gati, nivāsaṭṭhānaṃ. Gamati yathāsabhāvaṃ jānātīti gati. Paññā, gamanaṃ byāpanaṃ gati, vissaṭabhāvo, so pana ito ca etto ca byāpetvā ṭhitatāva. Gamanaṃ nipphattanaṃ gati, niṭṭhā , ajjhāsayapaṭisaraṇatthāpi nidassananayena gahitā. Tathā hesa 『『imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā』』ti (ma. ni. 1.508) ettha ajjhāsaye vattati, 『『nibbānaṃ arahato gatī』』ti (pari. 339) ettha paṭisaraṇe, parāyaṇe apassayeti attho. Gacchati yathāruci pavattatīti gati, ajjhāsayo. Gacchati avacarati, avacaraṇavasena vā pavattati etthāti gati, paṭisaraṇaṃ. Sabbasaṅkhatavisaññuttassa hi arahato nibbānameva paṭisaraṇaṃ, idha pana niṭṭhāyaṃ vattatīti veditabbo tadaññesamavisayattā.

Nanu dvinnaṃ nipphattīnaṃ nimittabhūtāni lakkhaṇāni visadisāneva, atha kasmā 『『yehi samannāgatassā』』tiādinā tesaṃ sadisabhāvo vuttoti codanālesaṃ dassetvā sodhento 『『tattha kiñcāpī』』tiādimāha. Samānepi nigrodhabimbatādilakkhaṇabhāve attheva koci nesaṃ visesoti dassetuṃ 『『na teheva buddho hotī』』ti vuttaṃ. 『『Yathā hi buddhānaṃ lakkhaṇāni suvisadāni, suparibyattāni, paripuṇṇāni ca honti, na evaṃ cakkavattīna』』nti ayaṃ pana viseso ācariyadhammapālattherena (dī. ni. ṭī. 1.258) pakāsito. Jāyanti bhinnesupi atthesu abhinnadhīsaddā etāyāti jāti, lakkhaṇabhāvamattaṃ. Vuttañhi –

『『Sabalādīsu bhinnesu, yāya vattantubhinnadhī;

Saddā sā jātiresā ca, mālāsuttamivanvitā』』ti.

Tasmā lakkhaṇatāmattena samānabhāvato visadisānipi tāniyeva cakkavattinipphattinimittabhūtāni lakkhaṇāni sadisāni viya katvā tāni buddhanipphattinimittabhūtāni lakkhaṇāni nāmāti idaṃ vacanaṃ vuccatīti attho. Adhiāpubbavasayoge bhummatthe upayogavacananti āha 『『agāre vasatī』』ti catūhi acchariyadhammehīti abhirūpatā, dīghāyukatā, appābādhatā, brāhmaṇagahapatikānaṃ piyamanāpatāti imehi catūhi acchariyasabhāvabhūtāhi iddhīhi. Yathāha –

『『Rājā ānanda, mahāsudassano catūhi iddhīhi samannāgato ahosi. Katamāhi catūhi iddhīhi? Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko』』tiādi (dī. ni. 2.252).

Cetiyajātake (jā. aṭṭha. 3.

我來將這段巴利文直譯成簡體中文： 2.33)說。那裡"剎帝利、婆羅門"如是等是生。"拘旬陀、喬答摩"如是等是姓。"波尼卡、質卡利卡、釋迦、拘利"如是等是家境,應見這一切也以這裡等詞攝。如是時"只有兩趣"兩者共說成適當。 "究竟"是成就成就。難道這趣詞不是多義,為什麼只在究竟說說"雖然這個"等。"有差別"是地獄等有別。因為它以善惡業被眾生以生起方式去為趣。在此去轉起為趣,住處。去如自性知為趣。慧,去遍滿為趣,解脫性,但它從這裡那裡遍滿住立。去成就為趣,究竟,意樂依止義也依示現方法取。如是這個"我對這些持戒具善法比丘不知來趣去趣"這裡在意樂轉,"阿羅漢趣為涅槃"這裡在依止,依止靠近意思是。去如意轉起為趣,意樂。去行,或依行方式在此轉起為趣,依止。因為離一切有為的阿羅漢只有涅槃是依止,但這裡應知在究竟轉因為他者無境。 難道兩成就因相不是不同,那麼為什麼以"具足它們"等說它們相似性顯示詰問痕跡清凈說"那裡雖然"等。即使相同尼拘律相等相性也有它們某差別爲了顯示說"不只以它們成佛"。但這差別"如諸佛相極明顯,極明瞭,和圓滿,不如是轉輪王"由師法護長老顯示。以它生在別義不別覺聲為生,只是相性。如說： "在力等別中, 以它轉不別覺, 諸聲它生這, 如結合花鬘線。" 所以只以相性相同雖不同它們即是轉輪王成就因相如相似作它們名為佛成就因相意思是說這語。在與adhi-ā前vasā結合處格中對格語說"住家"以四稀有法即妙相性,長壽性,少病性,婆羅門居士可愛可意性以這四稀有自性神通。如說： "大友王具足四神通。什麼四神通？這裡大友王美麗可見端嚴"等(長部2.252)。 支提本生(本生注3.

8.44) āgatanayaṃ gahetvāpi evaṃ vadanti 『『sarīrato candanagandho vāyati, ayaṃ ekā iddhi. Mukhato uppalagandho vāyati, ayaṃ dutiyā. Cattāro devaputtā catūsu disāsu sabbakālaṃ khaggahatthā ārakkhaṃ gaṇhanti, ayaṃ tatiyā. Ākāsena vicarati, ayaṃ catutthī』』ti. Anāgatavaṃsasaṃvaṇṇanāyaṃ pana 『『abhirūpabhāvo ekā iddhi, samavepākiniyā gahaṇiyā samannāgatabhāvo dutiyā, yāvatāyukampi sakalalokassa dassanātittikabhāvo tatiyā, ākāsacāribhāvo catutthī』』ti vuttaṃ. Tattha samavepākiniyā gahaṇiyā samannāgatabhāvoti samavipācaniyā kammajatejodhātuyā sampannatā. Yassa hi bhuttamattova āhāro jīrati, yassa vā pana puṭabhattaṃ viya tatheva tiṭṭhati, ubhopete na samavepākiniyā samannāgatā. Yassa pana puna bhattakāle bhattacchando uppajjateva, ayaṃ samavepākiniyā samannāgato nāma, tathārūpatāti attho. Saṅgahavatthūhīti dānaṃ, piyavacanaṃ, atthacariyā, samānattatāti imehi saṅgahopāyehi. Yathāha –

『『Dānañca peyyavajjañca, atthacariyā ca yā idha;

Samānattatā ca dhammesu, tattha tattha yathārahaṃ;

Ete kho saṅgahā loke, rathassāṇīva yāyato.

Ete ca saṅgahā nāssu, na mātā puttakāraṇā;

Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.

Yasmā ca saṅgahā ete, samapekkhanti paṇḍitā;

Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te』』ti. (dī. ni. 3.273);

Rañjanatoti pītisomanassavasena rañjanato, na rāgavasena, pītisomanassānaṃ jananatoti vuttaṃ hoti. Catūhi saṅgahavatthūhi rañjanaṭṭhena rājāti pana sabbesaṃ rājūnaṃ samaññā tathā akarontānampi vilīvabījanādīsu tālavaṇṭavohāro viya ruḷhivasena pavattito, tasmā 『『acchariyadhammehī』』ti asādhāraṇanibbacanaṃ vuttanti daṭṭhabbaṃ.

Saddasāmatthiyato anekadhā cakkavattīsaddassa vacanatthaṃ dassento padhānabhūtaṃ vacanatthaṃ paṭhamaṃ dassetuṃ 『『cakkaratana』』ntiādimāha. Idameva hi padhānaṃ cakkaratanassa pavattanamantarena cakkavattibhāvānāpattito. Tathā hi aṭṭhakathāsu vuttaṃ 『『kittāvatā cakkavattī hotīti? Ekaṅguladvaṅgulamattampi cakkaratane ākāsaṃ abbhuggantvā pavatte』』ti (dī. ni. aṭṭha. 2.243; ma. ni. aṭṭha. 3.256). Yasmā pana rājā cakkavattī ekaṃsaṃ uttarāsaṅgaṃ karitvā vāmahatthena hatthisoṇḍasadisapanāḷiṃ suvaṇṇabhiṅkāraṃ ukkhipitvā dakkhiṇahatthena cakkaratanaṃ udakena abbhukkiritvā 『『pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana』』nti (dī. ni. 2.244) vacanena cakkaratanaṃ vehāsaṃ abbhuggantvā pavattesi, tasmā tādisaṃ pavattāpanaṃ sandhāya 『『cakkaratanaṃ vattetī』』ti vuttaṃ. Yathāha 『『atha kho ānanda rājā mahāsudassano uṭṭhāyāsanā…pe… cakkaratanaṃ abbhukkiri 『pavattatu bhavaṃ cakkaratana』nti』』ādi (dī. ni. 2.244). Na kevalañca cakkasaddo cakkarataneyeva vattati atha kho sampatticakkādīsupi, tasmā taṃtadatthavācakasaddasāmatthiyatopi vacanatthaṃ dasseti 『『sampatticakkehī』』tiādinā. Tattha sampatticakkehīti –

『『Patirūpe vase dese, ariyamittakaro siyā;

Sammāpaṇidhisampanno, pubbe puññakato naro;

Dhaññaṃ dhanaṃ yaso kitti, sukhañcetaṃdhivattatī』』ti. (a. ni.

我來將這段巴利文直譯成簡體中文： 8.44)取來的方法而說"從身散發旃檀香,這是一神通。從口散發蓮花香,這是第二。四天子在四方常時持劍護衛,這是第三。在虛空行走,這是第四。"但在未來史注中說"美麗性是一神通,具足平等消化性是第二,壽命中整個世間見不厭性是第三,空中行走性是第四。"那裡"具足平等消化性"是具足平等消化業生火界。因為誰食物剛吃就消化,或誰如包食一樣如是住,兩者都不具足平等消化。但誰到再食時生起食慾,此名具足平等消化,如是性意思是。"以攝事"是佈施、愛語、利行、同事這些攝受方便。如說： "佈施與愛語, 此處利行與, 諸法中同事, 隨處如其宜, 這些世攝事, 如行車之軸。 若無此攝事, 母因子不得, 尊敬與供養, 父因子亦然。 因為諸智者, 觀察此攝事, 故達到偉大, 他們成讚歎。"(長部3.273) "從愉悅"是從喜樂方式愉悅,不是從貪方式,意思是說生起喜樂。但以四攝事愉悅義為王是一切王共名即使不作如是也如芭蕉扇等中多羅扇言說依熟習方式轉起,所以應見說"以稀有法"是不共語源。 從音聲力多種顯示轉輪王詞語義爲了首先顯示主要語義說"輪寶"等。因為這個是主要因為無輪寶轉起不得轉輪王性。如是在諸注中說"多少成轉輪王?一指兩指量輪寶升空轉起時"。但因為轉輪王以一邊上衣作以左手舉象鼻相金瓶以右手以水灑輪寶說"請輪寶轉起,請輪寶征服"語輪寶升空轉起,所以攝那樣轉起說"轉輪寶"。如說"然後大友王從座起...灑輪寶'請輪寶轉起'"等。不只輪詞只在輪寶轉而且在成就輪等,所以從能說那那義詞力也顯示語義以"以成就輪"等。那裡"以成就輪"是： "住適當處, 作聖友人, 具正發願, 前作福人, 谷財名譽, 樂此轉起。"(增支部

4.31) –

Vuttehi patirūpadesavāsādisampatticakkehi. Vattatīti pavattati sampajjati, uparūpari kusaladhammaṃ vā paṭipajjati. Tehīti sampatticakkehi. Paranti sattanikāyaṃ, yathā sayaṃsaddo suddhakattutthassa jotako, tathā paraṃsaddopi hetukattutthassāti veditabbaṃ. Vattetīti pavatteti sampādeti, uparūpari kusaladhammaṃ vā paṭipajjāpeti. Yathāha –

『『Rājā mahāsudassano evamāha 『pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā』ti. Ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu』』ntiādi (dī. ni. 2.244).

Iriyāpathacakkānanti iriyāpathabhūtānaṃ cakkānaṃ. Iriyāpathopi hi 『『cakka』』nti vuccati 『『catucakkaṃ navadvāra』』ntiādīsu (saṃ. ni. 1.29, 109). Yathāha –

『『Rathaṅge lakkhaṇe dhammo-racakkesviriyāpathe;

Cakkaṃ sampattiyaṃ cakka-ratane maṇḍale bale;

Kulālabhaṇḍe āṇāya-māyudhe dānarāsisū』』ti.

Vattoti pavattanaṃ uppajjanaṃ, imināva iriyāpathacakkaṃ vatteti parahitāya uppādetīti nibbacanampi dasseti atthato samānattā. Tathā cāha –

『『Atha kho taṃ ānanda cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāyā』』tiādi (dī. ni. 2.244).

Ayaṃ aṭṭhakathāto aparo nayo – appaṭihataṃ āṇāsaṅkhātaṃ cakkaṃ vattetīti cakkavattī. Tathā hi vuttaṃ –

『『Pañcahi bhikkhave dhammehi samannāgato rājā cakkavattī dhammeneva cakkaṃ vatteti, taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā. Katamehi pañcahi? Idha bhikkhave rājā cakkavattī atthaññū ca hoti, dhammaññū ca mattaññū, ca kālaññū ca parisaññū ca. Imehi kho…pe… pāṇinā』』tiādi (a. ni. 5.131).

Khattiyamaṇḍalādisaññitaṃ cakkaṃ samūhaṃ attano vase vatteti anuvattetītipi cakkavattī. Vuttañhi 『『ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu』』ntiādi (dī. ni. 2.244). Cakkalakkhaṇaṃ vattati etassātipi cakkavattī. Tenāha 『『imassa deva kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrānī』』tiādi (dī. ni. 2.35). Cakkaṃ mahantaṃ kāyabalaṃ vattati etassātipi cakkavattī. Vuttañhetaṃ 『『ayañhi deva kumāro sattussado…pe… ayañhi deva kumāro sīhapubbaddhakāyo』』tiādi (dī. ni. 2.35). Tena hissa lakkhaṇena mahabbalabhāvo viññāyati. Cakkaṃ dasavidhaṃ, dvādasavidhaṃ vā vattadhammaṃ vattati paṭipajjatīti cakkavattī. Tena vuttaṃ 『『na hi te tāta dibbaṃ cakkaratanaṃ pettikaṃ dāyajjaṃ , iṅgha tvaṃ tāta ariye cakkavattivatte vattāhī』』tiādi (dī. ni. 3.83). Cakkaṃ mahantaṃ dānaṃ vatteti pavattetītipi cakkavattī. Vuttañca –

『『Paṭṭhapesi kho ānanda rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ annaṃ annatthikassa, pānaṃ pānatthikassa, vatthaṃ vatthatthikassa, yānaṃ yānatthikassa, sayanaṃ sayanatthikassa, itthiṃ itthitthikassa, hiraññaṃ hiraññatthikassa, suvaṇṇaṃ suvaṇṇatthikassā』』tiādi (dī. ni.

我來將這段巴利文直譯成簡體中文： 4.31) - 以所說適當住處等成就輪。"轉"是轉起成就,或上上修習善法。"以它們"是以成就輪。"他"是眾生群,應知如自己詞顯示純作者義,如是他者詞也顯示因作者義。"轉"是轉起成就,或令上上修習善法。如說： "大友王如是說:'不應殺生,不應不與取,不應邪行於諸欲,不應妄語,不應飲酒,應如所食而食。'東方諸對王是大友王的隨行者"等(長部2.244)。 "威儀輪"是成為威儀的輪。因為威儀也說為"輪"如"四輪九門"等。如說： "車輪相法輪, 威儀成就輪, 輪寶圓輪力, 陶器權武器, 佈施聚集中。" "轉"是轉起生起,以此也顯示威儀輪轉為他義生起語源因為從義相同。如是說： "然後那輪寶向東方轉起,大友王與四軍一起隨行。在輪寶住立處大友王與四軍一起住"等(長部2.244)。 這是從註釋另一方法 - 轉無礙名為權輪為轉輪王。如是說： "諸比丘,具足五法轉輪王以法轉輪,它是輪不能被任何人敵對者反轉。什麼五?這裡轉輪王知義,知法,知量,知時,知眾。以這些...手"等(增支部5.131)。 轉名為剎帝利圓等輪群在自在為轉輪王。因為說"東方諸對王是大友王的隨行者"等(長部2.244)。輪相轉為他也為轉輪王。所以說"天子,這王子足底生輪有千輻有輪圈有輪轂一切相圓滿"等(長部2.35)。輪大身力轉為他也為轉輪王。因為這說"天子,這王子七突出...天子,這王子獅子前身"等(長部2.35)。以那相令知他大力性。轉修習十種或十二種轉法為轉輪王。所以說"孩子,因為天輪寶不是你父遺產,來孩子,你修習聖轉輪王法"等(長部3.83)。轉大布施輪也為轉輪王。說： "大友王在那些蓮池岸設如是佈施,食給求食者,飲給求飲者,衣給求衣者,車給求車者,床給求床者,女給求女者,金幣給求金幣者,黃金給求黃金者"等(長部

2.254).

Rājāti sāmaññaṃ tadaññasādhāraṇato. Cakkavattīti visesaṃ anaññasādhāraṇato. Dhammasaddo ñāye, samo eva ca ñāyo nāmāti āha 『『ñāyena samenā』』ti. Vattati uppajjati, paṭipajjatīti vā attho. 『『Idaṃ nāma caratī』』ti avuttepi sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa payujjitabbattā 『『sadatthaparatthe』』ti yojīyati. Padesaggahaṇe hi asati gahetabbassa nippadesatā viññāyati yathā 『『dikkhito na dadātī』』ti. Yasmā cakkavattirājā dhammeneva rajjamadhigacchati, na adhammena parūpaghātādinā. Tasmā vuttaṃ 『『dhammena rajjaṃ labhitvā』』tiādi, dhammenāti ca ñāyena, kusaladhammena vā. Rañño bhāvo rajjaṃ, issariyaṃ.

Paresaṃ hitopāyabhūtaṃ dhammaṃ karoti, caratīti vā dhammiko. Attano hitopāyabhūtassa dhammassa kārako, carako vā rājāti dhammarājāti imaṃ savisesaṃ atthaṃ dasseti 『『parahitadhammakaraṇena vā』』tiādinā. Ayaṃ pana mahāpadānaṭṭhakathānayo – dasavidhe kusaladhamme, agatirahite vā rājadhamme niyuttoti dhammiko; teneva dhammena lokaṃ rañjetīti dhammarājā. Pariyāyavacanameva hi idaṃ padadvayanti. Ācariyena pana evaṃ vuttaṃ 『『cakkavattivattasaṅkhātaṃ dhammaṃ carati, cakkavattivattasaṅkhāto vā dhammo etassa, etasmiṃ vā atthīti dhammiko, dhammato anapetattā dhammo ca so rañjanaṭṭhena rājā cāti dhammarājā』』ti (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 2.254)。 "王"是共名因為與他共。"轉輪"是特名因為與他不共。法詞在理,而正是名為理所以說"以理以正"。轉是生起,或修習意思是。即使不說"修習這名"因為從共顯示住于特殊,和求特殊者應用特殊"自義他義"結合。因為無分處取時應知所取無分處如"入法者不施"。因為轉輪王只以法得王位,不以非法害他等。所以說"以法得王位"等,"以法"是以理,或以善法。王的狀態為王位,統治。 作他利益方便法,或修習為法者。作自利益方便法,或修習王為法王以這特殊義顯示以"以作他利益法"等。但這是大本經注方法 - 專注十種善法,或離不行王法為法者;以那個法使世間愉悅為法王。因為這二詞只是異名。但由師如是說"修習名為轉輪王法,或名為轉輪王法是他的,或在他有為法者,因為不離法是法和以愉悅義為王為法王"(長部注;

1.258). 『『Rājā hoti cakkavattī』』ti vacanato 『『cāturanto』』ti idaṃ catudīpissarataṃ vibhāvetīti āha 『『cāturantāyā』』tiādi. Cattāro samuddā antā pariyosānā etissāti cāturantā, pathavī. Sā hi catūsu disāsu puratthimasamuddādicatusamuddapariyosānattā evaṃ vuccati. Tena vuttaṃ 『『catusamudda antāyā』』ti, sā pana avayavabhūtehi catubbidhehi dīpehi vibhūsitā ekalokadhātupariyāpannā pathavīyevāti dasseti 『『catubbidhadīpavibhūsitāya pathaviyā』』ti iminā. Yathāha –

『『Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

Sabbeva dāsā mandhātu, ye ca pāṇā pathavissitā』』ti.

Ettha ca 『『catudīpavibhūsitāyā』』ti avatvā catubbidhadīpavibhūsitāyāti vidhasaddaggahaṇaṃ paccekaṃ pañcasataparittadīpānampi mahādīpeyeva saṅgahaṇatthaṃ saddātirittena atthātirittassa viññāyamānattā, koṭṭhāsavācakena vā vidhasaddena samānabhāgānaṃ gahitattāti daṭṭhabbaṃ. Kopādipaccatthiketi ettha ādisaddena kāmamohamānamadādike saṅgaṇhāti. Vijetīti taṃkālāpekkhāya vattamānavacanaṃ, vijitavāti attho. Saddavidū hi atīte tāvīsaddamicchanti. 『『Sabbarājāno vijetī』』ti vadanto kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā 『『vijitasaṅgāmo』』 tveva vuttoti dasseti.

Thāvarassa dhuvassa bhāvo thāvariyaṃ, yathā janapade thāvariyaṃ patto, taṃ dassetuṃ 『『na sakkā kenacī』』tiādi vuttaṃ, iminā kenaci akampiyaṭṭhena janapade thāvariyappattoti tappurisasamāsaṃ dasseti, itarena ca daḷhabhattibhāvato janapado thāvariyappatto etasminti aññapadatthasamāsaṃ. Tamhīti asmiṃ rājini. Yathā janapado tasmiṃ thāvariyaṃ patto, tadāvikaronto 『『anuyutto』』tiādimāha. Tattha anuyuttoti niccapayutto. Sakammaniratoti cakkavattino rajjakamme sadā pavatto . Acalo asampavedhīti pariyāyavacanametaṃ, corānaṃ vā vilopanamattena acalo, dāmarikattena asampavedhī. Corehi vā acalo, paṭirājūhi asampavedhī. Anatimudubhāvena vā acalo, anaticaṇḍabhāvena asampavedhī. Tathā hi aticaṇḍassa rañño balikhaṇḍādīhi lokaṃ pīḷayato manussā majjhimajanapadaṃ chaḍḍetvā pabbatasamuddatīrādīni nissāya paccante vāsaṃ kappenti, atimudukassa ca rañño corasāhasikajanavilopapīḷitā manussā paccantaṃ pahāya janapadamajjhe vāsaṃ kappenti, iti evarūpe rājini janapado thāvarabhāvaṃ na pāpuṇāti. Etasmiṃ pana tadubhayavirahite suvaṇṇatulā viya samabhāvappatte rājini rajjaṃ kārayamāne janapado pāsāṇapiṭṭhiyaṃ ṭhapetvā ayopaṭṭena parikkhitto viya acalo asampavedhī thāvariyappattoti.

Seyyathidanti ekova nipāto, 『『so katamo, taṃ katamaṃ, sā katamā』』tiādinā yathārahaṃ liṅgavibhattivacanavasena payojiyamānova hoti, idha tāni katamānīti payuttoti āha 『『tassa cetānī』』tiādi. Cacati cakkavattino yathāruci ākāsādigamanāya paribbhamatīti cakkaṃ. Cakkaratanañhi antosamuṭṭhitavāyodhātuvasena rañño cakkavattissa vacanasamanantarameva pavattati, na candasūriyavimānādi viya bahisamuṭṭhitavāyodhātuvasenāti vimānaṭṭhakathāyaṃ (vi. va. aṭṭha.

我來將這段巴利文直譯成簡體中文： 1.258). 因為說"為轉輪王"所以"四邊"這顯示四洲統治權說"四邊"等。四海為邊界為四邊,大地。因為它在四方以東海等四海為邊界如是說。所以說"以四海為邊",但它以四種洲為部分莊嚴包含在一世界的大地顯示以"以四種洲莊嚴的大地"這。如說： "日月所及處,諸方光明照; 一切為曼陀都奴奴奴奴奴奴,凡依地眾生。" 這裡不說"以四洲莊嚴"而說以四種洲莊嚴,"種"字為攝每五百小洲在大洲,因為從多音聲理解多義,或以分詞"種"攝同分應知。"瞋等敵"這裡等字攝貪癡慢醉等。"征服"是關涉那時現在語,意思是已征服。因為聲明者在過去欲用"已"字。說"征服一切王"即使轉輪王不與任何人戰爭,但因戰爭應成就的征服成就所以說"勝戰"。 堅固不動性為安穩,如在國土得安穩,為顯示它說"任何人不能"等,以此以任何人不動搖義在國土得安穩顯示依主複合,以另一以具堅固信義國土得安穩於他顯示異句義複合。"於他"是于這王。如國土於他得安穩,顯示那說"專注"等。那裡"專注"是常專注。"樂自業"是常轉于轉輪王王業。"不動不搖"這是異名,或以盜賊掠奪義不動,以叛亂義不搖。或以盜賊不動,以敵王不搖。或以不過軟性不動,以不過粗性不搖。如是過粗王以稅收等壓迫世間人舍中國依住山海岸等邊地,過軟王的人被盜賊暴徒掠奪壓迫舍邊地住於國中,如是在這樣王國土不得安穩性。但在他離彼二如黃金稱得平衡性的王造王位時國土如置於石上以鐵板圍繞如是不動不搖得安穩。 "哪些"是一詞,以"他什麼,它什麼,她什麼"等隨適宜以性變格語為用,這裡用為"這些什麼"所以說"這些是他的"等。因為轉輪王隨欲行於虛空等轉為輪。因為輪寶以內生風界力依轉輪王語后即轉,不如月日宮等以外生風界力在天宮註釋中<.Assistant>

1.paṭhamapīṭhavimānavaṇṇanā) vuttaṃ. Ratijananaṭṭhenāti pītisomanassuppādanaṭṭhena. Tañhi passantassa, suṇantassa ca anappakaṃ pītisomanassaṃ uppajjati acchariyadhammattā. Vacanatthato pana rameti ratiṃ karotīti ratanaṃ, ramanaṃ vā rataṃ, taṃ netīti ratanaṃ, rataṃ vā janetīti ratanaṃ ja-kāralopavasenātipi neruttikā. Sabbatthāti hatthiratanādīsu.

Cittīkatabhāvādināpi cakkassa ratanaṭṭho veditabbo, so pana ratijananaṭṭheneva ekasaṅgahatāya visuṃ na gahito. Kasmā ekasaṅgahoti ce? Cittīkatādibhāvassapi ratinimittattā. Atha vā ganthabyāsaṃ pariharitukāmena cittīkatādibhāvo na gahitoti veditabbaṃ. Aññāsu pana aṭṭhakathāsu (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3.yānīdhātigāthāvaṇṇanā; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 156) evaṃ vuttaṃ –

『『Ratijananaṭṭhena ratanaṃ. Apica –

Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccati.

『『Cakkaratanassa ca nibbattakālato paṭṭhāya aññaṃ devaṭṭhānaṃ nāma na hoti, sabbepi gandhapupphādīhi tasseva pūjañca abhivādanādīni ca karontīti cittīkataṭṭhena ratanaṃ. Cakkaratanassa ca ettakaṃ nāma dhanaṃ agghatīti aggho natthi, iti mahagghaṭṭhenapi ratanaṃ. Cakkaratanañca aññehi loke vijjamānaratanehi asadisanti atulaṭṭhena ratanaṃ. Yasmā pana yasmiṃ kappe buddhā uppajjanti, tasmiṃyeva cakkavattino uppajjanti, buddhā ca kadāci karahaci uppajjanti, tasmā dullabhadassanaṭṭhenapi ratanaṃ. Tadetaṃ jātirūpakulaissariyādīhi anomassa uḷārasattasseva uppajjati, na aññassāti anomasattaparibhogaṭṭhenapi ratanaṃ. Yathā ca cakkaratanaṃ, evaṃ sesānipī』』ti.

Tatrāyaṃ taṭṭīkāya, aññattha ca vuttanayena atthavibhāvanā – idañhi 『『cittīkata』』ntiādivacanaṃ nibbacanatthavasena vuttaṃ na hoti, atha kinti ce? Loke 『『ratana』』nti sammatassa vatthuno garukātabbabhāvena vuttaṃ. Sarūpato panetaṃ lokiyamahājanena sammataṃ hiraññasuvaṇṇādikaṃ, cakkavattirañño uppannaṃ cakkaratanādikaṃ, kataññukatavedipuggalādikaṃ, sabbukkaṭṭhaparicchedavasena buddhādisaraṇattayañca daṭṭhabbaṃ. 『『Aho manohara』』nti citte kattabbatāya cittīkataṃ, svāyaṃ cittīkāro tassa pūjanīyatāyāti katvā pūjanīyanti atthaṃ vadanti. Keci pana 『『vicitrakataṭṭhena cittīkata』』nti bhaṇanti, taṃ na gahetabbaṃ idha cittasaddassa hadayavācakattā 『『cittīkatvā suṇātha me』』ti (bu. vaṃ. 1.80) āhaccabhāsitapāḷiyaṃ viya. Tathā cāhu 『『yathārahamivaṇṇāgamo bhūkaresū』』ti. 『『Passa cittīkataṃ rūpaṃ, maṇinā kuṇḍalena cā』』tiādīsu (ma. ni.

我來將這段巴利文直譯成簡體中文： 1.第一座天宮注)說。"以生喜義"是以生起喜樂義。因為見聞它生起不少喜樂因為稀有法性。但從語義使喜歡作喜為寶,或喜歡是喜,帶它為寶,或生喜為寶依省略ja音詞源家說。"一切處"是在象寶等。 也應以受尊重性等知輪的寶義,但它只以生喜義一攝不別取。若問為什麼一攝?因為受尊重等性也是喜因。或者應知想避文繁不取受尊重等性。但在其他諸注如是說： "以生喜義為寶。而且 - 受尊重和大價, 無比難見者, 勝人受用物, 因此說為寶。 "從輪寶生起時開始無他天處名,一切也以香花等只對它作供養禮敬等為以受尊重義寶。輪寶無'如是名財價值'為以大價義寶。輪寶與世間其他現存諸寶不同為以無比義寶。因為佛出現劫中轉輪王出現,佛有時才出現,所以以難見義也寶。它只生於勝種姓家自在等勝人,不生於他為以勝人受用義也寶。如輪寶,如是其餘也。" 這裡依那復注和他處說方法義解釋 - 因為這"受尊重"等語不是以語源義說,那麼如何?以世間認為"寶"物應尊重性說。但從自性應見這是世俗眾人認可的金銀等,轉輪王生的輪寶等,知恩報恩人等,依最勝區分佛等三歸依。因為在心應作"啊愉悅"為受尊重,這尊重因為它可供養說意思是可供養。但有些說"以作雜色義受尊重",它不應取因為這裡心詞表心如"尊重聽我"等真實說聖典。如是說"如適宜有音變于加陰"。"見以摩尼耳環受尊重色"等(中部;

2.302) pana pubbe avicitraṃ idāni vicitraṃ katanti cittīkatanti attho gahetabbo tattha cittasaddassa vicitravācakattā. Mahantaṃ vipulaṃ aparimitaṃ agghatīti mahagghaṃ. Natthi etassa tulā upamā, tulaṃ vā sadisanti atulaṃ. Kadācideva uppajjanato dukkhena laddhabbadassanattā dullabhadassanaṃ. Anomehi uḷāraguṇeheva sattehi paribhuñjitabbato anomasattaparibhogaṃ.

Idāni nesaṃ cittīkatādiatthānaṃ savisesaṃ cakkaratane labbhamānataṃ dassetvā itaresupi te atidisituṃ 『『yathā ca cakkaratana』』ntiādi āraddhaṃ. Tattha aññaṃ devaṭṭhānaṃ nāma na hoti rañño anaññasādhāraṇissariyādisampattipaṭilābhahetuto, aññesaṃ sattānaṃ yathicchitatthapaṭilābhahetuto ca. Aggho natthi ativiya uḷārasamujjalaratanattā, acchariyabbhutadhammatāya ca. Yadaggena ca mahagghaṃ, tadaggena atulaṃ. Sattānaṃ pāpajigucchanena vigatakāḷako puññapasutatāya maṇḍabhūto yādiso kālo buddhuppādāraho, tādise eva cakkavattīnampi sambhavoti āha 『『yasmā panā』』tiādi. Kadāci karahacīti pariyāyavacanaṃ, 『『kadācī』』ti vā yathāvuttakālaṃ sandhāya vuttaṃ, 『『karahacī』』ti jambusiridīpasaṅkhātaṃ desaṃ. Tenāha –

『『Kālaṃ dīpañca desañca, kulaṃ mātarameva ca;

Ime pañca viloketvā, uppajjati mahāyaso』』ti. (dha. pa. aṭṭha. 1.

我來將這段巴利文直譯成簡體中文： 2.302)但原來不雜色現在作雜色為受尊重那裡應取意思因為那裡心詞表雜色。大多無量價值為大價。無它衡量譬喻,或相似為無比。因為有時才生起難得見為難見。因為只被具勝妙功德眾生受用為勝人受用。 現在顯示這些受尊重等義在輪寶特別可得爲了在其他也類推說"如輪寶"等開始。那裡無他天處名因為王得不共統治等成就因,和因為他眾生得如意義因。無價值因為極勝明亮寶性,和稀有奇特法性。以什麼為大價,以那為無比。如惡消失因眾生厭惡罪以行福飾時適合佛出現,只在如是時轉輪王也生起所以說"因為"等。"有時才"是異名,"有時"或關涉如所說時說,"才"是名為瞻部洲處。所以說： "時與洲和處, 家及母五種, 觀察這些已, 大名聲出現。"(法句經注1.;)

1.10);

Upamāvasena cetaṃ vuttaṃ. Upamopameyyānañca na accantameva sadisatā, tasmā yathā buddhā kadāci karahaci uppajjanti, na tathā cakkavattino, cakkavattino pana anekadāpi buddhuppādakappe uppajjantīti attho gahetabbo. Evaṃ santepi cakkavattivattapūraṇassa dukkarabhāvato dullabhuppādoyevāti iminā dullabhuppādatāsāmaññena tesaṃ dullabhadassanatā vuttāti veditabbaṃ. Kāmaṃ cakkaratanānubhāvena samijjhamāno guṇo cakkavattiparivārajanasādhāraṇo, tathāpi cakkavattī eva naṃ sāmibhāvena visavitāya paribhuñjatīti vattabbataṃ arahati tadatthameva uppajjanatoti dassento 『『tadeta』』ntiādimāha. Yathāvuttānaṃ pañcannaṃ, channampi vā atthānaṃ sesaratanesupi labbhanato 『『evaṃ sesānipī』』ti vuttaṃ.

Imehi pana ratanehi rājā cakkavattī kimatthaṃ paccanubhoti, nanu vināpi tesu kenaci raññā cakkavattinā bhavitabbanti codanāya tassa tehi hathārahamatthapaccanubhavanadassanena kenacipi avinābhāvitaṃ vibhāvetuṃ 『『imesu panā』』tiādi āraddhaṃ. Ajitaṃ puratthimādidisāya khattiyamaṇḍalaṃ jināti mahesakkhatāsaṃvattaniyakammanissandabhāvato. Yathāsukhaṃ anuvicarati hatthiratanaṃ, assaratanañca abhiruhitvā tesaṃ ānubhāvena antopātarāsaṃyeva samuddapariyantaṃ pathaviṃ anupariyāyitvā rājadhāniyā eva paccāgamanato. Pariṇāyakaratanena vijitamanurakkhati tattha tattha kattabbakiccasaṃvidahanato. Avasesehi maṇiratanaitthiratanagahapatiratanehi upabhuñjanena pavattaṃ upabhogasukhaṃ anubhavati yathārahaṃ tehi tathānubhavanasiddhito. So hi maṇiratanena yojanappamāṇe padese andhakāraṃ vidhametvā ālokadassanādinā sukhamanubhavati, itthiratanena atikkantamānusakarūpadassanādivasena, gahapatiratanena icchiticchitamaṇikanakarajatādidhanapaṭilābhavasena sukhamanubhavati.

Idāni sattiyā, sattiphalena ca yathāvuttamatthaṃ vibhāvetuṃ 『『paṭhamenā』』tiādi vuttaṃ. Tividhā hi sattiyo 『『sakkonti samatthenti rājāno etāyā』』ti katvā. Yathāhu –

『『Pabhāvussāhamantānaṃ, vasā tisso hi sattiyo;

Pabhāvo daṇḍajo tejo, patāpo tu ca kosajo.

Manto ca mantanaṃ so tu, catukkaṇṇo dvigocaro;

Tigocaro tu chakkaṇṇo, rahassaṃ guyhamuccate』』ti.

Tattha vīriyabalaṃ ussāhasatti. Paṭhamena cassa cakkaratanena tadanuyogo paripuṇṇo hoti. Kasmāti ce? Tena ussāhasattiyā pavattetabbassa appaṭihatāṇācakkabhāvassa siddhito. Paññābalaṃ mantasatti. Pacchimena cassa pariṇāyakaratanena tadanuyogo. Kasmāti ce ? Tassa sabbarājakiccesu kusalabhāvena mantasattiyā viya avirajjhanapayogattā. Damanena, dhanena ca pabhuttaṃ pabhūsatti. Hatthiassagahapatiratanehi cassa tadanuyogo paripuṇṇo hoti. Kasmāti ce? Hatthiassaratanānaṃ mahānubhāvatāya, gahapatiratanato paṭiladdhakosasampattiyā ca pabhāvasattiyā viya pabhāvasamiddhisiddhito. Itthimaṇiratanehi tividhasattiyogaphalaṃ paripuṇṇaṃ hotīti sambandho, yathāvuttāhi tividhāhi sattīhi payujjanato yaṃ phalaṃ laddhabbaṃ. Taṃ sabbaṃ tehi paripuṇṇaṃ hotīti attho. Kasmāti ce? Teheva upabhogasukhassa sijjhanato.

我來將這段巴利文直譯成簡體中文： 1.10); 這是依譬喻說。能喻所喻非完全相似,所以如佛有時才出現,不如是轉輪王,但轉輪王也多次在佛出現劫中生起應取意思。如是雖然因為轉輪王行難行故唯難生起以此難生起共性說他們難見應知。雖然因輪寶威力成就功德轉輪王眷屬共有,但唯轉輪王以主效能受用應說為只為此生起顯示說"它"等。因為如所說五或六義在余寶也可得說"如是其餘也"。 但這些寶轉輪王為何受用,不是無任何它們也應為轉輪王此詰問爲了顯示他與它們隨適宜義受用顯示不可離任何說"但這些"等開始。征服未勝東方等剎帝利眾因為大威力招致業報。隨樂遊行乘象寶馬寶以它們威力食前即繞海邊大地還王城。以大臣寶護所勝因為促成彼彼應作事。以余摩尼寶女寶居士寶受用中受受用樂因為隨適宜以它們如是受用成就。因為他以摩尼寶除一由旬處暗見光等受樂,以女寶依見超人色等,以居士寶依得所欲所欲摩尼金銀等財受樂。 現在為顯示以力和力果如所說義說"以第一"等。因為三種力"王依它們能""作能"。如說： "威力精進智慧, 依三種力也, 威力生自罰, 威勢生自藏。 智慧是思考, 四耳兩境界, 三境界六耳, 秘密稱為隱。" 那裡勇猛力是精進力。以第一輪寶他精進圓滿。若問為何?因為以它精進力應轉的無敵命輪性成就。慧力是智慧力。以最後大臣寶他精進。若問為何?因為他一切王事善巧如智慧力不失用。以調伏和財主性為威力。以象馬居士寶他精進圓滿。若問為何?因為象馬寶大威力和從居士寶得藏滿如威力成威力成就。以女摩尼寶三種力果圓滿連結,如所說三種力用所應得果。意思是它們一切以彼圓滿。若問為何?因為唯以它們受用樂成就。

Duvidhasukhavasenapi yathāvuttamatthaṃ vibhāvetuṃ 『『so itthimaṇiratanehī』』tiādi kathitaṃ. Bhogasukhanti samīpe katvā paribhogavasena pavattasukhaṃ. Sesehīti tadavasesehi cakkādipañcaratanehi. Apaccatthikatāvasena pavattasukhaṃ issariyasukhaṃ. Idāni tesaṃ sampannahetuvasenapi kenaci avinābhāvitameva vibhāvetuṃ 『『visesato』』tiādimāha. Adosakusalamūlajanitakammānubhāvenāti adosasaṅkhātena kusalamūlena sahajātādipaccayavasena uppāditakammassa ānubhāvena sampajjanti sommatararatanajātikattā. Kammaphalañhi yebhuyyena kammasarikkhakaṃ. Majjhimāni maṇiitthigahapatiratanāni alobhakusalamūlajanitakammānubhāvena sampajjanti uḷāradhanassa, uḷāradhanapaṭilābhakāraṇassa ca pariccāgasampadāhetukattā. Pacchimaṃ pariṇāyakaratanaṃ amohakusalamūlajanitakammānubhāvena sampajjati mahāpaññeneva cakkavattirājakiccassa parinetabbattā, mahāpaññabhāvassa ca amohakusalamūlajanitakammanissandabhāvato. Bojjhaṅgasaṃyutteti mahāvagge dutiye bojjhaṅgasaṃyutte (saṃ. ni. 5.223). Ratanasuttassāti tattha pañcamavagge saṅgītassa dutiyassa ratanasuttassa (saṃ. ni. 5.223). Upadeso nāma savisesaṃ sattannaṃ ratanānaṃ vicāraṇavasena pavatto nayo.

Saraṇato paṭipakkhavidhamanato sūrā sattivanto, nibbhayāvahāti attho. Tenāha 『『abhīrukajātikā』』ti. Asure vijinitvā ṭhitattā sakko devānamindo dhīro nāma, tassa senaṅgabhāvato devaputto 『『aṅga』』nti vuccati, dhīrassa aṅgaṃ, tassa rūpamiva rūpaṃ yesaṃ te dhīraṅgarūpā, tena vuttaṃ 『『devaputtasadisakāyā』』ti. Eketi sārasamāsanāmakā ācariyā, tadakkhamanto āha 『『ayaṃ panetthā』』tiādi. Sabhāvoti sabhāvabhūto attho. Uttamasūrāti uttamayodhā. Sūrasaddo hi idha yodhattho. Evañhi purimanayato imassa visesatā hoti, 『『uttamattho sūrasaddo』』tipi vadanti, 『『uttamā sūrā vuccantī』』tipi hi pāṭho dissati. Vīrānanti vīriyavantānaṃ. Aṅganti kāraṇaṃ 『『aṅgīyati ñāyati phalametenā』』ti katvā. Yena vīriyena 『『dhīrā』』ti vuccanti, tadeva dhīraṅgaṃ nāmāti āha 『『vīriyanti vuttaṃ hotī』』ti. Rūpanti sarīraṃ. Tena vuttaṃ 『『vīriyamayasarīrā viyā』』ti. Vīriyameva vīriyamayaṃ yathā 『『dānamaya』』nti, (dī. ni. 3.305; itivu. 60; netti. 34) tasmā vīriyasaṅkhātasarīrā viyāti attho. Vīriyaṃ pana na ekantarūpanti viya-saddaggahaṇaṃ kataṃ. Apica dhīraṅgena nibbattaṃ dhīraṅganti atthaṃ dassetuṃ 『『vīriyamayasarīrā viyā』』ti vuttaṃ, evampi vīriyato rūpaṃ na ekantaṃ nibbattanti viya-saddena dasseti. Atha vā rūpaṃ sarīrabhūtaṃ dhīraṅgaṃ vīriyametesanti yojetabbaṃ, tathāpi vīriyaṃ nāma kiñci saviggahaṃ na hotīti dīpeti 『『vīriyamayasarīrā viyā』』ti iminā, idhāpi mayasaddo sakattheyeva daṭṭhabbo, tasmā saviggahavīriyasadisāti attho. Idaṃ vuttaṃ hoti – saviggahaṃ ce vīriyaṃ nāma siyā, te cassa puttā taṃsadisāyeva bhaveyyunti ayameva cattho ācariyena (dī. ni. ṭī. 1.258) anumato. Mahāpadānaṭṭhakathāyaṃ pana evaṃ vuttaṃ 『『dhīraṅgaṃ rūpametesanti dhīraṅgarūpā, vīriyajātikā vīriyasabhāvā vīriyamayā akilāsuno ahesuṃ, divasampi yujjhantā na kilamantīti vuttaṃ hotī』』ti, (dī. ni. aṭṭha.

我來將這段巴利文直譯成簡體中文： 為顯示以二種樂如所說義說"他以女摩尼寶"等。"受用樂"是親近作受用轉樂。"以余"是以余輪等五寶。以無敵性轉樂為統治樂。現在為顯示以它們圓滿因也不可離任何說"特別"等。"以無瞋善根生業威力"是以名為無瞋善根依俱生等緣生業威力成就因為較溫和寶性。因為業果多與業相似。中摩尼女居士寶以無貪善根生業威力成就因為勝財和勝財得因施圓滿因。最後大臣寶以無癡善根生業威力成就因為只由大慧導轉輪王事,和大慧性是無癡善根生業報。"在覺支相應"是大品第二覺支相應。"寶經的"是那裡第五品誦第二寶經的。"解說"是以特別七寶考察轉方法。 因為救護破除對敵勇敢有力,意思是帶無畏。所以說"生無懼性"。因為勝阿修羅住帝釋天王名智者,因為是他軍分天子說"分",智者分,如他色為智者分色,所以說"如天子身"。"一些"是精要略名諸師,不容彼說"但這裡"等。"自性"是自性義。"最勝勇者"是最勝戰士。因為這裡勇者詞是戰士義。如是從前方法有此特殊性,"最勝義勇者詞"也說,"說最勝勇者"也見誦本。"諸勇者"是具勇者。"分"是因"以此令知果"作。以何勇猛說"智者",那即名智者分說"意思是勇猛"。"色"是身。所以說"如以勇猛作身"。唯勇猛是以勇猛作如"以施作",所以意思是如名為勇猛身。但勇猛非定色作"如"字。又為顯示由智者分生智者分義說"如以勇猛作身",如是也以"如"字顯示從勇猛色非定生。或者應結合色是身成智者分勇猛他們,如是也以"如以勇猛作身"這顯示名為勇猛非某有形,這裡也應見"作"字只自義,所以意思是似有形勇猛。這意思是 - 如果有名為有形勇猛,他們是他子應似它此義為師(長部注1.258)允許。但在大本經注如是說"智者分色他們為智者分色,生勇猛性勇猛自性以勇猛作不疲者,說意思是終日戰鬥不疲",(長部注;

2.34) tadetaṃ rūpasaddassa sabhāvatthataṃ sandhāya vuttanti daṭṭhabbaṃ. Idha ceva aññattha katthaci 『『dhitaṅgarūpā』』ti pāṭho dissati. Vīriyatthopi hi dhitisaddo hoti 『『saccaṃ dhammo dhiti cāgo, diṭṭhaṃ so ativattatī』』tiādīsu (jā. 1.1.57) dhitisaddo viya. Katthaci pana 『『vīraṅga』』nti pāṭhova diṭṭho. Yathā ruccati, tathā gahetabbaṃ.

Nanu ca rañño cakkavattissa paṭisenā nāma natthi, ya』massa puttā pamaddeyyuṃ, atha kasmā 『『parasenappamaddanā』』ti vuttanti codanaṃ sodhento 『『sace』』tiādimāha, parasenā hotu vā, mā vā, 『『sace pana bhaveyyā』』ti parikappanāmattena tesaṃ evamānubhāvataṃ dassetuṃ tathā vuttanti adhippāyo, 『『parasenappamaddanā』』ti vuttepi parasenaṃ pamaddituṃ samatthāti attho gahetabbo pakaraṇatopi atthantarassa viññāyamānattā, yathā 『『sikkhamānena bhikkhave bhikkhunā aññātabbaṃ paripucchitabbaṃ paripañhitabba』』nti (pāci. 434) etassa padabhājanīye (pāci. 436) 『『sikkhitukāmenā』』ti atthaggahaṇanti imamatthaṃ dassetuṃ 『『taṃ parimaddituṃ samatthā』』ti vuttaṃ. Na hi te parasenaṃ pamaddantā tiṭṭhanti, atha kho pamaddanasamatthā eva honti . Evamaññatrapi yathārahaṃ. Parasenaṃ pamaddanāya samatthentīti parasenappamaddanāti atthaṃ dassetītipi vadanti.

Pubbe katūpacitassa etarahi vipaccamānakassa puññadhammassa cirataraṃ vipaccituṃ paccayabhūtaṃ cakkavattivattasamudāgataṃ payogasampattisaṅkhātaṃ dhammaṃ dassetuṃ 『『dhammenā』』ti padassa 『『pāṇona hantabbotiādinā pañcasīladhammenā』』ti atthamāha. Ayañhi attho 『『ye kho panānanda puratthimāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu 『ehi kho mahārāja, svāgataṃ te mahārāja, sakaṃ te mahārāja, anusāsa mahārājā』ti. Rājā mahāsudassano evamāha 『pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā』ti. Ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu』』ntiādinā (dī. ni. 2.244) āgataṃ rañño ovādadhammaṃ sandhāya vutto. Evañhi 『『adaṇḍena asatthenā』』ti idampi visesanavacanaṃ susamatthitaṃ hoti. Aññāsupi suttanipātaṭṭhakathādīsu (su. ni. aṭṭha. 226; khu. pā. aṭṭha. 6.3; dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.223) ayamevattho vutto.

Mahāpadānaṭṭhakathāyaṃ pana 『『adaṇḍenāti ye katāparādhe satte satampi sahassampi gaṇhanti, te dhanadaṇḍena rajjaṃ kārenti nāma, ye chejjabhejjaṃ anusāsanti, te satthadaṇḍena. Ayaṃ pana duvidhampi daṇḍaṃ pahāya adaṇḍena ajjhāvasati. Asatthenāti ye ekatodhārādinā satthena paraṃ vihesanti, te satthena rajjaṃ kārenti nāma. Ayaṃ pana satthena khuddakamakkhikāyapi pivanamattaṃ lohitaṃ kassaci anuppādetvā dhammeneva, 『ehi kho mahārājā』ti evaṃ paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhivijinitvā ajjhāvasati abhibhavitvā sāmī hutvā vasatīti attho』』ti (dī. ni. aṭṭha. 2.34) vuttaṃ, tadetaṃ 『『dhammenā』』ti padassa 『『pubbe katūpacitena etarahi vipaccamānakena yena kenaci puññadhammenā』』ti atthaṃ sandhāya vuttaṃ. Teneva hi 『『dhammena paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhivijinitvā ajjhāvasatī』』ti. Ācariyenapi (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 2.34) 應見這關涉色詞自性義說。這裡和他處某處見"堅分色"誦本。因為堅詞也是勇猛義如"諦法堅舍,見他超越"等中堅詞。但某處只見"勇分"誦本。如喜應取。 難道轉輪王無名為敵軍,他子能破哪敵,那為何說"破敵軍"此詰問解釋說"如果"等,敵軍有或無,以"如果而有"只假設顯示他們如是威力如是說意思,說"破敵軍"也應取能破敵軍意思因為從上下文理解他義,如"諸比丘,學者應知應問應詢"這分詞中取"欲學"義為顯示此義說"能破它"。因為他們不住于破敵軍,而是隻能破。如是他處也隨適宜。顯示使能破敵軍為破敵軍義也說。 為顯示過去所積現在成熟福法長久成熟因緣轉輪王行所起名為行圓滿法說"以法"詞意思是"不殺生"等五戒法。因為此義"諸阿難在東方敵王,他們近大善見王如是說'來大王,善來大王,你的大王,教導大王'。大善見王如是說'不應殺生,不應不與取,不應邪行欲,不應妄語,不應飲酒,如所食食'。諸阿難在東方敵王,他們隨從大善見王"等來顯示王教誡法說。如是"無杖無劍"這修飾語也善成立。在其他經集註等也說此義。 但在大本經注說"'無杖'是取犯罪眾生百或千,他們以財罰造王位名,教導割截者以劍罰。但他舍二罰住無杖。'無劍'是以單刃等劍害他,他們以劍造王位名。但他不以劍生任何小蚊吸血量以法,'來大王'如是被敵王接受來勝如說大地住征服超勝為主住意思"。這關涉"以法"詞"以過去所積現在成熟任何福法"義說。因為那"以法被敵王接受來勝如說大地住"。由師也(長部注;;

1.258) vuttaṃ dhammenāti katūpacitena attano puññadhammena. Tena hi sañcoditā pathaviyaṃ sabbarājāno paccuggantvā 『『svāgataṃ te mahārājā』』tiādīni vatvā attano rajjaṃ rañño cakkavattissa niyyātenti. Tena vuttaṃ 『『so imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasatī』』ti, tenapi yathāvuttamevatthaṃ dasseti, tasmā ubhayathāpi ettha attho yutto evāti daṭṭhabbaṃ. Cakkavattivattapūraṇādipayogasampattimantarena hi pubbe katūpacitakammeneva evamajjhāvasanaṃ na sambhavati, tathā pubbe katūpacitakammamantarena cakkavattivattapūraṇādipayogasampattiyā evāti.

Evaṃ ekaṃ nipphattiṃ kathetvā dutiyaṃ nipphattiṃ kathetuṃ yadetaṃ 『『sace kho panā』』tiādivacanaṃ vuttaṃ, tattha anuttānamatthaṃ dassento 『『arahaṃ…pe… vivaṭṭacchadoti etthā』』tiādimāha . Yasmā rāgādayo satta pāpadhammā loke uppajjanti, uppajjamānā ca te sattasantānaṃ chādetvā pariyonandhitvā kusalappavattiṃ nivārenti, tasmā te idha chadasaddena vuttāti dasseti 『『rāgadosā』』tiādinā. Duccaritanti micchādiṭṭhito aññena manoduccaritena saha tīṇi duccaritāni, micchādiṭṭhi pana visesena sattānaṃ chadanato, paramasāvajjattā ca visuṃ gahitā. Vuttañca 『『sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjantī』』tiādi (dī. ni. 1.146). Tathā muyhanaṭṭhena moho, aviditakaraṇaṭṭhena avijjāti pavattiākārabhedena aññāṇameva dvidhā vuttaṃ. Tathā hissa dvidhāpi chadanattho kathito 『『andhatamaṃ tadā hoti, yaṃ moho sahate nara』』nti, (mahāni. 5, 156, 195) 『『avijjāya nivuto loko, vevicchā pamādā nappakāsatī』』ti (su. ni. 1039; cūḷani. pārāyanavagga.2) ca. Evaṃ rāgadosādīnampi chadanattho vattabbo. Mahāpadānaṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.33) pana rāgadosamohamānadiṭṭhikilesataṇhāvasena satta pāpadhammā gahitā. Tatra rañjanaṭṭhena rāgo, taṇhāyanaṭṭhena taṇhāti pavattiākārabhedena lobho eva dvidhā vutto. Tathā hissa dvidhāpi chadanattho ekantikova. Yathāha 『『andhatamaṃ tadā hoti, yaṃ rāgo sahate nara』』nti, 『『kāmandhā jālasañchannā, taṇhāchadanachāditā』』ti (udā. 94) ca, kilesaggahaṇena ca vuttāvasiṭṭhā vicikicchādayo vuttā.

Sattahi paṭicchanneti hetugabbhavacanaṃ, sattahi pāpadhammehi paṭicchannattā kilesavasena andhakāre loketi attho. Taṃ chadananti sattapāpadhammasaṅkhātaṃ chadanaṃ. Vivaṭṭetvāti vivaṭṭaṃ katvā vigametvā. Tadeva pariyāyantarena vuttaṃ 『『samantato sañjātāloko hutvā』』ti. Kilesachadanavigamo eva hi āloko, etena vivaṭṭayitabbo vigametabboti vivaṭṭo, chādeti paṭicchādetīti chado, vivaṭṭo chado anenāti vivaṭṭacchadā,vivaṭṭacchado vāti atthaṃ dasseti. Ayañhi vivaṭṭacchadasaddo daḷhadhammapaccakkhadhammasaddādayo viya pulliṅgavasena ākāranto, okāranto ca hoti. Tathā hi mahāpadānaṭṭhakathāyaṃ vuttaṃ 『『rāgadosamohamānadiṭṭhikilesataṇhāsaṅkhātaṃ chadanaṃ āvaraṇaṃ vivaṭaṃ viddhaṃsitaṃ vivaṭakaṃ etenāti vivaṭacchado, 『vivaṭṭacchadā』tipi pāṭho, ayamevattho』』ti, (dī. ni. aṭṭha.

我來將這段巴利文直譯成簡體中文： 1.258) 說"以法"是以所積自福法。因為被它激勵地上一切王迎"善來你大王"等說交自王位給轉輪王。所以說"他以無杖無劍法勝此海邊大地住",以那也顯示如所說義,所以應見此處兩種義都適合。因為無轉輪王行圓滿等行圓滿只以過去所積業如是住不生起,如是無過去所積業只以轉輪王行圓滿等行圓滿不[生起]。 如是說一成就為說第二成就說"如果"等語,那裡顯示不淺義說"應供"等"離障"中等。因為貪等七惡法在世生起,生起時它們覆蔽纏繞眾生相續阻礙善行,所以它們這裡以障詞說顯示以"貪瞋"等。"惡行"是從邪見外與意惡行俱三惡行,但邪見因為特別覆蔽眾生,和極有罪取別。說"一切他們以這六十二事內網,依此出現出現"等。如是以迷義癡,以作不知義無明依轉起相差別無知說二種。如是說它二種障義"那時黑暗,癡勝制人",和"無明覆世間,慳慢不顯"。如是應說貪瞋等也障義。但在大本經注取貪瞋癡慢見煩惱愛七惡法。那裡以染義貪,以渴義愛依轉起相差別貪說二種。如是說它二種障義確定。如說"那時黑暗,貪勝制人",和"欲盲網覆,愛障覆",以煩惱取說余疑等。 "以七覆"是因蘊語,因為以七惡法覆以煩惱暗世間意思。"那障"是名為七惡法障。"已離"是作已離已去。以異詞說那"成四方生光"。因為煩惱障離即光,以此應離應去為離,覆蔽遮蔽為障,以此離障為離障,或離障顯示義。因為此離障詞如實法現法詞依陽性以a音尾,以o音尾。如是在大本經注說"以此名為貪瞋癡慢見煩惱愛障遮已離已破已離為離障,'離障'也誦本,此義",,(長部注);

2.33) tassā līnatthappakāsaniyampi vuttaṃ 『『vivaṭṭacchadāti okārassa ākāraṃ katvā niddeso』』ti. Saddavidū pana 『『ādhanvāditoti lakkhaṇena samāsantagatehi dhanusaddādīhi kvaci āpaccayo』』ti vatvā 『『kaṇḍivadhanvā, paccakkhadhammā, vivaṭṭacchadā』』ti payogamudāharanti.

Kasmā padattayametaṃ vuttanti anuyogaṃ hetālaṅkāranayena pariharanto 『『tatthā』』tiādimāha, tatthāti ca tīsu padesūti attho. Pūjāvisesaṃ paṭiggaṇhituṃ arahatīti arahanti atthena pūjārahatā vuttā. Yasmā sammāsambuddho, tasmā pūjārahatāti tassā pūjārahatāya hetu vutto. Savāsanasabbakilesappahānapubbakattā buddhabhāvassa buddhattahetubhūtā vivaṭṭacchadatā vuttā. Kammādivasena tividhaṃ vaṭṭañca rāgādivasena sattavidho chado ca vaṭṭacchadā, vaṭṭacchadehi vigato, vigatā vā vaṭṭacchadā yassāti vivaṭṭacchado,vivaṭṭacchadā vā, dvandapubbago pana vi-saddo ubhayattha yojetabboti imamatthaṃ dassetuṃ 『『vivaṭṭo ca vicchado cā』』ti vuttaṃ. Evampi vadanti 『『vivaṭṭo ca so vicchado cāti vivaṭṭacchado, uttarapade pubbapadalopoti atthaṃ dassetī』』ti. 『『Arahaṃ vaṭṭābhāvenā』』ti idaṃ kilesehi ārakattā, kilesārīnaṃ saṃsāracakkassārānañca hatattā, pāpakaraṇe ca rahābhāvāti atthaṃ sandhāya vuttaṃ. Idañhi phalena hetānumānadassanaṃ – yathā taṃ dhūmena aggissa, udakoghena upari vuṭṭhiyā, etena ca atthena arahabhāvo hetu, vaṭṭābhāvo phalanti ayaṃ ācariyamati. 『『Paccayādīnaṃ, pūjāvisesassa ca arahattā』』ti pana hetunā phalānumānadassanampi siyā yathā taṃ agginā dhūmassa, upari vuṭṭhiyā udakoghassa. 『『Sammāsambuddho chadanābhāvenā』』ti idaṃ pana hetunā phalānumānadassanaṃ savāsanasabbakilesacchadanābhāvapubbakattā sammāsambuddhabhāvassa. Arahattamaggena hi vicchadatā, sabbaññutaññāṇena sammāsambuddhabhāvo. 『『Vivaṭṭo ca vicchado cā』』ti idaṃ hetudvayaṃ. Kāmañca ācariyamatiyā phalena hetuanumānadassane vivaṭṭatā phalameva hoti, hetuanumānadassanassa, pana tathāñāṇassa ca hetubhāvato hetuyeva nāmāti veditabbaṃ.

Evaṃ padattayavacane hetālaṅkāranayena payojanaṃ dassetvā idāni catuvesārajjavasenapi dassento 『『dutiyenā』』tiādimāha. Tattha dutiyena vesārajjenāti 『『cattārimāni bhikkhave tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī』』tiādinā (a. ni. 4.8; ma. ni.

我來將這段巴利文直譯成簡體中文： 2.33) 在它隱義明顯也說"離障是作o音為ā音后說"。但語法家說"依'ādhavā'等規則與複合詞尾dhan等詞有時加ā音"說引用"善射手,現法,離障"用例。 為何說此三語此詢問以因修飾法解釋說"那裡"等,"那裡"是三處意思。因為應受特別供養為應供依義說應供養。因為正等覺,所以應供養說那應供養因。因為舍有習氣一切煩惱前佛性說為佛性因的離障性。業等三輪和貪等七障為輪障,離輪障,或離輪障者為離障,或離障,但前複合vi詞兩處應結合爲顯示此義說"離和離障"。如是也說"離和它離障為離障,顯示義為後分略前分"。"應供以無輪"這關涉遠離煩惱,破煩惱敵和輪軸,和無作惡所義說。因為這以果推因顯示 - 如那以煙[推]火,以水流[推]上雨,以此義應供性因,無輪性果此師意。但"因為應受資具等和特別供養"也可能以因推果顯示如那以火[推]煙,以上雨[推]水流。"正等覺以無障"這是以因推果顯示因為舍有習氣一切煩惱障前正等覺性。因為以阿羅漢道離障性,以一切知智正等覺性。"離和離障"這是二因。雖然依師意以果推因顯示離性只果,但應知因為推因顯示和如是智是因只名因。 如是顯示三語說以因修飾法目的現在以四無畏也顯示說"以第二"等。那裡"以第二無畏"是"諸比丘,如來這四無畏,具此無畏如來自稱最上處,在眾中作獅子吼,轉梵輪"等(增支部4.8;中部);;

1.150) bhagavatā vuttakkamena dutiyabhūtena 『『khīṇāsavassa te paṭijānato 『ime āsavā aparikkhīṇā』ti, tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ saha dhammena paṭicodessatīti nimittametaṃ bhikkhave na samanupassāmi, etamahaṃ bhikkhave nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmī』』ti paridīpitena vesārajjena. Purimasiddhīti purimassa 『『araha』』nti padassa atthasiddhi arahattasiddhi, dutiyavesārajjassa tadatthabhāvato tena vesārajjena tadatthasiddhīti vuttaṃ hoti. 『『Khīṇāsavassa te paṭijānato 『ime āsavā aparikkhīṇā』 ti』』ādinā vuttameva hi dutiyavesārajjaṃ 『『kilesehi ārakattā』』tiādinā vutto 『『araha』』nti padassa atthoti . Tato ca viññāyati 『『yathā dutiyena vesārajjena purimasiddhi, evaṃ purimenapi atthena dutiyavesārajjasiddhī』』ti. Evañca katvā iminā nayena catuvesārajjavasena padattayavacane payojanadassanaṃ upapannaṃ hoti. Itarathā hi kiñcipayojanābhāvato idaṃyeva vacanaṃ idha avattabbaṃ siyāti. Esa nayo sesesupi.

Paṭhamenāti vuttanayena paṭhamabhūtena 『『sammāsambuddhassa te paṭijānato 『ime dhammā anabhisambuddhā』ti, tatra…pe… viharāmī』』ti paridīpitena vesārajjena. Dutiyasiddhīti dutiyassa 『『sammāsambuddho』』ti padassa atthasiddhi buddhattasiddhi tassa tadatthabhāvato. Tatiyacatutthehīti vuttanayeneva tatiyacatutthabhūtehi 『『ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyāti, tatra…pe… viharāmī』』ti ca 『『yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyāti, tatra…pe… viharāmī』』ti (a. ni. 4.8; ma. ni. 1.150) ca paridīpitehi vesārajjehi. Tatiyasiddhīti tatiyassa 『『vivaṭṭacchadā』』ti padassa atthasiddhi vivaṭṭacchadatthasiddhi tehi tassa pākaṭabhāvatoti attho. 『『Yāthāvato antarāyikaniyyānikadhammāpadesena hi satthu vivaṭṭacchadabhāvo loke pākaṭo ahosī』』ti (dī. ni. ṭī. 1.258) ācariyena vuttaṃ, vivaṭṭacchadabhāveneva antarāyikaniyyānikadhammadesanāsiddhito 『『tatiyena tatiyacatutthasiddhī』』tipi vattuṃ yujjati.

Evaṃ padattayavacane catuvesārajjavasena payojanaṃ dassetvā idāni cakkhuttayavasenapi dassento 『『purimañcā』』tiādimāha. Tattha ca-saddo upanyāsattho. Purimaṃ 『『araha』』nti padaṃ bhagavato heṭṭhimamaggaphalattayañāṇasaṅkhātaṃ dhammacakkhuṃ sādheti kilesārīnaṃ, saṃsāracakkassa arānañca hatabhāvadīpanato. Dutiyaṃ 『『sammāsambuddho』』ti padaṃ āsayānusayaindriyaparopariyattañāṇasaṅkhātaṃ buddhacakkhuṃ sādheti sammāsambuddhasseva taṃsambhavato. Tadetañhi ñāṇadvayaṃ sāvakapaccekabuddhānaṃ na sambhavati. Tatiyaṃ 『『vivaṭṭacchadā』』ti padaṃ sabbaññutaññāṇasaṅkhātaṃ samantacakkhuṃ sādheti savāsanasabbakilesappahānadīpanato. 『『Sammāsambuddho』』ti hi vatvā 『『vivaṭṭacchadā』』ti vacanaṃ sammāsambuddhabhāvāya savāsanasabbakilesappahānaṃ vibhāvetīti. 『『Ahaṃ kho pana tāta ambaṭṭha mantānaṃ dātā』』ti idaṃ appadhānaṃ, 『『tvaṃ mantānaṃ paṭiggahetā』』ti idameva padhānaṃ samuttejanāvacananti sandhāya 『『tvaṃ mantānaṃ paṭiggahetāti iminā』ssa mantesu sūrabhāvaṃ janetī』』ti vuttaṃ, lakkhaṇavibhāvane visadañāṇatāsaṅkhātaṃ sūrabhāvaṃ janetīti attho.

我來將這段巴利文直譯成簡體中文： 1.150) 世尊說次第第二"稱漏盡者'此等漏未盡',那裡實沙門或婆羅門或天或魔或梵或世間任何以法責我此相諸比丘我不見,諸比丘我不見此相得安穩得無畏得無畏住"顯示無畏。"前成就"是前"應供"語義成就阿羅漢成就,因為第二無畏是彼義以彼無畏彼義成就意思。因為說"稱漏盡者'此等漏未盡'"等第二無畏是說"因遠離煩惱"等"應供"語義。從彼也知"如以第二無畏前成就,如是以前義也第二無畏成就"。如是作以此法依四無畏三語說顯示目的成立。因為若異此因為無某目的此語這裡不應說。此法在余也。 "以第一"是如說法第一"稱正等覺'此等法未正覺',那裡..."等顯示無畏。"第二成就"是第二"正等覺"語義成就佛性成就因為彼是彼義。"以第三第四"是如說法第三第四"說此等障法,受用不足為障,那裡..."和"為彼義說法,彼不導行者正盡苦,那裡..."等顯示無畏。"第三成就"是第三"離障"語義成就離障義成就因為以彼顯明意思。"因為如實說障出離法師離障性在世顯明"師說,因為以離障性成就障出離法說"以第三第三第四成就"也應說。 如是顯示三語說依四無畏目的現以三眼也顯示說"前"等。那裡"和"字為引導義。前"應供"語成就世尊下三道果智名法眼因為顯示破煩惱敵和輪軸。第二"正等覺"語成就意樂隨眠根上下智名佛眼因為唯正等覺有彼。因為此二智聲聞辟支佛不有。第三"離障"語成就名為一切知智遍眼因為顯示舍有習氣一切煩惱。因為說"正等覺"說"離障"語顯示正等覺性舍有習氣一切煩惱。"但我孩子暗婆吒是咒施與者"此非主要,"你是咒領受者"唯此主要激勵語關涉說"以'你是咒領受者'此生他咒勇健性"說,意思是生相顯示清凈智名勇健性。

259.Evaṃbhoti ettha evaṃ-saddo vacanasampaṭicchane nipāto, vacanasampaṭicchanañcettha tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāma, tvaṃ mantānaṃ paṭiggahetāti ca evaṃ pavattassa pokkharasātino vacanassa sampaṭiggaho. 『『Tassattho』』tiādināpi hi tadevatthaṃ dasseti. Tathā ca vuttaṃ 『『brāhmaṇassa pokkharasātissa paṭissutvā』』ti, taṃ panesa ācariyassa samuttejanāya lakkhaṇesu vigatasammohabhāvena buddhamante sampassamānattā vadatīti dassento 『『sopī』』tiādimāha. Tattha 『『tāyāti tāya yathāvuttāya samuttejanāyā』』ti (dī. ni. ṭī. 1.259) ācariyena vuttaṃ, adhunā pana potthakesu 『『tāya ācariyakathāyā』』ti pāṭho dissati. Atthato cesa aviruddhoyeva. Mantesu satisamuppādikā hi kathā samuttejanāti.

Ayānabhūminti yānassa abhūmiṃ, yānena yātumasakkuṇeyyaṭṭhānabhūtaṃ, dvārakoṭṭhakasamīpaṃ gantvāti attho.

Avisesena vuttassapi vacanassa attho aṭṭhakathāpamāṇato visesena gahetabboti āha 『『ṭhitamajjhanhikasamaye』』ti. Sabbesamāciṇṇavasena paṭhamanayaṃ vatvā padhānikānameva āveṇikāciṇṇavasena dutiyanayo vutto. Divāpadhānikāti divāpadhānānuyuñjanakā, divasabhāge samaṇadhammakaraṇatthaṃ te evaṃ caṅkamantīti vuttaṃ hoti. Tenāha 『『tādisānañhī』』tiādi. 『『Pariveṇato pariveṇamāgacchanto papañco hoti, pucchitvāva pavisissāmī』』ti ambaṭṭhassa tadupasaṅkamanādhippāyaṃ vibhāvento 『『so kirā』』tiādimāha.

1. Abhiññātakule jāto abhiññātakolañño. Kāmañca vakkhamānanayena pubbe ambaṭṭhakulamapaññātaṃ, tadā pana paññātanti āha 『『tadā kirā』』tiādi. Rūpajātimantakulāpadesehīti 『『ayamīdiso』』ti apadisanahetubhūtehi catūhi rūpajātimantakulehi. Yena te bhikkhū cintayiṃsu, tadadhippāyaṃ āvi kātuṃ 『『yo hī』』tiādi vuttaṃ. Avisesato vuttampi visesato viññāyamānatthaṃ sandhāya bhāsitavacananti dasseti 『『gandhakuṭiṃ sandhāyā』』ti iminā. Evamīdisesu.

Aturitoti avegāyanto, 『『aturanto』』tipi pāṭho, soyevattho. Kathaṃ pavisanto ataramāno pavisati nāmāti āha 『『saṇika』』ntiādi. Tattha padappamāṇaṭṭhāneti dvinnaṃ padānaṃ antare muṭṭhiratanapamāṇaṭṭhāne. Sinduvāro nāma eko pupphūpagarukkho, yassa setaṃ pupphaṃ hoti, yo 『『nigguṇḍī』』 tipi vuccati. Pamukhanti gandhakuṭigabbhapamukhaṃ. 『『Kuñcikacchiddasamīpe』』ti vuttavacanaṃ samatthetuṃ 『『dvāraṃ kirā』』tiādi vuttaṃ.

我來將這段巴利文直譯成簡體中文： 259."如是尊"這裡"如是"詞在領受語虛詞,這裡領受語是"如是我們將知彼尊者喬答摩,你是咒領受者"如是轉波庫羅娑提語領受。因為以"它義"等也顯示那義。如是說"答應婆羅門波庫羅娑提",但他因為以師激勵無迷於相見佛咒說顯示說"他也"等。那裡師說"以它是以它如所說激勵",但現在經本見"以它師語"誦本。義不違。因為在咒生起念語是激勵。 "非乘地"是乘非地,乘不能去處成,意思是去門閣近。 雖總說語依註釋量應特別取說"住中午時"。依一切人行說第一法后依主要人特行說第二法。"晝主要者"是從事晝主要,意思是他們為晝分行沙門法如是經行。所以說"因為如是"等。顯示暗婆吒"從精舍到精舍來遲緩,問了才進"彼近意說"他傳說"等。 260."生著名族"是著名族。雖然依將說法前暗婆吒族不著名,但那時著名說"那時傳說"等。"以色生咒族顯示"是成為"此如是"顯示因四色生咒族。為顯明諸比丘所思彼意說"因為誰"等。顯示雖總說語關涉特別可知義說話以"關涉香室"此。如是此等。 "不急"是不急行,"不疾"也誦本,同義。問如何進是名不急進說"緩"等。那裡"一步量處"是二步間拳寶量處。"辛頭婆"名一花草樹,有白花,也說"尼軍地"。"前"是香室室前。為成立"鑰孔近"說語說"門傳說"等。

261.『『Dānaṃ dadamānehī』』ti iminā pāramitānubhāvena sayameva dvāravivaraṇaṃ dasseti.

Bhagavatā saddhiṃ sammodiṃsūti ettha samatthena saṃ-saddena viññāyamānaṃ bhagavato tehi saddhiṃ paṭhamaṃ pavattamodatāsaṅkhātaṃ neyyatthaṃ dassento 『『yathā』』tiādimāha. Bhagavāpi hi 『『kacci bho māṇavā khamanīyaṃ, kacci yāpanīya』』ntiādīni pucchanto tehi māṇavehi saddhiṃ pubbabhāsitāya paṭhamaññeva pavattamodo ahosi. Samappavattamodāti bhagavato tadanukaraṇena samaṃ pavattasaṃsandanā. Tadatthaṃ saha upamāya dassetuṃ 『『sītodakaṃ viyā』』tiādi vuttaṃ. Tattha paramanibbutakilesadarathatāya bhagavato sītodakasadisatā, anibbutakilesadarathatāya ca māṇavānaṃ uṇhodakasadisatā daṭṭhabbā. Sammoditanti saṃsanditaṃ. Mudasaddo hettha saṃsandaneyeva, na pāmojje, evañhi yathāvuttaupamāvacanaṃ samatthitaṃ hoti. Tathā hi vuttaṃ 『『ekībhāva』』nti, sammodanakiriyāya samānataṃ ekarūpatanti attho.

Khamanīyanti 『『catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ kacci khamituṃ sakkuṇeyya』』nti pucchanti, yāpanīyanti āhārādipaccayapaṭibaddhavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ, sīsarogādiābādhābhāvena kacci appābādhaṃ, dukkhajīvikābhāvena kacci appātaṅkaṃ, taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ, tadanurūpabalayogato kacci balaṃ, sukhavihāraphalasabbhāvena kacciphāsuvihāro atthīti sabbattha kacci-saddaṃ yojetvā attho veditabbo. Balappattā pīti pītiyeva. Taruṇā pīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanikaṃ, tadeva sammodaniyaṃ ka-kārassa ya-kāraṃ katvā. Sammodetabbato sammodanīyanti imamatthaṃ dasseti 『『sammodituṃ yuttabhāvato』』ti iminā. Evaṃ ācariyehi vuttaṃ. Sammodituṃ arahatīti sammodanikaṃ, tadeva sammodaniyaṃ yathāvuttanayenāti imamatthampi dassetīti daṭṭhabbaṃ. 『『Sāretu』』nti etassa 『『nirantaraṃ pavattetu』』nti atthavacanaṃ. Saritabbabhāvatoti anussaritabbabhāvato. 『『Sāretuṃ arahatī』』ti atthe yathāpadaṃ dīghena 『『sāraṇīya』』nti vuttaṃ. 『『Saritabba』』nti atthe pana 『『saraṇīya』』nti vattabbe dīghaṃ katvā 『『sāraṇīya』』nti vuttanti veditabbaṃ. Evaṃ saddato atthaṃ dassetvā idāni atthamattato dassetuṃ 『『suyyamānasukhato』』tiādi vuttaṃ. Tattha suyyamānasukhatoti āpāthamadhurattamāha, anussariyamānasukhatoti vimaddaramaṇīyattaṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyaṃ, atthaparisuddhatāyāti atthassa nirupakkilesattaṃ. Anekehi pariyāyehīti anekehi kāraṇehi.

我來將這段巴利文直譯成簡體中文： 261."以施捨給予"以此顯示以波羅蜜威力自開門。 "與世尊歡喜"這裡以有力"sam"字理解為顯示世尊與他們最初轉喜說"如"等。因為世尊也問"嘿諸學童可忍耐,可維持"等與諸學童先說最初轉喜。"同轉喜"是與世尊隨作平等轉相順。為顯示彼義與譬喻說"如冷水"等。那裡應見因為最高寂滅煩惱熱故世尊似冷水,因為未滅煩惱熱故學童似熱水。"歡喜"是相順。因為這裡喜字只在相順,不在喜悅,如是如所說譬喻語成立。如是說"一性",意思是歡喜作平等一相。 "可忍耐"問"四輪九門身機因多苦自性難耐可能忍耐",可維持問依食等緣轉活命名為長續可能維持,因為無頭痛等病可少病,因為無苦活命可少惱,因為此此事作起輕安可輕起,從隨順力結合可力,因為有樂住果可樂住結合一切"可"字應知義。"得力喜"只是喜。"幼喜"是歡。能生作歡喜為可歡喜,那即可歡喜作k音為y音。顯示因為應歡喜為可歡喜義以"因為適合歡喜"此。如是師說。應歡喜為可歡喜,那即可歡喜如所說法此義也應見顯示。"令憶"這說"令無間轉"義。"因為應憶性"是因為應隨憶性。在"應令憶"義如語長說"可令憶"。但在"應憶"義應說"可憶"作長說"可令憶"應知。如是顯示從語義現顯示只義說"因為聞樂"等。那裡"因為聞樂"說順耳甜,"因為憶樂"說揉適意。"因為語清凈"是以自性語彼語言巧,"因為義清凈"是義無垢。"以種種方便"是以種種因。

Apasādessāmīti maṅkuṃ karissāmi. Ubhosu khandhesu sāṭakaṃ āsajjetvā kaṇṭhe olambanaṃ sandhāya 『『kaṇṭhe olambitvā』』ti vuttaṃ. Dussakaṇṇaṃ gahetvāti nivatthasāṭakassa koṭiṃ ekena hatthena gahetvā. Caṅkamitumāruhanaṃ sandhāya 『『caṅkamaṃ abhiruhitvā』』ti āha. Dhātusamatāti rasādidhātūnaṃ samāvatthatā, arogatāti attho. Pāsādikatthanti pasādajananatthaṃ 『『gatagataṭṭhāne』』ti iminā sambandho. 『『Pāsādikattā』』tipi pāṭho, tassattho – aṅgapaccaṅgānaṃ pasādāvahattāti, 『『uppannabahumānā』』ti iminā sambandho. Uppaṇḍanakathanti avahasitabbatāyuttakathaṃ. 『『Anācārabhāvasāraṇīya』』nti tassa visesanaṃ, anācārabhāvena sāraṇīyaṃ 『『anācāro vatāya』』nti saritabbakanti attho.

1. Kātuṃ dukkaramasakkuṇeyyaṃ kiccamayaṃ ārabhīti dassetuṃ 『『bhavaggaṃ gahetukāmo viyā』』tiādi vuttaṃ. Asakkuṇeyyañhetaṃ sadevakenapi lokena, yadidaṃ bhagavato apasādanaṃ. Tenāha 『『aṭṭhāne vāyamatī』』ti. Handa tena saddhiṃ mantemīti evaṃ aṭṭhāne vāyamantopi ayaṃ bālo 『『mayi kiñci akathente mayā saddhiṃ uttari kathetumpi na visahatī』』ti mānameva paggaṇhissati, kathente pana kathāpasaṅgenassa jātigotte vibhāvite mānaniggaho bhavissati, 『『handa tena saddhiṃ mantemī』』ti bhagavā ambaṭṭhaṃ māṇavaṃ etadavocāti attho. Ācārasamācārasikkhāpanena ācariyā, tesaṃ pana ācariyānaṃ pakaṭṭhā ācariyāti pācariyā yathā 『『papitāmaho』』ti imamatthaṃ dassetuṃ 『『ācariyehi ca tesaṃ ācariyehi cā』』ti vuttaṃ.

Paṭhamaibbhavādavaṇṇanā

我來將這段巴利文直譯成簡體中文： "我將貶低"是我將使羞愧。關涉"在肩上披衣懸于頸"說"懸于頸"。"取衣角"是以一手取所穿衣端。關涉登上經行說"登上經行"。"界平等"是味等界平等性,意思是無病。"為莊嚴"是為生凈信與"在所去處"此相關。"因莊嚴"也誦本,它義是因肢支引凈信,與"生尊敬"此相關。"戲論語"是適合譏笑語。"非行狀憶念"是它修飾語,以非行狀可憶念意思是"這確實是非行狀"應憶念。 262.他開始難作不能作事顯示說"如欲取有頂"等。因為這是天人世間也不能,即是貶低世尊。所以說"努力非處"。"來我與他論"意思是如是努力非處此愚人"我不說任何與我更不敢說"只增上慢,但說時以語機緣顯明他生族抑慢將有,世尊對暗婆吒學童說"來我與他論"。以行儀教導為師,但彼等師之上師為上師如"曾祖父"顯示此義說"以諸師和彼等諸師"。 第一賤人語釋

1. Kiñcāpi 『『sayāno vā』』tiādivacanaṃ na vattabbaṃ, mānavasena pana yugaggāhaṃ karonto vadatīti dassento 『『kāmaṃ tīsū』』tiādimāha. Tattha tīsu iriyāpathesūti ṭhānagamananisajjāsu. Tesveva hi ācariyena saddhiṃ sallapitumarahati, na tu sayane garukaraṇīyānaṃ sayānānampi sammukhā garukārehi sayanassa akattabbabhāvato. Kathāsallāpanti kathāvasena yugaggāhakaraṇatthaṃ sallapanaṃ. Sayānena hi ācariyena saddhiṃ sayānassa kathā nāma ācāro na hoti, tathāpetaṃ itarehi sadisaṃ katvā kathanaṃ idha kathāsallāpo.

Yaṃ panetaṃ 『『sayāno vā hi bho gotama brāhmaṇo sayānena brāhmaṇena saddhiṃ sallapitumarahatī』』ti vuttassa sallāpassa anācārabhāvavibhāvanaṃ satthārā ambaṭṭhena saddhiṃ kathentena kataṃ, taṃ pāḷivasena saṅgītimanāruḷhampi agarahitāya ācariyaparamparāya yāvajjatanā samābhatanti 『『ye ca kho te bho gotamā』』tiādikāya uparipāḷiyā sambandhabhāvena dassento 『『tato kirā』』tiādimāha. Gorūpanti go nūna rūpakavasena vuttattā, rūpasaddassa ca tabbhāvavuttito. Yadi ahīḷento bhaveyya, 『『muṇḍā samaṇā』』ti vadeyya, hīḷento pana garahatthena ka-saddena padaṃ vaḍḍhetvā 『『muṇḍakā samaṇakā』』ti vadatīti dassetuṃ 『『muṇḍe muṇḍā』』tiādi vuttaṃ. Ibbhāti gahapatikāti atthamattavacanaṃ, saddato pana ibhassa payogo ibho uttarapadalopena, taṃ ibhaṃ arahantīti ibbhā dvittaṃ katvā. Kiṃ vuttaṃ hoti – yathā sobhanaṃ gamanato ibhasaṅkhāto hatthivāhanabhūto parassa vasena pavattati, na attano, evametepi brāhmaṇānaṃ sussūsakā suddā parassa vasena pavattanti, na attano, tasmā ibhasadisapayogatāya ibbhāti. Te pana kuṭumbikatāya gharavāsino gharasāmikā hontīti atthamattaṃ dasseti 『『gahapatikā』』ti iminā.

Kaṇhāti kaṇhajātikā. Dvijā eva hi suddhajātikā, na itareti tassādhippāyo. Tenāha 『『kāḷakā』』ti. Pitāmahabhāvena ñātibandhavattā bandhu. Tenāha 『『pitāmahoti voharantī』』ti. Apaccāti puttā. Mukhato nikkhantāti brāhmaṇānaṃ pubbapurisā brahmuno mukhato nikkhantā, ayaṃ tesaṃ paṭhamuppattīti adhippāyo. Sesapadesupi eseva nayo. Ayaṃ panettha viseso – 『『ibbhā kaṇhā』』ti vatvā 『『bandhupādāpaccā』』ti vadanto kulavasena samaṇā vessakulapariyāpannā, paṭhamuppattivasena pana brahmuno piṭṭhipādato nikkhantā, na pakativessā viya nābhitoti dassetīti, idaṃ panassa 『『mukhato nikkhantā』』tiādivacanatopi ativiya asamavekkhitapubbavacanaṃ catuvaṇṇapariyāpannasseva samaṇabhāvasambhavato. Aniyametvāti avisesetvā, anuddesikabhāvenāti attho.

Mānameva nissāya kathesīti mānamevāpassayaṃ katvā attānaṃ ukkaṃsento, pare ca vambhento 『『muṇḍakā samaṇakā』』tiādivacanaṃ kathesi. Jānāpessāmīti attano gottapamāṇaṃ yāthāvato vibhāvanena viññāpessāmi. Atthoti hitaṃ, icchitavatthu vā, taṃ pana kattabbakiccamevāti vuttaṃ 『『āgantvā kattabbakiccasaṅkhāto attho』』ti, so etassa atthīti atthikaṃ yathā 『『daṇḍiko』』ti. Dutiyassapi puggalavācakassa tadassatthipaccayassa vijjamānattā paṭhamena tadārammaṇikacittameva viññāyatīti āha 『『tassa māṇavassa citta』』nti. Atthikamassa atthīti atthikavā yathā 『『guṇavā』』ti.

我來將這段巴利文直譯成簡體中文： 263.雖然"或臥"等語不應說,但以慢作等比說顯示說"雖在三"等。那裡"在三威儀"是住行坐。因為只在彼等應與師談,但不在臥因為對應尊重者臥者也不應面前臥尊重。"語談"是為作等比以語談。因為臥與臥師語名非行,如是這與他等作相似說這裡語談。 但這說"因為尊者喬答摩臥婆羅門與臥婆羅門應談"所說談非行顯示師與暗婆吒談作,它雖未上經典但由不呵師相續至今帶來顯示以"尊者喬答摩彼等"等上經相關說"然後傳說"等。"如牛"是因為實如牛相說,和相字說彼性。如果不輕視說"禿沙門",但輕視以呵義增ka字語說"小禿小沙門"顯示說"禿禿"等。"賤民是居士"是隻義語,但語是象用象後分略,應彼象為賤民作重。什麼所說 - 如以美行從象名象乘從他轉不從自,如是這等婆羅門仆首陀羅從他轉不從自,所以從象相用為賤民。但他們因為居家為家主顯示只義以"居士"此。 "黑"是黑生。因為只再生凈生非他此意。所以說"黑"。因為曾祖父性親屬為親。所以說"稱曾祖父"。"後裔"是子。"從口出"是婆羅門祖先從梵天口出,此意是他們最初生。余語也此法。但這這裡差別 - 說"賤民黑"說"親足後裔"顯示依族沙門屬吠舍族,但依最初生從梵天足背出不如常吠舍從臍,但這他"從口出"等語也極不觀察前語因為只屬四姓有沙門性。"不限定"是不特別,意思是無指示性。 "只依慢說"是隻依慢舉自輕他說"小禿小沙門"等語說。"我將令知"是以如實顯示自姓量令知。"義"是利,或所欲事,但它只應作事說"來應作事名義",它有此為有義如"有杖"。因為有第二說人彼有義詞第一彼所緣心只理解說"彼學童心"。有義有此為有義如"有德"。

『『Yāyeva kho panatthāyā』』ti liṅgavipallāsavasena vuttanti dasseti 『『yeneva kho panatthenā』』ti iminā. Tenevāha 『『tameva atthanti idaṃ purisaliṅgavaseneva vutta』』nti. Tattha hi sābhāvikaliṅgatādassanena idha asābhāvikaliṅgatāsiddhīti. Ayaṃ panettha aṭṭhakathāto aparo nayo – yāya atthāyāti pulliṅgavaseneva tadatthe sampadānavacanaṃ, yassa kattabbakiccasaṅkhātassa atthassa atthāyāti atthoti. Assāti ambaṭṭhassa dassetvāti sambandho. Aññesaṃ santikaṃ āgatānanti garuṭṭhāniyānaṃ santikamupagatānaṃ sādhurūpānaṃ. Vattanti tesaṃ samāciṇṇaṃ. Pakaraṇatoyeva 『『ācariyakule』』ti attho viññāyati, 『『avusitavā』』ti ca asikkhitabhāvoyeva vohāravasena vutto yathā taṃ cīvaradānaṃ ticīvarena acchādesīti. Tenāha 『『ācariyakule avusitavā asikkhito』』ti. Asikkhitattā eva appassuto, 『『vusitamānī』』ti ca padāpekkhāya apariyositavacanattā samānoti pāṭhasesoti dasseti 『『appassutova samāno』』ti iminā. Bāhusaccañhi nāma yāvadeva upasamatthaṃ icchitabbaṃ, tadabhāvato panāyaṃ ambaṭṭho avusitavā asikkhito appassutoti viññāyatīti evampi atthāpattito kāraṇaṃ vibhāvento āha 『『kimaññatra avusitattā』』ti. Imampi sambandhaṃ dīpeti 『『etassa hī』』tiādinā. Yathārutato pana pharusavacanasamudācārena anupasamakāraṇadassanametaṃ. Tatrāyaṃ yojanā – 『『kimaññatra avusitattā』』ti idaṃ kāraṇaṃ etassa ambaṭṭhassa pharusavacanasamudācāre kāraṇanti. 『『Pharusavacanasamudācārenā』』tipi pāṭho, tathā samudācāravasena vuttaṃ kāraṇanti attho. Evampi yojenti – avusitattā avusitabhāvaṃ aññatra ṭhapetvā etassa evaṃ pharusavacanasamudācāre kāraṇaṃ kimaññaṃ atthīti. Purimayojanāvettha yuttatarā yathāpāṭhaṃ yojetabbato. 『『Aññatrā』』ti nipātayogato avusitattāti upayogatthe nissakkavacanaṃ. Tadeva kāraṇaṃ samattheti 『『ācariyakule』』tiādinā.

我來將這段巴利文直譯成簡體中文： "但為何義"顯示依性別變化說以"但為何義"此。所以說"此依男性說'彼義'"。因為那裡以見自然性別這裡非自然性別成就。但這這裡從註釋另法 - "為何義"只依男性彼義與格語,為何名應作事義意思。"他"與"暗婆吒顯示"相關。"來他等處"是來尊重處善類。"行"是他們慣行。從上下文就知"在師族"義,"未住"和以說法說未學如那以三衣佈施衣。所以說"在師族未住未學"。因為未學即少聞,和依"作住慢"語未完成說同餘句顯示以"只少聞"此。因為多聞名只為寂滅應欲,但因為無此此暗婆吒理解為未住未學少聞如是也從義得顯示因說"豈非從未住"。顯示此相關以"因為他"等。但依如說以粗語轉顯示非寂滅因。那裡此結合 - "豈非從未住"此因是他暗婆吒粗語轉因。"以粗語轉"也誦本,意思是依如是轉說因。如是也結合 - 從未住置未住性余他如是粗語轉因何其他。這裡前結合更適應依如誦本應結合。因為"從"虛詞結合"從未住"離格在賓格義。以"在師族"等成就彼因。

1. Kodhasaṅkhātassa parassa vasānugatacittatāya asakamano. Mānanimmadanatthanti mānassa nimmadanatthaṃ abhimaddanatthaṃ, amadanatthaṃ vā, mānamadavirahatthanti attho. Dosaṃ uggiletvāti sinehapānena kilinnaṃ vātapittasemhadosaṃ ubbamanaṃ katvā. Gottena gottanti ambaṭṭheneva bhagavatā puṭṭhena vuttena sāvajjena purātanagottena adhunā anavajjasaññitaṃ gottaṃ. Kulāpadesena kulāpadesanti etthāpi eseva nayo. Uṭṭhāpetvāti sāvajjato uṭṭhahanaṃ katvā, uddharitvāti vuttaṃ hoti. Gottañcettha ādipurisavasena, kulāpadeso pana tadanvaye uppannābhiññātapurisavasena gahetabbo yathā 『『ādicco māghavo』』ti. Sākiyānañhi ādiccagottaṃ aditiyā nāma devadhītāya puttabhūtaṃ ādipurisaṃ pati hoti, taṃ 『『gotamagotta』』ntipi vadanti. Yathāha pabbajjāsutte –

『『Ādiccā nāma gottena, sākiyā nāma jātiyā;

Tamhā kulā pabbajitomhi, na kāme abhipatthaya』』nti. (su. ni. 425);

Māghavakulaṃ pana tadanvaye abhiññātaṃ macalagāmikapurisaṃ pati hotīti. Gottamūlassa gārayhatāya amānavatthubhāvapavedanato 『『mānaddhajaṃ mūle chetvā nipātessāmī』』ti vuttaṃ. Ghaṭṭentoti jātigottavasena omasanto. Hīḷentoti hīḷanaṃ garahaṃ karonto. 『『Caṇḍā bho gotama sakyajātī』』tiādinā sākiyesu caṇḍabhāvādidosaṃ pāpitesu samaṇopi gotamo pāpito bhavissatīti adhippāyo.

Yasmiṃ mānussayakodhussayā aññamaññūpatthaddhā, so 『『caṇḍo』』ti vuccatīti dasseti 『『mānanissitakodhayuttā』』ti iminā, pakatūpanissayārammaṇavasena cettha nissitabhāvo, na sahajātādivasena. Kharāti cittena, vācāya ca kakkhaḷā. Lahukāti taruṇā avuddhakammā. Tenāha 『『appakenevā』』tiādi. Alābukaṭāhanti lābuphalassa abhejjakapālaṃ. Aṭṭhakathāmuttakanayaṃ dassetuṃ 『『bhassāti sāhasikāti keci vadanti, sārambhakāti apare』』ti (dī. ni. ṭī. 1.264) ācariyena vuttaṃ. Samānāti hontā bhavamānāti asasaddavasenatthoti āha 『『santāti purimapadasseva vevacana』』nti. Na sakkarontīti sakkāraṃ na karontīti atthameva viññāpeti 『『na brāhmaṇāna』』ntiādinā. Apacitikammanti paṇipātakammaṃ. 『『Yadime sakyā』』ti pacchimavākye ya-saddassa kiriyāparāmasanassa aniyamassa 『『tayidaṃ bho gotamā』』ti purimavākye ta-saddena niyamanaṃ veditabbanti āha 『『yaṃ ime sakyā』』tiādi. Nānulomanti attano jātiyā na anucchavikaṃ.

Dutiyaibbhavādavaṇṇanā

1. Sandhāgārapadanibbacanaṃ heṭṭhā vuttameva. Tadā abhisittasakyarājūnampi bahutaṃ sandhāyāha 『『abhisittasakyarājāno』』ti. Kāmañhi sakyarājakule yo sabbesaṃ vuddhataro, samattho ca, so eva abhisekaṃ labhati . Ekacco pana abhisitto samāno 『『idaṃ rajjaṃ nāma bahukiccaṃ bahubyāpāra』』nti tato nibbijja rajjaṃ vayasā anantarassa niyyāteti, kadāci sopi aññassāti evaṃ paramparāniyyātanavasena tadā bahū abhisittapubbā sakyarājāno hontīti idaṃ ācariyassābhimataṃ (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 264.因為隨順他人名為忿的心性而無自在。"為調伏慢"是為調伏慢為壓制,或為不醉,意思是為離慢醉。"吐過"是使受粘液飲潤的風膽痰過上吐。"以姓姓"是以暗婆吒問世尊所說有過古姓現無過名姓。"以家族稱家族"這裡也此法。"舉"是從有過舉起,意思是拔除。這裡姓依始祖,但家族稱依彼族生著名人應取如"阿迪遮摩迦瓦"。因為釋迦阿迪遮姓是對名為阿迪蒂天女子為始祖,它也說"喬答摩姓"。如說入定經： "姓氏名阿迪遮,種族名釋迦; 從彼族我出家,不願求欲樂。" 但摩迦瓦族對彼族著名馬卡拉村人為始祖。因為顯示姓根可呵為無慢事說"我將砍慢幢于根倒"。"擊"是依生姓輕。"輕視"是作輕視呵。以"尊者喬答摩釋迦種暴"等對釋迦令得暴等過沙門喬答摩也將得意。 以"依慢結忿"此顯示依慢隨眠忿隨眠互相支撐說"暴",這裡依自然親依所緣依,非俱生等依。"粗"是以心語粗硬。"輕"是年少未成業。所以說"只以少"等。"葫蘆殼"是葫蘆果不破殼。顯示離註釋法師說"有說是暴力者,他說是有勵者"。"相同"是有存在依a聲義說"前語同義語"。"不恭敬"以"不對婆羅門"等只令知義。"敬業"是禮拜業。應知"這些釋迦"后語ya字動作泛指以"此尊者喬答摩"前語ta字限定說"這些釋迦"等。"不適"是對自生不適合。 第二賤民語釋 265.集會所語釋前已說。關涉當時也多已灌頂釋迦王說"已灌頂釋迦王"。雖然釋迦王族誰一切最長具能,他才得灌頂。但某已灌頂"此名王多事多事務"厭離從此付年次,有時他也另此如是依相續付當時有多曾灌頂釋迦王此是師所許。

1.265). Apica yathārahaṃ ṭhānantaresu abhisittasakyarājūnampi bahutaṃ sandhāya evamāhātipi yujjati. Te hi 『『rājāno』』ti vuccanti. Yathāha –

『『Rājāno nāma pathabyārājā, padesarājā, maṇḍalikā, antarabhogikā, akkhadassā, mahāmattā, ye vā pana chejjabhejjaṃ karontā anusāsanti, ete rājāno nāmā』』ti (pārā. 92).

Saṃhārimehi vāḷarūpehi kato pallaṅko, bhaddapīṭhaṃ vettāsanaṃ. Mihitamattaṃ hasitamattaṃ. Anuhasantīti mamuddesikaṃ mahāhasitaṃ karonti, idañhi 『『anujagghantā』』ti etassa saṃvaṇṇanāpadaṃ. Jagghasaddo ca mahāhasane pavattati 『『na ujjagghikāya antaraghare gamissāmī』』tiādīsu (pāci. 586) viya.

Kaṇhāyanato paṭṭhāya paramparāgataṃ kulavaṃsaṃ anussavavasena jānanti. Kulābhimānino hi yebhuyyena paresaṃ uccāvacaṃ kulaṃ tathā tathā udāharanti, attano ca kulavaṃsaṃ jānanti, evaṃ ambaṭṭhopi, tathā hesa parato bhagavatā pucchito vajirapāṇi bhayena attano kulavaṃsaṃ yāthāvato kathesīti. Olambetvāti hatthisoṇḍasaṇṭhānādinā sāṭakaṃ avalambetvā. Tatoti tathājānanato, gamanato ca. Mamaññeva maññeti mamameva anujagghantā maññe.

Tatiyaibbhavādavaṇṇanā

266.Khettaleḍḍūnanti khette kasanavasena uṭṭhāpitamattikākhaṇḍānaṃ. Leḍḍukānamantare nivāsitattā 『『leḍḍukikā』』 icceva (dī. ni. ṭī. 1.266) saññātā khuddakasakuṇikā. Majjhimapaṇṇāsake leḍḍukikopamasuttavaṇṇanāyaṃ 『『cātakasakuṇikā』』ti (ma. ni. aṭṭha. 3.150) vuttā, nighaṇṭusatthesu pana taṃ 『『lāpasakuṇikā』』ti vadanti. Kodhavasena laggitunti upanayhituṃ, āghātaṃ bandhitunti attho.

『『Amhe haṃsakoñcamorasame karotī』』ti vadanto heṭṭhā gahitaṃ 『『na taṃ koci haṃso vā koñco vā moro vā āgantvā kiṃ tvaṃ lapasīti nisedhetī』』ti idampi vacanaṃ saṅgītimanāruḷhaṃ tadā bhagavatā vuttamevāti dasseti. Tadā vadantoyeva hi evaṃ karotīti vattumarahati. 『『Evaṃ nu te』』tiādivacanaṃ, 『『avusitavāyevā』』tiādivacanañca mānavasena samaṇena gotamena vuttanti ambaṭṭho maññatīti adhippāyenāha 『『nimmāno dāni jātoti maññamāno』』ti.

Dāsiputtavādavaṇṇanā

我來將這段巴利文直譯成簡體中文： 1.265)又依相應位已灌頂釋迦王也多關涉如是說也適合。因為他們說"王"。如說： "名王是地王、地方王、小王、中間享者、判官、大臣,或作裁判教誡,這等名王。" 以可集虎像作胡牀,吉祥座藤座。"微笑"是少笑。"隨笑"是對我作大笑,因為此是"隨笑"此釋語。笑字在大笑轉如"不以大笑入屋內"等。 從黑衍那來依相續來家族依傳聞知。因為多依家慢對他人高低家族如是如是說,和知自家族,如是暗婆吒也,如是他后被世尊問因金剛手怖如實說自家族。"垂"是以象鼻狀等垂布。"從彼"是從如是知,和從行。"想只我"是想只隨笑我。 第三賤民語釋 266."田土塊"是田依耕起土塊。因為住土塊間名"土塊鳥"就如是知小鳥。中分五十土塊鳥喻經注說"遮塔卡鳥",但義書中說它"拉帕鳥"。"依忿縛"是結,意思是結怨。 說"令我們如鵝孔雀"說下取"無任何鵝或孔雀或孔雀來'你為何語'阻止"此語雖未上結集當時世尊說顯示。因為當時說才應說如是作。"如是你"等語,和"只未住"等語是依慢沙門喬答摩說暗婆吒想意說"今生無慢想"。 婢子語釋

267.Nimmādetīti a-kārassa ā-kāraṃ katvā niddeso ummāde madasaddena nipphannattāti dasseti 『『nimmadetī』』ti iminā. Nimmāneti vigatamāne. Yadi panāhaṃ gottaṃ puccheyyaṃ sādhu vatāti attho. Pākaṭaṃ kātukamyatāya tikkhattuṃ mahāsaddena avoca. Kasmā avocāti pana asuddhabhāvaṃ jānantassāpi tathāvacane kāraṇapucchā. Gottabhūtaṃ nāmameva adhippetaṃ, na visuṃ gottanti āha 『『mātāpettikanti mātāpitūnaṃ santaka』』nti. Gottañhi pitito laddhabbaṃ pettikameva, na mātāpettikaṃ. Na hi brāhmaṇānaṃ sagottāya eva āvāhavivāho icchito, gottanāmaṃ pana jātisiddhaṃ, na kittimaṃ, na guṇanāmaṃ vā, jāti ca ubhayasambandhinīti mātāpettikameva, na pettikamattaṃ. Nāmagottanti gottabhūtaṃ nāmaṃ, na kittimaṃ, na guṇanāmaṃ vā visesanaparanipātavasena vuttattā yathā 『『agyāhito』』ti. Nāmañca tadeva paveṇīvasena pavattattā gottañcāti hi nāmagottaṃ. Tattha yā 『『kaṇhāyano』』ti nāmapaṇṇatti niruḷhā, taṃ sandhāyāha 『『paṇṇattivasena nāma』』nti. Taṃ panetaṃ nāmaṃ kaṇhaisito paṭṭhāya tasmiṃ kulaparamparāvasena āgataṃ, na etasmiṃyeva niruḷhanti vuttaṃ 『『paveṇīvasena gotta』』nti. Gottapadassa vacanattho heṭṭhā vuttoyeva.

『『Anussarato』』ti ettha na kevalaṃ anussaraṇamattaṃ adhippetaṃ, atha kho kulasuddhivīmaṃsanavasenevāti āha 『『kulakoṭiṃ sodhentassā』』ti, kulaggaṃ visodhentassāti attho. 『『Ayyaputtā』』ti ettha ayyasaddo ayyiraketi vuttaṃ 『『sāmino puttā』』ti. Catūsu dāsīsu disā okkākarañño antojātadāsī. Tenāha 『『gharadāsiyā putto』』ti. Ettha ca yasmā ambaṭṭho jātiṃ nissāya mānathaddho, na ca tassa yāthāvato jātiyā avibhāvitāya mānaniggaho karīyati, akate ca mānaniggahe mānavasena ratanattayaṃ aparajjhissati, kate pana mānaniggahe aparabhāge ratanattaye pasīdissati, na cedisī vācā pharusavācā nāma hoti cittassa saṇhabhāvato. Majjhimapaṇṇāsake abhayasuttañca (ma. ni.

我來將這段巴利文直譯成簡體中文： 267."令醉"是作a音為ā音解釋因為醉字從醉生顯示以"令醉"此。"無慢"是離慢。意思是如果我問姓甚善。以欲令顯著三次大聲說。"為何說"是雖知不凈如是說問因。只意圖姓名,非別姓說"母父的是母父所屬"。因為姓應從父得只父的,非母父的。因為婆羅門不只求同姓婚姻,但姓名產生就非製作非德名,和生兩親相屬只母父的非只父的。"名姓"是姓名非製作非德名因為依修飾后說如"事火"。因為名和它依種族傳轉為姓即名姓。那裡"黑衍那"名施設確定關涉說"依施設名"。但這名從黑仙依彼族相續來非只此確定說"依族姓"。姓語義前已說。 "憶念"這裡不只意圖憶念而已,而且只依考族凈說"凈化種族頂",意思是凈化族頂。"聖子"這裡聖字聖人說"主子"。四婢中提沙奧迦卡王家生婢。所以說"家婢子"。這裡因為暗婆吒依生慢強,和不顯明他如實生不作調慢,和不作調慢依慢將犯三寶,但作調慢后時於三寶將凈信,如是語非粗語因為心柔。中分五十無畏經和;

2.83) ettha nidassanaṃ . Keci ca janā kakkhaḷāya vācāya vuttā agginā viya lohādayo mudubhāvaṃ gacchanti, tasmā bhagavā ambaṭṭhaṃ nibbisevanaṃ kattukāmo 『『ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyāna』』nti avoca.

『『Idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī』』tiādīsu (pārā. 195) viya dahasaddo dhāraṇattho, dhāraṇañcettha pubbapurisavasena saññāpananti āha 『『okkāko no pubbapuriso』』tiādi. Dahasaddañhi bhasmīkaraṇe, dhāraṇe ca icchanti saddavidū. Pabhā niccharatīti pabhassaraṃ hutvā nikkhamati tathārūpena puññakammena dantānaṃ pabhassarabhāvato.

Teti jeṭṭhakumāre. Paṭhamakappikānanti paṭhamakappassa ādikāle nibbattānaṃ. Kirasaddena cettha anussavatthena, yo vuccamānāya rājaparamparāya kesañci matibhedo, taṃ ulliṅgeti. Anussavavacaneneva hi ananussuto uttaravihāravāsiādīnaṃ matibhedo nirākarīyatīti. Mahāsammatassāti aggaññasutte vakkhamānanayena 『『ayaṃ no rājā』』ti mahājanena sammannitvā ṭhapitattā 『『mahāsammato』』ti evaṃ sammatassa. Yaṃ sandhāya vadanti –

『『Ādiccakulasambhūto, suvisuddhaguṇākaro;

Mahānubhāvo rājāsi, mahāsammatanāmako.

Yo cakkhubhūto lokassa, guṇaraṃsisamujjalo;

Tamonudo virocittha, dutiyo viya bhāṇumā.

Ṭhapitā yena mariyādā, loke lokahitesinā;

Vavatthitā sakkuṇanti, na vilaṅghayitu janā.

Yasassinaṃ tejassinaṃ, lokasīmānurakkhakaṃ;

Ādibhūtaṃ mahāvīraṃ, kathayanti 『manū』ti ya』』nti. (dī. ni. ṭī. 1.267);

Tassa ca puttapaputtaparamparaṃ sandhāya evaṃ vadanti –

『『Tassa putto mahātejo, rojo nāma mahīpati;

Tassa putto vararojo, pavaro rājamaṇḍale.

Tassāsi kalyāṇaguṇo, kalyāṇo nāma atrajo;

Rājā tassāsi tanayo, varakalyāṇanāmako.

Tassa putto mahāvīro, mandhātā kāmabhoginaṃ;

Aggabhūto mahindena, aḍḍharajjena pūjito.

Tassa sūnu mahātejo, varamandhātunāmako;

『Uposatho』ti nāmena, tassa putto mahāyaso.

Varo nāma mahātejo, tassa putto mahāvaro;

Tassāsi upavaroti, putto rājā mahābalo.

Tassa putto maghadevo, devatulyo mahīpati;

Caturāsīti sahassāni, tassa puttaparamparā.

Tesaṃ pacchimako rājā, 『okkāko』iti vissuto;

Mahāyaso mahātejo, akhuddo rājamaṇḍale』』ti. (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 2.83)這裡例證。有些人說以粗語如火令銅等成柔,所以世尊欲令暗婆吒無毒說"釋迦是聖子,你是釋迦婢子"。 如"這裡某惡比丘學習如來說法律置自"等命字義是持,和這裡持依先祖令知說"奧迦卡是我等先祖"等。因為語言學者認為命字在成灰和持。"光出"是成光明出因為如是福業牙成光明。 "彼等"是諸長子。"初劫者"是生於初劫初時。以傳聞說此和依傳聞,對所說王相續某些意見異,顯示它。因為只依傳聞語否定無傳聞上分住者等意見異。"大眾許"是如將說起源經法依"這是我等王"大眾許立故"大眾許"如是許。關涉它說： "生於日種族,極凈德藏聚; 大威力成王,名為大眾許。 彼為世眼目,德光極明耀; 除暗大光明,如第二日輪。 彼求世間利,建立世間界; 眾生能安住,不能超越它。 有名有威力,護世間界限; 為始大英雄,說名為摩努。" 和關涉他子孫相續如是說： "他子大威力,名柔惹大王; 他子勝柔惹,王眾中最勝。 他有賢善德,生子名賢善; 彼子成為王,名為勝賢善。 他子大英雄,滿度他享欲; 成為最上者,帝釋敬半國。 他子大威力,名勝滿度他; 名為布薩陀,他子大名聲。 勝名大威力,他子大勝者; 他子是上勝,王有大力量。 他子摩迦提婆,如天之地主; 八萬四千數,他子孫相續。 他們最後王,著名奧迦卡; 大名大威力,王眾中不小。"

1.267);

Idaṃ aṭṭhakathānuparodhavacanaṃ. Yaṃ pana dīpavaṃse vuttaṃ –

『『Paṭhamābhisitto rājā, bhūmipālo jutindharo;

Mahāsammato nāmena, rajjaṃ kāresi khattiyo.

Tassa putto rojo nāma, vararojo ca khattiyo;

Kalyāṇo varakalyāṇo, uposatho mahissaro.

Mandhātā sattamo tesaṃ, catudīpamhi issaro;

Varo upavaro rājā, cetiyo ca mahissaro』』tiādi.

Yañca mahāvaṃsādīsu vuttaṃ –

『『Mahāsammatarājassa, vaṃsajo hi mahāmuni;

Kappādismiṃ rājāsi, mahāsammatanāmako.

Rojo ca vararojo ca, tathā kalyāṇakā duve;

Uposatho ca mandhātā, varako pavarā duve』』tiādi.

Sabbametaṃ yebhuyyato aṭṭhakathāvirodhavacanaṃ. Aṭṭhakathāyañhi mandhāturājā chaṭṭho vutto, maghadevarājā ekādasamo, tassa ca puttaparamparāya caturāsītisahassarājūnaṃ pacchimako okkākarājā, tesu pana mandhāturājā sattamo vutto, maghadevarājā anekesaṃ rājasahassānaṃ pacchimako, tassa ca puttaparamparāya anekarājasahassānaṃ pacchimako okkākarājāti evamādinā anekadhā virodhavacanaṃ aṭṭhakathāyaṃ nirākaroti. Nanu avocumha 『『kirasaddena cettha anussavatthena, yo vuccamānāya rājaparamparāya kesañci matibhedo, taṃ ulliṅgetī』』ti. Tesaṃ pacchatoti maghadevaparamparābhūtānaṃ kaḷārajanakapariyosānānaṃ caturāsītikhattiyasahassānaṃ aparabhāgeti yathānussutaṃ ācariyena vuttaṃ. Dīpavaṃsādīsu pana 『『kaḷārajanakarañño puttaparamparāya anekakhattiyasahassānaṃ pacchimako rājā sujāto nāma, tassa putto okkāko rājā』』ti vuttaṃ. Maghadevaparamparāya anekasahassarājūnaṃ aparabhāge paṭhamo okkāko nāma rājā ahosi, tassa paramparābhūtānaṃ pana anekasahassarājūnaṃ aparabhāge dutiyo okkāko nāma rājā ahosi, tassapi paramparāya anekasahassarājūnaṃ aparabhāge tatiyo okkāko nāma rājā ahosi. Taṃ sandhāyāha 『『tayo okkākavaṃsā ahesu』』ntiādi.

Jātiyā pañcamadivase nāmakammādimaṅgalaṃ lokāciṇṇanti vuttaṃ 『『pañcamadivase alaṅkaritvā』』ti. Sahasā varaṃ adāsinti puttadassanena balavasomanassappatto turitaṃ avīmaṃsitvā tuṭṭhidāyavasena varaṃ adāsiṃ 『『yaṃ icchasi, taṃ gaṇhāhī』』ti. Sāti jantukumāramātā. Rajjaṃ pariṇāmetuṃ icchatīti mama varadānaṃ antaraṃ katvā imaṃ rajjaṃ pariṇāmetuṃ icchati.

Rajjaṃkāressantīti rājabhāvaṃ mahājanena mahājanaṃ vā kārāpessanti. Nappasaheyyāti nivāsatthāya pariyatto na bhaveyya.

Kaḷāravaṇṇatāya kapilabrāhmaṇo nāma ahosi. Nikkhammāti gharāvāsato kāmehi ca nikkhamitvā. Sāko nāma sabbasāramayo rukkhaviseso, yena pāsādādi karīyate, taṃsamudāyabhūte vanasaṇḍeti attho. Bhūmiyā pavattaṃ bhummaṃ, taṃ guṇadosaṃ jāleti joteti, taṃ vā jalati jotati pākaṭaṃ bhavati etāyāti bhummajālā. Heṭṭhā cāti ettha ca-saddena 『『asītihatthe』』ti idamanukaḍḍhati. Etasmiṃ padeseti sākavanasaṇḍamāha. Khandhapantivasena dakkhiṇāvaṭṭā. Sākhāpantivasena pācīnābhimukhā. Tehīti migasūkarehi, maṇḍūkamūsikehi ca. Teti sīhabyagghādayo sappabiḷārā ca.

Etthāti evaṃ māpiyamāne nagare. Tumhākaṃ purisesu pariyāpannaṃ ekekampi purisaṃ paccatthikabhūtaṃ aññaṃ purisasatampi purisasahassampi abhibhavituṃ na sakkhissatīti yojanā. Cakkavattibalenāti cakkavattibalabhāvena. Atiseyyoti ativiya uttamo bhaveyya. Kapilassa isino vasanaṭṭhānattā kapilavatthu.

我來將這段巴利文直譯成簡體中文： 1.267) 這是隨順註釋語。但在島史說： "初灌頂王者,地主持光明; 名為大眾許,剎帝利作王。 他子名柔惹,勝柔惹剎帝; 賢善勝賢善,布薩陀大主。 滿度他第七,四洲自在主; 勝與上勝王,及制底大主。"等。 和在大史等說： "大眾許王族,後裔大牟尼; 劫初即成王,名為大眾許。 柔惹勝柔惹,如是兩賢善; 布薩陀滿度,勝者兩最勝。"等。 一切這是多分違註釋語。因為在註釋滿度他王說第六,摩迦提婆王第十一,和他子孫相續八萬四千王最後奧迦卡王,但那裡滿度他王說第七,摩迦提婆王是多千王最後,和他子孫相續多千王最後奧迦卡王如是等多種違語註釋否定。豈不我等說"以傳聞說此和依傳聞,對所說王相續某些意見異,顯示它"。"他們后"是師依傳聞說摩迦提婆相續到迦拉拉生王終八萬四千剎帝利後分。但在島史等說"迦拉拉生王子孫相續多千剎帝利最後王名善生,他子奧迦卡王"。摩迦提婆相續多千王后分第一名奧迦卡王,但他相續多千王后分第二名奧迦卡王,他也相續多千王后分第三名奧迦卡王。關涉它說"有三奧迦卡族"等。 因為生第五日名業等吉世間行說"第五日裝飾"。"立即給許"是見子強喜速不觀察依喜施給許"你欲何取何"。"她"是生徒王母。"欲令轉王位"是作我給許間欲令轉此王位。 "將令作王"是大眾將令作王性或令大眾。"不勝任"是為住不成足。 因為黑色名迦毗羅婆羅門。"出"是從家住和欲出。沙卡名一切堅實樹種,以它作殿堂等,意思是在彼聚林。地轉為地,它顯示功德過,或它燃光顯示此為地光。"下和"這裡和字引"八十肘"。"此處"說沙卡樹林。依干排右旋。依枝排向東。"彼等"是鹿豬和蛙鼠。"彼等"是獅虎等蛇貓。 "這裡"是如是化作城。結合"你等人中屬一人也敵百人千人也不能勝"。"轉輪力"是以轉輪力性。"殊勝"是極上勝。因為仙人迦毗羅住處為迦毗羅城。

Nesaṃ santike bhaveyyāti sambandho. Asadisasaṃyogeti jātiyā asadisānaṃ gharāvāsapayoge hetubhūte. Avasesāhi attano attano kaṇiṭṭhāhi.

Vaḍḍhamānānanti anādare sāmivacanaṃ, anantarāyikāya puttadhītuvaḍḍhanāya vaḍḍhamānesu eva udapādīti attho. Lohitakatāya koviḷārapupphasadisāni. Kuṭṭharogo nāma sāsamasūrīrogā viya yebhuyyena saṅkamanasabhāvoti vuttaṃ 『『ayaṃ rogo saṅkamatī』』ti. Upari padarena paṭicchādetvā paṃsuṃ rāsikaraṇena datvā. Nāṭakitthiyo nāma naccantiyo. Rājabhariyāyo orodhā nāma. Tassāti susirassa. Migasakuṇādīnanti ettha ādisaddena vanacarakapetādike saṅgaṇhāti.

Tasmiṃ rāmaraññe nisinneti sambandho. Padareti dāruphalake. Khattiyamāyārocanena attano khattiyabhāvaṃ jānāpetvā.

Mātikanti mātito āgataṃ. Pābhatanti mūlabhaṇḍaṃ, paṇṇākāro vā. Raññoti rāmarājassa jeṭṭhaputtabhūtassa bārāṇasirañño. Tatthāti bārāṇasiyaṃ. Idhevāti himavantapasseyeva. Nagaranti rājadhānībhūtaṃ mahānagaraṃ. Kolarukkho nāma kuṭṭhabhesajjupago eko rukkhaviseso. Byagghapatheti byagghamagge.

Mātulāti mātu bhātaro. Kesaggahaṇanti kesaveṇibandhanaṃ. Dussaggahaṇanti vatthassa nivasanākāro. Nhānatitthanti yathāvuttāya pokkharaṇiyā udakanhānatitthaṃ. Idānipi tesaṃ jātisambhedābhāvaṃ dassento 『『evaṃ tesa』』ntiādimāha. Āvāho dārikāharaṇaṃ. Vivāho dārikādānaṃ. Tatthāti tesu sakyakoliyesu. Dhātusaddānamanekatthattā samusaddo nivāsatthoti vuttaṃ 『『vasantī』』ti. Aggeti upayogatthe bhummavacanaṃ, ādyatthe ca aggasaddo, kiriyāvisesoti ca dasseti 『『taṃ agga』』ntiādinā. Yadettha bhagavatā vuttaṃ 『『atha kho ambaṭṭha rājā okkāko udānaṃ udānesi 『sakyā vata bho kumārā, paramasakyā vata bho kumārā』ti, tadagge kho pana ambaṭṭha sakyā paññāyantī』』ti, tadetaṃ saddato, atthato ca sābhāvikanibbacananidassanaṃ 『『sakāhi bhaginīhipi saddhiṃ saṃvāsavasena jātisambhedamakatvā kulavaṃsaṃ anurakkhituṃ sakkuṇanti samatthentīti sakyā』』ti teyeva saddaracanāvisesena sākiyā. Yaṃ panetaṃ sakkatanighaṇṭusatthesu vuttaṃ –

『『Sākarukkhapaṭicchannaṃ, vāsaṃ yasmā purākaṃsu;

Tasmā diṭṭhā vaṃsajāte, bhuvi 『sakyā』ti vissutā』』ti.

Tadetaṃ saddamattaṃ pati asābhāvikanibbacananidassanaṃ 『『kapilamunino vasanaṭṭhāne sākavane vasantīti sakyā,sākiyā』』ti ca.

Kāḷavaṇṇatāya kaṇho nāmāti vuttaṃ 『『kāḷavaṇṇa』』ntiādi. Hanuyaṃ jātā massū, uttaroṭṭhassa ubhosu passesu dāṭhākārena jātā dāṭhikā. Idañca atthamattena vuttaṃ, taddhitavasena pana yathā etarahi yakkhe 『『pisāco』』ti samaññā, evaṃ tadā 『『kaṇho』』ti, tasmā jātamatteyeva sabyāharaṇena pisācasadisatāya kaṇhoti. Tathāhi vuttaṃ 『『yathā kho pana ambaṭṭha etarahi manussā pisāce disvā 『pisācā』ti sañjānanti, evameva kho ambaṭṭha tena kho pana samayena manussā pisāce 『kaṇhā』ti sañjānantī』』tiādi. Tattha pisāco jātoti idāni pākaṭanāmena suviññāpanatthaṃ purimapadasseva vevacanaṃ vuttaṃ. 『『Na sakabaḷena mukhena byāharissāmī』』tiādīsu (pāci. 619) viya upasaggavasena saddakaraṇattho harasaddo, puna dutiyopasaggena yutto uccāsaddakaraṇe vattatīti vuttaṃ 『『uccāsaddamakāsī』』ti.

我來將這段巴利文直譯成簡體中文： "將在他等前"是相關。"不相配結合"是在生不相配家住結合爲因。"余"是自己自己幼。 "增長"是無視屬格,意思是在無障礙子女增長生起。因為紅如枯毗羅花。因為麻瘋病如瘡癰病多分能傳性說"此病能傳"。上以木板覆作土堆給。"舞女"是跳舞者。王妻名內眷。"彼"是孔。"鹿鳥等"這裡等字攝取林行餓鬼等。 "坐彼羅摩林"是相關。"板"是木板。以剎帝利母告知自剎帝利性。 "母系"是從母來。"貢品"是本貨或禮物。"王"是羅摩王長子婆羅痆斯王。"彼處"在婆羅痆斯。"這裡"只在雪山邊。"城"是作王都大城。枯羅樹名一種治麻瘋藥樹。"虎路"是虎道。 "舅"是母兄弟。"發系"是結髮辮。"衣系"是衣著相。"浴渡"是如說蓮池水浴渡。現在也顯示他們無生混說"如是他們"等。娶女為娶親。嫁女為嫁親。"彼處"在彼等釋迦拘利。因為界字多義住字住義說"住"。"始"是賓格處格,和始字初義,和顯示動作差別以"彼始"等。這裡世尊說什"暗婆吒王奧迦卡興嘆'確實尊者諸王子,確實尊者諸王子極釋迦',暗婆吒從彼始釋迦得知",這從聲從義是自然語源釋例"與親姊妹共住不作生混能護族系堪勝故釋迦",彼等依聲語造差別釋迦。但這在梵書說： "因為前住在,沙卡樹覆處; 所以見族生,地上名釋迦。" 這對只語是非自然語源釋例"因為住迦毗羅仙人住處沙卡林為釋迦,釋迦"。 因為黑色名黑說"黑色"等。生於顎鬍鬚,上唇兩邊如牙生牙須。這隻依義說,但依所屬如今鬼名"毗舍遮",如是當時"黑",所以才生時共稱因如毗舍遮為黑。如是說"暗婆吒如現在人見毗舍遮知'毗舍遮',如是暗婆吒當時人見毗舍遮知'黑'"等。那裡"生毗舍遮"這裡以今顯名為善知義說前語同義語。如"不以口共語"等依字首義聲作義捉字,再合第二字首轉作大聲說"作大聲"。

1. Attano upārambhamocanatthāyāti ācariyena, ambaṭṭhena ca attano attano upari pāpetabbopavādassa apanayanatthaṃ. 『『Attano』』ti hetaṃ vicchālopavacanaṃ. Paribhindissatīti anatthakāmatāpavedanena paribhedaṃ karissati, pesuññaṃ upasaṃharissatīti vuttaṃ hoti. Atthaviññāpane sādhanatāya vācā eva karaṇaṃ vākkaraṇaṃ niruttinayena, taṃ kalyāṇamassāti kalyāṇavākkaraṇo. Asmiṃ vacaneti ettha tasaddena kāmaṃ 『『cattārome bho gotama vaṇṇā』』tiādinā (dī. ni. 1.266) ambaṭṭhena heṭṭhā vutto jātivādo parāmasitabbo hoti, tathāpesa jātivādo vede vuttavidhināyeva tena paṭimantetabbo, tasmā paṭimantanahetubhāvena pasiddhaṃ vedattayavacanameva parāmasitabbanti dassetuṃ vuttaṃ 『『attanā uggahite vedattayavacane』』ti. Idāni 『『porāṇaṃ kho pana te ambaṭṭha mātāpettika』』ntiādinā bhagavatā vuttavacanassapi parāmasanaṃ dassento 『『etasmiṃ vā dāsiputtavacane』』ti āha. Apica paṭimantetunti ettha paṭimantanā nāma pañhāvissajjanā, uttarikathanā vā, tasmā atthadvayānurūpaṃ tabbisayassa ta-saddena parāmasanaṃ dassetīti daṭṭhabbaṃ.

269.Tāvāti mantanāya paṭhamameva, akatāya eva mantanāyāti vuttaṃ hoti. Dujjānāti dubbiññeyyā, paṭhamameva sīsamukkhipituṃ asamatthanato , jātiyā ca dubbiññeyyattā, aṭṭassa ca dukkaraṇato ambaṭṭho sayameva mocetūti adhippāyo. Attanāva sakyesu ibbhavādanipātanena attano upari pāpuṇanaṃ sandhāya 『『attanā baddhaṃ puṭaka』』nti vuttaṃ, attanāva baddhaṃ puṭoḷinti attho.

270.Dhammo nāma kāraṇaṃ 『『dhammapaṭisambhidā』』tiādīsu (vibha. 718 ādayo) viya, dhammena saha vattatīti sahadhammo, so eva sahadhammikoti āha 『『sahetuko』』tiādi, pariyāyavacanametaṃ. Janako vā hetu, upatthambhako kāraṇaṃ. Aññena aṭṭhānagatena aññaṃ aṭṭhānagataṃ vacanaṃ. Tenāha 『『yo hī』』tiādi.

Tatoti dvikkhattuṃ codanāto paraṃ, tatiyacodanāya anāgatāya eva pakkamissāmīti vuttaṃ hoti.

1. Pūjitabbato sakko devarājā yakkho nāma. Yo aggissa pakativaṇṇo, tena samannāgatanti vuttaṃ 『『ādittanti aggivaṇṇa』』nti. Kandalo nāma pupphūpagarukkhaviseso, yassa setaṃ pupphaṃ pupphati, makuḷampissa setavaṇṇaṃ dāṭhākāraṃ hoti. Virūparūpanti viparītarūpasaṇṭhānaṃ.

Aṭṭhamasattāhe ajapālanigrodhamūle nisinnassa sabbabuddhassa āciṇṇasamāciṇṇaṃ appossukkataṃ sandhāya 『『ahañcevā』』tiādi vuttaṃ. Avattamāneti appaṭipajjamāne, ananuvattamāne vā. Tasmāti tadā tathāpaṭiññātattā. Tāsetvā pañhaṃ vissajjāpessāmīti āgato yathā taṃ mūlapaṇṇāsake āgatassa saccakaparibbājakassa samāgame (ma. ni. 1.357).

『『Bhagavā ceva passati ambaṭṭho cā』』ti ettha itaresamadassane duvidhampi kāraṇaṃ dassento 『『yadi hī』』tiādimāha. Hi-saddo kāraṇatthe nipāto. Yasmā agaru, yasmā ca vadeyyuṃ, tasmāti sambandho. Aññesampi sādhāraṇato agaru abhāriyaṃ. Āvāhetvāti mantabalena avhānaṃ katvā. Tassāti ambaṭṭhassa. Antokucchi antaantaguṇādiko. Vādasaṅghaṭṭeti vācāsaṅghaṭṭane. Maññamānoti maññanato. Sambandhadassanañhetaṃ.

我來將這段巴利文直譯成簡體中文： 268."為自免誹謗"是為除老師和暗婆吒自己自己應得誹謗。"自己"這是分離語。"將破"是以顯示不義欲將作破,意思是說將行離間。因為在義認識成證語即作具言依語源法,它善為善言具。"此語"這裡以它字雖應觸及如"尊者喬答摩這四姓"等暗婆吒前說生論,如是此生論以吠陀說法他應答,所以為答因顯示應觸及以三吠陀語說"自所學三吠陀語"。現在顯示也觸及世尊說"暗婆吒實你古母父"等說"或此婢子語"。又"應答"這裡名答是答問或加說,所以應見顯示依兩義相應它所緣以它字觸及。 269."爾時"是商議最初,意思是說未作商議。"難知"是難了,因為最初不能舉頭,和因為生難了,和因為難作事意圖暗婆吒自己解脫。關涉自對釋迦作賤民語令自己得說"自縛包",意思是自縛包。 270."法"是因如"法無礙解"等,與法俱轉為俱法,它即俱法說"有因"等,這是異說。生者為因,支援為緣。以他無處得他無處得語。所以說"實誰"等。 "從彼"是從二次訴后,意思說第三訴未來就將離去。 271.因為應供釋迦天王名夜叉。說"燃"是火色是具他火自色。幹他羅名一種花樹,它開白花,它蕾也白色如牙。"丑形"是相反形相。 關涉一切佛八週阿阇波羅榕樹下坐常行少欲說"我且"等。"不轉"是不行或不隨順。"所以"是因為當時如是許。來"驚答問"如中分五十來沙遮遊行者會。 "世尊且見暗婆吒且"這裡顯示他不見二種因說"若實"等。實字虛詞因義。關係因為不重因為且說所以。因為他人共不重不擔。"召"是以咒力作召。"彼"是暗婆吒。內腹是內腸等。"語擊"是語衝擊。"想"是從想。因為這顯示關係。

272.Tāṇaṃ gavesamānoti 『『ayameva samaṇo gotamo ito bhayato mama tāyako』』ti bhagavantaṃyeva 『『tāṇa』』nti pariyesanto , upagacchantoti vuttaṃ hoti. Sesapadadvayepi eseva nayo. Tāyatīti yathūpaṭṭhitabhayato pāleti. Tenāha 『『rakkhatī』』ti, kattusādhanametaṃ. Nilīyatīti yathūpaṭṭhiteneva bhayena upadduto nilīno hoti, adhikaraṇasādhanametaṃ. Sarasaddo hiṃsane, tañca viddhaṃsanameva adhippetanti vuttaṃ 『『bhayaṃ hiṃsati viddhaṃsetī』』ti, kattusādhanametaṃ.

Ambaṭṭhavaṃsakathāvaṇṇanā

274.Gaṅgāya dakkhiṇatoti gaṅgāya nāma nadiyā dakkhiṇadisābhāge. Brāhmaṇatāpasāti brahmakulino tāpasā. Saraṃ vā sattiādayo vā parassa upari khipitukāmassa mantānubhāvena hatthaṃ na parivattati, hatthe pana aparivattante kuto āvudhaṃ parivattissatīti tathā aparivattanaṃ sandhāya 『『āvudhaṃ na parivattatī』』ti vuttaṃ. Bhadraṃ bhoti sampaṭicchanaṃ, sādhūti attho. Dhanunā khittasarena agamanīyaṃ sasambhārakathānayena 『『dhanu agamanīya』』nti vuttaṃ yathā 『『dhanunā vijjhati, cakkhunā passatī』』ti. Ambaṭṭhaṃ nāma vijjanti sattānaṃ sarīre abbhaṅgaṃ ṭhapetīti ambaṭṭhā niruttinayena, evaṃladdhanāmaṃ mantavijjanti attho. Yato ambaṭṭhā vijjā etasmiṃ atthīti katvā kaṇho isi 『『ambaṭṭho』』ti paññāyittha, tabbaṃsajātatāya panāyaṃ māṇavo 『『ambaṭṭho』』ti voharīyati. So kira 『『kathaṃ nāmāhaṃ disāya dāsiyā kucchimhi nibbatto』』ti taṃ hīnaṃ jātiṃ jigucchanto 『『handāhaṃ yathā tathā imaṃ jātiṃ sodhessāmī』』ti niggato. Tena vuttaṃ 『『idāni me manorathaṃ pūressāmī』』ti. Ayañhissa manoratho – vijjābalena rājānaṃ tāsetvā tassa dhītaraṃ laddhakālato paṭṭhāya myāyaṃ dāsajāti sodhitā bhavissatīti.

Seṭṭhamanteti seṭṭhabhūte vedamante. Ko nu kiṃ kāraṇā dāsiputto samāno maddarūpiṃ dhītaraṃ yācatīti attho. Khurati chindati, khuraṃ vā pāti pivatīti khurappo, khuramassa agge appīyati ṭhapīyatīti vā khurappo, saro. Mantānubhāvena rañño bāhukkhambhamattaṃ jātaṃ, tena pana bāhukkhambhena 『『ko jānāti, kiṃ bhavissatī』』ti rājā bhīto ussaṅkī utrasto ahosi. Tathā ca vuttaṃ 『『bhayena vedhamāno aṭṭhāsī』』ti.

Sarabhaṅgajātake (jā. 2.

我來將這段巴利文直譯成簡體中文： 272."求歸依"意思是說尋求"此沙門喬答摩是從此怖我歸依者"即尋求世尊為"歸依",前來。其餘兩字也此法。"救護"是從所現怖護。所以說"護",這是作者成就。"藏"是被所現怖逼藏,這是處所成就。星字在害,和意圖它只破壞說"破壞怖害",這是作者成就。 暗婆吒族語釋 274."恒河南"是在名恒河南方。"婆羅門苦行者"是梵族苦行者。欲向他投箭或劍等以咒力手不轉,但手不轉哪裡武器將轉關涉如是不轉說"武器不轉"。"善哉尊者"是許可,意思是善。以弓射箭不能去依具語法說"弓不能去"如"以弓射,以眼見"。名暗婆吒明在眾生身置塗油為暗婆吒依語源法,意思是如是得名咒明。因為此有暗婆吒明故黑仙知為"暗婆吒",但這青年因生彼族稱"暗婆吒"。據說他"我如何生在婢胎"厭惡彼賤生"嗨我將如何凈此生"出。所以說"現在我將滿愿"。因為這是他愿：以明力驚王從得他女時我此婢生將凈。 "最勝咒"是成最勝吠陀咒。意思是為何婢子求美女。"劈"是斷,或飲劈為劈,或在它頂立劈為劈,箭。以咒力生王臂僵,但以彼臂僵"誰知將如何"王怖疑懼。如是說"怖動而立"。 沙羅巷生經;

17.52) āgatānaṃ daṇḍakīrājādīnaṃ pacchā okkākarājā ahosi, tesaṃ pavatti ca sabbattha cirakālaṃ pākaṭāti āha 『『daṇḍakīrañño』』tiādi. Aparaddhassa daṇḍakīrañño, aparaddho nāḷikero, ajjuno cāti sambandho. Satipi vālukādivasse āvudhavasseneva vināsoti vuttaṃ 『『āvudhavuṭṭhiyā』』ti. 『『Ayampi īdiso mahānubhāvo』』ti maññamānā evaṃ cintayantā bhayena avocunti daṭṭhabbaṃ.

Undriyissatīti bhindiyissati. Kammarūpañhetaṃ 『『pathavī』』ti kammakattuvasena vuttattā yathā 『『kusulo bhijjatī』』ti. Tenāha 『『bhijjissatī』』ti. Thusamuṭṭhīti palāsamuṭṭhi, bhusamuṭṭhi vā. Kasmāti āha 『『sarasanthambhanamatte』』tiādi.

Bhītatasitā bhayavasena chambhitasarīrā uddhaggalomā honti haṭṭhalomā, abhītatasitā pana bhayupaddavābhāvato acchambhitasarīrā patitalomā honti ahaṭṭhalomā, khemena sotthinā tiṭṭhanti, tāya pana patitalomatāya tassa sotthibhāvo pākaṭo hotīti phalena kāraṇaṃ vibhāvetuṃ pāḷiyaṃ 『『pallomo』ti vuttanti dasseti 『『pannalomo』』tiādinā. Niruttinayena padasiddhi yathā taṃ bhayabheravasutte 『『bhiyyo pallomamāpādiṃ araññe vihārāyā』』ti (ma. ni. 1.36 ādayo). Idanti osānavacanaṃ. 『『Sace me rājā taṃ dārikaṃ dasseti, kumāro sotthi pallomo bhavissatī』』ti paṭiññākaraṇaṃ pakaraṇatoyeva pākaṭaṃ. Tenāti kaṇhena. Manteti bāhukkhambhakamantassa paṭippassambhakavijjāsaṅkhāte mante. Evarūpānañhi bhayupaddavakarānaṃ mantānaṃ ekaṃseneva paṭippassambhakamantāhonti yathā taṃ kusumārakavijjādīnaṃ. Parivattiteti pajappite. Attano dhītuyā apavādamocanatthaṃ taṃ adāsaṃ bhujissaṃ karoti. Tassā anurūpe issariye ṭhapanatthaṃ uḷāre ca naṃ ṭhāne ṭhapesi. Ekena pakkhenāti mātupakkhena. Karuṇāyanto samassāsanatthaṃ āha, na pana uccākulīnabhāvadassanatthaṃ. Tenāha 『『atha kho bhagavā』』tiādi.

Khattiyaseṭṭhabhāvavaṇṇanā

275.Brāhmaṇesūti vohāramattaṃ, brāhmaṇānaṃ samīpe brāhmaṇehi laddhabbāni āsanādīni labhethāti vuttaṃ hoti. Tena vuttaṃ 『『brāhmaṇānaṃantare』』ti. Kevalaṃ vedasatthānurūpaṃ paralokagate saddhāya eva kātabbaṃ, na tadaññaṃ kiñci abhipatthentenāti saddhanti nibbacanaṃ dassetuṃ 『『matake uddissa katabhatte』』ti vuttaṃ. Maṅgalādibhatteti ettha ādisaddena ussavadevatārādhanādibhatte saṅgaṇhāti. Yaññabhatteti pāpasaññamādivasena katabhatte. 『『Pāpasaññamādibhatto bhavissatī』』tiādinā hi aggihomo idha yaññaṃ. Pāhunakānanti atithīnaṃ. Anāgantukānampi pāheṇakabhattaṃ 『『pāhuna』』ntveva vuccatīti āha 『『paṇṇākārabhatte vā』』ti. Āvaṭaṃ nivāraṇaṃ. Anāvaṭaṃ anivāraṇaṃ. Khattiyabhāvaṃ appatto ubhatosujātābhāvato. Tenāha 『『aparisuddho』』ti.

276.Itthiyā vā itthiṃ karitvāti ettha karaṇaṃ nāma kiriyāsāmaññavisayaṃ karabhūdhātūnaṃ atthavasena sabbadhātvantogadhattāti āha 『『pariyesitvā』』ti. Khattiyakumārassa bhariyābhūtaṃ brāhmaṇakaññaṃ itthiṃ pariyesitvā gahetvā brāhmaṇānaṃ itthiyā vā khattiyāva seṭṭhā, 『『hīnā brāhmaṇā』』ti pāḷimudāharitvā yojetabbaṃ. 『『Purisena vā purisaṃ karitvāti etthāpi eseva nayo』』ti (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 17.52)執杖王等來后是奧迦卡王,他們事處處長久顯著說"執杖王"等。關係犯執杖王,犯那利計羅和阿周那。雖有沙等雨只以武器雨滅說"以武器雨"。應見想"這也如是大威力"如是思懼說。 "將掘"是將破。因為這業形"地"依業作者說如"倉破"。所以說"將破"。"糠把"是葉把或糠把。"為何"說"只箭立"等。 怖驚依怖身震毛豎為立毛,但不怖驚因無怖難身不震毛下為不立毛,安穩平安立,但以彼毛下他平安顯示以果顯因經說"毛下"顯示"落毛"等。依語源法語成如怖畏經"我更生毛下住林"。"這"是終語。"如王將給我彼女,王子平安毛下將有"作許從文顯。"彼"是黑。"咒"是臂僵咒的息止明名咒。因為如是怖難作咒一向有息止咒如童子明等。"轉"是誦。為除他女誹謗令她自由。為置她相應自在和置她殊勝處。"一分"是母分。悲愍為安慰說,非為顯高族性。所以說"但世尊"等。 剎帝利最勝釋 275."在婆羅門"是虛語,意思是說在婆羅門前從婆羅門得座等。所以說"婆羅門間"。只隨吠陀論依信對去他世作,不求它任何他說"對死作食"顯示語源。"吉祥等食"這裡等字攝取節祀等食。"祭食"是依止惡等作食。因為"將止惡等食"等這裡祭是火祭。"客"是賓客。不來者禮食也說"客"說"或禮物食"。"遮"是障。"不遮"是不障。未得剎帝利性因不兩善生。所以說"不凈"。 276."以女或女作"這裡作名普通動作境因為作為動根義攝一切動根說"尋求"。應以"婆羅門女為剎帝利王子妻尋求取或以婆羅門女剎帝利最勝,'婆羅門下'"經引結合。"以男或男作這裡也此法";;

1.276) ācariyena vuttaṃ. Tatthāpi hi khattiyakaññāya patibhūtaṃ brāhmaṇakumāraṃ purisaṃ pariyesitvā gahetvā brāhmaṇānaṃ purisena vā khattiyāva seṭṭhā, hīnā brāhmaṇāti yojanā. Kismiñcideva pakaraṇeti ettha pakaraṇaṃ nāma kāraṇaṃ 『『etasmiṃ nidāne etasmiṃ pakaraṇe』』tiādīsu (pāci. 42, 90) viya, tasmā rāgādivasena pakkhalite ṭhāne hetubhūteti attho, taṃ pana atthato aparādhova, so ca akattabbakaraṇanti āha 『『kismiñcideva dose』』tiādi. Bhassasaddo bhasmapariyāyo. Bhasīyati niratthakabhāvena khipīyatīti hi bhassaṃ, chārikā. 『『Vadhitvā』』ti etassa atthavacanaṃ 『『okiritvā』』ti.

1. Kammakilesehi janetabbo, tehi vā jāyatīti janito, sveva janeto, manussova . Tathā hi vuttaṃ 『『ye gottapaṭisārino』』ti. Tadetaṃ pajāvacanaṃ viya jātisaddavasena bahumhi ekavacananti āha 『『pajāyāti attho』』ti. Etasmiṃ janetipi yujjati. Paṭisarantīti gottaṃ paṭicca 『『ahaṃ gotamo, ahaṃ kassapo』』tiādinā saraṇaṃ karonti vicinanti.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Vijjācaraṇakathāvaṇṇanā

1. Imasmiṃ pana siloke āhariyamāne brahmagarukā saddheyyataṃ āpajjissanti, ambaṭṭho ca 『『vijjācaraṇasampanno』』ti padaṃ sutvā vijjācaraṇaṃ pucchissati, evamayaṃ vijjācaraṇaparidīpanī desanā mahājanassa sātthikā bhavissatīti passitvā lokanātho imaṃ silokaṃ sanaṅkumārabhāsitaṃ āharīti imamatthampi vibhāvento 『『imāya pana gāthāyā』』tiādimāha. Itarathā hi bhagavāpi asabbaññū parāvassayo bhaveyya, na ca yujjati bhagavato parāvassayatā sammāsambuddhabhāvato. Tenāha 『『ahampi hi, ambaṭṭha, evaṃ vadāmī』』tiādi. Brāhmaṇasamaye siddhanti brāhmaṇaladdhiyā pākaṭaṃ. Vakkhamānanayena jātivādādipaṭisaṃyuttaṃ.『『Saṃsanditvāti ghaṭetvā, aviruddhaṃ katvāti attho』』ti (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 1.276) 老師說。那裡也依剎帝利女為夫的婆羅門青年求男取或以婆羅門男剎帝利最勝,婆羅門下結合。"某處"這裡處名因如"此因此處"等,所以意思是在貪等滑處為因,但它義是罪,它是作不應作說"某處過"等。躍字躍義。因為無義投為躍,灰。"殺"這義語"灑"。 277."生者"是以業染生,或以彼生為生者,即生者,只人。如是說"彼等依姓"。這如生語依生字多一語說"義是生"。此在生者也合。"依"是依姓"我瞿曇,我迦葉"等作念尋求。 第一誦分釋終。 明行語釋 278.但誦此偈時信梵者將信,和暗婆吒聞"明行具足"句將問明行,如是這明行顯示說將為大眾有義見世導引此仙童說偈顯示此義也說"但此偈"等。因為否則世尊也非一切知依他將有,和不合世尊依他因正等覺性。所以說"暗婆吒我也如是說"等。"成婆羅門宗"是婆羅門見顯。如將說道理生語等相應。"會合"是合,意思是作不違。;

1.277) ācariyenavuttaṃ. Idāni pana potthakesu 『『paṭikkhipitvā』』ti pāṭho dissati, so ayuttova. Kasmāti ce? Na hi pāḷiyaṃ brāhmaṇasamayasiddhaṃ vijjācaraṇaṃ paṭikkhipati, tadeva ambaṭṭhena cintitaṃ vijjācaraṇaṃ ghaṭetvā aviruddhaṃ katvā anuttaraṃ vijjācaraṇaṃ desetīti.

Vādoti laddhi, vacībhedo vā. Tenāha 『『brāhmaṇa…pe…ādivacana』』nti. Laddhipi hi vattabbattā vacanameva. Idanti ajjhenajjhāpanayajanayājanādikammaṃ, na vessassa, na khattiyassa, na tadaññesanti atthaṃ ādisaddena saṅgaṇhāti. Sabbatthāti gottavādamānavādesu. Tatthāpi hi gottavādoti gottaṃ ārabbha vādo, kassapassevidaṃ vaṭṭati, na kosiyassātiādivacananti attho. Mānavādoti mānaṃ ārabbha attukkaṃsanaparavambhanavasena vādo, brāhmaṇassevidaṃ vaṭṭati, na suddassātiādivacananti attho. Jātivāde vinibaddhāti jātisannissitavāde paṭibaddhā. Sabbatthāti gottavādavinibaddhādīsu. Gottavādavinibaddhāti hi gottavāde vinibaddhā. Mānavādavinibaddhāti mānavāde vinibaddhā, ye hi brāhmaṇasseva ajjhenajjhāpanayajanayājanādayoti evaṃ attukkaṃsanaparavambhanavasena pavattā, te mānavādavinibaddhā ca honti. Āvāhavivāhavinibaddhāti āvāhavivāhesu vinibaddhā. Ye hi vinibaddhattayavasena 『『arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī』』ti evaṃ pavattanakā, te āvāhavivāhavinibaddhā ca hontīti imamatthasesaṃ sandhāya 『『esa nayo』』ti vuttaṃ. Āvāhavivāhavinibaddhabhāvavibhāvanatthañhi 『『arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī』』ti pāḷiyaṃ vuttaṃ, tadetaṃ jātivādādīhi tīhi padehi yojetabbaṃ. Āvuttiādinayena hi jātivādādayo dvikkhattumatthadīpakā. Tathā hi ācariyena vuttaṃ 『『ye pana āvāhavivāhavinibaddhā, te eva sambandhattayavasena 『arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī』ti evaṃ pavattanakā』』ti (dī. ni. ṭī. 1.278).

Nanu pubbe vijjācaraṇaṃ puṭṭhaṃ, kasmā taṃ puna pucchatīti codanaṃ sodhento 『『tato ambaṭṭho』』tiādimāha. Tattha yatthāti yassaṃ vijjācaraṇasampattiyaṃ. Brāhmaṇasamayasiddhaṃ sandhāya vuttaṃ. Laggissāmāti olaggā antogadhā bhavissāma. Tatoti tāya vijjācaraṇasampadāya. Avakkhipīti avacāsi. Paramatthato avijjācaraṇāniyeva 『『vijjācaraṇānī』』ti gahetvā ṭhito hi paramatthato vijjācaraṇesu vibhajiyamānesu so tato dūrato apanīto nāma hoti. Yatthāti yassaṃ pana vijjācaraṇasampattiyaṃ. Anuttaravijjācaraṇaṃ sandhāya vuttaṃ. Jānanakiriyāyoge kammampi yujjanakiriyāyoge kattāyeva upapanno. Padhānakiriyāpekkhā hi kārakāti vuttaṃ 『『ayaṃ no vijjācaraṇasampadā ñātuṃ vaṭṭatī』』ti. Evamīdisesu. Samudāgamatoti ādisamuṭṭhānato.

1. Kāmaṃ caraṇapariyāpannattā caraṇavasena niyyātetuṃ vaṭṭati, ambaṭṭhassa pana asamapathagamanaṃ nivārento sīlavaseneva niyyātetīti imamatthaṃ vibhāvetuṃ 『『caraṇapariyāpannampī』』ti vuttaṃ. Brahmajāle (dī. ni. 1.7, 11, 21) vuttanayena khuddakādibhedaṃ tividhaṃ sīlaṃ. Sīlavasenevāti sīlapariyāyavaseneva. Kiñci kiñci sīlanti brāhmaṇānaṃ jātisiddhaṃ ahiṃsanādiyamaniyamalakkhaṇaṃ appamattakaṃ sīlaṃ. Tasmāti tathā vijjamānattā, attani vijjamānaṃ sīlamattampi nissāya laggeyyāti adhippāyo. 『『Tattha tattheva laggeyyāti tasmiṃ tasmiṃyeva brāhmaṇasamayasiddhe sīlamatte 『caraṇa』nti laggeyyā』』ti (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 1.277) 老師說。但現在書中見"拒絕"讀法,它不合。若問為何?因為經不拒絕婆羅門宗成明行,只合暗婆吒所思明行作不違說無上明行。 "論"是見或語分。所以說"婆羅門...等語"。因為見也應說只語。"這"以等字攝取誦教施供等業,非吠舍,非剎帝利,非余意。"一切處"在姓論慢論。因為那裡也"姓論"是依姓論,意思是迦葉這合,非俱私等語。"慢論"是依慢依自舉他貶論,意思是婆羅門這合,非首陀等語。"系生論"是系生依論系。"一切處"在系姓論等。因為"系姓論"是系姓論。"系慢論"是系慢論,因為婆羅門只誦教施供等如是依自舉他貶轉,它們系慢論。"系娶嫁"是系娶嫁。因為依三系"汝配我,不配我"如是轉,它們系娶嫁關涉此余義說"此法"。因為為顯系娶嫁性經說"汝配我,不配我",它應與生論等三句合。因為依復等法生論等二次顯義。如是老師說"但系娶嫁,它們依三系'汝配我,不配我'如是轉"。 豈非前問明行,為何再問顯示詰說"從彼暗婆吒"等。那裡"哪裡"在哪明行具足。關涉婆羅門宗成說。"將系"是系入將有。"從彼"從彼明行具足。"蔑"是說。因為執非明行為"明行"住因為勝義明行分別時他從彼遠名除。"哪裡"在哪明行具足。關涉無上明行說。知作業在合作業也作者合。因為造作依主要作說"此我等明行具足合知"。如是此等。"等起"是從最初。 279.雖因行攝依行交付合,但遮暗婆吒不等道去依戒交付顯示此義說"雖行攝"。梵網說道三種小等差戒。"依戒"是依戒異名。"某些戒"是婆羅門產生無害等止制相少戒。"所以"是因為如是有,意圖依自有隻戒也系。

1.279) ācariyena vuttaṃ, tadetaṃ aṭṭhakathāyameva sākāravacanassa vuttattā vicāretabbaṃ, adhippāyamattadassanaṃ vā etaṃ. Ayaṃ panettha attho – tattha tattheva laggeyyāti tasmiṃ tasmiṃyeva attani vijjamānasīlamattapaṭisaṃyuttaṭṭhāne 『『mayampi caraṇasampannā』』ti laggeyya, tasmā sīlavaseneva niyyātetīti sambandho. Tathāpasaṅgābhāvato pana upari caraṇavaseneva niyyātetīti dassento 『『yaṃ panā』』tiādimāha. Rūpāvacaracatutthajjhānaniddeseneva arūpāvacarajjhānānampi niddiṭṭhabhāvāpattito 『『aṭṭhapi samāpattiyo 『caraṇa』nti niyyātitā』』ti vuttaṃ. Tānipi hi aṅgasamatāya catutthajjhānānevāti. Niyyātitāti ca asesato nīharitvā gahitā, nidassitāti attho. Vipassanāñāṇato panāti 『『so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammanīye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī』』tiādinā nayena vipassanāñāṇato paṭṭhāya.

Catuapāyamukhakathāvaṇṇanā

280.Asampāpuṇantoti ārabhitvāpi sampajjitumasakkonto. Avisahamānoti ārabhitumeva asakkonto. 『『Khārī』』ti tāpasaparikkhārassetaṃ adhivacanaṃ, so ca anekabhedoti vibhajitvā dassetuṃ 『『araṇī』』tiādi vuttaṃ. Tattha araṇīti heṭṭhimuparimavasena aggidhamanakaṃ araṇīdvayaṃ. Kamaṇḍalūti kuṇḍikā. Sujāti homadabbi. Sujāsaddo hi homakammani habyannādīnamuddharaṇatthaṃ katadabbiyaṃ vattati yathā taṃ kūṭadantasutte 『『paṭhamo vā dutiyo vā sujaṃ paggaṇhantāna』』nti (dī. ni. 1.341). Tathā hi imasmiṃyeva ṭhāne ācariyena vuttaṃ 『『sujāti dabbī』』ti (dī. ni. ṭī. 1.280). Habyannādīnaṃ sukhaggahaṇatthaṃ jāyatīti hi sujā. Keci pana imamatthamavicāretvā tunnatthameva gahetvā 『『sūcī』』ti paṭhanti, tadayuttameva ācariyena tathā avaṇṇitattā. Camati adatīti camaro, migaviseso, tassa vālena katā bījanī cāmarā. Ādisaddena tidaṇḍatighaṭikādīni saṅgaṇhāti. Kucchitena vaṅkākārena jāyatīti kājo yathā 『『kālavaṇa』』nti; kacati bhāraṃ bandhati etthāti vā kāco. Duvidhampi hi padamicchanti saddavidū. Khāribharitanti khārīhi paripuṇṇaṃ. Ekena vi-kārena padaṃ vaḍḍhetvā 『『khārivividha』』nti paṭhantānaṃ vāde samuccayasamāsena atthaṃ dassento 『『ye panā』』tiādimāha.

Nanu upasampannassa bhikkhuno sāsanikopi yo koci anupasampanno atthato paricārakova hoti api khīṇāsavasāmaṇero, kimaṅgaṃ pana bāhirakapabbajiteti anuyogaṃ pati tattha visesaṃ dassetuṃ 『『kāmañcā』』tiādi vuttaṃ. Vuttanayenāti 『『kappiya…pe… vattakaraṇavasenā』』ti evaṃ vuttanayena. Anekasatasahassasaṃvaravinayasamādānavasena upasampannabhāvassa visiṭṭhabhāvato khīṇāsavasāmaṇeropi puthujjanabhikkhuno paricārakoti vutto.

『『Navakoṭisahassāni, asītisatakoṭiyo;

Paññāsasatasahassāni, chattiṃsa ca punāpare;

Ete saṃvaravinayā, sambuddhena pakāsitā;

Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare』』ti. (visuddhi. 1.20; apa. aṭṭha. 2.55; paṭi. ma. aṭṭha. 1.

我來將這段巴利文直譯成簡體中文： 1.279) 老師說,這因在義注說有相語應考察,或這隻顯示意圖。但這裡此義 - "彼彼處系"是在彼彼自有隻戒相應處"我等也具行"系,所以依戒交付關係。但因如是無過上依行交付顯示說"但彼"等。因為色界第四禪說也得說無色界禪說"八等至也交付'行'"說。因為它們依支等同只第四禪。"交付"是無餘取出,意思是顯示。"從觀智"是從"他如是心等持清凈極凈無垢離隨煩惱柔軟適業住得不動引導傾向智見心"等道理。 四墮處語釋 280."不達"是雖始不能成就。"不能"是不能始。"擔"是苦行者資具此異名,它多差顯示分說"鉆"等。那裡"鉆"是下上火生二鉆。"瓶"是水瓶。"匙"是供匙。因為匙字轉供業取供物等作匙如犧牲經"第一或第二舉匙者"。如是在此處老師說"匙是匙"。因為為善取供物等生為匙。但有些不察此義只取縫義讀"針",它不合因為老師不如是釋。"吹"生不善曲相為筐如"黑林";或系重於此為筐。因為聲知者欲二語。"擔滿"是滿擔。增一轉字讀"擔種種"者論以總合釋顯示義說"但彼"等。 豈非具足比丘的教任何不具足實是侍者雖漏盡沙彌,何況外出家者對此詰顯示彼差異說"雖"等。"說道理"是如說"依許可...等作務"如是說道理。因為依受持多百千自製律具足性殊勝漏盡沙彌也說凡夫比丘侍者。 "九千俱胝,八十百俱胝; 五十百千,和三十六; 此等自製律,正覺說; 略門說示,學在律制。"

2.37);

Evaṃ vuttappabhedānaṃ anekasatasahassānaṃ saṃvaravinayānaṃ samādāya sikkhanena uparibhūtā aggabhūtā sampadāti hi upasampadā, tāya cesa upasampadāya puthujjanabhikkhu upasampannoti.

Ayaṃ panāti yathāvuttalakkhaṇo tāpaso. Tāpasā hi kammavādikiriyavādino, na sāsanassa paṭāṇībhūtā, yato nesaṃ pabbajitumāgatānaṃ vināva titthiyaparivāsena khandhake pabbajjā anuññātā. Tapo etesamatthīti tāpasā ta-kārassa dīghaṃ katvā. 『『Lomasā』』tiādīsu viya hi sa-paccayamicchanti saddavidū. Idaṃ vuttaṃ hoti – kāmaṃ khīṇāsavopi sāmaṇero puthujjanassa bhikkhuno atthato paricārakova hoti, so pana vattakaraṇamatteneva paricārako, na lāmakabhāvena. Tāpaso tu guṇavasena ceva veyyāvaccakaraṇavasena ca lāmakabhāveneva paricārako, na vattakaraṇamattena, evamimesaṃ nānākaraṇaṃ sandhāya tāpasasseva paricārakatā vuttāti.

『『Kasmā』』tiādinā codako kāraṇaṃ codeti. 『『Yasmā』』tiādinā ācariyo kāraṇaṃ dassetvā pariharati. Evaṃ saṅkhepato pariharitamatthaṃ vivarituṃ 『『imasmiñhī』』tiādi vuttaṃ. Asakkontanti asamatthanena vippaṭipajjantaṃ alajjiṃ. Khuradhārūpamanti khuradhārānaṃ matthakeneva akkamitvā gamanūpamaṃ. Bahujanasammatāti mahājanena seṭṭhasammatā. Aññeti apare bhikkhū. Idhāti tāpasapabbajjāya. Chandena saha carantīti sachandacārino, yathākāmaṃ paṭipannakāti vuttaṃ hoti. Anusikkhantoti diṭṭhānugatiyā sikkhanto. Tāpasāva bahukā honti, na bhikkhū.

Kudālapiṭakānaṃ nibbacanaṃ heṭṭhā vuttameva. Bahujanakuhāpanatthanti bahuno janassa vimhāpanatthaṃ . Aggisālanti aggihuttasālaṃ. Nānādārūhīti palāsarukkhadaṇḍādīhi nānāvidhasamidhādārūhi. Homakaraṇavasenāti yaññakaraṇavasena.

Udakavasenettha pānāgāraṃ. Tenāha 『『pānīyaṃ upaṭṭhapetvā』』tiādi. Yaṃ bhattapuṭaṃ vā yāni taṇḍulādīni vāti sambandho. Ambilayāgu nāma takkādiambilasaṃyuttā yāgu. Taṇhādīhi āmasitabbato cīvarādi āmisaṃ nāma. Vaḍḍhiyāti diguṇatiguṇādivaḍḍhiyā. Kuṭumbaṃ saṇṭhapetīti dhanaṃ patiṭṭhāpeti. Yathāvuttamatthaṃ pāḷiyaṃ nidassanamattena vuttanti āha 『『idaṃ panassa paṭipattimukha』』nti, idaṃ pana pāḷivacanaṃ assa catutthassa puggalassa kohaññapaṭipattiyā mukhamattanti attho. Kasmāti ce? So hi nānāvidhena kohaññena lokaṃ vimhāpayanto tattha acchati. Tenāha 『『iminā hī』』tiādi. Evanti 『『tattha pānīyaṃ upaṭṭhapetvā』』tiādinā vuttanayena.

我來將這段巴利文直譯成簡體中文： 2.37) 如是說差別多百千自製律受持學為上為最勝具足為具足戒,以此具足戒此凡夫比丘具足。 "但這"是如說相苦行者。因為苦行者業論作論,非教對立,因此他們來出家經典許無外道住期出家。有苦行為苦行者長 ta 音。因為聲知者欲如"多毛"等 sa 綴。這說 - 雖漏盡沙彌實凡夫比丘侍者,但他只依作務侍者,非依下劣。但苦行者依德和作事依下劣侍者,非只作務,如是關涉此等差異說只苦行者侍者。 "為何"等詰者問因。"因為"等阿阇黎顯示因答。如是略答義說"因為此"等顯。"不能"是不堪依邪行無慚。"如剃刀刃"是如在剃刀刃頂行走。"眾人許"是大眾許最勝。"他"是余比丘。"此"在苦行出家。"隨欲行"是隨欲行,意思說如欲行。"隨學"是依見隨學。苦行者多,非比丘。 鏟籃語源如前說。"為欺眾"是為令眾驚。"火堂"是供火堂。"多薪"是以波羅奢樹枝等多種柴等薪。"依供"是依祭。 此依水飲堂。所以說"備飲"等。關係"彼飯包或彼米等"。"酸粥"是以酪等酸合粥。因為以愛等觸衣等名物。"利"是二倍三倍等利。"立家"是立財。顯示經中如說義說"但這他行門",意思是但這經語是他第四人偽行門。若問為何?因為他以種種偽令世驚住彼。所以說"因為以此"等。"如是"是如"彼備飲"等說道理。

『『Sabbāpi tāpasapabbajjā niddiṭṭhā』』ti dhammādhiṭṭhānanayena dassitameva puggalādhiṭṭhānanayena vivarituṃ 『『aṭṭhavidhā hī』』tiādi vuttaṃ. Khalādīsu manussānaṃ santike upatiṭṭhitvā vīhimuggamāsatilādīni bhikkhācariyaniyāmena saṅkaḍḍhitvā uñchanaṃ uñchā, sā eva cariyā vutti etesanti uñchācariyā. Aggipakkikāya bhattabhikkhāya jīvantīti aggipakkikā, na aggipakkikā anaggipakkikā, taṇḍulabhikkhāya eva jīvikāti vuttaṃ hoti. Uñchācariyā hi khalādīni gantvā upatiṭṭhitvā manussehi diyyamānaṃ khalaggaṃ nāma dhaññaṃ paṭiggaṇhanti, anaggipakkikā pana tādisamapaṭiggaṇhitvā taṇḍulameva paṭiggaṇhantīti ayametesaṃ viseso. Na sayaṃ pacantīti asāmapākā, pakkabhikkhāya eva jīvikā. Ayo viya kaṭṭhino muṭṭhippamāṇo pāsāṇo ayamuṭṭhi nāma, tena vattantīti ayamuṭṭhikā. Dantena uppāṭitaṃ vakkalaṃ rukkhattaco dantavakkalaṃ, tena vattantīti dantavakkalikā. Pavattaṃ rukkhādito pātāpitaṃ phalaṃ bhuñjanti sīlenāti pavattaphalabhojino. Paṇḍupalāsasaddassa ekasesanayena dvidhā attho, jiṇṇatāya paṇḍubhūtaṃ palāsañceva jiṇṇapakkabhāvena taṃsadisaṃ pupphaphalādi cāti. Tena vakkhati 『『sayaṃ patitāneva pupphaphalapaṇḍupalāsādīni khādantā yāpentī』』ti, (dī. ni. aṭṭha. 1.280) tena vattantīti paṇḍupalāsikā, sayaṃpatitapaṇṇapupphaphalabhojino. Idāni te aṭṭhavidhepi sarūpato dassetuṃ 『『tatthā』』tiādi vuttaṃ. Keṇiyajaṭilavatthu khandhakavaṇṇanāya (mahāva. aṭṭha. 300) gahetabbaṃ.

Saṅkaḍḍhitvāti bhikkhācariyāvasena ekajjhaṃ katvā.

Taṇḍulabhikkhanti taṇḍulameva bhikkhaṃ. Bhikkhitabbā yācitabbā, bhikkhūnaṃ ayanti vā bhikkhāti hi bhikkhāsaddo taṇḍulādīsupi niruḷho. Tena vuttaṃ 『『pacitvā paribhuñjantī』』ti.

Bhikkhāpariyeṭṭhi nāma dukkhāti paresaṃ gehato gehaṃ gantvā bhikkhāya pariyesanā nāma dīnavuttibhāvena dukkhā.

Ye pana 『『pāsāṇassa pariggaho nāma dukkho pabbajitassā』』ti danteheva uppāṭetvā khādanti, te dantavakkalikā nāmāti ayaṃ aṭṭhakathāmuttakanayo.

Paṇḍupalāsasaddo pupphaphalavisayopi sadisatākappanenāti dasseti 『『pupphaphalapaṇḍupalāsādīnī』』ti iminā.

Teti paṇḍupalāsikā. Nidassanamattametaṃ aññesampi tathā bhedasambhavato. Pāpuṇanaṭṭhāneti gahetuṃ sampāpuṇanaṭṭhāne. Ekarukkhatoti paṭhamaṃ upagatarukkhato.

Kathamettāvatā sabbāpi tāpasapabbajjā niddiṭṭhāti codanā na tāva visodhitāti āha 『『imā panā』』tiādi. Catūhiyevāti 『『khārividhamādāyā』』tiādinā vuttāhi pavattaphalabhojanikā, kandamūlaphalabhojanikā, agyāgārikā, āgārikā ceti catūhi eva tāpasapabbajjāhi. Agāraṃ bhajantīti agāraṃ nivāsabhāvena upagacchanti. Iminā hi 『『catudvāraṃ agāraṃ karitvā acchatī』』tiādinā idha vuttāya catutthāya tāpasapabbajjāya tesamavarodhataṃ dasseti. Evamitaresupi paṭilomato yojanā veditabbā. Aggiparicaraṇavasena agyāgāraṃ bhajanti. Evaṃ pana tesamavarodhataṃ vadanto tadanurūpaṃ imesampi paccekaṃ duvidhataṃ dassetīti daṭṭhabbaṃ.

我來將這段巴利文直譯成簡體中文： "說示一切苦行出家"依法住道理顯示以依人住道理開顯說"因為八種"等。在場等處近立人前依乞食法聚集稻豆胡麻等為拾,那為行活他們為拾行者。依火熟飯食乞活為火熟者,非火熟非火熟者,意思說只依米乞活。因為拾行者去場等近立受人給稱場谷,但非火熟者不受如是隻受米,這是他們差異。"不自煮"為不自煮者,只依熟食乞活。鐵如硬拳量石名鐵拳,以彼活為鐵拳者。以齒拔樹皮名齒皮,以彼活為齒皮者。習食樹等令落果為落果食者。黃葉聲依一余法二義,因老變黃葉和因老熟如是花果等。所以將說"活食自落花果黃葉等",以彼活為黃葉者,食自落葉花果者。現顯示彼八種自相說"彼"等。羯膩耶結髮者事應取律注。 "聚集"是依乞食一處作。 "米乞"是隻米乞。應乞應求,或比丘此為乞因為乞聲立米等。所以說"煮食"。 "乞求名苦"是從他家家去尋乞名依貧活苦。 但彼"石攝名苦出家者"以齒拔食,名齒皮者這是義注外道理。 以相似計黃葉聲也境花果顯示以"花果黃葉等"此。 "彼"是黃葉者。這隻顯示因為余也如是有差。"到處"是到取處。"一樹"是最初到樹。 如何爾許說示一切苦行出家詰未清故說"但此"等。"只四"是以"取擔種"等說落果食者、根果食者、事火堂者、住家者四苦行出家。"事家"是依住近家。因為以"造四門家住"等顯示此說第四苦行出家攝彼等。如是應知余也反結合。依事火近火堂。但如是說攝彼等應見此等也顯示隨順彼各二種。

1. Ācariyena pokkharasātinā saha pavattatīti sācariyako, tassa. Apāyamukhampīti vināsakāraṇampi. Pageva vijjācaraṇasampadāya sandissaneti pi-saddo garahāyaṃ. Tena vuttaṃ 『『api nu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako』』tiādi. Tatrāyamaṭṭhakathāmuttakanayo – 『『no hidaṃ bho gotamā』』ti sandissanaṃ paṭikkhipitvā asandissanākārameva vibhāvetuṃ 『『ko cāha』』ntiādi vuttaṃ. Sācariyako ahaṃ ko ca kīdiso hutvā anuttarāya vijjācaraṇasampadāya sandissāmi, anuttarā vijjācaraṇasampadā kā ca kīdisā hutvā sācariyake mayi sandissati, ārakā ahaṃ…pe… sācariyakoti saha pāṭhasesena yojanā.

2. Apāye vināsanupāye niyutto āpāyiko. Tabbhāvaṃ na paripūreti paripūretuṃ na sakkotīti aparipūramāno, tabbhāvena aparipuṇṇoti attho. Attanā āpāyikena hontenāpi tabbhāvaṃ aparipūramānena pokkharasātinā esā vācā bhāsitāti atthato sambandhattā katvatthe cetaṃ paccattavacananti āha 『『āpāyikenāpi aparipūramānenā』』ti. Apica attanā aparipūramānena āpāyikenāpi sayaṃ aparipūramānāpāyikena hutvāpi pokkharasātinā esā vācā bhāsitāti atthayuttito itthambhūtalakkhaṇe cetaṃ paccattavacanantipi evaṃ vuttaṃ. Añño hi saddakkamo, añño atthakkamoti. Keci pana 『『karaṇatthameva dassetuṃ evaṃ vutta』』nti vadanti, tadayuttameva padadvayassa kattupadena samānatthattā, samānatthānañca padānaṃ aññamaññaṃ karaṇabhāvānupapattito, alamatipapañcena.

Pubbakaisibhāvānuyogavaṇṇanā

1. Dīyateti datti, sā eva dattikanti āha 『『dinnaka』』nti. Adātukāmampi dātukāmaṃ katvā sammukhā paramāvaṭṭeti sammūḷhaṃ karoti etāyāti sammukhāvaṭṭanī. Tenāha 『『na demīti vattuṃ na sakkotī』』ti. Puna tassāti brāhmaṇassa. Kāraṇānurūpaṃ rājūnaṃ puṇṇapattanti āha 『『kasmā medinno』』ti. Saṅkhapalitakuṭṭhanti dhotasaṅkhamiva setakuṭṭhaṃ. Setapokkhararajatato guṇasamānakāyattā evamāha. Anugacchatīti paramanubandhati.

Yadi duvidhenapi kāraṇena rājā brāhmaṇassa sammukhābhāvaṃ na deti, atha kasmā tadupasaṅkamanaṃ na paṭikkhittanti āha 『『yasmā panā』』tiādi. 『『Khettavijjāyāti nītisatthe』』ti (dī. ni. ṭī. 1.283) ācariyena vuttaṃ. Heṭṭhāpi brahmajālavaṇṇanāyaṃ evaṃ vuttaṃ 『『khettavijjāti abbheyyamāsurakkharājasatthādinītisattha』』nti. (Dī. ni. aṭṭha. 1.21) dussamettha tirokaraṇiyaṃ. Tenāha 『『sāṇipākārassa anto ṭhatvā』』ti. Antasaddena pana tabbhāvena pade vaḍḍhiyamāne dussantaṃ yathā 『『vananto』』ti. 『『Payātanti saddhaṃ, sassatikaṃ vā. Tenāha abhiharitvā dinna』』nti ācariyena vuttaṃ, tasmā matakabhattasaṅkhepena vā niccabhattasaṅkhepena vā abhiharitvā dinnaṃ bhikkhanti attho veditabbo. 『『Ayaṃ panā』』tiādi atthāpattivacanaṃ. Niṭṭhanti nicchayaṃ. Kasmā pana bhagavā brāhmaṇassa evarūpaṃ amanāpaṃ mammavacanaṃ avocāti codanaṃ kāraṇaṃ dassetvā sodhetuṃ 『『idaṃ panā』』tiādi vuttaṃ. Rahassampi paṭicchannampi mammavacanaṃ pakāsesīti sambandho.

我來將這段巴利文直譯成簡體中文： 281.與阿阇黎蓮華色共轉為有師,他的。"也墮處"是也滅因。"何況明行具足顯"pi 字為訶責。所以說"你與師也顯此無上明行具足耶"等。這裡這義注外道理 - "不,喬達摩尊"拒絕顯示為顯示不顯相說"我誰"等。有師我是誰如何而顯無上明行具足,無上明行具足是何如何而顯于有師我,我遠...有師如是與余經合。 282."墮者"依滅道從事墮。不充滿彼性不能充滿為不充滿,意思是以彼性不滿。以自墮者雖有也不充滿彼性蓮華色說此語因為義關係這作義主格說"以墮者也不充滿"。又以自不充滿墮者也作自不充滿墮者蓮華色說此語因為義合這主格也如是說如是相。因為一聲次第,一義次第。但有些說"只為顯示具格如是說",它不合因為二語與作者語同義,和同義語不合互為具格,止多言。 前仙人依止釋 283."給"為施,它為施說"所施"。令不欲施也作欲施面前最轉為迷惑以此為面轉。所以說"不能說不給"。又"他的"是婆羅門的。隨因王充缽說"為何給我"。"貝白癩"是如洗貝白癩。因為身同白蓮銀德如是說。"隨"是最隨。 若二因王不給婆羅門面前,為何不拒近說"但因為"等。老師說"田明是政論"。下梵網釋也如是說"田明是戰爭護王政論等"。此布作隱。所以說"立布帷內"。但以內字以彼性增語內布如"林內"。老師說"行是信,或常。所以說運給",所以應知意思是以死食略或常食略運給食。"但這"等是得義語。"結"是決定。但為何世尊說婆羅門如是不喜要語詰顯示因清說"但這"等。關係"顯示秘密也隱藏要語"。

1. Rājāsanaṃ nāma hatthikkhandhapadesaṃ sandhāya 『『hatthigīvāya vā nisinno』』ti pāḷiyaṃ vuttaṃ. Rathūpatthareti rathassa upari attharitapadese. Tenāha 『『rathamhī』』tiādi. Uggatuggatehīti uggatānamatisayena uggatehi. Na hi vicchāsamāso lokikehi abhimatoti. Rañño apaccaṃ rājañño, bahukattaṃ pati, ekasesanayena vā 『『rājaññehī』』ti vuttaṃ. Pākaṭamantananti pakāsabhūtaṃ mantanaṃ. Tadevidhādhippetaṃ, na rahassamantanaṃ suddādīhipi suyyamānassa icchitattā. Tena vuttaṃ 『『atha āgaccheyya suddo vā suddadāso vā』』tiādi. Tādisehiyevāti rañño ākārasadiseheva. Tassatthassa sādhanasamatthaṃ vacanaṃ raññā bhaṇitaṃ yathā, tathā sopi tassatthassa sādhanasamatthameva bhaṇitaṃ vacanaṃ apinu bhaṇatīti yojetabbaṃ.

285.『『Pavattāro』』ti etassa pāvacanabhāvena vattāroti saddato attho. Yasmā pana te tathābhūtā mantānaṃ pavattakā nāma, tasmā adhippāyato atthaṃ dassetuṃ 『『pavattayitāro』』ti vuttaṃ. Vadasaddena, hi tupaccayena ca 『『vattāro』』ti padasiddhi, tathā vatusaddena 『『pavattayitāro』』ti. Idaṃ ācariyassa (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 284.關涉象背處說經"或坐象頸"名王座。"車覆"在車上覆處。所以說"在車"等。"最高高"是以高者極高。因為重複複合不為世人所喜。王子王族,對多,或依一余法說"王族"。"明議"是顯議。這裡意指此,非密議因為欲首陀等也聞。所以說"若來首陀或首陀奴"等。"如是等"是如王相等。應結合如王說能成就彼義語,如是他也說能成就彼義語耶。 285."轉者"聲義是以教語義說者。但因為他們如是為咒語轉起者,所以為顯示意圖義說"轉起者"。因為以說聲和 tu 綴"說者"語成,如是以 vatu 聲"轉起者"。這是阿阇黎的;;

1.285) ca ācariyasāriputtattherassa ca mataṃ. Vatusaddeneva 『『pavattāro』』ti padasiddhiṃ dassetītipi keci vadanti. Padadvayassa tulyādhikaraṇattā 『『mantamevā』』ti vuttaṃ. 『『Sudde bahi katvā raho bhāsitabbaṭṭhena mantā eva taṃ taṃ atthapaṭipattihetutāya pada』』nti hi tulyādhikaraṇaṃ hoti, anupanītāsādhāraṇatāya rahassabhāvena vattabbāya mantanakiriyāya padamadhigamupāyantipi mantapadanti aṭṭhakathāmuttako nayo. Gītanti gāyanavasena sajjhāyitaṃ, gāyanampidha udattānudattādisarasampādanavaseneva adhippetanti vuttaṃ 『『sarasampattivasenā』』ti. Pāvacanabhāvena aññesaṃ vuttaṃ. Tamaññesaṃ vādāpanavasena vācitaṃ. Saṅgahetvā uparūpari saññūḷhāvasena samupabyūḷhaṃ. Iruvedayajuvedasāmavedādivasena, tatthāpi paccekaṃ mantabrahmādivasena, ajjhāyānuvākādivasena ca rāsikataṃ. Yathāvuttanayeneva piṇḍaṃ katvā ṭhapitaṃ. Aññesaṃ vācitaṃ anuvācentīti aññesaṃ kammabhūtānaṃ tehi vācāpitaṃ mantapadaṃ etarahi brāhmaṇā aññesaṃ anuvācāpenti.

Tesanti mantakattūnaṃ. Dibbacakkhuparibhaṇḍaṃ yathākammūpagañāṇaṃ, paccakkhato dassanaṭṭhena dibbacakkhusadisañca pubbenivāsānussatiñāṇaṃ sandhāya 『『dibbena cakkhunā』』ti vuttaṃ. Ato dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakatādīni ceva dibbacakkhusadisena pubbenivāsānussatiñāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvāti attho gahetabbo. Rūpameva hi paccuppannaṃ dibbacakkhussa ārammaṇanti tamidha aṭṭhānagataṃ hoti. Pāvacanena saha saṃsanditvāti yaṃ kassapasammāsambuddhena vuttaṃ vaṭṭasannissitaṃ vacanaṃ, tena saha saṃsanditvā aviruddhaṃ katvā. Na hi tesaṃ vivaṭṭasannissito attho paccakkhato hoti. Ganthiṃsūti pajjagajjabandhavasena sakkatabhāsāya bandhiṃsu. Aparā pareti aṭṭhakādīhi aparā aññepi pare pacchimā okkākarājakālādīsu uppannā. Pāṇātipātādīni pakkhipitvāti aṭṭhakādīhi ganthitamantapadesveva pāṇātipātādikilesasannissitapadānaṃ tattha tattha pakkhipanaṃ katvā. Viruddhe akaṃsūti suttanipāte brāhmaṇadhammikasuttādīsu (su. ni. brāhmaṇadhammikasutta) āgatanayena saṃkilesikatthadīpanato paccanīkabhūte akaṃsu. Isīti nidassanamattaṃ. 『『Isi vā isitthāya paṭipanno vā』』ti hi vattabbaṃ. Kasmā panettha paṭiññāgahaṇavasena desanāsotapatitaṃ na karotīti āha 『『idha bhagavā』』tiādi. Idhāti 『『tyāhaṃ mante adhīyāmi, 『sācariyako』ti tvaṃ maññasī』』ti vuttaṭṭhāne. Paṭiññaṃ aggahetvāti yathā heṭṭhā paṭiññā gahitā, tathā 『『taṃ kiṃ maññasi ambaṭṭha, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipanno sācariyakoti, no hidaṃ bho gotamā』』ti evaṃ idha paṭiññaṃ aggahetvā.

我來將這段巴利文直譯成簡體中文： 1.285) 和阿阇黎舍利弗長老的見。有些說只以vatu聲顯示"轉者"語成。因為二語同依說"只咒"。因為"除首陀外密說義咒只是彼彼義行因為道"為同依,未授共因秘密應說思維作為得道也為咒道為義注外道理。"歌"是依唱誦,這裡歌也意指只依高低等音成就說"依音成就"。依教說他。那依令他說教他。攝積上上聚為累積。依梨俱吠陀夜柔吠陀娑摩吠陀等,那裡也各依咒梵等,依誦頌等作堆。如說道理作塊住。他們教他們為所作令教咒道現在婆羅門令他們隨教。 "他們"是咒造者。天眼邊隨業趣智,和似天眼依現見義宿住隨念智關涉說"以天眼"。所以應取意思是以天眼邊隨業趣智見眾生業自性等和以似天眼宿住隨念智見過去劫婆羅門誦咒法。因為只現色為天眼境這裡不到處。與教一起隨順是與迦葉正覺說輪迴依語一起隨順作不違。因為他們不現見解脫依義。"結"是依偈散依梵語結。"後後"是後於阿吒迦等其他後生于郁迦迦王時等。"插入殺等"是在阿吒迦等結咒道插入殺生等煩惱依語彼彼。"作違"是依經集婆羅門法經等來道因為顯示染污義作對。"仙"是隻顯示。因為應說"仙或行仙"。但為何此不依取許道理說說"此世尊"等。"此"在說"我誦咒,你想'有師'"處。"不取許"是如下取許,如是此"暗婆吒你想何,爾時你將有師為仙或行仙耶?不,喬達摩尊"如是此不取許。

286.Nirāmagandhāti kilesāsucivasena vissagandharahitā. Anitthigandhāti itthīnaṃ gandhamattassapi avisahanena itthigandharahitā. Rajojalladharāti pakatirajasedādijalladharā. Pākārapurisaguttīti pākārāvaraṇaṃ, purisāvaraṇañca. Ettha pana 『『nirāmagandhā』』ti etena tesaṃ dasannaṃ brāhmaṇānaṃ vikkhambhitakilesataṃ dasseti, 『『anitthigandhā, brahmacārino』』ti ca etena ekavihāritaṃ, 『『rajojalladharā』』ti etena maṇḍanavibhūsanābhāvaṃ, 『『araññāyatane pabbatapādesu vasiṃsū』』ti etena manussūpacāraṃ pahāya vivittavāsaṃ, 『『vanamūlaphalāhārā vasiṃsū』』ti etena sālimaṃsodanādipaṇītāhāra paṭikkhepaṃ, 『『yadā』』tiādinā yānavāhanapaṭikkhepaṃ, 『『sabbadisāsū』』tiādinā rakkhāvaraṇapaṭikkhepaṃ. Evañca dassento micchāpaṭipadāpakkhikaṃ sācariyakassa ambaṭṭhassa vuttiṃ upādāya sammāpaṭipadāpakkhikāpi tesaṃ brāhmaṇānaṃ vutti ariyavinaye sammāpaṭipattiṃ upādāya micchāpaṭipadāyeva. Kathañhi nāma te bhavissati sallekhapaṭipattiyuttatāti. 『『Evaṃ su te』』tiādinā bhagavā ambaṭṭhaṃ santajjento niggaṇhātītipi vibhāveti. Idañhi vakkhamānāya pāḷiyā piṇḍatthadassananti.

Dussapaṭṭikā dussapaṭṭaṃ. Dussakalāpo dussaveṇī. Veṭhakehīti veṭhakapaṭṭakehi, dussehi saṃveṭhetvā katanamitaphāsukāhīti vuttaṃ hoti. Kappetunti kattarikāya chindituṃ. Kappitavālehīti etthāpi eseva nayo. 『『Na bhikkhave massu kappāpetabba』』ntiādīsu (cūḷava. 275) viya hi kapusaddo chedane vattati. Yuttaṭṭhānesūti gīvāsīsavāladhīsu. Vālāti tesu ṭhānesu jāyamānā lomā. Sahacaraṇavasena, ṭhānīnāmena vā 『『kuttavālā』』ti vuttā. Keci pana 『『vāḷayuttattā』』ti pāṭhaṃ kappetvā vāḷarūpayuttattāti atthaṃ vadanti, pāḷiyānapekkhanameva tesaṃ doso. 『『Kuttavālehi vaḷavārathehī』』ti pāḷiyaṃ vuttaṃ. Samantānagaranti nagarassa samantato. Pākārassa adhobhāge katasudhākammaṃ ṭhānaṃ nagarassa samīpe kattabbato, upakārakaraṇato ca 『『upakārikā』』ti vuccati. Nagarassa upakārikā etāsanti nagarūpakārikāyo, rājadhānīapekkhāya itthiliṅganiddeso. Tenāha 『『idha panā』』tiādi. Matīti vicikicchāvasena anekaṃsikajānanā. Upari desanāya avaḍḍhakāraṇaṃ dassento 『『idaṃ bhagavā』』tiādimāha. Pāḷiyaṃ so maṃ pañhenāti so jano maṃ pucchāvasena sodheyya. Ahaṃ veyyākaraṇena sodhessāmīti ahampimaṃ vissajjanāvasena sodhessāmīti yathārahamadhikāravasena attho veditabbo.

Dvelakkhaṇadassanavaṇṇanā

我來將這段巴利文直譯成簡體中文： 286."無腥氣"是離煩惱不凈義臭氣。"無女氣"是以不堪女氣味也離女氣。"著塵垢"是著自然塵汗等垢。"墻人護"是墻障和人障。但此"無腥氣"以此顯示彼十婆羅門斷煩惱,"無女氣,梵行"以此獨住,"著塵垢"以此無裝飾,"住林處山麓"以此舍人處住遠離,"食林根果住"以此拒絕精米肉飯等勝食,"若"等拒絕乘具,"一切方"等拒絕護障。如是顯示依有師暗婆吒邪行分住,依聖律正行彼等婆羅門住也是邪行。如何說他們具減損行。"如是彼等"等世尊呵責制止暗婆吒也顯示。因為這是將說經攝義顯示。 "布片"是布片。"布束"是布編。"纏"是以纏布片,意思說以布纏作彎曲脅。"理"是以剪刀斷。"理毛"此也此理。因為如"諸比丘不應令理須"等理字轉斷。"相應處"是頸頭毛等。"毛"是生彼處毛。依俱行或以處名說"調毛"。但有些修"因結毛"讀為因具結毛形說義,他們過在不觀經。經說"以調毛駿馬車"。"遍城"是城遍。城墻下作灰工處因應作城近和作助稱"助"。城助彼等為城助,依王都觀女性語。所以說"但此"等。"思"是依疑不定知。顯示上說不增因說"此世尊"等。經中"彼我以問"是彼人依問清我。"我以說清"是我也依答清我,應知如是依隨宜增上義。 二相顯釋

287.『『Nisinnāna』』ntiādi anādare sāmivacanaṃ, visesanaṃ vā. Saṅkucite iriyāpathe anavasesato lakkhaṇānaṃ dubbibhāvanato 『『na sakkotī』』ti vuttaṃ, tathā suvibhāvanato pana 『『sakkotī』』ti. Pariyesanasukhatthameva tadāciṇṇatā daṭṭhabbā. Tenāti duvidhenapi kāraṇena.

Gavesīti ñāṇena pariyesanamakāsi. Gaṇayantoti ñāṇeneva saṅkalayanto. Samānayīti sammā ānayi samāhari. 『『Kaṅkhatī』』ti padassa ākaṅkhatīti atthoti āha 『『aho vatā』』tiādi. Anupasaggampi hi padaṃ katthaci saupasaggamiva atthavisesavācakaṃ yathā 『『gotrabhū』』ti. Tato tato sarīrappadesato. Kicchatīti kilamati. Tenāha 『『na sakkoti daṭṭhu』』nti. Tāyāti 『『vicinanto kicchatī』』ti vuttāya vicikicchāya. Tatoti sanniṭṭhānaṃ agamanato. Evaṃ 『『kaṅkhatī』』ti padassa āsisanatthataṃ dassetvā idāni saṃsayatthataṃ dassento 『『kaṅkhāya vā』』tiādimāha. Tattha kaṅkhāyāti 『『kaṅkhatī』』ti padena vuttāya kaṅkhāya. Asatvapadhānañhi ākhyātikaṃ. Esa nayo sesesupi. Avatthāpabhedagatā vimati eva 『『tīhi dhammehī』』ti vuttā, tippakārehi saṃsayadhammehīti attho. Kālusiyabhāvoti appasannatāya hetubhūto āvilabhāvo.

Vatthikosenāti nābhiyā adhobhāgasaṅkhāte vatthimhi jātena liṅgapasibbakena. 『『Aṇḍakoso』』tiādīsu (ma. ni. 1.152, 189; 2.27; a. ni. 7.71; pārā. 11) viya hi kosasaddo pariveṭhakapasibbake vattati. Vatthena guhitabbattā vatthaguyhaṃ. Yasmā bhagavato kosohitaṃ vatthaguyhaṃ sabbabuddhāveṇikaṃ aññehi asādhāraṇaṃ suvisuddhakañcanamaṇḍalasannibhaṃ, attano saṇṭhānasannivesasundaratāya ājāneyyagandhahatthino varaṅgaparamacārubhāvaṃ, vikasamānatapaniyāravindasamujjalakesarāvattavilāsaṃ, sañjhāpabhānurañjitajalavanantarābhilakkhitasampuṇṇacandamaṇḍalasobhañca attano siriyā abhibhuyya virājati, yaṃ bāhirabbhantaramalehi anupakkiliṭṭhatāya, cirakālaparicitabrahmacariyādhikāratāya, saṇṭhitasaṇṭhānasampattiyā ca kopīnampi samānaṃ akopīnameva jātaṃ. Tena vuttaṃ 『『bhagavato hī』』tiādi. Varavāraṇassevāti varagandhahatthino iva. Pahūtabhāvanti puthulabhāvaṃ. Ettheva hi tassa saṃsayo. Tanumudusukumārādīsu panassa guṇesu vicāraṇā eva nāhosi.

1. 『『Tathārūpa』』nti idaṃ samāsapadanti āha 『『taṃrūpa』』nti. Etthāti yathā ambaṭṭho kosohitaṃ vatthaguyhamaddassa, tathā iddhābhisaṅkhāramabhisaṅkharaṇe. Iminā hi 『『tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharī』』tiādipāḷiparāmasanaṃ, ato cettha saha iddhābhisaṅkhāranayena vatthaguyhadassanakāraṇaṃ milindapañhāpāṭhena (mi. pa. 3.3) vibhāvitaṃ hoti. Keci pana 『『vatthaguyhadassane』』ti parāmasanti, tadayuttameva. Na hi taṃ pāḷiyaṃ, aṭṭhakathāyañca atthi, yaṃ evaṃ parāmasitabbaṃ siyā, iddhābhisaṅkhāranayo ca avibhāvito hoti. Kimettha aññena vattabbaṃ catupaṭisambhidāpattena chaḷabhiññena vādīvarena bhadantanāgasenattherena vuttanayeneva sampaṭicchitabbattā. Hirī karīyate etthāti hirikaraṇaṃ, tadeva okāso tathā, hiriyitabbaṭṭhānaṃ. Uttarassāti suttanipāte āgatassa uttaramāṇavassa (ma. ni.

我來將這段巴利文直譯成簡體中文： 287."坐"等為不敬屬格，或為限定。因彎曲威儀無餘難顯相說"不能"，如是善顯故"能"。應見彼為尋求樂故習。"彼"是以二因。 "尋"是以智作尋求。"數"是以智計數。"集"是正引集合。"欲"語義為希望說"啊愿"等。因為無字首語有時如有字首表特義如"種姓"。從彼彼身處。"苦"是疲勞。所以說"不能見"。"彼"是說"尋求苦"疑。"彼"是從不到決定。如是顯示"欲"語希望義現顯示疑義說"或以疑"等。其中"以疑"是以"欲"語所說疑。因為動詞不以有為主。此理余也。只分位別疑說"以三法"，意思是三種疑法。"混濁"是不凈因混濁。 "陰囊"是臍下名陰生囊。因為如"囊"等囊語轉纏囊。因為以陰藏為陰藏。因為世尊收藏陰藏是一切佛不共他人不共極凈金輪似，以自形相住美如純種香象最勝最美，如開金蓮光莖環美，如黃昏日照水間所表滿月輪美以自光勝照，以無外內垢染，以長時習梵行增上，以住形相具也作隱處不隱處生。所以說"因為世尊"等。"如上象"是如上香象。"廣"是寬。因為只此他疑。但細軟妙等德他無思。 288."如是相"這是複合語說"彼相"。"此"是如暗婆吒見收藏陰藏如是神變加行加行。因為以此關涉"加行如是神變加行"等經，所以此依神變加行道也以彌蘭陀問經顯示陰藏見因。但有些關涉"陰藏見"，它不合。因為它無經義注可如是關涉，神變加行道也不顯。此何說余因為應受四無礙得六通論師上尊那先長老說道。此作慚為慚處，如是為應慚處。"上"是經集來上摩納婆。

2.384). Sabbesampi cetesaṃ vatthu suttanipātato gahetabbaṃ.

Chāyanti paṭibimbaṃ. Kathaṃ dassesi, kīdisaṃ vāti āha 『『iddhiyā』』tiādi. Chāyārūpakamattanti bhagavato paṭibimbarūpakameva, na pakativatthaguyhaṃ, tañca buddhasantānato vinimuttattā rūpakamattaṃ bhagavatā sadisavaṇṇasaṇṭhānāvayavaṃ iddhimayaṃ bimbakameva hoti, evañca katvā appakatthena ka-kārena visesitavacanaṃ upapannaṃ hoti. Chāyārūpakamattaṃ iddhiyā abhisaṅkharitvā dassesīti sambandho. 『『Taṃ pana dassento bhagavā yathā attano buddharūpaṃ na dissati, tathā katvā dassetī』』ti (dī. ni. ṭī. 1.288) ācariyā vadanti. Tadetaṃ bhadantanāgasenattherena vuttena iddhābhisaṅkhatachāyārūpakamattadassanavacanena saṃsandati ceva sameti ca yathā taṃ 『『khīrena khīraṃ, gaṅgodakena yamunodaka』』nti daṭṭhabbaṃ. Tathāvacaneneva hi sesabuddharūpassa taṅkhaṇe adassitabhāvo atthato āpanno hoti. Nivāsananivatthatādivacanena panettha buddhasantānato vinimuttassapi chāyārūpakassa nivāsanādiabahigatabhāvo dassito, na ca codetabbaṃ 『『kathaṃ nivāsanādiantaragataṃ chāyārūpakaṃ bhagavā dasseti, kathañca ambaṭṭho passatī』』ti. Acinteyyo hi iddhivisayoti. Chāyaṃ diṭṭheti chāyāya diṭṭhāya. Etanti chāyārūpakaṃ. Bujjhanake sati jīvitanimittampi hadayamaṃsaṃ dasseyyāti adhippāyo. Ninnetvāti nīharitvā. Ayameva vā pāṭho. Kallosīti vissajjane tvaṃ kusalo cheko asi, yathāvutto vā vissajjanāmaggo upapanno yutto asīti attho. 『『Kusalo』』ti keci paṭhanti, ayuttametaṃ. Milindapañhe hi sabbattha vissajjanāvasāne 『『kallo』』 icceva diṭṭhoti.

Ninnāmetvāti mukhato nīharaṇavasena kaṇṇasotādiabhimukhaṃ paṇāmetvā, adhippāyameva dassetuṃ 『『nīharitvā』』ti vuttaṃ. Kathinasūciṃ viyāti ghanasukhumabhāvāpādanena kakkhaḷasūcimiva katvā. Tathākaraṇenāti kathinasūciṃ viya karaṇena. Etthāti pahūtajivhāya. Mudubhāvo, dīghabhāvo, tanubhāvo ca dassito amuduno ghanasukhumabhāvāpādanatthamasakkuṇeyyattāti ācariyena (dī. ni. ṭī. 1.288) vuttaṃ. Tatrāyamadhippāyo – yasmā mudumeva ghanasukhumabhāvāpādanatthaṃ sakkoti, tasmā tathākaraṇena mudubhāvo dassito aggi viya dhūmena. Yasmā ca muduyeva ghanasukhumabhāvāpajjanena dīghagāmi, tasmā kaṇṇasotānumasanena dīghabhāvo dassito. Yasmā pana mudu eva ghanasukhumabhāvāpajjanena tanu hoti, tasmā nāsikāsotānumasanena tanubhāvo dassitoti. Aputhulassa tathāpaṭicchādanatthamasakkuṇeyyattā nalāṭacchādanena puthulabhāvo dassito.

1. Patthento hutvā udikkhantoti yojetabbaṃ.

2. Mūlavacanaṃ kathā. Paṭivacanaṃ sallāpo.

3. 『『Uddhumātaka』』ntiādīsu (saṃ. ni. 5.242; visuddhi. 1.102)

我來將這段巴利文直譯成簡體中文： 2.384)。但這一切事應從經集取。 "影"是影像。如何顯示,或如何說"以神變"等。"隻影像"是隻世尊影像,非自性陰藏,且因從佛相續脫只為像以相似色形肢分神變像,如是作以不自性ka音限定語合。合"以神變加行隻影像顯示"。老師說"但世尊顯示如自佛色不顯如是作顯示"。這與尊那先長老說神變所作隻影像顯示語相合相應如"如乳與乳,恒河水與閻牟那水"應見。因為如是語義得余佛色彼時不顯。但此以著下衣等語顯示從佛相續脫影像也不出下衣等,且不應詰"如何世尊顯示入下衣等影像,如何暗婆吒見"。因為神變境不可思議。"見影"是影被見。"此"是影像。意思是若有覺者也顯示心肉為命根。"引"是出。或只此讀。"善"是答你善巧,或如說答道合適。有些讀"巧",不合。因為彌蘭陀問一切處答末見只"善"。 "轉"是依從口出向耳孔等,為顯示意只說"出"。"如硬針"是作如以堅細狀硬針。"如是作"是如硬針作。"此"是廣舌。老師說顯示柔,長,細因為不柔不能為堅細狀。這意是 - 因為只柔能為堅細狀,所以以如是作顯示柔如煙顯火。因為只柔以堅細狀成長行,所以以觸耳孔顯示長。但因為只柔以堅細狀成細,所以以觸鼻孔顯示細。因為不寬不能如是覆所以以覆額顯示寬。 289)應合"作期望觀"。 290)本語為語。答語為談。 291)在"膨脹"等;

viya ka-saddo jigucchanatthoti vuttaṃ 『『tameva jigucchanto』』ti. Tamevāti paṇḍitabhāvameva, ambaṭṭhamevātipi attho. Ambaṭṭhañhi sandhāya evamāha. Tathā hi pāḷiyaṃ vuttaṃ 『『evaṃ…pe… ambaṭṭhaṃ māṇavaṃ etadavocā』』ti. Kāmañca ambaṭṭhaṃ sandhāya evaṃ vuttaṃ, nāmagottavasena pana aniyamaṃ katvā garahanto puthuvacanena vadatīti veditabbaṃ. 『『Yadeva kho tva』』nti etassa aniyamavacanassa 『『evarūpenā』』ti idaṃ niyamavacananti dasseti 『『yādiso』』tiādinā. Bhāvenabhāvalakkhaṇe bhummavacanatthe karaṇavacananti vuttaṃ 『『edise atthacarake』』ti. Na aññatrāti na aññattha sugatiyaṃ. Ettha pana 『『atthacarakenā』』ti iminā byatirekamukhena anatthacarakataṃyeva vibhāvetīti daṭṭhabbaṃ. 『『Upaneyya upaneyyā』』ti idaṃ tvādyantaṃ vicchāvacananti āha 『『brāhmaṇo kho panā』』tiādi. Evaṃ upanetvā upanetvāti taṃ taṃ dosaṃ upanīya upanīya. Tenāha 『『suṭṭhu dāsādibhāvaṃ āropetvā』』ti. Pātesīti pavaṭṭanavasena pātesi. Yañca agamāsi, tampi assa tathāgamanasaṅkhātaṃ ṭhānaṃ acchinditvāti yojanā.

Pokkharasātibuddhūpasaṅkamanavaṇṇanā

292-3-6. Kittako pana soti vuttaṃ 『『sammodanīyakathāyapi kālo natthī』』ti. Āgamā nūti āgato nu. Khoti nipātamattaṃ. Idhāti ettha, tumhākaṃ santikanti attho. Adhivāsetūti sādiyatu, taṃ pana sādiyanaṃ idha manasāva sampaṭiggaho, na kāyavācāhīti āha 『『sampaṭicchatū』』ti. Ajja pavattamānaṃ ajjatanaṃ, puññaṃ, pītipāmojjañca, imamatthaṃ dassetuṃ 『『yaṃ me』』tiādi vuttaṃ. Kāranti upakāraṃ, sakkāraṃ vā. Acopetvāti acāletvā.

297.『『Sahatthā』』ti idaṃ karaṇatthe nissakkavacanaṃ. Tenāha 『『sahatthenā』』ti. Suhitanti dhātaṃ, jighacchādukkhābhāvena vā sukhitaṃ. Yāvadatthanti yāva attho, tāva bhojanena tadā kataṃ. Paṭikkhepapavāraṇāvettha adhippetā, na nimantanapavāraṇāti āha 『『ala』』ntiādi. 『『Hatthasaññāyā』』ti nidassanamattaṃ aññattha mukhavikārena, vacībhedena ca paṭikkhepassa vuttattā , ekakkhaṇepi ca tathāpaṭikkhepassa labbhanato. Onītā pattato pāṇi etassāti onītapattapāṇīti bhinnādhikaraṇavisayo tipado bāhiratthasamāso. Muddhajaṇa-kārena, pana saññogata-kārena ca oṇittasaddo vinābhūteti dasseti 『『oṇittapattapāṇintipi pāṭho』』tiādinā. Sucikaraṇatthe vā oṇittasaddo. Oṇittaṃ āmisāpanayanena sucikataṃ pattaṃ pāṇi ca assāti hi oṇittapattapāṇi. Tenāha 『『hatthe ca pattañca dhovitvā』』ti. 『『Oṇittaṃ nānābhūtaṃ vinābhūtaṃ, āmisāpanayanena vā sucikataṃ pattaṃ pāṇito assāti oṇittapattapāṇī』』ti (sārattha. ṭī. 1.23) sāratthadīpaniyaṃ vuttaṃ. Tattha pacchimavacanaṃ 『『hatthe ca pattañca dhovitvā』』ti iminā asaṃsandanato vicāretabbaṃ. Evaṃbhūtanti 『『bhuttāviṃ onītapattapāṇi』』nti vuttappakārena bhūtaṃ.

我來為您直譯這段巴利文: "說viya是一個表示厭惡義的詞,所以說"對此厭惡"。"對此"意為對智者的狀態,也可以理解為對阿摩晝。因為是針對阿摩晝而這樣說。就像在聖典中說的"如是...對阿摩晝青年這樣說"。雖然是針對阿摩晝這樣說,但應知是以姓名不確定的方式來批評而用複數。"你這樣的"這個不確定語與"如此"這個限定語相呼應,用"如此類"等詞來表示。在表示性質與性質關係的處格意義上用具格,所以說"對這樣的利益行者"。"不在其他"意為不在其他善趣。這裡應當看到,"利益行者"這個詞通過對比的方式突顯出非利益行者的本質。"應該引導,應該引導"這是表示重複的tvādi詞尾,所以說"婆羅門"等。這樣一再引導意為一再引出那些過失。因此說"很好地指出奴隸等的身份"。"使之落下"意為使之滾落。他所去的地方,也就是切斷了他那樣去的立足點,這是句子的組合。 破裂娑底往見佛的註釋 292-3-6. "多長時間呢",所以說"連寒暄的話也沒時間"。"來了嗎"意為是否來到。"kho"只是虛詞。"在此"意為在這裡,即在你們這裡的意思。"請接受"意為請同意,這裡的同意僅是內心的接受,不是身語的接受,所以說"請允許"。現在發生的是今日的福德和喜悅,為顯示此義而說"我的"等。"恩惠"意為幫助或供養。"不動搖"意為不搖動。 297."親手"這是表示工具的離格。因此說"以自己的手"。"已滿足"意為已飽足,或因沒有飢餓之苦而安樂。"隨意"意為當時以食物滿足了需要。這裡指拒絕和告知已足,而不是邀請的告知,所以說"夠了"等。"以手勢"只是舉例,因為在其他地方說到用面部表情和言語來表示拒絕,而且在一剎那也可以如此表示拒絕。"已離缽手"是不同成分的三詞外依主釋複合詞,意為此人的手已離開缽。由於沒有捲舌音和結合音,所以說"也讀作oṇittapattapāṇi"等。或者oṇitta詞表示清潔義。即oṇittapattapāṇi意為此人的缽和手通過去除殘食而清潔。因此說"洗凈手和缽"。在《精義燈》中說:"oṇitta意為分離、遠離,或通過去除殘食而清潔的缽從手中[離開]者為oṇittapattapāṇi"。其中后一種說法因與"洗凈手和缽"不相符而需要考察。"如是狀態"意為處於所說的"食畢,手離缽"的狀態。

298.Anupubbiṃ kathanti anupubbaṃ kathetabbaṃ kathaṃ. Tenāha 『『anupaṭipāṭikatha』』nti. Kā pana sāti āha 『『dānānantaraṃ sīla』』ntiādi, tenāyamattho bodhito hoti – dānakathā tāva pacurajanesupi pavattiyā sabbasādhāraṇattā, sukarattā, sīle patiṭṭhānassa upāyabhāvato ca ādito kathetabbā. Pariccāgasīlo hi puggalo pariggahavatthūsu vinissaṭabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti, sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathetabbā. Tañce dānasīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ sīlakathānantaraṃ saggakathā. Tāya hi evaṃ dassitaṃ hoti 『『imehi dānasīlamayehi, paṇītapaṇītatarādibhedabhinnehi ca puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbasampattiyo laddhabbā』』ti. Svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathā pana tehi anupakkiliṭṭho ariyamaggoti dassanatthaṃ saggakathānantaraṃ maggakathā. Maggañca kathentena tadadhigamupāyadassanatthaṃ kāmānaṃ ādīnavo, okāro, saṃkileso, nekkhamme ānisaṃso ca kathetabbo. Saggapariyāpannāpi hi sabbe kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammā, pageva itareti ādīnavo, sabbepi kāmā hīnā gammā pothujjanikā anariyā anatthasaṃhitāti lāmakabhāvo okāro, sabbepi bhavā kilesānaṃ vatthubhūtāti saṃkileso, sabbasaṃkilesavippayuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti. Ayampi attho bodhitoti veditabbo. Maggoti hi ettha iti-saddena ādyatthena kāmādīnavādīnampi saṅgahoti ayamatthavaṇṇanā katā. Tenāha 『『seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsetī』』ti. Vitthāro sāratthadīpaniyaṃ (sārattha. ṭī. 3.26) gahetabbo.

Kasi-saddo ñāṇena gahaṇeti āha 『『gahitā』』tiādi. Sāmaṃsaddena nivattetabbamatthaṃ dasseti 『『asādhāraṇā aññesa』』nti iminā, lokuttaradhammādhigame parūpadesavigatattā, ekeneva loke paṭhamaṃ anuttarāya sammāsambodhiyā abhisambuddhattā ca aññesamasādhāraṇāti vuttaṃ hoti. Dhammacakkhunti ettha sotāpattimaggova adhippeto, na brahmāyusutte (ma. ni. 2.383 ādayo) viya heṭṭhimā tayo maggā, na ca cūḷarāhulovādasutte (ma. ni. 3.416) viya āsavakkhayo. 『『Tassa uppattiākāradassanattha』』nti kasmā vuttaṃ, nanu maggañāṇaṃ asaṅkhatadhammārammaṇameva, na saṅkhatadhammārammaṇanti codanaṃ sodhento 『『tañhī』』tiādimāha. Kiccavasenāti asammohapaṭivedhakiccavasena.

Pokkharasātiupāsakattapaṭivedanākathāvaṇṇanā

我來為您直譯這段巴利文： 298. "次第說"意為應當次第而說的話。因此說"依照順序的說話"。什麼是這個呢？所以說"佈施之後是持戒"等。由此表明這個意思：首先應當說佈施,因為佈施在一般人中也能實行,是共同的,容易做到,也是確立戒行的方便。因為樂於舍施的人,由於對所擁有的東西已經放下,所以容易受持戒律,並能在其中很好地確立。由於戒律使施者與受者清凈而說利益他人,由於說明遠離傷害他人,由於說明應作之法后說不應作之法,由於說明財富圓滿的因后說存在圓滿的因,所以在佈施說之後應當說持戒。如果那佈施與持戒是依賴輪迴的,爲了顯示這種存在圓滿是它的果報,所以在持戒說之後是天界說。因為這樣顯示:"通過這些佈施持戒等善行,以及殊勝更殊勝等差別的功德事,可以獲得四大王天等處殊勝更殊勝等差別的無量天界圓滿。"而這天界被貪等染污,但完全不被它們染污的是聖道,為顯示此義,所以在天界說之後是道說。在說道時,爲了顯示證得之方便,應當說慾望的過患、低劣、染污以及出離的功德。因為即使是屬於天界的一切慾望也都有諸多過患,是無常不堅實變異之法,何況其他,這是過患；一切慾望都是低劣粗俗凡夫非聖不利的,這種卑下性是低劣；一切有都是煩惱的所依,這是染污；涅槃是遠離一切染污的,這是出離的功德。應當知道這個意思也被說明了。這裡"道"這個詞中的"等"字,以初義包括慾望過患等,這就是義釋。因此說"即是:顯示佈施說、持戒說、天界說、慾望的過患、低劣、染污、出離的功德"。詳細內容應當從《精義燈》中獲取。 "kasi"詞是以智慧把握的意思,所以說"已把握"等。用"自己"一詞來顯示應當排除的意思,以"不與他人共通"來表示,因為在證得出世間法時沒有他人的教導,也因為在世間唯一最先證得無上正等正覺,所以說是不與他人共通的。"法眼"在這裡只是指預流道,不像《梵摩經》中指下面三道,也不像《教誡羅睺羅小經》中指漏盡。為什麼說"為顯示它生起的形相",難道道智不是隻緣取無為法,而不緣取有為法嗎？為解釋這個質疑而說"因為它"等。"以作用"意為以不迷惑通達的作用。 破裂娑底證得優婆塞果的開示註釋

1. Pāḷiyaṃ 『『diṭṭhadhammo』』tiādīsu dassanaṃ nāma ñāṇato aññampi cakkhādidassanaṃ atthīti tannivattanatthaṃ 『『pattadhammo』』ti vuttaṃ. Patti ca ñāṇapattito aññāpi kāyagamanādipatti vijjatīti tato visesadassanatthaṃ 『『viditadhammo』』ti vuttaṃ. Sā panesā viditadhammatā ekadesatopi hotīti nippadesato viditadhammataṃ dassetuṃ 『『pariyogāḷhadhammo』』ti vuttaṃ, tenassa saccābhisambodhameva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādicatukiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti. Tenāha 『『diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo』』ti. 『『Kathaṃ pana ekameva ñāṇaṃ ekasmiṃ khaṇe cattāri kiccāni sādhentaṃ pavattati. Na hi tādisaṃ loke diṭṭhaṃ, na āgamo vā tādiso atthī』』ti na vattabbaṃ. Yathā hi padīpo ekasmiṃyeva khaṇe vaṭṭiṃ dahati, snehaṃ pariyādiyati, andhakāraṃ vidhamati, ālokañcāpi dasseti, evametaṃ ñāṇanti daṭṭhabbaṃ. 『『Maggasamaṅgissa ñāṇaṃ dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇa』』nti (vibha. 794) suttapadampettha udāharitabbanti.

Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā, aṭṭhavatthukā ca vicikicchā anena vitiṇṇā. Vigatā kathaṃkathāti pavattiādīsu 『『evaṃ nu kho, na nu kho』』ti evaṃ pavattikā kathaṃkathā assa vigatā samucchinnā. Visāradabhāvaṃ pattoti sārajjakarānaṃ pāpadhammānaṃ pahīnattā, tappaṭipakkhesu ca sīlādiguṇesu suppatiṭṭhitattā visāradabhāvaṃ veyyattiyaṃ patto adhigato. Sāyaṃ vesārajjappatti suppatiṭṭhitatā katthāti codanāya 『『satthusāsane』』ti vuttanti dassento 『『kattha? Satthusāsane』』ti āha. Attanāva paccakkhato diṭṭhattā, adhigatattā ca na assa paccayo paccetabbo paro atthīti attho. Tatthādhippāyamāha 『『na parassā』』tiādinā. Na vattatīti na pavattati, na paṭipajjati vā, na paraṃ pacceti pattiyāyatīti aparappaccayotipi yujjati. Yaṃ panettha vattabbampi avuttaṃ, tadetaṃ pubbe vuttattā, parato vuccamānattā ca avuttanti veditabbaṃ.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmattherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā ambaṭṭhasuttavaṇṇanāya līnatthapakāsanā.

Ambaṭṭhasuttavaṇṇanā niṭṭhitā.

1. Soṇadaṇḍasuttavaṇṇanā

我來為您直譯這段巴利文： 299. 在聖典中關於"已見法"等,因為除了智慧的見之外還有眼等的見,爲了排除這些而說"已得法"。因為除了智慧的獲得之外還有身體移動等的獲得,爲了顯示與這些的區別而說"已知法"。而這已知法性也可能只是部分的,爲了顯示完全的已知法性而說"已深入法",由此表明他的真諦現觀。因為道智以一次現觀的方式成就遍知等四種作用,稱為完全地從各方面深入四諦法。因此說"由此見到聖諦法者為已見法"。不應說"但是如何一個智在一剎那中成就四種作用而運作呢？在世間沒有見過這樣的,也沒有這樣的聖典"。應當知道,就像燈在同一剎那中燃燒燈芯、耗盡油脂、驅散黑暗、顯現光明一樣,這智也是如此。這裡也應當引用"具道者的智是苦的智,是苦集的智,是苦滅的智,是導向苦滅之道的智"這經文。 "度脫疑惑"意為他已度過像可怕曠野一樣的十六事和八事的疑惑。"已離猶豫"意為他對生起等的"是這樣嗎？不是這樣嗎？"這樣的猶豫已離已斷。"已達無畏狀態"意為因為已斷除能引生怯弱的惡法,並在與之相對的戒等功德中很好地確立,所以已達到、已證得無畏狀態即熟練。這無畏的獲得、好的確立是在哪裡呢？針對這個問題而說"在師教中",所以說"在哪裡？在師教中"。因為自己親自見到、證得,所以他不必相信別人,這是意思。他說明那裡的意趣說"不是別人"等。"不轉"意為不運作,或不實行,或不信賴依靠他人,所以也適合解釋為"不依他"。這裡有些應當說的未說,應知那是因為前面已說或後面將說而未說。 如是在《善吉祥光》長部註釋書中,為闡明極細微深奧難解之義,為生起清凈廣大智慧的熟練,具足正直柔和溫良信念念住精進等諸法,對於有註釋的三藏無礙無畏智行,深入種種自宗他宗教理的大師,大文法家,名為智光法將的長老,大法王的導師所作的《善光耀》釋義書中,對阿摩晝經注的義釋。 阿摩晝經註釋完。 4. 須那檀陀經註釋

1. Evaṃ ambaṭṭhasuttaṃ saṃvaṇṇetvā idāni soṇadaṇḍasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, ambaṭṭhasuttassānantaraṃ saṅgītassa suttassa soṇadaṇḍasuttabhāvaṃ vā pakāsetuṃ 『『evaṃ me sutaṃ…pe… aṅgesūti soṇadaṇḍasutta』』nti āha. Sundarabhāvena sātisayāni aṅgāni etesamatthīti aṅgā. Taddhitapaccayassa atisayavisiṭṭhe atthitāatthe pavattito, padhānato rājakumārā, ruḷhivasena pana janapadoti vuttaṃ 『『aṅgā nāmā』』tiādi. Idhāpi adhippetā, na ambaṭṭhasutte eva. 『『Tadā kirā』』tiādi tassā cārikāya kāraṇavacanaṃ. Āgamane ādīnavaṃ dassetvā paṭikkhipanavasena āgantuṃ na dassanti, nānujānissantīti adhippāyo.

Nīlāsokakaṇikārakoviḷārakundarājarukkhādisammissatāya taṃ campakavanaṃ nīlādipañcavaṇṇakusumapaṭimaṇḍitaṃ, na campakarukkhānaññeva nīlādipañcavaṇṇakusumatāyāti vadanti, tathārūpāya pana dhātuyā campakarukkhāva nīlādipañcavaṇṇampi kusumaṃ pupphanti. Idānipi hi katthaci dese dissanti, evañca yathārutampi aṭṭhakathāvacanaṃ upapannaṃ hoti. Kusumagandhasugandheti vuttanayena sammissakānaṃ, suddhacampakānaṃ vā kusumānaṃ gandhehi sugandhe. Evaṃ pana vadanto na māpanakāleyeva tasmiṃ nagare campakarukkhā ussannā, atha kho aparabhāgepīti dasseti. Māpanakāle hi campakarukkhānamussannatāya taṃ nagaraṃ 『『campā』』ti nāmaṃ labhi. Issarattāti adhipatibhāvato. Senā etassa atthīti seniko, sveva seniyo. Bahubhāvavisiṭṭhā cettha atthitā taddhitapaccayena jotitāti vuttaṃ 『『mahatiyā senāya samannāgatattā』』ti. Sārasuvaṇṇasadisatāyāti uttamajātisuvaṇṇasadisatāya. Cūḷadukkhakkhandhasuttaṭṭhakathāyaṃ pana evaṃ vuttaṃ 『『seniyo』』ti tassa nāmaṃ, bimbīti attabhāvassa nāmaṃ vuccati, so tassa sārabhūto dassanīyo pāsādiko attabhāvasamiddhiyā bimbisāroti vuccatī』』ti (ma. ni. aṭṭha. 1.180).

301-2.Saṃhatāti sannipatanavasena saṅghaṭitā, sannipatitāti vuttaṃ hoti. Ekekissāya disāyāti ekekāya padesabhūtāya disāya. Pāḷiyaṃ brāhmaṇagahapatikānamadhippetattā 『『saṅghino』』ti vattabbe 『『saṅghī』』ti puthutte ekavacanaṃ vuttanti dasseti 『『etesa』』nti iminā. Evaṃ ācariyena (dī. ni. ṭī. 1.301, 302) vuttaṃ, saṅghīti pana dīghavasena bahuvacanampi dissati. Agaṇāti asamūhabhūtā agaṇabandhā, 『『agaṇanā』』tipi pāṭho, ayamevattho, saṅkhyātthassa ayuttattā. Na hi tesaṃ saṅkhyā atthīti. Idaṃ vuttaṃ hoti – pubbe antonagare agaṇāpi pacchā bahinagare gaṇaṃ bhūtā pattāti gaṇībhūtāti. Abhūtatabbhāve hi karāsabhūyoge a-kārassa ī-kārādeso, īpaccayo vā. Rājarājaññādīnaṃ daṇḍadharo purisova tato tato khattiyānaṃ tāyanato rakkhaṇato khattā niruttinayena. So hi yattha tehi pesito, tattha tesaṃ dosaṃ pariharanto yuttapattavasena pucchitamatthaṃ katheti. Tenāha 『『pucchitapañhe byākaraṇasamattho』』ti. Kulāpadesādinā mahatī mattā pamāṇametassāti mahāmatto.

Soṇadaṇḍaguṇakathāvaṇṇanā

我來為您直譯這段巴利文： 300. 這樣解釋完阿摩晝經后,現在要解釋須那檀陀經,爲了顯示依次到達註釋機會,或者顯示在阿摩晝經之後結集的經是須那檀陀經,所以說"如是我聞...在鴦伽國是須那檀陀經"。因為有殊勝的善美性質所以稱為鴦伽。這裡接尾詞表示具有殊勝的意思,主要指王子們,但依慣用而說是地區,所以說"名為鴦伽"等。這裡也是指這個意思,不只是在阿摩晝經中。"那時據說"等是說明那遊行的原因。他們將顯示來訪的過患而加以拒絕,不會允許來訪,這是意思。 他們說由於混雜著藍色阿輸迦樹、金錢樹、科毗羅樹、昆達樹、王樹等,那瞻波林為藍等五色花所莊嚴,不是隻有瞻波樹有藍等五色花。但是由於那樣的性質,瞻波樹也會開出藍等五色花。現在在某些地方也可以看到,這樣註釋書的文字按字面意思也說得通。"花香芬芳"意為如前所說混雜的或純瞻波樹的花香芬芳。這樣說是表明不僅在建城時那城市有很多瞻波樹,後來也是如此。因為在建城時瞻波樹很多,所以那城市得名為"瞻波"。"為主"意為具有統治性。有軍隊的稱為"帶軍者",這就是"帶軍"。這裡接尾詞表示具有多的意思,所以說"因為具有大軍隊"。"如精金相似"意為如最上等黃金相似。但在《小苦蘊經注》中這樣說:"'帶軍'是他的名字,'賓比'是說身體的名字,因為他那成為精華的端正莊嚴的身體圓滿而稱為賓比娑羅"。 301-2. "聚集"意為以會合的方式集合,即已經聚會。"在每一方向"意為在每一個作為方位的地方。在聖典中因為是指婆羅門居士們,應說"眾多"而說"眾",是在複數意義上用單數,以"這些"來顯示。阿阇黎這樣說,但"眾"的長音形式也可見作複數。"非群"意為非群體的非群結合,"非群數"也是一種讀法,意思相同,因為計數的意思不適合。因為他們的數量是無法計數的。這是說:以前在城內是非群的,後來在城外成為群體而達到群體狀態。因為在表示從非彼性到彼性時,加上詞尾"kar"和"as"的"a"音變成"ī"音,或加"ī"詞綴。依詞源學,國王王族等的執杖人因保護守護諸剎帝利而稱為"剎帝利官"。因為他被他們派到哪裡,就在那裡為他們避免過失,依適當的情況解說所問的事。因此說"能回答所問的問題"。因為以種姓傳承等有大的量度,所以稱為大臣。 須那檀陀功德說註釋

1. Ekassa rañño āṇāpavattiṭṭhānāni rajjāni nāma, visiṭṭhāni rajjāni virajjāni, tāneva verajjāni, nānāvidhāni verajjāni tathā, tesu jātātiādinā tidhā taddhitanibbacanaṃ. Vicitrā hi taddhitavuttīti. Yaññānubhavanatthanti yassa kassaci yaññassa anubhavanatthaṃ. Teti nānāverajjakā brāhmaṇā. Tassāti soṇadaṇḍabrāhmaṇassa. Uttamabrāhmaṇoti abhijanasampattiyā, vittasampattiyā, vijjāsampattiyā ca uggatataro, uḷāro vā brāhmaṇo. Āvaṭṭanīmāyā vuttāva. Lābhamaccherena nippīḷitatāya asannipāto bhavissati.

Aṅgeti gameti attano phalaṃ ñāpeti, sayaṃ vā aṅgīyati gamīyati ñāyatīti aṅgaṃ, hetu. Tenāha 『『kāraṇenā』』ti. Lokadhammatānussaraṇena aparānipi kāraṇāni āhaṃsūti dassento 『『eva』』ntiādimāha.

Dvīhi pakkhehīti mātupakkhena, pitupakkhena cāti dvīhi ñātipakkhehi. 『『Ubhato sujāto』』ti hi etthakeyeva vutte yehi kehici dvīhi bhāgehi sujātattaṃ vijāneyya, sujātasaddo ca 『『sujāto cārudassano』』tiādīsu (ma. ni.

我來為您直譯這段巴利文： 303. 一個國王統治範圍的地方稱為"王國",特殊的王國稱為"維拉吉亞",這就是"韋拉吉亞",各種各樣的韋拉吉亞如是,以"在其中出生"等三種方式進行詞根分析。因為接尾詞的用法是多樣的。"爲了享用祭祀"意為爲了享用任何祭祀。"他們"指來自各個韋拉吉亞的婆羅門們。"他的"指須那檀陀婆羅門的。"最上婆羅門"意為以出身圓滿、財富圓滿、智慧圓滿而更高貴的,或殊勝的婆羅門。轉向咒術已經說過。因為被利養吝嗇所壓迫而將不會聚集。 "因素"意為使趨向、使了知自己的果報,或者自己被趨向、被了知,所以是因素,即原因。因此說"以原因"。顯示他們通過憶念世間法而說其他原因,所以說"如是"等。 "兩方面"意為以母親方面和父親方面這兩個親屬方面。因為在這裡只說"兩邊善生",可能會以任何兩個部分理解善生的意思,而"善生"一詞在"善生且端正"等經文中...

2.399) ārohasampattipariyāyopi hotīti jātivaseneva sujātattaṃ vibhāvetuṃ 『『mātito ca pitito cā』』ti vuttaṃ. Tenāha 『『bhoto mātā brāhmaṇī』』tiādi. Evanti vuttappakārena, mātupakkhato ca pitupakkhato ca paccekaṃ tividhena ñātiparivaṭṭenāti vuttaṃ hoti. 『『Saṃsuddhagahaṇiko』』ti imināpi 『『mātito ca pitito cā』』ti vuttamevatthaṃ samatthetīti āha 『『saṃsuddhā te mātugahaṇī』』ti, saṃsuddhāva anaññapurisasādhāraṇāti attho. Anorasaputtavasenāpi hi loke mātāpitusamaññā dissati, idha panassa orasaputtavaseneva icchitāti dassetuṃ 『『saṃsuddhagahaṇiko』』ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, tatiyāvaṭṭasaṅkhāto gabbhāsayasaññito mātukucchipadeso samavepākiniyāti samavipācaniyā. Etthāti mahāsudassanasutte. Yathābhuttamāhāraṃ vipācanavasena gaṇhāti na chaḍḍetīti gahaṇī, kammajatejodhātu, yā 『『udaraggī』』ti loke paññāyati.

Pitupitāti pituno pitā. Pitāmahoti āmaha-paccayena taddhitasiddhi. 『『Catuyuga』』ntiādīsu viya taṃ tadatthe yujjitabbato kālaviseso yugaṃ nāma. Etaṃ yugasaddena āyuppamāṇavacanaṃ abhilāpamattaṃ lokavohāravacanamattameva, adhippetatthato pana pitāmahoyeva pitāmahayugasaddena vutto tasseva padhānabhāvena adhippetattāti adhippāyo. Tato uddhanti pitāmahato upari. Tenāha 『『pubbapurisā』』ti, tadavasesā pubbakā cha purisāti attho. Purisaggahaṇañcettha ukkaṭṭhaniddesena katanti daṭṭhabbaṃ. Evañhi 『『mātito』』ti pāḷivacanaṃ samatthitaṃ hoti.

Tatrāyamaṭṭhakathāmuttakanayo – mātā ca pitā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo dvando pitāmahayugo, tasmā, yāva sattamā pitāmahayugā pitāmahadvandāti attho veditabbo, evañca pitāmahaggahaṇeneva mātāmahopi gahito. Yugasaddo cettha ekaseso 『『yugo ca yugo ca yugo』』ti, ato tattha tattha ñātiparivaṭṭe pitāmahadvandaṃ gahitaṃ hotīti.

『『Yāva sattamā pitāmahayugā』』ti idaṃ kākāpekkhanamiva ubhayattha sambandhagatanti āha 『『eva』』ntiādi. Yāva sattamo puriso, tāva akkhitto anupakuṭṭho jātivādenāti sambandho. Akkhittoti appattakhepo. Anavakkhittoti saddhathālipākādīsu na chaḍḍito. Na upakuṭṭhoti na upakkosito. 『『Jātivādenā』』ti idaṃ hetumhi karaṇavacananti dassetuṃ 『『kena kāraṇenā』』tiādi vuttaṃ. Itipīti imināpi kāraṇena. Ettha ca 『『ubhato…pe… yugā』』ti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato, 『『akkhitto』』ti etena kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. 『『Anupakuṭṭho』』ti etena ayuttasaṃsaggābhāvo. Ayuttasaṃsaggañhi paṭicca sattā akkosaṃ labhantīti.

Issaroti ādhipateyyasaṃvattaniyakammabalena īsanasīlo, sā panassa issaratā vibhavasampattipaccayā pākaṭā jātā, tasmā aḍḍhabhāvapariyāyena dassento 『『aḍḍhoti issaro』』ti āha. Mahantaṃ dhanamassa bhūmigataṃ, vehāsagatañcāti mahaddhano. Tassāti tassa tassa guṇassa, ayameva ca pāṭho adhunā dissati. Aguṇaṃyeva dassemāti anvayato tassa guṇaṃ vatvā byatirekato bhagavato anupasaṅkamanakāraṇaṃ aguṇameva dassema.

我來為您直譯這段巴利文： "善生"一詞在"善生且端正"等中也有身材圓滿的意思,所以爲了只顯示以種姓方面的善生而說"從母親和父親"。因此說"尊者的母親是婆羅門女"等。"如是"意為以所說的方式,從母親方面和父親方面各有三種親屬系譜,這樣說。"生殖清凈"這個詞也證實了"從母親和父親"所說的意思,所以說"他們的母親生殖清凈",意思是完全清凈,不與其他男人有關。因為在世間也可見非親生兒子的母親父親的稱呼,但這裡要顯示是以親生兒子的意思而說"生殖清凈"。"生殖"意為攝持胎兒,是指第三輪轉的名為胎藏的母胎處所,以"平等消化"意為平等消化。"在這裡"指在《大善見王經》中。因為能攝取所食的食物通過消化而不丟棄,所以稱為"生殖",是業生火界,在世間稱為"胃火"。 "父親的父親"意為父親的父親。"祖父"是以"āmaha"詞綴而成的派生詞。如在"四軛"等中,因為應當結合于彼彼義而稱為軛的時間區分。這個以"軛"字表示壽量的說法只是世間言說而已,但就所要表達的意思而言,只是用"祖父軛"這個詞說祖父,因為只是要表達他的主要性,這是意思。"從那以上"意為從祖父以上。因此說"古先諸人",意思是剩餘的六個古先人。這裡取"人"應當視為最上的指示。這樣"從母親"的聖典文句就得到證實。 這裡有一個不在註釋書中的解釋方法:母親和父親是雙親,雙親的雙親是祖父母,他們的一對是祖父母對,所以應知意思是直到第七個祖父母對的祖父母雙方,這樣以"祖父"一詞也包含了外祖父。這裡的"軛"字是單一余詞"軛和軛和軛",所以在彼彼親屬系譜中都包含祖父母雙方。 "直到第七個祖父軛"這個詞像烏鴉期待一樣在兩邊都有聯繫,所以說"如是"等。直到第七個人,都未被棄絕、未被誹謗以出身的誹謗,這是聯繫。"未被棄絕"意為未受到棄絕。"未被拋棄"意為在信施食等事上未被拋棄。"未被誹謗"意為未被誹謗。說"以出身的誹謗"等是爲了顯示這是因的工具格。"由此"意為以此原因。這裡以"兩邊...直到第七個祖父軛"顯示婆羅門沒有種姓缺陷,因為說明生殖清凈性,"未被棄絕"顯示沒有行為過失,因為眾生由行為過失而受到棄絕,"未被誹謗"顯示沒有不當交往,因為眾生由不當交往而受到誹謗。 "為主"意為由於能引生統治的業力而有支配的習性,他的這種主權因財富圓滿而顯著,所以以富裕的同義詞來顯示而說"富裕即為主"。他有大量的地上和空中財富,所以是大富。"那個"意為那個那個功德,現在也只見到這個讀法。"我們只顯示過失"意為通過順說說了他的功德后,通過反說來顯示不去見世尊的原因即過失。

Adhikarūpoti visiṭṭharūpo uttamasarīro. Dassanaṃ arahatīti dassanīyoti āha 『『dassanayoggo』』ti. Pasādaṃ āvahatīti pāsādiko. Tenāha 『『pasādajananato』』ti. Pokkharasaddo idha sundaratthe, sarīratthe ca niruḷho. Vaṇṇassāti vaṇṇadhātuyā. Pakāsaniyena parisuddhanimittena vaṇṇasaddassa vaṇṇadhātuyaṃ pavattanato tannimittameva vaṇṇatā, sā ca vaṇṇanissitāti abhedavasena vuttaṃ 『『uttamena parisuddhena vaṇṇenā』』ti. Sarīraṃ pana sannivesavisiṭṭhaṃ karacaraṇagīvāsīsādisamudāyaṃ, tañca avayavabhūtena saṇṭhānanimittena gayhati, tasmā tannimittameva pokkharatāti vuttaṃ 『『sarīrasaṇṭhānasampattiyā』』ti, uttamāya sarīrasaṇṭhānasampattiyātipi yojetabbaṃ. Atthavasā hi liṅgavibhattivipariṇāmo. Sabbesu vaṇṇesu suvaṇṇavaṇṇova uttamoti āha 『『parisuddhavaṇṇesupi seṭṭhena suvaṇṇavaṇṇena samannāgato』』ti. Tathā hi buddhā, cakkavattino ca suvaṇṇavaṇṇāva honti. Yasmā pana vacchasasaddo sarīrābhe pavattati, tasmā brahmavacchasīti uttamasarīrābho, suvaṇṇābho icceva attho. Imameva hi atthaṃ sandhāya 『『mahābrahmuno sarīrasadiseneva sarīrena samannāgato』』ti vuttaṃ, na brahmujugattataṃ. Okāsoti sabbaṅgapaccaṅgaṭṭhānaṃ. Ārohapariṇāhasampattiyā, avayavapāripūriyā ca dassanassa okāso na khuddakoti attho. Tenāha 『『sabbānevā』』tiādi.

Sīlanti yamaniyamalakkhaṇaṃ sīlaṃ, taṃ panassa rattaññutāya vuddhaṃ vaddhitanti visesato 『『vuddhasīlī』』ti vuttaṃ. Vuddhasīlenāti sabbadā sammāyogato vuddhena dhuvasīlena. Evañca katvā padattayampetaṃ adhippetatthato visiṭṭhaṃ hoti, saddatthamattaṃ pana sandhāya 『『idaṃ vuddhasīlīpadasseva vevacana』』nti vuttaṃ. Pañcasīlato paraṃ tattha sīlassa abhāvato, tesamajānanato ca 『『pañcasīlamattamevā』』ti āha.

我來為您直譯這段巴利文： "殊勝形體"意為殊勝形體、最上身體。"值得見"意為應當見到,所以說"適合見到"。"令人喜悅"意為能帶來凈信。因此說"因為能生起凈信"。"蓮花"一詞在這裡確立為美好義和身體義。"膚色"意為膚色界。因為"膚色"一詞通過顯現清凈相而轉起于膚色界,所以以其相即為膚色性,而且它依止於膚色,所以從無差別方面說"以最上清凈膚色"。身體則是以佈局而特殊的手足頸頭等的集合,它由作為部分的形狀相而把握,所以以其相即為蓮花性,因此說"以身體形狀圓滿",也應當配合"以最上的身體形狀圓滿"。因為依照意義而有性數的變化。在一切膚色中金色最上,所以說"具足清凈膚色中最上的金色"。如是,佛陀和轉輪王都是金色的。因為"光輝"一詞轉起于身體光澤,所以"梵光輝"意為最上身體光澤,即金色光澤的意思。正是爲了這個意思而說"具足如大梵天的身體相似的身體",不是指梵天的正直性。"處所"意為一切肢體部分的地方。因為身量圓滿和肢體圓滿而見處不小,這是意思。因此說"一切"等。 "戒"意為以調伏和防護為相的戒,由於他的長夜熟知而增長增大,所以特別稱為"增長戒者"。"以增長戒"意為以常時正確相應而增長的堅固戒。這樣做時這三個詞從所要表達的意思來看是特殊的,但就詞義本身而言,所以說"這是增長戒者一詞的同義詞"。因為超過五戒就沒有戒了,而且他們不知道,所以說"只是五戒而已"。

Vācāya parimaṇḍalapadabyañjanatā eva sundarabhāvoti vuttaṃ 『『sundarā parimaṇḍalapadabyañjanā』』ti. Ṭhānakaraṇasampattiyā, sikkhāsampattiyā ca kassacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā. Akkharameva hi taṃtadatthavācakabhāvena paricchinnaṃ padaṃ. Atha vā padameva atthassa byañjakattā byañjanaṃ, sithiladhanitādiakkharapāripūriyā ca padabyañjanassa parimaṇḍalatā, parimaṇḍalaṃ padabyañjanametissāti tathā. Apica pajjati attho etenāti padaṃ, nāmādi, yathādhippetamatthaṃ byañjetīti byañjanaṃ, vākyaṃ, tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā. Atthaviññāpane sādhanatāya vācāva karaṇaṃ vākkaraṇanti tulyādhikaraṇataṃ dassetuṃ 『『udāharaṇaghoso』』ti vuttaṃ, vacībhedasaddoti attho. Tassa brāhmaṇassa, tena vā bhāsitabbassa atthassa guṇaparipuṇṇabhāvena pūre guṇehi paripuṇṇabhāve bhavāti porī. Puna pureti rājadhānīmahānagare. Bhavattāti saṃvaḍḍhattā. Sukhumālattanenāti sukhumālabhāvena, iminā tassā vācāya mudusaṇhattamāha. Apalibuddhāyāti pittasemhādīhi apariyonaddhāya, hetugabbhapadametaṃ. Tato eva hi yathāvuttadosābhāvoti. Ḍaṃsetvā viya ekadesakathanaṃ sandiṭṭhaṃ, saṇikaṃ cirāyitvā kathanaṃ vilambitaṃ, 『『sanniddhavilambitādī』』tipi pāṭho. Saddena ajanakaṃ vacinaṃ, mammakasaṅkhātaṃ vā ekakkharameva dvattikkhattumuccāraṇaṃ sanniddhaṃ. Ādisaddena dukkhalitānukaḍḍhitādīni saṅgaṇhāti. Eḷāgaḷenāti eḷāpaggharaṇena. 『『Eḷā gaḷantī』』ti vuttasseva dvidhā atthaṃ dassetuṃ 『『lālā vā paggharantī』』tiādi vuttaṃ. 『『Passe』ḷamūgaṃ uragaṃ dujivha』』ntiādīsu (jā. 1.7.49) viya hi eḷāsaddo lālāya, kheḷe ca pavattati. Kheḷaphusitānīti kheḷabindūni.

Tatrāyamaṭṭhakathāmuttakanayo – elanti doso vuccati 『『yā sā vācā nelā kaṇṇasukhā』』tiādīsu (dī. ni. 1.8, 194) viya. Duppaññā ca sadosameva kathaṃ kathentā elaṃ paggharāpenti, tasmā tesaṃ vācā elagaḷā nāma hoti, tabbiparītāyāti attho. 『『Ādimajjhapariyosānaṃ pākaṭaṃ katvā』』ti iminā tassā vācāya atthapāripūriṃ vadati. Viññāpanasaddena etassa sambandho.

Jarājiṇṇatāya jiṇṇoti khaṇḍiccapāliccādibhāvamāpādito. Vuddhimariyādappattoti vuddhiyā paricchedaṃ pariyantaṃ patto. Jātimahallakatāyāti upapattiyā mahallakabhāvena. Tenāha 『『cirakālappasuto』』ti. Addhasaddo addhānapariyāyo dīghakālavācako. Kittako pana soti āha 『『dve tayo rājaparivaṭṭe』』ti, dvinnaṃ tiṇṇaṃ rājūnaṃ rajjapasāsanapaṭipāṭiyoti attho. 『『Addhagato』』ti vatvāpi kataṃ vayogahaṇaṃ osānavayāpekkhanti vuttaṃ 『『pacchimavayaṃ sampatto』』ti. Pacchimo tatiyabhāgoti vassasatassa tidhā katesu bhāgesu tatiyo osānabhāgo. Paccekaṃ tettiṃsavassato ca adhikamāsapakkhādipi vibhajīyati, tasmā sattasaṭṭhime vasse yathārahaṃ labbhamānamāsapakkhadivasato paṭṭhāya pacchimavayo veditabbo. Ācariyasāriputtattherenapi hi imamevatthaṃ sandhāya 『『sattasaṭṭhivassato paṭṭhāya pacchimavayo koṭṭhāso』』ti (sārattha. ṭī.

我來為您直譯這段巴利文： 說"美好的圓滿語句文字"是因為語言的語句文字圓滿就是美好性。因為發音位置圓滿、學習圓滿而在任何方面都無缺失,所以有圓滿語句文字的音字。因為音字本身就是以表達彼彼義而限定的語句。或者說,語句本身因為能顯示意義而成為文字,由於松濁等音的圓滿而語句文字成為圓滿,有圓滿語句文字的即如是。又,因為藉此而達到意義所以是語句,即名詞等,因為顯示所要表達的意義所以是文字,即句子,由於它們的圓滿而成為圓滿語句文字。爲了顯示在表達意義上的成就而說"舉例的聲音",意思是語言的聲音。那婆羅門的,或者由他所應說的義理的功德圓滿性,在以前在功德圓滿性中生起故稱為城市語。又在城市即王城大城中。因為生長故。以柔軟性意為柔軟性,以此說那語言的柔和細膩。不被阻礙意為不被膽痰等包裹,這是具有因的詞。正是由此而無上述過失。像咬一樣說一部分是僵硬,慢慢延遲說是拖延,"堅硬拖延等"也是一種讀法。以聲音無法發生的語言,或稱為核心的只是一個音節說兩三次是堅硬。以"等"字包括髮音不正確和牽引等。"流涎"意為唾液流出。爲了顯示"流涎"兩種意思而說"口水或流出"等。因為如在"看那流涎的雙舌蛇"等中,涎字轉起于口水和唾液。"唾液點"意為唾液滴。 這裡有一個不在註釋書中的解釋方法 - "過失"被稱為錯誤,如在"那語言無過失悅耳"等中。愚人說有過失的話時會使過失流出,所以他們的語言稱為過失流出,這是相反的意思。以"使開始中間結尾明顯"顯示那語言的意義圓滿。這與"使明白"一詞相連。 因為年老衰朽而成為老,即達到發白齒落等狀態。達到成長的界限意為達到成長的限度終點。以出生年老性意為以生起的年老狀態。因此說"長時間出生"。"歲"字同義于"時間",表示長時間。但是多少呢？所以說"兩三王朝更替",意思是兩三個王的統治次序。說了"年邁"后又說"年齡"是因為考慮最後年齡,所以說"已達最後年齡"。最後三分之一意為把百歲分成三份時的第三即最後部分。在各個三十三歲之外還分配餘月半月等,所以應當知道從六十七歲開始根據所得的月半月日為最後年齡。因為阿阇黎舍利弗長老也是爲了這個意思而說"從六十七歲開始是最後年齡部分"。

1.verañjakaṇḍavaṇṇanā) vuttaṃ. Itarathā hi 『『pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo』』ti aṭṭhakathāvacanena virodho bhaveyyāti.

Evaṃ kevalajātivasena paṭhamavikappaṃ vatvā guṇamissakavasenapi dutiyavikappaṃ vadantena 『『apicā』』tiādi āraddhaṃ. Tattha nāyaṃ jiṇṇatā vayomattena, atha kho kulaparivaṭṭena purāṇatāti āha 『『jiṇṇoti porāṇo』』tiādi. Cirakālappavattakulanvayoti cirakālaṃ pavattakulaparivaṭṭo, tenāssa kulavasena uditoditabhāvamāha. 『『Vayoanuppatto』』ti iminā jātivuddhiyā vakkhamānattā, guṇavuddhiyā ca tato sātisayattā 『『vuddhoti sīlācārādiguṇavuddhiyā yutto』』ti vuttaṃ. Vakkhamānaṃ pati pārisesaggahaṇañhetaṃ. Tathā jātimahallakatāyapi teneva padena vakkhamānattā, vibhavamahattatāya ca anavasesitattā 『『mahallakoti vibhavamahantatāya samannāgato』』ti āha. Maggapaṭipannoti brāhmaṇānaṃ yuttapaṭipattivīthiṃ avokkamma caraṇavasena upagatoti atthaṃ dasseti 『『brāhmaṇāna』』ntiādinā. Jātivuddhabhāvamanuppatto, tampi antimavayaṃ pacchimavayameva anuppattoti sādhippāyayojanā. Iminā hi pacchimavayavasena jātivuddhabhāvaṃ dassetīti.

Buddhaguṇakathāvaṇṇanā

我來為您直譯這段巴利文： 如在《韋蘭加品註釋》中所說。否則,就會與註釋書中說"最後年齡即百歲的最後三分之一"的說法相矛盾。 這樣僅從種姓方面說了第一種解釋后,爲了從混合功德方面說第二種解釋而開始說"又"等。其中,這不是僅僅以年齡的老,而是以家族更替的古老性,所以說"老意為古老"等。長時流傳的家族傳承意為長時間流傳的家族更替,以此說他以家族方面的興盛狀態。因為以"達到年齡"將要說明出生的成長,而且功德的成長比那更殊勝,所以說"長者意為具足戒行等功德的成長"。這是對將要說的剩餘的把握。同樣,因為也將以那個詞說明出生的年老性,而且財富的巨大性沒有遺漏,所以說"大長者意為具足財富巨大性"。"已行於道"以"婆羅門的"等顯示意思為不偏離婆羅門應行的行道軌跡而以修行方式達到。已達到出生長者狀態,而且也達到那最後年齡即後期年齡,這是有意圖的配合。因為以此顯示以最後年齡的出生長者狀態。 佛德說註釋;

1. Tādisehi mahānubhāvehi saddhiṃ yugaggāhavasena ṭhapanampi na mādisānaṃ paṇḍitajātīnamanucchavikaṃ, kuto pana ukkaṃsavasena ṭhapananti idaṃ brāhmaṇassa na yuttarūpanti dassento 『『na kho pana meta』』ntiādimāha. Tattha yepi guṇā attano guṇehi sadisā, tepi guṇe uttaritareyeva maññamāno pakāsetīti sambandho. Sadisāti ca ekadesena sadisā. Na hi buddhānaṃ guṇehi sabbathā sadisā kecipi guṇā aññesu labbhanti. 『『Ko cāha』』ntiādi uttaritarākāradassanaṃ. Ahañca kīdiso nāma hutvā sadiso bhavissāmi, samaṇassa…pe… guṇā ca kīdisā nāma hutvā sadisā bhavissantīti sādhippāyayojanā. Keci navaṃ pāṭhaṃ karonti, ayameva mūlapāṭho yathā taṃ ambaṭṭhasutte 『『ko cāhaṃ bho gotama sācariyako, kā ca anuttarā vijjācaraṇasampadā』』ti. Itareti attano guṇehi asadise guṇe, 『『pakāsetī』』ti imināva sambandho. Ekantenevāti sadisaguṇānaṃ viya pasaṅgābhāvena.

Evaṃ niyāmento soṇadaṇḍo idaṃ atthajātaṃ dīpeti. Yathā hīti ettha hi-saddo kāraṇe. Tenāha 『『tasmā mayameva arahāmā』』ti. Gopadakanti gāviyā khuraṭṭhāne ṭhitaudakaṃ. Guṇeti sadisaguṇepi, pageva asadisaguṇe.

Saṭṭhikulasatasahassanti saṭṭhisahassādhikaṃ kulasatasahassaṃ. Dhammapadaṭṭhakathādīsu (dha. pa. aṭṭha. 16) pana katthaci bhagavato asītikulasahassatāvacanaṃ ekekapakkhameva sandhāyāti veditabbaṃ.

Sudhāmaṭṭhapokkharaṇiyoti sudhāya parikammakatā pokkharaṇiyo. Sattaratanānanti sattahi ratanehi. Pūrayoge hi karaṇatthe bahulaṃ chaṭṭhīvacanaṃ. Pāsādaniyūhādayoti uparipāsāde ṭhitatulāsīsādayo. 『『Sattaratanāna』』nti adhikāro, abhedepi bhedavohāro esa. Kulapariyāyenāti suddhodanamahārājassa asambhinnakhattiyakulānukkamena. Tesupīti catūsu nidhīsupi. Gahitaṃ gahitaṃ ṭhānaṃ pūratiyeva dhanena pākatikameva hoti, na ūnaṃ.

Bhaddakenāti sundarena. Pacchimavaye vuttanayena paṭhamavayo veditabbo. Mātāpitūnaṃ anicchāya pabbajjāva anādaro tena yutte atthe sāmivacananti vuttaṃ hoti. Etesanti mātāpitūnaṃ. Kanditvāti 『『kahaṃ piyaputtakā』』tiādinā paridevitvā.

Aparimāṇoyevāti 『『ettako eso』』ti kenaci paricchinditumasakkuṇeyyatāya aparicchinnoyeva. Dve veḷū adhokaṭimattakameva hontīti āha 『『dvinnaṃ veḷūnaṃ upari kaṭimattamevā』』ti. Pāramitānubhāvena brāhmaṇassa eva paññāyati, bhagavā pana tadā pakatippamāṇovāti dassetuṃ 『『paññāyamāno』』ti vuttamiva dissati, vīmaṃsitvā gahetabbaṃ. 『『Na hī』』tiādinā pāramitābaleneva evaṃ aparimāṇatā, na iddhibalenāti dassetī』』ti vadanti. Atuloti asadiso. 『『Dhammapade gāthamāhā』』ti katthaci pāṭho ayuttova. Na hi dhammapade ayaṃ gāthā dissati. Sudhāpiṇḍiyattherāpadānādīsu (apa. 1.10.sudhāpiṇḍiyattherāpadāna) panāyaṃ gāthā āgatā, sā ca kho aññavatthusmiṃ eva, na imasmiṃ vatthumhi, tasmā pāḷivasena saṅgītimanāruḷhā pakiṇṇakadesanāyevāyaṃ gāthāti daṭṭhabbaṃ.

Tattha te tādiseti pariyāyavacanametaṃ 『『appaṃ vassasataṃ āyu, idānetarahi vijjatī』』tiādīsu (bu. vaṃ.

我來為您直譯這段巴利文： 304. 爲了顯示"與這樣大威力者並列甚至不適合我這樣的智者種姓,何況是以超勝方式並列"這不適合婆羅門,所以說"這對我不"等。其中,即使是與自己功德相似的功德,他也認為是更殊勝的功德而顯示,這是聯繫。"相似"意為部分相似。因為在其他人中找不到與佛陀的功德完全相似的任何功德。"我是誰"等是顯示更殊勝的形態。我是怎樣的人而將會相似,沙門等的功德是怎樣而將會相似,這是有意圖的配合。有些人作新的讀法,這才是根本讀法,如在《阿摩晝經》中"尊者喬達摩,有老師的我是誰,什麼是無上明行足"。"其他"意為與自己功德不相似的功德,與"顯示"相連。"一定"意為不像相似功德那樣有關聯。 這樣確定時須那檀陀顯示這個義理。這裡"因為"字表示原因。因此說"所以我們才應當"。"牛蹄水"意為在牛蹄處的水。"功德"意為即使是相似功德,何況不相似功德。 "六十萬姓氏"意為超過六十萬的十萬姓氏。但在《法句經注》等某些地方說世尊有八萬姓氏,應知那只是針對每一方面而說。 "涂以白灰的蓮池"意為以白灰做了準備工作的蓮池。"七寶"意為以七寶。因為在充滿義中,以工具義多用第六格。"宮殿尖頂等"意為在宮殿上方立的椽端等。"七寶"是關係詞,這是在無差別中使用差別言說。"以家族傳承"意為以凈飯大王不間斷的剎帝利家族傳承。"在它們中"意為在四個伏藏中。所取的每一處都以財富充滿而恢復原狀,不會減少。 "好"意為善妙。前期年齡應如說後期年齡般了知。父母不願意出家就是不尊重,因此在適合的義中用所有格,這是說。"這些"意為父母的。"哭泣"意為以"親愛的兒子在哪裡"等而悲嘆。 "無量"意為因為任何人都不能限定"它是這麼多"而無法限量。因為兩竿竹子只到腰部,所以說"在兩竿竹子上只有腰部"。由於波羅蜜威力只對婆羅門顯現,但世尊那時是自然份量,爲了顯示這點似乎說了"顯現",應當考察后理解。他們說"因為不"等是顯示只是以波羅蜜力量如此無量,不是以神通力量。"無比"意為無可相比。"在法句中說偈"這樣的讀法是不適當的。因為在《法句經》中看不到這個偈頌。但這個偈頌出現在《涂灰長老譬喻》等中,而且是在其他事中,不是在這個事中,所以應當視為沒有依聖典方式結集而只是零散的教說。 其中"像這樣"是同義詞,如在"現在壽命短暫,只有百年"等中;

27.21) viya, 『『etādise』』tipi paṭhanti, tadasundaraṃ apadānādīsu tathā adissanato. Kilesaparinibbānena parinibbute kutocipi abhaye te tādise pūjayato ettha idaṃ puññaṃ kenaci mahānubhāvena api saṅkhātuṃ na sakkāti attho.

Bāhantaranti dvinnaṃ bāhūnamantaraṃ. Dvādasa yojanasatānīti dvādasādhikāni yojanasatāni. Bahalantarenāti samantā sarīrapariṇāhappamāṇena. Puthulatoti vitthārato. Aṅgulipabbānīti ekekāni aṅgulipabbāni. Bhamukantaranti dvinnaṃ bhamukānamantaraṃ. Mukhaṃ vitthārato dviyojanasataṃ parimaṇḍalato visuṃ vuttattā. 『『Ediso bhagavā』』ti yā parehi vuttā kathā, tassā anurūpanti yathākathaṃ, iminā aññehi vuttaṃ bhagavato vaṇṇakathaṃ sutvā oloketukāmatāya āgatoti dasseti, yathākathanti vā kīdisaṃ. 『『Yathākathaṃ pana tumhe bhikkhave samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasitthā』』tiādīsu (pārā. 194) viya hi pucchāyaṃ esa nipātasamudāyo, eko vā nipāto.

Gandhakuṭipariveṇeti gandhakuṭiyā pariveṇe, gandhakuṭito bahi pariveṇabbhantareti attho. Tatthāti mañcake. 『『Sīhaseyyaṃ kappesī』』ti yathā rāhu asurindo āyāmato, vitthārato, ubbedhato ca bhagavato rūpakāyassa paricchedaṃ gahetuṃ na sakkoti, tathā rūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharonto sīhaseyyaṃ kappesī』』ti (dī. ni. ṭī. 1.304) evaṃ ācariyena vuttaṃ, 『『tadetaṃ 『na mayā asurinda adhomukhena pāramiyo pūritā, uddhaggameva katvā dānaṃ dinna』』nti aṭṭhakathāvacanena accantameva viruddhaṃ hoti. Etañhi gandhakuṭidvāravivaraṇādīsu viya pāramitānubhāvasiddhidassanaṃ, aññathā tadeva vacanaṃ vattabbaṃ bhaveyyā』』ti vadanti, vīmaṃsitvā sampaṭicchitabbaṃ. Adhomukhenāti osakkitavīriyataṃ sandhāya vuttaṃ, uddhaggamevāti anosakkitavīriyataṃ, ubbhakoṭikaṃ katvāti attho. Tadā rāhu upāsakabhāvaṃ paṭivedesīti āha 『『taṃ divasa』』ntiādi.

Kilesehi ārakattā ariyaṃ niruttinayena, atoyeva uttamatā parisuddhatāti vuttaṃ 『『uttamaṃ parisuddha』』nti. Anavajjaṭṭhena kusalaṃ, na sukhavipākaṭṭhena tassa arahatamasambhavato. Kusalasīlenāti anavajjeneva viddhastasavāsanakilesena sīlena. Evañca katvā padacatukkampetaṃ adhippetatthato visiṭṭhaṃ hoti, saddatthamattaṃ pana sandhāya 『『idamassa vevacana』』nti vuttaṃ.

Katthaci caturāsītipāṇasahassāni, katthaci aparimāṇāpi devamanussāti atthaṃ sandhāya 『『bhagavatoekekāya dhammadesanāyā』』tiādimāha. Mahāsamayasutta (dī. ni. 2.331 ādayo) maṅgalasutta- (khu. pā.

我來為您直譯這段巴利文： 如在《佛種姓》中,也有讀作"如是",那是不適當的,因為在《譬喻》等中沒有如此看到。意思是:對於以煩惱般涅槃而般涅槃、從任何處都無所畏懼的這樣的人,在此供養他的功德,任何大威力者都不能計算。 "兩臂之間"意為兩個手臂之間。"一千二百"意為超過一千的二百由旬。"身材粗細"意為全身周圍的身量。"寬度"意為廣度。"指節"意為每一個手指節。"眉間"意為兩眉之間。因為面部寬度二百由旬已經分別說過圓周。"如此世尊"即是他人所說的話,與那相應的意思即"如何",以此顯示聽了他人所說的世尊容貌描述而想要觀看而來。或者"如何"意為怎樣。因為如在"諸比丘,你們如何和合歡喜、無諍地安樂度過雨安居"等中,這是問句中的語尾詞組合,或單一語尾詞。 "香室院"意為香室的院子,即香室外的院內的意思。"在那裡"意為在小床上。關於"作獅子臥",阿阇黎這樣說:"如同阿修羅王羅睺不能取得世尊色身在長度、寬度、高度上的量度,同樣地作神通行為而作獅子臥"。他們說:"這與註釋書中說'阿修羅王啊,我不是低頭向下而圓滿諸波羅蜜,而是舉向上方而佈施'的說法完全矛盾。因為這如同在打開香室門等事上顯示波羅蜜威力的成就,否則應當說同樣的話",應當考察後接受。"低頭向下"是針對退失精進而說,"舉向上"意為不退失精進,即使達到最高點的意思。那時羅睺表明優婆塞身份,所以說"那天"等。 因為遠離煩惱所以是聖,依詞源學的方法,由此而說最上清凈性,所以說"最上清凈"。因為無過失所以是善,不是以樂報的意思,因為那對阿羅漢是不可能的。"以善戒"意為以無過失的已斷除煩惱習氣的戒。這樣做時這四句從所要表達的意思來看是特殊的,但就詞義本身而言所以說"這是他的同義詞"。 某處說八萬四千有情,某處說無量天人,考慮這個意思所以說"世尊每一次說法"等。《大集會經》《吉祥經》...

5.1 ādayo; su. ni. 261 ādayo) desanādīsu hi catuvīsatiyā ṭhānesu asaṅkhyeyyā aparimeyyā devamanussā maggaphalāmataṃ piviṃsu. Koṭisatasahassādiparimāṇenapi bahū eva, nidassanavasena panevaṃ vuttaṃ. Tasmā anuttarasikkhāpakabhāvena bhagavā bahūnaṃ ācariyo, tesaṃ ācariyabhūtānaṃ sāvakānamācariyabhāvena sāvakaveneyyānaṃ pācariyo. Bhagavatā hi dinnanaye ṭhatvā sāvakā veneyyaṃ vinenti, tasmā bhagavāva tesaṃ padhāno ācariyoti.

Vadantassādhippetova attho pamāṇaṃ, na lakkhaṇahārādivisayoti āha 『『brāhmaṇo panā』』tiādi. 『『Imassa vā pūtikāyassā』』ti pāṭhāvasāne peyyālaṃ katvā 『『kelanā paṭikelanā』』ti vuttaṃ. Ayañhi khuddakavatthuvibhaṅgapāḷi (vibha. 854) 『『bāhirānaṃ vā parikkhārānaṃ maṇḍanā』』tiādi peyyālavasena gayhati. Tattha imassa vā pūtikāyassāti imassa vā manussasarīrassa. Yathā hi tadahujātopi siṅgālo 『『jarasiṅgālo』』 tveva, ūruppamāṇāpi ca galocilatā 『『pūtilatā』』 tveva saṅkhyaṃ gacchati, evaṃ suvaṇṇavaṇṇopi manussasarīro 『『pūtikāyo』』 tveva, tassa maṇḍanāti attho. Kelanāti kīḷanā. 『『Kelāyanā』』tipi paṭhanti. Paṭikelanāti paṭikīḷanā. Capalassa bhāvo cāpalyaṃ, cāpallaṃ vā, yena samannāgato puggalo vassasatikopi samāno tadahujātadārako viya hoti, tassedamadhivacananti veditabbaṃ.

Apāpe pure karoti, na vā pāpaṃ pure karotīti apāpapurekkhāroti yuttāyuttasamāsena duvidhamatthaṃ dassetuṃ 『『apāpe navalokuttaradhamme』』tiādi vuttaṃ. Apāpeti ca pāpapaṭipakkhe, pāpavirahite vā. Brahmani seṭṭhe bhagavati bhavā tassa dhammadesanāvasena ariyāya jātiyā jātattā, brahmuno vā bhagavato apaccaṃ garukaraṇādinā, yathānusiṭṭhaṃ paṭipattiyā ca, brahmaṃ vā seṭṭhaṃ ariyamaggaṃ jānātīti brahmaññā, ariyasāvakasaṅkhātā pajā. Tenāha 『『sāriputtamoggallānā』』tiādi. Brāhmaṇapajāyāti bahitapāpapajāya. 『『Apāpapurekkhāro』』ti ettha 『『purekkhāro』』ti padamadhikāroti dasseti 『『etissāyaca pajāya purekkhāro』』ti iminā. Ca-saddo samuccayattho 『『na kevalaṃ apāpapurekkhāro eva, atha kho brahmaññāya ca pajāya sambandhabhūtāya purekkhāro』』ti. 『『Ayañhī』』tiādi adhippāyamattadassanaṃ. 『『Apāpapurekkhāro』』ti idaṃ 『『brahmaññāya pajāyā』』ti imināva sambandhitabbaṃ, na ca paccekamatthadīpakaṃ, pakatibrāhmaṇajātivasenapi cetassa attho veditabboti dassento 『『apicā』』tiādimāha. Ayuttasamāso cāyaṃ. Pāpanti pāpakammaṃ, ahitaṃ dukkhanti attho. Tassa sambandhipekkhattā kassā apāpapurekkhāroti pucchāya evamāhāti dassetuṃ 『『kassā』』tiādi vuttaṃ. 『『Attanā』』tiādi tadatthavivaraṇaṃ. Brāhmaṇapajāyāti brāhmaṇajātipajāya.

Rañjanti aṭṭaṃ bhajanti rājāno etenāti raṭṭhaṃ, ekassa rañño rajjabhūtakāsikosalādimahājanapadā. Janā pajjanti sukhajīvikaṃ pāpuṇanti etthāti janapado, ekassa rañño rajje ekekakoṭṭhāsabhūtā uttarapathadakkhiṇapathādikhuddakajanapadā. Tatthāti tathā āgatesu. Pucchāyāti attanā abhisaṅkhatāya pucchāya. Vissajjanāsampaṭicchaneti vissajjanāya attano ñāṇena sampaṭiggahaṇe. Kesañci upanissayasampattiṃ, ñāṇaparipākaṃ, cittācārañca ñatvā bhagavāva pucchāya ussāhaṃ janetvā vissajjetīti adhippāyo.

我來為您直譯這段巴利文： 等的說法中,在二十四處無數無量的天人飲用了道果甘露。以百千俱胝等為量也是很多,但這樣說是以舉例方式。因此以無上教導者的身份世尊是許多人的老師,是作為那些成為老師的聲聞們的老師身份而成為聲聞所化眾的最上老師。因為聲聞們依住在世尊所給的方法而調伏所化眾,所以世尊才是他們的主要老師。 說者所要表達的意思才是準則,不是特相引導等的範圍,所以說"但婆羅門"等。在"或者這個腐爛身體"的經文末尾作省略而說"玩耍反覆玩耍"。因為這《小事分別》聖典"或者外在用具的裝飾"等是以省略方式理解。其中"這個腐爛身體"意為這個人身。因為如同今天出生的狐貍也稱為"老狐貍",如同大腿粗的蔓藤也稱為"腐爛藤",同樣即使是金色的人身也稱為"腐爛身",意思是對它的裝飾。"玩耍"意為遊戲。也讀作"愛玩"。"反覆玩耍"意為反覆遊戲。輕浮的狀態是輕浮性或輕浮,應當了知這是具足它的人即使活了百歲也像今天出生的小孩一樣的代名詞。 爲了顯示以適當和不適當的複合詞兩種意思"不作惡在前"或"不在前作惡"為"不惡為先",所以說"對不惡即九出世間法"等。"不惡"意為與惡相對或離惡。在最上的世尊中存在,因為依他的說法而生於聖生,或者是世尊的子嗣以尊重等,以及如教導般的修行,或者知道最上的聖道為"梵",聖聲聞眾。因此說"舍利弗目犍連"等。"婆羅門眾"意為已除惡眾。以"對這個眾的為先"顯示在"不惡為先"中"為先"字是關係詞。"和"字是總括義:"不僅是不惡為先,而且也是與梵眾有關係的為先"。"因為這"等是顯示意趣而已。"不惡為先"這個應當只與"梵眾"結合,不是各別表達意義,也應當依一般婆羅門種姓方面了知它的意思,爲了顯示這點所以說"又"等。這是不適當的複合詞。"惡"意為惡業,意思是不利、苦。爲了顯示因為它期待關係所以在"誰的不惡為先"這個問題上如此說,所以說"誰的"等。"自己"等是解釋那個意思。"婆羅門眾"意為婆羅門種姓眾。 "國"意為諸王以此執政事,是屬於一個王的統治的迦尸、憍薩羅等大區域。"地方"意為人們在此得到快樂生活,是在一個王的統治中作為一個部分的北方、南方等小區域。"在那裡"意為在如此到來的。"在問"意為在自己準備的問題。"接受回答"意為以自己的智慧接受回答。意思是世尊知道某些人的資糧圓滿、智慧成熟和心行后才激發問題的熱情而回答。

『『Tattha katamaṃ sākhalya』』ntiādi nikkhepakaṇḍapāḷi (dha. sa. 1350). Addhānadarathanti dīghamaggāgamanaparissamaṃ. Assāti bhagavato, mukhapadumanti sambandho. Bālātapasamphassanenevāti abhinavuggatasūriyaraṃsisamphassanena iva. Tathā hi sūriyo 『『padmabandhū』』ti loke pākaṭo, cando pana 『『kumudabandhū』』ti. Puṇṇacandassa siriyā samānā sirī etassāti puṇṇacandasassirikaṃ. Kathaṃ nikkujjitasadisatāti āha 『『sampattāyā』』tiādi. Ettha pana 『『ehi svāgatavādī』』ti iminā sukhasambhāsapubbakaṃ piyavāditaṃ dasseti, 『『sakhilo』』ti iminā saṇhavācataṃ, 『『sammodako』』ti iminā paṭisandhārakusalataṃ, 『『abbhākuṭiko』』ti iminā sabbattheva vippasannamukhataṃ, 『『uttānamukho』』ti iminā sukhasallāpataṃ, 『『pubbabhāsī』』ti iminā dhammānuggahassa okāsakaraṇena hitajjhāsayataṃ dassetīti veditabbaṃ.

Yatthakirāti ettha kira-saddo arucisūcane –

『『Khaṇavatthuparittattā, āpāthaṃ na vajanti ye;

Te dhammārammaṇā nāma, ye』saṃ rūpādayo kirā』』ti. –

Ādīsu (abhidhammāvatāra-aṭṭhakathāyaṃ ārammaṇavibhāge chaṭṭhaanucchede – 77) viya, tena bhagavatā adhivutthapadese na devatānubhāvena manussānaṃ anupaddavatā, atha kho buddhānubhāvenāti dasseti. Buddhānubhāveneva hi tā ārakkhaṃ gaṇhanti. Paṃsupisācakādayoti paṃsunissitapisācakādayo . Ādisaddena bhūtarakkhasādīnaṃ gahaṇaṃ. Idāni buddhānubhāvameva pākaṭaṃ katvā dassetuṃ 『『apicā』』tiādi vuttaṃ.

Anusāsitabbo saṅgho nāma sabbopi veneyyajanasamūho. Sayaṃ uppādito saṅgho nāma nibbattitaariyapuggalasamūho. 『『Tādiso』』ti iminā 『『sayaṃ vā uppādito』』ti vuttavikappo eva paccāmaṭṭho anantarassa vidhi paṭisedhovāti katvā, tasmā 『『purimapadasseva vā』』ti vikappantaragahaṇanti ācariyena (dī. ni. ṭī.

我來為您直譯這段巴利文： "其中什麼是和善"等是《攝品》聖典(法集論1350)。"旅途疲勞"意為長途行走的疲憊。"他的"意為世尊的,與"蓮花面"相連。"如被新生太陽光觸"意為如被新升起的太陽光束觸碰。如是太陽在世間著名為"蓮花友",而月亮為"睡蓮友"。"如滿月光輝"意為有與滿月相同的光輝。為什麼說相似於向下傾覆?所以說"已達到"等。這裡應當了知:以"善來問候者"顯示以快樂談話為先的愛語,以"和善"顯示柔和語,以"歡喜"顯示善於結交,以"無皺眉"顯示在一切處都面容清凈,以"開朗面容"顯示易於交談,以"先說話"顯示以給予法的機會而有利益意樂。 "據說在那裡"中的"據說"字表示不喜歡,如在"因為剎那和事物的微小,不進入感官範圍的,這些被稱為法所緣,據說即是色等"等(《阿毗達摩概要注》所緣分別第六章節-77)中那樣。以此顯示在世尊所住處不是以天神威力使人們無災難,而是以佛陀威力。因為正是以佛陀威力它們才守護。"塵鬼等"意為依止於塵土的鬼等。以"等"字包括鬼怪等。現在爲了顯示而使佛陀威力明顯所以說"又"等。 "應當教導的僧伽"指一切所化眾的集合。"自己產生的僧伽"指已生起的聖者眾的集合。以"如此"表示只取"自己產生"所說的選擇,因為是對前者的規定或否定,所以阿阇黎(說)"或者只是前詞"是取另一選擇。

1.304) vuttaṃ. Tatrāyamadhippāyo – kāmaṃ 『『gaṇī』』ti idaṃ 『『saṅghī』』ti padasseva vevacanaṃ, atthamattaṃ pana dassetuṃ yathāvuttavikappadvaye dutiyavikappameva paccāmasitvā 『『tādisovassa gaṇo atthī』』ti vuttattā avasiṭṭhassapi paṭhamavikappassa saṅgahaṇatthaṃ 『『purimapadasseva vā vevacanameta』』nti vuttanti. Evampi vadanti – dhammasenāpatittherādīnaṃ paccekagaṇīnaṃ gaṇaṃ, suttantikādigaṇaṃ vā sandhāya 『『tādiso』』tiādi vuttaṃ. Tatthāpi hi sabbova bhikkhugaṇo anusāsitabbo nāma, nibbattitaariyagaṇo pana sayaṃ uppādito nāma, tasmā 『『tādiso』』ti iminā vikappadvayassāpi paccāmasanaṃ upapannaṃ hoti. Evaṃ padadvayassa visesatthataṃ dassetvā sabbathā samānatthataṃ dassetuṃ 『『purimapadassevā』』tiādi vuttanti. Pūraṇamakkhaliādīnaṃ bahūnaṃ titthakarānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Acelakādimattakenapi kāraṇenāti niccoḷatādimattakenapi appicchasantuṭṭhatādisamāropanalakkhaṇena kāraṇena.

Navakāti abhinavā. Pāhunakāti paheṇakaṃ paṭiggaṇhitumanucchavikā, etena duvidhesu āgantukesu puretaramāgatavasena idha atithino, na bhojanavelāyamāgatavasena abbhāgatāti dasseti. Pariyāpuṇāmīti paricchindituṃ jānāmi, dhātvatthamattaṃ pana dassetuṃ 『『jānāmī』』ti vuttaṃ.

Kappampīti āyukappampi, bhaṇeyya ceti sambandho. Ciraṃ cirakāle kappo khīyetha, dīghamantare dīghakālantarepi tathāgatassa vaṇṇo na khīyethāti yojanā. 『『Cira』』nti cettha vattabbepi chandahānibhayā rassatthaṃ niggahitalopo, atidīghakālaṃ vā sandhāya 『『ciradīghamantare』』ti vuttaṃ, ubhayattha sambandhitabbametaṃ, kiriyārahādiyoge viya ca antarayoge adhikakkharapādo anupavajjo, ayañca gāthā abhūtaparikappanāvasena aṭṭhakathāsu (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā; apa. aṭṭha. 2.7.20) vuttā tathā bhāsamānassa abhāvato.

305.Nanti ācariyaṃ. Alaṃ-saddo idha arahattho 『『alameva nibbinditu』』ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.134, 143) viyāti āha 『『yuttamevā』』ti. Puṭena netvā asitabbato paribhuñjitabbato puṭosaṃ vuccati pātheyyaṃ. Itthambhūtalakkhaṇe karaṇavacanaṃ dasseti 『『taṃ gahetvā』』ti iminā. Pāḷiyaṃ puṭaṃsenapi kulaputtenāti sambandhaṃ dassetuṃ 『『tena puṭaṃsenā』』ti vuttaṃ. 『『Aṃsenā』』tiādi adhippāyamattadassanaṃ, vahantena kulaputtena upasaṅkamituṃ alamevāti attho.

Soṇadaṇḍaparivitakkavaṇṇanā

306-7. Na idha tiro-saddo 『『tirokuḍḍe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā』』tiādīsu (pāci. 825) viya bahiatthoti āha 『『antovanasaṇḍe gatassā』』ti. Tattha vihāropi vanasaṇḍapariyāpannoti dasseti 『『vihārabbhantaraṃ paviṭṭhassā』』ti iminā. Ete añjaliṃ paṇāmetvā nisinnā micchādiṭṭhivasena ubhatopakkhikā, 『『itare pana sammādiṭṭhivasena ekatopakkhikā』』ti atthato āpanno hoti. Daliddattā, ñātipārijuññādinā jiṇṇattā ca nāmagottavasena apākaṭā hutvā pākaṭā bhavitukāmā evamakaṃsūti adhippāyo. Kerāṭikāti saṭhā. Tatthāti dvīsu janesu. Tatoti vissāsato, dānato vā.

Brāhmaṇapaññattivaṇṇanā

我將為您直譯這段巴利文: 1.304. 已說。這裡的意思是 - 雖然"有眾"這個詞就是"有僧團"的同義詞,但爲了顯示其含義,在前述兩種解釋中,因為提到第二種解釋說"他有這樣的群眾",爲了也包含剩餘的第一種解釋,所以說"這是前面詞的同義詞"。也有人這樣說 - 是指法將長老等各別的持眾者的眾,或經師等的眾,才說"這樣的"等。因為在那裡,所有的比丘眾都應該被教導,而證得聖眾則稱為自己所生,所以用"這樣的"來指涉這兩種解釋是合適的。這樣顯示兩個詞的特殊含義后,爲了顯示在一切方面的同義,才說"前面詞的"等。在許多外道導師如富蘭那、末迦利等中,這是屬格的部分語。僅僅以無衣等因緣是指僅僅以常裸體等因緣,以少欲知足等特徵為因緣。 新來的意為初來的。適合接受供養的意為適合接受禮物的,由此在兩種客人中顯示這裡是指較早到來的客人,不是指在用餐時來的訪客。我了知意為我能確定,但爲了顯示詞根的含義才說"我知道"。 即使一劫意為即使壽劫,應該與"說"連線。長久在長時間內劫會盡,但在漫長歲月中如來的美德不會盡,這是語法關聯。這裡雖然應該說"長久",但爲了避免韻律缺失而省略鼻音,或是指極長時間才說"長久漫長歲月",這兩處都要連線,就像與"應該做"等連用一樣,在"中間"的用法中,多音節詩句是允許的,這首偈頌在註釋書中是以非實際的假設方式說的,因為沒有如此說話的人。 305. "那"意為老師。這裡的"足夠"詞義為適合,如"足夠厭離"等中的用法,所以說"確實適合"。因為要用包裹帶去食用,所以稱包裹食為路資。以具格表示這樣性質的特徵,用"拿著它"來表示。在經文中爲了顯示與"包裹肩的善男子"的關係,所以說"那個包裹肩的"。"以肩"等只是顯示意思,意思是:善男子扛著前去是很適合的。 索那旦荼思惟的解釋 306-7. 這裡的"tiro"(內)字不像在"或在墻內或在城墻內丟棄或令丟棄"等句中表示外面的意思,所以說"進入林中的"。在那裡,通過"進入寺院內"來顯示寺院也包含在林中。這些合掌而坐的人因邪見而兩邊都依附,含義是"其他人則因正見而只依附一邊"。因為貧窮,因親族滅亡等而衰敗,所以名望不顯,想要以姓名而出名才這樣做,這是意思。狡猾的意為奸詐的。在那裡意為在兩種人中。從那裡意為從親近,或從佈施。 婆羅門概念的解釋

1. Anonatakāyavasena thaddhagatto, na mānavasena. Tena pāḷiyaṃ vakkhati 『『abbhunnāmetvā』』ti. Cetovitakkaṃ sandhāya cittasīsena 『『cittaṃ aññāsī』』ti vuttaṃ. Vighātanti cittadukkhaṃ.

311.Sakasamayeti brāhmaṇaladdhiyaṃ. Mīyamānoti mariyamāno. Diṭṭhisañjānanenevāti attano laddhisañjānaneneva. Sujanti homadabbiṃ, nibbacanaṃ vuttameva. Gaṇhantesūti juhanatthaṃ gaṇhanakesu, iruvijjesūti attho. Iruvedavasena homakaraṇato hi yaññayajakā 『『iruvijjā』』ti vuccanti. Paṭhamo vāti tattha sannipatitesu sujākiriyāyaṃ sabbapadhāno vā. Dutiyovāti tadanantariko vā. 『『Suja』』nti idaṃ karaṇatthe upayogavacananti āha 『『sujāyā』』ti. Aggihuttamukhatāya yaññassa yaññe diyyamānaṃ sujāmukhena diyyati. Vuttañca 『『aggihuttamukhā yaññā, sāvittī chandaso mukha』』nti (ma. ni. 2.400). Tasmā 『『diyyamāna』』nti ayaṃ pāṭhaseso viññāyatīti ācariyena (dī. ni. ṭī. 1.311) vuttaṃ. Apica sujāya diyyamānaṃ sujanti taddhitavasena atthaṃ dassetuṃ evamāha. Porāṇāti aṭṭhakathācariyā. Purimavāde cettha dānavasena paṭhamo vā dutiyo vā, pacchimavāde ādānavasenāti ayametesaṃ viseso. Visesatoti vijjācaraṇavisesato, na brāhmaṇehi icchitavijjācaraṇamattato. Uttamabrāhmaṇassāti anuttaradakkhiṇeyyatāya ukkaṭṭhabrāhmaṇassa. Yathādhippetassa hi vijjācaraṇavisesadīpakassa 『『katamaṃ pana taṃ brāhmaṇasīlaṃ, katamā sā paññā』』tiādivacanassa okāsakaraṇatthameva 『『imesaṃ pana brāhmaṇa pañcannaṃ aṅgāna』』ntiādivacanaṃ bhagavā avoca, tasmā padhānavacanānurūpamanusandhiṃ dassetuṃ 『『bhagavā panā』』tiādi vuttanti daṭṭhabbaṃ.

313.Apavadatīti vaṇṇādīni apanetvā vadati, atthamattaṃ pana dassetuṃ 『『paṭikkhipatī』』ti vuttaṃ. Idanti 『『mā bhavaṃ soṇadaṇḍo evaṃ avacā』』tiādivacanaṃ. Brāhmaṇasamayanti brāhmaṇasiddhantaṃ. Mā bhindīti mā vināsesi.

1. Samoyeva hutvā samoti samasamo, sabbathā samoti attho. Pariyāyadvayañhi atisayatthadīpakaṃ yathā 『『dukkhadukkhaṃ, rūparūpa』』nti. Ekadesamattato pana aṅgakena māṇavena tesaṃ samabhāvato taṃ nivattento 『『ṭhapetvā ekadesamatta』』ntiādimāha. Kulakoṭiparidīpananti kulassa ādiparidīpanaṃ. Yasmā attano bhaginiyā…pe… na jānissati, tasmā na tassa mātāpitumattaṃ sandhāya vadati, kulakoṭiparidīpanaṃ pana sandhāya vadatīti adhippāyo. 『『Atthabhañjanaka』』nti iminā kammapathapattaṃ vadati. Guṇeti yathāvutte pañcasīle. Athāpi siyāti yadipi tumhākaṃ evaṃ parivitakko siyā, bhinnasīlassāpi puna pakatisīle ṭhitassa brāhmaṇabhāvaṃ vaṇṇādayo sādhentīti evaṃ siyāti attho. 『『Sādhetī』』ti pāṭhe 『『vaṇṇo』』ti kattā ācariyena (dī. ni. ṭī. 1.316) ajjhāhaṭo, nidassanañcetaṃ. Mantajātīsupi hi eseva nayo. Sīlamevāti puna pakatibhūtaṃ sīlameva brāhmaṇabhāvaṃ sādhessati, kasmāti ce 『『tasmiṃ hi…pe… vaṇṇādayo』』ti. Tattha sammohamattaṃ vaṇṇādayoti vaṇṇamantajātiyo brāhmaṇabhāvassa aṅganti sammohamattametaṃ, asamavekkhitvā kathitamidaṃ.

Sīlapaññākathāvaṇṇanā

我來為您直譯這段巴利文： 309. 身體挺直是因為姿勢自然，不是因為傲慢。因此經文中將說"抬起"。關於心的思維，以"心"為主要而說"知道心"。苦惱意為心苦。 311. 在自己的教義中意為在婆羅門教義中。死去意為正在死亡。僅以見解認知意為僅以自己教義的認知。蘇迦意為祭勺，其詞源已經說過。在拿取中意為在為祭祀而拿取的人中，意思是在咒術師中。因為依照梨俱吠陀進行祭祀，所以祭祀者被稱為"咒術師"。第一或意為在那裡集會的人中主持祭勺儀式的最重要者或。第二或意為其次者。"蘇迦"這個詞是工具的賓格，所以說"以祭勺"。因為火祭是祭祀的主要，所以在祭祀中所施與的是通過祭勺來施與。如說："祭祀以火祭為主，咒語以救世咒為主。"因此註釋師說應知"所施與"是省略的內容。或者說"以祭勺所施與為蘇迦"是爲了顯示接尾詞的含義。古人意為註釋書的作者們。這裡在前說中是依施捨而言第一或第二，在後說中是依接受而言，這是它們的差別。以殊勝意為以明行的殊勝，不是以婆羅門所期望的明行而已。最上婆羅門意為因無上應供而殊勝的婆羅門。爲了給如所期望的明行殊勝作說明的"什麼是婆羅門戒？什麼是智慧？"等話語創造機會，世尊才說"婆羅門啊，這五支"等話，因此應當看到爲了顯示與主要話語相應的文脈而說"但世尊"等。 313. 誹謗意為除去種姓等而說，但爲了顯示意思才說"否定"。這意為"尊者索那旦荼不要這樣說"等話。婆羅門傳統意為婆羅門定論。不要破壞意為不要毀滅。 316. 完全相等意為完全相同，意思是在一切方面都相同。因為兩種說法都表示殊勝義，如"苦中之苦，色中之色"。但因為只在部分方面與青年安伽卡相同，爲了否定那個而說"除了部分"等。宣說家族源流意為宣說家族的開始。因為不知道自己的姐妹......所以他不是指父母而已，而是指宣說家族源流，這是意思。以"破壞利益"說的是到達業道。德行意為如前所說的五戒。即使如此意為即使你們這樣思惟，即使破戒者重新住于正常戒行，種姓等能夠成就婆羅門身份，意思是這樣。在"成就"的讀法中，註釋師補充"種姓"為主詞，這是舉例。因為在咒語、出身等也是這樣的道理。只是戒行意為重新成為正常的戒行才會成就婆羅門身份，為什麼呢？因為"在那裡......種姓等"。其中種姓等只是愚癡意為種姓、咒語、出身是婆羅門身份的支分只是愚癡而已，這是未經思考而說的。 戒慧論的解釋

317.Kathitobrāhmaṇena pañhoti 『『sīlavā ca hotī』』tiādinā dvinnameva aṅgānaṃ vasena yathāpucchito pañho yāthāvato vissajjito. Etthāti yathāvissajjite atthe, aṅgadvaye vā. Tassāti soṇadaṇḍassa. Yadi ekamaṅgaṃ ṭhapeyya, atha patiṭṭhātuṃ na sakkuṇeyya. Yadi pana na ṭhapeyya, atha sakkuṇeyya, kiṃ panesa tathā sakkhissati nu kho, noti vīmaṃsanatthameva evamāha, na tu ekassa aṅgassa ṭhapanīyattāti vuttaṃ hoti. Tathā cāha 『『evametaṃ brāhmaṇā』』tiādi. Dhovitattāva parisujjhananti āha 『『sīlaparisuddhā』』ti, sīlasampattiyā sabbaso suddhā anupakkiliṭṭhāti attho. Kuto dussīle paññā asamāhitattā tassa. Kuto vā paññārahite jaḷe eḷamūge sīlaṃ sīlavibhāgassa, sīlaparisodhanūpāyassa ca ajānanato. Eḷā mukhe gaḷati yassāti eḷamūgo kha-kārassa ga-kāraṃ katvā, elamukho, elamūko vā. Iti bahudhā pāṭhoti bhayabheravasuttaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.48) vutto. Pakaṭṭhaṃ ukkaṭṭhaṃ ñāṇaṃ paññāṇanti katvā pākatikaṃ ñāṇaṃ nivattetuṃ 『『paññāṇa』』nti vuttaṃ. Vipassanādiñāṇañhi idhādhippetaṃ, tadetaṃ pakārehi jānanato paññāvāti āha 『『paññāyevā』』ti.

Catupārisuddhisīlenadhotāti samādhipadaṭṭhānena catupārisuddhisīlena sakalasaṃkilesamalavisuddhiyā dhovitā visuddhā. Tenāha 『『kathaṃ panā』』tiādi. Tattha dhovatīti sujjhati. Saṭṭhiasītivassānīti saṭṭhivassāni vā asītivassāni vā. Maraṇakālepi, pageva aññasmiṃ kāle. Mahāsaṭṭhivassatthero viyāti saṭṭhivassamahāthero viya. Vedanāpariggahamattampīti ettha vedanāpariggaho nāma yathāuppannaṃ vedanaṃ sabhāvasarasato upadhāretvā puna padaṭṭhānato 『『ayaṃ vedanā phassaṃ paṭicca uppajjati, so ca phasso anicco dukkho vipariṇāmadhammo』』ti lakkhaṇattayaṃ āropetvā pavattitavipassanā. Evaṃ passantena hi sukhena sakkā sā vedanā adhivāsetuṃ 『『vedanā eva vedayatī』』ti. Vedanaṃ vikkhambhetvāti yathāuppannaṃ dukkhavedanaṃ anuvattitvā vipassanaṃ ārabhitvā vīthipaṭipannāya vipassanāya taṃ vinodetvā. Saṃsumārapatitenāti kumbhīlena viya bhūmiyaṃ urena nipajjamānena. 『『Nāha』』ntiādiṃ tathā sīlarakkhaṇameva dukkaranti katvā vadati. Sīle patiṭṭhitassa hi arahattaṃ hatthagataṃyeva. Yathāha 『『sīle patiṭṭhāya…pe… vijaṭaye jaṭa』』nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.9) catūsu puggalesu ugghāṭitaññuno evāyaṃ visayoti āha 『『ugghāṭitaññutāyā』』ti. Paññāya sīlaṃ dhovitvāti sīlaṃ ādimajjhapariyosānesu akhaṇḍādibhāvāpādanena paññāya suvisodhitaṃ katvā. Santatimahāmattavatthu dhammapade (dha. pa. aṭṭha. 2.santimahāmattavatthu).

我來為您直譯這段巴利文： 317. 婆羅門所問的問題意為以"是持戒者"等方式，僅僅依兩支而問的問題已如實回答。在這裡意為在如實回答的內容中，或在兩支中。他的意為索那旦荼的。如果捨棄一支，那麼就不能建立。但如果不捨棄，那麼就能夠建立，他是否真能如此呢？爲了考察這一點才這樣說，不是說應該捨棄一支。因此說"婆羅門啊，確實如此"等。 因為已洗凈而清凈，所以說"戒清凈"，意思是因戒具足而完全清凈無染污。不持戒者怎會有智慧？因為他心不專注。或者愚笨、口齒不清者怎會有戒？因為不知道戒的區分和凈化戒的方法。口中流涎者為愚笨者，把"kha"音變成"ga"音，或稱為口涎者、啞者。這樣有多種讀法，如在《怖駭經》註釋中所說。爲了排除一般的智，說"殊勝智"是把殊勝、最上的智稱為智慧。因為這裡指的是觀智等，這是以種種方式了知，所以是智慧，因此說"就是智慧"。 以四遍凈戒洗凈意為以作為定的基礎的四遍凈戒，因完全清凈一切煩惱垢而洗凈清凈。因此說"但怎樣"等。其中洗凈意為清凈。六十或八十年意為六十年或八十年。即使在臨死時，何況其他時候。如大六十年長老意為如六十年的大長老。僅僅觀察受意為這裡的觀察受是指如實觀察所生起的受的自性本質，然後從近因觀察"這受緣觸而生起，那觸是無常、苦、變異法"，這樣觀三相而修觀。因為這樣觀察的人容易忍受那受，想"只是受在感受"。克服受意為隨順所生起的苦受而開始觀察，以已入軌道的觀察來驅除它。如鱷魚般俯臥意為像鱷魚一樣以胸部俯臥在地上。說"我不"等是因為如此持守戒是困難的。因為對住于戒的人，阿羅漢果就在手中。如說："住于戒......解開結"，這只是在四種人中利根者的境界，所以說"因為利根"。以慧洗凈戒意為以慧使戒在始中終都成為無缺等狀態而善凈。桑帝大臣的故事在《法句經》中。

318.『『Kasmā āhā』』ti uparidesanāya kāraṇaṃ pucchati. Lajjā nāma 『『sīlassa ca jātiyā ca guṇadosappakāsanena samaṇena gotamena pucchitapañhaṃ vissajjesī』』ti parisāya paññātatā, sā tathā vissajjitumasamatthatāya bhijjissatīti attho, paṭhamaṃ alajjamānopi idāni lajjissāmīti vuttaṃ hoti. Paramanti pamāṇaṃ. 『『Ettakaparamā maya』』nti padānaṃ tulyādhikaraṇataṃ dassetuṃ 『『te maya』』nti vuttaṃ. Idaṃ vuttaṃ hoti – 『『sīlapaññāṇa』』nti vacanameva amhākaṃ paramaṃ, tadatthabhūtāni pañcasīlāni, vedattayavibhāvanaṃ paññañca lakkhaṇādito niddhāretvā jānanaṃ natthi, kevalaṃ tattha vacīparamāva mayanti. Ayaṃ panettha aṭṭhakathāmuttakanayo – ettakaparamāti ettakaukkaṃsakoṭikā, paṭhamaṃ pañhāvissajjanāva amhākaṃ ukkaṃsakoṭīti attho. Tenāha 『『mayā sakasamayavasena pañho vissajjito』』ti. Paranti atirekaṃ. Bhāsitassāti vacanassa saddassa.

Ayaṃ pana visesoti sīlaniddese niyyātanamattaṃ apekkhitvā vuttaṃ. Tenāha 『『sīlamicceva niyyātita』』nti. Sāmaññaphalasutte (dī. ni. 1.150) hi sīlaṃ niyyātetvāpi puna sāmaññaphalamicceva niyyātitaṃ. Sabbesampi mahaggatacittānaṃ ñāṇasampayuttattā, jhānānañca taṃ sampayogato 『『atthato paññāsampadā』』ti vuttaṃ. Paññāniddese hi jhānapaññaṃ adhiṭṭhānaṃ katvā paṭhamaṃ vipassanāpaññā niyyātitā. Tenāha 『『vipassanāpaññāyā』』tiādi.

Soṇadaṇḍaupāsakattapaṭivedanākathāvaṇṇanā

321.Daharo yuvāti ettha daharavacanena paṭhamayobbanabhāvaṃ dasseti. Paṭhamayobbanakālagato hi 『『daharo』』ti vuccati. Puttassa putto nattā nāma. Nappahotīti na sampajjati, puttanattappamāṇopi na hotīti attho. 『『Āsanā me taṃ vuṭṭhāna』』nti etassa atthāpattiṃ dassetuṃ 『『mama agāravenā』』tiādi vuttaṃ. Etanti añjalipaggahaṇaṃ. Ayañhi yathā tathā attano mahājanassa sambhāvanaṃ uppādetvā kohaññena pare vimhāpetvā lābhuppādanaṃ nijigīsanto vicarati, tasmāssa ativiya kuhakabhāvaṃ dassento 『『iminā kirā』』tiādiṃ vadati . Agāravaṃ nāma natthīti agāravavacanaṃ nāma natthi, nāyaṃ bhagavati agāravena 『『ahañceva kho panā』』tiādimāha, atha kho attano lābhaparihānibhayenevāti vuttaṃ hoti.

我來為您直譯這段巴利文： 318. "為什麼說"是問上面開示的原因。慚愧是指"因為沙門喬達摩顯示戒和種姓的功過而回答所問的問題"而為大眾所知，因為不能如實回答而將破壞，意思是雖然先前不慚愧,現在將要慚愧。最高意為量度。爲了顯示"我們以此為最高"等詞的同格關係，所以說"我們"。這是說 - "戒和慧"這話語才是我們的最高，作為其內容的五戒，以及通達三吠陀的智慧，從相等確定而知是沒有的，我們只是在那裡以言語為最高而已。這裡還有一個不在註釋書中的解釋方法 - "以此為最高"意為以此為最上限，意思是先前的問題回答才是我們的最上限。因此說"我依自己的教義回答問題"。更多意為超過。所說的意為言語的聲音。 這是特殊之處意為在說明戒時是考慮到僅僅交付而說的。因此說"只是交付為戒"。因為在《沙門果經》中即使交付戒后又交付沙門果。因為一切廣大心都相應于智，而諸禪那與它相應，所以說"實際上是慧圓滿"。因為在說明慧時，以禪慧為基礎首先交付觀慧。因此說"以觀慧"等。 索那旦荼表白為優婆塞的故事的解釋 321. 年輕青年中，以年輕一詞顯示初年青時期。因為處於初年青時期的稱為"年輕"。兒子的兒子稱為孫子。不足夠意為不成就，意思是連兒孫的量度都不夠。爲了顯示"從座位向他起立"的含義，所以說"因我不恭敬"等。這意為合掌。因為他以任何方式使自己的大眾生起信服，以虛偽讓其他人驚歎而活著謀求利養，因此爲了顯示他極其虛偽而說"據說這人"等。沒有不恭敬意為沒有不恭敬的話語，他說"但是我"等不是因為對世尊不恭敬，而是因為害怕自己利養減損，這是意思。

322.Taṅkhaṇānurūpāyāti yādisī tadā tassa ajjhāsayappavatti, tadanurūpāyāti majjhepadalopena attho. Tadā tassa vivaṭṭasannissitassa tādisassa ñāṇaparipākassa abhāvato kevalaṃ abbhudayasannissito eva attho dassitoti āha 『『diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā』』ti, paccakkhato vibhāvetvāti attho. Kusale dhammeti tebhūmake kusaladhamme, ayamettha nippariyāyato attho. Pariyāyato pana 『『catubhūmake』』tipi vattuṃ vaṭṭati lokuttarakusalassapi āyatiṃ labbhamānattā. Tathā hi vakkhati 『『āyatiṃ nibbānatthāya, vāsanābhāgiyāya vā』』ti. Tatthāti kusale dhamme yathāsamādapite. Nanti soṇadaṇḍabrāhmaṇaṃ. Samuttejetvāti sammadeva uparūpari nisānetvā puññakiriyāya tikkhavisadabhāvamāpādetvā. Taṃ pana atthato tattha ussāhajananameva hotīti āha 『『saussāhaṃ katvā』』ti. Tāya ca saussāhatāyāti evaṃ puññakiriyāya saussāhatā niyamato diṭṭhadhammikādiatthasampādanīti yathāvuttāya saussāhatāya ca sampahaṃsetvāti sambandho. Aññehi ca vijjamānaguṇehīti evarūpā te guṇasamaṅgitā ca ekantena diṭṭhadhammikādiatthanipphādanīti tasmiṃ vijjamānehi, aññehi ca guṇehi sampahaṃsetvā sammadeva haṭṭhatuṭṭhabhāvamāpādetvāti attho.

Yadi bhagavā dhammaratanavassaṃ vassi, atha kasmā so visesaṃ nādhigacchīti codanaṃ sodhetuṃ 『『brāhmaṇo panā』』tiādi vuttaṃ. Kuhakatāyāti vuttanayena kohaññakattā, iminā payogasampattiabhāvaṃ dasseti. Yajjevaṃ kasmā bhagavā tassa tathā dhammaratanavassaṃ vassīti paṭicodanampi sodhento 『『kevalamassā』』tiādimāha. Tattha kevalanti nibbedhāsekkhabhāgiyena asammissaṃ. Nibbānatthāyāti nibbānādhigamatthāya, parinibbānatthāya vā. Āyatiṃ visesādhigamanūpāyabhūtā puññakiriyāsu paricayasaṅkhātā vāsanā eva bhāgo, tasmiṃ upāyabhāvena pavattāti vāsanābhāgiyā. Na hi bhagavato niratthakā catuppadikagāthāmattāpi dhammadesanā atthi. Tenāha 『『sabbā purimapacchimakathā』』ti. Ādito cettha pabhuti yāva brāhmaṇassa vissajjanāpariyosānaṃ, tāva purimakathā, bhagavato pana sīlapaññāvissajjanā pacchimakathā. Brāhmaṇena vuttāpi hi buddhaguṇādipaṭisaññuttā kathā āyatiṃ nibbānatthāya vāsanābhāgiyā evāti. Sesaṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā soṇadaṇḍasuttavaṇṇanāya līnatthapakāsanā.

Soṇadaṇḍasuttavaṇṇanā niṭṭhitā.

1. Kūṭadantasuttavaṇṇanā

我來為您直譯這段巴利文： 322. 適合那時刻意為依照他當時的意樂活動，適合那個，意思是省略中間詞。因為當時他沒有傾向出離的那樣的智成熟，所以只顯示傾向增上的意義，因此說"顯示現法和來世的利益"，意思是使明顯可見。善法意為三地的善法，這是這裡無比喻的意思。但以比喻來說，也可以說"四地"，因為將來能得到出世間善。因此將要說"爲了未來涅槃，或爲了熏習分"。在那裡意為在如是勸導的善法中。他意為索那旦荼婆羅門。鼓勵意為善加磨練上上，使行善事達到敏銳清晰的狀態。但這實際上只是在那裡生起精進，所以說"使有精進"。以那有精進意為如此對行善事有精進必定能成就現法等利益，所以與前述的有精進和使歡喜相連。以其他現有的功德意為如此具足功德必定能成就現法等利益，所以以他現有的和其他功德使歡喜，意思是使達到完全歡喜欣悅的狀態。 爲了解釋"如果世尊降下法寶雨，那麼為什麼他沒有證得殊勝"的疑問，所以說"但婆羅門"等。因虛偽意為如前所說的虛偽性，以此顯示沒有修行圓滿。如果這樣，為什麼世尊對他如此降下法寶雨呢？爲了解釋這個反問而說"只是"等。其中只是意為不混雜通達和有學分。爲了涅槃意為爲了證得涅槃，或爲了完全涅槃。未來證得殊勝的方便之法，即在諸善事中的熟習稱為習分，以方便而轉起為熏習分。因為世尊沒有無意義的說法，即使是四句偈。因此說"一切前後開示"。這裡從開始直到婆羅門回答結束為前說，但世尊的戒慧回答為后說。因為婆羅門所說的關於佛功德等相應的話也是爲了未來涅槃的熏習分。其餘的很容易理解。 這是《善吉祥光》《長部》註釋書中顯示極細微深奧難解義，生起清凈廣大智慧敏捷的《善喜》顯明隱義的《索那旦荼經注》的顯明隱義。 《索那旦荼經注》結束。 5.《庫塔丹塔經注》

1. Evaṃ soṇadaṇḍasuttaṃ saṃvaṇṇetvā idāni kūṭadantasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, soṇadaṇḍa suttassānantaraṃ saṅgītassa suttassa kūṭadantasuttabhāvaṃ vā pakāsetuṃ 『『evaṃ me sutaṃ…pe… magadhesūti kūṭadantasutta』』nti āha. 『『Magadhā nāma janapadino rājakumārā』』tiādīsu ambaṭṭhasutte kosalajanapadavaṇṇanāyaṃ amhehi vuttanayo yathārahaṃ netabbo. Ayaṃ panettha viseso – magena saddhiṃ dhāvantīti magadhā, rājakumārā, maṃsesu vā gijjhantīti magadhā niruttinayena. Ruḷhito, paccayalopato ca tesaṃ nivāsabhūtepi janapade vuddhi na hotīti neruttikā. Janapadanāmeyeva bahuvacanaṃ, na janapadasadde jātisaddattāti vuttaṃ 『『tasmiṃ magadhesu janapade』』ti. Ito paranti 『『magadhesū』』ti padato paraṃ 『『cārikaṃ caramāno』』tiādivacanaṃ. Purimasuttadvayeti ambaṭṭhasoṇadaṇḍasuttadvaye. Vuttanayamevāti yaṃ tattha āgatasadisaṃ idhāgataṃ, taṃ atthavaṇṇanāto vuttanayameva, tattha vuttanayeneva veditabbanti vuttaṃ hoti. 『『Taruṇo ambarukkho ambalaṭṭhikā』』ti brahmajālasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.2) vuttattā 『『ambalaṭṭhikā brahmajāle vuttasadisāvā』』ti āha.

Yaññāvāṭaṃ sampādetvā mahāyaññaṃ uddissa saviññāṇakāni, aviññāṇakāni ca yaññūpakaraṇāni upaṭṭhapitānīti atthaṃ sandhāya 『『mahāyañño upakkhaṭo』』ti pāḷiyaṃ vuttaṃ, taṃ panetaṃ upakaraṇaṃ tesaṃ tathā sajjanamevāti dasseti 『『sajjito』』ti iminā. Vacchatarasatānīti yuvabhāvappattāni balavavacchasatāni. Vacchānaṃ visesāti hi vacchatarā, te pana vacchā eva honti, na dammā, na ca balībaddāti āha 『『vacchasatānī』』ti. Ayaṃ ācariyamati (dī. ni. ṭī. 1.323). Tara-saddo vā anatthakoti vuttaṃ 『『vacchasatānī』』ti. Evañhi sabbopi vacchappabhedo saṅgahito hoti. Eteti usabhādayo urabbhapariyosānā. Anekesanti anekajātikānaṃ. Migapakkhīnanti mahiṃsarurupasadakuruṅgagokaṇṇamigānañceva morakapiñjaravaṭṭakatittira lāpādipakkhīnañca. Saṅkhyāvasena anekataṃ sattasataggahaṇena paricchindituṃ 『『sattasattasatānī』』ti vuttaṃ, sattasatāni, sattasatāni cāti attho. Thūṇanti yaññopakaraṇānaṃ migapakkhīnaṃ bandhanatthambhaṃ. Yūpotipi tassa nāmaṃ. Tenāha 『『yūpasaṅkhāta』』nti.

328.Vidhāti vippaṭisāravinodanā. Yo hi yaññasaṅkhātassa puññassa upakkileso, tassa vidhamanato nivāraṇato nirodhanato vidhā vuccanti vippaṭisāravinodanā, tā eva puññābhisandaṃ avicchinditvā ṭhapentīti 『『ṭhapanā』』ti ca vuttā. Avippaṭisārato eva hi uparūpari puññābhisandappavattīti. Ṭhapanā cetā yaññassa ādimajjhapariyosānavasena tīsu kālesu pavattiyā tippakārāti āha 『『tiṭṭhapana』』nti. Parikkhārasaddo cettha parivārapariyāyo 『『parikaronti yaññaṃ abhisaṅkharontī』』ti katvā. Tenāha 『『soḷasaparivāra』』nti.

Mahāvijitarājayaññakathāvaṇṇanā

我來為您直譯這段巴利文： 323. 如此解釋完《索那旦荼經》后，現在爲了解釋《庫塔丹塔經》，爲了顯示按次序到達解釋機會，或爲了宣示在《索那旦荼經》之後誦集的經為《庫塔丹塔經》，所以說"如是我聞...在摩揭陀國為庫塔丹塔經"。如"摩揭陀是國土的王子們"等，應當如《阿摩晝經》中解釋憍薩羅國時我們所說的方法適當運用。這裡的特別之處是：與鹿一起奔跑為摩揭陀，即王子們，或貪愛肉為摩揭陀，依詞源學的方法。依慣用和省略接尾詞，即使在他們居住的國土中也沒有增益，這是詞源學家們說的。國土名字本身是複數，不是因為國土字是種類字，所以說"在那摩揭陀國土中"。從此以後意為從"在摩揭陀"這詞之後的"遊行"等話。在前兩經意為在《阿摩晝經》和《索那旦荼經》兩經中。如已說的方法意為在這裡出現的與在那裡出現的相同的內容，依意義解釋是如已說的方法，意思是應以在那裡說的方法來理解。因為在《梵網經》注中說"年輕的芒果樹為芒果樹苗"，所以說"芒果園與《梵網經》中所說相同"。 準備祭場為舉行大祭而備辦有識和無識的祭祀用具，考慮到這個意思，經文中說"大祭準備就緒"，而這個用具就是他們如此準備，以"準備"這詞來顯示這點。百頭小牛意為達到年輕狀態的強壯牛犢百頭。因為小牛的特殊就是牛犢，而它們就是牛犢，不是待馴的，也不是役牛，所以說"百頭牛犢"。這是阿阇黎的意見。或者"tara"字無義，所以說"百頭牛犢"。因為這樣就包含了所有種類的牛犢。這些意為從公牛開始到綿羊為止的。許多意為許多種類的。野獸和鳥意為水牛、黑鹿、斑鹿、羚羊、野牛等野獸以及孔雀、鷓鴣、鵪鶉、雉雞、咕咕鳥等鳥類。爲了以數目限定多種，說"各七百"，意思是七百又七百。柱意為繫縛祭祀用具野獸鳥類的柱子。祭柱也是它的名字。因此說"稱為祭柱"。 328. 儀式意為除去後悔。因為那是名為祭祀的功德的污垢，因為驅除、防止、止息它，所以除去後悔稱為儀式，它們因為使功德流不間斷而住立，所以也稱為"建立"。因為只有從無後悔才有上上功德流的轉起。這些建立因為在祭祀的始中終三個時期運作而有三種，所以說"三建立"。這裡的"資具"字是"眷屬"的同義詞，因為"他們準備祭祀而圍繞"。因此說"十六眷屬"。 大勝王祭祀的故事的解釋

1. Pubbe bhūtaṃ bhūtapubbaṃ yathā 『『diṭṭhapubba』』nti āha 『『pubbacarita』』nti, attano purimajātisambhūtaṃ bodhisambhārabhūtaṃ puññacariyanti attho. Tathā hi tassa anugāminidhissa thāvaranidhinā nidassanaṃ upapannaṃ hoti. Saddavidū pana vadanti 『『bhūtapubbanti idaṃ kālasattamiyā nepātikapada』』nti. Atītakāleti hi tesaṃ matena attho. Assāti anena. Mahantaṃ pathavīmaṇḍalaṃ vijitanti sambandho. Mahantaṃ vā vijitaṃ pathavīmaṇḍalamassa atthīti attho. 『『Antoraṭṭheti yassa vijite viharati, tassa raṭṭhe』』tiādīsu viya hi vijitasaddo rajje pavattati, iminā tassa ekarājabhāvaṃ dīpeti, na cakkavattirājabhāvaṃ sattaratanasampannatāavacanato. Pāḷiyaṃ na yena kenaci santakamattena aḍḍhatāti dassetuṃ 『『aḍḍho』』ti vatvā 『『mahaddhano』』ti vuttaṃ. Tenāha 『『yo kocī』』tiādi. Aḍḍhatā hi nāma vibhavasampannattā sā ca taṃ tadupādāya vuccati. Tathā mahaddhanatāpīti taṃ thāmappattaṃ ukkaṃsagataṃ dassetuṃ 『『aparimāṇasaṅkhyenā』』ti āha. Bhuñjitabbaṭṭhena visesato kāmā idha bhogā nāmāti dasseti. 『『Pañcakāmaguṇavasenā』』ti iminā. Piṇḍapiṇḍavasenāti bhājanālaṅkārādivibhāgaṃ ahutvā kevalaṃ khaṇḍakhaṇḍavasena.

Rūpaṃ appetvā, anappetvā vā māsappamāṇena kato māsako. Ādisaddena thālakādīni saṅgaṇhāti. Anekakoṭisaṅkhyenāti kahāpaṇānaṃ koṭisatādippamāṇaṃ sandhāya vuttaṃ heṭṭhimantena koṭisatappamāṇeneva khattiyamahāsālabhāvappattito.

Tuṭṭhīti sumanatā. Upakaraṇasaddo cettha kāraṇapariyāyo. Kiṃ pana tanti āha 『『nānāvidhālaṅkārasuvaṇṇarajatabhājanādibheda』』nti. Ādisaddena vatthaseyyāvasathādīni saṅgayhanti, suvaṇṇarajatamaṇimuttāveḷuriyavajirapavāḷāni satta ratanānīti vadanti. Yathāhu –

『『Suvaṇṇaṃ rajataṃ muttā, maṇiveḷuriyāni ca;

Vajirañca pavāḷanti, sattāhu ratanānime』』ti.

Sālivīhiādi sattadhaññaṃ sānulomaṃ pubbannaṃ nāma purekkhataṃ sassaphalanti katvā. Tabbipariyāyato muggamāsādi tadavasesaṃ aparannaṃ nāma. Aparannato pubbe pavattamannaṃ pubbannaṃ, tato aparasmiṃ pavattamannaṃ aparannaṃ. Nna-kārassa pana ṇṇa-kāre kate pubbaṇṇaṃ, aparaṇṇañcāti neruttikā. Pubbāparabhāvo panetesaṃ ādikappe sambhavāsambhavavasena veditabbo. Purimaṃ 『『aḍḍho mahaddhano pahūtajātarūparajato』』ti vacanaṃ devasikaṃ paribbayadānagahaṇādivasena, parivattanadhanadhaññavasena ca vuttaṃ, idaṃ pana 『『pahūtadhanadhañño』』ti vacanaṃ nidhānagatadhanavasena, saṅgahitadhaññavasena cāti imaṃ visesaṃ sandhāya ayaṃ nayo dassito. Vīsakahāpaṇambaṇādidevasikavaḷañjanampi hi mahāsālalakkhaṇaṃ.

我來為您直譯這段巴利文： 336. 前已存在為曾經存在，如"曾見過"，所以說"前行"，意思是在自己前世生起的、作為菩提資糧的功德行。因此它以財寶喻跟隨的智慧是合適的。但語法學者們說"曾經存在"這是時間第七格的不變詞。因為依他們的意見意思是"在過去時"。他的意為這個。大地圓為大地，與征服相連。或意思是他有大征服的地圓。因為像在"國內意為在他征服處所住的那個國"等中，征服字用於王國，以此顯示他是單一王，不是轉輪王，因為沒有說具足七寶。在經文中爲了顯示不是以任何所有而已為富，所以說了"富"后又說"大富"。因此說"任何"等。因為所謂富是具有財富，而那是依此彼而說的。同樣大富也是，爲了顯示那達到勢力、達到最上，所以說"無量數"。顯示以應享受的特性，欲在這裡名為受用，以"依五欲功德"這句。以堆積意為不成為器皿裝飾等區分，只是依塊塊。 鑄成月形或未成月形，以月為量製成的叫摩沙迦。以"等"字包括缽等。以許多俱胝數意為指錢的百俱胝等量，因為以最低百俱胝量就達到剎帝利大富的地位。 滿足意為善意。這裡的用具字是原因的同義詞。那是什麼呢？說"各種裝飾、金銀器皿等種類"。以"等"字包括衣服、床具、住所等，說七寶是金、銀、摩尼珠、真珠、琉璃、金剛、珊瑚。如說： "金與銀及珠，摩尼與琉璃； 金剛與珊瑚，說此七寶名。" 稻米等七谷因為是主要作物果實而稱為前食。與此相反的綠豆、豆類等其餘的稱為后食。在後食之前轉起的食物為前食，在那之後轉起的食物為后食。但語法學家們說當"nna"音變成"ṇṇa"音時為"pubbaṇṇa"和"aparaṇṇa"。它們的前後關係應依原始劫時能生不能生來理解。前面"富、大富、多金銀"的說法是依每日支出、施予、收取等，和流通的錢財穀物而說，但這"多錢財穀物"的說法是依藏匿的財物和儲存的穀物而說，考慮到這個差別而顯示這個方法。因為每日二十錢、一阿摩拏等的使用也是大富的特徵。

Idāni tabbiparītavasena visesaṃ dassetuṃ 『『atha vā』』tiādinā dutiyanayo āraddho. Iminā eva hi purimavacanaṃ nidhānagatadhanavasena, saṅgahitadhaññavasena ca vuttanti atthato siddhaṃ hoti. Tattha idanti 『『pahūtadhanadhañño』』ti vacanaṃ. Assāti mahāvijitarañño. Divase divase paribhuñjitabbaṃ devasikaṃ, bhāvanapuṃsakametaṃ. Dāsakammakaraporisādīnaṃ vettanānuppadānaṃ paribbayadānaṃ. Iṇasodhanādivasena dhanadhaññānamādānaṃ gahaṇaṃ. Ādisaddena iṇadānādīnaṃ saṅgaho. Parivattanadhanadhaññavasenāti kayavikkayakaraṇena parivattitabbānaṃ dhanadhaññānaṃ vasena. Katthaci pana samuccayavirahitapāṭho dissati. Tattha 『『paribbayadānaggahaṇādivasenā』』ti idaṃ parivattanapadena sambandhaṃ katvā tādisena vidhinā ito cito ca parivattetabbānaṃ dhanadhaññānaṃ vasenāti attho veditabbo.

Koṭṭhaṃ vuccati dhaññaṭṭhapanaṭṭhānaṃ, tadeva agāraṃ tathā. Tenāha 『『dhaññena paripuṇṇakoṭṭhāgāro』』ti. Evaṃ sāragabbhaṃ koso, dhaññaṭṭhapanaṭṭhānaṃ koṭṭhāgāranti dassetvā idāni tato aññathāpi taṃ dassetuṃ 『『atha vā』』tiādi vuttaṃ. Tattha yathā asino tikkhabhāvaparihārato paricchado 『『koso』』ti vuccati, evaṃ rañño tikkhabhāvaparihārakattā caturaṅginī senā 『『koso』』ti āha 『『catubbidho koso』』tiādi. 『『Dvādasapuriso hatthī』』tiādinā (pāci. 314) vuttalakkhaṇena cettha hatthiādayo gahetabbā. Vatthakoṭṭhāgāraggahaṇeneva sabbassapi kuppabhaṇḍaṭṭhapanaṭṭhānassa gahitattā 『『koṭṭhāgāraṃ tividha』』ntiādi vuttaṃ. Jātarūparajatato hi aññaṃ lohaayadāruvisāṇavatthādikamasāradabbaṃ gopetabbato ga-kārassa ka-kāraṃ katvā kuppaṃ vuccati. Jātarūparajatanidhānaṃ dhanakoṭṭhāgāraṃ. Tattha tattha ratanaṃ viloketvā caraṇaṃ ratanavilokanacārikā. Kāmaṃ tamatthaṃ rājā jānāti, bhaṇḍāgārikena pana kathāpetvā parisāya nissaddabhāvāpādanatthameva evaṃ pucchati. Tathā kathāpane hi asati parisā saddaṃ karissati 『『kasmā rājā paramparāgataṃ kuladhanaṃ vināsetī』』ti, tato ca pakatikkhobho bhavissati, sati pana tathā kathāpane 『『etaṃkāraṇā taṃ chaḍḍetī』』ti nissaddabhāvamāpajjissati. Tato ca pakatikkhobho na bhavissati, tasmā tathā pucchatīti veditabbaṃ. Maraṇavasanti maraṇassa, maraṇasaṅkhātaṃ vā visayaṃ.

1. Pāḷiyaṃ 『『āmantetvā』』ti etassa mantitukāmo hutvāti atthaṃ viññāpetuṃ 『『ekena paṇḍitena saddhiṃ mantetvā』』ti vuttaṃ. Dhātvatthānuvattako hettha upasaggo, pakaraṇādhigato ca katthaci atthaviseso yathā 『『sikkhamānena bhikkhave bhikkhunā aññātabbaṃ paripucchitabbaṃ paripañhitabba』』nti (pāci. 434). Tathā hissa padabhājane vuttaṃ 『『sikkhamānenāti sikkhitukāmena. Aññātabbanti jānitabba』』ntiādi (pāci. 436). Āmantesīti mantitukāmosi. Janapadassa anupaddavatthaṃ, yaññassa ca cirānappavattanatthaṃ brāhmaṇo cintesīti āha 『『ayaṃ rājā』』tiādi. Āharantānaṃ manussānaṃ gehānīti sambandho, anādare vā etaṃ sāmivacanaṃ.

我來為您直譯這段巴利文： 現在為顯示與此相反的差別，以"或者"等開始第二種方法。因為只有依此，前面的說法依藏匿的財物和儲存的穀物而說才在意義上成就。其中這意為"多錢財穀物"的說法。他的意為大勝王的。日日應受用為每日，這是中性的狀態詞。對奴僕、工人、侍從等給予工資為支出施予。依還債等而取用錢財穀物為收取。以"等"字包括借債等。依流通錢財穀物意為依通過買賣而應流通的錢財穀物。但在某處看到無連詞的讀法。在那裡"依支出施予收取等"這個應與流通字相連，應知意思是依這樣的方式從這裡那裡應流通的錢財穀物。 倉稱為放置穀物的處所，同樣也稱為庫。因此說"穀物充滿的倉庫"。如此寶藏室為庫，放置穀物處為倉庫，現在為顯示與那不同的意思，所以說"或者"等。其中如劍的銳利保護物稱為"鞘"，同樣因為保護王的銳利，四種軍隊稱為"庫"，所以說"四種庫"等。這裡應依"十二人像"等所說的特徵來理解像等。因為以衣庫的攝取已經包含了一切可壞物品的放置處，所以說"倉庫三種"等。因為除了金銀以外其他的銅鐵木角衣等無價之物因應保護，將"ga"音變成"ka"音而稱為"可壞"。金銀藏為財庫。在各處觀看珠寶而行為觀珠寶巡行。雖然國王知道那個意思，但令庫官說明是爲了使眾人無聲。因為如果不這樣說明，眾人會發出聲音說"為什麼國王要毀壞世代相傳的家族財富"，從那裡就會有平常的騷動，但如果這樣說明，"因為這個原因他捨棄它"，就會變得無聲。從那裡就不會有平常的騷動，所以應知他這樣詢問。死的力量意為死亡的，或稱為死亡的境界。 337. 在經文中"召集"這詞爲了顯示意思是想要商議，所以說"與一個智者商議"。這裡的字首隨順詞根義，有時依場合理解特殊意義，如"諸比丘，學習者應知、應遍問、應遍詢"。因為這樣在其詞義解釋中說"學習者意為想要學習。應知意為應了知"等。召集意為你想要商議。婆羅門爲了國土無災害和祭祀長久不行為而思考，所以說"這個王"等。帶來的人們的家，或者這是所有格的無關係用法。

1. Sattānaṃ hitasukhassa vidūsanato, ahitadukkhassa ca āvahanato kaṇṭakasadisatāya corā eva idha 『『kaṇṭakā』』ti vuttaṃ 『『corakaṇṭakehi sakaṇṭako』』ti. Yathā gāmavāsīnaṃ ghātakā gāmaghātakā abhedavasena, upacārena ca nissayanāmassa nissitepi pavattanato, evaṃ panthikānaṃ duhanā bādhanā panthaduhā. Dhammato apetassa ayuttassa karaṇasīlo adhammakārī, yo vā attano vijite janapadādīnaṃ tato tato anatthato tāyanena khattiyena kattabbadhammo, tassa akaraṇasīloti attho. Dassūti corānametaṃ adhivacanaṃ. Daṃsenti viddhaṃsentīti hi dassavo niggahītalopena, te eva khīlasadisattā khīlanti dassukhīlaṃ. Yathā hi khette khīlaṃ kasanādīnaṃ sukhappavattiṃ, mūlasantānena sassaparibuddhiñca vibandhati, evaṃ dassavopi rajje rājāṇāya sukhappavattiṃ, mūlaviruḷhiyā janapadaparibuddhiñca vibandhantī. Pāṇacāgaṃ dassetuṃ 『『māraṇenā』』ti vuttaṃ, hiṃsanaṃ dassetuṃ 『『koṭṭanenā』』ti. Vadhasaddo hi hiṃsanatthopi hoti 『『vadhati na rodati, āpatti dukkaṭassā』』tiādīsu (pāci. 880) viya, kapparādīhi pothanenāti attho. Addu nāma dārukkhandhena kato bandhanopakaraṇaviseso, tena bandhanaṃ tathā. Ādisaddena rajjubandhanasaṅkhalikabandhanagharabandhanādīni saṅgaṇhāti. Hā-dhātuyā jānipadanipphattiṃ dasseti 『『hāniyā』』ti iminā, sā ca dhanahāyanamevāti vuttaṃ 『『sataṃ gaṇhathā』』tiādi.

Pañcasikhamattaṃ ṭhapetvā muṇḍāpanaṃ pañcasikhamuṇḍakaraṇaṃ. Taṃ 『『kākapakkhakaraṇa』』ntipi voharanti. Sīse chakaṇodakāvasecanaṃ gomayasiñcanaṃ. Kudaṇḍako nāma catuhatthato ūno rassadaṇḍako, yo 『『gaddulo』』tipi vuccati, tena bandhanaṃ kudaṇḍakabandhanaṃ. Ādisaddena khuramuṇḍaṃ karitvā bhasmapuṭavadhanādīnaṃ saṅgaho. Sammāsaddo ñāyatthoti āha 『『hetunā』』tiādi, pariyāyavacanametaṃ. Ūhanissāmīti uddharissāmi, apanessāmīti attho. Pubbe tattha kataparicayatāya ussāhaṃ karonti. 『『Anuppadetū』』ti etassa anu anu padetūti atthaṃ sandhāya 『『dinne appahonte』』tiādi vuttaṃ. Kasiupakaraṇabhaṇḍaṃ phālapājanayuganaṅgalādi, iminā pāḷiyaṃ bījabhattameva nidassanavasena vuttanti dasseti. Sakkhikaraṇapaṇṇāropananibandhanaṃ vaḍḍhiyā saha vā vinā vā puna gahetukāmassa dāne hoti, idha pana tadubhayampi natthi puna aggahetukāmattāti vuttaṃ 『『sakkhiṃ akatvā』』tiādi. Tenāha 『『mūlacchejjavasenā』』ti. Sakkhinti tadā paccakkhakajanaṃ. Paṇṇe anāropetvāti tālādipaṇṇe yathāciṇṇaṃ likhanavasena anāropetvā. Aññattha paṇṇākārepi pābhatasaddo, idha pana bhaṇḍamūleyevāti āha 『『bhaṇḍamūlassā』』tiādi. Bhaṇḍamūlañhi pakārato udayabhaṇḍāni ābharati saṃharati etenāti pābhataṃ. Udayadhanato pageva ābhataṃ pābhatanti saddavidū, paṇṇākāro pana taṃ tadatthaṃ patthentehi ābharīyateti pābhataṃ. Patthanatthajotako hi ayaṃ pa-saddo.

『『Yathāhā』』tiādinā pābhatasaddassa mūlabhaṇḍatthataṃ cūḷaseṭṭhijātakapāṭhena (jā. 1.1.4) sādheti. Tatrāyamaṭṭhakathā (jā. aṭṭha. 1.

我來為您直譯這段巴利文： 338. 因為毀壞眾生的利樂，帶來不利與苦，像刺那樣，所以盜賊在這裡稱為"刺"，如說"以盜賊刺而有刺"。如殺害村民為村殺手，依不分離和比喻，依止名稱也用於被依止者，同樣傷害、妨礙行路者為路害者。習慣作不正當、不適當的為非法作者，或在自己的領地中不習慣作以保護國土等免於種種危害的剎帝利應作之法的意思。盜賊是強盜的代名詞。因為他們破壞所以是強盜，省略鼻音，他們像樁那樣所以是盜樁。因為如同田里的樁妨礙耕作等順利進行和根的相續使作物生長，同樣強盜也妨礙王國中王令的順利進行和根的生長使國土生長。為顯示捨命說"以殺"，為顯示傷害說"以打"。因為殺字也有傷害義，如在"打而不哭，犯突吉羅"等中，意思是以棒等毆打。某種以木塊製成的捆綁工具稱為木枷，以它捆綁為如此。以"等"字包括繩索捆綁、鎖鏈捆綁、屋舍監禁等。以"損害"這詞顯示"hā"詞根的國家詞形成，而那只是財產損失，所以說"取百"等。 除留五縷發而剃頭為作五縷發。那也稱為"烏翅形"。在頭上澆糞尿為牛糞澆。稱為短棒是比四腕短的短棍，也稱為"革皮"，以它捆綁為短棒捆綁。以"等"字包括剃光頭后以灰罐打等。正字是道理義，所以說"以因"等，這是同義語。我將拔除意為我將拔起、除去的意思。因為先前在那裡有修習所以作精進。考慮到"應給予"的意思是一再給予，所以說"給予不足"等。農具物品為犁頭、牛軛、犁等，以此顯示經中只是以種子和食物為例說的。作證、寫契約、約定是對想要連利息或不連利息再取的給予，但這裡二者都沒有因為不想再取，所以說"不作證"等。因此說"以斷根的方式"。證人意為當時的見者。不寫在葉上意為不依慣例寫在貝葉等上。在別處pābhata字也用於禮物，但這裡只在貨物價值，所以說"貨物價值"等。因為貨物價值從中帶來、收集利潤貨物，所以是pābhata。語法學者說從利潤財產先帶來是pābhata，而禮物被想要那個目的者帶來，所以是pābhata。因為這個pa字首表示希望義。 以"如說"等以《小富豪本生》的經文證明pābhata字有本金之義。那裡的註釋是;

1.4) 『『appakenapīti thokenapi parittakenapi. Medhāvīti paññavā. Pābhatenāti bhaṇḍamūlena. Vicakkhaṇoti vohārakusalo. Samuṭṭhāpeti attānanti mahantaṃ dhanañca yasañca uppādetvā tattha attānaṃ saṇṭhāpeti patiṭṭhāpeti. Yathā kiṃ? Aṇuṃ aggiṃva sandhamaṃ, yathā paṇḍitapuriso parittaṃ aggiṃ anukkamena gomayacuṇṇādīni pakkhipitvā mukhavātena dhamanto samuṭṭhāpeti vaḍḍheti mahantaṃ aggikkhandhaṃ karoti, evameva paṇḍito thokampi pābhataṃ labhitvā nānāupāyehi payojetvā dhanañca yasañca vaḍḍheti, vaḍḍhetvā ca pana tattha attānaṃ patiṭṭhāpeti, tāya eva vā pana dhanayasamahantatāya attānaṃ samuṭṭhāpeti, abhiññātaṃ pākaṭaṃ karotīti attho』』ti.

Divase divase dātabbaṃ devasikaṃ. Māse māse dātabbaṃ māsikaṃ. Ādisaddena anuposathikādīni saṅgaṇhāti. Tassa tassa purisassa. Kusalānurūpena, kammānurūpena sūrabhāvānurūpenāti dvandato paraṃ suyyamāno anurūpasaddo paccekaṃ yojetabbo. Chekabhāvānurūpatā cettha kusalānurūpaṃ. Katthaci kulasaddo dissati, so ca jāṇusoṇiādikulānamiva kulānurūpampi dātabbato yujjateva. Senāpaccādi ṭhānantaraṃ, iminā bhattavetanaṃ niddiṭṭhamattanti dasseti. Sakakammapasutattā, anupaddavattā ca dhanadhaññānaṃ rāsiko rāsikārabhūto. Khemena ṭhitāti anupaddavena pavattā. Tenāha 『『abhayā』』ti, kutocipi bhayarahitāti attho. Modā modamānāti modāya modamānā, somanasseneva modamānā, na saṃsandanamattenāti vuttaṃ hoti. 『『Bhagavatā saddhiṃ sammodī』』tiādīsu (dī. ni. 1.381) hi mudasaddo saṃsandanepi pavattati, aññe modā hutvā aparepi modamānā viharantīti vā attho. Tenāha 『『aññamaññaṃ pamuditacittāti, asaññogepi vatticchāyeva vuddhīti dvidhā pāṭho vutto. Iddhaphītabhāvanti samiddhavepullabhāvaṃ.

Catuparikkhāravaṇṇanā

1. Tasmiṃ tasmiṃ kicce anuyanti anuvattantīti anuyantā. Teyeva ānuyantā yathā 『『anubhāvo eva ānubhāvo』』ti, 『『ānuyuttā』』tipi pāṭho, tasmiṃ tasmiṃ kicce anuyujjantīti hi ānuyuttā vuttanayena. Assāti rañño. Teti ānuyantakhattiyādayo. 『『Amhe ettha bahi karotī』』ti attamanā na bhavissanti. 『『Nibandhavipulāyāgamo gāmo nigamo. Vivaḍḍhitamahāāyo mahāgāmo』』ti (dī. ni. ṭī.

我來為您直譯這段巴利文： "以少許意為以些少、以微小。有智慧意為有慧。以本金意為貨物價值。明智意為善於交易。使自己建立意為生起大財富和名聲后使自己在那裡安立、確立。如何呢？如吹小火，如智者將少許火漸次投入牛糞粉等，以口氣吹動而使之建立、增長，使成大火堆，同樣智者得到少許本金后以種種方便運用而增長財富和名聲，增長后使自己確立于其中，或以那財富名聲的偉大使自己建立，使自己聞名、顯著的意思。" 日日應給予為每日。月月應給予為每月。以"等"字包括每布薩等。對那個那個人。依技能、依工作、依勇敢，從複合詞后聽到的"相應"字應各自連線。這裡熟練相應是技能相應。在某處看到種姓字，那也適合，因為也應依種姓給予，如種姓為阇努索尼等。將軍等職位，以此顯示只說明瞭食俸。因為專注自己的工作和無災難而成為錢財穀物的積聚者、堆積者。安穩住意為無災難而轉起。因此說"無怖"，意思是從任何處都無怖畏。喜喜樂意為以喜而喜樂，只以快樂而喜樂，不是僅以相會的意思。因為在"與世尊相會"等中，喜字也用於相會，或意思是一些成為喜者而其他也喜樂而住。因此說"互相心歡喜"，即使無連詞也期望詞形，所以說兩種讀法。繁榮昌盛意為成功豐富。 四種資具解釋 339. 在那個那個事務中隨行隨轉為隨從。他們就是隨從，如"威力就是威力"，也讀作"隨從"，因為在那個那個事務中隨從為隨從，如所說的方式。他的意為王的。他們意為隨從剎帝利等。"他在這裡把我們排除在外"而不會滿意。"有固定大收入的聚落為市鎮。增長有大收入為大村"。

1.338) ācariyena vuttaṃ. 『『Apākāraparikkhepo sāpaṇo nigamo, sapākārāpaṇaṃ nagaraṃ, taṃ tabbiparīto gāmo』』ti (kaṅkhāvitaraṇī abhinavaṭīkāyaṃ saṅghādisesakaṇḍe kuladūsakasikkhāpade passitabbaṃ) vinayaṭīkāsu. Gasanti madanti etthāti gāmo, sveva pākaṭo ce, nigamo nāma atireko gāmoti katvā. Bhusattho hettha nī-saddo, saññāsaddattā ca rassoti saddavidū. Janapadattho vuttova. 『『Sāmyāmacco sakhā koso, duggañca vijitaṃ bala』』nti vuttāsu sattasu rājapakatīsu rañño tadavasesānaṃ channaṃ vasena hitasukhātivuddhi, tadekadesā ca ānuyantādayoti āha 『『yaṃ tumhāka』』ntiādi.

Taṃtaṃkiccesu raññā amā saha bhavantīti amaccā. 『『Amāvāsī』』tiādīsu viya hi samakiriyāya amāti abyayapadaṃ, ca-paccayena taddhitasiddhīti neruttikā. Rajjakiccavosāsanakāle pana te raññā piyā, sahapavattanakā ca bhavantīti dasseti 『『piyasahāyakā』』ti iminā. Rañño parisati bhavā 『『pārisajjā. Ke pana teti vuttaṃ 『『sesā āṇattikārakā』』ti , yathāvuttānuyuttakhattiyādīhi avasesā rañño āṇākarāti attho. Satipi deyyadhamme ānubhāvasampattiyā, parivārasampattiyā ca abhāve tādisaṃ dātuṃ na sakkā. Vuddhakāle ca tādisānampi rājūnaṃ tadubhayaṃ hāyateva, deyyadhamme pana asati pagevāti dassetuṃ 『『deyyadhammasmiñhī』』tiādimāha. Deyyadhammasmiṃ asati ca mahallakakāle ca dātuṃ na sakkāti yojanā. Etenāti yathāvuttakāraṇadvayena. Anumatiyāti anujānanena. Pakkhāti sapakkhā yaññassa aṅgabhūtā. Yaññaṃ parikarontīti parikkhārā, sambhārā, te ca tassa yaññassa aṅgabhūtattā parivārā viya hontīti āha 『『parivārā bhavantī』』ti. 『『Ratho』』tiādinā idhānadhippetamatthaṃ nisedheti.

『『Ratho setaparikkhāro, jhānakkho cakkavīriyo;

Upekkhā dhurasamādhi, anicchā parivāraṇa』』nti. (saṃ. ni. 5.4);

Hi saṃyuttamahāvaggapāḷi. Tattha rathoti brahmayānasaññito aṭṭhaṅgikamaggaratho. Setaparikkhāroti catupārisuddhisīlālaṅkāro. 『『Sīlaparikkhāro』』tipi pāṭho. Jhānakkhoti vipassanāsampayuttānaṃ pañcannaṃ jhānaṅgānaṃ vasena jhānamayaakkho. Cakkavīriyoti vīriyacakko. Upekkhā dhurasamādhīti upekkhā dvinnaṃ dhurānaṃ samatā. Anicchā parivāraṇanti alobho sīhadhammādīni viya parivāraṇaṃ.

Aṭṭhaparikkhāravaṇṇanā

我來為您直譯這段巴利文： 1.338. 阿阇黎所說。在律注中說"無圍墻圍繞有市場為市鎮，有圍墻市場為城市，與此相反為村落"（應見《疑惑度脫新注》僧殘篇中污家學處）。在此吞食、歡喜為村，如果那成為顯著，稱為市鎮，因為是超過村。語法學者說這裡nī-音是強調義，因為是名詞所以短音。國土義已說。在"主、大臣、友、庫藏、堡壘、國土、軍隊"所說七種王要素中，依王的其餘六種而有利樂極盛，隨從等是其中一部分，所以說"你們的"等。 在種種事務中與王一起為大臣。因為像在"新月"等中，"amā"是不變詞表示同一行動，以ca後綴而成立詞形，這是語法學者說的。顯示在管理王事時他們是王所喜愛的和共同轉起的，以"親密友"這詞。在王眾中存在為"眾中人"。問"他們是誰"而說"其餘命令執行者"，意思是除了如前所說的隨從剎帝利等以外的其餘王命執行者。即使有應施之物，若無威力圓滿和眷屬圓滿也不能如此施予。而且在老年時即使這樣的王兩者也減退，更不用說沒有應施之物了，爲了顯示這點而說"因為應施之物"等。沒有應施之物和老年時不能施予，這是連結。以此意為以如前所說的兩個原因。依許可意為以允許。輔助意為同黨成為祭祀的支分。圍繞祭祀為資具，即資材，它們因為是那個祭祀的支分而如眷屬，所以說"成為眷屬"。以"車"等否定這裡不意圖的義。 因為《相應部》大品經文說： "車以白資具，禪定為軸心， 精進為車輪，舍為平衡軛， 無慾為圍繞。" 其中車意為稱為梵乘的八支道車。白資具意為四遍凈戒莊嚴。也讀作"戒資具"。禪定軸意為與觀智相應的五禪支而成的禪定之軸。精進輪意為以精進為輪。舍為平衡軛意為舍是二軛的平等。無慾為圍繞意為無貪如獅子法等為圍繞。 八種資具解釋;

340.Ubhato sujātādīhi vuccamānehi. Yasasāti pañcavidhena ānubhāvena. Tenāha 『『āṇāṭhapanasamatthatāyā』』ti. 『『Saddho』』ti etassa 『『dātādānassa phalaṃ paccanubhoti pattiyāyatī』』ti atthaṃ dassetuṃ 『『dānassā』』tiādi vuttaṃ. Dāne sūroti dānasūro, deyyadhamme īsakampi saṅgaṃ akatvā muttacāgo, tabbhāvo pana kammassakatāñāṇassa tikkhavisadabhāvena veditabbo. Tassa hi tikkhavisadabhāvaṃ vibhāvetuṃ 『『saddo』』ti vatvā 『『dānasūro』』ti vuttanti daṭṭhabbaṃ. Tenāha 『『na saddhāmattakenā』』tiādi. Yassa hi kammassakatā paccakkhamiva upaṭṭhāti, so evaṃ vutto. Yaṃ dānaṃ detīti yaṃ deyyadhammaṃ parassa deti. Tassa pati hutvāti tabbisayaṃ lobhaṃ suṭṭhumabhibhavanto tassa adhipati hutvā deti. Kāraṇopacāravacanañhetaṃ. Paratopi eseva nayo. Tabbisayena lobhena anākaḍḍhanīyattā na dāso, na sahāyo.

Tadevatthaṃ byatirekato, anvayato ca vivaritvā dassento 『『yo hī』』tiādimāha. Idhānadhippetassa hi dāsādidvayassa byatirekato dassanaṃ. Khādanīyabhojanīyādīsu madhurasseva paṇītattā 『『madhuraṃ bhuñjatī』』ti vuttaṃ, nidassanamattaṃ vā etaṃ, paṇītaṃ paribhuñjatīti vuttaṃ hoti. Dāso hutvā deti taṇhāya dāsabyataṃ upagatattā. Sahāyo hutvā deti tassa piyabhāvānissajjanato. Sāmī hutvā deti tattha taṇhādāsabyato attānaṃ mocetvā abhibhuyya pavattanato. Yaṃ panetaṃ ācariyena vuttaṃ 『『sāmiparibhogasadisā』』ti, (dī. ni. ṭī.

我來為您直譯這段巴利文： 340. 由雙方所說的善生等。以名聲意為以五種威力。因此說"以建立命令的能力"。爲了顯示"有信"的意思是"親身經驗施捨的果報而信任"，所以說"對施"等。在施捨中勇敢為施捨勇者，對應施之物一點也不執著而解脫施捨，但那種狀態應依業所有性智的銳利明晰性來理解。應知爲了顯示它的銳利明晰性而說"有信"后說"施捨勇者"。因此說"不僅以信"等。因為對誰業所有性如現前般顯現，他就這樣被說。他施捨的施物意為他給予他人的應施之物。成為它的主人意為善巧克服那個領域的貪慾而成為它的主人而施捨。這是因緣的假說語。對後面也是這個方法。因為不被那個領域的貪慾拖拉而不是奴僕，不是夥伴。 爲了通過相反和隨順來展開顯示那個意思而說"因為誰"等。因為這是通過相反顯示這裡不意圖的奴僕等二者。因為在硬食軟食等中甜味是殊勝的，所以說"食用甜的"，或這只是舉例，意思是說食用殊勝的。成為奴僕而施因為進入渴愛的奴役狀態。成為夥伴而施因為不捨棄對它的喜愛。成為主人而施因為從那裡解脫渴愛的奴役而超越而轉起。而阿阇黎所說這個"如主人受用"，;

1.340) taṃ taṇhādāsabyamatikkantatāsāmaññaṃ sandhāya vuttaṃ. Na hi khīṇāsavassa paribhogo sāmiparibhogo viya khīṇāsavasseva dānaṃ dānasāmīti attho upapanno hoti, pacchā vā pamādalikhitametaṃ. Tādisoti dānasāmisabhāvo.

Samitapāpasamaṇabāhitapāpabrāhmaṇā ukkaṭṭhaniddesenettha vuttā, pabbajjāmattasamaṇajātimattabrāhmaṇā vā kapaṇādiggahaṇena gahitāti veditabbaṃ. Duggatāti dukkaraṃ jīvikamupagatā kasiravuttikā. Tenāha 『『daliddamanussā』』ti. Pathāvinoti maggagāmino. Vaṇibbakāti dāyakānaṃ guṇakittanavasena, kammaphalakittanamukhena ca yācanakā seyyathāpi naggacariyādayoti atthaṃ dassetuṃ 『『ye iṭṭhaṃ dinna』』ntiādi vuttaṃ. Tadubhayeneva hi dānassa vaṇṇathomanā sambhavati. Ye vicaranti, te vaṇibbakā nāmāti yojetabbaṃ. Pasatamattanti vīhitaṇḍulādivasena vuttaṃ, sarāvamattanti yāgubhattādivasena. Opānaṃ vuccati ogāhetvā pātabbato nadītaḷākādīnaṃ sabbasādhāraṇaṃ titthaṃ, opānamivabhūtoti opānabhūto. Tenāha 『『udapānabhūto』』tiādi. Hutvāti bhāvato. Sutameva sutajātanti jātasaddassa anatthantaravācakattamāha yathā 『『kosajāta』』nti.

Atītādiatthacintanasamatthatā nāma tassa rañño anumānavasena, itikattabbatāvasena ca veditabbā, na buddhānaṃ viya tattha paccakkhadassitāyāti dassetuṃ 『『atīte』』tiādi vuttaṃ. Puññāpuññānisaṃsacintanañcettha pakaraṇādhigatavasena veditabbaṃ. Puññassāti yaññapuññassa. Dāyakacittampīti dāyakānaṃ, dāyakaṃ vā cittampi, dātukamyatācittampīti vuttaṃ hoti. Imesu pana aṭṭhasu aṅgesu aḍḍhatādayo pañca yaññassa tāva parikkhārā hontu tehi vinā tassa asijjhanato , sujātatā, pana sūrūpatā ca kathaṃ yaññassa parikkhāro siyā tadubhayena vināpi tassa sijjhanatoti codanāya sabbesampi aṭṭhannamaṅgānaṃ parikkhārabhāvaṃ anvayato, byatirekato ca dassento 『『ete hi kirā』』tiādimāha. Ettha ca keci evaṃ vadanti 『『yathā aḍḍhatādayo pañca yaññassa ekaṃsatova aṅgāni, na evaṃ sujātatā, surūpatā ca, tadubhayaṃ pana anekaṃsatova aṅganti dīpetuṃ arucisūcakassa kirasaddassa gahaṇaṃ kata』』nti. Te hi 『『ayaṃ dujjātotiādivacanassa anekaṃsikataṃ maññamānā tathā vadanti, tayidaṃ asāraṃ. Sabbasādhāraṇavasena hetaṃ byatirekato yaññassa aṅgabhāvadassanaṃ tattha siyā kesañci tathā parivitakko』』ti tassāpi avakāsābhāvadassanatthameva evaṃ vuttattā, tadubhayasādhāraṇavaseneva anekaṃsato aṅgabhāvassa adassanato ca. Kirasaddo panettha tadā brāhmaṇassa cintitākārasūcanattho daṭṭhabbo. Evamanena cintetvā 『『imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavantīti vuttānī』』ti kirasaddena tassa cintitākāro sūcito hoti. Evamādīnīti ettha ādisaddena 『『ayaṃ virūpo kittakaṃ…pe… upacchindissati, ayaṃ daliddo, appesakkho, assaddho, appassuto, na atthaññū, na medhāvī kittakaṃ…pe… upacchindissatī』』ti etesaṃ saṅgaho veditabbo.

Catuparikkhārādivaṇṇanā

1. 『『Sujaṃ paggaṇhantāna』』nti ettha soṇadaṇḍasuttavaṇṇanāyaṃ (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 1.340. 那是考慮到超越渴愛奴役的共同性而說的。因為阿羅漢的受用不像主人的受用，阿羅漢的施捨是施捨主的意思不合適，或這是後來疏忽寫的。如此意為施捨主的狀態。 以最上的說明在這裡說息惡的沙門、除惡的婆羅門，或應知僅出家的沙門、僅生為婆羅門的以貧窮等詞所包含。困苦意為獲得難以維生而活命艱難。因此說"貧窮的人"。行路者意為走在路上的人。乞者意為依贊嘆施者的功德和通過說業果而乞求的人，如裸行者等，為顯示這個意思而說"他們說這是"等。因為以這兩者能讚頌施捨。應連線為凡遊行者，名為乞者。一掌量意為依稻穀米等而說，一碗量意為依粥飯等而說。渡口稱為因可進入飲用而成為河池等的一切共用的渡口，如渡口而成為渡口而成。因此說"如井"等。成為意為從狀態。所聞即聞生，說明生字不表示其他義，如"寶生"。 顯示那個王的能思維過去等義的能力應依推理和應作的方式來理解，不是像佛那樣對此有現見，所以說"過去"等。這裡應依場合所獲得來理解思維福非福的果報。福意為祭祀的福。施者心也意為施者們的，或施者的心也，意思是說想要施捨的心也。在這八支中，富等五種先作為祭祀的資具，因為沒有那些它不成就，但善生和端莊如何是祭祀的資具，因為沒有那兩者它也能成就，爲了顯示所有八支是資具性，通過隨順和相反而說"因為這些"等。這裡有些人這樣說："爲了顯示如富等五種必定是祭祀的支分，善生和端莊不是如此，而那兩者不必定是支分，所以取kira詞表示不贊同"。因為他們認為"這個生不好"等語不是必定的而這樣說，這是無實質的。因為這是依一切共通而從相反顯示是祭祀的支分，爲了顯示"在那裡可能有某些人如此思維"也沒有機會而如此說，以及不顯示依兩者共通而不必定是支分。這裡kira詞應視為表示那時婆羅門所思維的方式。他這樣思維后"說這八支也是那個祭祀的資具"，以kira詞表示他的思維方式。如此等中以等字應知包括"這個醜陋的...會中斷多少，這個貧窮的、無勢力的、無信的、無聞的、不知義的、無智的...會中斷多少"等。 四種資具等解釋 341. 在"舉起善"中在《蘇那丹陀經注》;;

1.311-313) vuttesu dvīsu vikappesu dutiyavikappaṃ nisedhento 『『mahāyāga』』ntiādimāha, tena ca purohitassa sayameva kaṭacchuggahaṇajotanena evaṃ sahatthā sakkaccaṃ dāne yuttapayuttatā icchitabbāti dasseti. Evaṃ dujjātassāti etthāpi 『『sujātatāya anekaṃsato aṅgabhāvadassanamevida』』nti aggahetvā heṭṭhā vuttanayena sabbasādhāraṇavaseneva attho gahetabbo. Ādisaddena hi 『『evaṃ anajjhāyakassa…pe… dussīlassa…pe… duppaññassa saṃvidhānena pavattadānaṃ kittakaṃ kālaṃ pavattissatī』』ti etesaṃ saṅgaho daṭṭhabbo. Tasmāti tadubhayakāraṇato.

Tissovidhāvaṇṇanā

342.Tiṇṇaṃ ṭhānānanti dānassa ādimajjhapariyosānasaṅkhātānaṃ tissannaṃ bhūmīnaṃ, avatthānānanti attho. Calantīti kampanti purimākārena na tiṭṭhanti. Karaṇattheti tatiyāvibhattiatthe. Karaṇīyasaddāpekkhāya hi kattari eva etaṃ sāmivacanaṃ, na karaṇe. Yebhuyyena hi karaṇajotakavacanassa atthabhāvato anuttakattāva karaṇatthoti idhādhippeto. Pacchānutāpassa akaraṇūpāyaṃ dassetuṃ 『『pubba…pe… patiṭṭhapetabbā』』ti vuttaṃ. Tattha acalāti daḷhā kenaci asaṃhīrā. Patiṭṭhapetabbāti suppatiṭṭhitā kātabbā. Tathā patiṭṭhāpanūpāyampi dassento 『『evañhī』』tiādimāha. Tathā patiṭṭhāpanena hi yathā taṃ dānaṃ sampati yathādhippāyaṃ nippajjati, evaṃ āyatimpi vipulaphalatāya mahapphalaṃ hoti vippaṭisārena anupakkiliṭṭhabhāvato. Dvīsu ṭhānesūti yajamānayiṭṭhaṭṭhānesu. Vippaṭisāro…pe… na kattabboti atthaṃ sandhāya 『『eseva nayo』』ti vuttaṃ. Muñcacetanāti pariccāgacetanā, tassā niccalabhāvo nāma muttacāgatā pubbābhisaṅkhāravasena uḷārabhāvo. Pacchāsamanussaraṇacetanāti paracetanā, tassā pana niccalabhāvo 『『aho mayā dānaṃ dinnaṃ sādhu suṭṭhū』』ti dānassa sakkaccaṃ paccavekkhaṇavasena veditabbo. Tadubhayacetanānaṃ niccalakaraṇūpāyaṃ byatirekato dassetuṃ 『『tathā…pe… hotī』』ti vuttaṃ. Tattha tathā akarontassāti muñcacetanaṃ, pacchāsamanussaraṇacetanañca niccalamakarontassa, vippaṭisāraṃ, uppādentassāti vuttaṃ hoti. 『『Nāpi uḷāresu bhogesu cittaṃ namatī』』ti idaṃ pana pacchāsamanussaraṇacetanāya eva byatirekato niccalakaraṇūpāyadassanaṃ. Evañhi yathāniddiṭṭhanidassanaṃ upapannaṃ hoti. Tattha uḷāresu bhogesūti khettavisese pariccāgassa katattā laddhesupi uḷāresu bhogesu. Nāpi cittaṃ namati pacchā vippaṭisārena upakkiliṭṭhabhāvato. Yathā kathanti āha 『『mahāroruva』』ntiādi. Tassa hi seṭṭhissa gahapatino vatthu kosalasaṃyutte, (saṃ. ni. 1.131) mayhakajātake (jā. aṭṭha. 3.

我來為您直譯這段巴利文： 1.311-313. 否定在《蘇那丹陀經注》所說的兩種選擇中的第二種選擇而說"大祭"等，以此通過顯示祭司自己取勺，顯示這樣親手恭敬施捨應當努力。"如此生不好"這裡也不應取"這裡只顯示善生不必定是支分"，而應依前面所說的方法依一切共通來理解意思。因為以等字應見包括"如此非誦習者...持戒不好者...智慧不好者安排而行的施捨會持續多久"等的攝取。因此意為因為那兩個原因。 三個方式解釋 342. 三個處意為施捨的開始、中間、結束稱為三個地位，意思是狀態。動搖意為震動，不以前面的樣子而住。作具意為在具格的意義。因為依所作詞，這是主格在能作者中，不在工具中。因為多數表示工具的語詞有意義，所以這裡意圖無對作者即是具格義。爲了顯示不作後悔的方法而說"前...應確立"。其中不動意為堅固，不被任何(理由)所動搖。應確立意為應使善立。顯示如此確立的方法而說"因為如此"等。因為以如此確立，如那個施捨現在如意圖而成就，同樣未來也因廣大果報而成大果，因為不被後悔所污染。在兩處意為祭主和所祭處。意思考慮到"後悔...不應作"而說"這就是方法"。舍心意為捨棄心，它的不動性即是解脫施捨性依前行的殊勝性。后追憶心意為後心，而它的不動性應依"啊!我佈施了,善哉!妙哉!"如此恭敬省察施捨而知。爲了從相反顯示使兩種心不動的方法而說"如此...成"。其中如此不作意為不使舍心和后追憶心不動,使生起後悔的意思。"也不傾心於殊勝的享受"這是隻從相反顯示后追憶心不動的方法。因為如此所指的譬喻才合適。其中在殊勝的享受意為因為在特殊田中舍施而得到的殊勝享受。也不傾心因為後來被後悔所污染。如何說而說"大叫喚"等。因為那個居士長者的故事在《相應部》拘薩羅相應、《摩訶迦本生》...;

6.mayhakajātakavaṇṇanā) ca āgataṃ. Tathā hi vuttaṃ –

『『Bhūtapubbaṃ so mahārāja seṭṭhi gahapati tagarasikhiṃ nāma paccekasambuddhaṃ piṇḍapātena paṭipādesi, 『detha samaṇassa piṇḍapāta』nti vatvā uṭṭhāyāsanā pakkāmi, datvā ca pana pacchā vippaṭisārī ahosi 『『varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyu』』』ntiādi.

So kira aññesupi divasesu taṃ paccekabuddhaṃ passati, dātuṃ panassa cittaṃ na uppajjati, tasmiṃ pana divase ayaṃ padumavatiyā deviyā tatiyaputto tagarasikhī paccekabuddho gandhamādanapabbate phalasamāpattisukhena vītināmetvā pubbaṇhasamaye vuṭṭhāya anotattadahe mukhaṃ dhovitvā manosilātale nivāsetvā kāyabandhanaṃ bandhitvā pattacīvaramādāya abhiññāpādakaṃ jhānaṃ samāpajjitvā iddhiyā vehāsaṃ abbhuggantvā nagaradvāre oruyha cīvaraṃ pārupitvā pattamādāya nagaravāsīnaṃ gharadvāresu sahassabhaṇḍikaṃ ṭhapento viya pāsādikehi abhikkamanādīhi anupubbena seṭṭhino gharadvāraṃ sampatto, taṃ divasañca seṭṭhi pātova uṭṭhāya paṇītaṃ bhojanaṃ bhuñjitvā gharadvārakoṭṭhake āsanaṃ paññapetvā dantantarāni sodhento nisinno hoti. So paccekabuddhaṃ disvā taṃ divasaṃ pātova bhutvā nisinnattā dānacittaṃ uppādetvā bhariyaṃ pakkosāpetvā 『『imassa samaṇassa piṇḍapātaṃ dehī』』ti vatvā rājupaṭṭhānatthaṃ pakkāmi. Seṭṭhibhariyā sampajaññajātikā cintesi 『『mayā ettakena kālena imassa 『dethā』ti vacanaṃ na sutapubbaṃ, dāpentopi ca ajja na yassa vā tassa vā dāpeti, vītarāgadosamohassa vantakilesassa ohitabhārassa paccekabuddhassa dāpeti, yaṃ vā taṃ vā adatvā paṇītaṃ piṇḍapātaṃ dassāmī』』ti gharā nikkhamma paccekabuddhaṃ pañcapatiṭṭhitena vanditvā pattaṃ ādāya antonivesane paññattāsane nisīdāpetvā suparisuddhehi sālitaṇḍulehi bhattaṃ sampādetvā tadanurūpaṃ khādanīyaṃ, byañjanaṃ, sūpeyyañca abhisaṅkharitvā pattaṃ pūretvā bahi gandhehi alaṅkaritvā paccekabuddhassa hatthesu patiṭṭhapetvā vandi. Paccekabuddho 『『aññesampi paccekabuddhānaṃ saṅgahaṃ karissāmī』』ti aparibhuñjitvāva anumodanaṃ vatvā pakkāmi. Sopi kho seṭṭhi rājupaṭṭhānaṃ katvā āgacchanto paccekabuddhaṃ disvā āha 『『mayaṃ tumhākaṃ piṇḍapātaṃ dethā』』ti vatvā pakkantā, api vo laddho piṇḍapāto』』ti? Āma, seṭṭhi laddhoti. 『『Passāmā』』ti gīvaṃ ukkhipitvā olokesi , athassa piṇḍapātagandho uṭṭhahitvā nāsapuṭaṃ pahari. So cittaṃ saṃyametuṃ asakkonto pacchā vippaṭisārī ahosi, tassa pana vippaṭisārassa uppannākāro 『『varameta』』ntiādinā pāḷiyaṃ vuttoyeva. Piṇḍapātadānena panesa sattakkhattuṃ sugatiṃ saggaṃ lokaṃ upapanno, sattakkhattumeva ca sāvatthiyaṃ seṭṭhikule nibbatto, ayañcassa sattamo bhavo, pacchā vippaṭisārena pana nāpi uḷāresu bhogesu cittaṃ namati. Vuttañhetaṃ saṃyuttavaralañchake –

『『Yaṃ kho so mahārāja seṭṭhi gahapati datvā pacchā vippaṭisārī ahosi 『varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyu』nti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṃ namati, nāssuḷārāya vatthabhogāya, yānabhogāya, nāssuḷārānaṃ pañcannaṃ kāmaguṇānaṃ bhogāya cittaṃ namatī』』ti (saṃ. ni.

我來為您直譯這段巴利文： 6. 《摩訶迦本生注》中說。因此這樣說： "從前，大王，那個居士長者以食物供養名叫多伽羅息虛獨覺佛，說'給這位沙門食物'后從座而起離去，但佈施後生起後悔:'讓奴僕或工人吃這食物更好'等。" 據說他在其他日子也看見那位獨覺佛，但沒有生起佈施的心，而在那一天，這位蓮花德天女的第三個兒子多伽羅息虛獨覺佛在香醉山度過禪果之樂后，在上午出定，在無熱惱池洗臉，在硃砂平臺披衣繫帶，拿著缽衣，入禪定作神通基礎，以神通升入虛空，在城門下降，披衣持缽，如在城民家門放置千兩包裹般以端莊的前進等次第來到長者家門。那天長者一早起來吃了美味的食物，在家門亭子設座而坐清潔牙齒。他見到獨覺佛，因為那天一早吃了而坐著，生起佈施心叫妻子來說"給這位沙門食物"后為覲見國王而去。長者妻子生性有知，想:"我這麼久以來沒聽過他說'給'，今天叫佈施也不是給任何人，而是給離貪瞋癡、吐棄煩惱、放下重擔的獨覺佛，不應給任何食物而應給美味的食物"，從家裡出來五體投地禮敬獨覺佛，取缽請他坐在家裡設好的座位上，用極清凈的米煮飯，準備相應的硬食、調味品和湯，裝滿缽，外面用香裝飾，放在獨覺佛手中后禮敬。獨覺佛想:"我要攝受其他獨覺佛"，不吃就說隨喜而去。那長者覲見國王回來時見到獨覺佛說:"我們說'給你食物'后離去，你得到食物了嗎？""是的，長者，得到了。""讓我看看"，抬頭看時，食物的香味升起打在鼻孔。他不能制御心而後悔，那後悔生起的情形在經中已以"更好"等說了。以施食而他七次往生善趣天界，七次生於舍衛城長者家，這是他第七生，但因後悔而不傾心於殊勝的享受。因為在《相應部》中這樣說： "大王，因為那個居士長者佈施後生起後悔:'讓奴僕或工人吃這食物更好'，以那業的果報，他不傾心於殊勝的食物受用，不傾心於殊勝的衣服受用、車乘受用，不傾心於殊勝的五種欲樂受用。";

1.131).

Mayhakajātakepi vuttaṃ –

『『Iti mahārāja āgantukaseṭṭhi tagarasikhipaccekabuddhassa dinnapaccayena bahuṃ dhanaṃ labhi , datvā aparacetanaṃ paṇītaṃ kātuṃ asamatthatāya paṇīte bhoge bhuñjituṃ nāsakkhī』』ti (jā. aṭṭha. 3.6.mayhakajātakavaṇṇanā).

Bhātu panesa ekaṃ puttaṃ (dha. pa. aṭṭha. 2.354) sāpateyyassa kāraṇā jīvitaṃ voropesi, tena kammena bahūni vassāni niraye paccittha, sattakkhattuñca aputtako jāto, idānipi teneva kammena mahāroruvaṃ upapanno. Tena vuttaṃ 『『mahāroruvaṃ upapannassa seṭṭhigahapatino viyā』』ti, purimapacchimacetanāvasena cettha attho veditabbo. Ekā hi cetanā dve paṭisandhiyo na detīti.

Dasaākāravaṇṇanā

1. Ākaroti attano anurūpatāya samariyādaparicchedaṃ phalaṃ nibbattetīti ākāro, kāraṇanti āha 『『dasahi kāraṇehī』』ti. Mariyādattho hettha ā-saddo. Na dussīlesveva, atha kho sīlavantesupi vippaṭisāraṃ uppādessati. Tadubhayepi na uppādetabboti hi dassetuṃ api-saddena, pi-saddena vā sampiṇḍanaṃ karoti. Paṭiggāhakatova uppajjatīti balavataraṃ vippaṭisāraṃ sandhāya vuttaṃ, dubbalo pana deyyadhammato, parivārajanatopi uppajjateva. Uppajjituṃ yuttanti uppajjanārahaṃ. Vippaṭisārampi vinodesīti sambandho. Tesaṃyevāti pāṇātipātīnameva. Yajanaṃ nāmettha dānamevādhippetaṃ, na aggijuhananti āha 『『detu bhava』』nti. Vissajjatūti muttacāgavasena cajatu. Abbhantaranti ajjhattaṃ sakasantāne.

Soḷasākāravaṇṇanā

1. Anumatipakkhādayo eva heṭṭhā yaññassa vatthuṃ katvā 『『soḷasaparikkhārā』』ti vuttā, idha pana sandassanādivasena anumodanāya āraddhattā vuttaṃ 『『soḷasahi ākārehī』』ti. Dassetvāti attano desanānubhāvena paccakkhamiva phalaṃ dassetvā, anekavāraṃ pana dassanato 『『dassetvā dassetvā』』ti byāpanavacanaṃ, tadeva ābhuso meḍanaṭṭhena āmeḍitavacananti ācariyena (dī. ni. ṭī. 1.344) vuttaṃ. 『『Samādapetvā samādapetvā』』tiādīsupi eseva nayo. Tamatthanti dānaphalavasena kammaphalasambandhamatthaṃ. Samādapetvāti sutamattaṃ akatvā yathā rājā tamatthaṃ sammadeva ādiyati citte karonto suggahitaṃ katvā gaṇhāti, tathā sakkaccaṃ ādāpetvā.

『『Vippaṭisāravinodanenā』』ti idaṃ nidassanamattaṃ. Lobhadosamohaissāmacchariyamānādayopi hi dānacittassa upakkilesā, tesaṃ vinodanenapi taṃ vodāpitaṃ samuttejitaṃ nāma hoti tikkhavisadabhāvāpattito, āsannatarabhāvato pana vippaṭisāravinodanameva gahitaṃ. Pavattite hi dāne tassa sambhavoti. Yāthāvato vijjamānehi guṇehi haṭṭhapahaṭṭhabhāvāpādanaṃ sampahaṃsananti āha 『『sundara』』ntiādi. Dhammatoti saccato. Tadatthameva dassetuṃ 『『dhammena samena kāraṇenā』』ti vuttaṃ. Saccañhi dhammato anapetattā dhammaṃ, upasamacariyabhāvato samaṃ, yuttabhāvena kāraṇanti ca vuccati.

1. Tasmiṃ yaññe rukkhatiṇacchedopi nāma nāhosi, kuto pāṇavadhoti pāṇavadhābhāvasseva daḷhīkaraṇatthaṃ, sabbaso viparītaggāhehi avidūsitatādassanatthañca pāḷiyaṃ 『『neva gāvo haññiṃsū』』tiādīni vatvāpi 『『na rukkhā chijjiṃsū』』tiādi vuttanti dassento 『『ye yūpanāmake』』tiādimāha. Barihisatthāyāti paricchedatthāya. Vanamālāsaṅkhepenāti vanapupphehi gandhitamālāniyāmena. Evaṃ ācariyena (dī. ni. ṭī.

我來為您直譯這段巴利文： 1.131. 在《摩訶迦本生》中也說： "如是大王，來訪的長者因佈施給多伽羅息虛獨覺佛的資具而得到許多財富，但佈施后因不能使後心殊勝而不能享用殊勝的享受。" 但他爲了財產殺死兄弟的一個兒子，以那業在地獄受苦多年，七次生而無子，現在也以那業生在大叫喚地獄。因此說"如生在大叫喚地獄的居士長者"，這裡應依前心後心來理解意思。因為一個思不能給兩個結生。 十種方式解釋 343. 依自己的相應而生起有限制邊界的果叫做方式，意思是因為而說"以十種因"。因為這裡的"ā"字是邊界的意思。不只在戒不好者，也在有戒者會生起後悔。爲了顯示在兩者都不應生起，以"api"字或"pi"字作結合。只從受者生起意為針對強烈後悔而說，而弱的也從施物和隨從生起。應生起意為應當生起。也除去後悔意為相關。只對他們意為只對殺生者。這裡祭祀意為指施捨，不是火祭，所以說"讓他給"。捨棄意為以解脫施捨而舍。內在意為內部自相續。 十六種方式解釋 344. 在下面以隨順等作為祭祀的事物而說"十六資具"，但這裡因依開示等方式開始隨喜而說"以十六種方式"。顯示意為以自己說法的威力如現前般顯示果，因為多次顯示而說"顯示顯示"是遍滿語，老師說那就是以重複義而重複語。在"教導教導"等中也是這個方法。那個意思意為依施捨果報的業果關係的意思。教導意為不只是聽聞，如王正確地接受那個意思而作意，好好地領受。 "以除去後悔"這是僅為譬喻。因為貪瞋癡嫉妒慳吝慢等也是施心的隨煩惱，以除去它們也叫做清凈鼓勵，因為達到銳利明凈性，但因為更近所以只取除去後悔。因為施捨行起時它會生起。以如實存在的功德使生歡喜雀躍叫做慶慰，所以說"好"等。如法意為如實。爲了顯示那個意思而說"以法平等因"。因為真實因為不離法而叫法，因為是寂靜行而平等，因為是合理而叫因。 345. 在那個祭祀連砍伐樹草都沒有，何況殺生，爲了強調沒有殺生，爲了顯示完全不被顛倒見所污染，在經中說了"不殺牛"等之後又說"不砍樹"等，顯示這點而說"在名為柱"等。爲了鋪草意為爲了界限。以林鬘攝意為以森林之花編成鬘的規定。如此老師...

1.345) vuttaṃ, vanapantiākārenāti attho. Bhūmiyaṃ vā pattharantīti vedibhūmiṃ parikkhipantā tattha tattha pattharanti. Mantādinā hi parisaṅkhatā bhūmi vindati assa lābhasakkāreti katvā 『『vedī』』ti vuccati. Tepi rukkhā tepi dabbāti sambandho, kammakattā cetaṃ dvayaṃ, abhihitakammaṃ vā. Vatticchāya hi yathāsattiṃ kārakā bhavanti. Vuttanayena pāṇavadhābhāvassa daḷhīkaraṇatthaṃ, viparītaggāhena avidūsitabhāvadassanatthañcetanti dasseti kiṃ panā』』tiādinā. Antogehadāso antojāto. Ādisaddena dhanakkītakaramarānītasāmaṃdāsabyūpagatānaṃ saṅgaho. Pubbamevāti bhatikaraṇato pageva. Dhanaṃ gahetvāti divase divase yathākammaṃ gahetvā. Bhattavetananti devasikaṃ bhattañceva māsikādiparibbayañca. Vuttovāyamattho. Tajjitāti santajjitā. Parikammānīti sabbabhāgiyāni kammāni, uccāvacāni kammānīti attho. Piyasamudācārenevāti iṭṭhavacaneneva. Yathānāmavasenevāti pākaṭanāmānurūpeneva. Sappitelanavanītadadhimadhuphāṇitena cevāti ettha ca-saddo avuttasamuccayattho, tena paṇītapaṇītānaṃ nānappakārānaṃ khādanīyabhojanīyādīnañceva vatthayānamālāgandhavilepanaseyyāvasathādīnañca saṅgaho daṭṭhabbo, tenāha 『『paṇītehi sappitelādisammissehevā』』tiādi. Tassa tassa kālassa anurūpehi yāgu…pe… pānakādīhīti sambandho. Sappiādīnanti sappiādīhi.

1. Paṭisāmetabbato, attano attano santakabhāvato ca saṃ nāma dhanaṃ vuccati, tassa patīti sapati niggahitalopena, dhanavā, diṭṭhadhammikasamparāyikahitāvahattā tassa hitanti sāpateyyaṃ, tadeva dhanaṃ. Tenāha 『『pahūtaṃ dhana』』nti. Akkhayadhammamevāti akhayasabhāvameva. Gāmabhāgenāti saṃkittanavasena gāme vā gahetabbabhāgena, evaṃ ācariyena (dī. ni. ṭī. 1.346) vuttaṃ, paccekaṃ sabhāgagāmakoṭṭhāsenātipi attho. Sesesupi eseva nayo.

347.Yaññāvāṭoti khaṇitāvāṭassa assamedhādiyaññayajanaṭṭhānassetaṃ adhivacanaṃ, tabbohārena pana idha dānasālāya eva, tāya ca puratthimanagaradvāre katāya puratthimabhāge evāti atthaṃ dasseti 『『puratthimato nagaradvāre』』tiādinā. Taṃ pana ṭhānaṃ rañño dānasālāya nātidūre evāti āha 『『yathā』』tiādi. Yato tattha pātarāsaṃ bhuñjitvā akilantarūpāyeva sāyanhe rañño dānasālaṃ sampāpuṇanti. 『『Dakkhiṇena yaññāvāṭassā』』tiādīsupi eseva nayo. Yāguṃ pivitvāti hi yāgusīsena pātarāsabhojanamāha.

348.Madhuranti sādurasaṃ. Upari vattabbamatthanti 『『apica me bho evaṃ hotī』』tiādinā vuccamānamatthaṃ. Parihārenāti bhagavantaṃ garuṃ katvā agāravaparihārena, ujukabhāvāpanayanena vā, ujukavuttiṃ pariharitvā vaṅkavuttiyāva yathācintitamatthaṃ pucchanto evamāhāti vuttaṃ hoti. Tenāha 『『ujukameva pucchayamāno agāravo viya hotī』』ti.

Niccadānaanukulayaññavaṇṇanā

我來為您直譯這段巴利文： 1.345. 說，意思是以林列的方式。或在地上鋪開意為圍繞祭場地時在各處鋪開。因為以咒等準備好的地使他獲得利養恭敬，所以叫做祭場。那些樹那些材料意為關聯，這兩者是業的作者，或是所說的業。因為欲說而依能力成為作者。顯示爲了如說的方式強調沒有殺生，爲了顯示不被顛倒見所污染而以"什麼"等說。家生奴是生在家裡的。以等字包括以財買來的、債務所得的、戰俘和自願為奴的。更在前意為在僱傭之前。取錢意為每日依工作取得。食工資意為每日的食物和每月等的費用。這個意思已說。被威脅意為被恐嚇。服務意為一切分內的工作，意思是高低的工作。只以親切對待意為只以可意語。只以如名意為只以顯著的名字。以酥油、麻油、生酥、酪、蜜、糖蜜和意為這裡的和字是未說的集合義，由此應見包括各種殊勝的硬食軟食等和衣服、車乘、花鬘、香料、涂香、床座、住所等，因此說"以殊勝的酥油等混合"等。與那個那個時候相應的粥...等飲料意為關聯。以酥等意為以酥等。 346. 因為應收藏，因為是自己所有而稱為財叫做saṃ，它的主人叫做sapati省略鼻音，有財，因為帶來現世和來世的利益是它的利益叫做sāpateyyaṃ，即是財。因此說"多財"。只是不盡法意為只是不盡的本性。以村分意為依稱說而在村中應取的分，如此老師說，或意思是個別的共同村區分。在其餘中也是這個方法。 347. 祭場是挖掘場地的馬祭等祭祀處的別名，但以該用語在這裡只是佈施堂，因為它做在東城門，所以在東方，顯示這個意思以"在東方城門"等說。但那個地方離王的佈施堂不遠，所以說"如"等。因為從那裡吃了早餐不疲憊就能在傍晚到達王的佈施堂。在"祭場的南方"等中也是這個方法。喝粥意為以粥為首說早餐的食物。 348. 甜意為美味。上面要說的意思意為以"但是大德我這樣想"等要說的意思。以避免意為尊重世尊而以避免不恭敬，或以除去直接，意思是說避免直接行而以曲折行問所想的意思。因此說"直接問似乎不恭敬"。 常施適宜祭解釋

349.Uṭṭhāyāti dāne uṭṭhānavīriyamāha, samuṭṭhāyāti tassa sātaccakiriyaṃ. Kasivāṇijjādikammāni akaronto daliddiyādianatthāpattiyā nassissatīti adhippāyo. Appasambhārataro ceva mahapphalataro cāti saṅkhepato aṭṭhakathāyaṃ vutto pāḷiyaṃ pana 『『appatthataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā』』ti pāṭho. Tattha appasambhārataroti ativiya parittasambhāro, asamārabbhiyasambhāro. Appatthataroti pana ativiya appakicco, attho cettha kiccaṃ, ttha-kārassa ṭṭha-kāraṃ katvā 『『appaṭṭhataro』』tipi pāṭho. Sammā ārabhīyati yañño etenāti samārambho, sambhārasambharaṇavasena pavattasattapīḷā, appo samārambho etassāti tathā, ayaṃ panātisayenāti appasamārambhataro. Vipākasaññitaṃ mahantaṃ sadisaṃ phalametassāti mahapphalo, ayaṃ panātisayenāti mahapphalataro. Udayasaññitaṃ mahantaṃ nissandādiphalametassāti mahānisaṃso, ayaṃ panātisayenāti mahānisaṃsataro.Dhuvadānānīti dhuvāni thirāni avicchinnāni katvā dātabbadānāni. Niccabhattānīti ettha bhattasīsena catupaccayaggahaṇaṃ. Anukulayaññānīti anukulaṃ kulānukkamaṃ upādāya dātabbadānāni . Tenāha 『『amhāka』』ntiādi. Yāni pavattetabbāni, tāni anukulayaññāni nāmāti yojetabbaṃ. Nibaddhadānānīti nibandhetvā niyametvā paveṇīvasena pavattitadānāni.

Hatthidantena katā dantamayasalākā, yattha dāyakānaṃ nāmaṃ aṅkanti, iminā taṃ niccabhattaṃ salākadānavasenāti dasseti. Taṃ kulanti anāthapiṇḍikakulaṃ. Dāliddiyenāti daliddabhāvena. 『『Ekasalākato uddhaṃ dātuṃ nāsakkhī』』ti iminā ekenapi salākadānena nibaddhadānaṃ upacchinditumadatvā anurakkhaṇamāha. Raññoti setavāhanarañño.

Ādīni vatvāti ettha ādisaddena 『『kasmā seno viya maṃsapesiṃ pakkhanditvā gaṇhāsī』』ti evamādīnaṃ samasamadāne ussukkanavacanānaṃ saṅgaho. Galaggāhāti galaggahaṇā. 『『Kammacchedavasenā』』ti iminā attano attano kammokāsādānampi pīḷāyevāti dasseti. Samārambhasaddo cettha pīḷanatthoti āha 『『pīḷāsaṅkhāto samārambho』』ti. Pubbacetanāmuñcacetanāaparacetanāsampattiyā dāyakavasena tīṇi aṅgāni, vītarāgatāvītadosatāvītamohatāpaṭipattiyā dakkhiṇeyyavasena ca tīṇīti evaṃ chaḷaṅgasamannāgatā hoti dakkhiṇā, chaḷaṅguttare nandamātāsuttañca (a. ni. 6.37) tassatthassa sādhakaṃ. Aparāparaṃ uppajjanakacetanāvasena mahānadī viya, mahogho viya ca ito cito ca abhisanditvā pakkhanditvā pavattito puññameva puññābhisando. Tathāvidhanti pamāṇassa kātuṃ asukarattamāha. Kāraṇamahattena phalamahattampi veditabbaṃ upari najjā vuṭṭhiyā mahogho viyāti vuttaṃ 『『tasmā』』tiādi.

我來為您直譯這段巴利文： 349. 起意為說在施捨中的精進努力，善起意為它的持續作為。不做耕種貿易等工作會因為貧窮等不利而滅亡的意思。更少資具和更大果報意為在註釋中簡略說的，但在經文中讀作"更少事務和更少傷害和更大果報和更大功德"。其中更少資具意為極其少的資具，不應傷害的資具。而更少事務意為極其少的工作，這裡事務即是工作，將ttha字作ṭṭha字而也讀作"appaṭṭhataro"。由此正確地開始祭祀叫做開始，依資具準備而行的傷害眾生，它的開始少叫做如此，而這個殊勝所以更少傷害。它有稱為異熟的大而相似的果所以大果，而這個殊勝所以更大果報。它有稱為生起的大等流等果所以大功德，而這個殊勝所以更大功德。常施意為應堅固穩定不間斷地佈施的施捨。常食意為這裡以食為首包括四資具。隨家祭意為依隨家的家族傳統應佈施的施捨。因此說"我們"等。應結合爲凡應行的，那些叫做隨家祭。固定施意為固定限定依傳統而行的施捨。 用象牙做的象牙籤，在那裡刻上施主的名字，以此顯示那個常食是依簽施的方式。那個家意為給孤獨家。以貧窮意為以貧窮狀態。"不能從一簽以上佈施"以此說以一個簽施也不中斷固定施而不佈施的保護。王意為白馬王。 等說意為這裡以等字包括"為什麼如鷹一樣撲取肉塊"等這樣在平等施捨中熱心的話的攝取。捉頸意為捉住頸部。"依業切斷"以此顯示給予各自的工作機會也是傷害。這裡開始字是傷害義所以說"稱為傷害的開始"。以前心、舍心、後心具足依施者的三支，以離貪性、離瞋性、離癡性的修行依應供的三支，如此具足六支的供養，《六支部》的難陀母經是證明那個意思。依不斷生起的心如大河，如大流從這裡那裡充滿撲流而行的福德即是福流。如此意為說量的難以作為。應依因的大而知果的大如上方河水的大流，所以說"因此"等。

350.Navanavoti sabbadā abhinavo, divase divase dāyakassa byāpārāpajjanato kiccapariyosānaṃ natthīti vuttaṃ 『『ekenā』』tiādi. Yathāraddhassa āvāsassa katipayenāpi kālena parisamāpetabbato kiccapariyosānaṃ atthīti āha 『『paṇṇasāla』』ntiādi. Mahāvihārepi kiccapariyosānassa atthitāupāyaṃ dassetuṃ 『『ekavāraṃ dhanapariccāgaṃ katvā』』ti vuttaṃ. Suttantapariyāyenāti sabbāsavasuttantādipāḷinayena. Navānisaṃsāti sītapaṭighātādayo paṭisallānārāmapariyosānā yathāpaccavekkhaṇaṃ gaṇitā nava udayā, appamattatāya cete vuttā.

Yasmā pana āvāsaṃ dentena nāma sabbampi paccayajātaṃ dinnameva hoti. Yathāha saṃyuttāgamavaralañchake 『『so ca sabbadado hoti yo dadāti upassaya』』nti (saṃ. ni. 1.42), sadā puññapavaḍḍhanūpāyañca etaṃ. Vuttañhi tattheva 『『ye dadanti upassayaṃ, tesaṃ divā ca ratto ca, sadā puññaṃ pavaḍḍhatī』』ti (saṃ. ni.

我來為您直譯這段巴利文： 350. 常新意為總是新的，因為施主每天都要操勞所以工作沒有終點，因此說"以一"等。因為如開始的精舍要在幾天內完成所以工作有終點，所以說"草屋"等。爲了顯示在大寺也有工作終點的方法而說"一次舍財"。以經的方式意為以《一切漏經》等經文的方法。九功德意為以如實觀察計數的從防寒等到愛好獨處的九種利益，這些是依不放逸而說的。 因為給予精舍者即是給予了一切資具。如在《相應部》中說："誰給予住處，他即是一切施者"，這也是常增福德的方法。因為在那裡說："凡施住處者，晝夜不間斷，他們福德增。" ;;

1.47) tathā hi dve tayo gāme piṇḍāya caritvā kiñci aladdhā āgatassāpi chāyūdakasampannaṃ ārāmaṃ pavisitvā nahāyitvā patissaye muhuttaṃ nipajjitvā uṭṭhāya nisinnassa kāye balaṃ āharitvā pakkhittaṃ viya hoti. Bahi vicarantassa ca kāye vaṇṇadhātu vātātapehi kilamati, patissayaṃ pavisitvā dvāraṃ pidhāya muhuttaṃ nipannassa visabhāgasantati vūpasammati, sabhāgasantati patiṭṭhāti, vaṇṇadhātu āharitvā pakkhittā viya hoti. Bahi vicarantassa ca pāde kaṇṭako vijjhati, khāṇu paharati, sarīsapādiparissayā ceva corabhayañca uppajjati, patissayaṃ pavisitvā dvāraṃ pidhāya nipannassa sabbe te parissayā na honti, sajjhāyantassa dhammapītisukhaṃ, kammaṭṭhānaṃ manasi karontassa upasamasukhañca uppajjati bahiddhā vikkhepābhāvato. Bahi vicarantassa ca kāye sedā muccanti akkhīni phandanti, senāsanaṃ pavisanakkhaṇe mañcapīṭhādīni na paññāyanti, muhuttaṃ nipannassa pana akkhipasādo āharitvā pakkhitto viya hoti, dvāravātapānamañcapīṭhādīni paññāyanti. Etasmiñca āvāse vasantaṃ disvā manussā catūhi paccayehi sakkaccaṃ upaṭṭhahanti. Tena vuttaṃ 『『āvāsaṃ dentena…pe… hotī』』ti 『『sadā puññapavaḍḍhanūpāyañca eta』』nti ca, tasmā ete yathāvuttā sabbepi ānisaṃsā veditabbā.

Khandhakapariyāyenāti senāsanakkhandhake (cūḷava. 294) āgatavinayapāḷinayena. Tattha hi āgatā –

『『Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;

Sarīsape ca makase, sisire cāpi vuṭṭhiyo.

Tato vātātapo ghoro, sañjāto paṭihaññati;

Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ.

Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ;

Tasmā hi paṇḍito poso, sampassaṃ atthamattano.

Vihāre kāraye ramme, vāsayettha bahussute;

Tesaṃ annañca pānañca, vatthasenāsanāni ca.

Dadeyya ujubhūtesu, vippasannena cetasā;

Te tassa dhammaṃ desenti, sabbadukkhapanūdanaṃ;

Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo』』ti. –

Rājagahaseṭṭhādīnaṃ vihāradānena anumodanāgāthāyo peyyālavasena dassitā. Tattha sītaṃ uṇhanti utuvisabhāgavasena vuttaṃ. Sisire cāpi vuṭṭhiyoti ettha sisiroti samphusitakavāto vuccati. Vuṭṭhiyoti ujukameghavuṭṭhiyo eva. Etāni sabbāni 『『paṭihantī』』ti imināva padena yojetabbāni.

Paṭihaññatīti vihārena paṭihaññati. Leṇatthanti nilīyanatthaṃ. Sukhatthanti sītādiparissayābhāvena sukhavihāratthaṃ. 『『Jhāyituñca vipassitu』』nti idampi padadvayaṃ 『『sukhatthañcā』』ti imināva padena yojetabbaṃ. Idañhi vuttaṃ hoti – sukhatthañca vihāradānaṃ, katamasukhatthaṃ? Jhāyituṃ, vipassituñca yaṃ sukhaṃ tadatthaṃ. Atha vā parapadenapi yojetabbaṃ – jhāyituñca vipassituñca vihāradānaṃ, 『『idha jhāyissati vipassissatī』』ti dadato vihāradānaṃ saṅghassa aggaṃ buddhena vaṇṇitaṃ. Vuttañhetaṃ 『『so ca sabbadado hoti, yo dadāti upassaya』』nti (saṃ. ni.

我來為您直譯這段巴利文： 1.47. 因為如此在兩三個村落托缽而不得任何東西回來的人，進入有樹蔭和水的園林，洗浴后在住處躺一會兒起來坐著，身體似乎獲得注入力量。在外行走時身體的色界被風日疲勞，進入住處關門躺一會兒，不同的相續平息，相同的相續建立，色界似乎被注入。在外行走時腳被刺刺傷，被樹樁擊打，生起蛇等危險和盜賊的恐懼，進入住處關門躺下時所有那些危險都沒有，誦經時生起法喜樂，作意業處時生起寂靜樂，因為沒有外在散亂。在外行走時身體流汗眼睛顫動，進入住處時床椅等不清楚，但躺一會兒時眼睛似乎注入清凈，門窗床椅等變得清楚。見到住在這精舍的人，人們以四資具恭敬供養。因此說"給予精舍...成"和"這也是常增福德的方法"，所以應知這些如說的一切功德。 以犍度方式意為依住所犍度中來的律文方法。因為在那裡來： "防禦寒與熱，又防野獸來； 防蛇與蚊蟲，又防露與雨。 又防生起的，可怖風與日； 爲了得庇護，快樂並禪觀。 佈施僧精舍，佛說為最上； 因此智慧人，觀察自利益。 應造妙精舍，安住多聞者； 對彼食與飲，衣服與臥具。 應以清凈心，施與正直者； 彼為說正法，能除一切苦； 他知此法已，無漏般涅槃。" 依省略方式顯示王舍城長者等佈施精舍的隨喜偈。其中寒熱意為依不同季節而說。又防露與雨意為這裡露意為說細雨風。雨意為只是直下的雨。這一切都應與"防禦"這個字結合。 防禦意為被精舍防禦。爲了得意為爲了隱藏。爲了樂意為爲了因為沒有寒等危險而安樂住。"並禪觀"這兩個字也應與"爲了樂"這個字結合。因為這是說：爲了樂而佈施精舍，什麼樂？爲了禪定，爲了觀的樂。或者也應與後面字結合：爲了禪定和觀而佈施精舍，以"他在這裡會禪定會觀"而佈施的精舍佈施，佛說為僧團最上。因為說"誰給予住處，他即是一切施者"；

1.42).

Yasmā ca aggaṃ vaṇṇitaṃ, tasmā hi paṇḍito posoti gāthā. Vāsayettha bahussuteti ettha vihāre pariyattibahussute ca paṭivedhabahussute ca vāseyya. Tesaṃ annañcāti yaṃ tesaṃ anucchavikaṃ annañca pānañca vatthāni ca mañcapīṭhādisenāsanāni ca, taṃ sabbaṃ tesu ujubhūtesu akuṭilacittesu. Dadeyyāti nidaheyya. Tañca kho vippasannena cetasā, na cittappasādaṃ virādhetvā. Evaṃ vippasannacittassa hi te tassa dhammaṃ desenti…pe… parinibbāti anāsavoti ayamettha aṭṭhakathānayo.

Ayaṃ pana ācariyadhammapālattherena (dī. ni. ṭī. 1.350) ceva ācariyasāriputtattherena (sārattha. ṭī.

我來為您直譯這段巴利文： 1.42. 因為讚歎為最上，所以智慧人這偈。住於此多聞者意為在這精舍中應住學習多聞和證悟多聞者。對彼食等意為凡適合他們的食物和飲料和衣服和床椅等住處，那一切對這些正直的、不曲心的人。應給意為應安置。而且是以清凈心，不違背心的清凈。如此清凈心者的他們為他說法...無漏般涅槃，這是這裡的註釋方法。 而這是法護長老和舍利弗長老...;

3.295) ca saṃvaṇṇito ṭīkānayo – sītanti ajjhattaṃ dhātukkhobhavasena vā bahiddhā utuvipariṇāmavasena vā uppajjanakasītaṃ. Uṇhanti aggisantāpaṃ, tassa vanaḍāhādīsu sambhavo daṭṭhabbo. Paṭihantīti paṭibādhati yathā tadubhayavasena kāyacittānaṃ bādhanaṃ na hoti, evaṃ karoti. Sītuṇhabbhāhate hi sarīre vikkhittacitto bhikkhu yoniso padahituṃ na sakkoti, vāḷamigānīti sīhabyagghādicaṇḍamige . Guttasenāsanañhi āraññakampi pavisitvā dvāraṃ pidhāya nisinnassa te parissayā na honti. Sarīsapeti ye keci sarante gacchante dīghajātike sappādike. Makaseti nidassanamattametaṃ, ṭaṃsādīnampi eteneva saṅgaho daṭṭhabbo. Sisireti sisirakālavasena, sattāhavaddalikādivasena ca uppanne sisirasamphasse. Vuṭṭhiyoti yadā tadā uppannā vassavuṭṭhiyo paṭihantīti yojanā.

Vātātapo ghoroti rukkhagacchādīnaṃ ummūlabhañjanādivasena pavattiyā ghoro sarajaarajādibhedo vāto ceva gimhapariḷāhasamayesu uppattiyā ghoro sūriyātapo ca paṭihaññati paṭibāhīyati. Leṇatthanti nānārammaṇato cittaṃ nivattetvā paṭisallānārāmatthaṃ. Sukhatthanti vuttaparissayābhāvena phāsuvihāratthaṃ. Jhāyitunti aṭṭhatiṃsāya ārammaṇesu yattha katthaci cittaṃ upanibandhitvā upanijjhāyituṃ. Vipassitunti aniccādito saṅkhāre sammasituṃ.

Vihāreti patissaye. Kārayeti kārāpeyya. Rammeti manorame nivāsasukhe. Vāsayettha bahussuteti kāretvā pana ettha vihāre bahussute sīlavante kalyāṇadhamme nivāseyya, te nivāsento pana tesaṃ bahussutānaṃ yathā paccayehi kilamatho na hoti, evaṃ annañca pānañca vatthasenāsanāni ca dadeyya ujubhūtesu ajjhāsayasampannesu kammakammaphalānaṃ, ratanattayaguṇānañca saddahanena vippasannena cetasā.

Idāni gahaṭṭhapabbajitānaṃ aññamaññūpakāritaṃ dassetuṃ 『『te tassā』』ti gāthamāha. Tattha teti bahussutā. Tassāti upāsakassa. Dhammaṃ desentīti sakalavaṭṭadukkhapanūdanaṃ saddhammaṃ desenti. Yaṃ so dhammaṃ idhaññāyāti so upāsako yaṃ saddhammaṃ imasmiṃ sāsane sammāpaṭipajjanena jānitvā aggamaggādhigamanena anāsavo hutvā parinibbāti ekādasaggivūpasamena sīti bhavatīti.

Sītapaṭighātādikā vipassanāvasānā terasa, annādilābho, dhammassavanaṃ, dhammāvabodho, parinibbānanti evamettha sattarasa ānisaṃsā vuttā.

Paṭiggahaṇakānaṃ vihāravasena uppannaphalānurūpampi dāyakānaṃ vihāradānaphalaṃ veditabbaṃ. Yebhuyyena hi kammasarikkhakaphalaṃ labhantīti āha 『『tasmā』』tiādi. 『『Saṅghassa pana pariccattattā』』ti iminā saṅghikavihārameva padhānavasena vadati, saṅghikavihāro nāmesa cātuddisaṃ saṅghaṃ uddissa katavihāro, yaṃ sandhāya padabhājaniyaṃ vuttaṃ 『『saṅghiko nāma vihāro saṅghassa dinno hoti pariccatto』』ti. Yattha hi cetiyaṃ patiṭṭhitaṃ hoti, dhammassavanaṃ karīyati, catūhi disāhi bhikkhū āgantvā appaṭipucchitvāyeva pāde dhovitvā kuñcikāya dvāraṃ vivaritvā senāsanaṃ paṭijaggitvā yathāphāsukaṃ gacchanti, so antamaso caturatanikāpi paṇṇasālā hotu, cātuddisaṃ saṅghaṃ uddissa katavihārotveva vuccati.

我來為您直譯這段巴利文： 3.295. 由法護長老和舍利弗長老解釋的復注方法：寒意為依內部界的擾動或依外部季節的變化而生起的寒。熱意為火熱，應見它在林火等中生起。防禦意為阻止如此兩者的身心的傷害不生起，如此作。因為身體被寒熱傷害的散亂心比丘不能如理精進。野獸意為獅子虎等兇猛獸。因為進入有防護的住處甚至是林住處關門坐著的人那些危險都沒有。爬行動物意為任何爬行的長類蛇等。蚊意為這只是譬喻，應見以此也包括虻等。露意為依露季，依七日雨等生起的露觸。雨意為結合爲防禦任何時候生起的雨。 可怖風日意為依拔斷樹叢等方式行的可怖的有塵無塵等風和在熱季生起的可怖日曬被防禦被阻止。爲了得意為使心從種種所緣轉開爲了愛好獨處。爲了樂意為爲了因為沒有所說危險而安樂住。爲了禪定意為爲了在三十八所緣中繫心于任何一處而專注。爲了觀意為爲了從無常等觀察諸行。 精舍意為住處。應造意為應使造。妙意為可意易住。住於此多聞者意為造了后應在這精舍中安住有戒善法的多聞者，而安住他們時，應以清凈心，以信仰業和業果及三寶功德而具足意向，對正直者給予食、飲、衣服、住所，使這些多聞者不因資具而疲勞。 現在爲了顯示在家出家互相幫助而說"他們為他"偈。其中他們意為多聞者。為他意為為優婆塞。說法意為說能除一切輪迴苦的正法。他知此法已意為那優婆塞在這教法中以正確修行而知那正法，以證得最上道而成為無漏而般涅槃，以十一火的止息而成為清涼。 從防寒等至觀的十三種，獲得食等，聽法，了解法，般涅槃，如此這裡說十七種功德。 應知施主的精舍佈施果也隨順受者住精舍而生起的果。因為大多獲得與業相似的果，所以說"因此"等。"因為佈施給僧團"以此主要說僧伽精舍，這僧伽精舍是為四方僧團而造的精舍，關於這個在詞義分別中說"僧伽意為給予捨棄給僧團的精舍"。因為在那裡建立塔廟，作法會，比丘從四方來不問而洗足，以鑰匙開門，整理住處，隨意而去，即使只是四肘的草屋，也叫做為四方僧團而造的精舍。

1. Lobhaṃ niggaṇhituṃ asakkontassa duppariccajā. 『『Ekabhikkhussa vā』tiādi upāsakānaṃ tathā samādāne āciṇṇaṃ, daḷhataraṃ samādānañca dassetuṃ vuttaṃ, saraṇaṃ pana tesaṃ sāmaṃ samādinnampi samādinnameva hotī』』ti vadanti. Saṅghassa vā gaṇassa vā santiketi yojanā. Tatthāti yathāgahite saraṇe, 『『tassā』』tipi pāṭho, yathāgahitasaraṇassāti attho. Natthi punappunaṃ kattabbatāti viññūjātike sandhāya vuttaṃ. Viññūjātikānameva hi saraṇādiatthakosallānaṃ suvaṇṇaghaṭe sīhavasā viya akuppaṃ saraṇagamanaṃ tiṭṭhati. 『『Jīvitapariccāgamayaṃ puñña』』nti ca idaṃ 『『sace tvaṃ yathāgahitaṃ saraṇaṃ na bhindissati, evāhaṃ taṃ māremī』』ti kāmaṃ koci tiṇhena satthena jīvitā voropeyya, tathāpi 『『nevāhaṃ buddhaṃ 『na buddho』ti, dhammaṃ 『na dhammo』ti, saṅghaṃ 『na saṅgho』ti vadāmī』』ti daḷhataraṃ katvā gahitasaraṇassa vasena vuttaṃ. 『『Saggasampattiṃ detī』』ti nidassanamattametaṃ. Phalānisaṃsāni panassa saraṇagamanavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.250 saraṇagamanakathā) vuttāneva.

2. Vakkhamānanayena verahetutāya veraṃ vuccati pāṇātipātādipāpadhammo, taṃ maṇati 『『mayi idha ṭhitāya kathamāgacchasī』』ti tajjentī viya nivāretīti veramaṇī, tato vā pāpadhammato viramati etāyāti 『『viramaṇī』』ti vattabbe niruttinayena i-kārassa e-kāraṃ katvā 『『veramaṇī』』ti vuttaṃ. Khuddakapāṭhaṭṭhakathāyaṃ panāha 『『veramaṇisikkhāpadaṃ, viramaṇisikkhāpadanti dvidhāsajjhāyaṃ karontī』』ti (khu. pā. aṭṭha. sādhāraṇavibhāvanā) kusalacittasampayuttāvettha virati adhippetā, na phalasampayuttā yaññādhikaraṇato. Asamādinnasīlassa sampattato yathūpaṭṭhitavītikkamitabbavatthuto virati sampattavirati. Samādānavasena uppannā virati samādānavirati. Setu vuccati ariyamaggo, tappariyāpannā hutvā pāpadhammānaṃ samucchedavasena ghātanappavattā virati setughātavirati. Aññatra 『『samucchedaviratī』』tipi vuttā. Idāni tā sarūpato dassetuṃ 『『tatthā』』tiādi vuttaṃ. Jāti…pe… dīnīti apadisitabbajātigottakulādīni. Ādisaddena vayabāhusaccādīnaṃ saṅgaho . Pariharatīti avītikkamavasena parivajjeti, sīhaḷadīpe cakkanaupāsakassa viya sampattavirati veditabbā.

『『Pāṇaṃ na hanāmī』』tiādīsu ādayatthena iti-saddena, vikappatthena vā-saddena vā 『『adinnaṃ nādiyāmi, adinnādānā viramāmi, veramaṇiṃ samādiyāmī』』ti evamādīnaṃ paccekamatthānaṃ saṅgaho daṭṭhabbo. Evañca katvā 『『sikkhāpada』』 micceva avatvā 『『sikkhāpadānī』』ti vuttaṃ. Pāṇātipātā veramaṇinti sambandho. Samādiyāmīti sammā ādiyāmi, avītikkamādhippāyena, akhaṇḍā』 chiddā』 kammāsā』 sabalakāritāya ca gaṇhāmīti vuttaṃ hoti. Uttaravaḍḍhamānapabbatavāsiupāsakassa (ma. ni. aṭṭha. 1.89 kusalakammapathavaṇṇanā; saṃ. ni. aṭṭha. 2.

我來為您直譯這段巴利文： 351. 對不能抑制貪的人難以捨棄。"或一比丘"等是爲了顯示優婆塞們如此受持的習慣和更堅固的受持而說的，他們說"而歸依即使是他們自己受持也是受持"。或在僧團或在群眾處意為結合。在那裡意為在如所受持的歸依中，也讀作"在那"，意思是如所受持歸依的。沒有再再應作意為對明智種類而說。因為只有明智種類的歸依等義善巧，如獅子脂在金瓶中歸依住立不動。"捨命功德"這是依如果有人說"如果你不破如所受持的歸依，我就這樣殺你"，雖然某人以利刀奪命，然而說"我決不說佛'不是佛'，法'不是法'，僧'不是僧'"，而更堅固地受持歸依而說。"給予天界成就"這只是譬喻。而它的果功德在歸依解釋中已說。 352. 依將說的方法，因為是怨的因而怨說為殺生等惡法，她制止它如威脅說"我在這裡住時你怎麼來"，所以叫做離怨，或由此即由惡法離開，所以當說"離"時依語法方法將i音作e音而說"離怨"。但在《小誦注》中說"離怨學處、離學處，如此二種誦"，這裡是指與善心相應的離，不是與果相應的，因為是關於祭。依隨得而離應違犯的事物，未受持戒者的離叫做得離。依受持而生起的離叫做受持離。橋說為聖道，成為它的部分而依斷除方式行的殺惡法的離叫做橋斷離。在他處也說為"斷離"。現在爲了從自性顯示它們而說"在那裡"等。種姓等意為應述說的種姓、族姓、家姓等。以等字包括年齡、多聞等。避離意為以不違犯方式避免，應知如錫蘭島的車那優婆塞的得離。 在"我不殺生"等中，以取義的iti字，或以選擇義的vā字，應見包括"我不取不與，我離不與取，我受持離"等個別的意思。如此作而不只說"學處"而說"諸學處"。離殺生意為關聯。我受持意為我正受持，以不違犯的意向，意思是說我以不破不穿不污不斑而取。如住在北瓦達瑪那山的優婆塞...;

2.109-111; dha. sa. aṭṭha. kusalakammapathavaṇṇanā) viya samādānavirati veditabbā.

Maggasampayuttāti sammādiṭṭhiyādimaggasampayuttā. Idāni tatthā tatthāgatesu dhammato, koṭṭhāsato, ārammaṇato, vedanāto, mūlato, ādānato, bhedatotiādinā anekadhā vinicchayesu saṅkhepeneva ārammaṇato vinicchayaṃ dassetuṃ 『『tatthā』』tiādi vuttaṃ. Purimā dveti sampattasamādānaviratiyo. 『『Jīvitindriyādivatthū』』ti paramatthato pāṇo vutto, paññattito pana 『『sattādivatthū』』ti vattabbaṃ, evañhi 『『satteyeva ārabhitvā pāṇātipātā, abrahmacariyā ca viramatī』』ti (khu. pā. aṭṭha. ekatānānatādivinicchaya) khuddakāgamaṭṭhakathāvacanena saṃsandati sametīti. Ādisaddena cettha sattasaṅkhāravasena adinnavatthu, tathā phoṭṭhabbavatthu, vitathavatthu, saṅkhāravaseneva surāmerayavatthūti etesaṃ saṅgaho daṭṭhabbo. Taṃ ārammaṇaṃ katvā pavattantīti yathāvuttaṃ vītikkamavatthuṃ ālambitvā vītikkamanacetanāsaṅkhātaviramitabbavatthuto viramaṇavasena pavattanti. Pacchimāti setughātavirati. Nibbānārammaṇāva tathāpi kiccasādhanato. Iminā pana tattheva āgatesu tīsu ācariyavādesu dve paṭibāhitvā ekassevānujānanaṃ veditabbaṃ.

『『Sampattavirati, hi samādānavirati ca yadeva pajahati, taṃ attano pāṇātipātādiakusalamevārammaṇaṃ katvā pavattatī』』ti keci vadanti. 『『Samādānavirati yato viramati, taṃ attano vā paresaṃ vā pāṇātipātādiakusalamevālambaṇaṃ katvā pavattati. Sampattavirati pana yato viramati, tesaṃ pāṇātipātādīnaṃ ālambaṇāneva ārammaṇaṃ katvā pavattatī』』ti apare. 『『Dvayampi cetaṃ yato pāṇātipātādiakusalato viramati, tesamārammaṇabhūtaṃ vītikkamitabbavatthumevālambaṇaṃ katvā pavattati. Purimapurimapadatthañhi vītikkamavatthumālambaṇaṃ katvā pacchimapacchimapadatthato viramitabbavatthuto viramatī』』ti aññe. Paṭhamavādo cettha ayuttoyeva. Kasmā? Tassa attano pāṇātipātādiakusalassa paccuppannābhāvato, abahiddhābhāvato ca. Sikkhāpadavibhaṅge hi pañcannaṃ sikkhāpadānaṃ paccuppannārammaṇatā, bahiddhārammaṇatā ca vuttā. Tathā dutiyavādopi ayuttoyeva. Kasmā? Purimavādena sammissattā, paresaṃ pāṇātipātādiakusalārammaṇabhāve ca anekanti kattā, dvinnaṃ ālambaṇappabhedavacanato ca. Tatiyavādo pana yutto sabbabhāṇakānamabhimato, tasmā tadeva anujānātīti daṭṭhabbaṃ. Tena vuttaṃ 『『tīsu ācariyavādesu dve paṭibāhitvā ekassevānujānanaṃ veditabba』』nti.

我來為您直譯這段巴利文： 如住在北瓦達瑪那山的優婆塞等的受持離應知。 與道相應意為與正見等道相應。現在爲了在那裡那裡的法、分類、所緣、受、根、取、差別等多種判別中簡要地顯示從所緣的判別而說"在那裡"等。前二種意為得離和受持離。"命根等事"說為勝義的生命，但從施設而應說"有情等事"，如此與《小部注》語"只依有情而離殺生和非梵行"相應符合。這裡以等字應見包括依有情和行的不與取事，如此觸事，虛妄事，只依行的谷酒果酒事。以它為所緣而轉意為依所說的違犯事為所緣而依離應違犯的思所說的事而轉起。後者意為橋斷離。以涅槃為所緣但如此從作業成就。以此應知在那裡來的三種阿阇梨說中遮止二種而允許一種。 有些人說"得離和受持離只以自己的殺生等不善為所緣而轉起所斷"。其他人說"受持離以自己或他人的殺生等不善為所緣而轉起所離。但得離則以所離的那些殺生等的所緣為所緣而轉起"。另有人說"這兩種從所離的殺生等不善，以它們的所緣的違犯事為所緣而轉起。因為以前前詞義的違犯事為所緣而從後後詞義的應離事離"。這裡第一說實在不當。為什麼？因為自己的殺生等不善非現在，非外。因為在學處分別中說五學處是現在所緣，外所緣。如此第二說也實在不當。為什麼？因為與前說混雜，在他人的殺生等不善為所緣時無定，和說兩種所緣差別。但第三說是當的，是一切誦者所許，所以應見只允許它。因此說"應知在三種阿阇梨說中遮止二種而允許一種"。

Etthāha – yajjetaṃ viratidvayaṃ jīvitindriyādivītikkamitabbavatthumevālambaṇaṃ katvā pavatteyya, evaṃ sati aññaṃ cintento aññaṃ kareyya, yañca pajahati, taṃ na jāneyyāti aya』manadhippeto attho āpajjatīti? Vuccate – na hi kiccasādhanavasena pavattento 『『aññaṃ cintento aññaṃ karotī』』ti vā 『『yañca pajahati, taṃ na jānātī』』ti vā vuccati. Yathā pana ariyamaggo nibbānārammaṇova kilese pajahati, evaṃ jīvitindriyādivatthārammaṇampetaṃ viratidvayaṃ pāṇātipātādīni dussīlyāni pajahati. Tenāhu porāṇā –

『『Ārabhitvāna amataṃ, jahanto sabbapāpake;

Nidassanañcettha bhave, maggaṭṭhoriyapuggalo』』ti. (khu. pā. aṭṭha. ekatānānatāvinicchaya);

Idāni saṅkhepeneva ādānato, bhedato vā vinicchayaṃ dassetuṃ 『『etthā』』tiādi vuttaṃ. 『『Pañcaṅgasamannāgataṃ sīlaṃ samādiyāmī』』tiādinā ekato ekajjhaṃ gaṇhāti. Evampi hi kiccavasena etāsaṃ pañcavidhatā viññāyati. Sabbānipi bhinnāni honti ekajjhaṃ samādinnattā. Na hi tadā pañcaṅgikattaṃ sīlassa sampajjati. Yaṃ tu vītikkantaṃ, teneva kammabaddho. 『『Pāṇātipātā veramaṇisikkhāpadaṃ samādiyāmī』』tiādinā ekekaṃ visuṃ visuṃ gaṇhāti. 『『Veramaṇisikkhāpada』』nti ca idaṃ samāsabhāvena khuddakapāṭhaṭṭhakathāyaṃ (khu. pā. aṭṭha. sādhāraṇavibhāvanā) vuttaṃ, pāḷipotthakesu pana 『『veramaṇi』』nti niggahitantameva byāsabhāvena dissati. Gahaṭṭhavasena cetaṃ vuttaṃ. Sāmaṇerānaṃ pana yathā tathā vā samādāne ekasmiṃ bhinne sabbānipi bhinnāni honti pārājikāpattito. Iti ekajjhaṃ, paccekañca samādāne viseso idha vutto, khuddakāgamaṭṭhakathāyaṃ pana 『『ekajjhaṃ samādiyato ekāyeva virati ekāva cetanā hoti, kiccavasena panetāsaṃ pañcavidhattaṃ viññāyati. Paccekaṃ samādiyato pana pañceva viratiyo, pañca ca cetanā hontī』』ti (khu. pā. aṭṭha. ekatānānatādivinicchaya) ayaṃ viseso vutto. Bhedepi 『『yathā tathā vā samādiyantu, sāmaṇerānaṃ ekasmiṃ bhinne sabbānipi bhinnāni honti. Pārājikaṭṭhāniyāni hi tāni tesaṃ. Yaṃ tu vītikkantaṃ hoti, teneva kammabaddho. Gahaṭṭhānaṃ pana ekasmiṃ bhinne ekameva bhinnaṃ hoti, yato tesaṃ taṃsamādāneneva puna pañcaṅgikattaṃ sīlassa sampajjatī』』ti vuttaṃ. Yathāvuttopi dīghabhāṇakānaṃ vādo aparevādo nāma tattha kato.

Setughātaviratiyā pana bhedo nāma natthi paṭipakkhasamucchindanena akuppasabhāvattā. Tadevatthaṃ dassentena 『『bhavantarepī』』tiādi vuttaṃ. Tattha 『『bhavantarepī』』ti iminā attano ariyabhāvaṃ ajānantopīti atthaṃ viññāpeti. Jīvitahetupi, pageva aññahetu. 『『Neva pāṇaṃ hanati, na suraṃ pivatī』』ti idaṃ majjhepeyyālaniddiṭṭhaṃ, migapadavaḷañjananayena vā vuttaṃ . Suranti ca nidassanamattaṃ. Sabbampi hi surāmerayamajjapamādaṭṭhānānuyogaṃ na karoti. 『『Majjanti tadeva ubhayaṃ, yaṃ vā panaññampi surāsavavinimuttaṃ madanīya』』nti (saṃ. ni. aṭṭha. 3.

我來為您直譯這段巴利文： 這裡問道：如果這兩種離以生命根等違犯事為所緣而轉起，如此則想一事而作另一事，不知所斷之事，這非所期望的義理會成就？答：不是的，依作業成就而轉起時不說"想一事而作另一事"或"不知所斷之事"。如聖道以涅槃為所緣而斷煩惱，如此這兩種離雖以生命根等事為所緣而斷殺生等惡戒。因此古人說： "開始於不死，斷一切惡時； 這裡有譬喻，道上聖人是。" 現在爲了簡要地顯示從取、差別的判別而說"這裡"等。以"我受持具五支戒"等方式一起取。如此也從作業理解它們的五種性。一起受持時一切都破。因為那時戒的五支性不成就。但已違犯的，以它結業。以"我受持離殺生學處"等方式各別地分別取。"離學處"這是在《小誦注》中以複合詞方式說的，但在聖典書中見到"離"以不結合方式以鼻音結尾。這是依在家人方式說的。但沙彌不論如何受持，一個破時一切都破，因為是波羅夷罪。如此這裡說一起和各別受持的差別，但在《小部注》中說這個差別："一起受持者只有一個離一個思，但從作業理解它們的五種性。而各別受持者有五個離五個思"。在破中說："不論如何受持，沙彌一個破時一切都破。因為那些對他們是波羅夷事。但已違犯的，以它結業。但在家人一個破時只破一個，因為以那再受持成就戒的五支性。"如所說的長部誦者的說也在那裡成為其他說。 但橋斷離沒有所謂的破，因為以斷對治而成不動性。顯示那義而說"在其他有"等。這裡以"在其他有"這個顯示意思是即使不知自己的聖者性。爲了生命也不，何況爲了其他。"既不殺生也不飲酒"這是在中間省略標示的，或依隨鹿跡方式說的。酒是譬喻而已。因為一切谷酒果酒放逸處都不從事。"酒意為那兩者，或離谷釀的其他使醉者"...;;

5.1134) saṃyuttamahāvaggaṭṭhakathāyaṃ vuttaṃ. Khuddakapāṭhaṭṭhakathāyañca 『『tadubhayameva madanīyaṭṭhena majjaṃ, yaṃ vā panaññampi kiñci atthi madanīyaṃ, yena pītena matto hoti pamatto, idaṃ vuccati majja』』nti (khu. pā. aṭṭha. purimapañcasikkhāpadavaṇṇanā) 『『sace pissā』』tiādinā tattheva visesadassanaṃ, ajānantassapi khīrameva mukhaṃ pavisati,na surā, pageva jānantassa. Koñcasakuṇānanti kuntasakuṇānaṃ. Sacepi mukhe khīramissake udake pakkhipantīti yojetabbaṃ. 『『Na cettha upamopameyyānaṃ sambaddhatā siyā koñcasakuṇānaṃ yonisiddhattā』』ti koci vadeyyāti āha 『『ida』』ntiādi. Yonisiddhanti manussatiracchānānaṃ uddhaṃ tiriyameva dīghatā viya, bakānaṃ meghasaddena, kukkuṭīnaṃ vātena gabbhaggahaṇaṃ viya ca jātisiddhaṃ, iti koci vadeyya ceti attho. 『『Cevā』』tipi pāṭhaṃ vatvā samuccayatthamicchanti keci. Dhammatāsiddhanti bodhisatte kucchigate bodhisattamātu sīlaṃ viya, vijāte tassā divaṅgamanaṃ viya ca sabhāvena siddhaṃ, maggadhammatāya vā ariyamaggānubhāvena siddhanti veditabbanti vissajjeyyāti attho.

Diṭṭhijukaraṇaṃ nāma bhāriyaṃ dukkaraṃ, tasmā saraṇagamanaṃ sikkhāpadasamādānato mahaṭṭhatarameva, na appaṭṭhataranti adhippāyo. Etanti sikkhāpadaṃ. Yathā vā tathā vā gaṇhantassāpīti ādaraṃ gāravamakatvā samādiyantassāpi. Sādhukaṃ gaṇhantassāpīti sakkaccaṃ sīlāni samādiyantassāpi appaṭṭhatarameva, appasamārambhatarañca, na diguṇaṃ ussāho karaṇīyoti vuttaṃ hoti. Sīlaṃ idha abhayadānatāya dānaṃ, anavasesaṃ vā sattanikāyaṃ dayati rakkhatīti dānaṃ. Ayamettha aṭṭhakathāmuttakanayo – saraṇaṃ upagatena kāyavācācittehi sakkaccaṃ vatthuttayapūjā kātabbā, tattha ca saṃkileso sādhukaṃ pariharitabbo, sikkhāpadāni pana samādānamattaṃ, sampattavatthuto viramaṇamattañcāti saraṇagamanato sīlassa appaṭṭhataratā, appasamārambhataratā ca veditabbā. Sabbesaṃ sattānaṃ jīvitadānādinā daṇḍanidhānato, sakalalokiyalokuttara guṇādhiṭṭhānato cassa mahapphalataratā, mahānisaṃsataratā ca daṭṭhabbāti.

Tamatthaṃ pāḷiyā sādhento 『『vuttañheta』』ntiādimāha. Tattha 『『aggānī』』ti ñātattā aggaññāni. Cirarattatāya ñātattā rattaññāni. 『『Ariyānaṃ sādhūnaṃ vaṃsānī』』ti ñātattā vaṃsaññāni. Purimakānaṃ ādipurisānaṃ etānīti porāṇāni. Sabbaso kenacipi pakārena sādhūhi na kiṇṇāni na chaḍḍitānīti asaṃkiṇṇāni. Ayañca nayo nesaṃ yathā atīte, evaṃ etarahi, anāgate cāti āha 『『asaṃkiṇṇapubbānī』』tiādi. Atīte hi kāle asaṃkiṇṇabhāvassa 『『asaṃkiṇṇapubbānī』』ti nidassanaṃ, paccuppanne 『『na saṅkiyantī』』ti, anāgate 『『na saṅkiyissantī』』ti. Atoyeva appaṭikuṭṭhāni na paṭikkhittāni. Na hi kadācipi viññū samaṇabrāhmaṇā hiṃsādipāpadhammaṃ anujānanti. Aparimāṇānaṃ sattānaṃ abhayaṃ detīti sabbesu bhūtesu nihitadaṇḍattā sakalassapi sattanikāyassa bhayābhāvaṃ deti. Na hi ariyasāvakato kassaci bhayaṃ hoti. Averanti verābhāvaṃ. Abyāpajjhanti niddukkhataṃ. 『『Aparimāṇānaṃ sattānaṃ abhayaṃ datvā』』tiādi ānisaṃsadassanaṃ, hetumpi cettha tvā-saddo yathā 『『mātaraṃ saritvā rodatī』』ti.

我來為您直譯這段巴利文： 在《相應大品注》中說。在《小誦注》中"那兩者以醉義為酒，或其他任何使醉物，飲了它而醉放逸，這叫做酒"，以"如果飲"等在那裡顯示差別，即使不知者口中也只進入乳，不是酒，何況知者。鸻鳥意為鸻鳥。應結合如果在口中放入混乳的水。如果有人說"這裡譬喻與所譬喻不相連因為鸻鳥是依生而成就"，所以說"這"等。依產生就意為如人畜向上橫向長，如白鷺以云聲、母雞以風而受胎般依生而成就，如此某人會說的意思。說"和"的讀法，有些人要求連線義。法性成就意為如菩薩入胎時菩薩母的戒，如生后她昇天般依自性成就，或依道法性即依聖道威力成就應知的意思。 正見的矯正是重的難作，所以歸依比受學處更大，不是更小的意思。這意為學處。不論如何受者也意為不作敬重恭敬而受持者也。善受者也意為恭敬受持戒者也是更小，更少努力，不應作雙倍精進的意思。戒這裡以給予無畏為佈施，或無餘地憐憫保護有情聚為佈施。這裡這是離註釋的方法：歸依者應以身語意恭敬作三寶禮拜，在那裡應善護染污，但學處只是受持，只是從得事離，應知歸依比戒更小更少努力。應見以給予一切有情生命等由放下杖，由建立一切世間出世間功德，它是更大果更大功德。 爲了以聖典證明那義而說"因為說"等。這裡"最上"因為知故為最上知。因為長夜知故為色知。因為"聖善人的傳統"知故為傳統知。這些是古人的初人故為古。一切種類善人不曾染污不曾捨棄故為不染。這方法對它們如過去，如此現在未來也，所以說"前不染"等。因為在過去時不染性的"前不染"是譬喻，在現在"不被染"，在未來"不會被染"。正因此不被誹謗不被拒絕。因為有智沙門婆羅門從不允許殺等惡法。給予無量有情無畏意為因為對一切生類放下杖而給予整個有情聚無畏。因為從聖弟子沒有任何人有畏。無怨意為無怨。無惱意為無苦。"給予無量有情無畏"等是顯示功德，這裡tvā詞也是因，如"憶母而哭"。

Yaṃ kiñci cajanalakkhaṇaṃ, sabbaṃ taṃ yaññoti āha 『『idañca panā』』tiādi. Na nu ca pañcasīlaṃ sabbakālikaṃ. Abuddhuppādakālepi hi viññū taṃ samādiyanti, na ca ekantato vimuttāyatanaṃ bāhirakānampi samādinnattā. Saraṇagamanaṃ pana buddhuppādahetukaṃ, ekantato ca vimuttāyatanaṃ, kathaṃ tattha saraṇagamanato pañcasīlassa mahapphalatāti āha 『『kiñcāpī』』tiādi. Jeṭṭhakanti mahapphalabhāvena uttamaṃ. 『『Saraṇagamaneyeva patiṭṭhāyā』』ti iminā tassa sīlassa saraṇagamanena abhisaṅkhatattā tato mahapphalataṃ, tathā anabhisaṅkhatassa ca sīlassa appaphalataṃ dasseti.

353.Īdisamevāti evaṃ saṃkilesapaṭipakkhameva hutvā. Nanu ca paṭhamajjhānādiyaññāyeva desetabbā, kasmā buddhuppādato paṭṭhāya desanamārabhatīti anuyogaṃ pariharituṃ 『『tividha…pe… dassetukāmo』』ti vuttaṃ. Tividhasīlapāripūriyaṃ ṭhitassa hi nesaṃ yaññānaṃ appaṭṭhataratā, mahapphalataratā ca hoti, tasmā taṃ dassetukāmattā buddhuppādato paṭṭhāya desanaṃ ārabhatīti vuttaṃ hoti. Tenāha 『『tatthā』』tiādi. Heṭṭhāvuttehi guṇehīti ettha 『『so taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhatī』』tiādinā (dī. ni.

我來為您直譯這段巴利文： 任何捨棄相，一切那是祭祀，所以說"而這"等。難道五戒不是一切時嗎？因為在佛不出世時也有智者受持它，也不是一向解脫處因為外道也受持。但歸依以佛出世為因，一向是解脫處，如何在那裡五戒比歸依有大果？所以說"雖然"等。最上意為以大果性為最上。"依止於歸依"以此顯示那戒因歸依而有造作故比它大果，如此未造作的戒少果。 353. 如是意為如此只是染污的對治。難道不應只說初禪等祭祀，為什麼從佛出世開始說教？爲了遮止質問而說"想要顯示三種...等"。因為住立在三種戒圓滿的人對這些祭祀是更小更大果，所以因為想要顯示它而從佛出世開始說教的意思。因此說"在那裡"等。以下說的功德意為這裡以"他聽聞那法得於如來信"等。

1.191) heṭṭhā vuttā saraṇagamanaṃ, sīlasampadā, indriyesu guttadvāratāti evamādayo guṇā veditabbā. Paṭhamaṃ jhānaṃ nibbattento na kilamatīti yojanā. Tānīti paṭhamajjhānādīni. 『『Paṭhamaṃ jhāna』』ntiādinā pāḷiyaṃ paṇītānameva jhānānaṃ ukkaṭṭhaniddeso katoti mantavā 『『ekaṃ kappaṃ, aṭṭha kappe』』tiādi vuttaṃ, mahākappavasena cettha attho. Hīnaṃ pana paṭhamaṃ jhānaṃ asaṅkhyeyyakappassa tatiyabhāgaṃ āyuṃ deti. Majjhimaṃ upaḍḍhakappaṃ. Hīnaṃ dutiyaṃ jhānaṃ dve kappāni, majjhimaṃ cattārītiādinā attho netabbo. Apica yasmā paṇītāniyevettha jhānāni adhippetāni mahapphalatarabhāvadassanaparattā desanāya, tasmā 『『paṭhamaṃ jhānaṃ ekaṃ kappa』』ntiādinā paṇītāneva jhānāni niddiṭṭhānīti daṭṭhabbaṃ.

Tadevāti catutthajjhānameva. Catukkanayena hi desanā āgatā. Yadi evaṃ kathaṃ āruppatāti āha 『『ākāsānañcāyatanādisamāpattivasena bhāvita』』nti, tathā bhāvitattā catutthajjhānameva āruppaṃ hutvā vīsatikappasahassādīni āyuṃ detīti adhippāyo. Ayaṃ ācariyassa mati. Atha vā tadevāti āruppasaṅkhātaṃ catutthajjhānameva, taṃ pana kasmā vīsatikappasahassādīni āyuṃ detīti vuttaṃ 『『ākāsānañcāyatanādisamāpattivasena bhāvita』』nti, tathā bhāvitattā evaṃ detīti adhippāyo. Aparo nayo 『『tadevā』』ti vutte rūpāvacaracatutthajjhānamevāti attho āpajjeyyāti taṃ nivattetuṃ 『『ākāsānañcāyatanādisamāpattivasena bhāvita』』nti āha, tathā bhāvitaṃ aṅgasamatāya catutthajjhānasaṅkhātaṃ āruppajjhānamevādhippetanti vuttaṃ hoti.

Sammadeva niccasaññādipaṭipakkhavidhamanavasena pavattamānā pubbabhāgiye eva bodhipakkhiyadhamme samānentī vipassanā vipassakapuggalassa anappakaṃ pītisomanassaṃ samāvahatīti vuttaṃ 『『vipassanāsukhasadisassa pana sukhassa abhāvā mahapphala』』nti. Yathāha dhammarājā dhammapade –

『『Yato yato sammasati, khandhānaṃ udayabbayaṃ;

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

Yasmā panāyaṃ desanā iminā anukkamena imāni ñāṇāni nibbattentassa vasena pavattitā, tasmā 『『vipassanāñāṇe patiṭṭhāyā』』tiādinā heṭṭhimaṃ heṭṭhimaṃ uparimassa uparimassa patiṭṭhābhūtaṃ katvā vuttaṃ. Samānarūpanimmānaṃ nāma manomayiddhiyā aññehi asādhāraṇakiccanti āha 『『attano…pe… mahapphalā』』ti. Hatthiassādivividharūpakaraṇaṃ vikubbanaṃ, tassa dassanasamatthatāya. Icchiticchitaṭṭhānaṃ nāma purimajātīsu icchiticchito khandhapadeso. Arahattamaggeneva maggasukhaṃ niṭṭhitanti vuttaṃ 『『ati…pe… mahapphala』』nti. Samāpentoti pariyosāpento.

Kūṭadantaupāsakattapaṭivedanādikathāvaṇṇanā

354-

我來為您直譯這段巴利文： 1.191. 下面說的歸依、戒具足、根門防護等功德應知。結合爲生起初禪時不疲勞。那些意為初禪等。以"初禪"等在聖典中只作最上禪的殊勝說明，考慮而說"一劫，八劫"等，這裡依大劫義。但下等初禪給予阿僧祇劫三分之一壽命。中等半劫。下等第二禪二劫，中等四劫等的義應引導。而且因為這裡只是意指最上禪，因為說教以顯示更大果性為主，所以應見以"初禪一劫"等方式只說最上禪。 那就是意為只是第四禪。因為說教以四法方式來。如果如此如何是無色？所以說"依虛空無邊處等定而修"，因為如此修習，第四禪成為無色而給予二萬劫等壽命的意思。這是阿阇梨的想法。或者那就是意為稱為無色的第四禪，但它為什麼給予二萬劫等壽命？所以說"依虛空無邊處等定而修"，因為如此修習而如此給予的意思。另一方法說"那就是"時會成為只是色界第四禪義，爲了遣除它而說"依虛空無邊處等定而修"，意思是說如此修習的以支分等性稱為第四禪的無色禪只是所意指的。 以正確地依常想等對治方式轉起而在前分中等同菩提分法的觀對觀行者帶來不少喜悅，所以說"因為沒有如觀樂相似的樂而大果"。如法王在法句中說： "從何何處觀察，諸蘊生與滅； 獲得喜與喜，知者知不死。" 因為這說教依這次第生起這些智而轉起，所以以"依止觀智"等把下下作為上上的依止而說。同類色化作名為以意生神通不共他人的作用，所以說"因為...所以大果"。像馬等種種色作是神變，因為能見它。所欲之處名為前生中所欲所欲的蘊部分。以阿羅漢道道樂才完成，所以說"因為...所以大果"。完成意為令終了。 古丹多優婆塞證德等故事註釋 354.

8.『『Abhikkantaṃ bho gotamā』』tiādi desanāya pasādavacanaṃ, 『『esāhaṃ bhavanta』』ntiādi pana saraṇagamanavacananti tadubhayasambandhaṃ dassento 『『desanāyā』』tiādimāha. Tanūti mando kāyikacetasikasukhasamupabyūhato. Sabbe te pāṇayoti 『『satta ca usabhasatānī』』tiādinā vutte sabbe te pāṇino. Taṃ pavattinti tesaṃ pāṇīnaṃ mocanākāraṃ. Ākulabhāvoti bhagavato santike dhammassa sutattā pāṇīsu anuddayaṃ upaṭṭhapetvā ṭhitassa 『『kathañhi nāma mayā tāva bahū pāṇino māraṇatthāya bandhāpitā』』ti citte paribyākulabhāvo, yasmā atthi, tasmā na desetīti yojanā, 『『udapādī』』tipi pāṭho. Sutvāti 『『muttā bho te pāṇayo』』ti ārocitavacanaṃ sutvā. Cittacāroti cittappavatti. 『『Kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacitta』』nti idaṃ padapañcakaṃ sandhāya『『kallacittantiādī』』ti vuttaṃ. Tattha 『『dānakathaṃ sīlakatha』』ntiādinā vuttāya anupubbikathāya ānubhāvena. Kāmacchandavigamena kallacittatā arogacittatā, byāpādavigamena mettāvasena muducittatā akathinacittatā, uddhaccakukkuccavigamena vikkhepābhāvato vinīvaraṇacittatā tehi amalīnacittatā, thinamiddhavigamena sampaggahaṇavasena udaggacittatā amalīnacittatā, vicikicchāvigamena sammāpaṭipattiyā avimuttatāya pasannacittatā anāvilacittatā ca hotīti āha 『『anupubbikathānubhāvena vikkhambhitanīvaraṇataṃ sandhāya vutta』』nti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā kūṭadantasuttavaṇṇanāya līnatthapakāsanā.

Kūṭadantasuttavaṇṇanā niṭṭhitā.

1. Mahālisuttavaṇṇanā

Brāhmaṇadūtavatthuvaṇṇanā

1. Evaṃ kūṭadantasuttaṃ saṃvaṇṇetvā idāni mahālisuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, kūṭadantasuttassānantaraṃ saṅgītassa suttassa mahālisuttabhāvaṃ vā pakāsetuṃ 『『evaṃ me sutaṃ…pe… vesāliyanti mahālisutta』』nti āha. Punappunaṃ visālabhāvūpagamanatoti etthāyaṃ saṅkhepo – bārāṇasirañño kira aggamahesiyā maṃsapesigabbhena dve dārakā nibbattā dhītā ca putto ca, tesaṃ aññamaññaṃ vivāhena soḷasakkhattuṃ puttadhītuvasena dve dve dārakā vijātā. Tato tesaṃ dārakānaṃ yathākkamaṃ vaḍḍhentānaṃ paccekaṃ saparivārānaṃ ārāmuyyānanivāsaṭṭhānaparivārasampattiṃ gahetuṃ appahonakatāya nagaraṃ tikkhattuṃ gāvutantarena gāvutantarena parikkhipiṃsu, evaṃ tassa punappunaṃ tipākāraparikkhepena visālabhāvamupagatattā 『『vesālī』』tveva nāmaṃ jātaṃ. Tena vuttaṃ 『『punappunaṃ visālabhāvūpagamanato vesālīti laddhanāmake nagare』』ti. Vitthārakathā cettha mahāsīhanādasuttavaṇṇanāya, (ma. ni. aṭṭha. 1.146) ratanasuttavaṇṇanāya (khu. pā. aṭṭha. vesālivatthu; su. ni. aṭṭha.

我來為您直譯這段巴利文： 8. "妙哉喬達摩"等是對說教的信解語，"我這"等是歸依語，顯示那兩者關係而說"對說教"等。微弱意為身心樂積集薄弱。一切那些生類意為以"七百公牛"等所說的一切那些生類。那轉起意為那些生類的解脫行相。混亂狀態意為因為在世尊處聽聞法，對生類生起悲愍而住立的"我怎麼竟然令那麼多生類被縛以求殺"的心的混亂狀態，因為有，所以不說的結合，也有"生起"的讀法。聽聞意為聽聞"尊者，那些生類已解脫"的告知語。心行意為心轉起。"適業心、柔軟心、離蓋心、高舉心、凈信心"，這五詞稱為"適業心等"而說。在那裡以"佈施語、戒語"等所說的次第說的威力。以離欲貪而適業性即心無病性，以離嗔恚而以慈心柔軟性即心無僵硬性，以離掉舉惡作而無散亂故離蓋性即由彼等無染著性，以離昏沉睡眠而以等持性高舉性即無染著性，以離疑而以正行不解脫性凈信性即無混濁性，所以說"依次第說威力鎮伏諸蓋而說"。在這裡義未分別的，那是容易知的。 如此在最勝善吉祥光的長部註釋中以光顯最極微細深難解義，以生起善凈廣慧辨才，在善光明名的隱義光顯中古丹多經注的隱義光顯。 古丹多經注結束。 6.大離經注 婆羅門使者事注 359. 如此註釋古丹多經后，現在註釋大離經時，爲了顯明依次第得註釋機會，或顯明古丹多經之後結集的經是大離經，所以說"如是我聞...在毗舍離（今印度比哈爾邦毗舍離縣）即大離經"。從再再成為廣大意為這裡簡要：據說波羅奈（今印度瓦拉納西）國王的第一王后生下肉團胎兒有二童子即女兒和兒子，他們互相婚配十六次各生兩個童子即兒子和女兒。然後那些童子依次增長，各自有眷屬，取得園林住處眷屬圓滿而不足，城市三次以一牛鳴聲距離一牛鳴聲距離圍繞，如此由於它再再以三重圍墻而達到廣大性故名為"毗舍離"。所以說"在因再再成為廣大性而得名的城市"。這裡詳細說在大獅子吼經注、寶經注。

1.ratanasuttavaṇṇanā) ca gahetabbā. Bahinagareti nagarato bahi, na ambapālivanaṃ viya antonagarasmiṃ. Sayaṃjātanti sayameva jātaṃ aropimaṃ. Mahantabhāvenāti rukkhagacchānaṃ, ṭhitokāsassa ca mahantabhāvena. Tenevāha 『『himavantena saddhiṃ ekābaddhaṃ hutvā』』ti. Yaṃ pana venayikānaṃ matena vinayaṭṭhakathāyaṃ vuttaṃ –

『『Tattha mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ, idaṃ tādisaṃ na hotī』』ti (pārā. aṭṭha. 2.162).

Taṃ majjhimabhāṇakasaṃyuttabhāṇakānampi samānakathā. Majjhimaṭṭhakathāyañhi (ma. ni. aṭṭha. 2.352) saṃyuttaṭṭhakathāyañca (saṃ. ni. aṭṭha. 1.37) tatheva vuttaṃ. Idha pana dīghabhāṇakānaṃ matena evaṃ vuttanti daṭṭhabbaṃ. Yadi ca 『『ahutvā』』ti katthaci pāṭho dissati, evaṃ sati sabbesampi samānavādo siyāti. Kūṭāgārasālāsaṅkhepenāti haṃsamaṇḍalākārasaṅkhātahaṃsavaṭṭakacchannena kūṭāgārasālāniyāmena, tathā katattā pāsādoyeva 『『kūṭāgārasālā』』ti vutto, tabbohārena pana sakalopi saṅghārāmoti vuttaṃ hoti. Vinayaṭṭhakathāyaṃ (pārā. aṭṭha. 2.162) tu evaṃ vuttaṃ –

『『Kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ antokatvā haṃsavaṭṭakacchadanena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi veditabbā』』ti.

Kosalesu jātā, bhavā, te vā nivāso etesanti kosalakā. Evaṃ māgadhakā. Janapadavācino hi pāyato pulliṅgaputhuvacanā. Yassa akaraṇe puggalo mahājāniyo hoti, taṃ karaṇaṃ arahatīti karaṇīyanti vuccati. Tenāha 『『avassaṃ kattabbakammenā』』ti. Akātumpi vaṭṭati asati samavāye, tasmā samavāye sati kattabbato taṃ kiccanti vuccatīti adhippāyo.

1. Yā buddhānaṃ uppajjanārahā nānattasaññā, tāsaṃ vasena 『『nānārammaṇacārato』』ti vuttaṃ, nānārammaṇappavattitoti attho. Sambhavantasseva hi paṭisedho, na asambhavantassa. Paṭikkammāti nivattetvā tathā cittaṃ anuppādetvā. Sallīnoti jhānasamāpattiyā ekattārammaṇaṃ allīno. Nilīnoti tasseva vevacanaṃ. Tena vuttaṃ 『『ekībhāva』』ntiādi. Saparivārattā anekopi tadā eko viya bhavatīti ekībhāvo, taṃ ekībhāvaṃ. Yenāyasmā nāgito, taṃ sandhāya 『『tasmā ṭhānā』』ti vuttaṃ.

Oṭṭhaddhalicchavivatthuvaṇṇanā

361.Addhoṭṭhatāyāti upaḍḍhoṭṭhatāya. Tassa kira uttaroṭṭhassa appakatāya tiriyaṃ phāletvā addhamapanītaṃ viya khāyati cattāro dante, dve ca dāṭhā na chādeti, tena naṃ 『『oṭṭhaddho』』ti voharati. Keci pana 『『adho-saddena pāṭhaṃ parikappetvā heṭṭhā oṭṭhassa olambakatāya 『『oṭṭhādho』』ti atthaṃ vadanti, tadayuttameva tathā pāṭhassa adissanato, ācariyena (dī. ni. ṭī. 1.361) ca avaṇṇitattā. Ayaṃ kira uposathiko dāyako dānapati saddho pasanno buddhamāmako dhammasaṅghamāmako. Tenāha 『『purebhatta』』ntiādi. Khandhake, (mahāva. 289) mahāparinibbānasutte (dī. ni.

我來為您直譯這段巴利文： 1. 寶經注中應取。在城外意為在城市外，不像庵婆波利園在城內。自生意為自己生長非種植的。以大性意為以樹叢和住處的大性。正因此說"與雪山（今喜馬拉雅山脈）連為一體"。但在律注中依律師們的見解說： "在那裡大林名為自生非種植有界限的大林。但迦毗羅衛（今尼泊爾蒂洛拉科特）附近的大林與雪山連為一體無界限而到大海而住，這不是那樣的。" 那也是中部誦者和相應部誦者的共說。因為在中部注和相應部注中也如此說。但這裡應見依長部誦者的見解如此說。如果某處見到"不成為"的讀法，如此則會是一切人的共說。以重閣講堂簡要意為以稱為鵝形狀的鵝圓形屋頂的重閣講堂方式，因為如此作故樓殿稱為"重閣講堂"，但以那稱呼則說是整個僧園。但在律注中如此說： "重閣講堂應知是在依大林所作的園林中以重閣為內作鵝圓形屋頂的具一切相的世尊香殿。" 在拘薩羅（今印度北方邦東部）生，有，或以它為居所為拘薩羅人。如此摩揭陀（今印度比哈爾邦）人。因為地方語多為陽性複數。人不作則有大損失，應作那個稱為應作。所以說"必須作的業"。在無集會時不作也可以，所以在有集會時應作故稱為事務的意思。 360. 依佛生起的種種想的力量而說"從種種所緣行"，意為從種種所緣轉起。因為只遮止能生的，不遮止不能生的。退開意為退返不生起如此心。依止意為依止禪定一所緣。依住是它的同義詞。所以說"一性"等。因為有眷屬雖多那時如一故為一性，于那一性。向長老那伽多，關於他而說"從那處"。 殘唇離車子事注 361. 以半唇意為以半上唇。據說他因為上唇少而橫裂如取去一半，不覆蓋四齒和二犬齒，所以稱他為"半唇"。有些人設想"下"字的讀法而說義為因為下唇下垂為"唇下"，那完全不當因為不見如此讀法，且阿阇梨未贊。據說此人持布薩者施者施主有信有凈愛佛愛法僧。所以說"午前"等。在犍度、大般涅槃經...

2.161) ca āgatanayena 『『nīlapītādi…pe… tāvatiṃsaparisasappaṭibhāgāyā』』ti vuttaṃ. Ayaṃ pana vesālī bhagavato kāle iddhā ceva vepullappattā ca ahosi. Tattha hi rājūnameva satta sahassāni, satta satāni, satta ca rājāno ahesuṃ, tathā yuvarājasenāpatibhaṇḍāgārikapabhutīnampi, pāsādakūṭāgāraārāmapokkharaṇiādayopi tapparimāṇāyeva, bahujanā, ākiṇṇamanussā, subhikkhā ca. Tena vuttaṃ 『『mahatiyā licchaviparisāyā』』ti. Tassa pana kulassa ādibhūtānaṃ yathāvuttānaṃ maṃsapesiyā nibbattadārakānaṃ tāpasena pāyitaṃ yaṃ khīraṃ udaraṃ pavisati, sabbaṃ taṃ maṇibhājanagataṃ viya dissati, carimakabhave bodhisatte kucchigate bodhisattamātu viya udaracchaviyā ativippasannatāya te nicchavī ahesuṃ. Apare panāhu 『『sibbetvā ṭhapitā viya nesaṃ aññamaññaṃ līnā chavi ahosī』』ti. Evaṃ te nicchavitāya vā līnacchavitāya vā licchavīti paññāyiṃsu, niruttinayena cettha padasiddhi, tabbaṃse uppannā sabbepi licchavayo nāma jātā. Tenāha 『『licchaviparisāyā』』ti, licchavirājūnaṃ, licchavivaṃsabhūtāya vā parisāyāti attho. Mahantaṃ yasaṃ lāti gaṇhātīti mahāli yathā 『『bhaddālī』』ti. Mūlanāmanti mātāpitūhi katanāmaṃ.

362.Sāsane yuttapayuttoti bhāvanamanuyutto. Sabbattha sīhasamānavuttinopi bhagavato parisāya mahatte sati tadajjhāsayānurūpaṃ pavattiyamānāya dhammadesanāya viseso hotīti āha 『『mahantena ussāhena dhammaṃ desessatī』』ti.

『『Vissāsiko』』ti vatvā tamassa vissāsikabhāvaṃ vibhāvetuṃ 『『ayañhī』』tiādi vuttaṃ. Thūlasarīroti vaṭharasarīro. Therassa khīṇāsavabhāvato 『『ālasiyabhāvo appahīno』』ti na vattabbo, vāsanālesaṃ pana upādāya 『『īsakaṃ appahīno viya hotī』』ti vuttaṃ. Na hi sāvakānaṃ buddhānamiva savāsanā kilesā pahīyanti. Yathāvuttaṃ pāsādameva sandhāya 『『kūṭāgāramahāgehā』』ti vuttaṃ. Pācīnamukhāti pācīnapamukhā.

1. Vineyyajanānuparodhena buddhānaṃ bhagavantānaṃ paṭihāriyavijambhanaṃ hotīti āha 『『atha kho』』tiādi. Gandhakuṭito nikkhamanavelāyañhi chabbaṇṇā buddharasmiyo āveḷāveḷā yamalā yamalā hutvā savisesaṃ pabhassarā vinicchariṃsu. Tāhi 『『bhagavā nikkhamatī』』ti samārocitamiva nikkhamanaṃ sañjāniṃsu. Tena vuttaṃ 『『saṃsūcitanikkhamano』』ti.

我來為您直譯這段巴利文： 2. 和大般涅槃經中來的方法"青黃等...乃至...如同忉利天眾"而說。但這毗舍離在世尊時期是繁榮且達到廣大。因為在那裡有七千七百零七位國王，如是太子、將軍、司庫等也是，樓殿、重閣、園林、蓮池等也是同量，人多、眾人擁擠且豐足。所以說"以大離車眾"。但那族最初的如前所說從肉團生的童子們，隱士所飲的乳進入腹部，一切那如在寶器中現見，因為如最後生菩薩入胎時菩薩母腹皮極凈故他們無皮。其他人則說"他們的皮互相粘著如縫合放置"。如此他們因無皮或皮粘著而知為離車，在這裡依語源法詞成就，生在那族一切都成為離車。所以說"以離車眾"，意為離車王們或以離車族的眾。取得大名聲為大離，如"跋陀離"。根本名意為父母所作的名。 362. 在教中勤習意為勤修。在一切處雖如獅子同行，但世尊在眾大時隨順他們意樂而轉起的說法有殊勝，所以說"以大精進說法"。 說"親信"后，為顯明他的親信性而說"這位"等。粗身意為胖大身。因為長老是漏盡者不應說"懶惰性未斷"，但依習氣殘餘而說"似乎少許未斷"。因為聲聞們不像佛那樣斷諸煩惱及習氣。關於如前所說的樓殿而說"重閣大屋"。東向意為向東面。 363. 依所化眾生的隨順而有諸佛世尊神變示現，所以說"然後"等。因為在從香殿出來時六色佛光一對一對相聯如花環特別光明流出。以彼等像告知"世尊出來"而知出來。所以說"表示出來"。

1. 『『Ajjā』』ti vuttadivasato atītamanantaraṃ hiyyodivasaṃ purimaṃ nāma, tathā 『『hiyyo』』ti vuttadivasato paraṃ purimataraṃ atisayena purimattā. Iti imesu dvīsu divasesu vavatthito yathākkamaṃ purimapurimatarabhāvo. Evaṃ santepi yadettha 『『purimatara』』nti vuttaṃ, tato pabhuti yaṃ yaṃ oraṃ, taṃ taṃ purimaṃ. Yaṃ yaṃ paraṃ, taṃ taṃ purimataranti dassento 『『tato paṭṭhāyā』』tiādimāha. Orapārabhāvassa viya, hi disāvidisābhāvassa viya ca purimapurimatarabhāvassa apekkhāsiddhi. Mūladivasatotiādidivasato. Aggeti upayogatthe bhummavacanaṃ, upayogavacanassa vā e-kārādesoti dasseti 『『agga』』nti iminā, paṭhamanti attho. Taṃ panettha parā atītā koṭiyevāti āha 『『parakoṭiṃ katvā』』ti. Yaṃ-saddo paricchede nipāto, tappayogena cāyaṃ 『『viharāmī』』ti vattamānapayogo, attho pana atītavasena veditabboti dassetuṃ 『『yāva vihāsi』』nti vuttaṃ. Tassāti divasassa. Paṭhamavikappe 『『viharāmī』』ti imassa 『『yadagge』』ti iminā ujukaṃ tāva sambandhitvā pacchā 『『naciraṃ tīṇi vassānī』』ti pamāṇavacanaṃ yojetabbaṃ. Dutiyavikappe pana 『『naciraṃ tīṇi vassānī』』ti imehipi kuṭilaṃ sambandho kattabbo. Naciranti cetaṃ bhāvanapuṃsakaṃ, accantasaññogaṃ vā. Tañhi pamāṇato visesetuṃ 『『tīṇi vassānī』』ti vadati. Tenāha 『『naciraṃ vihāsiṃ tīṇiyeva vassānī』』ti.

Ayanti sunakkhatto. Piyajātikānīti iṭṭhasabhāvāni. Sātajātikānīti madhurasabhāvāni. Madhurasadisatāya hi 『『madhura』』nti manoramaṃ vuccati. Ārammaṇaṃ karontena kāmena upasaṃhitānīti kāmūpasaṃhitāni, kāmanīyāni. Tenāha 『『kāmassādayuttānī』』ti, ārammaṇikena kāmasaṅkhātena assādena saññuttāni, kāmasaṅkhātassa vā assādassa yogyānīti attho. Sarīrasaṇṭhāneti sarīrabimbe, ādhāre cetaṃ bhummaṃ. Tasmā saddenāti taṃ nissāya tato uppannena saddenāti attho. Apica vinā pāṭhasesaṃ bhavitabbapadeneva sambandhitabbaṃ. Madhurenāti iṭṭhena sātena. Kaṇṇasakkhaliyanti kaṇṇapaṭṭikāyaṃ.

Ettāvatāti dibbasotañāṇaparikammassa akathanamattena. 『『Attanā ñātampi na katheti, kiṃ imassa sāsane adhiṭṭhānenā』』ti kujjhanto bhagavati āghātaṃ bandhitvā, saha kujjhaneneva cesa jhānābhiññā parihāyi. Cintesīti 『『kasmā nu kho so mayhaṃ taṃ parikammaṃ na kathesī』』ti parivicārento ayoniso ummujjanavasena cintesi. Anukkamenāti pāthikasutte, (dī. ni. 3.3 ādayo) mahāsīhanādasutte (dī. ni. 1.381) ca āgatanayena taṃ taṃ ayuttameva cintento, bhāsanto, karonto ca anukkamena bhagavati baddhāghātatāya sāsane patiṭṭhaṃ alabhanto gihibhāvaṃ patvā tamatthaṃ katheti.

Ekaṃsabhāvitasamādhivaṇṇanā

366-

我來為您直譯這段巴利文： 364. "今日"所說日的過去緊接前一日名為前，如此"昨日"所說日的後面更前因為極前。如此在這兩日中確定依次前和更前性。即使如此，在這裡說"更前"，從那開始凡是此邊的，那那是前。凡是彼邊的，那那是更前，顯示而說"從那開始"等。因為如此邊彼邊性，如方向旁方性，前更前性依關係成就。從最初日等日。在"最"以賓格義為處格，或賓格詞以e代替顯示以這"最"，意為第一。但這裡那是最後過去邊際，所以說"作最後邊際"。yaṃ詞是限定不變詞，以它的使用這"住"為現在用法，但義應依過去理解，爲了顯示而說"乃至住"。那的意為日的。在第一選擇中"住"這個與"從最"這個先直接結合后與"不久三年"量詞結合。但在第二選擇中也應與"不久三年"這些作曲折結合。"不久"這是中性抽像詞，或是完全結合。因為它依量說"三年"。所以說"不久住三年"。 這意為善星。可愛類意為可意自性。可悅類意為甜美自性。因為如甜美故稱"甜美"為可意。以欲作所緣故與欲相應為欲相應，可欲。所以說"與欲樂相應"，與稱為欲的所緣樂相應，或適合稱為欲的樂的意思。在身形意為在身形，這是處格。因為以那聲意為依它從它生起的聲的意思。或者應無經文遺漏與應有詞結合。甜美意為可意可悅。在耳垂意為在耳板。 如此意為以未說天耳智準備。"自己所知也不說，他在教中確立何用"而生氣對世尊結怨恨，而且與生氣一起失去禪通。思惟意為"為什麼他不對我說那準備"考察以非理浮現而思惟。依次第意為在波提經、大獅子吼經中來的方法思惟、說、作那那不當，依次第因對世尊結怨恨在教中不得住立而得在家身份說那義。 一分修定注 366.

371.Ekaṃsāyāti tadatthe catutthīvacanaṃ, ekaṃsatthanti attho. Aṃsasaddo cettha koṭṭhāsapariyāyo, so ca adhikārato dibbarūpadassanadibbasaddasavanavasena veditabboti āha 『『ekakoṭṭhāsāyā』』tiādi. Vā-saddo cettha vikappane ekaṃsassevādhippetattā. Anudisāyāti puratthimadakkhiṇādibhedāya catubbidhāya anudisāya. Ubhayakoṭṭhāsāyāti dibbarūpadassanatthaṃ, dibbasaddasavanatthañca. Bhāvitoti yathā dibbacakkhuñāṇaṃ, dibbasotañāṇañca samadhigataṃ hoti, evaṃ bhāvito. Tayidaṃ visuṃ visuṃ parikammakaraṇena ijjhantīsu vattabbaṃ natthi, ekajjhaṃ ijjhantīsupi kameneva kiccasiddhi bhavati ekajjhaṃ kiccasiddhiyā asambhavato. Pāḷiyampi hi 『『dibbānañca rūpānaṃ dassanāya, dibbānañca saddānaṃ savanāyā』』ti idaṃ ekassa ubhayasamatthatāsandassanameva, na ekajjhaṃ kiccasiddhisambhavasandassanaṃ. 『『Ekaṃsabhāvito samādhi hetū』』ti iminā sunakkhatto dibbacakkhuñāṇāya eva parikammassa katattā vijjamānampi dibbasaddaṃ nāssosīti dasseti.

1. Dibbacakkhuñāṇato dibbasotañāṇameva seṭṭhanti maññamāno mahāli etamatthaṃ pucchatīti āha 『『idaṃ dibbasotena…pe… maññe』』ti. Apaṇṇakanti avirajjhanakaṃ, anavajjaṃ vā. Samādhiyeva bhāvetabbaṭṭhena samādhibhāvanā. 『『Dibbasotañāṇaṃ seṭṭha』』nti maññamānena ca tena dibbacakkhuñāṇampi dibbasoteneva saha gahetvā 『『etāsaṃ nūna bhante』』tiādinā puthuvacanena pucchitanti dassetuṃ 『『ubhayaṃsabhāvitānaṃ samādhīna』』nti vuttaṃ. Bāhirā etā samādhibhāvanā aniyyānikattā. Tā hi ito bāhirakānampi ijjhanti. Na ajjhattikā bhagavatā sāmukkaṃsikabhāvena appaveditattā. Na hi te saccāni viya sāmukkaṃsikā. Yadatthanti yesaṃ atthāya, abhedepi bhedavacanametaṃ, yassa vā visesanabhūtassa atthāya. Teti ariyaphaladhamme. 『『Ta』』ntipi adhunā pāṭho. Te hi sacchikātabbā, 『『atthi kho mahāli aññeva dhammā…pe… yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī』』ti sacchikātabbadhammā ca idha vuttā.

Catuariyaphalavaṇṇanā

373.Saṃyojentīti bandhenti. Tasmāti yasmā vaṭṭadukkhabhaye saṃyojanato tattha satte saṃyojenti nāma, tasmā. Katthaci 『『vaṭṭadukkhamaye rathe』』ti pāṭho, na porāṇo tathā ācariyena avaṇṇitattā. Maggasotaṃ āpanno, na pasādādisotaṃ. 『『Sototi bhikkhave ariyamaggassetaṃ adhivacana』』nti hi vuttaṃ. Āpannoti ca ādito pattoti attho ā-upasaggassa ādikammani pavattanato, idaṃ pana phalaṭṭhavasena vadati. Atītakālavacanañhetaṃ, maggakkhaṇe pana maggasotaṃ āpajjati nāma. Tenevāha dakkhiṇavibhaṅge 『『sotāpanne dānaṃ deti, sotāpattiphalasacchikiriyāya paṭipanne dānaṃ detī』』ti (ma. ni.

我來為您直譯這段巴利文： 371. "為一分"是與此義用第四格，意為為一分。這裡分詞為部分的同義詞，它依處所應知是依見天色、聞天聲的意思，所以說"為一部分"等。這裡或詞是選擇因為只意指一分。"為旁方"意為以東南等差別的四種旁方。"為兩部分"意為為見天色、為聞天聲。"修"意為如所證得天眼智、天耳智，如此修。這在各別作準備而成就時無須說，即使一起成就也依次第才有作用成就因為不可能一起作用成就。因為在聖典中"為見天色、為聞天聲"這只是顯示一個有兩種能力，不是顯示一起作用成就可能。以"一分修定因"這顯示善星因為只作天眼智的準備雖有天聲也不聞。 372. 大離認為天耳智比天眼智更殊勝而問這義，所以說"這

3.379) apatanadhammoti anupapajjanasabhāvo. Dhammaniyāmenāti uparimaggadhammaniyāmena. Heṭṭhimantena sattamabhavato upari anupapajjanadhammatāya vā niyatoti aṭṭhakathāmuttakanayo. Paraṃ ayanaṃ parāgati assa atthīti attho. Anenāti puna tatiyasamāsavacanaṃ, vā-saddo cettha luttaniddiṭṭho.

Tanuttaṃ nāma pavattiyā mandatā, viraḷatā cāti vuttaṃ 『『tanuttā』』tiādi. Karahacīti nipātamattaṃ, pariyāyavacanaṃ vā. 『『Orena ce māso seso gimhānanti vassikasāṭikacīvaraṃ pariyeseyyā』』tiādīsu (pārā. 627) viya ora-saddo na atirekatthoti āha 『『heṭṭhābhāgiyāna』』nti, heṭṭhābhāgassa kāmabhavassa paccayabhāvena hitānanti attho. 『『Suddhāvāsabhūmiya』』nti tesaṃ upapattiṭṭhānadassanaṃ. Opapātikoti upapātiko upapātane sādhukārī. Tenāha 『『sesayonipaṭikkhepavacanameta』』nti parinibbānadhammoti anupādisesāya nibbānadhātuyā parinibbānasabhāvo. Vimuccatīti vimutti, cittameva vimutti cetovimuttīti vuttaṃ 『『cittavisuddhi』』ntiādi. Cittasīsena cettha samādhi gahito 『『sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya』』ntiādīsu (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 1.1.9) viya. Paññāvimuttinti etthāpi eseva nayo. Tenāha 『『arahattaphalapaññāva paññāvimuttī』』ti. Sāmanti attanāva, aparappaccayenāti attho. 『『Abhijānitvā』』ti iminā tvādipaccayakāriyassa ya-kārassa lopo dassito. 『『Abhiññāyā』』ti iminā pana nā-vacanakāriyassāti daṭṭhabbaṃ. Sacchīti paccakkhatthe nepātikaṃ. Paccakkhakaraṇaṃ nāma anussavākāraparivitakkādike muñcitvā sarūpato ārammaṇakaraṇaṃ.

Ariyaaṭṭhaṅgikamaggavaṇṇanā

374-5.Uppatitvāti ākāsamaggena ḍetvā. Paṭipajjati ariyāsāvako nibbānaṃ, ariyaphalañca etāyāti paṭipadā, sā ca tassa pubbabhāgo evāti ariyamaggo pubbabhāgapaṭipadānāmena idha vutto. Ātatavitatādivasena pañcaṅgikaṃ. Disāvidisāniviṭṭhapadesena aṭṭhaṅgiko. Aṭṭhaṅgato mutto añño koci aṭṭhaṅgiko nāma maggo natthīti āha 『『aṭṭhaṅgamattoyevā』』tiādinā. Na hi avayavavinimutto samudāyo nāma koci atthīti. Tasmā 『『aṭṭha aṅgāni assāti aññapadatthasamāsaṃ akatvā 『aṭṭha aṅgāni aṭṭhaṅgāni, tāni assa santīti aṭṭhaṅgiko』ti samāsagabbhataddhitavasena padasiddhi kātabbā』』ti (dī. ni. ṭī.

我來為您直譯這段巴利文： 3. 379）不墮法意為不再生自性。以法決定意為以上道法決定。以最下七有以上不再生法性而決定的是超註釋的方法。有向彼趣為彼趣的意思。以這意為再第三複合語，這裡或詞是省略說明。 薄性名為轉起微弱和稀少，所以說"因薄"等。"某時"是不變詞，或同義詞。如"如果夏天餘月以內"等中的內詞不是過多義，所以說"屬下分"，意為以作為下分欲有的緣而有益。"在凈居地"是顯示他們的生處。化生者意為化生在化生中善作者。所以說"這是遮止餘生"。般涅槃法意為以無餘涅槃界般涅槃自性。解脫為解脫，心即解脫為心解脫，所以說"心清凈"等。這裡以心為首取定如"有慧人住立於戒，修心與慧"等。在"慧解脫"這裡也是這方法。所以說"阿羅漢果慧即慧解脫"。自己意為自己，不依他的意思。以"證知"這顯示tvādi綴作用的ya音脫落。但以"證知"這應見是nā說作用。"證"是證得義不變詞。證得作即是捨棄傳聞、行相、思察等依自相作所緣。 聖八支道注 374-5. "飛起"意為以空道路飛起。聖弟子行進涅槃和聖果由它為道跡，它只是他的前分故聖道以前分道跡名在這裡說。依鼓、豎琴等為五支。以方向、旁方住處為八支。無有離八支外其他某八支名道，所以說"只八支"等。因為無有離部分外某聚集名故。所以"具有八支為它的"不作其他詞義複合，應作"八支為八支，它有彼為八支"以複合胎依主詞成就。

1.374, 375) ācariyena vuttaṃ, adhippāyo cettha cintetabbo. Aññapadatthasamāse hi kate na sakkā aṭṭhaṅgaaṭṭhaṅgikānaṃ bhedo aññamaññaṃ vipariyāyaṃ katvāpi niyametuṃ byāse ubhayapadatthaparabhāvena saheva saṅkhyāparicchedena atthāpattito. Samāsagabbhe pana taddhite kate sakkā eva tesaṃ bhedo aññamaññaṃ vipariyāyaṃ katvā niyametuṃ samāse uttarapadatthaparabhāvena vināva saṅkhyāparicchedena atthāpattito. Ekatthibhāvalakkhaṇo hi samāsoti. Dhammadāyādasuttantaṭīkāyaṃ pana ācariyeneva evaṃ vuttaṃ 『『yasmā maggaṅgasamudāye maggavohāro hoti, samudāyo ca samudāyīhi samannāgato, tasmā attano avayavabhūtāni aṭṭha aṅgāni etassa santīti aṭṭhaṅgiko』』ti. Paṭhamanaye cettha aṅginā aṅgassa aṭṭhaṅgikabhāvo vutto, dutiyanaye pana aṅgena aṅginoti ayametesaṃ viseso.

Idāni aṭṭhaṅgikamagge lakkhaṇato, kiccakhaṇārammaṇabhedakamato ca vinicchayaṃ dassento 『『tatthā』』tiādimāha. Sammādassanalakkhaṇāti aviparītaṃ yāthāvato catunnamariyasaccānaṃ paccakkhameva dassanasabhāvā. Sammā abhiniropanalakkhaṇoti nibbānārammaṇe cittassa aviparītamabhiniropanasabhāvo. Sammā pariggahaṇalakkhaṇāti caturaṅgasamannāgatā vācā jane saṅgaṇhātīti tabbipakkhato viratisabhāvā sammāvācā bhedakaramicchāvācappahānena jane, sampayuttadhamme ca pariggaṇhanakiccavatī hoti, evaṃ aviparītaṃ pariggahaṇasabhāvā. Sammā samuṭṭhāpanalakkhaṇoti yathā cīvarakammādiko kammanto ekaṃ kātabbaṃ samuṭṭhāpeti, taṃtaṃkiriyānipphādako vā cetanāsaṅkhāto kammanto hatthapādacalanādikaṃ kiriyaṃ samuṭṭhāpeti, evaṃ sāvajjakattabbakiriyāsamuṭṭhāpakamicchākammantappahānena sammākammanto niravajjasamuṭṭhāpanakiccavā hoti, sampayutte ca samuṭṭhāpento eva pavattatīti aviparītaṃ samuṭṭhāpanasabhāvo. Sammā vodāpanalakkhaṇoti kāyavācānaṃ, khandhasantānassa ca saṃkilesabhūtamicchājīvappahānena aviparītaṃ vodāpanasabhāvo. Sammā paggahalakkhaṇoti sasampayuttadhammassa cittassa saṃkilesapakkhe patitumadatvā aviparītaṃ paggahaṇasabhāvo. Sammā upaṭṭhānalakkhaṇāti tādibhāvalakkhaṇena aviparītaṃ tattha upaṭṭhānasabhāvo. Sammā samādhānalakkhaṇoti vikkhepaviddhaṃsanena aviparītaṃ cittassa samādahanasabhāvo.

Sahajekaṭṭhatāya diṭṭhekaṭṭhā avijjādayo micchādiṭṭhito aññe attano paccanīkakilesā nāma. Passatīti pakāseti kiccapaṭivedhena paṭivijjhati. Tenāha 『『tappaṭi…pe… asammohato』』ti. Idañhi tassā passanākāradassanaṃ. Teneva hi sammādiṭṭhisaṅkhātena aṅgena tattha paccavekkhaṇā pavattati. Purimāni dve kiccāni sabbesameva sādhāraṇānīti āha 『『sammāsaṅkappādayopī』』tiādi. 『『Tathevā』』ti iminā 『『attano paccanīkakilesehi saddhi』』nti idamanukaḍḍhati.

我來為您直譯這段巴利文： 1. 374,375）阿阇梨說，這裡意趣應思。因為在作其他詞義複合時不能通過互相顛倒而決定八支和八支的差別，因為在分解時以兩詞義為他性而與數量限定一起得義。但在作複合胎依主時能通過互相顛倒而決定它們的差別，因為在複合時無數量限定而以後詞義為他性得義。因為複合的特相是一義性。但在法嗣經注阿阇梨自己如此說："因為在道支聚集上有道稱呼，聚集具有聚集者，所以有自己部分的八支為它為八支。"這裡在第一方法中說以支具者說支的八支性，但在第二方法中以支說支具者,這是它們的差別。 現在顯示在八支道中從特相、作用、剎那、所緣差別順序的抉擇而說"在那裡"等。正見特相意為無倒如實對四聖諦現見自性。正思維特相意為在涅槃所緣無倒令心安置自性。正語特相意為具四支語攝受人故從彼對方性而離自性正語以斷分裂作不正語而攝受人和相應法的作用，如此無倒攝受自性。正業特相意為如製衣等業令一應作生起，或稱為意志的業令舉手足等作生起，如此以斷生不善應作作生起的不正業而正業有無罪生起作用，攝受相應而生起故無倒生起自性。正命特相意為以斷身語和蘊相續垢染的不正命而無倒清凈自性。正精進特相意為不令與己相應法心墮垢染分而無倒策勵自性。正念特相意為以如是性特相無倒于彼住立自性。正定特相意為以破壞散亂而無倒令心等持自性。 因為俱生一處性而見一處的無明等從邪見外其他自己對治煩惱名。見意為以作用通達而顯示。所以說"以通達彼對治...無癡"。因為這是顯示它的見行相。正因此以稱為正見的支而於彼省察轉起。前二作用是一切共同，所以說"正思維等"等。以"如是"這牽引"與自己對治煩惱一起"這個。

Pubbabhāgeti upacārakkhaṇe. Upacārabhāvanāvasena anekavāraṃ pavattacittakkhaṇikattā nānakkhaṇā. Aniccādilakkhaṇavisayattā nānārammaṇā. Maggassa ekacittakkhaṇikattā ekakkhaṇā. Nibbānārammaṇattā ekārammaṇā. Kiccatoti pubbabhāge dukkhādiñāṇehi kattabbena idha sātisayaṃ nibbattena kiccena, imasseva vā ñāṇassa dukkhādippakāsanakiccena. Cattāri nāmāni labhati catūsu saccesu kātabbakicca nibbattito.Tīṇi nāmāni labhati kāmasaṅkappādippahānanibbattito. Sikkhāpadavibhaṅge 『『viraticetanā, sabbe sampayuttadhammā ca sikkhāpadānī』』ti (vibha. 704) vuccanti. Tattha pana padhānānaṃ viraticetanānaṃ vasena 『『viratiyopi honti cetanāyopī』』ti vuttaṃ, musāvādādīhi viramaṇakāle vā viratiyo, subhāsitādivācābhāsanādikāle cetanāyo hontīti yojetabbā. Cetanānaṃ amaggaṅgattā 『『maggakkhaṇe pana viratiyovā』』ti āha. Ekasseva ñāṇassa dukkhādiñāṇatā viya, ekāyeva viratiyā musāvādādiviratibhāvo viya ca ekāya eva cetanāya sammāvācādikiccattayasādhanāsambhavena sammāvācādibhāvāsiddhito, taṃsiddhiyañca aṅgattayattāsiddhito ca evaṃ vuttantipi daṭṭhabbaṃ. Iminā cetāsaṃ duvidhataṃ, abhedatañca dasseti. Sammappadhānasatipaṭṭhānavasenāti catusammappadhānacatusatipaṭṭhānabhāvavasena.

Yadipi samādhiupakārakānaṃ abhiniropanā numajjanasampiyāyanu pabrūhanasantānaṃ vitakkavicārapītisukhopekkhānaṃ vasena catūhi jhānehi sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattabhūtesu kāyādīsu subhādisaññāpahānacatusatikiccaṃ ekova samādhi catukkajjhānasamādhikiccaṃ na sādheti. Tasmā pubbabhāgepi paṭhamajjhānasamādhi paṭhamajjhānasamādhi eva. Tathā maggakkhaṇepi pubbabhāgepi dutiyajjhānasamādhi dutiyajjhānasamādhi eva. Tathā maggakkhaṇepi pubbabhāgepi tatiyajjhānasamādhi tatiyajjhānasamādhi eva. Tathā maggakkhaṇepi pubbabhāgepi catutthajjhānasamādhi catutthajjhānasamādhi eva. Tathā maggakkhaṇepīti āha 『『pubbabhāgepi maggakkhaṇepi sammāsamādhiyevā』』ti.

Tasmāti paññāpajjotattā avijjāndhakāraṃ vidhamitvā paññāsatthattā kilesacore ghātentoti yathārahaṃ yojetabbaṃ. Yasmā pana anādimati saṃsāre iminā yoginā kadācipi asamugghāṭitapubbo kilesagaṇo , tassa samugghāṭako ca ariyamaggo. Ayañcettha sammādiṭṭhi pariññābhisamayādivasena pavattiyā pubbaṅgamā hoti bahūpakārā, tasmā. Tadeva bahūpakārataṃ kāraṇabhāvena dassetuṃ 『『yogino bahūpakārattā』』ti vuttaṃ.

我來為您直譯這段巴利文： 在前分意為在近行剎那。因為依近行修習轉起多次心剎那故為異剎那。因為以無常等相為境故異所緣。因為道是一心剎那故一剎那。因為以涅槃為所緣故一所緣。以作用意為在前分以苦等智所作的這裡殊勝生起的作用，或這智的顯示苦等作用。得四名因為在四諦生起所作作用。得三名因為生起斷欲尋等。在學處分別中說"離思和一切相應法為學處"。但在那裡依主要的離思力而說"有離也有思"，或在遠離妄語等時為離，在說善說等語時為思應結合。因為思非道支故說"但在道剎那只有離"。應見如一智有苦等智性，如一離有離妄語等性，因為不可能以一思成就正語等三作用故不成就正語等性，且在那成就時不成就三支性故如此說。以此顯示它們的二種性和無差別性。依正勤念住意為依四正勤四念住性。 雖然依定助伴的安置、沉入、極愛、增長、續的尋、伺、喜、樂、舍力而以四禪分別正定，但如精進不以一精進成就未生不善不生等四精進作用，如念不以一念成就在不凈、苦、無常、無我物中的身等斷除凈等想的四唸作用，一定不成就四禪定作用。所以在前分初禪定即初禪定。如是在道剎那也在前分二禪定即二禪定。如是在道剎那也在前分三禪定即三禪定。如是在道剎那也在前分四禪定即四禪定。如是在道剎那，所以說"在前分和道剎那都只是正定"。 所以意為因為慧光明故驅散無明暗，因為慧劍故殺煩惱賊，應依其適宜結合。又因為在無始輪迴中這瑜伽行者從未斷盡的煩惱群，它的斷盡者是聖道。這裡正見以遍知現觀等力轉起為先導有大利益，所以。為顯示那大利益性為因而說"因為對瑜伽行者有大利益"。

Tassāti sammādiṭṭhiyā. 『『Bahūpakāro』』ti vatvā taṃ bahūpakārataṃ upamāya vibhāvento 『『yathā hī』』tiādimāha. Ayaṃ tambakaṃsādimayattā kūṭo. Taṃpariharaṇato mahāsāratāya cheko. Evanti yathā heraññikassa cakkhunā disvā kahāpaṇavibhāgajānane kiriyāsādhakatamabhāvena karaṇantaraṃ bahukāraṃ yadidaṃ hattho, evaṃ yogino paññāya oloketvā dhammavibhāgajānane pubbacārībhāvena dhammantaraṃ bahukāraṃ yadidaṃ vitakko vitakketvāva paññāya tadavabodhato. Tasmā sammāsaṅkappo sammādiṭṭhiyā bahukāroti adhippāyo. Dutiyaupamāyaṃ evanti yathā tacchako parena parivattetvā parivattetvā dinnaṃ dabbasambhāraṃ vāsiyā tacchetvā gehādikaraṇakamme upaneti, evaṃ yogī vitakkena lakkhaṇādito vitakketvā dinnadhamme yāthāvato paricchinditvā pariññābhisamayādikamme upanetīti yojanā. Vacībhedassa upakārako vitakko sāvajjānavajjavacībhede nivattanapavattanakarāya sammāvācāyapi upakārakovāti āha 『『svāya』』ntiādi. 『『Yathāhā』』tiādinā dhammadinnāya bhikkhuniyā visākhassa nāma gahapatino vuttaṃ cūḷavedallasuttapadaṃ (ma. ni. 1.464) sādhakabhāvena dasseti. Bhindatīti nicchāreti.

Vacībhedaniyāmikā vācā kāyikakiriyāniyāmakassa kammantassa upakārikāti tadatthaṃ lokato pākaṭaṃ kātuṃ 『『yasmā panā』』tiādi vuttaṃ. Ubhayaṃ sucaritanti kāyasucaritaṃ, vacīsucaritañca. Ājīvaṭṭhamakasīlaṃ nāma catubbidhavacīsucaritatividhakāyasucaritehi saddhiṃ sammāājīvaṃ aṭṭhamaṃ katvā vuttaṃ ādibrahmacariyakasīlaṃ. Yañhi sandhāya vuttaṃ 『『pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī』』ti. Tadubhayānantaranti duccaritadvayappahāyakassa sucaritadvayapāripūrihetubhūtassa sammāvācāsammākammantadvayassa anantaraṃ. Suttapamattenāti appossukkaṃ suttena, pamattena ca. Idaṃ vīriyanti catubbidhaṃ sammappadhānavīriyaṃ. Kāyādīsūti kāyavedanācittadhammesu. Indriyasamatādayo samādhissa upakārakā. Tabbidhurā dhammā anupakārakā. Gatiyoti nipphattiyo, kiccādisabhāve vā. Samanvesitvāti upadhāretvā, hetumhi cāyaṃ tvāpaccayo.

Dvepabbajitavatthuvaṇṇanā

376-

我來為您直譯這段巴利文： 那的意為正見的。說"有大利益"后以譬喻顯明那大利益性而說"如"等。這是因為銅銅器等所成故錘。因為運用它所以以大精通為巧。如是意為如對錢幣鑑別者以眼見而知錢幣差別時手為最勝作用成就的其他工具有大作用，如是對瑜伽行者以慧觀察而知法差別時尋為前導的其他法有大作用因為思惟后才以慧瞭解它。所以正思維對正見有大作用的意思。在第二譬喻中如是意為如木匠對他人轉轉給與的木材以斧削後用于造屋等工作，如是瑜伽行者以尋從相等思惟給與的法如實確定後用于遍知現觀等工作的結合。對語言表達有益的尋對於轉離轉起惡語和無惡語的正語也有益，所以說"這"等。以"如說"等顯示法授比丘尼對毗舍佉居士所說小分別經句為證。破意為發出。 語言表達決定的語對於決定身體動作的業有益，為使那義從世間顯明而說"又因為"等。兩種善行意為身善行和語善行。活命八戒名為與四種語善行三種身善行一起以正命為第八而說的初梵行戒。因為依它說"但他的身業語業活命先已極清凈"。在那兩者后意為在斷兩惡行成滿兩善行因的正語正業二后。以線量意為以不熱心和放逸。這精進意為四種正勤精進。在身等意為在身受心法。根平等等是定的助伴。與彼相反法非助伴。趣意為成就，或作用等自性。尋求意為觀察，這是因中的tvā綴。 二出家事注 376;

1. Kasmā āraddhanti anusandhikāraṇaṃ pucchitvā taṃ vissajjetuṃ 『『ayaṃ kirā』』tiādi vuttaṃ tena ajjhāsayānusandhivasenāyaṃ upari desanā pavattāti dasseti. Tenāti tathāladdhikattā. Assāti licchavirañño. Desanāyanti saṇhasukhumāya suññatapaṭisaññuttāya yathādesitadesanāya. Nādhimuccatīti na saddahati na pasīdati. Tantidhammaṃ nāma kathentoti yesaṃ atthāya dhammo kathīyati, tattha tesaṃ asatipi maggapaṭivedhe kevalaṃ sāsane paveṇībhūtaṃ, pariyattibhūtaṃ vā tantidhammaṃ katvā kathento, tena tadā tesaṃ maggapaṭivedhābhāvaṃ dasseti. Evarūpassāti sammāsambuddhattā aviparītadesanatāya evaṃpākaṭadhammakāyassa satthuno. Assāti paṭhamajjhānādisamadhigamena samāhitacittassa kulaputtassa etaṃ 『『taṃ jīva』』ntiādinā ucchedādigahaṇaṃ api nu yuttanti pucchati, laddhiyā pana jhānādhigamamattena na tāva vivecitattā 『『yuttamasseta』』nti tehi vutte jhānalābhinopetaṃ gahaṇaṃ ayuttamevāti taṃ ucchedavādaṃ, sassatavādaṃ vā 『『ahaṃ kho…pe… na vadāmī』』tiādinā paṭikkhipitvāti sādhippāyattho. Etanti paṭhamajjhānādikaṃ. Evanti yathāvuttanayena. Atha ca panāti evaṃ jānanato, passanato ca. Kāmaṃ vipassakādidassanampi pāḷiyaṃ kataṃ, arahattakūṭena pana desanā niṭṭhāpitāti dassetuṃ 『『uttari khīṇāsavaṃ dassetvā』』ti vuttaṃ. Te hi dve pabbajitā vipassakato paṭṭhāya 『『na kallaṃ tassetaṃ vacanāyā』』ti avocuṃ. Imassāti khīṇāsavassa. Kiñcāpi 『『attamanā ahesu』』nti pāḷiyaṃ na vuttaṃ, 『『na kalla』』ntiādinā pana vissajjanāvacaneneva tesaṃ attamanatā veditabbāti āha 『『te mamā』』tiādi. Tattha yasmā khīṇāsavo vigatasammoho tiṇṇavicikiccho, tasmā tassa tathā vattumayuttanti uppannanicchayatāya taṃ mama vacanaṃ sutvā attamanā ahesunti attho. Sopi kho licchavi rājā te viya tathāsañjātanicchayattā attamano ahosi. Tenāha 『『evaṃ vutte sopi attamano ahosī』』ti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā mahālisuttavaṇṇanāya līnatthapakāsanā.

Mahālisuttavaṇṇanā niṭṭhitā.

1. Jāliyasuttavaṇṇanā

Dvepabbajitavatthuvaṇṇanā

我來為您直譯這段巴利文： 7. 問"為何開始"是問序因,為答此而說"這據說"等，以此顯示這上面開示依傾向序而轉。以此意為因為有如是見。他的意為離車王的。在開示中意為在細妙空性相應如所說開示中。不信解意為不信不凈。說為傳統法意為對那些為他們說法者，在彼雖無道通達而只在教中成為傳統或成為聖典而說為傳統法，以此顯示他們那時無道通達。如是形態的意為因為正等覺無倒說法如是顯明法身的導師。他的意為以得初禪等而心定的善男子這"它命"等以如是取斷見等是否適宜而問，但因見只以得禪尚未擇，當說"這適宜他"時，顯示對得禪者這取不適宜就以"我...不說"等遮遣那斷見或常見的有意義。這意為初禪等。如是意為如所說道理。又且意為如是知和見。雖然在經中也作觀行者等的顯示，但以阿羅漢頂而究竟開示，為顯示此而說"更上顯示漏盡者"。因為那二出家者從觀行者開始說"這對他說不應理"。這的意為漏盡者的。雖然在經中未說"他們歡喜"，但以"不應理"等答語應知他們的歡喜性，所以說"他們聽我"等。其中因為漏盡者離癡度疑，所以不應如是說而生決定，聽我那語而歡喜的意思。如他們那樣生如是決定故那離車王也歡喜。所以說"如是說時他也歡喜"。這裡義未分別者極易知。 如是在吉祥光凈長部注中顯示最細妙深難解義、生廣大極凈慧辯的善光凈名隱義顯示摩訶梨經注的隱義顯示。 摩訶梨經注畢。 7. 惹利經注 二出家事注

1. Evaṃ mahālisuttaṃ saṃvaṇṇetvā idāni jāliyasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, mahālisuttassānantaraṃ saṅgītassa suttassa jāliyasuttabhāvaṃ vā pakāsetuṃ 『『evaṃ me sutaṃ…pe… kosambiyanti jāliyasutta』』nti āha. 『『Ghositenā』』tiādinā majjhelopasamāsaṃ dasseti, ghositassa ārāmotipi vattabbaṃ. Evampi hi 『『anāthapiṇḍikassa ārāme』』tiādīsu (pārā. 234) viya dāyakakittanaṃ hoti, evaṃ pana kittento āyasmā ānando aññepi tassa diṭṭhānugatiāpajjane niyojetīti aññattha vuttaṃ. Tattha koyaṃ ghositaseṭṭhi nāma, kathañcānena ārāmo kārito, kathaṃ pana tattha bhagavā vihāsīti pucchāya sabbaṃ taṃ vissajjanaṃ samudāgamato paṭṭhāya saṅkhepatova dassento 『『pubbe kirā』』tiādimāha. Allakapparaṭṭhanti bahūsu potthakesu dissati, katthaci pana 『『addilaraṭṭha』』nti ca 『『damiḷaraṭṭha』』nti ca likhitaṃ. Tatoti allakapparaṭṭhato. 『『Puttaṃ…pe… agamāsī』』ti idampi 『『tassetaṃ kamma』』nti ñāpetuṃ vuttaṃ. Tadāti tesaṃ gāmaṃ paviṭṭhadivase. Balavapāyāsanti garutaraṃ bahupāyāsaṃ. Jīrāpetunti samavepākiniyā gahaṇiyā pakkāpetuṃ. Asannihiteti gehato bahi aññaṃ gate. Bhussatīti nadati, 『『bhubhu』』iti sunakhasaddaṃ karotīti attho. Idampissa ekaṃ kammaṃ. Paccekabuddhe pana cīvarakammatthāya aññaṃ ṭhānaṃ gate sunakhassa hadayaṃ phālitaṃ. Tiracchānā nāmete ujujātikā honti akuṭilā, manussā pana aññaṃ hadayena cinteti, aññaṃ mukhena kathenti. Tenevāha 『『gahanañhetaṃ bhante yadidaṃ manussā, uttānakañhetaṃ bhante yadidaṃ pasavo』』ti (ma. ni.

我來為您直譯這段巴利文： 378. 如是註釋摩訶梨經后，現在註釋惹利經時，為顯明依次第得註釋處，或顯明在摩訶梨經后結集的經為惹利經而說"如是我聞...憍賒彌城為惹利經"。以"瞿私多"等顯示中略複合，應說為瞿私多的園。如此也如"給孤獨園"等成為施主稱揚，如是稱揚時尊者阿難也令其他人隨順他的見，如是在他處說。其中這位瞿私多長者是誰，如何由他造園，又如何世尊住在那裡的問題，顯示從緣起開始一切那答簡要而說"從前據說"等。阿羅迦邦在多數書中可見，但有處書寫為"阿地羅邦"和"達米羅邦"。從那裡意為從阿羅迦邦。說"兒子...去"也為使知"這是他的業"。那時意為他們入村之日。重乳粥意為很重很多乳粥。消化意為以平等消化的消化力令消化。不在意為離家外出他處。吠意為吠叫，意思是作"嗚嗚"狗聲。這也是他的一業。但辟支佛為作衣事去他處時狗心破裂。畜生名為正直種無曲，但人以心思一事，以口說他事。所以說"大德，這人為難解，大德，這畜生為明瞭"。

2.3).

Iti so tāya paccekabuddhe sinehavasena ujudiṭṭhitāya akuṭilatāya kālaṅkatvā tāvatiṃsabhavane nibbatto. Taṃ sandhāyāha 『『so…pe… nibbattī』』ti. Tassa pana kaṇṇamūle kathentassa saddo soḷasayojanaṭṭhānaṃ pharati, pakatikathāsaddo pana sakalaṃ dasayojanasahassaṃ devanagaraṃ, evaṃ saraghosasampattiyā 『『ghosakadevaputto』』 tveva nāmaṃ ahosi. Ayamassa paccekabuddhe sinehena bhukkaraṇassa nissando. Cavitvāti āhārakkhayena cavitvā. Devalokato hi devaputtā āyukkhayena, puññakkhayena, āhārakkhayena, kopenāti catūhi kāraṇehi cavanti. Imassa pana kāmaguṇe paribhuñjato muṭṭhassatissa āhārakkhayena cavanaṃ hoti. So kosambiyaṃ nagarasobhiniyā kucchismiṃ paṭisandhiṃ gaṇhi. Nagarasobhiniyo kira dhītaraṃ paṭijagganti, na puttaṃ. Dhītaro hi tāsaṃ paveṇiṃ ghaṭayanti, tasmā sāpi taṃ saṅkārakūṭe chaḍḍāpeti. Ayamassa pubbe puttachaḍḍanakammassa nissando. Pāpakammañhi nāmetaṃ 『『appaka』』nti nāvamaññitabbaṃ. Tameko manusso kākasunakhaparivāritaṃ disvā 『『putto me laddho』』ti gehaṃ nesi, tassa pana hatthato kosambakaseṭṭhi kahāpaṇasahassaṃ datvā aggahesi, tamatthaṃ sandhāya 『『kosambiyaṃ ekassa kulassa ghare nibbattī』』tiādi vuttaṃ. Sattakkhattuṃ ghātāpanatthaṃ upakkamakaraṇampi puttachaḍḍanakammasseva nissando. Seṭṭhidhītāyāti janapadaseṭṭhino dhītāya. Veyyattiyenāti paññāveyyattiyena. Sā hi tassa pitarā pesitaṃ mārāpanapaṇṇaṃ phāletvā vivāhapaṇṇaṃ bandhitvā jīvitalābhaṃ karoti. Tāyeva sarasampattiyā ghositaseṭṭhi nāma jāto.

Sarīrasantappanatthanti himavanteva mūlaphalāhāratāya kilantasarīrassa loṇambilasevanena pīnanatthaṃ. Tasitāti pipāsitā. Kilantāti parissantakāyā. Vaṭarukkhanti mahānigrodharukkhaṃ. Te kira taṃ patvā tassa mūle nisīdiṃsu. Atha jeṭṭhakatāpaso nigrodharukkhassa sobhāsampattiṃ passitvā 『『mahānubhāvo maññe ettha adhivutthā devatā. Sādhu vatāyaṃ devatā isigaṇassa pānīyādidānena addhānaparissamaṃ vinodeyyā』』ti cintesi. Devatāpi tathā cintitaṃ utvā isigaṇassa pānīyanhānakabhojanāni adāsi. Tenāha 『『tatthā』』tiādi. Jeṭṭhakatāpasassa pana tathā cintanaṃ avisesato sabbattha āropetvā 『『saṅgahaṃ paccāsisantā』』ti vuttaṃ. 『『Hatthaṃ pasāretvā』』ti iminā hatthappasāraṇamattena tassā yathicchitanipphattiṃ dasseti. Devatā āhāti sā attano puññassa parittakattā lajjāya kathetuṃ avisahantīpi punappunaṃ nippīḷiyamānā evamāha. Soti anāthapiṇḍiko gahapati. Bhatakānanti bhatiyā veyyāvaccaṃ karontānaṃ dāsapesakammakarānaṃ. Pakatibhattavetanamevāti pakatiyā dātabbabhattavetanameva. Tadā uposathikattā kammaṃ akarontānampi kammakaraṇadivase dātabbabhattavetanameva, na tato ūnanti attho. Dhammapadaṭṭhakathāyaṃ khuddakabhāṇakānaṃ matena 『『sāyamāsatthāya āgato』』ti (dha. pa. aṭṭha. 1.2.sāmāvatīvatthu) vuttaṃ, idha pana dīghabhāṇakānaṃ matena 『『majjhanhike pātarāsatthāya āgato』』ti. Kañcīti kañcipi bhatakaṃ, kiñcipi bhatakakammanti vā sambandho. Majjhanhikakālattā 『『upaḍḍhadivaso gato』』ti āha, tena upaḍḍhadivasameva samādinnattā 『『upaḍḍhūposatho』』ti taṃ voharantīti dasseti. Dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha.

我來為您直譯這段巴利文： 2.3. 如是他因對辟支佛愛著力而正直住立無曲性命終後生於三十三天。關於此說"他...生"。但在他耳邊說話聲遍及十六由旬處，而平常說話聲遍整個一萬由旬天城，如是因具足音聲而名為"瞿沙天子"。這是他對辟支佛愛著而吠叫的異熟。命終意為因食盡而命終。因為天子從天界以壽盡、福盡、食盡、忿怒四因而命終。但這位享受欲樂而失念者以食盡而命終。他在憍賒彌城娼妓胎中入胎。據說娼妓養育女兒不養育兒子。因為女兒續其家業，所以她也令拋他在糞堆。這是他前世拋棄兒子業的異熟。因為惡業名不應輕視為"微小"。一人見他被烏狗圍繞說"得我子"而攜歸家，但憍賒彌長者給千錢從他手取，關於此說"在憍賒彌某家生"等。七次為殺作加行也是拋棄兒子業的異熟。長者女意為地方長者女。以辯才意為以慧辯才。因為她破父送殺信繫結婚信令得生命。因那具足音聲而成為瞿私多長者。 為身體滿足意為因雪山根果食而疲倦身體以食咸酸令滿足。渴意為渴飲。疲倦意為身體疲憊。榕樹意為大尼拘律樹。據說他們到達它後坐在它根下。此時上首苦行者見尼拘律樹莊嚴而想"想是住此大威神力天神。善哉若此天神以飲水等佈施沙門群除旅行疲倦"。天神知如是所想而給沙門群飲水洗浴食物。所以說"在那裡"等。但上首苦行者如是思惟無差別普遍推廣而說"期望攝受"。以"伸手"這顯示只以伸手而如意成就。天神說意為她因自己福德微小而以慚愧不能說，但被再再逼迫而如是說。他意為給孤獨居士。工人的意為以工資作事的奴僕工人。平常飯工資意為平常應給飯工資。意思是那時雖因持齋不作事也給作事日應給飯工資，不比那少。在法句注依小誦者意說"為晚食來"，但這裡依長誦者意說"在中午為早食來"。某意為某工人，或結合爲某工作。因為中午時說"過半日"，以此顯示因只受持半日故稱為"半齋"。在法句注;

1.2 sāmāvatīvatthu) rattibhāgena upaḍḍhūposatho vutto, idha pana majjhanhikato paṭṭhāya divasabhāgeneva, tadavasesadivasarattibhāgena vā. Asamepi hi bhāge upaḍḍhasaddo pavattati. Tadahevāti aruṇuggamanakālaṃ sandhāya vuttaṃ.

『『Ghosopi kho dullabho lokasmiṃ yadidaṃ buddho』』ti sañjātapītipāmojjo. Tadahevāti kosambiṃ pattadivasato dutiyadivaseyeva. Turitātthāti turitā attha, sīghayāyino bhavathāti attho. Ehibhikkhupabbajjaṃ sandhāya 『『pabbajitvā』』ti vuttaṃ. Arahattanti catupaṭisambhidāsamalaṅkataṃ arahantabhāvaṃ. Tepi seṭṭhino sotāpattiphale patiṭṭhāya aḍḍhamāsamattaṃ dānāni datvā paccāgamma tayo vihāre kāresuṃ. Bhagavā pana devasikaṃ ekekasmiṃ vihāre vasati. Yassa ca vihāre vuttho, tasseva ghare piṇḍāya carati, tadā pana ghositassa vihāre viharati. Tena vuttaṃ 『『kosambiyaṃ viharati ghositārāme』』ti.

Bāhirasamayamattena upajjhāyo, na sāsane viya upajjhāyalakkhaṇena. Upecca parassa vācāya ārambhanaṃ bādhanaṃ upārambho, dosadassanavasena ghaṭṭananti attho. Tenāha 『『vādaṃ āropetukāmā hutvā』』ti. Vadanti nindāvasena kathenti etenāti hi vādo, doso, tamāropetukāmā upari patiṭṭhapetukāmā hutvāti attho. Kathamāropetukāmāti āha 『『iti kirā』』tiādi. Taṃ jīvaṃ taṃ sarīranti yaṃ vatthu jīvasaññitaṃ, tadeva sarīrasaññitaṃ. Idañhi 『『rūpaṃ attato samanupassatī』』ti vuttavādaṃ gahetvā vadanti. Rūpañca attānañca advayaṃ ekībhāvaṃ katvā samanupassanavasena, 『『satto』』ti vā bāhirakaparikappitaṃ attānaṃ sandhāya vadanti. Tathā hi vuttaṃ 『『idheva satto bhijjatī』』ti. Assāti samaṇassa gotamassa. Bhijjatīti nirudayavināsavasena vinassati. Tena jīvitasarīrānaṃ anaññattānujānanato, sarīrassa ca bhedadassanato. Na hettha yathā diṭṭhabhedavatā sarīrato anaññattā adiṭṭhopi jīvassa bhedo vutto, evaṃ adiṭṭhabhedavatā jīvato anaññattā sarīrassāpi abhedoti sakkā vattuṃ tassa bhedassa paccakkhasiddhattā, bhūtupādāyarūpavinimuttassa ca sarīrassa abhāvatoti iminā adhippāyenāha 『『ucchedavādo hotī』』ti.

Aññaṃ jīvaṃ aññaṃ sarīranti aññadeva vatthu jīvasaññitaṃ, aññaṃ sarīrasaññitaṃ. Idañhi 『『rūpavantaṃ attānaṃ samanupassatī』』tiādinayappavattavādaṃ gahetvā vadanti. Rūpabhedasseva diṭṭhattā , attani ca tadabhāvato 『『attā nicco』』ti ayamattho āpanno vāti iminā adhippāyenāha 『『satto sassato āpajjatī』』ti.

379-

我來為您直譯這段巴利文： 1.2. 娑摩婆提事說夜分半齋，但這裡從中午開始以晝分，或以餘下晝夜分。因為半字也用於不等分。即日意為關於明相升起時說。 "聲音也實難得於世間即是佛"而生喜悅。即日意為到達憍賒彌第二日。速意為速，意思是成為快速行者。關於隨佛出家而說"出家"。阿羅漢意為以四無礙解莊嚴的阿羅漢性。那些長者也住立預流果后施捨約半月而還造三園。但世尊每日住一園。在誰園住就在誰家乞食，但那時住在瞿私多園。所以說"住憍賒彌瞿私多園"。 依外道法成為依止師，不如教中依止師相。近而以他語起害為近誹，意思是以見過失而擊。所以說"欲令生誹"。以此說談論譭謗義為誹，過失，欲令生即欲令上立的意思。如何欲令生而說"如是據說"等。命即身意為凡名為命的事物即名為身的。因為這取"見色為我"所說的見而說。依見色和我非二一性，或關於外道所計我而說"有情"。如是說"有情在此滅"。他的意為沙門瞿曇的。滅意為以無生壞力而壞。因為允許命身非異，且見身壞。因為這裡如依見壞者身非異而說不見命的壞，如是不能說依不見壞者命非異而身也不壞，因為那壞現證成就，且無離大種所造色的身，以此意趣說"成斷見"。 異命異身意為完全異名為命的事物，異名為身的。因為這取"見我有色"等道理轉起的見而說。因為只見色壞，且我中無彼故"我常"義成就，以此意趣說"有情成常"。 379.

1. Tayidaṃ nesaṃ vañjhāputtassa dīgharassatādiparikappanasadisaṃ, tasmāyaṃ pañho ṭhapanīyo. Na hesa atthanissito, na dhammanissito, nādibrahmacariyako, na nibbidādiatthāya saṃvattati. Poṭṭhapādasuttañcettha nidassanaṃ. Taṃ tattha rājanimīlanaṃ katvā 『『tena hāvusosuṇāthā』』tiādinā satthā nesaṃ upari dhammadesanamārabhīti āha 『『atha bhagavā』』tiādi. Sassatucchedadiṭṭhiyo dve antā. Ariyamaggo majjhimā paṭipadā. Tassāyeva paṭipadāyāti micchāpaṭipadāya eva.

Saddhāpabbajitassāti saddhāya pabbajitassa 『『evamahaṃ ito vaṭṭadukkhato nissarissāmī』』ti pabbajjamupagatassa, tadanurūpañca sīlaṃ pūretvā paṭhamajjhānena samāhitacittassa. Etanti kilesavaṭṭaparivuddhidīpanaṃ 『『taṃ jīvaṃ taṃ sarīra』』ntiādikaṃ diṭṭhisaṃkilesanissitavacanaṃ. Nibbicikiccho na hotīti dhammesu tiṇṇavicikiccho na hoti, tattha tattha āsappanaparisappanavasena pavattatīti attho.

Etamevaṃjānāmīti yena so bhikkhu paṭhamaṃ jhānaṃ upasampajja viharati, etaṃ sasampayuttaṃ dhammaṃ 『『mahaggatacitta』』nti evaṃ jānāmi. Tathā hi vuttaṃ 『『mahaggatacittametanti saññaṃ ṭhapesi』』nti. No ca evaṃ vadāmīti yathā diṭṭhigatikā taṃ dhammajātaṃ sanissayaṃ abhedato gaṇhantā 『『taṃ jīvaṃ taṃ sarīra』』nti, tadubhayaṃ vā bhedato gaṇhantā 『『aññaṃ jīvaṃ añña sarīra』』nti attano micchāgāhaṃ pavedenti, evamahaṃ na vadāmi tassa dhammassa supariññātattā. Tenāha 『『atha kho』』tiādi. Bāhirakā yebhuyyena kasiṇajjhānāni eva nibbattentīti vuttaṃ 『『kasiṇaparikammaṃ bhāventassā』』ti. Yasmā bhāvanānubhāvena jhānādhigamo, bhāvanā ca pathavīkasiṇādisañjānanamukhena hotīti katvā saññāsīsena niddisīyati, tasmā 『『saññābalena uppanna』』nti āha. Tena vuttaṃ 『『pathavīkasiṇameko sañjānātī』』tiādi. Yasmā pana bhagavatā tattha tattha vāre 『『atha ca panāhaṃ na vadāmī』』ti vuttaṃ, tasmā bhagavato vacanamupadesaṃ katvā na vattabbaṃ kiretaṃ kevalinā uttamapurisenāti adhippāyena 『『na kallaṃ tasseta』』nti āhaṃsu, na sayaṃ paṭibhānenāti dassetuṃ 『『maññamānā vadantī』』ti vuttaṃ. Sesaṃ anantarasutte vuttanayattā, pākaṭattā ca suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā jāliyasuttavaṇṇanāya līnatthapakāsanā.

Jāliyasuttavaṇṇanā niṭṭhitā.

1. Mahāsīhanādasuttavaṇṇanā

Acelakassapavatthuvaṇṇanā

我來為您直譯這段巴利文： 380. 這是他們如石女子長短等計度，所以這問題應舍置。因為這不依義，不依法，非初梵行，不導向厭離等義。這裡波吒波陀經為例證。在那裡作王閉目后以"因此諸友請聽"等導師為他們開始上面法教而說"於是世尊"等。常斷見為二邊。聖道為中道。只在那道意為只在邪道。 信出家的意為以信出家"如是我將從此輪迴苦出離"而趣出家，且圓滿如其相應戒而以初禪定心者。這意為顯示煩惱輪增長的"命即身"等依見染污語。不度疑意為不成為于諸法度疑，意思是于處處以望求遍求力轉起。 如是知這意為彼比丘初入住初禪，如是知這俱生法為"廣大心"。如是說"置廣大心想"。我不如是說意為如見取者執取那有依法無差別說"命即身"，或執取彼二有差別說"異命異身"而表自邪執，我不如是說因為善遍知那法。所以說"然而"等。外道多數只生起遍禪而說"修遍加行者"。因為依修力得禪，且修依地遍等想知門而作，取想為首而說，所以說"以想力生"。所以說"一想知地遍"等。但因世尊在處處分說"然而我不說"，所以依世尊語為教示而以"這不應理於他"意趣說非自慧，為顯示此而說"思量而說"。余因如前經所說道理，且明顯故極易知。 如是在吉祥光凈長部注中顯示最細妙深難解義、生廣大極凈慧辯的善光凈名隱義顯示惹利經注的隱義顯示。 惹利經注畢。 8. 大獅子吼經注 裸形迦葉事注;

1. Evaṃ jāliyasuttaṃ saṃvaṇṇetvā idāni mahāsīhanādasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, jāliyasuttassānantaraṃ saṅgītassa suttassa mahāsīhanādasuttabhāvaṃ vā pakāsetuṃ 『『evaṃ me sutaṃ…pe… uruññāyaṃ viharatīti mahāsīhanādasutta』』nti āha. Etadeva nāmanti yasmiṃ raṭṭhe taṃ nagaraṃ, tassa raṭṭhassapi yasmiṃ nagare bhagavā vihāsi, tassa nagarassapi 『『uruññā』』tveva nāmaṃ, tasmā uruññāyanti uruññānāmajanapade uruññānāmanagareti āvuttiādinayena attho veditabbo. Iminā imamatthaṃ dasseti – na sabbattha niyatapulliṅgaputhuvacanāva janapadavācī saddā, katthaci aniyatapulliṅgaputhuvacanāpi yathā 『『āḷaviyaṃ viharatī』』ti (pāci. 84, 89) keci janapadamevatthaṃ vadanti, taṃ apanetuṃ 『『bhagavā hī』』tiādi vuttaṃ. Ramaṇīyoti manoharabhūmibhāgatāya, chāyūdakasampattiyā, janavivittatāya ca manoramo. Migānaṃ abhayaṃ deti etthāti migadāyo. Tenāha 『『so』』tiādi. Celaṃ vatthaṃ, taṃ natthi assāti aceloti vuttaṃ 『『naggaparibbājako』』ti. Nāmanti gottanāmaṃ. Tapanaṃ santapanaṃ kāyassa khedanaṃ tapo, so etassa atthīti tapassī. Yasmā tathābhūto tapaṃ nissito, tapo ca taṃ nissito hoti, tasmā 『『tapanissitaka』』nti āha. Muttācārādīti ettha ādisaddena parato pāḷiya (dī. ni. 1.397) māgatā hatthāpalekhanādayo saṅgahitā. Lūkhaṃ pharusaṃ sādhusammatācāravirahato apasādanīyaṃ ājīvati vattatīti lūkhājīvīti aṭṭhakathāmuttakanayo. Uppaṇḍetīti uhasanavasena paribhāsati. Upavadatīti avaññāpubbakaṃ apavadati. Tena vuttaṃ 『『hīḷeti vambhetī』』ti. 『『Hetumhi ñāṇaṃ dhammapaṭisambhidā』』tiādīsu viya dhammasaddo hetupariyāyoti āha 『『kāraṇassa anukāraṇa』』nti. Tathāvuttasaddatthoyevettha kāraṇasaddassa hetubhāvato. Atthavasā payutto hi saddapayogo. Soyeva ca saddattho parehi vuccamāno anukāraṇaṃ tadanurūpaṃ tassadisaṃ vā tato pacchā vā vuttakāraṇabhāvato. Parehīti yesaṃ tumhehi idaṃ vuttaṃ, tehi parehi. Vuttakāraṇenāti yathā tehi vuttaṃ, tathā ce tumhehi na vuttaṃ, evaṃ sati tehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā tato paraṃ tassa anuvādo vā koci appamattakopi viññūhi garahitabbaṃ kāraṇaṃ ṭhānaṃ nāgaccheyya, kimevaṃ nāgacchatīti yojanā. 『『Idaṃ vuttaṃ hotī』』tiādinā tadevatthaṃ saṅkhepato dasseti.

2. Idāni yaṃ vibhajjavādaṃ sandhāya bhagavatā 『『na mete vuttavādino』』ti saṅkhepena vatvā taṃ vibhajitvā dassetuṃ 『『idhāhaṃ kassapā』』tiādi vuttaṃ, taṃ vibhāgena dassento 『『idhekacco』』tiādimāha. Bhagavā hi niratthakaṃ anupasamasaṃvattanikaṃ kāyakilamathaṃ 『『attakilamathānuyogo dukkho anariyo anatthasaṃhito』』tiādinā (saṃ. ni. 5.1081; mahāva. 13). Garahati, sātthakaṃ pana upasamasaṃvattanikaṃ kāyakilamathaṃ 『『āraññiko hoti, paṃsukūliko hotī』』tiādinā (a. ni. 5.181, 182; pari. 325) vaṇṇeti. Appapuññatāyāti apuññatāya. Appasaddo cettha 『『dvattichadanassa pariyāyaṃ appaharite ṭhitena adhiṭṭhātabba』』ntiādīsu (pāci. 135) viya abhāvattho. Micchādiṭṭhibhāvato kammaphalaṃ paṭikkhipantena 『『natthi dinna』』ntiādinā (dī. ni. 1.171; ma. ni. 1.445; 2.94, 225; 3.91, 116, 136; saṃ. ni. 3.210; a. ni. 3.118;

我來為您直譯這段巴利文： 381. 如是註釋惹利經后，現在註釋大獅子吼經時，為顯明依次第得註釋處，或顯明在惹利經后結集的經為大獅子吼經而說"如是我聞...住優樓尼為大獅子吼經"。正是此名意為無論彼城在何邦，彼邦和世尊所住彼城都名為"優樓尼"，所以"優樓尼"意為優樓尼名邦優樓尼名城，應知以回覆等道理義。以此顯示此義：不是所有處國名詞都是定陽性複數，有處不定陽性複數如"住阿羅毗"。某些說只是國義，為除此說"因為世尊"等。可意意為因為地域可意性、具足蔭水、遠離人故可意。在此給鹿無畏為鹿園。所以說"它"等。衣為衣服，他無此為無衣而說"裸形遊行者"。名意為姓名。燒為燒熱身體疲勞為苦行，他有此為苦行者。因為如是依苦行，且苦行依他，所以說"依苦行者"。解放行等中等字包含后經中出現的用手舔等。活命粗惡粗暴因無善認可行而可呵責為粗活命者為義釋外義。輕蔑意為以嘲笑力罵辱。誹謗意為以輕視前行誹謗。所以說"輕視譭謗"。如"因中慧為法無礙解"等法字為因同義而說"因的隨因"。如是說的字義即在此為因義的因性。因為字用依義力。那字義即為他說隨因為如其相應或類似或后說因性。他們意為你們對此所說之彼等。以所說因意為如果你們不如他們所說如是說，如是以他們所說因有因你們的說或此後其隨說有智者可呵責因處少許也不應來，為何如是不來的結合。以"這是所說"等略顯彼義。 382. 現在關於分別說而世尊略說"他們不如說者"后為分別顯示而說"此中迦葉"等，顯示以分別而說"此一類"等。因為世尊以"自苦行是苦非聖無義相應"等呵責無義不寂滅導致身疲勞，但以"成為林住者，成為糞掃衣者"等讚歎有義寂滅導致身疲勞。以少福意為以無福。且此少字如"二三覆次第應在少生處立"等義為無。因為邪見性以"無施"等否定業果。

10.176; dha. sa. 1221; vibha. 907) micchādiṭṭhiṃ purakkhatvā jīvitavuttihetu tathā tathā duccaritapūraṇaṃ sandhāya 『『tīṇi duccaritāni pūretvā』』ti vuttaṃ.

Bhiyyosomattāyāti mattato atirekaṃ. 『『Bhiyyoso』』ti hi idaṃ bhiyyosaddena samānatthaṃ nepātikaṃ. Anesanavasenāti kohaññe ṭhatvā asantaguṇasambhāvanicchāya yathā tathā tapaṃ katvā anesitabbamesanāvasena micchājīvenāti attho. Yathāvuttanayena jīvitavuttihetu tīṇi duccaritāni pūretvā.Ime dveti 『『appapuñño, puññavā』』ti ca vutte duccaritakārino dve puggale.

Dutiyanaye ime dveti 『『appapuñño, puññavā』』ti ca vutte sucaritakārino dve puggale.

Paṭhamadutiyanayesu vuttanayeneva tatiyacatutthanayesupi yathākkamaṃ attho veditabbo. Paṭhamatatiyanayesu cettha ahetukaakiriyavādino. Dutiyacatutthanayesu pana kammakiriyavādinoti daṭṭhabbaṃ. Appadukkhavihārīti appakaṃ dukkhena vihārī. Bāhirakācārayuttoti sāsanācārato bāhirakena titthiyācārena yutto. Attānaṃ sukhetvāti adhammikena anesanāya laddhapaccayanimittena sukhena attānaṃ sukhetvā sukhaṃ katvā, 『『sukhe ṭhapetvā』』ti adhunā pāṭho.

『『Na dāni mayā sadiso atthī』』tiādinā taṇhāmānadiṭṭhisaṅkhātānaṃ tissannaṃ maññanānaṃ vasena duccaritapūraṇamāha. Lābhasakkāraṃ vā uppādento tīṇi duccaritāni puretvāti sambandho. Micchādiṭṭhivasenāti 『『natthi kāmesu doso』』ti evaṃ pavattamicchādiṭṭhivasena. Paribbājikāyāti bāhirapabbajjamupagatāya tāpasadārikāya, channaparibbājikāya ca. 『『Aparo』』ti etthāpi hi 『『tāpaso vā channaparibbājako vā』』ti adhikāro. Daharāyāti taruṇāya. Mudukāyāti sukhumālāya. Lomasāyāti tanutambalomatāya appalomavatiyā. Lomaṃ etissā atthīti lomasā. Liṅgattayepi hi sa-paccayena padasiddhimicchanti saddavidū. Kāmesūti vatthukāmesu. Pātabbatanti paribhuñjitabbaṃ. Paribhogattho hettha pā-saddo, tabbasaddo ca bhāvasādhano. Tā-saddo pana sakatthe yathā 『『devatā』』ti, pātabbatanti vā paribhuñjanakataṃ, kattusādhano cettha tabbasaddo yathā uparipaṇṇāsake pañcattayasutte 『『ye hi keci bhikkhave samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapentī』』ti (ma. ni. 3.24) tathā hi tadaṭṭhakathāyaṃ vuttaṃ 『『vijānātīti viññātabbaṃ, diṭṭhasutamutaviññātamattena pañcadvārikasaññāpavattimattenāti ayañhi ettha attho』』ti, (ma. ni. aṭṭha. 3.24) taṭṭīkāyañca 『『yathā niyyantīti niyyānikāti bahulaṃ vacanato kattusādhano niyyānikasaddo, evaṃ idha viññātabbasaddoti āha 『vijānātīti viññātabba』nti,』』 tā-saddo pana bhāve. Assādiyamānapakkhe ṭhito kilesakāmopi vatthukāmapariyāpannoyeva, tasmā tesu yathāruci paribhuñjantoti attho.

Idanti nayacatukkavasena vuttaṃ atthappabhedavibhajanaṃ. 『『Titthiyavasena āgataṃ aṭṭhakathāyaṃ tathā vibhattattā』』ti (dī. ni. ṭī.

我來為您直譯這段巴利文： 10.176. 以邪見為首為活命因如是如是圓滿惡行關係說"圓滿三惡行"。 更多量意為比量超過。因為這"更"字與"更多"字同義為不變詞。以非求意為住于欺詐以愿求無德性隨意作苦行以不應求求力以邪命的意思。如所說道理為活命因圓滿三惡行。這二意為說"少福、有福"兩惡行作者補特伽羅。 第二道理中這二意為說"少福、有福"兩善行作者補特伽羅。 在第一第二道理中如所說道理在第三第四道理中也應依次知義。應見這裡第一第三道理中為無因無作說者。但第二第四道理中為業作說者。少苦住者意為以少苦而住者。相應外行意為與教外外道行相應。令自樂意為以非法非求所得緣為因的樂令自樂作樂，現在讀為"令住樂"。 以"現在無等我者"等說依渴愛慢見名三慢力圓滿惡行。或生利養恭敬而圓滿三惡行的結合。以邪見力意為以"欲無過"如是轉邪見力。女意為趣外出家的苦行女和密行女。因為"其他"中也承前"或苦行者或密行者"。年少意為青年。柔意為細嫩。有毛意為細紅毛性少毛者。她有毛為有毛。因為語法家愿在三性中以sa詞尾成語。在欲中意為在事欲中。應飲意為應受用。因為這裡飲字為受用義，tabba字為抽像名詞。但tā字如"天神"為自義，或應飲為受用性，這裡tabba字為能詞如上分五十經三五經"諸比丘，任何沙門或婆羅門以見聞覺知所成量施設得此處"。如是在彼義釋說"知為應知，以見聞覺知量即以五門想轉量因為這是這裡義"。在彼疏說"如出離為出離以多說故出離字為能詞，如是這裡應知字"故說"知為應知"，但tā字為抽像。煩惱欲住在染著分也攝入事欲，所以意為在彼等隨欲受用。 這意為依四道理所說義差別分別。"依外道入因義釋如是分別"。;

1.382) ācariyena vuttaṃ, tathāyeva pana pāḷiyampi vibhattanti veditabbaṃ. Sāsanepīti imasmiṃ sāsanepi.

Kathaṃ labbhatīti āha 『『ekacco hī』』tiādi. Yasmā na labhati, tasmā anesanaṃ katvātiādinā yojetabbaṃ. Arahattaṃ vā attani asantaṃ 『『atthi me』』ti yathārutaṃ paṭijānitvā. Sāmantajappanapaccayapaṭisevanairiyāpathasannissitasaṅkhātāni tīṇi vā kuhanavatthūni paṭisevitvā.

Tādisovāti dhutaṅga (visuddhi. 1.22; theragā. aṭṭha. 2.844 ādayo) samādānavasena lūkhājīvī eva. Anesanavasenāti nidassanamattaṃ. 『『Arahattapaṭijānanenā』』tiādipi hi vattabbaṃ.

Dullabhasukho bhavissāmi duggatīsu upapattiyāti adhippāyo. Asakkontoti ettha antasaddo bhāvalakkhaṇe, asakkuṇamāne satīti attho.

383.Asukaṭṭhānatoti asukabhavato. Āgatāti upapattivasena idhāgatā. Idāni gantabbaṭṭhānañcāti upapattivaseneva āyatiṃ gamitabbabhavañca. Tatoti atītabhavato. Puna upapattinti āyatiṃ anantarabhave puna upapattiṃ, tato anantarabhavepi puna upapattinti punappunaṃ nibbattiṃ. Kena kāraṇena garahissāmīti ettha yathābhūtamajānanto icchādosavasena yaṃ kiñci garaheyya, na tathā cāhaṃ, ahaṃ pana yathābhūtaṃ jānanto sabbampetaṃ kena kāraṇena garahissāmi, sabbassapetassa tapassa garahāya kāraṇaṃ natthīti imamadhippāyaṃ dassento 『『garahitabbamevā』』tiādimāha. Bhaṇḍikanti puṭabhaṇḍikaṃ. Upamāpakkhe parisuddhatāya dhotaṃ, tathā adhotañca, upameyyapakkhe pana pasaṃsitabbaguṇatāya dhotaṃ parisuddhaṃ, tathā adhotañcāti attho. Tamatthanti garahitabbassa ceva garahaṇaṃ, pasaṃsitabbassa ca pasaṃsanaṃ.

我來為您直譯這段巴利文： 1.382. 阿阇黎說，但應知在經中也如是分別。在教中也意為在此教中也。 如何得而說"因為一類"等。因為不得，所以應結合以"作非求"等。或在自身無阿羅漢性而如聽聞承認"我有"。或受用名為近誦、緣、依威儀三欺詐事。 如是者意為只以受持頭陀行力粗活命者。以非求力意為只是示例。因為也應說"以承認阿羅漢性"等。 意圖為將在惡趣生而成為難得樂。不能意為在此中意為性相,意思是在不能時。 383. 從某處意為從某有。來意為依生而來此。現在應去處意為只依生而未來應去有。從那意為從過去有。再生意為未來次有再生,從那次有也再生即再再生。以何因呵責在此顯示此意趣"若不知如實則依欲瞋力隨意呵責,我不如是,但我知如實以何因呵責這一切,這一切苦行無呵責因"而說"只應呵責"等。包意為包裹物。在譬喻分中以清凈性為洗,如是不洗,但在所譬分中以應贊德性為洗清凈,如是不洗的意思。彼義意為呵責應呵責者,讚歎應讚歎者。

1. Diṭṭhadhammikassa, samparāyikassa ca atthassa sādhanavasena pavattiyā garukattā na koci na sādhūti vadati. Pañcavidhaṃ veranti pāṇātipātādipañcavidhaveraṃ. Tañhi pañcavidhassa sīlassa paṭipakkhabhāvato, sattānaṃ verahetutāya ca 『『vera』』nti vuccati, tato eva ca taṃ na koci 『『sādhū』』ti vadati tathā diṭṭhadhammikādiatthānamasādhanato, sattānaṃ sādhubhāvassa dūsanato ca. Na nirundhitabbanti rūpaggahaṇe na nivāretabbaṃ. Dassanīyadassanattho hi cakkhupaṭilābhoti tesamadhippāyo. Ayameva nayo sotādīsupi. Yadaggena tesaṃ pañcadvāre asaṃvaro sādhu, tadaggena tattha saṃvaro na sādhūti adhippāyo hotīti āha 『『puna…pe… asaṃvara』』nti.

Ayamettha aṭṭhakathāto aparo nayo – yaṃ te ekaccaṃ vadanti 『『sādhū』』ti te 『『eke samaṇabrāhmaṇā』』ti vuttā titthiyā yaṃ attakilamathānuyogādiṃ 『『sādhū』』ti vadanti, taṃ mayaṃ na 『『sādhū』』ti vadāma. Yaṃ te…pe… 『『na sādhū』』ti yaṃ pana te anavajjapaccayaparibhogaṃ, sunivatthasupārutādisammāpaṭipattiñca 『『na sādhū』』ti vadanti, taṃ mayaṃ 『『sādhū』』ti vadāmāti.

Iti yaṃ paravādamūlakaṃ catukkaṃ dassitaṃ, tadeva puna sakavādamūlakaṃ catukkaṃ katvā dassitanti viññāpetuṃ 『『eva』』ntiādi vuttaṃ. Yañhi kiñci kenaci samānaṃ, tenapi taṃ samānameva. Yañca kiñci kenaci asamānaṃ, tenapi taṃ asamānamevāti āha 『『samānāsamānata』』nti. Ettha ca samānatanti samānatāmattaṃ. Anavasesato hi pahātabbadhammānaṃ pahānaṃ, upasampādetabbadhammānaṃ upasampādanañca sakavādeva dissati, na paravāde. Tena vuttaṃ 『『tyāhaṃ upasaṅkamitvā evaṃ vadāmī』』tiādi. Sakavādaparavādānurūpaṃ vuttanayena pañcasīlādivaseneva attho veditabbo.

Samanuyuñjāpanakathāvaṇṇanā

我來為您直譯這段巴利文： 384. 因為以現法和來世義成就力轉起重性無人不說"善"。五種怨意為殺生等五種怨。因為那是五種戒的對敵性，且為眾生怨因故說"怨"，正因如此無人說它"善"因為不成就現法等義，且因污損眾生善性。不應遮意為不應遮於色取。因為得眼為見可見義為他們意趣。這也是在耳等中道理。以彼等說五門不律儀為善，以此說在彼律儀非善為意趣而說"再...不律儀"。 這裡從義釋另一道理 - 他們某些說"善"，彼等說"某些沙門婆羅門"的外道對自苦行等說"善"，我們不說"善"。他們...非善意為但他們對無過緣受用、善著衣善披衣等正行說"非善"，我們說"善"。 如是為顯明所顯示依他說為本的四法，那也再作為自說為本的四法而顯示而說"如是"等。因為任何與某物相同，以彼也是與它相同。任何與某物不同，以彼也是與它不同而說"同不同性"。這裡且同性意為僅同性。因為應斷法的無餘斷，應得法的獲得只在自說中見，不在他說中。所以說"我往詣彼等如是說"等。應依自說他說相應如所說道理只以五戒等知義。 共問令語釋

385.Antamiti āṇattiyaṃ pañcamīattanopadaṃ. Laddhiṃ pucchantoti 『『kiṃ samaṇo gotamo saṃkilesadhamme anavasesaṃ pahāya vattati, udāhu pare gaṇācariyā, ettha tāva attano laddhiṃ vadehī』』ti evaṃ paṭiññātaṃ siddhantaṃ pucchanto. Kāraṇaṃ pucchantoti 『『samaṇova gotamo saṃkilesadhamme anavasesaṃ pahāya vattatī』』ti vutte 『『kāraṇenapi etamatthaṃ gāhayā』』ti evaṃ hetuṃ pucchanto. Ubhayaṃ pucchantoti 『『idaṃ nāmettha kāraṇa』』nti kāraṇaṃ vatvā paṭiññāte atthe sādhiyamāne anvayato, byatirekato ca kāraṇaṃ samatthetuṃ sadisāsadisappabhedaṃ upamodāharaṇadvayaṃ pucchanto. Apica hetupamodāharaṇavasena tilakkhaṇasampattiyā yathāpaṭiññāte atthe sādhite sammadeva anu pacchā bhāsanto nigamentopi samanubhāsati nāmāti veditabbaṃ. 『『Upasaṃharitvā』』ti pāṭhaseso. 『『Kiṃ te』』tiādi upasaṃharaṇākāradassanaṃ . Dutiyapadepīti 『『saṅghena vā saṅgha』』nti padepi. Vacanasesaṃ, upasaṃharaṇākārañca sandhāya 『『eseva nayo』』ti vuttaṃ.

Tamatthanti taṃ pahātabbadhammānaṃ anavasesaṃ pahāya vattanasaṅkhātaṃ, samādātabbadhammānaṃ anavasesaṃ samādāya vattanasaṅkhātañca atthaṃ. Yojetvāti akusalādipadehi yojetvā. Akosallasambhūtādiatthena akusalā ceva tatoyeva akusalāti ca saṅkhātā,saṅkhātasaddo cettha ñātattho, koṭṭhāsattho ca yujjatīti āha 『『ñātā, koṭṭhāsaṃ vā katvā ṭhapitā』』ti, purimena cettha padena ekantākusale vadati, pacchimena taṃ sahagate, tappaṭipakkhiye ca. Evañhi koṭṭhāsakaraṇena ṭhapanaṃ upapannaṃ hoti. Akusalapakkhikabhāvena hi vavatthāpanaṃ koṭṭhāsakaraṇaṃ. Avajjasaddo dosattho gārayhapariyāyattā, a-saddassa ca tabbhāvavuttitoti āha 『『sadosā』』ti. Ariyā nāma niddosā. Ime pana akusalā kathañcipi niddosā na hontīti niddosaṭṭhena ariyā bhavituṃ nālaṃ asamatthā.

386-

我來為您直譯這段巴利文： 385. 命令中antami為第五位中間語尾。問見解意為如是問承認的成就"沙門瞿曇滅盡染污法而行，還是其他眾師，在此且說你的見解"。問因意為說"只有沙門瞿曇滅盡染污法而行"時如是問因"以因也令取此義"。問二者意為說"這即是此中因"后在證明承認義時從順理、違理以因成立而問相似不相似差別二譬喻。且應知依因譬喻力以三相成就在如承認義證明后正確隨後說結論也名共問。"帶來"為余文。"什麼你"等為顯示帶來相。在第二句中也意為在"僧團或僧團"句中也。關於語余和帶來相說"如是道理"。 彼義意為彼名為滅盡應斷法而行，和名為具足應取法而行的義。結合意為與不善等語結合。以非善巧生等義為不善且由此名為不善，且名為字這裡適合已知義和部分義而說"已知，或作部分而置"，且這裡以前句說一向不善，以後句說俱生和對立。如是以作部分而置成就。因為以不善分確立為作部分。過失字為過義因為是可呵同義，且a字為有彼轉義而說"有過"。聖名為無過。但這些不善如何也不成為無過故以無過義不能成為聖不能。 386.

392.『『Ya』』nti etaṃ kāraṇe paccattavacananti dasseti 『『yenā』』ti iminā. Yaṃ vā panāti asambhāvanāvacanametaṃ, yaṃ vā pana kiñcīti attho. Pahāya vattantīti ca atthavasā puthuvacanavipariṇāmoti vuttaṃ 『『yaṃ vā taṃ vā appamattakaṃ pahāya vattantī』』ti. Gaṇācariyā cettha pūraṇamakkhaliādayo. Satthupabhavattā saṅghassa saṅghasampattiyāpi satthusampatti vibhāvīyatīti āha 『『saṅgha…pe… siddhito』』ti, sā pana pasaṃsā pasādahetukāti pasādamukhena taṃ dassetuṃ 『『pasīdamānāpī』』tiādi vuttaṃ. Tattha sampiṇḍanatthena pi-saddena appasīdamānāpi evameva na pasīdantīti sampiṇḍeti. Yathā hi anvayato satthusampattiyā sāvakesu, sāvakasampattiyā ca satthari pasādo samuccīyati, evaṃ byatirekato satthuvipattiyā sāvakesu, sāvakavipattiyā ca satthariappasādoti daṭṭhabbaṃ. 『『Tathā hī』』tiādi tabbivaraṇaṃ. Sarīrasampattinti rūpasampattiṃ, rūpakāyapāripūrinti attho. Rūpappamāṇe satte sandhāya idaṃ vuttaṃ, 『『dhammadesanaṃ vā sutvā』』ti idantu ghosappamāṇe, dhammappamāṇe ca, 『『bhikkhūnaṃ panācāragocara』』ntiādiṃ pana dhammappamāṇe, lūkhappamāṇe ca. Ācāragocarādīhi dhammo, sammāpaṭipattiyā lūkho ca hoti . Tasmā 『『bhavanti vattāro』』ti paṭhamapade rūpappamāṇā, ghosappamāṇā, dhammappamāṇā ca, dutiyapade dhammappamāṇāva yojetabbā. Kīvarūpoti kittakajātiko. Yā saṅghassa pasaṃsāti ānetvā sambandho, ayameva vā pāṭho.

Tattha yā buddhānaṃ, buddhasāvakānameva ca pāsaṃsatā, aññesañca tadabhāvo jotito, taṃ viratippahānasaṃvaruddesavasena nīharitvā dassento 『『ayamadhippāyo』』tiādimāha. Tattha setughātaviratiyā ariyamaggasampayuttattā 『『sabbena sabbaṃ natthī』』ti vuttaṃ. Aṭṭhasamāpattivasena vikkhambhanappahānamattaṃ, vipassanāmattavasena tadaṅgappahānamattanti yathālābhaṃ yojetabbaṃ. Vipassanāmattavasenāti ca 『『anicca』』nti vā 『『dukkha』』nti vā vividhaṃ dassanamattavasena, na pana nāmarūpavavatthānapaccayapariggaṇhanapubbakaṃ lakkhaṇattayaṃ āropetvā saṅkhārānaṃ sammasanavasena. Nāmarūpaparicchedo, hi anattānupassanā ca bāhirakānaṃ natthi. Itarāni samucchedapaṭippassaddhinissaraṇappahānāni tīṇi sabbena sabbaṃ natthi maggaphalanibbānattā. Lokiyapañcasīlato añño sabbopi sīlasaṃvaro, 『『khamo hoti sītassa uṇhassā』』tiādinā (ma. ni. 1.24; 3.159; a. ni. 4.114) vutto suparisuddho khantisaṃvaro, 『『paññāyete pidhiyyare』』tiādinā (su. ni. 1041; cūḷani. 60) vutto kilesānaṃ samucchedako maggañāṇasaṅkhāto ñāṇasaṃvaro, manacchaṭṭhānaṃ indriyānaṃ pidahanavasena pavatto suparisuddho indriyasaṃvaro, 『『anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā』』tiādinā (dī. ni. 2.403; ma. ni. 1.135; saṃ. ni.

我來為您直譯這段巴利文： 392. 以"以何"這顯示"ya"這是因中主格。或任何意為不想言，意思是或任何什麼。但"舍離而住"依義力為複數變化而說"舍離任何一點而住"。這裡眾師為富蘭那末迦利等。因為僧團源於導師故以僧團圓滿也顯導師圓滿而說"僧團...成就"，但那讚歎為信因故以信顯示它而說"正信"等。其中以合義pi字合"不信也如是不信"。應見如從順理以導師圓滿於諸聲聞、以聲聞圓滿於導師生信,如是從違理以導師過失於諸聲聞、以聲聞過失於導師不信。"如是"等為彼解說。身圓滿意為色圓滿,意思是色身圓滿。這依色量眾生說,"或聞法教"此依聲量和法量,"但諸比丘行境"等依法量和粗量。以行境等為法,以正行為粗。所以"有說者"在第一句中應結合色量、聲量和法量,在第二句中只法量。何形意為何種類。引入結合"何僧團讚歎",或這即是讀法。 其中顯明諸佛與佛弟子的可讚性,及他人無此,顯示以遠離、斷、律儀說而說"此意趣"等。其中因為道斷遠離與聖道相應故說"一切無"。以八定力只鎮伏斷,以毗婆舍那力只暫斷應隨得結合。且以毗婆舍那力意為以"無常"或"苦"等種種見力,但非以名色決定、觀緣為前行置三相觀行諸行力。因為外道無名色區別和無我觀。其他斷絕、止息、出離三斷一切無因為是道果涅槃。除世間五戒外一切戒律儀,如"耐寒熱"等所說極清凈忍律儀,如"以慧此等遮"等所說煩惱斷絕名為道智的智律儀,依遮意根第六諸根轉起的極清凈根律儀,如"為未生諸惡不善法不生"等。;

5.8; vibha. 205) vutto sammappadhānasaṅkhāto vīriyasaṃvaroti imaṃ saṃvarapañcakaṃ sandhāya 『『sesaṃ sabbena sabbaṃ natthī』』ti vuttaṃ.

『『Pañca kho panime pātimokkhuddesā』』tiādinā yathāvuttasīlasseva puna gahaṇaṃ sāsane sīlassa bahubhāvaṃ dassetvā tadekadese eva paresaṃ avaṭṭhānadassanatthaṃ. 『『Uposathuddesā』』ti adhunā pāṭho. Paññāyatīti patiṭṭhitabhāvena pākaṭo hoti, tasmā mayā hi…pe… natthīti yojetabbaṃ. Sīhanādanti seṭṭhanādaṃ, abhītanādaṃ kenaci appaṭivattiyavādaṃ. Yaṃ pana vadanti –

『『Uttarasmiṃ pade byaggha-puṅgavosabhakuñjara;

Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā』』ti.

Taṃ yebhuyyavasenāti daṭṭhabbaṃ.

Ariyaaṭṭhaṅgikamaggavaṇṇanā

1. 『『Ayaṃ pana yathāvutto mama vādo aviparītova, tassevaṃ aviparītabhāvo imaṃ maggaṃ paṭipajjitvā aparappaccayato jānitabbo』』ti evaṃ aviparītabhāvāvabodhanatthaṃ. Pāḷiyaṃ 『『atthi kassapā』』tiādīsu ayaṃ yojanā – yaṃ maggaṃ paṭipanno sāmaṃyeva attapaccakkhato evaṃ ñassati dakkhati 『『samaṇo gotamo vadanto yuttapattakāle tathabhāvato bhūtaṃ, ekaṃsena hitāvahabhāvato atthaṃ, dhammato anapetattā dhammaṃ, vinayayogato, paresañca vinayanato vinayaṃ vadatī』』ti, so mayā sayaṃ abhiññā sacchikatvā pavedito sakalavaṭṭadukkhanissaraṇabhūto atthi kassapa maggo, tassa ca adhigamūpāyabhūtā pubbabhāgapaṭipadāti, tena 『『samaṇo gotamo ime dhamme anavasesaṃ pahāya vattatī』』tiādi nayappavatto vādo kenaci asampakampito yathābhūta sīhanādoti dasseti. Dakkhatīti cettha ssati-saddena padasiddhi 『『yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ karissatī』』tiādīsu viya.

『『Evametaṃ yathābhūtaṃ sammappaññāya passatī』』tiādi suttapadesu (a. ni. 3.134) viya ca maggañca paṭipadañca ekato katvā dassento. 『『Ayamevā』』ti sāvadhāraṇavacanaṃ maggassa puthubhāvapaṭikkhepatthaṃ, sabbaariyasādhāraṇabhāvadassanatthaṃ, sāsane pākaṭabhāvadassanatthañca. Tenāha 『『ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā』』ti (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 5.367, 384).

『『Eseva maggo natthañño, dassanassa visuddhiyā』』ti, (dha. pa. 274) –

『『Ekāyanaṃ jātikhayantadassī,

Maggaṃ pajānāti hitānukampī;

Etena maggena atariṃ su pubbe,

Tarissanti ye ca taranti ogha』』nti. (saṃ. ni. 5.384, 409; cūḷani. 107, 211; netti. 170) ca –

Sabbesu ceva suttapadesesu, abhidhammapadesesu (vibha. 355) ca ekovāyaṃ maggo pākaṭoti.

Tapopakkamakathāvaṇṇanā

我來為您直譯這段巴利文： 5.8. 如"此等五波羅提木叉誦"等再取如是說戒為顯教中戒多,且顯他人只住其一分。現在讀為"布薩誦"。顯現意為以住立性明顯,所以應結合"因為我...無"。獅子吼意為最勝吼,無所畏吼為任何不可反駁說。但他們說： "在上句中虎、 牡牛、公牛、象; 獅、豹、龍等, 在男性為最勝義境。" 那應見依多分。 聖八支道釋 393. "但這如是說我說無顛倒,其如是無顛倒性應行此道不依他知"如是爲了解無顛倒性。在經中"有迦葉"等中這結合 - 行何道自己親證將如是知見"沙門瞿曇說在應說時因如實性為真實,因一向有益性為義,因不離法性為法,因相應律與化導他人故為律",彼為我自通達作證宣說成為出離一切輪迴苦有迦葉道,及其證得方便成為前分行道,以此"沙門瞿曇滅盡此等法而住"等道理轉起說不為任何動搖如實獅子吼而顯示。這裡知以ssati字成語如"聲聞將知或將見或將證"等。 如"如是以正慧見此如實"等經句中顯示合一道與行道。"只此"限定語為遮道多性,顯一切聖共性,及顯教中明顯性。所以說"諸比丘,這是眾生清凈一乘道"。 "此即是道無他,為見清凈。" - "見生盡邊一乘, 知道憐憫利, 以此道前渡, 將渡與渡暴。" 且在一切經處、阿毗達摩處只此一道明顯。 苦行加行語釋

1. Tapoyeva upakkamitabbato, ārabhitabbato tapopakkamāti āha 『『tapārambhā』』ti, ārambhanañcettha tapakaraṇamevāti dasseti 『『tapokammānī』』ti iminā. Samaṇakammasaṅkhātāti samaṇehi kattabbakammasaññitā. Brāhmaṇakammasaṅkhātāti etthāpi eseva nayo. Niccoloti nissaṭṭhacolo sabbena sabbaṃ paṭikkhittacolo. Celaṃ, coloti ca pariyāyavacanaṃ. Koci chinnabhinnapaṭapilotikadharopi dasantayuttassa vatthassa abhāvato 『『niccolo』』ti vattabbataṃ labheyyāti taṃ nivattetuṃ 『『naggo』』ti vuttaṃ, naggiyavatasamādānena sabbathā naggoti attho. Lokiyakulaputtācāravirahitatāva vissaṭṭhācāratāti dasseti 『『uccārakammādīsū』』tiādinā. Kathaṃ virahitoti āha 『『ṭhitakovā』』tiādi, idañca nidassanamattaṃ vamitvā mukhavikkhālanādiācārassapi tena vissaṭṭhattā. Apalikhatīti udakena adhovanato apalihati. So kira daṇḍakaṃ 『『satto』』ti paññapeti, tasmā taṃ paṭipadaṃ pūrento evaṃ karotīti vuttaṃ 『『uccāraṃ vā』』tiādi. Tattha apalikhatīti apakasati.

『『Ehi bhadanto』』ti vutte upagamanasaṅkhāto vidhi ehibhaddanto, taṃ caratīti ehibhaddantiko, ruḷhisaddena cettha taddhitasiddhi yathā 『『ehipassiko』』ti, (ma. ni.

我來為您直譯這段巴利文： 394. 因苦行應加行、應開始故苦行加行而說"苦行開始",且顯示這裡開始即是作苦行以"苦行業"這。名為沙門業意為名為應由沙門作業。在名為婆羅門業中也如是道理。無衣意為舍衣一切遮衣。衣、布為同義語。有持破碎衣片者因無具十度衣也可得說"無衣"性,為遮那說"裸",意思是以裸行誓受一切裸。顯示離世間善男子行即是舍行以"在大小便等"等。如何離而說"隻立"等,且這只是示例因為他也舍嘔吐漱口等行。擦意為因不以水洗而擦。他說木杖為"有情",所以圓滿那行道如是作而說"或大便"等。其中擦意為拭。 "來賢者"時名來賢者為名命令之來行,他行彼為來賢者行者,且這以約定語成後綴如"來見"。

1.74) tappaṭikkhepena naehibhaddantiko, tadevatthaṃ dasseti 『『bhikkhāgahaṇattha』』ntiādinā. Na etīti na āgacchati. Evaṃ natiṭṭhabhaddantikoti etthāpi. Samaṇena nāma sayaṃvacanakareneva bhavitabbaṃ, na paravacanakarenāti adhippāyena tadubhayampi…pe… na karoti. Puretaranti taṃ ṭhānaṃ attanā upagamanato paṭhamataraṃ, taṃ kira so 『『bhikkhunā nāma yādicchakī eva bhikkhā gahetabbā』』ti adhippāyena na gaṇhāti. Uddissakataṃ pana 『『mama nimittabhāvena bahū khuddakā pāṇā saṅghāṭamāpāditā』』ti adhippāyena nādhivāseti. Nimantanampi 『『evaṃ tesaṃ vacanaṃ kataṃ bhavissatī』』ti adhippāyena na sādiyati. Kumbhīti pakkabhikkhāpakkhittakumbho. Ukkhalīti bhikkhāpacanakumbho. Pacchīti bhikkhāpakkhittapiṭakaṃ. Tatopīti kumbhīkaḷopitopi. Kumbhīādīsupi so sattasaññīti āha 『『kumbhīkaḷopiyo』』tiādi. 『『Ayaṃ ma』』ntiādīsupi eseva nayo. Antaranti ubhinnamantarāḷaṃ.

Kabaḷantarāyoti ālopassa antarāyo. Etthāpi so sattasaññī. Purisantaragatāyāti purisasamīpagatāya. Ratiantarāyoti kāmaratiyā antarāyo. Gāmasabhāgādivasena saṅgamma kittenti etissāti saṃkitti. Tathā saṃhaṭataṇḍulādisañcayo tena katabhattamidhādhippetanti vuttaṃ 『『saṃkittetvā katabhattesū』』ti. Majjhimanikāye mahāsīhanādasuttantaṭīkāyaṃ pana ācariyeneva evaṃ vuttaṃ 『『saṃkittayanti etāyāti saṃkitti, gāmavāsīhi samudāyavasena kiriyamānakiriyā, ettha pana bhattasaṃkitti adhippetāti āha 『saṃkittetvā katabhattesū』ti』』. Idaṃ pana tassa ukkaṭṭhapaṭipadāti dasseti 『『ukkaṭṭho』』tiādinā. Yathā cettha, evaṃ 『『naehibhaddantiko』』tiādīsupi ukkaṭṭhapaṭipadādassanaṃ veditabbaṃ. Sāsaddo sunakhapariyāyo. Tassāti sunakhassa. Tatthāti tasmiṃ ṭhāne. Samūhasamūhacārinīti saṅghasaṅghacārinī. Manussāti veyyāvaccakaramanussā.

我來為您直譯這段巴利文： 1.74. 以遮彼為非來賢者行者，顯示彼義以"為取施食"等。不來意為不走來。如是在非住賢者行者中也。名為沙門應只是自言作者，非他言作者的意趣兩者也...不作。先前意為去那處比自己先，他因"名為比丘應隨意取施食"的意趣不取。但為（我）作意為"因我為緣殺害諸多小生命"的意趣不受。邀請也因"如是將作他們語"的意趣不樂。甕意為放熟食甕。鍋意為煮食鍋。筐意為放食籃。從彼意為從甕食也。在甕等中他有情想而說"甕食"等。在"這我"等中也如是道理。中意為兩者中間。 食妨礙意為飯糰妨礙。這裡他也有情想。到人中意為到人近。樂妨礙意為欲樂妨礙。依村共等集說此為共說。如是集米等積故此意為所作食而說"共說作食"。但在中部大獅子吼經注中阿阇黎如是說"以此共說為共說，由村民以眾合力作作業，這裡意為食共說而說'共說作食'"。但顯示這是他最上行以"最上"等。如這裡，如是在"非來賢者行者"等中也應知顯示最上行等。sa字為狗同義語。彼意為狗的。那裡意為那處。群群遊行意為眾眾遊行。人意為服務作人。

Sovīrakanti kañjikaṃ. 『『Loṇasovīraka』』nti keci, tadayuttameva, 『『sabbasassasambhārehi kata』』nti vuttattā. Loṇasovīrakañhi sabbamacchamaṃsapupphaphalādisambhārakataṃ. Surāpānamevāti majjalakkhaṇappattāya surāya pānameva. Merayampettha saṅgahitaṃ lakkhaṇahārena, ekasesanayena vā. Sabbesupīti sāvajjānavajjesupi kañjikasurādīsu. Ekāgārameva bhikkhācariyāya upagacchatīti ekāgāriko. Nivattatīti paccāgacchati, sati bhikkhālābhe taduttari na gacchatīti vuttaṃ hoti. Ekālopeneva vattatīti ekālopiko. Dīyati etāyāti datti, dvattiālopamattaggāhi khuddakaṃ bhikkhādānabhājanaṃ. Tenāha 『『khuddakapātī』』ti. Aggabhikkhanti anāmaṭṭhabhikkhaṃ , samābhisaṅkhatatāya vā uttamabhikkhaṃ. Abhuñjanavasena eko ho etassāti ekāhiko, āhāro, taṃ āhāraṃ āhāretīti attho. So pana atthato ekadivasalaṅghakoti vuttaṃ 『『ekadivasantarika』』nti. Esa nayo 『『dvāhika』』ntiādīsupi. Apica ekāhaṃ abhuñjitvā ekāhaṃ bhuñjanaṃ, ekāhavāro vā ekāhikaṃ. Dvīhaṃ abhuñjitvā dvīhaṃ bhuñjanaṃ, dvīhavāro vā dvāhikaṃ. Sesadvayepi ayaṃ nayo. Ukkaṭṭho hi pariyāyabhattabhojaniko dvīhaṃ abhuñjitvā ekāhameva bhuñjati. Evaṃ sesadvayepi. Majjhimāgamaṭīkāyaṃ pana 『『ekāhaṃ antarabhūtaṃ etassa atthīti ekāhikaṃ. Sesapadesupi esa nayo』』ti vuttaṃ. 『『Therā bhikkhū bhikkhuniyo ovadanti pariyāyenā』』tiādīsu viya vārattho pariyāya saddo. Ekāhavārenāti ekāhikavārena. 『『Ekāhika』』ntiādinā vuttavidhimeva paṭipāṭiyā pavattabhāvena dassetuṃ pāḷiyaṃ 『『iti evarūpa』』ntiādi vuttanti daṭṭhabbaṃ.

395.Sāmāko nāma godhumo. Sayaṃjātā vīhijātīti aropimavīhijāti. Yadeva 『『vīhī』』ti vadanti. Likhitvāti kasitvā. Silesopīti kaṇikārādirukkhaniyyāsopi. Kuṇḍakanti tanutaraṃ taṇḍulasakalaṃ, taṇḍulakhaṇḍakanti attho. Odanena kataṃ kañjiyaṃ odanakañjiyaṃ. 『『Vāsitakena piññākena nahāyeyyā』』tiādīsu (pāci. 1203) viya piññāka saddo tilapiṭṭhapariyāyo. Yathāha 『『piññākaṃ nāma tilapiṭṭhaṃ vuccatī』』ti. 『『Taruṇakadalikkhandhameva piññāka』』nti keci, na gahetabbametaṃ katthacipi tathā avacanato.

1. Saṇehi saṇavākehi nibbattitāni sāṇāni, aññehi missakāni sāṇāni eva masāṇāni niruttinayena, na chacīvarapariyāpannāni bhaṅgāni. Keci pana 『『masāṇāni nāma coḷavisesānīti parikappetvā massakacoḷānī』』ti paṭhanti, tadayuttameva porāṇehi tathā avuttattā. Erakatiṇādīnīti ettha ādisaddena akkamakacikadalivākādīnaṃ saṅgaho, erakādīhi katāni hi chavāni lāmakāni dussānīti vattabbataṃ labhanti. Chavasaddo hettha hīnavācako, purimavikappe pana matasarīravācako. Chaḍḍitanantakānīti chaḍḍitapilotikāni. Ajinassedanti ajinaṃ, pakatiajinamigacammaṃ, tadeva majjhe phālitakañce, ajinassa khipaṃ phālitamupaḍḍhanti ajinakkhipaṃ. 『『Sakhurakantipi vadantī』』ti (ma. ni. aṭṭha.

我來為您直譯這段巴利文： 索維拉迦意為米醋。有些說"鹽索維拉迦",那不適合，因說"以一切穀物所作"。因為鹽索維拉迦是以一切魚肉花果等所作。只飲酒意為只飲具酒相的酒。這裡由相取或一剩餘方法攝取迷羅耶。在一切意為在有過無過米醋酒等中。為乞食只到一家為一家行者。返回意為回來，說在得施食時不往上去。只以一團行為一團行者。以此給與為團，持二三團量的小施食器。所以說"小缽"。上施食意為未觸施食，或因正等備故為最上施食。依不食為一日者意為食一日食。但那實義為一日斷食故說"一日間隔"。在"二日"等中也此道理。且或一日不食一日食，或一日輪為一日食。二日不食二日食，或二日輪為二日食。在餘二中也此道理。因為最上輪食者二日不食只一日食。如是在餘二中也。但在中部注中說"有一日為間隔為一日食。在余句中也此道理"。輪字如"諸長老比丘以輪次教誡比丘尼"等為輪義。以一日輪意為以一日食輪。應見在經中說"如是如此"等為顯示以"一日食"等所說方法次第轉起。 395. 名為沙麻迦為小麥。自生稻種意為未種稻種。即說"稻"。耕意為犁。樹脂也意為金樹等樹脂也。碎米意為細米片，意思是米片。以飯作的米醋為飯米醋。如"以熏胡麻粉沐浴"等中胡麻粉字為胡麻粉同義語。如說"名為胡麻粉說為胡麻粉"。有些說"只嫩芭蕉干為胡麻粉"，不應取這因在任何處也不如是說。 396. 由麻麻皮生為麻，與其他混合的麻即為雜麻依詞源法，非六衣所攝的粗布。但有些想"名為雜麻為衣特種"而讀"混合衣"，那不適合因古人不如是說。草等意為這裡以等字攝阿迦麻支迦芭蕉皮等，因為由草等所作得說為賤劣低品衣。因為賤字這裡為低義，但在前分別中為死屍義。棄碎衣意為棄布片。羚羊皮意為羚羊，自然羚羊鹿皮，如果那在中間裂，為羚羊皮裂意為半裂羚羊皮。說"也說有蹄裂"。

1.155) papañcasūdaniyaṃ vuttaṃ, dvinnaṃ tiṇṇaṃ vā samuditañce, ajinakkhipanti tesamadhippāyo. Vinayasaṃvaṇṇanāsu pana 『『ajinameva abhedato ajinakkhipa』』nti vuttaṃ. Kanditvāti ujjavujjavena kanditvā. 『『Ganthetvā』』tipi pāṭho, vaṭṭetvā bandhitvāti attho. Evañhi phalakacīre nidassanaṃ upapannaṃ hoti. Yaṃ sandhāya vuttanti ajitavādassa paṭikiṭṭhatarabhāve upamādassanatthaṃ yadeva kesakambalaṃ sandhāya aṅguttarāgame (a. ni. 3.138) vuttaṃ.

Tantāvutānīti tantaṃ pasāretvā vītāni. Paṭikiṭṭhoti hīno. Kasmāti vuttaṃ 『『kesakambalo』』tiādi. Pāḷiyaṃ ubbhaṭṭhako』』ti etassa 『『uddhaṃ ṭhitako』』ti attho majjhimāgamaṭṭhakathāyaṃ mahāsīhanādasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.215) vutto. Ubbhasaddo hi upariatthe nepātiko yathā 『『ubbhajāṇumaṇḍala』』nti. Anekaparimāṇā, hi nipātā, anekatthā ca.

Micchāvāyāmavaseneva ukkuṭikavatānuyogoti āha 『『ukkuṭikavīriyaṃ anuyutto』』ti. Na kevalaṃ nisinnoyeva ukkuṭiko, atha kho gacchantopi…pe… gacchati. Ayakaṇṭaketi ayomayakaṇṭake. Pakatikaṇṭaketi salākakaṇṭake. Uccabhūmiyaṃ thaṇḍilasaddoti vuttaṃ 『『ucce bhūmiṭṭhāne』』ti. Ayaṃ aṭṭhakathāto aparo nayo – thaṇḍilanti samāpakatibhūmi vuccati 『『patthaṇḍile pāturahosī』』tiādīsu viya. Amarakosepi hi nighaṇṭusatthe vuttaṃ 『『vedī parikkhatā bhūmi, same thaṇḍilaṃ cāture』』ti (sattarasamavagge 18 gāthāyaṃ) tasmā thaṇḍile anantarahitāya pakatibhūmiyaṃ seyyampi kappetīti attho. Yaṃ sandhāya tattheva nighaṇṭusatthe vuttaṃ 『『yo thaṇḍile vata vasā, sete thaṇḍilasāyi so』』ti (sattarasamavagge 44 gāthāyaṃ) rajo eva jallaṃ malīnaṃ rajojallaṃ. Tena vuttaṃ 『『sarīra』』ntiādi. Laddhaṃ āsananti nisīdituṃ yathāladdhamāsanaṃ. Akopetvāti aññattha anupagantvā. Tathā cāha 『『tattheva nisīdanasīlo』』ti. Evaṃ nisīdanto hi taṃ akopento nāma hoti. Catūsu mahāvikaṭesu gūthamevidhādhippetanti vuttaṃ 『『gūthaṃ vuccatī』』ti. Tañhi āsayavasena virūpaṃ kaṭattā 『『vikaṭa』』nti vuccati. Sāyaṃ tatiyanti sāyanhasamayasaṅkhātaṃ tatiyasamayaṃ. Assāti udakorohanānuyogassa. Pātopadamiva sāyaṃpadaṃ nepātikaṃ . Anusāralopena pana 『『sāyatatiyaka』』ntipi pāṭho dissati.

Ettha ca 『『acelako hotī』』tiādīni yāva 『『thusodakaṃ pivatī』』ti etāni vatapadāni ekavārāni, 『『ekāgāriko vā hotī』』tiādīni pana nānāvārāni, nānākālikāni vā. Tathā 『『sākabhakkho vā hotī』』tiādīni, 『『sāṇānipi dhāreti, masāṇānipi dhāretī』』tiādīni ca. Tathā hettha vā-saddaggahaṇaṃ, pi-saddaggahaṇañca kataṃ. Pi-saddopi idha vikappattho eva daṭṭhabbo. Purimesu pana vatapadesu tadubhayampi na kataṃ, evañca katvā 『『acelako hotī』』ti vatvā 『『sāṇānipi dhāretī』』tiādivacanassa, 『『rajojalladharopi hotī』』ti vatvā 『『udakorohanānuyogamanuyutto viharatī』』ti vacanassa ca avirodho siddho hoti. Atha vā kimettha avirodhacintāya. Ummattakapacchisadiso hi titthiyavādo. Apica 『『acelako hotī』』ti ārabhitvā tappasaṅgena sabbampi aññamaññavirodhameva attakilamathānuyogaṃ dassentena tena acelakassapena 『『sāṇānipi dhāretī』』tiādi vuttanti daṭṭhabbaṃ.

Tapopakkamaniratthakatāvaṇṇanā

我來為您直譯這段巴利文： 1.155. 在清凈道論說，如果二三合一，他們意為羚羊皮裂。但在律注中說"羚羊由不破為羚羊裂"。散意為縱橫散。也讀為"結"，意思是卷結。因如是在板衣中示例成立。依何說意為為顯示阿耆多說更下劣性的譬喻依即發衣在增支部說。 織意為張線而織。下劣意為低。為何而說"發衣"等。在經中"上住"這意思在中部注大獅子吼經釋中說為"上立"。因為上字如"上膝輪"中為上義不變詞。因為不變詞多量且多義。 以邪精進力隨行蹲踞行故說"隨蹲踞精進"。不只坐為蹲踞，而且走時也...走。鐵刺意為鐵製刺。自然刺意為木刺。在高地地面字而說"在高地處"。這注釋外另一道理 - 地面說為平自然地如在"在地面顯現"等中。因為在阿摩羅辭典中說"祭臺為平整地，地面在平四處"所以在地面意為在未隔離自然地也作臥具。依何在那辭典中說"誰住地面行，臥者為地面臥"。塵即垢污為塵垢。所以說"身"等。得座意為隨得坐座。不動意為不去其他處。如是說"即彼處坐習"。因如是坐名為不動它。在四大穢中這裡意為糞便而說"說糞便"。因為那依處所變醜作故說"穢"。黃昏第三意為名為黃昏時的第三時。彼意為隨行入水的。如早字黃昏字為不變詞。但以隨消略也見讀為"黃昏第三"。 且這裡"成為無衣"等直到"飲穀糠水"這些行句為一次，但"成為一家行者"等為多次，或多時。如是"成為食菜者"等，"著麻衣，著雜麻衣"等。如是這裡取或字，取也字。也字這裡應見只為選擇義。但在前行句中兩者也不作，如是作后說"成為無衣"后說"著麻衣"等語，說"持塵垢者"后說"住隨行入水"語無相違成就。或者何須考慮這裡無相違。因為外道說如狂者籃。且應見說"成為無衣"為始隨其關係顯示一切互相矛盾的自苦行由無衣迦葉說"著麻衣"等。 苦行加行無義釋

397.Sīlasampadādīhīti sīlasampadā, samādhisampadā, paññāsampadāti imāhi lokuttarāhi sampadāhi. Vināti virahitattā, vinā vā tāhi na kadācipi sāmaññaṃ vā brahmaññaṃ vā sambhavati, tasmā tesaṃ tapopakkamānaṃ niratthakataṃ dassentoti sapāṭhasesayojanā. Dosaveravirahitanti dosasaṅkhātaverato virahitaṃ. Idañhi dosassa mettāya ujupaṭipakkhato vuttaṃ. Yaṃ pana ācariyena vuttaṃ 『『dosaggahaṇena vā sabbepi jhānapaṭipakkhā saṃkilesadhammā gahitā. Veraggahaṇena paccatthikabhūtā sattā. Yadaggena hi dosarahitaṃ, tadaggena verarahita』』nti (dī. ni. ṭī. 1.397), tadetaṃ pāḷiyaṃ verasaddasseva vijjamānattā, aṭṭhakathāyañca tadatthameva dassetuṃ dosasaddassa vuttattā vicāretabbaṃ.

398.Ettakamattanti naggacariyādimattaṃ. Pākaṭabhāvena kāyati atthaṃ gametīti pakati, lokasiddhavādo. Tenāha 『『pakatikathā esā』』ti. 『『Mattā sukhapariccāgā』』tiādīsu (dha. pa. 290) viya mattāsaddo appattaṃ antonītaṃ katvā pamāṇavācakoti āha 『『iminā』』tiādi. Tena pana pamāṇena pahātabbo eva paṭipattikkamo pakaraṇappatto. Iminā 『『tapopakkamenā』』ti saddantarena vā adhigatoti dasseti 『『paṭipattikkamenā』』ti iminā. Tatoti tasmā sāmaññabrahmaññassa appamattakeneva paṭipattikkamena sudukkarabhāvato. Imaṃ hetusambandhaṃ sandhāya 『『padasambandhena saddhi』』nti vuttaṃ. Sabbatthāti sabbavāresu.

399.Aññathāti yadi acelakabhāvādinā sāmaññaṃ vā brahmaññaṃ vā abhavissa, evaṃ sati suvijānova samaṇo, suvijāno brāhmaṇo. Yasmā pana tumhe ito aññathāva sāmaññaṃ, aññathā brahmaññaṃ vadatha, tasmā dujjānova samaṇo dujjāno brāhmaṇoti attho. Tenāha 『『idaṃ sandhāyāhā』』ti. Taṃ pakativādaṃ paṭikkhipitvāti yaṃ pubbe pākatikaṃ sāmaññaṃ, brahmaññañca hadaye ṭhapetvā tena acelakassapena 『『dukkaraṃ sudukkara』』nti vuttaṃ, bhagavatā ca tameva sandhāya 『『pakati kho esā』』tiādi bhāsitaṃ, tameva idha pākatikasāmaññabrahmaññavisayaṃ kathaṃ paṭisaṃharitvā. Sabhāvatova paramatthato eva samaṇassa, brāhmaṇassa ca dujjānabhāvaṃ āvikaronto punapi 『『pakati kho』』tiādimāha. Tatrāpīti samaṇabrāhmaṇavādepi. Padasambandhanti hetupadena saddhiṃ pubbāparavākyasambandhaṃ.

Sīlasamādhipaññāsampadāvaṇṇanā

400-

我來為您直譯這段巴利文： 397. 以戒圓滿等意為以戒圓滿、定圓滿、慧圓滿這些出世間圓滿。無意為離故，或無彼等則任何時也不有沙門性或婆羅門性，所以顯示彼等苦行加行無義性為有經余結合。離瞋恨意為離名為瞋的恨。因為這依瞋與慈為正對治說。但阿阇黎說"或以瞋取一切禪對治染污法。以恨取成敵對有情。因為隨離瞋，隨離恨"，那這因在經中只有恨字，且在注中也只為顯示彼義說瞋字應考察。 398. 只此量意為只裸行等量。以明顯性生義為自性，世間成就說。所以說"這是自性說"。如"適量舍樂"等中量字為量說取未得入內而說"以此"等。但以彼量應斷即修行次第成文。以此顯示以"苦行加行"或其他字證得以"修行次第"這。從彼意為因彼沙門性婆羅門性以極少修行次第極難作故。依此因相連而說"與句相連"。一切處意為一切段中。 399. 其他意為如果以無衣等有沙門性或婆羅門性，如是時容易知沙門，容易知婆羅門。但因你們說此外其他沙門性，其他婆羅門性，所以難知沙門難知婆羅門的意思。所以說"依此說"。遮彼自性說意為前心住自性沙門性與婆羅門性由無衣迦葉說"難作極難作"，世尊也依彼說"這是自性"等，這裡收攝彼自性沙門婆羅門境說。顯明從本性即第一義沙門與婆羅門難知性又說"此自性"等。那裡也意為在沙門婆羅門說中也。句相連意為與因句俱前後語相連。 戒定慧圓滿釋 400-

1.Paṇḍitoti hetusampattisiddhena paṇḍiccena samannāgato. Kathaṃ uggahesīti paripakkañāṇattā ghaṭe padīpena viya abbhantare samujjalantena paññāveyyattiyena tattha tattha bhagavatā desitamatthaṃ pariggaṇhanto taṃ desanaṃ upadhāresi. Yasmā uggahesi, tasmā…pe… viditvāti sambandho. Tassa cāti yo acelako hoti, yāva udakorohanānuyogamanuyutto viharati, tassa ca. Tassa ceti vā padacchedo, abhāvitā asacchikatā hoti ceti yojanā. Tā sampattiyo pucchāmi, yāhi samaṇo ca brāhmaṇo ca hotīti adhippāyo. Sīlasampadādivijānanatthanti sīlasampadādivijānanahetu. 『『Kasmā pucchatī』』ti hi vuttaṃ. Atha-saddo cettha kāraṇe. Evamīdisesu. Sīlasampadāyāti ettha itisaddo ādiattho, upalakkhaṇaniddeso vāyaṃ, tena 『『cittasampadāya, paññāsampadāyā』』ti padadvayaṃ saṅgaṇhāti. Tenāha 『『sīlacittapaññāsampadāhi aññā』』ti. Imehi ca asekkhasīlādikkhandhattayaṃ saṅgahitanti vuttaṃ 『『arahattaphalamevā』』ti. Tattha kāraṇaṃ dasseti 『『arahattaphalapariyosāna』』ntiādinā. Idañhi kākolokanamiva ubhayāpekkhavacanaṃ.

Sīhanādakathāvaṇṇanā

402.Anuttaranti anaññasādhāraṇatāya, anaññasādhāraṇatthavisayatāya ca anuttaraṃ. Mahāsīhanādanti mahantaṃ buddhasīhanādaṃ. Ativiya accantavisuddhatāya paramavisuddhaṃ. 『『Paramanti ukkaṭṭhaṃ. Tenāha 『uttama』nti』』 ācariyena vuttaṃ, ukkaṭṭhapariyāyo ca paramasaddo atthīti tassādhippāyo. Sīlamevāti lokiyasīlamattattā sīlasāmaññameva. Yathā anaññasādhāraṇaṃ bhagavato lokuttarasīlaṃ savāsanapaṭipakkhadhammaviddhaṃsanato, evaṃ lokiyasīlampi anaññasādhāraṇameva tadanucchavikabhāvena pavattattā. Evañhi 『『nāhaṃ tatthā』』ti pāḷivacanaṃ upapannaṃ hoti. 『『Yāvatā kassapa ariyaṃ paramaṃ sīla』』nti idaṃ 『『sīlassa vaṇṇaṃ bhāsantī』』ti ettha ākāradassanaṃ. 『『Yadidaṃ adhisīla』』nti idaṃ pana 『『tatthā』』ti padadvaye aniyamavacanaṃ . 『『Yadidaṃ adhisīla』』nti ca lokiyalokuttaravasena duvidhampi buddhasīlaṃ ekajjhaṃ katvā vuttaṃ, tasmā ta-saddenapi ubhayasseva parāmasananti dassetuṃ 『『tattha sīlepi paramasīlepī』』tiādimāha. Samasamanti samena visesanabhūtena sīlena samanti atthaṃ viññāpetuṃ 『『mama sīlasamena sīlena mayā sama』』nti vuttaṃ. Tasmiṃ sīleti duvidhepi sīle. Iti imanti evaṃ imaṃ sīlavisayaṃ. Paṭhamanti uppattikkamato paṭhamaṃ pavattattā paṭhamabhūtaṃ.

Tapatīti kilese santappati, vidhamatīti attho. 『『Tadevā』』ti iminā tulyādhikaraṇasamāsamāha. Jigucchatīti hīḷeti lāmakato ṭhapeti. Ārakā kilesehīti katvā niddosattā ariyā. Ārambhavatthuvasenāti aṭṭhārambhavatthuvasena. Vipassanāvīriyasaṅkhātāti vipassanāsampayuttavīriyasaṅkhātā. Lokiyamattattā tapojigucchāva. Maggaphalasampayuttā vīriyasaṅkhātā tapojigucchāti adhikāravasena sambandho. Sabbukkaṭṭhabhāvato paramā nāma. Yathā yuvino bhāvo yobbanaṃ, evaṃ jigucchino bhāvo jegucchaṃ. Yadidaṃ adhijegucchanti sīle viya lokiyalokuttaravasena duvidhampi buddhajegucchaṃ. Tatthāti jegucchepi adhijegucchepi. Kammassakatāpaññāti 『『atthi dinnaṃ, atthi yiṭṭha』』ntiādi (ma. ni.

我來為您直譯這段巴利文： 1. 賢者意為具足以因圓滿成就的賢明。如何領會意為因智成熟以如瓶中燈內在照耀的慧敏銳性把握世尊在彼彼處所說義而憶持彼教說。因為領會,所以...知而相連。且彼意為誰成為無衣,乃至住隨行入水,且彼。且彼意為或詞分,不修習不作證且有為結合。我問彼等圓滿,以何成為沙門與婆羅門為意趣。為知戒圓滿等意為因知戒圓滿等。因說"為何問"。且這裡atha字為因。如是在如此等。戒圓滿意為這裡iti字為等義,或這是包攝指示,以彼攝取"心圓滿、慧圓滿"二詞。所以說"異於戒心慧圓滿"。且以這些攝無學戒等三蘊而說"只阿羅漢果"。顯示那裡因以"阿羅漢果為終"等。因為這如烏觀察為雙觀待語。 獅子吼語釋 402. 無上意為以無共他性,及以無共他義境性為無上。大獅子吼意為大佛獅子吼。以極其究竟清凈性為最清凈。阿阇黎說"最為上。所以說'最上'"意思為有最為上義同義語。只戒意為只世間戒故為戒通性。如世尊出世間戒無共他因破壞有習氣對治法,如是世間戒也無共他因以適合彼性轉起。因如是"我不在那裡"經語成立。"賢者!乃至聖最上戒"這在"說戒贊"這裡為相顯示。但"即是增上戒"這在"在那裡"二詞為不定語。且"即是增上戒"說合一切佛戒以世間出世間分二,所以以ta字也觀照二者而說"在那戒中也在最戒中"等。等等意為以平等成為差別戒為等的義而說"以我戒等戒與我等"。在彼戒意為在二種戒中。如是此意為如是此戒境。第一意為依生起次第第一轉起故成第一。 燒意為燒惱煩惱,即破滅的意思。"只彼"以此說同依系複合詞。厭惡意為輕視作為下劣。因作遠離煩惱故無過為聖。依發起事意為依十八發起事。名為觀慧精進意為名為觀相應精進。因只世間為苦行厭離。道果相應名為精進的苦行厭離依主題相連。因一切最上性名為最上。如青年性為青春,如是厭惡者性為厭離。即是增上厭離意為如戒以世間出世間分二種佛厭離。那裡意為在厭離中也在增上厭離中。業自性慧意為"有佈施,有供養"等。

1.441; vibha. 793) nayappavattaṃ ñāṇaṃ. Yathāha vibhaṅge –

『『Tattha kataraṃ kammassakatāñāṇaṃ, atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ṭhapetvā saccānulomikaṃ ñāṇaṃ sabbāpi sāsavā kusalā paññā kammassakatāñāṇa』』nti (vibha. 793).

Sabbampi hi akusalaṃ attano vā hotu, parassa vā, na sakaṃ nāma. Kasmā? Atthabhañjanato, anatthajananato ca. Tathā sabbampi kusalaṃ sakaṃ nāma. Kasmā? Anatthabhañjanato, atthajananato ca. Evaṃ kammassakabhāve pavattā paññā kammassakatāpaññā nāma. Vipassanāpaññāti maggasaccassa, paramatthasaccassa ca anulomanato saccānulomikasaññitā vipassanāpaññā, lokiyamattato paññāva. Itthiliṅgassa napuṃsakaliṅgavipariyāyo idha liṅgavipallāso. Yāyaṃ adhipaññāti sīle viya lokiyalokuttaravasena duvidhāpi buddhapaññā. Tatthāti paññāyapi adhipaññāyapi. Yathārahaṃ parittamahaggatabhāvato vimuttiyeva nāma. Maggaphalavasena kilesānaṃ samucchindanapaṭippassambhanāni samucchedapaṭippassaddhivimuttiyo. Atha vā sammāvācādiviratīnaṃ adhisīlaggahaṇena, sammāvāyāmassa adhijegucchaggahaṇena, sammādiṭṭhiyā adhipaññāggahaṇena gahitattā aggahitaggahaṇena sammāsaṅkappasatisamādhayo maggaphalapariyāpannā samucchedapaṭippassaddhivimuttiyo daṭṭhabbā. Nissaraṇavimutti pana nibbānameva. Yā ayaṃ adhivimuttīti sīle vuttanayena duvidhāpi adhivimutti. Tatthāti vimuttiyāpi adhivimuttiyāpi.

1. Yaṃ kiñci janavivittaṭṭhānaṃ suññāgāramidhādhippetaṃ. Tattha nadantena vinā añño jano natthīti dassetuṃ 『『ekakovā』』tiādi vuttaṃ. Aṭṭhasu parisāsūti khattiyaparisā, brāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisāti imāsu aṭṭhasu parisāsu.

Tadatthaṃ majjhimāgamavare mahāsīhanādasuttapadena (ma. ni.

我來為您直譯這段巴利文： 1.441. 方法轉起智。如在分別論中說 - "那裡何為業自性智，有佈施，有供養，有供奉，有諸善惡業果報...除真諦隨順智外一切有漏善慧為業自性智"。 因為一切不善無論屬自或屬他，不名為自。為何？因為破壞利益，及生不利。如是一切善名為自。為何？因為不破壞利益，及生利。如是在業自性中轉起的慧名為業自性慧。觀慧意為因隨順道諦與勝義諦名為真諦隨順的觀慧，因只世間為慧。這裡女性語轉為中性語為性轉變。此增上慧意為如戒以世間出世間分二種佛慧。那裡意為在慧中也在增上慧中。如理依小大性即名為解脫。依道果斷除煩惱止息為斷除止息解脫。或者因以增上戒取正語等離，以增上厭離取正精進，以增上慧取正見故，應見以取未取正思惟念定攝屬道果的斷除止息解脫。但出離解脫即是涅槃。此增上解脫意為如戒所說方法的二種增上解脫。那裡意為在解脫中也在增上解脫中。 403. 任何離人處這裡意為空屋。為顯示那裡除咆哮者外無他人而說"只一人"等。在八眾中意為在剎帝利眾、婆羅門居士沙門四大王天三十三天魔梵眾這八眾中。 彼義在中部勝經大獅子吼經句。;

1.150) sādhento 『『cattārimānī』』tiādimāha. Tattha vesārajjānīti visāradabhāvā, ñāṇappahānaantarāyikaniyyānikadhammadesanānimittaṃ kutocipi asantassanabhāvā nibbhayabhāvāti attho. 『『Vesārajja』』nti hi catūsu ṭhānesu sārajjābhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. Aññehi pana asādhāraṇataṃ dassetuṃ 『『tathāgatassa tathāgatavesārajjānī』』ti vuttaṃ. 『『Yathā vā pubbabuddhānaṃ vesārajjāni puññussayasampattiyā āgatāni, tathā āgatavesārajjānī』』ti vā dutiyassa tathāgatasaddassa tulyādhikaraṇattā evaṃ vuttaṃ. Ayaṃ aṭṭhakathānayo. Neruttikā pana vadanti 『『samāse siddhe sāmaññattā, saññāsaddattā ca tathā vutta』』nti. Āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. Sabbaññutaṃ paṭijānanavasena abhimukhaṃ gacchanti, aṭṭhaparisaṃ upasaṅkamantīti vā āsabhā, buddhā, tesaṃ ṭhānantipi attho.

Apica tayo puṅgavā – gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho. Vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho. Ekagāmakhette vā jeṭṭho usabho, dvīsu gāmakhettesu jeṭṭho vasabho, sabbagavaseṭṭho sabbattha jeṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi akampanīyo nisabhoti. Nisabhova idha 『『usabho』』ti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ, idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasatathāgatabalena samannāgato catūhi vesārajjapādehi aṭṭhaparisāpathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. Evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭivijānāti upagacchati na paccakkhāti attani āropeti. Tena vuttaṃ 『『āsabhaṃ ṭhānaṃ paṭijānātī』』ti.

Sīhanādaṃnadatīti 『『seṭṭhanādaṃ abhītanādaṃ nadatī』』ti vuttovāyamattho. Atha vā sīhanādasadisaṃ nādaṃ nadati. Ayamattho khandhavaggasaṃyutte āgatena sīhanādasuttena (saṃ. ni. 3.78) dīpetabbo. Yathā vā sīho migarājā parissayānaṃ sahanato, goṇamahiṃ samattavāraṇādīnaṃ hananato ca 『『sīho』』ti vuccati, evaṃ tathāgato munirājā lokadhammānaṃ sahanato, parappavādānaṃ hananato ca 『『sīho』』ti vuccati. Evaṃ vuttassa sīhassa nādaṃ nadati. Tattha yathā migasīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīho dasatathāgatabalena samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso 『『iti rūpa』』ntiādinā (saṃ. ni. 3.78; a. ni.

我來為您直譯這段巴利文： 1.150. 證成而說"此四"等。那裡無畏意為無畏性，因知斷障礙出離法說無從任何處恐懼性為無怖性的意思。因為"無畏"為在四處觀察無怯時生喜俱智的名字。但為顯示與他不共而說"如來的如來無畏"。或因"如前佛們的無畏以福德積集圓滿而來，如是來無畏"因第二如來字為同依故如是說。這是註釋道理。但語源學家們說"因複合詞成就通性，及名字故如是說"。牛王處意為最勝處最上處。因面向宣稱一切知，或走近八眾為牛王，佛們，彼等處也為意思。 且三牡牛 - 百牛之首為公牛，千牛之首為特牛。或百牛欄之首為公牛，千牛欄之首為特牛。或在一村田中為首為公牛，在二村田中為首為特牛，一切牛最勝一切處為首能堪一切危難白色莊嚴能負大重百雷聲也不動為特牛。這裡意為只特牛為"公牛"。因為這也是彼同義語。公牛的這為牛王，但這如牛王為牛王。因為如名為特牛的公牛具公牛力以四足壓地以不動處住，如是如來也具十如來力以四無畏足壓八眾地在有天世界不為任何對敵敵人所動以不動處住。如是住即知往近彼牛王處不謗在自置。所以說"宣稱牛王處"。 作獅子吼意為說"作最勝吼無畏吼"這義。或者作如獅子吼的吼。這義應以蘊部相應來的獅子吼經顯示。或如獅子獸王因堪危難，及因殺牛水牛等同力者說為"獅子"，如是如來牟尼王因堪世間法，及因破他說說為"獅子"。作如是說的獅子的吼。那裡如獸獅子具足獅子力一切處無畏離身毛豎作獅子吼，如是如來獅子具足十如來力在八眾中無畏離身毛豎以"如是色"等。;

8.2) nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ 『『parisāsu sīhanādaṃ nadatī』』ti.

Pañhaṃ abhisaṅkharitvāti ñātumicchitaṃ atthaṃ attano ñāṇabalānurūpaṃ abhisaṅkharitvā. Taṅkhaṇaññevāti pucchitakkhaṇeyeva ṭhānuppattikapaṭibhānena vissajjeti. Ajjhāsayānurūpaṃ, atthadhammānurūpañca vissajjanato cittaṃ paritosetiyeva. Assāti samaṇassa gotamassa. Sotabbaṃ maññantīti aṭṭhakkhaṇavajjitena navamena khaṇena labbhamānattā 『『yaṃ no satthā sāsati, taṃ mayaṃ sossāmā』』ti ādarabhāvajātā mahanteneva ussāhena sotabbaṃ sampaṭicchitabbaṃ maññati. Kallacittā muducittāti pasādābhivuddhiyā vigatupakkilesatāya kallacittā muducittā honti. Muddhappasannāti tucchappasannā niratthakappasannā. Pasannākāro nāma pasannehi kātabbasakkāro, so duvidho dhammāmisapūjāvasena, tattha āmisapūjaṃ dassento 『『paṇītānī』』tiādimāha. Dhammapūjā pana pāḷiyameva 『『tathattāya paṭipajjantī』』ti iminā dassitā. Tathābhāvāyāti yathābhāvāya yassa vaṭṭadukkhanissaraṇassa atthāya dhammo desito, tathābhāvāya. Tadevatthaṃ dassetuṃ 『『dhammānudhammapaṭipattipūraṇatthāyā』』ti vuttaṃ. Dhammānudhammapaṭipatti hi vaṭṭadukkhanissaraṇapariyosānā, sā ca dhammānudhammapaṭipatti yāya anupubbiyā paṭipajjitabbā, paṭipajjantānañca sati ajjhattikaṅgasamavāye ekaṃsikā tassā pāripūrīti taṃ anupubbiṃ dassento 『『keci saraṇesū』』tiādimāha. Yathā pūrentā pūretuṃ sakkoti nāma, tathā pūraṇaṃ dassetuṃ 『『sabbākārena pana pūrentī』』ti vuttaṃ.

Imasmiṃ panokāseti 『『paṭipannā ca ārādhentī』』ti sīhanādakiccapāripūriṭṭhapane pāḷipadese. Samodhānetabbāti saṅkalayitabbā. Ekaccaṃ…pe… passāmīti bhagavato eko sīhanādo asādhāraṇo aññehi appaṭivattiyo seṭṭhanādo abhītanādoti katvā. Esa nayo sesesupi. Aparaṃ tapassinti adhikāro. Purimānaṃ dasannanti 『『ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī』』ti vuttasīhanādato paṭṭhāya yāva 『『vimuttiyā mayhaṃ sadiso natthī』』ti vuttasīhanādā purimakānaṃ dasannaṃ sīhanādānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Tenāha 『『ekekassā』』ti. 『『Parisāsu ca nadatī』』ti ādayo 『『paṭipannā ca maṃ ārādhentī』』ti pariyosānā dasa dasa sīhanādā parivārā. 『『Ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī』』ti hi sīhanādaṃ nadanto bhagavā parisāsu nadati visārado hutvā nadati, tattha ca pañhaṃ pucchanti, pañhaṃ vissajjeti, vissajjanena parassa cittaṃ ārādheti, sutvā sotabbaṃ maññanti, sutvā ca bhagavato pasīdanti, pasannā ca pasannākāraṃ karonti, yaṃ paṭipattiṃ deseti, tathattāya paṭipajjanti, paṭipannā ca maṃ ārādhentīti evaṃ parivāretvā atthayojanā sambhavati. Ayameva nayo sesesupi navasu.

『『Eva』』ntiādinā yathāvuttānaṃ sīhanādānaṃ saṅkalayitvā dassanaṃ. Te dasāti 『『parisāsu ca nadatī』』ti ādayo dasa sīhanādā. Purimānaṃ dasannanti yathāvuttānaṃ mūlabhūtānaṃ purimakānaṃ dasasīhanādānaṃ. Parivāravasenāti mūliṃ katvā paccekaṃ parivāravasena yojiyamānā sataṃ sīhanādā. Purimā ca dasāti mūlamūliyo katvā parivāravasena ayojiyamānā purimakā ca dasāti evaṃ dasādhikaṃ sīhanādasataṃ hoti. Aññasmiṃ pana sutteti majjhimāgamacūḷasīhanādasuttādimhi (ma. ni.

我來為您直譯這段巴利文： 8.2. 方法以具足種種教說莊嚴作獅子吼。所以說"在眾中作獅子吼"。 安排問意為欲知義依自智力安排。即彼刻意為在問刻即以處生辯才解答。隨意樂，及隨義法解答故使心滿意。彼意為沙門瞿曇的。認為應聽意為除八不時得第九時故生恭敬"我們將聽師所教"以大精進認為應聽應受。適心柔心意為因信增長離隨煩惱為適心柔心。頭信意為空信無義信。信相名為由信者應作恭敬,彼以法物供養分二,那裡顯示物供養說"勝"等。但法供養即在經中以"為如是行"這顯示。為如是意為如何為出輪迴苦義說法,為如是。為顯示彼義而說"為圓滿法隨法行"。因為法隨法行以出輪迴苦為終,且彼法隨法行應以何次第行,且行者在內分集合時彼圓滿一向,為顯示彼次第說"有些在皈依"等。為顯示如何圓滿名為能圓滿,如是說"但以一切行相圓滿"。 但在此機會意為在"行者使我滿意"獅子吼作用圓滿建立經句處。應合集意為應總集。見一些...意為世尊一獅子吼不共他不可退轉最勝吼無畏吼而作。這道理在余中也。另苦行者為主題。前十意為從"我見一些苦行者生在地獄"所說獅子吼直至"解脫無與我等者"所說獅子吼前十獅子吼,這為分別屬格。所以說"每一"。"且在眾中吼"等以"且行者使我滿意"為終十十獅子吼為眷屬。因為世尊作"我見一些苦行者生在地獄"獅子吼時在眾中吼成無畏而吼,且那裡問問,解答問,以解答使他心滿意,聞已認為應聽,聞已且對世尊生信,生信且作信相,所說何行,為如是行,且行者使我滿意,如是以眷屬義結合可能。這道理在餘九中也。 以"如是"等為顯示總集如是說獅子吼。彼十意為"且在眾中吼"等十獅子吼。前十意為如是說為根本的前十獅子吼。以眷屬意為作為根本各別以眷屬方式結合百獅子吼。且前十意為作為根本根本不以眷屬方式結合前十,如是成百零十獅子吼。但在其他經意為在中部小獅子吼經等。;

1.193) tenāti saṅkhyāmahattena. Mahāsīhanādattā idaṃ suttaṃ 『『mahāsīhanāda』』nti vuccati, na pana majjhimanikāye mahāsīhanādasuttamiva cūḷasīhanādasuttamupādāyāti adhippāyo.

Titthiyaparivāsakathāvaṇṇanā

404.Paṭisedhetvāti tathā bhāvābhāvadassanena paṭikkhipitvā. Yaṃ bhagavā pāthikavagge udumbarikasutte (dī. ni. 3.57) 『『idha nigrodha tapassī』』tiādinā upakkilesavibhāgaṃ, pārisuddhivibhāgañca dassento saparisassa nigrodhaparibbājakassa purato sīhanādaṃ nadati, taṃ dassetuṃ 『『idānī』』tiādi vuttaṃ. Naditapubbanti udumbarikasutte āgatanayena pubbe nigrodhaparibbājakassa naditaṃ . Tapabrahmacārīti uttamatapacārī, tapena vā vīriyena brahmacārī. Idanti 『『rājagahe…pe… pañhaṃ apucchī』』ti pāḷiyaṃ āgatavacanaṃ. Ācariyena (dī. ni. ṭī. 1.403) pana yathāvuttaṃ aṭṭhakathāvacanameva paccāmaṭṭhaṃ. Ettha ca kāmaṃ yadā nigrodho pañhamapucchi, bhagavā cassa vissajjesi, na tadā bhagavā gijjhakūṭe pabbate viharati, rājagahasamīpeyeva udumbarikāya deviyā uyyāne viharati tattheva tathā pucchitattā, vissajjitattā ca, tathāpi gijjhakūṭe pabbate bhagavato vihāro na tāva vicchinno, tasmā pāḷiyaṃ 『『tatra ma』』ntiādivacanaṃ, aṭṭhakathāyañca 『『tatra rājagahe gijjhakūṭe pabbate viharantaṃ ma』』ntiādivacanaṃ vuttanti imamatthampi 『『yaṃ taṃ bhagavā』』tiādinā viññāpetīti daṭṭhabbaṃ. 『『Gijjhakūṭe pabbate』』ti idaṃ tattha katavihāraṃ sandhāya vuttanti dasseti 『『gijjhakūṭe mahāvihāre』』ti iminā. Udumbarikāyāti tannāmikāya. Uyyāneti tattha kataparibbājakārāmaṃ sandhāya vadati. Nigrodho nāma channaparibbājako. Sandhāno nāma pañcaupāsakasataparivāro anāgāmiupāsako. Kathāsallāpanti 『『yagghe gahapati jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapatī』』tiādinā (dī. ni. 3.53) sallāpakathaṃ. Paranti atisayatthe nipāto. Viyāti padapūraṇamatte yathā taṃ 『『ativiyā』』ti. Andhabālanti paññācakkhunā andhaṃ bālajanaṃ. Yogeti naye, dukkhanissaraṇūpāyeti attho.

我來為您直譯這段巴利文： 1.193. 以彼意為以數量大。因大獅子吼此經說為"大獅子吼"，但意趣不如中部大獅子吼經依小獅子吼經。 外道別住語釋 404. 遮止意為以如是有無顯示遮斥。為顯示世尊在化生部優曇婆經以"這裡尼拘陀苦行者"等顯示隨煩惱分別與清凈分別在尼拘陀遊行者與眾前作獅子吼，而說"今"等。先吼意為在優曇婆經來方法中前對尼拘陀遊行者吼。苦行梵行意為最上苦行行者，或以苦行即精進為梵行。此意為在經中來"在王舍城...問問"語。但阿阇黎觀察只如說註釋語。且這裡雖然當尼拘陀問問，世尊為彼解答，那時世尊不住在鷲峰山，只住在王舍城近優曇婆妃園中因在那裡如是被問及解答，如是也世尊在鷲峰山的住處尚未斷，所以在經中"那裡我"等語，在註釋中"那裡在王舍城鷲峰山住的我"等語說，應見以"世尊彼"等也使知此義。"在鷲峰山"這依在那裡所作住處說而以"在鷲峰大寺"這顯示。優曇婆意為彼名。園意為依在那裡所作遊行者園說。名尼拘陀為私遊行者。名珊檀為有五百優婆塞眷屬的阿那含優婆塞。談話意為以"哎居士！你應知，沙門瞿曇與誰一起談"等談語。最意為勝義不變詞。如意為如"極其"中填詞。盲愚意為以慧眼盲的愚人。瑜伽意為理，即出苦方便的意思。

405.Anenāti bhagavatā. Khandhaketi mahāvagge pabbajjakhandhake (mahāva. 96) yaṃ parivāsaṃ parivasatīti yojanā. 『『Pubbe aññatitthiyo bhūtoti aññatitthiyapubbo』』ti (sārattha. ṭī. 76) ācariyasāriputtattherena vuttaṃ. Paṭhamaṃ pabbajjaṃ gahetvāva parivasatīti āha 『『sāmaṇerabhūmiyaṃ ṭhito』』ti. Tanti dvīhi ākārehi vuttaṃ parivāsaṃ. Pabbajjanti 『『ākaṅkhati pabbajjaṃ, ākaṅkhati upasampada』』nti ettha vuttaṃ pabbajjaggahaṇaṃ. 『『Uttaridirattatirattaṃ sahaseyyaṃ kappeyyā』』ti (pāci. 51) ettha dirattaggahaṇaṃ viya vacanasiliṭṭhatāvaseneva vuttaṃ. Yasmā pana sāmaṇerabhūmiyaṃ ṭhiteneva parivasitabbaṃ, na gihibhūtena, tasmā aparivasitvāyeva pabbajjaṃ labhati. Na gāmappavesanādīnīti ettha ādisaddena navesiyāvidhavāthullakumārikapaṇḍakabhikkhunigocaratā, sabrahmacārīnaṃ kiṃ karaṇīyesu dakkhānalasāditā, uddesaparipucchādīsu tibbacchandatā, yassa titthāyatanato idhāgato, tassa avaṇṇabhaṇane attamanatā, buddhādīnaṃ avaṇṇabhaṇane anattamanatā, yassa titthāyatanato idhāgato, tassa vaṇṇabhaṇane anattamanatā, buddhādīnaṃ vaṇṇabhaṇane attamanatāti imesaṃ sattavattānaṃ saṅgaho veditabbo. Pūrentena parivasitabbanti yadā parivasati, tadā pūramānena parivasitabbaṃ. Aṭṭhavattapūraṇenāti yathāvuttānaṃ aṭṭhannaṃ vattānaṃ pūraṇena. Etthāti parivāse, upasampadāya vā. Ghaṃsitvā koṭṭetvāti ajjhāsayavīmaṃsanavasena suvaṇṇaṃ viya ghaṃsitvā koṭṭetvā. Pabbajjāyāti nidassanamattaṃ. Upasampadāpi hi tena saṅgayhati.

『『Gaṇamajjhe nisīditvāti upasampadākammassa gaṇappahonakānaṃ bhikkhūnaṃ majjhe saṅghatthero viya tassa anuggahatthaṃ nisīditvā』』ti (dī. ni. ṭī.

我來為您直譯這段巴利文： 405. 以此意為以世尊。在犍度意為在大品出家犍度中所居別住為結合。阿阇黎舍利弗長老說"因前為異教徒為有異教徒前"。取第一齣家即住故說"住在沙彌地位"。彼意為以二相說的別住。出家意為在"欲出家,欲具足戒"這裡說的取出家。如在"應過二夜三夜同宿"這裡取二夜只依語言通順性說。但因應以住在沙彌地位者住別住,非以在家者,所以不住別住即得出家。不入村等意為這裡等字應知攝取不入妓女寡婦粗大童女黃門比丘尼境,在同梵行者應作事中巧不懶等,在誦問等中強欲,從何外道處來此,在說彼過中喜意,在說佛等過中不喜意,從何外道處來此,在說彼德中不喜意,在說佛等德中喜意這七行。應圓滿住意為當住別住時應以圓滿住。以圓滿八行意為以圓滿如說八行。這裡意為在別住或具足戒中。磨打意為以觀察意樂如金般磨打。出家意為只顯示。因為具足戒也被彼攝取。 "坐在眾中意為坐在具足戒羯磨眾足比丘中如眾長老為攝受彼"。;;

1.405) ācariyena vuttaṃ, idāni pana bahūsupi potthakesu 『『taṃ nisīdāpetvā』』ti kāritavasena pāṭho dissati. Aciramupasampannassa assāti acirūpasampanno, atthamattaṃ pana dassetuṃ 『『upasampanno hutvā naciramevā』』ti āha. Kāyacittavivekāva idhādhippetā upadhivivekatthaṃ paṭipajjanādhikārattāti vuttaṃ 『『kāyena ceva cittena cā』』ti. Vūpakaṭṭhoti vivitto. Tādisassa sīlavisodhane appamādo avuttasiddhoti kammaṭṭhāne appamādameva dasseti. Pesitacittoti nibbānaṃ pati pesitacitto, tanninno tappoṇo tappabbhāroti vuttaṃ hoti, evaṃbhūto ca tathā anapekkhatāya vissajjitakāyo nāmāti adhippāyamāvikātuṃ 『『vissaṭṭhaattabhāvo』』ti vuttaṃ. Attāti cettha cittaṃ vuccati rūpakāyassa avisayattā. Yassāti arahattaphalassa. Jātikulaputtāpi ācārasampannā eva arahattādhigamāya pabbajjāpekkhā hontīti tepi jātikulaputte teheva ācārakulaputtehi ekasaṅgahe karonto 『『ācārakulaputtā』』ti āha. Iminā hi ācārasampannā jātikulaputtāpi saṅgahitā honti. Ācārasampannānamevādhippetabhāvo ca 『『sammadevā』』ti saddantarena viññāyati. 『『Otiṇṇomhi jātiyā』』tiādinā nayena hi saṃvegapubbikaṃ yathānusiṭṭhaṃ pabbajjaṃ sandhāya 『『sammadevā』』ti vuttaṃ. Tenāha 『『hetunāva kāraṇenevā』』ti. Tattha hetunāti nayena upāyena. Kāraṇenevāti tabbivaraṇavacanaṃ . Tanti arahattaphalaṃ. Tadeva hi 『『anuttaraṃ brahmacariyapariyosāna』』nti vattumarahati aññesaṃ tathā abhāvato. 『『Yaṃtaṃsaddā niccasambandhā』』ti saddanayenapi tadatthaṃ dasseti 『『tassa hī』』tiādinā. 『『Yassatthāya…pe… pabbajjantī』』ti pubbe vuttassa tassa arahattaphalassa atthāya kulaputtā pabbajanti, tasmā arahattaphalamidhādhippetanti viññāyatīti adhippāyo. Natthi paro jano tathā sacchikaraṇe paccayo yassāti aparappaccayo, taṃ. Upa-saddo viya saṃ-saddopi dhātusaddānuvattakoti vuttaṃ 『『pāpuṇitvā』』ti, patvā adhigantvāti attho. Upa-saddo vā dhātusaddānuvattako, saṃ-saddo pana dhātuvisesakoti āha 『『sampādetvā』』ti, asekkhā sīlasamādhipaññāyo nipphādetvā, paripūretvāvāti attho.

Niṭṭhāpetunti nigamanavasena pariyosāpetuṃ. 『『Brahmacariyapariyosānaṃ…pe… vihāsī』』ti iminā eva hi arahattanikūṭena desanā pariyosāpitā, taṃ pana nigametuṃ 『『aññataro…pe… ahosī』』ti dhammasaṅgāhakehi vuttaṃ. Ekatova idha aññataro, na pana nāmagottādīhi apākaṭato. Arahantānanti ubbāhane cetaṃ sāmivacanaṃ. Tathā ubbāhitattā ca tesamabbhantaroti attho āpannoti adhippāyaṃ dassento 『『bhagavato』』tiādimāha. Keci pana evaṃ vadanti – arahantānanti cetaṃ sambandheyeva sāmivacanaṃ, ato cettha saha pāṭhasesena adhippāyamatthaṃ dassetuṃ 『『bhagavato』』tiādi vuttanti. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthappakāsaniyā mahāsīhanādasuttavaṇṇanāya līnatthapakāsanā.

Mahāsīhanādasuttavaṇṇanā niṭṭhitā.

1. Poṭṭhapādasuttavaṇṇanā

Poṭṭhapādaparibbājakavatthuvaṇṇanā

我來為您直譯這段巴利文： 1.405. 阿阇黎說，但現今在許多書本中見"使彼坐"以使役方式讀。不久具足戒者意為具足戒不久，但為顯示義說"成為具足戒未久"。此處意趣只身心遠離為修習離依處故說"以身及心"。遠離意為遠離。如是者的戒清凈中不放逸已成就故只顯示在業處不放逸。發送心意為向涅槃發送心，即說成為向彼傾向向彼趨向，如是成為者以如是無顧戀故名為捨棄身，為顯此意趣說"捨棄自我"。這裡自我說心因非色身境。彼意為阿羅漢果。生族子也以具德為求得阿羅漢而欲出家故以彼等德族子一起攝取彼等生族子而說"德族子"。因為以此攝取具德生族子。且只意趣具德由"正確地"別字了知。因為依"我被生所壓迫"等方法以有厭離前如教導出家意趣故說"正確地"。所以說"以因以緣"。那裡以因意為以理以方便。以緣意為彼解釋語。彼意為阿羅漢果。因為只彼應說"無上梵行終"因其他非如是。"彼彼字恒相應"以語理也以"因為彼"等顯示彼義。意趣為前說"為何義...出家"彼阿羅漢果義族子出家，所以了知此處意趣阿羅漢果。無他人如是作證緣者為無他緣，彼。如上字，含字也隨順根字故說"到達"，即達到證得的意思。或上字隨順根字，但含字為根別故說"完成"，即生起或圓滿無學戒定慧的意思。 終結意為以結論方式終結。因為以"梵行終...住"這以阿羅漢頂終結教說，但結集者說"某...成為"以結論。一起這裡某，但非以名姓等不顯。阿羅漢們意為這提舉屬格。且因如是提舉故成為彼等之內的意趣顯示說"世尊"等。但有些這樣說：阿羅漢們意為這隻關係屬格，所以這裡為顯示與余經文一起的意趣義說"世尊"等。但這裡義未分別者，彼極易了知。 如是吉祥光顯大義釋中為顯示極細深難知義，為生清凈廣慧辯才，名善光顯的隱義顯示的大獅子吼經釋的隱義顯示。 大獅子吼經釋終。 9. 布咤婆羅經釋 布咤婆羅**者事釋

1. Evaṃ mahāsīhanādasuttaṃ saṃvaṇṇetvā idāni poṭṭhapādasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, mahāsīhanādasuttassānantaraṃ saṅgītassa suttassa poṭṭhapādasuttabhāvaṃ vā pakāsetuṃ 『『evaṃ me sutaṃ…pe… sāvatthiyanti poṭṭhapādasutta』』nti āha. 『『Sāvatthiya』』nti idaṃ samīpatthe bhummanti dassetuṃ 『『sāvatthiṃ upanissāyā』』ti vuttaṃ, cīvarādipaccayapaṭibaddhatāya upanissayaṃ katvāti attho. Jeto nāma rājakumāro, tena ropitattā saṃvaḍḍhitattā paripālitattā jetassa vanaṃ upavananti atthamāha 『『jetassa kumārassa vane』』ti. Sudatto nāma gahapati anāthānaṃ piṇḍassa dāyakattā anāthapiṇḍiko. Tena jetassa hatthato aṭṭhārasahiraññakoṭisantharaṇena taṃ kiṇitvā aṭṭhārasahiraññakoṭīheva senāsanaṃ kārāpetvā aṭṭhārasahiraññakoṭīheva vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena so ārāmo buddhappamukhassa bhikkhusaṅghassa niyyātito. Tenāha 『『anāthapiṇḍikena gahapatinā ārāmo kārito』』ti. Pupphaphalapallavādiguṇasampattiyā, pāṇino nivāsaphāsutādinā vā visesena pabbajitā tato tato āgamma ramanti anukkaṇṭhitā hutvā nivasanti etthāti ārāmo. Atha vā yathāvuttaguṇasampattiyā tattha tattha gatepi attano abbhantare ānetvā rametīti ārāmo.

Phoṭo yassa pādesu jātoti poṭṭhapādo. Phoṭo poṭṭhoti hi pariyāyo. Paribbājako duvidho channaparibbājako, acchannaparibbājako ca. Tattha acchannaparibbājakopi acelako ājīvakoti duvidho. Tesu acelako sabbena sabbaṃ naggo, ājīvako pana upari ekameva vatthaṃ upakacchakantare pavesetvā pariharati, heṭṭhā naggo. Ayaṃ pana duvidhopesa na hotīti vuttaṃ 『『channaparibbājako』』ti, vatthacchāyāchādanapabbajjūpagatattā channaparibbājakasaṅkhyaṃ gatoti attho . Brāhmaṇamahāsāloti mahāvibhavatāya mahāsārataṃ patto brāhmaṇo. Gaṇācariyoti sāpekkhatāya samāso. Samayanti sāmaññaniddeso, ekasesaniddeso vā, taṃ taṃ samayanti attho. Pavadantīti pakārato vadanti, attanā attanā uggahitaniyāmena yathā tathā samayaṃ vadantīti attho. Tārukkhoti tassa nāmaṃ. Pabhuti saddena todeyyajāṇusoṇīsoṇadaṇḍakūṭadantādike saṅgaṇhāti, ādisaddena pana channaparibbājakādike. Tinduko nāma kāḷakkhandharukkho. Cīranti panti. Tindukā cīraṃ ettha santīti tindukacīro. Tathā ekā sālā etthāti ekasālako. Bhūtapubbagatiyā tamatthaṃ vitthārato dassento 『『yasmā』』tiādimāha. Iti katvāti iminā kāraṇena. 『『Tasmi』』ntiādinā yathāpāṭhaṃ vibhatyantadassanaṃ.

我來為您直譯這段巴利文： 406. 如是解釋大獅子吼經后現今解釋布咤婆羅經，為顯示依次第到達解釋機會，或顯示大獅子吼經之後誦集的經為布咤婆羅經，說"如是我聞...在舍衛城為布咤婆羅經"。為顯示"在舍衛城"這為近處處格而說"依止舍衛城"，意為因衣等資具關係作依止。名祇陀王子，因彼種植增長守護故祇陀園為副園而說義"在祇陀王子園"。名須達多居士因施食與無依者故名給孤獨。以彼用一千八百金幣鋪地從祇舵手買，以一千八百金幣造住處，以一千八百金幣完成寺慶，如是以五千四百金幣舍施彼園給以佛為首的比丘僧。所以說"給孤獨居士所造園"。因花果新芽等德圓滿，或因生類住處安適等殊勝，出家者從彼彼來樂，成為無憂住此為園。或因如說德圓滿雖去彼彼處也引入自內而使樂為園。 腳生腫者為布咤婆羅。因為腫布咤為同義。遊行者二種：有衣遊行者，無衣遊行者。那裡無衣遊行者也二種：裸形者、活命者。彼等中裸形者一切皆裸，但活命者上只一衣入腰間圍，下裸。但說此非二種故說"有衣遊行者"，意為因受衣遮蔽出家而得有衣遊行者數。大富婆羅門意為因大富達大堅實的婆羅門。眾師意為有關係的複合詞。見解意為普遍說示，或餘一說示，意為彼彼見解。宣說意為詳細說，意為依自己所學規則如何如是說見解。多樓迦為彼名。以等字攝取都提耶、生漏、輸那檀陀、究羅檀陀等，但以等字攝取有衣遊行者等。丁豆迦為黑干樹。行意為列。此有丁豆迦行為丁豆迦行。如是此有一堂為一堂。依已成趣以"因為"等顯示彼義廣說。如是作意為以此因。以"在彼"等為依經顯示格尾。

Anekākārānavasesañeyyatthavibhāgato, aparāparuppattito ca bhagavato ñāṇaṃ loke patthaṭamiva hotīti vuttaṃ 『『sabbaññutaññāṇaṃ pattharitvā』』ti, yato tassa ñāṇajālatā vuccati. Veneyyānaṃ tadantogadhabhāvo heṭṭhā vuttova. Veneyyasattapariggaṇhanatthaṃ samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāveneva upaṭṭhānaṃ hoti, atha saraṇagamanādivasena kiccanipphatti vīmaṃsīyatīti āha 『『kinnu kho bhavissatīti upaparikkhanto』』ti. Nirodhanti saññānirodhaṃ. Nirodhā vuṭṭhānanti tato nirodhato vuṭṭhānaṃ saññuppattiṃ. Sabbabuddhānaṃ ñāṇena saṃsanditvāti yathā te nirodhaṃ, nirodhato vuṭṭhānañca byākariṃsu, byākarissanti ca, tathā byākaraṇavasena saṃsanditvā. Katipāhaccayenāti dvīhatīhaccayena. Pāḷiyameva hi imamatthaṃ vakkhati. Saraṇaṃ gamissatīti 『『saraṇa』』miti gamissati. 『『Hatthisāriputtoti hatthisārino putto』』ti (dī. ni. ṭī. 1.406) ācariyena vuttaṃ. Adhunā pana 『『citto hatthisāriputto』』 tveva pāṭho dissati, citto nāma hatthācariyassa puttoti attho.

Surattadupaṭṭanti rajanena sammā rattaṃ diguṇaṃ antaravāsakaṃ parivattanavasena nivāsetvā. 『『Yugandharapabbataṃ parikkhipitvā』』ti idaṃ parikappavacanaṃ 『『tādiso atthi ce, taṃ viyā』』ti. Meghavaṇṇanti rattameghavaṇṇaṃ, sañjhāpabhānurañjitameghasaṅkāsanti attho. Paṭhamena cettha saṇṭhānasampattiṃ dasseti, dutiyena vaṇṇasampattiṃ. Ekaṃsavaragatanti vāmaṃsavarappavattaṃ. Tathā hi suttanipātaṭṭhakathāyaṃ vaṅgīsasuttavaṇṇanāyaṃ vuttaṃ 『『ekaṃsanti ca vāmaṃsaṃ pārupitvā ṭhitassetaṃ adhivacanaṃ. Yato yathā vāmaṃsaṃ pārupitvā ṭhitaṃ hoti, tathā cīvaraṃ katvāti evamassattho veditabbo』』ti [su. ni. aṭṭha. nigrodhakappasutta (vaṅgīsasutta) vaṇṇanā] tattha etanti 『『ekaṃsaṃ cīvaraṃ katvā』』ti vacanaṃ. Yatoti yathāvuttavacanassa pārupitvā ṭhitasseva adhivacanattā evamassa attho veditabboti sambandho. Paccagghanti ekaṃ katvā anadhiṭṭhitakāle pāṭekkaṃ mahagghaṃ, paccagghaṃ vā abhinavaṃ, abbhuṇhe taṅkhaṇe nibbattanti attho. Purimañcettha atthavikappaṃ keci na icchati. Tathā hi ācariyeneva udānaṭṭhakathāyaṃ vuttaṃ 『『paccaggheti abhinave, paccekaṃ mahagghatāya paccaggheti keci, taṃ na sundaraṃ. Na hi buddhā bhagavanto mahagghaṃ paṭiggaṇhanti, paribhuñjanti cā』』ti, idhāpi tena pacchimoyeva atthavikappo gahito. Abhinavatāya 『『paccaggha』』nti ca idaṃ ādito tathā laddhavohārena, anaññaparibhogatāya ca vuttaṃ, tathā vā satthu adhiṭṭhānena taṃ pattaṃ sabbakālaṃ 『『paccaggha』』ntveva vuccati. Selamayapattanti muggavaṇṇasilāmayaṃ catumahārājadattiyaṃ pattaṃ. Ayameva hi bhagavatā niccaparibhutto patto samacittasuttavaṇṇanādīsupi (a. ni. aṭṭha. 2.2.37) tathā vuttattā.

我來為您直譯這段巴利文： 因多種相無餘遍知義分，及隨生故世尊智如展於世間故說"遍展一切智"，由此說彼為智網。所化者彼攝屬前已說。為攝取所化有情作意觀察時，首先彼等以所化性現起，然後觀察以皈依等方式成就作事故說"思擇將如何"。滅意為想滅。從滅出意為從彼滅出起想。與一切佛智相應意為如彼等已說滅及從滅出，將說，如是以說方式相應。經若干日意為經二三日。因為將在經中說此義。將至皈依意為將知"皈依"。阿阇黎說"象養舍利弗為象師子"。但今見"質多象養舍利弗"讀，意為名質多象師子。 善染雙衣意為以染料善染二重下衣輪轉方式穿。"圍繞由干陀羅山"這為設想語"如有如是者，如彼"。云色意為赤云色，即如黃昏光所染云相的意思。這裡以第一顯示形相圓滿，以第二顯示色圓滿。至最勝一邊意為左肩最勝執行。如是在經集註中韋吉沙經釋中說"一邊意為披左肩住者的同義語。由此如披左肩而住，如是作衣，如是應知彼義"。那裡這意為"作衣一邊"語。由意為因如說語為披住者同義語故如是應知彼義為關係。貴重意為一做未受持時各別貴重，或貴重為新，即生於彼剎那熱中的意思。這裡前義解釋有些不許。如是阿阇黎自己在自說注中說"貴重為新，有些說因各別貴重為貴重，彼不善。因為諸佛世尊不受用不食用貴重物"，這裡也彼取后義解釋。因新故說此"貴重"，且以最初如是得言說，及因無他受用故說，或以如是或以師受持故彼缽一切時說為"貴重"。石製缽意為綠豆色石製四大王所獻缽。因為這確實為世尊常用缽，在等心經釋等中也如是說故。

407.Attano rucivasena ajjhāsayavasena, na parehi ussāhitoti adhippāyo. 『『Atippagabhāvameva disvā』』ti ca idaṃ bhūtakathanaṃ na tāva bhikkhācaraṇavelā sampattāti dassanatthaṃ. Bhagavā hi tadā kālasseva vihārato nikkhanto 『『vāsanābhāgiyāya dhammadesanāya poṭṭhapādaṃ anuggaṇhissāmī』』ti. Pāḷiyaṃ atippago khoti ettha 『『pago』』ti idaṃ kaccāyanamatena pa-iccupasaggato o-kāraga-kārāgamane siddhaṃ. Pa-saddoyeva pātoatthaṃ vadati. Aññesaṃ pana saddavidūnaṃ matena pātopadamiva nepātikaṃ. Teneva tattha tattha aṭṭhakathāsu (dī. ni. aṭṭha. 3.1) vuttaṃ 『『atippago khoti ativiya pāto』』ti. Apica paṭhamaṃ gacchati divasabhāvena pavattatīti pagoti nibbacanaṃ iminā dassitaṃ. Duvidho khalusaddo viya hi pagoti saddo nāmanipātopasaggavasena tividho. Evañhi idha 『『atippagabhāvameva disvā』』ti vacanaṃ upapannaṃ hoti.

Yaṃnūnāti esa nipāto aññattha saṃsayaparidīpano, idha pana saṃsayapatirūpakaparidīpanova. Kasmā 『『saṃsayaparidīpane』』ti vuttaṃ, nanu buddhānaṃ saṃsayo natthīti āha 『『buddhānañcā』』tiādi. Saṃsayo nāma natthi bodhimūle eva tassa samugghāṭitattā. Parivitakkapubbabhāgoti adhippetakiccassa pubbabhāge pavattaparivitakko. Esāti 『『karissāma, na karissāmā』』tiādiko esa cittācāro sabbabuddhānaṃ labbhati sambhavati vicāraṇavaseneva pavattanato, na pana saṃsayavasena. Tenāhāti yenesa sabbabuddhānaṃ labbhati, tena bhagavā evamāhāti imameva pāḷiṃ imassa atthassa sādhakaṃ karoti. Ayaṃ aṭṭhakathāto aparo nayo – yaṃnūnāti parikappane nipāto. 『『Upasaṅkameyya』』nti kiriyāpadena vuccamānoyeva hi attho anena jotīyati. Tasmā ahaṃ yaṃnūna yadi pana upasaṅkameyyaṃ sādhu vatāti yojanā. 『『Yadi panā』』ti idampi tena samānatthanti vuttaṃ 『『yadi panāhanti attho』』ti.

408.Assāti paribbājakaparisāya. Uddhaṃgamanavasenāti unnatabahulatāya uggantvā uggantvā pavattanavasena. Disāsu patthaṭavasenāti vipulabhāvena bhūtaparamparāya sabbadisāsu pattharaṇavasena. Ettha ca pāḷiyaṃ yathā unnatapāyo saddo unnādo, evaṃ vipulabhāvena uparūpari pavattopi unnādoyevāti tadubhayaṃ ekajjhaṃ katvā 『『unnādiniyā』』ti vuttaṃ, puna tadubhayameva vibhāgaṃ katvā 『『uccāsaddamahāsaddāyā』』ti. Ato pāḷinayānurūpameva atthaṃ vivaratīti daṭṭhabbaṃ. Idāni paribbājakaparisāya uccāsaddamahāsaddatākāraṇaṃ, tassa ca pavattiākāraṃ dassento 『『tesañhī』』tiādimāha. Bālātapeti abhinavuggatasūriyātape. Kāmassādo nāma kāmaguṇassādo. Bhavassādo nāma kāmarāgādisahagato bhavesu assādo.

Sūriyuggamane khajjopanamiva nippabhataṃ sandhāya vuttaṃ 『『khajjopanakūpamā jātā』』ti. Lābhasakkāropi no parihīnoti attho bāverujātakena (jā. 1.4.154) dīpetabbo. Parisadosoti parisāya pavattadoso.

我來為您直譯這段巴利文： 407. 依自樂依意樂，非他人催促的意趣。"見太早時"這為實說為顯示尚未到乞食時。因為世尊那時清早從寺出發"以習氣分法說攝取布咤婆羅"。經中"太早啊"這裡"早"這依迦旃延義從pa字首得o音ga音。pa音說早義。但依其他語法師義如"早"字為不變詞。所以在彼彼注中說"太早啊為非常早"。或以"首先行以日分轉起為早"語源此顯示。因為如兩種卻字，早字依名不變詞字首三種。如是此處"見太早時"語成適當。 豈意為此不變詞他處顯示疑，但這裡只顯示似疑。為何說"顯示疑"，諸佛不是無疑嗎而說"且諸佛"等。名疑實無因在菩提樹下已斷。前分思擇意為所欲作事前分轉思擇。這意為"將作，不將作"等這心行一切佛得生起因只以觀察方式轉起，非以疑方式。所以說意為因這一切佛得故世尊如是說，以此經為此義證。這從注另一理解-豈為設想不變詞。因為以"應往詣"動詞說義此顯示。所以我豈若往詣實善為關係。"若"這也與彼同義故說"若我為義"。 408. 彼意為眾。以上行方式意為多高昇以升升轉起方式。以遍方式意為以廣大以元素相續於一切方遍展方式。這裡且經中如高說聲為高聲，如是以廣大上上轉起也為高聲故合彼二說"高聲"，又分彼二說"大聲巨聲"。所以應見如經理解義。現今顯示眾大聲巨聲因，及彼轉起行相說"因為彼等"等。幼日光意為新升太陽光。名欲味為欲功德味。名有味為與欲貪等俱有有味。 關於日昇螢火蟲如失光說"成如螢火蟲"。利養恭敬也我們衰退義應以波婆盧本生顯示。眾過意為眾轉起過。

409.Saṇṭhapesīti saññamanavasena sammadeva ṭhapesi. Saṇṭhapanañcettha tiracchānakathāya aññamaññasmiṃ agāravassa cajāpanavasena ācārasikkhāpanaṃ , yathāvuttadosassa nigūhanañca hotīti āha 『『sikkhāpesī』』tiādi. Nanti parisaṃ. Appasaddanti nissaddaṃ uccāsaddamahāsaddābhāvaṃ. 『『Eko nisīdatī』』tiādi atthāpattidassanaṃ. Vuddhinti lābhaguṇavuddhiṃ. Patthayamānoti patthayanahetu. Mānante hi lakkhaṇe, hetumhi ca icchanti saddavidū. Idāni tamatthaṃ vitthāretuṃ 『『paribbājakā kirā』』tiādi āraddhaṃ. Aparaddhanti aparajjhitaṃ. Nappamajjantīti pamādaṃ na āpajjanti, na agāravaṃ karontīti vuttaṃ hoti.

410.No āgate ānandoti amhākaṃ bhagavati āgate ānando pīti hoti. 『『Cirassaṃ kho bhante bhagavā imaṃ pariyāyamakāsī』』ti vacanaṃ pubbepi tattha āgatapubbattā vuttavacanamiva hotīti codanaṃ samuṭṭhāpetvā pariharanto 『『kasmā āhā』』tiādimāha. Piyasamudācārāti piyālāpā. Tasmāti tathā piyasamudācārassa pavattanato. Na kevalaṃ ayameva, atha kho aññepi pabbajitā yebhuyyena bhagavato apacitiṃ karontevāti tadaññesampi bāhullakammena tadatthaṃ sādhetuṃ 『『bhagavantañhī』』tiādi vuttaṃ. Tattha kāraṇamāha 『『uccākulīnatāyā』』ti , mahāsammatarājato paṭṭhāya asambhinnakhattiyakulatāyāti attho. Tathā hi soṇadaṇḍena vuttaṃ 『『samaṇo khalu bho gotamo uccākulā pabbajito asambhinnakhattiyakulā』』ti, (dī. ni. 1.304) tena sāsane appasannānampi kulagāravena bhagavati apacitiṃ dasseti. Etasmiṃ antare kā nāma kathāti yathāvuttaparicchedabbhantare kīdisā nāma kathā. Vippakatāti āraddhā hutvā apariyositā. 『『Kā kathā vippakatā』』ti pana vadanto atthato tassā pariyosāpanaṃ paṭijānāti nāma. Kā kathāti ca avisesacodanā, tasmā yassā tassā sabbassāpi kathāya pariyosāpanaṃ paṭiññātaṃ hoti, tañca paṭijānanaṃ padesaññuno avisaṃyanti āha 『『yāva…pe… sabbaññupavāraṇaṃ pavāresī』』ti. Esāti paribbājakaparisāya kathitā rājakathādikā. Nissārāti niratthakabhāvena sārarahitā.

Abhisaññānirodhakathāvaṇṇanā

我來為您直譯這段巴利文： 409. 令住立意為以制御方式善立。且這裡令住立為離畜生語以令舍相互不敬方式教學行為，及隱藏如說過失故說"令學"等。彼意為眾。小聲意為無聲即無大聲巨聲。"一坐"等為顯示義得。增長意為利得功德增長。愿求意為因愿求。因為語法師許mānante詞尾在相及因中。現今為廣說彼義而開始"者確"等。違犯意為過犯。不放逸意為不陷放逸，成說不作不敬。 410. 我們世尊來意為我們世尊來時生歡喜。"尊者世尊久未作此法門"語因前也曾來彼處如已說語故起詰難為答說"為何說"等。親切語意為親切言。所以意為因如是親切語轉起。不僅是這個，且其他出家者大多作世尊敬重故為成就彼義以其他多作說"因為世尊"等。那裡說因"因高種姓"，意為從大三末多王以來未雜污剎帝利種姓。如是生聞陀說"沙門確實友瞿曇從高種姓出家從未雜污剎帝利種姓"，以此顯示即不信教者以種姓敬重對世尊敬重。此間何語意為如說界限內何種語。未完意為已開始未完結。但說"何語未完"者依義名承認彼完結。且何語為無別問，所以承認完結一切任何所有語，且彼承認為部分知者不相應故說"乃至...作一切智宣告"。這意為眾所說王語等。無實意為以無義為無實。 增上想滅語釋;

1. 『『Tiṭṭhatesā』』ti etassa āpannamatthaṃ dassento 『『sace』』tiādimāha. Sukāraṇanti sundaraṃ atthāvahaṃ hitāvahaṃ kāraṇaṃ. Yatthāti aññatarissaṃ sālāyaṃ. Nānātitthasaṅkhātāsu laddhīsu niyuttāti nānātitthiyāṇiyasaddena. Ṇikasaddena vā ka-kārassa ya-kāraṃ katvā yathā 『『antiyo』』ti. 『『Ayaṃ kiṃ vadati ayaṃ kiṃ vadatī』』ti kutūhalaṃ kolāhalamettha atthīti kotūhalā, sā eva sālā kotūhalasālāti āha 『『kotūhaluppattiṭṭhānato』』ti. Upasaggamattaṃ dhātvatthānuvattanato. Saññāsīsenāyaṃ desanā, tasmā saññāsahagatā sabbepi dhammā gayhanti, tattha pana cittaṃ padhānanti vuttaṃ 『『cittanirodhe』』ti. Pahānavasena pana accantanirodhassa tehi anadhippetattā, avisayattā ca 『『khaṇikanirodhe』』ti āha. Kāmaṃ sopi tesaṃ avisayova, atthato pana nirodhakathā vuccamānā tattheva tiṭṭhati, tasmā atthāpattimattaṃ pati tathā vuttanti veditabbaṃ. Tassāti abhisaññānirodhakathāya. 『『Kittighoso』』ti 『aho buddhānubhāvo, bhavantarapaṭicchannampi kāraṇaṃ evaṃ hatthāmalakaṃ viya paccakkhato dasseti, sāvake ca edise saṃvarasamādāne patiṭṭhāpetī』ti thutighoso yāva bhavaggā pattharatīti. Ācariyena vuttaṃ. Idāni pana 『『sakalajambudīpe bhagavato kathākittighoso pattharatī』』ti pāṭho dissati. Paṭibhāgakiriyanti paḷāsavasena paṭibhāgabhūtaṃ payogaṃ. Bhavantarasamayanti tatra tatra vuṭṭhānasamayaṃ abhūtaparikappitaṃ kiñci ussāriyavatthuṃ attano samayaṃ katvā kathenti. Kiñcideva sikkhāpadanti 『『ekamūlakena bhavitabbaṃ, ettakaṃ velaṃ ekasmiṃyeva ṭhāne nisīditabba』』nti evamādikaṃ kiñcideva kāraṇaṃ sikkhākoṭṭhāsaṃ katvā paññapenti. Nirodhakathanti nirodhasamāpattikathaṃ.

Tesūti kotūhalasālāyaṃ sannipatitesu nānātitthiyasamaṇabrāhmaṇesu. Ekacceti eke. Purimoti 『『ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī』』tiādinā vuttavādī. Etthāti catūsu vādīsu. Yvāyaṃ idha uppajjatīti sambandho. Samāpattinti asaññībhavāvahaṃ vāyokasiṇaparikammaṃ, ākāsakasiṇaparikammaṃ vā rūpāvacaracatutthajjhānasamāpattiṃ, pañcamajjhānasamāpattiṃ vā. Nirodheti heṭṭhā vuttanayena saññānirodhe. Hetuṃ apassantoti yena hetunā asaññībhave saññāya nirodho sabbaso anuppādo, yena ca tato cutassa idha pañcavokārabhave saññāya uppādo, tadubhayampi hetuṃ avisayatāya apassanto.

我來為您直譯這段巴利文： 411. 顯示"彼住立"這的得義說"如"等。善因意為妙帶義帶利的因。那裡意為在某堂。在種種渡處稱為見解中專注為種種外道以尼耶字。或以尼克詞作ka音為ya音如"邊"。"此說什麼彼說什麼"這裡有好奇喧鬧為好奇，彼堂即好奇堂故說"從好奇生處"。字首量隨順根義。此為以想為首說，所以攝取一切與想俱法，但那裡心為主故說"心滅"。但因彼等不意趣以斷方式究竟滅，及非境故說"剎那滅"。雖然彼也非彼等境，但依義說滅語住立在彼，所以應知如是說只對義得。彼意為增上想滅語。"稱聲"意為"啊佛威力，如是如手中庵摩羅果般顯示即遮蔽生間因，且令弟子住立如是受持律儀"讚歎聲遍至有頂。阿阇黎說。但現今見"世尊語稱聲遍全閻浮提（印度）"讀。對應作意為以增上方式成為對應的行作。生間見解意為在彼彼出起時以非真設想貴重事作自見解而說。某學處意為作"應一根，如是時應坐一處"等某因學分而施設。滅語意為滅定語。 彼等意為在好奇堂集會的種種外道沙門婆羅門。某意為一些。前意為以"無因無緣人想生也滅也"等說論。這意為在四論。即這這裡生起為關係。定意為導致無想有的風遍預作，或空遍預作色界第四禪定，或第五禪定。在滅意為在如前說方式想滅。不見因意為因不境故不見以何因在無想有想滅全不生，及以何因從彼死此五蘊有想生，彼二因。

Dutiyoti 『『saññā hi bho purisassa attā』』tiādinā vuttavādī. Nanti paṭhamavādiṃ. Nisedhetvāti 『『na kho pana metaṃ bho evaṃ bhavissatī』』ti evaṃ paṭikkhipitvā. Migasiṅgatāpasassāti evaṃnāmakatāpasassa. Tassa kira matthake migasiṅgākārena dve cūḷā uṭṭhahiṃsu, 『『isisiṅgo』』tipi tassa nāmaṃ. Asaññakabhāvanti muñchāpattiyā kiriyāmayasaññāvasena vigatasaññibhāvaṃ. Vakkhati hi 『『visaññī hutvā』』ti. Cattālīsanipāte āgatanayena migasiṅgatāpasavatthuṃ saṅkhepato dassetuṃ 『『migasiṅgatāpaso kirā』』tiādi vuttaṃ. Vikkhambhanavasena kilesānaṃ santāpanato attantapo. Dukkaratapatāya ghoratapo tibbatapo. Nibbisevanabhāvāpādanena sabbaso milāpitacakkhāditikkhindriyatāya paramadhitindriyo.Sakkavimānanti paṇḍukambalasilāsanaṃ sandhāyāha. Tañhi tathārūpapaccayā kadāci uṇhaṃ, kadāci thaddhaṃ, kadāci calitaṃ hoti. 『『Sakka…pe… patthetī』』ti ayoniso cintetvā pesesi. Bhaggoti bhañjitakusalajjhāsayo, adhunā pana 『『laggo』』ti pāṭhaṃ likhanti. Tena dibbaphassenāti hatthaggahaṇamattadibbaphassena. Tanti tathā saññāpaṭilābhaṃ. Evamāhāti evaṃ 『『saññā hi bho purisassa attā』』tiādinā ākārena saññānirodhamāha. Imināva nayena ito paresupi dvīsu ṭhānesu pāḷimāharitvā yojanā veditabbā.

Tatiyoti 『『santi hi bho samaṇabrāhmaṇā』』tiādinā vuttavādī. Āthabbaṇapayoganti āthabbaṇavedavihitaṃ āthabbaṇikānaṃ visaññibhāvāpādanappayogaṃ. Upakaḍḍhanaṃ āharaṇaṃ. Apakaḍḍhanaṃ apaharaṇaṃ . Āthabbaṇaṃ payojetvāti āthabbaṇavede āgataṃ aggijuhanapubbakaṃ mantapadaṃ payojetvā sīsacchinnatādidassanena saññānirodhamāha. Tassāti yassa sīsacchinnatādi dassitaṃ, tassa.

Catutthoti 『『santi hi bho devatā mahiddhikā』』tiādinā vuttavādī. Yakkhadāsīnanti devadāsīnaṃ, yā 『『yogavatiyo』』tipi vuccanti, yoginiyotipi pākaṭā. Madaniddanti surāmadanimittakaṃ supanaṃ. Devatūpahāranti naccanagāyanādinā devatānaṃ pūjaṃ. Surāpātinti pātipuṇṇaṃ suraṃ. Divāti atidivā, ussūreti attho. Tanti tathā supitvā vuṭṭhahanaṃ. Suttakāle devatānaṃ saññāpakaḍḍhanavasena nirodhaṃ samāpannā, pabuddhakāle saññupakaḍḍhanavasena nirodhā vuṭṭhitāti maññamānoti adhippāyo.

我來為您直譯這段巴利文： 第二意為以"友人想確為我"等說論者。彼意為第一論者。遮止意為如是以"友我此實不如是將有"拒絕。鹿角仙人意為如是名仙人。據說彼頭頂生兩角如鹿角形，彼名也為"仙角"。無想狀意為以昏厥得作想方式離有想狀。因為將說"成無想"。為略示四十集中來方式鹿角仙人事說"鹿角仙人確"等。因鎮伏方式燒惱煩惱故自苦。因難行苦行故苦行猛烈苦行。因導致無享受故一切枯萎眼等利根性故最上制根。帝釋殿意為關於黃傘石座。因為彼如是相緣故有時熱，有時硬，有時動。"帝釋...愿求"非理思考而送。破意為破善意樂，但今寫"著"讀。以彼天觸意為以隻手握天觸。彼意為如是得想。如是說意為如是以"友想確為人我"等行相說想滅。以此理應知在這后二處引經關係。 第三意為以"友有沙門婆羅門"等說論者。阿闥婆那行意為阿闥婆那吠陀所制阿闥婆那者導致無想狀行。近引意為取來。遠引意為取去。行阿闥婆那意為行阿闥婆那吠陀所來以獻火為前咒句以見斬首等說想滅。彼意為顯示斬首等者，彼。 第四意為以"友有大神通天"等說論者。夜叉女意為天女，即說為"瑜伽女"，也顯為瑜伽女。醉睡意為因飲醉緣睡。天供養意為以舞唱等天供。酒杯意為滿杯酒。日意為過日，意為日高。彼意為如是睡醒。意趣為想睡時以天引想方式入滅，醒時以天引想方式出滅如是思。

Eḷamūgakathā viyāti imesaṃ paṇḍitamānīnaṃ kathā andhabālakathāsadisī. Cattāro nirodheti aññamaññavidhure cattāropi nirodhe. Ekena bhavitabbanti ekasabhāveneva bhavitabbaṃ. Na bahunāti na ca aññamaññaviruddhena bahuvidhena nānāsabhāvena bhavitabbaṃ. Tenāpi ekenāti ekasabhāvabhūtena tenāpi nirodhena. Aññenevāti tehi vuttākārato aññākāreneva bhavitabbaṃ. Soti ekasabhāvabhūto nirodho. Aññatra sabbaññunāti sabbaññubuddhaṃ ṭhapetvā. Idhāti kotūhalasālāyaṃ. Ayaṃ nirodho ayaṃ nirodhoti dvikkhattuṃ byāpanicchāvacanaṃ satthā attano desanāvilāsena anekākāravokāraṃ nirodhaṃ vibhāvessatīti dassanatthaṃ kataṃ. Aho nūnāti ettha ahoti acchariye nipāto, nūnāti anussaraṇe. Tasmā aho nūna bhagavāti anaññasādhāraṇadesanattā bhagavā nirodhampi aho acchariyaṃ katvā ārādheyya maññeti adhippāyo. Aho nūna sugatoti etthāpi eseva nayo. Acchariyavibhāvanato eva cettha dvikkhattuṃ āmeḍitavacanaṃ. Acchariyatthopi hesa ahosaddo anussaraṇamukheneva poṭṭhapādena gahito. Tasmā vuttaṃ 『『anussaraṇatthe nipātadvaya』』nti. Tenāti anussaraṇatthamukhena pavattanato. 『『Aho…pe… sugato』』ti vacanena etadahosīti yojanā. 『『Yaṃtaṃsaddā niccasambandhā』』ti sādhippāyaṃ yojanaṃ dassetuṃ 『『yo etesa』』ntiādimāha. Kāladesapuggalādivibhāgena bahubhedattā imesaṃ nirodhadhammānanti bahutte sāmivacanaṃ, kusalasaddayoge cetaṃ bhummatthe daṭṭhabbaṃ. Kusalo nipuṇo chekoti pariyāyavacanametaṃ. Aho nūna katheyyāti acchariyaṃ katvā katheyya maññe. So sugatoti sambandho. Ciṇṇavasitāyāti nirodhasamāpattiyaṃ ciṇṇavasībhāvattā. Sabhāvaṃ jānātīti nirodhasabhāvaṃ yāthāvato jānāti.

Ahetukasaññuppādanirodhakathāvaṇṇanā

412.Gharamajjheyevapakkhalitāti yathā gharato bahi gantukāmā purisā maggaṃ anotaritvā gharavivare samatale vivaṭaṅgaṇe eva pakkhalanaṃ pattā, evaṃsampadamidanti attho. Asādhāraṇo hetu, sādhāraṇo paccayoti evamādivibhāgo aññatra vutto, idha pana tena vibhāgena payojanaṃ natthi saññāya akāraṇabhāvapaṭikkhepaparattā codanāyāti vuttaṃ 『『kāraṇasseva nāma』』nti. Yaṃ pana pāḷiyaṃ vuttaṃ 『『sahetū hi poṭṭhapāda sappaccayā purisassa saññā uppajjantipi nirujjhantipī』』ti, tattha sahetū sappaccayā uppajjanti, uppannā pana nirujjhantiyeva, na tiṭṭhantīti dassanatthaṃ 『『nirujjhantipī』』ti vacanaṃ, na tu nirodhassa sahetusapaccayatādassanatthaṃ. Uppādoyeva hi sahetuko, na nirodho. Yadi hi nirodhopi sahetuko siyā, tassapi puna nirodhena bhavitabbaṃ aṅkurādīnaṃ puna aṅkurādinā viya, na ca tassa puna nirodho atthi, tasmā vuttanayeneva pāḷiyā attho veditabbo. Ayañca nayo khaṇanirodhavasena vutto. Yo pana yathāparicchinnakālavasena sabbaso anuppādanirodho, so 『『sahetuko』』ti veditabbo tathārūpāya paṭipattiyā vinā abhāvato. Tenāha bhagavā 『『sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī』』ti (dī. ni. 1.412) tato eva ca aṭṭhakathāyampi (dī. ni. aṭṭha. 1.413) vuttaṃ 『『saññāya sahetukaṃ uppādanirodhaṃ dīpetu』』nti. Etañhi pāḷivacanaṃ, aṭṭhakathāvacanañca anuppādanirodhaṃ sandhāya vuttanti daṭṭhabbaṃ. Sikkhāti hetvatthe paccattavacanaṃ, ya-kāralopo vā 『『saṅkhyāpi tamhā vanapattā pakkamitabba』』ntiādīsu (ma. ni.

我來為您直譯這段巴利文： 如啞語意為這些自詡賢者語如盲愚語。四滅意為相互相違四滅。應一意為應只一性。非多意為不應相互相違多種不同性。且以彼一意為以成一性彼滅。正其他意為應以異於彼等所說行相。彼意為成一性滅。除一切知者意為除一切知佛。這裡意為在好奇堂。此滅此滅二次遍說語作為顯示師以自說莊嚴顯明多種行相滅。啊願意為這裡啊為稀有不變詞，愿為憶念。所以啊愿世尊意趣為因無他共說故世尊應令成就滅也啊稀有思。啊愿善逝這裡也此理。且這裡二次重複語因顯示稀有。且這啊字為稀有義通過憶念布咤婆羅取。所以說"憶念義二不變詞"。彼意為因通過憶念義轉起。以"啊...善逝"語為此有為關係。為顯示"彼彼字常關係"有意趣關係說"彼此"等。因時處人等分別多種故這些滅法屬多，且這在善字相應應見處格。善巧微細聰明這為同義語。啊愿說意為思應作稀有說。彼善逝為關係。因修習力意為因在滅定修習自在。知自性意為如實知滅自性。 無因想生滅語釋 412. 跌於家中意為如欲往家外人不至路於家隙平地露場即得跌，此如是成就義。無共因，共緣如是等分別他處說，但這裡無用彼分別因是否定想無因故詰難故說"只因名"。但經中說"友因緣人想生也滅也"，那裡有因緣生，但已生則滅，不住為顯示故"滅也"語，非為顯示滅有因緣。因為只生有因，非滅。因為如果滅也有因，彼也應再滅如芽等以再芽等，但彼無再滅，所以應知經義如說方式。且此理依剎那滅說。但依所限定時一切不生滅，彼應知"有因"因無如是行故。所以世尊說"一學想生，一學想滅"，從彼即在注中也說"為顯示想有因生滅"。因為應見此經語注語說關於不生滅。學為因義主格，或略ya音如"數也從彼林葉應去"等。;

1.192) viya. Hetubhāvo cassā upari āvi bhavissati. Ekasaddo ca aññapariyāyo, na saṅkhyāvācī 『『ittheke sato sattassā』』tiādīsu (dī. ni. 1.85-91, 94-98; ma. ni. 3.21) viyāti āha 『『sikkhāya ekaccā saññā jāyantī』』ti. Sesapadesupi eseva nayo.

413.Vitthāretukamyatāti vitthāretukāmatāya. Pucchāvasenāti kathetukamyatāpucchāvasena, vitthāretukamyatāpucchāvasenāti vā samāso. 『『Poṭṭhapādassevāyaṃ pucchā』』ti āsaṅkāya 『『bhagavā avocā』』ti pāḷiyaṃ vuttaṃ. Saññāya…pe… dīpetuṃ tā dassentoti yojetabbaṃ . Tatthāti tassaṃ upari vakkhamānāya desanāya. Tatiyāti adhipaññāsikkhā āgatāti sambandho. 『『Ayaṃ…pe… desitoti ettha sammādiṭṭhisammāsaṅkappavasena āgatā. Kasmāti ce? Pariyāpannattā, sabhāvato, upakārato ca yathārahaṃ paññākkhandhe avarodhattā saṅgahitattāti adhippāyo. Tathā hi cūḷavedallasutte vuttaṃ 『『yā cāvuso visākha sammādiṭṭhi, yo ca sammāsaṅkappo , ime dhammā paññākkhandhe saṅgahitā』』ti (ma. ni.

我來為您直譯這段巴利文： 1.192.。且彼因性將在上顯明。且一字為他義，非數義如"如是一些有情"等故說"以學一些想生"。余句中也此理。 413. 欲詳說意為以欲詳說。以問方式意為以欲說問方式，或以欲詳說問方式複合。因疑慮"此布咤婆羅問"經中說"世尊說"。想...為顯示，彼顯示應關係。那裡意為在彼上將說教說。第三意為增上慧學已來為關係。"此...說"此中以正見正思惟方式已來。若問何故？意趣為因所屬、自性、資助故如理攝於慧蘊故包攝。如是在小吠陀羅經說"賢優婆塞正見及正思惟，此法攝於慧蘊"。

1.462) kāmañcettha vuttanayena tissopi sikkhā āgatā, tathāpi adhicittasikkhāya eva abhisaññānirodho dassito. Itarā pana tassā sambhārabhāvena ānītāti ayamattho pāḷivasena veditabbo.

Pañcakāmaguṇikarāgoti pañca kāmakoṭṭhāse ārabbha uppajjanakarāgo. Asamuppannakāmacāroti vattamānuppannatāvasena nasamuppanno yo koci kāmacāro, yā kāci lobhuppatti. Adhunā pana 『『asamuppannakāmarāgo』』ti pāṭho, so ayuttova atthato viruddhattā. Kāmarāgo cettha visayavasena niyamitattā kāmaguṇārammaṇova lobho daṭṭhabbo, kāmacāro pana jhānanikantibhavarāgādippabhedo sabbopi lobhacāro. Kāmanaṭṭhena, kāmesu pavattanaṭṭhena ca kāmacāro. Sabbepi hi tebhūmakadhammā kāmanīyaṭṭhena kāmā. Yasmā ubhayesampi sahacaraṇañāyena kāmasaññābhāvo hoti, tasmā 『『kāmasaññā』』ti paduddhāraṃ katvā tadubhayameva niddiṭṭhanti veditabbaṃ. 『『Tatthā』』tiādi asamuppannakāmacārato pañcakāmaguṇikarāgassa visesadassanaṃ, asamuppannakāmacārasseva vā idhādhippetabhāvadassanaṃ. Kāmaṃ pañcakāmaguṇikarāgopi asamuppanno eva anāgāmimaggena samugghāṭīyati, tasmiṃ pana samugghāṭitepi na sabbo rāgo samugghāṭaṃ gacchati tassa aggamaggena samugghāṭitattā. Tasmā pañcakāmaguṇikarāgaggahaṇena itarassa sabbassa gahaṇaṃ na hotīti ubhayatthasādhāraṇena pariyāyena ubhayameva saṅgahetvā pāḷiyaṃ kāmasaññāggahaṇaṃ kataṃ, ato tadubhayaṃ sarūpato, visesato ca dassetvā sabbasaṅgāhikabhāvato 『『asamuppannakāmacāro pana imasmiṃ ṭhāne vaṭṭatī』』ti vuttaṃ. Tasmāti asamuppannakāmacārasseva idha vaṭṭanato ayamattho veditabboti yojanā. Tassāti paṭhamajjhānasamaṅgino puggalassa. Sadisattāti kāmasaññādibhāvena samānattā, etena pāḷiyaṃ 『『purimā』』ti idaṃ sadisakappanāvasena vuttanti dasseti. Anāgatā hi idha 『『nirujjhatī』』ti vuttā anuppādassa adhippetattā. Tasmā anāgatameva dassetuṃ 『『anuppannāva nuppajjatī』』ti vuttaṃ.

Vivekajapītisukhasaṅkhātāti vivekajapītisukhehi saha akkhātā, na vivekajapītisukhānīti akkhātā. Taṃsampayuttā hi saññāyeva idhādhippetā, na vivekajapītisukhāni. Atha vā vivekajapītisukhakoṭṭhāsikāti attho. Saṅkhātasaddo hettha koṭṭhāsattho 『『adinnaṃ theyyasaṅkhātaṃ ādiyeyyā』』tiādīsu (pārā. 89, 91) viya. Kāmacchandādioḷārikaṅgappahānavasena nānatthasaññāpaṭighasaññāhi nipuṇatāya sukhumā. Bhūtatāya saccā. Tadevatthaṃ dasseti 『『bhūtā』』ti iminā. Sukhumabhāvena, paramatthabhāvena ca aviparītasabhāvāti attho. Evaṃ byāsavasena yathāpāṭhamatthaṃ dassetvā samāsavasenapi yathāpāṭhameva dassento 『『atha vā』』tiādimāha. Samāsabyāsavasena hi dvidhā pāṭho dissati. 『『Kāmacchandādioḷārikaṅgappahānavasenā』』ti iminā sampayuttadhammānaṃ bhāvanānubhāvasiddhā, saññāya saṇhasukhumatā nīvaraṇavikkhambhanavasena viññāyatīti dasseti. Bhūtatāyāti sukhumabhāvena, paramatthabhāvena ca aviparītatāya, vijjamānatāya vā. Vivekajehīti nīvaraṇavivekato jātehi. Idāni jhānasamaṅgīvasena vuttassa dutiyapadassa atthaṃ dassetuṃ 『『sā assā』』tiādi vuttaṃ. Sabbatthāti sabbavāresu.

我來為您直譯這段巴利文： 1.462. 雖然這裡如說方式三學已來，但只顯示以增上心學增上想滅。但其他帶來為彼資糧，此義應依經理解。 五欲功德貪意為緣五欲分生起貪。未生欲行意為依現在生方式未生任何欲行、任何貪生。但現今讀"未生欲貪"，彼不適因義相違。且這裡欲貪因境界決定應見只緣欲功德貪，但欲行為禪愛有貪等分別一切貪行。以欲義、以轉起欲義為欲行。因為一切三地法以可欲義為欲。因為二者以相隨理為欲想性，所以應知作"欲想"詞抽出顯示彼二。"那裡"等為從未生欲行顯示五欲功德貪差別，或顯示只未生欲行這裡意趣。雖然五欲功德貪也未生以不還道斷，但斷彼時不一切貪去斷因彼以上道斷。所以取五欲功德貪不成取其他一切，以二義共通方式攝二經中作取欲想，所以顯示彼二自性及差別因遍攝性說"但未生欲行在此處適合"。所以意為因只未生欲行這裡適合應知此義為關係。彼意為具初禪人。同性意為以欲想等性平等，以此顯示經中"前"這說依同設想。因為意趣不生故說未來這裡"滅"。所以為顯示只未來說"未生即不生"。 名為離生喜樂意為與離生喜樂同說，非說為離生喜樂。因為這裡意趣只與彼相應想，非離生喜樂。或離生喜樂分意。因為這裡名字為分義如"取稱為偷未與"等。因欲貪等粗分斷方式以種種想瞋想微細故微細。以真故真。顯示彼義以此"真"。意為以微細性、勝義性無顛倒自性。如是顯示如經義以分別方式后，為也顯示如經以合說方式說"或"等。因為見二種讀依合說分別方式。以此"因欲貪等粗分斷方式"顯示相應法修習威力成就，以鎮伏蓋方式了知想細微性。以真性意為以微細性、勝義性無顛倒，或以存在。離生意為從離蓋生。現今為顯示依具禪說第二句義說"彼彼"等。一切處意為一切句。;

Samāpajjanādhiṭṭhānaṃ viya vuṭṭhānampijhāne pariyāpannaṃ hoti yathā taṃ dhammānaṃ bhaṅgakkhaṇo dhammesu, āvajjanapaccavekkhaṇāni pana na jhānapariyāpannāni, tasmā jhānapariyāpannameva vasīkaraṇaṃ gahetvā 『『samāpajjanto, adhiṭṭhahanto, vuṭṭhahanto ca sikkhatī』』ti vuttaṃ. Tanti paṭhamajjhānaṃ. Tena…pe… jhānenāti idampi 『『sikkhā』』ti etassa saṃvaṇṇanāpadaṃ. Tenāti ca hetumhi karaṇavacanaṃ, paṭhamajjhānena hetunāti attho. Hetubhāvo cettha jhānassa vivekajapītisukhasukhumasaccasaññāya uppattiyā sahajātādipaccayabhāvo. Kāmasaññāya pana nirodhassa upanissayapaccayabhāvova. So ca kho suttantapariyāyena. Tathā ceva heṭṭhā saṃvaṇṇitaṃ 『『tathārūpāya paṭipattiyā vinā abhāvato』』ti etenupāyenāti yvāyaṃ paṭhamajjhānatappaṭipakkhasaññāvasena 『『sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī』』ti ettha nayo vutto, etena nayena. Sabbatthāti sabbavāresu.

我來為您直譯這段巴利文： 如入定、安住，出也屬禪如法的壞剎那屬法中，但警覺、省察不屬禪，所以取只屬禪自在故說"入定者、安住者、出者且學"。彼意為初禪。以彼...禪意也為此"學"的註釋語。且以彼意為因位具格，意為以初禪因。且這裡禪因性為與離生喜樂微細真想生為俱生等緣性。但對欲想滅只為親依止緣性。且彼依經方式。且如是下注釋"因無如是行故"以此方便意為以此初禪與彼相對想方式說"一學想生，一學想滅"此理，以此理。一切處意為一切句。

1. Idāni ākiñcaññāyatanaparamāya eva saññāya dassane kāraṇaṃ vibhāvento 『『yasmā panā』』tiādimāha. Yasmā idañca…pe… uddhaṭanti sambandho. Kesaṃ panidaṃ aṅgato sammasananti vuttaṃ 『『aṭṭhasamāpattiyā』』tiādi. Aṅgatoti jhānaṅgato. Idañhi anupadadhammavipassanāya lakkhaṇavacanaṃ. Anupadadhammavipassanañhi karonto samāpattiṃ patvā aṅgatova sammasanaṃ karoti, na ca saññā samāpattiyā kiñci aṅgaṃ hoti. Atha ca panetaṃ vuttaṃ 『『idañca saññā saññāti evaṃ aṅgato sammasanaṃ uddhaṭa』』nti, tasmā lakkhaṇavacanametaṃ. Aṅgatoti vā avayavatoti attho, anupadadhammatoti vuttaṃ hoti. Kalāpatoti samūhato. Yasmā panettha samāpattivasena taṃtaṃsaññānaṃ uppādanirodhe vuccamāne aṅgavasena so vutto hoti, tasmā 『『idañcā』』tiādinā aṅgatova sammasanaṃ dassetīti veditabbaṃ. Tasmāti saññāvaseneva aṅgato sammasanassa uddhaṭattā. Tadevāti ākiñcaññāyatanameva, na nevasaññānāsaññāyatanaṃ tattha paṭusaññābhāvato.

『『Yo』』ti vattabbe 『『yato』』ti vuttanti āha 『『yo nāmā』』ti yathā 『『ādimhī』』ti vattabbe 『『ādito』』ti vuccati atthe pariggayhamāne yathāyuttavibhattiyāva to-saddassa labbhanato. Nāma-saddo cettha kho-saddo viya vācāsiliṭṭhatāmattaṃ. Sassedanti sakaṃ, attanā adhigatajhānaṃ, tasmiṃ saññā sakasaññā, sā etassatthīti sakasaññīti vuttaṃ 『『attano paṭhamajjhānasaññāya saññavā』』ti. Īkāro cettha upari vuccamānanirodhapādakatāya sātisayāya jhānasaññāya atthibhāvajotako daṭṭhabbo. Tenevāha 『『anupubbena saññaggaṃ phusatī』』tiādi. Tasmā tattha tattha sakasaññitāggahaṇena tasmiṃ tasmiṃ jhāne sabbaso suciṇṇavasībhāvo dīpitoti veditabbaṃ.

Lokiyānanti niddhāraṇe sāmivacanaṃ, sāmiatthe eva vā. Yadaggena hi taṃ tesu seṭṭhaṃ, tadaggena tesampi seṭṭhanti. Vibhattāvadhiatthe vā sāmivacanaṃ . Ettha pana 『『lokiyāna』』nti visesanaṃ lokuttarasamāpattīhi tassa aseṭṭhabhāvato kataṃ. Sesaṃ 『『kiccakārakasamāpattīna』』nti pana visesanaṃ akiccakārakasamāpattito tassa aseṭṭhabhāvatoti daṭṭhabbaṃ. Akiccakārakatā cassā 『『yatheva hi tattha saññā, evaṃ phassādayopī』』ti, 『『yadaggena hi tattha dhammā saṅkhārāvasesabhāvappattiyā pakativipassakānaṃ sammasituṃ asakkuṇeyyarūpena ṭhitā, tadaggena heṭṭhimasamāpattidhammā viya paṭukiccakaraṇasamatthāpi na hontī』』ti ca aṭṭhakathāsu (visuddhi. 1.287) paṭusaññākiccābhāvavacanato viññāyati. Svāyamattho paramatthamañjūsāya nāma visuddhimaggaṭīkāya āruppakathāyaṃ (visuddhi. ṭī.

我來為您直譯這段巴利文： 414. 現今顯明只以無所有處為最上想顯示因說"但因"等。因此且...舉為關係。但為顯示這是誰的支分觀察說"八定"等。支分意為禪支。因為此為逐法觀相語。因為作逐法觀者得定后只從支分作觀察，且想不成為定任何支。然而說此"且此想為想如是從支分觀察舉"，所以此為相語。或支分意為分分，即說為逐法。聚意為總。但因為這裡說依定彼彼想生滅時依支分彼說，所以應知以"且此"等顯示只從支分觀察。所以意為因依想從支分觀察舉。彼意為只無所有處，非非想非非想處因彼處無明想。 說"誰"時說"從誰"故說"誰名"如說"初"時說"從初"因在攝受義時只得如理語尾從字故。且這裡名字如確字只為語言優美。自意為自己，自得禪，彼中想為自想，彼有此故具自想故說"有自初禪想者"。且這裡應見伊音顯示有殊勝禪想因上說為滅基礎。所以說"次第觸想頂"等。所以應知以彼彼具自想取顯示在彼彼禪遍修習自在。 世間意為分別主格，或只主義。因為以何第一彼勝彼等，以彼第一彼等也勝。或限定界主格。但這裡作"世間"修飾因不勝于出世間定作。但應見余"作業定"修飾因不勝于不作業定。且彼不作業性從注中說"如彼處想，如是觸等"，"因為以何第一彼處法至於余行性故住于常觀者不能觀察狀，以彼第一如下定法也不成能作明業"知無明想業。此義在勝義莊嚴名清凈道注阿盧巴論中

1.286) ācariyena savisesaṃ vutto, tasmā tattha vuttanayeneva veditabbo. Keci pana 『『yathā heṭṭhimā heṭṭhimā samāpattiyo uparimānaṃ uparimānaṃ samāpattīnaṃ adhiṭṭhānakiccaṃ sādhenti, na evaṃ nevasaññānāsaññāyatanasamāpatti kassacipi adhiṭṭhānaṃ sādheti, tasmā sā akiccakārikā itarā kiccakārikā』』ti vadanti, tadayuttaṃ tassāpi vipassanācittaparidamanādīnaṃ adhiṭṭhānakiccasādhanato, tasmā purimoyeva attho yutto. Kasmā cetaṃ tesamagganti āha 『『ākiñcaññāyatanasamāpattiya』』ntiādi. 『『Itī』』ti vatvā 『『lokiyānaṃ…pe… aggattā』』ti tassattho vutto, 『『aggattā』』ti ettha vā nidassanametaṃ.

Pakappetīti saṃvidahati. Jhānaṃ samāpajjanto hi jhānasukhaṃ attani saṃvidahati nāma. Abhisaṅkharotīti āyūhati sampiṇḍeti. Sampiṇḍanattho hi samudāyattho. Yasmā pana nikantivasena cetanākiccassa matthakappatti, tasmā phalūpacārena kāraṇaṃ dassento 『『nikantiṃ…pe… nāmā』』ti vuttaṃ. Imā ākiñcaññāyatanasaññāti idāni labbhamānā ākiñcaññāyatanasaññā . Taṃsamatikkameneva uparijhānatthāya cetanābhisaṅkharaṇasambhavato nirujjheyyuṃ. Aññāti ākiñcaññāyatanasaññāhi aññā. Oḷārikāti tato thūlatarā. Kā pana tāti āha 『『bhavaṅgasaññā』』ti. Ākiñcaññāyatanato vuṭṭhāya eva hi uparijhānatthāya cetanābhisaṅkharaṇāni bhaveyyuṃ, evañca ākiñcaññāyatanasaññā nirujjheyyuṃ, vuṭṭhānañca bhavaṅgavasena hoti, tato parampi yāva uparijhānasamāpajjanaṃ, tāva antarantarā bhavaṅgasaññā uppajjeyyuṃ, tā ca ākiñcaññāyatanasaññāhi oḷārikāti adhippāyo.

Cetentovāti nevasaññānāsaññāyatanajjhānaṃ ekaṃ dve cittavārepi samāpajjanavasena pakappento eva. Na cetetīti tathā heṭṭhimajhānesu viya vā pubbābhogābhāvato na pakappeti nāma. Pubbābhogavasena hi jhānaṃ pakappento idha 『『cetetī』』ti vutto. Abhisaṅkharontovāti tattha appahīnanikantikatāvasena āyūhanto eva. Nābhisaṅkharotīti tathā heṭṭhimajhānesu viya vā pubbābhogābhāvato nāyūhati nāma. 『『Ahametaṃ jhānaṃ nibbattemi upasampādemi samāpajjāmī』』ti hi evaṃ abhisaṅkharaṇaṃ tattha sālayasseva hoti, na anālayassa, tasmā ekadvicittakkhaṇikampi jhānaṃ pavattento tattha appahīnanikantikatāya 『『abhisaṅkharonto evā』』ti vutto. Yasmā panassa tathā heṭṭhimajhānesu viya vā tattha pubbābhogo natthi, tasmā 『『na abhisaṅkharotī』』ti vuttaṃ. 『『Imassa bhikkhuno』』tiādi vuttassevatthassa vivaraṇaṃ. Tattha yasmā imassa…pe… atthi, tasmā 『『na ceteti, nābhisaṅkharotī』』ti ca vuttanti adhippāyo. Ābhogasamannāhāroti ābhogasaṅkhāto, ābhogavasena vā cittassa ārammaṇābhimukhaṃ, ārammaṇassa vā cittābhimukhaṃ anvāhāro. 『『Svāyamattho』』tiādinā tadevatthaṃ upamāya paṭipādeti. Puttagharācikkhaṇenāti puttagharassa ārocananayena.

我來為您直譯這段巴利文： 1.286. 由阿阇黎特別說，所以應如彼說方式知。但有些說"如下下定為上上定作安住業，非如是非想非非想處定不為任何作安住，所以彼不作業其他作業"，彼不適因為彼也成就觀心調御等安住業，所以只前義適合。且為何此彼等頂說"無所有處定"等。說"如是"后說"世間...頂"為彼義，或這裡"頂"為此顯示。 規劃意為安排。因為入禪者名為于自安排禪樂。造作意為努力積集。因為積集義為總義。但因為依愛勝執作用達頂，所以顯示因以果方便說"愛...名"。此無所有處想意為現今得無所有處想。以超越彼為上禪故可有思造作應滅。其他意為異於無所有處想。粗意為比彼粗。但何為彼說"有分想"。因為只從無所有處出為上禪應有思造作，如是無所有處想應滅，且出以有分方式，從彼后乃至入上禪，其間間有分想應生，且彼比無所有處想粗意趣。 作意為以入非想非非想處禪一二心剎那方式只規劃。不作意為如是如下禪或因無前行名不規劃。因為依前行規劃禪這裡說"作"。只造作意為依彼未斷愛作方式只努力。不造作意為如是如下禪或因無前行名不努力。因為"我生此禪、證此禪、入此禪"如是造作只為有著，非為無著，所以轉起一二心剎那禪也因彼未斷愛作說"只造作"。但因為彼無如是如下禪或彼前行，所以說"不造作"。"此比丘"等為顯明只所說義。那裡因為此...有，所以說"不作，不造作"意趣。轉向作意意為名為轉向，或依轉向心向所緣，或所緣向心引導。以"此義"等以譬喻成立彼義。以告子家意為以告知子家方式。

Gantvā ādāya āgatanti sambandho. Pacchābhāgeti āsanasālāya pacchimadisāyaṃ ṭhitassa pitugharassa pacchābhāge. Tatoti puttagharato. Laddhagharamevāti yatonena bhikkhā laddhā, tameva gharaṃ puttagehameva. Āsanasālā viya ākiñcaññāyatanasamāpatti tato pitugharaputtagharaṭṭhāniyānaṃ nevasaññānāsaññāyatananirodhasamāpattīnaṃ upagantabbato. Pitugehaṃ viya nevasaññānāsaññāyatanasamāpatti amanasikātabbato, majjhe ṭhitattā ca. Puttagehaṃ viya nirodhasamāpatti manasikātabbato, pariyante ṭhitattā ca. Pitugharaṃ amanasikaritvāti pavisitvā samatikkantampi pitugharaṃ amanasikaritvā. Puttagharasseva ācikkhaṇaṃ viya ekaṃ dve cittavāre samāpajjitabbampi nevasaññānāsaññāyatanaṃ amanasikaritvā parato nirodhasamāpattatthāya eva manasikāro daṭṭhabbo. Evaṃ amanasikārasāmaññena, manasikārasāmaññena ca upamopameyyatā vuttā ācikkhaṇenapi manasikārasseva jotanato. Na hi manasikārena vinā ācikkhaṇaṃ sambhavati.

Tājhānasaññāti ekaṃ dve cittavāre pavattā nevasaññānāsaññāyatanajhānasaññā. Nirodhasamāpattiyañhi yathārahaṃ catutthāruppakusalakiriyajavanaṃ dvikkhattumeva javati, na taduttari. Nirujjhantīti sarasavaseneva nirujjhanti, pubbābhisaṅkhārabalena pana upari anuppādo. Yathā ca jhānasaññānaṃ, evaṃ itarasaññānampīti āha 『『aññā cā』』tiādi. Nuppajjanti yathāparicchinnakālanti adhippāyo. So evaṃ paṭipanno bhikkhūti yathāvutte saññagge ṭhitabhāvena paṭipanno bhikkhu, so ca kho anāgāmī vā arahā vā dvīhi phalehi samannāgamo, tiṇṇaṃ saṅkhārānaṃ paṭippassaddhi, soḷasavidhā ñāṇacariyā, navavidhā samādhicariyāti imesaṃ vasena nirodhapaṭipādanapaṭipattiṃ paṭipannoti attho. Anupubbanirodhavasena cittacetasikānaṃ appavattiyeva saññāvedanāsīsena 『『saññāvedayitanirodha』』nti vuttā. Phusatīti ettha phusanaṃ nāma vindanaṃ paṭiladdhīti dasseti 『『vindati paṭilabhatī』』ti iminā. Atthato pana vuttanayena yathāparicchinnakālaṃ cittacetasikānaṃ sabbaso appavattiyeva.

Niratthakatāya upasaggamattaṃ, tasmā saññā icceva attho. Nirodhapadena anantarikaṃ katvā samāpattipade vattabbe tesaṃ dvinnamantare sampajānapadaṃ ṭhapitanti āha 『『nirodhapadena antarikaṃ katvā vutta』』nti. Tena vuttaṃ 『『anu…pe… attho』』ti, tena ayuttasamāsoyaṃ yathārutapāṭhoti dasseti. Tatrāpīti tasmiṃ yathāpadamanupubbiṭhapanepi ayaṃ visesatthoti yojanā. Sampajānantassāti taṃ taṃ samāpattiṃ samāpajjitvā vuṭṭhāya tattha tattha saṅkhārānaṃ sammasanavasena pajānantassa puggalassa. Anteti yathāvuttāya nirodhapaṭipādanapaṭipattiyā pariyosāne. Dutiyavikappe sampajānantassāti sampajānakārino, iminā nirodhasamāpattisamāpajjanakassa bhikkhuno ādito paṭṭhāya sabbapāṭihārikapaññāya saddhiṃ atthasādhikā paññā kiccato dassitā hoti. Tenāha 『『paṇḍitassa bhikkhuno』』ti. Vacanasesāpekkhā』 napekkhatā dvinnaṃ vikappānaṃ viseso.

Saṃvaṇṇanokāsānuppattito nirodhasamāpattikathā kathetabbā. Sabbākārenāti nirodhasamāpattiyā sarūpaviseso, samāpajjanako, samāpajjanaṭṭhānaṃ, samāpajjanakāraṇaṃ, samāpajjanākāroti evamādinā sabbappakārena . Tatthāti visuddhimagge (visuddhi.

我來為您直譯這段巴利文： 去取來為關係。後分意為在坐堂後方住父家的後分。從彼意為從子家。只得家意為從此得施食，彼家只子家。如坐堂無所有處定因從彼如父家子家處的非想非非想處滅定可去。如父家非想非非想處定因不作意，且因住中。如子家滅定因作意，且因住邊。不作意父家意為入過父家也不作意。如只告知子家一二心剎那應入非想非非想處也不作意為后滅定只作意應見。如是以不作意共性，以作意共性說譬喻所喻性因以告知也只顯示作意。因為無作意不可能告知。 彼禪想意為轉起一二心剎那非想非非想處禪想。因為在滅定如理第四無色善作速行只二次速行，不過彼。滅意為依自相即滅，但依前造作力上不生。如禪想，如是其他想也故說"且其他"等。不生如限定時意趣。如是行比丘意為如說住想頂方式行比丘，且彼為不還或阿羅漢具二果，三行寂止，十六種智行，九種定行這等力行滅成就行意。以次第滅力心心所不轉以想受為主說"想受滅"。觸意為這裡觸名為得獲得以此"得獲得"顯示。但義以說方式如限定時一切心心所不轉。 因無義只字首，所以想即義。以滅字為間作說應說定字彼二間立正知字故說"以滅字為間說"。所以說"次第...義"，以此顯示此為不適合複合如讀文。那裡也意為于彼如字次第安立也此差別義為關係。正知意為入彼彼定出依觀察彼彼行方式了知人。最後意為如說滅成就行終。第二選擇正知意為正知作者，以此顯示入滅定比丘從始一切神變慧共成就慧作用。所以說"智比丘"。有待無待語余為二選擇差別。 因得註釋機會應說滅定論。一切相意為以滅定自性差別、入者、入處、入因、入相如是等一切種。那裡意為清凈道。

1.307) kathitatovāti kathitaṭṭhānato eva, tevīsatimaparicchedatoti attho, na idha taṃ vadāma punaruttibhāvato, ganthagarukabhāvato cāti adhippāyo.

Pāḷiyaṃ evaṃ kho ahanti ettha ākārattho evaṃ-saddo uggahitākāradassananti katvā. Evaṃ poṭṭhapādāti ettha pana sampaṭicchanattho tatheva anujānananti katvā. Tenāha 『『suuggatitaṃ tayā』ti anujānanto』』ti.

1. Saññā aggā etthāti saññaggaṃ, ākiñcaññāyatanaṃ. Avasesasamāpattīsupi saññaggaṃ atthīti ettha pana saññaggabhāvo 『『saññagga』』nti vutto, saññāyeva agganti tulyādhikaraṇasamāso vā. 『『Puthū』』ti ayaṃ liṅgavipallāso, nikāralopo vāti vuttaṃ 『『bahūnī』』ti. 『『Yathā』』ti iminā karaṇappakārasaṅkhāto pakāraviseso gahito, na pakārasāmaññanti dasseti 『『pathavīkasiṇādīsū』』tiādinā. 『『Idaṃ vuttaṃ hotī』』tiādi tabbivaraṇaṃ. Jhānānaṃ tāva yutto karaṇabhāvo saññānirodhaphusanassa sādhakatamabhāvato, kasiṇānaṃ pana kathanti? Tesampi so yutto eva. Yadaggena hi jhānānaṃ nirodhaphusanassa sādhakatamabhāvo, tadaggena kasiṇānampi tadavinābhāvato. Anekakaraṇāpi ca kiriyā hotiyeva yathā 『『aññena maggena yānena dīpikāya gacchatī』』ti.

Ekavāranti sakiṃ. Purimasaññānirodhanti kāmasaññānirodhaṃ, na pana nirodhasamāpattisaññitaṃ saññānirodhaṃ. Ekaṃ saññagganti ekaṃ saññābhūtaṃ aggaṃ, eko saññaggabhāvo vā heṭṭhimāya saññāya ukkaṭṭhabhāvato. Saññā ca sā aggañcāti hi saññaggaṃ, na saññāsu agganti. Yathā pana saññā aggo etthāti saññaggaṃ, ākiñcaññāyatanaṃ, evaṃ sesajhānampi. Yena ca nimittena jhānaṃ 『『saññagga』』nti vuttaṃ, tadeva saññāsaṅkhātaṃ nimittaṃ bhāvalopena, bhāvappadhānena vā idhādhippetaṃ. Dve vāreti dvikkhattuṃ. Satasahassaṃ saññaggānīti migapadavaḷañjananiddeso. Sesakasiṇesūti kasiṇānameva gahaṇaṃ nirodhakathāya adhikatattā, tato eva cettha jhānaggahaṇenapi kasiṇajjhānāni eva gahitānīti veditabbaṃ. Yathā 『『pathavīkasiṇena karaṇabhūtenā』』ti tadārammaṇikaṃ jhānaṃ anāmasitvā vuttaṃ, evaṃ 『『paṭhamajjhānena karaṇabhūtenā』』ti tadārammaṇaṃ anāmasitvā vadati. 『『Itī』』tiādinā tadevatthaṃ saṅgahetvā nigamanaṃ karoti. Sabbampīti ekavāraṃ samāpannajjhānasaññampi. Saṅgahetvāti sañjānanalakkhaṇena taṃsabhāvānativattanato saṅgahaṃ katvā, samāpajjanavasena, sañjānanalakkhaṇena ca ekatāti vuttaṃ hoti. Aparāparanti punappunaṃ. Bahūni saññaggāni honti.

1. Paṭhamanaye jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhentassa puggalassa vasena saññāñāṇāni dassitāni. Dutiyanaye pana yasmā vipassanaṃ ussukkāpetvā maggena ghaṭentassa maggañāṇaṃ uppajjati, tasmā vipassanāmaggavasena saññāñāṇāni dassitāni. Tatiyanaye ca yasmā paṭhamanayo oḷāriko, dutiyanayopi missakoti tadubhayaṃ asambhāvetvā accantasukhumagambhīraṃ nibbattitalokuttarameva dassetuṃ maggaphalavasena saññāñāṇāni dassitāni. Tayopete nayā maggasodhanavasena dassitā.

『『Ayaṃ panettha sāro』』ti vibhāvetuṃ tipiṭakamahāsivattheravādo ābhato. Tathā hi 『『arahattaphalasaññāya uppādā』』tiādinā (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 1.307. 且從說處意為從第二十三品，意趣為因重複及文字繁重不在這裡說彼。 經中"如是我"這裡如是字為相義因作已取相顯示。但"如是布咤婆陀"這裡為許可義因作如是允許。所以說"善取由你為允許"。 415. 想頂在此為想頂，無所有處。其餘定中也有想頂在此但想頂性說"想頂"，或想即頂為同格複合。"多"此為性轉變，或無尼聲故說"多"。以"如"此取作方式所說方式差別，非方式共相以"地遍等"等顯示。"此說為"等為彼顯明。禪雖適合作性因為最成就觸想滅，但遍如何？彼等也適合。因為以何第一禪成就觸滅，以彼第一遍也因不離彼。且作也有多作如"以其他道、車、燈去"。 一次意為一次。前想滅意為欲想滅，非名為滅定想滅。一想頂意為一想為頂，或一想頂性因下想殊勝性。因為想且彼頂為想頂，非想中頂。但如想頂在此為想頂，無所有處，如是余禪也。且以何相禪說"想頂"，彼名為想相以略性，或以性為主這裡意趣。二次意為二遍。十萬想頂為鹿足跡說。余遍意為只取遍因滅論主，從彼即這裡以禪取也應知只取遍禪。如"以地遍為作"不觸彼所緣說，如是"以初禪為作"不觸彼所緣說。以"如是"等攝彼義作結。一切意為一次入禪想也。攝意為作攝因不離彼性以了別相，說為一以入方式及了別相。次第意為一再。多想頂為。 416. 第一理依增長以禪為基礎觀人顯示想智。但第二理因為增進觀合道生道智，所以依觀道顯示想智。且第三理因為第一理粗，第二理也雜故不設彼二為顯示極微細深已生出世只依道果顯示想智。此三理依道清凈顯示。 "但這裡此為精要"為顯明引三藏大濕婆長老說。如是以"阿羅漢果想生"等;

1.416) theravādānukūlameva upari attho saṃvaṇṇitoti. Ime bhikkhūti purimavādino bhikkhū. Tadā dīghanikāyatantiṃ parivattante imaṃ ṭhānaṃ patvā yathāvuttapaṭipāṭiyā tayo naye kathente bhikkhū sandhāya evaṃ thero vadati. Nirodhaṃ pucchitvā tasmiṃ kathite tadanantaraṃ saññāñāṇuppattiṃ pucchanto atthato nirodhā vuṭṭhānaṃ pucchati nāma. Nirodhato ca vuṭṭhānaṃ arahattaphaluppattiyā vā siyā, anāgāmiphaluppattiyā vā, tattha saññā padhānā, tadanantarañca paccavekkhaṇañāṇanti tadubhayaṃ niddhārento thero 『『poṭṭhapādo heṭṭhā』』tiādimāha. Tattha bhagavāti ālapanavacanaṃ.

Yathā maggavīthiyaṃ maggaphalañāṇesu uppannesu niyamato maggaphalapaccavekkhaṇañāṇāni honti, evaṃ phalasamāpattivīthiyaṃ phalapaccavekkhaṇañāṇanti vuttaṃ 『『pacchā paccavekkhaṇañāṇa』』nti. 『『Idaṃ arahattaphala』』nti paccavekkhaṇañāṇassa uppattiākāradassanaṃ. Ayameva paccayo idappaccayo ma-kārassa da-kāraṃ katvā. Da-kārenapi pakatipadamicchanti keci saddavidū. So pana theravāde na phalasamādhisaññā evāti āha 『『phalasamādhisaññāpaccayā』』ti, arahattaphalasamādhisahagatasaññāpaccayāti attho. Kirāti anussaraṇatthe nipāto. Yathādhigatadhammānussaraṇapakkhiyā hi paccavekkhaṇā. Samādhisīsena cettha sabbaṃ arahattaphalaṃ gahitaṃ sahacaraṇañāyena, tasmiṃ asati paccavekkhaṇāya asambhavoti pāḷiyaṃ 『『idappaccayā』』ti vuttaṃ. Evamidha dīghabhāṇakānaṃ matena phalapaccavekkhaṇāya ekantikatā dassitā. Cūḷadukkhakkhandhasuttaṭṭhakathāyaṃ pana evaṃ vuttaṃ 『『sā pana na sabbesaṃ paripuṇṇā hoti. Eko hi pahīnakilesameva paccavekkhati, eko avasiṭṭhakilesameva, eko maggameva, eko phalameva, eko nibbānameva. Imāsu pana pañcasu paccavekkhaṇāsu ekaṃ vā dve vā no laddhuṃ na vaṭṭantī』』ti (ma. ni. aṭṭha. 1.175), tadetaṃ majjhimabhāṇakānaṃ matena vuttaṃ. Ābhidhammikā pana vadanti –

『『Maggaṃ phalañca nibbānaṃ, paccavekkhati paṇḍito;

Hīne kilese sese ca, paccavekkhati vā na vā』』ti. (abhidhammatthasaṅgahaṭṭhakathāyaṃ kammaṭṭhānasaṅgahavibhāge visuddhibhede);

Saññāattakathāvaṇṇanā

我來為您直譯這段巴利文： 1.416. 上述義只依長老說註釋。此等比丘意為前說比丘。彼時轉長部經到此處如說次第說三理諸比丘長老如是說指。問滅彼說后即問想智生名為實義問從滅出。且從滅出或以阿羅漢果生，或以不還果生，彼處想為主，彼后省察智故決定彼二長老說"布咤婆陀下"等。那裡世尊意為呼格語。 如道路中生道果智時必有道果省察智，如是果定路中果省察智故說"后省察智"。"此阿羅漢果"為顯示省察智生相。此緣為此緣作瑪音為達音。達音也一些語法家欲本詞。但彼長老說非只果定想故說"果定想緣"，意為阿羅漢果定俱想緣。實為回憶義不變詞。因為省察屬於隨憶已得法。且這裡以定為首取一切阿羅漢果以俱起理，無彼無省察可能故經中說"此緣"。如是這裡顯示依長誦者意果省察一定性。但小苦蘊經注中如是說"彼非一切圓滿。因為一隻省察已斷煩惱，一隻剩餘煩惱，一隻道，一隻果，一隻涅槃。但此五省察不得一或二不適"，彼依中誦者意說。但阿毗達磨者說 - "智者省察道、果及涅槃， 省察或不省察劣煩惱及余"。 想自注釋解釋

417.『『Gāmasūkaro』』ti iminā vanasūkaramapaneti. Evañhi upamāvacanaṃ sūpapannaṃ hotīti. Desanāya saṇhabhāvena sārambhamakkhaissādimalavisodhanato sutamayañāṇaṃ nhāpitaṃ viya, sukhumabhāvena anuvilittaṃ viya, tilakkhaṇabbhāhatatāya kuṇḍalādyālaṅkāravibhūsitaṃ viya ca hoti. Tadanupavisato ñāṇassa, tathābhāvā taṃsamaṅgino ca puggalassa tathābhāvāpatti, nirodhakathāya nivedanañcassa sirisayane pavesanasadisanti āha 『『saṇhasukhuma…pe… ārāpitopī』』ti. Tatthāti tissaṃ nirodhakathāyaṃ. Mandabuddhitāya sukhaṃ na vindanto alabhanto, ajānanto vā. Malavidūsitatāya gūthaṭṭhānasadisaṃ. Attano laddhinti attadiṭṭhiṃ. Anumatiṃ gahetvāti anuññaṃ gahetvā 『『ediso me attā』』ti anujānāpetvā, attano laddhiyaṃ patiṭṭhāpetvāti vuttaṃ hoti.

Pāḷiyaṃ kaṃ panāti oḷāriko, manomayo, arūpīti tiṇṇaṃ attavādānaṃ vasena tividhesu attānesu kataraṃ attānaṃ paccesīti attho. 『『Desanāya sukusalo』』ti iminā 『『avassaṃ me bhagavā laddhiṃ viddhaṃsessatī』』ti tassa manasikāraṃ dasseti. Pariharantoti viddhaṃsanato apanento, arūpī attāti attano laddhiṃ nigūhantoti adhippāyo. Pāḷiyaṃ 『『oḷārikaṃ kho』』tiādimhi paribbājakavacane ayamadhippāyo – yasmā catusantatirūpappabandhaṃ ekattavasena gahetvā rūpībhāvato 『『oḷāriko attā』』ti pacceti attavādī, annapānopaṭṭhānatañcassa parikappetvā 『『sassato』』ti maññati, rūpībhāvato eva ca saññāya aññattaṃ ñāyāgatameva, yaṃ vedavādino 『『annamayo, pānamayo』』ti ca dvidhā voharanti, tasmā paribbājako taṃ attavādimataṃ attānaṃ sandhāya 『『oḷārikaṃ kho』』tiādimāhāti.

『『Oḷāriko ca hi te poṭṭhapāda attā abhavissā』』tiādimhi bhagavato vacane cāyamadhippāyo – yadi attā rūpī bhaveyya, evaṃ sati rūpaṃ attā siyā, na ca saññī saññāya arūpabhāvato, rūpadhammānañca asañjānanasabhāvattā. Rūpī ca samāno yadi tava matena nicco, saññā ca aparāparaṃ pavattanato tattha tattha bhijjatīti bhedasabbhāvato aniccā , evampi 『『aññā saññā, añño attā』』ti saññāya abhāvato acetanova attā hoti, tasmā esa attā na kammassa kārako, na ca phalassa upabhuñjanakoti āpannamevāti imaṃ dosaṃ dassento bhagavā 『『oḷāriko cā』』tiādimāhāti. Tatthāti 『『rūpī attā』』ti vāde. Paccāgacchatoti sesakiriyāpekkhāya kammattheyeva upayogavacanaṃ, paccāgacchatoti ca paccāgacchantassa, jānantassa, paṭicca vādena pavattassāti vā attho. 『『Aññā ca saññā uppajjati, aññā ca saññā nirujjhantī』』ti kasmā vuttaṃ, nanu uppādapubbako nirodho, na ca uppannaṃ anirujjhanakaṃ nāma atthīti codanaṃ sodhetuṃ 『『catunnaṃ khandhāna』』ntiādi vuttaṃ. Satipi nesaṃ ekālambaṇavatthukabhāve uppādanirodhādhikārattā ekuppādanirodhabhāvova vutto. Aparāparanti poṅkhānupoṅkha.

418-

我來為您直譯這段巴利文： 417. "村豬"以此除去林豬。如是譬喻語成善配。以說柔細性清凈奮激、覆藏等垢故聞所成智如沐浴，以微細性如塗油，以三相擊打如莊嚴耳環等飾。彼能入智，如是性得具彼人如是性，告知滅論如入吉祥床故說"柔細...乃至...令入"。彼處意為于彼滅論中。因鈍慧性不得樂，不得，或不知。因垢染如糞處。自見意為自見。取許意為取許可令許可"如是我我"，說為安立於自見。 經中"何者"意為粗大、意生、無色三我論依三種我中何我汝期待。"說善巧"以此顯示彼作意"世尊必毀我見"。避意為從毀除，意趣為隱藏無色我為自見。經中"粗大"等遍行者語此意趣 - 因取四相續色相續為一性因色性期待"粗大我"為我論者，且設想彼食飲侍奉思"常"，且因色性智得想異性，彼吠陀論者說"食作、飲作"為二種，所以遍行者指彼我論者意說"粗大"等。 "若有汝布咤婆陀粗大我"等世尊語此意趣 - 若我有色性，如是色為我，非有想因想無色性，且色法無了知性。且有色如汝意常，且想轉起次第彼彼處滅因有滅無常，如是也因無想"異想、異我"我成無心，所以此我非作業者，且非受果者即成故世尊顯示此過說"且粗大"等。彼處意為"色我"說中。返意為余作用期待對格語，返意為返者，知者，或隨說轉起義。"異想生，異想滅"為何說，豈非生前滅，且無已生不滅名為有故為顯清凈詰難說"四蘊"等。雖有彼等一所緣事性因說生滅勝義只說一生滅性。次第意為相續。 418.

1. Pāḷiyaṃ manomayanti jhānamanaso vasena manomayaṃ. Yo hi bāhirapaccayanirapekkho, so manasāva nibbattoti manomayo. Rūpaloke nibbattasarīraṃ sandhāya vadati. Yaṃ vedavādino 『『ānandamayo , viññāṇamayo』』ti ca dvidhā voharanti. Tatrāpīti 『『manomayo attā』』ti vādepi. Dose dinneti 『『aññāva saññā bhavissatī』』tiādinā dose dinne attano laddhiṃyeva vadanto 『『arūpiṃ kho』』tiādimāhāti sambandho. Idhāpi purimavāde vuttanayena 『『yadi attā manomayo sabbaṅgapaccaṅgī ahīnindriyo bhaveyya, evaṃ sati rūpaṃ attā siyā, na ca saññī saññāya arūpabhāvato』』tiādi sabbaṃ dosadassanaṃ veditabbaṃ. Tamatthañhi dassento bhagavā 『『manomayo ca hi te poṭṭhapādā』』tiādimavoca. Kasmā panāyaṃ paribbājako paṭhamaṃ oḷārikaṃ attānaṃ paṭijānitvā taṃ laddhiṃ vissajjetvā puna manomayaṃ attānaṃ paṭijānāti? Tampi vissajjitvā puna arūpiṃ attānaṃ paṭijānātīti? Kāmañcettha kāraṇaṃ 『『tato so arūpī attāti evaṃladdhiko samānopi…pe… ādimāhā』』ti heṭṭhā vuttameva, tathāpi ime titthiyā nāma anavaṭṭhitacittā thusarāsimhi nikhātakhāṇuko viya cañcalāti kāraṇantarampi dassetuṃ 『『yathā nāmā』』tiādi vuttaṃ. Saññā nappatiṭṭhātīti ārammaṇe sañjānanavasena saññā na patiṭṭhāti, ārammaṇe saññaṃ na karotīti vuttaṃ hoti. Saññāpatiṭṭhānakāleti etthāpi ayaṃ nayo.

Tatrāpīti 『『arūpī attā』』ti vādepi. Saññāyāti pakatisaññāya, evaṃ bhadantadhammapālattherena (dī. ni. ṭī.

我來為您直譯這段巴利文： 420. 經中"意生"意為依禪意意生。因為無關外緣，彼以意生故意生。指色界生身說。彼吠陀論者說"樂作、識作"為二種。那裡也意為于"意生我"說也。給過意為以"將有異想"等給過說自見即說"無色"等為關係。這裡也應以前說方式知一切過顯示"若我意生具一切支分無缺根將有，如是色為我，非有想因想無色性"等。因為顯示彼義世尊說"若有汝布咤婆陀意生"等。但為何此遍行者先承認粗大我后舍彼見再承認意生我？舍彼后再承認無色我？此因緣雖上說"從彼彼有無色我如是見者也...等"，但這些外道名為無定心如立樁于糠堆如動故為顯示其他因緣說"如名"等。想不住意為依了知于所緣想不住，說為于所緣不作想。想住時意為這裡也此理。 那裡也意為于"無色我"說也。想意為本想，如是尊者法護。;

1.418-420) vuttaṃ. Aññasmiṃ titthāyatane uppādanirodhanti hi sambandho. Tena vedikānaṃ matena nānakkhaṇe uppannāya nānārammaṇāya saññāya uppādanirodhamicchatīti dasseti. Keci pana 『『ācariyasaññāyā』』ti paṭhanti, tadayuttaṃ atthassa viruddhattā, therena ca anuddhaṭattā. Aparāparaṃ pavattāya saññāya uppādavayadassanato uppādanirodhaṃ icchati. Tathāpi 『『saññā saññā』』ti pavattasamaññaṃ 『『attā』』ti gahetvā tassa avicchedaṃ parikappento sassataṃ maññati. Tenāha 『『attānaṃ pana sassataṃ maññatī』』ti. Tasmāti aparāparaṃ pavattasaññāya nāmamattena sassataṃ maññanato. Saññāya uppādanirodhamatte aṭṭhatvā taduttari sassataggāhassa gahaṇato dosaṃ dassetīti adhippāyo. Tathevāti yathā 『『rūpī attā, manomayo attā』』ti ca vādadvaye attano asaññatā, evañcassa 『『acetanatā』』tiādidosappasaṅgo dunnivāro , tatheva imasmiṃ vādepīti attho. Micchādassanenāti attadiṭṭhisaṅkhātena micchābhinivesena. Abhibhūtattāti anādikālabhāvitabhāvena ajjhotthaṭattā, nivāritañāṇacārattāti vuttaṃ hoti. Yena santatighanena, samūhaghanena ca vañcito bālo pabandhavasena pavattamānaṃ dhammasamūhaṃ micchāgāhavasena 『『attā』』ti ca 『『nicco』』ti ca abhinivissa voharati, taṃ ekattasaññitaṃ santatighanaṃ, samūhaghanañca vinibhujja yāthāvato jānanaṃ ghanavinibbhogo, so ca sabbena sabbaṃ titthiyānaṃ natthi. Tasmā ayampi paribbājako tādisassa ñāṇaparipākassa abhāvato vuccamānampi nānattaṃ nāññāsīti āha 『『taṃ nānattaṃ ajānanto』』ti. Saññā nāmāyaṃ nānārammaṇā nānākkhaṇe uppajjati, veti cāti vedikānaṃ mataṃ. Saññāya uppādanirodhaṃ passantopi saññāmayaṃ saññābhūtaṃ attānaṃ parikappetvā yathāvuttaghanavinibbhogābhāvato niccameva katvā diṭṭhimaññanāya maññati. Tathābhūtassa ca tassa saṇhasukhumaparamagambhīradhammatā na ñāyatevāti idaṃ kāraṇaṃ passantena bhagavatā 『『dujjānaṃ kho』』tiādi vuttanti dassento 『『athassa bhagavā』』tiādimāha.

我來為您直譯這段巴利文： 1.418-420. 說。因為關係為"在其他外道處生滅"。以此顯示依吠陀者意欲異剎那生異所緣想生滅。但一些讀"阿阇黎想"，彼不適因義相違，且長老未引。欲從次第轉想顯示生滅因見生滅。如是也取"想想"轉共稱為"我"設想彼不斷思常。所以說"但思我常"。所以意為因次第轉想只名思常。意趣為顯示過因不住想生滅量更上取常執。如是意為如"色我、意生我"二說自無想性，如是且彼"無心性"等過難避免，如是此說也。邪見意為名為我見邪執。勝意為因無始時修習壓制，說為障礙智行。以何相續密、聚密欺愚者依相續方式轉法聚依邪執執著"我"及"常"言說，彼名為一性相續密、聚密分別如實知為密分別，且彼一切外道皆無。所以此遍行者因無如是智成熟雖說異性不知故說"不知彼異性"。想名此異所緣異剎那生、滅為吠陀者意。見想生滅也設想想作想為我因無如說密分別作常以見思思。且如是彼柔細最深法性不知即世尊見此因說"難知"等顯示說"然後世尊"等。

Diṭṭhiādīsu 『『evameta』』nti dassanaṃ abhinivisanaṃ diṭṭhi. Tassā eva pubbabhāgabhūtaṃ 『『evameta』』nti nijjhānavasena khamanaṃ khanti. Tathā rocanaṃ ruci.『『Aññathāyevā』』tiādi tesaṃ diṭṭhiādīnaṃ vibhajja dassanaṃ. Tattha aññathāyevāti yathā ariyavinaye antadvayaṃ anupagamma majjhimapaṭipadāvasena dassanaṃ hoti, tato aññathāyeva. Aññadevāti yaṃ paramatthato vijjati khandhāyatanādi, tassa cāpi aniccatādi, tato aññadeva paramatthato avijjamānaṃ attasassatādikaṃ tayā khamate ceva ruccate cāti attho. Ābhuso yuñjanaṃ āyogo. Tena vuttaṃ 『『yuttapayuttatā』』ti. Paṭipattiyāti paramattacintanādiparibbājakapaṭipattiyā. Ācariyassa bhāvo ācariyakaṃ, yathā tathā ovādānusāsanaṃ, tadassatthīti ācariyako yathā 『『saddho』』ti āha 『『aññatthā』』tiādi. Aññasmiṃ titthāyatane tava ācariyabhāvo atthīti yojanā. 『『Tenā』』tiādi saha yojanāya yathāvākyaṃ dassanaṃ. 『『Ayaṃ paramattho, ayaṃ sammutī』』ti imassa vibhāgassa dubbibhāgattā dujjānaṃ etaṃ nānattaṃ. 『『Yajjetaṃ dujjānaṃ tāva tiṭṭhatu, aññaṃ panatthaṃ bhagavantaṃ pucchāmī』』ti cintetvā tathā paṭipannataṃ dassetuṃ 『『atha paribbājako』』tiādi vuttaṃ. Añño vā saññātoti saññāsabhāvato aññasabhāvo vā attā hotūti attho. Adhunā pana 『『aññā vā saññā』』ti pāṭho dissati. Assāti attano.

Lokīyati dissati, patiṭṭhahati vā ettha puññapāpaṃ, tabbipāko cāti loko, attā. So hissa kārako, vedako cāti icchito. Diṭṭhigatanti 『『sassato attā ca loko cā』』tiādi (dī. ni.

我來為您直譯這段巴利文： 見等中"如是此"見執著為見。彼前分為"如是此"依思惟方式忍為忍。如是喜為喜。"實異"等為彼等見等分別顯示。彼處實異意為如聖律不近二邊依中道方式見，從彼實異。實他意為勝義有蘊處等，且彼無常等，從彼實他勝義無我常等為汝忍且喜義。極勵為加行。所以說"已勵勵性"。行意為勝義思等遍行者行。阿阇黎性為阿阇黎性，如是教誡訓誡，有彼為有阿阇黎如"信"故說"異處"等。在其他外道處汝有阿阇黎性為關係。"所以"等與關係如語顯示。"此勝義，此俗諦"此分別難分別故難知此異性。"若此且難知，我問世尊其他義"思已如是行顯示說"然後遍行者"等。異想性意為從想性異性或我義。但現見"異想"讀。彼意為我的。 顯示見或住此福罪及彼果為世間，我。因為彼欲彼為作者及受者。見趣意為"我及世間常"等;

1.31; udā. 55) nayapavattaṃ diṭṭhigataṃ. Na hesa diṭṭhābhiniveso diṭṭhadhammikādiatthanissito tadasaṃvattanato. Yo hi taṃ saṃvattanako, so 『『taṃ nissito』』ti vattabbataṃ labheyya yathā taṃ puññañāṇasambhāro. Eteneva nayena na dhammanissitatāpi saṃvaṇṇetabbā. Brahmacariyassa ādi ādibrahmacariyaṃ, tadeva ādibrahmacariyakaṃ yathā 『『vinayo eva venayiko』』ti (pārā. aṭṭha. 8). Tenāha 『『sikkhattayasaṅkhātassā』』tiādi. Sabbampi vākyaṃ antogadhāvadhāraṇaṃ tassa avadhāraṇaphalattāti vuttaṃ 『『ādimatta』』nti. Tadidha adhisīlasikkhāva. Sā hi sikkhattayasaṅgahite sāsanabrahmacariye ādibhūtā, na aññattha viya ājīvaṭṭhamakādi ādibrahmacariyakanti dasseti 『『adhisīlasikkhāmatta』』nti iminā. Nibbindanatthāyāti ukkaṇṭhitabhāvāya. 『『Abhijānanāyāti ñātapariññāvasena abhijānanatthāya. Sambujjhanatthāyāti tīraṇapahānapariññāvasena sambodhanatthāyā』』ti vadanti. Apica abhijānanāyāti abhiññāpaññāvasena jānanāya. Taṃ pana vaṭṭassa paccakkhakaraṇameva hotīti āha 『『paccakkhakiriyāyā』』ti. Sambujjhanatthāyāti pariññābhisamayavasena paṭivedhatthāya. Diṭṭhābhinivesassa saṃsāravaṭṭe nibbidāvirāganirodhupasamāsaṃvattanaṃ vaṭṭantogadhattā, tassa vaṭṭasambandhanato ca. Tathā abhiññāsambodhanibbānāsaṃvattanañca daṭṭhabbaṃ.

Kāmaṃ taṇhāpi dukkhasabhāvā eva, tassā pana samudayabhāvena visuṃ gahitattā 『『taṇhaṃ ṭhapetvā』』ti vuttaṃ. Pabhāvanatoti uppādanato. Dukkhaṃ pabhāventīpi taṇhā avijjādipaccayantarasahitā eva pabhāveti, na kevalāti āha 『『sappaccayā』』ti. Appavattīti appavattinimittaṃ. Na pavattanti ettha dukkhasamudayā, etasmiṃ vā adhigateti hi appavatti. Dukkhanirodhaṃ nibbānaṃ gacchati, tadatthañca sā paṭipajjitabbāti dukkhanirodhagāminipaṭipadā. Maggapātubhāvoti maggasamuppādo. Phalasacchikiriyāti phalassādhigamavasena paccakkhakaraṇaṃ. Taṃ ākāranti taṃ tuṇhībhāvasaṅkhātaṃ gamanaliṅga ārocento viya, na pana abhimukhaṃ āroceti.

我來為您直譯這段巴利文： 1.31. 見趣轉。因為此見執不依現法等義因不導彼。因為若彼導者，彼應得說"依彼"如彼福智資糧。以此理也不應註釋依法性。梵行始為始梵行，彼即始梵行如"律即律者"。所以說"名為三學"等。一切語含限定因彼限定果故說"只始"。那這裡只增上戒學。因為彼攝三學之教梵行為始，非如他處活命八等為始梵行故以"只增上戒學"此顯示。為厭意為為厭離性。"為證知意為依遍知知方式為證知。為正覺意為依決斷斷遍知方式為覺知"說。又為證知意為依證智慧方式知。但彼即輪迴現證故說"現證作"。為正覺意為依遍知現觀方式為通達。見執因輪迴輪入故,及彼輪結故不導厭離、離欲、滅、寂止。如是應見不導證智、正覺、涅槃。 雖然愛也只苦性，但彼取為集性別故說"除愛"。從生意為從生。愛雖生苦只與無明等其他緣俱生，非獨故說"有緣"。不轉意為不轉因。此苦集不轉，或得此故不轉。苦滅涅槃去，且彼應行故苦滅道。道現意為道生。果證意為依得果方式現證。彼相意為如說彼默然行相，但非面告。

1. Samantato niggaṇhanavasena todanaṃ vijjhanaṃ sannitodakaṃ. Manogaṇādīnaṃ visesanassa napuṃsakaliṅgena niddiṭṭhattā 『『vācāya sannitodakenā』』ti vuttaṃ. Tenāha 『『vacanapatodakenā』』ti. Atha vā 『『vācāyā』』ti idaṃ 『『sannitodakenā』』ti ettha karaṇavacanaṃ daṭṭhabbaṃ. 『『Vacanapatodakenā』』ti hi vacanena patodakenāti attho, 『『vācāyā』』ti vā sambandhe sāmivacanaṃ. Vācāya sannitodanakiriyāya sajjhabbharitamakaṃsūti yojetabbaṃ. 『『Sajjhabbharita』』nti etassa 『『saṃ adhi abhi aribha』』nti padacchedo, samantato bhusaṃ aritanti attho, satamattehi tuttakehi viya vividhehi paribbājakavācātodanehi tudiṃ sūti vuttaṃ hoti. Tathā hi vuttaṃ 『『upari vijjhiṃsū』』ti. Sabhāvato vijjamānanti paramatthasabhāvato upalabbhamānaṃ, na pakatiādi viya anupalabbhamānaṃ. Tacchanti saccaṃ. Tathanti aviparītaṃ. Atthato vevacanameva taṃ padattayaṃ. Navalokuttaradhammesūti visaye bhummaṃ, te dhamme visayaṃ katvā. Ṭhitasabhāvanti avaṭṭhitasabhāvaṃ, taduppādakanti attho. Lokuttaradhammaniyāmaniyatanti lokuttaradhammasampāpananiyāmena niyataṃ. Idāni pana 『『lokuttaradhammaniyāmata』』nti pāṭho, so na porāṇo ācariyena anuddhaṭattā. Kasmā panesā paṭipadā dhammaṭṭhitatā dhammaniyāmatāti āha 『『buddhānañhī』』tiādi. Sāti paṭipadā. Edisāti 『『dhammaṭṭhitata』』ntiādinā vuttappakārā.

Cittahatthisāriputtapoṭṭhapādavatthuvaṇṇanā

1. Hatthiṃ sāreti dametīti hatthisārī, hatthācariyo. Sukhumesu atthantaresūti khandhāyatanādīsu sukhumañāṇagocaresu dhammesu. Abhidhammiko kiresa. Kusaloti pubbepi buddhasāsane kataparicayatāya cheko. Tādise citteti gihibhāvacitte. Itaro pana taṃ sutvāva na vibbhami, pabbajjāyameva abhiramīti adhippāyo. Gihibhāve ānisaṃsakathāya kathitattāti ettha sīlavantassa bhikkhuno tathā kathanena vibbhamane niyojitattā idāni sayampi sīlavā eva hutvā cha vāre vibbhamīti adhippāyo gahetabbo. Kammasarikkhakena hi kammaphalena bhavitabbaṃ. Kathentānanti anādare sāmivacanaṃ. Mahāsāvakassa kathiteti mahāsāvakabhūtena mahākoṭṭhikattherena apasādanavasena kathite, kathananimittaṃ patiṭṭhaṃ laddhuṃ asakkontoti attho. 『『Vibbhamitvā gihī jāto』』ti idaṃ sattamavāramiva vuttaṃ. Dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.3 cittahatthattheravatthu) pana kudālapaṇḍitajātake (jā. aṭṭha. 1.1.7 kuddālajātakavaṇṇanā) ca chakkhattumeva vibbhamanavāro vutto. Gihisahāyakoti gihikāle sahāyako. Apasakkantopi nāmāti api nāma apasakkanto, gārayhavacanametaṃ. Pabbajituṃ vaṭṭatīti pabbajjā vaṭṭati.

423.Paññācakkhunonatthitāyāti suvuttaduruttasamavisamadassanasamatthassa paññācakkhuno abhāvena. Yādisena cakkhunā so 『『cakkhumā』』ti vutto, taṃ dassetuṃ 『『subhāsitā』』tiādi vuttaṃ. Ayaṃ aṭṭhakathāto aparo nayo – ekaṃsikāti ekantikā, nibbānavahabhāvena nicchitāti vuttaṃ hoti. Paññattāti vavatthapitā. Na ekaṃsikāti na ekantikā nibbānāvahabhāvena nicchitā vaṭṭantogadhabhāvatoti adhippāyo. Ayamattho hi 『『kasmā cete poṭṭhapāda mayā ekaṃsikā dhammā desitā paññattā, ete poṭṭhapāda atthasaṃhitā…pe… nibbānāya saṃvattantī』』tiādisuttapadehi saṃsandati sametīti.

Ekaṃsikadhammavaṇṇanā

我來為您直譯這段巴利文： 421. 周遍執持方式刺穿為善刺。因說意群等別以中性故說"以語善刺"。所以說"以語刺"。或"以語"此應見於"以善刺"此具格語。因為"以語刺"意為以語刺義，或"語"關係為屬格。應關係語善刺作以遍充滿作。"遍充滿"此詞分為"遍勝極充"，意為周遍極充，如以百針般以種種遍行者語刺刺故說。如是說"上刺"。自性有意為勝義性得，非如自性等不得。實意為真。如是意為不顛倒。義即彼三詞同義。於九出世法意為處格，作彼法為境。住自性意為住立自性，意為生彼。出世法決定定意為以出世法令達決定定。但現讀"出世法決定性"，彼非古因阿阇黎未引。但為何此行法住性法決定性說"因為諸佛"等。彼意為行。如是意為所說"法住性"等相。 智象舍利弗布咤婆陀事注 422. 調象馴意為象調，像師。微妙余義意為蘊處等微妙智行法。因為此阿毗達磨者。善意為因前已佛教作習故巧。如是心意為居家心。但彼聞彼不即還俗，喜于出家為意趣。因說居家功德語此中因令持戒比丘如是說還俗，今也自成持戒即六次還俗意趣應取。因為應以業相似業果。說者意為不敬屬格。大聲聞說意為大聲聞者大拘絺羅長老以呵責方式說，意為不能得說因住立。"還俗成俗人"此如說第七次。但法句注及鋤智本生注只說六次還俗次。俗友意為俗時友。即退意為竟退，此呵責語。出家適意為出家適。 423. 因無慧眼意為因無能見善說惡說同不同慧眼。以何眼彼說"有眼"，為顯示說"善說"等。此注別理 - 一向意為決定，意為說以涅槃運決定。施設意為確立。非一向意為非決定因入輪迴意趣為以涅槃運非決定。因為此義與"為何波咤婆陀我說施設彼一向法，波咤婆陀彼有義...乃至...轉向涅槃"等經文調和合。 一向法注

425.『『Kasmā ārabhī』』ti kāraṇaṃ pucchitvā 『『aniyyānikabhāvadassanattha』』nti payojanaṃ vissajjitaṃ. Phale hi siddhe hetupi siddho hotīti, ayaṃ ācariyamati (dī. ni. ṭī. 1.425) apare pana 『『edisesu atthasaddo kāraṇe vattati, hetvatthe ca paccattavacanaṃ, tasmā aniyyānikabhāvadassananti ettha aniyyānikabhāvadassanakāraṇā』』ti atthamicchanti. Paññāpitaniṭṭhāyāti paveditavimuttimaggassa. Vaṭṭadukkhapariyosānaṃ gacchati etāyāti niṭṭhāti hi vimutti vuttā 『『goṭṭhā paṭṭhitagāvo』』ti (ma. ni. 1.156) mahāsīhanādasuttapade viya ṭhā-saddassa gatiatthe pavattanato. Niṭṭhāmaggo ca idha uttarapadalopena 『『niṭṭhā』』ti adhippeto. Tasseva hi niyyānikatā, aniyyānikatā ca vuccati, na niṭṭhāya. Niyyātīti niyyānikā ya-kārassa ka-kāraṃ katvā. Anīyasaddo hi bahulaṃ kattutthābhidhāyako, na niyyānikā aniyyānikā, tassā bhāvo tathā. Niyyānaṃ vā niggamanaṃ nissaraṇaṃ, vaṭṭadukkhassa vūpasamoti attho, niyyānameva niyyānikaṃ, na niyyānikaṃ aniyyānikaṃ, so eva bhāvo sabhāvo aniyyānikabhāvo, tassa dassanatthanti yojetabbaṃ.

『『Sabbe hī』』tiādi tadatthavivaraṇaṃ. Amataṃ nibbānaṃ niṭṭhamiti paññapeti yathāti sambandho. Lokathūpikādivasena niṭṭhaṃ paññapentīti 『『nibbānaṃ nibbāna』』nti vacanasāmaññamattaṃ gahetvā tathā paññapenti. Lokathūpikā nāma brahmabhūmi vuccati lokassa thūpikasadisatāparikappanena. Keci pana 『『nevasaññānāsaññāyatanabhūmiṃ lokathūpikā』』ti vadanti, tadayuttaṃ aṭṭhakathāsu tathā avacanato. Ādisaddena cettha 『『añño puriso, aññā pakatī』』ti pakatipurisantarāvabodho mokkho, buddhiādiguṇavinimuttassa attano asakattani avaṭṭhānaṃ mokkho, kāyavipattikati jātibandhānaṃ apavajjanavasena appavatto mokkho, parena purisena palokatā mokkho, taṃsamīpatā mokkho, taṃsamāyogo mokkhoti evamādīnaṃ saṅgaho daṭṭhabbo. Tasmiṃ tasmiñhi samaye niṭṭhaṃ apaññapento nāma natthi. Brāhmaṇānaṃ paṭhamajjhānabrahmaloko niṭṭhā. Tattha hi nesaṃ niccābhiniveso yathā taṃ bakassa brahmuno, (ma. ni.

我來為您直譯這段巴利文： 425. "為何開始"問因緣后"為見非出離性"答目的。因為果成就因也成就，此阿阇黎意。但他們欲"如是處義詞用於因，且主格語用於因義，所以為見非出離性此中因見非出離性"義。所施設究竟意為所說解脫道。以此去輪迴苦終為究竟如是說解脫因去義詞轉如"從牛舍去牛"大獅子吼經句。究竟道此中因略后詞意為"究竟"。因為說彼出離性非出離性，非究竟。出離為出離以軋聲作迦聲。因為亞音詞多說作者義，非出離為非出離，彼性如是。或出離為出去出離，意為輪迴苦寂，即出離為出離，非出離為非出離，彼即性自性非出離性，應關係為見彼義。 "因為一切"等為顯彼義。關係為如施設不死涅槃為究竟。依世塔等方式施設究竟意為取"涅槃涅槃"只語共稱如是施設。世塔名說梵界因設想如世塔相似。但一些說"非想非非想處地為世塔"，彼不適因注中不如是說。此中等詞應見攝"異補特伽羅、異自性"如是知自性補特伽羅解脫，離覺等德我住于無作者性解脫，依離身壞種姓縛方式無轉解脫，為他補特伽羅視解脫，彼近性解脫，彼相應解脫等。因為彼彼時實無不施設究竟者。婆羅門初禪梵界究竟。因為如彼婆迦梵天，彼處彼等常執著。;

1.501) vekhanasāditāpasānaṃ ābhassarā, sañcayādiparibbājakānaṃ subhakiṇhā, ājīvakānaṃ 『『anantamānaso』』ti parikappito asaññībhavo. Imasmiṃ pana sāsane arahattaṃ niṭṭhā, sabbepi cete diṭṭhivasena brahmalokādīni arahattamaññanāya 『『nibbānaṃ nibbāna』』nti vacanasāmaññamattaṃ gahetvā tathā paññapenti, na pana paramatthato nesaṃsamaye nibbānapaññāpanassa labbhanatoti āha 『『sā ca na niyyānikā』』tiādi. Yathāpaññattāti yena yena pakārena paññattā, paññattappakārā hutvāti attho. Na niyyātīti 『『yenākārena niṭṭhā pāpuṇīyatī』』ti tehi paveditā, tenākārena tassā apattabbatāya na niyyāti. Paṇḍitehi paṭikkhittāti 『『nāyaṃ niṭṭhā paṭipadā vaṭṭassa anatikkamanato』』ti buddhādīhi paṇḍitehi paṭikkhittā. Nivattatīti paṭikkhepakāraṇavacanaṃ, yasmā tehi paññattā niṭṭhā paṭipadā na niyyāti na gacchati, aññadatthu taṃsamaṅginaṃ puggalaṃ saṃsāre eva paribbhamāpentī nivattati, tasmā paṇḍitehi paṭikkhittāti attho. Tanti aniyyānikabhāvaṃ.

Jānaṃ, passanti ca puthuvacanavipariyāyoti āha 『『jānantā passantā』』ti. Gacchantādisaddānañhi 『『yā pana bhikkhunī jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā』』tiādīsu (pāci. 1024) liṅgavasena vipariyāyo, jānantīti attho. 『『Yācaṃ adadamappiyo』』tiādīsu (pārā. 346; jā. 1.

我來為您直譯這段巴利文： 1.501. 維佉那等苦行者為光音天，散若等遍行者為遍凈天，邪命外道設想"無邊意"為無想有。但此教中阿羅漢為究竟，且一切彼等依見以梵界等思阿羅漢取"涅槃涅槃"只語共稱如是施設，但勝義于彼等時不得施設涅槃故說"且彼非出離"等。如施設意為以何何方式施設，意為成為施設方式。不出去意為"以何相究竟可達"彼等所說，以彼相不可得彼故不出去。智者所拒意為"此非究竟行因不越輪迴"為佛等智者所拒。轉意為說拒因，因為彼等所設究竟行不出去不去，反而令具彼補特伽羅流轉輪迴故轉，所以智者所拒義。彼意為非出離性。 知及見為複數語轉故說"知者見者"。因為去等詞如"若比丘尼知有比丘園不告而入"等依性轉，意為知者。"乞不與不愛"等;;

7.55) vibhattivasena, yācantassāti attho. Idha pana puthuvacanavasenāti veditabbaṃ. Padhānaṃ jānanaṃ nāma paccakkhato jānanaṃ tassa jeṭṭhabhāvato, dassanamappadhānaṃ tassa saṃsayānubandhattāti ayaṃ kamo vutto 『『jānaṃ passa』』nti. Tenettha jānanena dassanaṃ viseseti. Evañhi diṭṭhapubbāni kho tasmiṃ loke manussānaṃ sarīrasaṇṭhānādīnīti ekato adhippāyadassanaṃ sūpapannaṃ hoti. Ayañhetthādhippāyo 『『kiṃ tumhākaṃ ekantasukhe loke paccakkhato ñāṇadassanaṃ atthī』』ti. Jānanti vā tassa lokassa anumānavisayataṃ vuccati, passanti paccakkhato visayataṃ. Idaṃ vuttaṃ hoti 『『api tumhākaṃ loko paccakkhato ñāto, udāhu anumānato』』ti.

Yasmā pana loke paccakkhabhūto attho indriyagocarabhāvena pākaṭo, tasmā pākaṭena atthena adhippāyaṃ dassetuṃ 『『diṭṭhapubbānī』』tiādi vuttaṃ. Diṭṭhapadena vā dassanaṃ, tadanugatañca jānanaṃ gahetvā tadubhayeneva atthena adhippāyaṃ vibhāvetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Diṭṭhapubbānīti hi dassanena, tadanugatena ca ñāṇena gahitapubbānīti attho. Evañca katvā 『『sarīrasaṇṭhānādīnī』』ti samariyādavacanaṃ samatthitaṃ hoti. 『『Appāṭihīrakata』』nti ayaṃ anunāsikalopaniddesoti āha 『『appāṭihīrakaṃ ta』』nti. Taṃ vacanaṃ appāṭihīrakaṃ sampajjatīti sambandho. Appāṭihīrapade anunāsikalopo, 『『kata』』nti ca ekaṃ padanti keci, tadayuttaṃ samāsasambhavato, anunāsikalopassa ca avattabbattā. Evamettha vaṇṇayanti – paṭipakkhaharaṇato paṭihāriyaṃ, tadeva pāṭihāriyaṃ. Attanā uttaravirahitavacanaṃ. Pāṭihāriyamevettha 『『pāṭihīraka』』nti vuttaṃ parehi vuccamānauttarehi sauttarattā, na pāṭihīrakanti appāṭihīrakaṃ. Virahattho cettha a-saddo. Tenāha 『『paṭiharaṇavirahita』』nti. Sauttarañhi vacanaṃ tena uttaravacanena paṭiharīyati viparivattīyati, tasmā uttaravacanaṃ paṭiharaṇaṃ nāma, tato virahitanti attho. Tasmā eva niyyānassa paṭiharaṇamaggassa abhāvato 『『aniyyānika』』nti vattabbataṃ labhati. Tena vuttaṃ 『『aniyyānika』』nti.

426.Vilāso itthilīḷā, yo 『『siṅgārabhāvajā kiriyā』』tipi vuccati. Ākappo kesabandhavatthaggahaṇādiākāraviseso, vesasaṃvidhānaṃ vā. Ādisaddena hāvādīnaṃ saṅgaho. Hāvāti hi cāturiyaṃ vuccati.

Tayoattapaṭilābhavaṇṇanā

1. Āhito ahaṃmāno etthāti attā, attabhāvoti āha 『『attabhāvapaṭilābho』』ti. Kathaṃ dassetīti vuttaṃ 『『oḷārikattabhāvapaṭilābhenā』』tiādi. Kāmabhavaṃ dasseti itarabhavadvayattabhāvato oḷārikattā. Rūpabhavaṃ dasseti jhānamanena nibbattaṃ hutvā rūpībhāvena upalabbhanato. Arūpabhavaṃ dasseti arūpībhāvena upalabbhanato. Saṃkilesikā dhammā nāma dvādasa akusalacittuppādā tadabhāve kassaci saṃkilesassa asambhavato. Vodāniyā dhammā nāma samathavipassanā tāsaṃ vasena sabbaso cittavodānassa sijjhanato.

我來為您直譯這段巴利文： 7.55. 依格變化，意為乞者。但此應知依複數語。勝知名為現見知因彼最上性，見非勝因彼相續疑故說此次第"知見"。所以此中以知別見。如是因為"于彼世間見人身形等前"如是一處意顯成善。因為此中意為"汝等於一向樂世間有現見智見耶"。或知說彼世間為比量境，見為現量境。此說為"汝等世間為現見知，或為比量"。 但因世間現見義以根境性明顯，所以以明顯義顯意說"見前"等。或以見詞取見及隨彼知，應見為以彼二義顯意如是說。因為見前意為以見及隨彼智取前義。如是作成"身形等"有限說成就。"無克制作"此為鼻音略說故說"無克制彼"。關係為彼語成無克制。無克制詞鼻音略，"作"為一詞為一些，彼不適因可有複合，且不應說鼻音略。如是此中注 - 因克制反對為克制，彼即克制。自無上語。此中克制說為"克制者"因有他說上故，非克制者為無克制者。此中阿音為離義。所以說"離克制"。因為有上語以彼上語克制轉，所以上語名為克制，意為離彼。所以即因無出離克制道故得應說"非出離"。所以說"非出離"。 426. 妙相為女相，說為"生裝飾性作"。儀為發系衣取等相別，或裝束作。等詞攝取姿態等。因為說姿態為巧藝。 三得自我注 428. 置我慢此為我，自體故說"得自體"。如何顯示說"以粗自體得"等。顯示欲有因餘二有自體粗故。顯示色有因禪意生為有色性得故。顯示無色有因無色性得故。染污法名為十二不善心生因無彼不有任何染污故。清凈法名為止觀因彼等力一切心清凈成就故。

1. Paṭipakkhadhammānaṃ asamucchede sati na kadācipi anavajjadhammānaṃ vā pāripūrī, vepullaṃ vā sambhavati, samucchede pana sati sambhavatīti maggaphalapaññānameva gahaṇaṃ daṭṭhabbaṃ, tā hi sakiṃ paripuṇṇāpi aparihīnadhammattā paripuṇṇā eva bhavanti. Taruṇapītīti uppannamattā aladdhāsevanā dubbalapīti. Balavatuṭṭhīti punappunaṃ uppattiyā laddhāsevanā uparivisesādhigamassa paccayabhūtā thiratarā pīti. Idāni saṅkhepato piṇḍatthaṃ dassento 『『kiṃ vutta』』ntiādimāha . Tattha yaṃ vihāraṃ sayaṃ…pe… viharissatīti avocumhāti sambandho. Idaṃ vuttaṃ hoti – yaṃ vihāraṃ 『『saṃkilesikavodāniyadhammānaṃ pahānābhivuddhiniṭṭhaṃ paññāya pāripūrivepullabhūtaṃ imasmiṃyeva attabhāve aparappaccayena ñāṇena paccakkhato sampādetvā viharissatī』』ti kathayimhāti. Tatthāti tasmiṃ vihāre. Tassāti ovādakarassa bhikkhuno. Evaṃ viharatoti vuttappakārena viharaṇahetu, viharantassa vā. Tannimittaṃ pāmojjaṃ, pamodappabhavā pīti, tappaccayabhūtaṃ passaddhidvayaṃ, tathā sūpaṭṭhitā sati, ukkaṃsagatatāya uttamañāṇaṃ. Sukho ca vihāro bhavissatīti yojanā. Kāyacittapassaddhī hi 『『passaddhī』』ti vuttā, ayameva vā pāṭho. 『『Nāmakāyapassaddhī』』tipi paṭhanti, tadayuttameva passaddhidvayassa avinābhāvato. Kasmā panesa sukho vihāroti āha 『『sabbavihāresū』』tiādi, sabbesupi iriyāpathavihārādīsu santapaṇītatāya imasseva sukhattā 『『sukho vihāro』』ti vattabbataṃ arahatīti vuttaṃ hoti. Kathaṃ sukhoti vuttaṃ 『『upasanto paramamadhuro』』ti.

Paṭhamajjhāne paṭiladdhamatte hīnabhāvato pīti dubbalā pāmojjapakkhikā, subhāvite pana tasmiṃ paguṇe sā paṇītā balavabhāvato paripuṇṇakiccā pītīti vuttaṃ 『『paṭhamajjhāne pāmojjādayo chapi dhammā labbhantī』』ti. Pāmojjaṃ nivattatīti dubbalapītisaṅkhātaṃ pāmojjaṃ chasu dhammesu nivattati hāyati. Vitakkavicārakkhobhavirahitena hi catukkanayavibhatte dutiyajjhāne sabbadā pīti balavatī eva hoti, na paṭhamajjhāne viya kadāci dubbalāti evaṃ vuttaṃ. Pīti nivattati tappahāneneva tatiyajjhānassa labbhanato. 『『Sukho vihāro』』ti iminā samādhi gahitoti āha 『『tathā catutthe』』ti. Ye pana 『『sukho vihāro』ti etena sukhaṃ gahita』』nti vadanti, tesaṃ matena santavuttitāya upekkhāpi catutthajjhāne 『『sukha』』micceva bhāsitāti (vibha. aṭṭha. 232; visuddhi. 2.644; mahāni. aṭṭha. 27; paṭi. ma. aṭṭha. 105) katvā tathā vuttanti daṭṭhabbaṃ. Imasmiṃyeva dīghanikāye (dī. ni. 1.432;

我來為您直譯這段巴利文： 429. 反對法不斷除時從不有無染法圓滿或廣大，但斷除時則有故應見只取道果慧，因為彼等一次圓滿也因不失法即為圓滿。弱喜意為僅生未得習弱喜。強喜意為再再生得習為上殊勝證因性更堅固喜。今顯示略總義說"說什麼"等。彼中關係為所說我等所說住...乃至...將住。此所說為 - 所說"此身中斷除染法清凈法增長究竟成為慧圓滿廣大以不依他智現證成就將住"我說。彼中意為彼住。彼意為教誡比丘。如是住意為因如所說方式住，或住者。彼因歡悅，歡生喜，彼因性兩輕安，如是善住念，因至極為上智。且住將樂為關係。因為說身心輕安為"輕安"，或此即讀。讀"名身輕安"，彼實不適因兩輕安不離。但為何此樂住說"一切住"等，意為說因一切威儀住等以寂靜妙故只此應說"樂住"。如何樂說"寂靜最甜"。 因初禪僅得低故喜弱屬歡悅，但彼善修熟練彼因強性圓滿作用為喜故說"初禪得歡悅等六法"。歡悅退意為名弱喜歡悅於六法退減。因為離尋伺擾於四分別第二禪一切時喜只強，不如初禪有時弱如是說。喜退因斷彼得第三禪。因為以"樂住"此取定故說"如是第四"。但一些說"以樂住此取樂"，應見依彼們意因寂靜行第四禪說上舍也即"樂"如是作故如是說。只此長部;

3.166, 358) āgataṃ anekadhā desanānayamuddharitvā idha desitanayaṃ niyametuṃ 『『imesū』』tiādi vuttaṃ. Suddha…pe… kathitanti uparimaggaṃ akathetvā kevalaṃ vipassanāpādakameva jhānaṃ kathitaṃ. Catūhi…pe… kathitāti vipassanāpādakabhāvena jhānāni kathetvā tato paraṃ vipassanāpubbakā cattāropi maggā kathitā. Catutthajjhānikaphalasamāpatti kathitāti paṭhamajjhānikādikā phalasamāpattiyo akathetvā catutthajjhānikā eva phalasamāpatti kathitā. Pītivevacanameva katvāti dvinnaṃ pītīnaṃ ekasmiṃ cittuppāde anuppajjanato pāmojjaṃ pītivevacanameva katvā, tadubhayaṃ abhedato katvāti vuttaṃ hoti. Pītisukhānaṃ apariccattattā, 『『sukho vihāro』』ti ca sātisayassa sukhavihārassa gahitattā 『『dutiyajjhānikaphalasamāpatti nāmakathitā』』ti vuttaṃ. Kāmaṃ paṭhamajjhānepi pītisukhāni labbhanti, tāni pana vitakkavicāraparikkhobhena na tattha santapaṇītāni, idha ca santapaṇītāneva adhippetāni, tasmā dutiyajjhānikā eva phalasamāpatti gahitā, na paṭhamajjhānikāti daṭṭhabbaṃ.

432-437.Vibhāvanatthoti pakāsanattho sarūpato nirūpanattho 『『na samaṇo gotamo brāhmaṇe jiṇṇe …pe… abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī』』tiādīsu (a. ni. 8.11; pārā. 2) viya. Tenāha 『『ayaṃ so』』tiādi. 『『Ayaṃ attapaṭilābho so evā』』ti evaṃ sarūpato vibhāvetvā pakāsetvā. Ayanti hi bhagavatā pubbe vuttaṃ attapaṭilābhaṃ āsannapaccakkhabhāvena paccāmasati, soti pana parehi pucchiyamānaṃ parammukhabhāvena. Na naṃ evaṃ vadāmāti ettha nanti oḷārikamattapaṭilābhaṃ. Sappāṭihīrakatanti ettha pubbe vuttanayena attho veditabbo. Parehi coditavacanapaṭihārakaṃ sauttaravacanaṃ sappāṭihīrakanti hi ayameva viseso. Tucchoti musā abhūto. Soti manomayo, arūpo vā attapaṭilābho. Svevāti so eva oḷāriko attapaṭilābho. Tasmiṃ samaye sacco hotīti tasmiṃ paccuppannasamaye vijjamāno hoti. Attapaṭilābhotveva niyyātesīti attapaṭilābhasaddena tathā eva pariyosāpesi, na pana naṃ 『『attapaṭilābho』』ti saṅkhyaṃ gacchatīti paññattiṃ sarūpato nīharitvā dassesīti adhippāyo. Rūpādayo cettha dhammāti rūpavedanādayo eva ettha loke sabhāvadhammā. Nāmamattametanti rūpādike pañcakkhandhe upādāya nāmapaññattimattametaṃ 『『attapaṭilābho』』ti. Evarūpā vohārāti 『『oḷāriko attapaṭilābho』』tiādivohārā. Nāmapaññattivasenāti nāmabhūtapaññattimattavasena. 『『Attapaṭilābho』ti saṅkhyaṃ gacchatī』』ti niyyātanatthaṃ.

我來為您直譯這段巴利文： 3.166,358. 引多種說法理后為限定此所說理說"此等"等。清凈...乃至...說意為不說上道只說純觀基禪。四...乃至...說意為說以觀基性禪后說以觀為前四道。說第四禪果定意為不說初禪等果定只說第四禪果定。作為喜同義意為因二喜不生一心生故作歡悅喜同義，意為說作彼二無別。因喜樂未舍，且因取"樂住"為勝樂住故說"說名第二禪果定"。雖初禪亦得喜樂，但彼因尋伺擾非彼寂靜妙，但此意為寂靜妙，所以只取第二禪果定，不取初禪應見。 432-437. 顯義意為顯示義從自性確定義如"沙門喬達摩不向老婆羅門...乃至...禮敬或起立或請座"等。所以說"此彼"等。"此得自我即彼"如是從自性顯示明示。因為此以近現前性取世尊前說得自我，但彼以他面性為他問。不如是說彼此中彼意為粗得。有克制應知此義依前說理。因為此即差別為有他呵語克制有上語為有克制。空意為妄非有。彼意為意生，或無色得自我。即彼意為彼即粗得自我。彼時成真意為彼現時有。以得自我即交付意為以得自我聲如是終，但不顯示除"得自我"為名施設從自性意趣。此中法意為色等意為色受等此世間自性法。只名意為依色等五蘊只名施設"得自我"。如是言說意為"粗得自我"等言說。依名施設意為依只名施設。為"得自我為名"交付義。

438.Evañca pana vatvāti rūpādike upādāya paññattimattametaṃ attapaṭilābhoti imamatthaṃ 『『yasmiṃ citta samaye』』tiādinā vatvā. Paṭipucchitvāti yathā pare puccheyyuṃ, tathā kālavibhāgato paṭipadāni pucchitvā. Vinayanatthanti yathāpucchitassa atthassa ñāpanavasena vinayanatthāya. Ye te atītā dhammāti atītasamaye atītattapaṭilābhassa upādānabhūtā rūpādayo dhammā. Te etarahi natthi niruddhattā. Tato eva 『『ahesu』』nti saṅkhyaṃ gatā. Tasmāti upādānassa atītasmiṃyeva samaye labbhanato. Sopīti tadupādāno me attapaṭilābhopi. Tasmiṃyeva samayeti atīte eva samaye. Sacco ahosīti bhūto vijjamāno viya ahosi. Anāgatapaccuppannānanti anāgatānañcevapaccuppannānañca rūpādidhammānaṃ upādānabhūtānaṃ. Tadā abhāvāti tasmiṃ atītasamaye abhāvā avijjamānattā. Tadupādānabhūto anāgato, paccuppanno ca attapaṭilābho tasmiṃ atīta samaye mogho tuccho musā natthīti attho. Atthatoti paññattiatthato. Nāmamattamevāti samaññāmattameva. Paramatthato anupalabbhamānattā attapaṭilābhaṃ paṭijānāti.

『『Eseva nayo』』ti iminā ye te anāgatā dhammā, te etarahi natthi, 『『bhavissantī』』ti pana saṅkhyaṃ gatā, tasmā sopi me attapaṭilābho tasmiṃyeva samaye sacco bhavissati. Atītapaccuppannānaṃ pana dhammānaṃ tadā abhāvā tasmiṃ samaye 『『mogho atīto, mogho paccuppanno』』ti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānāti. Ye ime paccuppannā dhammā, te etarahi 『『atthī』』ti saṅkhyaṃ gatā, tasmā yvāyaṃ me attapaṭilābho, so idāni sacco hoti. Atītānāgatānaṃ pana dhammānaṃ adhunā abhāvā etarahi 『『mogho atīto, mogho anāgato』』ti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānātīti imamatthaṃ atidisati.

439-

我來為您直譯這段巴利文： 438. 如是說后意為說依色等只此施設得自我此義以"於何心時"等。反問意為如他們會問，如是從時分別反問諸句。為調伏義意為依如所問義知方式為調伏。彼等過去法意為過去時為過去得自我所依色等法。彼等現在無因已滅。從彼即為"有過"名。所以意為因依只於過去時得。彼也意為彼所依我得自我也。只彼時意為只過去時。成真意為如有存在。未來現在意為未來及現在色等法所依。彼時無意為彼過去時無不存在。彼所依未來及現在得自我于彼過去時虛空妄無義。從義意為從施設義。只名意為只共稱。因勝義不得承認得自我。 "如是理"以此意為彼等未來法，彼等現在無，但為"將有"名，所以彼我得自我只彼時將成真。但因過去現在法彼時無于彼時"過去虛，現在虛"如是從義只名承認得自我。此等現在法，彼等現在為"有"名，所以凡此我得自我，彼今成真。但因過去未來法今無現在"過去虛，未來虛"如是從義只名承認得自我示此義。 439-

443.Saṃsanditunti samānetuṃ. Gavāti gāvito. Tatthāti khīrādīsu pañcagorasesu. Yasmiṃ samaye khīraṃ hotīti yasmiṃ kāle bhūtupādāyasaññitaṃ upādānavisesaṃ upādāya khīrapaññatti hoti. Na tasmiṃ…pe… gacchati khīrapaññattiupādānassa bhūtupādāyarūpassa dadhiādipaññattiyā anupādānato. Paṭiniyatavatthukā hi etā lokasamaññā. Tenāha 『『ye dhamme upādāyā』』tiādi. Saṅkhāyati kathīyati etāyāti saṅkhā. Attaṃ nīharitvā uccanti vadanti etāyāti nirutti. Taṃ tadatthaṃ namanti sattā etenāti nāmaṃ, tathā voharanti etenāti vohāro, paññattiyeva. 『『Yasmiṃ samaye』』tiādinā khīre vuttanayaṃ dadhiādīsupi 『『esa nayo sabbatthā』』ti atidisati.

Samanujānanamattakānīti 『『idaṃ khīraṃ, idaṃ dadhī』』tiādinā tādisesu bhūtupādāyarūpavisesesu loke paramparāgataṃ paññattiṃ appaṭikkhipitvā samanujānanaṃ viya paccayavisesavisiṭṭhaṃ rūpādikhandhasamūhaṃ upādāya 『『oḷāriko attapaṭilābho』』ti ca 『『manomayo attapaṭilābho』』ti ca 『『arūpo attapaṭilābho』』ti ca tathā tathā samanujānanamattakāni, na ca tabbinimutto upādānato añño koci paramatthato atthīti vuttaṃ hoti. Niruttimattakānīti saddaniruttiyā gahaṇūpāyamattakāni. 『『Satto phasso』』tiādinā hi saddaggahaṇuttarakālaṃ tadanuviddhapaṇṇattiggahaṇamukheneva tadatthāvabodho. Tathā cāhu –

『『Paṭhamaṃ saddaṃ sotena, tītaṃ dutiyacetasā;

Nāmaṃ tatiyacittena, atthaṃ catutthacetasā』』ti. (maṇisāramañjusāṭīkāyaṃ paccayasaṅgahavibhāgepi);

Vacanapathamattakānīti tasseva vevacanaṃ. Niruttiyeva hi aññesampi diṭṭhānugatimāpajjantānaṃ kāraṇaṭṭhena vacanapatho. Vohāramattakānīti tathā tathā vohāramattakāni. Nāmapaṇṇattimattakānīti tasseva pariyāyo, taṃtaṃnāmapaññāpanamattakānīti attho. Sabbametanti 『『attapaṭilābho』』ti vā 『『satto』』ti vā 『『poso』』ti vā sabbametaṃ vohāramattakaṃ. Kasmāti ce, paramatthato anupalabbhanatoti dassetuṃ 『『yasmā』』tiādi vuttaṃ. Suññoti paramatthato vivitto.

Yajjevaṃ kasmā cesā buddhehipi vuccatīti codanaṃ sodhento 『『buddhānaṃ panā』』tiādimāha. Sammutiyā vohārassa kathanaṃ sammutikathā. Paramatthassa sabhāvadhammassa kathanaṃ paramatthakathā. Paramatthasannissitakathābhāvato aniccādikathāpi 『『paramatthakathā』』ti vuttā. Paramatthadhammoyeva hi 『『anicco, dukkho』』ti ca vuccati, na sammutidhammo.

『『Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā;

Nibbānañceva paññatti, anattā iti nicchayā』』 ti. (pari. 257) –

Vacanato panesa 『『anattā』』ti vuccati, khandhādipaññatti pana tajjāpaññatti viya paramatthasannissayā, āsannatarā ca, puggalapaññattiādayo viya na dūre , tasmā khandhādikathāpi 『『paramatthakathā』』ti vuttā, khandhādisīsena vā tadupādānasabhāvadhammā eva gahitāti daṭṭhabbaṃ. Nanu ca sabhāvadhammāpi sammutimukheneva desanamārohanti, na paramatthamukhena, tasmā sabbāpi desanā sammutikathāva siyāti? Nayidamevaṃ kathetabbadhammavibhāgena kathāvibhāgassa adhippetattā, na ca saddo kenaci pavattinimittena vinā atthaṃ pakāsetīti.

我來為您直譯這段巴利文： 443. 對照意為比較。牛意為從牛。彼中意為乳等五牛產品中。何時成乳意為何時依所謂界所依特殊所依成乳施設。不彼...乃至...去因乳施設所依界所依色非酪等施設所依。因為此等世俗名有定所依。所以說"依彼等法"等。由此說稱為稱。由此抽義說為語。由此眾生向彼義為名，由此言說為言說，即施設。以"何時"等說乳理于酪等也"此理一切處"示。 只隨許意為如"此乳，此酪"等於如是界所依色特殊世間傳統施設不拒隨許如是依特殊緣別色等蘊聚施設"粗得自我"及"意生得自我"及"無色得自我"如是如是隻隨許，且無離彼所依他任何勝義有故說。只語意為只聲語取方便。因為以"有情觸"等在聲取后時由貫通施設取門彼義了知。如是說- "先由耳聲，第二心過； 第三心名，第四心義。"(寶精華疏緣攝分也) 只言道意為彼同義。因為語即為他隨見趣因性言道。只言說意為如是如是隻言說。只名施設意為彼異名，意為只彼彼名施設。此一切意為"得自我"或"有情"或"人"此一切只言說。若如何則因勝義不得為顯示說"因為"等。空意為勝義離。 若如是何故佛也說此為除詰說"但佛"等。說世俗言說為世俗語。說勝義自性法為勝義語。因依勝義語性說無常等語也說"勝義語"。因為只說勝義法為"無常，苦"，非世俗法。 "一切行無常，有為苦無我； 涅槃及施設，決定為無我。" 但從說此說"無我"，但蘊等施設如彼生施設依勝義，且更近，非如補特伽羅施設等遠，所以蘊等語也說"勝義語"，或應見以蘊等首隻取彼所依自性法。但豈非自性法也由世俗門登說，非勝義門，所以一切說應為世俗語耶？不如是因意為依說法分別語分別，且聲無任何轉起相不顯義。

Kasmā cevaṃ dubbidhā buddhānaṃ kathā pavattatīti anuyogaṃ kāraṇavibhāvanena pariharituṃ 『『tattha yo』』tiādi vuttaṃ. Atthaṃ vijānituṃ catusaccaṃ paṭivijjhituṃ vaṭṭato niyyātuṃ arahattasaṅkhātaṃ jayaggāhaṃ gahetuṃ sakkoti. Yasmā paramatthakathāya eva saccasampaṭivedho, ariyasaccakathā ca sikhāppattā desanā, tasmā vineyyapuggalavasena ādito sammutikathaṃ kathentopi bhagavā parato paramatthakathaṃyeva kathetīti āha 『『tassā』』tiādi. 『『Āditova sammutikathaṃ kathetī』』ti hi vadanto parato paramatthakathampi kathetīti dīpeti, itarattha pana 『『āditova kathetī』』ti avadanto sabbatthapīti. 『『Tathā』』tiādinā kathādvayakathane pariyāyantaraṃ vibhāveti. Bodhetvāti veneyyajjhāsayānurūpaṃ tathā tathā desetabbamatthaṃ jānāpetvā, iminā pana imamatthaṃ dasseti – katthaci sammutikathāpubbikā paramatthakathā hoti puggalajjhāsayavasena, katthaci paramatthakathāpubbikā sammutikathā, iti vineyyadammakusalassa satthu veneyyajjhāsayavasena tathā tathā desanā pavattatīti. Sabbattha pana bhagavā dhammataṃ avijahanto eva sammutimanuvattati, sammutiṃ apariccajantoyeva dhammataṃ vibhāveti, naṃ tattha abhinivesātidhāvanāni. Vuttañhetaṃ bhagavatā 『『janapadaniruttiṃ nābhiniviseyya, samaññaṃ nātidhāveyyā』』ti (dī. ni. ṭī.

我來為您直譯這段巴利文： 為何如是佛有兩種語為顯示因分別除質難說"彼中誰"等。能知義能通四諦能出輪迴能取名為阿羅漢勝取。因為只以勝義語諦通達，且聖諦語為頂點說，所以世尊雖依所化人先說世俗語后只說勝義語故說"彼"等。因為說"先說世俗語"表示后也說勝義語，但另處不說"只先說"意為一切處。以"如是"等顯示說二語別方式。覺知意為依所化意樂如是如是顯知應說義，但以此顯此義 - 有處依人意樂世俗語前勝義語，有處勝義語前世俗語，如是調御眾生善巧師依所化意樂如是如是說轉。但世尊一切處不捨法性隨順世俗，不捨世俗顯示法性，彼處無執著超越。因為世尊說此"不應執著地方語，不應超越共稱。"

1.439-443).

Paṭhamaṃ sammutikathākathanaṃ pana veneyyavasena yebhuyyena buddhānamāciṇṇanti taṃ kāraṇena saddhiṃ dassento 『『pakatiyā panā』』tiādimāha. Lūkhākārāti veneyyānamanabhisambujjhanavasena lūkhasadisā. Nanu ca sammuti nāma paramatthato avijjamānattā abhūtā, taṃ kathaṃ buddhā kathentīti vuttaṃ 『『sammutikathaṃ kathentāpī』』tiādi. Saccamevāti tathameva . Sabhāvamevāti sammutibhāvena taṃsabhāvameva. Tenāha 『『amusāvā』』ti. Paramatthassa pana saccādibhāve vattabbameva natthi.

Ko panimesaṃ sammutiparamatthadhammānaṃ visesoti? Yasmiṃ bhinne, buddhiyā vā avayavavinibbhoge kate na taṃsaññā, so ghaṭapaṭādippabhedo sammuti, tabbipariyāyato paramattho. Na hi kakkhaḷaphusanādisabhāve ayaṃ nayo labbhati. Evaṃ santepi vuttanayena sammuti ca saccasabhāvā evāti āha 『『duve saccāni akkhāsī』』tiādi. Tattha duve saccāni akkhāsīti nānādesabhāsākusalo tiṇṇaṃ vedānamatthasaṃvaṇṇanako ācariyo viya nānāvidhasammutiparamatthakusalo bhagavā veneyyajjhāsayānurūpaṃ duveyeva saccāni akkhāsīti attho. Taṃ sarūpato, parimāṇato ca dasseti 『『sammutiṃ paramatthañca, tatiyaṃ nūpalabbhatī』』ti iminā. Vadataṃ varoti sabbesaṃ vadantānaṃ varo. Lokasaṅketamattasiddhā sammuti. Paramo uttamo aviparīto yathābhūtasabhāvo paramattho.

Idāni nesaṃ saccasabhāvaṃ saha kāraṇena dassetuṃ 『『saṅketavacana』』nti gāthā vuttā. Yasmā lokasammutikāraṇaṃ, tasmā saṅketavacanaṃ saccaṃ, yasmā ca dhammānaṃ bhūtalakkhaṇaṃ, tasmā paramatthavacanaṃ saccanti yojanā. Lokasammutikāraṇanti hi saṅketavacanassa saccabhāve kāraṇadassanaṃ, lokasiddhā sammuti saṅketavacanassa avisaṃvādanatāya kāraṇanti attho, visaṃvādanābhāvato saṅketavacanaṃ saccanti vuttaṃ hoti. Dhammānaṃ bhūtalakkhaṇanti ca paramatthavacanassa saccabhāve kāraṇadassanaṃ. Sabhāvadhammānaṃ yo bhūto aviparīto sabhāvo, tassa lakkhaṇaṃ aṅganaṃ ñāpananti attho, yāthāvato avisaṃvādanavasena pavattanato paramatthavacanaṃ saccanti adhippāyo. Anaṅgaṇasuttaṭīkāyaṃ pana ācariyeneva nissakkavacanena padamulliṅgetvā 『『lokasammutikāraṇāti lokasamaññaṃ nissāya pavattanato. Dhammānanti sabhāvadhammānaṃ. Bhūtakāraṇāti yathābhūtasabhāvaṃ nissāya pavattanato』』ti vuttaṃ.

Aññattha pana –

『『Tasmā voharakusalassa, lokanāthassa satthuno;

Sammutiṃ voharantassa, musāvādo na jāyatī』』ti. (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.170; itivu. aṭṭha. 24) –

Ayampi guṇaparidīpanī gāthā dissati. Tattha tasmāti saccassa duvidhattā, saṅketavacanassa vā saccabhāvato. Sammutiṃ voharantassāti 『『puggalo satto』』tiādinā lokasamaññaṃ kathentassa musāvādo nāma na jāyatīti attho. Apica 『『aṭṭhahi kāraṇehi bhagavā puggala kathaṃ katheti hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ, ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthañcā』』tiādinā (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha.

我來為您直譯這段巴利文： 439-443. 但先說世俗語依所化一般為佛常法，為顯示彼與因說"但本性"等。粗相意為依所化不證悟性如粗。但豈非世俗因勝義無為非有，如何佛說此說"雖說世俗語"等。只真意為如是。只自性意為以世俗性彼自性。所以說"不虛"。但勝義真等性不須說。 但此等世俗勝義法何別？於何破，或以慧作支分別無彼想，彼瓶布等種類為世俗，以相反為勝義。因為于堅觸等自性無此理。雖如是依說理世俗且只真自性故說"說二諦"等。彼中說二諦意為如善巧諸地方語三吠陀義註釋師，如是善巧種種世俗勝義世尊依所化意樂說只二諦義。以"世俗及勝義，第三不可得"以此顯示彼體及量。說者勝意為一切說者勝。只成立世間約定為世俗。最勝無倒如實自性為勝義。 今為顯示彼等真性與因說"約定語"偈。因為世間世俗因，所以約定語真，且因為法實相，所以勝義語真為配合。因為世間世俗因為顯示約定語真因，世間成就世俗為約定語不妄因義，因無妄約定語真為說。法實相為顯示勝義語真因。自性法彼真無倒自性，彼相表徵顯示義，因如實不妄轉起故勝義語真為意。但無垢經注中阿阇黎以從格變詞根說"世間世俗因為依世間共稱轉起。法為自性法。實因為依如實自性轉起。" 但他處- "所以善巧言說，世間導師師； 言說世俗時，虛妄不生起。" 見此顯德偈。彼中所以為因二種諦，或約定語真性。言說世俗為以"補特伽羅有情"等說世間共稱不名虛妄義。又"世尊以八因說補特伽羅語為顯慚愧，為顯業自性等，為顯各自丈夫行，為顯無間，為顯梵住，為顯宿住，為顯凈施，為不捨世間世俗等。"<.Assistant>

1.170; itivu. aṭṭha. 24; kathā. anuṭī. 1) tattha tattha vuttakāraṇampi āharitvā idha vattabbaṃ.

Yadi tathāgato paramatthasaccaṃ sammadeva abhisambujjhitvā ṭhitopi lokasamaññābhūtaṃ sammutisaccaṃ gahetvāva vadati, evañcettha ko lokiyamahājanehi visesoti vuttaṃ 『『yāhī』』tiādi, ayaṃ pāḷiyaṃ sambandho. Idaṃ vuttaṃ hoti – lokiyamahājano appahīnaparāmāsattā 『『etaṃ mamā』』tiādinā parāmasanto voharati. Tathāgato pana sabbaso pahīnaparāmāsattā aparāmasantova yasmā lokasamaññāhi vinā lokiyo attho lokena dubbiññeyyo, tasmā tāhi taṃ voharati. Tathā voharanto ca attano desanāvilāsena veneyyasatte paramatthasacce patiṭṭhāpetīti. Desanaṃ vinivaṭṭetvāti heṭṭhā vuttāya diṭṭhābhinivesapaṭisaññuttāya vaṭṭakathāya vinivattetvā vivecetvā. Arahattanikūṭena niṭṭhāpesīti 『『aparāmasa』』nti iminā padena taṇhāmānaparāmāsappahānakittanena tappahāyakaarahattasaṅkhātanikūṭena desanaṃ pariyosāpesi. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā poṭṭhapādasuttavaṇṇanāya līnatthapakāsanā.

Poṭṭhapādasuttavaṇṇanā niṭṭhitā.

1. Subhasuttavaṇṇanā

Subhamāṇavakavatthuvaṇṇanā

1. Evaṃ poṭṭhapādasuttaṃ saṃvaṇṇetvā idāni subhasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, poṭṭhapādasuttassānantaraṃ saṅgītassa suttassa subhasuttabhāvaṃ vā pakāsetuṃ 『『evaṃ me sutaṃ…pe… sāvatthiyanti subhasutta』』nti āha. Anunāsikalopena 『『acira parinibbute』』ti vuttanti dasseti 『『aciraṃ parinibbute』』ti iminā yathā poṭṭhapādasutte 『『appāṭihīraka taṃ bhāsitaṃ sampajjatī』』ti, aciraṃ parinibbutassa assāti vā aciraparinibbuto yathā 『『acirapakkanto, māsajāto』』ti. Atthamattaṃ pana dassetuṃ evaṃ vuttaṃ. Aciraparinibbuteti ca satthu parinibbutabhāvassa cirakālatāpaṭikkhepena āsannatāmattaṃ dassitaṃ, kālaparicchedo pana na dassitoti taṃ dassento 『『parinibbānato』』tiādimāha. Visākhapuṇṇamito uddhaṃ yāva jeṭṭhapuṇṇamī, tāva kālaṃ sandhāya 『『māsamatte』』ti vuttaṃ. Mattasaddena pana tassa kālassa kiñci asampuṇṇataṃ joteti. Tudisaññito gāmo nivāso etassāti todeyyo. Taṃ panesa yasmā soṇadaṇḍo (dī. ni. 1.300) viya campaṃ, kūṭadanto (dī. ni.

我來為您直譯這段巴利文： 1.170等. 彼彼說因也應引此說。 若如來雖正證悟勝義諦而住也取世間共稱世俗諦說，如是此何與世間大眾別故說"去"等，此經中關係。此所說為 - 世間大眾因未斷執著以"此我"等執著言說。但如來因一切斷執著不執著因無世間共稱世間義為世間難知，所以以彼等彼言說。如是言說且以自說威儀令所化眾生立於勝義諦。轉說意為轉離下說見執著相應輪迴語分別。以阿羅漢頂終意為以"無執"此句說斷貪慢執贊說彼斷阿羅漢名頂終說。但此中義未分別，彼易知。 如是吉祥光明長部注最細深難知義顯示善凈廣慧辨才生妙光明名隱義顯示佛塔婆羅多經注隱義顯示。 佛塔婆羅多經注終。 10.須婆經注 須婆學童事注 444. 如是注佛塔婆羅多經今注須婆經為顯示如次第注處得性，或顯示佛塔婆羅多經后結集經為須婆經說"如是我聞...乃至...舍衛城為須婆經"。以隱音脫"近般涅槃"說顯示以"近般涅槃"如佛塔婆羅多經"彼語成無克制"，或近般涅槃者為近般涅槃如"近去，月生"。但為顯示義如是說。近般涅槃且以師般涅槃性久時否定顯示只近，但不顯示時限故顯示彼說"從般涅槃"等。從毗舍佉月滿向上至阇提月滿期間說"一月許"。但以許字顯示彼時些微不滿。多地名村為彼住處為多地。但彼如孫陀罹難陀如瞻波，古吒檀陀如;;

1.323) viya ca khāṇumataṃ ajjhāvasati, tasmā vuttaṃ 『『tassa adhipatittā』』ti, issarabhāvatoti attho. Ayampi hi rañño pasenadikosalassa purohitabrāhmaṇo. Puttampi āhāti subhaṃ māṇavampi ovadanto āha.

Añjanānanti akkhiañjanatthāya ghaṃsitaañjanānaṃ. Vammikānanti kimisamāhaṭavammikānaṃ sañcayaṃ disvāti sambandho. Madhūnanti makkhikamadhūnaṃ. Samāhāranti makarandasannicayaṃ. Paṇḍito gharamāvaseti yasmā appatarappatarepi gayhamāne bhogā khīyanti, appatarappatarepi ca sañciyamāne vaḍḍhanti, tasmā yathāvuttamupamattayaṃ paññāya disvā viññujātiko kiñcipi vayamakatvā āyameva uppādento gharevase gharāvāsamanutiṭṭheyyāti lobhādesitapaṭipattiṃ upadisati.

Adānameva sikkhāpetvā sikkhāpanahetu lobhābhibhūtatāya tasmiṃyeva ghare sunakho hutvā nibbatti. Lobhavasikassa hi duggati pāṭikaṅkhā , 『『janavasabho nāma yakkho hutvā nibbattī』』ti (dī. ni. aṭṭha. 1.150) ettha vuttanayena attho veditabbo. Pubbaparicayena ativiya piyāyati. Vuttañhi 『『pubbeva sannivāsenā』』tiādi (jā. 1.2.174). Nikkhanteti kenacideva karaṇīyena bahi niggate. Subhaṃ māṇavaṃ anuggaṇhitukāmo ekakova bhagavā piṇḍāya pāvisi. Bhukkāranti 『『bhu bhū』』ti sunakhasaddakaraṇaṃ. 『『Bho bho』』ti brāhmaṇasamudācārena paribhavitvā paribhavanahetu. 『『Bhovādi nāma so hoti, sace hoti sakiñcano』』ti (dha. pa. 396; su. ni. 625) hi vuttaṃ. Nanu ca heṭṭhā 『『adānameva sikkhāpetvā sunakho hutvā nibbatto』』ti āha, kasmā panettha 『『pubbepi maṃ 『bho bho』ti paribhavitvā sunakho jāto』』ti vadatīti? Tathā nibbattiyā tadubhayasādhāraṇaphalattā. Ānisaṃsaphalañhi sādhāraṇakammenapi jātaṃ, na vipākaphalaṃ viya ekakammenevāti daṭṭhabbaṃ. Avīciṃ gamissasi katokāsassa kammassa paṭibāhitumasakkuṇeyyabhāvato. 『『Jānāti maṃ samaṇo gotamo』』ti vippaṭisārī hutvā. Uddhanantareti cullikantare. Nanti sunakhaṃ.

Taṃ pavattinti bhagavatā yathāvuttakāraṇaṃ. Brāhmaṇacārittassa aparihāpitataṃ sandhāya, tathā pitaraṃ ukkaṃsento 『『brahmaloke nibbatto』』ti āha. Mukhāruḷhanti sayaṃpaṭibhānavasena mukhamāruḷhaṃ. Taṃ pavattiṃ pucchīti 『『sutametaṃ bho gotama mayhaṃ pitā sunakho hutvā nibbatto』』ti tumhehi vuttaṃ, 『『kimidaṃ saccaṃ vā asaccaṃ vā』』ti pucchi. Tatheva vatvāti yathā pubbe sunakhassa vuttaṃ, tatheva vatvā. Avisaṃvādanatthanti saccāpanatthaṃ, 『『todeyyabrāhmaṇo sunakho hutvā nibbatto』』ti vacanassa avisaṃvādanena attano avisaṃvādibhāvadassanatthanti vuttaṃ hoti. Appodakanti appakena udakena sampāditaṃ. Madhupāyāsanti sādurasaṃ, madhuyojitaṃ vā pāyāsaṃ. Tathā akāsi, yathā bhagavatā vuttaṃ. 『『Sabbaṃ dassesīti buddhānubhāvena so sunakho taṃ sabbaṃ netvā dassesi, na jātissaratāya. Bhagavantaṃ disvā bhukkaraṇaṃ pana purimajātisiddhavāsanāvasenā』』ti (dī. ni. ṭī. 1.444) evaṃ ācariyena vuttaṃ. Uparipaṇṇāsake pana cūḷakammavibhaṅgasuttaṭṭhakathāyaṃ 『『sunakho 『ñātomhi iminā』ti roditvā 『huṃ hu』nti karonto dhananidhānaṭṭhānaṃ gantvā pādena pathaviṃ khaṇitvā saññaṃ adāsī』』ti (ma. ni. aṭṭha.

我來為您直譯這段巴利文： 1.323. 住康努瑪塔故說"因彼主權"，意為主性。因為此也為波斯匿王婆羅門司祭。說子也意為教誡須婆學童也說。 眼藥意為為眼藥磨眼藥。蟻垤意為見蟲集蟻垤聚為關係。蜜意為蜂蜜。聚集意為花蜜聚。智者住家意為因取少少財減，且積少少增，所以如所說見三喻以慧有智生不作任何支出只生收入應住家行住家為貪教示行。 只教不施因教導為貪勝彼即家成為狗生。因為貪支配者應期惡趣，"生為名生民夜叉"此中應知如說理。因前習極愛。因說"因前共住"等。出意為因某事務外出。欲攝受須婆學童世尊獨自入乞食。吠聲意為作"布布"狗聲。"波波"以婆羅門習慣輕蔑因輕蔑。因說"若有所有者，彼名為波說者。"但豈非下說"只教不施生為狗"，但何故此說"前也我'波波'輕蔑生為狗"？因如是生為彼二共果。因為功德果也由共業生，應見非如異熟果只由一業。將去無間因不能遮已作緣業。"沙門喬達摩知我"成悔。爐間意為灶間。彼意為狗。 彼轉意為世尊如所說因。依不失婆羅門行，如是贊父說"生梵界"。口生意為依自辯口生。問彼轉意為"尊喬達摩我聞此父生為狗"為汝說，"此真或非真"問。如是說意為如前對狗說如是說。為不妄意為為真實，說為顯示自不妄性以不妄"多地婆羅門生為狗"語。少水意為以少水成。蜜粥意為美味，或合蜜粥。如是作如世尊說。"一切顯示"阿阇黎如是說："以佛威力彼狗引彼一切顯示，非依憶宿生。但見世尊作吠為前產生習氣力。"但上分五十犢小業分別經注"狗'我為此知'哭作'吭吭'去藏財處以足掘地給相。"

3.289) jātissarākāramāha, vīmaṃsitvā gahetabbaṃ.

『『Bhavapaṭicchannaṃ nāma evarūpaṃ sunakhapaṭisandhiantaraṃ pākaṭaṃ samaṇassa gotamassa, addhā esa sabbaññū』』ti bhagavati pasannacitto. Aṅgavijjāpāṭhako kiresa. Tenassa etadahosi 『『imaṃ dhammapaṇṇākāraṃ katvā samaṇaṃ gotamaṃ pañhaṃ pucchissāmī』』ti, tato so cuddasa pañhe abhisaṅkharitvā bhagavantaṃ pucchi. Tena vuttaṃ 『『cuddasa pañhe pucchitvā』』ti. Tattha cuddasa pañheti 『『dissanti hi bho gotama manussā appāyukā, dissanti dīghāyukā. Dissanti bavhābādhā, appābādhā. Dubbaṇṇā, vaṇṇavanto. Appesakkhā, mahesakkhā. Appabhogā, mahābhogā. Nīcakulīnā, uccākulīnā. Dissanti duppaññā, dissanti paññavanto. Ko nu kho bho gotama hetu ko paccayo, yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnapaṇītatā』』ti (ma. ni. 3.289) ime cūḷakammavibhaṅgasutte āgate cuddasa pañhe. 『『Kammassakā māṇava sattā kammadāyādā』』tiādinā (ma. ni. 3.289) saṅkhepato, vitthārato ca vissajjanapariyosāne bhagavantaṃ saraṇaṃ gato. Aṅgasubhatāya 『『subho』』 tissa nāmaṃ. Māṇavoti pana mahallakakālepi taruṇavohārena naṃ voharati. Attano bhogagāmatoti tudigāmato āgantvā taṅkhaṇikaṃ vasati. Teneva pāḷiyaṃ 『『kenacideva karaṇīyenā』』ti vuttaṃ.

445.『『Ekā ca me kaṅkhā atthī』』ti iminā upari pucchiyamānassa pañhassa pageva tena abhisaṅkhatabhāvaṃ dasseti. Māṇavakanti khuddakamāṇavaṃ 『『ekaputtako, (ma. ni. 2.296, 353; pārā. 26) piyaputtako』』tiādīsu viya ka-saddassa khuddakatthe pavattanato. Visabhāgavedanāti dukkhavedanā. Sā hi kusalakammanibbatte attabhāve uppajjanakasukhavedanāpaṭipakkhabhāvato 『『visabhāgavedanā』』ti ca kāyaṃ gāḷhā hutvā bādhanato pīḷanato 『『ābādho』』ti ca vuccati. Kīdisā pana sāti āha 『『yā ekadese』』tiādi. Ekadese uppajjitvāti sarīrekadese uṭṭhahitvāpi aparivattibhāvakaraṇato ayapaṭṭena ābandhitvā viya gaṇhāti, iminā balavarogo ābādho nāmāti dasseti. Kicchajīvitakaroti asukhajīvitāvaho, iminā dubbalo appamattako rogo ātaṅko nāmāti dasseti. Uṭṭhānanti sayananisajjādito uṭṭhahanaṃ, tena yathā tathā aparāparaṃ sarīrassa parivattanaṃ vadati. Garukanti bhāriyaṃ akiccasiddhikaṃ. Gilānasseva kāye balaṃ na hotīti sambandho. Lahuṭṭhānena cettha gelaññābhāvo pucchito. Heṭṭhā catūhi padehi aphāsuvihārābhāvaṃ pucchitvāpi idāni puna phāsuvihārabhāvaṃ pucchati, tena saviseso ettha phāsuvihāro pucchitoti viññāyati. Asatipi hi atisayatthajotane sadde atthāpattito atisayattho labbhateva yathā 『『abhirūpassa kaññā dātabbā』』ti. Tenāha 『『gamanaṭṭhānā』』tiādi. Purimaṃ āṇāpanavacanaṃ, idaṃ pana pucchitabbākāradassananti ayamimesaṃ visesoti dasseti 『『athassā』』tiādinā.

447.Kālo nāma upasaṅkamanassa yuttapattakālo, samayo nāma tasseva paccayasāmaggī, atthato panesa tajjaṃ sarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ sallakkhaṇanti āha 『『paññāyā』』tiādi. 『『Sve gamanakālo bhavissatī』』ti iminā kālaṃ, 『『kāye』』tiādinā samayañca sarūpato dasseti. Pharissatīti pharaṇavasena ṭhassati.

我來為您直譯這段巴利文： 說憶宿生相，應試驗取。 "如是形態狗轉生際為有隱藏對沙門喬達摩顯，確實此為一切知"於世尊凈信心。此為相明誦讀者。故彼想"作此法獻禮問沙門喬達摩問"，從此彼組十四問問世尊。故說"問十四問"。此中十四問為"尊喬達摩見人短壽，見長壽。見多病，少病。丑，美。少勢，大勢。少財，大財。下生，上生。見愚，見慧。尊喬達摩何因何緣，以人等百人為顯卑勝性"此等犢小業分別經來十四問。"學童眾生為業主業繼承者"等略廣答終歸依世尊。因肢美為彼"須婆"名。但學童且老時以少年習慣言說彼。自財村意為從多地村來暫時住。故經說"因某事務"。 445"且我一疑"以此顯示將問問早已被彼組成。學童意為小學童因迦聲小義轉如"一子，愛子"等。異分受為苦受。因彼為善業生自體生起樂受對治性故說"異分受"且身堅固障礙壓迫故說"病"。但如何彼說"於一分"等。生一分意為雖起身一分因不能轉如系鐵板執取，以此顯示強病名病。作難活意為導不樂活，以此顯示弱少病名疾。起意為從臥坐等起，以彼說如是此彼身轉。重意為重不成事。病者身無力為關係。且此以輕起問無病。雖下以四句問無不安住今又問安住，以此了知此問特殊安住。因為雖無過度義字從義得過度義如"應與美女"。故說"行處"等。前為命令語，但此為顯示應問相故此等差別顯示以"彼"等。 447.時名近時機適時，時機名彼緣和合，但義此為彼等身力與彼緣障礙無。執取名以慧彼等取了知故說"以慧"等。"明行時將有"以此顯示時，"于身"等顯示時機自性。將遍意為以遍住。

448.Cetiyaraṭṭheti cetiraṭṭhe. Ya-kārena hi padaṃ vaḍḍhetvā evaṃ vuttaṃ. 『『Cetiraṭṭhato aññaṃ visuṃyevekaṃ raṭṭha』』ntipi vadanti. 『『Yasmā maraṇaṃ nāma tādisānaṃ dasabalānaṃ rogavaseneva hoti, tasmā yena rogena taṃ jātaṃ, tassa sarūpapucchā, kāraṇapucchā, maraṇahetukacittasantāpapucchā, tassa ca santāpassa sabbalokasādhāraṇatā, tathā maraṇassa ca appaṭikaraṇatā』』ti evamādinā maraṇapaṭisaññuttaṃ sammodanīyaṃ kathaṃ kathesīti dassetuṃ 『『bho ānandā』』tiādi vuttaṃ. 『『Ko nāmā』』tiādinā hi rogaṃ pucchati, 『『kiṃ bhagavā paribhuñjī』』ti iminā kāraṇaṃ, 『『apicā』』tiādinā cittasantāpaṃ, 『『satthā nāmā』』tiādinā tassa sabbalokasādhāraṇataṃ, 『『ekā dānī』』tiādinā maraṇassa appaṭikaraṇataṃ dassetīti daṭṭhabbaṃ. Mahājānīti mahāhāni. Yatrāti yena kāraṇena parinibbuto, tena ko dāni añño maraṇā muccissatītiādinā yojetabbaṃ. Idānīti ca attano manasikāraṃ pati vohāramattena vuttaṃ. Lajjissatīti lajjā viya bhavissati, vijjissatīti attho . Pītabhesajjānurūpaṃ āhārabhojanaṃ porāṇāciṇṇanti āha 『『pīta…pe… datvā』』ti.

Hutvāti pāṭhaseso santikāvacarabhāvassa visesanato. Māro pāpimā viya na randhagavesī, uttaramāṇavo viya ca na vīmaṃsanādhippāyo, api tu khalu upaṭṭhāko hutvā santikāvacaroti hi viseseti. Na randhagavesīti na chiddagavesī. Yesu dhammesūti vimokkhupāyesu niyyānikadhammesu. Dharantīti adhunā tiṭṭhanti, pavattantīti attho.

1. Atthato payuttatāya saddapayogassa saddapabandhalakkhaṇāni tīṇi piṭakāni tadatthabhūtehi sīlādīhi tīhi dhammakkhandhehi saṅgayhantīti vuttaṃ 『『tīṇi piṭakāni tīhi khandhehi saṅgahetvā』』ti. Saṅkhittena kathitanti 『『tiṇṇaṃ kho māṇava khandhāna』』nti evaṃ gaṇanato, sāmaññato ca saṅkhepeneva kathitaṃ. 『『Katamesaṃ tiṇṇa』』nti ayaṃ adiṭṭhajotanāpucchāyeva, na kathetukamyatāpucchā. Māṇavasseva hi ayaṃ pucchā, na therassāti āha 『『māṇavo』』tiādi. Aññattha pana īdisesu ṭhānesu kathetukamyatāpucchāyeva dissati, na adiṭṭhajotanāpucchā. Idha pana aṭṭhakathāyaṃ evaṃ vuttaṃ, tadetaṃ aṭṭhakathāpamāṇato paccetabbaṃ. Tadā pavattamānañhi paccakkhaṃ katvā aṭṭhakathampi saṅgahamāropiṃsu. Kathetukamyatāpucchābhāve panassa therasseva vacanatā siyā.

Sīlakkhandhavaṇṇanā

450-453.Sīlakkhandhassāti ettha padatthavipallāsakārī itisaddo lutto, atthaniddeso viya saddaniddeso vā, yathāruto ca itisaddo ādyattho, pakārattho vā, tena 『『ariyassa samādhikkhandhassa…pe… patiṭṭhapesī』』ti ayaṃ pāṭho gahitoti daṭṭhabbaṃ. Tena vuttaṃ 『『tesu dassitesū』』ti, tesu tīsu khandhesu uddesavasena dassitesūti attho. Bhagavatā vuttanayenevāti sāmaññaphalādīsu (dī. ni. 1.194) desitanayeneva, tena imassa suttassa buddhabhāsitabhāvaṃ dassetīti veditabbaṃ. Sāsane na sīlameva sāroti ariyamaggasāre bhagavato sāsane yathādassitaṃ sīlaṃ sāro eva na hoti sāravato mahato rukkhassa papaṭikaṭṭhānikattā . Aṭṭhānapayutto hi evasaddo yathāṭhāne na yojetabbo. Yajjevaṃ kasmā tamidha gahitanti āha 『『kevala』』ntiādi. Jhānādiuttarimanussadhamme adhigantukāmassa adhiṭṭhānamattaṃ tattha appatiṭṭhitassa tesamasambhavato. Vuttañhi 『『sīle patiṭṭhāya naro sapañño』』tiādi (saṃ. ni.

我來為您直譯這段巴利文： 448.支提國意為支提國。因為以亞音增字如是說。也說"支提國外另一別國"。"因為死名如是十力者只因病，所以彼病所生，彼自性問，因問，死因心悲問，彼悲一切世間共，如是死無對治"如是等顯示說與死相關歡喜語說"尊阿難"等。因為以"何名"等問病，以"世尊食何"此問因，以"但"等問心悲，以"師名"等顯示彼一切世間共，以"今一"等顯示死無對治應見。大損意為大失。彼意為因彼因般涅槃，以彼今誰他將脫死等應配合。今且以對自作意言說。將慚意為如慚將有，意為將有。飲藥相應食食古習故說"飲...乃至...給"。 有為語余從近侍性差別。非如惡魔尋過，非如郁多羅學童意欲試驗，但確為近侍為近侍者因如是差別。非尋過為非尋缺。于彼法意為于解脫方便出離法。住意為今立，意為轉。 449.因義運用聲運用聲續相三藏以彼義為戒等三法蘊攝故說"以三蘊攝三藏"。略說意為"學童三蘊"如是以數，共相略說。"何三"此只為未見顯問，非欲說問。因為此只學童問，非長老故說"學童"等。但他處如是處只見欲說問，非未見顯問。但此注如是說，彼應依注量信。因為彼時轉以現見注也升攝。但無慾說問彼應為長老語。 戒蘊注 450-453.戒蘊此中義詞倒置為字脫，如義釋或聲釋，且如聞為字初義，或種類義，以彼應見取此經文"聖定蘊...乃至...令立"。故說"彼等顯示"，意為彼等三蘊以略示顯示。如世尊說理意為如沙門果等說理，以彼應知顯示此經為佛說。教中非只戒為核意為聖道核世尊教中如所顯戒非只核因為如有核大樹樹皮位。因為非處運用隻字不應如處配合。若如是何故此取彼說"只"等。欲證定等上人法者為立處因彼不立不生彼等。因說"有慧人立戒"等。;

1.23, 192; peṭako. 22) atha vā sāsane na sīlameva sāroti kāmañcettha sāsane maggaphalasīlasaṅkhātaṃ lokuttarasīlampi sārameva, tathāpi na sīlakkhandho eva sāro hoti, atha kho samādhikkhandhopi paññākkhandhopi sāro evāti evampettha yathāpayuttena evasaddena attho veditabbo, purimoyeva panattho yuttataro. Tathā hi vuttaṃ 『『ito uttarī』』tiādi. Aññampi kattabbanti sesakhandhadvayaṃ.

Samādhikkhandhavaṇṇanā

1. Kasmā panettha thero samādhikkhandhaṃ puṭṭhopi indriyasaṃvarādike vissajjesi, nanu evaṃ sante aññaṃ puṭṭho aññaṃ byākaronto ambaṃ puṭṭho labujaṃ byākaronto viya hotīti īdisī codanā idha anokāsāti dassento 『『kathañca…pe… ārabhī』』ti āha, tenettha indriyasaṃvarādayopi samādhiupakārakataṃ upādāya samādhikkhandhapakkhikabhāvena uddiṭṭhāti dasseti. Ye te indriyasaṃvarādayoti sambandho. Rūpāvacaracatutthajjhānadesanānantaraṃ abhiññādesanāya avasaroti katvā rūpajjhānāneva āgatāni,na arūpajjhānāni. Rūpāvacaracatutthajjhānapādikā hi saparibhaṇḍā chapi abhiññāyo. Yasmā pana lokiyābhiññāyo ijjhamānā aṭṭhasu samāpattīsu cuddasavidhena cittaparidamanena vinā na ijjhanti, tasmā abhiññāsu desiyamānāsu arūpajjhānānipi desitāneva honti nānantarikabhāvato. Tenāha 『『ānetvā pana dīpetabbānī』』ti, vuttanayena desitāneva katvā saṃvaṇṇakehi pakāsetabbānīti attho. Aṭṭhakathāyaṃ pana 『『catutthajjhānaṃ upasampajja viharatī』』ti imināva arūpajjhānampi saṅgahitanti dassetuṃ 『『catutthajjhānena hī』』tiādi vuttaṃ. Catutthajjhānameva hi rūpavirāgabhāvanāvasena pavattaṃ 『『arūpajjhāna』』nti vuccati.

471-480.Na cittekaggatāmattakenevāti ettha heṭṭhā vuttanayānusārena ṭhānāṭhānapayuttassa evasaddassānurūpamattho veditabbo. Lokiyasamādhikkhandhassa pana adhippetattā 『『na cittekaggatā…pe… atthī』』ti vuttaṃ. Ariyo samādhikkhandhoti ettha hi ariyasaddo suddhamattapariyāyova, na lokuttarapariyāyo. Yathā cettha, tathā ariyo sīlakkhandhoti etthāpi. Itoti paññākkhandhato, so ca ukkaṭṭhato arahattaphalapariyāpanno evāti āha 『『arahattapariyosāna』』ntiādi. Lokiyābhiññāpaṭisambhidāhi vināpi hi arahatte adhigate 『『nattheva uttarikaraṇīya』』nti sakkā vattuṃ yadatthaṃ bhagavati brahmacariyaṃ vussati, tassa siddhattā. Idha pana lokiyābhiññāyopi āgatāyeva. Sesamettha suviññeyyaṃ.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā subhasuttavaṇṇanāya līnatthapakāsanā.

Subhasuttavaṇṇanā niṭṭhitā.

1. Kevaṭṭasuttavaṇṇanā

Kevaṭṭagahapatiputtavatthuvaṇṇanā

我來為您直譯這段巴利文： 1.23等. 或教中非只戒為核意為雖然此教中出世間戒名道果戒也為核，但非只戒蘊為核，但定蘊慧蘊也為核，如是此中應知以如運用隻字義，但前義更適。因此說"從此更上"等。應作他意為餘二蘊。 定蘊注 454.但何故此長老雖問定蘊答根律儀等，豈非如是為問一答另如問芒果答麵包果為如是詰難此無機會顯示說"且如何...乃至...始"，以此顯示此中根律儀等也依定助取定蘊分示略。彼等根律儀等為關係。色界第四禪說后神通說機會作色禪只來，非無色禪。因為色界第四禪前六神通與眷屬。因為但世間神通成就無八等至十四種心調御不成，所以說神通時無色禪也已說因無間性。故說"引來應顯"，意為如說理已說作註釋者應顯。但注為顯示以"成就住第四禪"此攝無色禪說"因第四禪"等。因為只第四禪以離色修轉說"無色禪"。 471-480.非只心一境性此中應知依下說理處非處運用隻字相應義。但因欲世間定蘊故說"非心一境性...乃至...有"。聖定蘊此中因為聖字只凈同義，非出世間同義。且如此，如是聖戒蘊此中也。此意為從慧蘊，彼且勝為只阿羅漢果攝故說"阿羅漢終"等。因為雖無世間神通無礙解得阿羅漢可說"無更應作"因為已成就於世尊梵行所依義。但此世間神通也已來。此中余易知。 如是吉祥光明長部注最細深難知義顯示善凈廣慧辨才生妙光明名隱義顯示須婆經注隱義顯示。 須婆經注終。 11.計瓦達經注 計瓦達居士子事注

1. Evaṃ subhasuttaṃ saṃvaṇṇetvā idāni kevaṭṭasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, subhasuttassānantaraṃ saṅgītassa suttassa kevaṭṭasuttabhāvaṃ vā pakāsetuṃ 『『evaṃ me sutaṃ…pe… nāḷandāyanti kevaṭṭasutta』』nti āha. Pāvārikassāti evaṃnāmakassa seṭṭhino. Ambavaneti ambarukkhabahule upavane. Taṃ kira so seṭṭhi bhagavato anucchavikaṃ gandhakuṭiṃ, bhikkhusaṅghassa ca rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādīni sampādetvā pākāraparikkhittaṃ dvārakoṭṭhakasampannaṃ katvā buddhappamukhassa saṅghassa niyyātesi, purimavohārena panesa vihāro 『『pāvārikambavana』』ntveva vuccati. 『『Kevaṭṭo』』 tidaṃ nāmamattaṃ. 『『Kevaṭṭehi saṃrakkhitattā, tesaṃ vā santike sambuddhattā』』ti keci. Gahapatiputtassāti ettha kāmañcesa tadā gahapatiṭṭhāne ṭhito, pitu panassa acirakālakatatāya purimasamaññāya 『『gahapatiputto』』tveva voharīyati. Tenāha 『『gahapatimahāsālo』』ti, mahāvibhavatāya mahāsāro gahapatīti attho, ra-kārassa pana la-kāraṃ katvā 『『mahāsālo』』ti vuttaṃ yathā 『『palibuddho』』ti (cūḷani. 15; mi. pa. 6.3.7; jā. aṭṭha. 2.3.102) saddho pasannoti pothujjanikasaddhāvasena ratanattayasaddhāya samannāgato, tatoyeva ratanattayappasanno. Kammakammaphalasaddhāya vā saddho, ratanattayappasādabahulatāya pasanno. Saddhādhikattāyevāti tathācintāya hetuvacanaṃ, saddhādhiko hi ummādappatto viya hoti.

Samiddhāti sammadeva iddhā, vibhavasampattiyā vepullappattā sampuṇṇā, ākiṇṇā bahū manussā etthāti atthaṃ sandhāya 『『aṃsakūṭenā』』tiādi vuttaṃ. 『『Ehi tvaṃ bhikkhu anvaddhamāsaṃ, anumāsaṃ, anusaṃvaccharaṃ vā manussānaṃ pasādāya iddhipāṭihāriyaṃ karohī』』ti ekassa bhikkhuno āṇāpanameva samādisanaṃ, taṃ pana tasmiṃ ṭhāne ṭhapanaṃ nāmāti āha 『『ṭhānantare ṭhapetū』』ti . Uttarimanussānanti pakatimanussehi uttaritarānaṃ uttamapurisānaṃ buddhādīnaṃ jhāyīnaṃ, ariyānañca. Dhammatoti adhigamadhammato, jhānābhiññāmaggaphaladhammatoti attho, niddhāraṇe cetaṃ nissakkavacanaṃ. Tato hi iddhipāṭihāriyaṃ niddhāreti. Evaṃ uttarisaddaṃ manussasaddena ekapadaṃ katvā idāni pāṭihāriyasaddena sambajjhitabbaṃ visumeva padaṃ karonto 『『dasakusalasaṅkhātato vā』』tiādimāha. Manussadhammatoti pakatimanussadhammato. Pajjalitapadīpoti pajjalantapadīpo. Telasnehanti telasecanaṃ. Rājagahaseṭṭhivatthusminti rājagahaseṭṭhino candanapattadānavatthumhi (cūḷava. 252). Sikkhāpadaṃ paññāpesīti 『『na bhikkhave gihīnaṃ uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetabbaṃ. Yo dasseyya, āpatti dukkaṭassā』』ti (cūḷava. 252) vikubbaniddhipaṭikkhepakaṃ idaṃ sikkhāpadaṃ paññapesi.

1. Guṇasampattito acāvanaṃ sandhāya etaṃ vuttanti dasseti 『『na guṇavināsanenā』』ti iminā. Tenāha 『『sīlabheda』』ntiādi. Visahanto nāma natthīti nivāritaṭṭhāne ussahanto nāma natthi. Evampi iminā kāraṇantarenāyaṃ ussahantoti dassetuṃ 『『ayaṃ panā』』tiādi vuttaṃ. Yasmā vissāsiko, tasmā vissāsaṃ vaḍḍhetvāti yojanā. Vaḍḍhetvāti ca brūhetvā, vibhūtaṃ pākaṭaṃ katvāti attho.

Iddhipāṭihāriyavaṇṇanā

483-

我來為您直譯這段巴利文： 481.如是注須婆經今注計瓦達經為顯示如次第注處得性，或顯示須婆經后結集經為計瓦達經說"如是我聞...乃至...那蘭陀為計瓦達經。"波婆利迦意為如是名長者。芒果園意為多芒果樹園林。據說彼長者為世尊適合香室，為比丘僧夜住日住屋亭等成就作圍墻圍繞有門樓施與以佛為首僧，但以前習慣此住處只說"波婆利迦芒果園"。"計瓦達"此只為名。一些說"因漁夫守護，或因彼等前正覺"。居士子此中雖然彼時住居士位，但因彼父近時死以前共稱只稱"居士子"。故說"居士巨富"，意為因大富為大核居士，但以拉音作為羅音說"巨富"如"障礙"。信敬意為具足凡夫信力三寶信，從彼即三寶敬。或以業業果信為信，以三寶凈多為敬。因為只信勝為如是思因說，因為信勝如瘋狂。 成就意為正成就，以財成就到達廣大圓滿，此中多眾人集故依義說"肩相碰"等。"來汝比丘半月，月，年為人信作神通神變"為命一比丘即指使，但彼名在彼位立故說"立位處"。上人法意為異常人上人佛等靜慮者，及聖者。法性意為證法性，定通道果法性義，且此從格為分別。因為從彼分別神通神變。如是上字與人字作一詞今應與神變字結合作別詞說"或從十善名"等。人法性意為常人法性。燃燈意為燃燈。油潤意為傾油。王舍城長者事意為王舍城長者栴檀缽施事。制學處意為制此"諸比丘不應顯現神通神變上人法給居士。若顯現惡作罪"禁止變化神通學處。 482.依功德成就不失此說顯示以"非功德壞"此。故說"戒破"等。無名能意為阻止處無名努力。如是也以此別因彼努力顯示說"但此"等。因為親信，所以增親信為配合。增意為增長，意為作顯明顯。 神通神變注 483-

4.Ādīnavanti dosaṃ. Kathaṃ tena katā, kattha vā uppannāti āha 『『tattha kirā』』tiādi. Ekenāti gandhārena nāma isināva. Evañhi pubbenāparaṃ saṃsandatīti. Gandhārī nāmesā vijjā cūḷagandhārī, mahāgandhārīti duvidhā hoti. Tattha cūḷagandhārī nāma tivassato oraṃ matasattānaṃ upapannaṭṭhānajānanā vijjā. Vaṅgīsavatthu (saṃ. ni. aṭṭha. 1.1.220; a. ni. aṭṭha. 1.1.212) cettha sādhakaṃ. Mahāgandhārī nāma tassa ceva jānanā, taduttari ca iddhividhañāṇakammassa sādhikā vijjā. Yebhuyyena hesā iddhividhañāṇakiccaṃ sādheti. Tassā kira vijjāya sādhako puggalo tādise dese, kāle ca mantaṃ parijappetvā bahudhāpi attānaṃ dasseti, hatthiādīnipi dasseti, adassanīyopi hoti, aggithambhampi karoti, jalathambhampi karoti, ākāsepi attānaṃ dasseti, sabbaṃ indajālasadisaṃ daṭṭhabbaṃ. Aṭṭoti dukkhito bādhito. Tenāha 『『pīḷito』』ti.

Ādesanāpāṭihāriyavaṇṇanā

1. Kāmaṃ 『『cetasika』』nti idaṃ ye cetasi niyuttā cittena sampayuttā, tesaṃ sādhāraṇavacanaṃ, sādhāraṇe pana gahite cittaviseso dassito nāma hoti. Sāmaññajotanā ca visese avatiṭṭhati, tasmā cetasikapadassa yathādhippetamatthaṃ dassento 『『somanassadomanassaṃ adhippeta』』nti āha. Somanassaggahaṇena cettha tadekaṭṭhā rāgādayo, saddhādayo ca dhammā dassitā honti, domanassaggahaṇena dosādayo. Vitakkavicārā pana sarūpeneva dassitā. Pi-saddassa vattabbasampiṇḍanattho suviññeyyoti āha 『『evaṃ tava mano』』ti, iminā pakārena tava mano pavattoti attho. Kena pakārenāti vuttaṃ 『『somanassito vā』』tiādi. 『『Evampi te mano』』ti idaṃ somanassitatādimattadassanaṃ, na pana yena somanassito vā domanassito vā, taṃ dassananti taṃ cittaṃ dassetuṃ pāḷiyaṃ 『『itipi te citta』』nti vuttaṃ. Itisaddo cettha nidassanattho 『『atthīti kho kaccāna ayameko anto』』tiādīsu (saṃ. ni. 2.15; 3.90) viya. Tenāha 『『idañcidañca attha』』nti. Pi-saddo idhāpi vuttasampiṇḍanattho. Parassa cintaṃ manati jānāti etāyāti cintāmaṇi na-kārassa ṇa-kāraṃ katvā, sā eva pubbapadamantarena maṇikā. Cintā nāma na cittena vinā bhavatīti āha 『『paresaṃ cittaṃ jānātī』』ti. 『『Tassā kira vijjāya sādhako puggalo tādise dese, kāle ca mantaṃ parijappitvā yassa cittaṃ jānitukāmo, tassa diṭṭhasutādivisesasañjānanamukhena cittācāraṃ anuminanto kathetī』』ti keci. 『『Vācaṃ niccharāpetvā tattha akkharasallakkhaṇavasena kathetī』』ti apare. Sā pana vijjā padakusalajātakena (jā. 1.9.49 ādayo) dīpetabbā.

Anusāsanīpāṭihāriyavaṇṇanā

我來為您直譯這段巴利文： 484.過患意為過。如何彼作，或何處生說"彼中據說"等。一意為只名旃陀羅仙人。因為如是前後調和。旃陀羅明有小旃陀羅、大旃陀羅二種。其中小旃陀羅明名為知三年內死眾生投生處明。宛耆事此中為證。大旃陀羅明名為知彼且成就神通智業明。因為此多成就神通智業。據說彼明成就人在如是地、時誦咒多現自身，也現象等，也作不可見，也作火柱，也作水柱，也在空中現自身，一切應見如幻術。苦意為困惱逼迫。故說"壓迫"。 記心神變注 485.雖然"心所"此為依心相應心，彼等共同語，但取共同名顯示心差別。且共同光明住差別，所以顯示心所詞如所欲義說"意欲樂苦"。且此以樂取彼一處貪等，信等法，以苦取嗔等。但尋伺以自性顯示。隻字攝說義易知故說"如是汝意"，意為以此相汝意轉。以何相說"或樂"等。"如是也汝意"此只顯示樂等，但非顯示彼以何樂或苦，為顯示彼心經說"如是也汝心"。且此如字為顯示義如"有此迦旃延一邊"等。故說"此此義"。且此隻字為攝所說義。以此量他思名思摩尼作尼音，彼即無前詞為摩尼。思名無心不有故說"知他心"。"據說彼明成就人在如是地、時誦咒欲知彼心，以彼見聞等差別想門推測心行說"一些說。"出聲以彼字觀察力說"他說。但彼明應以善足跡本生顯示。 教誡神變注

486.Pavattentāti pavattanakā hutvā, pavattanavasena vitakkethāti vuttaṃ hoti. Evanti hi yathānusiṭṭhāya anusāsaniyā vidhivasena, paṭisedhavasena ca pavattiākāraparāmasanaṃ, sā ca anusāsanī sammāvitakkānaṃ, micchāvitakkānañca pavattiākāradassanavasena tattha ānisaṃsassa, ādīnavassa ca vibhāvanatthaṃ pavattati. Aniccasaññameva, na niccasaññaṃ. Paṭiyogīnivattanatthañhi eva-kāraggahaṇaṃ. Idhāpi evaṃ-saddassa attho, payojanañca vuttanayeneva veditabbaṃ. Idaṃ-gahaṇepi eseva nayo. Pañcakāmaguṇikarāganti nidassanamattaṃ tadaññarāgassa ceva dosādīnañca pahānassa icchitattā, tappahānassa ca tadaññarāgādikhepanassa upāyabhāvato duṭṭhalohitavimocanassa pubbaduṭṭhamaṃsakhepanūpāyatā viya. Lokuttaradhammamevāti avadhāraṇaṃ paṭipakkhabhāvato sāvajjadhammanivattanaparaṃ daṭṭhabbaṃ tassādhigamūpāyānisaṃsabhūtānaṃ tadaññesaṃ anavajjadhammānaṃ nānantarikabhāvato. Iddhividhaṃ iddhipāṭihāriyanti dasseti iddhiyeva pāṭihāriyanti katvā. Sesapadadvayepi eseva nayo.

Pāṭihāriyapadassa pana vacanatthaṃ (udā. aṭṭha. paṭhamabodhisuttavaṇṇanā; itivu. aṭṭha. nidānavaṇṇanā) 『『paṭipakkhaharaṇato, rāgādikilesāpanayanato pāṭihāriya』』nti vadanti, bhagavato pana paṭipakkhā rāgādayo na santi ye haritabbā. Puthujjanānampi vigatupakkilese aṭṭhaṅgaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha 『『pāṭihāriya』』nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato 『『pāṭihāriya』』nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ceva sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena, diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. 『『Paṭī』』ti vā ayaṃ saddo 『『pacchā』』ti etassa atthaṃ bodheti 『『tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo』』ti (su. ni. 985; cūḷani. 4) pārāyanasuttapade viya, tasmā samāhite citte vigatupakkilese ca katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatupakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni nāma bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ 『『pāṭihāriya』』nti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ, maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ, iddhiādesanānusāsanīhi vā parasantāne pasādādīnaṃ paṭipakkhassa kilesassa haraṇato vuttanayena pāṭihāriyaṃ. Satataṃ dhammadesanāti sabbakālaṃ desetabbadhammadesanā.

我來為您直譯這段巴利文： 486.轉意為作轉者，意為說依轉力尋。如意為依如教導教誡以規則力，禁止力等轉相攝，彼教誡以正尋，邪尋等轉相顯示力于彼功德，過患等為顯示轉。只無常想，非常想。因為隻字取為除對。此中也如字義，及目的應依說理知。此取也此理。五欲貪為只示例因欲斷彼他貪及嗔等，且彼斷為彼他貪等滅方便如放壞血為前壞肉滅方便。只出世間法抑制應見從對治性為向除有罪法因為彼證得方便功德為彼他無罪法無間性。顯示神通差別為神通神變作只神通為神變。餘二詞也此理。 但神變詞義說"因斷對治，因除貪等煩惱為神變"，但世尊無貪等對治應斷。凡夫也離垢具八支功德心斷對治神通差別轉，所以于彼轉言說不可此說"神變"。但若大悲世尊所化煩惱為對治，因斷彼等說"神變"，如是為適。或世尊及教對治為外道，因斷彼等神變。因為彼等以見斷力，以見顯現無能力神通記心教誡而斷除。或"對"此字顯示"后"此義如波羅延經句"彼入后，別婆羅門來"，所以定心離垢作業后應斷應轉為對治，或自垢以第四禪道斷後后斷為對治，且神通記心教誡以離垢作業為眾生利益再應轉，且斷自垢為斷他眾生垢名為對治，對治即神變。或於對治神通記心教誡集中生一一說"神變"。或對治為第四禪，及道因斷對治，生彼中，或彼為因，或從彼來為神變，或以神通記心教誡於他相續斷信等對治煩惱依說理為神變。常法說為一切時應說法說。

Iddhipāṭihāriyenāti sahādiyoge karaṇavacanaṃ, tena saddhiṃ āciṇṇanti attho. Itaratthāpi esa nayo. Dhammasenāpatissa āciṇṇanti yojetabbaṃ. Tamatthaṃ khandhakavatthunā sādhento 『『devadatte』』tiādimāha. Gayāsīseti gayāgāmassa avidūre gayāsīsanāmako hatthikumbhasadiso piṭṭhipāsāṇo atthi, yattha bhikkhusahassassapi okāso hoti, tasmiṃ piṭṭhipāsāṇe. 『『Cittācāraṃ ñatvā』』ti iminā ādesanāpāṭihāriyaṃ dasseti, 『『dhammaṃ desesī』』ti iminā anusāsanīpāṭihāriyaṃ, 『『vikubbanaṃ dassetvā』』ti iminā iddhipāṭihāriyaṃ. Mahānāgāti mahākhīṇāsavā arahanto. 『『Nāgo』』ti hi arahato adhivacanaṃ natthi āgu pāpametassāti katvā. Yathāha sabhiyasutte –

『『Āguṃ na karoti kiñci loke,

Sabbasaṃyoge visajja bandhanāni;

Sabbattha na sajjatī vimutto,

Nāgo tādi pavuccate tathattā』』ti. (su. ni. 527; mahāni. 80; cūḷani. 27, 139);

Aṭṭhakathāyaṃ panettha 『『dhammasenāpatissa dhammadesanaṃ sutvā pañcasatā bhikkhū sotāpattiphale patiṭṭhahiṃsu. Mahāmoggallānassa dhammadesanaṃ sutvā arahattaphale』』ti (dī. ni. aṭṭha. 1.486) vuttaṃ. Saṅghabhedakakkhandhakapāḷiyaṃ pana 『『atha kho tesaṃ bhikkhūnaṃ āyasmatā sāriputtena ādesanāpāṭihāriyānusāsaniyā, āyasmatā ca mahāmoggallānena iddhipāṭihāriyānusāsaniyā ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi 『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』nti』』 (cūḷava. 345) ubhinnampi therānaṃ dhammadesanāya tesaṃ dhammacakkhupaṭilābhova dassito, tayidaṃ visadisavacanaṃ dīghabhāṇakānaṃ, khandhakabhāṇakānañca matibhedenāti daṭṭhabbaṃ. Saṅgāhakabhāsitā hi ayaṃ pāḷi, aṭṭhakathā ca teheva saṅgahamāropitā, apica pāḷiyaṃ uparimaggaphalampi saṅgahetvā 『『dhammacakkhuṃ udapādī』』ti vuttaṃ yathā taṃ brahmāyusutte, (ma. ni. 2.343) cūḷarāhulovādasutte (ma. ni. 3.416) cāti veditabbaṃ.

『『Anusāsanīpāṭihāriyaṃ pana buddhānaṃ satataṃ dhammadesanā』』ti sātisayatāya vuttaṃ. Saupārambhāni yathāvuttena patirūpakena upārambhitabbato. Sadosāni parāropitadosasamucchindanassa anupāyabhāvato. Sadosattā eva addhānaṃ na tiṭṭhanti cirakālaṭṭhāyīni na honti. Addhānaṃ atiṭṭhanato na niyyantīti phalena hetuno anumānaṃ. Aniyyānikatāya hi tāni anaddhaniyāni. Anusāsanīpāṭihāriyaṃ anupārambhaṃ visuddhippabhavato, visuddhinissayato ca. Tatoyeva niddosaṃ. Na hi tattha pubbāparavirodhādidosasambhavo atthi. Niddosattā eva addhānaṃ tiṭṭhati parappavādavātehi, kilesavātehi ca anupahantabbato. Addhānaṃ tiṭṭhanato niyyātīti idhāpi phalena hetuno anumānaṃ. Niyyānikatāya hi taṃ addhaniyaṃ. Tasmāti yathāvuttakāraṇato, tena ca upārambhādiṃ, anupārambhādiñcāti ubhayaṃ yathākkamaṃ ubhayattha gārayhapāsaṃsabhāvānaṃ hetubhāvena paccāmasati.

Bhūtanirodhesakavatthuvaṇṇanā

我來為您直譯這段巴利文： 神通神變意為與俱等使用具格，意為與彼習行。他處也此理。法將習行應配合。以蘊事證彼義說"提婆達多"等。伽耶山頂意為伽耶村不遠名伽耶山頂如象額似背巖石有，于彼千比丘也有處，于彼背巖石。"知心行"以此顯示記心神變，"說法"以此顯示教誡神變，"顯變化"以此顯示神通神變。大龍意為大漏盡阿羅漢。因為"龍"為阿羅漢同義因無有罪惡。如沙毗耶經說： "世間不作任何罪， 解脫一切結縛已； 不著一切得解脫， 如是稱名為真龍。" 但注此中說"聞法將說法五百比丘立於預流果。聞大目犍連說法阿羅漢果"。但破僧蘊經中"時彼等比丘以具壽舍利弗記心神變教誡、具壽大目犍連神通神變教誡教導教誡生離塵離垢法眼'有集法一切彼滅法'"只顯示兩長老說法彼等得法眼，此異說應見以長誦者、蘊誦者見差別。因為此經文為結集者說，注也彼等升結集，且經中攝上道果說"生法眼"如彼梵授經、教誡羅睺羅小經應知。 "但教誡神變為諸佛常法說"以過勝性說。有誹謗因為應以如說偽法謗。有過因為非除他置過方便。因為有過即不住長久不為長時住。因不住長久不出為以果推因。因為不出故彼等非久。教誡神變無誹謗因為從清凈生，依清凈。從彼即無過。因為此中無前後違等過生。因為無過即住長久因為不應以他說風、煩惱風損。因住長久出此中也以果推因。因為出故彼久。所以意為從如說因，以彼誹謗等，無誹謗等兩如次兩處應呵應贊性為因攝。 尋滅者事注

487.Aniyyānikabhāvadassanatthanti yasmā mahābhūtapariyesako bhikkhu purimesu dvīsu pāṭihāriyesu vasippatto sukusalopi samāno mahābhūtānaṃ aparisesanirodhasaṅkhātaṃ nibbānaṃ nāvabujjhi, tasmā tadubhayāni niyyānāvahattābhāvato aniyyānikānīti tesaṃ aniyyānikabhāvadassanatthaṃ. Niyyānikabhāvadassanatthanti anusāsanīpāṭihāriyaṃ takkarassa ekantato niyyānāvahanti tasseva niyyānikabhāvadassanatthaṃ.

Evaṃ etissā desanāya mukhyapayojanaṃ dassetvā idāni anusaṅgikapayojanaṃ dassetuṃ 『『apicā』』tiādi āraddhaṃ. Niyyānameva hi etissā desanāya mukhyapayojanaṃ tassa tadatthabhāvato. Buddhānaṃ pana mahantabhāvo anusaṅgikapayojanaṃ atthāpattiyāva gantabbato. Kīdiso nāmesa bhikkhūti āha 『『yo mahābhūte』』tiādi. Pariyesantoti apariyesaṃ nirujjhanavasena mahābhūte gavesanto, tesaṃ anavasesanirodhaṃ vīmaṃsantoti vuttaṃ hoti. Vicaritvāti dhammatāya codiyamāno paricaritvā. Dhammatāsiddhaṃ kiretaṃ, yadidaṃ tassa bhikkhuno tathā vicaraṇaṃ yathā abhijātiyaṃ mahāpathavikampādi. Vissajjokāsanti vissajjaṭṭhānaṃ, 『『vissajjakara』』ntipi pāṭho, vissajjakanti attho. Tasmāti buddhameva pucchitvā nikkaṅkhattā, tasseva vissajjituṃ samatthatāyāti vuttaṃ hoti. Mahantabhāvappakāsanatthanti sadevake loke anaññasādhāraṇassa buddhānaṃ mahantabhāvassa mahānubhāvatāya dīpanatthaṃ. Idañca kāraṇanti 『『sabbesampi buddhānaṃ sāsane ediso eko bhikkhu tadānubhāvappakāsako hotī』』ti imampi kāraṇaṃ.

Katthāti nimitte bhummaṃ, kasmiṃ ṭhāne kāraṇabhūteti atthaṃ dassetuṃ 『『kiṃ āgammā』』ti vuttaṃ, kiṃ ārammaṇaṃ paccayabhūtaṃ adhigantvā adhigamanahetūti attho. Tenāha 『『kiṃ pattassā』』ti. Kimārammaṇaṃ pattassa puggalassa nirujjhantīti sambandho, hetugabbhavisesanametaṃ. Teti mahābhūtā. Appavattivasenāti puna anuppajjanavasena. Sabbākārenāti vacanatthalakkhaṇarasapaccupaṭṭhānapadaṭṭhāna-samuṭṭhānakalāpacuṇṇanānattekattavinibbhogā- vinibbhogasabhāga-visabhāgaajjhattikabāhirasaṅgahapaccayasamannāhārapaccayavibhāgākārato , sasambhārasaṅkhepasasambhāravibhattisalakkhaṇasaṅkhepasalakkhaṇavibhattiākārato cāti sabbena ākārena.

我來為您直譯這段巴利文： 487.為顯示不出性意為因為尋大種比丘於前二神變雖得自在善巧也不覺知名大種無餘滅涅槃，所以彼二從無導出性為不出為顯示彼等不出性。為顯示出性意為教誡神變為作者一向導出為顯示彼出性。 如是顯示此說主要目的今為顯示隨附目的始"但"等。因為出只為此說主要目的因為彼為彼義。但諸佛大性隨附目的因為應只以義得去。何名此比丘說"彼大種"等。尋求意為無尋以滅力尋大種，意為觀察彼等無餘滅。行意為以法性驅行。因為此法性成就，此即彼比丘如是行如生時大地動等。答處意為答處，也讀"答者"，意為答者。所以意為說因為問佛即無疑，只彼能答。為顯示大性意為為顯示天世間無他共諸佛大性大威力。且此因意為"一切佛教中如是一比丘顯示彼威力"此因。 何處意為因位格，為顯示義於何處為因說"依何"，意為證得何所緣為緣以證得因。故說"得何"。得何所緣人滅為關係，此為含因差別。彼等意為大種。以無轉力意為以再不生力。一切相意為以語義相味現起足處生聚粉異一分不分不分同異內外攝緣作意緣分別相，及以具支略具支分別自相略自相分別相一切相。

1. Dibbanti ettha pañcahi kāmaguṇehi samaṅgībhūtā hutvā vicaranti, kīḷanti, jotenti cāti devā, devalokā. Te yanti upagacchanti etenāti devayāniyo yathā 『『niyyānikā』』ti (dha. sa. dukamātikā 97) ettha anīyasaddo katvatthe, tathā idha karaṇattheti daṭṭhabbaṃ. Tathā hi vuttaṃ 『『tena hesā』』tiādi. Vasaṃ vattentoti ettha vasavattanaṃ nāma yathicchitaṭṭhānagamanaṃ. Tanti iddhividhañāṇaṃ. Cattāro mahārājāno etesaṃ issarāti cātumahārājikā. Kasmā panesa samīpe ṭhitaṃ sadevakalokapajjotaṃ bhagavantaṃ apucchitvā dūre deve upasaṅkamīti codanamapaneti 『『samīpe ṭhita』』ntiādinā. 『『Ye devā maggaphalalābhino, tepi tamatthaṃ ekadesena jāneyyuṃ, buddhavisayo panāyaṃ pañho pucchito』』ti cintetvā 『『na jānāmā』』ti āhaṃsu. Tenāha 『『buddhavisaye』』tiādi. Na labbhāti na sakkā, ajjhottharaṇaṃ nāmettha pucchāya nibbādhananti vuttaṃ 『『punappunaṃ pucchatī』』ti. 『『Hatthato mocessāmā』』ti vohāravasena vuttaṃ, handa naṃ dūramapanessāmāti vuttaṃ hoti. Abhikkantatarāti ettha abhisaddo atisaddatthoti āha 『『atikkantatarā』』ti, rūpasampattiyā ceva paññāpaṭibhānādiguṇehi ca amhe abhibhuyya paresaṃ kāmanīyatarāti attho. Paṇītatarāti uḷāratarā. Tena vuttaṃ 『『uttamatarā』』ti.

491-493. Sahassakkho pana sakko abhisametāvī āgataphalo viññātasāsano, so kasmā taṃ bhikkhuṃ upāyena niyyojesīti anuyogamapaneti 『『ayaṃ pana viseso』』tiādinā.

Khajjopanakanti rattiṃ jalantaṃ khuddakakimiṃ. Dhamanto viyāti mukhavātaṃ dento viya. Atthi cevāti ediso mahābhūtapariyesako puggalo nāma vijjamāno eva bhaveyya, mayā apesitoyeva pacchā jānissatīti adhippāyo. Tatoti tathā cintanato paraṃ. Iddhividhañāṇasseva adhippetattā devayāniyasadisova. 『『Devayāniyamaggoti vā…pe… abhiññāñāṇanti vā sabbametaṃ iddhividhañāṇasseva nāma』』nti idaṃ pāḷiyaṃ, aṭṭhakathāsu ca tattha tattha āgataruḷhināmavasena vuttaṃ. Sabbāsupi hi abhiññāsu devayāniyamaggādiekacittakkhaṇikaappanādināmaṃ yathārahaṃ sambhavati.

494.Āgamanapubbabhāgenimittanti brahmuno āgamanassa pubbabhāge uppajjanakanimittaṃ. Udayato pubbabhāgeti ānetvā sambandho. Imeti brahmakāyikā. Veyyākaraṇenāti byākaraṇena. Anāraddhacittoti anārādhitacitto atuṭṭhacitto. Vādanti dosaṃ. Vikkhepanti vācāya vividhā khepanaṃ.

495.Kuhakattāti vuttanayena abhūtato aññesaṃ vimhāpetukāmattā. 『『Guhakattā』』ti paṭhitvā guyhitukāmattāti atthampi vadanti keci.

Tīradassīsakuṇūpamāvaṇṇanā

我來為您直譯這段巴利文： 488. 天意為此中具五欲功德而行，戲，照即天，天界。彼等以此去即到為天道如"出"此中尼字為作義，如是此中為具義應見。如是說"因為此"等。轉自在意為此中名自在為如意處去。彼意為神通智。四大王為彼等主為四大王天。但為何彼不問近住天世間光明世尊往遠天除詰難以"近住"等。"彼得道果天，彼等也知彼義一分，但此問問佛境界"思"不知"說。故說"佛境界"等。不得意為不能，超越名此中以問壓故說"再再問"。"手將放"依言說說，意為來將遠除。更殊勝此中勝字為過義故說"過勝"，意為色成就且以慧辯等德超我等為他更可愛。更勝意為更上。故說"更上"。 491-493. 但千眼帝釋已現觀得果知教，彼為何以方便引導彼比丘除質難以"但此差別"等。 螢火蟲意為夜燃小蟲。如吹意為如口出風。且有意為如是尋大種人名應有，我未遣后將知為意。彼意為如是思后。因為只神通智意欲如天道。"天道道或...乃至...神通智或一切此只神通智名"此依經注此此來流行名說。因為一切神通中天道道等一心剎那得定等名如應生。 494. 來前分相意為梵天來前分生相。日出前分引結合。此等意為梵身天。解說意為解說。不滿意意為不滿足意不喜意。語意為過。散亂意為語種種舍。 495. 偽意為依說理為欲令他驚異非實。一些讀"藏"說意為欲隱。 岸見獸喻注;

497.Padesenāti ekadesena, upādinnakena sattasantānapariyāpannenāti attho. Anupādinnakepīti anindriyabaddhepi. Nippadesatoti anavasesato. Tasmāti tathā pucchitattā, pucchāya ayuttabhāvatoti adhippāyo. Pucchāmūḷhassāti pucchitumajānanato pucchāya sammūḷhassa. Vitathapañho hi 『『pucchāmūḷho』』ti vuccati yathā 『『maggamūḷho』』ti. Pucchāya dosaṃ dassetvāti tena katapucchāya pucchitākāre dosaṃ vibhāvetvā. Pucchāvissajjananti tathā sikkhāpitāya avitathapucchāya vissajjanaṃ. Yasmā vissajjanaṃ nāma pucchānurūpaṃ, pucchāsabhāgena vissajjetabbato, na ca tathāgatā virajjhitvā katapucchānurūpaṃ virajjhitvāva vissajjenti, atthasabhāgatāya ca vissajjanassa pucchakā tadatthaṃ anavabujjhantā sammuyhanti, tasmā pucchaṃ sikkhāpetvā avitathapucchāya vissajjanaṃ buddhānamāciṇṇanti veditabbaṃ. Tenāha 『『kasmā』』tiādi. Duviññāpayoti yathāvuttakāraṇena duviññāpetabbo.

498.Na patiṭṭhātīti paccayaṃ katvā na patiṭṭhahati. 『『Katthā』』ti idaṃ nimitte bhummanti āha 『『kiṃ āgammā』』ti. Appatiṭṭhāti appaccayā, sabbena sabbaṃ samucchinnakāraṇāti attho. Upādinnaṃyevāti indriyabaddhameva. Yasmā ekadisābhimukhaṃ santānavasena bahudhā saṇṭhite rūpappabandhe dīghasaññā, tamupādāya tato appakaṃ saṇṭhite rassasaññā, tadubhayañca visesato rūpaggahaṇamukhena gayhati, tasmā 『『saṇṭhānavasenā』』tiādi vuttaṃ. Appaparimāṇe rūpasaṅghāte aṇusaññā, tadupādāya tato mahati thūlasaññā, idampi dvayaṃ visesato rūpaggahaṇamukhena gayhatīti āha 『『imināpī』』tiādi. 『『Pi-saddena cettha 『saṇṭhānavasena upādārūpaṃ vutta』』nti etthāpi vaṇṇamattameva kathitanti imamatthaṃ samuccinātī』』ti vadanti. Vaṇṇasaddo hettha rūpāyatanapariyāyova. Subhanti sundaraṃ, iṭṭhanti attho . Asubhanti asundaraṃ, aniṭṭhanti attho. Tenāha 『『iṭṭhāniṭṭhārammaṇaṃ panevaṃ kathita』』nti. Dīghaṃ rassaṃ aṇuṃ thūlaṃ subhāsubhanti tīsupi ṭhānesu rūpāyatanamukhena upādārūpasseva gahaṇaṃ bhūtarūpānaṃ visuṃ gahitattāti daṭṭhabbaṃ. 『『Kattha āpo ca pathavī, tejo vāyo na gādhatī』』ti hi bhūtarūpāni visuṃ gayhanti. Nāmanti vedanādikkhandhacatukkaṃ. Tañhi ārammaṇābhimukhaṃ namanato, nāmakaraṇato ca 『『nāma』』nti vuccati. Heṭṭhā 『『dīghaṃ rassa』』ntiādinā vuttameva idha ruppanaṭṭhena rūpasaññāya gahitanti dasseti 『『dīghādibheda』』nti iminā. Ādisaddena āpādīnañca saṅgaho. Yasmā vā dīghādisamaññā na rūpāyatanavatthukāva, atha kho bhūtarūpavatthukāpi. Tathā hi saṇṭhānaṃ phusanamukhenapi gayhati, tasmā dīgharassādiggahaṇena bhūtarūpampi gayhatevāti imamatthaṃ viññāpetuṃ 『『dīghādibhedaṃ rūpa』』 micceva vuttaṃ. Kiṃ āgammāti kiṃ adhigantvā kissa adhigamanahetu. 『『Uparujjhatī』』ti idaṃ anuppādanirodhaṃ sandhāya vuttaṃ, na khaṇanirodhanti āha 『『asesametaṃ nappavattatī』』ti.

我來幫你直譯這段巴利文: 497 以部分來說，就是以所執取的、包含在有情相續中的意思。即使在非執取的，即在非根所繫的。無餘地，就是完全地。因此，是因為如此地被問，意思是問題的不適當性。迷惑于問題，是因為不知道如何提問而對問題感到困惑。因為錯誤的問題被稱為"迷惑于問題"，就如"迷失道路"一樣。顯示問題的過失，即是闡明他所提出的問題方式中的過失。問題的回答，即是對如此教導的正確問題的回答。因為所謂的回答是要符合問題，應當按照問題的性質來回答，而如來不會錯誤地按照錯誤提出的問題來錯誤地回答，而且由於回答的意義相應性，提問者若不能理解其意義就會感到困惑，所以應當知道先教導問題然後對正確的問題作答是諸佛的慣常做法。因此說"為什麼"等等。難以使理解，即是由於上述原因難以使人理解。 498 不住立，即是不以因緣而住立。"在何處"這是處所的語法變化，所以說"緣于什麼"。無住立即是無因緣，意思是一切因都完全斷絕。只是所執取的，即只是根所繫的。因為在朝向一方連續排列的多種色相續中產生長的想法，相對於此在較少的排列中產生短的想法，這兩者特別是通過色的認知來把握的，所以說"依形狀"等等。在微小量的色聚中產生微細的想法，相對於此在較大的色聚中產生粗大的想法，這兩者也是特別通過色的認知來把握的，所以說"以此也"等等。他們說："這裡的'也'字是總括'依形狀所說的執取色'中也只是說明顏色而已"這個意思。這裡的顏色一詞就是色處的同義詞。凈，即是好的，意思是可意的。不凈，即是不好的，意思是不可意的。因此說"如是說明可意不可意所緣"。應當知道在長短微粗凈不凈三處都是通過色處來把握執取色，因為四大種色已經別別地被把握了。因為在"何處水與地、火風不住立"中四大種色是別別地被把握。名，即是受等四蘊。因為它傾向所緣，又因為能令人知，所以稱為"名"。顯示這裡以變壞義通過色想所把握的就是前面所說的"長短"等，以"長等差別"來表示。等字包含水等。或者因為長等的施設不僅以色處為所依，也以大種色為所依。如是，形狀也通過觸來把握，所以以長短等的把握也包含大種色，爲了使人瞭解這個意思而說"長等差別的色"。緣于什麼，即是通達什麼，以什麼的通達為因。"滅盡"這是就不再生起的滅說的，不是剎那滅，所以說"這一切都不再運轉"。

499.Tatra veyyākaraṇaṃ bhavatīti anusandhivacanamattaṃ cuṇṇiyapāṭhaṃ vatvā veyyākaraṇavacanabhūtaṃ viññāṇantiādiṃ silokamāhāti adhippāyo. Viññātabbanti visiṭṭhena ñāṇena ñātabbaṃ, sabbañāṇuttamena ariyamaggañāṇena paccakkhato jānitabbanti attho. Tenāha 『『nibbānassetaṃ nāma』』nti. Nidassīyateti nidassanaṃ, cakkhuviññeyyaṃ, na nidassanaṃ anidassanaṃ, acakkhuviññeyyanti atthaṃ vadanti. Nidassanaṃ vā upamā, tadetassa natthīti anidassanaṃ. Na hi nibbānassa niccassa ekabhūtassa accantapaṇītasabhāvassa sadisaṃ nidassanaṃ kutoci labbhatīti. Yaṃ ahutvā sambhoti, hutvā paṭiveti, taṃ saṅkhataṃ udayavayantehi saantaṃ, asaṅkhatassa pana nibbānassa niccassa te ubhopi antā na santi, tato eva navabhāvāpagamasaṅkhātā jaratāpi tassa natthīti vuttaṃ 『『uppādanto vā』』tiādi. Tattha uppādantoti uppādāvatthā. Vayantoti bhaṅgāvatthā. Ṭhitassa aññathattantoti jaratā vuttā. Avasesaggahaṇena ṭhitāvatthā anuññātā hoti. Titthassāti pānatitthassa. Tattha nibbacanaṃ dasseti 『『tañhī』』tiādinā. Papantīti pakārena pivanti. Tathā hi ācariyena vuttaṃ 『『papanti etthāti papanti vuttaṃ. Ettha hi papanti pānatittha』』nti (dī. ni. ṭī. 1.499) niruttinayena, yathārutalakkhaṇena vā pa-kārassa bha-kāro kato.Sabbatoti sabbakammaṭṭhānamukhato. Tenāha 『『aṭṭhatiṃsāya kammaṭṭhānesu yena yena mukhenā』』ti. Ayaṃ aṭṭhakathāto aparo nayo – pakārena bhāsanaṃ jotanaṃ pabhā, sabbato pabhā assāti sabbatopabhaṃ, kenaci anupakkiliṭṭhatāya samantato pabhassaraṃ visuddhanti attho. Ettha nibbāneti nimitte bhummaṃ dasseti 『『idaṃ nibbānaṃ āgammā』』ti iminā. Yena nibbānamadhigataṃ, taṃ santatipariyāpannānaṃyeva idha anuppādanirodho adhippetoti vuttaṃ 『『upādinnakadhammajātaṃ nirujjhati, appavattaṃ hotī』』ti.

Tatthāti yadetaṃ 『『viññāṇassa nirodhenā』』ti padaṃ vuttaṃ, tasmiṃ. Viññāṇaṃ uddharati tassa vibhajjitabbattā. Carimakaviññāṇanti arahato cuticittasaṅkhātaṃ parinibbānacittaṃ. Abhisaṅkhāraviññāṇanti puññādiabhisaṅkhāracittaṃ. Etthetaṃ uparujjhatīti etasmiṃ nibbāne etaṃ nāmarūpaṃ anupādisesāya nibbānadhātuyā nirujjhati. Tenāha 『『vijjhāta…pe… bhāvaṃ yātī』』ti. Vijjhātadīpasikhā viyāti nibbutadīpasikhā viya. 『『Abhisaṅkhāraviññāṇassāpī』』tiādinā saupādisesanibbānadhātumukhena anupādisesanibbānadhātumeva vadati nāmarūpassa anavasesato uparujjhanassa adhippetattā. Tena vuttaṃ 『『anuppādavasena uparujjhatī』』ti. Sotāpattimaggañāṇenāti kattari, karaṇe vā karaṇavacanaṃ, nirodhenāti pana hetumhi. Etthāti nibbāne. Sesaṃ sabbattha uttānatthameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā kevaṭṭasuttavaṇṇanāya līnatthapakāsanā.

Kevaṭṭasuttavaṇṇanā niṭṭhitā.

1. Lohiccasuttavaṇṇanā

Lohiccabrāhmaṇavatthuvaṇṇanā

我來幫你直譯這段巴利文: 499 這裡有解釋，意思是說完散文的連線語后，說出成為解釋語的"識"等偈頌。應被了知，即應以殊勝智，以一切智中最上的聖道智親自知道的意思。因此說"這是涅槃的名稱"。被指示為示現，眼所識知的，非示現即是非示現，即不是眼所識知的意思，他們這樣說。或者示現是比喻，它沒有這個所以是非示現。因為對於常住、一體、極為殊勝本性的涅槃，從任何地方都不能得到相似的比喻。凡是未有而有，有而壞滅的，那是由生滅兩端而有邊際的有為法，但是對於無為的、常住的涅槃，這兩端都沒有，正因為如此，連被稱為離開新性的老性也沒有，所以說"生邊"等等。其中，生邊即是生起狀態。滅邊即是壞滅狀態。住立者的變異邊即是說老性。以余的攝受而允許住立狀態。渡口，即是飲水渡口。以"因為它"等等來顯示其詞源解釋。飲用，即是以種種方式飲用。因此阿阇黎說："在此飲用故稱為飲用。因為在此他們飲用，這是飲水渡口"，根據詞源學的方法，或者按照如聲的特徵將pa音變成bha音。一切處，即從一切業處門。因此說"在三十八業處中以任何方式"。這是除了註釋之外的另一種解釋方法 - 以種種方式照耀顯現為光明，有一切處的光明為一切處光明，因為不被任何所染污而周遍光明清凈的意思。在這涅槃中，以"緣于這涅槃"來顯示這是處所的語法變化。由於這裡意指已證得涅槃者只是相續所攝諸法的不再生起的滅，所以說"所執取的諸法滅盡，不再運轉"。 在那裡，即是已說的"由識的滅"這句。舉出識是因為它應當被分別。最後識，即是阿羅漢的死亡心即般涅槃心。行作識，即是福等行作心。這在此滅盡，即是這名色在這涅槃中以無餘依涅槃界而滅盡。因此說"如燈焰...等...成為"。如滅盡的燈焰，即如熄滅的燈焰。以"行作識等"來通過有餘依涅槃界說無餘依涅槃界，因為意指名色的無餘滅盡。因此說"以不再生起而滅盡"。以預流道智，這是主格或工具格的表述，而"以滅"則是因格。在此，即是在涅槃中。其餘一切處都是明顯的意思。 這是《善吉祥光》《長部》註釋書中為闡明極細微深奧難解的意義、產生善凈廣大慧的敏銳性而作的《善莊嚴》名為顯明隱義的註釋中《計瓦達經》註釋的顯明隱義。 《計瓦達經》註釋結束。 12.《盧希遮經》註釋 盧希遮婆羅門事緣註釋

1. Evaṃ kevaṭṭasuttaṃ saṃvaṇṇetvā idāni lohiccasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, kevaṭṭasuttassānantaraṃ saṅgītassa suttassa lohiccasuttabhāvaṃ vā pakāsetuṃ 『『evaṃ me sutaṃ…pe… kosalesūti lohiccasutta』』nti āha. Sālavatikāti kāraṇamantarena itthiliṅgavasena tassa gāmassa nāmaṃ. Gāmaṇikābhāvenāti keci. Vatiyāti kaṇṭakasākhādivatiyā. Lohito nāma tassa kule pubbapuriso, tabbaṃsavasena lohitassa apaccaṃ lohiccoti brāhmaṇassa gottato āgatanāmaṃ.

2. 『『Kiñhi paro parassa karissatī』』ti parānukampā virahitattā lāmakaṃ. Na tu ucchedasassatānaṃ aññatarassāti āha 『『na panā』』tiādi. Diṭṭhigatanti hi laddhimattaṃ adhippetaṃ, aññathā ucchedasassataggāhavinimutto koci diṭṭhiggāho nāma natthīti tesamaññataraṃ siyā. 『『Uppannaṃ hotī』』ti idaṃ manasi, vacasi ca uppannatāsādhāraṇavacananti dasseti 『『na kevalañcā』』tiādinā. So kira…pe… bhāsatiyevāti ca tassā laddhiyā loke pākaṭabhāvaṃ vadati. Yasmā pana attato añño paro hoti, tasmā yathā anusāsakato anusāsitabbo paro, evaṃ anusāsitabbatopi anusāsakoti dassetuṃ 『『paro』』tiādi vuttaṃ. Kiṃ-saddāpekkhāya cettha 『『karissatī』』ti anāgatakālavacanaṃ, anāgatepi vā tena tassa kātabbaṃ natthīti dassanatthaṃ. Kusalaṃ dhammanti anavajjadhammaṃ nikkilesadhammaṃ, vimokkhadhammanti attho. 『『Paresaṃ dhammaṃ kathessāmī』』ti tehi attānaṃ parivārāpetvā vicaraṇaṃ kimatthiyaṃ, āsayavuddhassapi anurodhena vinā taṃ na hoti, tasmā attanā…pe… vihātabbanti vadati. Tenāha 『『evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmī』』ti.

504.『『Itthiliṅgavasenā』』ti iminā pulliṅgikassapi atthassa itthiliṅgasamaññāti dasseti. Soti lohiccabrāhmaṇo. Bhāroti bhagavato parisabāhullattā, attano ca bahukiccakaraṇīyattā garu dukkaraṃ.

508.Kathāphāsukatthanti kathāsukhatthaṃ, sukhena kathaṃ kathetuñceva sotuñcāti attho. Ayaṃ upāsakoti rosikanhāpitaṃ āha. Appeva nāma siyāti ettha pītivasena āmeḍitaṃ daṭṭhabbaṃ. Tathā hi taṃ 『『buddhagajjita』』nti vuccati. Bhagavā hi īdisesu ṭhānesu visesato pītisomanassajāto hoti, tasmā pītivasena paṭhamaṃ gajjati, dutiyampi anugajjati. Kiṃ visesaṃ gajjanamanugajjananti vuttaṃ 『『aya』』ntiādi. Ādo bhāsanaṃ allāpo, saññoge pare rasso. Taduttari saha bhāsanaṃ sallāpo.

Lohiccabrāhmaṇānuyogavaṇṇanā

509.Samudayasañjātīti āyuppādoti āha 『『bhoguppādo』』ti. Tatoti sālavatikāya. Lābhantarāyakaroti dhanadhaññalābhassa antarāyakaro. Anupubbo kapi-saddo ākaṅkhanatthoti dasseti 『『icchatī』』ti iminā. Ayaṃ aṭṭhakathāto aparo nayo – sātisayena hitena anukampako anuggaṇhanako hitānukampīti. Sampajjatīti āsevanalābhena nippajjati, balavatī hoti avaggahāti attho. Tena vuttaṃ 『『niyatā hotī』』ti.

510-

我來 助你直譯這段巴利文: 501 如是註釋完《計瓦達經》后，現在要註釋《盧希遮經》，爲了顯示按照次第到達註釋機會的狀態，或者爲了顯明在《計瓦達經》之後誦集的經是《盧希遮經》，所以說"如是我聞...等...在拘薩羅國是盧希遮經"。薩拉瓦提迦，是沒有特別原因而以陰性語尾作為那個村莊的名字。有些人說是因為村長的緣故。圍籬，即是荊棘枝等圍籬。他家族中的祖先名為盧希多，依其族系盧希多的後裔為盧希遮，這是婆羅門從姓氏而來的名字。 502 "他人能為他人做什麼"因為缺乏對他人的悲憫而低劣。但不是斷見或常見之一，所以說"但不是"等。因為這裡所說的見解只是意指所持的主張，否則離開斷見常見執取之外是沒有任何見執的，所以應是它們之一。"已生起"這句話，他以"不僅"等來顯示是共同表達在意中和語中的生起。"他確實...等...只是說"，說明那個主張在世間的顯著性。又因為除自己之外的是他人，所以如同教導者對被教導者是他人一樣，被教導者對教導者也是他人，爲了顯示這點而說"他人"等。這裡"將做"用未來時是因為關聯到"什麼"字，或者是爲了顯示即使在未來他也沒有什麼可為他做的。善法，即是無過失法、無煩惱法，意思是解脫法。"我將為他人說法"，讓他們圍繞著自己而行，有什麼意義呢？即使是爲了增長意樂，沒有隨順也是不會有的，所以說應當由自己...等...而住。因此說"我說這樣的狀態是惡的貪法"。 504 以"以陰性語尾"來顯示陽性語尾的意義也有陰性的施設。他，即是盧希遮婆羅門。重擔，因為世尊眷屬眾多，自己也有許多事務而沉重難做。 508 爲了談話的舒適，即是爲了談話的愉快，爲了能夠愉快地說和聽的意思。這個優婆塞，說的是理髮師羅西卡。但願能夠，這裡應當視為以喜悅而重複。因此這被稱為"佛陀的獅子吼"。因為世尊在這樣的場合特別生起喜悅，所以以喜悅首先作獅子吼，第二次又隨作獅子吼。什麼是特別的獅子吼和隨獅子吼呢？說"這"等。最初的說話是問候，在結合時後音短。其後一起說話是交談。 盧希遮婆羅門追問註釋 509 生起產生即是增長，所以說"財富的增長"。從那裡，即是從薩拉瓦提迦。妨礙獲得，即是妨礙財物穀物的獲得。帶有anu的kapi字根表示期望的意思，以"希望"來顯示。這是除了註釋之外的另一種解釋方法 - 以殊勝的利益而憐憫、攝受為利益憐憫者。成就，即是由於習行得到而成就，變得有力，這是意思。因此說"成為確定"。 510-...

511.Dutiyaṃ upapattinti 『『nanu rājā pasenadikosalo』』tiādinā vuttaṃ dutiyaṃ upapattiṃ ṭhānaṃ yuttiṃ. Kāraṇañhi bhagavā upamāmukhena dasseti, imāya ca upapattiyā tumhe ceva aññe cāti lohiccampi antokatvā saṃvejanaṃ kataṃ hoti. Ye ca ime kulaputtā dibbā gabbhā paripācentīti yojanā. Upanissayasampattiyā, ñāṇaparipākassa vā abhāvena asakkontā. Kammapadena atulyādhikaraṇattā paripācenti kiriyāya vibhattivipallāsena upayogatthe paccattavacanaṃ. Ye pana 『『paripaccantī』』ti kammarūpena paṭhanti, tesaṃ mate vibhattivipallāsena payojanaṃ natthi kammakattubhāvato, attho panassa dutiyavikappe vuttanayena dānādipuññaviseso veditabbo. Ahitānukampāditā ca tassa taṃsamaṅgīsattavasena hoti. Divi bhavāti dibbā. Gabbhenti paripaccanavasena attani pabandhentīti gabbhā, devalokā. 『『Channaṃ devalokāna』』nti nidassanavacanametaṃ. Brahmalokassāpi hi dibbagabbhabhāvo labbhateva dibbavihārahetukattā. Evañca katvā 『『bhāvanaṃ bhāvayamānā』』ti idampi vacanaṃ samatthitaṃ hoti . 『『Devalokagāminiṃ paṭipadaṃ pūrayamānā』』ti vatvā taṃ paṭipadaṃ sarūpato dassetuṃ 『『dānaṃ dadamānā』』tiādi vuttaṃ. Bhavanti ettha yathāruci sukhasamappitāti bhavā, vimānāni. Devabhāvāvahattā dibbā. Vuttanayeneva gabbhā.Dānādayo devalokasaṃvattanika puññavisesā. Dibbā bhavāti idha devalokapariyāpannā upapattibhavā adhippetā. Tadāvaho hi kammabhavo pubbe gahitoti āha 『『devaloke vipākakkhandhā』』ti.

Tayocodanārahavaṇṇanā

513.Aniyāmitenevāti aniyamiteneva, 『『tvaṃ evaṃ diṭṭhiko, evaṃ sattānaṃ anatthassa kārako』』ti evaṃ anuddesikeneva. Sabbalokapatthaṭāya laddhiyā samuppajjanato yāva bhavaggā uggataṃ. Mānanti 『『ahametaṃ jānāmi, ahametaṃ passāmī』』ti evaṃ pavattaṃ paṇḍitamānaṃ. Bhinditvāti vidhametvā, jahāpetvāti attho. Tayo satthāreti asampāditaattahito anovādakarasāvako ca asampāditaattahito ovādakarasāvako ca sampāditaattahito anovādakarasāvako ceti ime tayo satthāre. Catuttho pana sammāsambuddho na codanāraho, tasmā 『『taṃ tena pucchito eva kathessāmī』』ti codanāraheva tayo satthāre paṭhamaṃ dasseti, pacchā catutthaṃ satthāraṃ. Kāmañcettha catuttho satthā eko adutiyo anaññasādhāraṇo, tathāpi so yesaṃ uttarimanussadhammānaṃ vasena 『『dhammamayo kāyo』』ti vuccati, tesaṃ samudāyabhūtopi te guṇāvayave satthuṭṭhāniye katvā dassento bhagavā 『『ayampi kho lohicca satthā』』ti abhāsi.

Aññāti ya-kāralopaniddeso 『『sayaṃ abhiññā』』tiādīsu (dī. ni. 1.28, 37; ma. ni.

我來幫你直譯這段巴利文: 511 第二個生起，即是以"難道不是波斯匿王"等所說的第二個生起、場合、理由。因為世尊通過譬喻來顯示原因，通過這個生起，包括盧希遮在內的"你們以及其他人"而作出警惕。那些善男子成熟天的胎藏，這是語句的連線。因為缺乏資具成就或智的成熟而不能夠。因為與業詞不同主格，所以成熟這個動作以語法變化的變異而以主格表達賓格。但是那些讀作"被成熟"這個被動形式的人們，在他們的見解中因為是業與作者的關係而不需要語法變化的運用，而它的意思應當依第二種選擇所說的方式理解為佈施等殊勝的福德。而他的無利益憐憫等是依具有那個的眾生而有。存在於天上為天的。以成熟的方式在自己中延續為胎藏，即是天界。"六天界"這是舉例說明。因為梵界也可得到天胎藏的狀態，因為是天住處的原因。這樣作了之後，"修習禪修"這句話也得到成立。說了"圓滿通往天界的道路"之後，爲了顯示那個道路的自性而說"佈施"等。眾生在此中隨意安住於樂為諸有，即是天宮。因為導向天的狀態而為天的。如前所說的方式為胎藏。佈施等是導向天界的殊勝福德。天的諸有，這裡是指攝屬天界的生有。因為能導向那個的業有已在前面所攝，所以說"天界的異熟蘊"。 三種應受呵責者註釋 513 以不確定的，即是以不確定的，以"你有這樣的見解，這樣作眾生的無利益者"這樣不特定的。因為遍滿一切世間的見解生起而上升到有頂。慢，即是"我知道這個，我看到這個"這樣轉起的智者慢。破除，即是摧毀，令斷的意思。三位導師，即是未成就自利而不教導弟子者、未成就自利而教導弟子者、已成就自利而不教導弟子者，這三位導師。第四位則是正等正覺者不應受呵責，所以"被他問到時我才會說那個"，首先顯示只應受呵責的三位導師，之後顯示第四位導師。雖然此中第四位導師是獨一無二不共於他人的，但是由於那些超人法而被稱為"法身"，世尊顯示那些功德部分作為導師地位的總集時說"盧希遮，這也是導師"。 其他，即是省略ya音的表示，如在"自證知"等。

1.154, 444) viya, tadatthe cetaṃ sampadānavacananti dasseti 『『aññāyā』』tiādinā. Sāvakattaṃ paṭijānitvā ṭhitattā ekadesenassa sāsanaṃ karontīti āha 『『nirantaraṃ tassa sāsanaṃ akatvā』』ti. Ukkamitvā ukkamitvāti kadāci tathā karaṇaṃ, kadāci tathā akaraṇañca sandhāya vicchāvacanaṃ, yadicchitaṃ karontīti adhippāyo . Paṭikkamantiyāti anabhiratiyā agāravena apagacchantiyā. Tena vuttaṃ 『『anicchantiyā』』tiādi. Ekāyāti adutiyāya itthiyā, sampayoganti methunadhammasamāyogaṃ. Eko iccheyyāti adutiyo puriso sampayogaṃ iccheyyāti ānetvā sambandho. Osakkanādimukhena itthipurisasambandhanidassanaṃ gehassitāgehassitaapekkhavasena tassa satthuno sāvakesu paṭipattidassanatthaṃ. Ativirattabhāvato daṭṭhumpi anicchamānaṃ parammukhiṃ ṭhitaṃ itthiṃ. Lobhenāti parivāraṃ nissāya uppajjanakalābhasakkāralobhena. Īdisoti evaṃsabhāvo satthā. Yenāti lobhadhammena. Tattha sampādehīti tasmiṃ paṭipattidhamme patiṭṭhitaṃ katvā sampādehi. Kāyavaṅkādivigamena ujuṃ karohi.

514.Sassarūpakāni tiṇānīti sassasadisāni nīvārāditiṇāni.

515.Evaṃ codanaṃ arahatīti vuttanayena sāvakesu appossukkabhāvāpādane niyojanavasena codanaṃ arahati, na paṭhamo viya 『『evarūpo tava lobhadhammo』』tiādinā, na ca dutiyo viya 『『attānameva tāva tattha sampādehī』』tiādinā. Kasmā? Sampāditaattahitatāya tatiyassa.

Nacodanārahasatthuvaṇṇanā

516.Na codanārahoti ettha yasmā codanārahatā nāma satthuvippaṭipattiyā vā sāvakavippaṭipattiyā vā ubhayavippaṭipattiyā vā hoti, tayidaṃ sabbampi imasmiṃ satthari natthi, tasmā na codanārahoti imamatthaṃ dassetuṃ 『『ayañhī』』tiādi vuttaṃ. Assavāti paṭissavā.

517.Mayā gahitāya diṭṭhiyāti sabbaso anavajje anupavajje sammāpaṭipanne, paresañca sammadeva sammāpaṭipattiṃ dassente satthari abhūtadosāropanavasena micchāgahitāya nirayagāminiyā pāpadiṭṭhiyā. Narakapapātanti narakasaṅkhātaṃ mahāpapātaṃ. Papatanti etthāti hi papāto. Dhammadesanāhatthenāti dhammadesanāsaṅkhātena hatthena. Saggamaggathaleti saggagāmimaggabhūte puññadhammathale, cātumahārājikādisaggasotāpattiādimaggasaṅkhāte vā thale. Sesaṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā lohiccasuttavaṇṇanāya līnatthapakāsanā.

Lohiccasuttavaṇṇanā niṭṭhitā.

1. Tevijjasuttavaṇṇanā

我來 幫你直譯這段巴利文: 514 像穀物形狀的草，即是像穀物一樣的野米等草。 515 如是應受呵責，即是依所說的方式在使弟子們陷入不精進的情況下應受呵責，不像第一位那樣以"你有這樣的貪法"等，也不像第二位那樣以"你首先要在那裡成就自己"等。為什麼?因為第三位已成就自利。 不應受呵責的導師註釋 516 不應受呵責，這裡因為所謂應受呵責是由於導師的違犯或弟子的違犯或兩者的違犯而有，這一切在這位導師都沒有，所以不應受呵責，爲了顯示這個意思而說"因為這"等。聽從，即是應允。 517 我所執取的見解，即是對於完全無過失、無可非難、正確行道，並且正確地顯示他人正確行道的導師，以不實過失歸咎的方式錯誤地執取的導向地獄的惡見。地獄深淵，即是稱為地獄的大深淵。因為在此跌落為深淵。以說法之手，即是以稱為說法的手。在天道地，即是在導向天界之道所成的功德地，或者在稱為四大王天等天界、須陀洹等道的地。其餘的都很容易理解。 這是《善吉祥光》《長部》註釋書中為闡明極細微深奧難解的意義、產生善凈廣大慧的敏銳性而作的《善莊嚴》名為顯明隱義的註釋中《盧希遮經》註釋的顯明隱義。 《盧希遮經》註釋結束。 13.《三明經》註釋

1. Evaṃ lohiccasuttaṃ saṃvaṇṇetvā idāni tevijjasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, lohiccasuttassānantaraṃ saṅgītassa suttassa tevijjasuttabhāvaṃ vā pakāsetuṃ 『『evaṃ me sutaṃ…pe… kosalesūti tevijjasutta』』nti āha. Nāmanti nāmamattaṃ. Disāvācīsaddato payujjamāno enasaddo aduratthe icchito, tappayogena ca pañcamiyatthe sāmivacanaṃ, tasmā 『『uttarenā』』ti padena adūratthajotanaṃ, pañcamiyatthe ca sāmivacanaṃ dassetuṃ 『『manasākaṭato avidūre uttarapasse』』ti vuttaṃ. 『『Disāvācīsaddato pañcamīvacanassa adūratthajotanato adūratthaṃ dassetuṃ enasaddena evaṃ vutta』』nti keci, sattamiyatthe cetaṃ tatiyāvacanaṃ 『『pubbena gāmaṃ ramaṇīya』』ntiādīsu viya. 『『Akkharacintakā pana ena-saddayoge avadhivācini pade upayogavacanaṃ icchanti, attho pana sāmivaseneva icchito, tasmā idha sāmivacanavaseneva vutta』』nti (dī. ni. ṭī. 1.518) ayaṃ ācariyamati. Taruṇaambarukkhasaṇḍeti taruṇambarukkhasamūhe. Rukkhasamudāyassa hi vanasamaññā.

519.Kulacārittādisampattiyāti ettha ādisaddena mantajjhenābhirūpatādisampattiṃ saṅgaṇhāti. Tattha tatthāti tasmiṃ tasmiṃ dese, kule vā. Te nivāsaṭṭhānena visesento 『『tatthā』』tiādimāha. Mantasajjhāyakaraṇatthanti āthabbaṇamantānaṃ sajjhāyakaraṇatthaṃ. Tena vuttaṃ 『『aññesaṃ bahūnaṃ pavesanaṃ nivāretvā』』ti. Nadītīreti aciravatiyā nadiyā tīre.

Maggāmaggakathāvaṇṇanā

我來幫你直譯這段巴利文： 518 如是註釋完《盧希遮經》后，現在要註釋《三明經》，爲了顯示按照次第到達註釋機會的狀態，或者爲了顯明在《盧希遮經》之後誦集的經是《三明經》，所以說"如是我聞...等...在拘薩羅國是三明經"。名字，即是僅僅是名字。從表示方位的詞使用的ena字在不遠處的意義被期望，由於它的使用而在第五格意義中用所有格語，因此爲了顯示"在北方"這個詞表示不遠處的意義，以及在第五格意義中用所有格語，所以說"在摩那沙迦吒（Manasākaṭa）不遠的北邊"。有些人說："從表示方位的詞的第五格語表示不遠處的意義，爲了顯示不遠處的意義而用ena字這樣說"，這是在第七格意義中用第三格語，如在"村莊的東方可愛"等中一樣。"但是文字學家們認為在與ena字結合時，在表示界限的詞中要用賓格，但意義是按照所有格被期望的，所以這裡只是按照所有格說"，這是阿阇黎的見解。在年輕的芒果樹林中，即是在年輕芒果樹的集合中。因為樹木的集合有林的通稱。 519 以種姓傳統等的成就，這裡等字包攝咒語學習、美好容貌等成就。在那裡在那裡，即是在那個那個地方，或者家族。他以居住處來區別它們而說"在那裡"等。爲了誦讀咒語，即是爲了誦讀阿闥婆吠陀咒語。因此說"阻止其他許多人進入"。在河岸，即是在阿致羅跋提（Aciravatī）河的岸邊。 正道非道語註釋

520.Jaṅghacāranti caṅkamena, ito cito ca vicaraṇaṃ. So hi jaṅghāsu kilamathavinodanatthaṃ caraṇato 『『jaṅghavihāro, jaṅghacāro』』ti ca vutto. Tenāha pāḷiyaṃ 『『anucaṅkamantānaṃ anuvicarantāna』』nti. Cuṇṇamattikādi nhānīyasambhāro. Tena vuttanti ubhosupi anucaṅkamanānuvicaraṇānaṃ labbhanato evaṃ vuttaṃ. Maggo cettha brahmalokagamanūpāyapaṭipadābhūto ujumaggo. Icchitaṭṭhānaṃ ujukaṃ maggati upagacchati etenāti hi maggo, tadañño amaggo, a-saddo vā vuddhiattho daṭṭhabbo. Tathā hi 『『katamaṃ nu kho』』tiādinā maggameva dasseti. Paṭipadanti brahmalokagāmimaggassa pubbabhāgapaṭipadaṃ.

Añjasāyanoti ujumaggassa vevacanaṃ pariyāyadvayassa atirekatthadīpanato yathā 『『padaṭṭhāna』』nti. Dutiyavikappe añjasasaddo ujukapariyāyo. Niyyātīti niyyāniyo, so eva niyyānikoti dasseti 『『niyyāyanto』』ti iminā. Niyyāniko niyyātīti ca ekantaniyyānaṃ vuttaṃ, gacchanto hutvā gacchatīti attho. Kasmā maggo 『『niyyātī』』ti vutto, nanvesa gamane abyāpāroti? Saccaṃ. Yasmā panassa niyyātu-puggalavasena niyyānabhāvo labbhati, tasmā niyyāyantapuggalassa yoniso paṭipajjanavasena niyyāyanto maggo 『『niyyātī』』ti vutto. Karotīti attano santāne uppādeti. Tathā uppādentoyeva hi taṃ paṭipajjati nāma. Saha byeti vattatīti sahabyo, sahavattanako, tassa bhāvo sahabyatāti vuttaṃ 『『sahabhāvāyā』』ti. Sahabhāvoti ca salokatā, samīpatā vā veditabbā. Tathā cāha 『『ekaṭṭhāne pātubhāvāyā』』ti. Sakamevāti attano ācariyena pokkharasātinā kathitameva. Thometvāti 『『ayameva ujumaggo ayamañjasāyano』』tiādinā pasaṃsitvā. Tathā paggaṇhitvā. Bhāradvājopi sakameva attano ācariyena tārukkhena kathitameva ācariyavādaṃ thometvā paggaṇhitvā vicaratīti yojanā. Tena vuttanti yathā tathā vā abhiniviṭṭhabhāvena pāḷiyaṃ vuttaṃ.

521-522.Aniyyānikāvāti appāṭihārikāva, aññamaññassa vāde dosaṃ dassetvā aviparītatthadassanatthaṃ uttararahitā evāti attho. Tulanti mānapatthatulaṃ. Aññamaññavādassa āditova viruddhaggahaṇaṃ viggaho, sveva vivadanavasena aparāparaṃ uppanno vivādoti āha 『『pubbuppattiko』』tiādi. Duvidhopi esoti viggaho, vivādoti dvidhā vuttopi eso virodho. Nānāācariyānaṃ vādatoti nānārucikānaṃ ācariyānaṃ vādabhāvato. Nānāvādo nānāvidho vādoti katvā, adhunā pana 『『nānāācariyānaṃ vādo nānāvādo』』ti pāṭho.

523.Ekassāpīti tumhesu dvīsu ekassāpi. Ekasminti sakavādaparavādesu ekasmimpi. Saṃsayo natthīti 『『maggo nu kho, na maggo』』ti vicikicchā natthi, añjasānañjasābhāve pana saṃsayo. Tena vuttaṃ 『『esa kirā』』tiādi evaṃ satīti yadi sabbattha maggasaññino, evaṃ sati 『『kismiṃ vo viggaho』』ti bhagavā pucchati. Itisaddena cettha ādyatthena vivādo, nānāvādo ca saṅgahito.

我來幫你直譯這段巴利文： 520 步行，即是經行，來回走動。因為那是爲了消除腿部疲勞而行走，所以稱為"腿行、步行"。因此在聖典中說"正在經行、正在來回走動"。粉末、泥土等沐浴用品。那麼所說，即是因為在兩種經行、來回走動中都可得到而如此說。此中道路是作為去往梵界方法之道的正道。因為以此尋求到達所欲之處為道路，與此不同的為非道，或者應當視a音為增長義。如是以"哪一個呢"等而顯示道路。道路，即是通往梵界之道的前分道路。 正直道是正道的同義語，因為兩種方式顯示更多的意義，如"足處"。第二種選擇中，añjasa字是正直的同義語。引導為引導者，它即是引導的，以"引導著"這個來顯示。引導者引導，即是說決定的引導，意思是成為去者而去。為什麼道路被說為"引導"，難道這在去中沒有作用嗎？是的。但是因為引導的狀態是依引導的人而得到的，所以依正在引導的人如理行道而引導的道路被說為"引導"。造作，即是在自己的相續中生起。因為如此生起者才叫做行道。與...一起存在而轉起為同伴，是共同轉起者，它的狀態為同伴性，所以說"爲了共同性"。共同性應當被理解為同界或接近。如是說"爲了在一處出現"。只是自己的，即是隻是由自己的老師玻呵羅沙底所說的。讚歎，即是以"這才是正道，這才是正直道"等而稱讚。如是舉揚。婆羅豆婆阇也只是讚歎舉揚由自己的老師多盧迦所說的老師之論而遊行，這是語句的連線。那麼所說，即是依如此執著的狀態在聖典中所說。 521-522 非引導的，即是無效驗的，顯示彼此論點的過失后爲了顯示無顛倒義而完全沒有解答，這是意思。秤，即是度量之秤。從一開始就執取彼此論點的相違為爭論，它以諍論的方式後後生起為諍訟，所以說"先生起"等。這兩種，即是爭論、諍訟這兩種所說的這個相違。從不同老師們的論點，即是從具有不同意樂的老師們的論點狀態。作為"不同論是不同種類的論"，但現在讀作"不同老師們的論是不同論"。 523 即使一個，即是在你們兩個中即使一個。在一個，即是在自論和他論中即使一個。沒有疑惑，即是沒有"是道路嗎？不是道路嗎？"的猶豫，但在正直與非正直性上有疑惑。因此說"據說這"等。如果這樣，即是如果在一切處都有道路想，如此時世尊問"你們有什麼爭論"。這裡以iti字包括開始義的諍論和不同論。

1. 『『Icchitaṭṭhānaṃ ujukaṃ maggati upagacchati etenāti maggo, ujumaggo. Tadañño amaggo, a-saddo vā vuddhiattho daṭṭhabbo』』ti heṭṭhā vuttovāyamattho. Anujumaggeti etthāpi a-saddo vuddhiattho ca yujjati. Tameva vatthunti sabbesampi brāhmaṇānaṃ maggassa maggabhāvasaṅkhātaṃ, sakamaggassa ujumaggabhāvasaṅkhātañca vatthuṃ. Sabbe teti sabbe te nānāācariyehi vuttamaggā, ye pāḷiyaṃ 『『addhariyā brāhmaṇā』』tiādinā vuttā. Ayamettha pāḷiattho – addharo nāma yaññaviseso, tadupayogibhāvato addhariyāni vuccanti yajūni, tāni sajjhāyantīti addhariyā, yajuvedino. Tittirinā nāma isinā katā mantāti tittirā, te sajjhāyantīti tittiriyā, yajuvedino eva. Yajuvedasākhā hesā, yadidaṃ tittiranti. Chando vuccati visesato sāmavedo, taṃ sarena kāyantīti chandokā, sāmavedino. 『『Chandogā』』tipi tatiyakkharena paṭhanti, so evattho. Bahavo iriyo thomanā etthāti bavhāri, iruvedo, taṃ adhīyantīti bavhārijjhā.

Bahūnīti etthāyaṃ upamāsaṃsandanā – yathā te nānāmaggā ekaṃsato tassa gāmassa vā nigamassa vā pavesāya honti, evaṃ brāhmaṇehi paññāpiyamānāpi nānāmaggā ekaṃsato brahmalokūpagamanāya brahmunā sahabyatāya hontīti.

525.Paṭijānitvā pacchā niggayhamānā avajānantīti pubbe niddosataṃ sallakkhamānā paṭijānitvā pacchā sadosabhāvena niggayhamānā 『『netaṃ mama vacana』』nti avajānanti, na paṭijānantīti attho.

527-529.Tetevijjāti tevijjakā te brāhmaṇā. Evasaddena ñāpito attho idha natthīti va-kāro gahito, so ca anatthakovāti dasseti 『『āgamasandhimatta』』nti iminā, vaṇṇāgamena padantarasandhimattaṃ katanti attho. Andhapaveṇīti andhapanti. 『『Paṇṇāsasaṭṭhi andhā』』ti idaṃ tassā andhapaveṇiyā mahato gacchagumbassa anuparigamanayogyatādassanaṃ. Evañhi te 『『suciraṃ velaṃ mayaṃ maggaṃ gacchāmā』』ti saññino honti. Andhānaṃ paramparasaṃsattavacanena yaṭṭhigāhakavirahatā dassitāti vuttaṃ 『『yaṭṭhigāhakenā』』tiādi. Tadudāharaṇaṃ dassentena 『『eko kirā』』tiādi āraddhaṃ. Anuparigantvāti kañci kālaṃ anukkamena samantato gantvā. Kacchanti kacchabandhadussakaṇṇaṃ. 『『Kacchaṃ bandhantī』』tiādīsu (cūḷava. aṭṭha. 280; vi. saṅga. aṭṭha. 34.42) viya hi kacchasaddo nibbasanavisesapariyāyo. Apica kacchanti upakacchakaṭṭhānaṃ. 『『Sambādho nāma ubho upakacchakā muttakaraṇa』』ntiādīsu (pāci. 800) viya hi kāyekadesavācako kacchasaddo. Cakkhumāti yaṭṭhigāhakaṃ vadati. 『『Purimo』』tiādi yathāvuttakkamena veditabbo. Nāmakaññevāti atthābhāvato nāmamattameva, taṃ pana bhāsitaṃ tehi sārasaññitampi nāmamattatāya asārabhāvato nihīnamevāti atthamattaṃ dasseti 『『lāmakaṃyevā』』ti iminā.

530.Yoti brahmaloko. Yatoti bhummatthe nissakkavacanaṃ. Sāmaññajotanāya visese avatiṭṭhanato visesaparāmasanaṃ dassetuṃ 『『yasmiṃ kāle』』ti vuttaṃ. 『『Uggamanakāle』』tiādinā pakaraṇādhigatamāha. Āyācantīti uggamanaṃ patthenti. Kasmā? Lokassa bahukārabhāvato. Tathā thomanādīsu. Sommoti sītalo. Ayaṃ kira brāhmaṇānaṃ laddhi 『『pubbebrāhmaṇānamāyācanāya candimasūriyā』gantvā loke obhāsaṃ karontī』』ti.

我來幫你直譯這段巴利文： 524 "以此尋求到達所欲之處為道路，正道。與此不同的為非道，或者應當視a音為增長義"，這個意義如前所說。在非正道中，這裡a音也適合增長義。那個事物，即是對所有婆羅門來說稱為道路的道路性質，以及自己的道路稱為正道性質的事物。所有那些，即是所有那些被不同老師們所說的道路，即在聖典中以"持有阿陀婆吠陀的婆羅門"等所說的。這裡這是聖典的意義—— 阿陀婆（adhara）是一種祭祀的特稱，因為與它相關而稱阿陀梨耶（addhariya）為祭祀咒語，誦讀它們為阿陀梨耶，即夜柔吠陀的誦者。由帝帝利（Tittiri）仙人所作的咒語稱為帝帝利，誦讀它們為帝帝利耶，也是夜柔吠陀的誦者。因為這是夜柔吠陀的分支，即是帝帝利。韻律特指娑摩吠陀，以音聲誦唱它為昌多迦（chandoka），即娑摩吠陀的誦者。也有用第三個音讀作"昌多伽（chandoga）"的，意思相同。有許多讚頌（iri）在此為婆戶利（bavhāri），即阿闥婆吠陀，學習它為婆戶利者（bavhārijjhā）。 許多，這裡是這樣的譬喻對照——如同那些不同的道路確定是爲了進入那個村莊或城鎮，如是婆羅門們所施設的不同道路確定是爲了上升梵界、與梵天共住。 525 承認后被訶責而否認，即是先前觀察無過失而承認，後來因有過失而被訶責時說"這不是我說的"而否認，即是不承認的意思。 527-529 三明者，即是具有三明的那些婆羅門。以eva字表示的意義這裡沒有，所以取va音，它也是無義的，以"僅為語音連線"這個來顯示，意思是以音聲的增加只是作語詞之間的連線。盲人隊伍，即是盲人的行列。"五十六十個盲人"，這是顯示那個盲人隊伍大群繞行的適當性。因為如此他們有"我們走道路很久了"的想法。以盲人們相互連線的語言顯示沒有扶杖者，所以說"扶杖者"等。顯示那個譬喻而開始說"據說一個"等。繞行，即是某時依次第到處而行。腰部，即是繫腰布的邊角。因為如在"繫腰部"等中，腰部字是特別衣服的同義語。又，腰部即是腋下處。因為如在"密處即是兩腋下和大小便處"等中，腰部字表示身體的某部分。有眼者，即是說扶杖者。"前面的"等應當依所說的次第理解。只是名字，即是因為沒有意義而只是名字而已，但是那個被他們說為有實質的，因為只是名字而無實質，所以是低劣的，以"低劣的"這個來顯示意義。 530 那個，即是梵界。從那裡，是處格意義的離格語。爲了顯示因為以普通顯示而住立在特殊上是特殊所指，所以說"在那個時候"。以"上升時"等說明從上下文所理解的。祈求，即是期望上升。為什麼？因為對世間有大利益。如是在讚歎等中。溫和的，即是清涼的。據說這是婆羅門們的見解："以前因婆羅門們的祈求，月亮和太陽來到世間而作光明"。

532.Idha pana kiṃ vattabbanti imasmiṃ pana appaccakkhabhūtassa brahmuno sahabyatāya maggadesane tevijjānaṃ brāhmaṇānaṃ kiṃ vattabbaṃ atthi, ye paccakkhabhūtānampi candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ na sakkontīti adhippāyo. 『『Yatthā』』ti iminā 『『idhā』』ti vuttamevatthaṃ paccāmasati.

Aciravatīnadīupamākathāvaṇṇanā

542.Samabharitāti sampuṇṇā. Tato eva kākapeyyā. Pārāti pārimatīra, ālapanametanti dassetuṃ 『『ambho』』ti vuttaṃ. Apāranti orimatīraṃ. Ehīti āgacchāhi. Vatāti ekaṃsena. Atha gamissasi, evaṃ sati ehīti yojanā. 『『Atthime』』tiādi avhānakāraṇaṃ.

544.Pañcasīla…pe… veditabbā yamaniyamādibrāhmaṇadhammānaṃ tadantogadhabhāvato. Tabbiparītāti pañcasīlādiviparītā pañcaverādayo. Indanti indanāmakaṃ devaputtaṃ, sakkaṃ vā. 『『Aciravatiyā tīre nisinno』』ti iminā yassā tīre nisinno, tadeva upamaṃ katvā āharati dhammarājā dhammadhātuyā suppaṭividdhattāti dasseti. 『『Punapī』』ti vatvā 『『aparampī』』ti vacanaṃ itarāyapi nadīupamāya saṅgaṇhanatthaṃ.

546.Kāmayitabbaṭṭhenāti kāmanīyabhāvena. Bandhanaṭṭhenāti kāmayitabbato sattānaṃ cittassa ābandhanabhāvena. Kāmañcāyaṃ guṇasaddo atthantaresupi diṭṭhapayogo, tesaṃ panettha asambhavato pārisesañāyena bandhanaṭṭhoyeva yuttoti dassetuṃ ayamatthuddhāro āraddho. Ahatānanti adhotānaṃ abhinavānaṃ. Etthāti khandhakapāḷipade paṭalaṭṭhoti paṭalasaddassa, paṭalasaṅkhāto vā attho. Guṇaṭṭhoti guṇasaddassa attho nāma. Esa nayo sesesupi. Accentīti atikkamma pavattanti. Etthāti somanassajātakapāḷipade. Dakkhiṇāti tiracchānagate dānacetanā. Etthāti dakkhiṇavibhaṅgasuttapade (ma. ni. 3.379) mālāguṇeti mālādāme. Etthāti satipaṭṭhāna- (dī. ni. 2.378; ma. ni. 1.109) dhammapadapāḷipadesu, (dha. pa. 53) nidassanamattañcetaṃ koṭṭhāsāpadhānasīlādisukkādisampadājiyāsupi pavattanato. Hoti cettha –

『『Guṇo paṭalarāsānisaṃse koṭṭhāsabandhane;

Sīlasukkādyapadhāne, sampadāya jiyāya cā』』ti.

Esevāti bandhanaṭṭho eva. Na hi rūpādīnaṃ kāmetabbabhāve vuccamāne paṭalaṭṭho yujjati tathā kāmetabbatāya anadhippetattā. Rāsaṭṭhādīsupi eseva nayo. Pārisesato pana bandhanaṭṭhova yujjati. Yadaggena hi nesaṃ kāmetabbatā, tadaggena bandhanabhāvoti.

Koṭṭhāsaṭṭhopi cettha yujjateva cakkhuviññeyyādikoṭṭhāsabhāvena nesaṃ kāmetabbato. Koṭṭhāse ca guṇasaddo dissati 『『diguṇaṃ vaḍḍhetabba』』ntiādīsu viya.

『『Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato』』ti. (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 1.

我來幫你直譯這段巴利文： 532 在這裡要說什麼，即是在這裡對於不是親眼所見的梵天共住之道的教導，三明婆羅門們有什麼可說的呢？因為他們甚至對於親眼所見的月亮和太陽共住之道也不能教導，這是意思。以"那裡"這個而重述以"在這裡"所說的意義。 阿致羅跋提河譬喻語註釋 542 裝滿的，即是充滿的。因此即是烏鴉可飲的。彼岸，即是對岸，爲了顯示這是稱呼而說"喂"。此岸，即是近岸。來，即是過來。確實，即是必定。那麼你將去，如此的話就來，這是語句的連線。"這些"等是呼喚的原因。 544 五戒...等...應當被理解，因為婆羅門法的調伏、禁制等包含在其中。與彼相違，即是與五戒等相違的五種惡行等。因陀，即是名為因陀的天子，或者帝釋。以"坐在阿致羅跋提河岸"這個來顯示法王以坐在那個河岸，以它作譬喻而說，因為完全通達法界。說了"又"之後說"另外"，是爲了包含其他的河的譬喻。 546 以應被愛樂的意義，即是以可愛性。以束縛的意義，即是以從應被愛樂而束縛眾生心的狀態。雖然這個功德字在其他義中也看到用例，但因為它們在這裡不適合，所以依剩餘的方法只有束縛義是適合的，爲了顯示這點而開始這個意義的列舉。未經洗的，即是未洗的新的。在這裡，即是在犍度聖典詞中覆蓋義是覆蓋字的，或者稱為覆蓋的義。功德義即是功德字的意義。在其餘的也是這個方法。超過，即是超越而轉起。在這裡，即是在歡喜本生聖典詞中。佈施，即是對畜生的佈施思。在這裡，即是在佈施分別經詞中花鬘串，即是花鬘線。在這裡，即是在念處和法句聖典詞中，這只是舉例，因為也在部分、不主要、戒等、善等、成就、弓弦中轉起。這裡有： "功德在覆蓋、堆、功德、 部分、束縛、戒善等不主要、 成就和弓弦中。" 只是這個，即是隻是束縛義。因為當說色等的應被愛樂性時，覆蓋義不適合，因為那樣的應被愛樂性是不被考慮的。在堆義等中也是這個方法。但依剩餘而束縛義是適合的。因為以他們的應被愛樂性為上首，以此為上首即是束縛性。 部分義在這裡也是適合的，因為他們以眼所識等部分的狀態而應被愛樂。而功德字在部分中可見，如在"應增加兩倍"等中。 "大仙的名稱無量， 與功德相應； 應從功德取名， 勝過千個名稱。"

1.76) –

Ādīsu pana sampadāṭṭho guṇasaddo, sopi idha na yujjatīti anuddhaṭo.

Dassanameva idha vijānananti āha 『『passitabbā』』ti. 『『Sotaviññāṇena sotabbā』』tiādiatthaṃ 『『etenupāyenā』』ti atidisati. Gavesitāpi 『『iṭṭhā』』ti vuccanti, te idha nādhippetāti dassetuṃ 『『pariyiṭṭhā vā hontu mā vā』』ti vuttaṃ. Icchitā eva hi idha iṭṭhā, tenāha 『『iṭṭhārammaṇabhūtā』』ti, sukhārammaṇabhūtāti attho. Kāmanīyāti kāmetabbā. Iṭṭhabhāvena manaṃ appayanti vaḍḍhentīti manāpā. Piyajātikāti piyasabhāvā. Ārammaṇaṃ katvāti attānamārammaṇaṃ katvā. Kammabhūte ārammaṇe sati rāgo uppajjatīti taṃ kāraṇabhāvena nidassento 『『rāguppattikāraṇabhūtā』』ti āha.

Gedhenāti lobhena. Abhibhūtā hutvā pañca kāmaguṇe paribhuñjantīti yojanā. Mucchākāranti mohanākāraṃ. Adhiosannāti adhigayha ajjhosāya avasannā. Tena vuttaṃ 『『ogāḷhā』』ti. Sānanti avasānaṃ. Pariniṭṭhānappattāti gilitvā pariniṭṭhāpanavasena pariniṭṭhānaṃ uyyātā. Ādīnavanti kāmaparibhoge sampati, āyatiñca dosaṃ apassantā. Ghāsacchādanādisambhoganimittasaṃkilesato nissaranti apagacchanti etenāti nissaraṇaṃ, yoniso paccavekkhitvā tesaṃ paribhogapaññā. Tadabhāvato anissaraṇapaññāti atthaṃ dassento 『『idametthā』』tiādimāha. Paccavekkhaṇaparibhogavirahitāti yathāvuttapaccavekkhaṇañāṇena paribhogato virahitā.

548-9.Āvarantīti kusaladhammuppattiṃ ādito vārenti. Nivārentīti niravasesato vārayanti. Onandhantīti ogāhantā viya chādenti. Pariyonandhantīti sabbaso chādenti. Āvaraṇādīnaṃ vasenāti yathāvuttānaṃ āvaraṇādiatthānaṃ vasena. Te hi āsevanabalavatāya purimapurimehi pacchimapacchimā daḷhataratamādibhāvappattā.

Saṃsandanakathāvaṇṇanā

1. Itthipariggahe sati purisassa pañcakāmaguṇapariggaho paripuṇṇo eva hotīti vuttaṃ 『『itthipariggahena sapariggaho』』ti. 『『Itthipariggahena apariggaho』』ti ca idaṃ tevijjabrāhmaṇesu dissamānapariggahānaṃ duṭṭhullatamapariggahābhāvadassanaṃ. Evaṃ bhūtānaṃ tevijjānaṃ brāhmaṇānaṃ kā brahmunā saṃsandanā, brahmā pana sabbena sabbaṃ apariggahoti. Veracittena avero, kuto etassa verapayogoti adhippāyo. Cittagelaññasaṅkhātenāti cittuppādagelaññasaññitena, iminā tassa rūpakāyagelaññabhāvo vutto hoti. Byāpajjhenāti dukkhena. Uddhaccakukkuccādīhīti ettha ādisaddena tadekaṭṭhā saṃkilesadhammā saṅgayhanti. Atoyevettha 『『uddhaccakukkuccābhāvato』』ti tadubhayābhāvamattahetuvacanaṃ samatthitaṃ hoti. Appaṭipattihetubhūtāya vicikicchāya sati na kadāci cittaṃ purisassa vase vattati, pahīnāya pana tāya siyā cittassa purisavase vattananti āha 『『vicikicchāyā』』tiādi. Cittagatikāti cittavasikā. Tena vuttaṃ 『『cittassa vase vattantī』』ti. Na tādisoti brāhmaṇā viya na cittavasiko hoti, atha kho vasībhūtajhānābhiññatāya cittaṃ attano vase vattetīti vasavattī.

我來幫你直譯這段巴利文： 但在這些例子中功德字是成就義，它在這裡也不適合，所以沒有列舉。 見只是在這裡了知，所以說"應被看見"。以"以此方法"而引伸"應被耳識所聞"等的意義。被尋求的也稱為"所愛"，它們在這裡不被考慮，爲了顯示這點而說"無論是否被尋求"。因為在這裡所愛只是被欲求的，所以說"成為可愛的所緣"，意思是成為樂的所緣。可愛的，即是應被愛樂的。以可愛的狀態引導增長意，為意所喜。屬於愛的種類，即是愛的自性。作為所緣，即是使自己成為所緣。當所緣成為業時貪生起，顯示它作為原因而說"成為生起貪的原因"。 以貪著，即是以貪慾。成為被征服而享受五種欲樂，這是語句的連線。昏迷狀態，即是迷惑狀態。深陷，即是深入執著而沉淪。因此說"沉溺"。止息，即是停止。到達究竟，即是以吞下而究竟的方式達到究竟。不見過患，即是不見欲樂享受當下和未來的過失。以正確觀察飲食衣服等受用的因緣污染而出離離開為出離，即是以智慧受用它們。因為沒有那個而無出離慧，爲了顯示這個意思而說"這裡這個"等。離正觀受用，即是離開以所說的正觀智而受用。 548-9 遮蔽，即是從開始阻止善法生起。阻止，即是無餘地阻止。覆蓋，即是如同沉入般遮蔽。遍覆蓋，即是完全遮蔽。依遮蔽等的力量，即是依所說的遮蔽等義的力量。因為它們依習行的力量，後後比前前更堅固等。 會遇語註釋 550 當有女人的佔有時,男人的五欲樂佔有就完全具足,所以說"以女人佔有而有佔有"。"以女人佔有而無佔有"這個是顯示在三明婆羅門中可見的佔有中最粗重的佔有的缺乏。如此的三明婆羅門與梵天有什麼會遇？而梵天是完全無佔有的。以怨恨心而無怨恨,這個人哪裡會有怨恨的行為,這是意思。以稱為心病,即是被稱為心生起的病,以此說明他沒有色身的病。以惱害,即是以苦。以掉舉惡作等,這裡等字包括與它們同分的污染法。因此在這裡"因為沒有掉舉惡作"這個說明只是因為那兩者的缺乏而得到證實。當有作為不修行的原因的疑惑時,心永遠不隨人的意志轉動,但當它被斷時,心可能隨人的意志轉動,所以說"疑惑"等。隨心轉的,即是為心所制。因此說"隨心的意志轉動"。不如此,即是不像婆羅門那樣為心所制,而是因為已經自在於禪那與神通,使心隨自己的意志轉動而成為自在者。

552.Brahmalokamaggeti brahmalokagāmimagge paṭipajjitabbe, paññāpetabbe vā, taṃ paññapentāti adhippāyo. Upagantvāti micchāpaṭipattiyā upasaṅkamitvā, paṭijānitvā vā. Samatalanti saññāyāti matthake ekaṅgulaṃ vā upaḍḍhaṅgulaṃ vā sukkhatāya samatalanti saññāya. Paṅkaṃ otiṇṇā viyāti anekaporisaṃ mahāpaṅkaṃ otiṇṇā viya. Anuppavisantīti apāyamaggaṃ brahmalokamaggasaññāya ogāhanti. Tato eva saṃsīditvā visādaṃ pāpuṇanti. Evanti 『『samatala』』ntiādinā vuttanayena. Saṃsīditvāti nimujjitvā . Marīcikāyāti migataṇhikāya kattubhūtāya. Vañcetvāti nadīsadisaṃ pakāsanena vañcetvā. Vāyamānāti vāyamamānā, ayameva vā pāṭho. Sukkhataraṇaṃ maññe tarantīti sukkhanadītaraṇaṃ taranti maññe. Abhinnepi bhedavacanametaṃ. Tasmāti yasmā tevijjā amaggameva 『『maggo』』ti upagantvā saṃsīdanti, tasmā. Yathā teti te 『『samatala』』nti saññāya paṅkaṃ otiṇṇā sattā hatthapādādīnaṃ saṃbhañjanaṃ paribhañjanaṃ pāpuṇanti yathā. Idheva cāti imasmiñca attabhāve. Sukhaṃ vā sātaṃ vā na labhantīti jhānasukhaṃ vā vipassanāsātaṃ vā na labhanti, kuto maggasukhaṃ vā nibbānasātaṃ vāti adhippāyo. Maggadīpakanti 『『maggadīpaka』』 micceva tehi abhimataṃ. Tevijjakanti tevijjatthañāpakaṃ. Pāvacananti pakaṭṭhavacanasammataṃ pāṭhaṃ. Tevijjānaṃ brāhmaṇānanti sambandhe sāmivacanaṃ. Iriṇanti araññāniyā idaṃ adhivacananti āha 『『agāmakaṃ mahārañña』』nti. Anupabhogarukkhehīti migaruruādīnampi anupabhogārahehi kiṃ pakkādivisarukkhehi. Yatthāti yasmiṃ vane. Parivattitumpi na sakkā honti mahākaṇṭakagacchagahanatāya. Ñātīnaṃ byasanaṃ vināso ñātibyasanaṃ. Evaṃ bhogasīlabyasanesupi. Rogo eva byasati vibādhatīti rogabyasanaṃ. Evaṃ diṭṭhibyasanepi.

1. Nanu jātasaddeneva ayamattho siddhoti codanamapaneti 『『yo hī』』tiādinā. Jāto hutvā saṃvaḍḍhito jātasaṃvaḍḍhoti ācariyena (dī. ni. ṭī. 1.554) vuttaṃ, jāto ca so saṃvaḍḍho cāti jātasaṃvaḍḍhoti pana yujjati visesanaparanipātattā. Na sabbaso paccakkhā honti paricayābhāvato. Ciranikkhantoti nikkhanto hutvā cirakālo. Ciraṃ nikkhantassa assāti hi ciranikkhanto. 『『Jātasaṃvaḍḍho』』ti padadvayena atthassa paripuṇṇābhāvato 『『tamena』』nti kammapadaṃ 『『tāvadeva avasaṭa』』nti puna visesetīti vuttaṃ hoti. Dandhāyitattanti vissajjane mandattaṃ saṇikavutti, taṃ pana saṃsayavasena cirāyanaṃ nāma hotīti āha 『『kaṅkhāvasena cirāyitatta』』nti. Vitthāyitattanti sārajjitattaṃ. Aṭṭhakathāyaṃ pana vitthāyitattaṃ nāma thambhitattanti adhippāyena 『『thaddhabhāvaggahaṇa』』nti vuttaṃ. Appaṭihatabhāvaṃ dasseti tasseva anāvaraṇañāṇabhāvato. Nanvetampi antarāyapaṭihataṃ siyāti āsaṅkaṃ pariharati 『『tassa hī』』tiādinā. Mārāvaṭṭanādivasenāti ettha cakkhumohamucchākālādi saṅgayhati. Na sakkātassa kenaci antarāyo kātuṃ catūsu anantarāyikadhammesu pariyāpannabhāvato.

2. Uiccupasaggayoge lumpasaddo, lupisaddo vā uddharaṇattho hotīti vuttaṃ 『『uddharatū』』ti. Upasaggavisesena hi dhātusaddā atthavisesavuttino honti yathā 『『ādāna』』nti. Pajāsaddo pakaraṇādhigatattā dārakavisayoti āha 『『brāhmaṇadāraka』』nti.

Brahmalokamaggadesanāvaṇṇanā

556-

我來幫你直譯這段巴利文： 552 在梵界道中，即是在應當行的、或應當施設的通往梵界之道中，意思是他們在施設它。前往，即是以邪行接近，或者承認。平坦的想，即是以為頂上一指或半指是乾燥而平坦的想。如陷入泥沼，即是如同陷入深數人的大泥沼。進入，即是以梵界道的想法而進入惡道。因此而沉沒達到失望。如此，即是以"平坦"等所說的方式。沉沒，即是沉入。被蜃景，即是以成為原因的海市蜃樓。欺騙，即是以顯現如河而欺騙。努力，即是正在努力，或者這才是正確讀法。我想他們渡過干河，即是我想他們渡過乾涸的河。這是對未分離的分離說法。因此，即是因為三明者前往非道認為是"道路"而沉沒，所以。如那些，即是如那些以"平坦"的想法陷入泥沼的眾生達到手足等的破壞損害。就在這裡，即是在這個生命中。不得樂或適意，即是不得禪定之樂或觀智之適意，更何況道樂或涅槃之適意呢？這是意思。道明，即是他們認為只是"道明"。三明的，即是顯示三明義的。聖言，即是被認為殊勝語言的讀誦。三明婆羅門的，在關係中是所有格。荒野，即是無村大林的這個別名，所以說"無村的大林"。以不適合享用的樹，即是連鹿兔等也不適合享用的什麼帶毒等樹。那裡，即是在那個林中。因為大刺叢林的密集而不能轉身。親屬的災難破壞為親屬災難。如此在財產和戒行災難中也是。疾病即是災難因為折磨，為疾病災難。如此在見解災難中也是。 554 難道不是僅以"生"字就已成就這個意義嗎？以"因為那個"等來除去這個責難。老師說：生而長大為生長。但是他是生的且是長大的為生長是適合的，因為限定詞在後。不是完全現見因為沒有熟悉。長期離開，即是成為離開很久。因為是長期離開的他為長期離開。因為以"生長"兩個詞意義不完全，所以說"那個"這個受詞被"剛剛離開"再次限定。遲鈍性，即是在回答時的遲緩，緩慢行為，它因為疑惑而成為遲延，所以說"因為疑惑而遲延"。怯弱性，即是畏縮性。但在註釋書中說"僵直性即是剛硬性"，是帶著"執取剛硬狀態"的意思。顯示無障礙性因為它就是無障智性。難道這個不也會被障礙所阻礙嗎？以"因為他"等除去這個疑慮。以魔羅轉等，這裡包括眼迷昏厥時等。沒有人能對他造成障礙因為包含在四無障礙法中。 555 當與ui字首結合時，lump字或lup字有拔出義，所以說"拔出"。因為依字首的差別，動詞有不同的意義，如"取"。因為從上下文理解，生字是關於童子的，所以說"婆羅門童子"。 梵界道教導註釋 556-;

7.『『Apubbanti iminā saṃvaṇṇetabbatākāraṇaṃ dīpeti. Yassa atisayena balaṃ atthi, so balavāti vuttaṃ 『『balasampanno』』ti. Saṅkhaṃ dhametīti saṅkhadhamako, saṅkhaṃ dhamayitvā tato saddapavattako. 『『Balavā』』tiādivisesanaṃ kimatthiyanti āha 『『dubbalo hī』』tiādi. Balavato pana saṅkhasaddoti sambandho. Appanāva vaṭṭati paṭipakkhato sammadeva cetaso vimuttibhāvato, tasmā evaṃ vuttanti adhippāyo.

Pamāṇakataṃ kammaṃ nāma kāmāvacaraṃ vuccati pamāṇakarānaṃ saṃkilesadhammānaṃ avikkhambhanato. Tathā hi taṃ brahmavihārapubbabhāgabhūtaṃ pamāṇaṃ atikkamitvā odissakānodissakadisāpharaṇavasena vaḍḍhetuṃ na sakkā. Vuttavipariyāyato pana rūpārūpāvacaraṃ appamāṇakataṃ kammaṃ nāma. Tenāha 『『tañhī』』tiādi. Tattha arūpāvacare odissakānodissakavasena pharaṇaṃ na labbhati, tathā disāpharaṇañca. Keci pana 『『taṃ āgamanavasena labbhatī』』ti vadanti, tadayuttaṃ. Na hi brahmavihāranissando āruppaṃ, atha kho kasiṇanissando, tasmā yaṃ subhāvitaṃ vasībhāvaṃ pāpitaṃ āruppaṃ, taṃ appamāṇakatanti daṭṭhabbaṃ. 『『Yaṃ vā sātisayaṃ brahmavihārabhāvanāya abhisaṅkhatena santānena nibbattitaṃ, yañca brahmavihārasamāpattito vuṭṭhāya samāpannaṃ arūpāvacarajjhānaṃ, taṃ iminā pariyāyena pharaṇapamāṇavasena appamāṇakata』』nti apare. Vīmaṃsitvā gahetabbaṃ.

Rūpāvacarārūpāvacarakammeti rūpāvacarakamme ca arūpāvacarakamme ca sati. Na ohīyati na tiṭṭhatīti katūpacitampi kāmāvacarakammaṃ yathādhigate mahaggatajjhāne aparihīne taṃ abhibhavitvā paṭibāhitvā sayaṃ ohīyakaṃ hutvā paṭisandhiṃ dātuṃ samatthabhāve na tiṭṭhati. 『『Na avasissatī』』ti etassa hi atthavacanaṃ 『『na ohīyatī』』ti, tadetaṃ 『『na avatiṭṭhatī』』ti etassa visesavacanaṃ, pariyāyavacanaṃ vā. Tenāha 『『kiṃ vuttaṃ hotī』』tiādi. Laggitunti āvarituṃ nisedhetuṃ. Ṭhātunti paṭibalaṃ hutvā patiṭṭhātuṃ. Pharitvāti paṭipharitvā. Pariyādiyitvāti tassa sāmatthiyaṃ khepetvā. Okāsaṃ gahetvāti vipākadānokāsaṃ gahetvā, iminā 『『laggituṃ vā ṭhātuṃ vā』』ti vacanameva vitthāretīti daṭṭhabbaṃ. 『『Atha kho』』tiādi atthāpattidassanaṃ. Kammassa pariyādiyanaṃ nāma tassa vipākuppādanaṃ nisedhetvā attano vipākuppādanamevāti āha 『『tassā』』tiādi. Tassāti kāmāvacarakammassa vipākaṃ paṭibāhitvā. Sayamevāti rūpārūpāvacarakammameva. Brahmasahabyataṃ upaneti asati tādisānaṃ cetopaṇidhiviseseti adhippāyo. Tissabrahmādīnaṃ viya hi mahāpuññānaṃ cetopaṇidhivisesena mahaggatakammaṃ parittakammassa vipākaṃ na paṭibāhatīti daṭṭhabbaṃ.

Atha mahaggatassa garukakammassa vipākaṃ paṭibāhitvā parittaṃ lahukakammaṃ kathamattano vipākassa okāsaṃ karotīti? Tīsupi kira vinayagaṇṭhipadesu evaṃ vuttaṃ 『『nikantibaleneva jhānaṃ parihāyati, tato parihīnajhānattā parittakammaṃ laddhokāsa』』nti. Keci pana vadanti 『『anīvaraṇāvatthāya nikantiyā jhānassa parihāni vīmaṃsitvā gahetabbā』』ti. Idamettha yuttatarakāraṇaṃ – asatipi mahaggatakammuno vipākapaṭibāhanasamatthe parittakamme 『『ijjhati bhikkhave sīlavato cetopaṇidhi visuddhattā sīlassā』』ti (dī. ni. 1.504; saṃ. ni. 4.352; a. ni.

我來 助你直譯這段巴利文： 7 "未曾有"，以此顯示應當註釋的原因。誰具有殊勝的力量，他是有力的，所以說"具足力量"。吹螺號的是吹螺者，即是吹響螺號而從中發出聲音的人。為什麼需要"有力"等限定詞？爲了回答這點而說"因為弱者"等。但是有力者的螺聲，這是關係。只有安止是適合的，因為從對立面而言是心很好地解脫，所以這樣說，這是意思。 所謂有量的業即是欲界業，因為不能鎮伏有量的污染法。如是，它是梵住的前分，不能超越量而以特定、不特定、方向遍滿的方式增長。但是從相反的說法，色界無色界業為無量業。所以說"因為那個"等。其中在無色界中不能獲得以特定、不特定的方式遍滿，如是也不能方向遍滿。有些人說"那個依來處而獲得"，那是不適當的。因為無色不是梵住的等流，而是遍處的等流，所以應當知道那個被善修而達到自在的無色是無量。其他人說："或者以殊勝的梵住修習所造作的相續而生起的，以及從梵住定出定后所入的無色界禪那，那個依這個方法以遍滿量的方式是無量"。應當考察後接受。 在色界無色界業中，即是在色界業和無色界業存在時。不留下不停留，即是即使已造作的欲界業，當所證得的廣大禪那未失時，它不能克服阻止而自己成為留下者而有能力給予結生。因為"不殘留"這是"不留下"的意義說明，那個是"不停留"的差別說明，或者是同義詞。所以說"這是什麼意思"等。附著，即是遮蓋阻止。住立，即是成為有能力而安住。遍滿，即是對抗遍滿。用盡，即是耗盡它的能力。獲得機會，即是獲得結生的機會，以此應當知道只是解釋"附著或住立"的語句。"然後"等是顯示必然的意思。所謂業的用盡即是阻止它的果報生起而只有自己的果報生起，所以說"那個"等。那個，即是阻止欲界業的果報。自己，即是色無色界業。引導到與梵天相會，是指在沒有那樣的心願特別時的意思。因為應當知道像帝沙梵天等大福德者，依心願的特別，廣大業不阻止小業的果報。 那麼廣大的重業如何阻止果報而讓小的輕業為自己的果報做機會呢？據說在三個律註釋書中這樣說："只是依愛著的力量而失去禪那，因此由於失去禪那而小業獲得機會"。但有些人說："應當考察在無障礙狀態的愛著對禪那的失去後接受"。這裡這個是更合適的原因：即使在沒有能夠阻止廣大業果報的小業時，"諸比丘，具戒者的心願會成就，因為戒的清凈"。

8.35) vacanato kāmabhave cetopaṇidhi mahaggatakammassa vipākaṃ paṭibāhitvā parittakammuno vipākokāsaṃ karotīti. Evaṃ mettādivihārīti vuttanayena appanāpattānaṃ mettādīnaṃ brahmavihārānaṃ vasena vihārī.

1. Paṭhamamupanidhāya dutiyaṃ, kimetaṃ, yamupanidhīyatīti vuttaṃ 『『paṭhamamevā』』tiādi. Majjhimapaṇṇāsake saṅgītanti ajjhāharitvā sambandho. Punappunaṃ saraṇagamanaṃ daḷhataraṃ, mahapphalatarañca, tasmā dutiyampi saraṇagamanaṃ katanti veditabbaṃ. Katipāhaccayenāti dvīhatīhaccayena . Pabbajitvāti sāmaṇerapabbajjaṃ gahetvā. Aggaññasuttampi (dī. ni.

我來幫你直譯這段巴利文： 8 35)因為有"諸比丘，具戒者的心願會成就，因為戒的清凈"的說法，所以在欲有中的心願會阻止廣大業的果報，而為小業的果報做機會。如是住于慈等，即是依所說方式達到安止的慈等梵住而住。 559 以第一對比第二，這是什麼，即是被對比的，所以說"就是第一"等。加入"在中分五十經中結集"而連線。一再歸依更加堅固，也更有大果，所以應當知道也作了第二次歸依。經過幾天，即是經過兩三天。出家，即是受沙彌出家。阿耆尼耶經(長部)。

3.112) amuṃyeva vāseṭṭhamārabbha kathesi, nāññanti ñāpetuṃ 『『aggaññasutte』』tiādi vuttaṃ. Tattha āgatanayena upasampadañceva arahattañca alatthuṃ paṭilabhiṃsūti attho. Yamettha atthato na vibhattaṃ, tadetaṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā tevijjasuttavaṇṇanāya līnatthapakāsanā.

Tevijjasuttasaṃvaṇṇanā niṭṭhitā.

Tatridaṃ sādhuvilāsiniyā sādhuvilāsinittasmiṃ hoti –

Byañjanañceva attho ca, vinicchayo ca sabbathā;

Sādhakena vinā vutto, natthi cettha yato tato.

Sampassataṃ sudhīmataṃ, sādhūnaṃ cittatosanaṃ;

Karoti vividhaṃ sāyaṃ, tena sādhuvilāsinīti.

Nigamanakathā

Ettāvatā ca –

Saddhamme pāṭavatthāya, sāsanassa ca vuddhiyā;

Vaṇṇanā yā samāraddhā, sīlakkhandhakathāya sā.

Sādhuvilāsinī nāma, sabbaso pariniṭṭhitā;

Paṇṇāsāya sādhikāya, bhāṇavārappamāṇato.

Anekasetibhindo yo, anantabalavāhano;

Sirīpavarādināmo, rājā nānāraṭṭhissaro.

Jambudīpatale ramme, marammavisaye akā;

Tambadīparaṭṭhe puraṃ, amarapuranāmakaṃ.

Maṇḍalācalasāmantaṃ, erāvatīnadissitaṃ;

Nānājanānamāvāsaṃ, hemapāsādalaṅkataṃ.

Tatrābhisekapatto so, rajjaṃ kāresi dhammato;

Rājāgāramahāthūpaṃ, akāsi sampasādanaṃ.

Uddhammaṃ ubbinayañca, pahāya jinasāsanaṃ;

Visodhesi yathābhūtaṃ, satataṃ daḷhamānaso.

Teneva kārite ramme, chāyūdakasamappite;

Dvipākāraparikkhitte, bhāvanābhiratārahe.

Mahāmunisamaññā yā, sambuddhasammukhā katā;

Paṭimā taṃpāsādamhā, ujuāsannadakkhiṇe.

Asokārāmaārāme , pañcabhūmimahālaye;

Ratanabhūmikitti vhaye, dhammapāsādalaṅkate.

Tathā dakkhiṇadeviyā, nagarasamīpe kate;

Pubbuttare jayabhūmi-kittābhidhānakepi ca.

Tathevuttaradeviyā , nagarabbhantare kate;

Soṇṇaguhathūpantike, parimāṇakanāmake.

Tathā ca uparājena, kate nagarapacchime;

Mahāguhathūpantike, maṅgalāvāsanāmake.

Iti soṇṇavihāresu, vasaṃnekesu vārato;

Sakkato sabbarājūnaṃ, tikkhattuṃ laddhalañchano.

Ñāṇābhivaṃsadhammasenāpatīti suvikhyāto;

Dvevibhaṅgādidhāraṇā, upajjhācariyataṃ patto.

Laṅkādīpāgatānampi, paradīpanivāsinaṃ;

Bhikkhūnaṃ vācako dhammaṃ, paṭipattiṃ niyojako.

Yaṃ nissāya visodhesi, sāsanaṃ esa bhūpati;

Atthabyañjanasampannaṃ, so』kāsi vaṇṇanaṃ imaṃ.

Sambuddhaparinibbānā, pañcatālīsake』ddhake;

Tisate dvisahasse ca, sampatte sā suniṭṭhitā.

Peṭakālaṅkāravhayaṃ, nettisaṃvaṇṇanaṃ subhaṃ;

Imañca saṅkharontena, yaṃ puññaṃ pasutaṃ mayā.

Aññampi tena puññena, patvāna bodhimuttamaṃ;

Tārayitvā bahū satte, moceyyaṃ bhavabandhanā.

Sadā rakkhantu rājāno, dhammeneva pajaṃ imaṃ;

Niratā puññakammesu, jotentu jinasāsanaṃ.

Ime ca pāṇino sabbe, sabbadā nirupaddavā;

Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.

我來幫你直譯這段巴利文： 3 112)爲了讓人知道只是關於這個婆私吒而說法，不是關於其他人，所以說"在阿耆尼耶經"等。其中依所說方式獲得具足戒和阿羅漢果，這是意思。這裡凡是意義上未分別的，那個是容易理解的。 這是在《長部註釋》吉祥光明書中，為闡明極為微妙深奧難以理解的義理，為產生清凈廣大智慧的善巧，由具足正直柔和溫和信仰念住精進等法，在有註釋的三藏中有不執著不動搖自在智行，深入通曉多種自宗和他宗的深義，大論師，大文法家，智光法將長老，大法王師尊所造的善光明書名為隱義顯明的三明經註釋的隱義顯明。 三明經註釋完成。 這裡是善光明書的善光明性： 文句以及義理，和一切判決； 若無善巧者，此處皆不存。 為諸具慧者，賢善心歡喜； 作種種善事，故名善光明。 結語 到此： 為使正法通達，以及教法增長； 所開始的註釋，是戒蘊品的解說。 名為善光明書，已全部完成了； 以誦分來衡量，超過了五十分。 具無數白傘蓋，擁有無邊軍力； 名為最勝吉祥，統治諸多國土。 在可愛瞻部洲，馬邦境內造成； 銅洲國中城市，名為不死城邑。 圍繞著圓山脈，伊洛瓦底江現； 是諸多人居處，金殿為莊嚴飾。 他在那裡登基，如法行王政治； 造王宮大佛塔，令人生凈信心。 捨棄非法非律，對於佛教法； 如實地使清凈，常懷堅固心。 由他所建造的，具足廕庇水澤； 雙重城墻圍繞，適合修習住。 正對大聖教主，親口所稱讚； 佛像在宮殿中，正向近南方。 無憂寺道場中，五層大精舍； 名為寶地稱號，法殿為莊嚴。 如是南妃所造，城市鄰近處； 東北勝地稱號，名稱之處所。 如是北妃所造，城內所建造； 金窟塔附近的，名為量度寺。 如是副王所造，城市西方處； 大窟塔附近的，名為吉祥住。 如是在諸多金，精舍中依序； 受諸王尊重，三次得印記。 智光法將名聲，廣為人所知； 持誦二分別等，得為戒師阿阇黎。 來自楞伽島等，住他方諸比丘； 為其說法教法，指導修行道。 此王依止他而，使教法清凈； 具足義與文的，他造此註釋。 佛入般涅槃后，四十五百年； 二千三百年時，它得以完成。 藏莊嚴之名與，導論註釋妙； 我造作此等時，所生諸功德。 以此功德及他，證得最上覺； 度脫眾多眾生，解脫有結縛。 愿諸王常以法，守護此人民； 樂於造福業，光顯佛教法。 愿此一切眾生，永遠無災患； 常懷善意樂，證得不死果。

Iti dīghanikāyaṭṭhakathāya sīlakkhandhavaggasaṃvaṇṇanāya

Sādhuvilāsinī nāma abhinavaṭīkā samattā.

Sīlakkhandhavaggaabhinavaṭīkā niṭṭhitā.

我來幫你直譯這段巴利文： 如是長部註釋戒蘊品註釋的 名為善光明的新復注完結。 戒蘊品新復注結束。